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for the noble generation… Indeed, friends, the recluse Gotama renounced from a high family, from an unmixed warrior family… Indeed, friends, the recluse Gotama renounced from a rich family, with great wealth, with great possessions… Indeed, friends, to the recluse Gotama people come from other kingdoms, from other countries, to ask questions… Indeed, friends, to the recluse Gotama many thousands of deities have gone for refuge with their lives… Indeed, friends, to the recluse Gotama such a beautiful reputation has arisen: "Thus indeed is that Blessed One, Arahant, Perfectly Self-Awakened, accomplished in knowledge and conduct, well-gone, knower of the worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Awakened One, the Blessed One."… Indeed, friends, the recluse Gotama is endowed with the thirty-two marks of a Great Man… Indeed, friends, the recluse Gotama speaks welcomingly, is friendly, converses pleasantly, without a frown, with an open face, one who speaks first… Indeed, friends, the recluse Gotama is respected, revered, honored, venerated, esteemed by the four assemblies… Indeed, friends, in the recluse Gotama many gods and humans are deeply devoted… Indeed, friends, the recluse Gotama in whatever village or town he dwells, in that village or town non-humans do not harm humans… Indeed, friends, the recluse Gotama is a leader of a community, a leader of a group, a teacher of a group, and is declared foremost among the founders of various sects. For indeed, friends, in whatever way fame comes to these recluses and brahmins, not in that way has fame come to the recluse Gotama. But rather, by unsurpassed accomplishment in knowledge and conduct, has fame come to the recluse Gotama… Indeed, friends, the recluse Gotama, King Seniya of Magadha… Bimbisāra, with his son, with his wife, with his retinue, with his ministers, has gone for refuge with his life… “Indeed, sirs, King Pasenadi of Kosala, with his son, with his wife, with his retinue, with his ministers, has gone for refuge to the recluse Gotama with his life… “Indeed, sirs, the brahmin Pokkharasāti, with his son, with his wife, with his retinue, with his ministers, has gone for refuge to the recluse Gotama with his life… “Indeed, sirs, the recluse Gotama is honored, respected, esteemed, revered, venerated by King Seniya Bimbisāra of Magadha… “Indeed, sirs, the recluse Gotama is honored, respected, esteemed, revered, venerated by King Pasenadi of Kosala… “Indeed, sirs, the recluse Gotama is honored, respected, esteemed, revered, venerated by the brahmin Pokkharasāti… “Indeed, sirs, the recluse Gotama has arrived at Khāṇumata, he is dwelling in Khāṇumata, in Ambalaṭṭhikā. And indeed, sirs, whatever recluses or brahmins come to our village territory, they are our guests. And guests should be honored by us, respected, esteemed, revered, venerated. Since, sirs, the recluse Gotama has arrived at Khāṇumata, he is dwelling in Khāṇumata, in Ambalaṭṭhikā, the recluse Gotama is our guest. And a guest should be honored by us, respected, esteemed, revered, venerated. For this reason, that venerable Gotama is not fit to approach us for an audience. Rather, we ourselves are fit to approach that venerable Gotama for an audience. So much, sirs, is the praise of that venerable Gotama that I have learned, but that venerable Gotama is not praised so little. For that venerable Gotama is of immeasurable praise.” When this was said, those brahmins said to the brahmin Kūṭadanta: “As venerable Kūṭadanta speaks of the praise of the recluse Gotama, even if that venerable Gotama were dwelling a hundred leagues from here, it would be fitting for a faithful young man of good family to approach him for an audience, even with a sack on his back.” “In that case, sirs, All of us will go to see the ascetic Gotama. The Story of the Great Victorious King's Sacrifice 334. Then the brahmin Kūṭadanta, together with a large company of brahmins, approached the Blessed One where he was, at Ambalaṭṭhikā. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Some brahmin householders from Khāṇumata bowed to the Blessed One and sat down to one side. Some exchanged greetings with the Blessed One, and having concluded the courteous and memorable talk, sat down to one side. Some, raising their joined hands towards the Blessed One, sat down to one side. Some announced their name and clan and sat down to one side. Some remained silent and sat down to one side. 335. Seated to one side, the brahmin Kūṭadanta spoke to the Blessed One, saying: "I have heard this, good Gotama: 'The ascetic Gotama knows the three kinds of sacrifice-accomplishment with sixteen requisites.' But I do not know the three kinds of sacrifice-accomplishment with sixteen requisites. And I wish to offer a great sacrifice. It would be good if Master Gotama would teach me the three kinds of sacrifice-accomplishment with sixteen requisites." 336. "In that case, brahmin, listen, pay careful attention, I will speak." "Yes, good sir," the brahmin Kūṭadanta replied to the Blessed One. The Blessed One said this: "Formerly, brahmin, there was a king named Mahāvijita (Great Victor), who was rich, of great wealth, of great possessions, with abundant gold and silver, with abundant property and implements, with abundant grain and provisions, with full treasuries and storehouses. Then, brahmin, as King Mahāvijita was alone, in seclusion, this thought arose in his mind: 'Indeed, I have acquired vast human enjoyments, I dwell having completely conquered a great expanse of earth. What if I were to offer a great sacrifice, which would be for my long-term welfare and happiness?' 337. "Then, brahmin, The king Mahāvijita, addressed his brahmin chaplain, and spoke thus: "Here, brahmin, as I was alone, in retreat, this thought arose in my mind: 'Indeed, I have acquired vast human enjoyments, having conquered a great expanse of earth, I dwell therein. What if I were to offer a great sacrifice, which would be for my long-term welfare and happiness?' I wish, brahmin, to offer a great sacrifice. May your reverence instruct me for my long-term welfare and happiness." 338. When this was said, brahmin, the brahmin chaplain spoke to King Mahāvijita thus: "Your Majesty's country is full of thorns, full of oppression. Village raids are seen, town raids are seen, city raids are seen, highway robberies are seen. If Your Majesty were to collect taxes in such a thorny, oppressed country, Your Majesty would be acting improperly. It might occur to Your Majesty: 'I will remove this thorn of bandits by execution, or by imprisonment, or by confiscation, or by censure, or by banishment.' But this is not the proper eradication of this thorn of bandits. Those who remain after being killed will later harass the king's country. But by relying on this arrangement, there is a proper eradication of this thorn of bandits. Therefore, Your Majesty, to those in Your Majesty's country who are engaged in farming and cattle-rearing, Your Majesty should provide seed and provisions. To those in Your Majesty's country who are engaged in trade, Your Majesty should provide capital. To those in Your Majesty's country who are engaged in royal service, Your Majesty should arrange for food and wages. And these people, attending to their own work, will not harass the king's country; and a great revenue will accrue to the king. The countries will be safe and stable, without thorns, without oppression. People, rejoicing with delight, dancing their children on their hips, will dwell, as it were, with open doors." "Yes, sir," the Great Victorious King, O brahmin, having agreed to the brahmin priest, to those in his kingdom who engaged in farming and cattle-rearing, the Great Victorious King provided seed and food. And to those in his kingdom who engaged in trade, the Great Victorious King provided capital. And to those in his kingdom who engaged in royal service, the Great Victorious King arranged for wages and salaries. And those people, devoted to their own work, did not harm the king's kingdom. And a great revenue accrued to the king. The provinces were secure, thornless, unmolested. The people, joyful and delighted, danced their children on their chests, and lived, as it were, with open doors. Then, O brahmin, the Great Victorious King addressed the brahmin priest, saying: "Indeed, the root of banditry has been removed by your honor. Thanks to your honor's arrangement, a great revenue has accrued to me. The provinces are secure, thornless, unmolested. The people, joyful and delighted, dance their children on their chests, and live, as it were, with open doors. I wish, O brahmin, to perform a great sacrifice. May your honor instruct me for my long-term welfare and happiness." The Four Provisions 339. "Then, your majesty, as for the Khattiyas, the royal attendants, both urban and rural, who are in your majesty's kingdom, your majesty should invite them, saying: 'I wish, sirs, to perform a great sacrifice. May your honors approve of this, for my long-term welfare and happiness.' As for the ministers and councillors, both urban and rural, who are in your majesty's kingdom; as for the great brahmin householders, both urban and rural; as for the wealthy householders, both urban and rural; your majesty should invite them, saying: 'I wish, sirs, to perform a great sacrifice. May your honors approve of this, for my long-term welfare and happiness.' 'Yes, sir,' the Great Victorious King, O brahmin, having agreed to the brahmin priest, as for the Khattiyas, the royal attendants, both urban and rural, who were in his kingdom, the King... Mahāvijita addressed them: “I wish, sirs, to offer a great sacrifice. May you sirs permit me what would be for my long-term welfare and happiness.” “Let His Majesty the King offer the sacrifice,