Tipitaka Studies 11: The Kutadanta Sutta — Revolutionizing “Sacrifice” from Bloody Rituals to Merit of the Heart
Introduction: Shifting the Definition of Sanctity
In the context of ancient Indian society, “sacrifice” was considered a sacred ritual of the highest importance, yet it was often conducted at the expense of an immense number of animal lives. The Kutadanta Sutta presents a revolutionary perspective by shifting this concept from cruel bloody rituals to pure acts of giving and spiritual practice. This discourse highlights that spiritual investment requiring less wealth can achieve results of immeasurable value.
1. The Great Sacrifice of Death: The Scene at Khanumata
This significant event took place at the home of a Brahmin named Kutadanta in the village of Khanumata—a royal estate granted by King Bimbisara of Magadha. Kutadanta had made preparations for a “Great Sacrifice” (Mahayajja), tethering a vast number of animals for slaughter, including 700 bulls, 700 steers, 700 heifers, 700 goats, and 700 rams, totaling over 3,500 lives.
Despite these grand preparations, Kutadanta desired to learn the “Threefold Sacrifice with Sixteen Accessories” to ensure the ritual was perfect. He chose to ignore the objections of other Brahmins and traveled to consult the Buddha, motivated by deep respect for the Teacher’s reputation.
2. The Ideal Sacrifice Model: Governance and Economics Before Ritual
The Buddha responded by recounting the legend of King Mahavijita’s Sacrifice from the past, which served as a blueprint for a perfect ritual performed without violence:
- Peace through Economic Stability: Before the ritual began, the Royal Chaplain advised the King to handle the “thorns” of banditry and crime not through execution, imprisonment, or banishment, but through economic support. This included providing seed and fodder to those dedicated to agriculture, capital to those in commerce, and proper wages to government officials. As a result, the country became peaceful, secure, and prosperous, forming a stable foundation for the ritual.
- Inclusivity and Leadership: A complete sacrifice required the consent and cooperation of all sectors, including regional rulers, ministers, Brahmins, and wealthy householders. Furthermore, both the King and the Chaplain had to be endowed with virtues, knowledge, and high moral standards.
- A Bloodless Ritual (Ahimsa): This sacrifice involved no killing of cattle or other animals, no felling of trees for sacrificial posts, and no harm to smaller creatures. The offerings consisted only of ghee, oil, butter, curd, honey, and molasses. To ensure the purity of the giver’s heart, the King was advised to focus solely on recipients who possessed virtue and abstained from the ten forms of unwholesome conduct.
3. The Five Levels of Sacrifice: From the Material to the Spiritual
When Kutadanta asked if there were sacrifices requiring even less wealth and preparation but yielding higher results, the Buddha outlined five progressively internal levels of merit:
| Order | Level of Sacrifice | Description | Superior Benefit |
| 1 | Regular Alms (Nityadana) | Offering regular alms specifically to virtuous recluses. | Recluses and Arahants participate because there is no violence or coercion involved. |
| 2 | Monastery Gift (Viharadana) | Building a dwelling place dedicated to the Sangha from all directions. | Requires less continuous effort than alms as it is a one-time contribution. |
| 3 | Taking Refuge (Sarana) | Taking the Buddha, Dhamma, and Sangha as one’s refuge with a faithful heart. | A spiritual merit involving the dedication of one’s life rather than material wealth. |
| 4 | The Five Precepts | Abstaining from killing, stealing, sexual misconduct, lying, and intoxicants. | No other gift equals the gift of the Five Precepts; it requires zero material wealth. |
| 5 | Jhana and Wisdom | Achieving the Four Jhanas and attaining the Knowledge of Ending Defilements. | The most superior sacrifice, as it involves abandoning mental hindrances. |
Conclusion: The Miracle of a Changed Heart
Upon hearing this teaching—which covered the nature of giving, morality, and the path to liberation—Kutadanta Brahmin attained the “Eye of Dhamma” (becoming a Sotapanna). With a purified heart, he declared himself a lay follower of the Triple Gem and immediately performed a profound act of compassion:
“I release the 700 bulls, 700 steers, 700 heifers, 700 goats, and 700 rams. I grant them their lives. Let them eat green grass and drink cool water; let the cool breeze blow upon them”.
The Kutadanta Sutta remains a vital lesson, teaching us that true merit is not measured by the scale of a ritual but by the development of a heart free from defilements and filled with compassion. It represents a spiritual investment in internal growth that yields the highest possible returns.
