dn.5 Dīgha Nikāya (Long Discourses)

Chapter on the Virtues

To Kūṭadanta

The Wrong Sacrifice And The Right

Thus have I heard. The Blessed One once, when going on a tour through Magadhā, with a great multitude of the brethren, with about five hundred brethren, came to a Brahman village in Magadhā called Khānumata. And there at Khānumata he lodged in the Ambalaṭṭhikā pleasaunce.

Now at that time the Brahman Kūṭadanta was dwelling at Khānumata, a place teeming with life, with much grassland and woodland and water and corn, on a royal domain presented him by Seniya Bimbisāra the king of Magadhā, as a royal gift, with power over it as if he were the king.

And just then a great sacrifice was being got ready on behalf of Kūṭadanta the Brahman. And a hundred bulls, and a hundred steers, and a hundred heifers, and a hundred goats, and a hundred rams had been brought to the post for the sacrifice.

Now the Brahmans and householders of Khānumata heard the news of the arrival of the Samaṇa Gotama. And they began to leave Khānumata in companies and in bands to go to the Ambalaṭṭhikā pleasaunce.

And just then Kūṭadanta the Brahman had gone apart to the upper terrace of his house for his siesta; and seeing the people thus go by, he asked his doorkeeper the reason. And the doorkeeper told him.

Then Kūṭadanta thought: ‘I have heard that the Samaṇa Gotama understands about the successful performance of a sacrifice with its threefold method and its sixteen accessory instruments. Now I don’t know all this, and yet I want to carry out a sacrifice. It would be well for me to go to the Samaṇa Gotama, and ask him about it.’

So he sent his doorkeeper to the Brahmans and householders of Khānumata, to ask them to wait till he could go with them to call upon the Blessed One.

But there were at that time a number of Brahmans staying at Khānumata to take part in the great sacrifice. And when they heard this they went to Kūṭadanta, and persuaded him, on the same grounds as the Brahmans had laid before Soṇadaṇḍa, not to go. But he answered them in the same terms as Soṇadaṇḍa had used to those Brahmans. Then they were satisfied, and went with him to call upon the Blessed One.

And when he was seated there Kūṭadanta the Brahman told the Blessed One what he had heard, and requested him to tell him about success in performing a sacrifice in its three modes and with its accessory articles of furniture of sixteen kinds.

‘Well then, O Brahman, give ear and listen attentively and I will speak.’

‘Very well, Sir,’ said Kūṭadanta in reply; and the Blessed One spake as follows;

‘Long ago, O Brahman, there was a king by name Wide-realm (Mahā Vijita), mighty, with great wealth and large property; with stores of silver and gold, of aids to enjoyment, of goods and corn; with his treasure-houses and his garners full. Now when King Wide-realm was once sitting alone in meditation he became anxious at the thought: “I have in abundance all the good things a mortal can enjoy. The whole wide circle of the earth is mine by conquest to possess. ‘Twere well if I were to offer a great sacrifice that should ensure me weal and welfare for many days.”

‘And he had the Brahman, his chaplain, called; and telling him all that he had thought, he said: “So I would fain, O Brahman, offer a great sacrifice—let the venerable one instruct me how—for my weal and my welfare for many days.”

‘Thereupon the Brahman who was chaplain said to the king: “The king’s country, Sire, is harassed and harried. There are dacoits abroad who pillage the villages and townships, and who make the roads unsafe. Were the king, so long as that is so, to levy a fresh tax, verily his majesty would be acting wrongly. But perchance his majesty might think: ‘I’ll soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’ But their licence cannot be satisfactorily put a stop to so. The remnant left unpunished would still go on harassing the realm. Now there is one method to adopt to put a thorough end to this disorder. Whosoever there be in the king’s realm who devote themselves to keeping cattle and the farm, to them let his majesty the king give food and seed-corn. Whosoever there be in the king’s realm who devote themselves to trade, to them let his majesty the king give capital. Whosoever there be in the king’s realm who devote themselves to government service, to them let his majesty the king give wages and food. Then those men, following each his own business, will no longer harass the realm; the king’s revenue will go up; the country will be quiet and at peace; and the populace, pleased one with another and happy, dancing their children in their arms, will dwell with open doors.”

‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And those men, following each his business, harassed the realm no more. And the king’s revenue went up. And the country became quiet and at peace. And the populace, pleased one with another and happy, dancing their children in their arms, dwelt with open doors.

‘So King Wide-realm had his chaplain called, and said: “The disorder is at an end. The country is at peace. I want to offer that great sacrifice—let the venerable one instruct me how—for my weal and my welfare for many days.”

‘Then let his majesty the king send invitations to whomsoever there may be in his realm who are Kshatriyas, vassals of his, either in the country or the towns; or who are ministers and officials of his, either in the country or the towns; or who are Brahmans of position, either in the country or the towns; or who are householders of substance, either in the country or the towns, saying: “I intend to offer a great sacrifice. Let the venerable ones give their sanction to what will be to me for weal and welfare for many days.”

‘Then King Wide-realm, O Brahman, accepted the word of his chaplain, and did as he had said. And they each—Kshatriyas and ministers and Brahmans and householders—made alike reply: “Let his majesty the king celebrate the sacrifice. The time is suitable, O king!”

‘Thus did these four, as colleagues by consent, become wherewithal to furnish forth that sacrifice.

‘King Wide-realm was gifted in the following eight ways;

‘He was well born on both sides, on the mother’s side and on the father’s, of pure descent back through seven generations, and no slur was cast upon him, and no reproach, in respect of birth—

‘He was handsome, pleasant in appearance, inspiring trust, gifted with great beauty of complexion, fair in colour, fine in presence, stately to behold—

‘He was mighty, with great wealth, and large property, with stores of silver and gold, of aids to enjoyment, of goods and corn, with his treasure-houses and his garners full—

‘He was powerful, in command of an army, loyal and disciplined, in four divisions (of elephants, cavalry, chariots, and bowmen), burning up, methinks, his enemies by his very glory—

‘He was a believer, and generous, a noble giver, keeping open house, a welling spring s whence Samaṇas and Brahmans, the poor and the wayfarers, beggars, and petitioners might draw, a doer of good deeds—

‘He was learned in all kinds of knowledge—

‘He knew the meaning of what had been said, and could explain: “This saying has such and such a meaning, and that such and such"—

‘He was intelligent, expert and wise, and able to think out things present or past or future—

‘And these eight gifts of his, too, became wherewithal to furnish forth that sacrifice.

‘The Brahman his chaplain was gifted in the following four ways;

‘He was well born on both sides, on the mother’s and on the father’s, of pure descent back through seven generations, with no slur cast upon him, and no reproach in respect of birth—

‘He was a student repeater who knew the mystic verses by heart, master of the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth ), and the legends as a fifth, learned in the idioms and the grammar, versed in Lokāyata (Nature-lore) and in the thirty marks on the body of a great man—

‘He was virtuous, established in virtue, gifted with virtue that had grown great—

‘He was intelligent, expert, and wise; foremost, or at most the second, among those who hold out the ladle.’

‘Thus these four gifts of his, too, became wherewithal to furnish forth that sacrifice.

‘And further, O Brahman, the chaplain, before the sacrifice had begun, explained to King Wide-realm the three modes:

‘Should his majesty the king, before starting on the great sacrifice, feel any such regret as: “Great, alas, will be the portion of my wealth used up herein,” let not the king harbour such regret. Should his majesty the king, whilst he is offering the great sacrifice, feel any such regret as: “Great, alas, will be the portion of my wealth used up herein,” let not the king harbour such regret. Should his majesty the king, when the great sacrifice has been offered, feel any such regret as: “Great, alas, has been the portion of my wealth used up herein,” let not the king harbour such regret:

‘Thus did the chaplain, O Brahman, before the sacrifice had begun, explain to King Wide-realm the three modes.

‘And further, O Brahman, the chaplain, before the sacrifice had begun, in order to prevent any compunction that might afterwards, in ten ways, arise as regards those who had taken part therein, said: “Now there will come to your sacrifice, Sire, men who destroy the life of living things, and men who refrain therefrom—men who take what has not been given, and men who refrain therefrom—men who act evilly in respect of lusts, and men who refrain therefrom—men who speak lies, and men who do not—men who slander, and men who do not-men who speak rudely, and men who do not—men who chatter vain things, and men who refrain therefrom—men who covet, and men who covet not—men who harbour ill-will, and men who harbour it not—men whose views are wrong, and men whose views are right. Of each of these let them, who do evil, alone with their evil. For them who do well let your majesty offer, for them, Sire, arrange the rites, them let the king gratify, in them shall your heart within find peace.”

‘And further, O Brahman, the chaplain, whilst the king was carrying out the sacrifice, instructed and aroused and incited and gladdened his heart in sixteen ways: “Should there be people who should say of the king, as he is offering the sacrifice: ‘King Wide-realm is celebrating sacrifice without having invited the four classes of his subjects, without himself having the eight personal gifts, without the assistance of a Brahman who has the four personal gifts;’ then would they speak not according to the fact. For the consent of the four classes has been obtained, the king has the eight, and his Brahman has the four, personal gifts. With regard to each and every one of these sixteen conditions the king may rest assured that it has been fulfilled. He can sacrifice, and be glad, and possess his heart in peace.”

‘And further, O Brahman, at that sacrifice neither were any oxen slain, neither goats, nor fowls, nor fatted pigs, nor were any kinds of living creatures put to death. No trees were cut down to be used as posts, no Dabbha grasses mown to strew around the sacrificial spot. And the slaves and messengers and workmen there employed were driven neither by rods nor fear, nor carried on their work weeping with tears upon their faces. Whoso chose to help, he worked; whoso chose not to help, worked not. What each chose to do, he did; what they chose not to do, that was left undone. With ghee, and oil, and butter, and milk, and honey, and sugar only was that sacrifice accomplished.

‘And further, O Brahman, the Kshatriya vassals, and the ministers and officials, and the Brahmans of position, and the householders of substance, whether of the country or of the towns, went to King Wide-realm, taking with them much wealth, and said: “This abundant wealth, Sire, have we brought hither for the king’s use. Let his majesty accept it at our hands!”

‘"Sufficient wealth have I, my friends, laid up, the produce of taxation that is just. Do you keep yours, and take away more with you!”

‘When they had thus been refused by the king, they went aside, and considered thus one with the other: “It would not beseem us now, were we to take this wealth away again to our own homes. King Wide-realm is offering a great sacrifice. Let us too make an after-sacrifice!”

‘So the Kshatriyas established a continual largesse to the east of the king’s sacrificial pit, and the officials to the south thereof, and the Brahmans to the west thereof, and the householders to the north thereof. And the things given, and the manner of their gift, was in all respects like unto the great sacrifice of King Wide-realm himself.

‘Thus, O Brahman, there was a fourfold co-operation, and King Wide-realm was gifted with eight personal gifts, and his officiating Brahman with four. And there were three modes of the giving of that sacrifice. This, O Brahman, is what is called the due celebration of a sacrifice in its threefold mode and with its furniture of sixteen kinds!’

And when he had thus spoken, those Brahmans lifted up their voices in tumult, and said: ‘How glorious the sacrifice, how pure its accomplishment!’ But Kūṭadanta the Brahman sat there in silence.

Then those Brahmans said to Kūṭadanta: ‘Why do you not approve the good words of the Samaṇa Gotama as well-said?’

‘I do not fail to approve: for he who approves not as well-said that which has been well spoken by the Samaṇa Gotama, verily his head would split in twain. But I was considering that the Samaṇa Gotama does not say: “Thus have I heard,” nor “Thus behoves it to be,” but says only “Thus it was then,” or “It was like that then.” So I thought: “For a certainty the Samaṇa Gotama himself must at that time have been King Wide-realm, or the Brahman who officiated for him at that sacrifice. Does the venerable Gotama admit that he who celebrates such a sacrifice, or causes it, to be celebrated, is reborn at the dissolution of the body, after death, into some state of happiness in heaven?’

‘Yes, O Brahman, that I admit. And at that time I was the Brahman who, as chaplain, had that sacrifice performed.’

‘Is there, O Gotama, any other sacrifice less difficult and less troublesome, with more fruit and more advantage still than this?’

‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be?’

‘The perpetual gifts kept up in a family where they are given specifically to virtuous recluses.

‘But what is the reason, O Gotama, and what the cause, why such perpetual givings specifically to virtuous recluses, and kept up in a family, are less difficult and troublesome, of greater fruit and greater advantage than that other sacrifice with its three modes and its accessories of sixteen kinds?’

‘To the latter sort of sacrifice, O Brahman, neither will the Arahats go, nor such as have entered on the Arahat way. And why not? Because at it beating with sticks takes place, and seizing by the throat. But they will go to the former, where such things are not. And therefore are such perpetual gifts above the other sort of sacrifice.’

‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than either of these?’

‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be?’

‘The putting up of a dwelling place (Vihāra) on behalf of the Order in all the four directions.’

‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than each and all of these three?’

‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be?’

‘He who with trusting heart takes a Buddha as his guide, and the Truth, and the Order—that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of a dwelling place.’

‘And is there, O Gotama, any other sacrifice less difficult and less troublesome of greater fruit and of greater advantage than all these four?’

‘When a man with trusting heart takes upon himself the precepts—abstinence from destroying life; abstinence from taking what has not been given; abstinence from evil conduct in respect of lusts; abstinence from lying words; abstinence from strong, intoxicating, maddening drinks, the root of carelessness—that is a sacrifice better than open largesse, better than perpetual alms, better than the gift of dwelling places, better than accepting guidance.’

‘And is there, O Gotama, any other sacrifice less difficult and less troublesome, of greater fruit and of greater advantage than all these five?’

‘Yes, O Brahman, there is.’

‘And what, O Gotama, may that be?’

The next section in the Pali text is greatly abbreviated. The following is a fully expanded version, based on the text of DN 2, Sāmaññaphala Sutta as translated by Bhikkhu Bodhi. Note that it is not always possible to determine exactly how the expansion should be done.

“Herein, Brahman, a Tathāgata arises in the world, a worthy one, perfectly enlightened, endowed with clear knowledge and conduct, accomplished, a knower of the world, unsurpassed trainer of men to be tamed, teacher of gods and men, enlightened and exalted. Having realized by his own direct knowledge this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its rulers and people, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, possessing meaning and phrasing; he reveals the holy life that is fully complete and purified.

“A householder, or a householder’s son, or one born into some other family, hears the Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Endowed with such faith, he reflects: ‘The household life is crowded, a path of dust. Going forth is like the open air. It is not easy for one dwelling at home to lead the perfectly complete, perfectly purified holy life, bright as a polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from home to homelessness.’

“After some time he abandons his accumulation of wealth, be it large or small; he abandons his circle of relatives, be it large or small; he shaves off his hair and beard, puts on saffron robes, and goes forth from home to homelessness.

“When he has thus gone forth, he lives restrained by the restraint of the Pātimokkha, possessed of proper behaviour and resort. Having taken up the rules of training, he trains himself in them, seeing danger in the slightest faults. He comes to be endowed with wholesome bodily and verbal action, his livelihood is purified, and he is possessed of conduct. He guards the doors of his sense faculties, is endowed with mindfulness and clear comprehension, and is content.

The Small Section on Moral Discipline

“And how, Brahman, is the bhikkhu possessed of moral discipline? Herein, Brahman, having abandoned the destruction of life, the bhikkhu abstains from the destruction of life. He has laid down the rod and weapon and dwells conscientious, full of kindness, sympathetic for the welfare of all living beings.

“Having abandoned taking what is not given, he abstains from taking what is not given. Accepting and expecting only what is given, he lives in honesty with a pure mind.

“Having abandoned incelibacy, he leads the holy life of celibacy. He dwells aloof and abstains from the vulgar practice of sexual intercourse.

“Having abandoned false speech, he abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world.

“Having abandoned slander, he abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord.

“Having abandoned harsh speech, he abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, polite, amiable and agreeable to the manyfolk.

“Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is factual and beneficial, speaks on the Dhamma and the Discipline. His words are worth treasuring; they are timely, backed by reasons, measured, and connected with the good.

“He abstains from damaging seed and plant life.

“He eats only in one part of the day, refraining from food at night and from eating at improper times.

“He abstains from dancing, singing, instrumental music, and from witnessing unsuitable shows.

“He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents.

“He abstains from high and luxurious beds and seats.

“He abstains from accepting gold and silver.

“He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares.

“He abstains from accepting fields and lands.

“He abstains from running messages and errands.

“He abstains from buying and selling.

“He abstains from dealing with false weights, false metals, and false measures.

“He abstains from the crooked ways of bribery, deception, and fraud.

“He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.

“This too pertains to his moral discipline.

The Intermediate Section on Moral Discipline

“Whereas some recluses and brahmins, while living on food offered by the faithful, continually cause damage to seed and plant life—to plants propagated from roots, stems, joints, buds, and seeds—he abstains from damaging seed and plant life.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored-up goods, such as stored-up food, drinks, garments, vehicles, bedding, scents, and comestibles—he abstains from the use of stored-up goods.

“Whereas some recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as:

shows featuring dancing, singing, or instrumental music;
theatrical performances;
narrations of legends
music played by hand-clapping, cymbals, and drums;
picture houses;
acrobatic performances;
combats of elephants, horses, buffaloes, bulls, goats, rams, cocks and quails;
stick-fights, boxing, and wrestling;
sham-fights, roll-calls, battle-arrays, and regimental reviews—

he abstains from attending such unsuitable shows.

“Whereas some recluses and brahmins, while living on food offered by the faithful, indulge in the following games and recreations:

aṭṭhapada (a game played on an eight-row chessboard);
dasapada (a game played on a ten-row chessboard);
ākāsa (played by imagining a board in the air);
parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the allowable spaces avoiding the lines);
santika (“spillikins,” assembling the pieces in a pile, removing and returning them without disturbing the pile);
khalika (dice games);
ghaṭika (hitting a short stick with a long stick);
salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wall, and requiring the participants to show the figure of an elephant, a horse etc.);
akkha (ball games);
paṅgacīra (blowing through toy pipes made of leaves);
vaṅkaka (ploughing with miniature ploughs);
mokkhacika (turning somersaults);
ciṅgulika (playing with paper windmills);
pattāḷaka (playing with toy measures);
rathaka (playing with toy chariots);
dhanuka (playing with toy bows);
akkharika (guessing at letters written in the air or on one’s back);
manesika (guessing others’ thoughts);
yathāvajja (games involving mimicry of deformities)—

he abstains from such games that are a basis for negligence.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as:

spacious couches;
thrones with animal figures carved on the supports;
long-haired coverlets;
multi-colored patchwork coverlets;
white woollen coverlets
woollen coverlets embroidered with flowers;
quilts stuffed with cotton;
woollen coverlets embroidered with animal figures;
woollen coverlets with hair on both sides or on one side;
bedspreads embroidered with gems;
silk coverlets;
dance-hall carpets;
elephant, horse, or chariot rugs;
rugs of antelope-skins;
choice spreads made of kadali-deer hides;
spreads with red awnings overhead;
couches with red cushions for head and feet—

he abstains from the use of such high and luxurious beds and seats.

“Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following:

rubbing scented powders into the body
massaging with oils
bathing in perfumed water
kneading the limbs
mirrors
ointments
garlands
scents
unguents
face-powders
make-up
bracelets
head-bands
decorated walking sticks
ornamented medicine-tubes
rapiers
sunshades
embroidered sandals
turbans
diadems
yaktail whisks
and long-fringed white robes—

he abstains from the use of such devices for embellishment and beautification.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as:

talk about kings, thieves, and ministers of state
talk about armies, dangers, and wars
talk about food, drink, garments, and lodgings;
talk about garlands and scents;
talk about relations, vehicles, villages, towns, cities, and countries;
talk about women and talk about heroes;
street talk and talk by the well;
talk about those departed in days gone by;
rambling chit-chat;
speculations about the world and about the sea;
talk about gain and loss—

he abstains from such frivolous chatter.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another):

‘You don’t understand this doctrine and discipline. It is I who understand this doctrine and discipline.’

‘How can you understand this doctrine and discipline?’

‘You’re practising the wrong way. I’m practicing the right way.’

‘I’m being consistent. You’re inconsistent.’

‘What should have been said first you said last, what should have been said last you said first.’

‘What you took so long to think out has been confuted.’

‘Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can’—

he abstains from such wrangling argumentation.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas, brahmins, householders, or youths, (who command them): ‘Go here, go there, take this, bring that from there’—he abstains from running such messages and errands.

“Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain, he abstains from such kinds of scheming and talking.

The Large Section on Moral Discipline

“Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:

prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet, etc.;
divining by means of omens and signs;
making auguries on the basis of thunderbolts and celestial portents;
interpreting ominous dreams;
telling fortunes from marks on the body;
making auguries from the marks on cloth gnawed by mice;
offering fire oblations;
offering oblations from a ladle;
offering oblations of husks, rice powder, rice grains, ghee and oil to the gods;
offering oblations from the mouth;
offering blood-sacrifices to the gods;
making predictions based on the fingertips;
determining whether the site for a proposed house or garden is propitious or not;
making predictions for officers of state;
laying demons in a cemetery;
laying ghosts;
knowledge of charms to be pronounced by one living in an earthen house;
snake charming;
the poison craft, scorpion craft, rat craft, bird craft, crow craft;
foretelling the number of years that a man has to live;
reciting charms to give protection from arrows;
reciting charms to understand the language of animals—