Other Translations: Deutsch
From:
Aį¹
guttara NikÄya 10.29 Numbered Discourses 10.29
3. MahÄvagga 3. The Great Chapter
Paį¹hamakosalasutta Kosala (1st)
āYÄvatÄ, bhikkhave, kÄsikosalÄ, yÄvatÄ raƱƱo pasenadissa kosalassa vijitaį¹, rÄjÄ tattha pasenadi kosalo aggamakkhÄyati. āAs far as KÄsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost.
RaƱƱopi kho, bhikkhave, pasenadissa kosalassa attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even King Pasenadi decays and perishes.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
YÄvatÄ, bhikkhave, candimasÅ«riyÄ pariharanti disÄ bhanti virocamÄnÄ, tÄva sahassadhÄ loko. A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters.
Tasmiį¹ sahassadhÄ loke sahassaį¹ candÄnaį¹ sahassaį¹ sÅ«riyÄnaį¹ sahassaį¹ sinerupabbatarÄjÄnaį¹ sahassaį¹ jambudÄ«pÄnaį¹ sahassaį¹ aparagoyÄnÄnaį¹ sahassaį¹ uttarakurÅ«naį¹ sahassaį¹ pubbavidehÄnaį¹ cattÄri mahÄsamuddasahassÄni cattÄri mahÄrÄjasahassÄni sahassaį¹ cÄtumahÄrÄjikÄnaį¹ sahassaį¹ tÄvatiį¹sÄnaį¹ sahassaį¹ yÄmÄnaį¹ sahassaį¹ tusitÄnaį¹ sahassaį¹ nimmÄnaratÄ«naį¹ sahassaį¹ paranimmitavasavattÄ«naį¹ sahassaį¹ brahmalokÄnaį¹. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of GodÄvarÄ«, a thousand lands north of Kuru, a thousand lands east of Videha, four thousand oceans, four thousand great kings, a thousand realms of the gods of the four great kings, a thousand realms of the gods of the thirty-three, of the gods of Yama, of the joyful gods, of the gods who love to imagine, of the gods who control what is imagined by others, and a thousand realms of divinity.
YÄvatÄ, bhikkhave, sahassÄ« lokadhÄtu, mahÄbrahmÄ tattha aggamakkhÄyati. As far as the galaxy extends, the Great Divinity is said to be the foremost.
MahÄbrahmunopi kho, bhikkhave, attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the Great Divinity decays and perishes.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Hoti so, bhikkhave, samayo yaį¹ ayaį¹ loko saį¹vaį¹į¹ati. There comes a time when this cosmos contracts.
Saį¹vaį¹į¹amÄne, bhikkhave, loke yebhuyyena sattÄ Äbhassarasaį¹vattanikÄ bhavanti. As it contracts, most sentient beings migrate to the realm of streaming radiance.
Te tattha honti manomayÄ pÄ«tibhakkhÄ sayaį¹pabhÄ antalikkhecarÄ subhaį¹į¹hÄyino ciraį¹ dÄ«ghamaddhÄnaį¹ tiį¹į¹hanti. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.
Saį¹vaį¹į¹amÄne, bhikkhave, loke ÄbhassarÄ devÄ aggamakkhÄyanti. When the cosmos is contracting, the gods of streaming radiance are said to be the foremost.
ÄbhassarÄnampi kho, bhikkhave, devÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the gods of streaming radiance decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
DasayimÄni, bhikkhave, kasiį¹ÄyatanÄni. There are these ten universal dimensions of meditation.
KatamÄni dasa? What ten?
PathavÄ«kasiį¹ameko saƱjÄnÄti uddhaį¹ adho tiriyaį¹ advayaį¹ appamÄį¹aį¹; Someone perceives the meditation on universal earth above, below, across, undivided and limitless.
Äpokasiį¹ameko saƱjÄnÄti ā¦peā¦ They perceive the meditation on universal water ā¦
tejokasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal fire ā¦
vÄyokasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal air ā¦
nÄ«lakasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal blue ā¦
pÄ«takasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal yellow ā¦
lohitakasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal red ā¦
odÄtakasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal white ā¦
ÄkÄsakasiį¹ameko saƱjÄnÄti ā¦ the meditation on universal space ā¦
viƱƱÄį¹akasiį¹ameko saƱjÄnÄti uddhaį¹ adho tiriyaį¹ advayaį¹ appamÄį¹aį¹. They perceive the meditation on universal consciousness above, below, across, undivided and limitless.
ImÄni kho, bhikkhave, dasa kasiį¹ÄyatanÄni. These are the ten universal dimensions of meditation.
Etadaggaį¹, bhikkhave, imesaį¹ dasannaį¹ kasiį¹ÄyatanÄnaį¹ yadidaį¹ viƱƱÄį¹akasiį¹aį¹ eko saƱjÄnÄti uddhaį¹ adho tiriyaį¹ advayaį¹ appamÄį¹aį¹. The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless.
Evaį¹saƱƱinopi kho, bhikkhave, santi sattÄ. Some sentient beings perceive like this.
Evaį¹saƱƱīnampi kho, bhikkhave, sattÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the sentient beings who perceive like this decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Aį¹į¹himÄni, bhikkhave, abhibhÄyatanÄni. There are these eight dimensions of mastery.
KatamÄni aį¹į¹ha? What eight?
Ajjhattaį¹ rÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati parittÄni suvaį¹į¹adubbaį¹į¹Äni; Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ paį¹hamaį¹ abhibhÄyatanaį¹. This is the first dimension of mastery.
Ajjhattaį¹ rÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati appamÄį¹Äni suvaį¹į¹adubbaį¹į¹Äni; Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ dutiyaį¹ abhibhÄyatanaį¹. This is the second dimension of mastery.
Ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati parittÄni suvaį¹į¹adubbaį¹į¹Äni; Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ tatiyaį¹ abhibhÄyatanaį¹. This is the third dimension of mastery.
Ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati appamÄį¹Äni suvaį¹į¹adubbaį¹į¹Äni; Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ catutthaį¹ abhibhÄyatanaį¹. This is the fourth dimension of mastery.
Ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati nÄ«lÄni nÄ«lavaį¹į¹Äni nÄ«lanidassanÄni nÄ«lanibhÄsÄni. Not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.
SeyyathÄpi nÄma umÄpupphaį¹ nÄ«laį¹ nÄ«lavaį¹į¹aį¹ nÄ«lanidassanaį¹ nÄ«lanibhÄsaį¹, seyyathÄ vÄ pana taį¹ vatthaį¹ bÄrÄį¹aseyyakaį¹ ubhatobhÄgavimaį¹į¹haį¹ nÄ«laį¹ nÄ«lavaį¹į¹aį¹ nÄ«lanidassanaį¹ nÄ«lanibhÄsaį¹; Theyāre like a flax flower thatās blue, with blue color and blue appearance. Or a cloth from Varanasi thatās smoothed on both sides, blue, with blue color and blue appearance.
evamevaį¹ ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati nÄ«lÄni nÄ«lavaį¹į¹Äni nÄ«lanidassanÄni nÄ«lanibhÄsÄni; In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ paƱcamaį¹ abhibhÄyatanaį¹. This is the fifth dimension of mastery.
Ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati pÄ«tÄni pÄ«tavaį¹į¹Äni pÄ«tanidassanÄni pÄ«tanibhÄsÄni. Not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.
SeyyathÄpi nÄma kaį¹ikÄrapupphaį¹ pÄ«taį¹ pÄ«tavaį¹į¹aį¹ pÄ«tanidassanaį¹ pÄ«tanibhÄsaį¹, seyyathÄ vÄ pana taį¹ vatthaį¹ bÄrÄį¹aseyyakaį¹ ubhatobhÄgavimaį¹į¹haį¹ pÄ«taį¹ pÄ«tavaį¹į¹aį¹ pÄ«tanidassanaį¹ pÄ«tanibhÄsaį¹; Theyāre like a champak flower thatās yellow, with yellow color and yellow appearance. Or a cloth from Varanasi thatās smoothed on both sides, yellow, with yellow color and yellow appearance.
evamevaį¹ ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati pÄ«tÄni pÄ«tavaį¹į¹Äni pÄ«tanidassanÄni pÄ«tanibhÄsÄni; In the same way, not perceiving form internally, someone sees forms externally, yellow, with yellow color and yellow appearance.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ chaį¹į¹haį¹ abhibhÄyatanaį¹. This is the sixth dimension of mastery.
Ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati lohitakÄni lohitakavaį¹į¹Äni lohitakanidassanÄni lohitakanibhÄsÄni. Not perceiving form internally, someone sees forms externally, red, with red color and red appearance.
SeyyathÄpi nÄma bandhujÄ«vakapupphaį¹ lohitakaį¹ lohitakavaį¹į¹aį¹ lohitakanidassanaį¹ lohitakanibhÄsaį¹, seyyathÄ vÄ pana taį¹ vatthaį¹ bÄrÄį¹aseyyakaį¹ ubhatobhÄgavimaį¹į¹haį¹ lohitakaį¹ lohitakavaį¹į¹aį¹ lohitakanidassanaį¹ lohitakanibhÄsaį¹; Theyāre like a scarlet mallow flower thatās red, with red color and red appearance. Or a cloth from Varanasi thatās smoothed on both sides, red, with red color and red appearance.
evamevaį¹ ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati lohitakÄni lohitakavaį¹į¹Äni lohitakanidassanÄni lohitakanibhÄsÄni; In the same way, not perceiving form internally, someone sees forms externally, red, with red color and red appearance.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ sattamaį¹ abhibhÄyatanaį¹. This is the seventh dimension of mastery.
Ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati odÄtÄni odÄtavaį¹į¹Äni odÄtanidassanÄni odÄtanibhÄsÄni. Not perceiving form internally, someone sees forms externally, white, with white color and white appearance.
SeyyathÄpi nÄma osadhitÄrakÄ odÄtÄ odÄtavaį¹į¹Ä odÄtanidassanÄ odÄtanibhÄsÄ, seyyathÄ vÄ pana taį¹ vatthaį¹ bÄrÄį¹aseyyakaį¹ ubhatobhÄgavimaį¹į¹haį¹ odÄtaį¹ odÄtavaį¹į¹aį¹ odÄtanidassanaį¹ odÄtanibhÄsaį¹; Theyāre like the morning star thatās white, with white color and white appearance. Or a cloth from Varanasi thatās smoothed on both sides, white, with white color and white appearance.
evamevaį¹ ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati odÄtÄni odÄtavaį¹į¹Äni odÄtanidassanÄni odÄtanibhÄsÄni; In the same way, not perceiving form internally, someone sees forms externally, white, with white color and white appearance.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Idaį¹ aį¹į¹hamaį¹ abhibhÄyatanaį¹. This is the eighth dimension of mastery.
ImÄni kho, bhikkhave, aį¹į¹ha abhibhÄyatanÄni. These are the eight dimensions of mastery.
Etadaggaį¹, bhikkhave, imesaį¹ aį¹į¹hannaį¹ abhibhÄyatanÄnaį¹ yadidaį¹ ajjhattaį¹ arÅ«pasaƱƱī eko bahiddhÄ rÅ«pÄni passati odÄtÄni odÄtavaį¹į¹Äni odÄtanidassanÄni odÄtanibhÄsÄni; The best of these dimensions of mastery is when someone, not perceiving form internally, sees forms externally, white, with white color and white appearance.
ātÄni abhibhuyya jÄnÄmi passÄmÄ«āti, evaį¹saƱƱī hoti. Mastering them, they perceive: āI know and see.ā
Evaį¹saƱƱinopi kho, bhikkhave, santi sattÄ. Some sentient beings perceive like this.
Evaį¹saƱƱīnampi kho, bhikkhave, sattÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the sentient beings who perceive like this decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Catasso imÄ, bhikkhave, paį¹ipadÄ. There are four ways of practice.
KatamÄ catasso? What four?
DukkhÄ paį¹ipadÄ dandhÄbhiƱƱÄ, Painful practice with slow insight,
dukkhÄ paį¹ipadÄ khippÄbhiƱƱÄ, painful practice with swift insight,
sukhÄ paį¹ipadÄ dandhÄbhiƱƱÄ, pleasant practice with slow insight, and
sukhÄ paį¹ipadÄ khippÄbhiƱƱÄāpleasant practice with swift insight.
imÄ kho, bhikkhave, catasso paį¹ipadÄ. These are the four ways of practice.
Etadaggaį¹, bhikkhave, imÄsaį¹ catunnaį¹ paį¹ipadÄnaį¹ yadidaį¹ sukhÄ paį¹ipadÄ khippÄbhiƱƱÄ. The best of these four ways of practice is the pleasant practice with swift insight.
Evaį¹paį¹ipannÄpi kho, bhikkhave, santi sattÄ. Some sentient beings practice like this.
Evaį¹paį¹ipannÄnampi kho, bhikkhave, sattÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the sentient beings who practice like this decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Catasso imÄ, bhikkhave, saƱƱÄ. There are these four perceptions.
KatamÄ catasso? What four?
Parittameko saƱjÄnÄti, One person perceives the limited.
mahaggatameko saƱjÄnÄti, One person perceives the expansive.
appamÄį¹ameko saƱjÄnÄti, One person perceives the limitless.
ānatthi kiƱcÄ«āti ÄkiƱcaƱƱÄyatanameko saƱjÄnÄtiāOne person, aware that āthere is nothing at allā, perceives the dimension of nothingness.
imÄ kho, bhikkhave, catasso saƱƱÄ. These are the four perceptions.
Etadaggaį¹, bhikkhave, imÄsaį¹ catunnaį¹ saƱƱÄnaį¹ yadidaį¹ ānatthi kiƱcÄ«āti ÄkiƱcaƱƱÄyatanameko saƱjÄnÄti. The best of these four perceptions is when a person, aware that āthere is nothing at allā, perceives the dimension of nothingness.
Evaį¹saƱƱinopi kho, bhikkhave, santi sattÄ. Some sentient beings perceive like this.
Evaį¹saƱƱīnampi kho, bhikkhave, sattÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the sentient beings who perceive like this decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Etadaggaį¹, bhikkhave, bÄhirakÄnaį¹ diį¹į¹higatÄnaį¹ yadidaį¹ āno cassaį¹, no ca me siyÄ, na bhavissÄmi, na me bhavissatÄ«āti. This is the best of the convictions of outsiders, that is: āI might not be, and it might not be mine. I will not be, and it will not be mine.ā
Evaį¹diį¹į¹hino, bhikkhave, etaį¹ pÄį¹ikaį¹
khaį¹: When someone has such a view, you can expect
āyÄ cÄyaį¹ bhave appaį¹ikulyatÄ, sÄ cassa na bhavissati; that they will not be attracted to continued existence,
yÄ cÄyaį¹ bhavanirodhe pÄį¹ikulyatÄ, sÄ cassa na bhavissatÄ«āti. and they will not be repulsed by the cessation of continued existence.
Evaį¹diį¹į¹hinopi kho, bhikkhave, santi sattÄ. Some sentient beings have such a view.
Evaį¹diį¹į¹hÄ«nampi kho, bhikkhave, sattÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the sentient beings who have views like this decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Santi, bhikkhave, eke samaį¹abrÄhmaį¹Ä paramatthavisuddhiį¹ paƱƱÄpenti. There are some ascetics and brahmins who advocate the ultimate purity of the spirit.
Etadaggaį¹, bhikkhave, paramatthavisuddhiį¹ paƱƱapentÄnaį¹ yadidaį¹ sabbaso ÄkiƱcaƱƱÄyatanaį¹ samatikkamma nevasaƱƱÄnÄsaƱƱÄyatanaį¹ upasampajja viharati. This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Te tadabhiƱƱÄya tassa sacchikiriyÄya dhammaį¹ desenti. They teach Dhamma in order to directly know and realize this.
Evaį¹vÄdinopi kho, bhikkhave, santi sattÄ. Some sentient beings have such a doctrine.
Evaį¹vÄdÄ«nampi kho, bhikkhave, sattÄnaį¹ attheva aƱƱathattaį¹ atthi vipariį¹Ämo. But even the sentient beings who have such a doctrine decay and perish.
Evaį¹ passaį¹, bhikkhave, sutavÄ ariyasÄvako tasmimpi nibbindati. Seeing this, a learned noble disciple grows disillusioned with it.
Tasmiį¹ nibbindanto agge virajjati, pageva hÄ«nasmiį¹. Their desire fades away even for the foremost, let alone the inferior.
Santi, bhikkhave, eke samaį¹abrÄhmaį¹Ä paramadiį¹į¹hadhammanibbÄnaį¹ paƱƱÄpenti. There are some ascetics and brahmins who advocate ultimate extinguishment in this very life.
Etadaggaį¹, bhikkhave, paramadiį¹į¹hadhammanibbÄnaį¹ paƱƱapentÄnaį¹ yadidaį¹ channaį¹ phassÄyatanÄnaį¹ samudayaƱca atthaį¹
gamaƱca assÄdaƱca ÄdÄ«navaƱca nissaraį¹aƱca yathÄbhÅ«taį¹ viditvÄ anupÄdÄ vimokkho. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact.
Evaį¹vÄdiį¹ kho maį¹, bhikkhave, evamakkhÄyiį¹ eke samaį¹abrÄhmaį¹Ä asatÄ tucchÄ musÄ abhÅ«tena abbhÄcikkhanti: Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim:
āsamaį¹o gotamo na kÄmÄnaį¹ pariƱƱaį¹ paƱƱÄpeti, na rÅ«pÄnaį¹ pariƱƱaį¹ paƱƱÄpeti, na vedanÄnaį¹ pariƱƱaį¹ paƱƱÄpetÄ«āti. āThe ascetic Gotama doesnāt advocate the complete understanding of sensual pleasures, forms, or feelings.ā
KÄmÄnaƱcÄhaį¹, bhikkhave, pariƱƱaį¹ paƱƱÄpemi, rÅ«pÄnaƱca pariƱƱaį¹ paƱƱÄpemi, vedanÄnaƱca pariƱƱaį¹ paƱƱÄpemi, diį¹į¹heva dhamme nicchÄto nibbuto sÄ«tibhÅ«to anupÄdÄ parinibbÄnaį¹ paƱƱÄpemÄ«āti. But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate full extinguishment by not grasping in this very life, wishless, quenched, and cooled.ā
Navamaį¹.