Ten Metaphysical Questions

13S4/10.1.7 Moggallānasutta

Then the wanderer Vacchagotta approached the āyasmā Mahāmoggallāna. Having approached, he exchanged cordial greetings with the āyasmā Mahāmoggallāna. After exchanging polite and memorable conversation, he sat down to one side. Sitting to one side, the wanderer Vacchagotta said this to the āyasmā Mahāmoggallāna—

My Translation

1800. “Is the world eternal, āyasmā Moggallāna?”

“Vaccha, this has not been declared by the Bhagavā — ‘the world is eternal.’”

“But is the world not eternal, āyasmā Moggallāna?”

“This too, Vaccha, has not been declared by the Bhagavā — ‘the world is not eternal.’”

“Is the world finite, āyasmā Moggallāna?”

“Vaccha, this has not been declared by the Bhagavā — ‘the world is finite.’”

“But is the world infinite, āyasmā Moggallāna?”

“This too, Vaccha, has not been declared by the Bhagavā — ‘the world is infinite.’”

“Is the soul the same as the body, āyasmā Moggallāna?”

“Vaccha, this has not been declared by the Bhagavā — ‘jīvaṃ (the soul) is the same as sarīraṃ (the body).’”

“But is the soul different from the body, āyasmā Moggallāna?”

“This too, Vaccha, has not been declared by the Bhagavā — ‘the soul is different from the body.’”

“Does a Tathāgata remain after death, āyasmā Moggallāna?”

“Vaccha, this has not been declared by the Bhagavā — ‘a Tathāgata remains after death.’”

“But does a Tathāgata not remain after death, āyasmā Moggallāna?”

“This too, Vaccha, has not been declared by the Bhagavā — ‘a Tathāgata does not remain after death.’”

“Does a Tathāgata both remain and not remain after death, āyasmā Moggallāna?”

“Vaccha, this has not been declared by the Bhagavā — ‘a Tathāgata both remains and not remain after death.’”

“But does a Tathāgata neither remain nor not remain after death, āyasmā Moggallāna?”

“This too, Vaccha, has not been declared by the Bhagavā — ‘a Tathāgata neither remains nor not remain after death.’”

1801. “What, āyasmā Moggallāna, is the reason, what is the cause, why other wanderers, when asked such questions, give such an explanation:

• ‘the world is eternal,’ or
• ‘the world is not eternal,’ or
• ‘the world is finite,’ or
• ‘the world is infinite,’ or
• ‘the soul is the same as the body,’ or
• ‘the soul is different from the body,’ or
• ‘a Tathāgata remains after death,’ or
• ‘a Tathāgata does not remain after death,’ or
• ‘a Tathāgata both remains and does not remain after death,’ or
• ‘a Tathāgata neither remains nor does not remain after death’?

And what, āyasmā Moggallāna, is the reason, what is the cause, why the recluse Gotama, when asked such questions, does not give such an explanation …

1802. “Vaccha, other wanderers perceive

• the eye as ‘this is mine, this I am, this is my self,’…
• the ear as ‘this is mine, this I am, this is my self,’…
• the nose as ‘this is mine, this I am, this is my self,’…
• the tongue as ‘this is mine, this I am, this is my self,’…
• the body as ‘this is mine, this I am, this is my self,’…
• the mind as ‘this is mine, this I am, this is my self.’

Therefore, when other wanderers are asked such questions, they give such an explanation …

Pāḷi (Roman IAST)

1800. “Kiṃ nu kho, bho moggallāna, sassato loko”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā— ‘sassato loko’”ti. “Kiṃ pana, bho moggallāna, asassato loko”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā— ‘asassato loko’”ti. “Kiṃ nu kho, bho moggallāna, antavā loko”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā— ‘antavā loko’”ti. “Kiṃ pana, bho moggallāna, anantavā loko”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā— ‘anantavā loko’”ti. “Kiṃ nu kho, bho moggallāna, taṃ jīvaṃ taṃ sarīran”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā— ‘taṃ jīvaṃ taṃ sarīran’”ti. “Kiṃ pana, bho moggallāna, aññaṃ jīvaṃ aññaṃ sarīran”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā— ‘aññaṃ jīvaṃ aññaṃ sarīran’”ti. “Kiṃ nu kho, bho moggallāna, hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā— ‘hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ pana, bho moggallāna, na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā— ‘na hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā— ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā— ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

1801. “Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti— sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti— sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṃ jīvaṃ taṃ sarīrantipi, aññaṃ jīvaṃ aññaṃ sarīrantipi, hoti tathāgato paraṃ maraṇātipi, na hoti tathāgato paraṃ maraṇātipi, hoti ca na ca hoti tathāgato paraṃ maraṇātipi, neva hoti na na hoti tathāgato paraṃ maraṇātipī”ti?

1802. “Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti— sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti— sassato lokotipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇātipī”ti.

Pāḷi (Brahmi)

1800. “𑀓𑀺𑀁 𑀦𑀼 𑀔𑁄, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄”𑀢𑀺? “𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀔𑁄 𑀏𑀢𑀁, 𑀯𑀘𑁆𑀙, 𑀪𑀕𑀯𑀢𑀸— ‘𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄’”𑀢𑀺. “𑀓𑀺𑀁 𑀧𑀦, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀅𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄”𑀢𑀺? “𑀏𑀢𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀪𑀕𑀯𑀢𑀸— ‘𑀅𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄’”𑀢𑀺. “𑀓𑀺𑀁 𑀦𑀼 𑀔𑁄, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀅𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄”𑀢𑀺? “𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀔𑁄 𑀏𑀢𑀁, 𑀯𑀘𑁆𑀙, 𑀪𑀕𑀯𑀢𑀸— ‘𑀅𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄’”𑀢𑀺. “𑀓𑀺𑀁 𑀧𑀦, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀅𑀦𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄”𑀢𑀺? “𑀏𑀢𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀪𑀕𑀯𑀢𑀸— ‘𑀅𑀦𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄’”𑀢𑀺. “𑀓𑀺𑀁 𑀦𑀼 𑀔𑁄, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀢𑀁 𑀚𑀻𑀯𑀁 𑀢𑀁 𑀲𑀭𑀻𑀭𑀦𑁆”𑀢𑀺? “𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀔𑁄 𑀏𑀢𑀁, 𑀯𑀘𑁆𑀙, 𑀪𑀕𑀯𑀢𑀸— ‘𑀢𑀁 𑀚𑀻𑀯𑀁 𑀢𑀁 𑀲𑀭𑀻𑀭𑀦𑁆’”𑀢𑀺. “𑀓𑀺𑀁 𑀧𑀦, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀅𑀜𑁆𑀜𑀁 𑀚𑀻𑀯𑀁 𑀅𑀜𑁆𑀜𑀁 𑀲𑀭𑀻𑀭𑀦𑁆”𑀢𑀺? “𑀏𑀢𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀪𑀕𑀯𑀢𑀸— ‘𑀅𑀜𑁆𑀜𑀁 𑀚𑀻𑀯𑀁 𑀅𑀜𑁆𑀜𑀁 𑀲𑀭𑀻𑀭𑀦𑁆’”𑀢𑀺. “𑀓𑀺𑀁 𑀦𑀼 𑀔𑁄, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸”𑀢𑀺? “𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀔𑁄 𑀏𑀢𑀁, 𑀯𑀘𑁆𑀙, 𑀪𑀕𑀯𑀢𑀸— ‘𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸’”𑀢𑀺. “𑀓𑀺𑀁 𑀧𑀦, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸”𑀢𑀺? “𑀏𑀢𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀪𑀕𑀯𑀢𑀸— ‘𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸’”𑀢𑀺. “𑀓𑀺𑀁 𑀦𑀼 𑀔𑁄, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀳𑁄𑀢𑀺 𑀘 𑀦 𑀘 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸”𑀢𑀺? “𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀔𑁄 𑀏𑀢𑀁, 𑀯𑀘𑁆𑀙, 𑀪𑀕𑀯𑀢𑀸— ‘𑀳𑁄𑀢𑀺 𑀘 𑀦 𑀘 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸’”𑀢𑀺. “𑀓𑀺𑀁 𑀧𑀦, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀦𑁂𑀯 𑀳𑁄𑀢𑀺 𑀦 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸”𑀢𑀺? “𑀏𑀢𑀫𑁆𑀧𑀺 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀅𑀩𑁆𑀬𑀸𑀓𑀢𑀁 𑀪𑀕𑀯𑀢𑀸— ‘𑀦𑁂𑀯 𑀳𑁄𑀢𑀺 𑀦 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸’”𑀢𑀺.

1801. “𑀓𑁄 𑀦𑀼 𑀔𑁄, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀳𑁂𑀢𑀼 𑀓𑁄 𑀧𑀘𑁆𑀘𑀬𑁄, 𑀬𑁂𑀦 𑀅𑀜𑁆𑀜𑀢𑀺𑀢𑁆𑀣𑀺𑀬𑀸𑀦𑀁 𑀧𑀭𑀺𑀩𑁆𑀩𑀸𑀚𑀓𑀸𑀦𑀁 𑀏𑀯𑀁 𑀧𑀼𑀝𑁆𑀞𑀸𑀦𑀁 𑀏𑀯𑀁 𑀯𑁂𑀬𑁆𑀬𑀸𑀓𑀭𑀡𑀁 𑀳𑁄𑀢𑀺— 𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄𑀢𑀺 𑀯𑀸, 𑀅𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄𑀢𑀺 𑀯𑀸, 𑀅𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄𑀢𑀺 𑀯𑀸, 𑀅𑀦𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄𑀢𑀺 𑀯𑀸, 𑀢𑀁 𑀚𑀻𑀯𑀁 𑀢𑀁 𑀲𑀭𑀻𑀭𑀦𑁆𑀢𑀺 𑀯𑀸, 𑀅𑀜𑁆𑀜𑀁 𑀚𑀻𑀯𑀁 𑀅𑀜𑁆𑀜𑀁 𑀲𑀭𑀻𑀭𑀦𑁆𑀢𑀺 𑀯𑀸, 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺 𑀯𑀸, 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺 𑀯𑀸, 𑀳𑁄𑀢𑀺 𑀘 𑀦 𑀘 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺 𑀯𑀸, 𑀦𑁂𑀯 𑀳𑁄𑀢𑀺 𑀦 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺 𑀯𑀸? 𑀓𑁄 𑀧𑀦, 𑀪𑁄 𑀫𑁄𑀕𑁆𑀕𑀮𑁆𑀮𑀸𑀦, 𑀳𑁂𑀢𑀼 𑀓𑁄 𑀧𑀘𑁆𑀘𑀬𑁄, 𑀬𑁂𑀦 𑀲𑀫𑀡𑀲𑁆𑀲 𑀕𑁄𑀢𑀫𑀲𑁆𑀲 𑀏𑀯𑀁 𑀧𑀼𑀝𑁆𑀞𑀲𑁆𑀲 𑀦 𑀏𑀯𑀁 𑀯𑁂𑀬𑁆𑀬𑀸𑀓𑀭𑀡𑀁 𑀳𑁄𑀢𑀺— 𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄𑀢𑀺𑀧𑀺, 𑀅𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄𑀢𑀺𑀧𑀺, 𑀅𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄𑀢𑀺𑀧𑀺, 𑀅𑀦𑀦𑁆𑀢𑀯𑀸 𑀮𑁄𑀓𑁄𑀢𑀺𑀧𑀺, 𑀢𑀁 𑀚𑀻𑀯𑀁 𑀢𑀁 𑀲𑀭𑀻𑀭𑀦𑁆𑀢𑀺𑀧𑀺, 𑀅𑀜𑁆𑀜𑀁 𑀚𑀻𑀯𑀁 𑀅𑀜𑁆𑀜𑀁 𑀲𑀭𑀻𑀭𑀦𑁆𑀢𑀺𑀧𑀺, 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺𑀧𑀺, 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺𑀧𑀺, 𑀳𑁄𑀢𑀺 𑀘 𑀦 𑀘 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺𑀧𑀺, 𑀦𑁂𑀯 𑀳𑁄𑀢𑀺 𑀦 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺𑀧𑀻”𑀢𑀺?

1802. “𑀅𑀜𑁆𑀜𑀢𑀺𑀢𑁆𑀣𑀺𑀬𑀸 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀧𑀭𑀺𑀩𑁆𑀩𑀸𑀚𑀓𑀸 𑀘𑀓𑁆𑀔𑀼𑀁 ‘𑀏𑀢𑀁 𑀫𑀫, 𑀏𑀲𑁄𑀳𑀫𑀲𑁆𑀫𑀺, 𑀏𑀲𑁄 𑀫𑁂 𑀅𑀢𑁆𑀢𑀸’𑀢𑀺 𑀲𑀫𑀦𑀼𑀧𑀲𑁆𑀲𑀦𑁆𑀢𑀺…𑀧𑁂… 𑀚𑀺𑀯𑁆𑀳𑀁 ‘𑀏𑀢𑀁 𑀫𑀫, 𑀏𑀲𑁄𑀳𑀫𑀲𑁆𑀫𑀺, 𑀏𑀲𑁄 𑀫𑁂 𑀅𑀢𑁆𑀢𑀸’𑀢𑀺 𑀲𑀫𑀦𑀼𑀧𑀲𑁆𑀲𑀦𑁆𑀢𑀺…𑀧𑁂… 𑀫𑀦𑀁 ‘𑀏𑀢𑀁 𑀫𑀫, 𑀏𑀲𑁄𑀳𑀫𑀲𑁆𑀫𑀺, 𑀏𑀲𑁄 𑀫𑁂 𑀅𑀢𑁆𑀢𑀸’𑀢𑀺 𑀲𑀫𑀦𑀼𑀧𑀲𑁆𑀲𑀦𑁆𑀢𑀺. 𑀢𑀲𑁆𑀫𑀸 𑀅𑀜𑁆𑀜𑀢𑀺𑀢𑁆𑀣𑀺𑀬𑀸𑀦𑀁 𑀧𑀭𑀺𑀩𑁆𑀩𑀸𑀚𑀓𑀸𑀦𑀁 𑀏𑀯𑀁 𑀧𑀼𑀝𑁆𑀞𑀸𑀦𑀁 𑀏𑀯𑀁 𑀯𑁂𑀬𑁆𑀬𑀸𑀓𑀭𑀡𑀁 𑀳𑁄𑀢𑀺— 𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄𑀢𑀺 𑀯𑀸…𑀧𑁂… 𑀦𑁂𑀯 𑀳𑁄𑀢𑀺 𑀦 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺 𑀯𑀸. 𑀢𑀣𑀸𑀕𑀢𑁄 𑀘 𑀔𑁄, 𑀯𑀘𑁆𑀙, 𑀅𑀭𑀳𑀁 𑀲𑀫𑁆𑀫𑀸𑀲𑀫𑁆𑀩𑀼𑀤𑁆𑀥𑁄 𑀘𑀓𑁆𑀔𑀼𑀁 ‘𑀦𑁂𑀢𑀁 𑀫𑀫, 𑀦𑁂𑀲𑁄𑀳𑀫𑀲𑁆𑀫𑀺, 𑀦 𑀫𑁂𑀲𑁄 𑀅𑀢𑁆𑀢𑀸’𑀢𑀺 𑀲𑀫𑀦𑀼𑀧𑀲𑁆𑀲𑀢𑀺…𑀧𑁂… 𑀚𑀺𑀯𑁆𑀳𑀁 ‘𑀦𑁂𑀢𑀁 𑀫𑀫, 𑀦𑁂𑀲𑁄𑀳𑀫𑀲𑁆𑀫𑀺, 𑀦 𑀫𑁂𑀲𑁄 𑀅𑀢𑁆𑀢𑀸’𑀢𑀺 𑀲𑀫𑀦𑀼𑀧𑀲𑁆𑀲𑀢𑀺…𑀧𑁂… 𑀫𑀦𑀁 ‘𑀦𑁂𑀢𑀁 𑀫𑀫, 𑀦𑁂𑀲𑁄𑀳𑀫𑀲𑁆𑀫𑀺, 𑀦 𑀫𑁂𑀲𑁄 𑀅𑀢𑁆𑀢𑀸’𑀢𑀺 𑀲𑀫𑀦𑀼𑀧𑀲𑁆𑀲𑀢𑀺. 𑀢𑀲𑁆𑀫𑀸 𑀢𑀣𑀸𑀕𑀢𑀲𑁆𑀲 𑀏𑀯𑀁 𑀧𑀼𑀝𑁆𑀞𑀲𑁆𑀲 𑀦 𑀏𑀯𑀁 𑀯𑁂𑀬𑁆𑀬𑀸𑀓𑀭𑀡𑀁 𑀳𑁄𑀢𑀺— 𑀲𑀲𑁆𑀲𑀢𑁄 𑀮𑁄𑀓𑁄𑀢𑀺𑀧𑀺…𑀧𑁂… 𑀦𑁂𑀯 𑀳𑁄𑀢𑀺 𑀦 𑀦 𑀳𑁄𑀢𑀺 𑀢𑀣𑀸𑀕𑀢𑁄 𑀧𑀭𑀁 𑀫𑀭𑀡𑀸𑀢𑀺𑀧𑀻”𑀢𑀺.