Once upon a time, King Bimbisara of the proud kingdom of Kosala was preparing for a grand sacrificial ceremony to pray for his country's prosperity. He had prepared 500 bulls, 500 young bulls, 500 heifers, and 500 male and female goats to be tied up at the altar and slaughtered as offerings to heaven.

In addition, he had also prepared many slaves captured from battles, enemy generals caught in war, and many young women who were all bound to be killed at the ceremony as offerings to heaven. These people were terrified of death and wept bitterly because they could not forget their loved ones.

At that time, many monks put on their robes before noon each day and went door-to-door begging for food regardless of social status or wealth. After eating their meals obtained through alms-giving (Pindapata), they would go to Buddha's residence where they paid homage before sitting down beside him. One elder among them said to Buddha: "World Honored One! We are about to hold a grand sacrificial ceremony praying for our country's prosperity. King Bimbisara has already prepared five hundred bulls, five hundred young bulls, five hundred heifers along with five hundred male and female goats which will all be slaughtered as offerings during this ceremony."

"King Bimbisara has also prepared many slaves captured from battles along with enemy generals caught in war plus numerous young women who will all be bound up at the altar then killed as offerings too," continued the elder monk. "We see these people crying bitterly due to fear of death while missing their loved ones."

Buddha knew about King Bimbisara's plan for holding such a sacrificial ceremony so he told those monks seeking his teachings: "Sacrificing horses is called horse sacrifice; sacrificing humans is called human sacrifice. Sacrificing living beings by throwing sticks to determine the winner and loser, thereby killing people or animals, is called stick sacrifice. Offering wine as a libation while killing people or animals is called wine sacrifice. Performing sacrificial ceremonies for the country or all sentient beings while killing people or animals is called unobstructed sacrifice."

"These sacrifices that kill people or other living beings have no merit nor any effect in praying for blessings," Buddha continued. "They cannot bring about good karmic results but instead create great negative karma for those who hold such ceremonies and participate in them. Sages of this world will not attend such cruel sacrificial ceremonies where they try to gain blessings through slaughtering living beings."

"Sages only attend those sacrificial ceremonies which do not harm any living being nor offer their flesh and blood as offerings because these kinds of grand rituals do not cause pain to anyone," said Buddha wisely. "Wise individuals should organize and participate more often in these types of non-violent sacrificial ceremonies without offering flesh and blood so that they can accumulate much merit, receive many blessings, and attain great happiness."

"Such non-violent sacrificial ceremonies are the most respectful offerings to heaven since they do not hurt any living being nor offer their flesh and blood," concluded Buddha with compassion. "Heavenly gods love these pure-hearted grand rituals which cause no suffering to sentient beings, thus blessing humanity with happiness and joyfulness. Only those who cherish life may receive protection from heavenly gods."

At this time, the Buddha spoke a verse:

"Offering sacrifices of horses and oxen,

Competing with sticks in games,

The victor drinks the wine

And commits great sin.

Such offerings of sacrifice

Often bring no great reward.

Goats, sheep, cows and pigs

Are all killed for such purposes.

But the noble ones do not perform them;

They refrain from killing any living creature.

Those who follow the right path,

As did the noble ones before them,

Will find that their offerings bear fruit:

Their actions are never empty or meaningless.

Great is the offering of sacrifice!

It brings praise and rewards from heaven."

When the Buddha's teachings to his disciples reached the ears of King Bimbisara, he immediately released all slaves, prisoners of war, young women, bulls, cows, calves, rams and ewes. He rewarded the former slaves and prisoners with money and granted them freedom. The king released all animals into the forest to live freely.

King Bimbisara promised not to hold any more sacrificial ceremonies that involved killing humans or other beings. Instead of offering meat as sacrifices in future ceremonies, vegetarian food would be offered instead.

Upon learning about King Bimbisara's actions, the Buddha praised him saying: "King Bimbisara is truly a person with deep roots of virtue and wisdom."

Pali original scripture

SN.3.9/(9) Yaññasuttaṃ

　　 120. Sāvatthinidānaṃ. Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.

　　 Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ– “idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.

　　 Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi–

　　 “Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷhaṃ;

　　 Mahāyaññā mahārambhā, na te honti mahapphalā.

　　 “Ajeḷakā ca gāvo ca, vividhā yattha haññare;

　　 Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

　　 “Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

　　 Ajeḷakā ca gāvo ca, vividhā nettha haññare.

　　 Etaṃ sammaggatā yaññaṃ, upayanti mahesino.

　　 “Etaṃ yajetha medhāvī, eso yañño mahapphalo;

　　 Etañhi yajamānassa, seyyo hoti na pāpiyo.

　　 Yañño ca vipulo hoti, pasīdanti ca devatā”ti.