နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One.

ခုဒ္ဒကနိကာယေ

The Minor Collection

ဣတိဝုတ္တကပါဠိ

The Itivuttaka

၁. ဧကကနိပါတော

1. The Book of Ones

၁. ပဌမဝဂ္ဂေါ

1. The First Chapter

၁. လောဘသုတ္တံ

1. The Discourse on Greed

၁. ဝုတ္တဉှေတံ [Pg.195] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

1. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဧကဓမ္မံ, ဘိက္ခဝေ, ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယ. ကတမံ ဧကဓမ္မံ? လောဘံ, ဘိက္ခဝေ, ဧကဓမ္မံ ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, greed; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယေန လောဘေန လုဒ္ဓါသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ လောဘံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“Through that greed with which they are filled, beings go to a woeful state. Having perfectly understood that greed, the insightful abandon it. Having abandoned it, they never come to this world again.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The first.

၂. ဒေါသသုတ္တံ

2. The Discourse on Aversion

၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

2. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဧကဓမ္မံ, ဘိက္ခဝေ, ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယ. ကတမံ ဧကဓမ္မံ? ဒေါသံ, ဘိက္ခဝေ, ဧကဓမ္မံ ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, aversion; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယေန [Pg.196] ဒေါသေန ဒုဋ္ဌာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ ဒေါသံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“Through that aversion with which they are corrupted, beings go to a woeful state. Having perfectly understood that aversion, the insightful abandon it. Having abandoned it, they never come to this world again.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The second.

၃. မောဟသုတ္တံ

3. The Discourse on Delusion

၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

3. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဧကဓမ္မံ, ဘိက္ခဝေ, ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယ. ကတမံ ဧကဓမ္မံ? မောဟံ, ဘိက္ခဝေ, ဧကဓမ္မံ ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, delusion; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယေန မောဟေန မူဠှာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ မောဟံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“Through that delusion by which they are deluded, beings go to a woeful state. Having perfectly understood that delusion, the insightful abandon it. Having abandoned it, they never come to this world again.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The third.

၄. ကောဓသုတ္တံ

4. The Discourse on Anger

၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

4. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဧကဓမ္မံ, ဘိက္ခဝေ, ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယ. ကတမံ ဧကဓမ္မံ? ကောဓံ, ဘိက္ခဝေ, ဧကဓမ္မံ ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, anger; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယေန ကောဓေန ကုဒ္ဓါသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ ကောဓံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“Through that anger with which they are enraged, beings go to a woeful state. Having perfectly understood that anger, the insightful abandon it. Having abandoned it, they never come to this world again.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The fourth.

၅. မက္ခသုတ္တံ

5. The Discourse on Disparagement

၅. ဝုတ္တဉှေတံ [Pg.197] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

5. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဧကဓမ္မံ, ဘိက္ခဝေ, ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယ. ကတမံ ဧကဓမ္မံ? မက္ခံ, ဘိက္ခဝေ, ဧကဓမ္မံ ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, disparagement; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယေန မက္ခေန မက္ခာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ မက္ခံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“Through that disparagement with which they are stained, beings go to a woeful state. Having perfectly understood that disparagement, the insightful abandon it. Having abandoned it, they never come to this world again.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The fifth.

၆. မာနသုတ္တံ

6. The Discourse on Conceit

၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

6. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဧကဓမ္မံ, ဘိက္ခဝေ, ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယ. ကတမံ ဧကဓမ္မံ? မာနံ, ဘိက္ခဝေ, ဧကဓမ္မံ ပဇဟထ; အဟံ ဝေါ ပါဋိဘောဂေါ အနာဂါမိတာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, abandon one thing; I am your guarantor for non-returning. What one thing? Bhikkhus, abandon the one thing, conceit; I am your guarantor for non-returning.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယေန မာနေန မတ္တာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ မာနံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“Through that conceit with which they are intoxicated, beings go to a woeful state. Having perfectly understood that conceit, the insightful abandon it. Having abandoned it, they never come to this world again.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The sixth.

၇. သဗ္ဗပရိညာသုတ္တံ

7. The Discourse on the Full Understanding of All

၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

7. Indeed, this was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘သဗ္ဗံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. သဗ္ဗဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, one who does not directly know and fully comprehend the all, whose mind is not dispassionate towards it, who does not abandon it, is incapable of destroying suffering. But, bhikkhus, one who directly knows and fully comprehends the all, whose mind is dispassionate towards it, who abandons it, is capable of destroying suffering.” This was the meaning the Blessed One spoke. In that connection, this is said:

‘‘ယော [Pg.198] သဗ္ဗံ သဗ္ဗတော ဉတွာ, သဗ္ဗတ္ထေသု န ရဇ္ဇတိ;

သ ဝေ သဗ္ဗပရိညာ သော, သဗ္ဗဒုက္ခမုပစ္စဂါ’’တိ.

“One who has known the all in every way, and is not attached to anything at all; that one, with full understanding of all, has indeed overcome all suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The seventh.

၈. မာနပရိညာသုတ္တံ

8. The Discourse on the Full Comprehension of Conceit

၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

8. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘မာနံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. မာနဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one who does not directly know conceit, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows conceit, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘မာနုပေတာ အယံ ပဇာ, မာနဂန္ထာ ဘဝေ ရတာ;

မာနံ အပရိဇာနန္တာ, အာဂန္တာရော ပုနဗ္ဘဝံ.

“This populace, possessed by conceit, bound by the fetter of conceit, delights in becoming; not fully understanding conceit, they come to renewed becoming.

‘‘ယေ စ မာနံ ပဟန္တွာန, ဝိမုတ္တာ မာနသင်္ခယေ;

တေ မာနဂန္ထာဘိဘုနော, သဗ္ဗဒုက္ခမုပစ္စဂု’’န္တိ.

“But those who, having abandoned conceit, are liberated in the destruction of conceit; they, having overcome the fetter of conceit, have gone beyond all suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Eighth.

၉. လောဘပရိညာသုတ္တံ

9. The Discourse on the Full Comprehension of Greed

၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

9. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘လောဘံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. လောဘဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one who does not directly know greed, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows greed, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘ယေန လောဘေန လုဒ္ဓါသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ လောဘံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“That greed by which ensnared beings go to a bad destination, having rightly understood that greed, those with insight abandon it. Having abandoned it, they never come again to this world.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Ninth.

၁၀. ဒေါသပရိညာသုတ္တံ

10. The Discourse on the Full Comprehension of Aversion

၁၀. ဝုတ္တဉှေတံ [Pg.199] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

10. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘ဒေါသံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. ဒေါသဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one who does not directly know aversion, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows aversion, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘ယေန ဒေါသေန ဒုဋ္ဌာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ ဒေါသံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“That aversion by which corrupted beings go to a bad destination, having rightly understood that aversion, those with insight abandon it. Having abandoned it, they never come again to this world.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Tenth.

ပဌမော ဝဂ္ဂေါ နိဋ္ဌိတော.

The first chapter is finished.

တဿုဒ္ဒါနံ –

The summary:

ရာဂဒေါသာ အထ မောဟော, ကောဓမက္ခာ မာနံ သဗ္ဗံ;

မာနတော ရာဂဒေါသာ ပုန ဒွေ, ပကာသိတာ ဝဂ္ဂမာဟု ပဌမန္တိ.

Lust and aversion, then delusion, anger and contempt, conceit, the all; then conceit, and lust and aversion, two again, were declared. This they call the first chapter.

၂. ဒုတိယဝဂ္ဂေါ

2. The Second Chapter

၁. မောဟပရိညာသုတ္တံ

1. The Discourse on the Full Comprehension of Delusion

၁၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

11. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘မောဟံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. မောဟဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one who does not directly know delusion, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows delusion, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘ယေန မောဟေန မူဠှာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ မောဟံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“That delusion by which bewildered beings go to a bad destination, having rightly understood that delusion, those with insight abandon it. Having abandoned it, they never come again to this world.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The First.

၂. ကောဓပရိညာသုတ္တံ

2. The Discourse on the Full Comprehension of Anger

၁၂. ဝုတ္တဉှေတံ [Pg.200] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

12. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘ကောဓံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. ကောဓဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one who does not directly know anger, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows anger, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘ယေန ကောဓေန ကုဒ္ဓါသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ ကောဓံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“That anger by which angry beings go to a bad destination, having rightly understood that anger, those with insight abandon it. Having abandoned it, they never come again to this world.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Second.

၃.မက္ခပရိညာသုတ္တံ

3. The Discourse on the Full Comprehension of Disparagement

၁၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

13. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘မက္ခံ, ဘိက္ခဝေ, အနဘိဇာနံ အပရိဇာနံ တတ္ထ စိတ္တံ အဝိရာဇယံ အပ္ပဇဟံ အဘဗ္ဗော ဒုက္ခက္ခယာယ. မက္ခဉ္စ ခေါ, ဘိက္ခဝေ, အဘိဇာနံ ပရိဇာနံ တတ္ထ စိတ္တံ ဝိရာဇယံ ပဇဟံ ဘဗ္ဗော ဒုက္ခက္ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one who does not directly know disparagement, does not fully understand it, does not cause the mind to become dispassionate towards it, and does not abandon it, is incapable of the destruction of suffering. But, monks, one who directly knows disparagement, fully understands it, causes the mind to become dispassionate towards it, and abandons it, is capable of the destruction of suffering.” The Blessed One said this. In this connection, it is said:

‘‘ယေန မက္ခေန မက္ခာသေ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိံ;

တံ မက္ခံ သမ္မဒညာယ, ပဇဟန္တိ ဝိပဿိနော;

ပဟာယ န ပုနာယန္တိ, ဣမံ လောကံ ကုဒါစန’’န္တိ.

“That disparagement by which disparaging beings go to a bad destination, having rightly understood that disparagement, those with insight abandon it. Having abandoned it, they never come again to this world.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The Third.

၄. အဝိဇ္ဇာနီဝရဏသုတ္တံ

4. The Discourse on the Hindrance of Ignorance

၁၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

14. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘နာဟံ, ဘိက္ခဝေ, အညံ ဧကနီဝရဏမ္ပိ သမနုပဿာမိ ယေန နီဝရဏေန နိဝုတာ ပဇာ ဒီဃရတ္တံ သန္ဓာဝန္တိ သံသရန္တိ ယထယိဒံ, ဘိက္ခဝေ, အဝိဇ္ဇာနီဝရဏံ. အဝိဇ္ဇာနီဝရဏေန ဟိ, ဘိက္ခဝေ, နိဝုတာ ပဇာ ဒီဃရတ္တံ သန္ဓာဝန္တိ သံသရန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, I do not see any other single hindrance by which, being covered, a populace runs on and transmigrates for a long time, like this hindrance of ignorance. For, monks, covered by the hindrance of ignorance, a populace runs on and transmigrates for a long time.” The Blessed One said this. In this connection, it is said:

‘‘နတ္ထညော [Pg.201] ဧကဓမ္မောပိ, ယေနေဝံ နိဝုတာ ပဇာ;

သံသရန္တိ အဟောရတ္တံ, ယထာ မောဟေန အာဝုတာ.

“There is no other single thing by which this populace is so covered, transmigrating day and night, as when they are veiled by delusion.

‘‘ယေ စ မောဟံ ပဟန္တွာန, တမောခန္ဓံ ပဒါလယုံ;

န တေ ပုန သံသရန္တိ, ဟေတု တေသံ န ဝိဇ္ဇတီ’’တိ.

“But those who, having abandoned delusion, have shattered the mass of darkness; they do not transmigrate again, for no cause is found for them.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Fourth.

၅. တဏှာသံယောဇနသုတ္တံ

5. The Discourse on the Fetter of Craving

၁၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

15. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘နာဟံ, ဘိက္ခဝေ, အညံ ဧကသံယောဇနမ္ပိ သမနုပဿာမိ ယေန သံယောဇနေန သံယုတ္တာ သတ္တာ ဒီဃရတ္တံ သန္ဓာဝန္တိ သံသရန္တိ ယထယိဒံ, ဘိက္ခဝေ, တဏှာသံယောဇနံ. တဏှာသံယောဇနေန ဟိ, ဘိက္ခဝေ, သံယုတ္တာ သတ္တာ ဒီဃရတ္တံ သန္ဓာဝန္တိ သံသရန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, I do not see a single other fetter bound by which beings run on and transmigrate for such a long time as this, bhikkhus: the fetter of craving. For, bhikkhus, bound by the fetter of craving, beings run on and transmigrate for a long time.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘တဏှာဒုတိယော ပုရိသော, ဒီဃမဒ္ဓါန သံသရံ;

ဣတ္ထဘာဝညထာဘာဝံ, သံသာရံ နာတိဝတ္တတိ.

“A person with craving as a companion, transmigrating for a long time, from this state of being to another, does not overcome saṃsāra.

‘‘ဧတမာဒီနဝံ ဉတွာ, တဏှံ ဒုက္ခဿ သမ္ဘဝံ;

ဝီတတဏှော အနာဒါနော, သတော ဘိက္ခု ပရိဗ္ဗဇေ’’တိ.

“Knowing this danger—that craving is the origin of suffering—a mindful bhikkhu, free from craving and without grasping, should wander forth.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Fifth.

၆. ပဌမသေခသုတ္တံ

6. The First Discourse on the Trainee

၁၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

16. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘သေခဿ, ဘိက္ခဝေ, ဘိက္ခုနော အပ္ပတ္တမာနသဿ အနုတ္တရံ ယောဂက္ခေမံ ပတ္ထယမာနဿ ဝိဟရတော အဇ္ဈတ္တိကံ အင်္ဂန္တိ ကရိတွာ နာညံ ဧကင်္ဂမ္ပိ သမနုပဿာမိ ယံ ဧဝံ ဗဟူပကာရံ ယထယိဒံ, ဘိက္ခဝေ, ယောနိသော မနသိကာရော. ယောနိသော, ဘိက္ခဝေ, ဘိက္ခု မနသိ ကရောန္တော အကုသလံ ပဇဟတိ[Pg.202], ကုသလံ ဘာဝေတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, for a trainee bhikkhu who has not attained the goal and is dwelling aspiring for the unsurpassed security from bondage, I do not see any other single internal factor that is so helpful as this: wise attention. A bhikkhu who attends wisely, bhikkhus, abandons the unwholesome and develops the wholesome.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘ယောနိသော မနသိကာရော, ဓမ္မော သေခဿ ဘိက္ခုနော;

နတ္ထညော ဧဝံ ဗဟုကာရော, ဥတ္တမတ္ထဿ ပတ္တိယာ;

ယောနိသော ပဒဟံ ဘိက္ခု, ခယံ ဒုက္ခဿ ပါပုဏေ’’တိ.

“Wise attention is the quality for a trainee bhikkhu; there is no other so helpful for the attainment of the highest goal. A bhikkhu striving wisely attains the destruction of suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Sixth.

၇. ဒုတိယသေခသုတ္တံ

7. The Second Discourse on the Trainee

၁၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

17. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘သေခဿ, ဘိက္ခဝေ, ဘိက္ခုနော အပ္ပတ္တမာနသဿ အနုတ္တရံ ယောဂက္ခေမံ ပတ္ထယမာနဿ ဝိဟရတော ဗာဟိရံ အင်္ဂန္တိ ကရိတွာ နာညံ ဧကင်္ဂမ္ပိ သမနုပဿာမိ ယံ ဧဝံ ဗဟူပကာရံ ယထယိဒံ, ဘိက္ခဝေ, ကလျာဏမိတ္တတာ. ကလျာဏမိတ္တော, ဘိက္ခဝေ, ဘိက္ခု အကုသလံ ပဇဟတိ, ကုသလံ ဘာဝေတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, for a trainee bhikkhu who has not attained the goal and is dwelling aspiring for the unsurpassed security from bondage, I do not see any other single external factor that is so helpful as this: good friendship. A bhikkhu with good friends, bhikkhus, abandons the unwholesome and develops the wholesome.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘ကလျာဏမိတ္တော ယော ဘိက္ခု, သပ္ပတိဿော သဂါရဝေါ;

ကရံ မိတ္တာနံ ဝစနံ, သမ္ပဇာနော ပတိဿတော;

ပါပုဏေ အနုပုဗ္ဗေန, သဗ္ဗသံယောဇနက္ခယ’’န္တိ.

“A bhikkhu who has good friends, is respectful and reverential, who does what his friends say, being clearly comprehending and mindful, will gradually attain the destruction of all fetters.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Seventh.

၈. သံဃဘေဒသုတ္တံ

8. The Discourse on Schism in the Saṅgha

၁၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

18. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘ဧကဓမ္မော, ဘိက္ခဝေ, လောကေ ဥပ္ပဇ္ဇမာနော ဥပ္ပဇ္ဇတိ ဗဟုဇနာဟိတာယ ဗဟုဇနာသုခါယ ဗဟုနော ဇနဿ အနတ္ထာယ အဟိတာယ ဒုက္ခာယ ဒေဝမနုဿာနံ. ကတမော ဧကဓမ္မော? သံဃဘေဒေါ. သံဃေ ခေါ ပန, ဘိက္ခဝေ, ဘိန္နေ အညမညံ ဘဏ္ဍနာနိ စေဝ ဟောန္တိ, အညမညံ ပရိဘာသာ စ ဟောန္တိ, အညမညံ ပရိက္ခေပါ စ ဟောန္တိ, အညမညံ ပရိစ္စဇနာ စ ဟောန္တိ. တတ္ထ အပ္ပသန္နာ စေဝ နပ္ပသီဒန္တိ, ပသန္နာနဉ္စ ဧကစ္စာနံ အညထတ္တံ ဟောတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, one thing arising in the world arises for the non-welfare of the multitude, for the unhappiness of the multitude, for the harm, non-welfare, and suffering of many beings, of devas and humans. What is that one thing? Schism in the Saṅgha. When the Saṅgha is split, bhikkhus, there are mutual quarrels, mutual abuse, mutual censure, and mutual abandonment. In that situation, the unconvinced do not become convinced, and some of those who are convinced are altered.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘အာပါယိကော [Pg.203] နေရယိကော, ကပ္ပဋ္ဌော သံဃဘေဒကော;

ဝဂ္ဂါရာမော အဓမ္မဋ္ဌော, ယောဂက္ခေမာ ပဓံသတိ ;

သံဃံ သမဂ္ဂံ ဘေတွာန, ကပ္ပံ နိရယမှိ ပစ္စတီ’’တိ.

“Bound for the plane of misery, bound for hell, a schismatic remains for the aeon. Delighting in factions, established in unrighteousness, one falls away from security from bondage. Having split a united Saṅgha, one is tormented in hell for an aeon.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Eighth.

၉. သံဃသာမဂ္ဂီသုတ္တံ

9. The Discourse on Harmony in the Saṅgha

၁၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

19. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘ဧကဓမ္မော, ဘိက္ခဝေ, လောကေ ဥပ္ပဇ္ဇမာနော ဥပ္ပဇ္ဇတိ ဗဟုဇနဟိတာယ ဗဟုဇနသုခါယ ဗဟုနော ဇနဿ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာနံ. ကတမော ဧကဓမ္မော? သံဃသာမဂ္ဂီ. သံဃေ ခေါ ပန, ဘိက္ခဝေ, သမဂ္ဂေ န စေဝ အညမညံ ဘဏ္ဍနာနိ ဟောန္တိ, န စ အညမညံ ပရိဘာသာ ဟောန္တိ, န စ အညမညံ ပရိက္ခေပါ ဟောန္တိ, န စ အညမညံ ပရိစ္စဇနာ ဟောန္တိ. တတ္ထ အပ္ပသန္နာ စေဝ ပသီဒန္တိ, ပသန္နာနဉ္စ ဘိယျောဘာဝေါ ဟောတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, one thing arising in the world arises for the welfare of the multitude, for the happiness of the multitude, for the benefit, welfare, and happiness of many beings, of devas and humans. What is that one thing? Harmony in the Saṅgha. When the Saṅgha is harmonious, bhikkhus, there are no mutual quarrels, nor mutual abuse, nor mutual censure, nor mutual abandonment. In that situation, the unconvinced become convinced, and the conviction of the convinced increases.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘သုခါ သံဃဿ သာမဂ္ဂီ, သမဂ္ဂါနဉ္စနုဂ္ဂဟော;

သမဂ္ဂရတော ဓမ္မဋ္ဌော, ယောဂက္ခေမာ န ဓံသတိ;

သံဃံ သမဂ္ဂံ ကတွာန, ကပ္ပံ သဂ္ဂမှိ မောဒတီ’’တိ.

“Happy is harmony in the Saṅgha, and happy is the support for the harmonious. One who delights in harmony, established in the Dhamma, does not fall away from security from bondage. Having made the Saṅgha harmonious, one rejoices in heaven for an aeon.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Ninth.

၁၀. ပဒုဋ္ဌစိတ္တသုတ္တံ

10. The Discourse on the Corrupted Mind

၂၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

20. This was said by the Blessed One, said by the Arahant; thus I have heard:

‘‘ဣဓာဟံ, ဘိက္ခဝေ, ဧကစ္စံ ပုဂ္ဂလံ ပဒုဋ္ဌစိတ္တံ ဧဝံ စေတသာ စေတော ပရိစ္စ ပဇာနာမိ – ‘ဣမမှိ စာယံ သမယေ ပုဂ္ဂလော ကာလင်္ကရေယျ ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ’. တံ ကိဿ ဟေတု? စိတ္တံ ဟိဿ, ဘိက္ခဝေ, ပဒုဋ္ဌံ. စေတောပဒေါသဟေတု ခေါ ပန, ဘိက္ခဝေ, ဧဝမိဓေကစ္စေ သတ္တာ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပဇ္ဇန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Here, bhikkhus, I know a certain person with a corrupted mind, having encompassed their mind with my own mind, thus: ‘If this person were to die at this moment, they would be placed in hell as if carried and set down there.’ For what reason? Because, bhikkhus, their mind is corrupted. It is because of the corruption of the mind, bhikkhus, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, the bad destination, the downfall, in hell.” This meaning the Blessed One spoke. In regard to this, it is said:

‘‘ပဒုဋ္ဌစိတ္တံ [Pg.204] ဉတွာန, ဧကစ္စံ ဣဓ ပုဂ္ဂလံ;

ဧတမတ္ထဉ္စ ဗျာကာသိ, ဗုဒ္ဓေါ ဘိက္ခူန သန္တိကေ.

“Having known a certain person here with a corrupted mind, the Buddha declared this meaning in the presence of the bhikkhus.

‘‘ဣမမှိ စာယံ သမယေ, ကာလံ ကယိရာထ ပုဂ္ဂလော;

နိရယံ ဥပပဇ္ဇေယျ, စိတ္တံ ဟိဿ ပဒူသိတံ.

“If this person were to die at this moment, they would be reborn in hell, for their mind is corrupted.”

‘‘ယထာ ဟရိတွာ နိက္ခိပေယျ, ဧဝမေဝ တထာဝိဓော;

စေတောပဒေါသဟေတု ဟိ, သတ္တာ ဂစ္ဆန္တိ ဒုဂ္ဂတိ’’န္တိ.

“Just as one might carry something and then place it down, so too is such a person; for due to corruption of mind, beings go to a bad destination.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Tenth.

ဒုတိယော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Second Chapter is finished.

တဿုဒ္ဒါနံ –

The summary:

မောဟော ကောဓော အထ မက္ခော, ဝိဇ္ဇာ တဏှာ သေခဒုဝေ စ;

ဘေဒေါ သာမဂ္ဂိပုဂ္ဂလော, ဝဂ္ဂမာဟု ဒုတိယန္တိ ဝုစ္စတီတိ.

Delusion, Anger, and then Contempt, Knowledge, Craving, and the two on Trainees; Schism, Harmony, the Individual—this they call the Second Chapter.

၃. တတိယဝဂ္ဂေါ

3. The Third Chapter

၁. ပသန္နစိတ္တသုတ္တံ

1. The Discourse on the Serene Mind

၂၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

21. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘ဣဓာဟံ, ဘိက္ခဝေ, ဧကစ္စံ ပုဂ္ဂလံ ပသန္နစိတ္တံ ဧဝံ စေတသာ စေတော ပရိစ္စ ပဇာနာမိ – ‘ဣမမှိ စာယံ သမယေ ပုဂ္ဂလော ကာလံ ကရေယျ ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’. တံ ကိဿ ဟေတု? စိတ္တံ ဟိဿ, ဘိက္ခဝေ, ပသန္နံ. စေတောပသာဒဟေတု ခေါ ပန, ဘိက္ခဝေ, ဧဝမိဓေကစ္စေ သတ္တာ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Here, monks, I understand by encompassing with my mind the mind of a certain person whose mind is serene, thus: ‘If this person were to die at this time, they would be reborn in heaven as if carried and placed there.’ For what reason? For, monks, their mind is serene. It is due to serenity of mind, monks, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in the heavenly world.” The Blessed One spoke this meaning. On this matter, it is said:

‘‘ပသန္နစိတ္တံ ဉတွာန, ဧကစ္စံ ဣဓ ပုဂ္ဂလံ;

ဧတမတ္ထဉ္စ ဗျာကာသိ, ဗုဒ္ဓေါ ဘိက္ခူန သန္တိကေ.

“Having known a certain person here with a serene mind, the Buddha declared this meaning in the presence of the monks.

‘‘ဣမမှိ [Pg.205] စာယံ သမယေ, ကာလံ ကယိရာထ ပုဂ္ဂလော;

သုဂတိံ ဥပပဇ္ဇေယျ, စိတ္တံ ဟိဿ ပသာဒိတံ.

“If this person were to die at this time, they would be reborn in a good destination, for their mind is serene.

‘‘ယထာ ဟရိတွာ နိက္ခိပေယျ, ဧဝမေဝ တထာဝိဓော;

စေတောပသာဒဟေတု ဟိ, သတ္တာ ဂစ္ဆန္တိ သုဂ္ဂတိ’’န္တိ.

“Just as one might carry something and then place it down, so too is such a person; for due to serenity of mind, beings go to a good destination.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The First.

၂. မေတ္တသုတ္တံ

2. The Discourse on Loving-Kindness

၂၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

22. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘မာ, ဘိက္ခဝေ, ပုညာနံ ဘာယိတ္ထ. သုခဿေတံ, ဘိက္ခဝေ, အဓိဝစနံ ဣဋ္ဌဿ ကန္တဿ ပိယဿ မနာပဿ ယဒိဒံ ပုညာနိ. အဘိဇာနာမိ ခေါ ပနာဟံ, ဘိက္ခဝေ, ဒီဃရတ္တံ ကတာနံ ပုညာနံ ဣဋ္ဌံ ကန္တံ ပိယံ မနာပံ ဝိပါကံ ပစ္စနုဘူတံ. သတ္တ ဝဿာနိ မေတ္တစိတ္တံ ဘာဝေတွာ သတ္တ သံဝဋ္ဋဝိဝဋ္ဋကပ္ပေ နယိမံ လောကံ ပုနရာဂမာသိံ. သံဝဋ္ဋမာနေ သုဒံ, ဘိက္ခဝေ, ကပ္ပေ အာဘဿရူပဂေါ ဟောမိ; ဝိဝဋ္ဋမာနေ ကပ္ပေ သုညံ ဗြဟ္မဝိမာနံ ဥပပဇ္ဇာမိ.

“Monks, do not be afraid of meritorious deeds. For ‘meritorious deeds,’ monks, is a designation for happiness, for what is desirable, pleasing, lovely, and agreeable. I know from direct experience, monks, having for a long time experienced the desirable, pleasing, lovely, and agreeable result of meritorious deeds I had performed. Having developed a mind of loving-kindness for seven years, I did not return to this world for seven eons of contraction and expansion. When the eon was contracting, monks, I went to the realm of the Radiant Brahmās; when the eon was expanding, I was reborn in an empty Brahma-palace.

‘‘တတြ သုဒံ, ဘိက္ခဝေ, ဗြဟ္မာ ဟောမိ မဟာဗြဟ္မာ အဘိဘူ အနဘိဘူတော အညဒတ္ထုဒသော ဝသဝတ္တီ. ဆတ္တိံသက္ခတ္တုံ ခေါ ပနာဟံ, ဘိက္ခဝေ, သက္ကော အဟောသိံ ဒေဝါနမိန္ဒော; အနေကသတက္ခတ္တုံ ရာဇာ အဟောသိံ စက္ကဝတ္တီ ဓမ္မိကော ဓမ္မရာဇာ စာတုရန္တော ဝိဇိတာဝီ ဇနပဒတ္ထာဝရိယပ္ပတ္တော သတ္တရတနသမန္နာဂတော. ကော ပန ဝါဒေါ ပဒေသရဇ္ဇဿ!

“There, monks, I was a Brahmā, a Great Brahmā, a conqueror, unconquered, all-seeing, a wielder of power. Thirty-six times, monks, I was Sakka, lord of the devas. Many hundreds of times I was a wheel-turning monarch, a righteous king who rules by the Dhamma, a conqueror of the four quarters, who had achieved stability in his country, and was endowed with the seven treasures. What is to be said of ruling a province!

‘‘တဿ မယှံ, ဘိက္ခဝေ, ဧတဒဟောသိ – ‘ကိဿ နု ခေါ မေ ဣဒံ ကမ္မဿ ဖလံ, ကိဿ ကမ္မဿ ဝိပါကော, ယေနာဟံ ဧတရဟိ ဧဝံမဟိဒ္ဓိကော ဧဝံမဟာနုဘာဝေါ’တိ? တဿ မယှံ, ဘိက္ခဝေ, ဧတဒဟောသိ – ‘တိဏ္ဏံ ခေါ မေ ဣဒံ ကမ္မာနံ ဖလံ, တိဏ္ဏံ ကမ္မာနံ ဝိပါကော, ယေနာဟံ ဧတရဟိ ဧဝံမဟိဒ္ဓိကော ဧဝံမဟာနုဘာဝေါတိ, သေယျထိဒံ – ဒါနဿ, ဒမဿ, သညမဿာ’’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Then, monks, this thought occurred to me: ‘Of what kamma is this the fruit, of what kamma the result, that I am now so powerful and mighty?’ Then, monks, this thought occurred to me: ‘This is the fruit of three kammas, the result of three kammas, that I am now so powerful and mighty, namely: of giving, of self-control, and of restraint.’ ” The Blessed One spoke this meaning. On this matter, it is said:

‘‘ပုညမေဝ သော သိက္ခေယျ, အာယတဂ္ဂံ သုခုဒြယံ;

ဒါနဉ္စ သမစရိယဉ္စ, မေတ္တစိတ္တဉ္စ ဘာဝယေ.

“One should train in meritorious deeds, which have a sublime future and result in happiness. One should develop giving, balanced conduct, and a mind of loving-kindness.

‘‘ဧတေ [Pg.206] ဓမ္မေ ဘာဝယိတွာ, တယော သုခသမုဒ္ဒယေ ;

အဗျာပဇ္ဈံ သုခံ လောကံ, ပဏ္ဍိတော ဥပပဇ္ဇတီ’’တိ.

“Having developed these three things that give rise to happiness, the wise person is reborn in a happy world free from affliction.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Second.

၃. ဥဘယတ္ထသုတ္တံ

3. The Discourse on Both Benefits

၂၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

23. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘ဧကဓမ္မော, ဘိက္ခဝေ, ဘာဝိတော ဗဟုလီကတော ဥဘော အတ္ထေ သမဓိဂယှ တိဋ္ဌတိ – ဒိဋ္ဌဓမ္မိကဉ္စေဝ အတ္ထံ သမ္ပရာယိကဉ္စ. ကတမော ဧကဓမ္မော? အပ္ပမာဒေါ ကုသလေသု ဓမ္မေသု. အယံ ခေါ, ဘိက္ခဝေ, ဧကဓမ္မော ဘာဝိတော ဗဟုလီကတော ဥဘော အတ္ထေ သမဓိဂယှ တိဋ္ဌတိ – ဒိဋ္ဌဓမ္မိကဉ္စေဝ အတ္ထံ သမ္ပရာယိကဉ္စာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, there is one quality that, when developed and cultivated, secures both benefits—the benefit in this very life and the benefit in the life to come. What is that one quality? Heedfulness in wholesome qualities. This, monks, is that one quality that, when developed and cultivated, secures both benefits—the benefit in this very life and the benefit in the life to come.” The Blessed One spoke this meaning. On this matter, it is said:

‘‘အပ္ပမာဒံ ပသံသန္တိ, ပုညကိရိယာသု ပဏ္ဍိတာ;

အပ္ပမတ္တော ဥဘော အတ္ထေ, အဓိဂဏှာတိ ပဏ္ဍိတော.

“The wise praise heedfulness in meritorious deeds; the heedful wise one attains both benefits.

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

အတ္ထာဘိသမယာ ဓီရော, ပဏ္ဍိတောတိ ပဝုစ္စတီ’’တိ.

“The benefit in this very life and the benefit in the life to come—because of comprehending this benefit, the steadfast one is called ‘wise.’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Third.

၄. အဋ္ဌိပုဉ္ဇသုတ္တံ

4. The Discourse on the Heap of Bones

၂၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

24. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘ဧကပုဂ္ဂလဿ, ဘိက္ခဝေ, ကပ္ပံ သန္ဓာဝတော သံသရတော သိယာ ဧဝံ မဟာ အဋ္ဌိကင်္ကလော အဋ္ဌိပုဉ္ဇော အဋ္ဌိရာသိ ယထာယံ ဝေပုလ္လော ပဗ္ဗတောः သစေ သံဟာရကော အဿ, သမ္ဘတဉ္စ န ဝိနဿေယျာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, of a single person running on and transmigrating for an eon, there would be a great pile of bones, a heap of bones, a collection of bones, as large as this Mount Vepulla, if there were a collector for them and what was collected was not destroyed.” The Blessed One spoke this meaning. On this matter, it is said:

‘‘ဧကဿေကေန ကပ္ပေန, ပုဂ္ဂလဿဋ္ဌိသဉ္စယော;

သိယာ ပဗ္ဗတသမော ရာသိ, ဣတိ ဝုတ္တံ မဟေသိနာ.

“Of a single person in a single eon, the accumulation of bones would be a heap equal to a mountain—so it was said by the Great Seer.

‘‘သော ခေါ ပနာယံ အက္ခာတော, ဝေပုလ္လော ပဗ္ဗတော မဟာ;

ဥတ္တရော ဂိဇ္ဈကူဋဿ, မဂဓာနံ ဂိရိဗ္ဗဇေ.

“And this great mountain has been declared—Vepulla, north of Vulture Peak, in Giribbaja of the Magadhans.

‘‘ယတော [Pg.207] စ အရိယသစ္စာနိ, သမ္မပ္ပညာယ ပဿတိ;

ဒုက္ခံ ဒုက္ခသမုပ္ပာဒံ, ဒုက္ခဿ စ အတိက္ကမံ;

အရိယဉ္စဋ္ဌင်္ဂိကံ မဂ္ဂံ, ဒုက္ခူပသမဂါမိနံ.

“But when one sees with right wisdom the Noble Truths: suffering, the origin of suffering, the overcoming of suffering, and the Noble Eightfold Path that leads to the stilling of suffering—

‘‘သ သတ္တက္ခတ္တုံ ပရမံ, သန္ဓာဝိတွာန ပုဂ္ဂလော;

ဒုက္ခဿန္တကရော ဟောတိ, သဗ္ဗသံယောဇနက္ခယာ’’တိ.

“That person, having run on for at most seven times, makes an end of suffering through the destruction of all fetters.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning, too, was spoken by the Blessed One, thus I have heard. The Fourth.

၅. မုသာဝါဒသုတ္တံ

5. The Discourse on False Speech

၂၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

25. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘ဧကဓမ္မံ အတီတဿ, ဘိက္ခဝေ, ပုရိသပုဂ္ဂလဿ နာဟံ တဿ ကိဉ္စိ ပါပကမ္မံ အကရဏီယန္တိ ဝဒါမိ. ကတမံ ဧကဓမ္မံ? ယဒိဒံ ဘိက္ခဝေ, သမ္ပဇာနမုသာဝါဒေါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

Monks, for a person who has transgressed this one thing, I say there is no evil deed he would not do. What is that one thing? It is, monks, deliberate false speech. The Blessed One spoke this meaning. In this connection, it is said:

‘‘ဧကဓမ္မံ အတီတဿ, မုသာဝါဒိဿ ဇန္တုနော;

ဝိတိဏ္ဏပရလောကဿ, နတ္ထိ ပါပံ အကာရိယ’’န္တိ.

For a being who has transgressed this one thing, who speaks falsely and has disregarded the next world, there is no evil that cannot be done.

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning too was spoken by the Blessed One, so I have heard. The fifth.

၆. ဒါနသုတ္တံ

6. The Discourse on Giving

၂၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

26. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘ဧဝဉ္စေ, ဘိက္ခဝေ, သတ္တာ ဇာနေယျုံ ဒါနသံဝိဘာဂဿ ဝိပါကံ ယထာဟံ ဇာနာမိ, န အဒတွာ ဘုဉ္ဇေယျုံ, န စ နေသံ မစ္ဆေရမလံ စိတ္တံ ပရိယာဒါယ တိဋ္ဌေယျ. ယောပိ နေသံ အဿ စရိမော အာလောပေါ စရိမံ ကဗဠံ, တတောပိ န အသံဝိဘဇိတွာ ဘုဉ္ဇေယျုံ, သစေ နေသံ ပဋိဂ္ဂါဟကာ အဿု. ယသ္မာ စ ခေါ, ဘိက္ခဝေ, သတ္တာ န ဧဝံ ဇာနန္တိ ဒါနသံဝိဘာဂဿ ဝိပါကံ ယထာဟံ ဇာနာမိ, တသ္မာ အဒတွာ ဘုဉ္ဇန္တိ, မစ္ဆေရမလဉ္စ နေသံ စိတ္တံ ပရိယာဒါယ တိဋ္ဌတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

Monks, if beings knew the result of giving and sharing as I know it, they would not eat without having given, nor would the stain of stinginess overcome their minds. Even if it were their last morsel, their last mouthful, they would not eat without sharing it, if there were a recipient. But, monks, because beings do not know the result of giving and sharing as I know it, they eat without having given, and the stain of stinginess overcomes their minds. The Blessed One spoke this meaning. In this connection, it is said:

‘‘ဧဝံ စေ သတ္တာ ဇာနေယျုံ, ယထာဝုတ္တံ မဟေသိနာ;

ဝိပါကံ သံဝိဘာဂဿ, ယထာ ဟောတိ မဟပ္ဖလံ.

If beings only knew, as was declared by the Great Sage, how the result of sharing is of such great fruit,

‘‘ဝိနေယျ [Pg.208] မစ္ဆေရမလံ, ဝိပ္ပသန္နေန စေတသာ;

ဒဇ္ဇုံ ကာလေန အရိယေသု, ယတ္ထ ဒိန္နံ မဟပ္ဖလံ.

Having dispelled the stain of stinginess, with a serene mind, they would give at the proper time to the Noble Ones, where a gift yields great fruit.

‘‘အန္နဉ္စ ဒတွာ ဗဟုနော, ဒက္ခိဏေယျေသု ဒက္ခိဏံ;

ဣတော စုတာ မနုဿတ္တာ, သဂ္ဂံ ဂစ္ဆန္တိ ဒါယကာ.

And having given food to many, an offering to those worthy of offerings, the givers, passing away from this human state, go to heaven.

‘‘တေ စ သဂ္ဂဂတာ တတ္ထ, မောဒန္တိ ကာမကာမိနော;

ဝိပါကံ သံဝိဘာဂဿ, အနုဘောန္တိ အမစ္ဆရာ’’တိ.

And having gone to heaven, they rejoice there, fulfilling their desires; being without stinginess, they experience the result of sharing.

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning too was spoken by the Blessed One, so I have heard. The sixth.

၇. မေတ္တာဘာဝနာသုတ္တံ

7. The Discourse on the Development of Loving-Kindness

၂၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

27. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘ယာနိ ကာနိစိ, ဘိက္ခဝေ, ဩပဓိကာနိ ပုညကိရိယဝတ္ထူနိ သဗ္ဗာနိ တာနိ မေတ္တာယ စေတောဝိမုတ္တိယာ ကလံ နာဂ္ဃန္တိ သောဠသိံ. မေတ္တာယေဝ တာနိ စေတောဝိမုတ္တိ အဓိဂ္ဂဟေတွာ ဘာသတေ စ တပတေ စ ဝိရောစတိ စ.

Monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ယာ ကာစိ တာရကရူပါနံ ပဘာ သဗ္ဗာ တာ စန္ဒိယာ ပဘာယ ကလံ နာဂ္ဃန္တိ သောဠသိံ, စန္ဒပဘာယေဝ တာ အဓိဂ္ဂဟေတွာ ဘာသတေ စ တပတေ စ ဝိရောစတိ စ; ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ယာနိ ကာနိစိ ဩပဓိကာနိ ပုညကိရိယဝတ္ထူနိ သဗ္ဗာနိ တာနိ မေတ္တာယ စေတောဝိမုတ္တိယာ ကလံ နာဂ္ဃန္တိ သောဠသိံ, မေတ္တာယေဝ တာနိ စေတောဝိမုတ္တိ အဓိဂ္ဂဟေတွာ ဘာသတေ စ တပတေ စ ဝိရောစတိ စ.

Just as, monks, the radiance of all the stars is not worth a sixteenth part of the moon's radiance—the moon's radiance surpasses them and shines, blazes, and radiates; in the same way, monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates.

‘‘သေယျထာပိ, ဘိက္ခဝေ, ဝဿာနံ ပစ္ဆိမေ မာသေ သရဒသမယေ ဝိဒ္ဓေ ဝိဂတဝလာဟကေ ဒေဝေ အာဒိစ္စော နဘံ အဗ္ဘုဿက္ကမာနော သဗ္ဗံ အာကာသဂတံ တမဂတံ အဘိဝိဟစ္စ ဘာသတေ စ တပတေ စ ဝိရောစတိ စ; ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ယာနိ ကာနိစိ ဩပဓိကာနိ ပုညကိရိယဝတ္ထူနိ သဗ္ဗာနိ တာနိ မေတ္တာယ စေတောဝိမုတ္တိယာ ကလံ နာဂ္ဃန္တိ သောဠသိံ, မေတ္တာယေဝ တာနိ စေတောဝိမုတ္တိ အဓိဂ္ဂဟေတွာ ဘာသတေ စ တပတေ စ ဝိရောစတိ စ.

Just as, monks, in the last month of the rainy season, in autumn, when the sky is clear and cloudless, the sun, ascending into the firmament, dispels all the darkness in space and shines, blazes, and radiates; in the same way, monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates.

‘‘သေယျထာပိ[Pg.209], ဘိက္ခဝေ, ရတ္တိယာ ပစ္စူသသမယံ ဩသဓိတာရကာ ဘာသတေ စ တပတေ စ ဝိရောစတိ စ; ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ယာနိ ကာနိစိ ဩပဓိကာနိ ပုညကိရိယဝတ္ထူနိ သဗ္ဗာနိ တာနိ မေတ္တာယ စေတောဝိမုတ္တိယာ ကလံ နာဂ္ဃန္တိ သောဠသိံ, မေတ္တာယေဝ တာနိ စေတောဝိမုတ္တိ အဓိဂ္ဂဟေတွာ ဘာသတေ စ တပတေ စ ဝိရောစတိ စာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

Just as, monks, at the approach of dawn, the morning star shines, blazes, and radiates; in the same way, monks, whatever grounds for making merit there are that are connected with acquisitions, all of them are not worth a sixteenth part of the liberation of mind through loving-kindness. The liberation of mind through loving-kindness surpasses them and shines, blazes, and radiates. The Blessed One spoke this meaning. In this connection, it is said:

‘‘ယော စ မေတ္တံ ဘာဝယတိ, အပ္ပမာဏံ ပဋိဿတော;

တနူ သံယောဇနာ ဟောန္တိ, ပဿတော ဥပဓိက္ခယံ.

For one who, ever mindful, develops boundless loving-kindness, their fetters are attenuated, seeing the destruction of acquisitions.

‘‘ဧကမ္ပိ စေ ပါဏမဒုဋ္ဌစိတ္တော, မေတ္တာယတိ ကုသလော တေန ဟောတိ;

သဗ္ဗေ စ ပါဏေ မနသာနုကမ္ပံ, ပဟူတမရိယော ပကရောတိ ပုညံ.

If, with a mind free from malice, one extends loving-kindness to even a single being, by that one becomes meritorious. And the noble one, having compassion in mind for all beings, makes abundant merit.

‘‘ယေ သတ္တသဏ္ဍံ ပထဝိံ ဝိဇိတွာ, ရာဇိသယော ယဇမာနာနုပရိယဂါ;

အဿမေဓံ ပုရိသမေဓံ, သမ္မာပါသံ ဝါဇပေယျံ နိရဂ္ဂဠံ.

Those royal sages who, having conquered the earth crowded with beings, went about performing sacrifices—the horse sacrifice, the human sacrifice, the sammāpāsa, the vājapeyya—all without obstruction,

‘‘မေတ္တဿ စိတ္တဿ သုဘာဝိတဿ, ကလမ္ပိ တေ နာနုဘဝန္တိ သောဠသိံ;

စန္ဒပ္ပဘာ တာရဂဏာဝ သဗ္ဗေ.

Those sacrifices are not worth a sixteenth part of a mind of loving-kindness that is well-developed, just as all the hosts of stars are not worth the moon's radiance.

‘‘ယော န ဟန္တိ န ဃာတေတိ, န ဇိနာတိ န ဇာပယေ;

မေတ္တံသော သဗ္ဗဘူတေသု, ဝေရံ တဿ န ကေနစီ’’တိ.

One who neither kills nor causes to kill, neither conquers nor causes to be conquered, who has loving-kindness for all beings, has enmity with no one.

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning too was spoken by the Blessed One, so I have heard. The seventh.

တတိယော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Third Chapter is concluded.

တဿုဒ္ဒါနံ –

The summary:

စိတ္တံ [Pg.210] မေတ္တံ ဥဘော အတ္ထေ, ပုဉ္ဇံ ဝေပုလ္လပဗ္ဗတံ;

သမ္ပဇာနမုသာဝါဒေါ, ဒါနဉ္စ မေတ္တဘာဝနာ.

Mind, Loving-Kindness, Both Meanings, a Heap and Vepulla Mountain; Deliberate False Speech, Giving, and the Development of Loving-Kindness.

သတ္တိမာနိ စ သုတ္တာနိ, ပုရိမာနိ စ ဝီသတိ;

ဧကဓမ္မေသု သုတ္တန္တာ, သတ္တဝီသတိသင်္ဂဟာတိ.

These seven suttas and the preceding twenty: thus the discourses on single items are collected as twenty-seven.

ဧကကနိပါတော နိဋ္ဌိတော.

The Book of Ones is concluded.

၂. ဒုကနိပါတော

2. The Book of the Twos

၁. ပဌမဝဂ္ဂေါ

1. The First Chapter

၁. ဒုက္ခဝိဟာရသုတ္တံ

1. The Discourse on Dwelling in Suffering

၂၈. (ဒွေ [Pg.211] ဓမ္မေ အနုက္ကဋိ) ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

28. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဒွီဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခံ ဝိဟရတိ သဝိဃာတံ သဥပါယာသံ သပရိဠာဟံ; ကာယဿ ဘေဒါ ပရံ မရဏာ ဒုဂ္ဂတိ ပါဋိကင်္ခါ. ကတမေဟိ ဒွီဟိ? ဣန္ဒြိယေသု အဂုတ္တဒွါရတာယ စ, ဘောဇနေ အမတ္တညုတာယ စ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ဒွီဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခံ ဝိဟရတိ သဝိဓာတံ သဥပါယာသံ သပရိဠာဟံ; ကာယဿ ဘေဒါ ပရံ မရဏာ ဒုဂ္ဂတိ ပါဋိကင်္ခါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, a bhikkhu endowed with two qualities dwells in suffering in this very life—with vexation, distress, and burning—and upon the breakup of the body, after death, a bad destination is to be expected. What two? Having the sense doors unguarded and lack of moderation in eating. Monks, a bhikkhu endowed with these two qualities dwells in suffering in this very life—with vexation, distress, and burning—and upon the breakup of the body, after death, a bad destination is to be expected.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘စက္ခု သောတဉ္စ ဃာနဉ္စ, ဇိဝှာ ကာယော တထာ မနော;

ဧတာနိ ယဿ ဒွါရာနိ, အဂုတ္တာနိဓ ဘိက္ခုနော.

“The eye, ear, and nose, the tongue, body, and also the mind—for whichever bhikkhu here these doors are unguarded,

‘‘ဘောဇနမှိ အမတ္တညူ, ဣန္ဒြိယေသု အသံဝုတော;

ကာယဒုက္ခံ စေတောဒုက္ခံ, ဒုက္ခံ သော အဓိဂစ္ဆတိ.

“Immoderate in eating and unrestrained in the senses, he attains suffering, both bodily and mental.

‘‘ဍယှမာနေန ကာယေန, ဍယှမာနေန စေတသာ;

ဒိဝါ ဝါ ယဒိ ဝါ ရတ္တိံ, ဒုက္ခံ ဝိဟရတိ တာဒိသော’’တိ.

“With body burning, with mind burning, whether by day or by night, such a one dwells in suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning, too, was spoken by the Blessed One—so I have heard. The first.

၂. သုခဝိဟာရသုတ္တံ

2. The Discourse on Dwelling in Happiness

၂၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

29. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘ဒွီဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ သုခံ ဝိဟရတိ အဝိဃာတံ အနုပါယာသံ အပရိဠာဟံ; ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိ ပါဋိကင်္ခါ[Pg.212]. ကတမေဟိ ဒွီဟိ? ဣန္ဒြိယေသု ဂုတ္တဒွါရတာယ စ, ဘောဇနေ မတ္တညုတာယ စ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ဒွီဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ သုခံ ဝိဟရတိ အဝိဃာတံ အနုပါယာသံ အပရိဠာဟံ; ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိ ပါဋိကင်္ခါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, a bhikkhu endowed with two qualities dwells happily in this very life—without vexation, without distress, and without burning—and upon the breakup of the body, after death, a good destination is to be expected. What two? Having the sense doors guarded and moderation in eating. Monks, a bhikkhu endowed with these two qualities dwells happily in this very life—without vexation, without distress, and without burning—and upon the breakup of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘စက္ခု သောတဉ္စ ဃာနဉ္စ, ဇိဝှာ ကာယော တထာ မနော;

ဧတာနိ ယဿ ဒွါရာနိ, သုဂုတ္တာနိဓ ဘိက္ခုနော.

“The eye, ear, and nose, the tongue, body, and also the mind—for whichever bhikkhu here these doors are well-guarded,

‘‘ဘောဇနမှိ စ မတ္တညူ, ဣန္ဒြိယေသု စ သံဝုတော;

ကာယသုခံ စေတောသုခံ, သုခံ သော အဓိဂစ္ဆတိ.

“Moderate in eating and restrained in the senses, he attains happiness, both bodily and mental.

‘‘အဍယှမာနေန ကာယေန, အဍယှမာနေန စေတသာ;

ဒိဝါ ဝါ ယဒိ ဝါ ရတ္တိံ, သုခံ ဝိဟရတိ တာဒိသော’’တိ.

“With body unburning, with mind unburning, whether by day or by night, such a one dwells in happiness.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One—so I have heard. The second.

၃. တပနီယသုတ္တံ

3. The Discourse on Torment

၃၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

30. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘ဒွေမေ, ဘိက္ခဝေ, ဓမ္မာ တပနီယာ. ကတမေ ဒွေ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော အကတကလျာဏော ဟောတိ, အကတကုသလော, အကတဘီရုတ္တာဏော, ကတပါပေါ, ကတလုဒ္ဒေါ, ကတကိဗ္ဗိသော. သော ‘အကတံ မေ ကလျာဏ’န္တိပိ တပ္ပတိ, ‘ကတံ မေ ပါပ’န္တိပိ တပ္ပတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ဒွေ ဓမ္မာ တပနီယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, these two qualities are tormenting. Which two? Here, monks, a certain person has not done good, has not done what is wholesome, has not made a protection from fear, but has done evil, has done cruel deeds, has done wicked deeds. He is tormented, thinking, ‘I have not done good,’ and he is tormented, thinking, ‘I have done evil.’ These, monks, are the two tormenting qualities.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘ကာယဒုစ္စရိတံ ကတွာ, ဝစီဒုစ္စရိတာနိ စ;

မနောဒုစ္စရိတံ ကတွာ, ယဉ္စညံ ဒေါသသဉှိတံ.

“Having committed bodily misconduct, verbal misconducts, and mental misconduct, and whatever else is connected with fault,

‘‘အကတွာ ကုသလံ ကမ္မံ, ကတွာနာကုသလံ ဗဟုံ;

ကာယဿ ဘေဒါ ဒုပ္ပညော, နိရယံ သောပပဇ္ဇတီ’’တိ.

“Not having done wholesome kamma, and having done much that is unwholesome, at the breakup of the body, the one of little wisdom is reborn in hell.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One—so I have heard. The third.

၄. အတပနီယသုတ္တံ

4. The Discourse on Non-Torment

၃၁. ဝုတ္တဉှေတံ [Pg.213] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

31. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘ဒွေမေ, ဘိက္ခဝေ, ဓမ္မာ အတပနီယာ. ကတမေ ဒွေ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ကတကလျာဏော ဟောတိ, ကတကုသလော, ကတဘီရုတ္တာဏော, အကတပါပေါ, အကတလုဒ္ဒေါ, အကတကိဗ္ဗိသော. သော ‘ကတံ မေ ကလျာဏ’န္တိပိ န တပ္ပတိ, ‘အကတံ မေ ပါပ’န္တိပိ န တပ္ပတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ဒွေ ဓမ္မာ အတပနီယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, these two qualities are not tormenting. Which two? Here, monks, a certain person has done good, has done what is wholesome, has made a protection from fear, has not done evil, has not done cruel deeds, has not done wicked deeds. He is not tormented, thinking, ‘I have done good,’ and he is not tormented, thinking, ‘I have not done evil.’ These, monks, are the two non-tormenting qualities.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘ကာယဒုစ္စရိတံ ဟိတွာ, ဝစီဒုစ္စရိတာနိ စ;

မနောဒုစ္စရိတံ ဟိတွာ, ယဉ္စညံ ဒေါသသဉှိတံ.

“Having abandoned bodily misconduct, verbal misconducts, and mental misconduct, and whatever else is connected with fault,

‘‘အကတွာကုသလံ ကမ္မံ, ကတွာန ကုသလံ ဗဟုံ;

ကာယဿ ဘေဒါ သပ္ပညော, သဂ္ဂံ သော ဥပပဇ္ဇတီ’’တိ.

“Not having done unwholesome kamma, and having done much that is wholesome, at the breakup of the body, the wise person is reborn in heaven.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning, too, was spoken by the Blessed One—so I have heard. The fourth.

၅. ပဌမသီလသုတ္တံ

5. The First Discourse on Moral Discipline

၃၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

32. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘ဒွီဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ပုဂ္ဂလော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ. ကတမေဟိ ဒွီဟိ? ပါပကေန စ သီလေန, ပါပိကာယ စ ဒိဋ္ဌိယာ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ဒွီဟိ ဓမ္မေဟိ သမန္နာဂတော ပုဂ္ဂလော ယထာဘတံ နိက္ခိတ္တော ဧဝံ နိရယေ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, a person endowed with two qualities is cast into hell just as if carried and placed there. What two? With evil virtue and with evil view. Monks, a person endowed with these two qualities is cast into hell just as if carried and placed there.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘ပါပကေန စ သီလေန, ပါပိကာယ စ ဒိဋ္ဌိယာ;

ဧတေဟိ ဒွီဟိ ဓမ္မေဟိ, ယော သမန္နာဂတော နရော;

ကာယဿ ဘေဒါ ဒုပ္ပညော, နိရယံ သောပပဇ္ဇတီ’’တိ.

“With evil virtue and with evil view—a person endowed with these two qualities, one of little wisdom, at the breakup of the body is reborn in hell.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning, too, was spoken by the Blessed One—so I have heard. The fifth.

၆. ဒုတိယသီလသုတ္တံ

6. The Second Discourse on Moral Discipline

၃၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

33. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘ဒွီဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ပုဂ္ဂလော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ. ကတမေဟိ ဒွီဟိ? ဘဒ္ဒကေန စ သီလေန, ဘဒ္ဒိကာယ စ ဒိဋ္ဌိယာ. ဣမေဟိ [Pg.214] ခေါ, ဘိက္ခဝေ, ဒွီဟိ ဓမ္မေဟိ သမန္နာဂတော ပုဂ္ဂလော ယထာဘတံ နိက္ခိတ္တော ဧဝံ သဂ္ဂေ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, a person endowed with two qualities is placed in heaven just as if carried and placed there. What two? With good virtue and with good view. Monks, a person endowed with these two qualities is placed in heaven just as if carried and placed there.” The Blessed One spoke this meaning. In reference to this, it is said:

‘‘ဘဒ္ဒကေန စ သီလေန, ဘဒ္ဒိကာယ စ ဒိဋ္ဌိယာ;

ဧတေဟိ ဒွီဟိ ဓမ္မေဟိ, ယော သမန္နာဂတော နရော;

ကာယဿ ဘေဒါ သပ္ပညော, သဂ္ဂံ သော ဥပပဇ္ဇတီ’’တိ.

“With good virtue and with good view—a person endowed with these two qualities, a wise person, at the breakup of the body is reborn in heaven.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning, too, was spoken by the Blessed One—so I have heard. The sixth.

၇. အာတာပီသုတ္တံ

7. The Discourse on Ardor

၃၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

34. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘အနာတာပီ, ဘိက္ခဝေ, ဘိက္ခု အနောတ္တာပီ အဘဗ္ဗော သမ္ဗောဓာယ, အဘဗ္ဗော နိဗ္ဗာနာယ, အဘဗ္ဗော အနုတ္တရဿ ယောဂက္ခေမဿ အဓိဂမာယ. အာတာပီ စ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဩတ္တာပီ ဘဗ္ဗော သမ္ဗောဓာယ, ဘဗ္ဗော နိဗ္ဗာနာယ, ဘဗ္ဗော အနုတ္တရဿ ယောဂက္ခေမဿ အဓိဂမာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, a bhikkhu who is not ardent and not conscientious is incapable of enlightenment, incapable of Nibbāna, incapable of achieving the unsurpassed security from bondage. But a bhikkhu who is ardent and conscientious is capable of enlightenment, capable of Nibbāna, capable of achieving the unsurpassed security from bondage.” The Blessed One spoke this meaning. On this it is said:

‘‘အနာတာပီ အနောတ္တာပီ, ကုသီတော ဟီနဝီရိယော;

ယော ထီနမိဒ္ဓဗဟုလော, အဟိရီကော အနာဒရော;

အဘဗ္ဗော တာဒိသော ဘိက္ခု, ဖုဋ္ဌုံ သမ္ဗောဓိမုတ္တမံ.

“Not ardent, not conscientious, lazy, of inferior energy, full of sloth and torpor, shameless, and disrespectful—such a bhikkhu is incapable of attaining supreme enlightenment.”

‘‘ယော စ သတိမာ နိပကော ဈာယီ, အာတာပီ ဩတ္တာပီ စ အပ္ပမတ္တော;

သံယောဇနံ ဇာတိဇရာယ ဆေတွာ, ဣဓေဝ သမ္ဗောဓိမနုတ္တရံ ဖုသေ’’တိ.

“But one who is mindful, discerning, meditative, ardent, conscientious, and heedful, having cut the fetter of birth and aging, may attain unsurpassed enlightenment in this very life.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Seventh.

၈. ပဌမနကုဟနသုတ္တံ

8. The First Discourse on Non-Deceit

၃၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

35. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘နယိဒံ, ဘိက္ခဝေ, ဗြဟ္မစရိယံ ဝုဿတိ ဇနကုဟနတ္ထံ, န ဇနလပနတ္ထံ, န လာဘသက္ကာရသိလောကာနိသံသတ္ထံ, န ‘ဣတိ မံ ဇနော ဇာနာတူ’တိ. အထ ခေါ ဣဒံ, ဘိက္ခဝေ[Pg.215], ဗြဟ္မစရိယံ ဝုဿတိ သံဝရတ္ထဉ္စေဝ ပဟာနတ္ထဉ္စာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, this holy life is not lived for the sake of deceiving people, nor for the sake of prattling to people, nor for the sake of the benefit of gain, honor, and fame, nor with the thought, ‘Let people know me thus.’ Rather, Bhikkhus, this holy life is lived for the sake of restraint and for the sake of abandonment.” The Blessed One spoke this meaning. On this it is said:

‘‘သံဝရတ္ထံ ပဟာနတ္ထံ, ဗြဟ္မစရိယံ အနီတိဟံ;

အဒေသယိ သော ဘဂဝါ, နိဗ္ဗာနောဂဓဂါမိနံ.

“For the sake of restraint and for the sake of abandonment, the Blessed One taught the holy life, which is free from affliction and leads to immersion in Nibbāna.”

‘‘ဧသ မဂ္ဂေါ မဟတ္တေဟိ, အနုယာတော မဟေသိဘိ ;

ယေ ယေ တံ ပဋိပဇ္ဇန္တိ, ယထာ ဗုဒ္ဓေန ဒေသိတံ;

ဒုက္ခဿန္တံ ကရိဿန္တိ, သတ္ထုသာသနကာရိနော’’တိ.

“This is the path followed by the great ones, by the great seers. Whoever practices it as taught by the Buddha—those who carry out the Teacher’s instruction—will make an end of suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Eighth.

၉. ဒုတိယနကုဟနသုတ္တံ

9. The Second Discourse on Non-Deceit

၃၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

36. This was said by the Blessed One, said by the Arahant—so I have heard.

‘‘နယိဒံ, ဘိက္ခဝေ, ဗြဟ္မစရိယံ ဝုဿတိ ဇနကုဟနတ္ထံ, န ဇနလပနတ္ထံ, န လာဘသက္ကာရသိလောကာနိသံသတ္ထံ, န ‘ဣတိ မံ ဇနော ဇာနာတူ’တိ. အထ ခေါ ဣဒံ, ဘိက္ခဝေ, ဗြဟ္မစရိယံ ဝုဿတိ အဘိညတ္ထဉ္စေဝ ပရိညတ္ထဉ္စာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, this holy life is not lived for the sake of deceiving people, nor for the sake of prattling to people, nor for the sake of the benefit of gain, honor, and fame, nor with the thought, ‘Let people know me thus.’ Rather, Bhikkhus, this holy life is lived for the sake of direct knowledge and for the sake of full understanding.” The Blessed One spoke this meaning. On this it is said:

‘‘အဘိညတ္ထံ ပရိညတ္ထံ, ဗြဟ္မစရိယံ အနီတိဟံ;

အဒေသယိ သော ဘဂဝါ, နိဗ္ဗာနောဂဓဂါမိနံ.

“For the sake of direct knowledge and for the sake of full understanding, the Blessed One taught the holy life, which is free from affliction and leads to immersion in Nibbāna.”

‘‘ဧသ မဂ္ဂေါ မဟတ္တေဟိ, အနုယာတော မဟေသိဘိ;

ယေ ယေ တံ ပဋိပဇ္ဇန္တိ, ယထာ ဗုဒ္ဓေန ဒေသိတံ;

ဒုက္ခဿန္တံ ကရိဿန္တိ, သတ္ထုသာသနကာရိနော’’တိ.

“This is the path followed by the great ones, by the great seers. Whoever practices it as taught by the Buddha—those who carry out the Teacher’s instruction—will make an end of suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Ninth.

၁၀. သောမနဿသုတ္တံ

10. The Discourse on Gladness

၃၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

37. This was said by the Blessed One, said by the Arahant—thus I have heard.

‘‘ဒွီဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ သုခသောမနဿဗဟုလော ဝိဟရတိ, ယောနိ စဿ အာရဒ္ဓါ ဟောတိ အာသဝါနံ ခယာယ. ကတမေဟိ [Pg.216] ဒွီဟိ? သံဝေဇနီယေသု ဌာနေသု သံဝေဇနေန, သံဝိဂ္ဂဿ စ ယောနိသော ပဓာနေန. ဣမေဟိ ခေါ, ဘိက္ခဝေ, ဒွီဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု ဒိဋ္ဌေဝ ဓမ္မေ သုခသောမနဿဗဟုလော ဝိဟရတိ, ယောနိ စဿ အာရဒ္ဓါ ဟောတိ အာသဝါနံ ခယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, a bhikkhu endowed with two qualities dwells with much happiness and gladness in this very life, and for him the foundation is laid for the destruction of the taints. What two? A sense of urgency in grounds for urgency, and the wise striving of one who is stirred. Bhikkhus, a bhikkhu endowed with these two qualities dwells with much happiness and gladness in this very life, and for him the foundation is laid for the destruction of the taints.” The Blessed One spoke this meaning. On this it is said:

‘‘သံဝေဇနီယဋ္ဌာနေသု, သံဝိဇ္ဇေထေဝ ပဏ္ဍိတော;

အာတာပီ နိပကော ဘိက္ခု, ပညာယ သမဝေက္ခိယ.

“The wise one should indeed be stirred by grounds for urgency; an ardent, discerning bhikkhu, having reflected with wisdom.”

‘‘ဧဝံ ဝိဟာရီ အာတာပီ, သန္တဝုတ္တိ အနုဒ္ဓတော;

စေတောသမထမနုယုတ္တော, ခယံ ဒုက္ခဿ ပါပုဏေ’’တိ.

“Dwelling thus, ardent, of tranquil conduct, unagitated, and devoted to the calming of the mind, such a bhikkhu may attain the destruction of suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This meaning too was spoken by the Blessed One, thus I have heard. The Tenth.

ပဌမော ဝဂ္ဂေါ နိဋ္ဌိတော.

The First Chapter is finished.

တဿုဒ္ဒါနံ –

The summary:

ဒွေ စ ဘိက္ခူ တပနီယာ, တပနီယာ ပရတ္ထေဟိ;

အာတာပီ နကုဟနာ ဒွေ, သောမနဿေန တေ ဒသာတိ.

Two on the bhikkhu, the ardent ones; the ardent ones for the sake of others; the ardent one, two on non-deceit; with gladness, these are ten.

၂. ဒုတိယဝဂ္ဂေါ

2. The Second Chapter

၁. ဝိတက္ကသုတ္တံ

1. The Discourse on Thoughts

၃၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

38. This was said by the Blessed One, said by the Arahant—thus I have heard.

‘‘တထာဂတံ, ဘိက္ခဝေ, အရဟန္တံ သမ္မာသမ္ဗုဒ္ဓံ ဒွေ ဝိတက္ကာ ဗဟုလံ သမုဒါစရန္တိ – ခေမော စ ဝိတက္ကော, ပဝိဝေကော စ. အဗျာပဇ္ဈာရာမော, ဘိက္ခဝေ, တထာဂတော အဗျာပဇ္ဈရတော. တမေနံ, ဘိက္ခဝေ, တထာဂတံ အဗျာပဇ္ဈာရာမံ အဗျာပဇ္ဈရတံ ဧသေဝ ဝိတက္ကော ဗဟုလံ သမုဒါစရတိ – ‘ဣမာယာဟံ ဣရိယာယ န ကိဉ္စိ ဗျာဗာဓေမိ တသံ ဝါ ထာဝရံ ဝါ’တိ.

“Bhikkhus, two thoughts frequently occur to the Tathāgata, the Arahant, the Perfectly Enlightened One: the thought of security and the thought of seclusion. The Tathāgata, Bhikkhus, delights in non-affliction and takes pleasure in non-affliction. To the Tathāgata, Bhikkhus, who delights in non-affliction and takes pleasure in non-affliction, this very thought frequently occurs: ‘By this mode of conduct, I shall not afflict any being, whether trembling or firm.’”

‘‘ပဝိဝေကာရာမော[Pg.217], ဘိက္ခဝေ, တထာဂတော ပဝိဝေကရတော. တမေနံ, ဘိက္ခဝေ, တထာဂတံ ပဝိဝေကာရာမံ ပဝိဝေကရတံ ဧသေဝ ဝိတက္ကော ဗဟုလံ သမုဒါစရတိ – ‘ယံ အကုသလံ တံ ပဟီန’န္တိ.

“Bhikkhus, the Tathāgata delights in seclusion and takes pleasure in seclusion. To the Tathāgata, Bhikkhus, who delights in seclusion and takes pleasure in seclusion, this very thought frequently occurs: ‘Whatever is unwholesome, that has been abandoned.’”

‘‘တသ္မာတိဟ, ဘိက္ခဝေ, တုမှေပိ အဗျာပဇ္ဈာရာမာ ဝိဟရထ အဗျာပဇ္ဈရတာ. တေသံ ဝေါ, ဘိက္ခဝေ, တုမှာကံ အဗျာပဇ္ဈာရာမာနံ ဝိဟရတံ အဗျာပဇ္ဈရတာနံ ဧသေဝ ဝိတက္ကော ဗဟုလံ သမုဒါစရိဿတိ – ‘ဣမာယ မယံ ဣရိယာယ န ကိဉ္စိ ဗျာဗာဓေမ တသံ ဝါ ထာဝရံ ဝါ’တိ.

“Therefore, Bhikkhus, you too should dwell delighting in non-affliction and taking pleasure in non-affliction. For you, Bhikkhus, who dwell delighting in non-affliction and taking pleasure in non-affliction, this very thought will frequently occur: ‘By this conduct of ours, may we not afflict any being, whether trembling or firm.’”

‘‘ပဝိဝေကာရာမာ, ဘိက္ခဝေ, ဝိဟရထ ပဝိဝေကရတာ. တေသံ ဝေါ, ဘိက္ခဝေ, တုမှာကံ ပဝိဝေကာရာမာနံ ဝိဟရတံ ပဝိဝေကရတာနံ ဧသေဝ ဝိတက္ကော ဗဟုလံ သမုဒါစရိဿတိ – ‘ကိံ အကုသလံ, ကိံ အပ္ပဟီနံ, ကိံ ပဇဟာမာ’’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, dwell delighting in seclusion and taking pleasure in seclusion. For you, Bhikkhus, who dwell delighting in seclusion and taking pleasure in seclusion, this very thought will frequently occur: ‘What is unwholesome? What has not been abandoned? What shall we abandon?’” The Blessed One spoke this meaning. On this it is said:

‘‘တထာဂတံ ဗုဒ္ဓမသယှသာဟိနံ, ဒုဝေ ဝိတက္ကာ သမုဒါစရန္တိ နံ;

ခေမော ဝိတက္ကော ပဌမော ဥဒီရိတော, တတော ဝိဝေကော ဒုတိယော ပကာသိတော.

“To the Tathāgata, the Buddha, the unassailable victor, two thoughts occur: the thought of security is declared as the first, and then seclusion is proclaimed as the second.”

‘‘တမောနုဒံ ပါရဂတံ မဟေသိံ, တံ ပတ္တိပတ္တံ ဝသိမံ အနာသဝံ;

ဝိသန္တရံ တဏှက္ခယေ ဝိမုတ္တံ, တံ ဝေ မုနိံ အန္တိမဒေဟဓာရိံ;

မာရဉ္ဇဟံ ဗြူမိ ဇရာယ ပါရဂုံ.

The dispeller of darkness, gone beyond, the great sage; who has attained what is to be attained, is masterful and taintless; who has crossed beyond the chasm, is liberated through the destruction of craving; him I call the sage, bearing his final body, the abandoner of Māra, gone beyond aging.

‘‘သေလေ ယထာ ပဗ္ဗတမုဒ္ဓနိဋ္ဌိတော, ယထာပိ ပဿေ ဇနတံ သမန္တတော;

တထူပမံ ဓမ္မမယံ သုမေဓော, ပါသာဒမာရုယှ သမန္တစက္ခု;

သောကာဝတိဏ္ဏံ ဇနတမပေတသောကော, အဝေက္ခတိ ဇာတိဇရာဘိဘူတ’’န္တိ.

Just as one standing on a mountain peak might see the people all around, so too the wise one, the all-seeing one, having ascended the palace of Dhamma, sorrow-free, looks upon the people immersed in sorrow, overcome by birth and aging.

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The first.

၂. ဒေသနာသုတ္တံ

2. The Discourse on Teaching

၃၉. ဝုတ္တဉှေတံ [Pg.218] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

39. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ဒွေ ဓမ္မဒေသနာ ပရိယာယေန ဘဝန္တိ. ကတမာ ဒွေ? ‘ပါပံ ပါပကတော ပဿထာ’တိ – အယံ ပဌမာ ဓမ္မဒေသနာ; ‘ပါပံ ပါပကတော ဒိသွာ တတ္ထ နိဗ္ဗိန္ဒထ ဝိရဇ္ဇထ ဝိမုစ္စထာ’တိ – အယံ ဒုတိယာ ဓမ္မဒေသနာ. တထာဂတဿ, ဘိက္ခဝေ, အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ ဣမာ ဒွေ ဓမ္မဒေသနာ ပရိယာယေန ဘဝန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, for the Tathāgata, the Arahant, the Perfectly Enlightened One, there are two sequential teachings of the Dhamma. What are the two? ‘See evil as evil’—this is the first teaching of the Dhamma. ‘Having seen evil as evil, become disenchanted with it, dispassionate toward it, and liberated from it’—this is the second teaching of the Dhamma. Monks, for the Tathāgata, the Arahant, the Perfectly Enlightened One, these are the two sequential teachings of the Dhamma.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘တထာဂတဿ ဗုဒ္ဓဿ, သဗ္ဗဘူတာနုကမ္ပိနော;

ပရိယာယဝစနံ ပဿ, ဒွေ စ ဓမ္မာ ပကာသိတာ.

“Behold the sequential discourse of the Tathāgata, the Buddha, compassionate to all beings; two teachings have been proclaimed.

‘‘ပါပကံ ပဿထ စေတံ, တတ္ထ စာပိ ဝိရဇ္ဇထ;

တတော ဝိရတ္တစိတ္တာသေ, ဒုက္ခဿန္တံ ကရိဿထာ’’တိ.

“See this evil, and become dispassionate toward it; then, with minds detached, you will make an end to suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The second.

၃. ဝိဇ္ဇာသုတ္တံ

3. The Discourse on Knowledge

၄၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

40. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘အဝိဇ္ဇာ, ဘိက္ခဝေ, ပုဗ္ဗင်္ဂမာ အကုသလာနံ ဓမ္မာနံ သမာပတ္တိယာ အနွဒေဝ အဟိရိကံ အနောတ္တပ္ပံ; ဝိဇ္ဇာ စ ခေါ, ဘိက္ခဝေ, ပုဗ္ဗင်္ဂမာ ကုသလာနံ ဓမ္မာနံ သမာပတ္တိယာ အနွဒေဝ ဟိရောတ္တပ္ပ’’န္တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, ignorance is the forerunner for the attainment of unwholesome states, followed by shamelessness and lack of moral dread. But knowledge, monks, is the forerunner for the attainment of wholesome states, followed by shame and moral dread.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘ယာ ကာစိမာ ဒုဂ္ဂတိယော, အသ္မိံ လောကေ ပရမှိ စ;

အဝိဇ္ဇာမူလိကာ သဗ္ဗာ, ဣစ္ဆာလောဘသမုဿယာ.

“Whatever states of woe there are, in this world and in the next, all are rooted in ignorance, augmented by desire and greed.

‘‘ယတော စ ဟောတိ ပါပိစ္ဆော, အဟိရီကော အနာဒရော;

တတော ပါပံ ပသဝတိ, အပါယံ တေန ဂစ္ဆတိ.

“When one has evil wishes, is shameless and disrespectful, from that evil is produced, and through that one goes to a state of suffering.

‘‘တသ္မာ ဆန္ဒဉ္စ လောဘဉ္စ, အဝိဇ္ဇဉ္စ ဝိရာဇယံ;

ဝိဇ္ဇံ ဥပ္ပာဒယံ ဘိက္ခု, သဗ္ဗာ ဒုဂ္ဂတိယော ဇဟေ’’တိ.

“Therefore, causing dispassion for desire, greed, and ignorance, and generating knowledge, a bhikkhu would abandon all bad destinations.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The third.

၄. ပညာပရိဟီနသုတ္တံ

4. The Discourse on the Decline of Wisdom

၄၁. ဝုတ္တဉှေတံ [Pg.219] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

41. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘တေ, ဘိက္ခဝေ, သတ္တာ သုပရိဟီနာ ယေ အရိယာယ ပညာယ ပရိဟီနာ. တေ ဒိဋ္ဌေဝ ဓမ္မေ ဒုက္ခံ ဝိဟရန္တိ သဝိဃာတံ သဥပါယာသံ သပရိဠာဟံ; ကာယဿ ဘေဒါ ပရံ မရဏာ ဒုဂ္ဂတိ ပါဋိကင်္ခါ. တေ, ဘိက္ခဝေ, သတ္တာ အပရိဟီနာ ယေ အရိယာယ ပညာယ အပရိဟီနာ. တေ ဒိဋ္ဌေဝ ဓမ္မေ သုခံ ဝိဟရန္တိ အဝိဃာတံ အနုပါယာသံ အပရိဠာဟံ; ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိ ပါဋိကင်္ခါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, those beings are utterly deprived who are deprived of noble wisdom. They dwell in suffering in this very life—with vexation, with despair, with fever—and upon the breakup of the body, after death, a bad destination is to be expected. But those beings are not deprived who are not deprived of noble wisdom. They dwell happily in this very life—without vexation, without despair, without fever—and upon the breakup of the body, after death, a good destination is to be expected.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘ပညာယ ပရိဟာနေန, ပဿ လောကံ သဒေဝကံ;

နိဝိဋ္ဌံ နာမရူပသ္မိံ, ဣဒံ သစ္စန္တိ မညတိ.

“Due to the decline of wisdom, see the world with its devas, engrossed in name-and-form, thinking, ‘This is true.’

‘‘ပညာ ဟိ သေဋ္ဌာ လောကသ္မိံ, ယာယံ နိဗ္ဗေဓဂါမိနီ;

ယာယ သမ္မာ ပဇာနာတိ, ဇာတိဘဝပရိက္ခယံ.

“For wisdom is supreme in the world, that which leads to penetration, through which one rightly understands the complete destruction of birth and existence.

‘‘တေသံ ဒေဝါ မနုဿာ စ, သမ္ဗုဒ္ဓါနံ သတီမတံ;

ပိဟယန္တိ ဟာသပညာနံ, သရီရန္တိမဓာရိန’’န္တိ.

“Devas and humans cherish those mindful, fully enlightened ones who, possessing joyful wisdom, bear their final body.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The fourth.

၅. သုက္ကဓမ္မသုတ္တံ

5. The Discourse on Bright Qualities

၄၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

42. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘ဒွေမေ, ဘိက္ခဝေ, သုက္ကာ ဓမ္မာ လောကံ ပါလေန္တိ. ကတမေ ဒွေ? ဟိရီ စ, ဩတ္တပ္ပဉ္စ. ဣမေ စေ, ဘိက္ခဝေ, ဒွေ သုက္ကာ ဓမ္မာ လောကံ န ပါလေယျုံ, နယိဓ ပညာယေထ မာတာတိ ဝါ မာတုစ္ဆာတိ ဝါ မာတုလာနီတိ ဝါ အာစရိယဘရိယာတိ ဝါ ဂရူနံ ဒါရာတိ ဝါ. သမ္ဘေဒံ လောကော အဂမိဿ ယထာ အဇေဠကာ ကုက္ကုဋသူကရာ သောဏသိင်္ဂါလာ. ယသ္မာ စ ခေါ, ဘိက္ခဝေ, ဣမေ ဒွေ သုက္ကာ ဓမ္မာ လောကံ ပါလေန္တိ တသ္မာ ပညာယတိ မာတာတိ ဝါ မာတုစ္ဆာတိ ဝါ မာတုလာနီတိ ဝါ အာစရိယဘရိယာတိ ဝါ ဂရူနံ ဒါရာတိ ဝါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, these two bright qualities protect the world. Which two? Shame and moral dread. If, monks, these two bright qualities did not protect the world, there would be no recognition here of ‘mother,’ or ‘mother’s sister,’ or ‘maternal uncle’s wife,’ or ‘teacher’s wife,’ or ‘wives of respected persons.’ The world would fall into promiscuity, like goats and sheep, chickens and pigs, dogs and jackals. But because, monks, these two bright qualities protect the world, there is recognition of ‘mother,’ ‘mother’s sister,’ ‘maternal uncle’s wife,’ ‘teacher’s wife,’ and ‘wives of respected persons’.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘ယေသံ [Pg.220] စေ ဟိရိဩတ္တပ္ပံ, သဗ္ဗဒါ စ န ဝိဇ္ဇတိ;

ဝေါက္ကန္တာ သုက္ကမူလာ တေ, ဇာတိမရဏဂါမိနော.

“Those in whom shame and moral dread are never found have departed from the bright root and are bound for birth and death.

‘‘ယေသဉ္စ ဟိရိဩတ္တပ္ပံ, သဒါ သမ္မာ ဥပဋ္ဌိတာ;

ဝိရူဠှဗြဟ္မစရိယာ တေ, သန္တော ခီဏပုနဗ္ဘဝါ’’တိ.

“But those in whom shame and moral dread are ever rightly present, mature in the holy life, are peaceful, their rebirth ended.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning, too, was spoken by the Blessed One—thus I have heard. The fifth.

၆. အဇာတသုတ္တံ

6. The Discourse on the Unborn

၄၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

43. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘အတ္ထိ, ဘိက္ခဝေ, အဇာတံ အဘူတံ အကတံ အသင်္ခတံ. နော စေတံ, ဘိက္ခဝေ, အဘဝိဿ အဇာတံ အဘူတံ အကတံ အသင်္ခတံ, နယိဓ ဇာတဿ ဘူတဿ ကတဿ သင်္ခတဿ နိဿရဏံ ပညာယေထ. ယသ္မာ စ ခေါ, ဘိက္ခဝေ, အတ္ထိ အဇာတံ အဘူတံ အကတံ အသင်္ခတံ, တသ္မာ ဇာတဿ ဘူတဿ ကတဿ သင်္ခတဿ နိဿရဏံ ပညာယတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, there is an unborn, unbecome, unmade, unconditioned. If, monks, there were not this unborn, unbecome, unmade, unconditioned, no escape would be discerned from what is born, become, made, and conditioned. But because, monks, there is an unborn, unbecome, unmade, and unconditioned, therefore an escape is discerned from what is born, become, made, and conditioned.” The Blessed One spoke this meaning. In this connection, it is said:

‘‘ဇာတံ ဘူတံ သမုပ္ပန္နံ, ကတံ သင်္ခတမဒ္ဓုဝံ;

ဇရာမရဏသံဃာဋံ, ရောဂနီဠံ ပဘင်္ဂုရံ.

“The born, become, arisen, made, conditioned, and impermanent; a conglomerate of aging and death, a nest of disease, fragile.

‘‘အာဟာရနေတ္တိပ္ပဘဝံ, နာလံ တဒဘိနန္ဒိတုံ;

တဿ နိဿရဏံ သန္တံ, အတက္ကာဝစရံ ဓုဝံ.

“Originating from nutriment and the craving that leads onward, it is not fit to be delighted in. The escape from it is peaceful, beyond the sphere of reasoning, and constant.”

‘‘အဇာတံ အသမုပ္ပန္နံ, အသောကံ ဝိရဇံ ပဒံ;

နိရောဓော ဒုက္ခဓမ္မာနံ, သင်္ခါရူပသမော သုခေါ’’တိ.

“The unborn, unarisen, sorrowless, stainless state; the cessation of phenomena subject to suffering, the stilling of formations, is bliss.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Sixth.

၇. နိဗ္ဗာနဓာတုသုတ္တံ

7. The Discourse on the Elements of Nibbāna

၄၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

44. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဒွေမာ, ဘိက္ခဝေ, နိဗ္ဗာနဓာတုယော. ကတမေ ဒွေ? သဥပါဒိသေသာ စ နိဗ္ဗာနဓာတု, အနုပါဒိသေသာ စ နိဗ္ဗာနဓာတု.

“Monks, there are these two Nibbāna-elements. Which two? The Nibbāna-element with residue remaining and the Nibbāna-element without residue remaining.”

‘‘ကတမာ [Pg.221] စ, ဘိက္ခဝေ, သဥပါဒိသေသာ နိဗ္ဗာနဓာတု? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အရဟံ ဟောတိ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာ ဝိမုတ္တော. တဿ တိဋ္ဌန္တေဝ ပဉ္စိန္ဒြိယာနိ ယေသံ အဝိဃာတတ္တာ မနာပါမနာပံ ပစ္စနုဘောတိ, သုခဒုက္ခံ ပဋိသံဝေဒေတိ. တဿ ယော ရာဂက္ခယော, ဒေါသက္ခယော, မောဟက္ခယော – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, သဥပါဒိသေသာ နိဗ္ဗာနဓာတု.

“And what, monks, is the Nibbāna-element with residue remaining? Here, monks, a bhikkhu is an arahant, one whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own true goal, utterly destroyed the fetter of existence, and is liberated by right understanding. His five faculties still stand, and because they have not disintegrated, he experiences the agreeable and disagreeable and feels pleasure and pain. For him, the destruction of lust, the destruction of hatred, and the destruction of delusion—this, monks, is called the Nibbāna-element with residue remaining.”

‘‘ကတမာ စ, ဘိက္ခဝေ, အနုပါဒိသေသာ နိဗ္ဗာနဓာတု? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အရဟံ ဟောတိ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော သမ္မဒညာ ဝိမုတ္တော. တဿ ဣဓေဝ, ဘိက္ခဝေ, သဗ္ဗဝေဒယိတာနိ အနဘိနန္ဒိတာနိ သီတိ ဘဝိဿန္တိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, အနုပါဒိသေသာ နိဗ္ဗာနဓာတု. ဣမာ ခေါ, ဘိက္ခဝေ, ဒွေ နိဗ္ဗာနဓာတုယော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“And what, monks, is the Nibbāna-element without residue remaining? Here, monks, a bhikkhu is an arahant, one whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, attained his own true goal, utterly destroyed the fetter of existence, and is liberated by right understanding. For him, right here in this life, monks, all that is felt, not being delighted in, will become cool. This is called the Nibbāna-element without residue remaining. These, monks, are the two Nibbāna-elements.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘ဒုဝေ ဣမာ စက္ခုမတာ ပကာသိတာ, နိဗ္ဗာနဓာတူ အနိဿိတေန တာဒိနာ;

ဧကာ ဟိ ဓာတု ဣဓ ဒိဋ္ဌဓမ္မိကာ, သဥပါဒိသေသာ ဘဝနေတ္တိသင်္ခယာ;

အနုပါဒိသေသာ ပန သမ္ပရာယိကာ, ယမှိ နိရုဇ္ဈန္တိ ဘဝါနိ သဗ္ဗသော.

“These two Nibbāna-elements were proclaimed by the One with Vision, the unattached, the Suchlike. One element is here in this visible life, with residue remaining, from the destruction of the craving that leads to becoming; the other, without residue remaining, is for the future life, wherein all becomings utterly cease.”

‘‘ယေ ဧတဒညာယ ပဒံ အသင်္ခတံ, ဝိမုတ္တစိတ္တာ ဘဝနေတ္တိသင်္ခယာ;

တေ ဓမ္မသာရာဓိဂမာ ခယေ ရတာ, ပဟံသု တေ သဗ္ဗဘဝါနိ တာဒိနော’’တိ.

“Those who have understood this unconditioned state, their minds liberated through the destruction of the craving that leads to becoming; having attained the essence of the Dhamma, delighting in destruction, those Suchlike ones have abandoned all becomings.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Seventh.

၈. ပဋိသလ္လာနသုတ္တံ

8. The Discourse on Seclusion

၄၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

45. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ပဋိသလ္လာနာရာမာ, ဘိက္ခဝေ, ဝိဟရထ ပဋိသလ္လာနရတာ, အဇ္ဈတ္တံ စေတောသမထမနုယုတ္တာ, အနိရာကတဇ္ဈာနာ, ဝိပဿနာယ သမန္နာဂတာ, ဗြူဟေတာ သုညာဂါရာနံ[Pg.222]. ပဋိသလ္လာနာရာမာနံ, ဘိက္ခဝေ, ဝိဟရတံ ပဋိသလ္လာနရတာနံ အဇ္ဈတ္တံ စေတောသမထမနုယုတ္တာနံ အနိရာကတမဇ္ဈာနာနံ ဝိပဿနာယ သမန္နာဂတာနံ ဗြူဟေတာနံ သုညာဂါရာနံ ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, dwell finding your delight in seclusion, devoted to seclusion, committed to the internal calming of the mind, not neglecting jhāna, endowed with insight, and developing empty dwellings. For monks who dwell finding their delight in seclusion, devoted to seclusion, committed to the internal calming of the mind, not neglecting jhāna, endowed with insight, and developing empty dwellings, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, non-returning.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘ယေ သန္တစိတ္တာ နိပကာ, သတိမန္တော စ ဈာယိနော;

သမ္မာ ဓမ္မံ ဝိပဿန္တိ, ကာမေသု အနပေက္ခိနော.

“Those with peaceful minds, who are prudent, mindful, and meditative, rightly see the nature of things, being unconcerned with sensual pleasures.”

‘‘အပ္ပမာဒရတာ သန္တာ, ပမာဒေ ဘယဒဿိနော;

အဘဗ္ဗာ ပရိဟာနာယ, နိဗ္ဗာနဿေဝ သန္တိကေ’’တိ.

“Delighting in diligence, being at peace, seeing danger in negligence; they are incapable of falling away—they are in the very presence of Nibbāna.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Eighth.

၉. သိက္ခာနိသံသသုတ္တံ

9. The Discourse on the Benefits of the Training

၄၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

46. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘သိက္ခာနိသံသာ, ဘိက္ခဝေ, ဝိဟရထ ပညုတ္တရာ ဝိမုတ္တိသာရာ သတာဓိပတေယျာ. သိက္ခာနိသံသာနံ, ဘိက္ခဝေ, ဝိဟရတံ ပညုတ္တရာနံ ဝိမုတ္တိသာရာနံ သတာဓိပတေယျာနံ ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, dwell benefiting from the training, with wisdom as your guide, liberation as your essence, and mindfulness as your sovereign. For monks who dwell benefiting from the training, with wisdom as their guide, liberation as their essence, and mindfulness as their sovereign, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, non-returning.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘ပရိပုဏ္ဏသိက္ခံ အပဟာနဓမ္မံ, ပညုတ္တရံ ဇာတိခယန္တဒဿိံ;

တံ ဝေ မုနိံ အန္တိမဒေဟဓာရိံ, မာရဉ္ဇဟံ ဗြူမိ ဇရာယ ပါရဂုံ.

“One who has completed the training, whose state is not to fall away, who is supreme in wisdom, seeing the end of birth; that sage, bearing his final body, who has abandoned Māra, I call one gone beyond aging.”

‘‘တသ္မာ သဒါ ဈာနရတာ သမာဟိတာ, အာတာပိနော ဇာတိခယန္တဒဿိနော;

မာရံ သသေနံ အဘိဘုယျ ဘိက္ခဝေါ, ဘဝထ ဇာတိမရဏဿ ပါရဂါ’’တိ.

“Therefore, monks, always delighting in jhāna, concentrated, ardent, seeing the end of birth; having overcome Māra with his army, become ones who have gone to the far shore of birth and death.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Ninth.

၁၀. ဇာဂရိယသုတ္တံ

10. The Discourse on Vigilance

၄၇. ဝုတ္တဉှေတံ [Pg.223] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

47. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဇာဂရော စဿ, ဘိက္ခဝေ, ဘိက္ခု ဝိဟရေယျ သတော သမ္ပဇာနော သမာဟိတော ပမုဒိတော ဝိပ္ပသန္နော စ တတ္ထ ကာလဝိပဿီ စ ကုသလေသု ဓမ္မေသု. ဇာဂရဿ, ဘိက္ခဝေ, ဘိက္ခုနော ဝိဟရတော သတဿ သမ္ပဇာနဿ သမာဟိတဿ ပမုဒိတဿ ဝိပ္ပသန္နဿ တတ္ထ ကာလဝိပဿိနော ကုသလေသု ဓမ္မေသု ဒွိန္နံ ဖလာနံ အညတရံ ဖလံ ပါဋိကင်္ခံ – ဒိဋ္ဌေဝ ဓမ္မေ အညာ, သတိ ဝါ ဥပါဒိသေသေ အနာဂါမိတာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, a bhikkhu should dwell vigilant, mindful, clearly comprehending, concentrated, joyful, and serene, and be one who sees into wholesome qualities at the proper time. For a bhikkhu who dwells vigilant, mindful, clearly comprehending, concentrated, joyful, and serene, and is one who sees into wholesome qualities at the proper time, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, non-returning.” This meaning the Blessed One spoke. In this regard, it was said:

‘‘ဇာဂရန္တာ သုဏာထေတံ, ယေ သုတ္တာ တေ ပဗုဇ္ဈထ;

သုတ္တာ ဇာဂရိတံ သေယျော, နတ္ထိ ဇာဂရတော ဘယံ.

“Listen, you who are vigilant! Awaken, you who are asleep! Vigilance is better than sleep; for the vigilant one, there is no fear.”

‘‘ယော ဇာဂရော စ သတိမာ သမ္ပဇာနော, သမာဟိတော မုဒိတော ဝိပ္ပသန္နော စ;

ကာလေန သော သမ္မာ ဓမ္မံ ပရိဝီမံသမာနော, ဧကောဒိဘူတော ဝိဟနေ တမံ သော.

“One who is vigilant, mindful, clearly comprehending, concentrated, joyful, and serene; rightly investigating the Dhamma at the proper time, becoming unified in mind, he dispels the darkness.”

‘‘တသ္မာ ဟဝေ ဇာဂရိယံ ဘဇေထ, အာတာပီ ဘိက္ခု နိပကော ဈာနလာဘီ;

သံယောဇနံ ဇာတိဇရာယ ဆေတွာ, ဣဓေဝ သမ္ဗောဓိမနုတ္တရံ ဖုသေ’’တိ.

“Therefore, let the ardent, prudent bhikkhu, a gainer of jhāna, be devoted to vigilance. Having cut the fetter of birth and aging, right here he may attain unsurpassed, supreme awakening.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This meaning, too, was spoken by the Blessed One—thus have I heard. The Tenth.

၁၁. အာပါယိကသုတ္တံ

11. The Discourse on Being Bound for the Lower Realms

၄၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

48. This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘ဒွေမေ, ဘိက္ခဝေ, အာပါယိကာ နေရယိကာ ဣဒမပ္ပဟာယ. ကတမေ ဒွေ? ယော စ အဗြဟ္မစာရီ ဗြဟ္မစာရိပဋိညော, ယော စ ပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ စရန္တံ အမူလကေန အဗြဟ္မစရိယေန အနုဒ္ဓံသေတိ. ဣမေ ခေါ, ဘိက္ခဝေ, ဒွေ အာပါယိကာ နေရယိကာ ဣဒမပ္ပဟာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, these two, not having abandoned this, are destined for the plane of misery, for hell. Which two? The one who, not leading the holy life, professes to be leading the holy life; and the one who baselessly accuses of unchastity another who is leading the holy life in its complete purity. These two, monks, not having abandoned this, are destined for the plane of misery, for hell.” The Blessed One said this. In reference to this, it is said:

‘‘အဘူတဝါဒီ [Pg.224] နိရယံ ဥပေတိ, ယော ဝါပိ ကတွာ န ကရောမိ စာဟ;

ဥဘောပိ တေ ပေစ္စ သမာ ဘဝန္တိ, နိဟီနကမ္မာ မနုဇာ ပရတ္ထ.

“One who speaks what is not true goes to hell, as does one who, having done a deed, says, ‘I did not do it.’ Both of these persons, of base deeds, are equal after death in the next world.

‘‘ကာသာဝကဏ္ဌာ ဗဟဝေါ, ပါပဓမ္မာ အသညတာ;

ပါပါ ပါပေဟိ ကမ္မေဟိ, နိရယံ တေ ဥပပဇ္ဇရေ.

“Many with ochre robes around their necks are of evil character and unrestrained; those evil ones, through their evil deeds, are reborn in hell.

‘‘သေယျော အယောဂုဠော ဘုတ္တော, တတ္တော အဂ္ဂိသိခူပမော;

ယဉ္စေ ဘုဉ္ဇေယျ ဒုဿီလော, ရဋ္ဌပိဏ္ဍမသညတော’’တိ.

“Better to swallow a heated iron ball, like a flame of fire, than that an immoral, unrestrained person should eat the alms-food of the country.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဧကာဒသမံ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Eleventh Sutta.

၁၂. ဒိဋ္ဌိဂတသုတ္တံ

12. The Discourse on Views

၄၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

49. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘ဒွီဟိ, ဘိက္ခဝေ, ဒိဋ္ဌိဂတေဟိ ပရိယုဋ္ဌိတာ ဒေဝမနုဿာ ဩလီယန္တိ ဧကေ, အတိဓာဝန္တိ ဧကေ; စက္ခုမန္တော စ ပဿန္တိ.

“Monks, assailed by two kinds of views, some gods and humans lag behind, while some run too far; but those with vision see.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဩလီယန္တိ ဧကေ? ဘဝါရာမာ, ဘိက္ခဝေ, ဒေဝမနုဿာ ဘဝရတာ ဘဝသမ္မုဒိတာ တေသံ ဘဝနိရောဓာယ ဓမ္မေ ဒေသိယမာနေ စိတ္တံ န ပက္ခန္ဒတိ န ပသီဒတိ န သန္တိဋ္ဌတိ နာဓိမုစ္စတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဩလီယန္တိ ဧကေ.

“And how, monks, do some lag behind? Gods and humans delight in existence, are fond of existence, rejoice in existence. When the Dhamma is taught to them for the cessation of existence, their mind does not leap toward it, is not confident in it, does not settle on it, and is not resolved upon it. This, monks, is how some lag behind.

‘‘ကထဉ္စ, ဘိက္ခဝေ, အတိဓာဝန္တိ ဧကေ? ဘဝေနေဝ ခေါ ပနေကေ အဋ္ဋီယမာနာ ဟရာယမာနာ ဇိဂုစ္ဆမာနာ ဝိဘဝံ အဘိနန္ဒန္တိ – ယတော ကိရ, ဘော, အယံ အတ္တာ ကာယဿ ဘေဒါ ပရံ မရဏာ ဥစ္ဆိဇ္ဇတိ ဝိနဿတိ န ဟောတိ ပရံ မရဏာ; ဧတံ သန္တံ ဧတံ ပဏီတံ ဧတံ ယာထာဝန္တိ. ဧဝံ ခေါ, ဘိက္ခဝေ, အတိဓာဝန္တိ ဧကေ.

“And how, monks, do some run too far? Some, being distressed, ashamed, and disgusted with existence itself, delight in non-existence, thinking: ‘Sirs, since this self is annihilated and perishes with the breakup of the body, after death it no longer exists. This is peaceful, this is sublime, this is the truth!’ This, monks, is how some run too far.

‘‘ကထဉ္စ, ဘိက္ခဝေ, စက္ခုမန္တော ပဿန္တိ? ဣဓ ဘိက္ခု ဘူတံ ဘူတတော ပဿတိ; ဘူတံ ဘူတတော ဒိသွာ ဘူတဿ နိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ပဋိပန္နော ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, စက္ခုမန္တော ပဿန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“And how, monks, do those with vision see? Here, a monk sees what has come to be as what has come to be. Having seen what has come to be as what has come to be, he is practicing for disenchantment with, dispassion toward, and cessation of what has come to be. This, monks, is how those with vision see.” The Blessed One said this. In reference to this, it is said:

‘‘ယေ [Pg.225] ဘူတံ ဘူတတော ဒိသွာ, ဘူတဿ စ အတိက္ကမံ;

ယထာဘူတေ ဝိမုစ္စန္တိ, ဘဝတဏှာ ပရိက္ခယာ.

“Those who have seen what has come to be as it has come to be, and the transcending of what has come to be, are liberated in accordance with reality through the destruction of the craving for existence.

‘‘သ ဝေ ဘူတပရိညော, သော ဝီတတဏှော ဘဝါဘဝေ;

ဘူတဿ ဝိဘဝါ ဘိက္ခု, နာဂစ္ဆတိ ပုနဗ္ဘဝ’’န္တိ.

“He who has fully understood what has come to be, who is without craving for any kind of existence, that monk, through the cessation of what has come to be, does not come to renewed existence.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒွါဒသမံ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Twelfth Sutta.

ဒုတိယော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Second Chapter is finished.

တဿုဒ္ဒါနံ –

Its summary:

ဒွေ ဣန္ဒြိယာ ဒွေ တပနီယာ, သီလေန အပရေ ဒုဝေ;

အနောတ္တာပီ ကုဟနာ ဒွေ စ, သံဝေဇနီယေန တေ ဒသ.

Two on faculties, two on tormenting, and two others on virtue; one on the unscrupulous and one on the deceitful; with the two inspiring, they are ten.

ဝိတက္ကာ ဒေသနာ ဝိဇ္ဇာ, ပညာ ဓမ္မေန ပဉ္စမံ;

အဇာတံ ဓာတုသလ္လာနံ, သိက္ခာ ဇာဂရိယေန စ;

အပါယဒိဋ္ဌိယာ စေဝ, ဗာဝီသတိ ပကာသိတာတိ.

Thoughts, teaching, knowledge, wisdom, and the fifth by Dhamma; the unborn, elements, darts, training, and vigilance; and also Apāyika and Diṭṭhigata—thus twenty-two are declared.

ဒုကနိပါတော နိဋ္ဌိတော.

The Book of the Twos is finished.

၃. တိကနိပါတော

The Book of the Threes

၁. ပဌမဝဂ္ဂေါ

The First Chapter

၁. မူလသုတ္တံ

The Discourse on the Roots

၅၀. ဝုတ္တဉှေတံ [Pg.226] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

3. This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, အကုသလမူလာနိ. ကတမာနိ တီဏိ? လောဘော အကုသလမူလံ, ဒေါသော အကုသလမူလံ, မောဟော အကုသလမူလံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ အကုသလမူလာနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

1. “Monks, there are these three unwholesome roots. Which three? Greed is an unwholesome root, hatred is an unwholesome root, and delusion is an unwholesome root. These, monks, are the three unwholesome roots.” The Blessed One said this. In reference to this, it is said:

‘‘လောဘော ဒေါသော စ မောဟော စ, ပုရိသံ ပါပစေတသံ;

ဟိံသန္တိ အတ္တသမ္ဘူတာ, တစသာရံဝ သမ္ဖလ’’န္တိ.

1. “Greed, hatred, and delusion, arising from within oneself, destroy the person of evil mind, just as its own fruit destroys the bamboo.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

50. This meaning, too, was spoken by the Blessed One, so I have heard. The First Sutta.

၂. ဓာတုသုတ္တံ

The Discourse on the Elements

၅၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, ဓာတုယော. ကတမာ တိဿော? ရူပဓာတု, အရူပဓာတု, နိရောဓဓာတု – ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော ဓာတုယော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, there are these three elements. Which three? The form element, the formless element, and the cessation element. These, monks, are the three elements.” The Blessed One said this. In reference to this, it is said:

‘‘ရူပဓာတုံ ပရိညာယ, အရူပေသု အသဏ္ဌိတာ;

နိရောဓေ ယေ ဝိမုစ္စန္တိ, တေ ဇနာ မစ္စုဟာယိနော.

2. “Having fully understood the form element, not established in the formless states, those who are liberated in cessation—those people have left death behind.

‘‘ကာယေန အမတံ ဓာတုံ, ဖုသယိတွာ နိရူပဓိံ;

ဥပဓိပ္ပဋိနိဿဂ္ဂံ, သစ္ဆိကတွာ အနာသဝေါ;

ဒေသေတိ သမ္မာသမ္ဗုဒ္ဓေါ, အသောကံ ဝိရဇံ ပဒ’’န္တိ.

51. “Having touched with the body the deathless, substrateless element, and having realized the relinquishment of all substrates, the taintless, Fully Enlightened One teaches the sorrowless, dustless state.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Second Sutta.

၃. ပဌမဝေဒနာသုတ္တံ

The First Discourse on Feeling

၅၂. ဝုတ္တဉှေတံ [Pg.227] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant, so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, ဝေဒနာ. ကတမာ တိဿော? သုခါ ဝေဒနာ, ဒုက္ခာ ဝေဒနာ, အဒုက္ခမသုခါ ဝေဒနာ –

“Monks, there are these three feelings. Which three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော ဝေဒနာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

3. “These, monks, are the three feelings.” The Blessed One said this. In reference to this, it is said:

‘‘သမာဟိတော သမ္ပဇာနော, သတော ဗုဒ္ဓဿ သာဝကော;

ဝေဒနာ စ ပဇာနာတိ, ဝေဒနာနဉ္စ သမ္ဘဝံ.

52. “A disciple of the Buddha who is concentrated, clearly comprehending, and mindful, fully understands feelings and their origin,

‘‘ယတ္ထ စေတာ နိရုဇ္ဈန္တိ, မဂ္ဂဉ္စ ခယဂါမိနံ;

ဝေဒနာနံ ခယာ ဘိက္ခု, နိစ္ဆာတော ပရိနိဗ္ဗုတော’’တိ.

“where they cease, and the path that leads to their destruction. With the destruction of feelings, a monk, free from craving, attains final Nibbāna.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One, so I have heard. The Third Sutta.

၄. ဒုတိယဝေဒနာသုတ္တံ

The Second Discourse on Feeling

၅၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

53. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, ဝေဒနာ. ကတမာ တိဿော? သုခါ ဝေဒနာ, ဒုက္ခာ ဝေဒနာ, အဒုက္ခမသုခါ ဝေဒနာ. သုခါ, ဘိက္ခဝေ, ဝေဒနာ ဒုက္ခတော ဒဋ္ဌဗ္ဗာ; ဒုက္ခာ ဝေဒနာ သလ္လတော ဒဋ္ဌဗ္ဗာ; အဒုက္ခမသုခါ ဝေဒနာ အနိစ္စတော ဒဋ္ဌဗ္ဗာ. ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခုနော သုခါ ဝေဒနာ ဒုက္ခတော ဒိဋ္ဌာ ဟောတိ, ဒုက္ခာ ဝေဒနာ သလ္လတော ဒိဋ္ဌာ ဟောတိ, အဒုက္ခမသုခါ ဝေဒနာ အနိစ္စတော ဒိဋ္ဌာ ဟောတိ; အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဘိက္ခု အရိယော သမ္မဒ္ဒသော အစ္ဆေစ္ဆိ, တဏှံ, ဝိဝတ္တယိ သံယောဇနံ, သမ္မာ မာနာဘိသမယာ အန္တမကာသိ ဒုက္ခဿာ’’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three feelings. Which three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Pleasant feeling, bhikkhus, should be seen as suffering; painful feeling should be seen as a dart; neither-painful-nor-pleasant feeling should be seen as impermanent. When, bhikkhus, a bhikkhu has seen pleasant feeling as suffering, painful feeling as a dart, and neither-painful-nor-pleasant feeling as impermanent—this, bhikkhus, is called ‘a noble bhikkhu, one with right view, who has cut off craving, removed the fetters, and by rightly comprehending conceit has made an end of suffering.’” The Blessed One said this. In this regard, it is said:

‘‘ယော သုခံ ဒုက္ခတော အဒ္ဒ, ဒုက္ခမဒ္ဒက္ခိ သလ္လတော;

အဒုက္ခမသုခံ သန္တံ, အဒက္ခိ နံ အနိစ္စတော.

“One who sees pleasant feeling as suffering, and painful feeling as a dart; and the peaceful, neither-painful-nor-pleasant feeling as impermanent—

‘‘သ ဝေ သမ္မဒ္ဒသော ဘိက္ခု, ယတော တတ္ထ ဝိမုစ္စတိ;

အဘိညာဝေါသိတော သန္တော, သ ဝေ ယောဂါတိဂေါ မုနီ’’တိ.

“That bhikkhu, one with right view, is liberated in this regard; having perfected the higher knowledges, peaceful, that sage has indeed gone beyond all yokes.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This too was spoken by the Blessed One, so I have heard. The Fourth Sutta.

၅. ပဌမဧသနာသုတ္တံ

5. The First Sutta on Searches

၅၄. ဝုတ္တဉှေတံ [Pg.228] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

54. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, ဧသနာ. ကတမာ တိဿော? ကာမေသနာ, ဘဝေသနာ, ဗြဟ္မစရိယေသနာ – ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော ဧသနာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three searches. Which three? The search for sensual pleasures, the search for existence, and the search for the holy life. These, bhikkhus, are the three searches.” The Blessed One said this. In this regard, it is said:

‘‘သမာဟိတော သမ္ပဇာနော, သတော ဗုဒ္ဓဿ သာဝကော;

ဧသနာ စ ပဇာနာတိ, ဧသနာနဉ္စ သမ္ဘဝံ.

“Concentrated, clearly comprehending, mindful, a disciple of the Buddha understands the searches and their origin,

‘‘ယတ္ထ စေတာ နိရုဇ္ဈန္တိ, မဂ္ဂဉ္စ ခယဂါမိနံ;

ဧသနာနံ ခယာ ဘိက္ခု, နိစ္ဆာတော ပရိနိဗ္ဗုတော’’တိ.

“Where these cease, and the path leading to their destruction. Through the destruction of searches, the bhikkhu, free from craving, attains final Nibbāna.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This too was spoken by the Blessed One, so I have heard. The Fifth Sutta.

၆. ဒုတိယဧသနာသုတ္တံ

6. The Second Sutta on Searches

၅၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

55. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, ဧသနာ. ကတမာ တိဿော? ကာမေသနာ, ဘဝေသနာ, ဗြဟ္မစရိယေသနာ – ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော ဧသနာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three searches. Which three? The search for sensual pleasures, the search for existence, and the search for the holy life. These, bhikkhus, are the three searches.” The Blessed One said this. In this regard, it is said:

‘‘ကာမေသနာ ဘဝေသနာ, ဗြဟ္မစရိယေသနာ သဟ;

ဣတိ သစ္စပရာမာသော, ဒိဋ္ဌိဋ္ဌာနာ သမုဿယာ.

“The search for sensual pleasures, the search for existence, and with them the search for the holy life; the misapprehension of truth, and the proliferation of dogmatic views.

‘‘သဗ္ဗရာဂဝိရတ္တဿ, တဏှက္ခယဝိမုတ္တိနော;

ဧသနာ ပဋိနိဿဋ္ဌာ, ဒိဋ္ဌိဋ္ဌာနာ သမူဟတာ;

ဧသနာနံ ခယာ ဘိက္ခု, နိရာသော အကထံကထီ’’တိ.

“For one dispassionate towards all lust, liberated by the destruction of craving, searches are relinquished, dogmatic views are uprooted. Through the destruction of searches, the bhikkhu is without longing, without doubt.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This too was spoken by the Blessed One, so I have heard. The Sixth Sutta.

၇. ပဌမအာသဝသုတ္တံ

7. The First Sutta on Taints

၅၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

56. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, အာသဝါ. ကတမေ တယော? ကာမာသဝေါ, ဘဝါသဝေါ, အဝိဇ္ဇာသဝေါ – ဣမေ ခေါ, ဘိက္ခဝေ, တယော အာသဝါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three taints. Which three? The taint of sensual desire, the taint of existence, and the taint of ignorance. These, bhikkhus, are the three taints.” The Blessed One said this. In this regard, it is said:

‘‘သမာဟိတော [Pg.229] သမ္ပဇာနော, သတော ဗုဒ္ဓဿ သာဝကော;

အာသဝေ စ ပဇာနာတိ, အာသဝါနဉ္စ သမ္ဘဝံ.

“Concentrated, clearly comprehending, mindful, a disciple of the Buddha understands the taints and their origin,

‘‘ယတ္ထ စေတာ နိရုဇ္ဈန္တိ, မဂ္ဂဉ္စ ခယဂါမိနံ;

အာသဝါနံ ခယာ ဘိက္ခု, နိစ္ဆာတော ပရိနိဗ္ဗုတော’’တိ.

“Where these cease, and the path leading to their destruction. Through the destruction of the taints, the bhikkhu, free from craving, attains final Nibbāna.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This too was spoken by the Blessed One, so I have heard. The Seventh Sutta.

၈. ဒုတိယအာသဝသုတ္တံ

8. The Second Sutta on Taints

၅၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

57. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, အာသဝါ. ကတမေ တယော? ကာမာသဝေါ, ဘဝါသဝေါ, အဝိဇ္ဇာသဝေါ – ဣမေ ခေါ, ဘိက္ခဝေ, တယော အာသဝါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three taints. Which three? The taint of sensual desire, the taint of existence, and the taint of ignorance. These, bhikkhus, are the three taints.” The Blessed One said this. In this regard, it is said:

‘‘ယဿ ကာမာသဝေါ ခီဏော, အဝိဇ္ဇာ စ ဝိရာဇိတာ;

ဘဝါသဝေါ ပရိက္ခီဏော, ဝိပ္ပမုတ္တော နိရူပဓိ;

ဓာရေတိ အန္တိမံ ဒေဟံ, ဇေတွာ မာရံ သဝါဟိနိ’’န္တိ.

“One for whom the taint of sensual desire is destroyed, and ignorance has faded away; for whom the taint of existence is exhausted, who is liberated without substrate; he bears his final body, having conquered Māra with his army.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This too was spoken by the Blessed One, so I have heard. The Eighth Sutta.

၉. တဏှာသုတ္တံ

9. The Sutta on Craving

၅၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

58. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, တဏှာ. ကတမာ တိဿော? ကာမတဏှာ, ဘဝတဏှာ, ဝိဘဝတဏှာ – ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော တဏှာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three cravings. Which three? Craving for sensual pleasures, craving for existence, and craving for non-existence. These, bhikkhus, are the three cravings.” The Blessed One said this. In this regard, it is said:

‘‘တဏှာယောဂေန သံယုတ္တာ, ရတ္တစိတ္တာ ဘဝါဘဝေ;

တေ ယောဂယုတ္တာ မာရဿ, အယောဂက္ခေမိနော ဇနာ;

သတ္တာ ဂစ္ဆန္တိ သံသာရံ, ဇာတီမရဏဂါမိနော.

“Bound by the yoke of craving, with minds impassioned for this or that state of existence, they are yoked to Māra, people not secure from bondage. Beings proceed to saṃsāra, subject to birth and death.

‘‘ယေ စ တဏှံ ပဟန္တွာန, ဝီတတဏှာ ဘဝါဘဝေ;

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

“But those who, having abandoned craving, are free from craving for any state of existence, have indeed crossed beyond in the world, having attained the destruction of the taints.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This too was spoken by the Blessed One, so I have heard. The Ninth Sutta.

၁၀. မာရဓေယျသုတ္တံ

10. The Sutta on Māra’s Domain

၅၉. ဝုတ္တဉှေတံ [Pg.230] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

59. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဟိ, ဘိက္ခဝေ, ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အတိက္ကမ္မ မာရဓေယျံ အာဒိစ္စောဝ ဝိရောစတိ. ကတမေဟိ တီဟိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အသေခေန သီလက္ခန္ဓေန သမန္နာဂတော ဟောတိ, အသေခေန သမာဓိက္ခန္ဓေန သမန္နာဂတော ဟောတိ, အသေခေန ပညာက္ခန္ဓေန သမန္နာဂတော ဟောတိ – ဣမေဟိ ခေါ, ဘိက္ခဝေ, တီဟိ ဓမ္မေဟိ သမန္နာဂတော ဘိက္ခု အတိက္ကမ္မ မာရဓေယျံ အာဒိစ္စောဝ ဝိရောစတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, a bhikkhu endowed with three qualities, having transcended Māra’s domain, shines like the sun. With which three? Here, bhikkhus, a bhikkhu is endowed with the adept’s aggregate of virtue, the adept’s aggregate of concentration, and the adept’s aggregate of wisdom. A bhikkhu endowed with these three qualities, having transcended Māra’s domain, shines like the sun.” The Blessed One said this. In this regard, it is said:

‘‘သီလံ သမာဓိ ပညာ စ, ယဿ ဧတေ သုဘာဝိတာ;

အတိက္ကမ္မ မာရဓေယျံ, အာဒိစ္စောဝ ဝိရောစတီ’’တိ.

“For whom virtue, concentration, and wisdom are well developed—having transcended Māra’s domain, he shines like the sun.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This too was spoken by the Blessed One, so I have heard. The Tenth Sutta.

ပဌမော ဝဂ္ဂေါ နိဋ္ဌိတော.

The First Chapter is concluded.

တဿုဒ္ဒါနံ –

The summary:

မူလဓာတု အထ ဝေဒနာ ဒုဝေ, ဧသနာ စ ဒုဝေ အာသဝါ ဒုဝေ;

တဏှာတော စ အထ မာရဓေယျတော, ဝဂ္ဂမာဟု ပဌမန္တိ မုတ္တမန္တိ.

The root-element, then two on feelings, two on searches, and two on taints; from craving and then from Māra's domain—this they call the first and highest chapter.

၂. ဒုတိယဝဂ္ဂေါ

2. The Second Chapter

၁. ပုညကိရိယဝတ္ထုသုတ္တံ

1. The Sutta on the Grounds for Meritorious Action

၆၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

60. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, ပုညကိရိယဝတ္ထူနိ. ကတမာနိ တီဏိ? ဒါနမယံ ပုညကိရိယဝတ္ထု, သီလမယံ ပုညကိရိယဝတ္ထု, ဘာဝနာမယံ ပုညကိရိယဝတ္ထု – ဣမာနိ [Pg.231] ခေါ, ဘိက္ခဝေ, တီဏိ ပုညကိရိယဝတ္ထူနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three grounds for meritorious action. What three? The ground for meritorious action consisting of giving, the ground for meritorious action consisting of virtuous behavior, and the ground for meritorious action consisting of mental development. These, bhikkhus, are the three grounds for meritorious action.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘ပုညမေဝ သော သိက္ခေယျ, အာယတဂ္ဂံ သုခုဒြယံ;

ဒါနဉ္စ သမစရိယဉ္စ, မေတ္တစိတ္တဉ္စ ဘာဝယေ.

“One should train in merit alone, which is of long-lasting benefit and yields happiness. One should develop generosity, righteous conduct, and a mind of loving-kindness.

‘‘ဧတေ ဓမ္မေ ဘာဝယိတွာ, တယော သုခသမုဒ္ဒယေ;

အဗျာပဇ္ဈံ သုခံ လောကံ, ပဏ္ဍိတော ဥပပဇ္ဇတီ’’တိ.

“Having developed these three things that bring about happiness, the wise person is reborn in a pleasant, unafflicted world.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning, too, was spoken by the Blessed One, so I have heard. First.

၂. စက္ခုသုတ္တံ

2. The Sutta on the Eye

၆၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

61. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, စက္ခူနိ. ကတမာနိ တီဏိ? မံသစက္ခု, ဒိဗ္ဗစက္ခု, ပညာစက္ခု – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ စက္ခူနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three kinds of eyes. What three? The fleshly eye, the divine eye, and the wisdom eye. These, bhikkhus, are the three kinds of eyes.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘မံသစက္ခု ဒိဗ္ဗစက္ခု, ပညာစက္ခု အနုတ္တရံ;

ဧတာနိ တီဏိ စက္ခူနိ, အက္ခာသိ ပုရိသုတ္တမော.

“The fleshly eye, the divine eye, and the unsurpassed wisdom eye: these three eyes were declared by the Supreme Person.

‘‘မံသစက္ခုဿ ဥပ္ပာဒေါ, မဂ္ဂေါ ဒိဗ္ဗဿ စက္ခုနော;

ယတော ဉာဏံ ဥဒပါဒိ, ပညာစက္ခု အနုတ္တရံ;

ယဿ စက္ခုဿ ပဋိလာဘာ, သဗ္ဗဒုက္ခာ ပမုစ္စတီ’’တိ.

“The arising of the fleshly eye is the path to the divine eye. When the knowledge that is the unsurpassed wisdom eye arises, by attaining this eye one is freed from all suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning, too, was spoken by the Blessed One, so I have heard. Second.

၃. ဣန္ဒြိယသုတ္တံ

3. The Sutta on the Faculties

၆၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

62. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, ဣန္ဒြိယာနိ. ကတမာနိ တီဏိ? အနညာတညဿာမီတိန္ဒြိယံ, အညိန္ဒြိယံ, အညာတာဝိန္ဒြိယံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ ဣန္ဒြိယာနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three faculties. What three? The faculty of ‘I shall come to know the unknown,’ the faculty of final knowledge, and the faculty of one who has final knowledge. These, bhikkhus, are the three faculties.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘သေခဿ သိက္ခမာနဿ, ဥဇုမဂ္ဂါနုသာရိနော;

ခယသ္မိံ ပဌမံ ဉာဏံ, တတော အညာ အနန္တရာ.

“For a trainee who is training, following the direct path, first comes knowledge in destruction, and immediately after, final knowledge.

‘‘တတော [Pg.232] အညာ ဝိမုတ္တဿ, ဉာဏံ ဝေ ဟောတိ တာဒိနော;

အကုပ္ပာ မေ ဝိမုတ္တီတိ, ဘဝသံယောဇနက္ခယာ.

“Then for one liberated through final knowledge, for such a one, there is the knowledge: ‘My liberation is unshakeable,’ due to the destruction of the fetter of existence.

‘‘သ ဝေ ဣန္ဒြိယသမ္ပန္နော, သန္တော သန္တိပဒေ ရတော;

ဓာရေတိ အန္တိမံ ဒေဟံ, ဇေတွာ မာရံ သဝါဟိနိ’’န္တိ.

“He, endowed with the faculties, peaceful, delighting in the state of peace, bears his final body, having conquered Māra with his army.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One, so I have heard. Third.

၄. အဒ္ဓါသုတ္တံ

4. The Sutta on Time

၆၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

63. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, အဒ္ဓါ. ကတမေ တယော? အတီတော အဒ္ဓါ, အနာဂတော အဒ္ဓါ, ပစ္စုပ္ပန္နော အဒ္ဓါ – ဣမေ ခေါ, ဘိက္ခဝေ, တယော အဒ္ဓါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three periods of time. What three? The past, the future, and the present. These, bhikkhus, are the three periods of time.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘အက္ခေယျသညိနော သတ္တာ, အက္ခေယျသ္မိံ ပတိဋ္ဌိတာ;

အက္ခေယျံ အပရိညာယ, ယောဂမာယန္တိ မစ္စုနော.

“Beings who perceive in terms of the designated, are established in the designated; not fully understanding the designated, they come under the yoke of Death.

‘‘အက္ခေယျဉ္စ ပရိညာယ, အက္ခာတာရံ န မညတိ;

ဖုဋ္ဌော ဝိမောက္ခော မနသာ, သန္တိပဒမနုတ္တရံ.

“But having fully understood the designated, one does not conceive of a designator. One has been touched by mental liberation, the unsurpassed state of peace.

‘‘သ ဝေ အက္ခေယျသမ္ပန္နော, သန္တော သန္တိပဒေ ရတော;

သင်္ခါယသေဝီ ဓမ္မဋ္ဌော, သင်္ချံ နောပေတိ ဝေဒဂူ’’တိ.

“He, accomplished in regard to the designated, peaceful, delighting in the state of peace; resorting to comprehension, grounded in the Dhamma, the one who has attained knowledge goes beyond classification.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning, too, was spoken by the Blessed One, so I have heard. Fourth.

၅. ဒုစ္စရိတသုတ္တံ

5. The Sutta on Misconduct

၆၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

64. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, ဒုစ္စရိတာနိ. ကတမာနိ တီဏိ? ကာယဒုစ္စရိတံ, ဝစီဒုစ္စရိတံ, မနောဒုစ္စရိတံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ ဒုစ္စရိတာနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three kinds of misconduct. What three? Bodily misconduct, verbal misconduct, and mental misconduct. These, bhikkhus, are the three kinds of misconduct.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘ကာယဒုစ္စရိတံ ကတွာ, ဝစီဒုစ္စရိတာနိ စ;

မနောဒုစ္စရိတံ ကတွာ, ယဉ္စညံ ဒေါသသံဟိတံ.

“Having committed bodily misconduct and verbal misconducts, having committed mental misconduct, and whatever else is connected with fault,

‘‘အကတွာ [Pg.233] ကုသလံ ကမ္မံ, ကတွာနာကုသလံ ဗဟုံ;

ကာယဿ ဘေဒါ ဒုပ္ပညော, နိရယံ သောပပဇ္ဇတီ’’တိ.

“having done no wholesome kamma but much that is unwholesome, with the breakup of the body, the one of poor wisdom is reborn in hell.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning, too, was spoken by the Blessed One, so I have heard. Fifth.

၆. သုစရိတသုတ္တံ

6. The Sutta on Good Conduct

၆၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

65. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, သုစရိတာနိ. ကတမာနိ တီဏိ? ကာယသုစရိတံ, ဝစီသုစရိတံ, မနောသုစရိတံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ သုစရိတာနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three kinds of good conduct. What three? Bodily good conduct, verbal good conduct, and mental good conduct. These, bhikkhus, are the three kinds of good conduct.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘ကာယဒုစ္စရိတံ ဟိတွာ, ဝစီဒုစ္စရိတာနိ စ;

မနောဒုစ္စရိတံ ဟိတွာ, ယဉ္စညံ ဒေါသသံဟိတံ.

“Having abandoned bodily misconduct and verbal misconducts, having abandoned mental misconduct and whatever else is connected with fault,

‘‘အကတွာကုသလံ ကမ္မံ, ကတွာန ကုသလံ ဗဟုံ;

ကာယဿ ဘေဒါ သပ္ပညော, သဂ္ဂံ သော ဥပပဇ္ဇတီ’’တိ.

“having done no unwholesome kamma but much that is wholesome, with the breakup of the body, the wise person is reborn in heaven.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning too was spoken by the Blessed One, so I have heard. The Sixth.

၇. သောစေယျသုတ္တံ

7. The Discourse on Purity

၆၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

66. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, သောစေယျာနိ. ကတမာနိ တီဏိ? ကာယသောစေယျံ, ဝစီသောစေယျံ, မနောသောစေယျံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ သောစေယျာနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three kinds of purity. What three? Bodily purity, verbal purity, and mental purity. These, bhikkhus, are the three kinds of purity.” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘ကာယသုစိံ ဝစီသုစိံ, စေတောသုစိမနာသဝံ;

သုစိံ သောစေယျသမ္ပန္နံ, အာဟု သဗ္ဗပ္ပဟာယိန’’န္တိ.

“Pure in body, pure in speech, pure in mind and taintless; one pure, accomplished in purity—him they call ‘one who has abandoned all.’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Seventh.

၈. မောနေယျသုတ္တံ

8. The Discourse on Sagehood

၆၇. ဝုတ္တဉှေတံ [Pg.234] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

67. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, မောနေယျာနိ. ကတမာနိ တီဏိ? ကာယမောနေယျံ, ဝစီမောနေယျံ, မနောမောနေယျံ – ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ မောနေယျာနီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three kinds of sagehood. What three? Bodily sagehood, verbal sagehood, and mental sagehood. These, bhikkhus, are the three kinds of sagehood.” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘ကာယမုနိံ ဝစီမုနိံ, မနောမုနိမနာသဝံ;

မုနိံ မောနေယျသမ္ပန္နံ, အာဟု နိနှာတပါပက’’န္တိ.

“A sage in body, a sage in speech, a sage in mind and taintless; a sage accomplished in sagehood—him they call ‘one who has washed away evil.’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Eighth.

၉. ပဌမရာဂသုတ္တံ

9. The First Discourse on Passion

၆၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

68. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ယဿ ကဿစိ, ဘိက္ခဝေ, ရာဂေါ အပ္ပဟီနော, ဒေါသော အပ္ပဟီနော, မောဟော အပ္ပဟီနော – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘ဗဒ္ဓေါ မာရဿ ပဋိမုက္ကဿ မာရပါသော ယထာကာမကရဏီယော ပါပိမတော’. ယဿ ကဿစိ, ဘိက္ခဝေ, ရာဂေါ ပဟီနော, ဒေါသော ပဟီနော, မောဟော ပဟီနော – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘အဗဒ္ဓေါ မာရဿ ဩမုက္ကဿ မာရပါသော န ယထာ ကာမကရဏီယော ပါပိမတော’’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, for anyone in whom passion is unabandoned, hatred is unabandoned, and delusion is unabandoned—this one, bhikkhus, is said to be ‘bound by Māra, snared by Māra, one whom the Evil One can treat as he wishes.’ But for anyone in whom passion is abandoned, hatred is abandoned, and delusion is abandoned—this one, bhikkhus, is said to be ‘unbound by Māra, freed from Māra’s snare, one whom the Evil One cannot treat as he wishes.’” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘ယဿ ရာဂေါ စ ဒေါသော စ, အဝိဇ္ဇာ စ ဝိရာဇိတာ;

တံ ဘာဝိတတ္တညတရံ, ဗြဟ္မဘူတံ တထာဂတံ;

ဗုဒ္ဓံ ဝေရဘယာတီတံ, အာဟု သဗ္ဗပ္ပဟာယိန’’န္တိ.

“One for whom passion, hatred, and ignorance have faded away—that one with developed self, become-brahma, a Tathāgata, a Buddha who has gone beyond enmity and fear, they call ‘one who has abandoned all.’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Ninth.

၁၀. ဒုတိယရာဂသုတ္တံ

10. The Second Discourse on Passion

၆၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

69. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ယဿ ကဿစိ, ဘိက္ခဝေ, ဘိက္ခုဿ ဝါ ဘိက္ခုနိယာ ဝါ ရာဂေါ အပ္ပဟီနော, ဒေါသော အပ္ပဟီနော, မောဟော အပ္ပဟီနော – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, န ‘အတရိ [Pg.235] သမုဒ္ဒံ သဦမိံ သဝီစိံ သာဝဋ္ဋံ သဂဟံ သရက္ခသံ’. ယဿ ကဿစိ, ဘိက္ခဝေ, ဘိက္ခုဿ ဝါ ဘိက္ခုနိယာ ဝါ ရာဂေါ ပဟီနော, ဒေါသော ပဟီနော, မောဟော ပဟီနော – အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ‘အတရိ သမုဒ္ဒံ သဦမိံ သဝီစိံ သာဝဋ္ဋံ သဂဟံ သရက္ခသံ, တိဏ္ဏော ပါရင်္ဂတော ထလေ တိဋ္ဌတိ ဗြာဟ္မဏော’’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, whatever bhikkhu or bhikkhunī has not abandoned passion, has not abandoned hatred, has not abandoned delusion—this one, bhikkhus, is said not to have ‘crossed the ocean with its waves and billows, its whirlpools, sharks, and demons.’ But whatever bhikkhu or bhikkhunī has abandoned passion, has abandoned hatred, has abandoned delusion—this one, bhikkhus, is said to have ‘crossed the ocean with its waves and billows, its whirlpools, sharks, and demons; has crossed over, gone to the far shore, and stands on high ground, a brahmin.’” This is the meaning the Blessed One spoke. In reference to this, it was said:

‘‘ယဿ ရာဂေါ စ ဒေါသော စ, အဝိဇ္ဇာ စ ဝိရာဇိတာ;

သောမံ သမုဒ္ဒံ သဂဟံ သရက္ခသံ, သဦမိဘယံ ဒုတ္တရံ အစ္စတာရိ.

“One whose passion, hatred, and ignorance have faded away has crossed over this ocean, hard to cross, with its sharks and demons, with the fear of its waves.

‘‘သင်္ဂါတိဂေါ မစ္စုဇဟော နိရူပဓိ, ပဟာသိ ဒုက္ခံ အပုနဗ္ဘဝါယ;

အတ္ထင်္ဂတော သော န ပမာဏမေတိ, အမောဟယိ မစ္စုရာဇန္တိ ဗြူမီ’’တိ.

“Having gone beyond attachment, left death behind, without acquisitions, he has abandoned suffering for the sake of no renewed existence. Gone to his setting, he is beyond measure; he has bewildered the King of Death, I say.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Tenth.

ဒုတိယော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Second Chapter is finished.

တဿုဒ္ဒါနံ –

Its summary:

ပုညံ စက္ခု အထ ဣန္ဒြိယာနိ, အဒ္ဓါ စ စရိတံ ဒုဝေ သောစိ ;

မုနော အထ ရာဂဒုဝေ, ပုန ဝဂ္ဂမာဟု ဒုတိယမုတ္တမန္တိ.

Merit, the eye, and then the faculties, the path and conduct, two on purity; the sage and then two on passion—this they call the supreme second chapter.

၃. တတိယဝဂ္ဂေါ

The Third Chapter

၁. မိစ္ဆာဒိဋ္ဌိကသုတ္တံ

The Discourse on Wrong View

၇၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

3. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ ကာယဒုစ္စရိတေန သမန္နာဂတာ ဝစီဒုစ္စရိတေန သမန္နာဂတာ မနောဒုစ္စရိတေန သမန္နာဂတာ အရိယာနံ ဥပဝါဒကာ မိစ္ဆာဒိဋ္ဌိကာ မိစ္ဆာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ.

1. “Bhikkhus, I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct, who are revilers of the noble ones, holders of wrong view, and undertakers of action based on wrong view. With the breakup of the body, after death, they have been reborn in the plane of misery, in a bad destination, in the lower world, in hell.

‘‘တံ [Pg.236] ခေါ ပနာဟံ, ဘိက္ခဝေ, နာညဿ သမဏဿ ဝါ ဗြာဟ္မဏဿ ဝါ သုတွာ ဝဒါမိ. ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ ကာယဒုစ္စရိတေန သမန္နာဂတာ ဝစီဒုစ္စရိတေန သမန္နာဂတာ မနောဒုစ္စရိတေန သမန္နာဂတာ အရိယာနံ ဥပဝါဒကာ မိစ္ဆာဒိဋ္ဌိကာ မိစ္ဆာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ. အပိ စ, ဘိက္ခဝေ, ယဒေဝ သာမံ ဉာတံ သာမံ ဒိဋ္ဌံ သာမံ ဝိဒိတံ တဒေဝါဟံ ဝဒါမိ.

70. “I do not say this, bhikkhus, having heard it from another ascetic or brahmin. Rather, it is just what I have myself known, seen, and discovered that I say: ‘Bhikkhus, I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct, who are revilers of the noble ones, holders of wrong view, and undertakers of action based on wrong view. With the breakup of the body, after death, they have been reborn in the plane of misery, in a bad destination, in the lower world, in hell.’

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ ကာယဒုစ္စရိတေန သမန္နာဂတာ ဝစီဒုစ္စရိတေန သမန္နာဂတာ မနောဒုစ္စရိတေန သမန္နာဂတာ အရိယာနံ ဥပဝါဒကာ မိစ္ဆာဒိဋ္ဌိကာ မိစ္ဆာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“‘Bhikkhus, I have seen beings endowed with bodily misconduct, verbal misconduct, and mental misconduct, who are revilers of the noble ones, holders of wrong view, and undertakers of action based on wrong view. With the breakup of the body, after death, they have been reborn in the plane of misery, in a bad destination, in the lower world, in hell.’” The Blessed One spoke this matter. In reference to this, it is said:

‘‘မိစ္ဆာ မနံ ပဏိဓာယ, မိစ္ဆာ ဝါစဉ္စ ဘာသိယ ;

မိစ္ဆာ ကမ္မာနိ ကတွာန, ကာယေန ဣဓ ပုဂ္ဂလော.

“Having wrongly directed the mind, and spoken wrong speech, and done wrong deeds with the body, a person here—

‘‘အပ္ပဿုတာပုညကရော, အပ္ပသ္မိံ ဣဓ ဇီဝိတေ;

ကာယဿ ဘေဒါ ဒုပ္ပညော, နိရယံ သောပပဇ္ဇတီ’’တိ.

“—of little learning, making demerit, in this short life here; with the breakup of the body, the unwise one is reborn in hell.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning too was spoken by the Blessed One, so I have heard. The First.

၂. သမ္မာဒိဋ္ဌိကသုတ္တံ

The Discourse on Right View

၇၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ ကာယသုစရိတေန သမန္နာဂတာ ဝစီသုစရိတေန သမန္နာဂတာ မနောသုစရိတေန သမန္နာဂတာ အရိယာနံ အနုပဝါဒကာ သမ္မာဒိဋ္ဌိကာ သမ္မာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပန္နာ.

“Bhikkhus, I have seen beings endowed with good bodily conduct, good verbal conduct, and good mental conduct, who are not revilers of the noble ones, holders of right view, and undertakers of action based on right view. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.

‘‘တံ ခေါ ပနာဟံ, ဘိက္ခဝေ, နာညဿ သမဏဿ ဝါ ဗြာဟ္မဏဿ ဝါ သုတွာ ဝဒါမိ. ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ ကာယသုစရိတေန သမန္နာဂတာ ဝစီသုစရိတေန သမန္နာဂတာ မနောသုစရိတေန သမန္နာဂတာ အရိယာနံ အနုပဝါဒကာ သမ္မာဒိဋ္ဌိကာ သမ္မာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ [Pg.237] မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပန္နာ. အပိ စ, ဘိက္ခဝေ, ယဒေဝ သာမံ ဉာတံ သာမံ ဒိဋ္ဌံ သာမံ ဝိဒိတံ တဒေဝါဟံ ဝဒါမိ.

“I do not say this, bhikkhus, having heard it from another ascetic or brahmin. Rather, it is just what I have myself known, seen, and discovered that I say: ‘Bhikkhus, I have seen beings endowed with good bodily conduct, good verbal conduct, and good mental conduct, who are not revilers of the noble ones, holders of right view, and undertakers of action based on right view. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.’

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ ကာယသုစရိတေန သမန္နာဂတာ ဝစီသုစရိတေန သမန္နာဂတာ မနောသုစရိတေန သမန္နာဂတာ အရိယာနံ အနုပဝါဒကာ သမ္မာဒိဋ္ဌိကာ သမ္မာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပန္နာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“‘Bhikkhus, I have seen beings endowed with good bodily conduct, good verbal conduct, and good mental conduct, who are not revilers of the noble ones, holders of right view, and undertakers of action based on right view. With the breakup of the body, after death, they have been reborn in a good destination, in a heavenly world.’” The Blessed One spoke this matter. In reference to this, it is said:

‘‘သမ္မာ မနံ ပဏိဓာယ, သမ္မာ ဝါစဉ္စ ဘာသိယ ;

သမ္မာ ကမ္မာနိ ကတွာန, ကာယေန ဣဓ ပုဂ္ဂလော.

“Having rightly directed the mind, spoken rightly, and done right deeds with the body, a person here—

‘‘ဗဟုဿုတော ပုညကရော, အပ္ပသ္မိံ ဣဓ ဇီဝိတေ;

ကာယဿ ဘေဒါ သပ္ပညော, သဂ္ဂံ သော ဥပပဇ္ဇတီ’’တိ.

“—of much learning, a maker of merit, in this short life; with the breakup of the body, the wise one is reborn in heaven.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Second.

၃. နိဿရဏိယသုတ္တံ

3. The Discourse on Escape

၇၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

72. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, နိဿရဏိယာ ဓာတုယော. ကတမာ တိဿော? ကာမာနမေတံ နိဿရဏံ ယဒိဒံ နေက္ခမ္မံ, ရူပါနမေတံ နိဿရဏံ ယဒိဒံ အာရုပ္ပံ, ယံ ခေါ ပန ကိဉ္စိ ဘူတံ သင်္ခတံ ပဋိစ္စသမုပ္ပန္နံ နိရောဓော တဿ နိဿရဏံ – ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော နိဿရဏိယာ ဓာတုယော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three elements of escape. What three? The escape from sensual pleasures, namely, renunciation. The escape from forms, namely, the formless. The escape from whatever has come to be, is conditioned, and is dependently arisen, namely, its cessation. These, bhikkhus, are the three elements of escape.” The Blessed One spoke this matter. In reference to this, it is said:

‘‘ကာမနိဿရဏံ ဉတွာ, ရူပါနဉ္စ အတိက္ကမံ;

သဗ္ဗသင်္ခါရသမထံ, ဖုသံ အာတာပိ သဗ္ဗဒါ.

“Knowing the escape from sensual pleasures and the transcending of forms, always ardent, experiencing the stilling of all formations,

‘‘သ ဝေ သမ္မဒ္ဒသော ဘိက္ခု, ယတော တတ္ထ ဝိမုစ္စတိ;

အဘိညာဝေါသိတော သန္တော, သ ဝေ ယောဂါတိဂေါ မုနီ’’တိ.

a bhikkhu who sees rightly is thereby liberated. Having perfected direct knowledge, peaceful, he is truly a sage who has gone beyond the yokes.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Third.

၄. သန္တတရသုတ္တံ

4. More Peaceful

၇၃. ဝုတ္တဉှေတံ [Pg.238] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

73. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ရူပေဟိ, ဘိက္ခဝေ, အရူပါ သန္တတရာ, အရူပေဟိ နိရောဓော သန္တတရော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, the formless is more peaceful than forms; cessation is more peaceful than the formless.” The Blessed One spoke this matter. On this it is said:

‘‘ယေ စ ရူပူပဂါ သတ္တာ, ယေ စ အရူပဋ္ဌာယိနော ;

နိရောဓံ အပ္ပဇာနန္တာ, အာဂန္တာရော ပုနဗ္ဘဝံ.

“Those beings who have gone to the form realm, and those who abide in the formless—not having understood cessation, they are comers to renewed existence.

‘‘ယေ စ ရူပေ ပရိညာယ, အရူပေသု အသဏ္ဌိတာ;

နိရောဓေ ယေ ဝိမုစ္စန္တိ, တေ ဇနာ မစ္စုဟာယိနော.

“But those who have fully understood forms, are unestablished in the formless, and are liberated in cessation—those people have left death behind.

‘‘ကာယေန အမတံ ဓာတုံ, ဖုသယိတွာ နိရူပဓိံ;

ဥပဓိပ္ပဋိနိဿဂ္ဂံ, သစ္ဆိကတွာ အနာသဝေါ;

ဒေသေတိ သမ္မာသမ္ဗုဒ္ဓေါ, အသောကံ ဝိရဇံ ပဒ’’န္တိ.

“Having touched with the body the deathless element, which is without acquisitions; having realized the relinquishment of acquisitions, the taintless one, the Perfectly Enlightened One, teaches the sorrowless, stainless state.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Fourth.

၅. ပုတ္တသုတ္တံ

5. Sons

၇၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

74. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, ပုတ္တာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ တယော? အတိဇာတော, အနုဇာတော, အဝဇာတောတိ.

“Bhikkhus, these three kinds of sons are found existing in the world. What three? The superior, the equal, and the inferior.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုတ္တော အတိဇာတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပုတ္တဿ မာတာပိတရော ဟောန္တိ န ဗုဒ္ဓံ သရဏံ ဂတာ, န ဓမ္မံ သရဏံ ဂတာ, န သံဃံ သရဏံ ဂတာ; ပါဏာတိပါတာ အပ္ပဋိဝိရတာ, အဒိန္နာဒါနာ အပ္ပဋိဝိရတာ, ကာမေသုမိစ္ဆာစာရာ အပ္ပဋိဝိရတာ, မုသာဝါဒါ အပ္ပဋိဝိရတာ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ အပ္ပဋိဝိရတာ, ဒုဿီလာ ပါပဓမ္မာ. ပုတ္တော စ နေသံ ဟောတိ ဗုဒ္ဓံ သရဏံ ဂတော, ဓမ္မံ သရဏံ ဂတော, သံဃံ သရဏံ ဂတော; ပါဏာတိပါတာ ပဋိဝိရတော, အဒိန္နာဒါနာ ပဋိဝိရတော, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတော, မုသာဝါဒါ ပဋိဝိရတော, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော, သီလဝါ ကလျာဏဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုတ္တော အတိဇာတော ဟောတိ.

“And how, bhikkhus, is a son superior? Here, bhikkhus, a son’s parents have not gone for refuge to the Buddha, the Dhamma, and the Sangha; they do not abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; they are unvirtuous, of evil character. But their son has gone for refuge to the Buddha, the Dhamma, and the Sangha; he abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; he is virtuous, of good character. It is in this way, bhikkhus, that a son is superior.

‘‘ကထဉ္စ[Pg.239], ဘိက္ခဝေ, ပုတ္တော အနုဇာတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပုတ္တဿ မာတာပိတရော ဟောန္တိ ဗုဒ္ဓံ သရဏံ ဂတာ, ဓမ္မံ သရဏံ ဂတာ, သံဃံ သရဏံ ဂတာ; ပါဏာတိပါတာ ပဋိဝိရတာ, အဒိန္နာဒါနာ ပဋိဝိရတာ, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတာ, မုသာဝါဒါ ပဋိဝိရတာ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတာ, သီလဝန္တော ကလျာဏဓမ္မာ. ပုတ္တောပိ နေသံ ဟောတိ ဗုဒ္ဓံ သရဏံ ဂတော, ဓမ္မံ သရဏံ ဂတော, သံဃံ သရဏံ ဂတော; ပါဏာတိပါတာ ပဋိဝိရတော, အဒိန္နာဒါနာ ပဋိဝိရတော, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတော, မုသာဝါဒါ ပဋိဝိရတော, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတော, သီလဝါ ကလျာဏဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုတ္တော အနုဇာတော ဟောတိ.

“And how, bhikkhus, is a son equal? Here, bhikkhus, a son’s parents have gone for refuge to the Buddha, the Dhamma, and the Sangha; they abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; they are virtuous, of good character. Their son, too, has gone for refuge to the Buddha, the Dhamma, and the Sangha; he abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; he is virtuous, of good character. It is in this way, bhikkhus, that a son is equal.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုတ္တော အဝဇာတော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ပုတ္တဿ မာတာပိတရော ဟောန္တိ ဗုဒ္ဓံ သရဏံ ဂတာ, ဓမ္မံ သရဏံ ဂတာ, သံဃံ သရဏံ ဂတာ; ပါဏာတိပါတာ ပဋိဝိရတာ, အဒိန္နာဒါနာ ပဋိဝိရတာ, ကာမေသုမိစ္ဆာစာရာ ပဋိဝိရတာ, မုသာဝါဒါ ပဋိဝိရတာ, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ ပဋိဝိရတာ, သီလဝန္တော ကလျာဏဓမ္မာ. ပုတ္တော စ နေသံ ဟောတိ န ဗုဒ္ဓံ သရဏံ ဂတော, န ဓမ္မံ သရဏံ ဂတော, န သံဃံ သရဏံ ဂတော; ပါဏာတိပါတာ အပ္ပဋိဝိရတော, အဒိန္နာဒါနာ အပ္ပဋိဝိရတော, ကာမေသုမိစ္ဆာစာရာ အပ္ပဋိဝိရတော, မုသာဝါဒါ အပ္ပဋိဝိရတော, သုရာမေရယမဇ္ဇပမာဒဋ္ဌာနာ အပ္ပဋိဝိရတော, ဒုဿီလော ပါပဓမ္မော. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုတ္တော အဝဇာတော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ပုတ္တာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိ’’န္တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“And how, bhikkhus, is a son inferior-born? Here, bhikkhus, a son’s parents have gone for refuge to the Buddha, the Dhamma, and the Sangha; they abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; they are virtuous, of good character. But their son has not gone for refuge to the Buddha, the Dhamma, and the Sangha; he does not abstain from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, which are the basis for heedlessness; he is unvirtuous, of evil character. It is in this way, bhikkhus, that a son is inferior-born. These, bhikkhus, are the three kinds of sons found existing in the world.” This matter the Blessed One spoke. In connection with this, it is said:

‘‘အတိဇာတံ အနုဇာတံ, ပုတ္တမိစ္ဆန္တိ ပဏ္ဍိတာ;

အဝဇာတံ န ဣစ္ဆန္တိ, ယော ဟောတိ ကုလဂန္ဓနော.

“The wise desire a son who is superior-born or equal-born; they do not desire an inferior-born one, who is a disgrace to the clan.

‘‘ဧတေ ခေါ ပုတ္တာ လောကသ္မိံ, ယေ ဘဝန္တိ ဥပါသကာ;

သဒ္ဓါ သီလေန သမ္ပန္နာ, ဝဒညူ ဝီတမစ္ဆရာ;

စန္ဒော အဗ္ဘဃနာ မုတ္တော, ပရိသာသု ဝိရောစရေ’’တိ.

“These are the sons in the world who are lay followers, endowed with faith and virtue, generous, free from avarice; like the moon freed from a mass of clouds, they shine forth in the assemblies.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Fifth.

၆. အဝုဋ္ဌိကသုတ္တံ

6. 6. The Discourse on the Rainless Cloud

၇၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

75. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိံ. ကတမေ တယော? အဝုဋ္ဌိကသမော, ပဒေသဝဿီ, သဗ္ဗတ္ထာဘိဝဿီ.

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? The one like a rainless cloud, the one who rains in a particular region, and the one who rains everywhere.

‘‘ကထဉ္စ[Pg.240], ဘိက္ခဝေ, ပုဂ္ဂလော အဝုဋ္ဌိကသမော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော သဗ္ဗေသညေဝ န ဒါတာ ဟောတိ, သမဏဗြာဟ္မဏကပဏဒ္ဓိကဝနိဗ္ဗကယာစကာနံ အန္နံ ပါနံ ဝတ္ထံ ယာနံ မာလာဂန္ဓဝိလေပနံ သေယျာဝသထပဒီပေယျံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော အဝုဋ္ဌိကသမော ဟောတိ.

“And how, bhikkhus, is a person like a rainless cloud? Here, bhikkhus, a certain person is not a giver at all to anyone—to ascetics and brahmins, to the poor, destitute, travelers, mendicants, and supplicants—of food and drink, clothing and vehicles, garlands, scents, and ointments, beds, dwellings, and lighting. It is in this way, bhikkhus, that a person is like a rainless cloud.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုဂ္ဂလော ပဒေသဝဿီ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော ဧကစ္စာနံ ဒါတာ (ဟောတိ), ဧကစ္စာနံ န ဒါတာ ဟောတိ သမဏဗြာဟ္မဏကပဏဒ္ဓိကဝနိဗ္ဗကယာစကာနံ အန္နံ ပါနံ ဝတ္ထံ ယာနံ မာလာဂန္ဓဝိလေပနံ သေယျာဝသထပဒီပေယျံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော ပဒေသဝဿီ ဟောတိ.

“And how, bhikkhus, is a person one who rains in a particular region? Here, bhikkhus, a certain person is a giver to some but not a giver to others—to ascetics and brahmins, to the poor, destitute, travelers, mendicants, and supplicants—of food and drink, clothing and vehicles, garlands, scents, and ointments, beds, dwellings, and lighting. It is in this way, bhikkhus, that a person is one who rains in a particular region.

‘‘ကထဉ္စ, ဘိက္ခဝေ, ပုဂ္ဂလော သဗ္ဗတ္ထာဘိဝဿီ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဧကစ္စော ပုဂ္ဂလော သဗ္ဗေသံဝ ဒေတိ, သမဏဗြာဟ္မဏကပဏဒ္ဓိကဝနိဗ္ဗကယာစကာနံ အန္နံ ပါနံ ဝတ္ထံ ယာနံ မာလာဂန္ဓဝိလေပနံ သေယျာဝသထပဒီပေယျံ. ဧဝံ ခေါ, ဘိက္ခဝေ, ပုဂ္ဂလော သဗ္ဗတ္ထာဘိဝဿီ ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ပုဂ္ဂလာ သန္တော သံဝိဇ္ဇမာနာ လောကသ္မိ’’န္တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“And how, bhikkhus, is a person one who rains everywhere? Here, bhikkhus, a certain person is a giver to all—to ascetics and brahmins, to the poor, destitute, travelers, mendicants, and supplicants—of food and drink, clothing and vehicles, garlands, scents, and ointments, beds, dwellings, and lighting. It is in this way, bhikkhus, that a person is one who rains everywhere. These, bhikkhus, are the three kinds of persons found existing in the world.” This matter the Blessed One spoke. In connection with this, it is said:

‘‘န သမဏေ န ဗြာဟ္မဏေ, န ကပဏဒ္ဓိကဝနိဗ္ဗကေ;

လဒ္ဓါန သံဝိဘာဇေတိ, အန္နံ ပါနဉ္စ ဘောဇနံ;

တံ ဝေ အဝုဋ္ဌိကသမောတိ, အာဟု နံ ပုရိသာဓမံ.

“To ascetics and brahmins, to the poor, travelers, and mendicants, he does not share the food, drink, and meals he has obtained. They call that most inferior of men one like a rainless cloud.

‘‘ဧကစ္စာနံ န ဒဒါတိ, ဧကစ္စာနံ ပဝေစ္ဆတိ;

တံ ဝေ ပဒေသဝဿီတိ, အာဟု မေဓာဝိနော ဇနာ.

“To some he gives nothing, to others he provides; the wise call him one who rains in a region.

‘‘သုဘိက္ခဝါစော ပုရိသော, သဗ္ဗဘူတာနုကမ္ပကော;

အာမောဒမာနော ပကိရေတိ, ဒေထ ဒေထာတိ ဘာသတိ.

“A person of generous speech, compassionate to all beings, he distributes with joy, saying, ‘Give! Give!’

‘‘ယထာပိ မေဃော ထနယိတွာ, ဂဇ္ဇယိတွာ ပဝဿတိ;

ထလံ နိန္နဉ္စ ပူရေတိ, အဘိသန္ဒန္တောဝ ဝါရိနာ.

“Just as a cloud, thundering and roaring, rains down, filling the highlands and lowlands, overflowing with its water;

‘‘ဧဝမေဝ [Pg.241] ဣဓေကစ္စော, ပုဂ္ဂလော ဟောတိ တာဒိသော;

ဓမ္မေန သံဟရိတွာန, ဥဋ္ဌာနာဓိဂတံ ဓနံ;

တပ္ပေတိ အန္နပါနေန, သမ္မာ ပတ္တေ ဝနိဗ္ဗကေ’’တိ.

“So too is a certain person here: having righteously collected wealth acquired by his own exertion, he satisfies with food and drink the mendicants who have properly arrived.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Sixth.

၇. သုခပတ္ထနာသုတ္တံ

7. 7. The Discourse on Wishing for Happiness

၇၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

76. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တီဏိမာနိ, ဘိက္ခဝေ, သုခါနိ ပတ္ထယမာနော သီလံ ရက္ခေယျ ပဏ္ဍိတော. ကတမာနိ တီဏိ? ပသံသာ မေ အာဂစ္ဆတူတိ သီလံ ရက္ခေယျ ပဏ္ဍိတော, ဘောဂါ မေ ဥပ္ပဇ္ဇန္တူတိ သီလံ ရက္ခေယျ ပဏ္ဍိတော, ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပဇ္ဇိဿာမီတိ သီလံ ရက္ခေယျ ပဏ္ဍိတော. ဣမာနိ ခေါ, ဘိက္ခဝေ, တီဏိ သုခါနိ ပတ္ထယမာနော သီလံ ရက္ခေယျ ပဏ္ဍိတော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, a wise person, wishing for three kinds of happiness, should guard his virtue. What are the three? ‘May praise come to me,’ a wise person should guard his virtue. ‘May wealth arise for me,’ a wise person should guard his virtue. ‘With the breakup of the body, after death, may I be reborn in a good destination, a heavenly world,’ a wise person should guard his virtue. These, bhikkhus, are the three kinds of happiness for which a wise person, wishing for them, should guard his virtue.” This matter the Blessed One spoke. In connection with this, it is said:

‘‘သီလံ ရက္ခေယျ မေဓာဝီ, ပတ္ထယာနော တယော သုခေ;

ပသံသံ ဝိတ္တလာဘဉ္စ, ပေစ္စ သဂ္ဂေ ပမောဒနံ.

“A wise person, aspiring for three kinds of happiness, should guard their virtue: praise, the acquisition of wealth, and rejoicing in heaven after death.

‘‘အကရောန္တောပိ စေ ပါပံ, ကရောန္တမုပသေဝတိ;

သင်္ကိယော ဟောတိ ပါပသ္မိံ, အဝဏ္ဏော စဿ ရူဟတိ.

“Though one does no evil, if one associates with an evildoer, one is suspected of evil, and a bad reputation grows for them.

‘‘ယာဒိသံ ကုရုတေ မိတ္တံ, ယာဒိသံ စူပသေဝတိ;

သ ဝေ တာဒိသကော ဟောတိ, သဟဝါသော ဟိ တာဒိသော.

“Whatever kind of friend one makes, whatever person one associates with, one becomes just like them, for such is the nature of companionship.

‘‘သေဝမာနော သေဝမာနံ, သမ္ဖုဋ္ဌော သမ္ဖုသံ ပရံ;

သရော ဒိဒ္ဓေါ ကလာပံဝ, အလိတ္တမုပလိမ္ပတိ;

ဥပလေပဘယာ ဓီရော, နေဝ ပါပသခါ သိယာ.

“Associating with another, in contact with another, one who is unstained is smeared, like a poisoned arrow smearing the quiver. Fearing contamination, the wise person should not have a wicked friend.

‘‘ပူတိမစ္ဆံ ကုသဂ္ဂေန, ယော နရော ဥပနယှတိ;

ကုသာပိ ပူတိ ဝါယန္တိ, ဧဝံ ဗာလူပသေဝနာ.

“The person who wraps a rotten fish in a blade of kusa grass makes the grass smell rotten too: such is association with fools.

‘‘တဂရဉ္စ ပလာသေန, ယော နရော ဥပနယှတိ;

ပတ္တာပိ သုရဘိ ဝါယန္တိ, ဧဝံ ဓီရူပသေဝနာ.

“The person who wraps tagara powder in a leaf makes the leaf smell fragrant too: such is association with the wise.

‘‘တသ္မာ [Pg.242] ပတ္တပုဋဿေဝ, ဉတွာ သမ္ပာကမတ္တနော;

အသန္တေ နုပသေဝေယျ, သန္တေ သေဝေယျ ပဏ္ဍိတော;

အသန္တော နိရယံ နေန္တိ, သန္တော ပါပေန္တိ သုဂ္ဂတိ’’န္တိ.

“Therefore, knowing this consequence for oneself as for a container of leaves, a wise person should not associate with the bad but should associate with the good. The bad lead to hell; the good help one reach a good destination.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Seventh.

၈. ဘိဒုရသုတ္တံ

8. 8. The Discourse on What is Brittle

၇၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

77. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘ဘိဒုရာယံ, ဘိက္ခဝေ, ကာယော, ဝိညာဏံ ဝိရာဂဓမ္မံ, သဗ္ဗေ ဥပဓီ အနိစ္စာ ဒုက္ခာ ဝိပရိဏာမဓမ္မာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

"Bhikkhus, this body is brittle, consciousness is of a nature to fade away, and all acquisitions are impermanent, suffering, and subject to change." The Blessed One spoke this matter. In connection with this, it is said:

‘‘ကာယဉ္စ ဘိဒုရံ ဉတွာ, ဝိညာဏဉ္စ ဝိရာဂုနံ ;

ဥပဓီသု ဘယံ ဒိသွာ, ဇာတိမရဏမစ္စဂါ;

သမ္ပတွာ ပရမံ သန္တိံ, ကာလံ ကင်္ခတိ ဘာဝိတတ္တော’’တိ.

Having known the body is brittle and consciousness is fading away, having seen the danger in acquisitions, one has gone beyond birth and death. Having reached the ultimate peace, with a developed mind, one awaits the time.

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This matter, too, was spoken by the Blessed One, so I have heard. Eighth.

၉. ဓာတုသောသံသန္ဒနသုတ္တံ

9. The Sutta on Confluence by Element

၇၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

78. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘ဓာတုသော, ဘိက္ခဝေ, သတ္တာ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒန္တိ သမေန္တိ. ဟီနာဓိမုတ္တိကာ သတ္တာ ဟီနာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒန္တိ သမေန္တိ, ကလျာဏာဓိမုတ္တိကာ သတ္တာ ကလျာဏာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒန္တိ သမေန္တိ.

"Bhikkhus, by way of element, beings come together and associate with beings. Beings of inferior disposition come together and associate with beings of inferior disposition. Beings of admirable disposition come together and associate with beings of admirable disposition.

‘‘အတီတမ္ပိ, ဘိက္ခဝေ, အဒ္ဓါနံ ဓာတုသောဝ သတ္တာ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒိံသု သမိံသု. ဟီနာဓိမုတ္တိကာ သတ္တာ ဟီနာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒိံသု သမိံသု, ကလျာဏာဓိမုတ္တိကာ သတ္တာ ကလျာဏာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒိံသု သမိံသု.

"In the past, too, bhikkhus, by way of element, beings came together and associated with beings. Beings of inferior disposition came together and associated with beings of inferior disposition; beings of admirable disposition came together and associated with beings of admirable disposition.

‘‘အနာဂတမ္ပိ[Pg.243], ဘိက္ခဝေ, အဒ္ဓါနံ ဓာတုသောဝ သတ္တာ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒိဿန္တိ သမေဿန္တိ. ဟီနာဓိမုတ္တိကာ သတ္တာ ဟီနာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒိဿန္တိ သမေဿန္တိ, ကလျာဏာဓိမုတ္တိကာ သတ္တာ ကလျာဏာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒိဿန္တိ သမေဿန္တိ.

"In the future, too, bhikkhus, by way of element, beings will come together and associate with beings. Beings of inferior disposition will come together and associate with beings of inferior disposition; beings of admirable disposition will come together and associate with beings of admirable disposition.

‘‘ဧတရဟိပိ, ဘိက္ခဝေ, ပစ္စုပ္ပနံ အဒ္ဓါနံ ဓာတုသောဝ သတ္တာ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒန္တိ သမေန္တိ. ဟီနာဓိမုတ္တိကာ သတ္တာ ဟီနာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒန္တိ သမေန္တိ, ကလျာဏာဓိမုတ္တိကာ သတ္တာ ကလျာဏာဓိမုတ္တိကေဟိ သတ္တေဟိ သဒ္ဓိံ သံသန္ဒန္တိ သမေန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

"Now in the present, too, bhikkhus, by way of element, beings come together and associate with beings. Beings of inferior disposition come together and associate with beings of inferior disposition; beings of admirable disposition come together and associate with beings of admirable disposition." The Blessed One spoke this matter. In connection with this, it is said:

‘‘သံသဂ္ဂါ ဝနထော ဇာတော, အသံသဂ္ဂေန ဆိဇ္ဇတိ;

ပရိတ္တံ ဒါရုမာရုယှ, ယထာ သီဒေ မဟဏ္ဏဝေ.

From association a thicket of craving is born; through non-association it is cut off. Just as one mounting a small piece of wood would sink in the great ocean,

‘‘ဧဝံ ကုသီတမာဂမ္မ, သာဓုဇီဝီပိ သီဒတိ;

တသ္မာ တံ ပရိဝဇ္ဇေယျ, ကုသီတံ ဟီနဝီရိယံ.

so too one of good life sinks by relying on a lazy person. Therefore one should avoid that one—the lazy person, deficient in energy.

‘‘ပဝိဝိတ္တေဟိ အရိယေဟိ, ပဟိတတ္တေဟိ ဈာယိဘိ;

နိစ္စံ အာရဒ္ဓဝီရိယေဟိ, ပဏ္ဍိတေဟိ သဟာဝသေ’’တိ.

One should live together with the wise, who are secluded, noble, and resolute, meditative and ever energetic.

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This matter, too, was spoken by the Blessed One, so I have heard. Ninth.

၁၀. ပရိဟာနသုတ္တံ

10. Discourse on Decline

၇၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

79. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, ဓမ္မာ သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ တယော? ဣဓ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု ကမ္မာရာမော ဟောတိ, ကမ္မရတော, ကမ္မာရာမတမနုယုတ္တော; ဘဿာရာမော ဟောတိ, ဘဿရတော, ဘဿာရာမတမနုယုတ္တော; နိဒ္ဒါရာမော ဟောတိ, နိဒ္ဒါရတော, နိဒ္ဒါရာမတမနုယုတ္တော. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ဓမ္မာ သေခဿ ဘိက္ခုနော ပရိဟာနာယ သံဝတ္တန္တိ.

“Bhikkhus, these three things lead to the decline of a bhikkhu in training. What three? Here, a bhikkhu in training delights in activity, is fond of activity, and is devoted to delighting in activity; he delights in talk, is fond of talk, and is devoted to delighting in talk; he delights in sleep, is fond of sleep, and is devoted to delighting in sleep. These, bhikkhus, are the three things that lead to the decline of a bhikkhu in training.

‘‘တယောမေ, ဘိက္ခဝေ, ဓမ္မာ သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တိ. ကတမေ တယော? ဣဓ, ဘိက္ခဝေ, သေခေါ ဘိက္ခု န ကမ္မာရာမော ဟောတိ, န ကမ္မရတော, န ကမ္မာရာမတမနုယုတ္တော; န ဘဿာရာမော ဟောတိ, န ဘဿရတော, န ဘဿာရာမတမနုယုတ္တော; န နိဒ္ဒါရာမော ဟောတိ, န နိဒ္ဒါရတော[Pg.244], န နိဒ္ဒါရာမတမနုယုတ္တော. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ဓမ္မာ သေခဿ ဘိက္ခုနော အပရိဟာနာယ သံဝတ္တန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, these three things lead to the non-decline of a bhikkhu in training. What three? Here, a bhikkhu in training does not delight in activity, is not fond of activity, and is not devoted to delighting in activity; he does not delight in talk, is not fond of talk, and is not devoted to delighting in talk; he does not delight in sleep, is not fond of sleep, and is not devoted to delighting in sleep. These, bhikkhus, are the three things that lead to the non-decline of a bhikkhu in training.” This the Blessed One said. In reference to this, it was said:

‘‘ကမ္မာရာမော ဘဿာရာမော, နိဒ္ဒါရာမော စ ဥဒ္ဓတော;

အဘဗ္ဗော တာဒိသော ဘိက္ခု, ဖုဋ္ဌုံ သမ္ဗောဓိမုတ္တမံ.

“Delighting in activity, delighting in talk, delighting in sleep, and being restless— such a bhikkhu is incapable of realizing supreme enlightenment.

‘‘တသ္မာ ဟိ အပ္ပကိစ္စဿ, အပ္ပမိဒ္ဓေါ အနုဒ္ဓတော;

ဘဗ္ဗော သော တာဒိသော ဘိက္ခု, ဖုဋ္ဌုံ သမ္ဗောဓိမုတ္တမ’’န္တိ.

“Therefore, with few duties, not slothful, and not restless, such a bhikkhu is capable of realizing supreme enlightenment.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This matter, too, was spoken by the Blessed One, so I have heard. Tenth.

တတိယော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Third Chapter is finished.

တဿုဒ္ဒါနံ –

Its summary:

ဒွေ ဒိဋ္ဌီ နိဿရဏံ ရူပံ, ပုတ္တော အဝုဋ္ဌိကေန စ;

သုခါ စ ဘိဒုရော ဓာတု, ပရိဟာနေန တေ ဒသာတိ.

Two on views, escape, form, a son, and the rainless cloud; pleasure, the fragile, an element, and with decline, they are ten.

၄. စတုတ္ထဝဂ္ဂေါ

The Fourth Chapter

၁. ဝိတက္ကသုတ္တံ

Discourse on Thoughts

၈၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

4. This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, အကုသလဝိတက္ကာ. ကတမေ တယော? အနဝညတ္တိပဋိသံယုတ္တော ဝိတက္ကော, လာဘသက္ကာရသိလောကပဋိသံယုတ္တော ဝိတက္ကော, ပရာနုဒ္ဒယတာပဋိသံယုတ္တော ဝိတက္ကော. ဣမေ ခေါ, ဘိက္ခဝေ, တယော အကုသလဝိတက္ကာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

1. “Bhikkhus, there are these three unwholesome thoughts. What three? A thought connected with a desire to be well-regarded, a thought connected with gain, honor, and praise, and a thought connected with worldly affection for others. These, bhikkhus, are the three unwholesome thoughts.” This the Blessed One said. In reference to this, it was said:

‘‘အနဝညတ္တိသံယုတ္တော, လာဘသက္ကာရဂါရဝေါ;

သဟနန္ဒီ အမစ္စေဟိ, အာရာ သံယောဇနက္ခယာ.

80. “Connected with wanting to be well-regarded, revering gain and honor, delighting together with associates, one is far from the destruction of the fetters.

‘‘ယော စ ပုတ္တပသုံ ဟိတွာ, ဝိဝါဟေ သံဟရာနိ စ;

ဘဗ္ဗော သော တာဒိသော ဘိက္ခု, ဖုဋ္ဌုံ သမ္ဗောဓိမုတ္တမ’’န္တိ.

“But one who has abandoned children and cattle, weddings and social gatherings— such a bhikkhu is capable of realizing supreme enlightenment.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This matter, too, was spoken by the Blessed One, so I have heard. First.

၂. သက္ကာရသုတ္တံ

Discourse on Honor

၈၁. ဝုတ္တဉှေတံ [Pg.245] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant—thus I have heard:

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ သက္ကာရေန အဘိဘူတာ, ပရိယာဒိန္နစိတ္တာ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ.

2. “Bhikkhus, I have seen beings who, overcome by honor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ အသက္ကာရေန အဘိဘူတာ, ပရိယာဒိန္နစိတ္တာ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ.

81. “Bhikkhus, I have seen beings who, overcome by dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ သက္ကာရေန စ အသက္ကာရေန စ တဒုဘယေန အဘိဘူတာ, ပရိယာဒိန္နစိတ္တာ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ.

“Bhikkhus, I have seen beings who, overcome by both honor and dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘တံ ခေါ ပနာဟံ, ဘိက္ခဝေ, နာညဿ သမဏဿ ဝါ ဗြာဟ္မဏဿ ဝါ သုတွာ ဝဒါမိ; ( ) အပိ စ, ဘိက္ခဝေ, ယဒေဝ မေ သာမံ ဉာတံ သာမံ ဒိဋ္ဌံ သာမံ ဝိဒိတံ တမေဝါဟံ ဝဒါမိ.

“Bhikkhus, I do not say this having heard it from some other ascetic or brahmin. Rather, bhikkhus, I declare only what I myself have known, seen, and understood.

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ သက္ကာရေန အဘိဘူတာ, ပရိယာဒိန္နစိတ္တာ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ.

“Bhikkhus, I have seen beings who, overcome by honor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ အသက္ကာရေန အဘိဘူတာ, ပရိယာဒိန္နစိတ္တာ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ.

“Bhikkhus, I have seen beings who, overcome by dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.

‘‘ဒိဋ္ဌာ မယာ, ဘိက္ခဝေ, သတ္တာ သက္ကာရေန စ အသက္ကာရေန စ တဒုဘယေန အဘိဘူတာ, ပရိယာဒိန္နစိတ္တာ, ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, I have seen beings who, overcome by both honor and dishonor, with their minds obsessed, on the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, the lower world, in hell.” This the Blessed One said. In reference to this, it was said:

‘‘ယဿ သက္ကရိယမာနဿ, အသက္ကာရေန စူဘယံ;

သမာဓိ န ဝိကမ္ပတိ, အပ္ပမာဒဝိဟာရိနော.

“For one who dwells heedfully, by honor and dishonor both, his concentration is not shaken.

‘‘တံ [Pg.246] ဈာယိနံ သာတတိကံ, သုခုမံ ဒိဋ္ဌိဝိပဿကံ;

ဥပါဒါနက္ခယာရာမံ, အာဟု သပ္ပုရိသော ဣတီ’’တိ.

“That meditative and persistent one, subtle, a seer with insight, delighting in the destruction of clinging—him they call a true person.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning was also spoken by the Blessed One; thus I have heard. The Second.

၃. ဒေဝသဒ္ဒသုတ္တံ

3. The Discourse on Divine Sounds

၈၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

82. This was said by the Blessed One, said by the Arahant; thus I have heard.

‘‘တယောမေ, ဘိက္ခဝေ, ဒေဝေသု ဒေဝသဒ္ဒါ နိစ္ဆရန္တိ သမယာ သမယံ ဥပါဒါယ. ကတမေ တယော? ယသ္မိံ, ဘိက္ခဝေ, သမယေ အရိယသာဝကော ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇ္ဇာယ စေတေတိ, တသ္မိံ သမယေ ဒေဝေသု ဒေဝသဒ္ဒေါ နိစ္ဆရတိ – ‘ဧသော အရိယသာဝကော မာရေန သဒ္ဓိံ သင်္ဂါမာယ စေတေတီ’တိ. အယံ, ဘိက္ခဝေ, ပဌမော ဒေဝေသု ဒေဝသဒ္ဒေါ နိစ္ဆရတိ သမယာ သမယံ ဥပါဒါယ.

“Bhikkhus, there are these three divine sounds that resound among the devas from time to time. What three? When, bhikkhus, a noble disciple, having shaved off his hair and beard and donned the ochre robes, resolves on going forth from the household life into homelessness, at that time a divine sound resounds among the devas: ‘This noble disciple is resolving to do battle with Māra.’ This, bhikkhus, is the first divine sound that resounds among the devas from time to time.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ယသ္မိံ သမယေ အရိယသာဝကော သတ္တန္နံ ဗောဓိပက္ခိယာနံ ဓမ္မာနံ ဘာဝနာနုယောဂမနုယုတ္တော ဝိဟရတိ, တသ္မိံ သမယေ ဒေဝေသု ဒေဝသဒ္ဒေါ နိစ္ဆရတိ – ‘ဧသော အရိယသာဝကော မာရေန သဒ္ဓိံ သင်္ဂါမေတီ’တိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ဒေဝေသု ဒေဝသဒ္ဒေါ နိစ္ဆရတိ သမယာ သမယံ ဥပါဒါယ.

“Furthermore, bhikkhus, when a noble disciple dwells devoted to developing the seven aids to enlightenment, at that time a divine sound resounds among the devas: ‘This noble disciple is doing battle with Māra.’ This, bhikkhus, is the second divine sound that resounds among the devas from time to time.

‘‘ပုန စပရံ, ဘိက္ခဝေ, ယသ္မိံ သမယေ အရိယသာဝကော အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ, တသ္မိံ သမယေ ဒေဝေသု ဒေဝသဒ္ဒေါ နိစ္ဆရတိ – ‘ဧသော အရိယသာဝကော ဝိဇိတသင်္ဂါမော တမေဝ သင်္ဂါမသီသံ အဘိဝိဇိယ အဇ္ဈာဝသတီ’တိ. အယံ, ဘိက္ခဝေ, တတိယော ဒေဝေသု ဒေဝသဒ္ဒေါ နိစ္ဆရတိ သမယာ သမယံ ဥပါဒါယ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ဒေဝေသု ဒေဝသဒ္ဒါ နိစ္ဆရန္တိ သမယာ သမယံ ဥပါဒါယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Furthermore, bhikkhus, when a noble disciple, by the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, at that time a divine sound resounds among the devas: ‘This noble disciple is victorious in battle; having utterly conquered the very head of the battle, he dwells, having mastered it.’ This, bhikkhus, is the third divine sound that resounds among the devas from time to time. These, bhikkhus, are the three divine sounds that resound among the devas from time to time.” The Blessed One spoke this matter. In reference to this, it is said:

‘‘ဒိသွာ ဝိဇိတသင်္ဂါမံ, သမ္မာသမ္ဗုဒ္ဓသာဝကံ;

ဒေဝတာပိ နမဿန္တိ, မဟန္တံ ဝီတသာရဒံ.

“Seeing the disciple of the Perfectly Enlightened One, victorious in battle, even the deities pay homage to him, the great one free from anxiety.

‘‘နမော [Pg.247] တေ ပုရိသာဇည, ယော တွံ ဒုဇ္ဇယမဇ္ဈဘူ;

ဇေတွာန မစ္စုနော သေနံ, ဝိမောက္ခေန အနာဝရံ.

“Homage to you, O thoroughbred of men, who have overcome what is hard to conquer. Having conquered the army of Death, you are liberated and unobstructed.

‘‘ဣတိ ဟေတံ နမဿန္တိ, ဒေဝတာ ပတ္တမာနသံ;

တဉှိ တဿ န ပဿန္တိ, ယေန မစ္စုဝသံ ဝဇေ’’တိ.

“Thus the deities pay homage to him, one who has attained his mind’s ideal; for they do not see in him that by which he might come under Death’s sway.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning, too, was spoken by the Blessed One; thus I have heard. The Third.

၄. ပဉ္စပုဗ္ဗနိမိတ္တသုတ္တံ

4. The Discourse on the Five Preliminary Signs

၈၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

83. This was said by the Blessed One, said by the Arahant; thus I have heard.

‘‘ယဒါ, ဘိက္ခဝေ, ဒေဝေါ ဒေဝကာယာ စဝနဓမ္မော ဟောတိ, ပဉ္စဿ ပုဗ္ဗနိမိတ္တာနိ ပါတုဘဝန္တိ – မာလာ မိလာယန္တိ, ဝတ္ထာနိ ကိလိဿန္တိ, ကစ္ဆေဟိ သေဒါ မုစ္စန္တိ, ကာယေ ဒုဗ္ဗဏ္ဏိယံ ဩက္ကမတိ, သကေ ဒေဝေါ ဒေဝါသနေ နာဘိရမတီတိ. တမေနံ, ဘိက္ခဝေ, ဒေဝါ ‘စဝနဓမ္မော အယံ ဒေဝပုတ္တော’တိ ဣတိ ဝိဒိတွာ တီဟိ ဝါစာဟိ အနုမောဒေန္တိ – ‘ဣတော, ဘော, သုဂတိံ ဂစ္ဆ, သုဂတိံ ဂန္တွာ သုလဒ္ဓလာဘံ လဘ, သုလဒ္ဓလာဘံ လဘိတွာ သုပ္ပတိဋ္ဌိတော ဘဝါဟီ’’’တိ.

“Bhikkhus, when a deva is due to pass away from the host of devas, five preliminary signs appear: his garlands fade, his clothes become soiled, sweat exudes from his armpits, a bad complexion settles on his body, and the deva no longer delights in his own deva-seat. Then, bhikkhus, the devas, knowing, ‘This son of the devas is due to pass away,’ encourage him with three statements: ‘Go from here, good sir, to a good destination. Having gone to a good destination, may you obtain a gain that is well-obtained. Having obtained a gain that is well-obtained, may you become well-established.’”

ဧဝံ ဝုတ္တေ, အညတရော ဘိက္ခု ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ကိန္နု ခေါ, ဘန္တေ, ဒေဝါနံ သုဂတိဂမနသင်္ခါတံ; ကိဉ္စ, ဘန္တေ, ဒေဝါနံ သုလဒ္ဓလာဘသင်္ခါတံ; ကိံ ပန, ဘန္တေ, ဒေဝါနံ သုပ္ပတိဋ္ဌိတသင်္ခါတ’’န္တိ?

When this was said, a certain bhikkhu said to the Blessed One: “What, venerable sir, is reckoned as a ‘good destination’ for the devas? What, venerable sir, is reckoned as a ‘gain that is well-obtained’ for the devas? And what, venerable sir, is reckoned as being ‘well-established’ for the devas?”

‘‘မနုဿတ္တံ ခေါ, ဘိက္ခု, ဒေဝါနံ သုဂတိဂမနသင်္ခါတံ; ယံ မနုဿဘူတော သမာနော တထာဂတပ္ပဝေဒိတေ ဓမ္မဝိနယေ သဒ္ဓံ ပဋိလဘတိ. ဣဒံ ခေါ, ဘိက္ခု, ဒေဝါနံ သုလဒ္ဓလာဘသင်္ခါတံ; သာ ခေါ ပနဿ သဒ္ဓါ နိဝိဋ္ဌာ ဟောတိ မူလဇာတာ ပတိဋ္ဌိတာ ဒဠှာ အသံဟာရိယာ သမဏေန ဝါ ဗြာဟ္မဏေန ဝါ ဒေဝေန ဝါ မာရေန ဝါ ဗြဟ္မုနာ ဝါ ကေနစိ ဝါ လောကသ္မိံ. ဣဒံ ခေါ, ဘိက္ခု, ဒေဝါနံ သုပ္ပတိဋ္ဌိတသင်္ခါတ’’န္တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Human existence, bhikkhu, is reckoned as a ‘good destination’ for the devas. That, having become a human, one gains faith in the Dhamma and Discipline declared by the Tathāgata: this, bhikkhu, is reckoned as a ‘gain that is well-obtained’ for the devas. And that faith of his is settled, rooted, established, firm, and irremovable by any ascetic, brahmin, deva, Māra, or Brahmā, or by anyone else in the world: this, bhikkhu, is reckoned as being ‘well-established’ for the devas.” The Blessed One spoke this matter. In reference to this, it is said:

‘‘ယဒါ ဒေဝေါ ဒေဝကာယာ, စဝတိ အာယုသင်္ခယာ;

တယော သဒ္ဒါ နိစ္ဆရန္တိ, ဒေဝါနံ အနုမောဒတံ.

“When a deva from the host of devas passes away on the exhaustion of his life-span, three sounds issue forth from the devas who are rejoicing:

‘‘‘ဣတော [Pg.248] ဘော သုဂတိံ ဂစ္ဆ, မနုဿာနံ သဟဗျတံ;

မနုဿဘူတော သဒ္ဓမ္မေ, လဘ သဒ္ဓံ အနုတ္တရံ.

“‘Go from here, good sir, to a good destination, into human companionship. Having become a human, gain unsurpassed faith in the good Dhamma.’

‘‘‘သာ တေ သဒ္ဓါ နိဝိဋ္ဌဿ, မူလဇာတာ ပတိဋ္ဌိတာ;

ယာဝဇီဝံ အသံဟီရာ, သဒ္ဓမ္မေ သုပ္ပဝေဒိတေ.

“‘May that faith of yours be settled, rooted, and established, irremovable for as long as life lasts, in the good Dhamma well-declared.

‘‘‘ကာယဒုစ္စရိတံ ဟိတွာ, ဝစီဒုစ္စရိတာနိ စ;

မနောဒုစ္စရိတံ ဟိတွာ, ယဉ္စညံ ဒေါသသဉှိတံ.

“‘Having abandoned misconduct of body, and misconduct of speech as well, having abandoned misconduct of mind, and whatever else is fraught with fault,

‘‘‘ကာယေန ကုသလံ ကတွာ, ဝါစာယ ကုသလံ ဗဟုံ;

မနသာ ကုသလံ ကတွာ, အပ္ပမာဏံ နိရူပဓိံ.

“‘Do what is wholesome with the body, and much that is wholesome with speech; do what is wholesome with the mind, immeasurable, without acquisitions.

‘‘‘တတော ဩပဓိကံ ပုညံ, ကတွာ ဒါနေန တံ ဗဟုံ;

အညေပိ မစ္စေ သဒ္ဓမ္မေ, ဗြဟ္မစရိယေ နိဝေသယ’.

“‘Then, with that, by giving, make much merit that leads to new acquisitions, and establish other mortals too in the good Dhamma, in the holy life.’

‘‘ဣမာယ အနုကမ္ပာယ, ဒေဝါ ဒေဝံ ယဒါ ဝိဒူ;

စဝန္တံ အနုမောဒေန္တိ, ဧဟိ ဒေဝ ပုနပ္ပုန’’န္တိ.

“It is with such compassion that when the devas know a deva is passing away, they rejoice with him, saying: ‘Come, deva, again and again!’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This matter, too, was spoken by the Blessed One: thus I have heard. The fourth.

၅. ဗဟုဇနဟိတသုတ္တံ

5. The Discourse on the Welfare of the Many

၈၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

84. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ ပုဂ္ဂလာ လောကေ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇန္တိ ဗဟုဇနဟိတာယ ဗဟုဇနသုခါယ လောကာနုကမ္ပာယ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာနံ. ကတမေ တယော? ဣဓ, ဘိက္ခဝေ, တထာဂတော လောကေ ဥပ္ပဇ္ဇတိ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ ဝိဇ္ဇာစရဏသမ္ပန္နော သုဂတော လောကဝိဒူ အနုတ္တရော ပုရိသဒမ္မသာရထိ သတ္ထာ ဒေဝမနုဿာနံ ဗုဒ္ဓေါ ဘဂဝါ. သော ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. အယံ, ဘိက္ခဝေ, ပဌမော ပုဂ္ဂလော လောကေ ဥပ္ပဇ္ဇမာနော ဥပ္ပဇ္ဇတိ ဗဟုဇနဟိတာယ ဗဟုဇနသုခါယ လောကာနုကမ္ပာယ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာနံ.

“These three persons, when arising in the world, arise for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Which three? Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Perfectly 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. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing. He proclaims the holy life that is entirely complete and pure. This, bhikkhus, is the first person who, when arising in the world, arises for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

‘‘ပုန စပရံ, ဘိက္ခဝေ, တဿေဝ သတ္ထု သာဝကော အရဟံ ဟောတိ ခီဏာသဝေါ ဝုသိတဝါ ကတကရဏီယော ဩဟိတဘာရော အနုပ္ပတ္တသဒတ္ထော ပရိက္ခီဏဘဝသံယောဇနော [Pg.249] သမ္မဒညာ ဝိမုတ္တော. သော ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. အယံ, ဘိက္ခဝေ, ဒုတိယော ပုဂ္ဂလော လောကေ ဥပ္ပဇ္ဇမာနော ဥပ္ပဇ္ဇတိ ဗဟုဇနဟိတာယ ဗဟုဇနသုခါယ လောကာနုကမ္ပာယ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာနံ.

“Furthermore, bhikkhus, a disciple of that Teacher is an Arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, destroyed the fetters of existence, and is liberated through right knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing. He proclaims the holy life that is entirely complete and pure. This, bhikkhus, is the second person who, when arising in the world, arises for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.

‘‘ပုန စပရံ, ဘိက္ခဝေ, တဿေဝ သတ္ထု သာဝကော သေခေါ ဟောတိ ပါဋိပဒေါ ဗဟုဿုတော သီလဝတူပပန္နော. သောပိ ဓမ္မံ ဒေသေတိ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေတိ. အယံ, ဘိက္ခဝေ, တတိယော ပုဂ္ဂလော လောကေ ဥပ္ပဇ္ဇမာနော ဥပ္ပဇ္ဇတိ ဗဟုဇနဟိတာယ ဗဟုဇနသုခါယ လောကာနုကမ္ပာယ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာနံ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ပုဂ္ဂလာ လောကေ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇန္တိ ဗဟုဇနဟိတာယ ဗဟုဇနသုခါယ လောကာနုကမ္ပာယ အတ္ထာယ ဟိတာယ သုခါယ ဒေဝမနုဿာန’’န္တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Furthermore, bhikkhus, a disciple of that same Teacher is a trainee on the path, who is learned and endowed with virtue. He too teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing. He proclaims the holy life that is entirely complete and pure. This, bhikkhus, is the third person who, when arising in the world, arises for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. These, bhikkhus, are the three persons who, when arising in the world, arise for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” This is the meaning the Blessed One spoke. In this connection, it is said:

‘‘သတ္ထာ ဟိ လောကေ ပဌမော မဟေသိ, တဿနွယော သာဝကော ဘာဝိတတ္တော;

အထာပရော ပါဋိပဒေါပိ သေခေါ, ဗဟုဿုတော သီလဝတူပပန္နော.

“The Teacher, the great seer, is the first in the world; following him is the disciple with a developed self. Then there is the other, the trainee on the path, who is learned and endowed with virtue.

‘‘ဧတေ တယော ဒေဝမနုဿသေဋ္ဌာ, ပဘင်္ကရာ ဓမ္မမုဒီရယန္တာ;

အပါပုရန္တိ အမတဿ ဒွါရံ, ယောဂါ ပမောစေန္တိ ဟုဇ္ဇနံ တေ.

“These three are the best of gods and humans, makers of light who proclaim the Dhamma. They open the door to the Deathless and release many people from the yokes.

‘‘ယေ သတ္ထဝါဟေန အနုတ္တရေန, သုဒေသိတံ မဂ္ဂမနုက္ကမန္တိ ;

ဣဓေဝ ဒုက္ခဿ ကရောန္တိ အန္တံ, ယေ အပ္ပမတ္တာ သုဂတဿ သာသနေ’’တိ.

“Those who follow the path well taught by the unsurpassed caravan leader, being heedful in the Well-Gone’s dispensation, make an end of suffering right here.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This too is the meaning spoken by the Blessed One, so I have heard. The fifth.

၆. အသုဘာနုပဿီသုတ္တံ

6. The Discourse on Contemplating Foulness

၈၅. ဝုတ္တဉှေတံ [Pg.250] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

85. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘အသုဘာနုပဿီ, ဘိက္ခဝေ, ကာယသ္မိံ ဝိဟရထ; အာနာပါနဿတိ စ ဝေါ အဇ္ဈတ္တံ ပရိမုခံ သူပဋ္ဌိတာ ဟောတု; သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿိနော ဝိဟရထ. အသုဘာနုပဿီနံ, ဘိက္ခဝေ, ကာယသ္မိံ ဝိဟရတံ ယော သုဘာယ ဓာတုယာ ရာဂါနုသယော သော ပဟီယတိ. အာနာပါနဿတိယာ အဇ္ဈတ္တံ ပရိမုခံ သူပဋ္ဌိတိတာယ ယေ ဗာဟိရာ ဝိတက္ကာသယာ ဝိဃာတပက္ခိကာ, တေ န ဟောန္တိ. သဗ္ဗသင်္ခါရေသု အနိစ္စာနုပဿီနံ ဝိဟရတံ ယာ အဝိဇ္ဇာ သာ ပဟီယတိ, ယာ ဝိဇ္ဇာ သာ ဥပ္ပဇ္ဇတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, dwell contemplating the foulness of the body; let mindfulness of breathing be well established in you, present to the fore; and dwell contemplating impermanence in all formations. For bhikkhus who dwell contemplating the foulness of the body, the underlying tendency to lust for the beautiful element is abandoned. When mindfulness of breathing is well established internally, present to the fore, distracting thoughts associated with the external do not exist. For those who dwell contemplating impermanence in all formations, ignorance is abandoned and true knowledge arises.” This is the meaning the Blessed One spoke. In this connection, it is said:

‘‘အသုဘာနုပဿီ ကာယသ္မိံ, အာနာပါနေ ပဋိဿတော;

သဗ္ဗသင်္ခါရသမထံ, ပဿံ အာတာပိ သဗ္ဗဒါ.

“Contemplating the foulness of the body, mindful of in-and-out breathing, seeing the stilling of all formations, one should be ardent at all times.

‘‘သ ဝေ သမ္မဒ္ဒသော ဘိက္ခု, ယတော တတ္ထ ဝိမုစ္စတိ;

အဘိညာဝေါသိတော သန္တော, သ ဝေ ယောဂါတိဂေါ မုနီ’’တိ.

“That bhikkhu indeed sees rightly; thereby he is liberated. Perfected by direct knowledge, at peace, that sage has truly gone beyond the yokes.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This too is the meaning spoken by the Blessed One, so I have heard. The sixth.

၇. ဓမ္မာနုဓမ္မပဋိပန္နသုတ္တံ

7. The Discourse on Practicing in Accordance with the Dhamma

၈၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

86. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဓမ္မာနုဓမ္မပဋိပန္နဿ ဘိက္ခုနော အယမနုဓမ္မော ဟောတိ ဝေယျာကရဏာယ – ဓမ္မာနုဓမ္မပဋိပန္နောယန္တိ ဘာသမာနော ဓမ္မညေဝ ဘာသတိ နော အဓမ္မံ, ဝိတက္ကယမာနော ဝါ ဓမ္မဝိတက္ကညေဝ ဝိတက္ကေတိ နော အဓမ္မဝိတက္ကံ, တဒုဘယံ ဝါ ပန အဘိနိဝေဇ္ဇေတွာ ဥပေက္ခကော ဝိဟရတိ သတော သမ္ပဇာနော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“For a bhikkhu who is practicing in accordance with the Dhamma, this is a corresponding practice: when speaking, he speaks what is Dhamma, not what is non-Dhamma; when thinking, he thinks Dhamma-thoughts, not non-Dhamma thoughts. Putting both of these aside, he dwells equanimous, mindful, and clearly comprehending.” This is the meaning the Blessed One spoke. In this connection, it is said:

‘‘ဓမ္မာရာမော ဓမ္မရတော, ဓမ္မံ အနုဝိစိန္တယံ;

ဓမ္မံ အနုဿရံ ဘိက္ခု, သဒ္ဓမ္မာ န ပရိဟာယတိ.

“Delighting in the Dhamma, devoted to the Dhamma, contemplating the Dhamma, and recollecting the Dhamma, a bhikkhu does not fall away from the good Dhamma.

‘‘စရံ ဝါ ယဒိ ဝါ တိဋ္ဌံ, နိသိန္နော ဥဒ ဝါ သယံ;

အဇ္ဈတ္တံ သမယံ စိတ္တံ, သန္တိမေဝါဓိဂစ္ဆတီ’’တိ.

“Whether walking or standing, sitting or lying down, one who calms the mind internally attains to peace itself.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The seventh.

၈. အန္ဓကရဏသုတ္တံ

8. The Discourse on Causing Blindness

၈၇. ဝုတ္တဉှေတံ [Pg.251] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

87. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘တယောမေ, ဘိက္ခဝေ, အကုသလဝိတက္ကာ အန္ဓကရဏာ အစက္ခုကရဏာ အညာဏကရဏာ ပညာနိရောဓိကာ ဝိဃာတပက္ခိကာ အနိဗ္ဗာနသံဝတ္တနိကာ. ကတမေ တယော? ကာမဝိတက္ကော, ဘိက္ခဝေ, အန္ဓကရဏော အစက္ခုကရဏော အညာဏကရဏော ပညာနိရောဓိကော ဝိဃာတပက္ခိကော အနိဗ္ဗာနသံဝတ္တနိကော. ဗျာပါဒဝိတက္ကော, ဘိက္ခဝေ, အန္ဓကရဏော အစက္ခုကရဏော အညာဏကရဏော ပညာနိရောဓိကော ဝိဃာတပက္ခိကော အနိဗ္ဗာနသံဝတ္တနိကော. ဝိဟိံသာဝိတက္ကော, ဘိက္ခဝေ, အန္ဓကရဏော အစက္ခုကရဏော အညာဏကရဏော ပညာနိရောဓိကော ဝိဃာတပက္ခိကော အနိဗ္ဗာနသံဝတ္တနိကော. ဣမေ ခေါ, ဘိက္ခဝေ, တယော အကုသလဝိတက္ကာ အန္ဓကရဏာ အစက္ခုကရဏာ အညာဏကရဏာ ပညာနိရောဓိကာ ဝိဃာတပက္ခိကာ အနိဗ္ဗာနသံဝတ္တနိကာ.

“Bhikkhus, there are these three unwholesome thoughts that cause blindness, cause lack of vision, cause ignorance, are obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. What three? The thought of sensual desire, bhikkhus, causes blindness, causes lack of vision, causes ignorance, is obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. The thought of ill will, bhikkhus, causes blindness, causes lack of vision, causes ignorance, is obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. The thought of harming, bhikkhus, causes blindness, causes lack of vision, causes ignorance, is obstructive to wisdom, siding with vexation, and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts that cause blindness, cause lack of vision, cause ignorance, are obstructive to wisdom, siding with vexation, and not conducive to Nibbāna.”

‘‘တယောမေ, ဘိက္ခဝေ, ကုသလဝိတက္ကာ အနန္ဓကရဏာ စက္ခုကရဏာ ဉာဏကရဏာ ပညာဝုဒ္ဓိကာ အဝိဃာတပက္ခိကာ နိဗ္ဗာနသံဝတ္တနိကာ. ကတမေ တယော? နေက္ခမ္မဝိတက္ကော, ဘိက္ခဝေ, အနန္ဓကရဏော စက္ခုကရဏော ဉာဏကရဏော ပညာဝုဒ္ဓိကော အဝိဃာတပက္ခိကော နိဗ္ဗာနသံဝတ္တနိကော. အဗျာပါဒဝိတက္ကော, ဘိက္ခဝေ, အနန္ဓကရဏော စက္ခုကရဏော ဉာဏကရဏော ပညာဝုဒ္ဓိကော အဝိဃာတပက္ခိကော နိဗ္ဗာနသံဝတ္တနိကော. အဝိဟိံသာဝိတက္ကော, ဘိက္ခဝေ, အနန္ဓကရဏော စက္ခုကရဏော ဉာဏကရဏော ပညာဝုဒ္ဓိကော အဝိဃာတပက္ခိကော နိဗ္ဗာနသံဝတ္တနိကော. ဣမေ ခေါ, ဘိက္ခဝေ, တယော ကုသလဝိတက္ကာ အနန္ဓကရဏာ စက္ခုကရဏာ ဉာဏကရဏာ ပညာဝုဒ္ဓိကာ အဝိဃာတပက္ခိကာ နိဗ္ဗာနသံဝတ္တနိကာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three wholesome thoughts that do not cause blindness, that cause vision, cause knowledge, promote the growth of wisdom, side with non-vexation, and are conducive to Nibbāna. What three? The thought of renunciation, bhikkhus, does not cause blindness, causes vision, causes knowledge, promotes the growth of wisdom, sides with non-vexation, and is conducive to Nibbāna. The thought of non-ill will, bhikkhus, does not cause blindness, causes vision, causes knowledge, promotes the growth of wisdom, sides with non-vexation, and is conducive to Nibbāna. The thought of non-harming, bhikkhus, does not cause blindness, causes vision, causes knowledge, promotes the growth of wisdom, sides with non-vexation, and is conducive to Nibbāna. These, bhikkhus, are the three wholesome thoughts that do not cause blindness, that cause vision, cause knowledge, promote the growth of wisdom, side with non-vexation, and are conducive to Nibbāna.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘တယော ဝိတက္ကေ ကုသလေ ဝိတက္ကယေ, တယော ပန အကုသလေ နိရာကရေ;

သ ဝေ ဝိတက္ကာနိ ဝိစာရိတာနိ, သမေတိ ဝုဋ္ဌီဝ ရဇံ သမူဟတံ;

သ ဝေ ဝိတက္ကူပသမေန စေတသာ, ဣဓေဝ သော သန္တိပဒံ သမဇ္ဈဂါ’’တိ.

“One should think the three wholesome thoughts, and reject the three unwholesome ones. He who has stilled these thoughts and ponderings, as a shower of rain settles the raised dust; with a mind pacified by the stilling of thoughts, he attains the state of peace right here.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The eighth.

၉. အန္တရာမလသုတ္တံ

9. The Discourse on Inner Stains

၈၈. ဝုတ္တဉှေတံ [Pg.252] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

88. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘တယောမေ, ဘိက္ခဝေ, အန္တရာမလာ အန္တရာအမိတ္တာ အန္တရာသပတ္တာ အန္တရာဝဓကာ အန္တရာပစ္စတ္ထိကာ. ကတမေ တယော? လောဘော, ဘိက္ခဝေ, အန္တရာမလော အန္တရာအမိတ္တော အန္တရာသပတ္တော အန္တရာဝဓကော အန္တရာပစ္စတ္ထိကော. ဒေါသော, ဘိက္ခဝေ, အန္တရာမလော အန္တရာအမိတ္တော အန္တရာသပတ္တော အန္တရာဝဓကော အန္တရာပစ္စတ္ထိကော. မောဟော, ဘိက္ခဝေ, အန္တရာမလော အန္တရာအမိတ္တော အန္တရာသပတ္တော အန္တရာဝဓကော အန္တရာပစ္စတ္ထိကော. ဣမေ ခေါ, ဘိက္ခဝေ, တယော အန္တရာမလာ အန္တရာအမိတ္တာ အန္တရာသပတ္တာ အန္တရာဝဓကာ အန္တရာပစ္စတ္ထိကာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these three inner stains, inner enemies, inner rivals, inner slayers, and inner foes. What three? Greed, bhikkhus, is an inner stain, an inner enemy, an inner rival, an inner slayer, and an inner foe. Hatred, bhikkhus, is an inner stain, an inner enemy, an inner rival, an inner slayer, and an inner foe. Delusion, bhikkhus, is an inner stain, an inner enemy, an inner rival, an inner slayer, and an inner foe. These, bhikkhus, are the three inner stains, inner enemies, inner rivals, inner slayers, and inner foes.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘အနတ္ထဇနနော လောဘော, လောဘော စိတ္တပ္ပကောပနော;

ဘယမန္တရတော ဇာတံ, တံ ဇနော နာဝဗုဇ္ဈတိ.

“Greed gives rise to what is unbeneficial, greed agitates the mind; a danger born from within—this the people do not comprehend.

‘‘လုဒ္ဓေါ အတ္ထံ န ဇာနာတိ, လုဒ္ဓေါ ဓမ္မံ န ပဿတိ;

အန္ဓတမံ တဒါ ဟောတိ, ယံ လောဘော သဟတေ နရံ.

“The greedy person does not know the true goal, the greedy person does not see the Dhamma; there is blinding darkness then, when greed overcomes a person.

‘‘ယော စ လောဘံ ပဟန္တွာန, လောဘနေယျေ န လုဗ္ဘတိ;

လောဘော ပဟီယတေ တမှာ, ဥဒဗိန္ဒူဝ ပေါက္ခရာ.

“But one who, having abandoned greed, is not greedy for what is enticing—from him greed is shed, like a drop of water from a lotus leaf.

‘‘အနတ္ထဇနနော ဒေါသော, ဒေါသော စိတ္တပ္ပကောပနော;

ဘယမန္တရတော ဇာတံ, တံ ဇနော နာဝဗုဇ္ဈတိ.

“Hatred gives rise to what is unbeneficial, hatred agitates the mind; a danger born from within—this the people do not comprehend.

‘‘ဒုဋ္ဌော အတ္ထံ န ဇာနာတိ, ဒုဋ္ဌော ဓမ္မံ န ပဿတိ;

အန္ဓတမံ တဒါ ဟောတိ, ယံ ဒေါသော သဟတေ နရံ.

“The hateful person does not know the true goal, the hateful person does not see the Dhamma; there is blinding darkness then, when hatred overcomes a person.

‘‘ယော စ ဒေါသံ ပဟန္တွာန, ဒေါသနေယျေ န ဒုဿတိ;

ဒေါသော ပဟီယတေ တမှာ, တာလပက္ကံဝ ဗန္ဓနာ.

“But one who, having abandoned hatred, is not hateful toward what provokes hatred—from him hatred is shed, like a ripe palm fruit from its stalk.

‘‘အနတ္ထဇနနော မောဟော, မောဟော စိတ္တပ္ပကောပနော;

ဘယမန္တရတော ဇာတံ, တံ ဇနော နာဝဗုဇ္ဈတိ.

“Delusion gives rise to what is unbeneficial, delusion agitates the mind; a danger born from within—this the people do not comprehend.

‘‘မူဠှော အတ္ထံ န ဇာနာတိ, မူဠှော ဓမ္မံ န ပဿတိ;

အန္ဓတမံ တဒါ ဟောတိ, ယံ မောဟော သဟတေ နရံ.

“The deluded person does not know the true goal, the deluded person does not see the Dhamma; there is blinding darkness then, when delusion overcomes a person.

‘‘ယော [Pg.253] စ မောဟံ ပဟန္တွာန, မောဟနေယျေ န မုယှတိ;

မောဟံ ဝိဟန္တိ သော သဗ္ဗံ, အာဒိစ္စောဝုဒယံ တမ’’န္တိ.

“But one who, having abandoned delusion, is not deluded by what is deluding—he dispels all delusion, as the rising sun, the darkness.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This meaning, too, was spoken by the Blessed One, thus have I heard. The ninth.

၁၀. ဒေဝဒတ္တသုတ္တံ

10. The Discourse on Devadatta

၈၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

89. This was said by the Blessed One, said by the Arahant, thus have I heard:

‘‘တီဟိ, ဘိက္ခဝေ, အသဒ္ဓမ္မေဟိ အဘိဘူတော ပရိယာဒိန္နစိတ္တော ဒေဝဒတ္တော အာပါယိကော နေရယိကော ကပ္ပဋ္ဌော အတေကိစ္ဆော. ကတမေဟိ တီဟိ? ပါပိစ္ဆတာယ, ဘိက္ခဝေ, အဘိဘူတော ပရိယာဒိန္နစိတ္တော ဒေဝဒတ္တော အာပါယိကော နေရယိကော ကပ္ပဋ္ဌော အတေကိစ္ဆော. ပါပမိတ္တတာယ, ဘိက္ခဝေ, အဘိဘူတော ပရိယာဒိန္နစိတ္တော ဒေဝဒတ္တော အာပါယိကော နေရယိကော ကပ္ပဋ္ဌော အတေကိစ္ဆော. သတိ ခေါ ပန ဥတ္တရိကရဏီယေ ဩရမတ္တကေန ဝိသေသာဓိဂမေန အန္တရာ ဝေါသာနံ အာပါဒိ. ဣမေဟိ ခေါ, ဘိက္ခဝေ, တီဟိ အသဒ္ဓမ္မေဟိ အဘိဘူတော ပရိယာဒိန္နစိတ္တော ဒေဝဒတ္တော အာပါယိကော နေရယိကော ကပ္ပဋ္ဌော အတေကိစ္ဆော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, overcome and with his mind consumed by three unrighteous qualities, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable. What three? Bhikkhus, overcome and with his mind consumed by evil desires, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable. Bhikkhus, overcome and with his mind consumed by evil friendship, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable. And while there was still more to be done, he came to a standstill midway with the attainment of a minor distinction. Bhikkhus, overcome and with his mind consumed by these three unrighteous qualities, Devadatta is bound for the plane of misery, bound for hell, to remain for the aeon, incurable.” This is the meaning the Blessed One spoke. On that occasion this was said:

‘‘မာ ဇာတု ကောစိ လောကသ္မိံ, ပါပိစ္ဆော ဥဒပဇ္ဇထ;

တဒမိနာပိ ဇာနာထ, ပါပိစ္ဆာနံ ယထာ ဂတိ.

“May no one with evil desires ever arise in the world. By this you may know the destination of those with evil desires.

‘‘ပဏ္ဍိတောတိ သမညာတော, ဘာဝိတတ္တောတိ သမ္မတော;

ဇလံဝ ယသသာ အဋ္ဌာ, ဒေဝဒတ္တောတိ ဝိဿုတော.

“He was known as ‘wise,’ esteemed as ‘one with a developed self’; shining with fame he stood, Devadatta, so renowned.

‘‘သော ပမာဏမနုစိဏ္ဏော, အာသဇ္ဇ နံ တထာဂတံ;

အဝီစိနိရယံ ပတ္တော, စတုဒွါရံ ဘယာနကံ.

Not knowing his own measure, having assailed the Tathāgata, he reached the Avīci hell, the dreadful, four-doored.

‘‘အဒုဋ္ဌဿ ဟိ ယော ဒုဗ္ဘေ, ပါပကမ္မံ အကုဗ္ဗတော;

တမေဝ ပါပံ ဖုသတိ, ဒုဋ္ဌစိတ္တံ အနာဒရံ.

Whoever harms one who is not corrupt, one who does no evil deed, that evil recoils upon that very person—the corrupt-minded and disrespectful.

‘‘သမုဒ္ဒံ ဝိသကုမ္ဘေန, ယော မညေယျ ပဒူသိတုံ;

န သော တေန ပဒူသေယျ, ဘေသ္မာ ဟိ ဥဒဓိ မဟာ.

Whoever might think to pollute the ocean with a pot of poison would not pollute it thereby, for the great ocean is awesome.

‘‘ဧဝမေဝ [Pg.254] တထာဂတံ, ယော ဝါဒေန ဝိဟိံသတိ;

သမ္မဂ္ဂတံ သန္တစိတ္တံ, ဝါဒေါ တမှိ န ရူဟတိ.

So too, one who assails with words the Tathāgata—the one rightly gone, with a peaceful mind—that speech does not take root in him.

‘‘တာဒိသံ မိတ္တံ ကုဗ္ဗေထ, တဉ္စ သေဝေယျ ပဏ္ဍိတော;

ယဿ မဂ္ဂါနုဂေါ ဘိက္ခု, ခယံ ဒုက္ခဿ ပါပုဏေ’’တိ.

A wise person should make such a one a friend and should associate with him. A bhikkhu following his path would attain the destruction of suffering.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This meaning too was spoken by the Blessed One, so I have heard. The Tenth.

စတုတ္ထော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Fourth Chapter is concluded.

တဿုဒ္ဒါနံ –

Its summary:

ဝိတက္ကာသက္ကာရသဒ္ဒ, စဝနလောကေ အသုဘံ;

ဓမ္မအန္ဓကာရမလံ, ဒေဝဒတ္တေန တေ ဒသာတိ.

Thoughts, honor, sound, decline, the world, the foul; Dhamma, darkness, stain, and with Devadatta, they are ten.

၅. ပဉ္စမဝဂ္ဂေါ

The Fifth Chapter

၁. အဂ္ဂပ္ပသာဒသုတ္တံ

The Sutta on the Foremost Confidences

၉၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

5. This was said by the Blessed One, said by the Arahant—thus have I heard:

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

1. “Bhikkhus, there are these three foremost confidences. What three? Insofar as there are beings, bhikkhus—whether footless or two-footed, four-footed or many-footed, with form or formless, percipient or non-percipient, or neither-percipient-nor-non-percipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared the foremost of them. Those, bhikkhus, who have confidence in the Buddha have confidence in the foremost. For those with confidence in the foremost, the result is foremost.

‘‘ယာဝတာ, ဘိက္ခဝေ, ဓမ္မာ သင်္ခတာ ဝါ အသင်္ခတာ ဝါ, ဝိရာဂေါ တေသံ အဂ္ဂမက္ခာယတိ, ယဒိဒံ မဒနိမ္မဒနော ပိပါသဝိနယော အာလယသမုဂ္ဃာတော ဝဋ္ဋုပစ္ဆေဒေါ တဏှက္ခယော ဝိရာဂေါ နိရောဓော နိဗ္ဗာနံ. ယေ, ဘိက္ခဝေ, ဝိရာဂေ ဓမ္မေ ပသန္နာ, အဂ္ဂေ တေ ပသန္နာ. အဂ္ဂေ ခေါ ပန ပသန္နာနံ အဂ္ဂေါ ဝိပါကော ဟောတိ.

90. “Insofar as there are phenomena, bhikkhus, whether conditioned or unconditioned, dispassion is declared the foremost of them, that is, the subduing of intoxication, the removal of thirst, the uprooting of clinging, the cutting off of the round of existence, the destruction of craving, dispassion, cessation, Nibbāna. Those, bhikkhus, who have confidence in the Dhamma of dispassion have confidence in the foremost. For those with confidence in the foremost, the result is foremost.

‘‘ယာဝတာ, ဘိက္ခဝေ, သံဃာ ဝါ ဂဏာ ဝါ, တထာဂတသာဝကသံဃော တေသံ အဂ္ဂမက္ခာယတိ, ယဒိဒံ စတ္တာရိ ပုရိသယုဂါနိ အဋ္ဌ ပုရိသပုဂ္ဂလာ ဧသ [Pg.255] ဘဂဝတော သာဝကသံဃော အာဟုနေယျော ပါဟုနေယျော ဒက္ခိဏေယျော အဉ္ဇလိကရဏီယော အနုတ္တရံ ပုညက္ခေတ္တံ လောကဿ. ယေ, ဘိက္ခဝေ, သံဃေ ပသန္နာ, အဂ္ဂေ တေ ပသန္နာ. အဂ္ဂေ ခေါ ပန ပသန္နာနံ အဂ္ဂေါ ဝိပါကော ဟောတိ. ဣမေ ခေါ, ဘိက္ခဝေ, တယော အဂ္ဂပ္ပသာဒါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Insofar as there are communities or groups, bhikkhus, the Saṅgha of the Tathāgata’s disciples is declared the foremost of them, that is, the four pairs of persons, the eight individuals. This Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Those, bhikkhus, who have confidence in the Saṅgha have confidence in the foremost. For those with confidence in the foremost, the result is foremost. These, bhikkhus, are the three foremost confidences.” This is the meaning the Blessed One spoke. Herein, it is said thus:

‘‘အဂ္ဂတော ဝေ ပသန္နာနံ, အဂ္ဂံ ဓမ္မံ ဝိဇာနတံ;

အဂ္ဂေ ဗုဒ္ဓေ ပသန္နာနံ, ဒက္ခိဏေယျေ အနုတ္တရေ.

“For those confident in the foremost, knowing the foremost Dhamma; for those confident in the foremost Buddha, the unsurpassed recipient of offerings;

‘‘အဂ္ဂေ ဓမ္မေ ပသန္နာနံ, ဝိရာဂူပသမေ သုခေ;

အဂ္ဂေ သံဃေ ပသန္နာနံ, ပုညက္ခေတ္တေ အနုတ္တရေ.

“For those confident in the foremost Dhamma, the bliss of dispassion and peace; for those confident in the foremost Saṅgha, the unsurpassed field of merit.

‘‘အဂ္ဂသ္မိံ ဒါနံ ဒဒတံ, အဂ္ဂံ ပုညံ ပဝဍ္ဎတိ;

အဂ္ဂံ အာယု စ ဝဏ္ဏော စ, ယသော ကိတ္တိ သုခံ ဗလံ.

“For those giving gifts to the foremost, foremost merit increases; foremost their lifespan and beauty, fame, renown, happiness, and strength.

‘‘အဂ္ဂဿ ဒါတာ မေဓာဝီ, အဂ္ဂဓမ္မသမာဟိတော;

ဒေဝဘူတော မနုဿော ဝါ, အဂ္ဂပ္ပတ္တော ပမောဒတီ’’တိ.

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

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This meaning too was spoken by the Blessed One, so I have heard. The First.

၂. ဇီဝိကသုတ္တံ

The Sutta on Livelihood

၉၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘အန္တမိဒံ, ဘိက္ခဝေ, ဇီဝိကာနံ ယဒိဒံ ပိဏ္ဍောလျံ. အဘိသာပေါယံ, ဘိက္ခဝေ, လောကသ္မိံ – ‘ပိဏ္ဍောလော ဝိစရသိ ပတ္တပါဏီ’တိ. တဉ္စ ခေါ ဧတံ, ဘိက္ခဝေ, ကုလပုတ္တာ ဥပေန္တိ အတ္ထဝသိကာ, အတ္ထဝသံ ပဋိစ္စ; နေဝ ရာဇာဘိနီတာ, န စောရာဘိနီတာ, န ဣဏဋ္ဋာ, န ဘယဋ္ဋာ, န အာဇီဝိကာပကတာ. အပိ စ ခေါ ‘ဩတိဏ္ဏမှာ ဇာတိယာ ဇရာယ မရဏေန သောကေဟိ ပရိဒေဝေဟိ ဒုက္ခေဟိ ဒေါမနဿေဟိ ဥပါယာသေဟိ ဒုက္ခောတိဏ္ဏာ ဒုက္ခပရေတာ, အပ္ပေဝ နာမ ဣမဿ ကေဝလဿ ဒုက္ခက္ခန္ဓဿ အန္တကိရိယာ ပညာယေထာ’တိ. ဧဝံ ပဗ္ဗဇိတော စာယံ, ဘိက္ခဝေ, ကုလပုတ္တော သော စ ဟောတိ အဘိဇ္ဈာလု ကာမေသု တိဗ္ဗသာရာဂေါ, ဗျာပန္နစိတ္တော ပဒုဋ္ဌမနသင်္ကပ္ပော, မုဋ္ဌဿတိ အသမ္ပဇာနော အသမာဟိတော ဝိဗ္ဘန္တစိတ္တော ပါကတိန္ဒြိယော. သေယျထာပိ, ဘိက္ခဝေ, ဆဝါလာတံ ဥဘတောပဒိတ္တံ မဇ္ဈေ ဂူထဂတံ နေဝ ဂါမေ ကဋ္ဌတ္ထံ ဖရတိ [Pg.256] န အရညေः တထူပမာဟံ, ဘိက္ခဝေ, ဣမံ ပုဂ္ဂလံ ဝဒါမိ ဂိဟိဘောဂါ ပရိဟီနော သာမညတ္ထဉ္စ န ပရိပူရေတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

2. “Bhikkhus, this is the lowest of livelihoods, that is, the alms-round. This is a curse in the world, bhikkhus: ‘You wander about as an alms-gatherer with a bowl in your hand!’ Yet, bhikkhus, sons of good family undertake this for a reason, based on a purpose; not because they have been driven to it by kings or robbers, not because they are in debt or live in fear, not because they have lost their livelihood. Rather, they go forth thinking: ‘We are immersed in birth, aging, and death; in sorrow, lamentation, pain, dejection, and despair. We are immersed in suffering, oppressed by suffering. Surely an end of this whole mass of suffering can be made known!’ But if, having gone forth thus, that son of good family is covetous, with intense lust for sensual pleasures, with a mind of ill will and corrupt intentions, with lapsed mindfulness and no clear comprehension, unconcentrated, with a bewildered mind, with faculties unrestrained—I say that person is like a firebrand from a charnel ground, burning at both ends and smeared with dung in the middle, which serves as timber neither in the village nor in the forest. Just so, I say, is this person: he has fallen short of the householder’s enjoyments and does not fulfill the purpose of recluseship.” This is the meaning the Blessed One spoke. Herein, it is said thus:

‘‘ဂိဟိဘောဂါ ပရိဟီနော, သာမညတ္ထဉ္စ ဒုဗ္ဘဂေါ;

ပရိဓံသမာနော ပကိရေတိ, ဆဝါလာတံဝ နဿတိ.

91. “Fallen short of the householder's enjoyments and unfortunate in the purpose of recluseship, he falls to ruin and is scattered, perishing like a firebrand from a charnel ground.

‘‘ကာသာဝကဏ္ဌာ ဗဟဝေါ, ပါပဓမ္မာ အသညတာ;

ပါပါ ပါပေဟိ ကမ္မေဟိ, နိရယံ တေ ဥပပဇ္ဇရေ.

“Many with saffron robes around their necks are of evil nature and unrestrained. The evil, through their evil deeds, are reborn in hell.

‘‘သေယျော အယောဂုဠော ဘုတ္တော, တတ္တော အဂ္ဂိသိခူပမော;

ယဉ္စေ ဘုဉ္ဇေယျ ဒုဿီလော, ရဋ္ဌပိဏ္ဍမသညတော’’တိ.

“Better to eat an iron ball, heated and like a flame of fire, than that an immoral and unrestrained person should eat the country’s alms-food.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This meaning too was spoken by the Blessed One, so I have heard. The Second.

၃. သံဃာဋိကဏ္ဏသုတ္တံ

The Sutta on the Corner of the Robe

၉၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant—thus have I heard:

‘‘သံဃာဋိကဏ္ဏေ စေပိ, ဘိက္ခဝေ, ဘိက္ခု ဂဟေတွာ ပိဋ္ဌိတော ပိဋ္ဌိတော အနုဗန္ဓော အဿ ပါဒေ ပါဒံ နိက္ခိပန္တော, သော စ ဟောတိ အဘိဇ္ဈာလု ကာမေသု တိဗ္ဗသာရာဂေါ ဗျာပန္နစိတ္တော ပဒုဋ္ဌမနသင်္ကပ္ပော မုဋ္ဌဿတိ အသမ္ပဇာနော အသမာဟိတော ဝိဗ္ဘန္တစိတ္တော ပါကတိန္ဒြိယော; အထ ခေါ သော အာရကာဝ မယှံ, အဟဉ္စ တဿ. တံ ကိဿ ဟေတု? ဓမ္မဉှိ သော, ဘိက္ခဝေ, ဘိက္ခု န ပဿတိ. ဓမ္မံ အပဿန္တော န မံ ပဿတိ.

3. “Even if, bhikkhus, a bhikkhu were to take hold of the corner of my outer robe and follow close behind, treading in my very footsteps, yet if he is covetous, with intense lust for sensual pleasures, with a mind of ill will, with corrupt intentions, with lapsed mindfulness and no clear comprehension, unconcentrated, with a bewildered mind, and with faculties unrestrained—then he is far from me, and I am far from him. For what reason? Because, bhikkhus, that bhikkhu does not see the Dhamma. Not seeing the Dhamma, he does not see me.

‘‘ယောဇနသတေ စေပိ သော, ဘိက္ခဝေ, ဘိက္ခု ဝိဟရေယျ. သော စ ဟောတိ အနဘိဇ္ဈာလု ကာမေသု န တိဗ္ဗသာရာဂေါ အဗျာပန္နစိတ္တော အပဒုဋ္ဌမနသင်္ကပ္ပော ဥပဋ္ဌိတဿတိ သမ္ပဇာနော သမာဟိတော ဧကဂ္ဂစိတ္တော သံဝုတိန္ဒြိယော; အထ ခေါ သော သန္တိကေဝ မယှံ, အဟဉ္စ တဿ. တံ ကိဿ ဟေတု? ဓမ္မံ ဟိ သော, ဘိက္ခဝေ, ဘိက္ခု ပဿတိ; ဓမ္မံ ပဿန္တော မံ ပဿတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Even if, monks, that monk were to live a hundred yojanas away, yet if he is not covetous, without intense passion for sensual pleasures, with a mind free of ill will, with uncorrupted mental intentions, with mindfulness established, clearly comprehending, concentrated, with a one-pointed mind, and with senses restrained—then he is near to me, and I am near to him. For what reason? Because, monks, that monk sees the Dhamma; seeing the Dhamma, he sees me.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘အနုဗန္ဓောပိ စေ အဿ, မဟိစ္ဆော စ ဝိဃာတဝါ;

ဧဇာနုဂေါ အနေဇဿ, နိဗ္ဗုတဿ အနိဗ္ဗုတော;

ဂိဒ္ဓေါ သော ဝီတဂေဓဿ, ပဿ ယာဝဉ္စ အာရကာ.

“Though following close behind, one of great wishes, given to vexation; the agitated follower of the unagitated, the unquenched of the quenched, the greedy of the greedless one—see how far away he is!

‘‘ယော [Pg.257] စ ဓမ္မမဘိညာယ, ဓမ္မမညာယ ပဏ္ဍိတော;

ရဟဒေါဝ နိဝါတေ စ, အနေဇော ဝူပသမ္မတိ.

“But the wise one who, having directly known and understood the Dhamma, is untrembling and at peace, like a lake in a windless place.

‘‘အနေဇော သော အနေဇဿ, နိဗ္ဗုတဿ စ နိဗ္ဗုတော;

အဂိဒ္ဓေါ ဝီတဂေဓဿ, ပဿ ယာဝဉ္စ သန္တိကေ’’တိ.

“The unagitated one of the unagitated, the quenched of the quenched, the ungreedy of the one free from greed—see how near he is!”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This meaning too was spoken by the Blessed One, so I have heard. The third.

၄. အဂ္ဂိသုတ္တံ

4. The Fires

၉၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

93. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တယောမေ, ဘိက္ခဝေ, အဂ္ဂီ. ကတမေ တယော? ရာဂဂ္ဂိ, ဒေါသဂ္ဂိ, မောဟဂ္ဂိ – ဣမေ ခေါ, ဘိက္ခဝေ, တယော အဂ္ဂီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, there are these three fires. What three? The fire of lust, the fire of hatred, and the fire of delusion. These, monks, are the three fires.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘ရာဂဂ္ဂိ ဒဟတိ မစ္စေ, ရတ္တေ ကာမေသု မုစ္ဆိတေ;

ဒေါသဂ္ဂိ ပန ဗျာပန္နေ, နရေ ပါဏာတိပါတိနော.

“The fire of lust burns mortals impassioned and infatuated with sensual pleasures; but the fire of hatred burns malicious people, those who destroy living beings.

‘‘မောဟဂ္ဂိ ပန သမ္မူဠှေ, အရိယဓမ္မေ အကောဝိဒေ;

ဧတေ အဂ္ဂီ အဇာနန္တာ, သက္ကာယာဘိရတာ ပဇာ.

“And the fire of delusion burns the bewildered, those unskilled in the noble Dhamma. Not knowing these fires, this generation delights in personal identity.

‘‘တေ ဝဍ္ဎယန္တိ နိရယံ, တိရစ္ဆာနဉ္စ ယောနိယော;

အသုရံ ပေတ္တိဝိသယံ, အမုတ္တာ မာရဗန္ဓနာ.

“They swell the hells, the animal realm, the sphere of ghosts, and the host of asuras; they are not released from Māra’s bonds.

‘‘ယေ စ ရတ္တိန္ဒိဝါ ယုတ္တာ, သမ္မာသမ္ဗုဒ္ဓသာသနေ;

တေ နိဗ္ဗာပေန္တိ ရာဂဂ္ဂိံ, နိစ္စံ အသုဘသညိနော.

“But those who are devoted day and night to the teaching of the Perfectly Enlightened One—they, ever perceiving the foul, extinguish the fire of lust.

‘‘ဒေါသဂ္ဂိံ ပန မေတ္တာယ, နိဗ္ဗာပေန္တိ နရုတ္တမာ;

မောဟဂ္ဂိံ ပန ပညာယ, ယာယံ နိဗ္ဗေဓဂါမိနီ.

“The best of men extinguish the fire of hatred with loving-kindness; and the fire of delusion with the wisdom that leads to penetration.

‘‘တေ နိဗ္ဗာပေတွာ နိပကာ, ရတ္တိန္ဒိဝမတန္ဒိတာ;

အသေသံ ပရိနိဗ္ဗန္တိ, အသေသံ ဒုက္ခမစ္စဂုံ.

“Having extinguished them, the prudent ones, unwearying day and night, attain final Nibbāna without remainder; they have overcome all suffering without remainder.

‘‘အရိယဒ္ဒသာ ဝေဒဂုနော, သမ္မဒညာယ ပဏ္ဍိတာ;

ဇာတိက္ခယမဘိညာယ, နာဂစ္ဆန္တိ ပုနဗ္ဘဝ’’န္တိ.

“Seers of the noble, knowers of the lore, wise through perfect understanding, having directly known the destruction of birth, they come no more to renewed existence.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This meaning too was spoken by the Blessed One, so I have heard. The fourth.

၅. ဥပပရိက္ခသုတ္တံ

5. Close Examination

၉၄. ဝုတ္တဉှေတံ [Pg.258] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

94. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တထာ တထာ, ဘိက္ခဝေ, ဘိက္ခု ဥပပရိက္ခေယျ ယထာ ယထာဿ ဥပပရိက္ခတော ဗဟိဒ္ဓါ စဿ ဝိညာဏံ အဝိက္ခိတ္တံ အဝိသဋံ အဇ္ဈတ္တံ အသဏ္ဌိတံ အနုပါဒါယ န ပရိတဿေယျ. ဗဟိဒ္ဓါ, ဘိက္ခဝေ, ဝိညာဏေ အဝိက္ခိတ္တေ အဝိသဋေ သတိ အဇ္ဈတ္တံ အသဏ္ဌိတေ အနုပါဒါယ အပရိတဿတော အာယတိံ ဇာတိဇရာမရဏဒုက္ခသမုဒယသမ္ဘဝေါ န ဟောတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, a monk should examine in such a way that while he is examining, his consciousness is not scattered and dispersed externally and not established internally, and being free from clinging, he is not agitated. When, monks, a monk’s consciousness is not scattered and dispersed externally and not established internally, and being free from clinging, he is not agitated, for him there is no origin for the future arising of the suffering of birth, aging, and death.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘သတ္တသင်္ဂပ္ပဟီနဿ, နေတ္တိစ္ဆိန္နဿ ဘိက္ခုနော;

ဝိက္ခီဏော ဇာတိသံသာရော, နတ္ထိ တဿ ပုနဗ္ဘဝေါ’’တိ.

“For the monk who has abandoned the seven attachments, who has cut off the guide, the round of births is exhausted; for him there is no renewed existence.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning too was spoken by the Blessed One, so I have heard. The fifth.

၆. ကာမူပပတ္တိသုတ္တံ

6. Sensual Rebirths

၉၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

95. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘တိဿော ဣမာ, ဘိက္ခဝေ, ကာမူပပတ္တိယော. ကတမာ တိဿော? ပစ္စုပဋ္ဌိတကာမာ, နိမ္မာနရတိနော, ပရနိမ္မိတဝသဝတ္တိနော – ဣမာ ခေါ, ဘိက္ခဝေ, တိဿော ကာမူပပတ္တိယော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, there are these three kinds of sensual rebirth. What three? There are beings for whom sensual pleasures are at hand; there are the devas who delight in their own creations; and there are the devas who wield power over the creations of others. These, monks, are the three kinds of sensual rebirth.” This is the meaning the Blessed One stated. In connection with this, it was said:

‘‘ပစ္စုပဋ္ဌိတကာမာ စ, ယေ ဒေဝါ ဝသဝတ္တိနော;

နိမ္မာနရတိနော ဒေဝါ, ယေ စညေ ကာမဘောဂိနော;

ဣတ္ထဘာဝညထာဘာဝံ, သံသာရံ နာတိဝတ္တရေ.

“Those for whom sensual pleasures are at hand, the devas who wield power, the devas who delight in their own creations, and whatever other beings enjoy sensual pleasures—none transcend the round of existence, becoming this or that.

‘‘ဧတမာဒီနဝံ ဉတွာ, ကာမဘောဂေသု ပဏ္ဍိတော;

သဗ္ဗေ ပရိစ္စဇေ ကာမေ, ယေ ဒိဗ္ဗာ ယေ စ မာနုသာ.

“Having understood this danger in sensual enjoyments, the wise person should abandon all sensual pleasures, both the divine and the human.

‘‘ပိယရူပသာတဂဓိတံ, ဆေတွာ သောတံ ဒုရစ္စယံ;

အသေသံ ပရိနိဗ္ဗန္တိ, အသေသံ ဒုက္ခမစ္စဂုံ.

“Having cut the hard-to-cross stream of greed for what is dear and pleasant, they attain final Nibbāna without remainder; they have overcome all suffering without remainder.

‘‘အရိယဒ္ဒသာ ဝေဒဂုနော, သမ္မဒညာယ ပဏ္ဍိတာ;

ဇာတိက္ခယမဘိညာယ, နာဂစ္ဆန္တိ ပုနဗ္ဘဝ’’န္တိ.

“Seers of the noble, knowers of the lore, wise through perfect understanding, having directly known the destruction of birth, they come no more to renewed existence.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning too was spoken by the Blessed One, so I have heard. The sixth.

၇. ကာမယောဂသုတ္တံ

7. The Yoke of Sensual Desire

၉၆. ဝုတ္တဉှေတံ [Pg.259] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

96. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ကာမယောဂယုတ္တော, ဘိက္ခဝေ, ဘဝယောဂယုတ္တော အာဂါမီ ဟောတိ အာဂန္တာ ဣတ္ထတ္တံ. ကာမယောဂဝိသံယုတ္တော, ဘိက္ခဝေ, ဘဝယောဂယုတ္တော အနာဂါမီ ဟောတိ အနာဂန္တာ ဣတ္ထတ္တံ. ကာမယောဂဝိသံယုတ္တော, ဘိက္ခဝေ, ဘဝယောဂဝိသံယုတ္တော အရဟာ ဟောတိ, ခီဏာသဝေါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Monks, one yoked to the yoke of sensual desire and yoked to the yoke of becoming is a returner, one who comes back to this state of being. Monks, one disjoined from the yoke of sensual desire but yoked to the yoke of becoming is a non-returner, one who does not come back to this state of being. Monks, one disjoined from the yoke of sensual desire and disjoined from the yoke of becoming is an arahant, one whose taints are destroyed.” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘ကာမယောဂေန သံယုတ္တာ, ဘဝယောဂေန စူဘယံ;

သတ္တာ ဂစ္ဆန္တိ သံသာရံ, ဇာတိမရဏဂါမိနော.

“Yoked by the yoke of sensual desire and by the yoke of becoming, both, beings fare on through saṃsāra, subject to birth and death.”

‘‘ယေ စ ကာမေ ပဟန္တွာန, အပ္ပတ္တာ အာသဝက္ခယံ;

ဘဝယောဂေန သံယုတ္တာ, အနာဂါမီတိ ဝုစ္စရေ.

“But those who have abandoned sensual pleasures without having reached the destruction of the taints, being yoked to the yoke of becoming, are called non-returners.”

‘‘ယေ စ ခေါ ဆိန္နသံသယာ, ခီဏမာနပုနဗ္ဘဝါ;

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

“But those who have cut off doubt, whose conceit and renewed existence are destroyed—they have indeed gone beyond in the world, those who have reached the destruction of the taints.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning too was spoken by the Blessed One, so I have heard. The seventh.

ကလျာဏသီလသုတ္တံ

Admirable Virtue

၉၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

97. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ကလျာဏသီလော, ဘိက္ခဝေ, ဘိက္ခု ကလျာဏဓမ္မော ကလျာဏပညော ဣမသ္မိံ ဓမ္မဝိနယေ ‘ကေဝလီ ဝုသိတဝါ ဥတ္တမပုရိသော’တိ ဝုစ္စတိ –

“Monks, a monk of admirable virtue, admirable qualities, and admirable wisdom is called in this Dhamma and Discipline ‘a perfect one, one who has lived the holy life, a supreme person.’”

‘‘ကထဉ္စ, ဘိက္ခဝေ, ဘိက္ခု ကလျာဏသီလော ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သီလဝါ ဟောတိ, ပါတိမောက္ခသံဝရသံဝုတော ဝိဟရတိ, အာစာရဂေါစရသမ္ပန္နော အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီ, သမာဒါယ သိက္ခတိ သိက္ခာပဒေသု. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ကလျာဏသီလော ဟောတိ. ဣတိ ကလျာဏသီလော.

“And how, bhikkhus, is a bhikkhu of admirable virtue? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in the slightest faults. He trains by undertaking the training rules. It is in this way, bhikkhus, that a bhikkhu is of admirable virtue. Thus he is of admirable virtue.”

‘‘ကလျာဏဓမ္မော [Pg.260] စ ကထံ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု သတ္တန္နံ ဗောဓိပက္ခိယာနံ ဓမ္မာနံ ဘာဝနာနုယောဂမနုယုတ္တော ဝိဟရတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ကလျာဏဓမ္မော ဟောတိ. ဣတိ ကလျာဏသီလော, ကလျာဏဓမ္မော.

“And how is he of admirable qualities? Here, bhikkhus, a bhikkhu dwells devoted to developing the seven sets of states pertaining to enlightenment. It is in this way, bhikkhus, that a bhikkhu is of admirable qualities. Thus he is of admirable virtue and of admirable qualities.”

‘‘ကလျာဏပညော စ ကထံ ဟောတိ? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ကလျာဏပညော ဟောတိ.

“And how is he of admirable wisdom? Here, bhikkhus, with the destruction of the taints, a bhikkhu in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. It is in this way, bhikkhus, that a bhikkhu is of admirable wisdom.”

‘‘ဣတိ ကလျာဏသီလော ကလျာဏဓမ္မော ကလျာဏပညော ဣမသ္မိံ ဓမ္မဝိနယေ ‘ကေဝလီ ဝုသိတဝါ ဥတ္တမပုရိသော’တိ ဝုစ္စတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Thus, being of admirable virtue, admirable qualities, and admirable wisdom, in this Dhamma and Discipline he is called ‘a perfect one, one who has lived the holy life, a supreme person.’” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘ယဿ ကာယေန ဝါစာယ, မနသာ နတ္ထိ ဒုက္ကဋံ;

တံ ဝေ ကလျာဏသီလောတိ, အာဟု ဘိက္ခုံ ဟိရီမနံ.

“One who has done no wrong by body, speech, or mind—that conscientious bhikkhu they call one of admirable virtue.”

‘‘ယဿ ဓမ္မာ သုဘာဝိတာ, သတ္တ သမ္ဗောဓိဂါမိနော;

တံ ဝေ ကလျာဏဓမ္မောတိ, အာဟု ဘိက္ခုံ အနုဿဒံ.

“One for whom the qualities are well developed, the seven that lead to full enlightenment—that humble bhikkhu they call one of admirable qualities.”

‘‘ယော ဒုက္ခဿ ပဇာနာတိ, ဣဓေဝ ခယမတ္တနော;

တံ ဝေ ကလျာဏပညောတိ, အာဟု ဘိက္ခုံ အနာသဝံ.

“One who understands right here the destruction of his own suffering—that taintless bhikkhu they call one of admirable wisdom.”

‘‘တေဟိ ဓမ္မေဟိ သမ္ပန္နံ, အနီဃံ ဆိန္နသံသယံ;

အသိတံ သဗ္ဗလောကဿ, အာဟု သဗ္ဗပဟာယိန’’န္တိ.

“Endowed with these qualities, untroubled, with doubt cut off, unattached to the entire world, they call him one who has abandoned all.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This too is the meaning spoken by the Blessed One, so I have heard. Eighth.

၉. ဒါနသုတ္တံ

9. The Discourse on Giving

၉၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

98. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဒွေမာနိ, ဘိက္ခဝေ, ဒါနာနိ – အာမိသဒါနဉ္စ ဓမ္မဒါနဉ္စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ ဒါနာနံ ယဒိဒံ – ဓမ္မဒါနံ.

“Bhikkhus, there are these two kinds of giving: the giving of material things and the giving of the Dhamma. Of these two kinds of giving, this is the foremost, namely, the giving of the Dhamma.

‘‘ဒွေမေ, ဘိက္ခဝေ, သံဝိဘာဂါ – အာမိသသံဝိဘာဂေါ စ ဓမ္မသံဝိဘာဂေါ စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ သံဝိဘာဂါနံ ယဒိဒံ – ဓမ္မသံဝိဘာဂေါ.

“Bhikkhus, there are these two kinds of sharing: the sharing of material things and the sharing of the Dhamma. Of these two kinds of sharing, this is the foremost, namely, the sharing of the Dhamma.

‘‘ဒွေမေ[Pg.261], ဘိက္ခဝေ, အနုဂ္ဂဟာ – အာမိသာနုဂ္ဂဟော စ ဓမ္မာနုဂ္ဂဟော စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ အနုဂ္ဂဟာနံ ယဒိဒံ – ဓမ္မာနုဂ္ဂဟော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these two kinds of help: help with material things and help with the Dhamma. Of these two kinds of help, this is the foremost, namely, help with the Dhamma.” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘ယမာဟု ဒါနံ ပရမံ အနုတ္တရံ, ယံ သံဝိဘာဂံ ဘဂဝါ အဝဏ္ဏယိ ;

အဂ္ဂမှိ ခေတ္တမှိ ပသန္နစိတ္တော, ဝိညူ ပဇာနံ ကော န ယဇေထ ကာလေ.

“That which they call the supreme, unsurpassed gift, that sharing which the Blessed One praised: what wise person, understanding this, with a confident mind in the foremost field, would not make an offering at the proper time?

‘‘ယေ စေဝ ဘာသန္တိ သုဏန္တိ စူဘယံ, ပသန္နစိတ္တာ သုဂတဿ သာသနေ;

တေသံ သော အတ္ထော ပရမော ဝိသုဇ္ဈတိ, ယေ အပ္ပမတ္တာ သုဂတဿ သာသနေ’’တိ.

“For those who both speak and listen with confident minds in the teaching of the Well-Farer, and who are heedful in that teaching, for them the supreme benefit is perfectly purified.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This too is the meaning spoken by the Blessed One, so I have heard. Ninth.

၁၀. တေဝိဇ္ဇသုတ္တံ

10. The Discourse on the Threefold True Knowledge

၉၉. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

99. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဓမ္မေနာဟံ, ဘိက္ခဝေ, တေဝိဇ္ဇံ ဗြာဟ္မဏံ ပညာပေမိ, နာညံ လပိတလာပနမတ္တေန.

“Bhikkhus, it is in accordance with the Dhamma that I declare a brahmin to be one with the threefold true knowledge, not another who is such by mere chatter and prattle.

‘‘ကထဉ္စာဟံ, ဘိက္ခဝေ, ဓမ္မေန တေဝိဇ္ဇံ ဗြာဟ္မဏံ ပညာပေမိ, နာညံ လပိတလာပနမတ္တေန? ဣဓ, ဘိက္ခဝေ, ဘိက္ခု အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရတိ, သေယျထိဒံ – ဧကမ္ပိ ဇာတိံ ဒွေပိ ဇာတိယော တိဿောပိ ဇာတိယော စတဿောပိ ဇာတိယော ပဉ္စပိ ဇာတိယော ဒသပိ ဇာတိယော ဝီသမ္ပိ ဇာတိယော တိံသမ္ပိ ဇာတိယော စတ္တာလီသမ္ပိ ဇာတိယော ပညာသမ္ပိ ဇာတိယော ဇာတိသတမ္ပိ ဇာတိသဟဿမ္ပိ ဇာတိသတသဟဿမ္ပိ အနေကေပိ သံဝဋ္ဋကပ္ပေ အနေကေပိ ဝိဝဋ္ဋကပ္ပေ အနေကေပိ သံဝဋ္ဋဝိဝဋ္ဋကပ္ပေ – ‘အမုတြာသိံ ဧဝံနာမော ဧဝံဂေါတ္တော ဧဝံဝဏ္ဏော ဧဝမာဟာရော ဧဝံသုခဒုက္ခပ္ပဋိသံဝေဒီ ဧဝမာယုပရိယန္တော. သော တတော စုတော အမုတြ ဥဒပါဒိံ. တတြာပါသိံ ဧဝံနာမော ဧဝံဂေါတ္တော ဧဝံဝဏ္ဏော ဧဝမာဟာရော ဧဝံသုခဒုက္ခပ္ပဋိသံဝေဒီ ဧဝမာယုပရိယန္တော. သော တတော စုတော ဣဓူပပန္နော’တိ[Pg.262]. ဣတိ သာကာရံ သဥဒ္ဒေသံ အနေကဝိဟိတံ ပုဗ္ဗေနိဝါသံ အနုဿရတိ. အယမဿ ပဌမာ ဝိဇ္ဇာ အဓိဂတာ ဟောတိ, အဝိဇ္ဇာ ဝိဟတာ, ဝိဇ္ဇာ ဥပ္ပန္နာ, တမော ဝိဟတော, အာလောကော ဥပ္ပန္နော, ယထာ တံ အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော.

“And how, bhikkhus, do I declare a brahmin to be one with the threefold true knowledge in accordance with the Dhamma, not another who is such by mere chatter and prattle? Here, bhikkhus, a bhikkhu recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span. Passing away from there, I was reborn elsewhere. There too I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span. Passing away from there, I have been reborn here.’ Thus he recollects his manifold past lives with their aspects and details. This is the first true knowledge that he has attained. Ignorance has been dispelled and true knowledge has arisen; darkness has been dispelled and light has arisen, as happens for one who dwells heedful, ardent, and resolute.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန သတ္တေ ပဿတိ စဝမာနေ ဥပပဇ္ဇမာနေ ဟီနေ ပဏီတေ သုဝဏ္ဏေ ဒုဗ္ဗဏ္ဏေ, သုဂတေ ဒုဂ္ဂတေ ယထာကမ္မူပဂေ သတ္တေ ပဇာနာတိ – ‘ဣမေ ဝတ ဘောန္တော သတ္တာ ကာယဒုစ္စရိတေန သမန္နာဂတာ ဝစီဒုစ္စရိတေန သမန္နာဂတာ မနောဒုစ္စရိတေန သမန္နာဂတာ အရိယာနံ ဥပဝါဒကာ မိစ္ဆာဒိဋ္ဌိကာ မိစ္ဆာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ အပါယံ ဒုဂ္ဂတိံ ဝိနိပါတံ နိရယံ ဥပပန္နာ. ဣမေ ဝါ ပန ဘောန္တော သတ္တာ ကာယသုစရိတေန သမန္နာဂတာ ဝစီသုစရိတေန သမန္နာဂတာ မနောသုစရိတေန သမန္နာဂတာ အရိယာနံ အနုပဝါဒကာ သမ္မာဒိဋ္ဌိကာ သမ္မာဒိဋ္ဌိကမ္မသမာဒါနာ. တေ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပန္နာ’တိ. ဣတိ ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန သတ္တေ ပဿတိ စဝမာနေ ဥပပဇ္ဇမာနေ ဟီနေ ပဏီတေ သုဝဏ္ဏေ ဒုဗ္ဗဏ္ဏေ, သုဂတေ ဒုဂ္ဂတေ ယထာကမ္မူပဂေ သတ္တေ ပဇာနာတိ. အယမဿ ဒုတိယာ ဝိဇ္ဇာ အဓိဂတာ ဟောတိ, အဝိဇ္ဇာ ဝိဟတာ, ဝိဇ္ဇာ ဥပ္ပန္နာ, တမော ဝိဟတော, အာလောကော ဥပ္ပန္နော, ယထာ တံ အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော.

“Again, bhikkhus, with the divine eye, which is purified and surpasses the human, a bhikkhu sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate. He understands how beings fare according to their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions under the influence of wrong view—with the breakup of the body, after death, have been reborn in a state of deprivation, in a bad destination, in the lower world, in hell. But these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook actions under the influence of right view—with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma. This is the second true knowledge that he has attained. Ignorance has been dispelled and true knowledge has arisen; darkness has been dispelled and light has arisen, as happens for one who dwells heedful, ardent, and resolute.”

‘‘ပုန စပရံ, ဘိက္ခဝေ, ဘိက္ခု အာသဝါနံ ခယာ အနာသဝံ စေတောဝိမုတ္တိံ ပညာဝိမုတ္တိံ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယမဿ တတိယာ ဝိဇ္ဇာ အဓိဂတာ ဟောတိ, အဝိဇ္ဇာ ဝိဟတာ, ဝိဇ္ဇာ ဥပ္ပန္နာ, တမော ဝိဟတော, အာလောကော ဥပ္ပန္နော, ယထာ တံ အပ္ပမတ္တဿ အာတာပိနော ပဟိတတ္တဿ ဝိဟရတော. ဧဝံ ခေါ အဟံ, ဘိက္ခဝေ, ဓမ္မေန တေဝိဇ္ဇံ ဗြာဟ္မဏံ ပညာပေမိ, နာညံ လပိတလာပနမတ္တေနာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Again, bhikkhus, with the destruction of the taints, a bhikkhu in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge. This is the third true knowledge that he has attained. Ignorance has been dispelled and true knowledge has arisen; darkness has been dispelled and light has arisen, as happens for one who dwells heedful, ardent, and resolute. It is in this way, bhikkhus, that I declare a brahmin to be one with the threefold true knowledge in accordance with the Dhamma, not one who is such by mere chatter and prattle.” This is the meaning the Blessed One spoke. In reference to this it is said:

‘‘ပုဗ္ဗေနိဝါသံ ယောဝေဒိ, သဂ္ဂါပါယဉ္စ ပဿတိ;

အထော ဇာတိက္ခယံ ပတ္တော, အဘိညာဝေါသိတော မုနိ.

“The sage who knows his past lives, who sees the heavens and the planes of woe, and has reached the destruction of birth, has culminated in direct knowledge.”

‘‘ဧတာဟိ [Pg.263] တီဟိ ဝိဇ္ဇာဟိ, တေဝိဇ္ဇော ဟောတိ ဗြာဟ္မဏော;

တမဟံ ဝဒါမိ တေဝိဇ္ဇံ, နာညံ လပိတလာပန’’န္တိ.

“By these three true knowledges a brahmin is one with the threefold true knowledge. Him I call one with the threefold true knowledge, not another who is a mere chatterer and prattler.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This too is the meaning spoken by the Blessed One, so I have heard. Tenth.

ပဉ္စမော ဝဂ္ဂေါ နိဋ္ဌိတော.

The Fifth Chapter is finished.

တဿုဒ္ဒါနံ –

Its summary:

ပသာဒ ဇီဝိတ သံဃာဋိ, အဂ္ဂိ ဥပပရိက္ခယာ;

ဥပပတ္တိ ကာမ ကလျာဏံ, ဒါနံ ဓမ္မေန တေ ဒသာတိ.

Confidence, life, the outer robe, fire, defilement, and destruction; rebirth, sensual desire, the admirable, giving, and by the Dhamma—these are the ten.

တိကနိပါတော နိဋ္ဌိတော.

The Book of Threes is finished.

၄. စတုက္ကနိပါတော

The Book of Fours

၁. ဗြာဟ္မဏဓမ္မယာဂသုတ္တံ

The Brahmin’s Dhamma Sacrifice

၁၀၀. ဝုတ္တဉှေတံ [Pg.264] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

4. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘အဟမသ္မိ, ဘိက္ခဝေ, ဗြာဟ္မဏော ယာစယောဂေါ သဒါ ပယတပါဏိ အန္တိမဒေဟဓရော အနုတ္တရော ဘိသက္ကော သလ္လကတ္တော. တဿ မေ တုမှေ ပုတ္တာ ဩရသာ မုခတော ဇာတာ ဓမ္မဇာ ဓမ္မနိမ္မိတာ ဓမ္မဒါယာဒါ, နော အာမိသဒါယာဒါ.

1. “Bhikkhus, I am a brahmin, ever accessible to entreaties, with hands ever washed, bearing my final body, the unsurpassed physician and surgeon. You are my own legitimate sons, born from my mouth, born of the Dhamma, fashioned by the Dhamma, heirs to the Dhamma, not heirs to material things.”

‘‘ဒွေမာနိ, ဘိက္ခဝေ, ဒါနာနိ – အာမိသဒါနဉ္စ ဓမ္မဒါနဉ္စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ ဒါနာနံ ယဒိဒံ – ဓမ္မဒါနံ.

100. “Bhikkhus, there are these two gifts: the gift of material things and the gift of the Dhamma. Of these two gifts, bhikkhus, this is the foremost, namely, the gift of the Dhamma.”

‘‘ဒွေမေ, ဘိက္ခဝေ, သံဝိဘာဂါ – အာမိသသံဝိဘာဂေါ စ ဓမ္မသံဝိဘာဂေါ စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ သံဝိဘာဂါနံ ယဒိဒံ – ဓမ္မသံဝိဘာဂေါ.

“Bhikkhus, there are these two kinds of sharing: the sharing of material things and the sharing of the Dhamma. Of these two kinds of sharing, bhikkhus, this is the foremost, namely, the sharing of the Dhamma.”

‘‘ဒွေမေ, ဘိက္ခဝေ, အနုဂ္ဂဟာ – အာမိသာနုဂ္ဂဟော စ ဓမ္မာနုဂ္ဂဟော စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ အနုဂ္ဂဟာနံ ယဒိဒံ – ဓမ္မာနုဂ္ဂဟော.

“Bhikkhus, there are these two kinds of assistance: material assistance and Dhamma assistance. Of these two kinds of assistance, bhikkhus, this is the foremost, namely, Dhamma assistance.”

‘‘ဒွေမေ, ဘိက္ခဝေ, ယာဂါ – အာမိသယာဂေါ စ ဓမ္မယာဂေါ စ. ဧတဒဂ္ဂံ, ဘိက္ခဝေ, ဣမေသံ ဒွိန္နံ ယာဂါနံ ယဒိဒံ – ဓမ္မယာဂေါ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these two sacrifices: the material sacrifice and the Dhamma sacrifice. Of these two sacrifices, bhikkhus, this is the foremost, namely, the Dhamma sacrifice.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘ယော ဓမ္မယာဂံ အယဇီ အမစ္ဆရီ, တထာဂတော သဗ္ဗဘူတာနုကမ္ပီ ;

တံ တာဒိသံ ဒေဝမနုဿသေဋ္ဌံ, သတ္တာ နမဿန္တိ ဘဝဿ ပါရဂု’’န္တိ.

“He who has offered the Dhamma sacrifice, free from selfishness, the Tathagata, compassionate to all beings; that one, such a one, supreme among gods and humans, beings venerate, the one who has gone beyond becoming.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဌမံ.

This too is the meaning that was spoken by the Blessed One, so I have heard. First.

၂. သုလဘသုတ္တံ

Easily Obtained

၁၀၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘စတ္တာရိမာနိ, ဘိက္ခဝေ, အပ္ပာနိ စေဝ သုလဘာနိ စ, တာနိ စ အနဝဇ္ဇာနိ. ကတမာနိ စတ္တာရိ? ပံသုကူလံ, ဘိက္ခဝေ, စီဝရာနံ အပ္ပဉ္စ သုလဘဉ္စ, တဉ္စ အနဝဇ္ဇံ. ပိဏ္ဍိယာလောပေါ[Pg.265], ဘိက္ခဝေ, ဘောဇနာနံ အပ္ပဉ္စ သုလဘဉ္စ, တဉ္စ အနဝဇ္ဇံ. ရုက္ခမူလံ, ဘိက္ခဝေ, သေနာသနာနံ အပ္ပဉ္စ သုလဘဉ္စ, တဉ္စ အနဝဇ္ဇံ. ပူတိမုတ္တံ, ဘိက္ခဝေ, ဘေသဇ္ဇာနံ အပ္ပဉ္စ သုလဘဉ္စ တဉ္စ အနဝဇ္ဇံ. ဣမာနိ ခေါ, ဘိက္ခဝေ, စတ္တာရိ အပ္ပာနိ စေဝ သုလဘာနိ စ, တာနိ စ အနဝဇ္ဇာနိ. ယတော ခေါ, ဘိက္ခဝေ, ဘိက္ခု အပ္ပေန စ တုဋ္ဌော ဟောတိ သုလဘေန စ (အနဝဇ္ဇေန စ), ဣမဿာဟံ အညတရံ သာမညင်္ဂန္တိ ဝဒါမီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

2. “Bhikkhus, these four things are trifling, easy to obtain, and blameless. What four? Among robes, bhikkhus, rag-robes are trifling, easy to obtain, and blameless. Among foods, bhikkhus, almsfood is trifling, easy to obtain, and blameless. Among lodgings, bhikkhus, the root of a tree is trifling, easy to obtain, and blameless. Among medicines, bhikkhus, fermented urine is trifling, easy to obtain, and blameless. These, bhikkhus, are the four things that are trifling, easy to obtain, and blameless. When, bhikkhus, a bhikkhu is content with what is trifling and easily obtained, I declare this to be one of the constituents of the ascetic life.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘အနဝဇ္ဇေန တုဋ္ဌဿ, အပ္ပေန သုလဘေန စ;

န သေနာသနမာရဗ္ဘ, စီဝရံ ပါနဘောဇနံ;

ဝိဃာတော ဟောတိ စိတ္တဿ, ဒိသာ နပ္ပဋိဟညတိ.

101. “For one who is content with what is blameless, trifling, and easily obtained, no vexation of mind arises on account of lodging, robes, drink, and food, and his course is unobstructed.

‘‘ယေ စဿ ဓမ္မာ အက္ခာတာ, သာမညဿာနုလောမိကာ;

အဓိဂ္ဂဟိတာ တုဋ္ဌဿ, အပ္ပမတ္တဿ ဘိက္ခုနော’’တိ.

“And those teachings declared by him, which are conformable to the ascetic life, are acquired by the bhikkhu who is content and heedful.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒုတိယံ.

This too is the meaning that was spoken by the Blessed One, so I have heard. Second.

၃. အာသဝက္ခယသုတ္တံ

The Destruction of the Taints

၁၀၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဇာနတောဟံ, ဘိက္ခဝေ, ပဿတော အာသဝါနံ ခယံ ဝဒါမိ, နော အဇာနတော နော အပဿတော. ကိဉ္စ, ဘိက္ခဝေ, ဇာနတော, ကိံ ပဿတော အာသဝါနံ ခယော ဟောတိ? ဣဒံ ဒုက္ခန္တိ, ဘိက္ခဝေ, ဇာနတော ပဿတော အာသဝါနံ ခယော ဟောတိ. အယံ ဒုက္ခသမုဒယောတိ, ဘိက္ခဝေ, ဇာနတော ပဿတော အာသဝါနံ ခယော ဟောတိ. အယံ ဒုက္ခနိရောဓောတိ, ဘိက္ခဝေ, ဇာနတော ပဿတော အာသဝါနံ ခယော ဟောတိ. အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါတိ, ဘိက္ခဝေ, ဇာနတော ပဿတော အာသဝါနံ ခယော ဟောတိ. ဧဝံ ခေါ, ဘိက္ခဝေ, ဇာနတော ဧဝံ ပဿတော အာသဝါနံ ခယော ဟောတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, I declare the destruction of the taints for one who knows and sees, not for one who does not know and see. And for one who knows what, for one who sees what, bhikkhus, is there the destruction of the taints? ‘This is suffering’—for one who knows and sees this, the taints are destroyed. ‘This is the origin of suffering’—for one who knows and sees this, the taints are destroyed. ‘This is the cessation of suffering’—for one who knows and sees this, the taints are destroyed. ‘This is the path leading to the cessation of suffering’—for one who knows and sees this, the taints are destroyed. It is for one who knows thus and sees thus, bhikkhus, that the taints are destroyed.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘သေခဿ သိက္ခမာနဿ, ဥဇုမဂ္ဂါနုသာရိနော;

ခယသ္မိံ ပဌမံ ဉာဏံ, တတော အညာ အနန္တရာ.

“For a trainee who is training, following the direct path, first comes the knowledge in destruction, and immediately after, final knowledge.

‘‘တတော [Pg.266] အညာ ဝိမုတ္တဿ, ဝိမုတ္တိဉာဏမုတ္တမံ;

ဥပ္ပဇ္ဇတိ ခယေ ဉာဏံ, ခီဏာ သံယောဇနာ ဣတိ.

“Then for one liberated by final knowledge, the supreme knowledge of liberation arises, the knowledge in destruction: ‘The fetters are destroyed.’

‘‘န တွေဝိဒံ ကုသီတေန, ဗာလေနမဝိဇာနတာ;

နိဗ္ဗာနံ အဓိဂန္တဗ္ဗံ, သဗ္ဗဂန္ထပ္ပမောစန’’န္တိ.

“But this Nibbāna, the release from all bonds, cannot be attained by one who is lazy, or by a fool who is ignorant.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တတိယံ.

This too is the meaning that was spoken by the Blessed One, so I have heard. The Third.

၄. သမဏဗြာဟ္မဏသုတ္တံ

4. The Discourse on Ascetics and Brahmins

၁၀၃. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

103. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ယေ ဟိ ကေစိ, ဘိက္ခဝေ, သမဏာ ဝါ ဗြာဟ္မဏာ ဝါ ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ နပ္ပဇာနန္တိ; ‘အယံ ဒုက္ခသမုဒယော’တိ ယထာဘူတံ နပ္ပဇာနန္တိ; ‘အယံ ဒုက္ခနိရောဓော’တိ ယထာဘူတံ နပ္ပဇာနန္တိ; ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ နပ္ပဇာနန္တိ – န မေ တေ, ဘိက္ခဝေ, သမဏာ ဝါ ဗြာဟ္မဏာ ဝါ သမဏေသု ဝါ သမဏသမ္မတာ ဗြာဟ္မဏေသု ဝါ ဗြာဟ္မဏသမ္မတာ, န စ ပနေတေ အာယသ္မန္တော သာမညတ္ထံ ဝါ ဗြဟ္မညတ္ထံ ဝါ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရန္တိ.

“Bhikkhus, whatever ascetics or brahmins do not understand as it really is: ‘This is suffering’; do not understand as it really is: ‘This is the origin of suffering’; do not understand as it really is: ‘This is the cessation of suffering’; do not understand as it really is: ‘This is the path leading to the cessation of suffering’—I do not consider them, bhikkhus, to be ascetics among ascetics or brahmins among brahmins. Nor do those venerable ones, in this very life, dwell having for themselves directly known, realized, and attained the goal of asceticism or the goal of brahminhood.

‘‘ယေ စ ခေါ ကေစိ, ဘိက္ခဝေ, သမဏာ ဝါ ဗြာဟ္မဏာ ဝါ ‘ဣဒံ ဒုက္ခ’န္တိ ယထာဘူတံ ပဇာနန္တိ; ‘အယံ ဒုက္ခသမုဒယော’တိ ယထာဘူတံ ပဇာနန္တိ; ‘အယံ ဒုက္ခနိရောဓော’တိ ယထာဘူတံ ပဇာနန္တိ; ‘အယံ ဒုက္ခနိရောဓဂါမိနီ ပဋိပဒါ’တိ ယထာဘူတံ ပဇာနန္တိ – တေ ခေါ မေ, ဘိက္ခဝေ, သမဏာ ဝါ ဗြာဟ္မဏာ ဝါ သမဏေသု စေဝ သမဏသမ္မတာ ဗြာဟ္မဏေသု စ ဗြာဟ္မဏသမ္မတာ, တေ စ ပနာယသ္မန္တော သာမညတ္ထဉ္စ ဗြဟ္မညတ္ထဉ္စ ဒိဋ္ဌေဝ ဓမ္မေ သယံ အဘိညာ သစ္ဆိကတွာ ဥပသမ္ပဇ္ဇ ဝိဟရန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“But, bhikkhus, whatever ascetics or brahmins understand as it really is: ‘This is suffering’; understand as it really is: ‘This is the origin of suffering’; understand as it really is: ‘This is the cessation of suffering’; understand as it really is: ‘This is the path leading to the cessation of suffering’—I consider them, bhikkhus, to be ascetics among ascetics and brahmins among brahmins. And those venerable ones, in this very life, dwell having for themselves directly known, realized, and attained the goal of asceticism and the goal of brahminhood.” This is the meaning the Blessed One spoke. In reference to this, it is said:

‘‘ယေ ဒုက္ခံ နပ္ပဇာနန္တိ, အထော ဒုက္ခဿ သမ္ဘဝံ;

ယတ္ထ စ သဗ္ဗသော ဒုက္ခံ, အသေသံ ဥပရုဇ္ဈတိ;

တဉ္စ မဂ္ဂံ န ဇာနန္တိ, ဒုက္ခူပသမဂါမိနံ.

“Those who do not understand suffering, and the origin of suffering, and where suffering entirely, without remainder, ceases, and do not know the path that leads to the stilling of suffering—

‘‘စေတောဝိမုတ္တိဟီနာ တေ, အထော ပညာဝိမုတ္တိယာ;

အဘဗ္ဗာ တေ အန္တကိရိယာယ, တေ ဝေ ဇာတိဇရူပဂါ.

“—deficient in liberation of mind and also in liberation by wisdom, they are incapable of making an end; they are indeed subject to birth and aging.

‘‘ယေ [Pg.267] စ ဒုက္ခံ ပဇာနန္တိ, အထော ဒုက္ခဿ သမ္ဘဝံ;

ယတ္ထ စ သဗ္ဗသော ဒုက္ခံ, အသေသံ ဥပရုဇ္ဈတိ;

တဉ္စ မဂ္ဂံ ပဇာနန္တိ, ဒုက္ခူပသမဂါမိနံ.

“But those who understand suffering, and the origin of suffering, and where suffering entirely, without remainder, ceases, and who know the path that leads to the stilling of suffering—

‘‘စေတောဝိမုတ္တိသမ္ပန္နာ, အထော ပညာဝိမုတ္တိယာ;

ဘဗ္ဗာ တေ အန္တကိရိယာယ, န တေ ဇာတိဇရူပဂါ’’တိ.

“—endowed with liberation of mind and also with liberation by wisdom, they are capable of making an end; they are not subject to birth and aging.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. စတုတ္ထံ.

This too is the meaning that was spoken by the Blessed One, so I have heard. The Fourth.

၅. သီလသမ္ပန္နသုတ္တံ

5. The Discourse on One Accomplished in Virtue

၁၀၄. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

104. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ယေ တေ, ဘိက္ခဝေ, ဘိက္ခူ သီလသမ္ပန္နာ သမာဓိသမ္ပန္နာ ပညာသမ္ပန္နာ ဝိမုတ္တိသမ္ပန္နာ ဝိမုတ္တိဉာဏဒဿနသမ္ပန္နာ ဩဝါဒကာ ဝိညာပကာ သန္ဒဿကာ သမာဒပကာ သမုတ္တေဇကာ သမ္ပဟံသကာ အလံသမက္ခာတာရော သဒ္ဓမ္မဿ ဒဿနမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမိ; သဝနမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမိ; ဥပသင်္ကမနမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမိ; ပယိရုပါသနမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမိ; အနုဿရဏမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမိ; အနုပဗ္ဗဇ္ဇမ္ပဟံ, ဘိက္ခဝေ, တေသံ ဘိက္ခူနံ ဗဟူပကာရံ ဝဒါမိ. တံ ကိဿ ဟေတု? တထာရူပေ, ဘိက္ခဝေ, ဘိက္ခူ သေဝတော ဘဇတော ပယိရုပါသတော အပရိပူရောပိ သီလက္ခန္ဓော ဘာဝနာပါရိပူရိံ ဂစ္ဆတိ, အပရိပူရောပိ သမာဓိက္ခန္ဓော ဘာဝနာပါရိပူရိံ ဂစ္ဆတိ, အပရိပူရောပိ ပညာက္ခန္ဓော ဘာဝနာပါရိပူရိံ ဂစ္ဆတိ, အပရိပူရောပိ ဝိမုတ္တိက္ခန္ဓော ဘာဝနာပါရိပူရိံ ဂစ္ဆတိ, အပရိပူရောပိ ဝိမုတ္တိဉာဏဒဿနက္ခန္ဓော ဘာဝနာပါရိပူရိံ ဂစ္ဆတိ. ဧဝရူပါ စ တေ, ဘိက္ခဝေ, ဘိက္ခူ သတ္ထာရောတိပိ ဝုစ္စန္တိ, သတ္ထဝါဟာတိပိ ဝုစ္စန္တိ, ရဏဉ္ဇဟာတိပိ ဝုစ္စန္တိ, တမောနုဒါတိပိ ဝုစ္စန္တိ, အာလောကကရာတိပိ ဝုစ္စန္တိ, ဩဘာသကရာတိပိ ဝုစ္စန္တိ, ပဇ္ဇောတကရာတိပိ ဝုစ္စန္တိ, ဥက္ကာဓာရာတိပိ ဝုစ္စန္တိ, ပဘင်္ကရာတိပိ ဝုစ္စန္တိ, အရိယာတိပိ ဝုစ္စန္တိ, စက္ခုမန္တောတိပိ ဝုစ္စန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation; who are admonishers, instructors, explainers, rousers, inciters, and gladdeners, capable of expounding the good Dhamma. I say, bhikkhus, that the sight of such bhikkhus is of great benefit. I say, bhikkhus, that hearing them is of great benefit. I say, bhikkhus, that approaching them is of great benefit. I say, bhikkhus, that attending on them is of great benefit. I say, bhikkhus, that recollecting them is of great benefit. I say, bhikkhus, that following them into homelessness is of great benefit. For what reason? Because when one associates with, resorts to, and attends on such bhikkhus, the aggregate of virtue, if incomplete, goes to fulfillment by development; the aggregate of concentration, if incomplete, goes to fulfillment by development; the aggregate of wisdom, if incomplete, goes to fulfillment by development; the aggregate of liberation, if incomplete, goes to fulfillment by development; and the aggregate of the knowledge and vision of liberation, if incomplete, goes to fulfillment by development. Such bhikkhus, I say, are called teachers, caravan leaders, abandoners of conflict, dispellers of darkness, makers of light, makers of radiance, makers of illumination, torchbearers, bringers of brilliance, noble ones, and seers.” This is the meaning the Blessed One declared. Here it is said:

‘‘ပါမောဇ္ဇကရဏံ [Pg.268] ဌာနံ, ဧတံ ဟောတိ ဝိဇာနတံ;

ယဒိဒံ ဘာဝိတတ္တာနံ, အရိယာနံ ဓမ္မဇီဝိနံ.

“This is a cause for rejoicing for the discerning: that is, those with developed minds, the noble ones who live by the Dhamma.

‘‘တေ ဇောတယန္တိ သဒ္ဓမ္မံ, ဘာသယန္တိ ပဘင်္ကရာ;

အာလောကကရဏာ ဓီရာ, စက္ခုမန္တော ရဏဉ္ဇဟာ.

“They illuminate the good Dhamma, shining brightly, the radiant ones; wise ones who make light, seers who have abandoned conflict.”

‘‘ယေသံ ဝေ သာသနံ သုတွာ, သမ္မဒညာယ ပဏ္ဍိတာ;

ဇာတိက္ခယမဘိညာယ, နာဂစ္ဆန္တိ ပုနဗ္ဘဝ’’န္တိ.

The wise who hear their teaching and understand it rightly, having directly known the destruction of birth, come no more to renewed existence.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ပဉ္စမံ.

This meaning, too, was stated by the Blessed One: so I have heard. The Fifth.

၆. တဏှုပ္ပာဒသုတ္တံ

6. The Discourse on the Arising of Craving

၁၀၅. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

105. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘စတ္တာရောမေ, ဘိက္ခဝေ, တဏှုပ္ပာဒါ, ယတ္ထ ဘိက္ခုနော တဏှာ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇတိ. ကတမေ စတ္တာရော? စီဝရဟေတု ဝါ, ဘိက္ခဝေ, ဘိက္ခုနော တဏှာ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇတိ; ပိဏ္ဍပါတဟေတု ဝါ, ဘိက္ခဝေ, ဘိက္ခုနော တဏှာ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇတိ; သေနာသနဟေတု ဝါ, ဘိက္ခဝေ, ဘိက္ခုနော တဏှာ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇတိ; ဣတိဘဝါဘဝဟေတု ဝါ, ဘိက္ခဝေ, ဘိက္ခုနော တဏှာ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇတိ. ဣမေ ခေါ, ဘိက္ခဝေ, စတ္တာရော တဏှုပ္ပာဒါ ယတ္ထ ဘိက္ခုနော တဏှာ ဥပ္ပဇ္ဇမာနာ ဥပ္ပဇ္ဇတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, there are these four sources of craving, from which craving arises in a bhikkhu when it does arise. What four? On account of robes, bhikkhus, craving arises in a bhikkhu; on account of almsfood, craving arises in a bhikkhu; on account of lodgings, craving arises in a bhikkhu; on account of one state of existence or another, craving arises in a bhikkhu. These, bhikkhus, are the four sources of craving from which craving arises in a bhikkhu when it does arise.” This is the meaning the Blessed One declared. Here it is said:

‘‘တဏှာဒုတိယော ပုရိသော, ဒီဃမဒ္ဓါန သံသရံ;

ဣတ္ထဘာဝညထာဘာဝံ, သံသာရံ နာတိဝတ္တတိ.

“A person with craving as his companion wanders on through the long course of saṃsāra; from one state of existence to another, he does not overcome saṃsāra.

‘‘ဧတမာဒီနဝံ ဉတွာ, တဏှံ ဒုက္ခဿ သမ္ဘဝံ;

ဝီတတဏှော အနာဒါနော, သတော ဘိက္ခု ပရိဗ္ဗဇေ’’တိ.

Having understood this danger—that craving is the origin of suffering—a mindful bhikkhu should wander forth, without craving and without grasping.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဆဋ္ဌံ.

This meaning, too, was stated by the Blessed One: so I have heard. The Sixth.

၇. သဗြဟ္မကသုတ္တံ

7. The Discourse on Being with Brahmā

၁၀၆. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

106. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘သဗြဟ္မကာနိ, ဘိက္ခဝေ, တာနိ ကုလာနိ ယေသံ ပုတ္တာနံ မာတာပိတရော အဇ္ဈာဂါရေ ပူဇိတာ ဟောန္တိ. သပုဗ္ဗဒေဝတာနိ, ဘိက္ခဝေ, တာနိ ကုလာနိ ယေသံ [Pg.269] ပုတ္တာနံ မာတာပိတရော အဇ္ဈာဂါရေ ပူဇိတာ ဟောန္တိ. သပုဗ္ဗာစရိယကာနိ, ဘိက္ခဝေ, တာနိ ကုလာနိ ယေသံ ပုတ္တာနံ မာတာပိတရော အဇ္ဈာဂါရေ ပူဇိတာ ဟောန္တိ. သာဟုနေယျကာနိ, ဘိက္ခဝေ, တာနိ ကုလာနိ ယေသံ ပုတ္တာနံ မာတာပိတရော အဇ္ဈာဂါရေ ပူဇိတာ ဟောန္တိ.

“Bhikkhus, those families where the children honor their mother and father in their own home are with Brahmā. Those families are with the first deities. Those families are with the first teachers. Those families are with those worthy of offerings.

‘‘‘ဗြဟ္မာ’တိ, ဘိက္ခဝေ, မာတာပိတူနံ ဧတံ အဓိဝစနံ. ‘ပုဗ္ဗဒေဝတာ’တိ, ဘိက္ခဝေ, မာတာပိတူနံ ဧတံ အဓိဝစနံ. ‘ပုဗ္ဗာစရိယာ’တိ, ဘိက္ခဝေ, မာတာပိတူနံ ဧတံ အဓိဝစနံ. ‘အာဟုနေယျာ’တိ, ဘိက္ခဝေ, မာတာပိတူနံ ဧတံ အဓိဝစနံ. တံ ကိဿ ဟေတု? ဗဟုကာရာ, ဘိက္ခဝေ, မာတာပိတရော ပုတ္တာနံ အာပါဒကာ ပေါသကာ ဣမဿ လောကဿ ဒဿေတာရော’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“‘Brahmā,’ bhikkhus, is a designation for one’s mother and father. ‘First deities,’ bhikkhus, is a designation for one’s mother and father. ‘First teachers,’ bhikkhus, is a designation for one’s mother and father. ‘Worthy of offerings,’ bhikkhus, is a designation for one’s mother and father. For what reason? Because parents do much for their children: they bring them forth, they nourish them, and they show them this world.” This is the meaning the Blessed One declared. Here it is said:

‘‘ဗြဟ္မာတိ မာတာပိတရော, ပုဗ္ဗာစရိယာတိ ဝုစ္စရေ;

အာဟုနေယျာ စ ပုတ္တာနံ, ပဇာယ အနုကမ္ပကာ.

“Mother and father are called ‘Brahmā’ and ‘the first teachers’; compassionate toward their progeny, they are worthy of offerings from their children.

‘‘တသ္မာ ဟိ နေ နမဿေယျ, သက္ကရေယျ စ ပဏ္ဍိတော;

အန္နေန အထ ပါနေန, ဝတ္ထေန သယနေန စ;

ဥစ္ဆာဒနေန နှာပနေန, ပါဒါနံ ဓောဝနေန စ.

Therefore a wise person should pay homage to them and honor them with food and drink, with clothing and bedding, with anointing and bathing, and with washing of their feet.

‘‘တာယ နံ ပါရိစရိယာယ, မာတာပိတူသု ပဏ္ဍိတာ;

ဣဓေဝ နံ ပသံသန္တိ, ပေစ္စ သဂ္ဂေ ပမောဒတီ’’တိ.

For that service to one’s parents, the wise praise one here in this life, and after death one rejoices in heaven.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. သတ္တမံ.

This meaning, too, was stated by the Blessed One: so I have heard. The Seventh.

၈. ဗဟုကာရသုတ္တံ

8. The Discourse on Being Very Helpful

၁၀၇. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

107. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ဗဟုကာရာ, ဘိက္ခဝေ, ဗြာဟ္မဏဂဟပတိကာ တုမှာကံ ယေ ဝေါ ပစ္စုပဋ္ဌိတာ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရေဟိ. တုမှေပိ, ဘိက္ခဝေ, ဗဟုကာရာ ဗြာဟ္မဏဂဟပတိကာနံ ယံ နေသံ ဓမ္မံ ဒေသေထ အာဒိကလျာဏံ မဇ္ဈေကလျာဏံ ပရိယောသာနကလျာဏံ သာတ္ထံ သဗျဉ္ဇနံ, ကေဝလပရိပုဏ္ဏံ ပရိသုဒ္ဓံ ဗြဟ္မစရိယံ ပကာသေထ. ဧဝမိဒံ, ဘိက္ခဝေ, အညမညံ နိဿာယ ဗြဟ္မစရိယံ ဝုဿတိ ဩဃဿ နိတ္ထရဏတ္ထာယ သမ္မာ ဒုက္ခဿ အန္တကိရိယာယာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, brahmins and householders are very helpful to you, as they provide you with robes, almsfood, lodging, and medicines and provisions for the sick. You too, bhikkhus, are very helpful to brahmins and householders, as you teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing, and you reveal the spiritual life that is complete and pure. Thus, bhikkhus, this spiritual life is lived in mutual dependence for the purpose of crossing over the flood and for the complete ending of suffering.” The Blessed One spoke this matter. On this it is said:

‘‘သာဂါရာ [Pg.270] အနဂါရာ စ, ဥဘော အညောညနိဿိတာ;

အာရာဓယန္တိ သဒ္ဓမ္မံ, ယောဂက္ခေမံ အနုတ္တရံ.

Householders and the homeless, both relying on each other, accomplish the good Dhamma, the unsurpassed security from bondage.

‘‘သာဂါရေသု စ စီဝရံ, ပစ္စယံ သယနာသနံ;

အနဂါရာ ပဋိစ္ဆန္တိ, ပရိဿယဝိနောဒနံ.

From householders the homeless receive robes and requisites, a lodging and a bed, for the dispelling of hardships.

‘‘သုဂတံ ပန နိဿာယ, ဂဟဋ္ဌာ ဃရမေသိနော;

သဒ္ဒဟာနာ အရဟတံ, အရိယပညာယ ဈာယိနော.

But householders living at home, relying on the Well-Gone-One, placing faith in the arahants, meditate with noble wisdom.

‘‘ဣဓ ဓမ္မံ စရိတွာန, မဂ္ဂံ သုဂတိဂါမိနံ;

နန္ဒိနော ဒေဝလောကသ္မိံ, မောဒန္တိ ကာမကာမိနော’’တိ.

Having practiced the Dhamma here, the path leading to a good destination, they rejoice in the heavenly world, delighting in the sensual pleasures they desire.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. အဋ္ဌမံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Eighth.

၉. ကုဟသုတ္တံ

9. The Discourse on Deceit

၁၀၈. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

108. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘ယေ ကေစိ, ဘိက္ခဝေ, ဘိက္ခူ ကုဟာ ထဒ္ဓါ လပါ သိင်္ဂီ ဥန္နဠာ အသမာဟိတာ, န မေ တေ, ဘိက္ခဝေ, ဘိက္ခူ မာမကာ. အပဂတာ စ တေ, ဘိက္ခဝေ, ဘိက္ခူ ဣမသ္မာ ဓမ္မဝိနယာ; န စ တေ ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇန္တိ. ယေ စ ခေါ, ဘိက္ခဝေ, ဘိက္ခူ နိက္ကုဟာ နိလ္လပါ ဓီရာ အတ္ထဒ္ဓါ သုသမာဟိတာ, တေ ခေါ မေ, ဘိက္ခဝေ, ဘိက္ခူ မာမကာ. အနပဂတာ စ တေ, ဘိက္ခဝေ, ဘိက္ခူ ဣမသ္မာ ဓမ္မဝိနယာ; တေ စ ဣမသ္မိံ ဓမ္မဝိနယေ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ အာပဇ္ဇန္တီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, those bhikkhus who are deceitful, stubborn, garrulous, boastful, arrogant, and unconcentrated—they are not my bhikkhus. They have departed from this Dhamma and Discipline, and they do not attain growth, increase, and abundance in this Dhamma and Discipline. But those bhikkhus who are undeceptive, not garrulous, wise, gentle, and well concentrated—they are my bhikkhus. They have not departed from this Dhamma and Discipline, and they attain growth, increase, and abundance in this Dhamma and Discipline.” The Blessed One spoke this matter. On this it is said:

‘‘ကုဟာ ထဒ္ဓါ လပါ သိင်္ဂီ, ဥန္နဠာ အသမာဟိတာ;

န တေ ဓမ္မေ ဝိရူဟန္တိ, သမ္မာသမ္ဗုဒ္ဓဒေသိတေ.

The deceitful, stubborn, garrulous, boastful, arrogant, and unconcentrated—they do not grow in the Dhamma taught by the Perfectly Enlightened One.

‘‘နိက္ကုဟာ နိလ္လပါ ဓီရာ, အတ္ထဒ္ဓါ သုသမာဟိတာ;

တေ ဝေ ဓမ္မေ ဝိရူဟန္တိ, သမ္မာသမ္ဗုဒ္ဓဒေသိတေ’’တိ.

The undeceptive, not garrulous, wise, gentle, and well concentrated—they indeed grow in the Dhamma taught by the Perfectly Enlightened One.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. နဝမံ.

This matter, too, was spoken by the Blessed One: so I have heard. The Ninth.

၁၀. နဒီသောတသုတ္တံ

10. The Discourse on the River Current

၁၀၉. ဝုတ္တဉှေတံ [Pg.271] ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

109. This was said by the Blessed One, said by the Arahant—so I have heard:

‘‘သေယျထာပိ, ဘိက္ခဝေ, ပုရိသော နဒိယာ သောတေန ဩဝုယှေယျ ပိယရူပသာတရူပေန. တမေနံ စက္ခုမာ ပုရိသော တီရေ ဌိတော ဒိသွာ ဧဝံ ဝဒေယျ – ‘ကိဉ္စာပိ ခေါ တွံ, အမ္ဘော ပုရိသ, နဒိယာ သောတေန ဩဝုယှသိ ပိယရူပသာတရူပေန, အတ္ထိ စေတ္ထ ဟေဋ္ဌာ ရဟဒေါ သဦမိ သာဝဋ္ဋော သဂဟော သရက္ခသော ယံ တွံ, အမ္ဘော ပုရိသ, ရဟဒံ ပါပုဏိတွာ မရဏံ ဝါ နိဂစ္ဆသိ မရဏမတ္တံ ဝါ ဒုက္ခ’န္တိ. အထ ခေါ သော, ဘိက္ခဝေ, ပုရိသော တဿ ပုရိသဿ သဒ္ဒံ သုတွာ ဟတ္ထေဟိ စ ပါဒေဟိ စ ပဋိသောတံ ဝါယမေယျ.

“Suppose, bhikkhus, a man was being carried along by a river’s current, which seems pleasant and delightful. A man with good sight standing on the bank would see him and say: ‘Good man, though you are being carried along by a river’s current, which seems pleasant and delightful, further down there is a pool with waves and whirlpools, with monsters and demons. On reaching that pool, you will come to death or to suffering equal to death.’ Then, bhikkhus, on hearing that man’s words, that man would struggle against the current with his hands and feet.

‘‘ဥပမာ ခေါ မေ အယံ, ဘိက္ခဝေ, ကတာ အတ္ထဿ ဝိညာပနာယ. အယံ စေတ္ထ အတ္ထော – ‘နဒိယာ သောတော’တိ ခေါ, ဘိက္ခဝေ, တဏှာယေတံ အဓိဝစနံ.

“Bhikkhus, I have created this simile to illustrate the meaning. And this is the meaning here: ‘The river’s current,’ bhikkhus, is a term for craving.

‘‘‘ပိယရူပံ သာတရူပ’န္တိ ခေါ, ဘိက္ခဝေ, ဆန္နေတံ အဇ္ဈတ္တိကာနံ အာယတနာနံ အဓိဝစနံ.

“‘Pleasant and delightful,’ bhikkhus, is a term for the six internal sense bases.

‘‘‘ဟေဋ္ဌာ ရဟဒေါ’တိ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နံ ဩရမ္ဘာဂိယာနံ သံယောဇနာနံ အဓိဝစနံ;

‘‘‘ဦမိဘယ’န္တိ ခေါ, ဘိက္ခဝေ, ကောဓုပါယာသဿေတံ အဓိဝစနံ;

‘‘‘အာဝဋ္ဋ’န္တိ ခေါ, ဘိက္ခဝေ, ပဉ္စန္နေတံ ကာမဂုဏာနံ အဓိဝစနံ;

‘‘‘ဂဟရက္ခသော’တိ ခေါ, ဘိက္ခဝေ, မာတုဂါမဿေတံ အဓိဝစနံ;

‘‘‘ပဋိသောတော’တိ ခေါ, ဘိက္ခဝေ, နေက္ခမ္မဿေတံ အဓိဝစနံ;

‘‘‘ဟတ္ထေဟိ စ ပါဒေဟိ စ ဝါယာမော’တိ ခေါ, ဘိက္ခဝေ, ဝီရိယာရမ္ဘဿေတံ အဓိဝစနံ;

“‘The pool below,’ bhikkhus, is a term for the five lower fetters. ‘The waves,’ bhikkhus, is a term for anger and vexation. ‘The whirlpool,’ bhikkhus, is a term for the five cords of sensual pleasure. ‘The monsters and demons,’ bhikkhus, is a term for womankind. ‘Against the current,’ bhikkhus, is a term for renunciation. ‘Striving with hands and feet,’ bhikkhus, is a term for the arousal of energy.

‘‘‘စက္ခုမာ ပုရိသော တီရေ ဌိတောတိ ခေါ, ဘိက္ခဝေ, တထာဂတဿေတံ အဓိဝစနံ အရဟတော သမ္မာသမ္ဗုဒ္ဓဿာ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“‘The man with good sight standing on the bank,’ bhikkhus, is a term for the Tathāgata, the Arahant, the Perfectly Self-Enlightened One.” The Blessed One spoke this matter. On this it is said:

‘‘သဟာပိ [Pg.272] ဒုက္ခေန ဇဟေယျ ကာမေ, ယောဂက္ခေမံ အာယတိံ ပတ္ထယာနော;

သမ္မပ္ပဇာနော သုဝိမုတ္တစိတ္တော, ဝိမုတ္တိယာ ဖဿယေ တတ္ထ တတ္ထ;

သ ဝေဒဂူ ဝူသိတဗြဟ္မစရိယော, လောကန္တဂူ ပါရဂတောတိ ဝုစ္စတီ’’တိ.

“One should abandon sensual pleasures even if with pain, aspiring for future security from bondage. With clear comprehension, with mind well-liberated, one would touch liberation in every respect. One who has the final knowledge, has lived the spiritual life, has gone to the world’s end, is called ‘one gone beyond.’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒသမံ.

This matter, too, was spoken by the Blessed One: so I have heard. Tenth.

၁၁. စရသုတ္တံ

11. The Discourse on Walking

၁၁၀. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

110. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘စရတော စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု အဓိဝါသေတိ နပ္ပဇဟတိ န ဝိနောဒေတိ န ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ. စရမ္ပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အနာတာပီ အနောတ္တာပီ သတတံ သမိတံ ကုသီတော ဟီနဝီရိယောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is walking, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while walking, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘ဌိတဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု အဓိဝါသေတိ နပ္ပဇဟတိ န ဝိနောဒေတိ န ဗျန္တီကရောတိ န အနဘာဝံ ဂမေတိ. ဌိတောပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အနာတာပီ အနောတ္တာပီ သတတံ သမိတံ ကုသီတော ဟီနဝီရိယောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is standing, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while standing, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘နိသိန္နဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု အဓိဝါသေတိ နပ္ပဇဟတိ န ဝိနောဒေတိ န ဗျန္တီကရောတိ န အနဘာဝံ ဂမေတိ. နိသိန္နောပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အနာတာပီ အနောတ္တာပီ သတတံ သမိတံ ကုသီတော ဟီနဝီရိယောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is sitting, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while sitting, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘သယာနဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဇာဂရဿ ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု အဓိဝါသေတိ [Pg.273] နပ္ပဇဟတိ န ဝိနောဒေတိ န ဗျန္တီကရောတိ န အနဘာဝံ ဂမေတိ. သယာနောပိ, ဘိက္ခဝေ, ဘိက္ခု ဇာဂရော ဧဝံဘူတော အနာတာပီ အနောတ္တာပီ သတတံ သမိတံ ကုသီတော ဟီနဝီရိယောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is lying down awake, and if he tolerates it—does not abandon it, dispel it, eliminate it, and obliterate it—then such a bhikkhu, even while lying down awake, is called unardent, unscrupulous, constantly and perpetually lazy, and deficient in energy.

‘‘စရတော စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု နာဓိဝါသေတိ ပဇဟတိ ဝိနောဒေတိ ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ. စရမ္ပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is walking, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while walking, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘ဌိတဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု နာဓိဝါသေတိ ပဇဟတိ ဝိနောဒေတိ ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ. ဌိတောပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is standing, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while standing, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘နိသိန္နဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု နာဓိဝါသေတိ ပဇဟတိ ဝိနောဒေတိ ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ. နိသိန္နောပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတိ.

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is sitting, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while sitting, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘သယာနဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဇာဂရဿ ဥပ္ပဇ္ဇတိ ကာမဝိတက္ကော ဝါ ဗျာပါဒဝိတက္ကော ဝါ ဝိဟိံသာဝိတက္ကော ဝါ. တဉ္စေ, ဘိက္ခဝေ, ဘိက္ခု နာဓိဝါသေတိ ပဇဟတိ ဝိနောဒေတိ ဗျန္တီကရောတိ အနဘာဝံ ဂမေတိ. သယာနောပိ, ဘိက္ခဝေ, ဘိက္ခု ဇာဂရော ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, if a thought of sensual desire, a thought of ill will, or a thought of harm arises in a bhikkhu while he is lying down awake, and if he does not tolerate it but abandons it, dispels it, eliminates it, and obliterates it—then such a bhikkhu, even while lying down awake, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.” The Blessed One spoke this matter. On this it is said:

‘‘စရံ ဝါ ယဒိ ဝါ တိဋ္ဌံ, နိသိန္နော ဥဒ ဝါ သယံ;

ယော ဝိတက္ကံ ဝိတက္ကေတိ, ပါပကံ ဂေဟနိဿိတံ.

“Whether walking or standing, sitting or lying down, whoever thinks an evil thought connected with the household life,

‘‘ကုမ္မဂ္ဂံ ပဋိပန္နော သော, မောဟနေယျေသု မုစ္ဆိတော;

အဘဗ္ဗော တာဒိသော ဘိက္ခု, ဖုဋ္ဌုံ သမ္ဗောဓိမုတ္တမံ.

“He has entered upon the wrong path, infatuated with deluding things. Such a bhikkhu is incapable of attaining supreme enlightenment.

‘‘ယော [Pg.274] စ စရံ ဝါ တိဋ္ဌံ ဝါ, နိသိန္နော ဥဒ ဝါ သယံ;

ဝိတက္ကံ သမယိတွာန, ဝိတက္ကူပသမေ ရတော;

ဘဗ္ဗော သော တာဒိသော ဘိက္ခု, ဖုဋ္ဌုံ သမ္ဗောဓိမုတ္တမ’’န္တိ.

“But one who, whether walking or standing, sitting or lying down, has stilled his thought and delights in the stilling of thought—such a bhikkhu is capable of attaining supreme enlightenment.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဧကာဒသမံ.

This meaning, too, was spoken by the Blessed One. Thus have I heard. The Eleventh.

၁၂. သမ္ပန္နသီလသုတ္တံ

12. The Discourse on Being Accomplished in Virtue

၁၁၁. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

111. This was said by the Blessed One, said by the Arahant, and so I have heard:

‘‘သမ္ပန္နသီလာ, ဘိက္ခဝေ, ဝိဟရထ သမ္ပန္နပါတိမောက္ခာ; ပါတိမောက္ခသံဝရသံဝုတာ ဝိဟရထ အာစာရဂေါစရသမ္ပန္နာ အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝိနော; သမာဒါယ သိက္ခထ သိက္ခာပဒေသု.

“Bhikkhus, dwell accomplished in virtue, accomplished in the Pātimokkha. Dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults. Having undertaken them, train in the training rules.

‘‘သမ္ပန္နသီလာနံ ဝေါ, ဘိက္ခဝေ, ဝိဟရတံ သမ္ပန္နပါတိမောက္ခာနံ ပါတိမောက္ခသံဝရသံဝုတာနံ ဝိဟရတံ အာစာရဂေါစရသမ္ပန္နာနံ အဏုမတ္တေသု ဝဇ္ဇေသု ဘယဒဿာဝီနံ သမာဒါယ သိက္ခတံ သိက္ခာပဒေသု ကိမဿ ဥတ္တရိ ကရဏီယံ ?

“For you, bhikkhus, who dwell accomplished in virtue, accomplished in the Pātimokkha; who dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults; and who, having undertaken them, train in the training rules—what more is there to be done?

‘‘စရတော စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဘိဇ္ဈာ ဝိဂတာ ဟောတိ, ဗျာပါဒေါ ဝိဂတော ဟောတိ, ထိနမိဒ္ဓံ ဝိဂတံ ဟောတိ, ဥဒ္ဓစ္စကုက္ကုစ္စံ ဝိဂတံ ဟောတိ, ဝိစိကိစ္ဆာ ပဟီနာ ဟောတိ, အာရဒ္ဓံ ဟောတိ ဝီရိယံ အသလ္လီနံ, ဥပဋ္ဌိတာ သတိ အသမ္မုဋ္ဌာ, ပဿဒ္ဓေါ ကာယော အသာရဒ္ဓေါ, သမာဟိတံ စိတ္တံ ဧကဂ္ဂံ. စရမ္ပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတိ.

“Bhikkhus, if for a bhikkhu who is walking, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while walking, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘ဌိတဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော အဘိဇ္ဈာ ဝိဂတာ ဟောတိ ဗျာပါဒေါ…ပေ… ထိနမိဒ္ဓံ… ဥဒ္ဓစ္စကုက္ကုစ္စံ… ဝိစိကိစ္ဆာ ပဟီနာ ဟောတိ, အာရဒ္ဓံ ဟောတိ [Pg.275] ဝီရိယံ အသလ္လီနံ, ဥပဋ္ဌိတာ သတိ အသမ္မုဋ္ဌာ, ပဿဒ္ဓေါ ကာယော အသာရဒ္ဓေါ, သမာဟိတံ စိတ္တံ ဧကဂ္ဂံ. ဌိတောပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတိ.

“Bhikkhus, if for a bhikkhu who is standing, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while standing, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘နိသိန္နဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော အဘိဇ္ဈာ ဝိဂတာ ဟောတိ, ဗျာပါဒေါ…ပေ… ထိနမိဒ္ဓံ… ဥဒ္ဓစ္စကုက္ကုစ္စံ… ဝိစိကိစ္ဆာ ပဟီနာ ဟောတိ, အာရဒ္ဓံ ဟောတိ ဝီရိယံ အသလ္လီနံ, ဥပဋ္ဌိတာ သတိ အသမ္မုဋ္ဌာ, ပဿဒ္ဓေါ ကာယော အသာရဒ္ဓေါ, သမာဟိတံ စိတ္တံ ဧကဂ္ဂံ. နိသိန္နောပိ, ဘိက္ခဝေ, ဘိက္ခု ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတိ.

“Bhikkhus, if for a bhikkhu who is sitting, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while sitting, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.

‘‘သယာနဿ စေပိ, ဘိက္ခဝေ, ဘိက္ခုနော ဇာဂရဿ အဘိဇ္ဈာ ဝိဂတာ ဟောတိ ဗျာပါဒေါ…ပေ… ထိနမိဒ္ဓံ… ဥဒ္ဓစ္စကုက္ကုစ္စံ… ဝိစိကိစ္ဆာ ပဟီနာ ဟောတိ, အာရဒ္ဓံ ဟောတိ ဝီရိယံ အသလ္လီနံ, ဥပဋ္ဌိတာ သတိ အသမ္မုဋ္ဌာ, ပဿဒ္ဓေါ ကာယော အသာရဒ္ဓေါ, သမာဟိတံ စိတ္တံ ဧကဂ္ဂံ. သယာနောပိ, ဘိက္ခဝေ, ဘိက္ခု ဇာဂရော ဧဝံဘူတော အာတာပီ ဩတ္တာပီ သတတံ သမိတံ အာရဒ္ဓဝီရိယော ပဟိတတ္တောတိ ဝုစ္စတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, if for a bhikkhu who is lying down awake, covetousness is gone, ill will is gone, sloth and torpor are gone, restlessness and remorse are gone, and doubt is abandoned; if his energy is aroused and unflagging, his mindfulness is established and unbewildered, his body is tranquil and undisturbed, and his mind is concentrated and one-pointed—then such a bhikkhu, even while lying down awake, is called ardent, scrupulous, constantly and perpetually with energy aroused, resolute.” The Blessed One spoke this meaning. On this it is said:

‘‘ယတံ စရေ ယတံ တိဋ္ဌေ, ယတံ အစ္ဆေ ယတံ သယေ;

ယတံ သမိဉ္ဇယေ ဘိက္ခု, ယတမေနံ ပသာရယေ.

“Restrained a bhikkhu should walk, restrained he should stand; restrained he should sit, restrained he should lie down; restrained he should flex his limbs, restrained he should extend them.

‘‘ဥဒ္ဓံ တိရိယံ အပါစီနံ, ယာဝတာ ဇဂတော ဂတိ;

သမဝေက္ခိတာ စ ဓမ္မာနံ, ခန္ဓာနံ ဥဒယဗ္ဗယံ.

“Upward, across, and downward, as far as the world extends, he should properly investigate phenomena: the rise and fall of the aggregates.

‘‘ဧဝံ ဝိဟာရိမာတာပိံ, သန္တဝုတ္တိမနုဒ္ဓတံ;

စေတောသမထသာမီစိံ, သိက္ခမာနံ သဒါ သတံ;

သတတံ ပဟိတတ္တောတိ, အာဟု ဘိက္ခုံ တထာဝိဓ’’န္တိ.

“One who dwells thus, ardent, of peaceful conduct, not arrogant, training always mindful for the fitness of mental calm—they call such a bhikkhu one who is constantly resolute.”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. ဒွါဒသမံ.

This meaning, too, was spoken by the Blessed One. Thus have I heard. The Twelfth.

၁၃. လောကသုတ္တံ

13. The Discourse on the World

၁၁၂. ဝုတ္တဉှေတံ ဘဂဝတာ, ဝုတ္တမရဟတာတိ မေ သုတံ –

112. This was said by the Blessed One, said by the Arahant—thus have I heard.

‘‘လောကော, ဘိက္ခဝေ, တထာဂတေန အဘိသမ္ဗုဒ္ဓေါः လောကသ္မာ တထာဂတော ဝိသံယုတ္တော. လောကသမုဒယော, ဘိက္ခဝေ, တထာဂတေန အဘိသမ္ဗုဒ္ဓေါ [Pg.276]ः လောကသမုဒယော တထာဂတဿ ပဟီနော. လောကနိရောဓော, ဘိက္ခဝေ, တထာဂတေန အဘိသမ္ဗုဒ္ဓေါः လောကနိရောဓော တထာဂတဿ သစ္ဆိကတော. လောကနိရောဓဂါမိနီ ပဋိပဒါ, ဘိက္ခဝေ, တထာဂတေန အဘိသမ္ဗုဒ္ဓါः လောကနိရောဓဂါမိနီ ပဋိပဒါ တထာဂတဿ ဘာဝိတာ.

“Bhikkhus, the world has been fully understood by the Tathāgata; the Tathāgata is disengaged from the world. The origin of the world, bhikkhus, has been fully understood by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, bhikkhus, has been fully understood by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The path leading to the cessation of the world, bhikkhus, has been fully understood by the Tathāgata; the path leading to the cessation of the world has been developed by the Tathāgata.

‘‘ယံ, ဘိက္ခဝေ, သဒေဝကဿ လောကဿ သမာရကဿ သဗြဟ္မကဿ သဿမဏဗြာဟ္မဏိယာ ပဇာယ သဒေဝမနုဿာယ ဒိဋ္ဌံ သုတံ မုတံ ဝိညာတံ ပတ္တံ ပရိယေသိတံ အနုဝိစရိတံ မနသာ ယသ္မာ တံ တထာဂတေန အဘိသမ္ဗုဒ္ဓံ, တသ္မာ တထာဂတောတိ ဝုစ္စတိ.

“Bhikkhus, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, devas and humans, whatever is seen, heard, sensed, cognized, attained, sought, and explored by the mind—because the Tathāgata has fully understood all that, he is therefore called the Tathāgata.

‘‘ယဉ္စ, ဘိက္ခဝေ, ရတ္တိံ တထာဂတော အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဇ္ဈတိ, ယဉ္စ ရတ္တိံ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယတိ, ယံ ဧတသ္မိံ အန္တရေ ဘာသတိ လပတိ နိဒ္ဒိသတိ, သဗ္ဗံ တံ တထေဝ ဟောတိ နော အညထာ, တသ္မာ တထာဂတောတိ ဝုစ္စတိ.

“Bhikkhus, between the night the Tathāgata awakens to the unsurpassed perfect enlightenment and the night he attains final Nibbāna in the Nibbāna-element without residue remaining, whatever he speaks, utters, and explains, all of it is just so and not otherwise. Therefore he is called the ‘Tathāgata’.

‘‘ယထာဝါဒီ, ဘိက္ခဝေ, တထာဂတော တထာကာရီ, ယထာကာရီ တထာဝါဒီ, ဣတိ ယထာဝါဒီ တထာကာရီ ယထာကာရီ တထာဝါဒီ, တသ္မာ တထာဂတောတိ ဝုစ္စတိ.

“Bhikkhus, as the Tathāgata speaks, so he does; as he does, so he speaks. Since he speaks as he does and does as he speaks, he is therefore called the ‘Tathāgata’.

‘‘သဒေဝကေ, ဘိက္ခဝေ, လောကေ သမာရကေ သဗြဟ္မကေ သဿမဏဗြာဟ္မဏိယာ ပဇာယ သဒေဝမနုဿာယ တထာဂတော အဘိဘူ အနဘိဘူတော အညဒတ္ထုဒသော ဝသဝတ္တီ, တသ္မာ တထာဂတောတိ ဝုစ္စတီ’’တိ. ဧတမတ္ထံ ဘဂဝါ အဝေါစ. တတ္ထေတံ ဣတိ ဝုစ္စတိ –

“Bhikkhus, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, the Tathāgata is the conqueror, the unconquered, the all-seeing, the wielder of power. Therefore he is called the ‘Tathāgata’.” The Blessed One spoke this meaning. In connection with this, it is said:

‘‘သဗ္ဗလောကံ အဘိညာယ, သဗ္ဗလောကေ ယထာတထံ;

သဗ္ဗလောကဝိသံယုတ္တော, သဗ္ဗလောကေ အနူပယော.

“Having directly known the entire world, the entire world just as it is, he is disengaged from the entire world, unattached in the entire world.

‘‘သ ဝေ သဗ္ဗာဘိဘူ ဓီရော, သဗ္ဗဂန္ထပ္ပမောစနော;

ဖုဋ္ဌာဿ ပရမာ သန္တိ, နိဗ္ဗာနံ အကုတောဘယံ.

He is the all-conqueror, the wise, released from every fetter. He has attained the supreme peace, Nibbāna, the fearless state.

‘‘ဧသ ခီဏာသဝေါ ဗုဒ္ဓေါ, အနီဃော ဆိန္နသံသယော;

သဗ္ဗကမ္မက္ခယံ ပတ္တော, ဝိမုတ္တော ဥပဓိသင်္ခယေ.

This is the Buddha, his taints destroyed, untroubled, with his doubts cut through. He has reached the destruction of all kamma, liberated at the destruction of the substrates.

‘‘ဧသ [Pg.277] သော ဘဂဝါ ဗုဒ္ဓေါ, ဧသ သီဟော အနုတ္တရော;

သဒေဝကဿ လောကဿ, ဗြဟ္မစက္ကံ ပဝတ္တယိ.

This is that Blessed One, the Buddha, this is the lion unsurpassed. For the world together with its devas, he has set the Brahma-wheel in motion.

‘‘ဣတိ ဒေဝါ မနုဿာ စ, ယေ ဗုဒ္ဓံ သရဏံ ဂတာ;

သင်္ဂမ္မ တံ နမဿန္တိ, မဟန္တံ ဝီတသာရဒံ.

Thus devas and human beings who have gone for refuge to the Buddha, come together and pay him homage, the great one who is free from fear.

‘‘ဒန္တော ဒမယတံ သေဋ္ဌော, သန္တော သမယတံ ဣသိ;

မုတ္တော မောစယတံ အဂ္ဂေါ, တိဏ္ဏော တာရယတံ ဝရော.

Tamed, the best of those who tame; calmed, the sage of those who calm; freed, the foremost of those who free; crossed over, the best of those who ferry across.

‘‘ဣတိ ဟေတံ နမဿန္တိ, မဟန္တံ ဝီတသာရဒံ;

သဒေဝကသ္မိံ လောကသ္မိံ, နတ္ထိ တေ ပဋိပုဂ္ဂလော’’တိ.

Thus indeed they pay him homage, the great one who is free from fear: ‘In the world with all its devas, there is no counterpart to you.’”

အယမ္ပိ အတ္ထော ဝုတ္တော ဘဂဝတာ, ဣတိ မေ သုတန္တိ. တေရသမံ.

This meaning was also spoken by the Blessed One, so I have heard. The Thirteenth.

စတုက္ကနိပါတော နိဋ္ဌိတော.

The Chapter of the Fours is concluded.

တဿုဒ္ဒါနံ –

The Summary:

ဗြာဟ္မဏသုလဘာ ဇာနံ, သမဏသီလာ တဏှာ ဗြဟ္မာ;

ဗဟုကာရာ ကုဟပုရိသာ, စရ သမ္ပန္န လောကေန တေရသာတိ.

Brahmin, Easy, Knowing, Ascetic, Virtues, Craving, Brahmā; Of Great Service, Deceiver, Wandering, Endowed, and World make thirteen.

သုတ္တသင်္ဂဟော –

Tally of the Suttas:

သတ္တဝိသေကနိပါတံ, ဒုက္ကံ ဗာဝီသသုတ္တသင်္ဂဟိတံ;

သမပညာသမထတိကံ, တေရသ စတုက္ကဉ္စ ဣတိ ယမိဒံ.

The Chapter of Ones has twenty-seven suttas; the Chapter of Twos is a collection of twenty-two; the Chapter of Threes has fifty; and the Chapter of Fours has thirteen.

ဒွိဒသုတ္တရသုတ္တသတေ, သင်္ဂါယိတွာ သမာဒဟိံသု ပုရာ;

အရဟန္တော စိရဋ္ဌိတိယာ, တမာဟု နာမေန ဣတိဝုတ္တန္တိ.

One hundred and twelve suttas were in the past recited and compiled by the Arahants for the long endurance of the teaching. They called it by the name ‘Itivuttaka’.

ဣတိဝုတ္တကပါဠိ နိဋ္ဌိတာ.

The Pāḷi Text of the Itivuttaka is concluded.