Evaṃ me sutaṃ:

Ekaṃ samayaṃ bhagavā pāvāyaṃ viharati cundassa kammāra-puttassa amba-vane. Atha kho cundo kammāra-putto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāra-puttaṃ bhagavā etadavoca:

Thus I have heard:

On one occasion, the Bhagavā was staying near Pāvā, in the mango grove of Cunda the smith's son. On that occasion, Cunda the smith's son approached the Bhagavā; having drawn near and paid respect to the Bhagavā, he sat to one side. As he was sitting to one side, the Bhagavā said to Cunda the smith's son:

– Kassa no tvaṃ, cunda, soceyyāni rocesī ti?

– Which kind of purification, Cunda, have you been pleased with?

– Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggi-paricārikā udak'orohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī ti.

– The brahmins of the western country, Bhante, who use water-pitchers, wear garlands of aquatic plants, attend to the fire, and come down in the water have made known a purification; this is the purification with which I have been pleased.

– Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggi-paricārikā udak'orohakā soceyyāni paññapentī ti?

– But how, Cunda, do these brahmins of the western country, who use water-pitchers, wear garlands of aquatic plants, attend to the fire, and go down in the water have made known a purification?

– Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggi-paricārikā udak'orohakā, te sāvakaṃ evaṃ samādapenti ‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṃ āmaseyyāsi; no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allānigomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi; no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi; no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī’ti. Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggi-paricārikā udak'orohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī ti.

– Here, Bhante, the brahmins of the western country, who use water-pitchers, wear garlands of aquatic plants, attend to the fire, and come down in the water, incite their sāvakas thus: 'come my good man, get up from your bed early and touch the earth; if you don't touch the earth, touch fresh cow dung; if you don't touch fresh cow dung, touch fresh grass; if you don't touch fresh grass, worship the fire; if you don't worship the fire, do honour to the sun holding up your clasped hands; if you don't do honour to the sun holding up your clasped hands, go down in the water for the third time in the evening.' It is in this way, Bhante, that the brahmins of the western country, who use water-pitchers, wear garlands of aquatic plants, attend to the fire, and go down in the water have made known a purification; this is the purification with which I have been pleased.

– Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggi-paricārikā udak'orohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī ti.

– Cunda, the purification which the brahmins of the western country, who use water-pitchers, wear garlands of aquatic plants, attend to the fire, and go down in the water have made known is quite different from the purification in the vinaya of the ariyas.

– Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī ti.

– But how, Bhante, is the purification in the vinaya of the ariyas? It would be profitable if the Bhagavā thus showed me the Dhamma, as to how the purity is in the vinaya of the ariyas.

– Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī ti.

– Evaṃ, bhante ti kho cundo kammāra-putto bhagavato paccassosi. Bhagavā etadavoca:

– For that, Cunda, listen and pay thorough attention, I will speak.

– Yes, Bhante, accepted Cunda the smith's son (to the Bhagavā). The Bhagavā said:

– Tividhaṃ kho, cunda, kāyena a-soceyyaṃ hoti; catubbidhaṃ vācāya a-soceyyaṃ hoti; tividhaṃ manasā a-soceyyaṃ hoti.

– There are three ways, Cunda, to become impure in kāya; there are four ways to become impure in vācā; there are three ways to become impure in mana.

Kathañca, cunda, tividhaṃ kāyena a-soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātī hoti luddo lohita-pāṇi hata-pahate niviṭṭho a-dayāpanno sabba-pāṇa-bhūtesu.

And how, Cunda, does one become impure in kāya in three ways? Here, Cunda, one is pāṇātipātī, cruel, bloody-handed, devoted to killing and destroying, without compassion towards any living being.

Adinnādāyī hoti yaṃ taṃ parassa para-vitt·ūpakaraṇaṃ gāma-gataṃ vā arañña-gataṃ vā taṃ adinnaṃ theyya-saṅkhātaṃ ādātā hoti.

One is adinnādāyī, having gone to a village or to the forest, he is one who takes the possession or instrument of someone else which has not been given, what is considered as theft.

Kāmesumicchācārī hoti yā tā mātu-rakkhitā pitu-rakkhitā mātā-pitu-rakkhitā bhātu-rakkhitā bhagini-rakkhitā ñāti-rakkhitā gotta-rakkhitā dhamma-rakkhitā sa-sāmikā sa-paridaṇḍā antamaso mālā-guḷa-parikkhittā-pi, tathārūpāsu cārittaṃ āpajjitā hoti.

One is kāmesumicchācārī, he is one who falls into such a conduct with a woman who is protected by her mother, protected by her father, protected by both her parents, protected by her brother, protected by her sister, protected by her relatives, protected by her clan, protected by the Dhamma, one who has a husband, who is liable to punishment, or even one on whom wreaths (of flowers) have been spread.{1}

Evaṃ kho, cunda, tividhaṃ kāyena a-soceyyaṃ hoti.

These, Cunda, are the three ways in which one becomes impure in kāya.

Kathañca, cunda, catubbidhaṃ vācāya a-soceyyaṃ hoti? Idha, cunda, ekacco musāvādī hoti. Sabha·ggato vā parisa·ggato vā ñāti-majjha-gato vā pūga-majjha-gato vā rāja-kula-majjha-gato vā abhinīto sakkhipuṭṭho ‘eham-bho purisa, yaṃ jānāsi taṃ vadehī’ti, so a-jānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti; a-passaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti . Iti atta-hetu vā para-hetu vā āmisa-kiñcikkha-hetu vā sampajāna-musā bhāsitā hoti.

And how, Cunda, does one become impure in vācā in four ways? Here, Cunda, one is musāvādī. When he has been brought to the meeting hall, in front of an assembly, among his relatives, his guild, in the midst of the royal court, on being asked as a witness: 'come, my good man, what you know, tell us', if he doesn't know, he says: 'I know', if he knows, he says: 'I don't know', if he has not seen, he says: 'I have seen', if he has seen, he says: 'I have not seen'. Thus, for his own sake, or for the sake of someone else, or for the sake of some trifle gain, he is one who deliberately{2} speaks falsely.

Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vagg·ārāmo vagga-rato vagga-nandī vagga-karaṇiṃ vācaṃ bhāsitā hoti.

One is pisuṇavāco, he is one who tells there what he has heard here, as a consequence of which [there is] disunion, who tells here what he has heard there, as a consequence of which [there is] disunion. Thus dividing those who are in unity and further dividing those who are disunited,{3} delighting in dissension, devoted to dissension, gladdening in dissension, he is one who speaks a vācā that creates dissension.

Pharusavāco hoti yā sā vācā aṇḍakā kakkasā para-kaṭukā par·ābhisajjanī kodha-sāmantā a-samādhi-saṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

One is pharusavāco, he is one who speaks such a vācā which is rough, hard, bitter to others, abusive to others, connected with anger, and conducive to non-samādhi.

Samphappalāpī hoti akāla-vādī a-bhūta-vādī an-attha-vādī a-dhamma-vādī a-vinaya-vādī; a-nidhāna-vatiṃ vācaṃ bhāsitā hoti akālena an-apadesaṃ a-pariyanta-vatiṃ an-attha-saṃhitaṃ.

One is samphappalāpī, he is one who speaks at the wrong time, who speaks of what is not actual,{4} who speaks unprofitable words, who speaks of what is contrary to the Dhamma, of what is contrary to the Vinaya; he is one who speaks words which are not worth treasuring, at the wrong time, that which is nt reasonable, not moderate, or words which are related to what is not profitable.

Evaṃ kho, cunda, catubbidhaṃ vācāya a-soceyyaṃ hoti.

These, Cunda, are the four ways in which one becomes impure in vācā.

Kathañca, cunda, tividhaṃ manasā a-soceyyaṃ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa para-vitt·ūpakaraṇaṃ taṃ abhijjhātā hoti aho vata yaṃ parassa taṃ mamassā’ti.

And how, Cunda, does one become impure in mana in three ways? Here, Cunda, one is abhijjhālu, he covets the possessions or instruments of someone else: 'Oh verily, may that which belongs to another be mine!'

Byāpannacitto hoti paduṭṭha-mana-saṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesu ’nti .

One is byāpanna-citto, having wicked mana-saṅkappas: 'may these beings be killed, or be captured, or be annihilated, or be destroyed or not be at all!'{5}

Micchādiṭṭhiko hoti viparīta-dassano ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭa-dukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇa-brāhmaṇā sammaggatā sammā-paṭipannā ye-imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.

One is micchādiṭṭhiko, having a wrong vision: 'There is nothing given, there is nothing offered, there is nothing sacrificed, there is no phala, no vipāka of good and bad kamma, there is not this loka, there is no other loka, there is no mother, there is no father, there are no opapātikā beings, there are no samanas and brahmins in the world having fared rightly, having practiced rightly, who have made known this loka and the other lokas, having known and realized them by themselves'.{6}

Evaṃ kho, cunda, manasā tividhaṃ a-soceyyaṃ hoti.

These, Cunda, are the three ways in which one becomes impure in mana.

Ime kho, cunda, dasa akusalakammapathā. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti. Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti. Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti. Aggiṃ cepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti. Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti. Sāyatatiyakaṃ cepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti.

These, Cunda, are the ten akusala kammapathas. If one, Cunda, who is possessed of these ten akusala kammapathas, gets up from his bed early and touches the earth, he is impure; if he doesn't touch the earth, he is impure. If he touches fresh cow dung, he is impure; if he doesn't touch fresh cow dung, he is impure. If he touches fresh grass, he is impure; if he doesn't touch fresh grass, he is impure. If he worships the fire, he is impure; if he doesn't worship the fire, he is impure. If he does honour to the sun holding up his clasped hands, he is impure; if doesn't do honour to the sun holding up his clasped hands, he is impure. If he goes down in the water for the third time in the evening, he is impure; if doesn't go down in the water for the third time in the evening, he is impure.

Taṃ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva honti asuci-karaṇā ca. Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamana-hetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.

What is the reason for that? These ten akusala kammapathas, Cunda, are impure and produce impurity. Moreover, Cunda, because of being possessed of these ten akusala kammapathas, niraya is discernible, [birth in] tiracchānayoni is discernible, pettivisaya is discernible, or another duggati is discernible.

Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti; catubbidhaṃ vācāya soceyyaṃ hoti; tividhaṃ manasā soceyyaṃ hoti.

There are three ways, Cunda, to become pure in kāya; there are four ways to become pure in vācā; there are three ways to become pure in mana.

Kathaṃ, cunda, tividhaṃ kāyena soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihita-daṇḍo nihita-sattho, lajjī dayāpanno, sabba-pāṇa-bhūta-hitānukampī viharati.

And how, Cunda, does one become pure in kāya in three ways? Here, Cunda, having given up pāṇātipāta, he is one who abstains from pāṇātipāta, having laid down the stick, having laid down weapons, he dwells conscientious,{7} merciful, friendly and compassionate towards all living beings.

Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti, yaṃ taṃ parassa para-vitt·ūpakaraṇaṃ gāma-gataṃ vā arañña-gataṃ vā, na taṃ adinnaṃ theyya-saṅkhātaṃ ādātā hoti.

Having given up adinnādāna, he is one who abstains from adinnādāna, having gone to a village or to the forest, he is not one who takes the possession or instrument of someone else which has not been given, what is considered as theft.

Kāmesumicchācāraṃ pahāya, kāmesu-micchā-cārā paṭivirato hoti yā tā mātu-rakkhitā pitu-rakkhitā mātā-pitu-rakkhitā bhātu-rakkhitā bhagini-rakkhitā ñāti-rakkhitā gotta-rakkhitā dhamma-rakkhitā sa-sāmikā sa-paridaṇḍā antamaso mālā-guḷa-parikkhittā-pi, tathārūpāsu na cārittaṃ āpajjitā hoti.

Having given up kāmesu-micchā-cāra, one abstains from kāmesu-micchā-cāra, he is not one who falls into such a conduct with a woman who is protected by her mother, protected by her father, protected by both her parents, protected by her brother, protected by her sister, protected by her relatives, protected by her clan, protected by the Dhamma, one who has a husband, who is liable to punishment, or even one on whom wreaths (of flowers) have been spread.

Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.

These, Cunda, are the three ways in which one becomes pure in kāya.

Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti? Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabha·ggato vā parisa·ggato vā ñāti-majjha-gato vā pūga-majjha-gato vā rāja-kula-majjha-gato vā abhinīto sakkhipuṭṭho ‘eham-bho purisa, yaṃ jānāsi taṃ vadehī’ti, so a-jānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, a-passaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti atta-hetu vā para-hetu vā āmisa-kiñcikkha-hetu vā na sampajāna-musā bhāsitā hoti.

And how, Cunda, does one become pure in vācā in four ways? Here, Cunda, having given up musāvāda, he is one who abstains from musāvāda. When he has been brought to the meeting hall, in front of an assembly, among his relatives, his guild, in the midst of the royal court, on being asked as a witness: 'come, my good man, what you know, tell us', if he doesn't know, he says: 'I don't know', if he knows, he says: 'I know', if he has not seen, he says: 'I have not seen', if he has seen, he says: 'I have seen'. Thus, whether for his own sake, or for the sake of someone else, or for the sake of some trifle gain, he is not one who deliberately speaks falsely.

Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samagg·ārāmo samagga-rato samagga-nandī samagga-karaṇiṃ vācaṃ bhāsitā hoti.

Having given up pisuṇavācā, he is one who abstains from pisuṇavācā, he is not one who tells there what he has heard here, as a consequence of which [there would be] disunion, who tells here what he has heard there, as a consequence of which [there would be] disunion. Thus conciliating those who are disunited and further harmonizing those who are united, delighting in concord, devoted to concord, gladdening in concord, he is one who speaks a vācā which creates concord.

Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇa-sukhā pemanīyā hadayaṅgamā porī bahujana-kantā bahujana-manāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

Having given up pharusavācā, he is one who abstains from pharusavācā, who speaks such words which are pleasant to the ear, kind, going to the heart, polite, which are enjoyable to most people, pleasing to most people.

Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti; kāla-vādī bhūta-vādī attha-vādī dhamma-vādī vinaya-vādī; nidhāna-vatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyanta-vatiṃ attha-saṃhitaṃ.

Having given up samphappalāpa, he is one who abstains fromsamphappalāpa, who speaks at the proper time, who speaks of what is actual, of what is profitable, who speaks about the Dhamma, about the Vinaya; he speaks at the right time, that which is worth treasuring, reasonable, moderate, related to what is profitable.

Evaṃ kho, cunda , catubbidhaṃ vācāya soceyyaṃ hoti.

These, Cunda, are the four ways in which one becomes pure in vācā.

Kathañca, cunda, tividhaṃ manasā soceyyaṃ hoti? Idha, cunda, ekacco an-abhijjhālu hoti, yaṃ taṃ parassa para-vitt·ūpakaraṇaṃ taṃ an-abhijjhitā hoti ‘aho vata yaṃ parassa taṃ mamassā’ti.

And how, Cunda, does one become pure in mana in three ways? Here, Cunda, he is not abhijjhālu, is not one who covets the possessions or instruments of someone else: 'Oh verily, may that which belongs to another be mine!'

Abyāpanna-citto hoti appaduṭṭha-mana-saṅkappo: ‘ime sattā a-verā hontu a-byāpajjā, a-nīghā sukhī attānaṃ pariharantū’ti.

He is not byāpanna-citto, having faultless mana-saṅkappas: 'May these beings be free from enmity, free from malevolence, without grief, may they look after themselves with sukha'.

Sammādiṭṭhiko hoti a-viparīta-dassano ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭa-dukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇa-brāhmaṇā sammaggatā sammā-paṭipannā ye-imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.

He has sammādiṭṭhi, not having a wrong vision: 'There is what is given, there is what is offered, there is what is sacrificed, there is a phala, and a vipāka of good and bad kamma, there is this loka, there is another loka, there is a mother, there is a father, there are opapātikā beings, there are in the world samanas and brahmins having fared rightly, having practiced rightly, have made known this loka and the other loka, having known and realized them by themselves'.

Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.

These, Cunda, are the three ways in which one becomes pure in mana.

Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti. Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti. Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti. Aggiṃ cepi paricarati, suciyeva hoti, no cepi aggiṃ paricarati, suciyeva hoti. Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, suciyeva hoti. Sāyatatiyakaṃ cepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti.

These, Cunda, are the ten kusala kammapathas. If one, Cunda, who is possessed of these ten kusala kammapathas, gets up from his bed early and touches the earth, he is pure; if he doesn't touch the earth, he is pure. If he touches fresh cow dung, he is pure; if he doesn't touch fresh cow dung, he is pure. If he touches fresh grass, he is pure; if he doesn't touch fresh grass, he is pure. If he worships the fire, he is pure; if he doesn't worship the fire, he is pure. If he does honour to the sun holding up his clasped hands, he is pure; if doesn't do honour to the sun holding up his clasped hands, he is pure. If he goes down in the water for the third time in the evening, he is pure; if doesn't go down in the water for the third time in the evening, he is pure.

Taṃ kissa hetu? ime, cunda, dasa kusala-kammapathā sucīyeva honti suci-karaṇā ca. Imesaṃ pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannā-gamana-hetu devā paññāyati, manussā paññāyati, yā vā panaññāpi kāci sugatiyo ti.

What is the reason for that? These ten kusala kammapathas, Cunda, are pure and produce purity. Moreover, Cunda, because of being possessed of these ten kusala kammapathas, [birth as] a deva is discernible, [birth as] a human being is discernible, or another happy state is discernible.

Evaṃ vutte cundo kammāra-putto bhagavantaṃ etadavoca:

When this was said, Cunda the smith's son said to the Bhagavā:

– Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata nti.

– Superb, Bhante, superb, Bhante! Just as if, Bhante, one were to set upright what was overturned, to uncover what was concealed, to show the path to one who had lost his way, to hold an oil lamp in the dark, [thinking]: 'That those who have eyes may see visible forms'; even so, the Bhagavā has explained the Dhamma in various ways. I go in refuge to the Bhagavā, to the Dhamma, to the Sangha. From this day onward, may the Bhagavā remember me as a lay follower having gone to him in refuge for the life.