SN42:8 The Conch Blower
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1On one occasion the Blessed One was dwelling at Nalanda in Pavarika's Mango Grove. Then Asibandhakaputta the headman, a lay disciple of the nigaṇṭhas, [n.343] The Jains. On Nigaṇṭha Nataputta, see SN41.8. approached the Blessed One … . The Blessed One then said to him as he was sitting to one side:
"In what way, headman, does Nigaṇṭha Nataputta teach the Dhamma to his disciples?"
"Venerable sir, Nigaṇṭha Nataputta teaches the Dhamma to his disciples thus: ‘Anyone at all who destroys life is bound for a state of misery, bound for hell. Anyone at all who takes what is not given is bound for a state of misery, bound for hell. Anyone at all who engages in sexual misconduct is bound for a state of misery, bound for hell. Anyone at all who speaks falsehood is bound for a state of misery, bound for hell. One is led on to rebirth by the manner in which one usually dwells.’ It is in such a way, venerable sir, that Nigaṇṭha Nataputta teaches the Dhamma to his disciples."
"If, headman, it were the case that one is led on to rebirth by the manner in which one usually dwells, sn.iv.318 then according to Nigaṇṭha Nataputta's word, no one at all would be bound for a state of misery, bound for hell.
2What do you think, headman? In the case of a person who destroys life, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is destroying life or those when he is not doing so?"
"In the case of a person who destroys life, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is destroying life are infrequent while those when he is not doing so are frequent."
"So, headman, if it were the case that one is led on to rebirth by the manner in which one usually dwells, then according to Nigaṇṭha Nataputta's word no one at all would be bound for a state of misery, bound for hell.
3–5"What do you think, headman? In the case of a person who takes what is not given … who engages in sexual misconduct … sn.iv.319 who speaks falsehood, if one compares one occasion with another, whether by day or by night, which is more frequent: the occasions when he is speaking falsehood or those when he is not speaking falsehood?"
"In the case of a person who speaks falsehood, venerable sir, if one compares one occasion with another, whether by day or by night, the occasions when he is speaking falsehood are infrequent while those when he is not speaking falsehood are frequent."
"So, headman, if it were the case that one is led on to rebirth by the manner in which one usually dwells, then according to Nigaṇṭha Nataputta's word no one at all would be bound for a state of misery, bound for hell.
6"Here, headman, some teacher holds such a doctrine and view as this: ‘Anyone at all who destroys life … who takes what is not given … who engages in sexual misconduct … who speaks falsehood is bound for a state of misery, is bound for hell.’ Then a disciple has full confidence in that teacher. It occurs to him: ‘My teacher holds such a doctrine and view as this: "Anyone at all who destroys life is bound for a state of misery, bound for hell." Now I have destroyed life, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion and that state of mind, and if he does not relinquish that view, then according to his deserts he will be, as it were, dropped off in hell. [n.344] Yathābhataṃ (Ee: yathā hataṁ) nikkhitto evaṁ niraye. The idiom is obscure and the rendering here conjectural. The phrase also occurs at MN I 71,31, rendered at MLDB p. 167: "then as (surely as if he had been) carried off and put there he will wind up in hell." This rendering, which follows Ps II 32 (yathā nirayapālehi ābharitvā niraye ̣hapito), is problematic, for yathābhataṁ is an indeclinable with an adverbal function, not a substantive set in apposition to the subject. The function of evaṁ, too, is obscure. See the inconclusive discussion in PED, s.v. yathā.
"It occurs to him: ‘My teacher holds such a doctrine and view as this: "Anyone at all who takes what is not given is bound for a state of misery, bound for hell." Now I have taken what is not given, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.
"It occurs to him: ‘My teacher holds such a doctrine and view as this: "Anyone at all who engages in sexual misconduct sn.iv.320 is bound for a state of misery, bound for hell." Now I have engaged in sexual misconduct, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.
"It occurs to him: ‘My teacher holds such a doctrine and view as this: "Anyone at all who speaks falsehood is bound for a state of misery, bound for hell." Now I have spoken falsehood, so I too am bound for a state of misery, bound for hell.’ Thus he acquires such a view. If he does not abandon that assertion … he will be, as it were, dropped off in hell.
7"But here, headman, a Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One. In many ways he criticizes and censures the destruction of life, and he says: ‘Abstain from the destruction of life.’ He criticizes and censures the taking of what is not given, and he says: ‘Abstain from taking what is not given.’ He criticizes and censures sexual misconduct, and he says: ‘Abstain from sexual misconduct.’ He criticizes and censures false speech, and he says: ‘Abstain from false speech.’
"Then a disciple has full confidence in that teacher. He reflects thus: ‘In many ways the Blessed One criticizes and censures the destruction of life, and he says: "Abstain from the destruction of life." Now I have destroyed life to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons the destruction of life and he abstains from the destruction of life in the future. Thus there comes about the abandoning of that evil deed; [n.345] Ee here omits evam etassa pāpassa kammassa pahānaṃ hoti. thus there comes about the transcending of that evil deed.
8"He reflects thus: ‘In many ways the Blessed One criticizes and censures the taking of what is not given, and he says: "Abstain from taking what is not given." Now I have taken what is not given to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, sn.iv.321 he abandons the taking of what is not given and he abstains from taking what is not given in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
9"He reflects thus: ‘In many ways the Blessed One criticizes and censures sexual misconduct, and he says: "Abstain from sexual misconduct." Now I have engaged in sexual misconduct to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons sexual misconduct and he abstains from sexual misconduct in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
10"He reflects thus: ‘In many ways the Blessed One criticizes and censures false speech, and he says: "Abstain from false speech." Now I have spoken falsehood to such and such an extent. That wasn’t proper; that wasn’t good. But though I feel regret over this, that evil deed of mine cannot be undone.’ Having reflected thus, he abandons false speech and he abstains from false speech in the future. Thus there comes about the abandoning of that evil deed; thus there comes about the transcending of that evil deed.
11"Having abandoned the destruction of life, he abstains from the destruction of life. Having abandoned the taking of what is not given, he abstains from taking what is not given. Having abandoned sexual misconduct, he abstains from sexual misconduct. Having abandoned false speech, he abstains from false speech. Having abandoned divisive speech, he abstains from divisive speech. Having abandoned harsh speech, he abstains from harsh speech. Having abandoned idle chatter, he abstains from idle chatter. Having abandoned covetousness, he is uncovetous. sn.iv.322 Having abandoned ill will and hatred, he has a mind without ill will. Having abandoned wrong view, he is one of right view.
12"Then, headman, that noble disciple—who is thus devoid of covetousness, devoid of ill will, unconfused, clearly comprehending, ever mindful—dwells pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by lovingkindness is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there.
[n.346] Cp. AN V 299–301. Spk: When (simple) "lovingkindness" is said, this can be interpreted either as access concentration or absorption, but when it is qualified as "liberation of mind" (cetovimutti) it definitely means absorption. It is sense-sphere kamma that is called limited kamma (pamāṇakatạ kammạ); form-sphere kamma is called limitless (or measureless, appamāṇakataṁ) kamma. This is called limitless because it is done by transcending the limit, for it is developed by way of specified, unspecified, and directional pervasion (see Vism 309–11; Ppn 9:49–58).
Does not remain there, does not persist there (na taṃ tatrāvasissati, na taṃ tatrāvattị̣hati). Spk: That sense-sphere kamma does not linger on, does not stay on, in that form-sphere or formless-sphere kamma. What is meant? That sense-sphere kamma is unable to overpower the form-sphere or formless-sphere kamma or to persist and gain the opportunity (to yield its own results); rather, as a great flood might inundate a little stream, the form-sphere or formless-sphere kamma overpowers the sense-sphere kamma and remains after having made an opportunity (for its own results). The superior kamma, having prevented the sense-sphere kamma from producing its result, on its own leads to rebirth in the brahma world.
13"He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. Just as a strong conch blower can easily send his signal to the four quarters, so too, when the liberation of mind by equanimity is developed and cultivated in this way, any limited kamma that was done does not remain there, does not persist there."
14When this was said, Asibandhakaputta the headman said to the Blessed One: "Magnificent, venerable sir! … From today let the Blessed One remember me as a lay follower who has gone for refuge for life."
1Ekaṁ samayaṁ bhagavā nāḷandāyaṁ vihārati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ bhagavā etadavoca:
"Kathaṁ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī"ti?
"Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ deseti: ‘yo koci pāṇaṁ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṁbahulaṁ yaṁbahulaṁ vihārati, tena tena nīyatī’ti. Evaṁ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṁ dhammaṁ desetī"ti.
"‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, vihārati, tena tena nīyati’, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
2Taṁ kiṁ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so pāṇamatipāteti, yaṁ vā so pāṇaṁ nātipātetī"ti?
"Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṁ so pāṇaṁ nātipātetī"ti.
"‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, vihārati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
3Taṁ kiṁ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so adinnaṁ ādiyati, yaṁ vā so adinnaṁ nādiyatī"ti.
"Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṁ upādāya appataro so samayo, yaṁ so adinnaṁ ādiyati, atha kho sveva bahutaro samayo, yaṁ so adinnaṁ nādiyatī"ti.
"‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, vihārati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
4Taṁ kiṁ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so kāmesu micchā carati, yaṁ vā so kāmesu micchā na caratī"ti?
"Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo yaṁ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṁ so kāmesu micchā na caratī"ti.
"‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, vihārati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
5Taṁ kiṁ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, katamo bahutaro samayo, yaṁ vā so musā bhaṇati, yaṁ vā so musā na bhaṇatī"ti?
"Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṁ upādāya, appataro so samayo, yaṁ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṁ so musā na bhaṇatī"ti.
"‘Yaṁbahulaṁ yaṁbahulañca, gāmaṇi, vihārati tena tena nīyatī’ti, evaṁ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṁ.
6Idha, gāmaṇi, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṁ hoti: ‘mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi – yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi – yo koci adinnaṁ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṁ ādinnaṁ ahampamhi āpāyiko nerayikoti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi – yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
Mayhaṁ kho satthā evaṁvādī evaṁdiṭṭhi – yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṁ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṁ paṭilabhati. Taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
7Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So anekapariyāyena pāṇātipātaṁ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. Adinnādānaṁ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. Kāmesumicchācāraṁ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. Musāvādaṁ garahati vigarahati ‘musāvādā viramathā’ti cāha.
Tasmiṁ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati: ‘bhagavā kho anekapariyāyena pāṇātipātaṁ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ. Na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva pāṇātipātaṁ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
8‘Bhagavā kho anekapariyāyena adinnādānaṁ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā adinnaṁ ādinnaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṁ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
9‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṁ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā kāmesu micchā ciṇṇaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṁ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
10‘Bhagavā kho pana anekapariyāyena musāvādaṁ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā. Yaṁ kho pana mayā musā bhaṇitaṁ yāvatakaṁ vā tāvatakaṁ vā taṁ na suṭṭhu, taṁ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṁ, na metaṁ pāpaṁ kammaṁ akataṁ bhavissatī’ti. So iti paṭisaṅkhāya tañceva musāvādaṁ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṁ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
11So pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Musāvādaṁ pahāya musāvādā paṭivirato hoti. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Abhijjhaṁ pahāya anabhijjhālu hoti. Byā pāda ppadosaṁ pahāya abyāpannacitto hoti. Micchādiṭṭhiṁ pahāya sammādiṭṭhiko hoti.
12Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṁ bhāvitāya mettāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati.
13Sa kho so, gāmaṇi, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … . Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihārati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihārati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṁ bhāvitāya upekkhāya cetovimuttiyā evaṁ bahulīkatāya yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhatī"ti.
14Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante … pe … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Aṭṭhamaṁ.