. နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

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

အင်္ဂုတ္တရနိကာယော

The Numerical Discourses

နဝကနိပါတပါဠိ

The Book of the Nines

၁. ပဌမပဏ္ဏာသကံ

1. The First Fifty

၁. သမ္ဗောဓိဝဂ္ဂေါ

1. The Chapter on Enlightenment

၁. သမ္ဗောဓိသုတ္တံ

1. The Discourse on Enlightenment

၁. ဧဝံ [Pg.163] မေ သုတံ – ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တတြ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ –

1. Thus have I heard. At one time the Blessed One was dwelling in Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. There, the Blessed One addressed the bhikkhus:

‘‘သစေ, ဘိက္ခဝေ, အညတိတ္ထိယာ ပရိဗ္ဗာဇကာ ဧဝံ ပုစ္ဆေယျုံ – ‘သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ ကာ ဥပနိသာ ဘာဝနာယာ’တိ, ဧဝံ ပုဋ္ဌာ တုမှေ, ဘိက္ခဝေ, တေသံ အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ ကိန္တိ ဗျာကရေယျာထာ’’တိ? ‘‘ဘဂဝံမူလကာ နော, ဘန္တေ, ဓမ္မာ…ပေ… ဘဂဝတော သုတွာ ဘိက္ခူ ဓာရေဿန္တီ’’တိ.

“Bhikkhus, if wanderers of other sects should ask you: ‘Friends, what is the supporting condition for the development of the qualities that partake of enlightenment?’—being asked thus, bhikkhus, how would you answer those wanderers of other sects?” “Venerable sir, our teachings are rooted in the Blessed One… having heard it from the Blessed One, the bhikkhus will bear it in mind.”

‘‘တေန ဟိ, ဘိက္ခဝေ, သုဏာထ, သာဓုကံ မနသိ ကရောထ; ဘာသိဿာမီ’’တိ. ‘‘ဧဝံ, ဘန္တေ’’တိ ခေါ တေ ဘိက္ခူ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

“In that case, bhikkhus, listen and pay close attention. I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘သစေ, ဘိက္ခဝေ, အညတိတ္ထိယာ ပရိဗ္ဗာဇကာ ဧဝံ ပုစ္ဆေယျုံ – ‘သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ ကာ ဥပနိသာ ဘာဝနာယာ’တိ, ဧဝံ ပုဋ္ဌာ [Pg.164] တုမှေ, ဘိက္ခဝေ, တေသံ အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ ဧဝံ ဗျာကရေယျာထ –

“Bhikkhus, if wanderers of other sects should ask you: ‘Friends, what is the supporting condition for the development of the qualities that partake of enlightenment?’—being asked thus, bhikkhus, you should answer those wanderers of other sects in this way:

‘‘ဣဓာဝုသော, ဘိက္ခု ကလျာဏမိတ္တော ဟောတိ ကလျာဏသဟာယော ကလျာဏသမ္ပဝင်္ကော. သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ အယံ ပဌမာ ဥပနိသာ ဘာဝနာယ.

“‘Here, friends, a bhikkhu has admirable friends, admirable companions, and is inclined towards the admirable. This, friends, is the first supporting condition for the development of the qualities that partake of enlightenment.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု. သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ အယံ ဒုတိယာ ဥပနိသာ ဘာဝနာယ.

“‘Furthermore, friends, 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. This, friends, is the second supporting condition for the development of the qualities that partake of enlightenment.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ယာယံ ကထာ အဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ. သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ အယံ တတိယာ ဥပနိသာ ဘာဝနာယ.

“‘Furthermore, friends, a bhikkhu obtains at will, without difficulty and without trouble, talk that is conducive to effacement and suitable for opening up the mind, that is: 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, talk on the knowledge and vision of liberation. This, friends, is the third supporting condition for the development of the qualities that partake of enlightenment.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု. သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ အယံ စတုတ္ထီ ဥပနိသာ ဘာဝနာယ.

“‘Furthermore, friends, a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is strong, firm in his effort, not shirking the burden in regard to wholesome qualities. This, friends, is the fourth supporting condition for the development of the qualities that partake of enlightenment.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ပညဝါ ဟောတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. သမ္ဗောဓိပက္ခိကာနံ, အာဝုသော, ဓမ္မာနံ အယံ ပဉ္စမီ ဥပနိသာ ဘာဝနာယ’’.

“‘Furthermore, friends, a bhikkhu is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the right destruction of suffering. This, friends, is the fifth supporting condition for the development of the qualities that partake of enlightenment.’”

‘‘ကလျာဏမိတ္တဿေတံ, ဘိက္ခဝေ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – သီလဝါ ဘဝိဿတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရိဿတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခိဿတိ သိက္ခာပဒေသု.

“Bhikkhus, this is to be expected of a bhikkhu who has admirable friends, admirable companions, and is inclined towards the admirable: he will be virtuous, will dwell restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults. He will undertake and train in the training rules.

‘‘ကလျာဏမိတ္တဿေတံ, ဘိက္ခဝေ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – ယာယံ ကထာ အဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ [Pg.165] အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ နိကာမလာဘီ ဘဝိဿတိ အကိစ္ဆလာဘီ အကသိရလာဘီ.

“Bhikkhus, this is to be expected of a bhikkhu who has admirable friends, admirable companions, and is inclined towards the admirable: he will obtain at will, without difficulty and without trouble, talk that is conducive to effacement and suitable for opening up the mind, that is: 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, talk on the knowledge and vision of liberation.

‘‘ကလျာဏမိတ္တဿေတံ, ဘိက္ခဝေ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – အာရဒ္ဓဝီရိယော ဝိဟရိဿတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု.

“Bhikkhus, this is to be expected of a bhikkhu who has admirable friends, admirable companions, and is inclined towards the admirable: he will dwell with energy aroused for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he will be strong, firm in his effort, not shirking the burden in regard to wholesome qualities.

‘‘ကလျာဏမိတ္တဿေတံ, ဘိက္ခဝေ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – ပညဝါ ဘဝိဿတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ.

“Bhikkhus, this is to be expected of a bhikkhu who has admirable friends, admirable companions, and is inclined towards the admirable: he will be wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the right destruction of suffering.

‘‘တေန စ ပန, ဘိက္ခဝေ, ဘိက္ခုနာ ဣမေသု ပဉ္စသု ဓမ္မေသု ပတိဋ္ဌာယ စတ္တာရော ဓမ္မာ ဥတ္တရိ ဘာဝေတဗ္ဗာ – အသုဘာ ဘာဝေတဗ္ဗာ ရာဂဿ ပဟာနာယ, မေတ္တာ ဘာဝေတဗ္ဗာ ဗျာပါဒဿ ပဟာနာယ, အာနာပါနဿတိ ဘာဝေတဗ္ဗာ ဝိတက္ကုပစ္ဆေဒါယ, အနိစ္စသညာ ဘာဝေတဗ္ဗာ အသ္မိမာနသမုဂ္ဃာတာယ. အနိစ္စသညိနော, ဘိက္ခဝေ, အနတ္တသညာ သဏ္ဌာတိ. အနတ္တသညီ အသ္မိမာနသမုဂ္ဃာတံ ပါပုဏာတိ ဒိဋ္ဌေဝ ဓမ္မေ နိဗ္ဗာန’’န္တိ. ပဌမံ.

“Moreover, bhikkhus, that bhikkhu, being established in these five qualities, should further develop four qualities. He should develop the perception of foulness for abandoning lust. He should develop loving-kindness for abandoning ill will. He should develop mindfulness of breathing for cutting off thoughts. He should develop the perception of impermanence for uprooting the conceit ‘I am.’ For one who perceives impermanence, bhikkhus, the perception of not-self is established. One who perceives not-self attains the uprooting of the conceit ‘I am’—Nibbāna in this very life.” The First.

၂. နိဿယသုတ္တံ

2. The Discourse on Support

၂. အထ ခေါ အညတရော ဘိက္ခု ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ…ပေ… ဧကမန္တံ နိသိန္နော ခေါ သော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘‘နိဿယသမ္ပန္နော နိဿယသမ္ပန္နော’တိ, ဘန္တေ, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, ဘန္တေ, ဘိက္ခု နိဿယသမ္ပန္နော ဟောတီ’’တိ? ‘‘သဒ္ဓံ စေ, ဘိက္ခု, ဘိက္ခု နိဿာယ အကုသလံ ပဇဟတိ ကုသလံ ဘာဝေတိ, ပဟီနမေဝဿ တံ အကုသလံ ဟောတိ. ဟိရိံ စေ, ဘိက္ခု, ဘိက္ခု နိဿာယ…ပေ… ဩတ္တပ္ပံ စေ, ဘိက္ခု, ဘိက္ခု နိဿာယ…ပေ… ဝီရိယံ စေ, ဘိက္ခု, ဘိက္ခု နိဿာယ…ပေ… ပညံ စေ, ဘိက္ခု, ဘိက္ခု နိဿာယ အကုသလံ ပဇဟတိ ကုသလံ ဘာဝေတိ, ပဟီနမေဝဿ တံ အကုသလံ ဟောတိ. တံ ဟိဿ ဘိက္ခုနော အကုသလံ ပဟီနံ ဟောတိ သုပ္ပဟီနံ, ယံသ အရိယာယ ပညာယ ဒိသွာ ပဟီနံ’’.

2. Then a certain monk went to the Blessed One, approached, paid homage, and sat down to one side. Seated to one side, that monk said to the Blessed One: “Venerable sir, it is said, ‘one endowed with support, one endowed with support.’ To what extent, venerable sir, is a monk endowed with support?” “If, monk, a monk, relying on faith, abandons the unwholesome and develops the wholesome, that unwholesome quality is indeed abandoned by him. If, monk, a monk, relying on conscience… if, monk, a monk, relying on moral dread… if, monk, a monk, relying on energy… if, monk, a monk, relying on wisdom, abandons the unwholesome and develops the wholesome, that unwholesome quality is indeed abandoned by him. For that unwholesome quality of that monk is abandoned, well abandoned, which is abandoned after having been seen with noble wisdom.”

‘‘တေန [Pg.166] စ ပန, ဘိက္ခု, ဘိက္ခုနာ ဣမေသု ပဉ္စသု ဓမ္မေသု ပတိဋ္ဌာယ စတ္တာရော ဥပနိဿာယ ဝိဟာတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခု, ဘိက္ခု သင်္ခါယေကံ ပဋိသေဝတိ, သင်္ခါယေကံ အဓိဝါသေတိ, သင်္ခါယေကံ ပရိဝဇ္ဇေတိ, သင်္ခါယေကံ ဝိနောဒေတိ. ဧဝံ ခေါ, ဘိက္ခု, ဘိက္ခု နိဿယသမ္ပန္နော ဟောတီ’’တိ. ဒုတိယံ.

“Furthermore, monk, that monk, being established in these five things, should dwell relying on four things. What four? Here, monk, a monk makes use of one thing after reflection, endures one thing after reflection, avoids one thing after reflection, and dispels one thing after reflection. In this way, monk, a monk is endowed with support.” Second.

၃. မေဃိယသုတ္တံ

3. The Discourse concerning Meghiya

၃. ဧကံ သမယံ ဘဂဝါ စာလိကာယံ ဝိဟရတိ စာလိကာပဗ္ဗတေ. တေန ခေါ ပန သမယေန အာယသ္မာ မေဃိယော ဘဂဝတော ဥပဋ္ဌာကော ဟောတိ. အထ ခေါ အာယသ္မာ မေဃိယော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌာသိ. ဧကမန္တံ ဌိတော ခေါ အာယသ္မာ မေဃိယော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ဣစ္ဆာမဟံ, ဘန္တေ, ဇန္တုဂါမံ ပိဏ္ဍာယ ပဝိသိတု’’န္တိ. ‘‘ယဿ ဒါနိ တွံ, မေဃိယ, ကာလံ မညသီ’’တိ.

3. At one time the Blessed One was dwelling at Cālikā on Mount Cālikā. Now at that time, the Venerable Meghiya was the Blessed One’s attendant. Then the Venerable Meghiya went to the Blessed One; having gone, he paid homage to the Blessed One and stood to one side. Standing to one side, the Venerable Meghiya said to the Blessed One: “Venerable sir, I wish to enter Jantugāma for alms.” “Now, Meghiya, is the time for that of which you think it is the time.”

အထ ခေါ အာယသ္မာ မေဃိယော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ဇန္တုဂါမံ ပိဏ္ဍာယ ပါဝိသိ. ဇန္တုဂါမေ ပိဏ္ဍာယ စရိတွာ ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော ယေန ကိမိကာဠာယ နဒိယာ တီရံ တေနုပသင်္ကမိ. အဒ္ဒသာ ခေါ အာယသ္မာ မေဃိယော ကိမိကာဠာယ နဒိယာ တီရေ ဇင်္ဃာဝိဟာရံ အနုစင်္ကမမာနော အနုဝိစရမာနော အမ္ဗဝနံ ပါသာဒိကံ ရမဏီယံ. ဒိသွာနဿ ဧတဒဟောသိ – ‘‘ပါသာဒိကံ ဝတိဒံ အမ္ဗဝနံ ရမဏီယံ, အလံ ဝတိဒံ ကုလပုတ္တဿ ပဓာနတ္ထိကဿ ပဓာနာယ. သစေ မံ ဘဂဝါ အနုဇာနေယျ, အာဂစ္ဆေယျာဟံ ဣမံ အမ္ဗဝနံ ပဓာနာယာ’’တိ.

Then the Venerable Meghiya, in the morning, having dressed, took his bowl and robe and entered Jantugāma for alms. Having wandered for alms in Jantugāma and, after his meal, having returned from his alms round, he went to the bank of the Kimikālā River. While walking back and forth and wandering for exercise on the bank of the Kimikālā River, the Venerable Meghiya saw an inspiring and delightful mango grove. Seeing it, this thought occurred to him: “This mango grove is indeed inspiring and delightful, suitable for a clansman who wishes to strive, for the purpose of striving. If the Blessed One were to permit me, I would come to this mango grove for striving.”

အထ ခေါ အာယသ္မာ မေဃိယော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ မေဃိယော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ဣဓာဟံ, ဘန္တေ, ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ဇန္တုဂါမံ ပိဏ္ဍာယ ပါဝိသိံ. ဇန္တုဂါမေ ပိဏ္ဍာယ စရိတွာ ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော ယေန ကိမိကာဠာယ နဒိယာ တီရံ တေနုပသင်္ကမိံ. အဒ္ဒသံ ခေါ အဟံ, ဘန္တေ, ကိမိကာဠာယ နဒိယာ တီရေ ဇင်္ဃာဝိဟာရံ အနုစင်္ကမမာနော အနုဝိစရမာနော အမ္ဗဝနံ ပါသာဒိကံ ရမဏီယံ. ဒိသွာန မေ ဧတဒဟောသိ – ‘ပါသာဒိကံ ဝတိဒံ အမ္ဗဝနံ ရမဏီယံ. အလံ ဝတိဒံ ကုလပုတ္တဿ ပဓာနတ္ထိကဿ ပဓာနာယ. သစေ [Pg.167] မံ ဘဂဝါ အနုဇာနေယျ, အာဂစ္ဆေယျာဟံ ဣမံ အမ္ဗဝနံ ပဓာနာယာ’တိ. သစေ မံ ဘဂဝါ အနုဇာနေယျ, ဂစ္ဆေယျာဟံ တံ အမ္ဗဝနံ ပဓာနာယာ’’တိ. ‘‘အာဂမေဟိ တာဝ, မေဃိယ! ဧကကမှိ တာဝ ယာဝ အညောပိ ကောစိ ဘိက္ခု အာဂစ္ဆတီ’’တိ.

Then the Venerable Meghiya went to the Blessed One; having gone, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Meghiya said to the Blessed One: “Here, venerable sir, this morning I dressed, took my bowl and robe, and entered Jantugāma for alms. Having wandered for alms in Jantugāma and returned from the alms round after the meal, I went to the bank of the Kimikālā River. I saw, venerable sir, while walking back and forth and wandering for exercise on the bank of the Kimikālā River, an inspiring and delightful mango grove. Seeing it, this thought occurred to me: ‘This mango grove is indeed inspiring and delightful. It is suitable for a clansman who wishes to strive, for the purpose of striving. If the Blessed One were to permit me, I would come to this mango grove for striving.’ If the Blessed One would permit me, I would go to that mango grove for striving.” “Wait for a while, Meghiya! I am alone for now. Wait until some other monk comes.”

ဒုတိယမ္ပိ ခေါ အာယသ္မာ မေဃိယော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ဘဂဝတော, ဘန္တေ, နတ္ထိ ကိဉ္စိ ဥတ္တရိ ကရဏီယံ, နတ္ထိ ကတဿ ပဋိစယော. မယှံ ခေါ ပန, ဘန္တေ, အတ္ထိ ဥတ္တရိ ကရဏီယံ, အတ္ထိ ကတဿ ပဋိစယော. သစေ မံ ဘဂဝါ အနုဇာနေယျ, ဂစ္ဆေယျာဟံ တံ အမ္ဗဝနံ ပဓာနာယာ’’တိ. ‘‘အာဂမေဟိ တာဝ, မေဃိယ, ဧကကမှိ တာဝ ယာဝ အညောပိ ကောစိ ဘိက္ခု အာဂစ္ဆတီ’’တိ.

For a second time, the Venerable Meghiya said to the Blessed One: “Venerable sir, for the Blessed One there is nothing further to be done, nor is there any augmenting of what has been done. But for me, venerable sir, there is something further to be done, and there is augmenting of what has been done. If the Blessed One were to permit me, I would go to that mango grove for striving.” “Wait for a while, Meghiya! I am alone for now. Wait until some other monk comes.”

တတိယမ္ပိ ခေါ အာယသ္မာ မေဃိယော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ဘဂဝတော, ဘန္တေ, နတ္ထိ ကိဉ္စိ ဥတ္တရိ ကရဏီယံ, နတ္ထိ ကတဿ ပဋိစယော. မယှံ ခေါ ပန, ဘန္တေ, အတ္ထိ ဥတ္တရိ ကရဏီယံ, အတ္ထိ ကတဿ ပဋိစယော. သစေ မံ ဘဂဝါ အနုဇာနေယျ, ဂစ္ဆေယျာဟံ တံ အမ္ဗဝနံ ပဓာနာယာ’’တိ. ‘‘ပဓာနန္တိ ခေါ, မေဃိယ, ဝဒမာနံ ကိန္တိ ဝဒေယျာမ! ယဿ ဒါနိ တွံ, မေဃိယ, ကာလံ မညသီ’’တိ.

For a third time, the Venerable Meghiya said to the Blessed One: “Venerable sir, for the Blessed One there is nothing further to be done, nor is there any augmenting of what has been done. But for me, venerable sir, there is something further to be done, and there is augmenting of what has been done. If the Blessed One were to permit me, I would go to that mango grove for striving.” “When you speak of striving, Meghiya, what can we say? Now, Meghiya, is the time for that of which you think it is the time.”

အထ ခေါ အာယသ္မာ မေဃိယော ဥဋ္ဌာယာသနာ ဘဂဝန္တံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ ယေန တံ အမ္ဗဝနံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တံ အမ္ဗဝနံ အဇ္ဈောဂါဟေတွာ အညတရသ္မိံ ရုက္ခမူလေ ဒိဝါဝိဟာရံ နိသီဒိ. အထ ခေါ အာယသ္မတော မေဃိယဿ တသ္မိံ အမ္ဗဝနေ ဝိဟရန္တဿ ယေဘုယျေန တယော ပါပကာ အကုသလာ ဝိတက္ကာ သမုဒါစရန္တိ, သေယျထိဒံ – ကာမဝိတက္ကော, ဗျာပါဒဝိတက္ကော, ဝိဟိံသာဝိတက္ကော. အထ ခေါ အာယသ္မတော မေဃိယဿ ဧတဒဟောသိ – ‘‘အစ္ဆရိယံ ဝတ ဘော, အဗ္ဘုတံ ဝတ ဘော! သဒ္ဓါယ စ ဝတမှာ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ; အထ စ ပနိမေဟိ တီဟိ ပါပကေဟိ အကုသလေဟိ ဝိတက္ကေဟိ အနွာသတ္တာ – ကာမဝိတက္ကေန, ဗျာပါဒဝိတက္ကေန, ဝိဟိံသာဝိတက္ကေနာ’’တိ.

Then the Venerable Meghiya rose from his seat, paid homage to the Blessed One, circumambulated him keeping him to the right, and went to that mango grove. Having approached the mango grove and entered it, he sat down at the foot of a certain tree for the day's abiding. While the Venerable Meghiya was dwelling in that mango grove, for the most part three kinds of evil, unwholesome thoughts arose in him—namely, sensual thought, thought of ill will, and thought of harming. Then it occurred to the Venerable Meghiya: “It is astonishing, sirs, it is amazing, sirs! Indeed, out of faith we have gone forth from the household life into homelessness, yet we are beset by these three evil, unwholesome thoughts—sensual thought, thought of ill will, and thought of harming.”

အထ ခေါ အာယသ္မာ မေဃိယော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ မေဃိယော ဘဂဝန္တံ ဧတဒဝေါစ –

Then the Venerable Meghiya 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 Meghiya said this to the Blessed One:

‘‘ဣဓ [Pg.168] မယှံ, ဘန္တေ, တသ္မိံ အမ္ဗဝနေ ဝိဟရန္တဿ ယေဘုယျေန တယော ပါပကာ အကုသလာ ဝိတက္ကာ သမုဒါစရန္တိ, သေယျထိဒံ – ကာမဝိတက္ကော, ဗျာပါဒဝိတက္ကော, ဝိဟိံသာဝိတက္ကော. တဿ မယှံ, ဘန္တေ, ဧတဒဟောသိ – ‘အစ္ဆရိယံ ဝတ ဘော, အဗ္ဘုတံ ဝတ ဘော! သဒ္ဓါယ စ ဝတမှာ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာ; အထ စ ပနိမေဟိ တီဟိ ပါပကေဟိ အကုသလေဟိ ဝိတက္ကေဟိ အနွာသတ္တာ – ကာမဝိတက္ကေန, ဗျာပါဒဝိတက္ကေန, ဝိဟိံသာဝိတက္ကေနာတိ’’’.

“Venerable sir, while I was dwelling in that mango grove, for the most part these three evil, unwholesome thoughts arose in me: sensual thought, thought of ill will, and thought of harming. Then, venerable sir, this occurred to me: ‘It is astonishing, sirs, it is amazing, sirs! Indeed, out of faith we have gone forth from the household life into homelessness, yet we are beset by these three evil, unwholesome thoughts: sensual thought, thought of ill will, and thought of harming.’”

‘‘အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ ပဉ္စ ဓမ္မာ ပရိပက္ကာယ သံဝတ္တန္တိ. ကတမေ ပဉ္စ? ဣဓ, မေဃိယ, ဘိက္ခု ကလျာဏမိတ္တော ဟောတိ ကလျာဏသဟာယော ကလျာဏသမ္ပဝင်္ကော. အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ အယံ ပဌမော ဓမ္မော ပရိပက္ကာယ သံဝတ္တတိ.

“Meghiya, for the liberation of mind that is still immature, five qualities conduce to its ripening. What five? Here, Meghiya, a bhikkhu has good friends, good companions, and good associates. For the liberation of mind that is still immature, Meghiya, this is the first quality that conduces to its ripening.

‘‘ပုန စပရံ, မေဃိယ, ဘိက္ခု သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု. အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ အယံ ဒုတိယော ဓမ္မော ပရိပက္ကာယ သံဝတ္တတိ.

“Furthermore, Meghiya, a bhikkhu is virtuous. He dwells restrained by the Pātimokkha restraint, is endowed with good conduct and resort, and sees danger in the slightest faults. He undertakes and trains in the training rules. For the liberation of mind that is still immature, Meghiya, this is the second quality that conduces to its ripening.

‘‘ပုန စပရံ, မေဃိယ, ယာယံ ကထာ အဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ သန္တုဋ္ဌိကထာ ပဝိဝေကကထာ အသံသဂ္ဂကထာ ဝီရိယာရမ္ဘကထာ သီလကထာ သမာဓိကထာ ပညာကထာ ဝိမုတ္တိကထာ ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ နိကာမလာဘီ ဟောတိ အကိစ္ဆလာဘီ အကသိရလာဘီ. အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ အယံ တတိယော ဓမ္မော ပရိပက္ကာယ သံဝတ္တတိ.

“Furthermore, Meghiya, a bhikkhu obtains at will, without difficulty, and without trouble, talk that is effacing and conducive to 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. For the liberation of mind that is still immature, Meghiya, this is the third quality that conduces to its ripening.

‘‘ပုန စပရံ, မေဃိယ, ဘိက္ခု အာရဒ္ဓဝီရိယော ဝိဟရတိ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ, ကုသလာနံ ဓမ္မာနံ ဥပသမ္ပဒါယ, ထာမဝါ ဒဠှပရက္ကမော အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု. အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ အယံ စတုတ္ထော ဓမ္မော ပရိပက္ကာယ သံဝတ္တတိ.

“Furthermore, Meghiya, a bhikkhu dwells with aroused energy for abandoning unwholesome qualities and for acquiring wholesome qualities; he is strong, firm in his striving, not shirking the burden in regard to wholesome qualities. For the liberation of mind that is still immature, Meghiya, this is the fourth quality that conduces to its ripening.

‘‘ပုန စပရံ, မေဃိယ, ဘိက္ခု ပညဝါ ဟောတိ ဥဒယတ္ထဂါမိနိယာ ပညာယ သမန္နာဂတော အရိယာယ နိဗ္ဗေဓိကာယ သမ္မာ ဒုက္ခက္ခယဂါမိနိယာ. အပရိပက္ကာယ, မေဃိယ, စေတောဝိမုတ္တိယာ အယံ ပဉ္စမော ဓမ္မော ပရိပက္ကာယ သံဝတ္တတိ.

“Furthermore, Meghiya, a bhikkhu is wise, endowed with wisdom that discerns rise and fall, which is noble, penetrative, and leads rightly to the complete destruction of suffering. For the liberation of mind that is still immature, Meghiya, this is the fifth quality that conduces to its ripening.

‘‘ကလျာဏမိတ္တဿေတံ[Pg.169], မေဃိယ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – ‘သီလဝါ ဘဝိဿတိ…ပေ. … သမာဒါယ သိက္ခိဿတိ သိက္ခာပဒေသု’’’.

“It is to be expected, Meghiya, of a bhikkhu who has good friends, good companions, and good associates, that he will be virtuous... and will undertake and train in the training rules.

‘‘ကလျာဏမိတ္တဿေတံ, မေဃိယ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – ‘ယာယံ ကထာ အဘိသလ္လေခိကာ စေတောဝိဝရဏသပ္ပာယာ, သေယျထိဒံ – အပ္ပိစ္ဆကထာ…ပေ… ဝိမုတ္တိဉာဏဒဿနကထာ, ဧဝရူပိယာ ကထာယ နိကာမလာဘီ ဘဝိဿတိ အကိစ္ဆလာဘီ အကသိရလာဘီ’’’.

“It is to be expected, Meghiya, of a bhikkhu who has good friends, good companions, and good associates, that he will obtain at will, without difficulty, and without trouble, talk that is effacing and conducive to the opening of the mind, that is to say: talk on fewness of wishes… on the knowledge and vision of liberation.

‘‘ကလျာဏမိတ္တဿေတံ, မေဃိယ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – ‘အာရဒ္ဓဝီရိယော ဝိဟရိဿတိ…ပေ… အနိက္ခိတ္တဓုရော ကုသလေသု ဓမ္မေသု’’’.

“It is to be expected, Meghiya, of a bhikkhu who has good friends, good companions, and good associates, that he will dwell with aroused energy... not shirking the burden in regard to wholesome qualities.

‘‘ကလျာဏမိတ္တဿေတံ, မေဃိယ, ဘိက္ခုနော ပါဋိကင်္ခံ ကလျာဏသဟာယဿ ကလျာဏသမ္ပဝင်္ကဿ – ‘ပညဝါ ဘဝိဿတိ…ပေ… သမ္မာဒုက္ခက္ခယဂါမိနိယာ’’’.

“It is to be expected, Meghiya, of a bhikkhu who has good friends, good companions, and good associates, that he will be wise... endowed with wisdom that leads rightly to the complete destruction of suffering.

‘‘တေန စ ပန, မေဃိယ, ဘိက္ခုနာ ဣမေသု ပဉ္စသု ဓမ္မေသု ပတိဋ္ဌာယ စတ္တာရော ဓမ္မာ ဥတ္တရိ ဘာဝေတဗ္ဗာ – အသုဘာ ဘာဝေတဗ္ဗာ ရာဂဿ ပဟာနာယ, မေတ္တာ ဘာဝေတဗ္ဗာ ဗျာပါဒဿ ပဟာနာယ, အာနာပါနဿတိ ဘာဝေတဗ္ဗာ ဝိတက္ကုပစ္ဆေဒါယ, အနိစ္စသညာ ဘာဝေတဗ္ဗာ အသ္မိမာနသမုဂ္ဃာတာယ. အနိစ္စသညိနော, မေဃိယ, အနတ္တသညာ သဏ္ဌာတိ. အနတ္တသညီ အသ္မိမာနသမုဂ္ဃာတံ ပါပုဏာတိ ဒိဋ္ဌေဝ ဓမ္မေ နိဗ္ဗာန’’န္တိ. တတိယံ.

“Then, Meghiya, that bhikkhu, having established himself in these five qualities, should further develop four qualities: the perception of unattractiveness should be developed to abandon lust, loving-kindness should be developed to abandon ill will, mindfulness of breathing should be developed to cut off thoughts, and the perception of impermanence should be developed to uproot the conceit ‘I am.’ For one who perceives impermanence, Meghiya, the perception of not-self is established. One who perceives not-self attains the uprooting of the conceit ‘I am’ and Nibbāna in this very life.” The Third.

၄. နန္ဒကသုတ္တံ

4. 4. The Discourse to Nandaka

၄. ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တေန ခေါ ပန သမယေန အာယသ္မာ နန္ဒကော ဥပဋ္ဌာနသာလာယံ ဘိက္ခူ ဓမ္မိယာ ကထာယ သန္ဒဿေတိ သမာဒပေတိ သမုတ္တေဇေတိ သမ္ပဟံသေတိ. အထ ခေါ ဘဂဝါ သာယနှသမယံ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ယေနုပဋ္ဌာနသာလာ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဗဟိဒွါရကောဋ္ဌကေ အဋ္ဌာသိ ကထာပရိယောသာနံ အာဂမယမာနော. အထ ခေါ ဘဂဝါ ကထာပရိယောသာနံ ဝိဒိတွာ ဥက္ကာသေတွာ အဂ္ဂဠံ အာကောဋေသိ. ဝိဝရိံသု ခေါ တေ ဘိက္ခူ ဘဂဝတော ဒွါရံ.

4. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. At that time the Venerable Nandaka was instructing, urging, rousing, and encouraging the monks in the attendance hall with a talk concerning the Dhamma. Then, in the evening, the Blessed One, having arisen from seclusion, went to the attendance hall; having gone there, he stood outside the gateway, waiting for the talk to conclude. Then, the Blessed One, knowing the talk had concluded, cleared his throat and knocked on the door. Those monks opened the door for the Blessed One.

အထ [Pg.170] ခေါ ဘဂဝါ ဥပဋ္ဌာနသာလံ ပဝိသိတွာ ပညတ္တာသနေ နိသီဒိ. နိသဇ္ဇ ခေါ ဘဂဝါ အာယသ္မန္တံ နန္ဒကံ ဧတဒဝေါစ – ‘‘ဒီဃော ခေါ တျာယံ, နန္ဒက, ဓမ္မပရိယာယော ဘိက္ခူနံ ပဋိဘာသိ. အပိ မေ ပိဋ္ဌိ အာဂိလာယတိ ဗဟိဒွါရကောဋ္ဌကေ ဌိတဿ ကထာပရိယောသာနံ အာဂမယမာနဿာ’’တိ.

Then the Blessed One entered the attendance hall and sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Nandaka: 'Long indeed, Nandaka, was this discourse on the Dhamma that you delivered to the monks. Moreover, my back is aching from standing outside the gateway, waiting for the talk to conclude.'

ဧဝံ ဝုတ္တေ အာယသ္မာ နန္ဒကော သာရဇ္ဇမာနရူပေါ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘န ခေါ ပန မယံ, ဘန္တေ, ဇာနာမ ‘ဘဂဝါ ဗဟိဒွါရကောဋ္ဌကေ ဌိတော’တိ. သစေ ဟိ မယံ, ဘန္တေ, ဇာနေယျာမ ‘ဘဂဝါ ဗဟိဒွါရကောဋ္ဌကေ ဌိတော’တိ, ဧတ္တကမ္ပိ ( ) နော နပ္ပဋိဘာသေယျာ’’တိ.

When this was said, the Venerable Nandaka, appearing abashed, said this to the Blessed One: 'Indeed, Venerable Sir, we did not know that the Blessed One was standing outside the gateway. For if we had known, Venerable Sir, that the Blessed One was standing outside the gateway, not even this much would have occurred to us.'

အထ ခေါ ဘဂဝါ အာယသ္မန္တံ နန္ဒကံ သာရဇ္ဇမာနရူပံ ဝိဒိတွာ အာယသ္မန္တံ နန္ဒကံ ဧတဒဝေါစ – ‘‘သာဓု, သာဓု, နန္ဒက! ဧတံ ခေါ, နန္ဒက, တုမှာကံ ပတိရူပံ ကုလပုတ္တာနံ သဒ္ဓါယ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတာနံ, ယံ တုမှေ ဓမ္မိယာ ကထာယ သန္နိသီဒေယျာထ. သန္နိပတိတာနံ ဝေါ, နန္ဒက, ဒွယံ ကရဏီယံ – ဓမ္မီ ဝါ ကထာ အရိယော ဝါ တုဏှီဘာဝေါ. သဒ္ဓေါ စ, နန္ဒက, ဘိက္ခု ဟောတိ, နော စ သီလဝါ. ဧဝံ သော တေနင်္ဂေန အပရိပူရော ဟောတိ. တေန တံ အင်္ဂံ ပရိပူရေတဗ္ဗံ – ‘ကိန္တာဟံ သဒ္ဓေါ စ အဿံ သီလဝါ စာ’တိ. ယတော စ ခေါ, နန္ဒက, ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ, ဧဝံ သော တေနင်္ဂေန ပရိပူရော ဟောတိ.

Then the Blessed One, knowing that the Venerable Nandaka was abashed, said this to the Venerable Nandaka: 'Good, good, Nandaka! It is fitting for you clansmen who have gone forth from the household life into homelessness out of faith that you should sit together for a talk concerning the Dhamma. When you have assembled, Nandaka, two things are to be done: either a talk on the Dhamma or noble silence. Nandaka, a monk may have faith but not be virtuous. In that case, he is incomplete in that factor. That factor should be fulfilled by him, reflecting: "How might I be one who has faith and is also virtuous?" But when, Nandaka, a monk has faith and is also virtuous, in that case, he is complete in that factor.'

‘‘သဒ္ဓေါ စ, နန္ဒက, ဘိက္ခု ဟောတိ သီလဝါ စ, နော စ လာဘီ အဇ္ဈတ္တံ စေတောသမာဓိဿ. ဧဝံ သော တေနင်္ဂေန အပရိပူရော ဟောတိ. တေန တံ အင်္ဂံ ပရိပူရေတဗ္ဗံ – ‘ကိန္တာဟံ သဒ္ဓေါ စ အဿံ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿာ’တိ. ယတော စ ခေါ, နန္ဒက, ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ, ဧဝံ သော တေနင်္ဂေန ပရိပူရော ဟောတိ.

Nandaka, a monk may have faith and be virtuous, but not be an obtainer of internal serenity of mind. In that case, he is incomplete in that factor. That factor should be fulfilled by him, reflecting: "How might I be one who has faith, is virtuous, and is also an obtainer of internal serenity of mind?" But when, Nandaka, a monk has faith, is virtuous, and is an obtainer of internal serenity of mind, in that case, he is complete in that factor.

‘‘သဒ္ဓေါ စ, နန္ဒက, ဘိက္ခု ဟောတိ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ, န လာဘီ အဓိပညာဓမ္မဝိပဿနာယ. ဧဝံ သော တေနင်္ဂေန အပရိပူရော ဟောတိ. သေယျထာပိ, နန္ဒက, ပါဏကော စတုပ္ပာဒကော အဿ. တဿ ဧကော ပါဒေါ ဩမကော လာမကော. ဧဝံ သော တေနင်္ဂေန အပရိပူရော အဿ. ဧဝမေဝံ ခေါ, နန္ဒက, ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ, န လာဘီ အဓိပညာဓမ္မဝိပဿနာယ. ဧဝံ [Pg.171] သော တေနင်္ဂေန အပရိပူရော ဟောတိ. တေန တံ အင်္ဂံ ပရိပူရေတဗ္ဗံ – ‘ကိန္တာဟံ သဒ္ဓေါ စ အဿံ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ လာဘီ စ အဓိပညာဓမ္မဝိပဿနာယာ’’’တိ.

Nandaka, a monk may have faith, be virtuous, and be an obtainer of internal serenity of mind, but not be an obtainer of the higher wisdom of insight into phenomena. In that case, he is incomplete in that factor. Just as, Nandaka, a four-footed creature might have one foot that is lame and inferior, and in that case would be incomplete in that factor; in the very same way, Nandaka, a monk may have faith, be virtuous, and be an obtainer of internal serenity of mind, but not be an obtainer of the higher wisdom of insight into phenomena. In that case, he is incomplete in that factor. That factor should be fulfilled by him, reflecting: "How might I be one who has faith, is virtuous, an obtainer of internal serenity of mind, and also an obtainer of the higher wisdom of insight into phenomena?"

‘‘ယတော စ ခေါ, နန္ဒက, ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ လာဘီ စ အဓိပညာဓမ္မဝိပဿနာယ, ဧဝံ သော တေနင်္ဂေန ပရိပူရော ဟောတီ’’တိ. ဣဒမဝေါစ ဘဂဝါ. ဣဒံ ဝတွာန သုဂတော ဥဋ္ဌာယာသနာ ဝိဟာရံ ပါဝိသိ.

But when, Nandaka, a monk has faith, is virtuous, is an obtainer of internal serenity of mind, and is an obtainer of the higher wisdom of insight into phenomena, in that case, he is complete in that factor.' The Blessed One said this. Having said this, the Sugata rose from his seat and entered his dwelling.

အထ ခေါ အာယသ္မာ နန္ဒကော အစိရပက္ကန္တဿ ဘဂဝတော ဘိက္ခူ အာမန္တေသိ – ‘‘ဣဒါနိ, အာဝုသော, ဘဂဝါ စတူဟိ ပဒေဟိ ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတွာ ဥဋ္ဌာယာသနာ ဝိဟာရံ ပဝိဋ္ဌော – ‘သဒ္ဓေါ စ, နန္ဒက, ဘိက္ခု ဟောတိ, နော စ သီလဝါ. ဧဝံ သော တေနင်္ဂေန အပရိပူရော ဟောတိ. တေန တံ အင်္ဂံ ပရိပူရေတဗ္ဗံ – ကိန္တာဟံ သဒ္ဓေါ စ အဿံ သီလဝါ စာ’တိ. ယတော စ ခေါ နန္ဒက ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ, ဧဝံ သော တေနင်္ဂေန ပရိပူရော ဟောတိ. သဒ္ဓေါ စ နန္ဒက ဘိက္ခု ဟောတိ သီလဝါ စ, နော စ လာဘီ အဇ္ဈတ္တံ စေတောသမာဓိဿ…ပေ… လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ, န လာဘီ အဓိပညာဓမ္မဝိပဿနာယ, ဧဝံ သော တေနင်္ဂေန အပရိပူရော ဟောတိ. သေယျထာပိ နန္ဒက ပါဏကော စတုပ္ပာဒကော အဿ, တဿ ဧကော ပါဒေါ ဩမကော လာမကော, ဧဝံ သော တေနင်္ဂေန အပရိပူရော အဿ. ဧဝမေဝံ ခေါ, နန္ဒက, ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ, လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ, န လာဘီ အဓိပညာဓမ္မဝိပဿနာယ, ဧဝံ သော တေနင်္ဂေန အပရိပူရော ဟောတိ, တေန တံ အင်္ဂံ ပရိပူရေတဗ္ဗံ ‘ကိန္တာဟံ သဒ္ဓေါ စ အဿံ သီလဝါ စ, လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ, လာဘီ စ အဓိပညာဓမ္မဝိပဿနာယာ’တိ. ယတော စ ခေါ, နန္ဒက, ဘိက္ခု သဒ္ဓေါ စ ဟောတိ သီလဝါ စ လာဘီ စ အဇ္ဈတ္တံ စေတောသမာဓိဿ လာဘီ စ အဓိပညာဓမ္မဝိပဿနာယ, ဧဝံ သော တေနင်္ဂေန ပရိပူရော ဟောတီ’’တိ.

Then, not long after the Blessed One had departed, the Venerable Nandaka addressed the monks: 'Friends, just now the Blessed One, having declared in four statements the holy life that is utterly complete and purified, rose from his seat and entered his dwelling, saying: "Nandaka, a monk may have faith but not be virtuous. In that case, he is incomplete in that factor. That factor should be fulfilled by him, reflecting: ‘How might I be one who has faith and is also virtuous?’ But when, Nandaka, a monk has faith and is also virtuous, in that case, he is complete in that factor. A monk may have faith and be virtuous, but not be an obtainer of internal serenity of mind... and he may be an obtainer of internal serenity of mind, but not be an obtainer of the higher wisdom of insight into phenomena. In that case, he is incomplete in that factor. Just as, Nandaka, a four-footed creature might have one foot that is lame and inferior, and in that case would be incomplete in that factor; in the very same way, Nandaka, a monk may have faith, be virtuous, and be an obtainer of internal serenity of mind, but not be an obtainer of the higher wisdom of insight into phenomena. In that case, he is incomplete in that factor. That factor should be fulfilled by him, reflecting: ‘How might I be one who has faith, is virtuous, an obtainer of internal serenity of mind, and also an obtainer of the higher wisdom of insight into phenomena?’ But when, Nandaka, a monk has faith, is virtuous, is an obtainer of internal serenity of mind, and is an obtainer of the higher wisdom of insight into phenomena, in that case, he is complete in that factor."

‘‘ပဉ္စိမေ, အာဝုသော, အာနိသံသာ ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယ. ကတမေ ပဉ္စ? ဣဓာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. ယထာ ယထာ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ[Pg.172], တထာ တထာ သော သတ္ထု ပိယော စ ဟောတိ မနာပေါ စ ဂရု စ ဘာဝနီယော စ. အယံ, အာဝုသော, ပဌမော အာနိသံသော ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယ.

Friends, there are these five benefits of listening to the Dhamma at the right time and discussing the Dhamma at the right time. What five? Here, friends, a monk teaches the Dhamma to the monks—good in the beginning, good in the middle, good in the end, with meaning and phrasing; he reveals the holy life that is entirely complete and perfectly pure. In whatever way, friends, a monk teaches the Dhamma to the monks—good in the beginning, good in the middle, good in the end, with meaning and phrasing, and reveals the holy life that is entirely complete and perfectly pure—in that same way he becomes dear and agreeable to the Teacher, respected and esteemed. This, friends, is the first benefit of listening to the Dhamma at the right time and discussing the Dhamma at the right time.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. ယထာ ယထာ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ…ပေ… ဗြဟ္မစရိယံ ပကာသေတိ, တထာ တထာ သော တသ္မိံ ဓမ္မေ အတ္ထပ္ပဋိသံဝေဒီ စ ဟောတိ ဓမ္မပ္ပဋိသံဝေဒီ စ. အယံ, အာဝုသော, ဒုတိယော အာနိသံသော ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယ.

Furthermore, friends, a monk teaches the Dhamma to the monks—good in the beginning, good in the middle, good in the end, with meaning and phrasing; he reveals the holy life that is entirely complete and perfectly pure. In whatever way, friends, a monk teaches the Dhamma to the monks—good in the beginning… and so on… and reveals the holy life, in that same way he becomes one who understands the meaning and one who understands the Dhamma in that Dhamma. This, friends, is the second benefit of listening to the Dhamma at the right time and discussing the Dhamma at the right time.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. ယထာ ယထာ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ…ပေ… ဗြဟ္မစရိယံ ပကာသေတိ, တထာ တထာ သော တသ္မိံ ဓမ္မေ ဂမ္ဘီရံ အတ္ထပဒံ ပညာယ အတိဝိဇ္ဈ ပဿတိ. အယံ, အာဝုသော, တတိယော အာနိသံသော ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယ.

Furthermore, friends, a monk teaches the Dhamma to the monks—good in the beginning, good in the middle, good in the end, with meaning and phrasing; he reveals the holy life that is entirely complete and perfectly pure. In whatever way, friends, a monk teaches the Dhamma to the monks—good in the beginning… and so on… and reveals the holy life, in that same way he penetrates and sees with wisdom a profound point of meaning in that Dhamma. This, friends, is the third benefit of listening to the Dhamma at the right time and discussing the Dhamma at the right time.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ…ပေ… ဗြဟ္မစရိယံ ပကာသေတိ. ယထာ ယထာ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ…ပေ… ဗြဟ္မစရိယံ ပကာသေတိ, တထာ တထာ နံ သဗြဟ္မစာရီ ဥတ္တရိ သမ္ဘာဝေန္တိ – ‘အဒ္ဓါ အယမာယသ္မာ ပတ္တော ဝါ ပဇ္ဇတိ ဝါ’. အယံ, အာဝုသော, စတုတ္ထော အာနိသံသော ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယ.

Furthermore, friends, a monk teaches the Dhamma to the monks—good in the beginning… and so on… and reveals the holy life. In whatever way, friends, a monk teaches the Dhamma to the monks—good in the beginning… and so on… and reveals the holy life, in that same way his companions in the holy life esteem him highly, thinking: ‘Surely this venerable one has attained or is on the way to attaining.’ This, friends, is the fourth benefit of listening to the Dhamma at the right time and discussing the Dhamma at the right time.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. ယထာ ယထာ, အာဝုသော, ဘိက္ခု ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ, တတ္ထ ယေ ခေါ ဘိက္ခူ သေခါ အပ္ပတ္တမာနသာ အနုတ္တရံ ယောဂက္ခေမံ ပတ္ထယမာနာ ဝိဟရန္တိ, တေ တံ ဓမ္မံ သုတွာ ဝီရိယံ အာရဘန္တိ အပ္ပတ္တဿ ပတ္တိယာ အနဓိဂတဿ [Pg.173] အဓိဂမာယ အသစ္ဆိကတဿ သစ္ဆိကိရိယာယ. ယေ ပန တတ္ထ ဘိက္ခူ အရဟန္တော ခီဏာသဝါ ဝုသိတဝန္တော ကတကရဏီယာ ဩဟိတဘာရာ အနုပ္ပတ္တသဒတ္ထာ ပရိက္ခီဏဘဝသံယောဇနာ သမ္မဒညာဝိမုတ္တာ, တေ တံ ဓမ္မံ သုတွာ ဒိဋ္ဌဓမ္မသုခဝိဟာရံယေဝ အနုယုတ္တာ ဝိဟရန္တိ. အယံ, အာဝုသော, ပဉ္စမော အာနိသံသော ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယ. ဣမေ ခေါ, အာဝုသော, ပဉ္စ အာနိသံသာ ကာလေန ဓမ္မဿဝနေ ကာလေန ဓမ္မသာကစ္ဆာယာ’’တိ. စတုတ္ထံ.

Furthermore, friends, a monk teaches the Dhamma to the monks—good in the beginning, good in the middle, good in the end, with meaning and phrasing; he reveals the holy life that is entirely complete and perfectly pure. In whatever way, friends, a monk teaches the Dhamma to the monks—good in the beginning, good in the middle, good in the end, with meaning and phrasing, and reveals the holy life that is entirely complete and perfectly pure—there, those monks who are trainees, who have not attained the goal, who dwell aspiring for the unsurpassed security from bondage, upon hearing that Dhamma, rouse their energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. As for those monks who are arahants, whose taints are destroyed, who have lived the holy life, done what was to be done, laid down the burden, attained their own goal, whose fetters of existence are utterly destroyed, and who are liberated through right knowledge—upon hearing that Dhamma, they dwell devoted only to pleasant abiding in the here and now. This, friends, is the fifth benefit of listening to the Dhamma at the right time and discussing the Dhamma at the right time. These, friends, are the five benefits of listening to the Dhamma at the right time and discussing the Dhamma at the right time.

၅. ဗလသုတ္တံ

5. The Discourse on Powers

၅. ‘‘စတ္တာရိမာနိ, ဘိက္ခဝေ, ဗလာနိ. ကတမာနိ စတ္တာရိ? ပညာဗလံ, ဝီရိယဗလံ, အနဝဇ္ဇဗလံ, သင်္ဂါဟဗလံ. ကတမဉ္စ, ဘိက္ခဝေ, ပညာဗလံ? ယေ ဓမ္မာ ကုသလာ ကုသလသင်္ခါတာ ယေ ဓမ္မာ အကုသလာ အကုသလသင်္ခါတာ ယေ ဓမ္မာ သာဝဇ္ဇာ သာဝဇ္ဇသင်္ခါတာ ယေ ဓမ္မာ အနဝဇ္ဇာ အနဝဇ္ဇသင်္ခါတာ ယေ ဓမ္မာ ကဏှာ ကဏှသင်္ခါတာ ယေ ဓမ္မာ သုက္ကာ သုက္ကသင်္ခါတာ ယေ ဓမ္မာ သေဝိတဗ္ဗာ သေဝိတဗ္ဗသင်္ခါတာ ယေ ဓမ္မာ အသေဝိတဗ္ဗာ အသေဝိတဗ္ဗသင်္ခါတာ ယေ ဓမ္မာ နာလမရိယာ နာလမရိယသင်္ခါတာ ယေ ဓမ္မာ အလမရိယာ အလမရိယသင်္ခါတာ, တျာဿ ဓမ္မာ ပညာယ ဝေါဒိဋ္ဌာ ဟောန္တိ ဝေါစရိတာ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ပညာဗလံ.

5. Bhikkhus, there are these four powers. What four? The power of wisdom, the power of energy, the power of faultlessness, and the power of beneficence. And what, bhikkhus, is the power of wisdom? Those states that are wholesome and known as wholesome; those states that are unwholesome and known as unwholesome; those states that are blameworthy and known as blameworthy; those states that are blameless and known as blameless; those states that are dark and known as dark; those states that are bright and known as bright; those states that are to be cultivated and known as to be cultivated; those states that are not to be cultivated and known as not to be cultivated; those states that are unfit for the noble ones and known as unfit for the noble ones; those states that are fit for the noble ones and known as fit for the noble ones—for that person, these states are well seen, well investigated with wisdom. This, bhikkhus, is called the power of wisdom.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, ဝီရိယဗလံ? ယေ ဓမ္မာ အကုသလာ အကုသလသင်္ခါတာ ယေ ဓမ္မာ သာဝဇ္ဇာ သာဝဇ္ဇသင်္ခါတာ ယေ ဓမ္မာ ကဏှာ ကဏှသင်္ခါတာ ယေ ဓမ္မာ အသေဝိတဗ္ဗာ အသေဝိတဗ္ဗသင်္ခါတာ ယေ ဓမ္မာ နာလမရိယာ နာလမရိယသင်္ခါတာ, တေသံ ဓမ္မာနံ ပဟာနာယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ. ယေ ဓမ္မာ ကုသလာ ကုသလသင်္ခါတာ ယေ ဓမ္မာ အနဝဇ္ဇာ အနဝဇ္ဇသင်္ခါတာ ယေ ဓမ္မာ သုက္ကာ သုက္ကသင်္ခါတာ ယေ ဓမ္မာ သေဝိတဗ္ဗာ သေဝိတဗ္ဗသင်္ခါတာ ယေ ဓမ္မာ အလမရိယာ အလမရိယသင်္ခါတာ, တေသံ ဓမ္မာနံ ပဋိလာဘာယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, ဝီရိယဗလံ.

And what, bhikkhus, is the power of energy? Regarding those states that are unwholesome and known as unwholesome; those states that are blameworthy and known as blameworthy; those states that are dark and known as dark; those states that are not to be cultivated and known as not to be cultivated; those states that are unfit for the noble ones and known as unfit for the noble ones—for the abandoning of these states, one generates desire, endeavors, arouses energy, exerts the mind, and strives. Regarding those states that are wholesome and known as wholesome; those states that are blameless and known as blameless; those states that are bright and known as bright; those states that are to be cultivated and known as to be cultivated; those states that are fit for the noble ones and known as fit for the noble ones—for the attainment of these states, one generates desire, endeavors, arouses energy, exerts the mind, and strives. This, bhikkhus, is called the power of energy.

‘‘ကတမဉ္စ, ဘိက္ခဝေ, အနဝဇ္ဇဗလံ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော အနဝဇ္ဇေန ကာယကမ္မေန သမန္နာဂတော ဟောတိ, အနဝဇ္ဇေန ဝစီကမ္မေန သမန္နာဂတော ဟောတိ, အနဝဇ္ဇေန မနောကမ္မေန သမန္နာဂတော ဟောတိ. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, အနဝဇ္ဇဗလံ.

“And what, Bhikkhus, is the power of faultlessness? Here, Bhikkhus, a noble disciple is endowed with faultless bodily action, is endowed with faultless verbal action, and is endowed with faultless mental action. This, Bhikkhus, is called the power of faultlessness.”

‘‘ကတမဉ္စ[Pg.174], ဘိက္ခဝေ, သင်္ဂါဟဗလံ? စတ္တာရိမာနိ, ဘိက္ခဝေ, သင်္ဂဟဝတ္ထူနိ – ဒါနံ, ပေယျဝဇ္ဇံ, အတ္ထစရိယာ, သမာနတ္တတာ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဒါနာနံ ယဒိဒံ ဓမ္မဒါနံ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ပေယျဝဇ္ဇာနံ ယဒိဒံ အတ္ထိကဿ ဩဟိတသောတဿ ပုနပ္ပုနံ ဓမ္မံ ဒေသေတိ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, အတ္ထစရိယာနံ ယဒိဒံ အဿဒ္ဓံ သဒ္ဓါသမ္ပဒါယ သမာဒပေတိ နိဝေသေတိ ပတိဋ္ဌာပေတိ, ဒုဿီလံ သီလသမ္ပဒါယ… ပေ… မစ္ဆရိံ စာဂသမ္ပဒါယ…ပေ… ဒုပ္ပညံ ပညာသမ္ပဒါယ သမာဒပေတိ နိဝေသေတိ ပတိဋ္ဌာပေတိ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, သမာနတ္တတာနံ ယဒိဒံ သောတာပန္နော သောတာပန္နဿ သမာနတ္တော, သကဒါဂါမီ သကဒါဂါမိဿ သမာနတ္တော, အနာဂါမီ အနာဂါမိဿ သမာနတ္တော, အရဟာ အရဟတော သမာနတ္တော. ဣဒံ ဝုစ္စတိ, ဘိက္ခဝေ, သင်္ဂါဟဗလံ. ဣမာနိ ခေါ, ဘိက္ခဝေ, စတ္တာရိ ဗလာနိ.

“And what, Bhikkhus, is the power of beneficence? There are, Bhikkhus, these four grounds for beneficence: giving, endearing speech, beneficial conduct, and impartiality. Of gifts, Bhikkhus, this is the highest: the gift of the Dhamma. Of endearing speeches, Bhikkhus, this is the highest: to teach the Dhamma again and again to one who is willing and lends an ear. Of beneficial conducts, Bhikkhus, this is the highest: to encourage, settle, and establish one who is faithless in the accomplishment of faith; one who is immoral in the accomplishment of virtue; one who is stingy in the accomplishment of generosity; and one who is unwise in the accomplishment of wisdom. Of impartiality, Bhikkhus, this is the highest: that a stream-enterer is an equal to a stream-enterer, a once-returner to a once-returner, a non-returner to a non-returner, and an arahant to an arahant. This, Bhikkhus, is called the power of beneficence. These, indeed, Bhikkhus, are the four powers.”

‘‘ဣမေဟိ ခေါ, ဘိက္ခဝေ, စတူဟိ ဗလေဟိ သမန္နာဂတော အရိယသာဝကော ပဉ္စ ဘယာနိ သမတိက္ကန္တော ဟောတိ. ကတမာနိ ပဉ္စ? အာဇီဝိကဘယံ, အသိလောကဘယံ, ပရိသသာရဇ္ဇဘယံ, မရဏဘယံ, ဒုဂ္ဂတိဘယံ. သ ခေါ သော, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘နာဟံ အာဇီဝိကဘယဿ ဘာယာမိ. ကိဿာဟံ အာဇီဝိကဘယဿ ဘာယိဿာမိ? အတ္ထိ မေ စတ္တာရိ ဗလာနိ – ပညာဗလံ, ဝီရိယဗလံ, အနဝဇ္ဇဗလံ, သင်္ဂါဟဗလံ. ဒုပ္ပညော ခေါ အာဇီဝိကဘယဿ ဘာယေယျ. ကုသီတော အာဇီဝိကဘယဿ ဘာယေယျ. သာဝဇ္ဇကာယကမ္မန္တဝစီကမ္မန္တမနောကမ္မန္တော အာဇီဝိကဘယဿ ဘာယေယျ. အသင်္ဂါဟကော အာဇီဝိကဘယဿ ဘာယေယျ. နာဟံ အသိလောကဘယဿ ဘာယာမိ…ပေ… နာဟံ ပရိသသာရဇ္ဇဘယဿ ဘာယာမိ…ပေ… နာဟံ မရဏဘယဿ ဘာယာမိ…ပေ… နာဟံ ဒုဂ္ဂတိဘယဿ ဘာယာမိ. ကိဿာဟံ ဒုဂ္ဂတိဘယဿ ဘာယိဿာမိ? အတ္ထိ မေ စတ္တာရိ ဗလာနိ – ပညာဗလံ, ဝီရိယဗလံ, အနဝဇ္ဇဗလံ, သင်္ဂါဟဗလံ. ဒုပ္ပညော ခေါ ဒုဂ္ဂတိဘယဿ ဘာယေယျ. ကုသီတော ဒုဂ္ဂတိဘယဿ ဘာယေယျ. သာဝဇ္ဇကာယကမ္မန္တဝစီကမ္မန္တမနောကမ္မန္တော ဒုဂ္ဂတိဘယဿ ဘာယေယျ. အသင်္ဂါဟကော ဒုဂ္ဂတိဘယဿ ဘာယေယျ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, စတူဟိ ဗလေဟိ သမန္နာဂတော အရိယသာဝကော ဣမာနိ ပဉ္စ ဘယာနိ သမတိက္ကန္တော ဟောတီ’’တိ. ပဉ္စမံ.

“Indeed, Bhikkhus, a noble disciple endowed with these four powers has overcome five fears. What five? The fear regarding livelihood, the fear of ill repute, the fear of diffidence in assemblies, the fear of death, and the fear of a woeful destination. That noble disciple, Bhikkhus, reflects thus: ‘I do not fear the fear regarding livelihood. Why should I fear the fear regarding livelihood? I have these four powers: the power of wisdom, the power of energy, the power of faultlessness, and the power of beneficence. One without wisdom might fear the fear regarding livelihood. A lazy person might fear the fear regarding livelihood. One with blameworthy bodily, verbal, and mental actions might fear the fear regarding livelihood. One who is not beneficent might fear the fear regarding livelihood. I do not fear the fear of ill repute… I do not fear the fear of diffidence in assemblies… I do not fear the fear of death… I do not fear the fear of a woeful destination. Why should I fear the fear of a woeful destination? I have these four powers: the power of wisdom, the power of energy, the power of faultlessness, and the power of beneficence. One without wisdom might fear the fear of a woeful destination. A lazy person might fear the fear of a woeful destination. One with blameworthy bodily, verbal, and mental actions might fear the fear of a woeful destination. One who is not beneficent might fear the fear of a woeful destination.’ Indeed, Bhikkhus, a noble disciple endowed with these four powers has overcome these five fears.” The fifth.

၆. သေဝနာသုတ္တံ

6. The Discourse on Association

၆. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ…ပေ… အာယသ္မာ သာရိပုတ္တော ဧတဒဝေါစ –

6. There, the Venerable Sāriputta addressed the bhikkhus… The Venerable Sāriputta said this:

‘‘ပုဂ္ဂလောပိ[Pg.175], အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပိ. စီဝရမ္ပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗံ – သေဝိတဗ္ဗမ္ပိ အသေဝိတဗ္ဗမ္ပိ. ပိဏ္ဍပါတောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပိ. သေနာသနမ္ပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗံ – သေဝိတဗ္ဗမ္ပိ အသေဝိတဗ္ဗမ္ပိ. ဂါမနိဂမောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပိ. ဇနပဒပဒေသောပိ အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပိ.

“Friends, a person, too, should be understood in two ways: as one to be associated with and as one not to be associated with. Friends, a robe, too, should be understood in two ways: as one to be used and as one not to be used. Friends, alms-food, too, should be understood in two ways: as that to be used and as that not to be used. Friends, a lodging, too, should be understood in two ways: as one to be used and as one not to be used. Friends, a village or town, too, should be understood in two ways: as a place to be frequented and as a place not to be frequented. Friends, a country or region, too, should be understood in two ways: as a place to be frequented and as a place not to be frequented.”

‘‘‘ပုဂ္ဂလောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? တတ္ထ ယံ ဇညာ ပုဂ္ဂလံ – ‘ဣမံ ခေါ မေ ပုဂ္ဂလံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တိ; ယေ စ ခေါ မေ ပဗ္ဗဇိတေန ဇီဝိတပရိက္ခာရာ သမုဒါနေတဗ္ဗာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာ တေ စ ကသိရေန သမုဒါဂစ္ဆန္တိ; ယဿ စမှိ အတ္ထာယ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော သော စ မေ သာမညတ္ထော န ဘာဝနာပါရိပူရိံ ဂစ္ဆတီ’တိ, တေနာဝုသော, ပုဂ္ဂလေန သော ပုဂ္ဂလော ရတ္တိဘာဂံ ဝါ ဒိဝသဘာဂံ ဝါ သင်္ခါပိ အနာပုစ္ဆာ ပက္ကမိတဗ္ဗံ နာနုဗန္ဓိတဗ္ဗော.

“‘Friends, a person, too, should be understood in two ways: as one to be associated with and as one not to be associated with.’ So it was said. With reference to what was this said? Here, one should know of a person: ‘By associating with this person, my unwholesome qualities increase and my wholesome qualities decline; the life-requisites that are to be obtained by one who has gone forth—robes, alms-food, lodging, and medicinal provisions for the sick—are obtained with difficulty; and that purpose of recluseship for which I went forth from the household life into homelessness does not reach fulfillment through development.’ Therefore, friends, having reflected, one should depart from that person by night or by day without asking leave, and should not continue to associate with them.

‘‘တတ္ထ ယံ ဇညာ ပုဂ္ဂလံ – ‘ဣမံ ခေါ မေ ပုဂ္ဂလံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တိ; ယေ စ ခေါ မေ ပဗ္ဗဇိတေန ဇီဝိတပရိက္ခာရာ သမုဒါနေတဗ္ဗာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာ တေ စ အပ္ပကသိရေန သမုဒါဂစ္ဆန္တိ; ယဿ စမှိ အတ္ထာယ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော သော စ မေ သာမညတ္ထော န ဘာဝနာပါရိပူရိံ ဂစ္ဆတီ’တိ, တေနာဝုသော, ပုဂ္ဂလေန သော ပုဂ္ဂလော သင်္ခါပိ အနာပုစ္ဆာ ပက္ကမိတဗ္ဗံ နာနုဗန္ဓိတဗ္ဗော.

“Here, one should know of a person: ‘By associating with this person, my unwholesome qualities increase and my wholesome qualities decline; the life-requisites that are to be obtained by one who has gone forth—robes, alms-food, lodging, and medicinal provisions for the sick—are obtained without difficulty; yet that purpose of recluseship for which I went forth from the household life into homelessness does not reach fulfillment through development.’ Therefore, friends, having reflected, one should depart from that person without asking leave, and should not continue to associate with them.”

‘‘တတ္ထ ယံ ဇညာ ပုဂ္ဂလံ – ‘ဣမံ ခေါ မေ ပုဂ္ဂလံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ; ယေ စ ခေါ မေ ပဗ္ဗဇိတေန ဇီဝိတပရိက္ခာရာ သမုဒါနေတဗ္ဗာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာ တေ စ ကသိရေန သမုဒါဂစ္ဆန္တိ; ယဿ စမှိ အတ္ထာယ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော သော စ မေ သာမညတ္ထော ဘာဝနာပါရိပူရိံ ဂစ္ဆတီ’တိ, တေနာဝုသော, ပုဂ္ဂလေန သော ပုဂ္ဂလော သင်္ခါပိ အနုဗန္ဓိတဗ္ဗော န ပက္ကမိတဗ္ဗံ.

Here, should one know of a person: ‘By associating with this person, my unwholesome qualities decline and my wholesome qualities increase; the life-requisites that are to be obtained by one who has gone forth—robes, alms-food, lodging, and medicinal provisions for the sick—are obtained with difficulty; but that purpose of recluseship for which I went forth from the household life into homelessness reaches fulfillment through development.’ Therefore, friends, having reflected, one should continue to associate with that person; one should not depart.

‘‘တတ္ထ [Pg.176] ယံ ဇညာ ပုဂ္ဂလံ – ‘ဣမံ ခေါ မေ ပုဂ္ဂလံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ; ယေ စ ခေါ မေ ပဗ္ဗဇိတေန ဇီဝိတပရိက္ခာရာ သမုဒါနေတဗ္ဗာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာ တေ စ အပ္ပကသိရေန သမုဒါဂစ္ဆန္တိ; ယဿ စမှိ အတ္ထာယ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော သော စ မေ သာမညတ္ထော ဘာဝနာပါရိပူရိံ ဂစ္ဆတီ’တိ, တေနာဝုသော, ပုဂ္ဂလေန သော ပုဂ္ဂလော ယာဝဇီဝံ အနုဗန္ဓိတဗ္ဗော န ပက္ကမိတဗ္ဗံ အပိ ပနုဇ္ဇမာနေန. ‘ပုဂ္ဂလောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

Here, should one know of a person: ‘By associating with this person, my unwholesome qualities decline and my wholesome qualities increase; the life-requisites that are to be obtained by one who has gone forth—robes, alms-food, lodging, and medicinal provisions for the sick—are obtained without difficulty; and that purpose of recluseship for which I went forth from the household life into homelessness reaches fulfillment through development.’ Therefore, friends, one should continue to associate with that person for life and should not depart, even if being driven away. ‘Friends, a person, too, should be understood in two ways: as one to be associated with and as one not to be associated with.’ That which was said was said in reference to this.

‘‘‘စီဝရမ္ပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗံ – သေဝိတဗ္ဗမ္ပိ အသေဝိတဗ္ဗမ္ပီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? တတ္ထ ယံ ဇညာ စီဝရံ – ‘ဣဒံ ခေါ မေ စီဝရံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တီ’တိ, ဧဝရူပံ စီဝရံ န သေဝိတဗ္ဗံ. တတ္ထ ယံ ဇညာ စီဝရံ – ‘ဣဒံ ခေါ မေ စီဝရံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တီ’တိ, ဧဝရူပံ စီဝရံ သေဝိတဗ္ဗံ. ‘စီဝရမ္ပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗံ – သေဝိတဗ္ဗမ္ပိ အသေဝိတဗ္ဗမ္ပီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

‘Friends, a robe, too, should be understood in two ways: as one to be used and as one not to be used.’ So it was said. With reference to what was this said? Here, should one know of a robe: ‘By using this robe, my unwholesome qualities increase and my wholesome qualities decline,’ such a robe is not to be used. Here, should one know of a robe: ‘By using this robe, my unwholesome qualities decline and my wholesome qualities increase,’ such a robe is to be used. ‘Friends, a robe, too, should be understood in two ways: as one to be used and as one not to be used.’ That which was said was said in reference to this.

‘‘‘ပိဏ္ဍပါတောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? တတ္ထ ယံ ဇညာ ပိဏ္ဍပါတံ – ‘ဣမံ ခေါ မေ ပိဏ္ဍပါတံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တီ’တိ, ဧဝရူပေါ ပိဏ္ဍပါတော န သေဝိတဗ္ဗော. တတ္ထ ယံ ဇညာ ပိဏ္ဍပါတံ – ‘ဣမံ ခေါ မေ ပိဏ္ဍပါတံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တီ’တိ, ဧဝရူပေါ ပိဏ္ဍပါတော သေဝိတဗ္ဗော. ‘ပိဏ္ဍပါတောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

‘Friends, alms-food, too, should be understood in two ways: as that to be used and as that not to be used.’ So it was said. With reference to what was this said? Here, should one know of alms-food: ‘By using this alms-food, my unwholesome qualities increase and my wholesome qualities decline,’ such alms-food is not to be used. Here, should one know of alms-food: ‘By using this alms-food, my unwholesome qualities decline and my wholesome qualities increase,’ such alms-food is to be used. ‘Friends, alms-food, too, should be understood in two ways: as that to be used and as that not to be used.’ That which was said was said in reference to this.

‘‘‘သေနာသနမ္ပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗံ – သေဝိတဗ္ဗမ္ပိ အသေဝိတဗ္ဗမ္ပီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? တတ္ထ ယံ ဇညာ သေနာသနံ – ‘‘ဣဒံ ခေါ မေ သေနာသနံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တီ’တိ, ဧဝရူပံ သေနာသနံ န သေဝိတဗ္ဗံ. တတ္ထ ယံ ဇညာ သေနာသနံ – ‘ဣဒံ ခေါ မေ သေနာသနံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ[Pg.177], ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တီ’တိ, ဧဝရူပံ သေနာသနံ သေဝိတဗ္ဗံ. ‘သေနာသနမ္ပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗံ – သေဝိတဗ္ဗမ္ပိ အသေဝိတဗ္ဗမ္ပီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

‘Friends, a lodging, too, should be understood in two ways: as one to be resorted to and as one not to be resorted to.’ So it was said. With reference to what was this said? Here, should one know of a lodging: ‘By resorting to this lodging, my unwholesome qualities increase and my wholesome qualities decline,’ such a lodging is not to be resorted to. Here, should one know of a lodging: ‘By resorting to this lodging, my unwholesome qualities decline and my wholesome qualities increase,’ such a lodging is to be resorted to. ‘Friends, a lodging, too, should be understood in two ways: as one to be resorted to and as one not to be resorted to.’ That which was said was said in reference to this.

‘‘‘ဂါမနိဂမောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? တတ္ထ ယံ ဇညာ ဂါမနိဂမံ – ‘ဣမံ ခေါ မေ ဂါမနိဂမံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တီ’တိ, ဧဝရူပေါ ဂါမနိဂမော န သေဝိတဗ္ဗော. တတ္ထ ယံ ဇညာ ဂါမနိဂမံ – ‘ဣမံ ခေါ, မေ ဂါမနိဂမံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တီ’တိ, ဧဝရူပေါ ဂါမနိဂမော သေဝိတဗ္ဗော. ‘ဂါမနိဂမောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

‘Friends, a village or market town, too, should be understood in two ways: as one to be resorted to and as one not to be resorted to.’ So it was said. With reference to what was this said? Here, should one know of a village or market town: ‘By resorting to this village or market town, my unwholesome qualities increase and my wholesome qualities decline,’ such a village or market town is not to be resorted to. Here, should one know of a village or market town: ‘By resorting to this village or market town, my unwholesome qualities decline and my wholesome qualities increase,’ such a village or market town is to be resorted to. ‘Friends, a village or market town, too, should be understood in two ways: as one to be resorted to and as one not to be resorted to.’ That which was said was said in reference to this.

‘‘‘ဇနပဒပဒေသောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? တတ္ထ ယံ ဇညာ ဇနပဒပဒေသံ – ‘ဣမံ ခေါ မေ ဇနပဒပဒေသံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တီ’တိ, ဧဝရူပေါ ဇနပဒပဒေသော န သေဝိတဗ္ဗော. တတ္ထ ယံ ဇညာ ဇနပဒပဒေသံ – ‘ဣမံ ခေါ မေ ဇနပဒပဒေသံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တီ’တိ, ဧဝရူပေါ ဇနပဒပဒေသော သေဝိတဗ္ဗော. ‘ဇနပဒပဒေသောပိ, အာဝုသော, ဒုဝိဓေန ဝေဒိတဗ္ဗော – သေဝိတဗ္ဗောပိ အသေဝိတဗ္ဗောပီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တ’’န္တိ. ဆဋ္ဌံ.

‘Friends, a region of the country, too, should be understood in two ways: as one to be resorted to and as one not to be resorted to.’ So it was said. With reference to what was this said? Here, should one know of a region of the country: ‘By resorting to this region of the country, my unwholesome qualities increase and my wholesome qualities decline,’ such a region of the country is not to be resorted to. Here, should one know of a region of the country: ‘By resorting to this region of the country, my unwholesome qualities decline and my wholesome qualities increase,’ such a region of the country is to be resorted to. ‘Friends, a region of the country, too, should be understood in two ways: as one to be resorted to and as one not to be resorted to.’ That which was said was said in reference to this. The Sixth.

၇. သုတဝါသုတ္တံ

7. The Sutavā Sutta

၇. ဧကံ သမယံ ဘဂဝါ ရာဇဂဟေ ဝိဟရတိ ဂိဇ္ဈကူဋေ ပဗ္ဗတေ. အထ ခေါ သုတဝါ ပရိဗ္ဗာဇကော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သုတဝါ ပရိဗ္ဗာဇကော ဘဂဝန္တံ ဧတဒဝေါစ –

7. On one occasion the Blessed One was dwelling at Rājagaha, on Vulture Peak Mountain. Then the wanderer Sutavā approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and memorable talk, he sat down to one side. Seated to one side, the wanderer Sutavā said this to the Blessed One:

‘‘ဧကမိဒါဟံ, ဘန္တေ, သမယံ ဘဂဝါ ဣဓေဝ ရာဇဂဟေ ဝိဟရာမိ ဂိရိဗ္ဗဇေ. တတြ မေ, ဘန္တေ, ဘဂဝတော သမ္မုခါ သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘ယော သော, သုတဝါ [Pg.178], ဘိက္ခု အရဟံ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာဝိမုတ္တော, အဘဗ္ဗော သော ပဉ္စ ဌာနာနိ အဇ္ဈာစရိတုံ – အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သဉ္စိစ္စ ပါဏံ ဇီဝိတာ ဝေါရောပေတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု အဒိန္နံ ထေယျသင်္ခါတံ အာဒါတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု မေထုနံ ဓမ္မံ ပဋိသေဝိတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သမ္ပဇာနမုသာ ဘာသိတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သန္နိဓိကာရကံ ကာမေ ပရိဘုဉ္ဇိတုံ သေယျထာပိ ပုဗ္ဗေ အဂါရိယဘူတော’တိ. ကစ္စိ မေတံ, ဘန္တေ, ဘဂဝတော သုဿုတံ သုဂ္ဂဟိတံ သုမနသိကတံ သူပဓာရိတ’’န္တိ?

“Venerable sir, on one occasion the Blessed One was dwelling right here in Rājagaha, at Giribbaja. There, venerable sir, I heard and received this in the Blessed One's presence: ‘That monk, Sutavā, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in five instances. A monk whose taints are destroyed is incapable of deliberately depriving a living being of life; a monk whose taints are destroyed is incapable of taking what is not given, reckoned as theft; a monk whose taints are destroyed is incapable of engaging in sexual intercourse; a monk whose taints are destroyed is incapable of knowingly speaking falsehood; a monk whose taints are destroyed is incapable of enjoying stored-up sensual pleasures as he did formerly when he was a householder.’ Venerable sir, have I heard this well from the Blessed One, grasped it well, attended to it well, and remembered it well?”

‘‘တဂ္ဃ တေ ဧတံ, သုတဝါ, သုဿုတံ သုဂ္ဂဟိတံ သုမနသိကတံ သူပဓာရိတံ. ပုဗ္ဗေ စာဟံ, သုတဝါ, ဧတရဟိ စ ဧဝံ ဝဒါမိ – ‘ယော သော ဘိက္ခု အရဟံ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာဝိမုတ္တော, အဘဗ္ဗော သော နဝ ဌာနာနိ အဇ္ဈာစရိတုံ – အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သဉ္စိစ္စ ပါဏံ ဇီဝိတာ ဝေါရောပေတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု အဒိန္နံ ထေယျသင်္ခါတံ အာဒါတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု မေထုနံ ဓမ္မံ ပဋိသေဝိတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သမ္ပဇာနမုသာ ဘာသိတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သန္နိဓိကာရကံ ကာမေ ပရိဘုဉ္ဇိတုံ သေယျထာပိ ပုဗ္ဗေ အဂါရိယဘူတော, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု ဆန္ဒာဂတိံ ဂန္တုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု ဒေါသာဂတိံ ဂန္တုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု မောဟာဂတိံ ဂန္တုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု ဘယာဂတိံ ဂန္တုံ’. ပုဗ္ဗေ စာဟံ, သုတဝါ, ဧတရဟိ စ ဧဝံ ဝဒါမိ – ‘ယော သော ဘိက္ခု အရဟံ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာဝိမုတ္တော, အဘဗ္ဗော သော ဣမာနိ နဝ ဌာနာနိ အဇ္ဈာစရိတု’’’န္တိ. သတ္တမံ.

“Indeed, Sutavā, you have heard this well, grasped it well, attended to it well, and remembered it well. In the past, Sutavā, and now too, I say this: ‘A monk who is an arahant—with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge—is incapable of transgressing in nine instances. A monk whose taints are destroyed is incapable of deliberately depriving a living being of life; a monk whose taints are destroyed is incapable of taking what is not given, reckoned as theft; a monk whose taints are destroyed is incapable of engaging in sexual intercourse; a monk whose taints are destroyed is incapable of knowingly speaking falsehood; a monk whose taints are destroyed is incapable of enjoying stored-up sensual pleasures as he did formerly when he was a householder; a monk whose taints are destroyed is incapable of following a wrong course through desire; a monk whose taints are destroyed is incapable of following a wrong course through hatred; a monk whose taints are destroyed is incapable of following a wrong course through delusion; a monk whose taints are destroyed is incapable of following a wrong course through fear.’ In the past, Sutavā, and now too, I say this: ‘A monk who is an arahant—with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge—is incapable of transgressing in these nine instances.’” Seventh.

၈. သဇ္ဈသုတ္တံ

8. The Discourse concerning Sajjha

၈. ဧကံ သမယံ ဘဂဝါ ရာဇဂဟေ ဝိဟရတိ ဂိဇ္ဈကူဋေ ပဗ္ဗတေ. အထ ခေါ သဇ္ဈော ပရိဗ္ဗာဇကော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ [Pg.179] နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ သဇ္ဈော ပရိဗ္ဗာဇကော ဘဂဝန္တံ ဧတဒဝေါစ –

8. On one occasion the Blessed One was dwelling at Rājagaha, on Vulture Peak Mountain. Then the wanderer Sajjha approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded a courteous and memorable talk, he sat down to one side. Seated to one side, the wanderer Sajjha said this to the Blessed One:

‘‘ဧကမိဒါဟံ, ဘန္တေ, သမယံ ဘဂဝါ ဣဓေဝ ရာဇဂဟေ ဝိဟရာမိ ဂိရိဗ္ဗဇေ. တတြ မေ, ဘန္တေ, ဘဂဝတော သမ္မုခါ သုတံ သမ္မုခါ ပဋိဂ္ဂဟိတံ – ‘ယော သော, သဇ္ဈ, ဘိက္ခု အရဟံ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာဝိမုတ္တော, အဘဗ္ဗော သော ပဉ္စ ဌာနာနိ အဇ္ဈာစရိတုံ – အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သဉ္စိစ္စ ပါဏံ ဇီဝိတာ ဝေါရောပေတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု အဒိန္နံ ထေယျသင်္ခါတံ အာဒါတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု မေထုနံ ဓမ္မံ ပဋိသေဝိတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သမ္ပဇာနမုသာ ဘာသိတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သန္နိဓိကာရကံ ကာမေ ပရိဘုဉ္ဇိတုံ သေယျထာပိ ပုဗ္ဗေ အဂါရိယဘူတော’တိ. ကစ္စိ မေတံ, ဘန္တေ, ဘဂဝတော သုဿုတံ သုဂ္ဂဟိတံ သုမနသိကတံ သူပဓာရိတ’’န္တိ?

“Venerable sir, on one occasion the Blessed One was dwelling right here in Rājagaha, at Giribbaja. There, venerable sir, I heard and received this in the Blessed One's presence: ‘That monk, Sajjha, who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge, is incapable of transgressing in five instances. A monk whose taints are destroyed is incapable of deliberately depriving a living being of life; a monk whose taints are destroyed is incapable of taking what is not given, reckoned as theft; a monk whose taints are destroyed is incapable of engaging in sexual intercourse; a monk whose taints are destroyed is incapable of knowingly speaking falsehood; a monk whose taints are destroyed is incapable of enjoying stored-up sensual pleasures as he did formerly when he was a householder.’ Venerable sir, have I heard this well from the Blessed One, grasped it well, attended to it well, and remembered it well?”

‘‘တဂ္ဃ တေ ဧတံ, သဇ္ဈ, သုဿုတံ သုဂ္ဂဟိတံ သုမနသိကတံ သူပဓာရိတံ. ပုဗ္ဗေ စာဟံ, သဇ္ဈ, ဧတရဟိ စ ဧဝံ ဝဒါမိ – ‘ယော သော ဘိက္ခု အရဟံ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာဝိမုတ္တော, အဘဗ္ဗော သော နဝ ဌာနာနိ အဇ္ဈာစရိတုံ – အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သဉ္စိစ္စ ပါဏံ ဇီဝိတာ ဝေါရောပေတုံ…ပေ… အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သန္နိဓိကာရကံ ကာမေ ပရိဘုဉ္ဇိတုံ သေယျထာပိ ပုဗ္ဗေ အဂါရိယဘူတော, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု ဗုဒ္ဓံ ပစ္စက္ခာတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု ဓမ္မံ ပစ္စက္ခာတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သံဃံ ပစ္စက္ခာတုံ, အဘဗ္ဗော ခီဏာသဝေါ ဘိက္ခု သိက္ခံ ပစ္စက္ခာတုံ’. ပုဗ္ဗေ စာဟံ, သဇ္ဈ, ဧတရဟိ စ ဧဝံ ဝဒါမိ – ‘ယော သော ဘိက္ခု အရဟံ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာဝိမုတ္တော, အဘဗ္ဗော သော ဣမာနိ နဝ ဌာနာနိ အဇ္ဈာစရိတု’’’န္တိ. အဋ္ဌမံ.

“Indeed, Sajjha, you have heard this well, grasped it well, attended to it well, and remembered it well. In the past, Sajjha, and now too, I say this: ‘A monk who is an arahant—with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge—is incapable of transgressing in nine instances. A monk whose taints are destroyed is incapable of deliberately depriving a living being of life; …pe… a monk whose taints are destroyed is incapable of enjoying stored-up sensual pleasures as he did formerly when he was a householder; a monk whose taints are destroyed is incapable of rejecting the Buddha; a monk whose taints are destroyed is incapable of rejecting the Dhamma; a monk whose taints are destroyed is incapable of rejecting the Saṅgha; a monk whose taints are destroyed is incapable of rejecting the training.’ In the past, Sajjha, and now too, I say this: ‘A monk who is an arahant—with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge—is incapable of transgressing in these nine instances.’” Eighth.

၉. ပုဂ္ဂလသုတ္တံ

9. The Discourse on Individuals

၉. ‘‘နဝယိမေ, ဘိက္ခဝေ, ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ နဝ? အရဟာ, အရဟတ္တာယ ပဋိပန္နော, အနာဂါမီ, အနာဂါမိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော, သကဒါဂါမီ, သကဒါဂါမိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော[Pg.180], သောတာပန္နော, သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော, ပုထုဇ္ဇနော – ဣမေ ခေါ, ဘိက္ခဝေ, နဝ ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိ’’န္တိ. နဝမံ.

9. “Monks, these nine individuals exist and are found in the world. Which nine? The Arahant, the one practicing for Arahantship, the Non-returner, the one practicing for the realization of the fruit of Non-returning, the Once-returner, the one practicing for the realization of the fruit of Once-returning, the Stream-enterer, the one practicing for the realization of the fruit of Stream-entry, and the worldling. Indeed, monks, these nine individuals exist and are found in the world.” Ninth.

၁၀. အာဟုနေယျသုတ္တံ

10. The Discourse on Those Worthy of Offerings

၁၀. ‘‘နဝယိမေ, ဘိက္ခဝေ, ပုဂ္ဂလာ အာဟုနေယျာ ပါဟုနေယျာ ဒက္ခိဏေယျာ အဉ္ဇလိကရဏီယာ အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ. ကတမေ နဝ? အရဟာ, အရဟတ္တာယ ပဋိပန္နော, အနာဂါမီ, အနာဂါမိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော, သကဒါဂါမီ, သကဒါဂါမိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော, သောတာပန္နော, သောတာပတ္တိဖလသစ္ဆိကိရိယာယ ပဋိပန္နော, ဂေါတြဘူ – ဣမေ ခေါ, ဘိက္ခဝေ, နဝ ပုဂ္ဂလာ အာဟုနေယျာ…ပေ… အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿာ’’တိ. ဒသမံ.

10. “Monks, these nine individuals are worthy of offerings, worthy of hospitality, worthy of donations, worthy of reverential salutation, an unsurpassed field of merit for the world. Which nine? The Arahant, the one practicing for Arahantship, the Non-returner, the one practicing for the realization of the fruit of Non-returning, the Once-returner, the one practicing for the realization of the fruit of Once-returning, the Stream-enterer, the one practicing for the realization of the fruit of Stream-entry, and the change-of-lineage person. Indeed, monks, these nine individuals are worthy of offerings… an unsurpassed field of merit for the world.” Tenth.

သမ္ဗောဓိဝဂ္ဂေါ ပဌမော.

The First Chapter on Awakening.

တဿုဒ္ဒါနံ –

The summary of that:

သမ္ဗောဓိ နိဿယော စေဝ, မေဃိယ နန္ဒကံ ဗလံ;

သေဝနာ သုတဝါ သဇ္ဈော, ပုဂ္ဂလော အာဟုနေယျေန စာတိ.

Awakening, Support, Meghiya, Nandaka, Power, Association, Sutavā, Sajjha, Individuals, and Those Worthy of Offerings.

၂. သီဟနာဒဝဂ္ဂေါ

2. The Chapter on the Lion's Roar

၁. သီဟနာဒသုတ္တံ

1. The Discourse on the Lion's Roar

၁၁. ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ သာရိပုတ္တော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ဝုတ္ထော မေ, ဘန္တေ, သာဝတ္ထိယံ ဝဿာဝါသော. ဣစ္ဆာမဟံ, ဘန္တေ, ဇနပဒစာရိကံ ပက္ကမိတု’’န္တိ. ‘‘ယဿဒါနိ တွံ, သာရိပုတ္တ, ကာလံ မညသီ’’တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော ဥဋ္ဌာယာသနာ ဘဂဝန္တံ အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ ပက္ကာမိ. အထ ခေါ အညတရော ဘိက္ခု အစိရပက္ကန္တေ အာယသ္မန္တေ သာရိပုတ္တေ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘အာယသ္မာ မံ, ဘန္တေ, သာရိပုတ္တော အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကန္တော’’တိ. အထ ခေါ ဘဂဝါ အညတရံ ဘိက္ခုံ အာမန္တေသိ – ‘‘ဧဟိ [Pg.181] တွံ, ဘိက္ခု, မမ ဝစနေန သာရိပုတ္တံ အာမန္တေဟိ – ‘သတ္ထာ တံ, အာဝုသော သာရိပုတ္တ, အာမန္တေတီ’’’တိ. ‘‘ဧဝံ, ဘန္တေ’’တိ ခေါ သော ဘိက္ခု ဘဂဝတော ပဋိဿုတွာ ယေနာယသ္မာ သာရိပုတ္တော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘သတ္ထာ တံ, အာဝုသော သာရိပုတ္တ, အာမန္တေတီ’’တိ. ‘‘ဧဝမာဝုသော’’တိ ခေါ အာယသ္မာ သာရိပုတ္တော တဿ ဘိက္ခုနော ပစ္စဿောသိ.

11. On one occasion, the Blessed One was dwelling in Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Sāriputta approached the Blessed One, and having approached, paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: “Venerable Sir, I have dwelt the rains-residence in Sāvatthī. I wish, Venerable Sir, to depart on a tour of the country.” “Sāriputta, you may do so at the time you deem fit.” Then the Venerable Sāriputta rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed. Then, not long after the Venerable Sāriputta had departed, a certain monk said this to the Blessed One: “Venerable Sir, the Venerable Sāriputta, having collided with me, has departed on a tour without making amends.” Then the Blessed One addressed a certain monk: “Come, monk, in my name, call Sāriputta, saying: ‘Friend Sāriputta, the Teacher calls you.’” “Yes, Venerable Sir,” that monk replied to the Blessed One, and he approached the Venerable Sāriputta. Having approached, he said this to the Venerable Sāriputta: “Friend Sāriputta, the Teacher calls you.” “Yes, friend,” the Venerable Sāriputta assented to that monk.

တေန ခေါ ပန သမယေန အာယသ္မာ စ မဟာမောဂ္ဂလ္လာနော အာယသ္မာ စ အာနန္ဒော အဝါပုရဏံ အာဒါယ ဝိဟာရေ အာဟိဏ္ဍန္တိ – ‘‘အဘိက္ကမထာယသ္မန္တော, အဘိက္ကမထာယသ္မန္တော! ဣဒါနာယသ္မာ သာရိပုတ္တော ဘဂဝတော သမ္မုခါ သီဟနာဒံ နဒိဿတီ’’တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အာယသ္မန္တံ သာရိပုတ္တံ ဘဂဝါ ဧတဒဝေါစ – ‘‘ဣဓ တေ, သာရိပုတ္တ, အညတရော သဗြဟ္မစာရီ ခီယနဓမ္မံ အာပန္နော – ‘အာယသ္မာ မံ, ဘန္တေ, သာရိပုတ္တော အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇစာရိကံ ပက္ကန္တော’’’တိ.

Now at that time, the Venerable Mahāmoggallāna and the Venerable Ānanda, taking a key, were going about the dwellings, saying: “Come forward, venerable sirs, come forward! Presently, the Venerable Sāriputta will roar a lion’s roar in the presence of the Blessed One.” Then the Venerable Sāriputta approached the Blessed One, and having approached, paid homage to the Blessed One and sat down to one side. The Blessed One said this to the Venerable Sāriputta who was seated to one side: “Here, Sāriputta, a certain fellow in the holy life is given to making a complaint, saying: ‘Venerable Sir, the Venerable Sāriputta, having collided with me, has departed on a tour without making amends.’”

‘‘ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

“Venerable Sir, it is surely one in whom mindfulness directed to the body is unestablished who might, in this Dispensation, collide with a certain fellow in the holy life and depart on a tour without making amends.

‘‘သေယျထာပိ, ဘန္တေ, ပထဝိယံ သုစိမ္ပိ နိက္ခိပန္တိ အသုစိမ္ပိ နိက္ခိပန္တိ ဂူထဂတမ္ပိ နိက္ခိပန္တိ မုတ္တဂတမ္ပိ နိက္ခိပန္တိ ခေဠဂတမ္ပိ နိက္ခိပန္တိ ပုဗ္ဗဂတမ္ပိ နိက္ခိပန္တိ လောဟိတဂတမ္ပိ နိက္ခိပန္တိ, န စ တေန ပထဝီ အဋ္ဋီယတိ ဝါ ဟရာယတိ ဝါ ဇိဂုစ္ဆတိ ဝါ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, ပထဝီသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

“Venerable Sir, just as people cast both clean and unclean things upon the earth—they cast feces, they cast urine, they cast spittle, they cast pus, and they cast blood—and the earth is not thereby distressed, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like the earth: vast, exalted, immeasurable, without enmity, and without ill will. Venerable Sir, it is surely one in whom mindfulness directed to the body is unestablished who might, in this Dispensation, collide with a certain fellow in the holy life and depart on a tour without making amends.

‘‘သေယျထာပိ, ဘန္တေ, အာပသ္မိံ သုစိမ္ပိ ဓောဝန္တိ အသုစိမ္ပိ ဓောဝန္တိ ဂူထဂတမ္ပိ… မုတ္တဂတမ္ပိ… ခေဠဂတမ္ပိ… ပုဗ္ဗဂတမ္ပိ… လောဟိတဂတမ္ပိ ဓောဝန္တိ, န စ တေန အာပေါ အဋ္ဋီယတိ ဝါ ဟရာယတိ ဝါ ဇိဂုစ္ဆတိ ဝါ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, အာပေါသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန [Pg.182] အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

“Venerable Sir, just as people wash both clean and unclean things in water—they wash feces, they wash urine, they wash spittle, they wash pus, and they wash blood—and the water is not thereby distressed, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like water: vast, exalted, immeasurable, without enmity, and without ill will. Venerable Sir, it is surely one in whom mindfulness directed to the body is unestablished who might, in this Dispensation, collide with a certain fellow in the holy life and depart on a tour without making amends.

‘‘သေယျထာပိ, ဘန္တေ, တေဇော သုစိမ္ပိ ဍဟတိ အသုစိမ္ပိ ဍဟတိ ဂူထဂတမ္ပိ… မုတ္တဂတမ္ပိ… ခေဠဂတမ္ပိ… ပုဗ္ဗဂတမ္ပိ… လောဟိတဂတမ္ပိ ဍဟတိ, န စ တေန တေဇော အဋ္ဋီယတိ ဝါ ဟရာယတိ ဝါ ဇိဂုစ္ဆတိ ဝါ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, တေဇောသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

“Venerable Sir, just as fire burns both clean and unclean things—it burns feces, it burns urine, it burns spittle, it burns pus, and it burns blood—and the fire is not thereby distressed, humiliated, or disgusted; even so, Venerable Sir, I dwell with a mind like fire: vast, exalted, immeasurable, without enmity, and without ill will. Venerable Sir, it is surely one in whom mindfulness directed to the body is unestablished who might, in this Dispensation, collide with a certain fellow in the holy life and depart on a tour without making amends.

‘‘သေယျထာပိ, ဘန္တေ, ဝါယော သုစိမ္ပိ ဥပဝါယတိ အသုစိမ္ပိ ဥပဝါယတိ ဂူထဂတမ္ပိ… မုတ္တဂတမ္ပိ… ခေဠဂတမ္ပိ… ပုဗ္ဗဂတမ္ပိ… လောဟိတဂတမ္ပိ ဥပဝါယတိ, န စ တေန ဝါယော အဋ္ဋီယတိ ဝါ ဟရာယတိ ဝါ ဇိဂုစ္ဆတိ ဝါ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, ဝါယောသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

Just as, venerable sir, the wind blows upon both what is clean and what is unclean—feces, urine, saliva, pus, and blood—yet the wind is not repelled, ashamed, or disgusted by it; in the same way, venerable sir, I dwell with a mind like the wind—vast, exalted, immeasurable, without enmity, and without ill will. Surely, venerable sir, one in whom mindfulness directed to the body is not established would, in this Teaching, affront a certain fellow in the holy life and depart on a journey without relinquishing the fault.

‘‘သေယျထာပိ, ဘန္တေ, ရဇောဟရဏံ သုစိမ္ပိ ပုဉ္ဆတိ အသုစိမ္ပိ ပုဉ္ဆတိ ဂူထဂတမ္ပိ… မုတ္တဂတမ္ပိ… ခေဠဂတမ္ပိ… ပုဗ္ဗဂတမ္ပိ… လောဟိတဂတမ္ပိ ပုဉ္ဆတိ, န စ တေန ရဇောဟရဏံ အဋ္ဋီယတိ ဝါ ဟရာယတိ ဝါ ဇိဂုစ္ဆတိ ဝါ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, ရဇောဟရဏသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

Just as, venerable sir, a dust-cloth wipes both what is clean and what is unclean—feces, urine, saliva, pus, and blood—yet the dust-cloth is not repelled, ashamed, or disgusted by it; in the same way, venerable sir, I dwell with a mind like a dust-cloth—vast, exalted, immeasurable, without enmity, and without ill will. Surely, venerable sir, one in whom mindfulness directed to the body is not established would, in this Teaching, affront a certain fellow in the holy life and depart on a journey without relinquishing the fault.

‘‘သေယျထာပိ, ဘန္တေ, စဏ္ဍာလကုမာရကော ဝါ စဏ္ဍာလကုမာရိကာ ဝါ ကဠောပိဟတ္ထော နန္တကဝါသီ ဂါမံ ဝါ နိဂမံ ဝါ ပဝိသန္တော နီစစိတ္တံယေဝ ဥပဋ္ဌပေတွာ ပဝိသတိ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, စဏ္ဍာလကုမာရကစဏ္ဍာလကုမာရိကာသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ [Pg.183] အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

Just as, venerable sir, a young caṇḍāla boy or a young caṇḍāla girl, with a basket in hand and wearing worn-out garments, upon entering a village or a town, does so having established a humble mind; in the same way, venerable sir, I dwell with a mind like that of a young caṇḍāla boy or a young caṇḍāla girl—vast, exalted, immeasurable, without enmity, and without ill will. Surely, venerable sir, one in whom mindfulness directed to the body is not established would, in this Teaching, affront a certain fellow in the holy life and depart on a journey without relinquishing the fault.

‘‘သေယျထာပိ, ဘန္တေ, ဥသဘော ဆိန္နဝိသာဏော သူရတော သုဒန္တော သုဝိနီတော ရထိယာယ ရထိယံ သိင်္ဃာဋကေန သိင်္ဃာဋကံ အနွာဟိဏ္ဍန္တော န ကိဉ္စိ ဟိံသတိ ပါဒေန ဝါ ဝိသာဏေန ဝါ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, ဥသဘဆိန္နဝိသာဏသမေန စေတသာ ဝိဟရာမိ ဝိပုလေန မဟဂ္ဂတေန အပ္ပမာဏေန အဝေရေန အဗျာပဇ္ဇေန. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

Just as, venerable sir, a bull with cut horns, gentle, well-tamed, and well-trained, wandering from street to street, from crossroad to crossroad, harms no one with its foot or horn; in the same way, venerable sir, I dwell with a mind like a bull with cut horns—vast, exalted, immeasurable, without enmity, and without ill will. Surely, venerable sir, one in whom mindfulness directed to the body is not established would, in this Teaching, affront a certain fellow in the holy life and depart on a journey without relinquishing the fault.

‘‘သေယျထာပိ, ဘန္တေ, ဣတ္ထီ ဝါ ပုရိသော ဝါ ဒဟရော ယုဝါ မဏ္ဍနကဇာတိကော သီသံနှာတော အဟိကုဏပေန ဝါ ကုက္ကုရကုဏပေန ဝါ မနုဿကုဏပေန ဝါ ကဏ္ဌေ အာသတ္တေန အဋ္ဋီယေယျ ဟရာယေယျ ဇိဂုစ္ဆေယျ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, ဣမိနာ ပူတိကာယေန အဋ္ဋီယာမိ ဟရာယာမိ ဇိဂုစ္ဆာမိ. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျ.

Just as, venerable sir, a young woman or a young man, fond of adornment, having bathed their head, would be repelled, ashamed, and disgusted if the carcass of a snake, a dog, or a human were hung on their neck; in the same way, venerable sir, I am repelled, ashamed, and disgusted by this foul body. Surely, venerable sir, one in whom mindfulness directed to the body is not established would, in this Teaching, affront a certain fellow in the holy life and depart on a journey without relinquishing the fault.

‘‘သေယျထာပိ, ဘန္တေ, ပုရိသော မေဒကထာလိကံ ပရိဟရေယျ ဆိဒ္ဒါဝဆိဒ္ဒံ ဥဂ္ဃရန္တံ ပဂ္ဃရန္တံ; ဧဝမေဝံ ခေါ အဟံ, ဘန္တေ, ဣမံ ကာယံ ပရိဟရာမိ ဆိဒ္ဒါဝဆိဒ္ဒံ ဥဂ္ဃရန္တံ ပဂ္ဃရန္တံ. ယဿ နူန, ဘန္တေ, ကာယေ ကာယဂတာသတိ အနုပဋ္ဌိတာ အဿ, သော ဣဓ အညတရံ သဗြဟ္မစာရိံ အာသဇ္ဇ အပ္ပဋိနိဿဇ္ဇ စာရိကံ ပက္ကမေယျာ’’တိ.

Just as, venerable sir, a man might carry a pot of fat that has large and small holes, oozing and dripping; in the same way, venerable sir, I carry this body, which has large and small holes, oozing and dripping. Surely, venerable sir, one in whom mindfulness directed to the body is not established would, in this Teaching, affront a certain fellow in the holy life and depart on a journey without relinquishing the fault.”

အထ ခေါ သော ဘိက္ခု ဥဋ္ဌာယာသနာ ဧကံသံ ဥတ္တရာသင်္ဂံ ကရိတွာ ဘဂဝတော ပါဒေသု သိရသာ နိပတိတွာ ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘အစ္စယော မံ, ဘန္တေ, အစ္စဂမာ ယထာဗာလံ ယထာမူဠှံ ယထာအကုသလံ, ယော အဟံ အာယသ္မန္တံ သာရိပုတ္တံ အသတာ တုစ္ဆာ မုသာ အဘူတေန အဗ္ဘာစိက္ခိံ. တဿ မေ, ဘန္တေ, ဘဂဝါ အစ္စယံ အစ္စယတော ပဋိဂ္ဂဏှတု အာယတိံ သံဝရာယာ’’တိ. ‘‘တဂ္ဃ တံ, ဘိက္ခု, အစ္စယော အစ္စဂမာ ယထာဗာလံ ယထာမူဠှံ ယထာအကုသလံ, ယော တွံ သာရိပုတ္တံ အသတာ တုစ္ဆာ မုသာ အဘူတေန အဗ္ဘာစိက္ခိ. ယတော စ ခေါ တွံ, ဘိက္ခု, အစ္စယံ အစ္စယတော ဒိသွာ ယထာဓမ္မံ [Pg.184] ပဋိကရောသိ, တံ တေ မယံ ပဋိဂ္ဂဏှာမ. ဝုဍ္ဎိဟေသာ, ဘိက္ခု, အရိယဿ ဝိနယေ ယော အစ္စယံ အစ္စယတော ဒိသွာ ယထာဓမ္မံ ပဋိကရောတိ အာယတိံ သံဝရံ အာပဇ္ဇတီ’’တိ.

Then that monk rose from his seat, arranged his upper robe over one shoulder, prostrated with his head at the Blessed One's feet, and said this to the Blessed One: “Venerable sir, a transgression overcame me, according to my foolishness, my delusion, and my unskillfulness, in that I accused the Venerable Sāriputta with what was non-existent, empty, false, and untrue. Venerable sir, may the Blessed One accept my transgression as a transgression for the sake of restraint in the future.” “Indeed, monk, a transgression overcame you, according to your foolishness, your delusion, and your unskillfulness, in that you accused Sāriputta with what was non-existent, empty, false, and untrue. But since you, monk, having seen the transgression as a transgression, make amends in accordance with the Dhamma, we accept it from you. For this is growth in the discipline of the Noble One, monk: that one who, having seen a transgression as a transgression, makes amends in accordance with the Dhamma, attains restraint in the future.”

အထ ခေါ ဘဂဝါ အာယသ္မန္တံ သာရိပုတ္တံ အာမန္တေသိ – ‘‘ခမ, သာရိပုတ္တ, ဣမဿ မောဃပုရိသဿ, ပုရာ တဿ တတ္ထေဝ သတ္တဓာ မုဒ္ဓါ ဖလတီ’’တိ. ‘‘ခမာမဟံ, ဘန္တေ, တဿ အာယသ္မတော သစေ မံ သော အာယသ္မာ ဧဝမာဟ – ‘ခမတု စ မေ သော အာယသ္မာ’’’တိ. ပဌမံ.

Then the Blessed One addressed the Venerable Sāriputta: “Forgive, Sāriputta, this worthless man, before his head splits into seven pieces right here.” “Venerable sir, I forgive that venerable one, and may that venerable one also forgive me.” The first discourse is finished.

၂. သဥပါဒိသေသသုတ္တံ

2. The Discourse with Remainder

၁၂. ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ သာဝတ္ထိံ ပိဏ္ဍာယ ပါဝိသိ. အထ ခေါ အာယသ္မတော သာရိပုတ္တဿ ဧတဒဟောသိ – ‘‘အတိပ္ပဂေါ ခေါ တာဝ သာဝတ္ထိယံ ပိဏ္ဍာယ စရိတုံ, ယံနူနာဟံ ယေန အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ အာရာမော တေနုပသင်္ကမေယျ’’န္တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော ယေန အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ အာရာမော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ တေဟိ အညတိတ္ထိယေဟိ ပရိဗ္ဗာဇကေဟိ သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ.

12. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, in the morning, the Venerable Sāriputta dressed, took his bowl and robe, and entered Sāvatthī for alms. Then this thought occurred to the Venerable Sāriputta: “It is still too early to go for alms in Sāvatthī. What if I were to approach the park of the wanderers of other persuasions?” Then the Venerable Sāriputta approached the park of the wanderers of other persuasions. Having approached, he exchanged greetings with those wanderers of other persuasions. When they had concluded their courteous and memorable talk, he sat down to one side.

တေန ခေါ ပန သမယေန တေသံ အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ သန္နိသိန္နာနံ သန္နိပတိတာနံ အယမန္တရာကထာ ဥဒပါဒိ – ‘‘ယော ဟိ ကောစိ, အာဝုသော, သဥပါဒိသေသော ကာလံ ကရောတိ, သဗ္ဗော သော အပရိမုတ္တော နိရယာ အပရိမုတ္တော တိရစ္ဆာနယောနိယာ အပရိမုတ္တော ပေတ္တိဝိသယာ အပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ’’တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော တေသံ အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ ဘာသိတံ နေဝ အဘိနန္ဒိ နပ္ပဋိက္ကောသိ. အနဘိနန္ဒိတွာ အပ္ပဋိက္ကောသိတွာ ဥဋ္ဌာယာသနာ ပက္ကာမိ – ‘‘ဘဂဝတော သန္တိကေ ဧတဿ ဘာသိတဿ အတ္ထံ အာဇာနိဿာမီ’’တိ. အထ ခေါ အာယသ္မာ သာရိပုတ္တော သာဝတ္ထိယံ ပိဏ္ဍာယ စရိတွာ ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ [Pg.185] ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ သာရိပုတ္တော ဘဂဝန္တံ ဧတဒဝေါစ –

At that time, this conversation arose among those wanderers of other persuasions who were sitting and assembled together: “Friends, whoever passes away with a remainder, all such persons are not liberated from hell, not liberated from the animal realm, not liberated from the sphere of afflicted spirits, not liberated from the planes of misery, the bad destinations, the state of ruin.” Then, the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers of other persuasions. Without delighting in or rejecting it, he rose from his seat and departed, thinking: “I shall learn the meaning of this statement in the presence of the Blessed One.” Then, the Venerable Sāriputta, having gone for alms in Sāvatthī and returned from his alms round after his meal, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Sāriputta said this to the Blessed One:

‘‘ဣဓာဟံ, ဘန္တေ, ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ သာဝတ္ထိံ ပိဏ္ဍာယ ပါဝိသိံ. တဿ မယှံ, ဘန္တေ, ဧတဒဟောသိ – ‘အတိပ္ပဂေါ ခေါ တာဝ သာဝတ္ထိယံ ပိဏ္ဍာယ စရိတုံ; ယံနူနာဟံ ယေန အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ အာရာမော တေနုပသင်္ကမေယျ’န္တိ. အထ ခေါ အဟံ, ဘန္တေ, ယေန အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ အာရာမော တေနုပသင်္ကမိံ; ဥပသင်္ကမိတွာ တေဟိ အညတိတ္ထိယေဟိ ပရိဗ္ဗာဇကေဟိ သဒ္ဓိံ သမ္မောဒိံ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိံ. တေန ခေါ ပန သမယေန တေသံ အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ သန္နိသိန္နာနံ သန္နိပတိတာနံ အယမန္တရာကထာ ဥဒပါဒိ – ‘ယော ဟိ ကောစိ, အာဝုသော, သဥပါဒိသေသော ကာလံ ကရောတိ, သဗ္ဗော သော အပရိမုတ္တော နိရယာ အပရိမုတ္တော တိရစ္ဆာနယောနိယာ အပရိမုတ္တော ပေတ္တိဝိသယာ အပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ’တိ. အထ ခေါ အဟံ, ဘန္တေ, တေသံ အညတိတ္ထိယာနံ ပရိဗ္ဗာဇကာနံ ဘာသိတံ နေဝ အဘိနန္ဒိံ နပ္ပဋိက္ကောသိံ. အနဘိနန္ဒိတွာ အပ္ပဋိက္ကောသိတွာ ဥဋ္ဌာယာသနာ ပက္ကမိံ – ‘ဘဂဝတော သန္တိကေ ဧတဿ ဘာသိတဿ အတ္ထံ အာဇာနိဿာမီ’’’တိ.

“Venerable Sir, today in the morning, having dressed, taken my bowl and robe, I entered Sāvatthī for alms. Then, Venerable Sir, this thought occurred to me: ‘It is still too early to go for alms in Sāvatthī; what if I were to approach the park of the wanderers of other persuasions?’ Then, Venerable Sir, I approached the park of the wanderers of other persuasions. Having approached, I exchanged greetings with those wanderers of other persuasions. When we had concluded our courteous and memorable talk, I sat down to one side. At that time, this conversation arose among those wanderers of other persuasions who were sitting and assembled together: ‘Friends, whoever passes away with a remainder, all such persons are not liberated from hell, not liberated from the animal realm, not liberated from the sphere of afflicted spirits, not liberated from the planes of misery, the bad destinations, the state of ruin.’ Then, Venerable Sir, I neither delighted in nor rejected the statement of those wanderers of other persuasions. Without delighting in or rejecting it, I rose from my seat and departed, thinking: ‘I shall learn the meaning of this statement in the presence of the Blessed One.’”

‘‘ကေ စ, သာရိပုတ္တ, အညတိတ္ထိယာ ပရိဗ္ဗာဇကာ ဗာလာ အဗျတ္တာ, ကေ စ သဥပါဒိသေသံ ဝါ ‘သဥပါဒိသေသော’တိ ဇာနိဿန္တိ, အနုပါဒိသေသံ ဝါ ‘အနုပါဒိသေသော’တိ ဇာနိဿန္တိ’’!

“Sāriputta, who are these wanderers of other persuasions, foolish and unskilled, that they would know one with a remainder as ‘one with a remainder,’ or one without a remainder as ‘one without a remainder’?”

‘‘နဝယိမေ, သာရိပုတ္တ, ပုဂ္ဂလာ သဥပါဒိသေသာ ကာလံ ကုရုမာနာ ပရိမုတ္တာ နိရယာ ပရိမုတ္တာ တိရစ္ဆာနယောနိယာ ပရိမုတ္တာ ပေတ္တိဝိသယာ ပရိမုတ္တာ အပါယဒုဂ္ဂတိဝိနိပါတာ. ကတမေ နဝ? ဣဓ, သာရိပုတ္တ, ဧကစ္စော ပုဂ္ဂလော သီလေသု ပရိပူရကာရီ ဟောတိ, သမာဓိသ္မိံ ပရိပူရကာရီ, ပညာယ မတ္တသော ကာရီ. သော ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ အန္တရာပရိနိဗ္ဗာယီ ဟောတိ. အယံ, သာရိပုတ္တ, ပဌမော ပုဂ္ဂလော သဥပါဒိသေသော ကာလံ ကုရုမာနော ပရိမုတ္တော နိရယာ ပရိမုတ္တော တိရစ္ဆာနယောနိယာ [Pg.186] ပရိမုတ္တော ပေတ္တိဝိသယာ ပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ.

“Sāriputta, these nine types of individuals, passing away with a remainder, are liberated from hell, liberated from the animal realm, liberated from the sphere of afflicted spirits, liberated from the planes of misery, the bad destinations, the state of ruin. Which nine? Here, Sāriputta, a certain individual is one who fulfills virtue and fulfills concentration, but practices wisdom moderately. Through the destruction of the five lower fetters, he is one who attains Parinibbāna in the interval. This, Sāriputta, is the first individual who, passing away with a remainder, is liberated from hell, liberated from the animal realm, liberated from the sphere of afflicted spirits, liberated from the planes of misery, the bad destinations, the state of ruin.

‘‘ပုန စပရံ, သာရိပုတ္တ, ဣဓေကစ္စော ပုဂ္ဂလော သီလေသု ပရိပူရကာရီ ဟောတိ, သမာဓိသ္မိံ ပရိပူရကာရီ, ပညာယ မတ္တသော ကာရီ. သော ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဥပဟစ္စပရိနိဗ္ဗာယီ ဟောတိ…ပေ… အသင်္ခါရပရိနိဗ္ဗာယီ ဟောတိ…ပေ… သသင်္ခါရပရိနိဗ္ဗာယီ ဟောတိ…ပေ… ဥဒ္ဓံသောတော ဟောတိ အကနိဋ္ဌဂါမီ. အယံ, သာရိပုတ္တ, ပဉ္စမော ပုဂ္ဂလော သဥပါဒိသေသော ကာလံ ကုရုမာနော ပရိမုတ္တော နိရယာ ပရိမုတ္တော တိရစ္ဆာနယောနိယာ ပရိမုတ္တော ပေတ္တိဝိသယာ ပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ.

“Furthermore, Sāriputta, here a certain individual is one who fulfills virtue and fulfills concentration, but practices wisdom moderately. Through the destruction of the five lower fetters, he is one who attains Parinibbāna upon landing; … or one who attains Parinibbāna without exertion; … or one who attains Parinibbāna with exertion; … or one who goes upstream, heading for the Akaniṭṭha realm. This, Sāriputta, is the fifth individual who, passing away with a remainder, is liberated from hell, liberated from the animal realm, liberated from the sphere of afflicted spirits, liberated from the planes of misery, the bad destinations, the state of ruin.

‘‘ပုန စပရံ, သာရိပုတ္တ, ဣဓေကစ္စော ပုဂ္ဂလော သီလေသု ပရိပူရကာရီ ဟောတိ, သမာဓိသ္မိံ မတ္တသော ကာရီ, ပညာယ မတ္တသော ကာရီ. သော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ ရာဂဒေါသမောဟာနံ တနုတ္တာ သကဒါဂါမီ ဟောတိ, သကိဒေဝ ဣမံ လောကံ အာဂန္တွာ ဒုက္ခဿန္တံ ကရောတိ. အယံ, သာရိပုတ္တ, ဆဋ္ဌော ပုဂ္ဂလော သဥပါဒိသေသော ကာလံ ကုရုမာနော ပရိမုတ္တော နိရယာ…ပေ… ပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ.

“Furthermore, Sāriputta, here a certain individual is one who fulfills virtue, but practices concentration and wisdom moderately. Through the destruction of the three fetters and the attenuation of greed, aversion, and delusion, he is a once-returner, who, having come to this world only once, makes an end of suffering. This, Sāriputta, is the sixth individual who, passing away with a remainder, is liberated from hell… is liberated from the planes of misery, the bad destinations, the state of ruin.

‘‘ပုန စပရံ, သာရိပုတ္တ, ဣဓေကစ္စော ပုဂ္ဂလော သီလေသု ပရိပူရကာရီ ဟောတိ, သမာဓိသ္မိံ မတ္တသော ကာရီ, ပညာယ မတ္တသော ကာရီ. သော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ ဧကဗီဇီ ဟောတိ, ဧကံယေဝ မာနုသကံ ဘဝံ နိဗ္ဗတ္တေတွာ ဒုက္ခဿန္တံ ကရောတိ. အယံ, သာရိပုတ္တ, သတ္တမော ပုဂ္ဂလော သဥပါဒိသေသော ကာလံ ကုရုမာနော ပရိမုတ္တော နိရယာ…ပေ… ပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ.

“Furthermore, Sāriputta, here a certain individual is one who fulfills virtue, but practices concentration and wisdom moderately. Through the destruction of the three fetters, he becomes a ‘one-seeder’; having brought about only one more human existence, he makes an end of suffering. This, Sāriputta, is the seventh individual who, passing away with a remainder, is liberated from hell… is liberated from the planes of misery, the bad destinations, the state of ruin.

‘‘ပုန စပရံ, သာရိပုတ္တ, ဣဓေကစ္စော ပုဂ္ဂလော သီလေသု ပရိပူရကာရီ ဟောတိ, သမာဓိသ္မိံ မတ္တသော ကာရီ, ပညာယ မတ္တသော ကာရီ. သော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ ကောလံကောလော ဟောတိ, ဒွေ ဝါ တီဏိ ဝါ ကုလာနိ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရောတိ. အယံ, သာရိပုတ္တ, အဋ္ဌမော ပုဂ္ဂလော သဥပါဒိသေသော ကာလံ ကုရုမာနော ပရိမုတ္တော နိရယာ…ပေ… ပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ.

“Furthermore, Sāriputta, here a certain individual is one who fulfills virtue, but practices concentration and wisdom moderately. Through the destruction of the three fetters, he becomes a ‘family-to-family’ goer; having run and wandered through two or three families, he makes an end of suffering. This, Sāriputta, is the eighth individual who, passing away with a remainder, is liberated from hell… is liberated from the planes of misery, the bad destinations, the state of ruin.

‘‘ပုန စပရံ, သာရိပုတ္တ, ဣဓေကစ္စော ပုဂ္ဂလော သီလေသု ပရိပူရကာရီ ဟောတိ, သမာဓိသ္မိံ မတ္တသော ကာရီ, ပညာယ မတ္တသော ကာရီ. သော တိဏ္ဏံ [Pg.187] သံယောဇနာနံ ပရိက္ခယာ သတ္တက္ခတ္တုပရမော ဟောတိ, သတ္တက္ခတ္တုပရမံ ဒေဝေ စ မနုဿေ စ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရောတိ. အယံ, သာရိပုတ္တ, နဝမော ပုဂ္ဂလော သဥပါဒိသေသော ကာလံ ကုရုမာနော ပရိမုတ္တော နိရယာ ပရိမုတ္တော တိရစ္ဆာနယောနိယာ ပရိမုတ္တော ပေတ္တိဝိသယာ ပရိမုတ္တော အပါယဒုဂ္ဂတိဝိနိပါတာ.

Furthermore, Sāriputta, in this world a certain person is one who fulfills virtue, practices concentration moderately, and practices wisdom moderately. Through the destruction of the three fetters, he becomes one who is 'at most a seven-timer'; being at most a seven-timer, having run and wandered among devas and humans, he makes an end of suffering. This, Sāriputta, is the ninth person who, dying with a remainder, is liberated from hell, liberated from the animal womb, liberated from the realm of petas, and liberated from the plane of misery, the bad destination, the state of ruin.

‘‘ကေ စ, သာရိပုတ္တ, အညတိတ္ထိယာ ပရိဗ္ဗာဇကာ ဗာလာ အဗျတ္တာ, ကေ စ သဥပါဒိသေသံ ဝါ ‘သဥပါဒိသေသော’တိ ဇာနိဿန္တိ, အနုပါဒိသေသံ ဝါ ‘အနုပါဒိသေသော’တိ ဇာနိဿန္တိ! ဣမေ ခေါ, သာရိပုတ္တ, နဝ ပုဂ္ဂလာ သဥပါဒိသေသာ ကာလံ ကုရုမာနာ ပရိမုတ္တာ နိရယာ ပရိမုတ္တာ တိရစ္ဆာနယောနိယာ ပရိမုတ္တာ ပေတ္တိဝိသယာ ပရိမုတ္တာ အပါယဒုဂ္ဂတိဝိနိပါတာ. န တာဝါယံ, သာရိပုတ္တ, ဓမ္မပရိယာယော ပဋိဘာသိ ဘိက္ခူနံ ဘိက္ခုနီနံ ဥပါသကာနံ ဥပါသိကာနံ. တံ ကိဿ ဟေတု? မာယိမံ ဓမ္မပရိယာယံ သုတွာ ပမာဒံ အာဟရိံသူတိ. အပိ စ မယာ, သာရိပုတ္တ, ဓမ္မပရိယာယော ပဉှာဓိပ္ပာယေန ဘာသိတော’’တိ. ဒုတိယံ.

And who, Sāriputta, are those foolish and unskilful wanderers of other sects? Who among them would know one with a remainder as 'one with a remainder,' or one without a remainder as 'one without a remainder'? Indeed, Sāriputta, these nine persons, dying with a remainder, are liberated from hell, liberated from the animal womb, liberated from the realm of petas, and liberated from the plane of misery, the bad destination, the state of ruin. This Dhamma discourse, Sāriputta, was not at first revealed to the monks, nuns, male lay followers, or female lay followers. For what reason? Lest, having heard this Dhamma discourse, they might fall into negligence. However, Sāriputta, this Dhamma discourse was spoken by me in accordance with the intention of your question. Second.

၃. ကောဋ္ဌိကသုတ္တံ

3. The Koṭṭhika Sutta

၁၃. အထ ခေါ အာယသ္မာ မဟာကောဋ္ဌိကော ယေနာယသ္မာ သာရိပုတ္တော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မတာ သာရိပုတ္တေန သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ မဟာကောဋ္ဌိကော အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ ဒိဋ္ဌဓမ္မဝေဒနီယံ, တံ မေ ကမ္မံ သမ္ပရာယဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

13. Then the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. Having concluded a courteous and memorable conversation, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: “Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced in the present existence become kamma to be experienced in a future life’?” “This is not so, friend.”

‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ သုခဝေဒနီယံ, တံ မေ ကမ္မံ ဒုက္ခဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced as pleasant become kamma to be experienced as painful’?” “This is not so, friend.”

‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ သုခဝေဒနီယံ, တံ မေ ကမ္မံ ဒုက္ခဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced as pleasant become kamma to be experienced as painful’?” “This is not so, friend.”

‘‘ကိံ [Pg.188] ပနာဝုသော, သာရိပုတ္တ, ‘ယံ ကမ္မံ ဒုက္ခဝေဒနီယံ, တံ မေ ကမ္မံ သုခဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced as painful become kamma to be experienced as pleasant’?” “This is not so, friend.”

‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ ပရိပက္ကဝေဒနီယံ, တံ မေ ကမ္မံ အပရိပက္ကဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced when ripened become kamma to be experienced when unripened’?” “This is not so, friend.”

‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ အပရိပက္ကဝေဒနီယံ, တံ မေ ကမ္မံ ပရိပက္ကဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced when unripened become kamma to be experienced when ripened’?” “This is not so, friend.”

‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ ဗဟုဝေဒနီယံ, တံ မေ ကမ္မံ အပ္ပဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: ‘May that kamma of mine which has much to be experienced become kamma which has little to be experienced’?” “This is not so, friend.”

‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ အပ္ပဝေဒနီယံ, တံ မေ ကမ္မံ ဗဟုဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: ‘May that kamma of mine which has little to be experienced become kamma which has much to be experienced’?” “This is not so, friend.”

‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ ဝေဒနီယံ, တံ မေ ကမ္မံ အဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: ‘May that kamma of mine which is to be experienced become kamma which is not to be experienced’?” “This is not so, friend.”

‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ‘ယံ ကမ္မံ အဝေဒနီယံ, တံ မေ ကမ္မံ ဝေဒနီယံ ဟောတူ’တိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ? ‘‘နော ဟိဒံ, အာဝုသော’’.

“But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: ‘May that kamma of mine which is not to be experienced become kamma which is to be experienced’?” “This is not so, friend.”

‘‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ ဒိဋ္ဌဓမ္မဝေဒနီယံ တံ မေ ကမ္မံ သမ္ပရာယဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced in the present existence become kamma to be experienced in a future life”?’ you reply, ‘This is not so, friend.’

‘‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ သမ္ပရာယဝေဒနီယံ တံ မေ ကမ္မံ ဒိဋ္ဌဓမ္မဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced in a future life become kamma to be experienced in the present existence”?’ you reply, ‘This is not so, friend.’

‘‘‘ကိံ [Pg.189] နု ခေါ, အာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ သုခဝေဒနီယံ တံ မေ ကမ္မံ ဒုက္ခဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced as pleasant become kamma to be experienced as painful”?’ you reply, ‘This is not so, friend.’

‘‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ ဒုက္ခဝေဒနီယံ တံ မေ ကမ္မံ သုခဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced as painful become kamma to be experienced as pleasant”?’ you reply, ‘This is not so, friend.’

‘‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ ပရိပက္ကဝေဒနီယံ တံ မေ ကမ္မံ အပရိပက္ကဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced when ripened become kamma to be experienced when unripened”?’ you reply, ‘This is not so, friend.’

‘‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ အပရိပက္ကဝေဒနီယံ တံ မေ ကမ္မံ ပရိပက္ကဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced when unripened become kamma to be experienced when ripened”?’ you reply, ‘This is not so, friend.’”

‘‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ ဗဟုဝေဒနီယံ တံ မေ ကမ္မံ အပ္ပဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: “May that kamma of mine which has much to be experienced become kamma which has little to be experienced”?’ you reply, ‘This is not so, friend.’”

‘‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ အပ္ပဝေဒနီယံ တံ မေ ကမ္မံ ဗဟုဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: “May that kamma of mine which has little to be experienced become kamma which has much to be experienced”?’ you reply, ‘This is not so, friend.’”

‘‘‘ကိံ နု ခေါ, အာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ ဝေဒနီယံ တံ မေ ကမ္မံ အဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ.

“When asked, ‘Friend Sāriputta, is it that the holy life is lived under the Blessed One for the sake of this: “May that kamma of mine which is to be experienced become kamma which is not to be experienced”?’ you reply, ‘This is not so, friend.’”

‘‘‘ကိံ ပနာဝုသော သာရိပုတ္တ, ယံ ကမ္မံ အဝေဒနီယံ တံ မေ ကမ္မံ ဝေဒနီယံ ဟောတူတိ, ဧတဿ အတ္ထာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နော ဟိဒံ, အာဝုသော’တိ ဝဒေသိ. အထ ကိမတ္ထံ စရဟာဝုသော, ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ?

“When asked, ‘But then, friend Sāriputta, is the holy life lived under the Blessed One for the sake of this: “May that kamma of mine which is not to be experienced become kamma which is to be experienced”?’ you reply, ‘This is not so, friend.’ In that case, friend, for what purpose is the holy life lived under the Blessed One?”

‘‘ယံ ခွဿ, အာဝုသော, အညာတံ အဒိဋ္ဌံ အပ္ပတ္တံ အသစ္ဆိကတံ အနဘိသမေတံ, တဿ ဉာဏာယ ဒဿနာယ ပတ္တိယာ သစ္ဆိကိရိယာယ အဘိသမယာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ. (‘‘ကိံ ပနဿာဝုသော, အညာတံ [Pg.190] အဒိဋ္ဌံ အပ္ပတ္တံ အသစ္ဆိကတံ အနဘိသမေတံ, ယဿ ဉာဏာယ ဒဿနာယ ပတ္တိယာ သစ္ဆိကိရိယာယ အဘိသမယာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ?) ‘‘‘ဣဒံ ဒုက္ခ’န္တိ ခွဿ, အာဝုသော, အညာတံ အဒိဋ္ဌံ အပ္ပတ္တံ အသစ္ဆိကတံ အနဘိသမေတံ. တဿ ဉာဏာယ ဒဿနာယ ပတ္တိယာ သစ္ဆိကိရိယာယ အဘိသမယာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတိ. အယံ ‘ဒုက္ခသမုဒယော’တိ ခွဿ, အာဝုသော…ပေ… ‘အယံ ဒုက္ခနိရောဓော’တိ ခွဿ, အာဝုသော…ပေ… ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ခွဿ, အာဝုသော, အညာတံ အဒိဋ္ဌံ အပ္ပတ္တံ အသစ္ဆိကတံ အနဘိသမေတံ. တဿ ဉာဏာယ ဒဿနာယ ပတ္တိယာ သစ္ဆိကိရိယာယ အဘိသမယာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတိ. ဣဒံ ခွဿ, အာဝုသော, အညာတံ အဒိဋ္ဌံ အပ္ပတ္တံ အသစ္ဆိကတံ အနဘိသမေတံ. တဿ ဉာဏာယ ဒဿနာယ ပတ္တိယာ သစ္ဆိကိရိယာယ အဘိသမယာယ ဘဂဝတိ ဗြဟ္မစရိယံ ဝုဿတီ’’တိ. တတိယံ.

“Friend, the holy life is lived under the Blessed One for the knowledge, vision, attainment, realization, and thorough understanding of that which is unknown, unseen, unattained, unrealized, and not thoroughly understood.” (“But what, friend, is unknown, unseen, unattained, unrealized, and not thoroughly understood, for the knowledge, vision, attainment, realization, and thorough understanding of which the holy life is lived under the Blessed One?”) “‘This is suffering’—this, friend, is unknown, unseen, unattained, unrealized, and not thoroughly understood. The holy life is lived under the Blessed One for the knowledge, vision, attainment, realization, and thorough understanding of this. ‘This is the origin of suffering’—this, friend…pe… ‘This is the cessation of suffering’—this, friend…pe… ‘This is the path leading to the cessation of suffering’—this, friend, is unknown, unseen, unattained, unrealized, and not thoroughly understood. The holy life is lived under the Blessed One for the knowledge, vision, attainment, realization, and thorough understanding of this. This, friend, is unknown, unseen, unattained, unrealized, and not thoroughly understood. The holy life is lived under the Blessed One for the knowledge, vision, attainment, realization, and thorough understanding of this.” The third.

၄. သမိဒ္ဓိသုတ္တံ

4. The Discourse with Samiddhi

၁၄. အထ ခေါ အာယသ္မာ သမိဒ္ဓိ ယေနာယသ္မာ သာရိပုတ္တော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ သာရိပုတ္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နံ ခေါ အာယသ္မန္တံ သမိဒ္ဓိံ အာယသ္မာ သာရိပုတ္တော ဧတဒဝေါစ – ‘‘ကိမာရမ္မဏာ, သမိဒ္ဓိ, ပုရိသဿ သင်္ကပ္ပဝိတက္ကာ ဥပ္ပဇ္ဇန္တီ’’တိ? ‘‘နာမရူပါရမ္မဏာ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကွ နာနတ္တံ ဂစ္ဆန္တီ’’တိ? ‘‘ဓာတူသု, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံသမုဒယာ’’တိ? ‘‘ဖဿသမုဒယာ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံသမောသရဏာ’’တိ? ‘‘ဝေဒနာသမောသရဏာ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံပမုခါ’’တိ? ‘‘သမာဓိပ္ပမုခါ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံအဓိပတေယျာ’’တိ? ‘‘သတာဓိပတေယျာ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံဥတ္တရာ’’တိ? ‘‘ပညုတ္တရာ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံသာရာ’’တိ? ‘‘ဝိမုတ္တိသာရာ, ဘန္တေ’’တိ. ‘‘တေ ပန, သမိဒ္ဓိ, ကိံဩဂဓာ’’တိ? ‘‘အမတောဂဓာ, ဘန္တေ’’တိ.

14. Then the Venerable Samiddhi went to the Venerable Sāriputta; having gone, he paid homage to the Venerable Sāriputta and sat down to one side. To the Venerable Samiddhi sitting to one side, the Venerable Sāriputta said this: “Samiddhi, with what as their object do a person’s thoughts of intention arise?” “Venerable sir, with name-and-form as their object.” “But, Samiddhi, wherein do they become diverse?” “Venerable sir, in the elements.” “But, Samiddhi, what is their origin?” “Venerable sir, contact is their origin.” “But, Samiddhi, what is their meeting place?” “Venerable sir, feeling is their meeting place.” “But, Samiddhi, what is their chief?” “Venerable sir, concentration is their chief.” “But, Samiddhi, what is their governing principle?” “Venerable sir, mindfulness is their governing principle.” “But, Samiddhi, what is their superior?” “Venerable sir, wisdom is their superior.” “But, Samiddhi, what is their essence?” “Venerable sir, liberation is their essence.” “But, Samiddhi, what is their foundation?” “Venerable sir, the Deathless is their foundation.”

‘‘‘ကိမာရမ္မဏာ, သမိဒ္ဓိ, ပုရိသဿ သင်္ကပ္ပဝိတက္ကာ ဥပ္ပဇ္ဇန္တီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘နာမရူပါရမ္မဏာ, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကွ နာနတ္တံ ဂစ္ဆန္တီ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘ဓာတူသု, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံသမုဒယာ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘ဖဿသမုဒယာ, ဘန္တေ’တိ [Pg.191] ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံသမောသရဏာ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘ဝေဒနာသမောသရဏာ, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံပမုခါ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘သမာဓိပ္ပမုခါ, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံအဓိပတေယျာ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘သတာဓိပတေယျာ, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံဥတ္တရာ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘ပညုတ္တရာ, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံသာရာ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘ဝိမုတ္တိသာရာ, ဘန္တေ’တိ ဝဒေသိ. ‘တေ ပန, သမိဒ္ဓိ, ကိံဩဂဓာ’တိ, ဣတိ ပုဋ္ဌော သမာနော ‘အမတောဂဓာ, ဘန္တေ’တိ ဝဒေသိ. သာဓု သာဓု, သမိဒ္ဓိ! သာဓု ခေါ တွံ, သမိဒ္ဓိ, ပုဋ္ဌော ပုဋ္ဌော ဝိဿဇ္ဇေသိ, တေန စ မာ မညီ’’တိ. စတုတ္ထံ.

“When asked, ‘Samiddhi, with what as their object do a person’s thoughts of intention arise?’ you replied, ‘Venerable sir, with name-and-form as their object.’ When asked, ‘But, Samiddhi, wherein do they become diverse?’ you replied, ‘Venerable sir, in the elements.’ When asked, ‘But, Samiddhi, what is their origin?’ you replied, ‘Venerable sir, contact is their origin.’ When asked, ‘But, Samiddhi, what is their meeting place?’ you replied, ‘Venerable sir, feeling is their meeting place.’ When asked, ‘But, Samiddhi, what is their chief?’ you replied, ‘Venerable sir, concentration is their chief.’ When asked, ‘But, Samiddhi, what is their governing principle?’ you replied, ‘Venerable sir, mindfulness is their governing principle.’ When asked, ‘But, Samiddhi, what is their superior?’ you replied, ‘Venerable sir, wisdom is their superior.’ When asked, ‘But, Samiddhi, what is their essence?’ you replied, ‘Venerable sir, liberation is their essence.’ When asked, ‘But, Samiddhi, what is their foundation?’ you replied, ‘Venerable sir, the Deathless is their foundation.’ Good, good, Samiddhi! It is good, Samiddhi, that being asked again and again, you have answered; but do not be conceited on account of that.” The fourth.

၅. ဂဏ္ဍသုတ္တံ

5. The Discourse on the Boil

၁၅. ‘‘သေယျထာပိ, ဘိက္ခဝေ, ဂဏ္ဍော အနေကဝဿဂဏိကော. တဿဿု ဂဏ္ဍဿ နဝ ဝဏမုခါနိ နဝ အဘေဒနမုခါနိ. တတော ယံ ကိဉ္စိ ပဂ္ဃရေယျ – အသုစိယေဝ ပဂ္ဃရေယျ, ဒုဂ္ဂန္ဓံယေဝ ပဂ္ဃရေယျ, ဇေဂုစ္ဆိယံယေဝ ပဂ္ဃရေယျ; ယံ ကိဉ္စိ ပသဝေယျ – အသုစိယေဝ ပသဝေယျ, ဒုဂ္ဂန္ဓံယေဝ ပသဝေယျ, ဇေဂုစ္ဆိယံယေဝ ပသဝေယျ.

15. “Bhikkhus, suppose there were a boil that had lasted for many years. And that boil had nine wound-openings, nine unburst openings. Whatever would seep from it—only what is impure would seep, only what is foul-smelling would seep, only what is disgusting would seep; whatever it would produce—it would produce only what is impure, it would produce only what is foul-smelling, it would produce only what is disgusting.

‘‘ဂဏ္ဍောတိ ခေါ, ဘိက္ခဝေ, ဣမဿေတံ စာတုမဟာဘူတိကဿ ကာယဿ အဓိဝစနံ မာတာပေတ္တိကသမ္ဘဝဿ ဩဒနကုမ္မာသူပစယဿ အနိစ္စုစ္ဆာဒနပရိမဒ္ဒနဘေဒနဝိဒ္ဓံသနဓမ္မဿ. တဿဿု ဂဏ္ဍဿ နဝ ဝဏမုခါနိ နဝ အဘေဒနမုခါနိ. တတော ယံ ကိဉ္စိ ပဂ္ဃရတိ – အသုစိယေဝ ပဂ္ဃရတိ, ဒုဂ္ဂန္ဓံယေဝ ပဂ္ဃရတိ, ဇေဂုစ္ဆိယံယေဝ ပဂ္ဃရတိ; ယံ ကိဉ္စိ ပသဝတိ – အသုစိယေဝ ပသဝတိ, ဒုဂ္ဂန္ဓံယေဝ ပသဝတိ, ဇေဂုစ္ဆိယံယေဝ ပသဝတိ. တသ္မာတိဟ, ဘိက္ခဝေ, ဣမသ္မိံ ကာယေ နိဗ္ဗိန္ဒထာ’’တိ. ပဉ္စမံ.

“‘Boil,’ bhikkhus, is a designation for this body composed of the four great elements, born of mother and father, built up of rice and porridge, and subject to impermanence, to being rubbed and massaged, to breaking apart and dispersal. This boil has nine wound-openings, nine unburst openings. Whatever seeps from it, only what is impure seeps, only what is foul-smelling seeps, only what is disgusting seeps. Whatever it produces, it produces only what is impure, it produces only what is foul-smelling, it produces only what is disgusting. Therefore, bhikkhus, become disenchanted with this body.” Fifth.

၆. သညာသုတ္တံ

6. The Discourse on Perceptions

၁၆. ‘‘နဝယိမာ, ဘိက္ခဝေ, သညာ ဘာဝိတာ ဗဟုလီကတာ မဟပ္ဖလာ ဟောန္တိ မဟာနိသံသာ အမတောဂဓာ အမတပရိယောသာနာ. ကတမာ နဝ[Pg.192]? အသုဘသညာ, မရဏသညာ, အာဟာရေ ပဋိကူလသညာ, သဗ္ဗလောကေ အနဘိရတသညာ, အနိစ္စသညာ, အနိစ္စေ ဒုက္ခသညာ, ဒုက္ခေ အနတ္တသညာ, ပဟာနသညာ, ဝိရာဂသညာ – ဣမာ ခေါ, ဘိက္ခဝေ, နဝ သညာ, ဘာဝိတာ ဗဟုလီကတာ မဟပ္ဖလာ ဟောန္တိ မဟာနိသံသာ အမတောဂဓာ အမတပရိယောသာနာ’’တိ. ဆဋ္ဌံ.

16. “Bhikkhus, these nine perceptions, when developed and cultivated, are of great fruit and great benefit, have the Deathless as their ground, and the Deathless as their culmination. Which nine? The perception of the foul, the perception of death, the perception of loathsomeness in food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in what is suffering, the perception of abandoning, and the perception of dispassion. These, bhikkhus, are the nine perceptions that, when developed and cultivated, are of great fruit and great benefit, have the Deathless as their ground, and the Deathless as their culmination.” Sixth.

၇. ကုလသုတ္တံ

7. The Discourse on Families

၁၇. ‘‘နဝဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတံ ကုလံ အနုပဂန္တွာ ဝါ နာလံ ဥပဂန္တုံ, ဥပဂန္တွာ ဝါ နာလံ နိသီဒိတုံ. ကတမေဟိ နဝဟိ? န မနာပေန ပစ္စုဋ္ဌေန္တိ, န မနာပေန အဘိဝါဒေန္တိ, န မနာပေန အာသနံ ဒေန္တိ, သန္တမဿ ပရိဂုဟန္တိ, ဗဟုကမ္ပိ ထောကံ ဒေန္တိ, ပဏီတမ္ပိ လူခံ ဒေန္တိ, အသက္ကစ္စံ ဒေန္တိ နော သက္ကစ္စံ, န ဥပနိသီဒန္တိ ဓမ္မဿဝနာယ, ဘာသိတမဿ န သုဿူသန္တိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, နဝဟင်္ဂေဟိ သမန္နာဂတံ ကုလံ အနုပဂန္တွာ ဝါ နာလံ ဥပဂန္တုံ ဥပဂန္တွာ ဝါ နာလံ နိသီဒိတုံ.

17. “Bhikkhus, a family endowed with nine factors is not fit to approach if one has not yet approached, nor is it fit to sit with if one has approached. With which nine? They do not rise up pleasantly, they do not pay homage pleasantly, they do not offer a seat pleasantly; they conceal what they have from him; though they have much, they give little; though they have fine things, they give coarse things; they give disrespectfully, not respectfully; they do not sit near to hear the Dhamma; they do not listen well to what he has spoken. A family endowed with these nine factors, bhikkhus, is not fit to approach if one has not yet approached, nor is it fit to sit with if one has approached.

‘‘နဝဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတံ ကုလံ အနုပဂန္တွာ ဝါ အလံ ဥပဂန္တုံ, ဥပဂန္တွာ ဝါ အလံ နိသီဒိတုံ. ကတမေဟိ နဝဟိ? မနာပေန ပစ္စုဋ္ဌေန္တိ, မနာပေန အဘိဝါဒေန္တိ, မနာပေန အာသနံ ဒေန္တိ, သန္တမဿ န ပရိဂုဟန္တိ, ဗဟုကမ္ပိ ဗဟုကံ ဒေန္တိ, ပဏီတမ္ပိ ပဏီတံ ဒေန္တိ, သက္ကစ္စံ ဒေန္တိ နော အသက္ကစ္စံ, ဥပနိသီဒန္တိ ဓမ္မဿဝနာယ, ဘာသိတမဿ သုဿူသန္တိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, နဝဟင်္ဂေဟိ သမန္နာဂတံ ကုလံ အနုပဂန္တွာ ဝါ အလံ ဥပဂန္တုံ, ဥပဂန္တွာ ဝါ အလံ နိသီဒိတု’’န္တိ. သတ္တမံ.

“Bhikkhus, a family endowed with nine factors is fit to approach if one has not yet approached, and it is fit to sit with if one has approached. With which nine? They rise up pleasantly, they pay homage pleasantly, they offer a seat pleasantly; they do not conceal what they have from him; though they have much, they give much; though they have fine things, they give fine things; they give respectfully, not disrespectfully; they sit near to hear the Dhamma; they listen well to what he has spoken. A family endowed with these nine factors, bhikkhus, is fit to approach if one has not yet approached, and it is fit to sit with if one has approached.” Seventh.

၈. နဝင်္ဂုပေါသထသုတ္တံ

8. The Discourse on the Uposatha with Nine Factors

၁၈. ‘‘နဝဟိ, ဘိက္ခဝေ, အင်္ဂေဟိ သမန္နာဂတော ဥပေါသထော ဥပဝုတ္ထော မဟပ္ဖလော ဟောတိ မဟာနိသံသော မဟာဇုတိကော မဟာဝိပ္ဖာရော. ကထံ ဥပဝုတ္ထော စ, ဘိက္ခဝေ, နဝဟင်္ဂေဟိ သမန္နာဂတော ဥပေါသထော မဟပ္ဖလော ဟောတိ မဟာနိသံသော မဟာဇုတိကော မဟာဝိပ္ဖာရော? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဣတိ ပဋိသဉ္စိက္ခတိ – ‘ယာဝဇီဝံ အရဟန္တော ပါဏာတိပါတံ ပဟာယ ပါဏာတိပါတာ ပဋိဝိရတာ နိဟိတဒဏ္ဍာ နိဟိတသတ္ထာ လဇ္ဇီ [Pg.193] ဒယာပန္နာ သဗ္ဗပါဏဘူတဟိတာနုကမ္ပိနော ဝိဟရန္တိ; အဟမ္ပဇ္ဇ ဣမဉ္စ ရတ္တိံ ဣမဉ္စ ဒိဝသံ ပါဏာတိပါတံ ပဟာယ ပါဏာတိပါတာ ပဋိဝိရတော နိဟိတဒဏ္ဍော နိဟိတသတ္ထော လဇ္ဇီ ဒယာပန္နော သဗ္ဗပါဏဘူတဟိတာနုကမ္ပီ ဝိဟရာမိ. ဣမိနာပင်္ဂေန အရဟတံ အနုကရောမိ; ဥပေါသထော စ မေ ဥပဝုတ္ထော ဘဝိဿတီ’တိ. ဣမိနာ ပဌမေန အင်္ဂေန သမန္နာဂတော ဟောတိ…ပေ. ….

18. “Bhikkhus, the Uposatha, when observed endowed with nine factors, is of great fruit, great benefit, great splendor, and great pervasiveness. And how, bhikkhus, is the Uposatha, when observed endowed with nine factors, of great fruit, great benefit, great splendor, and great pervasiveness? Here, bhikkhus, a noble disciple reflects thus: ‘For as long as they live, the Arahants, having abandoned the destruction of life, abstain from the destruction of life; they dwell with rod laid down, with weapon laid down, conscientious, merciful, and compassionate for the welfare of all living beings. Today, for this night and this day, I too, having abandoned the destruction of life, will abstain from the destruction of life; I will dwell with rod laid down, with weapon laid down, conscientious, merciful, and compassionate for the welfare of all living beings. By this factor I emulate the Arahants, and my Uposatha will have been observed.’ He is endowed with this first factor… and so on.

‘‘‘ယာဝဇီဝံ အရဟန္တော ဥစ္စာသယနမဟာသယနံ ပဟာယ ဥစ္စာသယနမဟာသယနာ ပဋိဝိရတာ နီစသေယျံ ကပ္ပေန္တိ – မဉ္စကေ ဝါ တိဏသန္ထာရကေ ဝါ; အဟမ္ပဇ္ဇ ဣမဉ္စ ရတ္တိံ ဣမဉ္စ ဒိဝသံ ဥစ္စာသယနမဟာသယနံ ပဟာယ ဥစ္စာသယနမဟာသယနာ ပဋိဝိရတော နီစသေယျံ ကပ္ပေမိ – မဉ္စကေ ဝါ တိဏသန္ထာရကေ ဝါ. ဣမိနာပင်္ဂေန အရဟတံ အနုကရောမိ; ဥပေါသထော စ မေ ဥပဝုတ္ထော ဘဝိဿတီ’တိ. ဣမိနာ အဋ္ဌမေန အင်္ဂေန သမန္နာဂတော ဟောတိ.

“‘For as long as they live, the Arahants, having abandoned high and luxurious beds, abstain from high and luxurious beds; they make use of a low resting place, on a couch or a straw mat. Today, for this night and this day, I too, having abandoned high and luxurious beds, will abstain from high and luxurious beds; I will make use of a low resting place, on a couch or a straw mat. By this factor I emulate the Arahants, and my Uposatha will have been observed.’ He is endowed with this eighth factor.

‘‘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. ဣမိနာ နဝမေန အင်္ဂေန သမန္နာဂတော ဟောတိ. ဧဝံ ဥပဝုတ္ထော ခေါ, ဘိက္ခဝေ, နဝဟင်္ဂေဟိ သမန္နာဂတော ဥပေါသထော မဟပ္ဖလော ဟောတိ မဟာနိသံသော မဟာဇုတိကော မဟာဝိပ္ဖာရော’’တိ. အဋ္ဌမံ.

“With a mind accompanied by loving-kindness, he dwells pervading one direction, 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 accompanied by loving-kindness—abundant, exalted, immeasurable, without enmity, and without ill will. He is endowed with this ninth factor. Thus, bhikkhus, the Uposatha, when observed endowed with these nine factors, is of great fruit, great benefit, great splendor, and great pervasiveness.” Eighth.

၉. ဒေဝတာသုတ္တံ

9. The Discourse on Deities

၁၉. ‘‘ဣမဉ္စ, ဘိက္ခဝေ, ရတ္တိံ သမ္ဗဟုလာ ဒေဝတာ အဘိက္ကန္တာယ ရတ္တိယာ အဘိက္ကန္တဝဏ္ဏာ ကေဝလကပ္ပံ ဇေတဝနံ ဩဘာသေတွာ ယေနာဟံ တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ မံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌံသု. ဧကမန္တံ ဌိတာ ခေါ, ဘိက္ခဝေ, တာ ဒေဝတာ မံ ဧတဒဝေါစုံ – ‘ဥပသင်္ကမိံသု နော, ဘန္တေ, ပုဗ္ဗေ မနုဿဘူတာနံ ပဗ္ဗဇိတာ အဂါရာနိ. တေ မယံ, ဘန္တေ, ပစ္စုဋ္ဌိမှ, နော စ ခေါ အဘိဝါဒိမှ. တာ မယံ, ဘန္တေ, အပရိပုဏ္ဏကမ္မန္တာ ဝိပ္ပဋိသာရိနိယော ပစ္စာနုတာပိနိယော ဟီနံ ကာယံ ဥပပန္နာ’’’တိ.

19. “Bhikkhus, just this night, many deities, when the night was far advanced, of surpassing beauty, illuminating the entire Jeta’s Grove, approached me. Having approached and paid homage to me, they stood to one side. Standing to one side, bhikkhus, those deities said this to me: ‘Venerable Sir, formerly, when we were human beings, the ordained approached our homes. We, Venerable Sir, rose to greet them, but did not pay homage. We, Venerable Sir, because of that incomplete deed, being remorseful and regretful, have been reborn in an inferior celestial body.’”

‘‘အပရာပိ [Pg.194] မံ, ဘိက္ခဝေ, သမ္ဗဟုလာ ဒေဝတာ ဥပသင်္ကမိတွာ ဧတဒဝေါစုံ – ‘ဥပသင်္ကမိံသု နော, ဘန္တေ, ပုဗ္ဗေ မနုဿဘူတာနံ ပဗ္ဗဇိတာ အဂါရာနိ. တေ မယံ, ဘန္တေ, ပစ္စုဋ္ဌိမှ အဘိဝါဒိမှ, နော စ တေသံ အာသနံ အဒမှ. တာ မယံ, ဘန္တေ, အပရိပုဏ္ဏကမ္မန္တာ ဝိပ္ပဋိသာရိနိယော ပစ္စာနုတာပိနိယော ဟီနံ ကာယံ ဥပပန္နာ’’’တိ.

“Furthermore, bhikkhus, another group of many deities approached me and said this: ‘Venerable Sir, formerly, when we were human beings, the ordained approached our homes. We, Venerable Sir, rose to greet them and paid homage, but we did not offer them a seat. We, Venerable Sir, because of that incomplete deed, being remorseful and regretful, have been reborn in an inferior celestial body.’”

‘‘အပရာပိ မံ, ဘိက္ခဝေ, သမ္ဗဟုလာ ဒေဝတာ ဥပသင်္ကမိတွာ ဧတဒဝေါစုံ – ‘ဥပသင်္ကမိံသု နော, ဘန္တေ, ပုဗ္ဗေ မနုဿဘူတာနံ ပဗ္ဗဇိတာ အဂါရာနိ. တေ မယံ, ဘန္တေ, ပစ္စုဋ္ဌိမှ အဘိဝါဒိမှ အာသနံ အဒမှ, နော စ ခေါ ယထာသတ္တိ ယထာဗလံ သံဝိဘဇိမှ…ပေ… ယထာသတ္တိ ယထာဗလံ သံဝိဘဇိမှ, နော စ ခေါ ဥပနိသီဒိမှ ဓမ္မဿဝနာယ…ပေ… ဥပနိသီဒိမှ ဓမ္မဿဝနာယ, နော စ ခေါ ဩဟိတသောတာ ဓမ္မံ သုဏိမှ…ပေ… ဩဟိတသောတာ စ ဓမ္မံ သုဏိမှ, နော စ ခေါ သုတွာ ဓမ္မံ ဓာရယိမှ…ပေ… သုတွာ စ ဓမ္မံ ဓာရယိမှ, နော စ ခေါ ဓာတာနံ ဓမ္မာနံ အတ္ထံ ဥပပရိက္ခိမှ…ပေ… ဓာတာနဉ္စ ဓမ္မာနံ အတ္ထံ ဥပပရိက္ခိမှ, နော စ ခေါ အတ္ထမညာယ ဓမ္မမညာယ ဓမ္မာနုဓမ္မံ ပဋိပဇ္ဇိမှ. တာ မယံ, ဘန္တေ, အပရိပုဏ္ဏကမ္မန္တာ ဝိပ္ပဋိသာရိနိယော ပစ္စာနုတာပိနိယော ဟီနံ ကာယံ ဥပပန္နာ’’’တိ.

“Furthermore, bhikkhus, another group of many deities approached me and said this: ‘Venerable Sir, formerly, when we were human beings, the ordained approached our homes. We, Venerable Sir, rose to greet them, paid homage, and offered a seat, but we did not share according to our ability and strength… We shared according to our ability and strength, but we did not sit near to hear the Dhamma… We sat near to hear the Dhamma, but we did not listen to the Dhamma with attentive ears… We listened to the Dhamma with attentive ears, but having heard the Dhamma, we did not bear it in mind… Having heard and borne the Dhamma in mind, we did not investigate the meaning of those teachings that were borne in mind… Having investigated the meaning of those teachings, and having understood the meaning and the teaching, we did not practice in accordance with the Dhamma. We, Venerable Sir, because of that incomplete deed, being remorseful and regretful, have been reborn in an inferior celestial body.’”

‘‘အပရာပိ မံ, ဘိက္ခဝေ, သမ္ဗဟုလာ ဒေဝတာ ဥပသင်္ကမိတွာ ဧတဒဝေါစုံ – ‘ဥပသင်္ကမိံသု နော, ဘန္တေ, ပုဗ္ဗေ မနုဿဘူတာနံ ပဗ္ဗဇိတာ အဂါရာနိ. တေ မယံ, ဘန္တေ, ပစ္စုဋ္ဌိမှ အဘိဝါဒိမှ, အာသနံ အဒမှ, ယထာသတ္တိ ယထာဗလံ သံဝိဘဇိမှ, ဥပနိသီဒိမှ ဓမ္မဿဝနာယ, ဩဟိတသောတာ စ ဓမ္မံ သုဏိမှ, သုတွာ စ ဓမ္မံ ဓာရယိမှ, ဓာတာနဉ္စ ဓမ္မာနံ အတ္ထံ ဥပပရိက္ခိမှ, အတ္ထမညာယ ဓမ္မမညာယ ဓမ္မာနုဓမ္မံ ပဋိပဇ္ဇိမှ. တာ မယံ, ဘန္တေ, ပရိပုဏ္ဏကမ္မန္တာ အဝိပ္ပဋိသာရိနိယော အပစ္စာနုတာပိနိယော ပဏီတံ ကာယံ ဥပပန္နာ’တိ. ဧတာနိ, ဘိက္ခဝေ, ရုက္ခမူလာနိ ဧတာနိ သုညာဂါရာနိ. ဈာယထ, ဘိက္ခဝေ, မာ ပမာဒတ္ထ, မာ ပစ္ဆာ ဝိပ္ပဋိသာရိနော အဟုဝတ္ထ သေယျထာပိ တာ ပုရိမိကာ ဒေဝတာ’’တိ. နဝမံ.

“Furthermore, bhikkhus, another group of many deities approached me and said this: ‘Venerable Sir, formerly, when we were human beings, the ordained approached our homes. We, Venerable Sir, rose to greet them, paid homage, offered a seat, shared according to our ability and strength, sat near to hear the Dhamma, listened to the Dhamma with attentive ears, having heard the Dhamma we bore it in mind, we investigated the meaning of those teachings that were borne in mind, and having understood the meaning and the teaching, we practiced in accordance with the Dhamma. We, Venerable Sir, because of that complete deed, being without remorse and without regret, have been reborn in a sublime celestial body.’ These, bhikkhus, are the roots of trees; these are secluded dwellings. Meditate, bhikkhus! Do not be heedless, lest you later become remorseful like those former deities.” Ninth.

၁၀. ဝေလာမသုတ္တံ

10. The Discourse to Velāma

၂၀. ဧကံ [Pg.195] 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 –

20. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the householder Anāthapiṇḍika, who was sitting to one side:

‘‘အပိ နု တေ, ဂဟပတိ, ကုလေ ဒါနံ ဒီယတီ’’တိ? ‘‘ဒီယတိ မေ, ဘန္တေ, ကုလေ ဒါနံ; တဉ္စ ခေါ လူခံ ကဏာဇကံ ဗိဠင်္ဂဒုတိယ’’န္တိ. ‘‘လူခဉ္စေပိ, ဂဟပတိ, ဒါနံ ဒေတိ ပဏီတံ ဝါ; တဉ္စ အသက္ကစ္စံ ဒေတိ, အစိတ္တီကတွာ ဒေတိ, အသဟတ္ထာ ဒေတိ, အပဝိဒ္ဓံ ဒေတိ, အနာဂမနဒိဋ္ဌိကော ဒေတိ. ယတ္ထ ယတ္ထ တဿ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, န ဥဠာရာယ ဘတ္တဘောဂါယ စိတ္တံ နမတိ, န ဥဠာရာယ ဝတ္ထဘောဂါယ စိတ္တံ နမတိ, န ဥဠာရာယ ယာနဘောဂါယ စိတ္တံ နမတိ, န ဥဠာရေသု ပဉ္စသု ကာမဂုဏေသု ဘောဂါယ စိတ္တံ နမတိ. ယေပိဿ တေ ဟောန္တိ ပုတ္တာတိ ဝါ ဒါရာတိ ဝါ ဒါသာတိ ဝါ ပေဿာတိ ဝါ ကမ္မကရာတိ ဝါ, တေပိ န သုဿူသန္တိ န သောတံ ဩဒဟန္တိ န အညာ စိတ္တံ ဥပဋ္ဌပေန္တိ. တံ ကိဿ ဟေတု? ဧဝဉှေတံ, ဂဟပတိ, ဟောတိ အသက္ကစ္စံ ကတာနံ ကမ္မာနံ ဝိပါကော’’.

“Householder, is giving practiced in your family?” “Venerable sir, giving is practiced in my family, but it is coarse: broken rice with sour gruel as the second dish.” “Householder, whether one gives a coarse or a fine gift, if one gives it disrespectfully, without consideration, not with one’s own hand, as something discarded, without a view of its future result, then wherever the result of that gift ripens, one’s mind does not incline toward the enjoyment of fine food, fine clothing, or fine vehicles; it does not incline toward the enjoyment of the five fine kinds of sensual pleasure. And one’s children, wife, slaves, messengers, and workers do not wish to listen, they do not lend an ear, and they do not apply their minds to understand. For what reason? Because, householder, such is the result of deeds done disrespectfully.”

‘‘လူခဉ္စေပိ, ဂဟပတိ, ဒါနံ ဒေတိ ပဏီတံ ဝါ; တဉ္စ သက္ကစ္စံ ဒေတိ, စိတ္တီကတွာ ဒေတိ, သဟတ္ထာ ဒေတိ, အနပဝိဒ္ဓံ ဒေတိ, အာဂမနဒိဋ္ဌိကော ဒေတိ. ယတ္ထ ယတ္ထ တဿ တဿ ဒါနဿ ဝိပါကော နိဗ္ဗတ္တတိ, ဥဠာရာယ ဘတ္တဘောဂါယ စိတ္တံ နမတိ, ဥဠာရာယ ဝတ္ထဘောဂါယ စိတ္တံ နမတိ, ဥဠာရာယ ယာနဘောဂါယ စိတ္တံ နမတိ, ဥဠာရေသု ပဉ္စသု ကာမဂုဏေသု ဘောဂါယ စိတ္တံ နမတိ. ယေပိဿ တေ ဟောန္တိ ပုတ္တာတိ ဝါ ဒါရာတိ ဝါ ဒါသာတိ ဝါ ပေဿာတိ ဝါ ကမ္မကရာတိ ဝါ, တေပိ သုဿူသန္တိ သောတံ ဩဒဟန္တိ အညာ စိတ္တံ ဥပဋ္ဌပေန္တိ. တံ ကိဿ ဟေတု? ဧဝဉှေတံ, ဂဟပတိ, ဟောတိ သက္ကစ္စံ ကတာနံ ကမ္မာနံ ဝိပါကော.

“Householder, whether one gives a coarse or a fine gift, if one gives it respectfully, with consideration, with one’s own hand, not as something discarded, and with a view of its future result, then wherever the result of that gift ripens, one’s mind inclines toward the enjoyment of fine food, fine clothing, and fine vehicles; it inclines toward the enjoyment of the five fine kinds of sensual pleasure. And one’s children, wife, slaves, messengers, and workers wish to listen, they lend an ear, and they apply their minds to understand. For what reason? Because, householder, such is the result of deeds done respectfully.”

‘‘ဘူတပုဗ္ဗံ, ဂဟပတိ, ဝေလာမော နာမ ဗြာဟ္မဏော အဟောသိ. သော ဧဝရူပံ ဒါနံ အဒါသိ မဟာဒါနံ. စတုရာသီတိ သုဝဏ္ဏပါတိသဟဿာနိ အဒါသိ ရူပိယပူရာနိ[Pg.196], စတုရာသီတိ ရူပိယပါတိသဟဿာနိ အဒါသိ သုဝဏ္ဏပူရာနိ, စတုရာသီတိ ကံသပါတိသဟဿာနိ အဒါသိ ဟိရညပူရာနိ, စတုရာသီတိ ဟတ္ထိသဟဿာနိ အဒါသိ သောဝဏ္ဏာလင်္ကာရာနိ သောဝဏ္ဏဓဇာနိ ဟေမဇာလပ္ပဋိစ္ဆန္နာနိ, စတုရာသီတိ ရထသဟဿာနိ အဒါသိ သီဟစမ္မပရိဝါရာနိ ဗျဂ္ဃစမ္မပရိဝါရာနိ ဒီပိစမ္မပရိဝါရာနိ ပဏ္ဍုကမ္ဗလပရိဝါရာနိ သောဝဏ္ဏာလင်္ကာရာနိ သောဝဏ္ဏဓဇာနိ ဟေမဇာလပ္ပဋိစ္ဆန္နာနိ, စတုရာသီတိ ဓေနုသဟဿာနိ အဒါသိ ဒုကူလသန္ဓနာနိ ကံသူပဓာရဏာနိ, စတုရာသီတိ ကညာသဟဿာနိ အဒါသိ အာမုတ္တမဏိကုဏ္ဍလာယော, စတုရာသီတိ ပလ္လင်္ကသဟဿာနိ အဒါသိ ဂေါနကတ္ထတာနိ ပဋိကတ္ထတာနိ ပဋလိကတ္ထတာနိ ကဒလိမိဂပဝရပစ္စတ္ထရဏာနိ သဥတ္တရစ္ဆဒါနိ ဥဘတောလောဟိတကူပဓာနာနိ, စတုရာသီတိ ဝတ္ထကောဋိသဟဿာနိ အဒါသိ ခေါမသုခုမာနံ ကောသေယျသုခုမာနံ ကမ္ဗလသုခုမာနံ ကပ္ပာသိကသုခုမာနံ, ကော ပန ဝါဒေါ အန္နဿ ပါနဿ ခဇ္ဇဿ ဘောဇ္ဇဿ လေယျဿ ပေယျဿ, နဇ္ဇော မညေ ဝိဿန္ဒန္တိ.

“Once in the past, householder, there was a brahmin named Velāma. He gave such a great gift, a great alms-giving. He gave eighty-four thousand golden bowls filled with silver; eighty-four thousand silver bowls filled with gold; eighty-four thousand bronze bowls filled with bullion; eighty-four thousand elephants with golden ornaments and golden banners, covered with nets of gold; eighty-four thousand chariots upholstered with lion skins, tiger skins, and leopard skins, with yellow blankets, with golden ornaments and golden banners, covered with nets of gold; eighty-four thousand milch cows with fine linen tethers and bronze milk pails; eighty-four thousand maidens adorned with jeweled earrings; eighty-four thousand couches spread with long-fleeced coverlets, white woolen coverlets, and embroidered coverlets, with spreads of the finest antelope hides, with canopies above and red cushions at both ends; eighty-four thousand crores of garments of fine linen, fine silk, fine wool, and fine cotton. And what can be said of the food and drink, the edibles and comestibles, the syrups and beverages? They flowed, it seemed, like rivers.”

‘‘သိယာ ခေါ ပန တေ, ဂဟပတိ, ဧဝမဿ – ‘အညော နူန တေန သမယေန ဝေလာမော ဗြာဟ္မဏော အဟောသိ, သော တံ ဒါနံ အဒါသိ မဟာဒါန’န္တိ. န ခေါ ပနေတံ, ဂဟပတိ, ဧဝံ ဒဋ္ဌဗ္ဗံ. အဟံ တေန သမယေန ဝေလာမော ဗြာဟ္မဏော အဟောသိံ. အဟံ တံ ဒါနံ အဒါသိံ မဟာဒါနံ. တသ္မိံ ခေါ ပန, ဂဟပတိ, ဒါနေ န ကောစိ ဒက္ခိဏေယျော အဟောသိ, န တံ ကောစိ ဒက္ခိဏံ ဝိသောဓေတိ.

“Now, householder, it might occur to you: ‘Perhaps the brahmin Velāma who on that occasion gave that great gift was someone else.’ But it should not be seen like this. I myself was the brahmin Velāma on that occasion. I gave that great gift, that great alms-giving. But in that gift, householder, there was no one worthy of offerings; no one purified that offering.”

‘‘ယံ, ဂဟပတိ, ဝေလာမော ဗြာဟ္မဏော ဒါနံ အဒါသိ မဟာဒါနံ, ယော စေကံ ဒိဋ္ဌိသမ္ပန္နံ ဘောဇေယျ, ဣဒံ တတော မဟပ္ဖလတရံ.

“Householder, more fruitful than the great gift that the brahmin Velāma gave would be to feed one person accomplished in view.”

( ) ‘‘ယော စ သတံ ဒိဋ္ဌိသမ္ပန္နာနံ ဘောဇေယျ, ယော စေကံ သကဒါဂါမိံ ဘောဇေယျ, ဣဒံ တတော မဟပ္ဖလတရံ.

“More fruitful than feeding a hundred persons accomplished in view would be to feed one once-returner.”

( ) ‘‘ယော စ သတံ သကဒါဂါမီနံ ဘောဇေယျ, ယော စေကံ အနာဂါမိံ ဘောဇေယျ…ပေ… ယော စ သတံ အနာဂါမီနံ ဘောဇေယျ, ယော စေကံ [Pg.197] အရဟန္တံ ဘောဇေယျ… ယော စ သတံ အရဟန္တာနံ ဘောဇေယျ, ယော စေကံ ပစ္စေကဗုဒ္ဓံ ဘောဇေယျ … ယော စ သတံ ပစ္စေကဗုဒ္ဓါနံ ဘောဇေယျ, ယော စ တထာဂတံ အရဟန္တံ သမ္မာသမ္ဗုဒ္ဓံ ဘောဇေယျ… ယော စ ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ ဘောဇေယျ… ယော စ စာတုဒ္ဒိသံ သံဃံ ဥဒ္ဒိဿ ဝိဟာရံ ကာရာပေယျ… ယော စ ပသန္နစိတ္တော ဗုဒ္ဓဉ္စ ဓမ္မဉ္စ သံဃဉ္စ သရဏံ ဂစ္ဆေယျ… ယော စ ပသန္နစိတ္တော သိက္ခာပဒါနိ သမာဒိယေယျ – ပါဏာတိပါတာ ဝေရမဏိံ, အဒိန္နာဒါနာ ဝေရမဏိံ, ကာမေသုမိစ္ဆာစာရာ ဝေရမဏိံ, မုသာဝါဒါ ဝေရမဏိံ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝေရမဏိံ, ယော စ အန္တမသော ဂန္ဓောဟနမတ္တမ္ပိ မေတ္တစိတ္တံ ဘာဝေယျ, ( ) ဣဒံ တတော မဟပ္ဖလတရံ.

“More fruitful than feeding a hundred once-returners would be to feed one non-returner; … more fruitful than feeding a hundred non-returners would be to feed one arahant; … more fruitful than feeding a hundred arahants would be to feed one paccekabuddha; … more fruitful than feeding a hundred paccekabuddhas would be to feed the Tathāgata, the Arahant, the Perfectly Enlightened One; … more fruitful than feeding the Tathāgata would be to feed the Sangha of bhikkhus headed by the Buddha; … more fruitful than feeding the Sangha of bhikkhus headed by the Buddha would be to have a monastery built dedicated to the Sangha of the four quarters; … more fruitful than that would be to go for refuge with a confident mind to the Buddha, the Dhamma, and the Sangha; … more fruitful than that would be to undertake with a confident mind the training rules—abstention from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from distilled and fermented intoxicants which are the basis for heedlessness; … more fruitful than that would be to develop a mind of loving-kindness, even for as long as it takes to inhale a fragrance. This would be more fruitful than that.”

‘‘ယဉ္စ, ဂဟပတိ, ဝေလာမော ဗြာဟ္မဏော ဒါနံ အဒါသိ မဟာဒါနံ, ယော စေကံ ဒိဋ္ဌိသမ္ပန္နံ ဘောဇေယျ… ယော စ သတံ ဒိဋ္ဌိသမ္ပန္နာနံ ဘောဇေယျ, ယော စေကံ သကဒါဂါမိံ ဘောဇေယျ… ယော စ သတံ သကဒါဂါမီနံ ဘောဇေယျ, ယော စေကံ အနာဂါမိံ ဘောဇေယျ… ယော စ သတံ အနာဂါမီနံ ဘောဇေယျ, ယော စေကံ အရဟန္တံ ဘောဇေယျ… ယော စ သတံ အရဟန္တာနံ ဘောဇေယျ, ယော စေကံ ပစ္စေကဗုဒ္ဓံ ဘောဇေယျ… ယော စ သတံ ပစ္စေကဗုဒ္ဓါနံ ဘောဇေယျ, ယော စ တထာဂတံ အရဟန္တံ သမ္မာသမ္ဗုဒ္ဓံ ဘောဇေယျ… ယော စ ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ ဘောဇေယျ, ယော စ စာတုဒ္ဒိသံ သံဃံ ဥဒ္ဒိဿ ဝိဟာရံ ကာရာပေယျ… ယော စ ပသန္နစိတ္တော ဗုဒ္ဓဉ္စ ဓမ္မဉ္စ သံဃဉ္စ သရဏံ ဂစ္ဆေယျ, ယော စ ပသန္နစိတ္တော သိက္ခာပဒါနိ သမာဒိယေယျ – ပါဏာတိပါတာ ဝေရမဏိံ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ဝေရမဏိံ, ယော စ အန္တမသော ဂန္ဓောဟနမတ္တမ္ပိ မေတ္တစိတ္တံ ဘာဝေယျ, ယော စ အစ္ဆရာသံဃာတမတ္တမ္ပိ အနိစ္စသညံ ဘာဝေယျ, ဣဒံ တတော မဟပ္ဖလတရ’’န္တိ. ဒသမံ.

“Householder, more fruitful than the great gift that the brahmin Velāma gave is to feed one person accomplished in view; … more fruitful than feeding a hundred persons accomplished in view is to feed one once-returner; … more fruitful than feeding a hundred once-returners is to feed one non-returner; … more fruitful than feeding a hundred non-returners is to feed one Arahant; … more fruitful than feeding a hundred Arahants is to feed one Paccekabuddha; … more fruitful than feeding a hundred Paccekabuddhas is to feed the Tathāgata, the Arahant, the Perfectly Enlightened One; … more fruitful than feeding the Tathāgata is to feed the Sangha of bhikkhus headed by the Buddha; … more fruitful than feeding the Sangha of bhikkhus headed by the Buddha is to have a monastery built dedicated to the Sangha of the four quarters; … more fruitful than having a monastery built dedicated to the Sangha of the four quarters is to go for refuge with a confident mind to the Buddha, the Dhamma, and the Sangha; … more fruitful than going for refuge with a confident mind is to undertake with a confident mind the training rules—abstinence from killing living beings… abstinence from distilled and fermented intoxicants which are the basis for heedlessness; … more fruitful than undertaking the training rules is to develop a mind of loving-kindness, even for as long as it takes to inhale a fragrance; and should one develop the perception of impermanence, even for the duration of a finger-snap, this would be of much greater fruit than that.”

သီဟနာဒဝဂ္ဂေါ ဒုတိယော.

The Second Chapter on the Lion’s Roar.

တဿုဒ္ဒါနံ –

The summary:

နာဒေါ သဥပါဒိသေသော စ, ကောဋ္ဌိကေန သမိဒ္ဓိနာ;

ဂဏ္ဍသညာ ကုလံ မေတ္တာ, ဒေဝတာ ဝေလာမေန စာတိ.

Nāda, Saupādisesa, Koṭṭhika, Samiddhi, Saññā, Kula, Mettā, Devatā, and Velāma.

၃. သတ္တာဝါသဝဂ္ဂေါ

3. The Chapter on the Abodes of Beings

၁. တိဌာနသုတ္တံ

1. The Three Grounds

၂၁. ‘‘တီဟိ[Pg.198], ဘိက္ခဝေ, ဌာနေဟိ ဥတ္တရကုရုကာ မနုဿာ ဒေဝေ စ တာဝတိံသေ အဓိဂ္ဂဏှန္တိ ဇမ္ဗုဒီပကေ စ မနုဿေ. ကတမေဟိ တီဟိ? အမမာ, အပရိဂ္ဂဟာ, နိယတာယုကာ, ဝိသေသဂုဏာ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, တီဟိ ဌာနေဟိ ဥတ္တရကုရုကာ မနုဿာ ဒေဝေ စ တာဝတိံသေ အဓိဂ္ဂဏှန္တိ ဇမ္ဗုဒီပကေ စ မနုဿေ.

21. “Bhikkhus, on three grounds the humans of Uttarakuru surpass the Tāvatiṃsa devas and the humans of Jambudīpa. What three? They are without possessiveness and acquisitions, they have a fixed lifespan, and they possess special qualities. It is on these three grounds, bhikkhus, that the humans of Uttarakuru surpass the Tāvatiṃsa devas and the humans of Jambudīpa.”

‘‘တီဟိ, ဘိက္ခဝေ, ဌာနေဟိ ဒေဝါ တာဝတိံသာ ဥတ္တရကုရုကေ စ မနုဿေ အဓိဂ္ဂဏှန္တိ ဇမ္ဗုဒီပကေ စ မနုဿေ. ကတမေဟိ တီဟိ? ဒိဗ္ဗေန အာယုနာ, ဒိဗ္ဗေန ဝဏ္ဏေန, ဒိဗ္ဗေန သုခေန – ဣမေဟိ ခေါ, ဘိက္ခဝေ, တီဟိ ဌာနေဟိ ဒေဝါ တာဝတိံသာ ဥတ္တရကုရုကေ စ မနုဿေ အဓိဂ္ဂဏှန္တိ ဇမ္ဗုဒီပကေ စ မနုဿေ.

“Bhikkhus, on three grounds the Tāvatiṃsa devas surpass the humans of Uttarakuru and the humans of Jambudīpa. What three? By means of their divine lifespan, divine beauty, and divine happiness. It is on these three grounds, bhikkhus, that the Tāvatiṃsa devas surpass the humans of Uttarakuru and the humans of Jambudīpa.”

‘‘တီဟိ, ဘိက္ခဝေ, ဌာနေဟိ ဇမ္ဗုဒီပကာ မနုဿာ ဥတ္တရကုရုကေ စ မနုဿေ အဓိဂ္ဂဏှန္တိ ဒေဝေ စ တာဝတိံသေ. ကတမေဟိ တီဟိ? သူရာ, သတိမန္တော, ဣဓ ဗြဟ္မစရိယဝါသော – ဣမေဟိ ခေါ, ဘိက္ခဝေ, တီဟိ ဌာနေဟိ ဇမ္ဗုဒီပကာ မနုဿာ ဥတ္တရကုရုကေ စ မနုဿေ အဓိဂ္ဂဏှန္တိ ဒေဝေ စ တာဝတိံသေ’’တိ. ပဌမံ.

Bhikkhus, on three grounds the humans of Jambudīpa surpass the humans of Uttarakuru and the Tāvatiṃsa devas. What three? They are courageous, mindful, and here the holy life is lived. It is on these three grounds, bhikkhus, that the humans of Jambudīpa surpass the humans of Uttarakuru and the Tāvatiṃsa devas. First.

၂. အဿခဠုင်္ကသုတ္တံ

2. The Sutta on the Wretched Horses

၂၂. ‘‘တယော စ, ဘိက္ခဝေ, အဿခဠုင်္ကေ ဒေသေဿာမိ တယော စ ပုရိသခဠုင်္ကေ တယော စ အဿပရဿေ တယော စ ပုရိသပရဿေ တယော စ ဘဒ္ဒေ အဿာဇာနီယေ တယော စ ဘဒ္ဒေ ပုရိသာဇာနီယေ. တံ သုဏာထ.

22. Bhikkhus, I shall teach of the three wretched horses and the three wretched persons; the three superior horses and the three superior persons; and the three excellent thoroughbred horses and the three excellent thoroughbred persons. Listen to that.

‘‘ကတမေ စ, ဘိက္ခဝေ, တယော အဿခဠုင်္ကာ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော အဿခဠုင်္ကော ဇဝသမ္ပန္နော ဟောတိ, န ဝဏ္ဏသမ္ပန္နော, န အာရောဟပရိဏာဟသမ္ပန္နော. ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော အဿခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ, န အာရောဟပရိဏာဟသမ္ပန္နော. ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော အဿခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော အဿခဠုင်္ကာ.

And what, bhikkhus, are the three wretched horses? Here, bhikkhus, a certain wretched horse is endowed with speed, but not with beauty, nor with height and girth. Then, bhikkhus, a certain wretched horse is endowed with speed and with beauty, but not with height and girth. Then, bhikkhus, a certain wretched horse is endowed with speed, with beauty, and with height and girth. These, bhikkhus, are the three wretched horses.

‘‘ကတမေ [Pg.199] စ, ဘိက္ခဝေ, တယော ပုရိသခဠုင်္ကာ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော ဟောတိ, န ဝဏ္ဏသမ္ပန္နော, န အာရောဟပရိဏာဟသမ္ပန္နော. ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ, န အာရောဟပရိဏာဟသမ္ပန္နော. ဣဓ ပန, ဘိက္ခဝေ, ဧကစ္စော ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ.

And what, bhikkhus, are the three wretched persons? Here, bhikkhus, a certain wretched person is endowed with speed, but not with beauty, nor with height and girth. Then, bhikkhus, a certain wretched person is endowed with speed and with beauty, but not with height and girth. Then, bhikkhus, a certain wretched person is endowed with speed, with beauty, and with height and girth.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော ဟောတိ, န ဝဏ္ဏသမ္ပန္နော န အာရောဟပရိဏာဟသမ္ပန္နော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ ဒုက္ခသမုဒယော’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ ဒုက္ခနိရောဓော’တိ ယထာဘူတံ ပဇာနာတိ, ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနာတိ. ဣဒမဿ ဇဝသ္မိံ ဝဒါမိ. အဘိဓမ္မေ ခေါ ပန အဘိဝိနယေ ပဉှံ ပုဋ္ဌော သံသာဒေတိ, နော ဝိဿဇ္ဇေတိ. ဣဒမဿ န ဝဏ္ဏသ္မိံ ဝဒါမိ. န ခေါ ပန လာဘီ ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ. ဣဒမဿ န အာရောဟပရိဏာဟသ္မိံ ဝဒါမိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော ဟောတိ, န ဝဏ္ဏသမ္ပန္နော န အာရောဟပရိဏာဟသမ္ပန္နော.

And how, bhikkhus, is a wretched person endowed with speed, but not with beauty nor with height and girth? Here, bhikkhus, a bhikkhu understands as it truly is: ‘This is suffering’; he understands as it truly is: ‘This is the origin of suffering’; he understands as it truly is: ‘This is the cessation of suffering’; he understands as it truly is: ‘This is the path leading to the cessation of suffering.’ This, I say, is his speed. But when asked a question on the Abhidhamma and the Abhivinaya, he falters and cannot answer. This, I say, is not his beauty. And he is not a recipient of robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is not his height and girth. It is in this way, bhikkhus, that a wretched person is endowed with speed, but not with beauty nor with height and girth.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ, န အာရောဟပရိဏာဟသမ္ပန္နော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ ပဇာနာတိ…ပေ… ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနာတိ. ဣဒမဿ ဇဝသ္မိံ ဝဒါမိ. အဘိဓမ္မေ ခေါ ပန အဘိဝိနယေ ပဉှံ ပုဋ္ဌော ဝိဿဇ္ဇေတိ, နော သံသာဒေတိ. ဣဒမဿ ဝဏ္ဏသ္မိံ ဝဒါမိ. န ခေါ ပန လာဘီ ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ. ဣဒမဿ န အာရောဟပရိဏာဟသ္မိံ ဝဒါမိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ, န အာရောဟပရိဏာဟသမ္ပန္နော.

And how, bhikkhus, is a wretched person endowed with speed and with beauty, but not with height and girth? Here, bhikkhus, a bhikkhu understands as it truly is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering.’ This, I say, is his speed. And when asked a question on the Abhidhamma and the Abhivinaya, he answers and does not falter. This, I say, is his beauty. But he is not a recipient of robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is not his height and girth. It is in this way, bhikkhus, that a wretched person is endowed with speed and with beauty, but not with height and girth.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ ပဇာနာတိ…ပေ… ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနာတိ. ဣဒမဿ ဇဝသ္မိံ ဝဒါမိ. အဘိဓမ္မေ ခေါ ပန အဘိဝိနယေ ပဉှံ ပုဋ္ဌော ဝိဿဇ္ဇေတိ, နော သံသာဒေတိ. ဣဒမဿ ဝဏ္ဏသ္မိံ ဝဒါမိ. လာဘီ ခေါ ပန [Pg.200] ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ. ဣဒမဿ အာရောဟပရိဏာဟသ္မိံ ဝဒါမိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုရိသခဠုင်္ကော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ပုရိသခဠုင်္ကာ.

And how, bhikkhus, is a wretched person endowed with speed, with beauty, and with height and girth? Here, bhikkhus, a bhikkhu understands as it truly is: ‘This is suffering’ … ‘This is the path leading to the cessation of suffering.’ This, I say, is his speed. And when asked a question on the Abhidhamma and the Abhivinaya, he answers and does not falter. This, I say, is his beauty. And he is a recipient of robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is his height and girth. It is in this way, bhikkhus, that a wretched person is endowed with speed, with beauty, and with height and girth. These, bhikkhus, are the three wretched persons.

‘‘ကတမေ စ, ဘိက္ခဝေ, တယော အဿပရဿာ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော အဿပရဿော…ပေ… ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော အဿပရဿာ.

And what, bhikkhus, are the three superior horses? Here, bhikkhus, a certain superior horse is endowed with speed, but not with beauty nor with height and girth; another is endowed with speed and beauty, but not with height and girth; and another is endowed with speed, beauty, and height and girth. These, bhikkhus, are the three superior horses.

‘‘ကတမေ စ, ဘိက္ခဝေ, တယော ပုရိသပရဿာ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုရိသပရဿော…ပေ… ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ.

And what, bhikkhus, are the three superior persons? Here, bhikkhus, a certain superior person is endowed with speed, but not with beauty nor with height and girth; another is endowed with speed and beauty, but not with height and girth; and another is endowed with speed, beauty, and height and girth.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုရိသပရဿော…ပေ… ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ, တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ. ဣဒမဿ ဇဝသ္မိံ ဝဒါမိ. အဘိဓမ္မေ ခေါ ပန အဘိဝိနယေ ပဉှံ ပုဋ္ဌော ဝိဿဇ္ဇေတိ, နော သံသာဒေတိ. ဣဒမဿ ဝဏ္ဏသ္မိံ ဝဒါမိ. လာဘီ ခေါ ပန ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ. ဣဒမဿ အာရောဟပရိဏာဟသ္မိံ ဝဒါမိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုရိသပရဿော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ပုရိသပရဿာ.

And how, Bhikkhus, is a superior person... endowed with speed, with beauty, and with height and girth? Here, Bhikkhus, with the complete destruction of the five lower fetters, a bhikkhu arises through spontaneous rebirth, is one who will attain Parinibbāna there, and is not liable to return from that world. This, I say, is his speed. Moreover, when asked a question on the higher Dhamma and the higher discipline, he answers and does not falter. This, I say, is his beauty. And he is a recipient of robes, almsfood, lodgings, and medicines and provisions for the sick. This, I say, is his height and girth. It is in this way, Bhikkhus, that a superior person is endowed with speed, with beauty, and with height and girth. These, Bhikkhus, are the three superior persons.

‘‘ကတမေ စ, ဘိက္ခဝေ, တယော ဘဒ္ဒါ အဿာဇာနီယာ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ဘဒ္ဒေါ အဿာဇာနီယော…ပေ… ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ဘဒ္ဒါ အဿာဇာနီယာ.

And what, Bhikkhus, are the three excellent thoroughbred horses? Here, Bhikkhus, a certain excellent thoroughbred horse... is endowed with speed, endowed with beauty, and endowed with height and girth. These, Bhikkhus, are the three excellent thoroughbred horses.

‘‘ကတမေ စ, ဘိက္ခဝေ, တယော ဘဒ္ဒါ ပုရိသာဇာနီယာ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ဘဒ္ဒေါ ပုရိသာဇာနီယော…ပေ… ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ.

And what, Bhikkhus, are the three fine thoroughbred persons? Here, Bhikkhus, a certain fine thoroughbred person... is endowed with speed, endowed with beauty, and endowed with stature and build.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘဒ္ဒေါ ပုရိသာဇာနီယော…ပေ… ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ [Pg.201] သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဣဒမဿ ဇဝသ္မိံ ဝဒါမိ. အဘိဓမ္မေ ခေါ ပန အဘိဝိနယေ ပဉှံ ပုဋ္ဌော ဝိဿဇ္ဇေတိ, နော သံသာဒေတိ. ဣဒမဿ ဝဏ္ဏသ္မိံ ဝဒါမိ. လာဘီ ခေါ ပန ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ. ဣဒမဿ အာရောဟပရိဏာဟသ္မိံ ဝဒါမိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘဒ္ဒေါ ပုရိသာဇာနီယော ဇဝသမ္ပန္နော စ ဟောတိ ဝဏ္ဏသမ္ပန္နော စ အာရောဟပရိဏာဟသမ္ပန္နော စ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ဘဒ္ဒါ ပုရိသာဇာနီယာ’’တိ. ဒုတိယံ.

And how, Bhikkhus, is a fine thoroughbred person... endowed with speed, endowed with beauty, and endowed with stature and build? Here, Bhikkhus, a bhikkhu, through the destruction of the taints, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, enters and dwells in it. This, I say, is his speed. Moreover, when asked a question on the higher Dhamma and the higher discipline, he answers and does not falter. This, I say, is his beauty. And he is a recipient of robes, almsfood, lodgings, and medicinal requisites for the sick. This, I say, is his stature and build. Thus, Bhikkhus, a fine thoroughbred person is endowed with speed, endowed with beauty, and endowed with stature and build. These, Bhikkhus, are the three fine thoroughbred persons.

၃. တဏှာမူလကသုတ္တံ

3. The Discourse on What is Rooted in Craving

၂၃. ‘‘နဝ, ဘိက္ခဝေ, တဏှာမူလကေ ဓမ္မေ ဒေသေဿာမိ, တံ သုဏာထ. ကတမေ စ, ဘိက္ခဝေ, နဝ တဏှာမူလကာ ဓမ္မာ? တဏှံ ပဋိစ္စ ပရိယေသနာ, ပရိယေသနံ ပဋိစ္စ လာဘော, လာဘံ ပဋိစ္စ ဝိနိစ္ဆယော, ဝိနိစ္ဆယံ ပဋိစ္စ ဆန္ဒရာဂေါ, ဆန္ဒရာဂံ ပဋိစ္စ အဇ္ဈောသာနံ, အဇ္ဈောသာနံ ပဋိစ္စ ပရိဂ္ဂဟော, ပရိဂ္ဂဟံ ပဋိစ္စ မစ္ဆရိယံ, မစ္ဆရိယံ ပဋိစ္စ အာရက္ခော, အာရက္ခာဓိကရဏံ ဒဏ္ဍာဒါနံ သတ္ထာဒါနံ ကလဟဝိဂ္ဂဟဝိဝါဒတုဝံတုဝံပေသုညမုသာဝါဒါ အနေကေ ပါပကာ အကုသလာ ဓမ္မာ သမ္ဘဝန္တိ. ဣမေ ခေါ, ဘိက္ခဝေ, နဝ တဏှာမူလကာ ဓမ္မာ’’တိ. တတိယံ.

23. Bhikkhus, I will teach you nine phenomena rooted in craving. Listen to that. And what, Bhikkhus, are the nine phenomena rooted in craving? Dependent on craving, seeking comes to be. Dependent on seeking, acquisition comes to be. Dependent on acquisition, decision-making comes to be. Dependent on decision-making, desire and lust come to be. Dependent on desire and lust, attachment comes to be. Dependent on attachment, possessiveness comes to be. Dependent on possessiveness, stinginess comes to be. Dependent on stinginess, guarding comes to be. With guarding as the cause, the taking up of rods, the taking up of weapons, quarrels, brawls, disputes, recrimination, slander, and false speech come to be; numerous other evil, unwholesome states arise. These, Bhikkhus, are the nine phenomena rooted in craving.

၄. သတ္တာဝါသသုတ္တံ

4. The Discourse on the Abodes of Beings

၂၄. ‘‘နဝယိမေ, ဘိက္ခဝေ, သတ္တာဝါသာ. ကတမေ နဝ? သန္တိ, ဘိက္ခဝေ, သတ္တာ နာနတ္တကာယာ နာနတ္တသညိနော, သေယျထာပိ မနုဿာ, ဧကစ္စေ စ ဒေဝါ, ဧကစ္စေ စ ဝိနိပါတိကာ. အယံ ပဌမော သတ္တာဝါသော.

24. Bhikkhus, there are these nine abodes of beings. What are the nine? There are, Bhikkhus, beings who are diverse in body and diverse in perception, such as human beings, some devas, and some beings in the states of deprivation. This is the first abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ နာနတ္တကာယာ ဧကတ္တသညိနော, သေယျထာပိ ဒေဝါ ဗြဟ္မကာယိကာ ပဌမာဘိနိဗ္ဗတ္တာ. အယံ ဒုတိယော သတ္တာဝါသော.

There are, Bhikkhus, beings who are diverse in body and singular in perception, such as the devas of Brahmā’s retinue who are first reborn there. This is the second abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ ဧကတ္တကာယာ နာနတ္တသညိနော, သေယျထာပိ ဒေဝါ အာဘဿရာ. အယံ တတိယော သတ္တာဝါသော.

There are, Bhikkhus, beings who are singular in body and diverse in perception, such as the Ābhassara devas. This is the third abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ ဧကတ္တကာယာ ဧကတ္တသညိနော, သေယျထာပိ ဒေဝါ သုဘကိဏှာ. အယံ စတုတ္ထော သတ္တာဝါသော.

There are, Bhikkhus, beings who are singular in body and singular in perception, such as the Subhakiṇha devas. This is the fourth abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ အသညိနော အပ္ပဋိသံဝေဒိနော, သေယျထာပိ ဒေဝါ အသညသတ္တာ. အယံ ပဉ္စမော သတ္တာဝါသော.

There are, Bhikkhus, beings who are non-percipient and non-experiencing, such as the non-percipient devas. This is the fifth abode of beings.

‘‘သန္တိ[Pg.202], ဘိက္ခဝေ, သတ္တာ သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနူပဂါ. အယံ ဆဋ္ဌော သတ္တာဝါသော.

There are, Bhikkhus, beings who, by completely transcending perceptions of form, by the passing away of perceptions of resistance, and by not attending to perceptions of diversity, percipient that ‘space is infinite,’ have attained the sphere of the infinity of space. This is the sixth abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနူပဂါ. အယံ သတ္တမော သတ္တာဝါသော.

There are, Bhikkhus, beings who, by completely transcending the sphere of the infinity of space, percipient that ‘consciousness is infinite,’ have attained the sphere of the infinity of consciousness. This is the seventh abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနူပဂါ. အယံ အဋ္ဌမော သတ္တာဝါသော.

There are, Bhikkhus, beings who, by completely transcending the sphere of the infinity of consciousness, percipient that ‘there is nothing,’ have attained the sphere of nothingness. This is the eighth abode of beings.

‘‘သန္တိ, ဘိက္ခဝေ, သတ္တာ သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနူပဂါ. အယံ နဝမော သတ္တာဝါသော. ဣမေ ခေါ, ဘိက္ခဝေ, နဝ သတ္တာဝါသာ’’တိ. စတုတ္ထံ.

There are, Bhikkhus, beings who, by completely transcending the sphere of nothingness, have attained the sphere of neither-perception-nor-non-perception. This is the ninth abode of beings. These, Bhikkhus, are the nine abodes of beings.

၅. ပညာသုတ္တံ

5. The Discourse on Wisdom

၂၅. ‘‘ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခုနော ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ, တဿေတံ, ဘိက္ခဝေ, ဘိက္ခုနော ကလ္လံ ဝစနာယ – ‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ.

25. Bhikkhus, when a bhikkhu’s mind is well cultivated with wisdom, it is then fitting for that bhikkhu to declare: ‘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, I understand.’

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခုနော ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ? ‘ဝီတရာဂံ မေ စိတ္တ’န္တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘ဝီတဒေါသံ မေ စိတ္တ’န္တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘ဝီတမောဟံ မေ စိတ္တ’န္တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အသရာဂဓမ္မံ မေ စိတ္တ’န္တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အသဒေါသဓမ္မံ မေ စိတ္တ’န္တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အသမောဟဓမ္မံ မေ စိတ္တ’န္တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အနာဝတ္တိဓမ္မံ မေ စိတ္တံ ကာမဘဝါယာ’တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အနာဝတ္တိဓမ္မံ မေ စိတ္တံ ရူပဘဝါယာ’တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အနာဝတ္တိဓမ္မံ မေ စိတ္တံ အရူပဘဝါယာ’တိ ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ. ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခုနော ပညာယ စိတ္တံ သုပရိစိတံ ဟောတိ, တဿေတံ, ဘိက္ခဝေ, ဘိက္ခုနော ကလ္လံ ဝစနာယ – ‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ. ပဉ္စမံ.

“And how, bhikkhus, is a bhikkhu’s mind well cultivated with wisdom? ‘My mind is without lust,’ thus his mind is well cultivated with wisdom. ‘My mind is without hatred,’ thus his mind is well cultivated with wisdom. ‘My mind is without delusion,’ thus his mind is well cultivated with wisdom. ‘My mind is not of a nature to be lustful,’ thus his mind is well cultivated with wisdom. ‘My mind is not of a nature to be hateful,’ thus his mind is well cultivated with wisdom. ‘My mind is not of a nature to be deluded,’ thus his mind is well cultivated with wisdom. ‘My mind is not of a nature to return to the sensual realm of existence,’ thus his mind is well cultivated with wisdom. ‘My mind is not of a nature to return to the form realm of existence,’ thus his mind is well cultivated with wisdom. ‘My mind is not of a nature to return to the formless realm of existence,’ thus his mind is well cultivated with wisdom. Indeed, bhikkhus, when a bhikkhu’s mind is well cultivated with wisdom, it is then fitting for that bhikkhu to declare: ‘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, I understand.’” The Fifth.

၆. သိလာယူပသုတ္တံ

6. The Discourse on the Stone Pillar

၂၆. ဧကံ [Pg.203] သမယံ အာယသ္မာ စ သာရိပုတ္တော အာယသ္မာ စ စန္ဒိကာပုတ္တော ရာဇဂဟေ ဝိဟရန္တိ ဝေဠုဝနေ ကလန္ဒကနိဝါပေ. တတြ ခေါ အာယသ္မာ စန္ဒိကာပုတ္တော ဘိက္ခူ အာမန္တေသိ ( ) – ‘‘ဒေဝဒတ္တော, အာဝုသော, ဘိက္ခူနံ ဧဝံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ‘ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ.

26. At one time the Venerable Sāriputta and the Venerable Candikāputta were dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. There, the Venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’”

ဧဝံ ဝုတ္တေ အာယသ္မာ သာရိပုတ္တော အာယသ္မန္တံ စန္ဒိကာပုတ္တံ ဧတဒဝေါစ – ‘‘န ခေါ, အာဝုသော စန္ဒိကာပုတ္တ, ဒေဝဒတ္တော ဘိက္ခူနံ ဧဝံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’တိ. ဧဝဉ္စ ခေါ, အာဝုသော, စန္ဒိကာပုတ္တ, ဒေဝဒတ္တော ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ.

When this was said, the Venerable Sāriputta said this to the Venerable Candikāputta: “Not so, friend Candikāputta, Devadatta does not teach the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’ Rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is well cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’”

ဒုတိယမ္ပိ ခေါ အာယသ္မာ စန္ဒိကာပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘ဒေဝဒတ္တော, အာဝုသော, ဘိက္ခူနံ ဧဝံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ. ဒုတိယမ္ပိ ခေါ အာယသ္မာ သာရိပုတ္တော အာယသ္မန္တံ စန္ဒိကာပုတ္တံ ဧတဒဝေါစ – ‘‘န ခေါ, အာဝုသော စန္ဒိကာပုတ္တ, ဒေဝဒတ္တော ဘိက္ခူနံ ဧဝံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’တိ. ဧဝဉ္စ ခေါ, အာဝုသော စန္ဒိကာပုတ္တ, ဒေဝဒတ္တော ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ.

For a second time, the Venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’” For a second time, the Venerable Sāriputta said this to the Venerable Candikāputta: “Not so, friend Candikāputta, Devadatta does not teach the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’ Rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is well cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’”

တတိယမ္ပိ [Pg.204] ခေါ အာယသ္မာ စန္ဒိကာပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘ဒေဝဒတ္တော, အာဝုသော, ဘိက္ခူနံ ဧဝံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ. တတိယမ္ပိ ခေါ အာယသ္မာ သာရိပုတ္တော အာယသ္မန္တံ စန္ဒိကာပုတ္တံ ဧတဒဝေါစ – ‘‘န ခေါ, အာဝုသော စန္ဒိကာပုတ္တ, ဒေဝဒတ္တော ဘိက္ခူနံ ဧဝံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’တိ. ဧဝဉ္စ ခေါ, အာဝုသော စန္ဒိကာပုတ္တ, ဒေဝဒတ္တော ဘိက္ခူနံ ဓမ္မံ ဒေသေတိ – ‘ယတော ခေါ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ, တဿေတံ ဘိက္ခုနော ကလ္လံ ဝေယျာကရဏာယ – ခီဏာ ဇာတိ, ဝုသိတံ ဗြဟ္မစရိယံ, ကတံ ကရဏီယံ, နာပရံ ဣတ္ထတ္တာယာတိ ပဇာနာမီ’’’တိ.

For a third time, the Venerable Candikāputta addressed the bhikkhus: “Friends, Devadatta teaches the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’” For a third time, the Venerable Sāriputta said this to the Venerable Candikāputta: “Not so, friend Candikāputta, Devadatta does not teach the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’ Rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: ‘Friends, when a bhikkhu’s mind is well cultivated by the mind, it is then proper for that bhikkhu to declare: “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, I understand.”’”

‘‘ကထဉ္စ, အာဝုသော, ဘိက္ခုနော စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ? ‘ဝီတရာဂံ မေ စိတ္တ’န္တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘ဝီတဒေါသံ မေ စိတ္တ’န္တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘ဝီတမောဟံ မေ စိတ္တ’န္တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အသရာဂဓမ္မံ မေ စိတ္တ’န္တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အသဒေါသဓမ္မံ မေ စိတ္တ’န္တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အသမောဟဓမ္မံ မေ စိတ္တ’န္တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အနာဝတ္တိဓမ္မံ မေ စိတ္တံ ကာမဘဝါယာ’တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အနာဝတ္တိဓမ္မံ မေ စိတ္တံ ရူပဘဝါယာ’တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ; ‘အနာဝတ္တိဓမ္မံ မေ စိတ္တံ အရူပဘဝါယာ’တိ စေတသာ စိတ္တံ သုပရိစိတံ ဟောတိ. ဧဝံ သမ္မာ ဝိမုတ္တစိတ္တဿ ခေါ, အာဝုသော, ဘိက္ခုနော ဘုသာ စေပိ စက္ခုဝိညေယျာ ရူပါ စက္ခုဿ အာပါထံ အာဂစ္ဆန္တိ, နေဝဿ စိတ္တံ ပရိယာဒိယန္တိ; အမိဿီကတမေဝဿ စိတ္တံ ဟောတိ ဌိတံ အာနေဉ္ဇပ္ပတ္တံ, ဝယံ စဿာနုပဿတိ.

“And how, friend, is a bhikkhu’s mind well-acquainted by means of his mind? The mind is well-acquainted by means of the mind thus: ‘My mind is free from lust’; the mind is well-acquainted by means of the mind thus: ‘My mind is free from hatred’; the mind is well-acquainted by means of the mind thus: ‘My mind is free from delusion’; the mind is well-acquainted by means of the mind thus: ‘My mind is not of a lustful nature’; the mind is well-acquainted by means of the mind thus: ‘My mind is not of a hateful nature’; the mind is well-acquainted by means of the mind thus: ‘My mind is not of a deluded nature’; the mind is well-acquainted by means of the mind thus: ‘My mind is of a nature not to return to sensual existence’; the mind is well-acquainted by means of the mind thus: ‘My mind is of a nature not to return to form existence’; the mind is well-acquainted by means of the mind thus: ‘My mind is of a nature not to return to formless existence.’ For a bhikkhu whose mind is thus well-liberated, friend, even if powerful forms cognizable by the eye come into the range of his eye, they do not overcome his mind. His mind remains unmingled, steadfast, having attained the imperturbable, and he observes their passing away.”

‘‘သေယျထာပိ, အာဝုသော, သိလာယူပေါ သောဠသကုက္ကုကော. တဿဿု အဋ္ဌ ကုက္ကူ ဟေဋ္ဌာ နေမင်္ဂမာ, အဋ္ဌ ကုက္ကူ ဥပရိ နေမဿ. အထ ပုရတ္ထိမာယ စေပိ ဒိသာယ အာဂစ္ဆေယျ ဘုသာ ဝါတဝုဋ္ဌိ, နေဝ နံ သင်္ကမ္ပေယျ န သမ္ပဝေဓေယျ; အထ ပစ္ဆိမာယ… အထ ဥတ္တရာယ… အထ ဒက္ခိဏာယ စေပိ ဒိသာယ [Pg.205] အာဂစ္ဆေယျ ဘုသာ ဝါတဝုဋ္ဌိ, နေဝ နံ သင်္ကမ္ပေယျ န သမ္ပဝေဓေယျ. တံ ကိဿ ဟေတု? ဂမ္ဘီရတ္တာ, အာဝုသော, နေမဿ, သုနိခါတတ္တာ သိလာယူပဿ. ဧဝမေဝံ ခေါ, အာဝုသော, သမ္မာ ဝိမုတ္တစိတ္တဿ ဘိက္ခုနော ဘုသာ စေပိ စက္ခုဝိညေယျာ ရူပါ စက္ခုဿ အာပါထံ အာဂစ္ဆန္တိ, နေဝဿ စိတ္တံ ပရိယာဒိယန္တိ; အမိဿီကတမေဝဿ စိတ္တံ ဟောတိ ဌိတံ အာနေဉ္ဇပ္ပတ္တံ, ဝယံ စဿာနုပဿတိ.

“Suppose, friend, there was a stone pillar sixteen cubits long, of which eight cubits were sunk in the foundation pit and eight were above the foundation pit. If a fierce squall of wind and rain were to come from the east, it would not shake it or cause it to tremble. If it were to come from the west… from the north… from the south, it would not shake it or cause it to tremble. For what reason? Because, friend, the foundation pit is deep and the stone pillar is well-planted. So too, friend, for a bhikkhu whose mind is well-liberated, even if powerful forms cognizable by the eye come into the range of his eye, they do not overcome his mind. His mind remains unmingled, steadfast, having attained the imperturbable, and he observes their passing away.”

‘‘ဘုသာ စေပိ သောတဝိညေယျာ သဒ္ဒါ… ဃာနဝိညေယျာ ဂန္ဓာ… ဇိဝှာဝိညေယျာ ရသာ… ကာယဝိညေယျာ ဖောဋ္ဌဗ္ဗာ… မနောဝိညေယျာ ဓမ္မာ မနဿ အာပါထံ အာဂစ္ဆန္တိ, နေဝဿ စိတ္တံ ပရိယာဒိယန္တိ; အမိဿီကတမေဝဿ စိတ္တံ ဟောတိ ဌိတံ အာနေဉ္ဇပ္ပတ္တံ, ဝယံ စဿာနုပဿတီ’’တိ. ဆဋ္ဌံ.

“Even if powerful sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tactile objects cognizable by the body… mental phenomena cognizable by the mind come into the range of his mind, they do not overcome his mind. His mind remains unmingled, steadfast, having attained the imperturbable, and he observes their passing away.” The Sixth.

၇. ပဌမဝေရသုတ္တံ

7. The First Discourse on Animosities

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

27. Then the householder Anāthapiṇḍika went to the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the householder Anāthapiṇḍika as he was sitting to one side:

‘‘ယတော ခေါ, ဂဟပတိ, အရိယသာဝကဿ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ, စတူဟိ စ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ, သော အာကင်္ခမာနော အတ္တနာဝ အတ္တာနံ ဗျာကရေယျ – ‘ခီဏနိရယောမှိ ခီဏတိရစ္ဆာနယောနိ ခီဏပေတ္တိဝိသယော ခီဏာပါယဒုဂ္ဂတိဝိနိပါတော, သောတာပန္နောဟမသ္မိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော’’’တိ.

“Householder, when for a noble disciple the five fears and animosities have subsided, and he is endowed with the four factors of stream-entry, he may, if he wishes, declare of himself: ‘I am finished with hell, finished with the animal realm, finished with the domain of ghosts, finished with the plane of misery, the bad destination, the lower world. I am a stream-enterer, no longer subject to downfall, certain, destined for enlightenment.’”

‘‘ကတမာနိ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ? ယံ, ဂဟပတိ, ပါဏာတိပါတီ ပါဏာတိပါတပစ္စယာ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ, ပါဏာတိပါတာ ပဋိဝိရတော နေဝ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, န သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, န စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ. ပါဏာတိပါတာ ပဋိဝိရတဿ ဧဝံ တံ ဘယံ ဝေရံ ဝူပသန္တံ ဟောတိ.

“What are the five fears and animosities that have subsided? Householder, one who takes life, on account of taking life, generates fear and animosity in this very life, generates fear and animosity in the life to come, and experiences mental suffering and displeasure. But one who abstains from taking life does not generate fear and animosity in this very life, does not generate fear and animosity in the life to come, and does not experience mental suffering and displeasure. For one who abstains from taking life, that fear and animosity has thus subsided.

‘‘ယံ, ဂဟပတိ, အဒိန္နာဒါယီ…ပေ… ကာမေသုမိစ္ဆာစာရီ… မုသာဝါဒီ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနပစ္စယာ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ [Pg.206] ပဋိသံဝေဒေတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော နေဝ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, န သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, န စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတဿ ဧဝံ တံ ဘယံ ဝေရံ ဝူပသန္တံ ဟောတိ. ဣမာနိ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ.

“Householder, one who takes what is not given… one who engages in sexual misconduct… one who speaks falsely… one who partakes of liquors, wines, and intoxicants, which are a basis for heedlessness, on account of partaking of them, generates fear and animosity in this very life, generates fear and animosity in the life to come, and experiences mental suffering and displeasure. But one who abstains from liquors, wines, and intoxicants, which are a basis for heedlessness, does not generate fear and animosity in this very life, does not generate fear and animosity in the life to come, and does not experience mental suffering and displeasure. For one who abstains from them, that fear and animosity has thus subsided. These are the five fears and animosities that have subsided.

‘‘ကတမေဟိ စတူဟိ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ? ဣဓ, ဂဟပတိ, အရိယသာဝကော ဗုဒ္ဓေ အဝေစ္စပ္ပသာဒေန သမန္နာဂတော ဟောတိ – ‘ဣတိပိ သော ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’’’တိ.

“With which four factors of stream-entry is he endowed? Here, householder, a noble disciple is endowed with unwavering confidence in the Buddha thus: ‘The Blessed One is an Arahant, a perfectly self-enlightened one, accomplished in knowledge and conduct, the Well-Gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’”

ဓမ္မေ အဝေစ္စပ္ပသာဒေန သမန္နာဂတော ဟောတိ – ‘သွာက္ခာတော ဘဂဝတာ ဓမ္မော သန္ဒိဋ္ဌိကော အကာလိကော ဧဟိပဿိကော ဩပနေယျိကော ပစ္စတ္တံ ဝေဒိတဗ္ဗော ဝိညူဟီ’တိ.

“He is endowed with unwavering confidence in the Dhamma thus: ‘The Dhamma has been well-expounded by the Blessed One, is visible here and now, timeless, inviting inspection, leading onwards, to be realized for themselves by the wise.’”

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.

He is endowed with unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed One’s disciples has practiced well; the Sangha of the Blessed One’s disciples has practiced uprightly; the Sangha of the Blessed One’s disciples has practiced methodically; the Sangha of the Blessed One’s disciples has practiced properly. That is, the four pairs of men, the eight individual persons—this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’

အရိယကန္တေဟိ သီလေဟိ သမန္နာဂတော ဟောတိ အခဏ္ဍေဟိ အစ္ဆိဒ္ဒေဟိ အသဗလေဟိ အကမ္မာသေဟိ ဘုဇိဿေဟိ ဝိညုပ္ပသတ္ထေဟိ အပရာမဋ္ဌေဟိ သမာဓိသံဝတ္တနိကေဟိ. ဣမေဟိ စတူဟိ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ.

He is endowed with virtues cherished by the noble ones, which are unbroken, unblemished, unspotted, unmarred, liberating, praised by the wise, not misapprehended, and conducive to concentration. He is endowed with these four factors of stream-entry.

‘‘ယတော ခေါ, ဂဟပတိ, အရိယသာဝကဿ ဣမာနိ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ, ဣမေဟိ စ စတူဟိ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ, သော အာကင်္ခမာနော အတ္တနာဝ အတ္တာနံ ဗျာကရေယျ – ‘ခီဏနိရယောမှိ ခီဏတိရစ္ဆာနယောနိ ခီဏပေတ္တိဝိသယော ခီဏာပါယဒုဂ္ဂတိဝိနိပါတော; သောတာပန္နောဟမသ္မိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော’’’တိ. သတ္တမံ.

Indeed, householder, when for a noble disciple these five fears and enmities have subsided, and he is endowed with these four factors of stream-entry, he may, if he so desires, declare of himself by himself: ‘Hell is destroyed for me, the animal realm is destroyed, the realm of ghosts is destroyed, the plane of misery, the bad destination, the state of downfall is destroyed. I am a stream-enterer, not subject to falling into states of woe, certain, and destined for enlightenment.’ Seventh.

၈. ဒုတိယဝေရသုတ္တံ

8. The Second Discourse on Fears and Enmities

၂၈. ‘‘ယတော [Pg.207] ခေါ, ဘိက္ခဝေ, အရိယသာဝကဿ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ, စတူဟိ စ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ, သော အာကင်္ခမာနော အတ္တနာဝ အတ္တာနံ ဗျာကရေယျ – ‘ခီဏနိရယောမှိ ခီဏတိရစ္ဆာနယောနိ ခီဏပေတ္တိဝိသယော ခီဏာပါယဒုဂ္ဂတိဝိနိပါတော; သောတာပန္နောဟမသ္မိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော’’’တိ.

28. Indeed, Bhikkhus, when for a noble disciple the five fears and enmities have subsided, and he is endowed with the four factors of stream-entry, he may, if he so desires, declare of himself by himself: ‘Hell is destroyed for me, the animal realm is destroyed, the realm of ghosts is destroyed, the plane of misery, the bad destination, the state of downfall is destroyed. I am a stream-enterer, not subject to falling into states of woe, certain, and destined for enlightenment.’

‘‘ကတမာနိ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ? ယံ, ဘိက္ခဝေ, ပါဏာတိပါတီ ပါဏာတိပါတပစ္စယာ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ, ပါဏာတိပါတာ ပဋိဝိရတော…ပေ… ဧဝံ တံ ဘယံ ဝေရံ ဝူပသန္တံ ဟောတိ.

What are the five fears and enmities that are stilled? Bhikkhus, one who takes life, on account of taking life, generates fear and enmity in the present existence and generates fear and enmity in a future existence, and he experiences mental suffering and displeasure. For one who abstains from taking life… thus that fear and enmity is stilled.

‘‘ယံ, ဘိက္ခဝေ, အဒိန္နာဒါယီ…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာယီ သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနပစ္စယာ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော နေဝ ဒိဋ္ဌဓမ္မိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, န သမ္ပရာယိကမ္ပိ ဘယံ ဝေရံ ပသဝတိ, န စေတသိကမ္ပိ ဒုက္ခံ ဒေါမနဿံ ပဋိသံဝေဒေတိ. သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတဿ ဧဝံ တံ ဘယံ ဝေရံ ဝူပသန္တံ ဟောတိ. ဣမာနိ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ.

Bhikkhus, one who takes what is not given… one who partakes of fermented and distilled intoxicants which are the basis for negligence, on account of partaking of fermented and distilled intoxicants which are the basis for negligence, generates fear and enmity in the present existence and generates fear and enmity in a future existence, and he experiences mental suffering and displeasure. For one who abstains from fermented and distilled intoxicants which are the basis for negligence, he does not generate fear and enmity in the present existence, nor does he generate fear and enmity in a future existence, nor does he experience mental suffering and displeasure. For one who abstains from fermented and distilled intoxicants which are the basis for negligence, thus that fear and enmity is stilled. These are the five fears and enmities that are stilled.

‘‘ကတမေဟိ စတူဟိ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, အရိယသာဝကော ဗုဒ္ဓေ အဝေစ္စပ္ပသာဒေန သမန္နာဂတော ဟောတိ – ‘ဣတိပိ သော ဘဂဝါ…ပေ… သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ’တိ. ဓမ္မေ…ပေ… သံဃေ… အရိယကန္တေဟိ သီလေဟိ သမန္နာဂတော ဟောတိ အခဏ္ဍေဟိ အစ္ဆိဒ္ဒေဟိ အသဗလေဟိ အကမ္မာသေဟိ ဘုဇိဿေဟိ ဝိညုပ္ပသတ္ထေဟိ အပရာမဋ္ဌေဟိ သမာဓိသံဝတ္တနိကေဟိ. ဣမေဟိ စတူဟိ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ.

With which four factors of stream-entry is he endowed? Here, Bhikkhus, a noble disciple is endowed with unwavering confidence in the Buddha thus: ‘For this reason, the Blessed One is… the Teacher of gods and humans, the Buddha, the Blessed One.’ In the Dhamma… In the Sangha… He is endowed with virtues cherished by the noble ones, which are unbroken, unblemished, unspotted, unmarred, liberating, praised by the wise, not misapprehended, and conducive to concentration. He is endowed with these four factors of stream-entry.

‘‘ယတော ခေါ, ဘိက္ခဝေ, အရိယသာဝကဿ ဣမာနိ ပဉ္စ ဘယာနိ ဝေရာနိ ဝူပသန္တာနိ ဟောန္တိ, ဣမေဟိ စ စတူဟိ သောတာပတ္တိယင်္ဂေဟိ သမန္နာဂတော ဟောတိ, သော အာကင်္ခမာနော အတ္တနာဝ အတ္တာနံ ဗျာကရေယျ – ‘ခီဏနိရယောမှိ ခီဏတိရစ္ဆာနယောနိ ခီဏပေတ္တိဝိသယော ခီဏာပါယဒုဂ္ဂတိဝိနိပါတော[Pg.208]; သောတာပန္နောဟမသ္မိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော’’’တိ. အဋ္ဌမံ.

Indeed, Bhikkhus, when for a noble disciple these five fears and enmities have subsided, and he is endowed with these four factors of stream-entry, he may, if he so desires, declare of himself by himself: ‘Hell is destroyed for me, the animal realm is destroyed, the realm of ghosts is destroyed, the plane of misery, the bad destination, the state of downfall is destroyed. I am a stream-enterer, not subject to falling into states of woe, certain, and destined for enlightenment.’ Eighth.

၉. အာဃာတဝတ္ထုသုတ္တံ

9. Discourse on the Grounds for Resentment

၂၉. ‘‘နဝယိမာနိ, ဘိက္ခဝေ, အာဃာတဝတ္ထူနိ. ကတမာနိ နဝ? ‘အနတ္ထံ မေ အစရီ’တိ အာဃာတံ ဗန္ဓတိ; ‘အနတ္ထံ မေ စရတီ’တိ အာဃာတံ ဗန္ဓတိ; ‘အနတ္ထံ မေ စရိဿတီ’တိ အာဃာတံ ဗန္ဓတိ; ‘ပိယဿ မေ မနာပဿ အနတ္ထံ အစရီ’တိ…ပေ… ‘အနတ္ထံ စရတီ’တိ…ပေ… ‘အနတ္ထံ စရိဿတီ’တိ အာဃာတံ ဗန္ဓတိ; ‘အပ္ပိယဿ မေ အမနာပဿ အတ္ထံ အစရီ’တိ …ပေ… ‘အတ္ထံ စရတီ’တိ…ပေ… ‘အတ္ထံ စရိဿတီ’တိ အာဃာတံ ဗန္ဓတိ. ဣမာနိ ခေါ, ဘိက္ခဝေ, နဝ အာဃာတဝတ္ထူနီ’’တိ. နဝမံ.

29. Bhikkhus, there are these nine grounds for harboring resentment. What nine? One harbors resentment, thinking: ‘He has done me harm.’ One harbors resentment, thinking: ‘He is doing me harm.’ One harbors resentment, thinking: ‘He will do me harm.’ One harbors resentment, thinking: ‘He has done harm to a person dear and pleasing to me’ … ‘he is doing harm…’ … ‘he will do harm.’ One harbors resentment, thinking: ‘He has benefited a person not dear and not pleasing to me’ … ‘he is benefiting…’ … ‘he will benefit.’ These, bhikkhus, are the nine grounds for harboring resentment. Ninth.

၁၀. အာဃာတပဋိဝိနယသုတ္တံ

10. Discourse on the Removal of Resentment

၃၀. ‘‘နဝယိမေ, ဘိက္ခဝေ, အာဃာတပဋိဝိနယာ. ကတမေ နဝ? ‘အနတ္ထံ မေ အစရိ, တံ ကုတေတ္ထ လဗ္ဘာ’တိ အာဃာတံ ပဋိဝိနေတိ; ‘အနတ္ထံ မေ စရတိ, တံ ကုတေတ္ထ လဗ္ဘာ’တိ အာဃာတံ ပဋိဝိနေတိ; ‘အနတ္ထံ မေ စရိဿတိ, တံ ကုတေတ္ထ လဗ္ဘာ’တိ အာဃာတံ ပဋိဝိနေတိ; ပိယဿ မေ မနာပဿ အနတ္ထံ အစရိ…ပေ… အနတ္ထံ စရတိ…ပေ… ‘အနတ္ထံ စရိဿတိ, တံ ကုတေတ္ထ လဗ္ဘာ’တိ အာဃာတံ ပဋိဝိနေတိ; အပ္ပိယဿ မေ အမနာပဿ အတ္ထံ အစရိ…ပေ… အတ္ထံ စရတိ…ပေ… ‘အတ္ထံ စရိဿတိ, တံ ကုတေတ္ထ လဗ္ဘာ’တိ အာဃာတံ ပဋိဝိနေတိ. ဣမေ ခေါ, ဘိက္ခဝေ, နဝ အာဃာတပဋိဝိနယာ’’တိ. ဒသမံ.

30. Bhikkhus, there are these nine ways of removing resentment. What nine? One removes resentment by reflecting: ‘He has done me harm, but how could it be otherwise in this case?’ One removes resentment by reflecting: ‘He is doing me harm, but how could it be otherwise in this case?’ One removes resentment by reflecting: ‘He will do me harm, but how could it be otherwise in this case?’ One removes resentment by reflecting: ‘He has done harm to a person dear and pleasing to me… is doing harm… will do harm, but how could it be otherwise in this case?’ One removes resentment by reflecting: ‘He has benefited a person not dear and not pleasing to me… is benefiting… will benefit, but how could it be otherwise in this case?’ These, bhikkhus, are the nine ways of removing resentment. Tenth.

၁၁. အနုပုဗ္ဗနိရောဓသုတ္တံ

11. Discourse on Gradual Cessation

၃၁. ‘‘နဝယိမေ, ဘိက္ခဝေ, အနုပုဗ္ဗနိရောဓာ. ကတမေ နဝ? ပဌမံ ဈာနံ သမာပန္နဿ ကာမသညာ နိရုဒ္ဓါ ဟောတိ; ဒုတိယံ ဈာနံ သမာပန္နဿ ဝိတက္ကဝိစာရာ နိရုဒ္ဓါ ဟောန္တိ; တတိယံ ဈာနံ သမာပန္နဿ ပီတိ နိရုဒ္ဓါ ဟောတိ; စတုတ္ထံ ဈာနံ သမာပန္နဿ အဿာသပဿာသာ နိရုဒ္ဓါ ဟောန္တိ; အာကာသာနဉ္စာယတနံ သမာပန္နဿ ရူပသညာ နိရုဒ္ဓါ ဟောတိ; ဝိညာဏဉ္စာယတနံ သမာပန္နဿ အာကာသာနဉ္စာယတနသညာ နိရုဒ္ဓါ ဟောတိ; အာကိဉ္စညာယတနံ သမာပန္နဿ [Pg.209] ဝိညာဏဉ္စာယတနသညာ နိရုဒ္ဓါ ဟောတိ; နေဝသညာနာသညာယတနံ သမာပန္နဿ အာကိဉ္စညာယတနသညာ နိရုဒ္ဓါ ဟောတိ; သညာဝေဒယိတနိရောဓံ သမာပန္နဿ သညာ စ ဝေဒနာ စ နိရုဒ္ဓါ ဟောန္တိ. ဣမေ ခေါ, ဘိက္ခဝေ, နဝ အနုပုဗ္ဗနိရောဓာ’’တိ. ဧကာဒသမံ.

31. “Bhikkhus, there are these nine gradual cessations. What nine? For one who has entered the first jhāna, perception of sensual pleasures has ceased. For one who has entered the second jhāna, applied and sustained thought have ceased. For one who has entered the third jhāna, rapture has ceased. For one who has entered the fourth jhāna, in-and-out breathing has ceased. For one who has entered the base of infinite space, perception of form has ceased. For one who has entered the base of infinite consciousness, perception of the base of infinite space has ceased. For one who has entered the base of nothingness, perception of the base of infinite consciousness has ceased. For one who has entered the base of neither-perception-nor-non-perception, perception of the base of nothingness has ceased. For one who has entered the cessation of perception and feeling, perception and feeling have ceased. These, bhikkhus, are the nine gradual cessations.” Eleventh.

သတ္တာဝါသဝဂ္ဂေါ တတိယော.

The Third Chapter: On the Abodes of Beings.

တဿုဒ္ဒါနံ –

The summary for this chapter:

တိဌာနံ ခဠုင်္ကော တဏှာ, သတ္တပညာ သိလာယုပေါ;

ဒွေ ဝေရာ ဒွေ အာဃာတာနိ, အနုပုဗ္ဗနိရောဓေန စာတိ.

Grounds, the Horse, Craving, Beings, Wisdom, the Stone Pillar; two on Enmities, two on Resentments, and with Gradual Cessation.

၄. မဟာဝဂ္ဂေါ

4. The Great Chapter

၁. အနုပုဗ္ဗဝိဟာရသုတ္တံ

1. The Discourse on Gradual Abidings

၃၂. ‘‘နဝယိမေ, ဘိက္ခဝေ, အနုပုဗ္ဗဝိဟာရာ. ကတမေ နဝ? ပဌမံ ဈာနံ, ဒုတိယံ ဈာနံ, တတိယံ ဈာနံ, စတုတ္ထံ ဈာနံ, အာကာသာနဉ္စာယတနံ, ဝိညာဏဉ္စာယတနံ, အာကိဉ္စညာယတနံ, နေဝသညာနာသညာယတနံ, သညာဝေဒယိတနိရောဓော – ဣမေ ခေါ, ဘိက္ခဝေ, နဝ အနုပုဗ္ဗဝိဟာရာ’’တိ. ပဌမံ.

32. “Bhikkhus, there are these nine gradual abidings. What nine? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the base of infinite space, the base of infinite consciousness, the base of nothingness, the base of neither-perception-nor-non-perception, and the cessation of perception and feeling. These, bhikkhus, are the nine gradual abidings.” First.

၂. အနုပုဗ္ဗဝိဟာရသမာပတ္တိသုတ္တံ

2. The Discourse on the Attainments of Gradual Abidings

၃၃. ‘‘နဝယိမာ, ဘိက္ခဝေ, အနုပုဗ္ဗဝိဟာရသမာပတ္တိယော ဒေသေဿာမိ, တံ သုဏာထ…ပေ… ကတမာ စ, ဘိက္ခဝေ, နဝ အနုပုဗ္ဗဝိဟာရသမာပတ္တိယော? ယတ္ထ ကာမာ နိရုဇ္ဈန္တိ, ယေ စ ကာမေ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ ကာမာ နိရုဇ္ဈန္တိ, ကေ စ ကာမေ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ [Pg.210] ဝိဟရတိ. ဧတ္ထ ကာမာ နိရုဇ္ဈန္တိ, တေ စ ကာမေ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

33. “Bhikkhus, I shall teach the nine attainments of gradual abidings. Listen to that… And what, bhikkhus, are the nine attainments of gradual abidings? Where sensual pleasures cease, and as for those who abide having caused sensual pleasures to cease again and again, I declare of them: ‘Surely, by means of that state, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say: ‘Where do sensual pleasures cease, and who are those who abide having caused sensual pleasures to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Here sensual pleasures cease, and those are the ones who abide having caused sensual pleasures to cease again and again.’ Surely, bhikkhus, a person who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ ဝိတက္ကဝိစာရာ နိရုဇ္ဈန္တိ, ယေ စ ဝိတက္ကဝိစာရေ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ ဝိတက္ကဝိစာရာ နိရုဇ္ဈန္တိ, ကေ စ ဝိတက္ကဝိစာရေ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ဧတ္ထ ဝိတက္ကဝိစာရာ နိရုဇ္ဈန္တိ, တေ စ ဝိတက္ကဝိစာရေ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where applied and sustained thought cease, and as for those who abide having caused applied and sustained thought to cease again and again, I declare of them: ‘Surely, by means of that state, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say: ‘Where do applied and sustained thought cease, and who are those who abide having caused applied and sustained thought to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, with the stilling of applied and sustained thought… enters and abides in the second jhāna. Here applied and sustained thought cease, and those are the ones who abide having caused applied and sustained thought to cease again and again.’ Surely, bhikkhus, a person who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ ပီတိ နိရုဇ္ဈတိ, ယေ စ ပီတိံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ ပီတိ နိရုဇ္ဈတိ, ကေ စ ပီတိံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု ပီတိယာ စ ဝိရာဂါ…ပေ… တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ဧတ္ထ ပီတိ နိရုဇ္ဈတိ, တေ စ ပီတိံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where rapture ceases, and as for those who abide having caused rapture to cease again and again, I declare of them: ‘Surely, by means of that state, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say: ‘Where does rapture cease, and who are those who abide having caused rapture to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, with the fading away of rapture… enters and abides in the third jhāna. Here rapture ceases, and those are the ones who abide having caused rapture to cease again and again.’ Surely, bhikkhus, a person who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ ဥပေက္ခာသုခံ နိရုဇ္ဈတိ, ယေ စ ဥပေက္ခာသုခံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ ဥပေက္ခာသုခံ နိရုဇ္ဈတိ, ကေ စ ဥပေက္ခာသုခံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု သုခဿ စ ပဟာနာ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; ဧတ္ထ ဥပေက္ခာသုခံ နိရုဇ္ဈတိ, တေ စ ဥပေက္ခာသုခံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ [Pg.211] အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where the pleasure of equanimity ceases, and as for those who abide having caused the pleasure of equanimity to cease again and again, I declare of them: ‘Surely, by means of that state, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say: ‘Where does the pleasure of equanimity cease, and who are those who abide having caused the pleasure of equanimity to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, with the abandoning of pleasure… enters and abides in the fourth jhāna. Here the pleasure of equanimity ceases, and those are the ones who abide having caused the pleasure of equanimity to cease again and again.’ Surely, bhikkhus, a person who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ ရူပသညာ နိရုဇ္ဈတိ, ယေ စ ရူပသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ ရူပသညာ နိရုဇ္ဈတိ, ကေ စ ရူပသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ အနန္တော အာကာသောတိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္ထ ရူပသညာ နိရုဇ္ဈတိ, တေ စ ရူပသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where perception of form ceases, and as for those who abide having caused perception of form to cease again and again, I say: ‘Surely, by that factor, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say: ‘Where does perception of form cease, and who are those who abide having caused perception of form to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, by completely transcending perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, perceiving “Space is infinite,” enters and abides in the base of infinite space. Here perception of form ceases, and those are the ones who abide having caused perception of form to cease again and again.’ Surely, bhikkhus, one who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, saying ‘Good!’, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ အာကာသာနဉ္စာယတနသညာ နိရုဇ္ဈတိ, ယေ စ အာကာသာနဉ္စာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ အာကာသာနဉ္စာယတနသညာ နိရုဇ္ဈတိ, ကေ စ အာကာသာနဉ္စာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ အနန္တံ ဝိညာဏန္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္ထ အာကာသာနဉ္စာယတနသညာ နိရုဇ္ဈတိ, တေ စ အာကာသာနဉ္စာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where the perception of the base of infinite space ceases, and as for those who abide having caused the perception of the base of infinite space to cease again and again, I say: ‘Surely, by that factor, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say, ‘Where does the perception of the base of infinite space cease, and who are those who abide having caused the perception of the base of infinite space to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, by completely transcending the base of infinite space, perceiving “Consciousness is infinite,” enters and abides in the base of infinite consciousness. Here the perception of the base of infinite space ceases, and those are the ones who abide having caused the perception of the base of infinite space to cease again and again.’ Surely, bhikkhus, one who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, saying ‘Good!’, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ ဝိညာဏဉ္စာယတနသညာ နိရုဇ္ဈတိ, ယေ စ ဝိညာဏဉ္စာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ [Pg.212] တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ ဝိညာဏဉ္စာယတနသညာ နိရုဇ္ဈတိ, ကေ စ ဝိညာဏဉ္စာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ နတ္ထိ ကိဉ္စီတိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္ထ ဝိညာဏဉ္စာယတနသညာ နိရုဇ္ဈတိ, တေ စ ဝိညာဏဉ္စာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where the perception of the base of infinite consciousness ceases, and as for those who abide having caused the perception of the base of infinite consciousness to cease again and again, I say: ‘Surely, by that factor, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say, ‘Where does the perception of the base of infinite consciousness cease, and who are those who abide having caused the perception of the base of infinite consciousness to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, by completely transcending the base of infinite consciousness, perceiving “There is nothing,” enters and abides in the base of nothingness. Here the perception of the base of infinite consciousness ceases, and those are the ones who abide having caused the perception of the base of infinite consciousness to cease again and again.’ Surely, bhikkhus, one who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, saying ‘Good!’, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ အာကိဉ္စညာယတနသညာ နိရုဇ္ဈတိ, ယေ စ အာကိဉ္စညာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ အာကိဉ္စညာယတနသညာ နိရုဇ္ဈတိ, ကေ စ အာကိဉ္စညာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္ထ အာကိဉ္စညာယတနသညာ နိရုဇ္ဈတိ, တေ စ အာကိဉ္စညာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ.

“Where the perception of the base of nothingness ceases, and as for those who abide having caused the perception of the base of nothingness to cease again and again, I say: ‘Surely, by that factor, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say, ‘Where does the perception of the base of nothingness cease, and who are those who abide having caused the perception of the base of nothingness to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, by completely transcending the base of nothingness, enters and abides in the base of neither-perception-nor-non-perception. Here the perception of the base of nothingness ceases, and those are the ones who abide having caused the perception of the base of nothingness to cease again and again.’ Surely, bhikkhus, one who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, saying ‘Good!’, he should attend upon him, paying homage with joined palms.

‘‘ယတ္ထ နေဝသညာနာသညာယတနသညာ နိရုဇ္ဈတိ, ယေ စ နေဝသညာနာသညာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ, ‘အဒ္ဓါ တေ အာယသ္မန္တော နိစ္ဆာတာ နိဗ္ဗုတာ တိဏ္ဏာ ပါရင်္ဂတာ တဒင်္ဂေနာ’တိ ဝဒါမိ. ‘ကတ္ထ နေဝသညာနာသညာယတနသညာ နိရုဇ္ဈတိ, ကေ စ နေဝသညာနာသညာယတနသညံ နိရောဓေတွာ နိရောဓေတွာ ဝိဟရန္တိ – အဟမေတံ န ဇာနာမိ အဟမေတံ န ပဿာမီ’တိ, ဣတိ ယော ဧဝံ ဝဒေယျ, သော ဧဝမဿ ဝစနီယော – ‘ဣဓာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္ထ နေဝသညာနာသညာယတနသညာ နိရုဇ္ဈတိ, တေ စ နေဝသညာနာသညာယတနသညံ နိရောဓေတွာ [Pg.213] နိရောဓေတွာ ဝိဟရန္တီ’တိ. အဒ္ဓါ, ဘိက္ခဝေ, အသဌော အမာယာဝီ ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒေယျ အနုမောဒေယျ; ‘သာဓူ’တိ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ နမဿမာနော ပဉ္ဇလိကော ပယိရုပါသေယျ. ဣမာ ခေါ, ဘိက္ခဝေ, နဝ အနုပုဗ္ဗဝိဟာရသမာပတ္တိယော’’တိ. ဒုတိယံ.

“Where the perception of the base of neither-perception-nor-non-perception ceases, and as for those who abide having caused the perception of the base of neither-perception-nor-non-perception to cease again and again, I say: ‘Surely, by that factor, those venerable ones are without craving, are extinguished, have crossed over, and have gone to the other shore.’ If someone were to say, ‘Where does the perception of the base of neither-perception-nor-non-perception cease, and who are those who abide having caused the perception of the base of neither-perception-nor-non-perception to cease again and again? I do not know this, I do not see this,’ he should be told thus: ‘Here, friend, a bhikkhu, by completely transcending the base of neither-perception-nor-non-perception, enters and abides in the cessation of perception and feeling. Here the perception of the base of neither-perception-nor-non-perception ceases, and those are the ones who abide having caused the perception of the base of neither-perception-nor-non-perception to cease again and again.’ Surely, bhikkhus, one who is honest and not deceitful would rejoice in and approve of what was said, saying, ‘Good!’; and having rejoiced in and approved of what was said, saying ‘Good!’, he should attend upon him, paying homage with joined palms. These, bhikkhus, are the nine successive attainments of abiding.” The Second.

၃. နိဗ္ဗာနသုခသုတ္တံ

3. The Discourse on the Happiness of Nibbāna

၃၄. ဧကံ သမယံ အာယသ္မာ သာရိပုတ္တော ရာဇဂဟေ ဝိဟရတိ ဝေဠုဝနေ ကလန္ဒကနိဝါပေ. တတြ ခေါ အာယသ္မာ သာရိပုတ္တော ဘိက္ခူ အာမန္တေသိ – ‘‘သုခမိဒံ, အာဝုသော, နိဗ္ဗာနံ. သုခမိဒံ, အာဝုသော, နိဗ္ဗာန’’န္တိ. ဧဝံ ဝုတ္တေ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ သာရိပုတ္တံ ဧတဒဝေါစ – ‘‘ကိံ ပနေတ္ထ, အာဝုသော သာရိပုတ္တ, သုခံ ယဒေတ္ထ နတ္ထိ ဝေဒယိတ’’န္တိ? ‘‘ဧတဒေဝ ခွေတ္ထ, အာဝုသော, သုခံ ယဒေတ္ထ နတ္ထိ ဝေဒယိတံ. ပဉ္စိမေ, အာဝုသော, ကာမဂုဏာ. ကတမေ ပဉ္စ? စက္ခုဝိညေယျာ ရူပါ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ, သောတဝိညေယျာ သဒ္ဒါ…ပေ… ဃာနဝိညေယျာ ဂန္ဓာ… ဇိဝှာဝိညေယျာ ရသာ… ကာယဝိညေယျာ ဖောဋ္ဌဗ္ဗာ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ – ဣမေ ခေါ, အာဝုသော, ပဉ္စ ကာမဂုဏာ. ယံ ခေါ, အာဝုသော, ဣမေ ပဉ္စ ကာမဂုဏေ ပဋိစ္စ ဥပ္ပဇ္ဇတိ သုခံ သောမနဿံ, ဣဒံ ဝုစ္စတာဝုသော, ကာမသုခံ.

34. At one time the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. There the Venerable Sāriputta addressed the bhikkhus: “Friends, this Nibbāna is happiness. Friends, this Nibbāna is happiness.” When this was said, the Venerable Udāyī said to the Venerable Sāriputta: “But what happiness is there in this, friend Sāriputta, since there is no feeling here?” “Just this, friend, is the happiness here: that there is no feeling. Friend, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual desire, and alluring; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tactile objects cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual desire, and alluring—these, friend, are the five cords of sensual pleasure. Friend, whatever pleasure and joy arises in dependence on these five cords of sensual pleasure, this is called the happiness of sensual pleasure.

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော ကာမသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ ကာမသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Here, friend, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna. If, friend, while that bhikkhu is dwelling thus, perceptions and acts of attention associated with sensual pleasure arise in him, that is an affliction for him. Just as, friend, suffering might arise for a happy person, simply for the sake of affliction; so too those perceptions and acts of attention associated with sensual pleasure that arise in him are an affliction for him. And whatever is an affliction, friend, this has been called suffering by the Blessed One. It is in this way too, friend, that it is to be known how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော ဝိတက္ကသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ ဝိတက္ကသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ[Pg.214]. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, with the stilling of initial and sustained thought… enters and dwells in the second jhāna. If, friend, while that bhikkhu is dwelling thus, perceptions and acts of attention associated with initial thought arise in him, that is an affliction for him. Just as, friend, suffering might arise for a happy person, simply for the sake of affliction; so too those perceptions and acts of attention associated with initial thought that arise in him are an affliction for him. And whatever is an affliction, friend, this has been called suffering by the Blessed One. It is in this way too, friend, that it is to be known how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ပီတိယာ စ ဝိရာဂါ…ပေ… တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော ပီတိသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ ပီတိသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, with the fading away of rapture… enters and dwells in the third jhāna. If, friend, while that bhikkhu is dwelling thus, perceptions and acts of attention associated with rapture arise in him, that is an affliction for him. Just as, friend, suffering might arise for a happy person, simply for the sake of affliction; so too those perceptions and acts of attention associated with rapture that arise in him are an affliction for him. And whatever is an affliction, friend, this has been called suffering by the Blessed One. It is in this way too, friend, that it is to be known how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သုခဿ စ ပဟာနာ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော ဥပေက္ခာသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ ဥပေက္ခာသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, with the abandoning of pleasure… enters and dwells in the fourth jhāna. If, friend, while that bhikkhu is dwelling thus, perceptions and acts of attention associated with equanimity arise in him, that is an affliction for him. Just as, friend, suffering might arise for a happy person, simply for the sake of affliction; so too those perceptions and acts of attention associated with equanimity that arise in him are an affliction for him. And whatever is an affliction, friend, this has been called suffering by the Blessed One. It is in this way too, friend, that it is to be known how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ အနန္တော အာကာသောတိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော ရူပသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ ရူပသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, with the complete transcendence of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ enters and dwells in the base of the infinity of space. If, friend, while that bhikkhu is dwelling thus, perceptions and acts of attention associated with form arise in him, that is an affliction for him. Just as, friend, suffering might arise for a happy person, simply for the sake of affliction; so too those perceptions and acts of attention associated with form that arise in him are an affliction for him. And whatever is an affliction, friend, this has been called suffering by the Blessed One. It is in this way too, friend, that it is to be known how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ အနန္တံ ဝိညာဏန္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ[Pg.215], အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော အာကာသာနဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ အာကာသာနဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ enters and dwells in the base of the infinity of consciousness. If, friend, while that bhikkhu is dwelling thus, perceptions and acts of attention associated with the base of the infinity of space arise in him, that is an affliction for him. Just as, friend, suffering might arise for a happy person, simply for the sake of affliction; so too those perceptions and acts of attention associated with the base of the infinity of space that arise in him are an affliction for him. And whatever is an affliction, friend, this has been called suffering by the Blessed One. It is in this way too, friend, that it is to be known how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ, နတ္ထိ ကိဉ္စီတိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော ဝိညာဏဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ ဝိညာဏဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, by completely transcending the base of the infinity of consciousness and cultivating the thought 'there is nothing,' enters and dwells in the base of nothingness. If, friend, while that bhikkhu is dwelling in this state, perceptions and attentions associated with the base of the infinity of consciousness should arise, that is an affliction for him. Just as, friend, for a happy person pain might arise solely for the sake of affliction, so too, those perceptions and attentions associated with the base of the infinity of consciousness arise for him. That is an affliction for him. Indeed, friend, whatever is an affliction has been declared by the Blessed One to be suffering. It is also by this method, friend, that it should be understood how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. တဿ စေ, အာဝုသော, ဘိက္ခုနော ဣမိနာ ဝိဟာရေန ဝိဟရတော အာကိဉ္စညာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ, သွဿ ဟောတိ အာဗာဓော. သေယျထာပိ, အာဝုသော, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ တေ အာကိဉ္စညာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ ဟောတိ အာဗာဓော. ယော ခေါ ပနာဝုသော, အာဗာဓော ဒုက္ခမေတံ ဝုတ္တံ ဘဂဝတာ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာနံ.

Furthermore, friend, a bhikkhu, by completely transcending the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. If, friend, while that bhikkhu is dwelling in this state, perceptions and attentions associated with the base of nothingness should arise, that is an affliction for him. Just as, friend, for a happy person pain might arise solely for the sake of affliction, so too, those perceptions and attentions associated with the base of nothingness arise for him. That is an affliction for him. Indeed, friend, whatever is an affliction has been declared by the Blessed One to be suffering. It is also by this method, friend, that it should be understood how Nibbāna is happiness.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဣမိနာပိ ခေါ ဧတံ, အာဝုသော, ပရိယာယေန ဝေဒိတဗ္ဗံ ယထာ သုခံ နိဗ္ဗာန’’န္တိ. တတိယံ.

Furthermore, friend, a bhikkhu, by completely transcending the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And for him, having seen with wisdom, the taints are utterly destroyed. It is also by this method, friend, that it should be understood how Nibbāna is happiness.

၄. ဂါဝီဥပမာသုတ္တံ

4. 4. The Discourse with the Simile of the Cow

၃၅. ‘‘သေယျထာပိ[Pg.216], ဘိက္ခဝေ, ဂါဝီ ပဗ္ဗတေယျာ ဗာလာ အဗျတ္တာ အခေတ္တညူ အကုသလာ ဝိသမေ ပဗ္ဗတေ စရိတုံ. တဿာ ဧဝမဿ – ‘ယံနူနာဟံ အဂတပုဗ္ဗဉ္စေဝ ဒိသံ ဂစ္ဆေယျံ, အခါဒိတပုဗ္ဗာနိ စ တိဏာနိ ခါဒေယျံ, အပီတပုဗ္ဗာနိ စ ပါနီယာနိ ပိဝေယျ’န္တိ. သာ ပုရိမံ ပါဒံ န သုပ္ပတိဋ္ဌိတံ ပတိဋ္ဌာပေတွာ ပစ္ဆိမံ ပါဒံ ဥဒ္ဓရေယျ. သာ န စေဝ အဂတပုဗ္ဗံ ဒိသံ ဂစ္ဆေယျ, န စ အခါဒိတပုဗ္ဗာနိ တိဏာနိ ခါဒေယျ, န စ အပီတပုဗ္ဗာနိ ပါနီယာနိ ပိဝေယျ; ယသ္မိံ စဿာ ပဒေသေ ဌိတာယ ဧဝမဿ – ‘ယံနူနာဟံ အဂတပုဗ္ဗဉ္စေဝ ဒိသံ ဂစ္ဆေယျံ, အခါဒိတပုဗ္ဗာနိ စ တိဏာနိ ခါဒေယျံ, အပီတပုဗ္ဗာနိ စ ပါနီယာနိ ပိဝေယျ’န္တိ တဉ္စ ပဒေသံ န သောတ္ထိနာ ပစ္စာဂစ္ဆေယျ. တံ ကိဿ ဟေတု? တထာ ဟိ သာ, ဘိက္ခဝေ, ဂါဝီ ပဗ္ဗတေယျာ ဗာလာ အဗျတ္တာ အခေတ္တညူ အကုသလာ ဝိသမေ ပဗ္ဗတေ စရိတုံ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣဓေကစ္စော ဘိက္ခု ဗာလော အဗျတ္တော အခေတ္တညူ အကုသလော ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ; သော တံ နိမိတ္တံ န အာသေဝတိ န ဘာဝေတိ န ဗဟုလီကရောတိ န သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

35. Bhikkhus, it is like a mountain cow that is foolish, inept, unfamiliar with its territory, and unskilled in roaming on rugged mountains. It might occur to her: 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before?' Without having firmly planted her front foot, she would lift her back foot. She would not get to go to a region she had never gone to before, nor get to eat grass she had never eaten before, nor get to drink water she had never drunk before. And from the spot where she stood when it occurred to her, 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before?,' she would not return safely to that same spot. For what reason? Because, bhikkhus, that mountain cow is foolish, inept, unfamiliar with its territory, and unskilled in roaming on rugged mountains. In the same way, bhikkhus, some bhikkhu here is foolish, inept, unfamiliar with the territory, and unskilled. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. He does not resort to that sign, does not develop it, does not practice it frequently, and does not establish it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ ဝိတက္ကဝိစာရာနံ ဝူပသမာ အဇ္ဈတ္တံ သမ္ပသာဒနံ စေတသော ဧကောဒိဘာဝံ အဝိတက္ကံ အဝိစာရံ သမာဓိဇံ ပီတိသုခံ ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော န သက္ကောတိ ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော န သက္ကောတိ ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရိတုံ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဘိက္ခု ဥဘတော ဘဋ္ဌော ဥဘတော ပရိဟီနော, သေယျထာပိ သာ ဂါဝီ ပဗ္ဗတေယျာ ဗာလာ အဗျတ္တာ အခေတ္တညူ အကုသလာ ဝိသမေ ပဗ္ဗတေ စရိတုံ’’’.

It occurs to him: 'What if, with the stilling of directed thought and evaluation, I were to enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has rapture and happiness born of concentration?' He is not able to, with the stilling of directed thought and evaluation… enter and dwell in the second jhāna. It occurs to him: 'What if, quite secluded from sensual pleasures, secluded from unwholesome states… I were to enter and dwell in the first jhāna?' He is not able to, quite secluded from sensual pleasures… enter and dwell in the first jhāna. This bhikkhu, bhikkhus, is said to be one who has failed in both and lost both, just like that mountain cow that is foolish, inept, unfamiliar with its territory, and unskilled in roaming on rugged mountains.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဂါဝီ ပဗ္ဗတေယျာ ပဏ္ဍိတာ ဗျတ္တာ ခေတ္တညူ ကုသလာ ဝိသမေ ပဗ္ဗတေ စရိတုံ. တဿာ ဧဝမဿ – ‘ယံနူနာဟံ အဂတပုဗ္ဗဉ္စေဝ ဒိသံ ဂစ္ဆေယျံ, အခါဒိတပုဗ္ဗာနိ စ တိဏာနိ ခါဒေယျံ, အပီတပုဗ္ဗာနိ စ ပါနီယာနိ ပိဝေယျ’န္တိ. သာ ပုရိမံ ပါဒံ သုပ္ပတိဋ္ဌိတံ ပတိဋ္ဌာပေတွာ ပစ္ဆိမံ ပါဒံ ဥဒ္ဓရေယျ. သာ အဂတပုဗ္ဗဉ္စေဝ ဒိသံ ဂစ္ဆေယျ, အခါဒိတပုဗ္ဗာနိ စ တိဏာနိ [Pg.217] ခါဒေယျ, အပီတပုဗ္ဗာနိ စ ပါနီယာနိ ပိဝေယျ. ယသ္မိံ စဿာ ပဒေသေ ဌိတာယ ဧဝမဿ – ‘ယံနူနာဟံ အဂတပုဗ္ဗဉ္စေဝ ဒိသံ ဂစ္ဆေယျံ, အခါဒိတပုဗ္ဗာနိ စ တိဏာနိ ခါဒေယျံ, အပီတပုဗ္ဗာနိ စ ပါနီယာနိ ပိဝေယျ’န္တိ တဉ္စ ပဒေသံ သောတ္ထိနာ ပစ္စာဂစ္ဆေယျ. တံ ကိဿ ဟေတု? တထာ ဟိ သာ, ဘိက္ခဝေ, ဂါဝီ ပဗ္ဗတေယျာ ပဏ္ဍိတာ ဗျတ္တာ ခေတ္တညူ ကုသလာ ဝိသမေ ပဗ္ဗတေ စရိတုံ. ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဣဓေကစ္စော ဘိက္ခု ပဏ္ဍိတော ဗျတ္တော ခေတ္တညူ ကုသလော ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

Bhikkhus, it is like a mountain cow that is wise, competent, familiar with its territory, and skilled in roaming on rugged mountains. It might occur to her: 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before?' Having firmly planted her front foot, she would lift her back foot. She would get to go to a region she had never gone to before, get to eat grass she had never eaten before, and get to drink water she had never drunk before. And from the spot where she stood when it occurred to her, 'What if I were to go to a region I have never gone to before, eat grass I have never eaten before, and drink water I have never drunk before?,' she would return safely to that same spot. For what reason? Because, bhikkhus, that mountain cow is wise, competent, familiar with its territory, and skilled in roaming on rugged mountains. In the same way, bhikkhus, some bhikkhu here is wise, competent, familiar with the territory, and skilled. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and happiness born of seclusion. He resorts to that sign, develops it, practices it frequently, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ ဝိတက္ကဝိစာရာနံ ဝူပသမာ အဇ္ဈတ္တံ သမ္ပသာဒနံ စေတသော ဧကောဒိဘာဝံ အဝိတက္ကံ အဝိစာရံ သမာဓိဇံ ပီတိသုခံ ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော ဒုတိယံ ဈာနံ အနဘိဟိံသမာနော ဝိတက္ကဝိစာရာနံ ဝူပသမာ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, with the stilling of applied and sustained thought, I might attain and dwell in the second jhāna, which brings internal confidence and unification of mind, is without applied and sustained thought, and has rapture and happiness born of concentration.' Not disparaging the second jhāna, with the stilling of applied and sustained thought… he attains and dwells in the second jhāna. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ ပီတိယာ စ ဝိရာဂါ ဥပေက္ခကော စ ဝိဟရေယျံ သတော စ သမ္ပဇာနော, သုခဉ္စ ကာယေန ပဋိသံဝေဒေယျံ ယံ တံ အရိယာ အာစိက္ခန္တိ – ဥပေက္ခကော သတိမာ သုခဝိဟာရီတိ တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော တတိယံ ဈာနံ အနဘိဟိံသမာနော ပီတိယာ စ ဝိရာဂါ…ပေ… တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, with the fading away of rapture, I might dwell equanimous, mindful, and clearly comprehending, and experience happiness with the body, that of which the Noble Ones declare: “Equanimous and mindful, one dwells in happiness.” It would be good if I might attain and dwell in the third jhāna.' Not disparaging the third jhāna, and with the fading away of rapture… he attains and dwells in the third jhāna. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ သုခဿ စ ပဟာနာ ဒုက္ခဿ စ ပဟာနာ ပုဗ္ဗေဝ သောမနဿဒေါမနဿာနံ အတ္ထင်္ဂမာ အဒုက္ခမသုခံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော စတုတ္ထံ ဈာနံ အနဘိဟိံသမာနော သုခဿ စ ပဟာနာ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I might attain and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.' Not disparaging the fourth jhāna, with the abandoning of pleasure and pain… he attains and dwells in the fourth jhāna. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ အနန္တော အာကာသောတိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော အာကာသာနဉ္စာယတနံ [Pg.218] အနဘိဟိံသမာနော သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ …ပေ… အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, by completely transcending perceptions of form, with the disappearance of perceptions of resistance, and by not attending to perceptions of diversity, perceiving “Space is infinite,” I might attain and dwell in the sphere of infinite space.' Not disparaging the sphere of infinite space, by completely transcending perceptions of form… he attains and dwells in the sphere of infinite space. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ အနန္တံ ဝိညာဏန္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော ဝိညာဏဉ္စာယတနံ အနဘိဟိံသမာနော သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, by completely transcending the sphere of infinite space, perceiving “Consciousness is infinite,” I might attain and dwell in the sphere of infinite consciousness.' Not disparaging the sphere of infinite consciousness, by completely transcending the sphere of infinite space and perceiving “Consciousness is infinite,” he attains and dwells in the sphere of infinite consciousness. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ နတ္ထိ ကိဉ္စီတိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော အာကိဉ္စညာယတနံ အနဘိဟိံသမာနော သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, by completely transcending the sphere of infinite consciousness, perceiving “There is nothing,” I might attain and dwell in the sphere of nothingness.' Not disparaging the sphere of nothingness, by completely transcending the sphere of infinite consciousness and perceiving “There is nothing,” he attains and dwells in the sphere of nothingness. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော နေဝသညာနာသညာယတနံ အနဘိဟိံသမာနော သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော တံ နိမိတ္တံ အာသေဝတိ ဘာဝေတိ ဗဟုလီကရောတိ သွာဓိဋ္ဌိတံ အဓိဋ္ဌာတိ.

To him, this thought occurs: 'It would be good if, by completely transcending the sphere of nothingness, I might attain and dwell in the sphere of neither-perception-nor-non-perception.' Not disparaging the sphere of neither-perception-nor-non-perception, by completely transcending the sphere of nothingness, he attains and dwells in the sphere of neither-perception-nor-non-perception. He frequents that sign, develops it, practices it repeatedly, and establishes it well.

‘‘တဿ ဧဝံ ဟောတိ – ‘ယံနူနာဟံ သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. သော သညာဝေဒယိတနိရောဓံ အနဘိဟိံသမာနော သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ.

To him, this thought occurs: 'It would be good if, by completely transcending the sphere of neither-perception-nor-non-perception, I might attain and dwell in the cessation of perception and feeling.' Not disparaging the cessation of perception and feeling, by completely transcending the sphere of neither-perception-nor-non-perception, he attains and dwells in the cessation of perception and feeling.

‘‘ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခု တံ တဒေဝ သမာပတ္တိံ သမာပဇ္ဇတိပိ ဝုဋ္ဌာတိပိ, တဿ မုဒု စိတ္တံ ဟောတိ ကမ္မညံ. မုဒုနာ ကမ္မညေန စိတ္တေန အပ္ပမာဏော သမာဓိ ဟောတိ သုဘာဝိတော. သော အပ္ပမာဏေန သမာဓိနာ သုဘာဝိတေန ယဿ ယဿ အဘိညာသစ္ဆိကရဏီယဿ ဓမ္မဿ စိတ္တံ [Pg.219] အဘိနိန္နာမေတိ အဘိညာသစ္ဆိကိရိယာယ တတြ တတြေဝ သက္ခိဘဗ္ဗတံ ပါပုဏာတိ သတိ သတိ အာယတနေ.

Bhikkhus, when a monk both enters into and emerges from each of those attainments, his mind becomes soft and workable. With a soft and workable mind, his immeasurable concentration becomes well-developed. With that immeasurable, well-developed concentration, whatever phenomenon is to be realized by direct knowledge, he inclines his mind toward realizing it by direct knowledge, and he becomes capable of witnessing it in every case, there being a basis.

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

If he wishes: 'I would experience the various kinds of psychic power: having been one, I would become many; having been many, I would become one… I would exercise mastery with the body even up to the Brahmā world,' he becomes capable of witnessing it in every case, there being a basis.

‘‘သော သစေ အာကင်္ခတိ – ဒိဗ္ဗာယ သောတဓာတုယာ…ပေ… သတိ သတိ အာယတနေ.

If he wishes: 'With the divine ear element…,' he becomes capable of witnessing it in every case, there being a basis.

‘‘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… 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 individuals, having encompassed them with my own mind—may I know a mind with lust as “a mind with lust,” or a mind without lust as “a mind without lust”; a mind with hate as “a mind with hate,” or a mind without hate as “a mind without hate”; a mind with delusion as “a mind with delusion,” or a mind without delusion… a constricted mind… a scattered mind… an exalted mind… an unexalted mind… a surpassable mind… an unsurpassable mind… a concentrated mind… an unconcentrated mind… a liberated mind… or an unliberated mind as “an unliberated mind”’—he attains the capability to witness it directly in each and every case, when the basis for it exists.

‘‘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 to witness it directly in each and every case, when the basis for it exists.

‘‘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, purified and surpassing the human… and so on… may I know beings faring according to their kamma’—he attains the capability to witness it directly in each and every case, when the basis for it exists.

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

If he wishes: ‘By the destruction of the taints, having realized for myself with direct knowledge, may I enter and dwell in this very life in the taintless liberation of mind, liberation by wisdom’—he attains the capability to witness it directly in each and every case, when the basis for it exists.” Fourth.

၅. ဈာနသုတ္တံ

5. The Discourse on Jhāna

၃၆. ‘‘ပဌမမ္ပာဟံ[Pg.220], ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; ဒုတိယမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; တတိယမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; စတုတ္ထမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; အာကာသာနဉ္စာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; ဝိညာဏဉ္စာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; အာကိဉ္စညာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; နေဝသညာနာသညာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ; သညာဝေဒယိတနိရောဓမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမိ.

36. Bhikkhus, I declare the destruction of the taints by relying on the first jhāna. Bhikkhus, I declare the destruction of the taints by relying on the second jhāna. Bhikkhus, I declare the destruction of the taints by relying on the third jhāna. Bhikkhus, I declare the destruction of the taints by relying on the fourth jhāna. Bhikkhus, I declare the destruction of the taints by relying on the base of infinite space. Bhikkhus, I declare the destruction of the taints by relying on the base of infinite consciousness. Bhikkhus, I declare the destruction of the taints by relying on the base of nothingness. Bhikkhus, I declare the destruction of the taints by relying on the base of neither-perception-nor-non-perception. Bhikkhus, I declare the destruction of the taints by relying on the cessation of perception and feeling.

‘‘‘ပဌမမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ရူပဂတံ ဝေဒနာဂတံ သညာဂတံ သင်္ခါရဂတံ ဝိညာဏဂတံ, တေ ဓမ္မေ အနိစ္စတော ဒုက္ခတော ရောဂတော ဂဏ္ဍတော သလ္လတော အဃတော အာဗာဓတော ပရတော ပလောကတော သုညတော အနတ္တတော သမနုပဿတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတွာ အမတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ – ‘ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာန’န္တိ. သော တတ္ထ ဌိတော အာသဝါနံ ခယံ ပါပုဏာတိ. နော စေ အာသဝါနံ ခယံ ပါပုဏာတိ, တေနေဝ ဓမ္မရာဂေန တာယ ဓမ္မနန္ဒိယာ ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ.

‘Bhikkhus, I declare the destruction of the taints by relying on the first jhāna.’ This was said. In reference to what was it said? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… and so on… enters and dwells in the first jhāna. He regards whatever phenomena are found there connected with form, feeling, perception, volitional formations, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those phenomena. Having turned his mind away from them, he directs it to the deathless element: ‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ Established in that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with the utter destruction of the five lower fetters, through that passion for the Dhamma, that delight in the Dhamma, he becomes one of spontaneous birth, due to attain final Nibbāna there, without returning from that world.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဣဿာသော ဝါ ဣဿာသန္တေဝါသီ ဝါ တိဏပုရိသရူပကေ ဝါ မတ္တိကာပုဉ္ဇေ ဝါ ယောဂ္ဂံ ကရိတွာ, သော အပရေန သမယေန ဒူရေပါတီ စ ဟောတိ အက္ခဏဝေဓီ စ မဟတော စ ကာယဿ ပဒါလေတာ ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ [Pg.221] ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ရူပဂတံ ဝေဒနာဂတံ သညာဂတံ သင်္ခါရဂတံ ဝိညာဏဂတံ, တေ ဓမ္မေ အနိစ္စတော ဒုက္ခတော ရောဂတော ဂဏ္ဍတော သလ္လတော အဃတော အာဗာဓတော ပရတော ပလောကတော သုညတော အနတ္တတော သမနုပဿတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတွာ အမတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ – ‘ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာန’န္တိ. သော တတ္ထ ဌိတော အာသဝါနံ ခယံ ပါပုဏာတိ. နော စေ အာသဝါနံ ခယံ ပါပုဏာတိ, တေနေဝ ဓမ္မရာဂေန တာယ ဓမ္မနန္ဒိယာ ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ. ‘ပဌမမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

Suppose, bhikkhus, an archer or an archer’s apprentice has practiced on a straw man or a clay mound. After a time, he becomes a long-range shooter, a rapid-fire shooter, and a piercer of great masses. So too, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… and so on… enters and dwells in the first jhāna. He regards whatever phenomena are found there connected with form, feeling, perception, volitional formations, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. He turns his mind away from those phenomena. Having turned his mind away from them, he directs it to the deathless element: ‘This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.’ Established in that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then with the utter destruction of the five lower fetters, through that passion for the Dhamma, that delight in the Dhamma, he becomes one of spontaneous birth, due to attain final Nibbāna there, without returning from that world. ‘Bhikkhus, I declare the destruction of the taints by relying on the first jhāna’: it is in reference to this that this was said.

‘‘ဒုတိယမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ…ပေ… တတိယမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ… ‘စတုတ္ထမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သုခဿ စ ပဟာနာ ဒုက္ခဿ စ ပဟာနာ ပုဗ္ဗေဝ သောမနဿဒေါမနဿာနံ အတ္ထင်္ဂမာ အဒုက္ခမသုခံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ရူပဂတံ ဝေဒနာဂတံ သညာဂတံ သင်္ခါရဂတံ ဝိညာဏဂတံ, တေ ဓမ္မေ အနိစ္စတော ဒုက္ခတော ရောဂတော ဂဏ္ဍတော သလ္လတော အဃတော အာဗာဓတော ပရတော ပလောကတော သုညတော အနတ္တတော သမနုပဿတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတွာ အမတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ – ‘ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာန’န္တိ. သော တတ္ထ ဌိတော အာသဝါနံ ခယံ ပါပုဏာတိ. နော စေ အာသဝါနံ ခယံ ပါပုဏာတိ, တေနေဝ ဓမ္မရာဂေန တာယ ဓမ္မနန္ဒိယာ ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ.

‘Bhikkhus, I declare the destruction of the taints by relying on the second jhāna… and so on… by relying on the third jhāna… ‘Bhikkhus, I declare the destruction of the taints by relying on the fourth jhāna.’ Indeed, this was said. And in reference to what was it said? Here, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a bhikkhu enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. He thoroughly contemplates whatever phenomena are comprised therein—included in form, feeling, perception, formations, and consciousness—as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self. He turns his mind away from those phenomena. Having turned his mind away from them, he directs his mind to the deathless element: ‘This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna.’ Established therein, he attains the destruction of the taints. If he does not attain the destruction of the taints, then through that very passion for the Dhamma and that delight in the Dhamma, with the utter destruction of the five lower fetters, he is one of spontaneous birth, who will attain final Nibbāna there, not subject to returning from that world.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဣဿာသော ဝါ ဣဿာသန္တေဝါသီ ဝါ တိဏပုရိသရူပကေ ဝါ မတ္တိကာပုဉ္ဇေ ဝါ ယောဂ္ဂံ ကရိတွာ, သော အပရေန သမယေန ဒူရေပါတီ စ ဟောတိ အက္ခဏဝေဓီ စ မဟတော စ ကာယဿ ပဒါလေတာ[Pg.222]; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သုခဿ စ ပဟာနာ, ဒုက္ခဿ စ ပဟာနာ, ပုဗ္ဗေဝ သောမနဿဒေါမနဿာနံ အတ္ထင်္ဂမာ အဒုက္ခမသုခံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ရူပဂတံ ဝေဒနာဂတံ…ပေ… အနာဝတ္တိဓမ္မော တသ္မာ လောကာ. ‘စတုတ္ထမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

Suppose, bhikkhus, an archer or an archer’s apprentice, having practiced on a straw man or a clay mound, at a later time becomes a long-range shooter, a swift piercer, and a splitter of a great body. So too, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a bhikkhu enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. He thoroughly contemplates whatever phenomena are comprised therein—included in form, feeling… and so on… not subject to returning from that world. ‘Bhikkhus, I declare the destruction of the taints by relying on the fourth jhāna.’ That which was spoken thus, was spoken in reference to this.

‘‘‘အာကာသာနဉ္စာယတနမ္ပာဟံ, ဘိက္ခဝေ, ဈာနံ နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ဝေဒနာဂတံ သညာဂတံ သင်္ခါရဂတံ ဝိညာဏဂတံ, တေ ဓမ္မေ အနိစ္စတော ဒုက္ခတော ရောဂတော ဂဏ္ဍတော သလ္လတော အဃတော အာဗာဓတော ပရတော ပလောကတော သုညတော အနတ္တတော သမနုပဿတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတွာ အမတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ – ‘ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာန’န္တိ. သော တတ္ထ ဌိတော အာသဝါနံ ခယံ ပါပုဏာတိ. နော စေ အာသဝါနံ ခယံ ပါပုဏာတိ, တေနေဝ ဓမ္မရာဂေန တာယ ဓမ္မနန္ဒိယာ ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ.

‘Bhikkhus, I declare the destruction of the taints by relying on the jhāna of the base of the infinity of space.’ Indeed, this was said. And in reference to what was it said? Here, bhikkhus, by completely transcending perceptions of form, with the disappearance of perceptions of resistance, and by not attending to perceptions of diversity, contemplating ‘space is infinite,’ a bhikkhu enters and abides in the base of the infinity of space. He thoroughly contemplates whatever phenomena are comprised therein—included in feeling, perception, formations, and consciousness—as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self. He turns his mind away from those phenomena. Having turned his mind away from them, he directs his mind to the deathless element: ‘This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna.’ Established therein, he attains the destruction of the taints. If he does not attain the destruction of the taints, then through that very passion for the Dhamma and that delight in the Dhamma, with the utter destruction of the five lower fetters, he is one of spontaneous birth, who will attain final Nibbāna there, not subject to returning from that world.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဣဿာသော ဝါ ဣဿာသန္တေဝါသီ ဝါ တိဏပုရိသရူပကေ ဝါ မတ္တိကာပုဉ္ဇေ ဝါ ယောဂ္ဂံ ကရိတွာ, သော အပရေန သမယေန ဒူရေပါတီ စ ဟောတိ အက္ခဏဝေဓီ စ မဟတော စ ကာယဿ ပဒါလေတာ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ဝေဒနာဂတံ သညာဂတံ…ပေ… အနာဝတ္တိဓမ္မော တသ္မာ လောကာ. ‘အာကာသာနဉ္စာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

Suppose, bhikkhus, an archer or an archer’s apprentice, having practiced on a straw man or a clay mound, at a later time becomes a long-range shooter, a swift piercer, and a splitter of a great body. So too, bhikkhus, by completely transcending perceptions of form, with the disappearance of perceptions of resistance, and by not attending to perceptions of diversity, contemplating ‘space is infinite,’ a bhikkhu enters and abides in the base of the infinity of space. He thoroughly contemplates whatever phenomena are comprised therein—included in feeling, perception… and so on… not subject to returning from that world. ‘Bhikkhus, I declare the destruction of the taints by relying on the base of the infinity of space.’ That which was spoken thus, was spoken in reference to this.

‘‘‘ဝိညာဏဉ္စာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ…ပေ… အာကိဉ္စညာယတနမ္ပာဟံ, ဘိက္ခဝေ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ခေါ ပနေတံ ဝုတ္တံ. ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ [Pg.223] ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ဝေဒနာဂတံ သညာဂတံ သင်္ခါရဂတံ ဝိညာဏဂတံ, တေ ဓမ္မေ အနိစ္စတော ဒုက္ခတော ရောဂတော ဂဏ္ဍတော သလ္လတော အဃတော အာဗာဓတော ပရတော ပလောကတော သုညတော အနတ္တတော သမနုပဿတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတွာ အမတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ – ‘ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာန’န္တိ. သော တတ္ထ ဌိတော အာသဝါနံ ခယံ ပါပုဏာတိ. နော စေ အာသဝါနံ ခယံ ပါပုဏာတိ, တေနေဝ ဓမ္မရာဂေန တာယ ဓမ္မနန္ဒိယာ ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ.

‘Bhikkhus, I declare the destruction of the taints by relying on the sphere of the infinity of consciousness... and by relying on the sphere of nothingness.’ Now, this was said, and in reference to what was it said? Here, bhikkhus, a bhikkhu, by completely transcending the sphere of the infinity of consciousness, developing the thought ‘There is nothing whatsoever,’ enters and abides in the sphere of nothingness. Whatever feeling, perception, volitional formations, or consciousness is associated with it, he thoroughly contemplates those phenomena as impermanent, as suffering, as a disease, as a tumor, as a dart, as misery, as an affliction, as other, as perishable, as empty, as not-self. He turns his mind away from those phenomena. Having turned his mind away from them, he directs it toward the deathless element: ‘This is the peaceful, this is the sublime—that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ Established therein, he attains the destruction of the taints. If he does not attain the destruction of the taints, then through that very passion for the Dhamma and that delight in the Dhamma, with the utter destruction of the five lower fetters, he is of spontaneous birth, destined to attain final Nibbāna there, not subject to return from that world.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဣဿာသော ဝါ ဣဿာသန္တေဝါသီ ဝါ တိဏပုရိသရူပကေ ဝါ မတ္တိကာပုဉ္ဇေ ဝါ ယောဂ္ဂံ ကရိတွာ, သော အပရေန သမယေန ဒူရေပါတီ စ ဟောတိ အက္ခဏဝေဓီ စ မဟတော စ ကာယဿ ပဒါလေတာ; ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော ယဒေဝ တတ္ထ ဟောတိ ဝေဒနာဂတံ သညာဂတံ သင်္ခါရဂတံ ဝိညာဏဂတံ, တေ ဓမ္မေ အနိစ္စတော ဒုက္ခတော ရောဂတော ဂဏ္ဍတော သလ္လတော အဃတော အာဗာဓတော ပရတော ပလောကတော သုညတော အနတ္တတော သမနုပဿတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတိ. သော တေဟိ ဓမ္မေဟိ စိတ္တံ ပဋိဝါပေတွာ အမတာယ ဓာတုယာ စိတ္တံ ဥပသံဟရတိ – ‘ဧတံ သန္တံ ဧတံ ပဏီတံ ယဒိဒံ သဗ္ဗသင်္ခါရသမထော သဗ္ဗူပဓိပဋိနိဿဂ္ဂေါ တဏှာက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာန’န္တိ. သော တတ္ထ ဌိတော အာသဝါနံ ခယံ ပါပုဏာတိ. နော စေ အာသဝါနံ ခယံ ပါပုဏာတိ, တေနေဝ ဓမ္မရာဂေန တာယ ဓမ္မနန္ဒိယာ ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပရိက္ခယာ ဩပပါတိကော ဟောတိ တတ္ထ ပရိနိဗ္ဗာယီ အနာဝတ္တိဓမ္မော တသ္မာ လောကာ. ‘အာကိဉ္စညာယတနမ္ပာဟံ, နိဿာယ အာသဝါနံ ခယံ ဝဒါမီ’တိ, ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

Suppose, bhikkhus, an archer or an archer’s apprentice, having practiced on a straw man or a clay mound, would in time become one who shoots from a distance, one who can pierce in an instant, and a splitter of large bodies. So too, bhikkhus, a bhikkhu, by completely transcending the sphere of the infinity of consciousness, developing the thought ‘There is nothing whatsoever,’ enters and abides in the sphere of nothingness. Whatever feeling, perception, volitional formations, or consciousness is associated with it, he thoroughly contemplates those phenomena as impermanent, as suffering, as a disease, as a tumor, as a dart, as misery, as an affliction, as other, as perishable, as empty, as not-self. He turns his mind away from those phenomena. Having turned his mind away from them, he directs it toward the deathless element: ‘This is the peaceful, this is the sublime—that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbāna.’ Established therein, he attains the destruction of the taints. If he does not attain the destruction of the taints, then through that very passion for the Dhamma and that delight in the Dhamma, with the utter destruction of the five lower fetters, he is of spontaneous birth, destined to attain final Nibbāna there, not subject to return from that world. ‘I declare the destruction of the taints by relying on the sphere of nothingness.’ It was in reference to this that this was said.

‘‘ဣတိ ခေါ, ဘိက္ခဝေ, ယာဝတာ သညာသမာပတ္တိ တာဝတာ အညာပဋိဝေဓော. ယာနိ စ ခေါ ဣမာနိ, ဘိက္ခဝေ, နိဿာယ ဒွေ အာယတနာနိ – နေဝသညာနာသညာယတနသမာပတ္တိ စ သညာဝေဒယိတနိရောဓော စ, ဈာယီဟေတေ[Pg.224], ဘိက္ခဝေ, သမာပတ္တိကုသလေဟိ သမာပတ္တိဝုဋ္ဌာနကုသလေဟိ သမာပဇ္ဇိတွာ ဝုဋ္ဌဟိတွာ သမ္မာ အက္ခာတဗ္ဗာနီတိ ဝဒါမီ’’တိ. ပဉ္စမံ.

Thus, bhikkhus, as far as the attainments with perception extend, so far extends the penetration of final knowledge. As for these two bases—the attainment of the sphere of neither-perception-nor-non-perception and the cessation of perception and feeling—I say they are to be properly explained by those who delight in jhāna, who are skilled in the attainment and in emerging from it, having entered and emerged from them. The fifth.

၆. အာနန္ဒသုတ္တံ

6. The Discourse with Ānanda

၃၇. ဧကံ သမယံ အာယသ္မာ အာနန္ဒော ကောသမ္ဗိယံ ဝိဟရတိ ဃောသိတာရာမေ. တတြ ခေါ အာယသ္မာ အာနန္ဒော ဘိက္ခူ အာမန္တေသိ – ‘‘အာဝုသော ဘိက္ခဝေ’’တိ. ‘‘အာဝုသော’’တိ ခေါ တေ ဘိက္ခူ အာယသ္မတော အာနန္ဒဿ ပစ္စဿောသုံ. အာယသ္မာ အာနန္ဒော ဧတဒဝေါစ –

37. At one time the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. There the Venerable Ānanda addressed the bhikkhus: “Friends, bhikkhus!” “Friend,” those bhikkhus replied to the Venerable Ānanda. The Venerable Ānanda said this:

‘‘အစ္ဆရိယံ, အာဝုသော, အဗ္ဘုတံ, အာဝုသော! ယာဝဉ္စိဒံ တေန ဘဂဝတာ ဇာနတာ ပဿတာ အရဟတာ သမ္မာသမ္ဗုဒ္ဓေန သမ္ဗာဓေ ဩကာသာဓိဂမော အနုဗုဒ္ဓေါ သတ္တာနံ ဝိသုဒ္ဓိယာ သောကပရိဒေဝါနံ သမတိက္ကမာယ ဒုက္ခဒေါမနဿာနံ အတ္ထင်္ဂမာယ ဉာယဿ အဓိဂမာယ နိဗ္ဗာနဿ သစ္ဆိကိရိယာယ. တဒေဝ နာမ စက္ခုံ ဘဝိဿတိ တေ ရူပါ တဉ္စာယတနံ နော ပဋိသံဝေဒိဿတိ. တဒေဝ နာမ သောတံ ဘဝိဿတိ တေ သဒ္ဒါ တဉ္စာယတနံ နော ပဋိသံဝေဒိဿတိ. တဒေဝ နာမ ဃာနံ ဘဝိဿတိ တေ ဂန္ဓာ တဉ္စာယတနံ နော ပဋိသံဝေဒိဿတိ. သာဝ နာမ ဇိဝှာ ဘဝိဿတိ တေ ရသာ တဉ္စာယတနံ နော ပဋိသံဝေဒိဿတိ. သောဝ နာမ ကာယော ဘဝိဿတိ တေ ဖောဋ္ဌဗ္ဗာ တဉ္စာယတနံ နော ပဋိသံဝေဒိဿတီ’’တိ.

“It is wonderful, friends, it is marvelous, how that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, has fittingly understood how an opportunity can be found in confinement for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and displeasure, for the attainment of the way, for the realization of Nibbāna. That very eye will exist and those forms will come into range, yet one will not experience that sense-sphere. That very ear will exist and those sounds will come into range, yet one will not experience that sense-sphere. That very nose will exist and those odors will come into range, yet one will not experience that sense-sphere. That very tongue will exist and those tastes will come into range, yet one will not experience that sense-sphere. That very body will exist and those tactile objects will come into range, yet one will not experience that sense-sphere.”

ဧဝံ ဝုတ္တေ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ အာနန္ဒံ ဧတဒဝေါစ – ‘‘သညီမေဝ နု ခေါ, အာဝုသော အာနန္ဒ, တဒါယတနံ နော ပဋိသံဝေဒေတိ ဥဒါဟု အသညီ’’တိ? ‘‘သညီမေဝ ခေါ, အာဝုသော, တဒါယတနံ နော ပဋိသံဝေဒေတိ, နော အသညီ’’တိ.

When this was said, the Venerable Udāyī said to the Venerable Ānanda: “But, friend Ānanda, is it a percipient person who does not experience that sense-sphere, or is it a non-percipient one?” “Friend, it is a percipient person who does not experience that sense-sphere, not a non-percipient one.”

‘‘ကိံသညီ ပနာဝုသော, တဒါယတနံ နော ပဋိသံဝေဒေတီ’’တိ? ‘‘ဣဓာဝုသော, ဘိက္ခု, သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧဝံသညီပိ ခေါ, အာဝုသော, တဒါယတနံ နော ပဋိသံဝေဒေတိ.

“Being percipient of what, friend, does one not experience that sense-sphere?” “Here, friend, a bhikkhu, with the complete transcending of perceptions of form, with the cessation of perceptions of resistance, not attending to perceptions of diversity, developing the thought, ‘Space is infinite,’ enters and abides in the sphere of the infinity of space. Being percipient in this way also, friend, one does not experience that sense-sphere.

‘‘ပုန [Pg.225] စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧဝံသညီပိ ခေါ, အာဝုသော, တဒါယတနံ နော ပဋိသံဝေဒေတိ.

“Furthermore, friend, a bhikkhu, by completely transcending the sphere of the infinity of space, developing the thought ‘Consciousness is infinite,’ enters and abides in the sphere of the infinity of consciousness. Being percipient in this way also, friend, one does not experience that sense-sphere.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧဝံသညီပိ ခေါ, အာဝုသော, တဒါယတနံ နော ပဋိသံဝေဒေတီ’’တိ.

“Furthermore, friend, a bhikkhu, by completely transcending the sphere of the infinity of consciousness, developing the thought ‘There is nothing whatsoever,’ enters and abides in the sphere of nothingness. Being percipient in this way also, friend, one does not experience that sense-sphere.”

‘‘ဧကမိဒါဟံ, အာဝုသော, သမယံ သာကေတေ ဝိဟရာမိ အဉ္ဇနဝနေ မိဂဒါယေ. အထ ခေါ, အာဝုသော, ဇဋိလဝါသိကာ ဘိက္ခုနီ ယေနာဟံ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ မံ အဘိဝါဒေတွာ ဧကမန္တံ အဋ္ဌာသိ. ဧကမန္တံ ဌိတာ ခေါ, အာဝုသော, ဇဋိလဝါသိကာ ဘိက္ခုနီ မံ ဧတဒဝေါစ – ‘ယာယံ, ဘန္တေ အာနန္ဒ, သမာဓိ န စာဘိနတော န စာပနတော န စ သသင်္ခါရနိဂ္ဂယှဝါရိတဂတော, ဝိမုတ္တတ္တာ ဌိတော, ဌိတတ္တာ သန္တုသိတော, သန္တုသိတတ္တာ နော ပရိတဿတိ. အယံ, ဘန္တေ အာနန္ဒ, သမာဓိ ကိံဖလော ဝုတ္တော ဘဂဝတာ’’’တိ?

“On one occasion, friend, I was dwelling at Sāketa in the Añjana Wood, a sanctuary for deer. Then, friend, the bhikkhunī who was a resident of Jaṭila approached where I was; having approached, she paid homage to me and stood to one side. Having stood to one side, friend, the bhikkhunī who was a resident of Jaṭila said this to me: ‘Venerable Ānanda, this concentration which is not inclined towards, nor drawn away, and is not established by suppressing hindrances with exertion; which is steady because of being liberated, content because of being steady, and because of being content, one does not crave—for what fruit has this concentration been declared by the Blessed One?’”

‘‘ဧဝံ ဝုတ္တေ, သောဟံ, အာဝုသော, ဇဋိလဝါသိကံ ဘိက္ခုနိံ ဧတဒဝေါစံ – ‘ယာယံ, ဘဂိနိ, သမာဓိ န စာဘိနတော န စာပနတော န စ သသင်္ခါရနိဂ္ဂယှဝါရိတဂတော, ဝိမုတ္တတ္တာ ဌိတော, ဌိတတ္တာ သန္တုသိတော, သန္တုသိတတ္တာ နော ပရိတဿတိ. အယံ, ဘဂိနိ, သမာဓိ အညာဖလော ဝုတ္တော ဘဂဝတာ’တိ. ဧဝံသညီပိ ခေါ, အာဝုသော, တဒါယတနံ နော ပဋိသံဝေဒေတီ’’တိ. ဆဋ္ဌံ.

“When this was said, friend, I said this to the bhikkhunī who was a resident of Jaṭila: ‘Sister, this concentration which is not inclined towards, nor drawn away, and is not established by suppressing hindrances with exertion; which is steady because of being liberated, content because of being steady, and because of being content, one does not crave—this concentration, sister, has been declared by the Blessed One to have final knowledge as its fruit.’ Even one who perceives thus, friend, does not experience that sense base.” Sixth.

၇. လောကာယတိကသုတ္တံ

7. The Sutta on the Lokāyatikas

၃၈. အထ ခေါ ဒွေ လောကာယတိကာ ဗြာဟ္မဏာ ယေန ဘဂဝါ တေနုပသင်္ကမိံသု; ဥပသင်္ကမိတွာ ဘဂဝတာ သဒ္ဓိံ သမ္မောဒိံသု. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိံသု. ဧကမန္တံ နိသိန္နာ ခေါ တေ ဗြာဟ္မဏာ ဘဂဝန္တံ ဧတဒဝေါစုံ –

38. Then two brahmins who were Lokāyatikas approached the Blessed One and exchanged joyful greetings with him. When they had concluded their joyful and memorable talk, they sat down to one side. Having sat down to one side, those brahmins said this to the Blessed One:

‘‘ပူရဏော, ဘော ဂေါတမ, ကဿပေါ သဗ္ဗညူ သဗ္ဗဒဿာဝီ အပရိသေသံ ဉာဏဒဿနံ ပဋိဇာနာတိ – ‘စရတော စ မေ တိဋ္ဌတော စ သုတ္တဿ စ ဇာဂရဿ [Pg.226] စ သတတံ သမိတံ ဉာဏဒဿနံ ပစ္စုပဋ္ဌိတ’န္တိ. သော ဧဝမာဟ – ‘အဟံ အနန္တေန ဉာဏေန အနန္တံ လောကံ ဇာနံ ပဿံ ဝိဟရာမီ’တိ. အယမ္ပိ, ဘော ဂေါတမ, နိဂဏ္ဌော နာဋပုတ္တော သဗ္ဗညူ သဗ္ဗဒဿာဝီ အပရိသေသံ ဉာဏဒဿနံ ပဋိဇာနာတိ – ‘စရတော စ မေ တိဋ္ဌတော စ သုတ္တဿ စ ဇာဂရဿ စ သတတံ သမိတံ ဉာဏဒဿနံ ပစ္စုပဋ္ဌိတ’န္တိ. သော ဧဝမာဟ – ‘အဟံ အနန္တေန ဉာဏေန အနန္တံ လောကံ ဇာနံ ပဿံ ဝိဟရာမီ’တိ. ဣမေသံ, ဘော ဂေါတမ, ဥဘိန္နံ ဉာဏဝါဒါနံ ဥဘိန္နံ အညမညံ ဝိပစ္စနီကဝါဒါနံ ကော သစ္စံ အာဟ ကော မုသာ’’တိ?

“Master Gotama, Pūraṇa Kassapa, who is all-knowing and all-seeing, claims complete knowledge and vision thus: ‘Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and continuously established in me.’ He says thus: ‘I dwell knowing and seeing the infinite world with infinite knowledge.’ This Nigaṇṭha Nāṭaputta also, Master Gotama, who is all-knowing and all-seeing, claims complete knowledge and vision thus: ‘Whether I am walking or standing, sleeping or awake, knowledge and vision are constantly and continuously established in me.’ He says thus: ‘I dwell knowing and seeing the infinite world with infinite knowledge.’ Of these two proponents of knowledge, these two who make mutually contradictory assertions, who speaks truth and who speaks falsehood?”

‘‘အလံ, ဗြာဟ္မဏာ! တိဋ္ဌတေတံ – ‘ဣမေသံ ဥဘိန္နံ ဉာဏဝါဒါနံ ဥဘိန္နံ အညမညံ ဝိပစ္စနီကဝါဒါနံ ကော သစ္စံ အာဟ ကော မုသာ’တိ. ဓမ္မံ ဝေါ, ဗြာဟ္မဏာ, ဒေသေဿာမိ, တံ သုဏာထ, သာဓုကံ မနသိ ကရောထ; ဘာသိဿာမီ’’တိ. ‘‘ဧဝံ, ဘော’’တိ ခေါ တေ ဗြာဟ္မဏာ ဘဂဝတော ပစ္စဿောသုံ. ဘဂဝါ ဧတဒဝေါစ –

“Enough, brahmins! Let this be: ‘Of these two proponents of knowledge, these two who make mutually contradictory assertions, who speaks truth and who speaks falsehood?’ I will teach you the Dhamma, brahmins. Listen to it, attend carefully, and I will speak.” “So be it, Master,” those brahmins replied to the Blessed One. The Blessed One said this:

‘‘သေယျထာပိ, ဗြာဟ္မဏာ, စတ္တာရော ပုရိသာ စတုဒ္ဒိသာ ဌိတာ ပရမေန ဇဝေန စ သမန္နာဂတာ ပရမေန စ ပဒဝီတိဟာရေန. တေ ဧဝရူပေန ဇဝေန သမန္နာဂတာ အဿု, သေယျထာပိ နာမ ဒဠှဓမ္မာ ဓနုဂ္ဂဟော သိက္ခိတော ကတဟတ္ထော ကတူပါသနော လဟုကေန အသနေန အပ္ပကသိရေန တိရိယံ တာလစ္ဆာယံ အတိပါတေယျ; ဧဝရူပေန စ ပဒဝီတိဟာရေန, သေယျထာပိ နာမ ပုရတ္ထိမာ သမုဒ္ဒါ ပစ္ဆိမော သမုဒ္ဒေါ အထ ပုရတ္ထိမာယ ဒိသာယ ဌိတော ပုရိသော ဧဝံ ဝဒေယျ – ‘အဟံ ဂမနေန လောကဿ အန္တံ ပါပုဏိဿာမီ’တိ. သော အညတြေဝ အသိတပီတခါယိတသာယိတာ အညတြ ဥစ္စာရပဿာဝကမ္မာ အညတြ နိဒ္ဒါကိလမထပဋိဝိနောဒနာ ဝဿသတာယုကော ဝဿသတဇီဝီ ဝဿသတံ ဂန္တွာ အပ္ပတွာဝ လောကဿ အန္တံ အန္တရာ ကာလံ ကရေယျ. အထ ပစ္ဆိမာယ ဒိသာယ…ပေ… အထ ဥတ္တရာယ ဒိသာယ… အထ ဒက္ခိဏာယ ဒိသာယ ဌိတော ပုရိသော ဧဝံ ဝဒေယျ – ‘အဟံ ဂမနေန လောကဿ အန္တံ ပါပုဏိဿာမီ’တိ. သော အညတြေဝ အသိတပီတခါယိတသာယိတာ အညတြ ဥစ္စာရပဿာဝကမ္မာ အညတြ [Pg.227] နိဒ္ဒါကိလမထပဋိဝိနောဒနာ ဝဿသတာယုကော ဝဿသတဇီဝီ ဝဿသတံ ဂန္တွာ အပ္ပတွာဝ လောကဿ အန္တံ အန္တရာ ကာလံ ကရေယျ. တံ ကိဿ ဟေတု? နာဟံ, ဗြာဟ္မဏာ, ဧဝရူပါယ သန္ဓာဝနိကာယ လောကဿ အန္တံ ဉာတေယျံ ဒဋ္ဌေယျံ ပတ္တေယျန္တိ ဝဒါမိ. န စာဟံ, ဗြာဟ္မဏာ, အပ္ပတွာဝ လောကဿ အန္တံ ဒုက္ခဿ အန္တကိရိယံ ဝဒါမိ.

“Suppose, brahmins, four men were standing in the four directions, endowed with supreme speed and the utmost stride. They might be endowed with such speed as that of a strong-bowed archer—skilled, deft, and practiced—who with a light arrow could easily shoot across the shadow of a palm tree; and with a stride such as from the eastern ocean to the western ocean. Then the man standing in the eastern direction might say: ‘I will reach the end of the world by traveling.’ Apart from eating, drinking, chewing, and tasting, apart from urination and defecation, and apart from dispelling sleep and fatigue, with a lifespan of a hundred years, living for a hundred years, having traveled for a hundred years, without having reached the end of the world, he would die along the way. Then the man in the western direction… and so on… then the man in the northern direction… then the man standing in the southern direction might say: ‘I will reach the end of the world by traveling.’ Apart from eating, drinking, chewing, and tasting, apart from urination and defecation, and apart from dispelling sleep and fatigue, with a lifespan of a hundred years, living for a hundred years, having traveled for a hundred years, without having reached the end of the world, he would die along the way. For what reason? I do not say, brahmins, that by such running the end of the world can be known, seen, or reached. And yet, brahmins, I do not say that one can make an end of suffering without having reached the end of the world.”

‘‘ပဉ္စိမေ, ဗြာဟ္မဏာ, ကာမဂုဏာ အရိယဿ ဝိနယေ လောကောတိ ဝုစ္စတိ. ကတမေ ပဉ္စ? စက္ခုဝိညေယျာ ရူပါ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ; သောတဝိညေယျာ သဒ္ဒါ…ပေ… ဃာနဝိညေယျာ ဂန္ဓာ… ဇိဝှာဝိညေယျာ ရသာ… ကာယဝိညေယျာ ဖောဋ္ဌဗ္ဗာ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ; ဣမေ ခေါ, ဗြာဟ္မဏာ, ပဉ္စ ကာမဂုဏာ အရိယဿ ဝိနယေ လောကောတိ ဝုစ္စတိ.

“These five, brahmins, are the cords of sensual pleasure that in the discipline of the Noble One are called ‘the world.’ What five? Forms cognizable by the eye that are wished for, desired, agreeable, of a likable nature, connected with sensual desire, and enticing. Sounds cognizable by the ear… and so on… Odors cognizable by the nose… Tastes cognizable by the tongue… Tactile objects cognizable by the body that are wished for, desired, agreeable, of a likable nature, connected with sensual desire, and enticing. These, brahmins, are the five cords of sensual pleasure that in the discipline of the Noble One are called ‘the world.’”

‘‘ဣဓ, ဗြာဟ္မဏာ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယံ ဝုစ္စတိ, ဗြာဟ္မဏာ, ‘ဘိက္ခု လောကဿ အန္တမာဂမ္မ, လောကဿ အန္တေ ဝိဟရတိ’. တမညေ ဧဝမာဟံသု – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’တိ. အဟမ္ပိ ဟိ, ဗြာဟ္မဏာ, ဧဝံ ဝဒါမိ – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’’’တိ.

“Here, brahmins, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of seclusion. This, brahmins, is called ‘a bhikkhu who has come to the end of the world and dwells at the end of the world.’ Others might say of him: ‘This one too is included in the world; this one too has not escaped from the world.’ I too, brahmins, say this: ‘This one too is included in the world; this one too has not escaped from the world.’”

‘‘ပုန စပရံ, ဗြာဟ္မဏာ, ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယံ ဝုစ္စတိ, ဗြာဟ္မဏာ, ‘ဘိက္ခု လောကဿ အန္တမာဂမ္မ လောကဿ အန္တေ ဝိဟရတိ’. တမညေ ဧဝမာဟံသု – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’တိ. အဟမ္ပိ ဟိ, ဗြာဟ္မဏာ, ဧဝံ ဝဒါမိ – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’’’တိ.

Furthermore, brahmins, with the stilling of applied and sustained thought … a bhikkhu enters and dwells in the second jhāna … the third jhāna … the fourth jhāna. This, brahmins, is called 'a bhikkhu who has come to the end of the world and dwells at the end of the world.' Others say of him: ‘This one too is included in the world; this one too has not escaped from the world.’ I too, brahmins, say thus: ‘This one too is included in the world; this one too has not escaped from the world.’”

‘‘ပုန စပရံ, ဗြာဟ္မဏာ, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယံ ဝုစ္စတိ, ဗြာဟ္မဏာ, ‘ဘိက္ခု လောကဿ အန္တမာဂမ္မ လောကဿ အန္တေ ဝိဟရတိ’. တမညေ ဧဝမာဟံသု – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’တိ[Pg.228]. အဟမ္ပိ ဟိ, ဗြာဟ္မဏာ, ဧဝံ ဝဒါမိ – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’’’တိ.

Furthermore, brahmins, a bhikkhu, by completely surmounting perceptions of form, with the passing away of perceptions of resistance, and not attending to perceptions of diversity, aware that ‘space is infinite,’ enters and dwells in the base of infinite space. This, brahmins, is called ‘a bhikkhu who has come to the end of the world and dwells at the end of the world.’ Others say of him: ‘This one too is included in the world; this one too has not escaped from the world.’ I too, brahmins, say thus: ‘This one too is included in the world; this one too has not escaped from the world.’”

‘‘ပုန စပရံ, ဗြာဟ္မဏာ, ဘိက္ခု သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ…ပေ… သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ…ပေ… သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယံ ဝုစ္စတိ, ဗြာဟ္မဏာ, ‘ဘိက္ခု လောကဿ အန္တမာဂမ္မ လောကဿ အန္တေ ဝိဟရတိ’. တမညေ ဧဝမာဟံသု – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’တိ. အဟမ္ပိ ဟိ, ဗြာဟ္မဏာ, ဧဝံ ဝဒါမိ – ‘အယမ္ပိ လောကပရိယာပန္နော, အယမ္ပိ အနိဿဋော လောကမှာ’’’တိ.

Furthermore, brahmins, a bhikkhu, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters and dwells in the base of infinite consciousness… and by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enters and dwells in the base of nothingness… and by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. This, brahmins, is called ‘a bhikkhu who has come to the end of the world and dwells at the end of the world.’ Others say of him: ‘This one too is included in the world; this one too has not escaped from the world.’ I too, brahmins, say thus: ‘This one too is included in the world; this one too has not escaped from the world.’”

‘‘ပုန စပရံ, ဗြာဟ္မဏာ, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. အယံ ဝုစ္စတိ, ဗြာဟ္မဏာ, ‘ဘိက္ခု လောကဿ အန္တမာဂမ္မ လောကဿ အန္တေ ဝိဟရတိ တိဏ္ဏော လောကေ ဝိသတ္တိက’’’န္တိ. သတ္တမံ.

Furthermore, brahmins, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. This one, brahmins, is called: ‘A bhikkhu who has come to the end of the world and dwells at the end of the world, one who has crossed over attachment in the world.’ The seventh.

၈. ဒေဝါသုရသင်္ဂါမသုတ္တံ

8. The Discourse on the Battle Between Devas and Asuras

၃၉. ‘‘ဘူတပုဗ္ဗံ, ဘိက္ခဝေ, ဒေဝါသုရသင်္ဂါမော သမုပဗျူဠှော အဟောသိ. တသ္မိံ ခေါ ပန, ဘိက္ခဝေ, သင်္ဂါမေ အသုရာ ဇိနိံသု, ဒေဝါ ပရာဇယိံသု. ပရာဇိတာ စ, ဘိက္ခဝေ, ဒေဝါ အပယိံသုယေဝ ဥတ္တရေနာဘိမုခါ, အဘိယိံသု အသုရာ. အထ ခေါ, ဘိက္ခဝေ, ဒေဝါနံ ဧတဒဟောသိ – ‘အဘိယန္တေဝ ခေါ အသုရာ. ယံနူန မယံ ဒုတိယမ္ပိ အသုရေဟိ သင်္ဂါမေယျာမာ’တိ. ဒုတိယမ္ပိ ခေါ, ဘိက္ခဝေ, ဒေဝါ အသုရေဟိ သင်္ဂါမေသုံ. ဒုတိယမ္ပိ ခေါ, ဘိက္ခဝေ, အသုရာဝ ဇိနိံသု, ဒေဝါ ပရာဇယိံသု. ပရာဇိတာ စ, ဘိက္ခဝေ, ဒေဝါ အပယိံသုယေဝ ဥတ္တရေနာဘိမုခါ, အဘိယိံသု အသုရာ’’.

39. Once in the past, bhikkhus, a battle was drawn up between the devas and the asuras. In that battle, bhikkhus, the asuras were victorious and the devas were defeated. The defeated devas, bhikkhus, fled, facing northwards, and the asuras pursued them. Then, bhikkhus, it occurred to the devas: ‘The asuras are pursuing us. What if we were to engage the asuras in battle a second time?’ So a second time, bhikkhus, the devas engaged the asuras in battle. And a second time, bhikkhus, the asuras were victorious and the devas were defeated. The defeated devas, bhikkhus, fled, facing northwards, and the asuras pursued them.

အထ ခေါ, ဘိက္ခဝေ, ဒေဝါနံ ဧတဒဟောသိ – ‘အဘိယန္တေဝ ခေါ အသုရာ. ယံနူန မယံ တတိယမ္ပိ အသုရေဟိ သင်္ဂါမေယျာမာ’တိ. တတိယမ္ပိ ခေါ, ဘိက္ခဝေ, [Pg.229] ဒေဝါ အသုရေဟိ သင်္ဂါမေသုံ. တတိယမ္ပိ ခေါ, ဘိက္ခဝေ, အသုရာဝ ဇိနိံသု, ဒေဝါ ပရာဇယိံသု. ပရာဇိတာ စ, ဘိက္ခဝေ, ဒေဝါ ဘီတာ ဒေဝပုရံယေဝ ပဝိသိံသု. ဒေဝပုရဂတာနဉ္စ ပန, ဘိက္ခဝေ, ဒေဝါနံ ဧတဒဟောသိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနိ မယံ ဧတရဟိ အတ္တနာ ဝိဟရာမ အကရဏီယာ အသုရေဟီ’တိ. အသုရာနမ္ပိ, ဘိက္ခဝေ, ဧတဒဟောသိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနိ ဒေဝါ ဧတရဟိ အတ္တနာ ဝိဟရန္တိ အကရဏီယာ အမှေဟီ’တိ.

Then, bhikkhus, it occurred to the devas: ‘The asuras are pursuing us. What if we were to engage the asuras in battle a third time?’ So a third time, bhikkhus, the devas engaged the asuras in battle. And a third time, bhikkhus, the asuras were victorious and the devas were defeated. The defeated devas, bhikkhus, being frightened, entered their own city of the devas. Having entered the city of the devas, bhikkhus, it occurred to them: ‘Now we dwell, having attained a refuge from fear, unassailable by the asuras.’ And it occurred to the asuras, bhikkhus: ‘Now the devas dwell, having attained a refuge from fear, unassailable by us.’”

‘‘ဘူတပုဗ္ဗံ, ဘိက္ခဝေ, ဒေဝါသုရသင်္ဂါမော သမုပဗျူဠှော အဟောသိ. တသ္မိံ ခေါ ပန, ဘိက္ခဝေ, သင်္ဂါမေ ဒေဝါ ဇိနိံသု, အသုရာ ပရာဇယိံသု. ပရာဇိတာ စ, ဘိက္ခဝေ, အသုရာ အပယိံသုယေဝ ဒက္ခိဏေနာဘိမုခါ, အဘိယိံသု ဒေဝါ. အထ ခေါ, ဘိက္ခဝေ, အသုရာနံ ဧတဒဟောသိ – ‘အဘိယန္တေဝ ခေါ ဒေဝါ. ယံနူန မယံ ဒုတိယမ္ပိ ဒေဝေဟိ သင်္ဂါမေယျာမာ’တိ. ဒုတိယမ္ပိ ခေါ, ဘိက္ခဝေ, အသုရာ ဒေဝေဟိ သင်္ဂါမေသုံ. ဒုတိယမ္ပိ ခေါ, ဘိက္ခဝေ, ဒေဝါ ဇိနိံသု, အသုရာ ပရာဇယိံသု. ပရာဇိတာ စ, ဘိက္ခဝေ, အသုရာ အပယိံသုယေဝ ဒက္ခိဏေနာဘိမုခါ, အဘိယိံသု ဒေဝါ’’.

Once in the past, bhikkhus, a battle was drawn up between the devas and the asuras. In that battle, bhikkhus, the devas were victorious and the asuras were defeated. The defeated asuras, bhikkhus, fled, facing southwards, and the devas pursued them. Then, bhikkhus, it occurred to the asuras: ‘The devas are pursuing us. What if we were to engage the devas in battle a second time?’ So a second time, bhikkhus, the asuras engaged the devas in battle. And a second time, bhikkhus, the devas were victorious and the asuras were defeated. The defeated asuras, bhikkhus, fled, facing southwards, and the devas pursued them.

အထ ခေါ, ဘိက္ခဝေ, အသုရာနံ ဧတဒဟောသိ – ‘အဘိယန္တေဝ ခေါ ဒေဝါ. ယံနူန မယံ တတိယမ္ပိ ဒေဝေဟိ သင်္ဂါမေယျာမာ’တိ. တတိယမ္ပိ ခေါ, ဘိက္ခဝေ, အသုရာ ဒေဝေဟိ သင်္ဂါမေသုံ. တတိယမ္ပိ ခေါ, ဘိက္ခဝေ, ဒေဝါ ဇိနိံသု, အသုရာ ပရာဇယိံသု. ပရာဇိတာ စ, ဘိက္ခဝေ, အသုရာ ဘီတာ အသုရပုရံယေဝ ပဝိသိံသု. အသုရပုရဂတာနဉ္စ ပန, ဘိက္ခဝေ, အသုရာနံ ဧတဒဟောသိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနိ မယံ ဧတရဟိ အတ္တနာ ဝိဟရာမ အကရဏီယာ ဒေဝေဟီ’တိ. ဒေဝါနမ္ပိ, ဘိက္ခဝေ, ဧတဒဟောသိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနိ အသုရာ ဧတရဟိ အတ္တနာ ဝိဟရန္တိ အကရဏီယာ အမှေဟီ’တိ.

Then, bhikkhus, it occurred to the asuras: ‘The devas are pursuing us. What if we were to engage the devas in battle a third time?’ So a third time, bhikkhus, the asuras engaged the devas in battle. And a third time, bhikkhus, the devas were victorious and the asuras were defeated. The defeated asuras, bhikkhus, being frightened, entered their own city of the asuras. Having entered the city of the asuras, bhikkhus, it occurred to them: ‘Now we dwell, having attained a refuge from fear, unassailable by the devas.’ And it occurred to the devas, bhikkhus: ‘Now the asuras dwell, having attained a refuge from fear, unassailable by us.’”

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ယသ္မိံ သမယေ ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, တသ္မိံ, ဘိက္ခဝေ, သမယေ ဘိက္ခုဿ ဧဝံ ဟောတိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနာဟံ ဧတရဟိ အတ္တနာ ဝိဟရာမိ အကရဏီယော မာရဿာ’တိ[Pg.230]. မာရဿာပိ, ဘိက္ခဝေ, ပါပိမတော ဧဝံ ဟောတိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနိ ဘိက္ခု ဧတရဟိ အတ္တနာ ဝိဟရတိ အကရဏီယော မယှ’’’န္တိ.

So too, bhikkhus, at a time when a bhikkhu—quite secluded from sensual pleasures, secluded from unwholesome states—enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of seclusion, on that occasion, bhikkhus, it occurs to the bhikkhu: ‘Now I dwell, having attained a refuge from fear, where nothing can be done to me by Māra.’ And to Māra the Evil One, bhikkhus, it also occurs: ‘Now this bhikkhu dwells, having attained a refuge from fear, where nothing can be done to him by me.’

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, တသ္မိံ, ဘိက္ခဝေ, သမယေ ဘိက္ခုဿ ဧဝံ ဟောတိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနာဟံ ဧတရဟိ အတ္တနာ ဝိဟရာမိ အကရဏီယော မာရဿာ’တိ. မာရဿာပိ, ဘိက္ခဝေ, ပါပိမတော ဧဝံ ဟောတိ – ‘ဘီရုတ္တာနဂတေန ခေါ ဒါနိ ဘိက္ခု ဧတရဟိ အတ္တနာ ဝိဟရတိ, အကရဏီယော မယှ’’’န္တိ.

Bhikkhus, at a time when a bhikkhu, with the stilling of applied thought and sustained thought… enters and dwells in the second jhāna… the third jhāna… the fourth jhāna, on that occasion, bhikkhus, it occurs to the bhikkhu: ‘Now I dwell, having attained a refuge from fear, where nothing can be done to me by Māra.’ And to Māra the Evil One, bhikkhus, it also occurs: ‘Now this bhikkhu dwells, having attained a refuge from fear, where nothing can be done to him by me.’

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဘိက္ခု အန္တမကာသိ မာရံ, အပဒံ ဝဓိတွာ မာရစက္ခုံ အဒဿနံ ဂတော ပါပိမတော တိဏ္ဏော လောကေ ဝိသတ္တိက’’’န္တိ.

Bhikkhus, at a time when a bhikkhu, by completely surmounting perceptions of form, with the passing away of perceptions of sensory impact, and by not attending to perceptions of diversity, aware that ‘space is infinite,’ enters and dwells in the base of infinite space—this bhikkhu, bhikkhus, is called: ‘One who has blinded Māra; having destroyed Māra’s eye without a footing, he has gone beyond the sight of the Evil One and has crossed over attachment in the world.’

‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ ဘိက္ခု သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ… သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ… သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ… သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဘိက္ခု အန္တမကာသိ မာရံ, အပဒံ ဝဓိတွာ မာရစက္ခုံ အဒဿနံ ဂတော ပါပိမတော တိဏ္ဏော လောကေ ဝိသတ္တိက’’’န္တိ. အဋ္ဌမံ.

Bhikkhus, at a time when a bhikkhu, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ enters and dwells in the base of infinite consciousness… by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ enters and dwells in the base of nothingness… by completely surmounting the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception… by completely surmounting the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed. This bhikkhu, bhikkhus, is called: ‘One who has blinded Māra; having destroyed Māra’s eye without a footing, he has gone beyond the sight of the Evil One and has crossed over attachment in the world.’ The Eighth Sutta.

၉. နာဂသုတ္တံ

9. The Discourse on the Elephant

၄၀. ‘‘ယသ္မိံ, ဘိက္ခဝေ, သမယေ အာရညိကဿ နာဂဿ ဂေါစရပသုတဿ ဟတ္ထီပိ ဟတ္ထိနိယောပိ ဟတ္ထိကလဘာပိ ဟတ္ထိစ္ဆာပါပိ ပုရတော ပုရတော ဂန္တွာ တိဏဂ္ဂါနိ ဆိန္ဒန္တိ, တေန, ဘိက္ခဝေ, အာရညိကော နာဂေါ အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ. ယသ္မိံ, ဘိက္ခဝေ, သမယေ အာရညိကဿ နာဂဿ ဂေါစရပသုတဿ ဟတ္ထီပိ ဟတ္ထိနိယောပိ ဟတ္ထိကလဘာပိ ဟတ္ထိစ္ဆာပါပိ ဩဘဂ္ဂေါဘဂ္ဂံ သာခါဘင်္ဂံ ခါဒန္တိ, တေန, ဘိက္ခဝေ, အာရညိကော နာဂေါ အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ. ယသ္မိံ[Pg.231], ဘိက္ခဝေ, သမယေ အာရညိကဿ နာဂဿ ဩဂါဟံ ဩတိဏ္ဏဿ ဟတ္ထီပိ ဟတ္ထိနိယောပိ ဟတ္ထိကလဘာပိ ဟတ္ထိစ္ဆာပါပိ ပုရတော ပုရတော ဂန္တွာ သောဏ္ဍာယ ဥဒကံ အာလောဠေန္တိ, တေန, ဘိက္ခဝေ, အာရညိကော နာဂေါ အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ. ယသ္မိံ, ဘိက္ခဝေ, သမယေ အာရညိကဿ နာဂဿ ဩဂါဟာ ဥတ္တိဏ္ဏဿ ဟတ္ထိနိယော ကာယံ ဥပနိဃံသန္တိယော ဂစ္ဆန္တိ, တေန, ဘိက္ခဝေ, အာရညိကော နာဂေါ အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ.

40. Bhikkhus, at a time when a forest-dwelling bull elephant has gone out to graze, male elephants, female elephants, young elephants, and elephant calves go before him and cut off the tips of the grass. Because of this, bhikkhus, the forest-dwelling bull elephant is troubled, ashamed, and disgusted. At a time when a forest-dwelling bull elephant has gone out to graze, male elephants, female elephants, young elephants, and elephant calves eat the tangled, broken-off branches. Because of this, bhikkhus, the forest-dwelling bull elephant is troubled, ashamed, and disgusted. At a time when a forest-dwelling bull elephant has descended to a watering place, male elephants, female elephants, young elephants, and elephant calves go before him and stir up the water with their trunks. Because of this, bhikkhus, the forest-dwelling bull elephant is troubled, ashamed, and disgusted. At a time when a forest-dwelling bull elephant has come up from the watering place, female elephants go along rubbing against his body. Because of this, bhikkhus, the forest-dwelling bull elephant is troubled, ashamed, and disgusted.

‘‘တသ္မိံ, ဘိက္ခဝေ, သမယေ အာရညိကဿ နာဂဿ ဧဝံ ဟောတိ – ‘အဟံ ခေါ ဧတရဟိ အာကိဏ္ဏော ဝိဟရာမိ ဟတ္ထီဟိ ဟတ္ထိနီဟိ ဟတ္ထိကလဘေဟိ ဟတ္ထိစ္ဆာပေဟိ. ဆိန္နဂ္ဂါနိ စေဝ တိဏာနိ ခါဒါမိ, ဩဘဂ္ဂေါဘဂ္ဂဉ္စ မေ သာခါဘင်္ဂံ ခါဒန္တိ, အာဝိလာနိ စ ပါနီယာနိ ပိဝါမိ, ဩဂါဟာ စ မေ ဥတ္တိဏ္ဏဿ ဟတ္ထိနိယော ကာယံ ဥပနိဃံသန္တိယော ဂစ္ဆန္တိ. ယံနူနာဟံ ဧကော ဂဏသ္မာ ဝူပကဋ္ဌော ဝိဟရေယျ’န္တိ. သော အပရေန သမယေန ဧကော ဂဏသ္မာ ဝူပကဋ္ဌော ဝိဟရတိ, အစ္ဆိန္နဂ္ဂါနိ စေဝ တိဏာနိ ခါဒတိ, ဩဘဂ္ဂေါဘဂ္ဂဉ္စဿ သာခါဘင်္ဂံ န ခါဒန္တိ, အနာဝိလာနိ စ ပါနီယာနိ ပိဝတိ, ဩဂါဟာ စဿ ဥတ္တိဏ္ဏဿ န ဟတ္ထိနိယော ကာယံ ဥပနိဃံသန္တိယော ဂစ္ဆန္တိ.

At that time, bhikkhus, this thought occurs to the forest-dwelling bull elephant: ‘I now live crowded by male elephants, female elephants, young elephants, and elephant calves. I eat grass with its tips cut off, and they eat my tangled, broken-off branches. I drink turbid water, and when I have come up from the watering place, female elephants go along rubbing against my body. It would be good if I were to live alone, withdrawn from the herd.’ Then, at a later time, he lives alone, withdrawn from the herd. He eats grass with its tips uncut, and they do not eat his tangled, broken-off branches. He drinks water that is not turbid, and when he has come up from the watering place, female elephants do not go along rubbing against his body.

‘‘တသ္မိံ, ဘိက္ခဝေ, သမယေ အာရညိကဿ နာဂဿ ဧဝံ ဟောတိ – ‘အဟံ ခေါ ပုဗ္ဗေ အာကိဏ္ဏော ဝိဟာသိံ ဟတ္ထီဟိ ဟတ္ထိနီဟိ ဟတ္ထိကလဘေဟိ ဟတ္ထိစ္ဆာပေဟိ, ဆိန္နဂ္ဂါနိ စေဝ တိဏာနိ ခါဒိံ, ဩဘဂ္ဂေါဘဂ္ဂဉ္စ မေ သာခါဘင်္ဂံ ခါဒိံသု, အာဝိလာနိ စ ပါနီယာနိ အပါယိံ, ဩဂါဟာ စ မေ ဥတ္တိဏ္ဏဿ ဟတ္ထိနိယော ကာယံ ဥပနိဃံသန္တိယော အဂမံသု. သောဟံ ဧတရဟိ ဧကော ဂဏသ္မာ ဝူပကဋ္ဌော ဝိဟရာမိ, အစ္ဆိန္နဂ္ဂါနိ စေဝ တိဏာနိ ခါဒါမိ, ဩဘဂ္ဂေါဘဂ္ဂဉ္စ မေ သာခါဘင်္ဂံ န ခါဒန္တိ, အနာဝိလာနိ စ ပါနီယာနိ ပိဝါမိ, ဩဂါဟာ စ မေ ဥတ္တိဏ္ဏဿ န ဟတ္ထိနိယော ကာယံ ဥပနိဃံသန္တိယော ဂစ္ဆန္တီ’တိ. သော သောဏ္ဍာယ သာခါဘင်္ဂံ ဘဉ္ဇိတွာ သာခါဘင်္ဂေန ကာယံ ပရိမဇ္ဇိတွာ အတ္တမနော သောဏ္ဍံ သံဟရတိ,.

At that time, bhikkhus, this thought occurs to the forest-dwelling bull elephant: ‘Formerly, I lived crowded by male elephants, female elephants, young elephants, and elephant calves; I ate grass with its tips cut off, and they ate my tangled, broken-off branches; I drank turbid water, and when I had come up from the watering place, female elephants went along rubbing against my body. But now I live alone, withdrawn from the herd; I eat grass with its tips uncut, and they do not eat my tangled, broken-off branches; I drink water that is not turbid, and when I have come up from the watering place, female elephants do not go along rubbing against my body.’ He breaks off a branch with his trunk, rubs his body with the branch, and being pleased, holds his trunk well.

‘‘ဧဝမေဝံ ခေါ, ဘိက္ခဝေ, ယသ္မိံ သမယေ ဘိက္ခု အာကိဏ္ဏော ဝိဟရတိ ဘိက္ခူဟိ ဘိက္ခုနီဟိ ဥပါသကေဟိ ဥပါသိကာဟိ ရညာ ရာဇမဟာမတ္တေဟိ တိတ္ထိယေဟိ [Pg.232] တိတ္ထိယသာဝကေဟိ, တသ္မိံ, ဘိက္ခဝေ, သမယေ ဘိက္ခုဿ ဧဝံ ဟောတိ – ‘အဟံ ခေါ ဧတရဟိ အာကိဏ္ဏော ဝိဟရာမိ ဘိက္ခူဟိ ဘိက္ခုနီဟိ ဥပါသကေဟိ ဥပါသိကာဟိ ရညာ ရာဇမဟာမတ္တေဟိ တိတ္ထိယေဟိ တိတ္ထိယသာဝကေဟိ. ယံနူနာဟံ ဧကော ဂဏသ္မာ ဝူပကဋ္ဌော ဝိဟရေယျ’န္တိ. သော 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.

“In the very same way, bhikkhus, at a time when a bhikkhu lives crowded by bhikkhus, bhikkhunīs, male lay followers, female lay followers, the king, the king's chief ministers, heretics, and the disciples of heretics, at that time, bhikkhus, this thought occurs to the bhikkhu: ‘I now live crowded by bhikkhus, bhikkhunīs, male lay followers, female lay followers, the king, the king's chief ministers, heretics, and the disciples of heretics. It would be good if I were to live alone, withdrawn from the group.’ 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 grove, an open space, or a heap of straw. Having gone to the forest, or to the root of a tree, or to a secluded place, he sits down, having folded his legs crosswise, set his body erect, and established mindfulness before him.”

‘‘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 ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော အတ္တမနော သောဏ္ဍံ သံဟရတိ. ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော အတ္တမနော သောဏ္ဍံ သံဟရတိ.

“He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he cleanses his mind from covetousness. Having abandoned ill will and malevolence, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he cleanses his mind from ill will and malevolence. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful, and clearly comprehending; he cleanses his mind from sloth and torpor. Having abandoned restlessness and worry, he dwells unagitated, with a mind internally pacified; he cleanses his mind from restlessness and worry. Having abandoned doubt, he dwells having crossed over doubt, free from perplexity about wholesome states; he cleanses his mind from doubt. He, having abandoned these five hindrances—defilements of the mind that weaken wisdom—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 happiness born of seclusion. He, being gladdened, holds his trunk-like mind well. With the stilling of applied and sustained thought… he enters and dwells in the second jhāna… the third jhāna… the fourth jhāna. He, being gladdened, holds his trunk-like mind well.”

‘‘သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. သော အတ္တမနော သောဏ္ဍံ သံဟရတိ. သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ… သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ… သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ… သဗ္ဗသော နေဝသညာနာသညာယတနံ [Pg.233] သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. သော အတ္တမနော သောဏ္ဍံ သံဟရတီ’’တိ. နဝမံ.

“By completely transcending perceptions of form, by the cessation of perceptions of resistance, by not attending to perceptions of diversity, aware that ‘space is infinite,’ he attains and abides in the base of infinite space. He, being gladdened, holds his trunk-like mind well. By completely transcending the base of infinite space, aware that ‘consciousness is infinite,’ he attains and abides in the base of infinite consciousness… by completely transcending the base of infinite consciousness, aware that ‘there is nothing,’ he attains and abides in the base of nothingness… by completely transcending the base of nothingness, he attains and abides in the base of neither-perception-nor-non-perception… by completely transcending the base of neither-perception-nor-non-perception, he attains and abides in the cessation of perception and feeling. And for him, having seen with wisdom, the taints are destroyed. He, being gladdened, holds his trunk-like mind well.” The Ninth Sutta is finished.

၁၀. တပုဿသုတ္တံ

10. The Sutta on Tapussa

၄၁. ဧကံ သမယံ ဘဂဝါ မလ္လေသု ဝိဟရတိ ဥရုဝေလကပ္ပံ နာမ မလ္လာနံ နိဂမော. အထ ခေါ ဘဂဝါ ပုဗ္ဗဏှသမယံ နိဝါသေတွာ ပတ္တစီဝရမာဒါယ ဥရုဝေလကပ္ပံ ပိဏ္ဍာယ ပါဝိသိ. ဥရုဝေလကပ္ပေ ပိဏ္ဍာယ စရိတွာ ပစ္ဆာဘတ္တံ ပိဏ္ဍပါတပဋိက္ကန္တော အာယသ္မန္တံ အာနန္ဒံ အာမန္တေသိ – ‘‘ဣဓေဝ တာဝ တွံ, အာနန္ဒ, ဟောဟိ, ယာဝါဟံ မဟာဝနံ အဇ္ဈောဂါဟာမိ ဒိဝါဝိဟာရာယာ’’တိ. ‘‘ဧဝံ, ဘန္တေ’’တိ ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝတော ပစ္စဿောသိ. အထ ခေါ ဘဂဝါ မဟာဝနံ အဇ္ဈောဂါဟေတွာ အညတရသ္မိံ ရုက္ခမူလေ ဒိဝါဝိဟာရံ နိသီဒိ.

41. At one time the Blessed One was dwelling among the Mallas, in a market town of the Mallas named Uruvelakappa. Then the Blessed One, having dressed in the morning, took his bowl and outer robe and entered Uruvelakappa for alms-food. Having gone for alms-food in Uruvelakappa, after the meal, upon returning from the alms-round, he addressed the Venerable Ānanda: ‘Ānanda, you should remain right here for now, while I enter the Great Wood for the day's abiding.’ ‘So be it, venerable sir,’ the Venerable Ānanda replied to the Blessed One. Then the Blessed One, having entered the Great Wood, sat down at the foot of a certain tree for the day's abiding.

အထ ခေါ တပုဿော ဂဟပတိ ယေနာယသ္မာ အာနန္ဒော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မန္တံ အာနန္ဒံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ တပုဿော ဂဟပတိ အာယသ္မန္တံ အာနန္ဒံ ဧတဒဝေါစ –

Then the householder Tapussa approached the Venerable Ānanda. Having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the householder Tapussa said this to the Venerable Ānanda:

‘‘မယံ, ဘန္တေ အာနန္ဒ, ဂိဟီ ကာမဘောဂိနော ကာမာရာမာ ကာမရတာ ကာမသမ္မုဒိတာ. တေသံ နော, ဘန္တေ, အမှာကံ ဂိဟီနံ ကာမဘောဂီနံ ကာမာရာမာနံ ကာမရတာနံ ကာမသမ္မုဒိတာနံ ပပါတော ဝိယ ခါယတိ, ယဒိဒံ နေက္ခမ္မံ. သုတံ မေတံ, ဘန္တေ, ‘ဣမသ္မိံ ဓမ္မဝိနယေ ဒဟရာနံ ဒဟရာနံ ဘိက္ခူနံ နေက္ခမ္မေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တယိဒံ, ဘန္တေ, ဣမသ္မိံ ဓမ္မဝိနယေ ဘိက္ခူနံ ဗဟုနာ ဇနေန ဝိသဘာဂေါ, ယဒိဒံ နေက္ခမ္မ’’န္တိ.

“Venerable Ānanda, we are laypeople, enjoyers of sensual pleasures, delighting in sensual pleasures, fond of sensual pleasures, rejoicing in sensual pleasures. For us, venerable sir—for us laypeople who are enjoyers of sensual pleasures, delighting in sensual pleasures, fond of sensual pleasures, rejoicing in sensual pleasures—this renunciation appears like a precipice. I have heard this, venerable sir: ‘In this Dhamma and Vinaya, the minds of very young monks leap into renunciation, become confident, are well-established, and are liberated, seeing it as peace.’ Thus, venerable sir, in this Dhamma and Vinaya, this renunciation of the monks is dissimilar to the great mass of people.”

‘‘အတ္ထိ ခေါ ဧတံ, ဂဟပတိ, ကထာပါဘတံ ဘဂဝန္တံ ဒဿနာယ. အာယာမ, ဂဟပတိ, ယေန ဘဂဝါ တေနုပသင်္ကမိဿာမ; ဥပသင်္ကမိတွာ ဘဂဝတော ဧတမတ္ထံ အာရောစေဿာမ. ယထာ နော ဘဂဝါ ဗျာကရိဿတိ တထာ နံ ဓာရေဿာမာ’’တိ.

“Indeed, householder, this is a topic of conversation to be brought as a gift for an audience with the Blessed One. Come, householder, let us approach the Blessed One. Having approached, we shall report this matter to the Blessed One. As the Blessed One explains it to us, so shall we bear it in mind.”

‘‘ဧဝံ, ဘန္တေ’’တိ ခေါ တပုဿော ဂဟပတိ အာယသ္မတော အာနန္ဒဿ ပစ္စဿောသိ. အထ ခေါ အာယသ္မာ အာနန္ဒော တပုဿေန ဂဟပတိနာ သဒ္ဓိံ [Pg.234] ယေန ဘဂဝါ တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ –

“So be it, venerable sir,” the householder Tapussa replied to the Venerable Ānanda. Then the Venerable Ānanda, together with the householder Tapussa, 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 this to the Blessed One:

‘‘အယံ, ဘန္တေ, တပုဿော ဂဟပတိ ဧဝမာဟ – ‘မယံ, ဘန္တေ အာနန္ဒ, ဂိဟီ ကာမဘောဂိနော ကာမာရာမာ ကာမရတာ ကာမသမ္မုဒိတာ, တေသံ နော ဘန္တေ, အမှာကံ ဂိဟီနံ ကာမဘောဂီနံ ကာမာရာမာနံ ကာမရတာနံ ကာမသမ္မုဒိတာနံ ပပါတော ဝိယ ခါယတိ, ယဒိဒံ နေက္ခမ္မံ’. သုတံ မေတံ, ဘန္တေ, ‘ဣမသ္မိံ ဓမ္မဝိနယေ ဒဟရာနံ ဒဟရာနံ ဘိက္ခူနံ နေက္ခမ္မေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တယိဒံ, ဘန္တေ, ဣမသ္မိံ ဓမ္မဝိနယေ ဘိက္ခူနံ ဗဟုနာ ဇနေန ဝိသဘာဂေါ ယဒိဒံ နေက္ခမ္မ’’’န္တိ.

‘Venerable sir, this householder Tapussa says thus: “Venerable Ānanda, we are laypeople, enjoyers of sensual pleasures, delighting in sensual pleasures, fond of sensual pleasures, rejoicing in sensual pleasures. For us, venerable sir—for us laypeople who are enjoyers of sensual pleasures, delighting in sensual pleasures, fond of sensual pleasures, rejoicing in sensual pleasures—this renunciation appears like a precipice. I have heard this, venerable sir: ‘In this Dhamma and Vinaya, the minds of very young monks leap into renunciation, become confident, are well-established, and are liberated, seeing it as peace.’ This renunciation of the monks, venerable sir, in this Dhamma and Vinaya, is dissimilar to the great mass of people.”’

‘‘ဧဝမေတံ, အာနန္ဒ, ဧဝမေတံ, အာနန္ဒ! မယှမ္ပိ ခေါ, အာနန္ဒ, ပုဗ္ဗေဝ သမ္ဗောဓာ အနဘိသမ္ဗုဒ္ဓဿ ဗောဓိသတ္တဿေဝ သတော ဧတဒဟောသိ – ‘သာဓု နေက္ခမ္မံ, သာဓု ပဝိဝေကော’တိ. တဿ မယှံ, အာနန္ဒ, နေက္ခမ္မေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ နေက္ခမ္မေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကာမေသု ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, နေက္ခမ္မေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ နေက္ခမ္မေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ ကာမေသု အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, နေက္ခမ္မေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ နေက္ခမ္မေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန ကာမေသု အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, နေက္ခမ္မေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, နေက္ခမ္မေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော ကာမသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော[Pg.235]. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ ကာမသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

“So it is, Ānanda! So it is, Ānanda! Indeed, Ānanda, for me too, before my enlightenment, while I was still an unenlightened Bodhisatta, this thought occurred: ‘Renunciation is good; seclusion is good.’ But my mind did not leap into renunciation, did not become confident, did not settle upon it, and was not liberated, though I saw it as ‘peace.’ Then it occurred to me, Ānanda: ‘What is the cause, what is the reason, why my mind does not leap into renunciation, does not become confident, does not settle upon it, and is not liberated, though I see it as “peace”?’ Then it occurred to me, Ānanda: ‘I have not seen the danger in sensual pleasures, and I have not made much of it; and I have not attained the benefit of renunciation, and I have not cultivated it. That is why my mind does not leap into renunciation, does not become confident, does not settle upon it, and is not liberated, though I see it as “peace.”’ Then it occurred to me, Ānanda: ‘If I were to see the danger in sensual pleasures and make much of it, and if I were to attain the benefit of renunciation and cultivate it, it is possible that my mind would leap into renunciation, become confident, settle upon it, and be liberated, seeing it as “peace.”’ Then, Ānanda, at a later time, having seen the danger in sensual pleasures, I made much of it; having attained the benefit of renunciation, I cultivated it. Then my mind leaped into renunciation, became confident, settled upon it, and was liberated, seeing it as ‘peace.’ Then, Ānanda, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelled in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. But while I was dwelling thus, perceptions and attentions connected with sensual pleasures arose in me. That was an affliction for me. Just as pain might arise for one who is happy, solely for his affliction, so too those perceptions and attentions connected with sensual pleasures arose in me. That was an affliction for me.”

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, အဝိတက္ကေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ အဝိတက္ကေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ဝိတက္ကေသု ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, အဝိတက္ကေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ အဝိတက္ကေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ ဝိတက္ကေသု အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, အဝိတက္ကေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ အဝိတက္ကေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန ဝိတက္ကေသု အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, အဝိတက္ကေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, အဝိတက္ကေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော ဝိတက္ကသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ ဝိတက္ကသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

“Then it occurred to me, Ānanda: ‘What if, with the stilling of applied and sustained thought… I were to enter and dwell in the second jhāna?’ But my mind did not leap into the state without applied thought, did not become confident, did not settle upon it, and was not liberated, though I saw it as ‘peace.’ Then it occurred to me, Ānanda: ‘What is the cause, what is the reason, why my mind does not leap into the state without applied thought, does not become confident, does not settle upon it, and is not liberated, though I see it as “peace”?’ Then it occurred to me, Ānanda: ‘I have not seen the danger in applied thoughts, and I have not made much of it; and I have not attained the benefit of the state without applied thought, and I have not cultivated it. That is why my mind does not leap into the state without applied thought, does not become confident, does not settle upon it, and is not liberated, though I see it as “peace.”’ Then it occurred to me, Ānanda: ‘If I were to see the danger in applied thoughts and make much of it, and if I were to attain the benefit of the state without applied thought and cultivate it, it is possible that my mind would leap into the state without applied thought, become confident, settle upon it, and be liberated, seeing it as “peace.”’ Then, Ānanda, at a later time, having seen the danger in applied thoughts, I made much of it; having attained the benefit of the state without applied thought, I cultivated it. Then my mind leaped into the state without applied thought, became confident, settled upon it, and was liberated, seeing it as ‘peace.’ Then, Ānanda, with the stilling of applied and sustained thought… I entered and dwelled in the second jhāna. But while I was dwelling thus, perceptions and attentions connected with applied thought arose in me. That was an affliction for me. Just as pain might arise for one who is happy, solely for his affliction, so too those perceptions and attentions connected with applied thought arose in me. That was an affliction for me.”

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ ပီတိယာ စ ဝိရာဂါ ဥပေက္ခကော စ ဝိဟရေယျံ သတော စ သမ္ပဇာနော သုခဉ္စ ကာယေန ပဋိသံဝေဒေယျံ ယံ တံ အရိယာ အာစိက္ခန္တိ – ဥပေက္ခကော သတိမာ သုခဝိဟာရီတိ တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, နိပ္ပီတိကေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော[Pg.236], ယေန မေ နိပ္ပီတိကေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ပီတိယာ ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, နိပ္ပီတိကေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ နိပ္ပီတိကေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ ပီတိယာ အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, နိပ္ပီတိကေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ နိပ္ပီတိကေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန ပီတိယာ အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, နိပ္ပီတိကေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, နိပ္ပီတိကေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, ပီတိယာ စ ဝိရာဂါ…ပေ… တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော ပီတိသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ ပီတိသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

Then, Ānanda, this thought occurred to me: ‘It would be good if, with the fading away of rapture, I were to dwell equanimous, mindful, and clearly comprehending, and experience happiness with the body, entering and dwelling in the third jhāna, of which the noble ones declare: “Equanimous and mindful, one dwells happily.”’ But, Ānanda, though I saw it as peaceful, my mind did not leap toward the state without rapture, did not become confident in it, did not settle upon it, and was not liberated in it. Then, Ānanda, this thought occurred to me: ‘What is the cause, what is the reason, why my mind does not leap toward the state without rapture, does not become confident in it, does not settle upon it, and is not liberated in it, though I see it as peaceful?’ Then, Ānanda, this thought occurred to me: ‘I have not seen the danger in rapture, nor have I made much of it; I have not attained the benefit in the state without rapture, nor have I cultivated it. That is why my mind does not leap toward the state without rapture, does not become confident in it, does not settle upon it, and is not liberated in it, though I see it as peaceful.’ Then, Ānanda, this thought occurred to me: ‘If I were to see the danger in rapture and make much of it, and if I were to attain the benefit in the state without rapture and cultivate it, it is possible that my mind would leap toward the state without rapture, would become confident in it, would settle upon it, and would be liberated in it, seeing it as peaceful.’ So, Ānanda, at a later time, having seen the danger in rapture, I made much of it; having attained the benefit in the state without rapture, I cultivated it. Then, Ānanda, my mind leaps toward the state without rapture, becomes confident in it, settles upon it, and is liberated in it, seeing it as peaceful. So, Ānanda, with the fading away of rapture… I enter and dwell in the third jhāna. While I am dwelling in this state, Ānanda, perceptions and attentions accompanied by rapture arise in me. That is an affliction for me. Just as, Ānanda, pain might arise for a happy person, solely for the purpose of affliction, even so, for me, perceptions and attentions accompanied by rapture arise. That is an affliction for me.

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ သုခဿ စ ပဟာနာ ဒုက္ခဿ စ ပဟာနာ ပုဗ္ဗေဝ သောမနဿဒေါမနဿာနံ အတ္ထင်္ဂမာ အဒုက္ခမသုခံ ဥပေက္ခာသတိပါရိသုဒ္ဓိံ စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, အဒုက္ခမသုခေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ အဒုက္ခမသုခေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ဥပေက္ခာသုခေ ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, အဒုက္ခမသုခေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ အဒုက္ခမသုခေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ ဥပေက္ခာသုခေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, အဒုက္ခမသုခေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ [Pg.237] ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ အဒုက္ခမသုခေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန ဥပေက္ခာသုခေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ အဒုက္ခမသုခေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, အဒုက္ခမသုခေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, သုခဿ စ ပဟာနာ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော ဥပေက္ခာသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ ဥပေက္ခာသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

Then, Ānanda, this thought occurred to me: ‘It would be good if, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I were to enter and dwell in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity.’ But, Ānanda, though I saw it as peaceful, my mind did not leap toward the neither-painful-nor-pleasant state, did not become confident in it, did not settle upon it, and was not liberated in it. Then, Ānanda, this thought occurred to me: ‘What is the cause, what is the reason, why my mind does not leap toward the neither-painful-nor-pleasant state, does not become confident in it, does not settle upon it, and is not liberated in it, though I see it as peaceful?’ Then, Ānanda, this thought occurred to me: ‘I have not seen the danger in the happiness of equanimity, nor have I made much of it; I have not attained the benefit in the neither-painful-nor-pleasant state, nor have I cultivated it. That is why my mind does not leap toward the neither-painful-nor-pleasant state, does not become confident in it, does not settle upon it, and is not liberated in it, though I see it as peaceful.’ Then, Ānanda, this thought occurred to me: ‘If I were to see the danger in the happiness of equanimity and make much of it, and if I were to attain the benefit in the neither-painful-nor-pleasant state and cultivate it, it is possible that my mind would leap toward the neither-painful-nor-pleasant state, would become confident in it, would settle upon it, and would be liberated in it, seeing it as peaceful.’ So, Ānanda, at a later time, having seen the danger in the happiness of equanimity, I made much of it; having attained the benefit in the neither-painful-nor-pleasant state, I cultivated it. Then, Ānanda, my mind leaps toward the neither-painful-nor-pleasant state, becomes confident in it, settles upon it, and is liberated in it, seeing it as peaceful. So, Ānanda, with the abandoning of pleasure and pain… I enter and dwell in the fourth jhāna. While I am dwelling in this state, Ānanda, perceptions and attentions accompanied by equanimity arise in me. That is an affliction for me. Just as, Ānanda, pain might arise for a happy person, solely for the purpose of affliction, even so, for me, perceptions and attentions accompanied by equanimity arise. That is an affliction for me.

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘‘အနန္တော အာကာသော’’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, အာကာသာနဉ္စာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ အာကာသာနဉ္စာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ရူပေသု ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ အဗဟုလီကတော, အာကာသာနဉ္စာယတနေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ အာကာသာနဉ္စာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ ရူပေသု အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, အာကာသာနဉ္စာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ အာကာသာနဉ္စာယတနေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန ရူပေသု အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, အာကာသာနဉ္စာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, အာကာသာနဉ္စာယတနေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ [Pg.238] ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော ရူပသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ ရူပသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

Then, Ānanda, it occurred to me: ‘What if, by completely transcending perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, aware that “Space is infinite,” I were to enter and dwell in the base of infinite space?’ But, Ānanda, my mind did not leap into the base of infinite space, did not find confidence in it, did not settle upon it, and was not liberated in it, though I saw it as peaceful. Then, Ānanda, it occurred to me: ‘What is the cause, what is the reason, why my mind does not leap into the base of infinite space, find confidence in it, settle upon it, or become liberated in it, though I see it as peaceful?’ Then, Ānanda, it occurred to me: ‘I have not seen the danger in forms, nor have I made much of it; I have not attained the benefit in the base of infinite space, nor have I cultivated it. That is why my mind does not leap into the base of infinite space, does not find confidence in it, does not settle upon it, and is not liberated in it, though I see it as peaceful.’ Then, Ānanda, it occurred to me: ‘If I were to see the danger in forms and make much of it, and attain the benefit in the base of infinite space and cultivate it, it is possible that my mind would leap into the base of infinite space, find confidence in it, settle upon it, and be liberated in it, seeing it as peaceful.’ So, Ānanda, on a later occasion, having seen the danger in forms, I made much of it; having attained the benefit in the base of infinite space, I cultivated it. Then, Ānanda, my mind leaps into the base of infinite space, finds confidence in it, settles upon it, and is liberated in it, seeing it as peaceful. So indeed, Ānanda, by completely transcending perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, aware that ‘Space is infinite,’ I enter and dwell in the base of infinite space. While I am dwelling in this attainment, Ānanda, perceptions and instances of attention accompanied by form arise in me. That is an affliction for me. Just as, Ānanda, pain might arise for a happy person solely as an affliction, in the same way, those perceptions and instances of attention accompanied by form arise as an affliction for me.

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘‘အနန္တံ ဝိညာဏ’’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, ဝိညာဏဉ္စာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ ဝိညာဏဉ္စာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘အာကာသာနဉ္စာယတနေ ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ အဗဟုလီကတော, ဝိညာဏဉ္စာယတနေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ ဝိညာဏဉ္စာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ အာကာသာနဉ္စာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, ဝိညာဏဉ္စာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ ဝိညာဏဉ္စာယတနေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန အာကာသာနဉ္စာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, ဝိညာဏဉ္စာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, ဝိညာဏဉ္စာယတနေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော အာကာသာနဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ[Pg.239]; ဧဝမေဝဿ မေ အာကာသာနဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

Then, Ānanda, it occurred to me: ‘What if, by completely transcending the base of infinite space, aware that “Consciousness is infinite,” I were to enter and dwell in the base of infinite consciousness?’ But, Ānanda, my mind did not leap into the base of infinite consciousness, did not find confidence in it, did not settle upon it, and was not liberated in it, though I saw it as peaceful. Then, Ānanda, it occurred to me: ‘What is the cause, what is the reason, why my mind does not leap into the base of infinite consciousness, find confidence in it, settle upon it, or become liberated in it, though I see it as peaceful?’ Then, Ānanda, it occurred to me: ‘I have not seen the danger in the base of infinite space, nor have I made much of it; I have not attained the benefit in the base of infinite consciousness, nor have I cultivated it. That is why my mind does not leap into the base of infinite consciousness, does not find confidence in it, does not settle upon it, and is not liberated in it, though I see it as peaceful.’ Then, Ānanda, it occurred to me: ‘If I were to see the danger in the base of infinite space and make much of it, and attain the benefit in the base of infinite consciousness and cultivate it, it is possible that my mind would leap into the base of infinite consciousness, find confidence in it, settle upon it, and be liberated in it, seeing it as peaceful.’ So, Ānanda, on a later occasion, having seen the danger in the base of infinite space, I made much of it; having attained the benefit in the base of infinite consciousness, I cultivated it. Then, Ānanda, my mind leaps into the base of infinite consciousness, finds confidence in it, settles upon it, and is liberated in it, seeing it as peaceful. So indeed, Ānanda, by completely transcending the base of infinite space, aware that ‘Consciousness is infinite,’ I enter and dwell in the base of infinite consciousness. While I am dwelling in this attainment, Ānanda, perceptions and instances of attention accompanied by the base of infinite space arise in me. That is an affliction for me. Just as, Ānanda, pain might arise for a happy person solely as an affliction, in the same way, those perceptions and instances of attention accompanied by the base of infinite space arise as an affliction for me.

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ နတ္ထိ ကိဉ္စီတိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, အာကိဉ္စညာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ အာကိဉ္စညာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ဝိညာဏဉ္စာယတနေ ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, အာကိဉ္စညာယတနေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ အာကိဉ္စညာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ ဝိညာဏဉ္စာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, အာကိဉ္စညာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ အာကိဉ္စညာယတနေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန ဝိညာဏဉ္စာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, အာကိဉ္စညာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, အာကိဉ္စညာယတနေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော ဝိညာဏဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ ဝိညာဏဉ္စာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

Then, Ānanda, it occurred to me: ‘Suppose that by completely surmounting the base of the infinity of consciousness, I might enter and dwell in the base of nothingness, aware that “there is nothing.”’ But my mind did not enter into, become tranquil in, become steady in, or become liberated in the base of nothingness, when I saw it as peaceful. Then, Ānanda, it occurred to me: ‘What is the cause, what is the condition, why my mind does not enter into, become tranquil in, become steady in, or become liberated in the base of nothingness, when I see it as peaceful?’ Then, Ānanda, it occurred to me: ‘I have not seen the danger in the base of the infinity of consciousness, nor have I made much of it. And I have not attained the benefit in the base of nothingness, nor have I cultivated it. That is why my mind does not enter into, become tranquil in, become steady in, or become liberated in the base of nothingness, when I see it as peaceful.’ Then, Ānanda, it occurred to me: ‘If I were to see the danger in the base of the infinity of consciousness and make much of it, and if I were to attain the benefit in the base of nothingness and cultivate it, then it is possible that my mind would enter into, become tranquil in, become steady in, and become liberated in the base of nothingness, when I see it as peaceful.’ So then, Ānanda, on a later occasion, I saw the danger in the base of the infinity of consciousness and made much of it, and I attained the benefit in the base of nothingness and cultivated it. Then, Ānanda, my mind entered into, became tranquil in, became steady in, and became liberated in the base of nothingness, when I saw it as peaceful. Thus, Ānanda, by completely surmounting the base of the infinity of consciousness, I entered and dwelled in the base of nothingness, aware that ‘there is nothing.’ But while I was dwelling with this attainment, perceptions and instances of attention accompanied by the base of the infinity of consciousness arose in me. This was an affliction for me. Just as, Ānanda, pain might arise for a person who is happy, serving only as an affliction, so too, perceptions and instances of attention accompanied by the base of the infinity of consciousness arose in me. This was an affliction for me.

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, နေဝသညာနာသညာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ [Pg.240] – ‘ကော နု ခေါ ဟေတု ကော ပစ္စယော, ယေန မေ နေဝသညာနာသညာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘အာကိဉ္စညာယတနေ ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, နေဝသညာနာသညာယတနေ စ အာနိသံသော အနဓိဂတော, သော စ မေ အနာသေဝိတော. တသ္မာ မေ နေဝသညာနာသညာယတနေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ အာကိဉ္စညာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, နေဝသညာနာသညာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ နေဝသညာနာသညာယတနေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန အာကိဉ္စညာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, နေဝသညာနာသညာယတနေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, နေဝသညာနာသညာယတနေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ. တဿ မယှံ, အာနန္ဒ, ဣမိနာ ဝိဟာရေန ဝိဟရတော အာကိဉ္စညာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော. သေယျထာပိ, အာနန္ဒ, သုခိနော ဒုက္ခံ ဥပ္ပဇ္ဇေယျ ယာဝဒေဝ အာဗာဓာယ; ဧဝမေဝဿ မေ အာကိဉ္စညာယတနသဟဂတာ သညာမနသိကာရာ သမုဒါစရန္တိ. သွဿ မေ ဟောတိ အာဗာဓော.

Then, Ānanda, it occurred to me: ‘Suppose that by completely surmounting the base of nothingness, I might enter and dwell in the base of neither-perception-nor-non-perception.’ But my mind did not enter into, become tranquil in, become steady in, or become liberated in the base of neither-perception-nor-non-perception, when I saw it as peaceful. Then, Ānanda, it occurred to me: ‘What is the cause, what is the condition, why my mind does not enter into, become tranquil in, become steady in, or become liberated in the base of neither-perception-nor-non-perception, when I see it as peaceful?’ Then, Ānanda, it occurred to me: ‘I have not seen the danger in the base of nothingness, nor have I made much of it. And I have not attained the benefit in the base of neither-perception-nor-non-perception, nor have I cultivated it. That is why my mind does not enter into, become tranquil in, become steady in, or become liberated in the base of neither-perception-nor-non-perception, when I see it as peaceful.’ Then, Ānanda, it occurred to me: ‘If I were to see the danger in the base of nothingness and make much of it, and if I were to attain the benefit in the base of neither-perception-nor-non-perception and cultivate it, then it is possible that my mind would enter into, become tranquil in, become steady in, and become liberated in the base of neither-perception-nor-non-perception, when I see it as peaceful.’ So then, Ānanda, on a later occasion, I saw the danger in the base of nothingness and made much of it, and I attained the benefit in the base of neither-perception-nor-non-perception and cultivated it. Then, Ānanda, my mind entered into, became tranquil in, became steady in, and became liberated in the base of neither-perception-nor-non-perception, when I saw it as peaceful. Thus, Ānanda, by completely surmounting the base of nothingness, I entered and dwelled in the base of neither-perception-nor-non-perception. But while I was dwelling with this attainment, perceptions and instances of attention accompanied by the base of nothingness arose in me. This was an affliction for me. Just as, Ānanda, pain might arise for a person who is happy, serving only as an affliction, so too, perceptions and instances of attention accompanied by the base of nothingness arose in me. This was an affliction for me.

‘‘တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ယံနူနာဟံ နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရေယျ’န္တိ. တဿ မယှံ, အာနန္ဒ, သညာဝေဒယိတနိရောဓေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘ကော နု ခေါ ဟေတု, ကော ပစ္စယော, ယေန မေ သညာဝေဒယိတနိရောဓေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’? တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘နေဝသညာနာသညာယတနေ ခေါ မေ အာဒီနဝေါ အဒိဋ္ဌော, သော စ မေ အဗဟုလီကတော, သညာဝေဒယိတနိရောဓေ စ အာနိသံသော အနဓိဂတော, သော [Pg.241] စ မေ အနာသေဝိတော. တသ္မာ မေ သညာဝေဒယိတနိရောဓေ စိတ္တံ န ပက္ခန္ဒတိ နပ္ပသီဒတိ န သန္တိဋ္ဌတိ န ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော’. တဿ မယှံ, အာနန္ဒ, ဧတဒဟောသိ – ‘သစေ ခေါ အဟံ နေဝသညာနာသညာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလံ ကရေယျံ, သညာဝေဒယိတနိရောဓေ အာနိသံသံ အဓိဂမ္မ တမာသေဝေယျံ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ ယံ မေ သညာဝေဒယိတနိရောဓေ စိတ္တံ ပက္ခန္ဒေယျ ပသီဒေယျ သန္တိဋ္ဌေယျ ဝိမုစ္စေယျ ဧတံ သန္တန္တိ ပဿတော’. သော ခေါ အဟံ, အာနန္ဒ, အပရေန သမယေန နေဝသညာနာသညာယတနေ အာဒီနဝံ ဒိသွာ တံ ဗဟုလမကာသိံ, သညာဝေဒယိတနိရောဓေ အာနိသံသံ အဓိဂမ္မ တမာသေဝိံ. တဿ မယှံ, အာနန္ဒ, သညာဝေဒယိတနိရောဓေ စိတ္တံ ပက္ခန္ဒတိ ပသီဒတိ သန္တိဋ္ဌတိ ဝိမုစ္စတိ ဧတံ သန္တန္တိ ပဿတော. သော ခေါ အဟံ, အာနန္ဒ, သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရာမိ, ပညာယ စ မေ ဒိသွာ အာသဝါ ပရိက္ခယံ အဂမံသု.

Then, Ānanda, this thought occurred to me: ‘It would be good if I, having completely transcended the base of neither-perception-nor-non-perception, might attain and dwell in the cessation of perception and feeling.’ But, Ānanda, though seeing it as peaceful, my mind did not leap up to, become confident in, settle upon, or find release in the cessation of perception and feeling. Then, Ānanda, this thought occurred to me: ‘What is the cause, what is the reason, why my mind does not leap up to, become confident in, settle upon, or find release in the cessation of perception and feeling, though I see it as peaceful?’ Then, Ānanda, this thought occurred to me: ‘The drawback in the base of neither-perception-nor-non-perception has not been seen by me, and it has not been made much of by me; and the benefit in the cessation of perception and feeling has not been attained by me, and it has not been cultivated by me. That is why my mind does not leap up to, become confident in, settle upon, or find release in the cessation of perception and feeling, though I see it as peaceful.’ Then, Ānanda, this thought occurred to me: ‘If, having seen the drawback in the base of neither-perception-nor-non-perception, I were to make much of it, and if, having attained the benefit in the cessation of perception and feeling, I were to cultivate it, it is possible that my mind would leap up to, become confident in, settle upon, and find release in the cessation of perception and feeling, seeing it as peaceful.’ So, Ānanda, at a later time, having seen the drawback in the base of neither-perception-nor-non-perception, I made much of it; and having attained the benefit in the cessation of perception and feeling, I cultivated it. Then, Ānanda, my mind leaps up to, becomes confident in, settles upon, and finds release in the cessation of perception and feeling, seeing it as peaceful. So, Ānanda, by completely transcending the base of neither-perception-nor-non-perception, I attain and dwell in the cessation of perception and feeling. And having seen with wisdom, my taints were utterly destroyed.

‘‘ယာဝကီဝဉ္စာဟံ, အာနန္ဒ, ဣမာ နဝ အနုပုဗ္ဗဝိဟာရသမာပတ္တိယော န ဧဝံ အနုလောမပဋိလောမံ သမာပဇ္ဇိမ္ပိ ဝုဋ္ဌဟိမ္ပိ, နေဝ တာဝါဟံ, အာနန္ဒ, သဒေဝကေ လောကေ သမာရကေ သဗြဟ္မကေ သဿမဏဗြာဟ္မဏိယာ ပဇာယ သဒေဝမနုဿာယ ‘အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါ’တိ ပစ္စညာသိံ. ယတော စ ခေါ အဟံ, အာနန္ဒ, ဣမာ နဝ အနုပုဗ္ဗဝိဟာရသမာပတ္တိယော ဧဝံ အနုလောမပဋိလောမံ သမာပဇ္ဇိမ္ပိ ဝုဋ္ဌဟိမ္ပိ, အထာဟံ, အာနန္ဒ, သဒေဝကေ လောကေ သမာရကေ သဗြဟ္မကေ သဿမဏဗြာဟ္မဏိယာ ပဇာယ သဒေဝမနုဿာယ ‘အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါ’တိ ပစ္စညာသိံ. ဉာဏဉ္စ ပန မေ ဒဿနံ ဥဒပါဒိ – ‘အကုပ္ပာ မေ စေတောဝိမုတ္တိ, အယမန္တိမာ ဇာတိ, နတ္ထိ ဒါနိ ပုနဗ္ဘဝေါ’’’တိ. ဒသမံ.

Ānanda, for as long as I did not enter upon and emerge from these nine successive dwelling-attainments in this forward and reverse order, for so long, Ānanda, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans. But when, Ānanda, I did enter upon and emerge from these nine successive dwelling-attainments in this forward and reverse order, then, Ānanda, I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans. And knowledge and vision arose in me: ‘My liberation of mind is unshakable; this is the final birth; now there is no more renewed existence.’” The tenth.

မဟာဝဂ္ဂေါ စတုတ္ထော.

The Fourth Great Chapter.

တဿုဒ္ဒါနံ –

The summary of that:

ဒွေ ဝိဟာရာ စ နိဗ္ဗာနံ, ဂါဝီ ဈာနေန ပဉ္စမံ;

အာနန္ဒော ဗြာဟ္မဏာ ဒေဝေါ, နာဂေန တပုဿေန စာတိ.

Two on Abodes and Nibbāna, the Cow, the fifth with Jhāna; Ānanda, the Brahmins, the Deva, with the Nāga, and with Tapussa.

၅. သာမညဝဂ္ဂေါ

5. The Chapter on the State of a Recluse

၁. သမ္ဗာဓသုတ္တံ

1. The Discourse on Confinement

၄၂. ဧကံ [Pg.242] သမယံ အာယသ္မာ အာနန္ဒော ကောသမ္ဗိယံ ဝိဟရတိ ဃောသိတာရာမေ. အထ ခေါ အာယသ္မာ ဥဒါယီ ယေနာယသ္မာ အာနန္ဒော တေနုပသင်္ကမိ; ဥပသင်္ကမိတွာ အာယသ္မတာ အာနန္ဒေန သဒ္ဓိံ သမ္မောဒိ. သမ္မောဒနီယံ ကထံ သာရဏီယံ ဝီတိသာရေတွာ ဧကမန္တံ နိသီဒိ. ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ ဥဒါယီ အာယသ္မန္တံ အာနန္ဒံ ဧတဒဝေါစ – ‘‘ဝုတ္တမိဒံ, အာဝုသော, ပဉ္စာလစဏ္ဍေန ဒေဝပုတ္တေန –

42. At one time the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then the Venerable Udāyī went to the Venerable Ānanda and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down to one side. Seated to one side, the Venerable Udāyī said to the Venerable Ānanda: “Friend, this was said by the devaputta Pañcālacaṇḍa:

‘‘သမ္ဗာဓေ ဂတံ ဩကာသံ, အဝိဒွါ ဘူရိမေဓသော;

ယော ဈာနမဗုဇ္ဈိ ဗုဒ္ဓေါ, ပဋိလီနနိသဘော မုနီ’’တိ.

‘He found an opening in confinement, the one of vast wisdom; the Buddha who awakened to jhāna, the secluded bull, the sage.’

‘‘ကတမော, အာဝုသော, သမ္ဗာဓော, ကတမော သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ’’တိ? ‘‘ပဉ္စိမေ, အာဝုသော, ကာမဂုဏာ သမ္ဗာဓော ဝုတ္တော ဘဂဝတာ. ကတမေ ပဉ္စ? စက္ခုဝိညေယျာ ရူပါ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ, သောတဝိညေယျာ သဒ္ဒါ…ပေ… ဃာနဝိညေယျာ ဂန္ဓာ… ဇိဝှာဝိညေယျာ ရသာ… ကာယဝိညေယျာ ဖောဋ္ဌဗ္ဗာ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ. ဣမေ ခေါ, အာဝုသော, ပဉ္စ ကာမဂုဏာ သမ္ဗာဓော ဝုတ္တော ဘဂဝတာ.

“Friend, what is the confinement, and what is the attainment of an opening in confinement spoken of by the Blessed One?” “Friend, these five cords of sensual pleasure have been called confinement by the Blessed One. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, and enticing. These, friend, are the five cords of sensual pleasure that have been called confinement by the Blessed One.

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ ဝိတက္ကဝိစာရာ အနိရုဒ္ဓါ ဟောန္တိ, အယမေတ္ထ သမ္ဗာဓော.

“Here, friend, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that thinking and examining have not ceased—this is the confinement here.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ ပီတိ အနိရုဒ္ဓါ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Again, friend, with the subsiding of thinking and examining… a bhikkhu enters and dwells in the second jhāna. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that rapture has not ceased—this is the confinement here.

‘‘ပုန [Pg.243] စပရံ, အာဝုသော, ဘိက္ခု ပီတိယာ စ ဝိရာဂါ…ပေ… တတိယံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ ဥပေက္ခာသုခံ အနိရုဒ္ဓံ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Again, friend, with the fading away of rapture… a bhikkhu enters and dwells in the third jhāna. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that the equanimous happiness has not ceased—this is the confinement here.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သုခဿ စ ပဟာနာ…ပေ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ ရူပသညာ အနိရုဒ္ဓါ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Furthermore, friend, with the abandoning of pleasure… a bhikkhu enters and dwells in the fourth jhāna. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that the perception of form has not ceased—this is the confinement here.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ အာကာသာနဉ္စာယတနသညာ အနိရုဒ္ဓါ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Furthermore, friend, with the complete transcendence of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of the infinity of space. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that the perception of the base of the infinity of space has not ceased—this is the confinement here.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော အာကာသာနဉ္စာယတနံ သမတိက္ကမ္မ ‘အနန္တံ ဝိညာဏ’န္တိ ဝိညာဏဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ ဝိညာဏဉ္စာယတနသညာ အနိရုဒ္ဓါ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Furthermore, friend, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ a bhikkhu enters and dwells in the base of the infinity of consciousness. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that the perception of the base of the infinity of consciousness has not ceased—this is the confinement here.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော ဝိညာဏဉ္စာယတနံ သမတိက္ကမ္မ ‘နတ္ထိ ကိဉ္စီ’တိ အာကိဉ္စညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ အာကိဉ္စညာယတနသညာ အနိရုဒ္ဓါ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Furthermore, friend, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ a bhikkhu enters and dwells in the base of nothingness. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that the perception of the base of nothingness has not ceased—this is the confinement here.”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော အာကိဉ္စညာယတနံ သမတိက္ကမ္မ နေဝသညာနာသညာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ ပရိယာယေန. တတြာပတ္ထိ [Pg.244] သမ္ဗာဓော. ကိဉ္စ တတ္ထ သမ္ဗာဓော? ယဒေဝ တတ္ထ နေဝသညာနာသညာယတနသညာ အနိရုဒ္ဓါ ဟောတိ, အယမေတ္ထ သမ္ဗာဓော.

“Furthermore, friend, by completely transcending the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a provisional sense. And there is still confinement here. What is the confinement here? Just that the perception of the base of neither-perception-nor-non-perception has not ceased—this is the confinement here.”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သမ္ဗာဓေ ဩကာသာဓိဂမော ဝုတ္တော ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ပဌမံ.

“Furthermore, friend, by completely transcending the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. To this extent, friend, an attainment of an opening in confinement has been spoken of by the Blessed One in a definitive sense.” The first.

၂. ကာယသက္ခီသုတ္တံ

2. The Discourse on the Body-Witness

၄၃. ‘‘‘ကာယသက္ခီ ကာယသက္ခီ’တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, ကာယသက္ခီ ဝုတ္တော ဘဂဝတာ’’တိ? ‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ယထာ ယထာ စ တဒါယတနံ တထာ တထာ နံ ကာယေန ဖုသိတွာ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ကာယသက္ခီ ဝုတ္တော ဘဂဝတာ ပရိယာယေန.

43. “‘Body-witness, body-witness,’ it is said, friend. To what extent, friend, has a body-witness been declared by the Blessed One?” “Here, friend, a bhikkhu, quite secluded from sensual pleasures …pe… enters and dwells in the first jhāna. In whatever way that base exists, he dwells having contacted it with the mental body. To this extent, friend, a body-witness has been declared by the Blessed One in a provisional sense.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု ဝိတက္ကဝိစာရာနံ ဝူပသမာ…ပေ… ဒုတိယံ ဈာနံ… တတိယံ ဈာနံ… စတုတ္ထံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ယထာ ယထာ စ တဒါယတနံ တထာ တထာ နံ ကာယေန ဖုသိတွာ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ကာယသက္ခီ ဝုတ္တော ဘဂဝတာ ပရိယာယေန.

“Furthermore, friend, a bhikkhu, with the stilling of directed thought and evaluation …pe… enters and dwells in the second jhāna … the third jhāna … the fourth jhāna. In whatever way that base exists, he dwells having contacted it with the mental body. To this extent, friend, a body-witness has been declared by the Blessed One in a provisional sense.

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော ရူပသညာနံ သမတိက္ကမာ ပဋိဃသညာနံ အတ္ထင်္ဂမာ နာနတ္တသညာနံ အမနသိကာရာ ‘အနန္တော အာကာသော’တိ အာကာသာနဉ္စာယတနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ယထာ ယထာ စ တဒါယတနံ တထာ တထာ နံ ကာယေန ဖုသိတွာ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ကာယသက္ခီ ဝုတ္တော ဘဂဝတာ ပရိယာယေန…ပေ….

“Furthermore, friend, a bhikkhu, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ enters and dwells in the base of infinite space. In whatever way that base exists, he dwells having contacted it with the mental body. To this extent, friend, a body-witness has been declared by the Blessed One in a provisional sense …pe….

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ယထာ ယထာ စ တဒါယတနံ တထာ တထာ နံ ကာယေန ဖုသိတွာ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ကာယသက္ခီ ဝုတ္တော ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ဒုတိယံ.

“Furthermore, friend, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. In whatever way that base exists, he dwells having contacted it with the mental body. To this extent, friend, a body-witness has been declared by the Blessed One in a definitive sense.” Second.

၃. ပညာဝိမုတ္တသုတ္တံ

3. The Discourse on One Liberated by Wisdom

၄၄. ‘‘‘ပညာဝိမုတ္တော [Pg.245] ပညာဝိမုတ္တော’တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, ပညာဝိမုတ္တော ဝုတ္တော ဘဂဝတာ’’တိ?

44. “‘Liberated by wisdom, liberated by wisdom,’ it is said, friend. To what extent, friend, has one who is liberated by wisdom been declared by the Blessed One?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စ နံ ပဇာနာတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ပညာဝိမုတ္တော ဝုတ္တော ဘဂဝတာ ပရိယာယေန…ပေ….

“Here, friend, a bhikkhu, quite secluded from sensual pleasures …pe… enters and dwells in the first jhāna, and he understands it with wisdom. To this extent, friend, one who is liberated by wisdom has been declared by the Blessed One in a provisional sense …pe….”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ, ပညာယ စ နံ ပဇာနာတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ပညာဝိမုတ္တော ဝုတ္တော ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. တတိယံ.

“Furthermore, friend, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed, and he understands this with wisdom. To this extent, friend, one who is liberated by wisdom has been declared by the Blessed One in a definitive sense.” Third.

၄. ဥဘတောဘာဂဝိမုတ္တသုတ္တံ

4. The Discourse on One Liberated in Both Ways

၄၅. ‘‘‘ဥဘတောဘာဂဝိမုတ္တော ဥဘတောဘာဂဝိမုတ္တော’တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, ဥဘတောဘာဂဝိမုတ္တော ဝုတ္တော ဘဂဝတာ’’တိ?

45. “‘Liberated in both ways, liberated in both ways,’ it is said, friend. To what extent, friend, has one who is liberated in both ways been declared by the Blessed One?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ယထာ ယထာ စ တဒါယတနံ တထာ တထာ နံ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စ နံ ပဇာနာတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ဥဘတောဘာဂဝိမုတ္တော ဝုတ္တော ဘဂဝတာ ပရိယာယေန…ပေ….

“Here, friend, a bhikkhu, quite secluded from sensual pleasures …pe… enters and dwells in the first jhāna. And in whatever way that base is, in that same way he dwells having contacted it with the mental body, and he understands it with wisdom. To this extent, friend, one who is liberated in both ways has been declared by the Blessed One indirectly …pe….”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ယထာ ယထာ စ တဒါယတနံ တထာ တထာ နံ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စ နံ ပဇာနာတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ဥဘတောဘာဂဝိမုတ္တော ဝုတ္တော ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. စတုတ္ထံ.

“Furthermore, friend, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. And in whatever way that base is, in that same way he dwells having contacted it with the mental body, and he understands it with wisdom. To this extent, friend, one who is liberated in both ways has been declared by the Blessed One directly.” Fourth.

၅. သန္ဒိဋ္ဌိကဓမ္မသုတ္တံ

5. The Discourse on the Dhamma Visible Here and Now

၄၆. ‘‘‘သန္ဒိဋ္ဌိကော ဓမ္မော သန္ဒိဋ္ဌိကော ဓမ္မော’တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, သန္ဒိဋ္ဌိကော ဓမ္မော ဝုတ္တော ဘဂဝတာ’’တိ?

46. “‘The Dhamma is visible here and now, the Dhamma is visible here and now,’ it is said, friend. To what extent, friend, has the Dhamma been declared by the Blessed One to be visible here and now?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ [Pg.246] ခေါ, အာဝုသော, သန္ဒိဋ္ဌိကော ဓမ္မော ဝုတ္တော ဘဂဝတာ ပရိယာယေန…ပေ….

“Here, friend, a bhikkhu, quite secluded from sensual pleasures …pe… enters and dwells in the first jhāna. To this extent, friend, the Dhamma has been declared by the Blessed One to be visible here and now indirectly …pe….”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သန္ဒိဋ္ဌိကော ဓမ္မော ဝုတ္တော ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ပဉ္စမံ.

“Furthermore, friend, a bhikkhu, by completely surmounting the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. To this extent, friend, the Dhamma has been declared by the Blessed One to be visible here and now directly.” Fifth.

၆. သန္ဒိဋ္ဌိကနိဗ္ဗာနသုတ္တံ

6. The Discourse on Nibbāna Visible Here and Now

၄၇. ‘‘‘သန္ဒိဋ္ဌိကံ နိဗ္ဗာနံ သန္ဒိဋ္ဌိကံ နိဗ္ဗာန’န္တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, သန္ဒိဋ္ဌိကံ နိဗ္ဗာနံ ဝုတ္တံ ဘဂဝတာ’’တိ?

47. “‘Nibbāna visible here and now, Nibbāna visible here and now,’ it is said, friend. To what extent, friend, has Nibbāna visible here and now been spoken of by the Blessed One?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သန္ဒိဋ္ဌိကံ နိဗ္ဗာနံ ဝုတ္တံ ဘဂဝတာ ပရိယာယေန…ပေ….

“Here, friend, a bhikkhu, secluded from sensual pleasures …pe… enters and abides in the first jhāna. To this extent, friend, Nibbāna visible here and now has been spoken of by the Blessed One indirectly…pe….”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, သန္ဒိဋ္ဌိကံ နိဗ္ဗာနံ ဝုတ္တံ ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ဆဋ္ဌံ.

“Furthermore, friend, a bhikkhu, by completely transcending the base of neither-perception-nor-non-perception, enters and abides in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. To this extent, friend, Nibbāna visible here and now has been spoken of by the Blessed One directly.” Sixth.

၇. နိဗ္ဗာနသုတ္တံ

7. The Discourse on Nibbāna

၄၈. ‘‘‘နိဗ္ဗာနံ နိဗ္ဗာန’န္တိ, အာဝုသော, ဝုစ္စတိ…ပေ…. သတ္တမံ.

48. “‘Nibbāna, Nibbāna,’ it is said, friend…pe… Seventh.

၈. ပရိနိဗ္ဗာနသုတ္တံ

8. The Discourse on Parinibbāna

၄၉. ‘‘‘ပရိနိဗ္ဗာနံ ပရိနိဗ္ဗာန’န္တိ…ပေ…. အဋ္ဌမံ.

49. “‘Parinibbāna, Parinibbāna,’ it is said…pe… Eighth.

၉. တဒင်္ဂနိဗ္ဗာနသုတ္တံ

9. The Discourse on Temporary Nibbāna

၅၀. ‘‘‘တဒင်္ဂနိဗ္ဗာနံ တဒင်္ဂနိဗ္ဗာန’န္တိ, အာဝုသော, ဝုစ္စတိ…ပေ…. နဝမံ.

50. “‘Temporary Nibbāna, temporary Nibbāna,’ it is said, friend…pe… Ninth.

၁၀. ဒိဋ္ဌဓမ္မနိဗ္ဗာနသုတ္တံ

10. The Discourse on Nibbāna in This Very Life

၅၁. ‘‘‘ဒိဋ္ဌဓမ္မနိဗ္ဗာနံ ဒိဋ္ဌဓမ္မနိဗ္ဗာန’န္တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော ဒိဋ္ဌဓမ္မနိဗ္ဗာနံ ဝုတ္တံ ဘဂဝတာ’’တိ?

51. “‘Nibbāna in this very life, Nibbāna in this very life,’ it is said, friend. To what extent, friend, has Nibbāna in this very life been spoken of by the Blessed One?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ [Pg.247] …ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ဒိဋ္ဌဓမ္မနိဗ္ဗာနံ ဝုတ္တံ ဘဂဝတာ ပရိယာယေန …ပေ….

“Here, friend Kāḷudāyī, a bhikkhu, secluded from sensual pleasures…pe… enters and abides in the first jhāna. To this extent, friend Kāḷudāyī, Nibbāna in this very life has been spoken of by the Blessed One indirectly…pe….”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ဒိဋ္ဌဓမ္မနိဗ္ဗာနံ ဝုတ္တံ ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ဒသမံ.

“Furthermore, friend Kāḷudāyī, a bhikkhu, by completely transcending the base of neither-perception-nor-non-perception, enters and abides in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. To this extent, friend Kāḷudāyī, Nibbāna in this very life has been spoken of by the Blessed One directly.” Tenth.

သာမညဝဂ္ဂေါ ပဉ္စမော.

The Fifth, the Chapter on the General Theme.

တဿုဒ္ဒါနံ –

The summary:

သမ္ဗာဓော ကာယသက္ခီ ပညာ,ဥဘတောဘာဂေါ သန္ဒိဋ္ဌိကာ ဒွေ;

နိဗ္ဗာနံ ပရိနိဗ္ဗာနံ,တဒင်္ဂဒိဋ္ဌဓမ္မိကေန စာတိ.

Confinement, Bodily Witness, Wisdom, Liberated in Both Ways, two on the Visible; Nibbāna, Parinibbāna, Temporary, and with the one in this very life.

ပဌမပဏ္ဏာသကံ သမတ္တံ.

The First Fifty is completed.

၂. ဒုတိယပဏ္ဏာသကံ

2. The Second Fifty

(၆) ၁. ခေမဝဂ္ဂေါ

(6) 1. The Chapter on Security

၁. ခေမသုတ္တံ

The Discourse on Security

၅၂. ‘‘‘ခေမံ ခေမ’န္တိ[Pg.248], အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, ခေမံ ဝုတ္တံ ဘဂဝတာ’’တိ?

1. “‘Security, security,’ it is said, friend Ānanda. To what extent, friend Ānanda, has security been spoken of by the Blessed One?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ခေမံ ဝုတ္တံ ဘဂဝတာ ပရိယာယေန…ပေ….

52. “Here, friend Kāḷudāyī, a bhikkhu, secluded from sensual pleasures…pe… enters and abides in the first jhāna. To this extent, friend Kāḷudāyī, security has been spoken of by the Blessed One indirectly…pe….”

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, ခေမံ ဝုတ္တံ ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ပဌမံ.

“Furthermore, friend Kāḷudāyī, a bhikkhu, by completely transcending the base of neither-perception-nor-non-perception, enters and abides in the cessation of perception and feeling. And having seen with wisdom, his taints are destroyed. To this extent, friend Kāḷudāyī, security has been spoken of by the Blessed One directly.” First.

၂. ခေမပ္ပတ္တသုတ္တံ

The Discourse on Attaining Security

၅၃. ခေမပ္ပတ္တော ခေမပ္ပတ္တောတိ, အာဝုသော, ဝုစ္စတိ…ပေ…. ဒုတိယံ.

2. “‘One who has attained security, one who has attained security,’ it is said, friend…pe… Second.

၃. အမတသုတ္တံ

53. The Discourse on the Deathless

၅၄. အမတံ အမတန္တိ, အာဝုသော, ဝုစ္စတိ…ပေ…. တတိယံ.

3. “‘The deathless, the deathless,’ it is said, friend…pe… Third.

၄. အမတပ္ပတ္တသုတ္တံ

54. The Discourse on One Who Has Attained the Deathless

၅၅. အမတပ္ပတ္တော အမတပ္ပတ္တောတိ, အာဝုသော, ဝုစ္စတိ…ပေ…. စတုတ္ထံ.

4. “‘One who has attained the deathless, one who has attained the deathless,’ it is said, friend…pe… Fourth.

၅. အဘယသုတ္တံ

55. The Discourse on Fearlessness

၅၆. အဘယံ အဘယန္တိ, အာဝုသော, ဝုစ္စတိ…ပေ…. ပဉ္စမံ.

5. “‘Fearlessness, fearlessness,’ it is said, friend…pe… Fifth.

၆. အဘယပ္ပတ္တသုတ္တံ

56. The Discourse on One Who Has Attained Fearlessness

၅၇. အဘယပ္ပတ္တော အဘယပ္ပတ္တောတိ, အာဝုသော, ဝုစ္စတိ…ပေ…. ဆဋ္ဌံ.

6. “‘One who has attained fearlessness, one who has attained fearlessness,’ it is said, friend…pe… Sixth.

၇. ပဿဒ္ဓိသုတ္တံ

7. The Sutta on Tranquility

၅၈. ပဿဒ္ဓိ ပဿဒ္ဓီတိ, အာဝုသော, ဝုစ္စတိ…ပေ…. သတ္တမံ.

58. “Friend, it is said, ‘tranquility, tranquility.’… The seventh.

၈. အနုပုဗ္ဗပဿဒ္ဓိသုတ္တံ

8. The Sutta on Gradual Tranquility

၅၉. အနုပုဗ္ဗပဿဒ္ဓိ [Pg.249] အနုပုဗ္ဗပဿဒ္ဓီတိ, အာဝုသော, ဝုစ္စတိ…ပေ…. အဋ္ဌမံ.

59. “Friend, it is said, ‘gradual tranquility, gradual tranquility.’… The eighth.

၉. နိရောဓသုတ္တံ

9. The Sutta on Cessation

၆၀. နိရောဓော နိရောဓောတိ, အာဝုသော, ဝုစ္စတိ…ပေ…. နဝမံ.

60. “Friend, it is said, ‘cessation, cessation.’… The ninth.

၁၀. အနုပုဗ္ဗနိရောဓသုတ္တံ

10. The Sutta on Gradual Cessation

၆၁. ‘‘‘အနုပုဗ္ဗနိရောဓော အနုပုဗ္ဗနိရောဓော’တိ, အာဝုသော, ဝုစ္စတိ. ကိတ္တာဝတာ နု ခေါ, အာဝုသော, အနုပုဗ္ဗနိရောဓော ဝုတ္တော ဘဂဝတာ’’တိ?

61. “Friend, it is said, ‘gradual cessation, gradual cessation.’ To what extent, friend, has gradual cessation been spoken of by the Blessed One?”

‘‘ဣဓာဝုသော, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, အနုပုဗ္ဗနိရောဓော ဝုတ္တော ဘဂဝတာ ပရိယာယေန…ပေ….

“Here, friend, a bhikkhu, secluded from sensual pleasures… enters and abides in the first jhāna. To this extent, friend, gradual cessation has been spoken of by the Blessed One by way of an indirect method….

‘‘ပုန စပရံ, အာဝုသော, ဘိက္ခု သဗ္ဗသော နေဝသညာနာသညာယတနံ သမတိက္ကမ္မ သညာဝေဒယိတနိရောဓံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. ဧတ္တာဝတာပိ ခေါ, အာဝုသော, အနုပုဗ္ဗနိရောဓော ဝုတ္တော ဘဂဝတာ နိပ္ပရိယာယေနာ’’တိ. ဒသမံ.

“Furthermore, friend, a bhikkhu, by completely transcending the base of neither-perception-nor-non-perception, enters and abides in the cessation of perception and feeling. And having seen with wisdom, his taints are utterly destroyed. To this extent, friend, gradual cessation has been spoken of by the Blessed One not by way of an indirect method.” The tenth.

၁၁. အဘဗ္ဗသုတ္တံ

11. The Sutta on Incapability

၆၂. ‘‘နဝ, ဘိက္ခဝေ, ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ. ကတမေ နဝ? ရာဂံ, ဒေါသံ, မောဟံ, ကောဓံ, ဥပနာဟံ, မက္ခံ, ပဠာသံ, ဣဿံ, မစ္ဆရိယံ – ဣမေ ခေါ, ဘိက္ခဝေ, နဝ ဓမ္မေ အပ္ပဟာယ အဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ.

62. “Bhikkhus, without having abandoned nine things, one is incapable of realizing arahantship. What nine? Lust, hatred, delusion, anger, hostility, denigration, contentiousness, envy, and stinginess. Bhikkhus, without having abandoned these nine things, one is incapable of realizing arahantship.

‘‘နဝ, ဘိက္ခဝေ, ဓမ္မေ ပဟာယ ဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတုံ. ကတမေ နဝ? ရာဂံ, ဒေါသံ, မောဟံ, ကောဓံ, ဥပနာဟံ, မက္ခံ, ပဠာသံ, ဣဿံ, မစ္ဆရိယံ – ဣမေ ခေါ, ဘိက္ခဝေ, နဝ ဓမ္မေ ပဟာယ ဘဗ္ဗော အရဟတ္တံ သစ္ဆိကာတု’’န္တိ. ဧကာဒသမံ.

“Bhikkhus, having abandoned nine things, one is capable of realizing arahantship. What nine? Lust, hatred, delusion, anger, hostility, denigration, contentiousness, envy, and stinginess. Bhikkhus, having abandoned these nine things, one is capable of realizing arahantship.” The eleventh.

ခေမဝဂ္ဂေါ ပဌမော.

The First Chapter on Security.

တဿုဒ္ဒါနံ –

The summary of this is:

ခေမော စ အမတဉ္စေဝ, အဘယံ ပဿဒ္ဓိယေန စ;

နိရောဓော အနုပုဗ္ဗော စ, ဓမ္မံ ပဟာယ ဘဗ္ဗေန စာတိ.

Security and the deathless, fearlessness and tranquility; cessation and the gradual, and being capable by abandoning things.

(၇) ၂. သတိပဋ္ဌာနဝဂ္ဂေါ

(7) 2. The Chapter on the Foundations of Mindfulness

၁. သိက္ခာဒုဗ္ဗလျသုတ္တံ

1. The Sutta on Weaknesses in the Training

၆၃. ‘‘ပဉ္စိမာနိ[Pg.250], ဘိက္ခဝေ, သိက္ခာဒုဗ္ဗလျာနိ. ကတမာနိ ပဉ္စ? ပါဏာတိပါတော, အဒိန္နာဒါနံ, ကာမေသုမိစ္ဆာစာရော, မုသာဝါဒေါ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သိက္ခာဒုဗ္ဗလျာနိ.

63. “Bhikkhus, there are these five weaknesses in the training. What five? The destruction of life, the taking of what is not given, misconduct in sensual pleasures, false speech, and indulgence in liquor, wine, and intoxicants, which are a basis for heedlessness. Indeed, bhikkhus, these are the five weaknesses in the training.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သိက္ခာဒုဗ္ဗလျာနံ ပဟာနာယ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာယေ ကာယာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿံ; ဝေဒနာသု…ပေ… စိတ္တေ…ပေ… ဓမ္မေသု ဓမ္မာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿံ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သိက္ခာဒုဗ္ဗလျာနံ ပဟာနာယ ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. ပဌမံ.

“Indeed, bhikkhus, for the abandoning of these five weaknesses in the training, the four foundations of mindfulness are to be developed. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world; he dwells contemplating feelings in feelings… he dwells contemplating the mind in the mind… he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. Indeed, bhikkhus, for the abandoning of these five weaknesses in the training, these four foundations of mindfulness are to be developed.” The first.

၂. နီဝရဏသုတ္တံ

2. The Sutta on the Hindrances

၆၄. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, နီဝရဏာနိ. ကတမာနိ ပဉ္စ? ကာမစ္ဆန္ဒနီဝရဏံ, ဗျာပါဒနီဝရဏံ, ထိနမိဒ္ဓနီဝရဏံ, ဥဒ္ဓစ္စကုက္ကုစ္စနီဝရဏံ, ဝိစိကိစ္ဆာနီဝရဏံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ နီဝရဏာနိ.

64. “Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. Indeed, bhikkhus, these are the five hindrances.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ နီဝရဏာနံ ပဟာနာယ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာယေ ကာယာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿံ; ဝေဒနာသု…ပေ… စိတ္တေ…ပေ… ဓမ္မေသု ဓမ္မာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿံ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ နီဝရဏာနံ ပဟာနာယ ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. ဒုတိယံ.

“Indeed, bhikkhus, for the abandoning of these five hindrances, the four foundations of mindfulness are to be developed. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world; he dwells contemplating feelings in feelings… he dwells contemplating the mind in the mind… he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. Indeed, bhikkhus, for the abandoning of these five hindrances, these four foundations of mindfulness are to be developed.” The second.

၃. ကာမဂုဏသုတ္တံ

3. The Sutta on the Strands of Sensual Pleasure

၆၅. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ကာမဂုဏာ. ကတမေ ပဉ္စ? စက္ခုဝိညေယျာ ရူပါ ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ, သောတဝိညေယျာ သဒ္ဒါ…ပေ… ဃာနဝိညေယျာ ဂန္ဓာ… ဇိဝှာဝိညေယျာ ရသာ… ကာယဝိညေယျာ ဖောဋ္ဌဗ္ဗာ [Pg.251] ဣဋ္ဌာ ကန္တာ မနာပါ ပိယရူပါ ကာမူပသံဟိတာ ရဇနီယာ. ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ ကာမဂုဏာ.

65. “Bhikkhus, there are these five strands of sensual pleasure. What five? Forms cognizable by the eye that are desirable, pleasing, delightful, and endearing, connected with sensual desire, and arousing passion. Sounds cognizable by the ear… smells cognizable by the nose… tastes cognizable by the tongue… tangible objects cognizable by the body that are desirable, pleasing, delightful, and endearing, connected with sensual desire, and arousing passion. Indeed, bhikkhus, these are the five strands of sensual pleasure.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ကာမဂုဏာနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. တတိယံ.

“Indeed, bhikkhus, for the abandoning of these five strands of sensual pleasure… these four foundations of mindfulness are to be developed.” The third.

၄. ဥပါဒါနက္ခန္ဓသုတ္တံ

4. The Sutta on the Aggregates Subject to Clinging

၆၆. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, ဥပါဒါနက္ခန္ဓာ. ကတမေ ပဉ္စ? ရူပုပါဒါနက္ခန္ဓော, ဝေဒနုပါဒါနက္ခန္ဓော, သညုပါဒါနက္ခန္ဓော, သင်္ခါရုပါဒါနက္ခန္ဓော, ဝိညာဏုပါဒါနက္ခန္ဓော – ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စုပါဒါနက္ခန္ဓာ.

66. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the formations aggregate subject to clinging, and the consciousness aggregate subject to clinging. These, bhikkhus, are the five aggregates subject to clinging.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ဥပါဒါနက္ခန္ဓာနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. စတုတ္ထံ.

“Bhikkhus, for the abandoning of these five aggregates subject to clinging… these four foundations of mindfulness are to be developed.” The fourth.

၅. ဩရမ္ဘာဂိယသုတ္တံ

5. The Sutta on the Lower Fetters

၆၇. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဩရမ္ဘာဂိယာနိ သံယောဇနာနိ. ကတမာနိ ပဉ္စ? သက္ကာယဒိဋ္ဌိ, ဝိစိကိစ္ဆာ, သီလဗ္ဗတပရာမာသော, ကာမစ္ဆန္ဒော, ဗျာပါဒေါ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စောရမ္ဘာဂိယာနိ သံယောဇနာနိ.

67. “Bhikkhus, there are these five lower fetters. What five? Identity view, doubt, clinging to precepts and practices, sensual desire, and ill will. These, bhikkhus, are the five lower fetters.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. ပဉ္စမံ.

“Bhikkhus, for the abandoning of these five lower fetters… these four foundations of mindfulness are to be developed.” The fifth.

၆. ဂတိသုတ္တံ

6. The Sutta on Destinations

၆၈. ‘‘ပဉ္စိမာ, ဘိက္ခဝေ, ဂတိယော. ကတမာ ပဉ္စ? နိရယော, တိရစ္ဆာနယောနိ, ပေတ္တိဝိသယော, မနုဿာ, ဒေဝါ – ဣမာ ခေါ, ဘိက္ခဝေ, ပဉ္စ ဂတိယော.

68. “Bhikkhus, there are these five destinations. What five? Hell, the animal realm, the sphere of departed spirits, human beings, and gods. These, bhikkhus, are the five destinations.”

‘‘ဣမာသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ဂတီနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. ဆဋ္ဌံ.

“Bhikkhus, for the abandoning of these five destinations… these four establishments of mindfulness are to be developed.” Sixth.

၇. မစ္ဆရိယသုတ္တံ

7. Discourse on Stinginess

၆၉. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, မစ္ဆရိယာနိ. ကတမာနိ ပဉ္စ? အာဝါသမစ္ဆရိယံ, ကုလမစ္ဆရိယံ, လာဘမစ္ဆရိယံ, ဝဏ္ဏမစ္ဆရိယံ, ဓမ္မမစ္ဆရိယံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ မစ္ဆရိယာနိ.

69. “Bhikkhus, there are these five kinds of stinginess. What five? Stinginess regarding dwellings, stinginess regarding supporter families, stinginess regarding gains, stinginess regarding beauty, and stinginess regarding the Dhamma. These, bhikkhus, are the five kinds of stinginess.”

‘‘ဣမေသံ [Pg.252] ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ မစ္ဆရိယာနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. သတ္တမံ.

“Bhikkhus, for the abandoning of these five kinds of stinginess… these four establishments of mindfulness are to be developed.” Seventh.

၈. ဥဒ္ဓမ္ဘာဂိယသုတ္တံ

8. Discourse on the Higher Fetters

၇၀. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, ဥဒ္ဓမ္ဘာဂိယာနိ သံယောဇနာနိ. ကတမာနိ ပဉ္စ? ရူပရာဂေါ, အရူပရာဂေါ, မာနော, ဥဒ္ဓစ္စံ, အဝိဇ္ဇာ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စုဒ္ဓမ္ဘာဂိယာနိ သံယောဇနာနိ.

70. “Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, and ignorance. These, bhikkhus, are the five higher fetters.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ဥဒ္ဓမ္ဘာဂိယာနံ သံယောဇနာနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. အဋ္ဌမံ.

“Bhikkhus, for the abandoning of these five higher fetters… these four establishments of mindfulness are to be developed.” Eighth.

၉. စေတောခိလသုတ္တံ

9. Discourse on Mental Barrenness

၇၁. ‘‘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.

71. “Bhikkhus, there are these five states of mental barrenness. What are the five? Here, bhikkhus, a bhikkhu doubts the Teacher, is uncertain, is not resolved, and has no confidence in him. When a bhikkhu doubts the Teacher, is uncertain, is not resolved, and has no confidence in him, his mind does not incline to ardor, to application, to perseverance, and to striving. When one's mind does not incline to ardor, to application, to perseverance, and to striving, this is the first state of mental barrenness.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဓမ္မေ ကင်္ခတိ…ပေ… သံဃေ ကင်္ခတိ… သိက္ခာယ ကင်္ခတိ… သဗြဟ္မစာရီသု ကုပိတော ဟောတိ အနတ္တမနော အာဟတစိတ္တော ခိလဇာတော. ယော သော, ဘိက္ခဝေ, ဘိက္ခု သဗြဟ္မစာရီသု ကုပိတော ဟောတိ အနတ္တမနော အာဟတစိတ္တော ခိလဇာတော, တဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ. ယဿ စိတ္တံ န နမတိ အာတပ္ပာယ အနုယောဂါယ သာတစ္စာယ ပဓာနာယ, အယံ ပဉ္စမော စေတောခိလော.

“Again, bhikkhus, a bhikkhu doubts the Dhamma… doubts the Saṅgha… doubts the training… is angry and displeased with his companions in the holy life, his heart is struck, and he is barren-minded. That bhikkhu, bhikkhus, who is angry and displeased with his companions in the holy life… his mind does not incline to ardor, to application, to perseverance, and to striving. When one's mind does not incline to ardor, to application, to perseverance, and to striving, this is the fifth state of mental barrenness.”

‘‘ဣမေသံ, ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတောခိလာနံ ပဟာနာယ…ပေ… ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. နဝမံ.

“Bhikkhus, for the abandoning of these five states of mental barrenness… these four establishments of mindfulness are to be developed.” Ninth.

၁၀. စေတသောဝိနိဗန္ဓသုတ္တံ

10. Discourse on the Shackles of the Mind

၇၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, စေတသောဝိနိဗန္ဓာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာမေသု အဝီတရာဂေါ ဟောတိ အဝိဂတစ္ဆန္ဒော အဝိဂတပေမော အဝိဂတပိပါသော [Pg.253] 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.

72. “Bhikkhus, there are these five shackles of the mind. What are the five? Here, bhikkhus, a bhikkhu is not devoid of lust for sensual pleasures, not devoid of desire, not devoid of affection, not devoid of thirst, not devoid of fever, not devoid of craving for them. When a bhikkhu is not devoid of lust for sensual pleasures… his mind does not incline to ardor, to application, to perseverance, and to striving. When one's mind does not incline to ardor, to application, to perseverance, and to striving, this is the first shackle of the mind.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ကာယေ အဝီတရာဂေါ ဟောတိ…ပေ… ရူပေ အဝီတရာဂေါ ဟောတိ… ယာဝဒတ္ထံ ဥဒရာဝဒေဟကံ ဘုဉ္ဇိတွာ သေယျသုခံ ပဿသုခံ မိဒ္ဓသုခံ အနုယုတ္တော ဝိဟရတိ … 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.

“Again, bhikkhus, a bhikkhu is not devoid of lust for the body… is not devoid of lust for forms… having eaten his fill, as much as his belly can hold, he dwells devoted to the pleasure of lying down, the pleasure of turning from side to side, the pleasure of sleep… he lives the holy life aspiring to be reborn in some order of devas, thinking: ‘By this precept or vow or austerity or holy life, I will become a deva or one of the devas.’ When a bhikkhu lives the holy life aspiring to be reborn in some order of devas… his mind does not incline to ardor, to application, to perseverance, and to striving. When one's mind does not incline to ardor, to application, to perseverance, and to striving, this is the fifth shackle of the mind. These, bhikkhus, are the five shackles of the mind.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတသောဝိနိဗန္ဓာနံ ပဟာနာယ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာယေ ကာယာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿံ; ဝေဒနာသု…ပေ… စိတ္တေ…ပေ… ဓမ္မေသု ဓမ္မာနုပဿီ ဝိဟရတိ အာတာပီ သမ္ပဇာနော သတိမာ ဝိနေယျ လောကေ အဘိဇ္ဈာဒေါမနဿံ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတသောဝိနိဗန္ဓာနံ ပဟာနာယ ဣမေ စတ္တာရော သတိပဋ္ဌာနာ ဘာဝေတဗ္ဗာ’’တိ. ဒသမံ.

“Bhikkhus, for the abandoning of these five shackles of the mind, the four establishments of mindfulness are to be developed. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings… mind in mind… phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. For the abandoning of these five shackles of the mind, bhikkhus, these four establishments of mindfulness are to be developed.” Tenth.

သတိပဋ္ဌာနဝဂ္ဂေါ ဒုတိယော.

The Chapter on the Establishments of Mindfulness, the Second.

တဿုဒ္ဒါနံ –

The summary:

သိက္ခာ နီဝရဏာကာမာ, ခန္ဓာ စ ဩရမ္ဘာဂိယာ ဂတိ;

မစ္ဆေရံ ဥဒ္ဓမ္ဘာဂိယာ အဋ္ဌမံ, စေတောခိလာ ဝိနိဗန္ဓာတိ.

Training, Hindrances, Sensual Pleasures, Aggregates, Lower Fetters, Destinations, Stinginess, Higher Fetters, Mental Barrenness, and Shackles.

(၈) ၃. သမ္မပ္ပဓာနဝဂ္ဂေါ

(8) 3. The Chapter on the Right Strivings

၁. သိက္ခသုတ္တံ

1. The Discourse on the Training

၇၃. ‘‘ပဉ္စိမာနိ[Pg.254], ဘိက္ခဝေ, သိက္ခာဒုဗ္ဗလျာနိ. ကတမာနိ ပဉ္စ? ပါဏာတိပါတော …ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သိက္ခာဒုဗ္ဗလျာနိ.

73. “Bhikkhus, there are these five weaknesses in the training. What five? The destruction of life… indulgence in liquor, wine, and intoxicants, which are a basis for heedlessness. Indeed, bhikkhus, these are the five weaknesses in the training.”

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သိက္ခာဒုဗ္ဗလျာနံ ပဟာနာယ စတ္တာရော သမ္မပ္ပဓာနာ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အနုပ္ပန္နာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ အနုပ္ပာဒါယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ; ဥပ္ပန္နာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ; အနုပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဥပ္ပာဒါယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ; ဥပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဌိတိယာ အသမ္မောသာယ ဘိယျောဘာဝါယ ဝေပုလ္လာယ ဘာဝနာယ ပါရိပူရိယာ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သိက္ခာဒုဗ္ဗလျာနံ ပဟာနာယ ဣမေ စတ္တာရော သမ္မပ္ပဓာနာ ဘာဝေတဗ္ဗာ’’တိ. ပဌမံ.

“Indeed, bhikkhus, for the abandoning of these five weaknesses in the training, the four right strivings are to be developed. What four? Here, bhikkhus, a bhikkhu generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. He generates desire, makes an effort, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, greater increase, expansion, development, and fulfillment of arisen wholesome states. Indeed, bhikkhus, for the abandoning of these five weaknesses in the training, these four right strivings are to be developed.”

၇၄-၈၁. (ယထာ သတိပဋ္ဌာနဝဂ္ဂေ တထာ သမ္မပ္ပဓာနဝသေန ဝိတ္ထာရေတဗ္ဗာ.)

74–81. (To be elaborated by way of the right strivings, as in the chapter on the establishments of mindfulness.)

၁၀. စေတသောဝိနိဗန္ဓသုတ္တံ

10. The Discourse on the Bondages of the Mind

၈၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, စေတသောဝိနိဗန္ဓာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာမေသု အဝီတရာဂေါ ဟောတိ…ပေ… ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ စေတသောဝိနိဗန္ဓာ.

82. “Bhikkhus, there are these five bondages of the mind. What five? Here, bhikkhus, a bhikkhu is not devoid of lust for sensual pleasures … Indeed, bhikkhus, these are the five bondages of the mind.

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတသောဝိနိဗန္ဓာနံ ပဟာနာယ စတ္တာရော သမ္မပ္ပဓာနာ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အနုပ္ပန္နာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ အနုပ္ပာဒါယ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ; ဥပ္ပန္နာနံ ပါပကာနံ အကုသလာနံ ဓမ္မာနံ ပဟာနာယ… အနုပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဥပ္ပာဒါယ… ဥပ္ပန္နာနံ ကုသလာနံ ဓမ္မာနံ ဌိတိယာ အသမ္မောသာယ ဘိယျောဘာဝါယ ဝေပုလ္လာယ ဘာဝနာယ ပါရိပူရိယာ ဆန္ဒံ ဇနေတိ ဝါယမတိ ဝီရိယံ အာရဘတိ စိတ္တံ ပဂ္ဂဏှာတိ ပဒဟတိ[Pg.255]. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတသောဝိနိဗန္ဓာနံ ပဟာနာယ ဣမေ စတ္တာရော သမ္မပ္ပဓာနာ ဘာဝေတဗ္ဗာ’’တိ. ဒသမံ.

“Indeed, bhikkhus, for the abandoning of these five bondages of the mind, the four right strivings are to be developed. What four? Here, bhikkhus, a bhikkhu generates desire, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states; … for the abandoning of arisen evil, unwholesome states; … for the arising of unarisen wholesome states; … for the maintenance, non-disappearance, greater increase, expansion, development, and fulfillment of arisen wholesome states, he generates desire, makes an effort, arouses energy, exerts his mind, and strives. Indeed, bhikkhus, for the abandoning of these five bondages of the mind, these four right strivings are to be developed.”

သမ္မပ္ပဓာနဝဂ္ဂေါ တတိယော.

The Third Chapter: The Right Strivings

(၉) ၄. ဣဒ္ဓိပါဒဝဂ္ဂေါ

(9) 4. The Chapter on the Bases of Spiritual Power

၁. သိက္ခသုတ္တံ

1. The Discourse on Training

၈၃. ‘‘ပဉ္စိမာနိ, ဘိက္ခဝေ, သိက္ခာဒုဗ္ဗလျာနိ. ကတမာနိ ပဉ္စ? ပါဏာတိပါတော…ပေ… သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, ပဉ္စ သိက္ခာဒုဗ္ဗလျာနိ.

83. “Bhikkhus, there are these five weaknesses in the training. What five? The destruction of life … indulgence in liquor, wine, and intoxicants, which are a basis for heedlessness—these, bhikkhus, are the five weaknesses in the training.

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သိက္ခာဒုဗ္ဗလျာနံ ပဟာနာယ စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဆန္ဒသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ, ဝီရိယသမာဓိ… စိတ္တသမာဓိ… ဝီမံသာသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ သိက္ခာဒုဗ္ဗလျာနံ ပဟာနာယ ဣမေ စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝေတဗ္ဗာ’’တိ. ပဌမံ.

“Bhikkhus, for the abandoning of these five weaknesses in the training, the four bases of spiritual power are to be developed. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving; he develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. Bhikkhus, for the abandoning of these five weaknesses in the training, these four bases of spiritual power are to be developed.”

၈၄-၉၁. (ယထာ သတိပဋ္ဌာနဝဂ္ဂေ တထာ ဣဒ္ဓိပါဒဝသေန ဝိတ္ထာရေတဗ္ဗာ.)

84–91. (To be elaborated by way of the bases of spiritual power, as in the chapter on the establishments of mindfulness.)

၁၀. စေတသောဝိနိဗန္ဓသုတ္တံ

10. The Discourse on the Bondages of the Mind

၉၂. ‘‘ပဉ္စိမေ, ဘိက္ခဝေ, စေတသောဝိနိဗန္ဓာ. ကတမေ ပဉ္စ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ကာမေသု အဝီတရာဂေါ ဟောတိ…ပေ… ဣမေ ခေါ, ဘိက္ခဝေ, ပဉ္စ စေတသောဝိနိဗန္ဓာ.

92. “Bhikkhus, there are these five bondages of the mind. What five? Here, bhikkhus, a bhikkhu is not devoid of lust for sensual pleasures … these, bhikkhus, are the five bondages of the mind.

‘‘ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတသောဝိနိဗန္ဓာနံ ပဟာနာယ ဣမေ စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝေတဗ္ဗာ. ကတမေ စတ္တာရော? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု ဆန္ဒသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ, ဝီရိယသမာဓိ… စိတ္တသမာဓိ… ဝီမံသာသမာဓိပဓာနသင်္ခါရသမန္နာဂတံ ဣဒ္ဓိပါဒံ ဘာဝေတိ. ဣမေသံ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ စေတသောဝိနိဗန္ဓာနံ ပဟာနာယ ဣမေ စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝေတဗ္ဗာ’’တိ. ဒသမံ.

“Bhikkhus, for the abandoning of these five bondages of the mind, these four bases of spiritual power are to be developed. What four? Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations of striving; he develops the basis for spiritual power that possesses concentration due to energy … concentration due to mind … concentration due to investigation and volitional formations of striving. Bhikkhus, for the abandoning of these five bondages of the mind, these four bases of spiritual power are to be developed.”

ဣဒ္ဓိပါဒဝဂ္ဂေါ စတုတ္ထော.

The Fourth Chapter: The Bases of Spiritual Power

ယထေဝ [Pg.256] သတိပဋ္ဌာနာ, ပဓာနာ စတုရောပိ စ;

စတ္တာရော ဣဒ္ဓိပါဒါ စ, တထေဝ သမ္ပယောဇယေတိ.

Just as the establishments of mindfulness, and also the four right strivings, and the four bases of spiritual power, so too should they be applied.

(၁၀) ၅. ရာဂပေယျာလံ

(10) 5. Repetition Series on Lust

၉၃. ‘‘ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ နဝ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ နဝ? အသုဘသညာ, မရဏသညာ, အာဟာရေ ပဋိကူလသညာ, သဗ္ဗလောကေ အနဘိရတသညာ, အနိစ္စသညာ, အနိစ္စေ ဒုက္ခသညာ, ဒုက္ခေ အနတ္တသညာ, ပဟာနသညာ, ဝိရာဂသညာ – ရာဂဿ, ဘိက္ခဝေ အဘိညာယ ဣမေ နဝ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

93. “Bhikkhus, for the direct knowledge of lust, nine qualities are to be developed. What nine? The perception of foulness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the whole world, 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. For the direct knowledge of lust, bhikkhus, these nine qualities are to be developed.”

၉၄. ‘‘ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ နဝ ဓမ္မာ ဘာဝေတဗ္ဗာ. ကတမေ နဝ? ပဌမံ ဈာနံ, ဒုတိယံ ဈာနံ, တတိယံ ဈာနံ, စတုတ္ထံ ဈာနံ, အာကာသာနဉ္စာယတနံ, ဝိညာဏဉ္စာယတနံ, အာကိဉ္စညာယတနံ, နေဝသညာနာသညာယတနံ, သညာဝေဒယိတနိရောဓော – ရာဂဿ, ဘိက္ခဝေ, အဘိညာယ ဣမေ နဝ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

94. “Bhikkhus, for the direct knowledge of lust, nine qualities are to be developed. What nine? The first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the base of the infinity of space, the base of the infinity of consciousness, the base of nothingness, the base of neither-perception-nor-non-perception, and the cessation of perception and feeling. For the direct knowledge of lust, bhikkhus, these nine qualities are to be developed.”

၉၅-၁၁၂. ‘‘ရာဂဿ, ဘိက္ခဝေ, ပရိညာယ…ပေ… ပရိက္ခယာယ…ပေ… ပဟာနာယ…ပေ… ခယာယ…ပေ… ဝယာယ…ပေ… ဝိရာဂါယ…ပေ… နိရောဓာယ…ပေ… စာဂါယ…ပေ… ပဋိနိဿဂ္ဂါယ…ပေ… ဣမေ နဝ ဓမ္မာ ဘာဝေတဗ္ဗာ’’.

95–112. “Bhikkhus, for the full understanding of lust, … for its complete destruction, … for its abandoning, … for its destruction, … for its passing away, … for its fading away, … for its cessation, … for giving it up, … for its relinquishment, these nine qualities are to be developed.”

၁၁၃-၄၃၂. ‘‘ဒေါသဿ…ပေ… မောဟဿ… ကောဓဿ… ဥပနာဟဿ… မက္ခဿ… ပဠာသဿ… ဣဿာယ… မစ္ဆရိယဿ… မာယာယ… သာဌေယျဿ… ထမ္ဘဿ… သာရမ္ဘဿ… မာနဿ… အတိမာနဿ… မဒဿ… ပမာဒဿ အဘိညာယ…ပေ… ပရိညာယ… ပရိက္ခယာယ… ပဟာနာယ… ခယာယ… ဝယာယ… ဝိရာဂါယ… နိရောဓာယ … စာဂါယ… ပဋိနိဿဂ္ဂါယ…ပေ… ဣမေ နဝ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ.

113–432. “For hatred… delusion… anger… hostility… denigration… competitiveness… envy… stinginess… deceit… fraud… obstinacy… domineering… conceit… excessive conceit… intoxication… and heedlessness; for their direct knowledge… for their full understanding… for their complete destruction… for their abandoning… for their destruction… for their passing away… for their fading away… for their cessation… for giving them up… for their relinquishment, these nine qualities are to be developed.”

ရာဂပေယျာလံ နိဋ္ဌိတံ.

The Lust Repetition Series is finished.

နဝကနိပါတပါဠိ နိဋ္ဌိတာ.

The Book of the Nines is finished.