Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
icchānaṅgale → icchānaṅkale (pts1ed)At one time the Buddha was staying in a forest near Icchānaṅgala.

Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.
jāṇussoṇi → jāṇusoṇī (mr)the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.

Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi:Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “kathaṁ, bho, brāhmaṇo hotī”ti?“How do you become a brahmin?”

Bhāradvājo māṇavo evamāha:Bhāradvāja said this: “yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—“When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation— ettāvatā kho, bho, brāhmaṇo hotī”ti.then you’re a brahmin.”

Vāseṭṭho māṇavo evamāha:Vāseṭṭha said this: “yato kho, bho, sīlavā ca hoti vattasampanno ca—“When you’re ethical and accomplished in doing your duties— ettāvatā kho, bho, brāhmaṇo hotī”ti.then you’re a brahmin.”

Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.But neither was able to persuade the other.

Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi:So Vāseṭṭha said to Bhāradvāja, “ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe.“Worthy Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:He has this good reputation: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma.Come, let’s go to see him and ask him about this matter. Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti.As he answers, so we’ll remember it.”

“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.“Yes, worthy sir,” replied Bhāradvāja.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.So they went to the Buddha and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.When the greetings and polite conversation were over, they sat down to one side, Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:and Vāseṭṭha addressed the Buddha in verse:

“Anuññātapaṭiññātā, tevijjā mayamasmubho;“We’re both authorized masters of the three Vedas. Ahaṁ pokkharasātissa, tārukkhassāyaṁ māṇavo.I’m a student of Pokkharasāti, and he of Tārukkha.

Tevijjānaṁ yadakkhātaṁ, tatra kevalinosmase;We’re fully qualified in all the Vedic experts teach. Padakasmā veyyākaraṇā, jappe ācariyasādisā;
veyyākaraṇā → no byākaraṇā (si, sya-all, km, mr)As philologists and grammarians, we match our tutors in recitation. Tesaṁ no jātivādasmiṁ, vivādo atthi gotama.We have a dispute regarding genealogy.

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;For Bhāradvāja says that one is a brahmin due to birth, Ahañca kammunā brūmi, evaṁ jānāhi cakkhuma.
kammunā → kammanā (bj, pts1ed)but I declare it’s because of one’s deeds. oh Clear-eyed One, know this as our debate.

Te na sakkoma ñāpetuṁ, aññamaññaṁ mayaṁ ubho;
ñāpetuṁ → saññattuṁ (pts1ed); saññāpetuṁ (mr)Since neither of us was able to convince the other, Bhavantaṁ puṭṭhumāgamā, sambuddhaṁ iti vissutaṁ.we’ve come to ask you, sir, renowned as the awakened one.

Candaṁ yathā khayātītaṁ, pecca pañjalikā janā;As people honor with cupped palms the moon on the cusp of waxing, Vandamānā namassanti, lokasmiṁ gotamaṁ.bowing, they revere gotama in the world.

Cakkhuṁ loke samuppannaṁ, mayaṁ pucchāma gotamaṁ;We ask this of Gotama, the Eye arisen in the world: Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;
kammunā → kammanā (bj, pts1ed)is one a brahmin due to birth, or else because of deeds? Ajānataṁ no pabrūhi, yathā jānemu brāhmaṇan”ti.We don’t know, please tell us, so we can recognize a brahmin.”

“Tesaṁ vo ahaṁ byakkhissaṁ,“I shall explain to you,” (vāseṭṭhāti bhagavā)said the Buddha, Anupubbaṁ yathātathaṁ; jātivibhaṅgaṁ pāṇānaṁ,“accurately and in sequence, the taxonomy of living creatures, Aññamaññāhi jātiyo.for species are indeed diverse.

Tiṇarukkhepi jānātha, na cāpi paṭijānare;Know the grass and trees, though they lack self-awareness. Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.They’re defined by birth, for species are indeed diverse.

Tato kīṭe paṭaṅge ca, yāva kunthakipillike;Next there are bugs that crawl or fly, and so on, to ants and termites. Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.They’re defined by birth, for species are indeed diverse.

Catuppadepi jānātha, khuddake ca mahallake;Know the quadrupeds, too, both small and large. Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.They’re defined by birth, for species are indeed diverse.

Pādudarepi jānātha, urage dīghapiṭṭhike;Know, too, the long-backed snakes, crawling on their bellies. Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.They’re defined by birth, for species are indeed diverse.

Tato macchepi jānātha, udake vārigocare;Next know the fish, whose habitat is the water. Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.They’re defined by birth, for species are indeed diverse.

Tato pakkhīpi jānātha, pattayāne vihaṅgame;Next know the birds, winged chariots in flight. Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.They’re defined by birth, for species are indeed diverse.

Yathā etāsu jātīsu, liṅgaṁ jātimayaṁ puthu;While the differences between these species are defined by birth, Evaṁ natthi manussesu, liṅgaṁ jātimayaṁ puthu.the differences between humans are not defined by birth.

Na kesehi na sīsehi, na kaṇṇehi na akkhīhi;Not by hair nor by head, not by ear nor by eye, Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.not by mouth nor by nose, not by lips nor by eyebrow,

Na gīvāya na aṁsehi, na udarena na piṭṭhiyā;not by shoulder nor by neck, not by belly nor by back, Na soṇiyā na urasā, na sambādhe na methune.
na sambādhe na methune → na sambādhā na methunā (mr)not by buttocks nor by breast, not by groin nor by genitals,

Na hatthehi na pādehi, naṅgulīhi nakhehi vā;not by hands nor by feet, not by fingers nor by nails, Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;not by knees nor by thighs, not by color nor by voice: Liṅgaṁ jātimayaṁ neva, yathā aññāsu jātisu.none of these are defined by birth as it is for other species.

Paccattañca sarīresu, manussesvetaṁ na vijjati;In specific human bodies you can’t find such distinctions. Vokārañca manussesu, samaññāya pavuccati.The distinctions among humans are spoken of by convention.

Yo hi koci manussesu, gorakkhaṁ upajīvati;Anyone among humans who lives off keeping cattle: Evaṁ vāseṭṭha jānāhi, kassako so na brāhmaṇo.know them, Vāseṭṭha, as a farmer, not a brahmin.

Yo hi koci manussesu, puthusippena jīvati;Anyone among humans who lives off various professions: Evaṁ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.know them, Vāseṭṭha, as a professional, not a brahmin.

Yo hi koci manussesu, vohāraṁ upajīvati;Anyone among humans who lives off trade: Evaṁ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.know them, Vāseṭṭha, as a trader, not a brahmin.

Yo hi koci manussesu, parapessena jīvati;Anyone among humans who lives off serving others: Evaṁ vāseṭṭha jānāhi, pessako so na brāhmaṇo.
pessako → pessiko (bj, sya-all, km, pts1ed)know them, Vāseṭṭha, as a servant, not a brahmin.

Yo hi koci manussesu, adinnaṁ upajīvati;Anyone among humans who lives off stealing: Evaṁ vāseṭṭha jānāhi, coro eso na brāhmaṇo.know them, Vāseṭṭha, as a bandit, not a brahmin.

Yo hi koci manussesu, issatthaṁ upajīvati;Anyone among humans who lives off archery: Evaṁ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.know them, Vāseṭṭha, as a warrior, not a brahmin.

Yo hi koci manussesu, porohiccena jīvati;Anyone among humans who lives off priesthood: Evaṁ vāseṭṭha jānāhi, yājako so na brāhmaṇo.know them, Vāseṭṭha, as a sacrificer, not a brahmin.

Yo hi koci manussesu, gāmaṁ raṭṭhañca bhuñjati;Anyone among humans who taxes village and nation, Evaṁ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.know them, Vāseṭṭha, as a ruler, not a brahmin.

Na cāhaṁ brāhmaṇaṁ brūmi, yonijaṁ mattisambhavaṁ;I don’t call someone a brahmin after the mother’s womb they’re born from. Bhovādi nāma so hoti, sace hoti sakiñcano;
Bhovādi → bhovādī (sya-all, km)If they still have attachments, they’re just someone who says ‘worthy’. Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.Having nothing, taking nothing: that’s who I declare a brahmin.

Sabbasaṁyojanaṁ chetvā, yo ve na paritassati;Having cut off all fetters they have no anxiety; Saṅgātigaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
visaṁyuttaṁ → visaññuttaṁ (bj, cck, mr)they’ve slipped their chains and are detached: that’s who I declare a brahmin.

Chetvā naddhiṁ varattañca, sandānaṁ sahanukkamaṁ;
naddhiṁ → nandiṁ (bj); nandhiṁ (pts1ed)They’ve cut the strap and harness, the halter and bridle too; Ukkhittapalighaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.with cross-bar lifted, they’re awakened: that’s who I declare a brahmin.

Akkosaṁ vadhabandhañca, aduṭṭho yo titikkhati;Abuse, killing, caging: they endure these without anger. Khantībalaṁ balānīkaṁ, tamahaṁ brūmi brāhmaṇaṁ.Patience is their powerful army: that’s who I declare a brahmin.

Akkodhanaṁ vatavantaṁ, sīlavantaṁ anussadaṁ;Not irritable or pretentious, dutiful in precepts and observances, Dantaṁ antimasārīraṁ, tamahaṁ brūmi brāhmaṇaṁ.tamed, bearing their final body: that’s who I declare a brahmin.

Vāripokkharapatteva, āraggeriva sāsapo;Like water from a lotus leaf, like a mustard seed off the point of a pin, Yo na limpati kāmesu, tamahaṁ brūmi brāhmaṇaṁ.sensual pleasures slip off them: that’s who I declare a brahmin.

Yo dukkhassa pajānāti, idheva khayamattano;They understand for themselves the end of suffering in this life; Pannabhāraṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.with burden put down, detached: that’s who I declare a brahmin.

Gambhīrapaññaṁ medhāviṁ, maggāmaggassa kovidaṁ;Deep in wisdom, intelligent, expert in the path and what is not the path; Uttamatthamanuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.arrived at the highest goal: that’s who I declare a brahmin.

Asaṁsaṭṭhaṁ gahaṭṭhehi, anāgārehi cūbhayaṁ;Mixing with neither householders nor the homeless; Anokasārimappicchaṁ, tamahaṁ brūmi brāhmaṇaṁ.a migrant with no bastion, few in wishes: that’s who I declare a brahmin.

Nidhāya daṇḍaṁ bhūtesu, tasesu thāvaresu ca;They’ve laid aside violence against creatures firm and frail; Yo na hanti na ghāteti, tamahaṁ brūmi brāhmaṇaṁ.not killing or making others kill: that’s who I declare a brahmin.

Aviruddhaṁ viruddhesu, attadaṇḍesu nibbutaṁ;Not fighting among those who fight, quenched among those who have taken up arms, Sādānesu anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.not grasping among those who grasp: that’s who I declare a brahmin.

Yassa rāgo ca doso ca, māno makkho ca ohito;They’ve discarded greed and hate, along with conceit and contempt, Sāsaporiva āraggā, tamahaṁ brūmi brāhmaṇaṁ.like a mustard seed off the point of a pin: that’s who I declare a brahmin.

Akakkasaṁ viññāpaniṁ, giraṁ saccaṁ udīraye;The words they utter are polished, informative, and true, Yāya nābhisajje kiñci, tamahaṁ brūmi brāhmaṇaṁ.and don’t offend anyone: that’s who I declare a brahmin.

Yo ca dīghaṁ va rassaṁ vā, aṇuṁ thūlaṁ subhāsubhaṁ;They don’t steal anything in the world, long or short, Loke adinnaṁ nādeti, tamahaṁ brūmi brāhmaṇaṁ.tiny or huge, beautiful or ugly: that’s who I declare a brahmin.

Āsā yassa na vijjanti, asmiṁ loke paramhi ca;They have no hope for this world or the next; Nirāsāsaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Nirāsāsaṁ → nirāsayaṁ (bj, pts1ed)with no need for hope, detached: that’s who I declare a brahmin.

Yassālayā na vijjanti, aññāya akathaṅkathiṁ;They have no clinging, knowledge has freed them of indecision, Amatogadhaṁ anuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.they’ve arrived at the objective of freedom from death: that’s who I declare a brahmin.

Yodhapuññañca pāpañca, ubho saṅgaṁ upaccagā;They’ve escaped the chain of both good and bad deeds; Asokaṁ virajaṁ suddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.sorrowless, stainless, pure: that’s who I declare a brahmin.

Candaṁ va vimalaṁ suddhaṁ, vippasannaṁ anāvilaṁ;Pure as the spotless moon, clear and unclouded, Nandībhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.they’ve ended relish for rebirth: that’s who I declare a brahmin.

Yo imaṁ palipathaṁ duggaṁ, saṁsāraṁ mohamaccagā;They’ve got past this grueling swamp of delusion, transmigration. Tiṇṇo pāraṅgato jhāyī, anejo akathaṅkathī;Meditating in stillness, free of indecision, they have crossed over to the far shore. Anupādāya nibbuto, tamahaṁ brūmi brāhmaṇaṁ.They’re quenched by not grasping: that’s who I declare a brahmin.

Yodhakāme pahantvāna, anāgāro paribbaje;
pahantvāna → pahatvāna (bj)They’ve given up sensual pleasures, and have gone forth from lay life; Kāmabhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.they’ve ended rebirth in the sensual realm: that’s who I declare a brahmin.

Yodhataṇhaṁ pahantvāna, anāgāro paribbaje;They’ve given up craving, and have gone forth from lay life; Taṇhābhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.they’ve ended craving to be reborn: that’s who I declare a brahmin.

Hitvā mānusakaṁ yogaṁ, dibbaṁ yogaṁ upaccagā;They’ve thrown off the human yoke, and slipped out of the heavenly yoke; Sabbayogavisaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.unyoked from all yokes: that’s who I declare a brahmin.

Hitvā ratiñca aratiṁ, sītībhūtaṁ nirūpadhiṁ;Giving up desire and discontent, they’re cooled and free of attachments; Sabbalokābhibhuṁ vīraṁ, tamahaṁ brūmi brāhmaṇaṁ.a hero, master of the whole world: that’s who I declare a brahmin.

Cutiṁ yo vedi sattānaṁ, upapattiñca sabbaso;They know the passing away and rebirth of all beings; Asattaṁ sugataṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.unattached, holy, awakened: that’s who I declare a brahmin.

Yassa gatiṁ na jānanti, devā gandhabbamānusā;Gods, centaurs, and humans don’t know their destiny; Khīṇāsavaṁ arahantaṁ, tamahaṁ brūmi brāhmaṇaṁ.the perfected ones with defilements ended: that’s who I declare a brahmin.

Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṁ;They have nothing before or after, or even in between. Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.Having nothing, taking nothing: that’s who I declare a brahmin.

Usabhaṁ pavaraṁ vīraṁ, mahesiṁ vijitāvinaṁ;Captain of the herd, excellent hero, great seer and victor; Anejaṁ nhātakaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
nhātakaṁ → nahātakaṁ (bj, cck, pts1ed)unstirred, washed, awakened: that’s who I declare a brahmin.

Pubbenivāsaṁ yo vedi, saggāpāyañca passati;They who know their past lives, see heaven and places of loss, Atho jātikkhayaṁ patto, tamahaṁ brūmi brāhmaṇaṁ.and have attained the end of rebirth: that’s who I declare a brahmin.

Samaññā hesā lokasmiṁ, nāmagottaṁ pakappitaṁ;For name and clan are formulated as mere convention in the world. Sammuccā samudāgataṁ, tattha tattha pakappitaṁ.Produced by mutual agreement, they’re formulated in each case.

Dīgharattānusayitaṁ, diṭṭhigatamajānataṁ;For a long time this misconception has prejudiced those who don’t understand. Ajānantā no pabrunti, jātiyā hoti brāhmaṇo.
Ajānantā no → ajānantā no ca (sya-all); ajānantā noti ajānantā eva (ṭīkā) | pabrunti → pabruvanti (bj, pts1ed); brūhanti (sya-all)Ignorant, they declare that one is a brahmin by birth.

Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo;
brāhmaṇo → vasalo (sya-all, km, mr) abrāhmaṇo → brāhmaṇo (sya-all, km, mr)You’re not a brahmin by birth, nor by birth a non-brahmin. Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.You’re a brahmin by your deeds, and by deeds a non-brahmin.

Kassako kammunā hoti, sippiko hoti kammunā;You’re a farmer by your deeds, by deeds you’re a professional; Vāṇijo kammunā hoti, pessako hoti kammunā.you’re a trader by your deeds, by deeds are you a servant;

Coropi kammunā hoti, yodhājīvopi kammunā;you’re a bandit by your deeds, by deeds you’re a warrior; Yājako kammunā hoti, rājāpi hoti kammunā.you’re a sacrificer by your deeds, by deeds you’re a ruler.

Evametaṁ yathābhūtaṁ, kammaṁ passanti paṇḍitā;In this way the astute regard deeds in accord with truth. Paṭiccasamuppādadassā, kammavipākakovidā.Seeing dependent origination, they’re expert in deeds and their results.

Kammunā vattati loko, kammunā vattati pajā;Deeds make the world go on, deeds make people go on; Kammanibandhanā sattā, rathassāṇīva yāyato.sentient beings are bound by deeds, like a moving chariot’s linchpin.

Tapena brahmacariyena, saṁyamena damena ca;By fervor and spiritual practice, by restraint and by self-control: Etena brāhmaṇo hoti, etaṁ brāhmaṇamuttamaṁ.that’s how to become a brahmin, this is the supreme brahmin.

Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;Accomplished in the three knowledges, peaceful, with rebirth ended, Evaṁ vāseṭṭha jānāhi, brahmā sakko vijānatan”ti.know them, Vāseṭṭha, as the Divinity and Sakka to the wise.”

Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ:When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Excellent, worthy Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.