နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

အင်္ဂုတ္တရနိကာယော

The Book of the Numerical Discourses

ပဉ္စကနိပါတပါဠိ

The Book of the Fives

၁. ပဌမပဏ္ဏာသကံ

1. The First Fifty

၁. သေခဗလဝဂ္ဂေါ

1. The Chapter on the Strengths of a Learner

၁. သံခိတ္တသုတ္တံ

1. The Brief Discourse

၁. ဧဝံ [Pg.1] မေ သုတံ – ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တတြ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ – ‘‘ဘိက္ခဝေါ’’တိ. ‘‘ဘဒန္တေ’’တိ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

1. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus: “Bhikkhus.” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, သေခဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဟိရီဗလံ, ဩတ္တပ္ပဗလံ, ဝီရိယဗလံ, ပညာဗလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သေခဗလာနိ.

“Bhikkhus, there are these five strengths of a learner. Which five? The strength of faith, the strength of moral shame, the strength of moral dread, the strength of energy, and the strength of wisdom—these, bhikkhus, are the five strengths of a learner.”

‘‘တသ္မာတိဟ, ဘိက္ခဝေ, ဧဝံ သိက္ခိတဗ္ဗံ – ‘သဒ္ဓါဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေန, ဟိရီဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေန, ဩတ္တပ္ပဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေန, ဝီရိယဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေန, ပညာဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေနာ’တိ. ဧဝဉှိ ဝေါ, ဘိက္ခဝေ, သိက္ခိတဗ္ဗ’’န္တိ. ဣဒမဝေါစ ဘဂဝါ. အတ္တမနာ တေ ဘိက္ခူ ဘဂဝတော ဘာသိတံ အဘိနန္ဒုန္တိ. ပဌမံ.

“Therefore, bhikkhus, you should train yourselves thus: ‘We shall be endowed with the strength of faith, a strength of a learner; we shall be endowed with the strength of moral shame, a strength of a learner; we shall be endowed with the strength of moral dread, a strength of a learner; we shall be endowed with the strength of energy, a strength of a learner; we shall be endowed with the strength of wisdom, a strength of a learner.’ Thus indeed, bhikkhus, should you train yourselves.” The Blessed One said this. Delighted, those bhikkhus rejoiced in the Blessed One’s words. The First.

၂. ဝိတ္ထတသုတ္တံ

2. The Detailed Discourse

၂. ‘‘ပဉ္စိမာနိ[Pg.2], ဘိက္ခဝေ, သေခဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဟိရီဗလံ, ဩတ္တပ္ပဗလံ, ဝီရိယဗလံ, ပညာဗလံ. ကတမဉ္စ, ဘိက္ခဝေ, သဒ္ဓါဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော သဒ္ဓေါ ဟောတိ, သဒ္ဒဟတိ တထာဂတဿ ဗောဓိံ – ‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သဒ္ဓါဗလံ.

2. “Bhikkhus, there are these five strengths of a learner. Which five? The strength of faith, the strength of moral shame, the strength of moral dread, the strength of energy, and the strength of wisdom. And what, bhikkhus, is the strength of faith? Here, bhikkhus, a noble disciple has faith; he has faith in the Tathāgata’s enlightenment: ‘Thus the Blessed One is an Arahant, perfectly self-awakened, accomplished in knowledge and conduct, sublime, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Awakened One, the Blessed One.’ This, bhikkhus, is called the strength of faith.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ဟိရီဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဟိရိမာ ဟောတိ, ဟိရီယတိ ကာယဒုစ္စရိတေန ဝစီဒုစ္စရိတေန မနောဒုစ္စရိတေန, ဟိရီယတိ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ သမာပတ္တိယာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ဟိရီဗလံ.

“And what, bhikkhus, is the strength of moral shame? Here, bhikkhus, a noble disciple has moral shame; he is ashamed of misconduct by body, speech, and mind; he is ashamed of the attainment of evil, unwholesome states. This, bhikkhus, is called the strength of moral shame.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ဩတ္တပ္ပဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဩတ္တပ္ပီ ဟောတိ, ဩတ္တပ္ပတိ ကာယဒုစ္စရိတေန ဝစီဒုစ္စရိတေန မနောဒုစ္စရိတေန, ဩတ္တပ္ပတိ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ သမာပတ္တိယာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ဩတ္တပ္ပဗလံ.

“And what, bhikkhus, is the strength of moral dread? Here, bhikkhus, a noble disciple has moral dread; he is afraid of misconduct by body, speech, and mind; he is afraid of the attainment of evil, unwholesome states. This, bhikkhus, is called the strength of moral dread.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ဝီရိယဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ဝီရိယဗလံ.

“And what, bhikkhus, is the strength of energy? Here, bhikkhus, a noble disciple lives with energy aroused for the abandoning of unwholesome states and for the attainment of wholesome states; he is resolute, of steadfast endeavor, not casting off the burden in regard to wholesome states. This, bhikkhus, is called the strength of energy.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ပညာဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ပညဝါ ဟောတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ပညာဗလံ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သေခဗလာနိ.

“And what, bhikkhus, is the strength of wisdom? Here, bhikkhus, a noble disciple is wise, endowed with wisdom concerning arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. This, bhikkhus, is called the strength of wisdom. These, bhikkhus, are the five strengths of a learner.

‘‘တသ္မာတိဟ, ဘိက္ခဝေ, ဧဝံ သိက္ခိတဗ္ဗံ – ‘သဒ္ဓါဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေန, ဟိရီဗလေန… ဩတ္တပ္ပဗလေန … ဝီရိယဗလေန… ပညာဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေနာ’တိ. ဧဝဉှိ ခေါ, ဘိက္ခဝေ, သိက္ခိတဗ္ဗ’’န္တိ. ဒုတိယံ.

“Therefore, bhikkhus, you should train yourselves thus: ‘We shall be endowed with the strength of faith, a strength of a learner; with the strength of moral shame… with the strength of moral dread… with the strength of energy… and with the strength of wisdom, a strength of a learner.’ Thus indeed, bhikkhus, should you train yourselves.” The Second.

၃. ဒုက္ခသုတ္တံ

3. The Discourse on Suffering

၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခံ ဝိဟရတိ သဝိဃာတံ သဥပါယာသံ သပရိဠာဟံ, ကာယဿ စ ဘေဒါ ပရံ မရဏာ [Pg.3] ဒုဂ္ဂတိ ပါဋိကင်္ခါ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အဿဒ္ဓေါ ဟောတိ, အဟိရိကော ဟောတိ, အနောတ္တပ္ပီ ဟောတိ, ကုသီတော ဟောတိ, ဒုပ္ပညော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခံ ဝိဟရတိ သဝိဃာတံ သဥပါယာသံ သပရိဠာဟံ, ကာယဿ စ ဘေဒါ ပရံ မရဏာ ဒုဂ္ဂတိ ပါဋိကင်္ခါ.

3. “Bhikkhus, a bhikkhu endowed with five qualities dwells in suffering in this very life—with vexation, with despair, and with torment—and with the breakup of the body, after death, an unhappy destination is to be expected. With which five? Here, bhikkhus, a bhikkhu is without faith, is shameless, is without fear of wrongdoing, is lazy, and is unwise. Indeed, bhikkhus, a bhikkhu endowed with these five qualities dwells in suffering in this very life—with vexation, with despair, and with torment—and with the breakup of the body, after death, an unhappy destination is to be expected.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ သုခံ ဝိဟရတိ အဝိဃာတံ အနုပါယာသံ အပရိဠာဟံ, ကာယဿ စ ဘေဒါ ပရံ မရဏာ သုဂတိ ပါဋိကင်္ခါ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓေါ ဟောတိ, ဟိရီမာ ဟောတိ, ဩတ္တပ္ပီ ဟောတိ, အာရဒ္ဓဝီရိယော ဟောတိ, ပညဝါ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ သုခံ ဝိဟရတိ အဝိဃာတံ အနုပါယာသံ အပရိဠာဟံ, ကာယဿ စ ဘေဒါ ပရံ မရဏာ သုဂတိ ပါဋိကင်္ခါ’’တိ. တတိယံ.

“Bhikkhus, a bhikkhu endowed with five qualities dwells happily in this very life—without vexation, without despair, and without torment—and with the breakup of the body, after death, a happy destination is to be expected. With which five? Here, bhikkhus, a bhikkhu is faithful, is conscientious, is scrupulous, is energetic, and is wise. Indeed, bhikkhus, a bhikkhu endowed with these five qualities dwells happily in this very life—without vexation, without despair, and without torment—and with the breakup of the body, after death, a happy destination is to be expected.” The Third.

၄. ယထာဘတသုတ္တံ

4. The Discourse on 'As If Brought'

၄. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အဿဒ္ဓေါ ဟောတိ, အဟိရိကော ဟောတိ, အနောတ္တပ္ပီ ဟောတိ, ကုသီတော ဟောတိ, ဒုပ္ပညော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

4. “Bhikkhus, a bhikkhu endowed with five qualities is placed in hell just as if brought and deposited there. With which five? Here, bhikkhus, a bhikkhu is without faith, is shameless, is without fear of wrongdoing, is lazy, and is unwise. Indeed, bhikkhus, a bhikkhu endowed with these five qualities is placed in hell just as if brought and deposited there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓေါ ဟောတိ, ဟိရီမာ ဟောတိ, ဩတ္တပ္ပီ ဟောတိ, အာရဒ္ဓဝီရိယော ဟောတိ, ပညဝါ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. စတုတ္ထံ.

“Monks, a monk endowed with five qualities is placed in heaven just as if brought and deposited there. With which five? Here, monks, a monk has faith, has moral shame, has moral dread, is energetic, and is wise. Indeed, monks, a monk endowed with these five qualities is placed in heaven just as if brought and deposited there.” The fourth.

၅. သိက္ခာသုတ္တံ

5. The Discourse on the Training

၅. ‘‘ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ, တဿ ဒိဋ္ဌေဝ ဓမ္မေ ပဉ္စ သဟဓမ္မိကာ ဝါဒါနုပါတာ ဂါရယှာ ဌာနာ အာဂစ္ဆန္တိ. ကတမေ ပဉ္စ? သဒ္ဓါပိ နာမ တေ နာဟောသိ ကုသလေသု ဓမ္မေသု, ဟိရီပိ နာမ တေ နာဟောသိ ကုသလေသု ဓမ္မေသု, ဩတ္တပ္ပမ္ပိ [Pg.4] နာမ တေ နာဟောသိ ကုသလေသု ဓမ္မေသု, ဝီရိယမ္ပိ နာမ တေ နာဟောသိ ကုသလေသု ဓမ္မေသု, ပညာပိ နာမ တေ နာဟောသိ ကုသလေသု ဓမ္မေသု. ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ, တဿ ဒိဋ္ဌေဝ ဓမ္မေ ဣမေ ပဉ္စ သဟဓမ္မိကာ ဝါဒါနုပါတာ ဂါရယှာ ဌာနာ အာဂစ္ဆန္တိ.

5. “Bhikkhus, should any bhikkhu or bhikkhunī renounce the training and revert to the lower life, five well-founded and blameworthy grounds for accusation and reproach come to them in this very life. What five? ‘Indeed, you had no faith in wholesome dhammas.’ ‘Indeed, you had no moral shame regarding wholesome dhammas.’ ‘Indeed, you had no moral dread regarding wholesome dhammas.’ ‘Indeed, you had no energy regarding wholesome dhammas.’ ‘Indeed, you had no wisdom regarding wholesome dhammas.’ Bhikkhus, should any bhikkhu or bhikkhunī renounce the training and revert to the lower life, these five well-founded and blameworthy grounds for accusation and reproach come to them in this very life.”

‘‘ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ သဟာပိ ဒုက္ခေန သဟာပိ ဒေါမနဿေန အဿုမုခေါ ရုဒမာနော ပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ စရတိ, တဿ ဒိဋ္ဌေဝ ဓမ္မေ ပဉ္စ သဟဓမ္မိကာ ပါသံသာ ဌာနာ အာဂစ္ဆန္တိ. ကတမေ ပဉ္စ? သဒ္ဓါပိ နာမ တေ အဟောသိ ကုသလေသု ဓမ္မေသု, ဟိရီပိ နာမ တေ အဟောသိ ကုသလေသု ဓမ္မေသု, ဩတ္တပ္ပမ္ပိ နာမ တေ အဟောသိ ကုသလေသု ဓမ္မေသု, ဝီရိယမ္ပိ နာမ တေ အဟောသိ ကုသလေသု ဓမ္မေသု, ပညာပိ နာမ တေ အဟောသိ ကုသလေသု ဓမ္မေသု. ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ သဟာပိ ဒုက္ခေန သဟာပိ ဒေါမနဿေန အဿုမုခေါ ရုဒမာနော ပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ စရတိ, တဿ ဒိဋ္ဌေဝ ဓမ္မေ ဣမေ ပဉ္စ သဟဓမ္မိကာ ပါသံသာ ဌာနာ အာဂစ္ဆန္တီ’’တိ. ပဉ္စမံ.

“Bhikkhus, should any bhikkhu or bhikkhunī—even with suffering, even with sorrow, with a tearful face and weeping—live the holy life, utterly complete and pure, five well-founded grounds for praise come to them in this very life. What five? ‘Indeed, you had faith in wholesome dhammas.’ ‘Indeed, you had moral shame regarding wholesome dhammas.’ ‘Indeed, you had moral dread regarding wholesome dhammas.’ ‘Indeed, you had energy regarding wholesome dhammas.’ ‘Indeed, you had wisdom regarding wholesome dhammas.’ Bhikkhus, should any bhikkhu or bhikkhunī—even with suffering, even with sorrow, with a tearful face and weeping—live the holy life, utterly complete and pure, these five well-founded grounds for praise come to them in this very life.” The fifth.

၆. သမာပတ္တိသုတ္တံ

6. The Discourse on Attainment

၆. ‘‘န တာဝ, ဘိက္ခဝေ, အကုသလဿ သမာပတ္တိ ဟောတိ ယာဝ သဒ္ဓါ ပစ္စုပဋ္ဌိတာ ဟောတိ ကုသလေသု ဓမ္မေသု. ယတော စ ခေါ, ဘိက္ခဝေ, သဒ္ဓါ အန္တရဟိတာ ဟောတိ, အသဒ္ဓိယံ ပရိယုဋ္ဌာယ တိဋ္ဌတိ; အထ အကုသလဿ သမာပတ္တိ ဟောတိ.

6. “Bhikkhus, there is no attainment of the unwholesome for as long as faith is present in wholesome dhammas. But when, bhikkhus, faith has disappeared and faithlessness stands enveloping, then there is attainment of the unwholesome.

‘‘န တာဝ, ဘိက္ခဝေ, အကုသလဿ သမာပတ္တိ ဟောတိ ယာဝ ဟိရီ ပစ္စုပဋ္ဌိတာ ဟောတိ ကုသလေသု ဓမ္မေသု. ယတော စ ခေါ, ဘိက္ခဝေ, ဟိရီ အန္တရဟိတာ ဟောတိ, အဟိရိကံ ပရိယုဋ္ဌာယ တိဋ္ဌတိ; အထ အကုသလဿ သမာပတ္တိ ဟောတိ.

“Bhikkhus, there is no attainment of the unwholesome for as long as moral shame is present in wholesome dhammas. But when, bhikkhus, moral shame has disappeared and shamelessness stands enveloping, then there is attainment of the unwholesome.

‘‘န တာဝ, ဘိက္ခဝေ, အကုသလဿ သမာပတ္တိ ဟောတိ ယာဝ ဩတ္တပ္ပံ ပစ္စုပဋ္ဌိတံ ဟောတိ ကုသလေသု ဓမ္မေသု. ယတော စ ခေါ, ဘိက္ခဝေ, ဩတ္တပ္ပံ အန္တရဟိတံ ဟောတိ, အနောတ္တပ္ပံ ပရိယုဋ္ဌာယ တိဋ္ဌတိ; အထ အကုသလဿ သမာပတ္တိ ဟောတိ.

“Bhikkhus, there is no attainment of the unwholesome for as long as moral dread is present in wholesome dhammas. But when, bhikkhus, moral dread has disappeared and lack of moral dread stands enveloping, then there is attainment of the unwholesome.

‘‘န [Pg.5] တာဝ, ဘိက္ခဝေ, အကုသလဿ သမာပတ္တိ ဟောတိ ယာဝ ဝီရိယံ ပစ္စုပဋ္ဌိတံ ဟောတိ ကုသလေသု ဓမ္မေသု. ယတော စ ခေါ, ဘိက္ခဝေ, ဝီရိယံ အန္တရဟိတံ ဟောတိ, ကောသဇ္ဇံ ပရိယုဋ္ဌာယ တိဋ္ဌတိ; အထ အကုသလဿ သမာပတ္တိ ဟောတိ.

“Bhikkhus, there is no attainment of the unwholesome for as long as energy is present in wholesome dhammas. But when, bhikkhus, energy has disappeared and sloth stands enveloping, then there is attainment of the unwholesome.

‘‘န တာဝ, ဘိက္ခဝေ, အကုသလဿ သမာပတ္တိ ဟောတိ ယာဝ ပညာ ပစ္စုပဋ္ဌိတာ ဟောတိ ကုသလေသု ဓမ္မေသု. ယတော စ ခေါ, ဘိက္ခဝေ, ပညာ အန္တရဟိတာ ဟောတိ, ဒုပ္ပညာ ပရိယုဋ္ဌာယ တိဋ္ဌတိ; အထ အကုသလဿ သမာပတ္တိ ဟောတီ’’တိ. ဆဋ္ဌံ.

“Bhikkhus, there is no attainment of the unwholesome for as long as wisdom is present in wholesome dhammas. But when, bhikkhus, wisdom has disappeared and lack of wisdom stands enveloping, then there is attainment of the unwholesome.” The sixth.

၇. ကာမသုတ္တံ

7. The Discourse on Sensual Pleasures

၇. ‘‘ယေဘုယျေန, ဘိက္ခဝေ, သတ္တာ ကာမေသု လဠိတာ. အသိတဗျာဘင်္ဂိံ, ဘိက္ခဝေ, ကုလပုတ္တော ဩဟာယ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော ဟောတိ, ‘သဒ္ဓါပဗ္ဗဇိတော ကုလပုတ္တော’တိ အလံ ဝစနာယ. တံ ကိဿ ဟေတု? လဗ္ဘာ, ဘိက္ခဝေ, ယောဗ္ဗနေန ကာမာ တေ စ ခေါ ယာဒိသာ ဝါ တာဒိသာ ဝါ. ယေ စ, ဘိက္ခဝေ, ဟီနာ ကာမာ ယေ စ မဇ္ဈိမာ ကာမာ ယေ စ ပဏီတာ ကာမာ, သဗ္ဗေ ကာမာ ‘ကာမာ’တွေဝ သင်္ခံ ဂစ္ဆန္တိ. သေယျထာပိ, ဘိက္ခဝေ, ဒဟရော ကုမာရော မန္ဒော ဥတ္တာနသေယျကော ဓာတိယာ ပမာဒမနွာယ ကဋ္ဌံ ဝါ ကဌလံ ဝါ မုခေ အာဟရေယျ. တမေနံ ဓာတိ သီဃံ သီဃံ မနသိ ကရေယျ; သီဃံ သီဃံ မနသိ ကရိတွာ သီဃံ သီဃံ အာဟရေယျ. နော စေ သက္ကုဏေယျ သီဃံ သီဃံ အာဟရိတုံ, ဝါမေန ဟတ္ထေန သီသံ ပရိဂ္ဂဟေတွာ ဒက္ခိဏေန ဟတ္ထေန ဝင်္ကင်္ဂုလိံ ကရိတွာ သလောဟိတမ္ပိ အာဟရေယျ. တံ ကိဿ ဟေတု? ‘အတ္ထေသာ, ဘိက္ခဝေ, ကုမာရဿ ဝိဟေသာ; နေသာ နတ္ထီ’တိ ဝဒါမိ. ကရဏီယဉ္စ ခေါ ဧတံ, ဘိက္ခဝေ, ဓာတိယာ အတ္ထကာမာယ ဟိတေသိနိယာ အနုကမ္ပိကာယ, အနုကမ္ပံ ဥပါဒါယ. ယတော စ ခေါ, ဘိက္ခဝေ, သော ကုမာရော ဝုဒ္ဓေါ ဟောတိ အလံပညော, အနပေက္ခာ ဒါနိ, ဘိက္ခဝေ, ဓာတိ တသ္မိံ ကုမာရေ ဟောတိ – ‘အတ္တဂုတ္တော ဒါနိ ကုမာရော နာလံ ပမာဒါယာ’တိ.

7. “For the most part, monks, beings delight in sensual pleasures. A clansman, monks, having abandoned the yoke for carrying a sickle, has gone forth from the household life into homelessness; it is fitting to say of him, ‘This clansman has gone forth out of faith.’ For what reason? Because, monks, sensual pleasures are attainable in youth—of whatever kind they may be. Whether they are inferior sensual pleasures, middling sensual pleasures, or superior sensual pleasures, all are reckoned simply as ‘sensual pleasures.’ Suppose, monks, a young, foolish infant boy, lying on his back, might, due to the nurse’s negligence, put a piece of wood or a potsherd into his mouth. The nurse would quickly pay attention to him; having quickly paid attention, she would quickly remove it. If she could not remove it quickly, she would hold his head with her left hand and, making a hooked finger with her right hand, would remove it even if it drew blood. For what reason? I say, monks, that this is an affliction for the boy; it is not that there is no affliction. And this, monks, should be done by a nurse who desires his welfare, seeks his good, and is compassionate, acting out of compassion. But when, monks, that boy is grown and has sufficient wisdom, the nurse is then unconcerned about that boy, thinking, ‘Now the boy can guard himself; he is not liable to negligence.’”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ယာဝကီဝဉ္စ ဘိက္ခုနော သဒ္ဓါယ အကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ဟိရိယာ အကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ဩတ္တပ္ပေန အကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ဝီရိယေန အကတံ ဟောတိ [Pg.6] ကုသလေသု ဓမ္မေသု, ပညာယ အကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, အနုရက္ခိတဗ္ဗော တာဝ မေ သော, ဘိက္ခဝေ, ဘိက္ခု ဟောတိ. ယတော စ ခေါ, ဘိက္ခဝေ, ဘိက္ခုနော သဒ္ဓါယ ကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ဟိရိယာ ကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ဩတ္တပ္ပေန ကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ဝီရိယေန ကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, ပညာယ ကတံ ဟောတိ ကုသလေသု ဓမ္မေသု, အနပေက္ခော ဒါနာဟံ, ဘိက္ခဝေ, တသ္မိံ ဘိက္ခုသ္မိံ ဟောမိ – ‘အတ္တဂုတ္တော ဒါနိ ဘိက္ခု နာလံ ပမာဒါယာ’’’တိ. သတ္တမံ.

“In the same way, monks, for as long as a monk has left undone what should be done with faith in regard to wholesome qualities, has left undone what should be done with moral shame in regard to wholesome qualities, has left undone what should be done with moral dread in regard to wholesome qualities, has left undone what should be done with energy in regard to wholesome qualities, and has left undone what should be done with wisdom in regard to wholesome qualities, for that long, monks, that monk must be protected by me. But when, monks, a monk has done what should be done with faith in regard to wholesome qualities, has done what should be done with moral shame in regard to wholesome qualities, has done what should be done with moral dread in regard to wholesome qualities, has done what should be done with energy in regard to wholesome qualities, and has done what should be done with wisdom in regard to wholesome qualities, then, monks, I am unconcerned about that monk, thinking: ‘Now the monk is self-guarded and not liable to negligence.’” The seventh.

၈. စဝနသုတ္တံ

8. The Discourse on Falling Away

၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ကတမေဟိ ပဉ္စဟိ? အသဒ္ဓေါ, ဘိက္ခဝေ, ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. အဟိရိကော, ဘိက္ခဝေ, ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. အနောတ္တပ္ပီ, ဘိက္ခဝေ, ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ကုသီတော, ဘိက္ခဝေ, ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဒုပ္ပညော, ဘိက္ခဝေ, ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ.

8. “Monks, a monk endowed with five qualities falls away and is not established in the good Dhamma. Which five? A faithless monk, monks, falls away and is not established in the good Dhamma. A shameless monk, monks, falls away and is not established in the good Dhamma. A monk without moral dread, monks, falls away and is not established in the good Dhamma. A lazy monk, monks, falls away and is not established in the good Dhamma. A monk without wisdom, monks, falls away and is not established in the good Dhamma. A monk endowed with these five qualities, monks, falls away and is not established in the good Dhamma.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ကတမေဟိ ပဉ္စဟိ? သဒ္ဓေါ, ဘိက္ခဝေ, ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဟိရီမာ, ဘိက္ခဝေ, ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဩတ္တပ္ပီ, ဘိက္ခဝေ, ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. အာရဒ္ဓဝီရိယော, ဘိက္ခဝေ, ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ပညဝါ, ဘိက္ခဝေ, ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ’’တိ. အဋ္ဌမံ.

“Monks, a monk endowed with five qualities does not fall away and is established in the good Dhamma. Which five? A faithful monk, monks, does not fall away and is established in the good Dhamma. A monk with moral shame, monks, does not fall away and is established in the good Dhamma. A monk with moral dread, monks, does not fall away and is established in the good Dhamma. An energetic monk, monks, does not fall away and is established in the good Dhamma. A wise monk, monks, does not fall away and is established in the good Dhamma. A monk endowed with these five qualities, monks, does not fall away and is established in the good Dhamma.” The eighth.

၉. ပဌမအဂါရဝသုတ္တံ

9. The First Discourse on Irreverence

၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ကတမေဟိ ပဉ္စဟိ? အဿဒ္ဓေါ, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. အဟိရိကော, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. အနောတ္တပ္ပီ, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ကုသီတော[Pg.7], ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဒုပ္ပညော, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော စဝတိ, နပ္ပတိဋ္ဌာတိ သဒ္ဓမ္မေ.

9. “Monks, a monk endowed with five qualities, being without reverence and deference, falls away and is not established in the good Dhamma. What five? Monks, a faithless monk, being without reverence and deference, falls away and is not established in the good Dhamma. Monks, a shameless monk, being without reverence and deference, falls away and is not established in the good Dhamma. Monks, a monk without moral dread, being without reverence and deference, falls away and is not established in the good Dhamma. Monks, a lazy monk, being without reverence and deference, falls away and is not established in the good Dhamma. Monks, an unwise monk, being without reverence and deference, falls away and is not established in the good Dhamma. Monks, a monk endowed with these five qualities, being without reverence and deference, falls away and is not established in the good Dhamma.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ကတမေဟိ ပဉ္စဟိ? သဒ္ဓေါ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဟိရိမာ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဩတ္တပ္ပီ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. အာရဒ္ဓဝီရိယော, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ပညဝါ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော န စဝတိ, ပတိဋ္ဌာတိ သဒ္ဓမ္မေ’’တိ. နဝမံ.

“Monks, a monk endowed with five qualities, being with reverence and deference, does not fall away and is established in the good Dhamma. What five? Monks, a faithful monk, being with reverence and deference, does not fall away and is established in the good Dhamma. Monks, a monk with moral shame, being with reverence and deference, does not fall away and is established in the good Dhamma. Monks, a monk with moral dread, being with reverence and deference, does not fall away and is established in the good Dhamma. Monks, an energetic monk, being with reverence and deference, does not fall away and is established in the good Dhamma. Monks, a wise monk, being with reverence and deference, does not fall away and is established in the good Dhamma. Monks, a monk endowed with these five qualities, being with reverence and deference, does not fall away and is established in the good Dhamma.” The ninth.

၁၀. ဒုတိယအဂါရဝသုတ္တံ

10. The Second Discourse on Irreverence

၁၀. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ကတမေဟိ ပဉ္စဟိ? အဿဒ္ဓေါ, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. အဟိရိကော, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. အနောတ္တပ္ပီ, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ကုသီတော, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ဒုပ္ပညော, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ.

10. “Monks, a monk endowed with five qualities, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. What five? Monks, a faithless monk, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, a shameless monk, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, a monk without moral dread, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, a lazy monk, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, an unwise monk, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, a monk endowed with these five qualities, being without reverence and deference, is incapable of achieving growth, increase, and abundance in this Dhamma and Discipline.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော ဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ကတမေဟိ ပဉ္စဟိ? သဒ္ဓေါ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော ဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ [Pg.8] ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ဟိရီမာ, ဘိက္ခဝေ, ဘိက္ခု…ပေ… ဩတ္တပ္ပီ, ဘိက္ခဝေ, ဘိက္ခု…ပေ… အာရဒ္ဓဝီရိယော, ဘိက္ခဝေ, ဘိက္ခု…ပေ… ပညဝါ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော ဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတုံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော ဘဗ္ဗော ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇိတု’’န္တိ. ဒသမံ.

“Monks, a monk endowed with five qualities, who is reverent and deferential, is capable of achieving growth, increase, and abundance in this Dhamma and Discipline. What five? Monks, a faithful monk, who is reverent and deferential, is capable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, a monk with moral shame… Monks, a monk with moral dread… Monks, an energetic monk… Monks, a wise monk, who is reverent and deferential, is capable of achieving growth, increase, and abundance in this Dhamma and Discipline. Monks, a monk endowed with these five qualities, who is reverent and deferential, is capable of achieving growth, increase, and abundance in this Dhamma and Discipline.” The tenth.

သေခဗလဝဂ္ဂေါ ပဌမော.

The First Chapter on the Powers of a Trainee.

တဿုဒ္ဒါနံ –

The summary verse for this:

သံခိတ္တံ ဝိတ္ထတံ ဒုက္ခာ, ဘတံ သိက္ခာယ ပဉ္စမံ;

သမာပတ္တိ စ ကာမေသု, စဝနာ ဒွေ အဂါရဝါတိ.

Brief, Detailed, Suffering, Brought, and Training as the fifth; Attainment, Sensual Pleasures, two on Falling Away, and Irreverence.

၂. ဗလဝဂ္ဂေါ

2. The Chapter on Strengths

၁. အနနုဿုတသုတ္တံ

1. The Discourse on What Was Unheard Before

၁၁. ‘‘ပုဗ္ဗာဟံ, ဘိက္ခဝေ, အနနုဿုတေသု ဓမ္မေသု အဘိညာဝေါသာနပါရမိပ္ပတ္တော ပဋိဇာနာမိ. ပဉ္စိမာနိ, ဘိက္ခဝေ, တထာဂတဿ တထာဂတဗလာနိ, ယေဟိ ဗလေဟိ သမန္နာဂတော တထာဂတော အာသဘံ ဌာနံ ပဋိဇာနာတိ, ပရိသာသု သီဟနာဒံ နဒတိ, ဗြဟ္မစက္ကံ ပဝတ္တေတိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဟိရီဗလံ, ဩတ္တပ္ပဗလံ, ဝီရိယဗလံ, ပညာဗလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ တထာဂတဿ တထာဂတဗလာနိ ယေဟိ ဗလေဟိ သမန္နာဂတော တထာဂတော အာသဘံ ဌာနံ ပဋိဇာနာတိ, ပရိသာသု သီဟနာဒံ နဒတိ, ဗြဟ္မစက္ကံ ပဝတ္တေတီ’’တိ. ပဌမံ.

11. “Monks, I profess that formerly, concerning Dhammas unheard before, I attained the far shore, the consummation of direct knowledge. Monks, there are these five strengths of a Tathāgata, endowed with which the Tathāgata claims the foremost position, utters the lion’s roar in the assemblies, and sets in motion the supreme wheel. What are the five? The strength of faith, the strength of moral shame, the strength of moral dread, the strength of energy, and the strength of wisdom. These, monks, are the five strengths of a Tathāgata, endowed with which the Tathāgata claims the foremost position, utters the lion’s roar in the assemblies, and sets in motion the supreme wheel.” First.

၂. ကူဋသုတ္တံ

2. The Discourse on the Pinnacle

၁၂. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, သေခဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဟိရီဗလံ, ဩတ္တပ္ပဗလံ, ဝီရိယဗလံ, ပညာဗလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သေခဗလာနိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သေခဗလာနံ ဧတံ အဂ္ဂံ ဧတံ သင်္ဂါဟိကံ ဧတံ သံဃာတနိယံ, ယဒိဒံ ပညာဗလံ.

12. “Monks, there are these five strengths of a trainee. What are the five? The strength of faith, the strength of moral shame, the strength of moral dread, the strength of energy, and the strength of wisdom. These, monks, are the five strengths of a trainee. Among these five strengths of a trainee, monks, this is the foremost, this is the gatherer, this is the unifier: that is, the strength of wisdom.

‘‘သေယျထာပိ[Pg.9], ဘိက္ခဝေ, ကူဋာဂါရဿ ဧတံ အဂ္ဂံ ဧတံ သင်္ဂါဟိကံ ဧတံ သံဃာတနိယံ, ယဒိဒံ ကူဋံ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣမေသံ ပဉ္စန္နံ သေခဗလာနံ ဧတံ အဂ္ဂံ ဧတံ သင်္ဂါဟိကံ ဧတံ သံဃာတနိယံ, ယဒိဒံ ပညာဗလံ.

“Just as, monks, for a house with a pinnacle, this is the foremost, this is the gatherer, this is the unifier: that is, the pinnacle. Even so, monks, among these five strengths of a trainee, this is the foremost, this is the gatherer, this is the unifier: that is, the strength of wisdom.

‘‘တသ္မာတိဟ, ဘိက္ခဝေ, ဧဝံ သိက္ခိတဗ္ဗံ – ‘သဒ္ဓါဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေန, ဟိရီဗလေန… ဩတ္တပ္ပဗလေန… ဝီရိယဗလေန… ပညာဗလေန သမန္နာဂတာ ဘဝိဿာမ သေခဗလေနာ’တိ. ဧဝဉှိ ဝေါ, ဘိက္ခဝေ, သိက္ခိတဗ္ဗ’’န္တိ. ဒုတိယံ.

“Therefore, monks, you should train thus: ‘We will be endowed with the trainee’s strength of faith, the strength of moral shame, the strength of moral dread, the strength of energy, and the trainee’s strength of wisdom.’ Thus indeed, monks, should you train.” Second.

၃. သံခိတ္တသုတ္တံ

3. The Discourse in Brief

၁၃. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဝီရိယဗလံ, သတိဗလံ, သမာဓိဗလံ, ပညာဗလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဗလာနီ’’တိ. တတိယံ.

13. “Monks, there are these five strengths. What are the five? The strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, and the strength of wisdom. These, monks, are the five strengths.” Third.

၄. ဝိတ္ထတသုတ္တံ

4. The Discourse in Detail

၁၄. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဝီရိယဗလံ, သတိဗလံ, သမာဓိဗလံ, ပညာဗလံ.

14. “Monks, there are these five strengths. What are the five? The strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, and the strength of wisdom.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, သဒ္ဓါဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော သဒ္ဓေါ ဟောတိ, သဒ္ဒဟတိ တထာဂတဿ ဗောဓိံ – ‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သဒ္ဓါဗလံ.

“And what, monks, is the strength of faith? Here, monks, a noble disciple has faith; he has faith in the enlightenment of the Tathāgata thus: ‘For this reason, the Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone, the Knower of the world, the unsurpassed leader of persons to be tamed, the Teacher of gods and humans, the Enlightened One, the Blessed One.’ This, monks, is called the strength of faith.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ဝီရိယဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ဝီရိယဗလံ.

“And what, monks, is the strength of energy? Here, monks, a noble disciple dwells with energy aroused for the abandoning of unwholesome states and for the acquisition of wholesome states; he is resolute, steadfast in exertion, not relinquishing the task in regard to wholesome states. This, monks, is called the strength of energy.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, သတိဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော သတိမာ ဟောတိ ပရမေန သတိနေပက္ကေန သမန္နာဂတော, စိရကတမ္ပိ စိရဘာသိတမ္ပိ သရိတာ အနုဿရိတာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သတိဗလံ.

“And what, monks, is the strength of mindfulness? Here, monks, a noble disciple is mindful, endowed with supreme mindfulness and discernment, one who remembers and recollects what was done and said long ago. This, monks, is called the strength of mindfulness.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, သမာဓိဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ [Pg.10] ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ဝိတက္ကဝိစာရာနံ ဝူပသမာ အဇ္ဈတ္တံ သမ္ပသာဒနံ စေတသော ဧကောဒိဘာဝံ အဝိတက္ကံ အဝိစာရံ သမာဓိဇံ ပီတိသုခံ ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ပီတိယာ စ ဝိရာဂါ ဥပေက္ခကော စ ဝိဟရတိ သတော စ သမ္ပဇာနော သုခဉ္စ ကာယေန ပဋိသံဝေဒေတိ ယံ တံ အရိယာ အာစိက္ခန္တိ – ‘ဥပေက္ခကော သတိမာ သုခဝိဟာရီ’တိ တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; သုခဿ စ ပဟာနာ ဒုက္ခဿ စ ပဟာနာ ပုဗ္ဗေဝ သောမနဿဒေါမနဿာနံ အတ္ထင်္ဂမာ အဒုက္ခမသုခံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သမာဓိဗလံ.

“And what, monks, is the strength of concentration? Here, monks, a noble disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and pleasure born of concentration. With the fading away of rapture, he dwells equanimous, and mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, he dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and grief, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purity of mindfulness due to equanimity. This, monks, is called the strength of concentration.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ပညာဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ပညဝါ ဟောတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ပညာဗလံ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဗလာနီ’’တိ. စတုတ္ထံ.

“And what, bhikkhus, is the strength of wisdom? Here, bhikkhus, a noble disciple is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the right destruction of suffering. This, bhikkhus, is called the strength of wisdom. These, bhikkhus, are the five strengths.” Fourth.

၅. ဒဋ္ဌဗ္ဗသုတ္တံ

5. The Discourse on What Should Be Seen

၁၅. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဝီရိယဗလံ, သတိဗလံ, သမာဓိဗလံ, ပညာဗလံ. ကတ္ထ စ, ဘိက္ခဝေ, သဒ္ဓါဗလံ ဒဋ္ဌဗ္ဗံ? စတူသု သောတာပတ္တိယင်္ဂေသု. ဧတ္ထ သဒ္ဓါဗလံ ဒဋ္ဌဗ္ဗံ. ကတ္ထ စ, ဘိက္ခဝေ, ဝီရိယဗလံ ဒဋ္ဌဗ္ဗံ? စတူသု သမ္မပ္ပဓာနေသု. ဧတ္ထ ဝီရိယဗလံ ဒဋ္ဌဗ္ဗံ. ကတ္ထ စ, ဘိက္ခဝေ, သတိဗလံ ဒဋ္ဌဗ္ဗံ? စတူသု သတိပဋ္ဌာနေသု. ဧတ္ထ သတိဗလံ ဒဋ္ဌဗ္ဗံ. ကတ္ထ စ, ဘိက္ခဝေ, သမာဓိဗလံ ဒဋ္ဌဗ္ဗံ? စတူသု ဈာနေသု. ဧတ္ထ သမာဓိဗလံ ဒဋ္ဌဗ္ဗံ. ကတ္ထ စ, ဘိက္ခဝေ, ပညာဗလံ ဒဋ္ဌဗ္ဗံ? စတူသု အရိယသစ္စေသု. ဧတ္ထ ပညာဗလံ ဒဋ္ဌဗ္ဗံ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဗလာနီ’’တိ. ပဉ္စမံ.

15. “Bhikkhus, there are these five strengths. What five? The strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, and the strength of wisdom. And where, bhikkhus, is the strength of faith to be seen? In the four factors of stream-entry. Herein the strength of faith is to be seen. And where, bhikkhus, is the strength of energy to be seen? In the four right strivings. Herein the strength of energy is to be seen. And where, bhikkhus, is the strength of mindfulness to be seen? In the four foundations of mindfulness. Herein the strength of mindfulness is to be seen. And where, bhikkhus, is the strength of concentration to be seen? In the four jhānas. Herein the strength of concentration is to be seen. And where, bhikkhus, is the strength of wisdom to be seen? In the four noble truths. Herein the strength of wisdom is to be seen. These, bhikkhus, are the five strengths.” The fifth.

၆. ပုနကူဋသုတ္တံ

6. Another Discourse on the Peak

၁၆. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဝီရိယဗလံ, သတိဗလံ, သမာဓိဗလံ, ပညာဗလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဗလာနိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ဗလာနံ ဧတံ အဂ္ဂံ ဧတံ သင်္ဂါဟိကံ ဧတံ သံဃာတနိယံ, ယဒိဒံ ပညာဗလံ. သေယျထာပိ, ဘိက္ခဝေ, ကူဋာဂါရဿ ဧတံ အဂ္ဂံ ဧတံ သင်္ဂါဟိကံ ဧတံ သံဃာတနိယံ, ယဒိဒံ ကူဋံ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣမေသံ ပဉ္စန္နံ ဗလာနံ ဧတံ အဂ္ဂံ ဧတံ သင်္ဂါဟိကံ ဧတံ သံဃာတနိယံ, ယဒိဒံ ပညာဗလ’’န္တိ. ဆဋ္ဌံ.

16. “Bhikkhus, there are these five strengths. What five? The strength of faith, the strength of energy, the strength of mindfulness, the strength of concentration, and the strength of wisdom—these, bhikkhus, are the five strengths. Among these five strengths, bhikkhus, this is the foremost, this is the unifier, this is the binder, that is, the strength of wisdom. Just as, bhikkhus, in a peaked house, the peak is the foremost, the unifier, and the binder; even so, bhikkhus, among these five strengths, this is the foremost, this is the unifier, this is the binder, that is, the strength of wisdom.” The sixth.

၇. ပဌမဟိတသုတ္တံ

7. The First Discourse on Welfare

၁၇. ‘‘ပဉ္စဟိ[Pg.11], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အတ္တဟိတာယ ပဋိပန္နော ဟောတိ, နော ပရဟိတာယ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္တနာ သီလသမ္ပန္နော ဟောတိ, နော ပရံ သီလသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ သမာဓိသမ္ပန္နော ဟောတိ, နော ပရံ သမာဓိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ ပညာသမ္ပန္နော ဟောတိ, နော ပရံ ပညာသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ ဝိမုတ္တိသမ္ပန္နော ဟောတိ, နော ပရံ ဝိမုတ္တိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, နော ပရံ ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါယ သမာဒပေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ဘိက္ခု အတ္တဟိတာယ ပဋိပန္နော ဟောတိ, နော ပရဟိတာယာ’’တိ. သတ္တမံ.

17. “Bhikkhus, a bhikkhu endowed with five qualities is practicing for his own welfare, not for the welfare of others. With what five? Here, bhikkhus, a bhikkhu is himself accomplished in virtue, but does not encourage others in the accomplishment of virtue; he is himself accomplished in concentration, but does not encourage others in the accomplishment of concentration; he is himself accomplished in wisdom, but does not encourage others in the accomplishment of wisdom; he is himself accomplished in liberation, but does not encourage others in the accomplishment of liberation; he is himself accomplished in the knowledge and vision of liberation, but does not encourage others in the accomplishment of the knowledge and vision of liberation. A bhikkhu endowed with these five qualities, bhikkhus, is practicing for his own welfare, not for the welfare of others.” The seventh.

၈. ဒုတိယဟိတသုတ္တံ

8. The Second Discourse on Welfare

၁၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ပရဟိတာယ ပဋိပန္နော ဟောတိ, နော အတ္တဟိတာယ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္တနာ န သီလသမ္ပန္နော ဟောတိ, ပရံ သီလသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န သမာဓိသမ္ပန္နော ဟောတိ, ပရံ သမာဓိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န ပညာသမ္ပန္နော ဟောတိ, ပရံ ပညာသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ပရံ ဝိမုတ္တိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, ပရံ ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါယ သမာဒပေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ပရဟိတာယ ပဋိပန္နော ဟောတိ, နော အတ္တဟိတာယာ’’တိ. အဋ္ဌမံ.

18. “Bhikkhus, a bhikkhu endowed with five qualities is practicing for the welfare of others, not for his own welfare. What five? Here, bhikkhus, a bhikkhu is not himself accomplished in virtue, but encourages others in the accomplishment of virtue; he is not himself accomplished in concentration, but encourages others in the accomplishment of concentration; he is not himself accomplished in wisdom, but encourages others in the accomplishment of wisdom; he is not himself accomplished in liberation, but encourages others in the accomplishment of liberation; he is not himself accomplished in the knowledge and vision of liberation, but encourages others in the accomplishment of the knowledge and vision of liberation. Bhikkhus, a bhikkhu endowed with these five qualities is practicing for the welfare of others, not for his own welfare.” The eighth.

၉. တတိယဟိတသုတ္တံ

9. The Third Discourse on Welfare

၁၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု နေဝ အတ္တဟိတာယ ပဋိပန္နော ဟောတိ, နော ပရဟိတာယ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္တနာ န သီလသမ္ပန္နော ဟောတိ, နော ပရံ သီလသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န သမာဓိသမ္ပန္နော ဟောတိ, နော ပရံ သမာဓိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န ပညာသမ္ပန္နော ဟောတိ, နော ပရံ ပညာသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န ဝိမုတ္တိသမ္ပန္နော ဟောတိ, နော ပရံ ဝိမုတ္တိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ န ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, နော ပရံ ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါယ သမာဒပေတိ. ဣမေဟိ ခေါ[Pg.12], ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု နေဝ အတ္တဟိတာယ ပဋိပန္နော ဟောတိ, နော ပရဟိတာယာ’’တိ. နဝမံ.

19. “Bhikkhus, a bhikkhu endowed with five qualities practices neither for his own welfare nor for the welfare of others. What five? Here, bhikkhus, a bhikkhu is not himself accomplished in virtue, nor does he encourage others in the accomplishment of virtue; he is not himself accomplished in concentration, nor does he encourage others in the accomplishment of concentration; he is not himself accomplished in wisdom, nor does he encourage others in the accomplishment of wisdom; he is not himself accomplished in liberation, nor does he encourage others in the accomplishment of liberation; he is not himself accomplished in the knowledge and vision of liberation, nor does he encourage others in the accomplishment of the knowledge and vision of liberation. Bhikkhus, a bhikkhu endowed with these five qualities practices neither for his own welfare nor for the welfare of others.” The ninth.

၁၀. စတုတ္ထဟိတသုတ္တံ

10. The Fourth Discourse on Welfare

၂၀. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အတ္တဟိတာယ စ ပဋိပန္နော ဟောတိ ပရဟိတာယ စ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္တနာ စ သီလသမ္ပန္နော ဟောတိ, ပရဉ္စ သီလသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ စ သမာဓိသမ္ပန္နော ဟောတိ, ပရဉ္စ သမာဓိသမ္ပဒါယ သမာဒပေတိ, အတ္တနာ စ ပညာသမ္ပန္နော ဟောတိ, ပရဉ္စ ပညာသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ စ ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ပရဉ္စ ဝိမုတ္တိသမ္ပဒါယ သမာဒပေတိ; အတ္တနာ စ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, ပရဉ္စ ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါယ သမာဒပေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အတ္တဟိတာယ စ ပဋိပန္နော ဟောတိ ပရဟိတာယ စာ’’တိ. ဒသမံ.

20. “Bhikkhus, a bhikkhu endowed with five qualities practices for his own welfare and for the welfare of others. What five? Here, bhikkhus, a bhikkhu is himself accomplished in virtue and encourages others in the accomplishment of virtue; he is himself accomplished in concentration and encourages others in the accomplishment of concentration; he is himself accomplished in wisdom and encourages others in the accomplishment of wisdom; he is himself accomplished in liberation and encourages others in the accomplishment of liberation; he is himself accomplished in the knowledge and vision of liberation and encourages others in the accomplishment of the knowledge and vision of liberation. Bhikkhus, a bhikkhu endowed with these five qualities practices for his own welfare and for the welfare of others.” The tenth.

ဗလဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on Strength.

တဿုဒ္ဒါနံ –

The summary:

အနနုဿုတကူဋဉ္စ, သံခိတ္တံ ဝိတ္ထတေန စ;

ဒဋ္ဌဗ္ဗဉ္စ ပုန ကူဋံ, စတ္တာရောပိ ဟိတေန စာတိ.

The Unheard and the Kūṭa; the Concise and the Expanded; To Be Seen, and again the Kūṭa, and the four on Benefit.

၃. ပဉ္စင်္ဂိကဝဂ္ဂေါ

3. The Chapter on the Five-Factored

၁. ပဌမအဂါရဝသုတ္တံ

1. The First Discourse on Disrespect

၂၁. ‘‘သော ဝတ, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အသဘာဂဝုတ္တိကော ‘သဗြဟ္မစာရီသု အာဘိသမာစာရိကံ ဓမ္မံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘အာဘိသမာစာရိကံ ဓမ္မံ အပရိပူရေတွာ သေခံ ဓမ္မံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘သေခံ ဓမ္မံ အပရိပူရေတွာ သီလာနိ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘သီလာနိ အပရိပူရေတွာ သမ္မာဒိဋ္ဌိံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘သမ္မာဒိဋ္ဌိံ အပရိပူရေတွာ သမ္မာသမာဓိံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ.

21. Monks, that a monk who is disrespectful, unsubmissive, and of uncongenial conduct towards his fellows in the holy life will fulfill the conduct pertaining to the noble practice—this is not possible. Not having fulfilled the conduct pertaining to the noble practice, that he will fulfill the learner's training—this is not possible. Not having fulfilled the learner's training, that he will fulfill the virtues—this is not possible. Not having fulfilled the virtues, that he will fulfill right view—this is not possible. Not having fulfilled right view, that he will fulfill right concentration—this is not possible.

‘‘သော [Pg.13] ဝတ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော သဘာဂဝုတ္တိကော ‘သဗြဟ္မစာရီသု အာဘိသမာစာရိကံ ဓမ္မံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘အာဘိသမာစာရိကံ ဓမ္မံ ပရိပူရေတွာ သေခံ ဓမ္မံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘သေခံ ဓမ္မံ ပရိပူရေတွာ သီလာနိ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘သီလာနိ ပရိပူရေတွာ သမ္မာဒိဋ္ဌိံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘သမ္မာဒိဋ္ဌိံ ပရိပူရေတွာ သမ္မာသမာဓိံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတီ’’တိ. ပဌမံ.

Monks, that a monk who is respectful, submissive, and of congenial conduct towards his fellows in the holy life will fulfill the conduct pertaining to the noble practice—this is possible. Having fulfilled the conduct pertaining to the noble practice, that he will fulfill the learner's training—this is possible. Having fulfilled the learner's training, that he will fulfill the virtues—this is possible. Having fulfilled the virtues, that he will fulfill right view—this is possible. Having fulfilled right view, that he will fulfill right concentration—this is possible. The first.

၂. ဒုတိယအဂါရဝသုတ္တံ

2. The Second Discourse on Disrespect

၂၂. ‘‘သော ဝတ, ဘိက္ခဝေ, ဘိက္ခု အဂါရဝေါ အပ္ပတိဿော အသဘာဂဝုတ္တိကော ‘သဗြဟ္မစာရီသု အာဘိသမာစာရိကံ ဓမ္မံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘အာဘိသမာစာရိကံ ဓမ္မံ အပရိပူရေတွာ သေခံ ဓမ္မံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘သေခံ ဓမ္မံ အပရိပူရေတွာ သီလက္ခန္ဓံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘သီလက္ခန္ဓံ အပရိပူရေတွာ သမာဓိက္ခန္ဓံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ‘သမာဓိက္ခန္ဓံ အပရိပူရေတွာ ပညာက္ခန္ဓံ ပရိပူရေဿတီ’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ.

22. Monks, that a monk who is disrespectful, unsubmissive, and of uncongenial conduct towards his fellows in the holy life will fulfill the conduct pertaining to the noble practice—this is not possible. Not having fulfilled the conduct pertaining to the noble practice, that he will fulfill the learner's training—this is not possible. Not having fulfilled the learner's training, that he will fulfill the aggregate of virtue—this is not possible. Not having fulfilled the aggregate of virtue, that he will fulfill the aggregate of concentration—this is not possible. Not having fulfilled the aggregate of concentration, that he will fulfill the aggregate of wisdom—this is not possible.

‘‘သော ဝတ, ဘိက္ခဝေ, ဘိက္ခု သဂါရဝေါ သပ္ပတိဿော သဘာဂဝုတ္တိကော ‘သဗြဟ္မစာရီသု အာဘိသမာစာရိကံ ဓမ္မံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘အာဘိသမာစာရိကံ ဓမ္မံ ပရိပူရေတွာ သေခံ ဓမ္မံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. သေခံ ဓမ္မံ ပရိပူရေတွာ သီလက္ခန္ဓံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘သီလက္ခန္ဓံ ပရိပူရေတွာ သမာဓိက္ခန္ဓံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတိ. ‘သမာဓိက္ခန္ဓံ ပရိပူရေတွာ ပညာက္ခန္ဓံ ပရိပူရေဿတီ’တိ ဌာနမေတံ ဝိဇ္ဇတီ’’တိ. ဒုတိယံ.

Monks, that a monk who is respectful, submissive, and of congenial conduct towards his fellows in the holy life will fulfill the conduct pertaining to the noble practice—this is possible. Having fulfilled the conduct pertaining to the noble practice, that he will fulfill the learner's training—this is possible. Having fulfilled the learner's training, that he will fulfill the aggregate of virtue—this is possible. Having fulfilled the aggregate of virtue, that he will fulfill the aggregate of concentration—this is possible. Having fulfilled the aggregate of concentration, that he will fulfill the aggregate of wisdom—this is possible. The second.

၃. ဥပက္ကိလေသသုတ္တံ

3. The Discourse on Defilements

၂၃. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဇာတရူပဿ ဥပက္ကိလေသာ, ယေဟိ ဥပက္ကိလေသေဟိ ဥပက္ကိလိဋ္ဌံ ဇာတရူပံ န စေဝ မုဒု ဟောတိ န စ ကမ္မနိယံ န စ ပဘဿရံ ပဘင်္ဂု စ န စ သမ္မာ ဥပေတိ ကမ္မာယ. ကတမေ ပဉ္စ? အယော, လောဟံ, တိပု, သီသံ, သဇ္ဈံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဇာတရူပဿ ဥပက္ကိလေသာ[Pg.14], ယေဟိ ဥပက္ကိလေသေဟိ ဥပက္ကိလိဋ္ဌံ ဇာတရူပံ န စေဝ မုဒု ဟောတိ န စ ကမ္မနိယံ န စ ပဘဿရံ ပဘင်္ဂု စ န စ သမ္မာ ဥပေတိ ကမ္မာယ. ယတော စ ခေါ, ဘိက္ခဝေ, ဇာတရူပံ ဣမေဟိ ပဉ္စဟိ ဥပက္ကိလေသေဟိ ဝိမုတ္တံ ဟောတိ, တံ ဟောတိ ဇာတရူပံ မုဒု စ ကမ္မနိယဉ္စ ပဘဿရဉ္စ န စ ပဘင်္ဂု သမ္မာ ဥပေတိ ကမ္မာယ. ယဿာ ယဿာ စ ပိဠန္ဓနဝိကတိယာ အာကင်္ခတိ – ယဒိ မုဒ္ဒိကာယ ယဒိ ကုဏ္ဍလာယ ယဒိ ဂီဝေယျကာယ ယဒိ သုဝဏ္ဏမာလာယ – တဉ္စဿ အတ္ထံ အနုဘောတိ.

23. Bhikkhus, there are these five imperfections of gold, corrupted by which gold is not pliable, workable, or radiant; it is brittle and does not lend itself to being properly worked. What are the five? Iron, copper, tin, lead, and silver. These, bhikkhus, are the five imperfections of gold, corrupted by which gold is not pliable, workable, or radiant; it is brittle and does not lend itself to being properly worked. But when, bhikkhus, gold is freed from these five imperfections, that gold is pliable, workable, and radiant; it is not brittle and lends itself to being properly worked. For whatever kind of ornament one wishes—whether a ring, an earring, a necklace, or a golden garland—it can be used for that purpose.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စိမေ စိတ္တဿ ဥပက္ကိလေသာ, ယေဟိ ဥပက္ကိလေသေဟိ ဥပက္ကိလိဋ္ဌံ စိတ္တံ န စေဝ မုဒု ဟောတိ န စ ကမ္မနိယံ န စ ပဘဿရံ ပဘင်္ဂု စ န စ သမ္မာ သမာဓိယတိ အာသဝါနံ ခယာယ. ကတမေ ပဉ္စ? ကာမစ္ဆန္ဒော, ဗျာပါဒေါ, ထိနမိဒ္ဓံ, ဥဒ္ဓစ္စကုက္ကုစ္စံ, ဝိစိကိစ္ဆာ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ စိတ္တဿ ဥပက္ကိလေသာ ယေဟိ ဥပက္ကိလေသေဟိ ဥပက္ကိလိဋ္ဌံ စိတ္တံ န စေဝ မုဒု ဟောတိ န စ ကမ္မနိယံ န စ ပဘဿရံ ပဘင်္ဂု စ န စ သမ္မာ သမာဓိယတိ အာသဝါနံ ခယာယ. ယတော စ ခေါ, ဘိက္ခဝေ, စိတ္တံ ဣမေဟိ ပဉ္စဟိ ဥပက္ကိလေသေဟိ ဝိမုတ္တံ ဟောတိ, တံ ဟောတိ စိတ္တံ မုဒု စ ကမ္မနိယဉ္စ ပဘဿရဉ္စ န စ ပဘင်္ဂု သမ္မာ သမာဓိယတိ အာသဝါနံ ခယာယ. ယဿ ယဿ စ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ စိတ္တံ အဘိနိန္နာမေတိ အဘိညာသစ္ဆိကိရိယာယ တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

In the same way, bhikkhus, there are these five imperfections of the mind, corrupted by which the mind is not pliable, workable, or radiant; it is brittle and is not properly concentrated for the destruction of the taints. What are the five? Sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. These, bhikkhus, are the five imperfections of the mind, corrupted by which the mind is not pliable, workable, or radiant; it is brittle and is not properly concentrated for the destruction of the taints. But when, bhikkhus, the mind is freed from these five imperfections, that mind is pliable, workable, and radiant; it is not brittle and is properly concentrated for the destruction of the taints. For whichever state realizable by direct knowledge he inclines his mind to realize by direct knowledge, he attains the capability of witnessing it right then and there, whenever the basis exists.

‘‘သော သစေ အာကင်္ခတိ – ‘အနေကဝိဟိတံ ဣဒ္ဓိဝိဓံ ပစ္စနုဘဝေယျံ – ဧကောပိ ဟုတွာ ဗဟုဓာ အဿံ, ဗဟုဓာပိ ဟုတွာ ဧကော အဿံ; အာဝိဘာဝံ, တိရောဘာဝံ; တိရောကုဋ္ဋံ တိရောပါကာရံ တိရောပဗ္ဗတံ အသဇ္ဇမာနော ဂစ္ဆေယျံ, သေယျထာပိ အာကာသေ; ပထဝိယာပိ ဥမ္မုဇ္ဇနိမုဇ္ဇံ ကရေယျံ, သေယျထာပိ ဥဒကေ; ဥဒကေပိ အဘိဇ္ဇမာနော ဂစ္ဆေယျံ, သေယျထာပိ ပထဝိယံ; အာကာသေပိ ပလ္လင်္ကေန ကမေယျံ, သေယျထာပိ ပက္ခီ သကုဏော; ဣမေပိ စန္ဒိမသူရိယေ ဧဝံမဟိဒ္ဓိကေ ဧဝံမဟာနုဘာဝေ ပါဏိနာ ပရိမသေယျံ ပရိမဇ္ဇေယျံ ယာဝ ဗြဟ္မလောကာပိ ကာယေန ဝသံ ဝတ္တေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

If he wishes: ‘May I wield the various kinds of psychic power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, a rampart, or a mountain as if through space; may I dive in and out of the earth as if it were water; may I walk on water without breaking the surface as if on earth; may I travel seated cross-legged in the sky like a winged bird; may I touch and stroke with my hand these moon and sun, so mighty and powerful; may I exercise mastery with my body even as far as the Brahmā world,’ he attains the capability of witnessing it in that very matter, when there is the basis of mindfulness.

‘‘သော [Pg.15] သစေ အာကင်္ခတိ – ‘ဒိဗ္ဗာယ သောတဓာတုယာ ဝိသုဒ္ဓါယ အတိက္ကန္တမာနုသိကာယ ဥဘော သဒ္ဒေ သုဏေယျံ – ဒိဗ္ဗေ စ မာနုသေ စ ယေ ဒူရေ သန္တိကေ စာ’တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

If he wishes: ‘With the divine ear-element, which is purified and surpasses the human, may I hear both kinds of sounds, divine and human, whether far or near,’ he attains the capability of witnessing it in that very matter, when there is the basis of mindfulness.

‘‘သော သစေ အာကင်္ခတိ – ‘ပရသတ္တာနံ ပရပုဂ္ဂလာနံ စေတသာ စေတော ပရိစ္စ ပဇာနေယျံ – သရာဂံ ဝါ စိတ္တံ သရာဂံ စိတ္တန္တိ ပဇာနေယျံ, ဝီတရာဂံ ဝါ စိတ္တံ ဝီတရာဂံ စိတ္တန္တိ ပဇာနေယျံ, သဒေါသံ ဝါ စိတ္တံ သဒေါသံ စိတ္တန္တိ ပဇာနေယျံ, ဝီတဒေါသံ ဝါ စိတ္တံ ဝီတဒေါသံ စိတ္တန္တိ ပဇာနေယျံ, သမောဟံ ဝါ စိတ္တံ သမောဟံ စိတ္တန္တိ ပဇာနေယျံ, ဝီတမောဟံ ဝါ စိတ္တံ ဝီတမောဟံ စိတ္တန္တိ ပဇာနေယျံ, သံခိတ္တံ ဝါ စိတ္တံ သံခိတ္တံ စိတ္တန္တိ ပဇာနေယျံ, ဝိက္ခိတ္တံ ဝါ စိတ္တံ ဝိက္ခိတ္တံ စိတ္တန္တိ ပဇာနေယျံ, မဟဂ္ဂတံ ဝါ စိတ္တံ မဟဂ္ဂတံ စိတ္တန္တိ ပဇာနေယျံ, အမဟဂ္ဂတံ ဝါ စိတ္တံ အမဟဂ္ဂတံ စိတ္တန္တိ ပဇာနေယျံ, သဥတ္တရံ ဝါ စိတ္တံ သဥတ္တရံ စိတ္တန္တိ ပဇာနေယျံ, အနုတ္တရံ ဝါ စိတ္တံ အနုတ္တရံ စိတ္တန္တိ ပဇာနေယျံ, သမာဟိတံ ဝါ စိတ္တံ သမာဟိတံ စိတ္တန္တိ ပဇာနေယျံ, အသမာဟိတံ ဝါ စိတ္တံ အသမာဟိတံ စိတ္တန္တိ ပဇာနေယျံ, ဝိမုတ္တံ ဝါ စိတ္တံ ဝိမုတ္တံ စိတ္တန္တိ ပဇာနေယျံ, အဝိမုတ္တံ ဝါ စိတ္တံ အဝိမုတ္တံ စိတ္တန္တိ ပဇာနေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

If he wishes: ‘May I know the minds of other beings, of other persons, having encompassed them with my own mind. May I know a mind with lust as a mind with lust, and a mind without lust as a mind without lust; a mind with hate as a mind with hate, and a mind without hate as a mind without hate; a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion; a constricted mind as a constricted mind, and a distracted mind as a distracted mind; a sublime mind as a sublime mind, and an unsublime mind as an unsublime mind; a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind; a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind; a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind,’ he attains the capability of witnessing it in that very matter, when there is the basis of mindfulness.

‘‘သော သစေ အာကင်္ခတိ – ‘အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရေယျံ, သေယျထိဒံ – ဧကမ္ပိ ဇာတိံ ဒွေပိ ဇာတိယော တိဿောပိ ဇာတိယော စတဿောပိ ဇာတိယော ပဉ္စပိ ဇာတိယော ဒသပိ ဇာတိယော ဝီသမ္ပိ ဇာတိယော တိံသမ္ပိ ဇာတိယော စတ္တာရီသမ္ပိ ဇာတိယော ပညာသမ္ပိ ဇာတိယော ဇာတိသတမ္ပိ ဇာတိသဟဿမ္ပိ ဇာတိသတသဟဿမ္ပိ အနေကေပိ သံဝဋ္ဋကပ္ပေ အနေကေပိ ဝိဝဋ္ဋကပ္ပေ အနေကေပိ သံဝဋ္ဋဝိဝဋ္ဋကပ္ပေ – အမုတြာသိံ ဧဝံနာမော ဧဝံဂေါတ္တော ဧဝံဝဏ္ဏော ဧဝမာဟာရော ဧဝံသုခဒုက္ခပ္ပဋိသံဝေဒီ ဧဝမာယုပရိယန္တော, သော တတော စုတော အမုတြ ဥဒပါဒိံ; တတြာပါသိံ ဧဝံနာမော ဧဝံဂေါတ္တော ဧဝံဝဏ္ဏော ဧဝမာဟာရော ဧဝံသုခဒုက္ခပ္ပဋိသံဝေဒီ ဧဝမာယုပရိယန္တော, သော တတော စုတော ဣဓူပပန္နောတိ, ဣတိ သာကာရံ သဥဒ္ဒေသံ အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

If he wishes: ‘May I recollect my manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many eons of contraction, many eons of expansion, many eons of contraction and expansion. There I was with such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan. Passing away from there, I was reborn elsewhere. There too I was with such a name, such a clan, such an appearance, such food, experiencing such pleasure and pain, with such a lifespan. Passing away from there, I have been reborn here.’ Thus, may I recollect my manifold past lives with their aspects and details,’ he attains the capability of witnessing it in that very matter, when there is the basis of mindfulness.

‘‘သော [Pg.16] သစေ အာကင်္ခတိ – ‘ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန သတ္တေ ပဿေယျံ စဝမာနေ ဥပပဇ္ဇမာနေ ဟီနေ ပဏီတေ သုဝဏ္ဏေ ဒုဗ္ဗဏ္ဏေ, သုဂတေ ဒုဂ္ဂတေ ယထာကမ္မူပဂေ သတ္တေ ပဇာနေယျံ – ဣမေ ဝတ ဘောန္တော သတ္တာ ကာယဒုစ္စရိတေန သမန္နာဂတာ ဝစီဒုစ္စရိတေန သမန္နာဂတာ မနောဒုစ္စရိတေန သမန္နာဂတာ အရိယာနံ ဥပဝါဒကာ မိစ္ဆာဒိဋ္ဌိကာ မိစ္ဆာဒိဋ္ဌိကမ္မသမာဒါနာ, တေ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ; ဣမေ ဝါ ပန ဘောန္တော သတ္တာ ကာယသုစရိတေန သမန္နာဂတာ ဝစီသုစရိတေန သမန္နာဂတာ မနောသုစရိတေန သမန္နာဂတာ အရိယာနံ အနုပဝါဒကာ သမ္မာဒိဋ္ဌိကာ သမ္မာဒိဋ္ဌိကမ္မသမာဒါနာ, တေ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပန္နာတိ, ဣတိ ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန သတ္တေ ပဿေယျံ စဝမာနေ ဥပပဇ္ဇမာနေ ဟီနေ ပဏီတေ သုဝဏ္ဏေ ဒုဗ္ဗဏ္ဏေ, သုဂတေ ဒုဂ္ဂတေ ယထာကမ္မူပဂေ သတ္တေ ပဇာနေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

If he should wish: ‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. May I know beings who fare according to their kamma: “Indeed, venerable sirs, these beings were endowed with misconduct of body, speech, and mind, were revilers of the noble ones, held wrong view, and undertook actions based on wrong view. They, with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a place of downfall, in hell.” Or again: “Indeed, venerable sirs, these beings were endowed with good conduct of body, speech, and mind, were not revilers of the noble ones, held right view, and undertook actions based on right view. They, with the breakup of the body, after death, have been reborn in a good destination, the heavenly world.” Thus, with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn—inferior and superior, beautiful and ugly, in good destinations and in bad destinations. May I know beings who fare according to their kamma,’ he attains the capability of witnessing it in that very matter, when there is the basis of mindfulness.

‘‘သော သစေ အာကင်္ခတိ – ‘အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ’’တိ. တတိယံ.

If he should wish: ‘Through the destruction of the taints, may I, in this very life, realize for myself with direct knowledge, and having attained it, dwell in the taintless liberation of mind and liberation by wisdom,’ he attains the capability of witnessing it in that very matter, when there is the basis of mindfulness.” The Third.

၄. ဒုဿီလသုတ္တံ

4. The Discourse on the Immoral

၂၄. ‘‘ဒုဿီလဿ, ဘိက္ခဝေ, သီလဝိပန္နဿ ဟတူပနိသော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ အသတိ သမ္မာသမာဓိဝိပန္နဿ ဟတူပနိသံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ အသတိ ယထာဘူတဉာဏဒဿနဝိပန္နဿ ဟတူပနိသော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ အသတိ နိဗ္ဗိဒါဝိရာဂဝိပန္နဿ ဟတူပနိသံ ဟောတိ ဝိမုတ္တိဉာဏဒဿနံ. သေယျထာပိ, ဘိက္ခဝေ, ရုက္ခော သာခါပလာသဝိပန္နော. တဿ ပပဋိကာပိ န ပါရိပူရိံ ဂစ္ဆတိ, တစောပိ န ပါရိပူရိံ ဂစ္ဆတိ, ဖေဂ္ဂုပိ န ပါရိပူရိံ ဂစ္ဆတိ, သာရောပိ န ပါရိပူရိံ ဂစ္ဆတိ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဒုဿီလဿ သီလဝိပန္နဿ ဟတူပနိသော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ အသတိ သမ္မာသမာဓိဝိပန္နဿ ဟတူပနိသံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ အသတိ ယထာဘူတဉာဏဒဿနဝိပန္နဿ ဟတူပနိသော ဟောတိ [Pg.17] နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ အသတိ နိဗ္ဗိဒါဝိရာဂဝိပန္နဿ ဟတူပနိသံ ဟောတိ ဝိမုတ္တိဉာဏဒဿနံ.

24. “Bhikkhus, for an unvirtuous person, one whose virtue is corrupted, right concentration has its supporting cause destroyed. When right concentration is absent, for a person whose right concentration is corrupted, the knowledge and vision of things as they are has its supporting cause destroyed. When the knowledge and vision of things as they are is absent, for a person whose knowledge and vision of things as they are is corrupted, disenchantment and dispassion have their supporting cause destroyed. When disenchantment and dispassion are absent, for a person whose disenchantment and dispassion are corrupted, the knowledge and vision of liberation has its supporting cause destroyed. Just as, bhikkhus, a tree is corrupted in its branches and foliage, its outer bark does not reach completion, its bark does not reach completion, its softwood does not reach completion, and its heartwood does not reach completion; even so, bhikkhus, for an unvirtuous person, one whose virtue is corrupted, right concentration has its supporting cause destroyed. When right concentration is absent, for a person whose right concentration is corrupted, the knowledge and vision of things as they are has its supporting cause destroyed. When the knowledge and vision of things as they are is absent, for a person whose knowledge and vision of things as they are is corrupted, disenchantment and dispassion have their supporting cause destroyed. When disenchantment and dispassion are absent, for a person whose disenchantment and dispassion are corrupted, the knowledge and vision of liberation has its supporting cause destroyed.”

‘‘သီလဝတော, ဘိက္ခဝေ, သီလသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ သတိ သမ္မာသမာဓိသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ သတိ ယထာဘူတဉာဏဒဿနသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ သတိ နိဗ္ဗိဒါဝိရာဂသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ဝိမုတ္တိဉာဏဒဿနံ. သေယျထာပိ, ဘိက္ခဝေ, ရုက္ခော သာခါပလာသသမ္ပန္နော. တဿ ပပဋိကာပိ ပါရိပူရိံ ဂစ္ဆတိ, တစောပိ ပါရိပူရိံ ဂစ္ဆတိ, ဖေဂ္ဂုပိ ပါရိပူရိံ ဂစ္ဆတိ, သာရောပိ ပါရိပူရိံ ဂစ္ဆတိ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, သီလဝတော သီလသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ သတိ သမ္မာသမာဓိသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ သတိ ယထာဘူတဉာဏဒဿနသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ သတိ နိဗ္ဗိဒါဝိရာဂသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ဝိမုတ္တိဉာဏဒဿန’’န္တိ. စတုတ္ထံ.

“Bhikkhus, for a virtuous person, one endowed with virtue, right concentration is endowed with its supporting cause. When right concentration is present, for a person endowed with right concentration, the knowledge and vision of things as they are is endowed with its supporting cause. When the knowledge and vision of things as they are is present, for a person endowed with the knowledge and vision of things as they are, disenchantment and dispassion are endowed with their supporting cause. When disenchantment and dispassion are present, for a person endowed with disenchantment and dispassion, the knowledge and vision of liberation is endowed with its supporting cause. Just as, bhikkhus, a tree is endowed with branches and foliage, its outer bark reaches completion, its bark reaches completion, its softwood reaches completion, and its heartwood reaches completion; even so, bhikkhus, for a virtuous person, one endowed with virtue, right concentration is endowed with its supporting cause. When right concentration is present, for a person endowed with right concentration, the knowledge and vision of things as they are is endowed with its supporting cause. When the knowledge and vision of things as they are is present, for a person endowed with the knowledge and vision of things as they are, disenchantment and dispassion are endowed with their supporting cause. When disenchantment and dispassion are present, for a person endowed with disenchantment and dispassion, the knowledge and vision of liberation is endowed with its supporting cause.” The Fourth.

၅. အနုဂ္ဂဟိတသုတ္တံ

5. The Discourse on Being Supported

၂၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ အနုဂ္ဂဟိတာ သမ္မာဒိဋ္ဌိ စေတောဝိမုတ္တိဖလာ စ ဟောတိ စေတောဝိမုတ္တိဖလာနိသံသာ စ, ပညာဝိမုတ္တိဖလာ စ ဟောတိ ပညာဝိမုတ္တိဖလာနိသံသာ စ.

25. “Bhikkhus, right view, when supported by five factors, has liberation of mind as its fruit and has liberation of mind as its benefit; it has liberation by wisdom as its fruit and has liberation by wisdom as its benefit.

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, သမ္မာဒိဋ္ဌိ သီလာနုဂ္ဂဟိတာ စ ဟောတိ, သုတာနုဂ္ဂဟိတာ စ ဟောတိ, သာကစ္ဆာနုဂ္ဂဟိတာ စ ဟောတိ, သမထာနုဂ္ဂဟိတာ စ ဟောတိ, ဝိပဿနာနုဂ္ဂဟိတာ စ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ အနုဂ္ဂဟိတာ သမ္မာဒိဋ္ဌိ စေတောဝိမုတ္တိဖလာ စ ဟောတိ စေတောဝိမုတ္တိဖလာနိသံသာ စ, ပညာဝိမုတ္တိဖလာ စ ဟောတိ ပညာဝိမုတ္တိဖလာနိသံသာ စာ’’တိ. ပဉ္စမံ.

“By what five? Here, bhikkhus, right view is supported by virtue, supported by learning, supported by discussion, supported by tranquility, and supported by insight. Bhikkhus, when supported by these five factors, right view has liberation of mind as its fruit and has liberation of mind as its benefit; it has liberation by wisdom as its fruit and has liberation by wisdom as its benefit.” The Fifth.

၆. ဝိမုတ္တာယတနသုတ္တံ

6. The Discourse on the Grounds for Liberation

၂၆. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဝိမုတ္တာယတနာနိ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော အဝိမုတ္တံ ဝါ စိတ္တံ ဝိမုစ္စတိ, အပရိက္ခီဏာ [Pg.18] ဝါ အာသဝါ ပရိက္ခယံ ဂစ္ဆန္တိ, အနနုပ္ပတ္တံ ဝါ အနုတ္တရံ ယောဂက္ခေမံ အနုပါပုဏာတိ.

26. “Bhikkhus, there are these five grounds for liberation wherein, for a bhikkhu dwelling heedful, ardent, and resolute, the unliberated mind becomes liberated, the unexhausted taints go to destruction, and the unattained supreme security from bondage is attained.

‘‘ကတမာနိ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော သတ္ထာ ဓမ္မံ ဒေသေတိ အညတရော ဝါ ဂရုဋ္ဌာနိယော သဗြဟ္မစာရီ. ယထာ ယထာ, ဘိက္ခဝေ, တဿ ဘိက္ခုနော သတ္ထာ ဓမ္မံ ဒေသေတိ, အညတရော ဝါ ဂရုဋ္ဌာနိယော သဗြဟ္မစာရီ, တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပဋိသံဝေဒီ စ. တဿ အတ္ထပဋိသံဝေဒိနော ဓမ္မပဋိသံဝေဒိနော ပါမောဇ္ဇံ ဇာယတိ. ပမုဒိတဿ ပီတိ ဇာယတိ. ပီတိမနဿ ကာယော ပဿမ္ဘတိ. ပဿဒ္ဓကာယော သုခံ ဝေဒေတိ. သုခိနော စိတ္တံ သမာဓိယတိ. ဣဒံ, ဘိက္ခဝေ, ပဌမံ ဝိမုတ္တာယတနံ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော အဝိမုတ္တံ ဝါ စိတ္တံ ဝိမုစ္စတိ, အပရိက္ခီဏာ ဝါ အာသဝါ ပရိက္ခယံ ဂစ္ဆန္တိ, အနနုပ္ပတ္တံ ဝါ အနုတ္တရံ ယောဂက္ခေမံ အနုပါပုဏာတိ.

“What five? Here, bhikkhus, the Teacher or a fellow practitioner in a position of respect teaches the Dhamma to a bhikkhu. As the Teacher or a fellow practitioner in a position of respect teaches the Dhamma to that bhikkhu, he accordingly penetrates the meaning and penetrates the Dhamma in that teaching. For one who penetrates the meaning and penetrates the Dhamma, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated. This, bhikkhus, is the first ground for liberation wherein, for a bhikkhu dwelling heedful, ardent, and resolute, the unliberated mind becomes liberated, the unexhausted taints go to destruction, and the unattained supreme security from bondage is attained.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော န ဟေဝ ခေါ သတ္ထာ ဓမ္မံ ဒေသေတိ, အညတရော ဝါ ဂရုဋ္ဌာနိယော သဗြဟ္မစာရီ, အပိ စ ခေါ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ. ယထာ ယထာ, ဘိက္ခဝေ, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပဋိသံဝေဒီ စ. တဿ အတ္ထပဋိသံဝေဒိနော ဓမ္မပဋိသံဝေဒိနော ပါမောဇ္ဇံ ဇာယတိ. ပမုဒိတဿ ပီတိ ဇာယတိ. ပီတိမနဿ ကာယော ပဿမ္ဘတိ. ပဿဒ္ဓကာယော သုခံ ဝေဒေတိ. သုခိနော စိတ္တံ သမာဓိယတိ. ဣဒံ, ဘိက္ခဝေ, ဒုတိယံ ဝိမုတ္တာယတနံ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော အဝိမုတ္တံ ဝါ စိတ္တံ ဝိမုစ္စတိ, အပရိက္ခီဏာ ဝါ အာသဝါ ပရိက္ခယံ ဂစ္ဆန္တိ, အနနုပ္ပတ္တံ ဝါ အနုတ္တရံ ယောဂက္ခေမံ အနုပါပုဏာတိ.

“Furthermore, bhikkhus, the Teacher does not teach the Dhamma to the bhikkhu, nor does a fellow practitioner in a position of respect. However, he teaches the Dhamma in detail to others as he has heard and learned it. As that bhikkhu teaches the Dhamma in detail to others as he has heard and learned it, he accordingly penetrates the meaning and penetrates the Dhamma in that teaching. For one who penetrates the meaning and penetrates the Dhamma, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated. This, bhikkhus, is the second ground for liberation wherein, for a bhikkhu dwelling heedful, ardent, and resolute, the unliberated mind becomes liberated, the unexhausted taints go to destruction, and the unattained supreme security from bondage is attained.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော န ဟေဝ ခေါ သတ္ထာ ဓမ္မံ ဒေသေတိ, အညတရော ဝါ ဂရုဋ္ဌာနိယော သဗြဟ္မစာရီ, နာပိ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ, အပိ စ ခေါ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောတိ. ယထာ ယထာ, ဘိက္ခဝေ, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောတိ တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပဋိသံဝေဒီ စ. တဿ အတ္ထပဋိသံဝေဒိနော [Pg.19] ဓမ္မပဋိသံဝေဒိနော ပါမောဇ္ဇံ ဇာယတိ. ပမုဒိတဿ ပီတိ ဇာယတိ. ပီတိမနဿ ကာယော ပဿမ္ဘတိ. ပဿဒ္ဓကာယော သုခံ ဝေဒေတိ. သုခိနော စိတ္တံ သမာဓိယတိ. ဣဒံ, ဘိက္ခဝေ, တတိယံ ဝိမုတ္တာယတနံ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော…ပေ… ယောဂက္ခေမံ အနုပါပုဏာတိ.

Furthermore, bhikkhus, the Teacher does not teach the Dhamma to the bhikkhu, nor does a fellow practitioner in a position of respect, nor does he teach the Dhamma in detail to others as he has heard and learned it. However, he recites the Dhamma in detail as he has heard and learned it. As that bhikkhu recites the Dhamma in detail as he has heard and learned it, he accordingly penetrates the meaning and penetrates the Dhamma in that teaching. For one who penetrates the meaning and penetrates the Dhamma, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated. This, bhikkhus, is the third ground for liberation wherein, for a bhikkhu dwelling heedful and ardent, he attains security from bondage.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော န ဟေဝ ခေါ သတ္ထာ ဓမ္မံ ဒေသေတိ, အညတရော ဝါ ဂရုဋ္ဌာနိယော သဗြဟ္မစာရီ, နာပိ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ, နာပိ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောတိ; အပိ စ ခေါ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ စေတသာ အနုဝိတက္ကေတိ အနုဝိစာရေတိ မနသာနုပေက္ခတိ. ယထာ ယထာ, ဘိက္ခဝေ, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ စေတသာ အနုဝိတက္ကေတိ အနုဝိစာရေတိ မနသာနုပေက္ခတိ တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပဋိသံဝေဒီ စ. တဿ အတ္ထပဋိသံဝေဒိနော ဓမ္မပဋိသံဝေဒိနော ပါမောဇ္ဇံ ဇာယတိ. ပမုဒိတဿ ပီတိ ဇာယတိ. ပီတိမနဿ ကာယော ပဿမ္ဘတိ. ပဿဒ္ဓကာယော သုခံ ဝေဒေတိ. သုခိနော စိတ္တံ သမာဓိယတိ. ဣဒံ, ဘိက္ခဝေ, စတုတ္ထံ ဝိမုတ္တာယတနံ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော အဝိမုတ္တံ ဝါ စိတ္တံ ဝိမုစ္စတိ, အပရိက္ခီဏာ ဝါ အာသဝါ ပရိက္ခယံ ဂစ္ဆန္တိ, အနနုပ္ပတ္တံ ဝါ အနုတ္တရံ ယောဂက္ခေမံ အနုပါပုဏာတိ.

Furthermore, bhikkhus, the Teacher does not teach the Dhamma to the bhikkhu, nor does a fellow practitioner in a position of respect, nor does he teach the Dhamma in detail to others as he has heard and learned it, nor does he recite the Dhamma in detail as he has heard and learned it. However, with his mind he thinks over, reflects upon, and contemplates the Dhamma as he has heard and learned it. As that bhikkhu with his mind thinks over, reflects upon, and contemplates the Dhamma as he has heard and learned it, he accordingly penetrates the meaning and penetrates the Dhamma in that teaching. For one who penetrates the meaning and penetrates the Dhamma, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated. This, bhikkhus, is the fourth ground for liberation wherein, for a bhikkhu dwelling heedful, ardent, and resolute, the unliberated mind becomes liberated, the unexhausted taints go to destruction, and the unattained supreme security from bondage is attained.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော န ဟေဝ ခေါ သတ္ထာ ဓမ္မံ ဒေသေတိ အညတရော ဝါ ဂရုဋ္ဌာနိယော သဗြဟ္မစာရီ, နာပိ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ, နာပိ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောတိ, နာပိ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ စေတသာ အနုဝိတက္ကေတိ အနုဝိစာရေတိ မနသာနုပေက္ခတိ; အပိ စ ခွဿ အညတရံ သမာဓိနိမိတ္တံ သုဂ္ဂဟိတံ ဟောတိ သုမနသိကတံ သူပဓာရိတံ သုပ္ပဋိဝိဒ္ဓံ ပညာယ. ယထာ ယထာ, ဘိက္ခဝေ, ဘိက္ခုနော အညတရံ သမာဓိနိမိတ္တံ သုဂ္ဂဟိတံ ဟောတိ သုမနသိကတံ သူပဓာရိတံ သုပ္ပဋိဝိဒ္ဓံ ပညာယ တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပဋိသံဝေဒီ စ. တဿ အတ္ထပဋိသံဝေဒိနော ဓမ္မပဋိသံဝေဒိနော ပါမောဇ္ဇံ ဇာယတိ. ပမုဒိတဿ ပီတိ ဇာယတိ. ပီတိမနဿ ကာယော ပဿမ္ဘတိ. ပဿဒ္ဓကာယော သုခံ ဝေဒေတိ. သုခိနော စိတ္တံ သမာဓိယတိ. ဣဒံ, ဘိက္ခဝေ, ပဉ္စမံ ဝိမုတ္တာယတနံ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော အဝိမုတ္တံ ဝါ စိတ္တံ [Pg.20] ဝိမုစ္စတိ, အပရိက္ခီဏာ ဝါ အာသဝါ ပရိက္ခယံ ဂစ္ဆန္တိ, အနနုပ္ပတ္တံ ဝါ အနုတ္တရံ ယောဂက္ခေမံ အနုပါပုဏာတိ.

Furthermore, bhikkhus, the Teacher does not teach the Dhamma to a bhikkhu, nor does a fellow practitioner in a position of respect; nor does he teach the Dhamma in detail to others as he has heard and learned it; nor does he recite the Dhamma in detail as he has heard and learned it; nor does he, as he has heard and learned it, with his mind think over, reflect upon, and contemplate the Dhamma. But a certain sign of concentration is well-grasped by him, well-attended to, well-considered, and well-penetrated by wisdom. In whatever way, bhikkhus, a certain sign of concentration is well-grasped by that bhikkhu, well-attended to, well-considered, and well-penetrated by wisdom, in that same way he penetrates the meaning and penetrates the Dhamma in that teaching. For one who penetrates the meaning and penetrates the Dhamma, gladness arises. For one who is gladdened, rapture arises. For one with a rapturous mind, the body becomes tranquil. One with a tranquil body experiences happiness. The mind of one who is happy becomes concentrated. This, bhikkhus, is the fifth ground for liberation, wherein for a bhikkhu dwelling heedful, ardent, and resolute, the unliberated mind becomes liberated, the unexhausted taints go to destruction, and the unattained supreme security from bondage is attained.

‘‘ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဝိမုတ္တာယတနာနိ ယတ္ထ ဘိက္ခုနော အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော အဝိမုတ္တံ ဝါ စိတ္တံ ဝိမုစ္စတိ, အပရိက္ခီဏာ ဝါ အာသဝါ ပရိက္ခယံ ဂစ္ဆန္တိ, အနနုပ္ပတ္တံ ဝါ အနုတ္တရံ ယောဂက္ခေမံ အနုပါပုဏာတီ’’တိ. ဆဋ္ဌံ.

These, bhikkhus, are the five grounds for liberation, wherein for a bhikkhu dwelling heedful, ardent, and resolute, the unliberated mind becomes liberated, the unexhausted taints go to destruction, and the unattained supreme security from bondage is attained. Sixth.

၇. သမာဓိသုတ္တံ

7. Discourse on Concentration

၂၇. ‘‘သမာဓိံ, ဘိက္ခဝေ, ဘာဝေထ အပ္ပမာဏံ နိပကာ ပတိဿတာ. သမာဓိံ, ဘိက္ခဝေ, ဘာဝယတံ အပ္ပမာဏံ နိပကာနံ ပတိဿတာနံ ပဉ္စ ဉာဏာနိ ပစ္စတ္တညေဝ ဥပ္ပဇ္ဇန္တိ. ကတမာနိ ပဉ္စ? ‘အယံ သမာဓိ ပစ္စုပ္ပန္နသုခေါ စေဝ အာယတိဉ္စ သုခဝိပါကော’တိ ပစ္စတ္တညေဝ ဉာဏံ ဥပ္ပဇ္ဇတိ, ‘အယံ သမာဓိ အရိယော နိရာမိသော’တိ ပစ္စတ္တညေဝ ဉာဏံ ဥပ္ပဇ္ဇတိ, ‘အယံ သမာဓိ အကာပုရိသသေဝိတော’တိ ပစ္စတ္တညေဝ ဉာဏံ ဥပ္ပဇ္ဇတိ, ‘အယံ သမာဓိ သန္တော ပဏီတော ပဋိပ္ပဿဒ္ဓလဒ္ဓေါ ဧကောဒိဘာဝါဓိဂတော, န သင်္ခါရနိဂ္ဂယှဝါရိတဂတော’တိ ပစ္စတ္တညေဝ ဉာဏံ ဥပ္ပဇ္ဇတိ, ‘သတော ခေါ ပနာဟံ ဣမံ သမာပဇ္ဇာမိ သတော ဝုဋ္ဌဟာမီ’တိ ပစ္စတ္တညေဝ ဉာဏံ ဥပ္ပဇ္ဇတိ.

27. Bhikkhus, develop concentration that is immeasurable, being prudent and mindful. For those who develop concentration that is immeasurable, being prudent and mindful, five kinds of knowledge arise for themselves. What are the five? The knowledge arises for oneself: ‘This concentration is pleasant in the present and results in pleasantness in the future.’ The knowledge arises for oneself: ‘This concentration is noble and unworldly.’ The knowledge arises for oneself: ‘This concentration is not practiced by inferior persons.’ The knowledge arises for oneself: ‘This concentration is peaceful, sublime, attained through tranquility, achieved through unification, and is not maintained by forcibly suppressing and restraining formations.’ The knowledge arises for oneself: ‘Mindfully, indeed, I enter this concentration, and mindfully I emerge from it.’

‘‘သမာဓိံ, ဘိက္ခဝေ, ဘာဝေထ အပ္ပမာဏံ နိပကာ ပတိဿတာ. သမာဓိံ, ဘိက္ခဝေ, ဘာဝယတံ အပ္ပမာဏံ နိပကာနံ ပတိဿတာနံ ဣမာနိ ပဉ္စ ဉာဏာနိ ပစ္စတ္တညေဝ ဥပ္ပဇ္ဇန္တီ’’တိ. သတ္တမံ.

Bhikkhus, develop concentration that is immeasurable, being prudent and mindful. For those who develop concentration that is immeasurable, being prudent and mindful, these five kinds of knowledge arise for themselves. Seventh.

၈. ပဉ္စင်္ဂိကသုတ္တံ

8. Discourse on the Five-Factored

၂၈. ‘‘အရိယဿ, ဘိက္ခဝေ, ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ ဘာဝနံ ဒေသေဿာမိ. တံ သုဏာထ, သာဓုကံ မနသိ ကရောထ; ဘာသိဿာမီ’’တိ. ‘‘ဧဝံ, ဘန္တေ’’တိ ခေါ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

28. “Bhikkhus, I will teach the development of the noble five-factored right concentration. Listen to that and pay close attention; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘ကတမာ [Pg.21] စ, ဘိက္ခဝေ, အရိယဿ ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ ဘာဝနာ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ဣမမေဝ ကာယံ ဝိဝေကဇေန ပီတိသုခေန အဘိသန္ဒေတိ ပရိသန္ဒေတိ ပရိပူရေတိ ပရိပ္ဖရတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ ဝိဝေကဇေန ပီတိသုခေန အပ္ဖုဋံ ဟောတိ. သေယျထာပိ, ဘိက္ခဝေ, ဒက္ခော နှာပကော ဝါ နှာပကန္တေဝါသီ ဝါ ကံသထာလေ နှာနီယစုဏ္ဏာနိ အာကိရိတွာ ဥဒကေန ပရိပ္ဖောသကံ ပရိပ္ဖောသကံ သန္နေယျ. သာယံ နှာနီယပိဏ္ဍိ သ္နေဟာနုဂတာ သ္နေဟပရေတာ သန္တရဗာဟိရာ ဖုဋာ သ္နေဟေန, န စ ပဂ္ဃရိနီ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဣမမေဝ ကာယံ ဝိဝေကဇေန ပီတိသုခေန အဘိသန္ဒေတိ ပရိသန္ဒေတိ ပရိပူရေတိ ပရိပ္ဖရတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ ဝိဝေကဇေန ပီတိသုခေန အပ္ဖုဋံ ဟောတိ. အရိယဿ, ဘိက္ခဝေ, ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ အယံ ပဌမာ ဘာဝနာ.

“And what, monks, is the development of the noble five-factored right concentration? Here, monks, a monk, quite secluded from sensual pleasures… enters and dwells in the first jhāna. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. Just as, monks, a skilled bath attendant or his apprentice might pour bath powder into a bronze vessel and, sprinkling it again and again with water, knead it into a ball, so that the ball of bath powder is infused with moisture, permeated with moisture, and pervaded with moisture inside and out, yet does not drip. In the same way, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of seclusion; there is no part of his entire body unpervaded by the rapture and happiness born of seclusion. This, monks, is the first development of the noble five-factored right concentration.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ဣမမေဝ ကာယံ သမာဓိဇေန ပီတိသုခေန အဘိသန္ဒေတိ ပရိသန္ဒေတိ ပရိပူရေတိ ပရိပ္ဖရတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ သမာဓိဇေန ပီတိသုခေန အပ္ဖုဋံ ဟောတိ. သေယျထာပိ, ဘိက္ခဝေ, ဥဒကရဟဒေါ ဂမ္ဘီရော ဥဗ္ဘိဒေါဒကော. တဿ နေဝဿ ပုရတ္ထိမာယ ဒိသာယ ဥဒကဿ အာယမုခံ, န ပစ္ဆိမာယ ဒိသာယ ဥဒကဿ အာယမုခံ, န ဥတ္တရာယ ဒိသာယ ဥဒကဿ အာယမုခံ, န ဒက္ခိဏာယ ဒိသာယ ဥဒကဿ အာယမုခံ, ဒေဝေါ စ ကာလေန ကာလံ သမ္မာ ဓာရံ နာနုပ္ပဝေစ္ဆေယျ. အထ ခေါ တမှာဝ ဥဒကရဟဒါ သီတာ ဝါရိဓာရာ ဥဗ္ဘိဇ္ဇိတွာ တမေဝ ဥဒကရဟဒံ သီတေန ဝါရိနာ အဘိသန္ဒေယျ ပရိသန္ဒေယျ ပရိပူရေယျ ပရိပ္ဖရေယျ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ဥဒကရဟဒဿ သီတေန ဝါရိနာ အပ္ဖုဋံ အဿ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဣမမေဝ ကာယံ သမာဓိဇေန ပီတိသုခေန အဘိသန္ဒေတိ ပရိသန္ဒေတိ ပရိပူရေတိ ပရိပ္ဖရတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ သမာဓိဇေန ပီတိသုခေန အပ္ဖုဋံ ဟောတိ. အရိယဿ, ဘိက္ခဝေ, ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ အယံ ဒုတိယာ ဘာဝနာ.

“Furthermore, monks, a monk, with the stilling of applied and sustained thought… enters and dwells in the second jhāna. He drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his entire body unpervaded by the rapture and happiness born of concentration. Just as, monks, there might be a deep lake with water welling up from within, having no inlet for water on the eastern, western, northern, or southern side, and the sky-god would not from time to time send down a proper stream of rain. Then a cool stream of water, having welled up from that very lake, would drench, steep, fill, and pervade that very lake with cool water; there would be no part of the entire lake unpervaded by the cool water. In the same way, monks, a monk drenches, steeps, fills, and pervades this very body with the rapture and happiness born of concentration; there is no part of his entire body unpervaded by the rapture and happiness born of concentration. This, monks, is the second development of the noble five-factored right concentration.”

‘‘ပုန [Pg.22] စပရံ, ဘိက္ခဝေ, ဘိက္ခု ပီတိယာ စ ဝိရာဂါ…ပေ… တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ဣမမေဝ ကာယံ နိပ္ပီတိကေန သုခေန အဘိသန္ဒေတိ ပရိသန္ဒေတိ ပရိပူရေတိ ပရိပ္ဖရတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ နိပ္ပီတိကေန သုခေန အပ္ဖုဋံ ဟောတိ. သေယျထာပိ, ဘိက္ခဝေ, ဥပ္ပလိနိယံ ဝါ ပဒုမိနိယံ ဝါ ပုဏ္ဍရီကိနိယံ ဝါ အပ္ပေကစ္စာနိ ဥပ္ပလာနိ ဝါ ပဒုမာနိ ဝါ ပုဏ္ဍရီကာနိ ဝါ ဥဒကေ ဇာတာနိ ဥဒကေ သံဝဍ္ဎာနိ ဥဒကာနုဂ္ဂတာနိ အန္တော နိမုဂ္ဂပေါသီနိ. တာနိ ယာဝ စဂ္ဂါ ယာဝ စ မူလာ သီတေန ဝါရိနာ အဘိသန္နာနိ ပရိသန္နာနိ ပရိပူရာနိ ပရိပ္ဖုဋာနိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတံ ဥပ္ပလာနံ ဝါ ပဒုမာနံ ဝါ ပုဏ္ဍရီကာနံ ဝါ သီတေန ဝါရိနာ အပ္ဖုဋံ အဿ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဣမမေဝ ကာယံ နိပ္ပီတိကေန သုခေန အဘိသန္ဒေတိ ပရိသန္ဒေတိ ပရိပူရေတိ ပရိပ္ဖရတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ နိပ္ပီတိကေန သုခေန အပ္ဖုဋံ ဟောတိ. အရိယဿ, ဘိက္ခဝေ, ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ အယံ တတိယာ ဘာဝနာ.

“Furthermore, monks, a monk, with the fading away of rapture… enters and dwells in the third jhāna. He drenches, steeps, fills, and pervades this very body with happiness devoid of rapture; there is no part of his entire body unpervaded by happiness devoid of rapture. Just as, monks, in a pond of blue, red, or white lotuses, some lotuses are born in the water, grow in the water, have not risen above the water, and are nourished while submerged within. From their tips to their roots, they are drenched, steeped, filled, and pervaded with cool water; there would be no part of all those lotuses that is unpervaded by cool water. In the same way, monks, a monk drenches, steeps, fills, and pervades this very body with happiness devoid of rapture; there is no part of his entire body unpervaded by happiness devoid of rapture. This, monks, is the third development of the noble five-factored right concentration.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု သုခဿ စ ပဟာနာ …ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ဣမမေဝ ကာယံ ပရိသုဒ္ဓေန စေတသာ ပရိယောဒါတေန ဖရိတွာ နိသိန္နော ဟောတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ ပရိသုဒ္ဓေန စေတသာ ပရိယောဒါတေန အပ္ဖုဋံ ဟောတိ. သေယျထာပိ, ဘိက္ခဝေ, ပုရိသော ဩဒါတေန ဝတ္ထေန သသီသံ ပါရုပိတွာ နိသိန္နော အဿ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ ဩဒါတေန ဝတ္ထေန အပ္ဖုဋံ အဿ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဣမမေဝ ကာယံ ပရိသုဒ္ဓေန စေတသာ ပရိယောဒါတေန ဖရိတွာ နိသိန္နော ဟောတိ; နာဿ ကိဉ္စိ သဗ္ဗာဝတော ကာယဿ ပရိသုဒ္ဓေန စေတသာ ပရိယောဒါတေန အပ္ဖုဋံ ဟောတိ. အရိယဿ, ဘိက္ခဝေ, ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ အယံ စတုတ္ထာ ဘာဝနာ.

“Furthermore, monks, a monk, with the abandoning of pleasure… enters and dwells in the fourth jhāna. He sits having pervaded this very body with a mind that is utterly pure and bright; there is no part of his entire body unpervaded by a mind that is utterly pure and bright. Just as, monks, a man might sit, having covered himself from head to foot with a white cloth; there would be no part of his entire body untouched by the white cloth. In the same way, monks, a monk sits having pervaded this very body with a mind that is utterly pure and bright; there is no part of his entire body unpervaded by a mind that is utterly pure and bright. This, monks, is the fourth development of the noble five-factored right concentration.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော ပစ္စဝေက္ခဏာနိမိတ္တံ သုဂ္ဂဟိတံ ဟောတိ သုမနသိကတံ သူပဓာရိတံ သုပ္ပဋိဝိဒ္ဓံ ပညာယ. သေယျထာပိ, ဘိက္ခဝေ, အညောဝ အညံ ပစ္စဝေက္ခေယျ, ဌိတော ဝါ နိသိန္နံ ပစ္စဝေက္ခေယျ, နိသိန္နော ဝါ နိပန္နံ ပစ္စဝေက္ခေယျ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခုနော ပစ္စဝေက္ခဏာနိမိတ္တံ သုဂ္ဂဟိတံ ဟောတိ သုမနသိကတံ သူပဓာရိတံ သုပ္ပဋိဝိဒ္ဓံ ပညာယ. အရိယဿ, ဘိက္ခဝေ, ပဉ္စင်္ဂိကဿ သမ္မာသမာဓိဿ အယံ ပဉ္စမာ ဘာဝနာ. ဧဝံ ဘာဝိတေ ခေါ[Pg.23], ဘိက္ခဝေ, ဘိက္ခု အရိယေ ပဉ္စင်္ဂိကေ သမ္မာသမာဓိမှိ ဧဝံ ဗဟုလီကတေ ယဿ ယဿ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ စိတ္တံ အဘိနိန္နာမေတိ အဘိညာသစ္ဆိကိရိယာယ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

Furthermore, monks, a monk has well grasped the sign for reviewing, well attended to it, well considered it, and well penetrated it with wisdom. Just as, monks, one person might review another—one standing might review one sitting, or one sitting might review one lying down. In the same way, monks, a monk has well grasped the sign for reviewing, well attended to it, well considered it, and well penetrated it with wisdom. This, monks, is the fifth development of the noble five-factored right concentration. When, monks, a monk has developed and cultivated this noble five-factored right concentration in this way, then for whatever state realizable by direct knowledge he directs his mind for the purpose of realizing it by direct knowledge, he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဥဒကမဏိကော အာဓာရေ ဌပိတော ပူရော ဥဒကဿ သမတိတ္တိကော ကာကပေယျော. တမေနံ ဗလဝါ ပုရိသော ယတော ယတော အာဝဇ္ဇေယျ, အာဂစ္ဆေယျ ဥဒက’’န္တိ? ‘‘ဧဝံ, ဘန္တေ’’. ‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံ ဘာဝိတေ အရိယေ ပဉ္စင်္ဂိကေ သမ္မာသမာဓိမှိ ဧဝံ ဗဟုလီကတေ ယဿ ယဿ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ စိတ္တံ အဘိနိန္နာမေတိ အဘိညာသစ္ဆိကိရိယာယ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“Just as, monks, a water pot placed on a stand, full of water to the brim, from which a crow could drink—if a strong man were to tilt it in any direction, would the water come out?” “Yes, venerable sir.” “In the same way, monks, when a monk has developed and cultivated the noble five-factored right concentration in this way, then for whatever state realizable by direct knowledge he directs his mind for the purpose of realizing it by direct knowledge, he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သေယျထာပိ, ဘိက္ခဝေ, သမေ ဘူမိဘာဂေ ပေါက္ခရဏီ စတုရံသာ အာလိဗဒ္ဓါ ပူရာ ဥဒကဿ သမတိတ္တိကာ ကာကပေယျာ. တမေနံ ဗလဝါ ပုရိသော ယတော ယတော အာလိံ မုဉ္စေယျ, အာဂစ္ဆေယျ ဥဒက’’န္တိ? ‘‘ဧဝံ, ဘန္တေ’’. ‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံ ဘာဝိတေ အရိယေ ပဉ္စင်္ဂိကေ သမ္မာသမာဓိမှိ ဧဝံ ဗဟုလီကတေ ယဿ ယဿ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ…ပေ… သတိ သတိ အာယတနေ.

“Just as, monks, on level ground there might be a square pond, with embankments, full of water to the brim, from which a crow could drink. If a strong man were to break open the embankment on any side, would the water come forth?” “Yes, venerable sir.” “Just so, monks, when a monk has developed and cultivated the noble five-factored right concentration in this way, then for whatever state realizable by direct knowledge… and so on… he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သေယျထာပိ, ဘိက္ခဝေ, သုဘူမိယံ စတုမဟာပထေ အာဇညရထော ယုတ္တော အဿ ဌိတော ဩဓသ္တပတောဒေါ. တမေနံ ဒက္ခော ယောဂ္ဂါစရိယော အဿဒမ္မသာရထိ အဘိရုဟိတွာ ဝါမေန ဟတ္ထေန ရသ္မိယော ဂဟေတွာ ဒက္ခိဏေန ဟတ္ထေန ပတောဒံ ဂဟေတွာ ယေနိစ္ဆကံ ယဒိစ္ဆကံ သာရေယျပိ ပစ္စာသာရေယျပိ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံ ဘာဝိတေ အရိယေ ပဉ္စင်္ဂိကေ သမ္မာသမာဓိမှိ ဧဝံ ဗဟုလီကတေ ယဿ ယဿ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ စိတ္တံ အဘိနိန္နာမေတိ အဘိညာသစ္ဆိကိရိယာယ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“Just as, monks, on level ground at a crossroads, a chariot drawn by thoroughbreds stands harnessed, with the goad placed ready. A skilled horse-trainer, a charioteer of trainable steeds, might mount it, and taking the reins in his left hand and the goad in his right, he could drive it forward and back wherever he wishes, whenever he wishes. In the same way, monks, when a monk has developed and cultivated the noble five-factored right concentration in this way, then for whatever state realizable by direct knowledge he directs his mind for the purpose of realizing it by direct knowledge, he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သော သစေ အာကင်္ခတိ – ‘အနေကဝိဟိတံ ဣဒ္ဓိဝိဓံ ပစ္စနုဘဝေယျံ – ဧကောပိ ဟုတွာ ဗဟုဓာ အဿံ…ပေ… ယာဝ ဗြဟ္မလောကာပိ ကာယေန ဝသံ ဝတ္တေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“If he wishes: ‘May I experience the various kinds of psychic power: having been one, may I become many… and so on… may I exercise mastery with the body even as far as the Brahmā world,’ he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သော [Pg.24] သစေ အာကင်္ခတိ – ‘ဒိဗ္ဗာယ သောတဓာတုယာ ဝိသုဒ္ဓါယ အတိက္ကန္တမာနုသိကာယ ဥဘော သဒ္ဒေ သုဏေယျံ – ဒိဗ္ဗေ စ မာနုသေ စ ယေ ဒူရေ သန္တိကေ စာ’တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“If he wishes: ‘With the divine ear element, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and the human, those that are far and near,’ he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သော သစေ အကင်္ခတိ – ‘ပရသတ္တာနံ ပရပုဂ္ဂလာနံ စေတသာ စေတော ပရိစ္စ ပဇာနေယျံ – သရာဂံ ဝါ စိတ္တံ သရာဂံ စိတ္တန္တိ ပဇာနေယျံ, ဝီတရာဂံ ဝါ စိတ္တံ ဝီတရာဂံ စိတ္တန္တိ ပဇာနေယျံ, သဒေါသံ ဝါ စိတ္တံ… ဝီတဒေါသံ ဝါ စိတ္တံ… သမောဟံ ဝါ စိတ္တံ… ဝီတမောဟံ ဝါ စိတ္တံ… သံခိတ္တံ ဝါ စိတ္တံ… ဝိက္ခိတ္တံ ဝါ စိတ္တံ… မဟဂ္ဂတံ ဝါ စိတ္တံ… အမဟဂ္ဂတံ ဝါ စိတ္တံ… သဥတ္တရံ ဝါ စိတ္တံ… အနုတ္တရံ ဝါ စိတ္တံ… သမာဟိတံ ဝါ စိတ္တံ… အသမာဟိတံ ဝါ စိတ္တံ… ဝိမုတ္တံ ဝါ စိတ္တံ… အဝိမုတ္တံ ဝါ စိတ္တံ အဝိမုတ္တံ စိတ္တန္တိ ပဇာနေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“If he wishes: ‘May I know the minds of other beings, of other persons, having encompassed them with my own mind. May I know a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hate as a mind with hate; a mind without hate as a mind without hate; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind; a scattered mind; an exalted mind; an unexalted mind; a mind with a superior; an unsurpassed mind; a concentrated mind; an unconcentrated mind; a liberated mind; or an unliberated mind as an unliberated mind,’ he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သော သစေ အာကင်္ခတိ – ‘အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရေယျံ, သေယျထိဒံ – ဧကမ္ပိ ဇာတိံ, ဒွေပိ ဇာတိယော…ပေ… ဣတိ သာကာရံ သဥဒ္ဒေသံ အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“If he wishes: ‘May I recollect my manifold past lives, that is, one birth, two births… and so on… thus, with their aspects and details, may I recollect my manifold past lives,’ he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သော သစေ အာကင်္ခတိ – ‘ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန…ပေ… ယထာကမ္မူပဂေ သတ္တေ ပဇာနေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

“If he wishes: ‘With the divine eye, which is purified and surpasses the human… and so on… may I know beings as they fare on according to their kamma,’ he attains the capability of being a witness in that very matter, there being a basis for it.

‘‘သော သစေ အာကင်္ခတိ – ‘အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ’’တိ. အဋ္ဌမံ.

“If he wishes: ‘Through the destruction of the taints, may I, in this very life, realize for myself with direct knowledge the taintless liberation of mind, liberation by wisdom, and having attained it, may I dwell therein,’ he attains the capability of being a witness in that very matter, there being a basis for it.” The eighth discourse is finished.

၉. စင်္ကမသုတ္တံ

9. The Discourse on Walking Meditation

၂၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, စင်္ကမေ အာနိသံသာ. ကတမေ ပဉ္စ? အဒ္ဓါနက္ခမော ဟောတိ, ပဓာနက္ခမော ဟောတိ, အပ္ပာဗာဓော ဟောတိ, အသိတံ ပီတံ ခါယိတံ သာယိတံ သမ္မာ ပရိဏာမံ ဂစ္ဆတိ, စင်္ကမာဓိဂတော သမာဓိ စိရဋ္ဌိတိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ စင်္ကမေ အာနိသံသာ’’တိ. နဝမံ.

29. “Monks, there are these five benefits of walking meditation. What five? One becomes fit for long journeys; one becomes fit for striving; one has little illness; what has been eaten, drunk, chewed, and tasted is properly digested; and the concentration gained through walking meditation is long-lasting. These, monks, are the five benefits of walking meditation.” The ninth discourse is finished.

၁၀. နာဂိတသုတ္တံ

10. The Discourse to Nāgita

၃၀. ဧဝံ [Pg.25] မေ သုတံ – ဧကံ သမယံ ဘဂဝါ ကောသလေသု စာရိကံ စရမာနော မဟတာ ဘိက္ခုသံဃေန သဒ္ဓိံ ယေန ဣစ္ဆာနင်္ဂလံ နာမ ကောသလာနံ ဗြာဟ္မဏဂါမော တဒဝသရိ. တတြ သုဒံ ဘဂဝါ ဣစ္ဆာနင်္ဂလေ ဝိဟရတိ ဣစ္ဆာနင်္ဂလဝနသဏ္ဍေ. အဿောသုံ ခေါ ဣစ္ဆာနင်္ဂလကာ ဗြာဟ္မဏဂဟပတိကာ – ‘‘သမဏော ခလု ဘော ဂေါတမော သကျပုတ္တော သကျကုလာ ပဗ္ဗဇိတော ဣစ္ဆာနင်္ဂလံ အနုပ္ပတ္တော; ဣစ္ဆာနင်္ဂလေ ဝိဟရတိ ဣစ္ဆာနင်္ဂလဝနသဏ္ဍေ. တံ ခေါ ပန ဘဝန္တံ ဂေါတမံ ဧဝံ ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂတော – ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ, သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါတိ. သော ဣမံ လောကံ သဒေဝကံ သမာရကံ သဗြဟ္မကံ သဿမဏဗြာဟ္မဏိံ ပဇံ သဒေဝမနုဿံ သယံ အဘိညာ သစ္ဆိကတွာ ပဝေဒေတိ. သော ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. သာဓု ခေါ ပန တထာရူပါနံ အရဟတံ ဒဿနံ ဟောတီ’’တိ. အထ ခေါ ဣစ္ဆာနင်္ဂလကာ ဗြာဟ္မဏဂဟပတိကာ တဿာ ရတ္တိယာ အစ္စယေန ပဟူတံ ခါဒနီယံ ဘောဇနီယံ အာဒါယ ယေန ဣစ္ဆာနင်္ဂလဝနသဏ္ဍော တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဗဟိဒွါရကောဋ္ဌကေ အဋ္ဌံသု ဥစ္စာသဒ္ဒမဟာသဒ္ဒါ.

30. Thus have I heard. At one time the Blessed One was wandering on tour in the Kosalan country with a large Saṅgha of monks when he arrived at Icchānaṅgala, a brahmin village of the Kosalans. There the Blessed One stayed in the Icchānaṅgala woodland grove. The brahmin householders of Icchānaṅgala heard: “The ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, has arrived at Icchānaṅgala and is staying in the Icchānaṅgala woodland grove. A good report about that Master Gotama has spread thus: ‘That Blessed One is an Arahant, a perfectly enlightened one, perfect in knowledge and conduct, the Well-farer, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ Having realized it for himself through direct knowledge, he makes known this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he proclaims the holy life, utterly complete and pure. It is indeed good to see such Arahants.” Then, when the night had passed, the brahmin householders of Icchānaṅgala, taking an abundance of hard and soft food, went to the Icchānaṅgala woodland grove. Having gone, they stood outside the gatehouse, making a loud and great noise.

တေန ခေါ ပန သမယေန အာယသ္မာ နာဂိတော ဘဂဝတော ဥပဋ္ဌာကော ဟောတိ. အထ ခေါ ဘဂဝါ အာယသ္မန္တံ နာဂိတံ အာမန္တေသိ – ‘‘ကေ ပန ခေါ, နာဂိတ, ဥစ္စာသဒ္ဒမဟာသဒ္ဒါ, ကေဝဋ္ဋာ မညေ မစ္ဆဝိလောပေ’’တိ? ‘‘ဧတေ, ဘန္တေ, ဣစ္ဆာနင်္ဂလကာ ဗြာဟ္မဏဂဟပတိကာ ပဟူတံ ခါဒနီယံ ဘောဇနီယံ အာဒါယ ဗဟိဒွါရကောဋ္ဌကေ ဌိတာ ဘဂဝန္တညေဝ ဥဒ္ဒိဿ ဘိက္ခုသံဃဉ္စာ’’တိ. ‘‘မာဟံ, နာဂိတ, ယသေန သမာဂမံ, မာ စ မယာ ယသော. ယော ခေါ, နာဂိတ, နယိမဿ နေက္ခမ္မသုခဿ ပဝိဝေကသုခဿ ဥပသမသုခဿ သမ္ဗောဓသုခဿ နိကာမလာဘီ အဿ အကိစ္ဆလာဘီ အကသိရလာဘီ, ယဿာဟံ နေက္ခမ္မသုခဿ ပဝိဝေကသုခဿ ဥပသမသုခဿ သမ္ဗောဓသုခဿ နိကာမလာဘီ အကိစ္ဆလာဘီ [Pg.26] အကသိရလာဘီ. သော တံ မီဠှသုခံ မိဒ္ဓသုခံ လာဘသက္ကာရသိလောကသုခံ သာဒိယေယျာ’’တိ.

At that time, the Venerable Nāgita was the Blessed One’s attendant. The Blessed One then addressed the Venerable Nāgita: “Nāgita, who are these making a loud and great noise? I imagine they are fishermen quarreling over their haul.” “Venerable Sir, these are the brahmin householders of Icchānaṅgala who, having taken an abundance of hard and soft food, are standing outside the gatehouse for the Blessed One and the Saṅgha of monks.” “Nāgita, may I not be associated with renown, nor may renown be associated with me. One who is not an obtainer at will, without difficulty, and without trouble of this happiness of renunciation, this happiness of seclusion, this happiness of peace, and this happiness of awakening, might well indulge in that filthy happiness, that drowsy happiness, that happiness of gains, honor, and praise. But as for me, I am an obtainer at will, without difficulty, and without trouble of this happiness of renunciation, this happiness of seclusion, this happiness of peace, and this happiness of awakening. Why then should I indulge in that filthy happiness, that drowsy happiness, that happiness of gains, honor, and praise?”

‘‘အဓိဝါသေတု ဒါနိ, ဘန္တေ, ဘဂဝါ, အဓိဝါသေတု သုဂတော; အဓိဝါသနကာလော ဒါနိ, ဘန္တေ, ဘဂဝတော. ယေန ယေနေဝ ဒါနိ ဘဂဝါ ဂမိဿတိ တံနိန္နာဝ ဂမိဿန္တိ ဗြာဟ္မဏဂဟပတိကာ နေဂမာ စေဝ ဇာနပဒါ စ. သေယျထာပိ, ဘန္တေ, ထုလ္လဖုသိတကေ ဒေဝေ ဝဿန္တေ ယထာနိန္နံ ဥဒကာနိ ပဝတ္တန္တိ; ဧဝမေဝံ ခေါ, ဘန္တေ, ယေန ယေနေဝ ဒါနိ ဘဂဝါ ဂမိဿတိ, တံနိန္နာဝ ဂမိဿန္တိ ဗြာဟ္မဏဂဟပတိကာ နေဂမာ စေဝ ဇာနပဒါ စ. တံ ကိဿ ဟေတု? တထာ ဟိ, ဘန္တေ, ဘဂဝတော သီလပညာဏ’’န္တိ.

“Venerable Sir, let the Blessed One consent now, let the Well-farer consent. Now, Venerable Sir, is the time for the Blessed One’s consent. Wherever the Blessed One goes, the brahmin householders, from the towns and the countryside, will incline towards that very place. Just as, Venerable Sir, when the sky rains with heavy drops, the waters flow according to the slope, even so, Venerable Sir, wherever the Blessed One goes, the brahmin householders, from the towns and the countryside, will incline towards that very place. For what reason? Because, Venerable Sir, such is the Blessed One’s virtue and wisdom.”

‘‘မာဟံ, နာဂိတ, ယသေန သမာဂမံ, မာ စ မယာ ယသော. ယော ခေါ, နာဂိတ, နယိမဿ နေက္ခမ္မသုခဿ ပဝိဝေကသုခဿ ဥပသမသုခဿ သမ္ဗောဓသုခဿ နိကာမလာဘီ အဿ အကိစ္ဆလာဘီ အကသိရလာဘီ, ယဿာဟံ နေက္ခမ္မသုခဿ ပဝိဝေကသုခဿ ဥပသမသုခဿ သမ္ဗောဓသုခဿ နိကာမလာဘီ အကိစ္ဆလာဘီ အကသိရလာဘီ. သော တံ မီဠှသုခံ မိဒ္ဓသုခံ လာဘသက္ကာရသိလောကသုခံ သာဒိယေယျ. အသိတပီတခါယိတသာယိတဿ ခေါ, နာဂိတ, ဥစ္စာရပဿာဝေါ – ဧသော တဿ နိဿန္ဒော. ပိယာနံ ခေါ, နာဂိတ, ဝိပရိဏာမညထာဘာဝါ ဥပ္ပဇ္ဇန္တိ သောကပရိဒေဝဒုက္ခဒေါမနဿုပါယာသာ – ဧသော တဿ နိဿန္ဒော. အသုဘနိမိတ္တာနုယောဂံ အနုယုတ္တဿ ခေါ, နာဂိတ, သုဘနိမိတ္တေ ပါဋိကုလျတာ သဏ္ဌာတိ – ဧသော တဿ နိဿန္ဒော. ဆသု ခေါ, နာဂိတ, ဖဿာယတနေသု အနိစ္စာနုပဿိနော ဝိဟရတော ဖဿေ ပါဋိကုလျတာ သဏ္ဌာတိ – ဧသော တဿ နိဿန္ဒော. ပဉ္စသု ခေါ, နာဂိတ, ဥပါဒါနက္ခန္ဓေသု ဥဒယဗ္ဗယာနုပဿိနော ဝိဟရတော ဥပါဒါနေ ပါဋိကုလျတာ သဏ္ဌာတိ – ဧသော တဿ နိဿန္ဒော’’တိ. ဒသမံ.

“Nāgita, may I not be associated with renown, nor may renown be associated with me. One who is not an obtainer at will, without difficulty, and without trouble of this happiness of renunciation, this happiness of seclusion, this happiness of peace, and this happiness of awakening, might well indulge in that filthy happiness, that drowsy happiness, that happiness of gains, honor, and praise. But as for me, I am an obtainer at will, without difficulty, and without trouble of this happiness of renunciation, this happiness of seclusion, this happiness of peace, and this happiness of awakening. Why then should I indulge in that filthy happiness, that drowsy happiness, that happiness of gains, honor, and praise? Nāgita, of what is eaten, drunk, chewed, and tasted, there is feces and urine—this is its outcome. Nāgita, from the change and alteration of what is dear, there arise sorrow, lamentation, pain, grief, and despair—this is its outcome. Nāgita, for one devoted to the practice of the sign of the unattractive, revulsion towards the sign of the attractive is established—this is its outcome. Nāgita, for one who dwells contemplating impermanence in the six sense bases, revulsion towards contact is established—this is its outcome. Nāgita, for one who dwells contemplating the arising and passing away in the five aggregates of clinging, revulsion towards clinging is established—this is its outcome.” The tenth.

ပဉ္စင်္ဂိကဝဂ္ဂေါ တတိယော.

The Chapter on the Five-Factored, the Third.

တဿုဒ္ဒါနံ –

The summary verse:

ဒွေ အဂါရဝုပက္ကိလေသာ, ဒုဿီလာနုဂ္ဂဟိတေန စ;

ဝိမုတ္တိသမာဓိပဉ္စင်္ဂိကာ, စင်္ကမံ နာဂိတေန စာတိ.

Two on Disrespect, and Defilements; the Immoral, and the Supported; Liberation, Concentration, the Five-Factored; Walking, and Nāgita.

၄. သုမနဝဂ္ဂေါ

4. The Sumanā Chapter

၁. သုမနသုတ္တံ

1. The Sumanā Sutta

၃၁. ဧကံ [Pg.27] သမယံ…ပေ… အနာထပိဏ္ဍိကဿ အာရာမေ. အထ ခေါ သုမနာ ရာဇကုမာရီ ပဉ္စဟိ ရထသတေဟိ ပဉ္စဟိ ရာဇကုမာရိသတေဟိ ပရိဝုတာ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နာ ခေါ သုမနာ ရာဇကုမာရီ ဘဂဝန္တံ ဧတဒဝေါစ –

31. At one time…pe… in Anāthapiṇḍika’s monastery. Then Princess Sumanā, surrounded by five hundred chariots and five hundred princesses, approached the Blessed One. Having approached, she paid homage to the Blessed One and sat down to one side. Seated thus to one side, Princess Sumanā said this to the Blessed One:

‘‘ဣဓဿု, ဘန္တေ, ဘဂဝတော ဒွေ သာဝကာ သမသဒ္ဓါ သမသီလာ သမပညာ – ဧကော ဒါယကော, ဧကော အဒါယကော. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇေယျုံ. ဒေဝဘူတာနံ ပန နေသံ, ဘန္တေ, သိယာ ဝိသေသော, သိယာ နာနာကရဏ’’န္တိ?

“Venerable Sir, here there might be two disciples of the Blessed One who are equal in faith, equal in virtue, and equal in wisdom—one a donor, the other a non-donor. When their bodies break up, after death, they would be reborn in a good destination, a heavenly world. But, Venerable Sir, for them who have become devas, would there be any distinction, any difference?”

‘‘သိယာ, သုမနေ’’တိ ဘဂဝါ အဝေါစ – ‘‘ယော သော, သုမနေ, ဒါယကော သော အမုံ အဒါယကံ ဒေဝဘူတော သမာနော ပဉ္စဟိ ဌာနေဟိ အဓိဂဏှာတိ – ဒိဗ္ဗေန အာယုနာ, ဒိဗ္ဗေန ဝဏ္ဏေန, ဒိဗ္ဗေန သုခေန, ဒိဗ္ဗေန ယသေန, ဒိဗ္ဗေန အာဓိပတေယျေန. ယော သော, သုမနေ, ဒါယကော သော အမုံ အဒါယကံ ဒေဝဘူတော သမာနော ဣမေဟိ ပဉ္စဟိ ဌာနေဟိ အဓိဂဏှာတိ’’.

“There would be, Sumanā,” the Blessed One said. “That disciple who is a donor, Sumanā, having become a deva, surpasses that non-donor in five ways: by divine lifespan, divine beauty, divine happiness, divine glory, and divine sovereignty. That disciple who is a donor, Sumanā, having become a deva, surpasses that non-donor in these five ways.”

‘‘သစေ ပန တေ, ဘန္တေ, တတော စုတာ ဣတ္ထတ္တံ အာဂစ္ဆန္တိ, မနုဿဘူတာနံ ပန နေသံ, ဘန္တေ, သိယာ ဝိသေသော, သိယာ နာနာကရဏ’’န္တိ? ‘‘သိယာ, သုမနေ’’တိ ဘဂဝါ အဝေါစ – ‘‘ယော သော, သုမနေ, ဒါယကော သော အမုံ အဒါယကံ မနုဿဘူတော သမာနော ပဉ္စဟိ ဌာနေဟိ အဓိဂဏှာတိ – မာနုသကေန အာယုနာ, မာနုသကေန ဝဏ္ဏေန, မာနုသကေန သုခေန, မာနုသကေန ယသေန, မာနုသကေန အာဓိပတေယျေန. ယော သော, သုမနေ, ဒါယကော သော အမုံ အဒါယကံ မနုဿဘူတော သမာနော ဣမေဟိ ပဉ္စဟိ ဌာနေဟိ အဓိဂဏှာတိ’’.

“But, venerable sir, if, having passed away from there, they come to this human state, would there be any distinction, any difference for them who have become human beings?” “There would be, Sumanā,” the Blessed One said. “That disciple who is a donor, Sumanā, having become a human being, surpasses that non-donor in five ways: by human lifespan, human beauty, human happiness, human glory, and human sovereignty. That disciple who is a donor, Sumanā, having become a human being, surpasses that non-donor in these five ways.”

‘‘သစေ ပန တေ, ဘန္တေ, ဥဘော အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇန္တိ, ပဗ္ဗဇိတာနံ ပန နေသံ, ဘန္တေ, သိယာ ဝိသေသော, သိယာ နာနာကရဏ’’န္တိ? ‘‘သိယာ, သုမနေ’’တိ ဘဂဝါ အဝေါစ – ‘‘ယော သော, သုမနေ, ဒါယကော သော အမုံ အဒါယကံ ပဗ္ဗဇိတော သမာနော ပဉ္စဟိ ဌာနေဟိ အဓိဂဏှာတိ – ယာစိတောဝ ဗဟုလံ စီဝရံ ပရိဘုဉ္ဇတိ အပ္ပံ အယာစိတော, ယာစိတောဝ ဗဟုလံ ပိဏ္ဍပါတံ ပရိဘုဉ္ဇတိ [Pg.28] အပ္ပံ အယာစိတော, ယာစိတောဝ ဗဟုလံ သေနာသနံ ပရိဘုဉ္ဇတိ အပ္ပံ အယာစိတော, ယာစိတောဝ ဗဟုလံ ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရံ ပရိဘုဉ္ဇတိ အပ္ပံ အယာစိတော. ယေဟိ ခေါ ပန သဗြဟ္မစာရီဟိ သဒ္ဓိံ ဝိဟရတိ တျဿ မနာပေနေဝ ဗဟုလံ ကာယကမ္မေန သမုဒါစရန္တိ အပ္ပံ အမနာပေန, မနာပေနေဝ ဗဟုလံ ဝစီကမ္မေန သမုဒါစရန္တိ အပ္ပံ အမနာပေန, မနာပေနေဝ ဗဟုလံ မနောကမ္မေန သမုဒါစရန္တိ အပ္ပံ အမနာပေန, မနာပံယေဝ ဗဟုလံ ဥပဟာရံ ဥပဟရန္တိ အပ္ပံ အမနာပံ. ယော သော, သုမနေ, ဒါယကော သော အမုံ အဒါယကံ ပဗ္ဗဇိတော သမာနော ဣမေဟိ ပဉ္စဟိ ဌာနေဟိ အဓိဂဏှာတီ’’တိ.

“But, venerable sir, if both of them go forth from the household life into homelessness, would there be any distinction, any difference for them as renunciants?” “There would be, Sumanā,” the Blessed One said. “That disciple who is a donor, Sumanā, having gone forth, surpasses that non-donor in five ways: being invited, he frequently uses robes, but seldom when uninvited; being invited, he frequently uses almsfood, but seldom when uninvited; being invited, he frequently uses lodging, but seldom when uninvited; being invited, he frequently uses medicines and provisions for the sick, but seldom when uninvited. And the fellow practitioners with whom he lives treat him mostly with agreeable bodily actions, seldom with disagreeable ones; mostly with agreeable verbal actions, seldom with disagreeable ones; mostly with agreeable mental actions, seldom with disagreeable ones; they mostly offer him agreeable gifts, seldom disagreeable ones. That disciple who is a donor, Sumanā, having gone forth, surpasses that non-donor in these five ways.”

‘‘သစေ ပန တေ, ဘန္တေ, ဥဘော အရဟတ္တံ ပါပုဏန္တိ, အရဟတ္တပ္ပတ္တာနံ ပန နေသံ, ဘန္တေ, သိယာ ဝိသေသော, သိယာ နာနာကရဏ’’န္တိ? ‘‘ဧတ္ထ ခေါ ပနေသာဟံ, သုမနေ, န ကိဉ္စိ နာနာကရဏံ ဝဒါမိ, ယဒိဒံ ဝိမုတ္တိယာ ဝိမုတ္တိ’’န္တိ.

“But, venerable sir, if both of them attain Arahantship, would there be any distinction, any difference for them, having attained Arahantship?” “In this matter, Sumanā, I declare no difference whatsoever; that is, between liberation and liberation.”

‘‘အစ္ဆရိယံ, ဘန္တေ, အဗ္ဘုတံ, ဘန္တေ! ယာဝဉ္စိဒံ, ဘန္တေ, အလမေဝ ဒါနာနိ ဒါတုံ အလံ ပုညာနိ ကာတုံ; ယတြ ဟိ နာမ ဒေဝဘူတဿာပိ ဥပကာရာနိ ပုညာနိ, မနုဿဘူတဿာပိ ဥပကာရာနိ ပုညာနိ, ပဗ္ဗဇိတဿာပိ ဥပကာရာနိ ပုညာနီ’’တိ. ‘‘ဧဝမေတံ, သုမနေ! အလဉှိ, သုမနေ, ဒါနာနိ ဒါတုံ အလံ ပုညာနိ ကာတုံ! ဒေဝဘူတဿာပိ ဥပကာရာနိ ပုညာနိ, မနုဿဘူတဿာပိ ဥပကာရာနိ ပုညာနိ, ပဗ္ဗဇိတဿာပိ ဥပကာရာနိ ပုညာနီ’’တိ.

“Wonderful, venerable sir! Amazing, venerable sir! It is indeed proper to give gifts, proper to do meritorious deeds; for meritorious deeds are helpful even to one who has become a deva, helpful to one who has become a human being, and helpful to one who has gone forth.” “So it is, Sumanā! It is indeed proper to give gifts, proper to do meritorious deeds! Meritorious deeds are helpful to one who has become a deva, helpful to one who has become a human being, and helpful to one who has gone forth.”

ဣဒမဝေါစ ဘဂဝါ. ဣဒံ ဝတွာန သုဂတော အထာပရံ ဧတဒဝေါစ သတ္ထာ –

The Blessed One said this. Having said this, the Well-Farer, the Teacher, then said further:

‘‘ယထာပိ စန္ဒော ဝိမလော, ဂစ္ဆံ အာကာသဓာတုယာ;

သဗ္ဗေ တာရာဂဏေ လောကေ, အာဘာယ အတိရောစတိ.

“Just as the spotless moon, moving through the element of space, outshines all the hosts of stars in the world with its radiance;

‘‘တထေဝ သီလသမ္ပန္နော, သဒ္ဓေါ ပုရိသပုဂ္ဂလော;

သဗ္ဗေ မစ္ဆရိနော လောကေ, စာဂေန အတိရောစတိ.

“so too a faithful person accomplished in virtue surpasses all the stingy in the world through generosity.

‘‘ယထာပိ မေဃော ထနယံ, ဝိဇ္ဇုမာလီ သတက္ကကု;

ထလံ နိန္နဉ္စ ပူရေတိ, အဘိဝဿံ ဝသုန္ဓရံ.

“Just as a thundering cloud, with garlands of lightning and a hundred peaks, fills the highlands and the lowlands, raining down upon the earth;

‘‘ဧဝံ ဒဿနသမ္ပန္နော, သမ္မာသမ္ဗုဒ္ဓသာဝကော;

မစ္ဆရိံ အဓိဂဏှာတိ, ပဉ္စဌာနေဟိ ပဏ္ဍိတော.

“so a wise disciple of the Perfectly Enlightened One, endowed with vision, surpasses the stingy in five ways.

‘‘အာယုနာ [Pg.29] ယသသာ စေဝ, ဝဏ္ဏေန စ သုခေန စ;

သ ဝေ ဘောဂပရိဗျူဠှော, ပေစ္စ သဂ္ဂေ ပမောဒတီ’’တိ. ပဌမံ;

“With lifespan and glory, with beauty and happiness, and endowed with wealth, he rejoices in heaven after death.” The first.

၂. စုန္ဒီသုတ္တံ

2. The Discourse to Cundī

၃၂. ဧကံ သမယံ ဘဂဝါ ရာဇဂဟေ ဝိဟရတိ ဝေဠုဝနေ ကလန္ဒကနိဝါပေ. အထ ခေါ စုန္ဒီ ရာဇကုမာရီ ပဉ္စဟိ ရထသတေဟိ ပဉ္စဟိ စ ကုမာရိသတေဟိ ပရိဝုတာ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နာ ခေါ စုန္ဒီ ရာဇကုမာရီ ဘဂဝန္တံ ဧတဒဝေါစ –

32. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then Princess Cundī, attended by five hundred chariots and five hundred maidens, approached the Blessed One. Having approached, she paid homage to the Blessed One and sat down to one side. Seated to one side, Princess Cundī said this to the Blessed One:

‘‘အမှာကံ, ဘန္တေ, ဘာတာ စုန္ဒော နာမ ရာဇကုမာရော, သော ဧဝမာဟ – ‘ယဒေဝ သော ဟောတိ ဣတ္ထီ ဝါ ပုရိသော ဝါ ဗုဒ္ဓံ သရဏံ ဂတော, ဓမ္မံ သရဏံ ဂတော, သံဃံ သရဏံ ဂတော, ပါဏာတိပါတာ ပဋိဝိရတော, အဒိန္နာဒါနာ ပဋိဝိရတော, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတော, မုသာဝါဒါ ပဋိဝိရတော, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော, သော ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံယေဝ ဥပပဇ္ဇတိ, နော ဒုဂ္ဂတိ’န္တိ. သာဟံ, ဘန္တေ, ဘဂဝန္တံ ပုစ္ဆာမိ – ‘ကထံရူပေ ခေါ, ဘန္တေ, သတ္ထရိ ပသန္နော ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံယေဝ ဥပပဇ္ဇတိ, နော ဒုဂ္ဂတိံ? ကထံရူပေ ဓမ္မေ ပသန္နော ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံယေဝ ဥပပဇ္ဇတိ, နော ဒုဂ္ဂတိံ? ကထံရူပေ သံဃေ ပသန္နော ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံယေဝ ဥပပဇ္ဇတိ, နော ဒုဂ္ဂတိံ? ကထံရူပေသု သီလေသု ပရိပူရကာရီ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံယေဝ ဥပပဇ္ဇတိ, နော ဒုဂ္ဂတိ’’’န္တိ?

“Venerable sir, our brother, Prince Cunda, says this: ‘Any woman or man who has gone to the Buddha for refuge, gone to the Dhamma for refuge, gone to the Saṅgha for refuge, abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from intoxicating drinks and drugs that are the basis for heedlessness—with the breakup of the body, after death, is reborn in a good destination, not in a bad one.’ I ask the Blessed One: ‘Venerable sir, having confidence in what kind of Teacher is one, with the breakup of the body, after death, reborn in a good destination, not in a bad one? Having confidence in what kind of Dhamma is one, with the breakup of the body, after death, reborn in a good destination, not in a bad one? Having confidence in what kind of Saṅgha is one, with the breakup of the body, after death, reborn in a good destination, not in a bad one? Fulfilling what kind of virtues is one, with the breakup of the body, after death, reborn in a good destination, not in a bad one?’”

‘‘ယာဝတာ, စုန္ဒိ, သတ္တာ အပဒါ ဝါ ဒွိပဒါ ဝါ စတုပ္ပဒါ ဝါ ဗဟုပ္ပဒါ ဝါ ရူပိနော ဝါ အရူပိနော ဝါ သညိနော ဝါ အသညိနော ဝါ နေဝသညိနာသညိနော ဝါ, တထာဂတော တေသံ အဂ္ဂမက္ခာယတိ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ. ယေ ခေါ, စုန္ဒိ, ဗုဒ္ဓေ ပသန္နာ, အဂ္ဂေ တေ ပသန္နာ. အဂ္ဂေ ခေါ ပန ပသန္နာနံ အဂ္ဂေါ ဝိပါကော ဟောတိ.

“Cundī, whatever beings there are—whether footless, two-footed, four-footed, or many-footed; whether with form or formless; whether percipient, non-percipient, or neither-percipient-nor-non-percipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared the foremost among them. Cundī, those who have faith in the Buddha have faith in the foremost. And for those who have faith in the foremost, the result is foremost.

‘‘ယာဝတာ, စုန္ဒိ, ဓမ္မာ သင်္ခတာ, အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ တေသံ အဂ္ဂမက္ခာယတိ. ယေ, စုန္ဒိ, အရိယေ အဋ္ဌင်္ဂိကေ မဂ္ဂေ ပသန္နာ, အဂ္ဂေ တေ ပသန္နာ, အဂ္ဂေ ခေါ ပန ပသန္နာနံ အဂ္ဂေါ ဝိပါကော ဟောတိ.

“Cundī, whatever conditioned phenomena there are, the Noble Eightfold Path is declared the foremost among them. Cundī, those who have faith in the Noble Eightfold Path have faith in the foremost. And for those who have faith in the foremost, the result is foremost.

‘‘ယာဝတာ[Pg.30], စုန္ဒိ, ဓမ္မာ သင်္ခတာ ဝါ အသင်္ခတာ ဝါ, ဝိရာဂေါ တေသံ အဂ္ဂမက္ခာယတိ, ယဒိဒံ – မဒနိမ္မဒနော ပိပါသဝိနယော အာလယသမုဂ္ဃာတော ဝဋ္ဋုပစ္ဆေဒေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာနံ. ယေ ခေါ, စုန္ဒိ, ဝိရာဂေ ဓမ္မေ ပသန္နာ, အဂ္ဂေ တေ ပသန္နာ. အဂ္ဂေ ခေါ ပန ပသန္နာနံ အဂ္ဂေါ ဝိပါကော ဟောတိ.

“Cundī, whatever phenomena there are, conditioned or unconditioned, dispassion is declared the foremost among them—that is, the subduing of intoxication, the removal of thirst, the uprooting of clinging, the cutting off of the round of existence, the destruction of craving, dispassion, cessation, Nibbāna. Cundī, those who have faith in the Dhamma of dispassion have faith in the foremost. And for those who have faith in the foremost, the result is foremost.

‘‘ယာဝတာ, စုန္ဒိ, သံဃာ ဝါ ဂဏာ ဝါ, တထာဂတသာဝကသံဃော တေသံ အဂ္ဂမက္ခာယတိ, ယဒိဒံ – စတ္တာရိ ပုရိသယုဂါနိ အဋ္ဌ ပုရိသပုဂ္ဂလာ, ဧသ ဘဂဝတော သာဝကသံဃော အာဟုနေယျော ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ. ယေ ခေါ, စုန္ဒိ, သံဃေ ပသန္နာ, အဂ္ဂေ တေ ပသန္နာ. အဂ္ဂေ ခေါ ပန ပသန္နာနံ အဂ္ဂေါ ဝိပါကော ဟောတိ.

“Cundī, whatever communities or groups there are, the Saṅgha of the Tathāgata’s disciples is declared the foremost among them—that is, the four pairs of persons, the eight individuals. This Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Cundī, those who have faith in the Saṅgha have faith in the foremost. And for those who have faith in the foremost, the result is foremost.

‘‘ယာဝတာ, စုန္ဒိ, သီလာနိ, အရိယကန္တာနိ သီလာနိ တေသံ အဂ္ဂမက္ခာယတိ, ယဒိဒံ – အခဏ္ဍာနိ အစ္ဆိဒ္ဒါနိ အသဗလာနိ အကမ္မာသာနိ ဘုဇိဿာနိ ဝိညုပ္ပသတ္ထာနိ အပရာမဋ္ဌာနိ သမာဓိသံဝတ္တနိကာနိ. ယေ ခေါ, စုန္ဒိ, အရိယကန္တေသု သီလေသု ပရိပူရကာရိနော, အဂ္ဂေ တေ ပရိပူရကာရိနော. အဂ္ဂေ ခေါ ပန ပရိပူရကာရီနံ အဂ္ဂေါ ဝိပါကော ဟောတီ’’တိ.

“Cundī, whatever virtues there are, the virtues dear to the noble ones are declared the foremost among them—that is, those that are unbroken, untorn, unspotted, unblemished, liberating, praised by the wise, ungrasped, and conducive to concentration. Cundī, those who fulfill the virtues dear to the noble ones fulfill the foremost. And for those who fulfill the foremost, the result is foremost.”

‘‘အဂ္ဂတော ဝေ ပသန္နာနံ, အဂ္ဂံ ဓမ္မံ ဝိဇာနတံ;

အဂ္ဂေ ဗုဒ္ဓေ ပသန္နာနံ, ဒက္ခိဏေယျေ အနုတ္တရေ.

“For those with faith in the foremost, who know the foremost Dhamma; for those with faith in the foremost Buddha, the unsurpassed recipient of offerings;

‘‘အဂ္ဂေ ဓမ္မေ ပသန္နာနံ, ဝိရာဂူပသမေ သုခေ;

အဂ္ဂေ သံဃေ ပသန္နာနံ, ပုညက္ခေတ္တေ အနုတ္တရေ.

for those with faith in the foremost Dhamma—in dispassion, pacification, and bliss; for those with faith in the foremost Saṅgha, the unsurpassed field of merit;

‘‘အဂ္ဂသ္မိံ ဒါနံ ဒဒတံ, အဂ္ဂံ ပုညံ ပဝဍ္ဎတိ;

အဂ္ဂံ အာယု စ ဝဏ္ဏော စ, ယသော ကိတ္တိ သုခံ ဗလံ.

for those giving a gift to the foremost, foremost merit increases; foremost life and beauty, fame, renown, happiness, and strength.

‘‘အဂ္ဂဿ ဒါတာ မေဓာဝီ, အဂ္ဂဓမ္မသမာဟိတော;

ဒေဝဘူတော မနုဿော ဝါ, အဂ္ဂပ္ပတ္တော ပမောဒတီ’’တိ. ဒုတိယံ;

The wise giver to the foremost, established in the foremost Dhamma, whether having become a deva or a human being, rejoices, having attained the foremost.” The second.

၃. ဥဂ္ဂဟသုတ္တံ

3. The Discourse to Uggaha

၃၃. ဧကံ သမယံ ဘဂဝါ ဘဒ္ဒိယေ ဝိဟရတိ ဇာတိယာ ဝနေ. အထ ခေါ ဥဂ္ဂဟော မေဏ္ဍကနတ္တာ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ ဥဂ္ဂဟော မေဏ္ဍကနတ္တာ ဘဂဝန္တံ ဧတဒဝေါစ –

33. On one occasion the Blessed One was dwelling in Bhaddiya, in the Jātiyā Grove. Then Uggaha, the grandson of Meṇḍaka, approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Uggaha, the grandson of Meṇḍaka, said this to the Blessed One:

‘‘အဓိဝါသေတု [Pg.31] မေ, ဘန္တေ, ဘဂဝါ သွာတနာယ အတ္တစတုတ္ထော ဘတ္တ’’န္တိ. အဓိဝါသေသိ ဘဂဝါ တုဏှီဘာဝေန. အထ ခေါ ဥဂ္ဂဟော မေဏ္ဍကနတ္တာ ဘဂဝတော အဓိဝါသနံ ဝိဒိတွာ ဥဋ္ဌာယာသနာ ဘဂဝန္တံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ ပက္ကာမိ.

“Venerable sir, may the Blessed One, with three others, consent to my meal for tomorrow.” The Blessed One consented through silence. Then Uggaha, the grandson of Meṇḍaka, having understood the Blessed One's consent, rose from his seat, paid homage to the Blessed One, circumambulated him with his right side toward him, and departed.

အထ ခေါ ဘဂဝါ တဿာ ရတ္တိယာ အစ္စယေန ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ယေန ဥဂ္ဂဟဿ မေဏ္ဍကနတ္တုနော နိဝေသနံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ပညတ္တေ အာသနေ နိသီဒိ. အထ ခေါ ဥဂ္ဂဟော မေဏ္ဍကနတ္တာ ဘဂဝန္တံ ပဏီတေန ခါဒနီယေန ဘောဇနီယေန သဟတ္ထာ သန္တပ္ပေသိ သမ္ပဝါရေသိ. အထ ခေါ ဥဂ္ဂဟော မေဏ္ဍကနတ္တာ ဘဂဝန္တံ ဘုတ္တာဝိံ ဩနီတပတ္တပါဏိံ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ ဥဂ္ဂဟော မေဏ္ဍကနတ္တာ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ဣမာ မေ, ဘန္တေ, ကုမာရိယော ပတိကုလာနိ ဂမိဿန္တိ. ဩဝဒတု တာသံ, ဘန္တေ, ဘဂဝါ; အနုသာသတု တာသံ, ဘန္တေ, ဘဂဝါ, ယံ တာသံ အဿ ဒီဃရတ္တံ ဟိတာယ သုခါယာ’’တိ.

Then, when the night had passed, in the morning the Blessed One dressed, took his bowl and robe, and went to the residence of Uggaha, the grandson of Meṇḍaka. Having gone there, he sat down on the prepared seat. Then Uggaha, the grandson of Meṇḍaka, with his own hands, served and satisfied the Blessed One with excellent food, both hard and soft. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, Uggaha, the grandson of Meṇḍaka, sat down to one side. Sitting to one side, Uggaha, the grandson of Meṇḍaka, said this to the Blessed One: ‘Venerable sir, these young maidens of mine will be going to their husbands’ families. Venerable sir, may the Blessed One advise them; venerable sir, may the Blessed One instruct them, for what will be for their long-term welfare and happiness.’”

အထ ခေါ ဘဂဝါ တာ ကုမာရိယော ဧတဒဝေါစ – ‘‘တသ္မာတိဟ, ကုမာရိယော, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ယဿ ဝေါ မာတာပိတရော ဘတ္တုနော ဒဿန္တိ အတ္ထကာမာ ဟိတေသိနော အနုကမ္ပကာ အနုကမ္ပံ ဥပါဒါယ, တဿ ဘဝိဿာမ ပုဗ္ဗုဋ္ဌာယိနိယော ပစ္ဆာနိပါတိနိယော ကိံကာရပဋိဿာဝိနိယော မနာပစာရိနိယော ပိယဝါဒိနိယော’တိ. ဧဝဉှိ ဝေါ, ကုမာရိယော, သိက္ခိတဗ္ဗံ.

Then the Blessed One said this to those young maidens: “Therefore, young maidens, you should train thus: ‘To whichever husband our parents give us—desiring our welfare, seeking our benefit, being compassionate, out of compassion—for him we will be those who rise before him and retire after him, who are obedient to his commands, who act agreeably, and who speak endearingly.’ Thus, young maidens, should you train.

‘‘တသ္မာတိဟ, ကုမာရိယော, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ယေ တေ ဘတ္တု ဂရုနော ဘဝိဿန္တိ မာတာတိ ဝါ ပိတာတိ ဝါ သမဏဗြာဟ္မဏာတိ ဝါ, တေ သက္ကရိဿာမ ဂရုံ ကရိဿာမ မာနေဿာမ ပူဇေဿာမ အဗ္ဘာဂတေ စ အာသနောဒကေန ပဋိပူဇေဿာမာ’တိ. ဧဝဉှိ ဝေါ, ကုမာရိယော, သိက္ခိတဗ္ဗံ.

“Furthermore, young maidens, you should train thus: ‘Whoever our husband holds in esteem—be it his mother, his father, or ascetics and brahmins—we shall honor them, respect them, esteem them, and venerate them. And when guests arrive, we shall receive them with a seat and water.’ Thus, young maidens, should you train.

‘‘တသ္မာတိဟ, ကုမာရိယော, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ယေ တေ ဘတ္တု အဗ္ဘန္တရာ ကမ္မန္တာ ဥဏ္ဏာတိ ဝါ ကပ္ပာသာတိ ဝါ, တတ္ထ ဒက္ခာ ဘဝိဿာမ အနလသာ[Pg.32], တတြုပါယာယ ဝီမံသာယ သမန္နာဂတာ, အလံ ကာတုံ အလံ သံဝိဓာတု’န္တိ. ဧဝဉှိ ဝေါ, ကုမာရိယော, သိက္ခိတဗ္ဗံ.

“Furthermore, young maidens, you should train thus: ‘Whatever are our husband’s indoor occupations, whether with wool or with cotton, in those we shall be skillful and diligent, endowed with discernment into the means for accomplishing them, able to perform the work and to manage it.’ Thus, young maidens, should you train.

‘‘တသ္မာတိဟ, ကုမာရိယော, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ယော သော ဘတ္တု အဗ္ဘန္တရော အန္တောဇနော ဒါသာတိ ဝါ ပေဿာတိ ဝါ ကမ္မကရာတိ ဝါ, တေသံ ကတဉ္စ ကတတော ဇာနိဿာမ အကတဉ္စ အကတတော ဇာနိဿာမ, ဂိလာနကာနဉ္စ ဗလာဗလံ ဇာနိဿာမ, ခါဒနီယံ ဘောဇနီယဉ္စဿ ပစ္စံသေန သံဝိဘဇိဿာမာ’တိ. ဧဝဉှိ ဝေါ, ကုမာရိယော, သိက္ခိတဗ္ဗံ.

“Furthermore, young maidens, you should train thus: ‘Whoever are our husband’s indoor people—whether slaves, messengers, or workers—we shall know of their work what has been done as done and what has not been done as not done; we shall know the condition of the sick; and we shall share with each of them the food and drink according to their portion.’ Thus, young maidens, should you train.

‘‘တသ္မာတိဟ, ကုမာရိယော, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ယံ ဘတ္တာ အာဟရိဿတိ ဓနံ ဝါ ဓညံ ဝါ ရဇတံ ဝါ ဇာတရူပံ ဝါ, တံ အာရက္ခေန ဂုတ္တိယာ သမ္ပာဒေဿာမ, တတ္ထ စ ဘဝိဿာမ အဓုတ္တီ အထေနီ အသောဏ္ဍီ အဝိနာသိကာယော’တိ. ဧဝဉှိ ဝေါ, ကုမာရိယော, သိက္ခိတဗ္ဗံ. ဣမေဟိ ခေါ, ကုမာရိယော, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော မာတုဂါမော ကာယဿ ဘေဒါ ပရံ မရဏာ မနာပကာယိကာနံ ဒေဝါနံ သဟဗျတံ ဥပပဇ္ဇတီ’’တိ.

“Therefore, young maidens, you should train in this way: ‘Whatever our husband brings—whether wealth, grain, silver, or gold—we shall make it secure with protection and guardianship, and in that regard we shall not be gamblers, thieves, drunkards, or wasteful.’ Thus, young maidens, should you train. Indeed, young maidens, a woman endowed with these five qualities, with the breakup of the body, after death, is reborn in the company of the gods with delightful forms.”

‘‘ယော နံ ဘရတိ သဗ္ဗဒါ, နိစ္စံ အာတာပိ ဥဿုကော;

သဗ္ဗကာမဟရံ ပေါသံ, ဘတ္တာရံ နာတိမညတိ.

“She does not look down upon her husband—the provider who brings all she desires—who always supports her, ever ardent and zealous.

‘‘န စာပိ သောတ္ထိ ဘတ္တာရံ, ဣဿာစာရေန ရောသယေ;

ဘတ္တု စ ဂရုနော သဗ္ဗေ, ပဋိပူဇေတိ ပဏ္ဍိတာ.

“A good wife does not provoke her husband with jealous conduct; and being wise, she venerates all who are venerable to her husband.

‘‘ဥဋ္ဌာဟိကာ အနလသာ, သင်္ဂဟိတပရိဇ္ဇနာ;

ဘတ္တု မနာပံ စရတိ, သမ္ဘတံ အနုရက္ခတိ.

“Energetic and diligent, with her household well-managed, she acts in a way that is pleasing to her husband and guards the wealth he has acquired.

‘‘ယာ ဧဝံ ဝတ္တတီ နာရီ, ဘတ္တုဆန္ဒဝသာနုဂါ;

မနာပါ နာမ တေ ဒေဝါ, ယတ္ထ သာ ဥပပဇ္ဇတီ’’တိ. တတိယံ;

“A woman who conducts herself in this way, following her husband’s will, is reborn where there are the gods named ‘the Delightful.’”

၄. သီဟသေနာပတိသုတ္တံ

4. The Discourse to General Sīha

၃၄. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. အထ ခေါ သီဟော သေနာပတိ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ [Pg.33] ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သီဟော သေနာပတိ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘သက္ကာ နု ခေါ, ဘန္တေ, ဘဂဝါ သန္ဒိဋ္ဌိကံ ဒါနဖလံ ပညာပေတု’’န္တိ?

34. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, at the Hall with the Gabled Roof. Then Sīha the general approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Sīha the general said to the Blessed One: “Is it possible, venerable sir, for the Blessed One to make known a directly visible fruit of giving?”

‘‘သက္ကာ, သီဟာ’’တိ ဘဂဝါ အဝေါစ – ‘‘ဒါယကော, သီဟ, ဒါနပတိ ဗဟုနော ဇနဿ ပိယော ဟောတိ မနာပေါ. ယမ္ပိ, သီဟ, ဒါယကော ဒါနပတိ ဗဟုနော ဇနဿ ပိယော ဟောတိ မနာပေါ, ဣဒမ္ပိ သန္ဒိဋ္ဌိကံ ဒါနဖလံ.

“It is possible, Sīha,” the Blessed One said. “A giver, Sīha, a master of the gift, is dear and pleasing to many people. That a giver, a master of the gift, is dear and pleasing to many people—this is a directly visible fruit of giving.

‘‘ပုန စပရံ, သီဟ, ဒါယကံ ဒါနပတိံ သန္တော သပ္ပုရိသာ ဘဇန္တိ. ယမ္ပိ, သီဟ, ဒါယကံ ဒါနပတိံ သန္တော သပ္ပုရိသာ ဘဇန္တိ, ဣဒမ္ပိ သန္ဒိဋ္ဌိကံ ဒါနဖလံ.

“Furthermore, Sīha, the serene and good persons associate with a giver, a master of the gift. That the serene and good persons associate with a giver, a master of the gift—this too is a directly visible fruit of giving.

‘‘ပုန စပရံ, သီဟ, ဒါယကဿ ဒါနပတိနော ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ. ယမ္ပိ, သီဟ, ဒါယကဿ ဒါနပတိနော ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ, ဣဒမ္ပိ သန္ဒိဋ္ဌိကံ ဒါနဖလံ.

“Furthermore, Sīha, a good reputation goes forth concerning a giver, a master of the gift. That a good reputation goes forth concerning a giver, a master of the gift—this too is a directly visible fruit of giving.

‘‘ပုန စပရံ, သီဟ, ဒါယကော ဒါနပတိ ယံ ယဒေဝ ပရိသံ ဥပသင်္ကမတိ – ယဒိ ခတ္တိယပရိသံ ယဒိ ဗြာဟ္မဏပရိသံ ယဒိ ဂဟပတိပရိသံ ယဒိ သမဏပရိသံ – ဝိသာရဒေါ ဥပသင်္ကမတိ အမင်္ကုဘူတော. ယမ္ပိ, သီဟ, ဒါယကော ဒါနပတိ ယံ ယဒေဝ ပရိသံ ဥပသင်္ကမတိ – ယဒိ ခတ္တိယပရိသံ ယဒိ ဗြာဟ္မဏပရိသံ ယဒိ ဂဟပတိပရိသံ ယဒိ သမဏပရိသံ – ဝိသာရဒေါ ဥပသင်္ကမတိ အမင်္ကုဘူတော, ဣဒမ္ပိ သန္ဒိဋ္ဌိကံ ဒါနဖလံ.

“Furthermore, Sīha, whatever assembly a giver, a master of the gift, approaches—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—he approaches confidently and not disconcerted. That a giver, a master of the gift, approaches whatever assembly—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—confidently and not disconcerted, this too is a directly visible fruit of giving.

‘‘ပုန စပရံ, သီဟ, ဒါယကော ဒါနပတိ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ယမ္ပိ, သီဟ, ဒါယကော ဒါနပတိ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ, ဣဒံ သမ္ပရာယိကံ ဒါနဖလ’’န္တိ.

“Furthermore, Sīha, a giver, a master of the gift, with the breakup of the body, after death, is reborn in a good destination, a heavenly world. That a giver, a master of the gift, with the breakup of the body, after death, is reborn in a good destination, a heavenly world—this is a fruit of giving pertaining to the future life.”

ဧဝံ ဝုတ္တေ သီဟော သေနာပတိ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ယာနိမာနိ, ဘန္တေ, ဘဂဝတာ စတ္တာရိ သန္ဒိဋ္ဌိကာနိ ဒါနဖလာနိ အက္ခာတာနိ, နာဟံ ဧတ္ထ ဘဂဝတော သဒ္ဓါယ ဂစ္ဆာမိ; အဟံ ပေတာနိ ဇာနာမိ. အဟံ, ဘန္တေ, ဒါယကော ဒါနပတိ ဗဟုနော ဇနဿ ပိယော မနာပေါ. အဟံ, ဘန္တေ, ဒါယကော ဒါနပတိ; မံ သန္တော သပ္ပုရိသာ ဘဇန္တိ. အဟံ, ဘန္တေ, ဒါယကော ဒါနပတိ; မယှံ ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂတော – ‘သီဟော သေနာပတိ ဒါယကော ကာရကော [Pg.34] သံဃုပဋ္ဌာကော’တိ. အဟံ, ဘန္တေ, ဒါယကော ဒါနပတိ ယံ ယဒေဝ ပရိသံ ဥပသင်္ကမာမိ – ယဒိ ခတ္တိယပရိသံ ယဒိ ဗြာဟ္မဏပရိသံ ယဒိ ဂဟပတိပရိသံ ယဒိ သမဏပရိသံ – ဝိသာရဒေါ ဥပသင်္ကမာမိ အမင်္ကုဘူတော. ယာနိမာနိ, ဘန္တေ, ဘဂဝတာ စတ္တာရိ သန္ဒိဋ္ဌိကာနိ ဒါနဖလာနိ အက္ခာတာနိ, နာဟံ ဧတ္ထ ဘဂဝတော သဒ္ဓါယ ဂစ္ဆာမိ; အဟံ ပေတာနိ ဇာနာမိ. ယဉ္စ ခေါ မံ, ဘန္တေ, ဘဂဝါ ဧဝမာဟ – ‘ဒါယကော, သီဟ, ဒါနပတိ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတီ’တိ, ဧတာဟံ န ဇာနာမိ; ဧတ္ထ စ ပနာဟံ ဘဂဝတော သဒ္ဓါယ ဂစ္ဆာမီ’’တိ. ‘‘ဧဝမေတံ, သီဟ, ဧဝမေတံ, သီဟ! ဒါယကော ဒါနပတိ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတီ’’တိ.

When this was said, General Sīha said this to the Blessed One: “Venerable sir, as to these four directly visible fruits of giving that have been declared by the Blessed One, I do not proceed by faith in the Blessed One regarding them; I myself know these. Venerable sir, I am a giver, a master of the gift, and I am dear and pleasing to many people. Venerable sir, I am a giver, a master of the gift; the serene and good persons associate with me. Venerable sir, I am a giver, a master of the gift; a good report of my fame has gone forth: ‘General Sīha is a giver, a benefactor, a supporter of the Saṅgha.’ Venerable sir, I am a giver, a master of the gift; whatever assembly I approach—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—I approach confidently and not disconcerted. As to these four directly visible fruits of giving that have been declared by the Blessed One, I do not proceed by faith in the Blessed One regarding them; I myself know these. But when the Blessed One says this to me: ‘A giver, Sīha, a master of the gift, with the breakup of the body, after death, is reborn in a good destination, a heavenly world,’ this I do not know. Regarding this, however, I proceed by faith in the Blessed One.” “So it is, Sīha, so it is! A giver, a master of the gift, with the breakup of the body, after death, is reborn in a good destination, a heavenly world.”

‘‘ဒဒံ ပိယော ဟောတိ ဘဇန္တိ နံ ဗဟူ,ကိတ္တိဉ္စ ပပ္ပောတိ ယသော စ ဝဍ္ဎတိ ;

အမင်္ကုဘူတော ပရိသံ ဝိဂါဟတိ,ဝိသာရဒေါ ဟောတိ နရော အမစ္ဆရီ.

“By giving one becomes dear; many associate with him. He attains fame, and his following increases. Not disconcerted, he enters an assembly; confident is the person without stinginess.

‘‘တသ္မာ ဟိ ဒါနာနိ ဒဒန္တိ ပဏ္ဍိတာ,ဝိနေယျ မစ္ဆေရမလံ သုခေသိနော;

တေ ဒီဃရတ္တံ တိဒိဝေ ပတိဋ္ဌိတာ,ဒေဝါနံ သဟဗျဂတာ ရမန္တိ တေ.

“Therefore the wise, seeking happiness, give gifts, having dispelled the stain of stinginess. They for a long time are established in the heaven of the thirty-three; having attained companionship with the devas, they rejoice.

‘‘ကတာဝကာသာ ကတကုသလာ ဣတော စုတာ,သယံပဘာ အနုဝိစရန္တိ နန္ဒနံ ;

တေ တတ္ထ နန္ဒန္တိ ရမန္တိ မောဒရေ,သမပ္ပိတာ ကာမဂုဏေဟိ ပဉ္စဟိ;

‘‘ကတွာန ဝါကျံ အသိတဿ တာဒိနော,ရမန္တိ သဂ္ဂေ သုဂတဿ သာဝကာ’’တိ. စတုတ္ထံ;

“Having created the opportunity, having done what is wholesome, they pass from here; self-luminous, they wander about in the Nandana grove. There they delight, rejoice, and are glad, endowed with the five cords of sensual pleasure. Having acted upon the word of the one without attachments, the Suchlike One, the disciples of the Well-Gone rejoice in heaven.”

၅. ဒါနာနိသံသသုတ္တံ

5. The Discourse on the Benefits of Giving

၃၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဒါနေ အာနိသံသာ. ကတမေ ပဉ္စ? ဗဟုနော ဇနဿ ပိယော ဟောတိ မနာပေါ; သန္တော သပ္ပုရိသာ ဘဇန္တိ; ကလျာဏော ကိတ္တိသဒ္ဒေါ [Pg.35] အဗ္ဘုဂ္ဂစ္ဆတိ; ဂိဟိဓမ္မာ အနပဂတော ဟောတိ; ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဒါနေ အာနိသံသာ’’တိ.

35. “Bhikkhus, these are the five benefits of giving. What five? One becomes dear and agreeable to many people; the good and virtuous associate with them; a good report of their fame spreads; they do not deviate from the householder’s virtue; with the breakup of the body, after death, they are reborn in a good destination, a heavenly world. These, bhikkhus, are the five benefits of giving.”

‘‘ဒဒမာနော ပိယော ဟောတိ, သတံ ဓမ္မံ အနုက္ကမံ;

သန္တော နံ သဒါ ဘဇန္တိ, သညတာ ဗြဟ္မစာရယော.

“A giver who follows the Dhamma of the good becomes dear. The peaceful, the restrained, those who lead the holy life, always associate with him.

‘‘တေ တဿ ဓမ္မံ ဒေသေန္တိ, သဗ္ဗဒုက္ခာပနူဒနံ;

ယံ သော ဓမ္မံ ဣဓညာယ, ပရိနိဗ္ဗာတိ အနာသဝေါ’’တိ. ပဉ္စမံ;

“They teach him the Dhamma that dispels all suffering. Having understood that Dhamma here, being without cankers, he attains final Nibbāna.” The fifth.

၆. ကာလဒါနသုတ္တံ

6. The Discourse on Timely Giving

၃၆. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ကာလဒါနာနိ. ကတမာနိ ပဉ္စ? အာဂန္တုကဿ ဒါနံ ဒေတိ; ဂမိကဿ ဒါနံ ဒေတိ; ဂိလာနဿ ဒါနံ ဒေတိ; ဒုဗ္ဘိက္ခေ ဒါနံ ဒေတိ; ယာနိ တာနိ နဝသဿာနိ နဝဖလာနိ တာနိ ပဌမံ သီလဝန္တေသု ပတိဋ္ဌာပေတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ကာလဒါနာနီ’’တိ.

36. “Bhikkhus, these are five timely gifts. What five? One gives a gift to a newcomer; one gives a gift to one setting out on a journey; one gives a gift to a sick person; one gives a gift during a famine; and whatever new grains and new fruits there are, one first establishes them as an offering to the virtuous. These, bhikkhus, are the five timely gifts.”

‘‘ကာလေ ဒဒန္တိ သပ္ပညာ, ဝဒညူ ဝီတမစ္ဆရာ;

ကာလေန ဒိန္နံ အရိယေသု, ဥဇုဘူတေသု တာဒိသု.

“The wise, the generous, those free from stinginess, give at the proper time. What is given at the proper time to the noble, the upright, to such as these—

‘‘ဝိပ္ပသန္နမနာ တဿ, ဝိပုလာ ဟောတိ ဒက္ခိဏာ;

ယေ တတ္ထ အနုမောဒန္တိ, ဝေယျာဝစ္စံ ကရောန္တိ ဝါ;

န တေန ဒက္ခိဏာ ဦနာ, တေပိ ပုညဿ ဘာဂိနော.

“—with a confident mind, their offering is abundant. Those who there rejoice or perform service—by that the offering is not diminished; they too are partakers of the merit.

‘‘တသ္မာ ဒဒေ အပ္ပဋိဝါနစိတ္တော, ယတ္ထ ဒိန္နံ မဟပ္ဖလံ;

ပုညာနိ ပရလောကသ္မိံ, ပတိဋ္ဌာ ဟောန္တိ ပါဏိန’’န္တိ. ဆဋ္ဌံ;

“Therefore, with a mind that does not hold back, one should give where the gift yields great fruit. Merits are the support for beings in the next world.” The sixth.

၉. ဘောဇနသုတ္တံ

9. The Discourse on Food

၃၇. ‘‘ဘောဇနံ, ဘိက္ခဝေ, ဒဒမာနော ဒါယကော ပဋိဂ္ဂါဟကာနံ ပဉ္စ ဌာနာနိ ဒေတိ. ကတမာနိ ပဉ္စ? အာယုံ ဒေတိ, ဝဏ္ဏံ ဒေတိ, သုခံ ဒေတိ, ဗလံ ဒေတိ, ပဋိဘာနံ ဒေတိ. အာယုံ ခေါ ပန ဒတွာ အာယုဿ ဘာဂီ ဟောတိ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ; ဝဏ္ဏံ ဒတွာ ဝဏ္ဏဿ ဘာဂီ ဟောတိ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ; သုခံ ဒတွာ သုခဿ ဘာဂီ ဟောတိ ဒိဗ္ဗဿ ဝါ မာနုသဿ [Pg.36] ဝါ; ဗလံ ဒတွာ ဗလဿ ဘာဂီ ဟောတိ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ; ပဋိဘာနံ ဒတွာ ပဋိဘာနဿ ဘာဂီ ဟောတိ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ. ဘောဇနံ, ဘိက္ခဝေ, ဒဒမာနော ဒါယကော ပဋိဂ္ဂါဟကာနံ ဣမာနိ ပဉ္စ ဌာနာနိ ဒေတီ’’တိ.

37. “Bhikkhus, a donor giving food gives five things to the recipients. What five? One gives life, one gives complexion, one gives happiness, one gives strength, and one gives intelligence. Having given life, one becomes a partaker of life, whether divine or human. Having given complexion, one becomes a partaker of complexion, whether divine or human. Having given happiness, one becomes a partaker of happiness, whether divine or human. Having given strength, one becomes a partaker of strength, whether divine or human. Having given intelligence, one becomes a partaker of intelligence, whether divine or human. Bhikkhus, a donor giving food gives these five things to the recipients.”

‘‘အာယုဒေါ ဗလဒေါ ဓီရော, ဝဏ္ဏဒေါ ပဋိဘာနဒေါ;

သုခဿ ဒါတာ မေဓာဝီ, သုခံ သော အဓိဂစ္ဆတိ.

“The steadfast one is a giver of life and strength, a giver of complexion and intelligence. The wise one is a giver of happiness; they attain happiness.

‘‘အာယုံ ဒတွာ ဗလံ ဝဏ္ဏံ, သုခဉ္စ ပဋိဘာနကံ ;

ဒီဃာယု ယသဝါ ဟောတိ, ယတ္ထ ယတ္ထူပပဇ္ဇတီ’’တိ. သတ္တမံ;

“Having given life, strength, complexion, happiness, and intelligence, one becomes long-lived and renowned wherever one is reborn.” The seventh.

၈. သဒ္ဓသုတ္တံ

8. The Discourse on Faith

၃၈. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, သဒ္ဓေ ကုလပုတ္တေ အာနိသံသာ. ကတမေ ပဉ္စ? ယေ တေ, ဘိက္ခဝေ, လောကေ သန္တော သပ္ပုရိသာ တေ သဒ္ဓညေဝ ပဌမံ အနုကမ္ပန္တာ အနုကမ္ပန္တိ, နော တထာ အဿဒ္ဓံ; သဒ္ဓညေဝ ပဌမံ ဥပသင်္ကမန္တာ ဥပသင်္ကမန္တိ, နော တထာ အဿဒ္ဓံ; သဒ္ဓညေဝ ပဌမံ ပဋိဂ္ဂဏှန္တာ ပဋိဂ္ဂဏှန္တိ, နော တထာ အဿဒ္ဓံ; သဒ္ဓညေဝ ပဌမံ ဓမ္မံ ဒေသေန္တာ ဒေသေန္တိ, နော တထာ အဿဒ္ဓံ; သဒ္ဓေါ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ သဒ္ဓေ ကုလပုတ္တေ အာနိသံသာ.

38. “Bhikkhus, there are these five benefits for a faithful person of good family. What five? Those good persons who are in the world first show compassion to the faithful, not so to the faithless; they first approach the faithful, not so the faithless; they first accept from the faithful, not so from the faithless; they first teach the Dhamma to the faithful, not so to the faithless; a faithful person, with the breakup of the body, after death, is reborn in a good destination, in a heavenly world. These, bhikkhus, are the five benefits for a faithful person of good family.

‘‘သေယျထာပိ, ဘိက္ခဝေ, သုဘူမိယံ စတုမဟာပထေ မဟာနိဂြောဓော သမန္တာ ပက္ခီနံ ပဋိသရဏံ ဟောတိ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, သဒ္ဓေါ ကုလပုတ္တော ဗဟုနော ဇနဿ ပဋိသရဏံ ဟောတိ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာန’’န္တိ.

“Just as, bhikkhus, on level ground at a crossroads, a great banyan tree is a refuge for birds all around, so too, bhikkhus, a faithful person of good family is a refuge for many people—for bhikkhus, bhikkhunīs, laymen, and laywomen.”

‘‘သာခါပတ္တဖလူပေတော, ခန္ဓိမာဝ မဟာဒုမော;

မူလဝါ ဖလသမ္ပန္နော, ပတိဋ္ဌာ ဟောတိ ပက္ခိနံ.

“Endowed with branches, leaves, and fruit, possessing a trunk and roots, a great tree, abounding in fruit, becomes a support for birds.

‘‘မနောရမေ အာယတနေ, သေဝန္တိ နံ ဝိဟင်္ဂမာ;

ဆာယံ ဆာယတ္ထိကာ ယန္တိ, ဖလတ္ထာ ဖလဘောဇိနော.

“In that delightful abode, birds resort to it; those seeking shade go to the shade, and those seeking fruit eat the fruit.

‘‘တထေဝ သီလသမ္ပန္နံ, သဒ္ဓံ ပုရိသပုဂ္ဂလံ;

နိဝါတဝုတ္တိံ အတ္ထဒ္ဓံ, သောရတံ သခိလံ မုဒုံ.

“Just so, a faithful person endowed with virtue; of humble conduct, unassuming, gentle, amiable, and mild—

‘‘ဝီတရာဂါ [Pg.37] ဝီတဒေါသာ, ဝီတမောဟာ အနာသဝါ;

ပုညက္ခေတ္တာနိ လောကသ္မိံ, သေဝန္တိ တာဒိသံ နရံ.

“—those free from passion, free from aversion, free from delusion, without cankers, being fields of merit in the world, resort to such a person.

‘‘တေ တဿ ဓမ္မံ ဒေသေန္တိ, သဗ္ဗဒုက္ခာပနူဒနံ;

ယံ သော ဓမ္မံ ဣဓညာယ, ပရိနိဗ္ဗာတိ အနာသဝေါ’’တိ. အဋ္ဌမံ;

“They teach him the Dhamma that removes all suffering; having understood that Dhamma here, being without cankers, he attains final Nibbāna.” The eighth.

၉. ပုတ္တသုတ္တံ

9. The Discourse on a Son

၃၉. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဌာနာနိ သမ္ပဿန္တာ မာတာပိတရော ပုတ္တံ ဣစ္ဆန္တိ ကုလေ ဇာယမာနံ. ကတမာနိ ပဉ္စ? ဘတော ဝါ နော ဘရိဿတိ; ကိစ္စံ ဝါ နော ကရိဿတိ; ကုလဝံသော စိရံ ဌဿတိ; ဒါယဇ္ဇံ ပဋိပဇ္ဇိဿတိ; အထ ဝါ ပန ပေတာနံ ကာလင်္ကတာနံ ဒက္ခိဏံ အနုပ္ပဒဿတီတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဌာနာနိ သမ္ပဿန္တာ မာတာပိတရော ပုတ္တံ ဣစ္ဆန္တိ ကုလေ ဇာယမာန’’န္တိ.

39. “Bhikkhus, seeing these five reasons, parents wish for a son to be born in their family. What five? ‘Having been supported, he will support us; he will do our work for us; the family lineage will long endure; he will succeed to the inheritance; or else, for us who have passed on and are deceased, he will give a dedicatory offering.’ These, bhikkhus, are the five reasons that parents, seeing them, wish for a son to be born in their family.”

‘‘ပဉ္စ ဌာနာနိ သမ္ပဿံ, ပုတ္တံ ဣစ္ဆန္တိ ပဏ္ဍိတာ;

ဘတော ဝါ နော ဘရိဿတိ, ကိစ္စံ ဝါ နော ကရိဿတိ.

“Seeing five reasons, the wise desire a son: ‘Having been supported, he will support us; and he will do our work for us.

‘‘ကုလဝံသော စိရံ တိဋ္ဌေ, ဒါယဇ္ဇံ ပဋိပဇ္ဇတိ;

အထ ဝါ ပန ပေတာနံ, ဒက္ခိဏံ အနုပ္ပဒဿတိ.

‘May the family lineage long endure; may he succeed to the inheritance; or else, for the departed, may he give a dedicatory offering.’

‘‘ဌာနာနေတာနိ သမ္ပဿံ, ပုတ္တံ ဣစ္ဆန္တိ ပဏ္ဍိတာ;

တသ္မာ သန္တော သပ္ပုရိသာ, ကတညူ ကတဝေဒိနော.

“Seeing these reasons, the wise desire a son. Therefore, the good and true, being grateful and mindful of what was done for them,

‘‘ဘရန္တိ မာတာပိတရော, ပုဗ္ဗေ ကတမနုဿရံ;

ကရောန္တိ နေသံ ကိစ္စာနိ, ယထာ တံ ပုဗ္ဗကာရိနံ.

“Remembering what was done for them before, they support their parents; they perform for them their duties, as was done for them by their benefactors.

‘‘ဩဝါဒကာရီ ဘတပေါသီ, ကုလဝံသံ အဟာပယံ;

သဒ္ဓေါ သီလေန သမ္ပန္နော, ပုတ္တော ဟောတိ ပသံသိယော’’တိ. နဝမံ;

“Heeding their advice, supporting those who supported him, not allowing the family lineage to decline, a son endowed with faith and virtue is praiseworthy.” The ninth.

၁၀. မဟာသာလပုတ္တသုတ္တံ

10. The Discourse on the Son of a Man of Great Substance

၄၀. ‘‘ဟိမဝန္တံ, ဘိက္ခဝေ, ပဗ္ဗတရာဇံ နိဿာယ မဟာသာလာ ပဉ္စဟိ ဝဍ္ဎီဟိ ဝဍ္ဎန္တိ. ကတမာဟိ ပဉ္စဟိ? သာခါပတ္တပလာသေန ဝဍ္ဎန္တိ; တစေန ဝဍ္ဎန္တိ; ပပဋိကာယ ဝဍ္ဎန္တိ; ဖေဂ္ဂုနာ ဝဍ္ဎန္တိ; သာရေန ဝဍ္ဎန္တိ. ဟိမဝန္တံ, ဘိက္ခဝေ, ပဗ္ဗတရာဇံ နိဿာယ မဟာသာလာ ဣမာဟိ ပဉ္စဟိ ဝဍ္ဎီဟိ ဝဍ္ဎန္တိ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, သဒ္ဓံ ကုလပုတ္တံ နိဿာယ အန္တောဇနော ပဉ္စဟိ ဝဍ္ဎီဟိ ဝဍ္ဎတိ. ကတမာဟိ [Pg.38] ပဉ္စဟိ? သဒ္ဓါယ ဝဍ္ဎတိ; သီလေန ဝဍ္ဎတိ; သုတေန ဝဍ္ဎတိ; စာဂေန ဝဍ္ဎတိ; ပညာယ ဝဍ္ဎတိ. သဒ္ဓံ, ဘိက္ခဝေ, ကုလပုတ္တံ နိဿာယ အန္တောဇနော ဣမာဟိ ပဉ္စဟိ ဝဍ္ဎီဟိ ဝဍ္ဎတီ’’တိ.

40. “Bhikkhus, relying on Himavanta, the king of mountains, great sāla trees grow by five kinds of growth. What five? They grow by branches, leaves, and foliage; by bark; by outer bark; by sapwood; by heartwood. Bhikkhus, relying on Himavanta, the king of mountains, great sāla trees grow by these five kinds of growth. In the same way, Bhikkhus, relying on a faithful clansman, the people within grow by five kinds of growth. What five? They grow by faith; by virtue; by learning; by generosity; by wisdom. Bhikkhus, relying on a faithful clansman, the people within grow by these five kinds of growth.”

‘‘ယထာ ဟိ ပဗ္ဗတော သေလော, အရညသ္မိံ ဗြဟာဝနေ;

တံ ရုက္ခာ ဥပနိဿာယ, ဝဍ္ဎန္တေ တေ ဝနပ္ပတီ.

“Just as in a great forest, a wilderness, relying on a rocky mountain, the trees, those lords of the forest, grow.”

‘‘တထေဝ သီလသမ္ပန္နံ, သဒ္ဓံ ကုလပုတ္တံ ဣမံ ;

ဥပနိဿာယ ဝဍ္ဎန္တိ, ပုတ္တဒါရာ စ ဗန္ဓဝါ;

အမစ္စာ ဉာတိသံဃာ စ, ယေ စဿ အနုဇီဝိနော.

“Just so, relying on this virtuous and faithful clansman, his children, wife, and relatives prosper, as do his companions, kinsmen, and those who depend on him for their livelihood.”

‘‘တျဿ သီလဝတော သီလံ, စာဂံ သုစရိတာနိ စ;

ပဿမာနာနုကုဗ္ဗန္တိ, ယေ ဘဝန္တိ ဝိစက္ခဏာ.

“Those who are discerning, seeing his virtue, generosity, and good conduct, emulate him.”

‘‘ဣမံ ဓမ္မံ စရိတွာန, မဂ္ဂံ သုဂတိဂါမိနံ;

နန္ဒိနော ဒေဝလောကသ္မိံ, မောဒန္တိ ကာမကာမိနော’’တိ. ဒသမံ;

“Having practiced this Dhamma, the path leading to a good destination, the joyful ones who desire pleasures rejoice in the heavenly world.” Tenth.

သုမနဝဂ္ဂေါ စတုတ္ထော.

The Sumanā Chapter: The Fourth.

တဿုဒ္ဒါနံ –

The summary:

သုမနာ စုန္ဒီ ဥဂ္ဂဟော, သီဟော ဒါနာနိသံသကော;

ကာလဘောဇနသဒ္ဓါ စ, ပုတ္တသာလေဟိ တေ ဒသာတိ.

Sumanā, Cundī, Uggaha, Sīha, the Benefits of Giving, Timely Giving, Giving Food, the Faithful, and the Clansman and the Sāla Tree—these are the ten.

၅. မုဏ္ဍရာဇဝဂ္ဂေါ

5. The Muṇḍarāja Chapter

၁. အာဒိယသုတ္တံ

1. The Discourse on the Uses of Wealth

၄၁. ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. အထ ခေါ အနာထပိဏ္ဍိကော ဂဟပတိ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အနာထပိဏ္ဍိကံ ဂဟပတိံ ဘဂဝါ ဧတဒဝေါစ – ‘‘ပဉ္စိမေ, ဂဟပတိ, ဘောဂါနံ အာဒိယာ. ကတမေ ပဉ္စ? ဣဓ, ဂဟပတိ, အရိယသာဝကော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ အတ္တာနံ သုခေတိ ပီဏေတိ သမ္မာ သုခံ [Pg.39] ပရိဟရတိ; မာတာပိတရော သုခေတိ ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ; ပုတ္တဒါရဒါသကမ္မကရပေါရိသေ သုခေတိ ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ. အယံ ပဌမော ဘောဂါနံ အာဒိယော.

41. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika sitting to one side, the Blessed One said this: “Householder, there are these five uses of wealth. What five? Here, householder, a noble disciple—with wealth acquired by energetic effort, amassed by the strength of his arms, earned by the sweat of his brow, rightful and righteously gained—makes himself happy and pleased, and properly maintains his happiness; he makes his mother and father happy and pleased, and properly maintains their happiness; he makes his children, wife, slaves, servants, and workers happy and pleased, and properly maintains their happiness. This is the first use of wealth.

‘‘ပုန စပရံ, ဂဟပတိ, အရိယသာဝကော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ မိတ္တာမစ္စေ သုခေတိ ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ. အယံ ဒုတိယော ဘောဂါနံ အာဒိယော.

“Furthermore, householder, a noble disciple—with wealth acquired by energetic effort, amassed by the strength of his arms, earned by the sweat of his brow, rightful and righteously gained—makes his friends and associates happy and pleased, and properly maintains their happiness. This is the second use of wealth.

‘‘ပုန စပရံ, ဂဟပတိ, အရိယသာဝကော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ ယာ တာ ဟောန္တိ အာပဒါ – အဂ္ဂိတော ဝါ ဥဒကတော ဝါ ရာဇတော ဝါ စောရတော ဝါ အပ္ပိယတော ဝါ ဒါယာဒတော – တထာရူပါသု အာပဒါသု ဘောဂေဟိ ပရိယောဓာယ ဝတ္တတိ, သောတ္ထိံ အတ္တာနံ ကရောတိ. အယံ တတိယော ဘောဂါနံ အာဒိယော.

“Furthermore, householder, a noble disciple—with wealth acquired by energetic effort, amassed by the strength of his arms, earned by the sweat of his brow, rightful and righteously gained—uses that wealth to ward off whatever misfortunes may arise from fire, water, kings, thieves, or unloved heirs, thereby making himself secure. This is the third use of wealth.

‘‘ပုန စပရံ, ဂဟပတိ, အရိယသာဝကော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ ပဉ္စဗလိံ ကတ္တာ ဟောတိ. ဉာတိဗလိံ, အတိထိဗလိံ, ပုဗ္ဗပေတဗလိံ, ရာဇဗလိံ, ဒေဝတာဗလိံ – အယံ စတုတ္ထော ဘောဂါနံ အာဒိယော.

“Furthermore, householder, a noble disciple—with wealth acquired by energetic effort, amassed by the strength of his arms, earned by the sweat of his brow, rightful and righteously gained—becomes a maker of the five offerings: offerings to relatives, offerings to guests, offerings to the departed, offerings to the king, and offerings to the deities. This is the fourth use of wealth.

‘‘ပုန စပရံ, ဂဟပတိ, အရိယသာဝကော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ ယေ တေ သမဏဗြာဟ္မဏာ မဒပ္ပမာဒါ ပဋိဝိရတာ ခန္တိသောရစ္စေ နိဝိဋ္ဌာ ဧကမတ္တာနံ ဒမေန္တိ ဧကမတ္တာနံ သမေန္တိ ဧကမတ္တာနံ ပရိနိဗ္ဗာပေန္တိ, တထာရူပေသု သမဏဗြာဟ္မဏေသု ဥဒ္ဓဂ္ဂိကံ ဒက္ခိဏံ ပတိဋ္ဌာပေတိ သောဝဂ္ဂိကံ သုခဝိပါကံ သဂ္ဂသံဝတ္တနိကံ. အယံ ပဉ္စမော ဘောဂါနံ အာဒိယော. ဣမေ ခေါ, ဂဟပတိ, ပဉ္စ ဘောဂါနံ အာဒိယာ.

“Furthermore, householder, a noble disciple—with wealth acquired by energetic effort, amassed by the strength of his arms, earned by the sweat of his brow, rightful and righteously gained—establishes a lofty offering for those ascetics and brahmins who abstain from intoxication and negligence, are established in patience and gentleness, and who are each taming himself, each calming himself, each bringing himself to final Nibbāna. Such an offering is heavenly, results in happiness, and is conducive to heaven. This is the fifth use of wealth. These, householder, are the five uses of wealth.

‘‘တဿ စေ, ဂဟပတိ, အရိယသာဝကဿ ဣမေ ပဉ္စ ဘောဂါနံ အာဒိယေ အာဒိယတော ဘောဂါ ပရိက္ခယံ ဂစ္ဆန္တိ, တဿ ဧဝံ ဟောတိ – ‘ယေ ဝတ ဘောဂါနံ အာဒိယာ တေ စာဟံ အာဒိယာမိ ဘောဂါ စ မေ ပရိက္ခယံ ဂစ္ဆန္တီ’တိ. ဣတိဿ ဟောတိ အဝိပ္ပဋိသာရော. တဿ စေ, ဂဟပတိ, အရိယသာဝကဿ ဣမေ ပဉ္စ ဘောဂါနံ အာဒိယေ အာဒိယတော ဘောဂါ အဘိဝဍ္ဎန္တိ[Pg.40], တဿ ဧဝံ ဟောတိ – ‘ယေ ဝတ ဘောဂါနံ အာဒိယာ တေ စာဟံ အာဒိယာမိ ဘောဂါ စ မေ အဘိဝဍ္ဎန္တီ’တိ. ဣတိဿ ဟောတိ ဥဘယေနေဝ အဝိပ္ပဋိသာရော’’တိ.

“If, householder, while a noble disciple is putting his wealth to these five uses, that wealth declines, he thinks: ‘Indeed, I am putting my wealth to its proper uses, and my wealth is declining.’ Thus he has no remorse. If, householder, while a noble disciple is putting his wealth to these five uses, that wealth increases, he thinks: ‘Indeed, I am putting my wealth to its proper uses, and my wealth is increasing.’ Thus, in either case, he has no remorse.”

‘‘ဘုတ္တာ ဘောဂါ ဘတာ ဘစ္စာ, ဝိတိဏ္ဏာ အာပဒါသု မေ;

ဥဒ္ဓဂ္ဂါ ဒက္ခိဏာ ဒိန္နာ, အထော ပဉ္စဗလီကတာ;

ဥပဋ္ဌိတာ သီလဝန္တော, သညတာ ဗြဟ္မစာရယော.

“My wealth has been enjoyed, my dependents supported, and I have overcome misfortunes. A lofty offering has been given by me, and the five offerings have also been made. The virtuous, restrained, and celibate ones have been attended to by me.”

‘‘ယဒတ္ထံ ဘောဂံ ဣစ္ဆေယျ, ပဏ္ဍိတော ဃရမာဝသံ;

သော မေ အတ္ထော အနုပ္ပတ္တော, ကတံ အနနုတာပိယံ.

“For whatever purpose a wise person dwelling at home might wish for wealth, that purpose has been attained by me. I have done what brings no regret.”

‘‘ဧတံ အနုဿရံ မစ္စော, အရိယဓမ္မေ ဌိတော နရော;

ဣဓေဝ နံ ပသံသန္တိ, ပေစ္စ သဂ္ဂေ ပမောဒတီ’’တိ. ပဌမံ;

“Remembering this, a mortal, a person established in the Noble Dhamma, is praised right here in this world, and after death, rejoices in heaven.” First.

၂. သပ္ပုရိသသုတ္တံ

2. The Discourse on the Good Person

၄၂. ‘‘သပ္ပုရိသော, ဘိက္ခဝေ, ကုလေ ဇာယမာနော ဗဟုနော ဇနဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; မာတာပိတူနံ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; ပုတ္တဒါရဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; ဒါသကမ္မကရပေါရိသဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; မိတ္တာမစ္စာနံ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; သမဏဗြာဟ္မဏာနံ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ.

42. Bhikkhus, when a good person is born into a family, it is for the welfare, benefit, and happiness of many people; for the welfare, benefit, and happiness of their mother and father; for the welfare, benefit, and happiness of their children and wife; for the welfare, benefit, and happiness of their servants and workers; for the welfare, benefit, and happiness of their friends and associates; for the welfare, benefit, and happiness of ascetics and brahmins.

‘‘သေယျထာပိ, ဘိက္ခဝေ, မဟာမေဃော သဗ္ဗသဿာနိ သမ္ပာဒေန္တော ဗဟုနော ဇနဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, သပ္ပုရိသော ကုလေ ဇာယမာနော ဗဟုနော ဇနဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; မာတာပိတူနံ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; ပုတ္တဒါရဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; ဒါသကမ္မကရပေါရိသဿ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; မိတ္တာမစ္စာနံ အတ္ထာယ ဟိတာယ သုခါယ ဟောတိ; သမဏဗြာဟ္မဏာနံ အတ္ထာယ ဟိတာယ သုခါယ ဟောတီ’’တိ.

Just as, bhikkhus, a great rain cloud, bringing all crops to fruition, is for the welfare, benefit, and happiness of many people; so too, bhikkhus, when a good person is born into a family, it is for the welfare, benefit, and happiness of many people; for the welfare, benefit, and happiness of their mother and father; for the welfare, benefit, and happiness of their children and wife; for the welfare, benefit, and happiness of their servants and workers; for the welfare, benefit, and happiness of their friends and associates; and for the welfare, benefit, and happiness of ascetics and brahmins.

‘‘ဟိတော ဗဟုန္နံ ပဋိပဇ္ဇ ဘောဂေ, တံ ဒေဝတာ ရက္ခတိ ဓမ္မဂုတ္တံ;

ဗဟုဿုတံ သီလဝတူပပန္နံ, ဓမ္မေ ဌိတံ န ဝိဇဟတိ ကိတ္တိ.

He who, for the welfare of many, manages his wealth—him the deities protect, guarded by the Dhamma. One who is learned, endowed with virtue, and established in the Dhamma—fame does not forsake him.

‘‘ဓမ္မဋ္ဌံ [Pg.41] သီလသမ္ပန္နံ, သစ္စဝါဒိံ ဟိရီမနံ;

နေက္ခံ ဇမ္ဗောနဒဿေဝ, ကော တံ နိန္ဒိတုမရဟတိ;

ဒေဝါပိ နံ ပသံသန္တိ, ဗြဟ္မုနာပိ ပသံသိတော’’တိ. ဒုတိယံ;

One established in the Dhamma, accomplished in virtue, truthful, conscientious, like refined Jambūnada gold—who is fit to blame him? Even the devas praise him; by Brahmā, too, he is praised.

၃. ဣဋ္ဌသုတ္တံ

3. The Discourse on the Desirable

၄၃. အထ ခေါ အနာထပိဏ္ဍိကော ဂဟပတိ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အနာထပိဏ္ဍိကံ ဂဟပတိံ ဘဂဝါ ဧတဒဝေါစ –

43. Then the householder Anāthapiṇḍika approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One then said this to the householder Anāthapiṇḍika, who was sitting to one side:

‘‘ပဉ္စိမေ, ဂဟပတိ, ဓမ္မာ ဣဋ္ဌာ ကန္တာ မနာပါ ဒုလ္လဘာ လောကသ္မိံ. ကတမေ ပဉ္စ? အာယု, ဂဟပတိ, ဣဋ္ဌော ကန္တော မနာပေါ ဒုလ္လဘော လောကသ္မိံ; ဝဏ္ဏော ဣဋ္ဌော ကန္တော မနာပေါ ဒုလ္လဘော လောကသ္မိံ; သုခံ ဣဋ္ဌံ ကန္တံ မနာပံ ဒုလ္လဘံ လောကသ္မိံ; ယသော ဣဋ္ဌော ကန္တော မနာပေါ ဒုလ္လဘော လောကသ္မိံ; သဂ္ဂါ ဣဋ္ဌာ ကန္တာ မနာပါ ဒုလ္လဘာ လောကသ္မိံ. ဣမေ ခေါ, ဂဟပတိ, ပဉ္စ ဓမ္မာ ဣဋ္ဌာ ကန္တာ မနာပါ ဒုလ္လဘာ လောကသ္မိံ.

Householder, these five things are desirable, pleasing, agreeable, and hard to obtain in the world. What five? Long life, householder, is desirable, pleasing, agreeable, and hard to obtain in the world; beauty is desirable, pleasing, agreeable, and hard to obtain in the world; happiness is desirable, pleasing, agreeable, and hard to obtain in the world; fame is desirable, pleasing, agreeable, and hard to obtain in the world; and the heavens are desirable, pleasing, agreeable, and hard to obtain in the world. These, householder, are the five things that are desirable, pleasing, agreeable, and hard to obtain in the world.

‘‘ဣမေသံ ခေါ, ဂဟပတိ, ပဉ္စန္နံ ဓမ္မာနံ ဣဋ္ဌာနံ ကန္တာနံ မနာပါနံ ဒုလ္လဘာနံ လောကသ္မိံ န အာယာစနဟေတု ဝါ ပတ္ထနာဟေတု ဝါ ပဋိလာဘံ ဝဒါမိ. ဣမေသံ ခေါ, ဂဟပတိ, ပဉ္စန္နံ ဓမ္မာနံ ဣဋ္ဌာနံ ကန္တာနံ မနာပါနံ ဒုလ္လဘာနံ လောကသ္မိံ အာယာစနဟေတု ဝါ ပတ္ထနာဟေတု ဝါ ပဋိလာဘော အဘဝိဿ, ကော ဣဓ ကေန ဟာယေထ?

Householder, I do not say that the obtaining of these five things—desirable, pleasing, agreeable, and hard to obtain in the world—is due to verbal request or mental longing. If, householder, the obtaining of these five things—desirable, pleasing, agreeable, and hard to obtain in the world—were due to verbal request or mental longing, who here would be lacking in anything?

‘‘န ခေါ, ဂဟပတိ, အရဟတိ အရိယသာဝကော အာယုကာမော အာယုံ အာယာစိတုံ ဝါ အဘိနန္ဒိတုံ ဝါ အာယုဿ ဝါပိ ဟေတု. အာယုကာမေန, ဂဟပတိ, အရိယသာဝကေန အာယုသံဝတ္တနိကာ ပဋိပဒါ ပဋိပဇ္ဇိတဗ္ဗာ. အာယုသံဝတ္တနိကာ ဟိဿ ပဋိပဒါ ပဋိပန္နာ အာယုပဋိလာဘာယ သံဝတ္တတိ. သော လာဘီ ဟောတိ အာယုဿ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ.

Householder, it is not fitting for a noble disciple who desires long life to request long life or to delight in it. There is a cause for long life. A noble disciple desiring long life should undertake the practice that conduces to long life. For when he has undertaken this practice that conduces to long life, it leads to the acquisition of long life. He becomes a recipient of long life, whether divine or human.

‘‘န ခေါ, ဂဟပတိ, အရဟတိ အရိယသာဝကော ဝဏ္ဏကာမော ဝဏ္ဏံ အာယာစိတုံ ဝါ အဘိနန္ဒိတုံ ဝါ ဝဏ္ဏဿ ဝါပိ ဟေတု. ဝဏ္ဏကာမေန, ဂဟပတိ, အရိယသာဝကေန ဝဏ္ဏသံဝတ္တနိကာ ပဋိပဒါ ပဋိပဇ္ဇိတဗ္ဗာ. ဝဏ္ဏသံဝတ္တနိကာ ဟိဿ ပဋိပဒါ ပဋိပန္နာ ဝဏ္ဏပဋိလာဘာယ သံဝတ္တတိ. သော လာဘီ ဟောတိ ဝဏ္ဏဿ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ.

Householder, it is not fitting for a noble disciple who desires beauty to request beauty or to delight in it. There is a cause for beauty. A noble disciple desiring beauty should undertake the practice that conduces to beauty. For when he has undertaken this practice that conduces to beauty, it leads to the acquisition of beauty. He becomes a recipient of beauty, whether divine or human.

‘‘န [Pg.42] ခေါ, ဂဟပတိ, အရဟတိ အရိယသာဝကော သုခကာမော သုခံ အာယာစိတုံ ဝါ အဘိနန္ဒိတုံ ဝါ သုခဿ ဝါပိ ဟေတု. သုခကာမေန, ဂဟပတိ, အရိယသာဝကေန သုခသံဝတ္တနိကာ ပဋိပဒါ ပဋိပဇ္ဇိတဗ္ဗာ. သုခသံဝတ္တနိကာ ဟိဿ ပဋိပဒါ ပဋိပန္နာ သုခပဋိလာဘာယ သံဝတ္တတိ. သော လာဘီ ဟောတိ သုခဿ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ.

Householder, it is not fitting for a noble disciple who desires happiness to request happiness or to delight in it. There is a cause for happiness. A noble disciple desiring happiness should undertake the practice that conduces to happiness. For when he has undertaken this practice that conduces to happiness, it leads to the acquisition of happiness. He becomes a recipient of happiness, whether divine or human.

‘‘န ခေါ, ဂဟပတိ, အရဟတိ အရိယသာဝကော ယသကာမော ယသံ အာယာစိတုံ ဝါ အဘိနန္ဒိတုံ ဝါ ယသဿ ဝါပိ ဟေတု. ယသကာမေန, ဂဟပတိ, အရိယသာဝကေန ယသသံဝတ္တနိကာ ပဋိပဒါ ပဋိပဇ္ဇိတဗ္ဗာ. ယသသံဝတ္တနိကာ ဟိဿ ပဋိပဒါ ပဋိပန္နာ ယသပဋိလာဘာယ သံဝတ္တတိ. သော လာဘီ ဟောတိ ယသဿ ဒိဗ္ဗဿ ဝါ မာနုသဿ ဝါ.

Householder, it is not fitting for a noble disciple who desires fame to request fame or to delight in it. There is a cause for fame. A noble disciple desiring fame should undertake the practice that conduces to fame. For when he has undertaken this practice that conduces to fame, it leads to the acquisition of fame. He becomes a recipient of fame, whether divine or human.

‘‘န ခေါ, ဂဟပတိ, အရဟတိ အရိယသာဝကော သဂ္ဂကာမော သဂ္ဂံ အာယာစိတုံ ဝါ အဘိနန္ဒိတုံ ဝါ သဂ္ဂါနံ ဝါပိ ဟေတု. သဂ္ဂကာမေန, ဂဟပတိ, အရိယသာဝကေန သဂ္ဂသံဝတ္တနိကာ ပဋိပဒါ ပဋိပဇ္ဇိတဗ္ဗာ. သဂ္ဂသံဝတ္တနိကာ ဟိဿ ပဋိပဒါ ပဋိပန္နာ သဂ္ဂပဋိလာဘာယ သံဝတ္တတိ. သော လာဘီ ဟောတိ သဂ္ဂါန’’န္တိ.

Householder, it is not fitting for a noble disciple who desires the heavens to request the heavens or to delight in them. There is a cause for the heavens. A noble disciple desiring the heavens should undertake the practice that conduces to the heavens. For when he has undertaken this practice that conduces to the heavens, it leads to the acquisition of the heavens. He becomes a recipient of the heavens.

‘‘အာယုံ ဝဏ္ဏံ ယသံ ကိတ္တိံ, သဂ္ဂံ ဥစ္စာကုလီနတံ;

ရတိယော ပတ္ထယာနေန, ဥဠာရာ အပရာပရာ.

For one who aspires to long life, beauty, fame, renown, heaven, high birth, and sublime, successive joys,

‘‘အပ္ပမာဒံ ပသံသန္တိ, ပုညကိရိယာသု ပဏ္ဍိတာ;

‘‘အပ္ပမတ္တော ဥဘော အတ္ထေ, အဓိဂဏှာတိ ပဏ္ဍိတော.

the wise praise diligence in meritorious deeds. The diligent wise one attains both benefits:

‘‘ဒိဋ္ဌေ ဓမ္မေ စ ယော အတ္ထော, ယော စတ္ထော သမ္ပရာယိကော;

အတ္ထာဘိသမယာ ဓီရော, ပဏ္ဍိတောတိ ပဝုစ္စတီ’’တိ. တတိယံ;

the benefit in this very life and the benefit that pertains to the future life. Because he comprehends the benefit, the steadfast person is called 'wise'.

၄. မနာပဒါယီသုတ္တံ

4. The Discourse on the Giver of What Is Pleasing

၄၄. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. အထ ခေါ ဘဂဝါ ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ယေန ဥဂ္ဂဿ ဂဟပတိနော ဝေသာလိကဿ နိဝေသနံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ပညတ္တေ အာသနေ နိသီဒိ. အထ ခေါ ဥဂ္ဂေါ ဂဟပတိ ဝေသာလိကော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ [Pg.43] ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ ဥဂ္ဂေါ ဂဟပတိ ဝေသာလိကော ဘဂဝန္တံ ဧတဒဝေါစ –

44. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. Then the Blessed One, having dressed in the morning, took his bowl and robe and went to the residence of Ugga the householder of Vesālī. Having gone there, he sat down on the prepared seat. Then Ugga the householder of Vesālī approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, Ugga the householder of Vesālī said this to the Blessed One:

‘‘သမ္မုခါ မေတံ, ဘန္တေ, ဘဂဝတော သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘မနာပဒါယီ လဘတေ မနာပ’န္တိ. မနာပံ မေ, ဘန္တေ, သာလပုပ္ဖကံ ခါဒနီယံ; တံ မေ ဘဂဝါ ပဋိဂ္ဂဏှာတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. ပဋိဂ္ဂဟေသိ ဘဂဝါ အနုကမ္ပံ ဥပါဒါယ.

“Venerable sir, I have heard this in the Blessed One’s presence, I have received it in his presence: ‘The giver of what is pleasing obtains what is pleasing.’ Venerable sir, this confection like a sāla flower is pleasing to me; may the Blessed One accept it out of compassion for me.” The Blessed One accepted it out of compassion.

‘‘သမ္မုခါ မေတံ, ဘန္တေ, ဘဂဝတော သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘မနာပဒါယီ လဘတေ မနာပ’န္တိ. မနာပံ မေ, ဘန္တေ, သမ္ပန္နကောလကံ သူကရမံသံ ; တံ မေ ဘဂဝါ ပဋိဂ္ဂဏှာတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. ပဋိဂ္ဂဟေသိ ဘဂဝါ အနုကမ္ပံ ဥပါဒါယ.

“Venerable sir, I have heard this in the Blessed One’s presence, I have received it in his presence: ‘The giver of what is pleasing obtains what is pleasing.’ Venerable sir, this pork prepared with jujubes is pleasing to me; may the Blessed One accept it out of compassion for me.” The Blessed One accepted it out of compassion.

‘‘သမ္မုခါ မေတံ, ဘန္တေ, ဘဂဝတော သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘မနာပဒါယီ လဘတေ မနာပ’န္တိ. မနာပံ မေ, ဘန္တေ, နိဗ္ဗတ္တတေလကံ နာလိယသာကံ; တံ မေ ဘဂဝါ ပဋိဂ္ဂဏှာတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. ပဋိဂ္ဂဟေသိ ဘဂဝါ အနုကမ္ပံ ဥပါဒါယ.

“Venerable sir, I have heard this in the Blessed One’s presence, I have received it in his presence: ‘The giver of what is pleasing obtains what is pleasing.’ Venerable sir, this fried nāliya green, cooked until the oil separates, is pleasing to me; may the Blessed One accept it out of compassion for me.” The Blessed One accepted it out of compassion.

‘‘သမ္မုခါ မေတံ, ဘန္တေ, ဘဂဝတော သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘မနာပဒါယီ လဘတေ မနာပ’န္တိ. မနာပေါ မေ, ဘန္တေ, သာလီနံ ဩဒနော ဝိစိတကာဠကော အနေကသူပေါ အနေကဗျဉ္ဇနော; တံ မေ ဘဂဝါ ပဋိဂ္ဂဏှာတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. ပဋိဂ္ဂဟေသိ ဘဂဝါ အနုကမ္ပံ ဥပါဒါယ.

“Venerable sir, I have heard this in the Blessed One’s presence, I have received it in his presence: ‘The giver of what is pleasing obtains what is pleasing.’ Venerable sir, this rice from sāli grains, with dark grains removed, with many soups and many curries, is pleasing to me; may the Blessed One accept it out of compassion for me.” The Blessed One accepted it out of compassion.

‘‘သမ္မုခါ မေတံ, ဘန္တေ, ဘဂဝတော သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘မနာပဒါယီ လဘတေ မနာပ’န္တိ. မနာပါနိ မေ, ဘန္တေ, ကာသိကာနိ ဝတ္ထာနိ; တာနိ မေ ဘဂဝါ ပဋိဂ္ဂဏှာတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. ပဋိဂ္ဂဟေသိ ဘဂဝါ အနုကမ္ပံ ဥပါဒါယ.

“Venerable sir, I have heard this in the Blessed One’s presence, I have received it in his presence: ‘The giver of what is pleasing obtains what is pleasing.’ Venerable sir, these Kāsī cloths are pleasing to me; may the Blessed One accept them out of compassion for me.” The Blessed One accepted them out of compassion.

‘‘သမ္မုခါ မေတံ, ဘန္တေ, ဘဂဝတော သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘မနာပဒါယီ လဘတေ မနာပ’န္တိ. မနာပေါ မေ, ဘန္တေ, ပလ္လင်္ကော ဂေါနကတ္ထတော ပဋလိကတ္ထတော ကဒလိမိဂပဝရပစ္စတ္ထရဏော သဥတ္တရစ္ဆဒေါ ဥဘတောလောဟိတကူပဓာနော. အပိ စ, ဘန္တေ, မယမ္ပေတံ ဇာနာမ – ‘နေတံ ဘဂဝတော ကပ္ပတီ’တိ. ဣဒံ မေ, ဘန္တေ, စန္ဒနဖလကံ အဂ္ဃတိ အဓိကသတသဟဿံ; တံ မေ ဘဂဝါ [Pg.44] ပဋိဂ္ဂဏှာတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. ပဋိဂ္ဂဟေသိ ဘဂဝါ အနုကမ္ပံ ဥပါဒါယ. အထ ခေါ ဘဂဝါ ဥဂ္ဂံ ဂဟပတိံ ဝေသာလိကံ ဣမိနာ အနုမောဒနီယေန အနုမောဒိ –

“Venerable sir, I have heard this in the Blessed One’s presence, I have received it in his presence: ‘The giver of what is pleasing obtains what is pleasing.’ Venerable sir, this couch with a long-fleeced cover, a cover with a floral pattern, and a choice spread of kadali-antelope hide, with a canopy above and red cushions at both ends, is pleasing to me. Moreover, venerable sir, we know this: ‘This is not allowable for the Blessed One.’ Venerable sir, this sandalwood plank of mine is worth more than a hundred thousand; may the Blessed One accept it out of compassion for me.” The Blessed One accepted it out of compassion. Then the Blessed One expressed his appreciation to Ugga the householder of Vesālī with these verses:

‘‘မနာပဒါယီ လဘတေ မနာပံ,ယော ဥဇ္ဇုဘူတေသု ဒဒါတိ ဆန္ဒသာ;

အစ္ဆာဒနံ သယနမန္နပါနံ,နာနာပ္ပကာရာနိ စ ပစ္စယာနိ.

“The giver of what is pleasing obtains what is pleasing, one who with noble will gives to the upright clothing, bedding, food and drink, and requisites of various kinds.

‘‘စတ္တဉ္စ မုတ္တဉ္စ အနုဂ္ဂဟီတံ,ခေတ္တူပမေ အရဟန္တေ ဝိဒိတွာ;

သော ဒုစ္စဇံ သပ္ပုရိသော စဇိတွာ,မနာပဒါယီ လဘတေ မနာပ’’န္တိ.

Knowing the Arahants are like a field, that good person gives up what is hard to give, a gift that is relinquished, released, and ungrasped. As a giver of what is pleasing, they obtain what is pleasing.”

အထ ခေါ ဘဂဝါ ဥဂ္ဂံ ဂဟပတိံ ဝေသာလိကံ ဣမိနာ အနုမောဒနီယေန အနုမောဒိတွာ ဥဋ္ဌာယာသနာ ပက္ကာမိ.

Then the Blessed One, having expressed his appreciation to Ugga the householder of Vesālī with these verses, rose from his seat and departed.

အထ ခေါ ဥဂ္ဂေါ ဂဟပတိ ဝေသာလိကော အပရေန သမယေန ကာလမကာသိ. ကာလင်္ကတော စ ဥဂ္ဂေါ ဂဟပတိ ဝေသာလိကော အညတရံ မနောမယံ ကာယံ ဥပပဇ္ဇိ. တေန ခေါ ပန သမယေန ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. အထ ခေါ ဥဂ္ဂေါ ဒေဝပုတ္တော အဘိက္ကန္တာယ ရတ္တိယာ အဘိက္ကန္တဝဏ္ဏော ကေဝလကပ္ပံ ဇေတဝနံ ဩဘာသေတွာ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌာသိ. ဧကမန္တံ ဌိတံ ခေါ ဥဂ္ဂံ ဒေဝပုတ္တံ ဘဂဝါ ဧတဒဝေါစ – ‘‘ကစ္စိ တေ, ဥဂ္ဂ, ယထာဓိပ္ပာယော’’တိ? ‘‘တဂ္ဃ မေ, ဘဂဝါ, ယထာဓိပ္ပာယော’’တိ. အထ ခေါ ဘဂဝါ ဥဂ္ဂံ ဒေဝပုတ္တံ ဂါထာဟိ အဇ္ဈဘာသိ –

Then, at a later time, Ugga the householder of Vesālī passed away. After passing away, Ugga the householder of Vesālī was reborn in a certain mind-made body. At that time, the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then Ugga the devaputta, in the late hours of the night, with his surpassing beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. The Blessed One said this to Ugga the devaputta who was standing to one side: “I hope, Ugga, that it is in accordance with your wish?” “Indeed, Blessed One, it is in accordance with my wish.” Then the Blessed One addressed Ugga the devaputta with verses:

‘‘မနာပဒါယီ လဘတေ မနာပံ,အဂ္ဂဿ ဒါတာ လဘတေ ပုနဂ္ဂံ;

ဝရဿ ဒါတာ ဝရလာဘိ ဟောတိ,သေဋ္ဌံ ဒဒေါ သေဋ္ဌမုပေတိ ဌာနံ.

“The giver of what is pleasing obtains what is pleasing; a giver of the best obtains the best again; a giver of the excellent becomes a recipient of the excellent; a giver of the superior attains a superior place.

‘‘ယော [Pg.45] အဂ္ဂဒါယီ ဝရဒါယီ, သေဋ္ဌဒါယီ စ ယော နရော;

ဒီဃာယု ယသဝါ ဟောတိ, ယတ္ထ ယတ္ထူပပဇ္ဇတီ’’တိ. စတုတ္ထံ;

That person who is a giver of the best, a giver of the excellent, and a giver of the superior, wherever they are reborn, becomes long-lived and renowned.”

၅. ပုညာဘိသန္ဒသုတ္တံ

5. Discourse on the Streams of Merit

၄၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ပုညာဘိသန္ဒာ ကုသလာဘိသန္ဒာ သုခဿာဟာရာ သောဝဂ္ဂိကာ သုခဝိပါကာ သဂ္ဂသံဝတ္တနိကာ ဣဋ္ဌာယ ကန္တာယ မနာပါယ ဟိတာယ သုခါယ သံဝတ္တန္တိ.

45. “Bhikkhus, these five are streams of merit, streams of the wholesome, bringers of happiness, heavenly, ripening in happiness, leading to heaven—that conduce to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘ကတမေ ပဉ္စ? ယဿ, ဘိက္ခဝေ, ဘိက္ခု စီဝရံ ပရိဘုဉ္ဇမာနော အပ္ပမာဏံ စေတောသမာဓိံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, အပ္ပမာဏော တဿ ပုညာဘိသန္ဒော ကုသလာဘိသန္ဒော သုခဿာဟာရော သောဝဂ္ဂိကော သုခဝိပါကော သဂ္ဂသံဝတ္တနိကော ဣဋ္ဌာယ ကန္တာယ မနာပါယ ဟိတာယ သုခါယ သံဝတ္တတိ.

“What five? Here, bhikkhus, a bhikkhu, using a certain donor’s robe, dwells having attained immeasurable concentration of mind. For that donor, there is an immeasurable stream of merit, a stream of the wholesome, a bringer of happiness, heavenly, ripening in happiness, leading to heaven—that conduces to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘ယဿ, ဘိက္ခဝေ, ဘိက္ခု ပိဏ္ဍပါတံ ပရိဘုဉ္ဇမာနော…ပေ… ယဿ, ဘိက္ခဝေ, ဘိက္ခု ဝိဟာရံ ပရိဘုဉ္ဇမာနော…ပေ… ယဿ, ဘိက္ခဝေ, ဘိက္ခု မဉ္စပီဌံ ပရိဘုဉ္ဇမာနော…ပေ….

“A bhikkhu, using a certain donor’s almsfood… a bhikkhu, using a certain donor’s dwelling… a bhikkhu, using a certain donor’s bed and seat…

‘‘ယဿ, ဘိက္ခဝေ, ဘိက္ခု ဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရံ ပရိဘုဉ္ဇမာနော အပ္ပမာဏံ စေတောသမာဓိံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, အပ္ပမာဏော တဿ ပုညာဘိသန္ဒော ကုသလာဘိသန္ဒော သုခဿာဟာရော သောဝဂ္ဂိကော သုခဝိပါကော သဂ္ဂသံဝတ္တနိကော ဣဋ္ဌာယ ကန္တာယ မနာပါယ ဟိတာယ သုခါယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ပုညာဘိသန္ဒာ ကုသလာဘိသန္ဒာ သုခဿာဟာရာ သောဝဂ္ဂိကာ သုခဝိပါကာ သဂ္ဂသံဝတ္တနိကာ ဣဋ္ဌာယ ကန္တာယ မနာပါယ ဟိတာယ သုခါယ သံဝတ္တန္တိ.

Bhikkhus, when a bhikkhu, using the requisite of medicine as a support for the sick, dwells having attained immeasurable concentration of mind, for the donor there is an immeasurable stream of merit, a stream of the wholesome, a bringer of happiness, conducive to a good destination, ripening in happiness, leading to heaven—that conduces to what is wished for, desired, agreeable, for welfare, and for happiness. These, bhikkhus, are the five streams of merit, streams of the wholesome, bringers of happiness, conducive to a good destination, ripening in happiness, leading to heaven—that conduce to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘ဣမေဟိ စ ပန, ဘိက္ခဝေ, ပဉ္စဟိ ပုညာဘိသန္ဒေဟိ ကုသလာဘိသန္ဒေဟိ သမန္နာဂတဿ အရိယသာဝကဿ န သုကရံ ပုညဿ ပမာဏံ ဂဟေတုံ – ‘ဧတ္တကော ပုညာဘိသန္ဒော ကုသလာဘိသန္ဒော သုခဿာဟာရော သောဝဂ္ဂိကော သုခဝိပါကော သဂ္ဂသံဝတ္တနိကော ဣဋ္ဌာယ ကန္တာယ မနာပါယ ဟိတာယ သုခါယ သံဝတ္တတီ’တိ. အထ ခေါ အသင်္ခေယျော အပ္ပမေယျော မဟာပုညက္ခန္ဓောတွေဝ သင်္ခံ ဂစ္ဆတိ.

Bhikkhus, for a noble disciple endowed with these five streams of merit, these streams of the wholesome, it is not easy to grasp the measure of the merit, thinking: ‘A stream of merit of such a measure, a stream of the wholesome, a bringer of happiness, conducive to a good destination, ripening in happiness, leading to heaven, conduces to what is wished for, desired, agreeable, for welfare, and for happiness.’ Rather, it is reckoned only as an incalculable, immeasurable, great mass of merit.

‘‘သေယျထာပိ, ဘိက္ခဝေ, မဟာသမုဒ္ဒေ န သုကရံ ဥဒကဿ ပမာဏံ ဂဟေတုံ – ‘ဧတ္တကာနိ ဥဒကာဠှကာနီတိ ဝါ [Pg.46] ဧတ္တကာနိ ဥဒကာဠှကသတာနီတိ ဝါ ဧတ္တကာနိ ဥဒကာဠှကသဟဿာနီတိ ဝါ ဧတ္တကာနိ ဥဒကာဠှကသတသဟဿာနီတိ ဝါ; အထ ခေါ အသင်္ခေယျော အပ္ပမေယျော မဟာဥဒကက္ခန္ဓောတွေဝ သင်္ခံ ဂစ္ဆတိ’. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣမေဟိ ပဉ္စဟိ ပုညာဘိသန္ဒေဟိ ကုသလာဘိသန္ဒေဟိ သမန္နာဂတဿ အရိယသာဝကဿ န သုကရံ ပုညဿ ပမာဏံ ဂဟေတုံ – ‘ဧတ္တကော ပုညာဘိသန္ဒော ကုသလာဘိသန္ဒော သုခဿာဟာရော သောဝဂ္ဂိကော သုခဝိပါကော သဂ္ဂသံဝတ္တနိကော ဣဋ္ဌာယ ကန္တာယ မနာပါယ ဟိတာယ သုခါယ သံဝတ္တတီ’တိ. အထ ခေါ အသင်္ခေယျော အပ္ပမေယျော မဟာပုညက္ခန္ဓောတွေဝ သင်္ခံ ဂစ္ဆတီ’’တိ.

Just as, bhikkhus, in the great ocean it is not easy to grasp the measure of the water, thinking: ‘There are this many measures of water,’ or ‘this many hundreds of measures of water,’ or ‘this many thousands of measures of water,’ or ‘this many hundreds of thousands of measures of water.’ Rather, it is reckoned only as an incalculable, immeasurable, great mass of water. In the same way, bhikkhus, for a noble disciple endowed with these five streams of merit, these streams of the wholesome, it is not easy to grasp the measure of the merit, thinking: ‘A stream of merit of such a measure, a stream of the wholesome, a bringer of happiness, conducive to a good destination, ripening in happiness, leading to heaven, conduces to what is wished for, desired, agreeable, for welfare, and for happiness.’ Rather, it is reckoned only as an incalculable, immeasurable, great mass of merit.

‘‘မဟောဒဓိံ အပရိမိတံ မဟာသရံ,ဗဟုဘေရဝံ ရတ္နဂဏာနမာလယံ;

နဇ္ဇော ယထာ နရဂဏသံဃသေဝိတာ,ပုထူ သဝန္တီ ဥပယန္တိ သာဂရံ.

The great ocean, immeasurable and mighty-sounding, full of many terrors, an abode for heaps of gems; just as rivers, frequented by hosts of people, flowing abundantly, approach the ocean.

‘‘ဧဝံ နရံ အန္နဒပါနဝတ္ထဒံ,သေယျာနိသဇ္ဇတ္ထရဏဿ ဒါယကံ;

ပုညဿ ဓာရာ ဥပယန္တိ ပဏ္ဍိတံ,နဇ္ဇော ယထာ ဝါရိဝဟာဝ သာဂရ’’န္တိ. ပဉ္စမံ;

Thus, to the wise person who gives food, drink, and clothing, and provides beds, seats, and coverings, the streams of merit flow, just as rivers carrying water approach the ocean.

၆. သမ္ပဒါသုတ္တံ

6. The Discourse on Accomplishments

၄၆. ‘‘ပဉ္စိမာ, ဘိက္ခဝေ, သမ္ပဒါ. ကတမာ ပဉ္စ? သဒ္ဓါသမ္ပဒါ, သီလသမ္ပဒါ, သုတသမ္ပဒါ, စာဂသမ္ပဒါ, ပညာသမ္ပဒါ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမ္ပဒါ’’တိ. ဆဋ္ဌံ.

46. Bhikkhus, there are these five accomplishments. What five? The accomplishment of faith, the accomplishment of virtue, the accomplishment of learning, the accomplishment of generosity, and the accomplishment of wisdom. These, bhikkhus, are the five accomplishments.

၇. ဓနသုတ္တံ

7. The Discourse on Wealth

၄၇. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဓနာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဓနံ, သီလဓနံ, သုတဓနံ, စာဂဓနံ, ပညာဓနံ.

47. Bhikkhus, there are these five kinds of wealth. What five? The wealth of faith, the wealth of virtue, the wealth of learning, the wealth of generosity, and the wealth of wisdom.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, သဒ္ဓါဓနံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော သဒ္ဓေါ ဟောတိ, သဒ္ဒဟတိ တထာဂတဿ ဗောဓိံ – ‘ဣတိပိ သော ဘဂဝါ…ပေ… သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သဒ္ဓါဓနံ.

And what, bhikkhus, is the wealth of faith? Here, bhikkhus, a noble disciple has faith; he has faith in the Tathāgata’s enlightenment thus: ‘For this reason, the Blessed One is... a teacher of gods and humans, the Buddha, the Blessed One.’ This, bhikkhus, is called the wealth of faith.

‘‘ကတမဉ္စ[Pg.47], ဘိက္ခဝေ, သီလဓနံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သီလဓနံ.

And what, bhikkhus, is the wealth of virtue? Here, bhikkhus, a noble disciple abstains from the destruction of life… abstains from liquor, wine, and intoxicants, which are a basis for heedlessness. This, bhikkhus, is called the wealth of virtue.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, သုတဓနံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဗဟုဿုတော ဟောတိ…ပေ… ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓေါ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သုတဓနံ.

And what, bhikkhus, is the wealth of learning? Here, bhikkhus, a noble disciple is one of great learning… and has penetrated it well with vision. This, bhikkhus, is called the wealth of learning.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, စာဂဓနံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဝိဂတမလမစ္ဆေရေန စေတသာ အဂါရံ အဇ္ဈာဝသတိ မုတ္တစာဂေါ ပယတပါဏိ ဝေါဿဂ္ဂရတော ယာစယောဂေါ ဒါနသံဝိဘာဂရတော. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, စာဂဓနံ.

And what, bhikkhus, is the wealth of generosity? Here, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of miserliness, is freely generous, open-handed, delights in relinquishment, is amenable to requests, and delights in giving and sharing. This, bhikkhus, is called the wealth of generosity.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ပညာဓနံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ပညဝါ ဟောတိ, ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ပညာဓနံ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓနာနီ’’တိ.

And what, bhikkhus, is the wealth of wisdom? Here, bhikkhus, a noble disciple is wise, endowed with wisdom that leads to arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. This, bhikkhus, is called the wealth of wisdom. These, bhikkhus, are the five kinds of wealth.

‘‘ယဿ သဒ္ဓါ တထာဂတေ, အစလာ သုပ္ပတိဋ္ဌိတာ;

သီလဉ္စ ယဿ ကလျာဏံ, အရိယကန္တံ ပသံသိတံ.

One whose faith in the Tathāgata is unshakeable and well-established; and whose virtue is good, beloved by the noble ones, and praised;

‘‘သံဃေ ပသာဒေါ ယဿတ္ထိ, ဥဇုဘူတဉ္စ ဒဿနံ;

အဒလိဒ္ဒေါတိ တံ အာဟု, အမောဃံ တဿ ဇီဝိတံ.

who has confidence in the Saṅgha, and whose vision is upright—they say that person is not poor, their life is not in vain.

‘‘တသ္မာ သဒ္ဓဉ္စ သီလဉ္စ, ပသာဒံ ဓမ္မဒဿနံ;

အနုယုဉ္ဇေထ မေဓာဝီ, သရံ ဗုဒ္ဓါန သာသန’’န္တိ. သတ္တမံ;

Therefore, a wise person, remembering the teaching of the Buddhas, should be devoted to faith, virtue, confidence, and the vision of the Dhamma.

၈. အလဗ္ဘနီယဌာနသုတ္တံ

8. The Discourse on Unobtainable Things

၄၈. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အလဗ္ဘနီယာနိ ဌာနာနိ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ. ကတမာနိ ပဉ္စ? ‘ဇရာဓမ္မံ မာ ဇီရီ’တိ အလဗ္ဘနီယံ ဌာနံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ. ‘ဗျာဓိဓမ္မံ မာ ဗျာဓီယီ’တိ …ပေ… ‘မရဏဓမ္မံ မာ မီယီ’တိ… ‘ခယဓမ္မံ မာ ခီယီ’တိ… ‘နဿနဓမ္မံ မာ နဿီ’တိ အလဗ္ဘနီယံ ဌာနံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ.

48. Bhikkhus, these five things are unobtainable by a recluse or a brahmin or a deity or Māra or a Brahmā or by anyone in the world. What five? ‘May that which is subject to aging not age!’—this is an unobtainable thing for a recluse or a brahmin or a deity or Māra or a Brahmā or by anyone in the world. ‘May that which is subject to illness not fall ill!’… ‘May that which is subject to death not die!’… ‘May that which is subject to decay not decay!’… ‘May that which is subject to destruction not be destroyed!’—this is an unobtainable thing for a recluse or a brahmin or a deity or Māra or a Brahmā or by anyone in the world.

‘‘အဿုတဝတော[Pg.48], ဘိက္ခဝေ, ပုထုဇ္ဇနဿ ဇရာဓမ္မံ ဇီရတိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ န ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ ဇရာဓမ္မံ ဇီရတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ ဇရာဓမ္မံ ဇီရတိ. အဟဉ္စေဝ ခေါ ပန ဇရာဓမ္မေ ဇိဏ္ဏေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ သောစတိ ကိလမတိ ပရိဒေဝတိ, ဥရတ္တာဠိံ ကန္ဒတိ, သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ – ‘အဿုတဝါ ပုထုဇ္ဇနော ဝိဒ္ဓေါ သဝိသေန သောကသလ္လေန အတ္တာနံယေဝ ပရိတာပေတိ’’’.

Bhikkhus, for an uninstructed ordinary person, that which is subject to aging, ages. When that which is subject to aging has aged, he does not reflect thus: ‘It is not only for me alone that what is subject to aging, ages. Rather, for as many beings as there are—with their coming, going, passing away, and rebirth—for all these beings, that which is subject to aging, ages. If I, when that which is subject to aging has aged, were to sorrow, become weary, and lament, beating my breast and wailing, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be displeased.’ When that which is subject to aging has aged, he sorrows, becomes weary, and laments; beating his breast, he wails and falls into confusion. This, bhikkhus, is called an uninstructed ordinary person who, pierced by the poisoned arrow of sorrow, torments himself.

‘‘ပုန စပရံ, ဘိက္ခဝေ, အဿုတဝတော ပုထုဇ္ဇနဿ ဗျာဓိဓမ္မံ ဗျာဓီယတိ…ပေ… မရဏဓမ္မံ မီယတိ… ခယဓမ္မံ ခီယတိ… နဿနဓမ္မံ နဿတိ. သော နဿနဓမ္မေ နဋ္ဌေ န ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ နဿနဓမ္မံ နဿတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ နဿနဓမ္မံ နဿတိ. အဟဉ္စေဝ ခေါ ပန နဿနဓမ္မေ နဋ္ဌေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော နဿနဓမ္မေ နဋ္ဌေ သောစတိ ကိလမတိ ပရိဒေဝတိ, ဥရတ္တာဠိံ ကန္ဒတိ, သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ – ‘အဿုတဝါ ပုထုဇ္ဇနော ဝိဒ္ဓေါ သဝိသေန သောကသလ္လေန အတ္တာနံယေဝ ပရိတာပေတိ’’’.

Furthermore, bhikkhus, for an uninstructed ordinary person, that which is subject to illness, falls ill… that which is subject to death, dies… that which is subject to decay, decays… that which is subject to destruction, is destroyed. When that which is subject to destruction has been destroyed, he does not reflect thus: ‘It is not only for me alone that what is subject to destruction, is destroyed. Rather, for as many beings as there are—with their coming, going, passing away, and rebirth—for all these beings, that which is subject to destruction, is destroyed. If I, when that which is subject to destruction has been destroyed, were to sorrow, become weary, and lament, beating my breast and wailing, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be displeased.’ When that which is subject to destruction has been destroyed, he sorrows, becomes weary, and laments; beating his breast, he wails and falls into confusion. This, bhikkhus, is called an uninstructed ordinary person who, pierced by the poisoned arrow of sorrow, torments himself.

‘‘သုတဝတော စ ခေါ, ဘိက္ခဝေ, အရိယသာဝကဿ ဇရာဓမ္မံ ဇီရတိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ ဇရာဓမ္မံ ဇီရတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ ဇရာဓမ္မံ ဇီရတိ. အဟဉ္စေဝ ခေါ ပန ဇရာဓမ္မေ ဇိဏ္ဏေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ န သောစတိ န ကိလမတိ န ပရိဒေဝတိ, န ဥရတ္တာဠိံ ကန္ဒတိ, န သမ္မောဟံ အာပဇ္ဇတိ[Pg.49]. အယံ ဝုစ္စတိ, ဘိက္ခဝေ – ‘သုတဝါ အရိယသာဝကော အဗ္ဗုဟိ သဝိသံ သောကသလ္လံ, ယေန ဝိဒ္ဓေါ အဿုတဝါ ပုထုဇ္ဇနော အတ္တာနံယေဝ ပရိတာပေတိ. အသောကော ဝိသလ္လော အရိယသာဝကော အတ္တာနံယေဝ ပရိနိဗ္ဗာပေတိ’’’.

But, bhikkhus, for a learned noble disciple, that which is subject to aging, ages. When that which is subject to aging has aged, he reflects thus: ‘It is not only for me alone that what is subject to aging, ages. Rather, for as many beings as there are—with their coming, going, passing away, and rebirth—for all these beings, that which is subject to aging, ages. If I, when that which is subject to aging has aged, were to sorrow, become weary, and lament, beating my breast and wailing, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be displeased.’ When that which is subject to aging has aged, he does not sorrow, does not become weary, does not lament; he does not beat his breast and wail, nor does he fall into confusion. This, bhikkhus, is called a learned noble disciple who has extracted the poisoned arrow of sorrow, by which the uninstructed ordinary person is pierced and torments himself. Without sorrow, free from the arrow, the noble disciple makes himself utterly cool.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သုတဝတော အရိယသာဝကဿ ဗျာဓိဓမ္မံ ဗျာဓီယတိ…ပေ… မရဏဓမ္မံ မီယတိ… ခယဓမ္မံ ခီယတိ… နဿနဓမ္မံ နဿတိ. သော နဿနဓမ္မေ နဋ္ဌေ ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ နဿနဓမ္မံ နဿတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ နဿနဓမ္မံ နဿတိ. အဟဉ္စေဝ ခေါ ပန နဿနဓမ္မေ နဋ္ဌေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော နဿနဓမ္မေ နဋ္ဌေ န သောစတိ န ကိလမတိ န ပရိဒေဝတိ, န ဥရတ္တာဠိံ ကန္ဒတိ, န သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ – ‘သုတဝါ အရိယသာဝကော အဗ္ဗုဟိ သဝိသံ သောကသလ္လံ, ယေန ဝိဒ္ဓေါ အဿုတဝါ ပုထုဇ္ဇနော အတ္တာနံယေဝ ပရိတာပေတိ. အသောကော ဝိသလ္လော အရိယသာဝကော အတ္တာနံယေဝ ပရိနိဗ္ဗာပေတီ’’’တိ.

Furthermore, bhikkhus, for a learned noble disciple, that which is subject to illness, falls ill… that which is subject to death, dies… that which is subject to decay, decays… that which is subject to destruction, is destroyed. When that which is subject to destruction has been destroyed, he reflects thus: ‘It is not only for me alone that what is subject to destruction, is destroyed. Rather, for as many beings as there are—with their coming, going, passing away, and rebirth—for all these beings, that which is subject to destruction, is destroyed. If I, when that which is subject to destruction has been destroyed, were to sorrow, become weary, and lament, beating my breast and wailing, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be displeased.’ When that which is subject to destruction has been destroyed, he does not sorrow, does not become weary, does not lament; he does not beat his breast and wail, nor does he fall into confusion. This, bhikkhus, is called a learned noble disciple who has extracted the poisoned arrow of sorrow, by which the uninstructed ordinary person is pierced and torments himself. Without sorrow, free from the arrow, the noble disciple makes himself utterly cool.

‘‘ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ အလဗ္ဘနီယာနိ ဌာနာနိ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိ’’န္တိ.

These, bhikkhus, are the five things that cannot be obtained in the world by a recluse or a brahmin or a deity or Māra or a Brahmā or by anyone.

‘‘န သောစနာယ ပရိဒေဝနာယ,အတ္ထောဓ လဗ္ဘာ အပိ အပ္ပကောပိ;

သောစန္တမေနံ ဒုခိတံ ဝိဒိတွာ,ပစ္စတ္ထိကာ အတ္တမနာ ဘဝန္တိ.

Not by sorrowing or by lamenting is any benefit obtained here, not even a little. Knowing that person to be sorrowing and afflicted, the enemies become glad.

‘‘ယတော စ ခေါ ပဏ္ဍိတော အာပဒါသု,န ဝေဓတီ အတ္ထဝိနိစ္ဆယညူ;

ပစ္စတ္ထိကာဿ ဒုခိတာ ဘဝန္တိ,ဒိသွာ မုခံ အဝိကာရံ ပုရာဏံ.

But when the wise person, skilled in judgment, does not tremble in calamities, his enemies become afflicted, seeing his face unchanged, as it was before.

‘‘ဇပ္ပေန [Pg.50] မန္တေန သုဘာသိတေန,အနုပ္ပဒါနေန ပဝေဏိယာ ဝါ;

ယထာ ယထာ ယတ္ထ လဘေထ အတ္ထံ,တထာ တထာ တတ္ထ ပရက္ကမေယျ.

By supplication, by mantras, by well-spoken words, by giving gifts, or by showing one's lineage; in whatever manner and in whatever place one might obtain the benefit, in that very manner and in that very place one should strive.

‘‘သစေ ပဇာနေယျ အလဗ္ဘနေယျော,မယာဝ အညေန ဝါ ဧသ အတ္ထော;

အသောစမာနော အဓိဝါသယေယျ,ကမ္မံ ဒဠှံ ကိန္တိ ကရောမိ ဒါနီ’’တိ. အဋ္ဌမံ;

If one should know, 'This benefit is unobtainable either by me or by another,' one should endure without sorrow, thinking: 'Kamma is firm. What can I do now?'

၉. ကောသလသုတ္တံ

9. The Discourse concerning Kosala

၄၉. ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. အထ ခေါ ရာဇာ ပသေနဒိ ကောသလော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ.

49. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side.

(တေန ခေါ ပန သမယေန မလ္လိကာ ဒေဝီ ကာလင်္ကတာ ဟောတိ.) အထ ခေါ အညတရော ပုရိသော ယေန ရာဇာ ပသေနဒိ ကောသလော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ရညော ပသေနဒိဿ ကောသလဿ ဥပကဏ္ဏကေ အာရောစေတိ – ‘‘မလ္လိကာ ဒေဝီ, ဒေဝ, ကာလင်္ကတာ’’တိ. ဧဝံ ဝုတ္တေ ရာဇာ ပသေနဒိ ကောသလော ဒုက္ခီ ဒုမ္မနော ပတ္တက္ခန္ဓော အဓောမုခေါ ပဇ္ဈာယန္တော အပ္ပဋိဘာနော နိသီဒိ.

(Now at that time Queen Mallikā had passed away.) Then a certain man approached King Pasenadi of Kosala and reported in his ear, “Your Majesty, Queen Mallikā has passed away.” When this was said, King Pasenadi of Kosala sat down, sorrowful, dispirited, with slumped shoulders, downcast, brooding, and unresponsive.

အထ ခေါ ဘဂဝါ ရာဇာနံ ပသေနဒိံ ကောသလံ ဒုက္ခိံ ဒုမ္မနံ ပတ္တက္ခန္ဓံ အဓောမုခံ ပဇ္ဈာယန္တံ အပ္ပဋိဘာနံ ဝိဒိတွာ ရာဇာနံ ပသေနဒိံ ကောသလံ ဧတဒဝေါစ – ‘‘ပဉ္စိမာနိ, မဟာရာဇ, အလဗ္ဘနီယာနိ ဌာနာနိ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ. ကတမာနိ ပဉ္စ? ‘ဇရာဓမ္မံ မာ ဇီရီ’တိ အလဗ္ဘနီယံ ဌာနံ…ပေ… န သောစနာယ ပရိဒေဝနာယ…ပေ… ကမ္မံ ဒဠှံ ကိန္တိ ကရောမိ ဒါနီ’’တိ. နဝမံ.

Then the Blessed One, knowing King Pasenadi of Kosala to be sorrowful, dispirited, with slumped shoulders, downcast, brooding, and unresponsive, said to him: “Great king, there are these five states that cannot be obtained by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. What five? ‘May what is subject to aging not age’—this is an unobtainable state. … It is not obtainable by sorrow or lamentation … ‘Kamma is firm. What can I do now?’” The Ninth.

၁၀. နာရဒသုတ္တံ

10. Nārada Sutta

၅၀. ဧကံ သမယံ အာယသ္မာ နာရဒေါ ပါဋလိပုတ္တေ ဝိဟရတိ ကုက္ကုဋာရာမေ. တေန ခေါ ပန သမယေန မုဏ္ဍဿ ရညော ဘဒ္ဒါ ဒေဝီ ကာလင်္ကတာ [Pg.51] ဟောတိ ပိယာ မနာပါ. သော ဘဒ္ဒါယ ဒေဝိယာ ကာလင်္ကတာယ ပိယာယ မနာပါယ နေဝ နှာယတိ န ဝိလိမ္ပတိ န ဘတ္တံ ဘုဉ္ဇတိ န ကမ္မန္တံ ပယောဇေတိ – ရတ္တိန္ဒိဝံ ဘဒ္ဒါယ ဒေဝိယာ သရီရေ အဇ္ဈောမုစ္ဆိတော. အထ ခေါ မုဏ္ဍော ရာဇာ ပိယကံ ကောသာရက္ခံ အာမန္တေသိ – ‘‘တေန ဟိ, သမ္မ ပိယက, ဘဒ္ဒါယ ဒေဝိယာ သရီရံ အာယသာယ တေလဒေါဏိယာ ပက္ခိပိတွာ အညိဿာ အာယသာယ ဒေါဏိယာ ပဋိကုဇ္ဇထ, ယထာ မယံ ဘဒ္ဒါယ ဒေဝိယာ သရီရံ စိရတရံ ပဿေယျာမာ’’တိ. ‘‘ဧဝံ, ဒေဝါ’’တိ ခေါ ပိယကော ကောသာရက္ခော မုဏ္ဍဿ ရညော ပဋိဿုတွာ ဘဒ္ဒါယ ဒေဝိယာ သရီရံ အာယသာယ တေလဒေါဏိယာ ပက္ခိပိတွာ အညိဿာ အာယသာယ ဒေါဏိယာ ပဋိကုဇ္ဇိ.

50. At one time, Venerable Nārada was dwelling at Pāṭaliputta in Kukkuṭārāma. Now at that time, King Muṇḍa’s beloved and dear Queen Bhaddā had passed away. Because Queen Bhaddā, dear and beloved to him, had passed away, he neither bathed nor anointed himself, neither ate food nor attended to his duties—day and night he remained overwhelmed by Queen Bhaddā’s body. Then King Muṇḍa addressed his treasurer Piyaka: “Well then, dear Piyaka, place Queen Bhaddā’s body in an iron trough of oil and cover it with another iron trough, so that we may see Queen Bhaddā’s body for a longer time.” “Yes, Your Majesty,” replied Piyaka the treasurer to King Muṇḍa. He placed Queen Bhaddā’s body in an iron trough of oil and covered it with another iron trough.

အထ ခေါ ပိယကဿ ကောသာရက္ခဿ ဧတဒဟောသိ – ‘‘ဣမဿ ခေါ မုဏ္ဍဿ ရညော ဘဒ္ဒါ ဒေဝီ ကာလင်္ကတာ ပိယာ မနာပါ. သော ဘဒ္ဒါယ ဒေဝိယာ ကာလင်္ကတာယ ပိယာယ မနာပါယ နေဝ နှာယတိ န ဝိလိမ္ပတိ န ဘတ္တံ ဘုဉ္ဇတိ န ကမ္မန္တံ ပယောဇေတိ – ရတ္တိန္ဒိဝံ ဘဒ္ဒါယ ဒေဝိယာ သရီရေ အဇ္ဈောမုစ္ဆိတော. ကံ နု ခေါ မုဏ္ဍော ရာဇာ သမဏံ ဝါ ဗြာဟ္မဏံ ဝါ ပယိရုပါသေယျ, ယဿ ဓမ္မံ သုတွာ သောကသလ္လံ ပဇဟေယျာ’’တိ!

Then Piyaka the treasurer thought: “This King Muṇḍa’s beloved and dear Queen Bhaddā has passed away. Because Queen Bhaddā, dear and beloved to him, had passed away, he neither bathes nor anoints himself, neither eats food nor attends to his duties—day and night he remains overwhelmed by Queen Bhaddā’s body. Which ascetic or brahmin might King Muṇḍa attend upon, so that upon hearing his Dhamma, he could abandon the dart of sorrow?”

အထ ခေါ ပိယကဿ ကောသာရက္ခဿ ဧတဒဟောသိ – ‘‘အယံ ခေါ အာယသ္မာ နာရဒေါ ပါဋလိပုတ္တေ ဝိဟရတိ ကုက္ကုဋာရာမေ. တံ ခေါ ပနာယသ္မန္တံ နာရဒံ ဧဝံ ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂတော – ‘ပဏ္ဍိတော ဝိယတ္တော မေဓာဝီ ဗဟုဿုတော စိတ္တကထီ ကလျာဏပဋိဘာနော ဝုဒ္ဓေါ စေဝ အရဟာ စ’. ယံနူန မုဏ္ဍော ရာဇာ အာယသ္မန္တံ နာရဒံ ပယိရုပါသေယျ, အပ္ပေဝ နာမ မုဏ္ဍော ရာဇာ အာယသ္မတော နာရဒဿ ဓမ္မံ သုတွာ သောကသလ္လံ ပဇဟေယျာ’’တိ.

Then Piyaka the treasurer thought: “This Venerable Nārada is dwelling at Pāṭaliputta in Kukkuṭārāma. And a good report of Venerable Nārada’s fame has spread thus: ‘He is wise, skilled, intelligent, learned, an eloquent speaker, has a fine presence of mind, is mature, and is an arahant.’ What if King Muṇḍa were to attend upon Venerable Nārada? Perhaps King Muṇḍa, upon hearing the Dhamma from Venerable Nārada, might abandon the dart of sorrow.”

အထ ခေါ ပိယကော ကောသာရက္ခော ယေန မုဏ္ဍော ရာဇာ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ မုဏ္ဍံ ရာဇာနံ ဧတဒဝေါစ – ‘‘အယံ ခေါ, ဒေဝ, အာယသ္မာ နာရဒေါ ပါဋလိပုတ္တေ ဝိဟရတိ ကုက္ကုဋာရာမေ. တံ ခေါ ပနာယသ္မန္တံ နာရဒံ ဧဝံ ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂတော – ‘ပဏ္ဍိတော ဝိယတ္တော မေဓာဝီ ဗဟုဿုတော စိတ္တကထီ ကလျာဏပဋိဘာနော ဝုဒ္ဓေါ စေဝ [Pg.52] အရဟာ စ’. ယဒိ ပန ဒေဝေါ အာယသ္မန္တံ နာရဒံ ပယိရုပါသေယျ, အပ္ပေဝ နာမ ဒေဝေါ အာယသ္မတော နာရဒဿ ဓမ္မံ သုတွာ သောကသလ္လံ ပဇဟေယျာ’’တိ. ‘‘တေန ဟိ, သမ္မ ပိယက, အာယသ္မန္တံ နာရဒံ ပဋိဝေဒေဟိ. ကထဉှိ နာမ မာဒိသော သမဏံ ဝါ ဗြာဟ္မဏံ ဝါ ဝိဇိတေ ဝသန္တံ ပုဗ္ဗေ အပ္ပဋိသံဝိဒိတော ဥပသင်္ကမိတဗ္ဗံ မညေယျာ’’တိ! ‘‘ဧဝံ, ဒေဝါ’’တိ ခေါ ပိယကော ကောသာရက္ခော မုဏ္ဍဿ ရညော ပဋိဿုတွာ ယေနာယသ္မာ နာရဒေါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ နာရဒံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ ပိယကော ကောသာရက္ခော အာယသ္မန္တံ နာရဒံ ဧတဒဝေါစ –

Then Piyaka the treasurer approached King Muṇḍa and said: “Your Majesty, this Venerable Nārada is dwelling at Pāṭaliputta in Kukkuṭārāma. And a good report of this Venerable Nārada’s fame has spread thus: ‘He is wise, skilled, intelligent, learned, an eloquent speaker, has a fine presence of mind, is mature, and is an arahant.’ If Your Majesty were to attend upon Venerable Nārada, perhaps upon hearing Venerable Nārada’s Dhamma, you might abandon the dart of sorrow.” “Well then, dear Piyaka, inform Venerable Nārada. For how could one such as I think it proper to approach an ascetic or brahmin dwelling in my realm without having informed him beforehand?” “Yes, Your Majesty,” replied Piyaka the treasurer to King Muṇḍa. He then approached Venerable Nārada, paid homage to him, and sat down to one side. Seated to one side, Piyaka the treasurer said to Venerable Nārada:

‘‘ဣမဿ, ဘန္တေ, မုဏ္ဍဿ ရညော ဘဒ္ဒါ ဒေဝီ ကာလင်္ကတာ ပိယာ မနာပါ. သော ဘဒ္ဒါယ ဒေဝိယာ ကာလင်္ကတာယ ပိယာယ မနာပါယ နေဝ နှာယတိ န ဝိလိမ္ပတိ န ဘတ္တံ ဘုဉ္ဇတိ န ကမ္မန္တံ ပယောဇေတိ – ရတ္တိန္ဒိဝံ ဘဒ္ဒါယ ဒေဝိယာ သရီရေ အဇ္ဈောမုစ္ဆိတော. သာဓု, ဘန္တေ, အာယသ္မာ နာရဒေါ မုဏ္ဍဿ ရညော တထာ ဓမ္မံ ဒေသေတု ယထာ မုဏ္ဍော ရာဇာ အာယသ္မတော နာရဒဿ ဓမ္မံ သုတွာ သောကသလ္လံ ပဇဟေယျာ’’တိ. ‘‘ယဿဒါနိ, ပိယက, မုဏ္ဍော ရာဇာ ကာလံ မညတီ’’တိ.

“Venerable sir, this King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Because Queen Bhaddā, dear and beloved to him, had passed away, he neither bathes nor anoints himself, neither eats food nor attends to his duties—day and night he remains overwhelmed by Queen Bhaddā’s body. It would be good, venerable sir, if Venerable Nārada would teach the Dhamma to King Muṇḍa in such a way that, having heard Venerable Nārada’s Dhamma, King Muṇḍa might abandon the dart of sorrow.” “Piyaka, let King Muṇḍa come at the time he thinks fit.”

အထ ခေါ ပိယကော ကောသာရက္ခော ဥဋ္ဌာယာသနာ အာယသ္မန္တံ နာရဒံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ ယေန မုဏ္ဍော ရာဇာ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ မုဏ္ဍံ ရာဇာနံ ဧတဒဝေါစ – ‘‘ကတာဝကာသော ခေါ, ဒေဝ, အာယသ္မတာ နာရဒေန. ယဿဒါနိ ဒေဝေါ ကာလံ မညတီ’’တိ. ‘‘တေန ဟိ, သမ္မ ပိယက, ဘဒြာနိ ဘဒြာနိ ယာနာနိ ယောဇာပေဟီ’’တိ. ‘‘ဧဝံ, ဒေဝါ’’တိ ခေါ ပိယကော ကောသာရက္ခော မုဏ္ဍဿ ရညော ပဋိဿုတွာ ဘဒြာနိ ဘဒြာနိ ယာနာနိ ယောဇာပေတွာ မုဏ္ဍံ ရာဇာနံ ဧတဒဝေါစ – ‘‘ယုတ္တာနိ ခေါ တေ, ဒေဝ, ဘဒြာနိ ဘဒြာနိ ယာနာနိ. ယဿဒါနိ ဒေဝေါ ကာလံ မညတီ’’တိ.

Then Piyaka the treasurer, having risen from his seat, having respectfully paid homage to the Venerable Nārada and circumambulated him to the right, approached King Muṇḍa. Having approached, he said this to King Muṇḍa: “Indeed, Your Majesty, an opportunity has been granted by the Venerable Nārada. Now is the time for that attendance which Your Majesty deems fit.” “In that case, dear Piyaka, have the finest carriages prepared.” “Yes, Your Majesty,” Piyaka the treasurer assented to King Muṇḍa. After having the finest carriages prepared, he said to King Muṇḍa: “Indeed, Your Majesty, the finest carriages have been yoked for you. Now is the time for that attendance which Your Majesty deems fit.”

အထ ခေါ မုဏ္ဍော ရာဇာ ဘဒြံ ယာနံ အဘိရုဟိတွာ ဘဒြေဟိ ဘဒြေဟိ ယာနေဟိ ယေန ကုက္ကုဋာရာမော တေန ပါယာသိ မဟစ္စာ ရာဇာနုဘာဝေန အာယသ္မန္တံ နာရဒံ ဒဿနာယ. ယာဝတိကာ ယာနဿ ဘူမိ ယာနေန ဂန္တွာ, ယာနာ ပစ္စောရောဟိတွာ ပတ္တိကောဝ အာရာမံ ပါဝိသိ. အထ ခေါ မုဏ္ဍော ရာဇာ [Pg.53] ယေန အာယသ္မာ နာရဒေါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ နာရဒံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ မုဏ္ဍံ ရာဇာနံ အာယသ္မာ နာရဒေါ ဧတဒဝေါစ –

Then King Muṇḍa, mounting a fine carriage and accompanied by fine carriages, set out with great royal majesty for the Kukkuṭa Monastery to see the Venerable Nārada. Having gone by carriage as far as the ground was passable for carriages, he then dismounted from the carriage and entered the monastery on foot. Then King Muṇḍa approached the Venerable Nārada. Having approached, he paid homage to the Venerable Nārada and sat down to one side. The Venerable Nārada said this to King Muṇḍa, who was seated to one side:

‘‘ပဉ္စိမာနိ, မဟာရာဇ, အလဗ္ဘနီယာနိ ဌာနာနိ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ. ကတမာနိ ပဉ္စ? ‘ဇရာဓမ္မံ မာ ဇီရီ’တိ အလဗ္ဘနီယံ ဌာနံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ. ‘ဗျာဓိဓမ္မံ မာ ဗျာဓီယီ’တိ…ပေ… ‘မရဏဓမ္မံ မာ မီယီ’တိ… ‘ခယဓမ္မံ မာ ခီယီ’တိ… ‘နဿနဓမ္မံ မာ နဿီ’တိ အလဗ္ဘနီယံ ဌာနံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ.

“Great king, there are these five states that cannot be obtained by an ascetic or a brahmin or a deva or Māra or Brahmā or by anyone in the world. What are the five? 'May that which is subject to aging not age'—this is a state that cannot be obtained by an ascetic or a brahmin or a deva or Māra or Brahmā or by anyone in the world. 'May that which is subject to sickness not become sick'… 'May that which is subject to death not die'… 'May that which is subject to destruction not be destroyed'… 'May that which is subject to perishing not perish'—this is a state that cannot be obtained by an ascetic or a brahmin or a deva or Māra or Brahmā or by anyone in the world.”

‘‘အဿုတဝတော, မဟာရာဇ, ပုထုဇ္ဇနဿ ဇရာဓမ္မံ ဇီရတိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ န ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ ဇရာဓမ္မံ ဇီရတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ ဇရာဓမ္မံ ဇီရတိ. အဟဉ္စေဝ ခေါ ပန ဇရာဓမ္မေ ဇိဏ္ဏေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ သောစတိ ကိလမတိ ပရိဒေဝတိ, ဥရတ္တာဠိံ ကန္ဒတိ, သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, မဟာရာဇ – ‘အဿုတဝါ ပုထုဇ္ဇနော ဝိဒ္ဓေါ သဝိသေန သောကသလ္လေန အတ္တာနံယေဝ ပရိတာပေတိ’’’.

“Great king, for the unlearned worldling, what is subject to aging ages. When that which is subject to aging has aged, he does not reflect thus: 'It is not for me alone that what is subject to aging ages; but indeed, for all beings for whom there is coming, going, passing away, and rebirth, for all those beings, what is subject to aging ages. If I, when that which is subject to aging has aged, were to grieve, become weary, lament, beat my breast and wail, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be sad.' So, when that which is subject to aging has aged, he grieves, becomes weary, laments, beats his breast and wails, and falls into confusion. This one, great king, is called 'an unlearned worldling who, pierced by the poisoned dart of sorrow, torments himself.'”

‘‘ပုန စပရံ, မဟာရာဇ, အဿုတဝတော ပုထုဇ္ဇနဿ ဗျာဓိဓမ္မံ ဗျာဓီယတိ…ပေ… မရဏဓမ္မံ မီယတိ… ခယဓမ္မံ ခီယတိ… နဿနဓမ္မံ နဿတိ. သော နဿနဓမ္မေ နဋ္ဌေ န ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ နဿနဓမ္မံ နဿတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ နဿနဓမ္မံ နဿတိ. အဟဉ္စေဝ ခေါ ပန နဿနဓမ္မေ နဋ္ဌေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော နဿနဓမ္မေ နဋ္ဌေ သောစတိ ကိလမတိ ပရိဒေဝတိ, ဥရတ္တာဠိံ ကန္ဒတိ, သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, မဟာရာဇ – ‘အဿုတဝါ ပုထုဇ္ဇနော ဝိဒ္ဓေါ သဝိသေန သောကသလ္လေန အတ္တာနံယေဝ ပရိတာပေတိ’’’.

“Furthermore, great king, for the unlearned worldling, what is subject to sickness becomes sick… what is subject to death dies… what is subject to destruction is destroyed… what is subject to perishing perishes. When that which is subject to perishing has perished, he does not reflect thus: 'It is not for me alone that what is subject to perishing perishes; but indeed, for all beings for whom there is coming, going, passing away, and rebirth, for all those beings, what is subject to perishing perishes. If I, when that which is subject to perishing has perished, were to grieve, become weary, lament, beat my breast and wail, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be sad.' So, when that which is subject to perishing has perished, he grieves, becomes weary, laments, beats his breast and wails, and falls into confusion. This one, great king, is called 'an unlearned worldling who, pierced by the poisoned dart of sorrow, torments himself.'”

‘‘သုတဝတော [Pg.54] စ ခေါ, မဟာရာဇ, အရိယသာဝကဿ ဇရာဓမ္မံ ဇီရတိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ ဇရာဓမ္မံ ဇီရတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ ဇရာဓမ္မံ ဇီရတိ. အဟဉ္စေဝ ခေါ ပန ဇရာဓမ္မေ ဇိဏ္ဏေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော ဇရာဓမ္မေ ဇိဏ္ဏေ န သောစတိ န ကိလမတိ န ပရိဒေဝတိ, န ဥရတ္တာဠိံ ကန္ဒတိ, န သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, မဟာရာဇ – ‘သုတဝါ အရိယသာဝကော အဗ္ဗုဟိ သဝိသံ သောကသလ္လံ, ယေန ဝိဒ္ဓေါ အဿုတဝါ ပုထုဇ္ဇနော အတ္တာနံယေဝ ပရိတာပေတိ. အသောကော ဝိသလ္လော အရိယသာဝကော အတ္တာနံယေဝ ပရိနိဗ္ဗာပေတိ’’’.

“And, great king, for the learned noble disciple, what is subject to aging ages. When that which is subject to aging has aged, he reflects thus: 'It is not for me alone that what is subject to aging ages; but indeed, for all beings for whom there is coming, going, passing away, and rebirth, for all those beings, what is subject to aging ages. If I, when that which is subject to aging has aged, were to grieve, become weary, lament, beat my breast and wail, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be sad.' So, when that which is subject to aging has aged, he does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into confusion. This one, great king, is called 'a learned noble disciple who has drawn out that poisoned dart of sorrow with which the unlearned worldling, being pierced, torments himself. Being sorrowless and free from that dart, the noble disciple makes himself utterly cool.'”

‘‘ပုန စပရံ, မဟာရာဇ, သုတဝတော အရိယသာဝကဿ ဗျာဓိဓမ္မံ ဗျာဓီယတိ…ပေ… မရဏဓမ္မံ မီယတိ… ခယဓမ္မံ ခီယတိ… နဿနဓမ္မံ နဿတိ. သော နဿနဓမ္မေ နဋ္ဌေ ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ နဿနဓမ္မံ နဿတိ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ နဿနဓမ္မံ နဿတိ. အဟဉ္စေဝ ခေါ ပန နဿနဓမ္မေ နဋ္ဌေ သောစေယျံ ကိလမေယျံ ပရိဒေဝေယျံ, ဥရတ္တာဠိံ ကန္ဒေယျံ, သမ္မောဟံ အာပဇ္ဇေယျံ, ဘတ္တမ္ပိ မေ နစ္ဆာဒေယျ, ကာယေပိ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမေယျ, ကမ္မန္တာပိ နပ္ပဝတ္တေယျုံ, အမိတ္တာပိ အတ္တမနာ အဿု, မိတ္တာပိ ဒုမ္မနာ အဿူ’တိ. သော နဿနဓမ္မေ နဋ္ဌေ န သောစတိ န ကိလမတိ န ပရိဒေဝတိ, န ဥရတ္တာဠိံ ကန္ဒတိ, န သမ္မောဟံ အာပဇ္ဇတိ. အယံ ဝုစ္စတိ, မဟာရာဇ – ‘သုတဝါ အရိယသာဝကော အဗ္ဗုဟိ သဝိသံ သောကသလ္လံ, ယေန ဝိဒ္ဓေါ အဿုတဝါ ပုထုဇ္ဇနော အတ္တာနံယေဝ ပရိတာပေတိ. အသောကော ဝိသလ္လော အရိယသာဝကော အတ္တာနံယေဝ ပရိနိဗ္ဗာပေတိ ’’’.

“Furthermore, great king, for the learned noble disciple, what is subject to sickness becomes sick… what is subject to death dies… what is subject to destruction is destroyed… what is subject to perishing perishes. When that which is subject to perishing has perished, he reflects thus: ‘It is not for me alone that what is subject to perishing perishes; but indeed, for all beings for whom there is coming, going, passing away, and rebirth, for all those beings, what is subject to perishing perishes. If I, when that which is subject to perishing has perished, were to grieve, become weary, lament, beat my breast and wail, and fall into confusion, my food would not be agreeable, ugliness would befall my body, my work would not proceed, my enemies would be glad, and my friends would be sad.’ So, when that which is subject to perishing has perished, he does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into confusion. This one, great king, is called 'a learned noble disciple who has drawn out that poisoned dart of sorrow with which the unlearned worldling, being pierced, torments himself. Being sorrowless and free from that dart, the noble disciple makes himself utterly cool.'”

‘‘ဣမာနိ ခေါ, မဟာရာဇ, ပဉ္စ အလဗ္ဘနီယာနိ ဌာနာနိ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိ’’န္တိ.

“These, great king, are five unobtainable conditions in the world for any ascetic or brahmin, for any god, Māra, or Brahmā, or for anyone else.”

‘‘န သောစနာယ ပရိဒေဝနာယ,အတ္ထောဓ လဗ္ဘာ အပိ အပ္ပကောပိ;

သောစန္တမေနံ ဒုခိတံ ဝိဒိတွာ,ပစ္စတ္ထိကာ အတ္တမနာ ဘဝန္တိ.

“Not by sorrowing or by lamenting is any benefit obtained here, not even a little; knowing him to be sorrowing and afflicted, his adversaries become glad.”

‘‘ယတော [Pg.55] စ ခေါ ပဏ္ဍိတော အာပဒါသု,န ဝေဓတီ အတ္ထဝိနိစ္ဆယညူ;

ပစ္စတ္ထိကာဿ ဒုခိတာ ဘဝန္တိ,ဒိသွာ မုခံ အဝိကာရံ ပုရာဏံ.

“But when a wise person, skilled in judgment, does not tremble in the face of adversity, his adversaries become distressed, seeing his face unchanged, just as it was before.”

‘‘ဇပ္ပေန မန္တေန သုဘာသိတေန,အနုပ္ပဒါနေန ပဝေဏိယာ ဝါ;

ယထာ ယထာ ယတ္ထ လဘေထ အတ္ထံ,တထာ တထာ တတ္ထ ပရက္ကမေယျ.

“By recitation, by sacred formula, by well-spoken words, by giving, or by lineage; in whatever way and in whatever place one might obtain the goal, in that very way and in that very place one should strive.”

‘‘သစေ ပဇာနေယျ အလဗ္ဘနေယျော,မယာဝ အညေန ဝါ ဧသ အတ္ထော;

အသောစမာနော အဓိဝါသယေယျ,ကမ္မံ ဒဠှံ ကိန္တိ ကရောမိ ဒါနီ’’တိ.

“If one should know: ‘This goal is unobtainable, either by me or by another,’ then, not sorrowing, one should endure, reflecting: ‘My kamma is firm; what can I do now?’”

ဧဝံ ဝုတ္တေ မုဏ္ဍော ရာဇာ အာယသ္မန္တံ နာရဒံ ဧတဒဝေါစ – ‘‘ကော နာမော အယံ, ဘန္တေ, ဓမ္မပရိယာယော’’တိ? ‘‘သောကသလ္လဟရဏော နာမ အယံ, မဟာရာဇ, ဓမ္မပရိယာယော’’တိ. ‘‘တဂ္ဃ, ဘန္တေ, သောကသလ္လဟရဏော ! ဣမဉှိ မေ, ဘန္တေ, ဓမ္မပရိယာယံ သုတွာ သောကသလ္လံ ပဟီန’’န္တိ.

When this was said, King Muṇḍa said to the Venerable Nārada: “What, venerable sir, is the name of this discourse on the Dhamma?” “Great King, this discourse on the Dhamma is called ‘The Removal of the Dart of Sorrow.’” “Truly, venerable sir, it is ‘The Removal of the Dart of Sorrow’! For having heard this discourse on the Dhamma, venerable sir, the dart of sorrow has been abandoned by me.”

အထ ခေါ မုဏ္ဍော ရာဇာ ပိယကံ ကောသာရက္ခံ အာမန္တေသိ – ‘‘တေန ဟိ, သမ္မ ပိယက, ဘဒ္ဒါယ ဒေဝိယာ သရီရံ ဈာပေထ; ထူပဉ္စဿာ ကရောထ. အဇ္ဇတဂ္ဂေ ဒါနိ မယံ နှာယိဿာမ စေဝ ဝိလိမ္ပိဿာမ ဘတ္တဉ္စ ဘုဉ္ဇိဿာမ ကမ္မန္တေ စ ပယောဇေဿာမာ’’တိ. ဒသမံ.

Then King Muṇḍa addressed Piyaka the treasurer: “Well then, friend Piyaka, cremate Queen Bhaddā’s body and build a stupa for her. From today onwards, we shall bathe, anoint ourselves, eat our meals, and attend to our duties.” The Tenth.

မုဏ္ဍရာဇဝဂ္ဂေါ ပဉ္စမော.

The Chapter on King Muṇḍa, the Fifth.

တဿုဒ္ဒါနံ –

The summary of it:

အာဒိယော သပ္ပုရိသော ဣဋ္ဌာ, မနာပဒါယီဘိသန္ဒံ;

သမ္ပဒါ စ ဓနံ ဌာနံ, ကောသလော နာရဒေန စာတိ.

Taking, the good person, the desirable, giving what is pleasing, a stream; accomplishments, wealth, conditions, the Kosalan, and with Nārada.

ပဌမပဏ္ဏာသကံ သမတ္တံ.

The First Fifty is completed.

၂. ဒုတိယပဏ္ဏာသကံ

2. The Second Fifty

(၆) ၁. နီဝရဏဝဂ္ဂေါ

(6) 1. The Chapter on the Hindrances

၁. အာဝရဏသုတ္တံ

1. The Discourse on Obstructions

၅၁. ဧဝံ [Pg.56] မေ သုတံ – ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တတြ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ – ‘‘ဘိက္ခဝေါ’’တိ. ‘‘ဘဒန္တေ’’တိ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

51. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Blessed One addressed the monks: “Monks.” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဝရဏာ နီဝရဏာ စေတသော အဇ္ဈာရုဟာ ပညာယ ဒုဗ္ဗလီကရဏာ. ကတမေ ပဉ္စ? ကာမစ္ဆန္ဒော, ဘိက္ခဝေ, အာဝရဏော နီဝရဏော စေတသော အဇ္ဈာရုဟော ပညာယ ဒုဗ္ဗလီကရဏော. ဗျာပါဒေါ, ဘိက္ခဝေ, အာဝရဏော နီဝရဏော စေတသော အဇ္ဈာရုဟော ပညာယ ဒုဗ္ဗလီကရဏော. ထိနမိဒ္ဓံ, ဘိက္ခဝေ, အာဝရဏံ နီဝရဏံ စေတသော အဇ္ဈာရုဟံ ပညာယ ဒုဗ္ဗလီကရဏံ. ဥဒ္ဓစ္စကုက္ကုစ္စံ, ဘိက္ခဝေ, အာဝရဏံ နီဝရဏံ စေတသော အဇ္ဈာရုဟံ ပညာယ ဒုဗ္ဗလီကရဏံ. ဝိစိကိစ္ဆာ, ဘိက္ခဝေ, အာဝရဏာ နီဝရဏာ စေတသော အဇ္ဈာရုဟာ ပညာယ ဒုဗ္ဗလီကရဏာ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဝရဏာ နီဝရဏာ စေတသော အဇ္ဈာရုဟာ ပညာယ ဒုဗ္ဗလီကရဏာ.

“Monks, these five are obstructions, hindrances, that overwhelm the mind and weaken wisdom. What five? Sensual desire, monks, is an obstruction, a hindrance, that overwhelms the mind and weakens wisdom. Ill will, monks, is an obstruction, a hindrance, that overwhelms the mind and weakens wisdom. Sloth and torpor, monks, is an obstruction, a hindrance, that overwhelms the mind and weakens wisdom. Restlessness and remorse, monks, is an obstruction, a hindrance, that overwhelms the mind and weakens wisdom. Doubt, monks, is an obstruction, a hindrance, that overwhelms the mind and weakens wisdom. These, monks, are the five obstructions, hindrances, that overwhelm the mind and weaken wisdom.”

‘‘သော ဝတ, ဘိက္ခဝေ, ဘိက္ခု ဣမေ ပဉ္စ အာဝရဏေ နီဝရဏေ စေတသော အဇ္ဈာရုဟေ ပညာယ ဒုဗ္ဗလီကရဏေ အပ္ပဟာယ, အဗလာယ ပညာယ ဒုဗ္ဗလာယ အတ္တတ္ထံ ဝါ ဉဿတိ ပရတ္ထံ ဝါ ဉဿတိ ဥဘယတ္ထံ ဝါ ဉဿတိ ဥတ္တရိ ဝါ မနုဿဓမ္မာ အလမရိယဉာဏဒဿနဝိသေသံ သစ္ဆိကရိဿတီတိ နေတံ ဌာနံ ဝိဇ္ဇတိ. သေယျထာပိ, ဘိက္ခဝေ, နဒီ ပဗ္ဗတေယျာ ဒူရင်္ဂမာ သီဃသောတာ ဟာရဟာရိနီ. တဿာ ပုရိသော ဥဘတော နင်္ဂလမုခါနိ ဝိဝရေယျ. ဧဝဉှိ သော, ဘိက္ခဝေ, မဇ္ဈေ နဒိယာ သောတော ဝိက္ခိတ္တော ဝိသဋော ဗျာဒိဏ္ဏော နေဝ ဒူရင်္ဂမော အဿ န သီဃသောတော န ဟာရဟာရီ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, သော ဝတ ဘိက္ခု ဣမေ ပဉ္စ အာဝရဏေ နီဝရဏေ စေတသော အဇ္ဈာရုဟေ ပညာယ ဒုဗ္ဗလီကရဏေ အပ္ပဟာယ, အဗလာယ ပညာယ ဒုဗ္ဗလာယ အတ္တတ္ထံ [Pg.57] ဝါ ဉဿတိ ပရတ္ထံ ဝါ ဉဿတိ ဥဘယတ္ထံ ဝါ ဉဿတိ ဥတ္တရိ ဝါ မနုဿဓမ္မာ အလမရိယဉာဏဒဿနဝိသေသံ သစ္ဆိကရိဿတီတိ နေတံ ဌာနံ ဝိဇ္ဇတိ.

“Monks, that a monk, without having abandoned these five obstructions, hindrances, which overwhelm the mind and weaken wisdom, would, with powerless and weak wisdom, know his own welfare, or the welfare of others, or the welfare of both, or would realize a state beyond human states, a special knowledge and vision befitting the noble ones—this is not possible. Suppose, monks, there were a mountain river, flowing from afar, with a swift current, carrying things along. A person would open up irrigation channels on both its banks. In that case, monks, the current in the middle of the river would be scattered, dispersed, and dissipated. It would not flow far, would not have a swift current, and would not carry things along. In the same way, monks, that a monk, without having abandoned these five obstructions, hindrances, which overwhelm the mind and weaken wisdom, would, with powerless and weak wisdom, know his own welfare, or the welfare of others, or the welfare of both, or would realize a state beyond human states, a special knowledge and vision befitting the noble ones—this is not possible.”

‘‘သော ဝတ, ဘိက္ခဝေ, ဘိက္ခု ဣမေ ပဉ္စ အာဝရဏေ နီဝရဏေ စေတသော အဇ္ဈာရုဟေ ပညာယ ဒုဗ္ဗလီကရဏေ ပဟာယ, ဗလဝတိယာ ပညာယ အတ္တတ္ထံ ဝါ ဉဿတိ ပရတ္ထံ ဝါ ဉဿတိ ဥဘယတ္ထံ ဝါ ဉဿတိ ဥတ္တရိ ဝါ မနုဿဓမ္မာ အလမရိယဉာဏဒဿနဝိသေသံ သစ္ဆိကရိဿတီတိ ဌာနမေတံ ဝိဇ္ဇတိ. သေယျထာပိ, ဘိက္ခဝေ, နဒီ ပဗ္ဗတေယျာ ဒူရင်္ဂမာ သီဃသောတာ ဟာရဟာရိနီ. တဿာ ပုရိသော ဥဘတော နင်္ဂလမုခါနိ ပိဒဟေယျ. ဧဝဉှိ သော, ဘိက္ခဝေ, မဇ္ဈေ နဒိယာ သောတော အဝိက္ခိတ္တော အဝိသဋော အဗျာဒိဏ္ဏော ဒူရင်္ဂမော စေဝ အဿ သီဃသောတော စ ဟာရဟာရီ စ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, သော ဝတ ဘိက္ခု ဣမေ ပဉ္စ အာဝရဏေ နီဝရဏေ စေတသော အဇ္ဈာရုဟေ ပညာယ ဒုဗ္ဗလီကရဏေ ပဟာယ, ဗလဝတိယာ ပညာယ အတ္တတ္ထံ ဝါ ဉဿတိ ပရတ္ထံ ဝါ ဉဿတိ ဥဘယတ္ထံ ဝါ ဉဿတိ ဥတ္တရိ ဝါ မနုဿဓမ္မာ အလမရိယဉာဏဒဿနဝိသေသံ သစ္ဆိကရိဿတီတိ ဌာနမေတံ ဝိဇ္ဇတီ’’တိ. ပဌမံ.

“Monks, that a monk, having abandoned these five obstructions, hindrances, which overwhelm the mind and weaken wisdom, would, with powerful wisdom, know his own welfare, or the welfare of others, or the welfare of both, or would realize a state beyond human states, a special knowledge and vision befitting the noble ones—this is possible. Suppose, monks, there were a mountain river, flowing from afar, with a swift current, carrying things along. A person would block the irrigation channels on both its banks. In that case, monks, the current in the middle of the river would be not scattered, not dispersed, and not dissipated. It would flow far, would have a swift current, and would carry things along. In the same way, monks, that a monk, having abandoned these five obstructions, hindrances, which overwhelm the mind and weaken wisdom, would, with powerful wisdom, know his own welfare, or the welfare of others, or the welfare of both, or would realize a state beyond human states, a special knowledge and vision befitting the noble ones—this is possible.” The First.

၂. အကုသလရာသိသုတ္တံ

2. The Discourse on the Mass of the Unwholesome

၅၂. ‘‘အကုသလရာသီတိ, ဘိက္ခဝေ, ဝဒမာနော ပဉ္စ နီဝရဏေ သမ္မာ ဝဒမာနော ဝဒေယျ. ကေဝလော ဟာယံ, ဘိက္ခဝေ, အကုသလရာသိ ယဒိဒံ ပဉ္စ နီဝရဏာ. ကတမေ ပဉ္စ? ကာမစ္ဆန္ဒနီဝရဏံ, ဗျာပါဒနီဝရဏံ, ထိနမိဒ္ဓနီဝရဏံ, ဥဒ္ဓစ္စကုက္ကုစ္စနီဝရဏံ, ဝိစိကိစ္ဆာနီဝရဏံ. အကုသလရာသီတိ, ဘိက္ခဝေ, ဝဒမာနော ဣမေ ပဉ္စ နီဝရဏေ သမ္မာ ဝဒမာနော ဝဒေယျ. ကေဝလော ဟာယံ, ဘိက္ခဝေ, အကုသလရာသိ ယဒိဒံ ပဉ္စ နီဝရဏာ’’တိ. ဒုတိယံ.

52. “Bhikkhus, if one were to speak of a ‘mass of the unwholesome,’ one would rightly be speaking of the five hindrances. For this, bhikkhus, is entirely a mass of the unwholesome, that is, the five hindrances. Which five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and drowsiness, the hindrance of restlessness and remorse, and the hindrance of doubt. Bhikkhus, if one were to speak of a ‘mass of the unwholesome,’ one would rightly be speaking of these five hindrances. For this, bhikkhus, is entirely a mass of the unwholesome, that is, the five hindrances.” Second.

၃. ပဓာနိယင်္ဂသုတ္တံ

3. The Discourse on the Factors of Striving

၅၃. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ပဓာနိယင်္ဂါနိ. ကတမာနိ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓေါ ဟောတိ, သဒ္ဒဟတိ တထာဂတဿ ဗောဓိံ – ‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. အပ္ပာဗာဓော ဟောတိ [Pg.58] အပ္ပာတင်္ကော; သမဝေပါကိနိယာ ဂဟဏိယာ သမန္နာဂတော နာတိသီတာယ နာစ္စုဏှာယ မဇ္ဈိမာယ ပဓာနက္ခမာယ; အသဌော ဟောတိ အမာယာဝီ; ယထာဘူတံ အတ္တာနံ အာဝိကတ္တာ သတ္ထရိ ဝါ ဝိညူသု ဝါ သဗြဟ္မစာရီသု; အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု; ပညဝါ ဟောတိ, ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ပဓာနိယင်္ဂါနီ’’တိ. တတိယံ.

53. “Bhikkhus, there are these five factors of striving. Which five? Here, bhikkhus, a bhikkhu has faith; he has faith in the enlightenment of the Tathāgata: ‘Thus is the Blessed One an Arahant, perfectly and completely awakened, accomplished in knowledge and conduct, well-gone, knower of the world, supreme trainer of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ He is free from illness and affliction, possessing a balanced digestive fire that is not too cold and not too hot, but moderate and suitable for striving. He is not deceitful or fraudulent, but reveals himself as he truly is to the Teacher or to his wise companions in the holy life. He dwells with energy aroused for the abandoning of unwholesome states and for the undertaking of wholesome states; he is strong, of steadfast exertion, not shirking the burden in regard to wholesome states. He is wise, endowed with the noble, penetrative wisdom that leads to the understanding of arising and passing away, which leads rightly to the complete destruction of suffering. These, bhikkhus, are the five factors of striving.” Third.

၄. သမယသုတ္တံ

4. The Discourse on Occasions

၅၄. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အသမယာ ပဓာနာယ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဇိဏ္ဏော ဟောတိ ဇရာယာဘိဘူတော. အယံ, ဘိက္ခဝေ, ပဌမော အသမယော ပဓာနာယ.

54. “Bhikkhus, there are these five untimely occasions for striving. Which five? Here, bhikkhus, a bhikkhu is old, overcome by old age. This, bhikkhus, is the first untimely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဗျာဓိတော ဟောတိ ဗျာဓိနာဘိဘူတော. အယံ, ဘိက္ခဝေ, ဒုတိယော အသမယော ပဓာနာယ.

“Furthermore, bhikkhus, a bhikkhu is ill, overcome by illness. This, bhikkhus, is the second untimely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဒုဗ္ဘိက္ခံ ဟောတိ ဒုဿဿံ ဒုလ္လဘပိဏ္ဍံ, န သုကရံ ဥဉ္ဆေန ပဂ္ဂဟေန ယာပေတုံ. အယံ, ဘိက္ခဝေ, တတိယော အသမယော ပဓာနာယ.

“Furthermore, bhikkhus, there is a famine, the crops are poor, and almsfood is difficult to obtain; it is not easy to subsist by gleaning with bowl in hand. This, bhikkhus, is the third untimely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘယံ ဟောတိ အဋဝိသင်္ကောပေါ, စက္ကသမာရူဠှာ ဇာနပဒါ ပရိယာယန္တိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော အသမယော ပဓာနာယ.

“Furthermore, bhikkhus, there is danger, unrest in the wilderness, and the people of the countryside, having mounted their wheeled vehicles, flee about. This, bhikkhus, is the fourth untimely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သံဃော ဘိန္နော ဟောတိ. သံဃေ ခေါ ပန, ဘိက္ခဝေ, ဘိန္နေ အညမညံ အက္ကောသာ စ ဟောန္တိ, အညမညံ ပရိဘာသာ စ ဟောန္တိ, အညမညံ ပရိက္ခေပါ စ ဟောန္တိ, အညမညံ ပရိစ္စဇာ စ ဟောန္တိ. တတ္ထ အပ္ပသန္နာ စေဝ နပ္ပသီဒန္တိ, ပသန္နာနဉ္စ ဧကစ္စာနံ အညထတ္တံ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော အသမယော ပဓာနာယ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အသမယာ ပဓာနာယာတိ.

“Furthermore, bhikkhus, the Saṅgha is divided. And when the Saṅgha is divided, bhikkhus, there are mutual insults, mutual threats, mutual casting out, and mutual abandonment. Therein, those who are not yet confident do not gain confidence, and for some of those who are already confident, there is a change for the worse. This, bhikkhus, is the fifth untimely occasion for striving. These, bhikkhus, are the five untimely occasions for striving.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, သမယာ ပဓာနာယ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဒဟရော ဟောတိ ယုဝါ သုသု ကာဠကေသော ဘဒြေန ယောဗ္ဗနေန သမန္နာဂတော ပဌမေန ဝယသာ. အယံ, ဘိက္ခဝေ, ပဌမော သမယော ပဓာနာယ.

“Bhikkhus, there are these five timely occasions for striving. Which five? Here, bhikkhus, a bhikkhu is young, youthful, fresh, with black hair, endowed with fine youth, in the first stage of life. This, bhikkhus, is the first timely occasion for striving.

‘‘ပုန [Pg.59] စပရံ, ဘိက္ခဝေ, ဘိက္ခု အပ္ပာဗာဓော ဟောတိ အပ္ပာတင်္ကော, သမဝေပါကိနိယာ ဂဟဏိယာ သမန္နာဂတော နာတိသီတာယ နာစ္စုဏှာယ မဇ္ဈိမာယ ပဓာနက္ခမာယ. အယံ, ဘိက္ခဝေ, ဒုတိယော သမယော ပဓာနာယ.

“Furthermore, bhikkhus, a bhikkhu is free from illness and affliction, possessing a balanced digestive fire that is not too cold and not too hot, but moderate and suitable for striving. This, bhikkhus, is the second timely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သုဘိက္ခံ ဟောတိ သုသဿံ သုလဘပိဏ္ဍံ, သုကရံ ဥဉ္ဆေန ပဂ္ဂဟေန ယာပေတုံ. အယံ, ဘိက္ခဝေ, တတိယော သမယော ပဓာနာယ.

“Furthermore, bhikkhus, there is an abundance of food, the crops are good, and almsfood is easy to obtain; it is easy to subsist by gleaning with bowl in hand. This, bhikkhus, is the third timely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, မနုဿာ သမဂ္ဂါ သမ္မောဒမာနာ အဝိဝဒမာနာ ခီရောဒကီဘူတာ အညမညံ ပိယစက္ခူဟိ သမ္ပဿန္တာ ဝိဟရန္တိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော သမယော ပဓာနာယ.

“Furthermore, bhikkhus, people dwell in harmony, rejoicing together, without dispute, having become like milk and water, regarding one another with affectionate eyes. This, bhikkhus, is the fourth timely occasion for striving.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သံဃော သမဂ္ဂေါ သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသု ဝိဟရတိ. သံဃေ ခေါ ပန, ဘိက္ခဝေ, သမဂ္ဂေ န စေဝ အညမညံ အက္ကောသာ ဟောန္တိ, န စ အညမညံ ပရိဘာသာ ဟောန္တိ, န စ အညမညံ ပရိက္ခေပါ ဟောန္တိ, န စ အညမညံ ပရိစ္စဇာ ဟောန္တိ. တတ္ထ အပ္ပသန္နာ စေဝ ပသီဒန္တိ, ပသန္နာနဉ္စ ဘိယျောဘာဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော သမယော ပဓာနာယ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမယာ ပဓာနာယာ’’တိ. စတုတ္ထံ.

“Furthermore, bhikkhus, the Saṅgha dwells in harmony, rejoicing together, without dispute, with a single recitation, living in comfort. And when the Saṅgha is in harmony, bhikkhus, there are no mutual insults, no mutual threats, no mutual casting out, and no mutual abandonment. Therein, those who are not yet confident gain confidence, and for those who are already confident, there is a great increase. This, bhikkhus, is the fifth timely occasion for striving. These, bhikkhus, are the five timely occasions for striving.” Fourth.

၅. မာတာပုတ္တသုတ္တံ

5. The Discourse on the Mother and Son

၅၅. ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တေန ခေါ ပန သမယေန သာဝတ္ထိယံ ဥဘော မာတာပုတ္တာ ဝဿာဝါသံ ဥပဂမိံသု – ဘိက္ခု စ ဘိက္ခုနီ စ. တေ အညမညဿ အဘိဏှံ ဒဿနကာမာ အဟေသုံ. မာတာပိ ပုတ္တဿ အဘိဏှံ ဒဿနကာမာ အဟောသိ; ပုတ္တောပိ မာတရံ အဘိဏှံ ဒဿနကာမော အဟောသိ. တေသံ အဘိဏှံ ဒဿနာ သံသဂ္ဂေါ အဟောသိ. သံသဂ္ဂေ သတိ ဝိဿာသော အဟောသိ. ဝိဿာသေ သတိ ဩတာရော အဟောသိ. တေ ဩတိဏ္ဏစိတ္တာ သိက္ခံ အပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာ မေထုနံ ဓမ္မံ ပဋိသေဝိံသု.

55. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Monastery. At that time in Sāvatthī, a mother and son, a bhikkhu and a bhikkhunī, entered the rains-residence. They were constantly desirous of seeing one another. The mother, too, was constantly desirous of seeing her son; and the son, too, was constantly desirous of seeing his mother. Due to their constant seeing, association arose. When there was association, intimacy arose. When there was intimacy, an incursion of passion arose. They, with minds overcome by passion, without renouncing the training or declaring their weakness, engaged in sexual intercourse.

အထ ခေါ သမ္ဗဟုလာ ဘိက္ခူ ယေန ဘဂဝါ တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိံသု. ဧကမန္တံ နိသိန္နော ခေါ တေ ဘိက္ခူ ဘဂဝန္တံ ဧတဒဝေါစုံ – ‘‘ဣဓ, ဘန္တေ, သာဝတ္ထိယံ ဥဘော မာတာပုတ္တာ [Pg.60] ဝဿာဝါသံ ဥပဂမိံသု – ဘိက္ခု စ ဘိက္ခုနီ စ, တေ အညမညဿ အဘိဏှံ ဒဿနကာမာ အဟေသုံ, မာတာပိ ပုတ္တဿ အဘိဏှံ ဒဿနကာမာ အဟောသိ, ပုတ္တောပိ မာတရံ အဘိဏှံ ဒဿနကာမော အဟောသိ. တေသံ အဘိဏှံ ဒဿနာ သံသဂ္ဂေါ အဟောသိ, သံသဂ္ဂေ သတိ ဝိဿာသော အဟောသိ, ဝိဿာသေ သတိ ဩတာရော အဟောသိ, တေ ဩတိဏ္ဏစိတ္တာ သိက္ခံ အပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာ မေထုနံ ဓမ္မံ ပဋိသေဝိံသူ’’တိ.

Then a number of bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said this to the Blessed One: “Venerable sir, here in Sāvatthī, a mother and son, a bhikkhu and a bhikkhunī, entered the rains-residence. They were constantly desirous of seeing one another. The mother, too, was constantly desirous of seeing her son; and the son, too, was constantly desirous of seeing his mother. Due to their constant seeing, association arose. When there was association, intimacy arose. When there was intimacy, an incursion of passion arose. They, with minds overcome by passion, without renouncing the training or declaring their weakness, engaged in sexual intercourse.”

‘‘ကိံ နု သော, ဘိက္ခဝေ, မောဃပုရိသော မညတိ – ‘န မာတာ ပုတ္တေ သာရဇ္ဇတိ, ပုတ္တော ဝါ ပန မာတရီ’တိ? နာဟံ, ဘိက္ခဝေ, အညံ ဧကရူပမ္ပိ သမနုပဿာမိ ဧဝံ ရဇနီယံ ဧဝံ ကမနီယံ ဧဝံ မဒနီယံ ဧဝံ ဗန္ဓနီယံ ဧဝံ မုစ္ဆနီယံ ဧဝံ အန္တရာယကရံ အနုတ္တရဿ ယောဂက္ခေမဿ အဓိဂမာယ ယထယိဒံ, ဘိက္ခဝေ, ဣတ္ထိရူပံ. ဣတ္ထိရူပေ, ဘိက္ခဝေ, သတ္တာ ရတ္တာ ဂိဒ္ဓါ ဂထိတာ မုစ္ဆိတာ အဇ္ဈောသန္နာ. တေ ဒီဃရတ္တံ သောစန္တိ ဣတ္ထိရူပဝသာနုဂါ.

“What, Bhikkhus, does that foolish man think—‘A mother is not impassioned towards her son, nor a son towards his mother’? Bhikkhus, I do not see even one other form that is so passion-arousing, so desirable, so intoxicating, so binding, so deluding, so obstructive to the attainment of the unsurpassed security from bondage as this, namely, the form of a woman. Bhikkhus, beings are impassioned for a woman's form, greedy for it, bound to it, deluded by it, and utterly consumed by it. Following the sway of a woman's form, they grieve for a long time.

‘‘နာဟံ, ဘိက္ခဝေ, အညံ ဧကသဒ္ဒမ္ပိ…ပေ… ဧကဂန္ဓမ္ပိ… ဧကရသမ္ပိ… ဧကဖောဋ္ဌဗ္ဗမ္ပိ သမနုပဿာမိ ဧဝံ ရဇနီယံ ဧဝံ ကမနီယံ ဧဝံ မဒနီယံ ဧဝံ ဗန္ဓနီယံ ဧဝံ မုစ္ဆနီယံ ဧဝံ အန္တရာယကရံ အနုတ္တရဿ ယောဂက္ခေမဿ အဓိဂမာယ ယထယိဒံ, ဘိက္ခဝေ, ဣတ္ထိဖောဋ္ဌဗ္ဗံ. ဣတ္ထိဖောဋ္ဌဗ္ဗေ, ဘိက္ခဝေ, သတ္တာ ရတ္တာ ဂိဒ္ဓါ ဂထိတာ မုစ္ဆိတာ အဇ္ဈောသန္နာ. တေ ဒီဃရတ္တံ သောစန္တိ ဣတ္ထိဖောဋ္ဌဗ္ဗဝသာနုဂါ.

“Bhikkhus, I do not see even one other sound... even one other scent... even one other taste... even one other touch that is so passion-arousing, so desirable, so intoxicating, so binding, so deluding, so obstructive to the attainment of the unsurpassed security from bondage as this, namely, a woman's touch. Bhikkhus, beings are impassioned for a woman's touch, greedy for it, bound to it, deluded by it, and utterly consumed by it. Following the sway of a woman's touch, they grieve for a long time.”

‘‘ဣတ္ထီ, ဘိက္ခဝေ, ဂစ္ဆန္တီပိ ပုရိသဿ စိတ္တံ ပရိယာဒါယ တိဋ္ဌတိ; ဌိတာပိ…ပေ… နိသိန္နာပိ… သယာနာပိ… ဟသန္တီပိ… ဘဏန္တီပိ… ဂါယန္တီပိ… ရောဒန္တီပိ… ဥဂ္ဃာတိတာပိ … မတာပိ ပုရိသဿ စိတ္တံ ပရိယာဒါယ တိဋ္ဌတိ. ယဉှိ တံ, ဘိက္ခဝေ, သမ္မာ ဝဒမာနော ဝဒေယျ – ‘သမန္တပါသော မာရဿာ’တိ မာတုဂါမံယေဝ သမ္မာ ဝဒမာနော ဝဒေယျ – ‘သမန္တပါသော မာရဿာ’’’တိ.

“Bhikkhus, a woman, even while walking, stands having taken possession of a man’s mind; even while standing... even while sitting... even while lying down... even while laughing... even while speaking... even while singing... even while crying... even when bloated... even when dead, she stands having taken possession of a man's mind. Bhikkhus, if one speaking rightly were to say of anything, ‘It is the all-encompassing snare of Māra,’ one would be rightly saying it of a woman: ‘It is the all-encompassing snare of Māra.’”

‘‘သလ္လပေ အသိဟတ္ထေန, ပိသာစေနာပိ သလ္လပေ;

အာသီဝိသမ္ပိ အာသီဒေ, ယေန ဒဋ္ဌော န ဇီဝတိ.

“One might converse with a man with sword in hand, one might even converse with a flesh-eating demon; one might even approach a venomous snake, by whose bite one cannot live.

‘‘နတွေဝ ဧကော ဧကာယ, မာတုဂါမေန သလ္လပေ;

မုဋ္ဌဿတိံ [Pg.61] တာ ဗန္ဓန္တိ, ပေက္ခိတေန သိတေန စ.

“But a man alone should never converse with a woman alone; they bind the one of lapsed mindfulness with a glance and with a smile.

‘‘အထောပိ ဒုန္နိဝတ္ထေန, မဉ္ဇုနာ ဘဏိတေန စ;

နေသော ဇနော သွာသီသဒေါ, အပိ ဥဂ္ဃာတိတော မတော.

“And also with improper attire, and with charming speech; that being is not one to be approached, even when bloated and dead.

‘‘ပဉ္စ ကာမဂုဏာ ဧတေ, ဣတ္ထိရူပသ္မိံ ဒိဿရေ;

ရူပါ သဒ္ဒါ ရသာ ဂန္ဓာ, ဖောဋ္ဌဗ္ဗာ စ မနောရမာ.

“These five strands of sensual pleasure are seen in a woman's form: forms, sounds, scents, tastes, and tangible objects—all delightful to the mind.

‘‘တေသံ ကာမောဃဝူဠှာနံ, ကာမေ အပရိဇာနတံ;

ကာလံ ဂတိ ဘဝါဘဝံ, သံသာရသ္မိံ ပုရက္ခတာ.

“For those swept away by the flood of sensuality, not fully understanding sensual pleasures, time, destiny, and renewed existence are placed before them in saṃsāra.

‘‘ယေ စ ကာမေ ပရိညာယ, စရန္တိ အကုတောဘယာ;

တေ ဝေ ပါရင်္ဂတာ လောကေ, ယေ ပတ္တာ အာသဝက္ခယ’’န္တိ. ပဉ္စမံ;

“But those who, having fully understood sensual pleasures, wander without fear from any quarter— they indeed have gone to the far shore in the world, they who have attained the destruction of the taints.”

၆. ဥပဇ္ဈာယသုတ္တံ

6. The Discourse on the Preceptor

၅၆. အထ ခေါ အညတရော ဘိက္ခု ယေန သကော ဥပဇ္ဈာယော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ သကံ ဥပဇ္ဈာယံ ဧတဒဝေါစ – ‘‘ဧတရဟိ မေ, ဘန္တေ, မဓုရကဇာတော စေဝ ကာယော, ဒိသာ စ မေ န ပက္ခာယန္တိ, ဓမ္မာ စ မံ နပ္ပဋိဘန္တိ, ထိနမိဒ္ဓဉ္စ မေ စိတ္တံ ပရိယာဒါယ တိဋ္ဌတိ, အနဘိရတော စ ဗြဟ္မစရိယံ စရာမိ, အတ္ထိ စ မေ ဓမ္မေသု ဝိစိကိစ္ဆာ’’တိ.

56. Then a certain bhikkhu approached his own preceptor. Having approached, he said this to his preceptor: “Venerable sir, at present my body has become heavy, the directions are not clear to me, the teachings do not occur to me, and sloth and torpor persist, having overcome my mind. I practice the holy life without delight, and I have doubt concerning the teachings.”

အထ ခေါ သော ဘိက္ခု တံ သဒ္ဓိဝိဟာရိကံ ဘိက္ခုံ အာဒါယ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘အယံ, ဘန္တေ, ဘိက္ခု ဧဝမာဟ – ‘ဧတရဟိ မေ, ဘန္တေ, မဓုရကဇာတော စေဝ ကာယော, ဒိသာ စ မံ န ပက္ခာယန္တိ, ဓမ္မာ စ မေ နပ္ပဋိဘန္တိ, ထိနမိဒ္ဓဉ္စ မေ စိတ္တံ ပရိယာဒါယ တိဋ္ဌတိ, အနဘိရတော စ ဗြဟ္မစရိယံ စရာမိ, အတ္ထိ စ မေ ဓမ္မေသု ဝိစိကိစ္ဆာ’’’တိ.

Then that bhikkhu, taking his co-resident pupil, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, that bhikkhu said this to the Blessed One: “Venerable sir, this bhikkhu says thus: ‘Venerable sir, at present my body has become heavy, the directions are not clear to me, the teachings do not occur to me, and sloth and torpor persist, having overcome my mind. I practice the holy life without delight, and I have doubt concerning the teachings.’”

‘‘ဧဝဉှေတံ, ဘိက္ခု, ဟောတိ ဣန္ဒြိယေသု အဂုတ္တဒွါရဿ, ဘောဇနေ အမတ္တညုနော, ဇာဂရိယံ အနနုယုတ္တဿ, အဝိပဿကဿ ကုသလာနံ ဓမ္မာနံ, ပုဗ္ဗရတ္တာပရရတ္တံ ဗောဓိပက္ခိယာနံ ဓမ္မာနံ ဘာဝနာနုယောဂံ အနနုယုတ္တဿ ဝိဟရတော, ယံ မဓုရကဇာတော စေဝ ကာယော ဟောတိ, ဒိသာ စဿ န [Pg.62] ပက္ခာယန္တိ, ဓမ္မာ စ တံ နပ္ပဋိဘန္တိ, ထိနမိဒ္ဓဉ္စဿ စိတ္တံ ပရိယာဒါယ တိဋ္ဌတိ, အနဘိရတော စ ဗြဟ္မစရိယံ စရတိ, ဟောတိ စဿ ဓမ္မေသု ဝိစိကိစ္ဆာ. တသ္မာတိဟ တေ, ဘိက္ခု, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ဣန္ဒြိယေသု ဂုတ္တဒွါရော ဘဝိဿာမိ, ဘောဇနေ မတ္တညူ, ဇာဂရိယံ အနုယုတ္တော, ဝိပဿကော ကုသလာနံ ဓမ္မာနံ, ပုဗ္ဗရတ္တာပရရတ္တံ ဗောဓိပက္ခိယာနံ ဓမ္မာနံ ဘာဝနာနုယောဂံ အနုယုတ္တော ဝိဟရိဿာမီ’တိ. ဧဝဉှိ တေ, ဘိက္ခု, သိက္ခိတဗ္ဗ’’န္တိ.

“So it is, bhikkhu, for one dwelling with unguarded sense doors, who does not know the measure in eating, is not devoted to wakefulness, does not contemplate wholesome dhammas, and is not devoted to the application of developing the factors of enlightenment in the first and last watches of the night. For such a one, the body becomes heavy, the directions are not clear to him, the teachings do not occur to him, sloth and torpor persist, having overcome his mind, he practices the holy life without delight, and he has doubt concerning the teachings. Therefore, bhikkhu, you should train yourself thus: ‘I will have my sense doors guarded, I will know the measure in eating, I will be devoted to wakefulness, I will contemplate wholesome dhammas, and I will dwell devoted to the application of developing the factors of enlightenment in the first and last watches of the night.’ Thus, bhikkhu, should you train yourself.”

အထ ခေါ သော ဘိက္ခု ဘဂဝတာ ဣမိနာ ဩဝါဒေန ဩဝဒိတော ဥဋ္ဌာယာသနာ ဘဂဝန္တံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ ပက္ကာမိ. အထ ခေါ သော ဘိက္ခု ဧကော ဝူပကဋ္ဌော အပ္ပမတ္တော အာတာပီ ပဟိတတ္တော ဝိဟရန္တော နစိရဿေဝ – ယဿတ္ထာယ ကုလပုတ္တာ သမ္မဒေဝ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇန္တိ, တဒနုတ္တရံ – ဗြဟ္မစရိယပရိယောသာနံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟာသိ. ‘‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာ’’တိ အဗ္ဘညာသိ. အညတရော ပန သော ဘိက္ခု အရဟတံ အဟောသိ.

Then that bhikkhu, having been admonished by the Blessed One with this instruction, rose from his seat, and after paying homage to the Blessed One and circumambulating him keeping to the right, he departed. Then that bhikkhu, dwelling alone, withdrawn, diligent, ardent, and resolute, before long realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having attained it, he dwelt therein. He knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is nothing further for this state of being.” And that bhikkhu became one of the Arahants.

အထ ခေါ သော ဘိက္ခု အရဟတ္တံ ပတ္တော ယေန သကော ဥပဇ္ဈာယော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ သကံ ဥပဇ္ဈာယံ ဧတဒဝေါစ – ‘‘ဧတရဟိ မေ, ဘန္တေ, န စေဝ မဓုရကဇာတော ကာယော, ဒိသာ စ မေ ပက္ခာယန္တိ, ဓမ္မာ စ မံ ပဋိဘန္တိ, ထိနမိဒ္ဓဉ္စ မေ စိတ္တံ န ပရိယာဒါယ တိဋ္ဌတိ, အဘိရတော စ ဗြဟ္မစရိယံ စရာမိ, နတ္ထိ စ မေ ဓမ္မေသု ဝိစိကိစ္ဆာ’’တိ. အထ ခေါ သော ဘိက္ခု တံ သဒ္ဓိဝိဟာရိကံ ဘိက္ခုံ အာဒါယ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘အယံ, ဘန္တေ, ဘိက္ခု ဧဝမာဟ – ‘ဧတရဟိ မေ, ဘန္တေ, န စေဝ မဓုရကဇာတော ကာယော, ဒိသာ စ မေ ပက္ခာယန္တိ, ဓမ္မာ စ မံ ပဋိဘန္တိ, ထိနမိဒ္ဓဉ္စ မေ စိတ္တံ န ပရိယာဒါယ တိဋ္ဌတိ, အဘိရတော စ ဗြဟ္မစရိယံ စရာမိ, နတ္ထိ စ မေ ဓမ္မေသု ဝိစိကိစ္ဆာ’’’တိ.

Then that bhikkhu, having attained Arahantship, approached his own preceptor. Having approached, he said this to his preceptor: “Venerable sir, at present my body has not become heavy, the directions are clear to me, the teachings occur to me, and sloth and torpor do not persist, having overcome my mind. I practice the holy life with delight, and I have no doubt concerning the teachings.” Then that bhikkhu, taking his co-resident pupil, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, that bhikkhu said this to the Blessed One: “Venerable sir, this bhikkhu says thus: ‘Venerable sir, at present my body has not become heavy, the directions are clear to me, the teachings occur to me, and sloth and torpor do not persist, having overcome my mind. I practice the holy life with delight, and I have no doubt concerning the teachings.’”

‘‘ဧဝဉှေတံ, ဘိက္ခု, ဟောတိ ဣန္ဒြိယေသု ဂုတ္တဒွါရဿ, ဘောဇနေ မတ္တညုနော, ဇာဂရိယံ အနုယုတ္တဿ, ဝိပဿကဿ ကုသလာနံ ဓမ္မာနံ, ပုဗ္ဗရတ္တာပရရတ္တံ ဗောဓိပက္ခိယာနံ ဓမ္မာနံ ဘာဝနာနုယောဂံ အနုယုတ္တဿ ဝိဟရတော, ယံ န စေဝ မဓုရကဇာတော ကာယော ဟောတိ, ဒိသာ စဿ ပက္ခာယန္တိ, ဓမ္မာ စ [Pg.63] တံ ပဋိဘန္တိ, ထိနမိဒ္ဓဉ္စဿ စိတ္တံ န ပရိယာဒါယ တိဋ္ဌတိ, အဘိရတော စ ဗြဟ္မစရိယံ စရတိ, န စဿ ဟောတိ ဓမ္မေသု ဝိစိကိစ္ဆာ. တသ္မာတိဟ ဝေါ, ဘိက္ခဝေ, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ဣန္ဒြိယေသု ဂုတ္တဒွါရာ ဘဝိဿာမ, ဘောဇနေ မတ္တညုနော, ဇာဂရိယံ အနုယုတ္တာ, ဝိပဿကာ ကုသလာနံ ဓမ္မာနံ, ပုဗ္ဗရတ္တာပရရတ္တံ ဗောဓိပက္ခိယာနံ ဓမ္မာနံ ဘာဝနာနုယောဂံ အနုယုတ္တာ ဝိဟရိဿာမာ’တိ. ဧဝဉှိ ဝေါ, ဘိက္ခဝေ, သိက္ခိတဗ္ဗ’’န္တိ. ဆဋ္ဌံ.

“So it is, bhikkhu, for one dwelling with guarded sense doors, who knows the measure in eating, is devoted to wakefulness, contemplates wholesome dhammas, and is devoted to the application of developing the factors of enlightenment in the first and last watches of the night. For such a one, the body does not become heavy, the directions are clear to him, the teachings occur to him, sloth and torpor do not persist, having overcome his mind, he practices the holy life with delight, and he has no doubt concerning the teachings. Therefore, bhikkhus, you should train yourselves thus: ‘We will have our sense doors guarded, we will know the measure in eating, we will be devoted to wakefulness, we will contemplate wholesome dhammas, and we will dwell devoted to the application of developing the factors of enlightenment in the first and last watches of the night.’ Thus, bhikkhus, should you train yourselves.” The Sixth.

၇. အဘိဏှပစ္စဝေက္ခိတဗ္ဗဌာနသုတ္တံ

7. The Discourse on Subjects for Frequent Reflection

၅၇. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဌာနာနိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗာနိ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ. ကတမာနိ ပဉ္စ? ‘ဇရာဓမ္မောမှိ, ဇရံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ. ‘ဗျာဓိဓမ္မောမှိ, ဗျာဓိံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ. ‘မရဏဓမ္မောမှိ, မရဏံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ. ‘သဗ္ဗေဟိ မေ ပိယေဟိ မနာပေဟိ နာနာဘာဝေါ ဝိနာဘာဝေါ’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ. ‘ကမ္မဿကောမှိ, ကမ္မဒါယာဒေါ ကမ္မယောနိ ကမ္မဗန္ဓု ကမ္မပဋိသရဏော. ယံ ကမ္မံ ကရိဿာမိ – ကလျာဏံ ဝါ ပါပကံ ဝါ – တဿ ဒါယာဒေါ ဘဝိဿာမီ’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ.

57. “Bhikkhus, these are five subjects that should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. What are the five? ‘I am of a nature to age, I have not gone beyond aging’—this should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. ‘I am of a nature to be ill, I have not gone beyond illness’—this should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. ‘I am of a nature to die, I have not gone beyond death’—this should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. ‘I must be separated and parted from all that is dear and pleasing to me’—this should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. ‘I am the owner of my kamma, the heir of my kamma, kamma is my origin, kamma is my relative, kamma is my refuge. Whatever kamma I shall do—good or evil—of that I will be the heir’—this should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth.

‘‘ကိဉ္စ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘ဇရာဓမ္မောမှိ, ဇရံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ? အတ္ထိ, ဘိက္ခဝေ, သတ္တာနံ ယောဗ္ဗနေ ယောဗ္ဗနမဒေါ, ယေန မဒေန မတ္တာ ကာယေန ဒုစ္စရိတံ စရန္တိ, ဝါစာယ ဒုစ္စရိတံ စရန္တိ, မနသာ ဒုစ္စရိတံ စရန္တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော ယော ယောဗ္ဗနေ ယောဗ္ဗနမဒေါ သော သဗ္ဗသော ဝါ ပဟီယတိ တနု ဝါ ပန ဟောတိ. ဣဒံ ခေါ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘ဇရာဓမ္မောမှိ, ဇရံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ.

“And for what benefit, Bhikkhus, should it be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am of a nature to age, I have not gone beyond aging’? Bhikkhus, there is for beings an intoxication with youth in their youth. Intoxicated by that intoxication, they engage in misconduct by body, misconduct by speech, and misconduct by mind. For one who frequently reflects on this subject, whatever intoxication with youth there is in youth is either abandoned completely or it is diminished. This, Bhikkhus, is the benefit for which it should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am of a nature to age, I have not gone beyond aging’.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘ဗျာဓိဓမ္မောမှိ, ဗျာဓိံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ? အတ္ထိ, ဘိက္ခဝေ, သတ္တာနံ အာရောဂျေ အာရောဂျမဒေါ, ယေန မဒေန မတ္တာ ကာယေန [Pg.64] ဒုစ္စရိတံ စရန္တိ, ဝါစာယ ဒုစ္စရိတံ စရန္တိ, မနသာ ဒုစ္စရိတံ စရန္တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော ယော အာရောဂျေ အာရောဂျမဒေါ သော သဗ္ဗသော ဝါ ပဟီယတိ တနု ဝါ ပန ဟောတိ. ဣဒံ ခေါ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘ဗျာဓိဓမ္မောမှိ, ဗျာဓိံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ.

“And for what benefit, Bhikkhus, should it be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am of a nature to be ill, I have not gone beyond illness’? Bhikkhus, there is for beings an intoxication with health in their health. Intoxicated by that intoxication, they engage in misconduct by body, misconduct by speech, and misconduct by mind. For one who frequently reflects on this subject, whatever intoxication with health there is in health is either abandoned completely or it is diminished. This, Bhikkhus, is the benefit for which it should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am of a nature to be ill, I have not gone beyond illness’.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘မရဏဓမ္မောမှိ, မရဏံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ? အတ္ထိ, ဘိက္ခဝေ, သတ္တာနံ ဇီဝိတေ ဇီဝိတမဒေါ, ယေန မဒေန မတ္တာ ကာယေန ဒုစ္စရိတံ စရန္တိ, ဝါစာယ ဒုစ္စရိတံ စရန္တိ, မနသာ ဒုစ္စရိတံ စရန္တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော ယော ဇီဝိတေ ဇီဝိတမဒေါ သော သဗ္ဗသော ဝါ ပဟီယတိ တနု ဝါ ပန ဟောတိ. ဣဒံ ခေါ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘မရဏဓမ္မောမှိ, မရဏံ အနတီတော’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ.

And for what benefit, monks, should it be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am of a nature to die, I have not gone beyond death’? Monks, there is for beings an intoxication with life. Intoxicated by that intoxication, they engage in misconduct by body, misconduct by speech, and misconduct by mind. For one who frequently reflects on this subject, whatever intoxication with life there is, is either abandoned completely or it is diminished. This, monks, is the benefit for which it should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am of a nature to die, I have not gone beyond death’.

‘‘ကိဉ္စ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘သဗ္ဗေဟိ မေ ပိယေဟိ မနာပေဟိ နာနာဘာဝေါ ဝိနာဘာဝေါ’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ? အတ္ထိ, ဘိက္ခဝေ, သတ္တာနံ ပိယေသု မနာပေသု ယော ဆန္ဒရာဂေါ ယေန ရာဂေန ရတ္တာ ကာယေန ဒုစ္စရိတံ စရန္တိ, ဝါစာယ ဒုစ္စရိတံ စရန္တိ, မနသာ ဒုစ္စရိတံ စရန္တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော ယော ပိယေသု မနာပေသု ဆန္ဒရာဂေါ သော သဗ္ဗသော ဝါ ပဟီယတိ တနု ဝါ ပန ဟောတိ. ဣဒံ ခေါ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘သဗ္ဗေဟိ မေ ပိယေဟိ မနာပေဟိ နာနာဘာဝေါ ဝိနာဘာဝေါ’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ.

And for what benefit, monks, should it be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I will be separated and parted from all that is dear and pleasing to me’? Monks, there is for beings a desirous passion for things that are dear and pleasing. Impassioned by that passion, they engage in misconduct by body, misconduct by speech, and misconduct by mind. For one who frequently reflects on this subject, whatever desirous passion there is for things that are dear and pleasing is either abandoned completely or it is diminished. This, monks, is the benefit for which it should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I will be separated and parted from all that is dear and pleasing to me’.

‘‘ကိဉ္စ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘ကမ္မဿကောမှိ, ကမ္မဒါယာဒေါ ကမ္မယောနိ ကမ္မဗန္ဓု ကမ္မပဋိသရဏော, ယံ ကမ္မံ ကရိဿာမိ – ကလျာဏံ ဝါ ပါပကံ ဝါ – တဿ ဒါယာဒေါ ဘဝိဿာမီ’တိ အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ? အတ္ထိ, ဘိက္ခဝေ, သတ္တာနံ ကာယဒုစ္စရိတံ ဝစီဒုစ္စရိတံ မနောဒုစ္စရိတံ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော သဗ္ဗသော ဝါ ဒုစ္စရိတံ ပဟီယတိ တနု ဝါ ပန ဟောတိ. ဣဒံ ခေါ, ဘိက္ခဝေ, အတ္ထဝသံ ပဋိစ္စ ‘ကမ္မဿကောမှိ, ကမ္မဒါယာဒေါ ကမ္မယောနိ ကမ္မဗန္ဓု ကမ္မပဋိသရဏော, ယံ ကမ္မံ ကရိဿာမိ – ကလျာဏံ ဝါ ပါပကံ ဝါ – တဿ ဒါယာဒေါ ဘဝိဿာမီ’တိ [Pg.65] အဘိဏှံ ပစ္စဝေက္ခိတဗ္ဗံ ဣတ္ထိယာ ဝါ ပုရိသေန ဝါ ဂဟဋ္ဌေန ဝါ ပဗ္ဗဇိတေန ဝါ.

And for what benefit, monks, should it be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am the owner of my kamma, the heir of my kamma, having kamma as my origin, kamma as my relative, and kamma as my refuge. Whatever kamma I shall do, whether good or bad, of that I will be the heir’? Monks, there is for beings bodily misconduct, verbal misconduct, and mental misconduct. For one who frequently reflects on this subject, that misconduct is either abandoned completely or it is diminished. This, monks, is the benefit for which it should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth: ‘I am the owner of my kamma, the heir of my kamma, having kamma as my origin, kamma as my relative, and kamma as my refuge. Whatever kamma I shall do, whether good or bad, of that I will be the heir’.

‘‘သ ခေါ သော, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ အဟညေဝေကော ဇရာဓမ္မော ဇရံ အနတီတော, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေ သတ္တာ ဇရာဓမ္မာ ဇရံ အနတီတာ’တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော မဂ္ဂေါ သဉ္ဇာယတိ. သော တံ မဂ္ဂံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ. တဿ တံ မဂ္ဂံ အာသေဝတော ဘာဝယတော ဗဟုလီကရောတော သံယောဇနာနိ သဗ္ဗသော ပဟီယန္တိ အနုသယာ ဗျန္တီဟောန္တိ.

Monks, that noble disciple reflects thus: ‘It is not only I who am subject to aging, not beyond aging. But indeed, for as many beings as there are—with their coming, going, deceasing, and taking rebirth—all those beings are subject to aging, not beyond aging.’ As he frequently reflects on this subject, the path arises. He pursues, develops, and cultivates that path. For him, as he pursues, develops, and cultivates that path, the fetters are entirely abandoned, and the underlying tendencies are brought to an end.

‘‘သ ခေါ သော, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ အဟညေဝေကော ဗျာဓိဓမ္မော ဗျာဓိံ အနတီတော, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေ သတ္တာ ဗျာဓိဓမ္မာ ဗျာဓိံ အနတီတာ’တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော မဂ္ဂေါ သဉ္ဇာယတိ. သော တံ မဂ္ဂံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ. တဿ တံ မဂ္ဂံ အာသေဝတော ဘာဝယတော ဗဟုလီကရောတော သံယောဇနာနိ သဗ္ဗသော ပဟီယန္တိ, အနုသယာ ဗျန္တီဟောန္တိ.

Monks, that noble disciple reflects thus: ‘It is not only I who am subject to illness, not beyond illness. But indeed, for as many beings as there are—with their coming, going, deceasing, and taking rebirth—all those beings are subject to illness, not beyond illness.’ As he frequently reflects on this subject, the path arises. He pursues, develops, and cultivates that path. For him, as he pursues, develops, and cultivates that path, the fetters are entirely abandoned, and the underlying tendencies are brought to an end.

‘‘သ ခေါ သော, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ အဟညေဝေကော မရဏဓမ္မော မရဏံ အနတီတော, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေ သတ္တာ မရဏဓမ္မာ မရဏံ အနတီတာ’တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော မဂ္ဂေါ သဉ္ဇာယတိ. သော တံ မဂ္ဂံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ. တဿ တံ မဂ္ဂံ အာသေဝတော ဘာဝယတော ဗဟုလီကရောတော သံယောဇနာနိ သဗ္ဗသော ပဟီယန္တိ, အနုသယာ ဗျန္တီဟောန္တိ.

Monks, that noble disciple reflects thus: ‘It is not only I who am subject to death, not beyond death. But indeed, for as many beings as there are—with their coming, going, deceasing, and taking rebirth—all those beings are subject to death, not beyond death.’ As he frequently reflects on this subject, the path arises. He pursues, develops, and cultivates that path. For him, as he pursues, develops, and cultivates that path, the fetters are entirely abandoned, and the underlying tendencies are brought to an end.

‘‘သ ခေါ သော, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န ခေါ မယှေဝေကဿ သဗ္ဗေဟိ ပိယေဟိ မနာပေဟိ နာနာဘာဝေါ ဝိနာဘာဝေါ, အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေသံ သတ္တာနံ ပိယေဟိ မနာပေဟိ နာနာဘာဝေါ ဝိနာဘာဝေါ’တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော မဂ္ဂေါ သဉ္ဇာယတိ. သော တံ မဂ္ဂံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ. တဿ တံ မဂ္ဂံ အာသေဝတော ဘာဝယတော ဗဟုလီကရောတော သံယောဇနာနိ သဗ္ဗသော ပဟီယန္တိ, အနုသယာ ဗျန္တီဟောန္တိ.

Monks, that noble disciple reflects thus: ‘It is not for me alone that there is separation and parting from all that is dear and pleasing. But indeed, for as many beings as there are—with their coming, going, deceasing, and taking rebirth—for all those beings there is separation and parting from all that is dear and pleasing.’ As he frequently reflects on this subject, the path arises. He pursues, develops, and cultivates that path. For him, as he pursues, develops, and cultivates that path, the fetters are entirely abandoned, and the underlying tendencies are brought to an end.

‘‘သ ခေါ သော, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘န [Pg.66] ခေါ အဟညေဝေကော ကမ္မဿကော ကမ္မဒါယာဒေါ ကမ္မယောနိ ကမ္မဗန္ဓု ကမ္မပ္ပဋိသရဏော, ယံ ကမ္မံ ကရိဿာမိ – ကလျာဏံ ဝါ ပါပကံ ဝါ – တဿ ဒါယာဒေါ ဘဝိဿာမိ; အထ ခေါ ယာဝတာ သတ္တာနံ အာဂတိ ဂတိ စုတိ ဥပပတ္တိ သဗ္ဗေ သတ္တာ ကမ္မဿကာ ကမ္မဒါယာဒါ ကမ္မယောနိ ကမ္မဗန္ဓု ကမ္မပ္ပဋိသရဏာ, ယံ ကမ္မံ ကရိဿန္တိ – ကလျာဏံ ဝါ ပါပကံ ဝါ – တဿ ဒါယာဒါ ဘဝိဿန္တီ’တိ. တဿ တံ ဌာနံ အဘိဏှံ ပစ္စဝေက္ခတော မဂ္ဂေါ သဉ္ဇာယတိ. သော တံ မဂ္ဂံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ. တဿ တံ မဂ္ဂံ အာသေဝတော ဘာဝယတော ဗဟုလီကရောတော သံယောဇနာနိ သဗ္ဗသော ပဟီယန္တိ, အနုသယာ ဗျန္တီဟောန္တီ’’တိ.

That noble disciple, monks, reflects thus: ‘It is not I alone who am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, and have kamma as my refuge; whatever kamma I shall do, good or bad, I shall be its heir. But indeed, for as many beings as there are—with their coming, going, deceasing, and taking rebirth—all those beings are owners of their kamma, heirs to their kamma, born of their kamma, related to their kamma, and have kamma as their refuge; whatever kamma they shall do, good or bad, they shall be its heirs.’ As he continually reflects on that state, the path arises. He pursues, develops, and cultivates that path. For him, as he pursues, develops, and cultivates that path, the fetters are entirely abandoned, and the underlying tendencies are brought to an end.

‘‘ဗျာဓိဓမ္မာ ဇရာဓမ္မာ, အထော မရဏဓမ္မိနော;

ယထာ ဓမ္မာ တထာ သတ္တာ, ဇိဂုစ္ဆန္တိ ပုထုဇ္ဇနာ.

Subject to illness, subject to aging, and also subject to death—as is this nature, so are beings. Worldlings feel revulsion.

‘‘အဟဉ္စေ တံ ဇိဂုစ္ဆေယျံ, ဧဝံ ဓမ္မေသု ပါဏိသု;

န မေတံ ပတိရူပဿ, မမ ဧဝံ ဝိဟာရိနော.

If I were to feel revulsion for beings who have such a nature, that would not be fitting for me, living as I do.

‘‘သောဟံ ဧဝံ ဝိဟရန္တော, ဉတွာ ဓမ္မံ နိရူပဓိံ;

အာရောဂျေ ယောဗ္ဗနသ္မိဉ္စ, ဇီဝိတသ္မိဉ္စ ယေ မဒါ.

Living thus, having known the Dhamma without acquisitions, I have overcome all the intoxications concerning health, youth, and life.

‘‘သဗ္ဗေ မဒေ အဘိဘောသ္မိ, နေက္ခမ္မံ ဒဋ္ဌု ခေမတော ;

တဿ မေ အဟု ဥဿာဟော, နိဗ္ဗာနံ အဘိပဿတော.

Having seen renunciation as security, zeal arose in me as I clearly saw Nibbāna.

‘‘နာဟံ ဘဗ္ဗော ဧတရဟိ, ကာမာနိ ပဋိသေဝိတုံ;

အနိဝတ္တိ ဘဝိဿာမိ, ဗြဟ္မစရိယပရာယဏော’’တိ. သတ္တမံ;

Now I am not able to indulge in sensual pleasures; I shall not turn back, being devoted to the holy life.

၈. လိစ္ဆဝိကုမာရကသုတ္တံ

8. The Discourse on the Licchavi Youths

၅၈. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. အထ ခေါ ဘဂဝါ ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ဝေသာလိံ ပိဏ္ဍာယ ပါဝိသိ. ဝေသာလိယံ ပိဏ္ဍာယ စရိတွာ ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော မဟာဝနံ အဇ္ဈောဂါဟေတွာ အညတရသ္မိံ ရုက္ခမူလေ ဒိဝါဝိဟာရံ နိသီဒိ.

58. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the hall with the gabled roof. Then the Blessed One, having dressed in the morning, took his bowl and robe and entered Vesālī for alms. Having walked for alms in Vesālī, after the meal, on returning from his alms round, he entered the Great Wood and sat down at the foot of a certain tree for the day's abiding.

တေန ခေါ ပန သမယေန သမ္ဗဟုလာ လိစ္ဆဝိကုမာရကာ သဇ္ဇာနိ ဓနူနိ အာဒါယ ကုက္ကုရသံဃပရိဝုတာ မဟာဝနေ အနုစင်္ကမမာနာ အနုဝိစရမာနာ အဒ္ဒသု [Pg.67] ဘဂဝန္တံ အညတရသ္မိံ ရုက္ခမူလေ နိသိန္နံ; ဒိသွာန သဇ္ဇာနိ ဓနူနိ နိက္ခိပိတွာ ကုက္ကုရသံဃံ ဧကမန္တံ ဥယျောဇေတွာ ယေန ဘဂဝါ တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ တုဏှီဘူတာ တုဏှီဘူတာ ပဉ္ဇလိကာ ဘဂဝန္တံ ပယိရုပါသန္တိ.

Now at that time, many Licchavi youths, carrying their strung bows and surrounded by a pack of dogs, were wandering and roaming in the Great Wood when they saw the Blessed One seated at the foot of a certain tree. Seeing him, they set aside their strung bows, dismissed the pack of dogs to one side, and approached the Blessed One. Having approached, they paid homage to the Blessed One and, becoming utterly silent with their hands joined in reverence, they attended upon him.

တေန ခေါ ပန သမယေန မဟာနာမော လိစ္ဆဝိ မဟာဝနေ ဇင်္ဃာဝိဟာရံ အနုစင်္ကမမာနော အဒ္ဒသ တေ လိစ္ဆဝိကုမာရကေ တုဏှီဘူတေ တုဏှီဘူတေ ပဉ္ဇလိကေ ဘဂဝန္တံ ပယိရုပါသန္တေ; ဒိသွာ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ မဟာနာမော လိစ္ဆဝိ ဥဒါနံ ဥဒါနေသိ – ‘ဘဝိဿန္တိ ဝဇ္ဇီ, ဘဝိဿန္တိ ဝဇ္ဇီ’’’တိ!

At that time, the Licchavi Mahānāma, while taking a walk for exercise in the Great Wood, saw those Licchavi youths, utterly silent with their hands joined in reverence, attending upon the Blessed One. Seeing this, he approached the Blessed One, paid homage, and sat down to one side. Seated to one side, Mahānāma the Licchavi uttered this inspired utterance: “The Vajjis will prosper! The Vajjis will prosper!”

‘‘ကိံ ပန တွံ, မဟာနာမ, ဧဝံ ဝဒေသိ – ‘ဘဝိဿန္တိ ဝဇ္ဇီ, ဘဝိဿန္တိ ဝဇ္ဇီ’’’တိ? ‘‘ဣမေ, ဘန္တေ, လိစ္ဆဝိကုမာရကာ စဏ္ဍာ ဖရုသာ အပါနုဘာ. ယာနိပိ တာနိ ကုလေသု ပဟေဏကာနိ ပဟီယန္တိ, ဥစ္ဆူတိ ဝါ ဗဒရာတိ ဝါ ပူဝါတိ ဝါ မောဒကာတိ ဝါ သံကုလိကာတိ ဝါ, တာနိ ဝိလုမ္ပိတွာ ဝိလုမ္ပိတွာ ခါဒန္တိ; ကုလိတ္ထီနမ္ပိ ကုလကုမာရီနမ္ပိ ပစ္ဆာလိယံ ခိပန္တိ. တေ ဒါနိမေ တုဏှီဘူတာ တုဏှီဘူတာ ပဉ္ဇလိကာ ဘဂဝန္တံ ပယိရုပါသန္တီ’’တိ.

“But why, Mahānāma, do you say this: ‘The Vajjis will prosper! The Vajjis will prosper!’?” “Venerable sir, these Licchavi youths are fierce, harsh, and unruly. Whatever gifts are sent to the families—whether sugar cane, jujubes, pastries, sweets, or sesame cakes—they plunder them and eat them. They even follow behind the women and girls of good families and kick them from behind. But now, these same youths are utterly silent, with their hands joined in reverence, attending upon the Blessed One.”

‘‘ယဿ ကဿစိ, မဟာနာမ, ကုလပုတ္တဿ ပဉ္စ ဓမ္မာ သံဝိဇ္ဇန္တိ – ယဒိ ဝါ ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ, ယဒိ ဝါ ရဋ္ဌိကဿ ပေတ္တနိကဿ, ယဒိ ဝါ သေနာယ သေနာပတိကဿ, ယဒိ ဝါ ဂါမဂါမဏိကဿ, ယဒိ ဝါ ပူဂဂါမဏိကဿ, ယေ ဝါ ပန ကုလေသု ပစ္စေကာဓိပစ္စံ ကာရေန္တိ, ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနိ.

“Mahānāma, for any clansman in whom five qualities are found—whether it be a head-anointed Khattiya king; or a ruler of a region who holds a paternal inheritance; or a general of an army; or a village headman; or a guild leader; or whoever else exercises individual authority in their families—only growth is to be expected, not decline.

‘‘ကတမေ ပဉ္စ? ဣဓ, မဟာနာမ, ကုလပုတ္တော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ မာတာပိတရော သက္ကရောတိ ဂရုံ ကရောတိ မာနေတိ ပူဇေတိ. တမေနံ မာတာပိတရော သက္ကတာ ဂရုကတာ မာနိတာ ပူဇိတာ ကလျာဏေန မနသာ အနုကမ္ပန္တိ – ‘စိရံ ဇီဝ, ဒီဃမာယုံ ပါလေဟီ’တိ. မာတာပိတာနုကမ္ပိတဿ, မဟာနာမ, ကုလပုတ္တဿ ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနိ.

“What are the five? Here, Mahānāma, a clansman—with wealth acquired through effort and industry, amassed by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained—honors, respects, esteems, and venerates his parents. Then his parents, being honored, respected, esteemed, and venerated, have compassion for him with a kind heart, saying: ‘May you live long! May you protect your life for a long time!’ For a clansman who is shown compassion by his parents, Mahānāma, only growth is to be expected, not decline.

‘‘ပုန [Pg.68] စပရံ, မဟာနာမ, ကုလပုတ္တော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ ပုတ္တဒါရဒါသကမ္မကရပေါရိသေ သက္ကရောတိ ဂရုံ ကရောတိ မာနေတိ ပူဇေတိ. တမေနံ ပုတ္တဒါရဒါသကမ္မကရပေါရိသာ သက္ကတာ ဂရုကတာ မာနိတာ ပူဇိတာ ကလျာဏေန မနသာ အနုကမ္ပန္တိ – ‘စိရံ ဇီဝ, ဒီဃမာယုံ ပါလေဟီ’တိ. ပုတ္တဒါရဒါသကမ္မကရပေါရိသာနုကမ္ပိတဿ, မဟာနာမ, ကုလပုတ္တဿ ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနိ.

“Furthermore, Mahānāma, a clansman—with wealth acquired through effort and industry, amassed by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained—honors, respects, esteems, and venerates his children, wife, slaves, servants, and workers. Then his children, wife, slaves, servants, and workers, being honored, respected, esteemed, and venerated, have compassion for him with a kind heart, saying: ‘May you live long! May you protect your life for a long time!’ For a clansman who is shown compassion by his children, wife, slaves, servants, and workers, Mahānāma, only growth is to be expected, not decline.

‘‘ပုန စပရံ, မဟာနာမ, ကုလပုတ္တော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ ခေတ္တကမ္မန္တသာမန္တသဗျောဟာရေ သက္ကရောတိ ဂရုံ ကရောတိ မာနေတိ ပူဇေတိ. တမေနံ ခေတ္တကမ္မန္တသာမန္တသဗျောဟာရာ သက္ကတာ ဂရုကတာ မာနိတာ ပူဇိတာ ကလျာဏေန မနသာ အနုကမ္ပန္တိ – ‘စိရံ ဇီဝ, ဒီဃမာယုံ ပါလေဟီ’တိ. ခေတ္တကမ္မန္တသာမန္တသဗျောဟာရာနုကမ္ပိတဿ, မဟာနာမ, ကုလပုတ္တဿ ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနိ.

“Furthermore, Mahānāma, a clansman—with wealth acquired through effort and industry, amassed by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained—honors, respects, esteems, and venerates the surveyors and officials connected to his fields and work. Then those surveyors and officials, being honored, respected, esteemed, and venerated, have compassion for him with a kind heart, saying: ‘May you live long! May you protect your life for a long time!’ For a clansman who is shown compassion by the surveyors and officials connected to his fields and work, Mahānāma, only growth is to be expected, not decline.

‘‘ပုန စပရံ, မဟာနာမ, ကုလပုတ္တော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ ယာဝတာ ဗလိပဋိဂ္ဂါဟိကာ ဒေဝတာ သက္ကရောတိ ဂရုံ ကရောတိ မာနေတိ ပူဇေတိ. တမေနံ ဗလိပဋိဂ္ဂါဟိကာ ဒေဝတာ သက္ကတာ ဂရုကတာ မာနိတာ ပူဇိတာ ကလျာဏေန မနသာ အနုကမ္ပန္တိ – ‘စိရံ ဇီဝ, ဒီဃမာယုံ ပါလေဟီ’တိ. ဒေဝတာနုကမ္ပိတဿ, မဟာနာမ, ကုလပုတ္တဿ ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနိ.

“Furthermore, Mahānāma, a clansman—with wealth acquired through effort and industry, amassed by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained—honors, respects, esteems, and venerates the deities who receive offerings. Then those deities who receive offerings, being honored, respected, esteemed, and venerated, have compassion for him with a kind heart, saying: ‘May you live long! May you protect your life for a long time!’ For a clansman who is shown compassion by the deities, Mahānāma, only growth is to be expected, not decline.

‘‘ပုန စပရံ, မဟာနာမ, ကုလပုတ္တော ဥဋ္ဌာနဝီရိယာဓိဂတေဟိ ဘောဂေဟိ ဗာဟာဗလပရိစိတေဟိ သေဒါဝက္ခိတ္တေဟိ ဓမ္မိကေဟိ ဓမ္မလဒ္ဓေဟိ သမဏဗြာဟ္မဏေ သက္ကရောတိ ဂရုံ ကရောတိ မာနေတိ ပူဇေတိ. တမေနံ သမဏဗြာဟ္မဏာ သက္ကတာ ဂရုကတာ မာနိတာ ပူဇိတာ ကလျာဏေန မနသာ အနုကမ္ပန္တိ – ‘စိရံ ဇီဝ, ဒီဃမာယုံ ပါလေဟီ’တိ. သမဏဗြာဟ္မဏာနုကမ္ပိတဿ, မဟာနာမ, ကုလပုတ္တဿ ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနိ.

“Furthermore, Mahānāma, a clansman—with wealth acquired through effort and industry, amassed by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained—honors, respects, esteems, and venerates ascetics and brahmins. Then those ascetics and brahmins, being honored, respected, esteemed, and venerated, have compassion for him with a kind heart, saying: ‘May you live long! May you protect your life for a long time!’ For a clansman who is shown compassion by ascetics and brahmins, Mahānāma, only growth is to be expected, not decline.”

‘‘ယဿ ကဿစိ, မဟာနာမ, ကုလပုတ္တဿ ဣမေ ပဉ္စ ဓမ္မာ သံဝိဇ္ဇန္တိ – ယဒိ ဝါ ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ, ယဒိ ဝါ ရဋ္ဌိကဿ ပေတ္တနိကဿ[Pg.69], ယဒိ ဝါ သေနာယ သေနာပတိကဿ, ယဒိ ဝါ ဂါမဂါမဏိကဿ, ယဒိ ဝါ ပူဂဂါမဏိကဿ, ယေ ဝါ ပန ကုလေသု ပစ္စေကာဓိပစ္စံ ကာရေန္တိ, ဝုဒ္ဓိယေဝ ပါဋိကင်္ခါ, နော ပရိဟာနီ’’တိ.

“Mahānāma, for any clansman in whom these five qualities are found—whether it be a consecrated khattiya king, a provincial governor holding a paternal domain, a general of an army, a village headman, a head of a guild, or whoever exercises individual authority in their clans—only growth is to be expected, not decline.”

‘‘မာတာပိတုကိစ္စကရော, ပုတ္တဒါရဟိတော သဒါ;

အန္တောဇနဿ အတ္ထာယ, ယေ စဿ အနုဇီဝိနော.

He performs his duties to his mother and father, always promotes the welfare of his wife and children, and acts for the benefit of the people in his household and those who live in dependence on him.

‘‘ဥဘိန္နဉ္စေဝ အတ္ထာယ, ဝဒညူ ဟောတိ သီလဝါ;

ဉာတီနံ ပုဗ္ဗပေတာနံ, ဒိဋ္ဌေ ဓမ္မေ စ ဇီဝတံ.

Being discerning and virtuous, he practices for the benefit of both: for relatives who have passed away and for those living in the present existence.

‘‘သမဏာနံ ဗြာဟ္မဏာနံ, ဒေဝတာနဉ္စ ပဏ္ဍိတော;

ဝိတ္တိသဉ္ဇနနော ဟောတိ, ဓမ္မေန ဃရမာဝသံ.

The wise one, dwelling at home, righteously generates delight for ascetics, brahmins, and deities.

‘‘သော ကရိတွာန ကလျာဏံ, ပုဇ္ဇော ဟောတိ ပသံသိယော;

ဣဓေဝ နံ ပသံသန္တိ, ပေစ္စ သဂ္ဂေ ပမောဒတီ’’တိ. အဋ္ဌမံ;

“Having done what is good, he becomes worthy of veneration and praise. They praise him in this very life, and after passing away, he rejoices in heaven.” The eighth.

၉. ပဌမဝုဍ္ဎပဗ္ဗဇိတသုတ္တံ

9. The First Discourse on One Who Goes Forth in Old Age

၅၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဒုလ္လဘော ဝုဍ္ဎပဗ္ဗဇိတော. ကတမေဟိ ပဉ္စဟိ? ဒုလ္လဘော, ဘိက္ခဝေ, ဝုဍ္ဎပဗ္ဗဇိတော နိပုဏော, ဒုလ္လဘော အာကပ္ပသမ္ပန္နော, ဒုလ္လဘော ဗဟုဿုတော, ဒုလ္လဘော ဓမ္မကထိကော, ဒုလ္လဘော ဝိနယဓရော. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဒုလ္လဘော ဝုဍ္ဎပဗ္ဗဇိတော’’တိ. နဝမံ.

59. “Monks, one who goes forth in old age endowed with five qualities is rare. With which five? Rare, monks, is one who goes forth in old age who is refined; rare is one accomplished in deportment; rare is one who is much-learned; rare is one who is a speaker of the Dhamma; rare is one who is an upholder of the Vinaya. Monks, one who goes forth in old age endowed with these five qualities is rare.” The ninth.

၁၀. ဒုတိယဝုဍ္ဎပဗ္ဗဇိတသုတ္တံ

10. The Second Discourse on One Who Goes Forth in Old Age

၆၀. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဒုလ္လဘော ဝုဍ္ဎပဗ္ဗဇိတော. ကတမေဟိ ပဉ္စဟိ? ဒုလ္လဘော, ဘိက္ခဝေ, ဝုဍ္ဎပဗ္ဗဇိတော သုဝစော, ဒုလ္လဘော သုဂ္ဂဟိတဂ္ဂါဟီ, ဒုလ္လဘော ပဒက္ခိဏဂ္ဂါဟီ, ဒုလ္လဘော ဓမ္မကထိကော, ဒုလ္လဘော ဝိနယဓရော. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဒုလ္လဘော ဝုဍ္ဎပဗ္ဗဇိတော’’တိ. ဒသမံ.

60. “Monks, one who goes forth in old age endowed with five qualities is rare. With which five? Rare, monks, is one who goes forth in old age who is easy to admonish; rare is one who grasps what is well-spoken; rare is one who accepts instruction respectfully; rare is one who is a speaker of the Dhamma; rare is one who is an upholder of the Vinaya. Monks, one who goes forth in old age endowed with these five qualities is rare.” The tenth.

နီဝရဏဝဂ္ဂေါ ပဌမော.

The First Chapter on the Hindrances.

တဿုဒ္ဒါနံ –

Its summary verse:

အာဝရဏံ ရာသိ အင်္ဂါနိ, သမယံ မာတုပုတ္တိကာ;

ဥပဇ္ဈာ ဌာနာ လိစ္ဆဝိ, ကုမာရာ အပရာ ဒုဝေတိ.

Obstruction, Heap, Factors, Occasion, Mother and Son; Preceptor, Subjects, the Licchavi Princes, and the other two.

(၇) ၂. သညာဝဂ္ဂေါ

(7) 2. The Chapter on Perceptions

၁. ပဌမသညာသုတ္တံ

1. The First Discourse on Perceptions

၆၁. ‘‘ပဉ္စိမာ[Pg.70], ဘိက္ခဝေ, သညာ ဘာဝိတာ ဗဟုလီကတာ မဟပ္ဖလာ ဟောန္တိ မဟာနိသံသာ အမတောဂဓာ အမတပရိယောသာနာ. ကတမာ ပဉ္စ? အသုဘသညာ, မရဏသညာ, အာဒီနဝသညာ, အာဟာရေ ပဋိကူလသညာ, သဗ္ဗလောကေ အနဘိရတသညာ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ သညာ ဘာဝိတာ ဗဟုလီကတာ မဟပ္ဖလာ ဟောန္တိ မဟာနိသံသာ အမတောဂဓာ အမတပရိယောသာနာ’’တိ. ပဌမံ.

61. “Monks, these five perceptions, when developed and cultivated, are of great fruit and great benefit, plunge into the Deathless, and have the Deathless as their culmination. Which five? The perception of foulness, the perception of death, the perception of danger, the perception of repulsiveness in food, and the perception of non-delight in the whole world. Monks, these five perceptions, when developed and cultivated, are of great fruit and great benefit, plunge into the Deathless, and have the Deathless as their culmination.” The first.

၂. ဒုတိယသညာသုတ္တံ

2. The Second Discourse on Perceptions

၆၂. ‘‘ပဉ္စိမာ, ဘိက္ခဝေ, သညာ ဘာဝိတာ ဗဟုလီကတာ မဟပ္ဖလာ ဟောန္တိ မဟာနိသံသာ အမတောဂဓာ အမတပရိယောသာနာ. ကတမာ ပဉ္စ? အနိစ္စသညာ, အနတ္တသညာ, မရဏသညာ, အာဟာရေ ပဋိကူလသညာ, သဗ္ဗလောကေ အနဘိရတသညာ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ သညာ ဘာဝိတာ ဗဟုလီကတာ မဟပ္ဖလာ ဟောန္တိ မဟာနိသံသာ အမတောဂဓာ အမတပရိယောသာနာ’’တိ. ဒုတိယံ.

62. “Monks, these five perceptions, when developed and cultivated, are of great fruit and great benefit, plunge into the Deathless, and have the Deathless as their culmination. Which five? The perception of impermanence, the perception of non-self, the perception of death, the perception of repulsiveness in food, and the perception of non-delight in the whole world. Monks, these five perceptions, when developed and cultivated, are of great fruit and great benefit, plunge into the Deathless, and have the Deathless as their culmination.” The second.

၃. ပဌမဝဍ္ဎိသုတ္တံ

3. The First Discourse on Growth

၆၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဝဍ္ဎီဟိ ဝဍ္ဎမာနော အရိယသာဝကော အရိယာယ ဝဍ္ဎိယာ ဝဍ္ဎတိ, သာရာဒါယီ စ ဟောတိ ဝရာဒါယီ စ ကာယဿ. ကတမာဟိ ပဉ္စဟိ? သဒ္ဓါယ ဝဍ္ဎတိ, သီလေန ဝဍ္ဎတိ, သုတေန ဝဍ္ဎတိ, စာဂေန ဝဍ္ဎတိ, ပညာယ ဝဍ္ဎတိ – ဣမာဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဝဍ္ဎီဟိ ဝဍ္ဎမာနော အရိယသာဝကော အရိယာယ ဝဍ္ဎိယာ ဝဍ္ဎတိ, သာရာဒါယီ စ ဟောတိ ဝရာဒါယီ စ ကာယဿာ’’တိ.

63. “Monks, a noble disciple, growing by means of five growths, grows with a noble growth; he takes the essence and takes the best of this body. By which five? He grows in faith, he grows in virtue, he grows in learning, he grows in generosity, he grows in wisdom. Monks, a noble disciple, growing by means of these five growths, grows with a noble growth; he takes the essence and takes the best of this body.”

‘‘သဒ္ဓါယ သီလေန စ ယော ပဝဍ္ဎတိ,ပညာယ စာဂေန သုတေန စူဘယံ;

သော တာဒိသော သပ္ပုရိသော ဝိစက္ခဏော,အာဒီယတီ သာရမိဓေဝ အတ္တနော’’တိ. တတိယံ;

“One who grows in faith and virtue, in wisdom, and in both generosity and learning—such a good, discerning person takes the essence for himself right here in this life.” The third.

၄. ဒုတိယဝဍ္ဎိသုတ္တံ

4. The Second Discourse on Growth

၆၄. ‘‘ပဉ္စဟိ[Pg.71], ဘိက္ခဝေ, ဝဍ္ဎီဟိ ဝဍ္ဎမာနာ အရိယသာဝိကာ အရိယာယ ဝဍ္ဎိယာ ဝဍ္ဎတိ, သာရာဒါယိနီ စ ဟောတိ ဝရာဒါယိနီ စ ကာယဿ. ကတမာဟိ ပဉ္စဟိ? သဒ္ဓါယ ဝဍ္ဎတိ, သီလေန ဝဍ္ဎတိ, သုတေန ဝဍ္ဎတိ, စာဂေန ဝဍ္ဎတိ, ပညာယ ဝဍ္ဎတိ – ဣမာဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဝဍ္ဎီဟိ ဝဍ္ဎမာနာ အရိယသာဝိကာ အရိယာယ ဝဍ္ဎိယာ ဝဍ္ဎတိ, သာရာဒါယိနီ စ ဟောတိ ဝရာဒါယိနီ စ ကာယဿာ’’တိ.

64. “Monks, a noble female disciple, growing by means of five growths, grows with a noble growth; she takes the essence and takes the best of the body. By which five? She grows in faith, she grows in virtue, she grows in learning, she grows in generosity, she grows in wisdom. Monks, a noble female disciple, growing by means of these five growths, grows with a noble growth; she takes the essence and takes the best of the body.”

‘‘သဒ္ဓါယ သီလေန စ ယာ ပဝဍ္ဎတိ,ပညာယ စာဂေန သုတေန စူဘယံ;

သာ တာဒိသီ သီလဝတီ ဥပါသိကာ,အာဒီယတီ သာရမိဓေဝ အတ္တနော’’တိ. စတုတ္ထံ;

“She who grows in faith and virtue, in wisdom, and in both generosity and learning—such a virtuous female lay disciple takes the essence for herself in this very life.” The fourth.

၅. သာကစ္ဆသုတ္တံ

5. The Discourse on Discussion

၆၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံသာကစ္ဆော သဗြဟ္မစာရီနံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္တနာ စ သီလသမ္ပန္နော ဟောတိ, သီလသမ္ပဒါယ ကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ သမာဓိသမ္ပန္နော ဟောတိ, သမာဓိသမ္ပဒါယ ကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ပညာသမ္ပန္နော ဟောတိ, ပညာသမ္ပဒါယ ကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ဝိမုတ္တိသမ္ပဒါယ ကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါယ ကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံသာကစ္ဆော သဗြဟ္မစာရီန’’န္တိ. ပဉ္စမံ.

65. “Monks, a monk endowed with five qualities is fit for discussion among his fellow practitioners. What are the five? Here, monks, a monk is himself accomplished in virtue and is able to answer a question that has arisen concerning the accomplishment in virtue; he is himself accomplished in concentration and is able to answer a question that has arisen concerning the accomplishment in concentration; he is himself accomplished in wisdom and is able to answer a question that has arisen concerning the accomplishment in wisdom; he is himself accomplished in liberation and is able to answer a question that has arisen concerning the accomplishment in liberation; he is himself accomplished in the knowledge and vision of liberation and is able to answer a question that has arisen concerning the accomplishment in the knowledge and vision of liberation. Monks, a monk endowed with these five qualities is fit for discussion among his fellow practitioners.” The fifth.

၆. သာဇီဝသုတ္တံ

6. The Discourse on Living Together

၆၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံသာဇီဝေါ သဗြဟ္မစာရီနံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္တနာ စ သီလသမ္ပန္နော ဟောတိ, သီလသမ္ပဒါယ ကထာယ စ ကတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ သမာဓိသမ္ပန္နော ဟောတိ, သမာဓိသမ္ပဒါယ ကထာယ စ [Pg.72] ကတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ပညာသမ္ပန္နော ဟောတိ, ပညာသမ္ပဒါယ ကထာယ စ ကတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ဝိမုတ္တိသမ္ပဒါယ ကထာယ စ ကတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါယ ကထာယ စ ကတံ ပဉှံ ဗျာကတ္တာ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံသာဇီဝေါ သဗြဟ္မစာရီန’’န္တိ. ဆဋ္ဌံ.

66. “Monks, a monk endowed with five qualities is fit to live with among his fellow practitioners. What are the five? Here, monks, a monk is himself accomplished in virtue and is able to answer a question that has been posed concerning the accomplishment in virtue; he is himself accomplished in concentration and is able to answer a question that has been posed concerning the accomplishment in concentration; he is himself accomplished in wisdom and is able to answer a question that has been posed concerning the accomplishment in wisdom; he is himself accomplished in liberation and is able to answer a question that has been posed concerning the accomplishment in liberation; he is himself accomplished in the knowledge and vision of liberation and is able to answer a question that has been posed concerning the accomplishment in the knowledge and vision of liberation. Monks, a monk endowed with these five qualities is fit to live with among his fellow practitioners.” The sixth.

၇. ပဌမဣဒ္ဓိပါဒသုတ္တံ

7. The First Discourse on the Bases of Power

၆၇. ‘‘ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ ပဉ္စ ဓမ္မေ ဘာဝေတိ, ပဉ္စ ဓမ္မေ ဗဟုလီကရောတိ, တဿ ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ.

67. “Monks, for any monk or nun who develops these five qualities and cultivates them frequently, one of two fruits is to be expected: final knowledge in this very life, or, if there is a residue of clinging remaining, the state of non-returning.”

‘‘ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဆန္ဒသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ, ဝီရိယသမာဓိ…ပေ… စိတ္တသမာဓိ… ဝီမံသာသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ, ဥဿောဠှိညေဝ ပဉ္စမိံ. ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ ဣမေ ပဉ္စ ဓမ္မေ ဘာဝေတိ, ဣမေ ပဉ္စ ဓမ္မေ ဗဟုလီကရောတိ, တဿ ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ’’တိ. သတ္တမံ.

“What are the five? Here, monks, a monk develops the base of power endowed with concentration due to desire and striving formations; he develops the base of power endowed with concentration due to energy and striving formations; he develops the base of power endowed with concentration due to mind and striving formations; he develops the base of power endowed with concentration due to investigation and striving formations; and exertion itself as the fifth. Monks, for any monk or nun who develops these five qualities and cultivates them frequently, one of two fruits is to be expected: final knowledge in this very life, or, if there is a residue of clinging remaining, the state of non-returning.” The seventh.

၈. ဒုတိယဣဒ္ဓိပါဒသုတ္တံ

8. The Second Discourse on the Bases of Power

၆၈. ‘‘ပုဗ္ဗေဝါဟံ, ဘိက္ခဝေ, သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓေါ ဗောဓိသတ္တောဝ သမာနော ပဉ္စ ဓမ္မေ ဘာဝေသိံ, ပဉ္စ ဓမ္မေ ဗဟုလီကာသိံ. ကတမေ ပဉ္စ? ဆန္ဒသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေသိံ, ဝီရိယသမာဓိ… စိတ္တသမာဓိ… ဝီမံသာသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေသိံ, ဥဿောဠှိညေဝ ပဉ္စမိံ. သော ခေါ အဟံ, ဘိက္ခဝေ, ဣမေသံ ဥဿောဠှိပဉ္စမာနံ ဓမ္မာနံ ဘာဝိတတ္တာ ဗဟုလီကတတ္တာ ယဿ ယဿ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ စိတ္တံ အဘိနိန္နာမေသိံ အဘိညာသစ္ဆိကိရိယာယ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏိံ သတိ သတိ အာယတနေ.

68. “Monks, before my enlightenment, while I was still an unenlightened Bodhisatta, I developed five things; I frequently practiced five things. What are the five? I developed the base of power endowed with concentration due to desire and striving formations; I developed the base of power endowed with concentration due to energy and striving formations; I developed the base of power endowed with concentration due to mind and striving formations; I developed the base of power endowed with concentration due to investigation and striving formations; and exertion itself as the fifth. Monks, because I had developed and frequently practiced these five things with exertion as the fifth, for whatever state realizable by direct knowledge I inclined my mind for the purpose of realizing it by direct knowledge, I attained the capacity for witnessing it then and there, whenever there was a basis for it.”

‘‘သော [Pg.73] သစေ အာကင်္ခိံ – ‘အနေကဝိဟိတံ ဣဒ္ဓိဝိဓံ ပစ္စနုဘဝေယျံ…ပေ… ယာဝ ဗြဟ္မလောကာပိ ကာယေန ဝသံ ဝတ္တေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏိံ သတိ သတိ အာယတနေ.

“If I wished: ‘May I experience the various kinds of power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, a rampart, or a mountain as if through space; may I dive in and out of the earth as if it were water; may I walk on water without sinking as if on earth; seated cross-legged, may I travel in space like a winged bird; with my hand may I touch and stroke the sun and moon, so mighty and powerful; may I exercise mastery with my body even as far as the Brahmā world,’ I attained the capacity for witnessing it then and there, whenever there was a basis for it.”

‘‘သော သစေ အာကင်္ခိံ…ပေ… ‘အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ, တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏိံ သတိ သတိ အာယတနေ’’တိ. အဋ္ဌမံ.

“If I wished: ‘Through the destruction of the taints, may I, in this very life, realize for myself with direct knowledge, and enter and abide in the taintless liberation of mind, liberation by wisdom,’ I attained the capacity for witnessing it then and there, whenever there was a basis for it.” The eighth.

၉. နိဗ္ဗိဒါသုတ္တံ

9. The Discourse on Disenchantment

၆၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ ဧကန္တနိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ဥပသမာယ အဘိညာယ သမ္ဗောဓာယ နိဗ္ဗာနာယ သံဝတ္တန္တိ.

69. “Monks, these five qualities, when developed and cultivated frequently, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.”

‘‘ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသုဘာနုပဿီ ကာယေ ဝိဟရတိ, အာဟာရေ ပဋိကူလသညီ, သဗ္ဗလောကေ အနဘိရတသညီ, သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿီ, မရဏသညာ ခေါ ပနဿ အဇ္ဈတ္တံ သူပဋ္ဌိတာ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ ဧကန္တနိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ဥပသမာယ အဘိညာယ သမ္ဗောဓာယ နိဗ္ဗာနာယ သံဝတ္တန္တီ’’တိ. နဝမံ.

“What are the five? Here, monks, a monk dwells contemplating the unattractiveness of the body; he is percipient of the repulsiveness of food; he is percipient of non-delight in the entire world; he dwells contemplating impermanence in all conditioned phenomena; and the perception of death is well established within him. These five qualities, monks, when developed and cultivated frequently, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.” The ninth.

၁၀. အာသဝက္ခယသုတ္တံ

10. The Discourse on the Destruction of the Taints

၇၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ အာသဝါနံ ခယာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသုဘာနုပဿီ ကာယေ ဝိဟရတိ, အာဟာရေ ပဋိကူလသညီ, သဗ္ဗလောကေ အနဘိရတသညီ, သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿီ, မရဏသညာ ခေါ ပနဿ အဇ္ဈတ္တံ သူပဋ္ဌိတာ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ အာသဝါနံ ခယာယ သံဝတ္တန္တီ’’တိ. ဒသမံ.

70. “Monks, these five qualities, when developed and cultivated, conduce to the destruction of the taints. What five are these? Here, monks, a monk dwells contemplating the foulness of the body; he is percipient of the repulsiveness in food; he is percipient of non-delight in the entire world; he contemplates impermanence in all formations; and the perception of death is well established within him. These five qualities, monks, when developed and cultivated, conduce to the destruction of the taints.” The Tenth.

သညာဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on Perceptions.

တဿုဒ္ဒါနံ –

Its summary:

ဒွေ စ သညာ ဒွေ ဝဍ္ဎီ စ, သာကစ္ဆေန စ သာဇီဝံ;

ဣဒ္ဓိပါဒါ စ ဒွေ ဝုတ္တာ, နိဗ္ဗိဒါ စာသဝက္ခယာတိ.

Two Perceptions and two Increases, With Discussion and Livelihood; Two Bases of Spiritual Power are declared, Disenchantment and the Destruction of the Taints.

(၈) ၃. ယောဓာဇီဝဝဂ္ဂေါ

(8) 3. The Chapter on Warriors

၁. ပဌမစေတောဝိမုတ္တိဖလသုတ္တံ

1. The First Discourse on the Fruit of the Liberation of Mind

၇၁. ‘‘ပဉ္စိမေ[Pg.74], ဘိက္ခဝေ, ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ စေတောဝိမုတ္တိဖလာ စ ဟောန္တိ စေတောဝိမုတ္တိဖလာနိသံသာ စ, ပညာဝိမုတ္တိဖလာ စ ဟောန္တိ ပညာဝိမုတ္တိဖလာနိသံသာ စ.

71. “Monks, these five qualities, when developed and cultivated, have the liberation of mind as their fruit and the liberation of mind as their benefit; they have the liberation by wisdom as their fruit and the liberation by wisdom as their benefit.

‘‘ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသုဘာနုပဿီ ကာယေ ဝိဟရတိ, အာဟာရေ ပဋိကူလသညီ, သဗ္ဗလောကေ အနဘိရတသညီ, သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿီ, မရဏသညာ ခေါ ပနဿ အဇ္ဈတ္တံ သူပဋ္ဌိတာ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ စေတောဝိမုတ္တိဖလာ စ ဟောန္တိ စေတောဝိမုတ္တိဖလာနိသံသာ စ, ပညာဝိမုတ္တိဖလာ စ ဟောန္တိ ပညာဝိမုတ္တိဖလာနိသံသာ စ. ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခု စေတောဝိမုတ္တော စ ဟောတိ ပညာဝိမုတ္တော စ ဟောတိ – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဘိက္ခု ဥက္ခိတ္တပလိဃော ဣတိပိ, သံကိဏ္ဏပရိခေါ ဣတိပိ, အဗ္ဗူဠှေသိကော ဣတိပိ, နိရဂ္ဂဠော ဣတိပိ, အရိယော ပန္နဒ္ဓဇော ပန္နဘာရော ဝိသံယုတ္တော ဣတိပိ’’’.

“What five are these? Here, monks, a monk dwells contemplating the foulness of the body; he is percipient of the repulsiveness in food; he is percipient of non-delight in the entire world; he contemplates impermanence in all formations; and the perception of death is well established within him. These, monks, are the five qualities that, when developed and cultivated, have the liberation of mind as their fruit and the liberation of mind as their benefit; they have the liberation by wisdom as their fruit and the liberation by wisdom as their benefit. When, monks, a monk is liberated in mind and liberated by wisdom, he is called, monks, ‘a monk who has lifted the bar, filled in the moat, pulled out the post, is without a bolt; a noble one with banner lowered, burden dropped, detached.’”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ဥက္ခိတ္တပလိဃော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော အဝိဇ္ဇာ ပဟီနာ ဟောတိ ဥစ္ဆိန္နမူလာ တာလာဝတ္ထုကတာ အနဘာဝံကတာ အာယတိံ အနုပ္ပာဒဓမ္မာ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဥက္ခိတ္တပလိဃော ဟောတိ.

“And how, monks, is a monk one who has lifted the bar? Here, monks, a monk has abandoned ignorance, cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is one who has lifted the bar.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု သံကိဏ္ဏပရိခေါ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော ပေါနောဘဝိကော ဇာတိသံသာရော ပဟီနော ဟောတိ ဥစ္ဆိန္နမူလော တာလာဝတ္ထုကတော အနဘာဝံကတော အာယတိံ အနုပ္ပာဒဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သံကိဏ္ဏပရိခေါ ဟောတိ.

“And how, monks, is a monk one whose moat is filled in? Here, monks, a monk has abandoned the round of rebirths that leads to renewed existence, cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is one whose moat is filled in.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အဗ္ဗူဠှေသိကော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော တဏှာ ပဟီနာ ဟောတိ ဥစ္ဆိန္နမူလာ တာလာဝတ္ထုကတာ အနဘာဝံကတာ အာယတိံ အနုပ္ပာဒဓမ္မာ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အဗ္ဗူဠှေသိကော ဟောတိ.

“And how, monks, is a monk one who has pulled out the post? Here, monks, a monk has abandoned craving, cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is one who has pulled out the post.

‘‘ကထဉ္စ[Pg.75], ဘိက္ခဝေ, ဘိက္ခု နိရဂ္ဂဠော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ ပဟီနာနိ ဟောန္တိ ဥစ္ဆိန္နမူလာနိ တာလာဝတ္ထုကတာနိ အနဘာဝံကတာနိ အာယတိံ အနုပ္ပာဒဓမ္မာနိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု နိရဂ္ဂဠော ဟောတိ.

“And how, monks, is a monk one who is without a bolt? Here, monks, a monk has abandoned the five lower fetters, cut them off at the root, made them like a palm-stump, brought them to non-existence, and rendered them incapable of future arising. Thus, monks, a monk is one who is without a bolt.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အရိယော ပန္နဒ္ဓဇော ပန္နဘာရော ဝိသံယုတ္တော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော အသ္မိမာနော ပဟီနော ဟောတိ ဥစ္ဆိန္နမူလော တာလာဝတ္ထုကတော အနဘာဝံကတော အာယတိံ အနုပ္ပာဒဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အရိယော ပန္နဒ္ဓဇော ပန္နဘာရော ဝိသံယုတ္တော ဟောတီ’’တိ. ပဌမံ.

“And how, monks, is a monk a noble one with banner lowered, burden dropped, detached? Here, monks, a monk has abandoned the conceit ‘I am,’ cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is a noble one with banner lowered, burden dropped, detached.” The First.

၂. ဒုတိယစေတောဝိမုတ္တိဖလသုတ္တံ

2. The Second Discourse on the Fruit of the Liberation of Mind

၇၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ စေတောဝိမုတ္တိဖလာ စ ဟောန္တိ စေတောဝိမုတ္တိဖလာနိသံသာ စ, ပညာဝိမုတ္တိဖလာ စ ဟောန္တိ ပညာဝိမုတ္တိဖလာနိသံသာ စ. ကတမေ ပဉ္စ? အနိစ္စသညာ, အနိစ္စေ ဒုက္ခသညာ, ဒုက္ခေ အနတ္တသညာ, ပဟာနသညာ, ဝိရာဂသညာ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ ဘာဝိတာ ဗဟုလီကတာ စေတောဝိမုတ္တိဖလာ စ ဟောန္တိ စေတောဝိမုတ္တိဖလာနိသံသာ စ, ပညာဝိမုတ္တိဖလာ စ ဟောန္တိ ပညာဝိမုတ္တိဖလာနိသံသာ စ. ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခု စေတောဝိမုတ္တော စ ဟောတိ ပညာဝိမုတ္တော စ – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဘိက္ခု ဥက္ခိတ္တပလိဃော ဣတိပိ, သံကိဏ္ဏပရိခေါ ဣတိပိ, အဗ္ဗူဠှေသိကော ဣတိပိ, နိရဂ္ဂဠော ဣတိပိ, အရိယော ပန္နဒ္ဓဇော ပန္နဘာရော ဝိသံယုတ္တော ဣတိပိ’’’.

72. “Monks, these five qualities, when developed and cultivated, have the liberation of mind as their fruit and the liberation of mind as their benefit, and have the liberation by wisdom as their fruit and the liberation by wisdom as their benefit. What five? The perception of impermanence, the perception of suffering in what is impermanent, the perception of not-self in what is suffering, the perception of abandoning, and the perception of dispassion. These, monks, are the five qualities that, when developed and cultivated, have the liberation of mind as their fruit and the liberation of mind as their benefit, and have the liberation by wisdom as their fruit and the liberation by wisdom as their benefit. When, monks, a monk is liberated in mind and liberated by wisdom, he is called, monks, ‘a monk who has lifted the bar, filled in the moat, pulled out the post, is without a bolt; a noble one with banner lowered, burden dropped, detached.’”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ဥက္ခိတ္တပလိဃော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော အဝိဇ္ဇာ ပဟီနာ ဟောတိ ဥစ္ဆိန္နမူလာ တာလာဝတ္ထုကတာ အနဘာဝံကတာ အာယတိံ အနုပ္ပာဒဓမ္မာ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဥက္ခိတ္တပလိဃော ဟောတိ.

“And how, monks, is a monk one who has lifted the bar? Here, monks, a monk has abandoned ignorance, cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is one who has lifted the bar.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု သံကိဏ္ဏပရိခေါ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော ပေါနောဘဝိကော ဇာတိသံသာရော ပဟီနော ဟောတိ ဥစ္ဆိန္နမူလော တာလာဝတ္ထုကတော အနဘာဝံကတော အာယတိံ အနုပ္ပာဒဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သံကိဏ္ဏပရိခေါ ဟောတိ.

“And how, monks, is a monk one whose moat is filled in? Here, monks, a monk has abandoned the round of rebirths that leads to renewed existence, cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is one whose moat is filled in.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အဗ္ဗူဠှေသိကော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော တဏှာ ပဟီနာ ဟောတိ ဥစ္ဆိန္နမူလာ တာလာဝတ္ထုကတာ အနဘာဝံကတာ [Pg.76] အာယတိံ အနုပ္ပာဒဓမ္မာ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အဗ္ဗူဠှေသိကော ဟောတိ.

“And how, monks, is a monk one who has pulled out the post? Here, monks, a monk has abandoned craving, cut it off at the root, made it like a palm-stump, brought it to non-existence, and rendered it incapable of future arising. Thus, monks, a monk is one who has pulled out the post.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု နိရဂ္ဂဠော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ ပဟီနာနိ ဟောန္တိ ဥစ္ဆိန္နမူလာနိ တာလာဝတ္ထုကတာနိ အနဘာဝံကတာနိ အာယတိံ အနုပ္ပာဒဓမ္မာနိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု နိရဂ္ဂဠော ဟောတိ.

And how, monks, is a monk one without a bolt? Here, in this Dispensation, monks, a monk has abandoned the five lower fetters; they are cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Thus, monks, a monk is one without a bolt.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အရိယော ပန္နဒ္ဓဇော ပန္နဘာရော ဝိသံယုတ္တော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော အသ္မိမာနော ပဟီနော ဟောတိ ဥစ္ဆိန္နမူလော တာလာဝတ္ထုကတော အနဘာဝံကတော အာယတိံ အနုပ္ပာဒဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အရိယော ပန္နဒ္ဓဇော ပန္နဘာရော ဝိသံယုတ္တော ဟောတီ’’တိ. ဒုတိယံ.

And how, monks, is a monk a noble one with banner lowered, burden laid down, and unyoked? Here, in this Dispensation, monks, a monk has abandoned the conceit 'I am'; it is cut off at the root, made like a palm stump, obliterated, and is no more subject to future arising. Thus, monks, a monk is a noble one with banner lowered, burden laid down, and unyoked. The Second.

၃. ပဌမဓမ္မဝိဟာရီသုတ္တံ

3. The First Discourse on Dwelling in the Dhamma

၇၃. အထ ခေါ အညတရော ဘိက္ခု ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘‘ဓမ္မဝိဟာရီ, ဓမ္မဝိဟာရီ’တိ, ဘန္တေ, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, ဘန္တေ, ဘိက္ခု ဓမ္မဝိဟာရီ ဟောတီ’’တိ?

73. Then a certain monk approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One: “Venerable sir, it is said, ‘one who dwells in the Dhamma, one who dwells in the Dhamma.’ To what extent, venerable sir, is a monk one who dwells in the Dhamma?”

‘‘ဣဓ, ဘိက္ခု, ဘိက္ခု ဓမ္မံ ပရိယာပုဏာတိ – သုတ္တံ, ဂေယျံ, ဝေယျာကရဏံ, ဂါထံ, ဥဒါနံ, ဣတိဝုတ္တကံ, ဇာတကံ, အဗ္ဘုတဓမ္မံ, ဝေဒလ္လံ. သော တာယ ဓမ္မပရိယတ္တိယာ ဒိဝသံ အတိနာမေတိ, ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု ပရိယတ္တိဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Here, monk, a monk learns the Dhamma—discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘Thus-saids,’ birth stories, marvelous phenomena, and analytical discourses. He passes the day with that learning of the Dhamma, forsakes seclusion, and does not devote himself to internal serenity of mind. This one, monk, is called ‘a monk abundant in learning,’ not ‘one who dwells in the Dhamma.’”

‘‘ပုန စပရံ, ဘိက္ခု, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ. သော တာယ ဓမ္မပညတ္တိယာ ဒိဝသံ အတိနာမေတိ, ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု ပညတ္တိဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Furthermore, monk, a monk teaches the Dhamma in detail to others as he has heard it and as he has learned it. He passes the day with that exposition of the Dhamma, forsakes seclusion, and does not devote himself to internal serenity of mind. This one, monk, is called ‘a monk abundant in exposition,’ not ‘one who dwells in the Dhamma.’”

‘‘ပုန စပရံ, ဘိက္ခု, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောတိ. သော တေန သဇ္ဈာယေန ဒိဝသံ အတိနာမေတိ, ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု သဇ္ဈာယဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Furthermore, monk, a monk recites the Dhamma in detail as he has heard it and as he has learned it. He passes the day with that recitation, forsakes seclusion, and does not devote himself to internal serenity of mind. This one, monk, is called ‘a monk abundant in recitation,’ not ‘one who dwells in the Dhamma.’”

‘‘ပုန [Pg.77] စပရံ, ဘိက္ခု, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ စေတသာ အနုဝိတက္ကေတိ အနုဝိစာရေတိ မနသာနုပေက္ခတိ. သော တေဟိ ဓမ္မဝိတက္ကေဟိ ဒိဝသံ အတိနာမေတိ, ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု ဝိတက္ကဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Furthermore, monk, a monk repeatedly thinks about, repeatedly reflects upon, and mentally contemplates the Dhamma as he has heard it and as he has learned it. He passes the day with those thoughts on the Dhamma, forsakes seclusion, and does not devote himself to internal serenity of mind. This one, monk, is called ‘a monk abundant in thought,’ not ‘one who dwells in the Dhamma.’”

‘‘ဣဓ, ဘိက္ခု, ဘိက္ခု ဓမ္မံ ပရိယာပုဏာတိ – သုတ္တံ, ဂေယျံ, ဝေယျာကရဏံ, ဂါထံ, ဥဒါနံ, ဣတိဝုတ္တကံ, ဇာတကံ, အဗ္ဘုတဓမ္မံ, ဝေဒလ္လံ. သော တာယ ဓမ္မပရိယတ္တိယာ န ဒိဝသံ အတိနာမေတိ, နာပိ ရိဉ္စတိ ပဋိသလ္လာနံ, အနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. ဧဝံ ခေါ, ဘိက္ခု, ဘိက္ခု ဓမ္မဝိဟာရီ ဟောတိ.

“Here, monk, a monk learns the Dhamma—discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘Thus-saids,’ birth stories, marvelous phenomena, and analytical discourses. He does not pass the day with that learning of the Dhamma, nor does he forsake seclusion, but devotes himself to internal serenity of mind. In this way, monk, a monk is one who dwells in the Dhamma.

‘‘ဣတိ ခေါ, ဘိက္ခု, ဒေသိတော မယာ ပရိယတ္တိဗဟုလော, ဒေသိတော ပညတ္တိဗဟုလော, ဒေသိတော သဇ္ဈာယဗဟုလော, ဒေသိတော ဝိတက္ကဗဟုလော, ဒေသိတော ဓမ္မဝိဟာရီ. ယံ ခေါ, ဘိက္ခု, သတ္ထာရာ ကရဏီယံ သာဝကာနံ ဟိတေသိနာ အနုကမ္ပကေန အနုကမ္ပံ ဥပါဒါယ, ကတံ ဝေါ တံ မယာ. ဧတာနိ, ဘိက္ခု, ရုက္ခမူလာနိ, ဧတာနိ သုညာဂါရာနိ. ဈာယထ, ဘိက္ခု, မာ ပမာဒတ္ထ, မာ ပစ္ဆာ ဝိပ္ပဋိသာရိနော အဟုဝတ္ထ. အယံ ဝေါ အမှာကံ အနုသာသနီ’’တိ. တတိယံ.

“Thus, monk, I have taught the one abundant in learning, I have taught the one abundant in exposition, I have taught the one abundant in recitation, I have taught the one abundant in thought, and I have taught the one who dwells in the Dhamma. Whatever a teacher, seeking the welfare of his disciples and being compassionate, should do for them out of compassion, that I have done for you. Here, monks, are the roots of trees; here are empty dwellings. Meditate, monks, do not be heedless, lest you become remorseful later. This is our instruction to you.” The Third.

၄. ဒုတိယဓမ္မဝိဟာရီသုတ္တံ

4. The Second Discourse on Dwelling in the Dhamma

၇၄. အထ ခေါ အညတရော ဘိက္ခု ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘‘ဓမ္မဝိဟာရီ ဓမ္မဝိဟာရီ’တိ, ဘန္တေ, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, ဘန္တေ, ဘိက္ခု ဓမ္မဝိဟာရီ ဟောတီ’’တိ?

74. Then a certain monk approached the Blessed One, and having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One: “Venerable sir, it is said, ‘one who dwells in the Dhamma, one who dwells in the Dhamma.’ To what extent, venerable sir, is a monk one who dwells in the Dhamma?”

‘‘ဣဓ, ဘိက္ခု, ဘိက္ခု ဓမ္မံ ပရိယာပုဏာတိ – သုတ္တံ, ဂေယျံ, ဝေယျာကရဏံ, ဂါထံ, ဥဒါနံ, ဣတိဝုတ္တကံ, ဇာတကံ, အဗ္ဘုတဓမ္မံ, ဝေဒလ္လံ; ဥတ္တရိ စဿ ပညာယ အတ္ထံ နပ္ပဇာနာတိ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု ပရိယတ္တိဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Here, monk, a monk learns the Dhamma—discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘Thus-saids,’ birth stories, marvelous phenomena, and analytical discourses; but beyond this, he does not understand its meaning with wisdom. This one, monk, is called ‘a monk abundant in learning,’ not ‘one who dwells in the Dhamma.’”

‘‘ပုန စပရံ, ဘိက္ခု, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေတိ, ဥတ္တရိ စဿ ပညာယ အတ္ထံ နပ္ပဇာနာတိ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု ပညတ္တိဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Furthermore, monk, a monk teaches the Dhamma in detail to others as he has heard it and as he has learned it, but beyond this, he does not understand its meaning with wisdom. This one, monk, is called ‘a monk abundant in exposition,’ not ‘one who dwells in the Dhamma.’”

‘‘ပုန [Pg.78] စပရံ, ဘိက္ခု, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောတိ, ဥတ္တရိ စဿ ပညာယ အတ္ထံ နပ္ပဇာနာတိ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု သဇ္ဈာယဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Furthermore, monk, a monk recites the Dhamma in detail as he has heard it and as he has learned it, but beyond this, he does not understand its meaning with wisdom. This one, monk, is called ‘a monk abundant in recitation,’ not ‘one who dwells in the Dhamma.’”

‘‘ပုန စပရံ, ဘိက္ခု, ဘိက္ခု ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ စေတသာ အနုဝိတက္ကေတိ အနုဝိစာရေတိ မနသာနုပေက္ခတိ, ဥတ္တရိ စဿ ပညာယ အတ္ထံ နပ္ပဇာနာတိ. အယံ ဝုစ္စတိ, ဘိက္ခု – ‘ဘိက္ခု ဝိတက္ကဗဟုလော, နော ဓမ္မဝိဟာရီ’’’.

“Furthermore, monk, a monk repeatedly thinks about, repeatedly reflects upon, and mentally contemplates the Dhamma as he has heard it and as he has learned it, but beyond this, he does not understand its meaning with wisdom. This one, monk, is called ‘a monk abundant in thought,’ not ‘one who dwells in the Dhamma.’”

‘‘ဣဓ, ဘိက္ခု, ဘိက္ခု ဓမ္မံ ပရိယာပုဏာတိ – သုတ္တံ, ဂေယျံ, ဝေယျာကရဏံ, ဂါထံ, ဥဒါနံ, ဣတိဝုတ္တကံ, ဇာတကံ, အဗ္ဘုတဓမ္မံ, ဝေဒလ္လံ; ဥတ္တရိ စဿ ပညာယ အတ္ထံ ပဇာနာတိ. ဧဝံ ခေါ, ဘိက္ခု, ဘိက္ခု ဓမ္မဝိဟာရီ ဟောတိ.

“Here, bhikkhu, a bhikkhu learns the Dhamma—discourses, mixed prose and verse, explanations, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, marvelous phenomena, and analytical discourses; and beyond this, he understands its meaning with wisdom. In this way, bhikkhu, a bhikkhu is one who dwells by the Dhamma.

‘‘ဣတိ ခေါ, ဘိက္ခု, ဒေသိတော မယာ ပရိယတ္တိဗဟုလော, ဒေသိတော ပညတ္တိဗဟုလော, ဒေသိတော သဇ္ဈာယဗဟုလော, ဒေသိတော ဝိတက္ကဗဟုလော, ဒေသိတော ဓမ္မဝိဟာရီ. ယံ ခေါ, ဘိက္ခု, သတ္ထာရာ ကရဏီယံ သာဝကာနံ ဟိတေသိနာ အနုကမ္ပကေန အနုကမ္ပံ ဥပါဒါယ, ကတံ ဝေါ တံ မယာ. ဧတာနိ, ဘိက္ခု, ရုက္ခမူလာနိ, ဧတာနိ သုညာဂါရာနိ. ဈာယထ ဘိက္ခု, မာ ပမာဒတ္ထ, မာ ပစ္ဆာ ဝိပ္ပဋိသာရိနော အဟုဝတ္ထ. အယံ ဝေါ အမှာကံ အနုသာသနီ’’တိ. စတုတ္ထံ.

“Thus, bhikkhu, I have taught of the one abundant in learning, I have taught of the one abundant in exposition, I have taught of the one abundant in recitation, I have taught of the one abundant in thought, and I have taught of the one who dwells by the Dhamma. Bhikkhu, whatever should be done by a Teacher for his disciples, one who seeks their welfare and is compassionate, out of compassion, that has been done by me for you. These, bhikkhu, are the roots of trees; these are empty dwellings. Meditate, bhikkhus, do not be negligent; do not later become regretful. This is our instruction to you.” The fourth.

၅. ပဌမယောဓာဇီဝသုတ္တံ

5. The First Discourse on the Professional Warrior

၇၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ယောဓာဇီဝါ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ယောဓာဇီဝေါ ရဇဂ္ဂညေဝ ဒိသွာ သံသီဒတိ ဝိသီဒတိ န သန္ထမ္ဘတိ န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဌမော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

75. “Bhikkhus, these five professional warriors are found existing in the world. What five? Here, bhikkhus, a certain professional warrior, upon seeing just the cloud of dust, sinks down, sinks down utterly, cannot stand firm, and is unable to enter the battle. Such a professional warrior, bhikkhus, is found here. This, bhikkhus, is the first professional warrior found existing in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ; အပိ စ ခေါ ဓဇဂ္ဂညေဝ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

“Furthermore, bhikkhus, here a certain professional warrior endures the cloud of dust; but upon seeing just the banner-top, he sinks down, sinks down utterly, cannot stand firm, and is unable to enter the battle. Such a professional warrior, bhikkhus, is found here. This, bhikkhus, is the second professional warrior found existing in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ သဟတိ ဓဇဂ္ဂံ; အပိ စ ခေါ ဥဿာရဏညေဝ သုတွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န [Pg.79] သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, တတိယော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

“Furthermore, bhikkhus, here a certain professional warrior endures the cloud of dust and endures the banner-top; but upon hearing just the din of the army, he sinks down, sinks down utterly, cannot stand firm, and is unable to enter the battle. Such a professional warrior, bhikkhus, is found here. This, bhikkhus, is the third professional warrior found existing in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ, သဟတိ ဥဿာရဏံ; အပိ စ ခေါ သမ္ပဟာရေ ဟညတိ ဗျာပဇ္ဇတိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

“Furthermore, bhikkhus, here a certain professional warrior endures the cloud of dust, endures the banner-top, and endures the din of the army; but in the assault, he is afflicted and perishes. Such a professional warrior, bhikkhus, is found here. This, bhikkhus, is the fourth professional warrior found existing in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ, သဟတိ ဥဿာရဏံ, သဟတိ သမ္ပဟာရံ. သော တံ သင်္ဂါမံ အဘိဝိဇိနိတွာ ဝိဇိတသင်္ဂါမော တမေဝ သင်္ဂါမသီသံ အဇ္ဈာဝသတိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ယောဓာဇီဝါ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ.

“Furthermore, bhikkhus, here a certain professional warrior endures the cloud of dust, endures the banner-top, endures the din of the army, and endures the assault. Having conquered that battle, victorious in battle, he dwells ruling over that very head of the battle. Such a professional warrior, bhikkhus, is found here. This, bhikkhus, is the fifth professional warrior found existing in the world. These, bhikkhus, are the five professional warriors found existing in the world.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စိမေ ယောဓာဇီဝူပမာ ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ ဘိက္ခူသု. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ရဇဂ္ဂညေဝ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ. သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ. ကိမဿ ရဇဂ္ဂသ္မိံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သုဏာတိ – ‘အမုကသ္မိံ နာမ ဂါမေ ဝါ နိဂမေ ဝါ ဣတ္ထီ ဝါ ကုမာရီ ဝါ အဘိရူပါ ဒဿနီယာ ပါသာဒိကာ ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတာ’တိ. သော တံ သုတွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ. သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ. ဣဒမဿ ရဇဂ္ဂသ္မိံ.

“In just the same way, bhikkhus, these five persons comparable to professional warriors are found existing among the bhikkhus. What five? Here, bhikkhus, a bhikkhu, upon seeing just the cloud of dust, sinks down, sinks down utterly, cannot stand firm, and is unable to maintain the holy life. Having revealed his weakness in the training, he gives up the training and returns to the low life. What is the cloud of dust for him? Here, bhikkhus, a bhikkhu hears: ‘In such and such a village or town, there is a woman or a girl who is very beautiful, lovely to see, inspiring confidence, and endowed with the supreme beauty of complexion.’ Having heard that, he sinks down, sinks down utterly, cannot stand firm, and is unable to maintain the holy life. Having revealed his weakness in the training, he gives up the training and returns to the low life. This is the cloud of dust for him.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ ရဇဂ္ဂညေဝ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, ပဌမော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

“Just as, bhikkhus, that professional warrior, upon seeing just the cloud of dust, sinks down, sinks down utterly, cannot stand firm, and is unable to enter the battle; I say, bhikkhus, that this person is comparable to him. Such a person, bhikkhus, is found here. This, bhikkhus, is the first person comparable to a professional warrior found existing among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု သဟတိ ရဇဂ္ဂံ; အပိ စ ခေါ ဓဇဂ္ဂညေဝ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ. သိက္ခာဒုဗ္ဗလျံ [Pg.80] အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ. ကိမဿ ဓဇဂ္ဂသ္မိံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု န ဟေဝ ခေါ သုဏာတိ – ‘အမုကသ္မိံ နာမ ဂါမေ ဝါ နိဂမေ ဝါ ဣတ္ထီ ဝါ ကုမာရီ ဝါ အဘိရူပါ ဒဿနီယာ ပါသာဒိကာ ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတာ’တိ; အပိ စ ခေါ သာမံ ပဿတိ ဣတ္ထိံ ဝါ ကုမာရိံ ဝါ အဘိရူပံ ဒဿနီယံ ပါသာဒိကံ ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတံ. သော တံ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ. သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ. ဣဒမဿ ဓဇဂ္ဂသ္မိံ.

“Furthermore, bhikkhus, a bhikkhu endures the cloud of dust; but upon seeing just the banner-top, he sinks down, sinks down utterly, cannot stand firm, and is unable to maintain the holy life. Having revealed his weakness in the training, he gives up the training and returns to the low life. What is the banner-top for him? Here, bhikkhus, a bhikkhu does not hear: ‘In such and such a village or town, there is a woman or a girl who is very beautiful, lovely to see, inspiring confidence, and endowed with the supreme beauty of complexion’; but he himself sees a woman or a girl who is very beautiful, lovely to see, inspiring confidence, and endowed with the supreme beauty of complexion. Upon seeing her, he sinks down, sinks down utterly, cannot stand firm, and is unable to maintain the holy life. Having revealed his weakness in the training, he gives up the training and returns to the low life. This is the banner-top for him.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ; အပိ စ ခေါ ဓဇဂ္ဂညေဝ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

“Just as, bhikkhus, that warrior endures the cloud of dust, but upon seeing just the banner-top, sinks down, sinks down utterly, cannot stand firm, and is unable to enter the battle; I say, bhikkhus, that this person is comparable to him. Such a person, bhikkhus, is found here. This, bhikkhus, is the second person comparable to a warrior found existing among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ; အပိ စ ခေါ ဥဿာရဏညေဝ သုတွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ. သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ. ကိမဿ ဥဿာရဏာယ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုံ အရညဂတံ ဝါ ရုက္ခမူလဂတံ ဝါ သုညာဂါရဂတံ ဝါ မာတုဂါမော ဥပသင်္ကမိတွာ ဦဟသတိ ဥလ္လပတိ ဥဇ္ဇဂ္ဃတိ ဥပ္ပဏ္ဍေတိ. သော မာတုဂါမေန ဦဟသိယမာနော ဥလ္လပိယမာနော ဥဇ္ဇဂ္ဃိယမာနော ဥပ္ပဏ္ဍိယမာနော သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ. သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ. ဣဒမဿ ဥဿာရဏာယ.

“Furthermore, bhikkhus, a bhikkhu endures the cloud of dust and the banner-top; but merely on hearing what is for him an uproar, he loses heart, falters, cannot steady himself, and is unable to maintain the holy life. Having declared his weakness in the training, he abandons the training and returns to the lower life. What is the uproar for him? Here, bhikkhus, a bhikkhu who has gone to the forest, to the foot of a tree, or to an empty dwelling is approached by a woman who smiles at him, converses with him, laughs loudly at him, and mocks him. Being smiled at, conversed with, laughed loudly at, and mocked by the woman, he loses heart, falters, cannot steady himself, and is unable to maintain the holy life. Having declared his weakness in the training, he abandons the training and returns to the lower life. This is the uproar for him.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ; အပိ စ ခေါ ဥဿာရဏညေဝ သုတွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ, န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, တတိယော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

“Just as, bhikkhus, that warrior endures the cloud of dust and the banner-top, but merely on hearing the uproar, he loses heart, falters, cannot steady himself, and is unable to enter the battle—so too, bhikkhus, I say this person is comparable. Such a person, bhikkhus, is found here. This, bhikkhus, is the third person comparable to a warrior found existing among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ, သဟတိ ဥဿာရဏံ; အပိ စ ခေါ သမ္ပဟာရေ ဟညတိ ဗျာပဇ္ဇတိ. ကိမဿ သမ္ပဟာရသ္မိံ[Pg.81]? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုံ အရညဂတံ ဝါ ရုက္ခမူလဂတံ ဝါ သုညာဂါရဂတံ ဝါ မာတုဂါမော ဥပသင်္ကမိတွာ အဘိနိသီဒတိ အဘိနိပဇ္ဇတိ အဇ္ဈောတ္ထရတိ. သော မာတုဂါမေန အဘိနိသီဒိယမာနော အဘိနိပဇ္ဇိယမာနော အဇ္ဈောတ္ထရိယမာနော သိက္ခံ အပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာ မေထုနံ ဓမ္မံ ပဋိသေဝတိ. ဣဒမဿ သမ္ပဟာရသ္မိံ.

“Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the banner-top, endures the uproar; yet he is struck down and perishes in the clash. What is the clash for him? Here, bhikkhus, a bhikkhu who has gone to the forest, to the foot of a tree, or to an empty dwelling is approached by a woman who sits down upon him, lies down upon him, and overwhelms him. When the woman sits down upon him, lies down upon him, and overwhelms him, he engages in sexual intercourse without abandoning the training or declaring his weakness. This is the clash for him.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ, သဟတိ ဥဿာရဏံ, အပိ စ ခေါ သမ္ပဟာရေ ဟညတိ ဗျာပဇ္ဇတိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

“Just as, bhikkhus, that warrior endures the cloud of dust, endures the banner-top, endures the uproar, yet is struck down and perishes in the clash; so too, bhikkhus, I say this person is comparable. Such a person, bhikkhus, is found here. This, bhikkhus, is the fourth person comparable to a warrior found existing among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ, သဟတိ ဥဿာရဏံ, သဟတိ သမ္ပဟာရံ, သော တံ သင်္ဂါမံ အဘိဝိဇိနိတွာ ဝိဇိတသင်္ဂါမော တမေဝ သင်္ဂါမသီသံ အဇ္ဈာဝသတိ. ကိမဿ သင်္ဂါမဝိဇယသ္မိံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အရညဂတံ ဝါ ရုက္ခမူလဂတံ ဝါ သုညာဂါရဂတံ ဝါ မာတုဂါမော ဥပသင်္ကမိတွာ အဘိနိသီဒတိ အဘိနိပဇ္ဇတိ အဇ္ဈောတ္ထရတိ. သော မာတုဂါမေန အဘိနိသီဒိယမာနော အဘိနိပဇ္ဇိယမာနော အဇ္ဈောတ္ထရိယမာနော ဝိနိဝေဌေတွာ ဝိနိမောစေတွာ ယေန ကာမံ ပက္ကမတိ. သော ဝိဝိတ္တံ သေနာသနံ ဘဇတိ အရညံ ရုက္ခမူလံ ပဗ္ဗတံ ကန္ဒရံ ဂိရိဂုဟံ သုသာနံ ဝနပတ္ထံ အဗ္ဘောကာသံ ပလာလပုဉ္ဇံ.

“Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the banner-top, endures the uproar, and endures the clash; he conquers that battle, and having won the battle, he dwells mastering that very head of the battle. What is his victory in battle? Here, bhikkhus, a bhikkhu who has gone to the forest, to the foot of a tree, or to an empty dwelling is approached by a woman who sits down upon him, lies down upon him, and overwhelms him. When the woman sits down upon him, lies down upon him, and overwhelms him, he disentangles himself, frees himself, and departs wherever he wishes. He resorts to a secluded dwelling—the forest, the foot of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a jungle thicket, an open space, or a heap of straw.

‘‘သော အရညဂတော ဝါ ရုက္ခမူလဂတော ဝါ သုညာဂါရဂတော ဝါ နိသီဒတိ ပလ္လင်္ကံ အာဘုဇိတွာ ဥဇုံ ကာယံ ပဏိဓာယ ပရိမုခံ သတိံ ဥပဋ္ဌပေတွာ. သော အဘိဇ္ဈံ လောကေ ပဟာယ ဝိဂတာဘိဇ္ဈေန စေတသာ ဝိဟရတိ, အဘိဇ္ဈာယ စိတ္တံ ပရိသောဓေတိ; ဗျာပါဒပဒေါသံ ပဟာယ အဗျာပန္နစိတ္တော ဝိဟရတိ, သဗ္ဗပါဏဘူတဟိတာနုကမ္ပီ ဗျာပါဒပဒေါသာ စိတ္တံ ပရိသောဓေတိ; ထိနမိဒ္ဓံ ပဟာယ ဝိဂတထိနမိဒ္ဓေါ ဝိဟရတိ အာလောကသညီ သတော သမ္ပဇာနော, ထိနမိဒ္ဓါ စိတ္တံ ပရိသောဓေတိ; ဥဒ္ဓစ္စကုက္ကုစ္စံ ပဟာယ အနုဒ္ဓတော ဝိဟရတိ အဇ္ဈတ္တံ ဝူပသန္တစိတ္တော, ဥဒ္ဓစ္စကုက္ကုစ္စာ စိတ္တံ ပရိသောဓေတိ; ဝိစိကိစ္ဆံ ပဟာယ တိဏ္ဏဝိစိကိစ္ဆော ဝိဟရတိ အကထံကထီ ကုသလေသု ဓမ္မေသု, ဝိစိကိစ္ဆာယ စိတ္တံ ပရိသောဓေတိ. သော ဣမေ ပဉ္စ နီဝရဏေ ပဟာယ စေတသော ဥပက္ကိလေသေ ပညာယ ဒုဗ္ဗလီကရဏေ ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပီတိယာ စ ဝိရာဂါ ဥပေက္ခကော စ ဝိဟရတိ သတော သမ္ပဇာနော, သုခဉ္စ ကာယေန ပဋိသံဝေဒေတိ ယံ တံ အရိယာ အာစိက္ခန္တိ – ‘ဥပေက္ခကော သတိမာ သုခဝိဟာရီ’တိ တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သုခဿ စ ပဟာနာ ဒုက္ခဿ စ ပဟာနာ, ပုဗ္ဗေဝ သောမနဿဒေါမနဿာနံ အတ္ထင်္ဂမာ အဒုက္ခမသုခံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ.

“Having gone to the forest, to the foot of a tree, or to an empty dwelling, he sits down, having folded his legs crosswise, set his body erect, and established mindfulness before him. Having abandoned covetousness in the world, he dwells with a mind free from covetousness; he purifies his mind of covetousness. Having abandoned ill will and malice, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind of ill will and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending; he purifies his mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with his mind inwardly peaceful; he purifies his mind of restlessness and remorse. Having abandoned doubt, he dwells having overcome doubt, without perplexity about wholesome qualities; he purifies his mind of doubt. So, having abandoned these five hindrances—defilements of the mind that weaken wisdom—quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, mindful, and clearly comprehending, experiencing happiness with the body; that of which the noble ones declare: ‘Equanimous and mindful, one has a pleasant abiding.’ He enters and dwells in the third jhāna. With the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purity of mindfulness due to equanimity.

‘‘သော [Pg.82] ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနေဉ္ဇပ္ပတ္တေ အာသဝါနံ ခယဉာဏာယ စိတ္တံ အဘိနိန္နာမေတိ. သော ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ ဒုက္ခသမုဒယော’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ ဒုက္ခနိရောဓော’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနာတိ, ‘ဣမေ အာသဝါ’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ အာသဝသမုဒယော’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ အာသဝနိရောဓော’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ အာသဝနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနာတိ. တဿ ဧဝံ ဇာနတော ဧဝံ ပဿတော ကာမာသဝါပိ စိတ္တံ ဝိမုစ္စတိ, ဘဝါသဝါပိ စိတ္တံ ဝိမုစ္စတိ, အဝိဇ္ဇာသဝါပိ စိတ္တံ ဝိမုစ္စတိ, ဝိမုတ္တသ္မိံ ဝိမုတ္တမိတိ ဉာဏံ ဟောတိ. ‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာ’တိ ပဇာနာတိ. ဣဒမဿ သင်္ဂါမဝိဇယသ္မိံ.

When the mind is thus concentrated, purified, radiant, unblemished, devoid of corruptions, malleable, workable, steady, and has reached imperturbability, he inclines the mind toward the knowledge of the destruction of the taints. He knows as it really is: ‘This is suffering.’ He knows as it really is: ‘This is the origin of suffering.’ He knows as it really is: ‘This is the cessation of suffering.’ He knows as it really is: ‘This is the path leading to the cessation of suffering.’ He knows as it really is: ‘These are the taints.’ He knows as it really is: ‘This is the origin of the taints.’ He knows as it really is: ‘This is the cessation of the taints.’ He knows as it really is: ‘This is the path leading to the cessation of the taints.’ For him, thus knowing and thus seeing, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, and his mind is liberated from the taint of ignorance. In the liberated, the knowledge arises: ‘I am liberated.’ He knows: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ This is his victory in battle.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ သဟတိ ရဇဂ္ဂံ, သဟတိ ဓဇဂ္ဂံ, သဟတိ ဥဿာရဏံ, သဟတိ သမ္ပဟာရံ, သော တံ သင်္ဂါမံ အဘိဝိဇိနိတွာ ဝိဇိတသင်္ဂါမော တမေဝ သင်္ဂါမသီသံ အဇ္ဈာဝသတိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ယောဓာဇီဝူပမာ ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ ဘိက္ခူသူ’’တိ. ပဉ္စမံ.

Just as, Bhikkhus, that warrior endures the cloud of dust, endures the tip of the banner, endures the uproar, and endures the clash; and having conquered that battle, as a victor of the battle, he dwells presiding over the very head of the battlefield. So too, Bhikkhus, I say this person is like that. Such a person, Bhikkhus, exists here. This, Bhikkhus, is the fifth person comparable to a warrior who is present and found among the bhikkhus. These, Bhikkhus, are the five persons comparable to a warrior who are present and found among the bhikkhus.” The Fifth.

၆. ဒုတိယယောဓာဇီဝသုတ္တံ

6. The Second Discourse on One Who Lives by Combat

၇၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ယောဓာဇီဝါ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ. သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ. တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဟနန္တိ ပရိယာပါဒေန္တိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဌမော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

76. Bhikkhus, these five who live by combat are present and found in the world. What five? Here, Bhikkhus, a certain one who lives by combat, having taken up sword and shield and slung a bow and quiver, descends into the arrayed battlefield. He strives and exerts himself in that battle. While he is striving and exerting himself, others kill him and take his life. Such a one who lives by combat, Bhikkhus, exists here. This, Bhikkhus, is the first one who lives by combat who is present and found in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ. သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ [Pg.83] ဝါယမတိ. တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဥပလိက္ခန္တိ, တမေနံ အပနေန္တိ; အပနေတွာ ဉာတကာနံ နေန္တိ. သော ဉာတကေဟိ နီယမာနော အပ္ပတွာဝ ဉာတကေ အန္တရာမဂ္ဂေ ကာလံ ကရောတိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

Furthermore, Bhikkhus, here a certain one who lives by combat, having taken up sword and shield and slung a bow and quiver, descends into the arrayed battlefield. He strives and exerts himself in that battle. While he is striving and exerting himself, others wound him. They carry him away; having carried him away, they bring him to his relatives. While being brought by his relatives, he dies on the way, without having reached his relatives. Such a one who lives by combat, Bhikkhus, exists here. This, Bhikkhus, is the second one who lives by combat who is present and found in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ. သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ. တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဥပလိက္ခန္တိ, တမေနံ အပနေန္တိ; အပနေတွာ ဉာတကာနံ နေန္တိ. တမေနံ ဉာတကာ ဥပဋ္ဌဟန္တိ ပရိစရန္တိ. သော ဉာတကေဟိ ဥပဋ္ဌဟိယမာနော ပရိစရိယမာနော တေနေဝ အာဗာဓေန ကာလံ ကရောတိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, တတိယော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

Furthermore, Bhikkhus, here a certain one who lives by combat, having taken up sword and shield and slung a bow and quiver, descends into the arrayed battlefield. He strives and exerts himself in that battle. While he is striving and exerting himself, others wound him. They carry him away; having carried him away, they bring him to his relatives. His relatives attend to him and take care of him. While being attended to and taken care of by his relatives, he dies from that very affliction. Such a one who lives by combat, Bhikkhus, exists here. This, Bhikkhus, is the third one who lives by combat who is present and found in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ. သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ. တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဥပလိက္ခန္တိ, တမေနံ အပနေန္တိ; အပနေတွာ ဉာတကာနံ နေန္တိ. တမေနံ ဉာတကာ ဥပဋ္ဌဟန္တိ ပရိစရန္တိ. သော ဉာတကေဟိ ဥပဋ္ဌဟိယမာနော ပရိစရိယမာနော ဝုဋ္ဌာတိ တမှာ အာဗာဓာ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ.

Furthermore, Bhikkhus, here a certain one who lives by combat, having taken up sword and shield and slung a bow and quiver, descends into the arrayed battlefield. He strives and exerts himself in that battle. While he is striving and exerting himself, others wound him. They carry him away; having carried him away, they bring him to his relatives. His relatives attend to him and take care of him. While being attended to and taken care of by his relatives, he recovers from that affliction. Such a one who lives by combat, Bhikkhus, exists here. This, Bhikkhus, is the fourth one who lives by combat who is present and found in the world.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ. သော တံ သင်္ဂါမံ အဘိဝိဇိနိတွာ ဝိဇိတသင်္ဂါမော တမေဝ သင်္ဂါမသီသံ အဇ္ဈာဝသတိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ယောဓာဇီဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ယောဓာဇီဝေါ သန္တော သံဝိဇ္ဇမာနော လောကသ္မိံ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ယောဓာဇီဝါ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ.

Furthermore, Bhikkhus, here a certain one who lives by combat, having taken up sword and shield and slung a bow and quiver, descends into the arrayed battlefield. Having conquered that battle, as a victor of the battle, he dwells presiding over the very head of the battlefield. Such a one who lives by combat, Bhikkhus, exists here. This, Bhikkhus, is the fifth one who lives by combat who is present and found in the world. These, Bhikkhus, are the five who live by combat who are present and found in the world.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စိမေ ယောဓာဇီဝူပမာ ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ ဘိက္ခူသု. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အညတရံ ဂါမံ ဝါ နိဂမံ [Pg.84] ဝါ ဥပနိဿာယ ဝိဟရတိ. သော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ တမေဝ ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသတိ အရက္ခိတေနေဝ ကာယေန အရက္ခိတာယ ဝါစာယ အရက္ခိတေန စိတ္တေန အနုပဋ္ဌိတာယ သတိယာ အသံဝုတေဟိ ဣန္ဒြိယေဟိ. သော တတ္ထ ပဿတိ မာတုဂါမံ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ. တဿ တံ မာတုဂါမံ ဒိသွာ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ ရာဂေါ စိတ္တံ အနုဒ္ဓံသေတိ. သော ရာဂါနုဒ္ဓံသိတေန စိတ္တေန သိက္ခံ အပစ္စက္ခာယ ဒုဗ္ဗလျံ အနာဝိကတွာ မေထုနံ ဓမ္မံ ပဋိသေဝတိ.

In the same way, Bhikkhus, these five persons comparable to one who lives by combat are present and found among the bhikkhus. What five? Here, Bhikkhus, a bhikkhu dwells depending on a certain village or town. In the morning, having dressed, taking his bowl and robe, he enters that same village or town for alms with an unguarded body, with unguarded speech, with an unguarded mind, with unestablished mindfulness, and with unrestrained senses. There he sees a woman who is improperly dressed or improperly covered. Having seen that woman who is improperly dressed or improperly covered, lust assails his mind. With a mind assailed by lust, without renouncing the training and without declaring his weakness, he engages in sexual intercourse.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ, သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ, တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဟနန္တိ ပရိယာပါဒေန္တိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, ပဌမော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

Monks, just as a warrior takes up his sword and shield, equips himself with bow and quiver, and descends into the battle array. He strives and exerts himself in that battle. While he is striving and exerting himself, his opponents kill him and bring his life to an end. Monks, I say that this person is comparable to that. Monks, such a person is found here. This, monks, is the first person comparable to a warrior, who is found among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု အညတရံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ. သော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ တမေဝ ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသတိ အရက္ခိတေနေဝ ကာယေန အရက္ခိတာယ ဝါစာယ အရက္ခိတေန စိတ္တေန အနုပဋ္ဌိတာယ သတိယာ အသံဝုတေဟိ ဣန္ဒြိယေဟိ. သော တတ္ထ ပဿတိ မာတုဂါမံ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ. တဿ တံ မာတုဂါမံ ဒိသွာ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ ရာဂေါ စိတ္တံ အနုဒ္ဓံသေတိ. သော ရာဂါနုဒ္ဓံသိတေန စိတ္တေန ပရိဍယှတေဝ ကာယေန ပရိဍယှတိ စေတသာ. တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ အာရာမံ ဂန္တွာ ဘိက္ခူနံ အာရောစေယျံ – ရာဂပရိယုဋ္ဌိတောမှိ, အာဝုသော, ရာဂပရေတော, န သက္ကောမိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ; သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’တိ. သော အာရာမံ ဂစ္ဆန္တော အပ္ပတွာဝ အာရာမံ အန္တရာမဂ္ဂေ သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ.

Furthermore, monks, a bhikkhu dwells dependent on a certain village or town. In the morning, having dressed, he takes his bowl and robe and enters that same village or town for alms—with an unguarded body, unguarded speech, and an unguarded mind, with unestablished mindfulness and with unrestrained faculties. There he sees a woman improperly dressed or improperly covered. Upon seeing that woman improperly dressed or improperly covered, lust corrupts his mind. With his mind corrupted by lust, he burns in body and in mind. It occurs to him: ‘Let me go to the monastery and inform the bhikkhus: “Friends, I am assailed and overcome by lust. I am unable to continue in the holy life. I will declare my weakness in the training, renounce the training, and return to the lower life.”’ Then, while on his way to the monastery, before he arrives, he declares his weakness in the training, renounces the training, and returns to the lower life.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ, သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ, တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဥပလိက္ခန္တိ, တမေနံ အပနေန္တိ; အပနေတွာ ဉာတကာနံ နေန္တိ. သော ဉာတကေဟိ နီယမာနော အပ္ပတွာဝ [Pg.85] ဉာတကေ အန္တရာမဂ္ဂေ ကာလံ ကရောတိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

Monks, just as a warrior takes up his sword and shield, equips himself with bow and quiver, and descends into the battle array. He strives and exerts himself in that battle. While he is striving and exerting himself, his opponents wound him. His comrades carry him away and take him to his relatives. While being taken by his relatives, he dies on the way before reaching them. Monks, I say that this person is comparable to that warrior. Monks, such a person is found here. This, monks, is the second person comparable to a warrior, who is found among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု အညတရံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ. သော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ တမေဝ ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသတိ အရက္ခိတေနေဝ ကာယေန အရက္ခိတာယ ဝါစာယ အရက္ခိတေန စိတ္တေန အနုပဋ္ဌိတာယ သတိယာ အသံဝုတေဟိ ဣန္ဒြိယေဟိ. သော တတ္ထ ပဿတိ မာတုဂါမံ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ. တဿ တံ မာတုဂါမံ ဒိသွာ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ ရာဂေါ စိတ္တံ အနုဒ္ဓံသေတိ. သော ရာဂါနုဒ္ဓံသိတေန စိတ္တေန ပရိဍယှတေဝ ကာယေန ပရိဍယှတိ စေတသာ. တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ အာရာမံ ဂန္တွာ ဘိက္ခူနံ အာရောစေယျံ – ရာဂပရိယုဋ္ဌိတောမှိ, အာဝုသော, ရာဂပရေတော, န သက္ကောမိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ; သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’တိ. သော အာရာမံ ဂန္တွာ ဘိက္ခူနံ အာရောစေတိ – ‘ရာဂပရိယုဋ္ဌိတောမှိ, အာဝုသော, ရာဂပရေတော, န သက္ကောမိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ; သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’’’တိ.

Furthermore, monks, a bhikkhu dwells dependent on a certain village or town. In the morning, having dressed, he takes his bowl and robe and enters that same village or town for alms—with an unguarded body, unguarded speech, and an unguarded mind, with unestablished mindfulness and with unrestrained faculties. There he sees a woman improperly dressed or improperly covered. Upon seeing that woman improperly dressed or improperly covered, lust corrupts his mind. With his mind corrupted by lust, he burns in body and in mind. It occurs to him: ‘Let me go to the monastery and inform the bhikkhus: “Friends, I am assailed and overcome by lust. I am unable to continue in the holy life. I will declare my weakness in the training, renounce the training, and return to the lower life.”’ So he goes to the monastery and informs the bhikkhus: ‘Friends, I am assailed and overcome by lust. I am unable to continue in the holy life. I will declare my weakness in the training, renounce the training, and return to the lower life.’

‘‘တမေနံ သဗြဟ္မစာရီ ဩဝဒန္တိ အနုသာသန္တိ – ‘အပ္ပဿာဒါ, အာဝုသော, ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. အဋ္ဌိကင်္ကလူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. မံသပေသူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. တိဏုက္ကူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. အင်္ဂါရကာသူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. သုပိနကူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. ယာစိတကူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. ရုက္ခဖလူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. အသိသူနူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. သတ္တိသူလူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ [Pg.86] ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. သပ္ပသိရူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. အဘိရမတာယသ္မာ ဗြဟ္မစရိယေ; မာယသ္မာ သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တီ’’’တိ.

Then his companions in the holy life advise and instruct him: ‘Friend, sensual pleasures have been declared by the Blessed One to have little gratification, much suffering, and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a skeleton, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a piece of meat, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a grass torch, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a pit of glowing coals, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a dream, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like borrowed goods, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like the fruit of a tree, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a butcher’s knife and block, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a spear and a stake, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a snake’s head, with much suffering and much tribulation; the danger in them is greater. Venerable one, delight in the holy life! Do not, by revealing your weakness in the training, renounce the training and return to the lower life.’

‘‘သော သဗြဟ္မစာရီဟိ ဧဝံ ဩဝဒိယမာနော ဧဝံ အနုသာသိယမာနော ဧဝမာဟ – ‘ကိဉ္စာပိ, အာဝုသော, အပ္ပဿာဒါ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော; အထ ခေါ နေဝါဟံ သက္ကောမိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ, သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’’’တိ. သော သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တတိ.

Though thus advised and instructed by his companions in the holy life, he says: ‘Friends, even though sensual pleasures have been declared by the Blessed One to have little gratification, much suffering, and much tribulation, and the danger in them is greater, still I am unable to continue in the holy life. I will declare my weakness in the training, renounce the training, and return to the lower life.’ So he declares his weakness in the training, renounces the training, and returns to the lower life.

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ, သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ, တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဥပလိက္ခန္တိ, တမေနံ အပနေန္တိ; အပနေတွာ ဉာတကာနံ နေန္တိ, တမေနံ ဉာတကာ ဥပဋ္ဌဟန္တိ ပရိစရန္တိ. သော ဉာတကေဟိ ဥပဋ္ဌဟိယမာနော ပရိစရိယမာနော တေနေဝ အာဗာဓေန ကာလံ ကရောတိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, တတိယော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

“Bhikkhus, it is like a warrior who, taking up his sword and shield and slinging his bow and quiver, enters a drawn-up battle. In that battle, he strives and exerts himself. While he is striving and exerting himself, his enemies wound him. They lead him away; having led him away, they take him to his relatives. His relatives then tend to him and care for him. While being tended and cared for by his relatives, he dies from that very affliction. Bhikkhus, I say this person is like that. Bhikkhus, there is a certain person of such a kind here. This, bhikkhus, is the third person comparable to a warrior, existing among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု အညတရံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ. သော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ တမေဝ ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသတိ အရက္ခိတေနေဝ ကာယေန အရက္ခိတာယ ဝါစာယ အရက္ခိတေန စိတ္တေန အနုပဋ္ဌိတာယ သတိယာ အသံဝုတေဟိ ဣန္ဒြိယေဟိ. သော တတ္ထ ပဿတိ မာတုဂါမံ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ. တဿ တံ မာတုဂါမံ ဒိသွာ ဒုန္နိဝတ္ထံ ဝါ ဒုပ္ပာရုတံ ဝါ ရာဂေါ စိတ္တံ အနုဒ္ဓံသေတိ. သော ရာဂါနုဒ္ဓံသိတေန စိတ္တေန ပရိဍယှတေဝ ကာယေန ပရိဍယှတိ စေတသာ. တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ အာရာမံ ဂန္တွာ ဘိက္ခူနံ အာရောစေယျံ – ရာဂပရိယုဋ္ဌိတောမှိ, အာဝုသော, ရာဂပရေတော, န သက္ကောမိ ဗြဟ္မစရိယံ [Pg.87] သန္ဓာရေတုံ; သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’တိ. သော အာရာမံ ဂန္တွာ ဘိက္ခူနံ အာရောစေတိ – ‘ရာဂပရိယုဋ္ဌိတောမှိ, အာဝုသော, ရာဂပရေတော, န သက္ကောမိ ဗြဟ္မစရိယံ သန္ဓာရေတုံ; သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’’’တိ.

“Furthermore, bhikkhus, a bhikkhu lives depending on a certain village or town. In the morning, having dressed, he takes his bowl and robe and enters that same village or town for alms—with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, and senses unrestrained. There he sees a woman improperly dressed or improperly covered. Upon seeing that woman improperly dressed or improperly covered, lust corrupts his mind. With his mind corrupted by lust, he is consumed by burning in his body and consumed by burning in his mind. He thinks: ‘Suppose I were to go to the monastery and tell the bhikkhus: “Friends, I am assailed by lust, overcome by lust. I am unable to maintain the holy life. Having revealed my weakness in the training, I shall renounce the training and return to the lower life.”’ So he goes to the monastery and tells the bhikkhus: ‘Friends, I am assailed by lust, overcome by lust. I am unable to maintain the holy life. Having revealed my weakness in the training, I shall renounce the training and return to the lower life.’”

‘‘တမေနံ သဗြဟ္မစာရီ ဩဝဒန္တိ အနုသာသန္တိ – ‘အပ္ပဿာဒါ, အာဝုသော, ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. အဋ္ဌိကင်္ကလူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. မံသပေသူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ…ပေ… တိဏုက္ကူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… အင်္ဂါရကာသူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… သုပိနကူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… ယာစိတကူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… ရုက္ခဖလူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… အသိသူနူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… သတ္တိသူလူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ… သပ္ပသိရူပမာ ကာမာ ဝုတ္တာ ဘဂဝတာ ဗဟုဒုက္ခာ ဗဟုပါယာသာ, အာဒီနဝေါ ဧတ္ထ ဘိယျော. အဘိရမတာယသ္မာ ဗြဟ္မစရိယေ; မာယသ္မာ သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တီ’’’တိ.

“His companions in the holy life advise and instruct him: ‘Friend, sensual pleasures have been declared by the Blessed One to have little gratification, much suffering, and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a skeleton, with much suffering and much tribulation; the danger in them is greater. Sensual pleasures have been declared by the Blessed One to be like a piece of meat… like a grass torch… like a pit of embers… like a dream… like borrowed goods… like fruit on a tree… like a butcher’s block… like a spear and stake… like a snake’s head, with much suffering and much tribulation; the danger in them is greater. Venerable one, delight in the holy life! Do not, venerable one, having revealed your weakness in the training, renounce the training and return to the lower life.’”

‘‘သော သဗြဟ္မစာရီဟိ ဧဝံ ဩဝဒိယမာနော ဧဝံ အနုသာသိယမာနော ဧဝမာဟ – ‘ဥဿဟိဿာမိ, အာဝုသော, ဝါယမိဿာမိ, အာဝုသော, အဘိရမိဿာမိ, အာဝုသော! န ဒါနာဟံ, အာဝုသော, သိက္ခာဒုဗ္ဗလျံ အာဝိကတွာ သိက္ခံ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿာမီ’’’တိ.

“When thus advised and thus instructed by his companions in the holy life, he says this: ‘Friends, I shall strive! Friends, I shall exert myself! Friends, I shall delight! Friends, I shall not now, having revealed my weakness in the training, renounce the training and return to the lower life.’”

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ, သော တသ္မိံ သင်္ဂါမေ ဥဿဟတိ ဝါယမတိ, တမေနံ ဥဿဟန္တံ ဝါယမန္တံ ပရေ ဥပလိက္ခန္တိ, တမေနံ အပနေန္တိ; အပနေတွာ ဉာတကာနံ နေန္တိ, တမေနံ ဉာတကာ ဥပဋ္ဌဟန္တိ ပရိစရန္တိ. သော ဉာတကေဟိ ဥပဋ္ဌဟိယမာနော ပရိစရိယမာနော ဝုဋ္ဌာတိ တမှာ အာဗာဓာ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု.

“Bhikkhus, it is like a warrior who, taking up his sword and shield and slinging his bow and quiver, enters a drawn-up battle. In that battle, he strives and exerts himself. While he is striving and exerting himself, his enemies wound him. They lead him away; having led him away, they take him to his relatives. His relatives then tend to him and care for him. While being tended and cared for by his relatives, he recovers from that affliction. Bhikkhus, I say this person is like that. Bhikkhus, there is a certain person of such a kind here. This, bhikkhus, is the fourth person comparable to a warrior, existing among the bhikkhus.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု အညတရံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ. သော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ တမေဝ ဂါမံ ဝါ နိဂမံ ဝါ ပိဏ္ဍာယ ပဝိသတိ ရက္ခိတေနေဝ ကာယေန ရက္ခိတာယ ဝါစာယ ရက္ခိတေန စိတ္တေန ဥပဋ္ဌိတာယ သတိယာ သံဝုတေဟိ ဣန္ဒြိယေဟိ. သော [Pg.88] စက္ခုနာ ရူပံ ဒိသွာ န နိမိတ္တဂ္ဂါဟီ ဟောတိ နာနုဗျဉ္ဇနဂ္ဂါဟီ. ယတွာဓိကရဏမေနံ စက္ခုန္ဒြိယံ အသံဝုတံ ဝိဟရန္တံ အဘိဇ္ဈာဒေါမနဿာ ပါပကာ အကုသလာ ဓမ္မာ အနွာဿဝေယျုံ, တဿ သံဝရာယ ပဋိပဇ္ဇတိ; ရက္ခတိ စက္ခုန္ဒြိယံ; စက္ခုန္ဒြိယေ သံဝရံ အာပဇ္ဇတိ. သောတေန သဒ္ဒံ သုတွာ… ဃာနေန ဂန္ဓံ ဃာယိတွာ … ဇိဝှာယ ရသံ သာယိတွာ… ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ… မနသာ ဓမ္မံ ဝိညာယ န နိမိတ္တဂ္ဂါဟီ ဟောတိ နာနုဗျဉ္ဇနဂ္ဂါဟီ. ယတွာဓိကရဏမေနံ မနိန္ဒြိယံ အသံဝုတံ ဝိဟရန္တံ အဘိဇ္ဈာဒေါမနဿာ ပါပကာ အကုသလာ ဓမ္မာ အနွာဿဝေယျုံ, တဿ သံဝရာယ ပဋိပဇ္ဇတိ; ရက္ခတိ မနိန္ဒြိယံ; မနိန္ဒြိယေ သံဝရံ အာပဇ္ဇတိ. သော ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော ဝိဝိတ္တံ သေနာသနံ ဘဇတိ အရညံ ရုက္ခမူလံ ပဗ္ဗတံ ကန္ဒရံ ဂိရိဂုဟံ သုသာနံ ဝနပတ္ထံ အဗ္ဘောကာသံ ပလာလပုဉ္ဇံ. သော အရညဂတော ဝါ ရုက္ခမူလဂတော ဝါ သုညာဂါရဂတော ဝါ နိသီဒတိ ပလ္လင်္ကံ အာဘုဇိတွာ ဥဇုံ ကာယံ ပဏိဓာယ ပရိမုခံ သတိံ ဥပဋ္ဌပေတွာ. သော အဘိဇ္ဈံ လောကေ ပဟာယ…ပေ… သော ဣမေ ပဉ္စ နီဝရဏေ ပဟာယ စေတသော ဥပက္ကိလေသေ ပညာယ ဒုဗ္ဗလီကရဏေ ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ.

Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. In the morning, having dressed, he takes his bowl and robe and enters that very village or town for alms-food with his body guarded, his speech guarded, his mind guarded, with mindfulness established, and with his faculties restrained. Having seen a form with the eye, he does not grasp its signs or its features. For if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him; for the sake of its restraint, he practices, he guards the eye faculty, he undertakes restraint of the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental object with the mind, he does not grasp its signs or its features. For if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him; for the sake of its restraint, he practices, he guards the mind faculty, he undertakes restraint of the mind faculty. After his meal, having returned from his alms-round, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a mountain cave, a charnel ground, a forest thicket, an open space, or a heap of straw. Having gone to the forest, or to the root of a tree, or to an empty dwelling, he sits down, having folded his legs crosswise, having set his body erect, and having established mindfulness before him. He, having abandoned covetousness in the world… and so on… He, having abandoned these five hindrances, which are defilements of the mind and weakeners of wisdom, secluded from sensual pleasures… and so on… enters and abides in the fourth jhāna.

‘‘သော ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနေဉ္ဇပ္ပတ္တေ အာသဝါနံ ခယဉာဏာယ စိတ္တံ အဘိနိန္နာမေတိ. သော ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ ပဇာနာတိ…ပေ… နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာတိ’’.

When his mind is thus concentrated, purified, luminous, stainless, devoid of corruptions, pliable, workable, steady, and attained to imperturbability, he directs and inclines his mind towards the knowledge of the destruction of the taints. He understands as it really is: ‘This is suffering.’ …and so on… He understands: ‘There is nothing further for this state of being.’

‘‘သေယျထာပိ သော, ဘိက္ခဝေ, ယောဓာဇီဝေါ အသိစမ္မံ ဂဟေတွာ ဓနုကလာပံ သန္နယှိတွာ ဝိယူဠှံ သင်္ဂါမံ ဩတရတိ, သော တံ သင်္ဂါမံ အဘိဝိဇိနိတွာ ဝိဇိတသင်္ဂါမော တမေဝ သင်္ဂါမသီသံ အဇ္ဈာဝသတိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဧဝရူပေါပိ, ဘိက္ခဝေ, ဣဓေကစ္စော ပုဂ္ဂလော ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ယောဓာဇီဝူပမော ပုဂ္ဂလော သန္တော သံဝိဇ္ဇမာနော ဘိက္ခူသု. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ယောဓာဇီဝူပမာ ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ ဘိက္ခူသူ’’တိ. ဆဋ္ဌံ.

Just as, bhikkhus, a warrior, having taken up his sword and shield and having girded on his bow and quiver, descends into the battle array. Having conquered that battle, victorious, he dwells mastering that very battlefront. I say, bhikkhus, that this person is similar. Such a person, bhikkhus, is a certain one found here. This, bhikkhus, is the fifth person comparable to a warrior, who is present and found among the bhikkhus. These, bhikkhus, are the five persons comparable to a warrior, who are present and found among the bhikkhus. Sixth.

၇. ပဌမအနာဂတဘယသုတ္တံ

7. The First Discourse on Future Dangers

၇၇. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အနာဂတဘယာနိ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ [Pg.89] ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

77. Bhikkhus, for a forest-dwelling bhikkhu who clearly sees these five future dangers, it is indeed fitting to dwell heedful, ardent, and resolute for the attainment of the unattained, for the gaining of the ungained, and for the realization of the unrealized.

‘‘ကတမာနိ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, အာရညိကော ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ ဧကကော အရညေ ဝိဟရာမိ. ဧကကံ ခေါ ပန မံ အရညေ ဝိဟရန္တံ အဟိ ဝါ မံ ဍံသေယျ, ဝိစ္ဆိကော ဝါ မံ ဍံသေယျ, သတပဒီ ဝါ မံ ဍံသေယျ, တေန မေ အဿ ကာလင်္ကိရိယာ, သော မမဿ အန္တရာယော; ဟန္ဒာဟံ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’တိ. ဣဒံ, ဘိက္ခဝေ, ပဌမံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

What are the five? Here, bhikkhus, a forest-dwelling bhikkhu reflects thus: ‘I am now dwelling alone in the forest. While I am dwelling alone in the forest, a snake might bite me, a scorpion might sting me, or a centipede might bite me. Through that, my death could occur, and that would be an obstacle for me. Well then, I shall arouse energy for the attainment of the unattained, for the gaining of the ungained, and for the realization of the unrealized.’ This, bhikkhus, is the first future danger. For a forest-dwelling bhikkhu who clearly sees this, it is indeed fitting to dwell heedful, ardent, and resolute for the attainment of the unattained, for the gaining of the ungained, and for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, အာရညိကော ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ ဧကကော အရညေ ဝိဟရာမိ. ဧကကော ခေါ ပနာဟံ အရညေ ဝိဟရန္တော ဥပက္ခလိတွာ ဝါ ပပတေယျံ, ဘတ္တံ ဝါ ဘုတ္တံ မေ ဗျာပဇ္ဇေယျ, ပိတ္တံ ဝါ မေ ကုပ္ပေယျ, သေမှံ ဝါ မေ ကုပ္ပေယျ, သတ္ထကာ ဝါ မေ ဝါတာ ကုပ္ပေယျုံ, တေန မေ အဿ ကာလင်္ကိရိယာ, သော မမဿ အန္တရာယော; ဟန္ဒာဟံ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’တိ. ဣဒံ, ဘိက္ခဝေ, ဒုတိယံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

Furthermore, bhikkhus, a forest-dwelling bhikkhu reflects thus: ‘I am now dwelling alone in the forest. While dwelling alone in the forest, I might stumble and fall, or the food I have eaten might disagree with me, or my bile might be agitated, or my phlegm might be agitated, or piercing winds might arise in me. Through that, my death could occur, and that would be an obstacle for me. Well then, I shall arouse energy for the attainment of the unattained, for the gaining of the ungained, and for the realization of the unrealized.’ This, bhikkhus, is the second future danger. For a forest-dwelling bhikkhu who clearly sees this, it is indeed fitting to dwell heedful, ardent, and resolute for the attainment of the unattained, for the gaining of the ungained, and for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, အာရညိကော ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ ဧကကော အရညေ ဝိဟရာမိ. ဧကကော ခေါ ပနာဟံ အရညေ ဝိဟရန္တော ဝါဠေဟိ သမာဂစ္ဆေယျံ, သီဟေန ဝါ ဗျဂ္ဃေန ဝါ ဒီပိနာ ဝါ အစ္ဆေန ဝါ တရစ္ဆေန ဝါ, တေ မံ ဇီဝိတာ ဝေါရောပေယျုံ, တေန မေ အဿ ကာလင်္ကိရိယာ, သော မမဿ အန္တရာယော; ဟန္ဒာဟံ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’တိ. ဣဒံ, ဘိက္ခဝေ, တတိယံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ [Pg.90] အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

Furthermore, bhikkhus, a forest-dwelling bhikkhu reflects thus: ‘Now I am dwelling alone in the wilderness. While dwelling alone in the wilderness, I might encounter fierce animals—a lion, a tiger, a leopard, a bear, or a hyena. They might deprive me of life. That would lead to my death, and that would be an obstacle for me. Let me then arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.’ This, bhikkhus, is the third future danger, seeing which it is quite enough for a forest-dwelling bhikkhu to dwell heedful, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, အာရညိကော ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ ဧကကော အရညေ ဝိဟရာမိ. ဧကကော ခေါ ပနာဟံ အရညေ ဝိဟရန္တော မာဏဝေဟိ သမာဂစ္ဆေယျံ ကတကမ္မေဟိ ဝါ အကတကမ္မေဟိ ဝါ, တေ မံ ဇီဝိတာ ဝေါရောပေယျုံ, တေန မေ အဿ ကာလင်္ကိရိယာ, သော မမဿ အန္တရာယော; ဟန္ဒာဟံ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’တိ. ဣဒံ, ဘိက္ခဝေ, စတုတ္ထံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

Furthermore, bhikkhus, a forest-dwelling bhikkhu reflects thus: ‘Now I am dwelling alone in the wilderness. While dwelling alone in the wilderness, I might encounter thieves, whether they have committed a crime or not. They might deprive me of life. That would lead to my death, and that would be an obstacle for me. Let me then arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.’ This, bhikkhus, is the fourth future danger, seeing which it is quite enough for a forest-dwelling bhikkhu to dwell heedful, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, အာရညိကော ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ ဧကကော အရညေ ဝိဟရာမိ. သန္တိ ခေါ ပနာရညေ ဝါဠာ အမနုဿာ, တေ မံ ဇီဝိတာ ဝေါရောပေယျုံ, တေန မေ အဿ ကာလင်္ကိရိယာ, သော မမဿ အန္တရာယော; ဟန္ဒာဟံ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’တိ. ဣဒံ, ဘိက္ခဝေ, ပဉ္စမံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

Furthermore, bhikkhus, a forest-dwelling bhikkhu reflects thus: ‘Now I am dwelling alone in the wilderness. But there are fierce non-human beings in the wilderness, and they might deprive me of life. That would lead to my death, and that would be an obstacle for me. Let me then arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.’ This, bhikkhus, is the fifth future danger, seeing which it is quite enough for a forest-dwelling bhikkhu to dwell heedful, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.

‘‘ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ အနာဂတဘယာနိ သမ္ပဿမာနေန အလမေဝ အာရညိကေန ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’’တိ. သတ္တမံ.

These, bhikkhus, are the five future dangers, seeing which it is quite enough for a forest-dwelling bhikkhu to dwell heedful, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. The seventh.

၈. ဒုတိယအနာဂတဘယသုတ္တံ

8. The Second Discourse on Future Dangers

၇၈. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အနာဂတဘယာနိ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. ကတမာနိ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ ဒဟရော ယုဝါ သုသုကာဠကေသော ဘဒြေန ယောဗ္ဗနေန သမန္နာဂတော ပဌမေန ဝယသာ[Pg.91]. ဟောတိ ခေါ ပန သော သမယော ယံ ဣမံ ကာယံ ဇရာ ဖုသတိ. ဇိဏ္ဏေန ခေါ ပန ဇရာယ အဘိဘူတေန န သုကရံ ဗုဒ္ဓါနံ သာသနံ မနသိ ကာတုံ, န သုကရာနိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတုံ. ပုရာ မံ သော ဓမ္မော အာဂစ္ဆတိ အနိဋ္ဌော အကန္တော အမနာပေါ; ဟန္ဒာဟံ ပဋိကစ္စေဝ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ, ယေနာဟံ ဓမ္မေန သမန္နာဂတော ဇိဏ္ဏကောပိ ဖာသုံ ဝိဟရိဿာမီ’တိ. ဣဒံ, ဘိက္ခဝေ, ပဌမံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

78. Bhikkhus, for a bhikkhu who clearly sees these five future dangers, it is indeed proper to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized. What are the five? Here, bhikkhus, a bhikkhu reflects thus: ‘At present, I am young, youthful, with fine black hair, endowed with the blessing of youth, in the first stage of life. But there will come a time when old age affects this body. When one is old, overcome by old age, it is not easy to attend to the teaching of the Buddhas; it is not easy to frequent remote forest and woodland dwellings. Before that undesirable, unloved, and disagreeable state comes upon me, come, I shall, in advance, arouse energy for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized, so that, being endowed with that Dhamma, I may dwell at ease even when old.’ This, bhikkhus, is the first future danger. Clearly seeing this, it is indeed proper for a bhikkhu to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘အဟံ ခေါ ဧတရဟိ အပ္ပာဗာဓော အပ္ပာတင်္ကော သမဝေပါကိနိယာ ဂဟဏိယာ သမန္နာဂတော နာတိသီတာယ နာစ္စုဏှာယ မဇ္ဈိမာယ ပဓာနက္ခမာယ. ဟောတိ ခေါ ပန သော သမယော ယံ ဣမံ ကာယံ ဗျာဓိ ဖုသတိ. ဗျာဓိတေန ခေါ ပန ဗျာဓိနာ အဘိဘူတေန န သုကရံ ဗုဒ္ဓါနံ သာသနံ မနသိ ကာတုံ, န သုကရာနိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတုံ. ပုရာ မံ သော ဓမ္မော အာဂစ္ဆတိ အနိဋ္ဌော အကန္တော အမနာပေါ; ဟန္ဒာဟံ ပဋိကစ္စေဝ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ, ယေနာဟံ ဓမ္မေန သမန္နာဂတော ဗျာဓိတောပိ ဖာသုံ ဝိဟရိဿာမီ’တိ. ဣဒံ, ဘိက္ခဝေ, ဒုတိယံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, I am without illness, without affliction, endowed with a good digestion that is neither too cold nor too hot, but moderate and suitable for exertion. But there will come a time when illness affects this body. When one is sick, overcome by illness, it is not easy to attend to the teaching of the Buddhas; it is not easy to frequent remote forest and woodland dwellings. Before that undesirable, unloved, and disagreeable state comes upon me, come, I shall, in advance, arouse energy for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized, so that, being endowed with that Dhamma, I may dwell at ease even when sick.’ This, bhikkhus, is the second future danger. Clearly seeing this, it is indeed proper for a bhikkhu to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘ဧတရဟိ ခေါ သုဘိက္ခံ သုသဿံ သုလဘပိဏ္ဍံ, သုကရံ ဥဉ္ဆေန ပဂ္ဂဟေန ယာပေတုံ. ဟောတိ ခေါ ပန သော သမယော ယံ ဒုဗ္ဘိက္ခံ ဟောတိ ဒုဿဿံ ဒုလ္လဘပိဏ္ဍံ, န သုကရံ ဥဉ္ဆေန ပဂ္ဂဟေန ယာပေတုံ. ဒုဗ္ဘိက္ခေ ခေါ ပန မနုဿာ ယေန သုဘိက္ခံ တေန သင်္ကမန္တိ. တတ္ထ သင်္ဂဏိကဝိဟာရော ဟောတိ အာကိဏ္ဏဝိဟာရော. သင်္ဂဏိကဝိဟာရေ ခေါ ပန သတိ အာကိဏ္ဏဝိဟာရေ န သုကရံ ဗုဒ္ဓါနံ သာသနံ မနသိ [Pg.92] ကာတုံ, န သုကရာနိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတုံ. ပုရာ မံ သော ဓမ္မော အာဂစ္ဆတိ အနိဋ္ဌော အကန္တော အမနာပေါ; ဟန္ဒာဟံ ပဋိကစ္စေဝ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ, ယေနာဟံ ဓမ္မေန သမန္နာဂတော ဒုဗ္ဘိက္ခေပိ ဖာသု ဝိဟရိဿာမီ’တိ. ဣဒံ, ဘိက္ခဝေ, တတိယံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

“Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, there is an abundance of food, the harvest is good, alms-food is easy to obtain, and it is easy to maintain oneself by going on alms-round with bowl in hand. But there will come a time when there is a famine, a bad harvest, when alms-food is difficult to obtain, and it is not easy to maintain oneself by going on alms-round with bowl in hand. During a famine, people migrate to where there is an abundance of food. There, one’s dwelling is with company and crowded. When one’s dwelling is with company and crowded, it is not easy to attend to the teaching of the Buddhas; it is not easy to frequent remote forest and woodland dwellings. Before that undesirable, unloved, and disagreeable state comes upon me, come, I shall, in advance, arouse energy for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized, so that, being endowed with that Dhamma, I may dwell at ease even during a famine.’ This, bhikkhus, is the third future danger. Clearly seeing this, it is indeed proper for a bhikkhu to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘ဧတရဟိ ခေါ မနုဿာ သမဂ္ဂါ သမ္မောဒမာနာ အဝိဝဒမာနာ ခီရောဒကီဘူတာ အညမညံ ပိယစက္ခူဟိ သမ္ပဿန္တာ ဝိဟရန္တိ. ဟောတိ ခေါ ပန သော သမယော ယံ ဘယံ ဟောတိ အဋဝိသင်္ကောပေါ, စက္ကသမာရူဠှာ ဇာနပဒါ ပရိယာယန္တိ. ဘယေ ခေါ ပန သတိ မနုဿာ ယေန ခေမံ တေန သင်္ကမန္တိ. တတ္ထ သင်္ဂဏိကဝိဟာရော ဟောတိ အာကိဏ္ဏဝိဟာရော. သင်္ဂဏိကဝိဟာရေ ခေါ ပန သတိ အာကိဏ္ဏဝိဟာရေ န သုကရံ ဗုဒ္ဓါနံ သာသနံ မနသိ ကာတုံ, န သုကရာနိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတုံ. ပုရာ မံ သော ဓမ္မော အာဂစ္ဆတိ အနိဋ္ဌော အကန္တော အမနာပေါ; ဟန္ဒာဟံ ပဋိကစ္စေဝ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ, ယေနာဟံ ဓမ္မေန သမန္နာဂတော ဘယေပိ ဖာသုံ ဝိဟရိဿာမီ’တိ. ဣဒံ, ဘိက္ခဝေ, စတုတ္ထံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

“Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, people dwell in harmony, rejoicing together, without dispute, like milk and water mixed, looking at one another with loving eyes. But there will come a time when there is danger, a devastation caused by forest bandits, and the country-folk will travel about mounted on wheeled vehicles. When there is danger, people migrate to where there is safety. There, one’s dwelling is with company and crowded. When one’s dwelling is with company and crowded, it is not easy to attend to the teaching of the Buddhas; it is not easy to frequent remote forest and woodland dwellings. Before that undesirable, unloved, and disagreeable state comes upon me, come, I shall, in advance, arouse energy for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized, so that, being endowed with that Dhamma, I may dwell at ease even in times of danger.’ This, bhikkhus, is the fourth future danger. Clearly seeing this, it is indeed proper for a bhikkhu to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဣတိ ပဋိသဉ္စိက္ခတိ – ‘ဧတရဟိ ခေါ သံဃော သမဂ္ဂေါ သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသု ဝိဟရတိ. ဟောတိ ခေါ ပန သော သမယော ယံ သံဃော ဘိဇ္ဇတိ. သံဃေ ခေါ ပန ဘိန္နေ န သုကရံ ဗုဒ္ဓါနံ သာသနံ မနသိ ကာတုံ, န သုကရာနိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတုံ. ပုရာ မံ သော ဓမ္မော အာဂစ္ဆတိ အနိဋ္ဌော အကန္တော အမနာပေါ; ဟန္ဒာဟံ ပဋိကစ္စေဝ ဝီရိယံ အာရဘာမိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ, ယေနာဟံ ဓမ္မေန သမန္နာဂတော ဘိန္နေပိ သံဃေ ဖာသုံ ဝိဟရိဿာမီ’တိ. ဣဒံ, ဘိက္ခဝေ, ပဉ္စမံ အနာဂတဘယံ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန [Pg.93] အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ.

“Furthermore, bhikkhus, a bhikkhu reflects thus: ‘At present, the Saṅgha dwells in concord, rejoicing, without contention, with a single recitation, dwelling at ease. But there will come a time when the Saṅgha is split. When the Saṅgha is split, it is not easy to attend to the teaching of the Buddhas; it is not easy to frequent remote forest and woodland dwellings. Before that undesirable, unloved, and disagreeable state comes upon me, come, I shall, in advance, arouse energy for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized, so that, being endowed with that Dhamma, I may dwell at ease even when the Saṅgha is split.’ This, bhikkhus, is the fifth future danger. Clearly seeing this, it is indeed proper for a bhikkhu to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized.

‘‘ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ အနာဂတဘယာနိ သမ္ပဿမာနေန အလမေဝ ဘိက္ခုနာ အပ္ပမတ္တေန အာတာပိနာ ပဟိတတ္တေန ဝိဟရိတုံ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယာ’’တိ. အဋ္ဌမံ.

“These, bhikkhus, are the five future dangers. Clearly seeing these, it is indeed proper for a bhikkhu to dwell heedfully, ardently, and with a resolute mind for the attainment of the unattained, for the achievement of the unachieved, and for the realization of the unrealized.” Eighth.

၉. တတိယအနာဂတဘယသုတ္တံ

9. The Third Discourse on Future Dangers.

၇၉. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အနာဂတဘယာနိ ဧတရဟိ အသမုပ္ပန္နာနိ အာယတိံ သမုပ္ပဇ္ဇိဿန္တိ. တာနိ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗာနိ; ပဋိဗုဇ္ဈိတွာ စ တေသံ ပဟာနာယ ဝါယမိတဗ္ဗံ.

79. “Bhikkhus, these five future dangers, not yet arisen, will arise in the future. You should awaken to them; and having awakened to them, you should strive for their abandoning.”

‘‘ကတမာနိ ပဉ္စ? ဘဝိဿန္တိ, ဘိက္ခဝေ, ဘိက္ခူ အနာဂတမဒ္ဓါနံ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ အညေ ဥပသမ္ပာဒေဿန္တိ. တေပိ န သက္ခိဿန္တိ ဝိနေတုံ အဓိသီလေ အဓိစိတ္တေ အဓိပညာယ. တေပိ ဘဝိဿန္တိ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ အညေ ဥပသမ္ပာဒေဿန္တိ. တေပိ န သက္ခိဿန္တိ ဝိနေတုံ အဓိသီလေ အဓိစိတ္တေ အဓိပညာယ. တေပိ ဘဝိဿန္တိ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. ဣတိ ခေါ, ဘိက္ခဝေ, ဓမ္မသန္ဒောသာ ဝိနယသန္ဒောသော; ဝိနယသန္ဒောသာ ဓမ္မသန္ဒောသော. ဣဒံ, ဘိက္ခဝေ, ပဌမံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

“What are the five? In the future, bhikkhus, there will be bhikkhus who are undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, virtue, mind, and wisdom, will give ordination to others. They will be unable to train them in higher virtue, higher mind, and higher wisdom. Those others, too, will be undeveloped in body, virtue, mind, and wisdom. They, in turn, being undeveloped in body, virtue, mind, and wisdom, will give ordination to others. They too will be unable to train them in higher virtue, higher mind, and higher wisdom. And those others, too, will be undeveloped in body, virtue, mind, and wisdom. Thus, bhikkhus, from the corruption of the Dhamma comes the corruption of the Vinaya; from the corruption of the Vinaya comes the corruption of the Dhamma. This, bhikkhus, is the first future danger that has not yet arisen but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandoning.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ အညေသံ နိဿယံ ဒဿန္တိ. တေပိ န သက္ခိဿန္တိ ဝိနေတုံ အဓိသီလေ အဓိစိတ္တေ အဓိပညာယ. တေပိ ဘဝိဿန္တိ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ [Pg.94] အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ အညေသံ နိဿယံ ဒဿန္တိ. တေပိ န သက္ခိဿန္တိ ဝိနေတုံ အဓိသီလေ အဓိစိတ္တေ အဓိပညာယ. တေပိ ဘဝိဿန္တိ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. ဣတိ ခေါ, ဘိက္ခဝေ, ဓမ္မသန္ဒောသာ ဝိနယသန္ဒောသော; ဝိနယသန္ဒောသာ ဓမ္မသန္ဒောသော. ဣဒံ, ဘိက္ခဝေ, ဒုတိယံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

“Furthermore, bhikkhus, in the future there will be bhikkhus who are undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom, will give dependence to others. They will be unable to train them in higher virtue, higher mind, and higher wisdom. Those others, too, will be undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom, will give dependence to others. They will be unable to train them in higher virtue, higher mind, and higher wisdom. Those others, too, will be undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. Thus, bhikkhus, from the corruption of the Dhamma comes the corruption of the Vinaya; from the corruption of the Vinaya comes the corruption of the Dhamma. This, bhikkhus, is the second future danger that has not yet arisen but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandoning.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ အဘိဓမ္မကထံ ဝေဒလ္လကထံ ကထေန္တာ ကဏှဓမ္မံ ဩက္ကမမာနာ န ဗုဇ္ဈိဿန္တိ. ဣတိ ခေါ, ဘိက္ခဝေ, ဓမ္မသန္ဒောသာ ဝိနယသန္ဒောသော; ဝိနယသန္ဒောသာ ဓမ္မသန္ဒောသော. ဣဒံ, ဘိက္ခဝေ, တတိယံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

“Furthermore, bhikkhus, in the future there will be bhikkhus who are undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom. They, being undeveloped in body, undeveloped in virtue, undeveloped in mind, and undeveloped in wisdom, while giving talks on the Abhidhamma and the Vedalla, will enter into dark states without understanding. Thus, bhikkhus, from the corruption of the Dhamma comes the corruption of the Vinaya; from the corruption of the Vinaya comes the corruption of the Dhamma. This, bhikkhus, is the third future danger that has not yet arisen but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandoning.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ ယေ တေ သုတ္တန္တာ တထာဂတဘာသိတာ ဂမ္ဘီရာ ဂမ္ဘီရတ္ထာ လောကုတ္တရာ သုညတာပ္ပဋိသံယုတ္တာ, တေသု ဘညမာနေသု န သုဿူသိဿန္တိ, န သောတံ ဩဒဟိဿန္တိ, န အညာ စိတ္တံ ဥပဋ္ဌပေဿန္တိ, န စ တေ ဓမ္မေ ဥဂ္ဂဟေတဗ္ဗံ ပရိယာပုဏိတဗ္ဗံ မညိဿန္တိ. ယေ ပန တေ သုတ္တန္တာ ကဝိတာ ကာဝေယျာ စိတ္တက္ခရာ စိတ္တဗျဉ္ဇနာ ဗာဟိရကာ သာဝကဘာသိတာ, တေသု ဘညမာနေသု သုဿူသိဿန္တိ, သောတံ ဩဒဟိဿန္တိ, အညာ စိတ္တံ ဥပဋ္ဌပေဿန္တိ, တေ စ ဓမ္မေ ဥဂ္ဂဟေတဗ္ဗံ ပရိယာပုဏိတဗ္ဗံ မညိဿန္တိ. ဣတိ ခေါ, ဘိက္ခဝေ, ဓမ္မသန္ဒောသာ ဝိနယသန္ဒောသော; ဝိနယသန္ဒောသာ ဓမ္မသန္ဒောသော. ဣဒံ, ဘိက္ခဝေ, စတုတ္ထံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

“Furthermore, bhikkhus, in the future there will be bhikkhus with undeveloped bodies, undeveloped virtue, undeveloped minds, and undeveloped wisdom. Being undeveloped in body, virtue, mind, and wisdom, when those discourses spoken by the Tathāgata—deep, profound in meaning, supramundane, connected with emptiness—are being recited, they will not want to listen, will not lend an ear, will not apply their minds to final knowledge, nor will they consider those teachings worth learning and mastering. But when those discourses composed by poets—poetic, with beautiful letters and elegant phrases, external, spoken by the disciples of outsiders—are being recited, they will want to listen, will lend an ear, will apply their minds to final knowledge, and will consider those teachings worth learning and mastering. Thus, bhikkhus, from the corruption of the Dhamma comes the corruption of the Vinaya; from the corruption of the Vinaya comes the corruption of the Dhamma. This, bhikkhus, is the fourth future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandoning.”

‘‘ပုန [Pg.95] စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ အဘာဝိတကာယာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ. တေ အဘာဝိတကာယာ သမာနာ အဘာဝိတသီလာ အဘာဝိတစိတ္တာ အဘာဝိတပညာ ထေရာ ဘိက္ခူ ဗာဟုလိကာ ဘဝိဿန္တိ သာထလိကာ ဩက္ကမနေ ပုဗ္ဗင်္ဂမာ ပဝိဝေကေ နိက္ခိတ္တဓုရာ, န ဝီရိယံ အာရဘိဿန္တိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. တေသံ ပစ္ဆိမာ ဇနတာ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇိဿတိ. သာပိ ဘဝိဿတိ ဗာဟုလိကာ သာထလိကာ ဩက္ကမနေ ပုဗ္ဗင်္ဂမာ ပဝိဝေကေ နိက္ခိတ္တဓုရာ, န ဝီရိယံ အာရဘိဿတိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. ဣတိ ခေါ, ဘိက္ခဝေ, ဓမ္မသန္ဒောသာ ဝိနယသန္ဒောသော; ဝိနယသန္ဒောသာ ဓမ္မသန္ဒောသော. ဣဒံ, ဘိက္ခဝေ, ပဉ္စမံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ. ‘‘ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ အနာဂတဘယာနိ ဧတရဟိ အသမုပ္ပန္နာနိ အာယတိံ သမုပ္ပဇ္ဇိဿန္တိ. တာနိ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗာနိ; ပဋိဗုဇ္ဈိတွာ စ တေသံ ပဟာနာယ ဝါယမိတဗ္ဗ’’န္တိ. နဝမံ.

“Furthermore, bhikkhus, in the future there will be bhikkhus with undeveloped bodies, undeveloped virtue, undeveloped minds, and undeveloped wisdom. They, being undeveloped in body, virtue, mind, and wisdom, the elder bhikkhus will become ones who strive for abundance, who are lax, who take the lead in what leads to decline, and who have laid down the burden with regard to seclusion. They will not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. The later generation will follow their example. They too will become ones who strive for abundance, who are lax, who take the lead in what leads to decline, and who have laid down the burden with regard to seclusion; they will not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. Thus, bhikkhus, from the corruption of the Dhamma comes the corruption of the Vinaya; from the corruption of the Vinaya comes the corruption of the Dhamma. This, bhikkhus, is the fifth future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandoning. These, bhikkhus, are the five future dangers that have not yet arisen at present but will arise in the future. You should awaken to them; and having awakened to them, you should strive for their abandoning.” Ninth.

၁၀. စတုတ္ထအနာဂတဘယသုတ္တံ

10. The Fourth Discourse on Future Dangers

၈၀. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အနာဂတဘယာနိ ဧတရဟိ အသမုပ္ပန္နာနိ အာယတိံ သမုပ္ပဇ္ဇိဿန္တိ. တာနိ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗာနိ; ပဋိဗုဇ္ဈိတွာ စ တေသံ ပဟာနာယ ဝါယမိတဗ္ဗံ.

80. “Bhikkhus, these five future dangers, which have not yet arisen at present, will arise in the future. You should awaken to them; and having awakened to them, you should strive for their abandoning.”

‘‘ကတမာနိ ပဉ္စ? ဘဝိဿန္တိ, ဘိက္ခဝေ, ဘိက္ခူ အနာဂတမဒ္ဓါနံ စီဝရေ ကလျာဏကာမာ. တေ စီဝရေ ကလျာဏကာမာ သမာနာ ရိဉ္စိဿန္တိ ပံသုကူလိကတ္တံ, ရိဉ္စိဿန္တိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ; ဂါမနိဂမရာဇဓာနီသု ဩသရိတွာ ဝါသံ ကပ္ပေဿန္တိ, စီဝရဟေတု စ အနေကဝိဟိတံ အနေသနံ အပ္ပတိရူပံ အာပဇ္ဇိဿန္တိ. ဣဒံ, ဘိက္ခဝေ, ပဌမံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

“Which are the five? In the future, bhikkhus, there will be bhikkhus who are desirous of fine robes. Desirous of fine robes, they will abandon the practice of wearing refuse-rag robes; they will abandon the remote and secluded lodgings of the forest and wilderness; having entered villages, towns, and royal capitals, they will take up residence. And for the sake of robes, they will engage in various kinds of improper and unsuitable seeking. This, bhikkhus, is the first future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandoning.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ ပိဏ္ဍပါတေ ကလျာဏကာမာ. တေ ပိဏ္ဍပါတေ ကလျာဏကာမာ သမာနာ ရိဉ္စိဿန္တိ ပိဏ္ဍပါတိကတ္တံ[Pg.96], ရိဉ္စိဿန္တိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ; ဂါမနိဂမရာဇဓာနီသု ဩသရိတွာ ဝါသံ ကပ္ပေဿန္တိ ဇိဝှဂ္ဂေန ရသဂ္ဂါနိ ပရိယေသမာနာ, ပိဏ္ဍပါတဟေတု စ အနေကဝိဟိတံ အနေသနံ အပ္ပတိရူပံ အာပဇ္ဇိဿန္တိ. ဣဒံ, ဘိက္ခဝေ, ဒုတိယံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

Furthermore, monks, in the future there will be monks who are desirous of fine almsfood. Desirous of fine almsfood, they will abandon the alms-gatherer's practice; they will abandon the remote and secluded lodgings of the forest and wilderness; having entered villages, towns, and royal capitals, they will take up residence, seeking out the finest tastes with the tip of the tongue. And for the sake of almsfood, they will engage in various kinds of improper and unsuitable seeking. This, monks, is the second future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandonment.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ သေနာသနေ ကလျာဏကာမာ. တေ သေနာသနေ ကလျာဏကာမာ သမာနာ ရိဉ္စိဿန္တိ ရုက္ခမူလိကတ္တံ, ရိဉ္စိဿန္တိ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ; ဂါမနိဂမရာဇဓာနီသု ဩသရိတွာ ဝါသံ ကပ္ပေဿန္တိ, သေနာသနဟေတု စ အနေကဝိဟိတံ အနေသနံ အပ္ပတိရူပံ အာပဇ္ဇိဿန္တိ. ဣဒံ, ဘိက္ခဝေ, တတိယံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

Furthermore, monks, in the future there will be monks who are desirous of fine lodgings. Desirous of fine lodgings, they will abandon the tree-root-dweller's practice; they will abandon the remote and secluded lodgings of the forest and wilderness; having entered villages, towns, and royal capitals, they will take up residence. And for the sake of lodgings, they will engage in various kinds of improper and unsuitable seeking. This, monks, is the third future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandonment.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ ဘိက္ခုနီသိက္ခမာနာသမဏုဒ္ဒေသေဟိ သံသဋ္ဌာ ဝိဟရိဿန္တိ. ဘိက္ခုနီသိက္ခမာနာသမဏုဒ္ဒေသေဟိ သံသဂ္ဂေ ခေါ ပန, ဘိက္ခဝေ, သတိ ဧတံ ပါဋိကင်္ခံ – ‘အနဘိရတာ ဝါ ဗြဟ္မစရိယံ စရိဿန္တိ, အညတရံ ဝါ သံကိလိဋ္ဌံ အာပတ္တိံ အာပဇ္ဇိဿန္တိ, သိက္ခံ ဝါ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿန္တိ’. ဣဒံ, ဘိက္ခဝေ, စတုတ္ထံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

Furthermore, monks, in the future there will be monks who will dwell intermingled with nuns, female probationers, and male novices. When there is intermingling with nuns, female probationers, and male novices, monks, this is to be expected: either they will practice the holy life without delight, or they will fall into some defiling offense, or they will give up the training and revert to the lower life. This, monks, is the fourth future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandonment.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘဝိဿန္တိ ဘိက္ခူ အနာဂတမဒ္ဓါနံ အာရာမိကသမဏုဒ္ဒေသေဟိ သံသဋ္ဌာ ဝိဟရိဿန္တိ. အာရာမိကသမဏုဒ္ဒေသေဟိ သံသဂ္ဂေ ခေါ ပန, ဘိက္ခဝေ, သတိ ဧတံ ပါဋိကင်္ခံ – ‘အနေကဝိဟိတံ သန္နိဓိကာရပရိဘောဂံ အနုယုတ္တာ ဝိဟရိဿန္တိ, ဩဠာရိကမ္ပိ နိမိတ္တံ ကရိဿန္တိ, ပထဝိယာပိ ဟရိတဂ္ဂေပိ’. ဣဒံ, ဘိက္ခဝေ, ပဉ္စမံ အနာဂတဘယံ ဧတရဟိ အသမုပ္ပန္နံ အာယတိံ သမုပ္ပဇ္ဇိဿတိ. တံ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗံ; ပဋိဗုဇ္ဈိတွာ စ တဿ ပဟာနာယ ဝါယမိတဗ္ဗံ.

Furthermore, monks, in the future there will be monks who will live intermingled with monastery attendants and novices. When there is intermingling with monastery attendants and novices, monks, this is to be expected: they will live devoted to the use of various kinds of stored-up things; they will make gross signs, both on the earth and on green plants. This, monks, is the fifth future danger that has not yet arisen at present but will arise in the future. You should awaken to it; and having awakened to it, you should strive for its abandonment.

‘‘ဣမာနိ [Pg.97] ခေါ, ဘိက္ခဝေ, ပဉ္စ အနာဂတဘယာနိ ဧတရဟိ အသမုပ္ပန္နာနိ အာယတိံ သမုပ္ပဇ္ဇိဿန္တိ. တာနိ ဝေါ ပဋိဗုဇ္ဈိတဗ္ဗာနိ; ပဋိဗုဇ္ဈိတွာ စ တေသံ ပဟာနာယ ဝါယမိတဗ္ဗ’’န္တိ. ဒသမံ.

Monks, these are the five future dangers that have not yet arisen at present but will arise in the future. You should awaken to them; and having awakened to them, you should strive for their abandonment.” The tenth.

ယောဓာဇီဝဝဂ္ဂေါ တတိယော.

The Chapter on Warriors, the Third.

တဿုဒ္ဒါနံ –

The summary:

ဒွေ စေတောဝိမုတ္တိဖလာ, ဒွေ စ ဓမ္မဝိဟာရိနော;

ယောဓာဇီဝါ စ ဒွေ ဝုတ္တာ, စတ္တာရော စ အနာဂတာတိ.

Two on the fruits of the liberation of mind, and two on those who dwell in the Dhamma; two are spoken on warriors, and four on future dangers.

(၉) ၄. ထေရဝဂ္ဂေါ

4. The Chapter on Elders

၁. ရဇနီယသုတ္တံ

1. The Discourse on Things that Arouse Passion

၈၁. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? ရဇနီယေ ရဇ္ဇတိ, ဒုဿနီယေ ဒုဿတိ, မောဟနီယေ မုယှတိ, ကုပ္ပနီယေ ကုပ္ပတိ, မဒနီယေ မဇ္ဇတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ.

81. Monks, an elder monk endowed with five qualities is not dear to, is displeasing to, is not respected by, and is not esteemed by his companions in the holy life. With which five? He becomes passionate regarding things that arouse passion, becomes hostile regarding things that arouse hostility, becomes deluded regarding things that arouse delusion, becomes angry regarding things that arouse anger, and becomes intoxicated regarding things that arouse intoxication. Monks, an elder monk endowed with these five qualities is not dear to, is displeasing to, is not respected by, and is not esteemed by his companions in the holy life.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? ရဇနီယေ န ရဇ္ဇတိ, ဒုဿနီယေ န ဒုဿတိ, မောဟနီယေ န မုယှတိ, ကုပ္ပနီယေ န ကုပ္ပတိ, မဒနီယေ န မဇ္ဇတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. ပဌမံ.

Monks, an elder monk endowed with five qualities is dear to, is pleasing to, is respected by, and is esteemed by his companions in the holy life. With which five? He does not become passionate regarding things that arouse passion, does not become hostile regarding things that arouse hostility, does not become deluded regarding things that arouse delusion, does not become angry regarding things that arouse anger, and does not become intoxicated regarding things that arouse intoxication. Monks, an elder monk endowed with these five qualities is dear to, is pleasing to, is respected by, and is esteemed by his companions in the holy life. The first.

၂. ဝီတရာဂသုတ္တံ

2. The Discourse on Being Free from Passion

၈၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ. ကတမေဟိ [Pg.98] ပဉ္စဟိ? အဝီတရာဂေါ ဟောတိ, အဝီတဒေါသော ဟောတိ, အဝီတမောဟော ဟောတိ, မက္ခီ စ, ပဠာသီ စ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ.

82. Monks, an elder monk endowed with five qualities is not dear to, is displeasing to, is not respected by, and is not esteemed by his companions in the holy life. With which five? He is not free from passion, is not free from ill will, is not free from delusion, is contemptuous, and is competitive. Monks, an elder monk endowed with these five qualities is not dear to, is displeasing to, is not respected by, and is not esteemed by his companions in the holy life.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? ဝီတရာဂေါ ဟောတိ, ဝီတဒေါသော ဟောတိ, ဝီတမောဟော ဟောတိ, အမက္ခီ စ, အပဠာသီ စ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. ဒုတိယံ.

Monks, an elder monk endowed with five qualities is dear to, is pleasing to, is respected by, and is esteemed by his companions in the holy life. With which five? He is free from passion, is free from ill will, is free from delusion, is not contemptuous, and is not competitive. Monks, an elder monk endowed with these five qualities is dear to, is pleasing to, is respected by, and is esteemed by his companions in the holy life. The second.

၃. ကုဟကသုတ္တံ

3. The Discourse on the Deceiver

၈၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? ကုဟကော စ ဟောတိ, လပကော စ, နေမိတ္တိကော စ, နိပ္ပေသိကော စ, လာဘေန စ လာဘံ နိဇိဂီသိတာ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ.

83. “Monks, an elder monk endowed with five qualities is not dear, is disagreeable, not respected, and not to be cultivated by his fellow monks. With which five? He is a deceiver, a flatterer, one who hints, one who belittles, and one who seeks gain by means of gain. Monks, an elder monk endowed with these five qualities is not dear, is disagreeable, not respected, and not to be cultivated by his fellow monks.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? န စ ကုဟကော ဟောတိ, န စ လပကော, န စ နေမိတ္တိကော, န စ နိပ္ပေသိကော, န စ လာဘေန လာဘံ နိဇိဂီသိတာ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. တတိယံ.

“Monks, an elder monk endowed with five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks. With which five? He is not a deceiver, not a flatterer, not one who hints, not one who belittles, and not one who seeks gain by means of gain. Monks, an elder monk endowed with these five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks.” The third.

၄. အဿဒ္ဓသုတ္တံ

4. The Discourse on the Faithless

၈၄. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ, အမနာပေါ စ အဂရု စ အဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? အဿဒ္ဓေါ ဟောတိ, အဟိရိကော ဟောတိ, အနောတ္တပ္ပီ ဟောတိ[Pg.99], ကုသီတော ဟောတိ, ဒုပ္ပညော ဟောတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ.

84. “Monks, an elder monk endowed with five qualities is not dear, is disagreeable, not respected, and not to be cultivated by his fellow monks. With which five? He is faithless, shameless, unscrupulous, lazy, and unwise. Monks, an elder monk endowed with these five qualities is not dear, is disagreeable, not respected, and not to be cultivated by his fellow monks.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? သဒ္ဓေါ ဟောတိ, ဟိရီမာ ဟောတိ, ဩတ္တပ္ပီ ဟောတိ, အာရဒ္ဓဝီရိယော ဟောတိ, ပညဝါ ဟောတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. စတုတ္ထံ.

“Monks, an elder monk endowed with five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks. With which five? He is faithful, possesses a sense of shame, is scrupulous, has aroused energy, and is wise. Monks, an elder monk endowed with these five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks.” The fourth.

၅. အက္ခမသုတ္တံ

5. The Discourse on Impatience

၈၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? အက္ခမော ဟောတိ ရူပါနံ, အက္ခမော သဒ္ဒါနံ, အက္ခမော ဂန္ဓာနံ, အက္ခမော ရသာနံ, အက္ခမော ဖောဋ္ဌဗ္ဗာနံ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ.

85. “Monks, an elder monk endowed with five qualities is not dear, is disagreeable, not respected, and not to be cultivated by his fellow monks. With which five? He is impatient with forms, impatient with sounds, impatient with odors, impatient with tastes, and impatient with tactile objects. Monks, an elder monk endowed with these five qualities is not dear, is disagreeable, not respected, and not to be cultivated by his fellow monks.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? ခမော ဟောတိ ရူပါနံ, ခမော သဒ္ဒါနံ, ခမော ဂန္ဓာနံ, ခမော ရသာနံ, ခမော ဖောဋ္ဌဗ္ဗာနံ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. ပဉ္စမံ.

“Monks, an elder monk endowed with five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks. With which five? He is patient with forms, patient with sounds, patient with odors, patient with tastes, and patient with tactile objects. Monks, an elder monk endowed with these five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks.” The fifth.

၆. ပဋိသမ္ဘိဒါပတ္တသုတ္တံ

6. The Discourse on Attaining the Analytical Knowledges

၈၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? အတ္ထပဋိသမ္ဘိဒါပတ္တော ဟောတိ, ဓမ္မပဋိသမ္ဘိဒါပတ္တော ဟောတိ, နိရုတ္တိပဋိသမ္ဘိဒါပတ္တော ဟောတိ, ပဋိဘာနပဋိသမ္ဘိဒါပတ္တော ဟောတိ, ယာနိ တာနိ သဗြဟ္မစာရီနံ ဥစ္စာဝစာနိ ကိံကရဏီယာနိ တတ္ထ ဒက္ခော ဟောတိ အနလသော တတြုပါယာယ ဝီမံသာယ သမန္နာဂတော အလံ ကာတုံ [Pg.100] အလံ သံဝိဓာတုံ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. ဆဋ္ဌံ.

86. “Monks, an elder monk endowed with five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks. With which five? He has attained the analytical knowledge of meaning, the analytical knowledge of the Dhamma, the analytical knowledge of language, and the analytical knowledge of ready wit; and in regard to the various duties, major and minor, for his fellow monks, he is skilled and tireless, endowed with investigative wisdom into the means for accomplishing them, capable of acting and of managing. Monks, an elder monk endowed with these five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks.” The sixth.

၇. သီလဝန္တသုတ္တံ

7. The Discourse on the Virtuous One

၈၇. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ. အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; ကလျာဏဝါစော ဟောတိ ကလျာဏဝါက္ကရဏော ပေါရိယာ ဝါစာယ သမန္နာဂတော ဝိဿဋ္ဌာယ အနေလဂဠာယ အတ္ထဿ ဝိညာပနိယာ; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. သတ္တမံ.

87. “Monks, an elder monk endowed with five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks. With which five? He is virtuous: he dwells restrained by the Pātimokkha, is accomplished in conduct and resort, sees danger in the slightest faults, and undertakes and trains in the training rules. He is one who has heard much, retains what he has heard, and has accumulated what he has heard; those teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaiming the perfectly complete and pure holy life—such teachings have been much heard by him, are borne in mind, recited verbally, mentally investigated, and penetrated well by wisdom. He has good speech and a good delivery, being endowed with urbane speech that is distinct, fluent, and conveys the meaning. He is a gainer at will, without trouble or difficulty, of the four jhānas that pertain to the higher mind and are pleasant dwellings in this very life. By the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, he dwells in it. Monks, an elder monk endowed with these five qualities is dear, is agreeable, is respected, and is to be cultivated by his fellow monks.” The seventh.

၈. ထေရသုတ္တံ

8. The Discourse on the Elder

၈၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု ဗဟုဇနအဟိတာယ ပဋိပန္နော ဟောတိ ဗဟုဇနအသုခါယ ဗဟုနော ဇနဿ အနတ္ထာယ အဟိတာယ ဒုက္ခာယ ဒေဝမနုဿာနံ.

88. “Monks, an elder monk endowed with five qualities is practicing for the non-welfare of many people, for the unhappiness of many people, for the non-benefit of many people, for the non-welfare and suffering of devas and humans.”

‘‘ကတမေဟိ ပဉ္စဟိ? ထေရော ဟောတိ ရတ္တညူ စိရပဗ္ဗဇိတော; ဉာတော ဟောတိ ယသဿီ သဂဟဋ္ဌပဗ္ဗဇိတာနံ ဗဟုဇနပရိဝါရော; လာဘီ ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ [Pg.101] ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ အပ္ပဋိဝိဒ္ဓါ; မိစ္ဆာဒိဋ္ဌိကော ဟောတိ ဝိပရီတဒဿနော, သော ဗဟုဇနံ သဒ္ဓမ္မာ ဝုဋ္ဌာပေတွာ အသဒ္ဓမ္မေ ပတိဋ္ဌာပေတိ. ထေရော ဘိက္ခု ရတ္တညူ စိရပဗ္ဗဇိတော ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ, ဉာတော ထေရော ဘိက္ခု ယသဿီ သဂဟဋ္ဌပဗ္ဗဇိတာနံ ဗဟုဇနပရိဝါရော ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ, လာဘီ ထေရော ဘိက္ခု စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ, ဗဟုဿုတော ထေရော ဘိက္ခု သုတဓရော သုတသန္နိစယော ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု ဗဟုဇနအဟိတာယ ပဋိပန္နော ဟောတိ ဗဟုဇနအသုခါယ ဗဟုနော ဇနဿ အနတ္ထာယ အဟိတာယ ဒုက္ခာယ ဒေဝမနုဿာနံ.

“What five? He is an elder, experienced and long gone forth; he is well-known and renowned, with a large following of householders and renunciants; he is a recipient of robes, almsfood, lodging, and medicinal requisites for use in sickness; he is learned, a bearer of the teachings, and an accumulator of the teachings. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the entirely complete and pure holy life—such teachings are much learned by him, retained, familiarized by speech, and examined by mind, but are not penetrated by view; he is of wrong view, of perverted vision. He makes many people rise up from the true Dhamma and establishes them in the false Dhamma. Thinking, ‘This elder bhikkhu is experienced and long gone forth,’ they follow his example. Thinking, ‘This elder bhikkhu is well-known, renowned, with a large following of householders and renunciants,’ they follow his example. Thinking, ‘This elder bhikkhu is a recipient of robes, almsfood, lodging, and medicinal requisites for use in sickness,’ they follow his example. Thinking, ‘This elder bhikkhu is learned, a bearer of the teachings, and an accumulator of the teachings,’ they follow his example. Bhikkhus, an elder bhikkhu endowed with these five qualities is practicing for the non-welfare of many people, for the unhappiness of many people, for the non-benefit of the multitude, and for the non-welfare and suffering of devas and humans.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု ဗဟုဇနဟိတာယ ပဋိပန္နော ဟောတိ ဗဟုဇနသုခါယ ဗဟုနော ဇနဿ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာနံ.

“Bhikkhus, an elder bhikkhu endowed with five qualities is practicing for the welfare of many people, for the happiness of many people, for the benefit of the multitude, and for the welfare and happiness of devas and humans.

‘‘ကတမေဟိ ပဉ္စဟိ? ထေရော ဟောတိ ရတ္တညူ စိရပဗ္ဗဇိတော; ဉာတော ဟောတိ ယသဿီ သဂဟဋ္ဌပဗ္ဗဇိတာနံ ဗဟုဇနပရိဝါရော; လာဘီ ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; သမ္မာဒိဋ္ဌိကော ဟောတိ အဝိပရီတဒဿနော, သော ဗဟုဇနံ အသဒ္ဓမ္မာ ဝုဋ္ဌာပေတွာ သဒ္ဓမ္မေ ပတိဋ္ဌာပေတိ. ထေရော ဘိက္ခု ရတ္တညူ စိရပဗ္ဗဇိတော ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ, ဉာတော ထေရော ဘိက္ခု ယသဿီ သဂဟဋ္ဌပဗ္ဗဇိတာနံ ဗဟုဇနပရိဝါရော ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ, လာဘီ ထေရော ဘိက္ခု စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ, ဗဟုဿုတော ထေရော ဘိက္ခု သုတဓရော သုတသန္နိစယော ဣတိပိဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု ဗဟုဇနဟိတာယ ပဋိပန္နော ဟောတိ ဗဟုဇနသုခါယ [Pg.102] ဗဟုနော ဇနဿ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာန’’န္တိ. အဋ္ဌမံ.

“What five? He is an elder, experienced and long gone forth; he is well-known and renowned, with a large following of householders and renunciants; he is a recipient of robes, almsfood, lodging, and medicinal requisites for use in sickness; he is learned, a bearer of the teachings, and an accumulator of the teachings. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the entirely complete and pure holy life—such teachings are much learned by him, retained, familiarized by speech, examined by mind, and are well penetrated by view; he is of right view, of unperverted vision. He makes many people rise up from the false Dhamma and establishes them in the true Dhamma. Thinking, ‘This elder bhikkhu is experienced and long gone forth,’ they follow his example. Thinking, ‘This elder bhikkhu is well-known, renowned, with a large following of householders and renunciants,’ they follow his example. Thinking, ‘This elder bhikkhu is a recipient of robes, almsfood, lodging, and medicinal requisites for use in sickness,’ they follow his example. Thinking, ‘This elder bhikkhu is learned, a bearer of the teachings, and an accumulator of the teachings,’ they follow his example. Bhikkhus, an elder bhikkhu endowed with these five qualities is practicing for the welfare of many people, for the happiness of many people, for the benefit of the multitude, and for the welfare and happiness of devas and humans.” The Eighth.

၉. ပဌမသေခသုတ္တံ

9. The First Discourse on the Trainee

၈၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ကမ္မာရာမတာ, ဘဿာရာမတာ, နိဒ္ဒါရာမတာ, သင်္ဂဏိကာရာမတာ, ယထာဝိမုတ္တံ စိတ္တံ န ပစ္စဝေက္ခတိ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ.

89. “Bhikkhus, these five things lead to the decline of a bhikkhu who is a trainee. What five? Delighting in work, delighting in talk, delighting in sleep, delighting in company, and not reviewing the mind as it has been liberated. Bhikkhus, these five things lead to the decline of a bhikkhu who is a trainee.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? န ကမ္မာရာမတာ, န ဘဿာရာမတာ, န နိဒ္ဒါရာမတာ, န သင်္ဂဏိကာရာမတာ, ယထာဝိမုတ္တံ စိတ္တံ ပစ္စဝေက္ခတိ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တီ’’တိ. နဝမံ.

“Bhikkhus, these five things lead to the non-decline of a bhikkhu who is a trainee. What five? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, and reviewing the mind as it has been liberated. Bhikkhus, these five things lead to the non-decline of a bhikkhu who is a trainee.” The Ninth.

၁၀. ဒုတိယသေခသုတ္တံ

10. The Second Discourse on the Trainee

၉၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု ဗဟုကိစ္စော ဟောတိ ဗဟုကရဏီယော ဝိယတ္တော ကိံကရဏီယေသု; ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, ပဌမော ဓမ္မော သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တတိ.

90. “Bhikkhus, these five things lead to the decline of a bhikkhu who is a trainee. What five? Here, bhikkhus, a bhikkhu who is a trainee has many duties, has much to do, and is skilled in his responsibilities; he forsakes seclusion and does not devote himself to internal serenity of mind. This, bhikkhus, is the first thing that leads to the decline of a bhikkhu who is a trainee.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု အပ္ပမတ္တကေန ကမ္မေန ဒိဝသံ အတိနာမေတိ; ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဓမ္မော သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တတိ.

“Furthermore, bhikkhus, a bhikkhu who is a trainee passes the day with some trifling work; he forsakes seclusion and does not devote himself to internal serenity of mind. This, bhikkhus, is the second thing that leads to the decline of a bhikkhu who is a trainee.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု သံသဋ္ဌော ဝိဟရတိ ဂဟဋ္ဌပဗ္ဗဇိတေဟိ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန; ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, တတိယော ဓမ္မော သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တတိ.

“Furthermore, bhikkhus, a bhikkhu who is a trainee dwells associating with householders and the ordained through an inappropriate lay association; he forsakes seclusion and does not devote himself to internal serenity of mind. This, bhikkhus, is the third thing that leads to the decline of a bhikkhu who is a trainee.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု အကာလေန ဂါမံ ပဝိသတိ, အတိဒိဝါ ပဋိက္ကမတိ; ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဓမ္မော သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တတိ.

“Furthermore, bhikkhus, a bhikkhu who is a trainee enters a village at the wrong time and returns late in the day; he forsakes seclusion and does not devote himself to internal serenity of mind. This, bhikkhus, is the fourth thing that leads to the decline of a bhikkhu who is a trainee.”

‘‘ပုန [Pg.103] စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု ယာယံ ကထာ အာဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ န နိကာမလာဘီ ဟောတိ န အကိစ္ဆလာဘီ န အကသိရလာဘီ ; ရိဉ္စတိ ပဋိသလ္လာနံ, နာနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဓမ္မော သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ.

Furthermore, bhikkhus, a bhikkhu who is a trainee is not one who obtains at will, without difficulty, and without trouble, such talk as is conducive to effacement and suitable for the opening of the mind, that is to say: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation; he forsakes seclusion and does not devote himself to internal serenity of mind. This, bhikkhus, is the fifth thing that leads to the decline of a bhikkhu who is a trainee. Indeed, bhikkhus, these five things lead to the decline of a bhikkhu who is a trainee.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု န ဗဟုကိစ္စော ဟောတိ န ဗဟုကရဏီယော ဝိယတ္တော ကိံကရဏီယေသု; န ရိဉ္စတိ ပဋိသလ္လာနံ, အနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, ပဌမော ဓမ္မော သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တတိ.

Bhikkhus, these five things lead to the non-decline of a bhikkhu who is a trainee. Which five? Here, bhikkhus, a bhikkhu who is a trainee is not busy with many duties or tasks, and is skilled in his responsibilities; he does not forsake seclusion and devotes himself to internal serenity of mind. This, bhikkhus, is the first thing that leads to the non-decline of a bhikkhu who is a trainee.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု န အပ္ပမတ္တကေန ကမ္မေန ဒိဝသံ အတိနာမေတိ; န ရိဉ္စတိ ပဋိသလ္လာနံ, အနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဓမ္မော သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, a bhikkhu who is a trainee does not pass the day with some trifling work; he does not forsake seclusion and devotes himself to internal serenity of mind. This, bhikkhus, is the second thing that leads to the non-decline of a bhikkhu who is a trainee.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု အသံသဋ္ဌော ဝိဟရတိ ဂဟဋ္ဌပဗ္ဗဇိတေဟိ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန; န ရိဉ္စတိ ပဋိသလ္လာနံ, အနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, တတိယော ဓမ္မော သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, a bhikkhu who is a trainee dwells unentangled with householders and the ordained through inappropriate lay association; he does not forsake seclusion and devotes himself to internal serenity of mind. This, bhikkhus, is the third thing that leads to the non-decline of a bhikkhu who is a trainee.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု န အတိကာလေန ဂါမံ ပဝိသတိ, နာတိဒိဝါ ပဋိက္ကမတိ; န ရိဉ္စတိ ပဋိသလ္လာနံ, အနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဓမ္မော သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, a bhikkhu who is a trainee does not enter a village too late and does not return late in the day; he does not forsake seclusion and devotes himself to internal serenity of mind. This, bhikkhus, is the fourth thing that leads to the non-decline of a bhikkhu who is a trainee.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု ယာယံ ကထာ အာဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ [Pg.104] နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; န ရိဉ္စတိ ပဋိသလ္လာနံ, အနုယုဉ္ဇတိ အဇ္ဈတ္တံ စေတောသမထံ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဓမ္မော သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တီ’’တိ. ဒသမံ.

Furthermore, bhikkhus, a bhikkhu who is a trainee is one who obtains at will, without difficulty, and without trouble, such talk as is conducive to effacement and suitable for the opening of the mind, that is to say: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, and talk on the knowledge and vision of liberation; he does not forsake seclusion and devotes himself to internal serenity of mind. This, bhikkhus, is the fifth thing that leads to the non-decline of a bhikkhu who is a trainee. Indeed, bhikkhus, these five things lead to the non-decline of a bhikkhu who is a trainee. The tenth.

ထေရဝဂ္ဂေါ စတုတ္ထော.

The Chapter on the Elder, the fourth.

တဿုဒ္ဒါနံ –

The summary:

ရဇနီယော ဝီတရာဂေါ, ကုဟကာဿဒ္ဓအက္ခမာ;

ပဋိသမ္ဘိဒါ စ သီလေန, ထေရော သေခါ ပရေ ဒုဝေတိ.

Passion, the one free from lust, the deceiver, the faithless, the intolerant; Analytical knowledge and virtue, the elder, and the other two on the trainee.

(၁၀) ၅. ကကုဓဝဂ္ဂေါ

(10) 5. The Kakudha Chapter

၁. ပဌမသမ္ပဒါသုတ္တံ

1. The First Discourse on Accomplishments

၉၁. ‘‘ပဉ္စိမာ, ဘိက္ခဝေ, သမ္ပဒါ. ကတမာ ပဉ္စ? သဒ္ဓါသမ္ပဒါ, သီလသမ္ပဒါ, သုတသမ္ပဒါ, စာဂသမ္ပဒါ, ပညာသမ္ပဒါ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမ္ပဒါ’’တိ. ပဌမံ.

91. Bhikkhus, there are these five accomplishments. What five? The accomplishment in faith, the accomplishment in virtue, the accomplishment in learning, the accomplishment in generosity, and the accomplishment in wisdom. These, bhikkhus, are the five accomplishments. First.

၂. ဒုတိယသမ္ပဒါသုတ္တံ

2. The Second Discourse on Accomplishments

၉၂. ‘‘ပဉ္စိမာ, ဘိက္ခဝေ, သမ္ပဒါ. ကတမာ ပဉ္စ? သီလသမ္ပဒါ, သမာဓိသမ္ပဒါ, ပညာသမ္ပဒါ, ဝိမုတ္တိသမ္ပဒါ, ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမ္ပဒါ’’တိ. ဒုတိယံ.

92. Bhikkhus, there are these five accomplishments. What five? The accomplishment in virtue, the accomplishment in concentration, the accomplishment in wisdom, the accomplishment in liberation, and the accomplishment in the knowledge and vision of liberation. These, bhikkhus, are the five accomplishments. Second.

၃. ဗျာကရဏသုတ္တံ

3. The Discourse on Declarations of Final Knowledge

၉၃. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အညာဗျာကရဏာနိ. ကတမာနိ ပဉ္စ? မန္ဒတ္တာ မောမူဟတ္တာ အညံ ဗျာကရောတိ; ပါပိစ္ဆော ဣစ္ဆာပကတော အညံ ဗျာကရောတိ; ဥမ္မာဒါ စိတ္တက္ခေပါ အညံ ဗျာကရောတိ; အဓိမာနေန အညံ ဗျာကရောတိ; သမ္မဒေဝ အညံ ဗျာကရောတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ အညာဗျာကရဏာနီ’’တိ. တတိယံ.

93. Bhikkhus, there are these five declarations of final knowledge. What five? One makes a declaration of final knowledge out of dullness and delusion; one makes a declaration of final knowledge because one has evil wishes and is overcome by desire; one makes a declaration of final knowledge because of madness and mental derangement; one makes a declaration of final knowledge out of overestimation; one makes a declaration of final knowledge rightly. These, bhikkhus, are the five declarations of final knowledge. Third.

၄. ဖာသုဝိဟာရသုတ္တံ

4. The Discourse on Comfortable Abidings

၉၄. ‘‘ပဉ္စိမေ[Pg.105], ဘိက္ခဝေ, ဖာသုဝိဟာရာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဖာသုဝိဟာရာ’’တိ. စတုတ္ထံ.

94. Bhikkhus, there are these five comfortable abidings. What five? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of initial thought and sustained thought… he enters and abides in the second jhāna… the third jhāna… the fourth jhāna. With the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having realized it, abides therein. These, bhikkhus, are the five comfortable abidings. Fourth.

၅. အကုပ္ပသုတ္တံ

5. The Discourse on the Unshakeable

၉၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထပဋိသမ္ဘိဒါပတ္တော ဟောတိ, ဓမ္မပဋိသမ္ဘိဒါပတ္တော ဟောတိ, နိရုတ္တိပဋိသမ္ဘိဒါပတ္တော ဟောတိ, ပဋိဘာနပဋိသမ္ဘိဒါပတ္တော ဟောတိ, ယထာဝိမုတ္တံ စိတ္တံ ပစ္စဝေက္ခတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတီ’’တိ. ပဉ္စမံ.

95. Bhikkhus, endowed with five qualities, a bhikkhu before long penetrates the unshakeable. With what five? Here, bhikkhus, a bhikkhu has attained the analytical knowledge of meaning, has attained the analytical knowledge of the Dhamma, has attained the analytical knowledge of language, has attained the analytical knowledge of perspicuity, and he reviews the mind as it is liberated. Endowed with these five qualities, bhikkhus, a bhikkhu before long penetrates the unshakeable. Fifth.

၆. သုတဓရသုတ္တံ

6. The Discourse on One Who Retains the Teachings

၉၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာနာပါနဿတိံ အာသေဝန္တော နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အပ္ပဋ္ဌော ဟောတိ အပ္ပကိစ္စော သုဘရော သုသန္တောသော ဇီဝိတပရိက္ခာရေသု; အပ္ပာဟာရော ဟောတိ အနောဒရိကတ္တံ အနုယုတ္တော; အပ္ပမိဒ္ဓေါ ဟောတိ ဇာဂရိယံ အနုယုတ္တော; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; ယထာဝိမုတ္တံ စိတ္တံ ပစ္စဝေက္ခတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာနာပါနဿတိံ အာသေဝန္တော နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတီ’’တိ. ဆဋ္ဌံ.

96. “Monks, endowed with five qualities, a monk cultivating mindfulness of breathing attains the unshakeable in no long time. What five? Here, monks, a monk has few undertakings, has few duties, is easy to support, and is content with the requisites of life; he eats little, devoted to not filling his belly; he has little drowsiness and is devoted to wakefulness. He is learned, retains what he has heard, and accumulates what he has heard; those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure holy life—such teachings he has learned much of, retained, verbally familiarized, mentally reflected upon, and penetrated well by view. He reviews the mind as it is liberated. Endowed with these five qualities, monks, a monk cultivating mindfulness of breathing attains the unshakeable in no long time.” Sixth.

၇. ကထာသုတ္တံ

7. The Discourse on Talk

၉၇. ‘‘ပဉ္စဟိ[Pg.106], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာနာပါနဿတိံ ဘာဝေန္တော နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အပ္ပဋ္ဌော ဟောတိ အပ္ပကိစ္စော သုဘရော သုသန္တောသော ဇီဝိတပရိက္ခာရေသု; အပ္ပာဟာရော ဟောတိ အနောဒရိကတ္တံ အနုယုတ္တော; အပ္ပမိဒ္ဓေါ ဟောတိ ဇာဂရိယံ အနုယုတ္တော; ယာယံ ကထာ အာဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ…ပေ… ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; ယထာဝိမုတ္တံ စိတ္တံ ပစ္စဝေက္ခတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာနာပါနဿတိံ ဘာဝေန္တော နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတီ’’တိ. သတ္တမံ.

97. “Monks, a monk endowed with five qualities, developing mindfulness of breathing, will soon penetrate the unshakable. What five? Here, monks, a monk has few undertakings and few duties, is easy to support, and is content with the requisites of life; he eats little, devoted to not filling his belly; he has little drowsiness and is devoted to wakefulness; he obtains at will, without trouble or difficulty, talk that is conducive to effacement and to the opening of the mind, such as talk on fewness of wishes…talk on the knowledge and vision of liberation; he reviews his mind as it is liberated. Monks, a monk endowed with these five qualities, developing mindfulness of breathing, will soon penetrate the unshakable.” The seventh.

၈. အာရညကသုတ္တံ

8. The Discourse on the Forest Dweller

၉၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာနာပါနဿတိံ ဗဟုလီကရောန္တော နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အပ္ပဋ္ဌော ဟောတိ အပ္ပကိစ္စော သုဘရော သုသန္တောသော ဇီဝိတပရိက္ခာရေသု; အပ္ပာဟာရော ဟောတိ အနောဒရိကတ္တံ အနုယုတ္တော; အပ္ပမိဒ္ဓေါ ဟောတိ ဇာဂရိယံ အနုယုတ္တော; အာရညကော ဟောတိ ပန္တသေနာသနော; ယထာဝိမုတ္တံ စိတ္တံ ပစ္စဝေက္ခတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာနာပါနဿတိံ ဗဟုလီကရောန္တော နစိရဿေဝ အကုပ္ပံ ပဋိဝိဇ္ဈတီ’’တိ. အဋ္ဌမံ.

98. “Monks, a monk endowed with five qualities, frequently practicing mindfulness of breathing, will soon penetrate the unshakable. What five? Here, monks, a monk has few undertakings and few duties, is easy to support, and is content with the requisites of life; he eats little, devoted to not filling his belly; he has little drowsiness and is devoted to wakefulness; he is a forest dweller, one who frequents remote lodgings; he reviews his mind as it is liberated. Monks, a monk endowed with these five qualities, frequently practicing mindfulness of breathing, will soon penetrate the unshakable.” The eighth.

၉. သီဟသုတ္တံ

9. The Discourse on the Lion

၉၉. ‘‘သီဟော, ဘိက္ခဝေ, မိဂရာဇာ သာယနှသမယံ အာသယာ နိက္ခမတိ; အာသယာ နိက္ခမိတွာ ဝိဇမ္ဘတိ; ဝိဇမ္ဘိတွာ သမန္တာ စတုဒ္ဒိသံ အနုဝိလောကေတိ; သမန္တာ စတုဒ္ဒိသံ အနုဝိလောကေတွာ တိက္ခတ္တုံ သီဟနာဒံ နဒတိ; တိက္ခတ္တုံ သီဟနာဒံ နဒိတွာ ဂေါစရာယ ပက္ကမတိ. သော ဟတ္ထိဿ စေပိ ပဟာရံ ဒေတိ, သက္ကစ္စညေဝ ပဟာရံ ဒေတိ, နော အသက္ကစ္စံ; မဟိံသဿ စေပိ ပဟာရံ ဒေတိ, သက္ကစ္စညေဝ ပဟာရံ ဒေတိ, နော အသက္ကစ္စံ; ဂဝဿ စေပိ ပဟာရံ ဒေတိ, သက္ကစ္စညေဝ ပဟာရံ ဒေတိ, နော အသက္ကစ္စံ; ဒီပိဿ စေပိ [Pg.107] ပဟာရံ ဒေတိ, သက္ကစ္စညေဝ ပဟာရံ ဒေတိ, နော အသက္ကစ္စံ; ခုဒ္ဒကာနဉ္စေပိ ပါဏာနံ ပဟာရံ ဒေတိ အန္တမသော သသဗိဠာရာနမ္ပိ, သက္ကစ္စညေဝ ပဟာရံ ဒေတိ, နော အသက္ကစ္စံ. တံ ကိဿ ဟေတု? ‘မာ မေ ယောဂ္ဂပထော နဿာ’တိ.

99. “Monks, in the evening the lion, the king of beasts, comes out from his lair. Having come out, he stretches; having stretched, he surveys the four directions all around; having surveyed the four directions all around, he roars the lion’s roar three times; having roared the lion’s roar three times, he sets out for his feeding ground. If he strikes an elephant, he strikes attentively, not inattentively; if he strikes a buffalo, he strikes attentively, not inattentively; if he strikes a cow, he strikes attentively, not inattentively; if he strikes a leopard, he strikes attentively, not inattentively; if he strikes even small creatures, down to a hare and a cat, he strikes attentively, not inattentively. For what reason? ‘Let not my applied effort be lost.’”

‘‘သီဟောတိ ခေါ, ဘိက္ခဝေ, တထာဂတဿေတံ အဓိဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ. ယံ ခေါ, ဘိက္ခဝေ, တထာဂတော ပရိသာယ ဓမ္မံ ဒေသေတိ, ဣဒမဿ ဟောတိ သီဟနာဒသ္မိံ. ဘိက္ခူနဉ္စေပိ, ဘိက္ခဝေ, တထာဂတော ဓမ္မံ ဒေသေတိ, သက္ကစ္စညေဝ တထာဂတော ဓမ္မံ ဒေသေတိ, နော အသက္ကစ္စံ; ဘိက္ခုနီနဉ္စေပိ, ဘိက္ခဝေ, တထာဂတော ဓမ္မံ ဒေသေတိ, သက္ကစ္စညေဝ တထာဂတော ဓမ္မံ ဒေသေတိ, နော အသက္ကစ္စံ; ဥပါသကာနဉ္စေပိ, ဘိက္ခဝေ, တထာဂတော ဓမ္မံ ဒေသေတိ, သက္ကစ္စညေဝ တထာဂတော ဓမ္မံ ဒေသေတိ, နော အသက္ကစ္စံ; ဥပါသိကာနဉ္စေပိ, ဘိက္ခဝေ, တထာဂတော ဓမ္မံ ဒေသေတိ, သက္ကစ္စညေဝ တထာဂတော ဓမ္မံ ဒေသေတိ, နော အသက္ကစ္စံ; ပုထုဇ္ဇနာနဉ္စေပိ, ဘိက္ခဝေ, တထာဂတော ဓမ္မံ ဒေသေတိ အန္တမသော အန္နဘာရနေသာဒါနမ္ပိ, သက္ကစ္စညေဝ တထာဂတော ဓမ္မံ ဒေသေတိ, နော အသက္ကစ္စံ. တံ ကိဿ ဟေတု? ဓမ္မဂရု, ဘိက္ခဝေ, တထာဂတော ဓမ္မဂါရဝေါ’’တိ. နဝမံ.

“Monks, ‘lion’ is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. When the Tathāgata teaches the Dhamma to an assembly, this is his lion's roar. If the Tathāgata teaches the Dhamma to monks, the Tathāgata teaches the Dhamma attentively, not inattentively; if the Tathāgata teaches the Dhamma to nuns, the Tathāgata teaches the Dhamma attentively, not inattentively; if the Tathāgata teaches the Dhamma to laymen, the Tathāgata teaches the Dhamma attentively, not inattentively; if the Tathāgata teaches the Dhamma to laywomen, the Tathāgata teaches the Dhamma attentively, not inattentively; if the Tathāgata teaches the Dhamma to ordinary people, even down to porters and hunters, the Tathāgata teaches the Dhamma attentively, not inattentively. For what reason? Because, monks, the Tathāgata has respect for the Dhamma, has reverence for the Dhamma.” Ninth.

၁၀. ကကုဓထေရသုတ္တံ

10. The Discourse on the Elder Kakudha

၁၀၀. ဧဝံ မေ သုတံ – ဧကံ သမယံ ဘဂဝါ ကောသမ္ဗိယံ ဝိဟရတိ ဃောသိတာရာမေ. တေန ခေါ ပန သမယေန ကကုဓော နာမ ကောလိယပုတ္တော အာယသ္မတော မဟာမောဂ္ဂလ္လာနဿ ဥပဋ္ဌာကော အဓုနာကာလင်္ကတော အညတရံ မနောမယံ ကာယံ ဥပပန္နော. တဿ ဧဝရူပေါ အတ္တဘာဝပဋိလာဘော ဟောတိ – သေယျထာပိ နာမ ဒွေ ဝါ တီဏိ ဝါ မာဂဓကာနိ ဂါမက္ခေတ္တာနိ. သော တေန အတ္တဘာဝပဋိလာဘေန နေဝ အတ္တာနံ နော ပရံ ဗျာဗာဓေတိ.

100. Thus have I heard. At one time the Blessed One was dwelling at Kosambī, in Ghosita’s Park. Now at that time, a Koliyan son named Kakudha, an attendant of the Venerable Mahāmoggallāna, had recently passed away and was reborn into a certain mind-made body. His acquisition of an individual existence was of such a nature that it was like two or three Magadhan village-fields. With that acquisition of an individual existence, he neither afflicted himself nor others.

အထ ခေါ ကကုဓော ဒေဝပုတ္တော ယေနာယသ္မာ မဟာမောဂ္ဂလ္လာနော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ မဟာမောဂ္ဂလ္လာနံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌာသိ. ဧကမန္တံ ဌိတော ခေါ ကကုဓော ဒေဝပုတ္တော အာယသ္မန္တံ မဟာမောဂ္ဂလ္လာနံ [Pg.108] ဧတဒဝေါစ – ‘‘ဒေဝဒတ္တဿ, ဘန္တေ, ဧဝရူပံ ဣစ္ဆာဂတံ ဥပ္ပဇ္ဇိ – ‘အဟံ ဘိက္ခုသံဃံ ပရိဟရိဿာမီ’တိ. သဟစိတ္တုပ္ပာဒါ စ, ဘန္တေ, ဒေဝဒတ္တော တဿာ ဣဒ္ဓိယာ ပရိဟီနော’’တိ. ဣဒမဝေါစ ကကုဓော ဒေဝပုတ္တော. ဣဒံ ဝတွာ အာယသ္မန္တံ မဟာမောဂ္ဂလ္လာနံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ တတ္ထေဝန္တရဓာယိ.

Then the deva Kakudha approached the Venerable Mahāmoggallāna; having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. Standing to one side, the deva Kakudha said this to the Venerable Mahāmoggallāna: “Venerable sir, a base desire of this nature arose in Devadatta: ‘I will lead the Saṅgha of monks.’ And, venerable sir, simultaneously with the arising of that thought, Devadatta declined from that psychic power.” This the deva Kakudha said. Having said this, he paid homage to the Venerable Mahāmoggallāna, circumambulated him respectfully, and vanished right there.

အထ ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော ဘဂဝန္တံ ဧတဒဝေါစ –

Then the Venerable Mahāmoggallāna approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mahāmoggallāna said this to the Blessed One:

‘‘ကကုဓော နာမ, ဘန္တေ, ကောလိယပုတ္တော မမံ ဥပဋ္ဌာကော အဓုနာကာလင်္ကတော အညတရံ မနောမယံ ကာယံ ဥပပန္နော ဟောတိ. တဿ ဧဝရူပေါ အတ္တဘာဝပဋိလာဘော – သေယျထာပိ နာမ ဒွေ ဝါ တီဏိ ဝါ မာဂဓကာနိ ဂါမက္ခေတ္တာနိ. သော တေန အတ္တဘာဝပဋိလာဘေန နေဝ အတ္တာနံ နော ပရံ ဗျာဗာဓေတိ. အထ ခေါ, ဘန္တေ, ကကုဓော ဒေဝပုတ္တော ယေနာဟံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ မံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌာသိ. ဧကမန္တံ ဌိတော ခေါ, ဘန္တေ, ကကုဓော ဒေဝပုတ္တော မံ ဧတဒဝေါစ – ‘ဒေဝဒတ္တဿ, ဘန္တေ, ဧဝရူပံ ဣစ္ဆာဂတံ ဥပ္ပဇ္ဇိ – အဟံ ဘိက္ခုသံဃံ ပရိဟရိဿာမီတိ. သဟစိတ္တုပ္ပာဒါ စ, ဘန္တေ, ဒေဝဒတ္တော တဿာ ဣဒ္ဓိယာ ပရိဟီနော’တိ. ဣဒမဝေါစ, ဘန္တေ, ကကုဓော ဒေဝပုတ္တော. ဣဒံ ဝတွာ မံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ တတ္ထေဝန္တရဓာယီ’’တိ.

“Venerable sir, a Koliyan son named Kakudha, my attendant, recently passed away and has been reborn into a certain mind-made body. His acquisition of an individual existence is of such a nature that it is like two or three Magadhan village-fields. With that acquisition of an individual existence, he neither oppresses himself nor others. Then, venerable sir, the deva Kakudha approached me; having approached, he paid homage to me and stood to one side. Standing to one side, venerable sir, the deva Kakudha said this to me: ‘Venerable sir, a base desire of this nature arose in Devadatta: “I will lead the Saṅgha of monks.” And, venerable sir, simultaneously with the arising of that thought, Devadatta declined from that psychic power.’ This, venerable sir, is what the deva Kakudha said. Having said this, he paid homage to me, circumambulated me respectfully, and vanished right there.”

‘‘ကိံ ပန တေ, မောဂ္ဂလ္လာန, ကကုဓော ဒေဝပုတ္တော စေတသာ စေတော ပရိစ္စ ဝိဒိတော – ‘ယံ ကိဉ္စိ ကကုဓော ဒေဝပုတ္တော ဘာသတိ သဗ္ဗံ တံ တထေဝ ဟောတိ, နော အညထာ’’’တိ? ‘‘စေတသာ စေတော ပရိစ္စ ဝိဒိတော မေ, ဘန္တေ, ကကုဓော ဒေဝပုတ္တော – ‘ယံ ကိဉ္စိ ကကုဓော ဒေဝပုတ္တော ဘာသတိ သဗ္ဗံ တံ တထေဝ ဟောတိ, နော အညထာ’’’တိ. ‘‘ရက္ခဿေတံ, မောဂ္ဂလ္လာန, ဝါစံ! (ရက္ခဿေတံ, မောဂ္ဂလ္လာန, ဝါစံ) ! ဣဒါနိ သော မောဃပုရိသော အတ္တနာဝ အတ္တာနံ ပါတုကရိဿတိ.

“But, Moggallāna, is the deva Kakudha known to you, having penetrated his mind with your own mind, so that you know: ‘Whatever the deva Kakudha says, all that is just so and not otherwise’?” “Venerable sir, the deva Kakudha is known to me, having penetrated his mind with my own mind, so that I know: ‘Whatever the deva Kakudha says, all that is just so and not otherwise.’” “Guard this statement, Moggallāna! Guard this statement, Moggallāna! Now that worthless man will reveal himself by himself.”

‘‘ပဉ္စိမေ, မောဂ္ဂလ္လာန, သတ္ထာရော သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ ပဉ္စ? ဣဓ, မောဂ္ဂလ္လာန, ဧကစ္စော သတ္ထာ အပရိသုဒ္ဓသီလော သမာနော ‘ပရိသုဒ္ဓသီလောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓံ မေ သီလံ ပရိယောဒါတံ [Pg.109] အသံကိလိဋ္ဌ’န္တိ. တမေနံ သာဝကာ ဧဝံ ဇာနန္တိ – ‘အယံ ခေါ ဘဝံ သတ္ထာ အပရိသုဒ္ဓသီလော သမာနော ပရိသုဒ္ဓသီလောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓံ မေ သီလံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. မယဉ္စေဝ ခေါ ပန ဂိဟီနံ အာရောစေယျာမ, နာဿဿ မနာပံ. ယံ ခေါ ပနဿ အမနာပံ, ကထံ နံ မယံ တေန သမုဒါစရေယျာမ – ‘သမ္မန္နတိ ခေါ ပန စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန; ယံ တုမော ကရိဿတိ တုမောဝ တေန ပညာယိဿတီ’တိ. ဧဝရူပံ ခေါ, မောဂ္ဂလ္လာန, သတ္ထာရံ သာဝကာ သီလတော ရက္ခန္တိ; ဧဝရူပေါ စ ပန သတ္ထာ သာဝကေဟိ သီလတော ရက္ခံ ပစ္စာသီသတိ.

“Moggallāna, there are these five kinds of teachers existing and found in the world. What are the five? Here, Moggallāna, a certain teacher, being of impure virtue, claims: ‘I am of pure virtue,’ and ‘My virtue is pure, radiant, and unblemished.’ His disciples know him thus: ‘This venerable teacher, being of impure virtue, claims: “I am of pure virtue,” and “My virtue is pure, radiant, and unblemished.” If we were to inform the laity, it would not be pleasing to him. That which is unpleasing to him—how then should we address him with that? He is, after all, honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever that teacher does, by that he himself will become known.’ Thus, Moggallāna, disciples protect such a teacher with respect to virtue, and such a teacher desires protection from his disciples with respect to virtue.

‘‘ပုန စပရံ, မောဂ္ဂလ္လာန, ဣဓေကစ္စော သတ္ထာ အပရိသုဒ္ဓါဇီဝေါ သမာနော ‘ပရိသုဒ္ဓါဇီဝေါမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓေါ မေ အာဇီဝေါ ပရိယောဒါတော အသံကိလိဋ္ဌော’တိ. တမေနံ သာဝကာ ဧဝံ ဇာနန္တိ – ‘အယံ ခေါ ဘဝံ သတ္ထာ အပရိသုဒ္ဓါဇီဝေါ သမာနော ပရိသုဒ္ဓါဇီဝေါမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓေါ မေ အာဇီဝေါ ပရိယောဒါတော အသံကိလိဋ္ဌော’တိ. မယဉ္စေဝ ခေါ ပန ဂိဟီနံ အာရောစေယျာမ, နာဿဿ မနာပံ. ယံ ခေါ ပနဿ အမနာပံ, ကထံ နံ မယံ တေန သမုဒါစရေယျာမ – ‘သမ္မန္နတိ ခေါ ပန စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန; ယံ တုမော ကရိဿတိ တုမောဝ တေန ပညာယိဿတီ’တိ. ဧဝရူပံ ခေါ, မောဂ္ဂလ္လာန, သတ္ထာရံ သာဝကာ အာဇီဝတော ရက္ခန္တိ; ဧဝရူပေါ စ ပန သတ္ထာ သာဝကေဟိ အာဇီဝတော ရက္ခံ ပစ္စာသီသတိ.

“Furthermore, Moggallāna, here a certain teacher, being of impure livelihood, claims: ‘I am of pure livelihood,’ and ‘My livelihood is pure, radiant, and unblemished.’ His disciples know him thus: ‘This venerable teacher, being of impure livelihood, claims: “I am of pure livelihood,” and “My livelihood is pure, radiant, and unblemished.” If we were to inform the laity, it would not be pleasing to him. That which is unpleasing to him—how then should we address him with that? He is, after all, honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever that teacher does, by that he himself will become known.’ Thus, Moggallāna, disciples protect such a teacher with respect to livelihood, and such a teacher desires protection from his disciples with respect to livelihood.

‘‘ပုန စပရံ, မောဂ္ဂလ္လာန, ဣဓေကစ္စော သတ္ထာ အပရိသုဒ္ဓဓမ္မဒေသနော သမာနော ‘ပရိသုဒ္ဓဓမ္မဒေသနောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓါ မေ ဓမ္မဒေသနာ ပရိယောဒါတာ အသံကိလိဋ္ဌာ’တိ. တမေနံ သာဝကာ ဧဝံ ဇာနန္တိ – ‘အယံ ခေါ ဘဝံ သတ္ထာ အပရိသုဒ္ဓဓမ္မဒေသနော သမာနော ပရိသုဒ္ဓဓမ္မဒေသနောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓါ မေ ဓမ္မဒေသနာ ပရိယောဒါတာ အသံကိလိဋ္ဌာ’တိ. မယဉ္စေဝ ခေါ ပန ဂိဟီနံ အာရောစေယျာမ, နာဿဿ မနာပံ. ယံ ခေါ ပနဿ အမနာပံ, ကထံ နံ မယံ တေန သမုဒါစရေယျာမ – ‘သမ္မန္နတိ ခေါ ပန စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန; ယံ တုမော ကရိဿတိ တုမောဝ တေန ပညာယိဿတီ’တိ. ဧဝရူပံ ခေါ, မောဂ္ဂလ္လာန, သတ္ထာရံ သာဝကာ ဓမ္မဒေသနတော ရက္ခန္တိ[Pg.110]; ဧဝရူပေါ စ ပန သတ္ထာ သာဝကေဟိ ဓမ္မဒေသနတော ရက္ခံ ပစ္စာသီသတိ.

“Furthermore, Moggallāna, here a certain teacher, being of impure Dhamma-teaching, claims: ‘I am of pure Dhamma-teaching,’ and ‘My teaching of the Dhamma is pure, radiant, and unblemished.’ His disciples know him thus: ‘This venerable teacher, being of impure Dhamma-teaching, claims: “I am of pure Dhamma-teaching,” and “My teaching of the Dhamma is pure, radiant, and unblemished.” If we were to inform the laity, it would not be pleasing to him. That which is unpleasing to him—how then should we address him with that? He is, after all, honored with robes, almsfood, lodging, and medicinal requisites for the sick. Whatever that teacher does, by that he himself will become known.’ Thus, Moggallāna, disciples protect such a teacher with respect to his teaching of the Dhamma, and such a teacher desires protection from his disciples with respect to his teaching of the Dhamma.

‘‘ပုန စပရံ, မောဂ္ဂလ္လာန, ဣဓေကစ္စော သတ္ထာ အပရိသုဒ္ဓဝေယျာကရဏော သမာနော ‘ပရိသုဒ္ဓဝေယျာကရဏောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓံ မေ ဝေယျာကရဏံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. တမေနံ သာဝကာ ဧဝံ ဇာနန္တိ – ‘အယံ ခေါ ဘဝံ သတ္ထာ အပရိသုဒ္ဓဝေယျာကရဏော သမာနော ပရိသုဒ္ဓဝေယျာကရဏောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓံ မေ ဝေယျာကရဏံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. မယဉ္စေဝ ခေါ ပန ဂိဟီနံ အာရောစေယျာမ, နာဿဿ မနာပံ. ယံ ခေါ ပနဿ အမနာပံ, ကထံ နံ မယံ တေန သမုဒါစရေယျာမ – ‘သမ္မန္နတိ ခေါ ပန စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန; ယံ တုမော ကရိဿတိ တုမောဝ တေန ပညာယိဿတီ’တိ. ဧဝရူပံ ခေါ, မောဂ္ဂလ္လာန, သတ္ထာရံ သာဝကာ ဝေယျာကရဏတော ရက္ခန္တိ; ဧဝရူပေါ စ ပန သတ္ထာ သာဝကေဟိ ဝေယျာကရဏတော ရက္ခံ ပစ္စာသီသတိ.

“Furthermore, Moggallāna, here a certain teacher, whose explanations are impure, claims: ‘My explanations are pure,’ and ‘My explanations are pure, radiant, and unblemished.’ His disciples know him thus: ‘This venerable teacher, whose explanations are impure, claims: “My explanations are pure,” and “My explanations are pure, radiant, and unblemished.” If we were to inform the laity, it would not be pleasing to him. That which is unpleasing to him—how then should we address him with that? He is, after all, well-regarded on account of robes, almsfood, lodging, and medicinal requisites for the sick. Whatever that teacher does, by that he himself will become known.’ Thus, Moggallāna, disciples protect such a teacher with respect to his explanations, and such a teacher desires protection from his disciples with respect to his explanations.

‘‘ပုန စပရံ, မောဂ္ဂလ္လာန, ဣဓေကစ္စော သတ္ထာ အပရိသုဒ္ဓဉာဏဒဿနော သမာနော ‘ပရိသုဒ္ဓဉာဏဒဿနောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓံ မေ ဉာဏဒဿနံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. တမေနံ သာဝကာ ဧဝံ ဇာနန္တိ – ‘အယံ ခေါ ဘဝံ သတ္ထာ အပရိသုဒ္ဓဉာဏဒဿနော သမာနော ပရိသုဒ္ဓဉာဏဒဿနောမှီ’တိ ပဋိဇာနာတိ ‘ပရိသုဒ္ဓံ မေ ဉာဏဒဿနံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. မယဉ္စေဝ ခေါ ပန ဂိဟီနံ အာရောစေယျာမ, နာဿဿ မနာပံ. ယံ ခေါ ပနဿ အမနာပံ, ကထံ နံ မယံ တေန သမုဒါစရေယျာမ – ‘သမ္မန္နတိ ခေါ ပန စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန; ယံ တုမော ကရိဿတိ တုမောဝ တေန ပညာယိဿတီ’တိ. ဧဝရူပံ ခေါ, မောဂ္ဂလ္လာန, သတ္ထာရံ သာဝကာ ဉာဏဒဿနတော ရက္ခန္တိ; ဧဝရူပေါ စ ပန သတ္ထာ သာဝကေဟိ ဉာဏဒဿနတော ရက္ခံ ပစ္စာသီသတိ. ဣမေ ခေါ, မောဂ္ဂလ္လာန, ပဉ္စ သတ္ထာရော သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ.

“Furthermore, Moggallāna, here a certain teacher, whose knowledge and vision are impure, claims: ‘My knowledge and vision are pure,’ and ‘My knowledge and vision are pure, radiant, and unblemished.’ His disciples know him thus: ‘This venerable teacher, whose knowledge and vision are impure, claims: “My knowledge and vision are pure,” and “My knowledge and vision are pure, radiant, and unblemished.” If we were to inform the laity, it would not be pleasing to him. That which is unpleasing to him—how then should we address him with that? He is, after all, well-regarded on account of robes, almsfood, lodging, and medicinal requisites for the sick. Whatever that teacher does, by that he himself will become known.’ Thus, Moggallāna, disciples protect such a teacher with respect to his knowledge and vision, and such a teacher desires protection from his disciples with respect to his knowledge and vision. These, Moggallāna, are the five kinds of teachers existing and found in the world.”

‘‘အဟံ ခေါ ပန, မောဂ္ဂလ္လာန, ပရိသုဒ္ဓသီလော သမာနော ‘ပရိသုဒ္ဓသီလောမှီ’တိ ပဋိဇာနာမိ ‘ပရိသုဒ္ဓံ မေ သီလံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. န စ မံ သာဝကာ သီလတော ရက္ခန္တိ, န စာဟံ သာဝကေဟိ သီလတော ရက္ခံ ပစ္စာသီသာမိ. ပရိသုဒ္ဓါဇီဝေါ သမာနော ‘ပရိသုဒ္ဓါဇီဝေါမှီ’တိ ပဋိဇာနာမိ ‘ပရိသုဒ္ဓေါ မေ အာဇီဝေါ ပရိယောဒါတော အသံကိလိဋ္ဌော’တိ. န စ မံ သာဝကာ [Pg.111] အာဇီဝတော ရက္ခန္တိ, န စာဟံ သာဝကေဟိ အာဇီဝတော ရက္ခံ ပစ္စာသီသာမိ. ပရိသုဒ္ဓဓမ္မဒေသနော သမာနော ‘ပရိသုဒ္ဓဓမ္မဒေသနောမှီ’တိ ပဋိဇာနာမိ ‘ပရိသုဒ္ဓါ မေ ဓမ္မဒေသနာ ပရိယောဒါတာ အသံကိလိဋ္ဌာ’တိ. န စ မံ သာဝကာ ဓမ္မဒေသနတော ရက္ခန္တိ, န စာဟံ သာဝကေဟိ ဓမ္မဒေသနတော ရက္ခံ ပစ္စာသီသာမိ. ပရိသုဒ္ဓဝေယျာကရဏော သမာနော ‘ပရိသုဒ္ဓဝေယျာကရဏောမှီ’တိ ပဋိဇာနာမိ ‘ပရိသုဒ္ဓံ မေ ဝေယျာကရဏံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. န စ မံ သာဝကာ ဝေယျာကရဏတော ရက္ခန္တိ, န စာဟံ သာဝကေဟိ ဝေယျာကရဏတော ရက္ခံ ပစ္စာသီသာမိ. ပရိသုဒ္ဓဉာဏဒဿနော သမာနော ‘ပရိသုဒ္ဓဉာဏဒဿနောမှီ’တိ ပဋိဇာနာမိ ‘ပရိသုဒ္ဓံ မေ ဉာဏဒဿနံ ပရိယောဒါတံ အသံကိလိဋ္ဌ’န္တိ. န စ မံ သာဝကာ ဉာဏဒဿနတော ရက္ခန္တိ, န စာဟံ သာဝကေဟိ ဉာဏဒဿနတော ရက္ခံ ပစ္စာသီသာမီ’’တိ. ဒသမံ.

“But I, Moggallāna, being one whose virtue is pure, declare: ‘I am one whose virtue is pure; my virtue is pure, radiant, and undefiled.’ My disciples do not protect me with regard to virtue, nor do I expect protection from my disciples with regard to virtue. Being one whose livelihood is pure, I declare: ‘I am one whose livelihood is pure; my livelihood is pure, radiant, and undefiled.’ My disciples do not protect me with regard to livelihood, nor do I expect protection from my disciples with regard to livelihood. Being one whose teaching of the Dhamma is pure, I declare: ‘I am one whose teaching of the Dhamma is pure; my teaching of the Dhamma is pure, radiant, and undefiled.’ My disciples do not protect me with regard to the teaching of the Dhamma, nor do I expect protection from my disciples with regard to the teaching of the Dhamma. Being one whose explanations are pure, I declare: ‘I am one whose explanations are pure; my explanations are pure, radiant, and undefiled.’ My disciples do not protect me with regard to explanations, nor do I expect protection from my disciples with regard to explanations. Being one whose knowledge and vision are pure, I declare: ‘I am one whose knowledge and vision are pure; my knowledge and vision are pure, radiant, and undefiled.’ My disciples do not protect me with regard to knowledge and vision, nor do I expect protection from my disciples with regard to knowledge and vision.” The tenth.

ကကုဓဝဂ္ဂေါ ပဉ္စမော.

The Kakudha Chapter, the fifth.

တဿုဒ္ဒါနံ –

The summary for this:

ဒွေ သမ္ပဒါ ဗျာကရဏံ, ဖာသု အကုပ္ပပဉ္စမံ;

သုတံ ကထာ အာရညကော, သီဟော စ ကကုဓော ဒသာတိ.

Two on Accomplishments, Explanation, Ease, the fifth is Unshakeable; Learning, Discussion, the Forest-dweller, the Lion, and Kakudha make ten.

ဒုတိယပဏ္ဏာသကံ သမတ္တံ.

The Second Fifty is completed.

၃. တတိယပဏ္ဏာသကံ

3. The Third Fifty

(၁၁) ၁. ဖာသုဝိဟာရဝဂ္ဂေါ

(11) 1. The Chapter on Dwelling at Ease

၁. သာရဇ္ဇသုတ္တံ

1. The Discourse on Timidity

၁၀၁. ‘‘ပဉ္စိမေ[Pg.112], ဘိက္ခဝေ, သေခဝေသာရဇ္ဇကရဏာ ဓမ္မာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓေါ ဟောတိ, သီလဝါ ဟောတိ, ဗဟုဿုတော ဟောတိ, အာရဒ္ဓဝီရိယော ဟောတိ, ပညဝါ ဟောတိ.

101. “Bhikkhus, there are these five qualities that produce confidence in a trainee. What five? Here, bhikkhus, a bhikkhu has faith, is virtuous, is learned, has aroused energy, and is wise.

‘‘ယံ, ဘိက္ခဝေ, အဿဒ္ဓဿ သာရဇ္ဇံ ဟောတိ, သဒ္ဓဿ တံ သာရဇ္ဇံ န ဟောတိ. တသ္မာယံ ဓမ္မော သေခဝေသာရဇ္ဇကရဏော.

“Bhikkhus, whatever timidity there is for one without faith, that timidity is not present for one with faith. Therefore, this quality produces confidence in a trainee.

‘‘ယံ, ဘိက္ခဝေ, ဒုဿီလဿ သာရဇ္ဇံ ဟောတိ, သီလဝတော တံ သာရဇ္ဇံ န ဟောတိ. တသ္မာယံ ဓမ္မော သေခဝေသာရဇ္ဇကရဏော.

“Bhikkhus, whatever timidity there is for one who is immoral, that timidity is not present for one who is virtuous. Therefore, this quality produces confidence in a trainee.

‘‘ယံ, ဘိက္ခဝေ, အပ္ပဿုတဿ သာရဇ္ဇံ ဟောတိ, ဗဟုဿုတဿ တံ သာရဇ္ဇံ န ဟောတိ. တသ္မာယံ ဓမ္မော သေခဝေသာရဇ္ဇကရဏော.

“Bhikkhus, whatever timidity there is for one with little learning, that timidity is not present for one who is learned. Therefore, this quality produces confidence in a trainee.

‘‘ယံ, ဘိက္ခဝေ, ကုသီတဿ သာရဇ္ဇံ ဟောတိ, အာရဒ္ဓဝီရိယဿ တံ သာရဇ္ဇံ န ဟောတိ. တသ္မာယံ ဓမ္မော သေခဝေသာရဇ္ဇကရဏော.

“Bhikkhus, whatever timidity there is for one who is lazy, that timidity is not present for one with aroused energy. Therefore, this quality produces confidence in a trainee.

‘‘ယံ, ဘိက္ခဝေ, ဒုပ္ပညဿ သာရဇ္ဇံ ဟောတိ, ပညဝတော တံ သာရဇ္ဇံ န ဟောတိ. တသ္မာယံ ဓမ္မော သေခဝေသာရဇ္ဇကရဏော. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ သေခဝေသာရဇ္ဇကရဏာ ဓမ္မာ’’တိ. ပဌမံ.

“Bhikkhus, whatever timidity there is for one who is unwise, that timidity is not present for one who is wise. Therefore, this quality produces confidence in a trainee. These, bhikkhus, are the five qualities that produce confidence in a trainee.” First.

၂. ဥဿင်္ကိတသုတ္တံ

2. The Discourse on Suspicion

၁၀၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဥဿင်္ကိတပရိသင်္ကိတော ဟောတိ ပါပဘိက္ခူတိ အပိ အကုပ္ပဓမ္မောပိ.

102. “Bhikkhus, a bhikkhu endowed with five qualities is suspected and repeatedly distrusted as a wicked bhikkhu, even if he is one of an unshakable nature.”

ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဝေသိယာဂေါစရော ဝါ ဟောတိ, ဝိဓဝါဂေါစရော ဝါ ဟောတိ, ထုလ္လကုမာရိကာဂေါစရော ဝါ ဟောတိ, ပဏ္ဍကဂေါစရော ဝါ ဟောတိ, ဘိက္ခုနီဂေါစရော ဝါ ဟောတိ.

With what five? Here, bhikkhus, a bhikkhu has as his resort prostitutes, or widows, or spinsters of advanced age, or pandakas, or bhikkhunīs.

‘‘ဣမေဟိ [Pg.113] ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဥဿင်္ကိတပရိသင်္ကိတော ဟောတိ ပါပဘိက္ခူတိ အပိ အကုပ္ပဓမ္မောပီ’’တိ. ဒုတိယံ.

“Bhikkhus, a bhikkhu endowed with these five qualities is suspected and repeatedly distrusted as a wicked bhikkhu, even if he is an Arahant of an unshakable nature.” The Second.

၃. မဟာစောရသုတ္တံ

3. The Discourse on the Great Thief

၁၀၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော မဟာစောရော သန္ဓိမ္ပိ ဆိန္ဒတိ, နိလ္လောပမ္ပိ ဟရတိ, ဧကာဂါရိကမ္ပိ ကရောတိ, ပရိပန္ထေပိ တိဋ္ဌတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, မဟာစောရော ဝိသမနိဿိတော စ ဟောတိ, ဂဟနနိဿိတော စ, ဗလဝနိဿိတော စ, ဘောဂစာဂီ စ, ဧကစာရီ စ.

103. “Bhikkhus, a great thief endowed with five factors breaks into houses, plunders, commits single-house robberies, and lies in wait on the highway. With what five factors? Here, bhikkhus, a great thief relies on uneven terrain, relies on a thicket, relies on a powerful person, is a dispenser of wealth, and is a solitary operator.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, မဟာစောရော ဝိသမနိဿိတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, မဟာစောရော နဒီဝိဒုဂ္ဂံ ဝါ နိဿိတော ဟောတိ ပဗ္ဗတဝိသမံ ဝါ. ဧဝံ ခေါ, ဘိက္ခဝေ, မဟာစောရော ဝိသမနိဿိတော ဟောတိ.

“And how, bhikkhus, does a great thief rely on uneven terrain? Here, bhikkhus, a great thief relies on a river-stronghold or rugged mountains. In this way, bhikkhus, a great thief relies on uneven terrain.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, မဟာစောရော ဂဟနနိဿိတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, မဟာစောရော တိဏဂဟနံ ဝါ နိဿိတော ဟောတိ ရုက္ခဂဟနံ ဝါ ရောဓံ ဝါ မဟာဝနသဏ္ဍံ ဝါ. ဧဝံ ခေါ, ဘိက္ခဝေ, မဟာစောရော ဂဟနနိဿိတော ဟောတိ.

“And how, bhikkhus, does a great thief rely on a thicket? Here, bhikkhus, a great thief relies on a grass thicket, or a tree thicket, or a dense jungle, or a great expanse of forest. In this way, bhikkhus, a great thief relies on a thicket.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, မဟာစောရော ဗလဝနိဿိတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, မဟာစောရော ရာဇာနံ ဝါ ရာဇမဟာမတ္တာနံ ဝါ နိဿိတော ဟောတိ. တဿ ဧဝံ ဟောတိ – ‘သစေ မံ ကောစိ ကိဉ္စိ ဝက္ခတိ, ဣမေ မေ ရာဇာနော ဝါ ရာဇမဟာမတ္တာ ဝါ ပရိယောဓာယ အတ္ထံ ဘဏိဿန္တီ’တိ. သစေ နံ ကောစိ ကိဉ္စိ အာဟ, တျဿ ရာဇာနော ဝါ ရာဇမဟာမတ္တာ ဝါ ပရိယောဓာယ အတ္ထံ ဘဏန္တိ. ဧဝံ ခေါ, ဘိက္ခဝေ, မဟာစောရော ဗလဝနိဿိတော ဟောတိ.

“And how, bhikkhus, does a great thief rely on a powerful person? Here, bhikkhus, a great thief relies on a king or the king's great ministers. He thinks: ‘If anyone should say anything to me, these kings or the king's great ministers will speak for my benefit after due consideration.’ And if anyone does say anything to him, those kings or the king's great ministers speak for his benefit after due consideration. In this way, bhikkhus, a great thief relies on a powerful person.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, မဟာစောရော ဘောဂစာဂီ ဟောတိ? ဣဓ, ဘိက္ခဝေ, မဟာစောရော အဍ္ဎော ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ. တဿ ဧဝံ ဟောတိ – ‘သစေ မံ ကောစိ ကိဉ္စိ ဝက္ခတိ, ဣတော ဘောဂေန ပဋိသန္ထရိဿာမီ’တိ. သစေ နံ ကောစိ ကိဉ္စိ အာဟ, တတော ဘောဂေန ပဋိသန္ထရတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, မဟာစောရော ဘောဂစာဂီ ဟောတိ.

“And how, bhikkhus, is a great thief a dispenser of wealth? Here, bhikkhus, a great thief is affluent, of great wealth, and of great possessions. He thinks: ‘If anyone should say anything to me, I will conciliate them with wealth from this.’ And if anyone does say anything to him, he conciliates them with that wealth. In this way, bhikkhus, a great thief is a dispenser of wealth.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, မဟာစောရော ဧကစာရီ ဟောတိ? ဣဓ, ဘိက္ခဝေ, မဟာစောရော ဧကကောဝ ဂဟဏာနိ ကတ္တာ ဟောတိ. တံ ကိဿ ဟေတု? ‘မာ မေ [Pg.114] ဂုယှမန္တာ ဗဟိဒ္ဓါ သမ္ဘေဒံ အဂမံသူ’တိ. ဧဝံ ခေါ, ဘိက္ခဝေ, မဟာစောရော ဧကစာရီ ဟောတိ.

“And how, bhikkhus, is a great thief a solitary operator? Here, bhikkhus, a great thief is one who commits thefts by himself alone. For what reason? ‘May my secret counsels not be divulged abroad.’ In this way, bhikkhus, a great thief is a solitary operator.”

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟင်္ဂေဟိ သမန္နာဂတော မဟာစောရော သန္ဓိမ္ပိ ဆိန္ဒတိ နိလ္လောပမ္ပိ ဟရတိ ဧကာဂါရိကမ္ပိ ကရောတိ ပရိပန္ထေပိ တိဋ္ဌတိ.

“Bhikkhus, a great thief endowed with these five factors breaks into houses, plunders, commits single-house robberies, and lies in wait on the highway.”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ပါပဘိက္ခု ခတံ ဥပဟတံ အတ္တာနံ ပရိဟရတိ, သာဝဇ္ဇော စ ဟောတိ သာနုဝဇ္ဇော ဝိညူနံ, ဗဟုဉ္စ အပုညံ ပသဝတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ပါပဘိက္ခု ဝိသမနိဿိတော စ ဟောတိ, ဂဟနနိဿိတော စ, ဗလဝနိဿိတော စ, ဘောဂစာဂီ စ, ဧကစာရီ စ.

“Just so, bhikkhus, a wicked bhikkhu endowed with five qualities carries himself as one who is ruined and destroyed; he is blameworthy and censurable by the wise, and he generates much demerit. With what five? Here, bhikkhus, a wicked bhikkhu relies on the uneven, relies on the dense, relies on the powerful, is a dispenser of gains, and is a solitary operator.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပါပဘိက္ခု ဝိသမနိဿိတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပါပဘိက္ခု ဝိသမေန ကာယကမ္မေန သမန္နာဂတော ဟောတိ, ဝိသမေန ဝစီကမ္မေန သမန္နာဂတော ဟောတိ, ဝိသမေန မနောကမ္မေန သမန္နာဂတော ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပါပဘိက္ခု ဝိသမနိဿိတော ဟောတိ.

“And how, bhikkhus, does a wicked bhikkhu rely on the uneven? Here, bhikkhus, a wicked bhikkhu is endowed with uneven bodily action, endowed with uneven verbal action, and endowed with uneven mental action. In this way, bhikkhus, a wicked bhikkhu relies on the uneven.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပါပဘိက္ခု ဂဟနနိဿိတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပါပဘိက္ခု မိစ္ဆာဒိဋ္ဌိကော ဟောတိ အန္တဂ္ဂါဟိကာယ ဒိဋ္ဌိယာ သမန္နာဂတော. ဧဝံ ခေါ, ဘိက္ခဝေ, ပါပဘိက္ခု ဂဟနနိဿိတော ဟောတိ.

“And how, bhikkhus, does a wicked bhikkhu rely on the dense? Here, bhikkhus, a wicked bhikkhu holds wrong view; he is endowed with a view that grasps at extremes. In this way, bhikkhus, a wicked bhikkhu relies on the dense.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပါပဘိက္ခု ဗလဝနိဿိတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပါပဘိက္ခု ရာဇာနံ ဝါ ရာဇမဟာမတ္တာနံ ဝါ နိဿိတော ဟောတိ. တဿ ဧဝံ ဟောတိ – ‘သစေ မံ ကောစိ ကိဉ္စိ ဝက္ခတိ, ဣမေ မေ ရာဇာနော ဝါ ရာဇမဟာမတ္တာ ဝါ ပရိယောဓာယ အတ္ထံ ဘဏိဿန္တီ’တိ. သစေ နံ ကောစိ ကိဉ္စိ အာဟ, တျဿ ရာဇာနော ဝါ ရာဇမဟာမတ္တာ ဝါ ပရိယောဓာယ အတ္ထံ ဘဏန္တိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပါပဘိက္ခု ဗလဝနိဿိတော ဟောတိ.

“And how, bhikkhus, does a wicked bhikkhu rely on the powerful? Here, bhikkhus, a wicked bhikkhu relies on a king or the king's great ministers. He thinks: ‘If anyone should say anything to me, these kings or the king's great ministers will speak for my benefit after due consideration.’ And if anyone does say anything to him, those kings or the king's great ministers speak for his benefit after due consideration. In this way, bhikkhus, a wicked bhikkhu relies on the powerful.”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပါပဘိက္ခု ဘောဂစာဂီ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပါပဘိက္ခု လာဘီ ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ. တဿ ဧဝံ ဟောတိ – ‘သစေ မံ ကောစိ ကိဉ္စိ ဝက္ခတိ, ဣတော လာဘေန ပဋိသန္ထရိဿာမီ’တိ. သစေ နံ ကောစိ ကိဉ္စိ အာဟ, တတော လာဘေန ပဋိသန္ထရတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပါပဘိက္ခု ဘောဂစာဂီ ဟောတိ.

“And how, bhikkhus, is a wicked bhikkhu a dispenser of gains? Here, bhikkhus, a wicked bhikkhu is a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. He thinks: ‘If anyone should say anything to me, I will conciliate them with these gains.’ And if anyone does say anything to him, he conciliates them with those gains. In this way, bhikkhus, a wicked bhikkhu is a dispenser of gains.”

‘‘ကထဉ္စ[Pg.115], ဘိက္ခဝေ, ပါပဘိက္ခု ဧကစာရီ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပါပဘိက္ခု ဧကကောဝ ပစ္စန္တိမေသု ဇနပဒေသု နိဝါသံ ကပ္ပေတိ. သော တတ္ထ ကုလာနိ ဥပသင်္ကမန္တော လာဘံ လဘတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပါပဘိက္ခု ဧကစာရီ ဟောတိ.

“And how, bhikkhus, is a wicked bhikkhu a solitary operator? Here, bhikkhus, a wicked bhikkhu arranges to live by himself alone in the border districts. There, on approaching families, he receives gains. In this way, bhikkhus, a wicked bhikkhu is a solitary operator.”

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ပါပဘိက္ခု ခတံ ဥပဟတံ အတ္တာနံ ပရိဟရတိ, သာဝဇ္ဇော စ ဟောတိ သာနုဝဇ္ဇော ဝိညူနံ, ဗဟုဉ္စ အပုညံ ပသဝတီ’’တိ. တတိယံ.

“Bhikkhus, a wicked bhikkhu endowed with these five qualities carries himself as one who is ruined and destroyed; he is blameworthy and censurable by the wise, and he generates much demerit.” The Third.

၄. သမဏသုခုမာလသုတ္တံ

4. The Discourse on the Delicate Ascetic

၁၀၄. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သမဏေသု သမဏသုခုမာလော ဟောတိ.

104. “Bhikkhus, a bhikkhu endowed with five qualities is a most delicate ascetic among ascetics.”

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ယာစိတောဝ ဗဟုလံ စီဝရံ ပရိဘုဉ္ဇတိ, အပ္ပံ အယာစိတော; ယာစိတောဝ ဗဟုလံ ပိဏ္ဍပါတံ ပရိဘုဉ္ဇတိ, အပ္ပံ အယာစိတော; ယာစိတောဝ ဗဟုလံ သေနာသနံ ပရိဘုဉ္ဇတိ, အပ္ပံ အယာစိတော; ယာစိတောဝ ဗဟုလံ ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရံ ပရိဘုဉ္ဇတိ, အပ္ပံ အယာစိတော. ယေဟိ ခေါ ပန သဗြဟ္မစာရီဟိ သဒ္ဓိံ ဝိဟရတိ, တျဿ မနာပေနေဝ ဗဟုလံ ကာယကမ္မေန သမုဒါစရန္တိ, အပ္ပံ အမနာပေန; မနာပေနေဝ ဗဟုလံ ဝစီကမ္မေန သမုဒါစရန္တိ, အပ္ပံ အမနာပေန; မနာပေနေဝ ဗဟုလံ မနောကမ္မေန သမုဒါစရန္တိ, အပ္ပံ အမနာပေန; မနာပံယေဝ ဥပဟာရံ ဥပဟရန္တိ, အပ္ပံ အမနာပံ. ယာနိ ခေါ ပန တာနိ ဝေဒယိတာနိ ပိတ္တသမုဋ္ဌာနာနိ ဝါ သေမှသမုဋ္ဌာနာနိ ဝါ ဝါတသမုဋ္ဌာနာနိ ဝါ သန္နိပါတိကာနိ ဝါ ဥတုပရိဏာမဇာနိ ဝါ ဝိသမပရိဟာရဇာနိ ဝါ ဩပက္ကမိကာနိ ဝါ ကမ္မဝိပါကဇာနိ ဝါ, တာနိဿ န ဗဟုဒေဝ ဥပ္ပဇ္ဇန္တိ. အပ္ပာဗာဓော ဟောတိ, စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ, အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သမဏေသု သမဏသုခုမာလော ဟောတိ.

“Which five? Here, bhikkhus, a bhikkhu mostly uses robes only when requested, seldom when unrequested; he mostly uses almsfood only when requested, seldom when unrequested; he mostly uses lodging only when requested, seldom when unrequested; he mostly uses medicines and requisites for the sick only when requested, seldom when unrequested. And the fellow practitioners with whom he dwells mostly conduct themselves towards him with agreeable bodily actions, seldom with disagreeable ones; mostly with agreeable verbal actions, seldom with disagreeable ones; mostly with agreeable mental actions, seldom with disagreeable ones; they mostly bring him agreeable offerings, seldom disagreeable ones. And those feelings that arise—whether from bile, or from phlegm, or from wind, or from their combination; or born of the change of seasons, or born of improper care, or born of assault, or born of kamma-result—these do not arise in him very often. He has few ailments. He obtains at will, without difficulty, without trouble, the four jhānas pertaining to the higher mind, which are pleasant abidings in this very life. With the destruction of the taints, having realized for himself with direct knowledge the taintless liberation of mind and liberation by wisdom, he dwells having entered upon them in this very life. Bhikkhus, a bhikkhu endowed with these five qualities is a most delicate ascetic among ascetics.”

‘‘ယဉှိ တံ, ဘိက္ခဝေ, သမ္မာ ဝဒမာနော ဝဒေယျ – ‘သမဏေသု သမဏသုခုမာလော’တိ, မမေဝ တံ, ဘိက္ခဝေ, သမ္မာ ဝဒမာနော ဝဒေယျ – ‘သမဏေသု သမဏသုခုမာလော’တိ[Pg.116]. အဟဉှိ, ဘိက္ခဝေ, ယာစိတောဝ ဗဟုလံ စီဝရံ ပရိဘုဉ္ဇာမိ, အပ္ပံ အယာစိတော; ယာစိတောဝ ဗဟုလံ ပိဏ္ဍပါတံ ပရိဘုဉ္ဇာမိ, အပ္ပံ အယာစိတော; ယာစိတောဝ ဗဟုလံ သေနာသနံ ပရိဘုဉ္ဇာမိ, အပ္ပံ အယာစိတော; ယာစိတောဝ ဗဟုလံ ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရံ ပရိဘုဉ္ဇာမိ, အပ္ပံ အယာစိတော. ယေဟိ ခေါ ပန ဘိက္ခူဟိ သဒ္ဓိံ ဝိဟရာမိ, တေ မံ မနာပေနေဝ ဗဟုလံ ကာယကမ္မေန သမုဒါစရန္တိ, အပ္ပံ အမနာပေန; မနာပေနေဝ ဗဟုလံ ဝစီကမ္မေန သမုဒါစရန္တိ, အပ္ပံ အမနာပေန; မနာပေနေဝ ဗဟုလံ မနောကမ္မေန သမုဒါစရန္တိ, အပ္ပံ အမနာပေန; မနာပံယေဝ ဥပဟာရံ ဥပဟရန္တိ, အပ္ပံ အမနာပံ. ယာနိ ခေါ ပန တာနိ ဝေဒယိတာနိ – ပိတ္တသမုဋ္ဌာနာနိ ဝါ သေမှသမုဋ္ဌာနာနိ ဝါ ဝါတသမုဋ္ဌာနာနိ ဝါ သန္နိပါတိကာနိ ဝါ ဥတုပရိဏာမဇာနိ ဝါ ဝိသမပရိဟာရဇာနိ ဝါ ဩပက္ကမိကာနိ ဝါ ကမ္မဝိပါကဇာနိ ဝါ – တာနိ မေ န ဗဟုဒေဝ ဥပ္ပဇ္ဇန္တိ. အပ္ပာဗာဓောဟမသ္မိ, စတုန္နံ ခေါ ပနသ္မိ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ အကိစ္ဆလာဘီ အကသိရလာဘီ, အာသဝါနံ ခယာ…ပေ… သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ.

“If anyone, bhikkhus, speaking rightly, were to say: ‘The most delicate ascetic among ascetics,’ it is of me that one speaking rightly should say: ‘The most delicate ascetic among ascetics.’ For I, bhikkhus, mostly use robes only when requested, seldom when unrequested; I mostly use almsfood only when requested, seldom when unrequested; I mostly use lodging only when requested, seldom when unrequested; I mostly use medicines and requisites for the sick only when requested, seldom when unrequested. And the bhikkhus with whom I dwell mostly conduct themselves towards me with agreeable bodily actions, seldom with disagreeable ones; mostly with agreeable verbal actions, seldom with disagreeable ones; mostly with agreeable mental actions, seldom with disagreeable ones; they mostly bring me agreeable offerings, seldom disagreeable ones. And those feelings that arise—whether from bile, or from phlegm, or from wind, or from their combination; or born of the change of seasons, or born of improper care, or born of assault, or born of kamma-result—these do not arise in me very often. I have few ailments. I obtain at will, without difficulty, without trouble, the four jhānas pertaining to the higher mind, which are pleasant abidings in this very life. With the destruction of the taints… having realized for myself with direct knowledge, he enters upon and dwells in the taintless liberation of mind and liberation by wisdom in this very life.”

‘‘ယဉှိ တံ, ဘိက္ခဝေ, သမ္မာ ဝဒမာနော ဝဒေယျ – ‘သမဏေသု သမဏသုခုမာလော’တိ, မမေဝ တံ, ဘိက္ခဝေ, သမ္မာ ဝဒမာနော ဝဒေယျ – ‘သမဏေသု သမဏသုခုမာလော’’’တိ. စတုတ္ထံ.

“If anyone, bhikkhus, speaking rightly, were to say: ‘The most delicate ascetic among ascetics,’ it is of me that one speaking rightly should say: ‘The most delicate ascetic among ascetics.’” Fourth.

၅. ဖာသုဝိဟာရသုတ္တံ

5. The Discourse on Pleasant Abidings

၁၀၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဖာသုဝိဟာရာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော မေတ္တံ ကာယကမ္မံ ပစ္စုပဋ္ဌိတံ ဟောတိ သဗြဟ္မစာရီသု အာဝိ စေဝ ရဟော စ, မေတ္တံ ဝစီကမ္မံ…ပေ… မေတ္တံ မနောကမ္မံ ပစ္စုပဋ္ဌိတံ ဟောတိ သဗြဟ္မစာရီသု အာဝိ စေဝ ရဟော စ. ယာနိ တာနိ သီလာနိ အခဏ္ဍာနိ အစ္ဆိဒ္ဒါနိ အသဗလာနိ အကမ္မာသာနိ ဘုဇိဿာနိ ဝိညုပ္ပသတ္ထာနိ အပရာမဋ္ဌာနိ သမာဓိသံဝတ္တနိကာနိ, တထာရူပေဟိ သီလေဟိ သီလသာမညဂတော ဝိဟရတိ သဗြဟ္မစာရီဟိ အာဝိ စေဝ ရဟော စ. ယာယံ ဒိဋ္ဌိ အရိယာ နိယျာနိကာ နိယျာတိ တက္ကရဿ သမ္မာ ဒုက္ခက္ခယာယ, တထာရူပါယ ဒိဋ္ဌိယာ ဒိဋ္ဌိသာမညဂတော ဝိဟရတိ သဗြဟ္မစာရီဟိ အာဝိ စေဝ ရဟော စ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဖာသုဝိဟာရာ’’တိ. ပဉ္စမံ.

105. “Bhikkhus, there are these five pleasant abidings. What five? Here, bhikkhus, a bhikkhu’s bodily action of loving-kindness is present towards his companions in the holy life, both openly and in private; his verbal action of loving-kindness… his mental action of loving-kindness is present towards his companions in the holy life, both openly and in private. He dwells having attained commonality in virtue with his companions in the holy life, both openly and in private, by means of those virtues that are unbroken, unperforated, unspotted, unmottled, liberating, praised by the wise, not misapprehended, and conducive to concentration. He dwells having attained commonality in view with his companions in the holy life, both openly and in private, by means of that noble view which is emancipating, which leads one who practices it to the complete destruction of suffering. These, bhikkhus, are the five pleasant abidings.” Fifth.

၆. အာနန္ဒသုတ္တံ

6. The Discourse to Ānanda

၁၀၆. ဧကံ [Pg.117] သမယံ ဘဂဝါ ကောသမ္ဗိယံ ဝိဟရတိ ဃောသိတာရာမေ. အထ ခေါ အာယသ္မာ အာနန္ဒော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ –

106. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s monastery. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One:

‘‘ကိတ္တာဝတာ နု ခေါ, ဘန္တေ, ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ? ‘‘ယတော ခေါ, အာနန္ဒ, ဘိက္ခု အတ္တနာ သီလသမ္ပန္နော ဟောတိ, နော ပရံ အဓိသီလေ သမ္ပဝတ္တာ ; ဧတ္တာဝတာပိ ခေါ, အာနန္ဒ, ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ.

“Venerable sir, to what extent would a bhikkhu dwelling in the Saṅgha dwell pleasantly?” “Ānanda, it is when a bhikkhu is himself accomplished in virtue and does not criticize another on account of higher virtue. To this extent, Ānanda, a bhikkhu dwelling in the Saṅgha would dwell pleasantly.”

‘‘သိယာ ပန, ဘန္တေ, အညောပိ ပရိယာယော ယထာ ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ? ‘‘သိယာ, အာနန္ဒ ! ယတော ခေါ, အာနန္ဒ, ဘိက္ခု အတ္တနာ သီလသမ္ပန္နော ဟောတိ, နော ပရံ အဓိသီလေ သမ္ပဝတ္တာ; အတ္တာနုပေက္ခီ စ ဟောတိ, နော ပရာနုပေက္ခီ; ဧတ္တာဝတာပိ ခေါ, အာနန္ဒ, ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ.

“Venerable sir, might there be another reason why a bhikkhu dwelling in the Saṅgha would dwell pleasantly?” “There might be, Ānanda. It is when a bhikkhu is himself accomplished in virtue and does not criticize another on account of higher virtue; and he is observant of himself, but not observant of others. To this extent also, Ānanda, a bhikkhu dwelling in the Saṅgha would dwell pleasantly.”

‘‘သိယာ ပန, ဘန္တေ, အညောပိ ပရိယာယော ယထာ ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ? ‘‘သိယာ, အာနန္ဒ! ယတော ခေါ, အာနန္ဒ, ဘိက္ခု အတ္တနာ သီလသမ္ပန္နော ဟောတိ, နော ပရံ အဓိသီလေ သမ္ပဝတ္တာ; အတ္တာနုပေက္ခီ စ ဟောတိ, နော ပရာနုပေက္ခီ; အပညာတော စ ဟောတိ, တေန စ အပညာတကေန နော ပရိတဿတိ; ဧတ္တာဝတာပိ ခေါ, အာနန္ဒ, ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ.

“Venerable sir, might there be another reason why a bhikkhu dwelling in the Saṅgha would dwell pleasantly?” “There might be, Ānanda. It is when a bhikkhu is himself accomplished in virtue and does not criticize another on account of higher virtue; he is observant of himself, but not observant of others; and he is unknown, and is not anxious on account of being unknown. To this extent also, Ānanda, a bhikkhu dwelling in the Saṅgha would dwell pleasantly.”

‘‘သိယာ ပန, ဘန္တေ, အညောပိ ပရိယာယော ယထာ ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ? ‘‘သိယာ, အာနန္ဒ! ယတော ခေါ, အာနန္ဒ, ဘိက္ခု အတ္တနာ သီလသမ္ပန္နော ဟောတိ, နော ပရံ အဓိသီလေ သမ္ပဝတ္တာ; အတ္တာနုပေက္ခီ စ ဟောတိ, နော ပရာနုပေက္ခီ; အပညာတော စ ဟောတိ, တေန စ အပညာတကေန နော ပရိတဿတိ; စတုန္နဉ္စ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; ဧတ္တာဝတာပိ ခေါ, အာနန္ဒ, ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ.

“Venerable sir, might there be another reason why a bhikkhu dwelling in the Saṅgha would dwell pleasantly?” “There might be, Ānanda. It is when a bhikkhu is himself accomplished in virtue and does not criticize another on account of higher virtue; he is observant of himself, but not observant of others; he is unknown, and is not anxious on account of being unknown; and he is a gainer at will, without difficulty, without trouble, of the four jhānas, which pertain to the higher mind and are pleasant abidings in the present life. To this extent also, Ānanda, a bhikkhu dwelling in the Saṅgha would dwell pleasantly.”

‘‘သိယာ [Pg.118] ပန, ဘန္တေ, အညောပိ ပရိယာယော ယထာ ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျာ’’တိ? ‘‘သိယာ, အာနန္ဒ! ယတော ခေါ, အာနန္ဒ, ဘိက္ခု အတ္တနာ သီလသမ္ပန္နော ဟောတိ, နော ပရံ အဓိသီလေ သမ္ပဝတ္တာ; အတ္တာနုပေက္ခီ စ ဟောတိ, နော ပရာနုပေက္ခီ; အပညာတော စ ဟောတိ, တေန စ အပညာတကေန နော ပရိတဿတိ; စတုန္နဉ္စ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; အာသဝါနဉ္စ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ဧတ္တာဝတာပိ ခေါ, အာနန္ဒ, ဘိက္ခု သံဃေ ဝိဟရန္တော ဖာသုံ ဝိဟရေယျ.

“Venerable sir, might there be another reason why a bhikkhu dwelling in the Saṅgha would dwell pleasantly?” “There might be, Ānanda. It is when a bhikkhu is himself accomplished in virtue and does not criticize another on account of higher virtue; he is observant of himself, but not observant of others; he is unknown, and is not anxious on account of being unknown; he is a gainer at will, without difficulty, without trouble, of the four jhānas, which pertain to the higher mind and are pleasant abidings in the present life; and through the destruction of the taints, in this very life he himself realizes with higher knowledge, attains, and dwells in the taintless liberation of mind, liberation by wisdom. To this extent also, Ānanda, a bhikkhu dwelling in the Saṅgha would dwell pleasantly.”

‘‘ဣမမှာ စာဟံ, အာနန္ဒ, ဖာသုဝိဟာရာ အညော ဖာသုဝိဟာရော ဥတ္တရိတရော ဝါ ပဏီတတရော ဝါ နတ္ထီတိ ဝဒါမီ’’တိ. ဆဋ္ဌံ.

“And Ānanda, I say that there is no other pleasant abiding more superior or more sublime than this.” Sixth.

၇. သီလသုတ္တံ

7. The Discourse on Virtue

၁၀၇. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ.

107. “Monks, endowed with five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလသမ္ပန္နော ဟောတိ, သမာဓိသမ္ပန္နော ဟောတိ, ပညာသမ္ပန္နော ဟောတိ, ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ.

“By which five? Here, monks, a bhikkhu is accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation.”

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ. သတ္တမံ.

“Monks, a bhikkhu endowed with these five qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.” The Seventh.

၈. အသေခသုတ္တံ

8. The Discourse on the Adept

၁၀၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော…ပေ… အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ.

108. “Monks, endowed with five qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

‘‘ကတမေဟိ, ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသေခေန သီလက္ခန္ဓေန သမန္နာဂတော ဟောတိ, အသေခေန သမာဓိက္ခန္ဓေန သမန္နာဂတော ဟောတိ, အသေခေန [Pg.119] ပညာက္ခန္ဓေန သမန္နာဂတော ဟောတိ, အသေခေန ဝိမုတ္တိက္ခန္ဓေန သမန္နာဂတော ဟောတိ, အသေခေန ဝိမုတ္တိဉာဏဒဿနက္ခန္ဓေန သမန္နာဂတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ…ပေ… အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ. အဋ္ဌမံ.

“By which five? Here, monks, a bhikkhu is endowed with the adept's aggregate of virtue, endowed with the adept's aggregate of concentration, endowed with the adept's aggregate of wisdom, endowed with the adept's aggregate of liberation, and endowed with the adept's aggregate of the knowledge and vision of liberation. Monks, a bhikkhu endowed with these five qualities is worthy of gifts... an unsurpassed field of merit for the world.” The Eighth.

၉. စာတုဒ္ဒိသသုတ္တံ

9. The Discourse on One Unobstructed in All Directions

၁၀၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု စာတုဒ္ဒိသော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; သန္တုဋ္ဌော ဟောတိ ဣတရီတရစီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေဟိ, ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု စာတုဒ္ဒိသော ဟောတီ’’တိ. နဝမံ.

109. “Monks, a bhikkhu endowed with five qualities is unobstructed in all directions. With which five? Here, monks, a bhikkhu is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and trains himself in the training rules he has undertaken; he is learned, one who remembers what he has heard, who stores up what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with meaning and with phrasing, proclaiming the perfectly complete and purified holy life—such teachings he has learned much of, retained, recited verbally, mentally examined, and penetrated well by view; he is content with any kind of robes, almsfood, lodging, and medicinal requisites for the sick; he obtains at will, without difficulty or trouble, the four jhānas that pertain to the higher mind, pleasant dwellings in this very life; and through the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life. Monks, a bhikkhu endowed with these five qualities is unobstructed in all directions.” The Ninth.

၁၀. အရညသုတ္တံ

10. The Discourse on the Forest

၁၁၀. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတုံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလဝါ ဟောတိ…ပေ… သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ…ပေ… ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; အာရဒ္ဓဝီရိယော ဝိဟရတိ ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေဟိ [Pg.120] ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံ အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝိတု’’န္တိ. ဒသမံ.

110. “Bhikkhus, a bhikkhu endowed with five qualities is fit to resort to remote forest and woodland dwellings. Which five? Here, bhikkhus, a bhikkhu is virtuous… (pe)... undertaking them, he trains in the training rules; he is learned… (pe)... well penetrated by view; he dwells with aroused energy, strong, of firm exertion, not having laid down the burden in regard to wholesome states; he is an obtainer at will, without difficulty, without trouble, of the four jhānas that pertain to the higher mind and are pleasant dwellings in this very life; and through the destruction of the taints, he enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life. Bhikkhus, a bhikkhu endowed with these five qualities is fit to resort to remote forest and woodland dwellings.” This is the tenth.

ဖာသုဝိဟာရဝဂ္ဂေါ ပဌမော.

The First Chapter on Dwelling in Comfort.

တဿုဒ္ဒါနံ –

The summary:

သာရဇ္ဇံ သင်္ကိတော စောရော, သုခုမာလံ ဖာသု ပဉ္စမံ;

အာနန္ဒ သီလာသေခါ စ, စာတုဒ္ဒိသော အရညေန စာတိ.

Timidity, the Doubtful, the Thief, the Delicate, and Comfort as the fifth; Ānanda, Virtue, the Trainee, the Four Directions, and the Forest.

(၁၂) ၂. အန္ဓကဝိန္ဒဝဂ္ဂေါ

(12) 2. The Andhakavinda Chapter

၁. ကုလူပကသုတ္တံ

1. The Discourse on One Who Frequents Families

၁၁၁. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ကုလူပကော ဘိက္ခု ကုလေသု အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? အသန္ထဝဝိဿာသီ စ ဟောတိ, အနိဿရဝိကပ္ပီ စ, ဝိဿဋ္ဌုပသေဝီ စ, ဥပကဏ္ဏကဇပ္ပီ စ, အတိယာစနကော စ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ကုလူပကော ဘိက္ခု ကုလေသု အပ္ပိယော စ ဟောတိ အမနာပေါ စ အဂရု စ အဘာဝနီယော စ.

111. “Bhikkhus, a bhikkhu who frequents families, being endowed with five qualities, is disliked, unpleasing, disrespected, and unesteemed among the families. With which five? He is familiar with non-intimates, he makes arrangements without authority, he is one who associates to reconcile estranged families, he is one who whispers close to the ear, and he is one who asks for too much. Indeed, bhikkhus, a bhikkhu who frequents families, being endowed with these five qualities, is disliked, unpleasing, disrespected, and unesteemed among the families.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ကုလူပကော ဘိက္ခု ကုလေသု ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? န အသန္ထဝဝိဿာသီ စ ဟောတိ, န အနိဿရဝိကပ္ပီ စ, န ဝိဿဋ္ဌုပသေဝီ စ, န ဥပကဏ္ဏကဇပ္ပီ စ, န အတိယာစနကော စ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ကုလူပကော ဘိက္ခု ကုလေသု ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. ပဌမံ.

“Bhikkhus, a bhikkhu who frequents families, being endowed with five qualities, is dear, pleasing, respected, and esteemed among the families. With which five? He is not familiar with non-intimates, he does not make arrangements without authority, he is not one who associates to reconcile estranged families, he is not one who whispers close to the ear, and he is not one who asks for too much. Indeed, bhikkhus, a bhikkhu who frequents families, being endowed with these five qualities, is dear, pleasing, respected, and esteemed among the families.” This is the first.

၂. ပစ္ဆာသမဏသုတ္တံ

2. The Discourse on the Attendant Monk

၁၁၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ပစ္ဆာသမဏော န အာဒါတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? အတိဒူရေ ဝါ ဂစ္ဆတိ အစ္စာသန္နေ ဝါ, န ပတ္တပရိယာပန္နံ [Pg.121] ဂဏှတိ, အာပတ္တိသာမန္တာ ဘဏမာနံ န နိဝါရေတိ, ဘဏမာနဿ အန္တရန္တရာ ကထံ ဩပါတေတိ, ဒုပ္ပညော ဟောတိ ဇဠော ဧဠမူဂေါ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ပစ္ဆာသမဏော န အာဒါတဗ္ဗော.

112. “Bhikkhus, an attendant monk endowed with five qualities should not be taken. With which five? He walks either too far away or too close; he does not take the bowl that is full of almsfood; he does not prevent one who is speaking on the verge of an offense; he interrupts while one is speaking; and he is unwise, dull, and slobbering. Bhikkhus, an attendant monk endowed with these five qualities should not be taken.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ပစ္ဆာသမဏော အာဒါတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? နာတိဒူရေ ဂစ္ဆတိ န အစ္စာသန္နေ, ပတ္တပရိယာပန္နံ ဂဏှတိ, အာပတ္တိသာမန္တာ ဘဏမာနံ နိဝါရေတိ, ဘဏမာနဿ န အန္တရန္တရာ ကထံ ဩပါတေတိ, ပညဝါ ဟောတိ အဇဠော အနေဠမူဂေါ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ပစ္ဆာသမဏော အာဒါတဗ္ဗော’’တိ. ဒုတိယံ.

“Bhikkhus, an attendant monk endowed with five qualities should be taken. With which five? He does not walk too far away or too close; he takes the bowl that is full of almsfood; he prevents one who is speaking on the verge of an offense; he does not interrupt while one is speaking; and he is wise, not dull, and not slobbering. Bhikkhus, an attendant monk endowed with these five qualities should be taken.” The second.

၃. သမ္မာသမာဓိသုတ္တံ

3. The Discourse on Right Concentration

၁၁၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အဘဗ္ဗော သမ္မာသမာဓိံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရူပါနံ, အက္ခမော သဒ္ဒါနံ, အက္ခမော ဂန္ဓာနံ, အက္ခမော ရသာနံ, အက္ခမော ဖောဋ္ဌဗ္ဗာနံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အဘဗ္ဗော သမ္မာသမာဓိံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ.

113. “Bhikkhus, a bhikkhu endowed with five qualities is incapable of attaining and dwelling in right concentration. With which five? Here, bhikkhus, a bhikkhu is intolerant of forms, intolerant of sounds, intolerant of smells, intolerant of tastes, and intolerant of tangible objects. Bhikkhus, a bhikkhu endowed with these five qualities is incapable of attaining and dwelling in right concentration.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဘဗ္ဗော သမ္မာသမာဓိံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ရူပါနံ, ခမော သဒ္ဒါနံ, ခမော ဂန္ဓာနံ, ခမော ရသာနံ, ခမော ဖောဋ္ဌဗ္ဗာနံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဘဗ္ဗော သမ္မာသမာဓိံ ဥပသမ္ပဇ္ဇ ဝိဟရိတု’’န္တိ. တတိယံ.

“Bhikkhus, a bhikkhu endowed with five qualities is capable of attaining and dwelling in right concentration. With which five? Here, bhikkhus, a bhikkhu is tolerant of forms, tolerant of sounds, tolerant of smells, tolerant of tastes, and tolerant of tangible objects. Bhikkhus, a bhikkhu endowed with these five qualities is capable of attaining and dwelling in right concentration.” The third.

၄. အန္ဓကဝိန္ဒသုတ္တံ

4. The Discourse at Andhakavinda

၁၁၄. ဧကံ သမယံ ဘဂဝါ မဂဓေသု ဝိဟရတိ အန္ဓကဝိန္ဒေ. အထ ခေါ အာယသ္မာ အာနန္ဒော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အာယသ္မန္တံ အာနန္ဒံ ဘဂဝါ ဧတဒဝေါစ –

114. On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the Venerable Ānanda as he was sitting to one side:

‘‘ယေ တေ, အာနန္ဒ, ဘိက္ခူ နဝါ အစိရပဗ္ဗဇိတာ အဓုနာဂတာ ဣမံ ဓမ္မဝိနယံ, တေ ဝေါ, အာနန္ဒ, ဘိက္ခူ ပဉ္စသု ဓမ္မေသု သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ[Pg.122]. ကတမေသု ပဉ္စသု? ‘ဧထ တုမှေ, အာဝုသော, သီလဝါ ဟောထ, ပါတိမောက္ခသံဝရသံဝုတာ ဝိဟရထ အာစာရဂေါစရသမ္ပန္နာ အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝိနော, သမာဒါယ သိက္ခထ သိက္ခာပဒေသူ’တိ – ဣတိ ပါတိမောက္ခသံဝရေ သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ.

“Ānanda, those bhikkhus who are new, recently ordained, and newly come to this Dhamma and Discipline—you should get them to undertake, settle, and establish themselves in five things. In which five? ‘Come, friends, be virtuous; dwell restrained by the Pātimokkha restraint, endowed with good conduct and resort, seeing danger in the slightest faults; and, having undertaken them, train in the training rules.’ Thus they should be made to undertake, settle, and be established in the Pātimokkha restraint.

‘‘‘ဧထ တုမှေ, အာဝုသော, ဣန္ဒြိယေသု ဂုတ္တဒွါရာ ဝိဟရထ အာရက္ခသတိနော နိပက္ကသတိနော, သာရက္ခိတမာနသာ သတာရက္ခေန စေတသာ သမန္နာဂတာ’တိ – ဣတိ ဣန္ဒြိယသံဝရေ သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ.

“‘Come, friends, dwell with the doors of your sense faculties guarded, possessing protective mindfulness and prudent mindfulness, with a well-guarded mind, endowed with a mind protected by mindfulness.’ Thus they should be made to undertake, settle, and be established in the restraint of the sense faculties.

‘‘‘ဧထ တုမှေ, အာဝုသော, အပ္ပဘဿာ ဟောထ, ဘဿေ ပရိယန္တကာရိနော’တိ – ဣတိ ဘဿပရိယန္တေ သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ.

“‘Come, friends, speak little, setting a limit to your talk.’ Thus they should be made to undertake, settle, and be established in setting a limit to talk.

‘‘‘ဧထ တုမှေ, အာဝုသော, အာရညိကာ ဟောထ, အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝထာ’တိ – ဣတိ ကာယဝူပကာသေ သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ.

“‘Come, friends, be forest-dwellers; resort to remote lodgings that are forest and woodland hermitages.’ Thus they should be made to undertake, settle, and be established in bodily seclusion.

‘‘‘ဧထ တုမှေ, အာဝုသော, သမ္မာဒိဋ္ဌိကာ ဟောထ သမ္မာဒဿနေန သမန္နာဂတာ’တိ – ဣတိ သမ္မာဒဿနေ သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ. ယေ တေ, အာနန္ဒ, ဘိက္ခူ နဝါ အစိရပဗ္ဗဇိတာ အဓုနာဂတာ ဣမံ ဓမ္မဝိနယံ, တေ ဝေါ, အာနန္ဒ, ဘိက္ခူ ဣမေသု ပဉ္စသု ဓမ္မေသု သမာဒပေတဗ္ဗာ နိဝေသေတဗ္ဗာ ပတိဋ္ဌာပေတဗ္ဗာ’’တိ. စတုတ္ထံ.

“‘Come, friends, be possessors of right view, be endowed with right vision.’ Thus they should be made to undertake, settle, and be established in right vision. Ānanda, those bhikkhus who are new, recently ordained, and newly come to this Dhamma and Discipline—you should get them to undertake, settle, and establish themselves in these five things.” The fourth.

၅. မစ္ဆရိနီသုတ္တံ

5. The Discourse on the Miserly Nun

၁၁၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အာဝါသမစ္ဆရိနီ ဟောတိ, ကုလမစ္ဆရိနီ ဟောတိ, လာဘမစ္ဆရိနီ ဟောတိ, ဝဏ္ဏမစ္ဆရိနီ ဟောတိ, ဓမ္မမစ္ဆရိနီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

115. “Bhikkhus, a bhikkhunī endowed with five qualities is cast into hell as if brought and placed there. With which five? She is miserly regarding monasteries, she is miserly regarding families, she is miserly regarding gains, she is miserly regarding praise, and she is miserly regarding the Dhamma. Bhikkhus, a bhikkhunī endowed with these five qualities is cast into hell as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? န အာဝါသမစ္ဆရိနီ ဟောတိ, န ကုလမစ္ဆရိနီ ဟောတိ, န လာဘမစ္ဆရိနီ ဟောတိ, န ဝဏ္ဏမစ္ဆရိနီ ဟောတိ, န ဓမ္မမစ္ဆရိနီ ဟောတိ[Pg.123]. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. ပဉ္စမံ.

“Bhikkhus, a bhikkhunī endowed with five qualities is placed in heaven as if brought and placed there. With which five? She is not miserly regarding monasteries, she is not miserly regarding families, she is not miserly regarding gains, she is not miserly regarding praise, and she is not miserly regarding the Dhamma. Bhikkhus, a bhikkhunī endowed with these five qualities is placed in heaven as if brought and placed there.” The fifth.

၆. ဝဏ္ဏနာသုတ္တံ

6. The Discourse on Praise

၁၁၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ အပ္ပသာဒနီယေ ဌာနေ ပသာဒံ ဥပဒံသေတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ ပသာဒနီယေ ဌာနေ အပ္ပသာဒံ ဥပဒံသေတိ, သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

116. “Bhikkhus, a bhikkhunī endowed with five qualities is cast into hell as if brought and placed there. With which five? Without investigating and without scrutinizing, she speaks praise of one who is unworthy of praise; without investigating and without scrutinizing, she speaks dispraise of one who is worthy of praise; without investigating and without scrutinizing, she displays confidence in a matter that is not inspiring of confidence; without investigating and without scrutinizing, she displays a lack of confidence in a matter that is inspiring of confidence; and she squanders offerings given in faith. Bhikkhus, a bhikkhunī endowed with these five qualities is cast into hell as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ အပ္ပသာဒနီယေ ဌာနေ အပ္ပသာဒံ ဥပဒံသေတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ ပသာဒနီယေ ဌာနေ ပသာဒံ ဥပဒံသေတိ, သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. ဆဋ္ဌံ.

“Bhikkhus, a bhikkhunī endowed with five qualities is placed in heaven as if brought and placed there. With which five? Having investigated and having scrutinized, she speaks dispraise of one who is unworthy of praise; having investigated and having scrutinized, she speaks praise of one who is worthy of praise; having investigated and having scrutinized, she displays a lack of confidence in a matter that is not inspiring of confidence; having investigated and having scrutinized, she displays confidence in a matter that is inspiring of confidence; and she does not squander offerings given in faith. Bhikkhus, a bhikkhunī endowed with these five qualities is placed in heaven as if brought and placed there.” The sixth.

၇. ဣဿုကိနီသုတ္တံ

7. The Discourse on the Envious Woman

၁၁၇. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, ဣဿုကိနီ စ ဟောတိ, မစ္ဆရိနီ စ, သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

117. “Bhikkhus, a bhikkhunī endowed with five qualities is consigned to hell as if brought there. What five? Without investigating or scrutinizing, she speaks praise of one who is not worthy of praise; without investigating or scrutinizing, she speaks dispraise of one who is worthy of praise; she is envious; she is miserly; and she squanders offerings given in faith. A bhikkhunī endowed with these five qualities, bhikkhus, is consigned to hell as if brought there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ[Pg.124], အနိဿုကိနီ စ ဟောတိ, အမစ္ဆရိနီ စ, သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. သတ္တမံ.

“Bhikkhus, a bhikkhunī endowed with five qualities is consigned to heaven as if brought there. What five? After investigating and scrutinizing, she speaks dispraise of one who is not worthy of praise; after investigating and scrutinizing, she speaks praise of one who is worthy of praise; she is not envious; she is not miserly; and she does not squander offerings given in faith. A bhikkhunī endowed with these five qualities, bhikkhus, is consigned to heaven as if brought there.” The seventh.

၈. မိစ္ဆာဒိဋ္ဌိကသုတ္တံ

8. The Discourse on Wrong View

၁၁၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, မိစ္ဆာဒိဋ္ဌိကာ စ ဟောတိ, မိစ္ဆာသင်္ကပ္ပာ စ, သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

118. “Bhikkhus, a bhikkhunī endowed with five qualities is consigned to hell as if brought there. What five? Without investigating or scrutinizing, she speaks praise of one who is not worthy of praise; without investigating or scrutinizing, she speaks dispraise of one who is worthy of praise; she has wrong view; she has wrong resolve; and she squanders offerings given in faith. A bhikkhunī endowed with these five qualities, bhikkhus, is consigned to hell as if brought there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, သမ္မာဒိဋ္ဌိကာ စ, ဟောတိ, သမ္မာသင်္ကပ္ပာ စ, သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. အဋ္ဌမံ.

“Bhikkhus, a bhikkhunī endowed with five qualities is consigned to heaven as if brought there. What five? After investigating and scrutinizing, she speaks dispraise of one who is not worthy of praise; after investigating and scrutinizing, she speaks praise of one who is worthy of praise; she has right view; she has right resolve; and she does not squander offerings given in faith. A bhikkhunī endowed with these five qualities, bhikkhus, is consigned to heaven as if brought there.” The eighth.

၉. မိစ္ဆာဝါစာသုတ္တံ

9. The Discourse on Wrong Speech

၁၁၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, မိစ္ဆာဝါစာ စ ဟောတိ, မိစ္ဆာကမ္မန္တာ စ, သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

119. “Bhikkhus, a bhikkhuni endowed with five qualities is deposited in hell as if brought and placed there. With which five? Without investigating and without comprehending, she speaks praise of one who deserves dispraise. Without investigating and without comprehending, she speaks dispraise of one who deserves praise. She is of wrong speech and of wrong action, and she squanders what is given in faith. Bhikkhus, a bhikkhuni endowed with these five qualities is deposited in hell as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, သမ္မာဝါစာ စ ဟောတိ, သမ္မာကမ္မန္တာ စ, သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. နဝမံ.

“Bhikkhus, a bhikkhuni endowed with five qualities is deposited in heaven as if brought and placed there. With which five? Having investigated and having comprehended, she speaks dispraise of one who deserves dispraise. Having investigated and having comprehended, she speaks praise of one who deserves praise. She is of right speech and of right action, and she does not squander what is given in faith. Bhikkhus, a bhikkhuni endowed with these five qualities is deposited in heaven as if brought and placed there.” Ninth.

၁၀. မိစ္ဆာဝါယာမသုတ္တံ

10. The Discourse on Wrong Effort

၁၂၀. ‘‘ပဉ္စဟိ[Pg.125], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, မိစ္ဆာဝါယာမာ စ ဟောတိ, မိစ္ဆာသတိနီ စ, သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

120. “Bhikkhus, a bhikkhuni endowed with five qualities is deposited in hell as if brought and placed there. With which five? Without investigating and without comprehending, she speaks praise of one who deserves dispraise. Without investigating and without comprehending, she speaks dispraise of one who deserves praise. She is of wrong effort and of wrong mindfulness, and she squanders what is given in faith. Bhikkhus, a bhikkhuni endowed with these five qualities is deposited in hell as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ, အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ, သမ္မာဝါယာမာ စ ဟောတိ, သမ္မာသတိနီ စ, သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. ဒသမံ.

“Bhikkhus, a bhikkhuni endowed with five qualities is deposited in heaven as if brought and placed there. With which five? Having investigated and having comprehended, she speaks dispraise of one who deserves dispraise. Having investigated and having comprehended, she speaks praise of one who deserves praise. She is of right effort and of right mindfulness, and she does not squander what is given in faith. Bhikkhus, a bhikkhuni endowed with these five qualities is deposited in heaven as if brought and placed there.” Tenth.

အန္ဓကဝိန္ဒဝဂ္ဂေါ ဒုတိယော.

The Second Andhakavinda Chapter.

တဿုဒ္ဒါနံ –

The summary:

ကုလူပကော ပစ္ဆာသမဏော, သမာဓိအန္ဓကဝိန္ဒံ;

မစ္ဆရီ ဝဏ္ဏနာ ဣဿာ, ဒိဋ္ဌိဝါစာယ ဝါယမာတိ.

Frequenting families, the attendant, concentration, and Andhakavinda; stinginess, praise, envy, view, speech, and effort.

(၁၃) ၃. ဂိလာနဝဂ္ဂေါ

3. The Chapter on the Sick

၁. ဂိလာနသုတ္တံ

1. The Discourse on the Sick

၁၂၁. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. အထ ခေါ ဘဂဝါ သာယနှသမယံ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ယေန ဂိလာနသာလာ တေနုပသင်္ကမိ. အဒ္ဒသာ ခေါ ဘဂဝါ အညတရံ ဘိက္ခုံ ဒုဗ္ဗလံ ဂိလာနကံ; ဒိသွာ ပညတ္တေ အာသနေ နိသီဒိ. နိသဇ္ဇ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ –

121. At one time the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. Then, in the evening, the Blessed One emerged from seclusion and went to the sick ward. There he saw a certain bhikkhu who was weak and ill. Having seen him, he sat down on a prepared seat. Having sat down, the Blessed One addressed the bhikkhus:

‘‘ယံ [Pg.126] ကိဉ္စိ, ဘိက္ခဝေ, ဘိက္ခုံ ဒုဗ္ဗလံ ဂိလာနကံ ပဉ္စ ဓမ္မာ န ဝိဇဟန္တိ, တဿေတံ ပါဋိကင်္ခံ – ‘နစိရဿေဝ အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရိဿတီ’’’တိ.

“Bhikkhus, if any bhikkhu who is weak and sick is not abandoned by five qualities, this is to be expected of him: ‘Before long, through the destruction of the taints, he will realize for himself with direct knowledge, and having attained it, dwell in the taintless liberation of mind, liberation by wisdom, in this very life.’”

‘‘ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသုဘာနုပဿီ ကာယေ ဝိဟရတိ, အာဟာရေ ပဋိကူလသညီ, သဗ္ဗလောကေ အနဘိရတသညီ, သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿီ, မရဏသညာ ခေါ ပနဿ အဇ္ဈတ္တံ သူပဋ္ဌိတာ ဟောတိ. ယံ ကိဉ္စိ, ဘိက္ခဝေ, ဘိက္ခုံ ဒုဗ္ဗလံ ဂိလာနကံ ဣမေ ပဉ္စ ဓမ္မာ န ဝိဇဟန္တိ, တဿေတံ ပါဋိကင်္ခံ – ‘နစိရဿေဝ အာသဝါနံ ခယာ…ပေ… သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရိဿတီ’’’တိ. ပဌမံ.

“What five? Here, bhikkhus, a bhikkhu dwells contemplating the unbeautiful in the body, is percipient of repulsiveness in food, is percipient of non-delight in the entire world, dwells contemplating impermanence in all conditioned phenomena, and his perception of death is well established internally. Bhikkhus, if any bhikkhu who is weak and sick is not abandoned by these five qualities, this is to be expected of him: ‘Before long, through the destruction of the taints…pe… he will dwell having realized and attained it for himself.’ First.”

၂. သတိသူပဋ္ဌိတသုတ္တံ

2. The Discourse on Well-Established Mindfulness

၁၂၂. ‘‘ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ ပဉ္စ ဓမ္မေ ဘာဝေတိ ပဉ္စ ဓမ္မေ ဗဟုလီကရောတိ, တဿ ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ.

122. “Bhikkhus, any bhikkhu or bhikkhunī who develops and cultivates five qualities can expect one of two fruits: either final knowledge in this very life or, if a remnant of clinging exists, non-returning.”

‘‘ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော အဇ္ဈတ္တညေဝ သတိ သူပဋ္ဌိတာ ဟောတိ ဓမ္မာနံ ဥဒယတ္ထဂါမိနိယာ ပညာယ, အသုဘာနုပဿီ ကာယေ ဝိဟရတိ, အာဟာရေ ပဋိကူလသညီ, သဗ္ဗလောကေ အနဘိရတသညီ, သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿီ. ယော ဟိ ကောစိ, ဘိက္ခဝေ, ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ ဣမေ ပဉ္စ ဓမ္မေ ဘာဝေတိ ဣမေ ပဉ္စ ဓမ္မေ ဗဟုလီကရောတိ, တဿ ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ’’တိ. ဒုတိယံ.

“What five? Here, bhikkhus, a bhikkhu's mindfulness is well established internally; with wisdom that comprehends the arising and passing away of phenomena, he dwells contemplating the unbeautiful in the body; he is percipient of repulsiveness in food; he is percipient of non-delight in the entire world; and he dwells contemplating impermanence in all conditioned phenomena. Bhikkhus, any bhikkhu or bhikkhunī who develops and cultivates these five qualities can expect one of two fruits: either final knowledge in this very life or, if a remnant of clinging exists, non-returning. Second.”

၃. ပဌမဥပဋ္ဌာကသုတ္တံ

3. The First Discourse on an Attendant

၁၂၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဂိလာနော ဒူပဋ္ဌာကော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? အသပ္ပာယကာရီ ဟောတိ, သပ္ပာယေ မတ္တံ န ဇာနာတိ, ဘေသဇ္ဇံ နပ္ပဋိသေဝိတာ ဟောတိ, အတ္ထကာမဿ ဂိလာနုပဋ္ဌာကဿ န ယထာဘူတံ အာဗာဓံ အာဝိကတ္တာ ဟောတိ အဘိက္ကမန္တံ ဝါ အဘိက္ကမတီတိ ပဋိက္ကမန္တံ ဝါ ပဋိက္ကမတီတိ ဌိတံ ဝါ ဌိတောတိ, ဥပ္ပန္နာနံ သာရီရိကာနံ [Pg.127] ဝေဒနာနံ ဒုက္ခာနံ တိဗ္ဗာနံ ခရာနံ ကဋုကာနံ အသာတာနံ အမနာပါနံ ပါဏဟရာနံ အနဓိဝါသကဇာတိကော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဂိလာနော ဒူပဋ္ဌာကော ဟောတိ.

123. “Bhikkhus, a sick person endowed with five qualities is difficult to attend to. With which five? He does what is unsuitable; he does not know the measure in what is suitable; he does not take his medicine; he does not reveal the illness as it really is to the attendant who desires his welfare, stating that it is increasing when it is increasing, decreasing when it is decreasing, or static when it is static; and he is unable to endure arisen bodily feelings that are painful, intense, harsh, piercing, disagreeable, unpleasant, and life-threatening. Bhikkhus, a sick person endowed with these five qualities is difficult to attend to.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဂိလာနော သူပဋ္ဌာကော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? သပ္ပာယကာရီ ဟောတိ, သပ္ပာယေ မတ္တံ ဇာနာတိ, ဘေသဇ္ဇံ ပဋိသေဝိတာ ဟောတိ, အတ္ထကာမဿ ဂိလာနုပဋ္ဌာကဿ ယထာဘူတံ အာဗာဓံ အာဝိကတ္တာ ဟောတိ အဘိက္ကမန္တံ ဝါ အဘိက္ကမတီတိ ပဋိက္ကမန္တံ ဝါ ပဋိက္ကမတီတိ ဌိတံ ဝါ ဌိတောတိ, ဥပ္ပန္နာနံ သာရီရိကာနံ ဝေဒနာနံ ဒုက္ခာနံ တိဗ္ဗာနံ ခရာနံ ကဋုကာနံ အသာတာနံ အမနာပါနံ ပါဏဟရာနံ အဓိဝါသကဇာတိကော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဂိလာနော သူပဋ္ဌာကော ဟောတီ’’တိ. တတိယံ.

Bhikkhus, a sick monk endowed with five qualities is easy to attend to. With which five? He does what is suitable; he knows the measure in what is suitable; he is one who takes medicine; he reveals the illness as it really is to the attendant who desires his welfare, stating, ‘It is increasing’ when it is increasing, ‘It is decreasing’ when it is decreasing, or ‘It is static’ when it is static; and he is of a nature to endure arisen bodily feelings that are painful, intense, harsh, piercing, disagreeable, unpleasant, and life-taking. Bhikkhus, a sick monk endowed with these five qualities is easy to attend to. The Third.

၄. ဒုတိယဥပဋ္ဌာကသုတ္တံ

4. The Second Discourse on the Attendant

၁၂၄. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဂိလာနုပဋ္ဌာကော နာလံ ဂိလာနံ ဥပဋ္ဌာတုံ. ကတမေဟိ ပဉ္စဟိ? နပ္ပဋိဗလော ဟောတိ ဘေသဇ္ဇံ သံဝိဓာတုံ; သပ္ပာယာသပ္ပာယံ န ဇာနာတိ, အသပ္ပာယံ ဥပနာမေတိ, သပ္ပာယံ အပနာမေတိ; အာမိသန္တရော ဂိလာနံ ဥပဋ္ဌာတိ, နော မေတ္တစိတ္တော; ဇေဂုစ္ဆီ ဟောတိ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ဝန္တံ ဝါ ခေဠံ ဝါ နီဟရိတုံ; နပ္ပဋိဗလော ဟောတိ ဂိလာနံ ကာလေန ကာလံ ဓမ္မိယာ ကထာယ သန္ဒဿေတုံ သမာဒပေတုံ သမုတ္တေဇေတုံ သမ္ပဟံသေတုံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဂိလာနုပဋ္ဌာကော နာလံ ဂိလာနံ ဥပဋ္ဌာတုံ.

124. Bhikkhus, an attendant endowed with five qualities is unfit to attend to the sick. With which five? He is incapable of preparing medicine; he does not know what is suitable and unsuitable—he offers what is unsuitable and removes what is suitable; he attends to the sick with a motive of material gain, not with a mind of loving-kindness; he is disgusted at removing feces, urine, vomit, or spittle; and he is incapable of instructing, causing to undertake, rousing, and gladdening the sick from time to time with a talk on the Dhamma. Bhikkhus, an attendant endowed with these five qualities is unfit to attend to the sick.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဂိလာနုပဋ္ဌာကော အလံ ဂိလာနံ ဥပဋ္ဌာတုံ. ကတမေဟိ ပဉ္စဟိ? ပဋိဗလော ဟောတိ ဘေသဇ္ဇံ သံဝိဓာတုံ; သပ္ပာယာသပ္ပာယံ ဇာနာတိ, အသပ္ပာယံ အပနာမေတိ, သပ္ပာယံ ဥပနာမေတိ; မေတ္တစိတ္တော ဂိလာနံ ဥပဋ္ဌာတိ, နော အာမိသန္တရော; အဇေဂုစ္ဆီ ဟောတိ ဥစ္စာရံ ဝါ ပဿာဝံ ဝါ ဝန္တံ ဝါ ခေဠံ ဝါ နီဟရိတုံ; ပဋိဗလော ဟောတိ ဂိလာနံ ကာလေန ကာလံ ဓမ္မိယာ ကထာယ သန္ဒဿေတုံ သမာဒပေတုံ သမုတ္တေဇေတုံ သမ္ပဟံသေတုံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဂိလာနုပဋ္ဌာကော အလံ ဂိလာနံ ဥပဋ္ဌာတု’’န္တိ. စတုတ္ထံ.

Bhikkhus, an attendant endowed with five qualities is fit to attend to the sick. With which five? He is capable of preparing medicine; he knows what is suitable and unsuitable—he removes what is unsuitable and offers what is suitable; he attends to the sick with a mind of loving-kindness, not with a motive of material gain; he is not disgusted at removing feces, urine, vomit, or spittle; and he is capable of instructing, causing to undertake, rousing, and gladdening the sick from time to time with a talk on the Dhamma. Bhikkhus, an attendant endowed with these five qualities is fit to attend to the sick. The Fourth.

၅. ပဌမအနာယုဿာသုတ္တံ

5. The First Discourse on What Is Not Conducive to Longevity

၁၂၅. ‘‘ပဉ္စိမေ[Pg.128], ဘိက္ခဝေ, ဓမ္မာ အနာယုဿာ. ကတမေ ပဉ္စ? အသပ္ပာယကာရီ ဟောတိ, သပ္ပာယေ မတ္တံ န ဇာနာတိ, အပရိဏတဘောဇီ စ ဟောတိ, အကာလစာရီ စ ဟောတိ, အဗြဟ္မစာရီ စ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ အနာယုဿာ.

125. Bhikkhus, these five qualities are not conducive to longevity. What five? One does what is unsuitable; one does not know the proper measure in what is suitable; one eats food that is not well-digested; one wanders about at the wrong time; and one is not celibate. Bhikkhus, these are the five qualities that are not conducive to longevity.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ အာယုဿာ. ကတမေ ပဉ္စ? သပ္ပာယကာရီ ဟောတိ, သပ္ပာယေ မတ္တံ ဇာနာတိ, ပရိဏတဘောဇီ စ ဟောတိ, ကာလစာရီ စ ဟောတိ, ဗြဟ္မစာရီ စ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ အာယုဿာ’’တိ. ပဉ္စမံ.

Bhikkhus, these five qualities are conducive to longevity. What five? One does what is suitable; one knows the proper measure in what is suitable; one eats food that is well-digested; one wanders about at the right time; and one is celibate. Bhikkhus, these are the five qualities that are conducive to longevity. The Fifth.

၆. ဒုတိယအနာယုဿာသုတ္တံ

6. The Second Discourse on What Is Not Conducive to Longevity

၁၂၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ အနာယုဿာ. ကတမေ ပဉ္စ? အသပ္ပာယကာရီ ဟောတိ, သပ္ပာယေ မတ္တံ န ဇာနာတိ, အပရိဏတဘောဇီ စ ဟောတိ, ဒုဿီလော စ, ပါပမိတ္တော စ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ အနာယုဿာ.

126. Bhikkhus, these five qualities are not conducive to longevity. What five? One does what is unsuitable; one does not know the proper measure in what is suitable; one eats food that is not well-digested; one is immoral; and one has evil friends. Bhikkhus, these are the five qualities that are not conducive to longevity.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ အာယုဿာ. ကတမေ ပဉ္စ? သပ္ပာယကာရီ ဟောတိ, သပ္ပာယေ မတ္တံ ဇာနာတိ, ပရိဏတဘောဇီ စ ဟောတိ, သီလဝါ စ, ကလျာဏမိတ္တော စ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ အာယုဿာ’’တိ. ဆဋ္ဌံ.

Bhikkhus, these five qualities are conducive to longevity. What five? One does what is suitable; one knows the proper measure in what is suitable; one eats food that is well-digested; one is virtuous; and one has admirable friends. Bhikkhus, these are the five qualities that are conducive to longevity. The Sixth.

၇. ဝပကာသသုတ္တံ

7. The Discourse on Seclusion

၁၂၇. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု နာလံ သံဃမှာ ဝပကာသိတုံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန စီဝရေန, အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ပိဏ္ဍပါတေန, အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန သေနာသနေန, အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန, ကာမသင်္ကပ္ပဗဟုလော စ ဝိဟရတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု နာလံ သံဃမှာ ဝပကာသိတုံ.

127. Bhikkhus, a bhikkhu endowed with five qualities is not fit to live in seclusion from the Saṅgha. With what five? Here, bhikkhus, a bhikkhu is discontented with whatever robe, discontented with whatever almsfood, discontented with whatever lodging, discontented with whatever medicinal requisites for the sick, and he dwells abounding in thoughts of sensual desire. Bhikkhus, a bhikkhu endowed with these five qualities is not fit to live in seclusion from the Saṅgha.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံ သံဃမှာ ဝပကာသိတုံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန စီဝရေန, သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ပိဏ္ဍပါတေန, သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန သေနာသနေန, သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန[Pg.129], နေက္ခမ္မသင်္ကပ္ပဗဟုလော စ ဝိဟရတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံ သံဃမှာ ဝပကာသိတု’’န္တိ. သတ္တမံ.

Bhikkhus, a bhikkhu endowed with five qualities is fit to live in seclusion from the Saṅgha. With what five? Here, bhikkhus, a bhikkhu is contented with whatever robe, contented with whatever almsfood, contented with whatever lodging, contented with whatever medicinal requisites for the sick, and he dwells abounding in thoughts of renunciation. Bhikkhus, a bhikkhu endowed with these five qualities is fit to live in seclusion from the Saṅgha. The Seventh.

၈. သမဏသုခသုတ္တံ

8. The Discourse on the Joys of a Recluse

၁၂၈. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, သမဏဒုက္ခာနိ. ကတမာနိ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန စီဝရေန, အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ပိဏ္ဍပါတေန, အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန သေနာသနေန, အသန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန, အနဘိရတော စ ဗြဟ္မစရိယံ စရတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမဏဒုက္ခာနိ.

128. Bhikkhus, there are these five hardships for a recluse. What five? Here, bhikkhus, a bhikkhu is not content with whatever robe, not content with whatever almsfood, not content with whatever lodging, not content with whatever requisite of medicine for the sick, and he practices the holy life without delight. These, bhikkhus, are the five hardships for a recluse.

‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, သမဏသုခါနိ. ကတမာနိ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန စီဝရေန, သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ပိဏ္ဍပါတေန, သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန သေနာသနေန, သန္တုဋ္ဌော ဟောတိ ဣတရီတရေန ဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန, အဘိရတော စ ဗြဟ္မစရိယံ စရတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမဏသုခါနီ’’တိ. အဋ္ဌမံ.

Bhikkhus, there are these five joys for a recluse. What five? Here, bhikkhus, a bhikkhu is content with whatever robe, content with whatever almsfood, content with whatever lodging, content with whatever requisite of medicine for the sick, and he practices the holy life with delight. These, bhikkhus, are the five joys for a recluse. The Eighth.

၉. ပရိကုပ္ပသုတ္တံ

9. The Discourse on the Destructive

၁၂၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာပါယိကာ နေရယိကာ ပရိကုပ္ပာ အတေကိစ္ဆာ. ကတမေ ပဉ္စ? မာတာ ဇီဝိတာ ဝေါရောပိတာ ဟောတိ, ပိတာ ဇီဝိတာ ဝေါရောပိတော ဟောတိ, အရဟံ ဇီဝိတာ ဝေါရောပိတော ဟောတိ, တထာဂတဿ ဒုဋ္ဌေန စိတ္တေန လောဟိတံ ဥပ္ပာဒိတံ ဟောတိ, သံဃော ဘိန္နော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာပါယိကာ နေရယိကာ ပရိကုပ္ပာ အတေကိစ္ဆာ’’တိ. နဝမံ.

129. “Bhikkhus, these five are bound for the plane of misery, bound for hell, destructive, and incurable. What five? One has deprived one’s mother of life; one has deprived one’s father of life; one has deprived an Arahant of life; with a malicious mind, one has caused the blood of a Tathāgata to be shed; and one has caused a schism in the Saṅgha. These, bhikkhus, are the five that are bound for the plane of misery, bound for hell, destructive, and incurable.” This is the ninth.

၁၀. ဗျသနသုတ္တံ

10. The Discourse on Calamities

၁၃၀. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဗျသနာနိ. ကတမာနိ ပဉ္စ? ဉာတိဗျသနံ, ဘောဂဗျသနံ, ရောဂဗျသနံ, သီလဗျသနံ, ဒိဋ္ဌိဗျသနံ. န, ဘိက္ခဝေ, သတ္တာ ဉာတိဗျသနဟေတု ဝါ [Pg.130] ဘောဂဗျသနဟေတု ဝါ ရောဂဗျသနဟေတု ဝါ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇန္တိ. သီလဗျသနဟေတု ဝါ, ဘိက္ခဝေ, သတ္တာ ဒိဋ္ဌိဗျသနဟေတု ဝါ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇန္တိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဗျသနာနိ.

130. “Bhikkhus, there are these five calamities. What five? The calamity of relatives, the calamity of wealth, the calamity of illness, the calamity of virtue, and the calamity of view. Bhikkhus, beings are not, on account of the calamity of relatives, or the calamity of wealth, or the calamity of illness, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in a state of ruin, in hell. But, bhikkhus, on account of the calamity of virtue or the calamity of view, beings are, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in a state of ruin, in hell. These, bhikkhus, are the five calamities.”

‘‘ပဉ္စိမာ, ဘိက္ခဝေ, သမ္ပဒါ. ကတမာ ပဉ္စ? ဉာတိသမ္ပဒါ, ဘောဂသမ္ပဒါ, အာရောဂျသမ္ပဒါ, သီလသမ္ပဒါ, ဒိဋ္ဌိသမ္ပဒါ. န, ဘိက္ခဝေ, သတ္တာ ဉာတိသမ္ပဒါဟေတု ဝါ ဘောဂသမ္ပဒါဟေတု ဝါ အာရောဂျသမ္ပဒါဟေတု ဝါ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇန္တိ. သီလသမ္ပဒါဟေတု ဝါ, ဘိက္ခဝေ, သတ္တာ ဒိဋ္ဌိသမ္ပဒါဟေတု ဝါ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇန္တိ. ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ သမ္ပဒါ’’တိ. ဒသမံ.

“Bhikkhus, there are these five accomplishments. What five? The accomplishment of relatives, the accomplishment of wealth, the accomplishment of health, the accomplishment of virtue, and the accomplishment of view. Bhikkhus, beings are not, on account of the accomplishment of relatives, or the accomplishment of wealth, or the accomplishment of health, with the breakup of the body, after death, reborn in a good destination, in a heavenly world. But, bhikkhus, on account of the accomplishment of virtue or the accomplishment of view, beings are, with the breakup of the body, after death, reborn in a good destination, in a heavenly world. These, bhikkhus, are the five accomplishments.” This is the tenth.

ဂိလာနဝဂ္ဂေါ တတိယော.

The Third Chapter on the Sick.

တဿုဒ္ဒါနံ –

The summary:

ဂိလာနော သတိသူပဋ္ဌိ, ဒွေ ဥပဋ္ဌာကာ ဒုဝါယုသာ;

ဝပကာသသမဏသုခါ, ပရိကုပ္ပံ ဗျသနေန စာတိ.

The Sick, Mindfulness Established, two on Attendants, two on Longevity; Seclusion, the Happiness of a Recluse, the Destructive, and Calamity.

(၁၄) ၄. ရာဇဝဂ္ဂေါ

4. The Chapter on Kings

၁. ပဌမစက္ကာနုဝတ္တနသုတ္တံ

1. The First Discourse on Following the Turning of the Wheel

၁၃၁. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရာဇာ စက္ကဝတ္တီ ဓမ္မေနေဝ စက္ကံ ဝတ္တေတိ ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ ကေနစိ မနုဿဘူတေန ပစ္စတ္ထိကေန ပါဏိနာ.

131. “Bhikkhus, endowed with five factors, a wheel-turning monarch turns the wheel by righteousness alone; and that wheel cannot be turned back by any hostile human being.”

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရာဇာ စက္ကဝတ္တီ အတ္ထညူ စ ဟောတိ, ဓမ္မညူ စ, မတ္တညူ စ, ကာလညူ စ, ပရိသညူ စ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရာဇာ စက္ကဝတ္တီ ဓမ္မေနေဝ စက္ကံ ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ ကေနစိ မနုဿဘူတေန ပစ္စတ္ထိကေန ပါဏိနာ.

“With which five? Here, bhikkhus, a wheel-turning monarch knows the benefit, knows the law, knows the right measure, knows the proper time, and knows the assembly. Endowed with these five factors, bhikkhus, a wheel-turning monarch turns the wheel by righteousness alone; that wheel cannot be turned back by any hostile human being.”

‘‘ဧဝမေဝံ [Pg.131] ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဓမ္မေနေဝ အနုတ္တရံ ဓမ္မစက္ကံ ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ.

“Just so, bhikkhus, endowed with these five qualities, the Tathāgata, the Arahant, the Perfectly Enlightened One, turns the unsurpassed Wheel of Dhamma by righteousness alone; that wheel cannot be turned back by any ascetic or brahmin, by a deva, Māra, or Brahmā, or by anyone in the world.”

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ အတ္ထညူ, ဓမ္မညူ, မတ္တညူ, ကာလညူ, ပရိသညူ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဓမ္မေနေဝ အနုတ္တရံ ဓမ္မစက္ကံ ပဝတ္တေတိ; တံ ဟောတိ ဓမ္မစက္ကံ အပ္ပဋိဝတ္တိယံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိ’’န္တိ. ပဌမံ.

“With which five? Here, bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One, knows the benefit, knows the Dhamma, knows the right measure, knows the proper time, and knows the assembly. Endowed with these five qualities, bhikkhus, the Tathāgata, the Arahant, the Perfectly Enlightened One, turns the unsurpassed Wheel of Dhamma by righteousness alone; that wheel cannot be turned back by any ascetic or brahmin, by a deva, Māra, or Brahmā, or by anyone in the world.” This is the first.

၂. ဒုတိယစက္ကာနုဝတ္တနသုတ္တံ

2. The Second Discourse on Following the Turning of the Wheel

၁၃၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော စက္ကဝတ္တိဿ ဇေဋ္ဌော ပုတ္တော ပိတရာ ပဝတ္တိတံ စက္ကံ ဓမ္မေနေဝ အနုပ္ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ ကေနစိ မနုဿဘူတေန ပစ္စတ္ထိကေန ပါဏိနာ.

132. “Bhikkhus, endowed with five factors, the eldest son of a wheel-turning monarch keeps rolling the wheel set in motion by his father by righteousness alone; that wheel cannot be turned back by any hostile human being.”

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော စက္ကဝတ္တိဿ ဇေဋ္ဌော ပုတ္တော အတ္ထညူ စ ဟောတိ, ဓမ္မညူ စ, မတ္တညူ စ, ကာလညူ စ, ပရိသညူ စ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော စက္ကဝတ္တိဿ ဇေဋ္ဌော ပုတ္တော ပိတရာ ပဝတ္တိတံ စက္ကံ ဓမ္မေနေဝ အနုပ္ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ ကေနစိ မနုဿဘူတေန ပစ္စတ္ထိကေန ပါဏိနာ.

“With which five? Here, bhikkhus, the eldest son of a wheel-turning monarch knows the benefit, knows the law, knows the right measure, knows the proper time, and knows the assembly. Endowed with these five factors, bhikkhus, the eldest son of a wheel-turning monarch keeps rolling the wheel set in motion by his father by righteousness alone; that wheel cannot be turned back by any hostile human being.”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သာရိပုတ္တော တထာဂတေန အနုတ္တရံ ဓမ္မစက္ကံ ပဝတ္တိတံ သမ္မဒေဝ အနုပ္ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ.

“Just so, bhikkhus, Sāriputta, endowed with five qualities, rightly keeps rolling the unsurpassed Wheel of Dhamma set in motion by the Tathāgata; that wheel cannot be turned back by any ascetic or brahmin, by a deva, Māra, or Brahmā, or by anyone in the world.”

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, သာရိပုတ္တော အတ္ထညူ, ဓမ္မညူ, မတ္တညူ, ကာလညူ, ပရိသညူ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သာရိပုတ္တော တထာဂတေန အနုတ္တရံ ဓမ္မစက္ကံ ပဝတ္တိတံ သမ္မဒေဝ အနုပ္ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိ’’န္တိ. ဒုတိယံ.

“With which five? Here, bhikkhus, Sāriputta knows the benefit, knows the Dhamma, knows the right measure, knows the proper time, and knows the assembly. Endowed with these five qualities, bhikkhus, Sāriputta rightly keeps rolling the unsurpassed Wheel of Dhamma set in motion by the Tathāgata; that wheel cannot be turned back by any ascetic or brahmin, by a deva, Māra, or Brahmā, or by anyone in the world.” This is the second.

၃. ဓမ္မရာဇာသုတ္တံ

3. The Discourse on the King of Dhamma

၁၃၃. ‘‘ယောပိ [Pg.132] သော, ဘိက္ခဝေ, ရာဇာ စက္ကဝတ္တီ ဓမ္မိကော ဓမ္မရာဇာ, သောပိ န အရာဇကံ စက္ကံ ဝတ္တေတီ’’တိ. ဧဝံ ဝုတ္တေ အညတရော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ကော ပန, ဘန္တေ, ရညော စက္ကဝတ္တိဿ ဓမ္မိကဿ ဓမ္မရညော ရာဇာ’’တိ? ‘‘ဓမ္မော, ဘိက္ခူ’’တိ ဘဂဝါ အဝေါစ.

133. “Bhikkhus, even that wheel-turning monarch, a righteous king, a king of Dhamma, does not turn a wheel that is without a king.” When this was said, a certain bhikkhu said this to the Blessed One: “But who, venerable sir, is the king of the wheel-turning monarch, the righteous king, the king of Dhamma?” “The Dhamma, bhikkhu,” the Blessed One said.

‘‘ဣဓ, ဘိက္ခု, ရာဇာ စက္ကဝတ္တီ ဓမ္မိကော ဓမ္မရာဇာ ဓမ္မညေဝ နိဿာယ ဓမ္မံ သက္ကရောန္တော ဓမ္မံ ဂရုံ ကရောန္တော ဓမ္မံ အပစာယမာနော ဓမ္မဒ္ဓဇော ဓမ္မကေတု ဓမ္မာဓိပတေယျော ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟတိ အန္တောဇနသ္မိံ.

“Here, bhikkhu, a wheel-turning monarch, a righteous king, a king of Dhamma, relying solely on the Dhamma, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, with the Dhamma as his banner, the Dhamma as his ensign, the Dhamma as his sovereignty, establishes righteous protection, warding, and security for his inner court.

‘‘ပုန စပရံ, ဘိက္ခု, ရာဇာ စက္ကဝတ္တီ ဓမ္မိကော ဓမ္မရာဇာ ဓမ္မညေဝ နိဿာယ ဓမ္မံ သက္ကရောန္တော ဓမ္မံ ဂရုံ ကရောန္တော ဓမ္မံ အပစာယမာနော ဓမ္မဒ္ဓဇော ဓမ္မကေတု ဓမ္မာဓိပတေယျော ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟတိ ခတ္တိယေသု အနုယန္တေသု …ပေ… ဗလကာယသ္မိံ ဗြာဟ္မဏဂဟပတိကေသု နေဂမဇာနပဒေသု သမဏဗြာဟ္မဏေသု မိဂပက္ခီသု. သ ခေါ သော, ဘိက္ခု, ရာဇာ စက္ကဝတ္တီ ဓမ္မိကော ဓမ္မရာဇာ ဓမ္မညေဝ နိဿာယ ဓမ္မံ သက္ကရောန္တော ဓမ္မံ ဂရုံ ကရောန္တော ဓမ္မံ အပစာယမာနော ဓမ္မဒ္ဓဇော ဓမ္မကေတု ဓမ္မာဓိပတေယျော ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟိတွာ အန္တောဇနသ္မိံ ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟိတွာ ခတ္တိယေသု အနုယန္တေသု ဗလကာယသ္မိံ ဗြာဟ္မဏဂဟပတိကေသု နေဂမဇာနပဒေသု သမဏဗြာဟ္မဏေသု မိဂပက္ခီသု ဓမ္မေနေဝ စက္ကံ ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ ကေနစိ မနုဿဘူတေန ပစ္စတ္ထိကေန ပါဏိနာ.

“Furthermore, bhikkhu, a wheel-turning monarch, a righteous king, a king of Dhamma, relying solely on the Dhamma, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, with the Dhamma as his banner, the Dhamma as his ensign, the Dhamma as his sovereignty, establishes righteous protection, warding, and security among consecrated khattiyas and their retinue, the armed forces, brahmins and householders, town and country folk, ascetics and brahmins, and beasts and birds. Indeed, that wheel-turning monarch, a righteous king, a king of Dhamma, relying solely on the Dhamma, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, with the Dhamma as his banner, the Dhamma as his ensign, the Dhamma as his sovereignty, having established righteous protection, warding, and security for his inner court, having established righteous protection, warding, and security for consecrated khattiyas and their retinue, the armed forces, brahmins and householders, town and country folk, ascetics and brahmins, and beasts and birds, turns the wheel by means of the Dhamma alone. That wheel cannot be turned back by any hostile being who is human.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခု, တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဓမ္မိကော ဓမ္မရာဇာ ဓမ္မညေဝ နိဿာယ ဓမ္မံ သက္ကရောန္တော ဓမ္မံ ဂရုံ ကရောန္တော ဓမ္မံ အပစာယမာနော ဓမ္မဒ္ဓဇော ဓမ္မကေတု ဓမ္မာဓိပတေယျော ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟတိ ဘိက္ခူသု – ‘ဧဝရူပံ ကာယကမ္မံ သေဝိတဗ္ဗံ, ဧဝရူပံ ကာယကမ္မံ န သေဝိတဗ္ဗံ; ဧဝရူပံ ဝစီကမ္မံ သေဝိတဗ္ဗံ, ဧဝရူပံ ဝစီကမ္မံ န သေဝိတဗ္ဗံ; ဧဝရူပံ မနောကမ္မံ သေဝိတဗ္ဗံ, ဧဝရူပံ မနောကမ္မံ န သေဝိတဗ္ဗံ; ဧဝရူပေါ အာဇီဝေါ သေဝိတဗ္ဗော, ဧဝရူပေါ အာဇီဝေါ န သေဝိတဗ္ဗော; ဧဝရူပေါ ဂါမနိဂမော သေဝိတဗ္ဗော, ဧဝရူပေါ ဂါမနိဂမော န သေဝိတဗ္ဗော’တိ.

“In this very way, bhikkhu, the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, a righteous king of Dhamma, relying solely on the Dhamma, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, with the Dhamma as his banner, the Dhamma as his ensign, the Dhamma as his sovereignty, establishes righteous protection, warding, and security for the monks: ‘Such bodily action should be cultivated, such bodily action should not be cultivated; such verbal action should be cultivated, such verbal action should not be cultivated; such mental action should be cultivated, such mental action should not be cultivated; such livelihood should be cultivated, such livelihood should not be cultivated; such a village or town should be frequented, such a village or town should not be frequented.’

‘‘ပုန [Pg.133] စပရံ, ဘိက္ခု, တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဓမ္မိကော ဓမ္မရာဇာ ဓမ္မညေဝ နိဿာယ ဓမ္မံ သက္ကရောန္တော ဓမ္မံ ဂရုံ ကရောန္တော ဓမ္မံ အပစာယမာနော ဓမ္မဒ္ဓဇော ဓမ္မကေတု ဓမ္မာဓိပတေယျော ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟတိ ဘိက္ခုနီသု …ပေ… ဥပါသကေသု…ပေ… ဥပါသိကာသု – ‘ဧဝရူပံ ကာယကမ္မံ သေဝိတဗ္ဗံ, ဧဝရူပံ ကာယကမ္မံ န သေဝိတဗ္ဗံ; ဧဝရူပံ ဝစီကမ္မံ သေဝိတဗ္ဗံ, ဧဝရူပံ ဝစီကမ္မံ န သေဝိတဗ္ဗံ; ဧဝရူပံ မနောကမ္မံ သေဝိတဗ္ဗံ, ဧဝရူပံ မနောကမ္မံ န သေဝိတဗ္ဗံ; ဧဝရူပေါ အာဇီဝေါ သေဝိတဗ္ဗော, ဧဝရူပေါ အာဇီဝေါ န သေဝိတဗ္ဗော; ဧဝရူပေါ ဂါမနိဂမော သေဝိတဗ္ဗော, ဧဝရူပေါ ဂါမနိဂမော န သေဝိတဗ္ဗော’’’တိ.

“Furthermore, bhikkhu, the Tathāgata, the Arahant, the Perfectly Self-Enlightened One, a righteous king of Dhamma, relying solely on the Dhamma, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, with the Dhamma as his banner, the Dhamma as his ensign, the Dhamma as his sovereignty, establishes righteous protection, warding, and security for the nuns… for the male lay followers… for the female lay followers: ‘Such bodily action should be cultivated, such bodily action should not be cultivated; such verbal action should be cultivated, such verbal action should not be cultivated; such mental action should be cultivated, such mental action should not be cultivated; such livelihood should be cultivated, such livelihood should not be cultivated; such a village or town should be frequented, such a village or town should not be frequented.’”

‘‘သ ခေါ သော, ဘိက္ခု, တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဓမ္မိကော ဓမ္မရာဇာ ဓမ္မညေဝ နိဿာယ ဓမ္မံ သက္ကရောန္တော ဓမ္မံ ဂရုံ ကရောန္တော ဓမ္မံ အပစာယမာနော ဓမ္မဒ္ဓဇော ဓမ္မကေတု ဓမ္မာဓိပတေယျော ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟိတွာ ဘိက္ခူသု, ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟိတွာ ဘိက္ခုနီသု, ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟိတွာ ဥပါသကေသု, ဓမ္မိကံ ရက္ခာဝရဏဂုတ္တိံ သံဝိဒဟိတွာ ဥပါသိကာသု ဓမ္မေနေဝ အနုတ္တရံ ဓမ္မစက္ကံ ပဝတ္တေတိ; တံ ဟောတိ စက္ကံ အပ္ပဋိဝတ္တိယံ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိ’’န္တိ. တတိယံ.

“Indeed, that Tathāgata, bhikkhu, the Arahant, the Perfectly Self-Enlightened One, is a righteous king of Dhamma. Relying solely on the Dhamma, honoring the Dhamma, revering the Dhamma, esteeming the Dhamma, with the Dhamma as his banner, the Dhamma as his ensign, the Dhamma as his sovereignty, having established righteous protection, warding, and security for the monks, having established righteous protection, warding, and security for the nuns, having established righteous protection, warding, and security for the male lay followers, and having established righteous protection, warding, and security for the female lay followers, by means of the Dhamma alone, he sets rolling the unsurpassed Wheel of Dhamma—a wheel that cannot be turned back by any ascetic, brahmin, deva, Māra, Brahmā, or anyone in the world.” The third.

၄. ယဿံဒိသံသုတ္တံ

4. The Discourse on Whatever Direction

၁၃၄. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရာဇာ ခတ္တိယော မုဒ္ဓါဝသိတ္တော ယဿံ ယဿံ ဒိသာယံ ဝိဟရတိ, သကသ္မိံယေဝ ဝိဇိတေ ဝိဟရတိ.

134. “Bhikkhus, an anointed khattiya king who is endowed with five factors, in whatever direction he dwells, dwells only in his own dominion.

‘‘ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရာဇာ ခတ္တိယော မုဒ္ဓါဝသိတ္တော ဥဘတော သုဇာတော ဟောတိ မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန; အဍ္ဎော ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ ပရိပုဏ္ဏကောသကောဋ္ဌာဂါရော; ဗလဝါ ခေါ ပန ဟောတိ စတုရင်္ဂိနိယာ သေနာယ သမန္နာဂတော အဿဝါယ ဩဝါဒပဋိကရာယ; ပရိဏာယကော ခေါ ပနဿ ဟောတိ ပဏ္ဍိတော ဝိယတ္တော မေဓာဝီ ပဋိဗလော အတီတာနာဂတပစ္စုပ္ပန္နေ အတ္ထေ စိန္တေတုံ; တဿိမေ စတ္တာရော ဓမ္မာ ယသံ ပရိပါစေန္တိ. သော ဣမိနာ ယသပဉ္စမေန [Pg.134] ဓမ္မေန သမန္နာဂတော ယဿံ ယဿံ ဒိသာယံ ဝိဟရတိ, သကသ္မိံယေဝ ဝိဇိတေ ဝိဟရတိ. တံ ကိဿ ဟေတု? ဧဝဉှေတံ, ဘိက္ခဝေ, ဟောတိ ဝိဇိတာဝီနံ.

“With what five? Here, bhikkhus, an anointed khattiya king is well-born on both sides, from his mother and from his father, of pure maternal lineage, unreviled and unreproached on account of his birth back to the seventh generation of ancestors. He is wealthy, with great riches and possessions, with full treasuries and granaries. He is powerful, endowed with a four-limbed army that is obedient and follows his instructions. His heir apparent is wise, clever, and intelligent, capable of considering matters of the past, future, and present. These four qualities bring his fame to maturity. Endowed with this fifth quality, fame, in whatever direction he dwells, he dwells only in his own dominion. For what reason? Because, bhikkhus, it is so for the victorious.”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယဿံ ယဿံ ဒိသာယံ ဝိဟရတိ, ဝိမုတ္တစိတ္တောဝ ဝိဟရတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု – ရာဇာဝ ခတ္တိယော မုဒ္ဓါဝသိတ္တော ဇာတိသမ္ပန္နော; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ – ရာဇာဝ ခတ္တိယော မုဒ္ဓါဝသိတ္တော အဍ္ဎော မဟဒ္ဓနော မဟာဘောဂေါ ပရိပုဏ္ဏကောသကောဋ္ဌာဂါရော; အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု – ရာဇာဝ ခတ္တိယော မုဒ္ဓါဝသိတ္တော ဗလသမ္ပန္နော; ပညဝါ ဟောတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ – ရာဇာဝ ခတ္တိယော မုဒ္ဓါဝသိတ္တော ပရိဏာယကသမ္ပန္နော; တဿိမေ စတ္တာရော ဓမ္မာ ဝိမုတ္တိံ ပရိပါစေန္တိ. သော ဣမိနာ ဝိမုတ္တိပဉ္စမေန ဓမ္မေန သမန္နာဂတော ယဿံ ယဿံ ဒိသာယံ ဝိဟရတိ ဝိမုတ္တစိတ္တောဝ ဝိဟရတိ. တံ ကိဿ ဟေတု? ဧဝဉှေတံ, ဘိက္ခဝေ, ဟောတိ ဝိမုတ္တစိတ္တာန’’န္တိ. စတုတ္ထံ.

In the same way, bhikkhus, a bhikkhu endowed with five qualities dwells with a liberated mind in whatever direction he dwells. With what five? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults; he undertakes and trains in the training rules—just as an anointed khattiya king is endowed with noble birth. He is learned, a retainer of what he has heard, an accumulator of what he has heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the holy life that is utterly complete and pure—such teachings have been much heard by him, retained, recited verbally, mentally examined, and well penetrated by wisdom—just as an anointed khattiya king is wealthy, with great riches and possessions, with full treasuries and granaries. He dwells with energy aroused for the abandoning of unwholesome qualities and for the acquisition of wholesome qualities; he is strong, of steadfast endeavor, not shirking the burden in regard to wholesome qualities—just as an anointed khattiya king is endowed with strength. He is wise, endowed with the wisdom concerning arising and passing away, which is noble, penetrative, and leads rightly to the complete destruction of suffering—just as an anointed khattiya king is endowed with a chief minister. These four qualities bring his liberation to maturity. Endowed with this fifth quality, liberation, in whatever direction he dwells, he dwells with a liberated mind. For what reason? Because, bhikkhus, it is so for those with liberated minds. The fourth.

၅. ပဌမပတ္ထနာသုတ္တံ

5. The First Discourse on Aspiration

၁၃၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ ဇေဋ္ဌော ပုတ္တော ရဇ္ဇံ ပတ္ထေတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ ဇေဋ္ဌော ပုတ္တော ဥဘတော သုဇာတော ဟောတိ မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန; အဘိရူပေါ ဟောတိ [Pg.135] ဒဿနီယော ပါသာဒိကော ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတော; မာတာပိတူနံ ပိယော ဟောတိ မနာပေါ; နေဂမဇာနပဒဿ ပိယော ဟောတိ မနာပေါ; ယာနိ တာနိ ရညံ ခတ္တိယာနံ မုဒ္ဓါဝသိတ္တာနံ သိပ္ပဋ္ဌာနာနိ ဟတ္ထိသ္မိံ ဝါ အဿသ္မိံ ဝါ ရထသ္မိံ ဝါ ဓနုသ္မိံ ဝါ ထရုသ္မိံ ဝါ တတ္ထ သိက္ခိတော ဟောတိ အနဝယော.

135. Bhikkhus, endowed with five factors, the eldest son of an anointed khattiya king aspires to kingship. With which five? Here, bhikkhus, the eldest son of an anointed khattiya king is well-born on both sides, from his mother and from his father; his maternal lineage is pure back to the seventh generation of ancestors, unassailed and unblemished in regard to birth; he is handsome, attractive, inspiring, and endowed with the supreme beauty of complexion; he is dear and beloved to his mother and father; he is dear and beloved to the people of the towns and country; and in those vocational skills of anointed khattiya kings—whether in elephant-riding, horse-riding, chariot-riding, archery, or swordsmanship—he is trained and proficient.

‘‘တဿ ဧဝံ ဟောတိ – ‘အဟံ ခေါမှိ ဥဘတော သုဇာတော မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန. ကသ္မာဟံ ရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ အဘိရူပေါ ဒဿနီယော ပါသာဒိကော ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတော. ကသ္မာဟံ ရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ မာတာပိတူနံ ပိယော မနာပေါ. ကသ္မာဟံ ရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ နေဂမဇာနပဒဿ ပိယော မနာပေါ. ကသ္မာဟံ ရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ ယာနိ တာနိ ရညံ ခတ္တိယာနံ မုဒ္ဓါဝသိတ္တာနံ သိပ္ပဋ္ဌာနာနိ ဟတ္ထိသ္မိံ ဝါ အဿသ္မိံ ဝါ ရထသ္မိံ ဝါ ဓနုသ္မိံ ဝါ ထရုသ္မိံ ဝါ, တတ္ထ သိက္ခိတော အနဝယော. ကသ္မာဟံ ရဇ္ဇံ န ပတ္ထေယျ’န္တိ! ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ ဇေဋ္ဌော ပုတ္တော ရဇ္ဇံ ပတ္ထေတိ.

It occurs to him: ‘Indeed, I am well-born on both sides, from my mother and from my father; my maternal lineage is pure back to the seventh generation of ancestors, unassailed and unblemished in regard to birth. Why should I not aspire to kingship? Indeed, I am handsome, attractive, inspiring, and endowed with the supreme beauty of complexion. Why should I not aspire to kingship? Indeed, I am dear and beloved to my mother and father. Why should I not aspire to kingship? Indeed, I am dear and beloved to the people of the towns and country. Why should I not aspire to kingship? Indeed, in those vocational skills of anointed khattiya kings—whether in elephant-riding, horse-riding, chariot-riding, archery, or swordsmanship—I am trained and proficient. Why should I not aspire to kingship?’ Indeed, bhikkhus, endowed with these five factors, the eldest son of an anointed khattiya king aspires to kingship.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာသဝါနံ ခယံ ပတ္ထေတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓေါ ဟောတိ, သဒ္ဒဟတိ တထာဂတဿ ဗောဓိံ – ‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. အပ္ပာဗာဓော ဟောတိ အပ္ပာတင်္ကော, သမဝေပါကိနိယာ ဂဟဏိယာ သမန္နာဂတော နာတိသီတာယ နာစ္စုဏှာယ မဇ္ဈိမာယ ပဓာနက္ခမာယ; အသဌော ဟောတိ အမာယာဝီ, ယထာဘူတံ အတ္တာနံ အာဝိကတ္တာ သတ္ထရိ ဝါ ဝိညူသု ဝါ သဗြဟ္မစာရီသု; အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု; ပညဝါ ဟောတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ.

In the same way, bhikkhus, a bhikkhu endowed with five qualities aspires to the destruction of the taints. With which five? Here, bhikkhus, a bhikkhu has faith; he has faith in the Tathāgata’s enlightenment: ‘Thus is the Blessed One: an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Sublime One, a Knower of the world, an Unsurpassed Trainer of persons to be tamed, a Teacher of gods and humans, an Enlightened One, a Blessed One.’ He is without illness and without affliction, endowed with a digestive power that is balanced—neither too cold nor too hot—and suitable for striving. He is not deceitful or fraudulent; he reveals himself as he truly is to the Teacher or to wise spiritual companions. He dwells with energy aroused for the abandoning of unwholesome qualities and for the acquisition of wholesome qualities; he is strong, of firm exertion, not having laid down the burden in regard to wholesome qualities. He is wise, endowed with the wisdom that discerns arising and passing away, which is noble and penetrative, and leads to the complete destruction of suffering.

‘‘တဿ [Pg.136] ဧဝံ ဟောတိ – ‘အဟံ ခေါမှိ သဒ္ဓေါ, သဒ္ဒဟာမိ တထာဂတဿ ဗောဓိံ – ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ…ပေ… သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. ‘ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ အပ္ပာဗာဓော အပ္ပာတင်္ကော သမဝေပါကိနိယာ ဂဟဏိယာ သမန္နာဂတော နာတိသီတာယ နာစ္စုဏှာယ မဇ္ဈိမာယ ပဓာနက္ခမာယ. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ အသဌော အမာယာဝီ ယထာဘူတံ အတ္တာနံ အာဝိကတ္တာ သတ္ထရိ ဝါ ဝိညူသု ဝါ သဗြဟ္မစာရီသု. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ အာရဒ္ဓဝီရိယော ဝိဟရာမိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ ပညဝါ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျ’န္တိ! ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာသဝါနံ ခယံ ပတ္ထေတီ’’တိ. ပဉ္စမံ.

“It occurs to him: ‘Indeed, I have faith; I have faith in the Tathāgata’s enlightenment: “Thus is the Blessed One: an Arahant, a Perfectly Enlightened One … a Teacher of gods and humans, an Enlightened One, a Blessed One.” Why should I not aspire to the destruction of the taints? Indeed, I am without illness and without affliction, endowed with a digestive power that is balanced—neither too cold nor too hot—and suitable for striving. Why should I not aspire to the destruction of the taints? Indeed, I am not deceitful or fraudulent; I reveal myself as I truly am to the Teacher or to wise spiritual companions. Why should I not aspire to the destruction of the taints? Indeed, I dwell with energy aroused for the abandoning of unwholesome qualities and for the undertaking of wholesome qualities; I am strong, of firm exertion, not having laid down the burden in regard to wholesome qualities. Why should I not aspire to the destruction of the taints? Indeed, I am wise, endowed with the wisdom that discerns arising and passing away, which is noble and penetrative, and leads to the complete destruction of suffering. Why should I not aspire to the destruction of the taints?’ Bhikkhus, endowed with these five qualities, a bhikkhu indeed aspires to the destruction of the taints.” The fifth.

၆. ဒုတိယပတ္ထနာသုတ္တံ

6. The Second Discourse on Aspiration

၁၃၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ ဇေဋ္ဌော ပုတ္တော ဩပရဇ္ဇံ ပတ္ထေတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ ဇေဋ္ဌော ပုတ္တော ဥဘတော သုဇာတော ဟောတိ မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန; အဘိရူပေါ ဟောတိ ဒဿနီယော ပါသာဒိကော ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတော; မာတာပိတူနံ ပိယော ဟောတိ မနာပေါ, ဗလကာယဿ ပိယော ဟောတိ မနာပေါ; ပဏ္ဍိတော ဟောတိ ဝိယတ္တော မေဓာဝီ ပဋိဗလော အတီတာနာဂတပစ္စုပ္ပန္နေ အတ္ထေ စိန္တေတုံ.

136. “Bhikkhus, the eldest son of an anointed khattiya king, endowed with five qualities, aspires to the viceroyalty. What five? Here, bhikkhus, the eldest son of an anointed khattiya king is well-born on both sides, from his mother and from his father, of pure conception, unblemished and irreproachable in his lineage back through seven generations of ancestors; he is handsome, pleasing to behold, inspiring confidence, and endowed with supreme beauty of complexion; he is dear and agreeable to his parents; he is dear and agreeable to the armed forces; he is wise, clever, intelligent, and capable of contemplating matters past, future, and present.”

‘‘တဿ ဧဝံ ဟောတိ – ‘အဟံ ခေါမှိ ဥဘတော သုဇာတော မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန. ကသ္မာဟံ ဩပရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ အဘိရူပေါ ဒဿနီယော ပါသာဒိကော ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတော. ကသ္မာဟံ ဩပရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ မာတာပိတူနံ ပိယော [Pg.137] မနာပေါ. ကသ္မာဟံ ဩပရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ ဗလကာယဿ ပိယော မနာပေါ. ကသ္မာဟံ ဩပရဇ္ဇံ န ပတ္ထေယျံ! အဟံ ခေါမှိ ပဏ္ဍိတော ဝိယတ္တော မေဓာဝီ ပဋိဗလော အတီတာနာဂတပစ္စုပ္ပန္နေ အတ္ထေ စိန္တေတုံ. ကသ္မာဟံ ဩပရဇ္ဇံ န ပတ္ထေယျ’န္တိ! ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော ခတ္တိယဿ မုဒ္ဓါဝသိတ္တဿ ဇေဋ္ဌော ပုတ္တော ဩပရဇ္ဇံ ပတ္ထေတိ.

“To him this occurs: ‘I am well-born on both sides, from my mother and from my father, of pure conception, unblemished and irreproachable in my lineage back through seven generations of ancestors. Why should I not aspire to the viceroyalty? I am handsome, pleasing to behold, inspiring confidence, and endowed with supreme beauty of complexion. Why should I not aspire to the viceroyalty? I am dear and agreeable to my parents. Why should I not aspire to the viceroyalty? I am dear and agreeable to the armed forces. Why should I not aspire to the viceroyalty? I am wise, clever, intelligent, and capable of contemplating matters past, future, and present. Why should I not aspire to the viceroyalty?’ Bhikkhus, endowed with these five qualities, the eldest son of an anointed khattiya king indeed aspires to the viceroyalty.”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာသဝါနံ ခယံ ပတ္ထေတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလဝါ ဟောတိ…ပေ… သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ…ပေ… ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; စတူသု သတိပဋ္ဌာနေသု သုပ္ပတိဋ္ဌိတစိတ္တော ဟောတိ; အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု; ပညဝါ ဟောတိ, ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ.

“In the same way, bhikkhus, a bhikkhu endowed with five qualities indeed aspires to the destruction of the taints. What five? Here, bhikkhus, a bhikkhu is virtuous… he undertakes and trains in the training rules; he is learned… they are well-penetrated by wisdom; his mind is well-established in the four foundations of mindfulness; he dwells with aroused energy for abandoning unwholesome qualities and for the undertaking of wholesome qualities, being strong, of steadfast exertion, not shirking the burden in regard to wholesome qualities; he is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and rightly leads to the complete destruction of suffering.”

‘‘တဿ ဧဝံ ဟောတိ – ‘အဟံ ခေါမှိ သီလဝါ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရာမိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခာမိ သိက္ခာပဒေသု. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ ဗဟုဿုတော သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါ မေ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ စတူသု သတိပဋ္ဌာနေသု သုပ္ပတိဋ္ဌိတစိတ္တော. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ အာရဒ္ဓဝီရိယော ဝိဟရာမိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျံ! အဟံ ခေါမှိ ပညဝါ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. ကသ္မာဟံ အာသဝါနံ ခယံ န ပတ္ထေယျ’န္တိ! ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာသဝါနံ ခယံ ပတ္ထေတီ’’တိ. ဆဋ္ဌံ.

“To him this occurs: ‘I am virtuous; I dwell restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, and I undertake and train in the training rules. Why should I not aspire to the destruction of the taints? I am very learned, a bearer of what I have heard, an accumulator of what I have heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with the meaning and the phrasing, which proclaim the perfectly complete and pure holy life—such teachings have been much heard by me, retained, familiarized with verbally, contemplated mentally, and penetrated well by wisdom. Why should I not aspire to the destruction of the taints? My mind is well-established in the four foundations of mindfulness. Why should I not aspire to the destruction of the taints? I dwell with aroused energy for abandoning unwholesome qualities and for the undertaking of wholesome qualities, being strong, of steadfast exertion, not shirking the burden in regard to wholesome qualities. Why should I not aspire to the destruction of the taints? I am wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and rightly leads to the complete destruction of suffering. Why should I not aspire to the destruction of the taints?’ Bhikkhus, endowed with these five qualities, a bhikkhu indeed aspires to the destruction of the taints.” The sixth.

၇. အပ္ပံသုပတိသုတ္တံ

7. The Discourse on Sleeping Little

၁၃၇. ‘‘ပဉ္စိမေ[Pg.138], ဘိက္ခဝေ, အပ္ပံ ရတ္တိယာ သုပန္တိ, ဗဟုံ ဇဂ္ဂန္တိ. ကတမေ ပဉ္စ? ဣတ္ထီ, ဘိက္ခဝေ, ပုရိသာဓိပ္ပာယာ အပ္ပံ ရတ္တိယာ သုပတိ, ဗဟုံ ဇဂ္ဂတိ. ပုရိသော, ဘိက္ခဝေ, ဣတ္ထာဓိပ္ပာယော အပ္ပံ ရတ္တိယာ သုပတိ, ဗဟုံ ဇဂ္ဂတိ. စောရော, ဘိက္ခဝေ, အာဒါနာဓိပ္ပာယော အပ္ပံ ရတ္တိယာ သုပတိ, ဗဟုံ ဇဂ္ဂတိ. ရာဇာ, ဘိက္ခဝေ, ရာဇကရဏီယေသု ယုတ္တော အပ္ပံ ရတ္တိယာ သုပတိ, ဗဟုံ ဇဂ္ဂတိ. ဘိက္ခု, ဘိက္ခဝေ, ဝိသံယောဂါဓိပ္ပာယော အပ္ပံ ရတ္တိယာ သုပတိ, ဗဟုံ ဇဂ္ဂတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အပ္ပံ ရတ္တိယာ သုပန္တိ, ဗဟုံ ဇဂ္ဂန္တီ’’တိ. သတ္တမံ.

137. Bhikkhus, these five sleep little at night and are very wakeful. Which five? A woman, bhikkhus, with a desire for a man sleeps little at night and is very wakeful. A man, bhikkhus, with a desire for a woman sleeps little at night and is very wakeful. A thief, bhikkhus, with the intention of taking sleeps little at night and is very wakeful. A king, bhikkhus, engaged in royal duties sleeps little at night and is very wakeful. A bhikkhu, bhikkhus, with the intention of dispassion sleeps little at night and is very wakeful. These, bhikkhus, are the five who sleep little at night and are very wakeful." Seventh.

၈. ဘတ္တာဒကသုတ္တံ

8. The Discourse on the Food-Eater

၁၃၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ ဘတ္တာဒကော စ ဟောတိ ဩကာသဖရဏော စ လဏ္ဍသာရဏော စ သလာကဂ္ဂါဟီ စ ရညော နာဂေါတွေဝ သင်္ခံ ဂစ္ဆတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ရူပါနံ, အက္ခမော သဒ္ဒါနံ, အက္ခမော ဂန္ဓာနံ, အက္ခမော ရသာနံ, အက္ခမော ဖောဋ္ဌဗ္ဗာနံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ ဘတ္တာဒကော စ ဩကာသဖရဏော စ လဏ္ဍသာရဏော စ သလာကဂ္ဂါဟီ စ, ရညော နာဂေါတွေဝ သင်္ခံ ဂစ္ဆတိ.

138. Bhikkhus, a royal elephant endowed with five qualities is a consumer of food, an occupier of space, a depositor of dung, and a taker of the tally-stick, and is reckoned as a king's elephant. With which five? Here, bhikkhus, a royal elephant is incapable of enduring forms, incapable of enduring sounds, incapable of enduring smells, incapable of enduring tastes, and incapable of enduring tactile objects. Bhikkhus, a royal elephant endowed with these five qualities is a consumer of food, an occupier of space, a depositor of dung, and a taker of the tally-stick, and is reckoned as a king's elephant.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဘတ္တာဒကော စ ဟောတိ, ဩကာသဖရဏော စ မဉ္စပီဌမဒ္ဒနော စ သလာကဂ္ဂါဟီ စ, ဘိက္ခုတွေဝ သင်္ခံ ဂစ္ဆတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရူပါနံ, အက္ခမော သဒ္ဒါနံ, အက္ခမော ဂန္ဓာနံ, အက္ခမော ရသာနံ, အက္ခမော ဖောဋ္ဌဗ္ဗာနံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဘတ္တာဒကော စ ဟောတိ ဩကာသဖရဏော စ မဉ္စပီဌမဒ္ဒနော စ သလာကဂ္ဂါဟီ စ, ဘိက္ခုတွေဝ သင်္ခံ ဂစ္ဆတီ’’တိ. အဋ္ဌမံ.

Just so, bhikkhus, a bhikkhu endowed with five qualities is a consumer of much food, an occupier of space, one who wears out beds and chairs, and a taker of the tally-stick, and is reckoned as a bhikkhu. With which five? Here, bhikkhus, a bhikkhu is incapable of enduring forms, incapable of enduring sounds, incapable of enduring smells, incapable of enduring tastes, and incapable of enduring tactile objects. Bhikkhus, a bhikkhu endowed with these five qualities is a consumer of much food, an occupier of space, one who wears out beds and chairs, and a taker of the tally-stick, and is reckoned as a bhikkhu." Eighth.

၉. အက္ခမသုတ္တံ

9. The Discourse on the Incapable

၁၃၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ န ရာဇာရဟော ဟောတိ န ရာဇဘောဂ္ဂေါ, န ရညော အင်္ဂံတွေဝ သင်္ခံ ဂစ္ဆတိ[Pg.139]. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ရူပါနံ, အက္ခမော သဒ္ဒါနံ, အက္ခမော ဂန္ဓာနံ, အက္ခမော ရသာနံ, အက္ခမော ဖောဋ္ဌဗ္ဗာနံ.

139. Bhikkhus, a royal elephant endowed with five qualities is not worthy of a king, not fit for a king's use, and is not reckoned as a constituent of the king. With which five? Here, bhikkhus, a royal elephant is incapable of enduring forms, incapable of enduring sounds, incapable of enduring smells, incapable of enduring tastes, and incapable of enduring tactile objects.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ရူပါနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဟတ္ထိကာယံ ဝါ ဒိသွာ အဿကာယံ ဝါ ဒိသွာ ရထကာယံ ဝါ ဒိသွာ ပတ္တိကာယံ ဝါ ဒိသွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ရူပါနံ.

And how, bhikkhus, is a royal elephant incapable of enduring forms? Here, bhikkhus, when a royal elephant has gone to the battlefield, upon seeing a corps of elephants, a corps of cavalry, a corps of chariots, or a corps of infantry, he shrinks back, sinks down, cannot stand firm, and is unable to enter the battlefield. Thus, bhikkhus, a royal elephant is incapable of enduring forms.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ သဒ္ဒါနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဟတ္ထိသဒ္ဒံ ဝါ သုတွာ အဿသဒ္ဒံ ဝါ သုတွာ ရထသဒ္ဒံ ဝါ သုတွာ ပတ္တိသဒ္ဒံ ဝါ သုတွာ ဘေရိပဏဝသင်္ခတိဏဝနိန္နာဒသဒ္ဒံ ဝါ သုတွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ သဒ္ဒါနံ.

And how, bhikkhus, is a royal elephant incapable of enduring sounds? Here, bhikkhus, when a royal elephant has gone to the battlefield, on hearing the sound of elephants, the sound of horses, the sound of chariots, the sound of infantry, or the sound of large drums, tabors, conches, and kettle-drums, he shrinks back, sinks down, cannot stand firm, and is unable to enter the battlefield. Thus, bhikkhus, a royal elephant is incapable of enduring sounds.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ဂန္ဓာနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ယေ တေ ရညော နာဂါ အဘိဇာတာ သင်္ဂါမာဝစရာ တေသံ မုတ္တကရီသဿ ဂန္ဓံ ဃာယိတွာ သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ဂန္ဓာနံ.

And how, bhikkhus, is a royal elephant incapable of enduring smells? Here, bhikkhus, when a royal elephant has gone to the battlefield, upon smelling the scent of the urine and dung of those well-bred royal elephants accustomed to battle, he shrinks back, sinks down, cannot stand firm, and is unable to enter the battlefield. Thus, bhikkhus, a royal elephant is incapable of enduring smells.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ရသာနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဧကိဿာ ဝါ တိဏောဒကဒတ္တိယာ ဝိမာနိတော ဒွီဟိ ဝါ တီဟိ ဝါ စတူဟိ ဝါ ပဉ္စဟိ ဝါ တိဏောဒကဒတ္တီဟိ ဝိမာနိတော သံသီဒတိ ဝိသီဒတိ, န သန္ထမ္ဘတိ န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ရသာနံ.

And how, bhikkhus, is a royal elephant incapable of enduring tastes? Here, bhikkhus, when a royal elephant has gone to the battlefield, having been deprived of one portion of grass and water, or of two, three, four, or five portions, he shrinks back, sinks down, cannot stand firm, and is unable to enter the battlefield. Thus, bhikkhus, a royal elephant is incapable of enduring tastes.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဧကေန ဝါ သရဝေဂေန ဝိဒ္ဓေါ, ဒွီဟိ ဝါ တီဟိ ဝါ စတူဟိ ဝါ ပဉ္စဟိ ဝါ သရဝေဂေဟိ ဝိဒ္ဓေါ သံသီဒတိ ဝိသီဒတိ, န [Pg.140] သန္ထမ္ဘတိ န သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ အက္ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ.

And how, bhikkhus, is a royal elephant incapable of enduring tactile objects? Here, bhikkhus, when a royal elephant has gone to the battlefield, being pierced by the force of one, two, three, four, or five arrows, he shrinks back, sinks down, cannot stand firm, and is unable to enter the battlefield. Thus, bhikkhus, a royal elephant is incapable of enduring tactile objects.

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ န ရာဇာရဟော ဟောတိ န ရာဇဘောဂ္ဂေါ န ရညော အင်္ဂံတွေဝ သင်္ခံ ဂစ္ဆတိ.

Bhikkhus, a royal elephant endowed with these five qualities is not worthy of a king, not fit for a king's use, and is not reckoned as a constituent of the king.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ဘိက္ခု န အာဟုနေယျော ဟောတိ န ပါဟုနေယျော န ဒက္ခိဏေယျော န အဉ္ဇလိကရဏီယော န အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရူပါနံ, အက္ခမော သဒ္ဒါနံ, အက္ခမော ဂန္ဓာနံ, အက္ခမော ရသာနံ, အက္ခမော ဖောဋ္ဌဗ္ဗာနံ.

Just so, bhikkhus, a bhikkhu endowed with five qualities is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, and not an unsurpassed field of merit for the world. With which five? Here, bhikkhus, a bhikkhu is incapable of enduring forms, incapable of enduring sounds, incapable of enduring smells, incapable of enduring tastes, and incapable of enduring tactile objects.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရူပါနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု စက္ခုနာ ရူပံ ဒိသွာ ရဇနီယေ ရူပေ သာရဇ္ဇတိ, န သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရူပါနံ.

And how, bhikkhus, is a bhikkhu incapable of enduring forms? Here, bhikkhus, a bhikkhu, seeing a form with the eye, is strongly attached to a delightful form; he is not able to compose his mind. Thus, bhikkhus, a bhikkhu is incapable of enduring forms.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ သဒ္ဒါနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သောတေန သဒ္ဒံ သုတွာ ရဇနီယေ သဒ္ဒေ သာရဇ္ဇတိ, န သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ သဒ္ဒါနံ.

And how, bhikkhus, is a bhikkhu incapable of enduring sounds? Here, bhikkhus, a bhikkhu, having heard a sound with the ear, is infatuated with sounds that incite attachment; he cannot steady his mind. Thus, bhikkhus, a bhikkhu is incapable of enduring sounds.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ဂန္ဓာနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဃာနေန ဂန္ဓံ ဃာယိတွာ ရဇနီယေ ဂန္ဓေ သာရဇ္ဇတိ, န သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ဂန္ဓာနံ.

And how, bhikkhus, is a bhikkhu incapable of enduring smells? Here, bhikkhus, a bhikkhu, having smelled an odor with the nose, is impassioned by smells that incite attachment; he cannot steady his mind. Thus, bhikkhus, a bhikkhu is incapable of enduring smells.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရသာနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဇိဝှာယ ရသံ သာယိတွာ ရဇနီယေ ရသေ သာရဇ္ဇတိ, န သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ရသာနံ.

And how, bhikkhus, is a bhikkhu incapable of enduring tastes? Here, bhikkhus, a bhikkhu, having savored a taste with the tongue, is impassioned by tastes that incite attachment; he cannot steady his mind. Thus, bhikkhus, a bhikkhu is incapable of enduring tastes.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ ရဇနီယေ ဖောဋ္ဌဗ္ဗေ သာရဇ္ဇတိ, န သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အက္ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ.

And how, bhikkhus, is a bhikkhu incapable of enduring tactile objects? Here, bhikkhus, a bhikkhu, having touched a tactile object with the body, is impassioned by tactile objects that incite attachment; he cannot steady his mind. Thus, bhikkhus, a bhikkhu is incapable of enduring tactile objects.

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု န အာဟုနေယျော ဟောတိ န ပါဟုနေယျော န ဒက္ခိဏေယျော န အဉ္ဇလိကရဏီယော န အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ.

Bhikkhus, endowed with these five qualities, a bhikkhu is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, nor is he an unsurpassed field of merit for the world.

‘‘ပဉ္စဟိ[Pg.141], ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ ရာဇာရဟော ဟောတိ ရာဇဘောဂ္ဂေါ, ရညော အင်္ဂံတွေဝ သင်္ခံ ဂစ္ဆတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ရူပါနံ, ခမော သဒ္ဒါနံ, ခမော ဂန္ဓာနံ, ခမော ရသာနံ, ခမော ဖောဋ္ဌဗ္ဗာနံ.

Bhikkhus, a royal elephant endowed with five qualities is worthy of a king, fit for a king's use, and is reckoned as a requisite of a king. Which five? Here, bhikkhus, a royal elephant is capable of enduring forms, capable of enduring sounds, capable of enduring smells, capable of enduring tastes, and capable of enduring tactile objects.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ရူပါနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဟတ္ထိကာယံ ဝါ ဒိသွာ အဿကာယံ ဝါ ဒိသွာ ရထကာယံ ဝါ ဒိသွာ ပတ္တိကာယံ ဝါ ဒိသွာ န သံသီဒတိ န ဝိသီဒတိ, သန္ထမ္ဘတိ သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ရူပါနံ.

And how, bhikkhus, is a royal elephant capable of enduring forms? Here, bhikkhus, a royal elephant, having gone into battle, on seeing an elephant division, a cavalry division, a chariot division, or an infantry division, does not sink down, does not despair, but stands firm and is able to enter the battle. Thus, bhikkhus, a royal elephant is capable of enduring forms.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ သဒ္ဒါနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဟတ္ထိသဒ္ဒံ ဝါ သုတွာ အဿသဒ္ဒံ ဝါ သုတွာ ရထသဒ္ဒံ ဝါ သုတွာ ပတ္တိသဒ္ဒံ ဝါ သုတွာ ဘေရိပဏဝသင်္ခတိဏဝနိန္နာဒသဒ္ဒံ ဝါ သုတွာ န သံသီဒတိ န ဝိသီဒတိ, သန္ထမ္ဘတိ သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ သဒ္ဒါနံ.

And how, bhikkhus, is a royal elephant capable of enduring sounds? Here, bhikkhus, a royal elephant, having gone into battle, on hearing the sound of elephants, the sound of horses, the sound of chariots, the sound of infantry, or the sound of drums, tabors, conches, and cymbals, does not sink down, does not despair, but stands firm and is able to enter the battle. Thus, bhikkhus, a royal elephant is capable of enduring sounds.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ဂန္ဓာနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ယေ တေ ရညော နာဂါ အဘိဇာတာ သင်္ဂါမာဝစရာ တေသံ မုတ္တကရီသဿ ဂန္ဓံ ဃာယိတွာ န သံသီဒတိ န ဝိသီဒတိ, သန္ထမ္ဘတိ သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ဂန္ဓာနံ.

And how, bhikkhus, is a royal elephant capable of enduring smells? Here, bhikkhus, when a royal elephant has gone into battle, having smelled the scent of the urine and dung of those well-bred royal elephants accustomed to battle, he does not sink down, does not despair, but stands firm and is able to enter the battle. Thus, bhikkhus, a royal elephant is capable of enduring smells.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ရသာနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဧကိဿာ ဝါ တိဏောဒကဒတ္တိယာ ဝိမာနိတော ဒွီဟိ ဝါ တီဟိ ဝါ စတူဟိ ဝါ ပဉ္စဟိ ဝါ တိဏောဒကဒတ္တီဟိ ဝိမာနိတော န သံသီဒတိ န ဝိသီဒတိ, သန္ထမ္ဘတိ သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ရသာနံ.

And how, bhikkhus, is a king’s elephant capable of enduring tastes? Here, bhikkhus, when a king’s elephant has gone into battle, even if he is deprived of one, two, three, four, or five portions of grass and water, he does not sink down, does not despair, but stands firm and is able to enter the battle. Thus, bhikkhus, a king’s elephant is capable of enduring tastes.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဧကေန ဝါ သရဝေဂေန ဝိဒ္ဓေါ, ဒွီဟိ ဝါ တီဟိ ဝါ စတူဟိ ဝါ ပဉ္စဟိ ဝါ သရဝေဂေဟိ ဝိဒ္ဓေါ န သံသီဒတိ န ဝိသီဒတိ, သန္ထမ္ဘတိ သက္ကောတိ သင်္ဂါမံ ဩတရိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ.

And how, bhikkhus, is a king’s elephant capable of enduring tactile objects? Here, bhikkhus, when a king’s elephant has gone into battle, though pierced by one, two, three, four, or five arrow-shots, he does not sink down, does not despair, but stands firm and is able to enter the battle. Thus, bhikkhus, a king’s elephant is capable of enduring tactile objects.

‘‘ဣမေဟိ [Pg.142] ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ ရာဇာရဟော ဟောတိ ရာဇဘောဂ္ဂေါ, ရညော အင်္ဂံတွေဝ သင်္ခံ ဂစ္ဆတိ.

Bhikkhus, endowed with these five qualities, a king’s elephant is worthy of a king, fit for a king’s use, and is reckoned as a requisite of a king.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ရူပါနံ, ခမော သဒ္ဒါနံ, ခမော ဂန္ဓာနံ, ခမော ရသာနံ, ခမော ဖောဋ္ဌဗ္ဗာနံ.

In the same way, bhikkhus, a bhikkhu endowed with five qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What five? Here, bhikkhus, a bhikkhu is capable of enduring forms, capable of enduring sounds, capable of enduring smells, capable of enduring tastes, and capable of enduring tactile objects.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ရူပါနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု စက္ခုနာ ရူပံ ဒိသွာ ရဇနီယေ ရူပေ န သာရဇ္ဇတိ, သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ရူပါနံ.

And how, bhikkhus, is a bhikkhu capable of enduring forms? Here, bhikkhus, having seen a form with the eye, he is not infatuated with forms that incite passion; he is able to steady his mind. Thus, bhikkhus, a bhikkhu is capable of enduring forms.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ သဒ္ဒါနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သောတေန သဒ္ဒံ သုတွာ ရဇနီယေ သဒ္ဒေ န သာရဇ္ဇတိ, သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ သဒ္ဒါနံ.

And how, bhikkhus, is a bhikkhu capable of enduring sounds? Here, bhikkhus, having heard a sound with the ear, he is not infatuated with sounds that incite passion; he is able to steady his mind. Thus, bhikkhus, a bhikkhu is capable of enduring sounds.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ဂန္ဓာနံ. ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဃာနေန ဂန္ဓံ ဃာယိတွာ ရဇနီယေ ဂန္ဓေ န သာရဇ္ဇတိ, သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ဂန္ဓာနံ.

And how, bhikkhus, is a bhikkhu capable of enduring smells? Here, bhikkhus, having smelled an odor with the nose, he is not infatuated with smells that incite passion; he is able to steady his mind. Thus, bhikkhus, a bhikkhu is capable of enduring smells.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ရသာနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဇိဝှာယ ရသံ သာယိတွာ ရဇနီယေ ရသေ န သာရဇ္ဇတိ, သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ရသာနံ.

“And how, monks, is a bhikkhu tolerant of tastes? Here, monks, having tasted a taste with the tongue, he is not infatuated with a taste that incites passion; he is able to steady his mind. Thus, monks, is a bhikkhu tolerant of tastes.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ ရဇနီယေ ဖောဋ္ဌဗ္ဗေ န သာရဇ္ဇတိ, သက္ကောတိ စိတ္တံ သမာဒဟိတုံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ ဖောဋ္ဌဗ္ဗာနံ.

“And how, monks, is a bhikkhu tolerant of tactile objects? Here, monks, having contacted a tactile object with the body, he is not infatuated with a tactile object that incites passion; he is able to steady his mind. Thus, monks, is a bhikkhu tolerant of tactile objects.

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ. နဝမံ.

“Monks, a bhikkhu endowed with these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.” The Ninth.

၁၀. သောတသုတ္တံ

10. The Discourse on the Listener

၁၄၀. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ ရာဇာရဟော ဟောတိ ရာဇဘောဂ္ဂေါ, ရညော အင်္ဂံတွေဝ သင်္ခံ ဂစ္ဆတိ. ကတမေဟိ [Pg.143] ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သောတာ စ ဟောတိ, ဟန္တာ စ, ရက္ခိတာ စ, ခန္တာ စ, ဂန္တာ စ.

140. “Monks, a king’s elephant endowed with five qualities is worthy of a king, fit for a king’s use, and is reckoned as a factor of the king. With which five? Here, monks, a king’s elephant is a listener, a slayer, a protector, an endurer, and a goer.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ သောတာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ ယမေနံ ဟတ္ထိဒမ္မသာရထိ ကာရဏံ ကာရေတိ – ယဒိ ဝါ ကတပုဗ္ဗံ ယဒိ ဝါ အကတပုဗ္ဗံ – တံ အဋ္ဌိံ ကတွာ မနသိ ကတွာ သဗ္ဗံ စေတသာ သမန္နာဟရိတွာ ဩဟိတသောတော သုဏာတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ သောတာ ဟောတိ.

“And how, monks, is a king’s elephant a listener? Here, monks, whatever task the elephant trainer makes it perform—whether it has been done before or has not been done before—it takes to heart, attends to, brings its whole mind to bear, and listens with an attentive ear. Thus, monks, is a king’s elephant a listener.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ဟန္တာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ဟတ္ထိမ္ပိ ဟနတိ, ဟတ္ထာရုဟမ္ပိ ဟနတိ, အဿမ္ပိ ဟနတိ, အဿာရုဟမ္ပိ ဟနတိ, ရထမ္ပိ ဟနတိ, ရထိကမ္ပိ ဟနတိ, ပတ္တိကမ္ပိ ဟနတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ဟန္တာ ဟောတိ.

“And how, monks, is a king’s elephant a slayer? Here, monks, a king’s elephant, having gone to battle, slays an elephant, slays an elephant rider, slays a horse, slays a horse rider, destroys a chariot, slays a charioteer, and slays a foot soldier. Thus, monks, is a king’s elephant a slayer.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ရက္ခိတာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ရက္ခတိ ပုရိမံ ကာယံ, ရက္ခတိ ပစ္ဆိမံ ကာယံ, ရက္ခတိ ပုရိမေ ပါဒေ, ရက္ခတိ ပစ္ဆိမေ ပါဒေ, ရက္ခတိ သီသံ, ရက္ခတိ ကဏ္ဏေ, ရက္ခတိ ဒန္တေ, ရက္ခတိ သောဏ္ဍံ, ရက္ခတိ ဝါလဓိံ, ရက္ခတိ ဟတ္ထာရုဟံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ရက္ခိတာ ဟောတိ.

“And how, monks, is a king’s elephant a protector? Here, monks, a king’s elephant, having gone to battle, protects its front body, protects its rear body, protects its front feet, protects its hind feet, protects its head, protects its ears, protects its tusks, protects its trunk, protects its tail, and protects its elephant rider. Thus, monks, is a king’s elephant a protector.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ခန္တာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ သင်္ဂါမဂတော ခမော ဟောတိ သတ္တိပ္ပဟာရာနံ အသိပ္ပဟာရာနံ ဥသုပ္ပဟာရာနံ ဖရသုပ္ပဟာရာနံ ဘေရိပဏဝသင်္ခတိဏဝနိန္နာဒသဒ္ဒါနံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ခန္တာ ဟောတိ.

“And how, monks, is a king’s elephant an endurer? Here, monks, a king’s elephant, having gone to battle, is tolerant of blows from spears, blows from swords, blows from arrows, blows from axes, and the sounds of large drums, kettledrums, conches, and tabors. Thus, monks, is a king’s elephant an endurer.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ရညော နာဂေါ ဂန္တာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ရညော နာဂေါ ယမေနံ ဟတ္ထိဒမ္မသာရထိ ဒိသံ ပေသေတိ – ယဒိ ဝါ ဂတပုဗ္ဗံ ယဒိ ဝါ အဂတပုဗ္ဗံ – တံ ခိပ္ပမေဝ ဂန္တာ ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ရညော နာဂေါ ဂန္တာ ဟောတိ.

“And how, monks, is a king’s elephant a goer? Here, monks, whatever direction the elephant trainer sends it—whether to a place it has gone to before or to a place it has not gone to before—it is one who goes there quickly. Thus, monks, is a king’s elephant a goer.

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော နာဂေါ ရာဇာရဟော ဟောတိ ရာဇဘောဂ္ဂေါ, ရညော အင်္ဂံတွေဝ သင်္ခံ ဂစ္ဆတိ.

“Monks, a king’s elephant endowed with these five qualities is worthy of a king, fit for a king’s use, and is reckoned as a factor of the king.

‘‘ဧဝမေဝံ [Pg.144] ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သောတာ စ ဟောတိ, ဟန္တာ စ, ရက္ခိတာ စ, ခန္တာ စ, ဂန္တာ စ.

“In this very same way, monks, a bhikkhu endowed with five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which five? Here, monks, a bhikkhu is a listener, a slayer, a protector, an endurer, and a goer.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု သောတာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု တထာဂတပ္ပဝေဒိတေ ဓမ္မဝိနယေ ဒေသိယမာနေ အဋ္ဌိံကတွာ မနသိ ကတွာ သဗ္ဗံ စေတသာ သမန္နာဟရိတွာ ဩဟိတသောတော ဓမ္မံ သုဏာတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သောတာ ဟောတိ.

“And how, monks, is a bhikkhu a listener? Here, monks, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu takes it to heart, attends to, brings his whole mind to bear, and listens to the Dhamma with an attentive ear. Thus, monks, is a bhikkhu a listener.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ဟန္တာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဥပ္ပန္နံ ကာမဝိတက္ကံ နာဓိဝါသေတိ, ပဇဟတိ ဝိနောဒေတိ (ဟနတိ) ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ; ဥပ္ပန္နံ ဗျာပါဒဝိတက္ကံ…ပေ… ဥပ္ပန္နံ ဝိဟိံသာဝိတက္ကံ…ပေ… ဥပ္ပန္နုပ္ပန္နေ ပါပကေ အကုသလေ ဓမ္မေ နာဓိဝါသေတိ, ပဇဟတိ ဝိနောဒေတိ (ဟနတိ) ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဟန္တာ ဟောတိ.

“And how, monks, is a bhikkhu a slayer? Here, monks, a bhikkhu does not tolerate an arisen thought of sensual pleasure; he abandons it, dispels it, destroys it, makes it cease, and causes it to go to a state of non-existence. He does not tolerate an arisen thought of ill will… an arisen thought of harming… He does not tolerate any arisen evil, unwholesome states; he abandons them, dispels them, destroys them, makes them cease, and causes them to go to a state of non-existence. Thus, monks, is a bhikkhu a slayer.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ရက္ခိတာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု စက္ခုနာ ရူပံ ဒိသွာ န နိမိတ္တဂ္ဂါဟီ ဟောတိ နာနုဗျဉ္ဇနဂ္ဂါဟီ. ယတွာဓိကရဏမေနံ စက္ခုန္ဒြိယံ အသံဝုတံ ဝိဟရန္တံ အဘိဇ္ဈာဒေါမနဿာ ပါပကာ အကုသလာ ဓမ္မာ အနွာဿဝေယျုံ, တဿ သံဝရာယ ပဋိပဇ္ဇတိ; ရက္ခတိ စက္ခုန္ဒြိယံ; စက္ခုန္ဒြိယေ သံဝရံ အာပဇ္ဇတိ. သောတေန သဒ္ဒံ သုတွာ… ဃာနေန ဂန္ဓံ ဃာယိတွာ… ဇိဝှာယ ရသံ သာယိတွာ… ကာယေန ဖောဋ္ဌဗ္ဗံ ဖုသိတွာ… မနသာ ဓမ္မံ ဝိညာယ န နိမိတ္တဂ္ဂါဟီ ဟောတိ နာနုဗျဉ္ဇနဂ္ဂါဟီ. ယတွာဓိကရဏမေနံ မနိန္ဒြိယံ အသံဝုတံ ဝိဟရန္တံ အဘိဇ္ဈာဒေါမနဿာ ပါပကာ အကုသလာ ဓမ္မာ အနွာဿဝေယျုံ, တဿ သံဝရာယ ပဋိပဇ္ဇတိ; ရက္ခတိ မနိန္ဒြိယံ; မနိန္ဒြိယေ သံဝရံ အာပဇ္ဇတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ရက္ခိတာ ဟောတိ.

“And how, monks, is a bhikkhu a protector? Here, monks, a bhikkhu, having seen a form with the eye, is not one who grasps at signs or at minor features. Insofar as evil, unwholesome states of covetousness and displeasure might assail one who dwells with the eye faculty unrestrained, he practices for its restraint; he guards the eye faculty; he undertakes restraint of the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a taste with the tongue… having contacted a tactile object with the body… having cognized a mental phenomenon with the mind, he is not one who grasps at signs or at minor features. Insofar as evil, unwholesome states of covetousness and displeasure might assail one who dwells with the mind faculty unrestrained, he practices for its restraint; he guards the mind faculty; he undertakes restraint of the mind faculty. Thus, monks, is a bhikkhu a protector.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ခန္တာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ခမော ဟောတိ သီတဿ ဥဏှဿ ဇိဃစ္ဆာယ ပိပါသာယ ဍံသမကသဝါတာတပသရီသ ပသမ္ဖဿာနံ; ဒုရုတ္တာနံ ဒုရာဂတာနံ ဝစနပထာနံ ဥပ္ပန္နာနံ သာရီရိကာနံ ဝေဒနာနံ ဒုက္ခာနံ တိဗ္ဗာနံ ခရာနံ ကဋုကာနံ အသာတာနံ အမနာပါနံ ပါဏဟရာနံ [Pg.145] အဓိဝါသကဇာတိကော ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ခန္တာ ဟောတိ.

And how, monks, is a bhikkhu patient? Here, monks, a bhikkhu is able to endure cold, heat, hunger, and thirst; the touch of gadflies, mosquitoes, wind, sun, and creeping things; and ill-spoken, ill-come words. He is of a nature to endure arisen bodily feelings that are painful, intense, harsh, piercing, disagreeable, unpleasant, and life-taking. Thus, monks, a bhikkhu is patient.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ဂန္တာ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ယာ သာ ဒိသာ အဂတပုဗ္ဗာ ဣမိနာ ဒီဃေန အဒ္ဓုနာ, ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာနံ, တံ ခိပ္ပညေဝ ဂန္တာ ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဂန္တာ ဟောတိ.

And how, monks, is a bhikkhu a goer? Here, monks, a bhikkhu is one who goes quickly to that destination not previously reached on this long journey—that is, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. Thus, monks, is a bhikkhu a goer.

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ…ပေ… အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ. ဒသမံ.

Monks, a bhikkhu endowed with these five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. The tenth.

ရာဇဝဂ္ဂေါ စတုတ္ထော.

The King Chapter, the fourth.

တဿုဒ္ဒါနံ –

The summary thereof:

စက္ကာနုဝတ္တနာ ရာဇာ, ယဿံဒိသံ ဒွေ စေဝ ပတ္ထနာ;

အပ္ပံသုပတိ ဘတ္တာဒေါ, အက္ခမော စ သောတေန စာတိ.

The Wheel, Turning in Accordance, the King, In Whatever Direction, and two on Aspiration; Sleeps Little, the Food-Eater, the Intolerant, and with the Listener.

(၁၅) ၅. တိကဏ္ဍကီဝဂ္ဂေါ

(15) 5. The Tikaṇḍakī Chapter

၁. အဝဇာနာတိသုတ္တံ

1. The Sutta on Disparaging

၁၄၁. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ ပဉ္စ? ဒတွာ အဝဇာနာတိ, သံဝါသေန အဝဇာနာတိ, အာဓေယျမုခေါ ဟောတိ, လောလော ဟောတိ, မန္ဒော မောမူဟော ဟောတိ.

141. Monks, these five persons are found existing in the world. Which five? One who disparages after giving, one who disparages through living together, one who is credulous, one who is fickle, and one who is dull and bewildered.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုဂ္ဂလော ဒတွာ အဝဇာနာတိ? ဣဓ, ဘိက္ခဝေ, ပုဂ္ဂလော ပုဂ္ဂလဿ ဒေတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရံ. တဿ ဧဝံ ဟောတိ – ‘အဟံ ဒေမိ; အယံ ပဋိဂ္ဂဏှာတီ’တိ. တမေနံ ဒတွာ အဝဇာနာတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော ဒတွာ အဝဇာနာတိ.

And how, monks, does a person disparage after giving? Here, monks, a person gives another robes, almsfood, lodging, and medicinal requisites for the sick. It occurs to him: ‘I give; this one receives.’ Having given, he disparages that person. In this way, monks, a person disparages after giving.

‘‘ကထဉ္စ[Pg.146], ဘိက္ခဝေ, ပုဂ္ဂလော သံဝါသေန အဝဇာနာတိ? ဣဓ, ဘိက္ခဝေ, ပုဂ္ဂလော ပုဂ္ဂလေန သဒ္ဓိံ သံဝသတိ ဒွေ ဝါ တီဏိ ဝါ ဝဿာနိ. တမေနံ သံဝါသေန အဝဇာနာတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော သံဝါသေန အဝဇာနာတိ.

And how, monks, does a person disparage through living together? Here, monks, a person lives together with another person for two or three years. He disparages that person through living together. In this way, monks, a person disparages through living together.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုဂ္ဂလော အာဓေယျမုခေါ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော ပရဿ ဝဏ္ဏေ ဝါ အဝဏ္ဏေ ဝါ ဘာသိယမာနေ တံ ခိပ္ပညေဝ အဓိမုစ္စိတာ ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော အာဓေယျမုခေါ ဟောတိ.

And how, monks, is a person credulous? Here, monks, when praise or blame of another is spoken, a certain person is one who quickly becomes convinced of it. In this way, monks, a person is credulous.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုဂ္ဂလော လောလော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော ဣတ္တရသဒ္ဓေါ ဟောတိ ဣတ္တရဘတ္တီ ဣတ္တရပေမော ဣတ္တရပ္ပသာဒေါ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော လောလော ဟောတိ.

And how, monks, is a person fickle? Here, monks, a certain person has short-lived faith, short-lived devotion, short-lived affection, and short-lived confidence. In this way, monks, a person is fickle.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုဂ္ဂလော မန္ဒော မောမူဟော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော ကုသလာကုသလေ ဓမ္မေ န ဇာနာတိ, သာဝဇ္ဇာနဝဇ္ဇေ ဓမ္မေ န ဇာနာတိ, ဟီနပ္ပဏီတေ ဓမ္မေ န ဇာနာတိ, ကဏှသုက္ကသပ္ပဋိဘာဂေ ဓမ္မေ န ဇာနာတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော မန္ဒော မောမူဟော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိ’’န္တိ. ပဌမံ.

And how, monks, is a person dull and bewildered? Here, monks, a certain person does not know wholesome and unwholesome states, does not know blameworthy and blameless states, does not know inferior and superior states, does not know dark and bright states with their counterparts. In this way, monks, a person is dull and bewildered. These, monks, are the five persons found existing in the world. The first.

၂. အာရဘတိသုတ္တံ

2. The Sutta on Transgression

၁၄၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော အာရဘတိ စ ဝိပ္ပဋိသာရီ စ ဟောတိ; တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ.

142. Monks, these five persons are found existing in the world. Which five? Here, monks, a certain person transgresses and is remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder.

‘‘ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော အာရဘတိ, န ဝိပ္ပဋိသာရီ ဟောတိ; တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ.

Again, monks, a certain person transgresses but is not remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder.

‘‘ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော န အာရဘတိ, ဝိပ္ပဋိသာရီ ဟောတိ; တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ.

Again, monks, a certain person does not transgress but is remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder.

‘‘ဣဓ [Pg.147] ပန, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော န အာရဘတိ န ဝိပ္ပဋိသာရီ ဟောတိ; တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ.

Again, monks, a certain person neither transgresses nor is remorseful; and he does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder.

‘‘ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော န အာရဘတိ န ဝိပ္ပဋိသာရီ ဟောတိ; တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ.

Again, monks, a certain person neither transgresses nor is remorseful; and he understands as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder.

‘‘တတြ, ဘိက္ခဝေ, ယွာယံ ပုဂ္ဂလော အာရဘတိ စ ဝိပ္ပဋိသာရီ စ ဟောတိ, တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ, သော ဧဝမဿ ဝစနီယော – ‘အာယသ္မတော ခေါ အာရမ္ဘဇာ အာသဝါ သံဝိဇ္ဇန္တိ, ဝိပ္ပဋိသာရဇာ အာသဝါ ပဝဍ္ဎန္တိ, သာဓု ဝတာယသ္မာ အာရမ္ဘဇေ အာသဝေ ပဟာယ ဝိပ္ပဋိသာရဇေ အာသဝေ ပဋိဝိနောဒေတွာ စိတ္တံ ပညဉ္စ ဘာဝေတု ; ဧဝမာယသ္မာ အမုနာ ပဉ္စမေန ပုဂ္ဂလေန သမသမော ဘဝိဿတီ’’’တိ.

Therein, monks, as to that person who transgresses and is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder—he should be addressed thus: ‘Venerable one, the taints born of transgression exist in you, and the taints born of remorse are increasing. It would be good if the venerable one, having abandoned the taints born of transgression and dispelled the taints born of remorse, would develop the mind and wisdom. In this way, the venerable one will become equal to that fifth person.’

‘‘တတြ, ဘိက္ခဝေ, ယွာယံ ပုဂ္ဂလော အာရဘတိ န ဝိပ္ပဋိသာရီ ဟောတိ, တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ, သော ဧဝမဿ ဝစနီယော – ‘အာယသ္မတော ခေါ အာရမ္ဘဇာ အာသဝါ သံဝိဇ္ဇန္တိ, ဝိပ္ပဋိသာရဇာ အာသဝါ န ပဝဍ္ဎန္တိ, သာဓု ဝတာယသ္မာ အာရမ္ဘဇေ အာသဝေ ပဟာယ စိတ္တံ ပညဉ္စ ဘာဝေတု; ဧဝမာယသ္မာ အမုနာ ပဉ္စမေန ပုဂ္ဂလေန သမသမော ဘဝိဿတီ’’’တိ.

“Therein, monks, as to that person who transgresses but is not remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder—he should be addressed thus: ‘Venerable one, the taints born of transgression exist in you, but the taints born of remorse are not increasing. It would be good if the venerable one, having abandoned the taints born of transgression, would develop the mind and wisdom. In this way, the venerable one will become equal to that fifth person.’”

‘‘တတြ, ဘိက္ခဝေ, ယွာယံ ပုဂ္ဂလော န အာရဘတိ ဝိပ္ပဋိသာရီ ဟောတိ, တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ, သော ဧဝမဿ ဝစနီယော – ‘အာယသ္မတော ခေါ အာရမ္ဘဇာ အာသဝါ န သံဝိဇ္ဇန္တိ, ဝိပ္ပဋိသာရဇာ အာသဝါ ပဝဍ္ဎန္တိ, သာဓု ဝတာယသ္မာ ဝိပ္ပဋိသာရဇေ အာသဝေ ပဋိဝိနောဒေတွာ စိတ္တံ ပညဉ္စ ဘာဝေတု; ဧဝမာယသ္မာ အမုနာ ပဉ္စမေန ပုဂ္ဂလေန သမသမော ဘဝိဿတီ’’’ တိ.

“Therein, monks, as to that person who does not transgress but is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder—he should be addressed thus: ‘Venerable one, the taints born of transgression do not exist in you, but the taints born of remorse are increasing. It would be good if the venerable one, having dispelled the taints born of remorse, would develop the mind and wisdom. In this way, the venerable one will become equal to that fifth person.’”

‘‘တတြ, ဘိက္ခဝေ, ယွာယံ ပုဂ္ဂလော န အာရဘတိ န ဝိပ္ပဋိသာရီ ဟောတိ, တဉ္စ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ယထာဘူတံ နပ္ပဇာနာတိ ယတ္ထဿ တေ ဥပ္ပန္နာ ပါပကာ [Pg.148] အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ, သော ဧဝမဿ ဝစနီယော – ‘အာယသ္မတော ခေါ အာရမ္ဘဇာ အာသဝါ န သံဝိဇ္ဇန္တိ, ဝိပ္ပဋိသာရဇာ အာသဝါ န ပဝဍ္ဎန္တိ, သာဓု ဝတာယသ္မာ စိတ္တံ ပညဉ္စ ဘာဝေတု; ဧဝမာယသ္မာ အမုနာ ပဉ္စမေန ပုဂ္ဂလေန သမသမော ဘဝိဿတီ’’’တိ.

“Therein, monks, as to that person who neither transgresses nor is remorseful, and does not understand as it really is that liberation of mind and liberation by wisdom wherein those arisen, evil, unwholesome states of his cease without remainder—he should be addressed thus: ‘Venerable one, the taints born of transgression do not exist in you, and the taints born of remorse are not increasing. It would be good if the venerable one would develop the mind and wisdom. In this way, the venerable one will become equal to that fifth person.’”

‘‘ဣတိ ခေါ, ဘိက္ခဝေ, ဣမေ စတ္တာရော ပုဂ္ဂလာ အမုနာ ပဉ္စမေန ပုဂ္ဂလေန ဧဝံ ဩဝဒိယမာနာ ဧဝံ အနုသာသိယမာနာ အနုပုဗ္ဗေန အာသဝါနံ ခယံ ပါပုဏန္တီ’’တိ. ဒုတိယံ.

“Thus, monks, these four persons, being advised and instructed in this way by that fifth person, gradually attain the destruction of the taints.” The Second.

၃. သာရန္ဒဒသုတ္တံ

3. The Sārandada Sutta

၁၄၃. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. အထ ခေါ ဘဂဝါ ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ဝေသာလိံ ပိဏ္ဍာယ ပါဝိသိ. တေန ခေါ ပန သမယေန ပဉ္စမတ္တာနံ လိစ္ဆဝိသတာနံ သာရန္ဒဒေ စေတိယေ သန္နိသိန္နာနံ သန္နိပတိတာနံ အယမန္တရာကထာ ဥဒပါဒိ – ‘‘ပဉ္စန္နံ ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. ကတမေသံ ပဉ္စန္နံ? ဟတ္ထိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, အဿရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, မဏိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, ဣတ္ထိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, ဂဟပတိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. ဣမေသံ ပဉ္စန္နံ ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိ’’န္တိ.

143. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. Now at that time, about five hundred Licchavis were sitting together assembled at the Sārandada Shrine, and this discussion arose among them: “The appearance of five gems is rare in the world. Which five? The appearance of an elephant-gem is rare in the world, the appearance of a horse-gem is rare in the world, the appearance of a jewel-gem is rare in the world, the appearance of a woman-gem is rare in the world, and the appearance of a householder-gem is rare in the world. The appearance of these five gems is rare in the world.”

အထ ခေါ တေ လိစ္ဆဝီ မဂ္ဂေ ပုရိသံ ဌပေသုံ – ‘‘ယဒါ တွံ, အမ္ဘော ပုရိသ, ပဿေယျာသိ ဘဂဝန္တံ, အထ အမှာကံ အာရောစေယျာသီ’’တိ. အဒ္ဒသာ ခေါ သော ပုရိသော ဘဂဝန္တံ ဒူရတောဝ အာဂစ္ဆန္တံ; ဒိသွာန ယေန တေ လိစ္ဆဝီ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တေ လိစ္ဆဝီ ဧတဒဝေါစ – ‘‘အယံ သော, ဘန္တေ, ဘဂဝါ ဂစ္ဆတိ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ; ယဿဒါနိ ကာလံ မညထာ’’တိ.

Then those Licchavis stationed a man on the road, saying: “Good man, when you see the Blessed One, please inform us.” That man saw the Blessed One coming from afar. Having seen him, he approached those Licchavis. Having approached, he said to those Licchavis: “Sirs, the Blessed One, the Arahant, the Perfectly Enlightened One, is coming. Now is the time for whatever you deem fit.”

အထ ခေါ တေ လိစ္ဆဝီ ယေန ဘဂဝါ တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌံသု. ဧကမန္တံ ဌိတာ ခေါ တေ လိစ္ဆဝီ ဘဂဝန္တံ ဧတဒဝေါစုံ –

Then those Licchavis approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those Licchavis said this to the Blessed One:

‘‘သာဓု, ဘန္တေ, ယေန သာရန္ဒဒံ စေတိယံ တေနုပသင်္ကမတု အနုကမ္ပံ ဥပါဒါယာ’’တိ. အဓိဝါသေသိ ဘဂဝါ တုဏှီဘာဝေန. အထ ခေါ ဘဂဝါ ယေန [Pg.149] သာရန္ဒဒံ စေတိယံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ပညတ္တေ အာသနေ နိသီဒိ. နိသဇ္ဇ ခေါ ဘဂဝါ တေ လိစ္ဆဝီ ဧတဒဝေါစ – ‘‘ကာယ နုတ္ထ, လိစ္ဆဝီ, ဧတရဟိ ကထာယ သန္နိသိန္နာ, ကာ စ ပန ဝေါ အန္တရာကထာ ဝိပ္ပကတာ’’တိ? ‘‘ဣဓ, ဘန္တေ, အမှာကံ သန္နိသိန္နာနံ သန္နိပတိတာနံ အယမန္တရာကထာ ဥဒပါဒိ – ‘ပဉ္စန္နံ ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. ကတမေသံ ပဉ္စန္နံ? ဟတ္ထိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, အဿရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, မဏိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, ဣတ္ထိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, ဂဟပတိရတနဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. ဣမေသံ ပဉ္စန္နံ ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိ’’’န္တိ.

“Venerable sir, it would be good if the Blessed One would approach the Sārandada Shrine, out of compassion.” The Blessed One consented by his silence. Then the Blessed One approached the Sārandada Shrine. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those Licchavis: “Licchavis, for what discussion are you now sitting together? And what was your unfinished discussion?” “Here, venerable sir, as we were sitting together assembled, this discussion arose among us: ‘The appearance of five gems is rare in the world. Which five? The appearance of an elephant-gem is rare in the world, the appearance of a horse-gem is rare in the world, the appearance of a jewel-gem is rare in the world, the appearance of a woman-gem is rare in the world, and the appearance of a householder-gem is rare in the world. The appearance of these five gems is rare in the world.’”

‘‘ကာမာဓိမုတ္တာနံ ဝတ, ဘော, လိစ္ဆဝီနံ ကာမံယေဝ အာရဗ္ဘ အန္တရာကထာ ဥဒပါဒိ. ပဉ္စန္နံ, လိစ္ဆဝီ, ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. ကတမေသံ ပဉ္စန္နံ? တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ, တထာဂတပ္ပဝေဒိတဿ ဓမ္မဝိနယဿ ဒေသေတာ ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ, တထာဂတပ္ပဝေဒိတဿ ဓမ္မဝိနယဿ ဒေသိတဿ ဝိညာတာ ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ, တထာဂတပ္ပဝေဒိတဿ ဓမ္မဝိနယဿ ဒေသိတဿ ဝိညာတာ ဓမ္မာနုဓမ္မပ္ပဋိပန္နော ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ, ကတညူ ကတဝေဒီ ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ. ဣမေသံ ခေါ, လိစ္ဆဝီ, ပဉ္စန္နံ ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိ’’န္တိ. တတိယံ.

“Indeed, Licchavis, for you who are intent on sensual pleasures, a discussion arose concerning sensual pleasures. Licchavis, the appearance of five gems is rare in the world. Which five? The appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One is rare in the world. A person who can teach the Dhamma and Vinaya proclaimed by the Tathāgata is rare in the world. A person who can understand the Dhamma and Vinaya proclaimed and taught by the Tathāgata is rare in the world. A person who, having understood the Dhamma and Vinaya proclaimed and taught by the Tathāgata, practices in accordance with the Dhamma is rare in the world. A person who is grateful and appreciative is rare in the world. Indeed, Licchavis, the appearance of these five gems is rare in the world.” Third.

၄. တိကဏ္ဍကီသုတ္တံ

4. The Tikaṇḍakī Sutta

၁၄၄. ဧကံ သမယံ ဘဂဝါ သာကေတေ ဝိဟရတိ တိကဏ္ဍကီဝနေ. တတြ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ – ‘‘ဘိက္ခဝေါ’’တိ. ‘‘ဘဒန္တေ’’တိ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

144. At one time the Blessed One was dwelling at Sāketa in the Tikaṇḍakīvana. There the Blessed One addressed the monks: “Monks.” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘သာဓု, ဘိက္ခဝေ, ဘိက္ခု ကာလေန ကာလံ အပ္ပဋိကူလေ ပဋိကူလသညီ ဝိဟရေယျ. သာဓု, ဘိက္ခဝေ, ဘိက္ခု ကာလေန ကာလံ ပဋိကူလေ အပ္ပဋိကူလသညီ ဝိဟရေယျ. သာဓု, ဘိက္ခဝေ, ဘိက္ခု ကာလေန ကာလံ အပ္ပဋိကူလေ စ ပဋိကူလေ [Pg.150] စ ပဋိကူလသညီ ဝိဟရေယျ. သာဓု, ဘိက္ခဝေ, ဘိက္ခု ကာလေန ကာလံ ပဋိကူလေ စ အပ္ပဋိကူလေ စ အပ္ပဋိကူလသညီ ဝိဟရေယျ. သာဓု, ဘိက္ခဝေ, ဘိက္ခု ကာလေန ကာလံ ပဋိကူလဉ္စ အပ္ပဋိကူလဉ္စ တဒုဘယံ အဘိနိဝဇ္ဇေတွာ ဥပေက္ခကော ဝိဟရေယျ သတော သမ္ပဇာနော.

“It is good, monks, that from time to time a monk should dwell perceiving the unrepulsive as repulsive. It is good, monks, that from time to time a monk should dwell perceiving the repulsive as unrepulsive. It is good, monks, that from time to time a monk should dwell perceiving both the unrepulsive and the repulsive as repulsive. It is good, monks, that from time to time a monk should dwell perceiving both the repulsive and the unrepulsive as unrepulsive. It is good, monks, that from time to time a monk, having avoided both the repulsive and the unrepulsive, should dwell equanimous, mindful, and clearly comprehending.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ အပ္ပဋိကူလေ ပဋိကူလသညီ ဝိဟရေယျ? ‘မာ မေ ရဇနီယေသု ဓမ္မေသု ရာဂေါ ဥဒပါဒီ’တိ – ဣဒံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ အပ္ပဋိကူလေ ပဋိကူလသညီ ဝိဟရေယျ.

“And for what purpose, monks, should a monk dwell perceiving the unrepulsive as repulsive? ‘Lest lust should arise in me towards things that arouse lust’—this, monks, is the purpose for which a monk should dwell perceiving the unrepulsive as repulsive.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ ပဋိကူလေ အပ္ပဋိကူလသညီ ဝိဟရေယျ? ‘မာ မေ ဒေါသနီယေသု ဓမ္မေသု ဒေါသော ဥဒပါဒီ’တိ – ဣဒံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ ပဋိကူလေ အပ္ပဋိကူလသညီ ဝိဟရေယျ.

“And for what purpose, monks, should a monk dwell perceiving the repulsive as unrepulsive? ‘Lest hatred should arise in me towards things that provoke hatred’—this, monks, is the purpose for which a monk should dwell perceiving the repulsive as unrepulsive.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ အပ္ပဋိကူလေ စ ပဋိကူလေ စ ပဋိကူလသညီ ဝိဟရေယျ? ‘မာ မေ ရဇနီယေသု ဓမ္မေသု ရာဂေါ ဥဒပါဒိ, မာ မေ ဒေါသနီယေသု ဓမ္မေသု ဒေါသော ဥဒပါဒီ’တိ – ဣဒံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ အပ္ပဋိကူလေ စ ပဋိကူလေ စ ပဋိကူလသညီ ဝိဟရေယျ.

“And for what purpose, monks, should a monk dwell perceiving both the unrepulsive and the repulsive as repulsive? ‘Lest lust should arise in me towards things that arouse lust, lest hatred should arise in me towards things that provoke hatred’—this, monks, is the purpose for which a monk should dwell perceiving both the unrepulsive and the repulsive as repulsive.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ ပဋိကူလေ စ အပ္ပဋိကူလေ စ အပ္ပဋိကူလသညီ ဝိဟရေယျ? ‘မာ မေ ဒေါသနီယေသု ဓမ္မေသု ဒေါသော ဥဒပါဒိ, မာ မေ ရဇနီယေသု ဓမ္မေသု ရာဂေါ ဥဒပါဒီ’တိ – ဣဒံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ ပဋိကူလေ စ အပ္ပဋိကူလေ စ အပ္ပဋိကူလသညီ ဝိဟရေယျ.

“And for what purpose, monks, should a monk dwell perceiving both the repulsive and the unrepulsive as unrepulsive? ‘Lest hatred should arise in me towards things that provoke hatred, lest lust should arise in me towards things that arouse lust’—this, monks, is the purpose for which a monk should dwell perceiving both the repulsive and the unrepulsive as unrepulsive.”

‘‘ကိဉ္စ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ ပဋိကူလဉ္စ အပ္ပဋိကူလဉ္စ တဒုဘယံ အဘိနိဝဇ္ဇေတွာ ဥပေက္ခကော ဝိဟရေယျ? ‘သတော သမ္ပဇာနော မာ မေ ကွစနိ ကတ္ထစိ ကိဉ္စနံ ရဇနီယေသု ဓမ္မေသု ရာဂေါ ဥဒပါဒိ, မာ မေ ကွစနိ ကတ္ထစိ ကိဉ္စနံ ဒေါသနီယေသု ဓမ္မေသု ဒေါသော ဥဒပါဒိ, မာ မေ ကွစနိ ကတ္ထစိ ကိဉ္စနံ မောဟနီယေသု ဓမ္မေသု မောဟော ဥဒပါဒီ’တိ – ဣဒံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု အတ္ထဝသံ ပဋိစ္စ ပဋိကူလဉ္စ အပ္ပဋိကူလဉ္စ တဒုဘယံ အဘိနိဝဇ္ဇေတွာ ဥပေက္ခကော ဝိဟရေယျ သတော သမ္ပဇာနော’’တိ. စတုတ္ထံ.

“And for what purpose, monks, should a monk, having avoided both the repulsive and the unrepulsive, dwell equanimous, mindful, and clearly comprehending? ‘Lest any lust whatsoever should arise in me anywhere on any occasion concerning things that arouse lust; lest any hatred whatsoever should arise in me anywhere on any occasion concerning things that provoke hatred; lest any delusion whatsoever should arise in me anywhere on any occasion concerning things that incite delusion’—this, monks, is the purpose for which a monk, having avoided both the repulsive and the unrepulsive, should dwell equanimous, mindful, and clearly comprehending.” The Fourth.

၅. နိရယသုတ္တံ

5. The Discourse on Hell

၁၄၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ, အဒိန္နာဒါယီ ဟောတိ, ကာမေသုမိစ္ဆာစာရီ [Pg.151] ဟောတိ, မုသာဝါဒီ ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

145. “Monks, endowed with five qualities, one is cast into hell as if carried and placed there. With which five? One destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, and partakes of fermented and distilled intoxicants which are the basis for heedlessness. Monks, endowed with these five qualities, one is cast into hell as if carried and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ, အဒိန္နာဒါနာ ပဋိဝိရတော ဟောတိ, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတော ဟောတိ, မုသာဝါဒါ ပဋိဝိရတော ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. ပဉ္စမံ.

“Monks, endowed with five qualities, one is placed in heaven as if carried and placed there. With which five? One abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from partaking of fermented and distilled intoxicants which are the basis for heedlessness. Monks, endowed with these five qualities, one is placed in heaven as if carried and placed there.” The fifth.

၆. မိတ္တသုတ္တံ

6. The Discourse on a Friend

၁၄၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု မိတ္တော န သေဝိတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? ကမ္မန္တံ ကာရေတိ, အဓိကရဏံ အာဒိယတိ, ပါမောက္ခေသု ဘိက္ခူသု ပဋိဝိရုဒ္ဓေါ ဟောတိ, ဒီဃစာရိကံ အနဝတ္ထစာရိကံ အနုယုတ္တော ဝိဟရတိ, နပ္ပဋိဗလော ဟောတိ ကာလေန ကာလံ ဓမ္မိယာ ကထာယ သန္ဒဿေတုံ သမာဒပေတုံ သမုတ္တေဇေတုံ သမ္ပဟံသေတုံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု မိတ္တော န သေဝိတဗ္ဗော.

146. “Monks, a monk endowed with five qualities should not be associated with as a friend. With which five? He makes one do work; he takes up legal issues; he is opposed to the leading monks; he dwells engaged in long and aimless wandering; and he is not able from time to time to instruct, to make one undertake, to arouse, and to gladden with a talk on the Dhamma. Monks, a monk endowed with these five qualities should not be associated with as a friend.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု မိတ္တော သေဝိတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? န ကမ္မန္တံ ကာရေတိ, န အဓိကရဏံ အာဒိယတိ, န ပါမောက္ခေသု ဘိက္ခူသု ပဋိဝိရုဒ္ဓေါ ဟောတိ, န ဒီဃစာရိကံ အနဝတ္ထစာရိကံ အနုယုတ္တော ဝိဟရတိ, ပဋိဗလော ဟောတိ ကာလေန ကာလံ ဓမ္မိယာ ကထာယ သန္ဒဿေတုံ သမာဒပေတုံ သမုတ္တေဇေတုံ သမ္ပဟံသေတုံ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု မိတ္တော သေဝိတဗ္ဗော’’တိ. ဆဋ္ဌံ.

“Monks, a monk endowed with five qualities should be associated with as a friend. With which five? He does not make one do work; he does not take up legal issues; he is not opposed to the leading monks; he does not dwell engaged in long and aimless wandering; and he is able from time to time to instruct, to make one undertake, to arouse, and to gladden with a talk on the Dhamma. Monks, a monk endowed with these five qualities should be associated with as a friend.” The sixth.

၇. အသပ္ပုရိသဒါနသုတ္တံ

7. The Discourse on the Giving of an Untrue Person

၁၄၇. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, အသပ္ပုရိသဒါနာနိ. ကတမာနိ ပဉ္စ? အသက္ကစ္စံ ဒေတိ, အစိတ္တီကတွာ ဒေတိ, အသဟတ္ထာ ဒေတိ, အပဝိဒ္ဓံ ဒေတိ, အနာဂမနဒိဋ္ဌိကော ဒေတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ အသပ္ပုရိသဒါနာနိ.

147. “Monks, these are the five kinds of giving of an untrue person. Which five? One gives disrespectfully; one gives without respect for the recipient; one does not give with one's own hand; one gives what is discarded; and one gives without the view that a result will come. These, monks, are the five kinds of giving of an untrue person.”

‘‘ပဉ္စိမာနိ[Pg.152], ဘိက္ခဝေ, သပ္ပုရိသဒါနာနိ. ကတမာနိ ပဉ္စ? သက္ကစ္စံ ဒေတိ, စိတ္တီကတွာ ဒေတိ, သဟတ္ထာ ဒေတိ, အနပဝိဒ္ဓံ ဒေတိ, အာဂမနဒိဋ္ဌိကော ဒေတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သပ္ပုရိသဒါနာနီ’’တိ. သတ္တမံ.

“Monks, these are the five kinds of giving of a true person. Which five? One gives respectfully; one gives with respect for the recipient; one gives with one's own hand; one gives without casting it aside; and one gives with the view that a result will come. These, monks, are the five kinds of giving of a true person.” The seventh.

၈. သပ္ပုရိသဒါနသုတ္တံ

8. The Discourse on the Giving of a True Person

၁၄၈. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, သပ္ပုရိသဒါနာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါယ ဒါနံ ဒေတိ, သက္ကစ္စံ ဒါနံ ဒေတိ, ကာလေန ဒါနံ ဒေတိ, အနုဂ္ဂဟိတစိတ္တော ဒါနံ ဒေတိ, အတ္တာနဉ္စ ပရဉ္စ အနုပဟစ္စ ဒါနံ ဒေတိ.

148. “Monks, there are these five gifts of a true person. Which five? One gives a gift with faith; one gives a gift respectfully; one gives a gift at the proper time; one gives a gift with an unattached mind; and one gives a gift without harming oneself or others.

‘‘သဒ္ဓါယ ခေါ ပန, ဘိက္ခဝေ, ဒါနံ ဒတွာ ယတ္ထ ယတ္ထ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, အဍ္ဎော စ ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ, အဘိရူပေါ စ ဟောတိ ဒဿနီယော ပါသာဒိကော ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတော.

“Monks, indeed, having given a gift with faith, wherever the result of that gift arises, one becomes affluent, of great wealth, and of great possessions; and one is beautiful, lovely to behold, inspiring confidence, and endowed with supreme excellence of complexion.”

‘‘သက္ကစ္စံ ခေါ ပန, ဘိက္ခဝေ, ဒါနံ ဒတွာ ယတ္ထ ယတ္ထ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, အဍ္ဎော စ ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ. ယေပိဿ တေ ဟောန္တိ ပုတ္တာတိ ဝါ ဒါရာတိ ဝါ ဒါသာတိ ဝါ ပေဿာတိ ဝါ ကမ္မကရာတိ ဝါ, တေပိ သုဿူသန္တိ သောတံ ဩဒဟန္တိ အညာ စိတ္တံ ဥပဋ္ဌပေန္တိ.

“Monks, indeed, having given a gift respectfully, wherever the result of that gift arises, one becomes affluent, of great wealth, and of great possessions. And whoever are his children, wives, slaves, messengers, or workers, they are eager to listen, they lend an ear, and they apply their minds to understand.”

‘‘ကာလေန ခေါ ပန, ဘိက္ခဝေ, ဒါနံ ဒတွာ ယတ္ထ ယတ္ထ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, အဍ္ဎော စ ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ; ကာလာဂတာ စဿ အတ္ထာ ပစုရာ ဟောန္တိ.

“Monks, indeed, having given a gift at the proper time, wherever the result of that gift arises, one becomes affluent, of great wealth, and of great possessions; and for him, benefits that arise in due season are abundant.”

‘‘အနုဂ္ဂဟိတစိတ္တော ခေါ ပန, ဘိက္ခဝေ, ဒါနံ ဒတွာ ယတ္ထ ယတ္ထ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, အဍ္ဎော စ ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ; ဥဠာရေသု စ ပဉ္စသု ကာမဂုဏေသု ဘောဂါယ စိတ္တံ နမတိ.

“Monks, indeed, having given a gift with an unattached mind, wherever the result of that gift arises, one becomes affluent, of great wealth, and of great possessions; and one's mind inclines toward the enjoyment of the five excellent strands of sensual pleasure.”

‘‘အတ္တာနဉ္စ ပရဉ္စ အနုပဟစ္စ ခေါ ပန, ဘိက္ခဝေ, ဒါနံ ဒတွာ ယတ္ထ ယတ္ထ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, အဍ္ဎော စ ဟောတိ မဟဒ္ဓနော မဟာဘောဂေါ; န စဿ ကုတောစိ ဘောဂါနံ ဥပဃာတော အာဂစ္ဆတိ အဂ္ဂိတော ဝါ ဥဒကတော ဝါ ရာဇတော ဝါ စောရတော ဝါ အပ္ပိယတော ဝါ ဒါယာဒတော ဝါ. ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သပ္ပုရိသဒါနာနီ’’တိ. အဋ္ဌမံ.

“Monks, indeed, having given a gift without harming oneself or others, wherever the result of that gift arises, one becomes affluent, of great wealth, and of great possessions; and for him, from any cause whatsoever, destruction of possessions does not occur, whether from fire, or from water, or from kings, or from thieves, or from unloved heirs. These, monks, are the five gifts of a true person.” The eighth.

၉. ပဌမသမယဝိမုတ္တသုတ္တံ

9. The First Discourse on One Temporarily Liberated

၁၄၉. ‘‘ပဉ္စိမေ[Pg.153], ဘိက္ခဝေ, ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ကမ္မာရာမတာ, ဘဿာရာမတာ, နိဒ္ဒါရာမတာ, သင်္ဂဏိကာရာမတာ, ယထာဝိမုတ္တံ စိတ္တံ န ပစ္စဝေက္ခတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ.

149. “Monks, these five qualities lead to the decline of a monk who is temporarily liberated. What five? Delight in work, delight in talk, delight in sleep, delight in company, and not reviewing the mind as it is liberated. These, monks, are the five qualities that lead to the decline of a monk who is temporarily liberated.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? န ကမ္မာရာမတာ, န ဘဿာရာမတာ, န နိဒ္ဒါရာမတာ, န သင်္ဂဏိကာရာမတာ, ယထာဝိမုတ္တံ စိတ္တံ ပစ္စဝေက္ခတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တီ’’တိ. နဝမံ.

“Monks, these five qualities lead to the non-decline of a monk who is temporarily liberated. What five? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, and reviewing the mind as it is liberated. These, monks, are the five qualities that lead to the non-decline of a monk who is temporarily liberated.” The ninth.

၁၀. ဒုတိယသမယဝိမုတ္တသုတ္တံ

10. The Second Discourse on One Temporarily Liberated

၁၅၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ကမ္မာရာမတာ, ဘဿာရာမတာ, နိဒ္ဒါရာမတာ, ဣန္ဒြိယေသု အဂုတ္တဒွါရတာ, ဘောဇနေ အမတ္တညုတာ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ.

150. “Monks, these five qualities lead to the decline of a monk who is temporarily liberated. What five? Delight in work, delight in talk, delight in sleep, not guarding the sense doors, and lack of moderation in food. These, monks, are the five qualities that lead to the decline of a monk who is temporarily liberated.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? န ကမ္မာရာမတာ, န ဘဿာရာမတာ, န နိဒ္ဒါရာမတာ, ဣန္ဒြိယေသု ဂုတ္တဒွါရတာ, ဘောဇနေ မတ္တညုတာ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သမယဝိမုတ္တဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တီ’’တိ. ဒသမံ.

“Monks, these five qualities lead to the non-decline of a monk who is temporarily liberated. What five? Not delighting in work, not delighting in talk, not delighting in sleep, guarding the sense doors, and moderation in food. These, monks, are the five qualities that lead to the non-decline of a monk who is temporarily liberated.” The tenth.

တိကဏ္ဍကီဝဂ္ဂေါ ပဉ္စမော.

The Tikaṇḍakī Chapter, the fifth.

တဿုဒ္ဒါနံ –

The summary for this:

ဒတွာ အဝဇာနာတိ အာရဘတိ စ, သာရန္ဒဒ တိကဏ္ဍ နိရယေန စ;

မိတ္တော အသပ္ပုရိသသပ္ပုရိသေန, သမယဝိမုတ္တံ အပရေ ဒွေတိ.

‘Having Given, One Disparages’ and ‘Committing an Offense’; ‘Sārandada,’ ‘Tikaṇḍakī,’ and ‘With Hell’; ‘A Friend,’ ‘An Ignoble Person,’ and ‘A Noble Person’; and the other two on one ‘Temporarily Liberated’.

တတိယပဏ္ဏာသကံ သမတ္တံ.

The Third Fifty is concluded.

၄. စတုတ္ထပဏ္ဏာသကံ

4. The Fourth Fifty

(၁၆) ၁. သဒ္ဓမ္မဝဂ္ဂေါ

(16) 1. The Chapter on the Good Dhamma

၁. ပဌမသမ္မတ္တနိယာမသုတ္တံ

1. The First Discourse on the Fixed Course of Rightness

၁၅၁. ‘‘ပဉ္စဟိ[Pg.154], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သုဏန္တောပိ သဒ္ဓမ္မံ အဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ. ကတမေဟိ ပဉ္စဟိ? ကထံ ပရိဘောတိ, ကထိကံ ပရိဘောတိ, အတ္တာနံ ပရိဘောတိ, ဝိက္ခိတ္တစိတ္တော ဓမ္မံ သုဏာတိ, အနေကဂ္ဂစိတ္တော အယောနိသော စ မနသိ ကရောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သုဏန္တောပိ သဒ္ဓမ္မံ အဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ.

151. “Monks, endowed with five qualities, even while listening to the Good Dhamma, one is incapable of entering the fixed course of rightness in wholesome qualities. What five? One disparages the talk, one disparages the speaker, one disparages oneself; one listens to the Dhamma with a distracted and unfocused mind, and attends to it unwisely. Monks, endowed with these five qualities, even while listening to the Good Dhamma, one is incapable of entering the fixed course of rightness in wholesome qualities.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သုဏန္တော သဒ္ဓမ္မံ ဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ. ကတမေဟိ ပဉ္စဟိ? န ကထံ ပရိဘောတိ, န ကထိကံ ပရိဘောတိ, န အတ္တာနံ ပရိဘောတိ, အဝိက္ခိတ္တစိတ္တော ဓမ္မံ သုဏာတိ, ဧကဂ္ဂစိတ္တော ယောနိသော စ မနသိ ကရောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သုဏန္တော သဒ္ဓမ္မံ ဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တ’’န္တိ. ပဌမံ.

“Monks, endowed with five qualities, while listening to the Good Dhamma, one is capable of entering the fixed course of rightness in wholesome qualities. What five? One does not disparage the talk, one does not disparage the speaker, one does not disparage oneself; one listens to the Dhamma with an undistracted and focused mind, and attends to it wisely. Monks, endowed with these five qualities, while listening to the Good Dhamma, one is capable of entering the fixed course of rightness in wholesome qualities.” The first.

၂. ဒုတိယသမ္မတ္တနိယာမသုတ္တံ

2. The Second Discourse on the Fixed Course of Rightness

၁၅၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သုဏန္တောပိ သဒ္ဓမ္မံ အဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ. ကတမေဟိ ပဉ္စဟိ? ကထံ ပရိဘောတိ, ကထိကံ ပရိဘောတိ, အတ္တာနံ ပရိဘောတိ, ဒုပ္ပညော ဟောတိ ဇဠော ဧဠမူဂေါ, အနညာတေ အညာတမာနီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သုဏန္တောပိ သဒ္ဓမ္မံ အဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ.

152. Monks, one endowed with five qualities is incapable of entering the fixed course of rightness in wholesome states, even while listening to the True Dhamma. With what five? He disparages the talk, disparages the speaker, disparages himself, is unwise, dull, and a driveling fool, and has the conceit that he knows what he does not know. Monks, one endowed with these five qualities is incapable of entering the fixed course of rightness in wholesome states, even while listening to the True Dhamma.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သုဏန္တော သဒ္ဓမ္မံ ဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ. ကတမေဟိ ပဉ္စဟိ? န ကထံ ပရိဘောတိ, န ကထိကံ ပရိဘောတိ, န အတ္တာနံ ပရိဘောတိ, ပညဝါ ဟောတိ [Pg.155] အဇဠော အနေဠမူဂေါ, န အနညာတေ အညာတမာနီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သုဏန္တော သဒ္ဓမ္မံ ဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တ’’န္တိ. ဒုတိယံ.

Monks, one endowed with five qualities, while listening to the True Dhamma, is capable of entering the fixed course of rightness in wholesome states. With what five? He does not disparage the talk, does not disparage the speaker, does not disparage himself, is wise, not dull, and not a driveling fool, and does not have the conceit that he knows what he does not know. Monks, one endowed with these five qualities, while listening to the True Dhamma, is capable of entering the fixed course of rightness in wholesome states. Second.

၃. တတိယသမ္မတ္တနိယာမသုတ္တံ

3. The Third Discourse on the Fixed Course of Rightness

၁၅၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သုဏန္တောပိ သဒ္ဓမ္မံ အဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ. ကတမေဟိ ပဉ္စဟိ? မက္ခီ ဓမ္မံ သုဏာတိ မက္ခပရိယုဋ္ဌိတော, ဥပါရမ္ဘစိတ္တော ဓမ္မံ သုဏာတိ ရန္ဓဂဝေသီ, ဓမ္မဒေသကေ အာဟတစိတ္တော ဟောတိ ခီလဇာတော, ဒုပ္ပညော ဟောတိ ဇဠော ဧဠမူဂေါ, အနညာတေ အညာတမာနီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သုဏန္တောပိ သဒ္ဓမ္မံ အဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ.

153. Monks, one endowed with five qualities is incapable of entering the fixed course of rightness in wholesome states, even while listening to the True Dhamma. With what five? He listens to the Dhamma with a denigrating mind, being overcome by denigration; he listens to the Dhamma with a fault-finding mind, seeking for defects; he has a hostile mind towards the Dhamma teacher, and a mental barrenness has arisen; he is unwise, dull, and a driveling fool; and he has the conceit that he knows what he does not know. Monks, one endowed with these five qualities is incapable of entering the fixed course of rightness in wholesome states, even while listening to the True Dhamma.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သုဏန္တော သဒ္ဓမ္မံ ဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တံ. ကတမေဟိ ပဉ္စဟိ? အမက္ခီ ဓမ္မံ သုဏာတိ န မက္ခပရိယုဋ္ဌိတော, အနုပါရမ္ဘစိတ္တော ဓမ္မံ သုဏာတိ န ရန္ဓဂဝေသီ, ဓမ္မဒေသကေ အနာဟတစိတ္တော ဟောတိ အခီလဇာတော, ပညဝါ ဟောတိ အဇဠော အနေဠမူဂေါ, န အနညာတေ အညာတမာနီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သုဏန္တော သဒ္ဓမ္မံ ဘဗ္ဗော နိယာမံ ဩက္ကမိတုံ ကုသလေသု ဓမ္မေသု သမ္မတ္တ’’န္တိ. တတိယံ.

Monks, one endowed with five qualities, while listening to the True Dhamma, is capable of entering the fixed course of rightness in wholesome states. With what five? He listens to the Dhamma with a non-denigrating mind, not being overcome by denigration; he listens to the Dhamma with a non-fault-finding mind, not seeking for defects; he has a mind that is not hostile towards the Dhamma teacher, and no mental barrenness has arisen; he is wise, not dull, and not a driveling fool; and he does not have the conceit that he knows what he does not know. Monks, one endowed with these five qualities, while listening to the True Dhamma, is capable of entering the fixed course of rightness in wholesome states. Third.

၄. ပဌမသဒ္ဓမ္မသမ္မောသသုတ္တံ

4. The First Discourse on the Confusion of the True Dhamma

၁၅၄. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခူ န သက္ကစ္စံ ဓမ္မံ သုဏန္တိ, န သက္ကစ္စံ ဓမ္မံ ပရိယာပုဏန္တိ, န သက္ကစ္စံ ဓမ္မံ ဓာရေန္တိ, န သက္ကစ္စံ ဓာတာနံ ဓမ္မာနံ အတ္ထံ ဥပပရိက္ခန္တိ, န သက္ကစ္စံ အတ္ထမညာယ ဓမ္မမညာယ ဓမ္မာနုဓမ္မံ ပဋိပဇ္ဇန္တိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တန္တိ.

154. Monks, these five things lead to the confusion and disappearance of the True Dhamma. What five? Here, monks, bhikkhus do not listen to the Dhamma respectfully, do not learn the Dhamma respectfully, do not retain the Dhamma respectfully, do not examine the meaning of the teachings they have retained respectfully, and do not, after understanding the meaning and the Dhamma, practice respectfully in accordance with the Dhamma. Monks, these five things lead to the confusion and disappearance of the True Dhamma.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခူ သက္ကစ္စံ ဓမ္မံ သုဏန္တိ, သက္ကစ္စံ [Pg.156] ဓမ္မံ ပရိယာပုဏန္တိ, သက္ကစ္စံ ဓမ္မံ ဓာရေန္တိ, သက္ကစ္စံ ဓာတာနံ ဓမ္မာနံ အတ္ထံ ဥပပရိက္ခန္တိ, သက္ကစ္စံ အတ္ထမညာယ ဓမ္မမညာယ ဓမ္မာနုဓမ္မံ ပဋိပဇ္ဇန္တိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တန္တီ’’တိ. စတုတ္ထံ.

Monks, these five things lead to the stability, non-confusion, and non-disappearance of the True Dhamma. What five? Here, monks, bhikkhus listen to the Dhamma respectfully, learn the Dhamma respectfully, retain the Dhamma respectfully, examine the meaning of the teachings they have retained respectfully, and after understanding the meaning and the Dhamma, respectfully practice in accordance with the Dhamma. Monks, these five things lead to the stability, non-confusion, and non-disappearance of the True Dhamma. Fourth.

၅. ဒုတိယသဒ္ဓမ္မသမ္မောသသုတ္တံ

5. The Second Discourse on the Confusion of the True Dhamma

၁၅၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခူ ဓမ္မံ န ပရိယာပုဏန္တိ – သုတ္တံ, ဂေယျံ, ဝေယျာကရဏံ, ဂါထံ, ဥဒါနံ, ဣတိဝုတ္တကံ, ဇာတကံ, အဗ္ဘုတဓမ္မံ, ဝေဒလ္လံ. အယံ, ဘိက္ခဝေ, ပဌမော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

155. Monks, these five things lead to the confusion and disappearance of the True Dhamma. What five? Here, monks, bhikkhus do not learn the Dhamma—discourses, prose and verse, expositions, verses, inspired utterances, ‘as-it-was-said’ discourses, birth stories, amazing phenomena, and question-and-answer discourses. This, monks, is the first thing that leads to the confusion and disappearance of the True Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ န ဝိတ္ထာရေန ပရေသံ ဒေသေန္တိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, monks, bhikkhus do not teach others in detail the Dhamma as they have heard and learned it. This, monks, is the second thing that leads to the confusion and disappearance of the True Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ န ဝိတ္ထာရေန ပရံ ဝါစေန္တိ. အယံ, ဘိက္ခဝေ, တတိယော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, monks, bhikkhus do not instruct others in detail in the Dhamma as they have heard and learned it. This, monks, is the third thing that leads to the confusion and disappearance of the True Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ န ဝိတ္ထာရေန သဇ္ဈာယံ ကရောန္တိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, monks, bhikkhus do not recite in detail the Dhamma as they have heard and learned it. This, monks, is the fourth thing that leads to the confusion and disappearance of the True Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ န စေတသာ အနုဝိတက္ကေန္တိ အနုဝိစာရေန္တိ မနသာနုပေက္ခန္တိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တန္တိ.

Furthermore, monks, bhikkhus do not mentally reflect upon, ponder, and contemplate the Dhamma as they have heard and learned it. This, monks, is the fifth thing that leads to the confusion and disappearance of the True Dhamma. These, monks, are the five things that lead to the confusion and disappearance of the True Dhamma.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခူ ဓမ္မံ ပရိယာပုဏန္တိ – သုတ္တံ, ဂေယျံ, ဝေယျာကရဏံ, ဂါထံ, ဥဒါနံ, ဣတိဝုတ္တကံ, ဇာတကံ, အဗ္ဘုတဓမ္မံ, ဝေဒလ္လံ. အယံ, ဘိက္ခဝေ, ပဌမော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Monks, these five things lead to the stability, non-confusion, and non-disappearance of the Good Dhamma. What five? Here, monks, bhikkhus learn the Dhamma—discourses, prose and verse, expositions, verses, inspired utterances, Itivuttakas, birth stories, amazing phenomena, and analytical discourses. This, monks, is the first thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန [Pg.157] စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရေသံ ဒေသေန္တိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, monks, bhikkhus teach others in detail the Dhamma as they have heard and learned it. This, monks, is the second thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန ပရံ ဝါစေန္တိ. အယံ, ဘိက္ခဝေ, တတိယော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, monks, bhikkhus instruct others in detail in the Dhamma as they have heard and learned it. This, monks, is the third thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ ဝိတ္ထာရေန သဇ္ဈာယံ ကရောန္တိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, monks, bhikkhus recite in detail the Dhamma as they have heard and learned it. This, monks, is the fourth thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ယထာသုတံ ယထာပရိယတ္တံ ဓမ္မံ စေတသာ အနုဝိတက္ကေန္တိ အနုဝိစာရေန္တိ မနသာနုပေက္ခန္တိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တန္တီ’’တိ. ပဉ္စမံ.

Furthermore, monks, bhikkhus mentally reflect upon, ponder, and contemplate the Dhamma as they have heard and learned it. This, monks, is the fifth thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma. These, monks, are the five things that lead to the stability, non-confusion, and non-disappearance of the Good Dhamma.

၆. တတိယသဒ္ဓမ္မသမ္မောသသုတ္တံ

6. The Third Discourse on the Disappearance of the Good Dhamma

၁၅၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခူ ဒုဂ္ဂဟိတံ သုတ္တန္တံ ပရိယာပုဏန္တိ ဒုန္နိက္ခိတ္တေဟိ ပဒဗျဉ္ဇနေဟိ. ဒုန္နိက္ခိတ္တဿ, ဘိက္ခဝေ, ပဒဗျဉ္ဇနဿ အတ္ထောပိ ဒုန္နယော ဟောတိ. အယံ, ဘိက္ခဝေ, ပဌမော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

156. Bhikkhus, these five things lead to the disappearance and vanishing of the Good Dhamma. What five? Here, bhikkhus, bhikkhus learn a sutta that is poorly grasped, with wrongly placed words and phrases. Bhikkhus, when words and phrases are wrongly placed, the meaning is also ascertained with difficulty. This, bhikkhus, is the first thing that leads to the disappearance and vanishing of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ ဒုဗ္ဗစာ ဟောန္တိ, ဒေါဝစဿကရဏေဟိ ဓမ္မေဟိ သမန္နာဂတာ, အက္ခမာ အပ္ပဒက္ခိဏဂ္ဂါဟိနော အနုသာသနိံ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, bhikkhus are difficult to admonish, being endowed with qualities that make them difficult to admonish; they are impatient and do not accept instruction respectfully. This, bhikkhus, is the second thing that leads to the disappearance and vanishing of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ယေ တေ ဘိက္ခူ ဗဟုဿုတာ အာဂတာဂမာ ဓမ္မဓရာ ဝိနယဓရာ မာတိကာဓရာ, တေ န သက္ကစ္စံ သုတ္တန္တံ ပရံ ဝါစေန္တိ; တေသံ အစ္စယေန ဆိန္နမူလကော သုတ္တန္တော ဟောတိ အပ္ပဋိသရဏော. အယံ, ဘိက္ခဝေ, တတိယော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, those bhikkhus who are very learned, who have mastered the traditions, who are bearers of the Dhamma, bearers of the Vinaya, and bearers of the Mātikās, do not carefully teach the suttas to others. After their passing, the sutta becomes rootless, without a refuge. This, bhikkhus, is the third thing that leads to the disappearance and vanishing of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ထေရာ ဘိက္ခူ ဗာဟုလိကာ ဟောန္တိ သာထလိကာ ဩက္ကမနေ ပုဗ္ဗင်္ဂမာ ပဝိဝေကေ နိက္ခိတ္တဓုရာ, န ဝီရိယံ အာရဘန္တိ အပ္ပတ္တဿ ပတ္တိယာ [Pg.158] အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. တေသံ ပစ္ဆိမာ ဇနတာ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇတိ. သာပိ ဟောတိ ဗာဟုလိကာ သာထလိကာ ဩက္ကမနေ ပုဗ္ဗင်္ဂမာ ပဝိဝေကေ နိက္ခိတ္တဓုရာ, န ဝီရိယံ အာရဘတိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, the elder bhikkhus are given to abundance, are lax, take the lead in what leads to decline, and have laid down the burden in regard to seclusion. They do not arouse energy for reaching the unreached, for attaining the unattained, for realizing the unrealized. The later generation follows their example. They too become given to abundance, are lax, take the lead in what leads to decline, and have laid down the burden in regard to seclusion. They do not arouse energy for reaching the unreached, for attaining the unattained, for realizing the unrealized. This, bhikkhus, is the fourth thing that leads to the disappearance and vanishing of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သံဃော ဘိန္နော ဟောတိ. သံဃေ ခေါ ပန, ဘိက္ခဝေ, ဘိန္နေ အညမညံ အက္ကောသာ စ ဟောန္တိ, အညမညံ ပရိဘာသာ စ ဟောန္တိ, အညမညံ ပရိက္ခေပါ စ ဟောန္တိ, အညမညံ ပရိစ္စဇနာ စ ဟောန္တိ. တတ္ထ အပ္ပသန္နာ စေဝ နပ္ပသီဒန္တိ, ပသန္နာနဉ္စ ဧကစ္စာနံ အညထတ္တံ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဓမ္မော သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သဒ္ဓမ္မဿ သမ္မောသာယ အန္တရဓာနာယ သံဝတ္တန္တိ.

Furthermore, bhikkhus, the Saṅgha is divided. And when the Saṅgha is divided, bhikkhus, there are mutual insults, mutual rebukes, mutual rejections, and mutual abandonments. Therein, the unconvinced do not become convinced, and some of those who are convinced become otherwise. This, bhikkhus, is the fifth thing that leads to the disappearance and vanishing of the Good Dhamma. These, indeed, bhikkhus, are the five things that lead to the disappearance and vanishing of the Good Dhamma.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မာ သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခူ သုဂ္ဂဟိတံ သုတ္တန္တံ ပရိယာပုဏန္တိ သုနိက္ခိတ္တေဟိ ပဒဗျဉ္ဇနေဟိ. သုနိက္ခိတ္တဿ, ဘိက္ခဝေ, ပဒဗျဉ္ဇနဿ အတ္ထောပိ သုနယော ဟောတိ. အယံ, ဘိက္ခဝေ, ပဌမော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Bhikkhus, these five things lead to the stability, non-confusion, and non-disappearance of the Good Dhamma. What five? Here, bhikkhus, bhikkhus learn a sutta that is well-grasped, with well-placed words and phrases. Bhikkhus, when words and phrases are well-placed, the meaning is also easy to ascertain. This, bhikkhus, is the first thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခူ သုဝစာ ဟောန္တိ သောဝစဿကရဏေဟိ ဓမ္မေဟိ သမန္နာဂတာ, ခမာ ပဒက္ခိဏဂ္ဂါဟိနော အနုသာသနိံ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, bhikkhus are easy to admonish, being endowed with qualities that make them easy to admonish; they are patient and accept instruction respectfully. This, bhikkhus, is the second thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ယေ တေ ဘိက္ခူ ဗဟုဿုတာ အာဂတာဂမာ ဓမ္မဓရာ ဝိနယဓရာ မာတိကာဓရာ, တေ သက္ကစ္စံ သုတ္တန္တံ ပရံ ဝါစေန္တိ; တေသံ အစ္စယေန န ဆိန္နမူလကော သုတ္တန္တော ဟောတိ သပ္ပဋိသရဏော. အယံ, ဘိက္ခဝေ, တတိယော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, those bhikkhus who are very learned, who have mastered the traditions, who are bearers of the Dhamma, bearers of the Vinaya, and bearers of the Mātikās, carefully teach the suttas to others. After their passing, the sutta is not rootless; it has a refuge. This, bhikkhus, is the third thing that leads to the stability, non-confusion, and non-disappearance of the Good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ထေရာ ဘိက္ခူ န ဗာဟုလိကာ ဟောန္တိ န သာထလိကာ, ဩက္ကမနေ နိက္ခိတ္တဓုရာ ပဝိဝေကေ ပုဗ္ဗင်္ဂမာ; ဝီရိယံ အာရဘန္တိ အပ္ပတ္တဿ ပတ္တိယာ [Pg.159] အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. တေသံ ပစ္ဆိမာ ဇနတာ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇတိ. သာပိ ဟောတိ န ဗာဟုလိကာ န သာထလိကာ, ဩက္ကမနေ နိက္ခိတ္တဓုရာ ပဝိဝေကေ ပုဗ္ဗင်္ဂမာ, ဝီရိယံ အာရဘတိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ.

Furthermore, bhikkhus, the elder bhikkhus are not given to abundance, are not lax; they have not laid down the burden in regard to decline and are leaders in seclusion. They arouse energy for reaching the unreached, for attaining the unattained, for realizing the unrealized. The later generation follows their example. They too are not given to abundance, are not lax; they have not laid down the burden in regard to decline and are leaders in seclusion. They arouse energy for reaching the unreached, for attaining the unattained, for realizing the unrealized. This, bhikkhus, is the fourth thing that leads to the stability, non-disappearance, and non-vanishing of the good Dhamma.

‘‘ပုန စပရံ, ဘိက္ခဝေ, သံဃော သမဂ္ဂေါ သမ္မောဒမာနော အဝိဝဒမာနော ဧကုဒ္ဒေသော ဖာသုံ ဝိဟရတိ. သံဃေ ခေါ ပန, ဘိက္ခဝေ, သမဂ္ဂေ န စေဝ အညမညံ အက္ကောသာ ဟောန္တိ, န စ အညမညံ ပရိဘာသာ ဟောန္တိ, န စ အညမညံ ပရိက္ခေပါ ဟောန္တိ, န စ အညမညံ ပရိစ္စဇနာ ဟောန္တိ. တတ္ထ အပ္ပသန္နာ စေဝ ပသီဒန္တိ, ပသန္နာနဉ္စ ဘိယျောဘာဝေါ ဟောတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဓမ္မော သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မာ သဒ္ဓမ္မဿ ဌိတိယာ အသမ္မောသာယ အနန္တရဓာနာယ သံဝတ္တန္တီ’’တိ. ဆဋ္ဌံ.

Furthermore, bhikkhus, the Saṅgha dwells harmoniously, rejoicing, without disputing, with a single recitation, in comfort. And when the Saṅgha is harmonious, bhikkhus, there are no mutual insults, no mutual rebukes, no mutual rejections, and no mutual abandonments. Therein, the unconvinced become convinced, and the confidence of the convinced increases all the more. This, bhikkhus, is the fifth thing that leads to the stability, non-disappearance, and non-vanishing of the good Dhamma. These, indeed, bhikkhus, are the five things that lead to the stability, non-disappearance, and non-vanishing of the good Dhamma. The Sixth.

၇. ဒုက္ကထာသုတ္တံ

7. The Discourse on Unwelcome Talk

၁၅၇. ‘‘ပဉ္စန္နံ, ဘိက္ခဝေ, ပုဂ္ဂလာနံ ကထာ ဒုက္ကထာ ပုဂ္ဂလေ ပုဂ္ဂလံ ဥပနိဓာယ. ကတမေသံ ပဉ္စန္နံ? အဿဒ္ဓဿ, ဘိက္ခဝေ, သဒ္ဓါကထာ ဒုက္ကထာ; ဒုဿီလဿ သီလကထာ ဒုက္ကထာ; အပ္ပဿုတဿ ဗာဟုသစ္စကထာ ဒုက္ကထာ; မစ္ဆရိဿ စာဂကထာ ဒုက္ကထာ; ဒုပ္ပညဿ ပညာကထာ ဒုက္ကထာ.

157. Bhikkhus, for five kinds of individuals, talk is unwelcome with reference to the individual. Which five? For the faithless, bhikkhus, talk about faith is unwelcome; for the immoral, talk about virtue is unwelcome; for one with little learning, talk about extensive learning is unwelcome; for the stingy, talk about generosity is unwelcome; for the unwise, talk about wisdom is unwelcome.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, အဿဒ္ဓဿ သဒ္ဓါကထာ ဒုက္ကထာ? အဿဒ္ဓေါ, ဘိက္ခဝေ, သဒ္ဓါကထာယ ကစ္ဆမာနာယ အဘိသဇ္ဇတိ ကုပ္ပတိ ဗျာပဇ္ဇတိ ပတိတ္ထီယတိ ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, သဒ္ဓါသမ္ပဒံ အတ္တနိ န သမနုပဿတိ, န စ လဘတိ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ အဿဒ္ဓဿ သဒ္ဓါကထာ ဒုက္ကထာ.

And why, bhikkhus, is talk about faith unwelcome to one without faith? When talk about faith is being discussed, the faithless person becomes annoyed, angry, hostile, and resistant; he manifests anger, ill will, and displeasure. For what reason? Because, bhikkhus, he does not see within himself that accomplishment of faith, and because of that, he does not obtain joy and gladness. Therefore, talk about faith is unwelcome to one without faith.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, ဒုဿီလဿ သီလကထာ ဒုက္ကထာ? ဒုဿီလော, ဘိက္ခဝေ, သီလကထာယ ကစ္ဆမာနာယ အဘိသဇ္ဇတိ ကုပ္ပတိ ဗျာပဇ္ဇတိ ပတိတ္ထီယတိ ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော[Pg.160], ဘိက္ခဝေ, သီလသမ္ပဒံ အတ္တနိ န သမနုပဿတိ န စ လဘတိ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ ဒုဿီလဿ သီလကထာ ဒုက္ကထာ.

And why, bhikkhus, is talk about virtue unwelcome to one without virtue? When talk about virtue is being discussed, the immoral person becomes annoyed, angry, hostile, and resistant; he manifests anger, ill will, and displeasure. For what reason? Because, bhikkhus, he does not see within himself that accomplishment of virtue, and because of that, he does not obtain joy and gladness. Therefore, talk about virtue is unwelcome to one without virtue.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, အပ္ပဿုတဿ ဗာဟုသစ္စကထာ ဒုက္ကထာ? အပ္ပဿုတော, ဘိက္ခဝေ, ဗာဟုသစ္စကထာယ ကစ္ဆမာနာယ အဘိသဇ္ဇတိ ကုပ္ပတိ ဗျာပဇ္ဇတိ ပတိတ္ထီယတိ ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, သုတသမ္ပဒံ အတ္တနိ န သမနုပဿတိ, န စ လဘတိ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ အပ္ပဿုတဿ ဗာဟုသစ္စကထာ ဒုက္ကထာ.

And why, bhikkhus, is talk about extensive learning unwelcome to one with little learning? When talk about extensive learning is being discussed, the person with little learning becomes annoyed, angry, hostile, and resistant; he manifests anger, ill will, and displeasure. For what reason? Because, bhikkhus, he does not see within himself that accomplishment of learning, and because of that, he does not obtain joy and gladness. Therefore, talk about extensive learning is unwelcome to one with little learning.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, မစ္ဆရိဿ စာဂကထာ ဒုက္ကထာ? မစ္ဆရီ, ဘိက္ခဝေ, စာဂကထာယ ကစ္ဆမာနာယ အဘိသဇ္ဇတိ ကုပ္ပတိ ဗျာပဇ္ဇတိ ပတိတ္ထီယတိ ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, စာဂသမ္ပဒံ အတ္တနိ န သမနုပဿတိ န စ လဘတိ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ မစ္ဆရိဿ စာဂကထာ ဒုက္ကထာ.

And why, bhikkhus, is talk about generosity unwelcome to the stingy? When talk about generosity is being discussed, the stingy person becomes annoyed, angry, hostile, and resistant; he manifests anger, ill will, and displeasure. For what reason? Because, bhikkhus, he does not see within himself that accomplishment of generosity, and because of that, he does not obtain joy and gladness. Therefore, talk about generosity is unwelcome to the stingy.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, ဒုပ္ပညဿ ပညာကထာ ဒုက္ကထာ? ဒုပ္ပညော, ဘိက္ခဝေ, ပညာကထာယ ကစ္ဆမာနာယ အဘိသဇ္ဇတိ ကုပ္ပတိ ဗျာပဇ္ဇတိ ပတိတ္ထီယတိ ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, ပညာသမ္ပဒံ အတ္တနိ န သမနုပဿတိ, န စ လဘတိ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ ဒုပ္ပညဿ ပညာကထာ ဒုက္ကထာ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ပုဂ္ဂလာနံ ကထာ ဒုက္ကထာ ပုဂ္ဂလေ ပုဂ္ဂလံ ဥပနိဓာယ.

And why, bhikkhus, is talk about wisdom unwelcome to the unwise? When talk about wisdom is being discussed, the unwise person becomes annoyed, angry, hostile, and resistant; he manifests anger, ill will, and displeasure. For what reason? Because, bhikkhus, he does not see within himself that accomplishment of wisdom, and because of that, he does not obtain joy and gladness. Therefore, talk about wisdom is unwelcome to the unwise. For these five kinds of individuals, bhikkhus, talk is unwelcome with reference to the individual.

‘‘ပဉ္စန္နံ, ဘိက္ခဝေ, ပုဂ္ဂလာနံ ကထာ သုကထာ ပုဂ္ဂလေ ပုဂ္ဂလံ ဥပနိဓာယ. ကတမေသံ ပဉ္စန္နံ? သဒ္ဓဿ, ဘိက္ခဝေ, သဒ္ဓါကထာ သုကထာ; သီလဝတော သီလကထာ သုကထာ; ဗဟုဿုတဿ ဗာဟုသစ္စကထာ သုကထာ; စာဂဝတော စာဂကထာ သုကထာ; ပညဝတော ပညာကထာ သုကထာ.

Bhikkhus, for five kinds of individuals, talk is well-spoken with reference to the individual. Which five? For the faithful, bhikkhus, talk about faith is well-spoken; for the virtuous, talk about virtue is well-spoken; for the extensively learned, talk about extensive learning is well-spoken; for the generous, talk about generosity is well-spoken; for the wise, talk about wisdom is well-spoken.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, သဒ္ဓဿ သဒ္ဓါကထာ သုကထာ? သဒ္ဓေါ, ဘိက္ခဝေ, သဒ္ဓါကထာယ ကစ္ဆမာနာယ နာဘိသဇ္ဇတိ န ကုပ္ပတိ န ဗျာပဇ္ဇတိ န ပတိတ္ထီယတိ န ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, သဒ္ဓါသမ္ပဒံ အတ္တနိ သမနုပဿတိ လဘတိ စ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ သဒ္ဓဿ သဒ္ဓါကထာ သုကထာ.

And why, bhikkhus, is talk about faith well-spoken for one with faith? When talk about faith is being discussed, one with faith does not become annoyed, angry, hostile, or resistant; he does not manifest anger, ill will, and displeasure. For what reason? Because, bhikkhus, he sees within himself that accomplishment of faith, and because of that, he obtains joy and gladness. Therefore, talk about faith is well-spoken for one with faith.

‘‘ကသ္မာ စ, ဘိက္ခဝေ, သီလဝတော သီလကထာ သုကထာ? သီလဝါ, ဘိက္ခဝေ, သီလကထာယ ကစ္ဆမာနာယ နာဘိသဇ္ဇတိ န ကုပ္ပတိ န ဗျာပဇ္ဇတိ န [Pg.161] ပတိတ္ထီယတိ န ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, သီလသမ္ပဒံ အတ္တနိ သမနုပဿတိ, လဘတိ စ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ သီလဝတော သီလကထာ သုကထာ.

“And why, Bhikkhus, is talk about virtue well-spoken for the virtuous? When talk about virtue is being discussed, the virtuous person does not get entangled, does not get angry, does not become hostile, and does not become resistant; he does not manifest anger, ill will, and displeasure. For what reason? Because, Bhikkhus, he sees within himself that accomplishment in virtue, and because of that, he obtains joy and gladness. Therefore, talk about virtue is well-spoken for the virtuous.”

‘‘ကသ္မာ စ, ဘိက္ခဝေ, ဗဟုဿုတဿ ဗာဟုသစ္စကထာ သုကထာ? ဗဟုဿုတော, ဘိက္ခဝေ, ဗာဟုသစ္စကထာယ ကစ္ဆမာနာယ နာဘိသဇ္ဇတိ န ကုပ္ပတိ န ဗျာပဇ္ဇတိ န ပတိတ္ထီယတိ န ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, သုတသမ္ပဒံ အတ္တနိ သမနုပဿတိ, လဘတိ စ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ ဗဟုဿုတဿ ဗာဟုသစ္စကထာ သုကထာ.

“And why, Bhikkhus, is talk about extensive learning well-spoken for one who is extensively learned? When talk about extensive learning is being discussed, the extensively learned person does not get entangled, does not get angry, does not become hostile, and does not become resistant; he does not manifest anger, ill will, and displeasure. For what reason? Because, Bhikkhus, he sees within himself that accomplishment in learning, and because of that, he obtains joy and gladness. Therefore, talk about extensive learning is well-spoken for one who is extensively learned.”

‘‘ကသ္မာ စ, ဘိက္ခဝေ, စာဂဝတော စာဂကထာ သုကထာ? စာဂဝါ, ဘိက္ခဝေ, စာဂကထာယ ကစ္ဆမာနာယ နာဘိသဇ္ဇတိ န ကုပ္ပတိ န ဗျာပဇ္ဇတိ န ပတိတ္ထီယတိ န ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, စာဂသမ္ပဒံ အတ္တနိ သမနုပဿတိ, လဘတိ စ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ စာဂဝတော စာဂကထာ သုကထာ.

“And why, Bhikkhus, is talk about generosity well-spoken for the generous? When talk about generosity is being discussed, the generous person does not get entangled, does not get angry, does not become hostile, and does not become resistant; he does not manifest anger, ill will, and displeasure. For what reason? Because, Bhikkhus, he sees within himself that accomplishment in generosity, and because of that, he obtains joy and gladness. Therefore, talk about generosity is well-spoken for the generous.”

‘‘ကသ္မာ စ, ဘိက္ခဝေ, ပညဝတော ပညာကထာ သုကထာ? ပညဝါ, ဘိက္ခဝေ, ပညာကထာယ ကစ္ဆမာနာယ နာဘိသဇ္ဇတိ န ကုပ္ပတိ န ဗျာပဇ္ဇတိ န ပတိတ္ထီယတိ န ကောပဉ္စ ဒေါသဉ္စ အပ္ပစ္စယဉ္စ ပါတုကရောတိ. တံ ကိဿ ဟေတု? တဉှိ သော, ဘိက္ခဝေ, ပညာသမ္ပဒံ အတ္တနိ သမနုပဿတိ လဘတိ စ တတောနိဒါနံ ပီတိပါမောဇ္ဇံ. တသ္မာ ပညဝတော ပညာကထာ သုကထာ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ပုဂ္ဂလာနံ ကထာ သုကထာ ပုဂ္ဂလေ ပုဂ္ဂလံ ဥပနိဓာယာ’’တိ. သတ္တမံ.

“And why, Bhikkhus, is talk about wisdom well-spoken for the wise? When talk about wisdom is being discussed, the wise person does not get entangled, does not get angry, does not become hostile, and does not become resistant; he does not manifest anger, ill will, and displeasure. For what reason? Because, Bhikkhus, he sees within himself that accomplishment in wisdom, and because of that, he obtains joy and gladness. Therefore, talk about wisdom is well-spoken for the wise. Indeed, Bhikkhus, for these five individuals, talk is well-spoken, comparing one individual with another.” The seventh.

၈. သာရဇ္ဇသုတ္တံ

8. The Discourse on Timidity

၁၅၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သာရဇ္ဇံ ဩက္ကန္တော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အဿဒ္ဓေါ ဟောတိ, ဒုဿီလော ဟောတိ, အပ္ပဿုတော ဟောတိ, ကုသီတော ဟောတိ, ဒုပညော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု သာရဇ္ဇံ ဩက္ကန္တော ဟောတိ.

158. “Bhikkhus, a bhikkhu endowed with five qualities enters upon timidity. With which five? Here, Bhikkhus, a bhikkhu is without faith, is immoral, has little learning, is lazy, and is unwise. Indeed, Bhikkhus, a bhikkhu endowed with these five qualities enters upon timidity.”

‘‘ပဉ္စဟိ[Pg.162], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဝိသာရဒေါ ဟောတိ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဒ္ဓေါ ဟောတိ, သီလဝါ ဟောတိ, ဗဟုဿုတော ဟောတိ, အာရဒ္ဓဝီရိယော ဟောတိ, ပညဝါ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဝိသာရဒေါ ဟောတီ’’တိ. အဋ္ဌမံ.

“Bhikkhus, a bhikkhu endowed with five qualities is confident. With which five? Here, Bhikkhus, a bhikkhu has faith, is virtuous, is well-learned, is energetic, and is wise. Indeed, Bhikkhus, a bhikkhu endowed with these five qualities is confident.” The eighth.

၉. ဥဒါယီသုတ္တံ

9. The Udāyī Discourse

၁၅၉. ဧဝံ မေ သုတံ – ဧကံ သမယံ ဘဂဝါ ကောသမ္ဗိယံ ဝိဟရတိ ဃောသိတာရာမေ. တေန ခေါ ပန သမယေန အာယသ္မာ ဥဒါယီ မဟတိယာ ဂိဟိပရိသာယ ပရိဝုတော ဓမ္မံ ဒေသေန္တော နိသိန္နော ဟောတိ. အဒ္ဒသာ ခေါ အာယသ္မာ အာနန္ဒော အာယသ္မန္တံ ဥဒါယိံ မဟတိယာ ဂိဟိပရိသာယ ပရိဝုတံ ဓမ္မံ ဒေသေန္တံ နိသိန္နံ. ဒိသွာ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘အာယသ္မာ, ဘန္တေ, ဥဒါယီ မဟတိယာ ဂိဟိပရိသာယ ပရိဝုတော ဓမ္မံ ဒေသေတီ’’တိ.

159. Thus have I heard. At one time the Blessed One was dwelling at Kosambī, in Ghosita's Park. At that time the Venerable Udāyī was seated, teaching the Dhamma, surrounded by a large assembly of householders. The Venerable Ānanda saw the Venerable Udāyī seated, teaching the Dhamma, surrounded by a large assembly of householders. Having seen this, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: 'Venerable sir, the Venerable Udāyī is teaching the Dhamma surrounded by a large assembly of householders.'

‘‘န ခေါ, အာနန္ဒ, သုကရံ ပရေသံ ဓမ္မံ ဒေသေတုံ. ပရေသံ, အာနန္ဒ, ဓမ္မံ ဒေသေန္တေန ပဉ္စ ဓမ္မေ အဇ္ဈတ္တံ ဥပဋ္ဌာပေတွာ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော. ကတမေ ပဉ္စ? ‘အနုပုဗ္ဗိံ ကထံ ကထေဿာမီ’တိ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော; ‘ပရိယာယဒဿာဝီ ကထံ ကထေဿာမီ’တိ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော; ‘အနုဒ္ဒယတံ ပဋိစ္စ ကထံ ကထေဿာမီ’တိ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော; ‘န အာမိသန္တရော ကထံ ကထေဿာမီ’တိ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော; ‘အတ္တာနဉ္စ ပရဉ္စ အနုပဟစ္စ ကထံ ကထေဿာမီ’တိ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော. န ခေါ, အာနန္ဒ, သုကရံ ပရေသံ ဓမ္မံ ဒေသေတုံ. ပရေသံ, အာနန္ဒ, ဓမ္မံ ဒေသေန္တေန ဣမေ ပဉ္စ ဓမ္မေ အဇ္ဈတ္တံ ဥပဋ္ဌာပေတွာ ပရေသံ ဓမ္မော ဒေသေတဗ္ဗော’’တိ. နဝမံ.

“Indeed, Ānanda, it is not easy to teach the Dhamma to others. Ānanda, one teaching the Dhamma to others should teach the Dhamma after having established five qualities within oneself. Which five? One should teach the Dhamma to others thinking: ‘I will give a graduated talk.’ One should teach the Dhamma to others thinking: ‘I will speak showing the reasons.’ One should teach the Dhamma to others thinking: ‘I will speak out of compassion.’ One should teach the Dhamma to others thinking: ‘I will not speak for the sake of material gain.’ One should teach the Dhamma to others thinking: ‘I will speak without disparaging myself or others.’ Indeed, Ānanda, it is not easy to teach the Dhamma to others. Ānanda, one teaching the Dhamma to others should teach the Dhamma after having established these five qualities within oneself.” The ninth.

၁၀. ဒုပ္ပဋိဝိနောဒယသုတ္တံ

10. The Discourse on What Is Difficult to Dispel

၁၆၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဥပ္ပန္နာ ဒုပ္ပဋိဝိနောဒယာ. ကတမေ ပဉ္စ? ဥပ္ပန္နော ရာဂေါ ဒုပ္ပဋိဝိနောဒယော, ဥပ္ပန္နော ဒေါသော ဒုပ္ပဋိဝိနောဒယော, ဥပ္ပန္နော မောဟော [Pg.163] ဒုပ္ပဋိဝိနောဒယော, ဥပ္ပန္နံ ပဋိဘာနံ ဒုပ္ပဋိဝိနောဒယံ, ဥပ္ပန္နံ ဂမိကစိတ္တံ ဒုပ္ပဋိဝိနောဒယံ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဥပ္ပန္နာ ဒုပ္ပဋိဝိနောဒယာ’’တိ. ဒသမံ.

160. “Bhikkhus, these five arisen states are difficult to dispel. What five? Arisen lust is difficult to dispel; arisen hatred is difficult to dispel; arisen delusion is difficult to dispel; arisen ready wit is difficult to dispel; an arisen thought of going on a journey is difficult to dispel. These, Bhikkhus, are the five arisen states that are difficult to dispel.” The tenth.

သဒ္ဓမ္မဝဂ္ဂေါ ပဌမော.

The First Chapter on the True Dhamma.

တဿုဒ္ဒါနံ –

The summary verse:

တယော သမ္မတ္တနိယာမာ, တယော သဒ္ဓမ္မသမ္မောသာ;

ဒုက္ကထာ စေဝ သာရဇ္ဇံ, ဥဒါယိဒုဗ္ဗိနောဒယာတိ.

Three on the fixed course of rightness, three on the disappearance of the True Dhamma; wrong talk and timidity, Udāyī, and what is difficult to dispel.

(၁၇) ၂. အာဃာတဝဂ္ဂေါ

(17) 2. The Chapter on Resentment

၁. ပဌမအာဃာတပဋိဝိနယသုတ္တံ

1. The First Discourse on Removing Resentment

၁၆၁. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဃာတပဋိဝိနယာ ယတ္ထ ဘိက္ခုနော ဥပ္ပန္နော အာဃာတော သဗ္ဗသော ပဋိဝိနေတဗ္ဗော. ကတမေ ပဉ္စ? ယသ္မိံ, ဘိက္ခဝေ, ပုဂ္ဂလေ အာဃာတော ဇာယေထ, မေတ္တာ တသ္မိံ ပုဂ္ဂလေ ဘာဝေတဗ္ဗာ; ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ယသ္မိံ, ဘိက္ခဝေ, ပုဂ္ဂလေ အာဃာတော ဇာယေထ, ကရုဏာ တသ္မိံ ပုဂ္ဂလေ ဘာဝေတဗ္ဗာ; ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ယသ္မိံ, ဘိက္ခဝေ, ပုဂ္ဂလေ အာဃာတော ဇာယေထ, ဥပေက္ခာ တသ္မိံ ပုဂ္ဂလေ ဘာဝေတဗ္ဗာ; ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ယသ္မိံ, ဘိက္ခဝေ, ပုဂ္ဂလေ အာဃာတော ဇာယေထ, အသတိအမနသိကာရော တသ္မိံ ပုဂ္ဂလေ အာပဇ္ဇိတဗ္ဗော; ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ယသ္မိံ, ဘိက္ခဝေ, ပုဂ္ဂလေ အာဃာတော ဇာယေထ, ကမ္မဿကတာ တသ္မိံ ပုဂ္ဂလေ အဓိဋ္ဌာတဗ္ဗာ – ‘ကမ္မဿကော အယမာယသ္မာ ကမ္မဒါယာဒေါ ကမ္မယောနိ ကမ္မဗန္ဓု ကမ္မပ္ပဋိသရဏော, ယံ ကမ္မံ ကရိဿတိ ကလျာဏံ ဝါ ပါပကံ ဝါ တဿ ဒါယာဒေါ ဘဝိဿတီ’တိ; ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဃာတပဋိဝိနယာ, ယတ္ထ ဘိက္ခုနော ဥပ္ပန္နော အာဃာတော သဗ္ဗသော ပဋိဝိနေတဗ္ဗော’’တိ. ပဌမံ.

161. “Bhikkhus, there are these five ways of removing resentment, by which resentment that has arisen in a bhikkhu should be entirely removed. What five? Bhikkhus, when resentment arises toward a certain person, loving-kindness should be developed toward that person; thus resentment toward that person should be removed. Bhikkhus, when resentment arises toward a certain person, compassion should be developed toward that person; thus resentment toward that person should be removed. Bhikkhus, when resentment arises toward a certain person, equanimity should be developed toward that person; thus resentment toward that person should be removed. Bhikkhus, when resentment arises toward a certain person, one should resort to non-recollection and non-attention regarding that person; thus resentment toward that person should be removed. Bhikkhus, when resentment arises toward a certain person, the ownership of kamma should be established in regard to that person: ‘This venerable one is the owner of their kamma, heir to their kamma, has kamma as their origin, kamma as their relative, kamma as their refuge. Whatever kamma they do, whether good or bad, they will be the heir to it.’ Thus resentment toward that person should be removed. These, bhikkhus, are the five ways of removing resentment, by which resentment that has arisen in a bhikkhu should be entirely removed.” The first.

၂. ဒုတိယအာဃာတပဋိဝိနယသုတ္တံ

2. The Second Discourse on Removing Resentment

၁၆၂. တတြ [Pg.164] ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘အာဝုသော ဘိက္ခဝေ’’တိ. ‘‘အာဝုသော’’တိ ခေါ တေ ဘိက္ခူ အာယသ္မတော သာရိပုတ္တဿ ပစ္စဿောသုံ. အာယသ္မာ သာရိပုတ္တော ဧတဒဝေါစ –

162. There, the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘ပဉ္စိမေ, အာဝုသော, အာဃာတပဋိဝိနယာ ယတ္ထ ဘိက္ခုနော ဥပ္ပန္နော အာဃာတော သဗ္ဗသော ပဋိဝိနေတဗ္ဗော. ကတမေ ပဉ္စ? ဣဓာဝုသော, ဧကစ္စော ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော ဟောတိ ပရိသုဒ္ဓဝစီသမာစာရော; ဧဝရူပေပိ, အာဝုသော, ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ဣဓ ပနာဝုသော, ဧကစ္စော ပုဂ္ဂလော အပရိသုဒ္ဓဝစီသမာစာရော ဟောတိ ပရိသုဒ္ဓကာယသမာစာရော; ဧဝရူပေပိ, အာဝုသော, ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ဣဓ ပနာဝုသော, ဧကစ္စော ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော ဟောတိ အပရိသုဒ္ဓဝစီသမာစာရော, လဘတိ စ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ; ဧဝရူပေပိ, အာဝုသော, ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ဣဓ ပနာဝုသော, ဧကစ္စော ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော ဟောတိ အပရိသုဒ္ဓဝစီသမာစာရော, န စ လဘတိ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ; ဧဝရူပေပိ, အာဝုသော, ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. ဣဓ ပနာဝုသော, ဧကစ္စော ပုဂ္ဂလော ပရိသုဒ္ဓကာယသမာစာရော ပရိသုဒ္ဓဝစီသမာစာရော, လဘတိ စ ကာလေန ဝါ ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ; ဧဝရူပေပိ, အာဝုသော, ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော.

“Friends, there are these five ways to remove resentment, by which a bhikkhu should completely remove any resentment that has arisen. What are the five? Here, friends, a certain person has impure bodily conduct but pure verbal conduct; resentment toward such a person should also be removed. Here, friends, a certain person has impure verbal conduct but pure bodily conduct; resentment toward such a person should also be removed. Here, friends, a certain person has impure bodily conduct and impure verbal conduct, but from time to time obtains an opening of the mind and serenity of the mind; resentment toward such a person should also be removed. Here, friends, a certain person has impure bodily conduct and impure verbal conduct, and does not from time to time obtain an opening of the mind or serenity of the mind; resentment toward such a person should also be removed. Here, friends, a certain person has pure bodily conduct and pure verbal conduct, and from time to time obtains an opening of the mind and serenity of the mind; resentment toward such a person should also be removed.

‘‘တတြာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော ပရိသုဒ္ဓဝစီသမာစာရော, ကထံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော? သေယျထာပိ, အာဝုသော, ဘိက္ခု ပံသုကူလိကော ရထိယာယ နန္တကံ ဒိသွာ ဝါမေန ပါဒေန နိဂ္ဂဏှိတွာ ဒက္ခိဏေန ပါဒေန ပတ္ထရိတွာ, ယော တတ္ထ သာရော တံ ပရိပါတေတွာ အာဒါယ ပက္ကမေယျ; ဧဝမေဝံ ခွာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော ပရိသုဒ္ဓဝစီသမာစာရော, ယာဿ အပရိသုဒ္ဓကာယသမာစာရတာ န သာဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ, ယာ [Pg.165] စ ခွာဿ ပရိသုဒ္ဓဝစီသမာစာရတာ သာဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ. ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော.

“Now, friends, as to that person whose bodily conduct is impure but whose verbal conduct is pure, how should resentment toward that person be removed? Suppose, friends, a bhikkhu who wears dust-heap robes sees a rag on the road. Holding it down with his left foot and spreading it with his right, he would tear out the sound part, take it, and go on his way. In the same way, friends, regarding that person whose bodily conduct is impure but whose verbal conduct is pure, one should not at that time pay attention to their impure bodily conduct. Rather, one should at that time pay attention to their pure verbal conduct. Thus, resentment toward that person should be removed.

‘‘တတြာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓဝစီသမာစာရော ပရိသုဒ္ဓကာယသမာစာရော, ကထံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော? သေယျထာပိ, အာဝုသော, ပေါက္ခရဏီ သေဝါလပဏကပရိယောနဒ္ဓါ. အထ ပုရိသော အာဂစ္ဆေယျ ဃမ္မာဘိတတ္တော ဃမ္မပရေတော ကိလန္တော တသိတော ပိပါသိတော. သော တံ ပေါက္ခရဏိံ ဩဂါဟေတွာ ဥဘောဟိ ဟတ္ထေဟိ ဣတိစိတိ စ သေဝါလပဏကံ အပဝိယူဟိတွာ အဉ္ဇလိနာ ပိဝိတွာ ပက္ကမေယျ. ဧဝမေဝံ ခေါ, အာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓဝစီသမာစာရော ပရိသုဒ္ဓကာယသမာစာရော, ယာဿ အပရိသုဒ္ဓဝစီသမာစာရတာ န သာဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ, ယာ စ ခွာဿ ပရိသုဒ္ဓကာယသမာစာရတာ သာဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ. ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော.

“Now, friends, as to that person whose verbal conduct is impure but whose bodily conduct is pure, how should resentment toward that person be removed? Suppose, friends, there is a pond covered with moss and waterweeds. Then a man comes along—afflicted and overcome by the heat, weary, thirsty, and parched. He would get into that pond and, pushing aside the moss and waterweeds here and there with both hands, drink from his cupped hands and go on his way. In the same way, friends, regarding that person whose verbal conduct is impure but whose bodily conduct is pure, one should not at that time pay attention to their impure verbal conduct. Rather, one should at that time pay attention to their pure bodily conduct. Thus, resentment toward that person should be removed.

‘‘တတြာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော အပရိသုဒ္ဓဝစီသမာစာရော လဘတိ စ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, ကထံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော? သေယျထာပိ, အာဝုသော, ပရိတ္တံ ဂေါပဒေ ဥဒကံ. အထ ပုရိသော အာဂစ္ဆေယျ ဃမ္မာဘိတတ္တော ဃမ္မပရေတော ကိလန္တော တသိတော ပိပါသိတော. တဿ ဧဝမဿ – ‘ဣဒံ ခေါ ပရိတ္တံ ဂေါပဒေ ဥဒကံ. သစာဟံ အဉ္ဇလိနာ ဝါ ပိဝိဿာမိ ဘာဇနေန ဝါ ခေါဘေဿာမိပိ တံ လောဠေဿာမိပိ တံ အပေယျမ္ပိ တံ ကရိဿာမိ. ယံနူနာဟံ စတုက္ကုဏ္ဍိကော နိပတိတွာ ဂေါပီတကံ ပိဝိတွာ ပက္ကမေယျ’န္တိ. သော စတုက္ကုဏ္ဍိကော နိပတိတွာ ဂေါပီတကံ ပိဝိတွာ ပက္ကမေယျ. ဧဝမေဝံ ခေါ, အာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော အပရိသုဒ္ဓဝစီသမာစာရော လဘတိ စ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, ယာဿ အပရိသုဒ္ဓကာယသမာစာရတာ န သာဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ; ယာပိဿ အပရိသုဒ္ဓဝစီသမာစာရတာ န သာပိဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ. ယဉ္စ ခေါ သော လဘတိ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, တမေဝဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗံ. ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော.

Friends, among these, regarding the person whose bodily conduct is impure and whose verbal conduct is impure, but who from time to to time obtains an opening of mind and serenity of mind, how should resentment toward that person be removed? Suppose, friends, there is a little water in a cow’s hoofprint. Then a person comes along, afflicted by heat, overcome by heat, weary, thirsty, and parched. It might occur to him: ‘There is this little water in a cow’s hoofprint. If I drink it with my cupped hands or with a vessel, I will stir it up, I will roil it, and I will make it undrinkable. What if I get down on all fours, drink it like a cow, and then go on my way?’ So he gets down on all fours, drinks it like a cow, and goes on his way. In the same way, friends, regarding the person whose bodily conduct is impure and whose verbal conduct is impure, but who from time to time obtains an opening of mind and serenity of mind, his impure bodily conduct should not be attended to at that time; nor should his impure verbal conduct be attended to at that time. Instead, the opening of mind and serenity of mind that he obtains from time to time—that is what should be attended to at that time. In this way, resentment toward that person should be removed.

‘‘တတြာဝုသော[Pg.166], ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော အပရိသုဒ္ဓဝစီသမာစာရော န စ လဘတိ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, ကထံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော? သေယျထာပိ, အာဝုသော, ပုရိသော အာဗာဓိကော ဒုက္ခိတော ဗာဠှဂိလာနော အဒ္ဓါနမဂ္ဂပ္ပဋိပန္နော. တဿ ပုရတောပိဿ ဒူရေ ဂါမော ပစ္ဆတောပိဿ ဒူရေ ဂါမော. သော န လဘေယျ သပ္ပာယာနိ ဘောဇနာနိ, န လဘေယျ သပ္ပာယာနိ ဘေသဇ္ဇာနိ, န လဘေယျ ပတိရူပံ ဥပဋ္ဌာကံ, န လဘေယျ ဂါမန္တနာယကံ. တမေနံ အညတရော ပုရိသော ပဿေယျ အဒ္ဓါနမဂ္ဂပ္ပဋိပန္နော. သော တသ္မိံ ပုရိသေ ကာရုညံယေဝ ဥပဋ္ဌာပေယျ, အနုဒ္ဒယံယေဝ ဥပဋ္ဌာပေယျ, အနုကမ္ပံယေဝ ဥပဋ္ဌာပေယျ – ‘အဟော ဝတာယံ ပုရိသော လဘေယျ သပ္ပာယာနိ ဘောဇနာနိ, လဘေယျ သပ္ပာယာနိ ဘေသဇ္ဇာနိ, လဘေယျ ပတိရူပံ ဥပဋ္ဌာကံ, လဘေယျ ဂါမန္တနာယကံ! တံ ကိဿ ဟေတု? မာယံ ပုရိသော ဣဓေဝ အနယဗျသနံ အာပဇ္ဇီ’တိ ! ဧဝမေဝံ ခေါ, အာဝုသော, ယွာယံ ပုဂ္ဂလော အပရိသုဒ္ဓကာယသမာစာရော အပရိသုဒ္ဓဝစီသမာစာရော န စ လဘတိ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, ဧဝရူပေပိ, အာဝုသော, ပုဂ္ဂလေ ကာရုညံယေဝ ဥပဋ္ဌာပေတဗ္ဗံ အနုဒ္ဒယာယေဝ ဥပဋ္ဌာပေတဗ္ဗာ အနုကမ္ပာယေဝ ဥပဋ္ဌာပေတဗ္ဗာ – ‘အဟော ဝတ အယမာယသ္မာ ကာယဒုစ္စရိတံ ပဟာယ ကာယသုစရိတံ ဘာဝေယျ, ဝစီဒုစ္စရိတံ ပဟာယ ဝစီသုစရိတံ ဘာဝေယျ, မနောဒုစ္စရိတံ ပဟာယ မနောသုစရိတံ ဘာဝေယျ! တံ ကိဿ ဟေတု? မာယံ အာယသ္မာ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇီ’တိ ! ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော.

Friends, among these, regarding the person whose bodily conduct is impure, whose verbal conduct is impure, and who does not from time to time obtain an opening of mind or serenity of mind—how should resentment toward that person be removed? Suppose, friends, a person is sick, suffering, gravely ill, and on a long journey. For him, the village ahead is far, and the village behind is also far. He might not obtain suitable food, suitable medicine, a suitable attendant, or a guide to a village. Another person on a long journey might see him. He should arouse only compassion, only sympathy, and only empathy for that person, thinking: ‘Oh, if only this person would obtain suitable food, suitable medicine, a suitable attendant, and a guide to a village! For what reason? So that this person does not meet with misfortune and ruin right here!’ In the same way, friends, regarding the person whose bodily conduct is impure, whose verbal conduct is impure, and who does not from time to time obtain an opening of mind or serenity of mind—for such a person, only compassion should be aroused, only sympathy should be aroused, and only empathy should be aroused, thinking: ‘Oh, if only this venerable one, having abandoned bodily misconduct, would cultivate bodily good conduct; having abandoned verbal misconduct, would cultivate verbal good conduct; having abandoned mental misconduct, would cultivate mental good conduct! For what reason? So that this venerable one, with the breakup of the body, after death, does not reappear in the plane of deprivation, the unhappy destination, the state of ruin, in hell!’ In this way, resentment toward that person should be removed.

‘‘တတြာဝုသော, ယွာယံ ပုဂ္ဂလော ပရိသုဒ္ဓကာယသမာစာရော ပရိသုဒ္ဓဝစီသမာစာရော လဘတိ စ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, ကထံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော? သေယျထာပိ, အာဝုသော, ပေါက္ခရဏီ အစ္ဆောဒကာ သာတောဒကာ သီတောဒကာ သေတကာ သုပတိတ္ထာ ရမဏီယာ နာနာရုက္ခေဟိ သဉ္ဆန္နာ. အထ ပုရိသော အာဂစ္ဆေယျ ဃမ္မာဘိတတ္တော ဃမ္မပရေတော ကိလန္တော တသိတော ပိပါသိတော[Pg.167]. သော တံ ပေါက္ခရဏိံ ဩဂါဟေတွာ နှာတွာ စ ပိဝိတွာ စ ပစ္စုတ္တရိတွာ တတ္ထေဝ ရုက္ခစ္ဆာယာယ နိသီဒေယျ ဝါ နိပဇ္ဇေယျ ဝါ.

Friends, among these, regarding the person whose bodily conduct is pure, whose verbal conduct is pure, and who from time to time obtains an opening of mind and serenity of mind—how should resentment toward that person be removed? Suppose, friends, there were a pond with clear water, sweet water, cool water, white water, with good fords, delightful, and well-covered with various trees. Then a person might come along, afflicted by heat, overcome by heat, weary, thirsty, and parched. He would enter that pond, and after bathing and drinking, he would come out and sit or lie down right there in the shade of a tree.

ဧဝမေဝံ ခေါ, အာဝုသော, ယွာယံ ပုဂ္ဂလော ပရိသုဒ္ဓကာယသမာစာရော ပရိသုဒ္ဓဝစီသမာစာရော လဘတိ စ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, ယာပိဿ ပရိသုဒ္ဓကာယသမာစာရတာ သာပိဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ; ယာပိဿ ပရိသုဒ္ဓဝစီသမာစာရတာ သာပိဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗာ; ယမ္ပိ လဘတိ ကာလေန ကာလံ စေတသော ဝိဝရံ စေတသော ပသာဒံ, တမ္ပိဿ တသ္မိံ သမယေ မနသိ ကာတဗ္ဗံ. ဧဝံ တသ္မိံ ပုဂ္ဂလေ အာဃာတော ပဋိဝိနေတဗ္ဗော. သမန္တပါသာဒိကံ, အာဝုသော, ပုဂ္ဂလံ အာဂမ္မ စိတ္တံ ပသီဒတိ.

In the same way, friends, regarding the person whose bodily conduct is pure, whose verbal conduct is pure, and who from time to time obtains an opening of mind and serenity of mind: his state of having pure bodily conduct should be attended to at that time; his state of having pure verbal conduct should be attended to at that time; and the opening of mind and serenity of mind that he obtains from time to time—that too should be attended to at that time. In this way, resentment toward that person should be removed. Friends, on account of a person who is inspiring from every side, the mind becomes serene.

‘‘ဣမေ ခေါ, အာဝုသော, ပဉ္စ အာဃာတပဋိဝိနယာ, ယတ္ထ ဘိက္ခုနော ဥပ္ပန္နော အာဃာတော သဗ္ဗသော ပဋိဝိနေတဗ္ဗော’’တိ. ဒုတိယံ.

These, friends, are the five methods for removing resentment, by which any resentment that has arisen in a bhikkhu should be completely removed. The second discourse.

၃. သာကစ္ဆသုတ္တံ

3. The Discourse on Discussion

၁၆၃. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘အာဝုသော ဘိက္ခဝေ’’တိ. ‘‘အာဝုသော’’တိ ခေါ တေ ဘိက္ခူ အာယသ္မတော သာရိပုတ္တဿ ပစ္စဿောသုံ. အာယသ္မာ သာရိပုတ္တော ဧတဒဝေါစ –

163. There, the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!” “Friend,” those bhikkhus replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘ပဉ္စဟာဝုသော, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံ သာကစ္ဆော သဗြဟ္မစာရီနံ. ကတမေဟိ ပဉ္စဟိ? ဣဓာဝုသော, ဘိက္ခု အတ္တနာ စ သီလသမ္ပန္နော ဟောတိ, သီလသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ သမာဓိသမ္ပန္နော ဟောတိ, သမာဓိသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ပညာသမ္ပန္နော ဟောတိ, ပညာသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ဝိမုတ္တိသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ. ဣမေဟိ ခေါ, အာဝုသော, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံ သာကစ္ဆော သဗြဟ္မစာရီန’’န္တိ. တတိယံ.

“Friends, a bhikkhu who is endowed with five qualities is suitable for discussion with his fellow practitioners in the holy life. With what five? Here, friends, a bhikkhu is himself accomplished in virtue and is able to answer a question that has arisen in a discussion on the accomplishment in virtue; he is himself accomplished in concentration and is able to answer a question that has arisen in a discussion on the accomplishment in concentration; he is himself accomplished in wisdom and is able to answer a question that has arisen in a discussion on the accomplishment in wisdom; he is himself accomplished in liberation and is able to answer a question that has arisen in a discussion on the accomplishment in liberation; he is himself accomplished in the knowledge and vision of liberation and is able to answer a question that has arisen in a discussion on the accomplishment in the knowledge and vision of liberation. Friends, a bhikkhu who is endowed with these five qualities is suitable for discussion with his fellow practitioners in the holy life.” Third.

၄. သာဇီဝသုတ္တံ

4. The Discourse on Living Together

၁၆၄. တတြ [Pg.168] ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ…ပေ… ‘‘ပဉ္စဟိ, အာဝုသော, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံသာဇီဝေါ သဗြဟ္မစာရီနံ. ကတမေဟိ ပဉ္စဟိ? ဣဓာဝုသော, ဘိက္ခု အတ္တနာ စ သီလသမ္ပန္နော ဟောတိ, သီလသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ သမာဓိသမ္ပန္နော ဟောတိ, သမာဓိသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ပညာသမ္ပန္နော ဟောတိ, ပညာသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိသမ္ပန္နော ဟောတိ, ဝိမုတ္တိသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ; အတ္တနာ စ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နော ဟောတိ, ဝိမုတ္တိဉာဏဒဿနသမ္ပဒါကထာယ စ အာဂတံ ပဉှံ ဗျာကတ္တာ ဟောတိ. ဣမေဟိ ခေါ, အာဝုသော, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အလံသာဇီဝေါ သဗြဟ္မစာရီန’’န္တိ. စတုတ္ထံ.

164. There, the Venerable Sāriputta addressed the bhikkhus… and so on… “Friends, a bhikkhu who is endowed with five qualities is suitable to live together with his fellow practitioners in the holy life. With what five? Here, friends, a bhikkhu is himself accomplished in virtue and is able to answer a question that has arisen in a discussion on the accomplishment in virtue; he is himself accomplished in concentration and is able to answer a question that has arisen in a discussion on the accomplishment in concentration; he is himself accomplished in wisdom and is able to answer a question that has arisen in a discussion on the accomplishment in wisdom; he is himself accomplished in liberation and is able to answer a question that has arisen in a discussion on the accomplishment in liberation; he is himself accomplished in the knowledge and vision of liberation and is able to answer a question that has arisen in a discussion on the accomplishment in the knowledge and vision of liberation. Friends, a bhikkhu who is endowed with these five qualities is suitable to live together with his fellow practitioners in the holy life.” Fourth.

၅. ပဉှပုစ္ဆာသုတ္တံ

5. The Discourse on Asking Questions

၁၆၅. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ…ပေ… ‘‘ယော ဟိ ကောစိ, အာဝုသော, ပရံ ပဉှံ ပုစ္ဆတိ, သဗ္ဗော သော ပဉ္စဟိ ဌာနေဟိ, ဧတေသံ ဝါ အညတရေန. ကတမေဟိ ပဉ္စဟိ? မန္ဒတ္တာ မောမူဟတ္တာ ပရံ ပဉှံ ပုစ္ဆတိ, ပါပိစ္ဆော ဣစ္ဆာပကတော ပရံ ပဉှံ ပုစ္ဆတိ, ပရိဘဝံ ပရံ ပဉှံ ပုစ္ဆတိ, အညာတုကာမော ပရံ ပဉှံ ပုစ္ဆတိ, အထ ဝါ ပနေဝံစိတ္တော ပရံ ပဉှံ ပုစ္ဆတိ – ‘သစေ မေ ပဉှံ ပုဋ္ဌော သမ္မဒေဝ ဗျာကရိဿတိ ဣစ္စေတံ ကုသလံ, နော စေ မေ ပဉှံ ပုဋ္ဌော သမ္မဒေဝ ဗျာကရိဿတိ အဟမဿ သမ္မဒေဝ ဗျာကရိဿာမီ’တိ. ယော ဟိ ကောစိ, အာဝုသော, ပရံ ပဉှံ ပုစ္ဆတိ, သဗ္ဗော သော ဣမေဟိ ပဉ္စဟိ ဌာနေဟိ, ဧတေသံ ဝါ အညတရေန. အဟံ ခေါ ပနာဝုသော, ဧဝံစိတ္တော ပရံ ပဉှံ ပုစ္ဆာမိ – ‘သစေ မေ ပဉှံ ပုဋ္ဌော သမ္မဒေဝ ဗျာကရိဿတိ ဣစ္စေတံ ကုသလံ, နော စေ မေ ပဉှံ ပုဋ္ဌော သမ္မဒေဝ ဗျာကရိဿတိ, အဟမဿ သမ္မဒေဝ ဗျာကရိဿာမီ’’တိ. ပဉ္စမံ.

165. There, the Venerable Sāriputta addressed the bhikkhus… and so on… “Friends, anyone who asks another a question does so for one of five reasons, or for one or another of them. What five? One asks a question out of dullness and confusion; one asks a question with evil wishes, overcome by desire; one asks a question out of contempt; one asks a question wishing to know; or one asks a question with this thought: ‘If, when asked a question, he answers correctly, that is good; if, when asked a question, he does not answer correctly, I will answer correctly for him.’ Friends, anyone who asks another a question does so for one of these five reasons, or for one or another of them. But I, friends, ask a question with this thought: ‘If, when asked a question, he answers correctly, that is good; if, when asked a question, he does not answer correctly, I will answer correctly for him.’” Fifth.

၆. နိရောဓသုတ္တံ

6. The Discourse on Cessation

၁၆၆. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ…ပေ… ‘‘ဣဓာဝုသော, ဘိက္ခု သီလသမ္ပန္နော သမာဓိသမ္ပန္နော ပညာသမ္ပန္နော သညာဝေဒယိတနိရောဓံ [Pg.169] သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာနံ. နော စေ ဒိဋ္ဌေဝ ဓမ္မေ အညံ အာရာဓေယျ, အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာန’’န္တိ.

166. There, the Venerable Sāriputta addressed the bhikkhus… and so on… “Here, friends, a bhikkhu endowed with virtue, endowed with concentration, and endowed with wisdom might enter upon and emerge from the cessation of perception and feeling—this is a possible condition. If he should not accomplish final knowledge in this very life, then, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, he might enter upon and emerge from the cessation of perception and feeling—this is a possible condition.”

ဧဝံ ဝုတ္တေ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘အဋ္ဌာနံ ခေါ ဧတံ, အာဝုသော သာရိပုတ္တ, အနဝကာသော ယံ သော ဘိက္ခု အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – နတ္ထေတံ ဌာန’’န္တိ.

When this was said, the Venerable Udāyī said this to the Venerable Sāriputta: “Friend Sāriputta, it is an impossible condition, it is not a suitable occasion, that a bhikkhu, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, might enter upon and emerge from the cessation of perception and feeling. This condition does not exist.”

ဒုတိယမ္ပိ ခေါ…ပေ… တတိယမ္ပိ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘ဣဓာဝုသော, ဘိက္ခု သီလသမ္ပန္နော သမာဓိသမ္ပန္နော ပညာသမ္ပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာနံ. နော စေ ဒိဋ္ဌေဝ ဓမ္မေ အညံ အာရာဓေယျ, အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာန’’န္တိ.

For a second time… and so on… For a third time, the Venerable Sāriputta addressed the bhikkhus: “Here, friends, a bhikkhu endowed with virtue, endowed with concentration, and endowed with wisdom might enter upon and emerge from the cessation of perception and feeling—this is a possible condition. If he should not accomplish final knowledge in this very life, then, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, he might enter upon and emerge from the cessation of perception and feeling—this is a possible condition.”

တတိယမ္ပိ ခေါ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘အဋ္ဌာနံ ခေါ ဧတံ, အာဝုသော သာရိပုတ္တ, အနဝကာသော ယံ သော ဘိက္ခု အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – နတ္ထေတံ ဌာန’’န္တိ.

For a third time, the Venerable Udāyī said this to the Venerable Sāriputta: “Friend Sāriputta, it is an impossible condition, it is not a suitable occasion, that a bhikkhu, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, might enter upon and emerge from the cessation of perception and feeling. This condition does not exist.”

အထ ခေါ အာယသ္မတော သာရိပုတ္တဿ ဧတဒဟောသိ – ‘‘ယာဝတတိယကမ္ပိ ခေါ မေ အာယသ္မာ ဥဒါယီ ပဋိက္ကောသတိ, န စ မေ ကောစိ ဘိက္ခု အနုမောဒတိ. ယံနူနာဟံ ယေန ဘဂဝါ တေနုပသင်္ကမေယျ’’န္တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘ဣဓာဝုသော, ဘိက္ခု သီလသမ္ပန္နော သမာဓိသမ္ပန္နော ပညာသမ္ပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာနံ. နော စေ ဒိဋ္ဌေဝ ဓမ္မေ အညံ [Pg.170] အာရာဓေယျ, အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာန’’န္တိ.

Then this thought occurred to the Venerable Sāriputta: 'The Venerable Udāyī has contradicted me up to the third time, and not a single bhikkhu approves of my words. What if I were to approach the Blessed One?' Then the Venerable Sāriputta approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the Venerable Sāriputta addressed the bhikkhus: 'Here, friends, a bhikkhu endowed with virtue, endowed with concentration, and endowed with wisdom might enter and emerge from the cessation of perception and feeling—this is a possible condition. If he should not accomplish arahantship in this very life, then, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, he might enter and emerge from the cessation of perception and feeling—this is a possible condition.'

ဧဝံ ဝုတ္တေ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘အဋ္ဌာနံ ခေါ ဧတံ, အာဝုသော သာရိပုတ္တ, အနဝကာသော ယံ သော ဘိက္ခု အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – နတ္ထေတံ ဌာန’’န္တိ.

When this was said, the Venerable Udāyī said this to the Venerable Sāriputta: 'Friend Sāriputta, it is an impossible condition, it is not a suitable occasion, that a bhikkhu, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, might enter and emerge from the cessation of perception and feeling. This condition does not exist.'

ဒုတိယမ္ပိ ခေါ…ပေ… တတိယမ္ပိ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘ဣဓာဝုသော, ဘိက္ခု သီလသမ္ပန္နော သမာဓိသမ္ပန္နော ပညာသမ္ပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာနံ. နော စေ ဒိဋ္ဌေဝ ဓမ္မေ အညံ အာရာဓေယျ, အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာန’’န္တိ.

For a second time… For a third time, the Venerable Sāriputta addressed the bhikkhus: 'Here, friends, a bhikkhu endowed with virtue, endowed with concentration, and endowed with wisdom might enter and emerge from the cessation of perception and feeling—this is a possible condition. If he should not accomplish arahantship in this very life, then, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, he might enter and emerge from the cessation of perception and feeling—this is a possible condition.'

တတိယမ္ပိ ခေါ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘အဋ္ဌာနံ ခေါ ဧတံ, အာဝုသော သာရိပုတ္တ, အနဝကာသော ယံ သော ဘိက္ခု အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – နတ္ထေတံ ဌာန’’န္တိ.

For a third time, the Venerable Udāyī said this to the Venerable Sāriputta: 'Friend Sāriputta, it is an impossible condition, it is not a suitable occasion, that a bhikkhu, having transcended the companionship of devas who subsist on material food, having been reborn into a certain mind-made body, might enter and emerge from the cessation of perception and feeling. This condition does not exist.'

အထ ခေါ အာယသ္မတော သာရိပုတ္တဿ ဧတဒဟောသိ – ‘‘ဘဂဝတောပိ ခေါ မေ သမ္မုခါ အာယသ္မာ ဥဒါယီ ယာဝတတိယကံ ပဋိက္ကောသတိ, န စ မေ ကောစိ ဘိက္ခု အနုမောဒတိ. ယံနူနာဟံ တုဏှီ အဿ’’န္တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော တုဏှီ အဟောသိ.

Then this thought occurred to the Venerable Sāriputta: “Indeed, even in the Blessed One’s presence, the Venerable Udāyī rejects my words up to the third time, and not a single bhikkhu approves of my words. What if I were to remain silent?” Then the Venerable Sāriputta became silent.

အထ ခေါ ဘဂဝါ အာယသ္မန္တံ ဥဒါယိံ အာမန္တေသိ – ‘‘ကံ ပန တွံ, ဥဒါယိ, မနောမယံ ကာယံ ပစ္စေသီ’’တိ? ‘‘ယေ တေ, ဘန္တေ, ဒေဝါ အရူပိနော သညာမယာ’’တိ. ‘‘ကိံ နု ခေါ တုယှံ, ဥဒါယိ, ဗာလဿ အဗျတ္တဿ ဘဏိတေန! တွမ္ပိ နာမ ဘဏိတဗ္ဗံ မညသီ’’တိ! အထ ခေါ ဘဂဝါ အာယသ္မန္တံ အာနန္ဒံ အာမန္တေသိ – ‘‘အတ္ထိ နာမ, အာနန္ဒ, ထေရံ ဘိက္ခုံ ဝိဟေသိယမာနံ အဇ္ဈုပေက္ခိဿထ[Pg.171]. န ဟိ နာမ, အာနန္ဒ, ကာရုညမ္ပိ ဘဝိဿတိ ထေရမှိ ဘိက္ခုမှိ ဝိဟေသိယမာနမှီ’’တိ.

Then the Blessed One addressed the Venerable Udāyī: “But Udāyī, what mind-made body do you believe in?” “Venerable sir, those devas who are formless, made of perception.” “Udāyī, what is to be done with this speech of yours, a foolish, unskillful person! Do you really think this should be said?” Then the Blessed One addressed the Venerable Ānanda: “Ānanda, can it be that you will overlook an elder bhikkhu being harassed? Ānanda, will not even compassion arise for an elder bhikkhu who is being harassed?”

အထ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ – ‘‘ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလသမ္ပန္နော သမာဓိသမ္ပန္နော ပညာသမ္ပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာနံ. နော စေ ဒိဋ္ဌေဝ ဓမ္မေ အညံ အာရာဓေယျ, အတိက္ကမ္မေဝ ကဗဠီကာရာဟာရဘက္ခာနံ ဒေဝါနံ သဟဗျတံ အညတရံ မနောမယံ ကာယံ ဥပပန္နော သညာဝေဒယိတနိရောဓံ သမာပဇ္ဇေယျာပိ ဝုဋ္ဌဟေယျာပိ – အတ္ထေတံ ဌာန’’န္တိ. ဣဒမဝေါစ ဘဂဝါ. ဣဒံ ဝတွာန သုဂတော ဥဋ္ဌာယာသနာ ဝိဟာရံ ပါဝိသိ.

Then the Blessed One addressed the bhikkhus: “Here, bhikkhus, a bhikkhu endowed with virtue, concentration, and wisdom might enter and emerge from the cessation of perception and feeling—this possibility exists. If he should not accomplish arahantship in this very life, then, having transcended the companionship of devas who feed on physical food, having been reborn in a certain mind-made body, he might enter and emerge from the cessation of perception and feeling—this possibility exists.” This the Blessed One said. Having said this, the Sugata rose from his seat and entered the dwelling.

အထ ခေါ အာယသ္မာ အာနန္ဒော အစိရပက္ကန္တဿ ဘဂဝတော ယေနာယသ္မာ ဥပဝါဏော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ ဥပဝါဏံ ဧတဒဝေါစ – ‘‘ဣဓာဝုသော ဥပဝါဏ, အညေ ထေရေ ဘိက္ခူ ဝိဟေသေန္တိ. မယံ တေန န မုစ္စာမ. အနစ္ဆရိယံ ခေါ, ပနေတံ အာဝုသော ဥပဝါဏ, ယံ ဘဂဝါ သာယနှသမယံ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ဧတဒေဝ အာရဗ္ဘ ဥဒါဟရေယျ ယထာ အာယသ္မန္တံယေဝေတ္ထ ဥပဝါဏံ ပဋိဘာသေယျ. ဣဒါနေဝ အမှာကံ သာရဇ္ဇံ ဩက္ကန္တ’’န္တိ. အထ ခေါ ဘဂဝါ သာယနှသမယံ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ယေန ဥပဋ္ဌာနသာလာ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ပညတ္တေ အာသနေ နိသီဒိ. နိသဇ္ဇ ခေါ ဘဂဝါ အာယသ္မန္တံ ဥပဝါဏံ ဧတဒဝေါစ –

Then, not long after the Blessed One had departed, the Venerable Ānanda went to the Venerable Upavāṇa. Having gone to him, he said this to the Venerable Upavāṇa: “Here, friend Upavāṇa, some bhikkhus harass the elders. We are not free from that. It would be no surprise, friend Upavāṇa, if the Blessed One, having emerged from seclusion in the evening, were to speak concerning this very matter, in such a way that the response would occur to the Venerable Upavāṇa. Just now, remorse has overcome us.” Then, in the evening, the Blessed One, having emerged from seclusion, went to the assembly hall. Having gone there, he sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Upavāṇa:

‘‘ကတီဟိ နု ခေါ, ဥပဝါဏ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ? ‘‘ပဉ္စဟိ, ဘန္တေ, ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘန္တေ, ထေရော ဘိက္ခု သီလဝါ ဟောတိ…ပေ… သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ…ပေ… ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; ကလျာဏဝါစော ဟောတိ ကလျာဏဝါက္ကရဏော ပေါရိယာ ဝါစာယ သမန္နာဂတော ဝိဿဋ္ဌာယ အနေလဂလာယ အတ္ထဿ ဝိညာပနိယာ; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; အာသဝါနံ ခယာ…ပေ… သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေဟိ ခေါ, ဘန္တေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု [Pg.172] သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ.

“Upavāṇa, endowed with how many qualities is an elder bhikkhu dear, agreeable, respected, and esteemed by his fellow practitioners?” “Venerable sir, endowed with five qualities, an elder bhikkhu is dear, agreeable, respected, and esteemed by his fellow practitioners. With which five? Here, venerable sir, an elder bhikkhu is virtuous... he trains by undertaking the training rules; he is learned... his view is well-penetrated; he has good speech and a good voice, being endowed with speech that is urbane, clear, articulate, and which makes the meaning known; he is an obtainer at will, without difficulty, and without trouble of the four jhānas which belong to the higher mind, pleasant abidings in the present life; and, through the destruction of the taints... he realizes with direct knowledge, enters, and abides in the taintless liberation of mind, liberation by wisdom. Venerable sir, endowed with these five qualities, an elder bhikkhu is dear, agreeable, respected, and esteemed by his fellow practitioners.”

‘‘သာဓု သာဓု, ဥပဝါဏ! ဣမေဟိ ခေါ, ဥပဝါဏ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ထေရော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. ဣမေ စေ, ဥပဝါဏ, ပဉ္စ ဓမ္မာ ထေရဿ ဘိက္ခုနော န သံဝိဇ္ဇေယျုံ, တံ သဗြဟ္မစာရီ န သက္ကရေယျုံ န ဂရုံ ကရေယျုံ န မာနေယျုံ န ပူဇေယျုံ ခဏ္ဍိစ္စေန ပါလိစ္စေန ဝလိတ္တစတာယ. ယသ္မာ စ ခေါ, ဥပဝါဏ, ဣမေ ပဉ္စ ဓမ္မာ ထေရဿ ဘိက္ခုနော သံဝိဇ္ဇန္တိ, တသ္မာ တံ သဗြဟ္မစာရီ သက္ကရောန္တိ ဂရုံ ကရောန္တိ မာနေန္တိ ပူဇေန္တီ’’တိ. ဆဋ္ဌံ.

“Good, good, Upavāṇa! Indeed, Upavāṇa, an elder bhikkhu endowed with these five qualities is dear, agreeable, respected, and esteemed by his fellow practitioners. If, Upavāṇa, these five qualities were not to be found in an elder bhikkhu, his fellow practitioners would not honor, respect, esteem, or venerate him on account of his broken teeth, grey hair, and wrinkled skin. But because, Upavāṇa, these five qualities are found in an elder bhikkhu, his fellow practitioners honor, respect, esteem, and venerate him.” Sixth.

၇. စောဒနာသုတ္တံ

7. The Discourse on Censure

၁၆၇. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘စောဒကေန, အာဝုသော, ဘိက္ခုနာ ပရံ စောဒေတုကာမေန ပဉ္စ ဓမ္မေ အဇ္ဈတ္တံ ဥပဋ္ဌာပေတွာ ပရော စောဒေတဗ္ဗော’’.

167. There the Venerable Sāriputta addressed the bhikkhus: “Friends, a bhikkhu who wishes to censure another should, having first established five things within himself, then censure the other.”

‘‘ကတမေ ပဉ္စ? ကာလေန ဝက္ခာမိ, နော အကာလေန; ဘူတေန ဝက္ခာမိ, နော အဘူတေန; သဏှေန ဝက္ခာမိ, နော ဖရုသေန; အတ္ထသံဟိတေန ဝက္ခာမိ, နော အနတ္ထသံဟိတေန; မေတ္တစိတ္တော ဝက္ခာမိ, နော ဒေါသန္တရော. စောဒကေန, အာဝုသော, ဘိက္ခုနာ ပရံ စောဒေတုကာမေန ဣမေ ပဉ္စ ဓမ္မေ အဇ္ဈတ္တံ ဥပဋ္ဌာပေတွာ ပရော စောဒေတဗ္ဗော.

“What five? ‘I will speak at a suitable time, not at an unsuitable time. I will speak with what is true, not with what is untrue. I will speak gently, not harshly. I will speak with what is beneficial, not with what is unbeneficial. I will speak with a mind of loving-kindness, not with a mind of hatred.’ Friends, a bhikkhu who wishes to censure another should, having first established these five things within himself, then censure the other.”

‘‘ဣဓာဟံ, အာဝုသော, ဧကစ္စံ ပုဂ္ဂလံ ပဿာမိ အကာလေန စောဒိယမာနံ နော ကာလေန ကုပိတံ, အဘူတေန စောဒိယမာနံ နော ဘူတေန ကုပိတံ, ဖရုသေန စောဒိယမာနံ နော သဏှေန ကုပိတံ, အနတ္ထသံဟိတေန စောဒိယမာနံ နော အတ္ထသံဟိတေန ကုပိတံ, ဒေါသန္တရေန စောဒိယမာနံ နော မေတ္တစိတ္တေန ကုပိတံ.

“Here, friends, I see a certain person who becomes angry when censured at an unsuitable time, not a suitable time; who becomes angry when censured with what is untrue, not with what is true; who becomes angry when censured harshly, not gently; who becomes angry when censured with what is unbeneficial, not with what is beneficial; who becomes angry when censured with a mind of hatred, not with a mind of loving-kindness.”

‘‘အဓမ္မစုဒိတဿ, အာဝုသော, ဘိက္ခုနော ပဉ္စဟာကာရေဟိ အဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော – ‘အကာလေနာယသ္မာ စုဒိတော နော ကာလေန, အလံ တေ အဝိပ္ပဋိသာရာယ; အဘူတေနာယသ္မာ စုဒိတော နော ဘူတေန, အလံ တေ အဝိပ္ပဋိသာရာယ; ဖရုသေနာယသ္မာ စုဒိတော နော သဏှေန, အလံ တေ အဝိပ္ပဋိသာရာယ[Pg.173]; အနတ္ထသံဟိတေနာယသ္မာ စုဒိတော နော အတ္ထသံဟိတေန, အလံ တေ အဝိပ္ပဋိသာရာယ; ဒေါသန္တရေနာယသ္မာ စုဒိတော နော မေတ္တစိတ္တေန, အလံ တေ အဝိပ္ပဋိသာရာယာ’တိ. အဓမ္မစုဒိတဿ, အာဝုသော, ဘိက္ခုနော ဣမေဟိ ပဉ္စဟာကာရေဟိ အဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော.

“Friends, for a bhikkhu who has been censured unrighteously, a lack of remorse should be brought about in five ways: ‘Venerable one, you were censured at an unsuitable time, not at a suitable time—this is enough for you to be without remorse. You were censured with what is untrue, not with what is true—this is enough for you to be without remorse. You were censured harshly, not gently—this is enough for you to be without remorse. You were censured with what is unbeneficial, not with what is beneficial—this is enough for you to be without remorse. You were censured with a mind of hatred, not with a mind of loving-kindness—this is enough for you to be without remorse.’ Friends, for a bhikkhu who has been censured unrighteously, a lack of remorse should be brought about in these five ways.”

‘‘အဓမ္မစောဒကဿ, အာဝုသော, ဘိက္ခုနော ပဉ္စဟာကာရေဟိ ဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော – ‘အကာလေန တေ, အာဝုသော, စောဒိတော နော ကာလေန, အလံ တေ ဝိပ္ပဋိသာရာယ; အဘူတေန တေ, အာဝုသော, စောဒိတော နော ဘူတေန, အလံ တေ ဝိပ္ပဋိသာရာယ; ဖရုသေန တေ, အာဝုသော, စောဒိတော နော သဏှေန, အလံ တေ ဝိပ္ပဋိသာရာယ; အနတ္ထသံဟိတေန တေ, အာဝုသော, စောဒိတော နော အတ္ထသံဟိတေန, အလံ တေ ဝိပ္ပဋိသာရာယ; ဒေါသန္တရေန တေ, အာဝုသော, စောဒိတော နော မေတ္တစိတ္တေန, အလံ တေ ဝိပ္ပဋိသာရာယာ’တိ. အဓမ္မစောဒကဿ, အာဝုသော, ဘိက္ခုနော ဣမေဟိ ပဉ္စဟာကာရေဟိ ဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော. တံ ကိဿ ဟေတု? ယထာ န အညောပိ ဘိက္ခု အဘူတေန စောဒေတဗ္ဗံ မညေယျာတိ.

“Friends, for a bhikkhu who censures unrighteously, remorse should be brought about in five ways: ‘Friend, you censured at an unsuitable time, not at a suitable time—this is enough for your remorse. You censured with what is untrue, not with what is true—this is enough for your remorse. You censured harshly, not gently—this is enough for your remorse. You censured with what is unbeneficial, not with what is beneficial—this is enough for your remorse. You censured with a mind of hatred, not with a mind of loving-kindness—this is enough for your remorse.’ Friends, for a bhikkhu who censures unrighteously, remorse should be brought about in these five ways. For what reason? So that another bhikkhu might not think to censure with what is untrue.”

‘‘ဣဓ ပနာဟံ, အာဝုသော, ဧကစ္စံ ပုဂ္ဂလံ ပဿာမိ ကာလေန စောဒိယမာနံ နော အကာလေန ကုပိတံ, ဘူတေန စောဒိယမာနံ နော အဘူတေန ကုပိတံ, သဏှေန စောဒိယမာနံ နော ဖရုသေန ကုပိတံ, အတ္ထသံဟိတေန စောဒိယမာနံ နော အနတ္ထသံဟိတေန ကုပိတံ, မေတ္တစိတ္တေန စောဒိယမာနံ နော ဒေါသန္တရေန ကုပိတံ.

“But here, friends, I see a certain person who becomes angry when censured at a suitable time, not an unsuitable time; who becomes angry when censured with what is true, not with what is untrue; who becomes angry when censured gently, not harshly; who becomes angry when censured with what is beneficial, not with what is unbeneficial; who becomes angry when censured with a mind of loving-kindness, not with a mind of hatred.”

‘‘ဓမ္မစုဒိတဿ, အာဝုသော, ဘိက္ခုနော ပဉ္စဟာကာရေဟိ ဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော – ‘ကာလေနာယသ္မာ စုဒိတော နော အကာလေန, အလံ တေ ဝိပ္ပဋိသာရာယ; ဘူတေနာယသ္မာ စုဒိတော နော အဘူတေန, အလံ တေ ဝိပ္ပဋိသာရာယ; သဏှေနာယသ္မာ စုဒိတော နော ဖရုသေန, အလံ တေ ဝိပ္ပဋိသာရာယ; အတ္ထသံဟိတေနာယသ္မာ စုဒိတော နော အနတ္ထသံဟိတေန, အလံ တေ ဝိပ္ပဋိသာရာယ; မေတ္တစိတ္တေနာယသ္မာ စုဒိတော နော ဒေါသန္တရေန, အလံ တေ ဝိပ္ပဋိသာရာယာ’တိ. ဓမ္မစုဒိတဿ, အာဝုသော, ဘိက္ခုနော ဣမေဟိ ပဉ္စဟာကာရေဟိ ဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော.

“Friends, for a bhikkhu who has been censured righteously, remorse should be brought about in five ways: ‘Venerable one, you were censured at a suitable time, not at an unsuitable time—this is enough for your remorse. You were censured with what is true, not with what is untrue—this is enough for your remorse. You were censured gently, not harshly—this is enough for your remorse. You were censured with what is beneficial, not with what is unbeneficial—this is enough for your remorse. You were censured with a mind of loving-kindness, not with a mind of hatred—this is enough for your remorse.’ Friends, for a bhikkhu who has been censured righteously, remorse should be brought about in these five ways.”

‘‘ဓမ္မစောဒကဿ, အာဝုသော, ဘိက္ခုနော ပဉ္စဟာကာရေဟိ အဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော – ‘ကာလေန တေ, အာဝုသော, စောဒိတော နော အကာလေန, အလံ [Pg.174] တေ အဝိပ္ပဋိသာရာယ; ဘူတေန တေ, အာဝုသော, စောဒိတော နော အဘူတေန, အလံ တေ အဝိပ္ပဋိသာရာယ; သဏှေန တေ, အာဝုသော, စောဒိတော နော ဖရုသေန, အလံ တေ အဝိပ္ပဋိသာရာယ; အတ္ထသံဟိတေန တေ, အာဝုသော, စောဒိတော နော အနတ္ထသံဟိတေန, အလံ တေ အဝိပ္ပဋိသာရာယ; မေတ္တစိတ္တေန တေ, အာဝုသော, စောဒိတော နော ဒေါသန္တရေန, အလံ တေ အဝိပ္ပဋိသာရာယာ’တိ. ဓမ္မစောဒကဿ, အာဝုသော, ဘိက္ခုနော ဣမေဟိ ပဉ္စဟာကာရေဟိ အဝိပ္ပဋိသာရော ဥပဒဟာတဗ္ဗော. တံ ကိဿ ဟေတု? ယထာ အညောပိ ဘိက္ခု ဘူတေန စောဒိတဗ္ဗံ မညေယျာတိ.

Friends, for a bhikkhu who censures righteously, freedom from remorse should be established in five ways: ‘Friend, you have censured at a suitable time, not at an unsuitable time—this is sufficient for you to be free from remorse. Friend, you have censured with what is true, not with what is untrue—this is sufficient for you to be free from remorse. Friend, you have censured gently, not harshly—this is sufficient for you to be free from remorse. Friend, you have censured with what is beneficial, not with what is unbeneficial—this is sufficient for you to be free from remorse. Friend, you have censured with a mind of loving-kindness, not with a mind of malice—this is sufficient for you to be free from remorse.’ Friends, for a bhikkhu who censures righteously, freedom from remorse should be established in these five ways. For what reason? So that another bhikkhu might also consider that one should censure with what is true.

‘‘စုဒိတေန, အာဝုသော, ပုဂ္ဂလေန ဒွီသု ဓမ္မေသု ပတိဋ္ဌာတဗ္ဗံ – သစ္စေ စ, အကုပ္ပေ စ. မံ စေပိ, အာဝုသော, ပရေ စောဒေယျုံ ကာလေန ဝါ အကာလေန ဝါ ဘူတေန ဝါ အဘူတေန ဝါ သဏှေန ဝါ ဖရုသေန ဝါ အတ္ထသံဟိတေန ဝါ အနတ္ထသံဟိတေန ဝါ မေတ္တစိတ္တာ ဝါ ဒေါသန္တရာ ဝါ, အဟမ္ပိ ဒွီသုယေဝ ဓမ္မေသု ပတိဋ္ဌဟေယျံ – သစ္စေ စ, အကုပ္ပေ စ. သစေ ဇာနေယျံ – ‘အတ္ထေသော မယိ ဓမ္မော’တိ, ‘အတ္ထီ’တိ နံ ဝဒေယျံ – ‘သံဝိဇ္ဇတေသော မယိ ဓမ္မော’တိ. သစေ ဇာနေယျံ – ‘နတ္ထေသော မယိ ဓမ္မော’တိ, ‘နတ္ထီ’တိ နံ ဝဒေယျံ – ‘နေသော ဓမ္မော မယိ သံဝိဇ္ဇတီ’တိ.

Friend, a person who is censured should be established in two things: in truth and in non-anger. If, friends, others should censure me—whether at a suitable time or an unsuitable time, whether with what is true or untrue, whether gently or harshly, whether with what is beneficial or unbeneficial, whether with a mind of loving-kindness or with a mind of malice—I too would be established in just these two things: in truth and in non-anger. If I should know, ‘This quality exists in me,’ I would say to them, ‘It exists,’ and ‘This quality is found in me.’ If I should know, ‘This quality does not exist in me,’ I would say to them, ‘It does not exist,’ and ‘This quality is not found in me.’

‘‘ဧဝမ္ပိ ခေါ တေ, သာရိပုတ္တ, ဝုစ္စမာနာ အထ စ ပနိဓေကစ္စေ မောဃပုရိသာ န ပဒက္ခိဏံ ဂဏှန္တီ’’တိ.

Even when instructed in this way, Sāriputta, still some worthless men here do not accept it respectfully.

‘‘ယေ တေ, ဘန္တေ, ပုဂ္ဂလာ အဿဒ္ဓါ ဇီဝိကတ္ထာ န သဒ္ဓါ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ သဌာ မာယာဝိနော ကေတဗိနော ဥဒ္ဓတာ ဥန္နဠာ စပလာ မုခရာ ဝိကိဏ္ဏဝါစာ ဣန္ဒြိယေသု အဂုတ္တဒွါရာ ဘောဇနေ အမတ္တညုနော ဇာဂရိယံ အနနုယုတ္တာ သာမညေ အနပေက္ခဝန္တော သိက္ခာယ န တိဗ္ဗဂါရဝါ ဗာဟုလိကာ သာထလိကာ ဩက္ကမနေ ပုဗ္ဗင်္ဂမာ ပဝိဝေကေ နိက္ခိတ္တဓုရာ ကုသီတာ ဟီနဝီရိယာ မုဋ္ဌဿတိနော အသမ္ပဇာနာ အသမာဟိတာ ဝိဗ္ဘန္တစိတ္တာ ဒုပ္ပညာ ဧဠမူဂါ, တေ မယာ ဧဝံ ဝုစ္စမာနာ န ပဒက္ခိဏံ ဂဏှန္တိ.

Venerable sir, those individuals who are without faith, who have gone forth from the household life into homelessness not out of faith but for the sake of livelihood—deceitful, fraudulent, scheming, restless, arrogant, fickle, harsh-spoken, of scattered speech, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, having no regard for the state of a recluse, with no strong respect for the training, given to abundance, lax, foremost in backsliding, having cast off the yoke in regard to seclusion, lazy, of inferior energy, with lapsed mindfulness, without clear comprehension, unconcentrated, with agitated minds, of poor wisdom, dull and mute—when spoken to thus by me, they do not receive it respectfully.

‘‘ယေ ပန တေ, ဘန္တေ, ကုလပုတ္တာ သဒ္ဓါ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ အသဌာ အမာယာဝိနော အကေတဗိနော အနုဒ္ဓတာ အနုန္နဠာ အစပလာ အမုခရာ အဝိကိဏ္ဏဝါစာ ဣန္ဒြိယေသု ဂုတ္တဒွါရာ ဘောဇနေ မတ္တညုနော ဇာဂရိယံ [Pg.175] အနုယုတ္တာ သာမညေ အပေက္ခဝန္တော သိက္ခာယ တိဗ္ဗဂါရဝါ န ဗာဟုလိကာ န သာထလိကာ ဩက္ကမနေ နိက္ခိတ္တဓုရာ ပဝိဝေကေ ပုဗ္ဗင်္ဂမာ အာရဒ္ဓဝီရိယာ ပဟိတတ္တာ ဥပဋ္ဌိတဿတိနော သမ္ပဇာနာ သမာဟိတာ ဧကဂ္ဂစိတ္တာ ပညဝန္တော အနေဠမူဂါ, တေ မယာ ဧဝံ ဝုစ္စမာနာ ပဒက္ခိဏံ ဂဏှန္တီတိ.

But, venerable sir, those clansmen who have gone forth out of faith from the household life into homelessness—not deceitful, not fraudulent, not scheming, not restless, not arrogant, not fickle, not harsh-spoken, not of scattered speech, with guarded sense faculties, knowing the measure in food, devoted to wakefulness, having regard for the state of a recluse, with strong respect for the training, not given to abundance, not lax, having cast off the yoke in regard to backsliding, foremost in seclusion, with aroused energy, with resolute minds, with established mindfulness, with clear comprehension, concentrated, with one-pointed minds, wise, not dull and mute—when spoken to thus by me, they receive it respectfully.

‘‘ယေ တေ, သာရိပုတ္တ, ပုဂ္ဂလာ အဿဒ္ဓါ ဇီဝိကတ္ထာ န သဒ္ဓါ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ သဌာ မာယာဝိနော ကေတဗိနော ဥဒ္ဓတာ ဥန္နဠာ စပလာ မုခရာ ဝိကိဏ္ဏဝါစာ ဣန္ဒြိယေသု အဂုတ္တဒွါရာ ဘောဇနေ အမတ္တညုနော ဇာဂရိယံ အနနုယုတ္တာ သာမညေ အနပေက္ခဝန္တော သိက္ခာယ န တိဗ္ဗဂါရဝါ ဗာဟုလိကာ သာထလိကာ ဩက္ကမနေ ပုဗ္ဗင်္ဂမာ ပဝိဝေကေ နိက္ခိတ္တဓုရာ ကုသီတာ ဟီနဝီရိယာ မုဋ္ဌဿတိနော အသမ္ပဇာနာ အသမာဟိတာ ဝိဗ္ဘန္တစိတ္တာ ဒုပ္ပညာ ဧဠမူဂါ, တိဋ္ဌန္တု တေ.

Sāriputta, those individuals who are without faith, who have gone forth from the household life into homelessness not out of faith but for the sake of livelihood—deceitful, fraudulent, scheming, restless, arrogant, fickle, harsh-spoken, of scattered speech, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, having no regard for the state of a recluse, with no strong respect for the training, given to abundance, lax, foremost in backsliding, having cast off the yoke in regard to seclusion, lazy, of inferior energy, with lapsed mindfulness, without clear comprehension, unconcentrated, with agitated minds, of poor wisdom, dull and mute—let them be.

‘‘ယေ ပန, တေ သာရိပုတ္တ, ကုလပုတ္တာ သဒ္ဓါ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ အသဌာ အမာယာဝိနော အကေတဗိနော အနုဒ္ဓတာ အနုန္နဠာ အစပလာ အမုခရာ အဝိကိဏ္ဏဝါစာ ဣန္ဒြိယေသု ဂုတ္တဒွါရာ ဘောဇနေ မတ္တညုနော ဇာဂရိယံ အနုယုတ္တာ သာမညေ အပေက္ခဝန္တော သိက္ခာယ တိဗ္ဗဂါရဝါ န ဗာဟုလိကာ န သာထလိကာ ဩက္ကမနေ နိက္ခိတ္တဓုရာ ပဝိဝေကေ ပုဗ္ဗင်္ဂမာ အာရဒ္ဓဝီရိယာ ပဟိတတ္တာ ဥပဋ္ဌိတဿတိနော သမ္ပဇာနာ သမာဟိတာ ဧကဂ္ဂစိတ္တာ ပညဝန္တော အနေဠမူဂါ, တေ တွံ, သာရိပုတ္တ, ဝဒေယျာသိ. ဩဝဒ, သာရိပုတ္တ, သဗြဟ္မစာရီ; အနုသာသ, သာရိပုတ္တ, သဗြဟ္မစာရီ – ‘အသဒ္ဓမ္မာ ဝုဋ္ဌာပေတွာ သဒ္ဓမ္မေ ပတိဋ္ဌာပေဿာမိ သဗြဟ္မစာရီ’တိ. ဧဝဉှိ တေ, သာရိပုတ္တ, သိက္ခိတဗ္ဗ’’န္တိ. သတ္တမံ.

But, Sāriputta, as for those clansmen who have gone forth out of faith from the household life into homelessness—not deceitful, not fraudulent, not scheming, not restless, not arrogant, not fickle, not harsh-spoken, not of scattered speech, with guarded sense faculties, knowing the measure in food, devoted to wakefulness, having regard for the state of a recluse, with strong respect for the training, not given to abundance, not lax, having cast off the yoke in regard to backsliding, foremost in seclusion, with aroused energy, with resolute minds, with established mindfulness, with clear comprehension, concentrated, with one-pointed minds, wise, not dull and mute—you, Sāriputta, should speak to them. Advise, Sāriputta, your companions in the holy life; instruct, Sāriputta, your companions in the holy life, thinking: ‘Having raised my companions in the holy life from the false Dhamma, I will establish them in the true Dhamma.’ Thus, Sāriputta, should you train.” The Seventh.

၈. သီလသုတ္တံ

8. The Discourse on Virtue

၁၆၈. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘ဒုဿီလဿ, အာဝုသော, သီလဝိပန္နဿ ဟတူပနိသော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ အသတိ သမ္မာသမာဓိဝိပန္နဿ ဟတူပနိသံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ အသတိ ယထာဘူတဉာဏဒဿနဝိပန္နဿ ဟတူပနိသော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ အသတိ နိဗ္ဗိဒါဝိရာဂဝိပန္နဿ ဟတူပနိသံ ဟောတိ ဝိမုတ္တိဉာဏဒဿနံ. သေယျထာပိ, အာဝုသော, ရုက္ခော သာခါပလာသဝိပန္နော. တဿ ပပဋိကာပိ န ပါရိပူရိံ ဂစ္ဆတိ, တစောပိ [Pg.176] …ပေ… ဖေဂ္ဂုပိ… သာရောပိ န ပါရိပူရိံ ဂစ္ဆတိ. ဧဝမေဝံ ခေါ, အာဝုသော, ဒုဿီလဿ သီလဝိပန္နဿ ဟတူပနိသော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ အသတိ သမ္မာသမာဓိဝိပန္နဿ ဟတူပနိသံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ အသတိ ယထာဘူတဉာဏဒဿနဝိပန္နဿ ဟတူပနိသော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ အသတိ နိဗ္ဗိဒါဝိရာဂဝိပန္နဿ ဟတူပနိသံ ဟောတိ ဝိမုတ္တိဉာဏဒဿနံ.

168. There, the Venerable Sāriputta addressed the bhikkhus: “Friends, for one who is immoral, whose virtue is impaired, right concentration has its supporting condition destroyed. When right concentration is absent, for one whose right concentration is impaired, the knowledge and vision of things as they truly are has its supporting condition destroyed. When the knowledge and vision of things as they truly are is absent, for one whose knowledge and vision of things as they truly are is impaired, disenchantment and dispassion have their supporting condition destroyed. When disenchantment and dispassion are absent, for one whose disenchantment and dispassion are impaired, the knowledge and vision of emancipation has its supporting condition destroyed. Just as, friends, with a tree whose branches and foliage are ruined, its outer bark does not come to completion, nor its inner bark, nor its sapwood, nor its heartwood comes to completion. In the same way, friends, for one who is immoral, whose virtue is impaired, right concentration has its supporting condition destroyed. When right concentration is absent, for one whose right concentration is impaired, the knowledge and vision of things as they truly are has its supporting condition destroyed. When the knowledge and vision of things as they truly are is absent, for one whose knowledge and vision of things as they truly are is impaired, disenchantment and dispassion have their supporting condition destroyed. When disenchantment and dispassion are absent, for one whose disenchantment and dispassion are impaired, the knowledge and vision of emancipation has its supporting condition destroyed.”

‘‘သီလဝတော, အာဝုသော, သီလသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ သတိ သမ္မာသမာဓိသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ သတိ ယထာဘူတဉာဏဒဿနသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ သတိ နိဗ္ဗိဒါဝိရာဂသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ဝိမုတ္တိဉာဏဒဿနံ. သေယျထာပိ, အာဝုသော, ရုက္ခော, သာခါပလာသသမ္ပန္နော. တဿ ပပဋိကာပိ ပါရိပူရိံ ဂစ္ဆတိ, တစောပိ…ပေ… ဖေဂ္ဂုပိ… သာရောပိ ပါရိပူရိံ ဂစ္ဆတိ. ဧဝမေဝံ ခေါ, အာဝုသော, သီလဝတော သီလသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ သမ္မာသမာဓိ; သမ္မာသမာဓိမှိ သတိ သမ္မာသမာဓိသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ယထာဘူတဉာဏဒဿနံ; ယထာဘူတဉာဏဒဿနေ သတိ ယထာဘူတဉာဏဒဿနသမ္ပန္နဿ ဥပနိသသမ္ပန္နော ဟောတိ နိဗ္ဗိဒါဝိရာဂေါ; နိဗ္ဗိဒါဝိရာဂေ သတိ နိဗ္ဗိဒါဝိရာဂသမ္ပန္နဿ ဥပနိသသမ္ပန္နံ ဟောတိ ဝိမုတ္တိဉာဏဒဿန’’န္တိ. အဋ္ဌမံ.

“Friends, for one who is virtuous, who is accomplished in virtue, right concentration has a firm supporting condition. When right concentration is present, for one who is accomplished in right concentration, the knowledge and vision of things as they truly are has a firm supporting condition. When the knowledge and vision of things as they truly are is present, for one who is accomplished in the knowledge and vision of things as they truly are, disenchantment and dispassion have a firm supporting condition. When disenchantment and dispassion are present, for one who is accomplished in disenchantment and dispassion, the knowledge and vision of liberation has a firm supporting condition. Just as, friends, when a tree is accomplished with branches and foliage, its outer bark also comes to completion, its inner bark… its sapwood… its heartwood also comes to completion. In the same way, friends, for one who is virtuous, who is accomplished in virtue, right concentration has a firm supporting condition. When right concentration is present, for one who is accomplished in right concentration, the knowledge and vision of things as they truly are has a firm supporting condition. When the knowledge and vision of things as they truly are is present, for one who is accomplished in the knowledge and vision of things as they truly are, disenchantment and dispassion have a firm supporting condition. When disenchantment and dispassion are present, for one who is accomplished in disenchantment and dispassion, the knowledge and vision of liberation has a firm supporting condition.” Eighth.

၉. ခိပ္ပနိသန္တိသုတ္တံ

9. The Discourse on Quick Comprehension

၁၆၉. အထ ခေါ အာယသ္မာ အာနန္ဒော ယေနာယသ္မာ သာရိပုတ္တော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မတာ သာရိပုတ္တေန သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ အာနန္ဒော အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ –

169. Then the Venerable Ānanda approached the Venerable Sāriputta. Having approached, he exchanged courteous greetings with the Venerable Sāriputta. After concluding their pleasant and memorable conversation, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta:

‘‘ကိတ္တာဝတာ နု ခေါ, အာဝုသော သာရိပုတ္တ, ဘိက္ခု ခိပ္ပနိသန္တိ စ ဟောတိ, ကုသလေသု ဓမ္မေသု သုဂ္ဂဟိတဂ္ဂါဟီ စ, ဗဟုဉ္စ ဂဏှာတိ, ဂဟိတဉ္စဿ နပ္ပမုဿတီ’’တိ? ‘‘အာယသ္မာ ခေါ အာနန္ဒော ဗဟုဿုတော. ပဋိဘာတု အာယသ္မန္တံယေဝ အာနန္ဒ’’န္တိ. ‘‘တေနဟာဝုသော သာရိပုတ္တ, သုဏာဟိ, သာဓုကံ မနသိ [Pg.177] ကရောဟိ; ဘာသိဿာမီ’’တိ. ‘‘ဧဝမာဝုသော’’တိ ခေါ အာယသ္မာ သာရိပုတ္တော အာယသ္မတော အာနန္ဒဿ ပစ္စဿောသိ. အာယသ္မာ အာနန္ဒော ဧတဒဝေါစ –

“To what extent, friend Sāriputta, is a bhikkhu one of quick comprehension in wholesome qualities, one who grasps well what has been learned, learns much, and does not forget what has been learned?” “The Venerable Ānanda is very learned. Let the Venerable Ānanda himself be inspired to speak.” “In that case, friend Sāriputta, listen and pay close attention; I will speak.” “Yes, friend,” the Venerable Sāriputta replied to the Venerable Ānanda. The Venerable Ānanda said this:

‘‘ဣဓာဝုသော သာရိပုတ္တ, ဘိက္ခု အတ္ထကုသလော စ ဟောတိ, ဓမ္မကုသလော စ, ဗျဉ္ဇနကုသလော စ, နိရုတ္တိကုသလော စ, ပုဗ္ဗာပရကုသလော စ. ဧတ္တာဝတာ ခေါ, အာဝုသော သာရိပုတ္တ, ဘိက္ခု ခိပ္ပနိသန္တိ စ ဟောတိ ကုသလေသု ဓမ္မေသု, သုဂ္ဂဟိတဂ္ဂါဟီ စ, ဗဟုဉ္စ ဂဏှာတိ, ဂဟိတဉ္စဿ နပ္ပမုဿတီ’’တိ. ‘‘အစ္ဆရိယံ, အာဝုသော! အဗ္ဘုတံ, အာဝုသော!! ယာဝ သုဘာသိတံ စိဒံ အာယသ္မတာ အာနန္ဒေန. ဣမေဟိ စ မယံ ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတံ အာယသ္မန္တံ အာနန္ဒံ ဓာရေမ – ‘အာယသ္မာ အာနန္ဒော အတ္ထကုသလော ဓမ္မကုသလော ဗျဉ္ဇနကုသလော နိရုတ္တိကုသလော ပုဗ္ဗာပရကုသလော’’’တိ. နဝမံ.

“Here, friend Sāriputta, a bhikkhu is skilled in the meaning, skilled in the teaching, skilled in the phrasing, skilled in the language, and skilled in the sequence. To this extent, friend Sāriputta, a bhikkhu is one of quick comprehension in wholesome qualities, one who grasps well what has been learned, learns much, and does not forget what has been learned.” “Wonderful, friend! Marvelous, friend! How well this has been spoken by the Venerable Ānanda. And we hold that the Venerable Ānanda is endowed with these five qualities: ‘The Venerable Ānanda is skilled in the meaning, skilled in the teaching, skilled in the phrasing, skilled in the language, and skilled in the sequence.’” Ninth.

၁၀. ဘဒ္ဒဇိသုတ္တံ

10. The Discourse on Bhaddaji

၁၇၀. ဧကံ သမယံ အာယသ္မာ အာနန္ဒော ကောသမ္ဗိယံ ဝိဟရတိ ဃောသိတာရာမေ. အထ ခေါ အာယသ္မာ ဘဒ္ဒဇိ ယေနာယသ္မာ အာနန္ဒော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မတာ အာနန္ဒေန သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အာယသ္မန္တံ ဘဒ္ဒဇိံ အာယသ္မာ အာနန္ဒော ဧတဒဝေါစ – ‘‘ကိံ နု ခေါ, အာဝုသော ဘဒ္ဒဇိ, ဒဿနာနံ အဂ္ဂံ, ကိံ သဝနာနံ အဂ္ဂံ, ကိံ သုခါနံ အဂ္ဂံ, ကိံ သညာနံ အဂ္ဂံ, ကိံ ဘဝါနံ အဂ္ဂ’’န္တိ?

170. On one occasion, the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then the Venerable Bhaddaji approached the Venerable Ānanda. Having approached, he exchanged courteous greetings with the Venerable Ānanda. After concluding their pleasant and memorable conversation, he sat down to one side. To the Venerable Bhaddaji seated to one side, the Venerable Ānanda said this: “Friend Bhaddaji, what is the best of sights? What is the best of hearings? What is the best of pleasures? What is the best of perceptions? What is the best of states of being?”

‘‘အတ္ထာဝုသော, ဗြဟ္မာ အဘိဘူ အနဘိဘူတော အညဒတ္ထုဒသော ဝသဝတ္တီ, ယော တံ ဗြဟ္မာနံ ပဿတိ, ဣဒံ ဒဿနာနံ အဂ္ဂံ. အတ္ထာဝုသော, အာဘဿရာ နာမ ဒေဝါ သုခေန အဘိသန္နာ ပရိသန္နာ. တေ ကဒါစိ ကရဟစိ ဥဒါနံ ဥဒါနေန္တိ – ‘အဟော သုခံ, အဟော သုခ’န္တိ! ယော တံ သဒ္ဒံ သုဏာတိ, ဣဒံ သဝနာနံ အဂ္ဂံ. အတ္ထာဝုသော, သုဘကိဏှာ နာမ ဒေဝါ. တေ သန္တံယေဝ တုသိတာ သုခံ ပဋိဝေဒေန္တိ, ဣဒံ သုခါနံ အဂ္ဂံ. အတ္ထာဝုသော, အာကိဉ္စညာယတနူပဂါ ဒေဝါ, ဣဒံ သညာနံ အဂ္ဂံ. အတ္ထာဝုသော, နေဝသညာနာသညာယတနူပဂါ ဒေဝါ, ဣဒံ ဘဝါနံ အဂ္ဂ’’န္တိ. ‘‘သမေတိ ခေါ ဣဒံ အာယသ္မတော ဘဒ္ဒဇိဿ, ယဒိဒံ ဗဟုနာ ဇနေနာ’’တိ?

“Friend, there is Brahmā, the Overlord, the Unconquered, the All-Seeing, the Wielder of Power. Whoever sees that Brahmā, this is the best of sights. Friend, there are devas named the Ābhassaras, thoroughly steeped and saturated with bliss. From time to time, they utter this joyous utterance: ‘Oh, what bliss! Oh, what bliss!’ Whoever hears that sound, this is the best of hearings. Friend, there are devas named the Subhakiṇhas. They experience only a tranquil bliss, being content; this is the best of pleasures. Friend, there are devas who have reached the sphere of nothingness; this is the best of perceptions. Friend, there are devas who have reached the sphere of neither-perception-nor-non-perception; this is the best of states of being.” “This statement of the Venerable Bhaddaji is indeed in agreement with that of many people.”

‘‘အာယသ္မာ [Pg.178] ခေါ, အာနန္ဒော, ဗဟုဿုတော. ပဋိဘာတု အာယသ္မန္တံယေဝ အာနန္ဒ’’န္တိ. ‘‘တေနဟာဝုသော ဘဒ္ဒဇိ, သုဏာဟိ, သာဓုကံ မနသိ ကရောဟိ; ဘာသိဿာမီ’’တိ. ‘‘ဧဝမာဝုသော’’တိ ခေါ အာယသ္မာ ဘဒ္ဒဇိ အာယသ္မတော အာနန္ဒဿ ပစ္စဿောသိ. အာယသ္မာ အာနန္ဒော ဧတဒဝေါစ –

“The Venerable Ānanda is very learned. Let the Venerable Ānanda himself answer.” “In that case, friend Bhaddaji, listen and pay close attention; I will speak.” “Yes, friend,” the Venerable Bhaddaji replied to the Venerable Ānanda. The Venerable Ānanda said this:

‘‘ယထာ ပဿတော ခေါ, အာဝုသော, အနန္တရာ အာသဝါနံ ခယော ဟောတိ, ဣဒံ ဒဿနာနံ အဂ္ဂံ. ယထာ သုဏတော အနန္တရာ အာသဝါနံ ခယော ဟောတိ, ဣဒံ သဝနာနံ အဂ္ဂံ. ယထာ သုခိတဿ အနန္တရာ အာသဝါနံ ခယော ဟောတိ, ဣဒံ သုခါနံ အဂ္ဂံ. ယထာ သညိဿ အနန္တရာ အာသဝါနံ ခယော ဟောတိ, ဣဒံ သညာနံ အဂ္ဂံ. ယထာ ဘူတဿ အနန္တရာ အာသဝါနံ ခယော ဟောတိ, ဣဒံ ဘဝါနံ အဂ္ဂ’’န္တိ. ဒသမံ.

“Friend, that seeing, immediately after which there is the destruction of the taints—this is the best of sights. That hearing, immediately after which there is the destruction of the taints—this is the best of hearings. That pleasure, immediately after which there is the destruction of the taints—this is the best of pleasures. That perception, immediately after which there is the destruction of the taints—this is the best of perceptions. That state of being, immediately after which there is the destruction of the taints—this is the best of states of being.” Tenth.

အာဃာတဝဂ္ဂေါ ဒုတိယော.

The Chapter on Resentment, the Second.

တဿုဒ္ဒါနံ –

The summary:

ဒွေ အာဃာတဝိနယာ, သာကစ္ဆာ သာဇီဝတော ပဉှံ;

ပုစ္ဆာ နိရောဓော စောဒနာ, သီလံ နိသန္တိ ဘဒ္ဒဇီတိ.

Two on the Dispelling of Resentment, Discussion, Living Together, a Question; Questioning, Cessation, Reproof, Virtue, Quick Comprehension, and Bhaddaji.

(၁၈) ၃. ဥပါသကဝဂ္ဂေါ

(18) 3. The Chapter on Lay Followers

၁. သာရဇ္ဇသုတ္တံ

1. The Discourse on Diffidence

၁၇၁. ဧဝံ မေ သုတံ – ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တတြ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ – ‘‘ဘိက္ခဝေါ’’တိ. ‘‘ဘဒန္တေ’’တိ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

171. Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park. There the Blessed One addressed the bhikkhus: “Bhikkhus.” “Venerable Sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော သာရဇ္ဇံ ဩက္ကန္တော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ, အဒိန္နာဒါယီ ဟောတိ, ကာမေသုမိစ္ဆာစာရီ ဟောတိ, မုသာဝါဒီ ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော သာရဇ္ဇံ ဩက္ကန္တော ဟောတိ.

“Monks, a lay follower endowed with five qualities has entered into a state of diffidence. With which five? He is one who destroys life, he is one who takes what is not given, he is one who engages in sexual misconduct, he is one who speaks falsely, he is one who is given to intoxicating drinks that are a cause for heedlessness. Monks, a lay follower endowed with these five qualities has entered into a state of diffidence.

‘‘ပဉ္စဟိ[Pg.179], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဝိသာရဒေါ ဟောတိ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ, အဒိန္နာဒါနာ ပဋိဝိရတော ဟောတိ, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတော ဟောတိ, မုသာဝါဒါ ပဋိဝိရတော ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဝိသာရဒေါ ဟောတီ’’တိ. ပဌမံ.

“Monks, a lay follower endowed with five qualities is confident. With which five? He abstains from destroying life, he abstains from taking what is not given, he abstains from sexual misconduct, he abstains from false speech, he abstains from intoxicating drinks that are a cause for heedlessness. Monks, a lay follower endowed with these five qualities is confident.” First.

၂. ဝိသာရဒသုတ္တံ

2. The Discourse on Confidence

၁၇၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော အဝိသာရဒေါ အဂါရံ အဇ္ဈာဝသတိ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော အဝိသာရဒေါ အဂါရံ အဇ္ဈာဝသတိ.

172. “Monks, a lay follower endowed with five qualities dwells at home without confidence. With which five? He is one who destroys life… and so on… he is one who is given to intoxicating drinks that are a cause for heedlessness. Monks, a lay follower endowed with these five qualities dwells at home without confidence.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဝိသာရဒေါ အဂါရံ အဇ္ဈာဝသတိ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဝိသာရဒေါ အဂါရံ အဇ္ဈာဝသတီ’’တိ. ဒုတိယံ.

“Monks, a lay follower endowed with five qualities dwells at home with confidence. With which five? He abstains from destroying life… and so on… he abstains from intoxicating drinks that are a cause for heedlessness. Monks, a lay follower endowed with these five qualities dwells at home with confidence.” Second.

၃. နိရယသုတ္တံ

3. The Discourse on Hell

၁၇၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

173. “Monks, a lay follower endowed with five qualities is placed in hell as if carried and set down there. With which five? He is one who destroys life… and so on… he is one who is given to intoxicating drinks that are a cause for heedlessness. Monks, a lay follower endowed with these five qualities is placed in hell as if carried and set down there.

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. တတိယံ.

“Monks, a lay follower endowed with five qualities is placed in heaven as if carried and set down there. With which five? He abstains from destroying life… and so on… he abstains from intoxicating drinks that are a cause for heedlessness. Monks, a lay follower endowed with these five qualities is placed in heaven as if carried and set down there.” Third.

၄. ဝေရသုတ္တံ

4. The Discourse on Enmities

၁၇၄. အထ [Pg.180] ခေါ အနာထပိဏ္ဍိကော ဂဟပတိ ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အနာထပိဏ္ဍိကံ ဂဟပတိံ ဘဂဝါ ဧတဒဝေါစ –

174. Then the householder Anāthapiṇḍika went to where the Blessed One was. Having gone, and having paid homage to the Blessed One, he sat down to one side. The Blessed One said this to the householder Anāthapiṇḍika as he was sitting to one side:

‘‘ပဉ္စ, ဂဟပတိ, ဘယာနိ ဝေရာနိ အပ္ပဟာယ ‘ဒုဿီလော’ ဣတိ ဝုစ္စတိ, နိရယဉ္စ ဥပပဇ္ဇတိ. ကတမာနိ ပဉ္စ? ပါဏာတိပါတံ, အဒိန္နာဒါနံ, ကာမေသုမိစ္ဆာစာရံ, မုသာဝါဒံ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ – ဣမာနိ ခေါ, ဂဟပတိ, ပဉ္စ ဘယာနိ ဝေရာနိ အပ္ပဟာယ ‘ဒုဿီလော’ ဣတိ ဝုစ္စတိ, နိရယဉ္စ ဥပပဇ္ဇတိ.

“Householder, without having abandoned five fears and enmities, one is called ‘immoral’ and is reborn in hell. What are the five? The destruction of life, the taking of what is not given, sexual misconduct, false speech, and the partaking of wines, liquors, and intoxicants which are a cause for heedlessness. Householder, without having abandoned these five fears and enmities, one is called ‘immoral’ and is reborn in hell.

‘‘ပဉ္စ, ဂဟပတိ, ဘယာနိ ဝေရာနိ ပဟာယ ‘သီလဝါ’ ဣတိ ဝုစ္စတိ, သုဂတိဉ္စ ဥပပဇ္ဇတိ. ကတမာနိ ပဉ္စ? ပါဏာတိပါတံ, အဒိန္နာဒါနံ, ကာမေသုမိစ္ဆာစာရံ, မုသာဝါဒံ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ – ဣမာနိ ခေါ, ဂဟပတိ, ပဉ္စ ဘယာနိ ဝေရာနိ ပဟာယ ‘သီလဝါ’ ဣတိ ဝုစ္စတိ, သုဂတိဉ္စ ဥပပဇ္ဇတိ.

“Householder, by abandoning five fears and enmities, one is called ‘virtuous’ and is reborn in a good destination. What are the five? The destruction of life, the taking of what is not given, sexual misconduct, false speech, and the partaking of wines, liquors, and intoxicants which are a cause for heedlessness. These, householder, are the five fears and enmities by abandoning which one is called ‘virtuous’ and is reborn in a good destination.

‘‘ယံ, ဂဟပတိ, ပါဏာတိပါတီ ပါဏာတိပါတပစ္စယာ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ, ပါဏာတိပါတာ ပဋိဝိရတော နေဝ ဒိဋ္ဌဓမ္မိကံ ဘယံ ဝေရံ ပသဝတိ, န သမ္ပရာယိကံ ဘယံ ဝေရံ ပသဝတိ, န စေတသိကံ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ. ပါဏာတိပါတာ ပဋိဝိရတဿ ဧဝံ တံ ဘယံ ဝေရံ ဝူပသန္တံ ဟောတိ.

“Householder, one who destroys life, on account of destroying life, generates fear and enmity in this present life, generates fear and enmity in the life to come, and experiences mental suffering and displeasure. One who abstains from destroying life does not generate fear and enmity in this present life, does not generate fear and enmity in the life to come, and does not experience mental suffering and displeasure. For one who abstains from destroying life, that fear and enmity is thus pacified.

‘‘ယံ, ဂဟပတိ, အဒိန္နာဒါယီ…ပေ….

“Householder, one who takes what is not given… and so on….

‘‘ယံ, ဂဟပတိ, ကာမေသုမိစ္ဆာစာရီ…ပေ….

“Householder, one who engages in sexual misconduct… and so on….

‘‘ယံ, ဂဟပတိ, မုသာဝါဒီ…ပေ….

“Householder, one who speaks falsely… and so on….

‘‘ယံ, ဂဟပတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနပစ္စယာ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော နေဝ ဒိဋ္ဌဓမ္မိကံ ဘယံ ဝေရံ ပသဝတိ, န သမ္ပရာယိကံ ဘယံ ဝေရံ ပသဝတိ, န စေတသိကံ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတဿ ဧဝံ တံ ဘယံ ဝေရံ ဝူပသန္တံ ဟောတီ’’တိ.

“Householder, one who partakes of wines, liquors, and intoxicants which are a cause for heedlessness, on account of partaking of wines, liquors, and intoxicants which are a cause for heedlessness, generates fear and enmity in this present life, generates fear and enmity in the life to come, and experiences mental suffering and displeasure. One who abstains from partaking of wines, liquors, and intoxicants which are a cause for heedlessness does not generate fear and enmity in this present life, does not generate fear and enmity in the life to come, and does not experience mental suffering and displeasure. For one who abstains from partaking of wines, liquors, and intoxicants which are a cause for heedlessness, that fear and enmity is thus pacified.”

‘‘ယော [Pg.181] ပါဏမတိပါတေတိ, မုသာဝါဒဉ္စ ဘာသတိ;

လောကေ အဒိန္နံ အာဒိယတိ, ပရဒါရဉ္စ ဂစ္ဆတိ;

သုရာမေရယပါနဉ္စ, ယော နရော အနုယုဉ္ဇတိ.

“Whoever destroys life and speaks falsehood; takes what is not given in the world and goes to another’s wife; whatever person devotes himself to the drinking of liquor and intoxicants—

‘‘အပ္ပဟာယ ပဉ္စ ဝေရာနိ, ဒုဿီလော ဣတိ ဝုစ္စတိ;

ကာယဿ ဘေဒါ ဒုပ္ပညော, နိရယံ သောပပဇ္ဇတိ.

Without having abandoned the five enmities, one is called ‘immoral’; on the breaking up of the body, that unwise one is reborn in hell.

‘‘ယော ပါဏံ နာတိပါတေတိ, မုသာဝါဒံ န ဘာသတိ;

လောကေ အဒိန္နံ နာဒိယတိ, ပရဒါရံ န ဂစ္ဆတိ;

သုရာမေရယပါနဉ္စ, ယော နရော နာနုယုဉ္ဇတိ.

Whoever does not destroy life, nor speak falsehood; does not take what is not given in the world, nor go to another’s wife; and whatever person does not devote himself to the drinking of liquor and intoxicants—

‘‘ပဟာယ ပဉ္စ ဝေရာနိ, သီလဝါ ဣတိ ဝုစ္စတိ;

ကာယဿ ဘေဒါ သပ္ပညော, သုဂတိံ သောပပဇ္ဇတီ’’တိ. စတုတ္ထံ;

Having abandoned the five enmities, one is called ‘virtuous’; on the breaking up of the body, that wise one is reborn in a good destination.” Fourth.

၅. စဏ္ဍာလသုတ္တံ

5. The Discourse on the Outcaste

၁၇၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဥပါသကစဏ္ဍာလော စ ဟောတိ ဥပါသကမလဉ္စ ဥပါသကပတိကုဋ္ဌော စ. ကတမေဟိ ပဉ္စဟိ? အဿဒ္ဓေါ ဟောတိ; ဒုဿီလော ဟောတိ; ကောတူဟလမင်္ဂလိကော ဟောတိ, မင်္ဂလံ ပစ္စေတိ နော ကမ္မံ; ဣတော စ ဗဟိဒ္ဓါ ဒက္ခိဏေယျံ ဂဝေသတိ; တတ္ထ စ ပုဗ္ဗကာရံ ကရောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဥပါသကစဏ္ဍာလော စ ဟောတိ ဥပါသကမလဉ္စ ဥပါသကပတိကုဋ္ဌော စ.

175. “Monks, a lay follower endowed with five qualities is an outcaste among lay followers, a stain among lay followers, and a detested lay follower. What five? He is faithless; he is immoral; he is superstitious about omens, relying on omens and not on kamma; he seeks those worthy of offerings outside this dispensation; and he gives precedence there. Monks, a lay follower endowed with these five qualities is an outcaste among lay followers, a stain among lay followers, and a detested lay follower.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဥပါသကရတနဉ္စ ဟောတိ ဥပါသကပဒုမဉ္စ ဥပါသကပုဏ္ဍရီကဉ္စ. ကတမေဟိ ပဉ္စဟိ? သဒ္ဓေါ ဟောတိ; သီလဝါ ဟောတိ; အကောတူဟလမင်္ဂလိကော ဟောတိ, ကမ္မံ ပစ္စေတိ နော မင်္ဂလံ; န ဣတော ဗဟိဒ္ဓါ ဒက္ခိဏေယျံ ဂဝေသတိ; ဣဓ စ ပုဗ္ဗကာရံ ကရောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဥပါသကော ဥပါသကရတနဉ္စ ဟောတိ ဥပါသကပဒုမဉ္စ ဥပါသကပုဏ္ဍရီကဉ္စာ’’တိ. ပဉ္စမံ.

“Monks, a lay follower endowed with five qualities is a jewel among lay followers, a lotus among lay followers, and a white lotus among lay followers. What five? He is faithful; he is virtuous; he is not superstitious about omens, relying on kamma and not on omens; he does not seek those worthy of offerings outside this dispensation; and he gives precedence here. Monks, a lay follower endowed with these five qualities is a jewel among lay followers, a lotus among lay followers, and a white lotus among lay followers.”

၆. ပီတိသုတ္တံ

6. The Discourse on Joy

၁၇၆. အထ [Pg.182] ခေါ အနာထပိဏ္ဍိကော ဂဟပတိ ပဉ္စမတ္တေဟိ ဥပါသကသတေဟိ ပရိဝုတော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အနာထပိဏ္ဍိကံ ဂဟပတိံ ဘဂဝါ ဧတဒဝေါစ –

176. Then the householder Anāthapiṇḍika, surrounded by about five hundred lay followers, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said to the householder Anāthapiṇḍika, who was sitting to one side:

‘‘တုမှေ ခေါ, ဂဟပတိ, ဘိက္ခုသံဃံ ပစ္စုပဋ္ဌိတာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန. န ခေါ, ဂဟပတိ, တာဝတကေနေဝ တုဋ္ဌိ ကရဏီယာ – ‘မယံ ဘိက္ခုသံဃံ ပစ္စုပဋ္ဌိတာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေနာ’တိ. တသ္မာတိဟ, ဂဟပတိ, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ကိန္တိ မယံ ကာလေန ကာလံ ပဝိဝေကံ ပီတိံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျာမာ’တိ! ဧဝဉှိ ဝေါ, ဂဟပတိ, သိက္ခိတဗ္ဗ’’န္တိ.

“Householder, you attend upon the Sangha of monks with robes, almsfood, lodging, and medicinal requisites for the sick. But, householder, you should not be satisfied merely with this: ‘We attend upon the Sangha of monks with robes, almsfood, lodging, and medicinal requisites for the sick.’ Therefore, householder, you should train yourselves thus: ‘How might we, from time to time, attain and dwell in the joy of seclusion?’ This is how you should train yourselves.”

ဧဝံ ဝုတ္တေ အာယသ္မာ သာရိပုတ္တော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘အစ္ဆရိယံ, ဘန္တေ, အဗ္ဘုတံ, ဘန္တေ! ယာဝ သုဘာသိတံ စိဒံ, ဘန္တေ, ဘဂဝတာ – ‘တုမှေ ခေါ, ဂဟပတိ, ဘိက္ခုသံဃံ ပစ္စုပဋ္ဌိတာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေန. န ခေါ, ဂဟပတိ, တာဝတကေနေဝ တုဋ္ဌိ ကရဏီယာ – မယံ ဘိက္ခုသံဃံ ပစ္စုပဋ္ဌိတာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရေနာတိ. တသ္မာတိဟ, ဂဟပတိ, ဧဝံ သိက္ခိတဗ္ဗံ – ကိန္တိ မယံ ကာလေန ကာလံ ပဝိဝေကံ ပီတိံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျာမာတိ! ဧဝဉှိ ဝေါ, ဂဟပတိ, သိက္ခိတဗ္ဗ’န္တိ. ယသ္မိံ, ဘန္တေ, သမယေ အရိယသာဝကော ပဝိဝေကံ ပီတိံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပဉ္စဿ ဌာနာနိ တသ္မိံ သမယေ န ဟောန္တိ. ယမ္ပိဿ ကာမူပသံဟိတံ ဒုက္ခံ ဒေါမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ ကာမူပသံဟိတံ သုခံ သောမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ အကုသလူပသံဟိတံ ဒုက္ခံ ဒေါမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ အကုသလူပသံဟိတံ သုခံ သောမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ ကုသလူပသံဟိတံ ဒုက္ခံ ဒေါမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယသ္မိံ, ဘန္တေ, သမယေ အရိယသာဝကော ပဝိဝေကံ ပီတိံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ဣမာနိဿ ပဉ္စ ဌာနာနိ တသ္မိံ သမယေ န ဟောန္တီ’’တိ.

When this was said, the Venerable Sāriputta said to the Blessed One: “It is wonderful, venerable sir! It is amazing, venerable sir! How well spoken this is by the Blessed One: ‘Householder, you attend upon the Sangha of monks with robes, almsfood, lodging, and medicinal requisites for the sick. But, householder, you should not be satisfied merely with this: “We attend upon the Sangha of monks with robes, almsfood, lodging, and medicinal requisites for the sick.” Therefore, householder, you should train yourselves thus: “How might we, from time to time, attain and dwell in the joy of seclusion?” This is how you should train yourselves.’ Venerable sir, when a noble disciple attains and dwells in the joy of seclusion, five states are not present in him at that time. Any suffering and displeasure connected with sensual pleasures are not present in him at that time. Any pleasure and happiness connected with sensual pleasures are not present in him at that time. Any suffering and displeasure connected with the unwholesome are not present in him at that time. Any pleasure and happiness connected with the unwholesome are not present in him at that time. Any suffering and displeasure connected with the wholesome are not present in him at that time. Venerable sir, when a noble disciple attains and dwells in the joy of seclusion, these five states are not present in him at that time.”

‘‘သာဓု [Pg.183] သာဓု, သာရိပုတ္တ! ယသ္မိံ, သာရိပုတ္တ, သမယေ အရိယသာဝကော ပဝိဝေကံ ပီတိံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပဉ္စဿ ဌာနာနိ တသ္မိံ သမယေ န ဟောန္တိ. ယမ္ပိဿ ကာမူပသံဟိတံ ဒုက္ခံ ဒေါမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ ကာမူပသံဟိတံ သုခံ သောမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ အကုသလူပသံဟိတံ ဒုက္ခံ ဒေါမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ အကုသလူပသံဟိတံ သုခံ သောမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယမ္ပိဿ ကုသလူပသံဟိတံ ဒုက္ခံ ဒေါမနဿံ, တမ္ပိဿ တသ္မိံ သမယေ န ဟောတိ. ယသ္မိံ, သာရိပုတ္တ, သမယေ အရိယသာဝကော ပဝိဝေကံ ပီတိံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ဣမာနိဿ ပဉ္စ ဌာနာနိ တသ္မိံ သမယေ န ဟောန္တီ’’တိ. ဆဋ္ဌံ.

“Good, good, Sāriputta! Sāriputta, when a noble disciple attains and dwells in the joy of seclusion, five states are not present in him at that time. Any suffering and displeasure connected with sensual pleasures are not present in him at that time. Any pleasure and happiness connected with sensual pleasures are not present in him at that time. Any suffering and displeasure connected with the unwholesome are not present in him at that time. Any pleasure and happiness connected with the unwholesome are not present in him at that time. Any suffering and displeasure connected with the wholesome are not present in him at that time. Sāriputta, when a noble disciple attains and dwells in the joy of seclusion, these five states are not present in him at that time.”

၇. ဝဏိဇ္ဇာသုတ္တံ

7. The Discourse on Trades

၁၇၇. ‘‘ပဉ္စိမာ, ဘိက္ခဝေ, ဝဏိဇ္ဇာ ဥပါသကေန အကရဏီယာ. ကတမာ ပဉ္စ? သတ္ထဝဏိဇ္ဇာ, သတ္တဝဏိဇ္ဇာ, မံသဝဏိဇ္ဇာ, မဇ္ဇဝဏိဇ္ဇာ, ဝိသဝဏိဇ္ဇာ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဝဏိဇ္ဇာ ဥပါသကေန အကရဏီယာ’’တိ. သတ္တမံ.

177. “Monks, these five trades should not be engaged in by a lay follower. What five? Trading in weapons, trading in living beings, trading in meat, trading in intoxicants, and trading in poison. These, monks, are the five trades that should not be engaged in by a lay follower.”

၈. ရာဇာသုတ္တံ

8. The Discourse on the King

၁၇၈. ‘‘တံ ကိံ မညထ, ဘိက္ခဝေ, အပိ နု တုမှေဟိ ဒိဋ္ဌံ ဝါ သုတံ ဝါ – ‘အယံ ပုရိသော ပါဏာတိပါတံ ပဟာယ ပါဏာတိပါတာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ ပါဏာတိပါတာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’’’တိ? ‘‘နော ဟေတံ, ဘန္တေ’’. ‘‘သာဓု, ဘိက္ခဝေ! မယာပိ ခေါ ဧတံ, ဘိက္ခဝေ, နေဝ ဒိဋ္ဌံ န သုတံ – ‘အယံ ပုရိသော ပါဏာတိပါတံ ပဟာယ ပါဏာတိပါတာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ ပါဏာတိပါတာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’တိ. အပိ စ, ခွဿ တထေဝ ပါပကမ္မံ ပဝေဒေန္တိ – ‘အယံ ပုရိသော ဣတ္ထိံ ဝါ ပုရိသံ ဝါ ဇီဝိတာ ဝေါရောပေသီတိ. တမေနံ ရာဇာနော ဂဟေတွာ ပါဏာတိပါတဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ [Pg.184] ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တိ. အပိ နု တုမှေဟိ ဧဝရူပံ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’’တိ? ‘‘ဒိဋ္ဌဉ္စ နော, ဘန္တေ, သုတဉ္စ သုယျိဿတိ စာ’’တိ.

178. “What do you think, monks? Have you ever seen or heard: ‘This person, having abandoned the destruction of life, abstains from the destruction of life. For the reason of his abstaining from the destruction of life, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish’?” “This is not so, Venerable Sir.” “Good, monks! I too have never seen nor heard: ‘This person, having abandoned the destruction of life, abstains from the destruction of life. For the reason of his abstaining from the destruction of life, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish.’ But rather, they make known his evil deed in just this way: ‘This person has deprived a woman or a man of life.’ Then, on account of the destruction of life, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish. Have you ever seen or heard of such a case?” “We have seen it, Venerable Sir, we have heard it, and we shall hear of it.”

‘‘တံ ကိံ မညထ, ဘိက္ခဝေ, အပိ နု တုမှေဟိ ဒိဋ္ဌံ ဝါ သုတံ ဝါ – ‘အယံ ပုရိသော အဒိန္နာဒါနံ ပဟာယ အဒိန္နာဒါနာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ အဒိန္နာဒါနာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’’’တိ? ‘‘နော ဟေတံ ဘန္တေ’’. ‘‘သာဓု, ဘိက္ခဝေ! မယာပိ ခေါ ဧတံ, ဘိက္ခဝေ, နေဝ ဒိဋ္ဌံ န သုတံ – ‘အယံ ပုရိသော အဒိန္နာဒါနံ ပဟာယ အဒိန္နာဒါနာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ အဒိန္နာဒါနာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’တိ. အပိ စ ခွဿ တထေဝ ပါပကမ္မံ ပဝေဒေန္တိ – ‘အယံ ပုရိသော ဂါမာ ဝါ အရညာ ဝါ အဒိန္နံ ထေယျသင်္ခါတံ အာဒိယီတိ. တမေနံ ရာဇာနော ဂဟေတွာ အဒိန္နာဒါနဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တိ. အပိ နု တုမှေဟိ ဧဝရူပံ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’’တိ? ‘‘ဒိဋ္ဌဉ္စ နော, ဘန္တေ, သုတဉ္စ သုယျိဿတိ စာ’’တိ.

“What do you think, monks? Have you ever seen or heard: ‘This person, having abandoned taking what is not given, abstains from taking what is not given. For the reason of his abstaining from taking what is not given, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish’?” “This is not so, Venerable Sir.” “Good, monks! I too have never seen nor heard: ‘This person, having abandoned taking what is not given, abstains from taking what is not given. For the reason of his abstaining from taking what is not given, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish.’ But rather, they make known his evil deed in just this way: ‘This person, from a village or from the wilderness, has taken what was not given, in the manner of theft.’ Then, on account of taking what is not given, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish. Have you ever seen or heard of such a case?” “We have seen it, Venerable Sir, we have heard it, and we shall hear of it.”

‘‘တံ ကိံ မညထ, ဘိက္ခဝေ, အပိ နု တုမှေဟိ ဒိဋ္ဌံ ဝါ သုတံ ဝါ – ‘အယံ ပုရိသော ကာမေသုမိစ္ဆာစာရံ ပဟာယ ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ ကာမေသုမိစ္ဆာစာရာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’’’တိ? ‘‘နော ဟေတံ, ဘန္တေ’’. ‘‘သာဓု, ဘိက္ခဝေ! မယာပိ ခေါ ဧတံ, ဘိက္ခဝေ, နေဝ ဒိဋ္ဌံ န သုတံ – ‘အယံ ပုရိသော ကာမေသုမိစ္ဆာစာရံ ပဟာယ ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ ကာမေသုမိစ္ဆာစာရာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’တိ. အပိ စ ခွဿ တထေဝ ပါပကမ္မံ ပဝေဒေန္တိ – ‘အယံ ပုရိသော ပရိတ္ထီသု ပရကုမာရီသု စာရိတ္တံ အာပဇ္ဇီတိ. တမေနံ ရာဇာနော ဂဟေတွာ ကာမေသုမိစ္ဆာစာရဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တိ. အပိ နု တုမှေဟိ ဧဝရူပံ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’’တိ? ‘‘ဒိဋ္ဌဉ္စ နော, ဘန္တေ, သုတဉ္စ သုယျိဿတိ စာ’’တိ.

“What do you think, monks? Have you ever seen or heard: ‘This person, having abandoned sexual misconduct, abstains from sexual misconduct. For the reason of his abstaining from sexual misconduct, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish’?” “This is not so, Venerable Sir.” “Good, monks! I too have never seen nor heard: ‘This person, having abandoned sexual misconduct, abstains from sexual misconduct. For the reason of his abstaining from sexual misconduct, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish.’ But rather, they make known his evil deed in just this way: ‘This person has engaged in misconduct with others’ women or with others’ young maidens.’ Then, on account of sexual misconduct, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish. Have you ever seen or heard of such a case?” “We have seen it, Venerable Sir, we have heard it, and we shall hear of it.”

‘‘တံ ကိံ မညထ, ဘိက္ခဝေ, အပိ နု တုမှေဟိ ဒိဋ္ဌံ ဝါ သုတံ ဝါ – ‘အယံ ပုရိသော မုသာဝါဒံ ပဟာယ မုသာဝါဒါ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ [Pg.185] မုသာဝါဒါ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’’’တိ? ‘‘နော ဟေတံ, ဘန္တေ’’. ‘‘သာဓု, ဘိက္ခဝေ! မယာပိ ခေါ ဧတံ, ဘိက္ခဝေ, နေဝ ဒိဋ္ဌံ န သုတံ – ‘အယံ ပုရိသော မုသာဝါဒံ ပဟာယ မုသာဝါဒါ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ မုသာဝါဒါ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’တိ. အပိ စ ခွဿ တထေဝ ပါပကမ္မံ ပဝေဒေန္တိ – ‘အယံ ပုရိသော ဂဟပတိဿ ဝါ ဂဟပတိပုတ္တဿ ဝါ မုသာဝါဒေန အတ္ထံ ပဘဉ္ဇီတိ. တမေနံ ရာဇာနော ဂဟေတွာ မုသာဝါဒဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တိ. အပိ နု တုမှေဟိ ဧဝရူပံ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’’တိ? ‘‘ဒိဋ္ဌဉ္စ နော, ဘန္တေ, သုတဉ္စ သုယျိဿတိ စာ’’တိ.

“What do you think, monks? Have you ever seen or heard: ‘This person, having abandoned false speech, abstains from false speech. For the reason of his abstaining from false speech, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish’?” “This is not so, Venerable Sir.” “Good, monks! I too have never seen nor heard: ‘This person, having abandoned false speech, abstains from false speech. For the reason of his abstaining from false speech, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish.’ But rather, they make known his evil deed in just this way: ‘This person, by means of false speech, has destroyed the welfare of a householder or a householder’s son.’ Then, on account of false speech, kings seize him and execute him, or imprison him, or banish him, or deal with him as they wish. Have you ever seen or heard of such a case?” “We have seen it, Venerable Sir, we have heard it, and we shall hear of it.”

‘‘တံ ကိံ မညထ, ဘိက္ခဝေ, အပိ နု တုမှေဟိ ဒိဋ္ဌံ ဝါ သုတံ ဝါ – ‘အယံ ပုရိသော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ ပဟာယ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’တိ? ‘‘နော ဟေတံ, ဘန္တေ’’. ‘‘သာဓု, ဘိက္ခဝေ! မယာပိ ခေါ ဧတံ, ဘိက္ခဝေ, နေဝ ဒိဋ္ဌံ န သုတံ – ‘အယံ ပုရိသော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ ပဟာယ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတောတိ. တမေနံ ရာဇာနော ဂဟေတွာ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝေရမဏိဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တီ’တိ. အပိ စ ခွဿ တထေဝ ပါပကမ္မံ ပဝေဒေန္တိ – ‘အယံ ပုရိသော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ အနုယုတ္တော ဣတ္ထိံ ဝါ ပုရိသံ ဝါ ဇီဝိတာ ဝေါရောပေသိ ; အယံ ပုရိသော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ အနုယုတ္တော ဂါမာ ဝါ အရညာ ဝါ အဒိန္နံ ထေယျသင်္ခါတံ အာဒိယိ ; အယံ ပုရိသော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ အနုယုတ္တော ပရိတ္ထီသု ပရကုမာရီသု စာရိတ္တံ အာပဇ္ဇိ ; အယံ ပုရိသော သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ အနုယုတ္တော ဂဟပတိဿ ဝါ ဂဟပတိပုတ္တဿ ဝါ မုသာဝါဒေန အတ္ထံ ပဘဉ္ဇီတိ. တမေနံ ရာဇာနော ဂဟေတွာ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနဟေတု ဟနန္တိ ဝါ ဗန္ဓန္တိ ဝါ ပဗ္ဗာဇေန္တိ ဝါ ယထာပစ္စယံ ဝါ ကရောန္တိ. အပိ နု တုမှေဟိ ဧဝရူပံ ဒိဋ္ဌံ ဝါ သုတံ ဝါ’’’တိ? ‘‘ဒိဋ္ဌဉ္စ နော, ဘန္တေ, သုတဉ္စ သုယျိဿတိ စာ’’တိ. အဋ္ဌမံ.

“What do you think, monks? Have you ever seen or heard of this: ‘This person, having abandoned distilled and fermented intoxicants which are a cause for heedlessness, abstains from distilled and fermented intoxicants which are a cause for heedlessness. On account of this, his abstention from distilled and fermented intoxicants which are a cause for heedlessness, kings seize him and execute him, imprison him, banish him, or deal with him as they see fit’?” “Certainly not, venerable sir.” “Good, monks! I too have never seen or heard of this: ‘This person, having abandoned distilled and fermented intoxicants which are a cause for heedlessness, abstains from distilled and fermented intoxicants which are a cause for heedlessness. On account of this, his abstention from distilled and fermented intoxicants which are a cause for heedlessness, kings seize him and execute him, imprison him, banish him, or deal with him as they see fit.’ But rather, they make known his evil deed thus: ‘This person, given to distilled and fermented intoxicants which are a cause for heedlessness, has deprived a woman or a man of life; this person, given to distilled and fermented intoxicants which are a cause for heedlessness, has taken what was not given from a village or a forest, which is considered theft; this person, given to distilled and fermented intoxicants which are a cause for heedlessness, has engaged in misconduct with the wives of others or with the young women of others; this person, given to distilled and fermented intoxicants which are a cause for heedlessness, has destroyed the welfare of a householder or a householder’s son through false speech.’ Then kings seize him and, on account of consuming distilled and fermented intoxicants which are a cause for heedlessness, execute him, imprison him, banish him, or deal with him as they see fit. Have you ever seen or heard of such a case?” “We have seen it, venerable sir, we have heard it, and we shall hear of it again.” Eighth.

၉. ဂိဟိသုတ္တံ

9. The Discourse on the Householder

၁၇၉. အထ [Pg.186] ခေါ အနာထပိဏ္ဍိကော ဂဟပတိ ပဉ္စမတ္တေဟိ ဥပါသကသတေဟိ ပရိဝုတော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. အထ ခေါ ဘဂဝါ အာယသ္မန္တံ သာရိပုတ္တံ အာမန္တေသိ – ‘‘ယံ ကဉ္စိ, သာရိပုတ္တ, ဇာနေယျာထ ဂိဟိံ ဩဒါတဝသနံ ပဉ္စသု သိက္ခာပဒေသု သံဝုတကမ္မန္တံ စတုန္နံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘိံ အကိစ္ဆလာဘိံ အကသိရလာဘိံ, သော အာကင်္ခမာနော အတ္တနာဝ အတ္တာနံ ဗျာကရေယျ – ‘ခီဏနိရယောမှိ ခီဏတိရစ္ဆာနယောနိ ခီဏပေတ္တိဝိသယော ခီဏာပါယဒုဂ္ဂတိဝိနိပါတော, သောတာပန္နောဟမသ္မိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော’’’တိ.

179. Then the householder Anāthapiṇḍika, surrounded by about five hundred lay followers, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Then the Blessed One addressed the Venerable Sāriputta: “Sāriputta, should you know of any householder clad in white whose actions are restrained in regard to the five training precepts, and who obtains at will, without difficulty, and without trouble, the four abidings pertaining to the higher mind, which are pleasant dwellings in this very life, that person, if they so wish, could declare of themselves: ‘For me, hell is destroyed, the animal realm is destroyed, the realm of petas is destroyed; the planes of misery, the bad destinations, the state of ruin are destroyed. I am a stream-enterer, not subject to downfall, assured, and bound for enlightenment.’”

‘‘ကတမေသု ပဉ္စသု သိက္ခာပဒေသု သံဝုတကမ္မန္တော ဟောတိ? ဣဓ, သာရိပုတ္တ, အရိယသာဝကော ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ, အဒိန္နာဒါနာ ပဋိဝိရတော ဟောတိ, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတော ဟောတိ, မုသာဝါဒါ ပဋိဝိရတော ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣမေသု ပဉ္စသု သိက္ခာပဒေသု သံဝုတကမ္မန္တော ဟောတိ.

“In which five training precepts are his actions restrained? Here, Sāriputta, a noble disciple abstains from the destruction of life, abstains from taking what is not given, abstains from misconduct in sensual pleasures, abstains from false speech, and abstains from distilled and fermented intoxicants which are a cause for heedlessness. It is in these five training precepts that his actions are restrained.

‘‘ကတမေသံ စတုန္နံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ? ဣဓ, သာရိပုတ္တ, အရိယသာဝကော ဗုဒ္ဓေ အဝေစ္စပ္ပသာဒေန သမန္နာဂတော ဟောတိ – ‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ, သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. အယမဿ ပဌမော အာဘိစေတသိကော ဒိဋ္ဌဓမ္မသုခဝိဟာရော အဓိဂတော ဟောတိ အဝိသုဒ္ဓဿ စိတ္တဿ ဝိသုဒ္ဓိယာ အပရိယောဒါတဿ စိတ္တဿ ပရိယောဒပနာယ.

“Of which four abidings pertaining to the higher mind, which are pleasant dwellings in this very life, is one an obtainer at will, without difficulty, and without trouble? Here, Sāriputta, a noble disciple is possessed of unwavering confidence in the Buddha thus: ‘Indeed, the Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Sublime One, a Knower of the world, an unsurpassed guide for persons to be tamed, a Teacher of gods and humans, an Enlightened One, a Blessed One.’ This is the first abiding pertaining to the higher mind, a pleasant dwelling in this very life, that is attained for the purification of an impure mind and for the cleansing of an uncleansed mind.

‘‘ပုန စပရံ, သာရိပုတ္တ, အရိယသာဝကော ဓမ္မေ အဝေစ္စပ္ပသာဒေန သမန္နာဂတော ဟောတိ – ‘သွာက္ခာတော ဘဂဝတာ ဓမ္မော သန္ဒိဋ္ဌိကော အကာလိကော ဧဟိပဿိကော ဩပနေယျိကော ပစ္စတ္တံ ဝေဒိတဗ္ဗော ဝိညူဟီ’တိ. အယမဿ ဒုတိယော အာဘိစေတသိကော ဒိဋ္ဌဓမ္မသုခဝိဟာရော အဓိဂတော ဟောတိ အဝိသုဒ္ဓဿ စိတ္တဿ ဝိသုဒ္ဓိယာ အပရိယောဒါတဿ စိတ္တဿ ပရိယောဒပနာယ.

“Furthermore, Sāriputta, a noble disciple is possessed of unwavering confidence in the Dhamma thus: ‘The Dhamma is well-proclaimed by the Blessed One, visible here and now, immediate, inviting one to come and see, leading onward, to be realized by the wise for themselves.’ This is the second abiding pertaining to the higher mind, a pleasant dwelling in this very life, that is attained for the purification of an impure mind and for the cleansing of an uncleansed mind.

‘‘ပုန [Pg.187] စပရံ, သာရိပုတ္တ, အရိယသာဝကော သံဃေ အဝေစ္စပ္ပသာဒေန သမန္နာဂတော ဟောတိ – ‘သုပ္ပဋိပန္နော ဘဂဝတော သာဝကသံဃော ဥဇုပ္ပဋိပန္နော ဘဂဝတော သာဝကသံဃော ဉာယပ္ပဋိပန္နော ဘဂဝတော သာဝကသံဃော သာမီစိပ္ပဋိပန္နော ဘဂဝတော သာဝကသံဃော, ယဒိဒံ စတ္တာရိ ပုရိသယုဂါနိ အဋ္ဌ ပုရိသပုဂ္ဂလာ ဧသ ဘဂဝတော သာဝကသံဃော အာဟုနေယျော ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’တိ. အယမဿ တတိယော အာဘိစေတသိကော ဒိဋ္ဌဓမ္မသုခဝိဟာရော အဓိဂတော ဟောတိ အဝိသုဒ္ဓဿ စိတ္တဿ ဝိသုဒ္ဓိယာ အပရိယောဒါတဿ စိတ္တဿ ပရိယောဒပနာယ.

“Furthermore, Sāriputta, a noble disciple is possessed of unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the methodical way, practicing the proper way. That is, the four pairs of persons, the eight individuals. This Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’ This is the third abiding pertaining to the higher mind, a pleasant dwelling in this very life, that is attained for the purification of an impure mind and for the cleansing of an uncleansed mind.

‘‘ပုန စပရံ, သာရိပုတ္တ, အရိယသာဝကော အရိယကန္တေဟိ သီလေဟိ သမန္နာဂတော ဟောတိ အခဏ္ဍေဟိ အစ္ဆိဒ္ဒေဟိ အသဗလေဟိ အကမ္မာသေဟိ ဘုဇိဿေဟိ ဝိညုပ္ပသတ္ထေဟိ အပရာမဋ္ဌေဟိ သမာဓိသံဝတ္တနိကေဟိ. အယမဿ စတုတ္ထော အာဘိစေတသိကော ဒိဋ္ဌဓမ္မသုခဝိဟာရော အဓိဂတော ဟောတိ အဝိသုဒ္ဓဿ စိတ္တဿ ဝိသုဒ္ဓိယာ အပရိယောဒါတဿ စိတ္တဿ ပရိယောဒပနာယ. ဣမေသံ စတုန္နံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ.

“Furthermore, Sāriputta, a noble disciple is possessed of virtues dear to the noble ones—unbroken, unblemished, unspotted, unmarred, liberating, praised by the wise, ungrasped, and conducive to concentration. This is the fourth abiding pertaining to the higher mind, a pleasant dwelling in this very life, that is attained for the purification of an impure mind and for the cleansing of an uncleansed mind. Of these four abidings pertaining to the higher mind, which are pleasant dwellings in this very life, one is an obtainer at will, without difficulty, and without trouble.

‘‘ယံ ကဉ္စိ, သာရိပုတ္တ, ဇာနေယျာထ ဂိဟိံ ဩဒါတဝသနံ – ဣမေသု ပဉ္စသု သိက္ခာပဒေသု သံဝုတကမ္မန္တံ, ဣမေသဉ္စ စတုန္နံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘိံ အကိစ္ဆလာဘိံ အကသိရလာဘိံ, သော အာကင်္ခမာနော အတ္တနာဝ အတ္တာနံ ဗျာကရေယျ – ‘ခီဏနိရယောမှိ ခီဏတိရစ္ဆာနယောနိ ခီဏပေတ္တိဝိသယော ခီဏာပါယဒုဂ္ဂတိဝိနိပါတော, သောတာပန္နောဟမသ္မိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော’’’တိ.

Sāriputta, whatever householder clad in white you may know to be one whose actions are restrained with regard to these five training precepts, and who obtains at will, without difficulty, and without trouble these four higher mental states that are pleasant abidings in this very life—he, if he wishes, may declare of himself: ‘Hell is ended for me, the animal realm is ended, the realm of ghosts is ended, the plane of misery, the bad destination, the state of downfall is ended. I am a stream-enterer, not subject to downfall, assured, and destined for enlightenment.’

‘‘နိရယေသု ဘယံ ဒိသွာ, ပါပါနိ ပရိဝဇ္ဇယေ;

အရိယဓမ္မံ သမာဒါယ, ပဏ္ဍိတော ပရိဝဇ္ဇယေ.

A wise person, having seen the danger in the hells, should avoid evil deeds; having undertaken the noble Dhamma, they should avoid them.

‘‘န ဟိံသေ ပါဏဘူတာနိ, ဝိဇ္ဇမာနေ ပရက္ကမေ;

မုသာ စ န ဘဏေ ဇာနံ, အဒိန္နံ န ပရာမသေ.

When making an effort, one should not harm living beings; knowing, one should not speak falsely, nor take what is not given.

‘‘သေဟိ ဒါရေဟိ သန္တုဋ္ဌော, ပရဒါရဉ္စ အာရမေ ;

မေရယံ ဝါရုဏိံ ဇန္တု, န ပိဝေ စိတ္တမောဟနိံ.

Content with one's own wives, one should keep far from the wives of others; a being should not drink fermented and distilled liquor that deludes the mind.

‘‘အနုဿရေယျ [Pg.188] သမ္ဗုဒ္ဓံ, ဓမ္မဉ္စာနုဝိတက္ကယေ;

အဗျာပဇ္ဇံ ဟိတံ စိတ္တံ, ဒေဝလောကာယ ဘာဝယေ.

One should repeatedly recollect the Fully Awakened One, and reflect upon the Dhamma; one should cultivate a mind free from ill will and conducive to welfare, for the sake of the Brahma world.

‘‘ဥပဋ္ဌိတေ ဒေယျဓမ္မေ, ပုညတ္ထဿ ဇိဂီသတော ;

သန္တေသု ပဌမံ ဒိန္နာ, ဝိပုလာ ဟောတိ ဒက္ခိဏာ.

When an object for offering is present, for one who desires merit and seeks what is wholesome, a donation given first to the good persons has an extensive result.

‘‘သန္တော ဟဝေ ပဝက္ခာမိ, သာရိပုတ္တ သုဏောဟိ မေ;

ဣတိ ကဏှာသု သေတာသု, ရောဟိဏီသု ဟရီသု ဝါ.

Indeed, Sāriputta, I will speak of the good persons; listen to me. Whether among black, white, red, or green ones,

‘‘ကမ္မာသာသု သရူပါသု, ဂေါသု ပါရေဝတာသု ဝါ;

ယာသု ကာသုစိ ဧတာသု, ဒန္တော ဇာယတိ ပုင်္ဂဝေါ.

or among variegated, similar-colored, or dove-colored cows—among any of these, a tamed, leading bull is born.

‘‘ဓောရယှော ဗလသမ္ပန္နော, ကလျာဏဇဝနိက္ကမော;

တမေဝ ဘာရေ ယုဉ္ဇန္တိ, နာဿ ဝဏ္ဏံ ပရိက္ခရေ.

Able to bear a burden, endowed with strength, possessing good and swift exertion; they yoke that very bull to the burden, they do not examine its color.

‘‘ဧဝမေဝံ မနုဿေသု, ယသ္မိံ ကိသ္မိဉ္စိ ဇာတိယေ;

ခတ္တိယေ ဗြာဟ္မဏေ ဝေဿေ, သုဒ္ဒေ စဏ္ဍာလပုက္ကုသေ.

Just so among humans, in whatever family one is born; whether in the warrior, brahmin, merchant, or worker caste, or in the outcast or scavenger caste.

‘‘ယာသု ကာသုစိ ဧတာသု, ဒန္တော ဇာယတိ သုဗ္ဗတော;

ဓမ္မဋ္ဌော သီလသမ္ပန္နော, သစ္စဝါဒီ ဟိရီမနော.

In any of these families, one of good conduct is born, who is tamed, established in Dhamma, endowed with virtue, a speaker of truth, and possessing a conscientious mind.

‘‘ပဟီနဇာတိမရဏော, ဗြဟ္မစရိယဿ ကေဝလီ;

ပန္နဘာရော ဝိသံယုတ္တော, ကတကိစ္စော အနာသဝေါ.

He has abandoned birth and death, is complete in the holy life, has laid down the burden, is unbound, has done what had to be done, and is without taints.

‘‘ပါရဂူ သဗ္ဗဓမ္မာနံ, အနုပါဒါယ နိဗ္ဗုတော;

တသ္မိဉ္စ ဝိရဇေ ခေတ္တေ, ဝိပုလာ ဟောတိ ဒက္ခိဏာ.

Having gone to the far shore of all phenomena, he is extinguished without clinging. In that dust-free field, a donation has an extensive result.

‘‘ဗာလာ စ အဝိဇာနန္တာ, ဒုမ္မေဓာ အဿုတာဝိနော;

ဗဟိဒ္ဓါ ဒဒန္တိ ဒါနာနိ, န ဟိ သန္တေ ဥပါသရေ.

The foolish, not knowing, unwise, and unlearned give gifts outside the Dispensation; they do not attend upon the good persons.

‘‘ယေ စ သန္တေ ဥပါသန္တိ, သပ္ပညေ ဓီရသမ္မတေ;

သဒ္ဓါ စ နေသံ သုဂတေ, မူလဇာတာ ပတိဋ္ဌိတာ.

But those who attend upon the good persons, who are wise and esteemed by the wise, their faith in the Well-gone One has taken root and is established.

‘‘ဒေဝလောကဉ္စ တေ ယန္တိ, ကုလေ ဝါ ဣဓ ဇာယရေ;

အနုပုဗ္ဗေန နိဗ္ဗာနံ, အဓိဂစ္ဆန္တိ ပဏ္ဍိတာ’’တိ. နဝမံ;

They go to the heavenly world, or are born here in a noble family; sequentially, the wise attain Nibbāna. The ninth sutta is finished.

၁၀. ဂဝေသီသုတ္တံ

10. The Discourse on Gavesī

၁၈၀. ဧကံ [Pg.189] သမယံ ဘဂဝါ ကောသလေသု စာရိကံ စရတိ မဟတာ ဘိက္ခုသံဃေန သဒ္ဓိံ. အဒ္ဒသာ ခေါ ဘဂဝါ အဒ္ဓါနမဂ္ဂပ္ပဋိပန္နော အညတရသ္မိံ ပဒေသေ မဟန္တံ သာလဝနံ; ဒိသွာန မဂ္ဂါ ဩက္ကမ္မ ယေန တံ သာလဝနံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တံ သာလဝနံ အဇ္ဈောဂါဟေတွာ အညတရသ္မိံ ပဒေသေ သိတံ ပါတွာကာသိ.

180. At one time, the Blessed One was journeying on tour in the Kosala country together with a great community of monks. The Blessed One, having set out on a long journey, saw a great sal-wood forest in a certain place. Having seen it, stepping off the road, he approached that sal-wood forest. Having approached and entered that sal-wood forest, he manifested a smile in a certain place.

အထ ခေါ အာယသ္မတော အာနန္ဒဿ ဧတဒဟောသိ – ‘‘ကော နု ခေါ ဟေတု ကော ပစ္စယော ဘဂဝတော သိတဿ ပါတုကမ္မာယ? န အကာရဏေန တထာဂတာ သိတံ ပါတုကရောန္တီ’’တိ. အထ ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ကော နု ခေါ, ဘန္တေ, ဟေတု ကော ပစ္စယော ဘဂဝတော သိတဿ ပါတုကမ္မာယ? န အကာရဏေန တထာဂတာ သိတံ ပါတုကရောန္တီ’’တိ.

Then this thought occurred to the Venerable Ānanda: 'What, indeed, is the cause, what is the condition for the Blessed One's manifestation of a smile? Not without a reason do the Tathāgatas manifest a smile.' Then the Venerable Ānanda said this to the Blessed One: 'What, venerable sir, is the cause, what is the condition for the Blessed One's manifestation of a smile? Not without a reason do the Tathāgatas manifest a smile.'

‘‘ဘူတပုဗ္ဗံ, အာနန္ဒ, ဣမသ္မိံ ပဒေသေ နဂရံ အဟောသိ ဣဒ္ဓဉ္စေဝ ဖီတဉ္စ ဗဟုဇနံ အာကိဏ္ဏမနုဿံ. တံ ခေါ ပနာနန္ဒ, နဂရံ ကဿပေါ ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဥပနိဿာယ ဝိဟာသိ. ကဿပဿ ခေါ ပနာနန္ဒ, ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ဂဝေသီ နာမ ဥပါသကော အဟောသိ သီလေသု အပရိပူရကာရီ. ဂဝေသိနာ ခေါ, အာနန္ဒ, ဥပါသကေန ပဉ္စမတ္တာနိ ဥပါသကသတာနိ ပဋိဒေသိတာနိ သမာဒပိတာနိ အဟေသုံ သီလေသု အပရိပူရကာရိနော. အထ ခေါ, အာနန္ဒ, ဂဝေသိဿ ဥပါသကဿ ဧတဒဟောသိ – ‘အဟံ ခေါ ဣမေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ, အဟဉ္စမှိ သီလေသု အပရိပူရကာရီ, ဣမာနိ စ ပဉ္စ ဥပါသကသတာနိ သီလေသု အပရိပူရကာရိနော. ဣစ္စေတံ သမသမံ, နတ္ထိ ကိဉ္စိ အတိရေကံ; ဟန္ဒာဟံ အတိရေကာယာ’’’တိ.

“Formerly, Ānanda, in this place there was a city that was prosperous, flourishing, with many people, and crowded with humans. And, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, dwelt in dependence on that city. Now, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, had a lay follower named Gavesī, who was not a fulfiller of the precepts. And, Ānanda, by the lay follower Gavesī, five hundred lay followers, who were not fulfillers of the precepts, had been instructed and established. Then, Ānanda, this thought occurred to the lay follower Gavesī: ‘I am indeed of great help to these five hundred lay followers, their leader, their establisher. And I am not a fulfiller of the precepts, and these five hundred lay followers are also not fulfillers of the precepts. Thus, this is exactly the same; there is nothing superior. Well now, I shall practice for superiority.’”

‘‘အထ ခေါ, အာနန္ဒ, ဂဝေသီ ဥပါသကော ယေန တာနိ ပဉ္စ ဥပါသကသတာနိ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တာနိ ပဉ္စ ဥပါသကသတာနိ ဧတဒဝေါစ – ‘အဇ္ဇတဂ္ဂေ မံ အာယသ္မန္တော သီလေသု ပရိပူရကာရိံ ဓာရေထာ’တိ! အထ ခေါ, အာနန္ဒ, တေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဧတဒဟောသိ – ‘အယျော ခေါ ဂဝေသီ အမှာကံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ. အယျော ဟိ နာမ ဂဝေသီ [Pg.190] သီလေသု ပရိပူရကာရီ ဘဝိဿတိ. ကိမင်္ဂံ ပန မယ’န္တိ ! အထ ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဥပါသကသတာနိ ယေန ဂဝေသီ ဥပါသကော တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဂဝေသိံ ဥပါသကံ ဧတဒဝေါစုံ – ‘အဇ္ဇတဂ္ဂေ အယျော ဂဝေသီ ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ သီလေသု ပရိပူရကာရိနော ဓာရေတူ’တိ. အထ ခေါ, အာနန္ဒ, ဂဝေသိဿ ဥပါသကဿ ဧတဒဟောသိ – ‘အဟံ ခေါ ဣမေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ, အဟဉ္စမှိ သီလေသု ပရိပူရကာရီ, ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ သီလေသု ပရိပူရကာရိနော. ဣစ္စေတံ သမသမံ, နတ္ထိ ကိဉ္စိ အတိရေကံ; ဟန္ဒာဟံ အတိရေကာယာ’’’တိ!

“Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers. Having approached, he said this to those five hundred lay followers: ‘From today onwards, may the venerable ones regard me as a fulfiller of the precepts!’ Then, Ānanda, this thought occurred to those five hundred lay followers: ‘The noble Gavesī is indeed of great help to us, our leader, our establisher. The noble Gavesī will indeed become a fulfiller of the precepts. What reason is there that we should not?’ Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī. Having approached, they said this to the lay follower Gavesī: ‘From today onwards, may the noble Gavesī regard these five hundred lay followers as fulfillers of the precepts.’ Then, Ānanda, this thought occurred to the lay follower Gavesī: ‘I am indeed of great help to these five hundred lay followers, their leader, their establisher. And I am a fulfiller of the precepts, and these five hundred lay followers are also fulfillers of the precepts. Thus, this is exactly the same; there is nothing superior. Well now, I shall practice for superiority!’”

‘‘အထ ခေါ, အာနန္ဒ, ဂဝေသီ ဥပါသကော ယေန တာနိ ပဉ္စ ဥပါသကသတာနိ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တာနိ ပဉ္စ ဥပါသကသတာနိ ဧတဒဝေါစ – ‘အဇ္ဇတဂ္ဂေ မံ အာယသ္မန္တော ဗြဟ္မစာရိံ ဓာရေထ အာရာစာရိ ဝိရတံ မေထုနာ ဂါမဓမ္မာ’တိ. အထ ခေါ, အာနန္ဒ, တေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဧတဒဟောသိ – ‘အယျော ခေါ ဂဝေသီ အမှာကံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ. အယျော ဟိ နာမ ဂဝေသီ ဗြဟ္မစာရီ ဘဝိဿတိ အာရာစာရီ ဝိရတော မေထုနာ ဂါမဓမ္မာ. ကိမင်္ဂံ ပန မယ’န္တိ! အထ ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဥပါသကသတာနိ ယေန ဂဝေသီ ဥပါသကော တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဂဝေသိံ ဥပါသကံ ဧတဒဝေါစုံ – ‘အဇ္ဇတဂ္ဂေ အယျော ဂဝေသီ ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ ဗြဟ္မစာရိနော ဓာရေတု အာရာစာရိနော ဝိရတာ မေထုနာ ဂါမဓမ္မာ’တိ. အထ ခေါ, အာနန္ဒ, ဂဝေသိဿ ဥပါသကဿ ဧတဒဟောသိ – ‘အဟံ ခေါ ဣမေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ. အဟဉ္စမှိ သီလေသု ပရိပူရကာရီ. ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ သီလေသု ပရိပူရကာရိနော. အဟဉ္စမှိ ဗြဟ္မစာရီ အာရာစာရီ ဝိရတော မေထုနာ ဂါမဓမ္မာ. ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ ဗြဟ္မစာရိနော အာရာစာရိနော ဝိရတာ မေထုနာ ဂါမဓမ္မာ. ဣစ္စေတံ သမသမံ, နတ္ထိ ကိဉ္စိ အတိရေကံ; ဟန္ဒာဟံ အတိရေကာယာ’’’တိ.

Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers. Having approached, he said this to those five hundred lay followers: ‘From today onwards, venerable sirs, regard me as a practitioner of the holy life, faring aloof, refraining from sexual intercourse, the practice of villagers.’ Then, Ānanda, this thought occurred to those five hundred lay followers: ‘The noble Gavesī is of great help to us, our leader, our establisher. The noble Gavesī will indeed become a practitioner of the holy life, faring aloof, refraining from sexual intercourse, the practice of villagers. Why then should we not also become so?’ Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī. Having approached, they said this to the lay follower Gavesī: ‘From today onwards, may the noble Gavesī regard these five hundred lay followers also as practitioners of the holy life, faring aloof, refraining from sexual intercourse, the practice of villagers.’ Then, Ānanda, this thought occurred to the lay follower Gavesī: ‘I am of great help to these five hundred lay followers, their leader, their establisher. I am a fulfiller of the precepts, and these five hundred lay followers are also fulfillers of the precepts. I am a practitioner of the holy life, faring aloof, refraining from sexual intercourse, the practice of villagers, and these five hundred lay followers are also practitioners of the holy life, faring aloof, refraining from sexual intercourse, the practice of villagers. Thus, this is exactly the same; there is nothing superior. Well now, I shall strive for something superior.’”

‘‘အထ ခေါ, အာနန္ဒ, ဂဝေသီ ဥပါသကော ယေန တာနိ ပဉ္စ ဥပါသကသတာနိ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တာနိ ပဉ္စ ဥပါသကသတာနိ ဧတဒဝေါစ – ‘အဇ္ဇတဂ္ဂေ မံ အာယသ္မန္တော ဧကဘတ္တိကံ ဓာရေထ ရတ္တူပရတံ ဝိရတံ [Pg.191] ဝိကာလဘောဇနာ’တိ. အထ ခေါ, အာနန္ဒ, တေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဧတဒဟောသိ – ‘အယျော ခေါ ဂဝေသီ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ. အယျော ဟိ နာမ ဂဝေသီ ဧကဘတ္တိကော ဘဝိဿတိ ရတ္တူပရတော ဝိရတော ဝိကာလဘောဇနာ. ကိမင်္ဂံ ပန မယ’န္တိ! အထ ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဥပါသကသတာနိ ယေန ဂဝေသီ ဥပါသကော တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဂဝေသိံ ဥပါသကံ ဧတဒဝေါစုံ – ‘အဇ္ဇတဂ္ဂေ အယျော ဂဝေသီ ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ ဧကဘတ္တိကေ ဓာရေတု ရတ္တူပရတေ ဝိရတေ ဝိကာလဘောဇနာ’တိ. အထ ခေါ, အာနန္ဒ, ဂဝေသိဿ ဥပါသကဿ ဧတဒဟောသိ – ‘အဟံ ခေါ ဣမေသံ ပဉ္စန္နံ ဥပါသကသတာနံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ. အဟဉ္စမှိ သီလေသု ပရိပူရကာရီ. ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ သီလေသု ပရိပူရကာရိနော. အဟဉ္စမှိ ဗြဟ္မစာရီ အာရာစာရီ ဝိရတော မေထုနာ ဂါမဓမ္မာ. ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ ဗြဟ္မစာရိနော အာရာစာရိနော ဝိရတာ မေထုနာ ဂါမဓမ္မာ. အဟဉ္စမှိ ဧကဘတ္တိကော ရတ္တူပရတော ဝိရတော ဝိကာလဘောဇနာ. ဣမာနိပိ ပဉ္စ ဥပါသကသတာနိ ဧကဘတ္တိကာ ရတ္တူပရတာ ဝိရတာ ဝိကာလဘောဇနာ. ဣစ္စေတံ သမသမံ, နတ္ထိ ကိဉ္စိ အတိရေကံ; ဟန္ဒာဟံ အတိရေကာယာ’’’တိ.

Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers. Having approached, he said to them: ‘From today onward, venerable sirs, you should regard me as one who takes one meal a day, who abstains from eating at night and refrains from food at the wrong time.’ Then, Ānanda, this thought occurred to those five hundred lay followers: ‘The venerable Gavesī is of great assistance to us, a forerunner, one who encourages us to undertake the precepts. Surely, if the venerable Gavesī is to be one who takes one meal a day, abstaining from eating at night and refraining from food at the wrong time, why then should we not do likewise?’ Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī. Having approached, they said to the lay follower Gavesī: ‘From today onward, may the venerable Gavesī regard these five hundred lay followers also as ones who take one meal a day, who abstain from eating at night and refrain from food at the wrong time.’ Then, Ānanda, this thought occurred to the lay follower Gavesī: ‘I am of great assistance to these five hundred lay followers, a forerunner, one who encourages them to undertake the precepts. I am one who fulfills the precepts perfectly, and these five hundred lay followers are also ones who fulfill the precepts perfectly. I am a celibate, living aloof, refraining from sexual intercourse, the practice of villagers. These five hundred lay followers are also celibate, living aloof, refraining from sexual intercourse, the practice of villagers. I am one who takes one meal a day, abstaining from eating at night and refraining from food at the wrong time. These five hundred lay followers are also ones who take one meal a day, abstaining from eating at night and refraining from food at the wrong time. In this respect, we are exactly the same; there is nothing superior. Well now, I shall strive for something superior!’

‘‘အထ ခေါ, အာနန္ဒ, ဂဝေသီ ဥပါသကော ယေန ကဿပေါ ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ကဿပံ ဘဂဝန္တံ အရဟန္တံ သမ္မာသမ္ဗုဒ္ဓံ ဧတဒဝေါစ – ‘လဘေယျာဟံ, ဘန္တေ, ဘဂဝတော သန္တိကေ ပဗ္ဗဇ္ဇံ လဘေယျံ ဥပသမ္ပဒ’န္တိ. အလတ္ထ ခေါ, အာနန္ဒ, ဂဝေသီ ဥပါသကော ကဿပဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကေ ပဗ္ဗဇ္ဇံ, အလတ္ထ ဥပသမ္ပဒံ. အစိရူပသမ္ပန္နော ခေါ ပနာနန္ဒ, ဂဝေသီ ဘိက္ခု ဧကော ဝူပကဋ္ဌော အပ္ပမတ္တော အာတာပီ ပဟိတတ္တော ဝိဟရန္တော နစိရဿေဝ – ယဿတ္ထာယ ကုလပုတ္တာ သမ္မဒေဝ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇန္တိ, တဒနုတ္တရံ – ဗြဟ္မစရိယပရိယောသာနံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟာသိ. ‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာ’တိ အဗ္ဘညာသိ. အညတရော စ ပနာနန္ဒ, ဂဝေသီ ဘိက္ခု အရဟတံ အဟောသိ.

Then, Ānanda, the lay follower Gavesī approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Having approached, he said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, may I receive the going forth in the Blessed One’s presence? May I receive the higher ordination?’ The lay follower Gavesī, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; he received the higher ordination. Not long after his higher ordination, Ānanda, the monk Gavesī, dwelling alone, secluded, heedful, ardent, and resolute, not long afterwards, realized for himself with direct knowledge in this very life the unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelt therein. He knew directly: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’ And so, Ānanda, the monk Gavesī became one of the Arahants.

‘‘အထ ခေါ, အာနန္ဒ, တေသ ပဉ္စန္နံ ဥပါသကသတာနံ ဧတဒဟောသိ – ‘အယျော ခေါ ဂဝေသီ အမှာကံ ဗဟူပကာရော ပုဗ္ဗင်္ဂမော သမာဒပေတာ. အယျော ဟိ နာမ ဂဝေသီ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ [Pg.192] အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိဿတိ. ကိမင်္ဂံ ပန မယ’န္တိ! အထ ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဥပါသကသတာနိ ယေန ကဿပေါ ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ကဿပံ ဘဂဝန္တံ အရဟန္တံ သမ္မာသမ္ဗုဒ္ဓံ ဧတဒဝေါစုံ – ‘လဘေယျာမ မယံ, ဘန္တေ, ဘဂဝတော သန္တိကေ ပဗ္ဗဇ္ဇံ, လဘေယျာမ ဥပသမ္ပဒ’န္တိ. အလဘိံသု ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဥပါသကသတာနိ ကဿပဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ သန္တိကေ ပဗ္ဗဇ္ဇံ, အလဘိံသု ဥပသမ္ပဒံ.

Then, Ānanda, this thought occurred to those five hundred lay followers: ‘The venerable Gavesī is of great assistance to us, a forerunner, one who encourages us to undertake the precepts. Indeed, the venerable Gavesī will shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness. Why then should we not do likewise?’ Then, Ānanda, those five hundred lay followers approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One. Having approached, they said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: ‘Venerable sir, may we receive the going forth in the Blessed One’s presence? May we receive the higher ordination?’ Those five hundred lay followers, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; they received the higher ordination.

‘‘အထ ခေါ, အာနန္ဒ, ဂဝေသိဿ ဘိက္ခုနော ဧတဒဟောသိ – ‘အဟံ ခေါ ဣမဿ အနုတ္တရဿ ဝိမုတ္တိသုခဿ နိကာမလာဘီ ဟောမိ အကိစ္ဆလာဘီ အကသိရလာဘီ. အဟော ဝတိမာနိပိ ပဉ္စ ဘိက္ခုသတာနိ ဣမဿ အနုတ္တရဿ ဝိမုတ္တိသုခဿ နိကာမလာဘိနော အဿု အကိစ္ဆလာဘိနော အကသိရလာဘိနော’တိ. အထ ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဘိက္ခုသတာနိ ဝူပကဋ္ဌာ အပ္ပမတ္တာ အာတာပိနော ပဟိတတ္တာ ဝိဟရန္တာ နစိရဿေဝ – ယဿတ္ထာယ ကုလပုတ္တာ သမ္မဒေဝ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇန္တိ, တဒနုတ္တရံ – ဗြဟ္မစရိယပရိယောသာနံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရိံသု. ‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာ’တိ အဗ္ဘညိံသု’’.

Then, Ānanda, this thought occurred to the monk Gavesī: ‘I am one who obtains this unsurpassed bliss of liberation at will, without difficulty, without trouble. Oh, may these five hundred monks also become ones who obtain this unsurpassed bliss of liberation at will, without difficulty, without trouble!’ Then, Ānanda, those five hundred monks, dwelling secluded, heedful, ardent, and resolute, not long afterwards, realized for themselves with direct knowledge in this very life that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and having entered upon it, they dwelt therein. They knew directly: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further for this state of being.’

‘‘ဣတိ ခေါ, အာနန္ဒ, တာနိ ပဉ္စ ဘိက္ခုသတာနိ ဂဝေသီပမုခါနိ ဥတ္တရုတ္တရိ ပဏီတပဏီတံ ဝါယမမာနာ အနုတ္တရံ ဝိမုတ္တိံ သစ္ဆာကံသု. တသ္မာတိဟ, အာနန္ဒ, ဧဝံ သိက္ခိတဗ္ဗံ – ‘ဥတ္တရုတ္တရိ ပဏီတပဏီတံ ဝါယမမာနာ အနုတ္တရံ ဝိမုတ္တိံ သစ္ဆိကရိဿာမာ’တိ. ဧဝဉှိ ဝေါ, အာနန္ဒ, သိက္ခိတဗ္ဗ’’န္တိ. ဒသမံ.

“Thus, Ānanda, those five hundred monks with Gavesī as their chief, by striving ever higher and for what is ever more excellent, realized the unsurpassed liberation. Therefore, Ānanda, you should train in this way: ‘By striving ever higher and for what is ever more excellent, we will realize the unsurpassed liberation.’ This, Ānanda, is how you should train.” The tenth.

ဥပါသကဝဂ္ဂေါ တတိယော.

The Chapter on Lay Followers, the Third.

တဿုဒ္ဒါနံ –

The summary:

သာရဇ္ဇံ ဝိသာရဒေါ နိရယံ, ဝေရံ စဏ္ဍာလပဉ္စမံ;

ပီတိ ဝဏိဇ္ဇာ ရာဇာနော, ဂိဟီ စေဝ ဂဝေသိနာတိ.

Timidity, the Confident, Hell, Enmity, and the Outcaste as the fifth; Rapture, Trade, Kings, the Householder, and Gavesī.

(၁၉) ၄. အရညဝဂ္ဂေါ

(19) 4. The Chapter on Forest-Dwellers

၁. အာရညိကသုတ္တံ

1. The Discourse on Forest-Dwellers

၁၈၁. ‘‘ပဉ္စိမေ[Pg.193], ဘိက္ခဝေ, အာရညိကာ. ကတမေ ပဉ္စ? မန္ဒတ္တာ မောမူဟတ္တာ အာရညိကော ဟောတိ, ပါပိစ္ဆော ဣစ္ဆာပကတော အာရညိကော ဟောတိ, ဥမ္မာဒါ စိတ္တက္ခေပါ အာရညိကော ဟောတိ, ဝဏ္ဏိတံ ဗုဒ္ဓေဟိ ဗုဒ္ဓသာဝကေဟီတိ အာရညိကော ဟောတိ, အပ္ပိစ္ဆတံယေဝ နိဿာယ သန္တုဋ္ဌိံယေဝ နိဿာယ သလ္လေခံယေဝ နိဿာယ ပဝိဝေကံယေဝ နိဿာယ ဣဒမတ္ထိတံယေဝ နိဿာယ အာရညိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာရညိကာ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ အာရညိကာနံ ယွာယံ အာရညိကော အပ္ပိစ္ဆတံယေဝ နိဿာယ သန္တုဋ္ဌိံယေဝ နိဿာယ သလ္လေခံယေဝ နိဿာယ ပဝိဝေကံယေဝ နိဿာယ ဣဒမတ္ထိတံယေဝ နိဿာယ အာရညိကော ဟောတိ, အယံ ဣမေသံ ပဉ္စန္နံ အာရညိကာနံ အဂ္ဂေါ စ သေဋ္ဌော စ မောက္ခော စ ဥတ္တမော စ ပဝရော စ.

181. “Monks, there are these five types of forest-dwellers. Which five? One is a forest-dweller due to dullness and delusion; one is a forest-dweller due to evil wishes, being overcome by desire; one is a forest-dweller due to madness and mental distraction; one is a forest-dweller thinking, ‘This is praised by the Buddhas and the disciples of the Buddhas’; and one is a forest-dweller relying only on fewness of wishes, relying only on contentment, relying only on effacement, relying only on seclusion, and relying only on this very purpose. These, monks, are the five types of forest-dwellers. Of these five types of forest-dwellers, monks, the one who is a forest-dweller relying only on fewness of wishes, relying only on contentment, relying only on effacement, relying only on seclusion, and relying only on this very purpose—this one, of these five types of forest-dwellers, is the foremost, the best, the chief, the highest, and the most excellent.”

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဂဝါ ခီရံ, ခီရမှာ ဒဓိ, ဒဓိမှာ နဝနီတံ, နဝနီတမှာ သပ္ပိ, သပ္ပိမှာ သပ္ပိမဏ္ဍော, သပ္ပိမဏ္ဍော တတ္ထ အဂ္ဂမက္ခာယတိ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣမေသံ ပဉ္စန္နံ အာရညိကာနံ ယွာယံ အာရညိကော အပ္ပိစ္ဆတံယေဝ နိဿာယ သန္တုဋ္ဌိံယေဝ နိဿာယ သလ္လေခံယေဝ နိဿာယ ပဝိဝေကံယေဝ နိဿာယ ဣဒမတ္ထိတံယေဝ နိဿာယ အာရညိကော ဟောတိ, အယံ ဣမေသံ ပဉ္စန္နံ အာရညိကာနံ အဂ္ဂေါ စ သေဋ္ဌော စ မောက္ခော စ ဥတ္တမော စ ပဝရော စာ’’တိ. ပဌမံ.

“Just as, monks, from a cow comes milk; from milk, curd; from curd, fresh butter; from fresh butter, ghee; and from ghee, the cream of ghee—and the cream of ghee is said to be the foremost among them; even so, monks, of these five types of forest-dwellers, the one who is a forest-dweller relying only on fewness of wishes, relying only on contentment, relying only on effacement, relying only on seclusion, and relying only on this very purpose—this one, of these five types of forest-dwellers, is the foremost, the best, the chief, the highest, and the most excellent.” First.

၂. စီဝရသုတ္တံ

2. The Discourse on Robes

၁၈၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ပံသုကူလိကာ. ကတမေ ပဉ္စ? မန္ဒတ္တာ မောမူဟတ္တာ ပံသုကူလိကော ဟောတိ…ပေ… ဣဒမတ္ထိတံယေဝ နိဿာယ ပံသုကူလိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ပံသုကူလိကာ’’တိ. ဒုတိယံ.

182. “Monks, there are these five types of rag-robe-wearers. Which five? One is a rag-robe-wearer due to dullness and delusion… and one is a rag-robe-wearer relying only on this very purpose. These, monks, are the five types of rag-robe-wearers.” Second.

၃. ရုက္ခမူလိကသုတ္တံ

3. The Discourse on Tree-Root-Dwellers

၁၈၃. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ရုက္ခမူလိကာ. ကတမေ ပဉ္စ? မန္ဒတ္တာ မောမူဟတ္တာ ရုက္ခမူလိကော ဟောတိ…ပေ… ဣဒမတ္ထိတံယေဝ နိဿာယ ရုက္ခမူလိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ရုက္ခမူလိကာ’’တိ. တတိယံ.

183. “Monks, there are these five types of tree-root-dwellers. Which five? One is a tree-root-dweller due to dullness and delusion… and one is a tree-root-dweller relying only on this very purpose. These, monks, are the five types of tree-root-dwellers.” Third.

၄. သောသာနိကသုတ္တံ

4. The Discourse on Charnel-Ground-Dwellers

၁၈၄. ‘‘ပဉ္စိမေ[Pg.194], ဘိက္ခဝေ, သောသာနိကာ. ကတမေ ပဉ္စ? မန္ဒတ္တာ မောမူဟတ္တာ သောသာနိကော ဟောတိ…ပေ… ဣဒမတ္ထိတံယေဝ နိဿာယ သောသာနိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ သောသာနိကာ’’တိ. စတုတ္ထံ.

184. “Monks, there are these five types of charnel-ground-dwellers. Which five? One is a charnel-ground-dweller due to dullness and delusion… and one is a charnel-ground-dweller relying only on this very purpose. These, monks, are the five types of charnel-ground-dwellers.” Fourth.

၅. အဗ္ဘောကာသိကသုတ္တံ

5. The Discourse on Open-Air-Dwellers

၁၈၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အဗ္ဘောကာသိကာ…ပေ…. ပဉ္စမံ.

185. “Monks, there are these five types of open-air-dwellers….” Fifth.

၆. နေသဇ္ဇိကသုတ္တံ

6. The Discourse on the Sitter's Practice

၁၈၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, နေသဇ္ဇိကာ…ပေ…. ဆဋ္ဌံ.

186. “Monks, there are these five types of those who undertake the sitter's practice….” Sixth.

၇. ယထာသန္ထတိကသုတ္တံ

7. The Discourse on the Any-Lodging-User's Practice

၁၈၇. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ယထာသန္ထတိကာ…ပေ…. သတ္တမံ.

187. “Monks, there are these five types of those who undertake the any-lodging-user's practice….” Seventh.

၈. ဧကာသနိကသုတ္တံ

8. The Discourse on the One-Session-Eater's Practice

၁၈၈. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဧကာသနိကာ…ပေ…. အဋ္ဌမံ.

188. “Monks, there are these five types of those who undertake the one-session-eater's practice….” Eighth.

၉. ခလုပစ္ဆာဘတ္တိကသုတ္တံ

9. The Discourse on the Later-Food-Refuser's Practice

၁၈၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ခလုပစ္ဆာဘတ္တိကာ…ပေ…. နဝမံ.

189. “Monks, there are these five types of those who undertake the later-food-refuser's practice….” Ninth.

၁၀. ပတ္တပိဏ္ဍိကသုတ္တံ

10. The Discourse on the Alms-Bowl-Eater's Practice

၁၉၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ပတ္တပိဏ္ဍိကာ. ကတမေ ပဉ္စ? မန္ဒတ္တာ မောမူဟတ္တာ ပတ္တပိဏ္ဍိကော ဟောတိ, ပါပိစ္ဆော ဣစ္ဆာပကတော ပတ္တပိဏ္ဍိကော ဟောတိ, ဥမ္မာဒါ စိတ္တက္ခေပါ ပတ္တပိဏ္ဍိကော ဟောတိ, ‘ဝဏ္ဏိတံ ဗုဒ္ဓေဟိ ဗုဒ္ဓသာဝကေဟီ’တိ ပတ္တပိဏ္ဍိကော ဟောတိ, အပ္ပိစ္ဆတံယေဝ နိဿာယ သန္တုဋ္ဌိံယေဝ နိဿာယ သလ္လေခံယေဝ နိဿာယ ပဝိဝေကံယေဝ နိဿာယ ဣဒမတ္ထိတံယေဝ နိဿာယ ပတ္တပိဏ္ဍိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ပတ္တပိဏ္ဍိကာ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ပတ္တပိဏ္ဍိကာနံ ယွာယံ ပတ္တပိဏ္ဍိကော အပ္ပိစ္ဆတံယေဝ နိဿာယ သန္တုဋ္ဌိံယေဝ နိဿာယ သလ္လေခံယေဝ [Pg.195] နိဿာယ ပဝိဝေကံယေဝ နိဿာယ ဣဒမတ္ထိတံယေဝ နိဿာယ ပတ္တပိဏ္ဍိကော ဟောတိ, အယံ ဣမေသံ ပဉ္စန္နံ ပတ္တပိဏ္ဍိကာနံ အဂ္ဂေါ စ သေဋ္ဌော စ မောက္ခော စ ဥတ္တမော စ ပဝရော စ.

190. “Monks, there are these five types of those who undertake the alms-bowl-eater's practice. Which five? One undertakes the alms-bowl-eater's practice due to dullness and delusion; one undertakes the alms-bowl-eater's practice due to evil wishes, being overcome by desire; one undertakes the alms-bowl-eater's practice due to madness and mental distraction; one undertakes the alms-bowl-eater's practice thinking, ‘This has been praised by the Buddhas and the disciples of the Buddhas’; and one undertakes the alms-bowl-eater's practice relying only on fewness of wishes, relying only on contentment, relying only on effacement, relying only on seclusion, and relying only on this very purpose. These, monks, are the five types of those who undertake the alms-bowl-eater's practice. Of these five types of those who undertake the alms-bowl-eater's practice, monks, the one who undertakes the alms-bowl-eater's practice relying only on fewness of wishes, relying only on contentment, relying only on effacement, relying only on seclusion, and relying only on this very purpose—this one is the foremost, the best, the chief, the highest, and the most excellent of these five.”

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဂဝါ ခီရံ, ခီရမှာ ဒဓိ, ဒဓိမှာ နဝနီတံ, နဝနီတမှာ သပ္ပိ, သပ္ပိမှာ သပ္ပိမဏ္ဍော, သပ္ပိမဏ္ဍော တတ္ထ အဂ္ဂမက္ခာယတိ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣမေသံ ပဉ္စန္နံ ပတ္တပိဏ္ဍိကာနံ ယွာယံ ပတ္တပိဏ္ဍိကော အပ္ပိစ္ဆတံယေဝ နိဿာယ သန္တုဋ္ဌိံယေဝ နိဿာယ သလ္လေခံယေဝ နိဿာယ ပဝိဝေကံယေဝ နိဿာယ ဣဒမတ္ထိတံယေဝ နိဿာယ ပတ္တပိဏ္ဍိကော ဟောတိ, အယံ ဣမေသံ ပဉ္စန္နံ ပတ္တပိဏ္ဍိကာနံ အဂ္ဂေါ စ သေဋ္ဌော စ မောက္ခော စ ဥတ္တမော စ ပဝရော စာ’’တိ. ဒသမံ.

“Just as, monks, from a cow comes milk, from milk curd, from curd fresh butter, from fresh butter ghee, and from ghee the cream of ghee, and the cream of ghee is said to be the chief among them; in the same way, monks, of these five who undertake the alms-bowl-eater's practice, the one who undertakes the alms-bowl-eater's practice relying only on fewness of wishes, only on contentment, only on effacement, only on seclusion, and only on this very aim—this one is the chief, the best, the foremost, the highest, and the most excellent of these five.” Tenth.

အရညဝဂ္ဂေါ စတုတ္ထော.

The Forest Chapter, the Fourth.

တဿုဒ္ဒါနံ –

The summary verse:

အရညံ စီဝရံ ရုက္ခ, သုသာနံ အဗ္ဘောကာသိကံ;

နေသဇ္ဇံ သန္ထတံ ဧကာသနိကံ, ခလုပစ္ဆာပိဏ္ဍိကေန စာတိ.

The Forest-Dweller, the Rag-Robe-Wearer, the Tree-Root-Dweller, the Charnel-Ground-Dweller, the Open-Air-Dweller, the Sitter, the Any-Lodging-User, the One-Session-Eater, the Later-Food-Refuser, and the Alms-Food-Eater.

(၂၀) ၅. ဗြာဟ္မဏဝဂ္ဂေါ

(20) 5. The Chapter on Brahmins

၁. သောဏသုတ္တံ

1. The Sutta on Dogs

၁၉၁. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ပေါရာဏာ ဗြာဟ္မဏဓမ္မာ ဧတရဟိ သုနခေသု သန္ဒိဿန္တိ, နော ဗြာဟ္မဏေသု. ကတမေ ပဉ္စ? ပုဗ္ဗေ သုဒံ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ဗြာဟ္မဏိံယေဝ ဂစ္ဆန္တိ, နော အဗြာဟ္မဏိံ. ဧတရဟိ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ဗြာဟ္မဏိမ္ပိ ဂစ္ဆန္တိ, အဗြာဟ္မဏိမ္ပိ ဂစ္ဆန္တိ. ဧတရဟိ, ဘိက္ခဝေ, သုနခါ သုနခိံယေဝ ဂစ္ဆန္တိ, နော အသုနခိံ. အယံ, ဘိက္ခဝေ, ပဌမော ပေါရာဏော ဗြာဟ္မဏဓမ္မော ဧတရဟိ သုနခေသု သန္ဒိဿတိ, နော ဗြာဟ္မဏေသု.

191. “Monks, these five ancient qualities of brahmins are now seen among dogs, not among brahmins. Which five? Formerly, monks, brahmins consorted only with brahmin women, not with non-brahmin women. But now, monks, brahmins consort with brahmin women and also with non-brahmin women. Now, monks, dogs consort only with female dogs, not with females that are not dogs. This, monks, is the first ancient quality of brahmins that is now seen among dogs, not among brahmins.

‘‘ပုဗ္ဗေ သုဒံ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ဗြာဟ္မဏိံ ဥတုနိံယေဝ ဂစ္ဆန္တိ, နော အနုတုနိံ. ဧတရဟိ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ဗြာဟ္မဏိံ ဥတုနိမ္ပိ ဂစ္ဆန္တိ, အနုတုနိမ္ပိ ဂစ္ဆန္တိ[Pg.196]. ဧတရဟိ, ဘိက္ခဝေ, သုနခါ သုနခိံ ဥတုနိံယေဝ ဂစ္ဆန္တိ, နော အနုတုနိံ. အယံ, ဘိက္ခဝေ, ဒုတိယော ပေါရာဏော ဗြာဟ္မဏဓမ္မော ဧတရဟိ သုနခေသု သန္ဒိဿတိ, နော ဗြာဟ္မဏေသု.

“Formerly, monks, brahmins consorted with a brahmin woman only during her season, not outside her season. But now, monks, brahmins consort with a brahmin woman both during and outside her season. Now, monks, dogs consort with a female dog only during her season, not outside her season. This, monks, is the second ancient quality of brahmins that is now seen among dogs, not among brahmins.

‘‘ပုဗ္ဗေ သုဒံ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ဗြာဟ္မဏိံ နေဝ ကိဏန္တိ နော ဝိက္ကိဏန္တိ, သမ္ပိယေနေဝ သံဝါသံ သံဗန္ဓာယ သံပဝတ္တေန္တိ. ဧတရဟိ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ဗြာဟ္မဏိံ ကိဏန္တိပိ ဝိက္ကိဏန္တိပိ, သမ္ပိယေနပိ သံဝါသံ သံဗန္ဓာယ သံပဝတ္တေန္တိ. ဧတရဟိ, ဘိက္ခဝေ, သုနခါ သုနခိံ နေဝ ကိဏန္တိ နော ဝိက္ကိဏန္တိ, သမ္ပိယေနေဝ သံဝါသံ သံဗန္ဓာယ သံပဝတ္တေန္တိ. အယံ, ဘိက္ခဝေ, တတိယော ပေါရာဏော ဗြာဟ္မဏဓမ္မော ဧတရဟိ သုနခေသု သန္ဒိဿတိ, နော ဗြာဟ္မဏေသု.

“Formerly, monks, brahmins neither bought nor sold brahmin women; they lived together for the sake of union solely out of mutual affection. But now, monks, brahmins both buy and sell brahmin women, and they also live together for the sake of union out of mutual affection. Now, monks, dogs neither buy nor sell female dogs; they live together for the sake of union solely out of mutual affection. This, monks, is the third ancient quality of brahmins that is now seen among dogs, not among brahmins.

‘‘ပုဗ္ဗေ သုဒံ, ဘိက္ခဝေ, ဗြာဟ္မဏာ န သန္နိဓိံ ကရောန္တိ ဓနဿပိ ဓညဿပိ ရဇတဿပိ ဇာတရူပဿပိ. ဧတရဟိ, ဘိက္ခဝေ, ဗြာဟ္မဏာ သန္နိဓိံ ကရောန္တိ ဓနဿပိ ဓညဿပိ ရဇတဿပိ ဇာတရူပဿပိ. ဧတရဟိ, ဘိက္ခဝေ, သုနခါ န သန္နိဓိံ ကရောန္တိ ဓနဿပိ ဓညဿပိ ရဇတဿပိ ဇာတရူပဿပိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ပေါရာဏော ဗြာဟ္မဏဓမ္မော ဧတရဟိ သုနခေသု သန္ဒိဿတိ, နော ဗြာဟ္မဏေသု.

“Formerly, monks, brahmins did not store up wealth, grain, silver, or gold. But now, monks, brahmins store up wealth, grain, silver, and gold. Now, monks, dogs do not store up wealth, grain, silver, or gold. This, monks, is the fourth ancient quality of brahmins that is now seen among dogs, not among brahmins.

‘‘ပုဗ္ဗေ သုဒံ, ဘိက္ခဝေ, ဗြာဟ္မဏာ သာယံ သာယမာသာယ ပါတော ပါတရာသာယ ဘိက္ခံ ပရိယေသန္တိ. ဧတရဟိ, ဘိက္ခဝေ, ဗြာဟ္မဏာ ယာဝဒတ္ထံ ဥဒရာဝဒေဟကံ ဘုဉ္ဇိတွာ အဝသေသံ အာဒါယ ပက္ကမန္တိ. ဧတရဟိ, ဘိက္ခဝေ, သုနခါ သာယံ သာယမာသာယ ပါတော ပါတရာသာယ ဘိက္ခံ ပရိယေသန္တိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ပေါရာဏော ဗြာဟ္မဏဓမ္မော ဧတရဟိ သုနခေသု သန္ဒိဿတိ, နော ဗြာဟ္မဏေသု. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ပေါရာဏာ ဗြာဟ္မဏဓမ္မာ ဧတရဟိ သုနခေသု သန္ဒိဿန္တိ, နော ဗြာဟ္မဏေသူ’’တိ. ပဌမံ.

“Formerly, monks, brahmins sought alms in the evening for the evening meal and in the morning for the morning meal. But now, monks, brahmins eat until their bellies are full, and then take the leftovers and depart. Now, monks, dogs seek alms in the evening for the evening meal and in the morning for the morning meal. This, monks, is the fifth ancient quality of brahmins that is now seen among dogs, not among brahmins. These, monks, are the five ancient qualities of brahmins that are now seen among dogs, not among brahmins.” First.

၂. ဒေါဏဗြာဟ္မဏသုတ္တံ

2. The Discourse to the Brahmin Doṇa

၁၉၂. အထ ခေါ ဒေါဏော ဗြာဟ္မဏော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ ဒေါဏော ဗြာဟ္မဏော ဘဂဝန္တံ ဧတဒဝေါစ –

192. Then the brahmin Doṇa approached the Blessed One. Having approached, he exchanged friendly greetings with the Blessed One. When they had concluded their courteous and amiable talk, he sat down to one side. Sitting to one side, the brahmin Doṇa said this to the Blessed One:

‘‘သုတံ [Pg.197] မေတံ, ဘော ဂေါတမ – ‘န သမဏော ဂေါတမော ဗြာဟ္မဏေ ဇိဏ္ဏေ ဝုဍ္ဎေ မဟလ္လကေ အဒ္ဓဂတေ ဝယောအနုပ္ပတ္တေ အဘိဝါဒေတိ ဝါ ပစ္စုဋ္ဌေတိ ဝါ အာသနေန ဝါ နိမန္တေတီ’တိ. တယိဒံ, ဘော ဂေါတမ, တထေဝ. န ဟိ ဘဝံ ဂေါတမော ဗြာဟ္မဏေ ဇိဏ္ဏေ ဝုဍ္ဎေ မဟလ္လကေ အဒ္ဓဂတေ ဝယောအနုပ္ပတ္တေ အဘိဝါဒေတိ ဝါ ပစ္စုဋ္ဌေတိ ဝါ အာသနေန ဝါ နိမန္တေတိ. တယိဒံ, ဘော ဂေါတမ, န သမ္ပန္နမေဝါ’’တိ. ‘‘တွမ္ပိ နော, ဒေါဏ, ဗြာဟ္မဏော ပဋိဇာနာသီ’’တိ? ‘‘ယဉှိ တံ, ဘော ဂေါတမ, သမ္မာ ဝဒမာနော ဝဒေယျ – ‘ဗြာဟ္မဏော ဥဘတော သုဇာတော – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန, အဇ္ဈာယကော မန္တဓရော, တိဏ္ဏံ ဝေဒါနံ ပါရဂူ သနိဃဏ္ဍုကေဋုဘာနံ သာက္ခရပ္ပဘေဒါနံ ဣတိဟာသပဉ္စမာနံ, ပဒကော ဝေယျာကရဏော လောကာယတမဟာပုရိသလက္ခဏေသု အနဝယော’တိ, မမေဝ တံ, ဘော ဂေါတမ, သမ္မာ ဝဒမာနော ဝဒေယျ. အဟဉှိ, ဘော ဂေါတမ, ဗြာဟ္မဏော ဥဘတော သုဇာတော – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန, အဇ္ဈာယကော မန္တဓရော, တိဏ္ဏံ ဝေဒါနံ ပါရဂူ သနိဃဏ္ဍုကေဋုဘာနံ သာက္ခရပ္ပဘေဒါနံ ဣတိဟာသပဉ္စမာနံ, ပဒကော ဝေယျာကရဏော လောကာယတမဟာပုရိသလက္ခဏေသု အနဝယော’’တိ.

“I have heard this, Master Gotama: ‘The ascetic Gotama does not pay homage to aged, old, and venerable brahmins who are advanced in years and have reached the final stage of life, nor does he rise up for them, nor invite them with a seat.’ This, Master Gotama, is just so. For the venerable Gotama does not pay homage to aged, old, and venerable brahmins who are advanced in years and have reached the final stage of life, nor does he rise up for them, nor invite them with a seat. This, Master Gotama, is not proper.” “Doṇa, do you too profess to be a brahmin?” “Master Gotama, if anyone were to speak rightly, they would say: ‘A brahmin well-born on both sides—from his mother and from his father, of pure conception, up to the seventh generation of ancestors, unassailed and unreproached regarding birth; a reciter and master of the mantras, a master of the three Vedas with their vocabularies, ritual manuals, phonology, and etymology, with history as the fifth; versed in prosody and grammar, proficient in worldly lore and the marks of a great man’—then, Master Gotama, speaking rightly, they would be speaking of me. For I, Master Gotama, am a brahmin well-born on both sides—from his mother and from his father, of pure conception, up to the seventh generation of ancestors, unassailed and unreproached regarding birth; a reciter and master of the mantras, a master of the three Vedas with their vocabularies, ritual manuals, phonology, and etymology, with history as the fifth; versed in prosody and grammar, proficient in worldly lore and the marks of a great man.”

‘‘ယေ ခေါ, တေ ဒေါဏ, ဗြာဟ္မဏာနံ ပုဗ္ဗကာ ဣသယော မန္တာနံ ကတ္တာရော မန္တာနံ ပဝတ္တာရော, ယေသမိဒံ ဧတရဟိ ဗြာဟ္မဏာ ပေါရာဏံ မန္တပဒံ ဂီတံ ပဝုတ္တံ သမိဟိတံ တဒနုဂါယန္တိ တဒနုဘာသန္တိ ဘာသိတမနုဘာသန္တိ သဇ္ဈာယိတမနုသဇ္ဈာယန္တိ ဝါစိတမနုဝါစေန္တိ, သေယျထိဒံ – အဋ္ဌကော, ဝါမကော, ဝါမဒေဝေါ, ဝေဿာမိတ္တော, ယမဒဂ္ဂိ, အင်္ဂီရသော, ဘာရဒွါဇော, ဝါသေဋ္ဌော, ကဿပေါ, ဘဂု; တျာဿု’မေ ပဉ္စ ဗြာဟ္မဏေ ပညာပေန္တိ – ဗြဟ္မသမံ, ဒေဝသမံ, မရိယာဒံ, သမ္ဘိန္နမရိယာဒံ, ဗြာဟ္မဏစဏ္ဍာလံယေဝ ပဉ္စမံ. တေသံ တွံ ဒေါဏ, ကတမော’’တိ?

“Doṇa, those ancient seers of the brahmins, the composers and promulgators of the mantras, whose ancient body of mantras is now chanted, spoken, and compiled by the brahmins of today—who chant after them, speak after them, repeat what was spoken, recite what was recited, and teach what was taught—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu; they designated these five kinds of brahmins: one equal to Brahmā, one equal to the devas, one who observes the limits, one who has transgressed the limits, and, as the fifth, a brahmin outcast. Among these, Doṇa, which one are you?”

‘‘န ခေါ မယံ, ဘော ဂေါတမ, ပဉ္စ ဗြာဟ္မဏေ ဇာနာမ, အထ ခေါ မယံ ဗြာဟ္မဏာတွေဝ ဇာနာမ. သာဓု မေ ဘဝံ ဂေါတမော တထာ ဓမ္မံ ဒေသေတု ယထာ အဟံ ဣမေ ပဉ္စ ဗြာဟ္မဏေ ဇာနေယျ’’န္တိ. ‘‘တေန ဟိ, ဗြာဟ္မဏ, သုဏောဟိ, သာဓုကံ [Pg.198] မနသိ ကရောဟိ; ဘာသိဿာမီ’’တိ. ‘‘ဧဝံ ဘော’’တိ ခေါ ဒေါဏော ဗြာဟ္မဏော ဘဂဝတော ပစ္စဿောသိ. ဘဂဝါ ဧတဒဝေါစ –

“Indeed, Master Gotama, we do not know of these five kinds of brahmins; we only know of ‘brahmins.’ It would be good if the venerable Gotama would teach the Dhamma in such a way that I might come to know these five kinds of brahmins.” “Then, brahmin, listen and attend carefully; I will speak.” “Yes, venerable sir,” the brahmin Doṇa replied to the Blessed One. The Blessed One said this:

‘‘ကထဉ္စ, ဒေါဏ, ဗြာဟ္မဏော ဗြဟ္မသမော ဟောတိ? ဣဓ, ဒေါဏ, ဗြာဟ္မဏော ဥဘတော သုဇာတော ဟောတိ – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန. သော အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရတိ မန္တေ အဓီယမာနော. အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရိတွာ မန္တေ အဓီယိတွာ အာစရိယဿ အာစရိယဓနံ ပရိယေသတိ ဓမ္မေနေဝ, နော အဓမ္မေန.

“And how, Doṇa, is a brahmin equal to Brahmā? Here, Doṇa, a brahmin is well-born on both sides—from his mother and from his father, of pure conception, up to the seventh generation of ancestors, unassailed and unreproached regarding birth. For forty-eight years he lives the youthful holy life while studying the mantras. Having lived the youthful holy life for forty-eight years and studied the mantras, he seeks the teacher’s fee for his teacher righteously, not unrighteously.

‘‘တတ္ထ စ, ဒေါဏ, ကော ဓမ္မော? နေဝ ကသိယာ န ဝဏိဇ္ဇာယ န ဂေါရက္ခေန န ဣဿတ္ထေန န ရာဇပေါရိသေန န သိပ္ပညတရေန, ကေဝလံ ဘိက္ခာစရိယာယ ကပါလံ အနတိမညမာနော. သော အာစရိယဿ အာစရိယဓနံ နိယျာဒေတွာ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇတိ. သော ဧဝံ ပဗ္ဗဇိတော သမာနော မေတ္တာသဟဂတေန စေတသာ ဧကံ ဒိသံ ဖရိတွာ ဝိဟရတိ, တထာ ဒုတိယံ တထာ တတိယံ တထာ စတုတ္ထံ, ဣတိ ဥဒ္ဓမဓော တိရိယံ သဗ္ဗဓိ သဗ္ဗတ္တတာယ သဗ္ဗာဝန္တံ လောကံ မေတ္တာသဟဂတေန စေတသာ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန ဖရိတွာ ဝိဟရတိ. ကရုဏာ…ပေ… မုဒိတာ… ဥပေက္ခာသဟဂတေန စေတသာ ဧကံ ဒိသံ ဖရိတွာ ဝိဟရတိ, တထာ ဒုတိယံ တထာ တတိယံ တထာ စတုတ္ထံ, ဣတိ ဥဒ္ဓမဓော တိရိယံ သဗ္ဗဓိ သဗ္ဗတ္တတာယ သဗ္ဗာဝန္တံ လောကံ ဥပေက္ခာသဟဂတေန စေတသာ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန ဖရိတွာ ဝိဟရတိ. သော ဣမေ စတ္တာရော ဗြဟ္မဝိဟာရေ ဘာဝေတွာ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ ဗြဟ္မလောကံ ဥပပဇ္ဇတိ. ဧဝံ ခေါ, ဒေါဏ, ဗြာဟ္မဏော ဗြဟ္မသမော ဟောတိ.

“And what, Doṇa, is the righteous way here? Not by farming, not by trade, not by cattle-keeping, not by archery, not by royal service, not by any other craft, but solely by the practice of gathering alms, not disdaining the alms bowl. Having handed over the teacher’s fee to his teacher, having shaved off his hair and beard and donned the saffron robes, he goes forth from the household life into homelessness. Having thus gone forth, he dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness—abundant, exalted, immeasurable, without hostility, and without ill will. He dwells pervading one direction with a mind imbued with compassion… with appreciative joy… with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity—abundant, exalted, immeasurable, without hostility, and without ill will. Having developed these four divine abidings, with the breakup of the body, after death, he is reborn in a good destination, in the world of Brahmā. In this way, Doṇa, a brahmin is equal to Brahmā.”

‘‘ကထဉ္စ, ဒေါဏ, ဗြာဟ္မဏော ဒေဝသမော ဟောတိ? ဣဓ, ဒေါဏ, ဗြာဟ္မဏော ဥဘတော သုဇာတော ဟောတိ – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန[Pg.199]. သော အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရတိ မန္တေ အဓီယမာနော. အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရိတွာ မန္တေ အဓီယိတွာ အာစရိယဿ အာစရိယဓနံ ပရိယေသတိ ဓမ္မေနေဝ, နော အဓမ္မေန. တတ္ထ စ, ဒေါဏ, ကော ဓမ္မော? နေဝ ကသိယာ န ဝဏိဇ္ဇာယ န ဂေါရက္ခေန န ဣဿတ္ထေန န ရာဇပေါရိသေန န သိပ္ပညတရေန, ကေဝလံ ဘိက္ခာစရိယာယ ကပါလံ အနတိမညမာနော. သော အာစရိယဿ အာစရိယဓနံ နိယျာဒေတွာ ဒါရံ ပရိယေသတိ ဓမ္မေနေဝ, နော အဓမ္မေန.

“And how, Doṇa, is a brahmin equal to a deva? Here, Doṇa, a brahmin is well-born on both sides—from his mother and from his father, of pure conception, up to the seventh generation of ancestors, unassailed and unreproached regarding birth. He lives the youthful holy life for forty-eight years while studying the mantras. Having lived the youthful holy life for forty-eight years and studied the mantras, he seeks a teacher’s fee for his teacher righteously, not unrighteously. And what, Doṇa, is the righteous way in this case? Not by farming, not by trade, not by cattle-herding, not by the profession of arms, not by royal service, nor by any other craft, but solely by the practice of alms-gathering, not disdaining the bowl. Having presented the teacher’s fee to his teacher, he seeks a wife righteously, not unrighteously.”

‘‘တတ္ထ စ, ဒေါဏ, ကော ဓမ္မော? နေဝ ကယေန န ဝိက္ကယေန, ဗြာဟ္မဏိံယေဝ ဥဒကူပဿဋ္ဌံ. သော ဗြာဟ္မဏိံယေဝ ဂစ္ဆတိ, န ခတ္တိယိံ န ဝေဿိံ န သုဒ္ဒိံ န စဏ္ဍာလိံ န နေသာဒိံ န ဝေနိံ န ရထကာရိံ န ပုက္ကုသိံ ဂစ္ဆတိ, န ဂဗ္ဘိနိံ ဂစ္ဆတိ, န ပါယမာနံ ဂစ္ဆတိ, န အနုတုနိံ ဂစ္ဆတိ. ကသ္မာ စ, ဒေါဏ, ဗြာဟ္မဏော န ဂဗ္ဘိနိံ ဂစ္ဆတိ? သစေ, ဒေါဏ, ဗြာဟ္မဏော ဂဗ္ဘိနိံ ဂစ္ဆတိ, အတိမီဠှဇော နာမ သော ဟောတိ မာဏဝကော ဝါ မာဏဝိကာ ဝါ. တသ္မာ, ဒေါဏ, ဗြာဟ္မဏော န ဂဗ္ဘိနိံ ဂစ္ဆတိ. ကသ္မာ စ, ဒေါဏ, ဗြာဟ္မဏော န ပါယမာနံ ဂစ္ဆတိ? သစေ, ဒေါဏ, ဗြာဟ္မဏော ပါယမာနံ ဂစ္ဆတိ, အသုစိပဋိပီဠိတော နာမ သော ဟောတိ မာဏဝကော ဝါ မာဏဝိကာ ဝါ. တသ္မာ, ဒေါဏ, ဗြာဟ္မဏော န ပါယမာနံ ဂစ္ဆတိ. တဿ သာ ဟောတိ ဗြာဟ္မဏီ နေဝ ကာမတ္ထာ န ဒဝတ္ထာ န ရတတ္ထာ, ပဇတ္ထာဝ ဗြာဟ္မဏဿ ဗြာဟ္မဏီ ဟောတိ. သော မေထုနံ ဥပ္ပာဒေတွာ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇတိ. သော ဧဝံ ပဗ္ဗဇိတော သမာနော ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ဣမေ စတ္တာရော ဈာနေ ဘာဝေတွာ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဧဝံ ခေါ, ဒေါဏ, ဗြာဟ္မဏော ဒေဝသမော ဟောတိ.

“And what, Doṇa, is the righteous way in that case? Not by purchase or sale, but only a brahmin woman given with a pouring of water. He approaches only a brahmin woman, not a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, or a pukkusa woman. He does not approach a pregnant woman, nor a nursing woman, nor one who is not menstruating. And why, Doṇa, does a brahmin not approach a pregnant woman? If, Doṇa, a brahmin approaches a pregnant woman, that boy or girl is called ‘one born in excessive filth.’ That is why, Doṇa, a brahmin does not approach a pregnant woman. And why, Doṇa, does a brahmin not approach a nursing woman? If, Doṇa, a brahmin approaches a nursing woman, that boy or girl is called ‘one oppressed by what is impure.’ That is why, Doṇa, a brahmin does not approach a nursing woman. For him, that brahmin woman is not for the purpose of lust, not for the purpose of amusement, not for the purpose of delight; the brahmin woman is for the brahmin solely for the purpose of offspring. Having begotten offspring, he shaves off his hair and beard, dons saffron robes, and goes forth from the household life into homelessness. Having gone forth thus, secluded from sensual pleasures… he enters and abides in the fourth jhāna. Having developed these four jhānas, with the breakup of the body, after death, he is reborn in a good destination, the heavenly world. Thus, Doṇa, a brahmin is equal to a deva.”

‘‘ကထဉ္စ, ဒေါဏ, ဗြာဟ္မဏော မရိယာဒေါ ဟောတိ? ဣဓ, ဒေါဏ, ဗြာဟ္မဏော ဥဘတော သုဇာတော ဟောတိ – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန. သော အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရတိ မန္တေ အဓီယမာနော. အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရိတွာ မန္တေ အဓီယိတွာ အာစရိယဿ အာစရိယဓနံ ပရိယေသတိ ဓမ္မေနေဝ, နော အဓမ္မေန[Pg.200]. တတ္ထ စ, ဒေါဏ, ကော ဓမ္မော? နေဝ ကသိယာ န ဝဏိဇ္ဇာယ န ဂေါရက္ခေန န ဣဿတ္ထေန န ရာဇပေါရိသေန န သိပ္ပညတရေန, ကေဝလံ ဘိက္ခာစရိယာယ ကပါလံ အနတိမညမာနော. သော အာစရိယဿ အာစရိယဓနံ နိယျာဒေတွာ ဒါရံ ပရိယေသတိ ဓမ္မေနေဝ, နော အဓမ္မေန.

“And how, Doṇa, is a brahmin one who keeps to the boundary? Here, Doṇa, a brahmin is well-born on both sides—from his mother and from his father, of pure maternal lineage, up to the seventh generation of ancestors, not rejected and unreproached in regard to birth. He lives the celibate life of a youth for forty-eight years, studying the sacred texts. Having lived the celibate life of a youth for forty-eight years and studied the sacred texts, he seeks a teacher’s fee for his teacher righteously, not unrighteously. And what, Doṇa, is the righteous way in this case? Not by farming, not by trade, not by cattle-herding, not by the profession of arms, not by royal service, nor by any other craft, but solely by the practice of alms-gathering, not disdaining the bowl. Having presented the teacher’s fee to his teacher, he seeks a wife righteously, not unrighteously.”

‘‘တတ္ထ စ, ဒေါဏ, ကော ဓမ္မော? နေဝ ကယေန န ဝိက္ကယေန, ဗြာဟ္မဏိံယေဝ ဥဒကူပဿဋ္ဌံ. သော ဗြာဟ္မဏိံယေဝ ဂစ္ဆတိ, န ခတ္တိယိံ န ဝေဿိံ န သုဒ္ဒိံ န စဏ္ဍာလိံ န နေသာဒိံ န ဝေနိံ န ရထကာရိံ န ပုက္ကုသိံ ဂစ္ဆတိ, န ဂဗ္ဘိနိံ ဂစ္ဆတိ, န ပါယမာနံ ဂစ္ဆတိ, န အနုတုနိံ ဂစ္ဆတိ. ကသ္မာ စ, ဒေါဏ, ဗြာဟ္မဏော န ဂဗ္ဘိနိံ ဂစ္ဆတိ? သစေ, ဒေါဏ, ဗြာဟ္မဏော ဂဗ္ဘိနိံ ဂစ္ဆတိ, အတိမီဠှဇော နာမ သော ဟောတိ မာဏဝကော ဝါ မာဏဝိကာ ဝါ. တသ္မာ, ဒေါဏ, ဗြာဟ္မဏော န ဂဗ္ဘိနိံ ဂစ္ဆတိ. ကသ္မာ စ, ဒေါဏ, ဗြာဟ္မဏော န ပါယမာနံ ဂစ္ဆတိ? သစေ, ဒေါဏ, ဗြာဟ္မဏော ပါယမာနံ ဂစ္ဆတိ, အသုစိပဋိပီဠိတော နာမ သော ဟောတိ မာဏဝကော ဝါ မာဏဝိကာ ဝါ. တသ္မာ, ဒေါဏ, ဗြာဟ္မဏော န ပါယမာနံ ဂစ္ဆတိ. တဿ သာ ဟောတိ ဗြာဟ္မဏီ နေဝ ကာမတ္ထာ န ဒဝတ္ထာ န ရတတ္ထာ, ပဇတ္ထာဝ ဗြာဟ္မဏဿ ဗြာဟ္မဏီ ဟောတိ. သော မေထုနံ ဥပ္ပာဒေတွာ တမေဝ ပုတ္တဿာဒံ နိကာမယမာနော ကုဋုမ္ဗံ အဇ္ဈာဝသတိ, န အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇတိ. ယာဝ ပေါရာဏာနံ ဗြာဟ္မဏာနံ မရိယာဒေါ တတ္ထ တိဋ္ဌတိ, တံ န ဝီတိက္ကမတိ. ‘ယာဝ ပေါရာဏာနံ ဗြာဟ္မဏာနံ မရိယာဒေါ တတ္ထ ဗြာဟ္မဏော ဌိတော တံ န ဝီတိက္ကမတီ’တိ, ခေါ, ဒေါဏ, တသ္မာ ဗြာဟ္မဏော မရိယာဒေါတိ ဝုစ္စတိ. ဧဝံ ခေါ, ဒေါဏ, ဗြာဟ္မဏော မရိယာဒေါ ဟောတိ.

“And what, Doṇa, is the righteous way in that case? Not by purchase or sale, but only a brahmin woman given with a pouring of water. He approaches only a brahmin woman, not a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, or a pukkusa woman. He does not approach a pregnant woman, nor a nursing woman, nor one who is not menstruating. And why, Doṇa, does a brahmin not approach a pregnant woman? If, Doṇa, a brahmin approaches a pregnant woman, that boy or girl is called ‘one born in excessive filth.’ That is why, Doṇa, a brahmin does not approach a pregnant woman. And why, Doṇa, does a brahmin not approach a nursing woman? If, Doṇa, a brahmin approaches a nursing woman, that boy or girl is called ‘one oppressed by what is impure.’ That is why, Doṇa, a brahmin does not approach a nursing woman. For him, that brahmin woman is not for the purpose of lust, not for the purpose of amusement, not for the purpose of delight; the brahmin woman is for the brahmin solely for the purpose of offspring. Having engaged in sexual intercourse, desiring only that delight in a son, he dwells managing the household; he does not go forth from the household life into homelessness. He abides by the boundary of the ancient brahmins; he does not transgress it. Because he abides by the boundary of the ancient brahmins and does not transgress it, Doṇa, a brahmin is called ‘one who keeps to the boundary.’ Thus, Doṇa, a brahmin is one who keeps to the boundary.”

‘‘ကထဉ္စ, ဒေါဏ, ဗြာဟ္မဏော သမ္ဘိန္နမရိယာဒေါ ဟောတိ? ဣဓ, ဒေါဏ, ဗြာဟ္မဏော ဥဘတော သုဇာတော ဟောတိ – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန. သော အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရတိ မန္တေ အဓီယမာနော. အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရိတွာ မန္တေ အဓီယိတွာ အာစရိယဿ အာစရိယဓနံ ပရိယေသတိ ဓမ္မေနေဝ, နော အဓမ္မေန.

“And how, Doṇa, is a brahmin one with a broken boundary? Here, Doṇa, a brahmin is well-born on both sides—from his mother and from his father, of pure maternal lineage, up to the seventh generation of ancestors, not rejected and unreproached in regard to birth. He lives the celibate life of a youth for forty-eight years, studying the sacred texts. Having lived the celibate life of a youth for forty-eight years and studied the sacred texts, he seeks a teacher’s fee for his teacher righteously, not unrighteously.”

‘‘တတ္ထ စ, ဒေါဏ, ကော ဓမ္မော? နေဝ ကသိယာ န ဝဏိဇ္ဇာယ န ဂေါရက္ခေန န ဣဿတ္ထေန န ရာဇပေါရိသေန န သိပ္ပညတရေန, ကေဝလံ ဘိက္ခာစရိယာယ ကပါလံ အနတိမညမာနော. သော အာစရိယဿ အာစရိယဓနံ နိယျာဒေတွာ ဒါရံ [Pg.201] ပရိယေသတိ ဓမ္မေနပိ အဓမ္မေနပိ ကယေနပိ ဝိက္ကယေနပိ ဗြာဟ္မဏိမ္ပိ ဥဒကူပဿဋ္ဌံ. သော ဗြာဟ္မဏိမ္ပိ ဂစ္ဆတိ ခတ္တိယိမ္ပိ ဂစ္ဆတိ ဝေဿိမ္ပိ ဂစ္ဆတိ သုဒ္ဒိမ္ပိ ဂစ္ဆတိ စဏ္ဍာလိမ္ပိ ဂစ္ဆတိ နေသာဒိမ္ပိ ဂစ္ဆတိ ဝေနိမ္ပိ ဂစ္ဆတိ ရထကာရိမ္ပိ ဂစ္ဆတိ ပုက္ကုသိမ္ပိ ဂစ္ဆတိ ဂဗ္ဘိနိမ္ပိ ဂစ္ဆတိ ပါယမာနမ္ပိ ဂစ္ဆတိ ဥတုနိမ္ပိ ဂစ္ဆတိ အနုတုနိမ္ပိ ဂစ္ဆတိ. တဿ သာ ဟောတိ ဗြာဟ္မဏီ ကာမတ္ထာပိ ဒဝတ္ထာပိ ရတတ္ထာပိ ပဇတ္ထာပိ ဗြာဟ္မဏဿ ဗြာဟ္မဏီ ဟောတိ. ယာဝ ပေါရာဏာနံ ဗြာဟ္မဏာနံ မရိယာဒေါ တတ္ထ န တိဋ္ဌတိ, တံ ဝီတိက္ကမတိ. ‘ယာဝ ပေါရာဏာနံ ဗြာဟ္မဏာနံ မရိယာဒေါ တတ္ထ ဗြာဟ္မဏော န ဌိတော တံ ဝီတိက္ကမတီ’တိ ခေါ, ဒေါဏ, တသ္မာ ဗြာဟ္မဏော သမ္ဘိန္နမရိယာဒေါတိ ဝုစ္စတိ. ဧဝံ ခေါ, ဒေါဏ, ဗြာဟ္မဏော သမ္ဘိန္နမရိယာဒေါ ဟောတိ.

“And what, Doṇa, is the righteous way in that case? Not by farming, not by trade, not by cattle-herding, not by the profession of arms, not by royal service, nor by any other craft, but solely by the practice of alms-gathering, not disdaining the bowl. Having presented the teacher’s fee to his teacher, he seeks a wife by righteous and by unrighteous means, by purchase and by sale, and also a brahmin woman given with a pouring of water. He approaches a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, or a pukkusa woman. He also approaches a pregnant woman, a nursing woman, a menstruating woman, or a non-menstruating woman. For him, that brahmin woman is for the purpose of sensual pleasure, for amusement, for delight, and also for offspring. He does not abide by the boundary of the ancient brahmins; he transgresses it. Because a brahmin does not abide by the boundary of the ancient brahmins and transgresses it, Doṇa, he is therefore called a brahmin with a broken boundary. Thus, Doṇa, a brahmin is one with a broken boundary.”

‘‘ကထဉ္စ, ဒေါဏ, ဗြာဟ္မဏော ဗြာဟ္မဏစဏ္ဍာလော ဟောတိ? ဣဓ, ဒေါဏ, ဗြာဟ္မဏော ဥဘတော သုဇာတော ဟောတိ – မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော, ယာဝ သတ္တမာ ပိတာမဟယုဂါ အက္ခိတ္တော အနုပက္ကုဋ္ဌော ဇာတိဝါဒေန. သော အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရတိ မန္တေ အဓီယမာနော. အဋ္ဌစတ္တာလီသဝဿာနိ ကောမာရဗြဟ္မစရိယံ စရိတွာ မန္တေ အဓီယိတွာ အာစရိယဿ အာစရိယဓနံ ပရိယေသတိ ဓမ္မေနပိ အဓမ္မေနပိ ကသိယာပိ ဝဏိဇ္ဇာယပိ ဂေါရက္ခေနပိ ဣဿတ္ထေနပိ ရာဇပေါရိသေနပိ သိပ္ပညတရေနပိ, ကေဝလမ္ပိ ဘိက္ခာစရိယာယ, ကပါလံ အနတိမညမာနော.

“And how, Doṇa, is a brahmin a brahmin-outcaste? Here, Doṇa, a brahmin is well-born on both sides—from his mother and from his father, of pure maternal lineage, not rejected and unreproached in regard to birth up to the seventh generation of ancestors. He lives the celibate life of a youth for forty-eight years, studying the sacred texts. Having lived the celibate life of a youth for forty-eight years and studied the sacred texts, he seeks the teacher’s fee for his teacher by righteous and by unrighteous means: by farming, by trade, by cattle-herding, by the profession of arms, by royal service, or by some other craft, and also solely by the practice of alms-gathering, not disdaining the bowl.”

‘‘သော အာစရိယဿ အာစရိယဓနံ နိယျာဒေတွာ ဒါရံ ပရိယေသတိ ဓမ္မေနပိ အဓမ္မေနပိ ကယေနပိ ဝိက္ကယေနပိ ဗြာဟ္မဏိမ္ပိ ဥဒကူပဿဋ္ဌံ. သော ဗြာဟ္မဏိမ္ပိ ဂစ္ဆတိ ခတ္တိယိမ္ပိ ဂစ္ဆတိ ဝေဿိမ္ပိ ဂစ္ဆတိ သုဒ္ဒိမ္ပိ ဂစ္ဆတိ စဏ္ဍာလိမ္ပိ ဂစ္ဆတိ နေသာဒိမ္ပိ ဂစ္ဆတိ ဝေနိမ္ပိ ဂစ္ဆတိ ရထကာရိမ္ပိ ဂစ္ဆတိ ပုက္ကုသိမ္ပိ ဂစ္ဆတိ ဂဗ္ဘိနိမ္ပိ ဂစ္ဆတိ ပါယမာနမ္ပိ ဂစ္ဆတိ ဥတုနိမ္ပိ ဂစ္ဆတိ အနုတုနိမ္ပိ ဂစ္ဆတိ. တဿ သာ ဟောတိ ဗြာဟ္မဏီ ကာမတ္ထာပိ ဒဝတ္ထာပိ ရတတ္ထာပိ ပဇတ္ထာပိ ဗြာဟ္မဏဿ ဗြာဟ္မဏီ ဟောတိ. သော သဗ္ဗကမ္မေဟိ ဇီဝိကံ ကပ္ပေတိ. တမေနံ ဗြာဟ္မဏာ ဧဝမာဟံသု – ‘ကသ္မာ ဘဝံ ဗြာဟ္မဏော ပဋိဇာနမာနော သဗ္ဗကမ္မေဟိ ဇီဝိကံ ကပ္ပေတီ’တိ? သော ဧဝမာဟ – ‘သေယျထာပိ, ဘော, အဂ္ဂိ သုစိမ္ပိ ဍဟတိ အသုစိမ္ပိ ဍဟတိ, န စ တေန အဂ္ဂိ ဥပလိပ္ပတိ ; ဧဝမေဝံ ခေါ, ဘော, သဗ္ဗကမ္မေဟိ စေပိ ဗြာဟ္မဏော ဇီဝိကံ ကပ္ပေတိ, န စ တေန ဗြာဟ္မဏော ဥပလိပ္ပတိ’. ‘သဗ္ဗကမ္မေဟိ ဇီဝိကံ ကပ္ပေတီ’တိ ခေါ, ဒေါဏ[Pg.202], တသ္မာ ဗြာဟ္မဏော ဗြာဟ္မဏစဏ္ဍာလောတိ ဝုစ္စတိ. ဧဝံ ခေါ, ဒေါဏ, ဗြာဟ္မဏော ဗြာဟ္မဏစဏ္ဍာလော ဟောတိ.

“Having presented the teacher’s fee to his teacher, he seeks a wife by righteous and by unrighteous means, by purchase and by sale, and seeks a brahmin woman given with a libation of water. He approaches a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a hunter woman, a bamboo-worker woman, a chariot-maker woman, or a refuse-collector woman; he also approaches a pregnant woman, a nursing woman, a menstruating woman, or a non-menstruating woman. For him, that brahmin woman is for the purpose of sensual pleasure, for play, for delight, and for offspring. He makes a living by all kinds of work. The brahmins say to him: ‘Why, sir, while claiming to be a brahmin, do you make a living by all kinds of work?’ He replies: ‘Just as, sirs, fire burns what is pure and also what is impure, but is not defiled by it; in the same way, sirs, even if a brahmin makes a living by all kinds of work, he is not defiled by it.’ Because he makes a living by all kinds of work, Doṇa, he is therefore called a brahmin-outcast. This, Doṇa, is how a brahmin becomes a brahmin-outcast.”

‘‘ယေ ခေါ တေ, ဒေါဏ, ဗြာဟ္မဏာနံ ပုဗ္ဗကာ ဣသယော မန္တာနံ ကတ္တာရော မန္တာနံ ပဝတ္တာရော ယေသမိဒံ ဧတရဟိ ဗြာဟ္မဏာ ပေါရာဏံ မန္တပဒံ ဂီတံ ပဝုတ္တံ သမီဟိတံ တဒနုဂါယန္တိ တဒနုဘာသန္တိ ဘာသိတမနုဘာသန္တိ သဇ္ဈာယိတမနုသဇ္ဈာယန္တိ ဝါစိမနုဝါစေန္တိ, သေယျထိဒံ – အဋ္ဌကော, ဝါမကော, ဝါမဒေဝေါ, ဝေဿာမိတ္တော, ယမဒဂ္ဂိ, အင်္ဂီရသော, ဘာရဒွါဇော, ဝါသေဋ္ဌော, ကဿပေါ, ဘဂု; တျာဿုမေ ပဉ္စ ဗြာဟ္မဏေ ပညာပေန္တိ – ဗြဟ္မသမံ, ဒေဝသမံ, မရိယာဒံ, သမ္ဘိန္နမရိယာဒံ, ဗြာဟ္မဏစဏ္ဍာလံယေဝ ပဉ္စမံ. တေသံ တွံ, ဒေါဏ, ကတမော’’တိ?

“Doṇa, those ancient seers of the brahmins who were the creators of the sacred texts, the propagators of the sacred texts—whose ancient corpus of sacred texts, sung, proclaimed, and compiled, the brahmins of today now sing after, speak after, repeat what was spoken, recite what was recited, and intone what was intoned—namely: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They made known these five kinds of brahmins: the Brahma-like, the deva-like, the one who keeps the boundary, the one with a broken boundary, and the brahmin-outcast as the fifth. Of these, Doṇa, which are you?”

‘‘ဧဝံ သန္တေ မယံ, ဘော ဂေါတမ, ဗြာဟ္မဏစဏ္ဍာလမ္ပိ န ပူရေမ. အဘိက္ကန္တံ, ဘော ဂေါတမ…ပေ… ဥပါသကံ မံ ဘဝံ ဂေါတမော ဓာရေတု အဇ္ဇတဂ္ဂေ ပါဏုပေတံ သရဏံ ဂတ’’န္တိ. ဒုတိယံ.

“If that is so, venerable Gotama, we would not even fulfill the role of a brahmin-outcast. Excellent, venerable Gotama! … From this day forward, may the venerable Gotama remember me as a lay follower who has gone for refuge for life.” The Second.

၃. သင်္ဂါရဝသုတ္တံ

3. The Discourse with Saṅgārava

၁၉၃. အထ ခေါ သင်္ဂါရဝေါ ဗြာဟ္မဏော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သင်္ဂါရဝေါ ဗြာဟ္မဏော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ကော နု ခေါ, ဘော ဂေါတမ, ဟေတု ကော ပစ္စယော, ယေန ကဒါစိ ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ? ကော ပန, ဘော ဂေါတမ, ဟေတု ကော ပစ္စယော, ယေန ကဒါစိ ဒီဃရတ္တံ အသဇ္ဈာယကတာပိ မန္တာ ပဋိဘန္တိ, ပဂေဝ သဇ္ဈာယကတာ’’တိ?

193. Then the brahmin Saṅgārava approached the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One. When they had concluded their courteous and amiable talk, he sat down to one side. When he was seated, the brahmin Saṅgārava said to the Blessed One: “What, Venerable Gotama, is the cause, what is the condition, why sometimes even chants that have been recited for a long time do not come to mind, let alone those not recited? And what, Venerable Gotama, is the cause, what is the condition, why sometimes even chants that have not been recited for a long time do come to mind, let alone those that have been recited?”

‘‘ယသ္မိံ, ဗြာဟ္မဏ, သမယေ ကာမရာဂပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ကာမရာဂပရေတေန, ဥပ္ပန္နဿ စ ကာမရာဂဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော သံသဋ္ဌော လာခါယ ဝါ ဟလိဒ္ဒိယာ ဝါ နီလိယာ ဝါ မဉ္ဇိဋ္ဌာယ ဝါ. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ နပ္ပဇာနေယျ [Pg.203] န ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ကာမရာဂပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ကာမရာဂပရေတေန, ဥပ္ပန္နဿ စ ကာမရာဂဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ.

“Brahmin, when one dwells with a mind obsessed by sensual desire, overwhelmed by sensual desire, and does not understand as it really is the escape from arisen sensual desire, at that time one does not know or see as it really is what is for one’s own benefit, nor what is for the benefit of others, nor what is for the benefit of both. Even chants that have been recited for a long time do not come to mind, let alone those not recited. Just as, brahmin, in a bowl of water mixed with lac, turmeric, indigo, or madder, a person with good sight examining the reflection of their own face would not know or see it as it really is. In the same way, brahmin, when one dwells with a mind obsessed by sensual desire, overwhelmed by sensual desire, and does not understand as it really is the escape from arisen sensual desire, at that time one does not know or see as it really is what is for one’s own benefit, nor for the benefit of others, nor for the benefit of both. Even chants that have been recited for a long time do not come to mind, let alone those not recited.”

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ဗျာပါဒပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ဗျာပါဒပရေတေန, ဥပ္ပန္နဿ စ ဗျာပါဒဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော အဂ္ဂိနာ သန္တတ္တော ဥက္ကုဓိတော ဥဿဒကဇာတော. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ နပ္ပဇာနေယျ န ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ဗျာပါဒပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ဗျာပါဒပရေတေန, ဥပ္ပန္နဿ စ ဗျာပါဒဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ.

“Furthermore, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and does not understand as it really is the escape from arisen ill will, at that time one does not know or see as it really is what is for one’s own benefit, nor what is for the benefit of others, nor what is for the benefit of both. Even chants that have been recited for a long time do not come to mind, let alone those not recited. Just as, brahmin, in a bowl of water heated by fire, boiling and bubbling, a person with good sight examining the reflection of their own face would not know or see it as it really is. In the same way, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and does not understand as it really is the escape from arisen ill will, at that time one does not know or see as it really is what is for one’s own benefit, nor for the benefit of others, nor for the benefit of both. Even chants that have been recited for a long time do not come to mind, let alone those not recited.”

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ထိနမိဒ္ဓပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ထိနမိဒ္ဓပရေတေန, ဥပ္ပန္နဿ စ ထိနမိဒ္ဓဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော သေဝါလပဏကပရိယောနဒ္ဓေါ. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ နပ္ပဇာနေယျ န ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ထိနမိဒ္ဓပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ထိနမိဒ္ဓပရေတေန, ဥပ္ပန္နဿ စ ထိနမိဒ္ဓဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ [Pg.204] သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ.

“Furthermore, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not know or see as it really is what is for one’s own benefit, nor what is for the benefit of others, nor what is for the benefit of both. Even Vedic hymns that have been recited for a long time do not come to mind, let alone those not recited. Just as, brahmin, in a bowl of water covered with moss and duckweed, a person with good sight examining the reflection of their own face would not know or see it as it really is. In the same way, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and does not understand as it really is the escape from arisen sloth and torpor, at that time one does not know or see as it really is what is for one’s own benefit, nor for the benefit of others, nor for the benefit of both. Even Vedic hymns that have been recited for a long time do not come to mind, let alone those not recited.”

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ဥဒ္ဓစ္စကုက္ကုစ္စပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ဥဒ္ဓစ္စကုက္ကုစ္စပရေတေန, ဥပ္ပန္နဿ စ ဥဒ္ဓစ္စကုက္ကုစ္စဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော ဝါတေရိတော စလိတော ဘန္တော ဦမိဇာတော. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ နပ္ပဇာနေယျ န ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ဥဒ္ဓစ္စကုက္ကုစ္စပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ဥဒ္ဓစ္စကုက္ကုစ္စပရေတေန, ဥပ္ပန္နဿ စ ဥဒ္ဓစ္စကုက္ကုစ္စဿ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ.

“Furthermore, brahmin, at a time when one dwells with a mind oppressed by restlessness and remorse, pursued by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not know or see as it really is what is for one’s own welfare, nor for the welfare of others, nor for the welfare of both. Even Vedic hymns that have been recited for a long time do not come to mind, how much more so those not recited. Just as, brahmin, in a bowl of water stirred by the wind, agitated, whirling, and producing waves, a person with good sight examining the reflection of their own face would not know or see it as it really is. In the same way, brahmin, at a time when one dwells with a mind oppressed by restlessness and remorse, pursued by restlessness and remorse, and does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not know or see as it really is what is for one’s own welfare, nor for the welfare of others, nor for the welfare of both. Even Vedic hymns that have been recited for a long time do not come to mind, how much more so those not recited.”

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ဝိစိကိစ္ဆာပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ဝိစိကိစ္ဆာပရေတေန, ဥပ္ပန္နာယ စ ဝိစိကိစ္ဆာယ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော အာဝိလော လုဠိတော ကလလီဘူတော အန္ဓကာရေ နိက္ခိတ္တော. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ နပ္ပဇာနေယျ န ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ ဝိစိကိစ္ဆာပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ ဝိစိကိစ္ဆာပရေတေန, ဥပ္ပန္နာယ စ ဝိစိကိစ္ဆာယ နိဿရဏံ ယထာဘူတံ နပ္ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ နပ္ပဇာနာတိ န ပဿတိ, ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ.

“Furthermore, brahmin, at a time when one dwells with a mind oppressed by doubt, pursued by doubt, and does not understand as it really is the escape from arisen doubt, at that time one does not know or see as it really is what is for one’s own welfare, nor for the welfare of others, nor for the welfare of both. Even Vedic hymns that have been recited for a long time do not come to mind, how much more so those not recited. Just as, brahmin, in a bowl of water that is turbid, stirred up, and muddy, placed in the dark, a person with good sight examining the reflection of their own face would not know or see it as it really is. In the same way, brahmin, at a time when one dwells with a mind oppressed by doubt, pursued by doubt, and does not understand as it really is the escape from arisen doubt, at that time one does not know or see as it really is what is for one’s own welfare, nor for the welfare of others, nor for the welfare of both. Even Vedic hymns that have been recited for a long time do not come to mind, how much more so those not recited.”

‘‘ယသ္မိဉ္စ [Pg.205] ခေါ, ဗြာဟ္မဏ, သမယေ န ကာမရာဂပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ န ကာမရာဂပရေတေန, ဥပ္ပန္နဿ စ ကာမရာဂဿ နိဿရဏံ ယထာဘူတံ ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ပရတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ဒီဃရတ္တံ အသဇ္ဈာယကတာပိ မန္တာ ပဋိဘန္တိ, ပဂေဝ သဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော အသံသဋ္ဌော လာခါယ ဝါ ဟလိဒ္ဒိယာ ဝါ နီလိယာ ဝါ မဉ္ဇိဋ္ဌာယ ဝါ. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ ပဇာနေယျ ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ကာမရာဂပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ…ပေ….

“But, brahmin, at a time when one does not dwell with a mind oppressed by sensual desire, not pursued by sensual desire, and understands as it really is the escape from arisen sensual desire, at that time one knows and sees as it really is what is for one’s own welfare, and knows and sees as it really is what is for the welfare of others, and knows and sees as it really is what is for the welfare of both. Even Vedic hymns that have not been recited for a long time come to mind, how much more so those that have been recited. Just as, brahmin, in a bowl of water unmixed with lac, turmeric, indigo, or madder, a person with good sight examining the reflection of their own face would know and see it as it really is. In the same way, brahmin, at a time when one does not dwell with a mind oppressed by sensual desire… and so on.”

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ဗျာပါဒပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ…ပေ… သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော အဂ္ဂိနာ အသန္တတ္တော အနုက္ကုဓိတော အနုဿဒကဇာတော. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ ပဇာနေယျ ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ဗျာပါဒပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ…ပေ….

“Furthermore, brahmin, at a time when one does not dwell with a mind oppressed by ill will… and so on… Just as, brahmin, in a bowl of water not heated by fire, not boiling, and not bubbling up, a person with good sight examining the reflection of their own face would know and see it as it really is. In the same way, brahmin, at a time when one does not dwell with a mind oppressed by ill will… and so on.”

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ထိနမိဒ္ဓပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ…ပေ… သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော န သေဝါလပဏကပရိယောနဒ္ဓေါ. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ ပဇာနေယျ ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ထိနမိဒ္ဓပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ…ပေ….

Furthermore, brahmin, at a time when one does not dwell with a mind oppressed by sloth and torpor… and so on… Just as, brahmin, a bowl of water not covered over with algae and water plants. There, a person with good sight examining the reflection of their own face would know and see it as it really is. In the same way, brahmin, at a time when one does not dwell with a mind oppressed by sloth and torpor… and so on.

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ဥဒ္ဓစ္စကုက္ကုစ္စပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ…ပေ… သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော န ဝါတေရိတော န စလိတော န ဘန္တော န ဦမိဇာတော. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ ပဇာနေယျ ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ဥဒ္ဓစ္စကုက္ကုစ္စပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ …ပေ….

Furthermore, brahmin, at a time when one does not dwell with a mind oppressed by restlessness and remorse… and so on… Just as, brahmin, a bowl of water not stirred by the wind, not agitated, not whirling, and not producing waves. There, a person with good sight examining the reflection of their own face would know and see it as it really is. In the same way, brahmin, at a time when one does not dwell with a mind oppressed by restlessness and remorse… and so on.

‘‘ပုန စပရံ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ဝိစိကိစ္ဆာပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ န ဝိစိကိစ္ဆာပရေတေန, ဥပ္ပန္နာယ စ ဝိစိကိစ္ဆာယ နိဿရဏံ ယထာဘူတံ ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ပရတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ဒီဃရတ္တံ အသဇ္ဈာယကတာပိ [Pg.206] မန္တာ ပဋိဘန္တိ, ပဂေဝ သဇ္ဈာယကတာ. သေယျထာပိ, ဗြာဟ္မဏ, ဥဒပတ္တော အစ္ဆော ဝိပ္ပသန္နော အနာဝိလော အာလောကေ နိက္ခိတ္တော. တတ္ထ စက္ခုမာ ပုရိသော သကံ မုခနိမိတ္တံ ပစ္စဝေက္ခမာနော ယထာဘူတံ ပဇာနေယျ ပဿေယျ. ဧဝမေဝံ ခေါ, ဗြာဟ္မဏ, ယသ္မိံ သမယေ န ဝိစိကိစ္ဆာပရိယုဋ္ဌိတေန စေတသာ ဝိဟရတိ န ဝိစိကိစ္ဆာပရေတေန, ဥပ္ပန္နာယ စ ဝိစိကိစ္ဆာယ နိဿရဏံ ယထာဘူတံ ပဇာနာတိ, အတ္တတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ပရတ္ထမ္ပိ…ပေ… ဥဘယတ္ထမ္ပိ တသ္မိံ သမယေ ယထာဘူတံ ပဇာနာတိ ပဿတိ, ဒီဃရတ္တံ အသဇ္ဈာယကတာပိ မန္တာ ပဋိဘန္တိ, ပဂေဝ သဇ္ဈာယကတာ.

Furthermore, brahmin, when one dwells with a mind not overcome by doubt, not obsessed by doubt, and understands as it truly is the escape from arisen doubt—at that time, one knows and sees one’s own benefit as it truly is, the benefit of others as it truly is, and the benefit of both as it truly is. Even mantras long unrecited come to mind, all the more so those well-recited. Suppose, brahmin, there is a bowl of water that is clear, lucid, and undisturbed, placed in the light. There, a man with good eyesight, looking at the reflection of his own face, would know and see it as it truly is. Just so, brahmin, when one dwells with a mind not overcome by doubt, not obsessed by doubt, and understands as it truly is the escape from arisen doubt—at that time, one knows and sees one’s own benefit as it truly is, the benefit of others... and the benefit of both as it truly is. Even mantras long unrecited come to mind, all the more so those well-recited.

‘‘အယံ ခေါ, ဗြာဟ္မဏ, ဟေတု အယံ ပစ္စယော, ယေန ကဒါစိ ဒီဃရတ္တံ သဇ္ဈာယကတာပိ မန္တာ နပ္ပဋိဘန္တိ, ပဂေဝ အသဇ္ဈာယကတာ. အယံ ပန, ဗြာဟ္မဏ, ဟေတု အယံ ပစ္စယော, ယေန ကဒါစိ ဒီဃရတ္တံ အသဇ္ဈာယကတာပိ မန္တာ ပဋိဘန္တိ, ပဂေဝ သဇ္ဈာယကတာ’’တိ.

This, brahmin, is the cause, this is the reason, why sometimes even mantras long recited do not come to mind, how much less those not recited. But this, brahmin, is the cause, this is the reason, why sometimes even mantras long unrecited come to mind, how much more those recited.

‘‘အဘိက္ကန္တံ, ဘော ဂေါတမ…ပေ… ဥပါသကံ မံ ဘဝံ ဂေါတမော ဓာရေတု အဇ္ဇတဂ္ဂေ ပါဏုပေတံ သရဏံ ဂတ’’န္တိ. တတိယံ.

Magnificent, Master Gotama!... Let Master Gotama remember me as a lay follower who has gone for refuge for life, from this day forward.

၄. ကာရဏပါလီသုတ္တံ

4. The Discourse with Kāraṇapālī

၁၉၄. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. တေန ခေါ ပန သမယေန ကာရဏပါလီ ဗြာဟ္မဏော လိစ္ဆဝီနံ ကမ္မန္တံ ကာရေတိ. အဒ္ဒသာ ခေါ ကာရဏပါလီ ဗြာဟ္မဏော ပိင်္ဂိယာနိံ ဗြာဟ္မဏံ ဒူရတောဝ အာဂစ္ဆန္တံ; ဒိသွာ ပိင်္ဂိယာနိံ ဗြာဟ္မဏံ ဧတဒဝေါစ –

194. On one occasion, the Blessed One was dwelling in Vesālī, in the Great Wood, at the Hall with the Peaked Roof. Now at that time, the brahmin Kāraṇapālī was having work done for the Licchavis. The brahmin Kāraṇapālī saw the brahmin Piṅgiyāni coming from afar. Seeing him, he said this to the brahmin Piṅgiyāni:

‘‘ဟန္ဒ, ကုတော နု ဘဝံ ပိင်္ဂိယာနီ အာဂစ္ဆတိ ဒိဝါ ဒိဝဿာ’’တိ? ‘‘ဣတောဟံ, ဘော, အာဂစ္ဆာမိ သမဏဿ ဂေါတမဿ သန္တိကာ’’တိ. ‘‘တံ ကိံ မညတိ ဘဝံ, ပိင်္ဂိယာနီ, သမဏဿ ဂေါတမဿ ပညာဝေယျတ္တိယံ? ပဏ္ဍိတော မညေ’’တိ? ‘‘ကော စာဟံ, ဘော, ကော စ သမဏဿ ဂေါတမဿ ပညာဝေယျတ္တိယံ ဇာနိဿာမိ! သောပိ နူနဿ တာဒိသောဝ ယော သမဏဿ ဂေါတမဿ ပညာဝေယျတ္တိယံ ဇာနေယျာ’’တိ! ‘‘ဥဠာရာယ ခလု ဘဝံ, ပိင်္ဂိယာနီ, သမဏံ ဂေါတမံ ပသံသာယ ပသံသတီ’’တိ. ‘‘ကော စာဟံ, ဘော, ကော စ သမဏံ [Pg.207] ဂေါတမံ ပသံသိဿာမိ! ပသတ္ထပ္ပသတ္ထောဝ သော ဘဝံ ဂေါတမော သေဋ္ဌော ဒေဝမနုဿာန’’န္တိ. ‘‘ကိံ ပန ဘဝံ, ပိင်္ဂိယာနီ, အတ္ထဝသံ သမ္ပဿမာနော သမဏေ ဂေါတမေ ဧဝံ အဘိပ္ပသန္နော’’တိ?

“Well now, venerable Piṅgiyāni, where are you coming from at this time of day?” “Sir, I am coming from the presence of the ascetic Gotama.” “What do you think, venerable Piṅgiyāni, of the ascetic Gotama's sharpness of wisdom? Do you consider him wise?” “Who am I, sir, that I should know the ascetic Gotama's sharpness of wisdom? Surely, only one who is like him could know the ascetic Gotama's sharpness of wisdom.” “Indeed, venerable Piṅgiyāni, you praise the ascetic Gotama with lofty praise.” “Who am I, sir, that I should praise the ascetic Gotama? The venerable Gotama is praised by the praiseworthy; he is the foremost among gods and humans.” “Seeing what special benefit, venerable Piṅgiyāni, are you so deeply confident in the ascetic Gotama?”

‘‘သေယျထာပိ, ဘော, ပုရိသော အဂ္ဂရသပရိတိတ္တော န အညေသံ ဟီနာနံ ရသာနံ ပိဟေတိ; ဧဝမေဝံ ခေါ, ဘော, ယတော ယတော တဿ ဘောတော ဂေါတမဿ ဓမ္မံ သုဏာတိ – ယဒိ သုတ္တသော, ယဒိ ဂေယျသော, ယဒိ ဝေယျာကရဏသော, ယဒိ အဗ္ဘုတဓမ္မသော – တတော တတော န အညေသံ ပုထုသမဏဗြာဟ္မဏပ္ပဝါဒါနံ ပိဟေတိ.

“Just as, sir, a man who is satisfied with the supreme taste does not long for other, inferior tastes; even so, sir, from whatever part one hears the Dhamma of the venerable Gotama—whether as a discourse, as a mixed prose and verse teaching, as an exposition, or as a teaching on wondrous phenomena—from that moment on, one does not long for the doctrines of other various ascetics and brahmins.

‘‘သေယျထာပိ, ဘော, ပုရိသော ဇိဃစ္ဆာဒုဗ္ဗလျပရေတော မဓုပိဏ္ဍိကံ အဓိဂစ္ဆေယျ. သော ယတော ယတော သာယေထ, လဘတေဝ သာဒုရသံ အသေစနကံ; ဧဝမေဝံ ခေါ, ဘော, ယတော ယတော တဿ ဘောတော ဂေါတမဿ ဓမ္မံ သုဏာတိ – ယဒိ သုတ္တသော, ယဒိ ဂေယျသော, ယဒိ ဝေယျာကရဏသော, ယဒိ အဗ္ဘုတဓမ္မသော – တတော တတော လဘတေဝ အတ္တမနတံ, လဘတိ စေတသော ပသာဒံ.

“Just as, sir, a man overcome by hunger and weakness might obtain a honey-ball. From whatever part he might taste it, he would find a sweet, unadulterated flavor; even so, sir, from whatever part one hears the Dhamma of the venerable Gotama—whether as a discourse, as a mixed prose and verse teaching, as an exposition, or as a teaching on wondrous phenomena—from that moment on, one obtains satisfaction and gains clarity of mind.

‘‘သေယျထာပိ, ဘော, ပုရိသော စန္ဒနဃဋိကံ အဓိဂစ္ဆေယျ – ဟရိစန္ဒနဿ ဝါ လောဟိတစန္ဒနဿ ဝါ. သော ယတော ယတော ဃာယေထ – ယဒိ မူလတော, ယဒိ မဇ္ဈတော, ယဒိ အဂ္ဂတော – အဓိဂစ္ဆတေဝ သုရဘိဂန္ဓံ အသေစနကံ; ဧဝမေဝံ ခေါ, ဘော, ယတော ယတော တဿ ဘောတော ဂေါတမဿ ဓမ္မံ သုဏာတိ – ယဒိ သုတ္တသော, ယဒိ ဂေယျသော, ယဒိ ဝေယျာကရဏသော, ယဒိ အဗ္ဘုတဓမ္မသော – တတော တတော အဓိဂစ္ဆတိ ပါမောဇ္ဇံ အဓိဂစ္ဆတိ သောမနဿံ.

“Just as, sir, a man might obtain a piece of sandalwood—whether of golden sandalwood or red sandalwood. From whatever part he might smell it—whether from the root, the middle, or the tip—he would obtain a fragrant, unadulterated scent; even so, sir, from whatever part one hears the Dhamma of the venerable Gotama—whether as a discourse, as a mixed prose and verse teaching, as an exposition, or as a teaching on wondrous phenomena—from that moment on, one obtains joy and attains gladness.

‘‘သေယျထာပိ, ဘော, ပုရိသော အာဗာဓိကော ဒုက္ခိတော ဗာဠှဂိလာနော. တဿ ကုသလော ဘိသက္ကော ဌာနသော အာဗာဓံ နီဟရေယျ; ဧဝမေဝံ ခေါ, ဘော, ယတော ယတော တဿ ဘောတော ဂေါတမဿ ဓမ္မံ သုဏာတိ – ယဒိ သုတ္တသော, ယဒိ ဂေယျသော, ယဒိ ဝေယျာကရဏသော, ယဒိ အဗ္ဘုတဓမ္မသော – တတော တတော သောကပရိဒေဝဒုက္ခဒေါမနဿုပါယာသာ အဗ္ဘတ္ထံ ဂစ္ဆန္တိ.

“Just as, sir, a man who is afflicted, suffering, and gravely ill might have a skilled physician instantly remove his disease; even so, sir, from whatever teaching one hears the Dhamma of the venerable Gotama—whether as a discourse, as a mixed prose and verse teaching, as an exposition, or as a teaching on wondrous phenomena—from that moment on, his sorrow, lamentation, pain, grief, and despair disappear.

‘‘သေယျထာပိ[Pg.208], ဘော, ပေါက္ခရဏီ အစ္ဆောဒကာ သာတောဒကာ သီတောဒကာ သေတကာ သုပတိတ္ထာ ရမဏီယာ. အထ ပုရိသော အာဂစ္ဆေယျ ဃမ္မာဘိတတ္တော ဃမ္မပရေတော ကိလန္တော တသိတော ပိပါသိတော. သော တံ ပေါက္ခရဏိံ ဩဂါဟေတွာ နှာတွာ စ ပိဝိတွာ စ သဗ္ဗဒရထကိလမထပရိဠာဟံ ပဋိပ္ပဿမ္ဘေယျ. ဧဝမေဝံ ခေါ, ဘော, ယတော ယတော တဿ ဘောတော ဂေါတမဿ ဓမ္မံ သုဏာတိ – ယဒိ သုတ္တသော, ယဒိ ဂေယျသော, ယဒိ ဝေယျာကရဏသော, ယဒိ အဗ္ဘုတဓမ္မသော – တတော တတော သဗ္ဗဒရထကိလမထပရိဠာဟာ ပဋိပ္ပဿမ္ဘန္တီ’’တိ.

“Just as, sir, there might be a lotus pond with clear water, pleasant water, cool water, pure water, with good banks, and delightful. Then a man might come along, oppressed by the heat, overcome by the heat, weary, thirsty, and parched. Having entered that lotus pond, and having bathed and drunk, he would still all his distress, weariness, and feverishness. Even so, sir, from whatever teaching one hears the Dhamma of the venerable Gotama—whether as a discourse, as a mixed prose and verse teaching, as an exposition, or as a teaching on wondrous phenomena—from that moment on, all distress, weariness, and feverishness are stilled.”

ဧဝံ ဝုတ္တေ ကာရဏပါလီ ဗြာဟ္မဏော ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ဒက္ခိဏံ ဇာဏုမဏ္ဍလံ ပထဝိယံ နိဟန္တွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ တိက္ခတ္တုံ ဥဒါနံ ဥဒါနေသိ –

When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, extending his joined palms toward the Blessed One, uttered this solemn utterance three times:

‘‘နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ;

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ;

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿာ’’တိ.

“Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One! Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One! Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One!”

‘‘အဘိက္ကန္တံ, ဘော ပိင်္ဂိယာနိ, အဘိက္ကန္တံ, ဘော ပိင်္ဂိယာနိ! သေယျထာပိ, ဘော ပိင်္ဂိယာနိ, နိက္ကုဇ္ဇိတံ ဝါ ဥက္ကုဇ္ဇေယျ ပဋိစ္ဆန္နံ ဝါ ဝိဝရေယျ, မူဠှဿ ဝါ မဂ္ဂံ အာစိက္ခေယျ အန္ဓကာရေ ဝါ တေလပဇ္ဇောတံ ဓာရေယျ – စက္ခုမန္တော ရူပါနိ ဒက္ခန္တီတိ; ဧဝမေဝံ ဘောတာ ပိင်္ဂိယာနိနာ အနေကပရိယာယေန ဓမ္မော ပကာသိတော. ဧသာဟံ, ဘော ပိင်္ဂိယာနိ, တံ ဘဝန္တံ ဂေါတမံ သရဏံ ဂစ္ဆာမိ ဓမ္မဉ္စ ဘိက္ခုသံဃဉ္စ. ဥပါသကံ မံ ဘဝံ ပိင်္ဂိယာနီ ဓာရေတု, အဇ္ဇတဂ္ဂေ ပါဏုပေတံ သရဏံ ဂတ’’န္တိ. စတုတ္ထံ.

“Magnificent, venerable Piṅgiyāni! Magnificent, venerable Piṅgiyāni! Just as, venerable Piṅgiyāni, one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or carry a lamp into the darkness so that those with eyes could see forms—in the same way has the Dhamma been made clear by the venerable Piṅgiyāni in many ways. I go for refuge, venerable Piṅgiyāni, to that venerable Gotama, and to the Dhamma, and to the Saṅgha of bhikkhus. Let the venerable Piṅgiyāni remember me as a lay follower who has gone for refuge for life, from this day forward.” Fourth.

၅. ပိင်္ဂိယာနီသုတ္တံ

5. The Discourse on Piṅgiyāni

၁၉၅. ဧကံ သမယံ ဘဂဝါ ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယံ. တေန ခေါ ပန သမယေန ပဉ္စမတ္တာနိ လိစ္ဆဝိသတာနိ ဘဂဝန္တံ ပယိရုပါသန္တိ. အပ္ပေကစ္စေ လိစ္ဆဝီ နီလာ ဟောန္တိ နီလဝဏ္ဏာ နီလဝတ္ထာ နီလာလင်္ကာရာ, အပ္ပေကစ္စေ လိစ္ဆဝီ ပီတာ ဟောန္တိ ပီတဝဏ္ဏာ ပီတဝတ္ထာ ပီတာလင်္ကာရာ, အပ္ပေကစ္စေ လိစ္ဆဝီ လောဟိတကာ ဟောန္တိ လောဟိတကဝဏ္ဏာ လောဟိတကဝတ္ထာ လောဟိတကာလင်္ကာရာ, အပ္ပေကစ္စေ လိစ္ဆဝီ ဩဒါတာ [Pg.209] ဟောန္တိ ဩဒါတဝဏ္ဏာ ဩဒါတဝတ္ထာ ဩဒါတာလင်္ကာရာ. တျဿုဒံ ဘဂဝါ အတိရောစတိ ဝဏ္ဏေန စေဝ ယသသာ စ.

195. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, at the Hall with the Peaked Roof. Now at that time, about five hundred Licchavis were attending on the Blessed One. Some Licchavis were blue, blue in complexion, with blue garments and blue ornaments. Some Licchavis were yellow, yellow in complexion, with yellow garments and yellow ornaments. Some Licchavis were red, red in complexion, with red garments and red ornaments. Some Licchavis were white, white in complexion, with white garments and white ornaments. And the Blessed One outshone them in both color and glory.

အထ ခေါ ပိင်္ဂိယာနီ ဗြာဟ္မဏော ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ယေန ဘဂဝါ တေနဉ္ဇလိံ ပဏာမေတွာ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ပဋိဘာတိ မံ, ဘဂဝါ, ပဋိဘာတိ မံ, သုဂတာ’’တိ. ‘‘ပဋိဘာတု တံ ပိင်္ဂိယာနီ’’တိ ဘဂဝါ အဝေါစ. အထ ခေါ ပိင်္ဂိယာနီ ဗြာဟ္မဏော ဘဂဝတော သမ္မုခါ သာရုပ္ပာယ ဂါထာယ အဘိတ္ထဝိ –

Then the brahmin Piṅgiyānī rose from his seat, arranged his upper robe over one shoulder, extended his joined palms toward the Blessed One, and said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Sugata!” “Let the inspiration come to you, Piṅgiyāni,” the Blessed One said. Then the brahmin Piṅgiyānī extolled the Blessed One in his presence with a suitable verse:

‘‘ပဒ္မံ ယထာ ကောကနဒံ သုဂန္ဓံ,ပါတော သိယာ ဖုလ္လမဝီတဂန္ဓံ;

အင်္ဂီရသံ ပဿ ဝိရောစမာနံ,တပန္တမာဒိစ္စမိဝန္တလိက္ခေ’’တိ.

“As a fragrant red lotus, blooming in the morning, its scent unfaded; behold Aṅgīrasa, shining forth, blazing like the sun in the sky.”

အထ ခေါ တေ လိစ္ဆဝီ ပဉ္စဟိ ဥတ္တရာသင်္ဂသတေဟိ ပိင်္ဂိယာနိံ ဗြာဟ္မဏံ အစ္ဆာဒေသုံ. အထ ခေါ ပိင်္ဂိယာနီ ဗြာဟ္မဏော တေဟိ ပဉ္စဟိ ဥတ္တရာသင်္ဂသတေဟိ ဘဂဝန္တံ အစ္ဆာဒေသိ.

Then those Licchavis covered the brahmin Piṅgiyāni with five hundred upper robes. Then the brahmin Piṅgiyāni covered the Blessed One with those five hundred upper robes.

အထ ခေါ ဘဂဝါ တေ လိစ္ဆဝီ ဧတဒဝေါစ – ‘‘ပဉ္စန္နံ, လိစ္ဆဝီ, ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. ကတမေသံ ပဉ္စန္နံ? တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိံ. တထာဂတပ္ပဝေဒိတဿ ဓမ္မဝိနယဿ ဒေသေတာ ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ. တထာဂတပ္ပဝေဒိတဿ ဓမ္မဝိနယဿ ဒေသိတဿ ဝိညာတာ ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ. တထာဂတပ္ပဝေဒိတဿ ဓမ္မဝိနယဿ ဒေသိတဿ ဝိညာတာ ဓမ္မာနုဓမ္မပ္ပဋိပန္နော ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ. ကတညူ ကတဝေဒီ ပုဂ္ဂလော ဒုလ္လဘော လောကသ္မိံ. ဣမေသံ ခေါ, လိစ္ဆဝီ, ပဉ္စန္နံ ရတနာနံ ပါတုဘာဝေါ ဒုလ္လဘော လောကသ္မိ’’န္တိ. ပဉ္စမံ.

Then the Blessed One addressed those Licchavis, saying: “Licchavis, the appearance of five treasures is rare in the world. Which five? The appearance of a Tathāgata, an Arahant, a Perfectly Self-Enlightened One is rare in the world. A person who teaches the Dhamma and Discipline proclaimed by the Tathāgata is rare in the world. A person who understands the taught Dhamma and Discipline proclaimed by the Tathāgata is rare in the world. A person who, having understood the taught Dhamma and Discipline proclaimed by the Tathāgata, practices in accordance with the Dhamma is rare in the world. A person who is grateful and mindful of benefits received is rare in the world. Licchavis, the appearance of these five treasures is rare in the world.” Fifth.

၆. မဟာသုပိနသုတ္တံ

6. The Discourse on the Great Dreams

၁၉၆. ‘‘တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော ပဉ္စ မဟာသုပိနာ ပါတုရဟေသုံ. ကတမေ ပဉ္စ? တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော [Pg.210] အယံ မဟာပထဝီ မဟာသယနံ အဟောသိ, ဟိမဝါ ပဗ္ဗတရာဇာ ဗိဗ္ဗောဟနံ အဟောသိ, ပုရတ္ထိမေ သမုဒ္ဒေ ဝါမော ဟတ္ထော ဩဟိတော အဟောသိ, ပစ္ဆိမေ သမုဒ္ဒေ ဒက္ခိဏော ဟတ္ထော ဩဟိတော အဟောသိ, ဒက္ခိဏေ သမုဒ္ဒေ ဥဘော ပါဒါ ဩဟိတာ အဟေသုံ. တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော အယံ ပဌမော မဟာသုပိနော ပါတုရဟောသိ.

196. “Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, five great dreams appeared. What five? Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this great earth became his great bed; the Himālaya, king of mountains, became his pillow; his left hand was placed in the eastern ocean; his right hand was placed in the western ocean; and both his feet were placed in the southern ocean. Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this first great dream appeared.

‘‘ပုန စပရံ, ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော တိရိယာ နာမ တိဏဇာတိ နာဘိယာ ဥဂ္ဂန္တွာ နဘံ အာဟစ္စ ဌိတာ အဟောသိ. တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော အယံ ဒုတိယော မဟာသုပိနော ပါတုရဟောသိ.

Furthermore, monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, a type of grass named Tiriyā, having sprouted from his navel, stood touching the sky. Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this second great dream appeared.

‘‘ပုန စပရံ, ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော သေတာ ကိမီ ကဏှသီသာ ပါဒေဟိ ဥဿက္ကိတွာ ( ) ယာဝ ဇာဏုမဏ္ဍလာ ပဋိစ္ဆာဒေသုံ. တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော အယံ တတိယော မဟာသုပိနော ပါတုရဟောသိ.

Furthermore, monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, white worms with black heads, having crawled up from his feet, covered him up to his kneecaps. Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this third great dream appeared.

‘‘ပုန စပရံ, ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော စတ္တာရော သကုဏာ နာနာဝဏ္ဏာ စတူဟိ ဒိသာဟိ အာဂန္တွာ ပါဒမူလေ နိပတိတွာ သဗ္ဗသေတာ သမ္ပဇ္ဇိံသု. တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော အယံ စတုတ္ထော မဟာသုပိနော ပါတုရဟောသိ.

Furthermore, monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, four birds of various colors, having come from the four directions, fell at the base of his feet and became entirely white. Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this fourth great dream appeared.

‘‘ပုန စပရံ, ဘိက္ခဝေ, တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓေါ ဗောဓိသတ္တောဝ သမာနော မဟတော မီဠှပဗ္ဗတဿ ဥပရူပရိ စင်္ကမတိ အလိပ္ပမာနော မီဠှေန. တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော အယံ ပဉ္စမော မဟာသုပိနော ပါတုရဟောသိ.

Furthermore, monks, the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while still an unenlightened Bodhisatta, walked back and forth upon a great mountain of excrement without being smeared by the excrement. Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this fifth great dream appeared.

‘‘ယမ္ပိ[Pg.211], ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော အယံ မဟာပထဝီ မဟာသယနံ အဟောသိ, ဟိမဝါ ပဗ္ဗတရာဇာ ဗိဗ္ဗောဟနံ အဟောသိ, ပုရတ္ထိမေ သမုဒ္ဒေ ဝါမော ဟတ္ထော ဩဟိတော အဟောသိ, ပစ္ဆိမေ သမုဒ္ဒေ ဒက္ခိဏော ဟတ္ထော ဩဟိတော အဟောသိ, ဒက္ခိဏေ သမုဒ္ဒေ ဥဘော ပါဒါ ဩဟိတာ အဟေသုံ; တထာဂတေန, ဘိက္ခဝေ, အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန အနုတ္တရာ သမ္မာသမ္ဗောဓိ အဘိသမ္ဗုဒ္ဓါ. တဿာ အဘိသမ္ဗောဓာယ အယံ ပဌမော မဟာသုပိနော ပါတုရဟောသိ.

Monks, whereas for the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, this great earth became a great bed, the Himālaya, king of mountains, became a pillow, his left hand was placed in the eastern ocean, his right hand was placed in the western ocean, and both his feet were placed in the southern ocean; this signifies that the Tathāgata, the Arahant, the Perfectly Enlightened One, has realized the unsurpassed, perfect awakening. For the sake of that realization, this first great dream appeared.

‘‘ယမ္ပိ, ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော တိရိယာ နာမ တိဏဇာတိ နာဘိယာ ဥဂ္ဂန္တွာ နဘံ အာဟစ္စ ဌိတာ အဟောသိ; တထာဂတေန, ဘိက္ခဝေ, အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ အဘိသမ္ဗုဇ္ဈိတွာ ယာဝ ဒေဝမနုဿေဟိ သုပ္ပကာသိတော. တဿ အဘိသမ္ဗောဓာယ အယံ ဒုတိယော မဟာသုပိနော ပါတုရဟောသိ.

Monks, whereas for the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, a type of grass named Tiriyā, having sprouted from his navel, stood touching the sky; this signifies that the Tathāgata, the Arahant, the Perfectly Enlightened One, having fully realized the Noble Eightfold Path, has proclaimed it well to gods and humans. For the sake of that realization, this second great dream appeared.

‘‘ယမ္ပိ, ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော သေတာ ကိမီ ကဏှသီသာ ပါဒေဟိ ဥဿက္ကိတွာ ယာဝ ဇာဏုမဏ္ဍလာ ပဋိစ္ဆာဒေသုံ; ဗဟူ, ဘိက္ခဝေ, ဂိဟီ ဩဒါတဝသနာ တထာဂတံ ပါဏုပေတာ သရဏံ ဂတာ. တဿ အဘိသမ္ဗောဓာယ အယံ တတိယော မဟာသုပိနော ပါတုရဟောသိ.

Monks, whereas for the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, white worms with black heads, having crawled up from his feet, covered him up to his kneecaps; this signifies that many householders clad in white have gone for refuge to the Tathāgata for as long as life lasts. For the sake of that realization, this third great dream appeared.

‘‘ယမ္ပိ, ဘိက္ခဝေ, တထာဂတဿ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော စတ္တာရော သကုဏာ နာနာဝဏ္ဏာ စတူဟိ ဒိသာဟိ အာဂန္တွာ ပါဒမူလေ နိပတိတွာ သဗ္ဗသေတာ သမ္ပဇ္ဇိံသု; စတ္တာရောမေ, ဘိက္ခဝေ, ဝဏ္ဏာ ခတ္တိယာ ဗြာဟ္မဏာ ဝေဿာ သုဒ္ဒါ တေ တထာဂတပ္ပဝေဒိတေ ဓမ္မဝိနယေ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတွာ အနုတ္တရံ ဝိမုတ္တိံ သစ္ဆိကရောန္တိ. တဿ အဘိသမ္ဗောဓာယ အယံ စတုတ္ထော မဟာသုပိနော ပါတုရဟောသိ.

Monks, whereas for the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, four birds of various colors, having come from the four directions, fell at the base of his feet and became entirely white; this signifies that these four classes—khattiyas, brahmins, vessas, and suddas—having gone forth from the household life into homelessness in the Dhamma-Vinaya proclaimed by the Tathāgata, realize unsurpassed liberation. For the sake of that realization, this fourth great dream appeared.

‘‘ယမ္ပိ, ဘိက္ခဝေ, တထာဂတော အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓေါ ဗောဓိသတ္တောဝ သမာနော မဟတော မီဠှပဗ္ဗတဿ ဥပရူပရိ စင်္ကမတိ [Pg.212] အလိပ္ပမာနော မီဠှေန; လာဘီ, ဘိက္ခဝေ, တထာဂတော စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပ္ပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ, တံ တထာဂတော အဂထိတော အမုစ္ဆိတော အနဇ္ဈောသန္နော အာဒီနဝဒဿာဝီ နိဿရဏပညော ပရိဘုဉ္ဇတိ. တဿ အဘိသမ္ဗောဓာယ အယံ ပဉ္စမော မဟာသုပိနော ပါတုရဟောသိ.

Monks, whereas the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while still an unenlightened Bodhisatta, walked back and forth upon a great mountain of excrement without being smeared by the excrement; this signifies that the Tathāgata is a recipient of robes, almsfood, lodgings, and medicinal requisites for the sick, and he makes use of them without being greedy, infatuated, or attached, seeing the danger and possessing the wisdom of escape. For the sake of that realization, this fifth great dream appeared.

‘‘တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော ဣမေ ပဉ္စ မဟာသုပိနာ ပါတုရဟေသု’’န္တိ. ဆဋ္ဌံ.

Monks, to the Tathāgata, the Arahant, the Perfectly Enlightened One, before his awakening, while he was still an unenlightened Bodhisatta, these five great dreams appeared. The Sixth.

၇. ဝဿသုတ္တံ

7. The Discourse on Rain

၁၉၇. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဝဿဿ အန္တရာယာ, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတိ. ကတမေ ပဉ္စ? ဥပရိ, ဘိက္ခဝေ, အာကာသေ တေဇောဓာတု ပကုပ္ပတိ. တေန ဥပ္ပန္နာ မေဃာ ပဋိဝိဂစ္ဆန္တိ. အယံ, ဘိက္ခဝေ, ပဌမော ဝဿဿ အန္တရာယော, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတိ.

197. Monks, there are these five obstacles to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate. What five? Monks, above, in the sky, the fire element becomes agitated. Because of this, the arisen clouds disperse. This, monks, is the first obstacle to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဥပရိ အာကာသေ ဝါယောဓာတု ပကုပ္ပတိ. တေန ဥပ္ပန္နာ မေဃာ ပဋိဝိဂစ္ဆန္တိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဝဿဿ အန္တရာယော, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတိ.

Furthermore, monks, above, in the sky, the wind element becomes agitated. Because of this, the arisen clouds disperse. This, monks, is the second obstacle to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ရာဟု အသုရိန္ဒော ပါဏိနာ ဥဒကံ သမ္ပဋိစ္ဆိတွာ မဟာသမုဒ္ဒေ ဆဍ္ဍေတိ. အယံ, ဘိက္ခဝေ, တတိယော ဝဿဿ အန္တရာယော, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတိ.

Furthermore, Bhikkhus, Rāhu, the lord of the asuras, having collected water with his hand, discards it in the great ocean. This, Bhikkhus, is the third obstacle to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဝဿဝလာဟကာ ဒေဝါ ပမတ္တာ ဟောန္တိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော ဝဿဿ အန္တရာယော, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတိ.

Furthermore, Bhikkhus, the rain-cloud devas are negligent. This, Bhikkhus, is the fourth obstacle to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate.

‘‘ပုန စပရံ, ဘိက္ခဝေ, မနုဿာ အဓမ္မိကာ ဟောန္တိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော ဝဿဿ အန္တရာယော, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဝဿဿ အန္တရာယာ, ယံ နေမိတ္တာ န ဇာနန္တိ, ယတ္ထ နေမိတ္တာနံ စက္ခု န ကမတီ’’တိ. သတ္တမံ.

Furthermore, Bhikkhus, humans are unrighteous. This, Bhikkhus, is the fifth obstacle to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate. These, indeed, Bhikkhus, are the five obstacles to rain, which omen-readers do not know, where the eye of omen-readers does not penetrate. The Seventh.

၈. ဝါစာသုတ္တံ

8. The Discourse on Speech

၁၉၈. ‘‘ပဉ္စဟိ[Pg.213], ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတာ ဝါစာ သုဘာသိတာ ဟောတိ, နော ဒုဗ္ဘာသိတာ, အနဝဇ္ဇာ စ အနနုဝဇ္ဇာ စ ဝိညူနံ. ကတမေဟိ ပဉ္စဟိ? ကာလေန စ ဘာသိတာ ဟောတိ, သစ္စာ စ ဘာသိတာ ဟောတိ, သဏှာ စ ဘာသိတာ ဟောတိ, အတ္ထသံဟိတာ စ ဘာသိတာ ဟောတိ, မေတ္တစိတ္တေန စ ဘာသိတာ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတာ ဝါစာ သုဘာသိတာ ဟောတိ, နော ဒုဗ္ဘာသိတာ, အနဝဇ္ဇာ စ အနနုဝဇ္ဇာ စ ဝိညူန’’န္တိ. အဋ္ဌမံ.

198. Bhikkhus, speech endowed with five factors is well-spoken, not ill-spoken; it is blameless and not censured by the wise. With what five? It is spoken at the right time; it is spoken in truth; it is spoken gently; it is spoken connected with the goal; and it is spoken with a mind of loving-kindness. Bhikkhus, speech endowed with these five factors is well-spoken, not ill-spoken; it is blameless and not censured by the wise. The Eighth.

၉. ကုလသုတ္တံ

9. The Discourse on Families

၁၉၉. ‘‘ယံ, ဘိက္ခဝေ, သီလဝန္တော ပဗ္ဗဇိတာ ကုလံ ဥပသင်္ကမန္တိ, တတ္ထ မနုဿာ ပဉ္စဟိ ဌာနေဟိ ဗဟုံ ပုညံ ပသဝန္တိ. ကတမေဟိ ပဉ္စဟိ? ယသ္မိံ, ဘိက္ခဝေ, သမယေ သီလဝန္တေ ပဗ္ဗဇိတေ ကုလံ ဥပသင်္ကမန္တေ မနုဿာ ဒိသွာ စိတ္တာနိ ပသာဒေန္တိ, သဂ္ဂသံဝတ္တနိကံ, ဘိက္ခဝေ, တံ ကုလံ တသ္မိံ သမယေ ပဋိပဒံ ပဋိပန္နံ ဟောတိ.

199. Bhikkhus, when virtuous renunciants approach a family, the people there generate much merit in five ways. What are the five? Bhikkhus, at the time when, as virtuous renunciants are approaching a family, people see them and gladden their minds, that family at that time is practicing a course leading to heaven.

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ သီလဝန္တေ ပဗ္ဗဇိတေ ကုလံ ဥပသင်္ကမန္တေ မနုဿာ ပစ္စုဋ္ဌေန္တိ အဘိဝါဒေန္တိ အာသနံ ဒေန္တိ, ဥစ္စာကုလီနသံဝတ္တနိကံ, ဘိက္ခဝေ, တံ ကုလံ တသ္မိံ သမယေ ပဋိပဒံ ပဋိပန္နံ ဟောတိ.

Bhikkhus, at the time when, as virtuous renunciants are approaching a family, people rise to greet them, pay respects, and offer a seat, that family at that time is practicing a course leading to birth in a high family.

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ သီလဝန္တေ ပဗ္ဗဇိတေ ကုလံ ဥပသင်္ကမန္တေ မနုဿာ မစ္ဆေရမလံ ပဋိဝိနေန္တိ, မဟေသက္ခသံဝတ္တနိကံ, ဘိက္ခဝေ, တံ ကုလံ တသ္မိံ သမယေ ပဋိပဒံ ပဋိပန္နံ ဟောတိ.

Bhikkhus, at the time when, as virtuous renunciants are approaching a family, people get rid of the stain of stinginess, that family at that time is practicing a course leading to great influence.

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ သီလဝန္တေ ပဗ္ဗဇိတေ ကုလံ ဥပသင်္ကမန္တေ မနုဿာ ယထာသတ္တိ ယထာဗလံ သံဝိဘဇန္တိ, မဟာဘောဂသံဝတ္တနိကံ, ဘိက္ခဝေ, တံ ကုလံ တသ္မိံ သမယေ ပဋိပဒံ ပဋိပန္နံ ဟောတိ.

Bhikkhus, at the time when, as virtuous renunciants are approaching a family, people share according to their ability and means, that family at that time is practicing a course leading to great wealth.

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ သီလဝန္တေ ပဗ္ဗဇိတေ ကုလံ ဥပသင်္ကမန္တေ မနုဿာ ပရိပုစ္ဆန္တိ ပရိပဉှန္တိ ဓမ္မံ သုဏန္တိ, မဟာပညာသံဝတ္တနိကံ, ဘိက္ခဝေ, တံ ကုလံ တသ္မိံ သမယေ ပဋိပဒံ ပဋိပန္နံ ဟောတိ. ယံ, ဘိက္ခဝေ, သီလဝန္တော ပဗ္ဗဇိတာ ကုလံ ဥပသင်္ကမန္တိ, တတ္ထ မနုဿာ ဣမေဟိ ပဉ္စဟိ ဌာနေဟိ ဗဟုံ ပုညံ ပသဝန္တီ’’တိ. နဝမံ.

Bhikkhus, at the time when, as virtuous renunciants are approaching a family, people ask questions, inquire, and listen to the Dhamma, that family at that time is practicing a course leading to great wisdom. Bhikkhus, when virtuous renunciants approach a family, the people there generate much merit in these five ways. The Ninth.

၁၀. နိဿာရဏီယသုတ္တံ

10. The Discourse on Escape

၂၀၀. ‘‘ပဉ္စိမာ[Pg.214], ဘိက္ခဝေ, နိဿာရဏီယာ ဓာတုယော. ကတမာ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခုနော ကာမံ မနသိကရောတော ကာမေသု စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ. နေက္ခမ္မံ ခေါ ပနဿ မနသိကရောတော နေက္ခမ္မေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ. တဿ တံ စိတ္တံ သုဂတံ သုဘာဝိတံ သုဝုဋ္ဌိတံ သုဝိမုတ္တံ သုဝိသံယုတ္တံ ကာမေဟိ; ယေ စ ကာမပစ္စယာ ဥပ္ပဇ္ဇန္တိ အာသဝါ ဝိဃာတပရိဠာဟာ, မုတ္တော သော တေဟိ, န သော တံ ဝေဒနံ ဝေဒိယတိ. ဣဒမက္ခာတံ ကာမာနံ နိဿရဏံ.

200. Bhikkhus, there are these five elements of escape. Which five? Here, bhikkhus, when a bhikkhu attends to sensual pleasures, his mind does not leap toward, become serene in, settle upon, or find liberation in sensual pleasures. But when he attends to renunciation, his mind leaps toward, becomes serene in, settles upon, and finds liberation in renunciation. His mind—being thus well-directed, well-developed, well-risen, well-liberated, and well-disjoined from sensual pleasures—is freed from the taints, vexations, and fevers that arise conditioned by sensual pleasures. He does not experience that feeling. This is declared to be the escape from sensual pleasures.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော ဗျာပါဒံ မနသိကရောတော ဗျာပါဒေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ. အဗျာပါဒံ ခေါ ပနဿ မနသိကရောတော အဗျာပါဒေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ. တဿ တံ စိတ္တံ သုဂတံ သုဘာဝိတံ သုဝုဋ္ဌိတံ သုဝိမုတ္တံ သုဝိသံယုတ္တံ ဗျာပါဒေန; ယေ စ ဗျာပါဒပစ္စယာ ဥပ္ပဇ္ဇန္တိ အာသဝါ ဝိဃာတပရိဠာဟာ, မုတ္တော သော တေဟိ, န သော တံ ဝေဒနံ ဝေဒိယတိ. ဣဒမက္ခာတံ ဗျာပါဒဿ နိဿရဏံ.

Furthermore, bhikkhus, when a bhikkhu attends to ill will, his mind does not leap toward, become serene in, settle upon, or find liberation in ill will. But when he attends to non-ill will, his mind leaps toward, becomes serene in, settles upon, and finds liberation in non-ill will. His mind—being thus well-directed, well-developed, well-risen, well-liberated, and well-disjoined from ill will—is freed from the taints, vexations, and fevers that arise conditioned by ill will. He does not experience that feeling. This is declared to be the escape from ill will.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော ဝိဟေသံ မနသိကရောတော ဝိဟေသာယ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ. အဝိဟေသံ ခေါ ပနဿ မနသိကရောတော အဝိဟေသာယ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ. တဿ တံ စိတ္တံ သုဂတံ သုဘာဝိတံ သုဝုဋ္ဌိတံ သုဝိမုတ္တံ သုဝိသံယုတ္တံ ဝိဟေသာယ; ယေ စ ဝိဟေသာပစ္စယာ ဥပ္ပဇ္ဇန္တိ အာသဝါ ဝိဃာတပရိဠာဟာ, မုတ္တော သော တေဟိ, န သော တံ ဝေဒနံ ဝေဒိယတိ. ဣဒမက္ခာတံ ဝိဟေသာယ နိဿရဏံ.

Furthermore, bhikkhus, when a bhikkhu attends to cruelty, his mind does not leap toward, become serene in, settle upon, or find liberation in cruelty. But when he attends to non-cruelty, his mind leaps toward, becomes serene in, settles upon, and finds liberation in non-cruelty. His mind—being thus well-directed, well-developed, well-risen, well-liberated, and well-disjoined from cruelty—is freed from the taints, vexations, and fevers that arise conditioned by cruelty. He does not experience that feeling. This is declared to be the escape from cruelty.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော ရူပံ မနသိကရောတော ရူပေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ. အရူပံ ခေါ ပနဿ မနသိကရောတော အရူပေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ. တဿ တံ စိတ္တံ သုဂတံ သုဘာဝိတံ သုဝုဋ္ဌိတံ သုဝိမုတ္တံ သုဝိသံယုတ္တံ ရူပေဟိ; ယေ စ ရူပပစ္စယာ ဥပ္ပဇ္ဇန္တိ အာသဝါ ဝိဃာတပရိဠာဟာ, မုတ္တော သော တေဟိ, န သော တံ ဝေဒနံ ဝေဒိယတိ. ဣဒမက္ခာတံ ရူပါနံ နိဿရဏံ.

Furthermore, bhikkhus, when a bhikkhu attends to form, his mind does not leap toward, become serene in, settle upon, or find liberation in form. But when he attends to the formless, his mind leaps toward, becomes serene in, settles upon, and finds liberation in the formless. His mind—being thus well-directed, well-developed, well-risen, well-liberated, and well-disjoined from forms—is freed from the taints, vexations, and fevers that arise conditioned by form. He does not experience that feeling. This is declared to be the escape from forms.

‘‘ပုန [Pg.215] စပရံ, ဘိက္ခဝေ, ဘိက္ခုနော သက္ကာယံ မနသိကရောတော သက္ကာယေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ. သက္ကာယနိရောဓံ ခေါ ပနဿ မနသိကရောတော သက္ကာယနိရောဓေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ. တဿ တံ စိတ္တံ သုဂတံ သုဘာဝိတံ သုဝုဋ္ဌိတံ သုဝိမုတ္တံ သုဝိသံယုတ္တံ သက္ကာယေန; ယေ စ သက္ကာယပစ္စယာ ဥပ္ပဇ္ဇန္တိ အာသဝါ ဝိဃာတပရိဠာဟာ, မုတ္တော သော တေဟိ, န သော တံ ဝေဒနံ ဝေဒိယတိ. ဣဒမက္ခာတံ သက္ကာယဿ နိဿရဏံ.

Furthermore, bhikkhus, when a bhikkhu attends to existing personality, his mind does not leap toward, become serene in, settle upon, or find liberation in existing personality. But when he attends to the cessation of existing personality, his mind leaps toward, becomes serene in, settles upon, and finds liberation in the cessation of existing personality. His mind—being thus well-directed, well-developed, well-risen, well-liberated, and well-disjoined from existing personality—is freed from the taints, vexations, and fevers that arise conditioned by existing personality. He does not experience that feeling. This is declared to be the escape from existing personality.

‘‘တဿ ကာမနန္ဒီပိ နာနုသေတိ, ဗျာပါဒနန္ဒီပိ နာနုသေတိ, ဝိဟေသာနန္ဒီပိ နာနုသေတိ, ရူပနန္ဒီပိ နာနုသေတိ, သက္ကာယနန္ဒီပိ နာနုသေတိ (သော) ကာမနန္ဒိယာပိ အနနုသယာ, ဗျာပါဒနန္ဒိယာပိ အနနုသယာ, ဝိဟေသာနန္ဒိယာပိ အနနုသယာ, ရူပနန္ဒိယာပိ အနနုသယာ, သက္ကာယနန္ဒိယာပိ အနနုသယာ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ဘိက္ခု နိရနုသယော, အစ္ဆေစ္ဆိ တဏှံ, ဝိဝတ္တယိ သံယောဇနံ, သမ္မာ မာနာဘိသမယာ အန္တမကာသိ ဒုက္ခဿ. ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ နိဿာရဏီယာ ဓာတုယော’’တိ. ဒသမံ.

Delight in sensual pleasures does not lie latent in him, nor delight in ill will, nor delight in cruelty, nor delight in forms, nor delight in existing personality. Because he has no underlying tendency for delight in sensual pleasures, no underlying tendency for delight in ill will, no underlying tendency for delight in cruelty, no underlying tendency for delight in forms, and no underlying tendency for delight in existing personality, this, bhikkhus, is called a bhikkhu without underlying tendencies, who has cut off craving, transcended the fetter, and by the full understanding of conceit, has made an end of suffering. These, bhikkhus, are the five elements of escape.

ဗြာဟ္မဏဝဂ္ဂေါ ပဉ္စမော.

The Brahmin Chapter, the Fifth.

တဿုဒ္ဒါနံ –

The summary:

သောဏော ဒေါဏော သင်္ဂါရဝေါ, ကာရဏပါလီ စ ပိင်္ဂိယာနီ;

သုပိနာ စ ဝဿာ ဝါစာ, ကုလံ နိဿာရဏီယေန စာတိ.

The Soṇa Sutta, the Doṇa Sutta, the Saṅgārava Sutta, the Karaṇapāli Sutta, and the Piṅgiyāni Sutta; the Supinā Sutta, the Vassa Sutta, the Vācā Sutta, the Kula Sutta, and with the Nissaraṇiya Sutta.

စတုတ္ထံပဏ္ဏာသကံ သမတ္တော.

The Fourth Fifty Concluded.

၅. ပဉ္စမပဏ္ဏာသကံ

5. The Fifth Fifty

(၂၁) ၁. ကိမိလဝဂ္ဂေါ

(21) 1. The Kimila Chapter

၁. ကိမိလသုတ္တံ

1. The Kimila Sutta

၂၀၁. ဧကံ [Pg.216] သမယံ ဘဂဝါ ကိမိလာယံ ဝိဟရတိ ဝေဠုဝနေ. အထ ခေါ အာယသ္မာ ကိမိလော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ ကိမိလော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ကော နု ခေါ, ဘန္တေ, ဟေတု ကော ပစ္စယော, ယေန တထာဂတေ ပရိနိဗ္ဗုတေ သဒ္ဓမ္မော န စိရဋ္ဌိတိကော ဟောတီ’’တိ? ‘‘ဣဓ, ကိမိလ, တထာဂတေ ပရိနိဗ္ဗုတေ ဘိက္ခူ ဘိက္ခုနိယော ဥပါသကာ ဥပါသိကာယော သတ္ထရိ အဂါရဝါ ဝိဟရန္တိ အပ္ပတိဿာ, ဓမ္မေ အဂါရဝါ ဝိဟရန္တိ အပ္ပတိဿာ, သံဃေ အဂါရဝါ ဝိဟရန္တိ အပ္ပတိဿာ, သိက္ခာယ အဂါရဝါ ဝိဟရန္တိ အပ္ပတိဿာ, အညမညံ အဂါရဝါ ဝိဟရန္တိ အပ္ပတိဿာ. အယံ ခေါ, ကိမိလ, ဟေတု အယံ ပစ္စယော, ယေန တထာဂတေ ပရိနိဗ္ဗုတေ သဒ္ဓမ္မော န စိရဋ္ဌိတိကော ဟောတီ’’တိ.

201. On one occasion the Blessed One was dwelling at Kimilā in the Bamboo Grove. Then the Venerable Kimila approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the Venerable Kimila said to the Blessed One: “What, venerable sir, is the cause, what is the reason, why after the Tathāgata has attained final Nibbāna, the good Dhamma does not long endure?” “Here, Kimila, after the Tathāgata has attained final Nibbāna, the monks, nuns, male lay followers, and female lay followers dwell without respect and deference toward the Teacher. They dwell without respect and deference toward the Dhamma. They dwell without respect and deference toward the Sangha. They dwell without respect and deference toward the training. They dwell without respect and deference toward one another. This, Kimila, is the cause, this is the reason, why after the Tathāgata has attained final Nibbāna, the good Dhamma does not long endure.”

‘‘ကော ပန, ဘန္တေ, ဟေတု ကော ပစ္စယော, ယေန တထာဂတေ ပရိနိဗ္ဗုတေ သဒ္ဓမ္မော စိရဋ္ဌိတိကော ဟောတီ’’တိ? ‘‘ဣဓ, ကိမိလ, တထာဂတေ ပရိနိဗ္ဗုတေ ဘိက္ခူ ဘိက္ခုနိယော ဥပါသကာ ဥပါသိကာယော သတ္ထရိ သဂါရဝါ ဝိဟရန္တိ သပ္ပတိဿာ, ဓမ္မေ သဂါရဝါ ဝိဟရန္တိ သပ္ပတိဿာ, သံဃေ သဂါရဝါ ဝိဟရန္တိ သပ္ပတိဿာ, သိက္ခာယ သဂါရဝါ ဝိဟရန္တိ သပ္ပတိဿာ, အညမညံ သဂါရဝါ ဝိဟရန္တိ သပ္ပတိဿာ. အယံ ခေါ, ကိမိလ, ဟေတု အယံ ပစ္စယော, ယေန တထာဂတေ ပရိနိဗ္ဗုတေ သဒ္ဓမ္မော စိရဋ္ဌိတိကော ဟောတီ’’တိ. ပဌမံ.

“What, venerable sir, is the cause, what is the reason, why after the Tathāgata has attained final Nibbāna, the good Dhamma long endures?” “Here, Kimila, after the Tathāgata has attained final Nibbāna, the monks, nuns, male lay followers, and female lay followers dwell with respect and deference toward the Teacher, with respect and deference toward the Dhamma, with respect and deference toward the Sangha, with respect and deference toward the training, and with respect and deference toward one another. This, Kimila, is the cause, this is the reason, why after the Tathāgata has attained final Nibbāna, the good Dhamma long endures.” The First.

၂. ဓမ္မဿဝနသုတ္တံ

2. The Sutta on Listening to the Dhamma

၂၀၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ဓမ္မဿဝနေ. ကတမေ ပဉ္စ? အဿုတံ သုဏာတိ, သုတံ ပရိယောဒါပေတိ, ကင်္ခံ ဝိတရတိ, ဒိဋ္ဌိံ ဥဇုံ ကရောတိ, စိတ္တမဿ ပသီဒတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ဓမ္မဿဝနေ’’တိ. ဒုတိယံ.

202. “Bhikkhus, there are these five benefits of listening to the Dhamma. What are the five? One hears what has not been heard before, one clarifies what has been heard, one overcomes doubt, one makes one’s view correct, and one’s mind becomes serene. These, bhikkhus, are the five benefits of listening to the Dhamma.” The Second.

၃. အဿာဇာနီယသုတ္တံ

3. The Sutta on the Thoroughbred Horse

၂၀၃. ‘‘ပဉ္စဟိ[Pg.217], ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ရညော ဘဒြော အဿာဇာနီယော ရာဇာရဟော ဟောတိ ရာဇဘောဂ္ဂေါ, ရညော အင်္ဂန္တွေဝ သင်္ခံ ဂစ္ဆတိ.

203. “Bhikkhus, a king's noble thoroughbred horse, possessed of five qualities, is worthy of a king, an item for the king's use, and is reckoned as a very constituent of the king.

‘‘ကတမေဟိ ပဉ္စဟိ? အဇ္ဇဝေန, ဇဝေန, မဒ္ဒဝေန, ခန္တိယာ, သောရစ္စေန – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ အင်္ဂေဟိ သမန္နာဂတော ရညော ဘဒြော အဿာဇာနီယော ရာဇာရဟော ဟောတိ ရာဇဘောဂ္ဂေါ, ရညော အင်္ဂန္တွေဝ သင်္ခံ ဂစ္ဆတိ. ‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ.

“With which five? With uprightness, swiftness, gentleness, patience, and gentle disposition. Bhikkhus, possessed of these five qualities, a king's noble thoroughbred horse is worthy of a king, an item for the king's use, and is reckoned as a very constituent of the king. In the same way, bhikkhus, a bhikkhu possessed of five qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

‘‘ကတမေဟိ ပဉ္စဟိ? အဇ္ဇဝေန, ဇဝေန, မဒ္ဒဝေန, ခန္တိယာ, သောရစ္စေန – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အာဟုနေယျော ဟောတိ ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ. တတိယံ.

“With which five qualities? With uprightness, swiftness, gentleness, patience, and gentle disposition. Bhikkhus, possessed of these five qualities, a bhikkhu is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.” The Third.

၄. ဗလသုတ္တံ

4. The Sutta on the Powers

၂၀၄. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဗလာနိ. ကတမာနိ ပဉ္စ? သဒ္ဓါဗလံ, ဟိရိဗလံ, ဩတ္တပ္ပဗလံ, ဝီရိယဗလံ, ပညာဗလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဗလာနီ’’တိ. စတုတ္ထံ.

204. “Bhikkhus, there are these five powers. Which five? The power of faith, the power of moral conscience, the power of moral dread, the power of energy, and the power of wisdom. These, bhikkhus, are the five powers.” The Fourth.

၅. စေတောခိလသုတ္တံ

5. The Sutta on Mental Barrenness

၂၀၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, စေတောခိလာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သတ္ထရိ ကင်္ခတိ ဝိစိကိစ္ဆတိ နာဓိမုစ္စတိ န သမ္ပသီဒတိ. ယော သော, ဘိက္ခဝေ, ဘိက္ခု သတ္ထရိ ကင်္ခတိ ဝိစိကိစ္ဆတိ နာဓိမုစ္စတိ န သမ္ပသီဒတိ, တဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ. ယဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ, အယံ ပဌမော စေတောခိလော.

205. Monks, there are these five states of mental barrenness. Which five? Here, monks, a bhikkhu doubts the Teacher, is hesitant, is not convinced, and does not become confident. For a bhikkhu who doubts the Teacher, is hesitant, is not convinced, and does not become confident, his mind does not incline towards ardor, application, perseverance, and exertion. When one's mind does not incline towards ardor, application, perseverance, and exertion, this is the first state of mental barrenness.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဓမ္မေ ကင်္ခတိ…ပေ… သံဃေ ကင်္ခတိ…ပေ… သိက္ခာယ ကင်္ခတိ…ပေ… သဗြဟ္မစာရီသု ကုပိတော ဟောတိ အနတ္တမနော အာဟတစိတ္တော ခိလဇာတော. ယော သော, ဘိက္ခဝေ, ဘိက္ခု သဗြဟ္မစာရီသု ကုပိတော ဟောတိ [Pg.218] အနတ္တမနော အာဟတစိတ္တော ခိလဇာတော, တဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ. ယဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ, အယံ ပဉ္စမော စေတောခိလော. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ စေတောခိလာ’’တိ. ပဉ္စမံ.

Furthermore, monks, a bhikkhu doubts the Dhamma... he doubts the Sangha... he doubts the training... he is angry with his companions in the holy life, displeased, with an afflicted mind, and has become barren-hearted. Monks, for a bhikkhu who is angry with his companions in the holy life, displeased, with an afflicted mind, and has become barren-hearted, his mind does not incline towards ardor, application, perseverance, and exertion. When one's mind does not incline towards ardor, application, perseverance, and exertion, this is the fifth state of mental barrenness. These, monks, are the five states of mental barrenness. The Fifth.

၆. ဝိနိဗန္ဓသုတ္တံ

6. The Discourse on Mental Bonds

၂၀၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, စေတသောဝိနိဗန္ဓာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာမေသု အဝီတရာဂေါ ဟောတိ အဝိဂတစ္ဆန္ဒော အဝိဂတပေမော အဝိဂတပိပါသော အဝိဂတပရိဠာဟော အဝိဂတတဏှော. ယော သော, ဘိက္ခဝေ, ဘိက္ခု ကာမေသု အဝီတရာဂေါ ဟောတိ အဝိဂတစ္ဆန္ဒော အဝိဂတပေမော အဝိဂတပိပါသော အဝိဂတပရိဠာဟော အဝိဂတတဏှော, တဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ. ယဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ, အယံ ပဌမော စေတသောဝိနိဗန္ဓော.

206. Bhikkhus, there are these five mental bonds. What five? Here, bhikkhus, a bhikkhu is not without passion for sensual pleasures, not without desire, not without affection, not without thirst, not without fever, not without craving. A bhikkhu who is not without passion for sensual pleasures, not without desire, not without affection, not without thirst, not without fever, not without craving—his mind does not incline toward ardor, application, perseverance, and exertion. When his mind does not incline toward ardor, application, perseverance, and exertion, this is the first mental bond.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ကာယေ အဝီတရာဂေါ ဟောတိ…ပေ… ရူပေ အဝီတရာဂေါ ဟောတိ…ပေ… ယာဝဒတ္ထံ ဥဒရာဝဒေဟကံ ဘုဉ္ဇိတွာ သေယျသုခံ ပဿသုခံ မိဒ္ဓသုခံ အနုယုတ္တော ဝိဟရတိ…ပေ… အညတရံ ဒေဝနိကာယံ ပဏိဓာယ ဗြဟ္မစရိယံ စရတိ – ‘ဣမိနာဟံ သီလေန ဝါ ဝတေန ဝါ တပေန ဝါ ဗြဟ္မစရိယေန ဝါ ဒေဝေါ ဝါ ဘဝိဿာမိ ဒေဝညတရော ဝါ’တိ. ယော သော, ဘိက္ခဝေ, ဘိက္ခု အညတရံ ဒေဝနိကာယံ ပဏိဓာယ ဗြဟ္မစရိယံ စရတိ – ‘ဣမိနာဟံ သီလေန ဝါ ဝတေန ဝါ တပေန ဝါ ဗြဟ္မစရိယေန ဝါ ဒေဝေါ ဝါ ဘဝိဿာမိ ဒေဝညတရော ဝါ’တိ, တဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ. ယဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ, အယံ ပဉ္စမော စေတသောဝိနိဗန္ဓော. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ စေတသောဝိနိဗန္ဓာ’’တိ. ဆဋ္ဌံ.

Furthermore, bhikkhus, a bhikkhu is not without passion for the body… is not without passion for forms… having eaten to his belly’s fill, he dwells committed to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness… he practices the holy life aspiring to some group of devas, thinking: ‘By this virtue or observance or austerity or holy life, I will become a deva or one of the devas.’ A bhikkhu who practices the holy life aspiring to some group of devas, thinking: ‘By this virtue or observance or austerity or holy life, I will become a deva or one of the devas’—his mind does not incline toward ardor, application, perseverance, or exertion. When one’s mind does not incline toward ardor, application, perseverance, or exertion, this is the fifth mental bond. These, bhikkhus, are the five mental bonds. Sixth.

၇. ယာဂုသုတ္တံ

7. The Discourse on Rice Gruel

၂၀၇. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ယာဂုယာ. ကတမေ ပဉ္စ? ခုဒ္ဒံ ပဋိဟနတိ, ပိပါသံ ပဋိဝိနေတိ, ဝါတံ အနုလောမေတိ, ဝတ္ထိံ သောဓေတိ, အာမာဝသေသံ [Pg.219] ပါစေတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ယာဂုယာ’’တိ. သတ္တမံ.

207. Bhikkhus, there are these five benefits of rice gruel. What five? It dispels hunger, quenches thirst, regulates the winds, cleanses the bladder, and digests the remains of undigested food. These, bhikkhus, are the five benefits of rice gruel. Seventh.

၈. ဒန္တကဋ္ဌသုတ္တံ

8. The Discourse on the Tooth-Stick

၂၀၈. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဒန္တကဋ္ဌဿ အခါဒနေ. ကတမေ ပဉ္စ? အစက္ခုဿံ, မုခံ ဒုဂ္ဂန္ဓံ ဟောတိ, ရသဟရဏိယော န ဝိသုဇ္ဈန္တိ, ပိတ္တံ သေမှံ ဘတ္တံ ပရိယောနန္ဓတိ, ဘတ္တမဿ နစ္ဆာဒေတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဒန္တကဋ္ဌဿ အခါဒနေ.

208. Bhikkhus, there are these five drawbacks in not using a tooth-stick. What five? It is not beneficial for the eyes, the mouth becomes foul-smelling, the taste-bearing channels are not purified, bile and phlegm envelop the food, and food is not palatable to him. These, bhikkhus, are the five drawbacks in not using a tooth-stick.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ဒန္တကဋ္ဌဿ ခါဒနေ. ကတမေ ပဉ္စ? စက္ခုဿံ, မုခံ န ဒုဂ္ဂန္ဓံ ဟောတိ, ရသဟရဏိယော ဝိသုဇ္ဈန္တိ, ပိတ္တံ သေမှံ ဘတ္တံ န ပရိယောနန္ဓတိ, ဘတ္တမဿ ဆာဒေတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ဒန္တကဋ္ဌဿ ခါဒနေ’’တိ. အဋ္ဌမံ.

Bhikkhus, there are these five benefits in using a tooth-stick. What five? It is beneficial for the eyes, the mouth does not become foul-smelling, the taste-bearing channels are purified, bile and phlegm do not envelop the food, and food is palatable to him. These, bhikkhus, are the five benefits in using a tooth-stick. Eighth.

၉. ဂီတဿရသုတ္တံ

9. The Discourse on the Musical Tone

၂၀၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အာယတကေန ဂီတဿရေန ဓမ္မံ ဘဏန္တဿ. ကတမေ ပဉ္စ? အတ္တနာပိ တသ္မိံ သရေ သာရဇ္ဇတိ, ပရေပိ တသ္မိံ သရေ သာရဇ္ဇန္တိ, ဂဟပတိကာပိ ဥဇ္ဈာယန္တိ – ‘ယထေဝ မယံ ဂါယာမ, ဧဝမေဝံ ခေါ သမဏာ သကျပုတ္တိယာ ဂါယန္တီ’တိ, သရကုတ္တိမ္ပိ နိကာမယမာနဿ သမာဓိဿ ဘင်္ဂေါ ဟောတိ, ပစ္ဆိမာ ဇနတာ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အာယတကေန ဂီတဿရေန ဓမ္မံ ဘဏန္တဿာ’’တိ. နဝမံ.

209. Bhikkhus, there are these five dangers for one who recites the Dhamma with a drawn-out, musical tone. What five? He himself becomes infatuated with that tone; others become infatuated with that tone; householders complain: ‘Just as we sing, so too do these ascetics who are sons of the Sakyan sing!’; for one desiring to embellish the voice, his concentration is broken; and a later generation follows that example. These, bhikkhus, are the five dangers for one who recites the Dhamma with a drawn-out, musical tone. Ninth.

၁၀. မုဋ္ဌဿတိသုတ္တံ

10. The Discourse on Lapsed Mindfulness

၂၁၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ မုဋ္ဌဿတိဿ အသမ္ပဇာနဿ နိဒ္ဒံ ဩက္ကမယတော. ကတမေ ပဉ္စ? ဒုက္ခံ သုပတိ, ဒုက္ခံ ပဋိဗုဇ္ဈတိ, ပါပကံ သုပိနံ ပဿတိ, ဒေဝတာ န ရက္ခန္တိ, အသုစိ မုစ္စတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ မုဋ္ဌဿတိဿ အသမ္ပဇာနဿ နိဒ္ဒံ ဩက္ကမယတော.

210. Bhikkhus, there are these five dangers for one who falls asleep with lapsed mindfulness and without clear comprehension. What five? He sleeps in discomfort; he wakes up in discomfort; he sees bad dreams; deities do not protect him; and he discharges semen. These, bhikkhus, are the five dangers for one who falls asleep with lapsed mindfulness and without clear comprehension.

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ဥပဋ္ဌိတဿတိဿ သမ္ပဇာနဿ နိဒ္ဒံ ဩက္ကမယတော. ကတမေ ပဉ္စ? သုခံ သုပတိ, သုခံ ပဋိဗုဇ္ဈတိ, န ပါပကံ သုပိနံ ပဿတိ[Pg.220], ဒေဝတာ ရက္ခန္တိ, အသုစိ န မုစ္စတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ဥပဋ္ဌိတဿတိဿ သမ္ပဇာနဿ နိဒ္ဒံ ဩက္ကမယတော’’တိ. ဒသမံ.

Bhikkhus, there are these five benefits for one who falls asleep with established mindfulness and clear comprehension. What five? He sleeps in comfort; he wakes up in comfort; he does not see bad dreams; deities protect him; and he does not discharge semen. These, bhikkhus, are the five benefits for one who falls asleep with established mindfulness and clear comprehension. Tenth.

ကိမိလဝဂ္ဂေါ ပဌမော.

The Kimila Chapter, the First.

တဿုဒ္ဒါနံ –

The summary verse is:

ကိမိလော ဓမ္မဿဝနံ, အာဇာနီယော ဗလံ ခိလံ;

ဝိနိဗန္ဓံ ယာဂု ကဋ္ဌံ, ဂီတံ မုဋ္ဌဿတိနာ စာတိ.

Kimila, Listening to the Dhamma, Thoroughbred, Strength, Barrenness; Bond, Gruel, Tooth-stick, Musical Tone, and Lapsed Mindfulness.

(၂၂) ၂. အက္ကောသကဝဂ္ဂေါ

(22) 2. The Akkosaka Chapter

၁. အက္ကောသကသုတ္တံ

1. The Discourse on the Abuser

၂၁၁. ‘‘ယော သော, ဘိက္ခဝေ, ဘိက္ခု အက္ကောသကပရိဘာသကော အရိယူပဝါဒီ သဗြဟ္မစာရီနံ, တဿ ပဉ္စ အာဒီနဝါ ပါဋိကင်္ခါ. ကတမေ ပဉ္စ? ပါရာဇိကော ဝါ ဟောတိ ဆိန္နပရိပန္ထော, အညတရံ ဝါ သံကိလိဋ္ဌံ အာပတ္တိံ အာပဇ္ဇတိ, ဗာဠှံ ဝါ ရောဂါတင်္ကံ ဖုသတိ, သမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ယော သော, ဘိက္ခဝေ, ဘိက္ခု အက္ကောသကပရိဘာသကော အရိယူပဝါဒီ သဗြဟ္မစာရီနံ, တဿ ဣမေ ပဉ္စ အာဒီနဝါ ပါဋိကင်္ခါ’’တိ. ပဌမံ.

211. “Bhikkhus, for any bhikkhu who is abusive and insulting, a slanderer of noble ones among his fellows in the holy life, five dangers are to be expected. What five? He either commits a pārājika offense, his path cut off; or he commits some other defiling offense; or he is afflicted with a severe illness; or he dies bewildered; or, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Bhikkhus, for any bhikkhu who is abusive and insulting, a slanderer of noble ones among his fellows in the holy life, these five dangers are to be expected.”

၂. ဘဏ္ဍနကာရကသုတ္တံ

2. The Discourse on the Maker of Quarrels

၂၁၂. ‘‘ယော သော, ဘိက္ခဝေ, ဘိက္ခု ဘဏ္ဍနကာရကော ကလဟကာရကော ဝိဝါဒကာရကော ဘဿကာရကော သံဃေ အဓိကရဏကာရကော, တဿ ပဉ္စ အာဒီနဝါ ပါဋိကင်္ခါ. ကတမေ ပဉ္စ? အနဓိဂတံ နာဓိဂစ္ဆတိ, အဓိဂတာ ပရိဟာယတိ, ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ, သမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ယော သော, ဘိက္ခဝေ, ဘိက္ခု ဘဏ္ဍနကာရကော ကလဟကာရကော ဝိဝါဒကာရကော ဘဿကာရကော သံဃေ အဓိကရဏကာရကော, တဿ ဣမေ ပဉ္စ အာဒီနဝါ ပါဋိကင်္ခါ’’တိ. ဒုတိယံ.

212. “Bhikkhus, for any bhikkhu who is a maker of quarrels, a maker of disputes, a maker of controversies, a maker of much talk, and a maker of legal issues in the Saṅgha, five dangers are to be expected. What five? He does not attain what has not been attained; he declines from what has been attained; an evil reputation spreads about him; he dies bewildered; and, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Bhikkhus, for any bhikkhu who is a maker of quarrels, a maker of disputes, a maker of controversies, a maker of much talk, and a maker of legal issues in the Saṅgha, these five dangers are to be expected.”

၃. သီလသုတ္တံ

3. The Discourse on Virtue

၂၁၃. ‘‘ပဉ္စိမေ[Pg.221], ဘိက္ခဝေ, အာဒီနဝါ ဒုဿီလဿ သီလဝိပတ္တိယာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဒုဿီလော သီလဝိပန္နော ပမာဒါဓိကရဏံ မဟတိံ ဘောဂဇာနိံ နိဂစ္ဆတိ. အယံ, ဘိက္ခဝေ, ပဌမော အာဒီနဝေါ ဒုဿီလဿ သီလဝိပတ္တိယာ.

213. “Bhikkhus, there are these five dangers for the immoral person, due to his corruption of virtue. What five? Here, bhikkhus, the immoral person, whose virtue is corrupt, due to heedlessness incurs a great loss of wealth. This, bhikkhus, is the first danger for the immoral person, due to his corruption of virtue.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဒုဿီလဿ သီလဝိပန္နဿ ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော အာဒီနဝေါ ဒုဿီလဿ သီလဝိပတ္တိယာ.

“Furthermore, bhikkhus, for the immoral person, whose virtue is corrupt, an evil reputation spreads. This, bhikkhus, is the second danger for the immoral person, due to his corruption of virtue.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဒုဿီလော သီလဝိပန္နော ယညဒေဝ ပရိသံ ဥပသင်္ကမတိ – ယဒိ ခတ္တိယပရိသံ, ယဒိ ဗြာဟ္မဏပရိသံ, ယဒိ ဂဟပတိပရိသံ, ယဒိ သမဏပရိသံ – အဝိသာရဒေါ ဥပသင်္ကမတိ မင်္ကုဘူတော. အယံ, ဘိက္ခဝေ, တတိယော အာဒီနဝေါ ဒုဿီလဿ သီလဝိပတ္တိယာ.

“Furthermore, bhikkhus, the immoral person, whose virtue is corrupt, approaches whatever assembly—be it an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—without confidence, downcast. This, bhikkhus, is the third danger for the immoral person, due to his corruption of virtue.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဒုဿီလော သီလဝိပန္နော သမ္မူဠှော ကာလံ ကရောတိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော အာဒီနဝေါ ဒုဿီလဿ သီလဝိပတ္တိယာ.

“Furthermore, bhikkhus, the immoral person, whose virtue is corrupt, dies bewildered. This, bhikkhus, is the fourth danger for the immoral person, due to his corruption of virtue.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဒုဿီလော သီလဝိပန္နော ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော အာဒီနဝေါ ဒုဿီလဿ သီလဝိပတ္တိယာ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဒုဿီလဿ သီလဝိပတ္တိယာ.

“Furthermore, bhikkhus, the immoral person, whose virtue is corrupt, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. This, bhikkhus, is the fifth danger for the immoral person, due to his corruption of virtue. These, bhikkhus, are the five dangers for the immoral person, due to his corruption of virtue.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သီလဝတော သီလသမ္ပဒါယ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, သီလဝါ သီလသမ္ပန္နော အပ္ပမာဒါဓိကရဏံ မဟန္တံ ဘောဂက္ခန္ဓံ အဓိဂစ္ဆတိ. အယံ, ဘိက္ခဝေ, ပဌမော အာနိသံသော သီလဝတော သီလသမ္ပဒါယ.

“Bhikkhus, there are these five benefits for the virtuous person, due to his accomplishment in virtue. What five? Here, bhikkhus, a virtuous person, accomplished in virtue, due to heedfulness acquires a great mass of wealth. This, bhikkhus, is the first benefit for the virtuous person, due to his accomplishment in virtue.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, သီလဝတော သီလသမ္ပန္နဿ ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော အာနိသံသော သီလဝတော သီလသမ္ပဒါယ.

“Furthermore, bhikkhus, for the virtuous person, accomplished in virtue, a good reputation spreads. This, bhikkhus, is the second benefit for the virtuous person, due to his accomplishment in virtue.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, သီလဝါ သီလသမ္ပန္နော ယညဒေဝ ပရိသံ ဥပသင်္ကမတိ – ယဒိ ခတ္တိယပရိသံ, ယဒိ ဗြာဟ္မဏပရိသံ, ယဒိ ဂဟပတိပရိသံ, ယဒိ သမဏပရိသံ – ဝိသာရဒေါ ဥပသင်္ကမတိ အမင်္ကုဘူတော. အယံ ဘိက္ခဝေ, တတိယော အာနိသံသော သီလဝတော သီလသမ္ပဒါယ.

“Furthermore, bhikkhus, the virtuous person, accomplished in virtue, approaches whatever assembly—be it an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—confidently, not downcast. This, bhikkhus, is the third benefit for the virtuous person, due to his accomplishment in virtue.”

‘‘ပုန [Pg.222] စပရံ, ဘိက္ခဝေ, သီလဝါ သီလသမ္ပန္နော အသမ္မူဠှော ကာလံ ကရောတိ. အယံ, ဘိက္ခဝေ, စတုတ္ထော အာနိသံသော သီလဝတော သီလသမ္ပဒါယ.

“Furthermore, bhikkhus, the virtuous person, accomplished in virtue, dies unbewildered. This, bhikkhus, is the fourth benefit for the virtuous person, due to his accomplishment in virtue.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, သီလဝါ သီလသမ္ပန္နော ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော အာနိသံသော သီလဝတော သီလသမ္ပဒါယ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သီလဝတော သီလသမ္ပဒါယာ’’တိ. တတိယံ.

“Furthermore, bhikkhus, the virtuous person, accomplished in virtue, with the breakup of the body, after death, is reborn in a good destination, a heavenly world. This, bhikkhus, is the fifth benefit for the virtuous person, due to his accomplishment in virtue. These, bhikkhus, are the five benefits for the virtuous person, due to his accomplishment in virtue.”

၄. ဗဟုဘာဏိသုတ္တံ

4. The Discourse on the Talkative Person

၂၁၄. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဗဟုဘာဏိသ္မိံ ပုဂ္ဂလေ. ကတမေ ပဉ္စ? မုသာ ဘဏတိ, ပိသုဏံ ဘဏတိ, ဖရုသံ ဘဏတိ, သမ္ဖပ္ပလာပံ ဘဏတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဗဟုဘာဏိသ္မိံ ပုဂ္ဂလေ.

214. “Bhikkhus, there are these five dangers in a talkative person. What five? He speaks falsely; he speaks divisively; he speaks harshly; he engages in idle chatter; and with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. These, bhikkhus, are the five dangers in a talkative person.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ မန္တဘာဏိသ္မိံ ပုဂ္ဂလေ. ကတမေ ပဉ္စ? န မုသာ ဘဏတိ, န ပိသုဏံ ဘဏတိ, န ဖရုသံ ဘဏတိ, န သမ္ဖပ္ပလာပံ ဘဏတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ မန္တဘာဏိသ္မိံ ပုဂ္ဂလေ’’တိ. စတုတ္ထံ.

“Bhikkhus, there are these five benefits for a person who speaks with discernment. What five? He does not speak falsely; he does not speak divisively; he does not speak harshly; he does not engage in idle chatter; and with the breakup of the body, after death, he is reborn in a good destination, a heavenly world. These, bhikkhus, are the five benefits for a person who speaks with discernment.”

၅. ပဌမအက္ခန္တိသုတ္တံ

5. The First Discourse on Impatience

၂၁၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အက္ခန္တိယာ. ကတမေ ပဉ္စ? ဗဟုနော ဇနဿ အပ္ပိယော ဟောတိ အမနာပေါ, ဝေရဗဟုလော စ ဟောတိ, ဝဇ္ဇဗဟုလော စ, သမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အက္ခန္တိယာ.

215. “Bhikkhus, there are these five dangers of impatience. What five? One is disliked and disagreeable to many people; one is full of animosity; one is subject to much blame; one dies bewildered; and with the breakup of the body, after death, one is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. These, bhikkhus, are the five dangers of impatience.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ခန္တိယာ. ကတမေ ပဉ္စ? ဗဟုနော ဇနဿ ပိယော ဟောတိ မနာပေါ, န ဝေရဗဟုလော ဟောတိ, န ဝဇ္ဇဗဟုလော, အသမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ခန္တိယာ’’တိ. ပဉ္စမံ.

“Monks, there are these five benefits of patience. Which five? One is dear and agreeable to many people, one is not full of enmity, one is not full of blame, one dies unconfused, and upon the breakup of the body, after death, one is reborn in a good destination, in a heavenly world. These, monks, are the five benefits of patience.” Fifth.

၆. ဒုတိယအက္ခန္တိသုတ္တံ

6. The Second Discourse on Impatience

၂၁၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အက္ခန္တိယာ. ကတမေ ပဉ္စ? ဗဟုနော ဇနဿ အပ္ပိယော ဟောတိ အမနာပေါ, လုဒ္ဒေါ စ ဟောတိ, ဝိပ္ပဋိသာရီ စ, သမ္မူဠှော [Pg.223] ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အက္ခန္တိယာ.

216. “Monks, there are these five drawbacks of impatience. Which five? One is disliked and displeasing to many people; one is cruel; one is remorseful; one dies confused; and upon the breakup of the body, after death, one is reborn in a state of deprivation, in an unhappy destination, in the lower realms, in hell. These, monks, are the five drawbacks of impatience.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ခန္တိယာ. ကတမေ ပဉ္စ? ဗဟုနော ဇနဿ ပိယော ဟောတိ မနာပေါ, အလုဒ္ဒေါ စ ဟောတိ, အဝိပ္ပဋိသာရီ စ, အသမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ခန္တိယာ’’တိ. ဆဋ္ဌံ.

“Monks, there are these five benefits of patience. Which five? One is dear and agreeable to many people, one is not cruel, one is without remorse, one dies unconfused, and upon the breakup of the body, after death, one is reborn in a good destination, a heavenly world. These, monks, are the five benefits of patience.” Sixth.

၇. ပဌမအပါသာဒိကသုတ္တံ

7. The First Discourse on the Uninspiring

၂၁၇. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အပါသာဒိကေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ ဥပဝဒတိ, အနုဝိစ္စ ဝိညူ ဂရဟန္တိ, ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ, သမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အပါသာဒိကေ.

217. “Monks, there are these five drawbacks in an uninspiring person. Which five? One blames oneself; the discerning, having investigated, censure one; an evil reputation spreads; one dies confused; and with the breakup of the body, after death, one is reborn in a state of deprivation, in an unhappy destination, in the lower realms, in hell. These, monks, are the five drawbacks in an uninspiring person.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ပါသာဒိကေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ န ဥပဝဒတိ, အနုဝိစ္စ ဝိညူ ပသံသန္တိ, ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ, အသမ္မူဠှော ကာလံ ကရောတိ, ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ပါသာဒိကေ’’တိ. သတ္တမံ.

“Monks, there are these five benefits in an inspiring person. Which five? One does not blame oneself; the discerning, having investigated, praise one; a good reputation spreads; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, a heavenly world. These, monks, are the five benefits in an inspiring person.” Seventh.

၈. ဒုတိယအပါသာဒိကသုတ္တံ

8. The Second Discourse on the Uninspiring

၂၁၈. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အပါသာဒိကေ. ကတမေ ပဉ္စ? အပ္ပသန္နာ နပ္ပသီဒန္တိ, ပသန္နာနဉ္စ ဧကစ္စာနံ အညထတ္တံ ဟောတိ, သတ္ထုသာသနံ အကတံ ဟောတိ, ပစ္ဆိမာ ဇနတာ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇတိ, စိတ္တမဿ နပ္ပသီဒတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အပါသာဒိကေ.

218. “Monks, there are these five drawbacks in an uninspiring person. Which five? Those who are not inspired do not become inspired; for some of those who are inspired, there is a change of heart; the Teacher’s instruction is not followed; the later generation follows that example; and one’s mind does not become serene. These, monks, are the five drawbacks in an uninspiring person.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ပါသာဒိကေ. ကတမေ ပဉ္စ? အပ္ပသန္နာ ပသီဒန္တိ, ပသန္နာနဉ္စ ဘိယျောဘာဝေါ ဟောတိ, သတ္ထုသာသနံ ကတံ ဟောတိ, ပစ္ဆိမာ ဇနတာ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇတိ, စိတ္တမဿ ပသီဒတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ပါသာဒိကေ’’တိ. အဋ္ဌမံ.

“Monks, there are these five benefits in an inspiring person. Which five? Those who are uninspired become inspired; and for the inspired, their inspiration greatly increases; the Teacher’s instruction is followed; the later generation follows that example; and one’s mind becomes serene. These, monks, are the five benefits in an inspiring person.” Eighth.

၉. အဂ္ဂိသုတ္တံ

9. The Discourse on Fire

၂၁၉. ‘‘ပဉ္စိမေ[Pg.224], ဘိက္ခဝေ, အာဒီနဝါ အဂ္ဂိသ္မိံ. ကတမေ ပဉ္စ? အစက္ခုဿော, ဒုဗ္ဗဏ္ဏကရဏော, ဒုဗ္ဗလကရဏော, သင်္ဂဏိကာပဝဍ္ဎနော, တိရစ္ဆာနကထာပဝတ္တနိကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အဂ္ဂိသ္မိ’’န္တိ. နဝမံ.

219. “Monks, there are these five drawbacks in fire. Which five? It is not good for the eyes, it causes a bad complexion, it causes weakness, it increases socializing, and it gives rise to worldly talk. These, monks, are the five drawbacks in fire.” Ninth.

၁၀. မဓုရာသုတ္တံ

10. The Discourse on Madhurā

၂၂၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ မဓုရာယံ. ကတမေ ပဉ္စ? ဝိသမာ, ဗဟုရဇာ, စဏ္ဍသုနခါ, ဝါဠယက္ခာ, ဒုလ္လဘပိဏ္ဍာ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ မဓုရာယ’’န္တိ. ဒသမံ.

220. “Monks, there are these five drawbacks in Madhurā. Which five? It is uneven, it has much dust, it has fierce dogs, it has fierce yakkhas, and alms-food is difficult to obtain. These, monks, are the five drawbacks in Madhurā.” Tenth.

အက္ကောသကဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on Insult.

တဿုဒ္ဒါနံ –

The summary:

အက္ကောသဘဏ္ဍနသီလံ, ဗဟုဘာဏီ ဒွေ အခန္တိယော;

အပါသာဒိကာ ဒွေ ဝုတ္တာ, အဂ္ဂိသ္မိံ မဓုရေန စာတိ.

Insult, Quarreling, and Virtue; Much-Speaking, two on Impatience; two on the Uninspiring are spoken, on Fire, and with Madhurā.

(၂၃) ၃. ဒီဃစာရိကဝဂ္ဂေါ

(23) 3. The Chapter on Long Journeying

၁. ပဌမဒီဃစာရိကသုတ္တံ

1. The First Discourse on Long Journeying

၂၂၁. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဒီဃစာရိကံ အနဝတ္ထစာရိကံ အနုယုတ္တဿ ဝိဟရတော. ကတမေ ပဉ္စ? အဿုတံ န သုဏာတိ, သုတံ န ပရိယောဒါပေတိ, သုတေနေကစ္စေန အဝိသာရဒေါ ဟောတိ, ဂါဠှံ ရောဂါတင်္ကံ ဖုသတိ, န စ မိတ္တဝါ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဒီဃစာရိကံ အနဝတ္ထစာရိကံ အနုယုတ္တဿ ဝိဟရတော.

221. “Monks, for one who lives engaged in long and unsettled journeying, there are these five disadvantages. What five? One does not hear what has not been heard; one does not clarify what has been heard; in regard to some of what has been heard, one is not confident; one is afflicted with a severe illness; and one does not have friends. These, monks, are the five disadvantages for one who lives engaged in long and unsettled journeying.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သမဝတ္ထစာရေ. ကတမေ ပဉ္စ? အဿုတံ သုဏာတိ, သုတံ ပရိယောဒါပေတိ, သုတေနေကစ္စေန ဝိသာရဒေါ ဟောတိ, န ဂါဠှံ ရောဂါတင်္ကံ ဖုသတိ, မိတ္တဝါ စ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သမဝတ္ထစာရေ’’တိ. ပဌမံ.

“Monks, there are these five benefits in well-regulated journeying. What five? One hears what has not been heard; one clarifies what has been heard; in regard to some of what has been heard, one becomes confident; one is not afflicted with a severe illness; and one has friends. These, monks, are the five benefits in well-regulated journeying.” First.

၂. ဒုတိယဒီဃစာရိကသုတ္တံ

2. The Second Discourse on Long Journeying

၂၂၂. ‘‘ပဉ္စိမေ[Pg.225], ဘိက္ခဝေ, အာဒီနဝါ ဒီဃစာရိကံ အနဝတ္ထစာရိကံ အနုယုတ္တဿ ဝိဟရတော. ကတမေ ပဉ္စ? အနဓိဂတံ နာဓိဂစ္ဆတိ, အဓိဂတာ ပရိဟာယတိ, အဓိဂတေနေကစ္စေန အဝိသာရဒေါ ဟောတိ, ဂါဠှံ ရောဂါတင်္ကံ ဖုသတိ, န စ မိတ္တဝါ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဒီဃစာရိကံ အနဝတ္ထစာရိကံ အနုယုတ္တဿ ဝိဟရတော.

222. “Monks, for one who lives engaged in long and unsettled journeying, there are these five disadvantages. What five? One does not attain what has not been attained; one declines from what has been attained; in regard to some of what has been attained, one is not confident; one is afflicted with a severe illness; and one does not have friends. These, monks, are the five disadvantages for one who lives engaged in long and unsettled journeying.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သမဝတ္ထစာရေ. ကတမေ ပဉ္စ? အနဓိဂတံ အဓိဂစ္ဆတိ, အဓိဂတာ န ပရိဟာယတိ, အဓိဂတေနေကစ္စေန ဝိသာရဒေါ ဟောတိ, န ဂါဠှံ ရောဂါတင်္ကံ ဖုသတိ, မိတ္တဝါ စ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သမဝတ္ထစာရေ’’တိ. ဒုတိယံ.

“Monks, there are these five benefits in well-regulated journeying. What five? One attains what has not been attained; one does not decline from what has been attained; in regard to some of what has been attained, one becomes confident; one is not afflicted with a severe illness; and one has friends. These, monks, are the five benefits in well-regulated journeying.” Second.

၃. အတိနိဝါသသုတ္တံ

3. The Discourse on Overstaying

၂၂၃. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အတိနိဝါသေ. ကတမေ ပဉ္စ? ဗဟုဘဏ္ဍော ဟောတိ ဗဟုဘဏ္ဍသန္နိစယော, ဗဟုဘေသဇ္ဇော ဟောတိ ဗဟုဘေသဇ္ဇသန္နိစယော, ဗဟုကိစ္စော ဟောတိ ဗဟုကရဏီယော ဗျတ္တော ကိံကရဏီယေသု, သံသဋ္ဌော ဝိဟရတိ ဂဟဋ္ဌပဗ္ဗဇိတေဟိ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန, တမှာ စ အာဝါသာ ပက္ကမန္တော သာပေက္ခော ပက္ကမတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အတိနိဝါသေ.

223. “Monks, there are these five disadvantages in overstaying. What five? One has many possessions and accumulates many possessions; one has many medicines and accumulates many medicines; one has many duties and much to do, being engrossed in various tasks; one lives associated with householders and renunciates through unsuitable lay association; and when departing from that dwelling, one departs with attachment. These, monks, are the five disadvantages in overstaying.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သမဝတ္ထဝါသေ. ကတမေ ပဉ္စ? န ဗဟုဘဏ္ဍော ဟောတိ န ဗဟုဘဏ္ဍသန္နိစယော, န ဗဟုဘေသဇ္ဇော ဟောတိ န ဗဟုဘေသဇ္ဇသန္နိစယော, န ဗဟုကိစ္စော ဟောတိ န ဗဟုကရဏီယော န ဗျတ္တော ကိံကရဏီယေသု, အသံသဋ္ဌော ဝိဟရတိ ဂဟဋ္ဌပဗ္ဗဇိတေဟိ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန, တမှာ စ အာဝါသာ ပက္ကမန္တော အနပေက္ခော ပက္ကမတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သမဝတ္ထဝါသေ’’တိ. တတိယံ.

“Monks, there are these five benefits in living for a well-regulated period. What five? One does not have many possessions and does not accumulate many possessions; one does not have many medicines and does not accumulate many medicines; one does not have many duties or much to do, and is not engrossed in various tasks; one lives unassociated with householders and renunciates, avoiding unsuitable lay association; and when departing from that dwelling, one departs without attachment. These, monks, are the five benefits in living for a well-regulated period.” Third.

၄. မစ္ဆရီသုတ္တံ

4. The Discourse on Miserliness

၂၂၄. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ အတိနိဝါသေ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရီ ဟောတိ, ကုလမစ္ဆရီ ဟောတိ, လာဘမစ္ဆရီ ဟောတိ, ဝဏ္ဏမစ္ဆရီ ဟောတိ, ဓမ္မမစ္ဆရီ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ အတိနိဝါသေ.

224. “Monks, there are these five drawbacks to dwelling too long. What five? One is miserly regarding dwelling places, miserly regarding families, miserly regarding gains, miserly regarding praise, and miserly regarding the Dhamma. These, monks, are the five drawbacks to dwelling too long.”

‘‘ပဉ္စိမေ[Pg.226], ဘိက္ခဝေ, အာနိသံသာ သမဝတ္ထဝါသေ. ကတမေ ပဉ္စ? န အာဝါသမစ္ဆရီ ဟောတိ, န ကုလမစ္ဆရီ ဟောတိ, န လာဘမစ္ဆရီ ဟောတိ, န ဝဏ္ဏမစ္ဆရီ ဟောတိ, န ဓမ္မမစ္ဆရီ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သမဝတ္ထဝါသေ’’တိ. စတုတ္ထံ.

“Monks, there are these five benefits of dwelling for a suitable period. What five? One is not miserly regarding dwellings, not miserly regarding families, not miserly regarding gains, not miserly regarding praise, and not miserly regarding the Dhamma. These, monks, are the five benefits of dwelling for a suitable period.” Fourth.

၅. ပဌမကုလူပကသုတ္တံ

5. The First Discourse on Frequenting Families

၂၂၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ကုလူပကေ. ကတမေ ပဉ္စ? အနာမန္တစာရေ အာပဇ္ဇတိ, ရဟော နိသဇ္ဇာယ အာပဇ္ဇတိ, ပဋိစ္ဆန္နေ အာသနေ အာပဇ္ဇတိ, မာတုဂါမဿ ဥတ္တရိ ဆပ္ပဉ္စဝါစာဟိ ဓမ္မံ ဒေသေန္တော အာပဇ္ဇတိ, ကာမသင်္ကပ္ပဗဟုလော ဝိဟရတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ကုလူပကေ’’တိ. ပဉ္စမံ.

225. “Monks, there are these five drawbacks for one who frequents families. What five? One incurs an offense for entering a village without taking leave; one incurs an offense for sitting in a secluded place; one incurs an offense for sitting on a concealed seat; one incurs an offense for teaching the Dhamma to a woman with more than five or six words; one dwells with abundant thoughts of sensual pleasure. These, monks, are the five drawbacks for one who frequents families.” Fifth.

၆. ဒုတိယကုလူပကသုတ္တံ

6. The Second Discourse on Frequenting Families

၂၂၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ကုလူပကဿ ဘိက္ခုနော အတိဝေလံ ကုလေသု သံသဋ္ဌဿ ဝိဟရတော. ကတမေ ပဉ္စ? မာတုဂါမဿ အဘိဏှဒဿနံ, ဒဿနေ သတိ သံသဂ္ဂေါ, သံသဂ္ဂေ သတိ ဝိဿာသော, ဝိဿာသေ သတိ ဩတာရော, ဩတိဏ္ဏစိတ္တဿေတံ ပါဋိကင်္ခံ – ‘အနဘိရတော ဝါ ဗြဟ္မစရိယံ စရိဿတိ အညတရံ ဝါ သံကိလိဋ္ဌံ အာပတ္တိံ အာပဇ္ဇိဿတိ သိက္ခံ ဝါ ပစ္စက္ခာယ ဟီနာယာဝတ္တိဿတိ’. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ကုလူပကဿ ဘိက္ခုနော အတိဝေလံ ကုလေသု သံသဋ္ဌဿ ဝိဟရတော’’တိ. ဆဋ္ဌံ.

226. “Monks, there are these five drawbacks for a monk who frequents families, dwelling in excessive association with them. What five? There is frequent seeing of women; when there is seeing, association arises; when there is association, familiarity arises; when there is familiarity, passion enters; and for one whose mind has been entered by passion, this is to be expected: either he will practice the holy life with discontent, or he will fall into some defiled offense, or he will give up the training and return to the lower life. These, monks, are the five drawbacks for a monk who frequents families, dwelling in excessive association with them.” Sixth.

၇. ဘောဂသုတ္တံ

7. The Discourse on Wealth

၂၂၇. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဘောဂေသု. ကတမေ ပဉ္စ? အဂ္ဂိသာဓာရဏာ ဘောဂါ, ဥဒကသာဓာရဏာ ဘောဂါ, ရာဇသာဓာရဏာ ဘောဂါ, စောရသာဓာရဏာ ဘောဂါ, အပ္ပိယေဟိ ဒါယာဒေဟိ သာဓာရဏာ ဘောဂါ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဘောဂေသု.

227. “Monks, there are these five drawbacks in wealth. What five? Wealth is common to fire, common to water, common to rulers, common to thieves, and common to unloved heirs. These, monks, are the five drawbacks in wealth.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ ဘောဂေသု. ကတမေ ပဉ္စ? ဘောဂေ နိဿာယ အတ္တာနံ သုခေတိ ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ, မာတာပိတရော သုခေတိ ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ, ပုတ္တဒါရဒါသကမ္မကရပေါရိသေ သုခေတိ [Pg.227] ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ, မိတ္တာမစ္စေ သုခေတိ ပီဏေတိ သမ္မာ သုခံ ပရိဟရတိ, သမဏဗြာဟ္မဏေသု ဥဒ္ဓဂ္ဂိကံ ဒက္ခိဏံ ပတိဋ္ဌာပေတိ သောဝဂ္ဂိကံ သုခဝိပါကံ သဂ္ဂသံဝတ္တနိကံ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ ဘောဂေသူ’’တိ. သတ္တမံ.

“Monks, there are these five benefits in wealth. What five? Relying on wealth, one makes oneself happy and pleased and properly maintains one's well-being; one makes one's parents happy and pleased and properly maintains their well-being; one makes one's children, spouse, servants, and workers happy and pleased and properly maintains their well-being; one makes one's friends and companions happy and pleased and properly maintains their well-being; one establishes for ascetics and brahmins an uplifting offering that is for the sake of heaven, has a happy result, and is conducive to rebirth in heaven. These, monks, are the five benefits in wealth.” Seventh.

၈. ဥဿူရဘတ္တသုတ္တံ

8. The Discourse on a Meal Cooked Late

၂၂၈. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဥဿူရဘတ္တေ ကုလေ. ကတမေ ပဉ္စ? ယေ တေ အတိထီ ပါဟုနာ, တေ န ကာလေန ပဋိပူဇေန္တိ; ယာ တာ ဗလိပဋိဂ္ဂါဟိကာ ဒေဝတာ, တာ န ကာလေန ပဋိပူဇေန္တိ; ယေ တေ သမဏဗြာဟ္မဏာ ဧကဘတ္တိကာ ရတ္တူပရတာ ဝိရတာ ဝိကာလဘောဇနာ, တေ န ကာလေန ပဋိပူဇေန္တိ; ဒါသကမ္မကရပေါရိသာ ဝိမုခါ ကမ္မံ ကရောန္တိ; တာဝတကံယေဝ အသမယေန ဘုတ္တံ အနောဇဝန္တံ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဥဿူရဘတ္တေ ကုလေ.

228. “Monks, there are these five drawbacks in a family that cooks meals late. What five? They do not honor guests and visitors at the proper time. They do not honor the deities who are worthy of offerings at the proper time. They do not honor those ascetics and brahmins who eat only one meal a day, who abstain from eating at night, and who refrain from eating at the wrong time, at the proper time. The servants, workers, and men perform their tasks with displeasure. And that very food, eaten at the wrong time, is without nutritive essence. These, monks, are the five drawbacks in a family that cooks meals late.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သမယဘတ္တေ ကုလေ. ကတမေ ပဉ္စ? ယေ တေ အတိထီ ပါဟုနာ, တေ ကာလေန ပဋိပူဇေန္တိ; ယာ တာ ဗလိပဋိဂ္ဂါဟိကာ ဒေဝတာ, တာ ကာလေန ပဋိပူဇေန္တိ; ယေ တေ သမဏဗြာဟ္မဏာ ဧကဘတ္တိကာ ရတ္တူပရတာ ဝိရတာ ဝိကာလဘောဇနာ, တေ ကာလေန ပဋိပူဇေန္တိ; ဒါသကမ္မကရပေါရိသာ အဝိမုခါ ကမ္မံ ကရောန္တိ; တာဝတကံယေဝ သမယေန ဘုတ္တံ ဩဇဝန္တံ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သမယဘတ္တေ ကုလေ’’တိ. အဋ္ဌမံ.

“Monks, there are these five benefits in a family that provides meals at the proper time. What five? They honor guests and visitors at the proper time. They honor the deities who are worthy of offerings at the proper time. They honor those ascetics and brahmins who eat only one meal a day, who abstain from eating at night, and who refrain from eating at the wrong time, at the proper time. The servants, workers, and men perform their tasks with pleasure. And that very food, eaten at the proper time, is nutritious. These, monks, are the five benefits in a family that provides meals at the proper time.” Eighth.

၉. ပဌမကဏှသပ္ပသုတ္တံ

9. The First Discourse on the Cobra

၂၂၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ကဏှသပ္ပေ. ကတမေ ပဉ္စ? အသုစိ, ဒုဂ္ဂန္ဓော, သဘီရု, သပ္ပဋိဘယော, မိတ္တဒုဗ္ဘီ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ကဏှသပ္ပေ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စိမေ အာဒီနဝါ မာတုဂါမေ. ကတမေ ပဉ္စ? အသုစိ, ဒုဂ္ဂန္ဓော, သဘီရု, သပ္ပဋိဘယော, မိတ္တဒုဗ္ဘီ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ မာတုဂါမေ’’တိ. နဝမံ.

229. “Monks, there are these five drawbacks in a cobra. What five? It is impure, foul-smelling, very fearful, a source of terror, and a betrayer of friends. These, monks, are the five drawbacks in a cobra. In the very same way, monks, there are these five drawbacks in a woman. What five? She is impure, foul-smelling, very fearful, a source of terror, and a betrayer of friends. These, monks, are the five drawbacks in a woman.” Ninth.

၁၀. ဒုတိယကဏှသပ္ပသုတ္တံ

10. The Second Discourse on the Cobra

၂၃၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ကဏှသပ္ပေ. ကတမေ ပဉ္စ? ကောဓနော, ဥပနာဟီ, ဃောရဝိသော, ဒုဇ္ဇိဝှော, မိတ္တဒုဗ္ဘီ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ကဏှသပ္ပေ.

230. “Monks, there are these five drawbacks in a cobra. What five? It is prone to anger, bears grudges, has fierce venom, has a forked tongue, and is a betrayer of friends. These, monks, are the five drawbacks in a cobra.”

‘‘ဧဝမေဝံ [Pg.228] ခေါ, ဘိက္ခဝေ, ပဉ္စိမေ အာဒီနဝါ မာတုဂါမေ. ကတမေ ပဉ္စ? ကောဓနော, ဥပနာဟီ, ဃောရဝိသော, ဒုဇ္ဇိဝှော, မိတ္တဒုဗ္ဘီ. တတြိဒံ, ဘိက္ခဝေ, မာတုဂါမဿ ဃောရဝိသတာ – ယေဘုယျေန, ဘိက္ခဝေ, မာတုဂါမော တိဗ္ဗရာဂေါ. တတြိဒံ, ဘိက္ခဝေ, မာတုဂါမဿ ဒုဇ္ဇိဝှတာ – ယေဘုယျေန, ဘိက္ခဝေ, မာတုဂါမော ပိသုဏဝါစော. တတြိဒံ, ဘိက္ခဝေ, မာတုဂါမဿ မိတ္တဒုဗ္ဘိတာ – ယေဘုယျေန, ဘိက္ခဝေ, မာတုဂါမော အတိစာရိနီ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ မာတုဂါမေ’’တိ. ဒသမံ.

“In the very same way, Bhikkhus, there are these five drawbacks in a woman. What five? She is prone to anger, bears grudges, has fierce venom, has a forked tongue, and is a betrayer of friends. Herein, Bhikkhus, this is the fierce venom of a woman: for the most part, a woman is intensely passionate. Herein, Bhikkhus, this is the forked tongue of a woman: for the most part, a woman is given to slanderous speech. Herein, Bhikkhus, this is the betrayal of friends by a woman: for the most part, a woman is unfaithful. These, Bhikkhus, are the five drawbacks in a woman.” The tenth.

ဒီဃစာရိကဝဂ္ဂေါ တတိယော.

The Chapter on Wandering Long, the Third.

တဿုဒ္ဒါနံ –

The summary verse for this is:

ဒွေ ဒီဃစာရိကာ ဝုတ္တာ, အတိနိဝါသမစ္ဆရီ;

ဒွေ စ ကုလူပကာ ဘောဂါ, ဘတ္တံ သပ္ပာပရေ ဒုဝေတိ.

Two on wandering long are taught, one on dwelling too long and one on stinginess; and two on frequenting families, one on possessions, one on meals, and the other two on cobras.

(၂၄) ၄. အာဝါသိကဝဂ္ဂေါ

(24) 4. The Chapter on the Resident Bhikkhu

၁. အာဝါသိကသုတ္တံ

1. The Discourse on the Resident Bhikkhu

၂၃၁. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု အဘာဝနီယော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? န အာကပ္ပသမ္ပန္နော ဟောတိ န ဝတ္တသမ္ပန္နော; န ဗဟုဿုတော ဟောတိ န သုတဓရော; န ပဋိသလ္လေခိတာ ဟောတိ န ပဋိသလ္လာနာရာမော; န ကလျာဏဝါစော ဟောတိ န ကလျာဏဝါက္ကရဏော; ဒုပ္ပညော ဟောတိ ဇဠော ဧဠမူဂေါ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု အဘာဝနီယော ဟောတိ.

231. “Bhikkhus, a resident bhikkhu endowed with five qualities is not to be cultivated. With which five? He is not accomplished in demeanor or in duties; he is not of great learning or a retainer of what he has learned; he is not one who practices effacement or one who delights in seclusion; he is not skilled in speech or a skilled speaker; he is of little wisdom, dull, and driveling. Bhikkhus, a resident bhikkhu endowed with these five qualities is not to be cultivated.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ဘာဝနီယော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? အာကပ္ပသမ္ပန္နော ဟောတိ ဝတ္တသမ္ပန္နော; ဗဟုဿုတော ဟောတိ သုတဓရော; ပဋိသလ္လေခိတာ ဟောတိ ပဋိသလ္လာနာရာမော; ကလျာဏဝါစော ဟောတိ ကလျာဏဝါက္ကရဏော; ပညဝါ ဟောတိ အဇဠော [Pg.229] အနေဠမူဂေါ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ဘာဝနီယော ဟောတီ’’တိ. ပဌမံ.

“Bhikkhus, a resident bhikkhu endowed with five qualities is to be cultivated. With which five? He is accomplished in demeanor and in duties; he is of great learning and a retainer of what he has learned; he is one who practices effacement and one who delights in seclusion; he is skilled in speech and a skilled speaker; he is wise, not dull, and not driveling. Bhikkhus, a resident bhikkhu endowed with these five qualities is to be cultivated.” The first.

၂. ပိယသုတ္တံ

2. The Discourse on Being Dear

၂၃၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ.

232. “Bhikkhus, a resident bhikkhu endowed with five qualities is dear and agreeable to his companions in the holy life, respected, and to be cultivated.

‘‘ကတမေဟိ ပဉ္စဟိ? သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ သုတဓရော သုတသန္နိစယော, ယေ တေ ဓမ္မာ အာဒိကလျာဏာ မဇ္ဈေကလျာဏာ ပရိယောသာနကလျာဏာ သာတ္ထံ သဗျဉ္ဇနံ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ အဘိဝဒန္တိ, တထာရူပါဿ ဓမ္မာ ဗဟုဿုတာ ဟောန္တိ ဓာတာ ဝစသာ ပရိစိတာ မနသာနုပေက္ခိတာ ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; ကလျာဏဝါစော ဟောတိ ကလျာဏဝါက္ကရဏော ပေါရိယာ ဝါစာယ သမန္နာဂတော ဝိဿဋ္ဌာယ အနေလဂလာယ အတ္ထဿ ဝိညာပနိယာ; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ; အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စာ’’တိ. ဒုတိယံ.

“With which five? He is virtuous; he dwells restrained by the Pātimokkha, is accomplished in conduct and resort, and sees danger in the slightest faults; he trains in the training rules, having undertaken them. He is of great learning, a retainer of what he has learned, an accumulator of what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, which proclaim the completely fulfilled and purified holy life—such teachings have been much learned by him, retained, recited verbally, mentally examined, and well penetrated by wisdom. He has a lovely voice and is a skilled speaker, endowed with urbane, distinct, and flawless speech that makes the meaning clear. He is an obtainer at will, without difficulty, and without trouble of the four jhānas that pertain to the higher mind, pleasant abidings in the here-and-now. With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, he dwells therein. Bhikkhus, a resident bhikkhu endowed with these five qualities is dear and agreeable to his companions in the holy life, respected, and to be cultivated.” The second.

၃. သောဘနသုတ္တံ

3. The Discourse on Adornment

၂၃၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု အာဝါသံ သောဘေတိ. ကတမေဟိ ပဉ္စဟိ? သီလဝါ ဟောတိ…ပေ… သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ…ပေ… ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; ကလျာဏဝါစော ဟောတိ ကလျာဏဝါက္ကရဏော ပေါရိယာ ဝါစာယ သမန္နာဂတော ဝိဿဋ္ဌာယ အနေလဂလာယ အတ္ထဿ ဝိညာပနိယာ; ပဋိဗလော ဟောတိ ဥပသင်္ကမန္တေ ဓမ္မိယာ ကထာယ သန္ဒဿေတုံ သမာဒပေတုံ သမုတ္တေဇေတုံ သမ္ပဟံသေတုံ; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု အာဝါသံ သောဘေတီ’’တိ. တတိယံ.

233. “Bhikkhus, a resident bhikkhu endowed with five qualities adorns the monastery. With which five? He is virtuous… he undertakes and trains in the training rules; he is learned… well penetrated by wisdom; he has a good voice, a good utterance, and is endowed with speech that is urbane, clear, articulate, and which makes the meaning known; he is capable of instructing, establishing, rousing, and gladdening those who approach him with a Dhamma talk; he obtains at will, without difficulty, without trouble, the four jhānas that are of the higher mind and are pleasant abidings in this very life. Bhikkhus, a resident bhikkhu endowed with these five qualities adorns the monastery.” The third.

၄. ဗဟူပကာရသုတ္တံ

4. The Discourse on Being of Great Help

၂၃၄. ‘‘ပဉ္စဟိ[Pg.230], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု အာဝါသဿ ဗဟူပကာရော ဟောတိ. ကတမေဟိ ပဉ္စဟိ? သီလဝါ ဟောတိ…ပေ… သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု; ဗဟုဿုတော ဟောတိ…ပေ… ဒိဋ္ဌိယာ သုပ္ပဋိဝိဒ္ဓါ; ခဏ္ဍဖုလ္လံ ပဋိသင်္ခရောတိ; မဟာ ခေါ ပန ဘိက္ခုသံဃော အဘိက္ကန္တော နာနာဝေရဇ္ဇကာ ဘိက္ခူ ဂိဟီနံ ဥပသင်္ကမိတွာ အာရောစေတိ – ‘မဟာ ခေါ, အာဝုသော, ဘိက္ခုသံဃော အဘိက္ကန္တော နာနာဝေရဇ္ဇကာ ဘိက္ခူ, ကရောထ ပုညာနိ, သမယော ပုညာနိ ကာတု’န္တိ; စတုန္နံ ဈာနာနံ အာဘိစေတသိကာနံ ဒိဋ္ဌဓမ္မသုခဝိဟာရာနံ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု အာဝါသဿ ဗဟူပကာရော ဟောတီ’’တိ. စတုတ္ထံ.

234. “Bhikkhus, a resident bhikkhu endowed with five qualities is of great help to the monastery. With which five? He is virtuous… he undertakes and trains in the training rules; he is learned… well penetrated by wisdom; he repairs what is broken and cracked; when a large Saṅgha of bhikkhus has arrived, bhikkhus from various regions, he approaches the householders and announces: ‘Friends, a large Saṅgha of bhikkhus has arrived, bhikkhus from various regions. Do meritorious deeds! It is the time to do meritorious deeds!’; he obtains at will, without difficulty, without trouble, the four jhānas that are of the higher mind and are pleasant abidings in this very life. Bhikkhus, a resident bhikkhu endowed with these five qualities is of great help to the monastery.” The fourth.

၅. အနုကမ္ပသုတ္တံ

5. The Discourse on Compassion

၂၃၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ဂိဟီနံ အနုကမ္ပတိ. ကတမေဟိ ပဉ္စဟိ? အဓိသီလေ သမာဒပေတိ; ဓမ္မဒဿနေ နိဝေသေတိ; ဂိလာနကေ ဥပသင်္ကမိတွာ သတိံ ဥပ္ပာဒေတိ – ‘အရဟဂ္ဂတံ အာယသ္မန္တော သတိံ ဥပဋ္ဌာပေထာ’တိ; မဟာ ခေါ ပန ဘိက္ခုသံဃော အဘိက္ကန္တော နာနာဝေရဇ္ဇကာ ဘိက္ခူ ဂိဟီနံ ဥပသင်္ကမိတွာ အာရောစေတိ – ‘မဟာ ခေါ, အာဝုသော, ဘိက္ခုသံဃော အဘိက္ကန္တော နာနာဝေရဇ္ဇကာ ဘိက္ခူ, ကရောထ ပုညာနိ, သမယော ပုညာနိ ကာတု’န္တိ; ယံ ခေါ ပနဿ ဘောဇနံ ဒေန္တိ လူခံ ဝါ ပဏီတံ ဝါ တံ အတ္တနာ ပရိဘုဉ္ဇတိ, သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ဂိဟီနံ အနုကမ္ပတီ’’တိ. ပဉ္စမံ.

235. “Bhikkhus, a resident bhikkhu endowed with five qualities has compassion for householders. With which five? He establishes them in higher virtue; he settles them in the vision of the Dhamma; he approaches the sick and arouses mindfulness, saying: ‘Venerables, establish mindfulness on the Triple Gem!’; when a large Saṅgha of bhikkhus has arrived, bhikkhus from various regions, he approaches the householders and announces: ‘Friends, a large Saṅgha of bhikkhus has arrived, bhikkhus from various regions. Do meritorious deeds! It is the time to do meritorious deeds!’; whatever food they give him, whether coarse or fine, he consumes it himself and does not waste the gift of faith. Bhikkhus, a resident bhikkhu endowed with these five qualities has compassion for householders.” Fifth.

၆. ပဌမအဝဏ္ဏာရဟသုတ္တံ

6. The First Discourse on One Deserving Dispraise

၂၃၆. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ; အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ; အနနုဝိစ္စ အပရိယောဂါဟေတွာ အပ္ပသာဒနီယေ ဌာနေ ပသာဒံ ဥပဒံသေတိ; အနနုဝိစ္စ အပရိယောဂါဟေတွာ [Pg.231] ပသာဒနီယေ ဌာနေ အပ္ပသာဒံ ဥပဒံသေတိ; သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

236. “Bhikkhus, a resident bhikkhu who possesses five qualities is deposited in hell just as if brought and placed there. What five? Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. Without investigating and scrutinizing, he shows confidence in a matter that is not inspiring of confidence. Without investigating and scrutinizing, he shows a lack of confidence in a matter that is inspiring of confidence. He wastes that which is given out of faith. Bhikkhus, a resident bhikkhu who possesses these five qualities is deposited in hell just as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ; အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ; အနုဝိစ္စ ပရိယောဂါဟေတွာ အပ္ပသာဒနီယေ ဌာနေ အပ္ပသာဒံ ဥပဒံသေတိ; အနုဝိစ္စ ပရိယောဂါဟေတွာ ပသာဒနီယေ ဌာနေ ပသာဒံ ဥပဒံသေတိ; သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. ဆဋ္ဌံ.

“Bhikkhus, a resident bhikkhu who possesses five qualities is deposited in heaven just as if brought and placed there. What five? Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. Having investigated and scrutinized, he speaks praise of one who deserves praise. Having investigated and scrutinized, he shows a lack of confidence in a matter that is not inspiring of confidence. Having investigated and scrutinized, he shows confidence in a matter that is inspiring of confidence. He does not waste that which is given out of faith. Bhikkhus, a resident bhikkhu who possesses these five qualities is deposited in heaven just as if brought and placed there.” Sixth.

၇. ဒုတိယအဝဏ္ဏာရဟသုတ္တံ

7. The Second Discourse on One Deserving Dispraise

၂၃၇. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ; အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ; အာဝါသမစ္ဆရီ ဟောတိ အာဝါသပလိဂေဓီ; ကုလမစ္ဆရီ ဟောတိ ကုလပလိဂေဓီ; သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

237. “Bhikkhus, a resident bhikkhu who possesses five qualities is deposited in hell just as if brought and placed there. What five? Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. He is avaricious and greedy regarding the monastery. He is avaricious and greedy regarding supporter families. He wastes that which is given out of faith. Bhikkhus, a resident bhikkhu who possesses these five qualities is deposited in hell just as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ; အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ; န အာဝါသမစ္ဆရီ ဟောတိ န အာဝါသပလိဂေဓီ; န ကုလမစ္ဆရီ ဟောတိ န ကုလပလိဂေဓီ; သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. သတ္တမံ.

“Bhikkhus, a resident bhikkhu who possesses five qualities is deposited in heaven just as if brought and placed there. What five? Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. Having investigated and scrutinized, he speaks praise of one who deserves praise. He is not avaricious and not greedy regarding the monastery. He is not avaricious and not greedy regarding supporter families. He does not waste that which is given out of faith. Bhikkhus, a resident bhikkhu who possesses these five qualities is deposited in heaven just as if brought and placed there.” Seventh.

၈. တတိယအဝဏ္ဏာရဟသုတ္တံ

8. The Third Discourse on One Deserving Dispraise

၂၃၈. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အနနုဝိစ္စ အပရိယောဂါဟေတွာ [Pg.232] အဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ; အနနုဝိစ္စ အပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ; အာဝါသမစ္ဆရီ ဟောတိ; ကုလမစ္ဆရီ ဟောတိ; လာဘမစ္ဆရီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

238. “Bhikkhus, a resident bhikkhu endowed with five qualities is deposited in hell just as if brought and placed there. What five? Without investigating and scrutinizing, he speaks praise of one who deserves dispraise; without investigating and scrutinizing, he speaks dispraise of one who deserves praise; he is stingy regarding the monastery; he is stingy regarding supporter families; he is stingy regarding gains. Bhikkhus, a resident bhikkhu endowed with these five qualities is deposited in hell just as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? အနုဝိစ္စ ပရိယောဂါဟေတွာ အဝဏ္ဏာရဟဿ အဝဏ္ဏံ ဘာသတိ; အနုဝိစ္စ ပရိယောဂါဟေတွာ ဝဏ္ဏာရဟဿ ဝဏ္ဏံ ဘာသတိ; န အာဝါသမစ္ဆရီ ဟောတိ; န ကုလမစ္ဆရီ ဟောတိ; န လာဘမစ္ဆရီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. အဋ္ဌမံ.

“Bhikkhus, a resident bhikkhu endowed with five qualities is deposited in heaven just as if brought and placed there. What five? Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise; having investigated and scrutinized, he speaks praise of one who deserves praise; he is not stingy regarding the monastery; he is not stingy regarding supporter families; he is not stingy regarding gains. Bhikkhus, a resident bhikkhu endowed with these five qualities is deposited in heaven just as if brought and placed there.” Eighth.

၉. ပဌမမစ္ဆရိယသုတ္တံ

9. The First Discourse on Stinginess

၂၃၉. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အာဝါသမစ္ဆရီ ဟောတိ; ကုလမစ္ဆရီ ဟောတိ; လာဘမစ္ဆရီ ဟောတိ; ဝဏ္ဏမစ္ဆရီ ဟောတိ; သဒ္ဓါဒေယျံ ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

239. “Bhikkhus, a resident bhikkhu endowed with five qualities is deposited in hell just as if brought and placed there. What five? He is stingy regarding the monastery; he is stingy regarding supporter families; he is stingy regarding gains; he is stingy regarding praise; he wastes the gift of faith. Bhikkhus, a resident bhikkhu endowed with these five qualities is deposited in hell just as if brought and placed there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? န အာဝါသမစ္ဆရီ ဟောတိ; န ကုလမစ္ဆရီ ဟောတိ; န လာဘမစ္ဆရီ ဟောတိ; န ဝဏ္ဏမစ္ဆရီ ဟောတိ; သဒ္ဓါဒေယျံ န ဝိနိပါတေတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. နဝမံ.

“Bhikkhus, a resident bhikkhu endowed with five qualities is deposited in heaven just as if brought and placed there. What five? He is not stingy regarding the monastery; he is not stingy regarding supporter families; he is not stingy regarding gains; he is not stingy regarding praise; he does not waste the gift of faith. Bhikkhus, a resident bhikkhu endowed with these five qualities is deposited in heaven just as if brought and placed there.” Ninth.

၁၀. ဒုတိယမစ္ဆရိယသုတ္တံ

10. The Second Discourse on Stinginess

၂၄၀. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? အာဝါသမစ္ဆရီ ဟောတိ; ကုလမစ္ဆရီ ဟောတိ; လာဘမစ္ဆရီ ဟောတိ; ဝဏ္ဏမစ္ဆရီ ဟောတိ; ဓမ္မမစ္ဆရီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

240. “Monks, a resident monk endowed with five qualities is cast into hell as if carried there. What five? He is stingy regarding dwellings; he is stingy regarding families; he is stingy regarding gains; he is stingy regarding praise; he is stingy regarding the Dhamma. Monks, a resident monk endowed with these five qualities is cast into hell as if carried there.”

‘‘ပဉ္စဟိ[Pg.233], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? န အာဝါသမစ္ဆရီ ဟောတိ; န ကုလမစ္ဆရီ ဟောတိ; န လာဘမစ္ဆရီ ဟောတိ; န ဝဏ္ဏမစ္ဆရီ ဟောတိ; န ဓမ္မမစ္ဆရီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဝါသိကော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. ဒသမံ.

“Monks, a resident monk endowed with five qualities is placed in heaven as if carried there. What five? He is not stingy regarding dwellings; he is not stingy regarding families; he is not stingy regarding gains; he is not stingy regarding praise; he is not stingy regarding the Dhamma. Monks, a resident monk endowed with these five qualities is placed in heaven as if carried there.” The tenth.

အာဝါသိကဝဂ္ဂေါ စတုတ္ထော.

The Resident Chapter, the Fourth.

တဿုဒ္ဒါနံ –

The summary:

အာဝါသိကော ပိယော စ သောဘနော,ဗဟူပကာရော အနုကမ္ပကော စ;

တယော အဝဏ္ဏာရဟာ စေဝ,မစ္ဆရိယာ ဒုဝေပိ စာတိ.

The Resident, Dear, and Pleasing, Very Helpful, and Compassionate, Three on Those Deserving Dispraise, And the two on Stinginess.

(၂၅) ၅. ဒုစ္စရိတဝဂ္ဂေါ

(25) 5. The Chapter on Misconduct

၁. ပဌမဒုစ္စရိတသုတ္တံ

1. The First Discourse on Misconduct

၂၄၁. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဒုစ္စရိတေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ ဥပဝဒတိ; အနုဝိစ္စ ဝိညူ ဂရဟန္တိ; ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ; သမ္မူဠှော ကာလံ ကရောတိ; ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဒုစ္စရိတေ.

241. “Monks, there are these five dangers in misconduct. What five? One reproaches oneself; the wise, having investigated, censure one; an evil reputation spreads; one dies confused; and with the breakup of the body, after death, one is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. These, monks, are the five dangers in misconduct.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သုစရိတေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ န ဥပဝဒတိ; အနုဝိစ္စ ဝိညူ ပသံသန္တိ; ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ; အသမ္မူဠှော ကာလံ ကရောတိ; ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သုစရိတေ’’တိ. ပဌမံ.

“Monks, there are these five benefits of good conduct. What five? One does not reproach oneself; the wise, having investigated, praise one; a good reputation spreads; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, a heavenly world. These, monks, are the five benefits of good conduct.” The first.

၂. ပဌမကာယဒုစ္စရိတသုတ္တံ

2. The First Discourse on Bodily Misconduct

၂၄၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ကာယဒုစ္စရိတေ…ပေ… အာနိသံသာ ကာယသုစရိတေ…ပေ…. ဒုတိယံ.

242. “Monks, there are these five dangers in bodily misconduct… the benefits of bodily good conduct…” The second.

၃. ပဌမဝစီဒုစ္စရိတသုတ္တံ

3. The First Discourse on Verbal Misconduct

၂၄၃. ‘‘ပဉ္စိမေ[Pg.234], ဘိက္ခဝေ, အာဒီနဝါ ဝစီဒုစ္စရိတေ…ပေ… အာနိသံသာ ဝစီသုစရိတေ…ပေ…. တတိယံ.

243. “Monks, there are these five dangers in verbal misconduct… and these five benefits in verbal good conduct…” The third.

၄. ပဌမမနောဒုစ္စရိတသုတ္တံ

4. The First Discourse on Mental Misconduct

၂၄၄. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ မနောဒုစ္စရိတေ…ပေ… အာနိသံသာ မနောသုစရိတေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ န ဥပဝဒတိ; အနုဝိစ္စ ဝိညူ ပသံသန္တိ; ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ; အသမ္မူဠှော ကာလံ ကရောတိ; ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ မနောသုစရိတေ’’တိ. စတုတ္ထံ.

244. “Monks, there are these five dangers in mental misconduct… and these five benefits in mental good conduct. What five? One does not reproach oneself; the wise, having investigated, praise one; a good reputation spreads; one dies unconfused; and with the breakup of the body, after death, one is reborn in a good destination, a heavenly world. These, monks, are the five benefits of mental good conduct.” The fourth.

၅. ဒုတိယဒုစ္စရိတသုတ္တံ

5. The Second Discourse on Misconduct

၂၄၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဒုစ္စရိတေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ ဥပဝဒတိ; အနုဝိစ္စ ဝိညူ ဂရဟန္တိ; ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ; သဒ္ဓမ္မာ ဝုဋ္ဌာတိ; အသဒ္ဓမ္မေ ပတိဋ္ဌာတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ဒုစ္စရိတေ.

245. “Monks, there are these five dangers in misconduct. What five? One reproaches oneself; the wise, having investigated, censure one; an evil reputation spreads; one departs from the true Dhamma; and one becomes established in the false Dhamma. These, monks, are the five dangers in misconduct.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာနိသံသာ သုစရိတေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ န ဥပဝဒတိ; အနုဝိစ္စ ဝိညူ ပသံသန္တိ; ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ; အသဒ္ဓမ္မာ ဝုဋ္ဌာတိ; သဒ္ဓမ္မေ ပတိဋ္ဌာတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ သုစရိတေ’’တိ. ပဉ္စမံ.

“Monks, there are these five benefits in good conduct. What five? One does not reproach oneself; the wise, having investigated, praise one; a good reputation spreads; one departs from the false Dhamma; and one becomes established in the true Dhamma. These, monks, are the five benefits in good conduct.” The fifth.

၆. ဒုတိယကာယဒုစ္စရိတသုတ္တံ

6. The Second Discourse on Bodily Misconduct

၂၄၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ကာယဒုစ္စရိတေ…ပေ… အာနိသံသာ ကာယသုစရိတေ…ပေ…. ဆဋ္ဌံ.

246. “Monks, there are these five dangers in bodily misconduct… and these five benefits in bodily good conduct…” The sixth.

၇. ဒုတိယဝစီဒုစ္စရိတသုတ္တံ

7. The Second Discourse on Verbal Misconduct

၂၄၇. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ဝစီဒုစ္စရိတေ…ပေ… အာနိသံသာ ဝစီသုစရိတေ…ပေ…. သတ္တမံ.

247. “Monks, there are these five dangers in verbal misconduct… and these five benefits in verbal good conduct…” The seventh.

၈. ဒုတိယမနောဒုစ္စရိတသုတ္တံ

8. The Second Discourse on Mental Misconduct

၂၄၈. ‘‘ပဉ္စိမေ[Pg.235], ဘိက္ခဝေ, အာဒီနဝါ မနောဒုစ္စရိတေ…ပေ… အာနိသံသာ မနောသုစရိတေ. ကတမေ ပဉ္စ? အတ္တာပိ အတ္တာနံ န ဥပဝဒတိ; အနုဝိစ္စ ဝိညူ ပသံသန္တိ; ကလျာဏော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ; အသဒ္ဓမ္မာ ဝုဋ္ဌာတိ; သဒ္ဓမ္မေ ပတိဋ္ဌာတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာနိသံသာ မနောသုစရိတေ’’တိ. အဋ္ဌမံ.

248. “Monks, there are these five dangers in mental misconduct… and these five benefits in mental good conduct. What five? One does not reproach oneself; the wise, having investigated, praise one; a good reputation spreads; one departs from the false Dhamma; and one becomes established in the true Dhamma. These, monks, are the five benefits of mental good conduct.” The eighth.

၉. သိဝထိကသုတ္တံ

9. The Discourse on the Charnel Ground

၂၄၉. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ သိဝထိကာယ. ကတမေ ပဉ္စ? အသုစိ, ဒုဂ္ဂန္ဓာ, သပ္ပဋိဘယာ, ဝါဠာနံ အမနုဿာနံ အာဝါသော, ဗဟုနော ဇနဿ အာရောဒနာ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ သိဝထိကာယ.

249. “Monks, there are these five dangers in a charnel ground. What five? It is impure, foul-smelling, perilous, a dwelling for savage non-human beings, and a place of weeping for many people. These, monks, are the five dangers in a charnel ground.”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ပဉ္စိမေ အာဒီနဝါ သိဝထိကူပမေ ပုဂ္ဂလေ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော အသုစိနာ ကာယကမ္မေန သမန္နာဂတော ဟောတိ; အသုစိနာ ဝစီကမ္မေန သမန္နာဂတော ဟောတိ; အသုစိနာ မနောကမ္မေန သမန္နာဂတော ဟောတိ. ဣဒမဿ အသုစိတာယ ဝဒါမိ. သေယျထာပိ သာ, ဘိက္ခဝေ, သိဝထိကာ အသုစိ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ.

“In the same way, monks, there are these five dangers in a person comparable to a charnel ground. What five? Here, monks, a certain person is endowed with impure bodily action, impure verbal action, and impure mental action. This, I say, is their impurity. Just as that charnel ground, monks, is impure, so too, monks, do I say this person is comparable to it.”

‘‘တဿ အသုစိနာ ကာယကမ္မေန သမန္နာဂတဿ, အသုစိနာ ဝစီကမ္မေန သမန္နာဂတဿ, အသုစိနာ မနောကမ္မေန သမန္နာဂတဿ ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆတိ. ဣဒမဿ ဒုဂ္ဂန္ဓတာယ ဝဒါမိ. သေယျထာပိ သာ, ဘိက္ခဝေ, သိဝထိကာ ဒုဂ္ဂန္ဓာ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ.

“Of one who is endowed with impure bodily action, impure verbal action, and impure mental action, an evil reputation spreads. This, I say, is their foul odor. Just as that charnel ground, monks, is foul-smelling, so too, monks, do I say this person is comparable to it.”

‘‘တမေနံ အသုစိနာ ကာယကမ္မေန သမန္နာဂတံ, အသုစိနာ ဝစီကမ္မေန သမန္နာဂတံ, အသုစိနာ မနောကမ္မေန သမန္နာဂတံ ပေသလာ သဗြဟ္မစာရီ အာရကာ ပရိဝဇ္ဇန္တိ. ဣဒမဿ သပ္ပဋိဘယသ္မိံ ဝဒါမိ. သေယျထာပိ သာ, ဘိက္ခဝေ, သိဝထိကာ သပ္ပဋိဘယာ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ.

Virtuous companions in the holy life avoid from afar that person endowed with impure bodily action, impure verbal action, and impure mental action. This, I say, is their state of peril. Just as that charnel ground, bhikkhus, is perilous, so too, bhikkhus, do I say this person is comparable to it.

‘‘သော အသုစိနာ ကာယကမ္မေန သမန္နာဂတော, အသုစိနာ ဝစီကမ္မေန သမန္နာဂတော, အသုစိနာ မနောကမ္မေန သမန္နာဂတော သဘာဂေဟိ ပုဂ္ဂလေဟိ သဒ္ဓိံ သံဝသတိ. ဣဒမဿ ဝါဠာဝါသသ္မိံ ဝဒါမိ. သေယျထာပိ သာ[Pg.236], ဘိက္ခဝေ, သိဝထိကာ ဝါဠာနံ အမနုဿာနံ အာဝါသော; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ.

That person, being endowed with impure bodily action, impure verbal action, and impure mental action, associates with persons of a similar nature. This, I say, is their being a dwelling for savage beings. Just as that charnel ground, bhikkhus, is a dwelling for savage non-human beings, so too, bhikkhus, do I say this person is comparable to it.

‘‘တမေနံ အသုစိနာ ကာယကမ္မေန သမန္နာဂတံ, အသုစိနာ ဝစီကမ္မေန သမန္နာဂတံ, အသုစိနာ မနောကမ္မေန သမန္နာဂတံ ပေသလာ သဗြဟ္မစာရီ ဒိသွာ ခီယဓမ္မံ အာပဇ္ဇန္တိ – ‘အဟော ဝတ နော ဒုက္ခံ ယေ မယံ ဧဝရူပေဟိ ပုဂ္ဂလေဟိ သဒ္ဓိံ သံဝသာမာ’တိ! ဣဒမဿ အာရောဒနာယ ဝဒါမိ. သေယျထာပိ သာ, ဘိက္ခဝေ, သိဝထိကာ ဗဟုနော ဇနဿ အာရောဒနာ; တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ သိဝထိကူပမေ ပုဂ္ဂလေ’’တိ. နဝမံ.

When their virtuous companions in the holy life see that person endowed with impure bodily action, impure verbal action, and impure mental action, they are filled with scorn, thinking: ‘Alas, it is truly suffering for us that we associate with such persons!’ This, I say, is their place of weeping. Just as that charnel ground, bhikkhus, is a place of weeping for many people, so too, bhikkhus, do I say this person is comparable to it. These, bhikkhus, are the five dangers in a person comparable to a charnel ground. The ninth.

၁၀. ပုဂ္ဂလပ္ပသာဒသုတ္တံ

10. The Discourse on Confidence in an Individual

၂၅၀. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, အာဒီနဝါ ပုဂ္ဂလပ္ပသာဒေ. ကတမေ ပဉ္စ? ယသ္မိံ, ဘိက္ခဝေ, ပုဂ္ဂလေ ပုဂ္ဂလော အဘိပ္ပသန္နော ဟောတိ, သော တထာရူပံ အာပတ္တိံ အာပန္နော ဟောတိ ယထာရူပါယ အာပတ္တိယာ သံဃော ဥက္ခိပတိ. တဿ ဧဝံ ဟောတိ – ‘ယော ခေါ မျာယံ ပုဂ္ဂလော ပိယော မနာပေါ သော သံဃေန ဥက္ခိတ္တော’တိ. ဘိက္ခူသု အပ္ပသာဒဗဟုလော ဟောတိ. ဘိက္ခူသု အပ္ပသာဒဗဟုလော သမာနော အညေ ဘိက္ခူ န ဘဇတိ. အညေ ဘိက္ခူ အဘဇန္တော သဒ္ဓမ္မံ န သုဏာတိ. သဒ္ဓမ္မံ အသုဏန္တော သဒ္ဓမ္မာ ပရိဟာယတိ. အယံ, ဘိက္ခဝေ, ပဌမော အာဒီနဝေါ ပုဂ္ဂလပ္ပသာဒေ.

250. “Bhikkhus, there are these five dangers in having confidence in an individual. What five? Bhikkhus, it is when a person has great confidence in a certain individual, and that individual commits an offense of such a kind for which the Saṅgha suspends him. It occurs to that person: ‘This individual, who is dear and agreeable to me, has been suspended by the Saṅgha.’ He becomes greatly displeased with the bhikkhus. Being greatly displeased with the bhikkhus, he does not associate with other bhikkhus. Not associating with other bhikkhus, he does not hear the good Dhamma. Not hearing the good Dhamma, he declines from the good Dhamma. This, bhikkhus, is the first danger in having confidence in an individual.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ယသ္မိံ ပုဂ္ဂလေ ပုဂ္ဂလော အဘိပ္ပသန္နော ဟောတိ, သော တထာရူပံ အာပတ္တိံ အာပန္နော ဟောတိ ယထာရူပါယ အာပတ္တိယာ သံဃော အန္တေ နိသီဒါပေတိ. တဿ ဧဝံ ဟောတိ – ‘ယော ခေါ မျာယံ ပုဂ္ဂလော ပိယော မနာပေါ သော သံဃေန အန္တေ နိသီဒါပိတော’တိ. ဘိက္ခူသု အပ္ပသာဒဗဟုလော ဟောတိ. ဘိက္ခူသု အပ္ပသာဒဗဟုလော သမာနော အညေ ဘိက္ခူ န ဘဇတိ. အညေ ဘိက္ခူ အဘဇန္တော သဒ္ဓမ္မံ န သုဏာတိ. သဒ္ဓမ္မံ အသုဏန္တော သဒ္ဓမ္မာ ပရိဟာယတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော အာဒီနဝေါ ပုဂ္ဂလပ္ပသာဒေ.

“Furthermore, bhikkhus, it is when a person has great confidence in a certain individual, and that individual commits an offense of such a kind for which the Saṅgha makes him sit at the end. It occurs to that person: ‘This individual, who is dear and agreeable to me, has been made to sit at the end by the Saṅgha.’ He becomes greatly displeased with the bhikkhus. Being greatly displeased with the bhikkhus, he does not associate with other bhikkhus. Not associating with other bhikkhus, he does not hear the good Dhamma. Not hearing the good Dhamma, he declines from the good Dhamma. This, bhikkhus, is the second danger in having confidence in an individual.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ယသ္မိံ ပုဂ္ဂလေ ပုဂ္ဂလော အဘိပ္ပသန္နော ဟောတိ, သော ဒိသာပက္ကန္တော ဟောတိ…ပေ… သော ဝိဗ္ဘန္တော ဟောတိ…ပေ… သော [Pg.237] ကာလင်္ကတော ဟောတိ. တဿ ဧဝံ ဟောတိ – ‘ယော ခေါ မျာယံ ပုဂ္ဂလော ပိယော မနာပေါ သော ကာလင်္ကတော’တိ. အညေ ဘိက္ခူ န ဘဇတိ. အညေ ဘိက္ခူ အဘဇန္တော သဒ္ဓမ္မံ န သုဏာတိ. သဒ္ဓမ္မံ အသုဏန္တော သဒ္ဓမ္မာ ပရိဟာယတိ. အယံ, ဘိက္ခဝေ, ပဉ္စမော အာဒီနဝေါ ပုဂ္ဂလပ္ပသာဒေ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ အာဒီနဝါ ပုဂ္ဂလပ္ပသာဒေ’’တိ. ဒသမံ.

“Furthermore, bhikkhus, it is when a person has great confidence in a certain individual, and that individual has gone to another region… or has disrobed… or has died. It occurs to that person: ‘This individual, who is dear and agreeable to me, has died.’ He does not associate with other bhikkhus. Not associating with other bhikkhus, he does not hear the good Dhamma. Not hearing the good Dhamma, he declines from the good Dhamma. This, bhikkhus, is the fifth danger in having confidence in an individual. These, bhikkhus, are the five dangers in having confidence in an individual.” The tenth.

ဒုစ္စရိတဝဂ္ဂေါ ပဉ္စမော.

The Chapter on Misconduct is the fifth.

တဿုဒ္ဒါနံ –

Its summary:

ဒုစ္စရိတံ ကာယဒုစ္စရိတံ, ဝစီဒုစ္စရိတံ မနောဒုစ္စရိတံ;

စတူဟိ ပရေ ဒွေ သိဝထိကာ, ပုဂ္ဂလပ္ပသာဒေန စာတိ.

Misconduct, Bodily Misconduct, Verbal Misconduct, Mental Misconduct; after these four, two on the Charnel Ground, and Confidence in an Individual.

ပဉ္စမပဏ္ဏာသကံ သမတ္တံ.

The Fifth Fifty is concluded.

(၂၆) ၆. ဥပသမ္ပဒါဝဂ္ဂေါ

The Chapter on Higher Ordination.

၁. ဥပသမ္ပာဒေတဗ္ဗသုတ္တံ

1. The Discourse on Giving Higher Ordination

၂၅၁. ‘‘ပဉ္စဟိ[Pg.238], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတေန ဘိက္ခုနာ ဥပသမ္ပာဒေတဗ္ဗံ. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသေခေန သီလက္ခန္ဓေန သမန္နာဂတော ဟောတိ; အသေခေန သမာဓိက္ခန္ဓေန သမန္နာဂတော ဟောတိ; အသေခေန ပညာက္ခန္ဓေန သမန္နာဂတော ဟောတိ; အသေခေန ဝိမုတ္တိက္ခန္ဓေန သမန္နာဂတော ဟောတိ; အသေခေန ဝိမုတ္တိဉာဏဒဿနက္ခန္ဓေန သမန္နာဂတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတေန ဘိက္ခုနာ ဥပသမ္ပာဒေတဗ္ဗ’’န္တိ. ပဌမံ.

251. “Bhikkhus, a bhikkhu endowed with five qualities should give higher ordination. Which five? Here, bhikkhus, a bhikkhu is endowed with the aggregate of morality of one beyond training; he is endowed with the aggregate of concentration of one beyond training; he is endowed with the aggregate of wisdom of one beyond training; he is endowed with the aggregate of liberation of one beyond training; he is endowed with the aggregate of knowledge and vision of liberation of one beyond training. Bhikkhus, a bhikkhu endowed with these five qualities should give higher ordination.” The first.

၂. နိဿယသုတ္တံ

2. The Discourse on Giving Dependence

၂၅၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတေန ဘိက္ခုနာ နိဿယော ဒါတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသေခေန သီလက္ခန္ဓေန သမန္နာဂတော ဟောတိ…ပေ… အသေခေန ဝိမုတ္တိဉာဏဒဿနက္ခန္ဓေန သမန္နာဂတော ဟောတိ. ဣမေဟိ…ပေ… နိဿယော ဒါတဗ္ဗော’’တိ. ဒုတိယံ.

252. “Bhikkhus, a bhikkhu endowed with five qualities should give dependence. Which five? Here, bhikkhus, a bhikkhu is endowed with the aggregate of morality of one beyond training…he is endowed with the aggregate of knowledge and vision of liberation of one beyond training. Endowed with these…dependence should be given.” The second.

၃. သာမဏေရသုတ္တံ

3. The Discourse on the Novice

၂၅၃. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတေန ဘိက္ခုနာ သာမဏေရော ဥပဋ္ဌာပေတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသေခေန သီလက္ခန္ဓေန သမန္နာဂတော ဟောတိ; အသေခေန သမာဓိက္ခန္ဓေန… အသေခေန ပညာက္ခန္ဓေန… အသေခေန ဝိမုတ္တိက္ခန္ဓေန… အသေခေန ဝိမုတ္တိဉာဏဒဿနက္ခန္ဓေန သမန္နာဂတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတေန ဘိက္ခုနာ သာမဏေရော ဥပဋ္ဌာပေတဗ္ဗော’’တိ. တတိယံ.

253. “Bhikkhus, a bhikkhu endowed with five qualities should have a novice attend on him. With which five? Here, bhikkhus, a bhikkhu is endowed with the aggregate of morality of one beyond training; with the aggregate of concentration of one beyond training; with the aggregate of wisdom of one beyond training; with the aggregate of liberation of one beyond training; and with the aggregate of the knowledge and vision of liberation of one beyond training. Bhikkhus, a bhikkhu endowed with these five qualities should have a novice attend on him.” The third.

၄. ပဉ္စမစ္ဆရိယသုတ္တံ

4. The Discourse on the Five Instances of Stinginess

၂၅၄. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, မစ္ဆရိယာနိ. ကတမာနိ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, ဓမ္မမစ္ဆရိယံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ မစ္ဆရိယာနိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ မစ္ဆရိယာနံ ဧတံ ပဋိကုဋ္ဌံ, ယဒိဒံ ဓမ္မမစ္ဆရိယ’’န္တိ. စတုတ္ထံ.

254. “Bhikkhus, there are these five kinds of stinginess. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and stinginess regarding the Dhamma. These, bhikkhus, are the five kinds of stinginess. Among these five kinds of stinginess, bhikkhus, this is the most reprehensible: stinginess regarding the Dhamma.” The fourth.

၅. မစ္ဆရိယပ္ပဟာနသုတ္တံ

5. The Discourse on Abandoning Stinginess

၂၅၅. ‘‘ပဉ္စန္နံ[Pg.239], ဘိက္ခဝေ, မစ္ဆရိယာနံ ပဟာနာယ သမုစ္ဆေဒါယ ဗြဟ္မစရိယံ ဝုဿတိ. ကတမေသံ ပဉ္စန္နံ? အာဝါသမစ္ဆရိယဿ ပဟာနာယ သမုစ္ဆေဒါယ ဗြဟ္မစရိယံ ဝုဿတိ; ကုလမစ္ဆရိယဿ…ပေ… လာဘမစ္ဆရိယဿ… ဝဏ္ဏမစ္ဆရိယဿ… ဓမ္မမစ္ဆရိယဿ ပဟာနာယ သမုစ္ဆေဒါယ ဗြဟ္မစရိယံ ဝုဿတိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ မစ္ဆရိယာနံ ပဟာနာယ သမုစ္ဆေဒါယ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ. ပဉ္စမံ.

255. “Bhikkhus, the holy life is lived for the abandoning and eradication of five kinds of stinginess. What five? The holy life is lived for the abandoning and eradication of stinginess regarding dwellings; for the abandoning and eradication of stinginess regarding families; for the abandoning and eradication of stinginess regarding gains; for the abandoning and eradication of stinginess regarding praise; and for the abandoning and eradication of stinginess regarding the Dhamma. Bhikkhus, the holy life is lived for the abandoning and eradication of these five kinds of stinginess.” The fifth.

၆. ပဌမဈာနသုတ္တံ

6. The Discourse on the First Jhāna

၂၅၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, ဓမ္မမစ္ဆရိယံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ.

256. “Bhikkhus, without abandoning these five things, one is incapable of attaining and abiding in the first jhāna. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and stinginess regarding the Dhamma. Bhikkhus, without abandoning these five things, one is incapable of attaining and abiding in the first jhāna.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ ပဟာယ ဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, ဓမ္မမစ္ဆရိယံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ ပဟာယ ဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတု’’န္တိ. ဆဋ္ဌံ.

“Bhikkhus, having abandoned these five things, one is capable of attaining and abiding in the first jhāna. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and stinginess regarding the Dhamma. Bhikkhus, having abandoned these five things, one is capable of attaining and abiding in the first jhāna.” The sixth.

၇-၁၃. ဒုတိယဈာနသုတ္တာဒိသတ္တကံ

7–13. The Septet Beginning with the Discourse on the Second Jhāna

၂၅၇-၂၆၃. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော ဒုတိယံ ဈာနံ…ပေ… အဘဗ္ဗော တတိယံ ဈာနံ… အဘဗ္ဗော စတုတ္ထံ ဈာနံ… အဘဗ္ဗော သောတာပတ္တိဖလံ… အဘဗ္ဗော သကဒါဂါမိဖလံ… အဘဗ္ဗော အနာဂါမိဖလံ… အဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, ဓမ္မမစ္ဆရိယံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ.

“Bhikkhus, without abandoning these five things, one is incapable of attaining the second jhāna… incapable of attaining the third jhāna… incapable of attaining the fourth jhāna… incapable of realizing the fruit of stream-entry… incapable of realizing the fruit of once-returning… incapable of realizing the fruit of non-returning… incapable of realizing arahantship. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and stinginess regarding the Dhamma. Bhikkhus, without abandoning these five things, one is incapable of realizing arahantship.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ ပဟာယ ဘဗ္ဗော ဒုတိယံ ဈာနံ…ပေ… ဘဗ္ဗော တတိယံ ဈာနံ… ဘဗ္ဗော စတုတ္ထံ ဈာနံ… ဘဗ္ဗော သောတာပတ္တိဖလံ… ဘဗ္ဗော သကဒါဂါမိဖလံ… ဘဗ္ဗော အနာဂါမိဖလံ… ဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, ဓမ္မမစ္ဆရိယံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ ပဟာယ ဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတု’’န္တိ. တေရသမံ.

“Bhikkhus, having abandoned these five things, one is capable of attaining the second jhāna… capable of attaining the third jhāna… capable of attaining the fourth jhāna… capable of realizing the fruit of stream-entry… capable of realizing the fruit of once-returning… capable of realizing the fruit of non-returning… capable of realizing arahantship. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and stinginess regarding the Dhamma. Bhikkhus, having abandoned these five things, one is capable of realizing arahantship.” The thirteenth.

၁၄. အပရပဌမဈာနသုတ္တံ

14. Another Discourse on the First Jhāna

၂၆၄. ‘‘ပဉ္စိမေ[Pg.240], ဘိက္ခဝေ, ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, အကတညုတံ အကတဝေဒိတံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ.

264. “Bhikkhus, without abandoning these five qualities, one is incapable of attaining and abiding in the first jhāna. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and ingratitude and unthankfulness. Bhikkhus, without abandoning these five qualities, one is incapable of attaining and abiding in the first jhāna.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ ပဟာယ ဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, အကတညုတံ အကတဝေဒိတံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ ပဟာယ ဘဗ္ဗော ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတု’’န္တိ. စုဒ္ဒသမံ.

“Bhikkhus, having abandoned these five qualities, one is capable of attaining and abiding in the first jhāna. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and ingratitude and unthankfulness. Bhikkhus, having abandoned these five qualities, one is capable of attaining and abiding in the first jhāna.” The fourteenth.

၁၅-၂၁. အပရဒုတိယဈာနသုတ္တာဒိသတ္တကံ

15–21. Another Septet beginning with the Discourse on the Second Jhāna

၂၆၅-၂၇၁. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော ဒုတိယံ ဈာနံ…ပေ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ… သောတာပတ္တိဖလံ… သကဒါဂါမိဖလံ… အနာဂါမိဖလံ… အရဟတ္တံ သစ္ဆိကာတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, အကတညုတံ အကတဝေဒိတံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ.

“Bhikkhus, without abandoning these five qualities, one is incapable of attaining the second jhāna… the third jhāna… the fourth jhāna… realizing the fruit of stream-entry… realizing the fruit of once-returning… realizing the fruit of non-returning… realizing arahantship. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and ingratitude and unthankfulness. Bhikkhus, without abandoning these five qualities, one is incapable of realizing arahantship.”

‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဓမ္မေ ပဟာယ ဘဗ္ဗော ဒုတိယံ ဈာနံ…ပေ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ… သောတာပတ္တိဖလံ… သကဒါဂါမိဖလံ… အနာဂါမိဖလံ… အရဟတ္တံ သစ္ဆိကာတုံ. ကတမေ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, အကတညုတံ အကတဝေဒိတံ – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဓမ္မေ ပဟာယ ဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတု’’န္တိ. ဧကဝီသတိမံ.

“Bhikkhus, having abandoned these five qualities, one is capable of attaining the second jhāna… the third jhāna… the fourth jhāna… realizing the fruit of stream-entry… realizing the fruit of once-returning… realizing the fruit of non-returning… realizing arahantship. What five? Stinginess regarding dwellings, stinginess regarding families, stinginess regarding gains, stinginess regarding praise, and ingratitude and unthankfulness. Bhikkhus, having abandoned these five qualities, one is capable of realizing arahantship.” The twenty-first.

ဥပသမ္ပဒါဝဂ္ဂေါ ဆဋ္ဌော.

The Chapter on Higher Ordination, the Sixth.

၁. သမ္မုတိပေယျာလံ

1. The Section on Designations

၁. ဘတ္တုဒ္ဒေသကသုတ္တံ

1. The Discourse on the Meal Designator

၂၇၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘတ္တုဒ္ဒေသကော န သမ္မန္နိတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? ဆန္ဒာဂတိံ ဂစ္ဆတိ, ဒေါသာဂတိံ ဂစ္ဆတိ, မောဟာဂတိံ [Pg.241] ဂစ္ဆတိ, ဘယာဂတိံ ဂစ္ဆတိ, ဥဒ္ဒိဋ္ဌာနုဒ္ဒိဋ္ဌံ န ဇာနာတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘတ္တုဒ္ဒေသကော န သမ္မန္နိတဗ္ဗော.

272. “Bhikkhus, a meal designator endowed with five qualities should not be appointed. What five? He goes on a wrong course through desire, goes on a wrong course through aversion, goes on a wrong course through delusion, goes on a wrong course through fear, and does not know what has been assigned and not assigned. Bhikkhus, a meal designator endowed with these five qualities should not be appointed.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘတ္တုဒ္ဒေသကော သမ္မန္နိတဗ္ဗော. ကတမေဟိ ပဉ္စဟိ? န ဆန္ဒာဂတိံ ဂစ္ဆတိ, န ဒေါသာဂတိံ ဂစ္ဆတိ, န မောဟာဂတိံ ဂစ္ဆတိ, န ဘယာဂတိံ ဂစ္ဆတိ, ဥဒ္ဒိဋ္ဌာနုဒ္ဒိဋ္ဌံ ဇာနာတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘတ္တုဒ္ဒေသကော သမ္မန္နိတဗ္ဗောတိ.

“Monks, a meal designator endowed with five qualities should be appointed. What five? He does not go on a wrong course through desire, does not go on a wrong course through aversion, does not go on a wrong course through delusion, does not go on a wrong course through fear, and knows what has been assigned and what has not been assigned. Monks, a meal designator endowed with these five qualities should be appointed.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘတ္တုဒ္ဒေသကော သမ္မတော န ပေသေတဗ္ဗော…ပေ… သမ္မတော ပေသေတဗ္ဗော… ဗာလော ဝေဒိတဗ္ဗော… ပဏ္ဍိတော ဝေဒိတဗ္ဗော… ခတံ ဥပဟတံ အတ္တာနံ ပရိဟရတိ… အက္ခတံ အနုပဟတံ အတ္တာနံ ပရိဟရတိ… ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ… ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? န ဆန္ဒာဂတိံ ဂစ္ဆတိ, န ဒေါသာဂတိံ ဂစ္ဆတိ, န မောဟာဂတိံ ဂစ္ဆတိ, န ဘယာဂတိံ ဂစ္ဆတိ, ဥဒ္ဒိဋ္ဌာနုဒ္ဒိဋ္ဌံ ဇာနာတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘတ္တုဒ္ဒေသကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. ပဌမံ.

“Monks, a meal designator endowed with five qualities, though appointed, should not be sent… an appointed one should be sent… is to be known as a fool… is to be known as wise… he conducts himself so as to be ruined and impaired… he conducts himself so as to be unruined and unimpaired… is consigned to hell as if brought there… is consigned to heaven as if brought there. What five? He does not go on a wrong course through desire, does not go on a wrong course through aversion, does not go on a wrong course through delusion, does not go on a wrong course through fear, and knows what has been assigned and what has not been assigned. Monks, a meal designator endowed with these five qualities is consigned to heaven as if brought there.” The first.

၂-၁၄. သေနာသနပညာပကသုတ္တာဒိတေရသကံ

2–14. The Thirteen Discourses Beginning with the Discourse on the Arranger of Lodgings

၂၇၃-၂၈၅. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော သေနာသနပညာပကော န သမ္မန္နိတဗ္ဗော…ပေ… ပညတ္တာပညတ္တံ န ဇာနာတိ…ပေ… သေနာသနပညာပကော သမ္မန္နိတဗ္ဗော…ပေ… ပညတ္တာပညတ္တံ ဇာနာတိ…ပေ….

“Monks, an arranger of lodgings endowed with five qualities should not be appointed… he does not know what has been prepared and what has not been prepared… an arranger of lodgings should be appointed… he knows what has been prepared and what has not been prepared…”

သေနာသနဂါဟာပကော န သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ န ဇာနာတိ…ပေ… သေနာသနဂါဟာပကော သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ ဇာနာတိ…ပေ….

“An allocator of lodgings should not be appointed… he does not know what has been taken and what has not been taken… an allocator of lodgings should be appointed… he knows what has been taken and what has not been taken…”

ဘဏ္ဍာဂါရိကော န သမ္မန္နိတဗ္ဗော…ပေ… ဂုတ္တာဂုတ္တံ န ဇာနာတိ… ဘဏ္ဍာဂါရိကော သမ္မန္နိတဗ္ဗော…ပေ… ဂုတ္တာဂုတ္တံ ဇာနာတိ…ပေ….

“A storekeeper should not be appointed… he does not know what has been guarded and what has not been guarded… a storekeeper should be appointed… he knows what has been guarded and what has not been guarded…”

စီဝရပဋိဂ္ဂါဟကော န သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ န ဇာနာတိ… စီဝရပဋိဂ္ဂါဟကော သမ္မန္နိတဗ္ဗော …ပေ… ဂဟိတာဂဟိတံ ဇာနာတိ…ပေ….

“A robe-receiver should not be appointed… he does not know what has been received and what has not been received… a robe-receiver should be appointed… he knows what has been received and what has not been received…”

စီဝရဘာဇကော [Pg.242] န သမ္မန္နိတဗ္ဗော…ပေ… ဘာဇိတာဘာဇိတံ န ဇာနာတိ… စီဝရဘာဇကော သမ္မန္နိတဗ္ဗော…ပေ… ဘာဇိတာဘာဇိတံ ဇာနာတိ…ပေ….

“A robe-distributor should not be appointed… he does not know what has been distributed and what has not been distributed… a robe-distributor should be appointed… he knows what has been distributed and what has not been distributed…”

ယာဂုဘာဇကော န သမ္မန္နိတဗ္ဗော…ပေ… ယာဂုဘာဇကော သမ္မန္နိတဗ္ဗော…ပေ….

“A gruel-distributor should not be appointed… a gruel-distributor should be appointed…”

ဖလဘာဇကော န သမ္မန္နိတဗ္ဗော…ပေ… ဖလဘာဇကော သမ္မန္နိတဗ္ဗော…ပေ….

“A fruit-distributor should not be appointed… a fruit-distributor should be appointed…”

ခဇ္ဇကဘာဇကော န သမ္မန္နိတဗ္ဗော…ပေ… ဘာဇိတာဘာဇိတံ န ဇာနာတိ… ခဇ္ဇကဘာဇကော သမ္မန္နိတဗ္ဗော…ပေ… ဘာဇိတာဘာဇိတံ ဇာနာတိ…ပေ….

“A distributor of hard food should not be appointed… he does not know what has been distributed and what has not been distributed… a distributor of hard food should be appointed… he knows what has been distributed and what has not been distributed…”

အပ္ပမတ္တကဝိဿဇ္ဇကော န သမ္မန္နိတဗ္ဗော…ပေ… ဝိဿဇ္ဇိတာဝိဿဇ္ဇိတံ န ဇာနာတိ… အပ္ပမတ္တကဝိဿဇ္ဇကော သမ္မန္နိတဗ္ဗော…ပေ… ဝိဿဇ္ဇိတာဝိဿဇ္ဇိတံ ဇာနာတိ….

“A distributor of trifles should not be appointed… he does not know what has been given away and what has not been given away… a distributor of trifles should be appointed… he knows what has been given away and what has not been given away…”

သာဋိယဂ္ဂါဟာပကော န သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ န ဇာနာတိ … သာဋိယဂ္ဂါဟာပကော သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ ဇာနာတိ….

“An allocator of rain-cloths should not be appointed… he does not know what has been taken and what has not been taken… an allocator of rain-cloths should be appointed… he knows what has been taken and what has not been taken…”

ပတ္တဂ္ဂါဟာပကော န သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ န ဇာနာတိ… ပတ္တဂ္ဂါဟာပကော သမ္မန္နိတဗ္ဗော…ပေ… ဂဟိတာဂဟိတံ ဇာနာတိ….

“An allocator of bowls should not be appointed… he does not know what has been taken and what has not been taken… an allocator of bowls should be appointed… he knows what has been taken and what has not been taken…”

အာရာမိကပေသကော န သမ္မန္နိတဗ္ဗော…ပေ… အာရာမိကပေသကော သမ္မန္နိတဗ္ဗော…ပေ….

“A dispatcher of monastery attendants should not be appointed… a dispatcher of monastery attendants should be appointed…”

သာမဏေရပေသကော န သမ္မန္နိတဗ္ဗော…ပေ… သာမဏေရပေသကော သမ္မန္နိတဗ္ဗော…ပေ….

“A dispatcher of novices should not be appointed… a dispatcher of novices should be appointed…”

သမ္မတော န ပေသေတဗ္ဗော…ပေ… သမ္မတော ပေသေတဗ္ဗော…ပေ….

“An appointed one should not be sent… an appointed one should be sent…”

သာမဏေရပေသကော ဗာလော ဝေဒိတဗ္ဗော…ပေ… ပဏ္ဍိတော ဝေဒိတဗ္ဗော… ခတံ ဥပဟတံ အတ္တာနံ ပရိဟရတိ… အက္ခတံ အနုပဟတံ အတ္တာနံ ပရိဟရတိ… ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ… ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? န ဆန္ဒာဂတိံ ဂစ္ဆတိ, န ဒေါသာဂတိံ ဂစ္ဆတိ, န မောဟာဂတိံ ဂစ္ဆတိ, န ဘယာဂတိံ ဂစ္ဆတိ, ပေသိတာပေသိတံ ဇာနာတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော သာမဏေရပေသကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. စုဒ္ဒသမံ.

“A dispatcher of novices is to be known as a fool… is to be known as wise… he conducts himself so as to be ruined and impaired… he conducts himself so as to be unruined and unimpaired… is consigned to hell as if brought there… is consigned to heaven as if brought there. What five? He does not go on a wrong course through desire, does not go on a wrong course through aversion, does not go on a wrong course through delusion, does not go on a wrong course through fear, and he knows what has been dispatched and what has not been dispatched. Monks, a dispatcher of novices endowed with these five qualities is consigned to heaven as if brought there.” The Fourteenth.

သမ္မုတိပေယျာလံ နိဋ္ဌိတံ.

The Repetition Section on Appointments is Concluded.

၂. သိက္ခာပဒပေယျာလံ

2. The Repetition Section on the Training Rules

၁. ဘိက္ခုသုတ္တံ

1. The Discourse on Monks

၂၈၆. ‘‘ပဉ္စဟိ[Pg.243], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ, အဒိန္နာဒါယီ ဟောတိ, အဗြဟ္မစာရီ ဟောတိ, မုသာဝါဒီ ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ.

286. “Monks, a monk endowed with five qualities is consigned to hell as if brought there. What five? He kills living beings, takes what is not given, engages in unchastity, speaks falsely, and indulges in liquor, wine, and intoxicants, which are the basis for heedlessness. Monks, a monk endowed with these five qualities is consigned to hell as if brought there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတာ ပဋိဝိရတော ဟောတိ, အဒိန္နာဒါနာ ပဋိဝိရတော ဟောတိ, အဗြဟ္မစရိယာ ပဋိဝိရတော ဟောတိ, မုသာဝါဒါ ပဋိဝိရတော ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. ပဌမံ.

“Monks, a monk endowed with five qualities is consigned to heaven as if brought there. What five? He abstains from killing living beings, abstains from taking what is not given, abstains from unchastity, abstains from false speech, and abstains from liquor, wine, and intoxicants, which are the basis for heedlessness. Monks, a monk endowed with these five qualities is consigned to heaven as if brought there.” The first.

၂-၇. ဘိက္ခုနီသုတ္တာဒိဆက္ကံ

2–7. The Six Discourses Beginning with the Discourse on Nuns

၂၈၇-၂၉၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဘိက္ခုနီ…ပေ… သိက္ခမာနာ… သာမဏေရော… သာမဏေရီ… ဥပါသကော… ဥပါသိကာ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတိနီ ဟောတိ, အဒိန္နာဒါယိနီ ဟောတိ, ကာမေသုမိစ္ဆာစာရိနီ ဟောတိ, မုသာဝါဒိနီ ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယိနီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဥပါသိကာ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ နိရယေ.

“Monks, a nun... a female trainee... a novice monk... a novice nun... a male lay follower... a female lay follower, endowed with five qualities, is consigned to hell as if brought there. What five? She kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, which are the basis for heedlessness. Monks, a female lay follower endowed with these five qualities is consigned to hell as if brought there.”

‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတာ ဥပါသိကာ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတာ ပဋိဝိရတာ ဟောတိ, အဒိန္နာဒါနာ ပဋိဝိရတာ ဟောတိ, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတာ ဟောတိ, မုသာဝါဒါ ပဋိဝိရတာ ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတာ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတာ ဥပါသိကာ ယထာဘတံ နိက္ခိတ္တာ ဧဝံ သဂ္ဂေ’’တိ. သတ္တမံ.

“Bhikkhus, a female lay follower endowed with five qualities is placed in heaven as if brought there. What five? She abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants, which are the basis for heedlessness. Endowed with these five qualities, bhikkhus, a female lay follower is placed in heaven as if brought there.”

၈. အာဇီဝကသုတ္တံ

8. The Discourse on the Ājīvaka

၂၉၃. ‘‘ပဉ္စဟိ[Pg.244], ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော အာဇီဝကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ, အဒိန္နာဒါယီ ဟောတိ, အဗြဟ္မစာရီ ဟောတိ, မုသာဝါဒီ ဟောတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော အာဇီဝကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ’’တိ. အဋ္ဌမံ.

293. “Bhikkhus, an Ājīvaka endowed with five qualities is placed in hell as if brought there. What five? He kills living beings, takes what is not given, engages in unchastity, speaks falsely, and indulges in liquor, wine, and intoxicants, which are the basis for heedlessness. Endowed with these five qualities, bhikkhus, an Ājīvaka is placed in hell as if brought there.”

၉-၁၇. နိဂဏ္ဌသုတ္တာဒိနဝကံ

9-17. The Nine Discourses Beginning with the Nigaṇṭha

၂၉၄-၃၀၂. ‘‘ပဉ္စဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော နိဂဏ္ဌော…ပေ… မုဏ္ဍသာဝကော… ဇဋိလကော… ပရိဗ္ဗာဇကော… မာဂဏ္ဍိကော… တေဒဏ္ဍိကော… အာရုဒ္ဓကော… ဂေါတမကော… ဒေဝဓမ္မိကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ပဉ္စဟိ? ပါဏာတိပါတီ ဟောတိ, အဒိန္နာဒါယီ ဟောတိ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ ဟောတိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ပဉ္စဟိ ဓမ္မေဟိ သမန္နာဂတော ဒေဝဓမ္မိကော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ’’တိ. သတ္တရသမံ.

“Bhikkhus, a Nigaṇṭha... a shaven-headed disciple... a matted-hair ascetic... a wanderer... a Māgaṇḍika... a Tedaṇḍika... an Āruddhaka... a Gotamaka... a Devadhammika, endowed with five qualities, is cast into hell as if brought there. What five? He kills living beings, takes what is not given... indulges in liquor, wine, and intoxicants, which are the basis for heedlessness. Bhikkhus, a Devadhammika, endowed with these five qualities, is cast into hell as if brought there.”

သိက္ခာပဒပေယျာလံ နိဋ္ဌိတံ.

The Repetition Series on the Training Rules is finished.

၃. ရာဂပေယျာလံ

3. The Repetition Series on Lust

၃၀၃. ‘‘ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ ပဉ္စ? အသုဘသညာ, မရဏသညာ, အာဒီနဝသညာ, အာဟာရေ ပဋိကူလသညာ, သဗ္ဗလောကေ အနဘိရတသညာ – ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ဣမေ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

303. “Bhikkhus, for the direct knowledge of lust, five things are to be developed. What five? The perception of foulness, the perception of death, the perception of danger, the perception of the repulsiveness of food, and the perception of non-delight in the entire world—for the direct knowledge of lust, bhikkhus, these five things are to be developed.”

၃၀၄. ‘‘ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ ပဉ္စ? အနိစ္စသညာ, အနတ္တသညာ, မရဏသညာ, အာဟာရေ ပဋိကူလသညာ, သဗ္ဗလောကေ အနဘိရတသညာ – ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ဣမေ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

304. “Bhikkhus, for the direct knowledge of lust, five things are to be developed. What five? The perception of impermanence, the perception of not-self, the perception of death, the perception of the repulsiveness of food, and the perception of non-delight in the entire world—for the direct knowledge of lust, bhikkhus, these five things are to be developed.”

၃၀၅. ‘‘ရာဂဿ[Pg.245], ဘိက္ခဝေ, အဘိညာယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ ပဉ္စ? အနိစ္စသညာ, အနိစ္စေ ဒုက္ခသညာ, ဒုက္ခေ အနတ္တသညာ, ပဟာနသညာ, ဝိရာဂသညာ – ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ဣမေ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

305. “Bhikkhus, for the direct knowledge of lust, five things are to be developed. What five? The perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in suffering, the perception of abandoning, and the perception of dispassion—for the direct knowledge of lust, bhikkhus, these five things are to be developed.”

၃၀၆. ‘‘ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ ပဉ္စ? သဒ္ဓိန္ဒြိယံ, ဝီရိယိန္ဒြိယံ, သတိန္ဒြိယံ, သမာဓိန္ဒြိယံ, ပညိန္ဒြိယံ – ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ဣမေ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

306. “Bhikkhus, for the direct knowledge of lust, five things are to be developed. What five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom—for the direct knowledge of lust, bhikkhus, these five things are to be developed.”

၃၀၇. ‘‘ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ ပဉ္စ? သဒ္ဓါဗလံ, ဝီရိယဗလံ, သတိဗလံ, သမာဓိဗလံ, ပညာဗလံ – ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ဣမေ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

307. “Bhikkhus, for the direct knowledge of lust, five things are to be developed. What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom—for the direct knowledge of lust, bhikkhus, these five things are to be developed.”

၃၀၈-၁၁၅၁. ‘‘ရာဂဿ, ဘိက္ခဝေ, ပရိညာယ… ပရိက္ခယာယ… ပဟာနာယ… ခယာယ… ဝယာယ… ဝိရာဂါယ… နိရောဓာယ… စာဂါယ… ပဋိနိဿဂ္ဂါယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ. ဒေါသဿ… မောဟဿ… ကောဓဿ… ဥပနာဟဿ… မက္ခဿ… ပဠာသဿ… ဣဿာယ… မစ္ဆရိယဿ… မာယာယ… သာဌေယျဿ… ထမ္ဘဿ… သာရမ္ဘဿ… မာနဿ… အတိမာနဿ … မဒဿ… ပမာဒဿ အဘိညာယ… ပရိညာယ… ပရိက္ခယာယ… ပဟာနာယ… ခယာယ… ဝယာယ… ဝိရာဂါယ… နိရောဓာယ… စာဂါယ… ပဋိနိဿဂ္ဂါယ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ.

“Bhikkhus, for the full comprehension of lust… for its utter destruction… for its abandoning… for its destruction… for its fading away… for dispassion towards it… for its cessation… for its relinquishment… for its final relinquishment, five things are to be developed. For hatred… delusion… anger… hostility… denigration… domineeringness… envy… stinginess… deceit… craftiness… obstinacy… rivalry… conceit… arrogance… intoxication… and for heedlessness: for direct knowledge… for full comprehension… for utter destruction… for abandoning… for destruction… for fading away… for dispassion… for cessation… for relinquishment… and for final relinquishment, five things are to be developed.

‘‘ကတမေ ပဉ္စ? သဒ္ဓါဗလံ, ဝီရိယဗလံ, သတိဗလံ, သမာဓိဗလံ, ပညာဗလံ – ပမာဒဿ, ဘိက္ခဝေ, ပဋိနိဿဂ္ဂါယ ဣမေ ပဉ္စ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

“What five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. For the final relinquishment of heedlessness, bhikkhus, these five things are to be developed.”

ရာဂပေယျာလံ နိဋ္ဌိတံ.

The Repetition Series on Lust is finished.

တဿုဒ္ဒါနံ –

The summary verse:

အဘိညာယ ပရိညာယ ပရိက္ခယာယ,ပဟာနာယ ခယာယ ဝယေန စ;

ဝိရာဂနိရောဓာ စာဂဉ္စ,ပဋိနိဿဂ္ဂေါ ဣမေ ဒသာတိ.

Direct Knowledge, Full Comprehension, Utter Destruction, Abandoning, Destruction, and Fading Away; Dispassion, Cessation, Relinquishment, and Final Relinquishment—these are the ten.

ပဉ္စကနိပါတော နိဋ္ဌိတော.

The Book of Fives is finished.

တတြိဒံ ဝဂ္ဂုဒ္ဒါနံ –

Herein, this is the summary verse of the chapters:

သေခဗလံ [Pg.246] ဗလဉ္စေဝ, ပဉ္စင်္ဂိကဉ္စ သုမနံ;

မုဏ္ဍနီဝရဏဉ္စ သညဉ္စ, ယောဓာဇီဝဉ္စ အဋ္ဌမံ;

ထေရံ ကကုဓဖာသုဉ္စ, အန္ဓကဝိန္ဒဒွါဒသံ;

ဂိလာနရာဇတိကဏ္ဍံ, သဒ္ဓမ္မာဃာတုပါသကံ;

အရညဗြာဟ္မဏဉ္စေဝ, ကိမိလက္ကောသကံ တထာ;

ဒီဃာစာရာဝါသိကဉ္စ, ဒုစ္စရိတူပသမ္ပဒန္တိ.

The Sekhabala Chapter and the Bala Chapter, the Pañcaṅgika Chapter and the Sumana Chapter; the Muṇḍa Chapter, the Nīvaraṇa Chapter, and the Saññā Chapter, and the Yodhājīva Chapter as the eighth; the Thera Chapter, the Kakudha Chapter, and the Phāsuvihāra Chapter, and the Andhakavinda Chapter as the twelfth; the Gilāna Chapter, the Rāja Chapter, and the Tikaṇṭaka Chapter; the Saddhamma Chapter, the Āghāta Chapter, and the Upāsaka Chapter; the Arañña Chapter and the Brāhmaṇa Chapter, and likewise the Kimila Chapter and the Kosala Chapter; the Dīghacārī Chapter and the Āvāsika Chapter, the Duccarita Chapter and the Upasampadā Chapter.

ပဉ္စကနိပါတပါဠိ နိဋ္ဌိတာ.

The Pāḷi of the Book of Fives is finished.