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the recluse Gotama will arrive at such-and-such a village or town.' They prepare a question: 'We will approach the recluse Gotama and ask him this question. If, when asked, he answers thus, we will refute him thus; and if, when asked, he answers thus, we will refute him thus.' They hear: 'Indeed, sirs, the recluse Gotama has arrived at such-and-such a village or town.' They approach the Blessed One. The Blessed One instructs them, incites them, encourages them, and gladdens them with a talk on the Dhamma. Instructed, incited, encouraged, and gladdened by the Blessed One with a talk on the Dhamma, they do not even ask the Blessed One a question, much less engage in debate. Instead, they ask the Blessed One for the opportunity to go forth from the home life into homelessness. The Blessed One ordains them. Having thus gone forth, dwelling alone, secluded, diligent, ardent, and resolute, they, before long – for the sake of which noble sons rightly go forth from home to homelessness... they attain that unsurpassed goal— the culmination of the holy life— having realized it for themselves with direct knowledge in this very life, and having entered upon it, they dwell therein. They said this: ‘Alas, sirs, we were lost; alas, sirs, we were utterly lost.’ For previously, though not ascetics, we claimed to be ascetics; though not brahmins, we claimed to be brahmins; though not arahants, we claimed to be arahants. ‘Now indeed we are ascetics, now indeed we are brahmins, now indeed we are arahants.’ This too, venerable sir, is a reason for me to follow the Dhamma in the Blessed One: ‘The Blessed One is perfectly enlightened, the Dhamma is well-proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is well-practiced.’ 373. And again, venerable sir, these Isidatta and Purāṇa, the carpenters, eat my food, ride my vehicles; I am the giver of their livelihood, the bringer of their fame. Yet they do not show me the same respect as they do the Blessed One. Once, venerable sir, when I was leading an army, and these Isidatta and Purāṇa, the carpenters, were with me, I stayed overnight in a certain cramped lodging. Then, venerable sir, these Isidatta and Purāṇa, the carpenters, spent much of the night in Dhamma talk, and then, facing their heads towards where the Blessed One was, and their feet towards me, they lay down. Then, venerable sir, it occurred to me: ‘How amazing, sirs, how wonderful, sirs! These Isidatta and Purāṇa, the carpenters, eat my food, ride my vehicles; I am the giver of their livelihood, the bringer of their fame. Yet they do not show me the same respect as they do the Blessed One. Surely these venerable ones know a great and progressive distinction in the teaching of that Blessed One.’ This too, venerable sir, is a reason for me to follow the Dhamma in the Blessed One: ‘The Blessed One is perfectly enlightened, the Dhamma is well-proclaimed by the Blessed One, the Sangha of the Blessed One’s disciples is well-practiced.’ the assembly of disciples. 374. “Furthermore, venerable sir, the Blessed One is a khattiya, and I am a khattiya; the Blessed One is a Kosalan, and I am a Kosalan; the Blessed One is eighty years old, and I am eighty years old. Because, venerable sir, the Blessed One is a khattiya and I am a khattiya, the Blessed One is a Kosalan and I am a Kosalan, the Blessed One is eighty years old and I am eighty years old; for this reason, venerable sir, I am worthy to show the highest respect to the Blessed One, to offer a gift of friendship. Come now, venerable sir, let us go; we have much to do, much to attend to.” “Now is the time, great king, as you deem fit.” Then King Pasenadi of Kosala rose from his seat, saluted the Blessed One, circumambulated him keeping his right side towards him, and departed. Then, not long after King Pasenadi of Kosala had departed, the Blessed One addressed the bhikkhus: “That, bhikkhus, is King Pasenadi of Kosala, who, having spoken these monuments of Dhamma, rose from his seat and departed. Learn, bhikkhus, these monuments of Dhamma; master, bhikkhus, these monuments of Dhamma; remember, bhikkhus, these monuments of Dhamma. They are connected with the goal, bhikkhus, these monuments of Dhamma, fundamental to the holy life.” This is what the Blessed One said. Delighted, those bhikkhus rejoiced in the Blessed One’s words. The Dhammacetiya Sutta, the ninth, is finished. 10. The Kaṇṇakatthalasutta 375. Thus have I heard: On one occasion the Blessed One was dwelling in Uruññā, at the Kaṇṇakattha deer park. Now at that time King Pasenadi of Kosala had arrived in Uruññā for some purpose or another. Then King Pasenadi of Kosala addressed a certain man: “Come, good man, go to the Blessed One; having approached him, in my name, bow your head at the Blessed One’s feet, and ask about his health, freedom from illness, lightness of being, strength, and comfortable dwelling, saying: ‘Venerable sir, King Pasenadi of Kosala bows his head at the Blessed One’s feet, and asks about his health, asks about your health, freedom from affliction, lightness, strength, and comfortable living. And say this: 'Today, Venerable Sir, King Pasenadi of Kosala, after his morning meal, will come to see the Blessed One.'" "Yes, Your Majesty," that man, having assented to King Pasenadi of Kosala, went to the Blessed One; having approached, saluted the Blessed One, and sat down to one side. Sitting to one side, that man said this to the Blessed One: "Venerable Sir, King Pasenadi of Kosala bows his head at the Blessed One's feet, and asks about your health, freedom from affliction, lightness, strength, and comfortable living; and says this: 'Today, Venerable Sir, King Pasenadi of Kosala, after his morning meal, will come to see the Blessed One.'" Now, Sister Soma and Sister Sakula heard: "Today, King Pasenadi of Kosala, after his morning meal, will come to see the Blessed One." Then Sister Soma and Sister Sakula, having approached King Pasenadi of Kosala at mealtime, said this: "Then, great king, on our behalf too, bow your head at the Blessed One's feet, and ask about his health, freedom from affliction, lightness, strength, and comfortable living – 'Venerable Sir, Sister Soma and Sister Sakula bow their heads at the Blessed One's feet, and ask about his health, freedom from affliction, lightness, strength, and comfortable living.'" 376. Then King Pasenadi of Kosala, after his morning meal, went to the Blessed One; having approached, saluted the Blessed One, and sat down to one side. Sitting to one side, King Pasenadi of Kosala said this to the Blessed One: "Venerable Sir, Sister Soma and Sister Sakula bow their heads at the Blessed One's feet, and ask about his health, freedom from affliction, lightness, strength, and comfortable living." "But, great king, did not Soma the sister and Sakula the sister find another messenger?" "Indeed, venerable sir, Soma the sister and Sakula the sister heard: 'Today, it is said, King Pasenadi of Kosala, having eaten his morning meal, will approach the Blessed One for an audience.' Then, venerable sir, Soma the sister and Sakula the sister came to me at mealtime and said this: 'Therefore, great king, on our behalf too, bow your head at the feet of the Blessed One, and ask about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding – "Soma the sister and Sakula the sister bow their heads at the feet of the Blessed One, and ask about his freedom from illness, freedom from affliction, lightness of body, strength, and comfortable abiding."'" "May they be happy, great king, Soma the sister and Sakula the sister." 377. Then King Pasenadi of Kosala said this to the Blessed One: "I have heard, venerable sir, that the recluse Gotama says this: 'There is no recluse or brahmin who claims to be all-knowing, all-seeing, possessing complete knowledge and vision; such a state does not exist.' Those who said this, venerable sir: 'The recluse Gotama says this: "There is no recluse or brahmin who claims to be all-knowing, all-seeing, possessing complete knowledge and vision; such a state does not exist"'; did they, venerable sir, speak in accordance with what the Blessed One said? Do they not misrepresent the Blessed One with what is not true? Do they explain the Dhamma in accordance with the Dhamma? And does no one who follows the Dhamma have any ground for reproach in their statement?" "Those who said this, great king: 'The recluse Gotama says this: "There is no recluse or brahmin who claims to be all-knowing, all-seeing, possessing complete knowledge and vision; such a state does not exist"'; they did not speak in accordance with what I said. Indeed, they misrepresent me with what is not true, with what is false." 378. Then King Pasenadi of Kosala addressed General Viṭaṭūbha. i – "Who, indeed, general, raised this topic in the royal inner palace?" "Sanjaya, great king, the brahmin of the Akasagotta clan." Then King Pasenadi of Kosala addressed a certain man: "Come, good man, in my name, invite Sanjaya, the brahmin of the Akasagotta clan, saying: 'Sir, King Pasenadi of Kosala invites you.'" "Yes, your Majesty," that man replied to King Pasenadi of Kosala, and went to where Sanjaya, the brahmin of the Akasagotta clan, was. Having approached, he said to Sanjaya, the brahmin of the Akasagotta clan: "Sir, King Pasenadi of Kosala invites you." Then King Pasenadi of Kosala said to the Blessed One: "Is it possible, Venerable Sir, that the Blessed One spoke with something else in mind, and people understood it differently? How, then, Venerable Sir, does the Blessed One know what was spoken?" "Thus, great king, I know what was spoken: 'There is no ascetic or brahmin who can know everything at once, see everything at once; that is not possible.'" "A reasonable statement, Venerable Sir, the Blessed One has made; a well-reasoned statement, Venerable Sir, the Blessed One has made: 'There is no ascetic or brahmin