နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

အဋ္ဌကထာ

Commentary

သံဂါယနဿ ပုစ္ဆာ-ဝိဿဇ္ဇနာ

Recitation: Questions and Answers

သဒေဝကောပိ [Pg.25] စေ လောကော, အာဂန္တွာ တာသယေယျ မံ;

န မေ ပဋိဗလော အဿ, ဇနေတုံ ဘယဘေရဝံ.

Even if the world with its devas were to come and terrify me, it would not be able to generate fear and terror in me.

သစေပိ တွံ မဟိံ သဗ္ဗံ, သသမုဒ္ဒံ သပဗ္ဗတံ;

ဥက္ခိပိတွာ မဟာနာဂ, ခိပေယျာသိ မမူပရိ;

နေဝ မေ သက္ကုဏေယျာသိ, ဇနေတုံ ဘယဘေရဝံ;

အညဒတ္ထု တဝေဝဿ, ဝိဃာတော ဥရဂါဓိပ.

Even if you, O great nāga, were to lift up the entire earth with its oceans and mountains and hurl it upon me, you would not be able to generate fear or terror in me. Indeed, O lord of serpents, only you would suffer harm.

မာ [Pg.26] ဒါနိ ကောဓံ ဇနယိတ္ထ, ဣတော ဥဒ္ဓံ ယထာ ပုရေ;

သဿဃာတဉ္စ မာကတ္ထ, သုခကာမာ ဟိ ပါဏိနော;

ကရောထ မေတ္တံ သတ္တေသု, ဝသန္တု မနုဇာ သုခံ.

Do not generate anger now, from now on, as before; and do not destroy the crops, for living beings desire happiness. Practice loving-kindness towards beings; may humans live happily.

စတ္တာရော [Pg.30] အာသီဝိသာ ဥဂ္ဂတေဇာ ဃောရဝိသာတိ ခေါ ဘိက္ခဝေ စတုန္နေတံ မဟာဘူတာနံ အဓိဝစနံ.

Bhikkhus, 'four venomous snakes of fierce power and deadly venom' is a designation for the four great elements.

ပဉ္စ [Pg.33] ဝဓကာ ပစ္စတ္ထိကာတိ ခေါ ဘိက္ခဝေ ပဉ္စန္နေတံ ဥပါဒါနက္ခန္ဓာနံ အဓိဝစနံ.

Bhikkhus, 'five murderous enemies' is a designation for the five aggregates subject to clinging.

ဆဋ္ဌော [Pg.35] အန္တရစရော ဝဓကော ဥက္ခိတ္တာသိကောတိ ခေါ ဘိက္ခဝေ နန္ဒီရာဂဿေတံ အဓိဝစနံ.

Bhikkhus, 'the sixth, an inner enemy, a murderer with upraised sword' is a designation for delight and lust.

သုညော [Pg.36] ဂါမောတိ ခေါ ဘိက္ခဝေ ဆန္နေတံ အဇ္ဈတ္တိကာနံ အာယတနာနံ အဓိဝစနံ.

Bhikkhus, 'an empty village' is a designation for the six internal sense bases.

စောရာ [Pg.38] ဂါမဃာတကာတိ ခေါ ဘိက္ခဝေ ဆန္နေတံ ဗာဟိရာနံ အာယတနာနံ အဓိဝစနံ.

Bhikkhus, 'village-raiding bandits' is a designation for the six external sense bases.

မဟာဥဒကဏ္ဏဝေါ [Pg.41] ခေါ ဘိက္ခဝေ စတုန္နေတံ ဩဃာနံ အဓိဝစနံ.

Bhikkhus, 'a great expanse of water' is a designation for the four floods.

ဩရိမံ [Pg.42] တီရံ သာသင်္ကံ သပ္ပဋိဘယန္တိ ခေါ ဘိက္ခဝေ သက္ကာယဿေတံ အဓိဝစနံ.

Bhikkhus, 'the near shore, with its dangers and perils,' is a designation for personal identity.

ပါရိမံ [Pg.44] တီရံ ခေမံ အပ္ပဋိဘယန္တိ ခေါ ဘိက္ခဝေ နိဗ္ဗာနဿေတံ အဓိဝစနံ.

Bhikkhus, 'the far shore, safe and without peril,' is a designation for Nibbāna.

ဝီရိယာရမ္ဘဿေတံ [Pg.45] အဓိဝစနံ.

This is a designation for the arousal of energy.

ဂန္တွာ [Pg.46] ကသ္မီရဂန္ဓာရံ, ဣသိ မဇ္ဈန္တိကာ တဒါ;

ဒုဋ္ဌံ နာဂံ ပသာဒေတွာ, မောစေသိ ဗန္ဓနာ ဗဟူ.

Having gone to Kashmir and Gandhāra, the sage Majjhantika at that time, having pacified the malevolent nāga, freed many from their bonds.

ပုနပိ [Pg.56] ဘန္တေ ဒက္ခေမု သင်္ဂတိ စေ ဘဝိဿတိ.

Venerable sir, we shall meet again, should the occasion arise.

အဇ္ဇာပိ [Pg.63] သန္တာနမယံ, မာလံ ဂန္ထေန္တိ နန္ဒနေ;

ဒေဝပုတ္တော ဇဝေါ နာမ, ယော မေ မာလံ ပဋိစ္ဆတိ.

Even today in the Nandana grove, they weave a garland of santāna flowers; the devaputta named Javo is the one who accepts my garland.

မုဟုတ္တောဝိယ [Pg.64] သော ဒိဗ္ဗော, ဣဓ ဝဿာနိ သောဠသ;

ရတ္တိန္ဒိဝေါ စ သော ဒိဗ္ဗော, မာနုသိံ သရဒေါ သတံ.

A divine moment is as sixteen years here; and a divine day and night is as a hundred human years.

ဣတိ ကမ္မာနိ အနွေန္တိ, အသင်္ခေယျာပိ ဇာတိယော;

ကလျာဏံ ယဒိ ဝါ ပါပံ, န ဟိ ကမ္မံ ဝိနဿတိ.

Thus deeds follow, even through innumerable births; whether good or evil, a deed does not perish.

ယော [Pg.65] ဣစ္ဆေ ပုရိသော ဟောတုံ, ဇာတိ ဇာတိ ပုနပ္ပုနံ;

ပရဒါရံ ဝိဝဇ္ဇေယျ, ဓောတပါဒေါဝ ကဒ္ဒမံ.

Whoever wishes to be a man, in birth after birth, again and again, should avoid another's wife as one with washed feet avoids mud.

ယာ [Pg.66] ဣစ္ဆေ ပုရိသော ဟောတုံ, ဇာတိ ဇာတိ ပုနပ္ပုနံ;

သာမိကံ အပစာယေယျ, ဣန္ဒံဝ ပရိစာရိကာ.

The woman who wishes to be a man, in birth after birth, again and again, should honor her husband as a female attendant honors Indra.

ယော [Pg.67] ဣစ္ဆေ ဒိဗ္ဗဘောဂဉ္စ, ဒိဗ္ဗမာယုံ ယသံ သုခံ;

ပါပါနိ ပရိဝဇ္ဇေတွာ, တိဝိဓံ ဓမ္မမာစရေ.

Whoever desires divine enjoyments, a divine lifespan, fame, and happiness, having avoided evil deeds, should practice the threefold righteous conduct.

ယံ [Pg.73] ဘိက္ခဝေ သဒေဝကဿ လောကဿ သမာရကဿ သဗြဟ္မကဿ သဿမဏဗြာဟ္မဏိယာ ပဇာယ သဒေဝမနုဿာယ ဒိဋ္ဌံ သုတံ မုတံ ဝိညာတံ ပတ္တံ ပရိယေသိတံ အနုဝိစရိတံ မနသာ, တမဟံ ဇာနာမိ တမဟံ အဘိညာသိံ, တံ တထာဂတဿ ဝိဒိတံ, တံ တထာဂတော န ဥပဋ္ဌာတိ.

Bhikkhus, whatever in this world with its devas, Māra, and Brahmā, in this generation with its recluses and brahmins, with its devas and humans, has been seen, heard, sensed, cognized, attained, sought, and mentally pondered—that I know, that I have directly known. That is known to the Tathāgata, but the Tathāgata does not take his stand upon that.

ဣတိ [Pg.74] ခေါ ဘိက္ခဝေ တထာဂတော ဒိဋ္ဌသုတမုတဝိညာတဗ္ဗေသု ဓမ္မေသု တာဒီယေဝ တာဒီ, တုမှာ စ ပန တာဒိမှာ အညော တာဒီ ဥတ္တရိတရော ဝါ ပဏီတတရော ဝါ နတ္ထီတိ ဝဒါမိ.

Thus, bhikkhus, in regard to phenomena seen, heard, sensed, and cognized, the Tathāgata is of such a nature. And I say that there is no other of such a nature who is higher or more sublime.

သုဝဏ္ဏဘူမိံ [Pg.81] ဂန္တွာန, သောဏုတ္တရာ မဟိဒ္ဓိကာ;

ပိသာစေ နိဒ္ဓမေတွာန, ဗြဟ္မဇာလမဒေသိသုံ.

Having gone to the Golden Land, the mighty Soṇa and Uttara, having driven out the pisācas, taught the Brahmajāla Sutta.

သမဏာ [Pg.86] မယံ မဟာရာဇ, ဓမ္မရာဇဿ သာဝကာ;

တဝေဝ အနုကမ္ပာယ, ဇမ္ဗုဒီပါ ဣဓာဂတာ.

We are recluses, O great king, disciples of the King of Dhamma; out of compassion for you, we have come here from Jambudīpa.

အဟံ ဗုဒ္ဓဉ္စ ဓမ္မဉ္စ, သံဃဉ္စ သရဏံ ဂတော,ဥပါသကတ္တံ ဒေသေသိံ, သကျပုတ္တဿ သာသနေ.

I have gone for refuge to the Buddha, the Dhamma, and the Sangha; I have declared myself a lay follower in the dispensation of the Sakyan's son.

တေန [Pg.92] သမယေန ဗုဒ္ဓေါ ဘဂဝါ ဝေရဉ္ဇာယံ ဝိဟရတိ နဠေရုပုစိ မန္ဒမူလေ.

At that time the Buddha, the Blessed One, was dwelling in Verañjā at the foot of Naleru's Nimba tree.

သဂ္ဂါရောဟဏသောပါဏံ[Pg.125], အညံ သီလသမံ ကုတော;

ဒွါရံ ဝါ ပန နိဗ္ဗာန, နဂရဿ ပဝေသနေ.

Where is there another stairway to heaven equal to virtue? Or another gate for entering the city of Nibbāna?

အလမေဝ [Pg.133] ကာတုံ ကလျာဏံ, ဒါနံ ဒါတုံ ယထာရဟံ;

ပါဏိံ ကာမဒဒံ ဒိသွာ, ကော ပုညံ နကရိဿတိ.

It is indeed proper to do good, to give gifts as is fitting. Seeing the hand that grants desires, who would not make merit?

ဒဿာမန္နဉ္စ [Pg.134] ပါနဉ္စ, ဝတ္ထသေနာသနာနိ စ;

ပပဉ္စ ဥဒပါနဉ္စ, ဒုဂ္ဂေ သင်္ကမနာနိ စ.

I shall give food and drink, and clothes, lodging, and seats; and water-sheds and wells, and bridges in difficult places.

မဟာအဋ္ဌကထဉ္စေဝ[Pg.147], မဟာပစ္စရိမေဝစ;

ကုရုန္ဒိဉ္စာတိ တိဿောပိ, သီဟဠဋ္ဌကထာ ဣမာ;

ဗုဒ္ဓမိတ္တောတိ နာမေန, ဝိသုတဿ ယသဿိနော;

ဝိနယညုဿ ဓီရဿ, သုတွာ ထေရဿ သန္တိကေ.

The Great Commentary, the Great Posterior Commentary, and the Kurundi—these three are the Sinhalese commentaries. I heard from the Elder Buddhamitta, renowned by name, glorious, wise, learned in the Vinaya.

ဥပဒ္ဒဝါကုလေ [Pg.149] လောကေ, နိရုပဒ္ဒဝတော အယံ;

ဧကသံဝစ္ဆရေနေဝ, ယထာ နိဋ္ဌံ ဥပါဂတာ;

ဧဝံ သဗ္ဗဿ လောကဿ, နိဋ္ဌံ ဓမ္မူပသံဟိတာ;

သီဃံ ဂစ္ဆန္တု အာရမ္ဘာ, သဗ္ဗေပိ နိရုပဒ္ဒဝါ.

In a world troubled by dangers, this work is free from danger; in just a single year, it has reached completion as intended. Thus, for the entire world, may all undertakings connected with the Dhamma swiftly reach completion, free from danger.

စိရဋ္ဌိတတ္ထံ [Pg.151] ဓမ္မဿ, ကရောန္တေန မယာ ဣမံ;

သဒ္ဓမ္မဗဟုမာနေန, ယဉ္စ ပုညံ သမာစိတံ;

သဗ္ဗဿ အာနုဘာဝေန, တဿ သဗ္ဗေပိ ပါဏိနော;

ဘဝန္တု ဓမ္မရာဇဿ, သဒ္ဓမ္မရသသေဝိနော.

For the long duration of the Dhamma, this work has been done by me; and whatever merit has been accumulated through great respect for the True Dhamma—by the power of all of that, may all living beings become partakers of the taste of the True Dhamma of the King of Dhamma.

စိရံ [Pg.152] တိဋ္ဌတု သဒ္ဓမ္မော, ကာလေ ဝဿံ စိရံ ပဇံ;

တပ္ပေတု ဒေဝေါ ဓမ္မေန, ရာဇာ ရက္ခတု မေဒိနိံ.

Long may the True Dhamma endure; may the deity rain in season and long satisfy the people with righteousness; may the king protect the earth.

တာဝ တိဋ္ဌတု လောကသ္မိံ, လောကနိတ္ထရဏေသိနံ;

ဒဿေန္တီ ကုလပုတ္တာနံ, နယံ သီလဝိသုဒ္ဓိယာ;

ယာဝ ဗုဒ္ဓေါတိ နာမမ္ပိ, သုဒ္ဓစိတ္တဿ တာဒိနော;

လောကမှိ လောကဇေဋ္ဌဿ, ပဝတ္တတိ မဟေသိနော.

So long may it remain in the world, for those seeking deliverance from the world, showing noble sons the way to purity of virtue, as long as even the name 'Buddha'—of the pure-minded, the steadfast one, of the great sage, the foremost in the world—continues to prevail in the world.

ကရုဏာသီတလဟဒယံ[Pg.155], ပညာပဇ္ဇောတဝိဟတမောဟတမံ;

သနရာမရလောကဂရုံ, ဝန္ဒေ သုဂတံ ဂတိဝိမုတ္တံ.

His heart cooled by compassion, the darkness of delusion dispelled by the light of wisdom, venerable to the world with its humans and devas—I venerate the Sugata, freed from all destinations.

ဗုဒ္ဓေါပိ [Pg.157] ဗုဒ္ဓဘာဝံ, ဘာဝေတွာ စေဝ သစ္ဆိကတွာစ;

ယံ ဥပဂတော ဂတမလံ, ဝန္ဒေ တမနုတ္တရံ ဓမ္မံ.

The Buddha too, having cultivated and realized Buddhahood, attained that which is stainless; I venerate that supreme Dhamma.

သုဂတဿ ဩရသာနံ, ပုတ္တာနံ မာရသေနမထနာနံ;

အဋ္ဌန္နမ္ပိ သမူဟံ, သိရသာ ဝန္ဒေ အရိယသံဃံ.

I bow my head to the Noble Sangha, the assembly of the eight noble persons, the Sugata's own sons, who have crushed Māra’s army.

ဒီဃဿ [Pg.158] ဒီဃသုတ္တင်္ကိတဿ, နိပုဏဿ အာဂမဝရဿ;

ဗုဒ္ဓါနုဗုဒ္ဓသံဝဏ္ဏိတဿ, သဒ္ဓါဝဟဂုဏဿ.

Of the Dīgha Nikāya, marked by long suttas, of the subtle, excellent collection, praised by the Buddhas and those awakened after them, bearing qualities that inspire faith.

သမ္မာသမ္ဗုဒ္ဓေနေဝ [Pg.159] ဟိ တိဏ္ဏမ္ပိ ပိဋကာနံ အတ္ထဝဏ္ဏနာက္ကမော ဘာသိတော, ယာပကိဏ္ဏကဒေသနာတိ ဝုစ္စတိ, တတော သံဂါယနာဒိဝသေန သာဝကေဟီတိ အာစရိယာ ဝဒန္တိ.

Indeed, the method of explaining the meaning of the three Piṭakas was taught by the Perfectly Self-Enlightened One himself, which is called the miscellaneous teaching. The teachers say that it was then done by the disciples by way of recitation and so on.

အတ္ထပ္ပကာသနတ္ထံ, အဋ္ဌကထာ အာဒိတော ဝသိသတေဟိ;

ပဉ္စဟိ ယာသင်္ဂီတာ, အနုသင်္ဂီတာ စ ပစ္ဆာပိ.

For the purpose of clarifying the meaning, the commentary was initially recited by five hundred sages, and was subsequently recited again.

မဇ္ဈေ [Pg.161] ဝိသုဒ္ဓိမဂ္ဂါ, ဧသ စတုန္နမ္ပိ အာဂမာနဉှိ;

ဌတွာ ပကာသယိဿတိ, တတ္ထ ယထာ ဘာသိတမတ္ထံ;

ဣစ္စေဝ ကတော တသ္မာ, တမ္ပိ ဂဟေတွာန သဒ္ဓိမေတာယ;

အဋ္ဌကထာယ ဝိဇာနာထ, ဒီဃာဂမနိဿိတံ အတ္ထံ.

This Visuddhimagga stands in the middle of all four Āgamas; it will illuminate the meaning as spoken therein. It was composed for this very reason. Therefore, taking it with faith, understand through this commentary the meaning dependent on the Dīgha Āgama.

အတ္ထာနံ [Pg.165] သူစနတော, သုဝုတ္တတော သဝနတောထသူဒနတော,သုတ္တာဏာ သုတ္တသဘာဂတောစ, သုတ္တန္တိ အက္ခာတံ.

Because it indicates meanings, is well-spoken, destroys defilements upon hearing, is a thread, and shares the nature of a thread, it is called a 'Sutta'.

သုဒုဒ္ဒသံ [Pg.177] သုနိပုဏံ, ယတ္ထကာမနိပါတိနံ;

စိတ္တံ ရက္ခေထ မေဓာဝီ, စိတ္တံ ဂုတ္တံ သုခါဝဟံ.

The mind is very hard to see, extremely subtle, alighting where it wishes. Let the wise one guard the mind; a guarded mind brings happiness.

သော [Pg.180] ဧဝံ သမာဟိတေ စိတ္တေ ပရိသုဒ္ဓေ ပရိယောဒါတေ အနင်္ဂဏေ ဝိဂတူပက္ကိလေသေ မုဒုဘူတေ ကမ္မနိယေ ဌိတေ အာနဉ္ဇပ္ပတ္တေ ဉာဏဒဿနာယ စိတ္တံ အဘိနီဟရတိ အဘိနိန္နာမေတိ –

When his mind is thus concentrated, purified, bright, spotless, rid of defilements, pliable, workable, firm, and has attained imperturbability, he directs and inclines his mind to knowledge and vision.

ယံဟိတံ [Pg.206] ဘိက္ခဝေ သမ္မာဝဒမာနေ ဝဒေယျ သမန္တပါသော မာရဿာတိ, မာတုဂါမံယေဝ သမ္မာ ဝဒမာနော ဝဒေယျ သမန္တပါသော မာရဿာတိ.

Bhikkhus, if one speaking rightly were to say of anything, 'It is a complete snare of Māra,' it is of woman that one speaking rightly would say, 'It is a complete snare of Māra.'

ယော [Pg.209] ဘိက္ခု ဒိဝသံ စင်္ကမေန နိသဇ္ဇာယ စ အာဝရဏီယေဟိ ဓမ္မေဟိ စိတ္တံ ပရိသောဓေတွာ.

That bhikkhu who, during the day, by walking and sitting, has purified his mind from obstructive states...

ဣတိ [Pg.228] စိတ္တကိရိယဝါယောဓာတုဝိပ္ဖာရဝသေန အယံ ကာယသမ္မတော အဋ္ဌိသံဃာတော အဘိက္ကမတိ.

Thus, by means of the mind's activity and the impulse of the wind element, this aggregate of bones, conventionally called 'body', moves forward.

ကရုဏာ [Pg.231] ဝိယ သတ္တေသု, ပညာ ယဿ မဟေသိနော;

ဉေယျဓမ္မေသု သဗ္ဗေသု, ပဝတ္တိတ္ထ ယထာရုစိ.

The compassion for living beings and the wisdom of that great sage functioned among all knowable phenomena according to his will.

ဒသာယ [Pg.235] တာယ သတ္တေသု, သမုဿာဟိတမာနသော;

ပါဋိဟီရာဝသာနမှိ, ဝသန္တော တိဒသာလယေ;

ပါရိစ္ဆတ္တကမူလမှိ, ပဏ္ဍုကမ္ဗလနာမကေ;

သိလာသနေ သန္နိသိန္နော, အာဒိစ္စောဝ ယုဂန္ဓရေ.

In that tenth month, with mind uplifted towards living beings, at the conclusion of the Twin Miracle, dwelling in the abode of the thirty-three devas, at the root of the Pāricchattaka tree, seated on the stone seat named Paṇḍukambala, like the sun on Mount Yugandhara.

စက္ကဝါဠသဟဿေဟိ, ဒသာဟာဂမ္မ သဗ္ဗသော;

သန္နိသိန္နေန ဒေဝါနံ, ဂဏေန ပရိဝါရိတော;

မာတရံ ပမုခံ ကတွာ, တဿာ ပညာယ တေဇသာ;

အဘိဓမ္မကထာမဂ္ဂံ, ဒေဝါနံ သမ္ပဝတ္တယိ.

Surrounded by the assembled host of devas, who had come from ten thousand world-systems, having made his mother the foremost among them, by the power of his wisdom he set in motion the path of the Abhidhamma discourse for the devas.

တဿ [Pg.236] ပါဒေ နမဿိတွာ, သမ္ဗုဒ္ဓဿ သိရီမတော;

သဒ္ဓမ္မဉ္စဿ ပူဇေတွာ, ကတွာ သံဃဿ စဉ္ဇလိံ.

Having paid homage to the feet of that glorious Perfectly Enlightened One, having honored his True Dhamma, and having made a reverential salutation to the Sangha.

ယံ [Pg.237] ဒေဝဒေဝေါ ဒေဝါနံ, ဒေသေတွာ နယတော ပုန;

ထေရဿ သာရိပုတ္တဿ, သမာစိက္ခိ ဝိနာယကော.

That which the god of gods, the Leader, having taught the method to the devas, again declared to the Elder Sāriputta.

အနောတတ္တဒဟေ ကတွာ, ဥပဋ္ဌာနံ မဟေသိနော;

ယဉ္စ သုတွာန သော ထေရော, အာဟရိတွာ မဟီတလံ.

And that which the Elder heard while attending upon the Great Sage at Anotatta Lake, he brought down to the earth.

ဘိက္ခူနံ ပရိရုဒါဟာသိ, ဣတိ ဘိက္ခူဟိ ဓာရိတော;

သင်္ဂီတိကာလေ သံင်္ဂီတော, ဝေဒေဟမုနိနာ ပုန.

He lamented for the bhikkhus; thus he was remembered by the bhikkhus. At the time of the council, it was recited again by the sage of Videha.

ယံ [Pg.238] ကရောမသိ ဗြဟ္မုနော, သမံ ဒေဝေဟိ မာရိသ;

တဒဇ္ဇ တုယှံ ကဿာမ, ဟန္ဒ သာမံ ကရောမ တေ.

Whatever service we perform for Brahmā, who is equal to the devas, O sir, that today we shall perform for you. Come, let us do it ourselves for you.

အတ္ထံ [Pg.241] ပကာသယိဿာမိ, အာဂမဋ္ဌကထာသုပိ;

ဂဟေတဗ္ဗံ ဂဟေတွာန, တောသယန္တော ဝိစက္ခဏေ.

I shall explain the meaning, drawing even from the commentaries on the Āgamas; having taken what should be taken, delighting the discerning ones.

ဣတိမေ [Pg.242] ဘာသမာနဿ, အဘိဓမ္မကထံ ဣမံ;

အဝိက္ခိတ္တာ နိသာမေထ, ဒုလ္လဘာဟိအယံကထာ.

As I speak this discourse on the Abhidhamma, listen with undistracted minds, for this discourse is rare indeed.

ဧတ္ထေတေ [Pg.263] ပါပကာ အကုသလာ ဓမ္မာ အပရိသေသာ နိရုဇ္ဈန္တိ.

Herein, these evil, unwholesome states cease without remainder.

စက္ခုံ [Pg.266] စာဝုသော ပဋိစ္စ ရူပေစ ဥပ္ပဇ္ဇတိ စက္ခုဝိညာဏံ, တိဏ္ဏံ သင်္ဂတိ ဖဿော, ဖဿပစ္စယာ ဝေဒနာ, ယံ ဝေဒေတိ, တံ သဉ္ဇာနာတိ. ယံ သဉ္ဇာနာတိ, တံ ဝိတက္ကေတိ, ယံ ဝိတက္ကေတိ, တံ ပပဉ္စေတိ, ယံ ပပဉ္စေတိ, တတော နိဒါနံ ပုရိသံ ပပဉ္စသညာသင်္ခါ သမုဒါစရန္တိ အတီတာနာဂတပစ္စုပ္ပန္နေသု စက္ခုဝိညေယျသု ရူပေသု –

Friend, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition, feeling arises. What one feels, that one perceives; what one perceives, that one thinks about; what one thinks about, that one proliferates. What one proliferates, from that as a source, perceptions and notions born of proliferation assail a person in regard to past, future, and present forms cognizable by the eye.

ပုရိမာ [Pg.274] ဘိက္ခဝေ ကောဋိ န ပညာယတိ အဝိဇ္ဇာယ.

Monks, a first point of ignorance is not discerned.

အတ္ထေဝ [Pg.277] ဂမ္ဘီရဂတံ သုဒုဗ္ဗုဓံ,သယံ အဘိညာယ သဟေတုသမ္ဘဝံ;

ယထာနုပုဗ္ဗံ နိခိလေန ဒေသိတံ,မဟေသိနာ ရူပဂတံဝ ပဿတိ.

Indeed, it is profound and very hard to comprehend; having directly known it oneself, with its cause and origin, as it was taught in sequence, in its entirety, by the Great Sage, one sees it as though it had taken form.

အဘိက္ကမိဿာမိ [Pg.286] ပဋိက္ကမိဿာမီတိ ဟိ စိတ္တံ ဥပ္ပဇ္ဇမာနံ ရူပံ သမုဋ္ဌာပေတိ.

For when the thought, 'I will go forward, I will go back,' arises, it generates form.

န [Pg.308] အန္တလိက္ခေန န သမုဒ္ဒမဇ္ဈေ,န ပဗ္ဗတာနံ ဝိဝရံ ပဝိဿ;

န ဝိဇ္ဇတေ သော ဇဂတိပ္ပဒေသော,ယတ္ထဋ္ဌိတော မုစ္စေယျ ပါပကမ္မာ.

Not in the sky, nor in the middle of the ocean, nor having entered a cleft of the mountains; there is no place on earth to be found where, having stood, one might be released from an evil deed.

ယံ [Pg.311] ပတ္တံ ကုသလံ တဿ, အာနုဘာဝေန ပါဏိနော;

သဗ္ဗေ သဒ္ဓမ္မရာဇဿ, ဉတွာ ဓမ္မံ သုခါဝဟံ;

ပါပုဏန္တု ဝိသုဒ္ဓါယ, သုခါယ ပဋိပတ္တိယာ;

အသောကမနုပါယာသံ, နိဗ္ဗာနသုခမုတ္တမံ.

By the power of whatever merit has been attained by me, may all beings, having known the happiness-bringing Dhamma of the King of the True Dhamma, attain, by means of pure practice for the sake of happiness, the supreme bliss of Nibbāna, which is without sorrow and without distress.

စိရံ တိဋ္ဌတု သဒ္ဓမ္မော, ဓမ္မေ ဟောန္တု သဂါရဝါ;

သဗ္ဗေပိ သတ္တာ ကာလေန, သမ္မာ ဒေဝေါ ပဝဿတု;

ယထာ ရက္ခိံသု ပေါရာဏာ, သုရာဇာနော တထေဝိမံ;

ရာဇာ ရက္ခတု ဓမ္မေန, အတ္တနောဝ ပဇံပဇံ.

May the True Dhamma long endure, may all beings be respectful of the Dhamma; may the deva send rain rightly and in due season; as the righteous kings of old protected, so may this king protect the people by the Dhamma as his own children.

တာဝ [Pg.312] တိဋ္ဌတု လောကသ္မိံ, လောကနိတ္ထရဏေသိနံ;

ဒဿေန္တီ ကုလပုတ္တာနံ, နယံ ပညာဝိသုဒ္ဓိယာ;

ယာဝ ဗုဒ္ဓေါတိ နာမမ္ပိ, သုဒ္ဓစိတ္တဿ တာဒိနော;

လောကမှိ လောကဇေဋ္ဌဿ, ပဝတ္တတိ မဟေသိနော.

So long may it remain in the world for those seeking deliverance from the world, showing to the sons of good family the way to the purification of wisdom, as long as even the name 'Buddha'—of the pure-minded, steadfast one, of the foremost in the world, of the great sage—endures in the world.

ဒုတိယသန္နိပါတ

The Second Recital

မဟာပဒါနသုတ္တ အဋ္ဌကထာ

The Commentary to the Mahāpadāna Sutta

ပုစ္ဆာ – အဋ္ဌကထာ [Pg.1] သံဂီတိယာ အာဝုသော ပဌမေ သန္နိပါတေ သကလာ စ ဝိနယသံဝဏ္ဏနာ ဒီဃနိကာယေ စ သီလက္ခန္ဓဝဂ္ဂဝဏ္ဏနာ အဘိဓမ္မေ စ ဓမ္မသင်္ဂဟသံဝဏ္ဏနာ သံဂီတာ ထေရေဟိ ဆဋ္ဌသံဂီတိကာရေဟိ. ဣဒါနိ ပန ဒုတိယေ သန္နိပါတေ ဒီဃနိကာယေ မဟာဝဂ္ဂဝဏ္ဏနာတော ပဋ္ဌာယ တဒဝသေသာနံ ယထာဝဝတ္ထိတသံဝဏ္ဏနာနံ သံဂါယနောကာသော အနုပ္ပတ္တော. တသ္မာ ဣမိဿာ ဒုတိယသန္နိပါတသံဂီတိယာ ပုဗ္ဗကိစ္စဝသေန ယထာနုပ္ပတ္တာယ မဟာဝဂ္ဂေ မဟာပဒါနသုတ္တသံဝဏ္ဏနာယ ပုစ္ဆာဝိဿဇ္ဇနံ ကာတုံ သမာရဘာမ. မဟာပဒါနသုတ္တဿ အာဝုသော နိဒါနေ ပရိယာပန္နဿ ‘‘ကရေရိကုဋိကာယ’’န္တိပဒဿ အတ္ထော ကထံ အဋ္ဌကထာစရိယေန ကထိတော.

Question: Friend, at the first recital of the commentaries, the entire Vinaya commentary, the commentary on the Sīlakkhandhavagga of the Dīghanikāya, and the commentary on the Dhammasaṅgaṇī of the Abhidhamma were recited by the elders who conducted the Sixth Council. Now, however, in the second recital, starting from the commentary on the Mahāvagga of the Dīghanikāya, the opportunity has arisen to recite the remaining commentaries as they have been established. Therefore, as a preliminary task for this second recital, we shall begin to conduct a question-and-answer session concerning the commentary on the Mahāpadāna Sutta of the Mahāvagga, as its turn has come. Friend, how was the meaning of the term 'karerikuṭikāya,' included in the introduction to the Mahāpadāna Sutta, explained by the commentary master?

ဝိဿဇ္ဇနာ – မဟာပဒါနသုတ္တဿ ဘန္တေ နိဒါနေ ပရိယာပန္နဿ ကရေရိကုဋိကာယန္တိပဒဿ အတ္ထော ‘‘ကရေရိကုဋိကာယ’’န္တိ ကရေရီတိ ဝရုဏရုက္ခဿ နာမံ. ကရေရိမဏ္ဍပေါ တဿာ ကုဋိကာယ [Pg.2] ဒွါရေ ဌိတော, တသ္မာ ကရေရိကုဋိကာတိ ဝုစ္စတိ. ယထာ ကောသမ္ဗရုက္ခဿ ဒွါရေဌိတတ္တာ ကောသမ္ဗကုဋိကာတိ ဧဝမာဒိနာ ဘန္တေ အဋ္ဌကထာစရိယေန ကထိတော.

Answer: Venerable sir, the meaning of the term 'karerikuṭikāya,' included in the introduction to the Mahāpadāna Sutta, was explained by the commentary master as follows: 'karerikuṭikāya'—here, 'karerī' is the name of the varuṇa tree. A karerī pavilion stood at the door of that hut; therefore, it is called 'karerikuṭikā.' Just as it is called 'kosambakuṭikā' because of standing at the door of a kosamba tree, and so on.

ကရေရိကုဋိကာယန္တိ [Pg.3] ကရေရီတိ ဝရုဏရုက္ခဿ နာမံ.

'In the Karerī hut'—here, 'karerī' is the name of the varuṇa tree.

ကရေရိမဏ္ဍပေါ [Pg.4] တဿာ ကုဋိကာယ ဒွါရေ ဌိတော, တသ္မာ ကရေရိကုဋိကာတိ ဝုစ္စတိ. ယထာ ကောသမ္ဗရုက္ခဿ ဒွါရေ ဌိတတ္တာ ဧကာသမ္ဗကုဋိကာတိ.

A karerī pavilion stood at the door of that hut; therefore, it is called 'karerikuṭikā.' Just as it is called 'kosambakuṭikā' because of standing at the door of a kosamba tree.

အန္တောဇေတဝနေ ကိရ ကရေရိကုဋိ ကောသမ္ဗကုဋိ ဂန္ဓကုဋိ သလဠာဂါရန္တိ စတ္တာရိ မဟာဂေဟာနိ –

It is said that within Jetavana, the Karerī hut, the Kosamba hut, the Perfumed hut, and the Salaḷa house were the four great buildings.

ဧကေကံ သတသဟဿပရိစ္စာဂေန နိပ္ဖန္နံ.

Each was completed at the cost of a hundred thousand.

တေသု သလဠာဂါရံ ရညာ ပသေနဒိနာ ကာရိတံ.

Among them, the Salaḷa house was built by King Pasenadi.

ပုဗ္ဗေနိဝါသ

Past Abodes

ပုစ္ဆာ – တတ္ထေဝ [Pg.5] အာဝုသော နိဒါနေ ပုဗ္ဗေနိဝါသပဋိသံယုတ္တာ ဓမ္မီကထာ ဥဒပါဒီတိဝစနဿ အတ္ထော ကထံ အဋ္ဌကထာစရိယေန ကထိတော.

Question: Friend, right there in the introduction, how was the meaning of the statement, 'a Dhamma talk connected with past abodes arose,' explained by the commentary master?

ဝိဿဇ္ဇနာ – တတ္ထေဝ ဘန္တေ နိဒါနေ ပုဗ္ဗေနိဝါသပဋိသံယုတ္တာ ဓမ္မီကထာ ဥဒပါဒီတိ ဝစနဿ အတ္ထော ပုဗ္ဗေနိဝါသပဋိသံယုတ္တာတိ ဧကမ္ပိဇာတိံ ဒွေပိ ဇာတိယောတိ ဧဝံ နိဗဒ္ဓေန ပုဗ္ဗေနိဝုဋ္ဌခန္ဓသန္တာနသင်္ခါတေန ပုဗ္ဗေနိဝါသေန သဒ္ဓိံ ယောဇေတွာ ပဝတ္တိတာ. ဓမ္မီတိ ဓမ္မသံယုတ္တာ. ဥဒပါဒီတိ အဟော အစ္ဆရိယံ ဒသဗလဿ ပုဗ္ဗေနိဝါသဉာဏံ. ပုဗ္ဗေနိဝါသံ နာမ ကေ အနုဿရန္တိ ကေ နာနုဿရန္တီတိ ဒိဋ္ဌိယာ အနုဿရန္တိ, သာဝကာ သ ပစ္စေကဗုဒ္ဓါ စ ဗုဒ္ဓါ စ အနုဿရန္တိ. ကတရဒိဋ္ဌိယော အနုဿရန္တိ. ယေ အဂ္ဂပတ္တာ ကမ္မဝါဒိနော တေပိ စတ္တာလီသံယေဝ ကပ္ပေ အနုဿရန္တိ, န တတော ပရန္တိ ဧဝမာဒိနာ ဘန္တေ အဋ္ဌကထာစရိယေန ကထိတော.

Answer: Venerable sir, right there in the introduction, the meaning of the statement, 'a Dhamma talk connected with past abodes arose,' was explained by the commentary master as follows: 'Connected with past abodes' means it was set forth by connecting it with past abodes, reckoned as the continuous succession of aggregates that have been lived through in the past, such as one birth, two births, and so on. 'Dhamma talk' means connected with the Dhamma. 'Arose' expresses wonder: 'Oh, how amazing is the Ten-Powered One's knowledge of past abodes!' As to 'Who recollects past abodes and who does not?': those with certain views recollect, and disciples, paccekabuddhas, and Buddhas recollect. Which of those with views recollect? Those who have attained the highest state and are proponents of kamma—they recollect for forty aeons only, not beyond that, and so on.

ပုဗ္ဗေနိဝါသပဋိသံယုတ္တာတိ [Pg.6] ဧကမ္ပိ ဇာတိံ ဒွေပိ ဇာတိယောတိ ဧဝံ နိဗဒ္ဓေန ပုဗ္ဗေနိဝုဋ္ဌခန္ဓသန္တာနသင်္ခါတေန ပုဗ္ဗေနိဝါသေန သဒ္ဓိံ ယောဇေတွာ ပဝတ္တိတာ.

'Connected with past abodes' means it was set forth by connecting it with past abodes, reckoned as the continuous succession of aggregates that have been lived through in the past, such as one birth, two births, and so on.

ကပ္ပပရိစ္ဆေဒဝါရ

The Section on the Division of Aeons

ပုစ္ဆာ – တသ္မိံ [Pg.7] အာဝုသော မဟာပဒါနသုတ္တေ ဥဒ္ဒေသဝါရေ နဝသု ပရိစ္ဆေဒဝါရေသု ပဌမေ ကပ္ပပရိစ္ဆေဒဝါရေ ဘဒ္ဒကပ္ပေတိ ပဒဿ အတ္ထော အဋ္ဌကထာစရိယေန ကထံ ကထိတော.

Question: Friend, in that Mahāpadāna Sutta, in the summary section, in the first of the nine divisional sections, the section on the division of aeons, how was the meaning of the word 'bhaddakappa' explained by the commentary master?

ဝိဿဇ္ဇနာ – တသ္မိံ [Pg.8] ဘန္တေ မဟာပဒါနသုတ္တေ ဥဒ္ဒေသဝါရေ နဝသု ပရိစ္ဆေဒဝါရေသု ပဌမေ ကပ္ပပရိစ္ဆေဒဝါရေ ဘဒ္ဒကပ္ပေတိ ပဒဿ အတ္ထော ဘဒ္ဒကပ္ပေတိ ပဉ္စဗုဒ္ဓုပ္ပာဒပဋိမဏ္ဍိတတ္တာ သုန္ဒရကပ္ပေ သာရကပ္ပေတိ ဘဂဝါ ဣမံ ကပ္ပံ ထောမေန္တော ဧဝမာဟ. ယတော ပဋ္ဌာယ ကိရ အမှာကံ ဘဂဝါ အဘိနီဟာရော ကတော, ဧကသ္မိံ အန္တရေ ဧကသ္မိမ္ပိ ကပ္ပေ ပဉ္စဗုဒ္ဓါ နိဗ္ဗတ္တာ နာမ နတ္ထီတိ ဧဝမာဒိနာ ဘန္တေ အဋ္ဌကထာစရိယေန ကထိတော.

Answer: Venerable sir, in that Mahāpadāna Sutta, in the summary section, in the first of the nine divisional sections, the section on the division of aeons, the meaning of the word 'bhaddakappa' was explained by the commentary master as follows: 'bhaddakappa'—the Blessed One, praising this aeon, said it is a 'beautiful aeon' (sundarakappa) and a 'worthy aeon' (sārakappa) because it is adorned with the arising of five Buddhas. It is said: 'From the time our Blessed One made his aspiration, during this interval, in no single aeon have five Buddhas arisen,' and so on.

ဝိပဿိဿ [Pg.9] ဘိက္ခဝေ ဘဂဝတော ဣတော သော ဘိက္ခဝေ ဆနဝုတိကပ္ပေ ယံ ဝိပဿီ ဘဂဝါ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါ လောကေ ဥဒပါဒိ –

Monks, it was ninety-one aeons ago from now that the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, arose in the world.

သဒ္ဒကပ္ပေတိ ပဉ္စဗုဒ္ဓုပ္ပာဒပဋိမဏ္ဍိတတ္တာ သုန္ဒရကပ္ပေ သာရကပ္ပေတိ ဘဂဝါ ဣမံ ကပ္ပံ ထောမေန္တော ဧဝမာဟ –

The Blessed One, praising this aeon, said it is a 'beautiful aeon' (sundarakappa) and a 'worthy aeon' (sārakappa) because it is adorned with the arising of five Buddhas.

‘‘ယတော ပဋ္ဌာယ ကိရ အမှာကံ ဘဂဝတာဘိနီဟာရော ကတော, ဧတသ္မိံ အန္တရေ ဧကသ္မိမ္ပိ ကပ္ပေ ပဉ္စဗုဒ္ဓါ နိဗ္ဗတ္တာ နာမ နတ္ထိ’’ –

It is said: 'From the time our Blessed One made his aspiration, during this interval, in no single aeon have five Buddhas arisen.'

အာယုပရိစ္ဆေဒဝါရ

The Section on the Division of Lifespans

ပုစ္ဆာ – စတုတ္ထေ [Pg.10] ပနာဝုသော အာယုပရိစ္ဆေဒဝါရေ အပ္ပံ ဝါ ဘိယျောတိ ဧတေသံ ပဒါနံ အတ္ထော ကထံ အဋ္ဌကထာစရိယေန ကထိတော.

Question: But friend, in the fourth section, the section on the division of lifespans, how was the meaning of the words 'a little or more' explained by the commentary master?

ဝိဿဇ္ဇနာ – စတုတ္ထေ ပန ဘန္တေ အာယုပရိစ္ဆေဒဝါရေ အပ္ပံ ဝါ ဘိယျောတိ ဧတေသံ ပဒါနံ အတ္ထော ‘‘အပ္ပံ ဝါ ဘိယျောတိ ဝဿသတတော ဝါ ဥပရိ အပ္ပံ, အညံ ဝဿသတံ အပတွာ ဝီသံ ဝါ တိံသံ ဝါ စတ္တာလီသံ ဝါ ပဏ္ဏာသံ ဝါ သဋ္ဌိ ဝါ ဝဿာနိ ဇီဝတိ. ဧဝံ ဒီဃာယုကော ပန အတိဒုလ္လဘော, အသုကော ကိရ ဧဝံ စိရံ ဇီဝတီတိ တတ္ထ တတ္ထ ဂန္တွာ ဒဋ္ဌဗ္ဗော ဟောတီ’’တိ ဧဝမာဒိနာ ဘန္တေ တတ္ထ အဋ္ဌကထာစရိယေန ကထိတော.

Reply – In the fourth section on the limitation of the lifespan, venerable sir, the meaning of the words 'a little or more' is: 'a little above a hundred years, or not reaching another hundred years—one lives for twenty, thirty, forty, fifty, or sixty years. However, one who lives so long is extremely rare. Indeed, it is said, "Such a one lives so long," and one must go here and there to see him.' Thus, venerable sir, it was explained by the commentary teacher there.

မယှံ [Pg.11] ဘိက္ခဝေ ဧတရဟိ အပ္ပကံ အာယုပ္ပမာဏံ ပရိတ္တံ လဟုကံ ယော စိရံ ဇီဝတိ သော ဝဿသတံ အပ္ပံ ဝါ ဘိယျော.

Monks, at present, the lifespan of humans is short. The next world must be gone to. What is wholesome should be done, the holy life should be lived. There is no one born who will not die. One who lives long, monks, lives for a hundred years, or a little more.

အပ္ပံ ဝါ ဘိယျောတိ ဝဿသတတော ဝါ ဥပရိ အပ္ပံ, အယျံ ဝဿသတံ အပတွာ ဝီသံ ဝါ တိံသံ ဝါ စတ္တာလီသံဝါ ဝါ ပဏ္ဏာသံ ဝါ သဋ္ဌိ ဝါ ဝဿာနိ ဇီဝတိ–

‘A little or more’ means: a little above a hundred years, or not reaching another hundred years—one lives for twenty or thirty or forty or fifty or sixty years.

ဥပဋ္ဌာကပရိစ္ဆေဒဝါရ

The Section on the Attendant

ပုစ္ဆာ – အဋ္ဌမေ [Pg.12] ပနာဝုသော ဥပဋ္ဌာကပရိစ္ဆေဒဝါရေ အာနန္ဒောတိပဒေ ကထံ အဋ္ဌကထာစရိယေန ဝဏ္ဏိတော.

Question – Friend, in the eighth section on the attendant, how was the word 'Ānanda' explained by the commentary teacher?

ဝိဿဇ္ဇနာ – အဋ္ဌမေ ပန ဘန္တေ ဥပဋ္ဌာကပရိစ္ဆေဒေ ပန အာနန္ဒောတိ နိဗဒ္ဓုပဋ္ဌာကဘာဝံ သန္ဓာယ ဝုတ္တန္တိ ဧဝမာဒိနာ ဘန္တေ အဋ္ဌကထာစရိယေန ဝဏ္ဏိတော.

Reply – In the eighth section on the attendant, venerable sir, the word 'Ānanda' was said with reference to his state of being a constant attendant. Thus, venerable sir, it was explained by the commentary teacher.

မယှံ [Pg.13] ဘိက္ခဝေ ဧတရဟိ အာနန္ဒော နာမ ဘိက္ခု ဥပဋ္ဌာကော အဟောသိ အဂ္ဂုပဋ္ဌာကော–

Monks, at this time, the monk named Ānanda was my attendant, the foremost attendant.

ဘဂဝတောဟိ [Pg.14] ပဌမဗောဓိယံ အနိဗဒ္ဓါ ဥပဋ္ဌာကာ အဟေသုံ.

For the Blessed One, in the first period of enlightenment, the attendants were not permanent.

ဧကဒါ နာဂသမာလော ပတ္တစီဝရံ ဂဟေတွာ ဝိစရိ.

One day, Nāgasamāla took the bowl and robe and departed.

ဣဒမေဝ [Pg.15] တေ ကာရဏံ သလ္လက္ခေတွာ နိဝါရယိမှ.

Having considered this very reason of yours, we prevented you.

ဧကစ္စေ [Pg.16] ဘိက္ခူ ဣမိနာ မဂ္ဂေန ဂစ္ဆာမာတိ ဝုတ္တေ အညေန ဂစ္ဆန္တိ.

Some monks, when it is said, 'Let us go by this path,' go by another.

ဥဋ္ဌေဟိ [Pg.17] အာဝုသော အာနန္ဒ, ဥဋ္ဌေဟိ အာဝုသော အာနန္ဒ.

Arise, friend Ānanda, arise, friend Ānanda.

ကံ ပနေတ္ထ အာနန္ဒ အာဒီနဝံ ပဿသိ.

What danger, Ānanda, do you see in this?

ကံ [Pg.18] ပနေတ္ထ အာနန္ဒ အာနိသံသံ ပဿသိ.

What benefit, Ānanda, do you see in this?

သမဝတ္တက္ခန္ဓော [Pg.28] အတုလော, သုပ္ပဗုဒ္ဓေါ စ ဥတ္တရော;

သတ္တဝါဟော ဝိဇိတသေနော, ရာဟုလော ဘဝတိ သတ္တမော –

Samavattakkhandha, Atula, Suppabuddha, and Uttara; Sattavāha, Vijitasena, and Rāhula is the seventh.

သုတနာ [Pg.29] သဗ္ဗကာမာစ, သုစိတ္တာ အထ ရောစိနီ;

ရုစဂ္ဂတီ သုနန္ဒာစ, ဗိမ္ဗာ ဘဝတိ သတ္တမာ.

Sutanā, Sabbakāmā, Sucittā, and then Rocinī; Rucaggatī, Sunandā, and Bimbā is the seventh.

အနေကဇာတိသံသာရံ[Pg.37], သန္ဓာဝိဿံ အနိဗ္ဗိသံ;

ဂဟကာရံ ဂဝေသန္တော, ဒုက္ခာ ဇာတိ ပုနပ္ပုနံ;

ဂဟကာရက ဒိဋ္ဌောသိ, ပုန ဂေဟံ န ကာဟသိ.

Through the round of many births I wandered without finding, seeking the house-builder. Painful is birth again and again. O house-builder! You are seen. You shall not build a house again.

သဗ္ဗာ တေ ဖာသုကာ ဘဂ္ဂါ, ဂဟကူဋံ ဝိသင်္ခတံ;

ဝိသင်္ခါရဂတံ စိတ္တံ, တဏှာနံ ခယမဇ္ဈဂါ.

All your rafters are broken, your ridgepole is shattered. The mind, gone to the unconditioned, has attained the destruction of craving.

အယောဃနဟတဿေဝ[Pg.40], ဇလတော ဇာတဝေဒသော;

အနုပုဗ္ဗူပသန္တဿ, ယထာ န ဉာဉတေ ဂတိ;

ဧဝံ သမ္မာဝိမုတ္တာနံ, ကာမဗန္ဓောဃတာရိနံ;

ပညာပေတုံ ဂတိ နတ္ထိ, ပတ္တာနံ အစလံ သုခံ.

Just as the destination is not known of a blazing fire struck by an iron hammer, as it is gradually extinguished; even so, for those perfectly liberated, who have crossed the flood of sensual bonds, there is no way to point to their destination, they who have attained unshakeable bliss.

န [Pg.44] ပန ဘဂဝါ မိလက္ခုသဒိသော ဟောတိ နာပိ အာမုတ္တမဏိကုဏ္ဍလော.

But the Blessed One is not like a barbarian, nor does he wear jeweled earrings.

တေ ပန အတ္တနော သမာနသဏ္ဌာနမေဝ ပဿန္တိ.

But they see only an appearance similar to their own.

န [Pg.48] ခေါ အာနန္ဒ ဧတ္တာဝတာ တထာဂတော သက္ကတော ဝါ ဟောတိ ဂရုကတော ဝါ မာနိတော ဝါ ပူဇိတော ဝါ အပစိတော ဝါ.

Not by this much, Ānanda, is the Tathāgata honored, respected, revered, venerated, or esteemed.

ကသ္မာ [Pg.50] ပန ဘဂဝါ အညတ္ထ ဧကံ ဥမာပုပ္ဖမတ္တမ္ပိ ဂဟေတွာ ဗုဒ္ဓ ဂုဏေ အာဝဇ္ဇေတွာ ကတာယ ပူဇာယ ဗုဒ္ဓဉာဏေနာပိ အပရိစ္ဆိန္နံ ဝိပါကံ ဝဏ္ဏေတွာ–

Why then does the Blessed One, having elsewhere described the immeasurable result—immeasurable even by a Buddha's knowledge—of an offering made by taking just a single flax flower and reflecting on the Buddha's virtues...

ယော [Pg.55] ခေါ အာနန္ဒ ဘိက္ခု ဝါ ဘိက္ခုနီ ဝါ ဥပါသကော ဝါ ဥပါသိကာ ဝါ ဓမ္မာနုဓမ္မပ္ပဋိပန္နော ဝိဟရတိ သာမီစိပ္ပဋိပန္နော အနုဓမ္မစာရီ သော တထာ ဂတံ သက္ကရောတိ ဂရုကရောတိ မာနေတိ ပူဇေတိ အပစိယတိ ပရမာယ –

Whoever, Ānanda, whether monk or nun, layman or laywoman, dwells practicing the Dhamma in accordance with the Dhamma, practicing what is proper, living in conformity with the Dhamma—that person honors, respects, reveres, venerates, and pays homage to the Tathāgata with the highest homage.

သိယာ [Pg.59] ခေါ ပနာနန္ဒ တုမှာကံ ဧဝမဿ ‘အတီတသတ္ထုကံ ပါဝစနံ, နတ္ထိ နော သတ္ထာ’တိ.

It might be, Ānanda, that you would think thus: 'The teaching is one whose Teacher has passed away; we have no Teacher.'

န [Pg.60] ခေါ ပနေတံ အာနန္ဒ ဧဝံ ဒဋ္ဌဗ္ဗံ.

But, Ānanda, this should not be seen thus.

ဓမ္မောပိ ဒေသိတော စေဝ ပညတ္တောစ, ဝိနယောပိ ဒေသိတော စေဝ ပညတ္တော စ–

The Dhamma has been taught and laid down, and the Discipline has been taught and laid down.

အဿောသိ [Pg.67] ခေါ ရာဇာ မာဂဓော အဇာတသတ္တု ဝေဒေဟိပုတ္တော ဘဂဝါ ကိရ ကုသိနာရာယံ ပရိနိဗ္ဗုတောတိ.

King Ajātasattu of Magadha, son of the Videhan queen, heard: 'The Blessed One, it is said, has attained final Nibbāna at Kusinārā.'

သတ္ထာ နာမ ပရိနိဗ္ဗုတော, န သော သက္ကာ ပုန အာဟရိတုံ, ပေါထုဇ္ဇနိကသဒ္ဓါယ ပန အမှာကံ ရညာ သဒိသော နတ္ထိ, သစေ ဧသ ဣမိနာဝ နိယာမေန သုဏိဿတိ, ဟဒယမဿ ဖလိဿတိ. ရာဇာ ခေါ ပန အမှေဟိ အနုရက္ခိတဗ္ဗောတိ.

‘The Teacher, it is said, has attained final Nibbāna; he cannot be brought back again. But in terms of worldly faith, there is no one like our king. If he hears this in this very way, his heart will break. The king, however, must be protected by us.’

ဒေဝ [Pg.68] အမှေဟိ သုပိနကော ဒိဋ္ဌော, တဿ ပဋိဃာတတ္ထံ တုမှေဟိ ဒုကူလဒုပဋ္ဋံ နိဝါသေတွာ ယထာ နာသာပုဋမတ္တံ ပညာယတိ, ဧဝံ စတုမဓုရဒေါဏိယာ နိပဇ္ဇိတုံ ဝဋ္ဋတီတိ.

‘Your Majesty, we have seen a dream. To counteract it, you should wear a pair of fine cloths and lie down in a trough of the four sweets, so that only your nostrils are visible.’

ဒေဝ [Pg.69] မရဏတော မုစ္စနကသတ္တော နာမ နတ္ထိ, အမှာကံ အာယုဝဍ္ဎနော စေတိယဋ္ဌာနံ ပုညက္ခေတ္တံ အဘိသေကသိဉ္စကော သော ဘဂဝါ သတ္ထာ ကုသိနာရာယ ပရိနိဗ္ဗုတောတိ.

‘Your Majesty, there is no being who is released from death. That Blessed One, the Teacher—our life-increaser, an object of veneration, a field of merit, the sprinkler of consecration—has attained Parinibbāna at Kusinārā.’

ဘဂဝါ [Pg.71] သဗ္ဗညု နနု ဣမသ္မိံ ဌာနေ နိသီဒိတွာ ဓမ္မံ ဒေသယိတ္ထ, သောကသလ္လံ မေ ဝိနောဒယိတ္ထ, တုမှေ မယှံ သောကသလ္လံ နီဟရိတ္ထ, အဟံ တုမှာကံ သရဏံ ဂတော, ဣဒါနိ ပန မေ ပဋိဝစနမ္ပိ န ဒေထ ဘဂဝါတိ.

‘O Blessed One, O Omniscient One, did you not sit in this very spot and teach the Dhamma? You removed my dart of sorrow; you drew out my dart of sorrow. I have gone to you for refuge. But now, O Blessed One, you do not even give me a reply.’

နနု [Pg.72] ဘဂဝါ အဟံ အညဒါ ဧဝရူပေ ကာလေ တုမှေ မဟာဘိက္ခု သံဃပရိဝါရာ ဇမ္ဗုဒီပတလေ စာရိကံ စရထာတိ သုဏောမိ.

‘O Blessed One, have I not heard that at other times, on such occasions, you wander on pilgrimage across Jambudīpa, surrounded by the great Saṅgha of bhikkhus?’

မမ ပရိဒေဝိတေနေဝ န သိဇ္ဈတိ, ဒသဗလဿ ဓာတုယော အာဟရာပေဿာမီတိ ဧဝံ အဿောသိ.

‘By my lamenting, nothing is accomplished. I will cause the relics of the Ten-Powered One to be brought.’ Thus he resolved upon hearing the news.

သစေ [Pg.73] ဒဿန္တိ, သုန္ဒရံ. နော စေ ဒဿန္တိ, အာဟရဏုပါယေန အာဟရိဿာမီတိ စတုရင်္ဂိနိံ သေနံ သန္နယှိတွာ သယမ္ပိ နိက္ခန္တောယေဝ.

‘If they give them, it is good. If they do not give them, I will take them by force.’ Having mobilized a fourfold army, he himself set out.

ယထာ စ အဇာတသတ္တု, ဧဝံ လိစ္ဆဝီ အာဒယောပိ.

Just as Ajātasattu, so too the Licchavis and others.

အမှာကံ [Pg.74] ဓာတုယော ဝါ ဒေန္တု, ယုဒ္ဓံ ဝါတိ ကုသိနာရာနဂရံ ပရိဝါရေတွာ ဌိတေ ဧတံ ဘဂဝါ အမှာကံ ဂါမက္ခေတ္တေဟိ ပဋိဝစနံ အဝေါစုံ.

When they stood surrounding the city of Kusinārā, demanding, ‘Either give us the relics or give us battle!’, the Mallas spoke this reply: ‘The Blessed One attained Parinibbāna in our village territory.’

န မယံ သတ္ထု သာသနံ ပဟိဏိမှ, နာပိ ဂန္တွာ အာနယိမှ. သတ္ထာ ပန သယမေဝ အာဂန္တွာ သာသနံ ပေသေတွာ အမှေ ပက္ကောသာပေသိ. တုမှေပိ ခေါ ပန ယံ တုမှာကံ ဂါမက္ခေတ္တေ ရတနံ ဥပ္ပဇ္ဇတိ. န တံ အမှာကံ ဒေထ. သဒေဝကေ စ လောကေ ဗုဒ္ဓရတနသမံ ရတနံ နာမ နတ္ထိ[Pg.75], ဧဝရူပံ ဥတ္တမရတနံ လဘိတွာ မယံ နဒဿာမ, န ခေါ ပန တုမှေဟိယေဝ မာတုထနတော ခီရံ ပီတံ. အမှေဟိပိ မာတုထနတော ခီရံ ပီတံ, န တုမှေယေဝ ပုရိသာ, အမှေပိ ပုရိသာ. ဟောတူတိ အညမညံ အဟံကာရံ ကတွာ သာသနပဋိသာသနံ ပေသေန္တိ. အညမညံ မာနဂဇ္ဇိတံ ဂဇ္ဇန္တိ.

‘We did not send a message for the Teacher, nor did we go and bring him. But the Teacher himself came, sent a message, and had us summoned. As for you, whatever jewel arises in your own village territories, you do not give it to us. And in the world with its devas, there is no jewel equal to the Buddha-jewel. Having obtained such a supreme jewel, we shall not give it away. It was not you alone who drank milk from your mothers’ breasts; we too drank milk from our mothers’ breasts. You are not the only men; we too are men.’ Thus, saying ‘So be it!’, filled with conceit towards one another, they sent messages and counter-messages. They roared at each other with the roar of pride.

ဧတေ [Pg.76] ရာဇာနော ဘဂဝတော ပရိနိဗ္ဗုတဋ္ဌာနေ ဝိဝါဒံ ကရောန္တိ, န ခေါ ပနေတံ ပတိရူပံ, အလံ ဣမိနာ ကလဟေန, ဝူပသမေဿာမိ နန္တိ.

‘These kings are quarreling at the place where the Blessed One attained Parinibbāna. But this is not proper. Enough of this quarrel. I will pacify it.’

အာစရိယဿ [Pg.77] ဝိယ ဘော သဒ္ဒေါ, အာစရိယဿ ဝိယ ဘော သဒ္ဒေါတိ သဗ္ဗေ နိရဝါ အဟေသုံ.

‘Sirs, the voice is like the teacher's! Sirs, the voice is like the teacher's!’ All became silent.

(၁)

(1)

သုဏန္တု ဘောန္တော မမ ဧကဝါစံ,အမှာက ဗုဒ္ဓေါ အဟု ခန္တိဝါဒေါ;

နဟိ [Pg.78] သာဓုယံ ဥတ္တမပုဂ္ဂလဿ,သရီရဘာဂေ သိယာ သမ္ပဟာရော.

‘Let the venerable ones listen to my single word: Our Buddha was a teacher of forbearance; it is not at all proper that there should be conflict over the division of the relics of the supreme person.’

(၂)

(2)

သဗ္ဗေဝ ဘောန္တော သဟိတာ သမဂ္ဂါ,သမ္မောဒမာနာ ကရောမဋ္ဌဘာဂေ;

ဝိတ္ထာရိကာ ဟောန္တု, ဒိသာသု ထူပါ;

ဗဟူ ဇနာ စက္ခုမတော ပသန္နာ.

‘Let us all, venerable sirs, united and in harmony, rejoicing together, make eight portions. Let stūpas be widespread in all directions, for many people have faith in the One with Vision.’

န [Pg.79] ဟိ သာဓုကံ ဥတ္တမပုဂ္ဂလဿ, သရီရဘာဂေ သိယာ သမ္ပဟာရောတိ န ဟိ သာဓုယန္တိ န ဟိ သာဓု အယံ –

‘It is not at all proper that there should be conflict over the division of the relics of the supreme person.’ This means: it is not proper, it is not good, this is not good.

ဘဂဝါ [Pg.81] သဗ္ဗသု ပုဗ္ဗေ မယံ တုမှာကံ ဒွတ္တိံသမဟာပုရိသလက္ခဏပဋိမဏ္ဍိတံ ဆဗ္ဗဏ္ဏဗုဒ္ဓရသ္မိခစိတံ အသီတိအနုဗျဉ္ဇနသမုဇ္ဇလိတသောဘံ သုဝဏ္ဏဝဏ္ဏံ သရီရံ အဒ္ဒသာမ, ဣဒါနိ ပန သုဝဏ္ဏဝဏ္ဏာဝ ဓာတုယော အဝသိဋ္ဌာ ဇာတာ, နယုတ္တမိဒံ ဘဂဝါ တုမှာကန္တိ ပရိဒေဝိံသု.

‘O Blessed One, formerly we saw your body adorned with the thirty-two marks of a great man, radiant with the six-colored Buddha-rays, shining with the beauty of the eighty minor characteristics, and golden in color. But now, only golden-colored relics remain. This is not befitting you, O Blessed One,’ they lamented.

ကေန [Pg.82] နု ခေါ သဒေဝကဿ လောကဿ ကင်္ခစ္ဆေဒနတ္ထာယ စတုသစ္စကထာယ ပစ္စယဘူတာ ဘဂဝတော ဒက္ခိဏဒါဌာ ဂဟိတာတိ ဩလောကေန္တော ဗြာဟ္မဏေန ဂဟိတာတိ ဒိသွာ ဗြာဟ္မဏောပိ ဒဌာယ အနုစ္ဆဝိကံ သက္ကာရံ နသက္ခိဿတိ ဂဏှာမိ နတ္ထိ ဝေဋ္ဌန္တရတော ဂဟေတွာ သုဝဏ္ဏစင်္ကောဋကေ ဌပေတွာ ဒေဝလောကံ နေတွာ စူဠာမဏိစေတိယေ ပတိဋ္ဌပေသိ –

Investigating by whom the Blessed One's right tooth relic—which had been instrumental in the discourse on the Four Truths for the sake of cutting through the doubt of the world with its devas—had been taken, he saw that it was taken by the brahmin. Thinking, ‘The brahmin will not be able to offer fitting honor to the tooth relic. I shall take it. There is nothing to prevent me taking it from within the turban,’ he took it, placed it in a golden casket, brought it to the world of the devas, and enshrined it in the Cūḷāmaṇi Cetiya.

ရာဇဂဟေ [Pg.84] ဘဂဝတော သရီရာနံ ထူပဉ္စ မဟဉ္စ အကာသိ.

In Rājagaha, he had a stūpa built and a festival held for the relics of the Blessed One.

သမဏဿ [Pg.85] ဂေါတမဿ ပရိနိဗ္ဗုတကာလတော ပဋ္ဌာယ ဗလက္ကာရေန သာဓုကီဠိတာယ ဥပဒ္ဒုတုမှ, သဗ္ဗေ နော ကမ္မန္တာ နဋ္ဌာတိ.

‘From the time of the ascetic Gotama's Parinibbāna, we have been afflicted by forceful and elaborate festivities, and all our undertakings have been ruined.’

မဟာဇနော မနံ ပဒေါသေတွာ အပါယေ နိဗ္ဗတ္တီတိ ဒိသွာ သက္ကံ ဒေဝရာဇာနံ ဓာတုအာဟရဏူပါယံ ကာရေဿာမာတိ တဿ သန္တိကံ [Pg.86] ဂန္တွာ တမတ္ထံ အာရောစေတွာ ဓာတုအာဟရဏူပါယံ ကရောမိ မဟာရာဇာတိ အာဟံသု.

Seeing that the great populace, having corrupted their minds, were being reborn in states of woe, they resolved, ‘We shall have Sakka, the king of the devas, devise a means to gather the relics.’ Having gone to him and explained the matter, they said, ‘Great King, we shall devise a means to gather the relics.’

ဘန္တေ ပုထုဇ္ဇနော နာမ အဇာတသတ္တုနာ သမော သဒ္ဓေါ နာမ နတ္ထိ, န သော မမ ဝစနံ ကရိဿတိ, အပိစ ခေါ မာရဝိဘိံ သကသဒိသံ ဝိဘိံသကံ ဒဿေဿာမိ မဟာသဒ္ဒံ သာဝေဿာမိ ယက္ခဂါဟကခိပိတကအရောစကေ ကရိဿာမိ, တုမှေ အမနုဿာ မဟာရာဇ ကုပိတာ ဓာတုယော အာဟရာပေထာတိ ဝဒေယျာထ, ဧဝံ သော အာဟရာပေဿတီတိ–

‘Venerable sir, there is no worldling with faith equal to King Ajātasattu; he will not do my bidding. However, I will show a terrifying vision like that of Māra, I will cause a great sound to be heard, and I will inflict possession by yakkhas, convulsions, and loss of appetite. You should say, “O great king, the non-humans are angry; have the relics brought!” In this way, he will have them brought.’

မဟာရာဇ [Pg.87] အမနုဿာ ကုပိတာ, ဓာတုယော အာဟရာပေဟီတိ ဘဏိံသု.

They said, ‘O great king, the non-humans are angry! Have the relics brought!’

န တာဝ ဘန္တေ မယှံ စိတ္တံ တုဿတိ, ဧဝံ သန္တေပိ အာဟရန္တူတိ အာဟ.

‘Venerable sir, my mind is not yet satisfied, but even so, let them bring them,’ he said.

မဟာရာဇ [Pg.88] ဧကံ ဓာတုနိဓာနံ ကာတုံ ဝဋ္ဋတီတိ အာဟ.

He said, ‘O great king, it is fitting to make a single enshrinement of the relics.’

အနာဂတေ [Pg.89] လင်္ကာဒီပေ မဟာဝိဟာရေ မဟာစေတိယမှိ နိဒဟိဿန္တိ.

In the future, they will be enshrined in the Great Stūpa of the Great Monastery on the island of Laṅkā.

မဟာသာဝက စေတီ

The Shrine of the Great Disciples

ဣမသ္မိံ [Pg.90] ဌာနေ ယော ပါသာဏော အတ္ထိ, သော အန္တရဓာယတု, ပံသု သုဝိသုဒ္ဓါ ဟောတု, ဥဒကံ မာ ဥဋ္ဌဟတူတိ အဓိဋ္ဌာသိ.

‘In this place, may whatever stone exists disappear, may the soil be thoroughly pure, may water not rise up’—thus he resolved.

ဣဓ ရာဇာ ကိံ ကာရေတီတိ ပုစ္ဆန္တာနမ္ပိ မဟာသာဝကာနံ စေတိယာနီတိ ဝဒန္တိ.

Even when people asked, ‘What is the king having done here?’, they would say, ‘Shrines for the great disciples.’

မာလာ [Pg.93] မာ မိလာယန္တု, ဂန္ဓာ မာ ဝိနဿန္တု, ဒီပါ မာ ဝိဇ္ဈာယန္တူတိ အဓိဋ္ဌဟိတွာ သုဝဏ္ဏပဋ္ဋေ အက္ခရာနိ ဆိန္ဒာပေသိ –

Having resolved, ‘May the garlands not wither, may the perfumes not perish, may the lamps not be extinguished,’ he had the letters engraved on a golden plate.

အနာဂတေ ပိယဒေါသော နာမ ကုမာရော ဆတ္တံ ဥဿာပေတွာ အသောကော ဓမ္မရာဇာ ဘဝိဿတိ, သော ဣမာ ဓာတုယော ဝိတ္ထာရိကာ ကရိဿတီတိ.

‘In the future, a prince named Piyadasi will raise the umbrella and become Asoka, the King of Dhamma. He will make these relics widespread.’

အနာဂတေ [Pg.94] ဒလိဒ္ဒရာဇာ ဣမံ မဏိံ ဂဟေတွာ ဓာတူနံ သက္ကာရံ ကရောတူတိ အက္ခရံ ဆိန္ဒာပေသိ.

‘In the future, let a poor king take this gem and pay homage to the relics’—thus he had the letters engraved.

တာတ အဇာတသတ္တုနာ ဓာတုနိဓာနံ ကတံ, ဧတ္ထ အာရက္ခံ ပဋ္ဌပေဟီတိ ပဟိဏိ.

He sent a message, saying: ‘Father, a relic enshrinement has been made by Ajātasattu. Establish a guard here.’

ပရိက္ခီဏောဒါနိ [Pg.99] မေ အာယူတိ အညာသိ.

My life is now exhausted, he realized.

ယေသဉ္စ ဒေဝပုတ္တာနံ မရဏနိမိတ္တာနိ အာဝိ ဘဝန္တိ.

And for those devaputtas, the signs of death become manifest.

နဿတိ [Pg.100] ဝတ ဘော မေ အယံ သမ္ပတ္တီတိ ဘယာဘိဘူတော အဟောသိ.

"Alas, this prosperity of mine is being lost," he thought, and was overwhelmed by fear.

အတ္ထိ နု ခေါ ကောစိ သမဏော ဝါ ဗြာဟ္မဏော ဝါ လောကပိတာ မဟော မဟာဗြဟ္မာဝါ, ယော မေ ဟဒယနိဿိတံ သောကသလ္လံ သမုဒ္ဓရိတွာ ဣမံ သမ္ပတ္တိံ ထာဝရံ ကရေယျာတိ ဩလောကေန္တော ကဉ္စိ အဒိသွာ ပုန အဒ္ဒသ မာဒိသာနံ သတသဟဿာနမ္ပိ ဥပ္ပန္နံ သောကသလ္လံ သမ္မာသမ္ဗုဒ္ဓေါ ဥဒ္ဓရိတုံ ပဋိဗလောတိ.

"Is there any ascetic or brahmin, a world-father, a great Brahmā, who could pull out this dart of sorrow lodged in my heart and make this attainment stable?" Looking around, he saw no one. Then he saw that a Fully Enlightened Buddha is capable of pulling out the dart of sorrow that has arisen even in hundreds of thousands like me.

အပရိပက္ကံ [Pg.102] တာဝဿ ဉာဏံ, ကတိပါဟံ ပန အတိက္ကမိတွာ မယိ ဣန္ဒသာလဂုဟာယံ ဝိဟရန္တေ ပဉ္စ ပုဗ္ဗနိမိတ္တာနိ ဒိသွာ မရဏဘယဘီတော ဒွီသု ဒေဝလောကေသု ဒေဝတာဟိ သဒ္ဓိံ ဥပသင်္ကမိတွာ စုဒ္ဒသ ပဉှေ ပုစ္ဆိတွာ ဥပေက္ခာပဉှဝိဿဇ္ဇနာဝသာနေ အသီတိယာ ဒေဝတာသဟဿေဟိ သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌဟိဿတီတိ စိန္တေတွာ ဩကာသံ နာကာသိ.

His knowledge was still immature; but thinking, 'After a few days have passed, while I am dwelling in the Indasāla Cave, he will see the five premonitory signs and, terrified by the fear of death, will approach with deities from the two deva worlds, ask fourteen questions, and at the conclusion of the answer to the question on equanimity, he, along with eighty thousand deities, will be established in the fruit of stream-entry,' I did not grant the opportunity.

မမ [Pg.103] ပုဗ္ဗေပိ ဧကကဿ ဂတတ္တာ သတ္ထာရာ ဩကာသော နကတော, အဒ္ဓါ မေ နတ္ထိ မဂ္ဂဖလဿ ဥပနိဿယော, ဧကဿ ပန ဥပနိဿယေ သတိ စက္ကဝါဠပရိယန္တာယပိ ပရိသာယ ဘဂဝါ ဓမ္မံ ဒေသေတိယေဝ. အဝဿံ ခေါ ပန ဒွီသု ဒေဝလောကေသု ကဿစိ ဒေဝဿ ဥပနိဿယော ဘဝိဿတိ, တံ သန္ဓာယ သတ္ထာ ဒမ္မံ ဒေသေဿတိ. တံ သုတွာ အဟမ္ပိ အတ္တနော ဒေါမနဿံ ဝူပသမေဿာမီတိ.

"Even before, because I had gone alone, the Teacher did not grant an opportunity. Clearly, I have no supporting condition for the path and its fruit. But if there is a supporting condition for even one person, the Blessed One teaches the Dhamma even to an assembly extending to the limits of the world-system. Surely, in these two deva worlds, there must be some deity who has a supporting condition. The Teacher will teach the Dhamma with that one in mind. Hearing that, I too will pacify my own sorrow."

ဒွီသု [Pg.104] ဒေဝလောကေသု ဒေဝတာ ဂဟေတွာ ဓုရေန ပဟရန္တဿ ဝိယ သတ္ထာရံ ဥပသင်္ကမိတုံ နယုတ္တံ, အယံပန ပဉ္စသိခေါ ဒသဗလဿ ဥပဋ္ဌာကော [Pg.105] ဝလ္လဘော ဣစ္ဆိတိစ္ဆိတက္ခဏေ ဂန္တွာ ပဉှံ ပုစ္ဆိတွာ ဓမ္မံ သုဏာတိ, ဣမံ ပုရတော ပေသေတွာ ဩကာသံ ကာရေတွာ ဣမိနာ ကတောကာသေ ဥပသင်္ကမိတွာ ပဉှံ ပုစ္ဆိဿာမီတိ ဩကာသကရဏတ္ထံ အာမန္တေသိ.

"It is not fitting to approach the Teacher taking the deities from the two deva worlds, as if striking him from the front with a yoke. But this Pañcasikha, the beloved attendant of the Ten-Powered One, goes at any desired moment, asks a question, and listens to the Dhamma. Thinking, 'I will send him ahead to have him secure permission, and when permission has been secured by him, I will approach and ask my question,' he addressed him for the purpose of securing permission.

ဧဝံ မဟာရာဇ ဟောတု, ဘဒ္ဒံ တဝ ယော တွံ မံ ဧဟိ မာရိသ ဥယျာန ကီဠာဒီနိ ဝါ နဋသမဇ္ဇာဒီနိ ဝါ ဒဿနာယ ဂစ္ဆာမာတိ အဝတွာ ဗုဒ္ဓံ ပဿိဿာမ ဓမ္မံ သောဿာမာတိ ဝဒသီတိ ဒဠှတရံ ဥပတ္ထမ္ဘေန္တော ဒေဝါနမိန္ဒဿ ဝစနံ ပဋိဿုတွာ အနုစရိယံ သဟစရဏံ ဧကတော ဂမနံ ဥပါဂမိ.

"So be it, great king. It is good for you that you say, ‘Come, sir, let us go to see the Buddha, let us hear the Dhamma,’ instead of saying, ‘Let us go to see the park's amusements or the entertainments of dancers and troupes.’" Thus strengthening the king’s resolve and assenting to the words of the lord of the devas, he undertook to accompany him, to go together with him.

ဝန္ဒေ [Pg.113] တေ ပိတရံ ဘဒ္ဒေ, တိမ္ဗရုံ သူရိယဝစ္ဆသေ;

ယေန ဇာတာသိ ကလျာဏီ, အာနန္ဒဇနနီ မမ.

"O fair Suriyavacchasā, I revere your father, Timbaru. By him you were born, O beautiful one, who brings joy to me."

ဧဝံ ဝုတ္တေ ဘဂဝါ ပဉ္စသိခံ ဂန္ဓဗ္ဗဒေဝပုတ္တံ ဧတဒဝေါစ. သံသန္ဒတိ ခေါ တေ ပဉ္စသိခ တန္တိဿရော ဂီတဿရေန ဂီတဿရော စ တန္တိဿရေန, နစ ပန တေ ပဉ္စသိခ တန္တိဿရော ဂီတဿရံ အတိဝတ္တတိ ဂီတဿရော စ တန္တိဿရံ. ကဒါ သံယူဠှာ ပန တေ ပဉ္စသိခ ဝ္မိ ဂါထာ ဗုဒ္ဓူပသဉှိတာ ဓမ္မူပသဉှိတာ သံယူပသဉှိတာ အရဟန္တူပသဉှိတာ ကာမူပသဉှိတာတိ –

When this was said, the Blessed One said to Pañcasikha, the gandhabba devaputta: "Your lute's sound, Pañcasikha, accords with your song's melody, and your song's melody accords with your lute's sound. Your lute's sound does not go beyond your song's melody, nor does your song's melody go beyond your lute's sound. But when, Pañcasikha, were these verses composed by you, connected with the Buddha, the Dhamma, the Saṅgha, the Arahants, and sensual pleasure?"

ဘဂဝတာ [Pg.116] ပဉ္စသိခဿ ဩကာသော နကတောတိ ဒေဝတာ ဂဟေတွာ တတောဝ ပဋိနိဝတ္တေယျ. တတော မဟာဇာနိယော ဘဝေယျ, ဝဏ္ဏေ ပန ကထိတေ ကတော ဘဂဝတာ ပဉ္စသိခဿ ဩကာသောတိ ဒေဝတာဟိ သဒ္ဓိံ ဥပသင်္ကမိတွာ ပဉှံ ပုစ္ဆိတွာ ဝိဿဇ္ဇနာဝသာနေ အသီတိယာ ဒေဝတာသဟဿေဟိ သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌဟိဿတီတိ ဉတွာ ဝဏ္ဏံ ကထေသိ.

Thinking, 'The Blessed One has not given Pañcasikha permission,' the deva would have turned back from there. Then a great loss would have occurred. But, knowing: 'When the praise is spoken, permission is given by the Blessed One to Pañcasikha; then he will approach with the deities, ask a question, and at the conclusion of the answer, he will be established in the fruit of stream-entry along with eighty thousand deities'—knowing this, the Buddha spoke the praise.

အထ [Pg.118] ခေါ ဘဂဝါ သက္ကံ ဒေဝါနမိန္ဒံ ဧတဒဝေါစ ‘‘အစ္ဆရိယမိဒံ အာယသ္မတော ကောသိယဿ, အဗ္ဘုတမိဒံ အာယသ္မတော ကောသိယဿ တာဝ ဗဟုကိစ္စဿ ဗဟုကရဏီယဿ ယဒိဒံ ဣဓာဂမန’’န္တိ.

Then the Blessed One said to Sakka, the lord of the devas: "It is wonderful, venerable Kosiya, it is amazing, venerable Kosiya, that despite having so many duties and responsibilities, you have come here."

စိရပဋိကာဟံ ဘန္တေ ဘဂဝန္တံ ဒဿနာယ ဥပသင်္ကမိတုကာမော, အပိ စ ဒေဝါနံ တာဝတိံသာနံ ကေဟိစိ ကေဟိစိ ကိစ္စကရဏီယေဟိ ဗျာဝဋော, ဧဝါဟံ နာသက္ခိံ ဘဂဝန္တံ ဒဿနာယ ဥပသင်္ကမိတုံ.

"Venerable sir, for a long time I have desired to approach the Blessed One to see him, but being occupied with various duties and affairs of the Tāvatiṃsa devas, I was unable to approach the Blessed One to see him."

တေ [Pg.120] ‘‘တဝ သန္တကာ, မမ သန္တကာ’’တိ နိစ္ဆေတုံ အသက္ကောန္တာ အဍ္ဍံ ကရောန္တိ, သက္ကံ ဒေဝရာဇာနံ ပုစ္ဆန္တိ, သော ‘‘ယဿ ဝိမာနံ အာသန္နတရံ, တဿ သန္တကာ’’တိ ဝဒတိ.

They, unable to decide, arguing 'It is yours,' 'It is mine,' get into a dispute. They ask Sakka, the king of the devas, and he says, 'It belongs to the one whose mansion is nearer.'"

ယဿ [Pg.121] ဝိမာနံ ဩလောကေန္တီ ဌိတာ, တဿ သန္တကာတိ ဝဒတိ.

"He declares, 'It belongs to the one whose mansion they were standing and gazing at.'"

ဣဓေဝ [Pg.122] ဘန္တေ ကပိလဝတ္ထုသ္မိံ ဂေါပိကာ နာမ သကျဓီတာ အဟောသိ ဗုဒ္ဓေ ပသန္နာ ဓမ္မေ ပသန္နာ သံဃေ ပသန္နာ သီလေသု ပရိပူရကာရိနီ, သာ ဣတ္ထိတ္တံ ဝိရာဇေတွာ ပုရိသတ္တံ ဘာဝေတွာ ကာယဿ ဘေဒါ ပရံ မရဏာ သုဂတိံ သဂ္ဂံ လောကံ ဥပပန္နာ.

"Here in Kapilavatthu, venerable sir, there was a Sakyan daughter named Gopikā. She had faith in the Buddha, faith in the Dhamma, and faith in the Saṅgha, and she was one who fulfilled the precepts. Having become dispassionate towards womanhood and having developed manhood, at the breakup of the body, after death, she was reborn in a good destination, a heavenly world."

တဿ [Pg.128] ဓမ္မဿ ပတ္တိယာ, အာဂတမှာသိ မာရိသ;

ကတာဝကာသာ ဘဂဝတာ, ပဉှံ ပုစ္ဆေမု မာရိသ.

"For the sake of attaining that Dhamma, noble sir, we have come. An opportunity has been made by the Blessed One; noble sir, let us ask a question."

ပုစ္ဆ ဝါသဝ မံ ပဉှံ, ယံ ကိဉ္စိ မနသိစ္ဆသိ;

တဿ တဿေဝ ပဉှဿ, အဟံ အန္တံ ကရောမိ တေ.

"Ask me, Vāsava, whatever question you wish in your mind; of that very question, I will make an end for you."

ကိံ [Pg.129] သံယောဇနာ နု ခေါ မာရိသ ဒေဝါ မနုဿာ အသုရာ နာဂါ ဂန္ဓဗ္ဗာ ယေ စညေ သန္တိ ပုထုကာယာ, တေ အဝေရာ အဒဏ္ဍာ အသပတ္တာ အဗျာပဇ္ဇာ ဝိဟရေမု အဝေရိနောတိ ဣတိ စ နေသံ ဟောတိ. အထ စ ပန သဝေရာ သဒဏ္ဍာ သသပတ္တာ သဗျာပဇ္ဇာ ဝိဟရန္တိ သဝေရိနောတိ.

"Fettered by what, noble sir, do devas, humans, asuras, nāgas, gandhabbas, and whatever other various beings there are—though they wish, 'May we live without enmity, without violence, without conflict, without affliction, free from enmity'—nevertheless live with enmity, with violence, with conflict, with affliction, full of enmity?"

ဣဿာမစ္ဆရိယသံယောဇနာ [Pg.130] ခေါ ဒေဝါနမိန္ဒ ဒေဝါ မနုဿာ အသုရာ နာဂါ ဂန္ဓဗ္ဗာ ယေစညေ သန္တိ ပုထုကာယာ, တေ အဝေရာ အဒဏ္ဍာ အသပတ္တာ အဗျာပဇ္ဇာ ဝိဟရေမု အဝေရိနောတိ ဣတိ စ နေသံဟောတိ, အထ စ ပန သဝေရာ သဒဏ္ဍာ သသပတ္တာ သဗျာပဇ္ဇာ ဝိဟရန္တိ သဝေရိနောတိ.

"Fettered by envy and stinginess, O lord of the devas, do devas, humans, asuras, nāgas, gandhabbas, and whatever other various beings there are—though they wish, 'May we live without enmity, without violence, without conflict, without affliction, free from enmity'—nevertheless live with enmity, with violence, with conflict, with affliction, full of enmity."

ဣဿတီတိ [Pg.132] ဣဿာ, သာ ပရသမ္ပတ္တီနံ ဥသူယနလက္ခဏာ, တတ္ထေဝ အနဘိရတိရသာ, တတော ဝိမုခဘာဝပစ္စုပဋ္ဌာနာ, ပရသမ္ပတ္တိ ပဒဋ္ဌာနာ, သံယောဇနန္တိ ဒဋ္ဌဗ္ဗာ.

It envies, thus it is envy. Its characteristic is jealousy towards others' success; its function, discontent with that; its manifestation, turning away from that; its proximate cause, others' success. It should be seen as a fetter.

မစ္ဆေရဘာဝေါ [Pg.133] မစ္ဆရိယံ, တံလဒ္ဓါနံ ဝါ လဘိတဗ္ဗာနံ ဝါ အတ္တနော သမ္ပတ္တီနံ နိဂူဟနလက္ခဏံ, တာသံယေဝ ပရေဟိ သာဓာရဏဘာဝ အက္ခမနရသံ, သင်္ကောစနပစ္စုပဋ္ဌာနံ, ကဋုကဉ္စုကတာ ပစ္စုပဋ္ဌာနံ ဝါ, အတ္တသမ္ပတ္တိပဒဋ္ဌာနံ, စေတသော ဝိရူပဘာဝေါတိ ဒဋ္ဌဗ္ဗံ.

The state of being stingy is stinginess. Its characteristic is concealing one's own attainments, whether acquired or to be acquired; its function, being unable to endure sharing them with others; its manifestation, constriction, or a harsh exterior; its proximate cause, one's own attainments. It should be seen as a disfigurement of the mind.

ကိံ [Pg.136] ဝဏ္ဏော ဧသောတိ တံ တံ ဒေါသံ ဝဒန္တော ပရိယတ္တိဉ္စ ကဿစိ ကိဉ္စိ အဒေန္တော ဒုဗ္ဗဏ္ဏော စေဝ ဧဠမူဂေါစ ဟောတိ.

"What is this one's character?" Speaking of this and that fault, and not giving any of the teachings to anyone, one becomes both ugly and a stammerer.

ယာဝ [Pg.138] တံ နပ္ပဟီယတိ, တာဝ ဒေဝမနုဿာ အဝေရတာဒီနိ ပတ္ထယန္တာပိ ဝေရာဒီနိ နပရိမုစ္စန္တိယေဝ.

As long as that is not abandoned, so long devas and humans, even while wishing for non-enmity and so forth, are not freed from enmity and the like.

အထ [Pg.139] ခေါ သက္ကော ဒေဝါနမိန္ဒော ဘဂဝန္တံ ဥတ္တရိ ပဉှံ အပုစ္ဆိ–

Then Sakka, the lord of the devas, asked the Blessed One a further question:

ဣဿာမစ္ဆရိယံ ပန မာရိသ ကိံ နိဒါနံ ကိံ သမုဒယံ ကိံ ဇာတိကံ ကိံ ပဘဝံ, ကိသ္မိံ သတိ ဣဿာမစ္ဆရိယံ ဟောတိ, ကိသ္မိံ အသတိ ဣဿာမစ္ဆရိယံ န ဟောတီတိ.

"But, noble sir, what is the source of envy and stinginess, what is their origin, what is their birth, what is their provenance? When what exists, do envy and stinginess come to be? When what does not exist, do envy and stinginess not come to be?"

ဣဿာမစ္ဆရိယံ [Pg.140] ခေါ ဒေဝါနမိန္ဒ ပိယာပ္ပိယနိဒါနံ ပိယာပ္ပိယသမုဒယံ ပိယာပ္ပိယဇာတိကံ ပိယာပ္ပိယပဘဝံ, ပိယာပ္ပိယေ သတိ ဣဿာမစ္ဆရိယံ ဟောတိ, ပိယာပ္ပိယေ အသတိ ဣဿာမစ္ဆရိယံ နဟောတီတိ.

"Envy and stinginess, O lord of the devas, have what is liked and disliked as their source, their origin, their birth, and their provenance. When what is liked and disliked exists, envy and stinginess come to be. When what is liked and disliked does not exist, envy and stinginess do not come to be."

န [Pg.141] သက္ကာ ဒါတုံ, ကိလမိဿတိ ဝါ ဥက္ကဏ္ဌိဿတိ ဝါတိအာဒီနိ ဝတွာ မစ္ဆရိယံ ကရောတိ.

Saying things like, 'It is not possible to give,' or 'One will become weary,' or 'One will become distressed,' one acts with stinginess.

အဟော [Pg.142] ဝတဿ ဧဝရူပံ န ဘဝေယျာတိ ဣဿံ ကရောတိ.

Thinking, 'Oh, if only he did not have such a thing!' one feels envy.

မယမ္ပေတံ မမာယန္တာ န ပရိဘုဉ္ဇာမ, န သက္ကာ ဒါတုန္တိ မစ္ဆရိယ ကရောတိ.

Clinging to this as 'mine,' we do not enjoy it, and thinking 'it is not possible to give,' we act with stinginess.

ဌပေတွာ [Pg.143] မံ ကော အညော ဧဝရူပဿ လာဘီတိ ဣဿံ ဝါ ကရောတိ, ယာစိတော တာဝကာလိကမ္ပိ အဒဒမာနော မစ္ဆရိယံ ဝါ ကရောတိ.

'Except for me, who else is a recipient of such a gain?' Thus one envies. Or, when asked, not giving even for a short time, one acts with stinginess.

ပိယာပ္ပိယံ ခေါ ပန မာရိသ ကိံနိဒါနံ ကိံသမုဒယံ ကိံဇာတိကံ ကိံပဘဝံ, ကိသ္မိံ သတိ ပိယာပ္ပိယံ ဟောတိ, ကိသ္မိံ အသတိ ပိယာပ္ပိယံ န ဟောတီတိ.

And what, friend, is the source, what the origin, what the birth, what the provenance of what is liked and disliked? When what exists, does what is liked and disliked come to be? When what does not exist, does what is liked and disliked not come to be?

ပိယာပ္ပိယံ [Pg.144] ခေါ ဒေဝါနမိန္ဒ ဆန္ဒနိဒါနံ ဆန္ဒသမုဒယံ ဆန္ဒဇာတိကံ ဆန္ဒပဘဝံ, ဆန္ဒေ သတိ ပိယာပ္ပိယံ ဟောတိ, ဆန္ဒေ အသတိ ပိယာပ္ပိယံ န ဟောတီတိ.

What is liked and disliked, O lord of the devas, has desire as its source, desire as its origin, desire as its birth, and desire as its provenance. When desire exists, what is liked and disliked comes to be; when desire does not exist, what is liked and disliked does not come to be.

ဆန္ဒနိဒါနန္တိဧတ္ထ [Pg.145] ပရိယေသနဆန္ဒော, ပဋိလာဘဆန္ဒော, ပရိဘောဂ ဆန္ဒော, သန္နိဓိဆန္ဒော, ဝိဿဇ္ဇနဆန္ဒောတိ ပဉ္စဝိဓော ဆန္ဒော.

Herein, regarding 'desire as its source,' desire is fivefold: desire for seeking, desire for attainment, desire for enjoyment, desire for accumulation, and desire for dispersal.

ဣမေ [Pg.147] မံ ရက္ခိဿန္တိ ဂေါပိဿန္တိ မမာယိဿန္တိ သမ္ပရိဝါရယိဿန္တီတိ.

'These will protect me, guard me, hold me as their own, and attend upon me.'

ဆန္ဒော ခေါ ပန မာရိသ ကိံနိဒါနော ကိံသမုဒယော ကိံဇာတိကော ကိံပဘဝေါ, ကိသ္မိံ သတိ ဆန္ဒော ဟောတိ, ကိသ္မိံ အသတိ ဆန္ဒော နဟောတီတိ. ဆန္ဒော ခေါ ဒေဝါနမိန္ဒ ဝိတက္ကနိဒါနော ဝိတက္ကသမုဒယော ဝိတက္ကဇာတိကော ဝိတက္ကပဘဝေါ, ဝိတက္ကေ သတိ ဆန္ဒော ဟောတိ, ဝိတက္ကေ အသတိ ဆန္ဒော န ဟောတီတိ.

Friend, what is the source, what the origin, what the birth, what the provenance of desire? When what exists, does desire come to be; when what does not exist, does desire not come to be? Desire, O lord of the devas, has thought as its source, thought as its origin, thought as its birth, and thought as its provenance. When thought exists, desire comes to be; when thought does not exist, desire does not come to be.

ဧတ္တကံ [Pg.150] ရူပဿ ဘဝိဿတိ, ဧတ္တကံ သဒ္ဒဿ, ဧတ္တကံ ဂန္ဓဿ, ဧတ္တကံ ရသဿ, ဧတ္တကံ ဖောဋ္ဌဗ္ဗဿ ဘဝိဿတိ, ဧတ္တကံ မယှံ ဘဝိဿတိ, ဧတ္တကံ ပရဿ ဘဝိဿတိ, ဧတ္တကံ နိဒဟိဿာမိ, ဧတ္တကံ ပရဿ ဒဿာမီတိ ဝဝတ္ထာနံ ဝိတက္ကဝိနိစ္ဆယေန ဟောတိ. တေနာဟ ဆန္ဒော ခေါ ဒေဝါနမိန္ဒ ဝိတက္ကနိဒါနောတိ.

'So much there will be of form, so much of sound, so much of smell, so much of taste, so much of touch; so much will be mine, so much will be another's; so much I will store, so much I will give to others'—such determination comes to be through thought and decision. Therefore it is said: 'Desire, O lord of the devas, has thought as its source.'

ကထံ [Pg.152] ပဋိပန္နော ပန မာရိသ ဘိက္ခု ပပဉ္စသညာသင်္ခါနိရောဓသာရုပ္ပဂါမိနိံ ပဋိပဒံ ပဋိပန္နော ဟောတီတိ.

But how, venerable sir, is a bhikkhu practicing the path that leads to the cessation of perceptions and notions of proliferation?

သောမနဿံပါဟံ [Pg.153] ဒေဝါနမိန္ဒ ဒုဝိဓေန ဝဒါမိ သေဝိတဗ္ဗံပိ အသေဝိတဗ္ဗံပိ. ဒေါမနဿံပါဟံ ဒေဝါနမိန္ဒ ဒုဝိဓေန ဝဒါမိ သေဝိတဗ္ဗံပိ အသေဝိတဗ္ဗံပိ. ဥပေက္ခံပါဟံ ဒေဝါနမိန္ဒ ဒုဝိဓေန ဝဒါမိ သေဝိတဗ္ဗံပိ အသေဝိတဗ္ဗံပိ.

Joy, O lord of the devas, I speak of as twofold: to be cultivated and not to be cultivated. Sorrow, O lord of the devas, I speak of as twofold: to be cultivated and not to be cultivated. Equanimity, O lord of the devas, I speak of as twofold: to be cultivated and not to be cultivated.

ကိံ [Pg.154] ပန ဘဂဝတာ ပုစ္ဆိတံ ကထိတံ အပုစ္ဆိတံ, သာနုသန္ဓိကံ အနနုသန္ဓိကန္တိ.

But was that which the Blessed One spoke, spoken when asked or unasked, with a connection or without a connection?

ပုစ္ဆိတမေဝ ကထိတံ နော အပုစ္ဆိတံ. သာနုသန္ဓိကမေဝ နော အနနုသန္ဓိကံ.

It was spoken only when asked, not unasked. It was spoken only with a connection, not without a connection.

ဣမေ [Pg.158] ပဉ္စက္ခန္ဓာ ကိံ ဟေတုကာတိ ဥပပရိက္ခန္ဓော အဝိဇ္ဇာဒိဟေတုကာတိ ပဿတိ.

'These five aggregates—what is their cause?' Investigating, one sees that they have ignorance and so forth as their cause.

အဟောသုခံ [Pg.160] အဟောသုခန္တိ ဝါစံ နိစ္ဆာရယမာနဝသေန ဥပ္ပဇ္ဇတိ.

It arises by way of uttering the words, 'Oh, happiness! Oh, happiness!'

အဟောဒုက္ခံ [Pg.161] အဟောဒုက္ခန္တိ ဝိပ္ပလာပယမာနမေဝ ဥပ္ပဇ္ဇတိ.

It arises just as one is lamenting, 'Oh, suffering! Oh, suffering!'

‘‘သောမနဿံပါဟံ [Pg.163] ဒေဝါနမိန္ဒ ဒုဝိဓေန ဝဒါမိ သေဝိတဗ္ဗံပိ အသေဝိတဗ္ဗံပီ’’တိ ဣတိခေါ ပနေတံ ဝုတ္တံ, ကိဉ္စေတံ ပဋိစ္စ ဝုတ္တံ. တတ္ထ ယံ ဇညာ သောမနဿံ ‘‘ဣမံ ခေါ မေ သောမနဿံ သေဝတော အကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တိ, ကုသလာ ဓမ္မာ ပရိဟာယန္တီ’’တိ, ဧဝရူပံ သောမနဿံ န [Pg.164] သေဝိတဗ္ဗံ. တတ္ထ ယံ ဇညာ သောမနဿံ ‘‘ဣမံ ခေါ မေ သောမနဿံ သေဝတော အကုသလာ ဓမ္မာ ပရိဟာယန္တိ, ကုသလာ ဓမ္မာ အဘိဝဍ္ဎန္တီ’’တိ, ဧဝရူပံ သောမနဿံ သေဝိတဗ္ဗံ. တတ္ထ ယံ စေ သဝိတက္ကံ သဝိစာရံ, ယံစေ အဝိတက္ကံ အဝိစာရံ, ယေ အဝိတက္ကေ အဝိစာရေ, တေ ပဏီတတရေ. ‘‘သောမနဿံပါဟံ ဒေဝါနမိန္ဒ ဒုဝိဓေန ဝဒါမိ သေဝိတဗ္ဗံပိ အသေဝိတဗ္ဗံပီ’’တိ ဣတိ ယံ တံ ဝုတ္တံ, ဣဒမေတံ ပဋိစ္စ ဝုတ္တံ.

'Joy, O lord of the devas, I speak of as twofold: to be cultivated and not to be cultivated'—thus it was said. And with reference to what was this said? Here, should one know of a joy that 'When I cultivate this joy, unwholesome qualities increase and wholesome qualities decline,' such a joy is not to be cultivated. Here, should one know of a joy that 'When I cultivate this joy, unwholesome qualities decline and wholesome qualities increase,' such a joy is to be cultivated. And of these, between that with applied and sustained thought and that without applied and sustained thought, the latter is more sublime. 'Joy, O lord of the devas, I speak of as twofold: to be cultivated and not to be cultivated'—that which was said, was said with reference to this.

န [Pg.176] လဒ္ဓံ ဝတ မေ သဗြဟ္မစာရီဟိ သဒ္ဓိံ ဝိသုဒ္ဓိပဝါရဏံ ပဝါရေတုန္တိ အာဝဇ္ဇတော ဒေါမနဿံ ဥပ္ပဇ္ဇတိ, အဿုဓာရာ ပဝတ္တန္တိ ဂါမန္တ ပဗ္ဘာရဝါသီ မဟာသီဝတ္ထေရဿ ဝိယ.

Reflecting, 'Alas, I have not been able to perform the invitation of purity with my fellows in the holy life,' sorrow arises, and streams of tears flow, just as for the elder Mahāsīva who dwelt at the edge of a village or on a mountain slope.

အမှာကံ [Pg.177] အာစရိယော အညေသံ အဝဿယော ဟောတိ, အတ္တနော ဘဝိတုံ န သက္ကောတိ, ဩဝါဒမဿ ဒဿာမီတိ အာကာသေန ဂန္တွာ ဝိဟာရသမီပေ ဩတရိတွာ ဒိဝါဋ္ဌာနေ နိသိန္နံ အာစရိယံ ဥပသင်္ကမိတွာ ဝတ္တံ ဒဿေတွာ ဧကမန္တံ နိသီဒိ.

'Our teacher is a support for others, but he cannot be a support for himself. I will give him advice.' Thinking thus, he went through the sky, descended near the monastery, approached the teacher who was sitting in his daytime dwelling, showed his respects, and sat down to one side.

ကိံ ကာရဏာ အာဂတောသိ ပိဏ္ဍပါတိကာတိ အာဟ.

He asked, 'For what reason have you come, alms-gatherer?'

န [Pg.179] တေ တုမှာကံ အနုမောဒနာယ အတ္ထောတိ အာကာသေ ဥပ္ပတိတွာ အဂမာသိ.

'There is no need for your approval.' Having said this, he rose into the sky and departed.

ဣမဿ [Pg.180] ဘိက္ခုနော ပရိယတ္တိယာ ကမ္မံ နတ္ထိ, မယှံ ပန အင်္ကုသကော ဘဝိဿာမီတိ အာဂတောတိ ဉတွာ ဣဒါနိ ဩကာသော န ဘဝိဿတိ, ပစ္စူသကာလေ ဂမိဿာမီတိ ပတ္တစီဝရံ သမီပေ ကတွာ သဗ္ဗံ ဒိဝသဘာဂံ ပဌမယာမ မဇ္ဈိမယာမဉ္စ ဓမ္မံ ဝါစေတွာ ပစ္ဆိမယာမေ ဧကသ္မိံ ထေရေ ဥဒ္ဒေသံ ဂဟေတွာ နိက္ခန္တေ ပတ္တစီဝရံ ဂဟေတွာ တေနေဝ သဒ္ဓိံ နိက္ခန္တော.

Knowing, 'This monk has no work of learning, but he has come thinking, "I will be a goad for him,"' he thought, 'Now there will be no opportunity; I will go at dawn.' Having placed his bowl and robe nearby, and having recited the Dhamma for the entire day and for the first and middle watches of the night, in the last watch, when one elder had taken a topic and departed, he took his bowl and robe and departed with him.

တတော [Pg.182] ‘‘န မဉ္စေ မယှံ စတူဟိ ဣရိယာပထေဟိ မဂ္ဂဖလံ ဥပ္ပဇ္ဇိဿတိ အရဟတ္တံ အပတွာ နေဝ မဉ္စေ ပိဋ္ဌိံ ပသာရေဿာမိ, န ပါဒေ ဓောဝိဿာမီတိ မဉ္စံ ဥဿာပေတွာ ဌပေသိ.

Then, thinking, 'The path and fruit will not arise for me on a bed through the four postures; until I attain arahantship, I will not stretch out my back on the bed, nor will I wash my feet,' he lifted the bed up and set it aside.

ဣဒါနိ [Pg.183] မေ တိံသဝဿာနိ သမဏဓမ္မံ ကရောန္တဿ, နာသက္ခိံ အရဟတ္တံ ပါပုဏိတုံ, အဒ္ဓါ မေ ဣမသ္မိံ အတ္တဘာဝေ မဂ္ဂေါဝါ ဖလံဝါ နတ္ထိ, န မေ လဒ္ဓံ သဗြဟ္မစာရီဟိ သဒ္ဓိံ ဝိသုဒ္ဓိပဝါရဏံ ပဝါရေတုန္တိ စိန္တေသိ.

'Now, for thirty years I have been practicing the ascetic's life, yet I have not been able to attain arahantship. Surely, for me in this existence there is no path or fruit. I have not been able to perform the invitation of purity with my fellows in the holy life,' he thought.

ဘော [Pg.184] မဟာသီဝတ္ထေရ ဒေဝတာပိ တယာ သဒ္ဓိံ ကေဠိံ ကရောန္တိ, အနုစ္ဆဝိကံ နု ခေါ တေ ဧတန္တိ ဝိပဿနံ ဝဍ္ဎေတွာ သဟ ပဋိသမ္ဘိဒါဟိ အရဟတ္တံ အဂ္ဂဟေသိ. သော ဣဒါနိ နိပဇ္ဇိဿာမီတိ သေနာသနံ ပဋိဇဂ္ဂိတွာ မဉ္စကံ ပညပေတွာ ဥဒကဋ္ဌာနေ ဥဒကံ ပစ္စုပဋ္ဌပေတွာ ပါဒေ ဓောဝိဿာမီတိ သောပါနဖလကေ နိသီဒိ.

'Venerable Mahāsīva, even deities play with you. Is this proper for you?' Developing his insight, he attained arahantship together with the analytical knowledges. Thinking, 'I will now lie down,' he tidied up his lodging, prepared his bed, set out water at the water-stand, and sat on the stair-plank to wash his feet.

အပေထ [Pg.186] ဘန္တေ မာတုဂါမောတိ ဩကာသံ ကာရေတွာ ထေရံ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ ပုရတော ဥက္ကုဋိကော နိသီဒိတွာ ပါဒေ ဓောဝိဿာမီတိ အာဟ.

Having made room, he said, 'Venerable sir, let the women depart.' He then approached the elder, paid respects, and sat down squatting before him, saying, 'I will wash your feet.'

တေ [Pg.194] ပဏီတတရာ ဒေဝါ,အကနိဋ္ဌာ ယသဿိနော;

အန္တိမေ ဝတ္တမာနမှိ,သော နိဝါသော ဘဝိဿတိ;

Those devas, more sublime, the Akaniṭṭhas, are glorious; in this final existence, that will be their dwelling.

ဓမ္မဒါယာဒါ [Pg.197] မေ ဘိက္ခဝေ ဘဝထ, မာ အာမိသဒါယာဒါ, အတ္ထိ မေ တုမှေသု အနုကမ္ပာ, ကိန္တိ မေ သာဝကာ ဓမ္မဒါယာဒါ ဘဝေယျုံ, နော အာမိသဒါယာဒါတိ. တုမှေ စ ဘိက္ခဝေ အာမိသဒါယာဒါ ဘဝေယျာထ, နော ဓမ္မဒါယာဒါ. တုမှေပိ တေန အာဒိယာ ဘဝေယျာထ, အာမိသ ဒါယာဒါ သတ္ထုသာဝကာ ဝိဟရန္တိ, နော ဓမ္မဒါယာဒါတိ. အဟမ္ပိတေန အာဒိယော ဘဝေယျံ အာမိသဒါယာဒါ သတ္ထု သာဝကာ ဝိဟရန္တိ, နော ဓမ္မဒါယာဒါတိ. တုမှေ စ မေ ဘိက္ခဝေ ဓမ္မဒါယာဒါ ဘဝေယျာထ နော အာမိသဒါယာဒါ. တုမှေပိ တေန အာဒိယာ ဘဝေယျာထ ဓမ္မဒါယာဒါ သတ္ထု သာဝကာ ဝိဟရန္တိ, နော အာမိသဒါယာဒါတိ. အဟမ္ပိ တေန န အာဒိယော ဘဝေယျံ. ဓမ္မဒါယာဒါ သတ္ထု သာဝကာ ဝိဟရန္တိ, နော အာမိသဒါယာဒါတိ. တသ္မာတိဟ မေ ဘိက္ခဝေ ဓမ္မဒါယာဒါ ဘဝထ, မာ အာမိသဒါယာဒါ, အတ္ထိမေ တုမှေသု အနုကမ္ပာ, ကိန္တိ မေ သာဝကာ ဓမ္မဒါယာဒါ ဘဝေယျုံ, နော အာမိသဒါယာဒါတိ.

Be my heirs in the Dhamma, monks, not heirs in material things. I have compassion for you, thinking, 'How may my disciples be heirs in the Dhamma and not heirs in material things?' If you, monks, were to be heirs in material things and not heirs in the Dhamma, you would be liable to reproach for this: 'The Teacher’s disciples live as heirs in material things, not heirs in the Dhamma.' And I would be liable to reproach for this: 'The Teacher’s disciples live as heirs in material things, not heirs in the Dhamma.' But if you, monks, are my heirs in the Dhamma and not heirs in material things, you will not be liable to reproach for this: 'The Teacher’s disciples live as heirs in the Dhamma, not heirs in material things.' And I will not be liable to reproach for this: 'The Teacher’s disciples live as heirs in the Dhamma, not heirs in material things.' Therefore, monks, be my heirs in the Dhamma, not heirs in material things. I have compassion for you, thinking, 'How may my disciples be heirs in the Dhamma and not heirs in material things?'

ကဟံ [Pg.201] ဗုဒ္ဓေါ ကဟံ ဘဂဝါ ကဟံ ဒေဝဒေဝေါ နရာသဘော ပုရိသသီဟောတိ ဘဂဝန္တံ ပရိယေသန္တိ.

“Where is the Buddha? Where is the Blessed One? Where is the god of gods, the bull among men, the lion of men?” Thus they seek the Blessed One.

ဝုတ္တမ္ပိစေတံ [Pg.202] ‘‘တေန ခေါ ပန သမယေန ဘဂဝါ သက္ကတော ဟောတိ ဂရုကတော မာနိတော ပူဇိတော အပစိတော လာဘီ စီဝရ ပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာနံ, ဘိက္ခုသံဃောပိ ခေါ သက္ကတော ဟောတိ…ပေ… ပရိက္ခာရာန’’န္တိ.

And this was said: “At that time, the Blessed One was honored, respected, revered, venerated, and esteemed, and was an obtainer of robes, almsfood, lodgings, and medicinal requisites for the sick. The Saṅgha of monks was also honored… and was an obtainer of… requisites.”

ယာဝတာ ခေါ စုန္ဒ ဧတရဟိ သံဃော ဝါ ဂဏော ဝါ လောကေ ဥပ္ပန္နော, နာဟံ စုန္ဒ အညံ ဧကသံဃမ္ပိ သမနုပဿာမိ, ဧဝံ လာဘဂ္ဂ ယသဂ္ဂပတ္တံ, ယထရိဝ စုန္ဒ ဘိက္ခုသံဃောတိ.

To the extent that any community or group has arisen in the world today, Cunda, I do not see even one other community that has attained such a peak of gain and fame as has the community of monks.

အမှာကံ [Pg.203] အာစရိယဿ ဒေထ, ဥပဇ္ဈာယဿ ဒေထာတိ ဥစ္စာသဒ္ဒ မဟာသဒ္ဒံ ကရောန္တိ. သာ စ နေသံ ပဝတ္တိ ဘဂဝတောပိ ပါကဋာ အဟောသိ. တတော ဘဂဝါ အနနုစ္ဆဝိကန္တိ ဓမ္မသံဝေဂံ ဥပ္ပာဒေတွာ စိန္တေသိ.

“Give to our teacher, give to our preceptor!” they cry, making a loud, great noise. And this behavior of theirs became known even to the Blessed One. Then the Blessed One, generating a sense of spiritual urgency regarding what was unseemly, reflected.

ပစ္စယာ အကပ္ပိယာတိ န သက္ကာ သိက္ခာပဒံ ပညပေတုံ. ပစ္စယပဋိဗဒ္ဓါ ဟိ ကုလပုတ္တာနံ သမဏဓမ္မဝုတ္တိ. ဟန္ဒာဟံ ဓမ္မဒါယာဒပဋိပဒံ ဒေသေမိ.

It is not possible to lay down a training rule that requisites are unallowable, for the practice of the ascetic life by sons of good families is dependent on requisites. Come now, I will teach the practice of being heirs to the Dhamma.

သာ [Pg.204] သိက္ခာကာမာနံ ကုလပုတ္တာနံ သိက္ခာပဒပညတ္တိ ဝိယ ဘဝိဿတိ နဂရဒွါရေ ဌပိတသဗ္ဗကာယိကအာဒါသော ဝိယ စ, ယထာ ဟိ နဂရ ဒွါရေ ဌပိတေ သဗ္ဗကာယိကေ အာဒါသေ စတ္တာရော ဝဏ္ဏာ အတ္တနော ဆာယံ ဒိသွာ ဝဇ္ဇံ ပဟာယ နိဒ္ဒေါသာ ဟောန္တိ.

This will be like the laying down of a training rule for sons of good families who desire training, and like a full-body mirror placed at the city gate. For just as the four castes, seeing their own reflection in a full-body mirror placed at the city gate, abandon their faults and become faultless.

သော [Pg.207] ဟိ ဗြာဟ္မဏ ဘဂဝါ အနုပ္ပန္နဿ မဂ္ဂဿ ဥပ္ပာဒေတာ, အသဉ္ဇာတဿ မဂ္ဂဿ သဉ္ဇနေတာ, အနက္ခာတဿ မဂ္ဂဿ အက္ခာတာ, မဂ္ဂညူ မဂ္ဂဝိဒူ မဂ္ဂကောဝိဒေါတိစ. သော ဟာဝုသော ဘဂဝါ ဇာနံ ဇာနာတိ, ပဿံ ပဿတိ စက္ခုဘူတော ဉာဏဘူတော ဓမ္မဘူတော ဗြဟ္မဘူတော ဝတ္တာ ပဝတ္တာ အတ္ထဿ နိန္နေတာ အမတဿ ဒါတာ ဓမ္မဿာမီ တထာဂတောတိစ, ….

“That Blessed One, brahmin, is the producer of the unarisen path, the generator of the ungenerated path, the declarer of the undeclared path. He is the knower of the path, the expert in the path, the skilled in the path.” “That Blessed One, friend, knowing, knows; seeing, sees. He has become vision, become knowledge, become Dhamma, become Brahmā. He is the speaker, the proclaimer, the guide to the meaning, the giver of the deathless, the lord of the Dhamma, the Tathāgata.”

ပဏီတေန [Pg.222] ခါဒနီယေန ဘောဇနီယေန သဟတ္ထာ သန္တပ္ပေသိ သမ္ပဝါရေသိ.

With his own hands, he served and satisfied them with excellent hard and soft food.

အရေ [Pg.234] တွံ သုဂတာတိရိတ္တမ္ပိ ပိဏ္ဍပါတံ ပဋိက္ခိပိတွာ ဤဒိသံ ဣစ္ဆံ ဥပ္ပာဒေသိ.

Hey, you! Having refused even the surplus almsfood of the Sugata, have you given rise to such a desire?

ဒုဗ္ဘရော [Pg.236] ဘိက္ခု န သက္ကာ ပေါသိတုံ.

A monk who is difficult to support cannot be maintained.

အမှာကံ [Pg.237] ဘဒန္တော သုဘရော ထောကေနပိ တုဿတိ, မယမေဝ နံ ပေါသိဿာမာတိ ပဋိညံ ကတွာ ပေါသေန္တိ.

“Our venerable sir is easy to support; he is content with even a little. We ourselves will support him,” having made this vow, they support him.

‘‘အရေ [Pg.238] တွံ နာမ တဒါ သုဂတာတိရိတ္တမ္ပိ ပိဏ္ဍပါတံ ပဋိက္ခိပိတွာ တထာ ဇိဃစ္ဆာဒုဗ္ဗလျပရေတောပိ သမဏဓမ္မံ ကတွာ အဇ္ဇ ကောသဇ္ဇမနုယုဉ္ဇသိ’’ –

“Hey, you! At that time, having refused even the surplus almsfood of the Sugata, and though overcome by such hunger and weakness, you still practiced the ascetic's duty. Yet today you indulge in sloth?”

ယာ [Pg.239] စ ခေါ အာနန္ဒကထာ အဘိသလ္လေခိတာ စေတောဝိနီဝရဏသပ္ပာယာ ဧကန္တနိဗ္ဗိဒါယ ဝိရာဂါယ နိရောဓာယ ဥပသမာယ အဘိညာယ သမ္ဗောဓာယ နိဗ္ဗာနာယ သံဝတ္တတိ. သေယျထိဒံ အပ္ပိစ္ဆကထာတိ …,.

And whatever talk, Ānanda, is for the sake of effacement, suitable for dispelling the hindrances of the mind, and leads solely to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to awakening, to Nibbāna—such as talk on having few desires…

ဣဒမဝေါစ [Pg.243] ဘဂဝါ, ဣဒံ ဝတွာန သုဂတော ဥဋ္ဌာယာသနာ ဝိဟာရံ ပါဝိသိ.

This the Blessed One said. Having said this, the Sugata rose from his seat and entered the dwelling.

ဣမံ [Pg.245] မယာ သံခိတ္တေန ဥဒ္ဒေသံ ဥဒ္ဒိဋ္ဌံ ဝိတ္ထာရေန အဝိဘတ္တံ, ဓမ္မပဋိဂ္ဂါဟကာ ဘိက္ခူ ဥဂ္ဂဟေတွာ အာနန္ဒံ ဝါ ကစ္စာနံ ဝါ ဥပသင်္ကမိတွာ ပုစ္ဆိဿန္တိ, တေ မယှံ ဉာဏေန သံသန္ဒေတွာ ကထေဿန္တိ, တတော ဓမ္မပဋိဂ္ဂါဟကာ ပုန မံ ပုစ္ဆိဿန္တိ, တေသံ အဟံ သုကထိတံ ဘိက္ခဝေ အာနန္ဒေန, သုကထိတံ ကစ္စာနေန, မံ စေပိ တုမှေ ဧကမတ္ထံ ပုစ္ဆေယျာထ, အဟမ္ပိ နံ ဧဝမေဝ ဗျာကရေယျန္တိ.

This summary has been stated by me in brief, but not analyzed in detail. The monks who are recipients of the Dhamma, having learned it, will approach Ānanda or Kaccāna and ask them. They will explain it, having compared it with my knowledge. Then the recipients of the Dhamma will ask me again. To them I will say: ‘Monks, it was well spoken by Ānanda, well spoken by Kaccāna. Even if you were to ask me about that same matter, I too would explain it in just the same way.’

စူဠဂေါသိင်္ဂသုတ္တ

The Shorter Discourse at Gosiṅga

ဧဝံ [Pg.249] မေ သုတံ ဧကံ သမယံ ဘဂဝါ နာတိကေ ဝိဟရတိ ဂိဉ္ဇကာဝသထေ, တေန ခေါ ပန သမယေန အာယသ္မာ စ အနုရုဒ္ဓေါ အာယသ္မာ စ နန္ဒိယော အာယသ္မာ စ ကိမိလော ဂေါသိင်္ဂသာလဝနဒါယေ ဝိဟရန္တိ. အထခေါ ဘဂဝါ သာယနှသမယံ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ယေန ဂေါသိင်္ဂသာလဝနဒါယော, တေနုပသင်္ကမိ. အဒ္ဒသာ ခေါ ဒါယပါလော ဘဂဝန္တံ ဒူရတောဝ အာဂစ္ဆန္တံ. ဒိသွာန ဘဂဝန္တံ ဧတဒဝေါစ ‘‘မာ မဟာသမဏ ဧတံ ဒါယံ ပါဝိသိ, သန္တေတ္ထ တယော ကုလပုတ္တာ အတ္တကာမရူပါ ဝိဟရန္တိ, မာ တေသံ အဖာသုကမကာသီ’’တိ.

Thus have I heard. At one time the Blessed One was dwelling at Nātika in the Brick Hall. At that time, the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila were dwelling in the Gosiṅga Sāla-tree Grove. Then, in the evening, the Blessed One rose from his seclusion and went to the Gosiṅga Sāla-tree Grove. The grove-keeper saw the Blessed One coming from afar. Having seen him, he said to the Blessed One, “Great Ascetic, do not enter this grove. There are three sons of good families dwelling here, intent on their own welfare. Do not cause them discomfort.”

အဟံ [Pg.253] ဣမေ ကုလပုတ္တေ ပဂ္ဂဏှိတွာ ဥက္ကံသိတွာ ပဋိသန္ထာရံ ကတွာ ဓမ္မံ နေသံ ဒေသေဿာမီတိ.

I will support these sons of good families, uplift them, greet them with friendly words, and teach them the Dhamma.

အဿောသိ [Pg.258] ခေါ အာယသ္မာ အနုရုဒ္ဓေါ ဒါယပါလဿ ဘဂဝတာ သဒ္ဓိံ မန္တယမာနဿ. သုတွာန ဒါယပါလံ ဧတဒဝေါစ, မာ အာဝုသော ဒါယပါလ ဘဂဝန္တံ ဝါရေသိ, သတ္ထာ နော ဘဂဝါ အနုပ္ပတ္တောတိ.

The Venerable Anuruddha heard the grove-keeper conversing with the Blessed One. Having heard, he said to the grove-keeper, “Friend grove-keeper, do not prevent the Blessed One. Our Teacher, the Blessed One, has arrived.”

မယံ [Pg.259] တယော ဇနာ ဣဓ ဝိဟရာမ, အညေ ပဗ္ဗဇိတာ နာမ နတ္ထိ, အယဉ္စ ဒါယပါလော ပဗ္ဗဇိတေန ဝိယ သဒ္ဓိံ ကထေတိ, ကော နု ခေါ ဘဝိဿတီတိ.

“We three persons dwell here; there are no other renunciants. And this grove-keeper speaks as if with a renunciant. Who could it be?”

အယံ [Pg.260] ဒါယပါလော ဖဏကတံ အာသိဝိသံ ဂီဝါယ ဂဟေတုံ ဟတ္ထံ ပသာရေန္တောဝိယ လောကေ အဂ္ဂပုဂ္ဂလေန သဒ္ဓိံ ကထေန္တောဝ န ဇာနာတိ, အညတရဘိက္ခုနာ ဝိယ သဒ္ဓိံ ကထေတီတိ.

“This grove-keeper, like one stretching out his hand to grasp a poisonous snake with raised hood by the neck, does not know that he is speaking with the foremost person in the world, but speaks as if conversing with some ordinary monk.”

မယံ [Pg.261] တယော ဇနာ သမဂ္ဂဝါယံ ဝသာမ. သစာဟံ ဧကကောဝ ပစ္စုဂ္ဂမနံ ကရိဿာမိ. သမဂ္ဂဝါသော နာမ န ဘဝိဿတီတိ ပိယမိတ္တေ ဂဟေတွာဝ ပစ္စုဂ္ဂမနံ ကရိဿာမိ. ယထာ စ ဘဂဝါ မယှံ ပိယော, ဧဝံ သဟာယာနမ္ပိ မေ ပိယောတိ, တေဟိ သဒ္ဓိံ ပစ္စုဂ္ဂမနံ ကာတုကာမော သယံ အကတွာဝ ဥပသင်္ကမိ.

“We three persons dwell here in harmony. If I alone were to go to greet him, it would not be a harmonious dwelling. Taking my dear friends with me, I will go to greet him. For just as the Blessed One is dear to me, so too are my companions dear to me.” Desiring to go and greet him with them, he approached his companions rather than going alone.

တဿ [Pg.271] မယှံ ဘန္တေ ဧဝံ ဟောတိ, ယံ နူနာဟံ သကံ စိတ္တံ နိက္ခိပိတွာ ဣမေသံယေဝ အာယသ္မန္တာနံ စိတ္တဿ ဝသေန ဝတ္တေယျန္တိ. သော ခေါ အဟံ ဘန္တေ သကံ စိတ္တံ နိက္ခိပိတွာ ဣမေသံယေဝ အာယသ္မန္တာနံ စိတ္တဿ ဝသေန ဝတ္တာမိ, နာနာဟိ ခေါ နော ဘန္တေ ကာယာ ဧကဉ္စ ပန မညေ စိတ္တန္တိ.

“Venerable sir, it occurred to me: ‘What if I were to set aside my own mind and conduct myself according to the minds of these venerable ones?’ So, venerable sir, I set aside my own mind and conduct myself according to the minds of these venerable ones. Though our bodies are different, venerable sir, I think our mind is one.”

သာဓု [Pg.274] သာဓု အနုရုဒ္ဓါ, ကစ္စိ ပန ဝေါ အနုရုဒ္ဓါ အပ္ပမတ္တာ အာတာပိနော ပဟိတတ္တာ ဝိဟရထာတိ.

“Good, good, Anuruddhas. But tell me, Anuruddhas, are you dwelling diligent, ardent, and resolute?”

တဂ္ဃ မယံ ဘန္တေ အပ္ပမတ္တာ အာတာပိနော ပဟိတတ္တာ ဝိဟရာမာတိ.

“Indeed, venerable sir, we dwell diligent, ardent, and resolute.”

ယထာ [Pg.275] ကထံ ပန တုမှေ အနုရုဒ္ဓါ အပ္ပမတ္တာ အာတာပိနော ပဟိတတ္တာ ဝိဟရထာတိ.

“But in what way, Anuruddhas, do you dwell diligent, ardent, and resolute?”

အတ္ထိ [Pg.284] ပန ဝေါ အနုရုဒ္ဓါ ဧဝံ အပ္ပမတ္တာနံ အာတာပီနံ ပဟိတတ္တာနံ ဝိဟရန္တာနံ ဥတ္တရိမနုဿဓမ္မာ အလမရိယဉာဏဒဿနဝိသေသော အဓိဂတော ဖာသုဝိဟာရောတိ.

“And have you, Anuruddhas, while dwelling thus diligent, ardent, and resolute, attained any state beyond the human, a distinction in knowledge and vision worthy of the noble ones, a comfortable abiding?”

ကိံ [Pg.285] ဟိ နော သိယာ ဘန္တေ. ဣဓ မယံ ဘန္တေ ယာဝဒေဝ အာကင်္ခါမ, ဝိဝိစ္စေဝ ကာမေဟိ ဝိဝိစ္စ အကုသလေဟိ ဓမ္မေဟိ သဝိတက္ကံ သဝိစာရံ ဝိဝေကဇံ ပီတိသုခံ ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရာမ, အယံ ခေါ နော ဘန္တေ အမှာကံ အပ္ပမတ္တာနံ အာတာပီနံ ပဟိတတ္တာနံ ဝိဟရန္တာနံ ဥတ္တရိမနုဿဓမ္မာ အလမရိယဉာဏဒဿနဝိသေသော အဓိဂတော ဖာသုဝိဟာရောတိ.

“Why should it not be so for us, venerable sir? Here, venerable sir, whenever we wish, secluded from sensual pleasures, secluded from unwholesome states, we enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This, venerable sir, is the state beyond the human, the distinction in knowledge and vision worthy of the noble ones, the comfortable abiding that we have attained while dwelling diligently, ardently, and resolutely.”

သဂါထာဝဂ္ဂသံယုတ္တ အဋ္ဌကထာ

The Commentary on the Connected Discourses with Verses

ယက္ခသံယုတ္တ

The Connected Discourses with Yakkhas

အာဠဝကသုတ္တ

The Āḷavaka Sutta

ဧဝံ [Pg.1] မေ သုတံ ဧကံ သမယံ ဘဂဝါ အာဠဝိယံ ဝိဟရတိ အာဠဝကဿ ယက္ခဿ ဘဝနေ.

Thus have I heard. At one time the Blessed One was dwelling at Āḷavī, in the dwelling of the yakkha Āḷavaka.

နာသက္ခိ [Pg.3] မိဂံ ဂဟေတုန္တိ အပဝါဒမောစနတ္ထံ ကာဇေနာဒါယ အာဂစ္ဆန္တော နဂရဿာဝိဒူရေ ဗဟလပတ္တပလာသံ မဟာနိဂြောဓံ ဒိသွာ ပရိဿမဝိနောဒနတ္ထံ တဿ မူလမုပဂတော.

To dispel the reproach of being unable to capture the deer, he came carrying it on his shoulder. Not far from the city, seeing a great banyan tree with dense leaves and foliage, he approached its root to relieve his fatigue.

ယေ [Pg.5] ယေ ဝဇ္ဇာ ဟောန္တိ, တေ တေ သန္ဓာယ ‘‘ယော ဇီဝိတတ္ထိကော, သော နိက္ခမတူ’’တိ ဘဏတိ.

Whatever criminals there are, referring to them, he says, 'Whoever values life, let him depart.'

ရာဇာ [Pg.6] စောရေ ဂဟေတွာ ယက္ခဿ ဒေတီတိ မနုဿာ စောရကမ္မ တော ပဋိဝိရတာ. တတော အပရေန သမယေန နဝစောရာနံ အဘာဝေန ပုရာဏစောရာနဉ္စ ပရိက္ခယေန ဗန္ဓနာဂါရာနိ သုညာနိ အဟေသုံ.

Because the king captures thieves and gives them to the yakkha, people refrained from thievery. Then, after some time, due to the absence of new thieves and the depletion of old ones, the prisons became empty.

ရာဇာ [Pg.7] အမှာကံ ပိတရံ အမှာကံ ပိတာမဟံ ပေသေတီတိ မနုဿာ ခေါဘံ ကရိဿန္တိ, မာ ဝေါ ဧတံ ရုစ္စီတိ ဝါရေသိ.

'The king is sending our father and our grandfather'—thus people will be agitated. 'Let this not be agreeable to you,' he forbade them.

နတ္ထိ [Pg.8] ဒေဝ နဂရေ ဒါရကော ဌပေတွာ အန္တေပုရေ တဝ ပုတ္တံ အာဠဝကကုမာရန္တိ.

'There is no child, sire, in the city except for your son, Prince Āḷavaka, in the inner palace.'

အထ [Pg.15] ခေါ အာဠဝကော ယက္ခော ယေန ဘဂဝါ တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ ဘဂဝန္တံ ဧတဒဝေါစ နိက္ခမ သမဏာတိ. သာဓာဝုသောတိ ဘဂဝါ နိက္ခမိ. ပဝိသ သမဏာတိ. သာဓာဝုသောတိ ဘဂဝါ ပါဝိသိ. ဒုတိယမ္ပိ ခေါ ဩဠဝကော ယက္ခော ဘဂဝန္တံ ဧတဒဝေါစ နိက္ခမ သမဏာတိ. သာဓာဝုသောတိ ဘဂဝါ နိက္ခမိ. ပဝိသ သမဏာတိ. သာဓာဝုသောတိ ဘဂဝါ ပါဝိသိ. တတိယမ္ပိ ခေါ အာဠဝကော ယက္ခော ဘဂဝန္တံ ဧတဒဝေါစ နိက္ခမ သမဏာတိ. သာဓာဝုသောတိ ဘဂဝါ နိက္ခမိ. ပဝိသ သမဏာတိ. သာဓာဝုသောတိ ဘဂဝါ ပါဝိသိ. စတုတ္ထမ္ပိ ခေါ အာဠဝကော ယက္ခော ဘဂဝန္တံ ဧတဒဝေါစ နိက္ခမ သမဏာတိ. န ခွာဟံ တံ အာဝုသော နိက္ခမိဿာမိ. ယံ တေ ကရဏီယံ, တံ ကရောဟီတိ. ပဉှံ တံ သမဏ ပုစ္ဆိဿာမိ, သစေ မေ န ဗျာကရိဿသိ, စိတ္တံ ဝါ တေ ခိပိဿာမိ, ဟဒယံ ဝါ တေ ဖာလေဿာမိ, ပါဒေသု ဝါ ဂဟေတွာ ပါရဂင်္ဂါယ ခိပိဿာမီတိ. န ခွာဟံ တံ အာဝုသော ပဿာမိ သဒေဝကေ လောကေ သမာရကေ သဗြဟ္မကေ သဿမဏဗြာဟ္မဏိယာ ပဇာယ သဒေဝမနုဿာယ, ယော မေ စိတ္တံ ဝါ ခိပေယျ ဟဒယံ ဝါ ဖာလေယျ ပါဒေသု ဝါ ဂဟေတွာ ပါရဂင်္ဂါယ ခိပေယျ. အပိစ တွံ အာဝုသော ပုစ္ဆ ယဒါ ကင်္ခသီတိ.

Then the yakkha Āḷavaka approached the Blessed One. Having approached, he said to the Blessed One, 'Come out, ascetic!' 'Very well, friend,' the Blessed One came out. 'Enter, ascetic!' 'Very well, friend,' the Blessed One entered. A second time, the yakkha Āḷavaka said to the Blessed One, 'Come out, ascetic!' 'Very well, friend,' the Blessed One came out. 'Enter, ascetic!' 'Very well, friend,' the Blessed One entered. A third time, the yakkha Āḷavaka said to the Blessed One, 'Come out, ascetic!' 'Very well, friend,' the Blessed One came out. 'Enter, ascetic!' 'Very well, friend,' the Blessed One entered. A fourth time, the yakkha Āḷavaka said to the Blessed One, 'Come out, ascetic!' 'I will not come out for you, friend. Do what you must.' 'I will ask you a question, ascetic. If you do not answer me, I will scatter your mind, or split your heart, or seize you by the feet and throw you across the Ganges.' 'Friend, I do not see anyone in this world with its gods, Māras, and Brahmās, among this generation with its ascetics and brahmins, gods and humans, who could scatter my mind, or split my heart, or seize me by the feet and throw me across the Ganges. But ask, friend, whatever you wish.'

ကော [Pg.19] သော ဘဂဝါနာမ, ယော မမ ဘဝနံ ပဝိဋ္ဌောတိ အာဟ.

'Who is this called the Blessed One who has entered my dwelling?' he said.

န တွံ အာဝုသော ဇာနာသိ ဘဂဝန္တံ အမှာကံ သတ္ထာရံ, ယော တုသိတဘဝနေ ဌိတော ပဉ္စမဟာဝိလောကိတံ ဝိလောကေတွာတိအာဒိနာ နယေန ယာဝ ဒမ္မစက္ကပဝတ္တနာ ကထေန္တာ ပဋိသန္ဓိအာဒီသု ဒွတ္တိံသပုဗ္ဗနိမိတ္တာနိ ဝတွာ ဣမာနိပိ တွံ အာဝုသော အစ္ဆရိယာနိ နာဒ္ဒသာတိ စောဒေသုံ.

'Friend, do you not know the Blessed One, our Teacher—who, residing in the Tusita heaven, surveyed the five great considerations, and so on, recounting up to the turning of the Wheel of Dhamma, and describing the thirty-two portents beginning with rebirth—and have you not seen these marvels?' Thus they reproached him.

ပဿထ [Pg.21] ဒါနိ တုမှာကံ ဝါ သတ္ထာ မဟာနုဘာဝေါ, အဟံ ဝါတိ ဒက္ခိဏပါဒေန သဋ္ဌိယောဇနမတ္တံ ကေလာသပဗ္ဗတကူဋံ အက္ကမိ.

'Now see whether your Teacher is of great power, or I am'—so saying, with his right foot he trod upon the summit of Mount Kelāsa, sixty yojanas in extent.

ယံ [Pg.27] နူနာဟံ ကေနစိ အဇေယျံ ဒုဿာဝုဓံ မုဉ္စေယျန္တိ.

'What if I were to discharge the Dussāvudha weapon, which is irresistible to anyone?'

ဣဒံ [Pg.30] ကာရဏံ မေတ္တာဝိဟာရယုတ္တော သမဏော, ဟန္ဒ နံ ရောသေတွာ မေတ္တာယ ဝိယောဇေမီတိ ဣမိနာ သမ္ဗန္ဓေနေတံ ဝုတ္တံ, အထ ခေါ အာဠဝကော ယက္ခော ယေန ဘဂဝါ…ပေ… နိက္ခမ သမဏာတိ.

This is the reason: 'The ascetic is devoted to dwelling in loving-kindness. Come, let me provoke him and separate him from his loving-kindness.' In this connection it was said: Then the yakkha Āḷavaka approached the Blessed One... 'Come out, ascetic!'

‘‘သုဗ္ဗစော [Pg.31] ဝတာယံ သမဏော ဧကဝစနေနေဝ နိက္ခန္တော, ဧဝံ နာမ နိက္ခမေတုံ သုခံ သမဏံ အကာရဏေနေဝါဟံ သကလရတ္တိံ ယုဒ္ဓေန အဗ္ဘုယျာသိန္တိ မုဒုစိတ္တော ဟုတွာ ပုန စိန္တေသိ –

'Indeed, this ascetic is docile. At a single word, he went forth. How easy it is for an ascetic to go forth! Without cause, I have been assailing him with battle all night long.' With a softened heart, he thought again:

သုဗ္ဗစော [Pg.33] အယံ သမဏော နိက္ခမာတိ ဝုတ္တော နိက္ခမတိ. ပဝိသာတိ ဝုတ္တော ပဝိသတိ. ယံနူနာဟံ ဣမံ သမဏံ ဧဝမေဝ သကလရတ္တိံ ကိလမေတွာ ပါဒေ ဂဟေတွာ ပါရဂင်္ဂါယ ခိပေယျန္တိ ပါပကံ စိတ္တံ ဥပ္ပာဒေတွာ စတုတ္ထဝါရံ အာဟ နိက္ခမ သမဏာတိ.

'This ascetic is docile. When told, 'Go out,' he goes out; when told, 'Come in,' he comes in. Suppose I were to harass this ascetic like this the whole night long, seize him by the feet and throw him across the Ganges.' Having produced this evil thought, for the fourth time he said, 'Go out, ascetic!'

ကိံ [Pg.37] သူဓ ဝိတ္တံ ပုရိသဿ သေဋ္ဌံ,ကိံသု သုစိဏ္ဏံ သုခမာဝဟာတိ;

ကိံသု ဟဝေ သာဒုတရံ ရသာနံ,ကထံ ဇီဝိံ ဇီဝိတမာဟု သေဋ္ဌန္တိ;

'What here is a person’s best wealth? What well-practiced brings happiness? What indeed is the most savory of flavors? What kind of life do they call the best?'

သဒ္ဓီဓ [Pg.39] ဝိတ္တံ ပုရိသဿ သေဋ္ဌံ,ဓမ္မော သုစိဏ္ဏော သုခမာဝဟာတိ;

သစ္စံ ဟဝေ သာဒုတရံ ရသာနံ,ပညာဇီဝိံ ဇီဝိတမာဟု သေဋ္ဌန္တိ.

'Faith here is a person’s best wealth; Dhamma well-practiced brings happiness; Truth indeed is the sweetest of flavors; A life lived with wisdom, they say, is the best.'

သဒ္ဓေါ [Pg.41] သီလေန သမ္ပန္နော,ယသော ဘောဂသမပ္ပိတော;

ယံ ယံ ပဒေသံ ဘဇတိ,တတ္ထ တတ္ထေဝ ပူဇိတောတိ ဝစနတော –

'Endowed with faith and virtue, possessed of fame and wealth, whatever place one frequents, right there is one honored'—according to this saying.

သစ္စေန [Pg.43] ဝါစေနုဒကမ္ပိ ဓာဝတိ,ဝိသမ္ပိ သစ္စေန ဟနန္တိ ပဏ္ဍိတာ;

သစ္စေန ဒေဝေါ ထနယံ ပဝဿတိ,သစ္စေ ဌိတာ နိဗ္ဗုတိံ ပတ္ထယန္တိ.

'By a word of truth, even water runs; by truth, the wise overcome poison; by truth, the god makes the thunder sound; those established in truth long for Nibbāna.'

ယေကေစိမေ အတ္ထိ ရသာ ပထဗျာ,သစ္စံ တေသံ သာဒုတရံ ရသာနံ;

သစ္စေ ဌိတာ သမဏဗြာဟ္မဏာ စ,တရန္တိ ဇာတိမရဏဿ ပါရန္တိ.

'Whatever tastes exist on earth, truth is the most savory of them; established in truth, ascetics and brahmins cross over to the far shore of birth and death.'

ကထံသု [Pg.46] တရတိ ဩဃံ, ကထံသု တရတိ အဏ္ဏဝံ;

ကထံသု ဒုက္ခမစ္စေတိ, ကထံသု ပရိသုဇ္ဈတိ.

'How does one cross the flood? How does one cross the sea? How does one overcome suffering? How does one become purified?'

သဒ္ဓါယ [Pg.47] တရတိ ဩဃံ, အပ္ပမာဒေန အဏ္ဏဝံ;

ဝီရိယေန ဒုက္ခမစ္စေတိ, ပညာယ ပရိသုဇ္ဈတိ.

'By faith, one crosses the flood; by diligence, the sea; by energy, one overcomes suffering; by wisdom, one is purified.'

ကထံသု [Pg.50] လဘတေ ပညံ, ကထံသု ဝိန္ဒတေ ဓနံ;

ကထံသု ကိတ္တိံ ပပ္ပောတိ, ကထံ မိတ္တာနိ ဂန္ထတိ;

အသ္မာ လောကာ ပရံ လောကံ, ကထံ ပေစ္စ န သောစတီတိ–

'How does one gain wisdom? How does one obtain wealth? How does one attain fame? How does one make friends? Passing from this world to the next, how does one not grieve after death?'

သဒ္ဒဟာနော [Pg.51] အရဟတံ, ဓမ္မံ နိဗ္ဗာနပတ္တိယာ;

သုဿူသံ လဘတေ ပညံ, အပ္ပမတ္တော ဝိစက္ခဏော.

One who has faith in the Arahants and in the Dhamma for attaining Nibbāna, being eager to hear, heedful, and discerning, obtains wisdom.

ပတိရူပကာရီ [Pg.54] ဓုရဝါ, ဥဋ္ဌာတာ ဝိန္ဒတေ ဓနံ;

သစ္စေန ကိတ္တိံ ပပ္ပောတိ, ဒဒံ မိတ္တာနိ ဂန္ထတိ.

One who acts appropriately, is diligent, and industrious gains wealth; by truth one attains fame; by giving one gathers friends.

အသ္မာ လောကော ပရံ လောကံ, ဧဝံ ပေစ္စ န သောစတိ.

From this world to the other world, having departed thus, one does not grieve.

ယဿေတေ [Pg.56] စတုရော ဓမ္မာ,သဒ္ဓဿ ဃရမေသိနော;

သစ္စံ ဒမ္မော ဓိတိ စာဂေါ,သ ဝေ ပေစ္စ န သောစတိ;

For a faithful householder, for whom these four qualities exist—truth, self-control, fortitude, and generosity—that one, having passed on, does not grieve.

ဣင်္ဃ [Pg.58] အညေပိ ပုစ္ဆဿု,ပုထူ သမဏဗြာဟ္မဏေ;

ယဒိ သစ္စာ ဓမ္မာ စာဂါ,ခန္တျာ ဘိယျောဓ ဝိဇ္ဈတိ.

Come, ask other ascetics and brahmins too: if anything more excellent than truth, self-control, generosity, and patience is found here.

ကထံ [Pg.60] နု ဒါနိ ပုစ္ဆေယျံ, ပုထူ သမဏဗြာဟ္မဏေ;

ယောဟံ အဇ္ဇ ပဇာနာမိ, ယော အတ္ထော သမ္ပရာယိကော.

'Why now should I question the various ascetics and brahmins, when today I understand what is beneficial for the future?'

အတ္ထာယ [Pg.62] ဝတ မေ ဗုဒ္ဓေါ, ဝါသာယာဠဝိမာဂမာ;

ယောဟံ အဇ္ဇ ပဇာနာမိ, ယတ္ထ ဒိန္နံ မဟပ္ဖလံ.

'For my benefit, indeed, the Buddha came to Āḷavī to dwell; today I understand where a gift yields great fruit.'

သော [Pg.63] အဟံ ဝိစရိဿာမိ, ဂါမာ ဂါမံ ပုရာ ပုရံ;

နမဿမာနော သမ္ဗုဒ္ဓံ, ဓမ္မဿ စ သုဓမ္မတံ.

I shall wander from village to village, from town to town, paying homage to the Perfectly Enlightened One and to the excellent nature of the Dhamma.

ဣမံ [Pg.65] ကုမာရံ သတပုညလက္ခဏံ,သဗ္ဗင်္ဂုပေတံ ပရိပုဏ္ဏဗျဉ္ဇနံ;

ဥဒဂ္ဂစိတ္တော သုမနော ဒဒါမိ တေ,ပဋိဂ္ဂဟ လောကဟိတာယ စက္ခုမာတိ.

This prince, endowed with the marks of a hundred merits, complete in all limbs, perfect in characteristics—with uplifted heart and joyful mind I give him to you. Accept him, O Seer, for the welfare of the world.

ဒီဃာယုကော [Pg.66] ဟောတု အယံ ကုမာရော,တုဝဉ္စ ယက္ခ သုခိတော ဘဝါဟိ;

အဗျာဓိတာ လောကဟိတာယ တိဋ္ဌထ;

အယံ ကုမာရော သရဏမုပေတိ ဗုဒ္ဓံ…ပေ… ဓမ္မံ…ပေ… သံဃံ.

May this prince be long-lived, and may you, O yakkha, be happy. May you all remain free from illness for the welfare of the world. This prince goes for refuge to the Buddha… to the Dhamma… to the Sangha.

မဟာဝဂ္ဂသံယုတ္တ အဋ္ဌကထာ

The Commentary on the Connected Discourses of the Great Chapter

ဧကံ [Pg.71] သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တေန ခေါ ပန သမယေန အာယသ္မာ သာရိပုတ္တော မဂဓေသု ဝိဟရတိ နာလကဂါမကေ အာဗာဓိကော ဒုက္ခိတော ဗာဠှဂိလာနော. စုန္ဒော စ သမဏုဒ္ဒေသော အာယသ္မတော သာရိပုတ္တဿ ဥပဋ္ဌာကော ဟောတိ.

On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the Venerable Sāriputta was dwelling among the Magadhans in the village of Nālakagāma, afflicted, suffering, and gravely ill. And the novice Cunda was the Venerable Sāriputta's attendant.

အထ ခေါ အာယသ္မာ သာရိပုတ္တော တေနေဝ အာဗာဓေန ပရိနိဗ္ဗာယိ. အထ ခေါ စုန္ဒော သမဏုဒ္ဒေသော အာယသ္မတော သာရိပုတ္တဿ ပတ္တစီဝရမာဒါယ ယေန သာဝတ္ထိ ဇေတဝနံ အနာထပိဏ္ဍိကဿ အာရာမော, ယေနာ ယသ္မာ အာနန္ဒော တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ အာယသ္မန္တံ အာနန္ဒံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိ, ဧကမန္တံ နိသိန္နော ခေါ စုန္ဒော သမဏုဒ္ဒေသော အာယသ္မန္တံ အာနန္ဒံ ဧတဒဝေါစ ‘‘အာယသ္မာ ဘန္တေ သာရိပုတ္တော ပရိနိဗ္ဗုတော, ဣဒမဿ ပတ္တစီဝရ’’န္တိ. အတ္ထိ ခေါ ဣဒံ အာဝုသော စုန္ဒ ကထာ ပါဘတံ ဘဂဝန္တံ ဒဿနာယ, အာယာမာဝုသော စုန္ဒ, ယေန ဘဂဝါ တေနုပသင်္ကမိဿာမ, ဥပသင်္ကမိတွာ ဘဂဝတော ဧတမတ္ထံ အာရောစေဿာမာတိ. ‘‘ဧဝံ ဘန္တေ’’တိ ခေါ စုန္ဒော သမဏုဒ္ဒေသော အာယသ္မတော အာနန္ဒဿ ပစ္စဿောသိ.

Then the Venerable Sāriputta attained final Nibbāna from that very illness. Then the novice Cunda, taking the Venerable Sāriputta's bowl and robe, went to Sāvatthī, to Jeta's Grove, Anāthapiṇḍika's monastery, to where the Venerable Ānanda was. Having approached the Venerable Ānanda and paid homage to him, he sat down to one side. Seated to one side, the novice Cunda said to the Venerable Ānanda: “Venerable sir, the Venerable Sāriputta has attained final Nibbāna; this is his bowl and robe.” “Friend Cunda, this news is a gift to be brought for an audience with the Blessed One. Come, friend Cunda, let us approach the Blessed One and report this matter to him.” “Yes, venerable sir,” the novice Cunda replied to the Venerable Ānanda.

ဗုဒ္ဓါ [Pg.75] နု ခေါ ပဌမံ ပရိနိဗ္ဗာယန္တိ, ဥဒါဟု အဂ္ဂသာဝကာတိ.

Do the Buddhas attain final Nibbāna first, or the chief disciples?

အနုဇာနာတု [Pg.78] မေ ဘန္တေ ဘဂဝါ, အနုဇာနာတု သုဂတော. ပရိနိဗ္ဗာန ကာလော မေ, ဩဿဋ္ဌော မေ အာယုသင်္ခါရောတိ.

Venerable sir, may the Blessed One grant me leave; may the Sugata grant me leave. The time for my final Nibbāna has come; my life-formation has been relinquished.

ကတ္ထ [Pg.79] ပရိနိဗ္ဗာယိဿသိ သာရိပုတ္တာတိ.

Where will you attain final Nibbāna, Sāriputta?

အတ္ထိ ဘန္တေ မဂဓေသု နာလကဂါမေ ဇာတောဝရကော, တတ္ထာဟံ ပရိနိဗ္ဗာယိဿာမီတိ.

Venerable sir, in the land of Magadha, in the village of Nālakagāma, is the room where I was born. There I shall attain final Nibbāna.

ယဿ ဒါနိ တွံ သာရိပုတ္တ ကာလံ မညသိ, ဣဒါနိ ပန တေ ဇေဋ္ဌကနိဋ္ဌ ဘာတိကာနံ တာဒိသဿ ဘိက္ခုနော ဒဿနံ ဒုလ္လဘံ ဘဝိဿတိ, ဒေသေဟိ နေသံ ဓမ္မန္တိ အာဟ.

Sāriputta, you may do as you think it is now time for. But now, the sight of such a monk as you will be difficult for your elder and younger brothers to obtain. Teach them the Dhamma.

အထခေါ [Pg.103] အာယသ္မာ စ အာနန္ဒော စုန္ဒော စ သမဏုဒ္ဒေသော ယေန ဘဂဝါ တေနုပသင်္ကမိံသု, ဥပသင်္ကမိတွာ ဘဂဝန္တံ အဘိဝါဒေတွာ ဧကမန္တံ နိသီဒိံသု, ဧကမန္တံ နိသိန္နော ခေါ အာယသ္မာ အာနန္ဒော ဘဂဝန္တံ ဧတဒဝေါစ ‘‘အယံ ဘန္တေ စုန္ဒော သမဏုဒ္ဒေသော ‘ဧဝမာဟ အာယသ္မာ ဘန္တေ သာရိပုတ္တော [Pg.104] ပရိနိဗ္ဗုတော, ဣဒမဿ ပတ္တစီဝရ’န္တိ. အပိစ မေ ဘန္တေ ‘မဓုရက ဇာတော ဝိယ ကာယော, ဒိသာပိ မေ န ပက္ခာယန္တိ, ဓမ္မာပိ မံ နပ္ပဋိဘန္တိ အာယသ္မာ သာရိပုတ္တော ပရိနိဗ္ဗုတော’တိ’’ သုတွာ–

Then the Venerable Ānanda and the novice Cunda approached the Blessed One. Having approached and paid homage to the Blessed One, they sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: “Venerable sir, this novice Cunda says: ‘Venerable sir, the Venerable Sāriputta has attained final Nibbāna; this is his bowl and robe.’ Moreover, venerable sir, upon hearing that the Venerable Sāriputta has attained final Nibbāna, my body feels as if it were drugged, the directions are unclear to me, and the teachings do not come to mind.”

အပ္ပကေနပိ [Pg.105] မေဓာဝီ, ပါဘတေန ဝိစက္ခဏော;

သမုဋ္ဌာပေတိ အတ္တာနံ, အဏုံ အဂ္ဂိံဝ သန္ဓမန္တိ.

Even with little, a wise and discerning person raises themself, like one fanning a tiny fire.

ယော [Pg.110] ပဗ္ဗဇီ ဇာတိသတာနိ ပဉ္စ,ပဟာယ ကာမာနိ မနောရမာနိ;

တံဝီတရာဂံ သုသမာဟိတိန္ဒြိယံ;

ပရိနိဗ္ဗုတံ ဝန္ဒထ သာရိပုတ္တံ.

He who went forth for five hundred births, having abandoned delightful sensual pleasures; him, free from lust, with senses well-composed, the one fully extinguished—venerate Sāriputta.

ခန္တိဗလော ပထဝိသမော န ကုပ္ပတိ,နစာပိ စိတ္တဿ ဝသေန ဝတ္တတိ;

အနုကမ္ပကော ကာရုဏိကော စ နိဗ္ဗုတော,ပရိနိဗ္ဗုတံ ဝန္ဒထ သာရိပုတ္တံ.

Strong in patience, like the earth, he is not angered, nor does he act under the sway of his mind; compassionate, merciful, and quenched—venerate Sāriputta, the one fully extinguished.

စဏ္ဍာလပုတ္တော [Pg.111] ယထာ နဂရံ ပဝိဋ္ဌော,နီစမနော စရတိ ကဠောပိဟတ္ထော;

တထာ အယံ ဝိဟရတိ သာရိပုတ္တော,ပရိနိဗ္ဗုတံ ဝန္ဒထ သာရိပုတ္တံ.

Just as an outcast's son, having entered a city, walks with a humble mind, a potsherd in hand; so does this Sāriputta dwell—venerate Sāriputta, the one fully extinguished.

ဥသဘော ယထာ ဆိန္နဝိသာဏကော,အဟေဋ္ဌယန္တော စရတိ ပုရန္တရေ ဝနေ;

တထာ အယံ ဝိဟရတိ သာရိပုတ္တော;

ပရိနိဗ္ဗုတံ ဝန္ဒထ သာရိပုတ္တန္တိ.

Like a bull with broken horns, he wanders, harming none, in town and forest; so too does this Sāriputta dwell—venerate Sāriputta, the one fully extinguished.

အပိစ [Pg.112] မေ ဘန္တေ မဓုရကဇာတော ဝိယ ကာယော.

Moreover, venerable sir, my body feels as if it has become drugged.

ကိံ [Pg.113] နုခေါ တေ အာနန္ဒ သာရိပုတ္တော သီလက္ခန္ဓံ ဝါ အာဒါယ ပရိနိဗ္ဗုတော, သမာဓိက္ခန္ဓံ ဝါ အာဒါယ ပရိနိဗ္ဗုတော, ပညာက္ခန္ဓံ ဝါ အာဒါယ ပရိနိဗ္ဗုတော, ဝိမုတ္တိက္ခန္ဓံ ဝါ အာဒါယ ပရိနိဗ္ဗုတော, ဝိမုတ္တိ ဉာဏဒဿနက္ခန္ဓံ ဝါ အာဒါယ ပရိနိဗ္ဗုတောတိ.

What, Ānanda? Has Sāriputta attained final Nibbāna taking with him the aggregate of virtue, or the aggregate of concentration, or the aggregate of wisdom, or the aggregate of liberation, or the aggregate of the knowledge and vision of liberation?

နနု [Pg.116] တံ အာနန္ဒ မယာ ပဋိကစ္စေဝ အက္ခာတံ သဗ္ဗေဟိ ပိယေဟိ မနာ ပေဟိ နာနာဘာဝေါ ဝိနာဘာဝေါ အညထာဘာဝေါ, တံ ကုတေတ္ထ အာနန္ဒ လဗ္ဘာ ‘‘ယံ တံ ဇာတံ ဘူတံ သင်္ခတံ ပလောကဓမ္မံ, တံ ဝတ မာပလုဇ္ဇီ’’တိ နေတံ ဌာနံ ဝိဇ္ဇတိ.

Ānanda, have I not already declared that for all things that are dear and agreeable, there is otherness, separation, and difference? How, Ānanda, could it be possible that what is born, come to be, conditioned, and subject to disintegration should not disintegrate? That is not possible.

ဒသကနိဒ္ဒေသ

The Exposition of the Tens

တတ္ထ [Pg.124] ကတမံ တထာဂတဿ ဌာနဉ္စ ဌာနတော အဋ္ဌာနဉ္စ အဋ္ဌာနတော ယထာဘူတံ ဉာဏံ. ဣဓ တထာဂတော ‘‘အဋ္ဌာနမေတံ အနဝကာသော ယံ ဒိဋ္ဌိသမ္ပန္နော ပုဂ္ဂလော ကဉ္စိ သင်္ခါရံ နိစ္စတော ဥပဂစ္ဆေယျ နေတံ ဌာနံ ဝိဇ္ဇတီ’’တိ ပဇာနာတိ, ‘‘ဌာနဉ္စ ခေါ ဧတံ ဝိဇ္ဇတိ ယံ ပုထုဇ္ဇနော ကဉ္စိ သင်္ခါရံ နိစ္စတော ဥပဂစ္ဆေယျ ဌာနမေတံ ဝိဇ္ဇတီ’’တိ –

Therein, what is the Tathāgata’s knowledge, as it actually is, of what is possible as possible and what is impossible as impossible? Here, the Tathāgata understands: “It is impossible, there is no occasion, that a person accomplished in view would regard any conditioned thing as permanent—that is not possible.” And he understands: “It is possible that an ordinary person would regard some conditioned thing as permanent—that is possible.”

ကမ္မတော [Pg.135] ဒွါရတော စေဝ;

ကပ္ပဋ္ဌိတိယတော တထာ;

ပါကသာဓာရဏာဒီဟိ;

ဝိညာတဗ္ဗော ဝိနိစ္ဆယော.

By action and by door; and likewise by world-cycle duration; by ripening, commonality, and so on; the analysis should be understood.

မယာ [Pg.154] ဘန္တေ ဥပ္ပန္နော စောရော န သက္ကာ ပဋိဗာဟိတုံ, သံဃော ပရသမုဒ္ဒံ ဂစ္ဆတု, အဟံ သမုဒ္ဒါရက္ခံ ကရိဿာမီတိ.

Venerable sir, a thief has arisen whom I cannot repel. Let the Saṅgha go to the other side of the sea; I will guard the sea.

အာဝုသော မဟာသောဏ အဘိရုဟ မဟာဥလုမ္ပန္တိ.

Friend Mahāsoṇa, get on the great raft.

နာဟံ [Pg.155] ဘန္တေ တုမှေသု အဂစ္ဆန္တေသု ဂမိဿာမီတိ ယာဝတတိယံ ကထေတွာပိ ထေရံ အာရောပေတုံ အသက္ကောန္တာ နိဝတ္တိံသု.

“Venerable sirs, I will not go while you are not going.” Even after he said this for a third time, being unable to get the elder on board, they turned back.

ဧဝရူပဿ [Pg.156] နာမ လာဘဂ္ဂယသဂ္ဂပ္ပတ္တဿ သရီရဓာတုနိစယဋ္ဌာနံ အနာထံ ဇာတန္တိ စိန္တယမာနော နိသီဒိ.

He sat down, reflecting: “That the state of this collection of bodily relics has become helpless, for one of such a nature who had attained the pinnacle of gain and fame.”

ဘန္တေ [Pg.158] ဧတံ ပဏ္ဏခါဒကမနုဿာနံ ဝသနဋ္ဌာနံ, ဓူမော ပညာယတိ, အဟံ ပုရတော ဂမိဿာမီတိ ထေရံ ဝန္ဒိတွာ အတ္တနော ဘဝနံ အဂမာသိ. ထေရော သဗ္ဗမ္ပိ ဘယကာလံ ပဏ္ဏခါဒကမနုဿေ နိဿာယ ဝသိ.

“Venerable sir, this is the dwelling place of the leaf-eating people. Smoke is visible. I will go ahead.” Having paid respects to the elder, he went to his own dwelling. The elder stayed, relying on the leaf-eating people, through the entire time of danger.

အာဝုသော မဟာသောဏ ဘိက္ခာဟာရော ပညာယတီတိ ဝတွာ ပတ္တစီဝရံ အာရောပေတွာ စီဝရံ ပါရုပိတွာ ပတ္တံ နီဟရိတွာ အဋ္ဌာသိ.

Saying, “Friend Mahāsoṇa, almsfood is available,” he arranged his bowl and robe, put on his robe, took out his bowl, and stood.

မဟာသောဏတ္ထေရော [Pg.161] ပဉ္စဘိက္ခုသတပရိဝါရော မဏ္ဍလာရာမဝိဟာရံ ပတ္တော, ဧကေကော နဝဟတ္ထသာဋကေန သဒ္ဓိံ ဧကေကကဟာပဏဂ္ဃနကံ ပိဏ္ဍပါတံ ဒေတူတိ မနုဿေ အဝေါစုံ.

The elder Mahāsoṇa, accompanied by a retinue of five hundred monks, arrived at the Maṇḍalārāma monastery. They said to the people, “Let each person give almsfood worth one kahāpaṇa, along with a cloth nine hands long.”

အနာယတနေ [Pg.165] နဋ္ဌာနံ အတ္တဘာဝါနံ ပမာဏံ နတ္ထိ, ဗုဒ္ဓါနံ ဥပဋ္ဌာနံ ကရိဿာမီတိ စေတိယင်္ဂဏံ ဂန္တွာ အပ္ပဟရိတံ ကရောတိ.

There is no limit to the destruction of existences in an unsuitable condition. Thinking, “I will attend upon the Buddhas,” he went to the cetiya courtyard and made it free of grass.

မယံ [Pg.168] တာဝ မဟလ္လကာ, ဣဒံ နာမ ဘဝိဿတီတိ န သက္ကာ ဇာနိတုံ, တုဝံ အတ္တာနံ ရက္ခေယျာသီတိ.

We are now old, and it is impossible to know what will happen. You should protect yourself.”

ကဟံ [Pg.169] ဝတ္တဗ္ဗကနိဂြောဓတ္ထေရော, ကဟံ ဝတ္တဗ္ဗကနိဂြောဓတ္ထေရောတိ ပုစ္ဆိတွာ တဿ သန္တိကံ အဂမံသု.

“Where is the Elder Vattabbaka-Nigrodha? Where is the Elder Vattabbaka-Nigrodha?” they asked, and then went into his presence.

ကိံ [Pg.171] ထေရော ပိယာယတီတိ.

What does the elder hold dear?”

ကီဒိသော ထေရောတိ.

What sort of elder is he?”

ဓမ္မသကဋဿ [Pg.172] အက္ခော ဘိဇ္ဇတိ အက္ခော ဘိဇ္ဇတီတိ ပရိဒေဝမာနော ဝိစရိ.

“The axle of the Dhamma-cart is breaking, the axle is breaking!” lamenting thus, he wandered.

၈. သမ္မပ္ပဓာနဝိဘင်္ဂ

8. The Analysis of Right Exertion

၁. သုတ္တန္တဘာဇနီယဝဏ္ဏနာ

1. The Commentary on the Suttanta Division

စတ္တာရောမေ [Pg.179] အာဝုသော သမ္မပ္ပဓာနာ. ကတမေ စတ္တာရော. ဣဓာဝုသော ဘိက္ခု အနုပ္ပန္နာ မေ ပါပကာ အကုသလာ ဓမ္မာ ဥပ္ပဇ္ဇမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ, ဥပ္ပန္နာ မေ ပါပကာ အကုသလာ ဓမ္မာ အပ္ပဟီယမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ, အနုပ္ပန္နာ မေ ကုသလာ ဓမ္မာ အနုပ္ပဇ္ဇမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ, အနုပ္ပန္နာ မေ ကုသလာ ဓမ္မာ အနုပ္ပဇ္ဇမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတိ, ဥပ္ပန္နာ မေ ကုသလာ ဓမ္မာ နိရုဇ္ဈမာနာ အနတ္ထာယ သံဝတ္တေယျုန္တိ အာတပ္ပံ ကရောတီတိ.

Friends, there are these four right exertions. Which four? Here, friends, a bhikkhu strives, thinking: 'If unarisen evil, unwholesome states were to arise in me, they would lead to harm.' He strives, thinking: 'If arisen evil, unwholesome states in me were not abandoned, they would lead to harm.' He strives, thinking: 'If unarisen wholesome states were not to arise in me, they would lead to harm.' He strives, thinking: 'If unarisen wholesome states were not to arise in me, they would lead to harm.' He strives, thinking: 'If arisen wholesome states in me were to cease, they would lead to harm.'

ဥပဇ္ဈာယော [Pg.181] မေ အတိဝိယ ပသန္နစိတ္တော ဝန္ဒတိ, ကိံ နု ခေါ ပုပ္ဖာနိ လဘိတွာ ပူဇံ ကရေယျာသီတိ စိန္တေသိ.

My preceptor pays homage with an exceedingly pleased mind. He thought, “What if I were to obtain flowers and make an offering?”

‘‘ကဒါ [Pg.182] အာဂတောသီတိ ပုစ္ဆိ’’

He asked, “When did you arrive?”

တွံ [Pg.188] အမှေ ဥစ္စာကုလာတိ သလ္လက္ခေသိ.

You regard us as being of high birth.”

၁၆. ဉာဏဝိဘင်္ဂ

16. The Analysis of Knowledge

၁၀. ဒသကနိဒ္ဒေသဝဏ္ဏနာ

10. The Commentary on the Explanation of the Tens

ဧကိဿာ လောကဓာတုယာ

In a single world-system,

အဋ္ဌာနမေတံ [Pg.191] အနဝကာသော ယံ ဧကိဿာ လောကဓာတုယာ ဒွေ အရဟန္တော သမ္မာသမ္ဗုဒ္ဓါ အပုဗ္ဗံ အစရိမံ ဥပ္ပဇ္ဇေယျုံ, နေတံ ဌာနံ ဝိဇ္ဇတီတိ ပဇာနာတိ.

He understands: 'It is impossible, it cannot happen that two Arahants, Perfectly Enlightened Ones, should arise simultaneously in one world-system—that situation does not exist.'

အဇ္ဇ [Pg.197] သတ္ထာ ပရိနိဗ္ဗာယတိ, အဇ္ဇ သာသနံ ဩသက္ကတိ, ပစ္ဆိမဒဿနံ ဒါနိ ဣဒံ အမှာကန္တိ ဒသဗလဿ ပရိနိဗ္ဗုတဒိဝသတော မဟန္တတရံ ကာရုညံ ကရိဿန္တိ.

“Today the Teacher will attain final Nibbāna, today the Dispensation recedes, this is now our last sight of him.” From the day of the Ten-Powered One’s final passing away, they will perform even greater acts of compassion.

ဧကပုဂ္ဂလော [Pg.199] ဘိက္ခဝေ လောကေ ဥပ္ပဇ္ဇမာနော ဥပ္ပဇ္ဇတိ အစ္ဆရိယမနုဿော, ကတမော ဧကပုဂ္ဂလော တထာဂတော ဘိက္ခဝေ အရဟံ သမ္မာသမ္ဗုဒ္ဓေါတိ.

Monks, when one person arises in the world, he arises as a wonderful human being. Who is that one person? It is the Tathāgata, monks, the Arahant, the Perfectly Enlightened One.

ဈာနဝိဘင်္ဂ

The Analysis of Jhāna

သုတ္တန္တဘာဇနီယ

The Suttanta Division

အဘိက္ကန္တေ [Pg.201] ပဋိက္ကန္တေ သမ္ပဇာနကာရီ ဟောတိ.

In going forward and returning, he acts with clear comprehension.

သတော [Pg.202] သမ္ပဇာနော အဘိက္ကမတိ,သတော သမ္ပဇာနော ပဋိက္ကမတီတိ ဝုတ္တံ.

It is said: “Mindful and clearly comprehending, he goes forward; mindful and clearly comprehending, he returns.”

ကိန္နူ မေ ဧတ္ထ ဂတေန အတ္ထော အတ္ထိ နတ္ထီတိ အတ္ထာနတ္ထံ ပရိဂ္ဂဟေတွာ အတ္ထပရိဂ္ဂဏှနံ သာတ္ထကသမ္ပဇညံ.

Discerning benefit and non-benefit by thinking, “What purpose is there for me in going here? Is there benefit or not?” and then grasping the benefit—this is purposeful clear comprehension.

အာမိသတောပိ [Pg.203] ဝဍ္ဎိ အတ္ထောယေဝ, တံ နိဿာယ ဗြဟ္မစရိယာ နုဂ္ဂဟာယ ပဋိပန္နတ္တာတိ ဝဒန္တိ.

They say that even material growth is a benefit, because it is undertaken for the support of the holy life.

မယာ [Pg.205] ပဗ္ဗဇိတဒိဝသတော ပဋ္ဌာယ ဘိက္ခုနာ သဒ္ဓိံ ဒွေကထာ နာမ နကထိတပုဗ္ဗာ, အညသ္မိံ ဒိဝသေ ဥပရိဝိသေသံ နိဗ္ဗတ္တေဿာမီတိ စိန္တေတွာ ‘‘ကိံ ဘန္တေ’’တိ ပဋိဝစနံ အဒါသိ.

From the day I went forth, I have never before spoken even two words with a monk. Thinking, “I will attain a higher distinction on another day,” he gave the reply, “What is it, venerable sir?”

ဘန္တေ [Pg.209] ဧတေ မနုဿာ တုမှာကံ ကိံဟောန္တိ, မာတိပက္ခတော သမ္ဗန္ဓာ ပိတိပက္ခတောတိ.

Venerable sir, what are these people to you? Are they relatives on your mother’s side or your father’s side?”

အာဝုသောယံ [Pg.210] မာတာပိတူဟိပိ ဒုက္ကရံ, တံ ဧတေ မနုဿာ အမှာကံ ကရောန္တိ, ပတ္တစီဝရမ္ပိ နော ဧတေသံ သန္တကမေဝ, ဧတေသံ အာနုဘာဝေန နေဝ ဘယေ ဘယံ န ဆာတကေ ဆာတကံ ဇာနာမ, ဧဒိသာနာမ အမှာကံ ဥပကာရိနော နတ္ထီတိ တေသံ ဂုဏေ ကထေန္တော ဂစ္ဆတိ.

Friend, these people do for us what is difficult even for a mother and father. Even our bowl and robes are their property. By their power, we know no fear in the face of danger, nor hunger in time of famine. We have no such benefactors as these”—thus he goes, speaking of their virtues.

ကမ္မဋ္ဌာနံ [Pg.212] နာမ အတ္ထီတိပိ သညံ အကတွာ ဂါမံ ပိဏ္ဍာယ ပဝိသိတွာ အနနုလောမိကေန ဂိဟိသံသဂ္ဂေန သံသဋ္ဌော စရိတွာ စ ဘုဉ္ဇိတွာ စ တုစ္ဆော နိက္ခမတိ.

Without even forming the perception that there is such a thing as a meditation subject, he enters the village for alms, associates with householders in an unsuitable manner, wanders about, eats, and departs empty.

အာဝုသော [Pg.213] တုမှေ န ဣဏဋ္ဋာ န ဘယဋ္ဋာ န အာဇီဝိကာ ပကတာ ပဗ္ဗဇိတာ, ဒုက္ခာ မုစ္စိတုကာမာ ပနေတ္ထ ပဗ္ဗဇိတာ. တသ္မာ ဂမနေ ဥပ္ပန္နကိလေသံ ဂမနေယေဝ နိဂဏှထ. ဌာနေ, နိသဇ္ဇာယ, သယနေ ဥပ္ပန္နကိလေသံ သယနေယေဝ နိဂ္ဂဏှထာတိ.

Friends, you have not gone forth because of debt, nor because of fear, nor to make a livelihood; you have gone forth here desiring to be freed from suffering. Therefore, when a defilement arises while walking, restrain it right there while walking. When a defilement arises while standing, sitting, or lying down, restrain it right there.

အယံ [Pg.214] ဘိက္ခု တုယှံ ဥပ္ပန္နံ ဝိတက္ကံ ဇာနာတိ, အနနုစ္ဆဝိကံ တေ ဧတန္တိ အတ္တာနံ ပဋိစောဒေတွာ ဝိပဿနံ ဝဍ္ဎေတွာ အရိယဘူမိံ ဩက္ကမတိ.

“This monk knows the thought that has arisen in you; this is unsuitable for you.” Having thus reproached himself, he develops insight and enters the noble stage.

အယံ [Pg.215] ထေရော ပုနပ္ပုနံ နိဝတ္တိတွာ ဂစ္ဆတိ, ကိံ နုခေါ မဂ္ဂမူဠှော ဥဒါဟု ကိဉ္စိ ပမုဋ္ဌောတိ သမုလ္လပန္တိ.

This elder turns back again and again as he goes. They conversed, saying: 'Is he perhaps lost on the path, or has he forgotten something?'

ကိန္နူ [Pg.218] ခေါ ဧတေ အမှေဟေဝ သဒ္ဓိံ န သလ္လပန္တိ ဥဒါဟု အည မညမ္ပိ, ယဒိ အညမညမ္ပိ န သလ္လပန္တိ, အဒ္ဓါ ဝိဝါဒဇာတာ ဘဝိဿန္တိ.

Why do they not speak with us? Or do they not even speak with one another? If they do not speak with one another, surely a quarrel has arisen among them.

အညံ [Pg.224] ဥပ္ပဇ္ဇတေ စိတ္တံ, အညံ စိတ္တံ နိရုဇ္ဈတိ;

အဝီစိ မနုသမ္ဗန္ဓော, နဒီ သောတောဝ ဝတ္တတိ.

One mind arises, another mind ceases; without interval, the sequential connection flows on like a river's current.

အာလောကိတေ ဝိလောကိတေ သမ္ပဇာနကာရီ ဟောတိ.

He acts with clear comprehension when looking forward and looking around.

သစေ [Pg.225] ဘိက္ခဝေ နန္ဒဿ ပုရတ္ထိမာ ဒိသာ အာလောကေတဗ္ဗာ ဟောတိ, သဗ္ဗံ စေတသာ သမန္နာဟရိတွာ နန္ဒော ပုရတ္ထိမံ ဒိသံ အာလောကေတိ ‘ဧဝံ မေ ပုရတ္ထိမံ ဒိသံ အာလောကယတော နာဘိဇ္ဈာ ဒေါမနဿာ ပါပကာ အကုသလာ ဓမ္မာ အနွာဿဝိဿန္တီ’တိ. ဣတိဟ သာတ္ထက သမ္ပဇာနော ဟောတိ. သစေ ဘိက္ခဝေ နန္ဒဿ ပစ္ဆိမာ ဒိသာ, ဥတ္တရာ ဒိသာ, ဒက္ခိဏာ ဒိသာ, ဥဒ္ဓံ, အဓော, အနုဒိသာ အနုဝိလောကေတဗ္ဗာ ဟောတိ, သဗ္ဗံ စေတသာ သမန္နာဟရိတွာ နန္ဒော အနုဒိသံ အနုဝိလောကေတိ ‘ဧဝံ မေ အနုဒိသံ အနုဝိလောကယတော…ပေ… သမ္ပဇာနော ဟောတီတိ….

If, monks, Nanda is to look to the eastern direction, he focuses his entire mind and looks to the eastern direction, thinking: 'As I look to the eastern direction, covetousness, displeasure, and evil, unwholesome states will not assail me.' Thus he is clearly comprehending the purpose. If, monks, Nanda is to look to the western direction, the northern direction, the southern direction, upward, downward, or the intermediate directions, he focuses his entire mind and looks to the intermediate directions, thinking: 'As I look to the intermediate directions…' … he is clearly comprehending the purpose.

ဘဝင်္ဂါ [Pg.227] ဝဇ္ဇနဉ္စေဝ, ဒဿနံ သမ္ပဋိစ္ဆနံ;

သန္တီရဏံ ဝေါဋ္ဌဗ္ဗနံ, ဇဝနံ ဘဝတိ သတ္တမံ.

The life-continuum and adverting, seeing, receiving, investigating, determining, and impulsion is the seventh.

သမိဉ္ဇိတေ [Pg.231] ပသာရိတေ သမ္ပဇာနကာရီ ဟောတိ.

He acts with clear comprehension in bending and stretching.

သမိဉ္ဇိတေ ပဟာရိတေတိ ပဗ္ဗာနံ သမိဉ္ဇန ပသာရဏေ.

'In bending and in stretching' refers to the bending and stretching of the joints.

ကသ္မာ [Pg.233] ဘန္တေ သဟသာ ဟတ္ထံ သမိဉ္ဇိတွာ ပုန ယထာဌာနေ ဌပေတွာ သဏိကံ သမိဉ္ဇိတ္ထာတိ.

Venerable sir, why did you suddenly draw back your hand, and then, having placed it in its original position, draw it back slowly?

ယတော ပဋ္ဌာယ မယာ အာဝုသော ကမ္မဋ္ဌာနံ မနသိကာတုံ အာရဒ္ဓေါ, န မေ ကမ္မဋ္ဌာနံ မုဉ္ဇိတွာ ဟတ္ထော သမိဉ္ဇိတပုဗ္ဗော, ဣဒါနိ ပန မေ တုမှေဟိ သဒ္ဓိံ ကထယမာနေန ကမ္မဋ္ဌာနံ မုဉ္စိတွာ သမိဉ္ဇိတော, တသ္မာ ပုန ယထာ ဌာနေ ဌပေတွာ သမိဉ္ဇေသိန္တိ.

Friends, from the time I began to attend to the meditation subject, my hand has never been bent without first releasing the meditation subject. But now, while conversing with you, I bent my hand after releasing the meditation subject. Therefore, having placed it back in its proper position, I bent it again.

သာဓု [Pg.234] ဘန္တေ ဘိက္ခုနာ နာမ ဧဝရူပေန ဘဝိတဗ္ဗန္တိ.

Good, venerable sir. Indeed, a monk should be just like this.

သံဃာဋိပတ္တစီဝရဓာရဏေ သမ္ပဇာနကာရီ ဟောတိ.

He acts with clear comprehension in wearing his outer robe and other robes, and in carrying his bowl.

ပုဂ္ဂလပညတ္တိအဋ္ဌကထာ

The Commentary on the Designation of Persons

ဧကကနိဒ္ဒေသ

Exposition of the Ones

ကတမော [Pg.243] စ ပုဂ္ဂလော သမယဝိမုတ္တော, ဣဓေကစ္စော ပုဂ္ဂလော ကာလေန ကာလံ သမယေန သမယံ အဋ္ဌ ဝိမောက္ခေ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ ဧကစ္စေ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော သမယဝိမုတ္တော.

And what person is liberated in due season? Here, a certain person abides, from time to time, on occasion, having touched the eight liberations with the body; and having seen with wisdom, some of his taints are destroyed. This is called a person liberated in due season.

အသမယဝိမုတ္တ

The Untimely Liberated

ကတမော [Pg.247] စ ပုဂ္ဂလော အသမယဝိမုတ္တော, ဣဓေကစ္စော ပုဂ္ဂလော နဟေဝ ခေါ ကာလေန ကာလံ သမယေန သမယံ အဋ္ဌဝိမောက္ခေ ကာယေန ဖုသိတွာ ဝိဟရတိ, ပညာယ စဿ ဒိသွာ အာသဝါ ပရိက္ခီဏာ ဟောန္တိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော အသမယဝိမုတ္တော. သဗ္ဗေပိ အရိယ ပုဂ္ဂလာ အရိယေ ဝိမောက္ခေ အသမယဝိမုတ္တာ.

And what person is untimely liberated? Here, a certain person does not abide from time to time, on occasion, having touched the eight liberations with the body, but having seen with wisdom, his taints are destroyed. This is called a person untimely liberated. All noble persons are untimely liberated with respect to the noble liberation.

ကုပ္ပာကုပ္ပနိဒ္ဒေသ

Exposition on the Shakeable and Unshakeable

ကတမော [Pg.250] စ ပုဂ္ဂလော ကုပ္ပဓမ္မော, ဣဓေကစ္စော ပုဂ္ဂလော လာဘီ ဟောတိ ရူပသဟဂတာနံ ဝါ အရူပသဟဂတာနံ ဝါ သမာပတ္တီနံ, သော စ ခေါ န နိကာမလာဘီ ဟောတိ န အကိစ္ဆလာဘီ န အကသိရ လာဘီ, န ယတ္ထိစ္ဆကံ ယဒိစ္ဆကံ ယာဝတိစ္ဆကံ သမာပဇ္ဇတိပိ ဝုဋ္ဌာတိပိ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဈတိ, ယံ တဿ ပုဂ္ဂလဿ ပမာဒမာဂမ္မ တာ သမာပတ္တိယော ကုပ္ပေယျုံ. အယံ ဝုစ္စတိ ပုဂ္ဂလော ကုပ္ပဓမ္မော.

And what person is of a shakeable nature? Here, a certain person gains attainments accompanied by form or formless attainments, yet he is not one who gains them at will, without trouble, without difficulty. He does not enter and emerge from them wherever, whenever, and for as long as he wishes. But this possibility exists: that due to negligence those attainments may be shaken for that person. This is called a person of a shakeable nature.

သတ္တက္ခတ္တုပရမ သောတာပန္န

The Seven-Times-at-Most Stream-Enterer

ကတမော [Pg.252] စ ပုဂ္ဂလော သတ္တက္ခတ္တုပရမော, ဣဓေကစ္စော ပုဂ္ဂလော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ သောတာပန္နော ဟောတိ အဝိနိပါတ ဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော, သော သတ္တက္ခတ္တုံ ဒေဝေ စ မာနုသေ စ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရောတိ, အယံ ဝုစ္စတိ ပုဂ္ဂလော သတ္တက္ခတ္တုပရမော.

And what person is one who is at most for seven times? Here, a certain person, with the destruction of the three fetters, is a stream-enterer, not subject to downfall, assured, destined for enlightenment. He will run on and transmigrate among devas and humans at most seven times before making an end of suffering. This is called a person who is at most for seven times.

သောတာပန္န အဓိပ္ပာယျ

The Meaning of 'Stream-Enterer'

သောတော [Pg.253] သောတောတိ ဟိဒံ သာရိပုတ္တ ဝုစ္စတိ, ကတမော နုခေါ သာရိပုတ္တ သောတောတိ. အယမေဝ ဟိ ဘန္တေ အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ သောတော. သေယျထိဒံ, သမ္မာဒိဋ္ဌိ…ပေ… သမ္မာသမာဓီတိ. သောတာပန္နော သောတာပန္နောတိ ဟိဒံ သာရိပုတ္တ ဝုစ္စတိ, ကတမော နုခေါ သာရိပုတ္တ သောတာပန္နောတိ. ယော ဟိ ဘန္တေ ဣမိနာ အရိယေန အဋ္ဌင်္ဂိကေန မဂ္ဂေန သမန္နာဂတော, အယံ ဝုစ္စတိ သောတာပန္နော, သွာယံ အာယသ္မာ ဧဝံနာမော ဧဝံဂေါတ္တော ဣတိ ဝါတိ, ဣတိဝါ….

'Stream, stream,' it is said, Sāriputta. What, Sāriputta, is the stream? 'Venerable sir, this Noble Eightfold Path is the stream; that is, right view… right concentration.' 'Stream-enterer, stream-enterer,' it is said, Sāriputta. What, Sāriputta, is a stream-enterer? 'Venerable sir, whoever is endowed with this Noble Eightfold Path is called a stream-enterer; that venerable one of such-and-such a name and such-and-such a clan.'

ကောလံ ကောလ သောတာပန္န

The Family-to-Family Stream-Enterer

ကတမော [Pg.255] စ ပုဂ္ဂလော ကောလံ ကောလော. ဣဓေကစ္စော ပုဂ္ဂလော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ သောတာပန္နော ဟောတိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော, သော ဒွေ ဝါ တီဏိ ဝါ ကုလာနိ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရောတိ, အယံ ဝုစ္စတိ ကောလံ ကောလော.

And what person is a family-to-family attainer? Here, a certain person, with the destruction of the three fetters, is a stream-enterer, not subject to downfall, assured, destined for enlightenment. He will run on and transmigrate among two or three families before making an end of suffering. This is called a family-to-family attainer.

ဧကဗီဇီ သောတာပန္န

The One-Seed Stream-Enterer

ကတမော [Pg.256] စ ပုဂ္ဂလော ဧကဗီဇီ, ဣဓေကစ္စော ပုဂ္ဂလော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ သောတာပန္နော ဟောတိ အဝိနိပါတဓမ္မော နိယတော သမ္ဗောဓိပရာယဏော, သော ဧကံယေဝ မာနုသကံ ဘဝံ နိဗ္ဗတ္တေတွာ ဒုက္ခဿန္တံ ကရောတိ, အယံ ဝုစ္စတိ ပုဂ္ဂလော ဧကဗီဇီ.

And what person is a one-seeder? Here, a certain person, with the destruction of the three fetters, is a stream-enterer, not subject to downfall, assured, destined for enlightenment. Having taken rebirth in only one more human existence, he makes an end of suffering. This is called a one-seeder.

သကဒါဂါမိနိဒ္ဒေသ

Exposition on the Once-Returner

ကတမော [Pg.260] စ ပုဂ္ဂလော သကဒါဂါမီ, ဣဓေ ကစ္စော ပုဂ္ဂလော တိဏ္ဏံ သံယောဇနာနံ ပရိက္ခယာ ရာဂဒေါသမောဟာနံ တနုတ္တာ သကဒါဂါမီ ဟောတိ သကိဒေဝ ဣမံ လောကံ အာဂန္တွာ ဒုက္ခဿန္တံ ကရောတိ. အယံ ဝုစ္စတိ ပုဂ္ဂလော သကဒါဂါမီ.

And what person is a once-returner? Here, a certain person, with the destruction of the three fetters and the attenuation of lust, hatred, and delusion, is a once-returner who, having come to this world only once more, makes an end of suffering. This is called a once-returner.