4👑☸MN 98

with Vāseṭṭha


	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ 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, seyyathidaṃ—	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, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.
Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā udapādi:	Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion:
“kathaṃ, bho, brāhmaṇo hotī”ti?	“How is one a brahmin?”

Bhāradvājo māṇavo evamāha:	Bhāradvāja said this:
“yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—	“When you’re well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry 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 vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.	But neither was able to persuade the other.

Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi:	So Vāseṭṭha said to Bhāradvāja:
“ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“Master Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 samaṇaṃ gotamaṃ etamatthaṃ pucchissāma.	Come, let’s go to see him and ask him about this matter.
Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
“Evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.	“Yes, sir,” replied Bhāradvāja.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	So they went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.	When the greetings and polite conversation were over, they sat down to one side,
Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi:	and Vāseṭṭha addressed the Buddha in verse:

(verse)


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

Tevijjānaṃ yadakkhātaṃ,	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.
Tesaṃ no jātivādasmiṃ,	We have a dispute
vivādo atthi gotama.	regarding the question of ancestry.

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 actions.
evaṃ jānāhi cakkhuma.	Oh seer, know this as our debate.

Te na sakkoma ñāpetuṃ,	Since neither of us was able
aññamaññaṃ mayaṃ ubho;	to convince the other,
Bhavantaṃ puṭṭhumāgamā,	we’ve come to ask you, sir,
sambuddhaṃ iti vissutaṃ.	so renowned as the awakened one.

Candaṃ yathā khayātītaṃ,	As people honor with joined palms
pecca pañjalikā janā;	the moon on the cusp of waxing,
Vandamānā namassanti,	bowing, they revere
lokasmiṃ gotamaṃ.	Gotama in the world.

Cakkhuṃ loke samuppannaṃ,	We ask this of Gotama,
mayaṃ pucchāma gotamaṃ;	the eye arisen in the world:
Jātiyā brāhmaṇo hoti,	is one a brahmin due to birth,
udāhu bhavati kammunā;	or else because of actions?
Ajānataṃ no pabrūhi,	We don’t know, please tell us,
yathā jānemu brāhmaṇan”ti.	so that we can know a brahmin.”

“Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)	“I shall explain to you,” said the Buddha,
Anupubbaṃ yathātathaṃ;	“accurately and in sequence,
Jātivibhaṅgaṃ pāṇānaṃ,	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.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their 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.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.

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

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

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

Tato pakkhīpi jānātha,	Next know the birds,
pattayāne vihaṅgame;	flying with wings as chariots.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.

Yathā etāsu jātīsu,	While the differences between these species
liṅgaṃ jātimayaṃ puthu;	are defined by their birth,
Evaṃ natthi manussesu,	the differences between humans
liṅgaṃ jātimayaṃ puthu.	are not defined by their 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 aṃsehi,	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 genitals nor by groin,

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:
Liṅgaṃ jātimayaṃ neva,	none of these are defined by birth
yathā aññāsu jātisu.	as it is for other species.

Paccattañca sarīresu,	In individual human bodies
manussesvetaṃ 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
gorakkhaṃ upajīvati;	who lives off keeping cattle:
Evaṃ 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:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
sippiko so na brāhmaṇo.	as a professional, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
vohāraṃ upajīvati;	who lives off trade:
Evaṃ 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:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
pessako so na brāhmaṇo.	as an employee, not a brahmin.

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

Yo hi koci manussesu,	Anyone among humans
issatthaṃ upajīvati;	who lives off archery:
Evaṃ 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:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
yājako so na brāhmaṇo.	as a sacrificer, not a brahmin.

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

Na cāhaṃ brāhmaṇaṃ brūmi,	I don’t call someone a brahmin
yonijaṃ mattisambhavaṃ;	after the mother or womb they came from.
Bhovādi nāma so hoti,	If they still have attachments,
sace hoti sakiñcano;	they’re just someone who says ‘sir’.
Akiñcanaṃ anādānaṃ,	One with nothing, by not grasping:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Sabbasaṃyojanaṃ chetvā,	Having cut off all fetters
yo ve na paritassati;	they have no anxiety.
Saṅgātigaṃ visaṃyuttaṃ,	They’ve got over clinging, and are detached:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Chetvā naddhiṃ varattañca,	They’ve cut the strap and harness,
sandānaṃ sahanukkamaṃ;	the reins and bridle too,
Ukkhittapalighaṃ buddhaṃ,	with cross-bar lifted, they’re awakened:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Akkosaṃ vadhabandhañca,	Abuse, murder, abduction:
aduṭṭho yo titikkhati;	they endure these without anger.
Khantībalaṃ balānīkaṃ,	Patience is their powerful army:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Akkodhanaṃ vatavantaṃ,	Not angered or stuck up,
sīlavantaṃ anussadaṃ;	dutiful in precepts and observances,
Dantaṃ antimasārīraṃ,	tamed, bearing their final body:
tamahaṃ brūmi brāhmaṇaṃ.	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 slide off them:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yo dukkhassa pajānāti,	They understand for themselves
idheva khayamattano;	in this life the end of suffering;
Pannabhāraṃ visaṃyuttaṃ,	with burden put down, detached:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Gambhīrapaññaṃ medhāviṃ,	Deep in wisdom, intelligent,
maggāmaggassa kovidaṃ;	expert in the variety of paths;
Uttamatthamanuppattaṃ,	arrived at the highest goal:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Asaṃsaṭṭhaṃ gahaṭṭhehi,	Socializing with neither
anāgārehi cūbhayaṃ;	householders nor the homeless.
Anokasārimappicchaṃ,	A migrant without a shelter, few in wishes:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Nidhāya daṇḍaṃ bhūtesu,	They’ve laid down the rod
tasesu thāvaresu ca;	against creatures firm and frail;
Yo na hanti na ghāteti,	they don’t kill or cause to kill:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Aviruddhaṃ viruddhesu,	Not fighting among those who fight,
attadaṇḍesu nibbutaṃ;	they’re nirvana'd among those who’ve taken up arms.
Sādānesu anādānaṃ,	Not grasping among those who grasp:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yassa rāgo ca doso ca,	They’ve discarded greed and hate,
māno makkho ca ohito;	conceit and denigration,
Sāsaporiva āraggā,	like a mustard seed off the point of a pin:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Akakkasaṃ viññāpaniṃ,	The words they utter
giraṃ saccaṃ udīraye;	are sweet, informative, and true,
Yāya nābhisajje kiñci,	and don’t offend anyone:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yo ca dīghaṃ va rassaṃ vā,	They don’t steal anything in the world,
aṇuṃ thūlaṃ subhāsubhaṃ;	long or short,
Loke adinnaṃ nādeti,	fine or coarse, beautiful or ugly:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Āsā yassa na vijjanti,	They have no hope
asmiṃ loke paramhi ca;	for this world or the next;
Nirāsāsaṃ visaṃyuttaṃ,	free of hope, detached:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yassālayā na vijjanti,	They have no clinging,
aññāya akathaṅkathiṃ;	knowledge has freed them of doubt,
Amatogadhaṃ anuppattaṃ,	they’ve arrived at the culmination of the deathless:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yodhapuññañca pāpañca,	They’ve escaped clinging
ubho saṅgaṃ upaccagā;	to both good and bad deeds;
Asokaṃ virajaṃ suddhaṃ,	sorrowless, stainless, pure:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Candaṃ va vimalaṃ suddhaṃ,	Pure as the spotless moon,
vippasannaṃ anāvilaṃ;	clear and undisturbed,
Nandībhavaparikkhīṇaṃ,	they’ve ended desire to be reborn:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yo imaṃ palipathaṃ duggaṃ,	They’ve got past this grueling swamp
saṃsāraṃ mohamaccagā;	of delusion, transmigration.
Tiṇṇo pāraṅgato jhāyī,	They’ve crossed over to the far shore,
anejo akathaṅkathī;	stilled and free of doubt.
Anupādāya nibbuto,	They’re nirvana'd by not grasping:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yodhakāme pahantvāna,	They’ve given up sensual stimulations,
anāgāro paribbaje;	and have gone forth from lay life;
Kāmabhavaparikkhīṇaṃ,	they’ve ended rebirth in the sensual realm:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yodhataṇhaṃ pahantvāna,	They’ve given up craving,
anāgāro paribbaje;	and have gone forth from lay life;
Taṇhābhavaparikkhīṇaṃ,	they’ve ended craving to be reborn:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Hitvā mānusakaṃ yogaṃ,	They’ve given up human bonds,
dibbaṃ yogaṃ upaccagā;	and gone beyond heavenly bonds;
Sabbayogavisaṃyuttaṃ,	detached from all attachments:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Hitvā ratiñca aratiṃ,	They’ve given up liking and disliking,
sītībhūtaṃ nirūpadhiṃ;	they’re cooled and free of attachments;
Sabbalokābhibhuṃ vīraṃ,	a hero, master of the whole world:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Cutiṃ yo vedi sattānaṃ,	They know the passing away
upapattiñca sabbaso;	and rebirth of all beings;
Asattaṃ sugataṃ buddhaṃ,	unattached, holy, awakened:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yassa gatiṃ na jānanti,	Gods, fairies, and humans
devā gandhabbamānusā;	don’t know their destiny;
Khīṇāsavaṃ arahantaṃ,	the perfected ones with defilements ended:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Yassa pure ca pacchā ca,	They have nothing before or after,
majjhe ca natthi kiñcanaṃ;	or even in between;
Akiñcanaṃ anādānaṃ,	one with nothing, by not grasping:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Usabhaṃ pavaraṃ vīraṃ,	Leader of the herd, excellent hero,
mahesiṃ vijitāvinaṃ;	great hermit and victor;
Anejaṃ nhātakaṃ buddhaṃ,	stilled, washed, awakened:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Pubbenivāsaṃ yo vedi,	They know their past lives,
saggāpāyañca passati;	and see heaven and places of loss,
Atho jātikkhayaṃ patto,	and have attained the end of rebirth:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.

Samaññā hesā lokasmiṃ,	For name and clan are assigned
nāmagottaṃ pakappitaṃ;	as mere convention in the world.
Sammuccā samudāgataṃ,	Arising by mutual agreement,
tattha tattha pakappitaṃ.	they’re assigned to each individual.

Dīgharattānusayitaṃ,	For a long time this misconception
diṭṭhigatamajānataṃ;	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 an employee;

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.

Evametaṃ yathābhūtaṃ,	In this way in accord with truth,
kammaṃ passanti paṇḍitā;	the astute regard deeds.
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 austerity and spiritual practice,
saṃyamena damena ca;	by restraint and by taming:
Etena brāhmaṇo hoti,	that’s how to become a brahmin,
etaṃ brāhmaṇamuttamaṃ.	this is the supreme brahmin.

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

(conclusion)


Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ:	When he had spoken, Vāseṭṭha and Bhāradvāja said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ 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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 98

MN 98 Vāseṭṭha

with Vāseṭṭha

(verse)

(conclusion)

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