Greater Discourse to Saccaka (`Mahāsaccakasutta`)

This is an interesting sutta that documents the Buddha’s renunciation and search for liberation from suffering. It serves the purpose of emphasising the Buddha’s rejection of the practices of his teachers, and documents his own path.

The sutta ends by inserting the Buddha’s experience of the four jhānā as the true path to awakening, followed by the destruction of the non-optimal flows (āsavā) and the three knowledges - this is obviously an attempt by the author to link these later concepts to the Buddha’s awakening. However, this sutta is clearly older than the similar 9M/3.6 Pāsarāsisutta, which attempts to link in even later concepts such as the formless jhānā, Māra, and the cessation of perception and feeling processes (saññāvedayitanirodhaṃ).

Introduction

My Translation

1228. Thus heard by me — on one occasion, the Bhagavā was staying at Vesālī, in the Great Wood, in the Gabled Hall. Now at that time, in the morning, the Bhagavā, having dressed and taking his bowl and robes, intended to enter Vesālī for alms. Then Saccaka the Nigaṇṭha’s son, wandering and walking for exercise, approached the Great Wood and the Gabled Hall. āyasmā Ānanda saw Saccaka the Nigaṇṭha’s son coming from afar. Having seen him, he said to the Bhagavā:

“Bhante, this Saccaka the Nigaṇṭha’s son is coming, a debater, a clever speaker, regarded as a holy man by the multitude. He, Bhante, desires to dispraise the Buddha, desires to dispraise the Dhamma, desires to dispraise the Saṅgha. It would be good, Bhante, if the Bhagavā would sit for a moment, out of compassion.”

The Bhagavā sat down on the prepared seat. Then Saccaka the Nigaṇṭha’s son approached the Bhagavā; having approached, he exchanged friendly greetings with the Bhagavā, and after exchanging polite and courteous talk, he sat down to one side. Sitting to one side, Saccaka the Nigaṇṭha’s son said to the Bhagavā:

1229. “There are, bho Gotama, some recluses and brahmins who dwell devoted to the development of the body (kāyabhāvanā), but not the development of the mind (cittabhāvanā). They experience physical painful feelings. It has happened before, bho Gotama, that when one is experiences physical painful feelings, thigh-stiffness would occur, the heart would burst, hot blood would issue from the mouth, or one would go mad, attaining mental derangement. For him, bho Gotama, the mind follows the body, it comes under the sway of the body. For what reason? Because of the undeveloped nature of the mind. But there are, bho Gotama, some recluses and brahmins who dwell devoted to the development of the mind, but not the development of the body. They experience mental painful feeling. It has happened before, bho Gotama, that when one experiences mental painful feeling, thigh-stiffness would occur, the heart would burst, hot blood would issue from the mouth, or one would go mad, attaining mental derangement. For him, bho Gotama, the body follows the mind, it comes under the sway of the mind. For what reason? Because of the undeveloped nature of the body. It occurs to me, bho Gotama: ‘Surely the disciples of bho Gotama dwell devoted to the development of the mind, but not the development of the body.’”

1230. “But what have you heard, Aggivessana, as the development of the body?”

“For example consider Nanda Vaccha, Kisa Saṅkicca, Makkhali Gosāla — these, bho Gotama, are naked ascetics, of loose habits, licking their hands, not coming when called, not stopping when called; they do not consent to food brought to them, nor food prepared for them, nor to an invitation. They do not accept from the mouth of a pot, nor from the mouth of a bowl, not across a threshold, not across a stick, not across a pestle, not from two eating together, not from a pregnant woman, not from a woman giving suck, not from a woman appearing to be with a man, not from where food is collected, not from where a dog is standing, not from where flies are swarming; they drink no fish or meat, no liquor, no wine, no fermented brew. They are one-house-men, taking one mouthful; or two-house-men, taking two mouthfuls… or seven-house-men, taking seven mouthfuls. They subsist on one offering, on two offerings… on seven offerings. They take food once a day, once every two days… once every seven days. Thus they dwell devoted to the practice of taking food according to rule, even up to half a month.”

1231. “But do they, Aggivessana, subsist on just that much?”

“No, bho Gotama. Sometimes, bho Gotama, they chew splendid hard foods, eat splendid soft foods, taste splendid tastes, drink splendid drinks. They give this body strength, make it grow, and fatten it.”

1232. “What they abandon earlier, Aggivessana, they gather later; thus there is the increase and decrease of this body. But what have you heard, Aggivessana, as the development of the mind?”

When asked by the Bhagavā about the development of the mind, Saccaka the Nigaṇṭha’s son could not answer.

Pāḷi (Roman IAST)

1228. Evaṃ me sutaṃ—  ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca—  “ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṃghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā”ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca—

(365.)

1229. “Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa. Tassa mayhaṃ, bho gotama, evaṃ hoti—  ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.

(366.)

1230. “Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? “Seyyathidaṃ—  nando vaccho, kiso saṅkicco, makkhali gosālo—  etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe…  sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe…  sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe…  sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.

1231. “Kiṃ pana te, aggivessana, tāvatakeneva yāpentī”ti? “No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.

1232. “Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

Pāḷi (Brahmi)

1228. 𑀏𑀯𑀁 𑀫𑁂 𑀲𑀼𑀢𑀁—  𑀏𑀓𑀁 𑀲𑀫𑀬𑀁 𑀪𑀕𑀯𑀸 𑀯𑁂𑀲𑀸𑀮𑀺𑀬𑀁 𑀯𑀺𑀳𑀭𑀢𑀺 𑀫𑀳𑀸𑀯𑀦𑁂 𑀓𑀽𑀝𑀸𑀕𑀸𑀭𑀲𑀸𑀮𑀸𑀬𑀁. 𑀢𑁂𑀦 𑀔𑁄 𑀧𑀦 𑀲𑀫𑀬𑁂𑀦 𑀪𑀕𑀯𑀸 𑀧𑀼𑀩𑁆𑀩𑀡𑁆𑀳𑀲𑀫𑀬𑀁 𑀲𑀼𑀦𑀺𑀯𑀢𑁆𑀣𑁄 𑀳𑁄𑀢𑀺 𑀧𑀢𑁆𑀢𑀘𑀻𑀯𑀭𑀫𑀸𑀤𑀸𑀬 𑀯𑁂𑀲𑀸𑀮𑀺𑀁 𑀧𑀺𑀡𑁆𑀟𑀸𑀬 𑀧𑀯𑀺𑀲𑀺𑀢𑀼𑀓𑀸𑀫𑁄. 𑀅𑀣 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀚𑀗𑁆𑀖𑀸𑀯𑀺𑀳𑀸𑀭𑀁 𑀅𑀦𑀼𑀘𑀗𑁆𑀓𑀫𑀫𑀸𑀦𑁄 𑀅𑀦𑀼𑀯𑀺𑀘𑀭𑀫𑀸𑀦𑁄 𑀬𑁂𑀦 𑀫𑀳𑀸𑀯𑀦𑀁 𑀓𑀽𑀝𑀸𑀕𑀸𑀭𑀲𑀸𑀮𑀸 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺. 𑀅𑀤𑁆𑀤𑀲𑀸 𑀔𑁄 𑀆𑀬𑀲𑁆𑀫𑀸 𑀆𑀦𑀦𑁆𑀤𑁄 𑀲𑀘𑁆𑀘𑀓𑀁 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑀁 𑀤𑀽𑀭𑀢𑁄𑀯 𑀆𑀕𑀘𑁆𑀙𑀦𑁆𑀢𑀁. 𑀤𑀺𑀲𑁆𑀯𑀸𑀦 𑀪𑀕𑀯𑀦𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘—  “𑀅𑀬𑀁, 𑀪𑀦𑁆𑀢𑁂, 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀆𑀕𑀘𑁆𑀙𑀢𑀺 𑀪𑀲𑁆𑀲𑀧𑁆𑀧𑀯𑀸𑀤𑀓𑁄 𑀧𑀡𑁆𑀟𑀺𑀢𑀯𑀸𑀤𑁄 𑀲𑀸𑀥𑀼𑀲𑀫𑁆𑀫𑀢𑁄 𑀩𑀳𑀼𑀚𑀦𑀲𑁆𑀲. 𑀏𑀲𑁄 𑀔𑁄, 𑀪𑀦𑁆𑀢𑁂, 𑀅𑀯𑀡𑁆𑀡𑀓𑀸𑀫𑁄 𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲, 𑀅𑀯𑀡𑁆𑀡𑀓𑀸𑀫𑁄 𑀥𑀫𑁆𑀫𑀲𑁆𑀲, 𑀅𑀯𑀡𑁆𑀡𑀓𑀸𑀫𑁄 𑀲𑀁𑀖𑀲𑁆𑀲. 𑀲𑀸𑀥𑀼, 𑀪𑀦𑁆𑀢𑁂, 𑀪𑀕𑀯𑀸 𑀫𑀼𑀳𑀼𑀢𑁆𑀢𑀁 𑀦𑀺𑀲𑀻𑀤𑀢𑀼 𑀅𑀦𑀼𑀓𑀫𑁆𑀧𑀁 𑀉𑀧𑀸𑀤𑀸𑀬𑀸”𑀢𑀺. 𑀦𑀺𑀲𑀻𑀤𑀺 𑀪𑀕𑀯𑀸 𑀧𑀜𑁆𑀜𑀢𑁆𑀢𑁂 𑀆𑀲𑀦𑁂. 𑀅𑀣 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀬𑁂𑀦 𑀪𑀕𑀯𑀸 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀪𑀕𑀯𑀢𑀸 𑀲𑀤𑁆𑀥𑀺𑀁 𑀲𑀫𑁆𑀫𑁄𑀤𑀺, 𑀲𑀫𑁆𑀫𑁄𑀤𑀦𑀻𑀬𑀁 𑀓𑀣𑀁 𑀲𑀸𑀭𑀡𑀻𑀬𑀁 𑀯𑀻𑀢𑀺𑀲𑀸𑀭𑁂𑀢𑁆𑀯𑀸 𑀏𑀓𑀫𑀦𑁆𑀢𑀁 𑀦𑀺𑀲𑀻𑀤𑀺. 𑀏𑀓𑀫𑀦𑁆𑀢𑀁 𑀦𑀺𑀲𑀺𑀦𑁆𑀦𑁄 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀪𑀕𑀯𑀦𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘—

1229. “𑀲𑀦𑁆𑀢𑀺, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀏𑀓𑁂 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀸𑀦𑀼𑀬𑁄𑀕𑀫𑀦𑀼𑀬𑀼𑀢𑁆𑀢𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺, 𑀦𑁄 𑀘𑀺𑀢𑁆𑀢𑀪𑀸𑀯𑀦𑀁. 𑀨𑀼𑀲𑀦𑁆𑀢𑀺 𑀳𑀺 𑀢𑁂, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀲𑀸𑀭𑀻𑀭𑀺𑀓𑀁 𑀤𑀼𑀓𑁆𑀔𑀁 𑀯𑁂𑀤𑀦𑀁. 𑀪𑀽𑀢𑀧𑀼𑀩𑁆𑀩𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀲𑀸𑀭𑀻𑀭𑀺𑀓𑀸𑀬 𑀤𑀼𑀓𑁆𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀨𑀼𑀝𑁆𑀞𑀲𑁆𑀲 𑀲𑀢𑁄 𑀊𑀭𑀼𑀓𑁆𑀔𑀫𑁆𑀪𑁄𑀧𑀺 𑀦𑀸𑀫 𑀪𑀯𑀺𑀲𑁆𑀲𑀢𑀺, 𑀳𑀤𑀬𑀫𑁆𑀧𑀺 𑀦𑀸𑀫 𑀨𑀮𑀺𑀲𑁆𑀲𑀢𑀺, 𑀉𑀡𑁆𑀳𑀫𑁆𑀧𑀺 𑀮𑁄𑀳𑀺𑀢𑀁 𑀫𑀼𑀔𑀢𑁄 𑀉𑀕𑁆𑀕𑀫𑀺𑀲𑁆𑀲𑀢𑀺, 𑀉𑀫𑁆𑀫𑀸𑀤𑀫𑁆𑀧𑀺 𑀧𑀸𑀧𑀼𑀡𑀺𑀲𑁆𑀲𑀢𑀺 𑀘𑀺𑀢𑁆𑀢𑀓𑁆𑀔𑁂𑀧𑀁. 𑀢𑀲𑁆𑀲 𑀔𑁄 𑀏𑀢𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀓𑀸𑀬𑀦𑁆𑀯𑀬𑀁 𑀘𑀺𑀢𑁆𑀢𑀁 𑀳𑁄𑀢𑀺, 𑀓𑀸𑀬𑀲𑁆𑀲 𑀯𑀲𑁂𑀦 𑀯𑀢𑁆𑀢𑀢𑀺. 𑀢𑀁 𑀓𑀺𑀲𑁆𑀲 𑀳𑁂𑀢𑀼? 𑀅𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀘𑀺𑀢𑁆𑀢𑀲𑁆𑀲. 𑀲𑀦𑁆𑀢𑀺 𑀧𑀦, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀏𑀓𑁂 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀘𑀺𑀢𑁆𑀢𑀪𑀸𑀯𑀦𑀸𑀦𑀼𑀬𑁄𑀕𑀫𑀦𑀼𑀬𑀼𑀢𑁆𑀢𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺, 𑀦𑁄 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀁. 𑀨𑀼𑀲𑀦𑁆𑀢𑀺 𑀳𑀺 𑀢𑁂, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀘𑁂𑀢𑀲𑀺𑀓𑀁 𑀤𑀼𑀓𑁆𑀔𑀁 𑀯𑁂𑀤𑀦𑀁. 𑀪𑀽𑀢𑀧𑀼𑀩𑁆𑀩𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀘𑁂𑀢𑀲𑀺𑀓𑀸𑀬 𑀤𑀼𑀓𑁆𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀨𑀼𑀝𑁆𑀞𑀲𑁆𑀲 𑀲𑀢𑁄 𑀊𑀭𑀼𑀓𑁆𑀔𑀫𑁆𑀪𑁄𑀧𑀺 𑀦𑀸𑀫 𑀪𑀯𑀺𑀲𑁆𑀲𑀢𑀺, 𑀳𑀤𑀬𑀫𑁆𑀧𑀺 𑀦𑀸𑀫 𑀨𑀮𑀺𑀲𑁆𑀲𑀢𑀺, 𑀉𑀡𑁆𑀳𑀫𑁆𑀧𑀺 𑀮𑁄𑀳𑀺𑀢𑀁 𑀫𑀼𑀔𑀢𑁄 𑀉𑀕𑁆𑀕𑀫𑀺𑀲𑁆𑀲𑀢𑀺, 𑀉𑀫𑁆𑀫𑀸𑀤𑀫𑁆𑀧𑀺 𑀧𑀸𑀧𑀼𑀡𑀺𑀲𑁆𑀲𑀢𑀺 𑀘𑀺𑀢𑁆𑀢𑀓𑁆𑀔𑁂𑀧𑀁. 𑀢𑀲𑁆𑀲 𑀔𑁄 𑀏𑀲𑁄, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀘𑀺𑀢𑁆𑀢𑀦𑁆𑀯𑀬𑁄 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺, 𑀘𑀺𑀢𑁆𑀢𑀲𑁆𑀲 𑀯𑀲𑁂𑀦 𑀯𑀢𑁆𑀢𑀢𑀺. 𑀢𑀁 𑀓𑀺𑀲𑁆𑀲 𑀳𑁂𑀢𑀼? 𑀅𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀓𑀸𑀬𑀲𑁆𑀲. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀏𑀯𑀁 𑀳𑁄𑀢𑀺—  ‘𑀅𑀤𑁆𑀥𑀸 𑀪𑁄𑀢𑁄 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀲𑀸𑀯𑀓𑀸 𑀘𑀺𑀢𑁆𑀢𑀪𑀸𑀯𑀦𑀸𑀦𑀼𑀬𑁄𑀕𑀫𑀦𑀼𑀬𑀼𑀢𑁆𑀢𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺, 𑀦𑁄 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀦𑁆’”𑀢𑀺.

1230. “𑀓𑀺𑀦𑁆𑀢𑀺 𑀧𑀦 𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀸 𑀲𑀼𑀢𑀸”𑀢𑀺? “𑀲𑁂𑀬𑁆𑀬𑀣𑀺𑀤𑀁—  𑀦𑀦𑁆𑀤𑁄 𑀯𑀘𑁆𑀙𑁄, 𑀓𑀺𑀲𑁄 𑀲𑀗𑁆𑀓𑀺𑀘𑁆𑀘𑁄, 𑀫𑀓𑁆𑀔𑀮𑀺 𑀕𑁄𑀲𑀸𑀮𑁄—  𑀏𑀢𑁂𑀳𑀺, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀅𑀘𑁂𑀮𑀓𑀸 𑀫𑀼𑀢𑁆𑀢𑀸𑀘𑀸𑀭𑀸 𑀳𑀢𑁆𑀣𑀸𑀧𑀮𑁂𑀔𑀦𑀸 𑀦𑀏𑀳𑀺𑀪𑀤𑁆𑀤𑀦𑁆𑀢𑀺𑀓𑀸 𑀦𑀢𑀺𑀝𑁆𑀞𑀪𑀤𑁆𑀤𑀦𑁆𑀢𑀺𑀓𑀸 𑀦 𑀅𑀪𑀺𑀳𑀝𑀁 𑀦 𑀉𑀤𑁆𑀤𑀺𑀲𑁆𑀲𑀓𑀢𑀁 𑀦 𑀦𑀺𑀫𑀦𑁆𑀢𑀦𑀁 𑀲𑀸𑀤𑀺𑀬𑀦𑁆𑀢𑀺, 𑀢𑁂 𑀦 𑀓𑀼𑀫𑁆𑀪𑀺𑀫𑀼𑀔𑀸 𑀧𑀝𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀦𑁆𑀢𑀺 𑀦 𑀓𑀍𑀑𑀧𑀺𑀫𑀼𑀔𑀸 𑀧𑀝𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀦𑁆𑀢𑀺 𑀦 𑀏𑀍𑀅𑀓𑀫𑀦𑁆𑀢𑀭𑀁 𑀦 𑀤𑀡𑁆𑀟𑀫𑀦𑁆𑀢𑀭𑀁 𑀦 𑀫𑀼𑀲𑀮𑀫𑀦𑁆𑀢𑀭𑀁 𑀦 𑀤𑁆𑀯𑀺𑀦𑁆𑀦𑀁 𑀪𑀼𑀜𑁆𑀚𑀫𑀸𑀦𑀸𑀦𑀁 𑀦 𑀕𑀩𑁆𑀪𑀺𑀦𑀺𑀬𑀸 𑀦 𑀧𑀸𑀬𑀫𑀸𑀦𑀸𑀬 𑀦 𑀧𑀼𑀭𑀺𑀲𑀦𑁆𑀢𑀭𑀕𑀢𑀸𑀬 𑀦 𑀲𑀗𑁆𑀓𑀺𑀢𑁆𑀢𑀻𑀲𑀼 𑀦 𑀬𑀢𑁆𑀣 𑀲𑀸 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑁄 𑀳𑁄𑀢𑀺 𑀦 𑀬𑀢𑁆𑀣 𑀫𑀓𑁆𑀔𑀺𑀓𑀸 𑀲𑀡𑁆𑀟𑀲𑀡𑁆𑀟𑀘𑀸𑀭𑀺𑀦𑀻, 𑀦 𑀫𑀘𑁆𑀙𑀁 𑀦 𑀫𑀁𑀲𑀁 𑀦 𑀲𑀼𑀭𑀁 𑀦 𑀫𑁂𑀭𑀬𑀁 𑀦 𑀣𑀼𑀲𑁄𑀤𑀓𑀁 𑀧𑀺𑀯𑀦𑁆𑀢𑀺. 𑀢𑁂 𑀏𑀓𑀸𑀕𑀸𑀭𑀺𑀓𑀸 𑀯𑀸 𑀳𑁄𑀦𑁆𑀢𑀺 𑀏𑀓𑀸𑀮𑁄𑀧𑀺𑀓𑀸, 𑀤𑁆𑀯𑀸𑀕𑀸𑀭𑀺𑀓𑀸 𑀯𑀸 𑀳𑁄𑀦𑁆𑀢𑀺 𑀤𑁆𑀯𑀸𑀮𑁄𑀧𑀺𑀓𑀸…𑀧𑁂…  𑀲𑀢𑁆𑀢𑀸𑀕𑀸𑀭𑀺𑀓𑀸 𑀯𑀸 𑀳𑁄𑀦𑁆𑀢𑀺 𑀲𑀢𑁆𑀢𑀸𑀮𑁄𑀧𑀺𑀓𑀸. 𑀏𑀓𑀺𑀲𑁆𑀲𑀸𑀧𑀺 𑀤𑀢𑁆𑀢𑀺𑀬𑀸 𑀬𑀸𑀧𑁂𑀦𑁆𑀢𑀺, 𑀤𑁆𑀯𑀻𑀳𑀺𑀧𑀺 𑀤𑀢𑁆𑀢𑀻𑀳𑀺 𑀬𑀸𑀧𑁂𑀦𑁆𑀢𑀺…𑀧𑁂…  𑀲𑀢𑁆𑀢𑀳𑀺𑀧𑀺 𑀤𑀢𑁆𑀢𑀻𑀳𑀺 𑀬𑀸𑀧𑁂𑀦𑁆𑀢𑀺. 𑀏𑀓𑀸𑀳𑀺𑀓𑀫𑁆𑀧𑀺 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀦𑁆𑀢𑀺, 𑀤𑁆𑀯𑀻𑀳𑀺𑀓𑀫𑁆𑀧𑀺 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀦𑁆𑀢𑀺…𑀧𑁂…  𑀲𑀢𑁆𑀢𑀸𑀳𑀺𑀓𑀫𑁆𑀧𑀺 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀦𑁆𑀢𑀺. 𑀇𑀢𑀺 𑀏𑀯𑀭𑀽𑀧𑀁 𑀅𑀤𑁆𑀥𑀫𑀸𑀲𑀺𑀓𑀫𑁆𑀧𑀺 𑀧𑀭𑀺𑀬𑀸𑀬𑀪𑀢𑁆𑀢𑀪𑁄𑀚𑀦𑀸𑀦𑀼𑀬𑁄𑀕𑀫𑀦𑀼𑀬𑀼𑀢𑁆𑀢𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀻”𑀢𑀺.

1231. “𑀓𑀺𑀁 𑀧𑀦 𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀸𑀯𑀢𑀓𑁂𑀦𑁂𑀯 𑀬𑀸𑀧𑁂𑀦𑁆𑀢𑀻”𑀢𑀺? “𑀦𑁄 𑀳𑀺𑀤𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫. 𑀅𑀧𑁆𑀧𑁂𑀓𑀤𑀸, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀔𑀸𑀤𑀦𑀻𑀬𑀸𑀦𑀺 𑀔𑀸𑀤𑀦𑁆𑀢𑀺, 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀪𑁄𑀚𑀦𑀸𑀦𑀺 𑀪𑀼𑀜𑁆𑀚𑀦𑁆𑀢𑀺, 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀲𑀸𑀬𑀦𑀻𑀬𑀸𑀦𑀺 𑀲𑀸𑀬𑀦𑁆𑀢𑀺, 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀉𑀍𑀆𑀭𑀸𑀦𑀺 𑀧𑀸𑀦𑀸𑀦𑀺 𑀧𑀺𑀯𑀦𑁆𑀢𑀺. 𑀢𑁂 𑀇𑀫𑀁 𑀓𑀸𑀬𑀁 𑀩𑀮𑀁 𑀕𑀸𑀳𑁂𑀦𑁆𑀢𑀺 𑀦𑀸𑀫, 𑀩𑁆𑀭𑀽𑀳𑁂𑀦𑁆𑀢𑀺 𑀦𑀸𑀫, 𑀫𑁂𑀤𑁂𑀦𑁆𑀢𑀺 𑀦𑀸𑀫𑀸”𑀢𑀺.

1232. “𑀬𑀁 𑀔𑁄 𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀧𑀼𑀭𑀺𑀫𑀁 𑀧𑀳𑀸𑀬 𑀧𑀘𑁆𑀙𑀸 𑀉𑀧𑀘𑀺𑀦𑀦𑁆𑀢𑀺, 𑀏𑀯𑀁 𑀇𑀫𑀲𑁆𑀲 𑀓𑀸𑀬𑀲𑁆𑀲 𑀆𑀘𑀬𑀸𑀧𑀘𑀬𑁄 𑀳𑁄𑀢𑀺. 𑀓𑀺𑀦𑁆𑀢𑀺 𑀧𑀦 𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀘𑀺𑀢𑁆𑀢𑀪𑀸𑀯𑀦𑀸 𑀲𑀼𑀢𑀸”𑀢𑀺? 𑀘𑀺𑀢𑁆𑀢𑀪𑀸𑀯𑀦𑀸𑀬 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀪𑀕𑀯𑀢𑀸 𑀧𑀼𑀝𑁆𑀞𑁄 𑀲𑀫𑀸𑀦𑁄 𑀦 𑀲𑀫𑁆𑀧𑀸𑀬𑀸𑀲𑀺.

An undeveloped person

My Translation

1233. Then the Bhagavā said to Saccaka the Nigaṇṭha’s son:

“That which you spoke of earlier, Aggivessana, as the development of the body, that is not the rightful development of the body in the discipline of the Noble Ones. Since you, Aggivessana, do not know the development of the body, how could you know the development of the mind? However, Aggivessana, listen to how one is undeveloped in body and undeveloped in mind, and how one is developed in body and developed in mind. Attend closely, I shall speak.”

“Yes, bho,” Saccaka the Nigaṇṭha’s son replied to the Bhagavā. The Bhagavā said this:

1234. “And how, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, pleasant feeling arises in an unlearned ordinary person. Having experienced pleasant feeling, he becomes lustful for pleasure and falls into lust for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, painful feeling arises. Having experienced painful feeling, he sorrows, grieves, laments, beats his breast, and falls into confusion. For him, Aggivessana, that pleasant feeling that has arisen invades his mind and remains because of the undeveloped nature of the body; and that painful feeling that has arisen invades his mind and remains because of the undeveloped nature of the mind. For anyone, Aggivessana, in whom, in this double manner, arisen pleasant feeling invades the mind and remains because of the undeveloped nature of the body, and arisen painful feeling invades the mind and remains because of the undeveloped nature of the mind — thus, Aggivessana, is one undeveloped in body and undeveloped in mind.

Pāḷi (Roman IAST)

1233. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca—  “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca—

1234. “Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

Pāḷi (Brahmi)

1233. 𑀅𑀣 𑀔𑁄 𑀪𑀕𑀯𑀸 𑀲𑀘𑁆𑀘𑀓𑀁 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘—  “𑀬𑀸𑀧𑀺 𑀔𑁄 𑀢𑁂 𑀏𑀲𑀸, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀧𑀼𑀭𑀺𑀫𑀸 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀸 𑀪𑀸𑀲𑀺𑀢𑀸 𑀲𑀸𑀧𑀺 𑀅𑀭𑀺𑀬𑀲𑁆𑀲 𑀯𑀺𑀦𑀬𑁂 𑀦𑁄 𑀥𑀫𑁆𑀫𑀺𑀓𑀸 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀸. 𑀓𑀸𑀬𑀪𑀸𑀯𑀦𑀫𑁆𑀧𑀺 𑀔𑁄 𑀢𑁆𑀯𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀦 𑀅𑀜𑁆𑀜𑀸𑀲𑀺, 𑀓𑀼𑀢𑁄 𑀧𑀦 𑀢𑁆𑀯𑀁 𑀘𑀺𑀢𑁆𑀢𑀪𑀸𑀯𑀦𑀁 𑀚𑀸𑀦𑀺𑀲𑁆𑀲𑀲𑀺? 𑀅𑀧𑀺 𑀘, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑀣𑀸 𑀅𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘, 𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘. 𑀢𑀁 𑀲𑀼𑀡𑀸𑀳𑀺, 𑀲𑀸𑀥𑀼𑀓𑀁 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀳𑀺, 𑀪𑀸𑀲𑀺𑀲𑁆𑀲𑀸𑀫𑀻”𑀢𑀺. “𑀏𑀯𑀁, 𑀪𑁄”𑀢𑀺 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀪𑀕𑀯𑀢𑁄 𑀧𑀘𑁆𑀘𑀲𑁆𑀲𑁄𑀲𑀺. 𑀪𑀕𑀯𑀸 𑀏𑀢𑀤𑀯𑁄𑀘—

1234. “𑀓𑀣𑀜𑁆𑀘, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘? 𑀇𑀥, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀲𑁆𑀲𑀼𑀢𑀯𑀢𑁄 𑀧𑀼𑀣𑀼𑀚𑁆𑀚𑀦𑀲𑁆𑀲 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸. 𑀲𑁄 𑀲𑀼𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀨𑀼𑀝𑁆𑀞𑁄 𑀲𑀫𑀸𑀦𑁄 𑀲𑀼𑀔𑀲𑀸𑀭𑀸𑀕𑀻 𑀘 𑀳𑁄𑀢𑀺 𑀲𑀼𑀔𑀲𑀸𑀭𑀸𑀕𑀺𑀢𑀜𑁆𑀘 𑀆𑀧𑀚𑁆𑀚𑀢𑀺. 𑀢𑀲𑁆𑀲 𑀲𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀦𑀺𑀭𑀼𑀚𑁆𑀛𑀢𑀺. 𑀲𑀼𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀦𑀺𑀭𑁄𑀥𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸. 𑀲𑁄 𑀤𑀼𑀓𑁆𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀨𑀼𑀝𑁆𑀞𑁄 𑀲𑀫𑀸𑀦𑁄 𑀲𑁄𑀘𑀢𑀺 𑀓𑀺𑀮𑀫𑀢𑀺 𑀧𑀭𑀺𑀤𑁂𑀯𑀢𑀺 𑀉𑀭𑀢𑁆𑀢𑀸𑀍𑀇𑀁 𑀓𑀦𑁆𑀤𑀢𑀺 𑀲𑀫𑁆𑀫𑁄𑀳𑀁 𑀆𑀧𑀚𑁆𑀚𑀢𑀺. 𑀢𑀲𑁆𑀲 𑀔𑁄 𑀏𑀲𑀸, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀓𑀸𑀬𑀲𑁆𑀲, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀘𑀺𑀢𑁆𑀢𑀲𑁆𑀲. 𑀬𑀲𑁆𑀲 𑀓𑀲𑁆𑀲𑀘𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀯𑀁 𑀉𑀪𑀢𑁄𑀧𑀓𑁆𑀔𑀁 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀓𑀸𑀬𑀲𑁆𑀲, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀘𑀺𑀢𑁆𑀢𑀲𑁆𑀲, 𑀏𑀯𑀁 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀅𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘.

A developed person

My Translation

1235. And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, pleasant feeling arises in a learned noble disciple. Having experienced pleasant feeling, he does not become lustful for pleasure, and does not fall into lust for pleasure. That pleasant feeling of his ceases. With the cessation of pleasant feeling, painful feeling arises. Having experienced painful feeling, he does not sorrow, does not grieve, does not lament, does not beat his breast, and does not fall into confusion. For him, Aggivessana, that pleasant feeling that has arisen does not invade his mind and remain because of the developed nature of the body; and that painful feeling that has arisen does not invade his mind and remain because of the developed nature of the mind. For anyone, Aggivessana, in whom, in this double manner, arisen pleasant feeling does not invade the mind and remain because of the developed nature of the body, and arisen painful feeling does not invade the mind and remain because of the developed nature of the mind — thus, Aggivessana, is one developed in body and developed in mind.”

Pāḷi (Roman IAST)

1235. Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.

Pāḷi (Brahmi)

1235. 𑀓𑀣𑀜𑁆𑀘, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘? 𑀇𑀥, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀲𑀼𑀢𑀯𑀢𑁄 𑀅𑀭𑀺𑀬𑀲𑀸𑀯𑀓𑀲𑁆𑀲 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸. 𑀲𑁄 𑀲𑀼𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀨𑀼𑀝𑁆𑀞𑁄 𑀲𑀫𑀸𑀦𑁄 𑀦 𑀲𑀼𑀔𑀲𑀸𑀭𑀸𑀕𑀻 𑀘 𑀳𑁄𑀢𑀺, 𑀦 𑀲𑀼𑀔𑀲𑀸𑀭𑀸𑀕𑀺𑀢𑀜𑁆𑀘 𑀆𑀧𑀚𑁆𑀚𑀢𑀺. 𑀢𑀲𑁆𑀲 𑀲𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀦𑀺𑀭𑀼𑀚𑁆𑀛𑀢𑀺. 𑀲𑀼𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀦𑀺𑀭𑁄𑀥𑀸 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸. 𑀲𑁄 𑀤𑀼𑀓𑁆𑀔𑀸𑀬 𑀯𑁂𑀤𑀦𑀸𑀬 𑀨𑀼𑀝𑁆𑀞𑁄 𑀲𑀫𑀸𑀦𑁄 𑀦 𑀲𑁄𑀘𑀢𑀺 𑀦 𑀓𑀺𑀮𑀫𑀢𑀺 𑀦 𑀧𑀭𑀺𑀤𑁂𑀯𑀢𑀺 𑀦 𑀉𑀭𑀢𑁆𑀢𑀸𑀍𑀇𑀁 𑀓𑀦𑁆𑀤𑀢𑀺 𑀦 𑀲𑀫𑁆𑀫𑁄𑀳𑀁 𑀆𑀧𑀚𑁆𑀚𑀢𑀺. 𑀢𑀲𑁆𑀲 𑀔𑁄 𑀏𑀲𑀸, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀓𑀸𑀬𑀲𑁆𑀲, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀘𑀺𑀢𑁆𑀢𑀲𑁆𑀲. 𑀬𑀲𑁆𑀲 𑀓𑀲𑁆𑀲𑀘𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀯𑀁 𑀉𑀪𑀢𑁄𑀧𑀓𑁆𑀔𑀁 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀓𑀸𑀬𑀲𑁆𑀲, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸𑀧𑀺 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀢𑁆𑀢𑀸 𑀘𑀺𑀢𑁆𑀢𑀲𑁆𑀲. 𑀏𑀯𑀁 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘𑀸”𑀢𑀺.

Renunciation

My Translation

1236. “I have confidence in bho Gotama thus: Bho Gotama is developed in body and developed in mind.”

“Surely, Aggivessana, this speech of yours is insulting and presumptuous¹, nevertheless I will answer you. Since the time, Aggivessana, that I shaved off my hair and beard, put on saffron robes, and went forth from the home life into homelessness, it is not possible that arisen pleasant feeling could invade my mind and remain, or that arisen painful feeling could invade my mind and remain.”

1237. “Perhaps there has not arisen for bho Gotama such a pleasant feeling that, having arisen, it would invade the mind and remain; perhaps there has not arisen for bho Gotama such a painful feeling that, having arisen, it would invade the mind and remain.”

Pāḷi (Roman IAST)

1236. “Evaṃ pasanno ahaṃ bhoto gotamassa. Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti. “Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi. Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī”ti.

1237. “Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā”ti.

Pāḷi (Brahmi)

1236. “𑀏𑀯𑀁 𑀧𑀲𑀦𑁆𑀦𑁄 𑀅𑀳𑀁 𑀪𑁄𑀢𑁄 𑀕𑁄𑀢𑀫𑀲𑁆𑀲. 𑀪𑀯𑀜𑁆𑀳𑀺 𑀕𑁄𑀢𑀫𑁄 𑀪𑀸𑀯𑀺𑀢𑀓𑀸𑀬𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀪𑀸𑀯𑀺𑀢𑀘𑀺𑀢𑁆𑀢𑁄 𑀘𑀸”𑀢𑀺. “𑀅𑀤𑁆𑀥𑀸 𑀔𑁄 𑀢𑁂 𑀅𑀬𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀆𑀲𑀚𑁆𑀚 𑀉𑀧𑀦𑀻𑀬 𑀯𑀸𑀘𑀸 𑀪𑀸𑀲𑀺𑀢𑀸, 𑀅𑀧𑀺 𑀘 𑀢𑁂 𑀅𑀳𑀁 𑀩𑁆𑀬𑀸𑀓𑀭𑀺𑀲𑁆𑀲𑀸𑀫𑀺. 𑀬𑀢𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀓𑁂𑀲𑀫𑀲𑁆𑀲𑀼𑀁 𑀑𑀳𑀸𑀭𑁂𑀢𑁆𑀯𑀸 𑀓𑀸𑀲𑀸𑀬𑀸𑀦𑀺 𑀯𑀢𑁆𑀣𑀸𑀦𑀺 𑀅𑀘𑁆𑀙𑀸𑀤𑁂𑀢𑁆𑀯𑀸 𑀅𑀕𑀸𑀭𑀲𑁆𑀫𑀸 𑀅𑀦𑀕𑀸𑀭𑀺𑀬𑀁 𑀧𑀩𑁆𑀩𑀚𑀺𑀢𑁄, 𑀢𑀁 𑀯𑀢 𑀫𑁂 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀯𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀞𑀲𑁆𑀲𑀢𑀺, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀯𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀞𑀲𑁆𑀲𑀢𑀻𑀢𑀺 𑀦𑁂𑀢𑀁 𑀞𑀸𑀦𑀁 𑀯𑀺𑀚𑁆𑀚𑀢𑀻”𑀢𑀺.

1237. “𑀦 𑀳𑀺 𑀦𑀽𑀦 𑀪𑁄𑀢𑁄 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀢𑀣𑀸𑀭𑀽𑀧𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀬𑀣𑀸𑀭𑀽𑀧𑀸 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬; 𑀦 𑀳𑀺 𑀦𑀽𑀦 𑀪𑁄𑀢𑁄 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀉𑀧𑁆𑀧𑀚𑁆𑀚𑀢𑀺 𑀢𑀣𑀸𑀭𑀽𑀧𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀬𑀣𑀸𑀭𑀽𑀧𑀸 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑁂𑀬𑁆𑀬𑀸”𑀢𑀺.

Āḷāra Kālāma

My Translation

1238. “Why should it not be, Aggivessana? Here, Aggivessana, before my full awakening, while still an unawakened Bodhisatta, this thought occurred to me:

‘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 holy 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, Aggivessana, at a later time, while I was still young, with jet-black hair, endowed with the prime of youth, in the first stage of life — though my unwilling mother and father wept with tear-filled faces — having shaved off my hair and beard, and having put on saffron robes, I went forth from the home life into homelessness. Having thus gone forth, seeking what is wholesome, seeking the unsurpassed state of supreme peace, I approached where Āḷāra Kālāma was. Having approached, I said to Āḷāra Kālāma:

‘I wish, āvuso Kālāma, to lead the holy life in this Dhamma and discipline.’

When I said this, Aggivessana, Āḷāra Kālāma said to me:

‘May the āyasma stay; such is this Dhamma that a wise person, in no long time, having realized and personally experienced the doctrine of his own teacher, may abide.’

So, Aggivessana, quickly, in no long time, I learned that Dhamma. So, Aggivessana, merely by lip-service, by mere verbal declaration, I would speak of the doctrine of knowledge and the doctrine of elders, and I would claim, ‘I know, I see,’ and so would others. Then, Aggivessana, this thought occurred to me:

‘Āḷāra Kālāma does not merely declare this Dhamma as something he dwells in, having realized and personally experienced it by mere faith; surely Āḷāra Kālāma dwells in this Dhamma knowing and seeing it.’

1239. Then, Aggivessana, I approached where Āḷāra Kālāma was; having approached, I said to Āḷāra Kālāma:

‘To what extent, āvuso Kālāma, do you declare this Dhamma as something you dwell in, having realized and personally experienced it?’

When I said this, Aggivessana, Āḷāra Kālāma declared the dimension of nothingness. Then, Aggivessana, this thought occurred to me:

‘It is not only Āḷāra Kālāma who has faith; I also have faith; it is not only Āḷāra Kālāma who has energy; I also have energy; it is not only Āḷāra Kālāma who has mindfulness; I also have mindfulness; it is not only Āḷāra Kālāma who has concentration; I also have concentration; it is not only Āḷāra Kālāma who has wisdom; I also have wisdom. What if I were to strive for the realization of that Dhamma which Āḷāra Kālāma declares he dwells in, having realized and personally experienced it?’

So, Aggivessana, quickly, in no long time, having realized and personally experienced that Dhamma, I dwelt in it.

1240. Then, Aggivessana, I approached where Āḷāra Kālāma was; having approached, I said to Āḷāra Kālāma:

‘To what extent, āvuso Kālāma, do you declare this Dhamma as something you dwell in, having realized and personally experienced it?’

‘To this extent, āvuso, do I declare this Dhamma as something I dwell in, having realized and personally experienced it.’

‘I too, āvuso, to this extent dwell in this Dhamma, having realized and personally experienced it.’

‘It is a gain for us, āvuso, it is a great gain for us, that we see such a āyasmā one as a co-practitioner. Thus, the Dhamma that I declare, having realized and personally experienced it, that Dhamma you dwell in, having realized and personally experienced it. The Dhamma that you dwell in, having realized and personally experienced it, that Dhamma I declare, having realized and personally experienced it. Thus, the Dhamma that I know, that Dhamma you know; the Dhamma that you know, that Dhamma I know. Thus, as I am, so are you; as you are, so am I. Come now, āvuso, let us both, being present, lead this company.’

Thus, Aggivessana, Āḷāra Kālāma, being my teacher, placed me, his pupil, on the same level as himself, and honored me with great honor. Then, Aggivessana, this thought occurred to me:

‘This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to tranquility, nor to direct knowledge, nor to full awakening, nor to Nibbana; it leads only to rebirth in the dimension of nothingness.’

So, Aggivessana, not valuing that Dhamma, I became disenchanted with that Dhamma and departed.

Pāḷi (Roman IAST)

1238. “Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi—  ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ—  ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca—  ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi—  ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

1239. Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ—  ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi—  ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhampatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

1240. Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ—  ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi—  ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

Pāḷi (Brahmi)

1238. “𑀓𑀺𑀜𑁆𑀳𑀺 𑀦𑁄 𑀲𑀺𑀬𑀸, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦? 𑀇𑀥 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀧𑀼𑀩𑁆𑀩𑁂𑀯 𑀲𑀫𑁆𑀩𑁄𑀥𑀸 𑀅𑀦𑀪𑀺𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑀲𑁆𑀲𑁂𑀯 𑀲𑀢𑁄 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀲𑀫𑁆𑀩𑀸𑀥𑁄 𑀖𑀭𑀸𑀯𑀸𑀲𑁄 𑀭𑀚𑀸𑀧𑀣𑁄, 𑀅𑀩𑁆𑀪𑁄𑀓𑀸𑀲𑁄 𑀧𑀩𑁆𑀩𑀚𑁆𑀚𑀸. 𑀦𑀬𑀺𑀤𑀁 𑀲𑀼𑀓𑀭𑀁 𑀅𑀕𑀸𑀭𑀁 𑀅𑀚𑁆𑀛𑀸𑀯𑀲𑀢𑀸 𑀏𑀓𑀦𑁆𑀢𑀧𑀭𑀺𑀧𑀼𑀡𑁆𑀡𑀁 𑀏𑀓𑀦𑁆𑀢𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑀁 𑀲𑀗𑁆𑀔𑀮𑀺𑀔𑀺𑀢𑀁 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁 𑀘𑀭𑀺𑀢𑀼𑀁. 𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀓𑁂𑀲𑀫𑀲𑁆𑀲𑀼𑀁 𑀑𑀳𑀸𑀭𑁂𑀢𑁆𑀯𑀸 𑀓𑀸𑀲𑀸𑀬𑀸𑀦𑀺 𑀯𑀢𑁆𑀣𑀸𑀦𑀺 𑀅𑀘𑁆𑀙𑀸𑀤𑁂𑀢𑁆𑀯𑀸 𑀅𑀕𑀸𑀭𑀲𑁆𑀫𑀸 𑀅𑀦𑀕𑀸𑀭𑀺𑀬𑀁 𑀧𑀩𑁆𑀩𑀚𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀧𑀭𑁂𑀦 𑀲𑀫𑀬𑁂𑀦 𑀤𑀳𑀭𑁄𑀯 𑀲𑀫𑀸𑀦𑁄, 𑀲𑀼𑀲𑀼𑀓𑀸𑀍𑀅𑀓𑁂𑀲𑁄 𑀪𑀤𑁆𑀭𑁂𑀦 𑀬𑁄𑀩𑁆𑀩𑀦𑁂𑀦 𑀲𑀫𑀦𑁆𑀦𑀸𑀕𑀢𑁄 𑀧𑀞𑀫𑁂𑀦 𑀯𑀬𑀲𑀸, 𑀅𑀓𑀸𑀫𑀓𑀸𑀦𑀁 𑀫𑀸𑀢𑀸𑀧𑀺𑀢𑀽𑀦𑀁 𑀅𑀲𑁆𑀲𑀼𑀫𑀼𑀔𑀸𑀦𑀁 𑀭𑀼𑀤𑀦𑁆𑀢𑀸𑀦𑀁, 𑀓𑁂𑀲𑀫𑀲𑁆𑀲𑀼𑀁 𑀑𑀳𑀸𑀭𑁂𑀢𑁆𑀯𑀸 𑀓𑀸𑀲𑀸𑀬𑀸𑀦𑀺 𑀯𑀢𑁆𑀣𑀸𑀦𑀺 𑀅𑀘𑁆𑀙𑀸𑀤𑁂𑀢𑁆𑀯𑀸 𑀅𑀕𑀸𑀭𑀲𑁆𑀫𑀸 𑀅𑀦𑀕𑀸𑀭𑀺𑀬𑀁 𑀧𑀩𑁆𑀩𑀚𑀺𑀁. 𑀲𑁄 𑀏𑀯𑀁 𑀧𑀩𑁆𑀩𑀚𑀺𑀢𑁄 𑀲𑀫𑀸𑀦𑁄 𑀓𑀺𑀁𑀓𑀼𑀲𑀮𑀕𑀯𑁂𑀲𑀻 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀁 𑀲𑀦𑁆𑀢𑀺𑀯𑀭𑀧𑀤𑀁 𑀧𑀭𑀺𑀬𑁂𑀲𑀫𑀸𑀦𑁄 𑀬𑁂𑀦 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀁; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀆𑀍𑀆𑀭𑀁 𑀓𑀸𑀮𑀸𑀫𑀁 𑀏𑀢𑀤𑀯𑁄𑀘𑀁—  ‘𑀇𑀘𑁆𑀙𑀸𑀫𑀳𑀁, 𑀆𑀯𑀼𑀲𑁄 𑀓𑀸𑀮𑀸𑀫, 𑀇𑀫𑀲𑁆𑀫𑀺𑀁 𑀥𑀫𑁆𑀫𑀯𑀺𑀦𑀬𑁂 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁 𑀘𑀭𑀺𑀢𑀼𑀦𑁆’𑀢𑀺. 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀫𑀁 𑀏𑀢𑀤𑀯𑁄𑀘—  ‘𑀯𑀺𑀳𑀭𑀢𑀸𑀬𑀲𑁆𑀫𑀸, 𑀢𑀸𑀤𑀺𑀲𑁄 𑀅𑀬𑀁 𑀥𑀫𑁆𑀫𑁄 𑀬𑀢𑁆𑀣 𑀯𑀺𑀜𑁆𑀜𑀽 𑀧𑀼𑀭𑀺𑀲𑁄 𑀦𑀘𑀺𑀭𑀲𑁆𑀲𑁂𑀯 𑀲𑀓𑀁 𑀆𑀘𑀭𑀺𑀬𑀓𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑁂𑀬𑁆𑀬𑀸’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀦𑀘𑀺𑀭𑀲𑁆𑀲𑁂𑀯 𑀔𑀺𑀧𑁆𑀧𑀫𑁂𑀯 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀧𑀭𑀺𑀬𑀸𑀧𑀼𑀡𑀺𑀁. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀸𑀯𑀢𑀓𑁂𑀦𑁂𑀯 𑀑𑀝𑁆𑀞𑀧𑀳𑀢𑀫𑀢𑁆𑀢𑁂𑀦 𑀮𑀧𑀺𑀢𑀮𑀸𑀧𑀦𑀫𑀢𑁆𑀢𑁂𑀦 𑀜𑀸𑀡𑀯𑀸𑀤𑀜𑁆𑀘 𑀯𑀤𑀸𑀫𑀺 𑀣𑁂𑀭𑀯𑀸𑀤𑀜𑁆𑀘, ‘𑀚𑀸𑀦𑀸𑀫𑀺 𑀧𑀲𑁆𑀲𑀸𑀫𑀻’𑀢𑀺 𑀘 𑀧𑀝𑀺𑀚𑀸𑀦𑀸𑀫𑀺, 𑀅𑀳𑀜𑁆𑀘𑁂𑀯 𑀅𑀜𑁆𑀜𑁂 𑀘. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦 𑀔𑁄 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀓𑁂𑀯𑀮𑀁 𑀲𑀤𑁆𑀥𑀸𑀫𑀢𑁆𑀢𑀓𑁂𑀦 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻𑀢𑀺 𑀧𑀯𑁂𑀤𑁂𑀢𑀺, 𑀅𑀤𑁆𑀥𑀸 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀁 𑀧𑀲𑁆𑀲𑀁 𑀯𑀺𑀳𑀭𑀢𑀻’𑀢𑀺.

1239. 𑀅𑀣 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂𑀦 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀁; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀆𑀍𑀆𑀭𑀁 𑀓𑀸𑀮𑀸𑀫𑀁 𑀏𑀢𑀤𑀯𑁄𑀘𑀁—  ‘𑀓𑀺𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀦𑁄, 𑀆𑀯𑀼𑀲𑁄 𑀓𑀸𑀮𑀸𑀫, 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻𑀢𑀺 𑀧𑀯𑁂𑀤𑁂𑀲𑀻’𑀢𑀺? 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀆𑀓𑀺𑀜𑁆𑀘𑀜𑁆𑀜𑀸𑀬𑀢𑀦𑀁 𑀧𑀯𑁂𑀤𑁂𑀲𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦 𑀔𑁄 𑀆𑀍𑀆𑀭𑀲𑁆𑀲𑁂𑀯 𑀓𑀸𑀮𑀸𑀫𑀲𑁆𑀲 𑀅𑀢𑁆𑀣𑀺 𑀲𑀤𑁆𑀥𑀸, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀲𑀤𑁆𑀥𑀸; 𑀦 𑀔𑁄 𑀆𑀍𑀆𑀭𑀲𑁆𑀲𑁂𑀯 𑀓𑀸𑀮𑀸𑀫𑀲𑁆𑀲 𑀅𑀢𑁆𑀣𑀺 𑀯𑀻𑀭𑀺𑀬𑀁, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀯𑀻𑀭𑀺𑀬𑀁; 𑀦 𑀔𑁄 𑀆𑀍𑀆𑀭𑀲𑁆𑀲𑁂𑀯 𑀓𑀸𑀮𑀸𑀫𑀲𑁆𑀲 𑀅𑀢𑁆𑀣𑀺 𑀲𑀢𑀺, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀲𑀢𑀺; 𑀦 𑀔𑁄 𑀆𑀍𑀆𑀭𑀲𑁆𑀲𑁂𑀯 𑀓𑀸𑀮𑀸𑀫𑀲𑁆𑀲 𑀅𑀢𑁆𑀣𑀺 𑀲𑀫𑀸𑀥𑀺, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀲𑀫𑀸𑀥𑀺; 𑀦 𑀔𑁄 𑀆𑀍𑀆𑀭𑀲𑁆𑀲𑁂𑀯 𑀓𑀸𑀮𑀸𑀫𑀲𑁆𑀲 𑀅𑀢𑁆𑀣𑀺 𑀧𑀜𑁆𑀜𑀸, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀧𑀜𑁆𑀜𑀸; 𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀬𑀁 𑀥𑀫𑁆𑀫𑀁 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻𑀢𑀺 𑀧𑀯𑁂𑀤𑁂𑀢𑀺 𑀢𑀲𑁆𑀲 𑀥𑀫𑁆𑀫𑀲𑁆𑀲 𑀲𑀘𑁆𑀙𑀺𑀓𑀺𑀭𑀺𑀬𑀸𑀬 𑀧𑀤𑀳𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀦𑀘𑀺𑀭𑀲𑁆𑀲𑁂𑀯 𑀔𑀺𑀧𑁆𑀧𑀫𑁂𑀯 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀸𑀲𑀺𑀁.

1240. 𑀅𑀣 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂𑀦 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀁; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀆𑀍𑀆𑀭𑀁 𑀓𑀸𑀮𑀸𑀫𑀁 𑀏𑀢𑀤𑀯𑁄𑀘𑀁—  ‘𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀦𑁄, 𑀆𑀯𑀼𑀲𑁄 𑀓𑀸𑀮𑀸𑀫, 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀲𑀻’𑀢𑀺? ‘𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀔𑁄 𑀅𑀳𑀁, 𑀆𑀯𑀼𑀲𑁄, 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀫𑀻’𑀢𑀺. ‘𑀅𑀳𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀆𑀯𑀼𑀲𑁄, 𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻’𑀢𑀺. ‘𑀮𑀸𑀪𑀸 𑀦𑁄, 𑀆𑀯𑀼𑀲𑁄, 𑀲𑀼𑀮𑀤𑁆𑀥𑀁 𑀦𑁄, 𑀆𑀯𑀼𑀲𑁄, 𑀬𑁂 𑀫𑀬𑀁 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀢𑀸𑀤𑀺𑀲𑀁 𑀲𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀸𑀭𑀺𑀁 𑀧𑀲𑁆𑀲𑀸𑀫. 𑀇𑀢𑀺 𑀬𑀸𑀳𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀫𑀺 𑀢𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀲𑀺; 𑀬𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀲𑀺 𑀢𑀫𑀳𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀫𑀺. 𑀇𑀢𑀺 𑀬𑀸𑀳𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀢𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀸𑀲𑀺; 𑀬𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀸𑀲𑀺 𑀢𑀫𑀳𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀸𑀫𑀺. 𑀇𑀢𑀺 𑀬𑀸𑀤𑀺𑀲𑁄 𑀅𑀳𑀁 𑀢𑀸𑀤𑀺𑀲𑁄 𑀢𑀼𑀯𑀁, 𑀬𑀸𑀤𑀺𑀲𑁄 𑀢𑀼𑀯𑀁 𑀢𑀸𑀤𑀺𑀲𑁄 𑀅𑀳𑀁. 𑀏𑀳𑀺 𑀤𑀸𑀦𑀺, 𑀆𑀯𑀼𑀲𑁄, 𑀉𑀪𑁄𑀯 𑀲𑀦𑁆𑀢𑀸 𑀇𑀫𑀁 𑀕𑀡𑀁 𑀧𑀭𑀺𑀳𑀭𑀸𑀫𑀸’𑀢𑀺. 𑀇𑀢𑀺 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀆𑀍𑀆𑀭𑁄 𑀓𑀸𑀮𑀸𑀫𑁄 𑀆𑀘𑀭𑀺𑀬𑁄 𑀫𑁂 𑀲𑀫𑀸𑀦𑁄 𑀅𑀢𑁆𑀢𑀦𑁄 𑀅𑀦𑁆𑀢𑁂𑀯𑀸𑀲𑀺𑀁 𑀫𑀁 𑀲𑀫𑀸𑀦𑀁 𑀅𑀢𑁆𑀢𑀦𑀸 𑀲𑀫𑀲𑀫𑀁 𑀞𑀧𑁂𑀲𑀺, 𑀉𑀍𑀆𑀭𑀸𑀬 𑀘 𑀫𑀁 𑀧𑀽𑀚𑀸𑀬 𑀧𑀽𑀚𑁂𑀲𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦𑀸𑀬𑀁 𑀥𑀫𑁆𑀫𑁄 𑀦𑀺𑀩𑁆𑀩𑀺𑀤𑀸𑀬 𑀦 𑀯𑀺𑀭𑀸𑀕𑀸𑀬 𑀦 𑀦𑀺𑀭𑁄𑀥𑀸𑀬 𑀦 𑀉𑀧𑀲𑀫𑀸𑀬 𑀦 𑀅𑀪𑀺𑀜𑁆𑀜𑀸𑀬 𑀦 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬 𑀦 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀸𑀬 𑀲𑀁𑀯𑀢𑁆𑀢𑀢𑀺, 𑀬𑀸𑀯𑀤𑁂𑀯 𑀆𑀓𑀺𑀜𑁆𑀘𑀜𑁆𑀜𑀸𑀬𑀢𑀦𑀽𑀧𑀧𑀢𑁆𑀢𑀺𑀬𑀸’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀅𑀦𑀮𑀗𑁆𑀓𑀭𑀺𑀢𑁆𑀯𑀸 𑀢𑀲𑁆𑀫𑀸 𑀥𑀫𑁆𑀫𑀸 𑀦𑀺𑀩𑁆𑀩𑀺𑀚𑁆𑀚 𑀅𑀧𑀓𑁆𑀓𑀫𑀺𑀁.

Uddaka son of Rāma

My Translation

1241. So, Aggivessana, seeking what is wholesome, seeking the unsurpassed state of supreme peace, I approached where Uddaka son of Rāma was. Having approached, I said to Uddaka son of Rāma:

‘I wish, āvuso, to lead the holy life in this Dhamma and discipline.’

When I said this, Aggivessana, Uddaka son of Rāma said to me:

‘May the āyasmā one stay; such is this Dhamma that a wise person, in no long time, having realized and personally experienced the doctrine of his own teacher, may abide.’

So, Aggivessana, quickly, in no long time, I learned that Dhamma. So, Aggivessana, merely by lip-service, by mere verbal declaration, I would speak of the doctrine of knowledge and the doctrine of elders, and I would claim, ‘I know, I see,’ and so would others. Then, Aggivessana, this thought occurred to me:

‘Rāma did not merely declare this Dhamma as something he dwelt in, having realized and personally experienced it by mere faith; surely Rāma dwelt in this Dhamma knowing and seeing it.’

Then, Aggivessana, I approached where Uddaka son of Rāma was; having approached, I said to Uddaka son of Rāma:

‘To what extent, āvuso, did Rāma declare this Dhamma as something he dwelt in, having realized and personally experienced it?’

When I said this, Aggivessana, Uddaka son of Rāma declared the dimension of neither-perception-nor-non-perception. Then, Aggivessana, this thought occurred to me:

‘It was not only Rāma who had faith; I also have faith; it was not only Rāma who had energy; I also have energy; it was not only Rāma who had mindfulness; I also have mindfulness; it was not only Rāma who had concentration; I also have concentration; it was not only Rāma who had wisdom; I also have wisdom. What if I were to strive for the realization of that Dhamma which Rāma declared he dwelt in, having realized and personally experienced it?’

So, Aggivessana, quickly, in no long time, having realized and personally experienced that Dhamma, I dwelt in it.

1242. Then, Aggivessana, I approached where Uddaka son of Rāma was; having approached, I said to Uddaka son of Rāma:

‘To what extent, āvuso, did Rāma declare this Dhamma as something he dwelt in, having realized and personally experienced it?’

‘To this extent, āvuso, did Rāma declare this Dhamma as something he dwelt in, having realized and personally experienced it.’

‘I too, āvuso, to this extent dwell in this Dhamma, having realized and personally experienced it.’

‘It is a gain for us, āvuso, it is a great gain for us, that we see such a āyasmā one as a co-practitioner. Thus, the Dhamma that Rāma declared, having realized and personally experienced it, that Dhamma you dwell in, having realized and personally experienced it. The Dhamma that you dwell in, having realized and personally experienced it, that Dhamma Rāma declared, having realized and personally experienced it. Thus, the Dhamma that Rāma knew, that Dhamma you know; the Dhamma that you know, that Dhamma Rāma knew. Thus, as Rāma was, so are you; as you are, so was Rāma. Come now, āvuso, you lead this company.’

Thus, Aggivessana, Uddaka son of Rāma, being my co-practitioner, placed me in the position of teacher, and honored me with great honor. Then, Aggivessana, this thought occurred to me:

‘This Dhamma does not lead to disenchantment, nor to dispassion, nor to cessation, nor to tranquility, nor to direct knowledge, nor to full awakening, nor to Nibbana; it leads only to rebirth in the dimension of neither-perception-nor-non-perception.’

So, Aggivessana, not valuing that Dhamma, I became disenchanted with that Dhamma and departed.

Pāḷi (Roman IAST)

1241. So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ—  ‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca—  ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi—  ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ—  ‘kittāvatā no āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi—  ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhampatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhampatthi sati; na kho rāmasseva ahosi samādhi, mayhampatthi samādhi; na kho rāmasseva ahosi paññā, mayhampatthi paññā; yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

1242. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ—  ‘ettāvatā no āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi—  ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

Pāḷi (Brahmi)

1241. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀓𑀺𑀁𑀓𑀼𑀲𑀮𑀕𑀯𑁂𑀲𑀻 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀁 𑀲𑀦𑁆𑀢𑀺𑀯𑀭𑀧𑀤𑀁 𑀧𑀭𑀺𑀬𑁂𑀲𑀫𑀸𑀦𑁄 𑀬𑁂𑀦 𑀉𑀤𑀓𑁄 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑁄 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀁; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀉𑀤𑀓𑀁 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘𑀁—  ‘𑀇𑀘𑁆𑀙𑀸𑀫𑀳𑀁, 𑀆𑀯𑀼𑀲𑁄, 𑀇𑀫𑀲𑁆𑀫𑀺𑀁 𑀥𑀫𑁆𑀫𑀯𑀺𑀦𑀬𑁂 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁 𑀘𑀭𑀺𑀢𑀼𑀦𑁆’𑀢𑀺. 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀤𑀓𑁄 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑁄 𑀫𑀁 𑀏𑀢𑀤𑀯𑁄𑀘—  ‘𑀯𑀺𑀳𑀭𑀢𑀸𑀬𑀲𑁆𑀫𑀸, 𑀢𑀸𑀤𑀺𑀲𑁄 𑀅𑀬𑀁 𑀥𑀫𑁆𑀫𑁄 𑀬𑀢𑁆𑀣 𑀯𑀺𑀜𑁆𑀜𑀽 𑀧𑀼𑀭𑀺𑀲𑁄 𑀦𑀘𑀺𑀭𑀲𑁆𑀲𑁂𑀯 𑀲𑀓𑀁 𑀆𑀘𑀭𑀺𑀬𑀓𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑁂𑀬𑁆𑀬𑀸’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀦𑀘𑀺𑀭𑀲𑁆𑀲𑁂𑀯 𑀔𑀺𑀧𑁆𑀧𑀫𑁂𑀯 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀧𑀭𑀺𑀬𑀸𑀧𑀼𑀡𑀺𑀁. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀸𑀯𑀢𑀓𑁂𑀦𑁂𑀯 𑀑𑀝𑁆𑀞𑀧𑀳𑀢𑀫𑀢𑁆𑀢𑁂𑀦 𑀮𑀧𑀺𑀢𑀮𑀸𑀧𑀦𑀫𑀢𑁆𑀢𑁂𑀦 𑀜𑀸𑀡𑀯𑀸𑀤𑀜𑁆𑀘 𑀯𑀤𑀸𑀫𑀺 𑀣𑁂𑀭𑀯𑀸𑀤𑀜𑁆𑀘, ‘𑀚𑀸𑀦𑀸𑀫𑀺 𑀧𑀲𑁆𑀲𑀸𑀫𑀻’𑀢𑀺 𑀘 𑀧𑀝𑀺𑀚𑀸𑀦𑀸𑀫𑀺, 𑀅𑀳𑀜𑁆𑀘𑁂𑀯 𑀅𑀜𑁆𑀜𑁂 𑀘. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦 𑀔𑁄 𑀭𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀓𑁂𑀯𑀮𑀁 𑀲𑀤𑁆𑀥𑀸𑀫𑀢𑁆𑀢𑀓𑁂𑀦 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻𑀢𑀺 𑀧𑀯𑁂𑀤𑁂𑀲𑀺. 𑀅𑀤𑁆𑀥𑀸 𑀭𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀁 𑀧𑀲𑁆𑀲𑀁 𑀯𑀺𑀳𑀸𑀲𑀻’𑀢𑀺. 𑀅𑀣 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂𑀦 𑀉𑀤𑀓𑁄 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑁄 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀁; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀉𑀤𑀓𑀁 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘𑀁—  ‘𑀓𑀺𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀦𑁄 𑀆𑀯𑀼𑀲𑁄 𑀭𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻𑀢𑀺 𑀧𑀯𑁂𑀤𑁂𑀲𑀻’𑀢𑀺? 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀤𑀓𑁄 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑁄 𑀦𑁂𑀯𑀲𑀜𑁆𑀜𑀸𑀦𑀸𑀲𑀜𑁆𑀜𑀸𑀬𑀢𑀦𑀁 𑀧𑀯𑁂𑀤𑁂𑀲𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦 𑀔𑁄 𑀭𑀸𑀫𑀲𑁆𑀲𑁂𑀯 𑀅𑀳𑁄𑀲𑀺 𑀲𑀤𑁆𑀥𑀸, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀲𑀤𑁆𑀥𑀸; 𑀦 𑀔𑁄 𑀭𑀸𑀫𑀲𑁆𑀲𑁂𑀯 𑀅𑀳𑁄𑀲𑀺 𑀯𑀻𑀭𑀺𑀬𑀁, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀯𑀻𑀭𑀺𑀬𑀁; 𑀦 𑀔𑁄 𑀭𑀸𑀫𑀲𑁆𑀲𑁂𑀯 𑀅𑀳𑁄𑀲𑀺 𑀲𑀢𑀺, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀲𑀢𑀺; 𑀦 𑀔𑁄 𑀭𑀸𑀫𑀲𑁆𑀲𑁂𑀯 𑀅𑀳𑁄𑀲𑀺 𑀲𑀫𑀸𑀥𑀺, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀲𑀫𑀸𑀥𑀺; 𑀦 𑀔𑁄 𑀭𑀸𑀫𑀲𑁆𑀲𑁂𑀯 𑀅𑀳𑁄𑀲𑀺 𑀧𑀜𑁆𑀜𑀸, 𑀫𑀬𑁆𑀳𑀫𑁆𑀧𑀢𑁆𑀣𑀺 𑀧𑀜𑁆𑀜𑀸; 𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀬𑀁 𑀥𑀫𑁆𑀫𑀁 𑀭𑀸𑀫𑁄 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻𑀢𑀺 𑀧𑀯𑁂𑀤𑁂𑀲𑀺 𑀢𑀲𑁆𑀲 𑀥𑀫𑁆𑀫𑀲𑁆𑀲 𑀲𑀘𑁆𑀙𑀺𑀓𑀺𑀭𑀺𑀬𑀸𑀬 𑀧𑀤𑀳𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀦𑀘𑀺𑀭𑀲𑁆𑀲𑁂𑀯 𑀔𑀺𑀧𑁆𑀧𑀫𑁂𑀯 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀸𑀲𑀺𑀁.

1242. 𑀅𑀣 𑀔𑁆𑀯𑀸𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂𑀦 𑀉𑀤𑀓𑁄 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑁄 𑀢𑁂𑀦𑀼𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀁; 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀉𑀤𑀓𑀁 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘𑀁—  ‘𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀦𑁄 𑀆𑀯𑀼𑀲𑁄 𑀭𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀲𑀻’𑀢𑀺? ‘𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀔𑁄 𑀆𑀯𑀼𑀲𑁄 𑀭𑀸𑀫𑁄 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀲𑀻’𑀢𑀺. ‘𑀅𑀳𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀆𑀯𑀼𑀲𑁄, 𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀇𑀫𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀸𑀫𑀻’𑀢𑀺. ‘𑀮𑀸𑀪𑀸 𑀦𑁄, 𑀆𑀯𑀼𑀲𑁄, 𑀲𑀼𑀮𑀤𑁆𑀥𑀁 𑀦𑁄, 𑀆𑀯𑀼𑀲𑁄, 𑀬𑁂 𑀫𑀬𑀁 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀢𑀸𑀤𑀺𑀲𑀁 𑀲𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀸𑀭𑀺𑀁 𑀧𑀲𑁆𑀲𑀸𑀫. 𑀇𑀢𑀺 𑀬𑀁 𑀥𑀫𑁆𑀫𑀁 𑀭𑀸𑀫𑁄 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀲𑀺, 𑀢𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀲𑀺; 𑀬𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀲𑀺, 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀭𑀸𑀫𑁄 𑀲𑀬𑀁 𑀅𑀪𑀺𑀜𑁆𑀜𑀸 𑀲𑀘𑁆𑀙𑀺𑀓𑀢𑁆𑀯𑀸 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀧𑀯𑁂𑀤𑁂𑀲𑀺. 𑀇𑀢𑀺 𑀬𑀁 𑀥𑀫𑁆𑀫𑀁 𑀭𑀸𑀫𑁄 𑀅𑀪𑀺𑀜𑁆𑀜𑀸𑀲𑀺 𑀢𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀸𑀲𑀺; 𑀬𑀁 𑀢𑁆𑀯𑀁 𑀥𑀫𑁆𑀫𑀁 𑀚𑀸𑀦𑀸𑀲𑀺 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀭𑀸𑀫𑁄 𑀅𑀪𑀺𑀜𑁆𑀜𑀸𑀲𑀺. 𑀇𑀢𑀺 𑀬𑀸𑀤𑀺𑀲𑁄 𑀭𑀸𑀫𑁄 𑀅𑀳𑁄𑀲𑀺 𑀢𑀸𑀤𑀺𑀲𑁄 𑀢𑀼𑀯𑀁; 𑀬𑀸𑀤𑀺𑀲𑁄 𑀢𑀼𑀯𑀁 𑀢𑀸𑀤𑀺𑀲𑁄 𑀭𑀸𑀫𑁄 𑀅𑀳𑁄𑀲𑀺. 𑀏𑀳𑀺 𑀤𑀸𑀦𑀺, 𑀆𑀯𑀼𑀲𑁄, 𑀢𑀼𑀯𑀁 𑀇𑀫𑀁 𑀕𑀡𑀁 𑀧𑀭𑀺𑀳𑀭𑀸’𑀢𑀺. 𑀇𑀢𑀺 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀤𑀓𑁄 𑀭𑀸𑀫𑀧𑀼𑀢𑁆𑀢𑁄 𑀲𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀸𑀭𑀻 𑀫𑁂 𑀲𑀫𑀸𑀦𑁄 𑀆𑀘𑀭𑀺𑀬𑀝𑁆𑀞𑀸𑀦𑁂 𑀘 𑀫𑀁 𑀞𑀧𑁂𑀲𑀺, 𑀉𑀍𑀆𑀭𑀸𑀬 𑀘 𑀫𑀁 𑀧𑀽𑀚𑀸𑀬 𑀧𑀽𑀚𑁂𑀲𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦𑀸𑀬𑀁 𑀥𑀫𑁆𑀫𑁄 𑀦𑀺𑀩𑁆𑀩𑀺𑀤𑀸𑀬 𑀦 𑀯𑀺𑀭𑀸𑀕𑀸𑀬 𑀦 𑀦𑀺𑀭𑁄𑀥𑀸𑀬 𑀦 𑀉𑀧𑀲𑀫𑀸𑀬 𑀦 𑀅𑀪𑀺𑀜𑁆𑀜𑀸𑀬 𑀦 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬 𑀦 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀸𑀬 𑀲𑀁𑀯𑀢𑁆𑀢𑀢𑀺, 𑀬𑀸𑀯𑀤𑁂𑀯 𑀦𑁂𑀯𑀲𑀜𑁆𑀜𑀸𑀦𑀸𑀲𑀜𑁆𑀜𑀸𑀬𑀢𑀦𑀽𑀧𑀧𑀢𑁆𑀢𑀺𑀬𑀸’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀁 𑀥𑀫𑁆𑀫𑀁 𑀅𑀦𑀮𑀗𑁆𑀓𑀭𑀺𑀢𑁆𑀯𑀸 𑀢𑀲𑁆𑀫𑀸 𑀥𑀫𑁆𑀫𑀸 𑀦𑀺𑀩𑁆𑀩𑀺𑀚𑁆𑀚 𑀅𑀧𑀓𑁆𑀓𑀫𑀺𑀁.

The Three Similes

My Translation

1243. So, Aggivessana, I, seeking what is wholesome, seeking the unsurpassed state of supreme peace, wandering by stages through Magadha, arrived at Uruvelā, the army township. There I saw a delightful stretch of land, a beautiful grove, a clear-flowing river with pleasant banks, and a village for alms around it. Then, Aggivessana, this thought occurred to me:

‘Indeed, delightful is this stretch of land, beautiful is this grove, clear-flowing is this river with pleasant banks, and a village for alms is around it. This is indeed suitable for a clansman intent on striving.’

So, Aggivessana, I sat down right there, thinking,

‘This is enough for striving.’

1244. Then, Aggivessana, three similes occurred to me, unheard-before and wonderful.

First Simile

Just as, Aggivessana, if there were a wet sappy log placed in water, and a man came with an upper fire-stick, thinking:

‘I will light a fire, I will make heat appear.’ What do you think, Aggivessana? Could that man, by rubbing the wet sappy log placed in water with the upper fire-stick, light a fire and make heat appear?”

“No, bho Gotama.”

“For what reason?”

“Because, bho Gotama, that log is wet and sappy, and moreover it is placed in water. That man would only reap weariness and vexation.”

“Exactly in the same way, Aggivessana, whatever recluses or brahmins dwell not withdrawn from sensual pleasures in body and mind, and their internal desire for sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures is not fully abandoned and fully stilled — even if those worthy recluses and brahmins feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. And even if those worthy recluses and brahmins do not feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. This, Aggivessana, was the first simile that occurred to me, unheard-before and wonderful.

Second Simile

1245. Then, Aggivessana, a second simile occurred to me, unheard-before and wonderful. Just as, Aggivessana, if there were a wet sappy log placed on dry land far from water. And a man came with an upper fire-stick, thinking:

‘I will light a fire, I will make heat appear.’ What do you think, Aggivessana? Could that man, by rubbing the wet sappy log placed on dry land far from water with the upper fire-stick, light a fire and make heat appear?”

“No, bho Gotama.”

“For what reason?”

“Because, bho Gotama, that log is wet and sappy, even though it is placed on dry land far from water. That man would only reap weariness and vexation.”

“Exactly in the same way, Aggivessana, whatever recluses or brahmins dwell withdrawn from sensual pleasures in body and mind, but their internal desire for sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures is not fully abandoned and fully stilled — even if those worthy recluses and brahmins feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. And even if those worthy recluses and brahmins do not feel painful, sharp, harsh, bitter feelings due to exertion, they are incapable of knowledge and vision and unsurpassed full awakening. This, Aggivessana, was the second simile that occurred to me, unheard-before and wonderful.

Third Simile

1246. Then, Aggivessana, a third simile occurred to me, unheard-before and wonderful. Just as, Aggivessana, if there were a dry, sapless log placed on dry land far from water. And a man came with an upper fire-stick, thinking:

‘I will light a fire, I will make heat appear.’ What do you think, Aggivessana? Could that man, by rubbing the dry, sapless log placed on dry land far from water with the upper fire-stick, light a fire and make heat appear?”

“Yes, bho Gotama.”

“For what reason?”

“Because, bho Gotama, that log is dry and sapless, and moreover it is placed on dry land far from water.”

“Exactly in the same way, Aggivessana, whatever recluses or brahmins dwell withdrawn from sensual pleasures in body and mind, and their internal desire for sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures is fully abandoned and fully stilled — if those worthy recluses and brahmins feel painful, sharp, harsh, bitter feelings due to exertion, they are capable of knowledge and vision and unsurpassed full awakening. And if those worthy recluses and brahmins do not feel painful, sharp, harsh, bitter feelings due to exertion, they are capable of knowledge and vision and unsurpassed full awakening. This, Aggivessana, was the third simile that occurred to me, unheard-before and wonderful. These three similes, Aggivessana, occurred to me, unheard-before and wonderful.

Pāḷi (Roman IAST)

1243. So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi—  ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.

1244. Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya—  ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

1245. Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya—  ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā

1246. Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya—  ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

Pāḷi (Brahmi)

1243. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀓𑀺𑀁𑀓𑀼𑀲𑀮𑀕𑀯𑁂𑀲𑀻 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀁 𑀲𑀦𑁆𑀢𑀺𑀯𑀭𑀧𑀤𑀁 𑀧𑀭𑀺𑀬𑁂𑀲𑀫𑀸𑀦𑁄 𑀫𑀕𑀥𑁂𑀲𑀼 𑀅𑀦𑀼𑀧𑀼𑀩𑁆𑀩𑁂𑀦 𑀘𑀸𑀭𑀺𑀓𑀁 𑀘𑀭𑀫𑀸𑀦𑁄 𑀬𑁂𑀦 𑀉𑀭𑀼𑀯𑁂𑀮𑀸 𑀲𑁂𑀦𑀸𑀦𑀺𑀕𑀫𑁄 𑀢𑀤𑀯𑀲𑀭𑀺𑀁. 𑀢𑀢𑁆𑀣𑀤𑁆𑀤𑀲𑀁 𑀭𑀫𑀡𑀻𑀬𑀁 𑀪𑀽𑀫𑀺𑀪𑀸𑀕𑀁, 𑀧𑀸𑀲𑀸𑀤𑀺𑀓𑀜𑁆𑀘 𑀯𑀦𑀲𑀡𑁆𑀟𑀁, 𑀦𑀤𑀺𑀜𑁆𑀘 𑀲𑀦𑁆𑀤𑀦𑁆𑀢𑀺𑀁 𑀲𑁂𑀢𑀓𑀁 𑀲𑀼𑀧𑀢𑀺𑀢𑁆𑀣𑀁 𑀭𑀫𑀡𑀻𑀬𑀁, 𑀲𑀫𑀦𑁆𑀢𑀸 𑀘 𑀕𑁄𑀘𑀭𑀕𑀸𑀫𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀭𑀫𑀡𑀻𑀬𑁄 𑀯𑀢 𑀪𑁄 𑀪𑀽𑀫𑀺𑀪𑀸𑀕𑁄, 𑀧𑀸𑀲𑀸𑀤𑀺𑀓𑁄 𑀘 𑀯𑀦𑀲𑀡𑁆𑀟𑁄, 𑀦𑀤𑀻 𑀘 𑀲𑀦𑁆𑀤𑀢𑀺 𑀲𑁂𑀢𑀓𑀸 𑀲𑀼𑀧𑀢𑀺𑀢𑁆𑀣𑀸 𑀭𑀫𑀡𑀻𑀬𑀸, 𑀲𑀫𑀦𑁆𑀢𑀸 𑀘 𑀕𑁄𑀘𑀭𑀕𑀸𑀫𑁄. 𑀅𑀮𑀁 𑀯𑀢𑀺𑀤𑀁 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀢𑀲𑁆𑀲 𑀧𑀥𑀸𑀦𑀢𑁆𑀣𑀺𑀓𑀲𑁆𑀲 𑀧𑀥𑀸𑀦𑀸𑀬𑀸’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀢𑁆𑀣𑁂𑀯 𑀦𑀺𑀲𑀻𑀤𑀺𑀁 ‘𑀅𑀮𑀫𑀺𑀤𑀁 𑀧𑀥𑀸𑀦𑀸𑀬𑀸’𑀢𑀺.

1244. 𑀅𑀧𑀺𑀲𑁆𑀲𑀼𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀺𑀲𑁆𑀲𑁄 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀁𑀲𑀼 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀮𑁆𑀮𑀁 𑀓𑀝𑁆𑀞𑀁 𑀲𑀲𑁆𑀦𑁂𑀳𑀁 𑀉𑀤𑀓𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁. 𑀅𑀣 𑀧𑀼𑀭𑀺𑀲𑁄 𑀆𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬 𑀉𑀢𑁆𑀢𑀭𑀸𑀭𑀡𑀺𑀁 𑀆𑀤𑀸𑀬—  ‘𑀅𑀕𑁆𑀕𑀺𑀁 𑀅𑀪𑀺𑀦𑀺𑀩𑁆𑀩𑀢𑁆𑀢𑁂𑀲𑁆𑀲𑀸𑀫𑀺, 𑀢𑁂𑀚𑁄 𑀧𑀸𑀢𑀼𑀓𑀭𑀺𑀲𑁆𑀲𑀸𑀫𑀻’𑀢𑀺. 𑀢𑀁 𑀓𑀺𑀁 𑀫𑀜𑁆𑀜𑀲𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀧𑀺 𑀦𑀼 𑀲𑁄 𑀧𑀼𑀭𑀺𑀲𑁄 𑀅𑀫𑀼𑀁 𑀅𑀮𑁆𑀮𑀁 𑀓𑀝𑁆𑀞𑀁 𑀲𑀲𑁆𑀦𑁂𑀳𑀁, 𑀉𑀤𑀓𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁, 𑀉𑀢𑁆𑀢𑀭𑀸𑀭𑀡𑀺𑀁 𑀆𑀤𑀸𑀬 𑀅𑀪𑀺𑀫𑀦𑁆𑀣𑁂𑀦𑁆𑀢𑁄 𑀅𑀕𑁆𑀕𑀺𑀁 𑀅𑀪𑀺𑀦𑀺𑀩𑁆𑀩𑀢𑁆𑀢𑁂𑀬𑁆𑀬, 𑀢𑁂𑀚𑁄 𑀧𑀸𑀢𑀼𑀓𑀭𑁂𑀬𑁆𑀬𑀸”𑀢𑀺? “𑀦𑁄 𑀳𑀺𑀤𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫”. “𑀢𑀁 𑀓𑀺𑀲𑁆𑀲 𑀳𑁂𑀢𑀼”? “𑀅𑀤𑀼𑀜𑁆𑀳𑀺, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀅𑀮𑁆𑀮𑀁 𑀓𑀝𑁆𑀞𑀁 𑀲𑀲𑁆𑀦𑁂𑀳𑀁, 𑀢𑀜𑁆𑀘 𑀧𑀦 𑀉𑀤𑀓𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁. 𑀬𑀸𑀯𑀤𑁂𑀯 𑀘 𑀧𑀦 𑀲𑁄 𑀧𑀼𑀭𑀺𑀲𑁄 𑀓𑀺𑀮𑀫𑀣𑀲𑁆𑀲 𑀯𑀺𑀖𑀸𑀢𑀲𑁆𑀲 𑀪𑀸𑀕𑀻 𑀅𑀲𑁆𑀲𑀸”𑀢𑀺. “𑀏𑀯𑀫𑁂𑀯 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂 𑀳𑀺 𑀓𑁂𑀘𑀺 𑀲𑀫𑀡𑀸 𑀯𑀸 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀯𑀸 𑀓𑀸𑀬𑁂𑀦 𑀘𑁂𑀯 𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀘 𑀓𑀸𑀫𑁂𑀳𑀺 𑀅𑀯𑀽𑀧𑀓𑀝𑁆𑀞𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺, 𑀬𑁄 𑀘 𑀦𑁂𑀲𑀁 𑀓𑀸𑀫𑁂𑀲𑀼 𑀓𑀸𑀫𑀘𑁆𑀙𑀦𑁆𑀤𑁄 𑀓𑀸𑀫𑀲𑁆𑀦𑁂𑀳𑁄 𑀓𑀸𑀫𑀫𑀼𑀘𑁆𑀙𑀸 𑀓𑀸𑀫𑀧𑀺𑀧𑀸𑀲𑀸 𑀓𑀸𑀫𑀧𑀭𑀺𑀍𑀆𑀳𑁄, 𑀲𑁄 𑀘 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀦 𑀲𑀼𑀧𑁆𑀧𑀳𑀻𑀦𑁄 𑀳𑁄𑀢𑀺, 𑀦 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄, 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀘𑁂𑀧𑀺 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑁄 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀅𑀪𑀩𑁆𑀩𑀸𑀯 𑀢𑁂 𑀜𑀸𑀡𑀸𑀬 𑀤𑀲𑁆𑀲𑀦𑀸𑀬 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀬 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬. 𑀦𑁄 𑀘𑁂𑀧𑀺 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑁄 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀅𑀪𑀩𑁆𑀩𑀸𑀯 𑀢𑁂 𑀜𑀸𑀡𑀸𑀬 𑀤𑀲𑁆𑀲𑀦𑀸𑀬 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀬 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬. 𑀅𑀬𑀁 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀧𑀞𑀫𑀸 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀸𑀲𑀺 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸.

1245. 𑀅𑀧𑀭𑀸𑀧𑀺 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑀼𑀢𑀺𑀬𑀸 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀸𑀲𑀺 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀮𑁆𑀮𑀁 𑀓𑀝𑁆𑀞𑀁 𑀲𑀲𑁆𑀦𑁂𑀳𑀁, 𑀆𑀭𑀓𑀸 𑀉𑀤𑀓𑀸 𑀣𑀮𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁. 𑀅𑀣 𑀧𑀼𑀭𑀺𑀲𑁄 𑀆𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬 𑀉𑀢𑁆𑀢𑀭𑀸𑀭𑀡𑀺𑀁 𑀆𑀤𑀸𑀬—  ‘𑀅𑀕𑁆𑀕𑀺𑀁 𑀅𑀪𑀺𑀦𑀺𑀩𑁆𑀩𑀢𑁆𑀢𑁂𑀲𑁆𑀲𑀸𑀫𑀺, 𑀢𑁂𑀚𑁄 𑀧𑀸𑀢𑀼𑀓𑀭𑀺𑀲𑁆𑀲𑀸𑀫𑀻’𑀢𑀺. 𑀢𑀁 𑀓𑀺𑀁 𑀫𑀜𑁆𑀜𑀲𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀧𑀺 𑀦𑀼 𑀲𑁄 𑀧𑀼𑀭𑀺𑀲𑁄 𑀅𑀫𑀼𑀁 𑀅𑀮𑁆𑀮𑀁 𑀓𑀝𑁆𑀞𑀁 𑀲𑀲𑁆𑀦𑁂𑀳𑀁, 𑀆𑀭𑀓𑀸 𑀉𑀤𑀓𑀸 𑀣𑀮𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁, 𑀉𑀢𑁆𑀢𑀭𑀸𑀭𑀡𑀺𑀁 𑀆𑀤𑀸𑀬 𑀅𑀪𑀺𑀫𑀦𑁆𑀣𑁂𑀦𑁆𑀢𑁄 𑀅𑀕𑁆𑀕𑀺𑀁 𑀅𑀪𑀺𑀦𑀺𑀩𑁆𑀩𑀢𑁆𑀢𑁂𑀬𑁆𑀬 𑀢𑁂𑀚𑁄 𑀧𑀸𑀢𑀼𑀓𑀭𑁂𑀬𑁆𑀬𑀸”𑀢𑀺? “𑀦𑁄 𑀳𑀺𑀤𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫”. “𑀢𑀁 𑀓𑀺𑀲𑁆𑀲 𑀳𑁂𑀢𑀼”? “𑀅𑀤𑀼𑀜𑁆𑀳𑀺, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀅𑀮𑁆𑀮𑀁 𑀓𑀝𑁆𑀞𑀁 𑀲𑀲𑁆𑀦𑁂𑀳𑀁, 𑀓𑀺𑀜𑁆𑀘𑀸𑀧𑀺 𑀆𑀭𑀓𑀸 𑀉𑀤𑀓𑀸 𑀣𑀮𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁. 𑀬𑀸𑀯𑀤𑁂𑀯 𑀘 𑀧𑀦 𑀲𑁄 𑀧𑀼𑀭𑀺𑀲𑁄 𑀓𑀺𑀮𑀫𑀣𑀲𑁆𑀲 𑀯𑀺𑀖𑀸𑀢𑀲𑁆𑀲 𑀪𑀸𑀕𑀻 𑀅𑀲𑁆𑀲𑀸”𑀢𑀺. “𑀏𑀯𑀫𑁂𑀯 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂 𑀳𑀺 𑀓𑁂𑀘𑀺 𑀲𑀫𑀡𑀸 𑀯𑀸 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀯𑀸 𑀓𑀸𑀬𑁂𑀦 𑀘𑁂𑀯 𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀘 𑀓𑀸𑀫𑁂𑀳𑀺 𑀯𑀽𑀧𑀓𑀝𑁆𑀞𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺, 𑀬𑁄 𑀘 𑀦𑁂𑀲𑀁 𑀓𑀸𑀫𑁂𑀲𑀼 𑀓𑀸𑀫𑀘𑁆𑀙𑀦𑁆𑀤𑁄 𑀓𑀸𑀫𑀲𑁆𑀦𑁂𑀳𑁄 𑀓𑀸𑀫𑀫𑀼𑀘𑁆𑀙𑀸 𑀓𑀸𑀫𑀧𑀺𑀧𑀸𑀲𑀸 𑀓𑀸𑀫𑀧𑀭𑀺𑀍𑀆𑀳𑁄 𑀲𑁄 𑀘 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀦 𑀲𑀼𑀧𑁆𑀧𑀳𑀻𑀦𑁄 𑀳𑁄𑀢𑀺, 𑀦 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄, 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀘𑁂𑀧𑀺 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑁄 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀅𑀪𑀩𑁆𑀩𑀸𑀯 𑀢𑁂 𑀜𑀸𑀡𑀸𑀬 𑀤𑀲𑁆𑀲𑀦𑀸𑀬 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀬 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬. 𑀦𑁄 𑀘𑁂𑀧𑀺 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑁄 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀅𑀪𑀩𑁆𑀩𑀸𑀯 𑀢𑁂 𑀜𑀸𑀡𑀸𑀬 𑀤𑀲𑁆𑀲𑀦𑀸𑀬 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀬 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬. 𑀅𑀬𑀁 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑀼𑀢𑀺𑀬𑀸 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀸𑀲𑀺 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸

1246. 𑀅𑀧𑀭𑀸𑀧𑀺 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀢𑀺𑀬𑀸 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀸𑀲𑀺 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀲𑀼𑀓𑁆𑀔𑀁 𑀓𑀝𑁆𑀞𑀁 𑀓𑁄𑀍𑀆𑀧𑀁, 𑀆𑀭𑀓𑀸 𑀉𑀤𑀓𑀸 𑀣𑀮𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁. 𑀅𑀣 𑀧𑀼𑀭𑀺𑀲𑁄 𑀆𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬 𑀉𑀢𑁆𑀢𑀭𑀸𑀭𑀡𑀺𑀁 𑀆𑀤𑀸𑀬—  ‘𑀅𑀕𑁆𑀕𑀺𑀁 𑀅𑀪𑀺𑀦𑀺𑀩𑁆𑀩𑀢𑁆𑀢𑁂𑀲𑁆𑀲𑀸𑀫𑀺, 𑀢𑁂𑀚𑁄 𑀧𑀸𑀢𑀼𑀓𑀭𑀺𑀲𑁆𑀲𑀸𑀫𑀻’𑀢𑀺. 𑀢𑀁 𑀓𑀺𑀁 𑀫𑀜𑁆𑀜𑀲𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀧𑀺 𑀦𑀼 𑀲𑁄 𑀧𑀼𑀭𑀺𑀲𑁄 𑀅𑀫𑀼𑀁 𑀲𑀼𑀓𑁆𑀔𑀁 𑀓𑀝𑁆𑀞𑀁 𑀓𑁄𑀍𑀆𑀧𑀁, 𑀆𑀭𑀓𑀸 𑀉𑀤𑀓𑀸 𑀣𑀮𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀁, 𑀉𑀢𑁆𑀢𑀭𑀸𑀭𑀡𑀺𑀁 𑀆𑀤𑀸𑀬 𑀅𑀪𑀺𑀫𑀦𑁆𑀣𑁂𑀦𑁆𑀢𑁄 𑀅𑀕𑁆𑀕𑀺𑀁 𑀅𑀪𑀺𑀦𑀺𑀩𑁆𑀩𑀢𑁆𑀢𑁂𑀬𑁆𑀬, 𑀢𑁂𑀚𑁄 𑀧𑀸𑀢𑀼𑀓𑀭𑁂𑀬𑁆𑀬𑀸”𑀢𑀺? “𑀏𑀯𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫”. “𑀢𑀁 𑀓𑀺𑀲𑁆𑀲 𑀳𑁂𑀢𑀼”? “𑀅𑀤𑀼𑀜𑁆𑀳𑀺, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀲𑀼𑀓𑁆𑀔𑀁 𑀓𑀝𑁆𑀞𑀁 𑀓𑁄𑀍𑀆𑀧𑀁, 𑀢𑀜𑁆𑀘 𑀧𑀦 𑀆𑀭𑀓𑀸 𑀉𑀤𑀓𑀸 𑀣𑀮𑁂 𑀦𑀺𑀓𑁆𑀔𑀺𑀢𑁆𑀢𑀦𑁆”𑀢𑀺. “𑀏𑀯𑀫𑁂𑀯 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂 𑀳𑀺 𑀓𑁂𑀘𑀺 𑀲𑀫𑀡𑀸 𑀯𑀸 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀯𑀸 𑀓𑀸𑀬𑁂𑀦 𑀘𑁂𑀯 𑀘𑀺𑀢𑁆𑀢𑁂𑀦 𑀘 𑀓𑀸𑀫𑁂𑀳𑀺 𑀯𑀽𑀧𑀓𑀝𑁆𑀞𑀸 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺, 𑀬𑁄 𑀘 𑀦𑁂𑀲𑀁 𑀓𑀸𑀫𑁂𑀲𑀼 𑀓𑀸𑀫𑀘𑁆𑀙𑀦𑁆𑀤𑁄 𑀓𑀸𑀫𑀲𑁆𑀦𑁂𑀳𑁄 𑀓𑀸𑀫𑀫𑀼𑀘𑁆𑀙𑀸 𑀓𑀸𑀫𑀧𑀺𑀧𑀸𑀲𑀸 𑀓𑀸𑀫𑀧𑀭𑀺𑀍𑀆𑀳𑁄, 𑀲𑁄 𑀘 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀲𑀼𑀧𑁆𑀧𑀳𑀻𑀦𑁄 𑀳𑁄𑀢𑀺 𑀲𑀼𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄, 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀘𑁂𑀧𑀺 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑁄 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀪𑀩𑁆𑀩𑀸𑀯 𑀢𑁂 𑀜𑀸𑀡𑀸𑀬 𑀤𑀲𑁆𑀲𑀦𑀸𑀬 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀬 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬. 𑀦𑁄 𑀘𑁂𑀧𑀺 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑁄 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀪𑀩𑁆𑀩𑀸𑀯 𑀢𑁂 𑀜𑀸𑀡𑀸𑀬 𑀤𑀲𑁆𑀲𑀦𑀸𑀬 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀬 𑀲𑀫𑁆𑀩𑁄𑀥𑀸𑀬. 𑀅𑀬𑀁 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀢𑀺𑀬𑀸 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀸𑀲𑀺 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸. 𑀇𑀫𑀸 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀺𑀲𑁆𑀲𑁄 𑀉𑀧𑀫𑀸 𑀧𑀝𑀺𑀪𑀁𑀲𑀼 𑀅𑀦𑀘𑁆𑀙𑀭𑀺𑀬𑀸 𑀧𑀼𑀩𑁆𑀩𑁂 𑀅𑀲𑁆𑀲𑀼𑀢𑀧𑀼𑀩𑁆𑀩𑀸.

Breath control

My Translation

1247. Then, Aggivessana, this thought occurred to me:

‘What if I, clenching my teeth, pressing my tongue against the roof of my mouth, were to beat down, constrain, and crush mind with mind?’

So, Aggivessana, clenching my teeth, pressing my tongue against the roof of my mouth, I beat down, constrained, and crushed mind with mind. While I was clenching my teeth, pressing my tongue against the roof of my mouth, and beating down, constraining, and crushing mind with mind, sweat ran from my armpits. Just as, Aggivessana, a strong man, seizing a weaker man by the head or shoulders, might beat him down, constrain him, and crush him; exactly so, Aggivessana, while I was clenching my teeth, pressing my tongue against the roof of my mouth, and beating down, constraining, and crushing mind with mind, sweat ran from my armpits. My energy was aroused and unsluggish, my mindfulness was established and unconfused, but my body was overwrought and uncalmed because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1248. Then, Aggivessana, this thought occurred to me:

‘What if I kept practicing the breathless jhāna?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth and nose. When the in-breaths and out-breaths through my mouth and nose were stopped, there was a loud sound of winds coming out of my ear-holes. Just as there is a loud sound when a smith’s bellows are blown; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth and nose were stopped, there was a loud sound of winds coming out of my ear-holes. My energy was aroused and unsluggish, my mindfulness was established and unconfused, but my body was overwrought and uncalmed because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1249. Then, Aggivessana, this thought occurred to me:

‘What if I kept practicing the breathless jhāna?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my head. Just as, Aggivessana, if a strong man were to split one’s head with a sharp sword point; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my head. My energy was aroused and unsluggish, my mindfulness was established and unconfused, but my body was overwrought and uncalmed because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1250. Then, Aggivessana, this thought occurred to me:

‘What if I kept practicing the breathless jhāna?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there were violent pains in my head. Just as, Aggivessana, if a strong man were to tighten a tough leather strap around one’s head; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there were violent pains in my head. My energy was aroused and unsluggish, my mindfulness was established and unconfused, but my body was overwrought and uncalmed because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1251. Then, Aggivessana, this thought occurred to me:

‘What if I kept practicing the breathless jhāna?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my belly. Just as, Aggivessana, if a skilled butcher or his apprentice were to cut through a belly with a sharp butcher’s knife; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, violent winds cut through my belly. My energy was aroused and unsluggish, my mindfulness was established and unconfused, but my body was overwrought and uncalmed because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain.

1252. Then, Aggivessana, this thought occurred to me:

‘What if I kept practicing the breathless jhāna?’

So, Aggivessana, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there was a violent burning in my body. Just as, Aggivessana, if two strong men were to seize a weaker man by both arms and roast him over a pit of glowing coals; exactly so, Aggivessana, when the in-breaths and out-breaths through my mouth, nose, and ears were stopped, there was a violent burning in my body. My energy was aroused and unsluggish, my mindfulness was established and unconfused, but my body was overwrought and uncalmed because I was overpowered by the pain of striving. Even such painful feeling that arose in me, Aggivessana, did not invade my mind and remain. Then devas saw me and said:

‘The recluse Gotama is dead.’

Some devas said:

‘The recluse Gotama is not dead, but he is dying.’

Some devas said:

‘The recluse Gotama is not dead, nor is he dying; the recluse Gotama is an Arahant, such is the abiding of an Arahant.’

Pāḷi (Roman IAST)

1247. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1248. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1249. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1250. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1251. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1252. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu—  ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu—  ‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti. Ekaccā devatā evamāhaṃsu—  ‘na kālaṅkato samaṇo gotamo, napi kālaṃ karoti, arahaṃ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.

Pāḷi (Brahmi)

1247. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀤𑀦𑁆𑀢𑁂𑀪𑀺 𑀤𑀦𑁆𑀢𑀫𑀸𑀥𑀸𑀬, 𑀚𑀺𑀯𑁆𑀳𑀸𑀬 𑀢𑀸𑀮𑀼𑀁 𑀆𑀳𑀘𑁆𑀘, 𑀘𑁂𑀢𑀲𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑁂𑀬𑁆𑀬𑀁 𑀅𑀪𑀺𑀦𑀺𑀧𑁆𑀧𑀻𑀍𑀏𑀬𑁆𑀬𑀁 𑀅𑀪𑀺𑀲𑀦𑁆𑀢𑀸𑀧𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑀦𑁆𑀢𑁂𑀪𑀺 𑀤𑀦𑁆𑀢𑀫𑀸𑀥𑀸𑀬, 𑀚𑀺𑀯𑁆𑀳𑀸𑀬 𑀢𑀸𑀮𑀼𑀁 𑀆𑀳𑀘𑁆𑀘, 𑀘𑁂𑀢𑀲𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀸𑀫𑀺 𑀅𑀪𑀺𑀦𑀺𑀧𑁆𑀧𑀻𑀍𑀏𑀫𑀺 𑀅𑀪𑀺𑀲𑀦𑁆𑀢𑀸𑀧𑁂𑀫𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑀦𑁆𑀢𑁂𑀪𑀺 𑀤𑀦𑁆𑀢𑀫𑀸𑀥𑀸𑀬 𑀚𑀺𑀯𑁆𑀳𑀸𑀬 𑀢𑀸𑀮𑀼𑀁 𑀆𑀳𑀘𑁆𑀘 𑀘𑁂𑀢𑀲𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀢𑁄 𑀅𑀪𑀺𑀦𑀺𑀧𑁆𑀧𑀻𑀍𑀅𑀬𑀢𑁄 𑀅𑀪𑀺𑀲𑀦𑁆𑀢𑀸𑀧𑀬𑀢𑁄 𑀓𑀘𑁆𑀙𑁂𑀳𑀺 𑀲𑁂𑀤𑀸 𑀫𑀼𑀘𑁆𑀘𑀦𑁆𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀩𑀮𑀯𑀸 𑀧𑀼𑀭𑀺𑀲𑁄 𑀤𑀼𑀩𑁆𑀩𑀮𑀢𑀭𑀁 𑀧𑀼𑀭𑀺𑀲𑀁 𑀲𑀻𑀲𑁂 𑀯𑀸 𑀕𑀳𑁂𑀢𑁆𑀯𑀸 𑀔𑀦𑁆𑀥𑁂 𑀯𑀸 𑀕𑀳𑁂𑀢𑁆𑀯𑀸 𑀅𑀪𑀺𑀦𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑁂𑀬𑁆𑀬 𑀅𑀪𑀺𑀦𑀺𑀧𑁆𑀧𑀻𑀍𑀏𑀬𑁆𑀬 𑀅𑀪𑀺𑀲𑀦𑁆𑀢𑀸𑀧𑁂𑀬𑁆𑀬; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑀦𑁆𑀢𑁂𑀪𑀺 𑀤𑀦𑁆𑀢𑀫𑀸𑀥𑀸𑀬, 𑀚𑀺𑀯𑁆𑀳𑀸𑀬 𑀢𑀸𑀮𑀼𑀁 𑀆𑀳𑀘𑁆𑀘, 𑀘𑁂𑀢𑀲𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀢𑁄 𑀅𑀪𑀺𑀦𑀺𑀧𑁆𑀧𑀻𑀍𑀅𑀬𑀢𑁄 𑀅𑀪𑀺𑀲𑀦𑁆𑀢𑀸𑀧𑀬𑀢𑁄 𑀓𑀘𑁆𑀙𑁂𑀳𑀺 𑀲𑁂𑀤𑀸 𑀫𑀼𑀘𑁆𑀘𑀦𑁆𑀢𑀺. 𑀆𑀭𑀤𑁆𑀥𑀁 𑀔𑁄 𑀧𑀦 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀻𑀭𑀺𑀬𑀁 𑀳𑁄𑀢𑀺 𑀅𑀲𑀮𑁆𑀮𑀻𑀦𑀁, 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀲𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀼𑀝𑁆𑀞𑀸, 𑀲𑀸𑀭𑀤𑁆𑀥𑁄 𑀘 𑀧𑀦 𑀫𑁂 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺 𑀅𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄 𑀢𑁂𑀦𑁂𑀯 𑀤𑀼𑀓𑁆𑀔𑀧𑁆𑀧𑀥𑀸𑀦𑁂𑀦 𑀧𑀥𑀸𑀦𑀸𑀪𑀺𑀢𑀼𑀦𑁆𑀦𑀲𑁆𑀲 𑀲𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1248. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀅𑀧𑁆𑀧𑀸𑀡𑀓𑀁𑀬𑁂𑀯 𑀛𑀸𑀦𑀁 𑀛𑀸𑀬𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂 𑀉𑀧𑀭𑀼𑀦𑁆𑀥𑀺𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀓𑀡𑁆𑀡𑀲𑁄𑀢𑁂𑀳𑀺 𑀯𑀸𑀢𑀸𑀦𑀁 𑀦𑀺𑀓𑁆𑀔𑀫𑀦𑁆𑀢𑀸𑀦𑀁 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑁄 𑀲𑀤𑁆𑀤𑁄 𑀳𑁄𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀓𑀫𑁆𑀫𑀸𑀭𑀕𑀕𑁆𑀕𑀭𑀺𑀬𑀸 𑀥𑀫𑀫𑀸𑀦𑀸𑀬 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑁄 𑀲𑀤𑁆𑀤𑁄 𑀳𑁄𑀢𑀺; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀓𑀡𑁆𑀡𑀲𑁄𑀢𑁂𑀳𑀺 𑀯𑀸𑀢𑀸𑀦𑀁 𑀦𑀺𑀓𑁆𑀔𑀫𑀦𑁆𑀢𑀸𑀦𑀁 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑁄 𑀲𑀤𑁆𑀤𑁄 𑀳𑁄𑀢𑀺. 𑀆𑀭𑀤𑁆𑀥𑀁 𑀔𑁄 𑀧𑀦 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀻𑀭𑀺𑀬𑀁 𑀳𑁄𑀢𑀺 𑀅𑀲𑀮𑁆𑀮𑀻𑀦𑀁 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀲𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀼𑀝𑁆𑀞𑀸. 𑀲𑀸𑀭𑀤𑁆𑀥𑁄 𑀘 𑀧𑀦 𑀫𑁂 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺 𑀅𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄 𑀢𑁂𑀦𑁂𑀯 𑀤𑀼𑀓𑁆𑀔𑀧𑁆𑀧𑀥𑀸𑀦𑁂𑀦 𑀧𑀥𑀸𑀦𑀸𑀪𑀺𑀢𑀼𑀦𑁆𑀦𑀲𑁆𑀲 𑀲𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1249. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀅𑀧𑁆𑀧𑀸𑀡𑀓𑀁𑀬𑁂𑀯 𑀛𑀸𑀦𑀁 𑀛𑀸𑀬𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂 𑀉𑀧𑀭𑀼𑀦𑁆𑀥𑀺𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀸 𑀯𑀸𑀢𑀸 𑀫𑀼𑀤𑁆𑀥𑀦𑀺 𑀊𑀳𑀦𑀦𑁆𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀩𑀮𑀯𑀸 𑀧𑀼𑀭𑀺𑀲𑁄 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀲𑀺𑀔𑀭𑁂𑀦 𑀫𑀼𑀤𑁆𑀥𑀦𑀺 𑀅𑀪𑀺𑀫𑀢𑁆𑀣𑁂𑀬𑁆𑀬; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀸 𑀯𑀸𑀢𑀸 𑀫𑀼𑀤𑁆𑀥𑀦𑀺 𑀊𑀳𑀦𑀦𑁆𑀢𑀺. 𑀆𑀭𑀤𑁆𑀥𑀁 𑀔𑁄 𑀧𑀦 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀻𑀭𑀺𑀬𑀁 𑀳𑁄𑀢𑀺 𑀅𑀲𑀮𑁆𑀮𑀻𑀦𑀁 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀲𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀼𑀝𑁆𑀞𑀸. 𑀲𑀸𑀭𑀤𑁆𑀥𑁄 𑀘 𑀧𑀦 𑀫𑁂 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺 𑀅𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄 𑀢𑁂𑀦𑁂𑀯 𑀤𑀼𑀓𑁆𑀔𑀧𑁆𑀧𑀥𑀸𑀦𑁂𑀦 𑀧𑀥𑀸𑀦𑀸𑀪𑀺𑀢𑀼𑀦𑁆𑀦𑀲𑁆𑀲 𑀲𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1250. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀅𑀧𑁆𑀧𑀸𑀡𑀓𑀁𑀬𑁂𑀯 𑀛𑀸𑀦𑀁 𑀛𑀸𑀬𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂 𑀉𑀧𑀭𑀼𑀦𑁆𑀥𑀺𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀸 𑀲𑀻𑀲𑁂 𑀲𑀻𑀲𑀯𑁂𑀤𑀦𑀸 𑀳𑁄𑀦𑁆𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀩𑀮𑀯𑀸 𑀧𑀼𑀭𑀺𑀲𑁄 𑀤𑀍𑀳𑁂𑀦 𑀯𑀭𑀢𑁆𑀢𑀓𑁆𑀔𑀡𑁆𑀟𑁂𑀦 𑀲𑀻𑀲𑁂 𑀲𑀻𑀲𑀯𑁂𑀞𑀁 𑀤𑀤𑁂𑀬𑁆𑀬; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀸 𑀲𑀻𑀲𑁂 𑀲𑀻𑀲𑀯𑁂𑀤𑀦𑀸 𑀳𑁄𑀦𑁆𑀢𑀺. 𑀆𑀭𑀤𑁆𑀥𑀁 𑀔𑁄 𑀧𑀦 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀻𑀭𑀺𑀬𑀁 𑀳𑁄𑀢𑀺 𑀅𑀲𑀮𑁆𑀮𑀻𑀦𑀁 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀲𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀼𑀝𑁆𑀞𑀸. 𑀲𑀸𑀭𑀤𑁆𑀥𑁄 𑀘 𑀧𑀦 𑀫𑁂 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺 𑀅𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄 𑀢𑁂𑀦𑁂𑀯 𑀤𑀼𑀓𑁆𑀔𑀧𑁆𑀧𑀥𑀸𑀦𑁂𑀦 𑀧𑀥𑀸𑀦𑀸𑀪𑀺𑀢𑀼𑀦𑁆𑀦𑀲𑁆𑀲 𑀲𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1251. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀅𑀧𑁆𑀧𑀸𑀡𑀓𑀁𑀬𑁂𑀯 𑀛𑀸𑀦𑀁 𑀛𑀸𑀬𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂 𑀉𑀧𑀭𑀼𑀦𑁆𑀥𑀺𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀸 𑀯𑀸𑀢𑀸 𑀓𑀼𑀘𑁆𑀙𑀺𑀁 𑀧𑀭𑀺𑀓𑀦𑁆𑀢𑀦𑁆𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑀓𑁆𑀔𑁄 𑀕𑁄𑀖𑀸𑀢𑀓𑁄 𑀯𑀸 𑀕𑁄𑀖𑀸𑀢𑀓𑀦𑁆𑀢𑁂𑀯𑀸𑀲𑀻 𑀯𑀸 𑀢𑀺𑀡𑁆𑀳𑁂𑀦 𑀕𑁄𑀯𑀺𑀓𑀦𑁆𑀢𑀦𑁂𑀦 𑀓𑀼𑀘𑁆𑀙𑀺𑀁 𑀧𑀭𑀺𑀓𑀦𑁆𑀢𑁂𑀬𑁆𑀬; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀸 𑀯𑀸𑀢𑀸 𑀓𑀼𑀘𑁆𑀙𑀺𑀁 𑀧𑀭𑀺𑀓𑀦𑁆𑀢𑀦𑁆𑀢𑀺. 𑀆𑀭𑀤𑁆𑀥𑀁 𑀔𑁄 𑀧𑀦 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀻𑀭𑀺𑀬𑀁 𑀳𑁄𑀢𑀺 𑀅𑀲𑀮𑁆𑀮𑀻𑀦𑀁 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀲𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀼𑀝𑁆𑀞𑀸. 𑀲𑀸𑀭𑀤𑁆𑀥𑁄 𑀘 𑀧𑀦 𑀫𑁂 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺 𑀅𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄 𑀢𑁂𑀦𑁂𑀯 𑀤𑀼𑀓𑁆𑀔𑀧𑁆𑀧𑀥𑀸𑀦𑁂𑀦 𑀧𑀥𑀸𑀦𑀸𑀪𑀺𑀢𑀼𑀦𑁆𑀦𑀲𑁆𑀲 𑀲𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1252. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀅𑀧𑁆𑀧𑀸𑀡𑀓𑀁𑀬𑁂𑀯 𑀛𑀸𑀦𑀁 𑀛𑀸𑀬𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂 𑀉𑀧𑀭𑀼𑀦𑁆𑀥𑀺𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑁄 𑀓𑀸𑀬𑀲𑁆𑀫𑀺𑀁 𑀟𑀸𑀳𑁄 𑀳𑁄𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑁆𑀯𑁂 𑀩𑀮𑀯𑀦𑁆𑀢𑁄 𑀧𑀼𑀭𑀺𑀲𑀸 𑀤𑀼𑀩𑁆𑀩𑀮𑀢𑀭𑀁 𑀧𑀼𑀭𑀺𑀲𑀁 𑀦𑀸𑀦𑀸𑀩𑀸𑀳𑀸𑀲𑀼 𑀕𑀳𑁂𑀢𑁆𑀯𑀸 𑀅𑀗𑁆𑀕𑀸𑀭𑀓𑀸𑀲𑀼𑀬𑀸 𑀲𑀦𑁆𑀢𑀸𑀧𑁂𑀬𑁆𑀬𑀼𑀁 𑀲𑀫𑁆𑀧𑀭𑀺𑀢𑀸𑀧𑁂𑀬𑁆𑀬𑀼𑀁; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀼𑀔𑀢𑁄 𑀘 𑀦𑀸𑀲𑀢𑁄 𑀘 𑀓𑀡𑁆𑀡𑀢𑁄 𑀘 𑀅𑀲𑁆𑀲𑀸𑀲𑀧𑀲𑁆𑀲𑀸𑀲𑁂𑀲𑀼 𑀉𑀧𑀭𑀼𑀤𑁆𑀥𑁂𑀲𑀼 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑁄 𑀓𑀸𑀬𑀲𑁆𑀫𑀺𑀁 𑀟𑀸𑀳𑁄 𑀳𑁄𑀢𑀺. 𑀆𑀭𑀤𑁆𑀥𑀁 𑀔𑁄 𑀧𑀦 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀻𑀭𑀺𑀬𑀁 𑀳𑁄𑀢𑀺 𑀅𑀲𑀮𑁆𑀮𑀻𑀦𑀁 𑀉𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀲𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀼𑀝𑁆𑀞𑀸. 𑀲𑀸𑀭𑀤𑁆𑀥𑁄 𑀘 𑀧𑀦 𑀫𑁂 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺 𑀅𑀧𑁆𑀧𑀝𑀺𑀧𑁆𑀧𑀲𑁆𑀲𑀤𑁆𑀥𑁄 𑀢𑁂𑀦𑁂𑀯 𑀤𑀼𑀓𑁆𑀔𑀧𑁆𑀧𑀥𑀸𑀦𑁂𑀦 𑀧𑀥𑀸𑀦𑀸𑀪𑀺𑀢𑀼𑀦𑁆𑀦𑀲𑁆𑀲 𑀲𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺. 𑀅𑀧𑀺𑀲𑁆𑀲𑀼 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑁂𑀯𑀢𑀸 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀫𑀸𑀳𑀁𑀲𑀼—  ‘𑀓𑀸𑀮𑀗𑁆𑀓𑀢𑁄 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄’𑀢𑀺. 𑀏𑀓𑀘𑁆𑀘𑀸 𑀤𑁂𑀯𑀢𑀸 𑀏𑀯𑀫𑀸𑀳𑀁𑀲𑀼—  ‘𑀦 𑀓𑀸𑀮𑀗𑁆𑀓𑀢𑁄 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄, 𑀅𑀧𑀺 𑀘 𑀓𑀸𑀮𑀁 𑀓𑀭𑁄𑀢𑀻’𑀢𑀺. 𑀏𑀓𑀘𑁆𑀘𑀸 𑀤𑁂𑀯𑀢𑀸 𑀏𑀯𑀫𑀸𑀳𑀁𑀲𑀼—  ‘𑀦 𑀓𑀸𑀮𑀗𑁆𑀓𑀢𑁄 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄, 𑀦𑀧𑀺 𑀓𑀸𑀮𑀁 𑀓𑀭𑁄𑀢𑀺, 𑀅𑀭𑀳𑀁 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄, 𑀯𑀺𑀳𑀸𑀭𑁄 𑀢𑁆𑀯𑁂𑀯 𑀲𑁄 𑀅𑀭𑀳𑀢𑁄 𑀏𑀯𑀭𑀽𑀧𑁄 𑀳𑁄𑀢𑀻’𑀢𑀺.

Fasting

My Translation

1253. Then, Aggivessana, this thought occurred to me:

‘What if I were to practice the complete cutting off of food?’

Then, Aggivessana, devas approached me and said:

‘Do not, mārisa, practice the complete cutting off of food. If you, mārisa, practice the complete cutting off of food, we will infuse divine nectar into your pores, and you will subsist on that.’

Then, Aggivessana, this thought occurred to me:

‘If I claim to be completely fasting while these devas infuse divine nectar into my pores and I subsist on that, that would be a falsehood on my part.’

So, Aggivessana, I dismissed those devas, saying

‘Enough.’

1254. Then, Aggivessana, this thought occurred to me:

‘What if I were to take very little food, a mouthful at a time, whether of mung bean soup, or horse gram soup, or chickpea soup, or pea soup?’

So, Aggivessana, I took very little food, a mouthful at a time, whether of mung bean soup, or horse gram soup, or chickpea soup, or pea soup. While I was taking very little food, a mouthful at a time, whether of mung bean soup, or horse gram soup, or chickpea soup, or pea soup, my body reached a state of extreme emaciation. Because of eating so little, my limbs became like the joints of withered creepers or bamboo stems. Because of eating so little, my backside became like a camel’s hoof. Because of eating so little, the projections of my spine were like a string of beads. Because of eating so little, my ribs jutted out like the rafters of a collapsed shed. Because of eating so little, the pupils of my eyes appeared deep sunk in their sockets, like the water stars seen deep in a deep well. Because of eating so little, my scalp became shriveled and withered like a bitter gourd cut while raw and withered by the wind and sun.

1255. If I thought ‘I will touch the skin of my belly,’ Aggivessana, I grabbed my spine. If I thought ‘I will touch my spine,’ I grabbed the skin of my belly. Because of eating so little, the skin of my belly adhered to my spine. If I thought ‘I will defecate or urinate,’ Aggivessana, I fell over on my face right there, because of eating so little. If I tried to ease this body by rubbing my limbs with my hand, Aggivessana, the hairs, rotted at their roots, fell from my body as I rubbed my limbs with my hand, because of eating so little. Then, Aggivessana, people saw me and said: ‘The recluse Gotama is black.’ Some people said: ‘The recluse Gotama is not black, the recluse Gotama is brown.’ Some people said: ‘The recluse Gotama is not black, nor brown, the recluse Gotama has a mottled skin.’ To such an extent, Aggivessana, was my pure and bright complexion ruined because of eating so little.

Pāḷi (Roman IAST)

1253. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ—  ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi—  ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.

1254. Tassa mayhaṃ, aggivessana, etadahosi—  ‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

1255. So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu—  ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu—  ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu—  ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

Pāḷi (Brahmi)

1253. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀲𑀩𑁆𑀩𑀲𑁄 𑀆𑀳𑀸𑀭𑀼𑀧𑀘𑁆𑀙𑁂𑀤𑀸𑀬 𑀧𑀝𑀺𑀧𑀚𑁆𑀚𑁂𑀬𑁆𑀬𑀦𑁆’𑀢𑀺. 𑀅𑀣 𑀔𑁄 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀤𑁂𑀯𑀢𑀸 𑀉𑀧𑀲𑀗𑁆𑀓𑀫𑀺𑀢𑁆𑀯𑀸 𑀏𑀢𑀤𑀯𑁄𑀘𑀼𑀁—  ‘𑀫𑀸 𑀔𑁄 𑀢𑁆𑀯𑀁, 𑀫𑀸𑀭𑀺𑀲, 𑀲𑀩𑁆𑀩𑀲𑁄 𑀆𑀳𑀸𑀭𑀼𑀧𑀘𑁆𑀙𑁂𑀤𑀸𑀬 𑀧𑀝𑀺𑀧𑀚𑁆𑀚𑀺. 𑀲𑀘𑁂 𑀔𑁄 𑀢𑁆𑀯𑀁, 𑀫𑀸𑀭𑀺𑀲, 𑀲𑀩𑁆𑀩𑀲𑁄 𑀆𑀳𑀸𑀭𑀼𑀧𑀘𑁆𑀙𑁂𑀤𑀸𑀬 𑀧𑀝𑀺𑀧𑀚𑁆𑀚𑀺𑀲𑁆𑀲𑀲𑀺, 𑀢𑀲𑁆𑀲 𑀢𑁂 𑀫𑀬𑀁 𑀤𑀺𑀩𑁆𑀩𑀁 𑀑𑀚𑀁 𑀮𑁄𑀫𑀓𑀽𑀧𑁂𑀳𑀺 𑀅𑀚𑁆𑀛𑁄𑀳𑀸𑀭𑁂𑀲𑁆𑀲𑀸𑀫, 𑀢𑀸𑀬 𑀢𑁆𑀯𑀁 𑀬𑀸𑀧𑁂𑀲𑁆𑀲𑀲𑀻’𑀢𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀅𑀳𑀜𑁆𑀘𑁂𑀯 𑀔𑁄 𑀧𑀦 𑀲𑀩𑁆𑀩𑀲𑁄 𑀅𑀚𑀚𑁆𑀚𑀺𑀢𑀁 𑀧𑀝𑀺𑀚𑀸𑀦𑁂𑀬𑁆𑀬𑀁, 𑀇𑀫𑀸 𑀘 𑀫𑁂 𑀤𑁂𑀯𑀢𑀸 𑀤𑀺𑀩𑁆𑀩𑀁 𑀑𑀚𑀁 𑀮𑁄𑀫𑀓𑀽𑀧𑁂𑀳𑀺 𑀅𑀚𑁆𑀛𑁄𑀳𑀸𑀭𑁂𑀬𑁆𑀬𑀼𑀁, 𑀢𑀸𑀬 𑀘𑀸𑀳𑀁 𑀬𑀸𑀧𑁂𑀬𑁆𑀬𑀁, 𑀢𑀁 𑀫𑀫𑀲𑁆𑀲 𑀫𑀼𑀲𑀸’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀸 𑀤𑁂𑀯𑀢𑀸 𑀧𑀘𑁆𑀘𑀸𑀘𑀺𑀓𑁆𑀔𑀸𑀫𑀺, ‘𑀳𑀮𑀦𑁆’𑀢𑀺 𑀯𑀤𑀸𑀫𑀺.

1254. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀣𑁄𑀓𑀁 𑀣𑁄𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀬𑁆𑀬𑀁, 𑀧𑀲𑀢𑀁 𑀧𑀲𑀢𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀫𑀼𑀕𑁆𑀕𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀓𑀼𑀮𑀢𑁆𑀣𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀓𑀍𑀆𑀬𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀳𑀭𑁂𑀡𑀼𑀓𑀬𑀽𑀲𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀣𑁄𑀓𑀁 𑀣𑁄𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀲𑀺𑀁, 𑀧𑀲𑀢𑀁 𑀧𑀲𑀢𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀫𑀼𑀕𑁆𑀕𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀓𑀼𑀮𑀢𑁆𑀣𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀓𑀍𑀆𑀬𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀳𑀭𑁂𑀡𑀼𑀓𑀬𑀽𑀲𑀁. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀣𑁄𑀓𑀁 𑀣𑁄𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑀬𑀢𑁄, 𑀧𑀲𑀢𑀁 𑀧𑀲𑀢𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀫𑀼𑀕𑁆𑀕𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀓𑀼𑀮𑀢𑁆𑀣𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀓𑀍𑀆𑀬𑀬𑀽𑀲𑀁, 𑀬𑀤𑀺 𑀯𑀸 𑀳𑀭𑁂𑀡𑀼𑀓𑀬𑀽𑀲𑀁, 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀓𑀲𑀺𑀫𑀸𑀦𑀁 𑀧𑀢𑁆𑀢𑁄 𑀓𑀸𑀬𑁄 𑀳𑁄𑀢𑀺. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀆𑀲𑀻𑀢𑀺𑀓𑀧𑀩𑁆𑀩𑀸𑀦𑀺 𑀯𑀸 𑀓𑀸𑀍𑀅𑀧𑀩𑁆𑀩𑀸𑀦𑀺 𑀯𑀸; 𑀏𑀯𑀫𑁂𑀯𑀲𑁆𑀲𑀼 𑀫𑁂 𑀅𑀗𑁆𑀕𑀧𑀘𑁆𑀘𑀗𑁆𑀕𑀸𑀦𑀺 𑀪𑀯𑀦𑁆𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀑𑀝𑁆𑀞𑀧𑀤𑀁; 𑀏𑀯𑀫𑁂𑀯𑀲𑁆𑀲𑀼 𑀫𑁂 𑀆𑀦𑀺𑀲𑀤𑀁 𑀳𑁄𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀯𑀝𑁆𑀝𑀦𑀸𑀯𑀍𑀈; 𑀏𑀯𑀫𑁂𑀯𑀲𑁆𑀲𑀼 𑀫𑁂 𑀧𑀺𑀝𑁆𑀞𑀺𑀓𑀡𑁆𑀝𑀓𑁄 𑀉𑀡𑁆𑀡𑀢𑀸𑀯𑀦𑀢𑁄 𑀳𑁄𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀚𑀭𑀲𑀸𑀮𑀸𑀬 𑀕𑁄𑀧𑀸𑀦𑀲𑀺𑀬𑁄 𑀑𑀮𑀼𑀕𑁆𑀕𑀯𑀺𑀮𑀼𑀕𑁆𑀕𑀸 𑀪𑀯𑀦𑁆𑀢𑀺; 𑀏𑀯𑀫𑁂𑀯𑀲𑁆𑀲𑀼 𑀫𑁂 𑀨𑀸𑀲𑀼𑀍𑀇𑀬𑁄 𑀑𑀮𑀼𑀕𑁆𑀕𑀯𑀺𑀮𑀼𑀕𑁆𑀕𑀸 𑀪𑀯𑀦𑁆𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀕𑀫𑁆𑀪𑀻𑀭𑁂 𑀉𑀤𑀧𑀸𑀦𑁂 𑀉𑀤𑀓𑀢𑀸𑀭𑀓𑀸 𑀕𑀫𑁆𑀪𑀻𑀭𑀕𑀢𑀸 𑀑𑀓𑁆𑀔𑀸𑀬𑀺𑀓𑀸 𑀤𑀺𑀲𑁆𑀲𑀦𑁆𑀢𑀺; 𑀏𑀯𑀫𑁂𑀯𑀲𑁆𑀲𑀼 𑀫𑁂 𑀅𑀓𑁆𑀔𑀺𑀓𑀽𑀧𑁂𑀲𑀼 𑀅𑀓𑁆𑀔𑀺𑀢𑀸𑀭𑀓𑀸 𑀕𑀫𑁆𑀪𑀻𑀭𑀕𑀢𑀸 𑀑𑀓𑁆𑀔𑀸𑀬𑀺𑀓𑀸 𑀤𑀺𑀲𑁆𑀲𑀦𑁆𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺 𑀦𑀸𑀫 𑀢𑀺𑀢𑁆𑀢𑀓𑀸𑀮𑀸𑀩𑀼 𑀆𑀫𑀓𑀘𑁆𑀙𑀺𑀦𑁆𑀦𑁄 𑀯𑀸𑀢𑀸𑀢𑀧𑁂𑀦 𑀲𑀫𑁆𑀨𑀼𑀝𑀺𑀢𑁄 𑀳𑁄𑀢𑀺 𑀲𑀫𑁆𑀫𑀺𑀮𑀸𑀢𑁄; 𑀏𑀯𑀫𑁂𑀯𑀲𑁆𑀲𑀼 𑀫𑁂 𑀲𑀻𑀲𑀘𑁆𑀙𑀯𑀺 𑀲𑀫𑁆𑀨𑀼𑀝𑀺𑀢𑀸 𑀳𑁄𑀢𑀺 𑀲𑀫𑁆𑀫𑀺𑀮𑀸𑀢𑀸 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬.

1255. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀤𑀭𑀘𑁆𑀙𑀯𑀺𑀁 𑀧𑀭𑀺𑀫𑀲𑀺𑀲𑁆𑀲𑀸𑀫𑀻𑀢𑀺 𑀧𑀺𑀝𑁆𑀞𑀺𑀓𑀡𑁆𑀝𑀓𑀁𑀬𑁂𑀯 𑀧𑀭𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀸𑀫𑀺, 𑀧𑀺𑀝𑁆𑀞𑀺𑀓𑀡𑁆𑀝𑀓𑀁 𑀧𑀭𑀺𑀫𑀲𑀺𑀲𑁆𑀲𑀸𑀫𑀻𑀢𑀺 𑀉𑀤𑀭𑀘𑁆𑀙𑀯𑀺𑀁𑀬𑁂𑀯 𑀧𑀭𑀺𑀕𑁆𑀕𑀡𑁆𑀳𑀸𑀫𑀺, 𑀬𑀸𑀯𑀲𑁆𑀲𑀼 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀤𑀭𑀘𑁆𑀙𑀯𑀺 𑀧𑀺𑀝𑁆𑀞𑀺𑀓𑀡𑁆𑀝𑀓𑀁 𑀅𑀮𑁆𑀮𑀻𑀦𑀸 𑀳𑁄𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀯𑀘𑁆𑀘𑀁 𑀯𑀸 𑀫𑀼𑀢𑁆𑀢𑀁 𑀯𑀸 𑀓𑀭𑀺𑀲𑁆𑀲𑀸𑀫𑀻𑀢𑀺 𑀢𑀢𑁆𑀣𑁂𑀯 𑀅𑀯𑀓𑀼𑀚𑁆𑀚𑁄 𑀧𑀧𑀢𑀸𑀫𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀇𑀫𑀫𑁂𑀯 𑀓𑀸𑀬𑀁 𑀅𑀲𑁆𑀲𑀸𑀲𑁂𑀦𑁆𑀢𑁄 𑀧𑀸𑀡𑀺𑀦𑀸 𑀕𑀢𑁆𑀢𑀸𑀦𑀺 𑀅𑀦𑀼𑀫𑀚𑁆𑀚𑀸𑀫𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀧𑀸𑀡𑀺𑀦𑀸 𑀕𑀢𑁆𑀢𑀸𑀦𑀺 𑀅𑀦𑀼𑀫𑀚𑁆𑀚𑀢𑁄 𑀧𑀽𑀢𑀺𑀫𑀽𑀮𑀸𑀦𑀺 𑀮𑁄𑀫𑀸𑀦𑀺 𑀓𑀸𑀬𑀲𑁆𑀫𑀸 𑀧𑀧𑀢𑀦𑁆𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬. 𑀅𑀧𑀺𑀲𑁆𑀲𑀼 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀫𑀦𑀼𑀲𑁆𑀲𑀸 𑀤𑀺𑀲𑁆𑀯𑀸 𑀏𑀯𑀫𑀸𑀳𑀁𑀲𑀼—  ‘𑀓𑀸𑀍𑀑 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄’𑀢𑀺. 𑀏𑀓𑀘𑁆𑀘𑁂 𑀫𑀦𑀼𑀲𑁆𑀲𑀸 𑀏𑀯𑀫𑀸𑀳𑀁𑀲𑀼—  ‘𑀦 𑀓𑀸𑀍𑀑 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄, 𑀲𑀸𑀫𑁄 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄’𑀢𑀺. 𑀏𑀓𑀘𑁆𑀘𑁂 𑀫𑀦𑀼𑀲𑁆𑀲𑀸 𑀏𑀯𑀫𑀸𑀳𑀁𑀲𑀼—  ‘𑀦 𑀓𑀸𑀍𑀑 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄, 𑀦𑀧𑀺 𑀲𑀸𑀫𑁄, 𑀫𑀗𑁆𑀕𑀼𑀭𑀘𑁆𑀙𑀯𑀺 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄’𑀢𑀺. 𑀬𑀸𑀯𑀲𑁆𑀲𑀼 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀸𑀯 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁄 𑀙𑀯𑀺𑀯𑀡𑁆𑀡𑁄 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁄 𑀉𑀧𑀳𑀢𑁄 𑀳𑁄𑀢𑀺 𑀢𑀸𑀬𑁂𑀯𑀧𑁆𑀧𑀸𑀳𑀸𑀭𑀢𑀸𑀬.

Jhānā

My Translation

1256. Then, Aggivessana, this thought occurred to me:

‘Whatever recluses or brahmins in the past experienced painful, sharp, harsh, bitter feelings due to exertion, this is the utmost, there is nothing beyond this. Whatever recluses or brahmins in the future will experience painful, sharp, harsh, bitter feelings due to exertion, this is the utmost, there is nothing beyond this. Whatever recluses or brahmins at present experience painful, sharp, harsh, bitter feelings due to exertion, this is the utmost, there is nothing beyond this. Yet by this difficult austerity, I have not attained any superhuman state, any noble knowledge and vision special distinction. Could there be another path to awakening?’

Then, Aggivessana, this thought occurred to me:

‘I recall that when my father the Sakyan was working, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and dwelt in the first jhāna, which is accompanied by reflection, with consideration, born from seclusion, filled with joy and pleasure. Could that be the path to awakening?’

Then, Aggivessana, following that memory, the realization came:

‘That is indeed the path to awakening.’

Then, Aggivessana, this thought occurred to me:

‘Why am I afraid of that pleasure, for it is pleasure apart from sensual pleasures, apart from unskillful qualities?’

Then, Aggivessana, this thought occurred to me:

‘I am not afraid of that pleasure, for it is pleasure apart from sensual pleasures, apart from unskillful qualities.’

1257. Then, Aggivessana, this thought occurred to me:

‘It is not easy to attain that pleasure with a body so extremely emaciated. What if I were to consume solid food, rice and porridge?’

So, Aggivessana, I consumed solid food, rice and porridge. Now at that time, Aggivessana, five bhikkhū were attending on me, thinking:

‘Whatever Dhamma the recluse Gotama realizes, he will tell us.’

But when I consumed solid food, rice and porridge, then those five bhikkhū turned away from me in disgust, saying:

‘The recluse Gotama has become luxurious, he has given up striving and reverted to luxury.’

1258. So, Aggivessana, having consumed solid food and gained strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and dwelt in the first jhāna, which is accompanied by reflection, with consideration, born from seclusion, filled with joy and pleasure. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain. With the subsiding of reflection and consideration, personally confident, having a purposeful mind, I entered and dwelt in the second jhāna, single minded, without reflection, without consideration, born from composure, filled with joy and pleasure. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain. Dispassionate from joy etc., I remained equanimous, aware, thoughtful and clearly comprehending; and I personally experienced comfort with the body, of which the noble ones declare: ‘Equanimous, attentive, at ease.’ I entered and dwelt in the third jhāna. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain. With the letting go of previous pleasure or pain, subsiding of satisfaction and dissatisfaction, I entered and dwelt in the fourth jhāna, which is neither pleasant nor unpleasant and is purified by equanimity and awareness. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

Pāḷi (Roman IAST)

1256. Tassa mayhaṃ, aggivessana, etadahosi—  ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi—  ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi—  ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi—  ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi—  ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

1257. Tassa mayhaṃ, aggivessana, etadahosi—  ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti—  ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu—  ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

1258. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti—  ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

Pāḷi (Brahmi)

1256. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀬𑁂 𑀔𑁄 𑀓𑁂𑀘𑀺 𑀅𑀢𑀻𑀢𑀫𑀤𑁆𑀥𑀸𑀦𑀁 𑀲𑀫𑀡𑀸 𑀯𑀸 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀯𑀸 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀺𑀁𑀲𑀼, 𑀏𑀢𑀸𑀯𑀧𑀭𑀫𑀁, 𑀦𑀬𑀺𑀢𑁄 𑀪𑀺𑀬𑁆𑀬𑁄. 𑀬𑁂𑀧𑀺 𑀳𑀺 𑀓𑁂𑀘𑀺 𑀅𑀦𑀸𑀕𑀢𑀫𑀤𑁆𑀥𑀸𑀦𑀁 𑀲𑀫𑀡𑀸 𑀯𑀸 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀯𑀸 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀺𑀲𑁆𑀲𑀦𑁆𑀢𑀺, 𑀏𑀢𑀸𑀯𑀧𑀭𑀫𑀁, 𑀦𑀬𑀺𑀢𑁄 𑀪𑀺𑀬𑁆𑀬𑁄. 𑀬𑁂𑀧𑀺 𑀳𑀺 𑀓𑁂𑀘𑀺 𑀏𑀢𑀭𑀳𑀺 𑀲𑀫𑀡𑀸 𑀯𑀸 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀯𑀸 𑀑𑀧𑀓𑁆𑀓𑀫𑀺𑀓𑀸 𑀤𑀼𑀓𑁆𑀔𑀸 𑀢𑀺𑀩𑁆𑀩𑀸 𑀔𑀭𑀸 𑀓𑀝𑀼𑀓𑀸 𑀯𑁂𑀤𑀦𑀸 𑀯𑁂𑀤𑀬𑀦𑁆𑀢𑀺, 𑀏𑀢𑀸𑀯𑀧𑀭𑀫𑀁, 𑀦𑀬𑀺𑀢𑁄 𑀪𑀺𑀬𑁆𑀬𑁄. 𑀦 𑀔𑁄 𑀧𑀦𑀸𑀳𑀁 𑀇𑀫𑀸𑀬 𑀓𑀝𑀼𑀓𑀸𑀬 𑀤𑀼𑀓𑁆𑀓𑀭𑀓𑀸𑀭𑀺𑀓𑀸𑀬 𑀅𑀥𑀺𑀕𑀘𑁆𑀙𑀸𑀫𑀺 𑀉𑀢𑁆𑀢𑀭𑀺 𑀫𑀦𑀼𑀲𑁆𑀲𑀥𑀫𑁆𑀫𑀸 𑀅𑀮𑀫𑀭𑀺𑀬𑀜𑀸𑀡𑀤𑀲𑁆𑀲𑀦𑀯𑀺𑀲𑁂𑀲𑀁. 𑀲𑀺𑀬𑀸 𑀦𑀼 𑀔𑁄 𑀅𑀜𑁆𑀜𑁄 𑀫𑀕𑁆𑀕𑁄 𑀩𑁄𑀥𑀸𑀬𑀸’𑀢𑀺? 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀅𑀪𑀺𑀚𑀸𑀦𑀸𑀫𑀺 𑀔𑁄 𑀧𑀦𑀸𑀳𑀁 𑀧𑀺𑀢𑀼 𑀲𑀓𑁆𑀓𑀲𑁆𑀲 𑀓𑀫𑁆𑀫𑀦𑁆𑀢𑁂 𑀲𑀻𑀢𑀸𑀬 𑀚𑀫𑁆𑀩𑀼𑀘𑁆𑀙𑀸𑀬𑀸𑀬 𑀦𑀺𑀲𑀺𑀦𑁆𑀦𑁄 𑀯𑀺𑀯𑀺𑀘𑁆𑀘𑁂𑀯 𑀓𑀸𑀫𑁂𑀳𑀺 𑀯𑀺𑀯𑀺𑀘𑁆𑀘 𑀅𑀓𑀼𑀲𑀮𑁂𑀳𑀺 𑀥𑀫𑁆𑀫𑁂𑀳𑀺 𑀲𑀯𑀺𑀢𑀓𑁆𑀓𑀁 𑀲𑀯𑀺𑀘𑀸𑀭𑀁 𑀯𑀺𑀯𑁂𑀓𑀚𑀁 𑀧𑀻𑀢𑀺𑀲𑀼𑀔𑀁 𑀧𑀞𑀫𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀭𑀺𑀢𑀸. 𑀲𑀺𑀬𑀸 𑀦𑀼 𑀔𑁄 𑀏𑀲𑁄 𑀫𑀕𑁆𑀕𑁄 𑀩𑁄𑀥𑀸𑀬𑀸’𑀢𑀺? 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀲𑀢𑀸𑀦𑀼𑀲𑀸𑀭𑀺 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀁 𑀅𑀳𑁄𑀲𑀺—  ‘𑀏𑀲𑁂𑀯 𑀫𑀕𑁆𑀕𑁄 𑀩𑁄𑀥𑀸𑀬𑀸’𑀢𑀺. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀓𑀺𑀁 𑀦𑀼 𑀔𑁄 𑀅𑀳𑀁 𑀢𑀲𑁆𑀲 𑀲𑀼𑀔𑀲𑁆𑀲 𑀪𑀸𑀬𑀸𑀫𑀺, 𑀬𑀁 𑀢𑀁 𑀲𑀼𑀔𑀁 𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯 𑀓𑀸𑀫𑁂𑀳𑀺 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀓𑀼𑀲𑀮𑁂𑀳𑀺 𑀥𑀫𑁆𑀫𑁂𑀳𑀻’𑀢𑀺? 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦 𑀔𑁄 𑀅𑀳𑀁 𑀢𑀲𑁆𑀲 𑀲𑀼𑀔𑀲𑁆𑀲 𑀪𑀸𑀬𑀸𑀫𑀺, 𑀬𑀁 𑀢𑀁 𑀲𑀼𑀔𑀁 𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯 𑀓𑀸𑀫𑁂𑀳𑀺 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀓𑀼𑀲𑀮𑁂𑀳𑀺 𑀥𑀫𑁆𑀫𑁂𑀳𑀻’𑀢𑀺.

1257. 𑀢𑀲𑁆𑀲 𑀫𑀬𑁆𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑀤𑀳𑁄𑀲𑀺—  ‘𑀦 𑀔𑁄 𑀢𑀁 𑀲𑀼𑀓𑀭𑀁 𑀲𑀼𑀔𑀁 𑀅𑀥𑀺𑀕𑀦𑁆𑀢𑀼𑀁 𑀏𑀯𑀁 𑀅𑀥𑀺𑀫𑀢𑁆𑀢𑀓𑀲𑀺𑀫𑀸𑀦𑀁 𑀧𑀢𑁆𑀢𑀓𑀸𑀬𑁂𑀦, 𑀬𑀦𑁆𑀦𑀽𑀦𑀸𑀳𑀁 𑀑𑀍𑀆𑀭𑀺𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀬𑁆𑀬𑀁 𑀑𑀤𑀦𑀓𑀼𑀫𑁆𑀫𑀸𑀲𑀦𑁆’𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀑𑀍𑀆𑀭𑀺𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀲𑀺𑀁 𑀑𑀤𑀦𑀓𑀼𑀫𑁆𑀫𑀸𑀲𑀁. 𑀢𑁂𑀦 𑀔𑁄 𑀧𑀦 𑀫𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀲𑀫𑀬𑁂𑀦 𑀧𑀜𑁆𑀘 𑀪𑀺𑀓𑁆𑀔𑀽 𑀧𑀘𑁆𑀘𑀼𑀧𑀝𑁆𑀞𑀺𑀢𑀸 𑀳𑁄𑀦𑁆𑀢𑀺—  ‘𑀬𑀁 𑀔𑁄 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄 𑀥𑀫𑁆𑀫𑀁 𑀅𑀥𑀺𑀕𑀫𑀺𑀲𑁆𑀲𑀢𑀺, 𑀢𑀁 𑀦𑁄 𑀆𑀭𑁄𑀘𑁂𑀲𑁆𑀲𑀢𑀻’𑀢𑀺. 𑀬𑀢𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀑𑀍𑀆𑀭𑀺𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀲𑀺𑀁 𑀑𑀤𑀦𑀓𑀼𑀫𑁆𑀫𑀸𑀲𑀁, 𑀅𑀣 𑀫𑁂 𑀢𑁂 𑀧𑀜𑁆𑀘 𑀪𑀺𑀓𑁆𑀔𑀽 𑀦𑀺𑀩𑁆𑀩𑀺𑀚𑁆𑀚 𑀧𑀓𑁆𑀓𑀫𑀺𑀁𑀲𑀼—  ‘𑀩𑀸𑀳𑀼𑀮𑁆𑀮𑀺𑀓𑁄 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄, 𑀧𑀥𑀸𑀦𑀯𑀺𑀩𑁆𑀪𑀦𑁆𑀢𑁄, 𑀆𑀯𑀢𑁆𑀢𑁄 𑀩𑀸𑀳𑀼𑀮𑁆𑀮𑀸𑀬𑀸’𑀢𑀺.

1258. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀑𑀍𑀆𑀭𑀺𑀓𑀁 𑀆𑀳𑀸𑀭𑀁 𑀆𑀳𑀸𑀭𑁂𑀢𑁆𑀯𑀸, 𑀩𑀮𑀁 𑀕𑀳𑁂𑀢𑁆𑀯𑀸, 𑀯𑀺𑀯𑀺𑀘𑁆𑀘𑁂𑀯 𑀓𑀸𑀫𑁂𑀳𑀺 𑀯𑀺𑀯𑀺𑀘𑁆𑀘 𑀅𑀓𑀼𑀲𑀮𑁂𑀳𑀺 𑀥𑀫𑁆𑀫𑁂𑀳𑀺 𑀲𑀯𑀺𑀢𑀓𑁆𑀓𑀁 𑀲𑀯𑀺𑀘𑀸𑀭𑀁 𑀯𑀺𑀯𑁂𑀓𑀚𑀁 𑀧𑀻𑀢𑀺𑀲𑀼𑀔𑀁 𑀧𑀞𑀫𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀸𑀲𑀺𑀁. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺. 𑀯𑀺𑀢𑀓𑁆𑀓𑀯𑀺𑀘𑀸𑀭𑀸𑀦𑀁 𑀯𑀽𑀧𑀲𑀫𑀸 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀁 𑀲𑀫𑁆𑀧𑀲𑀸𑀤𑀦𑀁 𑀘𑁂𑀢𑀲𑁄 𑀏𑀓𑁄𑀤𑀺𑀪𑀸𑀯𑀁 𑀅𑀯𑀺𑀢𑀓𑁆𑀓𑀁 𑀅𑀯𑀺𑀘𑀸𑀭𑀁 𑀲𑀫𑀸𑀥𑀺𑀚𑀁 𑀧𑀻𑀢𑀺𑀲𑀼𑀔𑀁 𑀤𑀼𑀢𑀺𑀬𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀸𑀲𑀺𑀁. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺. 𑀧𑀻𑀢𑀺𑀬𑀸 𑀘 𑀯𑀺𑀭𑀸𑀕𑀸 𑀉𑀧𑁂𑀓𑁆𑀔𑀓𑁄 𑀘 𑀯𑀺𑀳𑀸𑀲𑀺𑀁, 𑀲𑀢𑁄 𑀘 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑁄. 𑀲𑀼𑀔𑀜𑁆𑀘 𑀓𑀸𑀬𑁂𑀦 𑀧𑀝𑀺𑀲𑀁𑀯𑁂𑀤𑁂𑀲𑀺𑀁 𑀬𑀁 𑀢𑀁 𑀅𑀭𑀺𑀬𑀸 𑀆𑀘𑀺𑀓𑁆𑀔𑀦𑁆𑀢𑀺—  ‘𑀉𑀧𑁂𑀓𑁆𑀔𑀓𑁄 𑀲𑀢𑀺𑀫𑀸 𑀲𑀼𑀔𑀯𑀺𑀳𑀸𑀭𑀻’𑀢𑀺 𑀢𑀢𑀺𑀬𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀸𑀲𑀺𑀁. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺. 𑀲𑀼𑀔𑀲𑁆𑀲 𑀘 𑀧𑀳𑀸𑀦𑀸 𑀤𑀼𑀓𑁆𑀔𑀲𑁆𑀲 𑀘 𑀧𑀳𑀸𑀦𑀸, 𑀧𑀼𑀩𑁆𑀩𑁂𑀯 𑀲𑁄𑀫𑀦𑀲𑁆𑀲𑀤𑁄𑀫𑀦𑀲𑁆𑀲𑀸𑀦𑀁 𑀅𑀢𑁆𑀣𑀗𑁆𑀕𑀫𑀸, 𑀅𑀤𑀼𑀓𑁆𑀔𑀫𑀲𑀼𑀔𑀁 𑀉𑀧𑁂𑀓𑁆𑀔𑀸𑀲𑀢𑀺𑀧𑀸𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑀺𑀁 𑀘𑀢𑀼𑀢𑁆𑀣𑀁 𑀛𑀸𑀦𑀁 𑀉𑀧𑀲𑀫𑁆𑀧𑀚𑁆𑀚 𑀯𑀺𑀳𑀸𑀲𑀺𑀁. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

The Three Knowledges

My Translation

1259. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth… thus with their aspects and particulars, I recollected my manifold past lives. This was the first knowledge attained by me, Aggivessana, in the first watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens in one who is diligent, ardent, and resolute. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

1260. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate. I understood how beings pass on according to their actions… This was the second knowledge attained by me, Aggivessana, in the middle watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens in one who is diligent, ardent, and resolute. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

1261. When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the non optimal flows (āsavā). I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the way leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the flows’; I directly knew as it actually is: ‘This is the origin of the flows’; I directly knew as it actually is: ‘This is the cessation of the flows’; I directly knew as it actually is: ‘This is the way leading to the cessation of the flows.’ As I knew and saw this, my mind was liberated from the taint of sensual pleasure, from the taint of existence, and from the taint of ignorance. With liberation came the knowledge, ‘Liberated.’ I directly knew: ‘Birth is ended, the optimal life fulfilled, what had to be done is done, there is no more returning to any state of existence.’ This was the third knowledge attained by me, Aggivessana, in the last watch of the night. Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens in one who is diligent, ardent, and resolute. Even such pleasant feeling that arose in me, Aggivessana, did not invade my mind and remain.

Pāḷi (Roman IAST)

1259. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—  ekampi jātiṃ…pe…  iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1260. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe…  ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

1261. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

Pāḷi (Brahmi)

1259. 𑀲𑁄 𑀏𑀯𑀁 𑀲𑀫𑀸𑀳𑀺𑀢𑁂 𑀘𑀺𑀢𑁆𑀢𑁂 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁂 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁂 𑀅𑀦𑀗𑁆𑀕𑀡𑁂 𑀯𑀺𑀕𑀢𑀽𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀫𑀼𑀤𑀼𑀪𑀽𑀢𑁂 𑀓𑀫𑁆𑀫𑀦𑀺𑀬𑁂 𑀞𑀺𑀢𑁂 𑀆𑀦𑁂𑀜𑁆𑀚𑀧𑁆𑀧𑀢𑁆𑀢𑁂 𑀧𑀼𑀩𑁆𑀩𑁂𑀦𑀺𑀯𑀸𑀲𑀸𑀦𑀼𑀲𑁆𑀲𑀢𑀺𑀜𑀸𑀡𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀦𑁆𑀦𑀸𑀫𑁂𑀲𑀺𑀁. 𑀲𑁄 𑀅𑀦𑁂𑀓𑀯𑀺𑀳𑀺𑀢𑀁 𑀧𑀼𑀩𑁆𑀩𑁂𑀦𑀺𑀯𑀸𑀲𑀁 𑀅𑀦𑀼𑀲𑁆𑀲𑀭𑀸𑀫𑀺, 𑀲𑁂𑀬𑁆𑀬𑀣𑀺𑀤𑀁—  𑀏𑀓𑀫𑁆𑀧𑀺 𑀚𑀸𑀢𑀺𑀁…𑀧𑁂…  𑀇𑀢𑀺 𑀲𑀸𑀓𑀸𑀭𑀁 𑀲𑁅𑀤𑁆𑀤𑁂𑀲𑀁 𑀅𑀦𑁂𑀓𑀯𑀺𑀳𑀺𑀢𑀁 𑀧𑀼𑀩𑁆𑀩𑁂𑀦𑀺𑀯𑀸𑀲𑀁 𑀅𑀦𑀼𑀲𑁆𑀲𑀭𑀸𑀫𑀺. 𑀅𑀬𑀁 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀭𑀢𑁆𑀢𑀺𑀬𑀸 𑀧𑀞𑀫𑁂 𑀬𑀸𑀫𑁂 𑀧𑀞𑀫𑀸 𑀯𑀺𑀚𑁆𑀚𑀸 𑀅𑀥𑀺𑀕𑀢𑀸; 𑀅𑀯𑀺𑀚𑁆𑀚𑀸 𑀯𑀺𑀳𑀢𑀸, 𑀯𑀺𑀚𑁆𑀚𑀸 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸; 𑀢𑀫𑁄 𑀯𑀺𑀳𑀢𑁄, 𑀆𑀮𑁄𑀓𑁄 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑁄; 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀧𑁆𑀧𑀫𑀢𑁆𑀢𑀲𑁆𑀲 𑀆𑀢𑀸𑀧𑀺𑀦𑁄 𑀧𑀳𑀺𑀢𑀢𑁆𑀢𑀲𑁆𑀲 𑀯𑀺𑀳𑀭𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1260. 𑀲𑁄 𑀏𑀯𑀁 𑀲𑀫𑀸𑀳𑀺𑀢𑁂 𑀘𑀺𑀢𑁆𑀢𑁂 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁂 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁂 𑀅𑀦𑀗𑁆𑀕𑀡𑁂 𑀯𑀺𑀕𑀢𑀽𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀫𑀼𑀤𑀼𑀪𑀽𑀢𑁂 𑀓𑀫𑁆𑀫𑀦𑀺𑀬𑁂 𑀞𑀺𑀢𑁂 𑀆𑀦𑁂𑀜𑁆𑀚𑀧𑁆𑀧𑀢𑁆𑀢𑁂 𑀲𑀢𑁆𑀢𑀸𑀦𑀁 𑀘𑀼𑀢𑀽𑀧𑀧𑀸𑀢𑀜𑀸𑀡𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀦𑁆𑀦𑀸𑀫𑁂𑀲𑀺𑀁. 𑀲𑁄 𑀤𑀺𑀩𑁆𑀩𑁂𑀦 𑀘𑀓𑁆𑀔𑀼𑀦𑀸 𑀯𑀺𑀲𑀼𑀤𑁆𑀥𑁂𑀦 𑀅𑀢𑀺𑀓𑁆𑀓𑀦𑁆𑀢𑀫𑀸𑀦𑀼𑀲𑀓𑁂𑀦 𑀲𑀢𑁆𑀢𑁂 𑀧𑀲𑁆𑀲𑀸𑀫𑀺 𑀘𑀯𑀫𑀸𑀦𑁂 𑀉𑀧𑀧𑀚𑁆𑀚𑀫𑀸𑀦𑁂 𑀳𑀻𑀦𑁂 𑀧𑀡𑀻𑀢𑁂 𑀲𑀼𑀯𑀡𑁆𑀡𑁂 𑀤𑀼𑀩𑁆𑀩𑀡𑁆𑀡𑁂 𑀲𑀼𑀕𑀢𑁂 𑀤𑀼𑀕𑁆𑀕𑀢𑁂 𑀬𑀣𑀸𑀓𑀫𑁆𑀫𑀽𑀧𑀕𑁂 𑀲𑀢𑁆𑀢𑁂 𑀧𑀚𑀸𑀦𑀸𑀫𑀺…𑀧𑁂…  𑀅𑀬𑀁 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀭𑀢𑁆𑀢𑀺𑀬𑀸 𑀫𑀚𑁆𑀛𑀺𑀫𑁂 𑀬𑀸𑀫𑁂 𑀤𑀼𑀢𑀺𑀬𑀸 𑀯𑀺𑀚𑁆𑀚𑀸 𑀅𑀥𑀺𑀕𑀢𑀸; 𑀅𑀯𑀺𑀚𑁆𑀚𑀸 𑀯𑀺𑀳𑀢𑀸, 𑀯𑀺𑀚𑁆𑀚𑀸 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸; 𑀢𑀫𑁄 𑀯𑀺𑀳𑀢𑁄, 𑀆𑀮𑁄𑀓𑁄 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑁄; 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀧𑁆𑀧𑀫𑀢𑁆𑀢𑀲𑁆𑀲 𑀆𑀢𑀸𑀧𑀺𑀦𑁄 𑀧𑀳𑀺𑀢𑀢𑁆𑀢𑀲𑁆𑀲 𑀯𑀺𑀳𑀭𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

1261. 𑀲𑁄 𑀏𑀯𑀁 𑀲𑀫𑀸𑀳𑀺𑀢𑁂 𑀘𑀺𑀢𑁆𑀢𑁂 𑀧𑀭𑀺𑀲𑀼𑀤𑁆𑀥𑁂 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀢𑁂 𑀅𑀦𑀗𑁆𑀕𑀡𑁂 𑀯𑀺𑀕𑀢𑀽𑀧𑀓𑁆𑀓𑀺𑀮𑁂𑀲𑁂 𑀫𑀼𑀤𑀼𑀪𑀽𑀢𑁂 𑀓𑀫𑁆𑀫𑀦𑀺𑀬𑁂 𑀞𑀺𑀢𑁂 𑀆𑀦𑁂𑀜𑁆𑀚𑀧𑁆𑀧𑀢𑁆𑀢𑁂 𑀆𑀲𑀯𑀸𑀦𑀁 𑀔𑀬𑀜𑀸𑀡𑀸𑀬 𑀘𑀺𑀢𑁆𑀢𑀁 𑀅𑀪𑀺𑀦𑀺𑀦𑁆𑀦𑀸𑀫𑁂𑀲𑀺𑀁. 𑀲𑁄 ‘𑀇𑀤𑀁 𑀤𑀼𑀓𑁆𑀔𑀦𑁆’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁, ‘𑀅𑀬𑀁 𑀤𑀼𑀓𑁆𑀔𑀲𑀫𑀼𑀤𑀬𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁, ‘𑀅𑀬𑀁 𑀤𑀼𑀓𑁆𑀔𑀦𑀺𑀭𑁄𑀥𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁, ‘𑀅𑀬𑀁 𑀤𑀼𑀓𑁆𑀔𑀦𑀺𑀭𑁄𑀥𑀕𑀸𑀫𑀺𑀦𑀻 𑀧𑀝𑀺𑀧𑀤𑀸’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁. ‘𑀇𑀫𑁂 𑀆𑀲𑀯𑀸’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁, ‘𑀅𑀬𑀁 𑀆𑀲𑀯𑀲𑀫𑀼𑀤𑀬𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁, ‘𑀅𑀬𑀁 𑀆𑀲𑀯𑀦𑀺𑀭𑁄𑀥𑁄’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁, ‘𑀅𑀬𑀁 𑀆𑀲𑀯𑀦𑀺𑀭𑁄𑀥𑀕𑀸𑀫𑀺𑀦𑀻 𑀧𑀝𑀺𑀧𑀤𑀸’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁. 𑀢𑀲𑁆𑀲 𑀫𑁂 𑀏𑀯𑀁 𑀚𑀸𑀦𑀢𑁄 𑀏𑀯𑀁 𑀧𑀲𑁆𑀲𑀢𑁄 𑀓𑀸𑀫𑀸𑀲𑀯𑀸𑀧𑀺 𑀘𑀺𑀢𑁆𑀢𑀁 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀺𑀢𑁆𑀣, 𑀪𑀯𑀸𑀲𑀯𑀸𑀧𑀺 𑀘𑀺𑀢𑁆𑀢𑀁 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀺𑀢𑁆𑀣, 𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀲𑀯𑀸𑀧𑀺 𑀘𑀺𑀢𑁆𑀢𑀁 𑀯𑀺𑀫𑀼𑀘𑁆𑀘𑀺𑀢𑁆𑀣. 𑀯𑀺𑀫𑀼𑀢𑁆𑀢𑀲𑁆𑀫𑀺𑀁 𑀯𑀺𑀫𑀼𑀢𑁆𑀢𑀫𑀺𑀢𑀺 𑀜𑀸𑀡𑀁 𑀅𑀳𑁄𑀲𑀺. ‘𑀔𑀻𑀡𑀸 𑀚𑀸𑀢𑀺, 𑀯𑀼𑀲𑀺𑀢𑀁 𑀩𑁆𑀭𑀳𑁆𑀫𑀘𑀭𑀺𑀬𑀁, 𑀓𑀢𑀁 𑀓𑀭𑀡𑀻𑀬𑀁, 𑀦𑀸𑀧𑀭𑀁 𑀇𑀢𑁆𑀣𑀢𑁆𑀢𑀸𑀬𑀸’𑀢𑀺 𑀅𑀩𑁆𑀪𑀜𑁆𑀜𑀸𑀲𑀺𑀁. 𑀅𑀬𑀁 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀭𑀢𑁆𑀢𑀺𑀬𑀸 𑀧𑀘𑁆𑀙𑀺𑀫𑁂 𑀬𑀸𑀫𑁂 𑀢𑀢𑀺𑀬𑀸 𑀯𑀺𑀚𑁆𑀚𑀸 𑀅𑀥𑀺𑀕𑀢𑀸; 𑀅𑀯𑀺𑀚𑁆𑀚𑀸 𑀯𑀺𑀳𑀢𑀸, 𑀯𑀺𑀚𑁆𑀚𑀸 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸; 𑀢𑀫𑁄 𑀯𑀺𑀳𑀢𑁄, 𑀆𑀮𑁄𑀓𑁄 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑁄; 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀧𑁆𑀧𑀫𑀢𑁆𑀢𑀲𑁆𑀲 𑀆𑀢𑀸𑀧𑀺𑀦𑁄 𑀧𑀳𑀺𑀢𑀢𑁆𑀢𑀲𑁆𑀲 𑀯𑀺𑀳𑀭𑀢𑁄. 𑀏𑀯𑀭𑀽𑀧𑀸𑀧𑀺 𑀔𑁄 𑀫𑁂, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀉𑀧𑁆𑀧𑀦𑁆𑀦𑀸 𑀲𑀼𑀔𑀸 𑀯𑁂𑀤𑀦𑀸 𑀘𑀺𑀢𑁆𑀢𑀁 𑀦 𑀧𑀭𑀺𑀬𑀸𑀤𑀸𑀬 𑀢𑀺𑀝𑁆𑀞𑀢𑀺.

Conclusion

My Translation

1262. I recall, Aggivessana, having taught the Dhamma to hundreds of assemblies. And each and every one thought:

‘The recluse Gotama teaches the Dhamma just for me.’

But, Aggivessana, it should not be seen that way; a Tathāgata teaches the Dhamma to others only for the purpose of making them understand. So, Aggivessana, at the conclusion of that very talk, I settle, steady, unify, and concentrate my mind internally on that same previous meditation object, by which I abide continually.”

1263. “This is fitting for āyasmā Gotama, as it is for an Arahant, a Perfectly Self-Awakened One. Does āyasmā Gotama ever recall having slept during the day?”

“I recall, Aggivessana, in the last month of the hot season, after my meal, having returned from my alms round, I would lay out my four-folded outer robe and lie down on my right side, mindful and aware, and fall asleep.”

“Some recluses and brahmins, āyasmā Gotama, call this ‘abiding in delusion’.”

“Aggivessana, one is not deluded or undeluded merely by that. But, Aggivessana, how one is deluded and how one is undeluded? Listen, pay close attention, I will speak.”

“Yes, sir,” Saccaka the Jain’s son replied to the Bhagavā. The Bhagavā said this:

1264. “Aggivessana, whoever has non optimal flows (āsavā) that lead to corruption, to rebirth, accompanied by distress, resulting in suffering, and lead to future birth, old age, and death, which are not abandoned — that person I call ‘deluded’. For, Aggivessana, by not abandoning the flows, one is deluded. But whoever, Aggivessana, has flows that lead to corruption, to rebirth, accompanied by distress, resulting in suffering, and lead to future birth, old age, and death, which are abandoned — that person I call ‘undeluded’. For, Aggivessana, by abandoning the flows, one is undeluded.

1265. For the Tathāgata, Aggivessana, the flows that lead to corruption, to rebirth, accompanied by distress, resulting in suffering, and lead to future birth, old age, and death, are abandoned, cut off at the root, made like a palm stump, obliterated, and no longer subject to future arising. Just as, Aggivessana, a palm tree whose crown has been cut off is incapable of growing again, so too for the Tathāgata, Aggivessana, the flows that lead to corruption, to rebirth, accompanied by distress, resulting in suffering, and lead to future birth, old age, and death, are abandoned, cut off at the root, made like a palm stump, obliterated, and no longer subject to future arising.”

1266. When this was said, Saccaka the Jain’s son said to the Bhagavā:

“It’s incredible, āyasmā Gotama! It’s amazing, āyasmā Gotama! To think that when āyasmā Gotama is spoken to with such repeated harshness, being addressed with such aggressive words, his skin color brightens, and his facial complexion clears, as it should for an Arahant, a Perfectly Self-Awakened One. I recall, āyasmā Gotama, having engaged Pūraṇa Kassapa in debate. But when I engaged him in debate, he evaded the issue, diverted the conversation, and displayed anger, displeasure, and resentment. But when āyasmā Gotama is spoken to with such repeated harshness, being addressed with such aggressive words, his skin color brightens, and his facial complexion clears, as it should for an Arahant, a Perfectly Self-Awakened One. I recall, āyasmā Gotama, having engaged Makkhali Gosāla… Ajita Kesakambala… Pakudha Kaccāyana… Sañjaya Belaṭṭhaputta… and Nigaṇṭha Nāṭaputta in debate. But when I engaged him in debate, he evaded the issue, diverted the conversation, and displayed anger, displeasure, and resentment. But when āyasmā Gotama is spoken to with such repeated harshness, being addressed with such aggressive words, his skin color brightens, and his facial complexion clears, as it should for an Arahant, a Perfectly Self-Awakened One. Well then, āyasmā Gotama, I must go. I have many duties, much to do.”

“Aggivessana, do as you see fit.”

1267. Then Saccaka the Jain’s son, having rejoiced in and approved of the Bhagavā’s words, rose from his seat and departed.

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1268. The Greater Discourse to Saccaka, the sixth, is finished.

Pāḷi (Roman IAST)

1262. Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati—  ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī”ti.

1263. “Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā”ti? “Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti. “Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī”ti? “Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca—

1264. “Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

1265. Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā”ti.

1266. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca—  “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama. Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe…  ajitaṃ kesakambalaṃ…  pakudhaṃ kaccāyanaṃ…  sañjayaṃ belaṭṭhaputtaṃ…  nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā”ti. “Yassadāni tvaṃ, aggivessana, kālaṃ maññasī”ti.

1267. Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

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1268. Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

Pāḷi (Brahmi)

1262. 𑀅𑀪𑀺𑀚𑀸𑀦𑀸𑀫𑀺 𑀔𑁄 𑀧𑀦𑀸𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀦𑁂𑀓𑀲𑀢𑀸𑀬 𑀧𑀭𑀺𑀲𑀸𑀬 𑀥𑀫𑁆𑀫𑀁 𑀤𑁂𑀲𑁂𑀢𑀸. 𑀅𑀧𑀺𑀲𑁆𑀲𑀼 𑀫𑀁 𑀏𑀓𑀫𑁂𑀓𑁄 𑀏𑀯𑀁 𑀫𑀜𑁆𑀜𑀢𑀺—  ‘𑀫𑀫𑁂𑀯𑀸𑀭𑀩𑁆𑀪 𑀲𑀫𑀡𑁄 𑀕𑁄𑀢𑀫𑁄 𑀥𑀫𑁆𑀫𑀁 𑀤𑁂𑀲𑁂𑀢𑀻’𑀢𑀺. 𑀦 𑀔𑁄 𑀧𑀦𑁂𑀢𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀯𑀁 𑀤𑀝𑁆𑀞𑀩𑁆𑀩𑀁; 𑀬𑀸𑀯𑀤𑁂𑀯 𑀯𑀺𑀜𑁆𑀜𑀸𑀧𑀦𑀢𑁆𑀣𑀸𑀬 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑁂𑀲𑀁 𑀥𑀫𑁆𑀫𑀁 𑀤𑁂𑀲𑁂𑀢𑀺. 𑀲𑁄 𑀔𑁄 𑀅𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀲𑁆𑀲𑀸𑀬𑁂𑀯 𑀓𑀣𑀸𑀬 𑀧𑀭𑀺𑀬𑁄𑀲𑀸𑀦𑁂, 𑀢𑀲𑁆𑀫𑀺𑀁𑀬𑁂𑀯 𑀧𑀼𑀭𑀺𑀫𑀲𑁆𑀫𑀺𑀁 𑀲𑀫𑀸𑀥𑀺𑀦𑀺𑀫𑀺𑀢𑁆𑀢𑁂 𑀅𑀚𑁆𑀛𑀢𑁆𑀢𑀫𑁂𑀯 𑀘𑀺𑀢𑁆𑀢𑀁 𑀲𑀡𑁆𑀞𑀧𑁂𑀫𑀺 𑀲𑀦𑁆𑀦𑀺𑀲𑀸𑀤𑁂𑀫𑀺 𑀏𑀓𑁄𑀤𑀺𑀁 𑀓𑀭𑁄𑀫𑀺 𑀲𑀫𑀸𑀤𑀳𑀸𑀫𑀺, 𑀬𑁂𑀦 𑀲𑀼𑀤𑀁 𑀦𑀺𑀘𑁆𑀘𑀓𑀧𑁆𑀧𑀁 𑀯𑀺𑀳𑀭𑀸𑀫𑀻”𑀢𑀺.

1263. “𑀑𑀓𑀧𑁆𑀧𑀦𑀺𑀬𑀫𑁂𑀢𑀁 𑀪𑁄𑀢𑁄 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀭𑀳𑀢𑁄 𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲. 𑀅𑀪𑀺𑀚𑀸𑀦𑀸𑀢𑀺 𑀔𑁄 𑀧𑀦 𑀪𑀯𑀁 𑀕𑁄𑀢𑀫𑁄 𑀤𑀺𑀯𑀸 𑀲𑀼𑀧𑀺𑀢𑀸”𑀢𑀺? “𑀅𑀪𑀺𑀚𑀸𑀦𑀸𑀫𑀳𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀕𑀺𑀫𑁆𑀳𑀸𑀦𑀁 𑀧𑀘𑁆𑀙𑀺𑀫𑁂 𑀫𑀸𑀲𑁂 𑀧𑀘𑁆𑀙𑀸𑀪𑀢𑁆𑀢𑀁 𑀧𑀺𑀡𑁆𑀟𑀧𑀸𑀢𑀧𑀝𑀺𑀓𑁆𑀓𑀦𑁆𑀢𑁄 𑀘𑀢𑀼𑀕𑁆𑀕𑀼𑀡𑀁 𑀲𑀗𑁆𑀖𑀸𑀝𑀺𑀁 𑀧𑀜𑁆𑀜𑀧𑁂𑀢𑁆𑀯𑀸 𑀤𑀓𑁆𑀔𑀺𑀡𑁂𑀦 𑀧𑀲𑁆𑀲𑁂𑀦 𑀲𑀢𑁄 𑀲𑀫𑁆𑀧𑀚𑀸𑀦𑁄 𑀦𑀺𑀤𑁆𑀤𑀁 𑀑𑀓𑁆𑀓𑀫𑀺𑀢𑀸”𑀢𑀺. “𑀏𑀢𑀁 𑀔𑁄, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀏𑀓𑁂 𑀲𑀫𑀡𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀸 𑀲𑀫𑁆𑀫𑁄𑀳𑀯𑀺𑀳𑀸𑀭𑀲𑁆𑀫𑀺𑀁 𑀯𑀤𑀦𑁆𑀢𑀻”𑀢𑀺? “𑀦 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀏𑀢𑁆𑀢𑀸𑀯𑀢𑀸 𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄 𑀯𑀸 𑀳𑁄𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄 𑀯𑀸. 𑀅𑀧𑀺 𑀘, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑀣𑀸 𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄 𑀘 𑀳𑁄𑀢𑀺 𑀅𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄 𑀘, 𑀢𑀁 𑀲𑀼𑀡𑀸𑀳𑀺, 𑀲𑀸𑀥𑀼𑀓𑀁 𑀫𑀦𑀲𑀺 𑀓𑀭𑁄𑀳𑀺, 𑀪𑀸𑀲𑀺𑀲𑁆𑀲𑀸𑀫𑀻”𑀢𑀺. “𑀏𑀯𑀁, 𑀪𑁄”𑀢𑀺 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀪𑀕𑀯𑀢𑁄 𑀧𑀘𑁆𑀘𑀲𑁆𑀲𑁄𑀲𑀺. 𑀪𑀕𑀯𑀸 𑀏𑀢𑀤𑀯𑁄𑀘—

1264. “𑀬𑀲𑁆𑀲 𑀓𑀲𑁆𑀲𑀘𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂 𑀆𑀲𑀯𑀸 𑀲𑀁𑀓𑀺𑀮𑁂𑀲𑀺𑀓𑀸 𑀧𑁄𑀦𑁄𑀩𑁆𑀪𑀯𑀺𑀓𑀸 𑀲𑀤𑀭𑀸 𑀤𑀼𑀓𑁆𑀔𑀯𑀺𑀧𑀸𑀓𑀸 𑀆𑀬𑀢𑀺𑀁 𑀚𑀸𑀢𑀺𑀚𑀭𑀸𑀫𑀭𑀡𑀺𑀬𑀸 𑀅𑀧𑁆𑀧𑀳𑀻𑀦𑀸, 𑀢𑀫𑀳𑀁 ‘𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄’𑀢𑀺 𑀯𑀤𑀸𑀫𑀺. 𑀆𑀲𑀯𑀸𑀦𑀜𑁆𑀳𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀅𑀧𑁆𑀧𑀳𑀸𑀦𑀸 𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄 𑀳𑁄𑀢𑀺. 𑀬𑀲𑁆𑀲 𑀓𑀲𑁆𑀲𑀘𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂 𑀆𑀲𑀯𑀸 𑀲𑀁𑀓𑀺𑀮𑁂𑀲𑀺𑀓𑀸 𑀧𑁄𑀦𑁄𑀩𑁆𑀪𑀯𑀺𑀓𑀸 𑀲𑀤𑀭𑀸 𑀤𑀼𑀓𑁆𑀔𑀯𑀺𑀧𑀸𑀓𑀸 𑀆𑀬𑀢𑀺𑀁 𑀚𑀸𑀢𑀺𑀚𑀭𑀸𑀫𑀭𑀡𑀺𑀬𑀸 𑀧𑀳𑀻𑀦𑀸, 𑀢𑀫𑀳𑀁 ‘𑀅𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄’𑀢𑀺 𑀯𑀤𑀸𑀫𑀺. 𑀆𑀲𑀯𑀸𑀦𑀜𑁆𑀳𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀧𑀳𑀸𑀦𑀸 𑀅𑀲𑀫𑁆𑀫𑀽𑀍𑀳𑁄 𑀳𑁄𑀢𑀺.

1265. 𑀢𑀣𑀸𑀕𑀢𑀲𑁆𑀲 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀬𑁂 𑀆𑀲𑀯𑀸 𑀲𑀁𑀓𑀺𑀮𑁂𑀲𑀺𑀓𑀸 𑀧𑁄𑀦𑁄𑀩𑁆𑀪𑀯𑀺𑀓𑀸 𑀲𑀤𑀭𑀸 𑀤𑀼𑀓𑁆𑀔𑀯𑀺𑀧𑀸𑀓𑀸 𑀆𑀬𑀢𑀺𑀁 𑀚𑀸𑀢𑀺𑀚𑀭𑀸𑀫𑀭𑀡𑀺𑀬𑀸 𑀧𑀳𑀻𑀦𑀸 𑀉𑀘𑁆𑀙𑀺𑀦𑁆𑀦𑀫𑀽𑀮𑀸 𑀢𑀸𑀮𑀸𑀯𑀢𑁆𑀣𑀼𑀓𑀢𑀸 𑀅𑀦𑀪𑀸𑀯𑀁𑀓𑀢𑀸 𑀆𑀬𑀢𑀺𑀁 𑀅𑀦𑀼𑀧𑁆𑀧𑀸𑀤𑀥𑀫𑁆𑀫𑀸. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀸𑀮𑁄 𑀫𑀢𑁆𑀣𑀓𑀘𑁆𑀙𑀺𑀦𑁆𑀦𑁄 𑀅𑀪𑀩𑁆𑀩𑁄 𑀧𑀼𑀦 𑀯𑀺𑀭𑀽𑀍𑀳𑀺𑀬𑀸; 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀢𑀣𑀸𑀕𑀢𑀲𑁆𑀲 𑀬𑁂 𑀆𑀲𑀯𑀸 𑀲𑀁𑀓𑀺𑀮𑁂𑀲𑀺𑀓𑀸 𑀧𑁄𑀦𑁄𑀩𑁆𑀪𑀯𑀺𑀓𑀸 𑀲𑀤𑀭𑀸 𑀤𑀼𑀓𑁆𑀔𑀯𑀺𑀧𑀸𑀓𑀸 𑀆𑀬𑀢𑀺𑀁 𑀚𑀸𑀢𑀺𑀚𑀭𑀸𑀫𑀭𑀡𑀺𑀬𑀸 𑀧𑀳𑀻𑀦𑀸 𑀉𑀘𑁆𑀙𑀺𑀦𑁆𑀦𑀫𑀽𑀮𑀸 𑀢𑀸𑀮𑀸𑀯𑀢𑁆𑀣𑀼𑀓𑀢𑀸 𑀅𑀦𑀪𑀸𑀯𑀁𑀓𑀢𑀸 𑀆𑀬𑀢𑀺𑀁 𑀅𑀦𑀼𑀧𑁆𑀧𑀸𑀤𑀥𑀫𑁆𑀫𑀸”𑀢𑀺.

1266. 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀪𑀕𑀯𑀦𑁆𑀢𑀁 𑀏𑀢𑀤𑀯𑁄𑀘—  “𑀅𑀘𑁆𑀙𑀭𑀺𑀬𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀅𑀩𑁆𑀪𑀼𑀢𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫. 𑀬𑀸𑀯𑀜𑁆𑀘𑀺𑀤𑀁 𑀪𑁄𑀢𑁄 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀏𑀯𑀁 𑀆𑀲𑀚𑁆𑀚 𑀆𑀲𑀚𑁆𑀚 𑀯𑀼𑀘𑁆𑀘𑀫𑀸𑀦𑀲𑁆𑀲, 𑀉𑀧𑀦𑀻𑀢𑁂𑀳𑀺 𑀯𑀘𑀦𑀧𑁆𑀧𑀣𑁂𑀳𑀺 𑀲𑀫𑀼𑀤𑀸𑀘𑀭𑀺𑀬𑀫𑀸𑀦𑀲𑁆𑀲, 𑀙𑀯𑀺𑀯𑀡𑁆𑀡𑁄 𑀘𑁂𑀯 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀬𑀢𑀺, 𑀫𑀼𑀔𑀯𑀡𑁆𑀡𑁄 𑀘 𑀯𑀺𑀧𑁆𑀧𑀲𑀻𑀤𑀢𑀺, 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀭𑀳𑀢𑁄 𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲. 𑀅𑀪𑀺𑀚𑀸𑀦𑀸𑀫𑀳𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀧𑀽𑀭𑀡𑀁 𑀓𑀲𑁆𑀲𑀧𑀁 𑀯𑀸𑀤𑁂𑀦 𑀯𑀸𑀤𑀁 𑀲𑀫𑀸𑀭𑀪𑀺𑀢𑀸. 𑀲𑁄𑀧𑀺 𑀫𑀬𑀸 𑀯𑀸𑀤𑁂𑀦 𑀯𑀸𑀤𑀁 𑀲𑀫𑀸𑀭𑀤𑁆𑀥𑁄 𑀅𑀜𑁆𑀜𑁂𑀦𑀜𑁆𑀜𑀁 𑀧𑀝𑀺𑀘𑀭𑀺, 𑀩𑀳𑀺𑀤𑁆𑀥𑀸 𑀓𑀣𑀁 𑀅𑀧𑀦𑀸𑀫𑁂𑀲𑀺, 𑀓𑁄𑀧𑀜𑁆𑀘 𑀤𑁄𑀲𑀜𑁆𑀘 𑀅𑀧𑁆𑀧𑀘𑁆𑀘𑀬𑀜𑁆𑀘 𑀧𑀸𑀢𑁆𑀯𑀸𑀓𑀸𑀲𑀺. 𑀪𑁄𑀢𑁄 𑀧𑀦 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀏𑀯𑀁 𑀆𑀲𑀚𑁆𑀚 𑀆𑀲𑀚𑁆𑀚 𑀯𑀼𑀘𑁆𑀘𑀫𑀸𑀦𑀲𑁆𑀲, 𑀉𑀧𑀦𑀻𑀢𑁂𑀳𑀺 𑀯𑀘𑀦𑀧𑁆𑀧𑀣𑁂𑀳𑀺 𑀲𑀫𑀼𑀤𑀸𑀘𑀭𑀺𑀬𑀫𑀸𑀦𑀲𑁆𑀲, 𑀙𑀯𑀺𑀯𑀡𑁆𑀡𑁄 𑀘𑁂𑀯 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀬𑀢𑀺, 𑀫𑀼𑀔𑀯𑀡𑁆𑀡𑁄 𑀘 𑀯𑀺𑀧𑁆𑀧𑀲𑀻𑀤𑀢𑀺, 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀭𑀳𑀢𑁄 𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲. 𑀅𑀪𑀺𑀚𑀸𑀦𑀸𑀫𑀳𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀫𑀓𑁆𑀔𑀮𑀺𑀁 𑀕𑁄𑀲𑀸𑀮𑀁…𑀧𑁂…  𑀅𑀚𑀺𑀢𑀁 𑀓𑁂𑀲𑀓𑀫𑁆𑀩𑀮𑀁…  𑀧𑀓𑀼𑀥𑀁 𑀓𑀘𑁆𑀘𑀸𑀬𑀦𑀁…  𑀲𑀜𑁆𑀚𑀬𑀁 𑀩𑁂𑀮𑀝𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑀁…  𑀦𑀺𑀕𑀡𑁆𑀞𑀁 𑀦𑀸𑀝𑀧𑀼𑀢𑁆𑀢𑀁 𑀯𑀸𑀤𑁂𑀦 𑀯𑀸𑀤𑀁 𑀲𑀫𑀸𑀭𑀪𑀺𑀢𑀸. 𑀲𑁄𑀧𑀺 𑀫𑀬𑀸 𑀯𑀸𑀤𑁂𑀦 𑀯𑀸𑀤𑀁 𑀲𑀫𑀸𑀭𑀤𑁆𑀥𑁄 𑀅𑀜𑁆𑀜𑁂𑀦𑀜𑁆𑀜𑀁 𑀧𑀝𑀺𑀘𑀭𑀺, 𑀩𑀳𑀺𑀤𑁆𑀥𑀸 𑀓𑀣𑀁 𑀅𑀧𑀦𑀸𑀫𑁂𑀲𑀺, 𑀓𑁄𑀧𑀜𑁆𑀘 𑀤𑁄𑀲𑀜𑁆𑀘 𑀅𑀧𑁆𑀧𑀘𑁆𑀘𑀬𑀜𑁆𑀘 𑀧𑀸𑀢𑁆𑀯𑀸𑀓𑀸𑀲𑀺. 𑀪𑁄𑀢𑁄 𑀧𑀦 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀏𑀯𑀁 𑀆𑀲𑀚𑁆𑀚 𑀆𑀲𑀚𑁆𑀚 𑀯𑀼𑀘𑁆𑀘𑀫𑀸𑀦𑀲𑁆𑀲, 𑀉𑀧𑀦𑀻𑀢𑁂𑀳𑀺 𑀯𑀘𑀦𑀧𑁆𑀧𑀣𑁂𑀳𑀺 𑀲𑀫𑀼𑀤𑀸𑀘𑀭𑀺𑀬𑀫𑀸𑀦𑀲𑁆𑀲, 𑀙𑀯𑀺𑀯𑀡𑁆𑀡𑁄 𑀘𑁂𑀯 𑀧𑀭𑀺𑀬𑁄𑀤𑀸𑀬𑀢𑀺, 𑀫𑀼𑀔𑀯𑀡𑁆𑀡𑁄 𑀘 𑀯𑀺𑀧𑁆𑀧𑀲𑀻𑀤𑀢𑀺, 𑀬𑀣𑀸 𑀢𑀁 𑀅𑀭𑀳𑀢𑁄 𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀲. 𑀳𑀦𑁆𑀤 𑀘 𑀤𑀸𑀦𑀺 𑀫𑀬𑀁, 𑀪𑁄 𑀕𑁄𑀢𑀫, 𑀕𑀘𑁆𑀙𑀸𑀫. 𑀩𑀳𑀼𑀓𑀺𑀘𑁆𑀘𑀸 𑀫𑀬𑀁, 𑀩𑀳𑀼𑀓𑀭𑀡𑀻𑀬𑀸”𑀢𑀺. “𑀬𑀲𑁆𑀲𑀤𑀸𑀦𑀺 𑀢𑁆𑀯𑀁, 𑀅𑀕𑁆𑀕𑀺𑀯𑁂𑀲𑁆𑀲𑀦, 𑀓𑀸𑀮𑀁 𑀫𑀜𑁆𑀜𑀲𑀻”𑀢𑀺.

1267. 𑀅𑀣 𑀔𑁄 𑀲𑀘𑁆𑀘𑀓𑁄 𑀦𑀺𑀕𑀡𑁆𑀞𑀧𑀼𑀢𑁆𑀢𑁄 𑀪𑀕𑀯𑀢𑁄 𑀪𑀸𑀲𑀺𑀢𑀁 𑀅𑀪𑀺𑀦𑀦𑁆𑀤𑀺𑀢𑁆𑀯𑀸 𑀅𑀦𑀼𑀫𑁄𑀤𑀺𑀢𑁆𑀯𑀸 𑀉𑀝𑁆𑀞𑀸𑀬𑀸𑀲𑀦𑀸 𑀧𑀓𑁆𑀓𑀸𑀫𑀻𑀢𑀺.

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1268. 𑀫𑀳𑀸𑀲𑀘𑁆𑀘𑀓𑀲𑀼𑀢𑁆𑀢𑀁 𑀦𑀺𑀝𑁆𑀞𑀺𑀢𑀁 𑀙𑀝𑁆𑀞𑀁.

Footnotes

1. It is strange that the Buddha is offended by Saccaka’s seemingly innocuous, and some might say even respectful words. Perhaps the Buddha was detecting sarcasm in his voice. ↩