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With Kūṭadanta 1.30

Kutadanta Sutta (Dialogues of the Buddha) 1.30

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English

1.30.17

And then the Brahman Kūṭadanta, as one who had seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt, and put away perplexity and gained full confidence, who had become dependent on no other for his knowledge of the teaching of the Master, addressed the Blessed One and said:
May the venerable Gotama grant me the favour of taking his tomorrow’s meal with me, and also the members of the Order with him.’
And the Blessed One signified, by silence, his consent. Then the Brahman Kūṭadanta, seeing that the Blessed One had accepted, rose from his scat, and keeping his right towards him as he passed, he departed thence. And at daybreak he had sweet food, both hard and soft, made ready at the pit prepared for his sacrifice, and had the time announced to the Blessed One: ‘It is time, O Gotama; and the meal is ready.’ And the Blessed One, who had dressed early in the. morning, put on his outer robe, and taking his bowl with him, went with the brethren to Kūṭadanta’s sacrificial pit, and sat down there on the seat prepared for him. And Kūṭadanta the Brahman satisfied the brethren with the Buddha at their head, with his own hand, with sweet food, both hard and soft, till they refused any more. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Kūṭadanta the Brahman took a low seat and seated himself beside him. And when he was thus seated the Blessed One instructed and aroused and incited and gladdened Kūṭadanta the Brahman with religious discourse; and then arose from his seat and departed thence.
Kūṭadanta Sutta is ended.
Notes
See, for instance, the notes above on P. 33; and the remarks, in the Introduction to the Ambaṭṭha, on the Aggañña Sutta.
No. 1 in Vol. II of the Pāli text in Prof. Fausb"ll’s edition, and of the Cambridge translation edited by Prof. Cowell.
This verse is quoted in the Dhammapada (verse 223).
The full version can also be seen in my ‘Buddhist Birth Stories,’ pp. xxii-xxvi.
Both Jātaka and Sutta are translated in full in my ‘Buddhist Suttas’ (vol. xi of the S. B. E., pp. 238-289).
Chāndogya Upanishad III, 16 and 17.

1.30.95

Hosea vi. 6; quoted Matt. ix. 13, and xii. 7. See also Micah vi. 6-8. Prov. xv. 8, and xxi. I 3, are, of course, later.
Mahābhārata I, 3o95 nearly = XIII, 1544. Compare XIII, 6073Ṇ
He gives as his authority, the Amara Koṣa; but the Koṣa merely mentions the word, in a list, without any explanation.
Aṅguttara I, 163, and other passages.
The passage is quoted in Muir’s Sanskrit Texts,’ III, 95.

1.30.53

For instance in his commentary on the Brahma-Sūtra, I, 1, 2; II, 2, 2; III, 3, 53.

1.30.103

For instance in the Mahāli and Jāliya Suttas, both translated below.
Sum. I, 247. The Vitaṇḍas are quoted and refuted in the Attha Sālinī, pp. 3, 90, 92, 241 (where the word is wrongly spelt).
Quoted sub voce in Subhūti’s ‘Abbidhānappadīpikā Sūci’ p. 310. According to the Sāsana Vaṃsa Dīpikā (Dr. Mabel Bode’s edition, p. 74), he lived at Arimaddana in Burma in 1127 A. D. See also Sāsana Vaṃsa Dīpo, verse 1238; Gandha Vaṃsa, pp. 63, 67; Forchammer, ‘Jardine Prize Essay,’ p. 34; J. P. T. S, 1882, p. 103.

1.30.269

With this attempt at derivation may be compared Nīlakaṇṭha on the passage quoted below from the Mahābhārata (as given in B. R.), Loka evāyatante te lokayatikā. Also Prof. Cowell’s suggestion (Sarvad. S., p. 2) that Lokāyata may be analysed etymologically as ‘prevalent in the world.’ The exact meaning of āyata is really very doubtful.
Fausb"ll’s edition, VI, 286. No less than four bas reliefs, illustrating this Jātaka, have been found at the Bharhut Tope. See my ‘Buddhist Birth Stories,’ p. cii. On the greater age of the verses, as compared with the prose, of the Jātakas, see ibid. lxxviii.
Loc. cit. See Deussen, ‘Vedānta-system,’ 310; and Thibaut, ‘Vedānta-Sutras,’ II, 269.

1.30.248

Gorresio’s edition, II, 109, 29. Both these passages from the epics are from later portions of them.
Chapter XIII, at the beginning. Burnouf (p. 168) reads tantras (instead of mantras), no doubt wrongly, and has a curious blunder in his note on the passage (P. 409). He says Lokāyata means in Pāli ‘fabulous history, romance’; and quotes, as his authority, the passage given above from the Abhidhāna Padīpikā, in which Lokāyataṃ is simply explained as vitaṇḍa-satthaṃ. This last expression cannot possibly mean anything of that sort.
Weber, Ueber ein fragment der Bhagavatī, II, 248.

1.30.7

My Milinda, I, 7.

1.30.17_2

Ibid. I, 17.

1.30.236

Cowell’s Translation, p. 236.

1.30.1882

Madhusūdana Sarasvatī, Prabodhacandrodaya, Sarva-darṣana saṃgraha.
Sarva-darṣana-saṃgraha, Chapter I, translated by Prof. Cowell in the version published in 1882.

1.30.4

Not the same as the one with the same name half way between Rājagaha and Nālandā (above, p. 1 of the text). Buddhaghosa (p.294) says it was like it.
The whole of Section 2 of the Soṇadaṇḍa is here repeated.
All given in the text in full, as in the Soṇadaṇḍa Sutta.
Sections 3-7 inclusive of the Soṇadaṇḍa are here repeated in full in the text.
As in Section 4.

1.30.85

Vidhā. Childers gives ‘pride’ as the only meaning of this word. But he has made a strange muddle between it and vidho. All that he has under both words should be struck out. All that he has under vidho should be entered under vidhā, which has always the one meaning ‘mode, manner, way.’ Used ethically of the Arahats it refers, no doubt, to divers ‘modes’ of pride or delusion (as for instance in vidhāsu na vikampanti at S. I, 84, and in the passage quoted in Childers). He makes vidhā a very rare word, and vidho a common one. It is just the contrary. Vidhā is frequent, especially at the end of adjectival compounds. Vidho is most rare. It is given doubtfully by Buddhaghosa, in discussing a doubtful reading at Sum. I, 269, in the sense of ‘yoke’; and is a possible reading at Vin. II, 136, 319; IV, 168, 363 in the sense of ‘brooch’ or ‘buckle.’
Here vidhā in Kūṭadanta’s mouth means, of course, mode of rite or ritual. Gotama lays hold of the ambiguity of the word, and twists it round to his ethical teaching in the sense of mode of generosity.
Parikkhārā, ‘accessories, fillings, equipments, appurtenances,’—the furniture of a room, the smallest things one wears, the few objects a wondering mendicant carries about with him, and so on.
Here again the word is turned into a riddle, the solution of which is the basis of the dialogue.
Literally ‘he who has a great realm’—just as we might say Lord Broadacres.
‘Such as jewels and plate.’ says Buddhaghosa (p. 295).
Raja-porise. On this word, the locative singular of a neuter abstract form, compare M. I, 85.

1.30.115

Because it was right and fit to do such deeds when one was young and rich. To spend one’s days in selfishness, and then, in old age to give gifts would be no good,’ says Buddhaghosa (P. 297).
Yaññassa parikkhārā. The latter word is here twisted round to a new sense.
Opāna = udapāna. Compare M. I, 379; Vin. I, 236; Mil. 411; Sum. I, 298; and the note at ‘Vinaya Texts,’ II, 115.

1.30.p14

Buddhaghosa explains this as meaning that he knew the result of Karma, he knew that his present prosperity was a gift to him by the good deeds done to others in the past, and that there would a similar result in future for his good deeds done now.
This whole closing sentence is repeated, in the text, of each of the sixteen.
The attendants, at such a general largesse, says Buddhaghosa (P.303), push the recipients about, make them stand in a queue, and use violence in doing so.

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