[637] "And which, brahmin, is the individual who neither torments himself nor is devoted to the practice of tormenting himself, and who neither torments others nor is devoted to the practice of tormenting others — the one who, tormenting neither himself nor others, dwells in this very life without hunger, quenched, grown cool, an experiencer of bliss, with a self become divine (brahmabhūta)?
Here, brahmin, a Tathāgata arises in the world — an Arahant, a Perfectly Enlightened One, accomplished in true knowledge (vijjā) and conduct, a Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, an Enlightened One, a Blessed One. Having realized for himself with direct knowledge (abhiññā) this world — with its gods, its Māras, its Brahmās, this generation with its ascetics and brahmins, its gods and humans — he makes it known. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; he proclaims the holy life that is utterly complete and pure.
A householder, or a householder's son, or one born afterwards into some family, hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Endowed with that gain of faith, he reflects thus: 'The household life is cramped, a path of dust; the going forth is the open air. It is not easy, while dwelling in a house, to lead the holy life utterly complete, utterly pure, polished like a conch shell. Suppose I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.'
At a later time, having abandoned a small mass of wealth or having abandoned a great mass of wealth, having abandoned a small circle of relatives or having abandoned a great circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.