Gradual Path to Awakening
This is a case study of a person gradually becoming awakened from hearing the Buddha’s teachings. It is presented in various forms in DN as well as MN and in parallel versions in the other canons.
1030. In the same way, Brāhmaṇa, here in the world, a Tathāgata arises, an arahant (liberated one), a sammāsambuddha (perfectly awakened one), accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Awakened One, the Bhagavā. He declares this world — with its deities, Māras, and Brahmās, this generation with its religious practitioners, its gods and humans — having realised it for himself through experiential understanding. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; he makes known the brahmacariya (optimal life) that is wholly complete and perfectly pure. A householder or a householder’s son, or one born in some other family, hears that Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata. Endowed with that gain of faith, he reflects thus:
‘Household life is confining, a dusty path. Going forth is the open air. It is not easy for one living in a house to lead the optimal life that is utterly perfect, utterly pure, like a polished shell. What if I, having shaved off my hair and beard, and having put on saffron robes, were to go forth from the home life into homelessness?’
So, at a later time, having given up a small or large pile of wealth, having given up a small or large family circle, having shaved off his hair and beard, and having put on saffron robes, he goes forth from the home life into homelessness.
1031. Having thus gone forth, having undertaken the training and livelihood of bhikkhū, giving up the taking of life, he abstains from the taking of life; he lives with rod and weapon laid aside, scrupulous, compassionate, sympathetic for the welfare of all living beings.
1032. Giving up the taking of what is not given, he abstains from the taking of what is not given; he takes what is given, expects only what is given. Not a thief, he lives pure in himself.
1033. Giving up uncelibacy, he practises celibacy, keeps far away from sexual intercourse, abstains from vulgar practice.
1034. Giving up false speech, he abstains from false speech; he is truthful, true to his word, honest, reliable, keeping promises for everyone in the world.
1035. Giving up slanderous speech, he abstains from slanderous speech; having listened here, he does not tell it there to break up these people; having listened there, he does not tell it here to break up those people. Thus he is a conciliator of the broken and a provider of friendly terms; enjoying concord, liking harmony, delighting in unity, he speaks peace-making speech.
1036. Giving up harsh speech, he abstains from harsh speech. Whatever speech is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the people — such speech he speaks.
1037. Giving up gossip, he abstains from gossip; he speaks at the proper time, speaks what is true, speaks what is meaningful, speaks about the Dhamma, speaks about the discipline; he speaks speech worth remembering, timely, reasonable, purposeful, beneficial.
1038. He abstains from harming seed-and-plant life. He eats one meal a day, abstaining from eating at night, abstaining from eating between midday and dawn. He abstains from dancing, singing, instrumental music, and watching shows. He abstains from using garlands, perfumes, oils, adornments and decorations. He abstains from large and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting female and male servants. He abstains from accepting goats and sheep. He abstains from accepting chickens and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from engaging in messages and errands. He abstains from buying and selling. He abstains from cheating with scales, weights, or measures. He abstains from bribery, deception, fraud, and crookedness. He abstains from cutting, beating, binding, robbery, plunder, and violence.
1039. He is content with a robe to look after his body and alms food to look after his stomach. Wherever he goes, he goes taking only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden; in the same way, a bhikkhu is content with a robe to look after his body and alms food to look after his stomach. Wherever he goes, he goes taking only these with him. Endowed with this collection of virtue of the liberated, he experiences blameless happiness within himself.
1040. When he sees a form with the eye, he does not grasp at its representations or details. He practises for the restraint of that eye faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the eye faculty; he undertakes restraint of the eye faculty. When he hears a sound with the ear… when he smells an odour with the nose… when he tastes a taste with the tongue… when he touches a tangible with the body… when he cognises a mind-object with the mind, he does not grasp at its representations or details. He practises for the restraint of that mind faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the mind faculty; he undertakes restraint of the mind faculty. Endowed with this restraint of the faculties of the liberated, he experiences unadulterated happiness within himself.
1041. He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking forward and looking around; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when carrying his outer robe, bowl, and robe; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and remaining silent.
1042. Endowed with this collection of virtue of the liberated, endowed with this contentment of the liberated, endowed with this restraint of the faculties of the liberated, and endowed with this sati (awareness) and sampajañña (clear comprehension) of the liberated, he resorts to a secluded dwelling: a wilderness, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, having returned from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing awareness in front of him. Giving up covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Giving up ill will and hatred, he dwells with a mind free from ill will, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred. Giving up sloth and torpor, he dwells free from sloth and torpor, with apperception of light, aware and clearly comprehending; he purifies his mind from sloth and torpor. Giving up restlessness and remorse, he dwells undisturbed, with his mind inwardly peaceful; he purifies his mind from restlessness and remorse. Giving up doubt, he dwells having crossed over doubt, without perplexity regarding wholesome characteristics; he purifies his mind from doubt.
1043. Having given up these five nīvaraṇā (hindrances), imperfections of the mind that weaken wisdom, secluding himself from sensual pleasures, detaching from unwholesome characteristics, he enters and remains in the first jhāna (mental disposition), accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the ariyasāvaka (disciple of the liberated) does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1044. And furthermore, Brāhmaṇa, a bhikkhu, with the conclusion of reflection and consideration, enters and remains in the second mental disposition, accompanied by an inner calming of intention, focused, without reflection, without consideration, born from focus, with felicity and satisfaction. This too, Brāhmaṇa, is called… the Saṅgha of the Bhagavā’s disciples has practised well.’
1045. And furthermore, Brāhmaṇa, a bhikkhu, with the detachment from felicity, remains equanimous, aware and clearly comprehending, and experiences body comfort, as the liberated ones describe: ‘equanimous, aware, living at ease’ — he enters and remains in the third mental disposition. This too, Brāhmaṇa, is called… the Saṅgha of the Bhagavā’s disciples has practised well.’
1046. And furthermore, Brāhmaṇa, a bhikkhu, with the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, enters and remains in the fourth mental disposition, in a neutral state, and possessing purification of awareness by equanimity. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1047. When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births… thus with their aspects and particulars, he recollects his manifold past lives. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1048. When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human… he understands how beings pass on according to their actions. This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1049. When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the āsavā (defilements). He knows clearly as it really is: ‘This is dukkha (suffering).’ He knows clearly as it really is: ‘This is the origin of suffering.’ He knows clearly as it really is: ‘This is the cessation of suffering.’ He knows clearly as it really is: ‘This is the path leading to the cessation of suffering.’ He knows clearly as it really is: ‘These are the defilements.’ He knows clearly as it really is: ‘This is the origin of the defilements.’ He knows clearly as it really is: ‘This is the cessation of the defilements.’ He knows clearly as it really is: ‘This is the path leading to the cessation of the defilements.’ This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. Yet the disciple of the liberated has not yet come to the conclusion, but rather is coming to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1050. When he knows and sees thus, his mind is liberated from the defilement of sensual pleasure, his mind is liberated from the defilement of existence, his mind is liberated from the defilement of ignorance. In liberation there is the knowledge: ‘liberated’. He knows clearly: ‘Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’ This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata. To this extent, Brāhmaṇa, the disciple of the liberated has come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1030. Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati— ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
1031. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
1032. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
1033. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
1034. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
1035. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
1036. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
1037. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
1038. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
1039. So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
1040. So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
1041. So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṃghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
1042. So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
1043. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
1044. Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṃgho’ti.
1045. Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṃgho’ti.
1046. Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
1047. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ— ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
1048. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
1049. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
1050. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
1030. 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀇𑀥 𑀢𑀣𑀸𑀕𑀢𑁄 𑀮𑁄𑀓𑁂 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀅𑀭𑀳𑀁 𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀯𑀺𑀚𑁆𑀚𑀸𑀘𑀭𑀡𑀲𑀫𑁆𑀧𑀦𑁆𑀦𑁄 𑀲𑀼𑀕𑀢𑁄 𑀮𑁄𑀓𑀯𑀺𑀤𑀽 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑁄 𑀧𑀼𑀭𑀺𑀲𑀤𑀫𑁆𑀫𑀲𑀸𑀭𑀣𑀺 𑀲𑀢𑁆𑀣𑀸 𑀤𑁂𑀯𑀫𑀦𑀼𑀲𑁆𑀲𑀸𑀦𑀁 𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸. 𑀲𑁄 𑀇𑀫𑀁 𑀮𑁄𑀓𑀁 𑀲𑀤𑁂𑀯𑀓𑀁 𑀲𑀫𑀸𑀭𑀓𑀁 𑀲𑀩𑁆𑀭𑀳𑁆𑀫𑀓𑀁 𑀲𑀲𑁆𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀺𑀁 𑀧𑀚𑀁 𑀲𑀤𑁂𑀯𑀫𑀦𑀼𑀲𑁆𑀲𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀧𑀯𑁂𑀤𑁂𑀢𑀺. 𑀲𑁄 𑀥𑀫𑁆𑀫𑀁 𑀤𑁂𑀲𑁂𑀢𑀺 𑀆𑀤𑀺𑀓𑀮𑁆𑀬𑀸𑀡𑀁 𑀫𑀚𑁆𑀛𑁂𑀓𑀮𑁆𑀬𑀸𑀡𑀁 𑀧𑀭𑀺𑀬𑁄𑀲𑀸𑀦𑀓𑀮𑁆𑀬𑀸𑀡𑀁 𑀲𑀸𑀢𑁆𑀣𑀁 𑀲𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀁; 𑀓𑁂𑀯𑀮𑀧𑀭𑀺𑀧𑀼𑀡𑁆𑀡𑀁 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑀁 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁 𑀧𑀓𑀸𑀲𑁂𑀢𑀺. 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀼𑀡𑀸𑀢𑀺 𑀕𑀳𑀧𑀢𑀺 𑀯𑀸 𑀕𑀳𑀧𑀢𑀺𑀧𑀼𑀢𑁆𑀢𑁄 𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑀭𑀲𑁆𑀫𑀺𑀁 𑀯𑀸 𑀓𑀼𑀮𑁂 𑀧𑀘𑁆𑀘𑀸𑀚𑀸𑀢𑁄. 𑀲𑁄 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀼𑀢𑁆𑀯𑀸 𑀢𑀣𑀸𑀕𑀢𑁂 𑀲𑀤𑁆𑀥𑀁 𑀧𑀝𑀺𑀮𑀪𑀢𑀺. 𑀲𑁄 𑀢𑁂𑀦 𑀲𑀤𑁆𑀥𑀸𑀧𑀝𑀺𑀮𑀸𑀪𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄 𑀇𑀢𑀺 𑀧𑀝𑀺𑀲𑀜𑁆𑀘𑀺𑀓𑁆𑀔𑀢𑀺— ‘𑀲𑀫𑁆𑀩𑀸𑀥𑁄 𑀖𑀭𑀸𑀯𑀸𑀲𑁄 𑀭𑀚𑁄𑀧𑀣𑁄, 𑀅𑀩𑁆𑀪𑁄𑀓𑀸𑀲𑁄 𑀧𑀩𑁆𑀩𑀚𑁆𑀚𑀸. 𑀦𑀬𑀺𑀤𑀁 𑀲𑀼𑀓𑀭𑀁 𑀅𑀕𑀸𑀭𑀁 𑀅𑀚𑁆𑀛𑀸𑀯𑀲𑀢𑀸 𑀏𑀓𑀦𑁆𑀢𑀧𑀭𑀺𑀧𑀼𑀡𑁆𑀡𑀁 𑀏𑀓𑀦𑁆𑀢𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑀁 𑀲𑀗𑁆𑀔𑀮𑀺𑀔𑀺𑀢𑀁 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁 𑀘𑀭𑀺𑀢𑀼𑀁. 𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀓𑁂𑀲𑀫𑀲𑁆𑀲𑀼𑀁 𑀑𑀳𑀸𑀭𑁂𑀢𑁆𑀯𑀸 𑀓𑀸𑀲𑀸𑀬𑀸𑀦𑀺 𑀯𑀢𑁆𑀣𑀸𑀦𑀺 𑀅𑀘𑁆𑀙𑀸𑀤𑁂𑀢𑁆𑀯𑀸 𑀅𑀕𑀸𑀭𑀲𑁆𑀫𑀸 𑀅𑀦𑀕𑀸𑀭𑀺𑀬𑀁 𑀧𑀩𑁆𑀩𑀚𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀅𑀧𑀭𑁂𑀦 𑀲𑀫𑀬𑁂𑀦 𑀅𑀧𑁆𑀧𑀁 𑀯𑀸 𑀪𑁄𑀕𑀓𑁆𑀔𑀦𑁆𑀥𑀁 𑀧𑀳𑀸𑀬 𑀫𑀳𑀦𑁆𑀢𑀁 𑀯𑀸 𑀪𑁄𑀕𑀓𑁆𑀔𑀦𑁆𑀥𑀁 𑀧𑀳𑀸𑀬 𑀅𑀧𑁆𑀧𑀁 𑀯𑀸 𑀜𑀸𑀢𑀺𑀧𑀭𑀺𑀯𑀝𑁆𑀝𑀁 𑀧𑀳𑀸𑀬 𑀫𑀳𑀦𑁆𑀢𑀁 𑀯𑀸 𑀜𑀸𑀢𑀺𑀧𑀭𑀺𑀯𑀝𑁆𑀝𑀁 𑀧𑀳𑀸𑀬 𑀓𑁂𑀲𑀫𑀲𑁆𑀲𑀼𑀁 𑀑𑀳𑀸𑀭𑁂𑀢𑁆𑀯𑀸 𑀓𑀸𑀲𑀸𑀬𑀸𑀦𑀺 𑀯𑀢𑁆𑀣𑀸𑀦𑀺 𑀅𑀘𑁆𑀙𑀸𑀤𑁂𑀢𑁆𑀯𑀸 𑀅𑀕𑀸𑀭𑀲𑁆𑀫𑀸 𑀅𑀦𑀕𑀸𑀭𑀺𑀬𑀁 𑀧𑀩𑁆𑀩𑀚𑀢𑀺.
1031. 𑀲𑁄 𑀏𑀯𑀁 𑀧𑀩𑁆𑀩𑀚𑀺𑀢𑁄 𑀲𑀫𑀸𑀦𑁄 𑀪𑀺𑀓𑁆𑀔𑀽𑀦𑀁 𑀲𑀺𑀓𑁆𑀔𑀸𑀲𑀸𑀚𑀻𑀯𑀲𑀫𑀸𑀧𑀦𑁆𑀦𑁄 𑀧𑀸𑀡𑀸𑀢𑀺𑀧𑀸𑀢𑀁 𑀧𑀳𑀸𑀬 𑀧𑀸𑀡𑀸𑀢𑀺𑀧𑀸𑀢𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀦𑀺𑀳𑀺𑀢𑀤𑀡𑁆𑀟𑁄 𑀦𑀺𑀳𑀺𑀢𑀲𑀢𑁆𑀣𑁄 𑀮𑀚𑁆𑀚𑀻 𑀤𑀬𑀸𑀧𑀦𑁆𑀦𑁄 𑀲𑀩𑁆𑀩𑀧𑀸𑀡𑀪𑀽𑀢𑀳𑀺𑀢𑀸𑀦𑀼𑀓𑀫𑁆𑀧𑀻 𑀯𑀺𑀳𑀭𑀢𑀺.
1032. 𑀅𑀤𑀺𑀦𑁆𑀦𑀸𑀤𑀸𑀦𑀁 𑀧𑀳𑀸𑀬 𑀅𑀤𑀺𑀦𑁆𑀦𑀸𑀤𑀸𑀦𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺 𑀤𑀺𑀦𑁆𑀦𑀸𑀤𑀸𑀬𑀻 𑀤𑀺𑀦𑁆𑀦𑀧𑀸𑀝𑀺𑀓𑀗𑁆𑀔𑀻. 𑀅𑀣𑁂𑀦𑁂𑀦 𑀲𑀼𑀘𑀺𑀪𑀽𑀢𑁂𑀦 𑀅𑀢𑁆𑀢𑀦𑀸 𑀯𑀺𑀳𑀭𑀢𑀺.
1033. 𑀅𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁 𑀧𑀳𑀸𑀬 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀸𑀭𑀻 𑀳𑁄𑀢𑀺 𑀆𑀭𑀸𑀘𑀸𑀭𑀻 𑀯𑀺𑀭𑀢𑁄 𑀫𑁂𑀣𑀼𑀦𑀸 𑀕𑀸𑀫𑀥𑀫𑁆𑀫𑀸.
1034. 𑀫𑀼𑀲𑀸𑀯𑀸𑀤𑀁 𑀧𑀳𑀸𑀬 𑀫𑀼𑀲𑀸𑀯𑀸𑀤𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺 𑀲𑀘𑁆𑀘𑀯𑀸𑀤𑀻 𑀲𑀘𑁆𑀘𑀲𑀦𑁆𑀥𑁄 𑀣𑁂𑀢𑁄 𑀧𑀘𑁆𑀘𑀬𑀺𑀓𑁄 𑀅𑀯𑀺𑀲𑀁𑀯𑀸𑀤𑀓𑁄 𑀮𑁄𑀓𑀲𑁆𑀲.
1035. 𑀧𑀺𑀲𑀼𑀡𑀁 𑀯𑀸𑀘𑀁 𑀧𑀳𑀸𑀬 𑀧𑀺𑀲𑀼𑀡𑀸𑀬 𑀯𑀸𑀘𑀸𑀬 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀇𑀢𑁄 𑀲𑀼𑀢𑁆𑀯𑀸 𑀦 𑀅𑀫𑀼𑀢𑁆𑀭 𑀅𑀓𑁆𑀔𑀸𑀢𑀸 𑀇𑀫𑁂𑀲𑀁 𑀪𑁂𑀤𑀸𑀬, 𑀅𑀫𑀼𑀢𑁆𑀭 𑀯𑀸 𑀲𑀼𑀢𑁆𑀯𑀸 𑀦 𑀇𑀫𑁂𑀲𑀁 𑀅𑀓𑁆𑀔𑀸𑀢𑀸 𑀅𑀫𑀽𑀲𑀁 𑀪𑁂𑀤𑀸𑀬. 𑀇𑀢𑀺 𑀪𑀺𑀦𑁆𑀦𑀸𑀦𑀁 𑀯𑀸 𑀲𑀦𑁆𑀥𑀸𑀢𑀸 𑀲𑀳𑀺𑀢𑀸𑀦𑀁 𑀯𑀸 𑀅𑀦𑀼𑀧𑁆𑀧𑀤𑀸𑀢𑀸, 𑀲𑀫𑀕𑁆𑀕𑀸𑀭𑀸𑀫𑁄 𑀲𑀫𑀕𑁆𑀕𑀭𑀢𑁄 𑀲𑀫𑀕𑁆𑀕𑀦𑀦𑁆𑀤𑀻 𑀲𑀫𑀕𑁆𑀕𑀓𑀭𑀡𑀺𑀁 𑀯𑀸𑀘𑀁 𑀪𑀸𑀲𑀺𑀢𑀸 𑀳𑁄𑀢𑀺.
1036. 𑀨𑀭𑀼𑀲𑀁 𑀯𑀸𑀘𑀁 𑀧𑀳𑀸𑀬 𑀨𑀭𑀼𑀲𑀸𑀬 𑀯𑀸𑀘𑀸𑀬 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺. 𑀬𑀸 𑀲𑀸 𑀯𑀸𑀘𑀸 𑀦𑁂𑀮𑀸 𑀓𑀡𑁆𑀡𑀲𑀼𑀔𑀸 𑀧𑁂𑀫𑀦𑀻𑀬𑀸 𑀳𑀤𑀬𑀗𑁆𑀕𑀫𑀸 𑀧𑁄𑀭𑀻 𑀩𑀳𑀼𑀚𑀦𑀓𑀦𑁆𑀢𑀸 𑀩𑀳𑀼𑀚𑀦𑀫𑀦𑀸𑀧𑀸 𑀢𑀣𑀸𑀭𑀽𑀧𑀺𑀁 𑀯𑀸𑀘𑀁 𑀪𑀸𑀲𑀺𑀢𑀸 𑀳𑁄𑀢𑀺.
1037. 𑀲𑀫𑁆𑀨𑀧𑁆𑀧𑀮𑀸𑀧𑀁 𑀧𑀳𑀸𑀬 𑀲𑀫𑁆𑀨𑀧𑁆𑀧𑀮𑀸𑀧𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺 𑀓𑀸𑀮𑀯𑀸𑀤𑀻 𑀪𑀽𑀢𑀯𑀸𑀤𑀻 𑀅𑀢𑁆𑀣𑀯𑀸𑀤𑀻 𑀥𑀫𑁆𑀫𑀯𑀸𑀤𑀻 𑀯𑀺𑀦𑀬𑀯𑀸𑀤𑀻, 𑀦𑀺𑀥𑀸𑀦𑀯𑀢𑀺𑀁 𑀯𑀸𑀘𑀁 𑀪𑀸𑀲𑀺𑀢𑀸 𑀓𑀸𑀮𑁂𑀦 𑀲𑀸𑀧𑀤𑁂𑀲𑀁 𑀧𑀭𑀺𑀬𑀦𑁆𑀢𑀯𑀢𑀺𑀁 𑀅𑀢𑁆𑀣𑀲𑀁𑀳𑀺𑀢𑀁.
1038. 𑀲𑁄 𑀩𑀻𑀚𑀕𑀸𑀫𑀪𑀽𑀢𑀕𑀸𑀫𑀲𑀫𑀸𑀭𑀫𑁆𑀪𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀏𑀓𑀪𑀢𑁆𑀢𑀺𑀓𑁄 𑀳𑁄𑀢𑀺 𑀭𑀢𑁆𑀢𑀽𑀧𑀭𑀢𑁄, 𑀯𑀺𑀭𑀢𑁄 𑀯𑀺𑀓𑀸𑀮𑀪𑁄𑀚𑀦𑀸, 𑀦𑀘𑁆𑀘𑀕𑀻𑀢𑀯𑀸𑀤𑀺𑀢𑀯𑀺𑀲𑀽𑀓𑀤𑀲𑁆𑀲𑀦𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀫𑀸𑀮𑀸𑀕𑀦𑁆𑀥𑀯𑀺𑀮𑁂𑀧𑀦𑀥𑀸𑀭𑀡𑀫𑀡𑁆𑀟𑀦𑀯𑀺𑀪𑀽𑀲𑀦𑀝𑁆𑀞𑀸𑀦𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀉𑀘𑁆𑀘𑀸𑀲𑀬𑀦𑀫𑀳𑀸𑀲𑀬𑀦𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀚𑀸𑀢𑀭𑀽𑀧𑀭𑀚𑀢𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀆𑀫𑀓𑀥𑀜𑁆𑀜𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀆𑀫𑀓𑀫𑀁𑀲𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀇𑀢𑁆𑀣𑀺𑀓𑀼𑀫𑀸𑀭𑀺𑀓𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀤𑀸𑀲𑀺𑀤𑀸𑀲𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀅𑀚𑁂𑀍𑀅𑀓𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀓𑀼𑀓𑁆𑀓𑀼𑀝𑀲𑀽𑀓𑀭𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀳𑀢𑁆𑀣𑀺𑀕𑀯𑀸𑀲𑁆𑀲𑀯𑀍𑀅𑀯𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀔𑁂𑀢𑁆𑀢𑀯𑀢𑁆𑀣𑀼𑀧𑀝𑀺𑀕𑁆𑀕𑀳𑀡𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀤𑀽𑀢𑁂𑀬𑁆𑀬𑀧𑀳𑀺𑀡𑀕𑀫𑀦𑀸𑀦𑀼𑀬𑁄𑀕𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀓𑀬𑀯𑀺𑀓𑁆𑀓𑀬𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀢𑀼𑀮𑀸𑀓𑀽𑀝𑀓𑀁𑀲𑀓𑀽𑀝𑀫𑀸𑀦𑀓𑀽𑀝𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀉𑀓𑁆𑀓𑁄𑀝𑀦𑀯𑀜𑁆𑀘𑀦𑀦𑀺𑀓𑀢𑀺𑀲𑀸𑀘𑀺𑀬𑁄𑀕𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀙𑁂𑀤𑀦𑀯𑀥𑀩𑀦𑁆𑀥𑀦𑀯𑀺𑀧𑀭𑀸𑀫𑁄𑀲𑀆𑀮𑁄𑀧𑀲𑀳𑀲𑀸𑀓𑀸𑀭𑀸 𑀧𑀝𑀺𑀯𑀺𑀭𑀢𑁄 𑀳𑁄𑀢𑀺.
1039. 𑀲𑁄 𑀲𑀦𑁆𑀢𑀼𑀝𑁆𑀞𑁄 𑀳𑁄𑀢𑀺 𑀓𑀸𑀬𑀧𑀭𑀺𑀳𑀸𑀭𑀺𑀓𑁂𑀦 𑀘𑀻𑀯𑀭𑁂𑀦 𑀓𑀼𑀘𑁆𑀙𑀺𑀧𑀭𑀺𑀳𑀸𑀭𑀺𑀓𑁂𑀦 𑀧𑀺𑀡𑁆𑀟𑀧𑀸𑀢𑁂𑀦. 𑀲𑁄 𑀬𑁂𑀦 𑀬𑁂𑀦𑁂𑀯 𑀧𑀓𑁆𑀓𑀫𑀢𑀺 𑀲𑀫𑀸𑀤𑀸𑀬𑁂𑀯 𑀧𑀓𑁆𑀓𑀫𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀧𑀓𑁆𑀔𑀻 𑀲𑀓𑀼𑀡𑁄 𑀬𑁂𑀦 𑀬𑁂𑀦𑁂𑀯 𑀟𑁂𑀢𑀺 𑀲𑀧𑀢𑁆𑀢𑀪𑀸𑀭𑁄𑀯 𑀟𑁂𑀢𑀺; 𑀏𑀯𑀫𑁂𑀯 𑀪𑀺𑀓𑁆𑀔𑀼 𑀲𑀦𑁆𑀢𑀼𑀝𑁆𑀞𑁄 𑀳𑁄𑀢𑀺 𑀓𑀸𑀬𑀧𑀭𑀺𑀳𑀸𑀭𑀺𑀓𑁂𑀦 𑀘𑀻𑀯𑀭𑁂𑀦 𑀓𑀼𑀘𑁆𑀙𑀺𑀧𑀭𑀺𑀳𑀸𑀭𑀺𑀓𑁂𑀦 𑀧𑀺𑀡𑁆𑀟𑀧𑀸𑀢𑁂𑀦. 𑀲𑁄 𑀬𑁂𑀦 𑀬𑁂𑀦𑁂𑀯 𑀧𑀓𑁆𑀓𑀫𑀢𑀺 𑀲𑀫𑀸𑀤𑀸𑀬𑁂𑀯 𑀧𑀓𑁆𑀓𑀫𑀢𑀺. 𑀲𑁄 𑀇𑀫𑀺𑀦𑀸 𑀅𑀭𑀺𑀬𑁂𑀦 𑀲𑀻𑀮𑀓𑁆𑀔𑀦𑁆𑀥𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀅𑀦𑀯𑀚𑁆𑀚𑀲𑀼𑀔𑀁 𑀧𑀝𑀺𑀲𑀁𑀯𑁂𑀤𑁂𑀢𑀺.
1040. 𑀲𑁄 𑀘𑀓𑁆𑀔𑀼𑀦𑀸 𑀭𑀽𑀧𑀁 𑀤𑀺𑀲𑁆𑀯𑀸 𑀦 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑀻 𑀳𑁄𑀢𑀺 𑀦𑀸𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀕𑁆𑀕𑀸𑀳𑀻. 𑀬𑀢𑁆𑀯𑀸𑀥𑀺𑀓𑀭𑀡𑀫𑁂𑀦𑀁 𑀘𑀓𑁆𑀔𑀼𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀅𑀲𑀁𑀯𑀼𑀢𑀁 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀁 𑀅𑀪𑀺𑀚𑁆𑀛𑀸𑀤𑁄𑀫𑀦𑀲𑁆𑀲𑀸 𑀧𑀸𑀧𑀓𑀸 𑀅𑀓𑀼𑀲𑀮𑀸 𑀥𑀫𑁆𑀫𑀸 𑀅𑀦𑁆𑀯𑀸𑀲𑁆𑀲𑀯𑁂𑀬𑁆𑀬𑀼𑀁 𑀢𑀲𑁆𑀲 𑀲𑀁𑀯𑀭𑀸𑀬 𑀧𑀝𑀺𑀧𑀚𑁆𑀚𑀢𑀺, 𑀭𑀓𑁆𑀔𑀢𑀺 𑀘𑀓𑁆𑀔𑀼𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁, 𑀘𑀓𑁆𑀔𑀼𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑁂 𑀲𑀁𑀯𑀭𑀁 𑀆𑀧𑀚𑁆𑀚𑀢𑀺. 𑀲𑁄𑀢𑁂𑀦 𑀲𑀤𑁆𑀤𑀁 𑀲𑀼𑀢𑁆𑀯𑀸…𑀧𑁂… 𑀖𑀸𑀦𑁂𑀦 𑀕𑀦𑁆𑀥𑀁 𑀖𑀸𑀬𑀺𑀢𑁆𑀯𑀸… 𑀚𑀺𑀯𑁆𑀳𑀸𑀬 𑀭𑀲𑀁 𑀲𑀸𑀬𑀺𑀢𑁆𑀯𑀸… 𑀓𑀸𑀬𑁂𑀦 𑀨𑁄𑀝𑁆𑀞𑀩𑁆𑀩𑀁 𑀨𑀼𑀲𑀺𑀢𑁆𑀯𑀸… 𑀫𑀦𑀲𑀸 𑀥𑀫𑁆𑀫𑀁 𑀯𑀺𑀜𑁆𑀜𑀸𑀬 𑀦 𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑀕𑁆𑀕𑀸𑀳𑀻 𑀳𑁄𑀢𑀺 𑀦𑀸𑀦𑀼𑀩𑁆𑀬𑀜𑁆𑀚𑀦𑀕𑁆𑀕𑀸𑀳𑀻. 𑀬𑀢𑁆𑀯𑀸𑀥𑀺𑀓𑀭𑀡𑀫𑁂𑀦𑀁 𑀫𑀦𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁 𑀅𑀲𑀁𑀯𑀼𑀢𑀁 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀁 𑀅𑀪𑀺𑀚𑁆𑀛𑀸𑀤𑁄𑀫𑀦𑀲𑁆𑀲𑀸 𑀧𑀸𑀧𑀓𑀸 𑀅𑀓𑀼𑀲𑀮𑀸 𑀥𑀫𑁆𑀫𑀸 𑀅𑀦𑁆𑀯𑀸𑀲𑁆𑀲𑀯𑁂𑀬𑁆𑀬𑀼𑀁 𑀢𑀲𑁆𑀲 𑀲𑀁𑀯𑀭𑀸𑀬 𑀧𑀝𑀺𑀧𑀚𑁆𑀚𑀢𑀺, 𑀭𑀓𑁆𑀔𑀢𑀺 𑀫𑀦𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀁, 𑀫𑀦𑀺𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑁂 𑀲𑀁𑀯𑀭𑀁 𑀆𑀧𑀚𑁆𑀚𑀢𑀺. 𑀲𑁄 𑀇𑀫𑀺𑀦𑀸 𑀅𑀭𑀺𑀬𑁂𑀦 𑀇𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀲𑀁𑀯𑀭𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀅𑀩𑁆𑀬𑀸𑀲𑁂𑀓𑀲𑀼𑀔𑀁 𑀧𑀝𑀺𑀲𑀁𑀯𑁂𑀤𑁂𑀢𑀺.
1041. 𑀲𑁄 𑀅𑀪𑀺𑀓𑁆𑀓𑀦𑁆𑀢𑁂 𑀧𑀝𑀺𑀓𑁆𑀓𑀦𑁆𑀢𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺, 𑀆𑀮𑁄𑀓𑀺𑀢𑁂 𑀯𑀺𑀮𑁄𑀓𑀺𑀢𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺, 𑀲𑀫𑀺𑀜𑁆𑀚𑀺𑀢𑁂 𑀧𑀲𑀸𑀭𑀺𑀢𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺, 𑀲𑀁𑀖𑀸𑀝𑀺𑀧𑀢𑁆𑀢𑀘𑀻𑀯𑀭𑀥𑀸𑀭𑀡𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺, 𑀅𑀲𑀺𑀢𑁂 𑀧𑀻𑀢𑁂 𑀔𑀸𑀬𑀺𑀢𑁂 𑀲𑀸𑀬𑀺𑀢𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺, 𑀉𑀘𑁆𑀘𑀸𑀭𑀧𑀲𑁆𑀲𑀸𑀯𑀓𑀫𑁆𑀫𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺, 𑀕𑀢𑁂 𑀞𑀺𑀢𑁂 𑀦𑀺𑀲𑀺𑀦𑁆𑀦𑁂 𑀲𑀼𑀢𑁆𑀢𑁂 𑀚𑀸𑀕𑀭𑀺𑀢𑁂 𑀪𑀸𑀲𑀺𑀢𑁂 𑀢𑀼𑀡𑁆𑀳𑀻𑀪𑀸𑀯𑁂 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑀓𑀸𑀭𑀻 𑀳𑁄𑀢𑀺.
1042. 𑀲𑁄 𑀇𑀫𑀺𑀦𑀸 𑀘 𑀅𑀭𑀺𑀬𑁂𑀦 𑀲𑀻𑀮𑀓𑁆𑀔𑀦𑁆𑀥𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄, 𑀇𑀫𑀸𑀬 𑀘 𑀅𑀭𑀺𑀬𑀸𑀬 𑀲𑀦𑁆𑀢𑀼𑀝𑁆𑀞𑀺𑀬𑀸 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄 𑀇𑀫𑀺𑀦𑀸 𑀘 𑀅𑀭𑀺𑀬𑁂𑀦 𑀇𑀦𑁆𑀤𑁆𑀭𑀺𑀬𑀲𑀁𑀯𑀭𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄, 𑀇𑀫𑀺𑀦𑀸 𑀘 𑀅𑀭𑀺𑀬𑁂𑀦 𑀲𑀢𑀺𑀲𑀫𑁆𑀧𑀚𑀜𑁆𑀜𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄 𑀯𑀺𑀯𑀺𑀢𑁆𑀢𑀁 𑀲𑁂𑀦𑀸𑀲𑀦𑀁 𑀪𑀚𑀢𑀺 𑀅𑀭𑀜𑁆𑀜𑀁 𑀭𑀼𑀓𑁆𑀔𑀫𑀽𑀮𑀁 𑀧𑀩𑁆𑀩𑀢𑀁 𑀓𑀦𑁆𑀤𑀭𑀁 𑀕𑀺𑀭𑀺𑀕𑀼𑀳𑀁 𑀲𑀼𑀲𑀸𑀦𑀁 𑀯𑀦𑀧𑀢𑁆𑀣𑀁 𑀅𑀩𑁆𑀪𑁄𑀓𑀸𑀲𑀁 𑀧𑀮𑀸𑀮𑀧𑀼𑀜𑁆𑀚𑀁. 𑀲𑁄 𑀧𑀘𑁆𑀙𑀸𑀪𑀢𑁆𑀢𑀁 𑀧𑀺𑀡𑁆𑀟𑀧𑀸𑀢𑀧𑀝𑀺𑀓𑁆𑀓𑀦𑁆𑀢𑁄 𑀦𑀺𑀲𑀻𑀤𑀢𑀺 𑀧𑀮𑁆𑀮𑀗𑁆𑀓𑀁 𑀆𑀪𑀼𑀚𑀺𑀢𑁆𑀯𑀸, 𑀉𑀚𑀼𑀁 𑀓𑀸𑀬𑀁 𑀧𑀡𑀺𑀥𑀸𑀬, 𑀧𑀭𑀺𑀫𑀼𑀔𑀁 𑀲𑀢𑀺𑀁 𑀉𑀧𑀝𑁆𑀞𑀧𑁂𑀢𑁆𑀯𑀸. 𑀲𑁄 𑀅𑀪𑀺𑀚𑁆𑀛𑀁 𑀮𑁄𑀓𑁂 𑀧𑀳𑀸𑀬 𑀯𑀺𑀕𑀢𑀸𑀪𑀺𑀚𑁆𑀛𑁂𑀦 𑀘𑁂𑀢𑀲𑀸 𑀯𑀺𑀳𑀭𑀢𑀺, 𑀅𑀪𑀺𑀚𑁆𑀛𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀲𑁄𑀥𑁂𑀢𑀺. 𑀩𑁆𑀬𑀸𑀧𑀸𑀤𑀧𑀤𑁄𑀲𑀁 𑀧𑀳𑀸𑀬 𑀅𑀩𑁆𑀬𑀸𑀧𑀦𑁆𑀦𑀘𑀺𑀢𑁆𑀢𑁄 𑀯𑀺𑀳𑀭𑀢𑀺, 𑀲𑀩𑁆𑀩𑀧𑀸𑀡𑀪𑀽𑀢𑀳𑀺𑀢𑀸𑀦𑀼𑀓𑀫𑁆𑀧𑀻 𑀩𑁆𑀬𑀸𑀧𑀸𑀤𑀧𑀤𑁄𑀲𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀲𑁄𑀥𑁂𑀢𑀺. 𑀣𑀺𑀦𑀫𑀺𑀤𑁆𑀥𑀁 𑀧𑀳𑀸𑀬 𑀯𑀺𑀕𑀢𑀣𑀺𑀦𑀫𑀺𑀤𑁆𑀥𑁄 𑀯𑀺𑀳𑀭𑀢𑀺 𑀆𑀮𑁄𑀓𑀲𑀜𑁆𑀜𑀻 𑀲𑀢𑁄 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑁄, 𑀣𑀺𑀦𑀫𑀺𑀤𑁆𑀥𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀲𑁄𑀥𑁂𑀢𑀺. 𑀉𑀤𑁆𑀥𑀘𑁆𑀘𑀓𑀼𑀓𑁆𑀓𑀼𑀘𑁆𑀘𑀁 𑀧𑀳𑀸𑀬 𑀅𑀦𑀼𑀤𑁆𑀥𑀢𑁄 𑀯𑀺𑀳𑀭𑀢𑀺, 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀯𑀽𑀧𑀲𑀦𑁆𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀉𑀤𑁆𑀥𑀘𑁆𑀘𑀓𑀼𑀓𑁆𑀓𑀼𑀘𑁆𑀘𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀲𑁄𑀥𑁂𑀢𑀺. 𑀯𑀺𑀘𑀺𑀓𑀺𑀘𑁆𑀙𑀁 𑀧𑀳𑀸𑀬 𑀢𑀺𑀡𑁆𑀡𑀯𑀺𑀘𑀺𑀓𑀺𑀘𑁆𑀙𑁄 𑀯𑀺𑀳𑀭𑀢𑀺 𑀅𑀓𑀣𑀁𑀓𑀣𑀻 𑀓𑀼𑀲𑀮𑁂𑀲𑀼 𑀥𑀫𑁆𑀫𑁂𑀲𑀼, 𑀯𑀺𑀘𑀺𑀓𑀺𑀘𑁆𑀙𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀲𑁄𑀥𑁂𑀢𑀺.
1043. 𑀲𑁄 𑀇𑀫𑁂 𑀧𑀜𑁆𑀘 𑀦𑀻𑀯𑀭𑀡𑁂 𑀧𑀳𑀸𑀬 𑀘𑁂𑀢𑀲𑁄 𑀉𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀧𑀜𑁆𑀜𑀸𑀬 𑀤𑀼𑀩𑁆𑀩𑀮𑀻𑀓𑀭𑀡𑁂, 𑀯𑀺𑀯𑀺𑀘𑁆𑀘𑁂𑀯 𑀓𑀸𑀫𑁂𑀳𑀺 𑀯𑀺𑀯𑀺𑀘𑁆𑀘 𑀅𑀓𑀼𑀲𑀮𑁂𑀳𑀺 𑀥𑀫𑁆𑀫𑁂𑀳𑀺 𑀲𑀯𑀺𑀢𑀓𑁆𑀓𑀁 𑀲𑀯𑀺𑀘𑀸𑀭𑀁 𑀯𑀺𑀯𑁂𑀓𑀚𑀁 𑀧𑀻𑀢𑀺𑀲𑀼𑀔𑀁 𑀧𑀞𑀫𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀢𑀣𑀸𑀕𑀢𑀧𑀤𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀦𑀺𑀲𑁂𑀯𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀸𑀭𑀜𑁆𑀚𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺. 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀢𑀸𑀯 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀘𑁆𑀙𑀢𑀺— ‘𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸, 𑀲𑁆𑀯𑀸𑀓𑁆𑀔𑀸𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀥𑀫𑁆𑀫𑁄, 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1044. 𑀧𑀼𑀦 𑀘𑀧𑀭𑀁, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀪𑀺𑀓𑁆𑀔𑀼 𑀯𑀺𑀢𑀓𑁆𑀓𑀯𑀺𑀘𑀸𑀭𑀸𑀦𑀁 𑀯𑀽𑀧𑀲𑀫𑀸 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀲𑀫𑁆𑀧𑀲𑀸𑀤𑀦𑀁 𑀘𑁂𑀢𑀲𑁄 𑀏𑀓𑁄𑀤𑀺𑀪𑀸𑀯𑀁 𑀅𑀯𑀺𑀢𑀓𑁆𑀓𑀁 𑀅𑀯𑀺𑀘𑀸𑀭𑀁 𑀲𑀫𑀸𑀥𑀺𑀚𑀁 𑀧𑀻𑀢𑀺𑀲𑀼𑀔𑀁 𑀤𑀼𑀢𑀺𑀬𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡…𑀧𑁂… 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1045. 𑀧𑀼𑀦 𑀘𑀧𑀭𑀁, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀪𑀺𑀓𑁆𑀔𑀼 𑀧𑀻𑀢𑀺𑀬𑀸 𑀘 𑀯𑀺𑀭𑀸𑀕𑀸 𑀉𑀧𑁂𑀓𑁆𑀔𑀓𑁄 𑀘 𑀯𑀺𑀳𑀭𑀢𑀺 𑀲𑀢𑁄 𑀘 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑁄, 𑀲𑀼𑀔𑀜𑁆𑀘 𑀓𑀸𑀬𑁂𑀦 𑀧𑀝𑀺𑀲𑀁𑀯𑁂𑀤𑁂𑀢𑀺, 𑀬𑀁 𑀢𑀁 𑀅𑀭𑀺𑀬𑀸 𑀆𑀘𑀺𑀓𑁆𑀔𑀦𑁆𑀢𑀺 ‘𑀉𑀧𑁂𑀓𑁆𑀔𑀓𑁄 𑀲𑀢𑀺𑀫𑀸 𑀲𑀼𑀔𑀯𑀺𑀳𑀸𑀭𑀻’𑀢𑀺 𑀢𑀢𑀺𑀬𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡…𑀧𑁂… 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1046. 𑀧𑀼𑀦 𑀘𑀧𑀭𑀁, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀪𑀺𑀓𑁆𑀔𑀼 𑀲𑀼𑀔𑀲𑁆𑀲 𑀘 𑀧𑀳𑀸𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀲𑁆𑀲 𑀘 𑀧𑀳𑀸𑀦𑀸, 𑀧𑀼𑀩𑁆𑀩𑁂𑀯 𑀲𑁄𑀫𑀦𑀲𑁆𑀲𑀤𑁄𑀫𑀦𑀲𑁆𑀲𑀸𑀦𑀁 𑀅𑀢𑁆𑀣𑀗𑁆𑀕𑀫𑀸, 𑀅𑀤𑀼𑀓𑁆𑀔𑀫𑀲𑀼𑀔𑀁 𑀉𑀧𑁂𑀓𑁆𑀔𑀸𑀲𑀢𑀺𑀧𑀸𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑀺𑀁 𑀘𑀢𑀼𑀢𑁆𑀣𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀢𑀣𑀸𑀕𑀢𑀧𑀤𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀦𑀺𑀲𑁂𑀯𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀸𑀭𑀜𑁆𑀚𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺. 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀢𑀸𑀯 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀘𑁆𑀙𑀢𑀺— ‘𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸, 𑀲𑁆𑀯𑀸𑀓𑁆𑀔𑀸𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀥𑀫𑁆𑀫𑁄, 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1047. 𑀲𑁄 𑀏𑀯𑀁 𑀲𑀫𑀸𑀳𑀺𑀢𑁂 𑀘𑀺𑀢𑁆𑀢𑁂 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁂 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁂 𑀅𑀦𑀗𑁆𑀕𑀡𑁂 𑀯𑀺𑀕𑀢𑀽𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀫𑀼𑀤𑀼𑀪𑀽𑀢𑁂 𑀓𑀫𑁆𑀫𑀦𑀺𑀬𑁂 𑀞𑀺𑀢𑁂 𑀆𑀦𑁂𑀜𑁆𑀚𑀧𑁆𑀧𑀢𑁆𑀢𑁂 𑀧𑀼𑀩𑁆𑀩𑁂𑀦𑀺𑀯𑀸𑀲𑀸𑀦𑀼𑀲𑁆𑀲𑀢𑀺𑀜𑀸𑀡𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀦𑁆𑀦𑀸𑀫𑁂𑀢𑀺. 𑀲𑁄 𑀅𑀦𑁂𑀓𑀯𑀺𑀳𑀺𑀢𑀁 𑀧𑀼𑀩𑁆𑀩𑁂𑀦𑀺𑀯𑀸𑀲𑀁 𑀅𑀦𑀼𑀲𑁆𑀲𑀭𑀢𑀺, 𑀲𑁂𑀬𑁆𑀬𑀣𑀺𑀤𑀁— 𑀏𑀓𑀫𑁆𑀧𑀺 𑀚𑀸𑀢𑀺𑀁, 𑀤𑁆𑀯𑁂𑀧𑀺 𑀚𑀸𑀢𑀺𑀬𑁄…𑀧𑁂… 𑀇𑀢𑀺 𑀲𑀸𑀓𑀸𑀭𑀁 𑀲𑁅𑀤𑁆𑀤𑁂𑀲𑀁 𑀅𑀦𑁂𑀓𑀯𑀺𑀳𑀺𑀢𑀁 𑀧𑀼𑀩𑁆𑀩𑁂𑀦𑀺𑀯𑀸𑀲𑀁 𑀅𑀦𑀼𑀲𑁆𑀲𑀭𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀢𑀣𑀸𑀕𑀢𑀧𑀤𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀦𑀺𑀲𑁂𑀯𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀸𑀭𑀜𑁆𑀚𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺. 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀢𑀸𑀯 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀘𑁆𑀙𑀢𑀺— ‘𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸, 𑀲𑁆𑀯𑀸𑀓𑁆𑀔𑀸𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀥𑀫𑁆𑀫𑁄, 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1048. 𑀲𑁄 𑀏𑀯𑀁 𑀲𑀫𑀸𑀳𑀺𑀢𑁂 𑀘𑀺𑀢𑁆𑀢𑁂 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁂 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁂 𑀅𑀦𑀗𑁆𑀕𑀡𑁂 𑀯𑀺𑀕𑀢𑀽𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀫𑀼𑀤𑀼𑀪𑀽𑀢𑁂 𑀓𑀫𑁆𑀫𑀦𑀺𑀬𑁂 𑀞𑀺𑀢𑁂 𑀆𑀦𑁂𑀜𑁆𑀚𑀧𑁆𑀧𑀢𑁆𑀢𑁂 𑀲𑀢𑁆𑀢𑀸𑀦𑀁 𑀘𑀼𑀢𑀽𑀧𑀧𑀸𑀢𑀜𑀸𑀡𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀦𑁆𑀦𑀸𑀫𑁂𑀢𑀺. 𑀲𑁄 𑀤𑀺𑀩𑁆𑀩𑁂𑀦 𑀘𑀓𑁆𑀔𑀼𑀦𑀸 𑀯𑀺𑀲𑀼𑀤𑁆𑀥𑁂𑀦 𑀅𑀢𑀺𑀓𑁆𑀓𑀦𑁆𑀢𑀫𑀸𑀦𑀼𑀲𑀓𑁂𑀦…𑀧𑁂… 𑀬𑀣𑀸𑀓𑀫𑁆𑀫𑀽𑀧𑀕𑁂 𑀲𑀢𑁆𑀢𑁂 𑀧𑀚𑀸𑀦𑀸𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀢𑀣𑀸𑀕𑀢𑀧𑀤𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀦𑀺𑀲𑁂𑀯𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀸𑀭𑀜𑁆𑀚𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺. 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀢𑀸𑀯 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀘𑁆𑀙𑀢𑀺— ‘𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸, 𑀲𑁆𑀯𑀸𑀓𑁆𑀔𑀸𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀥𑀫𑁆𑀫𑁄, 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1049. 𑀲𑁄 𑀏𑀯𑀁 𑀲𑀫𑀸𑀳𑀺𑀢𑁂 𑀘𑀺𑀢𑁆𑀢𑁂 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁂 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁂 𑀅𑀦𑀗𑁆𑀕𑀡𑁂 𑀯𑀺𑀕𑀢𑀽𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀫𑀼𑀤𑀼𑀪𑀽𑀢𑁂 𑀓𑀫𑁆𑀫𑀦𑀺𑀬𑁂 𑀞𑀺𑀢𑁂 𑀆𑀦𑁂𑀜𑁆𑀚𑀧𑁆𑀧𑀢𑁆𑀢𑁂 𑀆𑀲𑀯𑀸𑀦𑀁 𑀔𑀬𑀜𑀸𑀡𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀦𑁆𑀦𑀸𑀫𑁂𑀢𑀺. 𑀲𑁄 ‘𑀇𑀤𑀁 𑀤𑀼𑀓𑁆𑀔𑀦𑁆’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺, ‘𑀅𑀬𑀁 𑀤𑀼𑀓𑁆𑀔𑀲𑀫𑀼𑀤𑀬𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺, ‘𑀅𑀬𑀁 𑀤𑀼𑀓𑁆𑀔𑀦𑀺𑀭𑁄𑀥𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺, ‘𑀅𑀬𑀁 𑀤𑀼𑀓𑁆𑀔𑀦𑀺𑀭𑁄𑀥𑀕𑀸𑀫𑀺𑀦𑀻 𑀧𑀝𑀺𑀧𑀤𑀸’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺. ‘𑀇𑀫𑁂 𑀆𑀲𑀯𑀸’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺, ‘𑀅𑀬𑀁 𑀆𑀲𑀯𑀲𑀫𑀼𑀤𑀬𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺, ‘𑀅𑀬𑀁 𑀆𑀲𑀯𑀦𑀺𑀭𑁄𑀥𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺, ‘𑀅𑀬𑀁 𑀆𑀲𑀯𑀦𑀺𑀭𑁄𑀥𑀕𑀸𑀫𑀺𑀦𑀻 𑀧𑀝𑀺𑀧𑀤𑀸’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀧𑀚𑀸𑀦𑀸𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀢𑀣𑀸𑀕𑀢𑀧𑀤𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀦𑀺𑀲𑁂𑀯𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀸𑀭𑀜𑁆𑀚𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺. 𑀦 𑀢𑁆𑀯𑁂𑀯 𑀢𑀸𑀯 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀢𑁄 𑀳𑁄𑀢𑀺, 𑀅𑀧𑀺 𑀘 𑀔𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀘𑁆𑀙𑀢𑀺— ‘𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸, 𑀲𑁆𑀯𑀸𑀓𑁆𑀔𑀸𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀥𑀫𑁆𑀫𑁄, 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1050. 𑀢𑀲𑁆𑀲 𑀏𑀯𑀁 𑀚𑀸𑀦𑀢𑁄 𑀏𑀯𑀁 𑀧𑀲𑁆𑀲𑀢𑁄 𑀓𑀸𑀫𑀸𑀲𑀯𑀸𑀧𑀺 𑀘𑀺𑀢𑁆𑀢𑀁 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀢𑀺, 𑀪𑀯𑀸𑀲𑀯𑀸𑀧𑀺 𑀘𑀺𑀢𑁆𑀢𑀁 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀢𑀺, 𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀲𑀯𑀸𑀧𑀺 𑀘𑀺𑀢𑁆𑀢𑀁 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀢𑀺. 𑀯𑀺𑀫𑀼𑀢𑁆𑀢𑀲𑁆𑀫𑀺𑀁 𑀯𑀺𑀫𑀼𑀢𑁆𑀢𑀫𑀺𑀢𑀺 𑀜𑀸𑀡𑀁 𑀳𑁄𑀢𑀺. ‘𑀔𑀻𑀡𑀸 𑀚𑀸𑀢𑀺, 𑀯𑀼𑀲𑀺𑀢𑀁 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁, 𑀓𑀢𑀁 𑀓𑀭𑀡𑀻𑀬𑀁, 𑀦𑀸𑀧𑀭𑀁 𑀇𑀢𑁆𑀣𑀢𑁆𑀢𑀸𑀬𑀸’𑀢𑀺 𑀧𑀚𑀸𑀦𑀸𑀢𑀺. 𑀇𑀤𑀫𑁆𑀧𑀺 𑀯𑀼𑀘𑁆𑀘𑀢𑀺, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀢𑀣𑀸𑀕𑀢𑀧𑀤𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀦𑀺𑀲𑁂𑀯𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺, 𑀢𑀣𑀸𑀕𑀢𑀸𑀭𑀜𑁆𑀚𑀺𑀢𑀁 𑀇𑀢𑀺𑀧𑀺. 𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀔𑁄, 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡, 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑁄 𑀦𑀺𑀝𑁆𑀞𑀁 𑀕𑀢𑁄 𑀳𑁄𑀢𑀺— ‘𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀪𑀕𑀯𑀸, 𑀲𑁆𑀯𑀸𑀓𑁆𑀔𑀸𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀥𑀫𑁆𑀫𑁄, 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑀦𑁆𑀦𑁄 𑀪𑀕𑀯𑀢𑁄 𑀲𑀸𑀯𑀓𑀲𑀁𑀖𑁄’𑀢𑀺.
1030.1 Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
⏏️(evaṃ) ⏏️(eva) ⏏️(kho) 🚹⨀⓪(brāhmaṇa) ⏏️(idha) 🚹⨀①🆎(tathā+gata) 🚹⨀⑦(loka) 🟢⨀🤟▶️(uppajjati) 🚹⨀①(arahant) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①🆎(vijjā+caraṇa+sampanna) 🚹⨀①🆎(su+gata) 🚹⨀①🆎(loka+vidū) 🚹⨀①🆎(na+uttara) 🚹⨀①🆎(purisa+damma+sārathi) 🚹⨀①(satthar) 🚹⨂⑥🆎(deva+manussa) 🚹⨀①(buddha) 🚹⨀①(bhagavant)
thus | just | indeed | Brāhmaṇa | here | a Tathāgata | in the world | arises | liberated one | perfectly awakened one | accomplished in knowledge and conduct | fortunate | knower of the world | unsurpassed | trainer of persons to be tamed | teacher | of gods and humans | the Awakened One | the Bhagavā
In the same way, Brāhmaṇa, here in the world, a Tathāgata arises, an arahant (liberated one), a sammāsambuddha (perfectly awakened one), accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Awakened One, the Bhagavā.
1030.2 So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀②(ima) 🚹⨀②(loka) 🚹⨀②(sadevaka) 🚹⨀②(samāraka) 🚹⨀②(sabrahmaka) 🚺⨀②🆎(sa+samaṇa+brāhmaṇa) 🚺⨀②(pajā) 🚺⨀②🆎(sa+deva+manussa) ⏏️(sayaṃ) 🚺⨀③(abhiññā) 🔽(tvā)(sacchikaroti) 🟠⨀🤟▶️(pavedeti)
he | this | world | with its deities | with Māras | with Brahmās | with its religious practitioners | generation | with its gods and humans | for himself | through experiential understanding | having realised | declares
He declares this world — with its deities, Māras, and Brahmās, this generation with its religious practitioners, its gods and humans — having realised it for himself through experiential understanding.
1030.3 So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;
*️⃣🤟🚹⨀①(ta) 🚹⨀②(dhamma) 🟠⨀🤟▶️(deseti) 🚹⨀②🆎(ādi+kalyāṇa) 🚹⨀②🆎(majjhe+kalyāṇa) 🚹⨀②🆎(pariyosāna+kalyāṇa) 🚹⨀②🆎(sa+attha) 🚹⨀②🆎(sa+byañjana)
he | the Dhamma | teaches | good in the beginning | good in the middle | good in the end | meaningful | well-phrased
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased;
1030.4 kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
🚻⨀②🆎(kevala+paripuṇṇa) 🚻⨀②🔽(ta)(parisuddha) 🚻⨀②🆎(brahma+cariya) 🟠⨀🤟▶️(pakāseti)
wholly complete | perfectly pure | the optimal life | makes known
he makes known the brahmacariya (optimal life) that is wholly complete and perfectly pure.
1030.5 Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
*️⃣🤟🚹⨀②(ta) 🚹⨀②(dhamma) 🟢⨀🤟▶️(suṇāti) 🚹⨀①🆎(gaha+pati) ⏏️(vā) 🚹⨀①🆎(gaha+pati+putta) ⏏️(vā) *️⃣🤟🚻⨀⑦(aññatara) ⏏️(vā) 🚻⨀⑦(kula) 🚹⨀①🔽(ta)(paccājāta)
that | Dhamma | hears | a householder | or | a householder’s son | or | in some other | or | family | born
A householder or a householder’s son, or one born in some other family, hears that Dhamma.
1030.6 So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀②(ta) 🚹⨀②(dhamma) 🔽(tvā)(suṇāti) 🚹⨀⑦🆎(tathā+gata) 🚺⨀②(saddhā) 🟢⨀🤟▶️(paṭilabhati)
he | that | Dhamma | having heard | in the Tathāgata | faith | gains
Having heard that Dhamma, he gains faith in the Tathāgata.
1030.7 So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati— ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(ta) 🚹⨀③🆎(saddhā+paṭilābha) 🚹⨀①🔽(ta)(samannāgata) ⏏️(iti) 🟢⨀🤟▶️(paṭisañcikkhati) 🚹⨀①(sambādha) 🚹⨀①🆎(ghara+āvāsa) 🚹⨀①🆎(rajas+patha) 🚹⨀①(abbhokāsa) 🚺⨀①(pabbajjā)
he | with that | gain of faith | endowed | thus | reflects | confining | household life | a dusty path | the open air | going forth
Endowed with that gain of faith, he reflects thus: ‘Household life is confining, a dusty path. Going forth is the open air.
1030.8 Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
⏏️(na) *️⃣🤟🚻⨀①(ima) 🚻⨀①🆎(su+kara) 🚻⨀②(agāra) 🚹⨀③🔽(anta)(ajjhāvasanta) 🚻⨀②🆎(ekanta+paripuṇṇa) 🚻⨀②🆎(ekanta+parisuddha) 🚻⨀②🆎(saṅkha+likhita) 🚻⨀②🆎(brahma+cariya) 🔽(tuṃ)(carati)
not | this | easy to do | domestic living | by one domestically settled | completely perfect | completely pure | flawless | the optimal life | to live
It is not easy for one living in a house to lead the optimal life that is utterly perfect, utterly pure, like a polished shell.
1030.9 Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
*️⃣🤟🚻⨀①(ya) ⏏️(nūna) *️⃣👆⚧⨀①(ahaṃ) 🚻⨀②🆎(kesa+massu) 🔽(tvā)(ohāreti) 🚻⨂②(kāsāya) 🚻⨂②(vattha) 🔽(tvā)(acchādeti) 🚻⨀⑤(agāra) 🚻⨀②🆎(na+agāriya) 🔵⨀👆⏯(pabbajati) ⏏️(iti)
what | if | I | hair and beard | having shaved off | ochre | robes | having put on | from household life | to homeless state | renounce | (end quote)
What if I, having shaved off my hair and beard, and having put on saffron robes, were to go forth from the home life into homelessness?’
1030.10 So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(apara) 🚹⨀③(samaya) 🚹⨀②(appa) ⏏️(vā) 🚹⨀②🆎(bhoga+khandha) 🔽(ya)(pajahati) 🚹⨀②(mahanta) ⏏️(vā) 🚹⨀②🆎(bhoga+khandha) 🔽(ya)(pajahati) 🚹⨀②(appa) ⏏️(vā) 🚹⨀②🆎(ñāti+parivaṭṭa) 🔽(ya)(pajahati) 🚹⨀②(mahanta) ⏏️(vā) 🚹⨀②🆎(ñāti+parivaṭṭa) 🔽(ya)(pajahati) 🚻⨀②🆎(kesa+massu) 🔽(tvā)(ohāreti) 🚻⨂②(kāsāya) 🚻⨂②(vattha) 🔽(tvā)(acchādeti) 🚻⨀⑤(agāra) 🚻⨀②🆎(na+agāriya) 🟢⨀🤟▶️(pabbajati)
he | at a later | time | small | or | pile of wealth | giving up | large | or | pile of wealth | giving up | small | or | family circle | giving up | large | or | family circle | giving up | hair and beard | having shaved off | ochre | robes | having put on | from household life | to homeless state | goes forth
So, at a later time, having given up a small or large pile of wealth, having given up a small or large family circle, having shaved off his hair and beard, and having put on saffron robes, he goes forth from the home life into homelessness.
1031.1 So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
*️⃣🤟🚹⨀①(ta) ⏏️(evaṃ) 🚹⨀①🔽(ta)(pabbajita) 🚹⨀①🔽(māna)(samāna) 🚹⨂⑥(bhikkhu) 🚹⨀①🆎(sikkhā+sājīva+samāpanna) 🚹⨀②🆎(pāṇa+atipāta) 🔽(ya)(pajahati) 🚹⨀⑤🆎(pāṇa+atipāta) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(nihita+daṇḍa) 🚹⨀①🆎(nihita+sattha) 🚹⨀①(lajjī) 🚹⨀①🆎(dayā+āpanna) 🚹⨀①🆎(sabba+pāṇa+bhūta+hita+anukampī) 🟢⨀🤟▶️(viharati)
he | thus | gone forth | being | of bhikkhū | having undertaken the training and livelihood | the taking of life | giving up | from the taking of life | abstaining from | is | with rod laid aside | with weapon laid aside | scrupulous | compassionate | sympathetic for the welfare of all living beings | dwells
Having thus gone forth, having undertaken the training and livelihood of bhikkhū, giving up the taking of life, he abstains from the taking of life; he lives with rod and weapon laid aside, scrupulous, compassionate, sympathetic for the welfare of all living beings.
1032.1 Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī.
🚻⨀②🆎(na+dinna+ādāna) 🔽(ya)(pajahati) 🚻⨀⑤🆎(na+dinna+ādāna) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(dinna+ādāyī) 🚹⨀①🆎(dinna+pāṭikaṅkhī)
the taking of what is not given | giving up | from the taking of what is not given | abstaining from | is | taking what is given | expecting only what is given
Giving up the taking of what is not given, he abstains from the taking of what is not given; he takes what is given, expects only what is given.
1032.2 Athenena sucibhūtena attanā viharati.
🚹⨀③🆎(na+thena) 🚹⨀③🆎(suci+bhūta) 🚹⨀③(atta) 🟢⨀🤟▶️(viharati)
not a thief | pure | in himself | dwells
Not a thief, he lives pure in himself.
1033.1 Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
🚻⨀②🆎(na+brahma+cariya) 🔽(ya)(pajahati) 🚹⨀①🆎(brahma+cārī) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(ārā+cārī) 🚹⨀①🔽(ta)(virata) 🚻⨀⑤(methuna) 🚹⨀⑤🆎(gāma+dhamma)
uncelibacy | giving up | practising celibacy | is | keeping far away | abstaining | from sexual intercourse | from vulgar practice
Giving up uncelibacy, he practises celibacy, keeps far away from sexual intercourse, abstains from vulgar practice.
1034.1 Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.
🚹⨀②🆎(musā+vāda) 🔽(ya)(pajahati) 🚹⨀⑤🆎(musā+vāda) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(sacca+vādī) 🚹⨀①🆎(sacca+sandha) 🚹⨀①(theta) 🚹⨀①(paccayika) 🚹⨀①🆎(na+visaṃvādaka) 🚹⨀④(loka)
false speech | giving up | from false speech | abstaining from | is | truthful | true to one’s word | honest | reliable | keeping promises | for people of the world
Giving up false speech, he abstains from false speech; he is truthful, true to his word, honest, reliable, keeping promises for everyone in the world.
1035.1 Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya.
🚺⨀②(pisuṇa) 🚺⨀②(vācā) 🔽(ya)(pajahati) 🚺⨀⑤(pisuṇa) 🚺⨀⑤(vācā) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) ⏏️(ito) 🔽(tvā)(suṇāti) ⏏️(na) ⏏️(amutra) 🚹⨀①(akkhātar) *️⃣🤟🚹⨂⑥(ima) 🚹⨀④(bheda) ⏏️(amutra) ⏏️(vā) 🔽(tvā)(suṇāti) ⏏️(na) *️⃣🤟🚹⨂⑥(ima) 🚹⨀①(akkhātar) *️⃣🤟🚹⨂⑥(amu) 🚹⨀④(bheda)
slanderous | speech | giving up | from slanderous | from speech | abstaining from | is | here | having listened | not | there | one who tells | of these | to break up | there | or | having listened | not | of these | one who tells | of those | to break up
Giving up slanderous speech, he abstains from slanderous speech; having listened here, he does not tell it there to break up these people; having listened there, he does not tell it here to break up those people.
1035.2 Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.
⏏️(iti) 🚹⨂⑥🔽(ta)(bhinna) ⏏️(vā) 🚹⨀①(sandhātar) 🚹⨂⑥🔽(ta)(sahita) ⏏️(vā) 🚹⨀①(anuppadātar) 🚹⨀①🆎(samagga+ārāma) 🚹⨀①🆎(samagga+rata) 🚹⨀①🆎(samagga+nandī) 🚺⨀②🆎(samagga+karaṇa) 🚺⨀②(vācā) 🚹⨀①(bhāsitar) 🟢⨀🤟▶️(hoti)
thus | of the broken | or | a conciliator | of those on friendly terms | or | a provider | enjoying concord | liking harmony | delighting in unity | peace-making | speech | speaker | is
Thus he is a conciliator of the broken and a provider of friendly terms; enjoying concord, liking harmony, delighting in unity, he speaks peace-making speech.
1036.1 Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti.
🚺⨀②(pharusa) 🚺⨀②(vācā) 🔽(ya)(pajahati) 🚺⨀⑤(pharusa) 🚺⨀⑤(vācā) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti)
harsh | speech | giving up | from harsh | from speech | abstaining from | is
Giving up harsh speech, he abstains from harsh speech.
1036.2 Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.
*️⃣🤟🚺⨀①(ya) *️⃣🤟🚺⨀①(ta) 🚺⨀①(vācā) 🚺⨀①🆎(na+ela) 🚺⨀①🆎(kaṇṇa+sukha) 🚺⨀①(pemanīya) 🚺⨀①🆎(hadaya+gama) 🚺⨀①(porī) 🚺⨀①🆎(bahu+jana+kanta) 🚺⨀①🆎(bahu+jana+manāpa) 🚺⨀②🆎(tathā+rūpa) 🚺⨀②(vācā) 🚹⨀①(bhāsitar) 🟢⨀🤟▶️(hoti)
whatever | that | speech | gentle | pleasant to hear | friendly | heart-warming | polite | loved by the people | charming to the people | such | speech | speaker | is
Whatever speech is gentle, pleasant to hear, friendly, heart-warming, polite, loved by the people, charming to the people — such speech he speaks.
1037.1 Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
🚹⨀②🆎(sampha+palāpa) 🔽(ya)(pajahati) 🚹⨀⑤🆎(sampha+palāpa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(kāla+vādī) 🚹⨀①🆎(bhūta+vādī) 🚹⨀①🆎(attha+vādī) 🚹⨀①🆎(dhamma+vādī) 🚹⨀①🆎(vinaya+vādī) 🚺⨀②(nidhānavant) 🚺⨀②(vācā) 🚹⨀①(bhāsitar) 🚹⨀③(kāla) 🚺⨀②🆎(sa+apadesa) 🚺⨀②(pariyantavant) 🚺⨀②🆎(attha+saṃhita)
gossip | giving up | from gossip | abstaining from | is | speaking at the proper time | speaking what is true | speaking what is meaningful | speaking about the Dhamma | speaking about the discipline | worth remembering | speech | speaker | timely | reasonable | purposeful | beneficial
Giving up gossip, he abstains from gossip; he speaks at the proper time, speaks what is true, speaks what is meaningful, speaks about the Dhamma, speaks about the discipline; he speaks speech worth remembering, timely, reasonable, purposeful, beneficial.
1038.1 So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
*️⃣🤟🚹⨀①(ta) 🚹⨀⑤🆎(bīja+gāma+bhūta+gāma+samārambha) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(eka+bhattika) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(ratti+uparata) 🚹⨀①🔽(ta)(virata) 🚻⨀⑤🆎(vikāla+bhojana) 🚻⨀⑤🆎(nacca+gīta+vādita+visūka+dassana) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(mālā+gandha+vilepana+dhāraṇa+maṇḍana+vibhūsana+ṭhāna) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(uccā+sayana+mahā+sayana) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(jāta+rūpa+rajata+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(āmaka+dhañña+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(āmaka+maṃsa+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(itthi+kumārikā+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(dāsī+dāsa+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(aja+eḷaka+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(kukkuṭa+sūkara+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(hatthī+gava+assa+vaḷavā+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(khetta+vatthu+paṭiggahaṇa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀⑤🆎(dūteyya+pahiṇa+gamana+anuyoga) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀⑤🆎(kaya+vikkaya) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚻⨀⑤🆎(tulā+kūṭa+kaṃsa+kūṭa+māna+kūṭa) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀⑤🆎(ukkoṭana+vañcana+nikati+sāci+yoga) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti) 🚹⨀⑤🆎(chedana+vadha+bandhana+viparāmosa+ālopa+sahasā+kāra) 🚹⨀①🔽(ta)(paṭivirata) 🟢⨀🤟▶️(hoti)
he | from harming seed-and-plant life | abstaining from | is | eating one meal a day | is | abstaining from eating at night | abstaining | from eating between midday and dawn | from dancing, singing, instrumental music, and watching shows | abstaining from | is | from using garlands, perfumes, oils, adornments and decorations | abstaining from | is | from large and luxurious beds | abstaining from | is | from accepting gold and silver | abstaining from | is | from accepting raw grain | abstaining from | is | from accepting raw meat | abstaining from | is | from accepting women and girls | abstaining from | is | from accepting female and male servants | abstaining from | is | from accepting goats and sheep | abstaining from | is | from accepting chickens and pigs | abstaining from | is | from accepting elephants, cattle, horses, and mares | abstaining from | is | from accepting fields and land | abstaining from | is | from engaging in messages and errands | abstaining from | is | from buying and selling | abstaining from | is | from cheating with scales, weights, or measures | abstaining from | is | from bribery, deception, fraud, and crookedness | abstaining from | is | from cutting, beating, binding, robbery, plunder, and violence | abstaining from | is
He abstains from harming seed-and-plant life. He eats one meal a day, abstaining from eating at night, abstaining from eating between midday and dawn. He abstains from dancing, singing, instrumental music, and watching shows. He abstains from using garlands, perfumes, oils, adornments and decorations. He abstains from large and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting female and male servants. He abstains from accepting goats and sheep. He abstains from accepting chickens and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and land. He abstains from engaging in messages and errands. He abstains from buying and selling. He abstains from cheating with scales, weights, or measures. He abstains from bribery, deception, fraud, and crookedness. He abstains from cutting, beating, binding, robbery, plunder, and violence.
1039.1 So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
*️⃣🤟🚹⨀①(ta) 🚹⨀①🔽(ta)(santuṭṭha) 🟢⨀🤟▶️(hoti) 🚻⨀③🆎(kāya+parihārika) 🚻⨀③(cīvara) 🚹⨀③🆎(kucchi+parihārika) 🚹⨀③🆎(piṇḍa+pāta)
he | content | is | to look after his body | with a robe | to look after his stomach | with alms food
He is content with a robe to look after his body and alms food to look after his stomach.
1039.2 So yena yeneva pakkamati samādāyeva pakkamati.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(ya) *️⃣🤟🚹⨀③(ya) ⏏️(eva) 🟢⨀🤟▶️(pakkamati) 🔽(ya)(samādiyati) ⏏️(eva) 🟢⨀🤟▶️(pakkamati)
he | wherever | wherever | just | goes | taking | just | goes
Wherever he goes, he goes taking only these with him.
1039.3 Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
⏏️(seyyathāpi) ⏏️(nāma) 🚹⨀①(pakkhī) 🚹⨀①(sakuṇa) *️⃣🤟🚹⨀③(ya) *️⃣🤟🚹⨀③(ya) ⏏️(eva) 🟢⨀🤟▶️(ḍeti) 🚹⨀①🆎(sa+patta+bhāra) ⏏️(eva) 🟢⨀🤟▶️(ḍeti)
just as | indeed | winged | bird | wherever | wherever | just | flies | with its wings as its only burden | just | flies
Just as a winged bird, wherever it flies, flies with its wings as its only burden;
1039.4 evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.
⏏️(evaṃ) ⏏️(eva) 🚹⨀①(bhikkhu) 🚹⨀①🔽(ta)(santuṭṭha) 🟢⨀🤟▶️(hoti) 🚻⨀③🆎(kāya+parihārika) 🚻⨀③(cīvara) 🚹⨀③🆎(kucchi+parihārika) 🚹⨀③🆎(piṇḍa+pāta)
thus | just | a bhikkhu | content | is | to look after his body | with a robe | to look after his stomach | with alms food
in the same way, a bhikkhu is content with a robe to look after his body and alms food to look after his stomach.
1039.5 So yena yeneva pakkamati samādāyeva pakkamati.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(ya) *️⃣🤟🚹⨀③(ya) ⏏️(eva) 🟢⨀🤟▶️(pakkamati) 🔽(ya)(samādiyati) ⏏️(eva) 🟢⨀🤟▶️(pakkamati)
he | wherever | wherever | just | goes | taking | just | goes
Wherever he goes, he goes taking only these with him.
1039.6 So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(ima) 🚹⨀③(ariya) 🚹⨀③🆎(sīla+khandha) 🚹⨀①🔽(ta)(samannāgata) ⏏️(ajjhattaṃ) 🚻⨀②🆎(na+avajja+sukha) 🟢⨀🤟▶️(paṭisaṃvedeti)
he | with this | of the liberated | collection of virtue | endowed | inwardly | blameless happiness | experiences
Endowed with this collection of virtue of the liberated, he experiences blameless happiness within himself.
1040.1 So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
*️⃣🤟🚹⨀①(ta) 🚻⨀③(cakkhu) 🚻⨀②(rūpa) 🔽(tvā)(passati) ⏏️(na) 🚹⨀①🆎(nimitta+gāhī) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(na+anubyañjana+gāhī)
he | with the eye | a form | having seen | not | grasping at representations | is | not grasping at details
When he sees a form with the eye, he does not grasp at its representations or details.
1040.2 Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
⏏️(yato) ⏏️(adhikaraṇaṃ) *️⃣🤟🚹⨀②(eta) 🚻⨀②🆎(cakkhu+indriya) 🚻⨀②🔽(ta)🆎(na+saṃvuta) 🚹⨀②🔽(anta)(viharanta) 🚹⨂①🆎(abhijjhā+domanassa) 🚹⨂①(pāpaka) 🚹⨂①🆎(na+kusala) 🚹⨂①(dhamma) 🟢⨂🤟⏯(anvāssavati) *️⃣🤟🚻⨀⑥(ta) 🚹⨀④(saṃvara) 🟢⨀🤟▶️(paṭipajjati) 🟢⨀🤟▶️(rakkhati) 🚻⨀②🆎(cakkhu+indriya) 🚻⨀⑦🆎(cakkhu+indriya) 🚹⨀②(saṃvara) 🟢⨀🤟▶️(āpajjati)
through which | on account of | him | the eye faculty | unrestrained | dwelling | covetousness and displeasure | evil | unwholesome | characteristics | might invade | of that | for the restraint | practises | guards | the eye faculty | in the eye faculty | restraint | undertakes
He practises for the restraint of that eye faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the eye faculty; he undertakes restraint of the eye faculty.
1040.3 Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
🚻⨀③(sota) 🚹⨀②(sadda) 🔽(tvā)(suṇāti) ⏏️(peyyāla) 🚻⨀③(ghāna) 🚹⨀②(gandha) 🔽(tvā)(ghāyati) 🚺⨀③(jivhā) 🚹⨀②(rasa) 🔽(tvā)(sāyati) 🚹⨀③(kāya) 🚻⨀②🔽(tabba)(phoṭṭhabba) 🔽(tvā)(phusati) 🚹⨀③(mano) 🚹⨀②(dhamma) 🔽(ya)(vijānāti) ⏏️(na) 🚹⨀①🆎(nimitta+gāhī) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(na+anubyañjana+gāhī)
with the ear | a sound | having heard | (and so on) | with the nose | an odour | having smelled | with the tongue | a taste | having tasted | with the body | a tangible | having touched | with the mind | a mind-object | having cognised | not | grasping at representations | is | not grasping at details
When he hears a sound with the ear… when he smells an odour with the nose… when he tastes a taste with the tongue… when he touches a tangible with the body… when he cognises a mind-object with the mind, he does not grasp at its representations or details.
1040.4 Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
⏏️(yato) ⏏️(adhikaraṇaṃ) *️⃣🤟🚹⨀②(eta) 🚻⨀②🆎(mano+indriya) 🚻⨀②🔽(ta)🆎(na+saṃvuta) 🚹⨀②🔽(anta)(viharanta) 🚹⨂①🆎(abhijjhā+domanassa) 🚹⨂①(pāpaka) 🚹⨂①🆎(na+kusala) 🚹⨂①(dhamma) 🟢⨂🤟⏯(anvāssavati) *️⃣🤟🚻⨀⑥(ta) 🚹⨀④(saṃvara) 🟢⨀🤟▶️(paṭipajjati) 🟢⨀🤟▶️(rakkhati) 🚻⨀②🆎(mano+indriya) 🚻⨀⑦🆎(mano+indriya) 🚹⨀②(saṃvara) 🟢⨀🤟▶️(āpajjati)
through which | on account of | him | the mind faculty | unrestrained | dwelling | covetousness and displeasure | evil | unwholesome | characteristics | might invade | of that | for the restraint | practises | guards | the mind faculty | in the mind faculty | restraint | undertakes
He practises for the restraint of that mind faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the mind faculty; he undertakes restraint of the mind faculty.
1040.5 So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(ima) 🚹⨀③(ariya) 🚹⨀③🆎(indriya+saṃvara) 🚹⨀①🔽(ta)(samannāgata) ⏏️(ajjhattaṃ) 🚻⨀②🆎(na+byāseka+sukha) 🟢⨀🤟▶️(paṭisaṃvedeti)
he | with this | of the liberated | restraint of the faculties | endowed | inwardly | unadulterated happiness | experiences
Endowed with this restraint of the faculties of the liberated, he experiences unadulterated happiness within himself.
1041.1 So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṃghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
*️⃣🤟🚹⨀①(ta) 🚻⨀⑦🔽(ta)(abhikkanta) 🚻⨀⑦🔽(ta)(paṭikkanta) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti) 🚻⨀⑦🔽(ta)(ālokita) 🚻⨀⑦🔽(ta)(vilokita) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti) 🚻⨀⑦🔽(ta)(samiñjita) 🚻⨀⑦🔽(ta)(pasārita) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti) 🚻⨀⑦🆎(saṅghāṭi+patta+cīvara+dhāraṇa) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti) 🚻⨀⑦🔽(ta)(asita) 🚻⨀⑦🔽(ta)(pīta) 🚻⨀⑦🔽(ta)(khāyita) 🚻⨀⑦🔽(ta)(sāyita) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti) 🚻⨀⑦🆎(uccāra+passāva+kamma) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti) 🚻⨀⑦🔽(ta)(gata) 🚻⨀⑦🔽(ta)(ṭhita) 🚻⨀⑦🔽(ta)(nisinna) 🚻⨀⑦🔽(ta)(sutta) 🚻⨀⑦🔽(ta)(jāgarita) 🚻⨀⑦🔽(ta)(bhāsita) 🚹⨀⑦🆎(tuṇhī+bhāva) 🚹⨀①🆎(sampajāna+kārī) 🟢⨀🤟▶️(hoti)
he | going forward | coming back | acting with clear comprehension | is | looking ahead | looking around | acting with clear comprehension | is | flexing | stretching | acting with clear comprehension | is | carrying the outer robe, bowl and robe | acting with clear comprehension | is | eating | drinking | chewing | tasting | acting with clear comprehension | is | going to the toilet | acting with clear comprehension | is | walking | standing | sitting | sleeping | being awake | talking | keeping quiet | acting with clear comprehension | is
He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking forward and looking around; he acts with clear comprehension when bending and stretching; he acts with clear comprehension when carrying his outer robe, bowl, and robe; he acts with clear comprehension when eating, drinking, chewing, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, sleeping, waking, speaking, and remaining silent.
1042.1 So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨀③(ima) ⏏️(ca) 🚹⨀③(ariya) 🚹⨀③🆎(sīla+khandha) 🚹⨀①🔽(ta)(samannāgata) *️⃣🤟🚺⨀③(ima) ⏏️(ca) 🚺⨀③(ariya) 🚺⨀③(santuṭṭhi) 🚹⨀①🔽(ta)(samannāgata) *️⃣🤟🚹⨀③(ima) ⏏️(ca) 🚹⨀③(ariya) 🚹⨀③🆎(indriya+saṃvara) 🚹⨀①🔽(ta)(samannāgata) *️⃣🤟🚻⨀③(ima) ⏏️(ca) 🚻⨀③(ariya) 🚻⨀③🆎(sati+sampajañña) 🚹⨀①🔽(ta)(samannāgata) 🚻⨀②🔽(ta)(vivitta) 🚻⨀②🆎(sena+āsana) 🟢⨀🤟▶️(bhajati) 🚻⨀②(arañña) 🚻⨀②🆎(rukkha+mūla) 🚹⨀②(pabbata) 🚹⨀②(kandara) 🚺⨀②🆎(giri+guhā) 🚻⨀②(susāna) 🚻⨀②🆎(vana+pattha) 🚹⨀②(abbhokāsa) 🚹⨀②🆎(palāla+puñja)
he | with this | and | of the liberated | collection of virtue | endowed | with this | and | of the liberated | contentment | endowed | with this | and | of the liberated | restraint of the faculties | endowed | with this | and | of the liberated | awareness and clear comprehension | endowed | secluded | dwelling | resorts to | a wilderness | the foot of a tree | a mountain | a ravine | a hillside cave | a charnel ground | a forest grove | the open air | a heap of straw
Endowed with this collection of virtue of the liberated, endowed with this contentment of the liberated, endowed with this restraint of the faculties of the liberated, and endowed with this sati (awareness) and sampajañña (clear comprehension) of the liberated, he resorts to a secluded dwelling: a wilderness, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.
1042.2 So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.
*️⃣🤟🚹⨀①(ta) ⏏️(pacchābhattaṃ) 🚹⨀①🆎(piṇḍa+pāta+paṭikkanta) 🟢⨀🤟▶️(nisīdati) 🚹⨀②(pallaṅka) 🔽(tvā)(ābhujati) 🚹⨀②(uju) 🚹⨀②(kāya) 🔽(ya)(paṇidahati) ⏏️(parimukhaṃ) 🚺⨀②(sati) 🔽(tvā)(upaṭṭhapeti)
he | after his meal | having returned from his alms round | sits down | legs crosswise | folding | erect | body | setting | in front of him | awareness | establishing
After his meal, having returned from his alms round, he sits down, folding his legs crosswise, setting his body erect, and establishing awareness in front of him.
1042.3 So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.
*️⃣🤟🚹⨀①(ta) 🚺⨀②(abhijjhā) 🚹⨀⑦(loka) 🔽(ya)(pajahati) 🚹⨀③🆎(vigata+abhijjhā) 🚹⨀③(cetas) 🟢⨀🤟▶️(viharati) 🚺⨀⑤(abhijjhā) 🚻⨀②(citta) 🟠⨀🤟▶️(parisodheti)
he | covetousness | for the world | giving up | free from covetousness | with a mind | dwells | from covetousness | mind | purifies
Giving up covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness.
1042.4 Byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti.
🚹⨀②🆎(byāpāda+padosa) 🔽(ya)(pajahati) 🚹⨀①🆎(na+byāpanna+citta) 🟢⨀🤟▶️(viharati) 🚹⨀①🆎(sabba+pāṇa+bhūta+hita+anukampī) 🚹⨀⑤🆎(byāpāda+padosa) 🚻⨀②(citta) 🟠⨀🤟▶️(parisodheti)
ill will and hatred | giving up | with a mind free from ill will | dwells | sympathetic for the welfare of all living beings | from ill will and hatred | mind | purifies
Giving up ill will and hatred, he dwells with a mind free from ill will, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred.
1042.5 Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.
🚻⨀②🆎(thina+middha) 🔽(ya)(pajahati) 🚹⨀①🆎(vigata+thina+middha) 🟢⨀🤟▶️(viharati) 🚹⨀①🆎(āloka+saññī) 🚹⨀①🔽(ta)(sata) 🚹⨀①(sampajāna) 🚻⨀⑤🆎(thina+middha) 🚻⨀②(citta) 🟠⨀🤟▶️(parisodheti)
sloth and torpor | giving up | free from sloth and torpor | dwells | with apperception of light | aware | clearly comprehending | from sloth and torpor | mind | purifies
Giving up sloth and torpor, he dwells free from sloth and torpor, with apperception of light, aware and clearly comprehending; he purifies his mind from sloth and torpor.
1042.6 Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti.
🚻⨀②🆎(uddhacca+kukkucca) 🔽(ya)(pajahati) 🚹⨀①🔽(ta)🆎(na+uddhata) 🟢⨀🤟▶️(viharati) ⏏️(ajjhattaṃ) 🚹⨀①🆎(vūpasanta+citta) 🚻⨀⑤🆎(uddhacca+kukkucca) 🚻⨀②(citta) 🟠⨀🤟▶️(parisodheti)
restlessness and remorse | giving up | undisturbed | dwells | inwardly | with his mind peaceful | from restlessness and remorse | mind | purifies
Giving up restlessness and remorse, he dwells undisturbed, with his mind inwardly peaceful; he purifies his mind from restlessness and remorse.
1042.7 Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.
🚺⨀②(vicikicchā) 🔽(ya)(pajahati) 🚹⨀①🆎(tiṇṇa+vicikicchā) 🟢⨀🤟▶️(viharati) 🚹⨀①🆎(na+kathaṃ+kathī) 🚹⨂⑦(kusala) 🚹⨂⑦(dhamma) 🚺⨀⑤(vicikicchā) 🚻⨀②(citta) 🟠⨀🤟▶️(parisodheti)
doubt | giving up | having crossed over doubt | dwells | without perplexity | regarding wholesome | characteristics | from doubt | mind | purifies
Giving up doubt, he dwells having crossed over doubt, without perplexity regarding wholesome characteristics; he purifies his mind from doubt.
1043.1 So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚹⨂②(ima) ⚧⨂②(pañca) 🚹⨂②(nīvaraṇa) 🔽(ya)(pajahati) 🚹⨀⑥(cetas) 🚹⨂②(upakkilesa) 🚺⨀⑥(paññā) 🚹⨂②🆎(dubbala+karaṇa) 🔽(ya)(viviccati) ⏏️(eva) 🚹⨂⑤(kāma) 🔽(ya)(viviccati) 🚹⨂⑤🆎(na+kusala) 🚹⨂⑤(dhamma) 🚻⨀②🆎(sa+vitakka) 🚻⨀②🆎(sa+vicāra) 🚻⨀②🆎(viveka+ja) 🚻⨀②🆎(pīti+sukha) 🚻⨀②(paṭhama) 🚻⨀②(jhāna) 🔽(ya)(upasampajjati) 🟢⨀🤟▶️(viharati)
he | these | five | hindrances | giving up | of the mind | imperfections | wisdom | that weaken | secluding oneself from | just | sensual pleasures | detaching from | unwholesome | characteristics | accompanied by reflection | with consideration | secluded from defilements | with felicity and satisfaction | first | mental disposition | entering | remains in
Having given up these five nīvaraṇā (hindrances), imperfections of the mind that weaken wisdom, secluding himself from sensual pleasures, detaching from unwholesome characteristics, he enters and remains in the first jhāna (mental disposition), accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction.
1043.2 Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) 🚻⨀①🆎(tathā+gata+pada) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+nisevita) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+ārañjita) ⏏️(iti) ⏏️(api)
this | too | is called | Brāhmaṇa | a footprint of the Tathāgata | thus | too | a track of the Tathāgata | thus | too | a marking of the Tathāgata | thus | too
This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata.
1043.3 Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
⏏️(na) ⏏️(tu) ⏏️(eva) ⏏️(tāva) 🚹⨀①🆎(ariya+sāvaka) 🚺⨀②(niṭṭhā) 🟢⨀🤟▶️(gacchati) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①(bhagavant) 🚹⨀①🆎(su+akkhāta) 🚹⨀③(bhagavant) 🚹⨀①(dhamma) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
not | but | just | yet | the disciple of the liberated | the conclusion | comes to | perfectly awakened | the Bhagavā | well proclaimed | by the Bhagavā | the Dhamma | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
Yet the ariyasāvaka (disciple of the liberated) does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1044.1 Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
⏏️(puna) ⏏️(ca) ⏏️(paraṃ) 🚹⨀⓪(brāhmaṇa) 🚹⨀①(bhikkhu) 🚹⨂⑥🆎(vitakka+vicāra) 🚹⨀⑤(vūpasama) 🚻⨀②(ajjhatta) 🚻⨀②(sampasādana) 🚹⨀⑥(cetas) 🚹⨀②🆎(ekodi+bhāva) 🚻⨀②🆎(na+vitakka) 🚻⨀②🆎(na+vicāra) 🚻⨀②🆎(samādhi+ja) 🚻⨀②🆎(pīti+sukha) 🚻⨀②(dutiya) 🚻⨀②(jhāna) 🔽(ya)(upasampajjati) 🟢⨀🤟▶️(viharati)
again | and | further | Brāhmaṇa | a bhikkhu | of reflection and consideration | with the conclusion | inner | calming | of intention | focused | without reflection | without consideration | born from focus | with felicity and satisfaction | second | mental disposition | entering | remains in
And furthermore, Brāhmaṇa, a bhikkhu, with the conclusion of reflection and consideration, enters and remains in the second mental disposition, accompanied by an inner calming of intention, focused, without reflection, without consideration, born from focus, with felicity and satisfaction.
1044.2 Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṃgho’ti.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) ⏏️(peyyāla) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
this | too | is called | Brāhmaṇa | (and so on) | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
This too, Brāhmaṇa, is called… the Saṅgha of the Bhagavā’s disciples has practised well.’
1045.1 Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
⏏️(puna) ⏏️(ca) ⏏️(paraṃ) 🚹⨀⓪(brāhmaṇa) 🚹⨀①(bhikkhu) 🚺⨀⑥(pīti) ⏏️(ca) 🚹⨀⑤(virāga) 🚹⨀①(upekkhaka) ⏏️(ca) 🟢⨀🤟▶️(viharati) 🚹⨀①🔽(ta)(sata) ⏏️(ca) 🚹⨀①(sampajāna) 🚻⨀②(sukha) ⏏️(ca) 🚹⨀③(kāya) 🟢⨀🤟▶️(paṭisaṃvedeti) *️⃣🤟🚻⨀②(ya) *️⃣🤟🚻⨀②(ta) 🚹⨂①(ariya) 🟢⨂🤟▶️(ācikkhati) 🚹⨀①(upekkhaka) 🚹⨀①🔽(mantu)(satimant) 🚹⨀①🆎(sukha+vihārī) ⏏️(iti) 🚻⨀②(tatiya) 🚻⨀②(jhāna) 🔽(ya)(upasampajjati) 🟢⨀🤟▶️(viharati)
again | and | further | Brāhmaṇa | a bhikkhu | of felicity | and | with the detachment | equanimous | and | remains | aware | and | clearly comprehending | comfort | and | with the body | experiences | which | that | the liberated ones | describe | equanimous | aware | living at ease | (end quote) | third | mental disposition | entering | remains in
And furthermore, Brāhmaṇa, a bhikkhu, with the detachment from felicity, remains equanimous, aware and clearly comprehending, and experiences body comfort, as the liberated ones describe: ‘equanimous, aware, living at ease’ — he enters and remains in the third mental disposition.
1045.2 Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṃgho’ti.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) ⏏️(peyyāla) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
this | too | is called | Brāhmaṇa | (and so on) | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
This too, Brāhmaṇa, is called… the Saṅgha of the Bhagavā’s disciples has practised well.’
1046.1 Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
⏏️(puna) ⏏️(ca) ⏏️(paraṃ) 🚹⨀⓪(brāhmaṇa) 🚹⨀①(bhikkhu) 🚻⨀⑥(sukha) ⏏️(ca) 🚻⨀⑤(pahāna) 🚻⨀⑥(dukkha) ⏏️(ca) 🚻⨀⑤(pahāna) ⏏️(pubbe) ⏏️(eva) 🚻⨂⑥🆎(somanassa+domanassa) 🚹⨀⑤🆎(attha+gama) 🚻⨀②🆎(na+dukkha+na+sukha) 🚻⨀②🆎(upekkhā+sati+pārisuddhi) 🚻⨀②(catuttha) 🚻⨀②(jhāna) 🔽(ya)(upasampajjati) 🟢⨀🤟▶️(viharati)
again | and | further | Brāhmaṇa | a bhikkhu | of the pleasant | and | with the giving up | of the unpleasant | and | with the giving up | before | just | of mental pleasure and displeasure | with the disappearance | neutral | possessing purification of awareness by equanimity | fourth | mental disposition | entering | remains in
And furthermore, Brāhmaṇa, a bhikkhu, with the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, enters and remains in the fourth mental disposition, in a neutral state, and possessing purification of awareness by equanimity.
1046.2 Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) 🚻⨀①🆎(tathā+gata+pada) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+nisevita) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+ārañjita) ⏏️(iti) ⏏️(api)
this | too | is called | Brāhmaṇa | a footprint of the Tathāgata | thus | too | a track of the Tathāgata | thus | too | a marking of the Tathāgata | thus | too
This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata.
1046.3 Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
⏏️(na) ⏏️(tu) ⏏️(eva) ⏏️(tāva) 🚹⨀①🆎(ariya+sāvaka) 🚺⨀②(niṭṭhā) 🟢⨀🤟▶️(gacchati) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①(bhagavant) 🚹⨀①🆎(su+akkhāta) 🚹⨀③(bhagavant) 🚹⨀①(dhamma) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
not | but | just | yet | the disciple of the liberated | the conclusion | comes to | perfectly awakened | the Bhagavā | well proclaimed | by the Bhagavā | the Dhamma | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1047.1 So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.
*️⃣🤟🚹⨀①(ta) ⏏️(evaṃ) 🚻⨀⑦🔽(ta)(samāhita) 🚻⨀⑦(citta) 🚻⨀⑦🔽(ta)(parisuddha) 🚻⨀⑦🔽(ta)(pariyodāta) 🚻⨀⑦🆎(na+aṅgaṇa) 🚻⨀⑦🆎(vigata+upakkilesa) 🚻⨀⑦🆎(mudu+bhūta) 🚻⨀⑦(kammaniya) 🚻⨀⑦🔽(ta)(ṭhita) 🚻⨀⑦🆎(āneñja+patta) 🚻⨀④🆎(pubbe+nivāsa+anussati+ñāṇa) 🚻⨀②(citta) 🟠⨀🤟▶️(abhininnāmeti)
he | thus | focused | when his mind is | purified | bright | unblemished | rid of imperfection | malleable | wieldy | steady | attained to imperturbability | to knowledge of the recollection of past lives | mind | directs
When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives.
1047.2 So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ— ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
*️⃣🤟🚹⨀①(ta) 🚹⨀②🆎(na+eka+vihita) 🚹⨀②🆎(pubbe+nivāsa) 🟢⨀🤟▶️(anussarati) ⏏️(seyyathidaṃ) *️⃣🤟🚺⨀②(eka) ⏏️(api) 🚺⨀②(jāti) ⚧⨂②(dvi) ⏏️(api) 🚺⨂②(jāti) ⏏️(peyyāla) ⏏️(iti) ⏏️🆎(sa+ākāra) ⏏️🆎(sa+uddesa) 🚹⨀②🆎(na+eka+vihita) 🚹⨀②🆎(pubbe+nivāsa) 🟢⨀🤟▶️(anussarati)
he | manifold | past lives | recollects | that is | one | too | birth | two | too | births | (and so on) | thus | with their aspects | with their particulars | manifold | past lives | recollects
He recollects his manifold past lives, that is, one birth, two births… thus with their aspects and particulars, he recollects his manifold past lives.
1047.3 Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) 🚻⨀①🆎(tathā+gata+pada) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+nisevita) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+ārañjita) ⏏️(iti) ⏏️(api)
this | too | is called | Brāhmaṇa | a footprint of the Tathāgata | thus | too | a track of the Tathāgata | thus | too | a marking of the Tathāgata | thus | too
This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata.
1047.4 Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
⏏️(na) ⏏️(tu) ⏏️(eva) ⏏️(tāva) 🚹⨀①🆎(ariya+sāvaka) 🚺⨀②(niṭṭhā) 🟢⨀🤟▶️(gacchati) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①(bhagavant) 🚹⨀①🆎(su+akkhāta) 🚹⨀③(bhagavant) 🚹⨀①(dhamma) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
not | but | just | yet | the disciple of the liberated | the conclusion | comes to | perfectly awakened | the Bhagavā | well proclaimed | by the Bhagavā | the Dhamma | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1048.1 So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.
*️⃣🤟🚹⨀①(ta) ⏏️(evaṃ) 🚻⨀⑦🔽(ta)(samāhita) 🚻⨀⑦(citta) 🚻⨀⑦🔽(ta)(parisuddha) 🚻⨀⑦🔽(ta)(pariyodāta) 🚻⨀⑦🆎(na+aṅgaṇa) 🚻⨀⑦🆎(vigata+upakkilesa) 🚻⨀⑦🆎(mudu+bhūta) 🚻⨀⑦(kammaniya) 🚻⨀⑦🔽(ta)(ṭhita) 🚻⨀⑦🆎(āneñja+patta) 🚹⨂⑥(satta) 🚻⨀④🆎(cuti+upapāta+ñāṇa) 🚻⨀②(citta) 🟠⨀🤟▶️(abhininnāmeti)
he | thus | focused | when his mind is | purified | bright | unblemished | rid of imperfection | malleable | wieldy | steady | attained to imperturbability | of beings | to knowledge of the passing away and reappearance | mind | directs
When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings.
1048.2 So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti.
*️⃣🤟🚹⨀①(ta) 🚻⨀③(dibba) 🚻⨀③(cakkhu) 🚻⨀③🔽(ta)(visuddha) 🚻⨀③🆎(atikkanta+mānusaka) ⏏️(peyyāla) 🚹⨂②🆎(yathā+kamma+upaga) 🚹⨂②(satta) 🟢⨀🤟▶️(pajānāti)
he | with the divine | eye | purified | surpassing the human | (and so on) | passing on according to their actions | beings | knows clearly
With the divine eye, which is purified and surpasses the human… he understands how beings pass on according to their actions.
1048.3 Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) 🚻⨀①🆎(tathā+gata+pada) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+nisevita) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+ārañjita) ⏏️(iti) ⏏️(api)
this | too | is called | Brāhmaṇa | a footprint of the Tathāgata | thus | too | a track of the Tathāgata | thus | too | a marking of the Tathāgata | thus | too
This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata.
1048.4 Na tveva tāva ariyasāvako niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
⏏️(na) ⏏️(tu) ⏏️(eva) ⏏️(tāva) 🚹⨀①🆎(ariya+sāvaka) 🚺⨀②(niṭṭhā) 🟢⨀🤟▶️(gacchati) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①(bhagavant) 🚹⨀①🆎(su+akkhāta) 🚹⨀③(bhagavant) 🚹⨀①(dhamma) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
not | but | just | yet | the disciple of the liberated | the conclusion | comes to | perfectly awakened | the Bhagavā | well proclaimed | by the Bhagavā | the Dhamma | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
Yet the disciple of the liberated does not yet come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1049.1 So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.
*️⃣🤟🚹⨀①(ta) ⏏️(evaṃ) 🚻⨀⑦🔽(ta)(samāhita) 🚻⨀⑦(citta) 🚻⨀⑦🔽(ta)(parisuddha) 🚻⨀⑦🔽(ta)(pariyodāta) 🚻⨀⑦🆎(na+aṅgaṇa) 🚻⨀⑦🆎(vigata+upakkilesa) 🚻⨀⑦🆎(mudu+bhūta) 🚻⨀⑦(kammaniya) 🚻⨀⑦🔽(ta)(ṭhita) 🚻⨀⑦🆎(āneñja+patta) 🚹⨂⑥(āsava) 🚻⨀④🆎(khaya+ñāṇa) 🚻⨀②(citta) 🟠⨀🤟▶️(abhininnāmeti)
he | thus | focused | when his mind is | purified | bright | unblemished | rid of imperfection | malleable | wieldy | steady | attained to imperturbability | of the defilements | to knowledge of the destruction | mind | directs
When his mind is thus focused, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the destruction of the āsavā (defilements).
1049.2 So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
*️⃣🤟🚹⨀①(ta) *️⃣🤟🚻⨀①(ima) 🚻⨀①(dukkha) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti) *️⃣🤟🚹⨀①(ima) 🚹⨀①🆎(dukkha+samudaya) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti) *️⃣🤟🚹⨀①(ima) 🚹⨀①🆎(dukkha+nirodha) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti) *️⃣🤟🚺⨀①(ima) 🚺⨀①🆎(dukkha+nirodha+gāmī) 🚺⨀①(paṭipadā) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti)
he | this | suffering | (end quote) | as it really is | knows clearly | this | the origin of suffering | (end quote) | as it really is | knows clearly | this | the cessation of suffering | (end quote) | as it really is | knows clearly | this | leading to the cessation of suffering | path | (end quote) | as it really is | knows clearly
He knows clearly as it really is: ‘This is dukkha (suffering).’ He knows clearly as it really is: ‘This is the origin of suffering.’ He knows clearly as it really is: ‘This is the cessation of suffering.’ He knows clearly as it really is: ‘This is the path leading to the cessation of suffering.’
1049.3 ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
*️⃣🤟🚹⨂①(ima) 🚹⨂①(āsava) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti) *️⃣🤟🚹⨀①(ima) 🚹⨀①🆎(āsava+samudaya) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti) *️⃣🤟🚹⨀①(ima) 🚹⨀①🆎(āsava+nirodha) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti) *️⃣🤟🚺⨀①(ima) 🚺⨀①🆎(āsava+nirodha+gāmī) 🚺⨀①(paṭipadā) ⏏️(iti) ⏏️🆎(yathā+bhūta) 🟢⨀🤟▶️(pajānāti)
these | the defilements | (end quote) | as it really is | knows clearly | this | the origin of the defilements | (end quote) | as it really is | knows clearly | this | the cessation of the defilements | (end quote) | as it really is | knows clearly | this | leading to the cessation of the defilements | path | (end quote) | as it really is | knows clearly
He knows clearly as it really is: ‘These are the defilements.’ He knows clearly as it really is: ‘This is the origin of the defilements.’ He knows clearly as it really is: ‘This is the cessation of the defilements.’ He knows clearly as it really is: ‘This is the path leading to the cessation of the defilements.’
1049.4 Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) 🚻⨀①🆎(tathā+gata+pada) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+nisevita) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+ārañjita) ⏏️(iti) ⏏️(api)
this | too | is called | Brāhmaṇa | a footprint of the Tathāgata | thus | too | a track of the Tathāgata | thus | too | a marking of the Tathāgata | thus | too
This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata.
1049.5 Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
⏏️(na) ⏏️(tu) ⏏️(eva) ⏏️(tāva) 🚹⨀①🆎(ariya+sāvaka) 🚺⨀②(niṭṭhā) 🚹⨀①🔽(ta)(gata) 🟢⨀🤟▶️(hoti) ⏏️(api) ⏏️(ca) ⏏️(kho) 🚺⨀②(niṭṭhā) 🟢⨀🤟▶️(gacchati) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①(bhagavant) 🚹⨀①🆎(su+akkhāta) 🚹⨀③(bhagavant) 🚹⨀①(dhamma) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
not | but | just | yet | the disciple of the liberated | the conclusion | come to | has | but | rather | indeed | the conclusion | is coming to | perfectly awakened | the Bhagavā | well proclaimed | by the Bhagavā | the Dhamma | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
Yet the disciple of the liberated has not yet come to the conclusion, but rather is coming to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
1050.1 Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.
*️⃣🤟🚹⨀⑥(ta) ⏏️(evaṃ) 🚹⨀⑥🔽(anta)(jānanta) ⏏️(evaṃ) 🚹⨀⑥🔽(anta)(passanta) 🚹⨀⑤🆎(kāma+āsava) ⏏️(api) 🚻⨀①(citta) 🔴⨀🤟▶️(vimuccati) 🚹⨀⑤🆎(bhava+āsava) ⏏️(api) 🚻⨀①(citta) 🔴⨀🤟▶️(vimuccati) 🚹⨀⑤🆎(avijjā+āsava) ⏏️(api) 🚻⨀①(citta) 🔴⨀🤟▶️(vimuccati)
his | thus | knowing | thus | seeing | from the defilement of sensual pleasure | too | mind | is liberated | from the defilement of existence | too | mind | is liberated | from the defilement of ignorance | too | mind | is liberated
When he knows and sees thus, his mind is liberated from the defilement of sensual pleasure, his mind is liberated from the defilement of existence, his mind is liberated from the defilement of ignorance.
1050.2 Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
🚻⨀⑦🔽(ta)(vimutta) 🚻⨀①🔽(ta)(vimutta) ⏏️(iti) 🚻⨀①(ñāṇa) 🟢⨀🤟▶️(hoti)
in liberation | liberated | (end quote) | knowledge | there is
In liberation there is the knowledge: ‘liberated’.
1050.3 ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
🚺⨀①🔽(ta)(khīṇa) 🚺⨀①(jāti) 🚻⨀①🔽(ta)(vusita) 🚻⨀①🆎(brahma+cariya) 🚻⨀①🔽(ta)(kata) 🚻⨀①🔽(anīya)(karaṇīya) ⏏️(na) *️⃣🤟🚻⨀①(apara) 🚻⨀④(itthatta) ⏏️(iti) 🟢⨀🤟▶️(pajānāti)
finished | birth | lived | the optimal life | done | what had to be done | not | further | for this state of existence | (end quote) | knows clearly
He knows clearly: ‘Birth (of suffering) is finished, the optimal life is lived, what had to be done is done, there is nothing further for this present state of existence.’
1050.4 Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi.
*️⃣🤟🚻⨀①(ima) ⏏️(api) 🔴⨀🤟▶️(vuccati) 🚹⨀⓪(brāhmaṇa) 🚻⨀①🆎(tathā+gata+pada) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+nisevita) ⏏️(iti) ⏏️(api) 🚻⨀①🆎(tathā+gata+ārañjita) ⏏️(iti) ⏏️(api)
this | too | is called | Brāhmaṇa | a footprint of the Tathāgata | thus | too | a track of the Tathāgata | thus | too | a marking of the Tathāgata | thus | too
This too, Brāhmaṇa, is called a footprint of the Tathāgata, and a track of the Tathāgata, and a marking of the Tathāgata.
1050.5 Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti— ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.
⏏️(ettāvatā) ⏏️(kho) 🚹⨀⓪(brāhmaṇa) 🚹⨀①🆎(ariya+sāvaka) 🚺⨀②(niṭṭhā) 🚹⨀①🔽(ta)(gata) 🟢⨀🤟▶️(hoti) 🚹⨀①🆎(sammā+sambuddha) 🚹⨀①(bhagavant) 🚹⨀①🆎(su+akkhāta) 🚹⨀③(bhagavant) 🚹⨀①(dhamma) 🚹⨀①🆎(su+paṭipanna) 🚹⨀⑥(bhagavant) 🚹⨀①🆎(sāvaka+saṃgha) ⏏️(iti)
to this extent | indeed | Brāhmaṇa | the disciple of the liberated | the conclusion | come to | has | perfectly awakened | the Bhagavā | well proclaimed | by the Bhagavā | the Dhamma | has practised well | of the Bhagavā | the Saṅgha of disciples | (end quote)
To this extent, Brāhmaṇa, the disciple of the liberated has come to the conclusion: ‘The Bhagavā is perfectly awakened, the Dhamma has been well proclaimed by the Bhagavā, the Saṅgha of the Bhagavā’s disciples has practised well.’
Comparison with Madhyama-āgama parallel
Section titled “Comparison with Madhyama-āgama parallel”Anālayo has compared Cūḷahatthipadopamasutta with its parallel MĀ 146 at T I 656a-658a — “the discourse on the simile of the elephant’s footprint” (象跡喻經) and notes:
While the Majjhima-nikāya version’s account of the gradual training culminates in the three higher knowledges, the Madhyama-āgama discourse proceeds from the attainment of the fourth jhāna directly to the destruction of the influxes. This presentation is noteworthy, since standard descriptions of the gradual path in the Pāli discourses usually mention the whole set of three higher knowledges, or even the six higher knowledges.
From a practical perspective, however, to proceed from the attainment of the fourth jhāna directly to the destruction of the influxes would be possible, as the early discourses do not consider recollection of past lives and the ability to directly perceive the passing away and reappearing of beings according to their deeds as necessary requirements for the destruction of the influxes. Yet, in the present instance the Buddha is describing his teaching to a Brahmin visitor. In view of this, it would fit the context well if he were to bring in all of the three higher knowledges (tevijjā), thereby describing what constitutes the Buddhist counterpart to the three knowledges valued by contemporary Brahmins. Another difference between the two versions is that the Cūḷahatthipadopama-sutta presents insight into the four noble truths as the way to reach complete confidence, while the successful destruction of the influxes is the point at which complete confidence has been reached. The Madhyama-āgama version does not have such a distinction, but simply treats insight into the four noble truths and the destruction of the influxes together.
According to the commentarial explanation, the finer distinction introduced at this point refers to the difference between path and fruition attainment, since at the path moment the noble disciple is about to reach complete confidence, whereas with the fruition moment of full awakening he has completely done so.
Yet, according to the standard commentarial presentation already the path moment eradicates the defilements. Thus, the commentarial explanation does not seem to fit the passage it purports to explain so well, as in the Cūḷahatthipadopama-sutta the eradication of the influxes takes place only at the point that according to the commentary would represent the fruition moment of an arahant.