Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Vacchagotta the wanderer went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vacchagotto paribbājako bhagavantaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he asked the Blessed One:

“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—“How is it, Master Gotama—does Master Gotama hold the view: ‘The cosmos is eternal: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?
evaṁdiṭṭhi → evaṁdiṭṭhī (bj, sya1ed, sya2ed, km, mr)

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘sassato loko, idameva saccaṁ moghamaññan’”ti.

“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘The cosmos is not eternal: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘asassato loko, idameva saccaṁ moghamaññan’”ti.

“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘The cosmos is finite: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘antavā loko, idameva saccaṁ moghamaññan’”ti.

“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘The cosmos is infinite: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘anantavā loko, idameva saccaṁ moghamaññan’”ti.

“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘The soul & the body are the same: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.

“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘The soul is one thing and the body another: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’”ti.

“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘After death a Tathāgata exists: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—“Then does Master Gotama hold the view: ‘After death a Tathāgata does not exist: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no …” ‘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 does Master Gotama hold the view: ‘After death a Tathāgata both exists & does not exist: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘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 does Master Gotama hold the view: ‘After death a Tathāgata neither exists nor does not exist: only this is true, anything otherwise is worthless’?” evaṁdiṭṭhi bhavaṁ gotamo”ti?

“Na kho ahaṁ, vaccha, evaṁdiṭṭhi:“ … no…” ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.

“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññanti—“How is it, Master Gotama, when Master Gotama is asked if he holds the view ‘the cosmos is eternal…’ evaṁdiṭṭhi bhavaṁ gotamo’ti iti puṭṭho samāno ‘na kho ahaṁ, vaccha, evaṁdiṭṭhi— sassato loko, idameva saccaṁ moghamaññan’ti vadesi.
moghamaññan’ti vadesi → moghamaññantīti vadesi (bj); moghamaññanti iti 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—… ‘after death a Tathāgata neither exists nor does not exist: only this is true, anything otherwise is worthless,’ he says ‘ 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?… no…’ in each case. Seeing what drawback, then, is Master Gotama thus entirely dissociated from each of these ten positions?” “Vaccha, the position that ‘the cosmos is eternal’ is a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, & fever, and it does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, self-awakening, unbinding.

“‘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.
diṭṭhikantāro → diṭṭhikantāraṁ (bj, pts1ed)“The position that ‘the cosmos is not eternal’… ‘Asassato loko’ti kho, vaccha …pe…“…‘the cosmos is finite’… ‘antavā loko’ti kho, vaccha …pe…“…‘the cosmos is infinite’… ‘anantavā loko’ti kho, vaccha …pe…“…‘the soul & the body are the same’… ‘taṁ jīvaṁ taṁ sarīran’ti kho, vaccha …pe…“…‘the soul is one thing and the body another’… ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, vaccha …pe…“…‘after death a Tathāgata exists’… ‘hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…“…‘after death a Tathāgata does not exist’… ‘na hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…“…‘after death a Tathāgata both exists & does not exist’… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, vaccha …pe…“…‘after death a Tathāgata neither exists nor does not exist’… ‘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.does not lead to disenchantment, dispassion, cessation; to calm, direct knowledge, self-awakening, unbinding.” Imaṁ kho ahaṁ, vaccha, ādīnavaṁ sampassamāno evaṁ imāni sabbaso diṭṭhigatāni anupagato”ti.

“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?“Does Master Gotama have any position at all?”

“Diṭṭhigatanti kho, vaccha, apanītametaṁ tathāgatassa.“A ‘position,’ Vaccha, is something that a Tathāgata has done away with. Diṭṭhañhetaṁ, vaccha, tathāgatena:What a Tathāgata sees is this: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;‘Such is form, such its origination, such its disappearance; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;such is feeling, such its origination, such its disappearance; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;such is perception… iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo;such are fabrications… iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.such is consciousness, such its origination, such its disappearance.’ Tasmā tathāgato sabbamaññitānaṁ sabbamathitānaṁ sabbaahaṅkāramamaṅkāramānānusayānaṁ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.Because of this, I say, a Tathāgata—with the ending, fading away, cessation, renunciation, & relinquishment of all suppositions, all excogitations, all I-making & mine-making & obsessions with conceit—is, through lack of clinging/sustenance, released.”

“Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī”ti?“But, Master Gotama, the monk whose mind is thus released: Where does he reappear?”

“Upapajjatīti kho, vaccha, na upeti”.“‘Reappear,’ Vaccha, doesn’t apply.”

“Tena hi, bho gotama, na upapajjatī”ti?“In that case, Master Gotama, he does not reappear.”

“Na upapajjatīti kho, vaccha, na upeti”.“‘Does not reappear,’ Vaccha, doesn’t apply.”

“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti?“…both does & does not reappear.”

“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”.“…doesn’t apply.”

“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti?“…neither does nor does not reappear.”

“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.“…doesn’t apply.”

“‘Evaṁ vimuttacitto pana, bho gotama, bhikkhu kuhiṁ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.“How is it, Master Gotama, when Master Gotama is asked if the monk reappears… ‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi.does not reappear… ‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi.both does & does not reappear… ‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi.neither does nor does not reappear, he says, ‘… doesn’t apply’ in each case. Etthāhaṁ, bho gotama, aññāṇamāpādiṁ, ettha sammohamāpādiṁ.At this point, Master Gotama, I am befuddled; at this point, confused. Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti.The modicum of clarity coming to me from your earlier conversation is now obscured.”

“Alañhi te, vaccha, aññāṇāya, alaṁ sammohāya.“Of course you’re befuddled, Vaccha. Of course you’re confused. Gambhīro hāyaṁ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know.

Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi.That being the case, I will counter-question you on this matter. Answer as you see fit.

Taṁ kiṁ maññasi, vaccha,What do you think, Vaccha? sace te purato aggi jaleyya, jāneyyāsi tvaṁ:If a fire were burning in front of you, would you know that ‘ayaṁ me purato aggi jalatī’”ti?‘This fire is burning in front of me’?”

“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṁ: ‘ayaṁ me purato aggi jalatī’”ti.“…yes…”

“Sace pana taṁ, vaccha, evaṁ puccheyya:“And if someone were to ask you, Vaccha, ‘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, dependent on what is it burning?’: Thus asked, how would you reply?”

“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 reply, ‘This fire burning in front of me is burning dependent on grass & timber as its sustenance.’” ‘yo me ayaṁ purato aggi jalati ayaṁ aggi tiṇakaṭṭhupādānaṁ paṭicca jalatī’”ti.“If the fire burning in front of you were to go out, would you know that, ‘This fire burning in front of me has gone out’?” “…yes…”

“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṁ:“And if someone were to ask you, ‘ayaṁ me purato aggi nibbuto’”ti?‘This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?’: Thus asked, how would you reply?”

“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṁ: ‘ayaṁ me purato aggi nibbuto’”ti.

“Sace pana taṁ, vaccha, evaṁ puccheyya: ‘yo te ayaṁ purato aggi nibbuto so aggi ito katamaṁ disaṁ gato— puratthimaṁ vā dakkhiṇaṁ vā pacchimaṁ vā uttaraṁ vā’ti, evaṁ puṭṭho tvaṁ, vaccha, kinti byākareyyāsī”ti?

“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṁ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṁ gacchatī”ti.
ajali → jalati (sya-all, km, mr)“That doesn’t apply, Master Gotama. Any fire burning dependent on a sustenance of grass & timber, being unnourished—from having consumed that sustenance and not being offered any other—is classified simply as ‘out’ [unbound].”

“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 one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—Freed from the classification of form, Vaccha, the Tathāgata is deep, boundless, hard to fathom, seyyathāpi mahāsamuddo.like the sea. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t 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.Any 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.Any fabrication.… 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.“Any consciousness by which one describing the Tathāgata would describe him: That the Tathāgata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—Freed from the classification of consciousness, Vaccha, the Tathāgata is deep, boundless, hard to fathom, seyyathāpi mahāsamuddo.like the sea. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.‘Reappears’ doesn’t apply. ‘Does not reappear’ doesn’t apply. ‘Both does & does not reappear’ doesn’t apply. ‘Neither reappears nor does not reappear’ doesn’t apply.”

Evaṁ vutte, vacchagotto paribbājako bhagavantaṁ etadavoca:When this was said, Vacchagotta the wanderer said to the Blessed One:

“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho.“Master Gotama, it’s as if there were a great Sal tree not far from a village or town: Tassa aniccatā sākhāpalāsā palujjeyyuṁ, tacapapaṭikā palujjeyyuṁ, pheggū palujjeyyuṁ;
pheggū palujjeyyuṁ → pheggu palujjeyya (bj, sya-all, km, pts1ed) | sākhāpalāsā palujjeyyuṁ → sākhāpalāsaṁ palujjeyya (bj, sya1ed, sya2ed, km, pts1ed)From inconstancy, its branches and leaves would wear away, its bark would wear away, its sapwood would wear away, so that on a later occasion— so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito;divested of branches, leaves, bark, & sapwood—it would stand as pure heartwood. evameva bhoto gotamassa pāvacanaṁ apagatasākhāpalāsaṁ apagatatacapapaṭikaṁ apagatapheggukaṁ suddhaṁ, sāre patiṭṭhitaṁ.In the same way, Master Gotama’s words are divested of branches, leaves, bark, & sapwood and stand as pure heartwood.

Abhikkantaṁ, bho gotama …pe…“Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Aggivacchasuttaṁ niṭṭhitaṁ dutiyaṁ.