Kutadanta's Question

The brahmin Kutadanta is about to perform a lavish sacrifice. Numerous bulls, cows, goats, and rams have been brought to the sacrificial pillar. However, the brahmin wishes to ask the Buddha which sacrifice will be successful. So, accompanied by other brahmins, he approaches the Blessed One. Approaching the Buddha and sitting down, Kutadanta asks his question.

The Buddha's Tale of the King and the Wise Brahmin Priest

The Buddha recounts how in ancient times there was a wealthy and powerful king, Mahavijita, who, in order to attain the heavenly realms, decided to make a lavish offering and, to accomplish this, approached his Brahmin priest. The Brahmin priest, in response, pointed out to the ruler that robbery and poverty reigned in the country. If the king were to consider tribute (for sacrifice) in a country experiencing unrest and oppression, he would be doing what should not be done. Instead, the king should provide all residents with the opportunity to provide for their own food and livelihood. Farmers – grain and food; merchants – money; those in the king's service – the necessary provisions. Thus, without depriving the residents of the fruits of their labor and allowing them to possess everything they need, the king will curb their inclinations to engage in robbery and plunder. Then, joyfully, dancing with children in their arms, all the people will live without locking their houses.
The king followed the Brahmin priest's advice, and soon his country began to prosper. The king then turned to the priest again, asking him to prepare a sacrifice. The priest suggested that the king obtain the consent of his subjects, and they approved of the idea. The priest instructed the king to remove regret, recognizing that people of varying qualities will come to the sacrifice: those who are merciful and those who kill living beings; those who refuse what is not given to them and those who take what is not given; those who are restrained and those insatiable in their pursuit of sensual pleasures; those who are truthful and those who slander; those who are gentle in speech and those who are harsh; those who are serious and those who are frivolous; those who are not greedy and those who are greedy; those who are benevolent and those who are ill-disposed. Let those whose qualities are vicious remain with them, but the king should direct his thoughts and mercy to those endowed with good qualities.

Thus, having received the consent of the citizens and made preparations, the king announces the upcoming offering. Brahmins and Kshatriyas, wealthy city dwellers and villagers, bring their share of the sacrifice to the king, but the king refuses their gifts, saying that thanks to their contributions, he has already accumulated great wealth—let them take what they have offered, and, in addition, from his wealth. The residents reflect on the impropriety of taking back their gifts and decide, following the king's example, to make their own offering.
Following this, the Brahmin priest explains to the king that a good offering is one that is made without killing creatures, without cutting down trees or destroying plants; without forcing slaves and servants to work by beatings or threats; that only those who are willing should work. The offering itself should be made only with clarified butter (ghee), sesame oil, fresh butter, curd, honey and molasses.

Kutadanta's second question

The Brahmins rejoice upon hearing the Buddha's story; Kutadanta is deeply pensive and suggests that the Buddha was one of the heroes of this story: either the king or the wise Brahmin priest. The Buddha confirms that he was the Brahmin priest at the time. After this, Kutadanta asks the Buddha whether there is a better offering, one that yields a more beautiful fruit, than the offering of King Mahavijita.

Buddha's Answer

The Buddha answers this question in the affirmative. He explains that those who give constant alms to hermits and who build hermitages reap more excellent fruits (hermits do not approach ordinary sacrifices due to the violence involved in their preparation).
Kutadanta continues to inquire about the best sacrifice and again receives an affirmative answer: the best offering is taking refuge in the Buddha, Dharma, and Sangha and observing the basic rules of moral self-discipline: refraining from destroying living things; not taking what is not given; controlling one's senses (and not serving them); refraining from false speech; and refraining from intoxication and frivolity.
There is an even more beautiful offering: the Buddha describes the stages of overcoming the hindrances (greed, ill will, anxiety and torment, inertia, and doubt). Then the Buddha describes the stages of meditative maturation, up to the attainment of wisdom—the destruction of rebirth. This account of the best offering is exactly the same as the description of the visible fruits of asceticism in the Samanñaphala Sutta (Digha Nikaya 2).

Kutadanta's solution

Kutadanta recognizes the truth in the Buddha's words and decides to release all the animals brought to the sacrificial pole: let them eat green grass, drink cool water, and let a cool breeze caress them. Then, Kutadanta invites the Buddha and the Sangha to a meal the following morning. The Blessed One silently accepts. Thus, Kutadanta becomes a layperson supporting the Sangha.