The Long Āgama Sūtra 23: 究羅檀頭經

23.1

（二三）佛說長阿含第三分究羅檀頭經第四

23. Discourse of Kūṭadanta, the Fourth in the Third Section of the Dīrghāgama Spoken by the Buddha

Thus I have heard: One time, the Buddha was in the country of Kośala accompanied by a large assembly of 1,250 monks. Touring among the people, they arrived north of the priest town of [Khānumata] in Kośala and stopped to stay in a rosewood grove.

23.2

如是我聞：

Thus have I heard:

23.3

一時，佛在俱薩羅國，與大比丘眾千二百五十人俱，遊行人間，至俱薩羅佉㝹婆提婆羅門村北，止宿尸舍婆林中。

At one time the Buddha was in the country of Kosala together with a great assembly of one thousand two hundred and fifty bhikṣus, wandering among humankind. He arrived to the north of the brāhmaṇa village of Khāṇumata in Kosala and stayed in the Śiṃśapā Grove.

23.4

時，有婆羅門名究羅檀頭，止佉㝹婆提村，其村豐樂，人民熾盛，園觀浴池，樹木清涼，波斯匿王即封此村與究羅檀頭婆羅門，以為梵分。此婆羅門七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉凶、祭祀儀禮，有五百弟子，教授不廢。時，婆羅門欲設大祀，辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以供祀。

At that time there was a brāhmaṇa named Kūṭadanta who resided in the village of Khāṇumata. The village was affluent and prosperous, with a flourishing population, gardens, groves, bathing ponds, and cool trees. King Pasenadi had enfeoffed this village to the brāhmaṇa Kūṭadanta as a brahmadeya. For seven generations this brāhmaṇa's parents had been of genuine lineage, not despised or reviled by others; he was fluent in reciting the three Vedas of other traditions, able to distinguish all kinds of scriptures, completely versed in the subtleties of worldly texts, skilled in the physiognomy of the Great Man, observing auspicious and inauspicious omens and sacrificial rituals; and he had five hundred disciples whose instruction never ceased. At that time the brāhmaṇa wished to perform a great sacrifice, and prepared five hundred bulls, five hundred cows, five hundred bull-calves, five hundred heifer-calves, five hundred he-goats, and five hundred rams, intending to use them for the sacrifice.

There was a priest named Kūṭatāṇḍya who lived in [Khānumata]. The town was bountiful, and the people were flourishing. It had scenic parks, bathing ponds, and refreshing trees. King Prasenajit had granted this town to the priest Kūṭatāṇḍya as his priestly due. This priest was descended from seven generations of fathers and mothers who were genuine, so he wasn’t slighted by others. He had mastered the three Vedas, could discern all the various kinds of scriptures, and was learned about all the subtleties of worldly literature. He was also skilled in the way of the great man’s signs, divining fortune and misfortune, and ritual sacrifices and etiquette. He had 500 disciples whom he taught without exception.

That priest was about to arrange a large sacrifice at the time. He had acquired 500 bulls, 500 cows, 500 bull calves, 500 heifer calves, 500 ewes, and 500 wethers to offer as sacrifices.

23.5

時，佉㝹婆提村諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從俱薩羅國人間遊行，至佉㝹婆提村北尸舍林止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。「如此真人，應往覲現，今我等寧可往共相見。」作此語已，即便相率，出佉㝹婆提村，隊隊相隨，欲詣佛所。

At that time the brāhmaṇas, householders, and gṛhapatis of the village of Khāṇumata heard that the śramaṇa Gautama, a son of the Śākyas who had gone forth and attained the Path, was wandering among humankind from the country of Kosala and had stayed in the Śiṃśapā Grove north of the village of Khāṇumata. He had a great reputation that resounded throughout the world: a Tathāgata, an arhat, a samyaksaṃbuddha, complete in the ten epithets, who had realized [the truth] by himself among devas, humans, Māra, Māra's hosts, gods, śramaṇas, and brāhmaṇas, and expounded the Dharma to others, words at the beginning, middle, and end all being true, complete in meaning and expression, and of pure brahmacarya. 'Before such a true person one ought to go and pay respects; now we had better go together to see him.' Having spoken thus, they then led one another and set out from the village of Khāṇumata, following one another in groups, wishing to go to where the Buddha was.

The priests, prominent men, and householders of [Khānumata] heard: “The ascetic Gautama of the Śākyans who left home and achieved awakening has been touring among the people of Kośala. He arrived north of [Khānumata] and stopped to stay in the rosewood grove there. His great fame is heard throughout the world: ‘He’s a Tathāgata, Arhat, and Completely Awakened One who has perfected the ten epithets!’ Among gods and worldly people, be they Māras, Brahmās, ascetics, or priests, he teaches for others what he himself has realized. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life. It’s fitting to have an audience with such a realized person.”

They then said, “We’d better go and pay him a visit now!” After they said that, they followed each other as they left [Khānumata]. Crowds of people headed out to visit the Buddha.

23.6

時，究羅檀頭婆羅門在高樓上，遙見眾人隊隊相隨，顧問侍者：「彼諸人等，以何因緣隊隊相隨？欲何所至？」

At that time the brāhmaṇa Kūṭadanta was up in a high tower, and seeing the crowds from afar following one another in groups, he turned and asked his attendant: "For what reason are those people following one another in groups? Where do they wish to go?"

The priest Kūṭatāṇḍya was up in the upper story of his house and saw the crowds of people following each other from a distance. He asked his attendant, “What’s the reason those crowds of people are following each other? Where are they going?”

23.7

侍者白言：「我聞沙門瞿曇釋種子出家成道，於俱薩羅國遊行人間，詣佉㝹婆提村北尸舍婆林中止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下言，皆悉真正，義味具足，梵行清淨。此村諸婆羅門、長者、居士眾聚相隨，欲往問訊沙門瞿曇耳。」

The attendant said: "I have heard that the śramaṇa Gautama, a son of the Śākyas who has gone forth and attained the Path, is wandering among humankind in the country of Kosala and has stopped in the Śiṃśapā Grove north of the village of Khāṇumata. He has a great reputation that resounds throughout the world: a Tathāgata, an arhat, a samyaksaṃbuddha, complete in the ten epithets, who has realized [the truth] by himself among devas, humans, Māra, Māra's hosts, gods, śramaṇas, and brāhmaṇas, and expounds the Dharma to others, words at the beginning, middle, and end all being true, complete in meaning and expression, and of pure brahmacarya. The brāhmaṇas, householders, and gṛhapatis of this village have gathered in crowds and are following one another, wishing merely to go and inquire after the śramaṇa Gautama."

His attendant said, “I heard this: ‘The ascetic Gautama of the Śākyans who had left the home life and achieved awakening has been touring among the people of Kośala. He arrived north of [Khānumata] and stopped to stay in the rosewood grove there. His great fame is heard throughout the world: “He’s a Tathāgata, Arhat, and Completely Awakened One who has perfected the ten epithets!” Among gods and worldly people, be they Māras, Brahmās, ascetics, or priests, he teaches for others what he himself has realized. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life.’ Those crowds of priests, prominent people, and householders from the town are going to pay a visit to the ascetic Gautama.”

23.8

時，究羅檀頭婆羅門即勅侍者：「汝速持我聲，往語諸人言：『卿等小住，須待我往，當共俱詣沙門瞿曇。』」

Then the brāhmaṇa Kūṭadanta immediately ordered his attendant: "Go quickly with my words and tell those people: 'Gentlemen, wait a little while, wait for me to go, and we shall go together to the śramaṇa Gautama.'"

The priest Kūṭatāṇḍya then instructed his attendant: “Quickly, remember what I say. Go tell those people this: ‘Everyone, wait a little while for me. We’ll go pay a visit to that ascetic Gautama together.’”

23.9

時，彼侍者即承教命，往語諸人言：「且住！須我往到，當共俱詣沙門瞿曇所。」

Then the attendant, receiving the instruction, went and told those people: "Wait a while! Wait until my master arrives, and we shall go together to the place of the śramaṇa Gautama."

His attendant then went and told those people Kūṭatāṇḍya’s message: “‘Everyone, wait a little while for me. We’ll go pay a visit to that Gautama together.’”

23.10

諸人報使者言：「汝速還白婆羅門：『今正是時，宜共行也。』」

The people replied to the messenger: "Return quickly and report to the brāhmaṇa: 'Now is just the right time; we should go together.'"

The people replied to his attendant, “Quickly, return to the priest and tell him: ‘Now is a good time. We should go together.’”

23.11

侍者還白，諸人已住，言：「今正是時，宜共行也。」時，婆羅門即便下樓，出中門立。

The attendant returned and reported that the people had stopped and said: "Now is just the right time; we should go together." Then the brāhmaṇa went down from the tower and stood outside the middle gate.

The attendant returned and said, “The people are waiting. They say: ‘Now is a good time. We should go together.’” The priest Kūṭatāṇḍya then came down from the upper story and stood at his home’s entrance.

23.12

時，有餘婆羅門五百人在中門外坐，助究羅檀頭施設大祀，見究羅檀頭，皆悉起迎問言：「大婆羅門！欲何所至？」

At that time there were five hundred other brāhmaṇas sitting outside the middle gate, assisting Kūṭadanta in preparing the great sacrifice. Seeing Kūṭadanta, they all rose to welcome him and asked: "Great brāhmaṇa! Where do you wish to go?"

At the time, another five hundred priests were already seated outside his door, waiting to help Kūṭatāṇḍya prepare his large sacrifice. When they saw the priest Kūṭatāṇḍya coming, they all rose and greeted him. They said, “Great priest, where are you going?”

23.13

報言：「我聞有沙門瞿曇釋種子出家成道，於俱薩羅國人間遊行，詣佉㝹婆提村北尸舍婆林，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、沙門、婆羅門中，自身作證，為人說法，上中下言，皆悉真正，義味具足，梵行清淨。如此真人，宜往覲現。諸婆羅門！我又聞瞿曇知三種祭祀、十六祀具，今我眾中先學舊識所不能知，我今欲大祭祀，牛羊已備，欲詣瞿曇問三種祭祀、十六祀具，我等得此祭祀法已，功德具足，名稱遠聞。」

He replied: "I have heard that the śramaṇa Gautama, a son of the Śākyas who has gone forth and attained the Path, is wandering among humankind in the country of Kosala and has arrived at the Śiṃśapā Grove north of the village of Khāṇumata. He has a great reputation that resounds throughout the world: a Tathāgata, an arhat, a samyaksaṃbuddha, complete in the ten epithets, who has realized [the truth] by himself among devas, humans, śramaṇas, and brāhmaṇas, and expounds the Dharma to people, words at the beginning, middle, and end all being true, complete in meaning and expression, and of pure brahmacarya. Before such a true person one ought to go and pay respects. Brāhmaṇas! I have also heard that Gautama knows the three kinds of sacrifices and the sixteen sacrificial requisites, which the former teachers and senior scholars among our assembly do not know. Now I wish to make a great sacrifice, and the cattle and sheep are already prepared; I wish to go to Gautama and ask about the three kinds of sacrifices and the sixteen sacrificial requisites. Once we obtain this method of sacrifice, our merit will be complete, and our reputation will be heard far and wide."

Kūṭatāṇḍya replied, “I’ve heard this: ‘The ascetic Gautama of the Śākyans who had left the home life and achieved awakening has been touring among the people of Kośala. He arrived north of [Khānumata], and stopped to stay in the rosewood grove there. His great fame is heard throughout the world: “He’s a Tathāgata, Arhat, and Completely Awakened One who has perfected the ten epithets!” Among gods and worldly people, be they Māras, Brahmās, ascetics, or priests, he teaches for others what he himself has realized. His words are all genuine in the beginning, middle, and end, complete in content and expression, and purify the religious life. It’s fitting to have an audience with such a realized person.’

“Priests, I’ve also heard that Gautama knows the three kinds of ritual sacrifice and sixteen ritual requisites. Now, previous generations and elders in our assembly haven’t known these things, but I want to make a great sacrifice and have prepared the cattle and sheep for it. I’m going to visit Gautama to ask him about the three kinds of ritual sacrifice and sixteen ritual requisites. Once we’ve acquired these ways of ritual sacrifice, we’ll perfect their virtues, and our fame will be heard far and wide.”

23.14

時，五百婆羅門白究羅檀頭言：「大師勿往，所以者何？彼應來此，此不應往。大師七世已來父母真正，不為他人之所輕毀，若成此法者，彼應來此，此不應詣彼。」

Then the five hundred brāhmaṇas said to Kūṭadanta: "Great Master, do not go! Why so? He should come here; you should not go there. For seven generations the Great Master's parents have been of genuine lineage, not despised or reviled by others. If one possesses this qualification, he should come here; you should not go to him."

Those five hundred priests said to Kūṭatāṇḍya, “Don’t go visit him. Why not? He should come visit you; you shouldn’t go visit him. Now, great priest, you are descended from seven generations of fathers and mothers who were genuine, so you aren’t slighted by others. You have achieved such status, so he should come visit you; you shouldn’t go visit him.”

23.15

又言：「大師異學三部諷誦通利，種種經書盡能分別，世典幽微無不綜練，又能善於大人相法、瞻相吉凶、祭祀儀禮，成此法者，彼應詣此，此不應詣彼。又大師顏貌端正，得梵色像，成此法者，彼應詣此，此不應詣彼，又大師戒德增上，智慧成就，成就此法者，彼應詣此，此不應詣彼。又大師所言柔和，辯才具足，義味清淨，成此法者，彼應詣此，此不應詣彼。」

They also said: "The Great Master is fluent in chanting and reciting the three collections of other traditions; he can thoroughly analyze all manner of scriptures; in the subtle and profound worldly classics there is nothing he has not mastered; moreover, he excels in the rules of the marks of a great man, divining auspicious and inauspicious omens, and the rites and rituals of sacrifice. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master is handsome in appearance, endowed with the form and color of Brahmā. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master's virtue in the precepts is superior, and his wisdom is perfected. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master's speech is gentle, he is endowed with eloquence, and the meaning and flavor [of his words] are pure. One who possesses these attributes is one to whom that person should come; you should not go to him.

They continued: “Great priest, you’ve mastered the three Vedas, can discern all the various scriptures, and have learned about the subtleties of worldly literature. You’re also skilled in the way of the great man’s signs, divining fortune and misfortune, and ritual sacrifices and etiquette. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, you’re handsome looking, having attained the appearance of Brahmā. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, your precepts and virtue are surpassing, and your wisdom is accomplished. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, your words are gentle and eloquent, and their content and expression are pure. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

23.16

「又大師為眾導首，弟子眾多，成此法者，彼應詣此，此不應詣彼。又大師常教授五百婆羅門，成此法者，彼應詣此，此不應詣彼。又大師四方學者皆來請受，問諸技術祭祀之法，皆能具答，成此法者，彼應詣此，此不應詣彼。又大師為波斯匿王及瓶沙王恭敬供養，成此法者，彼應詣此，此不應詣彼。又大師富有財寶，庫藏盈溢，成此法者，彼應詣此，此不應詣彼。又大師智慧明達，所言通利，無有怯弱，成此法者，彼應詣此，此不應詣彼。大師若具足此十一法，彼應詣此，此不應詣彼。」

"Furthermore, the Great Master is a leader of the assembly, with many disciples. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master constantly instructs five hundred brāhmaṇas. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, students from the four directions all come to receive his teachings, asking about various arts, skills, and methods of sacrifice, and he can answer them all completely. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master is revered and given offerings by King Prasenajit and King Bimbisāra. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master is rich in wealth and treasures, and his storehouses are overflowing. One who possesses these attributes is one to whom that person should come; you should not go to him. Furthermore, the Great Master's wisdom is luminous and penetrating, his speech is fluent, and he is without faintheartedness. One who possesses these attributes is one to whom that person should come; you should not go to him. Since the Great Master is endowed with these eleven attributes, that person should come here; you should not go to him."

“Moreover, great priest, you are the leader of this assembly and have numerous disciples. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, you’re the usual instructor of five hundred priests. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, scholars come from the four directions with requests [for instruction], asking about the techniques of ritual sacrifice. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, King Prasenajit and King Bimbisāra respect and support you. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, you’re rich, possess treasures, and your treasury is overflowing. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Moreover, great priest, your wisdom is insightful, your words are learned, and you aren’t timid. You have achieved such status, so he should come visit you; you shouldn’t go visit him.

“Great teacher, you’ve perfected these eleven qualities. He should come visit you; you shouldn’t go visit him.”

23.17

時，究羅檀頭言：「如是，如是，如汝等言。我實有此德，非不有也，汝當復聽我說，沙門瞿曇所成功德，我等應詣彼，彼不應來此。沙門瞿曇七世已來父母真正，不為他人之所輕毀，彼成此法者，我等應詣彼，彼不應來。又沙門瞿曇顏貌端正，出剎利種，成此法者，我應詣彼，彼不應來。又沙門瞿曇生尊貴家，出家為道，成此法者，我應詣彼，彼不應來此。又沙門瞿曇光明具足，種姓真正，出家修道，成此法者，我應詣彼，彼不應來。又沙門瞿曇生財富家，有大威力，出家修道，成此法者，我應詣彼，彼不應來。」

Then Kūṭadanta said: "So it is, so it is, just as you say. I truly possess these virtues; it is not that I do not have them. But you must also listen to what I say regarding the virtues possessed by the śramaṇa Gautama, on account of which we should go to him, and he should not come here. The śramaṇa Gautama has for seven generations had parents of pure and proper descent, never despised or disparaged by others. Since he possesses this attribute, we should go to him; he should not come. Furthermore, the śramaṇa Gautama is handsome in appearance and was born of the kṣatriya caste. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama was born into an honorable and noble family, yet left the household to cultivate the Way. Since he possesses this attribute, I should go to him; he should not come here. Furthermore, the śramaṇa Gautama is endowed with radiance, his lineage is pure and proper, and he left the household to cultivate the Way. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama was born into a wealthy family and possessed great majesty and power, yet left the household to cultivate the Way. Since he possesses this attribute, I should go to him; he should not come."

Kūṭatāṇḍya then told the priests, “So it is, so it is! As you’ve said, I truly am endowed with these virtues; there are none that I don’t possess. Now, listen to what I say: These virtues have been achieved by the ascetic Gautama, so we should go visit him; he shouldn’t come visit us.

“The ascetic Gautama is descended from seven generations of fathers and mothers who were genuine, so he isn’t slighted by others. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is handsome looking, having come from the warrior caste. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama was born to a noble house and left home for the path. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is endowed with radiance, his caste and clan are proper, and he left home to cultivate the path. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama was born to a wealthy family that possessed great majesty, and he left home for the path. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

23.18

「又沙門瞿曇具賢聖戒，智慧成就，成此法者，我應詣彼，彼不應來。又沙門瞿曇善於言語，柔軟和雅，成此法者，我應詣彼，彼不應來。又沙門瞿曇為眾導師，弟子眾多，成此法者，我應詣彼，彼不應來。又沙門瞿曇永滅欲愛，無有卒暴，憂畏已除，衣毛不竪，歡喜和悅，見人稱善，善說行報，不毀餘道，成此法者，我應詣彼，彼不應來。又沙門瞿曇常為波斯匿王及瓶沙王禮敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、種德婆羅門、首伽摩納兜耶子恭敬供養，成此法者，我應詣彼，彼不應來。」

"Furthermore, the śramaṇa Gautama possesses the precepts of the noble ones, and his wisdom is perfected. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama excels in speech, which is soft, harmonious, and elegant. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama is a guide to the assembly, with many disciples. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama has forever eradicated craving and desire; he is free of violence; his sorrow and fear have been removed; his hairs do not stand on end; he is joyous, harmonious, and pleasant; upon seeing others he speaks praise; he speaks well of action and retribution, and does not denigrate other paths. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama is constantly revered and provided with offerings by King Prasenajit and King Bimbisāra. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama is revered and given offerings by the brāhmaṇa Pokkharasāti, and is also revered and given offerings by the brāhmaṇa Brahmāyu, the brāhmaṇa Tārukkha, the brāhmaṇa Soṇadaṇḍa, and the young student Subha Todeyyaputta. Since he possesses this attribute, I should go to him; he should not come."

“Moreover, the ascetic Gautama possesses noble precepts and has accomplished wisdom. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama’s speech is skillful, being gentle and refined. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is the leader of an assembly, and his disciples are numerous. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama has forever destroyed craving without any intemperance. He has eliminated sorrow and fear, and his hair doesn’t stand on end. He’s joyous and cheerful. When he sees people, he commends their goodness. He skillfully teaches the results of conduct and doesn’t criticize other religions. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is always respected and given offerings by King Prasenajit and King Bimbisāra. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is respected and given offerings by the priest Puṣkarasārin, and the priests Brahmāyu, [Tārukkha], Śroṇatāṇḍya, Śukamāṇava Taudeyaputra respect and give offerings to him, too. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

23.19

「又沙門瞿曇為諸聲聞弟子之所宗奉禮敬供養，亦為諸天及諸鬼神之所恭敬，釋種、俱梨、冥寧、跋祇、末羅、蘇摩皆悉宗奉，成此法者，我應詣彼，彼不應來。又沙門瞿曇波斯匿王及瓶沙王受三歸五戒，成此法者，我應詣彼，彼不應來。又沙門瞿曇沸伽羅娑羅婆羅門等受三歸五戒，成此法者，我應詣彼，彼不應來。又沙門瞿曇弟子受三歸五戒，諸天、釋種、俱梨等，受三歸五戒，成此法者，我應詣彼，彼不應來。」

"Furthermore, the śramaṇa Gautama is venerated, revered, and given offerings by the śrāvaka disciples, and is also respected by devas, spirits, and deities; the Śākyas, Kolis, Moriyas, Vajjis, Mallas, and Somā all venerate him. Since he possesses this attribute, I should go to him; he should not come. Furthermore, King Prasenajit and King Bimbisāra have received the three refuges and the five precepts from the śramaṇa Gautama. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the brāhmaṇa Pokkharasāti and others have received the three refuges and the five precepts from the śramaṇa Gautama. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the disciples of the śramaṇa Gautama have received the three refuges and the five precepts, and the devas, Śākyas, Kolis, and others have received the three refuges and the five precepts. Since he possesses this attribute, I should go to him; he should not come."

“Moreover, the ascetic Gautama is honored, respected, and given offerings by his disciples, and he’s respected by gods, demons, and other spirits, too. The Śākya, Kuru, Maineya, Vṛji, Malla, and Soma peoples also honor him. Having achieved such status, we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama conferred the three refuges and five precepts to King Prasenajit and King Bimbisāra. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama conferred the three refuges and five precepts to the priest Puṣkarasārin. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama conferred the three refuges and five precepts to his disciples, and he conferred them to gods and the Śākya, Kuru, and other peoples. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

23.20

「又沙門瞿曇所遊行處，為一切人恭敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至城郭村邑，無不傾動恭敬供養，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，非人、鬼神不敢觸嬈，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音，成此法者，我應詣彼，彼不應來。又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送，成此法者，我應詣彼，彼不應來。」

"Furthermore, wherever the śramaṇa Gautama travels, he is respected and given offerings by all people. Since he possesses this attribute, I should go to him; he should not come. Furthermore, whenever the śramaṇa Gautama reaches a city, town, or village, there is none where [the people] are not stirred to respect him and make offerings. Since he possesses this attribute, I should go to him; he should not come. Furthermore, wherever the śramaṇa Gautama goes, non-humans, spirits, and deities dare not disturb or trouble him. Since he possesses this attribute, I should go to him; he should not come. Furthermore, wherever the śramaṇa Gautama goes, the people of that place all see radiance and hear heavenly music. Since he possesses this attribute, I should go to him; he should not come. Furthermore, wherever the śramaṇa Gautama goes, when he is about to leave, the crowd longs for him with affection, weeping as they see him off. Since he possesses this attribute, I should go to him; he should not come."

“Moreover, wherever the ascetic Gautama travels, all the people respect and give offerings to him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, when the ascetic Gautama arrives at a city or village, the inhabitants are undisturbed, and they respect and give offerings to him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, wherever the ascetic Gautama goes, non-humans, demons, and spirits don’t dare to harass him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, wherever the ascetic Gautama goes, the people living there see lights and hear heavenly music. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, wherever the ascetic Gautama goes, crowds of people miss him and cry when they watch him leave. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

23.21

「又沙門瞿曇初出家時，父母宗親涕泣戀恨，成此法者，我應詣彼，彼不應來。又沙門瞿曇少壯出家，捨諸飾好、象馬、寶車、五欲、瓔珞，成此法者，我應詣彼，彼不應來。又沙門瞿曇捨轉輪王位，出家修道，若其在家，王四天下，統領民物，我等皆屬，成此法者，我應詣彼，彼不應來。」

"Furthermore, when the śramaṇa Gautama first left the household, his parents and relatives wept in yearning and grief. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama left the household in his youth, renouncing fine adornments, elephants, horses, precious carriages, the five desires, and necklaces of jewels. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama renounced the status of a wheel-turning king to leave the household and cultivate the Way; had he remained a householder, he would have ruled as king over the four continents, governing the people and things, and we would all have been his subjects. Since he possesses this attribute, I should go to him; he should not come."

“Moreover, when he first left home, the ascetic Gautama’s parents and relatives cried and felt heart-broken. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama was still young when he left home, and he renounced decorations, elephants, horses, valuable chariots, the five desires, and jewelry. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama renounced his position as a wheel-turning king and left home for the path. If he’d stayed home, he would have been king of the world’s four quarters, the ruler of everyone, and we would’ve been his subjects. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

23.22

「又沙門瞿曇明解梵法，能為人說，亦與梵天往返語言，成此法者，我應詣彼，彼不應來。又沙門瞿曇明解三種祭祀、十六祀具，我等宿舊所不能知，成此法者，我應詣彼，彼不應來。又沙門瞿曇三十二相具足，成此法者，我應詣彼，彼不應來。又沙門瞿曇智慧通達，無有怯弱，成此法者，我應詣彼，彼不應來。彼瞿曇來至此佉㝹婆提村，於我為尊，又是貴客，宜往覲現。」

"Furthermore, the śramaṇa Gautama clearly understands the Brahmā-teachings and can expound them to others, and he converses back and forth with Brahmā. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama clearly understands the three types of sacrifice and the sixteen requisites of sacrifice, which our elder predecessors could not know. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama is endowed with the thirty-two marks. Since he possesses this attribute, I should go to him; he should not come. Furthermore, the śramaṇa Gautama's wisdom is penetrating, and he is without faintheartedness. Since he possesses this attribute, I should go to him; he should not come. That Gautama has now come to this village of Khāṇumata; to me he is an elder and an honored guest. It is fitting that I go to visit him."

“Moreover, the ascetic Gautama clearly understands the teachings of Brahmā, he explains them for others, and he pays visits to Brahmā to speak with him. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama clearly understands the three types of ritual sacrifice and sixteen ritual requisites, but our previous generations and elders aren’t able to know them. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is endowed with all thirty-two signs [of a great man]. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is wise and insightful, and he isn’t timid. He has achieved such status, so we should go visit him; he shouldn’t come visit us.

“Moreover, the ascetic Gautama is here at [Khānumata] right now. He is a worthy to me. It would be an honor to be his guest and fitting to go have an audience with him.”

23.23

時，五百婆羅門白究羅檀頭言：「甚奇！甚特！彼之功德乃如是耶？若使瞿曇於諸德中成就一者，尚不應來，況今盡具？宜盡相率，共往問訊。」

Then the five hundred brāhmaṇas said to Kūṭadanta: "How extraordinary! How remarkable! Are his virtues truly like this? If Gautama possessed even one of these virtues, he still should not have to come, how much less when he is endowed with them all! It is proper that we lead one another and go together to inquire after his health."

Those five hundred priests then said to Kūṭatāṇḍya, “Amazing! Extraordinary! He has such virtues? If he were to achieve just one of these virtues, he still shouldn’t come visit us. How would it be if he were endowed with all of them? It would be fitting for us all to come along and greet him.”

23.24

究羅檀頭言：「欲行者，宜知是時。」

Kūṭadanta said: "Those who wish to go, you should know that now is the time."

Kūṭatāṇḍya replied, “If you want to go, you should know that this is the time to do it.”

23.25

時，婆羅門即嚴駕寶車，與五百婆羅門及佉㝹婆提諸婆羅門長者、居士，前後圍遶，詣尸舍婆林，到已下車，步進至世尊所，問訊已，一面坐。時，諸婆羅門、長者，居士，或有禮佛而坐者，或問訊而坐者，或有稱名而坐者，或有叉手向佛而坐者，或有默然而坐者。眾坐已定，究羅檀頭白佛言：「欲有所問，若有閑暇得見聽者，乃敢請問。」

Then the brāhmaṇa at once prepared a precious carriage and, surrounded before and behind by the five hundred brāhmaṇas as well as the brāhmaṇas, elders, and gṛhapatis of Khāṇumata, went to the Śiṃśapā Grove. Having arrived, he descended from the carriage, advanced on foot to the Bhagavat's presence, exchanged greetings with him, and sat down to one side. Then, among those brāhmaṇas, elders, and gṛhapatis, some sat down after bowing to the Buddha, some sat down after exchanging greetings, some sat down after announcing their names, some sat down after joining their palms toward the Buddha, and some sat down in silence. When the assembly had settled into their seats, Kūṭadanta addressed the Buddha, saying: "I have a question I wish to ask. If you have the leisure and would grant permission, only then would I dare ask it."

Kūṭatāṇḍya then prepared horses and a treasure chariot, and he went to the rosewood grove while surrounded by those five hundred priests as well as the priests, prominent people, and householders of [Khānumata]. When he arrived, he dismounted from his chariot and proceeded on foot to the Bhagavān. After they had exchanged greetings, he sat to one side.

Some of the priests, prominent people, and householders bowed to the Buddha and sat down. Some of them exchanged greetings with him and sat down. Some of them told him their name and sat down. Some of them saluted the Buddha with their palms together and sat down. Some of them remained quiet and sat down. Once the assembly was seated and settled, Kūṭatāṇḍya said to the Buddha, “I have a question I’d like to ask if you have a moment and would permit me.”

23.26

佛言：「隨意所問。」

The Buddha said: "Ask whatever you wish."

The Buddha said, “You may ask your question.”

23.27

時，婆羅門白佛言：「我聞瞿曇明解三種祭祀及十六種祭具，我等先宿耆舊所不能知，我等今者欲為大祭祀，已辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以祭祀，今日顧來，問三祭法及十六祭具，若得成此祀者，得大果報，名稱遠聞，天人所敬。」

Then the brāhmaṇa addressed the Buddha, saying: "I have heard that Gautama clearly understands the three kinds of sacrifice and the sixteen requisites of sacrifice, which our predecessors and elders could not know. We now wish to perform a great sacrifice, and have already prepared five hundred bulls, five hundred cows, five hundred male calves, five hundred female calves, five hundred he-goats, and five hundred rams, intending to use them for the sacrifice. Today I have come purposely to ask about the method of the three sacrifices and the sixteen requisites of sacrifice. If one can accomplish such a sacrifice, one will obtain a great reward, one's fame will spread far and wide, and one will be revered by devas and humans."

The priest then said to the Buddha, “I’ve heard that Gautama clearly understands the three types of ritual sacrifice and sixteen kinds of ritual requisites. Our previous generations and elders aren’t able to know them, but now we are going to perform a large sacrifice. I’ve prepared 500 bulls, 500 cows, 500 bull calves, 500 heifer calves, 500 ewes, and 500 wethers to offer as sacrifices. Today, I’ve come to ask about the way of the three ritual sacrifices and sixteen ritual requisites. If we could accomplish this sacrifice, we would obtain a great reward, the fame would be far-reaching, and both gods and people would respect us.”

23.28

爾時，世尊告究羅檀頭婆羅門曰：「汝今諦聽，諦聽，善思念之，當為汝說。」

At that time, the Bhagavat said to the brāhmaṇa Kūṭadanta: "Listen closely now, listen closely, and reflect upon it well; I will explain it for you."

The Bhagavān then told Kūṭatāṇḍya, “Now, listen closely. Listen closely and consider it well. I’ll explain this for you.”

23.29

婆羅門言：「唯然。瞿曇！願樂欲聞。」

The brāhmaṇa said: "Indeed, Gautama. We are eager to hear."

The priest said, “Of course, Gautama! I’d be glad to listen.”

23.30

爾時，佛告究羅檀頭曰：「乃往過去久遠世時，有剎利王，水澆頭種，欲設大祀，集婆羅門大臣而告之曰：『我今大有財寶具足，五欲自恣，年已朽邁，士眾強盛，無有怯弱，庫藏盈溢。今欲設大祀，汝等說祀法斯何所須？』時，彼大臣即白王言：『如是。大王！如王所言，國富兵強，庫藏盈溢。但諸民物多懷惡心，習諸非法，若於此時而為祀者，不成祀法，如遣盜逐盜，則不成使。大王！勿作是念言，此是我民，能伐能殺，能呵能止。諸近王者當給其所須，諸治生者當給其財寶，諸修田業者當給其牛犢、種子，使彼各各自營。王不逼迫於民，則民人安隱，養育子孫，共相娛樂。』」

Then the Buddha said to Kūṭadanta: "In the distant past, long ago, there was an anointed kṣatriya king who wished to perform a great sacrifice. He assembled his brāhmaṇa ministers and told them: 'I now possess an abundance of wealth and treasures, indulge at will in the five desires, have reached an advanced age, my troops are mighty and without faintheartedness, and my storehouses are overflowing. I now wish to perform a great sacrifice. Expound to me the method of sacrifice: what is needed for it?' Then that minister addressed the king, saying: 'So it is, Great King! As the king says, the country is wealthy, the army is strong, and the storehouses are overflowing. However, many among the populace harbor evil intentions and engage in various unlawful deeds. If you perform a sacrifice at such a time, the rite of sacrifice will not succeed; it would be like sending a thief to chase a thief—the mission would fail. Great King, do not think: "These are my people; I can attack them, kill them, rebuke them, or restrain them." You should provide those who attend upon the king with what they need; you should supply traders with wealth and goods; and you should provide those who cultivate the fields with oxen, calves, and seed, so that each may manage their own affairs. If the king does not oppress the people, then the populace will be at peace, rearing their children and grandchildren, and rejoicing together.'"

The Buddha told Kūṭatāṇḍya, “A long time ago, there was a warrior king from a water-anointed clan who wanted to arrange a large sacrifice. He met with his priestly great minister and told him, ‘I possess a great fortune, and I freely enjoy the five pleasures, but I’m an old man now. My warriors are powerful; none is weak, and the treasury is overflowing. Now, I want to arrange a large sacrifice. Tell me about the way of sacrifices. What will be needed?’

“His great minister said, ‘So it is, great king! As the king has said, the country is wealthy, the army is strong, and the treasury is overflowing. However, the people harbor many evil thoughts, and they don’t practice the proper way. If a sacrifice is performed at this time, it wouldn’t accomplish the way of sacrifices, just as a thief sent to chase a thief wouldn’t become a messenger.

“‘Great king, don’t think, “These are my people. I can attack, kill, rebuke, and stop them.” Those who approach the king should be provided with what they require. Those managing businesses should be provided wealth. Those cultivating farmland should be provided cattle and seed. Putting these things to use, they will each take care of their business. When the king doesn’t oppress the people, the people will be peaceful. They’ll raise their children and be happy together.’”

23.31

佛告究羅檀頭：「時，王聞諸臣語已，諸親近者給其衣食，諸有商賈給其財寶，修農田者給牛、種子。是時人民各各自營，不相侵惱，養育子孫，共相娛樂。」

The Buddha said to Kūṭadanta: "Then the king, having heard the minister's words, provided his close attendants with clothing and food, provided traders with wealth and goods, and provided those cultivating farmland with oxen and seed. At that time, the people each managed their own affairs, did not trespass against or trouble one another, reared their children and grandchildren, and rejoiced together."

The Buddha told Kūṭatāṇḍya, “Hearing what the ministers said, the king provided clothes and food to those close to him, wealth to merchants, and cattle and seed to farmers. The people each took care of their business, and they didn’t trouble each other. They raised their children and were happy together.”

23.32

佛言：「時，王復召諸臣語言：『我國富兵強，庫藏盈溢，給諸人民，使無所乏，養育子孫，共相娛樂。我今欲設大祀，汝說祀法悉何所須？』諸臣白王：『如是，如是，如王所說。國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。王欲祀者，可語宮內使知。』時，王即如臣言，入語宮內：『我國富兵強，庫藏盈溢，多有財寶，欲設大祀。』時，諸夫人尋白王言：『如是，如是，如大王言。國富兵強，庫藏盈溢，多有珍寶，欲設大祀，今正是時。』王出報諸臣言：『我國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。今欲大祀，已語宮內，汝盡語我，斯須何物？』」

The Buddha said: “Then the king again summoned the ministers and said to them: ‘My country is rich and its troops strong; the storehouses and treasuries are overflowing. The common people have been provided for, so that they lack nothing, raising their children and grandchildren, and making merry together. I now wish to perform a great sacrifice. What do you say the sacrificial rite requires in all?’ The ministers addressed the king: ‘Just so, just so, as the king has said. The country is rich and its troops strong; the storehouses and treasuries are overflowing. The common people have been provided for, so that they lack nothing, raising their children and grandchildren, and making merry together. If the king wishes to make sacrifice, he should inform the inner palace so that they may know.’ Then the king, just as the ministers had said, went in and informed the inner palace: ‘My country is rich and its troops strong; the storehouses and treasuries are overflowing, having much wealth and treasure. I wish to perform a great sacrifice.’ Then the royal consorts immediately addressed the king: ‘Just so, just so, as the great king has said. The country is rich and its troops strong; the storehouses and treasuries are overflowing, having many rare treasures. You wish to perform a great sacrifice, and now is precisely the time.’ The king went out and reported to the ministers, saying: ‘My country is rich and its troops strong; the storehouses and treasuries are overflowing. The common people have been provided for, so that they lack nothing, raising their children and grandchildren, and making merry together. I now wish to make a great sacrifice, and have already informed the inner palace. Tell me fully, what does this require?’”

The Buddha said, “The king summoned the ministers again and told them, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I’ve provided for the people so that they want for nothing. They raise their children and are happy together. Now, I want to arrange a large sacrifice. Tell me about the way of sacrifices. What will be needed?’

“The ministers told the king, ‘So it is, so it is! It’s as the king says. The country is fortunate, the army is strong, and the treasury is overflowing. You’ve provided for the people so that they want for nothing. They raise their children and are happy together. If the king wants a sacrifice, he may speak with his palace wives and let them know about it.’

“The king then did as the minister said. He went into the palace and said to his wives, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I possess many treasures. I want to arrange a large sacrifice.’

“Then the wives said to the king, ‘So it is, so it is! It’s as the king says. The country is wealthy, the army is strong, and the treasure is overflowing. He possesses many treasures. If he wants to arrange a large sacrifice, now would be the right time for it.’

“The king returned and told the ministers, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I’ve provided for the people so that they want for nothing. They raise their children and are happy together. Now, I want a large sacrifice. I’ve told the palace wives. All of you, tell me what things will be needed for this.’

23.33

「時，諸大臣即白王言：『如是，如是，如王所說。欲設大祀，已語宮內，而未語太子、皇子、大臣、將士，王當語之。』時，王聞諸臣語已，即語太子、皇子、群臣、將士言：『我國富兵強，庫藏盈溢，欲設大祀。』時，太子、皇子及諸群臣、將士即白王言：『如是，如是，大王！今國富兵強，庫藏盈溢，欲設祀者，今正是時。』時，王復告大臣曰：『我國富兵強，多有財寶，欲設大祀。已語宮內、太子、皇子，乃至將士，今欲大祀，斯何所須？』諸臣白王：『如大王言，欲設祀者，今正是時。』王聞語已，即於城東起新堂舍，王入新舍，被鹿皮衣，以香酥油塗摩其身，又以鹿角戴之頭上，牛屎塗地，坐臥其上，及第一夫人、婆羅門、大臣，選一黃牸牛，一乳王食，一乳夫人食，一乳大臣食，一乳供養大眾，餘與犢子。時，王成就八法，大臣成就四法。」

“Then the ministers addressed the king: ‘Just so, just so, as the king has said. You wish to perform a great sacrifice and have already informed the inner palace, but have not yet informed the crown prince, the royal princes, the ministers, and the generals and soldiers. The king should inform them.’ Then the king, having heard what the ministers said, immediately spoke to the crown prince, the royal princes, the ministers, and the generals and soldiers, saying: ‘My country is rich and its troops strong; the storehouses and treasuries are overflowing. I wish to perform a great sacrifice.’ Then the crown prince, the royal princes, along with the ministers, generals, and soldiers immediately addressed the king: ‘Just so, just so, Great King! Now the country is rich and its troops strong; the storehouses and treasuries are overflowing. If you wish to perform a sacrifice, now is precisely the time.’ Then the king again told the ministers: ‘My country is rich and its troops strong, with much wealth and treasure. I wish to perform a great sacrifice. I have already informed the inner palace, the crown prince, the royal princes, down to the generals and soldiers. Now that I wish to make a great sacrifice, what does this require?’ The ministers addressed the king: ‘As the great king says, if you wish to perform a sacrifice, now is precisely the time.’ Having heard these words, the king immediately built a new hall to the east of the city. The king entered the new hall, wore garments of deer hide, anointed his body with fragrant ghee, and also placed deer horns upon his head. He smeared the ground with cow dung, and sat and lay upon it, along with the chief queen and the brāhmaṇa minister. A yellow cow was selected: one teat was milked for the king’s food, one teat for the queen’s food, one teat for the minister’s food, one teat was offered to the great assembly, and the rest was given to the calf. At that time, the king was endowed with eight qualities, and the minister was endowed with four qualities.”

“The ministers then said to the king, ‘So it is, so it is! It’s as the king says. He wants to arrange a large sacrifice and has told the palace wives about it, but he hasn’t told the prince, crown prince, great minister, and the officers. The king should tell them.’

“Hearing what the ministers said, the king then told the princes, crown prince, ministers, and officers, ‘My country is wealthy, the army is strong, and the treasury is overflowing. I want to arrange a large sacrifice.’

“The princes, crown prince, ministers, and officers then said to the king, ‘So it is, so it is! Great king, the country is now wealthy, the army is strong, and the treasury is overflowing. If you want to arrange a sacrifice, now would be the right time for it.’

“The king again told the great minister, ‘My country is wealthy, the army is strong, and I possess many treasures. I’ve talked to my palace wives, the princes, crown prince, and even the officers. Now, I want to arrange a large sacrifice. What will be needed for this?’

“The ministers said, ‘It’s as the great king says. If he wants to arrange a sacrifice, now would be the right time for it.’

“Hearing them say this, he had a new palace built to the east of the city. Entering that new palace, the king put on a deerskin garment and rubbed incensed ghee onto his body. He also wore deer antlers on his head and had cow dung spread on the ground, which he sat and laid on. His first wife and priestly great minister selected a yellow cow. It was milked once for the king to drink, once for his wife to drink, once for the minister to drink, and once to give to the great assembly. The rest was given to its calf.

“The king then accomplished eight things, and his great minister accomplished four things. What were the eight things that the king accomplished? That warrior king was descended from seven generations of fathers and mothers who were genuine, so he wasn’t slighted by others. This was the first thing he had achieved. That king was a handsome-looking member of a warrior tribe. This was the second thing. The virtue of that king’s precepts was higher, and his wisdom was complete. This was the third thing. That king practiced a variety of skills such as riding elephants, horses, and chariots, swordsmanship, archery, and other martial arts. There was nothing that he didn’t fully know. This was the fourth thing. That king possessed great authority that brought together the lesser kings. There were none who didn’t submit to him. This was the fifth thing. That king was well-spoken. What he said was gentle, and his meaning and content were complete. This was the sixth thing. That king possessed many treasures, and his treasury was overflowing. This was the seventh thing. That king was shrewd, bold, and had no weaknesses. This was the eighth thing. That warrior king accomplished these eight things.

23.34

「云何王成就八法？彼剎利王七世以來父母真正，不為他人所見輕毀，是為成就初法。彼王顏貌端正，剎利種族，是為二法。彼王戒德增盛，智慧具足，是為三法。彼王習種種技術，乘象、馬車、刀牟、弓矢、戰鬪之法，無不具知，是為四法。彼王有大威力，攝諸小王，無不靡伏，是為五法。彼王善於言語，所說柔軟，義味具足，是為六法。彼王多有財寶，庫藏盈溢，是為七法。彼王智謀勇果，無復怯弱，是為八法。彼剎利種王，成此八法。」

“What are the eight qualities possessed by the king? That kṣatriya king’s parents for seven generations were of pure birth, not despised or reviled by others: this was his possession of the first quality. That king was handsome in appearance, of kṣatriya lineage: this was the second quality. That king had abundant moral conduct and virtue, and was endowed with wisdom: this was the third quality. That king was trained in various arts—riding elephants, horse-drawn chariots, swords and halberds, bows and arrows, and methods of warfare, thoroughly knowing them all: this was the fourth quality. That king possessed great power and authority, holding sway over all lesser kings so that none failed to submit: this was the fifth quality. That king was skilled in speech, his words gentle, and full of meaning: this was the sixth quality. That king had much wealth and treasure, his storehouses and treasuries overflowing: this was the seventh quality. That king had wise counsel and was bold and resolute, having no timidity: this was the eighth quality. That kṣatriya king was endowed with these eight qualities.”

“What were the four things accomplished by that great minister? That priestly great minister was descended from seven generations of fathers and mothers who were genuine, so he wasn’t slighted by other people. This was the first thing.