23 （二三）究罗檀头经

Thus have I heard:

Once, the Buddha was traveling in the country of Kusumapura with a great assembly of 1,250 bhikṣus. He arrived at the north of the village of Kusumapura, a brāhmaṇa village, and stayed overnight in the Śiśiravana forest.

At that time, there was a brāhmaṇa named Jāṇussoṇi who lived in the village of Kusumapura. The village was prosperous and the people were thriving. There were gardens, ponds, and trees with cool shade. King Prasenajit granted this village to the brāhmaṇa Jāṇussoṇi as a brahmin's share. This brāhmaṇa had been born into a family of seven generations of pure ancestry, not despised by others. He was well-versed in the three collections of the non-Buddhist teachings and was able to discern various scriptures. He was well-versed in the subtle and obscure points of worldly literature and was also skilled in the methods of divining the characteristics of great men, predicting auspiciousness and inauspiciousness, and performing sacrificial rituals. He had five hundred disciples whom he taught without ceasing. At that time, the brāhmaṇa wished to perform a great sacrifice and had prepared five hundred bulls, five hundred cows, five hundred bull calves, five hundred heifer calves, five hundred ewes, and five hundred rams to be used as offerings.

At that time, the brāhmaṇas, elders, and householders of the village of Kusumapura heard that the śramaṇa Gautama, the son of the Śākya clan, had renounced the householder's life, attained the path, and was traveling through the human realm from the country of Kusumapura. He had arrived at the north of the village of Kusumapura, at the Śiśiravana forest, and had attained great fame, renowned throughout the world. He was a Tathāgata, an Arhat, a Perfectly Enlightened One, endowed with the ten titles. Among the devas, humans, Māra, or Māra's followers, śramaṇas, and brāhmaṇas, he had personally realized and taught the Dharma. His words, whether superior, middling, or inferior, were all truly genuine, endowed with the meaning and taste of the Dharma, and pure in the practice of the Brahma-way. "Such a true person should be visited and seen. Now, we should go together to see him." Having said this, they immediately led each other out of the village of Kusumapura, following each other in groups, wishing to go to where the Buddha was.

At that time, the brāhmaṇa Jāṇussoṇi was on a high tower. He saw the people following each other in groups from afar. He asked his attendant, "For what reason are these people following each other in groups? Where are they going?"

The attendant replied, "I heard that the śramaṇa Gautama, the son of the Śākya clan, renounced the householder's life, attained the path, and is traveling through the human realm from the country of Kusumapura. He has arrived at the north of the village of Kusumapura, at the Śiśiravana forest, and has attained great fame, renowned throughout the world. He is a Tathāgata, an Arhat, a Perfectly Enlightened One, endowed with the ten titles. Among the devas, humans, Māra, or Māra's followers, śramaṇas, and brāhmaṇas, he has personally realized and teaches the Dharma. His words, whether superior, middling, or inferior, are all truly genuine, endowed with the meaning and taste of the Dharma, and pure in the practice of the Brahma-way. The brāhmaṇas, elders, and householders of this village have gathered together and are following each other, wishing to go and pay their respects to the śramaṇa Gautama."

At that time, the brāhmaṇa Jāṇussoṇi ordered his attendant, "Quickly go and tell the people in my voice, 'You all wait a moment. Wait for me to go. I will go together with you to see the śramaṇa Gautama.'"

At that time, the attendant immediately accepted the order and went to tell the people, "Wait! Wait for me to go. I will go together with you to see the śramaṇa Gautama."

The people replied to the messenger, "Quickly return and tell the brāhmaṇa, 'Now is the right time. Let us go together.'"

The attendant returned and reported that the people were already waiting, saying, "Now is the right time. Let us go together." At that time, the brāhmaṇa then descended from the building and stood at the central gate.

At that time, there were five hundred other brāhmaṇas sitting outside the central gate, assisting Jūlakadāṇḍa in preparing for the great sacrifice. Seeing Jūlakadāṇḍa, they all stood up to welcome him and asked, "Great brāhmaṇa! Where are you going?"

They replied, "We have heard that the śramaṇa Gautama, the son of the Śākya clan, has renounced the householder's life and attained enlightenment. He is traveling in the human realm of the country of Kuru and has arrived at the Śiśupāvana grove north of the village of Kāsī. He has a great reputation that is well-known throughout the world. He is a Tathāgata, an Arhat, a Perfectly Enlightened One, endowed with the ten titles. Among devas, humans, śramaṇas, and brāhmaṇas, he has personally realized and teaches the Dharma to others. His words, whether superior, middling, or inferior, are all truly genuine, endowed with the meaning and taste of the Dharma, and his pure practice is complete. Such a true person is worthy of being visited and seen. O brāhmaṇas! I have also heard that Gautama knows the three kinds of sacrifices and the sixteen sacrificial implements. What our elders in the assembly cannot know, I now wish to perform a great sacrifice. The cattle and sheep are already prepared. I wish to go to Gautama to ask about the three kinds of sacrifices and the sixteen sacrificial implements. Once we obtain this method of sacrifice, our merits will be complete and our fame will spread far and wide."

At that time, the five hundred brāhmaṇas said to Jūlakadāṇḍa, "Master, do not go. Why is that? They should come here, not us going there. The master's parents for seven generations have been genuine and not disparaged by others. If one accomplishes this Dharma, they should come here, not us going to them."

They also said, "Master, you are well-versed in the three collections of scriptures, proficient in various texts, and well-versed in the subtle and profound worldly classics. You are also skilled in the Dharma of the marks of a great person, in divining auspiciousness and inauspiciousness, and in sacrificial rites and ceremonies. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master has an upright and handsome appearance, endowed with the marks of a Brahmā. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master's precepts and virtues are superior, and he is accomplished in wisdom. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master's words are gentle, and he is fully endowed with eloquence, with pure meaning and flavor. If one accomplishes this Dharma, they should come here, not us going to them."

"Moreover, the master is the leader of the assembly, with many disciples. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master always teaches five hundred brāhmaṇas. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, students from the four directions all come to request and receive teachings, asking about various skills and sacrificial rites, and the master is able to answer them all. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master is respected and offered to by King Prasenajit and King Bimbisāra. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master is wealthy with treasures, and his treasury is overflowing. If one accomplishes this Dharma, they should come here, not us going to them. Moreover, the master is wise and discerning, and his words are eloquent and without timidity. If one accomplishes this Dharma, they should come here, not us going to them. If the master is fully endowed with these eleven Dharmas, they should come here, not us going to them."

Then Jāṇusṣuṇi said, "Yes, yes, as you say. I indeed have these virtues, not without them. You should listen to me speak further about the virtues accomplished by Śramaṇa Gautama. We should go to him, not him coming here. Śramaṇa Gautama's parents for seven generations have been genuine, not despised by others. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama has an upright and handsome appearance, born into a kṣatriya family. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama was born into a noble family and left home to practice the path. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is fully endowed with radiance and has a genuine family lineage, leaving home to cultivate the path. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama was born into a wealthy family with great power, leaving home to cultivate the path. If one accomplishes this Dharma, we should go to him, not him coming here."

"Moreover, Śramaṇa Gautama is fully endowed with the precepts of the noble ones and has accomplished wisdom. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is skilled in speech, gentle and harmonious. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is the leader of the assembly, with many disciples. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama has forever extinguished desire and love, without any sudden outbursts. Worries and fears are already removed, and the hairs on his body do not stand on end. He is joyful and harmonious, praised by others as good. He speaks well of the rewards of practice and does not disparage other paths. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is always respectfully offered to by King Prasenajit and King Bimbisāra. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is respectfully offered to by the brāhmaṇa Vṛṣākāyava, as well as by the brāhmaṇas Brahmadatta, Tārāpīḍa, Vṛṣadhvaja, and the young brāhmaṇa Sañjayin. If one accomplishes this Dharma, we should go to him, not him coming here."

"Moreover, Śramaṇa Gautama is revered and offered to by his śrāvaka disciples. He is also respected by the devas and spirits. The Śākyas, Kurus, Pañcālas, Vṛjis, Mallas, and Somas all revere him. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama has King Prasenajit and King Bimbisāra accept the three refuges and five precepts. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama has the brāhmaṇa Vṛṣākāyava and others accept the three refuges and five precepts. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama's disciples accept the three refuges and five precepts. The devas, Śākyas, Kurus, and others accept the three refuges and five precepts. If one accomplishes this Dharma, we should go to him, not him coming here."

"Moreover, wherever Śramaṇa Gautama goes, he is revered and offered to by all people. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, wherever Śramaṇa Gautama goes, whether to a city, town, or village, he is not without being moved by respect and offerings. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, wherever Śramaṇa Gautama goes, non-humans and spirits dare not disturb him. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, wherever Śramaṇa Gautama goes, the people there all see light and hear the sounds of heavenly music. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, wherever Śramaṇa Gautama goes, when he is about to leave, the people there all long for him, weep, and see him off. If one accomplishes this Dharma, we should go to him, not him coming here."

"Moreover, when Śramaṇa Gautama first left home, his parents and relatives wept with longing. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama left home in his youth, abandoning all adornments, elephants, horses, jeweled carriages, the five desires, and necklaces. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama renounced the position of a wheel-turning king and left home to cultivate the path. If he had stayed at home, he would have been king of the four continents, ruling over the people and resources. We would all belong to him. If one accomplishes this Dharma, we should go to him, not him coming here."

"Moreover, Śramaṇa Gautama is well-versed in the Brahma-dharma and can explain it to others. He also converses with Brahma. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is well-versed in the three kinds of sacrifices and the sixteen sacrificial implements, which we elders do not know. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is endowed with the thirty-two marks. If one accomplishes this Dharma, we should go to him, not him coming here. Moreover, Śramaṇa Gautama is wise and penetrating, without timidity. If one accomplishes this Dharma, we should go to him, not him coming here. That Gautama has come to this village of Kūṭadanta. He is our superior and a distinguished guest. We should go to pay our respects."

At that time, the five hundred brāhmanas said to Jūlakaṇṭha, "How wonderful! How extraordinary! Are his merits really like that? If Gautama had accomplished just one of those merits, he still should not have come. How much less so now that he has them all? We should all go together to pay our respects."

Jūlakaṇṭha said, "Those who wish to go should know the time has come."

At that time, the brāhman immediately prepared his jeweled carriage, surrounded by five hundred brāhmanas, and the brāhman householders and elders of Kūṭadanta, and went to the Śiśupāvana forest. Having arrived, he got off the carriage, walked to where the World-Honored One was, greeted him, and sat to one side. At that time, the brāhmanas, elders, and householders, some bowed to the Buddha and sat, some greeted him and sat, some called his name and sat, some joined their palms towards the Buddha and sat, and some sat in silence. When the assembly had all sat down, Jūlakaṇṭha said to the Buddha, "I wish to ask something. If you have the leisure, and if I may be allowed to ask, I will dare to ask."

The Buddha said, "Ask as you wish."

At that time, the brāhman said to the Buddha, "I have heard that Gautama is well-versed in the three kinds of sacrifices and the sixteen kinds of sacrificial implements, which our elders and ancestors were unable to know. We now wish to perform a great sacrifice. We have already prepared five hundred bulls, five hundred cows, five hundred bull calves, five hundred heifer calves, five hundred ewes, and five hundred rams. We wish to perform a sacrifice. Today, we have come to ask about the three sacrificial methods and the sixteen sacrificial implements. If we can accomplish this sacrifice, we will obtain great rewards, our fame will be widely known, and we will be respected by gods and humans."

At that time, the World-Honored One said to the brāhman Jūla-t'an-tou, "Listen attentively now, listen attentively, and think about it well. I shall explain it for you."

The brāhman said, "Yes, Gautama! I wish to hear it with great joy."

At that time, the Buddha said to Jūla-t'an-tou, "Long ago, in the distant past, there was a king of the kṣatriya caste who was of the water-sprinkling lineage. He wanted to perform a great sacrifice, so he gathered the brāhman ministers and said to them, 'I now have abundant wealth and treasures, and I indulge in the five desires. I am already old, but my troops are strong and fearless. My treasury is overflowing. I now wish to perform a great sacrifice. What do you ministers say is necessary for the sacrifice?' At that time, the ministers said to the king, 'Yes, Your Majesty! As the king says, the country is rich and the troops are strong, and the treasury is overflowing. But the people have many evil thoughts and practice many unwholesome things. If a sacrifice is performed at this time, it will not be in accordance with the Dharma of sacrifice. It is like sending a thief to chase a thief, which will not succeed. Your Majesty! Do not think that these are my people who can conquer, kill, rebuke, and stop. The neighboring kings should provide what they need, those who engage in commerce should provide their wealth and treasures, and those who cultivate fields should provide their oxen, calves, and seeds, so that they can each take care of themselves. If the king does not oppress the people, the people will be at ease, raise their children and grandchildren, and enjoy themselves together.'"

The Buddha said to Jūla-t'an-tou, "At that time, when the king heard the words of the ministers, he provided clothing and food for those close to him, wealth and treasures for those engaged in commerce, and oxen and seeds for those who cultivated fields. At that time, the people each took care of themselves, did not harm each other, raised their children and grandchildren, and enjoyed themselves together."

The Buddha said, "At that time, the king again summoned the ministers and said to them, 'My country is rich and the troops are strong, and the treasury is overflowing. I provide for the people so that they have nothing lacking, and they raise their children and grandchildren and enjoy themselves together. I now wish to perform a great sacrifice. What do you ministers say is necessary for the sacrifice?' The ministers said to the king, 'Yes, yes, as the king says. The country is rich and the troops are strong, and the treasury is overflowing. I provide for the people so that they have nothing lacking, and they raise their children and grandchildren and enjoy themselves together. If the king wishes to perform a sacrifice, he should inform the inner palace.' At that time, the king entered and informed the inner palace, 'My country is rich and the troops are strong, and the treasury is overflowing. I have abundant wealth and treasures and wish to perform a great sacrifice.' At that time, the consorts immediately said to the king, 'Yes, yes, as the great king says. The country is rich and the troops are strong, and the treasury is overflowing. I have abundant treasures and wish to perform a great sacrifice. Now is the right time.' The king came out and reported to the ministers, 'My country is rich and the troops are strong, and the treasury is overflowing. I provide for the people so that they have nothing lacking, and they raise their children and grandchildren and enjoy themselves together. I now wish to perform a great sacrifice. I have already informed the inner palace. You should tell me what is needed in a moment.'"

"At that time, the ministers immediately said to the king, 'Yes, yes, as the king says. If you wish to perform a great sacrifice, you should inform the crown prince, princes, ministers, and generals.' At that time, when the king heard the words of the ministers, he immediately informed the crown prince, princes, ministers, and generals, saying, 'My country is rich and the troops are strong, and the treasury is overflowing. I wish to perform a great sacrifice.' At that time, the crown prince, princes, and all the ministers and generals immediately said to the king, 'Yes, yes, great king! Now the country is rich and the troops are strong, and the treasury is overflowing. If you wish to perform a sacrifice, now is the right time.' At that time, the king again told the ministers, 'My country is rich and the troops are strong, and I have abundant wealth and treasures. I wish to perform a great sacrifice. I have already informed the inner palace, the crown prince, princes, and even the generals. Now I wish to perform a great sacrifice. What is needed?' The ministers said to the king, 'As the great king says, if you wish to perform a sacrifice, now is the right 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 a deerskin robe, anointed his body with fragrant butter oil, and placed a deer horn on his head. He smeared cow dung on the ground and sat and lay on it, together with the first consort, brahmins, and ministers. They selected a yellow cow, and the king ate one of its teats, the consort ate one, the ministers ate one, and one was offered to the great assembly, while the rest was given to the calf. At that time, the king accomplished eight principles, and the ministers accomplished four principles."

"What are the eight principles accomplished by the king? For seven generations, the parents of that kṣatriya king were genuine and not despised by others. This is the first principle accomplished. That king has an upright appearance and is of the kṣatriya caste. This is the second principle. That king has increased virtuous precepts and is endowed with wisdom. This is the third principle. That king is skilled in various arts, such as riding elephants, horses, and chariots, and in the methods of wielding swords, spears, and bows and arrows, and he knows them all. This is the fourth principle. That king has great power and subdues all minor kings, who all submit. This is the fifth principle. That king is good at speaking and his words are gentle, with complete meaning and flavor. This is the sixth principle. That king has abundant wealth and treasures, and his treasury is overflowing. This is the seventh principle. That king is wise, courageous, and resolute, without any cowardice. This is the eighth principle. The kṣatriya king accomplishes these eight principles."

"What are the four principles accomplished by the brahmin ministers? For seven generations, the parents of those brahmin ministers were genuine and not despised by others. This is the first principle. Furthermore, those ministers are well-versed in the three divisions of the Vedas, are able to discern various scriptures, are well-versed in the subtle and obscure worldly classics, and are also skilled in the methods of discerning the marks of great men, observing auspiciousness and inauspiciousness, and performing sacrificial rites. This is the second principle. Furthermore, those ministers are good at speaking and their words are gentle, with complete meaning and flavor. This is the third principle. Furthermore, those ministers are wise, courageous, and resolute, without any cowardice, and are well-versed in all sacrificial rites. This is the fourth principle. At that time, the king accomplished eight principles, and the brahmin ministers accomplished four principles. That king had four kinds of assistance, three sacrificial rites, and sixteen sacrificial implements."

"At that time, the brahmin ministers explained the king's intention in sixteen ways in the new palace, dispelling the king's doubts. What are the sixteen? The ministers said to the king, 'Some people say: "Now the kṣatriya king wants to perform a great sacrifice, but for seven generations his parents were not genuine and were always despised by others." Even if there are such words, they cannot defile the king. Why is that? The king's parents for seven generations were genuine and not despised by others.' 'Some people say: "Now the kṣatriya king wants to perform a great sacrifice, but his appearance is ugly and he is not of the kṣatriya caste." Even if there are such words, they cannot defile the king. Why is that? The king has an upright appearance and is of the kṣatriya caste.' 'Some people say: "Now the kṣatriya king wants to perform a great sacrifice, but he does not have superior precepts and is not endowed with wisdom." Even if there are such words, they cannot defile the king. Why is that? The king has increased virtuous precepts and is endowed with wisdom.' 'Some people say: "Now the kṣatriya king wants to perform a great sacrifice, but he is not skilled in various arts, such as riding elephants, horses, and chariots, and cannot understand the methods of various troops." Even if there are such words, they cannot defile the king. Why is that? The king is skilled in various arts, such as riding elephants, horses, and chariots, and in the methods of various troops, and he understands them all.' 'Some people say: "The king wants to perform a great sacrifice, but he does not have great power to subdue the minor kings." Even if there are such words, they cannot defile the king. Why is that? The king has great power to subdue the minor kings."

'Some people say: "The king wants to perform a great sacrifice, but he is not good at speaking, and his words are coarse and do not have complete meaning and flavor." Even if there are such words, they cannot defile the king. Why is that? The king is good at speaking, and his words are gentle, with complete meaning and flavor.' 'Some people say: "The king wants to perform a great sacrifice, but he does not have much wealth and treasure." Even if there are such words, they cannot defile the king. Why is that? The king's treasury is full and overflowing with wealth and treasure.' 'Some people say: "The king wants to perform a great sacrifice, but he is not wise, and his mind is timid and weak." Even if there are such words, they cannot defile the king. Why is that? The king is wise, courageous, and resolute, without any cowardice.' 'Some people say: "The king wants to perform a great sacrifice, but he does not speak to the inner palace." Even if there are such words, they cannot defile the king. Why is that? The king wants to perform a sacrifice, and he first speaks to the inner palace.' 'Some people say: "The king wants to perform a great sacrifice, but he does not speak to the crown prince and princes." Even if there are such words, they cannot defile the king. Why is that? The king wants to perform a sacrifice, and he first speaks to the crown prince and princes.' 'Some people say: "The king wants to perform a great sacrifice, but he does not speak to the ministers." Even if there are such words, they cannot defile the king. Why is that? The king wants to perform a great sacrifice, and he first speaks to the ministers.' 'Some people say: "The king wants to perform a great sacrifice, but he does not speak to the generals." Even if there are such words, they cannot defile the king. Why is that? The king wants to perform a sacrifice, and he first speaks to the generals.

'Some people say: "The king wants to perform a great sacrifice, but the brahmin ministers for seven generations have parents who are not genuine and are always despised by others." Even if there are such words, they cannot defile the king. Why is that? My parents for seven generations are genuine and are not despised by others.' 'Some people say: "The king wants to perform a great sacrifice, but the ministers are not proficient in reciting the three divisions of the non-Buddhist teachings, cannot distinguish various scriptures, are not well-versed in the subtle and obscure of worldly texts, and are not good at the methods of discerning the marks of great men, observing auspicious and inauspicious omens, and performing sacrificial rites." Even if there are such words, they cannot defile the king. Why is that? I am proficient in reciting the three divisions of the non-Buddhist teachings, can distinguish various scriptures, am well-versed in the subtle and obscure of worldly texts, and am also good at the methods of discerning the marks of great men, observing auspicious and inauspicious omens, and performing sacrificial rites.' 'Some people say: "The king wants to perform a great sacrifice, but the ministers are not good at speaking, and their words are coarse and do not have complete meaning and flavor." Even if there are such words, they cannot defile the king. Why is that? I am good at speaking, and my words are gentle, with complete meaning and flavor.' 'Some people say: "The king wants to perform a great sacrifice, but the ministers are not endowed with wisdom, their minds are timid and weak, and they do not understand the methods of sacrifice." Even if there are such words, they cannot defile the king. Why is that? I am wise, courageous, and resolute, without any cowardice, and I understand all the methods of sacrifice.

The Buddha told Jūla-t'an-t'ou: "The king had doubts about sixteen matters, but the ministers resolved the king's mind with sixteen matters."

The Buddha said: "At that time, the great minister, in the new palace, instructed and benefited the king with ten practices. What are the ten? The great minister said: 'When the king performs a sacrifice, all those who come to the assembly, whether they have killed or not killed, are equally given. If those who have killed come, they are also given, and they themselves will know. If those who have not killed come, they are also given. This is why they are given, and they are given with such a mind. If those who come to the assembly have stolen, engaged in sexual misconduct, slandered, spoken harshly, lied, engaged in frivolous talk, been greedy, jealous, or had wrong views, they are also given. They themselves will know. If those who have not stolen, up to those with right views come, they are also given. This is why they are given, and they are given with such a mind.'"

The Buddha told the brāhmaṇa: "The great minister instructed and benefited the king with these ten practices."

He further told the brāhmaṇa: "At that time, the kṣatriya king had three regretful thoughts in the new palace, which were eliminated by the great minister. What were the three? The king had the regretful thought: 'I have already performed a great sacrifice, will perform a great sacrifice, and am now performing a great sacrifice. This has caused great loss of wealth and treasures. I have these three thoughts and feel regret.' The great minister said: 'The king has already performed a great sacrifice, has already given, will give, and is now giving. It is not appropriate to feel regret about this meritorious sacrifice.' These were the three regretful thoughts the king had when entering the new palace, which were eliminated by the great minister."

The Buddha told the brāhmaṇa: "At that time, the kṣatriya king, the water-sprinkled head-anointed one, on the full moon day of the fifteenth, emerged from the new palace and lit a large fire pile in front of the palace. Holding an oil bottle in his hand, he poured oil onto the fire, chanting: 'Give, give.' At that time, the king's queen heard that the king, on the full moon day of the fifteenth, had emerged from the new palace and lit a large fire pile in front of the palace. Holding an oil bottle in his hand, he was pouring oil onto the fire, chanting: 'Give, give.' The queen and her attendants, bringing much wealth and treasures, came to the king and said: 'These various treasures will assist the king in performing the sacrifice.' Brāhmaṇa! The king then told the queen and attendants: 'Stop, stop! You have already made offerings. I have plenty of wealth and treasures to perform the sacrifice.' The queens and attendants thought to themselves: 'We should not take these treasures back to the palace. If the king performs a great sacrifice in the east, we will use them to assist.' Brāhmaṇa! Later, when the king performed a great sacrifice in the east, the queens and attendants used these treasures to assist in performing the great sacrifice."

"At that time, the crown prince and princes heard that the king, on the full moon day of the fifteenth, had emerged from the new palace and lit a large fire pile in front of the palace. Holding an oil bottle in his hand, he was pouring oil onto the fire, chanting: 'Give, give.' The crown prince and princes, bringing much wealth and treasures, came to the king and said: 'Use these treasures to assist the king in performing the great sacrifice.' The king said: 'Stop, stop! You have already made offerings. I have plenty of wealth and treasures to perform the sacrifice.' The crown princes and princes thought to themselves: 'We should not take these treasures back. If the king performs a great sacrifice in the south, we will use them to assist.' In this way, the great ministers brought treasures, saying: 'We have already assisted the king in performing the great sacrifice in the west.' The generals brought treasures, saying: 'We have already assisted the king in performing the great sacrifice in the north.'"

The Buddha told the brāhmaṇa: "When that king performed the great sacrifice, he did not kill cows, sheep, or any other beings. He only used butter, milk, sesame oil, honey, molasses, and rock candy for the sacrifice."

The Buddha told the brāhmaṇa: "When that kṣatriya king performed the great sacrifice, he was joyful at the beginning, joyful in the middle, and joyful at the end. This is the method for accomplishing the sacrifice."

The Buddha told the brāhmaṇa: "After that kṣatriya king performed the great sacrifice, he shaved his beard and hair, put on the three Dharma robes, left home to practice the path, cultivated the four immeasurable minds, and when his body perished and his life ended, he was reborn in the Brahma Heaven. At that time, the king's wife, after performing the great giving, also shaved her hair, put on the three Dharma robes, left home to practice the path, practiced the four Brahma practices, and when her body perished and her life ended, she was reborn in the Brahma Heaven. The brāhmaṇa minister, after teaching the king to perform the sacrifice in the four directions, also performed the great giving, and then shaved his beard and hair, put on the three Dharma robes, left home to practice the path, practiced the four Brahma practices, and when his body perished and his life ended, he was reborn in the Brahma Heaven."

The Buddha told the brāhmaṇa: "At that time, the king performed the three sacrificial rites and the sixteen sacrificial implements, and accomplished the great sacrifice. What do you think about this?"

At that time, when Jāṇussoṇi heard the Buddha's words, he remained silent and did not reply. Then the five hundred brāhmaṇas said to Jāṇussoṇi: "The words of the Śramaṇa Gautama are subtle. Why does the master remain silent and not answer?"

Jāṇussoṇi replied: "The words of the Śramaṇa Gautama are subtle. I do not disagree with them. The reason I remain silent is because I am thinking to myself. The Śramaṇa Gautama speaks of this matter as if he has not heard it from others. I am silently thinking: 'Could the Śramaṇa Gautama be that kṣatriya king? Or is he that brāhmaṇa minister?'"

At that time, the World-Honored One said to Jāṇussoṇi: "Excellent! Excellent! Your observation of the Tathāgata is indeed appropriate. At that time, the kṣatriya king who performed the great sacrifice, was he not someone else? Do not think so. It was I myself. At that time, I made great offerings and gave wisdom."

Jāṇussoṇi said to the Buddha: "Are there greater rewards than these three sacrifices and the sixteen sacrificial implements?"

The Buddha said: "There are."

Jāṇussoṇi asked: "What are they?"

The Buddha said: "If one can always make offerings to the Sangha, ensuring that it is not cut off, the merit is superior to those."

He further asked: "If one can always make offerings to the Sangha, ensuring that it is not cut off, and this merit is the most supreme, is there anything superior to this?"

The Buddha said: "There is."

He further asked: "What is it?"

The Buddha said: "If one were to perform the three sacrifices and the sixteen offerings, and make offerings to the Sangha continuously, it would not be as good as building a monastery for the Sangha. This offering is the most supreme."

He further asked: "Is there anything more supreme than performing the three sacrifices and the sixteen offerings, and making offerings to the Sangha continuously, as well as building a monastery for the Sangha?"

The Buddha said: "There is."

He further asked: "What is it?"

The Buddha said: "If one performs three kinds of sacrifices and sixteen sacrificial implements, and makes offerings to the Sangha continuously, and also builds monasteries and halls for the Sangha, it is not as good as giving rise to a joyful mind and speaking with one's own mouth: 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.' This merit is the most supreme."

He further asked: "Is this the limit of the three refuges to attain great rewards? Is there anything superior to this?"

The Buddha said: "There is."

He further asked: "What is it?"

The Buddha said: "If one joyfully accepts and practices the five precepts, not killing, not stealing, not engaging in sexual misconduct, not deceiving, and not drinking alcohol for the duration of one's life, this merit is supreme."

He further asked: "Up to these three sacrifices and the five precepts, can one attain great rewards? Is there anything superior to this?"

The Buddha said: "There is."

He further asked: "What is it?"

The Buddha said: "If one can think of all sentient beings with a compassionate mind, even for the time it takes to milk a cow, that merit is supreme."

He further asked: "Is the great fruit of compassion attained by these three sacrifices? Is there anything superior to this?"

The Buddha said: "There is."

He further asked: "What is it?"

The Buddha said: "If a Tathāgata, Arhat, Perfectly Enlightened One appears in the world, someone who leaves home to practice the path in the Buddha's teachings, who is fully endowed with all virtues, and who attains the three knowledges, eliminates all ignorance, and is fully endowed with wisdom, why is this? Because of not being negligent and enjoying solitude, this merit is supreme."

Jūtarandhu further said to the Buddha: "Gautama! I have prepared five hundred cows and sheep each for sacrifice, but now I release them all to roam freely following water and grass. I now take refuge in the Buddha, the Dharma, and the Sangha. Please allow me to be an upāsaka in the true Dharma. From now on, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. I only wish that the World-Honored One and the great assembly would accept my invitation." At that time, the World-Honored One silently accepted.

At that time, the brāhmaṇa saw that the Buddha silently accepted the invitation. He then rose, paid homage to the Buddha, circumambulated him three times, and left. Returning home, he prepared various delicacies. The next day, when the time came, the World-Honored One put on his robe, took his alms bowl, and together with a great assembly of 1,250 bhikṣus, went to the brāhmaṇa's house, took his seat, and sat down. At that time, the brāhmaṇa personally served and offered food to the Buddha and the saṃgha. After they had finished eating and put away their bowls, the Buddha spoke a verse for the brāhmaṇa:

Sacrificing to fire is supreme, chanting the hymns is supreme, the
king among men is supreme, the ocean among rivers is supreme
the moon among stars is supreme, the sun among lights is
supreme, above, below, and in the four directions, among all living
beings, among the gods and people of the world, only the
Buddha is supreme. Those who seek great merit should make offerings
to the Three Jewels.

At that time, the brāhmaṇa Jāṇussoṇi took a small seat and sat in front of the Buddha. At that time, the World-Honored One gradually taught the Dharma for him, showing, teaching, benefiting, and delighting him, speaking about giving, precepts, and being born in heaven, showing the great suffering of desire, the hindrance of the upper defilements, and the supreme way of transcendence, distributing and revealing various holy life. At that time, the World-Honored One saw that the brāhmaṇa's mind was soft and pliable, with light and minimal afflictions, easily to be tamed. According to the constant practice of all Buddhas, he spoke about the truth of suffering, distinguishing and revealing it, speaking about the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path of transcendence. At that time, the brāhmaṇa Jāṇussoṇi immediately removed dust and defilements on that seat, and attained the purity of the Dharma eye. Just as a clean white cloth is easy to be dyed, so was the brāhmaṇa Jāṇussoṇi. He saw the Dharma, attained the Dharma, attained the fruit, and abided in certainty, not relying on others' faith, and attained fearlessness. He said to the Buddha, "I now take refuge in the Buddha, Dharma, and Saṅgha for the third time. Please allow me to be an upāsaka in the true Dharma. From now on, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol."

He again said to the Buddha, "I only wish that the World-Honored One would accept my invitation for seven more days." At that time, the World-Honored One silently accepted. At that time, the brāhmaṇa personally served and offered to the Buddha and the Saṅgha for seven days. After seven days, the World-Honored One traveled through the human world.

Not long after the Buddha left, the brāhmaṇa Jāṇussoṇi became ill and passed away. At that time, many bhikṣus heard that Jāṇussoṇi had offered to the Buddha for seven days, and not long after the Buddha left, he became ill and passed away. They thought to themselves, "Where will that person be reborn after death?" At that time, the bhikṣus went to where the World-Honored One was, bowed their heads at his feet, and sat to one side. "Where will Jāṇussoṇi be reborn after his death? "

The Buddha told the bhikṣus, "That person purified the practice of the brahmacarya, accomplished the Dharma, and was not disturbed by the Dharma. Having severed the five lower fetters, he attained parinirvāṇa in that very life and will not return to this world."

At that time, the bhikṣus heard what the Buddha said and joyfully received and practiced it.