KŪṬADANTA SUTTA, translated by T. W. Rhys Davids WHOEVER put this Sutta together must have been deeply imbued with the spirit of. Kutadanta’s Question. Brahman Kutadanta is prepaing to perform an abundant sacrifice. A lot of bulls, cows, goats and rams are brought to the. Now 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 .

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He is well-spoken, of pleasing address, polite, of pure and clear enunciation, speaking to the point. He lives at Campa, a populous place, full of grass, timber, water and corn, which has been given to iutadanta by King Seniya Bimbisara of Magadha as a royal gift, and with royal powers. It would be well for me to go to the Samana Gotama, and ask him about it.

Let those whose qualities are evil remain with that; kutaadanta king should direct his thoughts and mercy to those who are endowed with good qualities. And so these eight factors also became accessories to the sacrifice.

Kutadanta Sutta (DN 5) – Paliesque

All its marvellous details, each one settled, be it noted, on the advice of a Brahman, are described with a deliberate extravagance none the less delicious because of the evident earnestness of the moral to be inferred. Thus the chaplain instructed the King with sixteen reasons. He has abandoned sensuality and dispelled vanity.

That will be for my lasting welfare and happiness. Thus a monk is perfected in morality. Ashoka put policies like this in place during the third century BCE. And when he had thus spoken, those Brahmans lifted up their voices in tumult, and said: And the doorkeeper told him. Once the Lord was traveling through Magadha with a large company of some five hundred monks, and he arrived at a Brahmin village called Khanumata.


Buddhist Sutra – Kutadanta Sutta

The ten conditions refers to ten precepts, starting with the familiar five precepts of pansil, viz. On this question, as on the question of caste or social privileges, the early Buddhists took up, and pushed to its logical conclusions, a rational view held also by others.

And the doorkeeper told him. In fact he gave up much gold and wealth to go forth, both hidden away and openly displayed. For living beings do not stir up their suttz to right-doing kutxdanta reason of that book.

This being so, it is not right that the Reverend Sonandanda should visit the ascetic Gotama, but rather the ascetic Gotama should visit him. Proceed to the legacy version of SuttaCentral. This sutta of the Buddha is organized around the declaration of two principles where the Buddha was far ahead of his time: But they will attend the sacrifice at which regular family gifts are given to virtuous ascetics, because there are no beatings or throttlings.

If the king began to think about demanding tribute for sacrifice in a country that is anxious and oppressive, then he did what is not to be done. Were the king, so long as that is so, to levy a fresh tax, verily his majesty would be acting wrongly.

No regrets are felt at any stage of the sacrifice. But the regular gifts as ongoing family sacrifice given specially to ethical renunciates; perfected ones and those who have entered the path to perfection will attend such a sacrifice. And they each—Kshatriyas and Ministers and Brahmans and householders—made alike reply: Therefore, I decided to look up the Pali ssutta of this text.


He has ended sensual desire, and is rid of caprice. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories. Therefore it is not proper that he should come to us, but rather we should go to him.

Suta the Buddha describes the stages of meditative maturation, right up to the achievement of Wisdom — the destruction of rebirth. Do you keep yours, and take away more with you!

5. Kutadanta Sutta

Many thousands of deities have gone for refuge for life to him. Buddhaghosa in our passage has: Both these passages from the epics are from later portions of them.

Because beatings and throttlings are seen there. You are ethical, mature in ethical conduct. Having reformed his kingdom, Mahavijita reiterated his desire to perform a great sacrifice, so his chaplain, who is unnamed, gives him instructions to perform the sacrifice that are clearly allegorical.

I grant them life, let them be suttx with green grass and given cool water to drink, and let cool breezes play upon them.

Because there they see beatings and throttlings, so they do not attend. Suppose now Kutadabta were to make a great sacrifice which would be to my benefit and happiness for a long time?

How could they have done so if the Indians of that time had been, as is so often asserted of them by European writers, more deeply addicted to all manner of ritual than any other nation under heaven, more superstitious, more averse to change in religious ceremonial?