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Na cassa oḷārikāni yuganaṅgalādīni kasibhaṇḍāni passāmi, so musā nu kho bhaṇati, no"ti bhagavantaṃ pādatalā paṭṭhāya yāva upari kesantā sammālokayamāno aṅgavijjāya katādhikārattā dvattiṃsavaralakkhaṇasampattimassa ñatvā "aṭṭhānametaṃ anavakāso, yaṃ evarūpo musā bhaṇeyyā"ti tāvadeva sañjātabahumāno bhagavati samaṇavādaṃ pahāya gottena bhagavantaṃ samudācaramāno āha "na kho pana mayaṃ passāma bhoto gotamassā"ti.
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I do not notice any ploughing implements (kasibhaṇḍāni) beginning with material (oḷārika) yoke and plough; does he, indeed speak falsehood? Or not? Thus, the brahmin kept on carefully looking at the Blessed One beginning from the soles of his feet up to the tip of his hair above, found out by means of his aṅgavijjā (science of physiognomy or palmistry) his prosperity of thirty-two excellent characteristic marks (lakkhaṇa) owing to the condition of having done his adhikāra (devoted deeds of service), he became full of veneration (sañjātabahumāno) then and there saying to himself: “This is out of place (aṭṭhāna) and inopportune (anavakāso) that such a personage as this would tell a lie; the brahmin said thus: “Na kho mayaṃ passāma bhoto Gotamassa (Indeed we do not notice (those) of the venerable Gotama), behaving towards the Blessed One by means of his clan after having forsaken the samaṇavāda (the creed of a monk).
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"Я не вижу никакого материального плуга, ярма и прочих земледельческих предметов, неужели он говорит неправду?". Начиная с подошв ног и до кончиков волос в совершенстве владея искусством различения знаков на теле, увидел в нём обладающего 32 великими знаками, благодаря совершению приверженных дел служения, и преисполнившись почтения подумал: "это невозможно, чтобы такой человек сказал неправду". Брахман сказал "но я в не вижу у почтенного Готамы..." обращаясь с Благословенным на основе его происхождения, оставив обращение как к отшельнику.
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