— The going forth —
These formulae set up the soil on which the Sekha Paṭipadā will develop, which is first of all made fertile by the arising of a Buddha in the world and his teaching of the Dhamma. The seed is then planted as conviction in the listener, and it matures as a standardized thought of renunciation. It sprouts as the actual going forth from home.
Taṃ dhammaṃ suṇāti gahapati vā gahapati·putto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhā·paṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajo·patho; pabbajjā abbhokāso. Na·y·idaṃ sukaraṃ agāraṃ ajjhāvasatā ekanta·paripuṇṇaṃ ekanta·parisuddhaṃ saṅkha·likhitaṃ brahmacariyaṃ carituṃ. Yaṃnūn·āhaṃ kesa·massuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’ nti.
A householder, or a householder's son, or one born in some other clan hears that Dhamma. Having heard that Dhamma, he acquires saddhā in the Tathāgata. Possessed of that saddhā he has acquired, he reflects thus: ‘the household life is crowded, [it is] an impure path; the pabbajjā is the open air. And it is not easy while being one who lives at home to lead the brahmacariya completely perfect completely pure, polished like a shell. Let me, having shaven off hair and beard, putting on the yellow robe, go forth from home into homelessness’.