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The Long Discourses: Sutta 5 - Kutadanta Sutta: Kutadanta & The Bloodless Sacrifice

Dr. Garbis Bartanian, LMFT
248 subscribers
In these series of Sutta recitations in English, this time, presenting
the vastly rich Long Discourses/Sayings (DN - Digha Nikāya) of the
Buddha, I used several sources in my attempt to present a more complete
version of each of the suttas. Therefore, I worked to include sections
of suttas that were omitted from several of the available editions of
the DN, due to their repetitive and “drill-like” formulation that
although may seem tiresome at times, nevertheless they do present as a
crucial method of teaching, which the Buddha applied in his
dissemination of the Dhamma. By including this key element back into the
body of many of the pertinent suttas has been my goal, as I tried my
best to adhere to the earliest versions of the Digha Nikāya. This almost
algorithmic style of repeating statements found in many of these and
other suttas within the Pāli Nikāyas, help the meditator to penetrate
into the deeper layers of understanding of the world, as one becomes
able to ‘see things as they truly come to be’ (yathā bhutaṃ pajānāti),
which is a necessary step in the experiencing of Nibbāna, as explained
by Lord Buddha. This in itself has been a crucial part of the decision
to make these suttas available to both the novice and the advanced
student of Buddhist meditative practice, as these help remove the mental
contaminants and defilements from the mind, according to the earliest
known Teachings available of the Buddha.

Please Note: It is my
wish that after the countless hours of preparing and making these
recordings freely available, you the listener will become encouraged to
obtain the actual hardcopy editions of this and the other Nikāyas, as
made available by the following authors, from their respective
publishers. It is to my teachers and these translators of the Buddha’s
Words, whose works I have consulted throughout this massive project that
I am utterly indebted, given their enormous efforts in making the Words
of The Elders available in the first place.

These are:
Rhys Davids, T.W. & C.A.F. (1899; 1903; 1966), Dialogues of The Buddha. London: Pāli Text Society
Bodhi, B. (1978). The Discourse on the All-Embracing Net of Views: The
Brahmajāla Sutta and its Commentaries, Kandy: Buddhist Publication
Society
Bodhi, B. (1984). The Great Discourse On Causation: The
Mahānidāna Sutta and Its Commentaries. Kandy: Buddhist Publication
Society
Bodhi, B. (1989). The Fruits of Recluseship: The Sāmaññaphala Sutta and its Commentaries, Kandy: Buddhist Publication Society
Ñāṇananda, K. B. (2010). Nibbāna: the mind stilled. Kandy, Sri Lanka: Theravada Tipitaka Press
Walshe, M. (1995). The long discourses of the Buddha: A translation of the Digha Nikāya. Somerville, MA: Wisdom Publications.

About this project:

Over the past 30+ years, in my quest for understanding the Dhamma, i.e.
the Teachings of Lord Buddha, I have dedicated countless hours studying
the suttas found in the Pāli Canon of the Theravada Tradition (Words of
the Elders) as I sat at the feet of many a great teacher, trying to
learn and grasp the meaning behind the words.
In these difficult
times, however, where time itself has become truly constricted in its
abundance, the curious and struggling minds of individuals do not
necessarily have the same luxuries of sitting down and reading the
Nikāyas, let alone exploring their meaning, something that was enjoyed
only a generation or two earlier.
Instead, one becomes hesitant to
even pick up one of the Nikāyas given their massive volume, therefore,
the danger of their inaccessibility (by shying away from reading the
Pāli Nikāyas) looms in the horizon; this, while considering that many
newcomers to the Dhamma are often petrified to tackle the wonderful
exploration that would otherwise be awaiting them in those voluminous
pages.
Thus, as one of my own students expressed of her
apprehension despite her love for the Dhamma, to pick up one these
precious texts, I saw it necessary for posterity to go ahead and
transfer these words onto audio. I realize the amount of work, time and
energy this would take, but the necessity for making the Dhamma
available in an age of scarcity of time where most of our time is spent
driving, sitting long hours in commute, etc., becomes all the more
relevant, if not imperative.
Being a Dhamma Teacher means nothing if
there is no Dhamma available, which means that is available whether
through being read, studied, and in this case, heard and listened to.
To this end, I am dedicating my time and energy to do my small part and
record the precious words of Lord Buddha onto these audio files for
posterity, hoping that listeners would become able to taste them and
realize their fruits (through daily practice), by listening to and
understanding the wonderful gems within the words of Lord Buddha that
have survived the test of time during the last 2600 years.

Mettacittena,
“Candana” (Garbis J. Bartanian, Doctor of Buddhist Ministry (DBMin), LMFT).
Category
Education
http://buddhasutra.com/files/kutadanta_sutta.htm

Kutadanta Sutta
A Bloodless Sacrifice
For free distribution only, as a gift of Dhamma

Thus Have I Heard:

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. And there he stayed at the Ambalatthika park. [1] Now at
that time the Brahmin Kutadanta was living at Khanumata, a populous
place, full of grass, timber, water and corn, which had been given to
him by King Seniya Bimbisara of Magadha as a royal gift and with royal
powers.

And Kutadanta planned a great sacrifice : seven hundred
bulls, seven hundred bullocks, seven hundred heifers, seven hundred
he-goats and seven hundred rams were all tied up to the sacrificial
posts. [2]

And the Brahmins and householders of Khanumata heard
say: “The ascetic Gotama…is staying at Ambalatthika.” And concerning
that Blessed Lord Gotama a good report has been spread about: “This
Blessed Lord is an Arahant, a fully-enlightened Buddha, perfected in
knowledge and conduct, a Well-Farer, Knower of the worlds, unequalled
Trainer of men to be tamed, Teacher of Gods and humans, a Buddha, a
Blessed Lord.” He proclaims this world with its Gods, Maras and
Brahmas, the world of ascetics and Brahmins with its princes and people,
having come to know it by his own knowledge. He teaches a Dhamma that
is lovely in its beginning, lovely in its middle and lovely in its
ending, in the spirit and in the letter, and he displays the
fully-perfected, thoroughly purified holy life. And indeed it is good
to such Arahants.” And at that the Brahmins and householders, leaving
Khanumata in great numbers, went to Ambalatthika.

Just then,
Kutadanta had gone up to his verandah for his midday rest. Seeing all
the Brahmins and householders making for Ambalatthika, he asked his
steward the reason. The steward replied: “Sir, it is the ascetic
Gotama, concerning whom a good report has been spread about: “This
Blessed Lord is an Arahant…a Buddha, a Blessed Lord.” That is why they
are going to see him.

Then Kutadanta thought: “I have heard that
the ascetic Gotama understands how to conduct successfully the triple
sacrifice with its sixteen requisites. Now I do not understand all
this, but I want to make a big sacrifice. Suppose, I were to go to the
ascetic Gotama and ask him about the matter.” So he sent his steward to
the Brahmins and householders of Khanumata to ask them to wait for him.

And at that time several hundred Brahmins were staying at Khanumata
intending to take part in Kutadanta’s sacrifice. Hearing of his
intention to visit the ascetic Gotama, they went and asked him if this
were true. “So it is, gentlemen, I am going to visit the ascetic
Gotama.”

“Sir, do not visit the ascetic Gotama …” (exactly the
same arguments as at Digha Nikáya 4 verse 5) … it is not fitting that
you should do so! If the Reverend Sonadanda goes to visit the ascetic
Gotama, his reputation will decrease, and that of the ascetic Gotama
will increase. This being so, it is not right that the Reverend
Sonandanda should visit the ascetic Gotama, but rather the ascetic
Gotama should visit him.”

“The Reverend Sonadanda is well-born on
both the mother’s and the father’s side, of pure descent to the seventh
generation, unbroken, of irreproachable birth, and therefore he should
not call on the ascetic Gotama, but rather the ascetic Gotama should
call on him. The Reverend Sonadanda is possessed of great wealth and
resources…The Reverend Sonadanda is a scholar, versed in the mantras,
accomplished in the Three Vedas, a skilled expounder of the rules and
rituals, the lore of sounds and meanings and, fifthly, oral tradition -
an expounder, fully versed in natural philosophy and the marks of a
Great Man. The Reverend Sonadanda is handsome, good-looking, pleasing,
of the most beautiful complexion, in form and countenance like Brahma,
of no mean appearance. He is virtuous, of increasing virtue, endowed
with increasing virtue. He is well-spoken, of pleasing address, polite,
of pure and clear enunciation, speaking to the point. He is the
teacher’s teacher of many, teaching the mantras to three hundred youths,
and many young men come from different districts and regions seeking to
learn the mantras in his presence, desirous to learn them from him. He
is aged, grown old, venerable, advanced in years, long past his youth,
whereas the ascetic Gotama is youthful and newly gone forth as a
wanderer. The Reverend Sonadanda is esteemed, made much of, honored,
revered, worshipped by King Seniya Bimbisara and by the Brahmin
Pokkharasati. He lives at Campa, a populous place, full of grass,
timber, water and corn, which has been given to him by King Seniya
Bimbisara of Magadha as a royal gift, and with royal powers.

This
being so, it is not proper that the Reverend Kutadanta should visit the
ascetic Gotama, but rather the ascetic Gotama should visit him.”

Then Kutadanta said to the Brahmins : “Now listen, gentlemen, as to
why it is fitting for us to visit the Reverend Gotama, and why it is not
fitting for him to visit us…” (exactly the same as Digha Nikáya 4 verse
6)…The ascetic Gotama is well-born on both sides of pure descent to the
seventh generation, unbroken, of irreproachable birth …(as Digha
Nikáya 4 verse 5). Therefore it is fitting for us to visit him. He
went forth, leaving a great body of kinsmen. In fact he gave up much
gold and wealth to go forth, both hidden away and openly displayed. The
ascetic Gotama, while youthful, a black-haired youth, in the prime of
his young days, in the first stage of life went forth from the household
life into homelessness. Leaving his grieving parents weeping with
tear-stained faces, having cut off his hair and beard and put on yellow
robes, he went forth into homelessness. He is handsome …
virtuous…well-spoken…the teacher’s teacher of many. He has abandoned
sensuality and dispelled vanity. He teaches action and the results of
action, honoring the blameless Brahmin way of life. He is a wanderer of
high birth, of a leading Khattiya family. He is a wanderer from a
wealthy family, of great wealth and possessions. People come to consult
him from foreign kingdoms and foreign lands. Many thousands of Devas
have taken refuge with him.

This good report has been spread
about him : “This Blessed Lord is an Arahant, a fully-enlightened
Buddha, perfected in knowledge and conduct…”He bears the thirty-two
marks of a Great Man. He is welcoming, kindly of speech, courteous,
genial, clear and ready of speech. He is attended by four assemblies,
revered, honored, esteemed and worshipped by them. Many Devas and
humans are devoted to him. Whenever he stays in any town or village,
that place is not troubled by non-human beings. He has a crowd, a
multitude of followers, is a teacher of many, he is consulted by the
chief of the various leaders of sects. It is not the way with the
ascetic Gotama’s reputation, as it is with that of some ascetics and
Brahmins, about whom this or that is reported - the ascetic Gotama’s
fame is based on his achievement of unsurpassed wisdom and conduct.
Indeed King Seniya Bimbisara of Magadha has gone for refuge to him
together with his son, his wife, his followers and his ministers. So
have King Pasenadi of Kosala and the Brahmin Pokkharasati. He is
revered, honored, esteemed and worshipped by them.

The ascetic
Gotama has arrived in Campa and is staying by Gaggara’s lotus-pond. And
whatever ascetics and Brahmins come to our territory are our guests.
And we should revere, honor, esteem and worship guests. Having come to
Gaggara’s lotus-pond, the ascetic Gotama is such a guest, and should be
treated as such. Therefore it is not proper that he should come to us,
but rather we should go to him. However much I might praise the ascetic
Gotama, that praise is insufficient, he is beyond all praise.”

The ascetic Gotama has arrived in Khanumata and is staying at
Ambalatthika. And whatever ascetics or Brahmins come to our territory
are our guests …He is beyond all praise.”

On hearing this, the
Brahmins said: “Sir, since you praise the ascetic Gotama so much, then
even if he were to live a hundred yojanas from here, it would be fitting
for a believing clansman to go with a shoulder-bag to visit him. And,
sir, we shall all go to visit the ascetic Gotama.” And so Kutadanta
went with a large company of Brahmins to Ambalatthika. He approached
the Lord, exchanged courtesies with him, and sat down to one side. Some
of the Brahmins and householders of Khanumata made obeisance to the
Lord, some exchanged courtesies with him, some saluted him with joined
palms, some announced their names and clan, and some sat down to one
side in silence.

Sitting to one side, Kutadanta addressed the
Lord: “Reverend Gotama, I have heard that you understand how to
conduct successfully the triple sacrifice with its sixteen requisites.
Now I do not understand all this, but I want to make a big sacrifice.
It would be well if the ascetic Gotama were to explain this to me.”
“Then listen, Brahmin, pay proper attention, and I will explain. “Yes,
Sir,” said Kutadanta, and the Lord said:

“Brahmin, once upon a
time there was a king called Mahavijita. [3] He was rich, of great
wealth and resources, with an abundance of gold and silver, of
possessions and requisites, of money and money’s worth, with a full
treasury and granary. And when King Mahavijita was musing in private,
the thought came to him : “I have acquired extensive wealth in human
terms, I occupy a wide extent of land which I have conquered. Suppose
now I were to make a great sacrifice which would be to my benefit and
happiness for a long time?” And calling his minister-chaplain, [4] he
told him his thought: “I want to make a big sacrifice. Instruct me,
Reverend Sir, how this may be to my lasting benefit and happiness.”

The chaplain replied: “Your Majesty’s country is beset by thieves, it
is ravaged, villages and towns are being destroyed, the countryside is
infested with brigands. If your Majesty were to tax this region, that
would be the wrong thing to do. Suppose Your Majesty were to think: “I
will get rid of this plague of robbers by executions and imprisonment,
or by confiscation, threats and banishment, the plague would not be
properly ended. Those who survived would later harm Your Majesty’s
realm. However, with this plan you can completely eliminate the plague.
To those in the kingdom who are engaged in cultivating crops and
raising cattle, let Your Majesty distribute grain and fodder; to those
in trade, give capital; to those in government service assign proper
living wages. Then those people, being intent on their occupations,
will not harm the kingdom. Your Majesty’s revenues will be great, the
land will be tranquil and not beset by thieves, and the people, with joy
in their hearts, will play with their children, and will dwell in open
houses.”

And saying: “So be it!” the king accepted the
chaplain’s advice: he gave grain and fodder, capital to those in
trade…proper living wages…and the people with joy in their hearts…dwelt
in open houses.

Then King Mahavijita sent for the chaplain and
said: “I have got rid of the plague of robbers; following your plan my
revenue has grown, the land is tranquil and not beset by thieves, and
the people with joy in their hearts play with their children, and dwell
in open houses. Now I wish to make a great sacrifice. Instruct me as
to how this may be done to my lasting benefit and happiness.” “For
this, Sir, you should send for your Khattiyas from town and country,
your advisers and counselors, the most influential Brahmins and the
wealthy householders of your realm, and say to them: “I wish to make a
great sacrifice. Assist me in this, gentlemen, that it may be to my
lasting benefit and happiness.”

The King agreed, and did so.
“Sir, let the sacrifice begin, now is the time, Your Majesty. These
four assenting groups [5] will be the accessories for the sacrifice.

“King Mahavijita is endowed with eight things. He is well-born on
both sides…(as Digha Nikáya 4 verse 5) of irreproachable birth. He is
handsome…of no mean appearance. He is rich … with a full treasury and
granary. He is powerful, having a four-branched army 6 that is loyal,
dependable, making bright his reputation among his enemies. He is a
faithful giver and host, not shutting his door against ascetics,
Brahmins and wayfarers, beggars and the needy - a fountain of goodness.
He is very learned in what should be learnt. He knows the meaning of
whatever is said, saying : “This is what that means.” He is a scholar,
accomplished, wise, competent to perceive advantage in the past, the
future or the present. 7 King Mahavijita is endowed with these eight
things. These constitute the accessories for the sacrifice.

“The
Brahmin chaplain is endowed with four things. He is well born … He is
a scholar, versed in the mantras … He is virtuous, of increasing
virtue, endowed with increasing virtue. He is learned, accomplished and
wise, and is the first or second to hold the sacrificial ladle. He has
these four qualities. These constitute the accessories to the
sacrifice.”

Then, prior to the sacrifice, the Brahmin chaplain
taught the King the three modes. “It might be that Your Majesty might
have some regrets about the intended sacrifice: “I am going to lose a
lot of wealth,” or during the sacrifice: “I am losing a lot of
wealth,” or after the sacrifice: “I have lost a lot of wealth.” In
such cases, Your Majesty should not entertain such regrets.”

Then, prior to the sacrifice, the chaplain dispelled the King’s qualms
with ten conditions for the recipient: “Sir, there will come to the
sacrifice those who take life and those who abstain from taking life.
To those who take life, so will it be to them; but those who abstain
from taking life will have a successful sacrifice and will rejoice in
it, and their hearts may be calmed within. There will come those who
take what is not given and those who refrain…those who indulge in sexual
misconduct and those who refrain…those who tell lies…indulge in
calumny, harsh and frivolous speech…those who are covetous and those who
are not, those who harbor ill-will and those who do not, those who have
wrong views and those who have right views. To those who have wrong
views it will turn out accordingly, but those who have right views will
have a successful sacrifice and will rejoice in it, and their hearts may
be calmed within.” So the chaplain dispelled the King’s doubts with
ten conditions.

So the chaplain instructed the King who was
making the great sacrifice with sixteen reasons, urged him, inspired him
and gladdened his heart. Someone might say: “King Mahavijita is
making a great sacrifice, but he has not invited his Khattiyas…his
advisers and counselors, the most influential Brahmins and wealthy
householders …” But such words would not be in accordance with the
truth, since the King has invited them. Thus the King may know that he
will have a successful sacrifice and rejoice in it, and his heart will
be calmed within. Or someone might say: “King Mahavijita is making a
great sacrifice, but he is not well-born on both sides…” But such
words would not be in accordance with the truth…Or someone might say:
“His chaplain is not well-born…” But such words would not be in
accordance with the truth. Thus the chaplain instructed the King with
sixteen reasons…

“In this sacrifice, Brahmin, no bulls were
slain, no goats or sheep, no cocks and pigs, nor were various living
beings subjected to slaughter, nor were trees cut down for sacrificial
posts, nor were grasses mown for the sacrificial grass, and those who
are called slaves or servants or workmen did not perform their tasks for
fear of blows or threats, weeping and in tears. But those who wanted
to do something did it, those who did not wish to did not : they did
what they wanted to do, and not what they did not want to do. The
sacrifice was carried out with ghee, oil, butter, curds, honey and
molasses.”

“Then, Brahmin, the Khattiyas…the ministers and
counselors, the influential Brahmins, the wealthy householders of town
and country, having received a sufficient income, came to King
Mahavijita and said: “We have brought sufficient wealth, Your Majesty,
please accept it.” “But gentlemen, I have collected together sufficient
wealth. Whatever is left over, you take away.”

At the King’s
refusal, they went away to one side and consulted together. “It is not
right for us to take this wealth back to our own homes. The King is
making a great sacrifice. Let us follow his example.”

Then the
Khattiyas put their gifts to the east of the sacrificial pit, the
advisers and counselors set out theirs to the south, the Brahmins to the
west and the wealthy householders to the north. And in this sacrifice
no bulls were slain… nor were living beings subjected to slaughter…Those
who wanted to do something did it, those who did not wish to did
not…The sacrifice was carried out with ghee, oil, butter, curds, honey
and molasses. Thus there were the four assenting groups, and King
Mahavijita was endowed with eight things, and the chaplain with four
things in three modes. This, Brahmin, is called the sixteen-fold
successful sacrifice in three modes.

At this the Brahmins shouted
loudly and noisily : “What a splendid sacrifice! What a splendid way
to perform a sacrifice!” But Kutadanta sat in silence. And the
Brahmins asked him why he did not applaud the ascetic Gotama’s fine
words. He replied: “It is not that I do not applaud them. My head
would split open if I did not.[8] But it strikes me that the ascetic
Gotama does not say : “I have heard this,” or “It must have been like
this,” but he says: “It was like this or like that at the time.” And
so, gentlemen, it seems to me that the ascetic Gotama must have been at
that time either King Mahavijita, the lord of the sacrifice, or else the
Brahmin chaplain who conducted the sacrifice for him. Does the
Reverend Gotama acknowledge that he performed, or caused to be
performed, such a sacrifice, and that in consequence at death, after the
breaking-up of the body, he was reborn in a good sphere, a heavenly
state?” “I do, Brahmin. I was the Brahmin chaplain who conducted that
sacrifice.”

“And, Reverend Gotama, is there any other sacrifice
that is simpler, less difficult, more fruitful and profitable than this
three-fold sacrifice with its sixteen attributes?” “There is,
Brahmin.”

“What is it, Reverend Gotama?” “Whenever regular
family gifts are given to virtuous ascetics, these constitute a
sacrifice more fruitful and profitable than that.”

“Why, Reverend Gotama, and for what reason is this better?”

“Brahmin, no Arahants or those who have attained the Arahant path will
attend such a sacrifice. Why? Because there they see beatings and
throttlings, so they do not attend. But they will attend the sacrifice
at which regular family gifts are given to virtuous ascetics, because
there are no beatings or throttlings. That is why this kind of
sacrifice is more fruitful and profitable.”

“But, Reverend Gotama, is there any other sacrifice that is more profitable than either of these?” “There is, Brahmin.”

“What is it, Reverend Gotama?” “Brahmin, if anyone provides shelter
for the Sangha coming from the four quarters, that constitutes a more
profitable sacrifice.”

“But, Reverend Gotama, is there any sacrifice that is more profitable than these three?”
“There is, Brahmin.”

“What is it, Reverend Gotama?” “Brahmin, if anyone with a pure heart
goes for refuge to the Buddha, the Dhamma and the Sangha, that
constitutes a sacrifice more profitable than any of these three.”

“But, Reverend Gotama, is there any sacrifice that is more profitable than these four?”
“There is, Brahmin.”

“What is it, Reverend Gotama?” “Brahmin, if anyone with a pure heart
undertakes the precepts - to refrain from taking life, from taking what
is not given, from sexual immorality, from lying speech and from taking
strong drink and sloth-producing drugs - that constitutes a sacrifice
more profitable than any of these four.”

“But, Reverend Gotama, is there any sacrifice that is more profitable than these five?”
“There is, Brahmin.”

“What is it, Reverend Gotama?” “Brahmin, a Tathágata arises in this
world, an Arahant, a fully-enlightened Buddha, endowed with wisdom and
conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men
to be tamed, Teacher of Gods and humans, enlightened and blessed. He,
having realized it by his own super-knowledge, proclaims this world with
its Devas, Maras and Brahmas, its princes and people. He preaches the
Dhamma which is lovely in its beginning, lovely in its middle, lovely in
its ending, in the spirit and in the letter, and displays the
fully-perfected and purified holy life. A disciple goes forth and
practices the moralities, etc (Digha Nikáya 2 verses 41-74). Thus a
monk is perfected in morality. He attains the four jhanas (Digha
Nikáya 2 verses 75-82). That, Brahmin, is a sacrifice… more profitable.
He attains various insights (Digha Nikáya verses 83-95), and the
cessation of the corruptions (Digha Nikáya 2 verse 97). He knows:
“There is nothing further in this world. That Brahmin, is a sacrifice
that is simpler, less difficult, more fruitful and more profitable than
all the others. And beyond this there is no sacrifice that is greater
and more perfect.”

“Excellent, Reverend Gotama, excellent! It is
as if someone were to set up what had been knocked down, or to point
out the way to one who had got lost, or to bring an oil-lamp into a dark
place, so that those with eyes could see what was there. Just so the
Reverend Gotama has expounded the Dhamma in various ways, may the
Reverend Gotama accept me as a lay-follower from this day forth as long
as life shall last! And, Reverend Gotama, I set free the seven hundred
bulls, seven hundred bullocks, seven hundred heifers, seven hundred
he-goats and seven hundred rams. I grant them life, let them be fed
with green grass and given cool water to drink, and let cool breezes
play upon them.”

Then the Lord delivered a graduated discourse to
Kutadanta, on generosity, on morality and on heaven, showing the
danger, degradation and corruption of sense-desires, and the profit of
renunciation. And when the Lord knew that Kutadanta’s mind was ready,
pliable, free from the hindrances, joyful and calm, then he preached a
sermon on Dhamma in brief : on suffering, its origin, its cessation, and
the path. And just as a clean cloth from which all stains have been
removed receives the dye perfectly, so in the Brahmin Kutadanta, as he
sat there, there arose the pure and spotless Dhamma-eye and he knew:
“Whatever things have an origin must come to cessation.”

Then
Kutadanta, having seen, attained, experienced and penetrated the Dhamma,
having passed beyond doubt, transcended uncertainty, having gained
perfect confidence in the Teacher’s doctrine without relying on others,
said: “May the Reverend Gotama and his order of monks accept a meal
from me tomorrow!”

The Lord assented by silence. Then Kutadanta,
seeing his consent, rose, saluted the Lord, passed by to his right and
departed. As day was breaking, he caused hard and soft food to be
prepared at his place of sacrifice, and when it was ready he announced:
“Reverend Gotama, it is time; the meal is ready.”

And the Lord,
having risen early, went with robe and bowl and attended by his monks to
Kutadanta’ place of sacrifice and sat down on the prepared seat. And
Kutadanta served the Buddha and his monks with the finest foods with his
own hands until they were satisfied. And when the Lord had eaten and
taken his hand away from the bowl, Kutadanta took a low stool and sat
down to one side.

Then the Lord, having instructed Kutadanta with
a talk on Dhamma, inspired him, fired him with enthusiasm and delighted
him, rose from his seat and departed. [9]

Footnotes:

[1] Not the same place as that mentioned in Digha Nikáya 1 but one similar to it [DA].

[2] His name means “Sharp-tooth,” and RD is almost certainly right in
considering this an invented story. Apart from anything else, no
Brahmin would have consulted the Buddha, of all people, about how to
perform a sacrifice which was supposed to be their specialty. But at SN
3.1.9 we have the presumably historical story of how King Pasenadi of
Kosala planned a great sacrifice [though of only 500, not 700 bulls,
etc], with the Buddha’s versified comments. From the commentary, though
not the text, we hear that the King finally desisted from his
intention. Perhaps the Buddha told the King this story on that occasion
and the incident was later tactfully transferred from the King of
Kosala to an imaginary Brahmin “with royal powers” living in the
neighboring kingdom of Magadha.

[3] “Lord Broadacres.”

[4] Purohitam. The king’s head-priest [Brahmanic], or domestic chaplain, acting at the same time as a sort of Prime Minister.

[5] The Khattiyas, counselors, Brahmins and householders.

[6] Elephants, cavalry, chariots and infantry.

[7] By knowing the workings of kamma : good fortune now is due to past
kamma, and good deeds performed now will have similar results in the
future.

[8] A curious threat that never comes to anything, and is of course pre-Buddhist.

[9] In his important book Five Stages of Greek Religion [London, Watts
and Co., 1935, p. 38] Gilbert Murray has a fine passage in praise of
the Greek spirit. He writes : When really frightened the oracle
generally fell back on some remedy full of pain and blood. The
medieval plan of burning heretics alive had not yet been invented. But
the history of uncivilized man, if it were written, would provide a vast
list of victims, all of them innocent, who died or suffered to expiate
some portent or monstrum…with which they had nothing whatever to do…The
sins of the modern world in dealing with heretics and witches have
perhaps been more gigantic than those of primitive men, but one can
hardly rise from the record of these ancient observances without being
haunted by the judgment of the Roman poet : “Tantum religio potuit
saudere malorum” [”To so many evils was religion able to persuade men”],
and feeling with him that the lightening of this cloud, the taming of
this blind dragon, must rank among the very greatest services that
Hellenism wrought for mankind.

Murray seems only to think of
human victims, and to be totally oblivious to the fact that Buddhism
had, a century before Socrates, been much more radical in its abolition
of cruelty to humans and animals, and with more lasting results, at
least as far as India and neighboring countries were concerned.