mi sona e ma pi lon ken.
mi pilin e ma lon.
mi wile e ma pi wile mi.

These are the words as recovered from the awoken well:

jan Panasa li pana e ijo pana tawa jan Sipi.
ona li toki e ni: o moku e kili suwi ni!
jan Sipi li toki e ni: o toki mute.
jan Panasa li toki e ni:

kili ni li pana e pilin sike en loje en ko tawa mi.
kili li pona mute tawa mi, a!

jan Sipi li pona e jan Panasa li toki e ni:

ni li kama pona e mi.

jan Sipi li weka e kili. kili li tawa weka lon kon.

Here follows a relaxed translation:

Panasa presents Tipi with a gift. He explains: “Eat this sweet fruit!” Tipi says: tell me more. Panasa continues: “It is round and red and soft. Fruit is so delicious!” Tipi thanks Panasa. He says: “I will enjoy it.” Tipi lets go of the fruit and it flies off in the air.

Associative musings:

If you consider our brains as predictors of its model of all experiences, then what you experience using your phyiscal body is not objective existence, but your reaction to the difference between your automatic prediction and the actual sensory inputs. With your thoughts you can construct plausible yet artificial predictions of the world, and your desires construct a prediction for a world fulfilling your wants and needs.

While all three world models can be argued to be real, they seldom overlap. It can be confusing to live as if this is otherwise. Be wary of those who preach that you can experience a desired world, or that every possible world is a probably world. And feel free to think of undesired world.

Read a newer koan (If talking is hard, speak softly.)

Read an older koan (If you grow a tree, you can create a book. But the knowledge of the tree is not in the book.)