နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

စတုရာရက္ခဒီပနီ

The Lamp that Illuminates the Four Protections

ကာယပစ္စဝေက္ခဏာ

Reflection on the Body

၁. ဒုဿီလကထာ,

1. Discourse on Bad Conduct,

၂. သီလာနိသံသကထာ,

2. Discourse on the Benefits of Virtue,

၃. အနူသာသနကထာ,

3. Discourse on Instruction,

၄. အာဝါသိကာစာရကထာ,

4. Discourse on the Conduct of Resident Monks,

၅. ပစ္စယနိဿဂ္ဂကထာ,

5. Discourse on Relinquishing Requisites,

၆. ပါတိမောက္ခကထာ,

6. Discourse on the Pātimokkha,

၇. ဒါယကောဝါဒကထာ,

7. Discourse on Advice to Donors,

ပဏာမပဋိဉာ

Homage and Proclamation

၁.

1.

စက္ကဝါဠ [Pg.1] နဟုတာ ဂ, ဒေဝါလိ ဂဏ စုမ္ဗိတော;

ဗုဒ္ဓ ပါဒမ္ဗုဇော ဌာတု, သီသေ ဒယာ တိဂန္ဓဇော.

May the Buddha's lotus feet, kissed by the hosts of gods from hundreds of thousands of world-systems, remain upon my head, O Compassionate One, born of the three fragrances.

၂.

2.

နန္တ [Pg.2] စက္ကဝါဠ ဗ္ဘုဂ္ဂ, ဂုဏ သန္နိစ္စိတံ ဇိနံ;

ဝန္ဒေ တပ္ပူဇိတံ ဓမ္မံ, တဇ္ဇံ သံဃဉ္စ နိမ္မလံ.

I worship the Conqueror, whose virtues are amassed, transcending endless world-systems; I worship the Dhamma, revered by him, and the Sangha, born of him, immaculate.

၃.

3.

ဝက္ခာမိ [Pg.3] စတုရာရက္ခံ, သမ္ဗုဒ္ဓ ဝစန နွယံ;

အပ္ပမာဒါဝဟံ ဧတံ, သောတ္တဗ္ဗံ ဘဝဘီရုဟိ.

I will declare the four protections, according to the words of the Perfectly Enlightened One. This brings about heedfulness; it should be heard by those who fear existence.

၄.

4.

ဗုဒ္ဓါနုဿတိ [Pg.4] မရဏာ, ဘုဘာ မေတ္တာစ ဘာဝနာ;

အပ္ပမာဒါယ အာရက္ခာ, စတဿော မာနိတာ သတံ.

Recollection of the Buddha, mindfulness of death, meditation on repulsiveness, and the cultivation of loving-kindness; these four protections for heedfulness are honored by the good.

၁. ဗုဒ္ဓါနူဿတိ ဘာဝနာ,

1. The Cultivation of the Recollection of the Buddha,

၂. မရဏဿတိ ဘာဝနာ,

2. The Cultivation of Mindfulness of Death,

၃. အသုဘ ဘာဝနာ,

3. The Meditation on Repulsiveness,

၄. မေတ္တာ ဘာဝနာ,

4. The Cultivation of Loving-Kindness,

၅.

5.

ဗုဒ္ဓေါဝါဒံ [Pg.5] သရိတွာဝ, မစ္စုဗ္ဗိဂ္ဂါ သုခေသိနော;

သီတာ သီတတရံ ယန္တိ, သုဘမေတ္တမ္ဗုသိ-ဋ္ဌိတာ.

Having recollected the Buddha's admonition, those who fear death and seek happiness go to a cool, even cooler state, established in the water of purity and loving-kindness.

၆.

6.

မရဏဂ္ဂိ ဝါရဏမ္ဗု, သမ္ဗုဒ္ဓဝစနံ ယိဒံ;

ဗဟူ တဒဂ္ဂိ သန္တတ္တာ, သီတာဝါသုံ တဒမ္ဗုနာ.

This word of the Perfectly Enlightened One is the water that wards off the fire of death. Many, scorched by that fire, found a cool dwelling with that water.

၇.

7.

သဒ္ဓံ [Pg.6] ဗုဒ္ဓေန တေဇေတွာ, မာနံ မရဏစိန္တယာ;

အသုဘာယ ဟနေ ရာဂံ, ဒေါသံ မေတ္တာယ ပညဝါ.

A wise person should kindle faith through the Buddha, destroy pride with contemplation of death, eradicate lust through the repulsive, and eliminate hatred with loving-kindness.

၁. ဗုဒ္ဓါနုဿတိ နိဒ္ဒေသ

1. The Exposition of the Recollection of the Buddha

၁.

1.

အရဟံ [Pg.7] သမ္မာသမ္ဗုဒ္ဓေါ, ဝိဇ္ဇက္ခိ စရဏပ္ပဒေါ;

သုဂတော သုဂဒေါ သတ္ထာ, သဗ္ဗညူ ဘဂဝါဒမော.

The Arahant, the Perfectly Self-Enlightened One, endowed with knowledge and conduct, the Well-farer, the Well-spoken, the Teacher, the All-knower, the Blessed One, the Tamer.

၂.

2.

အာရကတ္တာရိဟန္တတ္တာ[Pg.9], ပါပါကာရကတောရဟော;

ဟတ စက္ကာရတော ပူဇာ, ရဟတ္တာ စာရဟံ နမေ.

Because he is far from defilements, because he has destroyed the enemies, because he does no evil even in secret, because he has destroyed the spokes of the wheel, and because he is worthy of offerings, he is an Arahant; to him I pay homage.

၃.

3.

သမုတ္တေ [Pg.11] ဇိယ ဂိဟီနံ, အနုပုဗ္ဗိကထော ဇိနော;

အဒါသိ ပရမံ တုဋ္ဌိံ, သစ္စာနိ ဒဿယံ ဒိဝါ.

Having encouraged the householders, the Conqueror gave the gradual discourse; he bestowed supreme satisfaction, revealing the truths by day.

၄.

4.

ဘိက္ခူနံ [Pg.12] ပဌမေ ယာမေ, ပါယေသိ အမတာဂဒံ;

ဇာတိခေတ္တာဂ ဒေဝါနံ, ကင်္ခစ္ဆေဒေါ သ မဇ္ဈိမေ;

In the first watch of the night, he gave the deathless nectar to the monks; for the gods come from the realm of birth, he cut off doubt in the middle watch.

၅.

5.

အာဒေါ ဖလသုခံ ဝေဒိ, မဇ္ဈေ သေယျ မကာ ဇိနော;

ဝေနေယျော လောကနံ အန္တေ, ပစ္ဆိမေပိ တိဓာ ကတေ.

In the beginning, he experienced the happiness of fruition; in the middle, the Conqueror made his bed; in the end, he surveyed the world for trainable beings, thus dividing the last watch also into three.

၆.

6.

ခေဒံ [Pg.14] အဂဏယံ နာထော, ပဉ္စ ဗုဒ္ဓကတံ ဝဟံ;

သတ္ထသိဒ္ဓေါ ပရတ္ထံဝ, ဗျာဝဋော သုမဟာဒယော.

The Lord, disregarding weariness, bearing the fivefold Buddha-duty; like a perfect Teacher, he was engaged for the welfare of others, being greatly compassionate.

၇.

7.

စင်္ကမိတွာ နိသီဒိတွာ, ရတ္တိံဒိဝဉ္စ ဈာယိတုံ;

သုပိတုံ မဇ္ဈယာမေဝ, ဗုဒ္ဓေါ ဘိက္ခူန မောဝဒိ.

Having walked and sat, to meditate night and day, and to sleep only in the middle watch—thus the Buddha advised the monks.

၈.

8.

နာလ [Pg.15] မာလသိတုံ တဿ, မဟာဝီရဿ သာသနေ;

ပမာဒါယ မုနိန္ဒဿ, ကတညူ သာဓု သမ္မတော.

It is not proper to be lazy in the teaching of that Great Hero, nor to be heedless towards the Lord of Sages; the grateful one is well-esteemed by the virtuous.

၉.

9.

အနညာတဿ ဉာတာယ, အပတ္တဿစ ပတ္တိယာ;

အာရဘေတုံဝ နော ယုတ္တော, အပ္ပမတ္တော ရဟောဂတော.

For the unknown to be known, and for the unreached to be reached, it is fitting for one to strive, heedful and gone to solitude.

၁၀.

10.

အာရဗ္ဘထ [Pg.16] နိက္ကမထ, ယုဉ္ဇထ ဗုဒ္ဓသာသနေ;

ဓုနာထ မစ္စုနော သေနံ, နဠာဂါရံဝ ကုဉ္ဇရော.

Strive, go forth, apply yourselves to the Buddha's teaching! Demolish the army of Death, as an elephant demolishes a reed house.

၁၁.

11.

ယော [Pg.17] ဣမသ္မိံ ဓမ္မဝိနယေ, အပ္ပမတ္တော ဝိဟိဿတိ;

ပဟာယ ဇာတိ သံသာရံ, ဒုက္ခဿန္တံ ကရိဿတိ;

Whoever dwells heedfully in this Dhamma and Vinaya, having abandoned the cycle of birth, will make an end of suffering.

၁၂.

12.

ဣတိ [Pg.18] ဥယျောဇနံ မှာကံ, မုတ္တဿ မုတ္တိယာ သရံ;

နယုတ္တောဝ ပမာဒါယ, မဟာဒယဿ သတ္ထုနော.

Thus, this is our exhortation: remembering the liberation of the Liberated One, it is not proper to be heedless towards the Teacher of great compassion.

၁၃.

13.

သုတ္တေန ဒုဗ္ဗိတက္ကေန, အကိစ္စ ကရဏေနဝါ;

မောဃ ကာလက္ခယော မန္ဒော, ဒုက္ခဿန္တံ ကထံကရေ.

Through wrongly conceived doctrine or by doing what should not be done, the fool wastes time in vain; how can he make an end of suffering?

၁၄.

14.

အာကာသံ [Pg.19] စက္ကဝါဠဉ္စ, သတ္တာ ဗုဒ္ဓဂုဏာ ပိစ;

အနန္တာနာမ စတ္တာရော, ပရိစ္ဆေဒေါ နဝိဇ္ဇတိ.

Space, world-systems, beings, and the virtues of the Buddha—these four are indeed infinite; no limit is found.

၁၅.

15.

ယထာပိ နဘ မာကာသံ, အင်္ဂုလရဇ္ဇုယဋ္ဌိဘိ;

မိနေတုံ နေဝ သက္ကောတိ, ဧဝံ ကေနစိ တဂ္ဂုဏံ.

Just as the sky, space, cannot be measured with a finger, a rope, or a rod, so too, no one can measure his virtues.

၂. မရဏဿတိနိဒ္ဒေသ

2. The Exposition on Mindfulness of Death

၁.

1.

မရဏဿတိ [Pg.23] မိစ္ဆန္တော, တာဝ ဗုဒ္ဓဝစော သုဏ;

အဝိက္ခိတ္တေန စိတ္တေန, သမ္ဗုဒ္ဓ ဝစနံ ဟိဒံ.

Desiring mindfulness of death, one should first listen to the Buddha's word; with an undistracted mind, for this is the word of the Perfectly Enlightened One.

၂.

2.

အနိမိတ္တ [Pg.24] မနညာတံ, မစ္စာနံ ဣဓ ဇီဝိတံ;

ကသိရဉ္စ ပရိတ္တဉ္စ, တဉ္စ ဒုက္ခေန သံယုတံ.

The life of mortals here is without sign and unknown; it is difficult and brief, and conjoined with suffering.

၃.

3.

န ဟိ သော ပက္ကမော အတ္ထိ, ယေန ဇာတာ နမိယျရေ;

ဇရမ္ပိ ပတွာ မရဏံ, ဧဝံဓမ္မာ ဟိ ပါဏိနော.

For there is no means by which those who are born will not die; even having reached old age, there is death—such indeed is the nature of living beings.

၄.

4.

ဖလာန [Pg.25] မိဝ ပက္ကာနံ, ပါတော ပတနတော ဘယံ;

ဧဝံ ဇာတာန မစ္စာနံ, နိစ္စံ မရဏ တော ဘယံ.

Just as for ripe fruits, there is fear of falling early in the day, so for mortals once born, there is constant fear of death.

၅.

5.

ယထာပိ ကုမ္ဘကာရဿ, ကတာ မတ္တိကဘာဇနာ;

သဗ္ဗေ ဘေဒပရိယန္တာ, ဧဝံ မစ္စာန ဇီဝိတံ.

Just as all earthenware vessels made by a potter have breaking as their end, so is the life of mortals.

၆.

6.

ဒဟရာစ [Pg.26] မဟန္တာစ, ယေဗာလာ ယေစ ပဏ္ဍိတာ;

သဗ္ဗေ မစ္စုဝသံ ယန္တိ, သဗ္ဗေ မစ္စုပရာယနာ.

Both the young and the old, both the foolish and the wise, all go under the sway of death, all have death as their destination.

၇.

7.

တေသံ မစ္စုပရေတာနံ, ဂစ္ဆတံ ပရလောကတော;

နပိတာ တာယတေ ပုတ္တံ, ဉာတိဝါပန ဉာတကေ;

For those overcome by death, going to the next world, a father cannot protect his son, nor relatives their kinsmen.

၈.

8.

ပေက္ခတညေဝ [Pg.27] ဉာတီနံ, ပဿ လာလပ္ပတံ ပုထု;

ဧကမေကောဝ မစ္စာနံ, ဂေါ ဝဇ္ဈောဝိယ နိယျတိ.

While their kinsmen are looking on and lamenting profusely, one by one mortals are led away, like an ox to the slaughter.

၉.

9.

ဧဝ မဗ္ဘာဟတော လောကော, မစ္စုနာစ ဇရာယစ;

တသ္မာ ဓီရာ နသောစန္တိ, ဝိဒိတွာ လောက ပရိယာယံ.

Thus the world is afflicted by death and old age; therefore, the wise do not grieve, knowing the way of the world.

၁၀.

10.

အညေပိ [Pg.28] ပဿ ဂမနေ, ယထာ ကမ္မုပဂေ နရေ;

မစ္စုနော ဝသမာဂမ္မ, ဖန္ဒန္တေဝိဓ ပါဏိနော.

See also other people passing on according to their kamma; having come under the sway of death, beings tremble here.

၁၁.

11.

ယေန ယေနဟိ မညန္တိ,တတောတဿ ဟိ အညထာ;

ဧတာဒိသော ဝိနာဘာဝေါ,ပဿ လောကဿ ပရိယာယန္တိ.

In whatever way they imagine it, it turns out other than that for them. Such is this separation; see the way of the world.

[သုလ္လ သုတ္တေ ဝုတ္တံ.]

[As stated in the Salla Sutta.]

၁၂.

12.

ယထာပိ [Pg.29] သေလာ ဝိပုလာ,နဘံ အာဟစ္စ ပစ္စတာ;

သမန္တာ အနုပရိ ယေယျုံ,နိပ္ပောထေန္တာ စတုဒ္ဒိသာ.

Just as massive mountains of rock, reaching to the sky, might advance from all sides, crushing the four quarters;

၁၃.

13.

ဧဝံ ဇရာစ မစ္စုစ,အဓိဝတ္တန္တိ ပါဏိနေ;

ခတ္တိယေဗြာဟ္မဏေ ဝေဿေ,သုဒ္ဒေ စဏ္ဍာလ ပက္ကုသေ;

နကိဉ္စိ ပရိဝဇ္ဇေတိ,သဗ္ဗမေဝါ ဘိမဒ္ဒတိ.

So too, old age and death overwhelm living beings—warriors, brahmins, merchants, workers, outcasts, and scavengers; they spare nothing, but crush all.

၁၄.

14.

န [Pg.30] တတ္ထ ဟတ္ထိ နံ ဘုမ္မိ, န ရထာနံ နပတ္တိယာ;

န စာပိ မန္တယုဒ္ဓေန, သက္ကာ ဇေတုံ ဓနေနဝါ.

There, there is no place for elephant troops, nor for chariots, nor for infantry; nor is it possible to conquer by stratagem or by wealth.

၁၅.

15.

တသ္မာဟိ [Pg.31] ပဏ္ဍိတော ပေါသော,သမ္ပဿံ အတ္ထ မတ္တနော;

ဗုဒ္ဓေ ဓမ္မေ စ သံဃေစ,ဓီရော သဒ္ဒံ နိဝေသယေ.

Therefore, a wise person, seeing their own welfare, steadfast, should place their faith in the Buddha, the Dhamma, and the Sangha.

၁၆.

16.

ယော ဓမ္မစာရီ ကာယေန, ဝါစာယ ဥဒ စေတသာ;

ဣဓေဝနံ ပသံသန္တိ, ပစ္စသဂ္ဂေ ပမောဒတီတိ.

Whoever lives righteously by body, speech, or mind, is praised in this very life, and after death rejoices in heaven.

[ပဗ္ဗတူ မမ သုတ္တေ ဝုတ္တံ.]

[As stated in the Pabbatūpama Sutta.]

၁၇.

17.

ယထာ [Pg.32] ဝါရိဝဟော ပူရော, ဝဟေ ရုက္ခေ ပကူလဇေ;

ဧဝံ ဇရာမရဏေန, ဝုယှန္တေ သဗ္ဗ ပါဏိနော.

Just as a full river sweeps away the trees on its bank, so are all beings swept away by aging and death.

၁၈.

18.

ဒဟရာပိ ဟိ မိယျန္တိ,နရာစ အထနာရိယော;

တတ္ထ ကော ဝိသာသေပေါသော,ဒဟရော မှီတိဇီဝိတေ.

For even the young die, both men and women. Who then, in this life, can be confident, thinking, 'I am young'?

၁၉.

19.

သာယ [Pg.33] မေကေ နိဒိဿန္တိ, ပါတော ဒိဋ္ဌာ ဗဟုဇ္ဇနာ;

ပါတော ဧကေ နဒိဿန္တိ, သာယံ ဒိဋ္ဌာ ဗဟုဇ္ဇနာ.

Of the many people seen in the morning, some are not seen by evening; of the many people seen in the evening, some are not seen by morning.

၂၀.

20.

အဇ္ဇေဝ ကိစ္စံ အာတပ္ပံ, ကော ဇညာ မရဏံ သုဝေ;

နဟိ နော သင်္ကရံ တေန, မဟာသေနန မစ္စုနာတိ.

Today itself the ardent effort should be made; who knows if death will come tomorrow? For we have no agreement with Death and his great army.

[ဇာတကေသုဝုတ္တံ.]

[As stated in the Jātaka.]

၂၁.

21.

နတ္ထေတ္ထညော [Pg.34] နုသာသန္တော, သယံဝတ္တာန မောဝဒ;

ဇိနေရိတာ နုသာရေန, ဘိက္ခု သံသာရ ဘီရုကော.

There is no other instructor here; one should admonish oneself. Following the instruction proclaimed by the Conqueror, the monk, fearful of saṃsāra,

၂၂.

22.

အဟိဝါပိ [Pg.35] မံ ဍံသေယျ, အညေပိ ဝိသဓာရိနော;

အပိယာပိစ ဃာတေယျုံ, ဥပ္ပဇ္ဇေယျုံ ရုဇာပိမေ.

Even a snake might bite me, or other poison-bearing creatures; even enemies might kill me, and pains might arise for me.

၂၃.

23.

မစ္စုသေနာ ဝုဓာသင်္ချာ, ဗာဟိရဇ္ဈတ္တု ပဒ္ဒဝါ;

တေဟာယု ပီဠိတံဆေဇ္ဇံ, မရိဿ မဇ္ဇဝါ သုဝေ.

The weapons of Death’s army are countless, as are the external and internal dangers; oppressed by them, life is cut off; I shall die today or tomorrow.

၂၄.

24.

အဠက္ကာ [Pg.36] ဟိ ဂဝါဒီဟိ, စောရာဒီဟိ အရီဟိပိ;

အဘိဏှ သန္နိပါတေဟိ, ရုဇာ ဆနဝုတီဟိပိ.

Indeed, afflicted by cattle and so on, by thieves and so on, and by enemies; by frequent calamities, and by the ninety-six diseases.

၂၅.

25.

ဗဟူန မုပကာရေဟိ, အန္နောဒကာဒိကေဟိပိ;

မရိဿံ ပီဠိတော နိစ္စံ, နိရုဇ္ဈေယျာယု အဇ္ဇဝါ.

Even with the support of many things, such as food and water, being constantly oppressed, I shall die; life might cease today or tomorrow.

၂၆.

26.

ဗဟွာဝုဓေ [Pg.37] ဝိသဇ္ဇေတိ, နိလ္လေဏံ မစ္စုနိဒ္ဒယော;

ဝသန္တံ ဘဝသင်္ဂါမေ, နမုတ္တော ကောစိ အာဝုဓာ;

Pitiless Death relentlessly hurls many weapons; dwelling in the battle of existence, no one is freed from his weapon.

၂၇.

27.

မဟဗ္ဗလာ မဟာပညာ, မဟိဒ္ဓိကာ မဟဒ္ဓနာ;

နမုတ္တာ သမ္မာသမ္ဗုဒ္ဓေါ, သဗ္ဗလောကာဓိပေါ အပိ;

Great in strength, great in wisdom, great in psychic power, great in wealth—none are freed; not even the Perfectly Self-Enlightened One, the sovereign of all the world.

၂၈.

28.

မယာ [Pg.38] သမာ နဝါ ဝုဒ္ဓါ, တဒါဝုဓေဟိ တေ မတာ;

တထာ ဟမ္ပိ မရိဿာမိ, လေဏံ ပုညံဝ မေ ကတံ.

The young and the old, just like me, died by those weapons. So too shall I die; merit indeed is the refuge I have made.

၂၉.

29.

ပထဗျာပါဒယော ဓာတ္ထူ,အာဟာရာ ဘောဇနာဒယော;

သီတုဏှ မုတုနာမေတံ,ဒေါသာ ပိတ္တသေမှာနိလာ.

The elements such as earth and water; nutriments such as food; cold, heat, and the seasons; the humors: bile, phlegm, and wind.

၃၀.

30.

ဓာတွာဟာရု [Pg.39] တုဒေါသာနံ, သမတ္တေ ဝါယု တိဋ္ဌတိ;

ဝိသမေ တင်္ခဏညေဝ, ဆေဇ္ဇ မပ္ပံ ပရာဓိနံ.

When the elements, nutriments, seasons, and humors are in balance, life endures; when they are unbalanced, at that very moment it is cut off—short and dependent on others.

၃၁.

31.

ဓာတွာ ဟာရုတု ဒေါသာနံ, ဝိသမာ သွေပျကလ္လကော;

ဥဿာဟေ ကလ္လကာလေဝ, ကိံကရေယျအကလ္လကော;

When the elements, nutriments, seasons, and humors are unbalanced, one is unwell even tomorrow. One should strive while the time is suitable; what can one who is unwell do?

၃၂.

32.

ဥပ္ပဇ္ဇေယျုံ [Pg.40] ရုဇာ သွေပိ, အသာတော ဒုက္ခမာ ခရာ;

ပုရေတရံဝ အာရဗ္ဘေ, မာပစ္ဆာ အနုတာပနံ.

Even if pains should arise tomorrow, unpleasant, painful, and harsh, one should strive beforehand, so there is no regret afterward.

၃၃.

33.

သတ္တာနံ [Pg.41] နီစကမ္မာနံ, သရဏောပိ ဘယင်္ကရော;

နီစာနီစံ နဇာနာမိ, မရဏာသန္နတမ္ပိစ.

For beings of lowly kamma, even refuge is terrifying; I do not know my future state, whether low or high, nor the nearness of death.

၃၄.

34.

ကမ္မ ပီဠိတ သတ္တာနံ, တင်္ခဏမ္ပိ ဘယုဗ္ဘဝေါ;

မရေယျ မဇ္ဇဝါ သွေဝါ, နယုတ္တောဝ ပမဇ္ဇိတုံ.

For beings oppressed by kamma, fear arises at that very moment; I might die today or tomorrow, so it is not at all proper to be heedless.

၃၅.

35.

ပုညက္ခီဏာ ပဇာ ခိပ္ပံ, အဟေတုနာပိ နဿယေ;

သုဒ္ဓစိတ္တော မရိဿာမိ, န ကိလိဋ္ဌေန စေတသာ.

People whose merit is exhausted might perish quickly, even without a cause; I shall die with a pure mind, not with a defiled mind.

၃၆.

36.

ဥပစ္ဆေဒါပိ [Pg.42] မေ သန္တိ, ဘဝါဘဝစိတာ ဗဟူ;

ဆေဇ္ဇံ တေဟာယု အဇ္ဇာပိ, သာဓွာသုမာရဘေ မတံ;

Causes of life's interruption also exist for me, many accumulated from existence to existence; by them life can be cut off even today; therefore, one should strive well and quickly for the end of death.

၃၇.

37.

ကမ္မာ ပရာဓ သတ္တာနံ, ဝိနာသေ ပစ္စုပဋ္ဌိတေ;

အနယော နယရူပေန, ဗုဒ္ဓိမာကမျ တိဋ္ဌတိ.

For beings whose kamma is faulty, when ruin is at hand, misfortune in the guise of good fortune stands, having overcome their intelligence.

၃၈.

38.

မရဏာသန္န [Pg.43] တညေဝ, စိန္တေယျ ပညဝါ သတော;

ဧဝံ စိန္တယန္တော သန္တော, နပါပံ ကတ္တု မုဿဟေ.

The wise and mindful one should contemplate that very nearness of death. Contemplating thus, the peaceful one would not venture to commit evil.

၃၉.

39.

မရဏာသန္န တညေဝ, စိန္တေယျ ဗုဒ္ဓသာဝကော;

ဧဝံ စိန္တယန္တော သန္တော, ကဒါစိပိ အနုဏ္ဏတော.

The Buddha's disciple should contemplate that very nearness of death. Contemplating thus, the peaceful one would never be arrogant.

၄၀.

40.

အဒ္ဓါဂ [Pg.44] မရဏံ ပညော, ပုရေတရံဝ စိန္တယေ;

ကရေ ကာတဗ္ဗ ကမ္မဉ္စ, ဧဝံ သော နာနုသောစတိ.

Surely, the wise one should contemplate death beforehand. And he should do what ought to be done; thus he does not grieve.

၄၁.

41.

မရဏာသန္န သညီ သော, အပ္ပမတ္တော ဝိစက္ခဏော;

ပတ္တေပိ မရဏေ ကာလေ, န သမ္မုဠှော နသောကဝါ.

He who is conscious of the nearness of death, heedful and discerning, is not bewildered nor sorrowful, even when the time of death arrives.

၄၂.

42.

မရဏာ [Pg.45] သန္နသညီ သော, သောဓေတိ အတ္တနော မလံ;

နိမ္မလေန စုတော ဘိက္ခု, နတွေဝါ ပါယ ဂါမိကော.

He who is conscious of the nearness of death purifies his own defilements; the monk, passing away stainless, is indeed not bound for a state of woe.

၄၃.

43.

သတိ အာသန္န မရဏေ,ဒူရသညီ ပမာဒ ဝါ;

ယော ကရောတိ အကာတဗ္ဗံ,တဒါ သော အတိသောစတိ.

When death is near, whoever, perceiving it as distant and being heedless, does what should not be done, then grieves exceedingly.

၄၄.

44.

သတိ [Pg.46] အာသန္နမရဏေ, ဒူရသညီ ပမာဒဝါ;

အာကိဏ္ဏော ပါပဓမ္မေဟိ, ပဇ္ဈာယိ ဒုမ္မနော တဒါ.

When death is near, one who perceives it as distant and is heedless, being overwhelmed by evil qualities, then broods with a sorrowful mind.

၄၅.

45.

သတိ အာသန္န မရဏေ, ဒုဋ္ဌော ဒေါသောတိ ထဒ္ဓဝါ;

အဘိနန္ဒတိ သာဒေတိ, တဒါသော အတိဒုက္ခိတော.

When death is near, the wicked and stubborn one who, out of hatred, rejoices and delights, is then exceedingly afflicted.

၄၆.

46.

သတိ [Pg.47] အာသန္နမရဏေ, တုဝဋံ န စိကိစ္ဆတိ;

သဉ္စိစ္စာပတ္တိ မာပန္နော, တဒါ သော ပရိဒေဝတိ.

When death is near, one who does not quickly seek a cure, having committed a deliberate offense, then laments.

၄၇.

47.

သတိ အာသန္န မရဏေ, ဂိဟီဟိ နဝကေဟိစ;

သံသဋ္ဌော န နုလောမေဟိ, သွတိဝဿု မုခေါ တဒါ.

When death is near, one who has associated with laypeople and novices, but not with suitable companions, then has a face full of tears.

၄၈.

48.

သတိ [Pg.48] အာသန္န မရဏေ, ကုဟကော ကုလဒူသကော;

မိစ္ဆာဇီဝ သမာပန္နော, ဒုန္နိမိတ္တောဝ သော စုတော.

When death is near, the deceiver, the corrupter of families, the one engaged in wrong livelihood, passes away like a bad omen.

၄၉.

49.

သသောကီ [Pg.49] သဟနန္ဒီစ, ဒုက္ခေ ဒုက္ခော သုခေ သုခေါ;

ဂိဟိကမ္မေသု ဥဿုက္ကော, ပဿံ ဂိဇ္ဈကူဋံ စုတော.

With sorrow and with joy, suffering when there is suffering, happy when there is happiness; zealous in household duties, seeing this, he has fallen from Vulture Peak.

၅၀.

50.

မရိဿန္တိ အနာဝဇ္ဇ, ကိလေသာတုရ ပီဠိတော;

ကိမိခဇ္ဇဝဏော သာဝ, ဘန္တော ကိံ သုဂတိံ ဝဇေ.

One will die unreflecting, afflicted and oppressed by defilements. Like a festering, oozing wound, bewildered—what happy destiny would he reach?

၅၁.

51.

မရိဿန္တိ [Pg.50] အနာဝဇ္ဇ, ဓုရဒွယံ န ပူရတိ;

ဂန္ထံ ဝိပဿနံ တန္ဒီ, ကာရုညောယေဝ သော စုတော.

They will die unreflecting, not fulfilling the dual burden. Slothful in study and insight, that compassionate one has indeed fallen.

၅၂.

52.

မရိဿန္တိ အနာဝဇ္ဇ, ကိလေသာနံ ဝသာနုဂေါ;

သမ္ဗုဒ္ဓါ-ဏံ ဝီတိက္ကန္တော, ကာရုညော နတ္ထိ တဿမော.

They will die unreflecting, under the sway of defilements. Having transgressed against the Buddhas, there is no compassion for such a one.

၅၃.

53.

မရိဿန္တိ [Pg.51] အနာဝဇ္ဇံ, ဓနမေသီ အဓမ္မတော;

ပုညေ စိန္တာပိ နုပ္ပဇ္ဇိ, နိရယံ သော မနံ ဂတော.

They will die unreflecting, seeking wealth unrighteously. Not even a thought of merit arises; his mind has gone to hell.

၅၄.

54.

မရေယျန္တိ အနာဝဇ္ဇံ, ဓနံ စိနိ အဓမ္မတော;

စိတံ စိတံ ဣဟေဝေတံ, တသ္မိံဂိဒ္ဓေါ သ ပေတ္တိကော.

They will die unreflecting, having accumulated wealth unrighteously. Heap upon heap, it remains right here. Greedy for that, he belongs to the realm of ghosts.

၅၅.

55.

အတ္ထာ [Pg.52] ဂေဟေ နိဝတ္တန္တေ, သုသာနေ မိတ္တဗန္ဓဝါ;

သုကတံ ဒုက္ကတံ ကမ္မံ, ဂစ္ဆန္တ မနုဂစ္ဆတိ.

Possessions remain at home, friends and relatives at the charnel ground. Well-done and ill-done kamma follows the one who is going.

၅၆.

56.

မရေယျန္တိ အနာဝဇ္ဇံ, ဣဟတ္ထံ ဝါ နုယုဉ္ဇတိ;

သမ္ပရာယ မနပေက္ခော, သုဇုံ ဝါ ပါယဂါမိကော.

They will die unreflecting, or they apply themselves to the purpose of this world, indifferent to the next world; or they are one who goes straight to the beyond.

၅၇.

57.

မရေယျန္တိ [Pg.53] သမာဝဇ္ဇ, ဓမ္မတော ဓန မေသတိ;

ပုညကာရီ သုလဒ္ဓေန, မရဏေပိ သ မောဒတိ.

Reflecting 'I will die,' one seeks wealth righteously. The doer of merit rejoices, even at death, in what has been well-gained.

၅၈.

58.

ပဉ္စသီလ သဒါရက္ခော, ယထာဗလဉ္စ ဒါယကော;

ကာလေ ဥပေါသထာဝါသော, သော နိစ္စံ သုဂတိံ ဝဇ္ဇေ.

One who always guards the five precepts, gives according to one's ability, and observes the Uposatha at the proper time—such a one would ever go to a happy destiny.

၅၉.

59.

ဓောဝါပတ္တိမလံ [Pg.54] ခိပ္ပံ, မစ္စု အဒ္ဓါ ဂမိဿတိ;

မိစ္ဆာဝိတက္က မုစ္ဆိဇ္ဇ, ကရ ကာတဗ္ဗဘာဝနံ.

Wash away the stain of offenses quickly, for death will surely come. Having cut off wrong thoughts, undertake the cultivation that should be done.

၆၀.

60.

အတိက္ကန္တာ ဗဟူ ရတျော, ခေပေတွာ မမ ဇီဝိတံ;

မန္ဒာယုနာ ပမာဒေန, ယုတ္တော ဝိဟရိတုံ ကထံ.

Many nights have passed, having spent my life. With little life remaining, how can I live endowed with heedlessness?

၆၁.

61.

ဟာသန္တံ [Pg.55] နန္ဒိ မတ္တာနံ, မစ္စုသန္ဓီဟိ တစ္ဆယေ;

ကုစ္ဆိ မေယျစုတော အဇ္ဇ, ကော ဟာသနန္ဒိတဗ္ဗကော.

Laughing, intoxicated with delight, one is hewn down by the joints of death. My belly is like a gourd today; what is there to laugh and delight in?

၆၂.

62.

မစ္စုသေနာဝုဓာ သင်္ချာ, မရဏာဘိမုခေါ အဟံ;

အစ္စာယိတဗ္ဗ ကာလော ယံ, ဣက္ခိတဗ္ဗ မုဒိက္ခတု.

Death's army with its weapons is arrayed; I am facing death. This is the time for urgent action; let one examine what should be examined.

၆၃.

63.

ပုရေမရာမိ [Pg.56] ဒဋ္ဌဗ္ဗံ,ဒက္ခေယျံ မစ္စု ဧဿတိ;

အစ္စာယိတဗ္ဗ ကာလော ယံ,နောကာသော ဟာသတုဋ္ဌိယာ.

Before I die, I should see what must be seen: that death will come. This is the time for urgent action; there is no opportunity for laughter and delight.

၆၄.

64.

အာကိဏ္ဏမစ္စုသေနာနံ[Pg.57], အဇ္ဇ သွေဝါ ဝိနာသိနံ;

အဒ္ဓါ ပဟာယ ဂါမီနံ, ကိံ ပမာဒ ဝိဟာရိနာ.

For one surrounded by the army of death, who will perish today or tomorrow, who will surely depart, having abandoned all—what is the use of living heedlessly?

၆၅.

65.

ခဏမတ္တောဝ ပစ္စက္ခော, အဇ္ဇ သွေဝါ အတိဿတိ;

သမ္ပရာယော အတိဒီဃော, ပရမ္ပရော အနန္တိကော.

This life is directly perceived as but a moment; it will pass away today or tomorrow. The next world is very long, an endless succession.

၆၆.

66.

ခဏမတ္တောဝ [Pg.58] ပစ္စက္ခော, မစ္စုနာ တံ ဇဟိဿတိ;

ပဟာယ ဂမနီယေ-သ္မိံ, မဟုဿာဟော နိရတ္ထကော.

This life is directly perceived as but a moment; it will be forsaken through death. In this state of having to abandon all and depart, great striving is useless.

၆၇.

67.

သမ္ပရာယော အတိဒီဃော, အပါထေယျေ သုဒုတ္တရော;

မဟုဿာဟေန ကာတဗ္ဗော, တဒတ္ထော ဒီဃဒဿိနာ.

The next world is very long, very difficult to cross without provisions for the journey. One with foresight should accomplish that purpose with great energy.

၆၈.

68.

သဒ္ဓါ [Pg.59] ဗန္ဓတု ပါထေယျံ, တဒေသနံ ဣဟေဝ ဟိ;

ဘဝန္တရေ နလဗ္ဘေယျ, အပါထေယျ တိဒုက္ခိတော.

Let faith bind up the provisions for the journey, for the seeking of it is right here. In another existence it cannot be obtained; without provisions, one is greatly distressed.

၆၉.

69.

သံသာရ တရဏတ္ထာယ, မဟောလုမ္ပာနိ ဗန္ဓထ;

ဘာဝနာ ဒါန သီလေဟိ, တိဝိတ္တိဏ္ဏော ဘဝဏ္ဏဝေါ.

For the sake of crossing saṃsāra, construct great rafts. By means of cultivation, generosity, and virtue, the ocean of becoming is crossed over.

၇၀.

70.

ဘုဉ္ဇံ [Pg.60] ဘုဉ္ဇံ ဇနံ ကာမေ,ကာလာကာလာ-ဗုဓောန္တကော;

ကန္တေကန္တေတိ မံသာသော,ပိဝံပိဝံဝ ကံ မိဂံ.

While people repeatedly indulge in sensual pleasures, the End-maker, unaware of the right or wrong time, a flesh-eater ever desiring, is like one drinking and drinking from a deer.

၇၁.

71.

ကာမေ ကာမေသနာယေယျ,ကာလောကာလော မတေဋ္ဌိယာ;

ပူရေ ပူရေတဗ္ဗံ ဓမ္မံ,အဒ္ဓါ အဒ္ဓါန သံသရံ.

One might seek pleasures in sensual objects, considering the right and wrong time for what is desired. One should fulfill the Dhamma that is to be fulfilled; surely, the journey of saṃsāra is long.

၇၂.

72.

မရေယျန္တိ [Pg.61] အနုဗ္ဗိဂ္ဂေါ, ပါပကံ ကတ္တုမုဿဟေ;

ကရေယျ ဟာသနန္ဒိဉ္စ, စာပလ္လဉ္စ ပမာဒ ဝါ.

Unagitated by the thought 'I will die,' one dares to do evil. One would indulge in laughter and delight, and fickleness or heedlessness.

၇၃.

73.

မရေယျမိတိ [Pg.62] သံဝိဂ္ဂေါ, လေဏမေဝ ဂဝေသတိ;

န ဟာသိ နေဝနန္ဒီစ, န စာပလ္လော ကဒါစိပိ.

Stirred by the thought 'I will die,' one seeks only a refuge. One does not laugh, nor does one delight, nor is one ever fickle.

၇၄.

74.

အစ္စုဋ္ဌိတ ရုဇဂ္ဂီဟိ, အစ္စာယာသေ ဘယာနကေ;

နောသဓေ မရဏာသန္နေ, ကတပုညံဝ သာတ-ဒံ.

When the fires of illness have fiercely arisen, in overwhelming and dreadful danger, with no medicine when death is near, merit that has been done brings comfort.

၇၅.

75.

ဉာတိသံဃာ [Pg.63] ဝိယောဇေန္တာ, မရဏန္တ ဘုသာတုရာ;

သဗ္ဗံ ပဟာယ ဂန္တာပိ, နန္ဒိတဗ္ဗာနိ ပုညိနော.

Separated from the assembly of relatives, severely afflicted until death, having gone and abandoned everything—even so, the meritorious have things in which to rejoice.

၇၆.

76.

ပဿန္တာ သုနိမိတ္တာနိ, ပါကဋာနိ သကမ္မုနာ;

သုခန္တိ မရဏေ ကာလေ, နုမောဒန္တာ ကတာနိစ.

Seeing auspicious signs, made manifest by their own kamma, they are happy at the time of death, rejoicing in what they have done.

၇၇.

77.

သာတ-ဒါတာနိ [Pg.64] ပုညာနိ, ဧဝံ မဟဗ္ဘယေ အပိ;

သုဂတိံ လဟုနေတာနိ, ကာတဗ္ဗာနိ ပုရေတရံ.

Meritorious deeds bring happiness, even in such great danger. These lead swiftly to a happy destiny; they should be done beforehand.

၇၈.

78.

ဒေဝဒူတေ [Pg.65] ပကာသေတွာ, ယမပုဋ္ဌော သယံကတံ;

ပုညံ သရတိ စေ သတ္တော, တဒေဝ သုဂတိံ ဝဇေ.

When the divine messengers have appeared, and one is questioned by Yama about what was done by oneself, if the being remembers their merit, that alone would lead to a happy destiny.

၇၉.

79.

ပါပ [Pg.66] ကဍ္ဎမ္ပိ နိရယေ, မနံ ဒုက္ခဂတံ ပဇံ;

ဒုက္ခာ မောစေတိ ယံပုညံ, သဒါ ကာတဗ္ဗမေဝ တံ.

Evil drags a being, whose mind has gone to suffering, even into hell. That merit which frees from suffering—it should always be done.

၈၀.

80.

ပဟာယကံဝ ပုညဉှိ, ပဟာတဗ္ဗံဝ ပါပကံ;

တံ ပဒီပန္ဓကာရံဝ, ဒွယံ ဩတွာ ခုကံ ဝိယ.

Merit is to be undertaken, and evil is to be abandoned. Like a lamp and darkness, both are to be discarded like vomit.

၈၁.

81.

ဉာတိသံဃာ [Pg.67] ဝိယောဇေန္တာ, မရဏန္တ ဘုသာတုရာ;

သဗ္ဗံ ပဟာယ ဂန္တာရော, ဘယာနကာနိ ပါပိနော.

Separated from kinsmen and communities, intensely afflicted until death, all must depart, having abandoned everything; the wicked experience dreadful things.

၈၂.

82.

ပဿန္တာ ဒုန္နိမိတ္တာနိ, ပါကဋာနိ သကမ္မုနာ;

မရဏေ အတိဒုက္ခန္တိ, နုတာပေန္တာ ကတာနိစ.

Seeing ill omens made manifest by their own deeds, and lamenting what they have done, they suffer extremely at the time of death.

၈၃.

83.

ပဋိပီဠာနိ [Pg.68] ပါပါနိ, ဧဝံ မဟဗ္ဘယေ သတိ;

ဒုဂ္ဂတိံ လဟုနေတာနိ, ယုတ္တောဝ ပရိဝဇ္ဇိတုံ.

Evil deeds are oppressive. When such great fear is present, they swiftly lead to a woeful state; it is indeed proper to avoid them.

၈၄.

84.

ဒေဝဒူတေ [Pg.69] ပကာသေတွာ, ယမရာဇေန ပုစ္ဆိတော;

ပမာဒဿန္တိ စိက္ခန္တော, မဟဂ္ဂိမှိ တုရံ ပတိ.

When King Yama has pointed out the divine messengers and questioned him, he, declaring his negligence, quickly falls into a great fire.

၈၅.

85.

ပုညံ အကရိဝါ မာဝါ, ယမရာဇိန္ဒ ပုစ္ဆိတော;

ပမာဒဿန္တိ စိက္ခန္တော, မဟာဒုက္ခံ တုရံ ဂမိ.

Questioned by Yama, the king, 'Did you not perform merit?', and declaring, 'It was negligence,' one will quickly go to great suffering.

၈၆.

86.

ပါပံ [Pg.70] အကရိဝါ မာဝါ, ပုစ္ဆိတော ယမသာမိနာ;

ပမာဒဿန္တိ စိက္ခန္တော, တတ္တံ ဂုဠံ တုရံ ဂိလိ.

Questioned by the lord Yama, 'Did you commit evil?', and declaring, 'It was negligence,' one will quickly swallow a molten iron ball.

၈၇.

87.

ဇာတမတ္တာ တိဇိဏ္ဏာစ, အာတုရာစ မတာ ဝုဓာ;

ဒေဝဒူတေ ဣမေ ပဉ္စ, ဒိသွာ သံဝိဂ္ဂတံ ဝဇေ.

A newborn, an aged person, a sick person, a dead person, and one punished for a crime—seeing these five divine messengers, one should be stirred to spiritual urgency.

၈၈.

88.

စောဒိတာ [Pg.71] ဒေဝဒူတေဟိ, ယေ ပမဇ္ဇန္တိ မာနဝါ;

တေ ဒီဃရတ္တံ သောစန္တိ, ဟိန ကာယူ ပဂါနရာ.

Those human beings who are heedless, though spurred by the divine messengers, grieve for a long time, having attained a lowly existence.

၈၉.

89.

ဓုရဒွယ [Pg.72] မနာရဗ္ဘ, ဂိဟိကမ္မာဒိကေ ရတော;

ကထံ ဂိဇ္ဈကူဋံ သေသံ, ပေတာဝါသံ အတိဿတိ.

Not undertaking the twofold yoke, delighting in household duties and the like, how will he cross over Vulture Peak and the abode of ghosts?

၉၀.

90.

ပရိယတ္တိ မသိက္ခန္တော,နာရဒ္ဓေါ ပဋိပတ္တိယံ;

အလသော ဒုဗ္ဗိတက္ကော သော,ကိံ တံသေလံ အတိဿတိ.

Not learning the scriptures, not having commenced the practice, being lazy and of wrong thought, how will he cross over that flood?

၉၂.

92.

မောစနတ္ထာယ [Pg.73] ပဗ္ဗဇ္ဇ, သံကိလိဋ္ဌာ ပမာဒိနော;

သုဂတျာပိစ တေ ဘဋ္ဌာ, အတိဒူရာဝ မုတ္တိတော.

Ordination is for the sake of liberation, but the negligent are defiled. Fallen even from a good destiny, they are very far indeed from freedom.

၉၃.

93.

သီဒန္တေဝ [Pg.74] ဇလေ ခိတ္တာ, သိလာ မဟာဝ ခုဒ္ဒကာ;

ပတန္တိ ခုဒ္ဒကေနာပိ, အပါယံ ပါပ ကမ္မုနာ.

Just as large and small stones, when thrown into water, sink, so too one falls into a state of loss by an evil deed, even a small one.

၉၄.

94.

ပတန္တာ ခုဒ္ဒကေနေဝ, ဗဟူဟိ ပုန ပီဠိတာ;

မောက္ခောကာသံ နဝိန္ဒန္တိ, ပါပံ ခုဒ္ဒမ္ပိ နာစရေ.

Falling due to even a small evil deed, then oppressed by many, they find no opportunity for release; therefore, one should not commit any evil, however small.

၉၅.

95.

ဇေဂုစ္ဆိတ္ထူဒရာဂမ္မ[Pg.75], ပုနာပိ တတ္ထ နိစ္စဂူ;

ဒုက္ခာတိ ဒုက္ခ သံကိဏ္ဏော, ဟဋ္ဌုံ တုဋ္ဌုံ နသက္ကုဏေ.

Having come from a loathsome woman's womb, one constantly goes there again. Filled with suffering upon suffering, one is unable to be joyful or glad.

၉၆.

96.

အတိဗျာပိဂုဏော [Pg.76] ပုညော,မဟာယသော သိရိန္ဓရော;

ကုစ္ဆိယံ ရေတသိ ဝါသော,အတီဝ လဇ္ဇိတဗ္ဗကော.

Merit has exceedingly pervasive qualities; it brings great fame and holds splendor. Yet dwelling in the womb, in semen, is a thing of extreme shame.

၉၇.

97.

မစ္စုဒုက္ခံ ခဏံယေဝ, အတိဒုက္ခံ တဒုတ္တရိ;

မာတုဂါမုဒရေ သန္ဓိ, ပတိဋ္ဌာနံ ဘယာနကံ.

The suffering of death is but for a moment; the suffering beyond it is extreme. Conception and establishment in a mother's womb are dreadful.

၉၈.

98.

မစ္စုဒုက္ခံ [Pg.77] ခဏံယေဝ, အတိဒုက္ခံ စိရတ္တနံ;

အာမ ပက္ကန္တရေ သန္ဓိ, ပတိဋ္ဌာနံ ဘယာနကံ.

The suffering of death is but for a moment; the extreme suffering is long-lasting. Conception and establishment between the raw and the digested is a dreadful thing.

၉၉.

99.

ဒုဂ္ဂတျံဌာတု တံဒုက္ခံ, သုဏ ဥစ္စကုလေအပိ;

ကုစ္ဆိယံ အတိသမ္ဗာဓေ, ဇလာဗုမှိ ဇိဂုစ္ဆိတေ.

Let that suffering be in a woeful state, or even in a high family; it is in the exceedingly cramped womb, in the loathsome amniotic sac.

၁၀၀.

100.

မိဠှ သေမှာဒိ သံကိဏ္ဏေ, အတိ ဒုဂ္ဂန္ဓ ဝါသိတေ;

ဂူထကူပေ ကိမီဝိယ, တမေဇာ မူလကမ္မတော.

In a place mixed with excrement, phlegm, and the like, pervaded by an exceedingly foul stench, like worms in a cesspool, one is born from the root-deed of craving.

၁၀၁.

101.

ပရမာဏုကာယော ဌာတိ, ဒုက္ခီ နေရယိကော ဝိယ;

ဓုဝါတုရော သုခါမိဿော, အာမ ပက္ကာသယန္တရေ;

The body, at first a mere particle, exists suffering like a hell-being; constantly diseased, mingled with pleasure, within the receptacle of the raw and the digested.

၁၀၂.

102.

ဝေဒနဋ္ဋောဝ သံဝဍ္ဎော, အစိတ္တောဝိယ နိစ္စလော;

ဒသမာသန္တရေ ကစ္စေ, ဗဟူ မရန္တိ ပါဏိနော.

Developing for the sake of feeling, as if mindless and motionless; within ten months in the womb, many beings die.

၁၀၃.

103.

ပရိပက္ကော [Pg.79] ပမုဉ္ဆော သော,အတိသမ္ဗာဓ ယောနိတော;

မလာကိဏ္ဏေန ဂတ္တေန,အစ္စာယာသော ဝိဇာယတိ.

When fully developed, he is released from the exceedingly narrow birth canal. With a body smeared with filth, he is born through extreme exertion.

၁၀၄.

104.

ဧဝံ [Pg.80] မစ္စုဉ္စ သန္ဓိဉ္စ, ဝိဇာယနဉ္စ ဘေရဝံ;

ပဿံ နိဗ္ဗိန္ဒန္တော သန္တော, ဝိရဇ္ဇေယျ ဘဝန္ဒုကေ.

Thus seeing death, conception, and birth as terrifying, a peaceful person, becoming disenchanted, should grow dispassionate toward the bond of existence.

၁၀၅.

105.

ဧဝံ မစ္စုဉ္စ သန္ဒိဉ္စ, အနုဿရ မဘိဏှသော;

ရာဇသေဋ္ဌိ ဘဝါဒိမ္ပိ, နဣစ္ဆေယျ တဒနွိတံ.

Thus, constantly recollecting death and conception, one should not desire even the existence of a king or a great merchant, since it is endowed with these things.

၁၀၆.

106.

ဘဝေ [Pg.81] ဒုက္ခ မစိန္တေတွာ, ဘဝါသာယ ပဝတ္တိတံ;

ပုညံ ပုနပ္ပုနံ ဒေတိ, သန္ဓိံ န နိဗ္ဗုတိံ ဝရံ.

Merit performed without contemplating the suffering in existence, and set in motion by the desire for existence, yields rebirth again and again, not the supreme quenching of Nibbāna.

၁၀၇.

107.

ဘဝေ ဒုက္ခံ ဝိဘာယိတွာ, နိဗ္ဗိန္ဒေန ပဝတ္တိတံ;

ပုညံ ဘဝ မတိက္ကမ္မ, နိဗ္ဗာနံ ဒေတိ နိဗ္ဗုတိံ.

Having clearly seen the suffering in existence, merit set in motion by disenchantment, transcending existence, yields Nibbāna, the quenching.

၁၀၈.

108.

ဘဝေ [Pg.82] ဒုက္ခံ သရိတွာန, မစ္စုသန္ဓိ သယာဒိကံ;

တိဘဝေသု ဝိရဇ္ဇေယျာ, ဒိတ္တ ဂေဟေဝ သာမိကော.

Remembering the suffering in existence—death, conception, and so forth—one should become dispassionate toward the three realms, like the master of a burning house.

၁၀၉.

109.

သန္တော ပုညာနိ ကရောန္တော, သန္ဓိဒုက္ခ မနုဿရံ;

နိဗ္ဗိန္ဒ ယုတ္တ စိတ္တေန, ဝဇ္ဇေယျ ဘဝသာတ တော.

A peaceful person, while performing meritorious deeds and recollecting the suffering of rebirth-linking, should, with a mind joined with disenchantment, avoid delight in existence.

၁၁၀.

110.

ပုည [Pg.83] နိဗ္ဗတ္တ ဌာနေပိ, ဇေဂုစ္ဆေ သန္ဓိသမ္ဘဝေါ;

ဘဝ သာတ ဝသာ တသ္မာ, ဓီရော တံ လဂ္ဂနံ စဇေ.

Even in a place produced by merit, the arising of conception is loathsome; therefore, the wise one abandons that clinging which is due to delight in existence.

၃. အသုဘဘာဝနာ နိဒ္ဒေသ

3. Exposition of the Meditation on the Unattractive

၁.

1.

သိရိမံ [Pg.84] ဂဏိကံ ဒိသွာ, ဒမေတုံ ရတ္တစေတသံ;

ဒဿေတွာ မတသာရီရံ, တဿာ ဇိနော ဣဒံ ဗြဝိ.

Having seen the courtesan Sirimā, the Victor, in order to tame an impassioned mind, showed her dead body and spoke this.

၂.

2.

စရံဝါ [Pg.89] ယဒိဝါ တိဋ္ဌံ, နိသိန္နော ဥဒဝါ သယံ;

သမဉ္ဆေတိ ပသာရေတိ, ဧသာ ကာယဿ ဣဉ္ဇနာ.

Whether walking or standing, sitting or lying down, contracting or extending—this is the body’s movement.

၃.

3.

အဋ္ဌိ နှာရူဟိ သံယုတ္တော, တစ မံသာဝ လေပနော;

ဆဝိယာ ကာယော ပဋိစ္ဆန္နော, ယထာဘူတံ နဒိဿတိ.

Bound with bones and sinews, plastered with flesh and skin, the body, covered by the outer skin, is not seen as it truly is.

၄.

4.

အန္တပူရော [Pg.90] ဒရပူရော, ယကန ပေဠဿ ဝတ္ထိနော;

ဟဒယဿ ပပ္ဖာသဿ, ဝက္ကဿ ပိဟကဿစ.

It is filled with intestines, with the contents of the stomach, with the liver, bladder, heart, lungs, kidneys, and spleen.

၅.

5.

သိင်္ဃာနိကာယ ခေဠဿ, သေဒဿစ မေဒဿစ;

လောဟိတဿ လသိကာယ, ပိတ္တဿစ ဝသာယစ.

With mucus, saliva, sweat, and fat; with blood, synovial fluid, bile, and grease.

၆.

6.

အထဿ [Pg.91] နဝဟိ သောတေဟိ, အသုစိ သဝတိ သဗ္ဗဒါ;

အက္ခိမှာ အက္ခိဂူထကော, ကဏ္ဏမှာ ကဏ္ဏဂူထကော.

From its nine openings, impurity constantly flows: from the eyes, eye-excrement; from the ears, ear-excrement.

၇.

7.

သိင်္ဃာနိကာစ နာသတော, မုခတော ဝမတိ ဧကဒါ;

ပိတ္တံ သေမှဉ္စ ဝမတိ, ကာယမှာ သေဒဇလ္လိကာ.

Mucus from the nose, and at times one vomits from the mouth; one vomits bile and phlegm, and from the body come sweat and grime.

၈.

8.

အထဿ [Pg.92] သုသိရံ သီသံ,မတ္ထလုင်္ဂဿ ပူရိတံ;

သုဘတော နံ မညတိ ဗာလော,အဝိဇ္ဇာယ ပုရက္ခတော.

And its hollow head is filled with brain-matter; the fool, led on by ignorance, thinks it beautiful.

၉.

9.

ယဒါစ သော မတော သေတိ,ဥဒ္ဓုမာတော ဝိနီလကော;

အပဝိဒ္ဓေါ သုသာနသ္မိံ,အနပေက္ခာ ဟောန္တိ ဉာတယော.

And when it lies dead, bloated and discolored, cast aside in a charnel ground, relatives have no regard for it.

၁၀.

10.

ခါဒန္တိ [Pg.93] နံ သုဝါနာစ, သိင်္ဂါလကာစ ကိမိယော;

ကာကာ ဂိဇ္ဈာစ ခါဒန္တိ, ယေစညေ သန္တိ ပါဏကာ.

Dogs, jackals, and worms devour it; crows and vultures feed on it, and whatever other creatures there may be.

၁၁.

11.

သုတွာန [Pg.94] ဗုဒ္ဓဝစနံ, ဘိက္ခု ပညာဏဝါ ဣဓ;

သောခေါ နံ ပရိဇာနာတိ, ယထာဘူတဉှိ ပဿတိ.

Having heard the Buddha’s word, a wise monk here fully understands it, for he sees it as it truly is.

၁၂.

12.

ယထာဣဒံ တထာဧတံ, ယထာဧတံ တထာဣဒံ;

အဇ္ဈတ္တဉ္စ ဗဟိဒ္ဓါစ, ကာယေ ဆန္ဒံ ဝိရာဇယေ.

As this is, so is that; as that is, so is this. Both internally and externally, he should become dispassionate towards desire for the body.

၁၃.

13.

ဆန္ဒ [Pg.95] ရာဂ ဝိရတ္တော သော, ဘိက္ခု ပညာဏဝါ ဣဓ;

အဇ္ဈဂါ အမတံ သန္တိံ, နိဗ္ဗာနံ ပဒ မစ္စုတံ.

Dispassionate towards desire and lust, that wise monk here has attained the deathless peace, Nibbāna, the imperishable state.

၁၄.

14.

ဒွိပါဒကော ယံ အသုစိ, ဒုဂ္ဂန္ဓော ပရိဟာရတိ;

နာနာကုဏပ ပရိပူရော, ဝိဿဝန္တော တတောတတော.

This two-legged thing, which is impure and foul-smelling, one carries around; it is full of various corpses, oozing from here and there.

၁၅.

15.

ဧတာဒိသေန [Pg.96] ကာယေန, ယော မညေ ဥန္နမေတဝေ;

ပရံဝါ အဝဇာနေယျ, ကိမညတြ အဒဿနာတိ;

ကာယ ဝိစ္ဆန္ဒနီယသုတ္တံ, ဝိဇယသုတ္တန္တိပိ ဝတ္တဗ္ဗံ.

With such a body, who would think to exalt himself or to despise another? What is this but a lack of vision? This is the Discourse on the Repulsiveness of the Body, which should also be called the Discourse on Victory.

၁၆.

16.

ရ-အက္ခရော [Pg.97] သိယာဂ္ဂိမှိ, ရောဝ အဂ္ဂိဝ အာဂတော;

တသ္မာ ရာဂေါတိ ဝတ္တဗ္ဗော, တဏှာဝ နိစ္စတာပိကာ.

The letter 'ra' is said to be in fire, or comes as if from fire; therefore, it is called 'rāga' (passion), for craving is a constant tormentor.

၁၇.

17.

အဘိဏှမေဝ ရာဂဂ္ဂိ, ဒယှတေ သုဘသညိနံ;

ကိမိခဇ္ဇဝဏော သာဝ, ဒုက္ခီ ရာဂီ သ သဗ္ဗဒါ.

Those with a perception of beauty are constantly burned by the fire of passion. Like a woodpecker pecking a tree, the passionate person is always in distress.

၁၈.

18.

ဒုက္ခီ [Pg.98] ပိယ မလဒ္ဓါန, လဒ္ဓါပျ ပရိပုဏ္ဏတော;

နတ္ထိ ရာဂဂ္ဂိခန္ဓဿ, ပိယိန္ဓေန ဟိ ပုဏ္ဏတာ.

One suffers when not obtaining what is beloved, and is not fulfilled even after obtaining it. For the mass of fire that is passion, there is no satisfaction with the fuel of affection.

၁၉.

19.

နတ္ထိ [Pg.99] ရာဂသမော အဂ္ဂိ,ဣတိ ဝုတ္တံ မဟေသိနာ;

တေန ရာဂဂ္ဂိနာ ဒဍ္ဎော,သဗ္ဗော လောကော တိဒုက္ခိတော.

“There is no fire like passion,” so said the Great Seer. Burned by that fire of passion, the whole world is afflicted with threefold suffering.

၂၀.

20.

ဧကဿ ပိဝိတံ ခီရံ, စတူ ဒဓိ ဇလာ ဗဟု;

ရာဂဟေတု ဘဝေ သန္ဓိ, ဋ္ဌာနံ အနမတဂ္ဂိကံ.

The milk drunk by one person is more than the water of the four oceans. Because of passion, there is a linking in existence, a state without a known beginning.

၂၁.

21.

စတူဒမိ [Pg.100] ဇလာ ဘိယျော, သီသစ္ဆေဒန လောဟိတံ;

ရာဂဟေတု ဘဝေ မစ္စ, ဘယံ အနမတဂ္ဂိကံ.

More than the water of the four oceans is the blood from beheadings. Because of passion, mortals in existence experience fear without a known beginning.

၂၂.

22.

ဧကဿ ရုဒတော အဿု, စတူ ဒဓိ ဇလာ ဗဟု;

ဒုက္ခံ အနမတဂ္ဂံဝ, တံဟေတု ပရိဒေဝနံ.

The tears wept by one person are more than the water of the four oceans. Suffering is indeed without a known beginning, and for that reason there is lamentation.

၂၃.

23.

တတ္တာယော [Pg.101] ဂုဠ ဂိလိတ, ဝဓဂ္ဂိ ဒယှနာ ဒိကံ;

အသင်္ချေယျံ မဟာဒုက္ခံ, တံဟေတု နိရယေ လဘိ.

Swallowing molten iron balls, burning in the executioner's fire, and so on—for that reason, one obtains immeasurable great suffering in hell.

၂၄.

24.

ဧက ဒွိတ္တိ စတု ပဉ္စ, ဗုဒ္ဓုပ္ပာဒေပျ မောစိတံ;

ခုပ္ပိပါသိတ နိဇ္ဈာမံ, လဘိ တံဟေတု ပေတ္တိကံ.

Not freed during one, two, three, four, or five Buddha-arisings, for that reason one obtains the hungry ghost state, parched by hunger and thirst.

၂၅.

25.

တိရစ္ဆာနေ [Pg.102] အသူရေစ, ဒုက္ခံ နာနာဝိဓံ လဘိ;

နမတဂ္ဂိက သံသာရေ, သဗ္ဗန္တံ ရာဂဟေတုကံ.

In the animal realm and among the asuras, one obtains manifold suffering. In the cycle of existence without a known beginning, all this is caused by passion.

၂၆.

26.

ဧကဿေကေန ကပ္ပေန, ပုဂ္ဂလဿဋ္ဌိ သဉ္စယော;

သစေ သံဟာရိတော အဿ, ဝေပုလ္လ ပဗ္ဗတာဓိကော.

The accumulation of a single person’s bones in one eon, if it were gathered together, would be greater than Mount Vepulla.

၂၇.

27.

ဧက ကပ္ပေ ဣဒံ ဒုက္ခံ, နာဒိကပ္ပေသု ကာကထာ;

ရာဂေါ နနု မဟာဝေရီ, ဗာလော ဇနော တ မိစ္ဆတိ.

If this is the suffering in a single eon, what can be said of beginningless eons? Passion is indeed a great enemy, yet the foolish person desires it.

၂၈.

28.

ရာဂသုဒ္ဓိ [Pg.103] အသောကောစ, နိဒ္ဒုက္ခော ဉာယပတ္တိစ;

နိဗ္ဗာနံ ပဉ္စ ပစ္စက္ခာ, အသုဘာယ ဖလာ မတာ.

Purity from passion, sorrowlessness, freedom from suffering, and attainment of the path—with Nibbāna as the fifth—are considered the fruits of the meditation on the unattractive.

၂၉.

29.

အသုဘဂ္ဂဟဏံ [Pg.104] ဈာယီ, မိတာ သိန္ဒြိယ သံဝရော;

သောမိတျ မုက္ကဋ္ဌာဝါစာ, ဆဠိမေ ရာဂ သုဒ္ဓိယာ.

Grasping the unattractive, being a meditator, moderation in eating, restraint of the senses, amiability, and excellent speech—these six are for the purification from passion.

၃၀.

30.

နိစ္စုဂ္ဂရာဂ ရောဂီနံ, အသုဘာ ဝါတုလောသဓာ;

ရာဂယက္ခာဘိ ဂယှာနံ, အသုဘာ မန္တ မုတ္တရံ.

For those sick with constant, fierce passion, the unattractive is a soothing remedy; for those possessed by the demon of passion, the unattractive is the supreme incantation.

၃၁.

31.

သဇီဝကာစ [Pg.105] နိဇ္ဇီဝါ, အသုဘာ ဒုဝိဓာ မတာ;

သဇီဝါ ကေသလောမာဒိ, ဒသေဝိမေ အဇီဝကာ.

The unattractive is considered to be of two kinds: the living and the lifeless. The living are hair of the head, hair of the body, and so on; these ten are the lifeless.

၃၂.

32.

ဥဒ္ဓုမာတက [Pg.106] ဝီနီလံ, ဝိပုဗ္ဗကံ ဝိဆိဒ္ဒကံ;

ဝိက္ခာယိတက ဝိက္ခိတ္တံ, ဟတိဝိက္ခိတ္တ လောဟိတံ.

The bloated, the livid, the festering, the fissured, the gnawed, the scattered, the hacked and scattered, and the bleeding.

၃၃.

33.

ပုဠုဝ ဋ္ဌိက မိစ္စေသု, လဒ္ဓါ အညတရံ သတော;

ရတန ဝါနပဿေယျ, ယထာ စေတသိ ပါကဋံ.

The worm-infested, the skeleton—having obtained any one of these, a mindful one should contemplate it as a treasure, as it appears clearly in the mind.

၃၄.

34.

မတံ [Pg.107] ခဇ္ဇံ သ မံသဉ္စ, နိလောဟိတံ နိမံသကံ;

ဝိက္ခိတ္တံ သေတ ပုဉ္ဇဋ္ဌိံ, နဝဓာ ပုတိမိက္ခယေ.

The dead, the eaten, the fleshy, the bloodless, the fleshless, the scattered, and the white heap of bones—thus should one observe the ninefold putrescence.

၃၅.

35.

မစ္စုတော [Pg.108] ပရိမုစ္စာမိ, ပဋိဝတ္တိ ယိမာ ယိတိ;

ပယောဇန သမာဝဇ္ဇ, မောဒိတဗ္ဗံ ဇိဂုစ္ဆကေ.

“I am freed from death; this is the turning back.” Thus reflecting on the purpose, one should rejoice in the repulsive.

၃၆.

36.

သဇီဝကေ ဇိဂုစ္ဆတ္ထံ, နိဇ္ဇီဝါ သုဘ မီရိတံ;

တထူပမော အယံကာယော, ဧဝမေဝ ဘဝိဿတိ.

For the sake of disgust with the living, the lifeless is spoken of as unattractive. This body is of the same nature; just so will it become.

၃၇.

37.

ဧဝံဓမ္မော [Pg.109] အယံကာယော, ဧဝံဘာဝီ နတိက္ကမော;

ဣစ္စုပ သံဟရေ ဒိသွာ, ဧကဒွိဟ မတာဒိကံ.

Such is the nature of this body, such is its future state, which cannot be escaped. Having seen a corpse one or two days old and so on, one should thus apply this to oneself.

၃၈.

38.

ယထာ [Pg.110] ဣဒံ တထာဧတံ, ယထာဧတံ တထာ ဣဒံ;

ဇေဂုစ္ဆံ ပဋိကူလျဉ္စ, ကာယေ ဣစ္စုပ သံဟရေ.

As that is, so is this; as this is, so is that. Thus should one apply the perception of the disgusting and repulsive to this body.

၃၉.

39.

ဥဒ္ဓုမာတ ဝိနီလာဒိ,ပဋိကူလျော ဇိဂုစ္ဆိတော;

တထေဝါယမ္ပိ မေ ကာယော,ဝိသေသော နာယု-သာယုဝ.

The bloated, the livid, and so forth are repulsive and disgusting. Just so is this body of mine; there is no difference between that with life and that without.

၄၀.

40.

ဥဒ္ဓုမာတ [Pg.111] ဝိနီလာဒေါ, သောဘဏံ နတ္ထိ ကိဉ္စိပိ;

ဣမသ္မိံပိ မေ ကာယေ, ဂဝေသန္တောပိ သဗ္ဗသော.

In the bloated, the livid, and so forth, there is nothing beautiful whatsoever. So too in this body of mine, even when searching thoroughly.

၄၁.

41.

ပဋိကူလဝသာ ဓာတု, ဝသာစ ဒွိပ္ပကာရတော;

ပစ္စဝေက္ခေယျိမံ ကာယံ, ဣစ္ဆံ ဝိရာဂ မတ္တနိ.

One should contemplate this body by way of its repulsive elements and by way of fat in its two forms, desiring dispassion for oneself.

၄၂.

42.

ဝဏ္ဏ [Pg.112] သဏ္ဌာန ဂန္ဓေဟိ, အာသယော ကာသတောပိစ;

ဇေဂုစ္ဆ ပဋိကူလျာစ, ကေသာ န တုဋ္ဌမာနိတာ.

By their color, shape, smell, location, and origin, and because they are disgusting and repulsive, the hairs of the head are no cause for delight to the conceited.

၄၃.

43.

ဣတိ ကေသေသု ဣက္ခေယျ,လောမာ ဒီသုပျယံ နယော;

ဒွတ္တိံသေဝဉှိ ကောဋ္ဌာသေ,ပစ္စဝေက္ခေ ဝိသုံဝိသုံ.

Thus should one contemplate the hairs of the head; this same method applies to the hairs of the body and so on. Indeed, one should contemplate the thirty-two parts, each one separately.

၄၄.

44.

ကာယတော [Pg.113] ဗဟိနိက္ခန္တံ, ပဋိကူလျံ ဇိဂုစ္ဆိတံ;

အနိက္ခန္တမ္ပိ ဇေဂုစ္ဆံ, ပဋိကူလျံဝ တဿမံ.

That which is repulsive and disgusting when it has left the body is, even when it has not left, just as disgusting, just as repulsive, and the same.

၄၅.

45.

သင်္ခတမ္ပိ ယထာ ဝစ္စံ, မနုညတံ န ပါပုဏေ;

ဥပက္ကမ သဟဿေဟိ, ဧဝံ ကေသာဒိကမ္ပိစ.

Just as excrement, even if well-adorned with a thousand efforts, does not attain pleasantness, so too is it with the hairs of the head and the other parts.

၄၆.

46.

သဘာဝ [Pg.114] ပဋိကူလျံဝ, ဧကမ္ပိ ဝစ္စ ပုဉ္ဇကံ;

နနု ဇေဂုစ္ဆိတာ ဘိယျော, ဒွတ္တိံသ ဝစ္စပုဉ္ဇကာ.

If even a single heap of excrement is repulsive by nature, are not thirty-two heaps of excrement surely more disgusting?

၄၇.

47.

ပစ္စေကမ္ပိ [Pg.115] ပဋိကူလျံ, ကေသာဒိကံ သဘာဝတော;

ကေသာဒိဒွတ္တိံသ ပုဉ္ဇော, ဘိယျော ဇေဂုစ္ဆိတော နနု.

Each part—the hair and so on—is repulsive by its own nature; is not the heap of thirty-two such things surely more disgusting?

၄၈.

48.

ပုဉ္ဇိတေသွေဝ ကန္တေသု, ကန္တောဟောတိ သ ပုဉ္ဇကော;

ပုဉ္ဇိတေသု အကန္တေသ, အကန္တောဝ သ ပုဉ္ဇကော.

When lovely things are heaped together, that heap is lovely. When unlovely things are heaped together, that heap is simply unlovely.

၄၉.

49.

ပစ္စေကံ [Pg.116] ဝိနိဘုတ္တေသ, ကေသ လောမ နခါဒိသု;

နတ္ထိ တညာ ကုမာရီဝါ, မုခဟတ္ထာဒိကာနိဝါ.

When hair, body hair, nails, and so forth are analyzed individually, there is no craving for them, as there is for a young girl, or for her face, hands, and the like.

၅၀.

50.

သမ္ပိဏ္ဍိ တေသု တေသွေဝ,ကုတော တာ တာနိ အာဂတာ;

ပညတ္တိ မတ္တ မေဝေသာ,ဇိဂုစ္ဆညာ န ကာစိပိ.

When these parts are combined, from where has that [being] come? It is merely a concept; in reality, there is nothing other than the disgusting.

၅၁.

51.

သန္တံ [Pg.117] စိန္တေယျ နာသန္တံ, သန္တ စိန္တယတော သုခံ;

အသန္တံ ပရိကပ္ပေန္တော, နာနာဒုက္ခေဟိ တပ္ပတိ.

One should contemplate the real, not the unreal. For one who contemplates the real, there is happiness. By imagining the unreal, one is tormented by various sufferings.

၅၂.

52.

နာဝဇ္ဇ သန္တဇေဂုစ္ဆံ, သညံ အသတိ ကာတုန;

သုဘာ ဣတ္ထီတိ ဂါရဂ္ဂိ, ဥပ္ပဇ္ဇိ သုဘသညိနော.

One should not neglect what is truly repulsive, nor form a perception in what is not real. The thought, “A woman is beautiful,” is a fire of passion that arises for one with the perception of beauty.

၅၃.

53.

အသန္တံဝ [Pg.118] အဘူတံဝ, ပဿေ ရာဂဂ္ဂိဇောတိယာ;

တာယ သန္တဉ္စ ဘူတဉ္စ, န ပဿတိ ကဒါစိပိ.

By the light of the fire of passion, one sees only the unreal and the untrue. By that, one never sees the real and the true.

၅၄.

54.

ဧကဿ [Pg.119] ပိဝိတံ ခီရံ, သီသစ္ဆေဒန လောဟိတံ;

ရုဒတော အဿု တံဟေတု, စတူဒဓိ ဇလာ ဗဟု.

The milk one has drunk, the blood from one's beheadings, the tears from one's weeping: each is more abundant than the water in the four oceans.

၅၅.

55.

အာယတိမ္ပိ အတီတေဝ, သံသရန္တဿ ဟေဿတိ;

ရာဂံ ဟန္တု မနီဟောစေ, ခီရံ အဿုစ လောဟိတံ.

For one wandering in saṃsāra, the future will be just like the past. If one wishes to destroy passion, one should contemplate milk, tears, and blood.

၅၆.

56.

သုဘသညာယ [Pg.120] သော ဝဍ္ဎော,တဒဘာဝေ သ နဿတိ;

ထိရံ ဟန္တုံ န တံသညံ,သက္ကာ သိထိလ ဝီရိယော.

Passion grows through the perception of beauty; in the absence of that perception, it perishes. That perception cannot be firmly destroyed by one of slackened energy.

၅၇.

57.

ဥဿောဠှိ [Pg.121] ဝီရိယော ဟုတွာ, ဗြူဟေယျာသုဘ ဘာဝနံ;

သုဘသညာပ္ပ ဟာနာယ, ပရိစ္စဇ္ဇာပိ ဇီဝိတံ.

Having become zealous in energy, one should develop the meditation on the unattractive. For the abandoning of the perception of beauty, one should relinquish even life itself.

၅၈.

58.

အညကိစ္စ မုပေက္ခာယ, ဗြူဟေယျာသုဘ ဘာဝနံ;

မန္ဒိ ဟုတွေဟ ရာဂဂ္ဂိ, နိဗ္ဗာယိဿတိ အာယတိံ.

Disregarding other duties, one should develop the meditation on the unattractive. When the fire of passion has become weak here, it will be extinguished in the future.

၅၉.

59.

ကိစ္စံ မေ ဣဒမေဝေတိ, ဗြူဟေယျာသုဘ ဘာဝနံ;

ဒါနိ မန္ဒဂ္ဂိ ဟုတွာန, ပါမောဇ္ဇံ ဝေ လဘိဿတိ.

'This is my task,' one should declare, and cultivate the meditation on unattractiveness. Now, having become weak in passion, he will obtain delight.

၆၀.

60.

ကာယေ [Pg.122] ဒဋ္ဌဗ္ဗ ဇေဂုစ္ဆံ, အပဿန္တော ပမာဒဝါ;

အလဒ္ဓါ ကိဉ္စိ ပါမောဇ္ဇံ, ပဗ္ဗဇ္ဇမ္ပိ န မောဒတိ.

One who, being heedless, does not see the repulsiveness to be seen in the body, finds no joy at all, nor delights in the monastic life.

၆၁.

61.

ပုရေ မရာမိ ကာယေ သ္မိံ, ပဿာ မိ ပဿိတဗ္ဗကံ;

ဣစ္စာ ရဒ္ဓေါ ဝီတိံလဒ္ဓါ, ပဗ္ဗဇ္ဇံ အတိမောဒတိ.

'Before I die, let me see what should be seen.' Thus resolved, having attained peace, one greatly rejoices in the monastic life.

၆၂.

62.

ကာယေ [Pg.123] ဒဋ္ဌဗ္ဗ ဇေဂုစ္ဆံ, အပဿန္တော ပမာဒ ဝါ;

မောဃံဝ ဒုလ္လဘာတီတော, မဟာဇာနီယတံ ဂတော.

One who, being heedless, does not see the repulsiveness to be seen in the body, has wasted a rare opportunity and gone to great ignorance.

၆၃.

63.

သန္တံ ဘူတဉ္စ ဇေဂုစ္ဆံ, ရာဂဂ္ဂိနာ အပဿိယံ;

ပညာပဒီပဇောတေန, သမိက္ခေယျ အဘိဏှသော.

Not seeing the real and existing repulsiveness due to the fire of passion, one should constantly examine it with the light of the lamp of wisdom.

၆၄.

64.

သန္တံ [Pg.124] ဘူတဉ္စ ကာယေ သ္မိံ, ဒဋ္ဌုကာမော သဒါသတော;

ပညာပဒီပကေနေဝ, ဒက္ခေ န ရာဂီသီခိနာ.

Ever mindful and desiring to see the real and existing nature in the body, one should observe with the lamp of wisdom, not with the flame of passion.

၆၅.

65.

ဇေဂုစ္ဆိတေန ကာယေန, နိက္ခန္တေန ဇိဂုစ္ဆတော;

အဇ္ဇ သွေဝါ ဝိနဋ္ဌေန, နာလ မုန္နမိတုံ သတော.

Having gone forth out of disgust with this repulsive body, it is not proper for a mindful person to be puffed up over that which is destroyed today or tomorrow.

၆၆.

66.

ကီဒိသံ [Pg.125] မံ တုဝံ မညိ, အဟံ သဗ္ဗ ဇေဂုစ္ဆကော;

ဇေဂုစ္ဆတောစ နိက္ခန္တော, ဣစ္စေဝ ဝတ္တု မရဟတိ.

'What do you think I am? I am disgusted by everything. Having gone forth from disgust, thus should I speak.'

၆၇.

67.

ကာယေ ဇေဂုစ္ဆသညံဝ, ကရေ သဗ္ဗိရိယာ ပထေ;

တသ္မိံ တုဋ္ဌဗ္ဗကံ နတ္ထိ, ပိယာယိတံ မမာယိတံ.

One should cultivate the perception of repulsiveness in the body in all postures. In this, there is nothing to be delighted in, no affection, no possessiveness.

၆၈.

68.

သုဘာယ [Pg.126] နဝ မတ္တာနံ, အသုဘာ ပရိပါစယေ;

သန္တော ပက္ကဿ သံသာရော, နန္တော နဝဿ ရာဂိနော.

For the immature, the beautiful is ever new; for the mature, the unbeautiful ripens. For the mature, there is an end to saṃsāra; for the immature, inflamed with lust, there is no end.

၆၉.

69.

ကာယေ အသုဘ သညာယ, ပရိပက္က သဘာဝိနော;

အာလမ္ဗေသု အစာပလ္လာ, ထိရာ သမ္ဗုဒ္ဓ သာသနေ.

With the perception of the unbeautiful in the body, their nature fully developed, they are unfickle in their objects, steadfast in the teaching of the Perfectly Enlightened One.

၇၀.

70.

အန္တော [Pg.127] ဂေါစရိကာ ပက္ကာ, ဗဟိ ဂေါစရိကာ နဝါ;

ပက္ကာ နာသာယ ဥစ္စာ တေ, နီစာယေဝ နဝါ သိနော.

The mature have their range inwardly, the immature outwardly. The mature are exalted for the sake of destruction; the immature are bent down low.

၇၁.

71.

နဝါနဝါ [Pg.128] သုဘာဘောဂီ, နီစာနီစာ ဘိဂါမိနော;

ပက္ကာ ပက္ကာဝ ဓီဈာယီ, သန္တာသန္တာ ဝိရာဂိနော.

The immature enjoy ever new pleasures, going after what is low and degraded. The mature, indeed, are wise contemplatives; the peaceful are dispassionate.

၇၂.

72.

သက္ကာ သက္ကာ န ဒဿေတုံ, သုဘံသုဘံ သတံသတံ;

ဓီရာဓီရာဂ မုဇ္ဈန္တိ, ကာယေ ကာယေ ကြိယေကြိယေ.

It is hard to show the beautiful as beautiful to the mindful. The wise and the unwise are deluded by lust concerning the body's every action.

၇၃.

73.

သက္ကာ [Pg.129] သက္ကာပိ တံ ကာတုံ, သုဘံသုဘံ န ဓီမယံ;

သန္တောသန္တောဇိဂုစ္ဆညူ, န ဝါနဝါ သုဘေသကော.

Even a Sakka might do that, but not the wise who perceive the beautiful as foul. The contented, the disgusted, and those who know revulsion do not seek the beautiful.

၇၄.

74.

ဒုကာယံ [Pg.130] သုတိ စိန္တေတွာ, မမာယန္တာ မဟာတပါ;

တပံ နိဗ္ဗာယိတုံ ဣစ္ဆံ, ဒုကာယံ ဒုတိ စိန္တယေ.

Having contemplated the perception of suffering in the body, one sees that possessiveness is a great torment. Desiring to extinguish that torment, one should contemplate the suffering in the body again.

၇၅.

75.

ယွာသုဘံ သုဘတော မညိ, ကောနုဗာလောတဒုတ္တရိ;

အန္ဓော ဥမ္မတ္တကောဝါ သော, နတ္တာနံ မညတေ တထာ.

Whoever perceives the unbeautiful as beautiful, what fool is worse than that? Blind or deranged is he who does not recognize himself as such.

၇၆.

76.

သရိတဗ္ဗက [Pg.131] မေဝေတံ, ကာယေ ဇေဂုစ္ဆ ပုဉ္ဇတံ;

မန္ဒရာဂေါ မနောသီတံ, လဘေယျ တမနုဿနံ.

This should be remembered: this body, a disgusting collection. Through such recollection, one with fading lust may obtain the cooling of the mind.

၇၇.

77.

ဂိဟိဘာဝေ အပါယေစ, ရာဂယက္ခန္ဓ နိန္နိတာ;

မံပိ နေဿတိ သောယက္ခော, သာဒေမိစေ တဒါဂတံ.

In the household life and in states of woe, people are cast down, bound by the demon of lust. That demon will lead even me away, should I relish it when it arises.

၇၈.

78.

အဘိဏှ [Pg.132] ဂါဟိနံ ရာဂ, ယက္ခံ အနန္တ ဒုက္ခ ဒံ;

အသုဘာ တုလ မန္တေန, ဝါရေဟိ တံ သ ဘာယတိ.

The demon of lust, ever grasping, giver of endless suffering; with the incomparable charm of contemplating the unbeautiful, drive it away; thus, it is terrified.

၇၉.

79.

ရာဂယက္ခော ဗဟုမာယော, သဒ္ဓါမေတ္တာ ဒိဝေသဝါ;

ရာဂမ္ပိ ကုသလံ မညိ, ဇနော တေနေဝ ဝဉ္စိတော.

The demon of lust is full of deceit; it destroys faith and loving-kindness. People consider lust wholesome, and thus are deceived by it.

၈၀.

80.

အာတုရံ [Pg.133] အသုစိံ ပုတိံ, ပဿ နန္ဒေ သမုဿယံ;

ဥဂ္ဃရန္တံ ပဂ္ဃရန္တံ, ဗာလာနံ အဘိပတ္ထိတံ.

See this diseased, impure, foul heap, O Nanda, belching forth and oozing—desired by fools.

၈၁.

81.

သုဘတော နံ မညတိ ဗာလော, အဝိဇ္ဇာယ ပုရက္ခတော;

ဣစ္စာဟ ဘဂဝါ နိန္ဒိ, ဗာလောတိ သုဘသညိနံ.

The fool, led on by ignorance, imagines it is beautiful. Thus the Blessed One rebuked one who perceived the beautiful, calling him a fool.

၈၂.

82.

နှာရုဋ္ဌိ [Pg.134] တစ မံသာနိ, သရံ သတံ န နိန္ဒိတော;

ဗုဒ္ဓနိန္ဒာယ မောစေတုံ, တာနာရဗ္ဘ အနုဿရေ.

Remembering the sinews, bones, skin, and flesh, a mindful person is not rebuked. To be freed from the Buddha's rebuke, one should recollect these, taking them as object.

၈၃.

83.

မညိတွာ အတ္တနော ဗာလျံ, အသုဘေ သုဘဒဿိနော;

ဝါယာမေယျ အဗာလာယ, ကာယံ အသုဘတော သရံ.

Recognizing his own foolishness in seeing the unbeautiful as beautiful, one should strive for non-foolishness, remembering the body as unbeautiful.

၈၄.

84.

အတ္တာနံ [Pg.135] ဂရဟိတွာန, ဗာလံ ဝိပရိဒဿိနံ;

သုဘသညံ ပဟိန္နေယျ, ကရေယျာသုဘ သညိတံ.

Condemning oneself as a fool for seeing perversely, one should abandon the perception of the beautiful and develop the perception of the unbeautiful.

၈၅.

85.

ဝိသ ဘေသဇ္ဇရုက္ခဋ္ဌော, အဟိ ဍံသေယျသောသတော;

ယထာ တဿေဝ ပဏ္ဏာဒိံ, ခါဒေတွာ ဝိသ မုဇ္ဇဟေ.

Just as a man standing near a tree that is both poison and medicine, should he be bitten by a snake, might eat its very leaves and be freed from the poison;

၈၆.

86.

ဧဝံ ရာဂေါ သမုပ္ပဇ္ဇေ, ကာယေ ဂန္ဓာဒိ ဝါသိတေ;

အန္တော တဿေဝ ဇေဂုစ္ဆံ, စိန္တေတွာ ရာဂ မုဇ္ဇဟေ.

Even so, should lust arise in a body perfumed with scents, having contemplated its inner repulsiveness, one should dispel that lust.

၈၇.

87.

ဇိဂုစ္ဆိတေန [Pg.136] ကာယေန, အပဿန္တော ဇိဂုစ္ဆတံ;

ဥန္နမေတိ အဝညာတိ, အဝိဇ္ဇာယ ပုရက္ခတော.

Concerning this disgusting body, one who does not see its disgusting nature becomes conceited and contemptuous, being led on by ignorance.

၈၈.

88.

အာယတိံ [Pg.137] မဂ္ဂလာဘာယ, ဗီဇံ ကရေယျ ဘာဝနံ;

ဗီဇာ ဘာဝေ ကုတော မဂ္ဂေါ, မဂ္ဂဗီဇာ ဟိ ဘာဝနာ.

For the future attainment of the path, one should make development the seed. In the absence of the seed, whence the path? Development, indeed, is the seed of the path.

၈၉.

89.

မဂ္ဂဗီဇော အပါယေပိ, နိမ္မုဂ္ဂေါ သမယေ ဂတေ;

ဥမ္မုဇ္ဇိတွာဝ ဗုဒ္ဓါနံ, မဂ္ဂံ လဘေယျ သန္တိကေ.

Even in states of woe, the seed of the path, though submerged, when the time arrives, emerges and one may obtain the path in the presence of the Buddhas.

၉၀.

90.

အဇီဇဿ [Pg.138] တု သံသာရော, ဒီဃောယေဝ အနန္တိကော;

တသ္မာဟိ ဘာဝနာဗီဇံ, ကရေယျ မောစနတ္ထိကော.

For one without the seed, saṃsāra is indeed long and without end; therefore, one who seeks liberation should create the seed of mental development.

၉၁.

91.

အဘိဏှ ပီဠိတံ ရာဂံ, အသုဘာယ နိဝါရယေ;

မန္ဒီဟုတွာ ပဟီယေယျ, ရာဂေါ အသုဘ ဘီရုကော.

When repeatedly afflicted by lust, one should restrain it with the unbeautiful. Having become weak, lust is abandoned, being fearful of the unbeautiful.

၉၂.

92.

မာဇေဂုစ္ဆံ [Pg.139] မမာယေထ, သာဝ ဇေဂုစ္ဆမာမကော;

အနန္တ ဒုက္ခ မာပါဒိ, ဇေဂုစ္ဆိတ မမာယနာ.

Do not cling to the disgusting, lest you become one who clings to the disgusting. From clinging to the disgusting, one attains endless suffering.

၉၃.

93.

မံသလဂ္ဂေါ တစစ္ဆန္နော,နှာရုဗန္ဓော ဋ္ဌိပုဉ္ဇကော;

မောဟေတိ ဆဝိယာ လောကံ,မဟာဒုက္ခော သ မောဟိတော.

A lump of flesh, covered with skin, bound by sinews, a heap of bones; it deludes the world by its complexion. Great is the suffering of that deluded one.

၉၄.

94.

နှာရုဋ္ဌိ [Pg.140] တစ မံသေဟိ, ရာဂဝဍ္ဎကိ သင်္ခတေ;

ဂေဟေ ရောဂါ ပုတီ ပါပါ, ဝသန္တိ ကုစ္ဆိတာ သဒါ.

In this house constructed with sinews, bones, skin, and flesh by the carpenter of lust, diseases, putrid things, and evils, being disgusting, always dwell.

၉၅.

95.

လုင်္ဂန္တာ ဝီသ ဘူဓာတူ, ပိတ္တာဒီ ဒွါဒသမ္ဗုဝ;

တာပံ ဇိရံ ဒဟံ ပက္ကံ, စတုရဂ္ဂိ ဆဝါယုကာ.

Twenty solid elements, twelve fluid elements; that which heats, that which ages, that which burns, that which digests—the four fires; and the six winds.

၉၆.

96.

အဓောဒ္ဓံ ကုစ္ဆိ ကောဋ္ဌာသာ,အင်္ဂစာရီစ ပါဏကာ;

ဓာတုယောယေဝ ကာယေသ္မိံ,ဒွိတာလီသ အနညကာ.

The parts of the belly, below and above, and the creatures moving in the limbs; in this body there are only forty-two elements, and no other.

၉၇.

97.

ယထာ [Pg.142] ဗဟိ တထာ အဇ္ဈတ္တံ, ဓာတူ ဘွာပါ နလာနိလာ;

နမေ နာဟံ နအတ္တာတိ, သံမသေယျ ပုနပ္ပုနန္တိ.

As without, so within, are the elements: earth, water, fire, and air. "This is not mine, this I am not, this is not my self," thus should one repeatedly reflect.

၄. မေတ္တာဘာဝနာနိဒ္ဒေသ

4. The Exposition on the Development of Loving-Kindness

၁.

1.

မေတ္တာ [Pg.145] ဘာဝန မိစ္ဆမ္ပိ, သုဏ ဗုဒ္ဓဝစော ယိဒံ;

ဒေါသ နိဂ္ဂဟဏတ္ထာယ, ဒေါသော မေတ္တာယဝေရိဟိ.

If you desire the development of loving-kindness, hear this word of the Buddha for the sake of suppressing hatred; for hatred is indeed an enemy to loving-kindness.

၂.

2.

အက္ကောစ္ဆိမံ အဝဓိမံ, အဇိနိမံ အဟာသိမေ;

ယေစ တံ ဥပနယှန္တိ, ဝေရံ တေသံ နသမ္မတိ.

“He abused me, he struck me, he overcame me, he robbed me”—for those who harbor such thoughts, hatred is never appeased.

၃.

3.

အက္ကောစ္ဆိမံ [Pg.146] အဝဓိမံ, အဇိနိမံ အဟာသိမေ;

ယေစတံ နုပနယှန္တိ, ဝေရံ တေသံ ဥပသမ္မတိ.

“He abused me, he struck me, he overcame me, he robbed me”—for those who do not harbor such thoughts, hatred is appeased.

၄.

4.

နဟိဝေရေန ဝေရာနိ, သမ္မန္တိဓ ကုဒါစန;

အဝေရေနစ သမ္မန္တိ, ဧသဓမ္မော သနန္တနော.

For not by hatred are hatreds ever appeased here; but by non-hatred are they appeased. This is an eternal law.

၅.

5.

ပရေစ [Pg.147] နဝိဇာနန္တိ, မယ မေတ္ထ ယမာမသေ;

ယေစ တတ္ထ ဝိဇာနန္တိ, တတော သမ္မန္တိ မေဓဂါ.

Others do not realize that here we must all perish; but those who do realize this, their quarrels subside.

၆.

6.

ကုဒ္ဓေါ အတ္ထံ နဇာနာတိ, ကုဒ္ဓေါ ဓမ္မံ နပဿတိ;

သဒါ အန္ဓတမံ ဟောတိ, ယံကောဓော သဟတေနရံ.

An angry person does not know what is beneficial, an angry person does not see the Dhamma; there is always blinding darkness when anger overcomes a person.

၇.

7.

ဥဘိန္န [Pg.148] မတ္ထံ စရတိ, အတ္တနောစ ပရဿစ;

ပရံ သံကုပ္ပိတံ ဉတွာ, ယော သတော ဥပသမ္မတိ.

He acts for the good of both himself and others who, being mindful, calms down upon knowing that the other is enraged.

၈.

8.

တဿေဝ တေန ပါပိယျော, ယော ကုဒ္ဓံ ပဋိကုဇ္ဈတိ;

ကုဒ္ဓံ အပဋိကုဇ္ဈန္တော, သင်္ဂါမံ ဇေတိ ဒုဇ္ဇယံ.

He who retaliates with anger against one who is angry is thereby the worse of the two; he who does not retaliate against the angry one wins a battle hard to win.

၉.

9.

ခန္တီ [Pg.149] ပရမံ တပေါ တိတိက္ခာ,နိဗ္ဗာနံ ပရမံ ဝဒန္တိ ဗုဒ္ဓါ;

နဟိ ပဗ္ဗဇိတော ပရူပဃာတီ,နသမဏော ဟောတိ ပရံ ဝိဟေဌယန္တော.

Forbearance and patience are the highest austerity. Nibbāna is supreme, say the Buddhas. He is not a renunciant who harms another, nor is he a recluse who oppresses another.

၁၀.

10.

အကောဓေန ဇိနေ ကောဓံ, အသာဓုံ သာဓုနာ ဇိနေ;

ဇိနေ ကဒရိယံ ဒါနေန, သစ္စေနာ လိကဝါဒိနံ.

Conquer anger with non-anger, conquer the wicked with goodness; conquer the miserly with giving, and the liar with truth.

၁၁.

11.

ယော [Pg.150] ဝေ ဥပ္ပတိတံ ကောဓံ, ရထံ ဘန္တံဝ ဝါရယေ;

တ မဟံ သာရထီ ဗြူမိ, ရသ္မိဂ္ဂါဟော ဣတရောဇနော.

He who checks his rising anger as one would a swerving chariot, him I call a charioteer; the other person is merely a rein-holder.

၁၂.

12.

ပုရိသဿ [Pg.151] ဟိ ဇာတဿ, ကုဓာရီ ဇာယတေ မုခေ;

ယာယ ဆိန္ဒတိ အတ္တာနံ, ဗာလော ဒုဗ္ဘာသိတံဘဏံ.

For a person who is born, an axe is born in his mouth, with which the fool, speaking ill-spoken words, cuts himself.

၁၃.

13.

သေလော ယထာ ဧကဂ္ဃနော, ဝါတေန နသမီရတိ;

ဧဝံ နိန္ဒာ ပသံသာသု, နသမိဉ္ဇန္တိ ပဏ္ဍိတာ.

As a solid rock is not shaken by the wind, so the wise are not moved by blame or praise.

၁၄.

14.

သမာနဘာဂံ [Pg.152] ကြုဗ္ဗေထ, ဂါမေ အက္ကုဋ္ဌ ဝန္ဒိတံ;

မနောပဒေါသံ ရက္ခေယျ, သန္တော အနုဏ္ဏတော သိယာ.

Let one be impartial towards being reviled or honored in the village; let one guard the mind from defilement, and, being peaceful, one should not be elated.

၁၅.

15.

နပရော ပရံ နိကုပ္ပေထ, နာတိမညေထ ကတ္ထစိ နကိဉ္စိ;

ဗျာရောသနာ ပဋိဃသညာ, နညမညဿ ဒုက္ခ မိစ္ဆေယျ.

Let one not deceive another, nor despise anyone anywhere; through anger or the perception of repugnance, let one not wish suffering for another.

၁၆.

16.

မာတာ [Pg.153] ယထာ နိယံ ပုတ္တ,မာယုသာ ဧကပုတ္တ မနုရက္ခေ;

ဧဝမ္ပိ သဗ္ဗ ဘူတေသု,မာနသံ ဘာဝယေ အပရိမာဏံ.

Just as a mother would protect with her life her own son, her only son, even so, towards all beings, one should develop a boundless mind.

၁၇.

17.

သုတွာန ဒုသိတော ဗဟုံ ဝါစံ,သမဏာနံဝါ ပုထုဇနာနံ;

ဖရုသေန ဟိ န ပဋိဝဇ္ဇာ,န ဟိ သန္တော ပဋိသေနိံ ကရောန္တိ.

Having heard much offensive speech, whether from recluses or worldlings, one should not retort harshly, for the peaceful do not retaliate.

၁၈.

18.

သစ္စံ [Pg.154] ဘဏေ နကုဇ္ဈေယျ, ဒဇ္ဇာ အပ္ပမ္ပိ ယာစိတော;

ဧတေဟိ တီဟိ ဌာနေဟိ, ဂစ္ဆေ ဒေဝါန သန္တိကေ.

One should speak the truth, not be angry, and give, even if a little, when asked; by these three means, one may go into the presence of the gods.

၁၉.

19.

န ပရေသံ ဝိလောမာနိ, န ပရေသံ ကတာကတံ;

အတ္တနောဝ အဝေက္ခေယျ, ကတာနိ အကတာနိစ.

Let one not look at the faults of others, nor at what others have done or not done; but one should examine one's own deeds, done and undone.

၂၀.

20.

သု [Pg.155] ဒသံ ဝဇ္ဇမညေသံ, အတ္တနော ပန ဒုဒ္ဒသံ;

ပရေသဉှိ သော ဝဇ္ဇာနိ, ဩဖုနာတိ ယထာ ဘုသံ;

အတ္တနော ပန ဆာဒေတိ, ကလိံဝ ကိတဝါ သဋ္ဌော.

Easy to see is the fault of others, but one's own is hard to see. For one winnows the faults of others like chaff, but one's own one conceals, as a crafty gambler hides a losing throw.

၂၁.

21.

နိဓီနံဝ [Pg.156] ပဝတ္တာနံ, ယံ ပဿေ ဝဇ္ဇဒဿိနံ;

နိဂ္ဂယှဝါဒိံ မေဓာဝိံ, တာဒိသံ ပဏ္ဍိတံ ဘဇေ.

One should associate with a wise person who points out faults and speaks reprovingly, regarding them as a revealer of hidden treasures.

၂၂.

22.

တာဒိသံ ဘဇမာနဿ,သေယျောဟောတိ နပါပိယော;

ဣတိ ဝုတ္တံ မုနိန္ဒေန,တိလောကဂ္ဂေန သတ္ထုနာ.

Associating with such a person, one becomes better, not worse; so said the Lord of Sages, the Teacher supreme in the three worlds.

၂၃.

23.

မေတ္တာ [Pg.157] ဂန္ဓေန ဝါသေန္တော,ဒေါသံ ဒူရေကရေ ဗုဓော;

ဒူရာသန္နေသု သဗ္ဗေသု,အတ္တနော ဝေရိကေသုပိ.

The wise one, pervading with the fragrance of loving-kindness, keeps hatred far away; towards all, both far and near, even towards his enemies.

၂၄.

24.

ဟနေ ဒေါသူ ပနာဟာနိ, အနတ္ထ ကာရကာနိ ဟိ;

တေသွ သန္တေသု သဗ္ဗေသု, မေတ္တာဟောတိ သုနိမ္မလာ.

One should crush anger and animosity, for they indeed cause harm; when all of them are stilled, loving-kindness becomes perfectly pure.

၂၅.

25.

သတံ [Pg.158] ဒုဇ္ဇန ဝါကျေဟိ, နမနော ယာတိ ဝိကြိယံ;

နဟိတာပယိတုံ သက္ကာ, ဂင်္ဂါနဒိံ တိဏုက္ကယာ.

The mind of the good is not agitated by the words of the wicked; for it is not possible to heat the river Ganges with a torch of grass.

၂၆.

26.

နဟိ နိန္ဒာ ပသံသာဟိ, သတံ မနောဝိကာရတာ;

န ကဒါစိပိ ကမ္ပေယျ, ဝါတေဟိ သေလပဗ္ဗတော.

By blame and praise, the minds of the good are not disturbed; just as a rocky mountain never wavers in the winds.

၂၇.

27.

နဒိယံ [Pg.159] ခုဒ္ဒကာ နာဝါ, ဝိစီဟိ ဥန္နတောနတာ;

မဟာနာဝါ နကမ္ပန္တိ, မဟန္တီဟိ ဝိစီဟိပိ.

Small boats in the river are tossed high and low by the waves; large ships do not tremble, even with great waves.

၂၈.

28.

လောကေ ပသံသ နိန္ဒာဟိ, ဒုဇ္ဇနောဝုန္နတောနတော;

သန္တောပညော နစလတိ, မဟာနိန္ဒာ ထုတီဟိပိ.

In the world, by praise and blame, the wicked are elated and depressed; but the wise and good do not waver, even by great blame and praise.

၂၉.

29.

သေလောသေလော [Pg.160] နိလေဟေဝ,ဝဏ္ဏာဝဏ္ဏာ အသဿတာ;

လာဘာလာဘာ သုခါဒုက္ခာ,ယသာယသာ နကမ္ပတိ.

He is unshaken by gain and loss, pleasure and pain, fame and disgrace, praise and blame, for these are impermanent; he stands firm like a solid rock.

၃၀.

30.

ခမာဓဂ္ဂ ကရေတဿ, ဒုဇ္ဇနော ကိံ ကရိဿတိ;

အတိဏေ ပတိတော အဂ္ဂိ, သယမေဝ ပသမ္ဘတိ.

What can the wicked do to one who cultivates the highest forbearance? Like fire falling on ground without grass, it is extinguished of itself.

၃၁.

31.

သယမေဝ [Pg.161] သကတ္တာနံ, မစ္စုဗ္ဘယေန တစ္ဆတု;

မာညေ တစ္ဆတု ဒေါသေန, ကိမတ္ထံ အညတစ္ဆနံ.

Let one fashion oneself out of fear of death; let one not censure another out of hatred. What is the purpose of censuring another?

၃၂.

32.

မာညေ တစ္ဆ တုဒေါသေန, နသေယျော အညတစ္ဆနံ;

မာညော တံ အဟိဗျဂ္ဃေဝ, ဒေါမနဿေန ဘာယတု.

Let one not censure another out of hatred, for censuring others is not superior. Let one not fear another as one would a snake or a tiger; rather, let one fear one's own mental suffering.

၃၃.

33.

နိဿာယ [Pg.162] ဂရုကာတဗ္ဗံ, ဗဟူနံ ပါပမောစနံ;

အစာပလ္လေန သန္တေန, ဂရုကာတဗ္ဗတံ ဝဇေ.

Relying on one worthy of respect, who frees many from evil; with composure and serenity, one attains worthiness of respect.

၃၄.

34.

နိဿာယ ဂရုကာတဗ္ဗံ, ဗဟူနံ ပုညဝဍ္ဎနံ;

ဂရုကာတဗ္ဗတံ ဂစ္ဆေ, ဓီတိယာ သီလ ဂုတ္တိယာ.

Relying on one worthy of respect, who increases merit for many; one attains worthiness of respect through wisdom and the guarding of virtue.

၃၅.

35.

သန္တံ [Pg.163] ဟိ သီလဝံ ဓီတိံ, ဟိရောတ္တပ္ပေန ဘာယတိ;

ဒုဇ္ဇနံ ဒေါမနဿေန, အဟိဗျဂ္ဃေဝ ဘာယတိ.

The peaceful, virtuous, and wise person is restrained by moral shame and dread; the wicked person, however, fears with mental suffering, as one fears a snake or a tiger.

၃၆.

36.

နဖရုသာယ ဝါစာယ, အညေ ဒမေယျ ပဏ္ဍိတော;

အတ္တာနံဝ ဒမေတွာန, အညေ သဏှေန ဩဝဒေ.

A wise person should not tame others with harsh words; having tamed oneself, one should advise others gently.

၃၇.

37.

စိတ္တေ [Pg.164] သဏှေ အသဏှာပိ, နဝါစာဖရုသာ ဘဝေ;

တသ္မာ ဩဝါ ဒနာဒီသု, ရက္ခေယျ ထဒ္ဓစိတ္တတော.

Whether the mind is gentle or harsh, let speech never be coarse; therefore, in giving advice and so forth, one should guard against a stubborn mind.

၃၈.

38.

အတ္တာန မောဝဒတ္ထာယ, သိက္ခေယျ ဗုဒ္ဓဘာသိတံ;

ပရမ္ပိ အနုကမ္ပာယ, ဣစ္ဆန္တော အနုသာသယေ.

For the sake of one's own admonition, one should learn what the Buddha has spoken; and out of compassion for others, wishing to guide, one should instruct.

၃၉.

39.

အညံ နနိဂ္ဂဟေ ကိဉ္စိ, သုတေန ပဋိပတ္တိယာ;

အတ္တနိဂ္ဂဟဏံ သေယျော, နုန္နမေယျ ဇိနောရသော.

One should not censure another for anything concerning their learning or practice; one's own self-restraint is better. To this, O offspring of the Conqueror, one should indeed be devoted.

၄၀.

40.

နာဝီကရေယျ [Pg.165] ဒေါသံဝါ, လောဘံ မာနံ သကံမလံ;

မာညေ မညန္တု တံ ဒိသွာ, စိရပ္ပဗ္ဗ ဇိတော နုတိ.

One should not reveal one's own hatred, greed, conceit, or defilement. Let not others think, upon seeing it, 'Has this person truly been ordained for a long time?'

၄၁.

41.

ကကစေန တ္တဆေဒေန္တေ, ဝေရိကေပိနဒေါသယေ;

ဣစ္စောဝါဒံ မုနိန္ဒဿ, သမ္ပဋိစ္ဆ ဇိနောရသော.

Even if enemies were to sever you with a saw, you should not bear them ill will. O offspring of the Conqueror, accept this advice of the Lord of Sages.

၄၂.

42.

ဝေရီ [Pg.166] အစ္စုပနာဟီပိ, ရူပေဝ ဒုက္ခကာရကော;

န တွ တဗ္ဗိသယေ နာမေ, ဒုက္ခံ မာကရိ စေတသိ.

Even an extremely resentful enemy causes suffering only externally; therefore, do not create suffering in your mind regarding that matter.

၄၃.

43.

ဝေရီ တိဗန္ဓ ဝေရောပိ, ဣဟေဝ ဒုက္ခကာရကော;

ဘဝန္တရံ နအနွေတိ, သကမ္မုနာ ဂတော ဟိသော.

Even an enemy, strongly bound by enmity, is a maker of suffering in this life only. He does not follow one to another existence; indeed, he has gone according to his own kamma.

၄၄.

44.

ဒေါသောတု [Pg.167] ဣဟ ပီဠေတွာ,ဒုက္ခာဝဟော ဘဝေဘဝေ;

မဟာနတ္ထ ကရံ ဒေါသံ,ကသ္မာ ဝဍ္ဎေတိ စေတသိ.

Hatred, having oppressed one here, brings suffering in existence after existence. Why does one increase in one's mind this hatred, which causes great harm?

၄၅.

45.

မေတ္တာသီတမ္ဗုသေကေန, ဇိနောဝါဒ မနုဿရံ;

မဟာ နတ္ထ ကရံ ဒေါသံ, နိဗ္ဗာယတု သ စေတသိ.

With the sprinkling of the cool water of loving-kindness, remembering the Conqueror's advice, may that anger, which causes great harm, be extinguished in the mind.

၄၆.

46.

ဆဒ္ဒန္တော [Pg.168] လုဒ္ဒကံ ပါပံ, ဘူရိဒတ္တောဟိ တုဏ္ဍိကံ;

ဓမ္မပါလော ခမိ တာတံ, ကပိန္ဒော ကန္ဒရော ပတံ.

The elephant Chaddanta endured the evil hunter; Bhūridatta, the snake charmer; Dhammapāla forgave his father; the monkey king, the fall into the ravine.

၄၇.

47.

အသင်္ချေယျ တ္တဘာဝေသု, ပရဝဇ္ဇံ တိတိက္ခတော;

နာထဿ ပါရမိံ ခန္တိံ, သရံ ဓီရော တိတိက္ခတု.

Remembering the Protector's perfection of patience, who for innumerable existences endured the faults of others, let the wise one likewise endure.

၄၈.

48.

သာသနေ [Pg.169] စိရဝါသေန, ဧဝံ နိဒ္ဒေါသကာ ဣတိ;

တုဝံ ပဋိစ္စ မညန္တု, သာသနေ သပ္ပယောဇနံ.

May they think, on account of you, 'By dwelling long in the Dispensation, he has thus become faultless and is of purpose within the Dispensation.'

၄၉.

49.

သာသနေ စိရ ဝါသာပိ, မာဒိသာဝ ဣမေ ဣတိ;

တမာဂမ္မ နမညန္တု, သာသနေ နိပ္ပယောဇနံ.

Let them not think, on your account, 'Though they have dwelt long in the Dispensation, they are just like us,' and, having approached you, consider you useless in the Dispensation.

၅၀.

50.

ဒွေ ဥသေတီတိ ဒေါသော သော, သပရံ ဒယှတေ ဒွယံ;

ပဟာတဗ္ဗော သ သဗ္ဗေသု, ပရတ္ထ သတ္ထ မိစ္ဆတာ.

That hatred, which burns two—oneself and others—should be abandoned in all cases by one who desires the welfare of others.

၅၁.

51.

ပရဒိန္နေဟိ [Pg.170] နောအာယု, တိဋ္ဌတေ နာတ္တနော ဝသာ;

ပရဝဇ္ဇံ ခမေတဗ္ဗံ, နသာဓု အညဝိရောဓိတော.

Life stands not by what is given by others, nor is it under one's own control. The fault of another should be endured; opposing another is not good.

၅၂.

52.

ဇေဂုစ္ဆ [Pg.171] က္ကောသ နိန္ဒာနိ, ဗာလော ဂဏှာတိ အက္ခမော;

ခမန္တောတု နဂဏှာတိ, ဇာနံ ဇေဂုစ္ဆိတာနိတိ.

The fool, being intolerant, seizes upon disgusting things, abuse, and blame; but the patient one does not seize them, knowing them to be disgusting.

၅၃.

53.

ပရဒိန္နာနိ ဝစ္စာနိ, ပါဘတန္တိ နကောစိပိ;

ဂဏှေယျေဝံ ဒုရုတ္တာနိ, အဂဏှန္တော ခမေ သတော.

Words given by another, no one accepts as a gift. Likewise, one should not grasp harsh words; not grasping them, the mindful one should endure.

၅၄.

54.

နဒိ [Pg.172] ကလ္လောလ ဝိစိယော, တီရံ ပတွာ သမန္တိဓ;

သဗ္ဗေ ဥပ္ပတိတာ ဒေါသာ, ခန္တိပတွာ သမန္တိ တေ.

Like the waves and ripples of a river, having reached the bank, subside here; so too all arisen angers, having met with patience, subside.

၅၅.

55.

ဒေါသုမ္မတ္တက ဝါစာယ, နုမ္မတ္တော ကိံကရိဿတိ;

ဘဝေ ယျုမ္မတ္တကော သောဝ, တာဒိသံ ဝစနံ ဘဏံ.

What will one who is not mad do with the speech of one maddened by anger? Indeed, by speaking such words, he himself would become mad.

၅၆.

56.

ကောဓနော အက္ခမော အည, ဒုဋ္ဌသညီ ဘယာလုကော;

ဂါမမဇ္ဈေ အဠက္ကောဝ, တထာ မာဟောဟိ တံ ဇဟ.

The angry, intolerant one, perceiving others as corrupt, and fearful, is like a rabid dog in the middle of a village. Do not be like that; abandon it.

၅၇.

57.

မေတ္တာလုကော [Pg.173] ခမာသီလော,သဗ္ဗဋ္ဌာနေသုနိဗ္ဘယော;

ပရတ္ထ သတ္ထ မိစ္ဆန္တော,ခန္တိ မေတ္တဉ္စ ဘာဝယေ.

Abounding in loving-kindness, of patient conduct, fearless in all situations, desiring the welfare of others, one should cultivate patience and loving-kindness.

၅၈.

58.

ပရက္ကောသာနိ နိန္ဒာနိ, တံဝ ပစ္စေန္တိ နာညဂူ;

ခိတ္တံပံသုဝ ဝါတုဒ္ဓံ, ဂရုကံ ကိံ ခမာယတေ.

Abuse and blame from others ripen for them alone, not going to another, like dust thrown against the wind. What heavy thing can patience not endure?

၅၉.

59.

အက္ကောသန္တောစ [Pg.174] နိန္ဒီစ, ပီဠိတော သက ကမ္မုနာ;

ဣဓ ပေစ္စစ နီစေယျော, နံနယံ ဂဏှိ အက္ခမော.

The one who abuses and blames, afflicted by his own kamma, is of a low state both here and hereafter; being intolerant, he has not grasped this method.

၆၀.

60.

အက္ကောသော [Pg.175] မံ နအာဂစ္ဆိ,တဿေဝါ နတ္ထကာရကော;

ဣတိ ဉတွာဝ သပ္ပညော,အက္ကောသံ န ဂရုံ ကရေ.

The abuse does not come to me; it brings harm to him alone. Knowing this, the wise one does not take abuse seriously.

၆၁.

61.

ဝိကာရာပတ္တိ မိစ္ဆန္တော, ဝေရီ ဗဟု မုပက္ကမိ;

မာမိတ္တဝသ မနွေဟိ, နိဗ္ဗိကာရော တုဝံဘဝ.

Desiring to see you fall into a distorted state, the enemy attacks you greatly. Do not follow the sway of the enemy; you, be undistorted.

၆၂.

62.

မေတ္တမ္ဗုနာ သဒ္ဒေါသောစ, ပရဒေါသောစ သမ္မတိ;

မေတ္တာသေကေန သဗ္ဗေသု, သဗ္ဗတောဂ္ဂိံ နိပါရယေ.

With the water of loving-kindness, both one's own anger and others' anger subside; with the sprinkling of loving-kindness towards all, one should extinguish the fire from everywhere.

၆၃.

63.

သဒေါသ [Pg.176] ပရဒေါသဂ္ဂိံ, သဗ္ဗတော ဒိသတော ဋ္ဌိတံ;

မေတ္တာ တောယေန ဝါရေယျ, သိယာ နိဗ္ဗုတိ သဗ္ဗဓိ.

The fire of one's own anger and others' anger, standing in every direction, one should ward off with the water of loving-kindness; may there be coolness everywhere.

၆၄.

64.

နဂမေ အတ္တနော အဂ္ဂိံ, ပရဂ္ဂိံဝါပိ နာဂမေ;

မေတ္တမ္ဗုနာဝ နိဗ္ဗာတု, သပရဂ္ဂိ ဒွယံ ဘုသံ.

One should not let one's own fire spread, nor let another's fire approach. May the two fires, of oneself and of others, be thoroughly extinguished by the water of loving-kindness alone.

၆၅.

65.

ဂုဏီ [Pg.177] ဂုဏီ နန္ဒိန္ဒာယ, ပသံသာယ ဂုဏီ ဂုဏီ;

နိန္ဒံနိန္ဒံ နကုပ္ပေယျ, နသာဒိယေ ထုတိံ ထုတိံ.

The virtuous one is blamed, the virtuous one is praised. At blame, one should not be angered; in praise, one should not delight.

၆၆.

66.

ဂုဏံ နိန္ဒာယ နာသေတုံ, နသက္ကာ ကောစိ ကုဿကော;

ဝဍ္ဎေတုံဝါ ပသံသာယ, ဂရုံကရေ န တံဒွယံ.

No skilled person can destroy virtue by blame, nor increase it by praise; one should not take those two seriously.

၆၇.

67.

ဒေါသဗ္ဘာ [Pg.178] မလ သဉ္ဆန္နော, မေတ္တာစန္ဒော န ရောစတိ;

တံမုတ္တဿ တု ဧတဿ, အတိဿယ ပဘာဝတော.

Covered by the defilement of the cloud of anger, the moon of loving-kindness does not shine; but for one freed from that, its radiance is exceedingly great.

၆၈.

68.

သု သုတ္တ ဗုဒ္ဓ သုပိနာ, ဒွေပိယာ ဂုတ္တိ နာက္ကမော;

သမာဓိ သုမုခါ မုဠှာ, ဗြဟ္မာ တျေကာ ဒသ ဂ္ဂုဏာ.

One sleeps well, awakens well, and sees no evil dreams; one is dear to humans and non-humans; one is guarded by devas; fire, poison, or weapons do not harm one; the mind is easily concentrated; one's countenance is serene; one dies unconfused; and is reborn in the Brahma world. These are the eleven benefits.

၆၉.

69.

သီတံ [Pg.179] ကရောတု မေတ္တာယ, စက္ခုံ လာဘေတု ပညာယ;

မာကာသိနိပ္ပဘေ စညေ, စန္ဒော ဟောဟိ ဂတေဂတေ.

May one bring coolness with loving-kindness, may one obtain the eye of wisdom. Do not be like others without radiance in the sky; in every path, be a moon.

၇၀.

70.

ဒူရာသန္နေသု [Pg.180] သဗ္ဗေသု, မေတ္တံ ပေသေတု ပါဘတံ;

ဓမ္မံ ဒေသေတု ပတ္တာနံ, စန္ဒော ဟောဟိ ဂတေဂတေ.

May one send forth loving-kindness as a gift to all, far and near; may one teach the Dhamma to those who are receptive; be a moon in every path.

၇၁.

71.

သမ္ပတ္တာနံ မလံ ဓောဝ, သီတံကရေ သဒါဒယော;

ဥစ္စနီစေ နဝိသေသေ, ဇလဿမော ဂတေဂတေ.

Wash away the defilements of those one encounters, always bringing coolness with compassion. Making no distinction between high and low, be like water in every path.

၇၂.

72.

အသအဿတေသု [Pg.181] ဖုဋ္ဌေသု, လောကဓမ္မေသု အဋ္ဌသု;

ပတိဋ္ဌော နိဗ္ဗိကာရော တွံ, ပထဝီသဒိသော ဘဝ.

When touched by the eight worldly conditions, be you established and unchanging, like the earth.

၇၃.

73.

နာကာသိ ကလဟံ သိလာ, သဒါ ကေနစိ နိစ္စလာ;

မေတ္တာယန္တော ခမာယန္တော, မဟာသိလံ ဂုရုံကရေ.

A rock never quarrels and is always unmoved by anyone. Likewise, cultivating loving-kindness and patience, one should hold great virtue in high regard.

၇၄.

74.

သိလာဝ [Pg.182] သီလဝါ ဟောတု, ဒုရုတ္တာနိ တိတိက္ခတု;

ပစ္စုတ္တေ ဒေါသသံဝဍ္ဎော, အနုတ္တောဝ ပသမ္ဘတိ.

Like a rock, may one be virtuous; may one endure harsh words. By retorting, anger increases; when not uttered, it indeed subsides.

၇၅.

75.

သဗ္ဗေ အဟံဝ ဣစ္ဆန္တိ, သတ္တာ သုခန္တိ ဉာတုန;

ဘာဝေယျ ကမတော မေတ္တံ, ပိယ မဇ္ဈတ္တ ဝေရိကေ.

Knowing that all beings desire happiness, just as I do, one should cultivate loving-kindness gradually towards the dear, the neutral, and the hostile.

၇၆.

76.

သဗ္ဗေ [Pg.183] တသန္တိ ဒဏ္ဍဿ, သဗ္ဗေ ဘာယန္တိ မစ္စုနော;

အတ္တာနံ ဥပမံ ကတွာ, နဟနေယျ နဃာတယေ.

All tremble at violence, all fear death; having made oneself the example, one should neither strike nor kill.

၇၇.

77.

သုခ ကာမာနိ ဘူတာနိ,ယောဒဏ္ဍေန ဝိဟိံသတိ;

အတ္တနော သုခ မေသာနော,ပေစ္စ သော နလဘေသုခံ.

Whoever harms with violence those beings who desire happiness, while seeking his own happiness, will not obtain happiness hereafter.

၇၈.

78.

အဝေရာ [Pg.184] ဗျာပဇ္ဇာ နီဃော, သုခီ စဿံ အဟံဝ မေ;

ဟိတကာမာ တထာ အဿု, မဇ္ဈတ္တာ ဝေရိနောပိစ.

May I be free from enmity, ill-will, and distress, and may I be happy. Likewise, may those who wish me well, the neutral, and the hostile also be so.

၇၉.

79.

မာတရော [Pg.185] ဘာတရော ဉာတီ, ဒါယကော ပါသကာပိစ;

သုခီဟောန္တူတိ ဘာဝေယျ, စဇေ တေသုစ လဂ္ဂနံ.

Mothers, brothers, relatives, donors, and lay followers—one should cultivate the thought, 'May they be happy,' and abandon clinging to them.

၈၀.

80.

ဒေါသော မေတ္တာယ ဒူရာရိ, တဏှာ အာသန္န ဝေရိကာ;

တဏှံ ပိယေသု ဝါရေယျ, ဒေါသံ ဝေရီသု မေတ္တိကော.

Hatred is the distant enemy of loving-kindness; craving is the enemy close at hand. One should restrain craving regarding dear ones, and the one who is loving should restrain hatred regarding enemies.

၈၁.

81.

ဧကုဒ္ဒေသေ [Pg.186] ကကမ္မာစ, သိဿာ အာစရိယာ သုခီ;

ဟောန္တု သဗြဟ္မစာရီစ, တေစ ညောည ဟိတာဝဟာ.

May students and teachers in the same place be happy; may fellow practitioners also be happy, and may they bring welfare to one another.

၈၂.

82.

ရာဇာနောစ အမစ္စာစ, ဂါမေ ဣဿရိယာ သုခီ;

ဘဝန္တု ဒေဝတာယောစ, တေဟိ သုရက္ခိတော သုခေါ.

May kings and ministers be happy, and the rulers in the village; may the deities also be happy, and through them may one be well-protected and happy.

၈၃.

83.

မယံ [Pg.187] ယေန သုဂုတ္တာဝ,သုခိတာ ရဋ္ဌဝါသိနော;

သုခီ ကလ္လ တ္ထု သောရာဇာ,တေဇဝန္တော စိရာယုကော.

By whom we, the inhabitants of the realm, are well-guarded and happy, may that righteous king be happy, radiant, and long-lived.

၈၄.

84.

ရဋ္ဌ [Pg.188] ပိဏ္ဍေန ဇီဝါမ, ရဋ္ဌဝါသီ သုခန္တုတိ;

ဘာဝေယျေဝံ အမောဃံဝ, ရဋ္ဌပိဏ္ဍံ သုဘုဉ္ဇတိ.

We live on the alms of the realm; one should cultivate the thought, 'May the inhabitants of the realm be happy,' thus one enjoys the alms of the realm fruitfully.

၈၅.

85.

အာပါယိကာ ဗဟူ သန္တိ, မာတာပိတာဒိ ပုဗ္ဗကာ;

တေစညေစ သုခီနီဃာ, ဿွ ဗျာပဇ္ဇာ အဝေရိနော.

Many are those in the lower realms—parents and other predecessors; may they and others be happy, free from distress, free from ill-will, and free from enmity.

၈၆.

86.

သတ္တာ [Pg.189] ဘူတာစ ပါဏာစ, ပုဂ္ဂလာ အတ္တဘာဝိကာ;

ထီ ပူ ရိယာ နရိယာစ, ဒေဝါနရာ နိပါတိကာ.

Beings, creatures, and living beings; individuals and those embodied; women, men, noble ones, and ignoble ones; deities, humans, and those in states of woe.

၈၇.

87.

အဝေရာ ဟောန္တု ဗျာပဇ္ဇာ, အနီဃာစ သုခီ ဣမေ;

အတ္တာနံ ပရိဟာရန္တု, စတုဓာ ဣတိ ဘာဝယေ.

May these be free from enmity, free from ill-will, free from distress, and happy. May they maintain themselves. Thus should one cultivate in four ways.

၈၈.

88.

ပုရတ္ထိမာယ [Pg.191] ဒိသာယ, သဗ္ဗေသတ္တာ အဝေရိနော;

အဗျာပဇ္ဇာ သုခီနီဃာ, ဟောန္တူတိ တာဝ ဘာဝယေ.

In the eastern direction, may all beings be free from enmity, free from ill-will, happy, and free from distress. Thus should one cultivate.

၈၉.

89.

ပုရတ္ထိမာယ ဒိသာယ, သဗ္ဗေပါဏာတိအာဒိနာ;

ဒွါဒသက္ခတ္တုံ ဘာဝေယျ, သေသာသုပိ အယံနယော.

In the eastern direction, with 'May all living beings...' and so forth, one should cultivate twelve times. This is the method for the remaining directions as well.

၉၀.

90.

စတုဒ္ဒိသာ [Pg.192] နုဒိသာ ဓော, ဥဒ္ဓံ သတ္တာစ ပါဏိနော;

ဘူတာစ ပုဂ္ဂလာ အတ္တ, ဘာဝီ သဗ္ဗေ ထိ ပူရိသာ.

The four directions, the intermediate directions, below, and above—beings and living beings; creatures, individuals, and those with an individual existence; all women and men.

၉၁.

91.

အရိယာ အရိယာ ဒေဝါ, နရာစ ဝိနိပါတိကာ;

အဝေရာ ဗျာပဇ္ဇာ နီဃာ, သုခတ္တာစ ဘဝန္တု တေ.

Noble ones and ignoble ones, deities, humans, and those in states of woe—may they be free from enmity, free from ill-will, free from distress, and happy in themselves.

၉၂.

92.

စတုဒ္ဒိသာ [Pg.193] နုဒိသာ ဓော, ဥဒ္ဓန္တိ ဒသကေဒိသိ;

ဒွါဒသေ တေ ပရိစ္ဆိဇ္ဇ, ဘာဝေယျ ပုဂ္ဂလေ ဗုဓော.

The four directions, the intermediate directions, below, and above—thus the ten directions. Having delimited those twelve categories of beings, the wise one should cultivate towards those individuals.

၉၃.

93.

မေတ္တာ [Pg.194] ဝဿေန တေမေတု, ပဇ္ဇုန္တောဝိယ သဗ္ဗဓိ;

မာကိဉ္စိ ပရိဝဇ္ဇေဟိ, ဧဝံ မေတ္တာ သုဘာဝိတာ.

Let loving-kindness moisten all, like a rain cloud everywhere; do not exclude anyone. Thus is loving-kindness well-developed.

၉၄.

94.

ပဉ္စာ နောဓိ သတ္တောဓိသာ, သိယုံ ဒွါဒသပုဂ္ဂလာ;

န္တု စတူဟေသု ဘာဝေတွာ, အဋ္ဌတာလီသကာ သိယုံ.

There are five boundless and seven delimited applications, making twelve types of individuals. Having cultivated these in four ways, they become forty-eight.

၉၅.

95.

ဒသကေဒိသိ [Pg.195] တာမေတ္တာ, စတုဿတ အသီတိယော;

အဋ္ဌတာလီသာဟိ ပဉ္စ, သတာ ဋ္ဌဝီသ သာဓိကာ.

That loving-kindness in the ten directions makes four hundred and eighty applications; with the forty-eight, the total becomes five hundred and twenty-eight.

၉၆.

96.

ဒုက္ခိတေ [Pg.196] ကရုဏံ ဗြူဟေ, မုဒိတံ သုခိတေ ဇနေ;

မေတ္တာစေဝ ဥပေက္ခာစ, ဥဘော ဥဘောသု ဘာဝိတာ.

One should develop compassion towards the suffering and sympathetic joy towards the happy; loving-kindness and equanimity are to be developed towards both.

၉၇.

97.

ဗြဟ္မဝါသီတိ ဝတ္တဗ္ဗော, တေသွညတရ ဝါသိတော;

ဂန္ဓဘူတေသု သော လောကေ, ဗြဟ္မာဝိယ ဝိရောစတိ.

He is called a 'Brahma-dweller' for having dwelt in any one of these. In this world, among the virtuous, he shines forth like Brahmā.

အပ္ပမာဒါဝဟ ပကိဏ္ဏကနိဒ္ဒေသ

The Miscellaneous Exposition on What Leads to Heedfulness

၁.

1.

သံဝိဇ္ဇန္တိ [Pg.200] ဓ လောကသ္မိံ,ဗဟူ ဇီဝိတကပ္ပနာ;

ဂဟေတွာ ပတ္တ မုဉ္ဆော ယော,ဇီဝိကာနံ သ လာမကော.

In this world are found many ways of making a living. But he who, having taken up the bowl, becomes deluded, is the lowest of all who seek a livelihood.

၂.

2.

သုကုလာစ တဒုပဂါ, ကာမဘောဂါ နပေက္ခိနော;

န ဘယဋ္ဋာ န ဣဏဋ္ဋာ, နေဝ အာဇီဝ ကာရဏာ.

They are from good families and have approached this life accordingly, not longing for sensual pleasures. They have not gone forth out of fear, nor due to debt, nor for the sake of a livelihood.

၃.

3.

နာလံဝ [Pg.201] ဂိဟိနာ ဗြဟ္မ, စရိယာယ အခဏ္ဍိတံ;

ဃရာဝါသော တိသမ္ဗာဓော, ပဗ္ဗဇ္ဇာဝ နိရာလယာ.

It is not possible for a householder to live the holy life completely unbroken. The household life is constricting, whereas the going forth is free from attachments.

၄.

4.

ဘဝပင်္ကာ [Pg.202] ပမုစ္စာမ, တိဝိတ္တိဏ္ဏာ ဘယာနကာ;

ပဋိပတ္တိ ယိမာယာတိ, ကတွာ တဒုပဂါ ဣမေ.

Thinking, 'By this practice we shall be freed from the swamp of existence, having crossed the terrifying floods,' these practitioners have undertaken it.

၅.

5.

ဥတ္တိဋ္ဌေ နပ္ပမဇ္ဇေယျ, ဓမ္မံ စရိတံ သုစရေ;

ဓမ္မစာရီ သုခံသေတိ, အသ္မိံလောကေ ပရမှိစ.

One should arise and not be heedless; one should practice the Dhamma well. A practitioner of the Dhamma dwells happily in this world and in the next.

၆.

6.

သွာဂတာ [Pg.203] ဝတ တေဘိက္ခူ, ပတ္တာ သမ္ဗုဒ္ဓပုတ္တ တံ;

ဂိဟိ ဗန္ဓန ပုစ္ဆိဇ္ဇ, သုခိတာ သာသနေ ရတာ.

Welcome indeed, O bhikkhus! You have attained the state of being sons of the Perfectly Enlightened One. Having severed the householder's bonds, you are happy, delighting in the Dispensation.

၇.

7.

ကတပုည ဝိသေသာဝ, ဧတေ သုလဒ္ဓ ဒုလ္လဘာ;

ဆဋ္ဋေတွာပိ မဟာရဇ္ဇံ, နေဒိသံ လဒ္ဓ မညဒါ.

These are indeed ones who have made special merit, having well-obtained that which is difficult to obtain. Even having renounced a great kingdom, such a thing is not obtained otherwise.

၈.

8.

သွာဂတာ [Pg.204] သုဂတီ ဟောန္တု, မာဒုဂ္ဂတီ ပမာဒိနော;

ဒုဿီလာ စေ ဂမိဿန္တိ, အပါယံ တိဘယာနကံ.

May those who have gone forth well reach a happy destiny; may the heedless not reach a woeful state. For if the immoral go forth, they will go to the threefold terrifying plane of misery.

၉.

9.

ဂိဟိဘောဂါ [Pg.205] ပရီဟိန္နော, သာမညတ္တဉ္စ ဒူဘတော;

ပရိဓံသမာနော ပကိရေတိ, ဆဝါလာတံဝ နဿတိ.

Fallen from the pleasures of a householder and corrupt in his asceticism, he falls into ruin and scatters dust, perishing like a charnel-ground firebrand.

၁၀.

10.

ကုသော ယထာ ဒုဂ္ဂဟိတော, ဟတ္ထမေဝါ နုကန္တတိ;

သာမညံ ဒုပ္ပရာမဋ္ဌံ, နိရယာ ယုပ ကဍ္ဎတိ.

Just as a blade of kusa grass, wrongly grasped, cuts the hand, so the ascetic life, wrongly handled, drags one to hell.

၁၁.

11.

ယံကိဉ္စိ [Pg.206] သိထိလံ ကမ္မံ, သံကိလိဋ္ဌဉ္စ ယံကတံ;

သင်္ကဿရံ ဗြဟ္မစရိယံ, နတံဟောတိ မဟပ္ဖလံ.

Whatever action is slack, whatever deed is defiled, and a holy life lived with reluctance—none of this bears great fruit.

၁၂.

12.

ကရိယာစေ ကရိယာ ဝေနံ, ဒဠှမေနံ ပရက္ကမေ;

သိထိလောဟိ ပရိဗ္ဗဇော, ဘိယျော အာကိရတေ ရဇံ.

If something is to be done, one should do it. One should strive at it firmly. For a lax ascetic stirs up dust all the more.

၁၃.

13.

ဣတိ [Pg.207] ဝုတ္တံ မုနိန္ဒေန, နုဿရံ အနိ ဝတ္တိတော;

သဒါ အလိန စိတ္တေန, စရေယျ ဗုဒ္ဓသာဝကော.

Thus was it spoken by the Lord of Sages; remembering this, unwavering, a disciple of the Buddha should always live with an unslothful mind.

၁၄.

14.

ရာဂံ အသုဘစိန္တာယ, ဒေါသံ မေတ္တာယ ဝါရယေ;

မရဏေန ဓဇံမာနံ, သမ္ဗုဒ္ဓေ တိက္ခ သဒ္ဓိကော.

One should ward off lust by contemplating unattractiveness, hatred by loving-kindness, and conceit by contemplating death, while being of sharp faith in the Perfectly Enlightened One.

၁၅.

15.

အသုဘာ ကာမဝိတက္ကံ, မေတ္တာ ဗျာပါဒ တက္ကိတံ;

ဝိဟိံသံ ကရုဏာယေဝ, နိဝါရေယျ သဒါသတော.

Thoughts of sensuality should be warded off by unattractiveness, thoughts of ill-will by loving-kindness, and cruelty by compassion itself—thus should one always be mindful.

၁၆.

16.

ဗုဒ္ဓါဏတ္တိ [Pg.208] သဒါတီတော, မိစ္ဆာဝိတက္က ပီဠိတော;

ပါပဓမ္မေဟိ သံကိဏ္ဏော, သောနိစ္စာပါယ ဂါမိကော.

One who has always transgressed the Buddha's command, oppressed by wrong thoughts, and filled with evil qualities, constantly goes to a woeful destination.

၁၇.

17.

ဓောဝိတွာ ပတ္တိမလာနိ, ပုနာတိက္ကမ သံဝုတော;

မိစ္ဆာဝိတက္က သဉ္ဆေဒီ, ဒူရော အပါယ ဂါမိတော.

Having washed away the stains of transgression, again restrained from transgression, cutting off wrong thoughts, one is far from the states of loss.

၁၈.

18.

ခီဏာသဝတ္တ [Pg.209] ဗုဒ္ဓတ္တံ, နိယျာနိက န္တရာ ယိကံ;

သီဟနာဒံ စတုဋ္ဌာနေ, ဝေသာရဇ္ဇော ဇိနော နဒိ.

The Buddha, with taints destroyed, realized Buddhahood, which leads to liberation and is without obstacles; the Victor, confident, roared his lion’s roar in the four grounds of confidence.

၁၉.

19.

သီလံ [Pg.210] နိယျာနိကံ နာမ, အာပတ္တိ အန္တရာယိကံ;

အန္တရာယ မနာပဇ္ဇ, နိယျာနေဝ ပတိဋ္ဌတု.

Virtue is called the way out, an offense is an obstruction; not incurring an obstruction, may one be established in the way out itself.

၂၀.

20.

နိယျာနိကာစ [Pg.211] အသုဘာ, သုဘသညာ န္တရာယိကာ;

အန္တရာယ မနာပဇ္ဇ, နိယျာနေဝ ပတိဋ္ဌတု.

Contemplation of unattractiveness leads to liberation, while perceptions of beauty are an obstruction. Not incurring an obstruction, may one be established in the way out itself.

၂၁.

21.

နာနာပတ္တိ [Pg.212] ပကိဏ္ဏောပိ, ပါရာဇိကာ ဝသေသကော;

သော မိတျတ္တ ပဏီဓီဟိ, လဇ္ဇီယေဝ ဝိသောဓကော.

Though stained by various offenses, with even a Pārājika offense remaining, one who is conscientious and has firm resolves is indeed a purifier.

၂၂.

22.

အလဇ္ဇီကမ္မ ကိဏ္ဏောပိ,သံဝေဇေတွာ သုမိတ္တိကော;

လဇ္ဇီယေဝ ဝိသောဓေန္တော,မတကောဝ အသောဓကော.

Even if filled with shameless deeds, having felt compunction, one becomes endowed with good friends. The conscientious one indeed purifies himself; the shameless one, like a corpse, is unpurified.

၂၃.

23.

ယော [Pg.213] ပုဗ္ဗေဝ ပမဇ္ဇိတွာ, ပစ္ဆာသော နပ္ပမဇ္ဇတိ;

သောမံ လောကံ ပဘာသေတိ, အဗ္ဘာမုတ္တောဝစန္ဒိမာ.

He who was formerly heedless but is later not heedless, illuminates this world like the moon freed from a cloud.

၂၄.

24.

ဓုရံကတွာ [Pg.214] ဓိပတယော, ယော ပုညေသု ပရက္ကမေ;

တဿ နိယျာနိကံ ကမ္မံ, ကိံနာမကံ နသိဇ္ဈတေ.

For those leaders who, having taken up the burden, strive in meritorious deeds, how could their action that leads to liberation not succeed?

၂၅.

25.

ပစ္စတေ [Pg.215] မုနိနော ဘတ္တံ, ထောကံထောကံ ဃရေဃရေ;

ပိဏ္ဍိကာယေဝ ဇီဝန္တု, မာပဇ္ဇန္တု အနေသနံ.

The sage's food is prepared little by little, from house to house. Let them live on alms-gathering itself, and not fall into improper seeking.

၂၆.

26.

ဓောဝေယျာ ပတ္တိမဂါနိ, ဝုဋ္ဌာန ဒေသနမ္ဗုဟိ;

သံဝရိဿန္တိ စိတ္တေန, သီလံ ဓောတဿ နိမ္မလံ.

They should wash away the stains of transgression with the water of rising from an offense and confessing it. They will restrain themselves with their mind, and the virtue of one so cleansed will be stainless.

၂၇.

27.

ဗုဒ္ဓါဏာတိက္ကမာပတ္တိ[Pg.216], နိဂ္ဂဟေ ရာဂဒေါသကေ;

နတ္ထိ သဉ္စိစ္စ အာပတ္တိ, လဇီဝ သော ပဝုစ္စတိ.

Transgression of the Buddha's command is an offense. Yet, in the suppression of greed and hatred, there is no intentional offense; such a one is called conscientious.

၂၈.

28.

ဝါဏိဇ္ဇ ကသိကာဒီဟိ, နာဟာရေဋ္ဌိ ဓသာသနေ;

ဓုရ ဒွယံဝ ကိစ္စံ တံ, နာညကိစ္စေဟိ ဟာပယေ.

In this Dispensation, one should not seek sustenance through trade, farming, and the like. The twofold burden is the true duty; one should not neglect it for other tasks.

၂၉.

29.

နိဂ္ဂဏှေယျ [Pg.217] သကံစိတ္တံ, ကိဋ္ဌာဒိံ ဝိယ ဒုပ္ပသုံ;

သတိမာ သမ္ပဇာနောစ, စရေ သဗ္ဗိရိယာပထေ.

One should control one's own mind, as a goad controls a poorly trained animal; mindful and clearly comprehending, one should conduct oneself in all postures.

၃၀.

30.

ယထာ [Pg.218] ထမ္ဘေ နိဗန္ဓေယျ, ဝစ္ဆံ ဒမံ နရော ဣဓ;

ဗန္ဓေယျေဝံ သကံစိတ္တံ, သတိယာ ရမ္မဏေ ဒဠှံ.

Just as a man here would tether a calf to a post to be tamed, even so should one firmly bind one's own mind with mindfulness to an object of meditation.

၃၁.

31.

အဓိသီလာဓိစိတ္တာနံ, အဓိပညာယ သိက္ခနံ;

ဘိက္ခု ကိစ္စတ္တယံ ဧတံ, ကရောန္တောဝ သုဘိက္ခုကော.

The training in higher virtue, higher mind, and higher wisdom—these are the threefold duties of a monk. One who fulfills them is truly a good monk.

၃၂.

32.

ပဉ္စာဋ္ဌ [Pg.219] ဒသ သီလာနိ, နာဓိသီလံ တဒုတ္တရိ;

ပါတိမောက္ခံ အဓိသီလံ, ပဗ္ဗတာ ဓိက မေရုဝ.

The five, eight, or ten precepts are not the higher virtue, nor what is superior to it; the Pātimokkha is the higher virtue, as Mount Meru is higher than other mountains.

၃၃.

33.

ပါတိမောက္ခံ [Pg.220] ဝိသောဓေန္တော, အပ္ပေဝ ဇီဝိတံ ဇဟေ;

ပညတ္တံ လောကနာထေန, နဘိန္ဒေ သီလသံဝရံ.

While purifying the Pātimokkha, one might even give up one's life; one should not break the restraint of virtue laid down by the Protector of the World.

၃၄.

34.

သီလေနာ တိက္ကမံ ထုလ္လံ, ပရိယုဋ္ဌံ သမာဓိနာ;

ပညာယာ နုသယံ သဏှံ, ကိလေသံ ဘိက္ခု ဘိန္ဒတိ.

A monk shatters defilement: the gross transgression through virtue, obsession through concentration, and the subtle latent tendency through wisdom.

၃၅.

35.

သာသနဿာဒိ [Pg.221] သီလံဝ, မဇ္ဈေ တဿ သမာဓိဝ;

ပညာဝ ပရိယောသာနံ, ကလျာဏာဝ ဣမေတယော.

Virtue is indeed the beginning of the Dispensation, concentration is its middle, and wisdom is its culmination—these three are truly excellent.

၃၆.

36.

မဟာပုညေ [Pg.222] ဌိတံ သီလံ, သမာဓိ အပ္ပနာ ဂတံ;

စတုမဂ္ဂ ယုတာ ပညာ, ဧတံ သိက္ခတ္တယံ မတံ.

Virtue established in great merit, concentration that has reached absorption, and wisdom endowed with the four paths—this is considered the threefold training.

၃၇.

37.

သီလနလက္ခဏံ သီလံ, ဒုဿီလျ ဓံသနံ ရသံ;

ဟိရောတ္တပ္ပ ပဒဋ္ဌာနံ, သုစိ ပစ္စုပဋ္ဌာနကံ.

The characteristic of virtue is moral conduct, its function is destroying bad conduct, its proximate cause is shame and fear of wrongdoing, and its manifestation is purity.

၃၈.

38.

သသီလဂုတ္တိ [Pg.223] နာထောစ, ဒုန္နိဂဟော ဝိသာရဒေါ;

ဓမ္မဋ္ဌီတီတိ ပဉ္စေတေ, ဂုဏာ ဝေနယိကေ မတာ.

Guarded by virtue and a protector, hard to censure yet skilled, and firm in the Dhamma—these five qualities are considered to belong to one trained in the Vinaya.

၃၉.

39.

အာဒိ [Pg.224] ကလြာဏ သံဝေဒီ, သီလမတ္တဋ္ဌ ဘိက္ခဝေါ;

ဥဒ္ဓံ ကလျာဏ လာဘာယ, အလိနော အနိဝတ္တိကော.

Knowing the good from the beginning, monks established for the sake of virtue are unslothful and unretreating for the sake of gaining the higher good.

၄၀.

40.

ဓောဝိတွာ ပတ္တိမလာနိ, ဝုဋ္ဌာန ဒေသန မ္ဗုဟိ;

သုဒ္ဓသီလေ ဌိတောယေဝ, ဧဝံ စိန္တေယျ ပညဝါ.

Having washed away the stains of transgression with the water of rising from an offense and confessing it, established in pure virtue, thus should the wise one reflect.

၄၁.

41.

သမ္ပုဒ္ဓေါရသ [Pg.225] ပုတ္တာဝ, ဗုဒ္ဓုရောဇာ နုဿာဝနာ;

သမ္ဘူတာ ပိတု ဒါယာဒါ, ပုတ္တာနာမ သဘာဝတော.

Like true sons born from the breast of the Enlightened One, nourished by the essence of the Buddha's teaching, born as heirs to the Father, they are called sons by their very nature.

၄၂.

42.

ခီရံ ပိတွာဝ ဇီဝန္တိ, ဇာတာပိ ဣဓ ပုတ္တကာ;

ပရိယတ္တိ ဇိနက္ခီရံ, ပိတွာဝ ဇိနပုတ္တကာ.

Just as children born here live by drinking milk, so the sons of the Victor live by drinking the milk of the Victor's teaching.

၄၃.

43.

ဒါယောစ [Pg.226] နာမ ဗုဒ္ဓဿ, ဓမ္မာမိသ ဝသာဒွိဓာ;

မဂ္ဂဉာဏာ ဒယော ဓမ္မော, စတ္တာရော ပစ္စယာမိသာ.

The Buddha's heirs are indeed of two kinds: by way of Dhamma and material things. The Dhamma is path-knowledge and so forth, and the four requisites are the material things.

၄၄.

44.

စိရ မာမိသ ဒါယာဒါ, ရာဇပူဇာဒိ ဂါဟိနော;

ဒါယာ မိဿဂ္ဂဟံ နိစ္ဆိ, သဒ္ဓမ္မ ဂရုကော ဇိနော.

For a long time there have been heirs of material things, receivers of honors from kings and so forth. The Victor, who esteems the true Dhamma, determined the non-acceptance of the material inheritance.

၄၅.

45.

လက္ခ [Pg.227] ကပ္ပ စတုဿင်္ချ, ကာလံ ဝိစိတ နိစ္စိတံ;

ဓမ္မဒါယံ နဝိန္ဒမှာ, ဗုဒ္ဓပုတ္တာပိ ယေမယံ.

For four asaṅkhyas and a hundred thousand aeons of time, it was pondered and accumulated; yet we have not obtained the inheritance of the Dhamma, even though we are sons of the Buddha.

၄၆.

46.

ဗုဒ္ဓဝါရိတ ဒါယာဒါ, သဒ္ဓမ္မဒါယ ဗာဟိရာ;

ပုတ္တာပိ သတ္ထုဒါသာဘာ, ဘုတ္တမတ္တာ ဟိ ဒါသကာ.

Heirs forbidden by the Buddha are outside the inheritance of the true Dhamma. Even though they are sons, they are like servants of the Teacher, for servants are merely those who have eaten their fill.

၄၇.

47.

ဘဒ္ဒန္တ [Pg.228] ရာဟုလဿေဝ, ဒါယံ နောပိ အဒါ ဇိနော;

နာဒိယိမှာ ပမာဒါယ, တံ ဒါယံ ကုသလန္တကံ.

The Victor did not give the material inheritance even to Venerable Rāhula; yet we, due to heedlessness, have not accepted that inheritance which leads to the wholesome.

၄၈.

48.

ဓမ္မဒါယာဒါ မေဘိက္ခဝေ တုမှေဘဝထ,မာအာမိသ ဒါယာဒါ;

ဣတိ ဝုတ္တံ မုနိန္ဒေန,သာဝကေသု ဒယာဝတာ.

"O bhikkhus, be my heirs of the Dhamma, not my heirs of material things." Thus was it spoken by the Lord of Sages, who is compassionate toward his disciples.

၄၉.

49.

ဣမာယ [Pg.229] ဗုဒ္ဓဝါစာယ, ဗုဒ္ဓသန္တက တံ သရေ;

ဒွိန္နံ အာမိသအ ဒါယာဒ, ဘာဝဿစ နိဝါရဏံ.

By this word of the Buddha, one should remember that which belongs to the Buddha: the prevention of the state of being an heir of material things for both.

၅၀.

50.

ရဇ္ဇေ စဏ္ဍာလပုတ္တာဝ, သဒ္ဓမ္မစက္က ဝတ္တိနော;

ပုတ္တာ ဟောန္တာပိ ဒါယေသ္မိံ, နိရာသာ တိဝ နိန္ဒိတာ.

Like the sons of an outcaste in a kingdom, though they are sons in the inheritance, they are despised and without hope; in contrast are the turners of the wheel of the true Dhamma.

၅၁.

51.

မိစ္ဆာဇီဝ [Pg.230] သမာပန္နာ, အစ္စာသာ ပစ္စယာမိသေ;

မဟာဇာနီယ သမ္ပတ္တာ, မောဃကတွာ တိဒုလ္လဘံ.

Engaged in wrong livelihood, with excessive desire for material requisites, having come to great loss, they make vain that which is exceedingly rare to obtain.

၅၂.

52.

ဂိဟိကာမေ [Pg.231] ပဟာယာဂေါ, ပရဝန္တောသု လဂ္ဂိတော;

ဂင်္ဂါတိဏ္ဏော တဠာကမှိ, နိမုဂ္ဂေါဝါ တိနိန္ဒိတော.

Having abandoned household sensual pleasures, one is yet attached to the possessions of others; like one who has crossed the Ganges only to drown in a pond, one is greatly despised.

၅၃.

53.

စီဝရေ [Pg.232] ပိဏ္ဍပါတေစ, ပစ္စယေ သယနာသနေ;

ဧတေသု တဏှ မာကာသိ, မာလောကံ ပုနရာဂမိ.

In robes, almsfood, requisites, lodging, and seats—in these do not create craving, lest you return again to this world.

၅၄.

54.

ဣတိဝုတ္တာ နုသာရေန, ပစ္စဝေက္ခဏ သုဒ္ဓိယာ;

အာမိသေသု ဟနေ အာသံ, ပုတ္တမံသု ပမံ သရံ.

In accordance with what has been said, through the purity of reflection, one should destroy desire for material things, remembering the simile of the son's flesh.

၅၅.

55.

သေယျော [Pg.233] အယောဂုဠော ဘုတ္တော,တတ္တော အဂ္ဂိသိခူပမော;

ယဉ္စေ ဘုဉ္ဇေယျ ဒုဿီလော,ရဋ္ဌပိဏ္ဍံ အသညတော.

Better to have eaten a ball of iron, heated and like a flame of fire, than that one who is immoral and unrestrained should eat the alms-food of the land.

၅၆.

56.

ဣတိဝုတ္တံ [Pg.234] နုစိန္တေန္တော, ဝဇ္ဇေ ဒုဿီလ ဘာဝတော;

သီလေ ဌိတောဝ ဘုဉ္ဇေယျ, မာဒိတ္တ ဂုဠကံ ဂိလိ.

Reflecting thus on what has been said, one should avoid the state of immorality. Established in virtue, one should eat as though swallowing a blazing ball.

၅၇.

57.

အန္နာန မထော ပါနာနံ,ခါဒနီယာန မထောပိ ဝတ္ထာနံ;

လဒ္ဓါန သန္နိဓိံ ကရိယာ,နစ ပရိတ္တသေ တာနိ အလဘမာနော.

Of foods and drinks, of edibles and also of clothes—having obtained them, one should not make a store, nor should one be anxious when not obtaining them.

၅၈.

58.

အညာဟိ [Pg.235] လာဘုပနိသာ, အညာ နိဗ္ဗာန ဂါမိနီ;

သက္ကာရံ နာဘိနန္ဒေယျ, ဝိဝေက မနုဗြူဟယေ.

Indeed, one path is for worldly gain, another leads to Nibbāna; one should not delight in honor, but should cultivate seclusion.

၅၉.

59.

အကတွာ [Pg.236] အာမိသေ အာသံ,သဒ္ဓမ္မေယေဝ အာသိကော;

အပ္ပမတ္တော သမာရဒ္ဓေါ,ဓမ္မဒါယံ လဘိဿတိ.

Having no desire for material things, devoted solely to the true Dhamma, heedful and resolute, one will obtain the inheritance of the Dhamma.

၆၀.

60.

ပရိယတ္တိံ ဝိနာ သေယျံ, နလဘန္တိ ဗုဓာအပိ;

သေယျတ္ထိကောဝ သိက္ခေယျ, နေဝ ပူဇာဒိ ကာရဏာ.

Without scriptural learning, even the wise do not obtain what is better. One who desires what is better should train, and not for the sake of offerings and so forth.

၆၁.

61.

ဘဝနိဿရဏတ္ထံဝ[Pg.237], သိက္ခေ နာ လဂ္ဂဒူပမော;

တထူပမာယ သိက္ခန္တော, အပါယေသု ပတိဿတိ.

One should train for the sake of escaping from existence, not like a decoy. One who trains in such a manner will fall into the woeful states.

၆၂.

62.

သိက္ခိတေန အမာနတ္ထံ, နသာဓု မာနထဒ္ဓိကော;

မုဒုဘာဝါယ သိက္ခိတွာ, ဒမေန္တော မုဒုကော ဘဝေ.

Training is for the sake of non-conceit; it is not good to be stiff with conceit. Having trained for gentleness, by taming oneself one should become gentle.

၆၃.

63.

ရာဂံ [Pg.238] ဒေါသံ ဓဇံမာနံ, သိက္ခန္တောပိ ဝိဝဇ္ဇယေ;

ဒဟရာပိ ဟိ မိယျန္တိ, နတ္ထိ ဝဿဂ္ဂတော မတံ.

Lust, hatred, and the banner of conceit—one should abandon them even while training. For even the young die; death is not determined by the number of one's years.

၆၄.

64.

သဒ္ဓံတိက္ခေယျ ဗုဒ္ဓေန, ရာဂံ အသုဘ စိန္တယာ;

မရဏေန ဓဇံမာနံ, ဒေါသံ မေတ္တာယ ဝါရယေ.

One should sharpen faith through the Buddha, counter lust with contemplation of the unattractive, subdue the banner of conceit with mindfulness of death, and ward off hatred with loving-kindness.

၆၅.

65.

ဧတေဟိ [Pg.239] စတုရက္ခေဟိ, ဂန္ထံ သိက္ခေယျ သံ ဝုတော;

သိက္ခန္တဿေဟိ ရက္ခေဟိ, နကောစိ သံကိလေသိကော.

Guarded by these four safeguards, one who is restrained should study the texts. For one who trains with these safeguards, there is no defiler.

၆၆.

66.

ဗုဒ္ဓဝါစမ္ပိ [Pg.240] သဇ္ဈာယ, ဧတေပိ မနသီကရ;

ဝုတ္တော ဓမ္မဝိဟာရီတိ, ဧဒိသော သာသနေ ဝရော.

Recite the word of the Buddha, and bear these things in mind. Such a one is called a 'Dweller in the Dhamma' and is excellent in the Dispensation.

၆၇.

67.

ဂရူန မုပဒေသေန,စတုရက္ခော သုသီလဝါ;

အပ္ပဿုတောပိ ပါသံသော,ဘိယျောယေဝ ဗဟုဿုတော.

By the instruction of teachers, one is guarded in four ways and virtuous. Even one of little learning is then praiseworthy; how much more so one who is greatly learned.

၆၈.

68.

သာတံ [Pg.241] သေဝက္ခဏေဝပ္ပံ, တံဟေတွာ နန္တာဒုက္ခန္တိ;

ဓီရော အာသံ ဟနေ ကာမေ, ခုရဓာရမဓူပမေ.

There is little pleasure in the moment of indulgence, and because of that, endless suffering. The wise person should destroy desire for sensual pleasures, which are like honey on a razor's edge.

၆၉.

69.

ယောဓ ကာမေ သုခံမညိ,န သော ဒုက္ခာ ဝိမုစ္စတိ;

မာတာဟိ ဗျဂ္ဃ မနွေန္တော,ဝဆော မုတ္တော ကထံဘယာ.

Whoever here considers sensual pleasures to be happiness is not released from suffering. Like a calf, released from its mother, that follows a tigress—how can it be free from fear?

၇၀.

70.

တိရစ္ဆာ [Pg.242] ပေတ လဒ္ဓဗ္ဗေ, နာသံ ကာမသုခေ ကရေ;

ဘာယိတဗ္ဗ သုခံ တဉှိ, တသ္မိံ လဂ္ဂါ မဟာတပါ.

In that which is obtainable even by animals and spirits, one should have no desire for sensual pleasure. Indeed, that pleasure is to be feared, for great torment is attached to it.

၇၁.

71.

လဒ္ဓါ ကာမသုခံ ဗာလာ, ပမောဒန္တိ နပဏ္ဍိတာ;

ပသုပက္ခီဘိ လဒ္ဓဗ္ဗံ, အနန္တဒုက္ခ ကာရဏံ.

Having gained sensual pleasure, fools rejoice, but not the wise. It is obtainable even by beasts and birds and is the cause of endless suffering.

၇၂.

72.

လဒ္ဓါ [Pg.243] ဓမ္မရတိံဝိညူ, မောဒန္တိ န အပဏ္ဍိတာ;

အနောမ သတ္တ ပရိဘောဂံ, ဘဂနိဿရဏာဝဟံ.

Having attained delight in the Dhamma, the wise rejoice, but not the unwise. It is the excellent enjoyment of noble beings, which brings liberation from existence.

၇၃.

73.

ဟီနကမ္မံ [Pg.244] ပဋိစ္ဆန္နံ, ကာမဿာဒံ နပတ္ထယေ;

ဓမ္မေ ပီတိဉ္စ ပါမောဇ္ဇံ, ပတ္ထေယျ သာဓုသမ္ပတော.

One should not, having concealed a base deed, seek the taste of sensual pleasure; one who is well-endowed with virtue should seek joy and gladness in the Dhamma.

၇၄.

74.

ပရိဂ္ဂဏှန္တိ ယေကာမေ, ဟိံ သန္တိတေ တဒတ္ထိကာ;

ပရိစ္စတ္တံ န ဟိံ သန္တိ, မုတ္တံ ဝဏ္ဏေန္တိ သာဓဝေါ.

Those who grasp at sensual pleasures, desiring them, do harm. The virtuous praise the one who has renounced, who is liberated and does not harm.

၇၅.

75.

နိစ္စုပက္ကမ္မ [Pg.245] ပုဋ္ဌောပိ, ကာယော ဝေရီဝသာ နုဂေါ;

အစိရံယေဝ ဘူသာယီ, ယုတ္တောဝ တ မုပေက္ခိတုံ.

Though nourished with constant effort, this body, subject to the sway of an enemy, will soon indeed lie upon the earth. It is fitting to disregard it.

၇၆.

76.

ရက္ခိတောပိ အဂုတ္တောဝ, ကာယော ဘယမုခေ ဌိတော;

တသ္မာ ကာယ မုပေက္ခိတွာ, စရေဓမ္မ မဆမ္ဘိတော.

Though guarded, this body is indeed unguarded, standing in the mouth of danger. Therefore, having disregarded the body, one should live the Dhamma without fear.

၇၇.

77.

ပုဋ္ဌော [Pg.246] ပုဋ္ဌောပိ ယံကာယော, ဘုဝိ ရောဂါသယီသယီ;

ကတံကတံ မုဓာတော န, တဒတ္ထံ ဒုစ္စရေ စရေ.

Though nourished again and again, this body, a nest of disease, will lie upon the earth. What has been done for it is in vain; for its sake, one should not engage in misconduct.

၇၈.

78.

ပါပံ [Pg.247] ကရောတိ ယောဗာလော,ပုဋ္ဌုံ ကာယံ တိဒုဗ္ဘရံ;

ဘူမျံ ကာယံ ဌပေတွာန,အနာထော သော အပါယိကော.

The fool who commits evil while nourishing the body, which is so hard to support, having laid the body on the earth, is left helpless, destined for the plane of misery.

၇၉.

79.

ဝေရီဝသာ နုဂံ ကာယံ,ဗာလော ပေါသေတိ ဒုစ္စရော;

ပေါသေန္တော နိရယေ ပက္ကော,ကာယော ဘူမျံ ဝိကာရဂူ.

The fool nourishes the body, which is subject to the sway of an enemy and hard to tend. While nourishing it, he ripens in hell; the body on the earth goes to ruin.

၈၀.

80.

ပါပံ [Pg.248] မာကရ ကာယတ္ထံ, ကာယော ဝေရီ ဝသာနုဂေါ;

ဘူမျံ သေဿတိ ဝေကာရီ, ပါပိကော နိရယံ ဂတော.

Do not commit evil for the sake of the body; the body is subject to the sway of an enemy. Disfigured, it will lie upon the earth, and the evildoer goes to hell.

၈၁.

81.

အမယှံ မယှသညာယ,ကာယံ ရောဂဝသာနုဂံ;

ပေါသံ ပတ္တော မဟာဇာနိံ,နောကာသော ဓမ္မ မိက္ခိတုံ.

Perceiving as 'mine' the body, which is not one's own and is subject to the sway of disease, one who nourishes it attains great loss, having no opportunity to see the Dhamma.

၈၂.

82.

ကာယာပေက္ခာယ [Pg.249] နောကာသော,ဓမ္မံ ဒဋ္ဌုံ ရဟောဂတော;

ဥပေက္ခာယေဝ ဩကာသော,ဒုက္ခိတာ မှ အပေက္ခယာ.

For one attached to the body, there is no opportunity to see the Dhamma, even when gone to solitude. Opportunity is found in equanimity alone. Through attachment, we are afflicted.

၈၃.

83.

စိတ္တ [Pg.250] သံသောဓကာ ပက္ကာ, ကာယသံသောဓကာ နဝါ;

သောဓေ စိတ္တံဝ ပက္ကတ္ထံ, နကာယံ ဘဝဘီရုကော.

The purification of the mind is a mature practice; the purification of the body is a novice one. One who fears existence should purify the mind, which is mature, and not the body.

၈၄.

84.

စိတ္တသင်္ခရဏံ [Pg.251] သာဓု, တံ သင်္ခတံ ပဘဿရံ;

နသာဓု ကာယသင်္ခါရော, သင်္ခတောပျသုဘောဝ သော.

Good is the cultivation of the mind; that which is cultivated is radiant. Not good is the adornment of the body; though adorned, it is indeed impure.

၈၅.

85.

သဘာဝ မလိနံ ကာယံ, နိမ္မလာယ ကထံ ကရေ;

အာဂန္တုမလိနံ စိတ္တံ, သက္ကာ ကာတုံ သုနိမ္မလံ.

The body is naturally impure; how can it be made pure? The mind, defiled by adventitious impurities, can be made perfectly pure.

၈၆.

86.

အာဓိဗျာဓိ [Pg.252] ပရောတာယ, အဇ္ဇသွေဝါ ဝိနာသိနာ;

ကောဟိနာမ သရီရာယ, ဓမ္မာပေတံ သမာစရေ.

For the sake of this body, afflicted by mental and physical suffering, perishing today or tomorrow, who indeed would live a life devoid of the Dhamma?

၈၇.

87.

သဘာဝဇေဂုစ္ဆံ ကာယံ, သောဘေတုံနေဝသက္ကုဏေ;

စိတ္တံ ဝါ လင်္ကတံ သောဘံ, သီလာဒိ ဂန္ဓဝါသိတံ.

The body, by nature repulsive, can never be made beautiful. But the mind, when adorned, shines, perfumed with the fragrance of virtue and other such qualities.

၈၈.

88.

သစေ [Pg.253] ဘာယထ ဒုက္ခဿ, သစေ ဝေါ ဒုက္ခ မပ္ပိယံ;

မာကတ္ထ ပါပကံ ကမ္မံ, အာဝိဝါ ယဒိဝါ ရဟော.

If you fear suffering, if suffering is displeasing to you, do not commit an evil deed, whether openly or in secret.

၈၉.

89.

ကိလေသာ ဂန္တုမလံစိတ္တံ, ပဘဿရ သဘာဝိကံ;

တဒါဂန္တုမလံ ဓောဝ, စိတ္တံ ဓောတေ ပဘဿရံ.

Defilements are an adventitious stain; the mind is naturally radiant. Wash away that adventitious stain; when washed, the mind is radiant.

၉၀.

90.

ကိလေသာ [Pg.254] ဂန္တုမလံစိတ္တံ, ဥပက္ကမေန သောဓယေ;

သုဝိသုဒ္ဓ မနာယေဝ, ဥတ္တရိံသု ဘဝဏ္ဏဝါ.

Defilements are an adventitious stain on the mind; one should purify it through effort. With a mind thus exceedingly pure, they have crossed the ocean of existence.

၉၁.

91.

ကာယေ မလမုပေက္ခာယ, စိတ္တေ မလံဝ ဓောဝတု;

စိတ္တေ ဟိ နိမ္မလေသန္တော, ပူတိကာယောပိ ပူဇိတော.

Disregarding the impurity of the body, let one wash away the impurity of the mind. For when the mind is pure and at peace, even one with a putrid body is revered.

၉၂.

92.

ကာယရောဂံ [Pg.255] တိတိက္ခာယ, စိတ္တရောဂံ စိကိစ္ဆတု;

သုခိတော ကာယရောဂီပိ, စိတ္တေ နိရာမယေ သတိ.

With patience for bodily sickness, let one treat the sickness of the mind. Even one who is sick in body is happy, when the mind is free from affliction.

၉၃.

93.

ကာယရောဂေ ဗဟူ ဝေဇ္ဇာ, ဗုဒ္ဓုတ္တိဝ မနောဂဒေ;

ဣဓာပိ ကာယိကော သန္တော, အနန္တာဝ မနောရုဇာ.

For bodily disease there are many physicians; for mental disease, there is only the Buddha, it is said. Here, bodily pain has an end, but mental anguish is indeed endless.

၉၄.

94.

သီသဒဍ္ဎ [Pg.256] မုပေက္ခာယ, နိဗ္ဗာတု ရာဂပါဝကံ;

ခိပ္ပံ အသုဘ သညာယ, နိစ္စဒဍ္ဎံ ဘဝေဘဝေ.

Disregarding even a burning head, let one extinguish the fire of passion—which burns constantly in existence after existence—quickly, with the perception of unattractiveness.

၉၅.

95.

သုဘာယ ဥဋ္ဌိတံ ရာဂံ, အသုဘာယ နိဝါရယေ;

သောရာဂေါ သာဒိတံ ဇန္တုံ, စတွာပါယံ နယိဿတိ.

Lust that has arisen from the perception of the beautiful, one should restrain with the perception of the unattractive. That lust, when indulged, will lead a being to the four planes of misery.

၉၆.

96.

ပဏ္ဍိတာနံ [Pg.257] မလံ မာနော, သောတ္တုက္ကံသေန ပါကဋော;

မာခေါ အတ္တာန မုက္ကံသေ, မာဝိဘာဝေ သကံမလံ.

Conceit is the stain of the wise, made manifest through self-exaltation. Do not exalt yourself; do not reveal your own stain.

၉၇.

97.

ဂုဏံ ပဋိစ္စ ဂုဏီနံ, အဟံမာနော သမုဋ္ဌဟေ;

မရဏံ အနုစိန္တာယ, ဓဇံမာနံ နိပါတယ.

'I'-conceit may arise in those with qualities, in dependence on their qualities. By contemplating death, cast down the banner of conceit.

၉၈.

98.

ဧကော [Pg.258] ကာယဝိဝေကေသီ, ကတွာ ကိလေသနိဂ္ဂဟံ;

ဝသေ စိတ္တဝိဝေကေသီ, ဥဘော ပဓိ ဝိဝေကာဒါ.

Alone, seeking bodily seclusion, having subdued the defilements, one should dwell seeking mental seclusion. Both lead to seclusion from the attachments of existence.

၉၉.

99.

အဒိဋ္ဌေ အသုတေ ဌာနေ, ဝသေယျ မောစနတ္ထိကော;

အဿာဒံဟိ နိဝါရေတုံ, ဒိဋ္ဌေ သုတေ တိဒုက္ကရံ.

One who seeks liberation should dwell in a place unseen and unheard, for it is very difficult to restrain delight in what is seen and heard.

၁၀၀.

100.

အဒိဋ္ဌေ [Pg.259] အသုတေ ရညေ, ဝသေယျိ န္ဒြိယဂေါပကော;

ဝါရေတုံ ဝိသယာကိဏ္ဏေ, စက္ခုသောတံ တိဒုက္ကရံ.

A guardian of the senses should dwell in a forest unseen and unheard. It is very difficult to restrain the eye and ear when they are crowded with sense objects.

၁၀၁.

101.

ရာဂံ အသတိ ဥပ္ပန္နံ, သန္တာဘုဇေန ဝါရယေ;

ဗာဟိရေ ရာဂ မုပ္ပန္နံ, အန္တော အသုဘစိန္တယာ.

Lust that has arisen in the absence of mindfulness, one should restrain with a calm mind. Lust that has arisen regarding an external object, one should counter internally with contemplation of unattractiveness.

၁၀၂.

102.

ရာဂံ [Pg.260] ဆိန္ဒာတိ ဗုဒ္ဓါဏံ, သရံ ဘိက္ခု ရဟောဂတော;

ပဿံ ကာယေဓ ဇေဂုစ္ဆံ, လဘေယျာ သိဋ္ဌမောစနံ.

A monk gone to solitude, remembering the Buddhas' teaching, 'Cut off lust!', and seeing the repulsiveness here in this body, would attain the desired liberation.

၁၀၃.

103.

ကာယံ အသုဘတောပဿ, ကလ္လကာလေဝ ဒဿနံ;

မောဃံ ကာလံ နခီယေယျ, ဘဝေယျုံသွေပိအာတုရာ.

Regard the body as unattractive, a sight like a skeleton; do not waste time, for even tomorrow people may be sick.

၁၀၄.

104.

ကာယံ [Pg.261] ဇေဂုစ္ဆတောပဿ, ဗာလျန္တော ပစ္စဝေက္ခိယ;

အာဒေါ ကိဉ္စိ ဇိဂုစ္ဆာယ, ဇိဂုစ္ဆေယျာယတိံ ဘုသံ.

Reflecting on the body's repulsiveness, having considered it from childhood onwards, one should feel some disgust at first, and then feel great disgust in the future.

၁၀၅.

105.

ကာယာဒိနဝ မိက္ခေယျ, ဒါနိ ကိဉ္စိပိ ဒဿနံ;

အာယတိံ မဂ္ဂလာဘာယ, ဘဝေယျ ဥပနိဿ ယော.

One should reflect on the body's faults, seeing them even a little now. For the future attainment of the path, let this be a supporting condition.

၁၀၆.

106.

ဣတ္ထီန [Pg.262] မင်္ဂမင်္ဂါနိ, နပဿေယျ နစိန္တယေ;

တဒါသာ ဥဘတော ဘဋ္ဌာ, သုဂတျာ သာသနာပိစ.

One should not look at nor think about the various limbs of women. Those with such desire are lost to both a good destination and the Dispensation.

၁၀၇.

107.

ဣတ္ထိရူပ သရာကဍ္ဎာ, ဘဋ္ဌာ ဗဟူဝ သာသနာ;

ဣဟာပိ ဒုက္ခိတာ ဟုတွာ, တေ ပေစ္စ အတိဒုက္ခိနော.

Many, drawn by lust for a woman's form, have fallen from the Dispensation. Even here they become miserable, and after death, they are exceedingly miserable.

၁၀၈.

108.

ပုံမနော [Pg.263] ပရိယာဒါယ, ဣတ္ထိရူပသရာ ဌိတာ;

တဿမ မည မေကမ္ပိ, နဝိဇ္ဇတေဝ သဗ္ဗဓိ.

Lust for a woman's form overcomes the mind of man. I think not even one is found anywhere who is not ensnared.

၁၀၉.

109.

သလ္လပေ [Pg.264] အသိဟတ္ထေန, ပိသာစေနာပိ သလ္လပေ;

အာသဒေ အာသိဝိသေပိ, အဂ္ဂိက္ခန္ဓေပိ အာသဒေ;

နတွေဝ မာတုဂါမေန, ဧကေကာယ သုပေသလော.

One may converse with a man holding a sword, or even with a demon; one may approach a venomous snake, or even a mass of fire. But a virtuous one should never indeed be with a woman alone.

၁၁၀.

110.

ကာမံ အသုဘစိန္တာယ, ဗျာပါဒံ သ္နေဟစေတသာ;

ဝိဟိံသံ ကရုဏာယေဟိ, ဝိတက္ကဂ္ဂီ တယောသမေ.

Calm sensual desire with contemplation of the unattractive, ill will with a mind of loving-kindness, and cruelty with compassion; thus pacify the three fires of thought.

၁၁၁.

111.

အသမေတ [Pg.265] ဝိတက္ကဂ္ဂီ, ထုသရာသိမှိ ခါဏုဝ;

အထိရာ သာသနေ တာပီ, တေပစ္ဆာအတိတာပိနော.

Uncalmed fires of thought are like a firebrand in a pile of chaff. The unsteady ascetics in the Dispensation are exceedingly tormented hereafter.

၁၁၂.

112.

အသုဘာ [Pg.266] ပဂမေ လောကာ, တံ မေတ္တာယုပသင်္ကမေ;

သုဘာဝိတာဟိ ဧတာဟိ, ဇဟေလောကေ ပိယာပိယံ.

The world turns away from the unattractive; one should approach it with loving-kindness. Having well cultivated these two, one abandons what is liked and disliked in the world.

၁၁၃.

113.

ဂတဋ္ဌိတာဒေါ ဥပ္ပန္နေ, ဝိတက္ကဂ္ဂီ တယော သမေ;

အာတာပီ ပဟိတတ္တောတိ, ဧဝံဘူတော ပဝုစ္စတိ.

He who calms the three fires of thought, whether arisen in the past or established in the present, is called ardent and resolute.

၁၁၄.

114.

ဝိဝါဒပ္ပတ္တော [Pg.267] ဒုတီယော, ကေနေကော ဝိဝဒိဿတိ;

တဿတေ သဂ္ဂကာမဿ, ဧကတ္တ မုပရောစိတံ.

For one engaged in dispute, there is a second person. But with whom will one who is alone quarrel? For you who desire heavenly bliss, solitude is pleasing.

၁၁၅.

115.

သိနိဟပ္ပတ္တော ဒုတီယော, ကမေကာ သိနိဟိဿတိ;

တဿတေ မောက္ခကာမဿ, ဧကတ္တ မုပရောစိတံ.

For one who has found affection, there is a second person. But for whom will one who is alone feel affection? For you who desire liberation, solitude is pleasing.

၁၁၆.

116.

ပုရတော [Pg.268] ပစ္ဆတောဝါပိ, အပရော စေ နဝိဇ္ဇတိ;

တဿေဝ ဖာသု ဘဝတိ, ဧကဿ ဝသတော ဝနေ.

Whether ahead or behind, if no other is found, then indeed it is comfortable for him, dwelling alone in the forest.

၁၁၇.

117.

သုခဉ္စ ကာမ မယိကံ, ဒုက္ခဉ္စ ပဝိဝေကိကံ;

ပဝိဝေကံ ဒုက္ခံ သေယျော, ယဉ္စေ ကာမမယံ သုခံ.

The pleasure born of sensual desires, and the suffering born of seclusion—better is the suffering of seclusion than the pleasure born of sensual desires.

၁၁၈.

118.

ယောစ [Pg.269] ဝဿသတံ ဇီဝေ, အပဿံ ဥဒယဗ္ဗယံ;

ဧကာဟံ ဇီဝိတံ သေယျော, ပဿတော ဥဒယဗ္ဗယံ.

Though one should live a hundred years not seeing arising and passing away, better is a single day of life for one who sees arising and passing away.

၁၁၉.

119.

သုညာဂါရံ [Pg.270] ပဝိဋ္ဌဿ, သန္တစိတ္တဿ ဘိက္ခုနော;

အမာနုဿီ ရတိ ဟောတိ, သမ္မာဓမ္မံ ဝိပဿတော.

For a monk who has entered an empty dwelling, whose mind is stilled, a superhuman delight arises as he rightly discerns the Dhamma.

၁၂၀.

120.

ယတောယတော [Pg.271] သမ္မသတိ, ခန္ဓာနံ ဥဒယဗ္ဗယံ;

လဘတိ ပီတိပါမောဇ္ဇံ, အမတံ တံ ဝိဇာနတံ.

Whenever he discerns the arising and passing away of the aggregates, he gains joy and gladness; that is the Deathless for those who know.

၁၂၁.

121.

ဣစ္စုတ္တံ ဓမ္မပါမောဇ္ဇံ, ဝိဝေကဇံ ရသာဓိကံ;

ဣစ္ဆန္တော သီလဝါ ဘိက္ခု, အနိဝတ္တိတ ဝီရိယော.

Thus is described the gladness in Dhamma, born of seclusion, exceeding in savor. Desiring it, the virtuous monk should be of unflagging energy.

၁၂၂.

122.

ဝနာ ဝါသေ ဝသိတွာန, အပ္ပိစ္ဆာဒိဂုဏာဝဟော;

ပလိ ဗောဓေ သမုစ္ဆိဇ္ဇ, ဘာဝေယျေဝံရဟောဂတော.

Having dwelt in a forest abode, cultivating qualities such as fewness of wants, having completely cut off all hindrances, he should thus develop meditation, gone to solitude.

၁၂၃.

123.

ကာယေ [Pg.272] ဇေဂုစ္ဆပုဉ္ဇာနိ, ရူပံ ရုပ္ပနဘာဝတော;

တဿိတာ ဝေဒနာ သညာ, သင်္ခါရာစ တတောပရေ.

In the body are heaps of repulsive things; form is so-called from its nature of being afflicted. Dependent on it are feeling, perception, and formations, which follow in turn.

၁၂၄.

124.

ဝိညာဏဉ္စ ဣမေပဉ္စ, ခန္ဓာ ရာသတ္ထတော မတာ;

တေစာနိစ္စ ဒုက္ခာ နတ္တာ, ဥပါဒါ ဝယဓမ္မိနော.

And consciousness as well—these five aggregates are considered a 'heap' in that sense. They are impermanent, suffering, and not-self, having the nature of arising and passing away.

၁၂၅.

125.

ဖေဏပိဏ္ဍူ [Pg.274] ပမံ ရူပံ, ဝေဒနာ ပုပ္ဖုဠူပမာ;

မရီစိကူပမာ သညာ, သင်္ခါရာ ကဒလူပမာ.

Form is like a lump of foam; feeling is like a bubble; perception is like a mirage; formations are like a plantain tree.

၁၂၆.

126.

မာယူပမန္တိ ဝိညာဏံ, ဒဿိတေ သဗ္ဗ ဒဿိနာ;

ဥပမာဟိ သမဿေ ယျ, ပဉ္စက္ခန္ဓေ အသာရကေ.

And consciousness is like an illusion, thus taught by the All-Seeing One. By means of these similes, one should comprehend the five aggregates as being without essence.

၁၂၇.

127.

ယာဝ [Pg.275] ဗျာတိ နိမ္မိဿတိ,ကောဋိလက္ခာတဟိံခဏေ;

ခန္ဓာ ဘိဇ္ဇန္တိ ဟုတွာန,အနိစ္စာနာမ တေ တတော.

In a moment lasting countless instants, the aggregates, having arisen, break apart; therefore they are called impermanent.

၁၂၈.

128.

ဘယ ပီဠိတတော ဒုက္ခာ, အနတ္တာ အဝိဓေယျတော;

ခန္ဓာဝ ဟောန္တိ ဘိဇ္ဇန္တိ, အညော ကောစိ နလဗ္ဘတိ.

They are suffering because they are oppressed by fear; they are not-self because they are uncontrollable. The aggregates indeed come to be and break apart; no other is found.

၁၂၉.

129.

ခန္ဓာ [Pg.276] နိစ္စာ ခယဋ္ဌေန, ဘယဋ္ဌေန ဒုခါစတေ;

အနတ္တာ သာရကဋ္ဌေန, ဣတိ ပဿေ ပုနပ္ပုနံ.

The aggregates are impermanent in the sense of destruction; they are suffering in the sense of fear; and not-self in the sense of being without essence. Thus one should see again and again.

၁၃၀.

130.

ဘာဏူဒယေ ကယံ ဧန္တိ, ဟေမန္တေ ပတိတုဿဝါ;

ရာဂါ မာနာစ သဗ္ဗေဝံ, သတျာ နိစ္စာနုပဿနေ.

As darkness vanishes at sunrise, and as dew disappears in the cold season, so too are all lusts and conceits destroyed by the mindful contemplation of impermanence.

၁၃၁.

131.

သီဟနာဒံ [Pg.277] ဝနေသုတွာ, သံဝေဇေန္တိ သသောတကာ;

ဝေဟပ္ဖလာပိ လောကေဝံ, ဇိနေရိတ တိလက္ခဏံ.

Having heard the lion's roar in the forest, those with ears are stirred with agitation. Even so are the worlds up to the Vehapphala shaken by the three characteristics proclaimed by the Conqueror.

၁၃၂.

132.

ဝေဒနာဒီနိ [Pg.278] နာမာနိ, နာမရူပဒွယံဝ တေ;

တဏှာဝိဇ္ဇာစ ကမ္မာဒိ, နာမရူပဿ ပစ္စယာ.

Feeling and the rest are 'name'; together they constitute the duality of name-and-form. Craving, ignorance, karma, and so forth are the conditions for name-and-form.

၁၃၃.

133.

နာမရူပံ ပရိဂ္ဂယှ, တတော တဿစ ပစ္စယံ;

ဟုတွာ အဘာဝတော နိစ္စာ, ဥဒယဗ္ဗယ ပီဠနာ.

Having comprehended name-and-form, and then its conditions, one sees them as impermanent, for having come to be, they cease to exist; and as oppressed by arising and passing away.

၁၃၄.

134.

ဒုက္ခာ အဝသဝတ္တိတ္တာ, အနတ္တာတိတိလက္ခဏံ;

အာရောပေတွာဝ သင်္ခါရေ, သမ္မသန္တော ပုနပ္ပုနံ.

Suffering due to uncontrollability, and not-self—having applied these three characteristics to formations, one comprehends them again and again.

၁၃၅.

135.

ပါပုဏေယျာ [Pg.279] နုပုဗ္ဗေန,သဗ္ဗသံယောဇန က္ခယံ;

တမ္ပတ္တော အရဟာ ဘိက္ခု,ဘဝတိဏ္ဏော သုနိဗ္ဗုတော.

Gradually one should attain the destruction of all fetters. Having attained that, the monk is an arahant, having crossed over existence, fully extinguished.

၁၃၆.

136.

နတုမှံ [Pg.280] ဘိက္ခဝေ ရူပံ, တံ ဇဟေထာတိ ဝုတ္တတော;

မေမေတန္တိ ဥပါဒါနံ, ပဉ္စက္ခန္ဓေ ဝိနာသယေ.

Since it is said, 'Form is not yours, O monks; abandon it,' one should destroy the clinging of 'this is mine' with regard to the five aggregates.

၁၃၇.

137.

ပုတ္တာ မတ္ထိ ဓနာ မတ္ထိ, ဣတိ ဗာလော ဝိဟညတိ;

အတ္တာပိ အတ္တနော နတ္ထိ, ကုတောပုတ္တောကုတောဓနံ.

“Sons are mine, wealth is mine,” thus the fool torments himself. He himself is not his own; whence then sons, whence wealth?

၁၃၈.

138.

ဣစ္စုတ္တ မနုစိန္တာယ, အတ္တာတိ အတ္ထိမေတိဝါ;

သညံ နာသေယျ ခန္ဓာဝ, အတ္ထီတိ အာဘုဇေ ဗုဓော.

Thus, by reflecting, one should destroy the perception 'I am' or 'I exist'; a wise person should dispel the perception of 'there is' with regard to the aggregates.

၁၃၉.

139.

ခန္ဓနာသ [Pg.281] မနာဘုဇ္ဇ, မတော မေ ပုတ္တကော ဣတိ;

သောစန္တိ ပရိဒေဝန္တိ ပုတ္တောနတ္ထိ နသောမတော.

Not understanding the destruction of the aggregates, thinking, 'my son is dead,' they grieve and lament: 'My son is no more! I am undone!'

၁၄၀.

140.

ဘိဇ္ဇမာနေသု [Pg.282] ခန္ဓေသု, အတ္တသညီ အနတ္တေသု;

နာဒိကာလ ဝိပရိတာ, မဟာဇာနီယတံ ဂတာ.

When the aggregates are breaking up, perceiving self in what is not-self—a perversion from beginningless time—it has come to great loss.

၁၄၁.

141.

ဘိဇ္ဇမာနေသု ခန္ဓေသု, လဂ္ဂါ ရတ္တာ မမာယိတာ;

နာရီပုမာဒိ သညာယ, ဝိပရေတာ အနာဒိကေ.

When the aggregates are breaking up, one is attached, impassioned, and regards them as 'mine,' perverted from beginningless time by perceptions of woman, man, and so on.

၁၄၂.

142.

နာဒိကာလ [Pg.283] ဝိပရိတော, အတ္တသညီ အနတ္တနိ;

ဘိဇ္ဇမာနေသု ခန္ဓေသု, ဇဟ တ္တာတိ မမာယနံ.

Perverted from beginningless time, perceiving self in what is not-self, abandon the conceits of 'I' and 'mine' when the aggregates are breaking up.

၁၄၃.

143.

အဘိဏှုပ္ပတ္တိယာယေဝ, ဘိဇ္ဇမာနော နညယတိ;

အနိစ္စလက္ခဏံ ဆန္နံ, တံ စိန္တေယျ သုပညဝါ.

Because it is constantly arising and breaking up, it is not discerned; a wise person should contemplate that hidden characteristic of impermanence.

၁၄၄.

144.

အသန္တေယေဝ [Pg.284] လဂ္ဂန္တာ, နမုစ္စန္တိ ဘဝတ္တယာ;

နတ္ထိ သန္တေသု လဂ္ဂန္တာ, ရူပက္ခန္ဓာ ဒိကေ သွိဓ.

Clinging to what is non-existent, they are not freed from the three realms of becoming. There is no clinging to what truly exists; is there, then, clinging here in such things as the aggregate of form?

၁၄၅.

145.

တဏှာ ဂိဇ္ဈတိ မေတန္တိ, မာနော အဟန္တိ မညတိ;

ဒိဋ္ဌိ ဂဏှာတိ အတ္တာတိ, ဧတေ ပပဉ္စကာ တယော.

Craving is greedy, thinking, 'This is mine'; conceit considers, 'I am'; view grasps, holding, 'This is self'—these are the three proliferators.

၁၄၆.

146.

မမေ [Pg.285] တ မဟ မတ္တာတိ, ပပဉ္စာနံ ဝသာနုဂေါ;

ဂဏှန္တော ဘဝ ပင်္ကမှိ, နိမ္မုဂ္ဂေါဝ ဘယာနကေ.

Following the sway of the proliferations of 'mine,' 'I,' and 'self,' one grasps and sinks, like one submerged in the fearful mire of becoming.

၁၄၇.

147.

နမေ နာဟံ နအတ္တာတိ, ဧတေဟိ ဝိဝဒံ ကရေ;

ဝိဝဒန္တာဝ မုစ္စန္တိ, ဘဝပင်္ကာ ဘယာနကာ.

'Not mine, not I, not self'—with these one should contend. By so contending, they are freed from the fearful mire of becoming.

၁၄၈.

148.

နမေ [Pg.286] နာဟံ နအတ္တာတိ, ဒဋ္ဌဗ္ဗန္တိ ဇိနေရိတံ;

တထေဝ သဗ္ဗဒါ မညေ, မာ ပပဉ္စ ဝသာနုဂေါ.

'Not mine, not I, not self'—thus it should be seen, as declared by the Conqueror. Thus indeed I always reflect; may I not fall under the sway of proliferation.

၁၄၉.

149.

လောကော ဝိဝဒိ ဗုဒ္ဓေန, နလောကေန ကဒါစိသော;

အနတ္တာတိ ဇိနုဒ္ဒိဋ္ဌံ, လောကော အတ္တာတိ မညတိ.

The world disputes with the Buddha, but he never disputes with the world. 'Not-self' is what the Conqueror points out, but the world assumes 'self.'

၁၅၀.

150.

မော [Pg.287] လောကေန သမော ဟောတု,တဿမော ကိံတဒုတ္တရေ;

အန္ဓိဘူတော အယံလောကော,သမ္ဗုဒ္ဓဿ ဝိရောဓိကော.

May I not be the same as the world; being the same as it, what is there beyond? This world has become blind, hostile to the Perfectly Enlightened One.

၁၅၁.

151.

သမ္ဗုဒ္ဓဿ ဝသံ နွေတု, သန္ဈာဒိ ဘယတဇ္ဇိတော;

တဗ္ဗသံယေဝ အနွေန္တော, ဘဝတိဏ္ဏော ဘဝိဿတိ.

Terrified by the fear of decay and so on, may one come under the sway of the Perfectly Enlightened One. By following his sway alone, one will cross over becoming.

၁၅၂.

152.

အနတ္တာတိ [Pg.288] ဂိရာ သစ္စာ, အတ္တာတိ ဝစနံ မုသာ;

မုသာယ ဝိဝဒေ လောကော, ဗုဒ္ဓေန သစ္စ ဝါဒိနာ.

'Not-self' is a true utterance; 'self' is a false statement. The world disputes with falsehood against the Buddha, the speaker of truth.

၁၅၃.

153.

တုရင်္ဂဝဇဂါမမှာ, ပုရိမေ စမကျ ကာနနေ;

ဝသတာ အဂ္ဂဓမ္မေန, ထေရေန ရစိတော အယံ.

This was composed by the elder dwelling in the foremost Dhamma, who was from the village of Turaṅgavaja and resided in the eastern Camakya forest.

၁၅၄.

154.

အရိမတ္တေယျ ဗုဒ္ဓဿ,ဓမ္မ ဿုတက္ခဏေ ဘဝေ;

ခီဏာသဝေါ မဟာပညော,ပုညေန တေန သာဝကောတိ.

By this merit, may I be a disciple of the Buddha Ariya Metteyya, becoming one of great wisdom with taints destroyed at the very moment of hearing the Dhamma.

ကာယပစ္စဝေက္ခဏာ

Contemplation of the Body

၁.

1.

နာဒိကာလ [Pg.291] ဝိပရိတ, ဇန ဘူတတ္ထ ဒဿိနော;

ဒါတုမေ ကန္တိကဿာဒံ, သတ္ထု ပါဒေါ တိမာနိတော.

Highly honored are the feet of the Teacher, who, unperverted from beginningless time and seeing the true state of beings, gives the ultimate satisfaction.

၂.

2.

သီသေ [Pg.292] ပိလန္ဒိယာ မောဒီ, သမ္ဗုဒ္ဓ စရဏ မ္ဗုဇံ;

သာဓု တုဋ္ဌိကရံ ဗြူမိ, သုကာယ ပစ္စဝေက္ခဏံ.

Having joyfully placed on my head the lotus feet of the Perfectly Enlightened One, I shall speak on the Contemplation of the Body, a good and satisfying teaching.

၃.

3.

ယောနိသော မနသီကတွာ, နာဒါ ဝိရုဒ္ဓ မညိတံ;

သာဓဝေါ တ မုဒိက္ခန္တု, မယာပိ မန္ဒဗုဒ္ဓိနော.

Let the virtuous, having attended wisely and without adopting contradictory views, examine this which has been composed even by me, one of dull intellect.

၄.

4.

ဣစ္ဆိတဗ္ဗာန [Pg.293] မာယတ္တာ, တေသဉ္စ စယဘာဝတော;

တဒါကာရေန ဝတ္တိတာ, ကာယော ဇေဂုစ္ဆ ပုဉ္ဇကော.

Because it is dependent on desirable things, because of their nature of accumulation and decay, and because it behaves accordingly, the body is a repulsive heap.

၅.

5.

ပုနပ္ပုနံဝ ဩက္ကမ, ဉာဏ မန္တော ပဝေသိယ;

ဗာဟိရံဝ အနာလမ္ဗ, ဣက္ခဏာ ပစ္စဝေက္ခဏာ.

The wise one penetrates by causing the mind to enter again and again; this seeing, without external support, is contemplation.

၆.

6.

မံသစ္ဆန္န [Pg.294] ဋ္ဌိရူပေဝ, မနောဇ ဝါယု စာလိတေ;

နာရီ ဂတာတိ ယာစိန္တာ, နေဝ သာပစ္စဝေက္ခဏာ.

Regarding that which is covered with flesh, seemingly firm, and moved by the mind-born wind—the thought, 'a woman has come,' is not contemplation.

၇.

7.

သညာဒိဋ္ဌိစ စိတ္တဉ္စ, ဝိပလ္လာသာ ဣမေတယော;

တ ဒါကာရေန ဝတ္တန္တိ, အဝိဇ္ဇော တ္ထရိတာ ဘုသံ.

Perception, view, and consciousness—these three are perversions. They proceed in that manner, being thoroughly overwhelmed by ignorance.

၈.

8.

အာသာ [Pg.295] ဝိပရိတေ ယေသံ,ဝိပလ္လာသာတိ တေမတာ;

အာသာ အာသိသနာ ဝုတ္တာ,တဏှာယေဝ သဘာဝတော.

For whom hopes are perverted, they are therefore considered perversions. Hope is said to be aspiration, which by its very nature is craving.

၉.

9.

အသုဘေဝ သုဘမိတိ, အနိစ္စေဧဝ နိစ္စတော;

ဒုက္ခေယေဝ သုခံဝါတိ, အနတ္တနိဝ အတ္တတော.

In the impure, [the perception] 'it is pure'; in the impermanent, as permanent; in suffering, as pleasant; and in what is not-self, as self.

၁၀.

10.

သညာဏံ ဒဿနံ စိန္တာ,ဒွါဒသာ ကာရတော တယော;

ဒိဋ္ဌိသာ စာဒိ မဂ္ဂေန,သေသာ သေသေဟိ ဝဇ္ဈိတာ.

Perception, view, and thought—these three have twelve aspects. The perversion of view is abandoned by the first path; the remaining ones are abandoned by the remaining paths.

၁၁.

11.

တဏှာ [Pg.297] တဿိ မမေတန္တိ, မာနော မညိ အဟန္တိစ;

ယဿိ ဒိဋ္ဌိစ အတ္တာတိ, ပပဉ္စာ နာမိမေ တယော.

Craving is the thirst 'this is mine'; conceit is the conceiving 'I am'; and the view 'this is my self'—these three are named proliferations.

၁၂.

12.

ပပဉ္စန္တိ သံသာရံ, တသ္မာ ပပဉ္စနာမကာ;

ဘဝယန္တေ ပယောဇေန္တာ, မောက္ခံ နာဒံသု တေ စိရံ.

They proliferate saṃsāra; therefore, they are named proliferations. Developing and engaging in them, they did not attain liberation for a long time.

၁၃.

13.

ဘဝပင်္ကေ နိ မုဇ္ဇန္တာ, ပပဉ္စာနံ ဝသာနုဂါ;

စိရဿံ ဒုက္ခိတာ ဟောန္တိ, အာရာ နိဗ္ဗာနတော တိဝ.

Sinking in the mire of becoming, following the sway of proliferations, for a long time they are afflicted with suffering, very far indeed from Nibbāna.

၁၄.

14.

နမေ [Pg.298] နာဟံ နအတ္တာတိ, ဧတေဟိ ဝိဝဒံ ကရေ;

ဘဏ္ဍန္တာ ဝိဝဒန္တာ တေ, နိဗ္ဗာနတော အဒူရိနော.

With [the phrases] 'Not mine, not I, not self,' one should engage in dispute. Those who thus quarrel and dispute are not far from Nibbāna.

၁၅.

15.

ဝိပလ္လာသေ ပပဉ္စေစ, ဒွေပိဧတေ ပဟာတဝေ;

သောပစ္စဝေက္ခိတဗ္ဗေ ဝံ, ကာယော ဇေဂုစ္ဆပုဉ္ဇကော.

Perversions and proliferations, both these must be abandoned. Thus should this body be contemplated: a repulsive heap.

၁၆.

16.

ကေသာ [Pg.299] လောမာ နခါဒန္တာ,တဏှာယာပိစ ဂေါစရာ;

တသ္မာ တေ ဒဋ္ဌုကာမေန,တဏှာ နိဝါရိတာ သဒါ.

Hair of the head, hair of the body, nails, and teeth are also the domain of craving. Therefore, by one who desires to see their true nature, craving should always be restrained.

၁၇.

17.

လဂ္ဂိကာ ဆဝိယံယေဝ, တဏှာ ဗာဟိရဂေါစရာ;

တသ္မာ ဧတ္ထ တစောဝါဟ, သမ္ဗုဒ္ဓေါ န ဗဟိစ္ဆဝိံ.

Clinging to the skin, craving ranges externally. Therefore, here, the skin is a vehicle; the Perfectly Enlightened One is not the outer skin.

၁၈.

18.

ဧသာ [Pg.300] တစပရိယန္တ, ပဒေနာပိ နိဝါရိတာ;

အတော ဆဝိ မနာလမ္ဗ, တစသီဝ မနေကရေ.

This [craving] is bounded by the skin and is restrained even by a word. Therefore, do not make the outer skin a support, nor make it like the hide.

၁၉.

19.

ဇိဂုစ္ဆိတာနိ ဆာဒေတိ, အဋ္ဌိ မံသ တစာဒိနိ;

ဉာဏေန ဆိန္ဒိ တဗ္ဗာစ, တသ္မာ ဆဝီတိ ဝုစ္စတိ.

It covers disgusting things—bones, flesh, hide, and so on; and because it should be cut with wisdom, it is therefore called 'chavi' (skin).

၂၀.

20.

ဆဝိံ [Pg.301] ဆေတွာ တစံ ပဿေ,တံ ဆေတွာ မံသကာဒယော;

ဂဗ္ဘေဝတ္ထူနိ ဒီပေန,ယထာ ပညာပဒီပိကော.

Having cut through the outer skin, one should see the hide; having cut through that, the flesh and so on—just as one with the lamp of wisdom sees the things within a chamber with a lamp.

၂၁.

21.

ဇေဂုစ္ဆော ဆဝိယာ ကာယော,အသုဘောဝ သုဘာယတေ;

နိစ္ဆဝါ တစမတ္တေန,ကထံ သုဘာယတေ အယံ.

The body, with its skin, is repulsive, yet being impure, it appears beautiful. When stripped of its outer skin, with only the hide, how can this appear beautiful?

၂၂.

22.

နှာရုဗန္ဓော [Pg.302] ဋ္ဌိသံဃာတော, မံသလောဟိ တ လိမ္ပိတော;

ဆဝိယာဝ ဝိမောဟေတိ, တစစ္ဆန္နော ဣမံ ပဇံ.

A framework of bones bound by tendons, smeared with flesh and blood; covered by the hide, it deludes this populace by its outer skin alone.

၂၃.

23.

ဝဏ္ဏ သဏ္ဌာန တောစေဝ,ဂန္ဓော ကာသာ သယေဟိစ;

ဇေဂုစ္ဆာ ပဋိကုလျာစ,ကေသာနာမ န မေပိယာ.

In color, shape, texture, scent, their location and contents, they are disgusting and repulsive. Hairs, indeed, are not dear to me.

၂၄.

24.

ဧကေကံ [Pg.303] မနသီကတွာ, နယေ နိစ္စေဝ မာဒိနာ;

ဘာဝေတဗ္ဗာ သမာရမ္ဘ, ယထာပညာယတေ တထာ.

Having attended to each one individually according to the method of impermanence and so on, this undertaking should be developed just as it is understood by wisdom.

၂၅.

25.

ပူရိတံ မတ္ထလုင်္ဂဿ, သီသဋ္ဌိပိ ဇိဂုစ္ဆိတံ;

မုခ နာသက္ခိ ကဏ္ဏာဒိ, ဆိဒ္ဒါ ဝဆိဒ္ဒ ဒုဒ္ဒသံ.

Filled with brain matter, the skull too is repulsive; mouth, nose, eyes, ears, and so on—holes and gaps, foul to see.

၂၆.

26.

ပူတိ [Pg.304] ဝါယု ဝိစရိတ, ကုစ္ဆိဋ္ဌန္တာနိ လောဟိတံ;

ပိတ္တံ သေမှဉ္စ ပပ္ဖာသံ, ဟဒယံ ယကနမ္ပိ ဓီ.

Behold: the contents of the belly, the intestines, blood, bile, and phlegm, the lungs, heart, and liver, through which foul winds move.

၂၇.

27.

အန္န ပါနံ မနုညမ္ပိ, ခေဠ တိန္တ မဓောပရိ;

ဒန္တေဟိ ပိသိတံ သွာန, ဝမထူဝ ဇိဂုစ္ဆိတံ.

Though food and drink are pleasant, moistened with spittle and with honey on top, when ground by the teeth and chewed, it is repulsive, like vomit.

၂၈.

28.

ယာဝတာယု [Pg.305] အဓောတေဝါ, မာသယေ ဂိလိတံ ဌိတံ;

ကိမိကူလ သမာကိဏ္ဏေ, တဟိမေဝါ သိတာသိတံ.

For as long as it remains unexpelled, the swallowed food stays in the stomach, which is infested with swarms of worms, both white and black.

၂၉.

29.

ဧတံ ဥဒရိယံ နာမ, တမှာ ပက္ကာသယံ ဂတံ;

ဒိနစ္စယေ ကရီသန္တံ, သာ သယံ တံဒွယမ္ပိ ဓီ.

This is called the contents of the stomach; from there it goes to the intestine, at day's end becoming excrement. Behold, that person himself is attached to both.

၃၀.

30.

ပကာသေတွာ [Pg.306] ပဝေသေတိ, အန္နပါနံ မဟာရဟံ;

ပဋိစ္ဆန္နော နိဟရတိ, တမေဝ န္တော ဌိတံ ဇနော.

A person brings in costly food and drink openly, but secretly expels that very thing that was within.

၃၁.

31.

ပဝေသေ တံ ပရိဝတော,နိဟရေကော ရဟော လိနော;

မနုညံဝ ပဝီသန္တေ,နိက္ခမန္တေ ဇိဂုစ္ဆိတံ.

Entering, it is surrounded; exiting, it is alone, hidden. Pleasant as it enters, disgusting as it exits.

၃၂.

32.

ဇေဂုစ္ဆ [Pg.307] ပဋိကုလျာနိ, မံသနှာရု တစဋ္ဌိနိ;

နပိယာနိ န တုဋ္ဌာနိ, နေဝဣတ္ထီ နပူပိသော.

Disgusting, repulsive things: flesh, tendons, hide, and bones; they are neither dear nor delightful, neither woman nor man.

၃၃.

33.

ဟတ္ထ ပါဒ မုခါဒီနိ,နတ္ထညာနိ ဇိဂုစ္ဆိတာ;

တတ္ထာ ကုမာရိကာ ကညာ,မောဟေန အတ္ထိသညိတာ.

Hands, feet, mouth, and so on—there is nothing other than these repulsive things. Yet therein, through delusion, a 'maiden' or 'young woman' is perceived to exist.

၃၄.

34.

ပစ္စေကံ [Pg.308] ဝိနိဘုတ္တေသ, ကေသ လောမ နခါဒိသု;

နတ္ထိကညာ ကုမာရီဝါ, သမ္ပိဏ္ဍိတေသု သာ ကုတော.

When separated individually, in hair, body hair, nails, and so on, no maiden or young woman exists. How then when they are aggregated?

၃၅.

35.

အာကာသောယေဝ [Pg.309] ကာယာင်္ချော,တစာဒိ ပရိဝါရိတော;

တထာသီသံ မုခံဟတ္ထော,ပါဒေါရု ကဋိအာဒယော.

The so-called body is merely space, surrounded by skin and so on; likewise head, face, hand, foot, thigh, waist, and other parts.

၃၆.

36.

ထမ္ဘာဒီသွိဝ ဂေဟောတိ,ပိဏ္ဍိတေ သွေသု သမ္မုတိ;

ကာယောတိ ဣတ္ထိပေါသောတိ,သံမုဠှော တာယရဇ္ဇတိ.

Just as there is a 'house' in relation to pillars and so on, a convention arises for these aggregated parts as 'body,' 'woman,' or 'man'; the deluded one is attached to that.

၃၇.

37.

သန္တံ [Pg.310] စိန္တေယျ နာသန္တံ, သန္တံ စိန္တယတော သုခံ;

အသန္တံ အနုစိန္တေန္တော, နာနာဒုက္ခေဟိ တပ္ပတိ.

One should contemplate the real, not the unreal; for one contemplating the real, there is happiness. Contemplating the unreal, one is tormented by various sufferings.

၃၈.

38.

ဇဝတျာ ဝိဇ္ဇမာနေဝ, နာဝိဇ္ဇာ ဝိဇ္ဇမာနကေ;

တသ္မာတံနာမကော မောဟော, တဏှာပိစ တဒနွိတာ.

When swiftness is present, ignorance is not; when ignorance is present, swiftness is not. Therefore, that is named delusion, and craving is associated with it.

၃၉.

39.

ပုံကာယောဝါထီကာယောဝါ[Pg.311], မလာသုစိဇိဂုစ္ဆိတော;

တဿမံ နတ္ထိဂါရယှံ, ယွာမလမ္ပိ မလံကရေ.

Whether a male body or a female body, it is disgusting, filthy, and impure. There is nothing as blameworthy as that which makes even filth more filthy.

၄၀.

40.

နတ္ထိ [Pg.312] ကာယသမောဝေရီ,မဟာနတ္ထကရော စီရံ;

နတ္ထိ ကာယသမော ဝဉ္စော,အသုဘောဝ သုဘာယတေ.

There is no enemy like the body, causing great harm for a long time. There is no deceiver like the body, for the impure appears beautiful.

၄၁.

41.

ထီပုံ သပရကာယောတိ, ပဿတိပိ နပဿတိ;

ဇေဂုစ္ဆ ပဋိကုလျောတိ, သမ္မာ ပဿတိ ပဿတိ.

Seeing it as a woman's body, a man's body, one's own or another's body, one sees and yet does not see; but seeing it as disgusting and repulsive, rightly seeing, one truly sees.

၄၂.

42.

သုဘောသုဘောတိ [Pg.313] မညန္တာ,ဓီတိ ဓီတိ ဇိနေရိတေ;

လောကာလောကာ နဓီယေသံ,ဘဝါ ဘဝါ ဝစာရိနော.

Imagining beauty in the impure, and thinking 'wise, wise' regarding the Conqueror's teaching, they do not comprehend the world and what is not the world, wandering from existence to existence.

၄၃.

43.

ဘိယျောဘိယျောဝ ရာဂဂ္ဂိ,သုဘောသုဘောတိပဿတော;

မန္ဒောမန္ဒောဝ သောအဂ္ဂိ,ဓီဝဓီဝဝိပဿတော.

For one who sees the impure as beautiful, the fire of lust grows more and more. For one who sees the impure as impure, that fire becomes weaker and weaker.

၄၄.

44.

ဗဟုဿုတောပိ [Pg.314] ဗာလောဝ, အသုဘေ သုဘမညကော;

အသုဘောတိ ဝိပဿန္တော, အပ္ပဿုတောပိပဏ္ဍိတော.

Even if very learned, one who imagines beauty in the impure is a fool. One who sees it as impure, even if unlearned, is wise.

၄၅.

45.

ယောစ သိပ္ပာနိ ဇာနေယျ, သတာနိ သဟဿာနိပိ;

ကာယေကဇာနနံ သေယျော, ယဉ္စေ အည ဝိဇာနံနံ.

Though one may know hundreds, even thousands, of crafts, better is the single knowledge of the body than any other knowledge.

၄၆.

46.

ကာယမေကမ္ပိ [Pg.315] နညာမိ, ဗုဒ္ဓါလဒ္ဓနယော အပိ;

သုတာစ ပဏ္ဍိတာတျမှာ, ယုတ္တောယေဝါ တိလဇ္ဇိတုံ.

I do not know even this one body, though I have obtained the Buddha's method. Since I am called learned and wise, it is indeed fitting to be greatly ashamed.

၄၇.

47.

သုဘတောယေဝ မညာမိ, ဧဝံ ဇိဂုစ္ဆိတမ္ပိနံ;

မဉ္စ ဉေ ပဏ္ဍိတော တျာဟု, အလမေဝါတိလဇ္ဇိတုံ.

I imagine as beautiful this thing that is so repulsive. And they call me wise; it is indeed enough to be greatly ashamed.

၄၈.

48.

ကာယေ [Pg.316] အသုဘသညံယော, နလဘာမိ ကဒါစိပိ;

သုလဒ္ဓ သုဂတော ဝါဒေါ, သွာရဟောဝါတိလဇ္ဇိတုံ.

I never obtain the perception of impurity regarding the body. The Sugata's teaching has been well-gained, yet it is fitting for me to be greatly ashamed.

၄၉.

49.

ကာယေန သံသရန္တောပိ, တဒါကာရံ ယထာတထံ;

ဘဝေဘဝေ အဇာနန္တော, မမာယိတွာဝ တံ စဇိံ.

Though wandering through saṃsāra with this body, I did not know its nature as it truly is. In existence after existence, not knowing, I regarded it as 'mine' and then abandoned it.

၅၀.

50.

ကာယေန [Pg.317] သံသရန္တောပိ, နညာ ကာယ ဇိဂုစ္စတံ;

နိစ္စုပါဒါ မမာယန္တော, ပိယာယိတွာဝ တံ စဇိံ.

Though wandering through saṃsāra with this body, I did not know the body's repulsiveness. Always clinging, regarding it as 'mine', and cherishing it, I then abandoned it.

၅၁.

51.

ကုဘာရံ သာရသညာယ, ပိယာယိတွာဝ ဟိံသကံ;

အနန္တဒုက္ခ မာပါဒိံ, ဝိပလ္လာသော ဘဝေဘဝေ.

Perceiving essence in a foul burden, cherishing what is harmful, I have come upon endless suffering. Such is the perversion in existence after existence.

၅၂.

52.

မဟာဇာနီယ [Pg.318] ပတ္တောတိ, သံဝေဇေတွာ သကံမနံ;

ဒိရောကတ ဇိနောဝါဒေါ, အနိဝတ္တိတ ဝီရိယော.

Having realized my great loss, having stirred my own mind, let the Conqueror's teaching be realized with unremitting energy.

၅၃.

53.

အဒိဋ္ဌပုဗ္ဗ မေတဿ, တထာကာရံဝ ပဿတု;

ကိစ္စ မည မုပေက္ခာယ, သံသာရ ဘယ ဘီရုကော.

Let one who is fearful of the danger of saṃsāra see its nature in such a way as it has not been seen before; let him not neglect what must be done.

၅၄.

54.

ယဉှိကိစ္စံ [Pg.319] အပဝိဋ္ဌံ, အကိစ္စံ ပန ကယိရာ;

ဥန္နဠာနံ ပမတ္တာနံ, တေသံ ဝဍ္ဎန္တိ အာသဝါ.

For those who neglect what should be done and do what should not be done, for those arrogant and heedless ones, the taints increase.

၅၅.

55.

ယေသဉ္စ သုသမာရဒ္ဓါ, နိစ္စံ ကာယဂတာ သတိ;

အကိစ္စံ တေ နသေဝန္တိ, ကိစ္စေ သာတတ ကာရိနော;

သတာနံ သမ္ပဇာနာနံ, အတ္ထံ ဂစ္ဆန္တိ အာသဝါတိ.

But for those whose mindfulness of the body is constantly well-undertaken, they do not pursue what should not be done and are ever-persistent in what should be done. For such mindful and clearly comprehending ones, the taints come to an end.

၅၆.

56.

ထောမေန္တာ [Pg.320] သောဏ္ဏံ ကာယောရ,မုခက္ခိ တျာဒိနာ ဣမံ;

ရတ္တေ မုဋ္ဌေ ကရောန္တေတေ,အညေဇနေ သယံဝိယ.

Praising this body as golden, citing its 'mouth,' 'eyes,' and so on, they, being impassioned, create confusion in other people, just as in themselves.

၅၇.

57.

ကာယသောဘျ ပကာသေတာ,ဝါစာ ဝေ မာရဒေသနာ;

တဒသောဘျ ပကာသေတာ,ဝါစာ သမ္မုဒ္ဓ ဒေသနာ.

Speech that proclaims the body's beauty is indeed the teaching of Māra; speech that proclaims its ugliness is the teaching of the Perfectly Enlightened One.

၅၈.

58.

အသုဘောတိ [Pg.321] ဇိနုဒ္ဒိဋ္ဌံ, ကာယံ သုဘောတိ ဂါဟိနော;

သံမုဠှာတေ န မုစ္စန္တိ, ဘဝါ ဗုဒ္ဓ ဝိရောဓိနော.

Those who grasp the body as beautiful, which was declared by the Conqueror to be impure—those deluded ones, opponents of the Buddha, are not freed from becoming.

၅၉.

59.

အသုဘောတိ ဇိနုဒ္ဒိဋ္ဌံ, ကာယံ တထေဝ ဂါဟိနော;

ပဏ္ဍိတာ တေဝ မုစ္စန္တိ, ဘဝါ ဗုဒ္ဓမတာနုဂါ.

Those who grasp the body just as it was declared by the Conqueror to be impure—those wise ones, followers of the Buddha's teaching, are indeed freed from becoming.

၆၀.

60.

သောဓေန္တေလင်္ကရောန္တေဝ[Pg.322], မလာသဝန္တိကာယတော;

အလံ ကာယဝိသောဓေန, ဗာလောဝ တံ ဂရုံ ကရော.

Cleansing and adorning this body from which filth oozes—enough with such bodily purification! The fool holds it in high esteem.

၆၁.

61.

ဂေါပေန္တေဝ အရောဂါယ,ကာယော ရောဂေနသံဝသေ;

ဂါယဂုတ္တံ မုဓာယေဝ,စိတ္တဂုတ္တံဝ သာတ္ထကံ.

Though one guards it for the sake of health, the body dwells with disease. Guarding the body is indeed in vain; guarding the mind is truly meaningful.

၆၂.

62.

စန္ဒနာဒိ [Pg.323] ဝိလိတ္တောပိ,မုတ္တောမဏိ ဝိဘူသိတော;

တံသဘာဝေါဝ သောကာယော,ဝိဿဝန္တော တတောတတော.

Though anointed with sandalwood and the like, and adorned with pearls and gems, that body, by its very nature, oozes filth from here and there.

၆၃.

63.

ပတိတေစ [Pg.324] အပတိတေ,ဝိသေသော နတ္ထိ ကိဉ္စိပိ;

ကာယော စေမနုညော တမှာ,ပတိတောပိ တထာသိယာ.

Between the fallen and the unfalled body, there is no difference whatsoever. Therefore, if this body is pleasing, then when fallen it should be likewise.

၆၄.

64.

ကာယော မနုဿဇာတီနံ, တိရစ္ဆာန တ္တဘာဝတော;

ဇေဂုစ္ဆိတ တရောဟောတိ, ဒုဗ္ဗိသောဓောစ ဒုဗ္ဘရော.

The body of human beings, compared to that of animals, is more repulsive, difficult to cleanse, and difficult to bear.

၆၅.

65.

ယထာဇာတေန [Pg.325] ကာယေန, သက္ကာ ဝိဟရိတုံ နစ;

ပစ္စဟံ သောဓနီယောစ, ဓောဝန မဇ္ဇနာဒိဘိ.

It is not possible to live with this body just as it is born; it must be cleansed daily by washing, bathing, and other such means.

၆၆.

66.

ရတ္တံ ပါတုံ ဆဝိံ ဆေတွာ, သက္ကာ ဍံသာဒယောပိနံ;

ဆေတွာ မံသ ဋ္ဌိကာဒီနိ, ဓီရော နာလမ္ဗိတုံ ကထံ.

Even gadflies and the like are able to pierce the skin to drink its blood. Seeing it as something to be cut through—flesh, bones, and so on—how could a wise person cling to it?

၆၇.

67.

လဂ္ဂန္တိ [Pg.326] ဆဝိမတ္တေ ယေ, မက္ခိကာ သေဒပါ ယထာ;

ထီပုံ မုခါဒိ သညာယ, တေ ပမုဠှာ မဟာတပါ.

Those who cling to mere skin by means of perceptions such as 'woman's face' or 'man's face'—like flies that drink sweat—are deluded and greatly tormented.

၆၈.

68.

စာရီ အဂေါစရေ ကာမေ, လဂ္ဂါလေပေ ကပီရိဝ;

ဗဟူဟိ ပီဠိတာ ရီဟိ, မရန္တိ အတိဒုက္ခိနော.

Wandering in an improper pasture of sensual pleasures, like monkeys stuck in birdlime, afflicted by many sufferings, they die in great misery.

၆၉.

69.

ရာဂါရိံ [Pg.327] ဒုဇ္ဇယံ ဇေယျုံ, ဇယဘုမ္မာသုဘေ စရာ;

သီတာနိဿိတ လဋုကီ, သေနကံဝ မဟဗ္ဗလံ.

One should conquer lust, a foe hard to defeat, by dwelling on the unattractive, on the ground of victory; like a quail freed from a snare, and like the mighty Senaka.

၇၀.

70.

ကာယဓိ [Pg.328] ဂ္ဂေါစရော ဝေသော,ဇယဘူဗုဒ္ဓ ဒုတ္တိယာ;

ဧတ္ထေဝ ဂေါစရာ ဟောန္တု,မာဘော ကာမေ ဇယတ္ထိကာ.

The body is indeed the proper range, the second domain of the Victorious Buddha. Let this alone be your range; do not, sirs, be desirous of victory in sensual pleasures.

၇၁.

71.

ကာယာ [Pg.329] သုဘံ ဝိပဿန္တု, ဒိဗ္ဗ က္ခိနာပျ ပဿိယံ;

အာယတိံ မဂ္ဂလာဘာယ, တံ ဒဿနံ ဘဝိဿတိ.

Let one discern the body as unattractive, as something unfit to be seen even with the divine eye; for the future attainment of the path, that vision will be.

၇၂.

72.

ဓီစက္ခုနာဝ ဓိက္ကာယံ, ပဿေ န မံသစက္ခုနာ;

ဥမ္မိလိတွာဝ ဓီစက္ခုံ, ဝိဝေကဋ္ဌော ဥဒိက္ခတု.

Let one see this contemptible body with the eye of wisdom, not with the eye of flesh. Having opened the eye of wisdom, let one who abides in seclusion look on.

၇၃.

73.

ပဉ္စင်္ဂါနိ [Pg.330] ယထာ ကုမ္မော, စက္ခာဒီနိ နိဂူဟယေ;

ဝေရီ လဘတု မောကာသံ, ပဉ္စဒွါရာ အရက္ခိတာ.

Just as a turtle withdraws its five limbs, so one should conceal the eyes and so on. An enemy finds an opportunity when the five doors are unguarded.

၇၄.

74.

စက္ခုရူပေန [Pg.331] သံဝါသာ, ရာဂပုတ္တံ ဝိဇာယတိ;

မဟာနတ္ထကရော သောစ, သံဝါသံ တေန ဝါရယေ.

From association with eye and form, the offspring of lust is born; and it causes great harm, so one should avoid that association.

၇၅.

75.

ရူပါဒီသုသဉ္ဇန္တီတိ, သတ္တာ ဣတ္ထျာဒိ သညာယ;

နတွေဝ ခန္ဓသညာယ, တံသညိဟိ ဝိရာဂိနော.

Beings are attached to forms and so on through the perception of 'woman' and so on, but not indeed through the perception of the aggregates; those with the latter perception are dispassionate.

၇၆.

76.

သကာယေပရကာယေစ[Pg.332],အာသံ ဆိန္ဒေယျ ပဏ္ဍိတော;

အာသံ ဆေတွာ သုခံသေတိ,အာသာယ ဒုက္ခိတာ ပဇာ.

A wise person should cut off longing, both for one's own body and for another's. Having cut off longing, one dwells happily; people suffer because of longing.

၇၇.

77.

ဒဿနေ သဝနေ ကာယ,သံသဂ္ဂေ မေထုနေပိစ;

နိရာသော သုခိတော ဟောတိ,အနိရာသောတိဒုက္ခိတော.

In seeing, hearing, bodily contact, and in sexual intercourse, one without longing is happy; one with longing suffers greatly.

၇၈.

78.

ဗဟီဝ [Pg.333] သောဓိတံ ယဿ, န ဝန္တော ဇေဂုစ္ဆ ပုဉ္ဇကံ;

တံကာယံ အသုတံဇာန, တနုရာဂေါ သိယာတ္တနိ.

Whose outside is cleansed, but who has not vomited the repulsive heap within; knowing that body as it is, one's own attachment would become slight.

၇၉.

79.

ကာယေဝိရာဂ မိစ္ဆန္တော, နုပဿေယျ တဒန္တရံ;

အန္တောဒဿီ အတပ္ပန္တော, လဘေ သံသာရမောစနံ.

Desiring dispassion for the body, one should indeed see its interior; seeing the inner, unstirred, one obtains release from saṃsāra.

၈၀.

80.

သတ္တာ [Pg.334] သတ္တာ ဗဟိဋ္ဌေဝါ, သာရံသာရံ မမာယိနော;

သန္တောသန္တော ဝိပဿန္တော, နဝါနဝါယတိံဘဝေ.

Beings are attached to what is external, taking essence as essence and claiming it as 'mine'; but the good person, being content and discerning, is not renewed in future existence.

၈၁.

81.

အလံ [Pg.335] အလံ ကတွာ ကာယံ, မလာမလာသဝန္တိတော;

သောဘံ သောဘံ နယေ ဌာနံ, မနံ မနံ ပျလံ ကတံ.

Enough, enough with this body, from which impurity upon impurity oozes! Let the mind be led to a beautiful, beautiful state, a mind also well-adorned.

၈၂.

82.

သံသဂ္ဂဇာတဿ ဘဝန္တိ သ္နေဟာ,သ္နေဟာနွယံ ဒုက္ခ မိဒံ ပဟောတိ;

အာဒိနဝံ သ္နေဟဇံပေက္ခ မာနော,ဧကော စရေခဂ္ဂ ဝိသာဏ ကပ္ပော.

From association, affections are born; following on affection, this suffering arises. Seeing the danger born of affection, one should wander alone like a rhinoceros's horn.

၈၃.

83.

ခိဋ္ဋာ [Pg.336] ရတိ ဟောတိ သဟာယ မဇ္ဈေ,ပုတ္တေသုစ ဝိပုလံ ဟောတိ ပေမံ;

ပိယဝိပ္ပယောဂံ ဝိဇိဂုစ္ဆမာနော,ဧကော စရေ ခဂ္ဂဝိသာဏ ကပ္ပော.

There is play and delight in the midst of companions, and for children there is great love; detesting separation from the beloved, one should wander alone like a rhinoceros's horn.

၈၄.

84.

ဝံသော [Pg.337] ဝိသာလောယထာ ဝိသတ္တော,ပုတ္တေသု ဒါရေသုစ ယာအပေက္ခာ;

ဝံသကဠိရောဝ အသဇ္ဇမာနော,ဧကော စရေ ခဂ္ဂဝိသာဏ ကပ္ပော.

Like a spreading bamboo entangled, so is the longing for sons and wives; like a bamboo shoot unattached, one should wander alone like a rhinoceros's horn.

၈၅.

85.

ကာမံ [Pg.338] ကာမယ မာနဿ, တဿစေတံ သမိဇ္ဈတိ;

အဒ္ဓါ ပီတိမနော ဟောတိ, မစ္စော လဒ္ဓါ ယဒိစ္ဆတိ.

For one desiring a sensual pleasure, if that should succeed for him, surely that mortal becomes joyful-minded, having obtained what he wishes.

၈၆.

86.

တဿစေ ကာမယာနဿ, ဆန္ဒဇာတဿ ဇန္တုနော;

တေကာမာ ပရိဟာယန္တိ, သလ္လဝိဒ္ဓေါဝ ရုပ္ပတိ.

But if for that desiring person, for that being in whom craving has arisen, those desires diminish, he is afflicted as if pierced by a dart.

၈၇.

87.

ယောကာမေ [Pg.339] ပရိဝဇ္ဇေတိ, သပ္ပဿေဝ ပဒါ သိရော;

သောမံ ဝိသတ္တိကံ လောကေ, သတော သမတိဝတ္တတိ.

He who avoids sensual pleasures, as one would a snake's head with the foot, being mindful, overcomes this entanglement in the world.

၈၈.

88.

ခေတ္တံ ဝတ္ထုံ တဠာကံဝါ, ဂဝဿံ ဒါသပေါရိသံ;

ထိယော ဗန္ဓူ ပုထုကာမေ, ယောနရော အနုဂိဇ္ဈတိ.

Fields, property, ponds, cattle and horses, slaves and servants, women, relatives, and various sensual pleasures—the person who is greedy for these...

၈၉.

89.

အဗလာ နံ ဗလီယန္တိ, မဒ္ဒန္တေနံ ပရိဿယာ;

တတောနံ ဒုက္ခမနွေတိ, နာဝံ ဘိန္န မိဝေါဒကံ.

Weaknesses overpower him, dangers crush him; then suffering follows him, like water a broken boat.

၉၀.

90.

တသ္မာဇန္တု [Pg.340] သဒါသတော, ကာမာနိ ပရိဝဇ္ဇယေ;

တေ ပဟာယ တရေ ဩဃံ, နာဝံ သိတွာဝ ပါရဂူ.

Therefore, a being, ever mindful, should avoid sensual pleasures. Having abandoned them, one should cross the flood, like one who, having bailed out the boat, has reached the far shore.

၉၁.

91.

ကာမတော [Pg.341] ဇာယတေ သောကော,ကာမတော ဇာယတေ ဘယံ;

ကာမတော ဝိပ္ပမုတ္တဿ,နတ္ထိ သောကော ကုတော ဘယံ.

From craving, sorrow is born; from craving, fear is born. For one who is completely freed from craving, there is no sorrow, whence fear?

၉၂.

92.

သုဘာနုပဿိံ [Pg.342] ဝိဟရန္တံ, ဣန္ဒြိယေသု အသံဝုတံ;

ဘောဇနမှိ အမတ္တညုံ, ကုသိတံ ဟီန ဝီရိယံ;

တံဝေ ပသဟတိ မာရော, ဝါတော ရုက္ခံဝ ဒုဗ္ဗလံ.

One who dwells contemplating the attractive, unrestrained in the senses, immoderate in food, lazy, and of low energy—Māra indeed overthrows him, as the wind a weak tree.

၉၃.

93.

အသုဘာနုပဿိံ ဝိဟရန္တံ, ဣန္ဒြိယေသု သုသံဝုတံ;

ဘောဇနမှိစ မတ္တညုံ, သဒ္ဓံ အာရဒ္ဓ ဝီရိယံ;

တံဝေ နပ္ပသဟတိ မာရော, ဝါတော သေလံဝ ပဗ္ဗတံ.

One who dwells contemplating the unattractive, well-restrained in the senses, moderate in food, faithful, and with aroused energy—Māra indeed cannot overthrow him, as the wind a rocky mountain.

၉၄.

94.

ယထာ [Pg.343] အဂါရံ ဒုစ္ဆန္နံ, ဝုဋ္ဌိ သမတိ ဝိဇ္ဈတိ;

ဧဝံ အဘာဝိတံ စိတ္တံ, ရာဂေါ သမတိဝိဇ္ဈတိ.

Just as rain penetrates a poorly thatched house, so lust penetrates an undeveloped mind.

၉၅.

95.

တဒေဝံ [Pg.344] ပစ္စဝေက္ခန္တိ, ယေ တေ ရာဂဂ္ဂိဒုဗ္ဗလာ;

ပတိဋ္ဌံ သာသနေ လဒ္ဓါ, နုက္ကဏ္ဌာ နလသာ ရတာ.

Those who are weakened by the fire of lust reflect in this way; having gained a footing in the Teaching, they are without longing, not indolent, and find delight.

၉၆.

96.

ဗုဒ္ဓါဝါဒံ [Pg.345] လဘိတွာပိ, နာဟံသက္ကာ နဝေါမှိတိ;

ဒေါသံ တဏှံ အနာသေန္တော, ပရိပက္ကော ကဒါဘဝေ;

ပုညကမ္မံ အကရောန္တော, ပရဝဇ္ဇံ အခမန္တော.

Even having obtained the Buddha's teaching, one should not say, 'I am not capable, I am new.' Not dispelling hatred and craving, not performing meritorious deeds, not forgiving the faults of others—when will one become ripe?

၉၇.

97.

ကာယ သင်္ခါရိကာ တဏှာ, နီစာနီစကရာစ သာ;

စိတ္တသင်္ခါရိကာ သဒ္ဓါ, ဥစ္စာ ဥစ္စကရာစ သာ.

Craving, which conditions the body, is low, and it makes one lower and lower; faith, which conditions the mind, is high, and it makes one higher and higher.

၉၈.

98.

ဒဿနီယေ [Pg.346] ရတာ တဏှာ, သဒ္ဓါသွာစာရဘတ္တိကာ;

ဝိကိဏ္ဏစာရိကာ တဏှာ, သဒ္ဓါ ဝိသဒစာရိနီ.

Craving delights in what is seen, while faith is devoted to good conduct; craving wanders scattered, while faith moves clearly.

၉၉.

99.

မနောကိလေသိကာ တဏှာ, သာနုဂါနန္တ ဒုက္ခဒါ;

စိတ္တပ္ပသာဒိကာ သဒ္ဓါ, အတ္တာနုဂ သုခါဝဟာ.

Craving, defiling the mind, brings endless suffering that follows; faith, gladdening the mind, brings happiness that follows oneself.

၁၀၀.

100.

တဏှာ [Pg.347] သဒ္ဓါန မိစ္စေဝံ, ဝိသေသံ ဇာန တတွတော;

ဉတွာ တဏှံ ဝိနာသေယျ, သဒ္ဓံဘာဝေယျ စေတသိ.

Thus, truly know the distinction between craving and faith; having known this, one should eliminate craving and cultivate faith in the mind.

၁၀၁.

101.

ဥစ္ဆုကံ ယန္တပတ္တမ္ပိ, သဉ္စုဏ္ဏိတမ္ပိ စန္ဒနံ;

မဓုရံဝ သုဂန္ဓံဝ, မေတ္တိဝ ဟိံသိတောပိ သံ.

Even sugarcane crushed in a mill, even sandalwood ground to powder, remains sweet and fragrant; so too is one with loving-kindness, even when harmed.

၁၀၂.

102.

အတ္တစ္ဆေဒမ္ပိ [Pg.348] ဝါသေတိ, သုဂန္ဓေနိဝ စန္ဒနံ;

သန္တော မေတ္တာသုဂန္ဓေန, အတ္တဟိံသမ္ပိ ဝါသယေ.

Sandalwood perfumes with its fragrance even that which cuts it; so should the peaceful one perfume with the fragrance of loving-kindness even one who harms them.

၁၀၃.

103.

ကဒါစိပိ န ဒုဂ္ဂန္ဓိ, သုက္ခံ စုဏ္ဏမ္ပိ စန္ဒနံ;

တထေဝ ဒုက္ခပတ္တောပိ, န သန္တော ပါပကာရကော.

Even when dried and powdered, sandalwood is never foul-smelling; likewise, even when afflicted by suffering, the virtuous person does no evil.

၁၀၄.

104.

ခမေ [Pg.349] ဝဇ္ဇံ ကရေယျတ္ထံ, ဗုဒ္ဓခန္တိ မနုဿရံ;

မေတ္တာတိန္တေန ဝေရီပိ, နုပနာဟော သိယတ္တနိ.

One should endure faults and act for the welfare of others, remembering the Buddha's patience; imbued with loving-kindness, even an enemy will not harbor resentment.

၁၀၅.

105.

နဂစ္ဆတိ တ မက္ကောသော, မမေဝါ နတ္ထကာရကော;

ဣတိ ဉတွာဝ သပ္ပညော, နေဝ က္ကောသေယျ ကိဉ္စနံ.

That abuse does not come to me; it only harms the one who utters it. Knowing this, the wise person would not abuse anyone at all.

၁၀၆.

106.

အက္ကောသော [Pg.350] မံ နအာဂစ္ဆေ,တဿေဝါ နတ္ထကာရကော;

ဣတိ ဉတွာ တိတိက္ခေယျ,န ပစ္စက္ကောသနံ ကရေ.

Abuse does not come to me; it only harms the one who utters it. Knowing this, one should endure and not retort with abuse.

၁၀၇.

107.

အက္ကောသက နယံ ဂဏှိ,ပစ္စက္ကောသော န သော ဝရော;

ဗုဓော တံ နာနုဂါဟေယျ,မာ သောဝ ပါပိယော ဘဝေ.

The abuser takes up a quarrel, but to retaliate is not superior; the wise one would not engage in it, lest they become even more wicked.

၁၀၈.

108.

တဏှာဝိဇ္ဇာစ [Pg.351] မူလာဒွေ, သံသာရဝိသပါဒပေ;

သဗ္ဘတ္တိ သဒ္ဓမ္မဿုတံ, ဒွေယေဝ မဓုရာ ဖလာ.

Craving and ignorance are the two roots of the poisonous tree of saṃsāra; with all devotion, the hearing of the True Dhamma bears two sweet fruits.

၁၀၉.

109.

သောဓေ စိတ္တ မုပက္ကမ္မ, သုဒ္ဓံ ဥပက္ကမေန တံ;

ဝဟေ သုခံ အသင်္ခေယျံ, ဒုက္ခံ အသောဓိတံ မလိ.

One should purify the mind through striving; through that striving, it becomes pure. A pure mind brings immeasurable happiness; an unpurified, defiled mind is suffering.

၁၁၀.

110.

သောဓိတံ [Pg.352] သုဂတိံနေတိ, ဒုဂ္ဂတိံဝ အသောဓိတံ;

စိတ္တံ သောဓေတု မာလိမ္ပေ, ရာဂဒေါသ မလေဟိ တံ.

A purified mind leads to a good destination, an unpurified one to a bad destination. Therefore, one should purify the mind and not stain it with the defilements of greed and hatred.

၁၁၁.

111.

ဒေါသေဇာ နာသိတာ ယေန,သာသနေဝတ္ထိ သောနယော;

နတ္ထညတ္ထ တမာဒါယ,ဗုဓော နာသေတု တံဒွယံ.

The method by which faults are destroyed is in the Teaching alone; it is not found elsewhere. Taking it, the wise one should destroy that pair.

၁၁၂.

112.

ရနကုနဝါသိ [Pg.353] ကတာဝါသေ, ဒဂုံစေတီ ပုရတ္ထိမေ;

ဝသတာ အဂ္ဂဓမ္မေန, ထေရေန ရစိတော အယန္တိ.

These verses were composed by the elder, a resident of Ranakuna, who, abiding in the excellent Dhamma, made his dwelling near the Dagu stupa in the east.