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T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. III

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Sutra 22. One Who Cultivates Virtue

At that moment Ānanda was standing behind the Buddha, fanning him. He rearranged his outer robe to expose his right shoulder and, kneeling with his palms joined, he said to the Buddha, "The foregoing discourse is very

profound, sir. What title should be given to this discourse? And how can this discourse be sustained and carried out, sir?" The Buddha said to Ānanda,

"This sutra should be called the net of meanings, the net of insights, the net of views, the net of catching evil ones, and the net of Brahmā.

At that, having heard the Buddha's teaching, Ānanda was delighted to receive it, and he reverentially carried out what the Buddha taught. [End of Sutra 21: Brahmā's Net]

Sutra 22

One Who Cultivates Virtue

(Dīgha Nikāya 4: Soṇadaṇḍa Suttanta)

Thus have I heard. Once, when the Buddha was traveling through the communities of the country of Aṅga, accompanied by one thousand two hundred and fifty disciples, he stopped overnight by the bank of Queen Gaggarā's lotus pond near the city of Campā.

A brāhmaṇacalled Soṇadaṇḍa resided in Campā, a well-populated and prosperous city with abundant greenery. King Prasenajit [of Kauśala]15 had granted the city to the brāhmaṇaSoṇadaṇḍa as a fief, exempting it from taxation. This brāhmaṇahad been born into a pure family line of seven generations and had never been slighted by anyone in society. He was thoroughly versed in the three ancient collections of hymns (Vedas) and had detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. He was also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. He had five hundred student disciples and never tired of teaching them. On this occasion, many of the brāhmaṇas and wealthy householders of the city were duly informed:

The śramaṇaGautama, son of the Śākya clan, having renounced domestic life and realized the ultimate goal of religion, has been traveling through the communities of the country of Aṅga and has [now] reached the bank of Queen Gaggarā's lotus pond in the city of Campā. Gautama's good name is renowned and [his accomplishment] has been proclaimed everywhere, in all lands under the sky, as worthy of the ten supreme titles, namely One Perfected in Practice (Tathāgata), One Liberated from Attachment (Arhat), Perfectly Enlightened One (Samyak-saṃbuddha), and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced 33

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the realization of enlightenment and has been teaching others [how to realize that goal]. When he expounds on religion his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his practice of pure and genuine austerity. [Each of them was struck by the same thought:] "I too have heard that we should visit this sage and pay our respects. I will go to see this man together with the others.

" Thereupon, all of the citizens, brāhmaṇas and

wealthy householders alike, immediately departed to go to the place where the Buddha was resting, [resulting in a great exodus from the city]. The brāhmaṇaSoṇadaṇḍa, observing from atop his high tower the passage of a multitude of citizens [through the streets], asked his attendants, "Why

are all these people gathered together and where are they going?" The attendants replied:

I have heard, sir: "The śramaṇaGautama, son of the Śākya clan, having renounced domestic life and realized the ultimate goal of religion, has been traveling through the communities of the country of Aṅga and has [now] reached the bank of Queen Gaggarā's lotus pond in the city of Campā. Gautama's good name is renowned and [his accomplishment] has been proclaimed everywhere, in all lands under the sky, as worthy of the ten supreme titles, namely, One Perfected in Practice (Tathāgata), One Liberated from Attachment (Arhat), Perfectly Enlightened One (Samyaksaṃbuddha), and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment. When he expounds on religion his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his pure and genuine practice of austerity.

The brāhmaṇas and wealthy householders all wish to see the śramaṇa Gautama and pay him their respects. The crowds are nothing other than the procession of those who wish to go see the śramaṇaGautama, sir. The brāhmaṇathen instructed his attendants: "Go quickly and carry my 34

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message to the people. Tell them: 'Gentlemen, please wait for a moment while I come to join you. Let us all go together to Gautama's resting place. '"

One of the attendants immediately went out and said to the people: "Good people, please wait for a moment for [the brāhmaṇaSoṇadaṇḍa] to join you. He wishes to accompany you to Gautama's resting place. "

The townspeople responded to the attendant: "Please return quickly to the brāhmaṇaand tell him: 'The most auspicious moment is at hand. Let us [now] go together.

The attendant returned and reported: "The people are waiting, sir. They say,

'The most auspicious moment is at hand. Let us [now] go together. '"

The brāhmaṇaSoṇadaṇḍa right away descended from the high tower and went to the middle gate. It so happened that his five hundred students had gathered at the gate, attending to a minor matter. Seeing their [teacher] brāhmaṇaSoṇadaṇḍa approaching, they stood up in unison and greeted him, "O

great brāhmaṇa, where are you going, sir?"

Soṇadaṇḍa replied:

The śramaṇaGautama, son of the Śākya clan, is here. Having renounced domestic life and realized the ultimate goal of religion, he has been traveling through the communities of the country of Aṅga and has [now] reached the bank of Queen Gaggarā's lotus pond in the city of Campā. Gautama's good name is renowned and [his accomplishment] has been proclaimed everywhere, in all lands under the sky, as worthy of the ten supreme titles, namely, One Perfected in Practice (Tathāgata), One Liberated from Attachment (Arhat), Perfectly Enlightened One (Samyaksaṃbuddha), and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment. When he expounds on religion his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his pure and genuine practice of asuterity. Everyone should go to see this sage, and I too wish to visit the śramaṇa Gautama and pay my respects. The five hundred student disciples then spoke to Soṇadaṇḍa, advising him:

May you not be so bold as to visit him. Why? Sir, he will come here instead, and so Your Reverence need not go to him.

A great brāhmaṇalike Your Reverence, who comes from a line of pure parentage of seven generations, should never be slighted by anyone in society. If you uphold [the prestige of] your pure family line, [the śramaṇa Gautama] will [eventually] come to see you, sir. Therefore, Your Reverence should not go to him.

Moreover, your greatness as a brāhmaṇais well established: you are thoroughly versed in the three ancient collections of hymns (Vedas) and have detailed knowledge of the various brāhmaṇascriptures, as well as a comprehensive command of the subtleties of secular literature. Your Reverence is also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. If you uphold [the preeminence of] one who possesses such [extraordinary] abilities, [the śramaṇaGautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais reflected in your handsome countenance, which bears the likeness and coloring of the god Brahmā. If you uphold [the prestige of] this [extraordinary] likeness, [the śramaṇa Gautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais proven by the fine moral quality of your ever-increasing virtues and store of acquired wisdom. If you maintain [the dignity inherent in] this [extraordinary] achievement, [the śramaṇa Gautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais apparent in your gentle manner of speech and you are endowed with the highest rhetorical skill, as every word is imbued with pure and genuine meanings and essences. If you rest in [the propriety flowing from] this [extraordinary] ability, [the śramaṇa Gautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais evidenced in your position as a great master with many disciple followers. If you affirm this [extraordinary] 36

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attainment, [the śramaṇaGautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais shown in your ability to teach five hundred students at all times. If you affirm this [extraordinary] quality, [the śramaṇaGautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais reflected in your capacity to give consultation to scholars seeking it from all quarters of the continent, and to provide them with clear, detailed answers to questions about sacrificial rites and proceedings. If you affirm this [extraordinary] quality, [the śramaṇaGautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais reflected in the respect and recognition accorded you by both King Prasenajit (of Kauśala) and King Bimbisāra (of Magadha). If you uphold [the status conveyed by] these [extraordinary] honors, [the śramaṇaGautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais confirmed by your wealth and your storehouses filled with treasure. If you maintain [the standing of] one so [extraordinarily] endowed with wealth, [the śramaṇaGautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais revealed in your intelligence; you possess complete understanding and command the power of universally beneficial speech that is totally free from inconsistency. If you rest on [the preeminence given by] this [extraordinary] quality, [the śramaṇa Gautama] will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Soṇadaṇḍa then replied:

Yes, it is as you have said. What you have just said is indeed correct. I do possess the qualities you have enumerated; I do not deny it. Listen to me, however. [You should know that] the śramaṇaGautama is replete with every [excellent] meritorious virtue, and also that I should go to him; he will not come to see us here.

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The śramaṇaGautama was born into a line of pure parentage of seven generations, which must not be slighted by anyone in society. Since he is from such a pure family, I should go to him; he will not come to see us here. Again, the śramaṇaGautama was born into a kṣatriyafamily and has a handsome appearance. As he is marked by this excellence, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama was born into a noble family, but having renounced his worldly fortune he has realized the ultimate goal of religion. Since he has realized this goal, I should go to him; he will not come to see us here.

Again, the śramaṇa Gautama, born from a pure family line and endowed with a fair, bright complexion, has renounced domestic life and engaged in religious practice. Since he has decisively taken up the path of religion, I should go to him; he will not come to see us here. Again, the śramaṇaGautama was born into a wealthy and privileged family, yet despite the strength of that position, he has renounced domestic life and realized the goal of religious practice. Since he has realized this goal, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is endowed with all [moral and spiritual] precepts (śīlavant ārya-śīlin kuśala-śilena samannāgata) and has attained the perfection of transcendental insight. Since he has realized this excellence, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is skilled in the use of appropriate language and [his manner] is gentle, harmonious, and refined. Since he has realized this excellence, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is a teacher of teachers and has a multitude of disciples (bahūnām ācārya-prācarya). Since he has realized this excellence, we should go to him; he will not come to see us here. Again, the śramaṇaGautama has [thoroughly] terminated all desires and passions with no inconstancy whatsoever (kṣīṇa-kāma-rāga-vigatacāpalya). Having eradicated all anxiety and fear, his bearing is neither stiff nor artificial but pleasingly harmonious and delightful. He praises the goodness in others, teaches the principle of moral retribution (karma-vādin kriyāvādin), and honors [the practice of] non-harm (Pāli apāpa-purekkhāra). 38

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Since he has realized this excellence, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama is respected, adored, given offerings, and shown tender concern by King Prasenajit and King Bimbisāra. Since he has been accorded this status, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama is respected, adored, given offerings, and shown tender concern by the brāhmaṇaPuṣkarasvādi (Pokkharasādi), and also by brāhmaṇas such as Brahmā, Tārukkha, Kūṭadanta, and Suka māṇa vatodeyya. Since he has attained this eminence, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama is revered, respected, adored, given offerings, and shown tender concern not only by the saintly disciples (śrāvakaantevāsika) but also by the gods and other legions of spirits, and is followed with devotion by clanspeople from the Śākya, Kaulya, Uttarakā, Vṛji, Malla, and Somanā clans. Since he has attained this eminence, we should go to him; he will not come to see us here.

Again, the śramaṇaGautama convinced both King Prasenajit and King Bimbisāra to receive lay ordination by taking refuge in the Three Treasures (Buddha, Dharma, and Sangha) and adhering to the five moral precepts. Since he has attained this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama convinced the brāhmaṇaPuṣkarasvādi and others to receive lay ordination by taking refuge in the Three Treasures and adhering to the five moral precepts. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama not only granted his disciples the higher ordination that consists of taking refuge in the Three Treasures and adhering to the five precepts, but also offered the invariable refuge of the Three Treasures and the five precepts to the gods, to the Śākya and Kaulya clanspeople, and so on. Since he has attained this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama, whenever and wherever he is traveling through our communities, has always been respected, given offerings, 39

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and shown tender concern by all the people. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama, in whatever town or village he happens to visit, is always respected, given offerings, and shown tender concern by the townspeople and villagers. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama, wherever he travels, has never been disturbed by nonhuman spirits. Since he is constantly accompanied by this miracle, I should go to him; he will not come to see us here. Again, the śramaṇaGautama, wherever he happens to be, empowers the people of that locality to perceive a heavenly radiance and hear celestial music. Since he is always accompanied by this miracle, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama, wherever he sojourns on his travels, invariably endears himself to the people so that when he departs they weep when parting from him, wishing that he would stay longer. Since he has always endeared himself to everyone, I should go to him; he will not come to see us here.

Again, when the śramaṇaGautama first renounced domestic life, his loving father and mother were brought to tears and they grieved bitterly at his departure and yearned for him to return. Because he has attained the goal of his renunciation, I should go to him; he will not come to see us here. Again, the śramaṇaGautama, on renouncing domestic life, cast away all his jewelry, elephants, horses, chariots, and every object of gratification for the five senses even though he was in the youthful prime of life. Since he has fulfilled the path of renunciation, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama abandoned the throne of universal kingship (cakravartin) to enter religious practice. Had he pursued the life of a householder he would have reigned over the four quarters of the earth as the sovereign of all people and all worldly things, and we all would have been his subjects. Since he has fulfilled the path of religion [instead of that other path of glory,] I should go to him; he will not come to see us here. Again, the śramaṇaGautama thoroughly understands the reforming principle of excommunication (fanfa; brahmādaṇḍa) as practiced in 40

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Brahmā Heaven; he communicates with Brahmā and commends the efficacy of this principle to others. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is endowed with the thirty-two eminent marks of a great person without exception. Since he is endowed with all these excellent marks, I should go to him; he will not come to see us here. Again, the śramaṇaGautama possesses the penetrating intelligence of complete understanding and is totally free from any mental unsteadiness. Since he is endowed with this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama has just now arrived on the bank of Queen Gaggarā's lotus pond. He is the Honored One for me and a cherished guest [of this region]. I should go to him to form a close association. The five hundred students then said to Soṇadaṇḍa: This is truly marvelous—indeed, truly marvelous, sir! Can [the śramaṇa Gautama] possess all of the meritorious virtues? If he possessed just one of them, he could not be expected to come to us. How much less could he be expected to come to us when he is so fully endowed with every distinction! Will Your Reverence allow us to accompany you to greet the Tathāgata?

Soṇadaṇḍa replied,

"If you wish, now is the time to come along with me. "

The brāhmaṇa's carriage was prepared and, surrounded by his five hundred students and the brāhmaṇas and householders of the city of Campā, he journeyed to Queen Gaggarā's [lotus] pond. Not far from the pond, Soṇadaṇḍa thought to himself: If I ask Gautama something, I could be admonished if my question is inappropriate and counter to the way he thinks. He may say, "You should

ask me that question in this way, and not like that. " Those who are in

attendance on this occasion will then surely think of me as ignorant and my reputation will be damaged. If the śramaṇaGautama asks me a question about the meaning of my doctrines and my answer does not appear to conform to his thinking, he may say,

"You should reply in this manner,

and not like that.

" Those who are in attendance on this occasion will then 41

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surely think of me as ignorant and my reputation will be damaged. Yet if I return from this occasion without exchanging any words with Gautama, those who have accompanied me may say,

"The [brāhmaṇaSoṇadaṇḍa]

has little knowledge. He did not dare to exchange words with the śramaṇa Gautama.

" My reputation will thus be damaged. If, however, the śramaṇa Gautama should ask me about the meritorious virtues that brāhmaṇas are obliged to fulfill, then I can answer in a way that I hope will be in accord with his line of inquiry.

Having run through these thoughts while approaching Queen Gaggarā's [lotus] pond, the brāhmaṇadismounted from his carriage and went on foot to the resting place of the World-honored One, where he bowed and took a seat to one side. The brāhmaṇas and householders of Campā also sat down, some of them venerating the Buddha before doing so. Some greeted him with a bow, while others called out their names or simply joined their palms together to pay their respects, quietly without a word. When they had all settled in their seats, the Buddha at once knew the mind of the brāhmaṇaSoṇadaṇḍa and said to him,

"What you have thought is in

accordance with your wish.

The Buddha then asked Soṇadaṇḍa:

O brāhmaṇa,how many meritorious virtues must you, as a brāhmaṇa, be endowed with so that whatever a brāhmaṇasuch as yourself may say is said with utmost sincerity, involving no falsehood? At that moment, Soṇadaṇḍa thought to himself:

Quite marvelous—indeed, marvelous! The śramaṇaGautama evidently has the great supernormal power of reading the minds of others as easily as I know my own thoughts: he has put a question about exactly what I wish to be asked about!

[Soṇadaṇḍa] then assumed a correct posture and, looking out over the audience with a smile, replied to the Buddha:

As a brāhmaṇaI have fulfilled the five meritorious virtues, so whatever I say is spoken with utmost sincerity, involving no falsehood, sir. What are these five virtues? First, a brāhmaṇamust be from a pure family line 42

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of seven generations, and must not be slighted by anyone in society. Second, he should be thoroughly versed in the three ancient collections of hymns (Vedas) and have detailed knowledge of the various brāhmaṇa scriptures as well as a comprehensive command of the subtleties of secular literature; moreover, he should be well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. Third, he should be endowed with a handsome countenance [with a fair and bright complexion]. Fourth, he should uphold perfect adherence to the moral precepts. Fifth, he should possess the wisdom of complete understanding. These are the five meritorious virtues. O Gautama, a brāhmaṇamust be endowed with these five meritorious virtues so that whatever he says is spoken with utmost sincerity, involving no falsehood, sir.

The Buddha said to the brāhmaṇa:

Very good, O brāhmaṇa. [Now] of these five virtues, can someone who has accomplished four of them while not fulfilling one still be called a [true] brāhmaṇa,such that whatever he says is spoken with utmost sincerity, involving no falsehood? The brāhmaṇaSoṇadaṇḍa replied:

Yes, sir. Why? O Gautama, a brāhmaṇais not required to fulfill any condition related to the lineage of his birth. One who fulfills the remaining four [virtues] can be called a [true] brāhmaṇa, and whatever he says is spoken with utmost sincerity, involving no falsehood. [First,] such a brāhmaṇamust be thoroughly versed in the three ancient collections of hymns (Vedas) and possess detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature; he must also be well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. [Second,] such a brāhmaṇamust be endowed with a handsome countenance [with a fair and bright complexion]. [Third,] such a brāhmaṇamust uphold perfect adherence to the moral precepts. [Fourth,] such a brāhmaṇamust possess the wisdom of complete understanding. 43

The Buddha said to the brāhmaṇaSoṇadaṇḍa:

Very good. [Now] of those [remaining] four virtues, can one who has accomplished three of them while not fulfilling one still be called a [true] brāhmaṇa,such that whatever he says is spoken with utmost sincerity, involving no falsehood?

The brāhmaṇaSoṇadaṇḍa replied:

Yes, sir. Why? O Gautama, just as a brāhmaṇais not required to fulfill any condition of lineage related to his birth, he also is not required to fulfill any condition related to various forms of chanting. One who fulfills the remaining three [virtues] may be called a [true] brāhmaṇa,and whatever he says is spoken with utmost sincerity, involving no falsehood. [First,] such a brāhmaṇamust be endowed with a handsome countenance, [with a fair and bright complexion]. [Second,] such a brāhmaṇamust uphold perfect adherence to the moral precepts. [Third,] such a brāhmaṇa must possess the wisdom of complete understanding.

The Buddha continued:

Very good. [Now] of these three virtues, can one who has accomplished two of them while not fulfilling one still be called a [true] brāhmaṇa,such that whatever he says is spoken with utmost sincerity, involving no falsehood? The brāhmaṇareplied:

Yes, sir. Why? O Gautama, just as a brāhmaṇais not required to fulfill any conditions related to his birth lineage or to various forms of chanting, he also need not fulfill the condition requiring a handsome countenance with a fair complexion.

At that moment, the five hundred brāhmaṇastudents shouted out in protest to Soṇadaṇḍa:

Why does Your Reverence cast aside fulfillment of the conditions of birth [from pure lineage], of [proficiency in scriptural] chanting, and of possessing physical attractiveness [due to heredity]? At once, the World-honored One said to them:

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If the brāhmaṇaSoṇadaṇḍa, your teacher, was unbecoming in his facial features, if he came from a humble family background and was unable to chant the scriptures, or speak intelligently and eloquently, and hence unable to exchange words with me, then you could speak out [on his behalf]. If, however, Soṇadaṇḍa does have a handsome countenance, comes from an appropriate family background, and is not only proficient in chanting scriptures but also able to exchange arguments intelligently and eloquently, and capable of engaging in debate with me, you should remain silent and listen to what he says.

At that moment, the brāhmaṇaSoṇadaṇḍa said to the Buddha, "May I

request, O Gautama, that you not press [my disciples] for a moment. I shall teach them myself.

" Soṇadaṇḍa then asked the five hundred brāhmaṇas:

Aṅgamāṇava is among this multitude of students, like yourselves. He is one of my nephews from my wife's side. Do you all see how handsome he is? With the singular exception of the World-honored One, [whose noble appearance is beyond comparison,] there is no one in this assembly whose attractiveness can match that of this young fellow Aṅgamāṇava. Yet he is a moral degenerate—he commits murder, theft, and sexual abuse; he is rude and engages in falsehood and deceit. He has committed evil by transgressing norms and has murdered people by burning them with fire. O brāhmaṇas, this man Aṅgamāṇava concentrates within himself all evils. So even though he is capable and proficient in chanting scriptures, of what use is that?

The five hundred brāhmaṇas remained silent, [raising no objections]. Soṇadaṇḍa then said to the Buddha:

Sir, with one who upholds perfect adherence to the moral precepts and also possesses the wisdom of complete understanding, whatever he says is spoken with utmost sincerity, involving no falsehood. Such a person can be called a [true] brāhmaṇa,sir.

The Buddha said:

Very good. How do you reply [now], O Soṇadaṇḍa? If one of the two virtues is not fulfilled but the other is perfected, and if whatever is said 45

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is spoken with utmost sincerity, involving no falsehood, can such a person be called a [true] brāhmaṇa?

Soṇadaṇḍa replied:

No, sir. Why? Perfect moral discipline is wisdom, and wisdom means the perfection of moral conduct. He who has perfected adherence to the moral precepts is in possession of wisdom. As a result, whatever he says is spoken with utmost sincerity, involving no falsehood. Thus I assert that such a person is a [true] brāhmaṇa,sir.

The Buddha said:

Very good. It is exactly as you have said. One who is endowed with moral perfection is endowed with wisdom; one who possesses wisdom is morally perfect. Moral discipline can purify wisdom, and vice versa. O Soṇadaṇḍa, just as all people use both hands when they wash their hands, so is it with moral discipline and wisdom. With the left hand, one cleans the right hand; with the right hand, one cleans the left hand. It is the same with wisdom and moral discipline. One who possesses wisdom is also endowed with moral discipline; one who is morally disciplined also possesses wisdom. Moral discipline can purify and perfect wisdom, and perfect wisdom can purify and perfect moral discipline. O brāhmaṇa,one who possesses both moral discipline and wisdom, I call that person a bhikṣu. Soṇadaṇḍa then said to the Buddha,

"What are the moral precepts [to

which you refer], sir?"

The Buddha said,

"Listen carefully and keep in mind what I explain. I shall explain each one analytically.

Soṇadaṇḍa replied,

"Yes, sir. This is what I have come to hear.

The World-honored One then said to the brāhmaṇa:

When the Tathāgata appears in this world, he bears the [ten] epithets of (1) One Liberated from Attachment, (2) Perfectly Enlightened One, (3) One Harmoniously Endowed with Insight and Practice, (4) Well-gone One (who will not be reborn into the cycles of rebirth), (5) Knower of the World, (6) Unrivaled Leader, (7) Trainer of Human Devotion, (8) Teacher of Gods and Humans, (9) Enlightened One, and (10) World-honored One. 46

Sutra 22

Among all the gods and humans, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment and teaches others [how to realize it]. [When he expounds on religion] his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his pure and genuine practice of austerity.

When householders and their offspring listen to the right Dharma, they will be motivated to give rise to pure and genuine tranquil faith [in the Tathāgata]. Having given rise to faith [in the Tathāgata], they will reflect upon their lives:

The life of a householder is not easy, it is [like being bound in] a rack of chains. Even as I wish to pursue the path of austerity, I cannot be free [as long as I am bound to a householder's life]. I should now shave my hair and beard, don the three robes of a mendicant, and renounce domestic life for religious practice.

Later, such a person may abandon his household and wealth, dissociate himself from his family and relations, shave his hair and beard, and don the three robes. Casting aside all finery, chanting the precepts and disciplines in the Vinaya texts, adhering to the rule of abstaining from taking life, and so on, even up to the realization of the fourth meditative state of absorption, he may thereby acquire supreme bliss. How is this so? This realization is only possible through a sustained effort of concentration, comprising constant mindfulness of enjoying practice as a recluse. O brāhmaṇa,this is regarded as the endowment of the higher ordination consisting of adherence to the Vinaya precepts and disciplines. The brāhmaṇathen asked,

refers], sir?"

The Buddha replied:

"What is the wisdom [to which Your Reverence

When a bhikṣurealizes a pure and genuine state of mental concentration that is gentle, well controlled, able to abide in immovability, and so on, it opens up three kinds of supernormal powers: knowledge of past lives, knowledge of future destinies, and the eradication of defilements. It thus 47

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Sutra 23. Brāhmaṇa Kūṭadanta

terminates the state of ignorance, causing insight to arise together with the light of wisdom, the eradication of darkness, and the supreme illumination—all by going beyond the insight gained from the eradication of defilement. How is this so? This realization is only possible through a sustained effort of concentration, comprising constant mindfulness of one's point of observation and the acquisition of a state of equanimity accompanied by an increasingly subtle sense of bliss. O brāhmaṇa,this is regarded as the endowment of perfect knowledge of the Vinaya precepts and disciplines.

Thereupon, the brāhmaṇaSoṇadaṇḍa said to the Buddha: Now I am resolved to take refuge in the Buddha, Dharma, and the holy bhikṣus' Sangha. I earnestly request to be permitted to become a lay devotee in the right Dharma. From this moment until the dissolution of the body and end of life, I will uphold the five precepts, refraining from taking life, refraining from taking what is not given, refraining from immoral sexual conduct, refraining from speaking falsehoods, and refraining from ingesting intoxicants. Having heard the Buddha's teaching, the brāhmaṇa Soṇadaṇḍa was delighted to receive it and carried it out as taught by the Buddha. [End of Sutra 22: One Who Cultivates Virtue]

Sutra 23

Brāhmaṇa Kūṭadanta

(Dīgha Nikāya 5: Kūṭadanta Suttanta)

Thus have I heard. Once, when the Buddha was visiting the communities in the country of Kauśala, accompanied by one thousand two hundred and fifty disciples, he stopped overnight in a śiṃśapātree forest to the north of a brāhmaṇavillage called Khānumata. A brāhmaṇanamed Kūṭadanta resided in the village, which was well populated and verdant with groves of [shade] trees and bathing ponds giving off a welcome coolness to any observer. King Prasenajit had given this village to Kūṭadanta as a fief, exempting it from taxation. The brāhmaṇawas from a pure family line of seven generations and had never been slighted by anyone in society. He was thoroughly versed in the three ancient collections of hymns (Vedas), and had detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. He was also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. He had five hundred student disciples and never tired of teaching them. To conduct a grand sacrificial rite, he would obtain no fewer than five hundred bulls, five hundred cows, five hundred male calves, five hundred female calves, five hundred ewes, and five hundred rams.

On this occasion, many of the brāhmaṇas and wealthy householders of the village were duly informed:

The śramaṇaGautama, son of the Śākya clan, having renounced domestic life and realized the ultimate goal of religion, has been visiting the communities of the country of Kauśala and has [now] arrived at the śiṃśapātree forest north of the village of Khānumata for an overnight stay. Gautama's good name is renowned, and [his accomplishment] has been proclaimed everywhere, in all countries, as worthy of the ten supreme titles, namely, One Perfected in Practice (Tathāgata), One Liberated from Attachment 49

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(Arhat), Perfectly Enlightened One (Samyak-saṃbuddha), and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment and has been teaching others [how to realize that goal]. When he expounds on religion his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his practice of pure and genuine austerity. [Everyone who heard this had the same thought:] "I have heard that we should visit this sage and pay our respects. I will go to see this man together with the others.

" Thereupon, all of the villagers, brāhmaṇas and wealthy householders alike, immediately departed together, [resulting in a great exodus]. The brāhmaṇaKūṭadanta, observing from atop his high tower the passage of the villagers, asked his attendants,

"Why have these people gathered and

where are they going?"

The attendants replied:

I have heard, sir: "The śramaṇaGautama, son of the Śākya clan, having renounced domestic life and realized the ultimate goal of religion, has been visiting the communities of the country of Kauśala and has [now] reached the śiṃśapāforest north of the village. Gautama's good name is renowned, and [his accomplishment] has been proclaimed everywhere, in all countries, as worthy of the ten supreme titles, namely, One Perfected in Practice, One Liberated from Attachment, Perfectly Enlightened One, and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment and has been teaching others how to realize [that goal]. When he expounds on religion, his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his practice of pure and genuine austerity.

The brāhmaṇas and wealthy householders of the village all wish to visit the śramaṇaGautama and pay him their respects. The crowd is nothing but the procession of those who wish to see the śramaṇaGautama, sir. 50

Sutra 23

The brāhmaṇathen instructed his attendants,

"Go quickly and carry my

message to the people. Tell them 'Please wait for a moment while I come to join you. Let us all go together to Gautama's resting place. '"

One of the attendants immediately went out and said to the people, "Good

people, please wait for a moment [for the brāhmaṇaKūṭadanta] to join you. He wishes to accompany you to Gautama's resting place. "

The townspeople responded to the attendant,

"Please return quickly to

the brāhmaṇaand tell him 'The most auspicious moment is at hand. Let us [now] go together.

The attendant returned and reported: "The people are waiting, sir. They say,

'The most auspicious moment is at hand. Let us [now] go together. '"

The brāhmaṇaKūṭadanta came down from the high tower immediately and went to the middle gate. It so happened that his five hundred students had gathered outside the gate to assist him in the preparations for a great sacrificial rite. Seeing their [teacher] approaching, they stood up in unison and greeted him,

"O great brāhmaṇa, where are you going, sir.

The brāhmaṇareplied:

I have heard about the śramaṇaGautama, son of the Śākya clan. Having renounced domestic life and realized the ultimate goal of religion, he has been visiting the communities of the country of Kauśala and has [now] reached the śiṃśapāforest to the north of this village. Gautama's good name is renowned, and [his accomplishment] has been proclaimed everywhere, in all countries, as worthy of the ten supreme titles, namely, One Perfected in Practice, One Liberated from Attachment, Perfectly Enlightened One, and so on. Among all the gods and humans, as well as all the evil ones and their lord, and the śramaṇas and brāhmaṇas too, he alone has directly experienced the realization of enlightenment and has been teaching others [how to realize that goal]. When he expounds on religion, his words are good in the beginning, good in the middle, and good in the end. All the words he utters are invariably endowed with true meanings and real essences, and they are in accord with his practice of pure and genuine austerity. Everyone should go to see this sage. O brāhmaṇas, all of you, I have also heard that Gautama is knowledgeable concerning the threefold sacrificial rite [as to cattle, calves, and 51

97b

sheep] as well as the sixteen sacrificial requisites. Even my senior colleagues and elders have little knowledge of these subjects. Now, it is my wish that we [successfully] carry out the great sacrificial rite that is approaching. Since we have enough cattle and sheep, I will visit the śramaṇaGautama to inquire further about the threefold sacrificial rite and the sixteen requisites. By fulfilling what is required on that occasion, I will acquire new merit and my name will be renowned even to the farthest distances. The five hundred student disciples then spoke to Kūṭadanta, advising him: May you not be so bold as to visit him. Why? Sir, he will come here instead, and so Your Reverence need not go to him.

A great brāhmaṇalike Your Reverence, who comes from a pure line of seven generations, should never be slighted by anyone in society. If you uphold [the prestige of] your pure family line, he will [eventually] come to see you, sir. Therefore, Your Reverence should not go to him. Moreover, your greatness as a brāhmaṇais well known. You are thoroughly versed in the three ancient collections of hymns (Vedas) and have detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. Your reverence is also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omen, and in conducting ceremonial proceedings and sacrificial rites. If you uphold [the preeminence of] one who possesses this [extraordinary] knowledge, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais reflected in your handsome countenance, which bears the likeness and coloring of the god Brahmā. If you uphold [the prestige of] this [extraordinary] likeness, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais proven by the fine moral quality of your ever-increasing virtues and store of acquired wisdom. If you maintain [the dignity inherent in] this [extraordinary] achievement, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais apparent in your gentle manner of speech and you are endowed with the highest rhetorical skill, as every word is imbued with pure and genuine meanings and essences. If you rest 52

Sutra 23

in [the propriety inherent in] this [extraordinary] ability, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais evidenced in your position as a great teacher of teachers (ācarya-prācārya). If you maintain [the dignity associated with] this [extraordinary] standing, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais shown in your ability to teach five hundred students at all times. If you affirm this [extraordinary] quality, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais reflected in your capacity to give consultation to scholars seeking it from all quarters of the continent, and to give them clear detailed answers to questions about sacrificial rites and proceedings. If you affirm this [extraordinary] quality, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais reflected in the respect and recognition accorded you by King Bimbisāra (of Magadha) and King Prasenajit (of Kauśala). If you uphold [the status conveyed by] these [extraordinary] honors, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him.

Again, your greatness as a brāhmaṇais confirmed by your wealth and your storehouses filled with treasure. If you maintain [the standing of] one so [extraordinary] endowed with wealth, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. Again, your greatness as a brāhmaṇais revealed in your intelligence; you possess complete understanding and command the power of universally beneficial speech that is totally free from inconsistency. If you rest in [the preeminence given by] this [extraordinary] quality, he will [eventually] come to see you, sir. Hence, Your Reverence should not go to him. O great teacher, since you are endowed with all eleven of these meritorious virtues, he will come to see you, and Your Reverence should not go to him. Kūṭadanta then replied:

Yes, it is as you have said. What you have just said is indeed correct. I do possess the qualities you have enumerated; I do not deny it. Listen to me, 53

97c

however. [If you know] the kinds of meritorious virtues the śramaṇaGautama is endowed with, together with what he has accomplished, you will also know that I should go to him; he will not come to see us here. The śramaṇaGautama was born into a pure line of seven generations, which must not be slighted by anyone in society. Since he is from such a pure family, I should go to him; he will not come to see us here. Again, the śramaṇaGautama was born into a kṣatriyafamily and has a handsome appearance. As he is marked by this excellence, I should go to him; he will not come to see us here.

Again, the śramaṇa Gautama, born from a pure family line and endowed with a fair, bright complexion, has renounced domestic life and engaged in religious practice. Since he has decisively taken up the path of religion, I should go to him; he will not come to see us here. Again, the śramaṇaGautama was born into a wealthy and privileged family, yet despite the strength of that position, he has renounced domestic life and has realized the goal of religious practice. Since he has realized this goal, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is endowed with all [moral and spiritual] precepts (śīlavant ārya-śīlin kuśala-śilena samannāgata) and has attained the perfectionof transcendental insight. Since he has realized this excellence, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is skilled in the use of appropriate language and [his manner] is gentle, harmonious, and refined. Since he has realized this excellence, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is a teacher of teachers and has a multitude of disciples (bahūnām ācārya-prācarya). Since he has realized this excellence, we should go to him; he will not come to see us here. Again, the śramaṇaGautama has [thoroughly] terminated all desires and passions with no inconstancy whatsoever. Having eradicated all anxiety and fear, his bearing is neither stiff nor artificial but pleasingly harmonious and delightful. He praises the goodness in others, teaches the principle of 54

Sutra 23

moral retribution, and honors [the practice of] non-harm. Since he has realized this excellence, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is respected, adored, given offerings, and shown tender concern by King Bimbisāra and King Prasenajit. Since he has been accorded this status, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is respected, adored, given offerings, and shown tender concern by the brāhmaṇaPuṣkarasvādi, and also by brāhmaṇas such as Brahmā, Tārukkha, and Sukamāṇavatodeyya. Since he has attained this eminence, I should go to him; he will not come to see us here. Again, the śramaṇaGautama is revered, respected, adored, given offerings, and shown tender concern not only by the saintly disciples but also by the gods and other legions of spirits, and is followed with devotion by clanspeople from the Śākya, Kaulya, Uttarakā, Vṛji, Malla, and Somanā clans. Since he has attained this eminence, we should go to him; he will not come to see us here.

Again, the śramaṇaGautama convinced both King Bimbisāra and King Prasenajit to receive lay ordination by taking refuge in the Three Treasures and adhering to the five moral precepts. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama convinced the brāhmaṇaPuṣkarasvādi and others to receive lay ordination by taking refuge in the Three Treasures and adhering to the five moral precepts. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama not only granted his disciples the higher ordination that consists of taking refuge in the Three Treasures and adhering to the five precepts, but also offered the refuge of the Three Treasures and the five precepts to the gods, to the Śākya and Kaulya clanspeople, and so on. Since he has attained this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama, whenever and wherever he is visiting in our communities, has always been respected, given offerings, and shown tender concern by all the people. Since he has attained this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama, in whatever town or village he happens to visit, is always respected, given offerings, and shown tender concern 55

98a

by the townspeople and villagers. Since he has attained this distinction, I should go to him; he will not come to see us here. Again, the śramaṇaGautama, wherever he travels, has never been disturbed by nonhuman spirits. Since he is constantly accompanied by this miracle, I should go to him; he will not come to see us here. Again, the śramaṇaGautama, wherever he happens to be, empowers the people of that locality to perceive a heavenly radiance and hear celestial music. Since he is always accompanied by this miracle, I should go to him; he will not come to see us here.

Sutra 23

Again, the śramaṇaGautama is knowledgeable concerning the threefold sacrificial rite and the sixteen requisites; all my senior colleagues and elders lack this knowledge. Since he has attained this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama is endowed with the thirty-two eminent marks of a great person without exception. Since he is endowed with all these excellent marks, I should go to him; he will not come to see us here. Again, the śramaṇaGautama possesses the penetrating intelligence of complete understanding and is totally free from any mental unsteadiness. Since he is endowed with this distinction, I should go to him; he will not come to see us here.

Again, the śramaṇaGautama has just now arrived at the śiṃśapāforest north of this village. He is the Honored One for me and a cherished guest [of this region]. I should go to him and form a close association. The five hundred students then said to Kūṭadanta:

This is truly marvelous—indeed, truly marvelous, sir! Can [the śramaṇa Gautama] possess all of the meritorious virtues? If he possessed just one of them he could not be expected to come to us. How much less could he be expected to come to us when he is so fully endowed with every distinction! Will Your Reverence allow us to go with you to greet the Tathāgata? Kūṭadanta replied,

"If that is your wish, now is the time to come along with me.

" The brāhmaṇa's carriage was made ready, and surrounded by his five hundred students and the brāhmaṇas and householders of the village of Khānumata, he journeyed to the śiṃśapāforest. Upon his arrival, he dismounted from his carriage and went on foot to the resting place of the Worldhonored One, whom he greeted with a bow before taking a seat to one side. The brāhmaṇas and householders of the village also sat down, some of them venerating the Buddha before doing so. Some greeted him with a bow, while others called out their names or simply joined their palms together to pay their respects, quietly without a word.

When they had all settled into their seats, the brāhmaṇaKūṭadanta said to the Buddha,

"I have a question, sir. If Your Reverence will permit me, I would like to ask it.

98b

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The Buddha replied,

please.

"O brāhmaṇa, you may ask your question, as you

Thereupon, the brāhmaṇasaid to the Buddha:

I have been informed that Gautama is knowledgeable concerning the three kinds of sacrificial rites and the sixteen sacrificial requisites. Sir, of these matters, neither myself nor my senior colleagues and elders are well informed. In order to fulfill a [longstanding] wish to conduct the great sacrificial rite, I have so far obtained five hundred bulls, five hundred cows, five hundred male calves, five hundred female calves, five hundred ewes, and five hundred rams. Today I have come to ask Your Reverence how the three kinds of sacrificial rite are to be conducted and the nature of the sixteen sacrificial requisites. If fortune is with me and I can complete a great sacrificial rite, I will gain great merit and my name will be renowned far and wide, and will even be respected by the heavenly gods, sir. At once, the World-honored One said to the brāhmaṇaKūṭadanta, "Listen

carefully and keep in mind what I explain. I shall answer your question. "

The brāhmaṇa replied,

"Yes, sir. This is what I have come to hear.

Thereupon, the Buddha said to Kūṭadanta:

In the immemorial past, there was once a kṣatriyaking, [properly] anointed for his throne. As he wished to conduct a great sacrificial rite, he assembled his brāhmaṇaministers and said to them: "I have amassed great wealth and treasure. However, while enjoying all the faculties of the five senses, I have also been growing old. My soldiers are strong and valiant without any cowardice, and my storehouses are filled with treasure. It is now a good time for me to conduct a universal sacrificial rite. Please explain how we may proceed. What will be required?"

The ministers replied,

"It is true, O great king. As Your Majesty has

said, our country's wealth has increased, along with the might of its army. But, sire, much of that wealth is squandered and constantly being misappropriated by those who harbor ill intent. If a great sacrifice should now be conducted, we cannot expect the intended result to occur. It would be like sending a band of robbers to chase away another band of robbers; it will not serve, sire. O great king, do not think that you can rely on your 58

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subjects to apprehend the robbers in order to stop and punish them, or even have them executed. Instead, you must try to provide the faithful who serve Your Majesty's interest with all the things they need: see to it that those who aspire to conduct trade and business are supplied with sufficient capital, give those who farm the fields and cultivate the land both seeds to plant and breeding cattle, and let all of them manage their affairs by themselves. O Your Majesty, if one refrains from oppressing the people with taxes and regulations, they will feel safe and secure and be able to raise their offspring and enjoy their lives.

The Buddha continued:

Listening to his ministers' advice, the king made sure to provide his closest subjects with regular supplies of food and clothing, furnished capital from the royal coffers to those who aspired to operate various businesses, and gave seeds and cattle to those who wished to cultivate the land. Thereafter, the citizens ceased to interfere with each other through criminal acts; they managed their own affairs, raised their children, and enjoyed their lives. The Buddha went on:

The king once again called his ministers and said,

"My country is prosperous, my army is strong, and my storehouses are filled with treasure. I have provided the citizens with whatever they needed and enabled them to feel free from any kind of deprivation. They are raising their families and enjoying their own lives. Therefore, I now wish to conduct a great sacrificial rite. Please explain how we should proceed. What will be required?" The ministers replied,

"It is exactly as Your Majesty has said. The

country is prosperous, the army is strong, and the treasury is full. Your majesty has provided the people with whatever they needed and freed them from any kind of deprivation. They are raising their families and enjoying their own lives. O great king, if Your Majesty wishes to conduct a great sacrificial rite, this may be announced in the queens' palace quarters. "

Following the ministers' advice, the king announced his intent before his queens and their palace ladies,

"My country is prosperous, my army

is strong, and my storehouses are filled with treasure. I plan to conduct a great sacrificial rite.

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The queens responded,

"Yes, sire. As Your Majesty has said, the country is prosperous, the army is strong, and the storehouses are filled with money and treasure. If Your Majesty wishes to conduct a great sacrificial rite, this is now the right time.

Returning from the queens' palace, the king reported to his ministers, "My country has been prosperous, my army continues to be strong, and my storehouses are replete with treasure. I have provided the citizens with whatever they needed and enabled them to feel free from any kind of deprivation. They are raising their families and enjoying their own lives. As I now wish to conduct a great sacrificial rite, I have announced my intent to my queens in their quarters. Please explain how we can proceed. What will be required?" The ministers replied,

"It is exactly as Your Majesty has said. Wishing to conduct a great sacrificial rite, Your Majesty has announced the matter in the queens' palace quarters. Sire, it must still be announced before the crown prince and princes, the ministerial officials, and your generals and their officers. May it please Your Majesty to make the announcement before them.

Listening to the advice of his ministers, the king said to the crown prince and princes, the ministerial officials, and the generals and their officers,

"My country is prosperous, my army is strong, and my storehouses are filled with treasure. I plan to conduct a great sacrificial rite. "

The crown prince and princes, the officials, and the generals and officers responded,

"Yes, sire. It is exactly as Your Majesty has said. The country is prosperous, the army is strong, and the storehouses are filled with treasure. If Your Majesty wishes to conduct a great sacrificial rite, this should now be the right time.

Once again, the king said to the ministers,

"My country is prosperous,

my army is strong, and my storehouses are filled with treasure. I wish to conduct a great sacrificial rite. I have announced the matter to my queens in their quarters, to the crown prince and princes, and so on, including to my generals and their officers. It is now the right time to conduct a great sacrificial rite. What will be required?"

The ministers replied,

"It is exactly as Your Majesty has said. If Your Majesty wishes to conduct a great sacrificial rite, this must now be the right time.

Sutra 23

Having received the king's decree, the ministers at once constructed a new pavilion in the eastern part of the capital. The king entered the new pavilion covered in deer hide, his body rubbed with scented butter oil; on his head he wore a cap with deer's antlers, and he sat on the ground where cow dung had been plastered. The first queen and a brāhmaṇaminister selected a yellow cow. A portion of its milk became the king's food, a second portion the queen's food, a third portion the minister's food, and a fourth portion was offered to the multitude, with the remainder given to its calf. The king was then to fulfill eight norms, while the minister had to qualify with four norms. What were the eight norms the king was obliged to fulfill? A king of the kṣatriyaclass had to be from a pure family line of seven generations, and could not be slighted by anyone in society. This fulfilled the first norm. The king had to have a handsome appearance as befits the kṣatriyaclass. This fulfilled the second norm. The king had to be endowed with ever-increasing wisdom and virtue. This fulfilled the third norm. The king had to be trained in martial arts such as elephant riding and driving a horse-drawn chariot, and he had to be skilled in using the sword, spear, bow and arrow, and other methods of combat, in detail without exception. This fulfilled the fourth norm. The king had to possess a regal presence so as to command the allegiance of subject kings. This fulfilled the fifth norm. The king had to be skilled in speech, gentle and patient in his manner of persuasion, and use words endowed with true meanings and real essences. This fulfilled the sixth norm. The king had to possess great wealth and storehouses filled with treasure. This fulfilled the seventh norm. The king had to be valiant and decisive, endowed with strategic brilliance and wisdom, and without infirmities at all. This fulfilled the eighth norm. Indeed, the kṣatriyaking was well qualified in all eight norms. What were the four norms required of the brāhmaṇaminister? The brāhmaṇaminister had to be from a pure family line of seven generations and could not be slighted by anyone in society. That was the first norm. The minister had to be thoroughly versed in the three ancient collections of hymns (Vedas) and have detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. He also had to be well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting 61

99b

ceremonial proceedings and sacrificial rites. That was the second norm. The minister had to be skilled in the use of language, gentle and patient in his manner of persuasion, and use words endowed with true meanings and real essences. That was the third norm. The minister had to be valiant and decisive, endowed with strategic brilliance and wisdom, and without infirmities at all. Insofar as the sacrificial rite was concerned, his knowledge had to be comprehensive. That was the fourth norm. Thus, the king proved to be well qualified in all eight norms, and the minister in four norms. In addition, the king was required to be in command of the four assistances, the threefold sacrificial rite, and the sixteen sacrificial requisites. The brāhmaṇaminister had to understand the king's frame of mind and eradicate the king's doubt in respect of the sixteen requisites. What are the sixteen requisites? (1) Suppose the minister said to the king: "If someone says, 'Now the

king of the kṣatriyaclass wishes to conduct a great sacrificial rite, but he was not born into a pure family line of seven generations and is always slighted by others'

—even if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because the king truly was born into a pure family line of seven generations and is never slighted by others. (2) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but his countenance is unattractive since he is not of the kṣatriyaclass. ' Even if there were such a

rumor, that cannot disgrace the king. Why? Sire, it is because the king's countenance is handsome as befits the kṣatriyaclass. (3) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he is not endowed with ever-increasing virtue or wisdom.

' Even if there were such a rumor, that

cannot disgrace the king. Why? Sire, it is because the king's virtues are ever increasing, as is his wisdom.

(4) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he is not well trained in the martial arts, is incapable of riding an elephant or driving a horse-drawn chariot, and cannot understand various military strategies. ' Even if there

were such a rumor, that cannot disgrace the king. Why? Sire, it is because 62

Sutra 23

the king is skilled in various martial arts, and there is nothing he does not know about military and battleground strategy. (5) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but despite his great authority, he is unable to command the allegiance of lesser kings. ' Even if there were

such a rumor, that cannot disgrace the king. Why? Sire, it is because the king commands great authority and the allegiance of those subject kings. (6) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he is not skilled in language, is rough and impatient when trying to persuade, and uses words that are not endowed with true meanings and real essences. ' Even if there were

such a rumor, that cannot disgrace the king. Why? Sire, it is because the king is skilled in language, gentle and patient in his manner of persuasion, and uses words endowed with true meanings and real essences. (7) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he has little treasure. ' Even

if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because the king has a great deal of wealth and storehouses filled with treasure.

(8) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he has little strategic brilliance or wisdom and is plagued by infirmities regarding the goal of his striving.

' Even if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because the king is valiant and decisive, endowed with strategic brilliance and wisdom, and without any infirmities whatsoever. (9) [The following four are the four assistances:] "Again, someone might say,

'Now the king of the kṣatriyaclass may wish to conduct a great sacrificial rite, but he has not announced his intent in his queens' quarters. '

Even if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because the king, wishing to conduct a great sacrificial rite, has already announced it in his queens' quarters. (10) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he has not announced his intent before the crown prince and princes. ' Even if there were such a

99c

rumor, that cannot disgrace the king. Why? Sire, it is because the king, wishing to conduct a great sacrificial rite, has already announced it before the crown prince and princes.

(11) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but he has not announced his intent before his officials.

' Even if there were such a rumor, that cannot

disgrace the king. Why? Sire, it is because the king, wishing to conduct a great sacrificial rite, has already announced it before his officials. (12) "Again, someone might say,

'Now the king of the kṣatriyaclass

wishes to conduct a great sacrificial rite, but he has not announced his intent before his generals and their officers.

' Even if there were such a

rumor, that cannot disgrace the king. Why? Sire, it is because the king, wishing to conduct a great sacrificial rite, has already announced it before his generals and their officers.

(13) "Again, someone might say,

"Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but his brāhmaṇaminister is not from a pure family line of seven generations and is always slighted by others.

' Even if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because I was born into a pure family line of seven generations that has never been slighted by others. (14) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but his brāhmaṇaminister, while thoroughly versed in the three ancient collections of hymns (Vedas), does not understand them, nor can he distinguish the various brāhmaṇa scriptures or say anything about the subtleties of secular literature. He is not trained in reading the physiognomy of magnanimous personalities or in divining good and bad omens, or in conducting ceremonial proceedings and sacrificial rites.

' Even if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because I am thoroughly versed in the three ancient collections of hymns (Vedas) and have detailed knowledge of the various brāhmaṇascriptures as well as a comprehensive command of the subtleties of secular literature. I am also well trained in reading the physiognomy of magnanimous personalities, in divining good and bad omens, and in conducting ceremonial proceedings and sacrificial rites. 64

Sutra 23

(15) "Again, someone might say,

'Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but his brāhmaṇaminister is not skilled in the use of language, is rough and impatient in his manner of persuasion, and his words not endowed with any true meanings or real essences.

' Even if there were such a rumor, that cannot disgrace the king. Why? Sire, it is because I am skilled in the use of language, gentle and patient in persuasion, and my words are endowed with true meanings and real essences.

(16) "Again, someone might say,

"Now the king of the kṣatriyaclass

may wish to conduct a great sacrificial rite, but his brāhmaṇaminister is not endowed with strategic brilliance or wisdom, he has no knowledge of the sacrificial rite, and is plagued by infirmity. ' Even if there were such

a rumor, that cannot disgrace the king. Why? Sire, it is because I am valiant and decisive, endowed with strategic brilliance and wisdom, and without any infirmities at all. Insofar as the sacrificial rite is concerned, there is no aspect of it that I do not know.

The Buddha said to Kūṭadanta:

As you see, when the king experienced doubt concerning the foregoing sixteen requisites, the brāhmaṇaminister resolved his doubt by confirming that the king was fully qualified to fulfill all the conditions for the success of his sacrificial rite.

The Buddha continued:

Then the minister encouraged and delighted the king further by describing the ten norms of conduct. What are the ten norms of conduct? The minister said,

"When the king conducts a sacrificial rite, his beneficence should be extended equally to all those who have come for the occasion, irrespective of whether they live by way of killing (i.e., hunting, fishing, etc.) or of non-killing (i.e., farming, trading, etc.). If the former sort come, generosity should be extended while educating them to reflect upon the wrongness of their lifestyle. If the latter sort come, benefactions should be given to encourage them in the rightness of their livelihood. In this manner, the king's beneficence should consist not only of material gifts but also of 65

100a

moral edification. If again some people should come to participate in the sacrificial rite while persisting in immoral conduct such as theft, sexual misbehavior, false speech or double-talk, or speaking harshly, or using flattery, and thus conveying a covetous mind, or malicious intent, or attachment to wrong views, material gifts should still be given to them while simultaneously encouraging reform in their way of life. On the other hand, if some people should participate in the assembly while upholding proper moral standards such as non-theft and so forth, so as to engender the right view, material gifts should be given to them to commend their good conduct and to support and encourage the awakening of their conscience. "

The Buddha went on,

"By instructing the king about the ten norms of beneficence, the brāhmaṇa minister indeed encouraged, benefited, and delighted him.

Again, the Buddha said to the brāhmaṇaKūṭadanta: The kṣatriyaking was troubled by three kinds of regret during his stay in the new pavilion [during the course of the sacrificial rite], and it was the minister's task to resolve them. What were the three regrets that troubled the king? At various moments, as the king thought to himself, "I will [soon]

conduct the rite,

" "I am now conducting the sacrificial rite,

" and "I have

just completed the great sacrificial rite,

" [his awareness of the enormous

expenditure for the rite] caused each thought to be followed by a pang of regret: "I will lose . . . ,

" "I am losing . . . ,

" "I have just lost a great portion

of my wealth and treasure because of this sacrificial rite. " Each time the

king felt such a regret, the minister eradicated it from his mind by saying, "Sire, do not regret the meritorious rite through which Your Majesty will perform . . . , is now performing . . . , and has performed such a great benevolence. O great king, Your Majesty has just completed the great sacrificial rite.

" Thus did the minister assist the king to resolve his three regrets. The Buddha said to the brāhmaṇa:

On the fifteenth night, under a full moon, the kṣatriyaking came out of the new pavilion properly anointed for his throne and built a great bonfire in the open area before the building. He held a pitcher of oil in his hand and poured it over the fire and loudly announced: "Now is the time of 66

Sutra 23

beneficence, it is the time for beneficence!" Hearing this announcement, the queens and palace ladies, carrying various articles from the palace in their hands, appeared before the king and said,

"Sire, may these riches and

treasures be of assistance in Your Majesty's benevolent sacrificial rite. "

O brāhmaṇa,the king replied to his queens and palace ladies, "Please

go no further. Your assistance has already been provided in the mere offer. I possess enough wealth and treasure for this benevolent rite. " But the queens

and palace ladies thought to themselves: "We must not take these treasures back to our quarters. When the king conducts another rite in the eastern region, his majesty will be able to use our assistance in his benevolence. "

O brāhmaṇa,when the king came to conduct another rite in the eastern region, his queens and palace ladies did indeed assist his rite with their treasures.

[Again,] on the fifteenth night, under a full moon, the king came out of a new pavilion and built a great bonfire in the open area before the building. He poured oil over the fire from a pitcher in his hand and loudly proclaimed: "Now is the time of beneficence, it is the time for beneficence!" Hearing the king's announcement, the crown prince and princes, carrying their riches and treasures, appeared before the king and said, "Sire, let

these things provide assistance in Your Majesty's benevolent rite. " The

king replied,

"Please go no further. Your assistance has already been provided in the mere offer. I possess enough wealth and treasure for this benevolent rite.

" But the crown prince and princes thought to themselves, "We must not take back these treasures. When the king conducts another rite in the southern region, his majesty will be able to use our assistance in his benevolence.

In a similar manner, the ministers [and officials] assisted the king when he later conducted a sacrificial rite in the western region, and so did the generals and their officers when the king conducted another rite in the northern region.

The Buddha said to the brāhmaṇa:

At the time of the great sacrificial rite the king did not slaughter cattle and sheep or any other living beings; he only used butter and milk, hemp oil, honey, black raw sugar, and molasses to perform the rite. 67

100b

The Buddha continued:

When the king conducted the great sacrificial rite there was delight at the beginning, there was delight in the middle, and there was delight at the end of the rite. This became the standard method of preparing and performing the sacrificial rite. The Buddha went on:

The kṣatriyaking, having completed the sacrificial rite, shaved his head and beard, put on the three robes of a mendicant, abdicated his throne to pursue the path of religion, and engaged in the practice of the four immeasurables of the mind (catur-apramāṇas); when he died, he was reborn in the highest realm of Brahmā Heaven. The brāhmaṇaminister too, having assisted the king in performing sacrificial rites in the four regions, conducted a sacrificial rite on his own and then shaved his head and beard, put on the three robes of the mendicant, renounced domestic life to practice the four kinds of austerity, and when he died, he was reborn in the highest realm of Brahmā Heaven.

The Buddha then said to the brāhmaṇa:

The king performed the great sacrificial rite by following the practices of the threefold sacrificial rite and observing the sixteen requisites. Now, what do you think about these matters that I have explained? Kūṭadanta had listened to what the Buddha had explained, but he remained silent and did not reply immediately. His five hundred student disciples said to him,

"The words of the śramaṇaGautama are indeed subtle. Sir, why does Your Reverence not reply to his words and only remain silent?" Kūṭadanta then said to the Buddha:

What the śramaṇaGautama has explained is truly subtle. I agree with the other brāhmaṇas; I do not differ from them at all. I have only remained silent because I have been deep in thought. The śramaṇaGautama has explained everything, but not in the way of one that has learned from others through tradition. I have been wondering,

"Could it be that the śramaṇaGautama was himself that king of the kṣatriyaclass? Or was he the brāhmaṇaminister?"

Sutra 23

Thereupon, the World-honored One said: Good, very good, you have rightly perceived the Tathāgata in the most appropriate terms. The kṣatriyaking who conducted the great sacrificial rite was no one other, and in no way different, than myself. At that time, a great deal of universal charity was produced [for all sentient beings]. Kūṭadanta said to the Buddha,

"Is there any deed that can produce merit superior to that of the threefold sacrificial rite and sixteen requisites?" The Buddha replied,

"Yes, there is.

The brāhmaṇaasked,

"What is it, sir?"

The Buddha replied:

While performing the threefold sacrificial rite with the sixteen requisites, if one can continue to serve the bhikṣus' sangha with offerings without hiatus, the merit acquired would be superior to that of the sacrificial rite. The brāhmaṇaagain asked:

Is there any deed that can produce merit superior to that of offerings and continual service to the sangha combined with that of the sacrificial rite and sixteen requisites?

The Buddha replied,

Again, he asked,

The Buddha replied:

"Yes, there is.

"What is it, sir?"

Even if one served the sangha through the sacrificial rite and the sixteen requisites without hiatus, it would be far more meritorious for a person to build a monastery consisting of rooms, pavilions, and halls [with an open door to bhikṣus coming from any region] for the sake of the universal sangha. This contribution would be the best of all for acquiring merit. Again, Kūṭadanta asked:

While performing the threefold sacrificial rite with the sixteen requisites, if one continues to serve the sangha with offerings without hiatus, and if one also builds a monastery consisting of rooms, pavilions, and halls for the sake of the universal sangha, one would thereby acquire the best and 69

100c

highest merit, as I have understood. But is there another way to acquire superior merit, sir? The Buddha replied, Again, he asked,

The Buddha replied: "Yes, there is.

"What is it, sir?" Even while performing the threefold sacrificial rite with the sixteen requisites, and continuing to serve the sangha with offerings without hiatus, and building a monastery consisting of rooms, pavilions, and halls for the sake of the universal sangha, it surely would be better if one could also raise a thought of joy and delight and utter the words: "I take my refuge in the Buddha, I take my refuge in the Dharma, and I take my refuge in the Sangha.

" The merit from that would be higher still. Again, Kūṭadanta asked: I understand that the threefold resolution combined with the sacrificial rite, and so on, would bring about a higher merit, but is there anything superior to that, sir? The Buddha replied, [Kūṭadanta] then asked, The Buddha replied: "Yes, there is.

"What is it, sir?" If one upholds the five precepts—namely, refraining from taking life, refraining from taking what is not given, refraining from indulging in sexual pleasure, refraining from speaking falsehoods, and refraining from ingesting intoxicants— until the dissolution of the body and end of life, the merit acquired is higher. Again, Kūṭadanta asked: I understand that by combining the threefold sacrificial rite, and so on, up to adhering to the five precepts, one may acquire superior merit, but is there another way to bring still higher superior merit, sir? The Buddha replied, [Kūṭadanta] then asked, "Yes, there is.

"What is it, sir?" 70

Sutra 23

The Buddha replied:

Extending one's compassion universally toward all sentient beings, as if one were pulling cow's milk into a bucket and pouring it out to all the sentient beings [in the world]—the merit from that is still higher. Again, Kūṭadanta asked:

I understand that by combining the threefold sacrificial rite and so on, up to extending universal compassion, one may acquire even higher superior merit, but is there another way to bring still higher superior merit, sir? The Buddha replied,

[Kūṭadanta] then asked,

The Buddha replied:

"Yes, there is.

"What is it, sir?"

When the Tathāgata, who is totally free from defilement and perfectly enlightened, appears in this world, those who renounce domestic life, enter into practice of the Buddhist religion, become endowed with all the meritorious virtues without exception, and so on, up to being endowed with three kinds of supernormal power (knowledge of past lives, knowledge of future destinies, and total eradication of defilements), can terminate all ignorance and delusion and acquire wisdom and illumination. Because they are in a state of seclusion and transcendence, their merit is indeed the highest. Again, Kūṭadanta said to the Buddha:

O Gautama, now I have put together all the requisites of the sacrificial rite. I shall forsake all my cattle and sheep, five hundred of each, and let them each go in their own way to seek their grass and water. I shall take my refuge in the Buddha, Dharma, and Sangha. May Your Reverence permit me to become a lay devotee in the right Dharma. From this moment until the dissolution of the body and end of life, I shall uphold the five precepts, refraining from taking life, refraining from taking what is not given, refraining from indulging in sexual pleasure, refraining from speaking falsehoods, and refraining from ingesting intoxicants. May I request that Your Reverence and the members of the sangha accept my invitation for almsfood [tomorrow].

101a

The World-honored One remained silent, granting his wish. Seeing the World-honored One remaining silent, the brāhmaṇastood up, venerated the Buddha, circumambulating him three times, and went away. Returning home, he prepared many varieties of delicious food, and in the early morning when everything was ready, he sent word to the Buddha and the sangha. Thereupon, the World-honored One put on his outer robe, took up his almsbowl, and proceeded to the brāhmaṇa's residence accompanied by one thousand two hundred and fifty bhikṣus. There he took a seat where it had been prepared and was served, along with the members of the sangha, with various foods out of the brāhmaṇa's own hand. At the conclusion of the meal, after the serving vessels had been taken away, cleansing water was served. [Thereupon], the Buddha recited these verses for the brāhmaṇa: In the sacrificial rite, fire is of the highest rank, In chanting, reading is of the highest rank,

Among humans, the king is of the highest rank,

Among rivers, the ocean is of the highest rank,

Among stars, the moon is of the highest rank,

Among all that shines bright, the sun is of the highest rank, In all four directions, and above and below,

Among all sentient beings, and humans and gods,

The Buddha alone is of the highest rank.

If one wishes to acquire the greatest merit,

One should make offerings for the Three Treasures.

Kūṭadanta then brought out a small cushion and took his seat before the Buddha. The World-honored One gradually began his teaching, and with it, he encouraged, benefited, and delighted the brāhmaṇa. He taught him the doctrine pertaining to charity, the doctrine pertaining to morality, the doctrine pertaining to rebirth in heaven, the doctrine that being bound to craving and desire is the greatest danger, and that impure defilements are the obstruction, and that the right method of practice to transcend obstacles is of primary importance. He detailed the varieties of practice, those that are pure and genuine, and explained them to satisfy the brāhmaṇa's understanding. Then the World-honored One, observing the brāhmaṇa

s mind becoming

receptive, the five kinds of obstacles becoming lighter to the point of vanishing 72

Sutra 23

in him, and his whole being turning ripe for conversion, followed the practice of the buddhas by introducing [the Four Noble Truths]: (1) the doctrine of the noble truth of suffering, explaining it in detail and opening it to his understanding. He then set forth the remaining three truths, each in turn, giving appropriate commentary: (2) the noble truth of the cause of suffering, (3) the noble truth of the cessation of suffering, and (4) the noble truth of the path to the cessation of suffering. At that moment, the brāhmaṇaKūṭadanta eradicated all defilements and acquired genuine insight into the nature of the Dharma, just as a white cloth can be dyed any color. Exactly like that, the brāhmaṇaKūṭadanta saw the Dharma, acquired the Dharma, and abided there. Without need for any other assurance, he realized the state of absolute confidence, and then said to the Buddha: May I once again repeat my vow: I take my refuge in the Buddha, Dharma, and Sangha. May Your Reverence permit me to become a lay devotee in the right Dharma, and from this moment until the dissolution of the body at the end of life I shall uphold the five precepts, refraining from taking life, refraining from taking what is not given, refraining from indulging in sexual pleasure, refraining from speaking falsehoods, and refraining from ingesting intoxicants.

Then he added,

"May I also request Your Reverence and the members of the sangha to accept my invitation for almsfood for the duration of seven days. "

The World-honored One remained silent, granting his wish. For seven days the brāhmaṇaserved the Buddha and the members of the sangha with provisions out of his own hand, until the World-honored One departed to visit other communities. Not long after the Buddha's departure the brāhmaṇaKūṭadanta fell ill and passed away.

The members of the sangha soon heard that the brāhmaṇaKūṭadanta, who had served them with provisions for seven days, had fallen ill and passed away. All of the bhikṣus wondered,

"At the end of his life, where has that

brāhmaṇagone for his rebirth?"

Some of the bhikṣus went to the World-honored One. After bowing their heads to ground at his feet, they sat to one side and said, "The brāhmaṇa

Kūṭadanta has passed away. Sir, where would such a person be reborn?" The Buddha replied:

101b

That person, by practicing pure and genuine austerity, realized the truth of the Dharma and can never again be subject to doubt. He terminated the five kinds of defilement that bind sentient beings to the lower realm of desire16 and will enter final nirvana (parinirvāṇa) from the heaven where he is reborn, not returning to this world.

Having heard the Buddha's teaching, all the bhikṣus were delighted to receive it, and they reverentially carried out what the Buddha taught. [End of Sutra 23: BrāhmaṇaKūṭadanta]

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).