Majjhima Nikāya 98
Translators: sujato
Middle Discourses 98
Vāseṭṭhasutta
With Vāseṭṭha
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
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.
the brahmins Caṅkī, Tārukkha, Pokkharasādi, Jānussoṇi, Todeyya, and others.
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi:
Then as the brahmin 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, of pure descent, 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.
“Mister 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 who wish to train, 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, 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,
“We’re both authorized masters
tevijjā mayamasmubho;
of the three Vedas.
Ahaṁ pokkharasātissa,
I’m a student of Pokkharasādi,
tārukkhassāyaṁ māṇavo.
and he of Tārukkha.
Tevijjānaṁ yadakkhātaṁ,
We’re fully qualified
tatra kevalinosmase;
in all the Vedic experts teach.
Padakasmā veyyākaraṇā,
As philologists and grammarians,
jappe ācariyasādisā;
we match our teachers in recitation.
Tesaṁ no jātivādasmiṁ,
We have a dispute
vivādo atthi gotama.
regarding genealogy.
Jātiyā brāhmaṇo hoti,
For Bhāradvāja says that
bhāradvājo iti bhāsati;
one is a brahmin due to birth,
Ahañca kammunā brūmi,
but I declare it’s because of one’s deeds.
evaṁ jānāhi cakkhuma.
Oh Clear-eyed One, know this as our debate.
Te na sakkoma ñāpetuṁ,
Since neither of us was able
aññamaññaṁ mayaṁ ubho;
to convince the other,
Bhavantaṁ puṭṭhumāgamā,
we’ve come to ask you, sir,
sambuddhaṁ iti vissutaṁ.
renowned as the awakened one.
Candaṁ yathā khayātītaṁ,
As people honor with joined palms
pecca pañjalikā janā;
the moon on the cusp of waxing,
Vandamānā namassanti,
bowing, they revere
lokasmiṁ gotamaṁ.
Gotama in the world.
Cakkhuṁ loke samuppannaṁ,
We ask this of Gotama,
mayaṁ pucchāma gotamaṁ;
the Eye arisen in the world:
Jātiyā brāhmaṇo hoti,
is one a brahmin due to birth,
udāhu bhavati kammunā;
or else because of deeds?
Ajānataṁ no pabrūhi,
We don’t know, please tell us,
yathā jānemu brāhmaṇan”ti.
so we can recognize a brahmin.”
“Tesaṁ vo ahaṁ byakkhissaṁ,
“I shall explain to you,”
(vāseṭṭhāti bhagavā)
said the Buddha,
Anupubbaṁ yathātathaṁ;
“accurately and in sequence,
Jātivibhaṅgaṁ pāṇānaṁ,
the taxonomy of living creatures,
Aññamaññāhi jātiyo.
for species are indeed diverse.
Tiṇarukkhepi jānātha,
Know the grass and trees,
na cāpi paṭijānare;
though they lack self-awareness.
Liṅgaṁ jātimayaṁ tesaṁ,
They’re defined by birth,
aññamaññā hi jātiyo.
for species are indeed diverse.
Tato kīṭe paṭaṅge ca,
Next there are bugs and moths,
yāva kunthakipillike;
and so on, to ants and termites.
Liṅgaṁ jātimayaṁ tesaṁ,
They’re defined by birth,
aññamaññā hi jātiyo.
for species are indeed diverse.
Catuppadepi jānātha,
Know the quadrupeds, too,
khuddake ca mahallake;
both small and large.
Liṅgaṁ jātimayaṁ tesaṁ,
They’re defined by birth,
aññamaññā hi jātiyo.
for species are indeed diverse.
Pādudarepi jānātha,
Know, too, the long-backed snakes,
urage dīghapiṭṭhike;
crawling on their bellies.
Liṅgaṁ jātimayaṁ tesaṁ,
They’re defined by birth,
aññamaññā hi jātiyo.
for species are indeed diverse.
Tato macchepi jānātha,
Next know the fish,
udake vārigocare;
whose habitat is the water.
Liṅgaṁ jātimayaṁ tesaṁ,
They’re defined by birth,
aññamaññā hi jātiyo.
for species are indeed diverse.
Tato pakkhīpi jānātha,
Next know the birds,
pattayāne vihaṅgame;
winged chariots in flight.
Liṅgaṁ jātimayaṁ tesaṁ,
They’re defined by birth,
aññamaññā hi jātiyo.
for species are indeed diverse.
Yathā etāsu jātīsu,
While the differences between these species
liṅgaṁ jātimayaṁ puthu;
are defined by birth,
Evaṁ natthi manussesu,
the differences between humans
liṅgaṁ jātimayaṁ puthu.
are not defined by birth.
Na kesehi na sīsehi,
Not by hair nor by head,
na kaṇṇehi na akkhīhi;
not by ear nor by eye,
Na mukhena na nāsāya,
not by mouth nor by nose,
na oṭṭhehi bhamūhi vā.
not by lips nor by eyebrow,
Na gīvāya na aṁsehi,
not by shoulder nor by neck,
na udarena na piṭṭhiyā;
not by belly nor by back,
Na soṇiyā na urasā,
not by buttocks nor by breast,
na sambādhe na methune.
not by groin nor by genitals,
Na hatthehi na pādehi,
not by hands nor by feet,
naṅgulīhi nakhehi vā;
not by fingers nor by nails,
Na jaṅghāhi na ūrūhi,
not by knees nor by thighs,
na vaṇṇena sarena vā;
not by color nor by voice:
Liṅgaṁ jātimayaṁ neva,
none of these are defined by birth
yathā aññāsu jātisu.
as it is for other species.
Paccattañca sarīresu,
In individual human bodies
manussesvetaṁ na vijjati;
you can’t find such distinctions.
Vokārañca manussesu,
The distinctions among humans
samaññāya pavuccati.
are spoken of by convention.
Yo hi koci manussesu,
Anyone among humans
gorakkhaṁ upajīvati;
who lives off keeping cattle:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
kassako so na brāhmaṇo.
as a farmer, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
puthusippena jīvati;
who lives off various professions:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
sippiko so na brāhmaṇo.
as a professional, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
vohāraṁ upajīvati;
who lives off trade:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
vāṇijo so na brāhmaṇo.
as a trader, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
parapessena jīvati;
who lives off serving others:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
pessako so na brāhmaṇo.
as a servant, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
adinnaṁ upajīvati;
who lives off stealing:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
coro eso na brāhmaṇo.
as a bandit, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
issatthaṁ upajīvati;
who lives off archery:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
yodhājīvo na brāhmaṇo.
as a soldier, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
porohiccena jīvati;
who lives off priesthood:
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
yājako so na brāhmaṇo.
as a sacrificer, not a brahmin.
Yo hi koci manussesu,
Anyone among humans
gāmaṁ raṭṭhañca bhuñjati;
who taxes village and nation,
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
rājā eso na brāhmaṇo.
as a ruler, not a brahmin.
Na cāhaṁ brāhmaṇaṁ brūmi,
I don’t call someone a brahmin
yonijaṁ mattisambhavaṁ;
after the mother’s womb they’re born from.
Bhovādi nāma so hoti,
If they still have attachments,
sace hoti sakiñcano;
they’re just someone who says ‘mister’.
Akiñcanaṁ anādānaṁ,
Having nothing, taking nothing:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Sabbasaṁyojanaṁ chetvā,
Having cut off all fetters
yo ve na paritassati;
they have no anxiety;
Saṅgātigaṁ visaṁyuttaṁ,
they’ve slipped their chains and are detached:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Chetvā naddhiṁ varattañca,
They’ve cut the strap and harness,
sandānaṁ sahanukkamaṁ;
the reins and bridle too;
Ukkhittapalighaṁ buddhaṁ,
with cross-bar lifted, they’re awakened:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Akkosaṁ vadhabandhañca,
Abuse, killing, caging:
aduṭṭho yo titikkhati;
they endure these without anger.
Khantībalaṁ balānīkaṁ,
Patience is their powerful army:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Akkodhanaṁ vatavantaṁ,
Not irritable or stuck up,
sīlavantaṁ anussadaṁ;
dutiful in precepts and observances,
Dantaṁ antimasārīraṁ,
tamed, bearing their final body:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Vāripokkharapatteva,
Like rain off a lotus leaf,
āraggeriva sāsapo;
like a mustard seed off the point of a pin,
Yo na limpati kāmesu,
sensual pleasures slip off them:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yo dukkhassa pajānāti,
They understand for themselves
idheva khayamattano;
the end of suffering in this life;
Pannabhāraṁ visaṁyuttaṁ,
with burden put down, detached:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Gambhīrapaññaṁ medhāviṁ,
Deep in wisdom, intelligent,
maggāmaggassa kovidaṁ;
expert in what is the path <j>and what is not the path;
Uttamatthamanuppattaṁ,
arrived at the highest goal:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Asaṁsaṭṭhaṁ gahaṭṭhehi,
mixing with neither
anāgārehi cūbhayaṁ;
householders nor the homeless;
Anokasārimappicchaṁ,
a migrant with no shelter, few in wishes:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Nidhāya daṇḍaṁ bhūtesu,
They’ve laid aside violence
tasesu thāvaresu ca;
against creatures firm and frail;
Yo na hanti na ghāteti,
not killing or making others kill:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Aviruddhaṁ viruddhesu,
Not fighting among those who fight,
attadaṇḍesu nibbutaṁ;
extinguished among those who are armed,
Sādānesu anādānaṁ,
not taking among those who take:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yassa rāgo ca doso ca,
They’ve discarded greed and hate,
māno makkho ca ohito;
along with conceit and contempt,
Sāsaporiva āraggā,
like a mustard seed off the point of a pin:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Akakkasaṁ viññāpaniṁ,
The words they utter
giraṁ saccaṁ udīraye;
are sweet, informative, and true,
Yāya nābhisajje kiñci,
and don’t offend anyone:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yo ca dīghaṁ va rassaṁ vā,
They don’t steal anything in the world,
aṇuṁ thūlaṁ subhāsubhaṁ;
long or short,
Loke adinnaṁ nādeti,
fine or coarse, beautiful or ugly:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Āsā yassa na vijjanti,
They have no hope
asmiṁ loke paramhi ca;
for this world or the next;
Nirāsāsaṁ visaṁyuttaṁ,
with no need for hope, detached:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yassālayā na vijjanti,
They have no clinging,
aññāya akathaṅkathiṁ;
knowledge has freed them of indecision,
Amatogadhaṁ anuppattaṁ,
they’ve arrived at the culmination of freedom from death:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yodhapuññañca pāpañca,
They’ve escaped the snare
ubho saṅgaṁ upaccagā;
of both good and bad deeds;
Asokaṁ virajaṁ suddhaṁ,
sorrowless, stainless, pure:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Candaṁ va vimalaṁ suddhaṁ,
Pure as the spotless moon,
vippasannaṁ anāvilaṁ;
clear and undisturbed,
Nandībhavaparikkhīṇaṁ,
they’ve ended desire to be reborn:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yo imaṁ palipathaṁ duggaṁ,
They’ve got past this grueling swamp
saṁsāraṁ mohamaccagā;
of delusion, transmigration.
Tiṇṇo pāraṅgato jhāyī,
Meditating in stillness, free of indecision,
anejo akathaṅkathī;
they have crossed over to the far shore.
Anupādāya nibbuto,
They’re extinguished by not grasping:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yodhakāme pahantvāna,
They’ve given up sensual stimulations,
anāgāro paribbaje;
and have gone forth from lay life;
Kāmabhavaparikkhīṇaṁ,
they’ve ended rebirth in the sensual realm:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yodhataṇhaṁ pahantvāna,
They’ve given up craving,
anāgāro paribbaje;
and have gone forth from lay life;
Taṇhābhavaparikkhīṇaṁ,
they’ve ended craving to be reborn:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Hitvā mānusakaṁ yogaṁ,
They’ve thrown off the human yoke,
dibbaṁ yogaṁ upaccagā;
and slipped out of the heavenly yoke;
Sabbayogavisaṁyuttaṁ,
unyoked from all yokes:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Hitvā ratiñca aratiṁ,
Giving up discontent and desire,
sītībhūtaṁ nirūpadhiṁ;
they’re cooled and free of attachments;
Sabbalokābhibhuṁ vīraṁ,
a hero, master of the whole world:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Cutiṁ yo vedi sattānaṁ,
They know the passing away
upapattiñca sabbaso;
and rebirth of all beings;
Asattaṁ sugataṁ buddhaṁ,
unattached, holy, awakened:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yassa gatiṁ na jānanti,
Gods, centaurs, and humans
devā gandhabbamānusā;
don’t know their destiny;
Khīṇāsavaṁ arahantaṁ,
the perfected ones with defilements ended:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Yassa pure ca pacchā ca,
They have nothing before or after,
majjhe ca natthi kiñcanaṁ;
or even in between.
Akiñcanaṁ anādānaṁ,
Having nothing, taking nothing:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Usabhaṁ pavaraṁ vīraṁ,
Leader of the herd, excellent hero,
mahesiṁ vijitāvinaṁ;
great seer and victor;
Anejaṁ nhātakaṁ buddhaṁ,
unstirred, washed, awakened:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Pubbenivāsaṁ yo vedi,
They know their past lives,
saggāpāyañca passati;
and see heaven and places of loss,
Atho jātikkhayaṁ patto,
and have attained the end of rebirth:
tamahaṁ brūmi brāhmaṇaṁ.
that’s who I call a brahmin.
Samaññā hesā lokasmiṁ,
For name and clan are formulated
nāmagottaṁ pakappitaṁ;
as mere convention in the world.
Sammuccā samudāgataṁ,
Produced by mutual agreement,
tattha tattha pakappitaṁ.
they’re formulated for each individual.
Dīgharattānusayitaṁ,
For a long time this misconception
diṭṭhigatamajānataṁ;
has prejudiced those who don’t understand.
Ajānantā no pabrunti,
Ignorant, they declare
jātiyā hoti brāhmaṇo.
that one is a brahmin by birth.
Na jaccā brāhmaṇo hoti,
You’re not a brahmin by birth,
na jaccā hoti abrāhmaṇo;
nor by birth a non-brahmin.
Kammunā brāhmaṇo hoti,
You’re a brahmin by your deeds,
kammunā hoti abrāhmaṇo.
and by deeds a non-brahmin.
Kassako kammunā hoti,
You’re a farmer by your deeds,
sippiko hoti kammunā;
by deeds you’re a professional;
Vāṇijo kammunā hoti,
you’re a trader by your deeds,
pessako hoti kammunā.
by deeds are you a servant;
Coropi kammunā hoti,
you’re a bandit by your deeds,
yodhājīvopi kammunā;
by deeds you’re a soldier;
Yājako kammunā hoti,
you’re a sacrificer by your deeds,
rājāpi hoti kammunā.
by deeds you’re a ruler.
Evametaṁ yathābhūtaṁ,
In this way the astute regard deeds
kammaṁ passanti paṇḍitā;
in accord with truth.
Paṭiccasamuppādadassā,
Seeing dependent origination,
kammavipākakovidā.
they’re expert in deeds and their results.
Kammunā vattati loko,
Deeds make the world go on,
kammunā vattati pajā;
deeds make people go on;
Kammanibandhanā sattā,
sentient beings are bound by deeds,
rathassāṇīva yāyato.
like a moving chariot’s linchpin.
Tapena brahmacariyena,
By fervor and spiritual practice,
saṁyamena damena ca;
by restraint and by self-control:
Etena brāhmaṇo hoti,
that’s how to become a brahmin,
etaṁ brāhmaṇamuttamaṁ.
this is the supreme brahmin.
Tīhi vijjāhi sampanno,
Accomplished in the three knowledges,
santo khīṇapunabbhavo;
peaceful, with rebirth ended,
Evaṁ vāseṭṭha jānāhi,
know them, Vāseṭṭha,
brahmā sakko vijānatan”ti.
as Brahmā 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, Mister 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, Mister Gotama has made the teaching clear in many ways.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.
From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.”
Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.