With Kūṭadanta

1.01. The Brahmins and Householders of Khāṇumata

1.1So I have heard. When asked about sacrifice, the Buddha tells a story of how a king was persuaded to forgo cruelty and institute a constructive social policy of welfare instead. 1.2At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khāṇumata. Khāṇumata is only mentioned here. It means “stumpy”, perhaps indicating that it was, or had recently been, a rough out-of-the-way place. 1.3There he stayed nearby at Ambalaṭṭhikā. The commentary says this was similar to the Ambalaṭṭhikā of DN 1:1.2.1.

1.4Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. Like the town Khāṇumata, the brahmin Kūṭadanta appears only here. His name means “pointy teeth”, but there is no evidence that he was a vampire. 1.5Now at that time Kūṭadanta had prepared a great sacrifice. 1.6Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice. At Snp 2.7:26.1, the sacrifice of cows in particular was said to be the nadir of decline for brahmins. When similar sacrifices are described elsewhere in the canon, the number is five hundred rather than seven hundred (SN 3.9:1.2, AN 7.47:1.2).

2.1The brahmins and householders of Khāṇumata heard:

2.2“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. 2.3He has this good reputation: 2.4‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ 2.5He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 2.6He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 2.7It’s good to see such perfected ones.”

2.8Then, exiting Khāṇumata, they formed into companies and headed to Ambalaṭṭhikā.

3.1Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap. 3.2He saw the brahmins and householders heading for Ambalaṭṭhikā, 3.3and addressed his butler, 3.4“My butler, why are the brahmins and householders headed for Ambalaṭṭhikā?”

3.5“The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. 3.6He has this good reputation: 3.7‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ 3.8They’re going to see that worthy Gotama.”

4.1Then Kūṭadanta thought, 4.2“I’ve heard that 4.3the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. News of the Buddha had spread in Brahmanical circles. In DN 3 we saw the Buddha use his rhetorical technique of adapting his teaching to reframe Brahmanical doctrines in order to establish a common ground. Here we see the downside to such techniques, as the details of the reframing have been lost. 4.4I don’t know about that, 4.5but I wish to perform a great sacrifice. 4.6Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?” No such sacrifice has been identified in Brahmanical texts.

4.7Then Kūṭadanta addressed his butler, 4.8“Well then, go to the brahmins and householders and say to them: 4.9‘Sirs, the brahmin Kūṭadanta asks 4.10you to wait, as he will also go to see the ascetic Gotama.’”

4.11“Yes, worthy sir,” replied the butler, and did as he was asked. 4.12[…]4.13[…]

5.02. The Qualities of Kūṭadanta

5.1Now at that time several hundred brahmins were residing in Khāṇumata 5.2thinking to participate in Kūṭadanta’s sacrifice. 5.3They heard that 5.4Kūṭadanta was going to see the ascetic Gotama. 5.5They approached Kūṭadanta and said to him:

5.6“Is it really true that you are going to see the ascetic Gotama?”

5.7“Yes, gentlemen, it is true.” 5.8[…]

6.1“Please don’t! 6.2It’s not appropriate for you to go to see the ascetic Gotama. 6.3For if you do so, your reputation will diminish and his will increase. 6.4For this reason it’s not appropriate for you to go to see the ascetic Gotama; 6.5it’s appropriate that he comes to see you.

6.6You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 6.7For this reason it’s not appropriate for you to go to see the ascetic Gotama; 6.8it’s appropriate that he comes to see you.

6.9You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain …

6.10You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …

6.11You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. …

6.12You are ethical, mature in ethical conduct. …

6.13You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

6.14You teach the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …

6.15You’re old, elderly and senior, advanced in years, and have reached the final stage of life. 6.16The ascetic Gotama is young, and has newly gone forth. …

6.17You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

6.18and the brahmin Pokkharasāti. …

6.19You live in Khāṇumata, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. 6.20For this reason it’s not appropriate for you to go to see the ascetic Gotama; 6.21it’s appropriate that he comes to see you.”

7.03. The Qualities of the Buddha

7.1When they had spoken, Kūṭadanta said to those brahmins:

7.2“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, 7.3and it’s not appropriate for him to come to see me. 7.4He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 7.5For this reason it’s not appropriate for the ascetic Gotama to come to see me; 7.6rather, it’s appropriate for me to go to see him.

7.7When he went forth he abandoned a large family circle. …

7.8When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. …

7.9He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …

7.10Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …

7.11He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …

7.12He is ethical, possessing ethical conduct that is noble and skillful. …

7.13He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

7.14He’s a tutor of tutors. …

7.15He has ended sensual desire, and is rid of caprice. …

7.16He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …

7.17He went forth from an eminent family of unbroken aristocratic lineage. …

7.18He went forth from a rich, affluent, and wealthy family. …

7.19People come from distant lands and distant countries to question him. …

7.20Many thousands of deities have gone for refuge for life to him. …

7.21He has this good reputation: 7.22‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ …

7.23He has the thirty-two marks of a great man. …

7.24He is welcoming, congenial, polite, smiling, open, the first to speak. …

7.25He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …

7.26Many gods and humans are devoted to him. …

7.27While he is residing in a village or town, non-human entities do not harass them. …

7.28He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins. 7.29Rather, he came by his fame due to his supreme knowledge and conduct. …

7.30King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …

7.31King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …

7.32The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …

7.33He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

7.34King Pasenadi of Kosala …

7.35and the brahmin Pokkharasāti.

7.36The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā. 7.37Any ascetic or brahmin who comes to stay in our village district is our guest, 7.38and should be honored and respected as such. 7.39[…]7.40[…]7.41For this reason, too, it’s not appropriate for the worthy Gotama to come to see me, 7.42rather, it’s appropriate for me to go to see him. 7.43This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, 7.44for the praise of the worthy Gotama is limitless.”

7.45When he had spoken, those brahmins said to him, 7.46“According to Kūṭadanta’s praises, if the worthy Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.”

7.47“Well then, gentlemen, let’s all go to see the ascetic Gotama.”

8.04. The Story of King Mahāvijita’s Sacrifice

8.1Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him. 8.2When the greetings and polite conversation were over, he sat down to one side. 8.3Before sitting down to one side, some of the brahmins and householders of Khāṇumata bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.

9.1Kūṭadanta said to the Buddha, 9.2“Worthy Gotama, I’ve heard that 9.3you know how to accomplish the sacrifice with three modes and sixteen accessories. 9.4I don’t know about that, 9.5but I wish to perform a great sacrifice. 9.6Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”

9.7“Well then, brahmin, listen and apply your mind well, I will speak.” Kūṭadanta’s proposal that the Buddha advise him on the sacrifice of 700 animals is outrageous. Nonetheless, the Buddha responds politely since Kūṭadanta is being polite. While it is tempting to see the sacrifice of animals by supposedly virtuous priests as sheer hypocrisy, the fact of sacrifice remains one of the most widespread and mysterious of human religious practices. In an empathetic work that addresses this squarely, Roberto Calasso’s Ardor sees the vast complex of Vedic ritual and theory as making plain the fact of killing so that the guilt may be contained, in contrast with our modern culture of killing on an industrial scale while hiding it out of sight.

9.8“Yes, worthy sir,” Kūṭadanta replied. 9.9The Buddha said this: 10.1“Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. Mahāvijita means “Great Dominion”. He seems to be only known from this story. The idiom bhūtapubbaṁ (literally “so it was in the past”) introduces legendary narratives of usually dubious historicity, like the English idiom “once upon a time”. 10.2Then as King Mahāvijita was in private retreat this thought came to his mind: In the Pali, meaningful thoughts often occur to people when withdrawn in seclusion. This doesn’t necessary mean they were in formal meditation. 10.3‘I have achieved human wealth, and reign after conquering this vast territory. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’ The great sacrifices, especially the horse sacrifice, ensured royal authority. Their very scale and wastefulness showed off the wealth of the king.

10.4Then he summoned the brahmin high priest and said to him: “High priest” is purohita. He was a family chaplain advising and consecrating the royal family. The closeness of the relationship is shown by the fact that the royal family would take the lineage name of the purohita. 10.5‘Just now, brahmin, as I was in private retreat this thought came to mind, 10.6“I have achieved human wealth, and reign after conquering this vast territory. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.” 10.7Brahmin, I wish to perform a great sacrifice. 10.8Please instruct me. It will be for my lasting welfare and happiness.’

11.1When he had spoken, the brahmin high priest said to him: 11.2‘Sir, the king’s realm is harried and oppressed. Raiding of villages, towns, and cities has been seen, and infesting of highways. Then, as today, government policy was driven by the perception of rising crime rate. This whole passage is one of the Buddha’s most important statements on public policy. It is expressed through storytelling, giving a good example of how myths were invoked—and subverted—as rationales for current policy. 11.3But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty. “Taxes” is bali. He would have had to press his people for the extra funds to hold the sacrifice.

11.4Now the king might think, 11.5“I’ll eradicate this plague of savages by execution or imprisonment or confiscation or condemnation or banishment!” But that’s not the right way to eradicate this plague of savages. “Plague of savages” (dassukhīla) is the only occurrence of Sanskrit dasyu in early Pali. The dasyu were inveterate foes of the Aryans in the Vedic period. Bereft of civilizing rites, scriptures, and observances, they were no children of Manu (Rig Veda 10.22.8). Their wiles (māyā) made them a potent threat (Rig Veda 4.16.9, 8.14.14, 10.73.5). Indra was invoked to ensure their destruction (Rig Veda passim; Atharva Veda 2.14.5, 4.32.3, 20.21.4, 20.37.5, 20.42.2). Legend has it that Agni and Soma first supported the dasyu before being won over by Indra (Śatapatha Brāhmaṇa 1.6.3.13; see also 6.4.2.4). By the time of the Buddha the dasyu have vanished except as a legendary foe of the past. Where the Brahmanical texts advocate the pitiless destruction of the dasyu, the brahmin high priest in the Buddhist text advocates an inclusive policy of social welfare. 11.6Those who remain after the killing will return to harass the king’s realm. The priest knows that the king will respond better to a pragmatic argument than a moral one.

11.7Rather, here is a plan, relying on which the plague of savages will be properly uprooted. Effective social policy requires a forward-thinking plan, not just reacting to grievances. 11.8So let the king provide seed and fodder for those in the realm who work in growing crops and raising cattle. The king should spend his own resources to support his citizens in the various occupations. 11.9Let the king provide funding for those who work in trade. 11.10Let the king guarantee food and wages for those in government service. 11.11Then the people, occupied with their own work, will not harass the realm. Here the priest identifies a fundamental cause of social unrest and disorder. 11.12The king’s revenues will be great. The king spends out of pocket, but the economy flourishes, so tax revenues increase even though he has not raised taxes. This is the essence of Keynesian economic theory. 11.13When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’ Khema means a place of safety and sanctuary, where both humans and animals have no fear.

11.14The king agreed with the high priest’s advice and followed his recommendation. A good leader listens to advice. 11.15[…]11.16[…]11.17[…]11.18[…]

11.19Then the king summoned the brahmin high priest and said to him: 11.20‘I have eradicated the plague of savages. And relying on your plan my revenue is now great. 11.21Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. 11.22Brahmin, I wish to perform a great sacrifice. 11.23Please instruct me. It will be for my lasting welfare and happiness.’

12.04.1. The Four Accessories

12.1‘In that case, let the king announce this throughout the realm to the aristocrat vassals of both town and country; the ministers and councillors of both town and country; the well-to-do brahmins of both town and country; and the well-off householders of both town and country. Here the phrase “of both town and country” qualifies each group. At AN 4.70:1.3, however, “brahmins and householders” and “people of town and country” are separate groups of people. Elsewhere the context does not always decide between these two possibilities. Generally the idiom aims at inclusivity, as opposed to here where the king is consulting the rich and powerful, so I treat them as two separate groups, thus including the common folk. 12.2“I wish to perform a great sacrifice. Please grant your approval, good fellows; it will be for my lasting welfare and happiness.”

12.3The king agreed with the high priest’s advice and followed his recommendation. 12.4And all of the people who were thus informed responded by saying: 12.5‘May the king perform a sacrifice! It is time for a sacrifice, great king.’ 12.6[…]12.7[…]12.8[…]12.9And so these four consenting factions became accessories to the sacrifice. “Consenting factions” is anumatipakkhā. The king governs with the consent of his people, although only the landowning classes are considered.

13.04.2. The Eight Accessories

13.1King Mahāvijita possessed eight factors. Royal authority is not based just on birth, conquest, ritual, or power, but on quality of character.

13.2He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.

13.3He was attractive, good-looking, lovely, of surpassing beauty. He had divine looks and lustre, remarkable to behold.

13.4He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.

13.5He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation. Read sahati (“prevails”) over the several variants.

13.6He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, supplicants, and beggars.

13.7He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying: Showing the importance of comprehension over blind adherence to tradition. 13.8‘This is what that statement means; that is what this statement means.’

13.9He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. Meditators focus on the present, but that does not mean they cannot think about the past or future; it just means they are not trapped in useless thoughts.

13.10These are the eight factors that King Mahāvijita possessed. 13.11And so these eight factors also became accessories to the sacrifice.

14.04.3. Four More Accessories

14.1And the brahmin high priest had four factors. These are four of the five qualities that Soṇadaṇḍa identifies as the qualities of a brahmin at DN 4:13.2. Missing is appearance, which is the first factor that Soṇadaṇḍa admits is unnecessary.

14.2He was well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation.

14.3He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.

14.4He was ethical, mature in ethical conduct.

14.5He was astute and clever, being the first or second to hold the sacrificial ladle.

14.6These are the four factors that the brahmin high priest possessed. 14.7And so these four factors also became accessories to the sacrifice.

15.04.4. The Three Modes

15.1Next, before the sacrifice, the brahmin high priest taught the three modes to the king. 15.2‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: 15.3“I shall lose a great fortune,” or Compare the three factors of a donor’s mind-state at AN 6.37:2.4. 15.4[…]15.5“I am losing a great fortune,” or 15.6[…]15.7“I have lost a great fortune.” But the king should not harbor such regrets.’

15.8These are the three modes that the brahmin high priest taught to the king before the sacrifice.

16.04.5. The Ten Respects

16.1Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects: What a recipient does with a gift is beyond the donor’s control.

16.2‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. 16.3As to those who kill living creatures, the outcome of that is theirs alone. 16.4But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart. PTS edition acknowledges sajjata only as a variant reading, but it is in the commentary, so should be accepted in the text. It is from √sajj (relinquish).

16.5There will come to the sacrifice those who steal … 16.6commit sexual misconduct … 16.7lie … 16.8use backbiting … 16.9use harsh speech … 16.10talk nonsense … 16.11are covetous … 16.12have ill will … 16.13have wrong view and those who have right view. 16.14As to those who have wrong view, the outcome of that is theirs alone. 16.15But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’

16.16These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.

17.04.6. The Sixteen Respects

17.1Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:

17.2‘Now, while the king is performing the great sacrifice, someone might say, 17.3“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. Another lesson in leadership: the importance of communication. 17.4That’s the kind of great sacrifice that this king performs.” 17.5Those who speak against the king in this way have no legitimacy. 17.6For the king did indeed announce it to the aristocrat vassals of town and country. 17.7Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

17.8While the king is performing the great sacrifice, someone might say, 17.9“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals; the ministers and councillors; the well-to-do brahmins; and the well-off householders. That’s the kind of great sacrifice that this king performs.” 17.10Those who speak against the king in this way have no legitimacy. 17.11For the king did indeed announce it to all these people. Due to abbreviation, the text only mentions householders here, but clearly all are intended. 17.12Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

17.13While the king is performing the great sacrifice, someone might say 17.14that he does not possess the eight factors. 17.15[…]17.16[…]17.17[…]17.18[…]17.19[…]17.20[…]17.21[…]17.22[…]17.23[…]17.24[…]17.25[…]17.26[…]17.27Those who speak against the king in this way have no legitimacy. 17.28For the king does indeed possess the eight factors. 17.29Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.

17.30While the king is performing the great sacrifice, someone might say 17.31that the high priest does not possess the four factors. 17.32[…]17.33[…]17.34[…]17.35[…]17.36[…]17.37[…]17.38[…]17.39[…]17.40[…]17.41[…]17.42Those who speak against the king in this way have no legitimacy. 17.43For the high priest does indeed possess the four factors. 17.44Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’

17.45These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.

18.1And brahmin, in that sacrifice no cattle were killed, no goats or sheep were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. 18.2No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. 18.3Those who wished to work did so, while those who did not wish to did not. A leader gets results through inspiration, not fear. 18.4They did the work they wanted to, and did not do what they didn’t want to. 18.5The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. These were regarded as valuable yet harmless products.

19.1Then the aristocrat vassals, ministers and councillors, well-to-do brahmins, and well-off householders came to the king bringing abundant wealth and said, 19.2‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’ The king’s generosity and sincerity brings out the best in the others.

19.3‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ 19.4[…]

19.5When the king turned them down, they withdrew to one side to think up a plan, 19.6‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. 19.7King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’

20.1Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial enclosure. 20.2The ministers and councillors of town and country set up gifts to the south of the sacrificial enclosure. 20.3The well-to-do brahmins of town and country set up gifts to the west of the sacrificial enclosure. 20.4The well-off householders of town and country set up gifts to the north of the sacrificial enclosure.

20.5And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. 20.6No bondservants, servants, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. 20.7Those who wished to work did so, while those who did not wish to did not. 20.8They did the work they wanted to, and did not do what they didn’t want to. 20.9The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.

20.10And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest, 20.11and three modes. 20.12Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”

21.1When he said this, those brahmins made an uproar, Here ends the Buddha’s legendary account of the past. 21.2“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!”

21.3But the brahmin Kūṭadanta sat in silence. The other brahmins are satisfied, but Kūṭadanta senses there is more to it. 21.4So those brahmins said to him, 21.5“How can you not applaud the ascetic Gotama’s fine words?”

21.6“It’s not that I don’t applaud what he said. 21.7If anyone didn’t applaud such fine words, their head would explode!

21.8But, gentlemen, it occurs to me that 21.9the ascetic Gotama does not say: 21.10‘So I have heard’ or ‘It ought to be like this.’ “So I have heard” (evaṁ me sutaṁ) is the standard opening for Buddhist suttas. This tag was used to indicate that the speaker was not present at the events, but “heard” about them. This is in contrast with the phrase “I heard and learned this in the presence” (sammukhā sutaṁ, sammukhā paṭiggahitaṁ), which is used when reporting a teaching heard directly from the Buddha, eg. SN 55.52:5.1, SN 22.90:9.1, MN 47:10.7, etc. 21.11Rather, he just says: 21.12‘So it was then, this is how it was then.’

21.13It occurs to me that 21.14the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.

21.15Does the worthy Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?”

21.16“I do recall that, brahmin. For I myself was the brahmin high priest at that time who facilitated the sacrifice.” This qualifies the story of Mahāvijita as an early canonical Jātaka. There are a small number of such stories in the early suttas, only some of which overlap with the later Jātaka collections, the story of Mahāvijita not being among them.

22.05. A Regular Gift as an Propitious Sacrifice.

22.1“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?” Kūṭadanta is hoping for a better return on his investment. Throughout the suttas, we find a strain of what might be called “spiritual economics”.

22.2“There is, brahmin.”

22.3“But what is it?”

22.4“The regular gifts as propitious sacrifice given specially to ethical renunciates; The anukula (“propitious”) sacrifice is mentioned several times (eg. DN 5:22.4, AN 4.40:2.2). The Pali commentaries interpret it as “in line with (anu-) family (kula)”. But nothing in the contexts connects it with family customs, nor is such a term known in Sanskrit. It seems rather to be a misunderstanding of Sanskrit anukūla, literally “along the riverbank”, and in applied use, “in conformity with”, “favorable to”, as in the favor of the gods. This is the standard reading in Buddhist Sanskrit. Such a sacrifice is characterized, not by family custom, but by harmlessness. Thus anukula means “propitious, favored (by the gods and the Dhamma)”. 22.5this sacrifice, brahmin, has fewer obligations and undertakings, yet is more fruitful and beneficial.”

23.1“What is the cause, Mister Gotama, what is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”

23.2“Because neither perfected ones nor those who are on the path to perfection will attend such a sacrifice. 23.3Why is that? 23.4Because beatings and throttlings are seen there. This contradicts the description given above.

23.5But the regular gifts as propitious sacrifice given specially to ethical renunciates; 23.6perfected ones and those who are on the path to perfection will attend such a sacrifice. 23.7Why is that? 23.8Because no beatings and throttlings are seen there.

23.9This is the cause, brahmin, this is the reason why those regular gifts as propitious sacrifice have fewer obligations and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”

24.1“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as propitious sacrifice, is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”

24.2“There is, brahmin.”

24.3“But what is it?”

24.4“When someone gives a dwelling specially for the Saṅgha of the four quarters.” This means that the dwelling could be used by any Saṅgha member, as opposed to being given to a particular monastic or group. The gift of a dwelling is regarded as the best kind of offering to the Saṅgha.

25.1“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”

25.2[…]

25.3[…]

25.4“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.” 25.5[…]

26.1“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”

26.2[…]

26.3[…]

26.4“When someone with a confident heart undertakes the training rules 26.5to refrain from killing living creatures, stealing, sexual misconduct, lying, and beer, wine, and liquor intoxicants.” Thus far the Buddha has described the regular practice of a Buddhist lay person. 26.6[…]

27.1“But is there any other sacrifice that has fewer obligations and undertakings, yet is more fruitful and beneficial?”

27.2“There is, brahmin.

27.3[…]

27.4“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 27.4.1.2He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 27.4.1.3He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It is good when first heard, when practicing, and when one has realized the fruits.

27.4.2.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 27.4.2.2They gain faith in the Realized One 27.4.2.3and reflect: 27.4.2.4‘Life at home is cramped and dirty, life gone forth is wide open. 27.4.2.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 27.4.2.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

27.4.2.7After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

27.4.3.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”.

27.4.4.0.15.1. Ethics

27.4.4.0.25.1.1. The Shorter Section on Ethics

27.4.4.1And how, brahmin, is a mendicant accomplished in ethics? 27.4.4.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 27.4.4.3This pertains to their ethics.

27.4.4.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 27.4.4.5This pertains to their ethics.

27.4.4.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 27.4.4.7This pertains to their ethics.

27.4.5.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 27.4.5.2This pertains to their ethics.

27.4.5.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 27.4.5.4This pertains to their ethics.

27.4.5.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 27.4.5.6This pertains to their ethics.

27.4.5.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 27.4.5.8This pertains to their ethics.

27.4.6.1They refrain from injuring plants and seeds. 27.4.6.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 27.4.6.3They refrain from seeing shows of dancing, singing, and music . 27.4.6.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 27.4.6.5They refrain from high and luxurious beds. To avoid sleeping too much. 27.4.6.6They refrain from receiving gold and currency, 27.4.6.7raw grains, 27.4.6.8raw meat, 27.4.6.9women and girls, 27.4.6.10male and female bondservants, 27.4.6.11goats and sheep, 27.4.6.12chickens and pigs, 27.4.6.13elephants, cows, horses, and mares, 27.4.6.14and fields and land. 27.4.6.15They refrain from running errands and messages; 27.4.6.16buying and selling; 27.4.6.17falsifying weights, metals, or measures; 27.4.6.18bribery, fraud, cheating, and duplicity; 27.4.6.19mutilation, murder, abduction, banditry, plunder, and violence. 27.4.6.20This pertains to their ethics.

27.4.6.21The shorter section on ethics is finished.

27.4.7.05.1.2. The Middle Section on Ethics

27.4.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 27.4.7.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 27.4.7.3This pertains to their ethics.

27.4.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 27.4.8.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 27.4.8.3They refrain from storing up such goods. 27.4.8.4This pertains to their ethics.

27.4.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 27.4.9.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 27.4.9.3They refrain from such shows. 27.4.9.4This pertains to their ethics.

27.4.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 27.4.10.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 27.4.10.3They refrain from such gambling. 27.4.10.4This pertains to their ethics.

27.4.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 27.4.11.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 27.4.11.3They refrain from such bedding. 27.4.11.4This pertains to their ethics.

27.4.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 27.4.12.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 27.4.12.3They refrain from such attirement and adornment. 27.4.12.4This pertains to their ethics.

27.4.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 27.4.13.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 27.4.13.3They refrain from such low talk. 27.4.13.4This pertains to their ethics.

27.4.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 27.4.14.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 27.4.14.3They refrain from such argumentative talk. 27.4.14.4This pertains to their ethics.

27.4.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 27.4.15.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 27.4.15.3They refrain from such errands. 27.4.15.4This pertains to their ethics.

27.4.16.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 27.4.16.2This pertains to their ethics.

27.4.16.3The middle section on ethics is finished.

27.4.17.05.1.3. The Long Section on Ethics

27.4.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.17.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 27.4.17.3They refrain from such low lore, such wrong livelihood. 27.4.17.4This pertains to their ethics.

27.4.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.18.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 27.4.18.3They refrain from such low lore, such wrong livelihood. 27.4.18.4This pertains to their ethics.

27.4.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.19.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 27.4.19.3They refrain from such low lore, such wrong livelihood. 27.4.19.4This pertains to their ethics.

27.4.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.20.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 27.4.20.3They refrain from such low lore, such wrong livelihood. 27.4.20.4This pertains to their ethics.

27.4.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.21.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 27.4.21.3They refrain from such low lore, such wrong livelihood. 27.4.21.4This pertains to their ethics.

27.4.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.22.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 27.4.22.3They refrain from such low lore, such wrong livelihood. 27.4.22.4This pertains to their ethics.

27.4.23.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.4.23.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 27.4.23.3They refrain from such low lore, such wrong livelihood. 27.4.23.4This pertains to their ethics.

27.4.24.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 27.4.24.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 27.4.24.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 27.4.24.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 27.5That’s how a mendicant is accomplished in ethics.

27.5.1.6The longer section on ethics is finished.

27.5.2.0.15.2. Immersion

27.5.2.0.25.2.1. Sense Restraint

27.5.2.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 27.5.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 27.5.2.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 27.5.2.4When they hear a sound with their ears … 27.5.2.5When they smell an odor with their nose … 27.5.2.6When they taste a flavor with their tongue … 27.5.2.7When they feel a touch with their body … 27.5.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 27.5.2.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 27.5.2.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 27.5.2.11That’s how a mendicant guards the sense doors.

27.5.3.05.2.2. Mindfulness and Situational Awareness

27.5.3.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 27.5.3.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 27.5.3.3That’s how a mendicant has mindfulness and situational awareness.

27.5.4.05.2.3. Contentment

27.5.4.1And how is a mendicant content? 27.5.4.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 27.5.4.3They’re like a bird: wherever it flies, wings are its only burden. 27.5.4.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 27.5.4.5That’s how a mendicant is content.

27.5.5.05.2.4. Giving Up the Hindrances

27.5.5.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 27.5.5.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 27.5.5.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”.

27.5.6.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 27.5.6.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 27.5.6.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 27.5.6.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 27.5.6.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha.

27.5.7.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 27.5.7.2and his efforts proved successful. 27.5.7.3He would pay off the original loan and have enough left over to support his partner. 27.5.7.4Thinking about this, 27.5.7.5[…]27.5.7.6[…]27.5.7.7[…]27.5.7.8he’d be filled with joy and happiness.

27.5.8.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 27.5.8.2But after some time they’d recover from that illness, and regain their appetite and their strength. 27.5.8.3Thinking about this, 27.5.8.4[…]27.5.8.5[…]27.5.8.6[…]27.5.8.7[…]27.5.8.8they’d be filled with joy and happiness.

27.5.9.1Suppose a person was imprisoned in a jail. 27.5.9.2But after some time they were released from jail, safe and sound, with no loss of wealth. 27.5.9.3Thinking about this, 27.5.9.4[…]27.5.9.5[…]27.5.9.6they’d be filled with joy and happiness.

27.5.10.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 27.5.10.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 27.5.10.3Thinking about this, 27.5.10.4[…]27.5.10.5[…]27.5.10.6they’d be filled with joy and happiness.

27.5.11.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 27.5.11.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 27.5.11.3Thinking about this, 27.5.11.4[…]27.5.11.5[…]27.5.11.6they’d be filled with joy and happiness.

27.5.12.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”.

27.5.12.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 27.5.12.3[…]

27.5.12.4Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation.

27.5.13.05.2.5. First Absorption

27.6Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. | The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. | The “unskillful qualities” are the five hindrances. | The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. | “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. 27.6.1.2They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti).

27.6.2.1It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. | Here as elsewhere, water is used as a metaphor for the mind in absorption. Compare Bṛhadāraṇyaka Upaniṣad 4.3.32: “He becomes like water, one, the seer without duality; this is the world of Brahmā.” 27.6.2.2In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. 27.7This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.7.1.05.2.6. Second Absorption

27.8Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without applying the mind and keeping it connected. Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. 27.8.1.2They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

27.8.2.1It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. The simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. 27.8.2.2But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss.

27.8.2.3In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 27.8.2.4This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.8.3.05.2.7. Third Absorption

27.9Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. 27.9.1.2They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

27.9.2.1It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. The meditator is utterly immersed in stillness and bliss. 27.9.2.2In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 27.9.2.3This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.9.3.05.2.8. Fourth Absorption

27.10Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. 27.10.1.2They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness.

27.10.2.1It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. 27.10.2.2In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. 27.11This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.11.1.0.15.3. The Eight Knowledges

27.11.1.0.25.3.1. Knowledge and Vision

27.12When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). 27.12.1.2They understand: 27.12.1.3‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. 27.12.1.4And this consciousness of mine is attached to it, tied to it.’ This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator.

27.12.2.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 27.12.2.2And it was strung with a thread of blue, yellow, red, white, or golden brown. Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. 27.12.2.3And a person with clear eyes were to take it in their hand and check it: 27.12.2.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 27.12.2.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

27.12.2.6In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. | The Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. 27.12.2.7[…]27.12.2.8[…]27.12.2.9[…]27.13This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.1.05.3.2. Mind-Made Body

27.13.1.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. 27.13.1.2From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind.

27.13.2.1Suppose a person was to draw a reed out from its sheath. 27.13.2.2They’d think: 27.13.2.3‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ 27.13.2.4Or suppose a person was to draw a sword out from its scabbard. 27.13.2.5They’d think: 27.13.2.6‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ 27.13.2.7Or suppose a person was to draw a snake out from its slough. 27.13.2.8They’d think: 27.13.2.9‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’

27.13.2.10In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. 27.13.2.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 27.13.2.12This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.3.05.3.3. Psychic Powers

27.13.3.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. 27.13.3.2They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. Only a few of these are attested as events in the early texts. The most common is the ability to “materialize and dematerialize”, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). The Pali is āvibhāvaṁ tirobhāvaṁ, literally “manifest state, hidden state”. Also found in Chāndogya Upaniṣad 7.26.1.

27.13.4.1Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. These similes hark back to the descriptions of the purified mind as pliable and workable. 27.13.4.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 27.13.4.3Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. This simile is extended in detail at AN 3.101.

27.13.4.4In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. 27.13.4.5[…]27.13.4.6This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.5.05.3.4. Clairaudience

27.13.5.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. “Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. 27.13.5.2With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. The Buddha occasionally used this ability for teaching, as at MN 75:6.1.

27.13.6.1Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ.

27.13.6.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. 27.13.6.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 27.13.6.4This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.7.05.3.5. encompassing the minds of Others

27.13.7.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others. Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. 27.13.7.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 27.13.7.3They understand mind with greed as ‘mind with greed’, 27.13.7.4and mind without greed as ‘mind without greed’. 27.13.7.5They understand mind with hate … 27.13.7.6mind without hate … 27.13.7.7mind with delusion … 27.13.7.8mind without delusion … 27.13.7.9constricted mind … 27.13.7.10scattered mind … 27.13.7.11expansive mind … 27.13.7.12unexpansive mind … 27.13.7.13mind that is not supreme … 27.13.7.14mind that is supreme … 27.13.7.15immersed mind … 27.13.7.16unimmersed mind … 27.13.7.17freed mind … 27.13.7.18They understand unfreed mind as ‘unfreed mind’.

27.13.8.1Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. 27.13.8.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others. 27.13.8.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 27.13.8.4This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.9.05.3.6. Recollection of Past Lives

27.13.9.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. 27.13.9.2They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness.

27.13.10.1Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ The word for “past life” is pubbenivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey.

27.13.10.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. 27.13.10.3[…]27.13.10.4This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.11.05.3.7. Clairvoyance

27.13.11.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 27.13.11.2With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. | “Clairvoyance” renders dibbacakkhu (“celestial eye”), for which see Chāndogya Upaniṣad 8.12.5, “the mind is (the self’s) celestial eye” (mano’sya daivaṁ cakṣuḥ).

27.13.12.1Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ This simile is also found at DN 10:2.33.1. The Majjhima employs a slightly different simile (MN 39:20.3, MN 77:35.2, MN 130:2.1). | Pāsāda is often translated as “palace” or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below.

27.13.12.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 27.13.12.3[…]27.13.12.4This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial.

27.13.13.05.3.8. Ending of Defilements

27.13.13.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. 27.13.13.2They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. 27.13.13.3They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. 27.13.13.4Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Bhavāsava is the defilement that craves to continue life in a new birth. 27.13.13.5When they’re freed, they know they’re freed. This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. 27.14They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4.

27.14.1.1Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively.

27.14.1.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 27.15This sacrifice has fewer obligations and undertakings than the former, yet is more fruitful and beneficial. 27.16And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.” The entire path may be described as a “sacrifice”.

28.06. Kūṭadanta Declares Himself a Lay Follower

28.1When he had spoken, Kūṭadanta said to the Buddha, 28.2“Excellent, worthy Gotama! Excellent! 28.3As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. 28.4I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 28.5From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.

28.6And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!” Releasing animals remains a Buddhist practice today.

29.07. The Realization of the Fruit of Stream-Entry

29.1Then the Buddha taught Kūṭadanta step by step, with 29.2a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 29.3And when he knew that Kūṭadanta’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: 29.4suffering, its origin, its cessation, and the path. 29.5Just as a clean cloth rid of stains would properly absorb dye, 29.6in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta: 29.7“Everything that has a beginning has an end.”

30.1Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, 30.2“Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” 30.3The Buddha consented with silence.

30.4Then, knowing that the Buddha had consented, Kūṭadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 30.5And when the night had passed Kūṭadanta had delicious fresh and cooked foods prepared in his own sacrificial enclosure. Then he had the Buddha informed of the time, saying, 30.6“It’s time, worthy Gotama, the meal is ready.”

30.7Then the Buddha robed up in the morning and, taking his bowl and robe, went to the sacrificial enclosure of Kūṭadanta together with the mendicant Saṅgha, where he sat on the seat spread out.

30.8Then Kūṭadanta served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 30.9When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side. 30.10Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

30.11[…]