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your clothes are not like others?" "I, sire, am called a recluse." "And what, good sir, are you called a recluse?" "I, sire, am called a recluse: good conduct in Dhamma, good even conduct, good wholesome action, good meritorious action, good non-harming, good compassion for beings." "Indeed, good sir, you are called a recluse: good conduct in Dhamma, good even conduct, good wholesome action, good meritorious action, good non-harming, good compassion for beings." Bodhisattva's Going Forth 54. "Then, monks, Prince Vipassī addressed the charioteer – "Therefore, good charioteer, take the chariot and return to the palace from here. But I, right here, having shaved off my hair and beard, having put on saffron robes, will go forth from home into homelessness." "Yes, sire," then, monks, the charioteer, having assented to Prince Vipassī, took the chariot and returned to the palace from there. But Prince Vipassī there Having shaved off hair and beard, having put on saffron robes, he went forth from home to homelessness. The Great Multitude Follows Forth 55. Indeed, monks, the great multitude of eighty-four thousand beings in the royal capital of Bandhumatī heard: ‘Indeed, Prince Vipassī, having shaved off hair and beard, having put on saffron robes, has gone forth from home to homelessness.’ Having heard this, it occurred to them: ‘Surely that Dhamma and Discipline is not inferior, nor is that going forth inferior, where Prince Vipassī, having shaved off hair and beard, having put on saffron robes, has gone forth from home to homelessness. If even Prince Vipassī, having shaved off hair and beard, having put on saffron robes, goes forth from home to homelessness, then what of us?’ Then, monks, that great multitude of eighty-four thousand beings, having shaved off hair and beard, having put on saffron robes, followed the Bodhisatta Vipassī, who had gone forth from home to homelessness. Indeed, monks, surrounded by that assembly, the Bodhisatta Vipassī wandered through villages, towns, districts, and royal capitals. 56. Then, monks, as the Bodhisatta Vipassī was secluded and withdrawn, this thought arose in his mind: ‘It is not fitting for me to dwell in a crowd. What if I were to dwell alone, withdrawn from the group?’ Then, monks, at a later time, the Bodhisatta Vipassī dwelt alone, withdrawn from the group. Those eighty-four thousand ascetics went one way, and the Bodhisatta Vipassī went another way. The Bodhisatta's Firm Resolve 57. Then, monks, as the Bodhisatta Vipassī was dwelling, secluded and withdrawn, this thought arose in his mind: ‘Indeed, this world has fallen into distress: it is born, it ages, it dies, He comes and goes, he passes away and reappears, yet he does not understand the escape from this suffering, from aging and death. When, oh when, will the escape from this suffering, from aging and death, be understood? Then, bhikkhus, this occurred to Vipassī the Bodhisatta: "When what exists, does aging and death exist? What is the condition for aging and death?" Then, bhikkhus, for Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When birth exists, aging and death exist. Birth is the condition for aging and death." Then, bhikkhus, this occurred to Vipassī the Bodhisatta: "When what exists, does birth exist? What is the condition for birth?" Then, bhikkhus, for Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When existence exists, birth exists. Existence is the condition for birth." Then, bhikkhus, this occurred to Vipassī the Bodhisatta: "When what exists, does existence exist? What is the condition for existence?" Then, bhikkhus, for Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When clinging exists, existence exists. Clinging is the condition for existence." Then, bhikkhus, this occurred to Vipassī the Bodhisatta: "When what exists, does clinging exist? What is the condition for clinging?" Then, bhikkhus, for Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When craving exists, clinging exists. Craving is the condition for clinging." Then, bhikkhus, this occurred to Vipassī the Bodhisatta: "When what exists, does craving exist? What is the condition for craving?" Then, bhikkhus, for Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When feeling exists, craving exists. Feeling is the condition for craving." Then, bhikkhus, this occurred to Vipassī the Bodhisatta: "When what exists, does feeling exist? What is the condition for feeling?" Then, monks, to Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom: ‘When there is contact, there is feeling; feeling is conditioned by contact.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘What being present is there contact? What conditions contact?’ Then, monks, to Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom: ‘When there are the six sense bases, there is contact; contact is conditioned by the six sense bases.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘What being present are there the six sense bases? What conditions the six sense bases?’ Then, monks, to Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom: ‘When there is name-and-form, there are the six sense bases; the six sense bases are conditioned by name-and-form.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘What being present is there name-and-form? What conditions name-and-form?’ Then, monks, to Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom: ‘When there is consciousness, there is name-and-form; name-and-form is conditioned by consciousness.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘What being present is there consciousness? What conditions consciousness?’ Then, monks, to Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom: ‘When there is name-and-form, there is consciousness; consciousness is conditioned by name-and-form.’ 58. Then, monks, it occurred to Vipassī the Bodhisatta: ‘This consciousness turns back from name-and-form; it does not go beyond. To this extent one is born, or ages, or dies, or passes away, or reappears, namely: consciousness conditioned by name-and-form, name-and-form conditioned by consciousness, the six sense bases conditioned by name-and-form, contact conditioned by the six sense bases, feeling conditioned by contact, craving conditioned by feeling. Conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; conditioned by birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the origin of this whole mass of suffering.’ 59. “‘Origin, origin!’ monks, in Vipassī the Bodhisatta, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. 60. Then, monks, it occurred to Vipassī the Bodhisatta: ‘When what is absent, is there no aging and death? With the cessation of what, is there cessation of aging and death?’ Then, monks, through proper attention, wisdom dawned upon Vipassī the Bodhisatta: ‘When birth is absent, there is no aging and death; with the cessation of birth, there is cessation of aging and death.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘When what is absent, is there no birth? With the cessation of what, is there cessation of birth?’ Then, monks, through proper attention, wisdom dawned upon Vipassī the Bodhisatta: ‘When becoming is absent, there is no birth; with the cessation of becoming, there is cessation of birth.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘When what is absent, is there no becoming? With the cessation of what, is there cessation of becoming?’ Then, monks, through proper attention, wisdom dawned upon Vipassī the Bodhisatta: ‘When clinging is absent, there is no becoming; with the cessation of clinging, there is cessation of becoming.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘When what is absent, is there no clinging? With the cessation of what, is there cessation of clinging?’ Then, monks, through proper attention, wisdom dawned upon Vipassī the Bodhisatta: ‘When craving is absent, there is no clinging; with the cessation of craving, there is cessation of clinging.’ Then, monks, it occurred to Vipassī the Bodhisatta: ‘When what is absent, is there no craving? When what is not, craving is not? With the cessation of what, is there cessation of craving? Then, monks, for Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom – ‘When feeling is not, craving is not; with the cessation of feeling, there is cessation of craving.’ Then, monks, this occurred to Vipassī the Bodhisatta – ‘When what is not, feeling is not? With the cessation of what, is there cessation of feeling?’ Then, monks, for Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom – ‘When contact is not, feeling is not; with the cessation of contact, there is cessation of feeling.’ Then, monks, this occurred to Vipassī the Bodhisatta – ‘When what is not, contact is not? With the cessation of what, is there cessation of contact?’ Then, monks, for Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom – ‘When the six sense bases are not, contact is not; with the cessation of the six sense bases, there is cessation of contact.’ Then, monks, this occurred to Vipassī the Bodhisatta – ‘When what is not, the six sense bases are not? With the cessation of what, is there cessation of the six sense bases?’ Then, monks, for Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom – ‘When name-and-form is not, the six sense bases are not;