Thus have I heard—At one time, the Blessed One was wandering in the Kosalan country with a large Saṅgha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named Opāsāda. There, the Blessed One stayed in the Grove of the Gods among the Sal trees to the north of Opāsāda.
Now at that time, the brahmin Caṅkī was ruling over Opāsāda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Pasenadi of Kosala.
The brahmin householders of Opāsāda heard: “The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived to Opāsāda. He is dwelling in the Grove of the Gods among the Sal trees to the north of Opāsāda. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowing. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ Now it is good to see such arahants.”
Then the brahmin householders of Opāsāda, having left the village, moved in groups, gathered together, and headed northwards towards the Grove of the Gods, among the Sal trees.
Now on that occasion, the Brahmin Caṅkī was resting in the upper story of his mansion, taking his midday rest. Then Caṅkī saw the Brahmin householders of Opāsāda leaving the village in groups, gathered together, and heading northwards towards the Grove of the Gods, among the Sal trees. When he saw them, he asked his minister: “Good minister, why are the brahmin householders of Opasāda leaving the village in groups, gathered together, and heading northwards towards the Grove of the Gods, among the Sal trees?”
“Sir Caṅkī, there is the ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, who while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived to Opāsāda. He is dwelling in the Grove of the Gods among the Sal trees to the north of Opāsāda. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ They are going to see sir Gotama.”
“Then, dear minister, go to the brahmin householders of Opāsāda. Having drawn near, tell them: ‘Sirs, the brahmin Caṅkī says this: “Please wait, sirs. The brahmin Caṅkī will also go to visit the ascetic Gotama.”’”
“Yes, sir,” the minister replied to the Brahmin Caṅkī. Having agreed, he then approached the brahmin householders of Opāsāda. Having drawn near, he said: “Sirs, the brahmin Caṅkī says this: ‘Please wait, sirs. The brahmin Caṅkī will also go to visit the ascetic Gotama.’”
Now on that occasion, five hundred Brahmins from various kingdoms were residing in Opāsāda for some business or other. These brahmins heard the news: “It is said that the brahmin Caṅkī is going to visit the ascetic Gotama.” Then those brahmins went to the brahmin Caṅkī. Having drawn near, they said: “Sir Caṅkī, is it true that you are going to visit the ascetic Gotama?”
“Yes, sirs. I am going to visit the ascetic Gotama.”
“Sir, do not go to see the ascetic Gotama. It is not proper, sir Caṅkī, for you to go to see the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to see you.
For you, sir, are well-born on both sides, on your mother’s side and your father‘s side, of pure lineage, tracing your lineage back through seven generations of forefathers, unassailable and irreproachable in respect of birth. And because sir Caṅkī is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, sir Caṅkī, it is not proper for you to go to visit the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to visit you.
Sir Caṅkī is wealthy, possessing great riches, with many possessions ...
Sir Caṅkī is one who has sired the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth. He is a recitor of the Vedas, a grammarian and linguistic scholar, fully versed in materialist philosophy and the auspicious marks of a great man ...
Sir Caṅkī is handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence ...
Sir Caṅkī is virtuous, cultivated in ethics, possessing well-developed virtue ...
Sir Caṅkī is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning ...
Sir Caṅkī teaches the teachers of many, and instructs three hundred young Brahmins in the recitation of the sacred hymns ...
Sir Caṅkī is honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala ... Sir Caṅkī is honoured, respected, revered, venerated, and esteemed by the brahmin Pokkharasāti ...
Sir Caṅkī rules over Opāsāda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Pasenadi of Kosala.
And because sir Caṅkī rules over Opāsāda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, an irrevocable grant given to him by King Pasenadi of Kosala—on account of this distinction, sir Caṅkī, it is not proper for you to go to visit the ascetic Gotama; rather, it is proper for the ascetic Gotama to come to visit you.”
When this was said, the brahmin Caṅkī told those brahmins:
“Now, sirs, listen to me as well: It is proper for me alone to approach the ascetic Gotama to see him, and it is not proper for sir Gotama to come to visit me.
Sirs, the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth. And because the ascetic Gotama is well-born on both sides, from his mother’s side and father’s side, of completely pure lineage, tracing his lineage back through seven generations of forefathers, unassailable and irreproachable in matters of birth—on account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama.
Sirs, the ascetic Gotama went forth giving up much gold and treasure stored in the earth and in lofts ...
Sirs, the ascetic Gotama went forth from the household life into homelessness while still young, with black hair, endowed with the blessing of youth, and in the prime of life ...
Sirs, the ascetic Gotama shaved off his hair and beard, put on the ochre robes, and went forth from the household life into homelessness though his mother and father wished otherwise and wept with tearful faces ...
Sirs, the ascetic Gotama is handsome, pleasing to look at, and graceful, possessing supreme beauty of complexion, resembling Brahmā in appearance, radiant like Brahmā, magnificent to behold, and remarkable in presence ...
Sirs, the ascetic Gotama is virtuous, possessing noble ethics, skilled in ethical conduct, and possessing wholesome ethical conduct ...
Sirs, the ascetic Gotama is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning ...
Sirs, the ascetic Gotama is a teacher of many teachers ...
Sirs, the ascetic Gotama has removed the passion for sensual pleasures and is without fickleness ...
Sirs, the ascetic Gotama holds the doctrine of the moral efficacy of actions, holds that actions bear consequences; he does not seek any harm for the brahmin people ...
Sirs, the ascetic Gotama went forth from a noble family, from one of the unbroken families of noblemen ...
Sirs, the ascetic Gotama went forth from a rich family, from a family of great wealth and great possessions ...
Sirs, people come from other kingdoms, from across the country to question the ascetic Gotama ...
Sirs, many thousands of deities have gone for refuge for life to the ascetic Gotama ...
Sirs, a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.
Sirs, the ascetic Gotama possesses thirty-two auspicious marks of a great man ...
Sirs, king Seniya Bimbisāra of Magadha together with his children and wife have gone for refuge for life to the ascetic Gotama ...
Sirs, king Pasenadi of Kosala together with his children and wife have gone for refuge for life to the ascetic Gotama ...
Sirs, the brahmin Pokkharasāti together with his children and wife have gone for refuge for life to the ascetic Gotama ...
Sirs, the ascetic Gotama has arrived at Opāsāda and is staying in the Grove of the Gods among the Sal trees to the north of Opāsāda. Now, those ascetics or brahmins who come to our village fields are our guests. And guests should be honored, respected, esteemed, and venerated by us. Since the ascetic Gotama has arrived at Opāsāda and is staying in the Grove of the Gods among the Sal trees to the north of Opāsāda, the ascetic Gotama is our guest. And a guest should be honored, respected, esteemed, and venerated by us. On account of this distinction, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama.
Sirs, this much is the praise of sir Gotama that I have learned, but the prase of sir Gotama is not limited to this; indeed, sir Gotama has immeasurable qualities. Even with each of these qualities, it is not proper for sir Gotama to come to visit us; rather, it is proper for us to go to visit sir Gotama. Therefore, sirs, let us all go to visit the ascetic Gotama.
Then the brahmin Caṅkī, together with a large group of brahmins, approached the Blessed One. Having drawn near, he exchanged greetings with the Blessed One. After exchanging friendly greetings and courteous conversation, he sat down to one side.
Now at that time, the Blessed One was seated finishing some amiable talk with some very senior brahmins. At the time, sitting in the assembly, was a brahmin student named Kāpaṭhika, who was sixteen years old, with a shaved head, learned in the three Vedas, together with their vocabularies, liturgy, phonology, etymology, and historical narratives as the fifth, a reciter of the Vedas, a grammarian and linguistic scholar, fully versed in materialist philosophy and the auspicious marks of a great man, was sitting in that assembly. While the very senior brahmins were conversing with the Blessed One, he repeatedly broke in and interrupted their talk.
Then the Blessed One rebuked the brahmin student Kāpaṭhika thus: “Let not the venerable Bhāradvāja break in and interrupt the talk of the very senior brahmins while they are conversing. Let the venerable Bhāradvāja wait until the talk is finished.”
When this was said, the brahmin Caṅkī said to the Blessed One: “Let not sir Gotama rebuke the brahmin student Kāpaṭika. The brahmin student Kāpaṭhika is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with sir Gotama.”
Then the Blessed One thought: “Surely, since the brahmins honour him thus, the brahmin student Kāpaṭhika must be accomplished in the scriptures of the Three Vedas.”
Then the brahmin student Kāpaṭhika thought: “When the ascetic Gotama looks at me, I shall ask him a question.” Then, knowing with his own mind the thought in the brahmin student Kāpaṭhika’s mind, the Blessed One turned his eye towards him.
Preservation of Truth
Then the brahmin student Kāpaṭika thought: “The ascetic Gotama is paying attention to me. Suppose I ask him a question.” Then the brahmin student Kāpaṭika said to the Blessed One: “Sir Gotama, regarding the ancient hymns of the brahmins, which have been handed down through oral tradition and are preserved in the scriptures, the brahmins come to the definite conclusion: ‘This alone is true, and everything else is false.’ What does sir Gotama say about this?”
“But, Bhāradvāja, is there even a single brahmin among the brahmins who says: ‘I know this, I see this. This alone is true, everything else is false’?”
“No, sir Gotama.”
“But, Bhāradvāja, is there even one teacher among the brahmins, or even one teacher’s teacher, up to the seventh generation of teachers, who says: ‘I know this, I see this. This alone is true, everything else is false’?”
“No, sir Gotama.”
“But, Bhāradvāja, what about those ancient seers of the brahmins, the creators and propagators of the hymns, whose ancient hymns the current brahmins chant, recite, and teach—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—did they say: ‘We know this, we see this. This alone is true, everything else is false’?”
“No, sir Gotama.”
“So, Bhāradvāja, it seems that among the brahmins there is not a single brahmin who says: ‘I know this, I see this. This alone is true, everything else is false.’ And among the brahmins, there is not even one teacher, or a teacher’s teacher, up to the seventh generation of teachers, who says: ‘I know this, I see this. This alone is true, everything else is false’; and those ancient seers of the brahmins, the creators and propagators of the hymns, whose ancient hymns the current brahmins chant, recite, and teach—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—they did not say: ‘We know this, we see this. This alone is true, everything else is false.’
Suppose, Bhāradvāja, there were a row of blind men holding onto each other in succession, where the first one does not see, the middle one does not see, and the last one does not see; so too, Bhāradvāja, the statement of the brahmins seems to me like a row of blind men—the first one does not see, the middle one does not see, the last one does not see. What do you think, Bhāradvāja, this being so, does not the faith of the brahmins turn out to be without foundation?”
“Sir Gotama, the brahmins do not honor it by faith alone; they also honor it by oral tradition.”
“Bhāradvāja, first you took your stand on faith, now you speak of oral tradition. There are five things, Bhāradvāja, that may turn out in two different ways here and now. What five? Faith, inclination, oral tradition, mode of reasoning, and approving a view after consideration. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and not otherwise. Similarly, something may be fully accepted out of inclination, oral tradition, mode of reasoning, or approving a view after consideration, and yet it may be empty, hollow, and false; but something else may not be fully accepted out of approving a view after consideration, yet it may be factual, true, and not otherwise. [Under these conditions] it is not sufficient for a wise man who preserves truth to come to the definite conclusion: ‘This alone is true, everything else is false.’”
“But, sir Gotama, in what way is there preservation of truth? How does one preserve truth? We ask sir Gotama about the preservation of truth.”
“If a person has faith, Bhāradvāja, he preserves truth when he says: ‘Thus is my faith’; but he does not yet come to the definite conclusion: ‘This alone is true, everything else is false.’ If a person has inclination ... If a person reaches a conclusion based on reasoning ... If a person approves a view after consideration, he preserves the truth when he says: ‘Thus is my approval after consideration’; but he does not yet come to the definite conclusion: ‘This alone is true, everything else is false.’ In this way, Bhāradvāja, there is preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet, there is no awakening to the truth.”
Awakening to the Truth
“In that way, sir Gotama, there is preservation of truth. In that way, sir Gotama, one preserves truth. In that way, sir Gotama, we recognize the preservation of truth. But in what way, sir Gotama, is there awakening to the truth? How does one awaken to the truth? We ask sir Gotama about awakening to the truth.”
“Here, Bhāradvāja, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and examines him in regard to three kinds of things: things that provoke greed, things that provoke aversion, and things that provoke illusion. ‘Are there in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’
When he has examined him and has seen that he is purified of things that provoke greed, he further examines him in regard to things that provoke aversion. ‘Are there in this venerable one such things that provoke aversion, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke aversion, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by aversion. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by aversion.’
When he has examined him and has seen that he is purified of things that provoke aversion, he further examines him in regard to things that provoke illusion. ‘Are there in this venerable one such things that provoke illusion, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke illusion, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by illusion. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by illusion.’
When he has examined him and has seen that he is purified of things that provoke illusion, then he places faith in him. Filled with faith, he visits him and pays respect to him. Having paid respect to him, he gives ear. Giving ear, he hears the Dhamma. Having heard the Dhamma, he remembers it. Having remembered the Dhamma, he examines the meaning of the teachings. Examining their meaning, he gains a reflective acceptance of those teachings. When he has gained a reflective acceptance of those teachings, aspiration arises. When aspiration has arisen, he applies his will. Having applied his will, he deliberates it. Having deliberated it, he strives. Resolutely striving, he realizes with the body the highest truth and personally experiences it by completely penetrating it with wisdom. In this way, Bhāradvāja, there is awakening to the truth; in this way one awakens to the truth; in this way we describe awakening to the truth. But there is not yet the final arrival at the truth.
Final Arrival at the Truth
“In that way, sir Gotama, there is awakening to the truth. In that way, sir Gotama, one awakens to the truth. In that way, sir Gotama, we recognize awakening to the truth. But in what way, sir Gotama, is there the final arrival at the truth? How does one arrive at the truth? We ask sir Gotama about the final arrival at the truth.”
“The final arrival at the truth, Bhāradvāja, lies in the diligent practice, cultivation, and frequent practice of those same things. In this way, Bhāradvāja, there is the final arrival at the truth; in this way one finally arrives at the truth; in this way we describe the final arrival at the truth.”
“In that way, sir Gotama, there is the final arrival at the truth; in that way one finally arrives at the truth; in that way we recognise the final arrival at the truth. But what, sir Gotama, is most helpful for the final arrival at the truth? We ask sir Gotama about the thing most helpful for the final arrival at the truth.”
“Striving is most helpful for the final arrival at the truth, Bhāradvāja. If one does not strive, one will not finally arrive at the truth; but because one strives, one does finally arrive at the truth. That is why striving is most helpful for the final arrival at the truth.”
“But what, sir Gotama, is most helpful for striving? We ask sir Gotama about the thing most helpful for striving.”
“Deliberation is most helpful for striving, Bhāradvāja. If one does not deliberate, one will not strive; but because one deliberates, one strives. That is why deliberation is most helpful for striving.”
“But what, sir Gotama, is most helpful for deliberation? We ask sir Gotama about the thing most helpful for deliberation.” “Application of the will is most helpful for deliberation, Bhāradvāja. If one does not apply the will, one will not deliberate; but because one applies the will, one deliberates. That is why application of the will is most helpful for deliberation.”
“But what, sir Gotama, is most helpful for the application of the will? We ask sir Gotama about the thing most helpful for the application of the will.” “Aspiration is most helpful for the application of the will, Bhāradvāja. If one does not have aspiration, one will not apply the will; but because one has aspiration, one applies the will. That is why aspiration is most helpful for the application of the will.”
“But what, sir Gotama, is most helpful for aspiration? We ask sir Gotama about the thing most helpful for aspiration.” “A reflective acceptance of the teachings is most helpful for aspiration, Bhāradvāja. If one does not have a reflective acceptance of the teachings, one will not have aspiration; but because one has a reflective acceptance of the teachings, one has aspiration. That is why a reflective acceptance of the teachings is most helpful for aspiration.”
“But what, sir Gotama, is most helpful for a reflective acceptance of the teachings? We ask sir Gotama about the thing most helpful for a reflective acceptance of the teachings.” “Examination of the meaning is most helpful for a reflective acceptance of the teachings, Bhāradvāja. If one does not examine the meaning, one will not have a reflective acceptance of the teachings; but because one examines the meaning, one has a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings.”
“But what, sir Gotama, is most helpful for examination of the meaning? We ask sir Gotama about the thing most helpful for examination of the meaning.” “Remembering the teachings is most helpful for examination of the meaning, Bhāradvāja. If one does not remember the teachings, one will not examine the meaning; but because one remembers the teachings, one examines the meaning. That is why remembering the teachings is most helpful for examination of the meaning.”
“But what, sir Gotama, is most helpful for remembering the teachings? We ask sir Gotama about the thing most helpful for remembering the teachings.” “Hearing the Dhamma is most helpful for remembering the teachings, Bhāradvāja. If one does not hear the Dhamma, one will not remember it; but because one hears the Dhamma, one remembers it. That is why hearing the Dhamma is most helpful for remembering the teachings.”
“But what, sir Gotama, is most helpful for hearing the Dhamma? We ask sir Gotama about the thing most helpful for hearing the Dhamma.” “Giving ear is most helpful for hearing the Dhamma, Bhāradvāja. If one does not give ear, one will not hear the Dhamma; but because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma.”
“But what, sir Gotama, is most helpful for giving ear? We ask sir Gotama about the thing most helpful for giving ear.” “Paying respect is most helpful for giving ear, Bhāradvāja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear.”
“But what, sir Gotama, is most helpful for paying respect? We ask sir Gotama about the thing most helpful for paying respect.” “Visiting is most helpful for paying respect, Bhāradvāja. If one does not visit [a teacher], one will not pay respect; but because one visits, one pays respect. That is why visiting is most helpful for paying respect.”
“But what, sir Gotama, is most helpful for visiting? We ask sir Gotama about the thing most helpful for visiting.” “Faith is most helpful for visiting, Bhāradvāja. If one does not have faith [in a teacher], one will not visit; but because one has faith, one visits. That is why faith is most helpful for visiting.”
“We asked sir Gotama about the preservation of truth, and sir Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked sir Gotama about awakening to the truth, and sir Gotama answered about awakening to the truth; we approave of and accept that answer, and so we are satisfied. We asked sir Gotama about the final arrival at the truth, and sir Gotama answered about the final arrival at the truth; we approve of and accept that answer, and so we are satisfied. We asked sir Gotama about the thing most helpful for the final arrival at the truth, and sir Gotama answered about the thing most helpful for the final arrival at the truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked sir Gotama about, that he has answered us; we approve and accept that answer, and so we are satisfied.
Previously, sir Gotama, we used to think: ‘Who are these bald lowly ascetics—servile, dark-skinned, born from Brahmā’s foot—what could they possibly know of the Dhamma?’ But sir Gotama has indeed inspired in me love for ascetics, confidence in ascetics, and reverence for ascetics.
Excellent, sir Gotama! ... Please consider me as a lay disciple who has gone to you for refuge from this day forth for life.”