Majjhima Nikāya 72
Translators: sujato
Middle Discourses 72
Aggivacchasutta
With Vacchagotta on Fire
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—
“Mister Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘sassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘asassato loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘The cosmos is finite. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘antavā loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘The cosmos is infinite. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘anantavā loko, idameva saccaṁ moghamaññan’”ti.
“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.
“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘A realized one still exists after death. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘A realized one no longer exists after death. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘A realized one both still exists and no longer exists after death. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—
“Then is this your view: ‘A realized one neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”
evaṁdiṭṭhi bhavaṁ gotamo”ti?
“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:
“That’s not my view, Vaccha.”
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti—
“Mister Gotama, when asked these ten questions, you say: ‘That’s not my view.’
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
sassato loko, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
asassato loko, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ nu kho, bho gotama, antavā loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
antavā loko, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ pana, bho gotama, anantavā loko, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
anantavā loko, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ nu kho, bho gotama, taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ pana, bho gotama, aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ nu kho, bho gotama, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ pana, bho gotama, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ nu kho, bho gotama, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
‘Kiṁ pana, bho gotama, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—
evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi—
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi.
Kiṁ pana bho gotamo ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti?
Seeing what drawback do you avoid all these convictions?”
“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
“Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
‘Asassato loko’ti kho, vaccha …pe…
‘antavā loko’ti kho, vaccha …pe…
‘anantavā loko’ti kho, vaccha …pe…
‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha …pe…
‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha …pe…
‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…
‘na hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…
‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…
‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, vaccha, diṭṭhigatametaṁ diṭṭhigahanaṁ diṭṭhikantāro diṭṭhivisūkaṁ diṭṭhivipphanditaṁ diṭṭhisaṁyojanaṁ sadukkhaṁ savighātaṁ saupāyāsaṁ sapariḷāhaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti.
Seeing this drawback I avoid all these convictions.”
“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?
“But does Mister Gotama have any convictions at all?”
“Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa.
“A realized one has done away with convictions.
Diṭṭhañhetaṁ, vaccha, tathāgatena:
For a realized one has seen:
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;
Such are choices, such is the origin of choices, such is the ending of choices.
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.
That’s why a realized one is freed with the ending, fading away, cessation, giving up, and letting go of all conceiving, all churning, and all ego, possessiveness, or underlying tendency to conceit, I say.”
“Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī”ti?
“But Mister Gotama, when a mendicant’s mind is freed like this, where are they reborn?”
“Upapajjatīti kho, vaccha, na upeti”.
“‘They’re reborn’ doesn’t apply, Vaccha.”
“Tena hi, bho gotama, na upapajjatī”ti?
“Well then, are they not reborn?”
“Na upapajjatīti kho, vaccha, na upeti”.
“‘They’re not reborn’ doesn’t apply, Vaccha.”
“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti?
“Well then, are they both reborn and not reborn?”
“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”.
“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.”
“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti?
“Well then, are they neither reborn nor not reborn?”
“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.
“‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”
“‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.
“Mister Gotama, when asked all these questions, you say: ‘It doesn’t apply.’
‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi.
‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi.
‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi.
Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ.
I fail to understand this point, Mister Gotama; I’ve fallen into confusion.
Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti.
And I’ve now lost even the degree of clarity I had from previous discussions with Mister Gotama.”
“Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya.
“No wonder you don’t understand, Vaccha, no wonder you’re confused.
Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.
It’s hard for you to understand, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition.
Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.
Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññasi, vaccha,
What do you think, Vaccha?
sace te purato aggi jaleyya, jāneyyāsi tvaṁ:
Suppose a fire was burning in front of you. Would you know:
‘ayaṁ me purato aggi jalatī’”ti?
‘This fire is burning in front of me’?”
“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṁ:
“Yes, I would, Mister Gotama.”
‘ayaṁ me purato aggi jalatī’”ti.
“Sace pana taṁ, vaccha, evaṁ puccheyya:
“But Vaccha, suppose they were to ask you:
‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?
‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?”
“Sace maṁ, bho gotama, evaṁ puccheyya:
‘yo te ayaṁ purato aggi jalati ayaṁ aggi kiṁ paṭicca jalatī’ti, evaṁ puṭṭho ahaṁ, bho gotama, evaṁ byākareyyaṁ:
“I would answer like this:
‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’”ti.
‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”
“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ:
“Suppose that fire burning in front of you was extinguished. Would you know:
‘ayaṁ me purato aggi nibbuto’”ti?
‘This fire in front of me is extinguished’?”
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ:
“Yes, I would, Mister Gotama.”
‘ayaṁ me purato aggi nibbuto’”ti.
“Sace pana taṁ, vaccha, evaṁ puccheyya:
“But Vaccha, suppose they were to ask you:
‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato—
‘This fire in front of you that is extinguished: in what direction did it go—
puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?
east, south, west, or north?’ How would you answer?”
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.
“It doesn’t apply, Mister Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become extinguished due to lack of fuel.”
“Evameva kho, vaccha, yena rūpena tathāgataṁ paññāpayamāno paññāpeyya taṁ rūpaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.
“In the same way, Vaccha, any form by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
A realized one is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom,
seyyathāpi mahāsamuddo.
like the ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
Yāya vedanāya tathāgataṁ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Any feeling …
Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
Yāya saññāya tathāgataṁ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
perception …
Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
Yehi saṅkhārehi tathāgataṁ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
choices …
Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
Yena viññāṇena tathāgataṁ paññāpayamāno paññāpeyya taṁ viññāṇaṁ tathāgatassa pahīnaṁ ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.
consciousness by which a realized one might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
A realized one is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom,
seyyathāpi mahāsamuddo.
like the ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.
‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.”
Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca:
When he said this, the wanderer Vacchagotta said to the Buddha:
“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho.
“Mister Gotama, suppose there was a large sal tree not far from a town or village.
Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ;
And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off.
so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito;
After some time it would be rid of branches and foliage, bark and shoots, and softwood, pure, and consolidated in the core.
evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ.
In the same way, Mister Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, pure, and consolidated in the core.
Abhikkantaṁ, bho gotama …pe…
Excellent, Mister Gotama! …
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”
Aggivacchasuttaṁ niṭṭhitaṁ dutiyaṁ.