နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ.

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

သီမဝိသောဓနီ

The Purification of Boundaries

ဝရဒံ [Pg.5] ဝရဒံ အဂ္ဂံ, ဒိစ္စံ ဒိစ္စံဝ ဝနဇံ;

ဗောဓကံ ဗောဓကံ ပါဏံ, ဒေဝ’ဒေဝံ နမာမ’ဟံ.

The supreme giver of boons, like a celestial lotus; the Awakener of beings, the God of gods—to him I pay homage.

သန္တံ သန္တံ သဒါ ဝဋ္ဋံ, ပဇံ’ဘဝေ သုတံ;

နိဗ္ဗုဒံ နိဗ္ဗုဒံ တာရံ, ဓမ္မဝရံ နမာမ’ဟံ.

The peaceful, ever pacifying the round of existence, heard among beings in the world; the extinguished, the savior, the excellent Dhamma—to it I pay homage.

သုတံ သုတံ ဘဝနေ ယံ, နတနံ နတနာ’ရဟံ;

နရာ’နရာ သဒါ’ကံသု, သံဃဝရံ နမာမ’ဟံ.

That which is well-heard in the world, worthy of veneration, which humans and non-humans have always venerated; the excellent Sangha—to it I pay homage.

ဣစ္စေဝ’မစ္စန္တနတဿနေယျံ, နတယျမာနော ရတနတ္တယံ ယံ;

ပုညာဘိဝဍ္ဎိံ မဟဂ္ဃံ အလတ္ထံ, တဿာနုဘာဝေန ဟတန္တရာယော.

Thus, bowing to the Triple Gem, which is worthy of endless veneration, I have attained a great and precious growth of merit. By its power, may obstacles be destroyed.

ဝိနယေ သတိ ဌိတေ ယံ, သာသနံ သဏ္ဌိတံ ဘဝေ;

ဝိနယေ သတိ နဋ္ဌေ ယံ, ဝိနဋ္ဌံ သာသနံ ဘဝေ.

When the Vinaya is established, the Dispensation is established; when the Vinaya is destroyed, the Dispensation is destroyed.

တသ္မာ ဒိတ္တံ မမေ’ဒါနိ, ဇောတယိတွာန သာသနေ;

ဘိန္ဒိတွာ ဒွေဠှကံ ဝါဒံ, ဧကီဘာဝံ ကရောမ’ဟံ.

Therefore, now, having caused the Dispensation to shine and having shattered divisive doctrines, I shall bring about unity.

အတ္တုက္ကံသန-ဘာဝဉ္စ, ပရဝမ္ဘနကမ္ပိစ;

တေသု စိတ္တံ အပေသေတွာ, သာသနဿ သုဝုဍ္ဎိယာ.

Having removed the mind from self-exaltation and disparagement of others, for the good growth of the Dispensation.

ယဒိ မေ ဤဒိသံ စိတ္တံ, ဘဝေယျုံ ပါပသင်္ကပ္ပာ;

ပစ္စိဿံ နိရယေ ဘယံ, ဟီန’ဇ္ဈာသယကာရဏာ.

If my mind were such that evil thoughts were to arise, I would suffer torment in hell on account of ignoble intentions.

သာသနဿ [Pg.6] သုလဘံ’ဝ ပတ္ထယန္တော သတာ’စာရော;

သံသန္ဒိဿမဟံ ဒါနိ, စိရံ သဒ္ဓမ္မ’သုဒ္ဓိယာ.

Being of mindful conduct and desiring what is beneficial for the Dispensation, I shall now strive for a long time for the purity of the true Dhamma.

သုဒုလ္လဘံ လဘိတွာန, ပဗ္ဗဇ္ဇံ ဇိနသာသနေ;

သမ္ဗုဒ္ဓဿ ဝရံ ဝါဒံ, ကတွာ ဒွေဠှက’မေကိကံ.

Having obtained the very rare going forth in the Conqueror's Dispensation, and having unified the excellent teaching of the Fully Enlightened One which had become divided,

သီမဝိသောဓနိံ နာမ, နာနာဂန္ထသမာဟဋံ;

ကရိဿံ မေ နိသာမေန္တု, သာဓဝေါ ကဝိပုင်္ဂဝါ.

I shall compose 'The Purification of Boundaries,' a work compiled from various texts. May the virtuous and the most excellent of poets listen to me.

ပါဠိံ အဋ္ဌကထဉ္စေဝ, မာတိကံ ပဒဘာဇနိံ;

ဩဂါဟေတွာန တံ သဗ္ဗံ, ပုနပ္ပုနံ အသေသတော.

Having immersed myself in all of that—the Pāḷi, the commentaries, the matrices, and the word-by-word analyses—again and again, completely and without remainder.

အတ္တနောမတိဂန္ထေသု, ဋီကာဂဏ္ဌိပဒေသုစ;

ဝိနိစ္ဆယဝိမတီသု, မာတိကာ’ဋ္ဌကထာသုပိ.

In texts based on personal opinion, in the sub-commentaries and knotty passages, in decisions and points of doubt, and also in the matrices and commentaries.

သဗ္ဗံ အသေသကံ ကတွာ, သံသန္ဒိတွာန ဧကတော;

ပဝတ္တာ ဝဏ္ဏနာ ဧသာ, တောသယန္တီ ဝိစက္ခဏေတိ.

Having made all complete and without remainder, having compared and unified them, this exposition is set forth, delighting the discerning.

ဗုဒ္ဓုပ္ပာဒေါ ဟိ ဒုလ္လဘော, တတော ပဗ္ဗဇ္ဇာ စ ဥပသမ္ပဒါ စ, ဝုတ္တဉှေတံ

For the arising of a Buddha is indeed rare, and rarer still are the going forth and the higher ordination. As it has been said:

ဗုဒ္ဓေါ စ ဒုလ္လဘော လောကေ, သဒ္ဓမ္မသဝနမ္ပိ စ;

သံဃော စ ဒုလ္လဘော လောကေ, သပ္ပူရိသာ’တိဒုလ္လဘာ.

A Buddha is rare in the world, and hearing the true Dhamma is also rare; the Sangha is rare in the world, and virtuous persons are exceedingly rare.

ဒုလ္လဘဉ္စ မနုဿတ္တံ, ဗုဒ္ဓုပ္ပာဒေါ စ ဒုလ္လဘော;

ဒုလ္လဘာ ခဏသမ္ပတ္တိ, သဒ္ဓမ္မော ပရမဒုလ္လဘော’တိ.

Rare is the human state, and rare is the arising of a Buddha; rare is the attainment of an opportune moment, and the true Dhamma is supremely rare.

၁. ဥပသမ္ပဒါကဏ္ဍော

1. The Chapter on Higher Ordination

ဣမသ္မိဉှိ ဌာနေ ဌတွာ ဗုဒ္ဓဂုဏပဋိသံယုတ္တာယ ကထာယ ဝုစ္စမာနာယ သာဓူနံ စိတ္တသမ္ပဟံသနဉ္စေဝ, ဣမဿေဝ ပကရဏဿ အနုမ္မတ္တဝစနဘာဝေါ စ ဘဝေယျ, အနုမ္မတ္တဝစနတ္တေ စ သိဒ္ဓေ သောတဗ္ဗံ မညိဿန္တိ, တသ္မာ ဗုဒ္ဓဂုဏံ ဝဏ္ဏယိဿာမ. အမှာကံ ကိရ ဘဂဝါ ဗြဟ္မဒေဝဗုဒ္ဓမာဒိံ ကတွာ ယာဝ ပေါရာဏသကျဂေါတမာ မနောပဏိဓိဝသေန, ကဋ္ဌဝါဟနဇာတကံအာဒိံကတွာ ယာဝ မဇ္ဈိမဒီပင်္ကရာ ဝါစင်္ဂဝသေန မဇ္ဈိမဒီပင်္ကရပါဒမူလတော ပဋ္ဌာယ ကာယဝါစင်္ဂဝသေန သဗ္ဗံ သမ္ပိဏ္ဍေတွာ ယာဝ ဝေဿန္တရတ္တဘာဝါ ဝီသတိ အသင်္ချေယျာနိ ပါရမိယော ပူရေန္တဿ သဗ္ဗညုတညာဏတ္ထာယ ယေဝ အလင်္ကတံ သီသံ ဆိန္ဒိတွာ ဒေန္တဿ သဗ္ဗညုဗောဓိသတ္တဿ သီသံ ဇမ္ဗုဒီပဝါသီနံ ဥဒ္ဓနတောပိ ဗဟုတရံ, အဉ္ဇိတနယနံ ဥပ္ပာဋေတွာ ဒေန္တဿ နယနံ အဇဋာကာသေ ဂဂနတလေ တာရာဂဏတောပိ ဗဟုတရံ, ဟဒယမံသံ ဝါ ဒက္ခိဏဗာဟုံ [Pg.7] ဝါ ဆိန္ဒိတွာ ဒေန္တဿ မံသံ ဆနဟုတ အဋ္ဌသ ဟဿာဓိကသတသဟဿပမာဏသိနေရုရာဇတောပိ ဗဟုတရံ, လောဟိတံ ဥပ္ပာဋေတွာ ဒေန္တဿ ရုဟိရံ စတူသု မဟာသမုဒ္ဒေသု ဥဒကတောပိ ဗဟုတရံ, မဒ္ဒီသဒိသေ စ ဘရိယေ ဇာလီကဏှာဇိနသဒိသေ စ ပုတ္တေ ပရေသံ ဒါသတ္ထာယ ဒေန္တဿ ဂဏနပထံ ဝီတိဝတ္တာ. ဧဝံ ပါရမိယော ပူရေန္တဿေဝ.

For, if at this point a discourse connected with the virtues of the Buddha were to be delivered, it would both gladden the hearts of the virtuous and establish the sober character of this treatise. And when its sober character is established, they will consider it worth listening to. Therefore, we shall extol the virtues of the Buddha. Indeed, our Blessed One—from Brahmadeva Buddha up to the ancient Sakyagautama by way of mental aspiration; from the Kaṭṭhavāhana Jātaka up to Majjhima Dīpaṅkara by way of verbal expression; and from the feet of Majjhima Dīpaṅkara up to the Vessantara existence by way of bodily and verbal expression—in total, for twenty incalculable aeons, fulfilled the perfections for the sole purpose of attaining the knowledge of omniscience. The heads of the Bodhisatta, who gave his own adorned head after having it cut off, were more numerous than the hearths of the inhabitants of Jambudīpa. The eyes he gave, having plucked out his own collyrium-adorned eyes, were more numerous than the host of stars in the clear expanse of the sky. The flesh he gave, having cut off his heart-flesh or his right arm, was greater in mass than the king of mountains, Sineru. The blood he gave, having let it flow, was more abundant than the water in the four great oceans. The times he gave his wife, like Maddī, and his children, like Jālī and Kaṇhājina, into servitude to others surpassed all reckoning. Thus it was that he fulfilled the perfections.

စိန္တိတံ သတ္တသင်္ချေယျံ, နဝသင်္ချေယျ’ဝါစကံ;

ကာယဝါစာ စတုချာတံ, ဗုဒ္ဓတ္တံ သမုပါဂမီတိ.

For seven incalculable aeons he resolved in mind, for nine incalculable aeons he declared in speech; for four, renowned for action in body and speech, he attained Buddhahood.

ဇာတတ္တကီသောတတ္တကိယာ ဝုတ္တနယေန အသူရော ဟုတွာ ဗုဒ္ဓတ္တံ စိန္တေန္တဿေဝ သတ္တအသင်္ချေယျာနိ ဝီတိဝတ္တာနိ. အတိသူရော အဟုတွာ ဝါစာမတ္တမေဝ နဝ အသင်္ချေယျာနိ ဝီတိဝတ္တာနိ. အတိသူရော ဟုတွာ ကာယင်္ဂဝါစင်္ဂဝသေန ပူရေန္တဿ စတ္တာရိ အသင်္ချေယျာနိ ဝီတိဝတ္တာနိ. ဣမာနိ စတ္တာရိ အသင်္ချေယျာနိ ဒီပင်္ကရပါဒမူလတော ပဋ္ဌာယ ဝေဒိတဗ္ဗာနိ. သတသဟဿကပ္ပမတ္ထကေ ပန အဇ္ဈတ္တပါရမီ ပူရိတာတိ ဝေဒိတဗ္ဗာ. ဝေဿန္တရတ္တဘာဝေန စ သတ္တကမဟာဒါနံ ဒတွာ သတ္တက္ခတ္တုံ ပထဝိံ ကမ္ပေတွာ ဝင်္ကပဗ္ဗတံ ဂန္တွာ နယနသဒိသေ ဒွေ ပုတ္တေ ဗြာဟ္မဏဿ ဒါသတ္ထာယ ဒတွာ ဒုတိယဒိဝသေ ဗြာဟ္မဏဝဏ္ဏေန အာဂတဿ သက္ကဿ ဒေဝရညော အတ္တသမံ မဒ္ဒိံ နာမ ဘရိယံ ဒတွာ တသ္မိံ ဘဝေ အပရိမေယျာနိ ပုညာနိ ကတွာ တတော တုသိတပုရံ ဂန္တွာ တတ္ထ ယာဝတာယုကံ ဌတွာ ဒသဟိ စက္ကဝါဠသဟဿေဟိ အာဂန္တွာ ဒေဝတာဝိသေသေဟိ.

In the manner spoken of in the Jātattakī and Sotattakī, being one who was not yet a hero, seven incalculable aeons passed for him while merely contemplating Buddhahood. Not yet being an exceeding hero, nine incalculable aeons passed while he fulfilled the perfections by speech alone. Being an exceeding hero, four incalculable aeons passed while he fulfilled them by way of body and speech. These four incalculable aeons should be understood as beginning from the time at the feet of the Buddha Dīpaṅkara. Furthermore, it should be understood that at the culmination of one hundred thousand aeons, the internal perfections were fulfilled. And in his existence as Vessantara, having given the seven great gifts and caused the earth to quake seven times, he went to Mount Vaṅka. There he gave his two sons, who were like his own eyes, into servitude to a brahmin. On the second day, to Sakka, king of the gods, who had come in the guise of a brahmin, he gave his wife Maddī, who was equal to himself. Having performed immeasurable meritorious deeds in that existence, he then went to the city of Tusita. Having dwelt there for his full lifespan, he was approached by the foremost deities who had come from ten thousand world-systems.

ကာလော ဒေဝ မဟာဝီရ, ဥပ္ပဇ္ဇ မာတုကုစ္ဆိယံ;

သဒေဝကံ တာရယန္တော, ဗုဇ္ဈဿု အမတံ ပဒန္တိ.

It is time, O Deva, O great hero! Be born in a mother's womb. Causing the world with its gods to cross over, awaken to the deathless state!

ယာစိယမာနော ကာလံ ဒီပဉ္စ ဒေသဉ္စ ကုလံ မာတရမေဝစာတိ ဣမာနိ ပဉ္စ မဟာဝိလောကနာနိ ဝိလောကေတွာ တုသိတပုရတော စဝိတွာ မဟာသမ္မတဝံသဇဿ ဩက္ကာကရညော ပုတ္တာနံ ကုသလမ္ဘေဒဘယေန ဘဂိနီဟိယေဝ သဒ္ဓိံ အာဝါဟကရဏံ သုတွာ သကျာ ဝတ ဘော ရာဇကုမာရာတိ ဩက္ကာကမဟာရာဇေန ဝုတ္တဝစနံ ပဝတ္တနိမိတ္တံ ကတွာ သကျာတိ လဒ္ဓနာမာနံ ရာဇူနမဗ္ဘန္တရေ ပဝတ္တဿ သုဒ္ဓေါဒနမဟာရာဇဿ ဇေဋ္ဌမဟေသိယာ သိရိမဟာမာယာယ ကုစ္ဆိမှိ နိဗ္ဗတ္တိတွာ ဒသမာသစ္စယေန ဒေဝဒဟနဂရဿ ကပိလဝတ္ထုဿ စ မဇ္ဈေ လုမ္ဗိနီဝနေ မာတုကုစ္ဆိတော နိက္ခမိတွာ ဇာတက္ခဏေယေဝ [Pg.8] ဥတ္တရာဘိမုခံ သတ္တပဒဝီတိဟာရေန ဂန္တွာ အဆမ္ဘိဝါစံ နိစ္ဆာရေတွာ ပိတရံ ဝန္ဒာပေတွာ အနုက္ကမေန သောဠသဝဿုဒ္ဒေသိကကာလေ ရဇ္ဇသိရိံ အနုဘဝိတွာ ရာဟုလဘဒ္ဒဿ ဇာတဒိဝသေ နိက္ခမိတွာ ဆဗ္ဗဿာနိ ဒုက္ကရစရိယံ စရိတွာ ဝေသာခပုဏ္ဏမဒိဝသေ အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဇ္ဈိတွာ ပဉ္စစတ္တာလီသ ဝဿာနိ ဒေဝမနုဿာနံ ရတနဒါမံ ဂန္ထေန္တော ဝိယ ဓမ္မရတနဝဿံ ဝဿာပေတွာ ယာဝ သုဘဒ္ဒပရိဗ္ဗာဇကဝိနယနာ ကတဗုဒ္ဓကိစ္စေ ကုသိနာရာယဥပဝဋ္ဋနေ မလ္လာနံ သာလဝနေ ဝေသာခပုဏ္ဏမဒိဝသေ ပစ္စူသသမယေ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗုတေ ဘဂဝတိလောကနာထေ သုဘဒ္ဒေန ဝုဍ္ဎပဗ္ဗဇိတေန ‘‘အလံ အာဝုသော မာ သောစိတ္ထ မာ ပရိဒေဝိတ္ထ, သုမုတ္တာ မယံ တေန မဟာသမဏေန, ဥပဒ္ဒုတာ စ ဟောမ’ဣဒံ ဝေါ ကပ္ပတိ ဣဒံ ဝေါ န ကပ္ပတီ’တိ. ဣဒါနိ ပန မယံ ယံ ဣစ္ဆိဿာမ တံ ကရိဿာမ, ယံ န ဣစ္ဆိဿာမ န တံ ကရိဿာမာ’’တိ ဝုတ္တဝစနံ သလ္လက္ခေတွာ ဂဏပါမောက္ခာနံ သတ္တန္နံ ဘိက္ခုသတသဟဿာနံ သံဃတ္ထေရော အာယသ္မာ မဟာကဿပေါ ဓမ္မသင်္ဂီတိံ ကတွာ ပရိသုဒ္ဓေ ဓမ္မဝိနယေ တတော အပရဘာဂေ ဝဿသတဿ အစ္စယေန ဝေသာလိယာ ဝဇ္ဇိပုတ္တကာ ဒသဝတ္ထူနိ ဒဿေတွာ သာသနဝိပတ္တိံ ကရောန္တေ ဒိသွာ အာယသ္မတာ ယသတ္ထေရေန ကာကဏ္ဍကပုတ္တေန သမုဿာဟိယမာနော ဒုတိယသင်္ဂီတိံ ကတွာ တတော အပရဘာဂေ တထာဂတဿ ပရိနိဗ္ဗာနတော ဒွိန္နံ ဝဿသတာနံ ဥပရိ အဋ္ဌာရသမေ ဝဿေ ဓမ္မာသောကောနာမ ရာဇာ သကလဇမ္ဗုဒီပတလေ ဧကရဇ္ဇာဘိသေကံ ပါပုဏိတွာ ဗုဒ္ဓသာသနေ မဟန္တံ လာဘသက္ကာရံ ပဝတ္တေတွာ ပရိဟီနလာဘသက္ကာရာ တိတ္ထိယာ အန္တမသော ဃာသစ္ဆာဒနမတ္တမ္ပိ အလဘန္တာ လာဘသက္ကာရံ ပတ္ထယမာနာ သာသနေ ပဗ္ဗဇိတွာ သကာနိ သကာနိ ဒိဋ္ဌိဂတာနိ ဒီပေတွာ သာသနေ မဟန္တံ အဗ္ဗုဒဉ္စ မလဉ္စ ပဝတ္တေသုံ. တဒါ ဓမ္မာသောကရညော ပတ္တာဘိသေကတော သတ္တရသမေ ဝဿေ သဋ္ဌိသတသဟဿ ဘိက္ခူသု သဟဿဘိက္ခုံ ဂဟေတွာ မောဂ္ဂလိပုတ္တတိဿော နာမ သံဃတ္ထေရော မဟာပဝါရဏာယ ပရပ္ပဝါဒံ ဘိန္ဒိတွာ ကထာဝတ္ထုပ္ပကရဏံ ဒေသေတွာ တတိယဓမ္မသင်္ဂီတိံ ကတွာ ပရိသုဒ္ဓေ ဓမ္မဝိနယေ သာဋ္ဌကထေဗုဒ္ဓဝစနေ ဓရန္တေဝ ပါဠိယဋ္ဌကထာသု အတ္ထစ္ဆာယံ ဂဟေတွာ အတ္တနော မတိဝသေန နာနာဂန္ထဝိသေသာနိ ကရောန္တိ, တေသု အတ္တနောမတိဝသေန အတ္ထစ္ဆာယံ ဂဟေတွာ ကာရဏပတိရူပကံ ကတွာ [Pg.9] ဝုတ္တဝစနံ သာရတော သလ္လက္ခေတွာ သုတ္တ-သုတ္တာနုလောမအာစရိယဝါဒေ မုဉ္စိတွာ ပါဠိယာ အဋ္ဌကထံ, အဋ္ဌကထာယ စ ပါဠိံ တဗ္ဗိဝရဏဘူတံ သာရတ္ထဒီပနိဉ္စ အညာနိ စ ဂန္ထဝိသေသာနိ အသံသန္ဒိတွာ အတ္တနောမတိယာပိ ပုဗ္ဗာပရံ အသမာနေတွာ ဝါဒပ္ပကာသနမတ္တမေဝ ဌပေတွာ ဂရုကလဟုကေသု ဂရုကေယေဝ ဌာတဗ္ဗေပိ ဂရုကေ အဋ္ဌတွာ ကေစိ ဘိက္ခူ နဒိယာ ဥဒကုက္ခေပံ အကတွာ ကရောန္တိ. ဧဝံ သာသနေ ဒွိဓာ ဘိန္နာ ဟောန္တိ. ဣဒဉ္စ ဘိန္ဒနံ ကောသမ္ဗကက္ခန္ဓကေ ဘိန္နတောပိ သတဂုဏေန သဟဿဂုဏေန ဗလဝတရမေဝ သာသနဿ ဝိပတ္တိကာရဏတ္တာ, တထာ ဟိ န ဣဒံ မနုဿလောကေ ဘိက္ခူနံယေဝ ဟောတိ, ဘိက္ခူနံ, ဥပါသကမနုဿာနံ, အာရက္ခကဒေဝတာနမ္ပိ, တာသံ သဟာယကာနံ ဘုမ္မနိဿိတဒေဝတာနမ္ပိ တာသံ သဟာယကာနံ ရုက္ခနိဿိတဒေဝတာနမ္ပိ တာသံသဟာယကာနံ အာကာသဋ္ဌကဒေဝတာနမ္ပိ, တာသံ သဟာယကာနံ စာတုမဟာရာဇိကဒေဝတာနမ္ပိ, တာသံ သဟာယကာနံ တာဝတိံသဒေဝတာနမ္ပိ, ဧဝံ မိတ္တပရမ္ပရဝသေန ဆကာမာဝစရဒေဝတာနမ္ပိ တာသံ မိတ္တာနံ ဗြဟ္မပါရိသဇ္ဇာနမ္ပီတိ ဧဝံ ယာဝအကနိဋ္ဌဗြဟ္မလောကာ အရိယပုဂ္ဂလေ ဌပေတွာ သဗ္ဗေ ပုထုဇ္ဇနာ ဒေဝမနုဿာ ဘိန္နာ ဟောန္တိ, တေသံ ဘိန္နတ္တာ ဗဟု စ ပါပံ ပသဝတိ, တသ္မာ ပါဠိယာ အဋ္ဌကထံ, အဋ္ဌကထာယ စ ပါဠိံ သံသန္ဒိတွာ တာနိ တာနိ ဂန္ထဝိသေသာနိ စ ဧကတော ကတွာ ဂင်္ဂေါဒကေ န ယမုနောဒကံ ဝိယ မိဿိတွာ ဧကီဘာဝံ ကတွာ သီမဝိသောဓနိံ နာမ ကရိဿာမိ, တံ သုဏာထ သာဓုကံ မနသိကရောထ ဓမ္မရာဇဿ သာဝကာတိ.

Being requested, after considering the five great reflections—time, the continent, the region, the family, and the mother—he descended from the Tusita heaven. Hearing that the sons of King Okkāka, of the Mahāsammata lineage, for fear of breaking the integrity of the lineage, had married their own sisters, and taking as the originating sign the words spoken by Mahārāja Okkāka, 'Capable (sakyā), indeed, are the royal princes!', he was reborn among those kings who had thus received the name 'Sakyas', in the womb of Queen Sirimahāmāyā, the chief consort of King Suddhodana. After ten months, he emerged from his mother's womb in the Lumbinī grove, between the cities of Devadaha and Kapilavatthu. At the moment of birth, he took seven steps northward, uttered a fearless proclamation, and caused his father to pay homage to him. In due course, at the age of sixteen, he enjoyed royal glory. On the day his son Rāhula was born, he renounced the world, practiced severe austerities for six years, and on the full moon day of Vesākha, attained unsurpassed perfect enlightenment. For forty-five years, as if stringing a garland of jewels, he caused the rain of the jewel of Dhamma to fall upon gods and humans. Having performed the Buddha's duties up to the taming of the wanderer Subhadda, then, on the full moon day of Vesākha, at dawn, in the Sāla grove of the Mallas near Kusinārā, when the Blessed One, the Lord of the world, had attained final Nibbāna in the element of Nibbāna without remainder, the elder Subhadda, who had gone forth in old age, said, 'Enough, friends! Do not grieve or lament. We are well freed from that great ascetic. We were oppressed by his rules—"This is allowable for you, this is not." Now we shall do as we wish and refrain as we wish.' Reflecting on these words, the Elder Mahākassapa, chief of the assembly of seven hundred thousand monks, convened the First Council to purify the Dhamma and Vinaya. Later, after the passing of a hundred years, seeing the Vajjiputtaka monks in Vesāli proclaiming ten points, causing a decline in the Dispensation, the Elder Yasa, son of Kākaṇḍaka, inspired by this, convened the Second Council. Further, in the eighteenth year after two hundred years from the Parinibbāna of the Thus Gone One, King Dhammāsoka, having obtained consecration as sole sovereign over all Jambudīpa, established great gain and honor in the Buddha's Dispensation. Heretics, deprived of gain and honor, not obtaining even as much as food and clothing, desiring gain and honor, entered the Dispensation, proclaiming their own views, causing a great blemish and impurity in the Dispensation. Then, in the seventeenth year after King Dhammāsoka's consecration, Elder Moggaliputtatissa, taking a thousand monks from among six million monks, having refuted the doctrines of others during the Great Pavāraṇā, expounded the Kathāvatthu-pakaraṇa and convened the Third Council to purify the Dhamma and Vinaya. Yet, while the Buddha's words, together with their commentaries, were still present, some monks, taking a superficial understanding of the meaning from the Pāli and commentaries, composed various special treatises according to their own views. In these, taking a superficial understanding of the meaning according to their own views, making a semblance of reason, and abandoning the teachings of the teachers that are in conformity with the Suttas, without harmonizing the Pāli with the commentary, and the commentary with the Pāli, and the Sāratthadīpanī which is its explanation, and other special treatises, and without bringing their own views into accord with what precedes and follows, they merely established the proclamation of their own doctrines. Some monks, even when weighty matters should be given weight, gave them no weight, acting without performing the necessary preliminaries. Thus, the Dispensation split into two. This division, being a hundredfold or a thousandfold more powerful than the division in the Kosambaka dispute, is indeed a cause for the Dispensation's decline. For this division was not confined to the monks in the human world; monks, lay followers, guardian deities, and through a succession of friendships, earth-dwelling deities, tree-dwelling deities, sky-dwelling deities, the deities of the Four Great Kings, the Tāvatiṃsa gods, and so up to the six sense-sphere deities and their friends, the retinue of Brahmā—thus, excluding the noble ones, all ordinary beings, gods and humans, became divided, all the way up to the Akaniṭṭha Brahmā world. Because of their division, much evil arises. Therefore, reconciling the Pāli with its commentary, and the commentary with the Pāli, and bringing those various special treatises together into one, mixing them like the water of the Yamunā into the water of the Ganges to make them one, I shall compose the Sīmavisodhanī. Listen to that, pay good heed, O disciples of the Dhamma King!

တတ္ထ ဗုဒ္ဓုပ္ပာဒေါ ဒုလ္လဘော တိ ဗုဒ္ဓဿ ဥပ္ပာဒကာလော ဒုလ္လဘော တထာ ဟိ အနုပ္ပန္နကာလေ ဗုဒ္ဓေ ဗုဒ္ဓေါတိ သဒ္ဒမ္ပိ အသုတွာ ဝီတိဝတ္တာနံ ကပ္ပာနံ ဂဏနပထံ ဝီတိဝတ္တာ. ဗုဒ္ဓကာရဏဿ ဒုက္ကရတ္တံ ဟေဋ္ဌာ ဝုတ္တမေဝ.

Here, 'the arising of a Buddha is rare' means the time of a Buddha's arising is rare. For indeed, in times when a Buddha has not arisen, even the word 'Buddha' is unheard, and aeons have passed beyond reckoning. The difficulty of the cause for a Buddha has already been stated below.

တတော ပဗ္ဗဇာ စ ဥပသမ္ပဒါစာ တိဧတ္ထ တောပစ္စယော လာမကတ္ထေ, ပဉ္စမျတ္ထေ ဝါ. ဗုဒ္ဓုပ္ပာဒေါ ဒုလ္လဘော, တမနုပဗ္ဗဇ္ဇာ စ ဥပသမ္ပဒါ စ ဒုလ္လဘာယေဝါတိ အဓိပ္ပာယော. ယထာ စ လောကေ ကိဉ္စိဒေဝ မဟဂ္ဃံ အလဘိတဗ္ဗံ လဘိတွာ ဝါ တေန သဟကာရီကာရဏဘူတံ အပ္ပဂ္ဃမ္ပိ မဟဂ္ဃံ မဟဂ္ဃံ ဒုလ္လဘံ ဒုလ္လဘန္တိ ဝုစ္စတိ, ဧဝမေဝ အတိဒုလ္လဘံ ဗုဒ္ဓုပ္ပာဒံ အာဂမ္မ တမနုပဗ္ဗဇိတမ္ပိ ဒုလ္လဘန္တိ ဝုစ္စတိ, ယထာ စ နိဒိယာ ဥပရိမဘာဂေ သတ္တာဟဝဋ္ဋလိကာဒိဘာဝေန ဥဒကပူရဏေ ဟေဋ္ဌာ ကိသ္မိဉ္စိ ဌာနေ တရိတုံ အဝိသဟန္တာ ဣဒမေဝ ဌာနံ [Pg.10] ဒုက္ကရန္တိ ဝုစ္စတိ, ဧဝမေဝ ဗုဒ္ဓကာရဏဿ ဒုက္ကရဘာဝေ န တမနုပဗ္ဗဇ္ဇုပသမ္ပဒါပိ ဒုက္ကရံ ဒုလ္လဘန္တိ ဝုစ္စတိ. အညထာ ဗုဒ္ဓဘဂဝတော ပိ ပဗ္ဗဇ္ဇုပသမ္ပဒဘာဝေါယေဝ သေဋ္ဌော ဘဝေယျ. အထဝါ ကာရဏူပစာရဝသေနာပိ ဧဝံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ, ယထာ သေမှောဂုဠောတိ တထာ ဟိ ဂုဠဿ ပိ ဝနပစ္စယာ သေမှော ဥဿန္နော, တံ ဇနော ဂုဠေနသေမှောတိ ဝတ္တဗ္ဗေပိ ကာရဏသ္မိံ ဂုဠေ ဖလဘူတံ သေမှံ ရောပေတွာ သေမှော ဂုဠောတိ ဝုစ္စတိ, ဧဝံ ကာရဏဿ ဒုက္ကရတ္တာ ဒုလ္လဘေ ဗုဒ္ဓုပ္ပာဒေ တမနုကြိယာ ပဗ္ဗဇ္ဇာပိ တံ မူလကာရဏဘူတေ ဗုဒ္ဓုပ္ပာဒေ ရောပေတွာ ဒုလ္လဘာ ပဗ္ဗဇ္ဇာတိ ဝုစ္စတိ. ဗုဒ္ဓုပ္ပာဒကာလေပိ ဗုဒ္ဓဒဿနံ ဒုလ္လဘမေဝ, အနုပ္ပန္နကာလေ ပန ပဂေဝ, သဗ္ဗခဏေသု နဝမခဏတ္တာ စ တထာ ဟိ မိလက္ခုဒေသအရူပဘူမိအသညသတ္တနိရယပေတတိရစ္ဆာနဘူမီသု ဇာယမာနေသု ဝါ မဇ္ဈိမဒေသေ ဇာယမာနောပိ မိစ္ဆာဒိဋ္ဌိဘူတာ ဝါ, သမ္မာဒိဋ္ဌိကုလေ ဇာယမာနာပိ စက္ခုသောတ ဝိကလဘာဝေန အင်္ဂဝိကလာ ဝါ ဗုဒ္ဓဒဿနံ န အရဟန္တိ, ဒဿနမ္ပိ ဒဿနမတ္တမေဝ. သုပဏ္ဏနာဂရာဇာဒီနံ တသ္မိံ ဘဝေ မဂ္ဂဖလဘာဂိနော န ဟောန္တိ, ဟောန္တိ စေတ္ထ.

Then, regarding 'the going forth and the higher ordination': here the suffix 'to' (in 'tato') is used in a depreciative sense, or in the sense of the ablative case. The meaning is that the arising of a Buddha is rare, and thus the going forth and higher ordination that follow it are also rare. Just as in the world, when something very precious and unobtainable is obtained, even something of little value that serves as an auxiliary cause for it is called precious and rare; in the same way, because the arising of a Buddha is exceedingly rare, even the going forth that follows him is called rare. And just as when a river is filled with water in its upper part, and due to the formation of a whirlpool or the like, those unable to cross at some lower point call that very spot difficult; in the same way, because the cause for a Buddha is difficult, even the going forth and higher ordination following him are called difficult and rare. Otherwise, the very state of going forth and higher ordination of the Blessed Buddha would be the most excellent. Or, it should be understood that this is said by way of a figurative expression based on the cause, like 'phlegm-sugar.' For when phlegm arises due to the condition of sugar, people, when they should say 'phlegm from sugar,' instead attribute the effect, phlegm, to the cause, sugar, and say 'phlegm-sugar.' Similarly, because the arising of a Buddha is difficult and rare, the going forth, being rooted in that causal arising, is also called a rare going forth. Even during the time of a Buddha's arising, seeing the Buddha is rare, how much more so when a Buddha has not arisen. And further, because it is the ninth unfavorable moment, that is, those born in the borderlands, the formless realms, the realm of unpercipient beings, the hells, the realm of hungry ghosts, or the animal realm, or even those born in the middle country who are of wrong view, or even those born in a family of right view who are physically impaired with defective eyes or ears, are not capable of seeing the Buddha. Even seeing is just seeing only. Garuḍas and Nāga kings, and others, in that existence, are not partakers of the path and its fruits, though they may be present.

‘‘ပစ္စန္တဇော အရူပိနော, ဝိကလင်္ဂေါ အသညဇော;

မိစ္ဆာဒိဋ္ဌိ တိရစ္ဆာနော, ပေတော နေရယိကောပိစ.

Those born in borderlands, the formless beings, the crippled, the unperceiving beings, those with wrong view, animals, hungry ghosts, and hell-beings;

ဧတေ အဋ္ဌက္ခဏာ ဝုတ္တာ, ဗုဒ္ဓေနာဒိစ္စဗန္ဓုနာ;

ဗုဒ္ဓုပ္ပာဒေါ ခဏော ဧကော, နဝမောတိ ပဝုစ္စတီတိ’’.

These eight unfavorable moments are declared by the Buddha, kinsman of the sun. The arising of a Buddha is one moment, the ninth, so it is called.

ပဗ္ဗဇ္ဇာ တိစေတ္ထ သာမညေန ဝုတ္တေပိ သာမဏေရာဝ အဓိပ္ပေတာ, ဥပသမ္ပဒါ စာတိ ဝိသုံ ဝုတ္တတ္တာ. သာမဏေရာ စ နာမ ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမိတျာဒိနာ တိက္ခတ္တုံ ဝတွာ ဥဘတောသုဒ္ဓိဝသေနေဝ သာမဏေရဘူမိယံ တိဋ္ဌန္တိ. ဒသသီလာနိ ပန တေသံ သိက္ခာပဒမတ္တမေဝ. တာနိ ပါဠိဝသေန အသက္ကောန္တော အတ္ထဝသေန ‘‘ဣဒဉ္စ သမာဒါယ ဝတ္တေဟီ’’တိ အာစိက္ခိတုမ္ပိ ဝဋ္ဋတိယေဝ. ဣဓ ဝတ္တဗ္ဗံ နတ္ထိ. ဥပသမ္ပဒါ ပန အဋ္ဌဝိဓာ ဟောန္တိ ဧဟိဘိက္ခူပသမ္ပဒါ, သရဏဂမနူပသမ္ပဒါ, ဩဝါဒ ပဋိဂ္ဂဟဏူပသမ္ပဒါ, ပဉှာဗျာကရဏူပသမ္ပဒါ, အဋ္ဌဂရုဓမ္မပဋိဂ္ဂဟဏူပသမ္ပဒါ, ဒူတေနူပသမ္ပဒါ, အဋ္ဌဝါစိကူပသမ္ပဒါ, ဉတ္တိစတုတ္ထူပသမ္ပဒါ စာတိ. တတ္ထ ဘဂဝါ ဧဟိ ဘိက္ခုဘာဝါယ ဥပနိဿယသမ္ပန္နံ ပုဂ္ဂလံ ဒိသွာ ရတ္တပံသုကူလန္တရတော သုဝဏ္ဏဝဏ္ဏံ ဒက္ခိဏဟတ္ထံ နီဟရိတွာ ဗြဟ္မဃောသံ နိစ္ဆာရေန္တော ‘‘ဧဟိ ဘိက္ခု စရ ဗြဟ္မစရိယံ [Pg.11] သမ္မာ ဒုက္ခဿ အန္တကိရိယာယာ’’တိ ဝဒတိ. တဿာနန္တရမေဝ ဂိဟိလိင်္ဂံ အန္တရဓာယိတွာ.

Here, although the term 'going forth' (pabbajjā) is used in a general sense, it refers to novices (sāmaṇeras), as the higher ordination (upasampadā) is mentioned separately. Novices, indeed, upon saying three times, 'I go to the Buddha for refuge,' and so forth, and by having purity on both sides, stand on the footing of a novice. For them, the ten precepts are merely training rules. If one is unable to recite them in Pāli, it is permissible to explain them by their meaning, saying, 'Undertake these and conduct yourself accordingly.' Here, there is nothing further to be said. Higher ordination, however, is of eight kinds: ordination by 'Come, monk,' ordination by taking refuge, ordination by acceptance of instruction, ordination by answering questions, ordination by acceptance of the eight weighty rules, ordination by messenger, ordination by eight recitations, and ordination by a motion and three announcements. In this regard, when the Blessed One sees a person endowed with the supporting conditions for monkhood, he draws forth his golden-hued right hand from beneath his reddish-brown rag-robe and, emitting a Brahma-like voice, says, 'Come, monk, live the holy life for the complete ending of suffering.' Immediately afterward, the signs of a householder disappear.

တိစီဝရဉ္စ ပတ္တော စ, ဝါသိ သူစိစ ဗန္ဓနံ;

ပရိဿာဝနမဋ္ဌေတေ, ယုတ္တယောဂဿ ဘိက္ခုနောတိ.

The three robes, the bowl, the razor, the needle, the belt, and the water strainer—these eight are the requisites for a monk engaged in striving.

ဧဝံ ဝုတ္တေဟိ အဋ္ဌဟိပရိက္ခာရေဟိ သရီရေ ပဋိမုတ္တောယေဝ ဝဿသတိကတ္ထေရော ဝိယ ဣရိယာပထသမ္ပန္နော ဗုဒ္ဓါစရိယကော ဗုဒ္ဓုပဇ္ဈာယကော သမ္မာသမ္ဗုဒ္ဓံ ဝန္ဒမာနောဝ တိဋ္ဌတိ. အယံ ဧဟိ ဘိက္ခူပသမ္ပဒါ နာမ. ဘဂဝါ ဟိ ပဌမဗောဓိယံ ဧတသ္မိံ ကာလေ ဧဟိ ဘိက္ခုပသမ္ပဒါယ ဧဝ ဥပသမ္ပာဒေတိ. တာနိ ပန ပဉ္စဝဂ္ဂိယာဒယော အင်္ဂုလိမာလတ္ထေရပရိယောသာနာ.

Upon this being said, with his body equipped with the eight requisites, he stood like an elder of a hundred years, possessed of proper deportment, with the Buddha as his teacher and the Buddha as his preceptor, as if venerating the Perfectly Self-Enlightened One. This is called the 'Come, Bhikkhu' ordination. Indeed, during the first twenty years of his Buddhahood, the Blessed One ordained with this 'Come, Bhikkhu' ordination. Those ordained in this way ranged from the group of five monks to the Elder Aṅgulimāla.

တီဏိသတံ သဟဿဉ္စ, စတ္တာလီသံ ပုနာပရော;

ဧကော စ ထေရော သပ္ပညော;

သဗ္ဗေ တေ ဧဟိ ဘိက္ခုကာတိ.

Three hundred thousand, and forty more, and one wise elder; all of them were 'Ehi Bhikkhus'.

ဧတေ ဝိနယပိဋကေ နိဒ္ဒိဋ္ဌဧဟိဘိက္ခူ နာမ ဝိနယပိဋကေ အနိဒ္ဒိဋ္ဌာ ပန တိသတပရိဝါရသေလဗြာဟ္မဏာဒယော.

These are the 'Ehi Bhikkhus' specified in the Vinaya Piṭaka. However, those not specified in the Vinaya Piṭaka are, for example, the brahmin Sela and his retinue of three hundred.

သတ္တဝီသ သဟဿာနိ, တီဏိယေဝ သတာနိ စ;

ဧတေ ဟိ သဗ္ဗေ သင်္ခါတာ, သဗ္ဗေ တေ ဧဟိဘိက္ခုကာတိ.

Twenty-seven thousand, and three hundred; all these were reckoned, all were 'Ehi Bhikkhus'.

တံ သဗ္ဗံ သမ္ပိဏ္ဍေတွာ အဋ္ဌဝီသသဟဿာနိ ဆသတာနိ ဧကစတ္တာလီသုတ္တရာနိ စ ဟောန္တိ. ပဌမဗောဓိစ နာမေသာ ဝီသတိဝဿာနိ ဟောန္တိ.

All that combined amounts to twenty-eight thousand, six hundred and forty-one. This period of twenty years is called the First Bodhi.

ဘဂဝါ ဟိ အနုတ္တရံ ဓမ္မစက္ကံ ပဝတ္တေတွာ အဋ္ဌာရသကောဋိဗြာဟ္မဏာနံ အမတံ ပါယေတွာ ပဌမဝဿံ ဝသိ. ဒုတိယတတိယစတုတ္ထဝဿေသု ရာဇဂဟေ ဝေဠုဝနဝိဟာရေ ဝဿံ ဝသိ, ဘဂဝါ ဟိ အာသာဠှိနက္ခတ္တပုဏ္ဏမိယံ ဗာရာဏသိယာ ဣသိပတနေ မိဂဒါယေ ပဌမဝဿံ ဝသိတွာ ဖဂ္ဂုဏမာသေ ဖဂ္ဂုဏပုဏ္ဏမိယံ ရာဇဂဟံ ပတွာ ဗိမ္ဗိသာရရညာ ကာရိတေ ဝေဠုဝန ဝိဟာရေ ဧကမာသမတ္တံ ဝသိတွာ စိတြမာသေ ဝီသတိခီဏာသဝသဟဿပရိဝုတော ကပိလဝတ္ထုံ ဂန္တွာ အသီတိယာ ဉာတိသဟဿာနံ မဇ္ဈေ ဝိပ္ပဋိပန္နာနံ ရာဇူနံ မတ္ထကေ ပံသုရဇံ ဩကိရိတွာ တေ ဝန္ဒာပေတွာ ပေါက္ခရဝဿဉ္စ ဝဿာပေတွာ တမာဂမ္မ အသီတိယာ ဉာတိသဟဿာနံ ဝေဿန္တရ ဇာတကံ ကထေတွာ ရာဟုလမာတရမာဂမ္မ စန္ဒကိန္နရီဇာတကဉ္စ ကထေတွာ ပိတရံ အနာဂါမိဖလေ ပတိဋ္ဌာပေတွာ ရာဇဂဟမေဝ အာဂန္တွာ ဝါသံ ကပ္ပေသိ, တေန ဝုတ္တံ ဒုတိယ တတိယ စတုတ္ထ ဝဿေသု ရာဇဂဟေ ဝေဠုဝနဝိဟာရေ ဝဿံ ဝသီ’’တိ[Pg.12]. ပဉ္စမေ ပန ဝေသာလိယံ ဧကဝါသံ ဝသိ. ဆဋ္ဌေ မကုဠပဗ္ဗတေ ဧကဝါသံ ဝသိ. ပုဏ္ဏော ဝါ တတ္ထ. တတြာယံ အနုပုဗ္ဗိကထာ သုနာပရန္တရဋ္ဌေ ကိရ ဧကသ္မိံ ဝါဏိဇကဂါမေ ဒွေ ဘာတရော. တေသု ကဒါစိ ဇေဋ္ဌော ပဉ္စသကဋသတာနိ ဂဟေတွာ ဇနပဒံ ဂန္တွာ ဘဏ္ဍံ အာဟရတိ, ကဒါစိ ကနိဋ္ဌော. ဣမသ္မိံ ပန သမယေ ကနိဋ္ဌံ ဃရေ ဌပေတွာ ဇေဋ္ဌဘာတိကော ပဉ္စ သကဋသတာနိ ဂဟေတွာ ဇနပဒစာရိကံ စရန္တော အနုပုဗ္ဗေန သာဝတ္ထိံ ပတွာ ဇေတဝနဿ အဝိဒူရေ ပဉ္စသကဋသတာနိ ဌပေတွာ ဘုတ္တပါတရာသော ပရိဇနပရိဝုတော ဖာသုကဋ္ဌာနေ နိသီဒိ. တေန စ သမယေန သာဝတ္ထိဝါသိနော ဘုတ္တပါတရာသာ ဥပေါသထင်္ဂါနိ အဓိဋ္ဌာယ သုဋ္ဌုတ္တရာသင်္ဂါ ဂန္ဓပုပ္ဖာဒိဟတ္ထာ ယေနဗုဒ္ဓေါ, ယေနဓမ္မော, ယေနသံဃော, တန္နိန္နာ တပ္ပောဏာ တပ္ပဗ္ဘရာ ဟုတွာ ဒိက္ခိဏဒွါရေန နိက္ခမိတွာ ဇေတဝနံ ဂစ္ဆန္တိ. သော တေ ဒိသွာ ‘‘ကဟံ ဣမေ ဂစ္ဆန္တီ’’တိ ဧကံ မနုဿံ ပုစ္ဆိ. ကိံ တွံ အယျော န ဇာနာသိ, လောကေ ဗုဒ္ဓဓမ္မသံဃရတနာနိ နာမ ဥပ္ပန္နာနိ, ဣစ္စေဝ မဟာဇနော သတ္ထုသန္တိကေ ဓမ္မကထံ သောတုံ ဂစ္ဆတီတိ. တဿ ‘‘ဗုဒ္ဓေါ’’တိ ဝစနံ ဆဝိစမ္မာဒီနိ ဆိန္ဒိတွာ အဋ္ဌိမိဉ္ဇံ အာဟစ္စ အဋ္ဌာသိ. အထ အတ္တနော ပရိဇနပရိဝုတော တာယ ပရိသာယသဒ္ဓိံ ဝိဟာရံ ဂန္တွာ သတ္ထာမဓုရဿရေန ဓမ္မံ ဒေသေန္တဿ ပရိသ ပရိယန္တေ ဌိတော ဓမ္မံ သုတွာ ပဗ္ဗဇ္ဇာယ စိတ္တံ ဥပ္ပာဒေသိ. အထ တထာဂတေန ကာလံ ဝိဒိတွာ ပရိသာယ ဥယျောဇိတာယ သတ္ထာရံ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ သွာတနာယ နိမန္တေတွာ ဒုတိယဒိဝသေ မဏ္ဍပံ ကရေတွာ အာသနာနိ ပညာပေတွာ ဗုဒ္ဓပ္ပမုခဿ သံဃဿ မဟာဒါနံ ဒတွာ ဘတ္တကိစ္စာဝသာနေ ဘဂဝါ အနုမောဒနံ ကတွာ ပက္ကမိ. ဘုတ္တပါတရသော ဥပေါသထင်္ဂါနိ အဓိဋ္ဌာယ ဘဏ္ဍာဂါရိကံ ပက္ကောသာပေတွာ ‘‘ဧတ္တကံ ဘဏ္ဍံ ဝိဿဇ္ဇိတံ ဧတ္တကံ ပန န ဝိဿဇ္ဇိတ’’န္တိ သဗ္ဗံ အာစိက္ခိတွာ ‘‘ဣမံ သာပတေယျံ မယှံ ကနိဋ္ဌဿ ဒေဟီ’’တိ သဗ္ဗံ နိယျောတေတွာ သတ္ထု သန္တိကေ ပဗ္ဗဇိတွာ ကမ္မဋ္ဌာန ပရာယဏော အဟောသိ. အထဿ ကမ္မဋ္ဌာနံ မနသိကရောန္တဿ ကမ္မဋ္ဌာနံ န ဥပဋ္ဌာတိ, တတော စိန္တေသိ ‘‘အယံ ဇနပဒေါ မယှံ အသပ္ပာယော, ယံနူနာဟံ သတ္ထု သန္တိကေ ကမ္မဋ္ဌာနံ ဂဟေတွာ သကဋ္ဌာနမေဝ ဂစ္ဆေယျ’’န္တိ. အထ ပုဗ္ဗဏှသမယေ ပိဏ္ဍာယ စရိတွာ သာယနှသမယေ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ကမ္မဋ္ဌာနံ ကထာပေတွာ သတ္ထာ သီဟနာဒံ နဒိတွာ ပက္ကမိ. အထ ခေါ အာယသ္မာ ပုဏ္ဏော သူနာပရန္တရဋ္ဌံ [Pg.13] ပတွာ သမ္မတပဗ္ဗတံ နာမ ပဝိသိတွာ ဝါဏိဇကဂါမံ ပိဏ္ဍာယ ပါဝိသိ. အထ နံ ကနိဋ္ဌဘာတာ သဂေဟံ နေတွာ ဘိက္ခံ ဒတွာ ‘‘ဘန္တေ အညတ္ထ အဂန္တွာ ဣဓေဝ ဝသထာ’’တိ ပဋိညံ ကာရေတွာ ဝသာပေသိ. တတော သမုဒ္ဒဂိရိဝိဟာရံ နာမ အဂမာသိ. တတ္ထ သမုဒ္ဒဝီစိယော အာဂန္တွာ အယကဏ္ဋပါသာဏေသု ပဟရိတွာ မဟာသဒ္ဒံ ကရောန္တိ. ထေရော ကမ္မဋ္ဌာနံ မနသိကရောန္တော န ဖာသုဝိဟာရော ဟောတီတိ သမုဒ္ဒံ နိသဒ္ဒံ ကတွာ အဓိဋ္ဌာသိ. တတော မာတုလဂိရိံ နာမ အာဂမာသိ. တတ္ထ သကုဏသံဃော ဥဿန္နော ရတ္တိဉ္စ ဒိဝါ စ သဒ္ဒေါ ဧကော ဗဒ္ဓေါ ဟောတိ. ထေရော ‘‘ဣဒံ ဌာနံ အဖာသုကန္တိ တတော မကုဠကာရာမဝိဟာရံ နာမ ဂတော. သော ဝါဏိဇဂါမဿ နာတိဒူရော နာစ္စာသန္နော ဂမနာဂမနသမ္ပန္နော ဝိဝိတ္တော အပ္ပသဒ္ဒေါ. ထေရော ‘‘ဣဒံ ဌာနံ ဖာသုက’’န္တိ တတ္ထ ရတ္တိဋ္ဌာနဒိဝါဌာနေ စင်္ကမနာဒီနိ ကာရေတွာ ဝဿံ ဥပဂစ္ဆတိ. ဧဝံ စတူသု ဌာနေသု ဝိဟာသိ. အထေကဒိဝသံ တသ္မိံယေဝ အန္တောဝဿေ ပဉ္စ ဝါဏိဇကသတာနိ ‘‘ပရသမုဒ္ဒံ ဂစ္ဆာမာ’’တိ နာဝါယ ဘဏ္ဍံ ပက္ခိပိံသု. နာဝါရောဟနဒိဝသေ ထေရဿ ကနိဋ္ဌဘာတာ ထေရံ ဘောဇေတွာ ထေရဿ သန္တိကေ သိက္ခာပဒါနိ ဂဟေတွာ ဂစ္ဆန္တော ‘‘ဘန္တေ မဟာသမုဒ္ဒေါ နာမ အဿဒ္ဓေယျော စာနေကန္တရာယော စ, အမှေ အာဝဇ္ဇေယျာထာ’’တိ ဝတွာ နာဝံ အာရူယှိ. နာဝါ ဦမိဇဝေန ဂစ္ဆမာနာ အညတရံ ဒီပံ ပါပုဏိ. မနုဿာ ‘‘ပါတရာသံ ကရိဿာမာ’’တိ ဒီပကေ ဩတိဏ္ဏာ. တသ္မိံ ဒီပကေ အညံ ကိဉ္စိ နတ္ထိ, စန္ဒနဝနမေဝ အဟောသိ. အထေကော ဝါ သိယာ ရုက္ခံ အာကောဋေတွာ လောဟိတစန္ဒနဘာဝံ ဉတွာ ‘‘ဘော မယံ လာဘတ္ထာယ ပရသမုဒ္ဒံ ဂစ္ဆာမ, ဣတော စ ဥတ္တရိ လာဘာ နာမ နတ္ထိ, စတုရင်္ဂုလ မတ္တာပိ ဃဋိကာ သတသဟဿံ အဂ္ဃတိ, သံဟာရေတဗ္ဗကယုတ္တံ ဘဏ္ဍံ ဟာရေတွာ ဂစ္ဆာမာ’’တိ. တေ တထာ ကရိံသု စန္ဒနဝနေ အဓိဝတ္ထာ အမနုဿာ ကုဇ္ဈိတွာ ဣမေဟိ အမှာကံ စန္ဒနဝနံ နာသိတံ, ဃာတေဿာမ နေ’’တိ စိန္တေတွာ န ဣမေသု ဃာဋိတေသု သဗ္ဗံ ဧကကုဏပံ ဘဝိဿတိ, သမုဒ္ဒမဇ္ဈေ နေသံ နာဝံ ဩသီဒေဿာမာ’’တိ အာဟံသု. အထ တေသံ နာဝံ အာရူယှ မုဟုတ္တံ ဂတကာလေယေဝ ဥပ္ပာဒိကံ ဥပဋ္ဌာပေတွာ သယမ္ပိ တေ အမနုဿာ ဘယာနကာနိ ရူပါနိ ဒဿယိံသု. ဘီတာ မနုဿာ အတ္တနော ဒေဝတာ နမဿန္တိ. ထေရဿ ကနိဋ္ဌော စူဠပုဏ္ဏကုဋုမ္ဗိကော ‘‘မယှံ ဘာတာ အဝဿယော ဟောတူ’’တိ ထေရဿ နမဿမာနော အဋ္ဌာသိ. ထေရော ပိ ကိရ တသ္မိံယေဝ ခဏေ [Pg.14] အာဝဇ္ဇေတွာ တေသံ ဗျသနပ္ပတ္တိံ ဉတွာ ဝေဟာသံ ဥပ္ပတိတွာ အဘိမုခေါ အဋ္ဌာသိ. အမနုဿာ ထေရံ ဒိသွာဝ ‘‘အယျပုဏ္ဏတ္ထေရော ဧဟီ’’ တိ ပက္ကမိံသု. ဥပ္ပာဒိကံ သန္နိသီဒိ. ထေရော ‘‘မာ ဘာယထာ’’တိ တေသံ အဿာသေတွာဝ ကဟံ ဂန္တုကာမတ္ထာ’’တိ ပုစ္ဆိ. ‘‘ဘန္တေ အမှာကံ သကဋ္ဌာနမေဝ ဂစ္ဆာမာ’’တိ ထေရော နာဝံ ဖလေ အက္ကမိတွာ ‘‘ဧတေသံ ဣစ္ဆိတဋ္ဌာနံ ဂစ္ဆတူ’’တိ အဓိဋ္ဌာတိ. ဝါဏိဇာ သကဋ္ဌာနံ ဂန္တွာ တံ ပဝတ္တိံ ပုတ္တဒါရဿ အာရောစေတွာ ‘‘ဧထ ထေရံ သရဏံ ဂစ္ဆာမာ’’တိ ပဉ္စသတာနိ အတ္တနော အတ္တနော ပဉ္စမာတုဂါမသတေဟိ သဒ္ဓိံ တီသု သရဏေသု ပတိဋ္ဌာယ ဥပါသကတ္တံ ပဋိဝေဒေသုံ. တတော နာဝါယ ဘဏ္ဍံ ဩတာရေတွာ ထေရဿ ဧကံ ကောဋ္ဌာသံ ကတွာ ‘‘အယံ ဘန္တေ တုမှာကံ ကောဋ္ဌာသော’’တိ အာဟံသု. ထေရော ‘‘မယှံ ဝိသုံ ကောဋ္ဌာသ ကိစ္စံ နတ္ထိ’’. သတ္ထာ ပန တုမှေဟိ ဒိဋ္ဌပုဗ္ဗော’တိ. န ဒိဋ္ဌပုဗ္ဗော ဘန္တေ’တိ, တေနဟိ ဣမိနာ သတ္ထု မဏ္ဍလမာဠံ ကရောထ. ဧဝံ သတ္ထာရံ ပဿိဿထာတိ တေ သာဓု ဘန္တေ’တိ တေန စ ကောဋ္ဌာသေန အတ္တနော စ ကောဋ္ဌာသေန မဏ္ဍလမာဠံ ကာတုံ အာရဘိံသု. သတ္ထာ ကိရဿ အာရဒ္ဓကာလတော ပဋ္ဌာယ ပရိဘောဂံ အကာသိ. တထော မနုဿာ ရတ္တိံ ဩဘာသံ ဒိသွာ ‘‘မဟေသက္ခာ ဒေဝတာ အတ္ထီ’’တိ သညံကရိံသု. ဥပါသကာ မဏ္ဍလမာဠဉ္စ ဘိက္ခုသံဃဿ သေနာသနာနိ စ နိဋ္ဌပေတွာ ဒါနသမ္ဘာရံ သဇ္ဇေတွာ ‘‘ကတံ ဘန္တေ အမှေဟိ အတ္တနောကိစ္စံ, သတ္ထာရံ ပက္ကောသထာ’’တိ ထေရဿ အာရောစေသုံ. ထေရော သာယနှသမယေ ဣဒ္ဓိယာသာဝတ္ထိံ ပတွာ ‘‘ဘန္တေ ဝါဏိဇဂါမဝါသိနော တုမှေ ဒဋ္ဌုကာမာ, တေသံ အနုကမ္ပံ ကရောထာ’’တိ. ဘဂဝါ အဓိဝါသေသိ. ထေရော ဘဂဝတော အဓိဝါသနံ ဝိဒိတွာ သကဋ္ဌာနမေဝ ပစ္စာဂတော. ဘဂဝါ အာနန္ဒတ္ထေရံ အာမန္တေသိ ‘‘အာနန္ဒ သွေ သူနာပရန္တေ ဝါဏိဇဂါမေ ပိဏ္ဍာယ စရိဿာမ, တွံ ဧကူနပဉ္စသတာနံ ဘိက္ခူနံ သလာကံ ဒေဟီ’’တိ. ထေရော သာဓု ဘန္တေ’တိ ဘိက္ခုသံဃဿ တမတ္ထံ အာရောစေတွာ ‘‘စာရိကာ သလာကံ ဂဏှန္တူ’’တိ အာဟ. တံ ဒိဝသံ ကုဏ္ဍဓာနတ္ထေရော ပဌမံ သလာကံ အဂ္ဂဟောတိ. ဝါဏိဇဂါမဝါသိနောပိ ‘‘သွေ ကိရ သတ္ထာ အာဂမိဿတီ’’တိ ဂါမမဇ္ဈေ မဏ္ဍပံ ကတွာ ဒါနဂ္ဂံ သဇ္ဇယိံသု. ဘဂဝါ ပါတောဝ သရီရပဋိဇဂ္ဂနံ ကတွာ ဂန္ဓကုဋိံ ပဝိသိတွာ ဖလသမာပတ္တိံ အပ္ပေတွာ နိသီဒိ. သက္ကဿ ပဏ္ဍုကမ္ဗလသိလာသနံ ဥဏှံ အဟောသိ. သော ကိံ ဣဒန္တိ အာဝဇ္ဇေတွာ သတ္ထု သူနာပရန္တဂမနံ ဒိသွာ ဝိသုကမ္မံ အာမန္တေသိ [Pg.15] ‘‘တာတ အဇ္ဇ ဘဂဝါ တီဏိမတ္တာနိ ယောဇနသတာနိ ပိဏ္ဍာစာရံ ဂမိဿတိ, ပဉ္စ ကူဋာဂါရသတာနိ မာပေတွာ ဇေတဝနဒွါရ ကောဋ္ဌမတ္ထကေ ဂမနသဇ္ဇာနိံ ကတွာ ဌပေဟီ’’တိ, သော တထာ အကာသိ. ဘဂဝတော ကူဋာဂါရံ စတုမုခံ အဟောသိ, ဒွိန္နံ အဂ္ဂသာဝကာနံ ဒွိမုခံ, သေသာနံ ဧကမုခံ, သတ္ထာ ဂန္ဓကုဋိတော နိက္ခမ္မ ပဋိပါဋိယာ ဌပိတ ကူဋာဂါရေသု ဓုရကူဋာဂါရံ ပါဝိသိ. ဒွေ အဂ္ဂသာဝကေ အာဒိံ ကတွာ ဧကူနပဉ္စဘိက္ခုသတာနိပိ ကူဋာဂါရံ ဂန္တွာ နိသိန္နာ အဟေသုံ, ဧကံ တုစ္ဆကူဋာဂါရံ အဟောသိ. ပဉ္စပိ ကူဋာဂါရသတာနိ အာကာသေ ဥပ္ပတိံသု. သတ္ထာ သစ္စဗန္ဓပဗ္ဗတံ နာမ ပတွာ ကူဋာဂါရံ အာကာသေ ဌပေတွာ တသ္မိံ ပဗ္ဗတေ သစ္စဗန္ဓော နာမ မိစ္ဆာဒိဋ္ဌိ, သော မဟာဇနံ မိစ္ဆာဒိဋ္ဌိံ ဥဂ္ဂဏှာပေန္တော လာဘဂ္ဂယသဂ္ဂပ္ပတ္တော ဟုတွာ ဝသတိ. အဗ္ဘန္တရေ စဿ အန္တောစာဋိယံ ပဒီပေါ ဝိယ အရဟတ္တဿ ဥပနိဿယော ဇလတိ, တံ ဒိသွာ ‘‘ဓမ္မမဿ ကထေဿာမီ’’တိ ဂန္တွာ ဓမ္မံ ဒေသေတိ. တာပသော ဒေသနာပရိယောသာနေ အရဟတ္တံ ပါပုဏိ. မဂ္ဂေနေဝဿ အဘိညာ အာဂတာ, ဧဟိ ဘိက္ခု ဟုတွာ ဣဒ္ဓိမယပတ္တစီဝရော ကူဋာဂါရံ ပါဝိသိ. ဘဂဝါ ကူဋာဂါရဂတေဟိ ပဉ္စဟိ ဘိက္ခုသတေဟိသဒ္ဓိံ ဝါဏိဇဂါမံ ဂန္တွာ ကူဋာဂါရာနိ အဒိဿမာနာနိ ကတွာ ဝါဏိဇဂါမံ ပါဝိသိ. ဝါဏိဇာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ဒတွာ သသတ္ထာရံ မကုဠကာရာမံ နယိံသု. သတ္ထာ မဏ္ဍလမာဠံ ပါဝိသိ. မဟာဇနော ယာဝ သတ္ထာ ဘတ္တဒရထံ ပဋိပ္ပဿမ္ဘေတိ, တာဝ ပါတရာသံ ကတွာ ဥပေါသထင်္ဂါနိ သမာဒါယ ဂန္ဓဉ္စ ပုပ္ဖဉ္စ အာဒါယ ဓမ္မသဝနတ္ထာယ အာရာမံ ပစ္စာဂမာသိ. သတ္ထာ ဓမ္မံ ဒေသေသိ. မဟာဇနဿ ဗန္ဓနာ မောက္ခော ဇာတော, မဟန္တ ဗုဒ္ဓကောလာဟလံ အဟောသိ. သတ္ထာ မဟာဇနဿ သင်္ဂဟတ္ထံ ကတိပါဟံ တတ္ထေဝ ဝသိ, အရုဏံ ပန မဟာဂန္ဓကုဋိယံယေဝ ဥဋ္ဌပေသိ. တတ္ထ ကတိပါဟံ ဝသိတွာ ဝါဏိဇဂါမေ ပိဏ္ဍာယ စရိတွာ ‘‘တွံ ဣဓေဝ ဝသာဟီ’’တိ ပုဏ္ဏတ္ထေရံ နိဝတ္တေတွာ အန္တရေ နမ္မဒါနဒီ နာမ အတ္ထိ, တဿာ တီရံ အဂမာသိ. နမ္မဒါနာဂရာဇာ သတ္ထု ပစ္စုဂ္ဂန္တွာ နာဂဘဝနံ ပဝေသေတွာ တိဏ္ဏံ ရတနာနံ သက္ကာရံ အကာသိ. သတ္ထာ တဿ ဓမ္မံ ကထေတွာ နာဂဘဝနာ နိက္ခမိ. သော ‘‘မယှံ ဘန္တေ ပရိစရိတဗ္ဗံ ဒေထာ’’တိ ယာစိ. ဘဂဝါ နမ္မဒါနဒီတီရေ ပဒစေတိယံ ဒဿေသိ. တံ ဝီစီသု အာဂဟာသု ပိဓိယတိ ဝီစီသု ဂတာသု ဝိဝရတိ, မဟာသက္ကာရပ္ပတ္တံ အဟောသိ. သတ္ထာ တတော နိက္ခမ္မ သစ္စဗန္ဓပဗ္ဗတံ ဂန္တွာ [Pg.16] သစ္စဗန္ဓံ အာဟ ‘‘တယာ မဟာဇနော အပါယမဂ္ဂေ ဩတာရိတော. တွံ ဣဓေဝ ဝသိတွာ ဧတေသံ လဒ္ဓိံ ဝိဿဇ္ဇာပေတွာ နိဗ္ဗာနမဂ္ဂေ ပတိဋ္ဌာပေဟီ’’တိ. သောပိ ပရိစရိတဗ္ဗံ ယာစိ. သတ္ထာ ဃနပိဋ္ဌိပါသာဏေ အလ္လမတ္တိကပိဏ္ဍမှိ လဉ္ဆနံ ဝိယ ပဒစေတိယံ ဒဿေသိ. ဧဝံ သူနာပရန္တရဋ္ဌေယေဝ ဒွေ စက္ကရတနစေတိယာနိ ယာဝသာသနန္တရဓာနံ ပတိဋ္ဌာပေသိ. သတ္တမေ ပန ဝဿေ သာဝတ္ထိယံ ကဏ္ဍမ္ဗရုက္ခမူလေ တိတ္ထိ မဒ္ဒနံ ကရောန္တော ယမကပါဋိဟာရိယံ ကတွာ ဒသဟိ စက္ကဝါဠ သဟဿေဟိ အာဂတာနံ ဒေဝတာနံ မာတရံ ကာယသက္ခိံ ကတွာ အဘိဓမ္မံ ဒေသေန္တေ တာဝတိံသဘဝနေ ပါရိစ္ဆတ္တကမူလေ ပဏ္ဍုကမ္ဗလသိလာယံ ဝဿံ ဝသိ. အဋ္ဌမေ သံသုမာရနဂရေ ဧကဝဿံ ဝသိ. နဝမေ ကောသမ္ဗိယံ ဧကဝဿံ ဝသိ. တဒါ ဘဒ္ဒိယော, ကိမိလော, ဘဂု, အာနန္ဒော, အနုရုဒ္ဓေါ, ဒေဝဒတ္တော, စာတိ ဆ ခတ္တိယာ ပဗ္ဗဇိံသု. တေသံ ဝိတ္ထာရော ဓမ္မပဒေ အာဂတော. ဒသမေ ပန ဝဿေ ပါလိလေယျာဂါမေ ဒက္ခိဏဝနသဏ္ဍေ ဘဒ္ဒသာလမူလေ ပါလိလေယျကေန ဟတ္ထိနာ ဥပဋ္ဌိယမာနော ဖာသုကံ ဝဿာဝါသံ ဝသိ. ဧကာဒသမေ နာလန္ဓဗြာဟ္မဏဂါမေ ဧကဝါသံ ဝသိ. ဒွါဒသမေ ဝေရဉ္ဇာယံ ဧကဝါသံ ဝသိ ဒုစ္စရိတဿ ဝိပါကံ အနုဘဝမာနော, ဘဂဝတာ ကိရ ဖုဿဿ ဘဂဝတော ကာလေ သာဝကာနံ ဝစီဒုစ္စရိတဝသေန ကတုပစိတဿ အကုသလကမ္မဿ တဒါ လဒ္ဓေါကာသဝသေန ဥပဋ္ဌိတတ္တာ ဝေရဉ္ဇဗြာဟ္မဏေန နိမန္တိတောပိ သမာနော မာရာဝဋ္ဋန ဝသေန အသလ္လက္ခေတွာ အဿဝါဏိဇကာနံ နိဗဒ္ဓဝတ္တသင်္ခေပေန ပညတ္တံ ပတ္ထပတ္ထမူလကံ ယဝတဏ္ဍုလမေဝ တေမာသံ ဘုဉ္ဇတိ, ဝုတ္တဉှေတံ အပဒါနေ.

The Blessed One, having set in motion the unsurpassed Wheel of Dhamma and given the deathless nectar to eighteen crore brahmins, spent the first rains retreat. In the second, third, and fourth rains retreats, he stayed at the Bamboo Grove Monastery in Rājagaha. Indeed, the Blessed One spent the first rains retreat in the Deer Park at Isipatana near Bārāṇasī on the full moon day of Āsāḷha. Then, in the month of Phagguna, on the full moon day of Phagguna, he arrived in Rājagaha. King Bimbisāra had the Bamboo Grove Monastery built, where the Blessed One stayed for about one month. In the month of Citra, accompanied by twenty thousand arahants, he went to Kapilavatthu. Amidst eighty thousand relatives, he scattered dust upon the heads of the quarreling kings, made them pay homage, and caused a rain of lotuses to fall. Based on this, he taught the Vessantara Jātaka to the eighty thousand relatives. Then, approaching Rāhula’s mother, he taught the Candakinnarī Jātaka. He established his father in the fruit of non-returning and returned to Rājagaha to reside there. Hence it is said that in the second, third, and fourth rains retreats, he stayed at the Bamboo Grove Monastery in Rājagaha. In the fifth rains retreat, he stayed once in Vesālī. In the sixth, he stayed once on Mount Makuḷa. Or, Puṇṇa was there. Now, this is the sequential story: In the Sunāparanta country, it is said, there were two brothers in a merchant village. Sometimes the elder brother took five hundred carts and traveled to other regions to bring back goods, and sometimes the younger brother. On this occasion, the elder brother, leaving the younger brother at home, took five hundred carts on a journey through the country. Gradually, he arrived in Sāvatthī, parked the five hundred carts not far from Jetavana, and after his morning meal, sat in a comfortable place surrounded by his retinue. At that time, the residents of Sāvatthī, having finished their morning meal, undertook the Uposatha observances. With their upper robes well-adjusted and carrying perfumes, flowers, and other offerings in their hands, they headed toward the Buddha, the Dhamma, and the Saṅgha. With minds inclined, sloping, and directed toward them, they left through the southern gate and went to Jetavana. Seeing them, he asked a certain person, "Where are these people going?" The man replied, "Noble sir, do you not know? In the world, the jewels named Buddha, Dhamma, and Saṅgha have arisen. Thus the great populace is going to hear a Dhamma discourse in the Teacher's presence." For him, the word "Buddha" pierced through his skin and hide, struck his very bone marrow, and there it stood. Then, surrounded by his own retinue, he went with that assembly to the monastery. Standing at the edge of the assembly, he heard the Dhamma as the Teacher was teaching in his sweet voice, and a desire for ordination arose in his mind. Then, when the Tathāgata, knowing the time was right, dismissed the assembly, the merchant approached the Teacher, paid homage, and invited him for the next day. On the following day, he had a pavilion made, prepared seats, and gave a great offering to the Saṅgha with the Buddha at its head. At the conclusion of the meal, the Blessed One gave a blessing and departed. Having eaten his morning meal and undertaken the Uposatha observances, the merchant had his treasurer summoned and explained everything, saying, "This much merchandise was disposed of, but this much was not." Then he entrusted everything to him, saying, "Give this property to my younger brother." He went forth in the Teacher's presence and became devoted to his meditation subject. But as he was attending to his meditation subject, it did not become clear to him. He thought, "This region is not suitable for me. I should take a meditation subject from the Teacher and go to my own place." Then, in the morning, he went for alms. In the evening, having arisen from seclusion, he approached the Blessed One and had the meditation subject explained. After the Teacher had roared the lion's roar, he departed. Then the Venerable Puṇṇa arrived in the Sunāparanta country, entered a mountain called Sammata, and went for alms in the merchant village. His younger brother took him to his own home, offered him almsfood, and had him stay, making him promise, "Venerable sir, do not go elsewhere; please stay right here." Later, he went to a monastery called Samuddagiri. There, ocean waves, coming and striking against iron-thorn rocks, made a great noise. The Elder, while attending to his meditation subject, was not dwelling comfortably, so he made a determination, making the ocean silent. Then he went to a place called Mātulagiri. There, the flock of birds was abundant, and day and night there was one continuous sound. The Elder thought, "This place is not comfortable," and went to the Makuḷakārāma Monastery. It was neither too far from nor too close to the merchant village, suitable for coming and going, secluded, and quiet. The Elder thought, "This place is comfortable," and there he had places for night and day dwelling, walking paths, and other things made, then entered the rains retreat. Thus, he dwelt in four places. One day during that very rains retreat, five hundred merchants loaded goods onto a ship, intending, "We will go to the further shore of the ocean." On the day of embarking, the Elder’s younger brother fed the Elder, took the training rules in his presence, and as he was leaving, said, "Venerable sir, the great ocean is untrustworthy and has many dangers. Please pay attention to us." Then he boarded the ship. The ship, going with the speed of the waves, reached a certain island. The men disembarked on the island, thinking, "We will make our morning meal." On that island, there was nothing else; there was only a sandalwood forest. Then a certain man, having struck a tree with an axe and realizing it was red sandalwood, thought, "Sirs, we go to the further shore of the ocean for the sake of profit, but there is no profit greater than this. A piece of just four fingers' measure is worth a hundred thousand. Let's take away the goods that should be taken and go." They did so. The non-humans dwelling in the sandalwood forest became angry and thought, "Our sandalwood forest has been destroyed by these men. We will kill them!" But then they said, "No, if these are killed, the whole thing will become one corpse. In the middle of the ocean, we will sink their ship." Then, after the merchants had boarded their ship and only a moment had passed, the non-humans created a sudden storm, and those non-humans themselves showed frightening forms. The frightened men paid homage to their own deities. The Elder’s younger brother, the householder Cūḷapuṇṇa, stood paying homage to the Elder, thinking, "May my brother be my refuge." At that very moment, the Elder, it is said, having adverted and known their attainment of disaster, rose into the air and stood facing them. As soon as they saw the Elder, the non-humans departed, saying, "Here comes the noble Elder Puṇṇa!" The sudden storm subsided. The Elder, having reassured them, "Do not be afraid," asked, "Where do you wish to go?" They replied, "Venerable sir, we wish to go to our own place." The Elder, having stepped on the plank of the ship, made a determination, "May it go to their desired place." The merchants, having gone to their own place, reported the event to their children and wives and said, "Come, let us go for refuge to the Elder." The five hundred of them, together with their own five hundred womenfolk, having been established in the three refuges, declared their state as lay followers. Then, having unloaded the goods from the ship, they made one share for the Elder and said, "Venerable sir, this is your share." The Elder replied, "I have no need for a separate share. But have you seen the Teacher before?" "No, venerable sir." "Then with this, build a circular hall for the Teacher. Thus you will see the Teacher." They agreed, saying, "Good, venerable sir," and with that share and with their own shares, they began to make the circular hall. The Teacher, it is said, made use of it from the time it was started. Then the people, seeing a light at night, perceived, "There is a deity of great power." The lay followers completed the circular hall and the lodgings for the Saṅgha of monks, prepared the requisites for the offering, and informed the Elder, "Venerable sir, our own duty has been done by us. Please summon the Teacher." In the evening, the Elder, by means of his psychic power, reached Sāvatthī and said, "Venerable sir, the residents of the merchant village are desirous of seeing you. Please have compassion on them." The Blessed One consented. Knowing the Blessed One’s consent, the Elder returned to his own place. The Blessed One addressed the Venerable Ānanda, "Ānanda, tomorrow we will wander for alms in the merchant village in Sunāparanta. Give a ticket to four hundred and ninety-nine monks." The Elder agreed, saying, "Good, venerable sir," informed the Saṅgha of monks of this matter, and said, "Let those going on the journey take a ticket." That day, the Venerable Kuṇḍadhāna took the first ticket. The residents of the merchant village also, hearing, "The Teacher will come tomorrow," built a pavilion in the middle of the village and prepared the best of offerings. At dawn, the Blessed One attended to his bodily needs, entered the perfumed chamber, entered the fruition attainment, and sat. Sakka’s Paṇḍukambala stone throne grew warm. He adverted, "What is this?" and seeing the Teacher’s journey to Sunāparanta, summoned Vissakamma, saying, "Dear one, today the Blessed One will travel about three hundred yojanas on his alms round. Have five hundred peaked-roof houses created and place them prepared for the journey on top of the gatehouse of Jetavana." He did so. The Blessed One’s peaked-roof house had four faces, those of the two chief disciples had two faces, and the rest had one face. The Teacher, having emerged from the perfumed chamber, entered the foremost peaked-roof house among those placed in order. Beginning with the two chief disciples, the four hundred and ninety-nine monks also went to their peaked-roof houses and were seated. One peaked-roof house was empty. All five hundred peaked-roof houses rose into the sky. The Teacher reached a mountain called Saccabandha and placed the peaked-roof houses in the sky. On that mountain was a holder of wrong views named Saccabandha; he lived, having reached the peak of gain and fame, causing the great populace to learn wrong views. And inside him, like a lamp inside a pot, the supporting condition for arahantship was burning. Seeing that, the Buddha thought, "I will teach him the Dhamma," and went and taught the Dhamma. At the end of the discourse, the ascetic attained arahantship. With the path itself his higher knowledges came. Having become an "ehi bhikkhu" monk, with bowl and robes created by psychic power, he entered the peaked-roof house. The Blessed One, together with the five hundred monks in the peaked-roof houses, went to the merchant village. Making the peaked-roof houses invisible, he entered the merchant village. The merchants offered a great donation to the Saṅgha of monks with the Buddha at its head and escorted the Teacher and his disciples to the Makuḷakārāma Monastery. The Teacher entered the circular hall. While the Teacher was allaying the fatigue from the meal, the great multitude, having eaten their morning meal, undertaken the Uposatha observances, and taking perfumes and flowers, returned to the monastery to hear the Dhamma. The Teacher taught the Dhamma. For the great multitude, a release from bonds arose, and there was a great "Buddha-uproar." For the sake of gathering the great multitude, the Teacher stayed there for some days, but at dawn, he would arise in the great perfumed chamber itself. Having stayed there for some days and having wandered for alms in the merchant village, he sent the Venerable Puṇṇa back, saying, "You stay right here," and went to the bank of the Nammadā River, which was on the way. The Nāga king of the Nammadā came out to meet the Teacher, led him into the nāga abode, and made offerings to the three jewels. The Teacher taught him the Dhamma and left the nāga abode. The Nāga king requested, "Venerable sir, please give me something to be venerated." The Blessed One showed him a footprint shrine on the bank of the Nammadā River. It is covered when the waves come and uncovered when the waves have gone. It came to receive great honor. Leaving there, the Teacher went to Saccabandha Mountain and told Saccabandha, "You have led the great populace down the path of woe. Stay right here, have them give up their doctrine, and establish them on the path to Nibbāna." He also requested something to be venerated. The Teacher showed him a footprint shrine on a solid-backed stone, like a seal on a lump of wet clay. Thus, in the Sunāparanta country itself, he established two Wheel-Jewel shrines to last until the disappearance of the Dispensation. In the seventh rains retreat, in Sāvatthī, at the foot of the Kaṇḍamba tree, while crushing the heretics, he performed the Twin Miracle. Then, having made his mother a personal witness for the devas who had come from ten thousand world-systems, he spent the rains retreat in the Tāvatiṃsa heaven, seated on the Paṇḍukambala stone at the foot of the Pāricchattaka tree, while teaching the Abhidhamma. In the eighth, he spent one rains retreat in the city of Saṃsumāragiri. In the ninth, he spent one rains retreat in Kosambī. At that time, six khattiyas—Bhaddiya, Kimila, Bhagu, Ānanda, Anuruddha, and Devadatta—went forth. The detailed account of them is found in the Dhammapada Commentary. In the tenth rains retreat, being attended by the elephant Pālileyyaka, he spent a comfortable rains retreat at the foot of an auspicious sal tree in a forest grove to the south of the village of Pālileyya. In the eleventh, he spent one rains retreat in the brahmin village of Nālandā. In the twelfth, he spent one rains retreat in Verañjā, experiencing the result of misconduct. It is said that this was because the unwholesome kamma done and accumulated by him and his companions through verbal misconduct in the time of the Blessed One Phussa came to fruition when the opportunity arose. Thus, although invited by the brahmin of Verañjā, not noticing it due to Māra's influence, for three months he ate only barley-rice from the measure of a pattha, which was provided as a regular allowance in the manner of horse-traders. This is told in the Apadāna.

‘‘ဖုဿဿာဟံ ပါဝစနေ, သာဝကေ ပရိဘာသိဿံ;

ယဝံ ခါဒထ ဘုဉ္ဇထ, မာစ ဘုဉ္ဇထ သာလိနော.

In the dispensation of Phussa, I spoke disparagingly of the disciples: ‘Eat barley and consume it, but do not eat fine rice!’

တေန ကမ္မဝိပါကေန, တေမာသံ ခါဒိတံ ယဝံ;

နိမန္တိတော ဗြာဟ္မဏေန, ဝေရဉ္ဇာယံ ဝသိံ တဒါတိ’’.

By the result of that kamma, for three months I ate barley; invited by a brahmin, I then dwelt in Verañjā.

တေန ဝုတ္တံ ‘‘ဒွါဒသမေ ဝေရဉ္ဇာယံ ဧကဝါသံ ဝသိ ဒုစ္စရိတဿ ဝိပါကံ အနုဘဝမာနော’’တိ. တေရသမေ ဇာလိယပဗ္ဗတေ ဧကဝါသံ ဝသိ. စတုဒ္ဒသမေ သာဝတ္ထိယံ အနာထပိဏ္ဍိကဿ အာရာမေ ဇေတဝနဝိဟာရေ ပဌမဝါသံ ဝသိတွာ ပန္နရသမေ ဝဿေ ဉာတိဇနသင်္ဂဟတ္ထံ ကပိလဝတ္ထုံ ဂန္တွာ ဧကမေဝ ဝါသံ ကပ္ပေသိ[Pg.17]. သောဠသမေ ဝဿေ အာဠဝကယက္ခဒမနတ္ထံ အဂ္ဂါဠဝီနဂရေ ဧကဝါသံ ဝသိ. သတ္တရသမေ ဝဿေ ရာဇဂဟမေဝ နိဝတ္တိတွာ ဝါသံ ကပ္ပေသိ. အဋ္ဌာရသမေ ဝဿေ ဇာလိယပဗ္ဗတမေဝ နိဝတ္တိတွာ ဝသိ. ဧကူနဝီသတိမေပိ ဝဿေ တတ္ထေဝ ဇာလိယပဗ္ဗတမေဝ ဝသိ. ဝီသတိမေ ဝဿေ ရာဇဂဟဿ အဝိဒူရေ ဘီသနကေ ဘေသကလဝနသဏ္ဍေ ဝါသံ ကပ္ပေသီ’’တိ ဣမာနိ ဝီသတိ ဝဿာနိ ပဌမဗောဓီတိ ဝေဒိတဗ္ဗာနိ. ဧတသ္မိံ ကာလေ ဧဟိဘိက္ခူပသမ္ပဒါယဧဝ ဥပသမ္ပာဒေသီတိ ယေဘုယျေန ဘဂဝန္တံယေဝ ဥဒ္ဒိဿ အာစရိယုပဇ္ဈာယံ ကတွာ ဧဟိဘိက္ခု ဘာဝမာပန္နေ ပုညဝန္တပုဂ္ဂလေယေဝ သန္ဓာယ ဝုတ္တံ, အညေသမ္ပိ အရိယဘာဝမနာပန္နာနံ သုဒိန္နာဒီနံ ဝါ ယမကပါဋိဟာရိယေ ပသီဒိတွာ အာယသ္မတော သာရိပုတ္တတ္ထေရဿ သန္တိကေ ပဗ္ဗဇိတာနံ ပုဗ္ဗေ ကဿပဗုဒ္ဓကာလေ ဝဂ္ဂုလိဘူတပုဗ္ဗာနံ ပဉ္စန္နံ ဘိက္ခုသတာနံ ထေရဿေဝ သန္တိကေ ပဗ္ဗဇိတဘာဝဿ ဒိဿနတော တေန ဝုတ္တံ ‘‘ဘဂဝါ ဟိ ပဌမဗောဓိယံ ဧတသ္မိံ ကာလေ ဧဟိ ဘိက္ခူပသမ္ပဒါယ ဧဝ ဥပသမ္ပာဒေသီ’’တိ. ဣတော ပရေသု ပန ပဉ္စဝီသတိဝဿေသု အနာထပိဏ္ဍိကေန ကာရိတေ ဇေတဝနမဟာဝိဟာရေ ဧကူနဝီသတိဝဿာ ဝါသံ ဝသိ. ဝိသာခါယ သတ္တဝီသတိ ကောဋိဓနပရိစ္စာဂေန ကာရိတေ ပုဗ္ဗာရာမေ ဆဗ္ဗဿာနိ ဝသိ. ဒွိန္နံ ကုလာနံ ဂုဏမဟတ္တံ ပဋိစ္စ သာဝတ္ထိယံ နိဿာယ ပဉ္စဝီသတိ ဝဿာနိ ဝါသံ ဝသိ. အန္တိမေ ပန ဝဿေ ဗေဠုဝဂါမေ ဝသိတွာ မရဏန္တိကာ ဝေဒနာ ဥပ္ပဇ္ဇိ, အာယုသင်္ခါရောဿဇ္ဇနဉ္စ တတ္ထ အကာသိ. ဣမာနိ ဣဓ နာဓိပ္ပေတာနိ, ဘဂဝတော ဝဿက္ကမဇာနနတ္ထံယေဝ ဝုတ္တန္တိ.

Therefore it was said: ‘In the twelfth year, he stayed one rainy season in Verañjā, experiencing the result of misconduct.’ In the thirteenth year, he stayed one rainy season on Jāliya Mountain. In the fourteenth year, he spent his first rainy season at Jetavana Monastery in Anāthapiṇḍika’s Park in Sāvatthī, and in the fifteenth year, he went to Kapilavatthu to support his relatives and spent only one rainy season there. In the sixteenth year, he stayed one rainy season in the town of Aggāḷava to tame the yakkha Āḷavaka. In the seventeenth year, he returned to Rājagaha and spent the rainy season there. In the eighteenth year, he again returned to Jāliya Mountain and stayed there. In the nineteenth year, he also stayed on Jāliya Mountain. In the twentieth year, he spent the rainy season in the Bhesakalā forest grove near Bhīsanaka, not far from Rājagaha. These twenty years are to be understood as the first period after enlightenment. During this time, he ordained only through the ‘Come, monk’ (ehi bhikkhu) ordination. This was said generally with reference to those meritorious individuals who attained monkhood through the ‘Come, monk’ method, having made the Blessed One himself their teacher and preceptor. And since it is seen that others, such as Sudinna and his companions who had not yet attained the noble state, and the five hundred monks who, inspired by the Twin Miracle, went forth under the Venerable Sāriputta Thera—these having formerly been bat-like ascetics in the time of Kassapa Buddha—were ordained by the Elder, therefore it was said: ‘During the first period after enlightenment, the Blessed One gave ordination only through the “Come, monk” method.’ In the following twenty-five years, he spent nineteen rainy seasons in the great Jetavana Monastery built by Anāthapiṇḍika. He spent six years in the Pubbārāma built by Visākhā with a donation of twenty-seven crores of wealth. Considering the great virtues of these two families, he spent twenty-five years residing in dependence on Sāvatthī. In his final year, he stayed in the village of Beḷuva, where a deadly affliction arose, and there he relinquished the life-determination. These details are not the main subject here; they are mentioned only to clarify the sequence of the Blessed One’s rains-retreats.

သရဏဂမနူပသမ္ပဒါ နာမ ‘‘ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမိ’’တျာဒိနာ တိက္ခတ္တုံ ဝါစံ ဘိန္ဒိတွာ ဝုတ္တေဟိ တီဟိ သရဏဂမနေဟိ ဥပသမ္ပန္နော.

Ordination by going for refuge is the name for being ordained through the threefold refuge, declared by uttering three times the words, ‘I go to the Buddha for refuge,’ and so on.

ဩဝါဒပဋိဂ္ဂဟဏူပသမ္ပဒါ နာမ ‘‘တသ္မာ တိဟ တေ ကဿပ ဧဝံ သိက္ခိတဗ္ဗံ တိဗ္ဗမေဝ ဟိရောတ္တပ္ပံ ပစ္စုပဋ္ဌိတံ ဘဝိဿတိ ထေရေသု နဝေသု မဇ္ဈိမေသု စာတိ, ဧဝဉှိ တေ ကဿပ သိက္ခိတဗ္ဗံ တသ္မာ တိဟ တေ ကဿပ ဧဝံ သိက္ခိတဗ္ဗံ ယံ ကိဉ္စိ ဓမ္မံ သောဿာမိ ကုသလူပသဉှိတံ သဗ္ဗန္တံ အဋ္ဌိံ ကတွာ မနသိကတွာ သဗ္ဗမေဝ စေတသော သမန္နာဟရိတွာ ဩဟိတသောတော ဓမ္မံ သောဿာမီတိ, ဧဝဉှိ တေ ကဿပ သိက္ခိတဗ္ဗံ တသ္မာ တိဟ တေ ကဿပ ဧဝံ သိက္ခိတဗ္ဗံ သာတသဟဂတံ မေ ကာယဂတာ သတိံ န ဇဟိဿတီတိ[Pg.18], ဧဝဉှိ တေ ကဿပ သိက္ခိတဗ္ဗန္တိ ဣမိနာ ဩဝါဒပဋိဂ္ဂဏေန မဟာကဿပတ္ထေရဿ အနုညာတဥပသမ္ပဒါ နာမ.

The ordination by acceptance of advice is the name for the ordination granted to the Elder Mahākassapa by means of this acceptance of advice: ‘Therefore, Kassapa, you should train yourself thus: “Keen shame and fear of wrongdoing shall be established in me towards the elders, the newly ordained, and those of middle standing.” Thus indeed, Kassapa, should you train yourself. Therefore, Kassapa, you should train yourself thus: “Whatever teaching I hear that is connected with the wholesome, I will grasp its essence, attend to it, comprehend it with my whole mind, and listen to the Dhamma with an attentive ear.” Thus indeed, Kassapa, should you train yourself. Therefore, Kassapa, you should train yourself thus: “Mindfulness directed to the body, accompanied by pleasure, shall not be abandoned by me.” Thus indeed, Kassapa, should you train yourself.’

ပဉှာဗျာကရဏူပသမ္ပဒါ နာမ သောပါကဿ အနုညာတဥပသမ္ပဒါ, ဘဂဝါ ကိရ ပုဗ္ဗာရာမေ အနုစင်္ကမန္တော သောပါကသာမဏေရံ ‘‘ဥဒ္ဓုမာတကသညာတိ ဝါ သောပါက ရူပသညာတိ ဝါ ဣမေ ဓမ္မာ နာနတ္ထာ နာနာဗျဉ္ဇနာ, ဥဒါဟု ဧကတ္ထာ ဗျဉ္ဇနမေဝ နာန’’န္တိ ဒသအသုဘနိဿိတေ ပဉှေ ပုစ္ဆိ. သော တေ ဗျာကာသိ. ဘဂဝါ တဿ သာဓုကာရံ ဒတွာ ‘‘ကတိဝဿောသိ တွံ သောပါကာ’’တိ ပုစ္ဆိ. ‘‘သတ္တဝဿော အဟံ ဘဂဝါ’’တိ, ‘‘သောပါက တွံ မမ သဗ္ဗညုတညာဏေန သဒ္ဓိံ သံသန္ဒိတွာ ပဉှေ ဗျာကာသီ’’တိ အာရဒ္ဓစိတ္တော ဥပသမ္ပဒံ အနုဇာနာတိ, အယံ ပဉှာဗျာကရဏူပသမ္ပဒါ.

The ordination by answering questions is the name for the ordination granted to Sopāka. It is said that the Blessed One, while walking up and down in the Pubbārāma, asked the novice Sopāka questions based on the ten kinds of foulness: ‘Sopāka, these phenomena—such as the perception of a bloated corpse or the perception of form—are they different in meaning and different in phrasing, or are they one in meaning and only the phrasing is different?’ He answered them. The Blessed One, giving him his approval, asked, ‘How old are you, Sopāka?’ ‘I am seven years old, Blessed One.’ ‘Sopāka, you have answered these questions in correspondence with my omniscient knowledge.’ Then, with a pleased mind, he granted him ordination. This is the ordination by answering questions.

အဋ္ဌဝါစိကူပသမ္ပဒါ နာမ ဘိက္ခုနိယာ ဘိက္ခုနိသံဃတော ဉတ္တိစတုတ္ထေန ဘိက္ခုသံဃတော ဉတ္တိစတုတ္ထေနာတိ ဣမေဟိ ဒွီဟိ ကမ္မေဟိ ဥပသမ္ပဒါ. ဉတ္တိစတုတ္ထကမ္မူပသမ္ပဒါ နာမ ဘိက္ခူနံ ဧတရဟိ ဥပသမ္ပဒါ, အယမေဝ ဣဓာဓိပ္ပေတာ, သမ္ပတ္တိဝိပတ္တိဝသေန သမ္ဘဝတော. ကသ္မာ ဟေသ ဥပသမ္ပန္နော နာမာတိ. သမဂ္ဂေန သံဃေန ဉတ္တိစတုတ္ထေန ကမ္မေန အကုပ္ပေန ဌာနာရဟေန ဥပရိဘာဝံ သမာပန္နော ပတ္တောတိ ဥပသမ္ပန္နော, သေဋ္ဌဘာဝံ ပတ္တောတိအတ္ထော တထာ ဟိ ဂိဟိဘာဝတော သာမဏေရဘာဝေါ သေဋ္ဌော နာမ, တတောပိ ဥပသမ္ပန္နဘာဝေါယေဝ သေဋ္ဌော. တတ္ထ သမဂ္ဂေန သံဃေနာတိ သဗ္ဗန္တိမေန ပရိယာယေန ပဉ္စဝဂ္ဂကရဏီယေ ကမ္မေ ယာဝတိကာ ဘိက္ခူ ကမ္မပ္ပတ္တာ, တေသံ အာဂတတ္တာ ဆန္ဒာရဟာနံ ဆန္ဒဿ အာဟဋတ္တာ, သမ္မုခီဘူတာနဉ္စ အပ္ပဋိက္ကောသနတော ဧတသ္မိံ ကမ္မေ သမဂ္ဂဘာဝံ ဥပဂတေန. ဉတ္တိစတုတ္ထေနာတိ တီဟိ အနုသာဝနာဟိ ဧကာယ စ ဉတ္တိယာ ကတ္တဗ္ဗေန. ဧတ္ထ စ ကိဉ္စာပိ ဉတ္တိ သဗ္ဗပဌမံ ဝုတ္တာ, တိဿန္နံ ပန အနုသာဝနာနံ အတ္ထဗျဉ္ဇနဘေဒါဘာဝတော အတ္ထဗျဉ္ဇနဘိန္နာ ဉတ္တိ တာသံ စတုတ္ထန္တိ ကတွာ ဉတ္တိစတုတ္ထန္တိ ဝုစ္စတိ. ကမ္မေနာ တိ ဓမ္မိကေန ကမ္မေန, ဝိနယကမ္မေနာတိအတ္ထော. အကုပ္ပေနာ တိ ဝတ္ထု ဉတ္တိ အနုသာဝန သီမ ပရိသသမ္ပတ္တိ သမ္ပန္နတ္တာ အကောပေတဗ္ဗတံ အပ္ပဋိက္ကောသိတဗ္ဗတဉ္စ ဥပဂတေန. ဌာနာရဟေနာ တိ ကာရဏာရဟေန, သတ္ထုသာသနာရဟေနာတိ အတ္ထော. ဧတေဟိ ကာရဏေဟိ သေဋ္ဌဘာဝမာပန္နောတိ အတ္ထော. တတ္ထ သမ္ပတ္တိဝိပတ္တိဝသေန သမ္ဘဝတော တိ ဝတ္ထုသမ္ပတ္တိ ဉတ္တိသမ္ပတ္တိ အနုသာဝနသမ္ပတ္တိသီမသမ္ပတ္တိပရိသသမ္ပတ္တိဝသေန [Pg.19] ပဉ္စဟိ သမ္ပတ္တီဟိ ဥပသမ္ပဒကမ္မဿ သိဇ္ဈနတောတိ အတ္ထော. တတ္ထ ဝတ္ထု သမ္ပတ္တိနာမ ပရိပုဏ္ဏဝီသတိဝဿဘာဝေါ ဣဒါနိ ပုရိသတ္တဘာဝေါ စ. ဥန္နဝီသတိဝဿံ, အန္တိမဝတ္ထုအဇ္ဈာပန္နပုဗ္ဗံ, ပဏ္ဍကော, ထေယျသံဝါသကော, တိတ္ထိယပက္ကန္တကော, တိရစ္ဆာနဂတော, မာတုဃာတကော, ပိတုဃာတကော, အရဟန္တဃာတကော, ဘိက္ခုနိဒူသကော, သံဃဘေဒကော, လောဟိတုပ္ပာဒကော, ဥဘတောဗျဉ္ဇနကော, တိ ဣမေ တေရသ ပုဂ္ဂလာ ဥပသမ္ပဒါယ အဝတ္ထု. တတ္ထ ဦနဝီသတိဝဿန္တိ သာမညေန ဝုတ္တေပိ မာတုကုစ္ဆိတော နိက္ခမနတော ပဋ္ဌာယ ဧကူနဝီသပရိပုဏ္ဏော ပုရိသပုဂ္ဂလော ဥပသမ္ပဒါယ ဝတ္ထု, တတော ဩရံ န ဥပသမ္ပဒါယ ဝတ္ထု တထော ဟိ ဧကသ္မိံ သံဝစ္ဆရေ ဟေမန္တဂိမှဝဿဝသေန တိဏ္ဏံ ဥတူနံ သမ္ဘဝတ္တာ တယော ဥတူ ဟောန္တိ, ဟောန္တိ စေတ္ထ.

The eightfold verbal act of higher ordination for a bhikkhunī is the ordination performed by both the bhikkhunī Saṅgha with a motion and three announcements and the bhikkhu Saṅgha with a motion and three announcements. The ordination with a motion and three announcements is the current ordination for bhikkhus, and this is what is intended here, as it can occur through success or failure. Why is he called 'one who is ordained'? Because he has attained the higher state through an unshakeable act, worthy of its position, performed by a harmonious Saṅgha with a motion and three announcements, he is called 'one who is ordained'. The meaning is that one has attained the superior status. For indeed, the state of a novice is superior to that of a householder, and the state of one who is fully ordained is even more superior. Here, 'by a harmonious Saṅgha' means: by a Saṅgha that has attained a state of harmony in this formal act—which, at a minimum, is to be performed by a chapter of five—because as many bhikkhus as are eligible for the act have arrived, the consent of those eligible to give consent has been brought, and those who are present do not object. 'With a motion and three announcements' means it is to be done with one motion and three proclamations. Here, although the motion is stated first, because the three proclamations do not differ in meaning or wording, the motion, being distinct in meaning and wording, is counted as the fourth of those; hence it is called 'a motion and three announcements.' 'By a formal act' means by a lawful act, that is, an act in accordance with the Vinaya. 'Unshakeable' means that because the requisites—the object, motion, proclamation, boundary, and assembly—are complete, it cannot be overturned or objected to. 'Worthy of its position' means worthy of the cause, worthy of the Teacher’s dispensation. The meaning is that one has attained the superior status through these reasons. Here, 'as it can occur through success or failure' means that the formal act of ordination succeeds through five kinds of completeness: completeness of the object, completeness of the motion, completeness of the proclamation, completeness of the boundary, and completeness of the assembly. Here, completeness of the object means being fully twenty years of age and presently being a male. The following thirteen individuals are not a valid basis for ordination: one under twenty years of age, one who has previously committed a final offense, a eunuch, one who lives in communion by theft, one who has gone over to another sect, an animal, a matricide, a patricide, a slayer of an Arahant, a defiler of a bhikkhunī, a schismatic, one who has caused a Buddha's blood to flow, and one with both male and female characteristics. Here, although 'under twenty years of age' is said generally, a male person who has completed nineteen years from leaving the mother’s womb is a valid basis for ordination, but one younger than that is not a valid basis for ordination. For indeed, in one year, due to the existence of the winter, summer, and rainy seasons, there are three seasons, and here there are...

‘‘ကတ္တိကန္တိကပက္ခမှာ, ဟေမံ ဖဂ္ဂုဏပုဏ္ဏမာ;

တဿန္တိ ကပက္ခမှာ, ဂိမှံ အာသာဠှိပုဏ္ဏမာ;

ဝဿကာလံ တတော သေသံ, စတုဝီသတူပေါသထာ.

From the waning half of the month of Kattika, the cold season lasts until the full moon of Phagguṇa; from the waning half of the month of Citta, the hot season lasts until the full moon of Āsāḷha; the remainder is the rainy season. There are twenty-four Uposatha days.

စာတုဒ္ဒသီ ဆ ဧတေသု, ပက္ခာ တတိယသတ္တမာ;

သေသာ ပန္နရသီ ဉေယျာ, အဋ္ဌာရသ ဥပေါသထာတိ’’.

Of these, six are fourteenth-day Uposathas, occurring in the third and seventh fortnights. The remaining eighteen should be known as fifteenth-day Uposathas.

ဧတ္ထ စ ကတ္တိကဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ ယာဝ ဖဂ္ဂုဏပုဏ္ဏမာ စတ္တာရော မာသာ ဟေမဥတု နာမ. ဖဂ္ဂုဏဿ ကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ ယာဝ အာသာဠှီပုဏ္ဏမာ စတ္တာရော မာသာ ဂိမှဥတု နာမ. အသာဠှကာဠပက္ခပါဋိပဒတော ပဋ္ဌာယ ယာဝ အပရကတ္တိကပုဏ္ဏမာ စတ္တာရော မာသာ ဝဿဥတု နာမ. ဧဝံ ဧကသ္မိံ သံဝစ္ဆရေ တယော ဥတူ ဟောန္တိ. တတ္ထ ဧကသ္မိံ ဥတုမှိ ပက္ခဿ တတိယသတ္တမေသု ဒွေ ဒွေ ကတွာ ဆ စတုဒ္ဒသိကာ, ပဌမဒုတိယစတုတ္ထပဉ္စမဆဋ္ဌအဋ္ဌမေသု ဆ ဆ ကတွာ အဋ္ဌာရသ ပန္နရသိကာတိ ဧဝံ ဧကသံဝစ္ဆရေ စတုဝီသတိ ဥပေါသထာ ဟောန္တိ. ဣမေသု စတုဝီသတုပေါသထေသု စာတုဒ္ဒသိယာ ဧကူနတိံသ ဒိဝသာ ဟောန္တီတိ ကတွာ ဧကသံဝစ္ဆရေ ဆ ဦနာ ဒိဝသာ ဟောန္တိ. ဣမိနာ နယေန ဧကူနဝီသတိမေ ဝဿေ ဆမာသာဓိကာနိ အဋ္ဌာရသဝဿာနိ ဟောန္တိ. တသ္မိံ မာတုကုစ္ဆိမှိ နိဗ္ဗတ္တကာလေ ဒသမာသေ ပက္ခိပိတွာ စတ္တာရိ မာသာဓိကာနိ ဧကူနဝီသဝဿာနိ ပရိပုဏ္ဏာနိ. ရာဇာနော ပန တိဏ္ဏံ တိဏ္ဏံ ဝဿာနံ အစ္စယေန မာသံ အာကဍ္ဎန္တိ[Pg.20], ဒိဝသေန သဟ မာသမ္ပိ, တသ္မာ အဋ္ဌာရသဝဿေ ယေဝ ဆ မာသာဓိကာနိ ဟောန္တိ. တံ ဟေဋ္ဌာစတုမာသာဓိက ဧကူနဝီသတိမေ ဝဿေ ပက္ခိပိတွာ ဧကမာသာဓိကာနိ ဝီသတိဝဿာနိ သဗ္ဗသော ပရိပုဏ္ဏာနိ ဟောန္တိ. ဧဝံ ဧကူနဝီသတိဝဿတော ပဋ္ဌာယ ဂဗ္ဘဝီသော ဥပသမ္ပဒါယ ဝတ္ထူတိ ဝေဒိတဗ္ဗော. ဣဒါနိ ပုရိသတ္တဘာဝေါ တိ ဘိက္ခုနိယာ အဘာဝတော ပုရိသပုဂ္ဂလောဝ ဣဒါနိ ဝဋ္ဋတီတိ အဓိပ္ပေတော တထာ ဟိ မာတုဂါမဿ ပဗ္ဗဇိတတ္ထာ ပဉ္စဝဿသတာနိ သဒ္ဓမ္မော တိဋ္ဌေယျ, ပညတ္တတ္တာ ပန အပရာနိ ပဉ္စဝဿသတာနိ ဌဿတီတိ ဧဝံ ဝဿသဟဿမေဝ ပဋိသမ္ဘိဒါပ္ပတ္တသဒ္ဓမ္မဿ ပတိဋ္ဌိတဘာဝေါ ဝုတ္တော. မာတုဂါမာ စ နာမ ဒုပ္ပညာ တိဗ္ဗကိလေသာ လာမကာ စ. ဘဂဝတာ စ ပဌမဗောဓိယံ အာဒိတော ပဋ္ဌာယမေဝ မဟာပဇာပတိယာ ဂေါတမိယာ အဋ္ဌဂရုဓမ္မပဋိဂ္ဂဟဏေန ဥပသမ္ပဒတ္တေ အနုညာတေပိ သာသနဿ အစိရဋ္ဌိတိကဘာဝေါ ဝုတ္တော. ဒုပ္ပညတ္တာ ဣတ္ထိယော သာသနေ စိရံ န တိဋ္ဌန္တိ, တိဗ္ဗကိလေသတ္တာ ယထာ ပညတ္တ သိက္ခာပဒါနုရူပံ သံဝရမ္ပိ ရက္ခိတုံ န သက္ကောန္တိ. လာမကတ္တာပိ တာ အဋ္ဌသမာပတ္တိံ လဘန္တာပိ ဗြာဟ္မပါရိသဇ္ဇံ နာတိက္ကမန္တိ, ဧဝံ ဘိက္ခုနိယာ အဘာဝတော ဣဒါနိ ပုရိသပုဂ္ဂလောတိ ဝုတ္တံ. ဣမသ္မိံ ဌာနေ ဌတွာ စတ္တာရိ ခေတ္တာနိ ဝေဒိတဗ္ဗာနိ တထာ ဟိ မာတုဂါမဿ ပဗ္ဗဇိတတ္တာ ဝဿသဟဿမေဝ ဌဿတီတိ စေတံ ပဋိသမ္ဘိဒါပ္ပတ္တခီဏာသဝဝသေန ဝုတ္တံ, တတော ပရံ ဥတ္တရိပိ သုက္ခဝိပဿကခီဏာသဝဝသေန ဝဿသဟဿံ, အနာဂါမိဝသေန ဝဿသဟဿံ, သကဒါဂါမိဝသေန ဝဿသဟဿံ, သောတာပန္နဝသေန ဝဿသဟဿန္တိ ဧဝံ ပဉ္စဝဿသဟဿာနိ ပဋိဝေဓသဒ္ဓမ္မော တိဋ္ဌတိ. ပရိယတ္တိသဒ္ဓမ္မောပိ တာနိယေဝ န ဟိ ပရိယတ္တိယာ အသတိ ပဋိဝေဓော အတ္ထိ. နာပိ ပရိယတ္တိယာ သတိ ပဋိဝေဓော န ဟောတိ. လိင်္ဂံ ပန ပရိယတ္တိယာ အန္တရဟိတာယ စိရံ ပဝတ္တိဿတိ, ဣဒံ ခန္ဓကဘာဏကာနံ မတေန ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. ဒီဃနိကာယဋ္ဌကထာယံ ပန ဧဝံ ဝုတ္တံ ‘‘ပဋိသမ္ဘိဒါပ္ပတ္တေဟိ ဝဿသဟဿံ အဋ္ဌာသိ, ဆဠဘိညေဟိ ဝဿသဟဿံ, တေဝိဇ္ဇေဟိ ဝဿသဟဿံ, သုက္ခဝိပဿကေဟိ ဝဿသဟဿံ, ပါတိမောက္ခေန ဝဿသဟဿံ အဋ္ဌာသီ’’တိ. ဣဒမ္ပိ ဒီဃဘာဏကတ္ထေရာနံ မတေန ဝုတ္တံ. အင်္ဂုတ္တရနိကာယဋ္ဌကထာယမ္ပိ ဗုဒ္ဓါနံ ပရိနိဗ္ဗာနတော ဝဿသဟဿမေဝ ပဋိသမ္ဘိဒါ နိဗ္ဗတ္တေတုံ သက္ကောန္တိ, တတော ပရံ ဆ အဘိညာ[Pg.21], တတော တာပိ အသက္ကောန္တာ တိဿော ဝိဇ္ဇာ နိဗ္ဗတ္တန္တိ. ဂစ္ဆန္တေကာလေ တာနိပိ နိဗ္ဗတ္တေတုံ အသက္ကောန္တာ သုက္ခဝိပဿကာ ဟောန္တိ. ဧတေနေဝ ဥပါယေန အနာဂါမိနော သကဒါဂိမိနော, သောတာပန္နာတိ ဝုတ္တံ. ဣဒမ္ပိ အင်္ဂုတ္တရနိကာယေ ဝုတ္တံ. သံယုတ္တနိကာယဋ္ဌကထာယံ ပန ပဌမဗောဓိယံ ဘိက္ခူ ပဋိသမ္ဘိဒါပ္ပတ္တာ. အထ ကာလေ ဂစ္ဆန္တေ ပဋိသမ္ဘိဒါ ပါပုဏိတုံ န သက္ခိံသု, ဆဠဘိညာ အဟေသုံ. တတော ဆပိ အဘိညာ ပတ္တုံ အသက္ကောန္တာ တိဿော ဝိဇ္ဇာ ပါပုဏိံသု. ဣဒါနိ ကာလေ ဂစ္ဆန္တေ တိဿော ဝိဇ္ဇာ ပါပုဏိတုံ အသက္ကောန္တာ အာသဝက္ခယံ ပါပုဏိဿန္တိ, တမ္ပိ အသက္ကောန္တာ အနာဂါမိဖလံ, တမ္ပိ အသက္ကောန္တာ သကဒါဂါမိဖလံ, တမ္ပိ အသက္ကောန္တာ သောတာပတ္တိဖလံ. ဂစ္ဆန္တေကာလေ သောတာပတ္တိဖလမ္ပိ ပတ္တုံ န သက္ခိဿန္တီ’တိ ဝုတ္တံ. ယသ္မာ စေ တေ အာစရိယာ ဘိန္နဝါဒါ, တသ္မာ တေသံ အာစရိယာနံ ဘာဏကာနံ မတမေဝ ဗုဒ္ဓဃောသာစရိယေန တတ္ထ တတ္ထ လိခိတန္တိ ဂဟေတဗ္ဗံ, အညထာ အာစရိယဿေဝ ပုဗ္ဗာပရဝိရောဓပ္ပသင်္ဂေါ သိယာ အာစရိယဗုဒ္ဓဃောသေနေဝ ဟိ သီဟဠဘာသံ အပနေတွာ မာဂဓဘာသာယ သာဋ္ဌကထံ ဗုဒ္ဓဝစနံ လိခိတံ, န အညေန အာစရိယေန တသ္မာ အဋ္ဌကထာယ ဝုတ္တဝစနမေဝ ပမာဏန္တိ ဂဟေတဗ္ဗံ. နနု စတ္တာရောပိ နိကာယဋ္ဌကထာသင်္ဂီတိံ အာရူဠှာ, အထ ကသ္မာ ဧဝံ ဘိန္နာတိ. သစ္စံ, တထာပိ ကေသဉ္စိ ထေရာနံ ဝါဒပ္ပကာသနတ္ထံ ဝုတ္တံ. န သင်္ဂါဟကတ္ထေရာနံ, တသ္မာ အဋ္ဌကထာဝစနမေဝ ပမာဏန္တိ ဝုတ္တံ.

Here, starting from the first day of the dark fortnight of Kattika until the full moon of Phagguna, four months are called the winter season. Starting from the first day of the dark fortnight of Phagguna until the full moon of Āsāḷhī, four months are called the summer season. Starting from the first day of the dark fortnight of Āsāḷhā until the full moon of the following Kattika, four months are called the rainy season. Thus, in one year, there are three seasons. Therein, in one season, the third and seventh fortnights have fourteenth-day observances, and the first, second, fourth, fifth, sixth, and eighth have fifteenth-day observances; thus, in one year, there are twenty-four Uposatha days. Among these twenty-four Uposatha days, since the months with a fourteenth-day observance have twenty-nine days, there are six days fewer in one year. By this method, in the nineteenth year, there are eighteen years and six additional months. Adding the ten months of gestation in the mother’s womb, nineteen years and four additional months are completed. Kings, however, add a month after every three years, and also a month along with a day; therefore, in eighteen years there are six additional months. Adding that to the previously mentioned nineteen years with four additional months, twenty years and one additional month are fully completed. Thus, it should be understood that from nineteen years onwards, the age of twenty including gestation is the basis for higher ordination. Now, 'the state of being a man' is intended to mean that only male individuals are currently suitable due to the absence of bhikkhunīs. For, because women went forth, the true Dhamma would have lasted for five hundred years; but because of the promulgation of the eight weighty rules, it will last for another five hundred years. Thus, the establishment of the true Dhamma attained with analytical knowledge is said to be for one thousand years. And women are indeed of weak wisdom, with intense defilements, and are inferior. And by the Blessed One, from the very beginning at his first enlightenment, even though higher ordination was permitted through Mahāpajāpatī Gotamī’s acceptance of the eight weighty rules, the short duration of the Dispensation was stated. Due to their weak wisdom, women do not long remain in the Dispensation. Because of their intense defilements, they cannot even maintain the restraint in accordance with the precepts as promulgated. And because of being inferior, even if they attain the eight meditative attainments, they do not transcend the retinue of Brahmā. Thus, due to the absence of bhikkhunīs, it is said that now only male individuals are suitable. Standing in this context, four fields should be understood: for, because women went forth, the dispensation would have lasted one thousand years—this is said with reference to those arahants who have attained analytical knowledge and whose taints are extinguished. Beyond that, further, by way of dry-insight arahants, a thousand years; by way of non-returners, a thousand years; by way of once-returners, a thousand years; and by way of stream-enterers, a thousand years. Thus, the Dhamma of penetration lasts for five thousand years. The Dhamma of learning also lasts for the same duration, for indeed, when there is no learning, there is no penetration; nor is it that when there is learning, there is no penetration. However, the outward signs will persist for a long time even after the Dhamma of learning has disappeared. This should be understood as stated according to the opinion of the Khandhaka reciters. In the Dīghanikāya commentary, however, it is said: “It lasted a thousand years with those who attained analytical knowledge; a thousand years with those with the six supernormal knowledges; a thousand years with those with the threefold knowledge; a thousand years with dry-insight practitioners; and a thousand years with those who uphold the Pātimokkha.” This too is said according to the opinion of the Dīgha reciters. In the Aṅguttaranikāya commentary too, it is said that for a thousand years after the Buddha’s Parinibbāna, they are able to produce analytical knowledge. After that, the six supernormal knowledges; then, those unable to attain even those develop the threefold knowledge. As time passes, those unable to develop even those become dry-insight practitioners. By this same method, non-returners, once-returners, and stream-enterers are mentioned. This is also stated in the Aṅguttaranikāya. In the Saṃyuttanikāya commentary, however, at the first enlightenment, bhikkhus attained analytical knowledge. Then, as time passed, they were unable to attain analytical knowledge and became possessors of the six supernormal knowledges. Then, unable to attain even the six supernormal knowledges, they attained the threefold knowledge. Now, as time passes, unable to attain the threefold knowledge, they will attain the destruction of taints. If unable to do that, they will attain the fruit of non-returning; if not that, the fruit of once-returning; if not that, the fruit of stream-entry. As time passes further, they will not even be able to attain the fruit of stream-entry. And since those teachers hold differing views, therefore, the opinion of those teachers, the reciters, as written here and there by the venerable Buddhaghosa, should be taken as authoritative. Otherwise, there would be the fault of contradiction between earlier and later statements of the teacher himself. For indeed, it was by the venerable Buddhaghosa himself that the Sinhalese language was removed and the Buddha’s word with its commentaries was written in the Māgadha language, not by any other teacher. Therefore, the statements found in the commentaries should be taken as authoritative. But were not all four Nikāya commentaries included in the council? Why then are they so different? True, but it was stated for the purpose of proclaiming the views of some elders, not of the elders who compiled the texts. Hence, the commentary statements are to be taken as authoritative.

အန္တိမဝတ္ထုအဇ္ဈာပန္နပုဗ္ဗန္တိ ပါရာဇိကဘိက္ခု, သော အဘဗ္ဗော သာသနေ ဥပသမ္ပဒကမ္မဿ လဒ္ဓုံ.

One who has previously fallen into the last offense is a monk who has committed a pārājika offense; he is incapable of receiving the act of higher ordination in the Dispensation.

ပဏ္ဍကောတိစေတ္တ ပဉ္စဝိဓော ဟောတိ အာသိတ္တပဏ္ဍကော, ဥဿူယပဏ္ဍကော, ဩပက္ကမိကပဏ္ဍကော, နပုံသကော, ပက္ခပဏ္ဍကောတိ. တတ္ထ ယဿ ပရေသံ အင်္ဂဇာတံ မုခေန ဂဏှိတွာ အသုစိနာ အာသိတ္တဿ ပရိဠာဟော ဝူပသမတိ, အယံ အာသိတ္တပဏ္ဍကော နာမ. ယဿ ပရေသံ အဇ္ဈာစာရံ ပဿတော ဥဿူယာယ ဥပ္ပန္နာယ ပရိဠာဟော ဝူပသမတိ, အယံ ဥဿူယပဏ္ဍကော နာမ. ယဿ ဥပက္ကမေန ဗီဇာနိ အပနီတာနိ ဟောန္တိ, အယံ ဩပက္ကမိကပဏ္ဍကော နာမ. ယော ပန ပဋိသန္ဓိယံ ယေဝ အဘာဝကော ဥပ္ပန္နော ဟောတိ, အယံ နပုံသကော နာမ. ဧကစ္စော ပန အကုသလဝိပါကာနုဘာဝေန ကာဠပက္ခေ ပဏ္ဍကော ဟောတိ, ဇုဏှပက္ခေ ပနဿ ပရိဠာဟောဝူပသမတိ[Pg.22], အယံ ပက္ခပဏ္ဍကော နာမ, ကေစိ ပန ယော ကာဠပက္ခေ ဣတ္ထီ ဟောတိ, ဇုဏှပက္ခေ ပုရိသော, အယံ ပက္ခပဏ္ဍကောတိ ဝဒန္တိ, တံ တေသံ မတိမတ္တမေဝ. ဧတေသု အာသိတ္တပဏ္ဍကဿ စ ဥဿူယပဏ္ဍကဿ စ ပဗ္ဗဇ္ဇာ န ဝါရိတာ. ဩပက္ကမိကနပုံသကပက္ခပဏ္ဍကာနံ ပန ဝါရိတာ. တေသုပိ ပက္ခပဏ္ဍကဿ ယသ္မိံ ပက္ခေ ပဏ္ဍကော ဟောတိ, တသ္မိံယေဝ ပဗ္ဗဇ္ဇာ ဝါရိတာ. ဧတ္ထ စ အပဏ္ဍကပက္ခေ ပဗ္ဗဇိတွာ ပဏ္ဍကပက္ခေ နာသေတဗ္ဗောတိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. ကေစိ ပန ‘‘အပဏ္ဍကပက္ခေပဗ္ဗဇိတော သတော ကိလေသက္ခယံ ပါပုဏာတိ, န နာသေတဗ္ဗော’’တိ ဝဒန္တိ, တံ တေသံ မတိမတ္တမေဝ, ပဏ္ဍကဿ ကိလေသက္ခယာ သမ္ဘဝတော ခီဏကိလေသဿ စ ပဏ္ဍကဘာဝါနုပပတ္တိတော အဟေတုက ပဋိသန္ဓိကထာယဉှိ အဝိသေသေန ပဏ္ဍကဿ အဟေတုကပဋိသန္ဓိ ကတာ ဝုတ္တာ, အာသိတ္တ ဥဿူယပက္ခပဏ္ဍကာနဉ္စ ပဋိသန္ဓိတော ပဋ္ဌာယေဝ ပဏ္ဍကဘာဝေါ, န ပဝတ္တိယံယေဝါတိ ဝဒန္တိ. တေနေဝ အဟေတုကပဋိသန္ဓိနိဒ္ဒေသေ ဇစ္စန္ဓ-ဇစ္စဗဓိရာဒယော ဝိယ ပဏ္ဍကော ဇာတိသဒ္ဒေန ဝိသေသေတွာ နိဒ္ဒိဋ္ဌော. စတုတ္ထပါရာဇိကသံဝဏ္ဏနာယံ ပန အဘဗ္ဗပုဂ္ဂလေ ဒဿေန္တေန ပဏ္ဍကတိရစ္ဆာနဂတဥဘတော ဗျဉ္ဇနကာ တယော ဝတ္ထုဝိပန္နာ အဟေတုကပဋိသန္ဓိကာ, တေသံ သဂ္ဂေါ အဝါရိတောတိ အဝိသေသေန ဝုတ္တံ, ဧဝံ ပဉ္စဝိဓာ ပဏ္ဍကာ တေ ပဏ္ဍကသာမညေန အဝိသေသေတွာ ‘‘ပဏ္ဍကာတိ ဧဝမေဝ ဝတွာ ပဏ္ဍကော ဘိက္ခဝေ န ဥပသမ္ပာဒေတဗ္ဗော’’တိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

A paṇḍaka, it is said, is of five kinds: the āsitta-paṇḍaka, the ussūya-paṇḍaka, the opakkamika-paṇḍaka, the napuṃsaka, and the pakkha-paṇḍaka. Herein, one whose burning sensation is relieved when he takes the genital organ of another into his mouth and is sprinkled with impurity—this is called an āsitta-paṇḍaka. One whose burning sensation is relieved when, seeing the misconduct of others, envy arises in him—this is called an ussūya-paṇḍaka. One whose generative seeds have been removed by means of an operation—this is called an opakkamika-paṇḍaka. One who is born without generative faculty from the moment of rebirth-linking—this is called a napuṃsaka. Another, however, due to the influence of unwholesome kamma-result, is a paṇḍaka during the dark fortnight, but his burning sensation is relieved during the bright fortnight—this is called a pakkha-paṇḍaka. Some, however, say that one who is a woman during the dark fortnight and a man during the bright fortnight is called a pakkha-paṇḍaka—that is merely their opinion. Among these, the going forth is not prohibited for the āsitta-paṇḍaka and the ussūya-paṇḍaka. However, it is prohibited for the opakkamika-paṇḍaka, the napuṃsaka, and the pakkha-paṇḍaka. Even among these, for the pakkha-paṇḍaka, ordination is prohibited only during the fortnight in which he is a paṇḍaka. Here, it is said in all three knotty passages that one who has gone forth during the non-paṇḍaka fortnight should be expelled during the paṇḍaka fortnight. Some, however, say, “One who, having gone forth during the non-paṇḍaka fortnight, attains the destruction of defilements should not be expelled”—that is merely their opinion, for the destruction of defilements is impossible for a paṇḍaka, and the state of a paṇḍaka is not possible for one whose defilements are destroyed. Indeed, in the discussion of rootless rebirth-linking, it is said that the paṇḍaka has a rootless rebirth-linking without distinction. And they say that for the āsitta-paṇḍaka, ussūya-paṇḍaka, and pakkha-paṇḍaka, the state of being a paṇḍaka exists from the moment of rebirth-linking, not merely in the course of existence. Therefore, in the exposition of rootless rebirth-linking, the paṇḍaka is specified by the word ‘birth’ (jāti), like the congenitally blind and congenitally deaf, etc. However, in the commentary on the fourth pārājika, when showing incapable persons, it is said without distinction that the paṇḍaka, the animal, and the one with both sexual characteristics—these three having defective substance and rootless rebirth-linking—are not barred from heaven. Thus, it should be understood that these five kinds of paṇḍakas are mentioned without distinction by the general term ‘paṇḍaka,’ saying, “A paṇḍaka, monks, should not be given higher ordination.”

ထေယျသံဝါသကော တိ ယော သယမေဝ ပဗ္ဗဇ္ဇာလိင်္ဂံ ဂဟေတွာ ဘိက္ခုဝဿံ ဂဏေတွာ ဘိက္ခူတိ ပဋိညံ သမ္ပဋိစ္ဆတိ, ယထာဝုဍ္ဎံ ဝန္ဒနံ သာဒိယတိ, သော လိင်္ဂဿ သံဝါသဿ စ ထေနတ္တာ ဥဘယတ္ထေနကော နာမ. ယော ပန ယထာဝုဍ္ဎံ ဝန္ဒနံ န သာဒိယတိ, အသုဒ္ဓစိတ္တဝသေန လိင်္ဂဿထေနတ္တာလိင်္ဂတ္ထေနကော နာမ. ယော ဝါ ပန သာမဏေရဘူမိယံ ဌတွာ မုသာဝါဒေန ဘိက္ခုတိ ပဋိညံ ဂဟေတွာ ဘိက္ခုဝဿဂ္ဂေန ဝန္ဒနာဒိံ သာဒိယတိ, သော ဘိက္ခူဟိ ဒိန္နလိင်္ဂတ္တာ လိင်္ဂတ္ထေနကော န ဟောတိ, သံဝါသဿ ထေနတ္တာ သံဝါသတ္ထေနကော နာမ. ဧတ္ထ စ ဥဘယတ္ထေနကောပိ အသုဒ္ဓစိတ္တေန လိင်္ဂတ္ထေနကေဧဝ ပဝိဋ္ဌောတိ ဝေဒိတဗ္ဗော. ယောပိ သာမဏေရော ဝုဍ္ဎသာမဏေရာနံ ဝန္ဒနံ သာဒိယတိ, ဒဟရဘိက္ခူပိ ဝုဍ္ဎဘိက္ခူနံ ဝန္ဒနံ သာဒိယတိ, သောပိ ထေယျသံဝါသကော နာပိ ဟောတိ, အထေနတ္တာ. ယော ဝါ ပန ဘိက္ခုပါရာဇိကမာပန္နောဝ ဘိက္ခုလိင်္ဂေ [Pg.23] ဌိတော ယာဝ ပဋိဇာနာတိ, တာဝ အတ္ထေဝ တဿ ဘိက္ခုဘာဝေါ, န သော အနုပသမ္ပန္နသင်္ချံ ဂစ္ဆတိ, တထာ ဟိ သော သံဝါသံ သာဒိယန္တောပိ ထေယျသံဝါသကော န ဟောတိ, သော သဟသေယျာဒိအာပတ္တိမ္ပိ န ဇနေတိ, ဩမသဝါဒေ ပါစိတ္တိယဉ္စ န ဇနေတိ တေနေဝ ‘‘အသုဒ္ဓေါ ဟောတိ ပုဂ္ဂလော အညတရံ ပါရာဇိကံ ဓမ္မံ အဇ္ဈာပန္နော, တဉ္စေ သုဒ္ဓဒိဋ္ဌိ သမာနော ဩကာသံ ကာရာပေတွာ အက္ကောသာဓိပ္ပာယော ဝဒတိ အာပတ္တိ ဩမသဝါဒဿာ’’တိ ဩမသဝါဒေ ပါစိတ္တိယံ ဝုတ္တံ. အသတိ ဟိ ဘိက္ခုဘာဝေ ဒုက္ကဋံ ဝဒေယျ. ယော ပန သာမဏေရော သာမဏေရလိင်္ဂေနေဝ ပါဏာတိပါတာဒိပဉ္စဝိဓံ သိလဝိပတ္တိံ ပါပုဏာတိ, သောပိ အာဂတော လိင်္ဂနာသနာယ နာသေတွာ သရဏသီလံ ဒါတဗ္ဗံ, အထေနတ္တာ ဥပသမ္ပဒါယ အဝတ္ထုဘာဝမ္ပိ န ပါပုဏာတိ. ဝိကာလဘောဇနာဒိကံ ကရောန္တဿ ပန ‘‘အစ္စယော မံ ဘန္တေ အစ္စာဂမာ’’တျာဒိနာ သံဃမဇ္ဈေ အစ္စယံ ဒေသာပေတွာ ဝါ ဒဏ္ဍကမ္မံ ဝါ ကတွာ သီလံ ဒါတဗ္ဗမေဝ. တိတ္ထိယပက္ကန္တကော ဥတ္တာနောယေဝ.

A thief in communion is one who, having taken the outward signs of a monk by himself, counts the rains as a monk, and accepts the declaration of being a monk. He enjoys being venerated according to seniority—this is called a thief in both respects: in outward signs and in communion, because of the theft in both. But one who does not enjoy being venerated according to seniority is called a thief of the sign, on account of his impure mind. Or, one who, while on the level of a novice, falsely declares himself a monk and then enjoys veneration and the like with the seniority of a monk—he is not a thief of the sign, since the outward signs were given by monks, but is called a thief in communion, because of the theft of communion. Herein, it should be understood that even one who is a thief in both respects is included as a thief of the sign on account of his impure mind. Moreover, a novice who enjoys venerating senior novices, or a junior monk who enjoys venerating senior monks, is not a thief in communion, as there is no theft. Or, one who has committed a pārājika offense but remains in the outward signs of a monk—as long as he does not confess, his status as a monk remains. He does not fall into the category of an unordained person. Thus, even while enjoying communion, he is not a thief in communion. He does not incur offenses such as sharing a dwelling, nor does he incur a pācittiya for insulting speech. For this reason it is said regarding insulting speech: “If an impure person has committed some pārājika offense, and another of pure view, having been given an opportunity, speaks with intent to insult, there is an offense of insulting speech.” For if the monkhood were absent, he would be speaking a dukkaṭa. But if a novice, while still in the outward signs of a novice, commits one of the five kinds of moral failure, such as killing living beings, he, having come, should be expelled by the destruction of his sign, and the refuges and precepts should be given. Since there is no theft, he does not become an invalid basis for higher ordination. For one who eats at the wrong time and the like, the precepts should be given only after having him confess the transgression in the midst of the Saṅgha with words like, “Venerable sirs, a transgression has overcome me,” or after a disciplinary action has been carried out. The case of one who has gone over to the sectarians is self-evident.

တိရစ္ဆာနဂတောတိ ယောကောစိ အမနုဿဘူတော စတ္တာရော အပါယိကာပိ ဥပသမ္ပဒါယ အဝတ္ထုယေဝ. တေ ပဋိသန္ဓိယာ လာမကတ္တာ အဘဗ္ဗာ သာသနေ ပဗ္ဗဇိတုံ. ယဒိ စတ္တာရော အပါယိကာ ဥပသမ္ပဒါယ အဝတ္ထု ဘဝေယျ, အထ ကသ္မာ သေသေ အနပဒိသိတွာ တိရစ္ဆာနဂတောဝ အဝတ္ထူတိ ဝုတ္တန္တိ. သေသာနံ အပါကဋဝတ္ထုတ္တာ, တထာ ဟိ သမ္ဗုဒ္ဓကာလေ တိရစ္ဆာနယောနိယံ နိဗ္ဗတ္တော ဧကော နာဂရာဇာ နာဂယောနိယာ အဋ္ဋီယတိ ဟရာယတိ ဇိဂုစ္ဆတိ. အထခေါ တဿ နာဂဿ ဧတဒဟောသိ ကေနနုခေါ အဟံ ဥပါယေန နာဂယောနိယာ ပရိမုစ္စေယျံ ခိပ္ပဉ္စ မနုဿတ္တံ လဘေယျန္တိ. အထခေါ တဿ နာဂဿ ဧတဒဟောသိ ‘‘ဣမေ ခေါ သမဏာသကျပုတ္တိယာ ဓမ္မစာရိနော သမစာရိနော ဗြဟ္မစာရိနော သစ္စဝါဒိနော သီလဝန္တော ကလျာဏဓမ္မာ သစေ ခေါ အဟံ သမဏေသု သကျပုတ္တိယေသု ပဗ္ဗဇေယျံ, ဧဝါဟံ နာဂယောနိယာ ပရိမုစ္စေယျံ ခိပ္ပဉ္စ မနုဿတ္တံ ပဋိလဘေယျ’’န္တိ. အထ ခေါ သော နာဂေါ မာဏဝကဝဏ္ဏေန ဘိက္ခူ ဥပသင်္ကမိတွာ ပဗ္ဗဇ္ဇံ ယာစိ. တံ ဘိက္ခူ ပဗ္ဗာဇေသုံ ဥပသမ္ပာဒေသုံ. တေန ခေါ ပန သမယေန သော နာဂေါ အညတရေန ဘိက္ခုနာ သဒ္ဓိံ ပစ္စန္တိမေ ဝိဟာရေ ပဋိဝသတိ. အထ ခေါ သော ဘိက္ခု ရတ္တိယာ ပစ္စူသသမယံ ပစ္စူဋ္ဌာယ အဇ္ဈောကာသေ [Pg.24] စင်္ကမတိ. အထ ခေါ သော နာဂေါ တဿ ဘိက္ခုနော နိက္ခန္တေ ဝိဿဋ္ဌော နိဒ္ဒံ ဩက္ကမေသိ. သဗ္ဗော ဝိဟာရော အဟိနာ ပုဏ္ဏော, ဝါတပါနေဟိ ဘောဂါ နိက္ခန္တာ ဟောန္တိ. အထခေါ သော ဘိက္ခု ‘‘ဝိဟာရံ ပဝိသိဿာမီ’’တိ ကဝါဋံ ပဏာမေန္တော အဒ္ဒသ သဗ္ဗံ ဝိဟာရံ အဟိနာပုဏ္ဏံ ဝါတပါနေဟိ ဘောဂေ နိက္ခန္တေ. ဒိသွာန ဘီတော ဝိဿရမကာသိ. ဘိက္ခူ ဥပဓာဝိတွာ တံ ဘိက္ခုံ ဧတဒဝေါစုံ ‘‘ကိဿ တွံ အာဝုသော ဝိဿရမကာသီ’’တိ. အယံ အာဝုသော သဗ္ဗော ဝိဟာရော အဟိနာ ပုဏ္ဏော ဝါတပါနေဟိ ဘောဂါ နိက္ခန္တာတိ. အထ ခေါ သော နာဂေါ တေန သဒ္ဒေန ပဗုဇ္ဈိတွာ သကေ အာသနေ နိသီဒိ. ဘိက္ခူ ဧဝမာဟံသု ‘‘ကောစိ တွံ အာဝုသော’’တိ. ‘‘အဟံ ဘန္တေ နာဂေါ’’တိ. ‘‘ကိဿ ပန တွံ အာဝုသော ဧဝရူပံ အကာသီ’’တိ. အထ ခေါ သော နာဂေါ ဘိက္ခူနံ ဧတမတ္ထံ အာရောစေသီ. ဘိက္ခူ ဘဂဝတော ဧတမတ္ထံ အာရောစေသုံ. အထ ခေါ ဘဂဝါ ဧတသ္မိံ နိဒါနေ ဧတသ္မိံ ပကရဏေ ဘိက္ခုသံဃံ သန္နိပါတာပေတွာ တံ နာဂံ ဧတဒဝေါစ ‘‘တုမှေ ခွတ္ထ နာဂါ အဝိရူဠှိဓမ္မာ ဣမသ္မိံ ဓမ္မဝိနယေ, ဂစ္ဆ တွံ နာဂ, တတ္ထေဝ စာတုဒ္ဒသေ ပန္နရသေ အဋ္ဌမိယာ စ ပက္ခဿ ဥပေါသထံ ဥပဝသ, ဧဝံ တွံ နာဂယောနိယာ ပရိမုစ္စိဿသိ ခိပ္ပဉ္စ မနုဿတ္တံ ပဋိလဘိဿသီ’’တိ. အထ ခေါ သော နာဂေါ ‘‘အဝိရူဠှဓမ္မော ကိရာဟံ ဣမသ္မိံ ဓမ္မဝိနယေတိ ဒုက္ခီ ဒုမ္မနော အဿူနိ ပဝတ္တယမာနော ဝိဿရံ ကတွာ ပက္ကမိ. အထ ခေါ ဘဂဝါ ဘိက္ခူ အာမန္တေသိ ‘‘ဒွေ မေ ဘိက္ခဝေ ပစ္စယာ နာဂဿ သဘာဝပါတုကမ္မာယ. ယဒါ စ သဇာတိယာ မေထုနံ ဓမ္မံ ပဋိသေဝတိ, ယဒါ စ ဝိဿဋ္ဌော နိဒ္ဒံ ဩက္ကမတိ. ဣမေ ခေါ ဘိက္ခဝေ ဒွေ ပစ္စယာ နာဂဿ သဘာဝ ပါတုကမ္မာယ. တိရစ္ဆာနဂတော ဘိက္ခဝေ န ဥပသမ္ပာဒေတဗ္ဗော, ဥပသမ္ပန္နော နာသေတဗ္ဗော’’တိ ဧဝံ တိရစ္ဆာနဿေဝ ပါကဋဝတ္တုတ္တာတိ. ဧတ္ထ စ ပဝတ္တိယံ အဘိဏှံ သဘာဝပါတုကမ္မဒဿနဝသေန ‘‘ဒွေ ပစ္စယာ’’တိ ဝုတ္တံ. နာဂဿ ပန ပဉ္စသု ကာလေသု သဘာဝပါတုကမ္မံ ဟောတိ ပဋိသန္ဓိကာလေ, တစပဇဟနနကာလေ, သဇာတိယာ မေထုနကာလေ, ဝိဿဋ္ဌ နိဒ္ဒေါက္ကမနကာလေ, စုတိကာလေတိ. နနု စ ဒေဝါပိ ဥပသမ္ပဒါယ အဝတ္ထုယေဝ, အထ ကသ္မာ စတ္တာရော အပါယိကာဝ ဥပသမ္ပဒါယ အဝတ္ထူတိ ဝုတ္တန္တိ. သစ္စံ, တထာပိ ဒေဝါနံ အဘဗ္ဗတ္တာ ပဋိဝေဓသာသနဿ ဌိတတ္တာ တေ အဘဗ္ဗတော ဝိသုံ ကရဏတ္ထာယ ဧဝံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ဝက္ခတိ ဟိ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ မဟာဝဂ္ဂေ ‘‘တိရစ္ဆာနဂတော ဘိက္ခဝေတိ [Pg.25] ဧတ္ထ နာဂေါ ဝါ ဟောတု သုပဏ္ဏမာဏဝကာဒီနံ ဝါ အညတရော အန္တမသော သက္ကံ ဒေဝရာဇာနံ ဥပါဒါယ ယော ကောစိ အမနုဿဇာတိယော သဗ္ဗောဝ ဣမသ္မိံ အတ္ထေ တိရစ္ဆာနဂတောတိ ဝေဒိတဗ္ဗော’’တိ, တေန ‘‘တိရစ္ဆာနဂတောတိ ယောကောစိ အမနုဿဘူတော’’တိ ဝုတ္တန္တိ. ဧတ္ထ စာဟ ယဒိ နာဂသုပဏ္ဏာ ပဋိသန္ဓိယာ လာမကာ ဘဝေယျ, အထ ကသ္မာ ဝိဓုရဇာတကေ စတ္တာရော ဇနာ နာဂသုပဏ္ဏသက္ကဓနဉ္စယကောရဗျေသု ဘဝနေသု တံ တဒေဝ ဌာနံ ပတ္ထေန္တာ ဒါနာဒီနိ ပုညာနိ ကရောန္တိ, တေသု ဧကော အာယုပရိယောသာနေ သပုတ္တဒါရော နာဂဘဝနေ နာဂရာဇာ ဟုတွာ နိဗ္ဗတ္တိ, ဧကော သုပဏ္ဏဘဝနေ သိမ္ဗလိဝိမာနေ သုပဏ္ဏရာဇာ ဟုတွာ နိဗ္ဗတ္တိ, ဧကော တာဝတိံသဘဝနေ သက္ကော ဟုတွာ နိဗ္ဗတ္တိ, ဧကော ဓနဉ္စယကောရဗျရညော အဂ္ဂမဟေသိယာ ကုစ္ဆိမှိ နိဗ္ဗတ္တီတိ စတုန္နမ္ပိ ဇနာနံ ပဋိသန္ဓိယံ ကုသလကမ္မေနေဝ ပဝတ္တဘာဝေါ ဝုတ္တော ယဒိ ကုသလကမ္မေန ဘဝေယျ, ‘‘ကုသလာ စေတနာ ဝိပါကာနံ ခန္ဓာနံ ကဋတ္တာ စ ရူပါနံ ကမ္မပစ္စယေန ပစ္စယော’’တိ ဣမိဿာပိ ပဋ္ဌာနပါဠိယာ အဟေတုကာနမ္ပိ ပဋိသန္ဓိက္ခဏေ ကမ္မပစ္စယဘာဝေါ ဝုတ္တော ဘဝေယျ, န ပနေဝံ ဝတ္တဗ္ဗံ အထ ကထဉ္စိဒံ ပစ္စေတဗ္ဗန္တိ. ဝုစ္စတေ, နိကန္တိယာ ဗလဝတ္တာ သတ္တဝိဓမေထုနသံယောဂတ္တာ စ အပရိသုဒ္ဓါ တေသံ ကုသလစေတနာ, အပရိသုဒ္ဓါယေဝ သုဂတိဘူမိယံ ဇနေတုံ န သက္ကောန္တိ. ဒုဂ္ဂတိဘူမိယံ ပဝတ္တမာနာပိ ကမ္မာ ယူဟနကာလေ တံ တံ ဘူမိပတ္ထနာ တဏှာသမ္ပယုတ္တာပုဗ္ဗဘာဂစေတနာ ဗလေန တေသု တိရစ္ဆာနဘူမီသု နိဗ္ဗတ္တန္တိ, န အညေန အကုသလေန. ဧဝဉှိ ပတ္ထိတပတ္ထနာ သိဒ္ဓါပိ ဘဝေယျ. ယဒိ အညေန အကုသလကမ္မေန ဘဝေယျ, ဣစ္ဆိတပတ္ထနာပိ အသိဒ္ဓါဝ ဘဝေယျ. နိကန္တိစ နာမေသာ ဗလဝဈာနသမ္ပယုတ္တစေတနာပိ ပဋိဗာဟိတုံ သက္ကာ တထာ ဟိ ဂေါပကဒေဝဒတ္တဿ အာစရိယသမဏော ဈာနဗလေန ဗြဟ္မဘူမီသု အနိဗ္ဗတ္တိတွာ ဈာနံ ပဋိဗာဟိတွာ အညကမ္မေန ဂန္ဓဗ္ဗဒေဝေသုယေဝ ဥပ္ပဇ္ဇတိ ‘‘သီလဝတော ဟိ ဘိက္ခဝေ စေတောပဏိဓိ သမိဇ္ဈတိ ဝိသုဒ္ဓတ္တာ’’တိ တေသံ ဝိတ္ထာရော ဒီဃနိကာယေ အာဂတော, အတ္ထိကေဟိ တတ္ထ ဩလောကေတဗ္ဗော. သတ္တဝိဓမေထုနသံယောဂဝသေနာပိ သတ္တာ ဒုက္ခတော န မုစ္စန္တိ ဝုတ္တဉှိ ဘဂဝတာ ‘‘ဣဓ ဗြာဟ္မဏ ဧကစ္စော သမဏော ဝါ ဗြာဟ္မဏော ဝါ သမ္မာ ဗြဟ္မစာရီ ပဋိဇာနမာနော န ဟေဝ ခေါ မာတုဂါမေန သဒ္ဓိံ ဒွယံဒွယ သမာပတ္တိံ သမာပဇ္ဇတိ, အပိ [Pg.26] စ ခေါ မာတုဂါမဿ ဥစ္ဆာဒနံ နှာပနံ ပရိမဒ္ဒနံ သမ္ဗာဟနံ သာဒိယတိ, သော တဒဿာဒေတိ တံ နိကာမေတိ, တေနစဝိတ္တိံ အာပဇ္ဇတိ. ဣဒမ္ပိခေါ ဗြာဟ္မဏဗြဟ္မစရိယဿ ခဏ္ဍမ္ပိ ဆိဒ္ဒမ္ပိ သဗလမ္ပိ ကမ္မာသမ္ပိ. အယံ ဝုစ္စတိ ဗြာဟ္မဏ အပရိသုဒ္ဓံ ဗြဟ္မစရိယံ စရတိ. သံယုတ္တော မေထုနသံယောဂေန န ပရိမုစ္စတိ ဇာတိယာ ဇရာမရဏေန…ပေ… န ပရိမုစ္စတိ ဒုက္ခသ္မာတိ ဝဒါမိ. ပုနစ ပရံ ဗြာဟ္မဏ ဣဓေကစ္စော သမဏောဝါ…ပေ… ပဋိဇာနမာနော. န ဟေဝ ခေါ မာတုဂါမေနသဒ္ဓိံ ဒွယံဒွယသမာပတ္တိံ သမာပဇ္ဇတိ, န ပိ မာတုဂါမဿ ဥစ္ဆာဒနံ…ပေ… သာဒိယတိ, အပိ စ ခေါ မာတုဂါမေန သဒ္ဓိံ သံဇဂ္ဃတိ သံကီဠတိ သံကေဠာယတိ, သော တဒဿာဒေတိ…ပေ… ဒုက္ခသ္မာတိ ဝဒါမိ. ပုနစ ပရံ ဗြာဟ္မဏ ဣဓေကစ္စော သမဏော ဝါ…ပေ… န ဟေဝ ခေါ မာတုဂါမေန သဒ္ဓိံ သမာပဇ္ဇတိ. နပိ မာတုဂါမဿ ဥစ္ဆာဒနံ သာဒိယတိ. နပိ မာတုဂါမေန သဒ္ဓိံ သံဇဂ္ဃတိ သံကီဠတိ သံကေဠာယတိ. အပိစ ခေါ မာတုဂါမဿ စက္ခုံ ဥပနိဇ္ဈာယတိ ပေက္ခတိ, သော တဒဿာဒေတိ…ပေ… ဒုက္ခသ္မာတိ ဝဒါမိ. ပုနစ ပရံ ဗြာဟ္မဏ ဣဓေကစ္စော သမဏောဝါ ဗြာဟ္မဏော ဝါ…ပေ… န ဟေဝ ခေါ မာတုဂါမေန, န မာတုဂါမဿ, နပိ မာတုဂါမေန ပေက္ခတိ. အပိ စ ခေါ မာတုဂါမဿ သဒ္ဒံ သုဏာတိ တိရောကုဋ္ဋံဝါ တိရောပါကာရံဝါ ဟသန္တိယာ ဝါ ဘဏန္တိယာ ဝါ ဂါယန္တိယာ ဝါ ရောဒန္တိယာ ဝါ, သော တဒဿာဒေတိ…ပေ… ဒုက္ခသ္မာတိ ဝဒါမိ. ပုနစ ပရံ ဗြာဟ္မဏ ဣဓေကစ္စော သမဏော ဝါ ဗြဟ္မဏော ဝါ…ပေ… နဟေဝ ခေါ မာတုဂါမေန, နပိ မာတုဂါမဿ, နပိ မာတုဂါမေန, နပိ မာတုဂါမဿ ရောဒန္တိယာ ဝါ…ပေ… အပိ စ ခေါ ယာနိတာနိ ပုဗ္ဗေ မာတုဂါမေန သဒ္ဓိံ ဟသိတလပိတကီဠိတာနိ အနုဿရတိ. သော တဒဿာ ဒေတိ…ပေ… ဒုက္ခသ္မာတိ ဝဒါမိ. ပုနစ ပရံ ဗြာဟ္မဏ ဣဓေကစ္စော သမဏော ဝါ ဗြဟ္မဏော ဝါ…ပေ… န ဟေဝ ခေါ မာတုဂါမေန, နပိ မာတုဂါမဿ…ပေ… န ပိ ယာနိ တာနိ ပုဗ္ဗေ မာတုဂါမေန သဒ္ဓိံ ဟသိတလပိတကီဠိတာနိ အနုဿရတိ, အပိ စ ခေါ ဂဟပတိံ ဝါ ဂဟပတိပုတ္တံ ဝါ ပဉ္စဟိ ကာမဂုဏေဟိ သဟိတံ သမင်္ဂီဘူတံ ပရိစာရယမာနံ, သော တဒဿာဒေတိ…ပေ… ဒုက္ခသ္မာတိ ဝဒါမိ. ပုနစ ပရံ ဗြာဟ္မဏ…ပေ… န ဟေဝ ခေါ မာတုဂါမေန…ပေ… နပိ အနုဿရတိ ဂဟပတိံ ဝါ ဂဟပတိပုတ္တံ ဝါ ပရိစာရယမာနံ, အပိ စ ခေါ အညတရံ ဒေဝနိကာယံ ပဏိဓာယ ဗြဟ္မစရိယံ စရတိ ဣမိနာဟံ သီလေန ဝါ ဝတေန ဝါ တပေနဝါ ဗြဟ္မစရိယေန ဝါ ဒေဝေါ ဝါ ဘဝိဿာမိ ဒေဝညတရော ဝါတိ, သော တဒဿာဒေတိ[Pg.27], တံ နိကာမေတိ, တေန စ ဝိတ္တိံ အာပဇ္ဇတိ. ဣဒံ ခေါ ဗြာဟ္မဏ ဗြဟ္မစရိယဿ ခဏ္ဍမ္ပိ ဆိဒ္ဒမ္ပိ သဗလမ္ပိ ကမ္မာသမ္ပီ’’တိ ဧဝံ လာဘာဒိဟေတုကေန ဘေဒေန စ သတ္တဝိဓမေထုနသံယောဂေန ခဏ္ဍာဒိဘာဝေါ သင်္ဂဟိတောတိ ဝေဒိတဗ္ဗော.

An animal being, that is, any non-human being, even those in the four woeful states, is unfit for ordination. Due to the inferiority of their rebirth-linking, they are incapable of going forth in the Dispensation. If those in the four woeful states were unfit for ordination, why then, without mentioning the others, was only the animal being declared unfit? It is because the cases of the others are not evident. For instance, during the time of the Buddha, a certain nāga king, born in the animal realm, was oppressed, ashamed, and disgusted by his nāga existence. Then it occurred to that nāga: “By what means can I be freed from the nāga birth and quickly obtain human status?” Then it occurred to that nāga: “These ascetics, the Sakyan disciples, live righteously, live equitably, live the holy life, speak truth, are virtuous, and are of good qualities. If I were to go forth among the Sakyan ascetics, I would thus be freed from the nāga birth and quickly obtain human status.” So that nāga, in the guise of a young man, approached the monks and requested the going forth. The monks gave him the going forth and the full admission. At that time, that nāga was dwelling with another monk in a border monastery. Then that monk, having risen at dawn in the latter part of the night, was walking in the open air. Then that nāga, when that monk had gone out, relaxed and fell asleep. The entire dwelling was filled with a snake, and its coils had come out through the windows. Then that monk, intending to enter the dwelling, opened the door and saw the entire dwelling filled with a snake, its coils having come out through the windows. Seeing this, he screamed in terror. The monks rushed up and said to that monk, “Why did you scream, friend?” “Friend, this entire dwelling is filled with a snake, and its coils have come out through the windows.” Then that nāga, awakened by that sound, sat on his own seat. The monks said, “Who are you, friend?” “Venerables, I am a nāga.” “Why, friend, did you do such a thing?” Then that nāga reported this matter to the monks. The monks reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, convened the Sangha of bhikkhus and said to that nāga: “You nāgas are of a nature not to grow in this Dhamma and Discipline. Go, nāga. There, observe the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight. Thus, you will be freed from the nāga realm and quickly obtain human status.” Then that nāga, thinking, “Indeed, I am of a nature not to grow in this Dhamma and Discipline,” unhappy and dejected, shedding tears, made a loud cry and departed. Then the Blessed One addressed the bhikkhus: “Monks, there are these two conditions for the manifestation of a nāga’s true nature: when he engages in sexual intercourse with his own kind, and when he is relaxed and falls asleep. Monks, these are the two conditions for the manifestation of a nāga’s true nature. Monks, an animal being should not be given full ordination; if ordained, he should be expelled.” Thus, the case of the animal being is evident. And here, in this account, it is said “two conditions” by way of frequently showing the manifestation of his true nature. A nāga’s true form appears at five times: at the time of rebirth-linking, at the time of shedding skin, at the time of sexual intercourse with his own kind, at the time of relaxed falling asleep, and at the time of death. Now, one might argue that even devas are unfit for ordination, so why are only those in the four woeful states mentioned as unfit for ordination? True, but it should be understood that they are mentioned thus for the purpose of distinguishing them from the other incapable ones, due to the devas' own incapability and the established nature of the teaching of penetration. Indeed, it will be said in the Mahāvagga of the Samantapāsādikā Vinaya commentary: “‘Animal being’ here is to be understood as any non-human being whatsoever, be it a nāga, or one of the Supaṇṇa youths and so forth, even including Sakka, the king of devas.” Therefore, it is said, “An animal being, that is, any non-human being.” And here it is said: If nāgas and supaṇṇas were inferior by rebirth-linking, why then in the Vidhura Jātaka do four persons, aspiring for that very state in the realms of nāgas, supaṇṇas, Sakka, and Dhanañjaya Korabya, perform merits such as giving? Of them, one, at the end of his life, was reborn as a nāga king with his children and wives in a nāga realm; one was reborn as a supaṇṇa king in the Simbali mansion in the supaṇṇa realm; one was reborn as Sakka in the Tāvatiṃsa realm; and one was reborn in the womb of the chief queen of King Dhanañjaya Korabya. It is stated that the rebirth-linking of all four persons occurred only through wholesome kamma. If it were through wholesome kamma, then, as stated in this Paṭṭhāna text, “Wholesome volition is a condition by way of kamma for resultant aggregates and for kamma-produced material form,” the state of being conditioned by kamma would be stated even for rootless rebirth-linking moments. But it should not be said thus. How then is this to be believed? It is said: Due to the strength of craving (nikanti) and the sevenfold sexual bond, their wholesome volition is impure. Being impure, they are unable to generate rebirth in a happy destination. Although this kamma operates within the sphere of miserable destinations, at the time of accumulation, by the power of the preceding volition associated with craving for aspiration to those respective realms, it causes them to be reborn in those animal realms, not by any other unwholesome kamma. Thus, the desired aspiration would also be fulfilled. If it were by other unwholesome kamma, the desired aspiration would indeed not be fulfilled. Indeed, this craving (nikanti) is capable of obstructing even volition associated with powerful jhāna. For example, the ascetic teacher of Gopaka Devadatta, despite his jhāna power, was not reborn in the Brahmā realms, but having obstructed his jhāna, was reborn only among the gandhabba devas by other kamma. As it is said, “Indeed, monks, the mental aspiration of one who is virtuous succeeds due to its purity.” The detailed account of this is found in the Dīgha Nikāya; those interested should look there. Even by way of the sevenfold sexual bond, beings are not freed from suffering. For it was said by the Blessed One: “Here, brahmin, some ascetic or brahmin, claiming to live the pure holy life, does not indeed engage in two-by-two intimacy with women, yet he enjoys the rubbing, bathing, massaging, and pressing of women. He delights in that, is pleased by that, and comes to satisfaction through that. This, brahmin, is a broken, perforated, spotted, and variegated holy life. This, brahmin, is called practicing an impure holy life. Bound by the sexual bond, he is not freed from birth, aging, and death… I say he is not freed from suffering. Again, brahmin, some ascetic or brahmin… claiming to live the pure holy life, does not indeed engage in two-by-two intimacy with women, nor does he enjoy the rubbing… of women, yet he laughs, plays, and sports with women. He delights in that… I say he is not freed from suffering. Again, brahmin, some ascetic or brahmin… does not indeed engage in two-by-two intimacy with women, nor does he enjoy the rubbing… nor does he laugh, play, and sport with women, yet he gazes intently at women’s eyes. He delights in that… I say he is not freed from suffering. Again, brahmin, some ascetic or brahmin… does not indeed engage in two-by-two intimacy with women, nor does he enjoy… nor does he gaze intently… yet he hears the sound of women from behind a wall or a fence, whether they are laughing, speaking, singing, or weeping. He delights in that… I say he is not freed from suffering. Again, brahmin, some ascetic or brahmin… does not indeed engage in two-by-two intimacy with women, nor does he enjoy… nor does he gaze intently… nor does he hear the sound of women… yet he recollects past laughter, speech, and play with women. He delights in that… I say he is not freed from suffering. Again, brahmin, some ascetic or brahmin… does not indeed engage in two-by-two intimacy with women, nor does he enjoy… nor does he gaze intently… nor does he hear the sound of women… nor does he recollect past laughter, speech, and play with women, yet he sees a householder or a householder’s son enjoying and endowed with the five cords of sensual pleasure. He delights in that… I say he is not freed from suffering. Again, brahmin… does not indeed engage in two-by-two intimacy with women… nor does he recollect past laughter, speech, and play with women, nor does he see a householder or a householder’s son enjoying and endowed with the five cords of sensual pleasure, yet he practices the holy life with the aspiration for a certain class of devas, thinking: “By this virtue, or by this vow, or by this ascetic practice, or by this holy life, I shall become a deva or one of the devas.” He delights in that, is pleased by that, and comes to satisfaction through that. This, brahmin, is a broken, perforated, spotted, and variegated holy life.’ Thus, it should be understood that the state of being broken and so forth is included by the sevenfold sexual bond and by the distinction due to reasons such as gain.

မာတုဃာတကေ ပန ယေန မနုဿိတ္ထိဘူတာပိ အဇနိကာ ပေါသာ ဝနိကာ မာတာ ဝါ မဟာမာတာ ဝါ စူဠမာတာ ဝါ ဇနိကာပိ အမနုဿိတ္ထိဘူတာ မာတာ ဃာတိတာ, တဿ ပဗ္ဗဇ္ဇာ န ဝါရိတာ, န စ အနန္တရိကော ဟောတိ. တိရစ္ဆာနိတ္ထိယောပိ မနုဿပုရိသမာဂမ္မ မနုဿဘူတံ ပုတ္တံ ဝိဇာယန္တိ ကောန္တပုတ္တာ ဒွေဘာတိကတ္ထေရာ ဝိယ တေပိ ဟိ အဏ္ဍဇာယေဝ, တထာ ဟိ ပေတလောကေ တိရစ္ဆာနေ မနုဿေ စာတိ ဣမေသု တီသု ဘူမီသု စတဿော ယောနိယော သမ္ဘဝန္တိ. မနုဿေသု ပနေတ္ထ ကေစိဒေဝ ဩပပါတိကာ ဟောန္တိ, သေယျထာပိ မဟာပဒုမကုမာရာဒယော. အဏ္ဍဇာပိ ကောန္တ ပုတ္တာ ဒွေဘာတိကတ္ထေရာ ဝိယ. ဝိတ္ထာရော ပန သီဟဠဝတ္ထုသ္မိံ ဩလောကေတဗ္ဗော. ဧတ္ထ စ ကောန္တာတိ ကိန္နရီ, တဿာ ပုတ္တာ ကောန္တပုတ္တာ, သာ ဟိ ရညော အသောကဓမ္မရာဇဿ ကာလေ ဝနစရကေန လဘိတွာ မနုဿသံဝါသမာဂမ္မ ဒွေ ပုတ္တေ ဝိဇာယိတွာ ‘‘ဣဒါနိ ဒါရကေ ပဟာယ န ဂမိဿတီ’’တိ သညာယ ဝနစရကော တဿာ ပေါတ္ထံ အဒါသိ, သာ ပေါတ္ထံ လဘိတွာ ပက္ခန္ဒိတွာ သကဋ္ဌာနမေဝ ဂတာ ကိန္နရိယော ဟိ ပေါတ္ထံ ဝိနာ ပက္ခန္ဒိတုံ န သက္ကောန္တိ, တေနေဝ တာပသော ‘‘မာ ပေါတ္ထံ အဿာ အဒါသီ’’တိ အာဟ. ကမ္မပစ္စယ ဥတုသမုဋ္ဌာနဉှိ တာသံ ပေါတ္ထံ, ရညော စက္ကဝတ္တိဿ စက္ကရတနံ ဝိယ, တထာ ဟိ စက္ကဝတ္တိနော ဝေဟာသဂမနာဒိ ပုညဝတော ဣဒ္ဓိနာမ, န တေန စက္ကရတနံ ဝါ ဟတ္ထိအဿရတနံ ဝါ ဝိနာ အတ္တနော သဘာဝေနေဝ ဂန္တုံ သက္ကောန္တိ. တတ္ထ စက္ကရတနံ ရညော စက္ကဝတ္တိဿ ကမ္မဗလေန နိဗ္ဗတ္တတ္တာ သမုဒ္ဒမဇ္ဈေ ဇာယမာနမ္ပိ ကမ္မပစ္စယဥတုသမုဋ္ဌာနံ နာမ. ဟတ္ထိအဿရတနာနိ ပန ကမ္မပစ္စယကမ္မသမုဋ္ဌာနာနိ နာမ. ပက္ခီနံ ဝေဟာသဂမနာဒိကာ ကမ္မဝိပါကဇာ ဣဒ္ဓိ. ကိန္နရိယော ပန ပေါတ္ထံ ဝိနာ အတ္တနော သဘာဝေန ပက္ခန္ဒိတုံ န သက္ကောန္တိ, တသ္မာ တာသံ ပေါတ္ထံ ကမ္မပစ္စယဥတုသမုဋ္ဌာနန္တိ ဒဋ္ဌဗ္ဗံ. ကေစိ ပန ဒေဝါနံ အလင်္ကာရာ ဝိယ ပဋိသန္ဓိယာ သဟ အာဂတောတိ ဝဒန္တိ, န တံ ပစ္စေတဗ္ဗံ, အဏ္ဍဇဇလာဗုဇာနံ တထာ အသမ္ဘဝတော. ကေစိပိ ပဝတ္တိ ကာလေ ကတန္တိ ဝဒန္တိ, တမ္ပိ အယုတ္တမေဝ, သံသေဒဇာပိ ပဒုမဂဗ္ဘေဝါ ဝေဠုဂဗ္ဘေ [Pg.28] ဝါ နိဗ္ဗတ္တာ ပေါက္ခရသာတိဗြာဟ္မဏပဒုမဝတီဝေဠုဝတီဒေဝီအာဒယော ဝိယ. ဇလာဗုဇာ ပန ပါကဋာယေဝ. ယေန သယံ တိရစ္ဆာနဘူတေန မနုဿိတ္ထိဘူတာ မာတာ ဃာတိတာ, သောပိ အာနန္တရိကော န ဟောတိ တိရစ္ဆာနဂတတ္တာ ပနဿ ပဗ္ဗဇ္ဇာ ပဋိက္ခိတ္တာ, ကမ္မံ ပနဿ ဘာရိယံ ဟောတိ, အာနန္တရိယံ အာဟစ္စ တိဋ္ဌတိ. မနုဿိတ္ထိယောပိ တိရစ္ဆာနမာဂမ္မ ဂဗ္ဘံ ဇနေန္တိ, သေယျထာပိ ဘူရိဒတ္တဿ မာတာ ဣတ္ထိယော ဟိ အဋ္ဌဟိ ကာရဏေဟိ ဂဗ္ဘဂ္ဂဟဏံ ဟောတိ - အဇ္ဈာစာရေန, ကာယသံသဂ္ဂေန, စောဠဂ္ဂဟဏေန, အသုစိပါနေန, နာဘိပရာမသနေန, ရူပဒဿနေန, သဒ္ဒေန ဂန္ဓေနာတိ. တတ္ထ အဇ္ဈာစာရေန သုဒိန္နဿ ပုရာဏဒုတိယိကာ ဂဗ္ဘံ ဂဏှိတွာ ပစ္ဆိမဘဝိကံ သုဝဏ္ဏဗိမ္ဗသဒိသံ ဗီဇကံ နာမ ပုတ္တံ ဝိဇာယိ. ကဒါစိ ဧကစ္စာ ဥတုသမယေ ဆန္ဒရာဂရတ္တာ ပုရိသာနံ ဟတ္ထဂါဟဝေဏိဂါဟအင်္ဂပစ္စင်္ဂပရာမသနံ သာဒိယန္တိယောပိ ဂဗ္ဘံ ဂဏှန္တိ. ဧဝံ ကာယသံသဂ္ဂေန ဂဗ္ဘဂ္ဂဟဏံ ဟောတိ. ဥဒါယိတ္ထေရဿ ပန ပုရာဏဒုတိယိကာ ဘိက္ခုနီ တံ အသုစိံ ဧကဒေသံ မုခေန အဂ္ဂဟေသိ, ဧကဒေသံ စောဠကေနေဝ သဒ္ဓိံ အင်္ဂဇာတေ ပက္ခိပိ, သာ တေန ဂဗ္ဘံ ဂဏှိ. ဧဝံ စောဠဂ္ဂဟဏေန ဂဗ္ဘဂ္ဂဟဏံ ဟောတိ. မိဂသိင်္ဂတာပသဿ မာတာ မိဂီ ဥတုသမယေ တာပသဿ ပဿာဝဋ္ဌာနံ အာဂန္တွာ သသမ္ဘဝံ ပိဝိ, သာ တေန ဂဗ္ဘံ ဂဏှိတွာ မိဂသိင်္ဂံ နာမ တာပသဒါရကံ ဝိဇာယိ. ဧဝံ အသုစိပါနေန ဂဗ္ဘဂ္ဂဟဏံ ဟောတိ. သာမဿ ပန ဗောဓိသတ္တဿ မာတာ ဥတုသမယေ နာဘိပရာမသနေန ဂဗ္ဘံ ဂဏှိတွာ သာမတာပသဒါရကံ ဝိဇာယိ, ဧဝံ မဏ္ဍဗျဿ စ စဏ္ဍပဇ္ဇော တဿ စ မာတာ ဥတုသမယေ နာဘိပရာမသနဝသေန, တတ္ထ စ ဒိဋ္ဌမင်္ဂလိကာယ နာဘိပရာမသနေန မဏ္ဍဗျဿ နိဗ္ဗတ္တိ အဟောသိ. စဏ္ဍပဇ္ဇောတဿ မာတု နာဘိယံ ဝိစ္ဆိကော ဖရိတွာ ဂတော, တေန စဏ္ဍပဇ္ဇောတဿ နိဗ္ဗတ္တိ အဟောသိ. ဣဓေကစ္စာ ဣတ္ထီ ဥတုသမယေ ပုရိသသံသဂ္ဂံ အလဘမာနာ ဆန္ဒရာဂဝသေန အန္တောဂေဟေဂတာဝ ပုရိသံ ဥပနိဇ္ဈာယတိ, ရာဇောရောဓော ဝိယ, သာ တေန ဂဗ္ဘံ ဂဏှာတိ. ဧဝံ ရူပဒဿနေန ဂဗ္ဘဂ္ဂဟဏံ ဟောတိ. ဗလာကာသု ပန ပုရိသောနာမ နတ္ထိ, တာ ဥတုသမယေ မေဃသဒ္ဒံ သုတွာ ဂဗ္ဘံ ဂဏှန္တိ. ဂါဝီဧဝ ဝါ ကဒါစိ ဥသဘဂန္ဓေန ဂဗ္ဘံ ဂဏှန္တိ. ဧဝံ ဂန္ဓေန ဂဗ္ဘဂ္ဂဟဏံ ဟောတိ. ဧဝံ အဋ္ဌဟိ ကာရဏေဟိ ဣတ္ထိယော ဂဗ္ဘံ ဂဏှန္တိ. ဧတ္ထ စ ပိတုသဒိသာယေဝ [Pg.29] ပုတ္တာ ဟောန္တိ, တသ္မာ ဘူရိဒတ္တာဒယော ဓတရဋ္ဌံ နာဂရာဇာနံ ပဋိစ္စ နာဂါယေဝ ဟောန္တိ. စဏ္ဍပဇ္ဇောတဿ ပန ဝိစ္ဆိကံ ပဋိစ္စ မနုဿော ဇာတော, သမ္ဘဝေန အဇာတတ္တာ. ပိတုဃာတကေပိ ဧသေဝ နယော.

Regarding the killer of one's mother: If a human woman who was not his birth mother—such as a foster mother, a merchant mother, a grandmother, or an aunt—or even a non-human female being who was his birth mother was killed, his ordination is not prohibited, nor does he become one who has committed an immediate offense. Even female animals, through union with a human male, may give birth to a human offspring, like Kontaputta and the two Bhātika Theras, who were indeed born from eggs. Similarly, in the realms of ghosts, animals, and humans, these three planes give rise to the four types of birth. Among humans here, some are spontaneously born, such as the great Padumakumāra and others. Those born from eggs, like Kontaputta and the two Bhātika Theras, are also examples. For further details, one should examine the Sinhalese narratives. Here, 'Kontā' refers to a kinnarī. Her sons are called Kontaputta. During the time of King Asokadhammarāja, a forest dweller captured her and, through living with her, she gave birth to two sons. Thinking, 'Now she will not abandon the children and leave,' the forest dweller gave her her wings. Upon receiving them, she flew away to her own abode, for kinnarīs cannot fly without their wings. That is why the ascetic said, 'Do not give her the wings!' The wings of kinnarīs arise from kamma as a condition and from the physical elements, just as the wheel-treasure of a universal monarch appears by the power of his merit. For indeed, the universal monarch's ability to travel through the air and so forth is a psychic power born of merit, but he cannot go by his own nature without that wheel-treasure or elephant-and-horse treasure. Therein, the wheel-treasure, though arising in the middle of the ocean due to the kammic power of the universal monarch, is called 'arising from kamma as a condition and from the physical elements.' The elephant and horse treasures, however, are called 'arising from kamma as a condition and from kamma.' The ability of birds to travel through the air and so forth is a psychic power born of kamma-result. Kinnarīs, however, cannot fly by their own nature without their wings, so their wings must be understood as arising from kamma as a condition and from the physical elements. Some say that their wings appear at the moment of rebirth, like the ornaments of deities, but this should not be accepted, as it is impossible for egg-born and womb-born beings. Others claim they are formed during the course of life, but that too is improper, as in the case of moisture-born beings like Pokkharasāti, the Brahmin, and the goddesses Padumavatī and Veḷuvatī, who were born in lotus calyxes or bamboo culms. Womb-born beings are clearly evident. If one, being an animal oneself, kills one's mother who was a human woman, one does not become one who has committed an immediate offense due to being in the animal realm, but one's ordination is prohibited. However, one's kamma is grave, and it stands close to an immediate offense. Human women may also conceive through union with animals, as in the case of Bhūridatta’s mother. Women conceive through eight causes: misconduct, physical contact, grasping of clothing, consuming impurities, touching the navel, seeing a form, hearing a sound, or smelling a scent. Therein, by misconduct, Sudinna’s former wife conceived and gave birth to a son named Bījaka, who was destined for his last existence and resembled a golden image. Sometimes, some women, being impassioned by desire during their fertile period, conceive even by accepting the grasping of a man's hand, hair, or the touching of limbs. Thus conception occurs through physical contact. The former wife of the Elder Udāyi, a bhikkhunī, took some of that impurity into her mouth, and put some into her private parts along with a piece of cloth; she conceived thereby. Thus conception occurs through grasping of clothing. The mother of the ascetic Migasiṅga, a doe, during her fertile period, came to the ascetic's place of urination and drank his semen. She conceived thereby, and gave birth to the ascetic’s son, Migasiṅga. Thus conception occurs through consuming impurities. The mother of the Bodhisatta Sāma, during her fertile period, conceived by the touching of the navel, and gave birth to the ascetic’s son Sāma. Similarly, the mothers of Maṇḍabya and Caṇḍapajjota conceived during their fertile period by way of touching the navel. In Maṇḍabya’s case, his birth occurred through the touching of the navel by his mother, who had seen an auspicious sight. For Caṇḍapajjota, a scorpion crawled over his mother’s navel, and thereby Caṇḍapajjota’s birth occurred. Here, some women, unable to obtain sexual intercourse with a man during their fertile period, merely gaze intently at a man from inside their house due to desire, like a royal harem woman; she conceives thereby. Thus conception occurs through seeing a form. Among Balākā cranes, there are no males; they conceive upon hearing the sound of thunder during their fertile period. Or cows may sometimes conceive by the scent of a bull. Thus conception occurs through smelling a scent. Thus women conceive through these eight causes. And here, the offspring are like their fathers. Therefore, Bhūridatta and others, being dependent on the Nāga king Dhataraṭṭha, were Nāgas themselves. Caṇḍapajjota, however, was born human due to the scorpion, not being born by way of generation. The same principle applies to the killer of one’s father.

အရဟန္တဃာတကော ပန အမနုဿ အရဟန္တဒေဝတံ ဝါ မနုဿဇာတိယံ ဝါ အဝသေသံ အရိယပုဂ္ဂလံ ဃာတေတွာ အနန္တရိယော န ဟောတိ, ပဗ္ဗဇ္ဇာပိဿ န ဝါရိတာ, ကမ္မံ ပန ဗလဝံ ဟောတိ. တိရစ္ဆာနော ပန အမနုဿအရဟန္တမ္ပိ ဃာတေတွာ အာနန္တရိကော န ဟောတိ, ကမ္မံ ပန ဘာရိယံ တိရစ္ဆာနဂတတ္တာ ပနဿ ပဗ္ဗဇ္ဇာ ဝါရိတာ. ဘိက္ခုနိဒူသကသံဃဘေဒကာနိ ပါကဋာယေဝ.

Regarding the killer of an Arahant: one who kills a non-human Arahant deity, or any other noble person in the human realm, does not become one who has committed an immediate offense, nor is his ordination prohibited, but the kamma is powerful. However, an animal, even if it kills a non-human Arahant, does not become one who has committed an immediate offense, but the kamma is grave; due to its animal existence, however, its ordination is prohibited. The cases of violating a bhikkhunī and causing schism in the Sangha are self-evident.

လောဟိတုပ္ပာဒကော ပန ယော တထာဂတဿ အဘေဇ္ဇကာယတာယ ပရူပက္ကမေန စမ္မံ ဆိန္ဒိတွာ လောဟိတံ ပဂ္ဃရိတုံ န သက္ကောတိ, သရီရဿ ပန အန္တောယေဝ ဧကသ္မိံ ဌာနေ လောဟိတံ သမောသရတိ, အာဃာတေန ပတုဗ္ဗနမာနံ သဉ္စိတံ ဟောတိ, တဿ ဗဟု အပုညံ ပသဝတိ, အာနန္တရိကော စ ဟောတိ, ပဗ္ဗဇ္ဇာပိဿ ဝါရိတာ, သေယျထာပိ ဒေဝဒတ္တော. ယော ပန ဇီဝကော ဝိယ ရောဂဝူပသမနတ္ထံ ဖာလေတွာ ပူတိမံသဉ္စ လောဟိတဉ္စ နီဟရိတွာ ဖာသုံ ကရောတိ, အယံ လောဟိတုပ္ပာဒကော န ဟောတိ, ဗဟုပုညံ ပသဝတိ ဗြဟ္မပုညံ ပသဝတိ, သေယျထာပိ ဇီဝကောကောမာရဘစ္စော.

Regarding the producer of blood: whoever, due to the Tathāgata’s indivisible body, by means of an assault by another, is unable to make blood flow by cutting the skin, yet blood gathers inside the body in one place, manifesting due to impact and accumulated—such a person generates much demerit, becomes one who has committed an immediate offense, and his ordination is prohibited, like Devadatta. However, one who, like Jīvaka, cuts open for the alleviation of illness, removes putrid flesh and blood, and brings ease—such a person is not a producer of blood. They generate much merit, even Brahma-merit, like Jīvaka Komārabhacca.

ဥဗ္ဘတောဗျဉ္ဇနကော ပန ဣတ္ထိ-ပုရိသဝသေန ဒုဝိဓော တတ္ထ ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဣတ္ထိနိမိတ္တံ ပါကဋံ, ပုရိသနိမိတ္တံ ပဋိစ္ဆန္နံ. ပုရိသဥဘတောဗျဉ္ဇနကဿ ပုရိသနိမိတ္တံ ပါကဋံ, ဣတ္ထိနိမိတ္တံ ပဋိစ္ဆန္နံ. ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဣတ္ထီသု ပုရိသတ္တံ ကရောန္တဿ ဣတ္ထိနိမိတ္တံ ပဋိစ္ဆန္နံ ဟောတိ, ပုရိသနိမိတ္တံ ပါကဋံ ဟောတိ. ပုရိသဥဘတောဗျဉ္ဇနကဿ ပုရိသာနံ ဣတ္ထိဘာဝံ ဥပဂစ္ဆန္တဿ ပုရိသနိမိတ္တံ ပဋိစ္ဆန္နံ ဟောတိ, ဣတ္ထိနိမိတ္တံ ပါကဋံ. ဣတ္ထိဥဘတောဗျဉ္ဇနကော သယဉ္စ ဂဗ္ဘံ ဂဏှာတိ, ပရဉ္စ ဂဏှာပေတိ. ပုရိသ ဥဘတော ဗျဉ္ဇနကော ပန သယံ န ဂဏှာတိ, ပရံ ဂဏှာပေတိ. ဣဒမေဝ တေသံ နာနာကရဏံ. ဥဘတောဗျဉ္ဇနန္တိ စေတ္ထ ‘‘ဗျဉ္ဇနန္တိ နိမိတ္တံ. ဥဘတော ဗျဉ္ဇနံ အဿ အတ္ထီတိ ဝိဂ္ဂဟေန ‘‘ဥဘတောဗျဉ္ဇ’’န္တိ ဝက္ခထ, ဧကဿ ဒွေ ဣန္ဒြိယာနိ ဟောန္တိ, အထ ဧကမေဝါတိ. ဧကမေဝ န ဒွေ, ‘‘ယဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇတိ, တဿ ပုရိသိန္ဒြိယံ ဥပ္ပဇ္ဇတီတိ နော. ယဿ ဝါ ပန ပုရိသိန္ဒြိယံ [Pg.30] ဥပ္ပဇ္ဇတိ, တဿ ဣတ္ထိန္ဒြိယံ ဥပ္ပဇ္ဇတီတိ နောတိ ဧကသ္မိံ သန္တာနေ ဣန္ဒြိယ ဒွယဿ ပဋိသေဝိတတ္တာ. တဉ္စ ခေါ ဣတ္ထိဥဘတောဗျဉ္ဇနကဿ ဣတ္ထိန္ဒြိယံ, ပုရိသဥဘတောဗျဉ္ဇနကဿ ပုရိသိန္ဒြိယမေဝါတိ. ယဒိ ဧကမေဝ ဣန္ဒြိယံ, ဧဝံ ဥဘတောဗျဉ္ဇနကဘာဝေါ ကထံ သိယာ. ဣန္ဒြိယံ ဗျဉ္ဇနကာရဏန္တိ ဝုတ္တံ, တဉ္စ တဿ နတ္ထီတိ. ဝုစ္စတေ န ဣတ္ထိန္ဒြိယံ ပုရိသဗျဉ္ဇနဿ ကာရဏံ, တထာ ပုရိသိန္ဒြိယမ္ပိ ဣတ္ထိဗျဉ္ဇနကဿ, ကသ္မာ သဒါ အဘာဝတောတိ, တထာ ဟိ ဣတ္ထိ ဥဘတောဗျဉ္ဇနကဿ ယဒါ ဣတ္ထိယာ ရတ္တံ ဟောတိ, တဒါ ပုရိသဗျဉ္ဇနံ ပါကဋံ ဟောတိ, ဣတ္ထိဗျဉ္ဇနံ ပဋိစ္ဆန္နံ တထာ ပုရိသဥဘတောဗျဉ္ဇနကဿပိ. ယဒိ တေသံ ဣန္ဒြိယဒွယံ ဗျဉ္ဇနာနံ ကာရဏံ ဘဝေယျ, သဒါ ဗျဉ္ဇန ဒွယံ ဧကတော တိဋ္ဌေယျ န ပန တိဋ္ဌတိ, တသ္မာ ဧကမေဝ ဣန္ဒြိယန္တိ နိဋ္ဌမေတ္ထာဝ ဂန္တဗ္ဗံ. ဗျဉ္ဇနကာရဏံ ဣန္ဒြိယံ ပဟာယ ရာဂစိတ္တမေဝေတ္ထ ဗျဉ္ဇနဒွယဿ ကာရဏန္တိ ဒဋ္ဌဗ္ဗံ, တသ္မာ ဣတ္ထိဥဘတောဗျဉ္ဇနကော သယမ္ပိ ဂဗ္ဘံ ဂဏှာတိ, ပရမ္ပိ ဂဏှာပေတိ, ပုရိသဥဘတောဗျဉ္ဇနကော ပရံ ဂဏှာပေတိ, သယံ ပန န ဂဏှာတိ, ဣတ္ထိန္ဒြိယသမင်္ဂိဿေဝ ဂဗ္ဘသမ္ဘဝတောတိ. ကုရုန္ဒိယံ ပန ‘‘ယဒိ ပဋိသန္ဓိယံ ပုရိသလိင်္ဂံ, ပဝတ္တေ ဣတ္ထိလိင်္ဂံ နိဗ္ဗတ္တတိ, ယဒိ ပဋိသန္ဓိယံ ဣတ္ထိလိင်္ဂံ, ပဝတ္တေ ပုရိသလိင်္ဂံ နိဗ္ဗတီ’’တိ ပဋိသန္ဓိယံ လိင်္ဂသမ္ဘဝေါ ဝုတ္တော, သော အယုတ္တောဝ. ကသ္မာ, ပဝတ္တိယံယေဝ ဣတ္ထိလိင်္ဂါဒီနိ သမုဋ္ဌဟန္တိ. ပဋိသန္ဓိယမေဝ သမုဋ္ဌာတိ, န လိင်္ဂါဒီနိ. ဣန္ဒြိယမေဝ လိင်္ဂန္တိ န သက္ကာ ဝတ္တုံ, ဣန္ဒြိယလိင်္ဂါနံ ဘိန္နသဘာဝတ္တာ, ယထာ စ ဗီဇေ သတိ ရုက္ခော သမ္ဘဝတိ, နာသတိ, ဧဝမေဝ ဣန္ဒြိယေ သတိ လိင်္ဂါဒီနိ သမ္ဘဝန္တိ ဗီဇသဒိသဉှိ ဣန္ဒြိယံ, ရုက္ခသဒိသာနိ လိင်္ဂါဒီနိ ဧဝမေဝ တေသု ပုဂ္ဂလေသု ပဏ္ဍကာဒယော ဧကာဒသပုဂ္ဂလာ တသ္မိံ ယေဝ ဘဝေ နိယာမံ ဩက္ကမိတုံ န အရဟန္တိ, တသ္မာ အဘဗ္ဗာ နာမ. ဦနဝီသတိ အန္တိမဝတ္ထုအဇ္ဈာပန္နပုဗ္ဗာ ဒွေ ဥပသမ္ပဒါယ အဝတ္ထုမတ္တမေဝ, ဥပနိဿယေ သတိ တသ္မိံယေဝ ဘဝေ နိယာမံ ဩက္ကမိတုံ အရဟန္တိ, တသ္မာ ဘဗ္ဗာနာမ ဟောန္တိ.

A hermaphrodite (ubhatobyañjanaka) is of two kinds, female and male. For a female hermaphrodite, the female characteristic is evident, while the male characteristic is concealed. For a male hermaphrodite, the male characteristic is evident, while the female characteristic is concealed. When a female hermaphrodite acts as a male among females, her female characteristic is concealed, and her male characteristic is evident. When a male hermaphrodite assumes the state of a female among males, his male characteristic is concealed, and his female characteristic is evident. A female hermaphrodite can both conceive herself and cause another to conceive. A male hermaphrodite, however, cannot conceive himself but can cause another to conceive. This is the distinction between them. Here, regarding 'ubhatobyañjana,' 'byañjana' means 'characteristic.' The term 'ubhatobyañjana' is explained by the analysis: 'one who has both characteristics.' Some say there are two faculties for such a person, but in fact, there is only one. There is only one, not two. It is not the case that when the female faculty arises, the male faculty also arises, nor that when the male faculty arises, the female faculty also arises, because the two faculties are not found together in one continuum. Indeed, for a female hermaphrodite, it is the female faculty, and for a male hermaphrodite, it is the male faculty. If there is only one faculty, how can the state of being a hermaphrodite exist? It is said that the faculty is the cause of the characteristics, but that [dual characteristic] is not present in it. It is said that the female faculty is not the cause of the male characteristic, nor is the male faculty the cause of the female characteristic. Why? Because of their constant absence. For instance, when a female hermaphrodite is aroused by a female, then the male characteristic becomes evident, and the female characteristic is concealed. The same applies to a male hermaphrodite. If both faculties were the cause of the characteristics, both characteristics would always be present simultaneously, but this is not the case. Therefore, it must be concluded here that there is only one faculty. Abandoning the faculty as the cause of the characteristics, it should be understood that the mind influenced by lust is the cause of the dual characteristics here. Thus, a female hermaphrodite can both conceive herself and cause another to conceive, while a male hermaphrodite can only cause another to conceive but cannot conceive himself, because conception is possible only for one endowed with the female faculty. However, in the Kurundi commentary, it is stated: 'If at rebirth the male organ arises, then in the course of life the female organ manifests; if at rebirth the female organ arises, then in the course of life the male organ manifests.' This assertion of the arising of organs at rebirth is indeed incorrect. Why? Because female organs and so forth arise only in the course of life. At rebirth, only the faculty arises, not the organs. It cannot be said that the faculty itself is the organ, because the nature of the faculty and the organs are different. Just as a tree arises when there is a seed, but not without it, so too the organs and so forth arise when there is a faculty. For the faculty is like the seed, and the organs and so forth are like the tree. Similarly, among these individuals, the eleven types, including eunuchs, are not capable of attaining fixed destiny in that very existence. Therefore, they are called 'incapable.' The nineteen who have previously fallen into the ultimate offense are merely without a basis for higher ordination. But when there is a strong supporting condition, they are capable of attaining fixed destiny in that very existence. Therefore, they are called 'capable.'

ဝတ္ထုသမ္ပတ္တိကထာ နိဋ္ဌိတာ.

The discourse on the accomplishment of the basis is concluded.

ဉတ္တိသမ္ပတ္တိ နာမ.

This is called the accomplishment of the motion.

‘‘သိထိလံ ဓနိတဉ္စ ဒီဃရဿံ, ဂရုကံ လဟုကဉ္စ နိဂ္ဂဟိတံ;

သမ္ဗန္ဓံ ဝဝတ္ထိတံ ဝိမုတ္တံ, ဒသဓာ ဗျဉ္ဇနဗုဒ္ဓိယာ ပဘေဒေါ’’တိ.

“Loose and firm, long and short, heavy and light, and the nasal sound; connected, distinct, and detached—these are the ten distinctions in understanding consonants.”

ဧဝံ [Pg.31] ဝုတ္တံ ဒသဝိဓံ ဗျဉ္ဇနံ အပေက္ခိတွာ ဝါ ဧဝံ အသက္ကောန္တေနာပိ သိထိလဓနိတ ဝိမုတ္တနိဂ္ဂဟိတဝသေန ဝုတ္တာနိ ဗျဉ္ဇနာနိ အကောပေတွာ ဝါ ဒုရုတ္တံ ဝါ အကတွာ ဝုတ္တံ ဉတ္တိသမ္ပတ္တိ နာမ. ဉတ္တိဝိပတ္တိ နာမ သဗ္ဗသော ဉတ္တိံ အဋ္ဌပေတွာ ဝါ ဝတ္ထုသံဃပုဂ္ဂလဉတ္တီနံ အပရာမသနာနိ ပစ္ဆာ ဉတ္တိဋ္ဌပနဉ္စာတိ ဣမေ တာဝ ပဉ္စ ဉတ္တိဒေါသာ. တတ္ထ အယံ ဣတ္ထနာမောတိ ဥပသမ္ပဒါပေက္ခဿ အပိ အကိတ္တနံ ဝတ္ထုအပရာမသနံ နာမ. သုဏာတု မေ ဘန္တေ သံဃောတိ ဧတ္ထ သုဏာတု မေ ဘန္တေတိ ဝတွာ သံဃောတိ အဘဏနံ သံဃအပရာမသနံ နာမ. ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခောတိ ဥပဇ္ဈာယဿ အကိတ္တနံ ပုဂ္ဂလအပရာမသနံ နာမ. သဗ္ဗေန သဗ္ဗံ ဉတ္တိယာ အနုစ္စာရဏံ ဉတ္တိအပရာမသနံ နာမ. ပဌမံ ကမ္မဝါစံ နိဋ္ဌာပေတွာ ဧသာ ဉတ္တီတိ ဝတွာ ခမတိ သံဃဿာတိ ဧဝံ ဉတ္တိ ကိတ္တနံ ပစ္ဆာ ဉတ္တိဋ္ဌပနံ နာမ. ဣတိ ဣမေ ပဉ္စ ဉတ္တိဒေါသာ ဉတ္တိဝိပတ္တိ နာမ. ဣမေဟိ ဒေါသေဟိ ဝိမုတ္တာယ ဉတ္တိယာ သမ္ပန္နံ ဉတ္တိသမ္ပတ္တိ နာမ.

The accomplishment of the motion is said to be when the tenfold consonant, as thus stated, is observed, or even if one is unable to do so, when the consonants are uttered without corrupting them, whether they are loose, firm, detached, or nasal, and without making any mispronunciation or incorrect utterance. The failure of the motion is when the motion is not established at all, or when there is a failure to refer to the basis, the Sangha, the individual, or the motion itself, or when the motion is established afterwards. These, then, are the five faults of the motion. Among these, not mentioning the name of the candidate for higher ordination, 'this one named so-and-so,' is called the fault of neglecting the basis. Here, in 'May the Sangha hear me, venerable sirs,' saying 'May the venerable sirs hear me' but not saying 'the Sangha' is called the fault of neglecting the Sangha. Not mentioning the preceptor of the candidate for higher ordination, saying 'for so-and-so, the candidate for higher ordination,' is called the fault of neglecting the individual. Not reciting the entire motion is called the fault of neglecting the motion. After completing the first formal act, to then announce the motion by saying, 'This is the motion,' and 'It is approved by the Sangha,' is called establishing the motion afterward. Thus, these five faults of the motion are called the failure of the motion. The accomplishment of the motion is a motion free from these faults.

ဉတ္တိသမ္ပတ္တိကထာ နိဋ္ဌိတာ.

The discourse on the accomplishment of the motion is concluded.

အနုသာဝနသမ္ပတ္တိ နာမ ဝတ္ထု သံဃပုဂ္ဂလာနံ အပရာမသနာနိ, သာဝနာယ ဟာပနံ, အကာလေ သာဝနန္တိ ဣမေ ပဉ္စ အနုသာဝနဒေါသေ ဝဇ္ဇေတွာ ကထနံ အနုသာဝနသမ္ပတ္တိ နာမ. တတ္ထ ဝတ္ထာဒီနံ အပရာမသနာနိ ဉတ္တိယံ ဝုတ္တသဒိသာနေဝ. တီသု ပန အနုသာဝနာသု ယတ္ထ ကတ္ထစိ ဧတေသံ အပရာမသနံ အပရာမသနမေဝ. သဗ္ဗေန သဗ္ဗံ ပန ကမ္မဝါစံ အဝတွာ စတုက္ခတ္တုံ ဉတ္တိကိတ္တနမေဝ ဝါ ကမ္မဝါစဗ္ဘန္တရေပိ စတ္တာရိ ဗျဉ္ဇနာနိ ကောပေတွာ ဝါ အက္ခရဿ ဝါ ပဒဿ ဝါ ဒုရုစ္စာရဏံ ဝါ ကတွာ သာဝနံ သာဝနာယ ဟာပနံ နာမ, တထာ ဟိ သိထိလဓနိတဝိမုတ္တနိဂ္ဂဟိတဝသေန စတ္တာရိ ဗျဉ္ဇနာနိ အန္တောကမ္မဝါစာယ ကမ္မံ ကောပေန္တိ. တတ္ထ ‘‘သုဏာတု မေ တိ သိထိလေ ဝတ္တဗ္ဗေ သုဏာထု မေ’’တိ ဝစနံ သိထိလေ ဓနိတံ နာမ. ‘‘ဘန္တေ’’တိ ဝတ္တဗ္ဗေ ဘန္တေတိ ဝစနံ ဓနိတေ သိထိလံ နာမ. ‘‘သုဏာတု ဧသာ ဉတ္တီ’’တိ ဝတ္တဗ္ဗေ ‘‘သုဏန္တု ဧသံ ဉတ္တီ’’တိ ဝစနံ ဝိမုတ္တေ နိဂ္ဂဟိတံ နာမ. ‘‘ပတ္တကလ္လ’’န္တိ ဝတ္တဗ္ဗေ ‘‘ပတ္တကလ္လာ’’တိ ဝစနံ နိဂ္ဂဟိတေ ဝိမုတ္တံ နာမ. ဧဝံ ဣမာနိ စတ္တာရိ ဗျဉ္ဇနာနိ အန္တောကမ္မဝါစာယ ကမ္မံ ဒူသေန္တိ. ဣမာနိ စတ္တာရိ အကောပေတွာ ဝဒန္တေနာပိ အညသ္မိံ အက္ခရေ [Pg.32] ဝတ္တဗ္ဗေ အညံ အက္ခရံ ဝဒန္တော ဒုရုတ္တံ ကရောတိ နာမ. ဣတရေသု ဒီဃရဿာဒီသု ဆသု ဌာနေသု ဒီဃဋ္ဌာနေ ဒီဃံ, ရဿဋ္ဌာနေ ရဿမေဝါတိ ဧဝံ ယထာဌာနေ တံ တဒေဝ အက္ခရံ ဘာသန္တေန အနုက္ကမာဂတံ ပဝေဏိံ အဝိနာသေတွာ ကမ္မဝါစာ ကာတဗ္ဗာ. သစေ ပန ဧဝံ အကတွာ ဒီဃေ ဝတ္တဗ္ဗေ ရဿံ, ရဿေ ဝတ္တဗ္ဗေ ဒီဃံ ဝဒတိ, တထာ ဂရုကေ ဝတ္တဗ္ဗေ လဟုကံ, လဟုကေ ဝတ္တဗ္ဗေ ဂရုကံ ဝဒတိ. သမ္ဗန္ဓေ ဝါ ဝတ္တဗ္ဗေ ဝဝတ္ထိတံ, ဝဝတ္ထိတေ ဝါ ဝတ္တဗ္ဗေ သမ္ဗန္ဓံ ဝဒတိ, ဧဝမ္ပိ ကမ္မဝါစာ န ကုပ္ပတိ. ဣမာနိ ဆ ဗျဉ္ဇနာနိ ကမ္မံ န ကောပေန္တိ. ဣဒမေဝ အာစရိယာနံ သမာနကထာ. အပရေ ပန ဣဒါနိ ဗျဉ္ဇနာနိ အန္တောကမ္မဝါစာယ ကမ္မံ ဒူသေန္တီတိ ဝဒန္တိ, ဧဝံ သတိ အနုပသမ္ပန္နာဝ ဗဟုတရာ ဘဝေယျုံ, ဝီမံသိတွာ ပန ဂဟေတဗ္ဗံ. သုဋ္ဌုတရာ ဝါ ကမ္မဝါစာ သိက္ခိတဗ္ဗာ. သာဝနာယ အနောကာသေ ပဌမံ ဉတ္တိံ အဋ္ဌပေတွာ အနုသာဝနံ အကာလေ သာဝနံ နာမ. ဣတိ ဣမေဟိ ဒေါသေဟိ ဝိမုတ္တာယ အနုသာဝနာယ သမ္ပန္နံ အနုသာဝနသမ္ပတ္တိသမ္ပန္နံ နာမ. ယဒိ ပတ္တစီဝရရဟိတံ ပုဂ္ဂလံ ဥပသမ္ပာဒေတိ, ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ အနုသာဝနာယ ကတတ္တာ ကမ္မကောပေါ န ဟောတိ, ကာရကသံဃော ပန သာတိသာရော တေနေဝါဟ ဝိမတိဝိနောဒနိယမ္ပိ ပတ္တစီဝရာနံ အဘာဝေပိ’ပရိပုဏ္ဏဿ ပတ္တစီဝရ’န္တိ ကမ္မဝါစာယ သာဝိတတ္တာ ကမ္မကောပံ အဝတွာ ဒုက္ကဋမေဝ ဝုတ္တန္တိ. သစေ အနုပဇ္ဈာယကော ဥပသမ္ပာဒေတိ, ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော, ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ ဝါ ဥပဇ္ဈာယံ သာဝေတိ, သူပသမ္ပန္နောဝ ဟောတိ. ဥပဇ္ဈာယံ န သာဝေတိ နုပသမ္ပန္နော. ဝက္ခတိ ဟိ ဝိမတိဝိနောဒနိယံ ‘‘ကမ္မံ န ကုပ္ပတီတိ ဣဒံ ဥပဇ္ဈာယာဘာဝေပိ ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ မတဿ ဝါ ဝိဗ္ဘမန္တဿ ဝါ ပုရာဏဥပဇ္ဈာယဿ ဝါ ယဿ ကဿစိ အဝိဇ္ဇမာနဿာပိ နာမေန သဗ္ဗတ္ထ ဥပဇ္ဈာယကိတ္တနဿ ကတတ္တာ ဝုတ္တံ. ယဒိ ဟိ ဥပဇ္ဈာယကိတ္တနံ န ကရေယျ,’ပုဂ္ဂလံ န ပရာမသတီ’တိ ဝုတ္တကမ္မဝိပတ္တိဧဝ သိယာ, တေနေဝ ပါဠိယံ ‘‘အနုပဇ္ဈာယကန္တိ ဝုတ္တ’’န္တိ. သစေ သံဃုပဇ္ဈာယေန ဂဏုပဇ္ဈာယေန ဥပသမ္ပာဒေတိ, ကာရကသံဃော သာတိသာရော, ကမ္မံ ပန န ကုပ္ပတိ, ဝက္ခတိ ဟိ ဝိမတိဝိနောဒနိယံ ‘‘သံဃေန ဥပဇ္ဈာယေနာ’’တိ အယံ ဣတ္ထန္နာမော သံဃဿ ဥပသမ္ပဒါပေက္ခော, ဣတ္ထန္နာမော သံဃံ ဥပသမ္ပဒံ ယာစတိ. သံဃေန ဥပဇ္ဈာယေနာ’’တိ ဧဝံ ကမ္မဝါစာယ သံဃမေဝ ဥပဇ္ဈာယံ ကိတ္တေတွာတိ အတ္ထော. ဧဝံ’ဂဏေန ဥပဇ္ဈာယေနာ’တိ ဧတ္ထာပိ အယံ ဣတ္ထန္နာမောဂဏဿ ဥပသမ္ပဒါပေက္ခော’တိ အာဒိနာ ယောဇနာ ဝေဒိတဗ္ဗာ. ဧဝံ ဝုတ္တေပိ ကမ္မံ န ကုပ္ပတိ ဧဝ, ဒုက္ကဋဿေဝ ဝုတ္တတ္တာ, အညထာ သော စ ပုဂ္ဂလော အနုပသမ္ပန္နောတိ ဝဒေယျာ’တိ. သစေ ပဏ္ဍကာဒိနာ အနုပသမ္ပန္နကေန ဥပဇ္ဈာယေန ဥပသမ္ပာဒေတိ, တေ ဝဇ္ဇေတွာ ပဉ္စဝဂ္ဂါဒိဂဏော ဟတ္ထပါသံ အဝိဇဟိတွာ ပူရတိ, ကမ္မံ န ကုပ္ပတိ, ကာရကသံဃော ပန သာတိသာရော တေန ဝုတ္တံ ဝိမတိဝိနောဒနိယံ ‘‘ပဏ္ဍကာဒီဟိ ဥပဇ္ဈာယေဟိ ကရိယမာနေသု ပဏ္ဍကာဒိကေန ဝိနာဝ ပဉ္စဝဂ္ဂါဒိဂဏော ပူရတိ, ကမ္မံ န ကုပ္ပတိ. ဣတရထာ ကုပ္ပတီ’’တိ. သစေ စတ္တာရော အာစရိယာ ဧကတော အနုသာဝေန္တိ, ဧတ္ထ ပန ကထန္တိ ဝုစ္စတေ, သဗ္ဗအဋ္ဌကထာသု ဒွီဟိ ဝါ တီဟိ ဝါ အာစရိယေဟိ ဝိသုံ ဝိသုံ ဧကေန ဧကဿာတိ ဧကပ္ပဟာရေနေဝ ဒွေ တိဿော ဝါ ကမ္မဝါစာ ကာတဗ္ဗာ. သစေ ပန နာနာစရိယာ နာနုပဇ္ဈာယာ ဟောန္တိ, တိဿတ္ထေရော သုမနတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ, သုမနတ္ထေရော တိဿတ္ထေရဿ သဒ္ဓိဝိဟာရိကံ အနုသာဝေတိ, ဂဏပူရကာ ဟောန္တိ ဝဋ္ဋတိ. သစေ ပန နာနုပဇ္ဈာယာ ဟောန္တိ, ဧကော အာစရိယော ဟောတိ, နတွေဝ’နာနုပဇ္ဈာယေနာ’တိ ပဋိက္ခိတ္တတ္တာ န ဝဋ္ဋတီတိ ဧတ္တကမေဝ ဝုတ္တံ. စတုန္နံ ပန ဇနာနံ ဝိစာရဏကထာယ နာပိ ကမ္မဝိပတ္တိဆာယာ ဒိဿတိ, တထာပိ န ကတ္တဗ္ဗမေဝ, သဗ္ဗအဋ္ဌကထာသု အဝိစာရိတတ္တာ. သစေ ဝတ္ထာလင်္ကာရာဒိသဟိတပရူဠှကေသမဿုံ ဥပသမ္ပာဒေတိ, သူပသမ္ပန္နောဝ ဟောတိ, ပစ္ဆာ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတုံ ဝဋ္ဋတိ တေရသဝတ္ထုဝိမုတ္တတ္တာ သမ္ပတ္တိ ယေဝေတ္ထပမာဏတ္တာ စ.

The excellence of proclamation is the declaration made by avoiding these five faults of proclamation: not grasping the subject, the Sangha, or the individuals; omission in the proclamation; and proclamation at the wrong time. This is called the excellence of proclamation. Here, the non-grasping of the subject, etc., is just as stated in the motion. But in the three proclamations, wherever this non-grasping occurs, it is indeed non-grasping. However, omission in the proclamation means not reciting the entire procedural text, or only reciting the motion four times, or even within the procedural text, corrupting four syllables, or mispronouncing a letter or a word, and then proclaiming. For thus, four syllables corrupt the act within the procedural text by way of being loose, firm, released, and constricted. Therein, when 'suṇātu me' should be pronounced loosely, pronouncing 'suṇāthu me' is called a firm sound in a loose place. When 'bhante' should be pronounced firmly, pronouncing 'bhante' is called a loose sound in a firm place. When 'suṇātu esā ñattī' should be pronounced released, pronouncing 'suṇantu esaṃ ñattī' is called a constricted sound in a released place. When 'pattakallaṃ' should be pronounced constricted, pronouncing 'pattakallā' is called a released sound in a constricted place. Thus, these four syllables corrupt the act within the procedural text. Even if one does not corrupt these four, but pronounces a different letter where another letter should be spoken, it is called making a mispronunciation. In the other six places, such as long and short, one should pronounce the same letter in its proper place, such as long in the place of long, and short in the place of short, thus performing the procedural text without destroying the traditional sequence. But if, having not done so, one pronounces a short where a long should be, or a long where a short should be; similarly, if one pronounces a light where a heavy should be, or a heavy where a light should be; or if one pronounces a disconnected where a connected should be, or a connected where a disconnected should be, even then the procedural text is not corrupted. These six characteristics do not corrupt the act. This is the common teaching of the teachers. Others, however, now say that these syllables corrupt the act within the procedural text. If this were so, the unordained would be more numerous. Therefore, one should examine and accept what is proper. Alternatively, the procedural text should be learned very well. Proclaiming in an unsuitable place for the proclamation, or making the proclamation without having first established the motion, is called proclamation at the wrong time. Thus, a proclamation endowed with the excellence of proclamation is called one that is accomplished by a proclamation free from these faults. If one ordains a person without bowl and robe, because it is stated in the proclamation, 'he is complete with bowl and robe,' the act is not corrupted, but the performing Sangha is at fault. Therefore, it is also said in the Vimativinodanī that even in the absence of bowl and robe, because it is proclaimed in the procedural text, 'he is complete with bowl and robe,' it is said to be merely a dukkaṭa offense, without the act being corrupted. If one ordains without a preceptor, but proclaims the preceptor, saying, 'So-and-so seeks ordination, with So-and-so as preceptor,' he is indeed well-ordained. If he does not proclaim the preceptor, he is not ordained. For the Vimativinodanī will state: 'This statement, "the act is not corrupted," is said because even in the absence of a preceptor, the naming of a preceptor is done everywhere with the name of someone, whether deceased, confused, or a former preceptor, or anyone else who is not present, by saying, "So-and-so seeks ordination, with So-and-so as preceptor." For if the naming of a preceptor were not done, it would be the same as the stated corruption of the act, "not grasping the individual." Therefore, it is said in the Pāli, "without a preceptor." If one ordains with the Sangha as preceptor or the group as preceptor, the performing Sangha is at fault, but the act is not corrupted. For the Vimativinodanī will state: 'When it is said, "with the Sangha as preceptor," the meaning is that by the procedural text, "This So-and-so seeks ordination from the Sangha; So-and-so requests ordination from the Sangha as preceptor," the Sangha itself is named as preceptor.' Similarly, in 'with the group as preceptor,' the explanation should be understood starting with 'This So-and-so seeks ordination from the group.' Even if it is stated thus, the act is not corrupted, because only a dukkaṭa offense is stated. Otherwise, that person would be said to be unordained. If one ordains with an unordained preceptor such as a eunuch, etc., but excluding them, if the group of five or more is complete without leaving arm's reach, the act is not corrupted, but the performing Sangha is at fault. Therefore, it is stated in the Vimativinodanī: 'If ordination is performed by preceptors such as eunuchs, etc., but the group of five or more is complete even without the eunuch, etc., the act is not corrupted. Otherwise, it is corrupted.' If four teachers proclaim together, here it is said how: In all commentaries, it is said that two or three procedural texts should be performed at once, by two or three teachers, each for one person, separately. If there are different teachers and different preceptors, such as Elder Tissa proclaiming for Elder Sumana’s pupil, and Elder Sumana proclaiming for Elder Tissa’s pupil, they complete the group, and it is valid. But if the preceptors are different and there is only one teacher, it is not valid because it is rejected as 'with different preceptors,' only this much is stated. However, regarding the discussion of four individuals, not even a shadow of a corrupted act is seen, yet it should not be done, as it is not discussed in all commentaries. If one ordains someone with overgrown hair and beard, adorned with clothes and ornaments, etc., he is indeed well-ordained. Afterwards, it is permissible to shave the hair and beard and wear saffron robes, because it is free from the thirteen matters, and excellence is indeed the standard here.

အနုသာဝနသမ္ပတ္တိကထာ နိဋ္ဌိတာ.

The Discussion on the Excellence of Proclamation is concluded.

ဣဒါနိ သီမဝိသောဓနိံ နာမ, နာနာဂန္ထသမာဟန္တိ ဣမိဿာ ဂါထာယ သံဝဏ္ဏနာက္ကမော အနုပ္ပတ္တော.

Now, the turn for the commentary on this verse, 'a compilation of various texts', in the section named 'The Purification of Boundaries', has arrived.

ပညာဝ သဗ္ဗဉေယျေသု, ဒယာ ယဿ မဟေသိနော;

အနန္တေသုပိ သတ္တေသု, ပဝတ္တိတ္ထ ယထာရုစိ.

Wisdom is supreme among all knowables, and compassion belongs to the Great Sage; even toward infinite beings, it arose according to his inclination.

တာယ ဥဿာဟိတော သတ္ထာ, ဘိက္ခူနံ ဟိတကာရဏံ;

ယံ သီမံ အနုဇာနာတိ, တတ္ထ ပဉှော ပဝတ္တတိ.

Inspired by that, the Teacher, for the welfare of the bhikkhus, allows a boundary; there a question arises.

ဒွေဠှကာ [Pg.34] သံသယာ ဟောန္တိ, ဒေသေ သဗ္ဗတ္ထ ဘိက္ခဝေါ;

ဂန္ထာပိ ဝိသမာ ဟောန္တိ, အတ္တနောမတိကာရဏာ.

Twofold doubts and uncertainties arise, O bhikkhus, everywhere; texts, too, become inconsistent, due to personal opinions.

ယဒိ မေ ဤဒိသံ ဝါဒံ, သုတွာဝုပေက္ခကော ဘဝေ;

ပဗ္ဗဇ္ဇာ နိပ္ဖလာ မယှံ, ဝရေ သမ္ဗုဒ္ဓသာသနေ;

ဂမ္ဘီရော နိပုဏော အတ္ထော, သဗ္ဗညုဇိနဂေါစရော.

If, upon hearing such a teaching from me, one were to remain indifferent, my going forth would be fruitless in the excellent Dispensation of the Perfectly Enlightened One. Profound and subtle is the meaning, the domain of the All-Knowing Conqueror.

သာရိပုတ္တော မဟာပညော, ထေရဿပိ အဝိသယော;

ကထံ တွံ သက္ကုဏေယျာသိ, သဗ္ဗညုဇိနဂေါစရေ;

ဣတိ မေ ဥပဝဒေယျုံ, ဓရတေဝ မဟာမုနိ.

Sāriputta is of great wisdom, a domain beyond even that Elder; how then could you comprehend the domain of the All-Knowing Conqueror? Thus they would disparage me, while the Great Sage is still present.

ပါလိဖုလ္လော မဟာသာလော, ဥစ္စော မေရုနဂူပမော;

ပရိနိဗ္ဗာနကာလမှိ, သမ္ဗုဒ္ဓေါ ဣစ္စမဗြဝိ.

Like a great sāl tree in full bloom, lofty like Mount Meru, at the time of final Nibbāna, the Perfectly Enlightened One spoke thus:

မာ တွံ အာနန္ဒ ရောဒသိ, မာ တွံ အာနန္ဒ သောစသိ;

အဟမေကောဝ နိဗ္ဗာယိ, ဓရန္တေဝ ဗဟူ ဗုဒ္ဓါ.

“Do not weep, Ānanda; do not grieve, Ānanda. Though I alone attain Nibbāna, many Buddhas are still present.”

သမ္ဗုဒ္ဓါ စတုရာသီတိ, သဟဿာနိ ဣမာနိ တေ;

ဩဝဒိဿန္တိ တွံ ဘိက္ခု, ကတပုညောသိ ဟောဟိသိ.

“These eighty-four thousand Perfectly Enlightened Ones will advise you, O bhikkhu: ‘You have performed meritorious deeds; you shall be accomplished.’”

ဝရေ သာဋ္ဌကထေ ပါဠိ, ဌိတေ သဗ္ဗညုဂေါစရေ;

နိဗ္ဗုတောပိ သမ္ဗုဒ္ဓေါ, အသုညောဝ ပဇံ ဣမံ.

While the excellent Pāli with its commentary stands in the domain of the Omniscient One, though the Perfectly Enlightened One is extinguished, he does not leave this world empty.

ဧဝါဟံ စိန္တယိတွာန, ရတ္တိဒိဝံ အတန္ဒိတော;

ဓရန္တေယေဝ သမ္ဗုဒ္ဓေ, ဘိန္နဝါဒေါ အဝိသယော.

Reflecting thus, day and night, untiring, while the Perfectly Enlightened One was still present, I was a dissenter, outside the fold.

တံ ဝါဒံ ဘိန္ဒယိတွာန, ဇဟိတွာ ဝတ္တနောမတိံ;

ဝိဿဇ္ဇိဿမဟံ ဒါနိ, စိရံ သဒ္ဓမ္မသုဒ္ဓိယာတိ.

Having shattered that argument and abandoned my habitual way of thinking, I will now relinquish it for the long-lasting purity of the true Dhamma.

တတ္ထ သီမဝိသောဓနိ'န္တိ သီမဝိပတ္တိဇဟနံ သီမဝိပတ္တိံ ပဟာယ သမ္ပတ္တိလက္ခဏပ္ပကာသကံ ပကရဏံ ကရိဿန္တိ အတ္ထော. တတ္ထ သီမာတိ ပန္နရသဝိဓာ သီမာ. ကတမေ ပန္နရသ. ခဏ္ဍသီမာ, ဥပစာရသီမာ, သမာနသံဝါသသီမာ, အဝိပ္ပဝါသသီမာ, လာဘသီမာ, ဂါမသီမာ, နိဂမသီမာ, နဂရသီမာ, အဗ္ဘန္တရသီမာ, ဥဒကုက္ခေပသီမာ, ဇနပဒသီမာ, ရဋ္ဌသီမာ, ရဇ္ဇသီမာ, ဒီပသီမာ, စက္ကဝါဠသီမာ’တိ. တတ္ထ ခဏ္ဍသီမာ နာမ ပဗ္ဗဇ္ဇုပသမ္ပဒါဒီနံ သံဃကမ္မာနံ သုခကရဏတ္ထံ မဟာသီမာယ ဝါ ဂါမခေတ္တေ ဝါ ခဏ္ဍိတွာ ပရိစ္ဆိန္ဒိတွာ သမ္မတာ. တဿာဝိတ္ထာရော ''ပဌမံ နိမိတ္တာ ကိတ္တေတဗ္ဗာ''တိ အာဒိနာ ဒွါသတ္တတိပ္ပဘေဒါယ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ မဟာဝဂ္ဂေ ဝုတ္တော, ဣဓ ဝုတ္တောပိ တထေဝ ဝုတ္တော ဘဝေယျ, တသ္မာ န [Pg.35] ဝက္ခာမ, ဒုဝိညေယျဋ္ဌာနမေဝ ကိဉ္စိဌာနံ နီဟရိတွာ ပါကဋံ ကရိဿာမ. တတ္ထ သစေ ပန ဟေဋ္ဌာ ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ပရတော အန္တော လေဏံ ဟောတိ, ဗဟိ သီမာ န ဩတရတိ. အထာပိ ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ဩရတော ဗဟိ လေဏံ ဟောတိ, အန္တောသီမာ န ဩတရတီတိ ဣမေ ဒွေ ဧကတ္ထာ ဗျဉ္ဇနမေဝ နာနံ. အယဉှေတ္ထတ္ထောဥပရိမဿ သီမာပရိစ္ဆေဒဿ ဩရိမဘာဂတော ဟေဋ္ဌာ ပဗ္ဗတပါဒေ ဥမင်္ဂသဏ္ဌာနေန ပဗ္ဗတပဿေ ဝိဇ္ဈိတွာ လေဏံ ဟောတိ, သီမာပရိစ္ဆေဒဿ ပရတော လေဏေ စ လေဏဿ ဗဟိဘူတေ ဟေဋ္ဌာ ပဗ္ဗတေ စ ဘူမိဘာဂေ သီမာ န ဩတရတိ, လေဏဿ ဥပရိယေဝ သီမာ ဟောတီတိ. တဿ ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ဩရိမဘာဂတော ဗဟိဘူတေ ဟေဋ္ဌာ ပဗ္ဗတပါဒေ ဥမင်္ဂသဏ္ဌာနေန ဝိဇ္ဈိတွာ ပဗ္ဗတပဿေ လေဏံ အထာပိ ဟောတိ, လေဏေ စ လေဏဿ ပရဘူတေ ဟေဋ္ဌာ ပဗ္ဗတေ စ ဘူမိဘာဂေ သီမာ န ဩတရတိ, လေဏဿ ဥပရိဘာဂေ ဝ သီမာ ဟောတီတိ. ဧသာ စ ဝိစာရဏာ ဝိမတိဝိနောဒနိယမ္ပိ ကတာ. အန္တော တိ ပဗ္ဗတဿ အန္တော, ပဗ္ဗတမူလေတိ အတ္ထော. တမေဝ အန္တောသဒ္ဒံ သီမာပရိစ္ဆေဒေန ဝိသေသေတုံ ‘‘ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ပရတော’’တိ ဝုတ္တံ. ပဗ္ဗတပါဒံ ပန အပေက္ခိတွာ ‘‘ဩရတော’’တိ ဝတ္တဗ္ဗေပိ သီမာနိဿယံ ပဗ္ဗတဂ္ဂံ သန္ဓာယ ‘‘ပရတော’’တိ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ တေနေဝ ဗဟိလေဏန္တိ ဧတ္ထ ဗဟိသဒ္ဒံ ဝိသေသေန္တော ‘‘ဥပရိမဿ သီမာပရိစ္ဆေဒဿ ဩရတော’’တိ အာဟ. ဗဟိ သီမာ န ဩတရတီတိ ဧတ္ထ ဗဟီ တိ ပဗ္ဗတပါဒေလေဏံ သန္ဓာယ ဝုတ္တံ. လေဏဿ ဗဟိဘူတေ ဥပရိ သီမာပရိစ္ဆေဒဿ ဟေဋ္ဌာဘာဂေ သီမာ န ဩတရတီတိ အတ္ထော. အန္တောသီမာတိ လေဏဿ စ ပဗ္ဗတပါဒဿ စ အန္တော အတ္တနော ဩတရဏာရဟဋ္ဌာနေ န ဩတရတီတိ အတ္ထော. ဗဟိ သီမာ န ဩတရတီတိ အတ္ထော, သီမာ န ဩတရတီ တိ စေတ္ထ အတ္တနော ဩတရဏာရဟဋ္ဌာနေ လေဏဘာဝေန သီမာ သဗ္ဗထာ ‘‘အနောတရဏမေဝ ဒဿိတန္တိ ဂဟေတဗ္ဗံ. တတ္ထ ပိ အနောတရဏန္တိ ဥပရိဧဝ သီမာ ဟောတီ’’တိ ဝိမတိဝိနောဒနီ. ကေစိ ပန ဝေဠုသုသိရော ဝိယ သုသိရမေဝ လေဏန္တိ ဝဒန္တိ, တံ အယုတ္တံ.

Here, 'sīmavisodhanī' means the purification of boundaries; that is, a treatise will be made clarifying the characteristics of a proper boundary by eliminating boundary defects. Here, 'sīmā' refers to fifteen types of boundaries. What are the fifteen? Khaṇḍasīmā (fragmented boundary), upacārasīmā (proximity boundary), samānasaṃvāsasīmā (shared residence boundary), avippavāsasīmā (non-separation boundary), lābhasīmā (gain boundary), gāmasīmā (village boundary), nigamasīmā (town boundary), nagarasīmā (city boundary), abbhantarasīmā (inner boundary), udakukkhepasīmā (water-throwing boundary), janapadasīmā (country boundary), raṭṭhasīmā (state boundary), rajjasīmā (kingdom boundary), dīpasīmā (island boundary), and cakkavāḷasīmā (world-sphere boundary). Among these, 'khaṇḍasīmā' refers to a boundary demarcated by dividing a large boundary or a village area, approved for the convenience of Saṅgha acts such as ordination and higher ordination. Its detailed explanation is given in the Samantapāsādikā Vinaya Commentary in the Mahāvagga, beginning with "First, the markers should be declared," and comprising seventy-two kinds. Since it would be explained similarly here, we will not elaborate further. Instead, we will extract and clarify only certain obscure points. Here, if there is a cave inside, beyond the upper boundary demarcation, below, the boundary does not descend outside. Similarly, if there is a cave outside, on this side of the upper boundary demarcation, the boundary does not descend inside. These two cases differ only in wording but have the same meaning. The meaning here is this: if a cave penetrates the mountainside like a tunnel at the mountain’s base, from the hither part of the upper boundary demarcation, the boundary does not descend into the cave beyond the boundary demarcation, nor into the ground at the base of the mountain outside the cave. The boundary remains only above the cave. If a cave penetrates the mountainside like a tunnel at the mountain’s base, outside the hither part of the upper boundary demarcation, the boundary does not descend into the cave, nor into the ground at the base of the mountain beyond the cave. The boundary remains only above the cave. This analysis is also made in the Vimativinodanī. 'Anto' means inside the mountain, that is, at the base of the mountain. To specify this word 'anto' in relation to the boundary demarcation, it is said, "beyond the upper boundary demarcation." Although 'orato' (on this side) could be said with reference to the mountain’s base, it should be understood that 'parato' (beyond) is used with reference to the mountain peak, which is the boundary’s support. Therefore, when specifying the word 'bahi' in 'bahi leṇaṃ' (outer cave), it says "on this side of the upper boundary demarcation." Here, 'bahi' in 'bahi sīmā na otarati' refers to the cave at the mountain’s base. The meaning is: the boundary does not descend into the lower part of the upper boundary demarcation, which is outside the cave. 'Antosīmā' means the boundary does not descend into the cave and the mountain’s base, in the place where it is fit to descend. The meaning of 'bahi sīmā na otarati' is that the boundary does not descend. Here, it should be understood that the boundary is shown to not descend at all due to the presence of the cave in the place where it is fit to descend. In that case, the Vimativinodanī says, 'Because of non-descent, the boundary remains only above.' Some say a cave is merely a hollow like a bamboo tube, but that is incorrect.

ဥပစာရသီမာ နာမ ဂါမာရညနိဂမာဒိဝသာ ယာဝ ဗြဟ္မလောကာ တေသံ တေသံ သတ္တာနံ နိဝါသဂေဟဿ ဝါ ဒေဝဝိမာနကပ္ပရုက္ခာဒီနံ ဝါ ဥပစာရာရဟဋ္ဌာနမေဝ ဥပစာရသီမာ တေ ဣဓ နာဓိပ္ပေတာ, ဘိက္ခူနံ အဝိသယတာယ[Pg.36]. ယံ ပန ပဒေသံ ပရိစ္ဆိန္ဒိတွာ ပရိဝေဏံ ကတွာ ပါကာရာဒိပရိက္ခိတ္တံ ဝါ ကတွာ အပရိက္ခိတ္တေပိ ဥပစာရာရဟဋ္ဌာနံ ပရိစ္ဆိန္ဒိတွာ ဝါ ယသ္မိံ ပဒေသေ ဘိက္ခူ ဝသန္တိ, အယမေဝ ဥပစာရသီမာတိ အဓိပ္ပေတာ. ဘိက္ခူနံ ဝဿူပဂမနကထိနတ္ထာရကရဏဋ္ဌာနတ္တာ, တထာ ဟိ ‘‘ကထိနတ္ထတသီမာယ’’န္တိ ဥပစာရသီမံ သန္ဓာယ ဝုတ္တံ, ခန္ဓသီမာယ တတြုပ္ပာဒါဘာဝတောတိ တီသုပိ ဂဏ္ဌိပဒေသု ဝုတ္တံ. တတြုပ္ပာဒေနာ ဘတန္တိ ဝိဟာရသန္တကေန ခေတ္တဝတ္ထုအာဒိနာ အာဘတံ ကိဉ္စိ သံဃိကံ စီဝရံ ဥပ္ပဇ္ဇတိ, တံ တေသံ ကထိနတ္ထာရကဘိက္ခူနံ ယေဝ ဘဝိဿတီတိ ယောဇနာ ကာတဗ္ဗာ. ခေတ္တဝတ္ထုအာဒိနာ တိ ဧတ္ထ အာဒိသဒ္ဒေန မတကစီဝရံ ဝါ ဟောတု သံဃံ ဥဒ္ဒိဿ ဒိန္နံ ဝါ သံဃိကေန ဝါ တိ မဟာအဋ္ဌကထာယံ ဝုတ္တံ. တသ္မိံ ဥပစာရသီမေ ပဝတ္တစီဝရံ သဗ္ဗံ သင်္ဂဏှာတိ, တေနေဝ ‘‘တေန ခေါ ပန သမယေန အညတရေန ဥပါသကေန သံဃံ ဥဒ္ဒိဿ ဝိဟာရော ကာရိတော ဟောတိ, သော တဿ ဝိဟာရဿ ကတေ ဥဘတောသံဃဿ အကာလစီဝရံ ဒါတုကာမော ဟောတိ. တေန ခေါ ပန သမယေန ဥဘတောသံဃဿ ကထိနံ အတ္ထတံ ဟောတိ. အထ ခေါ သော ဥပါသကော သံဃံ ဥပသင်္ကမိတွာ ကထိနုဒ္ဓါရံ ယာစီ’’တိ ဣမသ္မိံ ဝတ္ထုသ္မိံ အာနိသံသပသမ္ဘနတ္ထံ ကထိနုဒ္ဓါရံ ဘဂဝတာ ပညတ္တံ, တေနေဝ ထုလ္လနန္ဒာ ဘိက္ခုနီ အာနိသံသံ အပ္ပဋိပ္ပဿမ္ဘေန္တာ စီဝရံ အမှာကံ ဘဝိဿတီတိ ကထိနုဒ္ဓါရံ ပဋိဗာဟိ, တသ္မာ ကထိနတ္ထတသီမာယံ အနုဒ္ဓဋေ ကထိနေ ယာဝ ဖဂ္ဂုဏပုဏ္ဏမာ ပဉ္စ မာသာ ဧတ္ထန္တရေ မတကစီဝရံ ဝါ ဟောတု စာတုဒ္ဒိသံ သံဃံ ဥဒ္ဒိဿ မတာနံ ဉာတိဇနာနံ ဝါ, ဘိက္ခာပညတ္တိယာ ဝါ ဝိဟာရမဟာဒိကိစ္စေန ဝါ ယေနကေနစိ အာကာရေန သံဃိကံ စီဝရံ ဒိန္နံ ဟောတိ, တံ သဗ္ဗံ တေသံ ကထိနတ္ထာရကဘိက္ခူနံယေဝ ဟောတိ. ဆိန္နဝဿာနံ ဝါ ပစ္ဆိမိကာယ ဥပဂတာနံ ဝါ တတ္ထ သမ္ပတ္တာနံ သီမဋ္ဌကဘိက္ခူနံ ဝါ န ဟောတိ. အဇာနိတွာ စေ ဂဏှန္တိ ဒါတဗ္ဗမေဝ. ယဒိ တံ စီဝရံ တဏ္ဍုလာဒိခါဒနီယဘောဇနံ ကရောတိ, ဣတရေသမ္ပိ ဟောတိယေဝ. ကသ္မာတိ စေ အာနိသံသ ဝိဂတတ္တာ. တေနေဝ ဂဏပူရဏဝသေန သမ္ပတ္တာနံ ဆိန္နံ ဝဿာနံ ဝါ ပစ္ဆိမိကာယ ဥပဂတာနံ ဝါ အညသ္မိံ ဝိဟာရေ ဝုတ္ထဝဿနံ ဝါ ခါဒနီယဘောဇနီယာဒီနိ ပါပုဏန္တိ. ကထိနတ္ထတသာဋကဿ ဒါနကမ္မဝါစာ ပန ခဏ္ဍသီမာယမေဝ ဝဋ္ဋသိ. တသ္မိံ ဝိဟာရေ အသတိ အညဝိဟာရေ ဗဒ္ဓသီမာယ ဝါ ဥဒကုက္ခေပသီမာဒီသု ဝါ ကာတဗ္ဗမေဝ.

The proximity boundary (upacārasīmā) refers to the area around villages, forests, towns, and so forth, extending as far as the Brahma world, encompassing the dwellings of beings, celestial mansions, or wish-fulfilling trees, etc., suitable for proximity. However, these are not intended here, as they are beyond the monks' domain. Instead, the intended proximity boundary is the area demarcated by enclosing a space with walls or other boundaries, or even an undemarcated space where monks reside and which is suitable for proximity. This is considered the upacārasīmā. Because it serves as the place for monks to observe the rains retreat (vassāvāsa) and perform the Kathina ceremony, it is referred to as the "boundary where the Kathina is spread." This is mentioned in all three key sections (gaṇṭhipadesu), because such an arising is not found in a fragmented boundary. Regarding 'what is brought within' (tatruppādenābhataṃ), any Sangha-owned robe material that arises within the monastery's vicinity—whether from fields, lands, or other sources—belongs exclusively to those monks who have spread the Kathina. Here, the term 'fields, lands, etc.' includes funeral robes or anything donated to the Sangha, as explained in the Mahā-aṭṭhakathā. All robe material arising within this proximity boundary is included. For example, on one occasion, a certain lay follower had a monastery built for the Sangha and wished to offer out-of-season robes to both Sanghas. At that time, the Kathina had been spread for both Sanghas. Then that lay follower approached the Sangha and requested the withdrawal of the Kathina. The Blessed One had prescribed the withdrawal of the Kathina in this story for the purpose of setting aside the special privileges. Therefore, the nun Thullanandā, not relinquishing the special privileges, obstructed the withdrawal of the Kathina, thinking, "The robes will be ours." Therefore, as long as the Kathina remains unwithdrawn within the boundary where the Kathina was spread—until the full moon of Phagguna (five months)—any robe material, whether funeral robes, those offered to the four-directional Sangha by relatives of the deceased, or given by way of alms-food prescription or a great monastery undertaking or in any other way given to the Sangha, all of that belongs solely to those monks who have spread the Kathina. Monks who have broken the rains-residence, or those who undertook the later rains-residence, or resident monks within the boundary who were present there, have no share. If they unknowingly take it, it must be given back. If that robe material is converted into rice or other food, it belongs to others as well. Why? Because the special entitlement has ceased. For that reason, food and other provisions accrue to those who arrived to complete the group number, or those who have broken the rains-residence, or those who undertook the later rains-residence, or those who observed the rains retreat in another monastery. However, the formal act of giving the Kathina cloth is valid only within a fragmented boundary (khaṇḍasīmā). If there is no such sīmā in that monastery, it must be performed in another monastery, within a fixed boundary (baddhasīmā), or within a water-throwing boundary (udakukkhepasīmā), etc.

ကသ္မာတိ စေ[Pg.37], တသ္မိံ ဝိဟာရေ ပုရိမိကာယ ဥပဂတာ ကထိနတ္ထာရကုသလာ န ဟောန္တိ. အတ္ထာရကုသလာ ခန္ဓကဘာဏကတ္ထေရာ ပရိယေသိတွာ အာနေတဗ္ဗာ. ကမ္မဝါစံ သာဝေတွာ ကထိနံ အတ္ထရာပေတွာ ဒါနဉ္စ ဘုဉ္ဇိတွာ ဂမိဿန္တိ, အာနိသံသော ပန ဣတရေသံ ဝဟောတီ’တိ. အညသီမဋ္ဌကဘိက္ခူနမ္ပိ ကမ္မဝါစ သာဝနဿ အဋ္ဌကထာယံ ဝုတ္တတ္တာ. ဆိန္နဝဿာဝါ ပစ္ဆိမိကာယ ဥပဂတာ ဝါ အညသ္မိံ ဝိဟာရေ ဝုတ္ထဝဿာပိ ဝါ ပုရိမိကာယ ဥပဂတာနံ ဂဏပူရဏမတ္တမေဝ လဘန္တိ, အာနိသံသော ဣတရေသံယေဝ ဟောတိ. သစေပိ တေ ဆိန္နဝဿာဒယော အနုမောဒေန္တိ, ဘိန္နော ကထိနတ္ထာရော, ဣဒံ အဋ္ဌကထာယံ ဝိစာရိတံ. အပရေ ပန ‘‘ကထိနတ္ထတသီမန္တိ ဥပစာရသီမံ သန္ဓာယ ဝုတ္တ’’န္တိ ဝုတ္တတ္တာ ဥပစာရသီမာယမေဝ ကထိနနတ္ထာရက ဉတ္တိံ ကရောန္တိ, တံ အယုတ္တံ, သောဓေတုံ ဒုက္ကရတ္တာ. တထာ ဟိ ဥပစာရသီမာယမေဝ ပဝိဋ္ဌဂါမသီမာယံ တတ္ထ ဩတိဏ္ဏေ ဘိက္ခူ တတ္ထ ပါသာနယနံ ဝါ ဗဟိသီမကရဏံ ဝါ ကော သက္ခိဿတိ. ‘‘ကထိနတ္ထတသီမာယ’’န္တိ ဣမိနာပိပဒေန ကထိနတ္ထတဘာဝေါယေဝ ဝုတ္တော, န ကထိနတ္ထတသာဋကဿ ဒါနကမ္မဝါစာ, သာ စ ဝိစာရဏာ ကမ္မစတုက္ကေန ဒီပေတဗ္ဗာ. တတ္ထ အပလောကနကမ္မံ ဉတ္တိကမ္မံ ဉတ္တိဒုတိယကမ္မံ ဉတ္တိစတုတ္ထကမ္မန္တိ. တတ္ထ အပလောကနကမ္မံ နာမ သီမဋ္ဌကသံဃံ သောဓေတွာ ဆန္ဒာရဟာနံ ဆန္ဒံ အာဟရိတွာ သမဂ္ဂဿ သံဃဿ အနုမတိယာ သံဃံ ကိတ္တေတွာ ‘‘ရုစ္စတိ သံဃဿာ’’တိ တိက္ခုတ္တုံ အနုသာဝေတွာ ကတ္တဗ္ဗံ ဝုစ္စတိ. ဉတ္တိကမ္မံ နာမ ဝုတ္တနယေနေဝ သမဂ္ဂဿ သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ ကတ္တဗ္ဗံ ကမ္မံ. ဉတ္တိဒုတိယကမ္မံ နာမ ဝုတ္တနယေနေဝ သမဂ္ဂဿ သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ ဧကာယ စ အနုသာဝနာယာတိ ဧဝံ ဉတ္တိဒုတိယာယ အနုသာဝနာယ ကတ္တဗ္ဗံ ကမ္မံ. ဉတ္တိစတုတ္ထကမ္မံ နာမ ဝုတ္တနယေနေဝ သမဂ္ဂဿ သံဃဿ အနုမတိယာ ဧကာယ ဉတ္တိယာ တီဟိ စ အနုသာဝနာဟီတိ ဧဝံ ဉတ္တိစတုတ္ထာဟိ တီဟိ အနုသာဝနာဟိ ကတ္တဗ္ဗံ ကမ္မံ. တတ္ထ အပလောကနကမ္မံ ဖလဘာဇနကာလာဒီသု လဟုကကမ္မေယေဝ လဗ္ဘတိ. ကထိနတ္ထတသာဋကဒါနေပိ အနတ္ထတေယေဝ ကထိနေ တတော ဗဟုအာနိသံသစီဝရသာဋကံ လဘိတွာ တေနေဝ သာဋကေန အတ္ထရိတဗ္ဗာ, ပုန ကမ္မဝါစာယ ဒါနကိစ္စံ နတ္ထိ အပလောကနကမ္မေန သံဃဿ အနုမတိယာ ဒါတဗ္ဗံ. ကထိနတ္ထတသာဋကဒါနကမ္မဝါစာ ဧကာ စေ ဝဋ္ဋတိ. ပုန ကမ္မ ဝါစာယကိစ္စံ [Pg.38] နတ္ထိ. ဉတ္တိကမ္မံ ပန ဓမ္မသင်္ဂါဟကကာလေ မဟာကဿပတ္ထေရာဒီဟိ အတ္တနာဝ အတ္တာနံ သမ္မန္နနကာလေ လဟုကကမ္မေယေဝ လဗ္ဘတိ. ဉတ္တိဒုတိယကမ္မံ ပန သီမာသမ္မုတိ, သီမာသမူဟနံ, ကထိနဒါနံ, ကထိနုဒ္ဓါရော, ကုဋိဝတ္ထုဒေသနာ, ဝိဟာရဝတ္ထုဒေသနာတိ ဣမာနိ ဆ ဂရုကမ္မာနိ အပလောကေတွာ ကာတုံ န ဝဋ္ဋတိ. ဉတ္တိဒုတိယကမ္မဝါစံ သာဝေတွာဝ ကာတဗ္ဗံ. ဣတော ပရေသု စီဝရဝိပ္ပဝါသသမ္မုတိအာဒီသု ဉတ္တိဒုတိယကမ္မေသု အပလောကေတွာပိ ကာတဗ္ဗံ, လဟုကကမ္မတ္တာ. ဉတ္တိစတုတ္ထကမ္မံ ပန ဣဒါနိ ဥပသမ္ပဒါကမ္မံ ဣဒါနိ စတ္တာရိ ကမ္မာနိ ဗဒ္ဓသီမာယ ဝါ, တသ္မိံ အသတိ ဥဒကုက္ခေပသီမာယ ဝါ သောဓေတုံ အသက္ကောန္တေ သတိ အဗဒ္ဓသီမာယ ဝါ ကာတဗ္ဗမေဝ. အပရေ ဧဝံ ဝဒန္တိ ‘‘ကုဋိဝတ္ထုကာရဝိဟာရဝတ္ထုကာရကာလေ တာနိ ကုဋိဝိဟာရဝတ္ထူနိ ကထံ သီမဋ္ဌာ ကာတုံ သက္ခိဿန္တိ, တသ္မာ တတ္ထ တတ္ထေဝ ကုဋိဝိဟာရကရဏဋ္ဌာနေယေဝ ကာတဗ္ဗ’’န္တိ, တံ တေသံ ဝစနမတ္တမေဝ, န သာရတော ပစ္စေတဗ္ဗံ. ဝတ္ထုပရာမသနမေဝေတ္ထ ပမာဏံ, တထာ ဟိ သံဃကုဋိဝတ္ထုံ ဩလောကေန္တံ ယာစတိတျာဒိနာ ဝတ္ထုပရာမသနံ ကတွာ ဟေဋ္ဌာ ဝတ္ထုဉတ္တိဒေါသေ စ ဝိပတ္တိ လက္ခဏေ စ ဝဇ္ဇေတွာ ဉတ္တိဒုတိယကမ္မေန သမ္မတဘိက္ခူဟိ တတ္ထ ကုဋိဝိဟာရဋ္ဌာနံ ဂန္တွာ ဩလောကေတဗ္ဗံ တေနေဝ ပါဠိယံ ‘‘တေဟိ သမ္မတေဟိ ဘိက္ခူဟိ တတ္ထ ဂန္တွာ ကုဋိဝတ္ထု ဩလောကေတဗ္ဗ’’န္တိ ဝုတ္တံ. အညထာ ပတ္တစီဝရဝိရဟိတံ ပုဂ္ဂလံ ဝါ အနုပဇ္ဈာယကံ ဝါ ကတွာ ဥပသမ္ပာဒေန္တေဟိ ‘‘ပရိပုဏ္ဏဿ ပတ္တစီဝရ’’န္တိ ဝါ ‘‘ဣတ္ထန္နာမဿ ဥပသမ္ပဒါပေက္ခော, ဣတ္ထန္နာမေန ဥပဇ္ဈာယေနာ’’တိ ကမ္မဝါစာယ သာဝိတေပိ ကမ္မဿ အသိဇ္ဈနံ ဘဝေယျ. အပရေ ဧဝံ ဝဒန္တိ ‘‘သီမာသမ္မုတိကာလေ ပန ကတံ, တထာ ဟိ သီမာသမ္မုတိကာလေ ဘိက္ခူ တသ္မိံ ယေဝ ဌာနေ ဌတွာ ကမ္မဝါစံ သာဝေန္တိ, တသ္မိမ္ပိ ဌာနေ အဗဒ္ဓသီမာဝ ဟောတိ. ယဒိ ဗဒ္ဓသီမာ ဘဝေယျ, သီမဇ္ဈောတ္ထရဏံ ဝါ သီမသမ္ဘေဒေါ ဝါ သိယာ’’တိ. သစ္စံ, တထာပိ တံ သီမာသမ္မုတိဋ္ဌာနံ ဘုဇိဿံ ကတွာ သီမသမ္မုတိကမ္မဿကတတ္တာ ဝိသုံဂါမေ သမ္မတာနံ ဘိက္ခူနံ ဂါမသီမေ ဌိတာ ဘိက္ခူ ကမ္မံ ကောပေတုံ န သက္ကောန္တိ. ယဒိ သီမသမ္မုတိဋ္ဌာနံ ဘုဇိဿံ ကတွာဝ သီမံ သမ္မန္နေယျ, ကထံ ဘဂဝတော ဓရမာနကာလေ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခု ယထာသုခံ သီမံ သမ္မန္နိဿန္တီတိ န ပနေဝံ ဒဋ္ဌဗ္ဗံ တထာ ဟိ ဝါသာခါ မိဂါရမာတာပိ နဝကောဋီဟိ ဘူမိံ ဂဏှိတွာ ပုဗ္ဗာရာမံ နာမ မဟာ ဝိဟာရံ [Pg.39] ကာရေသိ, တထာ အနာထပိဏ္ဍိကော ကဟာပဏသန္ထတေန ဇေတဿ ရာဇကုမာရဿ ဥယျာနဋ္ဌာနံ ကိဏာပေတွာ ဂဏှိတွာ ဇေတဝနံ နာမ မဟာဝိဟာရံ ကာရေသိ ဧဝံ ပုညကာမာ ပရိဝေဏံ ကတွာ ဝိဟာရံ ကရောန္တိ တသ္မာ ဆဗ္ဗဂ္ဂိယာ ဘိက္ခူ ယထာသုခံ သီမံ ဗန္ဓန္တီတိ ဒဋ္ဌဗ္ဗန္တိ. အယံ ဥပစာရသီမာယ ဝိစာရဏာ.

Why is that? If in that monastery, those who completed the earlier rains-residence are not skilled in spreading the Kathina, then those skilled in spreading should be sought among the elders who recite the Khandhaka and brought there. After reciting the formal act, the Kathina should be spread, and having received the offering, they will depart. The benefit, however, accrues to the others. Because it is said in the commentary that the formal act should be announced even to monks within another boundary. Those whose rains-residence is broken, or who arrived later, or who completed the rains-residence in another monastery, only serve to complete the quorum for those who completed the earlier rains-residence; the benefit accrues to the others. If even those whose rains-residence is broken and others express approval, the spreading of the Kathina is considered invalid. This is examined in the commentary. Others say, "The term 'Kathina-spread boundary' refers to the vicinity boundary," and thus they make the motion for spreading the Kathina only within the vicinity boundary. This is improper, as it is difficult to rectify. For how, if the vicinity boundary itself has entered into the village boundary, who will be able to establish a stone boundary or exclude it from the boundary there? By the phrase "Kathina-spread boundary," only the state of having spread the Kathina is meant, not the formal act of giving the Kathina cloth. That discussion should be explained by the fourfold act. There are the apalokana-kamma, the ñatti-kamma, the ñatti-dutiya-kamma, and the ñatti-catuttha-kamma. There, the apalokana-kamma means purifying the Sangha within the boundary, obtaining the consent of those entitled to consent, proclaiming the harmonious Sangha, and it is said to be done by announcing three times, "It is agreeable to the Sangha." The ñatti-kamma means performing the act with one motion, with the agreement of the harmonious Sangha, in the manner stated. The ñatti-dutiya-kamma means performing the act with one motion and one announcement, with the agreement of the harmonious Sangha, that is, by a motion followed by one announcement. The ñatti-catuttha-kamma means performing the act with one motion and three announcements, with the agreement of the harmonious Sangha, that is, by a motion followed by three announcements. There, the apalokana-kamma is only permissible for minor acts, such as during the time for distributing fruits, etc. Even in giving the Kathina cloth, if the Kathina has not been spread, after receiving a robe cloth with much benefit, it should be spread with that very cloth. There is no need for another formal act of giving; it should be given with the Sangha’s consent through the apalokana-kamma. If one formal act for giving the Kathina cloth is valid, there is no need for another formal act. The ñatti-kamma, however, is permissible for minor acts, such as when the great elder Mahā Kassapa and others appointed themselves during the compilation of the Dhamma. The ñatti-dutiya-kamma, however, is not permissible for the six weighty acts—establishing a boundary, removing a boundary, giving the Kathina, removing the Kathina, designating a hut site, or designating a monastery site—without an apalokana. The ñatti-dutiya-kamma must be done after reciting the motion. For other matters, such as agreements on robe seasons, etc., the ñatti-dutiya-kamma may be performed even after an apalokana, as they are minor acts. The ñatti-catuttha-kamma must now be performed for the higher ordination act and the four acts within a fixed boundary, or, if that is not possible, within a water-bound boundary, or, if it is not possible to purify even that, within an unfixed boundary. Others say, "When constructing huts or monasteries, how can those hut and monastery sites be made within a boundary? Therefore, they should be constructed right there in the intended place." This is merely their opinion and should not be accepted as substantial. The examination of the site is the authority here. For when the Sangha inspects a hut site, after examining the site by requesting, etc., and avoiding defects in the motion regarding the site and signs of failure mentioned below, monks appointed by the ñatti-dutiya-kamma should go there and inspect the hut site. As stated in the text, "Those appointed monks should go there and inspect the hut site." Otherwise, if someone is ordained without bowl and robe or without a preceptor, even if the formal act declares, "He has a complete bowl and robe," or "So-and-so seeks ordination, with So-and-so as preceptor," the act would not succeed. Others say, "At the time of establishing a boundary, monks perform the formal act while standing right there, so that place remains an unfixed boundary. If it were a fixed boundary, there would be an overlapping of boundaries or a breaking of boundaries." True, but since that place is treated as independent due to the act of boundary establishment, monks standing in the village boundary cannot invalidate the act of the monks who have agreed in a separate village. If the boundary-establishing place were treated as independent when establishing the boundary, how could the group-of-six monks establish boundaries as they pleased during the Buddha’s time? It should not be seen thus. For instance, Visākhā Migāramātā acquired land for ninety million (coins) and built the great monastery called Pubbārāma. Similarly, Anāthapiṇḍika purchased Prince Jeta’s park with a spread of kahāpaṇas (gold coins) and established the great monastery called Jetavana. Thus, those desiring merit build residences and monasteries. Therefore, it should be understood that the group-of-six monks did bind boundaries as they pleased. This is the discussion on the vicinity boundary.

သမာနသံဝါသသီမာ နာမ ဒိဋ္ဌိသီလသာမညသံဃာတသင်္ခါတေဟိ ဘိက္ခုဂဏေဟိ ဥပေါသထာဒိသံဃကမ္မေန သမာနံ ဧကီဘာဝံ ဟုတွာ ဝသိတုံ သမ္မတာ သီမာ. အဝိပ္ပဝါသသီမာ နာမ တိစီဝရေန ဝိပ္ပဝသိတုံ သမ္မတာ သီမာ, ဧတာ ဒွေသီမာ တိယောဇနပရမတာယပိ သမ္ဘဝတော မဟာသီမာ တိပိ နာမံ လဘန္တိ, တာသံ ဝိစာရဏာ မဟာအဋ္ဌကထာယံ သဗ္ဗသော ပရိပုဏ္ဏံ ကတွာ ဝုတ္တာ, တသ္မာ ဣဓ န ဝက္ခာမ ဝုစ္စမာနမ္ပိ အဝိသေသေတွာ ဝုတ္တံ ဘဝေယျ, တသ္မာ န ဝက္ခာမ.

The boundary of common residence is that which is designated for groups of bhikkhus, reckoned as having commonality of view and commonality of virtue, to dwell in unity, having become one, through Sangha acts such as the Uposatha. The boundary of non-separation is that which is designated for not separating from the three robes. These two boundaries, because they can extend up to three yojanas, also obtain the name 'great boundary.' Their discussion is fully and completely given in the Great Commentary (Mahā-aṭṭhakathā). Therefore, we will not elaborate on it here; for even if it were mentioned, it would be stated without distinction. Hence, we will not discuss it further.

လာဘသီမာ နာမ ယံ ဂါမံ ဝါ နိဂမံ ဝါ ပေါက္ခရဏီတဠာကဝနာဒိကံ ဝါ ယံ ယံ ပဒေသံ သံဃဿ စတုစ္စပ္ပယတ္ထာယ ရာဇရာဇမဟာမတ္တေဟိ ပရိစ္ဆိန္ဒိတွာ ဌပိတာ, ဧသာ လာဘသီမာ နာမ. နေဝ သမ္မာသမ္ဗုဒ္ဓေန အနုညာတာ, န ဓမ္မသင်္ဂဟကတ္ထေရေဟိ ဌပိတာ, အပိ စ ခေါ လာဘဒါယကေဟိ ဌပိတာဝ. မာတိကာဋ္ဌကထာယ လီနတ္ထပ္ပကာသနိယမ္ပိ လာဘသီမာတိ ယံ ရာဇရာဇမဟာမတ္တာဒယော ဝိဟာရံ ကာရေတွာ ဂါဝုတံ ဝါ အဍ္ဎယောဇနံ ဝါ ယောဇနံ ဝါ သမန္တာ ပရိစ္ဆိန္ဒိတွာ ‘‘အယံ အမှာကံ ဝိဟာရဿ လာဘသီမာ, ယံ ဧတ္ထန္တရေ ဥပ္ပဇ္ဇတိ, တံ သဗ္ဗံ အမှာကံ ဝိဟာရဿ ဒေမာ’’တိ ဌပေန္တိ, အယံ လာဘသီမာ နာမာ’တိ ဝုတ္တံ. ဣမသ္မိံ လာဘသီမာဓိကာရေ ရညော မဟာစေတိယဒါယကဿ ဒိဝင်္ဂတကာလတော ဧကသ္မိံ သံဝစ္ဆရေ အတီတေ တဿ ဇေဋ္ဌပုတ္တဿ ဓမ္မရညော ကာလေ ဤဒိသံ ပုညံ ဘူတပုဗ္ဗံ. ယဒိ ဟိ ရာဇရာဇမဟာမတ္တာဒီသု ယော ကောစိ ယဿ ဝိဟာရဿ ယာနိ တဠာကခေတ္တဝတ္ထာဒီနိ ဒတွာ တံ သဟိတဝိဟာရံ ပုဂ္ဂလဿ ဒေတိ, ဧဝံ သတိ ကိံ တဿ ပုဂ္ဂလဿ တံ သဟိတဝိဟာရံ ပုဂ္ဂလိကဘာဝေန ပဋိဂ္ဂဟေတုံ ဝဋ္ဋတိ, ဥဒါဟု သံဃိကဘာဝေနေဝါတိ တဠာကခေတ္တဝတ္ထာဒိဝိရဟိတော ပန ကေဝလော ပုဂ္ဂလိကဝိဟာရော အညေသံ ဒမ္မီတိ အဒတွာ ပုဂ္ဂလေ မတေ သံဃိကော ဟောတိ, ဥဒါဟု ပုဂ္ဂလိကောယေဝါတိ. တတြာယံ ဝိဿဇ္ဇနာ, ယဒိ ဟိ ရာဇရာဇမဟာမတ္တာဒီသု ယောကောစိ ဝိဟာရဿ တဠာကခေတ္တာဝတ္ထာဒီနိ [Pg.40] ဒေတိ, ဧဝံ သတိ ပဋိက္ခိပိတုံ န ဝဋ္ဋတီတိဒဋ္ဌဗ္ဗံ တေန ဝုတ္တံ ဝိနယဋ္ဌကထာယံ ‘‘ဣမံ တဠာကံ, ဣမံ ခေတ္တံ, ဣမံ ဝတ္ထုံ ဝိဟာရဿ ဒေမာတိ ဝုတ္တေ ပဋိက္ခိပိတုံ န လဗ္ဘတီ’’တိ. ‘‘ပါသာဒဿ ဒါသိံ, ဒါသံ, ခေတ္တံ, ဝတ္ထုံ, ဂေါမဟိံသံ ဒေမာတိ ဝဒန္တိ, ပါဋေက္ကံ ဂဟဏကိစ္စံ နတ္ထိ, ပါသာဒေ ပဋိဂ္ဂဟိတေ ပဋိဂ္ဂဟိတမေဝ ဟောတီ’’တိ စ. ဝိနယဝိနိစ္ဆယပကရဏေ စ.

The boundary of offerings is the name for any village, town, pond, lake, forest, or any area designated by kings and royal ministers for the purpose of the four requisites for the Sangha. This is called the boundary of offerings. It was not authorized by the Perfectly Self-Enlightened One, nor was it established by the elders who compiled the Dhamma; rather, it was established by the donors. In the Līnatthappakāsanī, the commentary on the Mātikā, it is also said: 'The boundary of offerings is when kings, royal ministers, and others, having had a monastery built, demarcate an area—whether a gāvuta, half a yojana, or a yojana—around it, and establish it, declaring, “This is the boundary of offerings for our monastery. Whatever arises within this area, we give all of it to our monastery.” This is called the boundary of offerings.' In this matter of the boundary of offerings, one year after the passing of the king who was the donor of the Great Cetiya, during the time of his eldest son, the Dhamma-king, such a meritorious case has occurred before. If any king, royal minister, or other official, having given ponds, fields, lands, and so forth to a monastery, then gives that monastery together with them to an individual, the question arises: Is it proper for that individual to receive that monastery together with them as personal property, or as Sangha property? Alternatively, if a purely personal monastery, devoid of ponds, fields, or lands, is not given to others with the words, 'I give it,' and the person dies, does it become Sangha property, or does it remain personal property? Herein is the explanation: If any king, royal minister, or other official gives ponds, fields, lands, and so forth to a monastery, it should be understood that it is not proper to refuse. As stated in the Vinaya commentary: “When it is said, ‘We give this pond, this field, this land to the monastery,’ it cannot be refused.” And: “If they declare, ‘We give a female slave, a male slave, a field, land, cattle, or buffalo to the mansion,’ there is no separate act of acceptance; when the mansion is accepted, these are accepted as well.” And in the Vinayavinicchayapakaraṇa.

‘‘ခေတ္တဝတ္ထုတဠာကံ ဝါ, ဒေမ ဂေါအဇိကာဒိကံ;

ဝိဟာရဿာတိ ဝုတ္တေပိ, နိသေဓေတုံ န ဝဋ္ဋတီ’’တိ.

"A field, land, a pond, or cattle, goats, and so forth; Even when it is said, 'We give to the monastery,' it is not proper to refuse."

ခုဒ္ဒသိက္ခာပကရဏေ စ ‘‘ခေတ္တာဒီနိ ဝိဟာရဿ, ဝုတ္တေ ဒမ္မီတိ ဝဋ္ဋတီ’’တိ ဝုတ္တံ. ‘‘ဝိဟာရဿ ဒေမာ’’တိ စေတ္ထ သံဃိကဝိဟာရဿေဝ, န ပုဂ္ဂလိကဝိဟာရဿာတိ ဒဋ္ဌဗ္ဗံ, တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ ဝိဟာရဿ ဒေမာတိ သံဃိကဝိဟာရံ သန္ဓာယ ဝုတ္တန္တိ. ‘‘ပါသာဒဿာ’’တိ စ သာမညေန ဝုတ္တေပိ ‘‘တေန ခေါ ပန သမယေန ဝိသာခါ မိဂါရမာတာ သံဃဿ အတ္ထာယ သာဠိန္ဒံ ပါသာဒံ ကာရာပေတုကာမော ဟောတိ ဟတ္ထိနခက’’န္တိ ဣမသ္မိံ ဝတ္ထုသ္မိံ ပါသာဒပရိဘောဂဿ အနုညာတတ္တာ သံဃိကံယေဝ ပါသာဒံ သန္ဓာယ ဝုတ္တန္တိ ဝိညာယတိ တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ သဗ္ဗံ ပါသာဒပရိဘောဂ’န္တိ. ပါဠိယာ အဋ္ဌကထာယ ဝဏ္ဏနာဓိကာရေ ‘‘သုဝဏ္ဏရဇတာဒိဝိစိတြာနီ’’တိအာဒိ သံဃိကသေနာသနံ သန္ဓာယ ဝုတ္တံ. ပုဂ္ဂလိကံ ပန သုဝဏ္ဏာဒိဝိစိတြံ ဘိက္ခုဿ သမ္ပဋိစ္ဆိတုမေဝ န ဝဋ္ဋတိ, ‘‘န ကေနစိ ပရိယာယေန ဇာတရူပဇတံ သာဒိယိတဗ္ဗ’’န္တိ ဝုတ္တတ္တာ, တေနေဝေတ္ထ အဋ္ဌကထာယံ သံဃိကဝိဟာရေ ဝါ ပုဂ္ဂလိကဝိဟာရေ ဝါတိ န ဝုတ္တ’န္တိ. ‘‘ဘိက္ခူနံ ဓမ္မဝိနယဝဏ္ဏနဋ္ဌာနေ’’တိ ဝုတ္တတ္တာ သံဃိကမေဝ သုဝဏ္ဏာဒိမယံ သေနာသနံ သေနာသနပရိက္ခာရာ စ ဝဋ္ဋန္တိ, န ပုဂ္ဂလိကာနီတိ ဂဟေတဗ္ဗန္တိ စ, တသ္မာ တဠာကခေတ္တဝတ္ထာဒိသဟိတဝိဟာရော သံဃိကောယေဝ ဟောတိ, န ပုဂ္ဂလိကောတိ ဝိနယကောဝိဒေဟိ ဒဋ္ဌဗ္ဗော. သစေ ပန ရာဇရာဇမဟာမတ္တာဒီသု ယောကောစိ တဠာကခေတ္တဝတ္ထာဒိသဟိတံ ဝိဟာရံ ပုဂ္ဂလဿ တံ သဟိတဝိဟာရဘာဝမာရောစေတွာ ဒေတိ, ဧဝံ သတိ ပုဂ္ဂလဿ သံဃိကဝိဟာရဘာဝေနေဝ ပဋိဂ္ဂဟေတုံ ဝဋ္ဋတိ, န ပုဂ္ဂလိကဝိဟာရဘာဝေနာတိ ဒဋ္ဌဗ္ဗံ. ‘‘ကသ္မာ, ဝိဟာရဿ ဒေမာ’’တိ ဝတွာ ဒိန္နာနံ တဠာကခေတ္တဝတ္ထာဒီနံ သံဃဿေဝ ဝဋ္ဋမာနတ္တာ. တေနေဝါဟ ဝိမတိဝိနောဒနိယံ ‘‘ဝိဟာရဿ ဒေမာတိ ဝုတ္တံ သံဃဿ ဝဋ္ဋတိ, န ပုဂ္ဂလဿ, ခေတ္တာဒိ ဝိယ ဒဋ္ဌဗ္ဗ’’န္တိ. တတြာယံ ယောဇနာ [Pg.41] ဝိဟာရဿာဒေမာတိ ဝတွာ ဒိန္နံ ခေတ္တာဒိ သံဃဿ ဝဋ္ဋတိ, န ပုဂ္ဂလဿ, ဧဝံ ဝိဟာရဿ ဒေမာတိ ဝုတ္တံ သုဝဏ္ဏာဒိဝိစိတ္တံ အကပ္ပိယမဉ္စံ သံဃဿ ဝဋ္ဋတိ, န ပုဂ္ဂလဿာတိ ဒဋ္ဌဗ္ဗန္တိ. သံဃဿေဝ ကပ္ပိယဝေါဟာရေန ခေတ္တာဒီနိ ပဋိဂ္ဂဟေတုံ ဝဋ္ဋတိ, တထာ ဟိ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ ‘‘စတ္တာရောပစ္စယေ ပရိဘုဉ္ဇတူတိ ဒေတိ ဝဋ္ဋတီတိဧတ္ထ ဘိက္ခုသံဃဿ စတုပစ္စယပရိဘောဂတ္ထာယ တဠာကံ ဒမ္မီတိ ဝါ ဘိက္ခုသံဃော စတ္တာရော ပစ္စယေ ပရိဘုဉ္ဇိတုံ တဠာကံ ဒမ္မီတိ ဝါ ဣတော တဠာကတော ဥပ္ပန္နေ စတ္တာရော ပစ္စယေ ဒမ္မီတိ ဝါ ဝုတ္တမ္ပိ ဝဋ္ဋတိ. ဣဒဉ္စ သံဃဿ ဒိယျမာနညေဝ သန္ဓာယ ဝုတ္တံ, ပုဂ္ဂလဿ ပန ဧဝမ္ပိ ဒိန္နံ တဠာကခေတ္တာဒိ န ဝဋ္ဋတိ. သုဒ္ဓစိတ္တဿ ပန ဥဒကပရိဘောဂတ္ထံ ကူပပေါက္ခရဏီအာဒယော ဝဋ္ဋန္တိ. သံဃဿတဠာကံအတ္ထိ, တံကထန္တိအာဒိနာဟိသဗ္ဗတ္ထ သံဃဿဝသေနေဝ ဝုတ္တန္တိ. ‘‘ခေတ္တာဒယော ပန သဗ္ဗေသံဃဿေဝ ဝဋ္ဋန္တိ, ပါဠိယံ ပုဂ္ဂလိကဝသေန ဂဟေတုံ အနနုညာတတ္တာတိ ဒဋ္ဌဗ္ဗ’’န္တိ စ. ပုဂ္ဂလဿ ပန ပုဂ္ဂလာနဉ္စ ခေတ္တဝတ္ထာဒီနိ ကပ္ပိယဝေါဟာရေနာပိ ပဋိဂ္ဂဟေတုံ န ဝဋ္ဋတိ. ဧဝဉ္စကတွာ ဝိမတိဝိနောဒနိယံ ‘‘ခေတ္တဝတ္ထာဒီနိပိ ကပ္ပိယဝေါဟာရေနာပိ ပုဂ္ဂလာနံ ဂဟေတုံ န ဝဋ္ဋတိ, တထာ အနုညာတတ္တာတိ ဝိညာယတိ ခေတ္တဝတ္ထုပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ အာဒိနာ ဟိ ပဋိက္ခိတ္တာသု ဧကဿေဝ ပုဂ္ဂလိကဝသေန ဂဟဏေ အနနုညာတေ တဒိတရာနံ တထာဂဟေတဗ္ဗတာ သိဒ္ဓါဝ ဟောတီ’တိ ဝုတ္တံ, တသ္မာ တဠာကခေတ္တဝတ္ထာဒိသဟိတဿ ဝိဟာရဿ သံဃိကဘာဝေနေဝ ပဋိဂ္ဂဟေတဗ္ဗတာ သိဒ္ဓါ ဟောတီတိ ဒဋ္ဌဗ္ဗာ. အယံ ပဌမပဉှေ ဝိဿဇ္ဇနာ.

And in the Khuddasikkhāpakaraṇa it is said: 'Fields and so forth are for the monastery; when it is said, “I give,” it is proper.' Here, 'We give to the monastery' should be understood as referring only to a Sangha monastery, not to a personal one. Thus it is stated in the Vimativinodanī that 'giving to the monastery' refers to a Sangha monastery. And, although 'mansion' is stated generally, it is understood to refer to a Sangha mansion, as in the case where it is said, 'At that time, Visākhā Migāramātā wished to have a mansion with halls, an elephant-nail construction, built for the benefit of the Sangha.' In this context, since the use of the mansion was permitted, it is understood to refer to a Sangha mansion. Thus it is stated in the Vimativinodanī: 'all use of a mansion…' In the section on explanation in the commentary on the Pāli, phrases like 'ornamented with gold and silver' refer to a Sangha dwelling. However, it is not proper for a bhikkhu to accept a personal dwelling ornamented with gold and so forth, as it is stated, 'Gold and silver should not be accepted in any way.' For that reason, the commentary here does not state whether it is a Sangha monastery or a personal monastery. And since it is stated 'in the place for explaining the Dhamma and Vinaya for bhikkhus,' it should be understood that only Sangha dwellings and dwelling requisites made of gold and so forth are proper, not personal ones. Therefore, a monastery with ponds, fields, and lands should be understood by Vinaya experts as Sangha property, not personal property. If, however, any king, royal minister, or other official gives a monastery with ponds, fields, and lands to an individual, having informed him of its nature as a monastery together with these things, then it should be understood that it is proper for the individual to accept it only as Sangha property, not as personal monastery property. Why? Because ponds, fields, and lands given with the words 'We give to the monastery' are proper only for the Sangha. Therefore, the Vimativinodanī states: 'What is said to be given “to the monastery” is proper for the Sangha, not for an individual; it should be understood to be like fields and so forth.' Herein is the application: What is given with the words 'We give to the monastery,' such as fields and so forth, is proper for the Sangha, not for an individual. Similarly, what is said to be given 'to the monastery,' such as an unallowable bed ornamented with gold and so forth, is proper for the Sangha, not for an individual. It is proper for the Sangha alone to accept fields and so forth through a proper expression. Thus it is stated in the Vimativinodanī: 'When one gives by saying, “May they use the four requisites,” it is proper. Here, it is also proper if it is said, “I give this pond for the Sangha of bhikkhus to use the four requisites,” or “I give this pond so that the Sangha of bhikkhus may use the four requisites,” or “I give the four requisites that arise from this pond.”' And this is stated only with reference to what is given to the Sangha; for an individual, however, a pond, field, and so forth given even in this way is not proper. But for one with a pure mind, wells, ponds, and so forth for the purpose of using water are proper. And by phrases like 'The Sangha has a pond, how is that?' it is stated everywhere that it is under the Sangha's authority. And it should be understood that 'Fields and so forth are proper only for the entire Sangha, as it is not permitted in the Pāli to accept them in a personal capacity.' For an individual or for individuals, it is not proper to accept fields, lands, and so forth, even with a proper expression. And so, in the Vimativinodanī it is said: ‘It is not proper for individuals to accept fields, lands, and so forth, even with a proper expression, because it is not permitted thus, it is understood. For, from such phrases as “he refrains from accepting fields and lands,” among the prohibited things, when acceptance by a single individual in a personal capacity is not permitted, the rule regarding its acceptance by other individuals is thereby established.’ Therefore, it should be understood that the propriety of accepting a monastery with ponds, fields, and lands only as Sangha property is established. This is the answer to the first question.

တဠာကခေတ္တဝတ္ထာဒိဝိရဟိတံ ပန ဝိဟာရံ ပုဂ္ဂလိကဘာဝေနာပိ ပဋိဂ္ဂဟေတုံ ဝဋ္ဋတိ. သော စ ဝိဟာရော တသ္မိံ ပုဂ္ဂလေ ဇီဝန္တေ ပုဂ္ဂလိကော ဟောတိ. အညေသံ ဒမ္မီတိ အဒတွာ မတေ အဝိဿဇ္ဇနီယော အဝေဘင်္ဂိယော, သံဃိကောယေဝ ဟောတီတိ ဒဋ္ဌဗ္ဗော. ယထာဟ, ဘိက္ခုဿ ဘိက္ခဝေ ကာလင်္ကတေ သံဃော သာမိ ပတ္တစီဝရေ. အပိ စ ဂိလာနုပဋ္ဌာကာ ဗဟူပကာရာ, အနုဇာနာမိ ဘိက္ခဝေ သံဃေန တိစီဝရဉ္စ ဂိလာနုပဋ္ဌာကာနံ ဒါတုံ. ယံ တတ္ထ လဟုဘဏ္ဍံ လဟုပရိက္ခာရံ, တံ သမ္မုခီဘူတေန သံဃေန ဘာဇေတဗ္ဗံ. ယံ တတ္ထ ဂရုဘဏ္ဍံဂရုပရိက္ခာရံ တံ အာဂတာနာဂတဿ စာတုဒ္ဒိသဿ သံဃဿ အဝိဿဇ္ဇိယံ အဝေဘင်္ဂိယန္တိ. ဝိနယဋ္ဌကထာယဉ္စ ‘‘တသ္မိံ [Pg.42] ဇီဝန္တေ ပုဂ္ဂလိကော, မတေ သံဃိကောယေဝါတိ အညေသံ အဒတွာ ဌပိတပရိက္ခာရာပိ တတ္ထ သံဃဿေဝ ဟောန္တိ. ဒွိန္နံ သန္တကံ ဟောတိ အဝိဘတ္တံ, ဧကသ္မိံ ကာလင်္ကတေ ဣတရော သာမိ. ဗဟူနံ သန္တကေပိ ဧသေဝ နယော, သဗ္ဗေသု မတေသု သံဃိကံ ဟောတီ’’တိ ဝုတ္တံ.

However, it is proper to accept a monastery devoid of ponds, fields, and lands even as personal property. And that monastery is personal to that individual as long as they are alive. If, without having given it to others by saying, 'I give,' the individual dies, it should be understood that it becomes non-transferable and indivisible, and is Sangha property. As it is said: 'Bhikkhus, when a bhikkhu dies, the Sangha is the owner of his bowl and robes. And since attendants of the sick are of great service, I allow, bhikkhus, the Sangha to give the three robes and the bowl to the attendants of the sick. Whatever light goods and light requisites are there, these should be distributed by the Sangha in assembly. Whatever heavy goods and heavy requisites are there, these are non-transferable and indivisible; they belong to the four-directional Sangha of those who have come and those who have not yet come.' And in the Vinaya commentary it is stated: 'While he is alive, it is personal; upon his death, it is Sangha property.' Even requisites set aside there without being given to others belong to the Sangha. If it is the property of two and undivided, when one dies, the other is the owner. The same method applies even if it is the property of many; when all die, it becomes Sangha property.

ဧတ္ထ စ ယံ တတ္ထ ဂရုဘဏ္ဍ’န္တိ အာဒီသု ဂရုဘဏ္ဍံ နာမ ရာသိဝသေန ပဉ္စဝိဓံ, သရူပဝသေန ပန ပဉ္စဝီသတိဝိဓံ ဟောတိ, တသ္မာ မတကသန္တကဘူတဿာပိ ဝိဟာရဿ ဂရုဘဏ္ဍဘာဝေါ ဝေဒိတဗ္ဗော, တေနာဟ အဋ္ဌကထာယံ ‘‘ယံ တတ္ထ လဟုဘဏ္ဍံ ယံ တတ္ထ ဂရုဘဏ္ဍ’’န္တိ.

And here, in phrases such as 'whatever heavy goods are there,' heavy goods are of five kinds by way of category, but twenty-five kinds by way of characteristic. Therefore, even a monastery that has become the property of a deceased person should be understood as being heavy goods. Therefore, the commentary states: 'Whatever light goods are there, whatever heavy goods are there.'

ဣတိ ပဉ္စဟိ ရာသီဟိ, ပဉ္စနိမ္မလလောစနော;

ပဉ္စဝီသဝိဓံ နာထော, ဂရုဘဏ္ဍံ ပကာသယီတိ.

Thus, in five categories, the Lord, the one with five stainless eyes, declared the heavy goods to be of twenty-five kinds.

ဧတ္ထ ဝိဟာရဿ ဂရုဘဏ္ဍဘာဝေါ ဝေဒိတဗ္ဗော. အယံ ဒုတိယပဉှေ ဝိဿဇ္ဇနာ.

Here, the nature of the monastery as heavy goods should be understood. This is the answer to the second question.

အယံ ဟံသာဝတိယာ ပါမောက္ခမဟာထေရာနံ ဝိဿဇ္ဇနာ. ရာမညရဋ္ဌဝါသိနော ပန မဟာထေရာ ပုဂ္ဂလိကဘာဝေနာပိ ပဋိဂ္ဂဟေတဗ္ဗမေဝါတိ ဝဒန္တိ, တထာ ဇံမာယရဋ္ဌဝါသိနောပိ မဟာထေရာ, တထာ သူနာပရန္တရဋ္ဌဝါသိနောပိ မဟာထေရာ တထာ ဣသိနဂရဝါသိနောပိ မဟာထေရာ ပုဂ္ဂလိကဘာဝေန ပဋိဂ္ဂဟဏေ ဒေါသော နတ္ထီ’တိ ဝဒန္တိ တေသံ မဟာထေရာနံ အယမဓိပ္ပာယော လာဘသီမာနာမေသာ နေဝ သမ္မာသမ္ဗုဒ္ဓေန အနုညာတာ. န ဓမ္မသင်္ဂါဟကတ္ထေရေဟိပိ ဌပိတာ. အပိ စ ခေါ ပုညတ္ထိကေဟိ လာဘဒါယကေဟိ ဌပိတာ တသ္မာ ပုညတ္ထိကာ ရာဇရာဇမဟာမတ္တာဒယော ဝိဟာရံ ကာရာပေတွာ တဿ ဝိဟာရဿ လာဘတ္ထာယ ပဒေသံ ပရိစ္ဆိန္ဒိတွာ ဌပေန္တိ ‘‘ယံ ဧတ္ထန္တရေ ဥပ္ပဇ္ဇတိ, တံ သဗ္ဗံ အမှာကံ ဝိဟာရဿ ဒေမာ’’တိ. တံ ပန ဝိဟာရံ အတ္တနော ရုစိတဿ ယဿကဿစိ ပုဂ္ဂလဿ ‘‘ဣမံ ဝိဟာရံ တုယှံ ဒမ္မိ, တဝ ဝိဟာရော ဟောတူ’’တိဝါ အတ္တနော ရုစိယာ ဒေတိ သောပိ ပုဂ္ဂလော ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပဉ္စလေဏာနိ ဝိဟာရ’’န္တိ အာဒိနာ အနုညာတဝိဟာရမေဝ ပဋိဂ္ဂဏှာတိ, ဘဂဝတော အနုညာတဝိဟာရမတ္တဿေဝ ပဋိဂ္ဂဟိတတ္တာတိ. တသ္မိံ ဝိဟာရေ ခေတ္တဝတ္ထာဒီနိ အတ္ထီတိ စေ. ‘‘ခေတ္တဝတ္ထုပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ အာဒိနာ ယံ ခေတ္တာဒိဝတ္ထုပဋိဂ္ဂဟဏံ ပဋိက္ခိတ္တံ, တဿ ခေတ္တာဒိဝတ္ထုဿ အပ္ပဋိဂ္ဂဟိတတ္တာ ဝိဟာရမတ္တမေဝ ဟိ ပဋိဂ္ဂဟိတေ တပ္ပဋိဗဒ္ဓါ ခေတ္တာဒိဝတ္ထုသ္မိံ ဥပ္ပန္နစီဝရ ပိဏ္ဍပါတဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာပိ [Pg.43] တဿေဝ ပုဂ္ဂလဿ ကပ္ပိယဘာဝေနေဝ ပဝတ္တန္တိ, ပုဂ္ဂလဿ ပဋိဂ္ဂဟဏေ ဝါ ပရိဘုတ္တေ ဝါ ဒေါသော နတ္ထိ, ဘဂဝတာ ဧဝ အနုညာတဿ ကပ္ပိယပစ္စယဿ ပရိဘုဉ္ဇိတတ္တာ. သုတ္တံ အာဟရာတိ စေ, ‘‘အနုဇာနာမိ ဘိက္ခဝေ သဗ္ဗံ ပါသာဒပရိဘောဂ’’န္တိ. နနု စ ဝိသာခါ မိဂါရမာတာ သံဃဿေဝ အတ္ထာယ သာဠိန္ဒံ ပါသာဒံ ဟတ္ထိနခကန္တိ. သစ္စံ, တထာပိ ပုဂ္ဂလော သံဃပရိယာပန္နော သံဃဿ ပါသာဒပရိဘောဂေ အနုညာတေ တဒန္တောဂဓဿပိ ပုဂ္ဂလဿ အနုညာတမေဝ ဟောတိ. အညထာ ပုဂ္ဂလေ အန္တောဝိဟာရေ နိသိန္နောယေဝ သံဃော တသ္မိံ ယေဝ ဝိဟာရသီမေ ကမ္မံ ကရောန္တောပိ ကမ္မကောပေါ န ဘဝေယျ, အဝဂ္ဂါရဟတ္တာတိ ဝက္ခတိ စ သာရတ္ထဒီပနိယံ ‘‘အနုဇာနာမိ ဘိက္ခဝေ သဗ္ဗံ ပါသာဒပရိဘောဂ’’န္တိ ဝစနတော ပုဂ္ဂလိကေပိ သေနာသနေ သေ နာသနပရိဘောဂဝသေန နိယမိတံ သုဝဏ္ဏဃဋာဒိကံ ပရိဘုဉ္ဇိတုံ ဝဋ္ဋမာနမ္ပိ ကေဝလံ အတ္တနော သန္တကံ ကတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတီ’’တိ, ဣမိနာပိ ဝစနေန ပုဂ္ဂလိကဝိဟာရဿပိ သဗ္ဗကပ္ပိယဘာဝေါ ဝိညာယတိ ‘‘အနုဇာနာမိ ဘိက္ခဝေ သဗ္ဗံ ပါသာဒပရိဘောဂ’’န္တိ ဉာပကဿ ဒဿနတော. သုဝဏ္ဏဃဋာဒိကန္တိ ဧတ္ထ အာဒိသဒ္ဒေါ မရိယာဒတ္ထော, ပကာရတ္ထော ဝါ, တေန ရဇတဟာရကူဋ-ဇာတိဖလိကာဒီနိ အကပ္ပိယဃဋာနိ သုဝဏ္ဏရဇတဟာရကူဋ ဇာတိဖလိကာဒိဘာဇနသရဝါဒီနိ စ သေနာသနပရိက္ခာရာနိ သင်္ဂဏှာတိ, တာနိ ဘိက္ခုဿ ပရိက္ခာရဘာဝေန န ဝဋ္ဋန္တိ တထာ ဒါသိဒါသဂေါမဟိံသာပိ, တထာ ခေတ္တာဒိဝတ္ထုမ္ပိ ဘိက္ခုဿ အတ္တနော သန္တကဘာဝေန ပဋိဂ္ဂဟေတုံ န ဝဋ္ဋန္တိ, ဝိဟာရဿ ပန ပဋိသေဓေတဗ္ဗံ နတ္ထိ, သဗ္ဗသဒ္ဒဿ ဒဿနတော တေနေဝါဟ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ ‘‘သေနာသနေ ပန ဒွါရကဝါဋ ဝါတပါနကဝါဋာဒီသု သဗ္ဗံ ရတနမယမ္ပိ ဝဏ္ဏမဋ္ဌကမ္မံ ဝဋ္ဋတိ. သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ နတ္ထိ အညတြ ဝိရုဒ္ဓသေနာသနာ’’တိ, ဣမိနာ ဌပေတွာ’ဂါမဉ္စ ဂါမူပစာရဉ္စာ’တိ ဧတ္ထ ဝိရုဒ္ဓသေနာသနံ ဌပေတွာ သဗ္ဗကပ္ပိယာကပ္ပိယံ ဝိဟာရဿ ကပ္ပတိ, ကိဉ္စိအပ္ပမတ္တကမ္ပိ ပဋိသေဓေတဗ္ဗံ နာမ နတ္ထီတိ ဝိညာယတိ, တေနေဝါဟ ဝိနယဝိနိစ္ဆယေ.

This is the answer of the chief elders of Haṃsāvatī. The elders residing in the Rāmañña country, however, say that it is indeed permissible to accept it even as personal property. Likewise, the elders residing in the Jammāya country, the elders residing in the Sūnāparanta country, and the elders residing in Isinagara say that there is no fault in personal acceptance. This is the intention of those elders: these boundaries of gains were not permitted by the Perfectly Self-Enlightened One, nor were they established by the elders who compiled the Dhamma. Rather, they were established by merit-seekers and donors of gains. Thus, merit-seekers such as kings and royal ministers, having had a monastery built, demarcate a region for the gain of that monastery, declaring: "Whatever arises within this boundary, we give it all to our monastery." Then, one gives that monastery to any individual of one's liking, saying, "I give this monastery to you, may it be your monastery." That individual, for his part, accepts only the kind of monastery permitted by the rule beginning, "I allow, bhikkhus, five kinds of dwellings...," because only a monastery permitted by the Blessed One has been accepted. If it is said that there are fields, lands, and so on in that monastery, since the acceptance of fields, lands, and so on—which is rejected by such rules as, "He is to refrain from accepting fields and lands"—has not been done, and only the monastery itself has been accepted, then the robes, almsfood, medicines for the sick, and requisites that arise from the fields, lands, and so on connected to it, also become allowable for that individual. There is no fault in the individual's acceptance or use, because what is used is an allowable requisite permitted by the Blessed One himself. If one cites the Sutta, 'Bhikkhus, I allow all use of a dwelling,' and objects, 'But did not Visākhā Migāramātā offer the gabled Sāḷinda mansion for the sake of the Sangha?' That is true, yet when the use of a dwelling is permitted for the Sangha, it is also permitted for the individual who is included therein. Otherwise, when the Sangha performs a formal act within that very monastery boundary while an individual is seated inside, the act would not be invalid, because he is not considered excluded from the group. And it will be said in the Sāratthadīpanī: 'Based on the allowance, "Bhikkhus, I permit all use of a dwelling," even in a personal lodging, it is proper to use golden pots and the like that are designated for use as furnishings, but it is not proper to use them after making them one's own personal property.' By this statement also, it is understood that everything in a personal monastery is allowable, due to the indication given by, 'Bhikkhus, I permit all use of a dwelling.' Here, in 'golden pots, etc.', the word 'etc.' has the sense of limitation or of kind. Thereby it includes unallowable vessels such as those of silver, with jeweled finials, and of crystal, and also lodging requisites such as bowls and dishes made of gold, silver, with jeweled finials, and of crystal. These are not proper for a bhikkhu as requisites, just as male and female slaves, cattle and buffaloes, and fields and lands are not proper for a bhikkhu to accept as his own property. For a monastery, however, there is nothing to be prohibited; this applies to every item. Therefore it is said in the Samantapāsādikā, the Vinaya commentary: 'In a lodging, on doors, window-shutters, and so on, all work with jewels and even polished plaster is proper. In a lodging, nothing is to be prohibited except an unsuitable lodging.' By this, it is understood that, excluding an unsuitable lodging—which here means 'excluding a village and a village precinct'—everything, whether allowable or unallowable, is permissible for a monastery; not even the slightest thing is to be prohibited. Therefore it is said in the Vinayavinicchaya:

‘‘ခေတ္တဝတ္ထု တဠာကံဝါ, ဒေမ ဂေါအဇိကာဒိကံ;

ဝိဟာရဿာတိ ဝုတ္တေပိ, နိသေဓေတုံ န ဝဋ္ဋတီ’’တိ.

"Even when it is said, 'We give a field, a building site, a pond, or cattle, goats, and the like to the monastery,' it is not proper to refuse it."

နနုစ [Pg.44] ဝိဟာရဿ ဒေမာတိ သံဃိကဝိဟာရံ သန္ဓာယ ဝုတ္တန္တိ ဝိမတိဝိနောဒနိယံ ဝုတ္တန္တိ. ဝုတ္တံ ဧတ္ထ ဟိ အာစရိယဿအဓိပ္ပာယေန ဘဝိတဗ္ဗံ ‘‘ခေတ္တဝတ္တာဒီနိပုဂ္ဂလိကဝိဟာရဿ ဒေမာ’’တိ ဝုတ္တေ ‘‘န ကပ္ပတိ ဥပါသကာ’’တိ ပဋိက္ခိပိတဗ္ဗံ. ကသ္မာ ပုဂ္ဂလော တဿ ဝိဟာရဿ သာမိ, ဝိဟာရဿ ဒိန္နေ ပုဂ္ဂလဿ ဒိန္နမေဝ ဟောတိ, ဧဝံ သတိ စ ‘‘ခေတ္တဝတ္ထုပဋိဂ္ဂဟဏာ ပဋိဝိရတော ဟောတီ’’တိ အာဒိနာ ဝုတ္တသိက္ခာပဒေန ကာရေတဗ္ဗတံ အာပဇ္ဇတိ. သံဃိကဝိဟာရဿ ပန န ပဋိက္ခိပိတဗ္ဗံ. ကသ္မာ သော ပုဂ္ဂလော တဿ သံဃိကဝိဟာရဿ အနိဿရော. စာတုဒ္ဒိသံ သံဃံ ဥဒ္ဒိဿ ဒိန္နံ ယံကိဉ္စိ ခုဒ္ဒကံ ဝါ မဟန္တံ ဝါ ပဒေသံ အစ္ဆိန္ဒိတွာ ဂဏှန္တဿပိ ပါရာဇိကော န ဟောတိ, သဗ္ဗဿေဝ စာတုဒ္ဒိသိကဿ သံဃဿ ဓုရနိက္ခေပဿ အသမ္ဘဝတော တသ္မာ သံဃိကဝိဟာရဿ ဒိန္နေ ပဋိက္ခိတ္တေ သံဃဿ လာဘန္တရာယကရော ဟောတီတိ. ဣမမေဝတ္ထံ သန္ဓာယ ဝိဟာရဿ ဒေမာတိ သံဃိကဝိဟာရံ သန္ဓာယ ဝုတ္တ’န္တိ ဝုတ္တံ ဘဝေယျ, န ပုဂ္ဂလိကဘာဝေနာပိ ပဋိဂ္ဂဟေတဗ္ဗန္တိ. ဧဝဉ္စ သတိ သာမိကာနံ ဓုရနိက္ခေပေနာ’တိ ဧတ္ထ ဧကဿ သန္တကေ တဠာကေ ခေတ္တေ စ ဇာတေ တဿေဝ ဓုရနိက္ခေပေန ပါရာဇိကံ. ယဒိ ပန တံ တဠာကံ သဗ္ဗသာဓာရဏံ, ခေတ္တာနိ ပါဋိပုဂ္ဂလိကာနိ, တဿ စ ဓုရနိက္ခေပေ အဝဟာရော. အထ ခေတ္တာနိပိ သဗ္ဗသာဓာရဏာနိ, သဗ္ဗေသံ ဓုရနိက္ခေပေယေဝ ပါရာဇိကံ, နာသတီတိ ဒဋ္ဌဗ္ဗန္တိ ဝိမတိဝိနောဒနိယံ ဝုတ္တဝစနေန အဝိရောဓော သိယာ, တထာ ဟိ ခေတ္တဝတ္ထာဒိသဟိတဿ ဝိဟာရဿ ပုဂ္ဂလိကဘာဝေန အကပ္ပိယေ သတိ. ကထံ ပုဂ္ဂလဿ ခေတ္တဝတ္ထာဒိကမာရဗ္ဘ အဘိယုဉ္ဇဘာဝေါ ဘဝေယျ, ဧဝဉ္စ ပန ဝဒေယျ ‘‘ဓုရံ နိက္ခိပတီတိ ဧတ္ထ ဧကဿ သန္တကေ တဠာကေ ခေတ္တေ စာတိဧတ္ထ ဂိဟိသန္တကမေဝ သန္ဓာယ ဝုတ္တ’’န္တိ. တထာပိ န ဝတ္တဗ္ဗံ. ကသ္မာ ‘‘ဓုရံ နိက္ခိပတီတိ ယဒါ ပန သာမိကော အယံ ထဒ္ဓေါ ကက္ခဠော, ဇီဝိတဗြဟ္မစရိယန္တရာယမ္ပိ မေ ကရေယျ, အလံ ဒါနိ မယှံ ဣမိနာ’’တိ ပဒဿ ဒိဿနတော တေနေဝ ‘‘ခေတ္တာနိ ပါဋိပုဂ္ဂလိကာနိ, တဿ စ ဓုရနိက္ခေပေ’’တိ ဝိမတိဝိနောဒနိယံ ဝုတ္တံ. တထာ ‘‘အနုဇာနာမိ ဘိက္ခဝေ သဗ္ဗံ ပါသာဒပရိဘောဂ’’န္တိ ဝစနတော ပုဂ္ဂလိကေပိ သေနာသနေ သေနာသနပရိဘောဂဝသေန နိယမိတံ သုဝဏ္ဏဃဋာဒိကံ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋမာနမ္ပိ ကေဝလံ အတ္တနော သန္တကံ ကတွာ ပရိဘုဉ္ဇိတုံ န ဝဋ္ဋတီ’’တိ သာရတ္ထဒီပနိယံ ဝုတ္တ ဝစနေနာပိ အဝိရောဓော သိယာ, တထာ ‘‘သေနာသနေ ကိဉ္စိ ပဋိသေဓေတဗ္ဗံ [Pg.45] နတ္ထိ အညတြ ဝိရုဒ္ဓသေနာသနနာ’’တိ အဋ္ဌကထာဝစနေနာပိ သံသန္ဒမေဝ. တထာ ‘‘ယံ ဘိက္ခဝေ မယာ ဣဒံ န ကပ္ပတီတိ အပ္ပဋိက္ခိတ္တံ, တံ စေ ကပ္ပိယံ အနုလောမေတိ, အကပ္ပိယံ ပဋိဗာဟတိ, တံ ဝေါ ကပ္ပတီ’’တိ ဣမိနာ သုတ္တာနုလောမေနပိသံန္ဒမေဝ. ကထံ ‘‘အနုဇာနာမိ ဘိက္ခဝေ ပဉ္စလေဏာနိ ဝိဟာရန္တျာ’’ဒိနာ အနုညာတဝိဟာရဿ ပဋိဂ္ဂဟိတတ္ထာ. တပ္ပဋိဗဒ္ဓစီဝရာဒိကပ္ပိယပစ္စယဿေဝ ပရိဘုဉ္ဇိတတ္တာ စ ဝိဟာရပိဏ္ဍပါတဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာပိ ဘိက္ခုဿ သဗ္ဗကပ္ပိယာ ကပ္ပိယာနုလောမာ စ ဟောန္တိ. ဧဝံ သုတ္တသုတ္တာနုလောမအာစရိယဝါဒအတ္တနောမတီဟိ သံသန္ဒနတော အညဒတ္ထု ဂင်္ဂေါဒကေန ယမုနောဒကံ ဝိယ ခေတ္တဝတ္ထာဒိသဟိတဝိဟာရော ပုဂ္ဂလိကဘာဝေနာပိ ပဋိဂ္ဂဟေတဗ္ဗောတိ ကပ္ပိယာ ကပ္ပိယာနိ ဝိနယကောဝိဒေဟိ ဒဋ္ဌဗ္ဗော. အယံ ဣသိနဂရဝါသီနံ မဟာထေရာနံ သမာနဝိဿဇ္ဇနာ.

Is it not that the phrase 'we give to the monastery' refers to a monastery belonging to the Sangha, as stated in the Vimativinodanī? Here, it should be according to the teacher’s intention: if someone says, 'I give a field, grounds, etc., belonging to a personal monastery,' it should be rejected with the words, 'It is not allowable, lay follower.' Why? Because the individual is the owner of that monastery. When the monastery is given, it is as if it is given to the individual himself. In such a case, the training rule beginning, 'He abstains from accepting fields and grounds,' would be violated. However, a monastery belonging to the Sangha should not be rejected. Why? Because that individual has no authority over that monastery. Even if someone seizes and takes any small or large portion of what has been given for the Sangha of the four directions, it does not amount to a pārājika offense, since it is impossible for the entire Sangha of the four directions to relinquish responsibility. Therefore, if a monastery belonging to the Sangha is given and then rejected, it creates an obstacle to the Sangha’s gain. For this reason, it may have been said that the phrase 'we give to the monastery' refers to a monastery belonging to the Sangha, and that it should not be accepted as personal property. Thus, in the phrase 'by the relinquishment of the owners,' if a pond or field has arisen in the possession of a single person, a pārājika offense is incurred by that person’s relinquishment. But if the pond is common to all and the fields belong to individuals, then by his relinquishment, it constitutes misappropriation. If the fields are also common to all, then a pārājika offense results only from the relinquishment by all—otherwise not. This should be understood. Thus there would be no contradiction with the statement in the Vimativinodanī. For when a monastery along with fields and grounds is not allowable as personal property, how could an individual be held accountable for the fields and grounds? One might argue, 'The phrase "relinquishes the burden" here refers only to what belongs to a householder.' Even so, it should not be said. Why? Because the passage 'relinquishes the burden' is seen: 'When the owner is stubborn and harsh, even threatening my life and holy practice, enough of this for me now.' Thus, the Vimativinodanī states, 'The fields belong to individuals, and by his relinquishment...' Similarly, there would be no contradiction with the statement in the Sāratthadīpanī: 'From "Monks, I allow all use of a dwelling," it follows that even in a personal lodging, while one may use designated furnishings such as golden pots, it is not proper to take such things as personal possessions and then use them.' Likewise, the commentary statement 'There is nothing to be rejected in a lodging except an incompatible lodging' also aligns with this. Similarly, the Sutta principle 'Monks, what I have not prohibited as unallowable—if it conforms to what is allowable and obstructs what is unallowable—that is allowable for you' also harmonizes. How so? Because a monastery is accepted on the authority of the allowance beginning, 'Monks, I allow five kinds of dwellings...' and because of using the allowable requisites connected with it, such as robes, the requisites of the monastery, almsfood, and medicines for the sick are all allowable for a monk and conform to what is allowable. Thus, by harmonizing the Suttas, the Sutta principles, the teachers' doctrines, and one's own opinion, just as the water of the Ganges mixes with the water of the Yamunā, it must be understood by those skilled in the Vinaya that a monastery along with fields and grounds may also be accepted as a personal possession; this is an allowable matter. This is the collective answer of the great elders residing in Isinagara.

‘‘ယေ စ ဇနာ ဂရုဘဏ္ဍံ သံဝိဓာယ အဝဟရုံ. ဓုရနိက္ခေပေါ စ ဟောတိ, ပါရာဇိကမနာပန္နာ, ပဉှာမေသာ ကုသလေဟိ စိန္တိတာ’’တိ.

And those people who, having conspired about heavy goods, misappropriated them, and there was a relinquishment of responsibility: they have not incurred a pārājika offense. This question has been considered by the skilled.

အယံ ပဉှာ သံဃိကဘူမိထေနကေ ဘိက္ခု သန္ဓာယ ဝုတ္တာ, တတ္ထ ဟိ ပစ္စုပ္ပန္နသံဃဿ ဓုရနိက္ခေပေန စာတုဒ္ဒိသိကသံဃဿ ဓုရနိက္ခေပါဘာဝတော အဝဟာရော နတ္ထီတိ. အယံ လာဘသိမာယ ဝိစာရဏာ.

This question was spoken in reference to a monk who was a thief of land belonging to the Sangha. There, since a relinquishment of responsibility by the presently assembled Sangha does not entail a relinquishment of responsibility by the Sangha of the four directions, there is no misappropriation. This is the investigation concerning the boundary of gains.

ဂါမသီမာနိဂမသီမာနဂရသီမာ ပန ပါကဋာယေဝ. တာသံ ပန ဝိသေသော ဧဝံ ဝေဒိတဗ္ဗော ယသ္မိံ ပန ပဒေသေ အာပဏမေဝ အတ္ထိ, န ပါကာရပရိက္ခိတ္တံ ပါကာရပရိက္ခိတ္တမေဝ ဝါ အတ္ထိ န အာပဏံ အယံ ပဒေသော ဂါမော နာမ. ယသ္မိံ ပန ဋ္ဌာနေ ဂါမောယေဝ အတ္ထိ, န ပန အာပဏပါကာရာ သန္တိ, အယံ ပဒေသော နိဂမော နာမ. ယတ္ထ ပန အာပဏမ္ပိ အတ္ထိ ပါကာရပရိက္ခိတ္တမ္ပိ, အယံ ပဒေသော နဂရံ နာမ. အယံ ပဒေသော နာဂါရဝန္တိ ဧတ္ထာတိ ဝစနတ္ထေန ရာဇူနံ ဝါ မဟာမတ္တာနံ ဝါ နိဝါသနယောဂျဋ္ဌာနတ္တာ နဂရန္တိ ဝုစ္စတိ. လောကိယသတ္ထေ ပန.

The boundaries of villages, towns, and cities, however, are clearly evident. The distinction among them should be understood as follows: In a place where there is only a marketplace and no surrounding wall, or where there is a surrounding wall but no marketplace, this place is called a village. In a place where there is only a village and no marketplace or surrounding walls, this place is called a town. Where there is both a marketplace and a surrounding wall, this place is called a city. This place is called a city (`nagara`) because it is a place suitable as a residence for kings or great ministers, from the meaning of the expression `nāgāravanti`. In worldly texts, however:

‘‘ဝိစိတ္တဒေဝါယတနံ, ပါသာဒါပဏမန္ဒိရံ;

နဂရံ ဒဿယေ ဝိဒွါ, ရာဇမဂ္ဂေါ ပသောဘိတ’’န္တိ.

“The wise one should display a city with diverse divine shrines, palatial buildings, shops, and halls, and a royal road that is well-decorated.”

ဝုတ္တံ. ဧဝံ ဂါမနိဂမနဂရာနံ ဝိသေသံ ဉတွာ ဂါမောယေဝ ဂါမသီမာ, နိဂမောယေဝ နိဂမသီမာ, နဂရမေဝ နဂရသီမာတိ တာသံ ဝစနတ္ထော ဝေဒိတဗ္ဗော. တတ္ထ ယံ ပဒေသံ အသမ္မတာယ ဘိက္ခဝေ သီမာယ အဌပိတာယ ယံ [Pg.46] ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ, ယာ တဿ ဂါမဿ ဝါ ဂါမသီမာ နိဂမဿ ဝါ နိဂမသီမာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’တိ အနုညာတံ, တသ္မိံ ပဒေသေ သဗ္ဗောပိ ဝါ ဂါမပဒေသော. ယမ္ပိ ဧကသ္မိံယေဝ ဂါမခေတ္တေ ဧကံ ပဒေသံ ‘‘အယံ ဝိသုံ ဂါမော ဟောတူ’’တိ ပရိစ္ဆိန္ဒိတွာ ရာဇာ ကဿစိ ဒေတိ သောပိ ဝိသုံဂါမသီမာ ဟောတိယေဝ တသ္မာ သာ စ ဣတရာ စ ပကတိဂါမနဂရနိဂမသီမာ ဗဒ္ဓသီမာသဒိသာယေဝ ဟောန္တိ. ကေဝလံ ပန တိစီဝရဝိပ္ပဝါသပရိဟာရံ န လဘန္တိ. ဧတ္ထ စ အပရေ ဧဝံ ဝဒန္တိ, ‘‘ရာဇာ ပသေနဒီကောသလာဒယော ပေါက္ခရသာတိပဘုတီနံ ဒက္ခိဏောဒကပါတနဝသေန ဒေန္တိ ဝိယ ဗြဟ္မဒေယျဝသေန ဒိန္နမေဝ ဝိသုံ ဂါမသီမာ ဟောတိ, န အာယမတ္တဿ, ဆေဇ္ဇဘေဇ္ဇဿ အနိဿရတ္တာ’’တိ တံ န ပနေဝံ ဒဋ္ဌဗ္ဗံ, ဆေဇ္ဇဘေဇ္ဇဿ ရာဇာရဟတ္တာ တထာ ဟိ လောကဝေါဟာရသင်္ကေတဝသေန အယံ ပဒေသော ဣမဿ ဂါမဿ ပရိစ္ဆေဒေါ’’တိ ဣဿရေဟိ ကတပရိစ္ဆိန္နမေဝ ပမာဏံ ဟောတိ. ယဒိ ဆေဇ္ဇဘေဇ္ဇကရော ဘဝေယျ, ရာဇာတွေဝ သင်္ချံ ဂစ္ဆတိ. သောပိ ဂါမဒေသော နဂရရဇ္ဇသီမာ ဘဝေယျ, န ပန ဂါမသီမာမတ္တမေဝ, တေနေဝါဟ သမန္တပါသာဒိကာယ ဝိနယဋ္ဌကထာယ ‘‘ယတ္တကေ ပဒေသေ တဿ ဂါမဿ ဂါမဘောဇကာ ဗလိံ လဘန္တိ, သော ပဒေသော အပ္ပော ဝါ ဟောတု မဟန္တော ဝါ, ဂါမသီမာတွေဝ သင်္ချံ ဂစ္ဆတိ. နဂရနိဂမသီမာသုပိ ဧသေဝ နယော’’တိ. အယံ ဂါမ နိဂမနဂရသီမာနံ ဝိစာရဏာ.

It is said. Having thus understood the distinction between villages, market towns, and cities, the meaning of their statements should be understood as follows: the village boundary is just the village itself, the market town boundary is just the market town itself, and the city boundary is just the city itself. Therein, it was permitted: 'O monks, in a place where a boundary has not been established by agreement, depending on whatever village or market town one dwells, whatever is the village boundary of that village or the market town boundary of that market town, this is a common residence, one Uposatha.' In that place, the entire village area is included. Even if, within a single village field, a portion is demarcated by the king and given to someone with the declaration, 'Let this be a separate village,' that too becomes a separate village boundary. Therefore, both this and the natural village, city, and market town boundaries are like fixed boundaries. However, they do not gain exemption from the rule of not being separated from the three robes. Here, others say: 'Kings like Pasenadi of Kosala grant land to people like Pokkharasāti by way of pouring the water of donation as a brahmadeya gift. Thus, only what is given as a brahmadeya becomes a separate village boundary, not what is given merely for its revenue, because it is not subject to division or alteration.' But this should not be seen in that way, for division and alteration are the king's prerogative. Indeed, by worldly convention and agreement, whatever is demarcated by the rulers as ‘this area is the boundary of this village’ is the standard. If one had the power to divide and alter, he would be counted as a king. That portion of the village would belong to the city and kingdom's boundary, not merely the village boundary. Therefore, the Samantapāsādikā, the commentary on the Vinaya, states: 'Whatever area the village headmen collect taxes from, whether small or large, is counted as the village boundary. The same applies to the boundaries of cities and market towns.' This is the analysis of village, market town, and city boundaries.

အဗ္ဘန္တရသီမာ နာမ ယံ ပဋပဒေသံ အဂါမကေ ဘိက္ခဝေ အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’တိ အနုညာတာ အဗ္ဘန္တရသီမာ နာမ. တတ္ထ သမန္တာ သတ္တဗ္ဘန္တရာတိ ယသ္မိံ ဝိဉ္ဈာဋဝိသဒိသေ အရညေ ဘိက္ခု ဝသတိ, အထဿ ဌိတောကာသတော သမန္တာ ပုရတ္ထိမာယ သတ္တဗ္ဘန္တရာ ပစ္ဆိမာယ သတ္တဗ္ဘန္တရာ ဒက္ခိဏာယ သတ္တဗ္ဘန္တရာ ဥတ္တရာယ သတ္တဗ္ဘန္တရာတိ သမန္တာ သတ္တဗ္ဘန္တရာ. ဝိနိဗ္ဗေဓေန စုဒ္ဒသာ တိ ပုရတ္ထိမပစ္ဆိမဝသေန စုဒ္ဒသဗ္ဘန္တရာ, ဒက္ခိဏုတ္တရဝသေနပိ စုဒ္ဒသဗ္ဘန္တရာတိ ဧဝံ နိဗ္ဗေဓေန စုဒ္ဒသ စုဒ္ဒသ ကတွာ သမန္တာ အဋ္ဌဝီသတိ အဗ္ဘန္တရာ ဟောန္တိ. ဧတ္ထ စ ဧကံ အဗ္ဘန္တရံ အဋ္ဌဝီသတိ ဟတ္ထပ္ပမာဏံ ဟောတိ, တသ္မာ ပုရတ္ထိမာယ သတ္တဗ္ဘန္တရေ ဆန္နဝုတိသတဟတ္ထပ္ပမာဏံ ဟောတိ, ဧဝံ ဒက္ခိဏုတ္တရပစ္ဆိမေသုပီတိ သဗ္ဗံ သမ္ပိဏ္ဍေတွာ စတုရာသီတိသတ္တသတဟတ္ထပ္ပမာဏံ [Pg.47] ဟောတိ. ပရိမဏ္ဍလဝသေန ပန သဗ္ဗံ ဆသတ္တတိဧကသတုတ္တရာနိ စ ဧကံ သဟဿဉ္စ ဟောတိ. ပကတိအယနဝသေန မိနိတေ ပန –

The inner boundary is so called because it was permitted thus: 'O monks, in a villageless wilderness, a region extending seven abbhantaras all around is a common residence, one Uposatha.' Here, 'extending seven abbhantaras all around' means: In a wilderness area like the Viñjhāṭavi forest, where a monk resides, from his standing position, seven abbhantaras to the east, seven to the west, seven to the south, and seven to the north—this constitutes seven abbhantaras all around. By diameter, it is fourteen: fourteen abbhantaras from east to west, and likewise fourteen abbhantaras from south to north. Thus, the perimeter is twenty-eight abbhantaras. Here, one abbhantara measures twenty-eight hands. Therefore, seven abbhantaras to the east measure one hundred and ninety-six hands. The same applies to the south, north, and west. Combining all, the total measurement is seven hundred and eighty-four hands. Calculated as a circumference, the total comes to one thousand one hundred and seventy-six hands. Alternatively, when measured by the standard ayana method—

‘‘ပဉ္စဟတ္ထော မတော ဒဏ္ဍော, ဝီသဒဏ္ဍော ဥသဘော;

အထီတိဥသဘာ ဂါဝီ, စတုဂါဝီ ယောဇန’’န္တိ.

“A daṇḍa is considered five hands long; twenty daṇḍas make an usabha; eighty usabhas make a gāvuta; four gāvutas make a yojana.”

ဝုတ္တတ္တာ အယနဝသေန ဝိနိဗ္ဗေဓေ စုဒ္ဒသဗ္ဘန္တရေ ဒွေဟတ္ထာဓိကအဋ္ဌသတ္တတိ ဟောတိ. သဗ္ဗံ အဋ္ဌဝီသတိ အဗ္ဘန္တရံ သမ္ပိဏ္ဍေတွာ စတုဟတ္ထာဓိကဆပ္ပညာသုတ္တရ ဧကသတံ ဟောတိ. ပရိမဏ္ဍလဝသေန ပန ဆဟတ္ထာဓိကစတုတိံသုတ္တရဒွေသတာနိ ဟောန္တိ, ဥသဘဝသေန ပန ဝိနိဗ္ဗေဓေန စုဒ္ဒသ အဗ္ဘန္တရေ ဒွေဟိ ဦနာနိ စတ္တာရိ ဥသဘာနိ စ ဒွေရတနဉ္စ ဟောန္တိ. သဗ္ဗံ သမ္ပိဏ္ဍေတွာ အဋ္ဌဝီသတိယာ အဗ္ဘန္တရေ စတုရတနဉ္စ သောဠသ အယနာနိ အဓိကာနိ သတ္တ ဥသဘာနိ ဟောန္တိ. ပရိမဏ္ဍလဝသေန ပန ဆရတနဉ္စ စုဒ္ဒသအယနာနိ စ အဓိကာနိ ဧကာဒသ ဥသဘာနိ ဟောန္တိ. အယမေတ္ထ သာရတော ဝိနိစ္ဆယော. ကေစိ ပန အဗ္ဘန္တရသဒ္ဒံ ဟတ္ထရတနဝါစကံ ပရိကပ္ပေတွာ ဧဝံ ဝဒန္တိ မဇ္ဈေ ဌိတဿ သမန္တာ သတ္တ ဝိနိဗ္ဗေဓေန စုဒ္ဒသာ’တိ ဝုတ္တတ္တာ ပုရတ္ထိမာယ သတ္တ ဟတ္ထာ ဒက္ခိဏုတ္တရပစ္ဆိမေသုပိ သတ္တ သတ္တ ဟတ္ထာတိ ကတွာ ဧဝံ နိဗ္ဗေဓေန စုဒ္ဒသ ဟတ္ထာ ဟောန္တိ. သဗ္ဗံ သမ္ပိဏ္ဍေတွာ အဋ္ဌဝီသတိဟတ္ထံ အဗ္ဘန္တရန္တိ တံ တေသံ မတိမတ္တမေဝ, န သာရတော ပစ္စေတဗ္ဗံ. ကသ္မာ အဋ္ဌကထာယံ တတ္ထ ဧကံ အဗ္ဘန္တရံ အဋ္ဌဝီသတိဟတ္ထ’န္တိ ဝုတ္တတ္တာ. ယဒိ တေသံ မတေန သဗ္ဗံ သမ္ပိဏ္ဍေတွာ အဋ္ဌဝီသတိဟတ္ထဗ္ဘန္တရံ ဘဝေယျ, အဋ္ဌကထာယံ တတ္ထ အဗ္ဘန္တရံ နာမ အဋ္ဌဝီသတိဟတ္ထပ္ပမာဏံ ဟောတိ, မဇ္ဈေ ဌိတဿ သမန္တာ သတ္တဝိနိဗ္ဗေဓေန စုဒ္ဒသာ ဟောန္တီ’တိ ဝတ္တဗ္ဗံ ဘဝေယျ, န ပနေဝံ ဝုတ္တံ, တသ္မာ တံ တေသံ မတိမတ္တမေဝါတိ ဒဋ္ဌဗ္ဗံ. တတ္ထ အယဉှေတ္ထတ္ထော တတ္ထ တတ္ထာ’တိ နိဒ္ဓါရဏေ ဘုမ္မံ. ဧကန္တိ ဂဏနပရိစ္ဆေဒေါ. အဗ္ဘန္တရန္တိ ပရိစ္ဆိန္နနိဒ္ဒေသော, နိယမိတပရိဒီပနံ ဝါ. အဋ္ဌဝီသတိဟတ္ထပ္ပမာဏန္တိ ပရိစ္ဆိန္ဒိတဗ္ဗဓမ္မသမုဒါယနိဒ္ဒေသော တတ္ထ တေသု သမန္တာ သတ္တဗ္ဘန္တရေသု ဧကံ အဗ္ဘန္တရံ နာမ အဋ္ဌဝီသတိဟတ္ထပ္ပမာဏံ ဟောတီတိ အတ္ထော ဒဋ္ဌဗ္ဗော. ဧတ္ထ ပန သင်္ချာ ကထေတဗ္ဗာ. သာ ဒုဝိဓာ ပရိမာဏမိနနဝသေန. တတ္ထ ပရိမာဏ သင်္ချာ ဧဝံ ဝေဒိတဗ္ဗာ စတဿော မုဋ္ဌိယော ဧကော ကုဍုဝေါ. စတ္တာရော ကုဍုဝါ ဧကော ပတ္ထော, စတ္တာရော ပတ္ထာ ဧကော အာဠှကော. စတ္တာရော အာဠှကာ ဧကံ ဒေါဏံ, စတ္တာရိ ဒေါဏာနိ ဧကာ မာနိကာ. စတဿော မာနိကာ [Pg.48] ဧကာ ခါရီ. ဝီသတိ ခါရိကာ ဧကော ဝါဟော. တဒေဝ ဧကံ သကဋန္တိ သုတ္တနိပါတဋ္ဌကထာဒီသု ဝုတ္တံ. သာရတ္ထဒီပနိယံ ပန နဝ ဝါဟသဟဿာနီတိ ဧတ္ထ စတဿော မုဋ္ဌိယော ကုဍုဝေါ, စတ္တာရော ကုဍုဝါ ဧကော ပတ္ထော, စတ္တာရော ပတ္ထာ ဧကော အာဠှကော. စတ္တာရော အာဠှကာ ဧကံ ဒေါဏံ, စတ္တာရိ ဒေါဏာနိ ဧကာ မာနိကာ, စတ္တဿော မာနိကာ ဧကာ ခါရီ. ဝီသတိခါရိကာ ဧကော ဝါဟော. တဒေဝ ဧကံ သကဋန္တိ သုတ္တနိပါတဋ္ဌကထာဒီသု ဝုတ္တ’န္တိ ဝတွာ ‘‘ဣဓ ပန ဒွေ သကဋာနိ ဧကော ဝါဟောတိ ဝဒန္တီ’’တိ လိခိတံ ပစ္စန္တဝေါဟာရေန မိနိတေ ပန သဋ္ဌိသတံ ဧကော ဝါဟောတိ ရညော ဓမ္မာသောကဿ သူဝကာဟတသာလိယာ မိနိတေ ပန ပစ္စန္တဝေါဟာရေန ဝီသာဓိကတိသတံ ဟောတိ ဧကော ဝါဟောတိ ဝဒန္တိ. မိနန သင်္ချာ ပန ဧဝံ ဝေဒိတဗ္ဗာ. တထာ ဟိ –

As it is said, when measured by the ayana method, in the diameter of fourteen abbhantaras, it is seventy-eight units and two hands more. When all twenty-eight abbhantaras are combined, it is one hundred fifty-six units and four hands more. As a circumference, it is two hundred thirty-four units and six hands more. By the usabha method, in the diameter of fourteen abbhantaras, it is four usabhas less by two, and two ratanas. When all are combined, within the twenty-eight abbhantaras, it is seven usabhas plus sixteen ayanas and four ratanas. As a circumference, it is eleven usabhas plus fourteen ayanas and six ratanas. This is the essential determination here. Some, however, conceiving the word 'abbhantara' to mean a hand or a ratana, say thus: 'For one standing in the center, seven all around, by diameter fourteen.' Accordingly, they hold that it is seven hands to the east, and seven hands each to the south, north, and west, making fourteen hands by diameter. When all are combined, the abbhantara is twenty-eight hands. But this is merely their opinion and should not be accepted as authoritative. Why? Because the commentary states: 'There, one abbhantara is twenty-eight hands.' If, according to their view, when all are combined, the abbhantara were twenty-eight hands, then the commentary should have said: 'There, an abbhantara means a measure of twenty-eight hands; for one standing in the center, seven all around, by diameter fourteen.' But it does not say so. Therefore, this should be seen as merely their opinion. Herein, this is the meaning: `tattha` ('there') is a locative of specification. `ekaṃ` ('one') is a numerical determination. `abbhantaraṃ` is a designation of what is delimited, or a clarification of what is fixed. `aṭṭhavīsatihatthappamāṇaṃ` ('a measure of twenty-eight hands') is a designation of the collection of things to be measured. The meaning to be understood is: there, among those seven surrounding abbhantaras, one abbhantara is a measure of twenty-eight hands. Here, the numeration should be stated. It is twofold: by measures of capacity and of length. Therein, the numeration by capacity should be understood thus: Four fistfuls make one kuḍuva. Four kuḍuvas make one pattha. Four patthas make one āḷhaka. Four āḷhakas make one doṇa. Four doṇas make one mānikā. Four mānikās make one khārī. Twenty khārīs make one vāha. The same is called one cart-load—as stated in the Suttanipāta commentary and others. But in the Sāratthadīpanī, regarding 'nine thousand vāhas,' it is said: 'Four fistfuls make one kuḍuva, four kuḍuvas make one pattha, four patthas make one āḷhaka, four āḷhakas make one doṇa, four doṇas make one mānikā, four mānikās make one khārī, twenty khārīs make one vāha. The same is called one cart-load—as stated in the Suttanipāta commentary and others.' Having said this, it is written: 'But here they say two cart-loads make one vāha,' based on provincial usage. By frontier measure, one hundred and sixty make one vāha. For King Dhammāsoka’s Suvakāhata rice, by frontier measure, it is said to be three hundred and twenty per vāha. The numeration by length, however, should be understood as follows: For example—

‘‘ဆတ္တိံသ ပရမာဏူနံ, အဏုမတ္တန္တိ ဝုစ္စတိ;

ဆတ္တိံ သအဏုမတ္တံ, တဇ္ဇာရီတိ ပဝုစ္စတိ.

“Thirty-six atoms are called a minute particle; thirty-six minute particles are called a mote.”

ဆတ္တိံ သမတ္တာတဇ္ဇာရီ, ရထရေဏုပမာဏံ;

ဆတ္တိံသ ရထရေဏူ စ, ဧကာ လိက္ခာတိ ဝုစ္စတိ.

Thirty-six tajjārī are the measure of a rathareṇu; and thirty-six rathareṇu are called one likkhā.

သတ္တလိက္ခာ စ ဧကူကာ, သတ္တူကာ ဓညမာသကော;

သတ္တဓညင်္ဂုလိ ဧကာ, ဝိဒတ္ထိ ဒွါဒသင်္ဂုလိ.

Seven louse-eggs make one nit; seven nits make one barleycorn; seven barleycorns make one finger-width; twelve finger-widths make one span.

ဒွေ ဝိဒတ္ထိတု ရတနံ, သတ္တဟတ္ထံ ဧကယဋ္ဌိ;

ဝီသယဋ္ဌိတု ဥသဘံ, ဥသဘာသီတိ ဂါဝုတံ;

ဂါဝုတာနိ စတ္တာရိ, မေရုယောဇနန္တိ ဝုစ္စတီ’’တိ.

Two spans make a cubit; seven cubits make a staff; twenty staffs make an usabha; eighty usabhas are a gāvuta; four gāvutas are called a yojana of Meru, it is said.

ဝုတ္တတ္တာ ဧကာ ရဇော ပရမာဏု အတိသုခုမာ အစက္ခုဝိညေယျာ, သရီရမ္ပိ ဃနသေလမယံ သိနေရုပဗ္ဗတရာဇမ္ပိ ဝိနိဇ္ဈိတွာ ဂတာ. တဿာ ဆတ္တိံသပရိမာဏံ ဧကောအဏု တဇ္ဇာရိတဿ ဆတ္တိံသပရိမာဏံ ဧကာရထရေဏု. တဿာ ဆတ္တိံသပရိမာဏံ ဧကလိက္ခာ. သတ္တလိက္ခာ ဧကာ ဦကာ. သတ္တ ဦကာ ဧကံ ဓညံ. သတ္တဓညံ ဧကာ အင်္ဂုလိ, ဒွါဒသအင်္ဂုလိ ဧကာ ဝိဒတ္ထိ. ဒွေ ဝိဒတ္ထိ ဧကရတနံ. သတ္တဟတ္ထံ ဧကယဋ္ဌိ, ဝီသယဋ္ဌိ ဧကာ ဥသဘာ, အသီတိ ဥသဘာ ဂါဝုတံ. စတ္တာရိ ဂါဝုတာနိ မေရုယောဇနန္တိ ဝုစ္စတိ. တတ္ထ အဏုရဇော ကိဠဉ္ဇကုဋ္ဋဆိဒ္ဒါဒီသု ဝါတေ ပဟဋကာလေ သူရိယာလောကေသု ဒိဿတိ. တဇ္ဇာရီ ပန သကဋမဂ္ဂါဒီသု ဒက္ခိဏဝါမ ပဿာဒီသု ဒိဿတိ[Pg.49]. ရထရေဏု ပန တဿာ အလ္လီယနဋ္ဌာနေသု ဒိဿတိ. လိက္ခာ ပန အတိဩဠာရိကာ ပါကဋာ ဟောတိ. အယံ မေရုအယနဝသေန ဝုတ္တံ.

Thus, a single paramāṇu dust mote is extremely subtle, imperceptible to the eye, and capable of penetrating even a body of solid rock or the great Mount Sineru. Thirty-six of these make one aṇu. Thirty-six aṇu make one tajjāri. Thirty-six tajjāri make one rathareṇu. Thirty-six rathareṇu make one likkhā. Seven likkhā make one ūkā. Seven ūkā make one barleycorn. Seven barleycorns make one finger-width. Twelve finger-widths make one span. Two spans make one cubit. Seven cubits make one staff. Twenty staffs make one usabha. Eighty usabhas make one gāvuta. Four gāvutas are called a yojana of Meru. Herein, the aṇu-dust is seen in sunbeams when stirred by the wind in the crevices of mats, walls, and so forth. The tajjārī, however, is seen on cart-tracks, on the southern or northern sides, and so forth. The rathareṇu, however, is seen in places where it clings. The likkhā, however, being quite coarse, is clearly visible. This is stated according to the Meru system of measurement.

အပရမ္ပိ

Furthermore,

‘‘ဒသ ကေသာ ဧကတိလံ, ဆတိလံ ယဝကံ ဘဝေ;

စတုယဝဉ္စ အင်္ဂုလိ, ပဉ္စဒသ ဧကပါဒ’’န္တိ.

“Ten hairs make one sesame seed; six sesame seeds make one barley grain; four barley grains make one finger; fifteen fingers make one foot.”

ဝုတ္တတ္တာ ဒသ ကေသာ ဧကတိလံ နာမ. ဆတိလံ ဧကံ ယဝံ နာမ. စတုယဝံ ဧကော အင်္ဂုလိ နာမ. ပဉ္စဒသင်္ဂုလိယော ဧကော ပါဒေါတိ ဝုစ္စတိ. ဣဒံ တီသု ဝေဒေသု အာဂတဝသေန ဝုတ္တံ.

Thus, ten hairs are called one sesame seed. Six sesame seeds are called one barley grain. Four barley grains are called one finger-width. Fifteen finger-widths are called one foot. This is stated as it appears in the three Vedas.

အပရမ္ပိ

Furthermore,

‘‘ဒသ ကေသာ ဧကတိလံ, ဆတိလံ ယဝကံ ဘဝေ;

စတုယဝဉ္စ အင်္ဂုလိ, အဋ္ဌင်္ဂုလိ ဧကာ မုဋ္ဌိ, ရတနံ တိမုဋ္ဌိ ဘဝေ’’တိ.

“Ten hairs make one sesame seed; six sesame seeds make one barley grain; four barley grains make one finger-width; eight finger-widths make one fist; three fists make one cubit.”

ဝုတ္တတ္တာ ဒသကေသာ ဧကံ တိလံ နာမ. ဆတိလံ ဧကံ ယဝံ နာမ. စတုယဝံ ဧကာအင်္ဂုလိ နာမ. အဋ္ဌင်္ဂုလံ ဧကာမုဋ္ဌိ. တြိမုဋ္ဌိ ဧကရတနံ. ပဉ္စ ရတနာနိ ဧကောဒဏ္ဍော. ဝီသတိ ဒဏ္ဍာနိ ဧကောဥသဘော. အသီတိ ဥသဘာ ဧကာ ဂါဝီ. စတဿော ဂါဝိယော ဧကယောဇနန္တိ ဝုတ္တံ, တေနေဝါဟ.

Thus, ten hairs are called one sesame seed. Six sesame seeds are called one barley grain. Four barley grains are called one finger-width. Eight finger-widths make one fist. Three fists make one cubit. Five cubits make one rod. Twenty rods make one usabha. Eighty usabhas make one gāvī. Four gāvīs are said to be one yojana. Therefore, it is said:

‘‘ပဉ္စဟတ္ထော မတော ဒဏ္ဍော, ဝီသဒဏ္ဍော စ ဥသဘော;

အသီတိ ဥသဘာ ဂါဝီ, စတုဂါဝီ စ ယောဇန’’န္တိ.

“A rod is considered to be five hands; an usabha is twenty rods; a gāvī is eighty usabhas; and a yojana is four gāvīs.”

ဣဒံ ပကတိအယနဝသေန ဝုတ္တံ. စက္ကဝါဠအယနယောဇနဝသေန ပန

This is stated according to the natural system of measurement. But according to the system of measurement by the cosmic yojana,

‘‘သတ္တဟတ္ထော မတော ဒဏ္ဍော, ဝီသဒဏ္ဍော စ ဥသဘော;

အသီတိ ဥသဘာ ဂါဝီ, စတုဂါဝီ စ ယောဇန’’န္တိ ဝုတ္တံ.

“A rod is considered to be seven hands; an usabha is twenty rods; a gāvī is eighty usabhas; and a yojana is four gāvīs,” it is said.

အပရမ္ပိ.

Furthermore:

‘‘ဒသ ကေသာ ဧကတိလံ;

ဆတိလံ ဧကံ ယဝံ;

စတုယဝံ ဧကင်္ဂုလိ;

အဋ္ဌင်္ဂုလံ ဧကာမုဋ္ဌိ;

တြိမုဋ္ဌိ ဧကရတနံ, အဋ္ဌဝီသတိရတနံ ဧကံအဗ္ဘန္တရန္တိ.

“Ten hairs make one tila; six tilas make one barley grain; four barley grains make one finger-width; eight finger-widths make one fist; three fists make one ratana; and twenty-eight ratanas make one abbhantara.”

ဝုတ္တံ. တေနေဝါဟ ‘‘တတ္ထ ဧကံ အဋ္ဌဝီသတိဟတ္တပ္ပမာဏံ ဟောတီ’’တိ. ဧတ္ထ စ အဂါမကေ စေတိ ဧတ္ထ အကာရော ကတရတ္ထောတိ, တထာ ဟိ အကာရော.

It is said. Therefore it is said: “There, one is of the measure of twenty-eight hands.” Here, in the phrase “agāmake ca,” what is the meaning of the prefix “a”? For indeed, the prefix “a” is used:

ပဋိသေဓေ ဝုဒ္ဓိတဗ္ဘာဝေ, အညတ္ထေ သဒိသေပိစ;

ဝိရုဒ္ဓေ ဂရဟေ သုညေ, အကာရော ဝိရဟ’ပ္ပကေ’တိ.

In negation, in the sense of growth, in other meanings, and also in similarity; in opposition, in blame, in emptiness; the prefix “a” is used in the sense of absence and smallness.

ဝုတ္တေသု ဒိဿတိ တထာ ဟိ အဇနေတွာ တိအာဒီသု ပဋိသေဓေ ဒိဿတိ. ‘‘အပရိဟာနီယာ ဓမ္မာ’’တိ အာဒီသု ဝုဒ္ဓိမှိ. ‘‘အနဝဇ္ဇံ ဘန္တေ’’တိ အာဒီသု တဗ္ဘာဝေ အက္ခရာ’တိ အာဒီသု [Pg.50] အညတ္ထေ. ‘‘အမရု ရာဇာ’’တိအာဒီသု သဒိသေ. ‘‘အမလ’’န္တိ အာဒီသု ဝိရုဒ္ဓေ. ‘‘အသေဋ္ဌောယံ ဗြာဟ္မဏော အဗြဟ္မစာရီ’’တိ အာဒီသု ဂရဟေ. ‘‘အဂါမော’’တိ အာဒီသု သုညေ. ‘‘အပတိကာယံဣတ္ထီ’’တိ အာဒီသု ဝိရဟေ. ‘‘အထ နာယံ ကညာ’’တိ အာဒီသု အပ္ပကေ. ဣဓ ပန သုညေ ဝိရဟေ ဝါ ဒဋ္ဌဗ္ဗော. သုညတ္ထေန ပန အဂါမကေ နိမနုဿေ ကေဝလာရညေတိ အတ္ထော. ဝိရဟတ္ထော ဝါ အဂါမကေ ဂါမဝိရဟိတေ ပဒေသေတိ အတ္ထော ဒဋ္ဌဗ္ဗော. တေနေဝ သုညတ္ထေန ဝိရဟတ္ထေန ‘‘အဂါမကေ’’တိမိနာပဒေန ဂါမနဒီဇာတဿရသမုဒ္ဒေ မုဉ္စိတွာ ယံ အနဝသေသံ ဟေဋ္ဌာ ပထဝီသန္ဓာရကဥဒကမ္ပိဥဒကသန္ဓာရကော ဝါတောပိ အဇဋာကာသမ္ပိ, တထာ ယာဝ ဥပရိဗြဟ္မလောကံ ဥပါဒါယ သဗ္ဗံ အသုရယက္ခသုရာဒိအာကာသဋ္ဌကဒေဝဗြဟ္မဝိမာနာနိပိ အရညန္တွေဝ သင်္ဂဟိတာ. နဒီသမုဒ္ဒန္တရေသုပိ မစ္ဆဗန္ဓာနံ အဂမနပထော ဒီပကော ဝါ ပဗ္ဗတော ဝါ, သောပိ အရညသီမာတွေဝ သင်္ချံ ဂစ္ဆတိ, တသ္မာ အယံ သတ္တဗ္ဘန္တရသီမာ နိမနုဿေ ကေဝလာရညေ ပထဝီမဏ္ဍလေပိ ဒေဝလောကေ ဝိမာနကပ္ပရုက္ခာဒီသုပိ လဗ္ဘတေဝ. ပထဝိယံ ပန ယသ္မိံ ဂါမခေတ္တေ ဟေဋ္ဌာ ပထဝိယာ ယတ္ထ ဝါ သုဝဏ္ဏမဏိအာဒီနိ ခဏိတွာ ဂဟေတုံ သက္ကောန္တိ, တံ ပဒေသံ ဂါမခေတ္တမေဝ. တတော ပရာ ယာဝ ပထဝီသန္ဓာရကဥဒကာ အဇဋာကာသေပိ လဗ္ဘတေဝ. နနု ဆကာမာဝစရ ဒေဝလောကေသုပိ ဒေဝဝိမာနကပ္ပရုက္ခဂါမနိဂမာဒယောပိ အတ္ထေဝ. အထ ကသ္မာ ‘‘အရညာ’’တိ ကထိတာတိ အမနုဿာ ဝါ သတ္တာ ဇာတိဘိန္နတ္တာ စ တေ အဂါမာယေဝ, တေနေဝ ‘‘နိမနုဿမှိ အရညမှီ’’တိ ဝုတ္တံ. တိရစ္ဆာနဝတ္ထုသ္မိမ္ပိ ‘‘နာဂေါ ဝါ ဟောတု သုပဏ္ဏမာဏဝကာဒီနံ ဝါ အညတရော အန္တမသော သက္ကံ ဒေဝရာဇာနံ ဥပါဒါယ ယော ကောစိ အမနုဿဇာတိကော သဗ္ဗောဝ ဣမသ္မိံ အတ္ထေ တိရစ္ဆာနဂတောတိ ဝေဒိတဗ္ဗော’’တိ ဝုတ္တံ, တသ္မာ ဇာတိဘိန္နတာယ အမနုဿာဝါသော အရညန္တိ ဝေဒိတဗ္ဗော. အဗ္ဘန္တရသီမာယ ဝိစာရဏာ.

It is seen in the stated contexts; for example, in “ajanetvā” and so forth, it is seen in negation. In “aparihānīyā dhammā” and so forth, in growth. In “anavajjaṃ bhante” and so forth, in the state of being; in “akkharā” and so forth, in other meanings. In “amaru rājā” and so forth, in similarity. In “amala” and so forth, in opposition. In “aseṭṭhoyaṃ brāhmaṇo abrahmacārī” and so forth, in blame. In “agāmo” and so forth, in emptiness. In “apatikāyaṃ itthī” and so forth, in absence. In “atha nāyaṃ kaññā” and so forth, in smallness. Here, however, it should be understood as emptiness or absence. By the meaning of emptiness, “agāmake” refers to a place devoid of people, a complete wilderness. Or by the meaning of absence, “agāmake” refers to a place devoid of a village. Thus, by the meanings of emptiness and absence, the term “agāmake” includes everything from the ground below—the water supporting the earth, the wind supporting the water, and the untangled space—up to the highest Brahma world, excluding villages, rivers, natural lakes, and oceans; all realms of asuras, yakkhas, gods dwelling in the sky, and Brahma mansions, are considered as wilderness. Even between rivers and oceans, the paths where fishermen do not go, or an island, or a mountain, these too are considered within the boundary of wilderness. Therefore, this boundary of seven abbhantaras is found in a complete wilderness devoid of humans, whether on the earth’s surface or in the celestial realms with their mansions and wish-fulfilling trees. On the earth, however, any village field where one can dig beneath the ground to extract gold, gems, or other treasures, that place is still considered a village field. Beyond that, up to the supporting waters and the untangled space, it is all included. Indeed, even in the six sensual heavens, divine mansions, wish-fulfilling trees, villages, and towns exist. So why is it called “wilderness”? Because non-human beings, due to their different nature, are not part of villages; hence the phrase “devoid of humans, in the wilderness.” Regarding the case of animals, it is said: “Whether it be a nāga, a supaṇṇa, a māṇavaka, or any other—even up to Sakka, the king of gods—any being of non-human birth—all are to be understood as 'one of animal birth' in this context.” Therefore, the dwelling of non-humans, due to their different nature, is understood as wilderness. This is the investigation of the abbhantara-boundary.

ဣဒါနိ ဥဒကုက္ခေပသီမာယ သံဝဏ္ဏနာက္ကမော သမ္ပတ္တော. တတ္ထ ‘‘သဗ္ဗာ ဘိက္ခဝေ နဒီ အသီမာ. သဗ္ဗော သမုဒ္ဒေါ အသီမော. သဗ္ဗော ဇာတဿရော အသီမော. နဒိယာ ဝါ ဘိက္ခဝေ သမုဒ္ဒေ ဝါ ဇာတဿရေ ဝါ ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိ ပညတ္တာ, အယံ ဥဒကုက္ခေပသီမာ နာမ. တတ္ထ ‘‘သဗ္ဗာ ဘိက္ခဝေ နဒီ အသီမာ’’တိ ဧတ္ထ [Pg.51] အသီမသဒ္ဒေ အကာရော ဝိရဟတ္ထော, အသီမာ ဗဒ္ဓသီမာ ဝိရဟိတာတိ အတ္ထော. ဉတ္တိဒုတိယကမ္မဝါစံ သာဝေတွာပိ ဗန္ဓသီမာဝိရဟိတာတိ ဝုတ္တံ ဟောတိ. ပဋိသေဓတ္ထော ဝါ, အသမ္မန္နိတဗ္ဗာတိ အတ္ထော. ဝုဍ္ဎိအတ္ထော ဝါ, ‘‘အသေက္ခာ ဓမ္မာ’’တိ ယထာ သိက္ခိတသိက္ခာ နိဋ္ဌိတသိက္ခာတိ ဝုတ္တံ ဟောတိ. ဧဝံ အသီမာသီမကိစ္စနိဋ္ဌပ္ပတ္တာတိ အတ္ထော. ဉတ္တိဒုတိယကမ္မ ဝါစံ သာဝေတွာ သမ္မတာပိ အသမ္မတာယေဝ, အတ္တနော သဘာဝေနေဝ ဂါမသီမာ ဝိယ ဗဒ္ဓသီမာသဒိသာတိ ဝုတ္တံ ဟောတိ. ဧတေန နဒီဇာတဿရသမုဒ္ဒါနံ ဗဒ္ဓသီမာယ အခေတ္တဘာဝေါ ဒဿိတော ဟောတိ. ဧဝံ ‘‘သဗ္ဗာ ဘိက္ခဝေ နဒီ အသီမာ’’တိအာဒိနာ နဒီသမုဒ္ဒဇာတဿရာနံ ဗဒ္ဓသီမာဘာဝံ ပဋိက္ခိပိတွာ တတ္ထ လောကဝေါဟာရသိဒ္ဓါသု ဧတာသု နဒီအာဒီသု အဗဒ္ဓသီမာသု ပုန ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဝါလိကာဒီဟိ သီမပရိစ္ဆိန္ဒနံ ကတ္တုကာမော ဘဂဝါ ‘‘နဒိယာ ဝါ ဘိက္ခဝေ သမုဒ္ဒေ ဝါ ဇာတဿရေ ဝါ ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါ’’တိ အာဒိမာဟ. တတ္ထ မဇ္ဈိမဿ ပုရိသဿတိ ထာမမဇ္ဈိမဿ ပုရိသဿ တေနေဝါဟ သမန္တပါကာဒိကာယ ဝိနယဋ္ဌကထာယံ ‘‘ထာမမဇ္ဈိမေန ပုရိသေနာ’’တိ. ယဒိ ဝဍ္ဎကီပုရိသမိစ္ဆေယျ, ‘‘ဝဍ္ဎကီပုရိသေနာ’’တိ ဝုတ္တံ ဘဝေယျ, န ပနေဝံ ဝုတ္တံ, တေန ဉာယတိ ‘‘ထာမမဇ္ဈိမဿ ပုရိသဿာ’’တိ. တိဝိဓာ ဟိ ပုရိသာ ဥတ္တမပုရိသော မဇ္ဈိမပုရိသော ပကတိပုရိသောတိ. တတ္ထ ဥတ္တမပုရိသော နာမ သဗ္ဗညု ဘဂဝါ, သော ဟိ ဘဂဝါ သဗ္ဗသတ္တုတ္တမော ထာမယသသမ္ပတ္တိဣဿရိယာဒီဟိ တထာ ဟိ တထာဂတဿ ထာမော.

Now the exposition of the water-toss boundary has arrived. There, it is declared: "Monks, all rivers are unbounded. All oceans are unbounded. All natural lakes are unbounded. In a river, monks, or in an ocean, or in a natural lake, the area within a water-toss on all sides by an average man—this is for common residence and a single Uposatha." This is called the water-toss boundary. Here, in the phrase "Monks, all rivers are unbounded," the 'a' in the word 'asīmā' has the sense of absence; the meaning is that it is devoid of a fixed boundary. It is said to be devoid of a fixed boundary even after a motion and one proclamation have been announced. Alternatively, it has a prohibitive sense; the meaning is that it is not to be designated. Or, it has an augmentative sense; just as in "the qualities of one beyond training" (asekkhā dhammā), it is said that one's training is learned, one's training is completed. Thus, the meaning is that they have reached the completion of the function of a boundary by being unbounded areas. Even if designated by announcing a motion and one proclamation, they remain undesignated; by their own nature, like a village boundary, they are said to be similar to a fixed boundary. By this, it is shown that rivers, natural lakes, and oceans are not a suitable site for a fixed boundary. Thus, having rejected the status of a fixed boundary for rivers, oceans, and natural lakes with the words "Monks, all rivers are unbounded," and so on, the Blessed One, wishing to demarcate a boundary with sand and so forth in these rivers and other bodies of water that are established by worldly convention as unbounded, in order to avoid invalid formal acts, said, "In a river, monks, or in an ocean, or in a natural lake, the area within a water-toss on all sides by an average man..." and so on. Therein, "by an average man" means by a man of medium strength. Therefore, it is said in the Vinaya commentary, the Samantapāsādikā: "by a man of medium strength." If a carpenter's measure were intended, it would have been said, "by a carpenter's measure," but it was not said so; therefore, it is understood as "by a man of medium strength." For men are of three kinds: the supreme man, the average man, and the ordinary man. Therein, the supreme man is the All-Knowing Blessed One, for that Blessed One is the highest of all beings in strength, glory, attainment, sovereignty, and so on; such is the strength of the Tathāgata.

‘‘ကာဠာဝကဉ္စ ဂင်္ဂေယျံ, ပဏ္ဍရံ တမ္ဗပိင်္ဂလံ;

ဂန္ဓမင်္ဂလဟေမဉ္စ, ဥပေါသထံ ဆဒ္ဒန္တိမေ’’တိ.

"Kāḷāvaka and Gaṅgeyya, Paṇḍara, Tambapiṅgala, Gandhamaṅgala and Hema, Uposatha, and these are Chaddanta."

ဝုတ္တာနံ ဒသန္နံ ဟတ္ထိကုလာနံ ဗလာနုသာရေန ဝေဒိတဗ္ဗော. တတ္ထ ကာဠာဝက န္တိ ပကတိဟတ္ထိကုလံ ယံ ဒသန္နံ ပုရိသာနံ ကာယဗလံ, တံ ဧကဿ ကာဠာဝကဿ ဟတ္ထိနော ဗလံ. ယံ ဒသန္နံ ကာဠာဝကာနံ ဗလံ, တံ ဧကဿ ဂင်္ဂေယျဿ ဗလံ. ယံ ဒသန္နံ ဂင်္ဂေယျာနံ ဗလံ, တံ ဧကဿ ပဏ္ဍရဿ ဗလံ, ယံ ဒသန္နံ ပဏ္ဍရာနံ ဗလံ, တံ ဧကဿ တမ္ဗဿ ဗလံ. ယံ ဒသန္နံ တမ္ဗာနံ ဗလံ, တံ ဧကဿ ပိင်္ဂလဿ ဗလံ. ယံ ဒသန္နံ ပိင်္ဂလာနံ ဗလံ, တံ ဧကဿ ဂန္ဓဟတ္ထိနော ဗလံ. ယံ ဒသန္နံ ဂန္ဓဟတ္ထီနံ ဗလံ, တံ ဧကဿ မင်္ဂလဿ ဗလံ. ယံ ဒသန္နံ မင်္ဂလာနံ ဗလံ, တံ ဧကဿ ဟေမဿ ဗလံ. ယံ ဒသန္နံ ဟေမဝတာနံ ဗလံ, တံ ဧကဿ [Pg.52] ဥပေါသထဿ ဗလံ. ယံ ဒသန္နံ ဥပေါသထာနံ ဗလံ, တံ ဧကဿ ဆဒ္ဒန္တဿ ဗလံ. ယံ ဒသန္နံ ဆဒ္ဒန္တာနံ ဗလံ, တံ ဧကဿ တထာဂတဿ ကာယဗလံ. ‘‘နာရာယနသင်္ခါတံ ဗလ’’န္တိပိ ဣဒမေဝ ဝုစ္စတိ. တတ္ထ နာရာ ဝုစ္စန္တိ ရသ္မိယော, တာ ဗဟူ နာနာဝိဓာ တတော ဥပ္ပဇ္ဇန္တီတိ နာရယနံ, ဝဇိရံ, တသ္မာ ဝဇိရသင်္ခါတံ ဗလန္တိ ပိ အတ္ထော, တဒေတံ ပကတိဟတ္ထိဂဏနာယ ဟတ္ထိကောဋိသဟဿံ, ပုရိသဂဏနာယ ဒသန္နံ ပုရိသကောဋိသဟဿာနံ ဗလံ ဟောတိ, ဣဒံ တထာဂတဿ ကာယဗလံ. ဣဿရိယာဒိဗလဝိဓာနံ ပန တံတံ သုတ္တာနုသာရေန ဝေဒိတဗ္ဗံ. မဇ္ဈိမပုရိသော နာမ ဝဍ္ဎကိပုရိသော သော ဟိ တထာဂတဿ ဗလံ ပဋိစ္စ သိနေရုပဗ္ဗတရာဇံ သာသပဗီဇေန မိနန္တော ဝိယ သတေနပိသဟဿေနပိ သတသဟဿေနပိ မိနေတုံ အဘဗ္ဗော, အန္တမသော ပါဒင်္ဂုဋ္ဌ သော ပါဒင်္ဂုဋ္ဌကမ္ပိ ဂဏှေတုံ အဘဗ္ဗောဝ. တဿ ပကတိပုရိသတော မဟန္တဘာဝေန မဇ္ဈေ ဘဝတ္တာ မဇ္ဈိမပုရိသော နာမ ဇာတော, တထာ ဟိ သုဂတဝိဒတ္ထိ ဝဍ္ဎကိဿ တိဿော ဝိဒတ္ထိယော, ဝဍ္ဎကိဟတ္ထေန ဒိယဍ္ဎဟတ္ထော ဟောတိ, တထာ ဝဍ္ဎကိဝိဒတ္ထိ ပကတိပုရိသဿ ဒွေ ဝိဒတ္ထိယော, ပကတိပုရိသဟတ္ထေန ပရိပုဏ္ဏဟတ္ထော ဟောတိ တထာ ဟိ သုဂတဝိဒတ္ထိ နာမ ဣဒါနိ မဇ္ဈိမဿ ပုရိသဿ တိဿော ဝိဒတ္ထိယော, ဝဍ္ဎကိဟတ္ထေန ဒိယဍ္ဎော ဟတ္ထော ဟောတီတိ ကုဋိကာရသိက္ခာပဒဋ္ဌကထာယံ ဝုတ္တံ. အယံ ဣဓ မဇ္ဈိမပုရိသောတိ နာဓိပ္ပေတာ. ကသ္မာ ကုဋိကာရသိက္ခာပဒေယေဝ တိဟတ္ထာတိ ဝဍ္ဎကိဟတ္ထေန တိဟတ္ထာ. ပမာဏယုတ္တော မဉ္စောတိ ပကတိဝိဒတ္ထိယာ နဝဝိဒတ္ထိပ္ပမာဏော မဉ္စောတိ ဝုစ္စတိ ယထာ, ဧဝံ မဇ္ဈိမပုရိသေနာ’တိ ဣဓ အဝတွာ’ထာမမဇ္ဈိမေန ပုရိသေနာ’တိ အဋ္ဌကထာယံ ဝုတ္တတ္တာ. ပကတိပုရိသော နာမ’ယံ ဒသန္နံ ပုရိသာနံ ကာယဗလံ, တံ ဧကဿ ကာဠာဝကဿ ဟတ္ထိနော ဗလ’န္တိ ဝုတ္တပုရိသော ပကတိပုရိသော နာမ. တတ္ထ ကိဉ္စာပိ ဧကစ္စေ ပုညဝန္တာ ရာဇာ အဇာတသတ္တု ဇီဝကော ကောမာရဘစ္စော ဣတ္ထိယာပိ ဝိသာခါ မိဂါရမာတာတိ ဧဝမာဒယော ပဉ္စန္နံ ဟတ္ထီနံ ဗလံ ဓာရေန္တိ, န ပန တေ မဇ္ဈိမပုရိသာ နာမ ဟောန္တိ, ပကတိပုရိသော ယေဝ, ပုညဝန္တဘာဝေန ဝိသေသပုရိသတ္တာ. ဣဓ ပန ပကတိပုရိသောယေဝ ထာမ မဇ္ဈိမပုရိသောတိ အဓိပ္ပေတော. ဥဒကုက္ခေပါတိ ဥဒကုက္ခေပေန ပရိစ္ဆိန္နာ, တေနေဝါဟ မာတိကာဋ္ဌကထာယံ လီနတ္ထပ္ပကာသနိယံ ဥဒကုက္ခေပါတိ ကရဏတ္ထေ နိဿက္ကဝစနန္တိ အာဟ. ဥဒကုက္ခေပေနာ’တိ အယဉှေတ္ထတ္ထော[Pg.53]. နဒီသမုဒ္ဒဇာတဿရေသု ယံဌာနံ မဇ္ဇိမဿ ပုရိသဿ သမန္တာ ပရိသပရိယန္တတော ဥဒကုက္ခေပေန ပရိစ္ဆိန္နံ, အယံ တတ္ထ နဒီအာဒီသု လောကဝေါဟာရ သိဒ္ဓါသု တာသုဧဝ အဗဒ္ဓသီမာသု အပရာပိ သမာနသံဝါသာ ဧကူပေါသထာတိ ကင်္ခါဝိတရဏိယံ ပန ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါတိ ယံ ဌာနံ ထာမမဇ္ဈိမဿ ပုရိသဿ သမန္တတော ဥဒကုက္ခေပေန ပရိစ္ဆိန္နံ. တတ္ထ ယထာ အက္ခဓုတ္တာ ဒါရုဂုဠံ ခိပန္တိ, ဧဝံ ဥဒကံ ဝါ ဝါလိကံ ဝါ ဟတ္ထေန ဂဟေတွာ မဇ္ဈိမေန ပုရိသေန သဗ္ဗထာမေန ခိပိတဗ္ဗံ. ယတ္ထ ဧဝံ ခိတ္တံ ဥဒကံ ဝါ ဝါလိကာ ပတတိ, အယံ ဥဒကုက္ခေပေါ နာမ. အယံ တတ္ထ သမာန သံဝါသာ ဧကူပေါသထာတိ, အယံ တေသု နဒီအာဒီသု ဥဒကုက္ခေပပရိစ္ဆိန္နာ သီမာ သမာနသံဝါသာစေဝ ဧကူပေါသထာစာ’တိ အတ္ထယောဇနံ ကတွာ အယံ ဧတေသံ နဒီအာဒီနံ အန္တောယေဝ လဗ္ဘတိ, န ဗဟိ, တသ္မာ နဒိယာ ဝါ ဇာတဿရေ ဝါ ယတ္တကံ ပဒေသံ ပကတိဝဿကာလေ စတူသု မာသေသု ဥဒကံ ဩတ္ထရတိ, သမုဒ္ဒေ ယသ္မိံ ပဒေသေ ပကတိဝီစိယော ဩသရိတွာ သဏ္ဌဟန္တိ, တတောပဋ္ဌာယ ကပ္ပိယဘူမိ. ဒုဗ္ဗုဋ္ဌိကာလေ ဝါ ဂိမှေ ဝါ နဒီဇာတဿရေသု သုက္ခေသုပိ သာဧဝ ကပ္ပိယဘူမိ. သစေ ပန သုက္ခေ ဇာတဿရေ ဝါပိံ ဝါ ခဏန္တိ ဝပ္ပံ ဝါ ကရောန္တိ, တံ ဌာနံ ဂါမခေတ္တံ ဟောတိ. ယာ ပနေသာ ကပ္ပိယဘူမီတိ ဝုတ္တာ, တတော ဗဟိ ဥဒကုက္ခေပသီမာ န ဂစ္ဆတိ, အန္တောယေဝ ဂစ္ဆတိ, တသ္မာ တေသံ အန္တောပရိသပရိယန္တတော ပဋ္ဌာယ သမန္တာဥဒကုက္ခေပ ပရိစ္ဆေဒေါ ကာတဗ္ဗော’’တိ ဝုတ္တံ. ဂဏ္ဌိပဒေ ပန ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါတိ ပန ဧတိဿာ နဒိယာ စတုဝဂ္ဂါဒီနံ သံဃာနံ ဝိသုံ စတုဝဂ္ဂကရဏီယာဒိကမ္မကရဏကာလေ သီမာပရိစ္ဆေဒဒဿနတ္ထံ ဝုတ္တံ, တိစီဝရေန ဝိပ္ပဝါသပရိစ္ဆေဒဒဿနတ္ထမ္ပိ သတ္တဗ္ဘန္တရသီမာယ ပရိစ္ဆေဒဒဿနံ ဝိယာတိ အာစရိယာ, တသ္မာ ဥဒကုက္ခေပပရိစ္ဆေဒါဘာဝေပိ အန္တောနဒိယံ ကာတုံ ဝဋ္ဋတီတိ သိဒ္ဓ’န္တိ လိခိတံ. တတ္ထ ဥဒကုက္ခေပပရိစ္ဆေဒါဘာဝေပီ’တိ ဣဒံ ပဒံ သမန္တတော ဥဒကုက္ခေပေန ပရိစ္ဆိန္န’န္တိ မဟာအဋ္ဌကထာဝစနေန ဝါ သမန္တာ ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗော’တိ မာတိကာဋ္ဌကထာယ ကင်္ခါ ဝိတရဏိယဉ္စ ဝုတ္တဝစနေန ဝါ, ‘‘တတ္ထာပိ ဟိ မဇ္ဈိမပုရိသော န ဉာယတိ, တထာ သဗ္ဗထာမေန ခိပန’’န္တိ ဝါ, ‘‘ဧတဒတ္ထမေဝ ဟိ ဝါလိကာဒီဟိ သီမပရိစ္ဆိန္ဒန’’န္တိ ဝါ ဝိမတိဝိနောဒနီဝစနေဟိ ဝါ န သမေတိ. ဂန္ထကာရေနာပိ ပရူပဝါဒဝိဝဇ္ဇနတ္ထံ ‘‘အယံ အမှာကံ ခန္တီ’’တိ အဝတွာ’အစရိယာ’တိ [Pg.54] အညကတ္တာရေ နိဒဿိတွာ ပရတော နိဂမနေ ‘‘ဣဒံ သဗ္ဗံ သုဋ္ဌု ဝိစာရေတွာ ဂရုကုလေ ပယိရုပါသိတွာ ဂဟေတဗ္ဗံ ယုတ္တံ ဂဟေတဗ္ဗံ, ဣတရံ ဆဍ္ဍေတဗ္ဗ’’န္တိ ဝုတ္တံ တသ္မာ အညေသံ အာစရိယာနံ မတေန လိခိတန္တိ ဒဋ္ဌဗ္ဗံ. အညထာ တိဿောပိ သင်္ဂီတိယော အာရူဠှေ အဋ္ဌကထာဝစနေ စ ကင်္ခါဝိတရဏီ-ဝိမတိဝိနောဒနီဝစနာနိ စ မက္ခေတဗ္ဗာနိ ဘဝေယျုံ, ဂန္ထာပိ အညမညဝိရုဒ္ဓါ ဘဝေယျုံ, ဘဂဝတာ ပညတ္တသိက္ခာပဒမ္ပိ သာဝကာနံ မတေန ပဋိသင်္ခရိတဗ္ဗံ ဘဝေယျ ဘဂဝတာ ပညတ္တသိက္ခာပဒံ ပန န မက္ခေတဗ္ဗံ, ယထာ ပညတ္တေယေဝ ဝတ္တိတဗ္ဗံ ဝက္ခတိ ဟိ ဝတ္ထုံ ဇာနိတွာပိ မဇ္ဇံ ပိဝတော ဘိက္ခုဿ ပါစိတ္တိယံ, သာမဏေရဿ ပန ဇာနိတွာ ပိဝတော သီလဘေဒေါ, န အဇာနိတွာတိ ဝုတ္တံ တတ္ထ ကာရဏံ မဂ္ဂိတဗ္ဗံ, သိက္ခာပဒ ပညတ္တိယာ ဗုဒ္ဓါနမေဝ ဝိသယတ္တာ န ဝါ မဂ္ဂိတဗ္ဗံ, ယထာ ပညတ္တေယေဝ ဝတ္တိတဗ္ဗ’န္တိ တသ္မာ သမန္တာ ဥဒကုက္ခေပါတိ ပညတ္တသိက္ခာပဒါနုရူပံ သမန္တတော ဥဒကုက္ခေပေန ပရိစ္ဆိန္နန္တိ ဝါ ဥဒကံ ဥက္ခိပိတဗ္ဗန္တိ ဝါ ဥဒကုက္ခေပေန ပိ ပရိစ္ဆိန္နာ သီမာတိဝါ သမန္တာ ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗောတိ ဝါ ဝုတ္တဓမ္မသင်္ဂါဟကတ္ထေရာနံ ဝစနမေဝ ပမာဏံ တေ ဟိ ဗုဒ္ဓမတညုနော, ဣဒဉ္စ ဝစနံ ဘဂဝတော န ပစ္စက္ခဝစနံ နာပိသင်္ဂါဟကတ္ထေရာနံ ဝစနံ အထဝါ ‘‘ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါ’’တိ ပန ဧတိဿာ နဒိယာ…ပေ… သတ္တဗ္ဘန္တရသီမာယ ပရိစ္ဆေဒဒဿနံ ဝိယ သီမပရိစ္ဆေဒဒဿနတ္ထံ ဝုတ္တ’န္တိ အာစရိယာ ယသ္မာ ဝဒန္တိ, တသ္မာ ဥဒကုက္ခေပပရိစ္ဆေဒါဘာဝေပိ အန္တောနဒိယံ ကာတုံ ဝဋ္ဋတီတိ သိဒ္ဓန္တိ ဣမိဿာ အတ္ထယောဇနာယ န ဓမ္မသင်္ဂါဟကတ္ထေရာပိ ပဝိဋ္ဌာ, ဂန္ထကာရောပိ အပဝိဋ္ဌော. ကသ္မာတိ စေ တိဿောပိ သင်္ဂီတိယော အာရူဠှေသု ဝိနယဋ္ဌကထာသုစေဝ တဗ္ဗိဝရဏဘူတာသု သိလောကဋီကာသု စ ‘‘ဥဒကုက္ခေပေန ပရိစ္ဆိန္နံ, ဥဒကံ ဥက္ခိပိတဗ္ဗံ, ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗော’’တိ အာဒိနာ ဗဟူဟိ အာကာရေဟိ ဥဒကုက္ခေပပရိစ္ဆေဒမေဝ လိခန္တိ, တသ္မာ ဓမ္မသင်္ဂါဟကတ္ထေရာပိ အပ္ပဝိဋ္ဌာတိ ဝိညာယတိ ဂန္ထကာရော ပိ ပရူပဝါဒဝိဝဇ္ဇနတ္ထံ ‘‘အာစရိယာ’’တိ အညကတ္တာရေ နိဒဿေတိ, တသ္မာ ဂန္တ္ထကာရောပိ အပ္ပဝိဋ္ဌောတိ ဝိညာယတိ, ဣဒဉ္စ ဝစနံ ကေသဉ္စိ ထေရာနံ အတ္တနောမတိ, အတ္တနောမတိစ နာမေသာ သဗ္ဗဒုဗ္ဗလာ, သိနေရုပဗ္ဗတရာဇံ သာသပဗီဇေန မိနေန္တော ဝိယ သဗ္ဗညုဗုဒ္ဓေန ပညတ္တဿ ဥဒကုက္ခေပါတိ သိက္ခာပဒဿ အတ္ထံ ဝဒန္တာနံ မဟာကဿပယသမောဂ္ဂလိပုတ္တတိဿပဘုတီနဉ္စ [Pg.55] တေသံ သိဿာနုသိဿာနံ မဟာဝိဟာရဝါသီနဉ္စ ဝစနံ ကော နာမ ပုဂ္ဂလော မက္ခေတုံ သက္ခိဿတိ, ဥပသမ္ပဒါဒိကမ္မဿ စ ဂရုကမ္မတ္တာ သာသနဿ မူလတ္တာ စ ဂရုကေယေဝ ဌာတဗ္ဗံ. ‘‘ယံ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါ’’တိ ဘဂဝတာ ပညတ္တံ, ကထံ မဇ္ဈိမဿ ပုရိသဿ ဥဒကုက္ခေပါရဟဋ္ဌာနမေဝ ဥဒကုက္ခေပသီမာ, ဥဒါဟု ဥဒကုက္ခေပေနေဝ ဥဒကုက္ခေပသီမာတိ စောဒနံ ပရိဟရန္တော အဋ္ဌကထာစရိယော ကထံ ပန ဥဒကံ ဥက္ခိပိတဗ္ဗန္တျာဒိမာဟ. တတ္ထ ကထန္တိ ကထေတုကမျတာ ပုစ္ဆာ, ကထံ ကေန ကာရဏေန ဥဒကံ ဥက္ခိပိတဗ္ဗံ ဥဒကာသိဉ္စနသင်္ခေပေန ဥက္ခိပိတဗ္ဗံ အထ ခေါ လေဍ္ဍုခိပနဒါရုဂုဠခိပနာကာရေန ဥက္ခိပိတဗ္ဗန္တိ အတ္ထော. အက္ခဓုတ္တာတိ သာမညေန ဝုတ္တေပိ ‘‘သီဟော ဂါယတိ နင်္ဂုဋ္ဌံ, သီဟော စာလေတိ ဝါလဓိ’’န္တိ ဧတ္ထ ဝိယ ဒါရုဂုဠံ ခိပန္တိ သဒ္ဒန္တရသန္နိဓာနတော အတ္ထဝသေန ဒါရုဂုဠကီဠကာ ဓုတ္တဇနာတိ ဝိညာယတိ အက္ခသဒ္ဒေါ ဟိ ဇူတေပိ နိရူဠှော. ဒါရုဂုဠန္တိ ဘမံ အာရောပေတွာ အာရဂ္ဂေန ကတဒါရုဝိကတိ အယဉှေတ္ထတ္ထော… ယထာ အက္ခဓုတ္တာ ဒါရုဂုဠကာ ဓုတ္တဇနာ ဒါရုဂုဠံ ဟတ္ထေန ဂဟေတွာ အတ္တနော ဗလံ ဒဿေန္တာ ဝိယ သဗ္ဗထာမေန အတ္တာနံ ဩနမိတွာ ခိပန္တိ, ဧဝမေဝ ထာမမဇ္ဈိမေန ပုရိသေန ဥဒကံ ဝါ ဝါလိကံ ဝါ ဟတ္ထေန ဂဟေတွာ အတ္တနော ဗလံ ဒဿေန္တာဝိယ ဩနမိတွာ သဗ္ဗထာမေန နိသိန္နဿ ဝါ ဌိတဿ ဝါ ပရိသပရိယန္တတော အနုပရိယာယိတွာ ခိပိတဗ္ဗံ, ဧဝံ စိတ္တံ ဥဒကံ ဝါ ဝါလိကံ ဝါ ယတ္ထ ယသ္မိံ ဌာနေ ပတတိ, အယမေကော ဥဒကုက္ခေပေါ နာမာတိ ‘‘အယမေကော ဥဒကုက္ခေပေါ’’တိ ဣမိနာ ပဒေန ဒွိန္နံ သံဃာနံ ဝိသုံဝိသုံ ကမ္မကရဏာဓိကာရေ သီမန္တရိကတ္တာ အညဿာပိ ဥဒကုက္ခေပဿ သမ္ဘဝံ ဒဿေတိ, တေနေဝ မာတိကာဋ္ဌကထာယံ ‘‘သစေ ပန ဒွေ သံဃာ ဝိသုံဝိသုံ ဥပေါသထာဒိကမ္မံ ကရောန္တိ, ဒွိန္နံ ဥဒကုက္ခေပါနံ အန္တရေ အညော ဧကော ဥဒကုက္ခေပေါ ဥပစာရတ္ထာယ ဌပေတဗ္ဗော’’တိ ဝုတ္တံ, ဝိမတိဝိနောဒနိယမ္ပိ ‘‘တဿ အန္တောတိ တဿ ဥဒကုက္ခေပပရိစ္ဆိန္နဿ ဌာနဿ အန္တော န ကေဝလဉ္စ တဿေဝ အန္တော, တတော ဗဟိပိ ဧကဿ ဥဒကုက္ခေပဿ အန္တော ဌာတုံ န ဝဋ္ဋတီတိ ဝစနံ ဥဒကုက္ခေပပရိစ္ဆေဒဿ ဒုဗ္ဗိဇာနတော ကမ္မကောပသင်္ကာ ဟောတီ’’တိ ဝုတ္တံ, သာရတ္ထဒီပနိယံ ပန ‘‘တဿ အန္တော ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတော ကမ္မံ ကောပေတီတိ ဣမိနာ ပရိစ္ဆေဒတော ဗဟိ ယတ္ထ ကတ္ထစိ ဌိတော ကမ္မံ န ကောပေတီတိ ဒီပေတီ’’တိ ဝတွာ မာတိကာဋ္ဌကထာဝစနမ္ပိ ပဋိက္ခိပိ, တံ ဧကသံဃံ သန္နိပါတံ [Pg.56] သန္ဓာယ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ, ယထာ စ မဟာသီမာယ ခဏ္ဍိတွာ ဗဒ္ဓါနံ ခဏ္ဍသီမာနံ အညမညသင်္ကရဝိဝဇ္ဇနတ္ထံ သီမန္တရိကာ ဌပိတာ, ဧဝမေဝ အတ္တနော သဘာဝေန ဂါမသီမာ ဝိယ သယံ ဇာတသီမာယံ နဒီသမုဒ္ဒဇာတဿရာနံ အတိမဟန္တဘာဝေန ဥဒကုက္ခေပေန ဥဒကုက္ခေပသီမာ ဘဂဝတာ အနုညာတာ, တထာပိ ဒွိန္နံ ဗဒ္ဓသီမာနမိဝ အညမညသင်္ကရဝိဝဇ္ဇနတ္ထံ ဒွိန္နံ ဥဒကုက္ခေပသီမာနံ အန္တရေ သီမန္တရိကတ္ထာယ အညော ဥဒကုက္ခေပေါ ဌပေတဗ္ဗော’တိ ဝုတ္တံ, သနိမိတ္တာ ဗဒ္ဓသီမာ, သဥဒကုက္ခေပါ ဥဒကုက္ခေပသီမာ, သီမန္တရိကာ ဝိယ ဧကော ဥဒကုက္ခေပေါ ဒဋ္ဌဗ္ဗော, တေနေဝ ဝိမတိဝိနောဒနိယံ ‘‘ဣဒဉ္စေတ္ထ သီမန္တရိကာဝိဓာနံ ဒွိန္နံ ဗဒ္ဓသီမာနံ သီမန္တရိကာအနုဇာနနသုတ္တာနုလောမတော သိဒ္ဓန္တိ ဒဋ္ဌဗ္ဗ’’န္တိ ဝုတ္တံ, ဧကသ္မိံ သံဃသန္နိပါတေ ပန ဧကဿ ဥဒကုက္ခေပဿ ဗဟိ တိဋ္ဌန္တောပိ ကမ္မံ န ကောပေတီတိ ဒဋ္ဌဗ္ဗံ ဝုတ္တဉှိ ဝိမတိဝိနောဒနိယံ ဘဂဝတာ နိဒါနဝသေန ဧကဂါမသီမနိဿိတာနံ ဧကသဘာဂါနဉ္စ ဒွိန္နံ ဗဒ္ဓသီမာနမေဝ အညမညံ သမ္ဘေဒဇ္ဈောတ္ထရဏံ သီမန္တရိကံ ဝိနာ အဗျဝဓာနေ ဌာနဉ္စ ဘဂဝတာ အနုမတမေဝါတိ ဉတွာ အဋ္ဌကထာစရိယာ ဣဓာပိ သီမန္တရိကာဝိဓာနမကံသု ဝိသဘာဂသီမာနမ္ပိ ဟိ ဧကသီမနိဿိတတ္တံ ဧကသဘာဝတ္တဉ္စာတိ ဒွီဟင်္ဂေဟိ သမန္နာဂတေ သတိ ဧဝ သီမန္တရိကံ ဝိနာ ဌာနံ သမ္ဘေဒါယ ဟောတိ, နာသတီတိ ဒဋ္ဌဗ္ဗ’န္တိ. ဧဝံ နဒီသမုဒ္ဒဇာတဿရေသု သမန္တာဥဒကုက္ခေပါတိ ပညတ္တသိက္ခာပဒါနုရူပံ ဥဒကုက္ခေပေန ပရိစ္ဆေဒံ ဒဿေတွာ ရဿပဘဝေ နဒီဇာတဿရပဒေသေ ဥဒကုက္ခေပေန ဝိနာဝ အတ္တနော သဘာဝေန ဂါမသီမာယမိဝ သဗ္ဗထာ ကပ္ပိယဘာဝံ ဒဿေတုံ သစေ ပန နာတိဒီဃာ ဟောတိ, ပဘဝတော ပဋ္ဌာယ တျာဒိမာဟ. တတ္ထ ပဘဝတော ပဋ္ဌာယာတိ ယသ္မိံ ပဒေသေ စတုမာသပရမာ နဒီ သန္ဒတိ, တဿ ဥပရိမဘာဂတော ပဋ္ဌာယာတိ အတ္ထော. ယာဝ မုခဒွါရာ တိ ယာဝ နဒီတီရမေဝေတ္ထ မုခဒွါရာတိ အဓိပ္ပေတာ. သဗ္ဗတ္ထာ’တိ သဗ္ဗသ္မိံ နဒီပဒေသေ ဥဒကုက္ခေပသီမာကမ္မံ နတ္ထီ တိ ဥဒကုက္ခေပေန ပဝတ္တာ သီမာ ဥဒကုက္ခေပသီမာ. ကရိတဗ္ဗန္တိ ကမ္မံ, ကရကရဏေတိ ဓာတု, ရမ္မပစ္စယော. ကရဏေတိ မနောဒွါရဝီထိယာ သတ္တမကုသလဇဝနစိတ္တသမုဋ္ဌာပိတဝါယောဓာတုယာ ဝိကာရဘူတော ကာယပယောဂေါ, တေန ကာယပယောဂေန ခိပိတဗ္ဗံ ဥဒ္ဓဋံ ကမ္မန္တိ ဝုစ္စတိ ပရမတ္ထဝသေန ပန ကာယပယောဂသင်္ခါတာယ စိတ္တံ ဇဝါယောဓာတုယာ ဝိပ္ဖာရေန ဒေသန္တရပ္ပတ္တိသမုဋ္ဌာပိကာ [Pg.57] အဋ္ဌကလာပပုဉ္ဇာယေဝ. ဥဒကုက္ခေပသီမာယ ကမ္မံ ဥဒကုက္ခေပသီမာကမ္မံ တံ ဧတ္ထ ရဿပဘဝနဒိယာ နတ္ထီတိ အတ္ထော. အယဉှေတ္ထတ္ထော သစေ နဒီ နာတိဒီဃာ ဟောတိ အဍ္ဎယောဇနံ ဝါ ဂါဝုတံ ဝါ အဍ္ဎဂါဝုတံ ဝါ, တဿာ ပဝတ္တနဋ္ဌာနတော ပဋ္ဌာယ ယာဝ နဒီတီရာ သဗ္ဗတ္ထ နဒီပဒေသေ အဇ္ဈောတ္ထရိတွာ သံဃော နိသီဒတိ, တတ္ထ တသ္မိံ နဒီပဒေသေ သမန္တတော အဝသေသနဒိယာ အဘာဝါ ဝဂ္ဂကမ္မသင်္ကာဘာဝေန ဥဒကုက္ခေပသီမာ ကမ္မံ နတ္ထိ, ကေဝလာ နဒီ သီမာယေဝါတိ သာရတ္ထဒီပနိယမ္ပိ မာတိကာဋ္ဌကထာယလီနတ္ထပ္ပကာသနိယမ္ပိ ဧတဒေဝ သန္နိဋ္ဌာနံ ဝုတ္တံ ဝိမတိဝိနောဒနိယံ ပန ယတ္ထ ခုဒ္ဒကေ အရညေ မဟန္တေဟိ ဝါ ဘိက္ခူဟိ ပရိပုဏ္ဏတာယ ဝဂ္ဂကမ္မသင်္ကာဘာဝေန သတ္တဗ္ဘန္တရသီမာပေက္ခာ နတ္ထိ, တတ္ထ သတ္ထဗ္ဘန္တရသီမာ န ဥပ္ပဇ္ဇတိ, ကေဝလာရညသီမာယေဝ တတ္ထ သံဃေန ကမ္မံ ကာတဗ္ဗံ နဒီအာဒီသုပိ ဧသေဝ နယော ဝက္ခတိ ဟိ သစေ နဒီ နာတိဒီဃာ ဟောတိ, ပဘဝတော ပဋ္ဌာယ ယာဝမုခဒွါရာ သဗ္ဗတ္ထ သံဃော နိသီဒတိ, ဥဒကုက္ခေပသီမာကမ္မံ နတ္ထီ’တိ အာဒိ စ ဥဘယတ္ထာပိ စ. ယဿံ ဒိသာယံ သတ္တဗ္ဘန္တရဿ ဝါ ဥဒကုက္ခေပဿ ဝါ ဩကာသော နပ္ပဟောတိ, တတ္ထ ကထံ မိနနံ ခိပနံ ဝါ ဘဝေယျ, ဂါမခေတ္တာဒီသု ပဝိသနတော အခေတ္တေ သီမာ ပဝိဋ္ဌာ နာမာတိသီမာ ဝိပဇ္ဇေယျ, အပေက္ခာယ သီမုပ္ပတ္တိယံ ပန ယတော ပဟောတိ, တတ္ထ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ သယမေဝ ပရိပုဏ္ဏာ ဇာယန္တိ. ယတော ပန နပ္ပဟောတိ, တတ္ထ အတ္တနော ခေတ္တပ္ပမာဏေနေဝ ဇာယန္တိ, န ဗဟီတိ ဝုတ္တံ, ဧတ္ထ စ’သီမာပေက္ခာယ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ သယမေဝ ပရိပုဏ္ဏာ ဇာယန္တီ’တိ ဝုတ္တတ္တာ ဥဒကုက္ခေပံ ဝိနာယေဝ အပေက္ခာယ သီမာယ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇတီ’တိ အတ္ထံ ဝဒန္တိ, တံ အယုတ္တရူပံ ဝိယ ဒိဿတိ. ကသ္မာတိ စေ ပါဠိနယဝိရောဓတော ဝိမတိဝိနောဒနိယံ ပရတော ဝုတ္တဝစနေနာပိ ဝိရောဓတော စ. ဣဒဉ္စ ဝစနံ အာစရိယဿ ကေသဉ္စိ ပုဂ္ဂလာနံ ဝါဒပ္ပကာသနတ္ထံ ဝုတ္တံ ဘဝေယျ. ကသ္မာ ပရတော ဝုတ္တဝစနေန အဃဋိယတ္တာ စ ပါဠိယဋ္ဌကထာဋီကာဝစနေဟိပိ ဝိရုဇ္ဈနတော စ, တံ ပရတော ဝဏ္ဏယိဿာမ. ယထာ စ လောကေ ဝတိံ အပရိက္ခိပိတွာ ‘‘ဣဒံ ဝတိယာ ဌာန’’န္တိ စ ယထာ စ နင်္ဂလကောဋိယာ အကသိတွာ ‘‘ဣဒံ ကသိကဋ္ဌာန’’န္တိ စ ယထာ စ ဝတ္ထုံ ကရောန္တာ မနုဿာ ကုဓာရီဖရသုအာဒိနာ ရုက္ခေ အစ္ဆိန္ဒိတွာ ‘‘ဣဒံ မမ ကုဓာရိပတနဋ္ဌာန’’န္တိ စ ယထာ စ ဒါတ္တေန အလာယိတွာ ‘‘ဣဒံ မမ လာယိတဋ္ဌာန’’န္တိ [Pg.58] စ န သက္ကာ ဝတ္တုံ, ဧဝမေဝ ဥဒကံ ဝါ ဝါလိကံ ဝါ ဟတ္ထေန အခိပိတွာ ‘‘အယမေကော ဥဒကုက္ခေပေါတိ စ, ဥဒကပတနဋ္ဌာနန္တိ စ န သက္ကာ ဝတ္တုံ. ဧတ္ထ စ ဒွေ ဘိက္ခူ ဧဝံ ဝိဝါဒံ ကရောန္တိ ဝိမတိဝိနောဒနိယံ ‘‘ယတ္ထ ခုဒ္ဒကေ အရညေ မဟန္တေဟိ ဘိက္ခူဟိ ပရိပုဏ္ဏတာယ ဝဂ္ဂကမ္မသင်္ကာဘာဝေန သတ္တဗ္ဘန္တရသီမာပေက္ခာ နတ္ထိ, တတ္ထ သတ္တဗ္ဘန္တရသီမာ န ဥပ္ပဇ္ဇတိ, ကေဝလာရညသီမာယေဝ တတ္ထ သံဃေန ကမ္မံ ကတ္တဗ္ဗံ နဒီ အာဒီသုပိ ဧသေဝ နယော. ဝက္ခတိ ဟိ သစေ နဒီ နာတိဒီဃာ ဟောတိ. ပဘဝတော ပဋ္ဌာယ ယာဝ မုခဒွါရာ သဗ္ဗတ္ထ သံဃော နိသီဒတိ, ဥဒကုက္ခေပသီမာကမ္မံ နတ္ထီ’တိအာဒိံ, ဣမိနာ ဧဝ ဝစနေန ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ သတိ ဧဝ ဥဒကုက္ခေပသီမာ သတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇန္တိ, နာသတီတိ ဒဋ္ဌဗ္ဗ’န္တိ ဝုတ္တတ္တာ ဥဒကုက္ခေပံ ဝိနာဝ ပရိသပရိယန္တတော ပဋ္ဌာယ သီမာပေက္ခာယ သဟေဝ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇတိ တသ္မာ ဥဒကုက္ခေပေန ပယောဇနံ နတ္ထေဝါတိ တေ ဧဝံ ဝတ္တဗ္ဗာ ‘‘မာ သပ္ပုရိသာ ဧဝံ ဝဒေယျာထ အာစရိယဝရဉ္စ မာ အဗ္ဘာစိက္ခထ ဣဒဉ္စ ဝစနံ အာစရိယဝရဿ နေယျဝစနံ, ပရတောပိ အာစရိယဝရော သန္နိဋ္ဌာနံ ဝက္ခတိ ဝိနယဋ္ဌကထာသုစေဝ သာရတ္ထဒီပနိယဉ္စ ဝုတ္တဝစနေဟိပိ တဝ ဝစနံ အသံသန္ဒေဝ, ဝိမတိဝိနောဒနိယမေဝ ပရတော ဝုတ္တဝစနေနာပိ န ဃဋိယတိ. ကထံ နေယျဝစနံ ဟောတီတိ. ‘‘သီမာပေက္ခာယ သတိ ဧဝ…ပေ… နဿတီ’’တိ ဧတ္ထ သီမာပေက္ခာယ ဝိနာ မဂ္ဂဂမနနှာနာဒိ အတ္ထေဟိ ဘိက္ခူဟိ အရညေ ဝါ နဒီအာဒီသုပိဝါ ပဝိဋ္ဌက္ခဏေယေဝ နုပ္ပဇ္ဇတိ, သီမာပေက္ခာယ သတိဧဝ အရညေ သမန္တာ သတ္တဗ္ဘန္တရာ’တိ ပညတ္တသိက္ခာပဒါနုရူပံ အဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇတိ’ နဒီသမုဒ္ဒဇာတဿရေသုပိ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေ’ပါတိ ပညတ္တ သိက္ခာပဒါနုရူပံ ဥဒကုက္ခေပေန သဟ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇတိ, န ဥဒကုက္ခေပေန ဝိနာတိ အယံ နေယျတ္ထော. နာသတီတိဧတ္ထ ဥဒကုက္ခေပေန ဝိနာတိ အတ္ထောပိ န လဗ္ဘတေ. ဧဝဉ္စ သတိ ဝိမတိဝိနောဒနိယံ ယေဝ ပုန တတ္ထာတိ လောကဝေါဟာရသိဒ္ဓါသု ဧတာသု နဒီအာဒီသု တီသု အဗဒ္ဓသီမာသု ပုနဝဂ္ဂကမ္မပရိဟာရတ္ထံ သာသနဝေါဟာရသိဒ္ဓါယ အဗဒ္ဓသီမာယ ပရိစ္ဆေဒံ ဒဿေန္တောတိ အဓိပ္ပာယော. ပါဠိယံ ‘‘ယံ မဇ္ဈိမဿ ပုရိသဿာ’’တိ အာဒီသု ဥဒကံ ဥက္ခိပိတွာ ခိပိယတိ ဧတ္ထာတိ ဥဒကုက္ခေပေါ, ဥဒကဿ ပထနောကာသော, တသ္မာ ဥဒကုက္ခေပါ. အယဉှေတ္ထ ပဒသမ္ဗန္ဓဝသေန အတ္ထော… ‘‘ပရိသ ပရိယန္တတော ပဋ္ဌာယ သမန္တာ ယာဝ မဇ္ဈိမဿ [Pg.59] ပုရိသဿ ဥဒကုက္ခေပေါ ဥဒကပတနဋ္ဌာနံ, တာဝ ယံ တံ ပရိစ္ဆိန္နံ ဋ္ဌာနံ, အယံ တတ္ထ နဒီအာဒီသု အပရာ သမာနသံဝါသာ ဥဒကုက္ခေပသီမာ’’တိ ဝုတ္တအတ္ထပဒေဟိပိ သမာနံ ဘဝေယျ အာစရိယမေဝ ဟိ ကေစိပန သမန္တာ အဗ္ဘန္တရံ မိနိတွာ ပရိစ္ဆေဒကရဏေနေဝ သီမာ သဉ္ဇာယတိ, န သယမေဝါတိ ဝဒန္တိ, တံ န ဂဟေတဗ္ဘန္တျာဒိနာ ကေစိဝါဒံ ပဋိက္ခိပိတွာ မိနနခိပနေ ဒေါသံ ဒဿေတွာ စ ယံ ပနေတ္ထ အဗ္ဘန္တရမိနနပ္ပမာဏဿ ဝါလိကာဒိခိပနကမ္မဿ စ ဒဿနံ, တံ သယံဇာတသီမာနံ ဌိတဋ္ဌာနပရိစ္ဆေဒဒဿနတ္ထံ ကတံ, ဂါမူပစာရဃရူပစာရဇာနနတ္ထံ လေဍ္ဍုသုပ္ပာဒိခိပနဝိဇာနနဒဿနံ ဝိယ, တေနေဝ မာတိကာဋ္ဌကထာယံ သီမံ ဝါ ဗန္ဓန္တိ ဥဒကုက္ခေပံ ဝါ ပရိစ္ဆေဒ’န္တိ ဝုတ္တံ, ဧဝံ ကတေပိ တဿ ပရိစ္ဆေဒဿ ပဘဝတော ဉာတုံ အသက္ကုဏေယျတ္တေန ထူလတော ဉတွာ အန္တောတိဋ္ဌန္တေဟိ နိရာသင်္ကဋ္ဌာနေ ဌာတဗ္ဗံ အညံ ဗဟိကရောန္တေဟိ အတိဒူရေ နိရာသင်္ကဋ္ဌာနေ ပေသေတဗ္ဗန္တိ ဝါ, တသ္မာ ယထာ ဝုတ္တသီမာပေက္ခဝသေနေဝ တာသံ သတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာနံ ဥပ္ပတ္တိ, တဗ္ဗိဂမေန ဝိနာသော စ ဂဟေတဗ္ဗောတိ အမှာကံ ခန္တိ, ဝီမံသိတွာ ဂဟေတဗ္ဗံ, အညော ဝါ ပကာရော ဣတော ယုတ္တတရော ဂဝေသိတဗ္ဗော’တိ အာဟ. ဝီမံသိတွာ ဂဟေတဗ္ဗံ. အညော ဝါ ပကာရော ဣတော ယုတ္တတရော ဂဝေသိတဗ္ဗော’တိ ဣမိနာ အာစရိယဿ ဝစနေန ဣမဿ ဝစနဿ အတ္တနောမတိဘာဝဉ္စ အာစရိယဿ အပဋိသမ္ဘိဒါပတ္တဘာဝဉ္စ ဒဿေတိ. ဣဒဉ္စ ဝစနံ န ဘဂဝတော ပစ္စက္ခဝစနံ, နာပိဓမ္မသင်္ဂါဟကတ္ထေရာနံ ဝစနံ, တိဿောပိ သင်္ဂီတိယော အနာရူဠှာ, နာပိ အဋ္ဌကထာယ သံဝဏ္ဏနာစရိယဿ ဝါဒပ္ပကာသနမေဝ တသ္မာ အသလ္လက္ခိတဗ္ဗမေဝ သာရတ္ထဒီပနိယမ္ပိ သစေ နဒီ နာတိဒီဃာ ဟောတီတိ ဣမိဿာ သံဝဏ္ဏနာဓိကာရေ ဥဒကုက္ခေပသီမာ ကမ္မံ နတ္ထီတိ ယသ္မာ သဗ္ဗောပိ နဒီပဒေသော ဘိက္ခူဟိ အဇ္ဈောတ္ထဋော, တသ္မာ သမန္တတော နဒိယာ အဘာဝါ ဥဒကုက္ခေပေန ပယောဇနံ နတ္ထီ’တိ ဝုတ္တံ တထာ ဟိ သမန္တတော နဒိယာ အဘာဝါ ဥဒကုက္ခေပေန ပယောဇနံ နတ္ထီ’တိဣမဿ အနွယဝသေန ဝါ အတ္ထာပတ္တိဝသေန ဝါ သမန္တတော နဒိယာ ဘာဝေ သတိ ဥဒကုက္ခေပေန ပယောဇနံ အတ္ထေဝ ဝဂ္ဂကမ္မပရိဟာရတ္ထန္တိ အတ္ထော လဗ္ဘတေ မာတိကာဋ္ဌကထာယ လီနတ္ထပ္ပကာသနိယမ္ပိ ‘‘သမန္တာ ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗောတိ ပဟောနကဋ္ဌာနံ သန္ဓာယ ဝုတ္တံ ယတ္ထ ပန ကုန္နဒိယံ နပ္ပဟောတိ. တတ္ထ ပဟောနကဋ္ဌာနေ ဥဒကုက္ခေပပရိစ္ဆေဒေါ [Pg.60] ကာတဗ္ဗော’တိဝုတ္တံ. ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗော’တိ ဣမိနာ ဝစနေန သီမာပေက္ခာယ သဟ ဥဒကုက္ခေပံ ဝိနာ အတ္တနော သဘာဝေနေဝ နုပ္ပဇ္ဇတီတိ ဝိညာယတိ, တထာ ဟိ ဥဒကုက္ခေပပရိစ္ဆေဒကေ ကတ္တာရေ အသတိ ကထံ ဥဒကုက္ခေပပရိစ္ဆေဒေါ ကာတဗ္ဗော ဘဝေယျ တသ္မာ ‘‘ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ သတိ ဧဝ ဥဒကုက္ခေပသတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇန္တိ, နာသတီ’တိ ဣဒံ ဝစနံ သာရတ္ထဒီပနိယဉ္စ မာတိကာဋ္ဌကထာယဉ္စ ဝုတ္တဝစနေဟိ အညမညဝိရုဒ္ဓံ ဝိယ ဒိဿတိ ဝိမတိဝိနောဒနိယံယေဝ စ ‘‘မဟောဃေန ပန ဥန္နတဋ္ဌာနတော နိန္နဋ္ဌာနေ ပတန္တေန ခတော ခုဒ္ဒကော ဝါ မဟန္တော ဝါ လက္ခဏယုတ္တော ဇာတဿရောဝ ဧတ္ထာပိ ခုဒ္ဒကေ ဥဒကုက္ခေပကိစ္စံ နတ္ထိ သမုဒ္ဒေ ပန သဗ္ဗထာ ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗံ, သောဓေတုံ ဒုက္ကရတ္တာ’’တိ ဝုတ္တံ တထာ ဟိ အယမာစရိယဝရော ပုဗ္ဗေ ‘‘ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ သတိ ဧဝ ဥဒကုက္ခေပသတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇန္တိ, နာသတီ’’တိ ဝတွာ ပရတော ကထမာစရိယဝရေန ‘‘ဧတ္ထာပိ ခုဒ္ဒကေ ဥဒကုက္ခေပကိစ္စံ နတ္ထိ’’တျာဒိဝစနမုစ္စတေ, တတ္ထာယံ ဝိဂ္ဂဟော ဥဒကံ ဥက္ခိပိတွာ ခိပီယတိ ဧတ္ထာတိ ဥဒကုက္ခေပေါ ဥဒကဿ ပတနောကာသော ကိန္တုံ, ဌာနံ ကရိတဗ္ဗံ ကိစ္စံ ကရ ကရဏေတိ ဓာတု ရိစ္စပစ္စယော ယံ. ‘‘အဇ္ဇေဝ ကိစ္စံ အာတပ္ပ’’န္တိ ယထာ, ဥဒကုက္ခေပဿ ကိစ္စံ ကရဏံ ဥဒကုက္ခေပကိစ္စံ. သမုဒ္ဒေ ပနာ တိ ဧတ္ထ ပန သဒ္ဒေါ ဝိသေသတ္ထော, ပက္ခန္တရတ္ထောတိပိ အပရေ ဝိသေသတ္ထေ ပန နဒီဇာတဿရေသု မဟန္တေသု ဥဒကုက္ခေပသီမာယမေဝ ကာတဗ္ဗံ, ခုဒ္ဒကေ ပန ကေဝလေ နဒီဇာတဿရေပိ ကာတဗ္ဗံ သမုဒ္ဒေ ပန ဝိသေသတော ဥဒကုက္ခေပသီမာယမေဝ ကာတဗ္ဗန္တိ အယံ ပန သဒ္ဒဿ ဝိသေသတ္ထော. သဗ္ဗထာ တိ သဗ္ဗေန သဗ္ဗံ. ဥဒကုက္ခေပသီမာယမေဝါ တိ ဧတ္ထ ဧဝကာရော သန္နိဋ္ဌာနတ္ထော, ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗံ, န သမုဒ္ဒသီမာယ ကဒါစီတိ အတ္ထော ယုဇ္ဇတေဝ. နဒီဇာတဿရေသု ပန မဟန္တေသု ဥဒကုက္ခေပသီမာယ ကာတဗ္ဗံ, ခုဒ္ဒကေ နဒီဇာတဿရေယေဝ န ကာတဗ္ဗန္တိ အယံ အတ္ထော သာမတ္ထိယတော လဗ္ဘတေဝ နဒီဇာတဿရေသု ခုဒ္ဒကမဟန္တဘာဝေန နဒီဇာတဿရဥဒကုက္ခေပါတိ ဒွေ ဒွေ သီမာ လဗ္ဘန္တိ သမုဒ္ဒေ ပန ကသ္မာ သမုဒ္ဒဥဒကုက္ခေပဝသေန ဒွေ န လဗ္ဘန္တီတိ သမုဒ္ဒေ ပန ကသ္မာ သမုဒ္ဒဥဒကုက္ခေပဝသေန ဒွေ န လဗ္ဘန္တီတိ စောဒနံ မနသိသန္ဓာယာဟ ‘‘သောဓေတုံ ဒုက္ကရတ္တာ’’တိ. တတ္ထ သောဓေတုံ ဒုက္ကရတ္တာ တိ သမုဒ္ဒဿ အတိမဟန္တဘာဝေန သမုဒ္ဒမောတိဏ္ဏေ ဘိက္ခူ [Pg.61] ဟတ္ထပါသနယနံ ဝါ ဗဟိသမုဒ္ဒကရဏံ ဝါ ကာတုံ အတိဒုက္ကရံ တသ္မာ သဗ္ဗထာ သဗ္ဗေန သဗ္ဗံ ဥဒကုက္ခေပသီမာယမေဝ ကာတဗ္ဗန္တိ အယမာစရိယဝရဿ အဓိပ္ပာယော. ယဒိ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ သတိ ဧဝ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇေယျ, ဧဝံ သတိ သမုဒ္ဒမောတိဏ္ဏေ ဘိက္ခုသမူဟေဝ ဟတ္ထပါသတော ဗဟိ ကရေယျ, ဧဝဉ္စ သတိ သောဓေတုံ ဒုက္ကရတ္တာ’တိ ဟေတုပဒမ္ပိ နိရတ္ထကံ ဘဝေယျ န ပနေဝံ သက္ကာ ဝတ္တုံ, တေန ဉာယတိ ‘‘ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဥဒကုက္ခေပပယောဇန’’န္တိ. အပိစ တေသံ အာစရိယာနံ အဓိပ္ပာယေန ‘‘မယံ ဥဒကုက္ခေပသီမာယ န ကရောမ, ကေဝလံ သမုဒ္ဒေယေဝ ကရောမာ’’တိ ဣစ္ဆမာနေ သတိ ကထံ ကရိဿန္တိ. တသ္မာ တေသံ မတေန သီမာပေက္ခာယ သဟေဝ ဥဒကုက္ခေပသီမာယ သမ္ဘဝတော ဂတဂတဋ္ဌာနေ ဥဒကုက္ခေပသီမာ ဘဝေယျ ဧဝဉ္စ သတိ ‘‘သမုဒ္ဒေ ပန သဗ္ဗထာ ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗံ, သောဓေတုံ ဒုက္ကရတ္တာ’’တိ ဝစနမ္ပိ နိရတ္ထကံ ဘဝေယျ ဧဝဉ္စ ပန ဝဒေယျ… သဗ္ဗသော သမုဒ္ဒသီမာယ အလဗ္ဘမာနတံ သန္ဓာယ ‘‘သမုဒ္ဒေ ပနာ’’တျာဒိဝစနံ အာစရိယဝရေန ဝုတ္တန္တိ တထာပိ န ဝတ္တဗ္ဗံ ကသ္မာ ဧဝဉ္စ အတ္ထေ ဣစ္ဆမာနေ သတိ ‘‘သမုဒ္ဒေ ပန သဗ္ဗတ္ထ ဥဒကုက္ခေ ပသီမာဝ လဗ္ဘတီ’’တိ ဝတ္တဗ္ဗံ သိယာ နနေဝံ ဝုတ္တံ. အထဝါ ပကရဏာဒိဝသေန သဒ္ဒတ္ထေ ဝိဘဇ္ဇီယမာနေပိ ဝိရုဇ္ဈတေဝ ကထံ သံယောဂဝသေန ‘‘သဝစ္ဆံ ဓေနုမာနေဟီ’’တိ ဝုတ္တေ ‘‘ဂါဝီ’’တိ ဝိညာယတိ, န ဝဠဝါ. ‘‘အဝစ္ဆံ ဓေနု’’န္တိ ဝုတ္တေ ဂါဝီတိ ဝိညာယတိ, န ဝဠဝါတိ ဧတ္ထ ဝိယ ကဒါစိပိ ဧဝသဒ္ဒေန နိဝတ္တေတဗ္ဗဿ သမုဒ္ဒဿ နဒိယမိဝ နာတိဒီဃဘာဝေ အလဗ္ဘမာနေ သတိ ‘‘သမုဒ္ဒေ ပန သဗ္ဗထာ ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗ’’န္တိ ဧဝကာရေန အဝတ္တဗ္ဗံ သိယာ, တထာ ဟိ သံယောဂဝိပ္ပယောဂဝသေန ‘‘သဝစ္ဆံ ဓေနုံ, အဝစ္ဆံ ဓေနု’’န္တိ ဝုတ္တေ ဂါဝီတိ ဝိညာယတိ, န ဝဠဝါ. ဝဠဝါ စ နာမ ယောနိမဂ္ဂဿ အတိသမ္ဗာဓတ္တာ ဝိဇာယိတုံ န သက္ကောန္တိ, ဂဗ္ဘဿ ပရိဏတကာလေ ကုစ္ဆိံ ဖာလေတွာ အာဇညပေါတကံ ဂဏှန္တိ ဧဝံ ဧကဂဗ္ဘေနေဝ မရန္တိ တသ္မာ ‘‘ဝဠဝံ သဝစ္ဆ’’န္တိဝါ အဝစ္ဆ’’န္တိ ဝါ ဝတ္တုံ နာရဟတိ ဧဝမေဝ ကဒါစိပိ နာတိဒီဃသမုဒ္ဒဿပိ အနုပလဗ္ဘမာနတ္တာ တံ နိဝတ္တာပကေန ဧဝသဒ္ဒေန ‘‘သမုဒ္ဒေ ပန သဗ္ဗထာ ဥဒကုက္ခေပသီမာယမေဝ ကမ္မံ ကာတဗ္ဗ’’န္တိ အပဒိသိတုံ နာရဟတိယေဝ တသ္မာ ဥဒကုက္ခေပေန သီမာ ဥပ္ပဇ္ဇတီတိ နိဋ္ဌမေတ္ထာဝ ဂန္တဗ္ဗံ တေန ဝုတ္တံ ‘‘ဧဝဉ္စ အတ္ထေ ဣစ္ဆမာနေ သတိ သမုဒ္ဒေ ပန [Pg.62] သဗ္ဗထာ ဥဒကုက္ခေပသီမာဝ လဗ္ဘတီတိ ဝတ္တဗ္ဗံ သိယာ န ပနေဝံ ဝုတ္တ’’န္တိ တေန ဉာယတိ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဝါလိကာဒီဟိ ခိပနန္တိ အပိစ ဝိမတိဝိနောဒနိယံယေဝ ‘‘ဂစ္ဆန္တိယာ ပန နာဝါယ ကာတုံ န ဝဋ္ဋတိ. ကသ္မာ ဥဒကုက္ခေပမတ္တမေဝ ဟိ သီမာ, တံ နာဝါ သီဃမေဝ အတိက္ကမေတိ ဧဝံ သတိ အညိဿာ သီမာယ ဉတ္တိ, အညိဿာ အနုသာဝနာ ဟောတီ’’တိ ဣမဿ သံဝဏ္ဏနာဓိကာရေ တန္တိ သီမံ. သီဃမေဝ အတိက္ကမေတီတိ ဣမိနာ တံ အနတိက္ကမိတွာ အန္တော ဧဝ ပရိဝတ္တမာနာယ ကာတုံ ဝဋ္ဋတီတိ ဒဿေတိ. ဧတဒတ္ထမေဝ ဟိ ဝါလိကာဒီဟိ သီမာပရိစ္ဆိန္ဒနံ. ဣတရထာ ‘‘ဗဟိပရိဝတ္တာ နုခေါ နော ဝါ’’တိ ကမ္မကောပသင်္ကာ ဘဝေယျ. အညိဿာ အနုသာဝနာတိ ကေဝလာယ နဒီသီမာယ အနုသာဝနာ’တိ အာစရိယဝရေန ဝုတ္တံ. ယဒိသီ မာပေက္ခာယ သဟ အတ္တနော သဘာဝေန ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇေယျ, ဧဝံ သတိ နာဝါယ ဂတဂတဋ္ဌာနေ သမန္တတော သဘာ ဝိယ ပရိခိပိတွာ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇေယျ, ဥပ္ပဇ္ဇမာနေပိ စ အညိဿာ အနုသာဝနာတိ စ အပရာယ ဥဒကုက္ခေပသီမာယ အနုသာဝနာတိ ဝတ္တဗ္ဗံ ဘဝေယျ န ပနေဝံ ဝုတ္တံ အထာပိ ဝဒေယျ ‘‘ပဌမောတိဏ္ဏဋ္ဌာနေယေဝ သီမာပေက္ခာ ဟောတိ, ဂတဂတဋ္ဌာနေ နတ္ထီ’’တိ, တမ္ပိ ဝစနံ အယုတ္တမေဝ. ကသ္မာ ယာဝ ကမ္မံ န နိပ္ဖန္နံ, တာဝ သီမာပေက္ခာယ ဝိနာ အသမ္ဘဝတော တေန ဉာယတိ ‘‘ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဥဒကုက္ခေပံ ဝိနာ သီမာပေက္ခာယ သဟေဝ အတ္တနော သဘာဝေန ဥဒကုက္ခေပသီမာ နုပ္ပဇ္ဇတီ’’တိ နိဋ္ဌမေတ္ထာဝ ဂန္တဗ္ဗံ တသ္မာ နာဝါယ ကမ္မံ ကရောန္တေဟိ ထိရတရံ ကတွာ နာဝံ အဂမနီယံ ကတွာဝ ကာတဗ္ဗံ. သာရတ္ထဒီပနိယမ္ပိ ‘‘ဂစ္ဆန္တိယာ ပန နာဝါယ ကာတုံနဝဋ္ဋတီတိ ဧတ္ထ ဥဒကုက္ခေပံ အနတိက္ကမိတွာ ပရိဝတ္တမာနာယ ကာတုံ ဝဋ္ဋတီတိ ဝေဒိတဗ္ဗ’’န္တိ ဝုတ္တံ. ဧဝဉ္စ ပန ဝဒေယျ ‘‘ယာဝ ပရိသာ ဝဍ္ဎတိ, တာဝ သီမာပိ ဝဍ္ဎတိ ပရိသပရိယန္တတော ဥဒကုက္ခေပေါယေဝ ပမာဏန္တိ ဝိနယဋ္ဌကထာယံ ဝုတ္တတ္တာ ပရိသဝသေန ဝဍ္ဎမာနာ ဥဒကခိပနံ ဝိနာယေဝ ဝဍ္ဎတိ ဥပစာရသီမာ ဝိယ တသ္မာ ဥဒကုက္ခေပေန ပယောဇနံ နတ္ထေဝါ’’တိ. တံ နု, အယဉှေတ္ထတ္ထော… ဥဒကုက္ခေပသီမာ နာမေသာ ဝဍ္ဎမာနာ ပရိသဝသေနေဝ ဝဍ္ဎတိ ဗဒ္ဓသီမာယံ ပန ဝဍ္ဎမာနာ သမူဟဝသေန ဝဍ္ဎတိ. ကသ္မာ ပရိသဝသေန ဝဍ္ဎမာနာ ပရိသပရိယန္တတော ဥဒကုက္ခေပေါ ကာတဗ္ဗောတိ. အပရေ ဧဝံ ဝဒန္တိ ပုဗ္ဗေ ဥဒကုက္ခေပေါယေဝ ပမာဏံ, ပုန ဥဒကုက္ခေပကိစ္စံ နတ္ထိ, ကထိနတ္ထတသာဋကဒါနကမ္မဝါစာဝိယ [Pg.63] တထာ ဟိ ကထိနတ္ထတသာဋကဒါနကာလေ ဝုတ္တကမ္မဝါစာ ဧကာယေဝဝဋ္ဋတိ, အတ္ထတေယေဝ ကထိနေ ပုန ဝရသာဋကံ လဘိတွာ ကမ္မဝါစာယ ဒါနကိစ္စံ နတ္ထိ ဧဝမေဝ ဧတ္ထာပိ ပုဗ္ဗေ ဥဒကုက္ခေပေါယေဝ ပမာဏံ, ပုန ဥဒကုက္ခေပကိစ္စံ နတ္ထီတိ တေ ဥပစာရသီမာယမိဝ မညိတွာ ဝဒန္တိ ဥပစာရသီမာယဉှိ ပုရိသာယ နိသိန္နဋ္ဌာနမေဝ ဥပစာရသီမာဘာဝေန ဝဍ္ဎတိ ဣဓ ပန ပရိသပရိယန္တတော ဥဒကုက္ခေပပ္ပမာဏေန ဝဍ္ဎတိယေဝ န ဥဒကုက္ခေပံ ဝိနာဝ ဣဇ္ဈတေ ‘‘ကထံ ပန ဥဒကံ ဥက္ခိပိတဗ္ဗံ ယထာ အက္ခဓုတ္တာ ဒါရုဂုဠံ ခိပန္တိ, ဧဝံ ဥဒကံ ဝါ ဝါလိကံ ဝါ ဟတ္ထေန ဂဟေတွာ ထာမမဇ္ဈိမေန ပုရိသေန သဗ္ဗထာမေန ခိပိတဗ္ဗံ, ယတ္ထ ဧဝံ ခိတ္တံ ဥဒကံ ဝါ ဝါလိကံ ဝါ ပတတိ, အယမေကော ဥဒကုက္ခေပေါ’’တိ အဋ္ဌကထာဝစနံ ဘိန္ဒန္တိ နာမ. ကိမိဝါတိ စေ, ယေ ပန ‘‘ကမ္မမေဝ ကမ္မကရဏံ ကရောတိ, နတ္ထိ နိရယပါလာ’’တိ ဝဒန္တိ, တေ ‘‘အတ္ထိ ဘိက္ခဝေ နိရယေ နိရယပါလာ’’တိ ဒေဝဒူတသုတ္တံ ဘိန္ဒန္တိ ဝိယာတိ. ဧဝဉ္စပန ဝဒေယျ ယေ ဥဒကုက္ခေပေန သဟ ဣဇ္ဈန္တိ, တေပိ ‘‘သစေပိ ဟိ ဘိက္ခုသဟဿံ တိဋ္ဌတိ, တဿ ဌိတောကာသဿ ဗာဟိရန္တတော ပဋ္ဌာယ ဘိက္ခူနံ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခာယ ဥပ္ပန္နာယ တာယ သဟ သယမေဝ သဉ္ဇာတာ သတ္တဗ္ဘန္တရသီမာ သမာနသံဝါသကာတိ အဓိပ္ပာယော. ယတ္ထ ပန ခုဒ္ဒကေ အရညေ မဟန္တေဟိ ဝါ ဘိက္ခူဟိ ပရိပုဏ္ဏတာယ ဝဂ္ဂကမ္မသင်္ကာဘာဝေန သတ္တဗ္ဘန္တရသီမာပေက္ခာ နတ္ထိ, တတ္ထ သတ္တဗ္ဘန္တရသီမာ န ဥပ္ပဇ္ဇတိ, ကေဝလာရညသီမာယမေဝ တတ္ထ သံဃေန ကမ္မံ ကာတဗ္ဗံ နဒီအာဒီသုပိ ဧသေဝနယော’’တိ ဝိမတိ ဝိနောဒနိယံ ဝုတ္တဝစနံ ဘိန္ဒန္တိ နာမာတိ. တံ န, တေန နော ကာ ဟာနိ ဧဝမ္ပိ အမှာကံ ဝါဒေ ကောစိ ဝိရောဓော န ဝိဇ္ဇတေဝ. ကသ္မာတိ စေ, ဣမေ ဒွေ သဒ္ဒရစနာပိ အသမ္ဗန္ဓာဝ ဘိန္နလက္ခဏာ ဘိန္နဝိသယာ စေတာ သီမာ. ကထံ သဒ္ဒရစနာ အသမ္ဗန္ဓာ. ယထာ အရညေ တတ္ထ သတ္တဗ္ဘန္တရသီမာ န ဥပ္ပဇ္ဇတိ, ကေဝလာရညမေဝါတိ ဝုစ္စတိ, ဧဝ မေဝ ‘‘နဒိယာပိ သဗ္ဗတ္ထ သံဃော နိသီဒတိ, ဥဒကုက္ခေပသီမာ နုပ္ပဇ္ဇတီ’’တိ အဝတွာ ‘‘ဥဒကုက္ခေပသီမာ ကမ္မံ နတ္ထီ’’တိ ကြိယာပရာမသနဝသေန ဝုတ္တံ. ကရိတဗ္ဗံ ကမ္မံ. ကိံ တံ, ခိပနံ. ဧဝမ္ပိ သဒ္ဒရစနာ အသမ္ဗန္ဓာဝ. ‘‘ဝဂ္ဂကမ္မပရိဟာရတ္ထံ…ပေ… ဥဒကုက္ခေပသီမာ သတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇတိ, နာသတီ’’တိ ဧတ္ထ ‘‘နာသတီ’’တိ ဣမဿ ဥဒကုက္ခေပေန ဝိနာပီတိ အတ္ထောပိ ယုဇ္ဇတေဝ. ကသ္မာတိ စေ ‘‘သီမာပေက္ခာယ သတိဧဝါ’’တိ ဣမိနာ အနုလောမနယဝသေန ‘‘သီမာပေက္ခာယ အသတိ [Pg.64] နုပ္ပဇ္ဇတီ’’တိ အတ္ထော ယုဇ္ဇတေဝ. ကေစိပန ‘‘သမန္တာ အဗ္ဘန္တရံ မိနိတွာ ပရိစ္ဆေဒကရဏေနေဝ သီမာ သဉ္ဇာယတိ, န သယမေဝါ’’တိ ဝဒန္တိ တံ န ဂဟေတဗ္ဗံ. ယဒိ ဟိ…ပေ… ယထာ စေတ္ထ, ဧဝံ ဥဒကုက္ခေပသီမာယပိ နဒီအာဒီသုပိ တတ္ထာပိ ဟိ မဇ္ဈိမပုရိသော န ဉာယတိ, တထာ သဗ္ဗထာမေန ခိပနန္တိ ဣမိနာပိ ဝစနေန အာစရိယဝရဿ ဥဒကုက္ခေပေန သဟေဝ သီမာပေက္ခာယ သတိ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇတိ, နာသတီတိ အဓိပ္ပာယော ဉာယတိ. ကထံ ဘိန္နလက္ခဏာ, ဂါမသီမသတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ ကိဉ္စာပိ အဗဒ္ဓသီမသာမညေန သမာနာ, န ပန သမာနလက္ခဏာ တထာ ဟိ ‘‘အသမ္မတာယ ဘိက္ခဝေ သီမာယ အဋ္ဌပိတာယ ယံ ဂါမံ ဝါ နိဂမံ ဝါ ဥပနိဿာယ ဝိဟရတိ, ယာ တဿ ဂါမဿ ဝါ ဂါမသီမာ, နိဂမဿ ဝါ နိဂမသီမာ, အယံ တတ္ထ သမာနသံဝါသာ ဧကူပေါသထာ’’တိ ဣမသ္မိံ သိက္ခာပဒေ ခုဒ္ဒကော ဝါ မဟန္တော ဝါ သဗ္ဗောပိ ဂါမပဒေသော ဂါမသီမာတိ အနုညာတာ, န သတ္တဗ္ဘန္တရသီမာယ ဝိယ သမန္တာ လေဍ္ဍုပါတုက္ခေပေန အနုညာတာ အဗ္ဘန္တရသီမာယပိ အဂါမကေ စေ အရညေ ယံ နိဿာယ ဝိဟရတိ, တဿ အရညဿ အရညသီမာတိ နာနုညာတာ တထာ နဒီသမုဒ္ဒဇာတဿရေသုပိ ဂါမသီမာယမိဝ သဗ္ဗော နဒီသမုဒ္ဒဇာတဿရပဒေသော နဒီသမုဒ္ဒဇာတဿ ရသီမာတိ ဧဝမေဝ န အနုညာတာ တထာ အဗ္ဘန္တရသီမာယမိဝ သမန္တာ သတ္တဗ္ဘန္တရာတိ ဝါ နာနုညာတာ ဧဝမိမာ ဂါမသီမသတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ ဘိန္နလက္ခဏာ, တသ္မာ ဘဂဝတာ ပညတ္တသိက္ခာပဒါနုသာရေနေဝ ဂါမသီမာယပိ ခုဒ္ဒကော ဝါ မဟန္တော ဝါ သဗ္ဗော ဂါမပဒေသော ဂါမသီမာဝ ဟောတိ, သတ္တဗ္ဘန္တရသီမာယပိ ‘‘သမန္တာ သတ္တဗ္ဘန္တရာ’’တိ ပညတ္တသိက္ခာပဒါနုသာရေန သမန္တာ သတ္တဗ္ဘန္တရသီမာ သီမာပေက္ခာယ သဟ သယမေဝ ဥပ္ပဇ္ဇတီ’’တိ မိနနာမိနနဝိစာရဏာ ပန နိရတ္ထကာဝ တထာ ဥဒကုက္ခေပသီမာယပိ ‘‘မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပါ’’တိ ပညတ္တသိက္ခာပဒါနုရူပံ ဥဒကုက္ခေပေန သဟေဝ ဥပ္ပဇ္ဇတီတိ နတ္ထိ ခိပနာခိပန ဝိစာရဏာယ ပယောဇနန္တိ. ကထံ ဘိန္နဝိသယာ သတ္တဗ္ဘန္တရသီမာ အရညဝိသယာ, ဥဒကုက္ခေပသီမာ နဒီသမုဒ္ဒဇာတဿရဝိသယာ, ဧဝမ္ပိ ဧတာ ဂါမသီမသတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ ဘိန္နဝိသယာဝ တသ္မာ ‘‘နဒီအာဒီသု ဧသေဝ နယော’’တိ ဝုတ္တေပိ သတ္တဗ္ဘန္တရသီမာ အပေက္ခာယ သဟေဝ အတ္တနော သဘာဝေနေဝ သတ္တဗ္ဘန္တရသီမာ ဥပ္ပဇ္ဇတိ ယထာ. ဧဝမေဝ ဥဒကုက္ခေပသီမာယပိ [Pg.65] အပေက္ခာယ သဟ ဥဒကုက္ခေပံ ကတွာဝ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇတိ, န ဝိနာတိ သန္နိဋ္ဌာနံ ကာတဗ္ဗံ. နနု စ မာတိကာဋ္ဌကထာယံ ပရိစ္ဆေဒဗ္ဘန္တရေ ဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတောပိ, ပရိစ္ဆေဒါ ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတိ, ဣဒံ သဗ္ဗအဋ္ဌကထာသု သိန္နိဋ္ဌာန’န္တိ ဝုတ္တဝစနေ နဝိရုဇ္ဈတီတိ စေ. တံ န, မာတိကာဋ္ဌကထာယံ ‘‘သစေ ပန ဒွေသံဃာ ဝိသုံဝိသုံ ဥပေါသထာဒိကမ္မံ ကရောန္တိ, ဒွိန္နံ ဥဒကုက္ခေပါနံ အန္တရေ အညော ဧကော ဥဒကုက္ခေပေါ ဥပစာရတ္ထာယ ဌပေတဗ္ဗော’’တိ ဒွိန္နံ သံဃာနံ ဝိသုံ ဝိသုံ ကမ္မကရဏာဓိကာရေ ဝုတ္တတ္တာ. သာရတ္ထဒီပနိယမ္ပိ ‘‘တတ္ထ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ ကောပေတီတိ ဣဒံ နေဝ ပါဠိယံ, န အဋ္ဌကထာယံ ဥပလဗ္ဘတိ. ယဒိ စေတံ ဒွိန္နံ သံဃာနံ ဝိသုံဝိသုံ ဥပေါသထာဒိကမ္မကရဏာဓိကာရေ ဝုတ္တတ္တာ ဥဒကုက္ခေပတော ဗဟိ အညံ ဥဒကုက္ခေပံ အနတိက္ကမိတွာ ဥပေါသထာဒိကရဏတ္ထံ. ဌိတော သံဃော သီမာသမ္ဘေဒသမ္ဘဝတော ကမ္မံ ကောပေတီတိ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တံ သိယာ. ဧဝံ သတိ ယုဇ္ဇေယျ, တေနေဝ မာတိကာဋ္ဌကထာယံ လီနတ္ထပ္ပကာသနိယံ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒန္တိ ဒုတိယံ ဥဒကုက္ခေပံ အနတိက္ကမန္တောပိ ကောပေတိ. ကသ္မာ, အတ္တနော ဥဒကုက္ခေပသီမာယ ပရေသံ ဥဒကုက္ခေပသီမာယ အဇ္ဈောတ္ထတတ္တာ သီမာသမ္ဘေဒေါ ဟောတိ, တသ္မာ ကောပေတီ’တိ ‘‘ဣဒံ သဗ္ဗအဋ္ဌကထာသု သန္နိဋ္ဌာန’’န္တိ စ ဣမိနာ အဓိပ္ပာယေန ဝုတ္တန္တိ ဂဟေတဗ္ဗံ. သဗ္ဗာသုပိ အဋ္ဌကထာသု သီမာသမ္ဘေဒဿ အနိစ္ဆိတတ္တာ တေနေဝ အတ္တနော စ အညေသဉ္စ ဥဒကုက္ခေပပရိစ္ဆေဒဿ အန္တရာ အညော ဥဒကုက္ခေပေါ သီမန္တရိကတ္ထာယ ဌပေတဗ္ဗောတိ ဝုတ္တံ. အညေ ပနေတ္ထ အညထာပိ ပပဉ္စေန္တိ, တံ န ဂဟေတဗ္ဗ’န္တိ ဝတွာ ပဋိက္ခိတ္တံ. တဿ ‘‘အန္တောဟတ္ထပါသံ ဝိဇဟိတွာ ဌိတော ကမ္မံ ကောပေတီ’’တိ ဣမိနာ ပရိစ္ဆေဒတော ဗဟိ ယတ္ထကတ္ထစိ ဌိတော ကမ္မံ န ကောပေတီတိ ဒီပေတီတိ သာရတ္ထဒီပနီဝစနေနာပိ ဧကသ္မိံ သံဃသန္နိပါတေ ပရိစ္ဆေဒတော ဗဟိ အညံ တတ္တကံယေဝ ပရိစ္ဆေဒံ အနတိက္ကမိတွာ ဌိတောပိ ကမ္မံ န ကောပေတီတိ ဝေဒိတဗ္ဗမေတံ သာရတ္ထဒီပနိယံယေဝ ဣမမတ္ထံ ဒဠှိကရဏဝသေန ဥဒကုက္ခေပပ္ပမာဏာ သီမန္တရိကာ သုဝိညေယျတရာ ဟောတိ, သီမာသမ္ဘေဒသင်္ကာ စ န သိယာတိ သာမိစိဒဿနတ္ထံ အညော ဥဒကုက္ခေပေါ သီမန္တရိကတ္ထာယ ဌပေတဗ္ဗော’တိ ဝုတ္တံ. ယတ္တကေန ပန သီမာသမ္ဘေဒေါ န [Pg.66] ဟောတိ, တတ္တကံ ဌပေတုံ ဝဋ္ဋတိယေဝ, တေနာဟု ပေါရာဏာ ‘‘ယတ္တကေန သီမသင်္ကရော န ဟောတိ, တတ္တကမ္ပိ ဌပေတုံ ဝဋ္ဋတိ. ခုဒ္ဒကံ ပန န ဝဋ္ဋတီ’’တိ ဣဒမ္ပိ ဥဒကုက္ခေပသီမာယ ပရိသဝသေန ဝဍ္ဎနတော သီမသမ္ဘေဒသင်္ကာ သိယာ. တံ နိဝါရဏတ္ထမေဝ ဝုတ္တန္တိ.

Concerning the strength of the ten classes of elephants that have been mentioned, it should be understood according to their respective powers. Therein, 'kāḷāvaka' means an elephant of the ordinary class; the strength of one kāḷāvaka elephant is equal to the bodily strength of ten men. The strength of ten kāḷāvaka elephants is equal to the strength of one gaṅgeyya elephant. The strength of ten gaṅgeyya elephants is equal to the strength of one paṇḍara elephant. The strength of ten paṇḍara elephants is equal to the strength of one tamba elephant. The strength of ten tamba elephants is equal to the strength of one piṅgala elephant. The strength of ten piṅgala elephants is equal to the strength of one gandhahatthī elephant. The strength of ten gandhahatthī elephants is equal to the strength of one maṅgala elephant. The strength of ten maṅgala elephants is equal to the strength of one hema elephant. The strength of ten hemavanta elephants is equal to the strength of one uposatha elephant. The strength of ten uposatha elephants is equal to the strength of one chaddanta elephant. The strength of ten chaddanta elephants is equal to the bodily strength of a Tathāgata. This is also called 'the strength designated as Nārāyana.' Therein, 'nārā' are called rays; many diverse rays arise from that, hence Nārāyana, which is vajira; therefore, it also means 'strength designated as vajira.' Thus, this is equivalent to a thousand koṭis of elephants according to the reckoning of ordinary elephants, or the strength of ten thousand koṭis of men according to the reckoning of men. This is the bodily strength of the Tathāgata. But the detailed explanation of power with regard to authority and so forth should be understood according to the respective suttas. The expression 'middle-sized man' refers to a carpenter. For he, in relation to the power of the Tathāgata, is like one measuring Mount Sineru, the king of mountains, with a mustard seed; he is incapable of measuring it, even with a hundred, a thousand, or a hundred thousand, and is even incapable of grasping so much as the big toe. Because of his great size compared to an ordinary man, he is called a 'middle-sized man,' since he exists in between. Thus, a Sugata span is three spans for a carpenter; with a carpenter's hand, it is one and a half hands. Similarly, a carpenter's span is two spans for an ordinary man; with an ordinary man's hand, it is a full hand. Thus, the Sugata span is now three spans for the middle-sized man; with a carpenter's hand, it is one and a half hands, as stated in the commentary on the training rule about building a hut. That is not what is intended here by 'middle-sized man.' Why? Because in the training rule about building a hut itself, it is stated, 'three hands' means three hands according to the carpenter's measure. A bed that conforms to the standard means a bed of nine spans according to the ordinary span. Thus, the commentary states that instead of saying, 'by a middle-sized man' here, it should be, 'by a strong middle-sized man.' An 'ordinary man' is the man who has been mentioned as having the bodily strength of ten men, which is equal to the strength of one kāḷāvaka elephant. Although some fortunate individuals, such as King Ajātasattu, Jīvaka Komārabhacca, and even the woman Visākhā Migāramātā, possess the strength of five elephants, they are not called middle-sized men; they are simply ordinary men, but are special men due to their good fortune. Here, however, an ordinary man himself is intended by 'strong middle-sized man.' 'Udakukkhepa' means delimited by a water-throw. Therefore, the commentary on the Mātikā, the Līnatthappakāsanī, says, 'Udakukkhepa is a word used in the instrumental sense.' This is the meaning of 'udakukkhepena' there: In rivers, seas, and natural lakes, the area that is delimited by a water-throw all around from the edge of the assembly by a middle-sized man—this area in those rivers and so forth, which are established in worldly usage, in those very unbound boundaries, is also a shared dwelling and a single uposatha. In the Kaṅkhāvitaraṇī, however, the statement 'that which is a water-throw by a middle-sized man all around' means that area which is delimited by a water-throw all around by a strong middle-sized man. There, just as dice-players throw a wooden ball, so too, water or sand should be taken in the hand and thrown with all one's strength by a middle-sized man. The place where the thrown water or sand falls, that is called a water-throw (udakukkhepa). This area is a shared dwelling and a single uposatha; having made this connection of meaning, it means that the boundary delimited by a water-throw in those rivers and so forth is indeed a shared dwelling and a single uposatha. This is obtained only within these rivers and so forth, not outside. Therefore, the area in a river or a natural lake that is covered by water during the four months of the normal rainy season, or the area in the sea where the natural waves recede and settle, from that point onwards, is allowable ground. Even in times of drought or in the hot season, when rivers and natural lakes are dry, that same area is allowable ground. If, however, in a dry natural lake, they dig a reservoir or make a sown field, that place becomes village land. The udakukkhepa boundary does not extend beyond what has been stated as 'allowable ground'; it extends only within. Therefore, it has been said, 'from the inner edge of the assembly of those, a water-throw delineation should be made all around.' In the Gaṇṭhipada, however, the statement, 'that which is a water-throw by a middle-sized man all around,' regarding this river, is stated to show the demarcation of the boundary at the time of performing acts that require a quorum of four or more by separate groups of monks, and also to show the delineation of the boundary for separation from the three robes, just like the delineation of the boundary of a seven-abbhantara boundary, according to the teachers. Therefore, it is written, 'it is established that even in the absence of a water-throw delineation, it is permissible to perform the act within the river.' This statement, 'even in the absence of a water-throw delineation,' does not agree with the statement in the Mahā-Aṭṭhakathā, 'delimited by a water-throw all around,' or with the statement in the Mātikāṭṭhakathā and the Kaṅkhāvitaraṇī, 'a water-throw delineation should be made all around,' or with the statements in the Vimatavinodanī, 'even there, the middle-sized man is not known, thus one throws with all one's strength,' or 'indeed, it is for this purpose that boundaries are delineated with sand and so forth.' The author, in order to avoid criticism from others, does not say, 'this is our opinion,' but instead indicates 'teachers' as the other agent, and then in the conclusion says, 'having thoroughly considered all this, having attended upon teachers in a venerable lineage, what is proper should be accepted, and what is not should be discarded.' Therefore, it should be seen as written according to the opinion of other teachers. Otherwise, the statements in the commentaries that have been established in the three councils, as well as the statements in the Kaṅkhāvitaraṇī and the Vimatavinodanī, would have to be annulled, and the texts would become mutually contradictory. Even the training rule established by the Blessed One would have to be revised according to the opinions of the disciples. But the training rule established by the Blessed One should not be annulled; one should act according to how it was established. For it will be said that for a monk who knowingly drinks intoxicants, there is a pācittiya offense; but for a novice who knowingly drinks, there is a breach of morality, not if he does so unknowingly. There, a reason should be sought, or not sought, since the establishment of training rules is the domain of the Buddhas alone; one should act according to how it was established. Therefore, 'a water-throw all around' means delimited by a water-throw all around, in accordance with the established training rule, or 'water should be thrown,' or 'the boundary is also delimited by a water-throw,' or 'a water-throw delineation should be made all around'; the words of the Elders who compiled the Dhamma are the standard, for they are knowers of the Buddha's teaching. And this statement is not the direct word of the Blessed One, nor is it the word of the compilers of the Dhamma. Alternatively, since the teachers say, 'that which is a water-throw by a middle-sized man all around,' regarding this river... is stated to show the delineation of the boundary, just like the delineation of the boundary for a seven-abbhantara boundary; therefore, it is established that even in the absence of a water-throw delineation, it is permissible to perform the act within the river. Even the compilers of the Dhamma did not enter into this connection of meaning, nor did the author enter into it. Why? Because in the Vinaya commentaries that have been established in the three councils, as well as in the sub-commentaries that are their explanations, they write about the water-throw delineation in many ways, with statements such as, 'delimited by a water-throw,' 'water should be thrown,' 'a water-throw delineation should be made.' Therefore, it is understood that even the compilers of the Dhamma did not enter into it. The author, in order to avoid criticism from others, indicates 'teachers' as the other agent; therefore, it is understood that even the author did not enter into it. And this statement is the opinion of some elders; and that opinion is the weakest of all. Who is able to annul the words of Mahākassapa, Yasa, Moggaliputtatissa, and others, who explain the meaning of the training rule 'water-throw' established by the all-knowing Buddha, and of their disciples and grand-disciples who reside in the Mahāvihāra, like one measuring Mount Sineru with a mustard seed? And because the acts beginning with ordination are weighty acts, and because they are the root of the dispensation, one should stand on what is authoritative. 'That which is a water-throw by a middle-sized man all around' was established by the Blessed One. How can it be that the place suitable for a water-throw by a middle-sized man is the water-throw boundary, or rather, that the water-throw boundary is defined only by the water-throw? To refute this objection, the commentary master says, 'But how should the water be thrown?' There, 'how' is a question of wanting to explain. How, by what means, should the water be thrown? Should it be thrown by a method of sprinkling water, or should it be thrown in the manner of throwing a clod of earth or a wooden ball? This is the meaning. Although it is said in general, 'dice-players,' it is understood from the context of the word 'throwing a wooden ball' that it refers to deceptive people who play with wooden balls, just as in the phrase 'the lion sings with its tail, the lion wags its tail,' where the meaning is understood from the proximity of the words. The word 'akkha' is well-established even for gambling. 'Wooden ball' means a wooden artifact made by turning on a lathe and fitted with an awl; this is the meaning... Just as deceptive dice-players, roguish people who play with wooden balls, take a wooden ball in their hand and throw it, showing their strength, bending down with all their might; in the same way, a strong middle-sized man, taking water or sand in his hand and throwing it, showing his strength, bending down with all his might, should walk around the edge of the assembly, either sitting or standing, and throw. Thus, the water or sand that is thrown, at whatever place it falls, that is called a single water-throw. This word, 'a single water-throw,' indicates the possibility of another water-throw because of the boundary interval at the time of performing acts by two separate groups of monks. Therefore, in the Mātikāṭṭhakathā it is stated, 'If two groups of monks perform acts beginning with the uposatha separately, another water-throw should be placed between the two water-throws for the purpose of a buffer zone.' And the Vimatavinodanī also says, 'Its inside means the inside of that area delimited by the water-throw. Not only within it, but it is also not permissible to stand outside it, yet within the range of one water-throw; that statement is made because there would be a concern about the violation of the act for one who does not understand the water-throw delineation well.' But the Sāratthadīpanī says, '“One who stands at a distance beyond the hand's reach from its inside violates the act”; by this it is indicated that one who stands anywhere outside the delineation does not violate the act,' and rejects the statement in the Mātikāṭṭhakathā, which should be seen as having been stated with reference to a single monastic gathering. Just as boundary intervals are placed in a large boundary to avoid intermingling of the divided and bound boundaries, in the same way, in a natural boundary like a village boundary by its own nature, a water-throw boundary is permitted by the Blessed One because of the extreme size of rivers, seas, and natural lakes. Nevertheless, another water-throw should be placed between the two water-throw boundaries for the purpose of a boundary interval, just as between two bound boundaries, to avoid intermingling. A bound boundary has a marker; a water-throw boundary has a water-throw; one water-throw should be seen as a boundary interval. Therefore, the Vimatavinodanī states, 'This arrangement for a boundary interval should be seen as established in accordance with the sutta that permits a boundary interval for two bound boundaries.' However, it should be seen that even one who stands outside of one water-throw in a single monastic gathering does not violate the act. For the Vimatavinodanī states, 'The commentary masters, knowing that due to the initiating cause, the overlapping and intermingling of two bound boundaries that rely on a single village boundary and are of one division, and the place of non-separation without a boundary interval, are indeed approved by the Blessed One, made an arrangement for a boundary interval even here. For even with boundaries of different divisions, the place without a boundary interval is for intermingling only when it is endowed with two factors, that is, relying on one boundary and being of one division; it is not so otherwise.' Thus, having shown the delineation by a water-throw in rivers, seas, and natural lakes, in accordance with the established training rule of 'a water-throw all around,' to show that in a river or natural lake region with a short source, it is allowable in every way by its own nature, just like a village boundary, even without a water-throw, he says, 'If, however, it is not too long, from the source onwards,' and so forth. There, 'from the source onwards' means from the upper part of the place where the river flows for a maximum of four months. 'As far as the mouth' means as far as the riverbank itself, which is intended here as the mouth. 'Everywhere' means that in every part of the river, there is no act of a water-throw boundary, as a boundary that proceeds by a water-throw is a water-throw boundary. 'To be done' refers to the act; the root is 'kara' (to do), and the suffix is 'ramma'. 'Doing' (karaṇa) is the bodily action that is a transformation of the wind element produced by the seventh wholesome impulsion-consciousness of the mind-door process; it is said that the act that should be thrown or lifted by that bodily action. But from the ultimate perspective, it is just a collection of octads that arise from the vibration of the mind's speed element (javāyodhātu), which causes arrival in another place, which is designated as bodily action. The act of the water-throw boundary is the water-throw boundary act; this is absent in a river with a short source, which is the meaning here. This is the meaning: if a river is not too long, either half a yojana, a gāvuta, or half a gāvuta, from the place of its origin up to the riverbank, the Sangha sits covering everywhere in the river region. Then, in that river region, due to the absence of a complete river all around, there is no concern about acts requiring a quorum, so there is no act of a water-throw boundary; the river is only a boundary. This same determination has been stated in the Sāratthadīpanī and the Mātikāṭṭhakathā-Līnatthappakāsanī. But the Vimatavinodanī states that where there is no need for a seven-abbhantara boundary due to the absence of concern about acts requiring a quorum in a small forest that is complete with many monks, there, a seven-abbhantara boundary does not arise; it is only the forest boundary in which the Sangha should perform the act; the same method applies to rivers and so forth. For it will be said, 'If a river is not too long, the Sangha sits everywhere from the source up to the mouth; there is no act of a water-throwing boundary,' and so forth, in both cases. In whatever direction there is no opportunity for a seven-abbhantara boundary or a water-throw, how could there be measuring or throwing there? Because of entering into village land and so forth, a boundary that has entered into a non-area, a too-large boundary would be ruined. However, in the arising of a boundary due to need, where it is possible, there a seven-abbhantara water-throw boundary arises of itself completely. But where it is not possible, there it arises only according to the size of its own area, not beyond. And here, because it is stated, 'a seven-abbhantara water-throw boundary arises of itself completely due to the need for a boundary,' some say that a water-throw boundary arises due to the need for a boundary even without a water-throw; that appears to be inappropriate. Why? Because of contradiction with the Pali method, and also because of contradiction with the statement made later in the Vimatavinodanī. And this statement might have been made by the teacher to explain the view of some individuals. Why? Because it does not fit with the statement made later, and also because it contradicts the statements in the Pali commentaries and sub-commentaries. We will explain that later.

ပါဠိံ အဋ္ဌကထဉ္စေဝ, ဋီကာဝိမတိအာဒိကေ;

ဩလောကေတွာ ပုနပ္ပုနံ, မညန္တု ကဝိပုင်္ဂဝါတိ;

အယမေတ္ထ ဥဒကုက္ခေပသီမာယ ဝိစာရဏာ.

Having repeatedly examined the Pāli, the commentaries, the sub-commentaries, resolutions of doubt, and the like, let the excellent poets consider this. Herein is the investigation concerning the water-casting boundary.

ဇနပဒသီမာ နာမ ဧကဿ ရညော ဝိဇိတေ ပဝတ္တော မဟာမစ္စာနံ နိဝါသဘူတော ဧကမေကော ပဒေသော ဇနပဒသီမာ နာမ.

A district boundary, so-called, is each single region that exists within the dominion of a single king and is the dwelling place of great ministers. Each such region is called a district boundary.

ရဋ္ဌသီမာ နာမ ကာသိကောသလာဒိကာ သောဠသ မဟာဇနပဒါ. ‘‘သောဠသမဟာနဂရ’’န္တိပိ တေသံ နာမံ. တတ္ထ သောဠသ မဟာဇနပဒါနိ နာမ. အင်္ဂရဋ္ဌံ, မဂဓရဋ္ဌံ, ကောသလရဋ္ဌံ, ဝဇ္ဇိရဋ္ဌံ, စေတိယရဋ္ဌံ, ကုရုရဋ္ဌံ, ပဉ္စာလရဋ္ဌံ, မဇ္ဈရဋ္ဌံ, သုရသေနရဋ္ဌံ, အဿကရဋ္ဌံ, အဝန္တိရဋ္ဌံ, ဂန္ဓာလရဋ္ဌံ, မလ္လရဋ္ဌံ, ကမ္ဗောဇရဋ္ဌန္တိ ဣမာနိ သောဠသမဟာဇနပဒါနိ နာမ. ဣမေ သောဠသမဟာဇနပဒါ မဇ္ဈိမပဒေသေယေဝ ပဝတ္တာ မဟာရဋ္ဌာ နာမ တဒညေပိ သုနာပရန္တရဋ္ဌာဒိကာ ဗဟုတရာဝ. တထာ ပစ္စန္တဝိသယေပိ ရာမညာဒိကာ အနေကပ္ပဘေဒါ မဟာရဋ္ဌာ အတ္ထေဝ တေပိ သဗ္ဗေ ရဋ္ဌသီမာ နာမ. လောကိယသတ္ထေသု ပန ယသ္မိံ ပဒေသေ ခတ္တိယဗြာဟ္မဏဝေဿသုဒ္ဒဝသေန စတုဝဏ္ဏာနိ ဝသန္တိ, သော ပဒေသော ‘‘မဟာရဋ္ဌော’’တိ ပဝုစ္စတိ. ဝုတ္တဉှေ တံ ပေါရာဏေဟိ.

A country boundary, so-called, consists of the sixteen great regions such as Kāsi and Kosala. They are also called 'the sixteen great cities.' Therein, the sixteen great regions are: the Aṅga country, the Magadha country, the Kosala country, the Vajji country, the Cetiya country, the Kuru country, the Pañcāla country, the Majjha country, the Surasena country, the Assaka country, the Avanti country, the Gandhāra country, the Malla country, and the Kamboja country—these are the names of the sixteen great regions. These sixteen great regions, existing only in the middle country, are called great countries; and besides them, there are many others such as Sunāparanta country and so forth. Similarly, in the border regions, there are also many kinds of great countries like Rāmañña and so forth. All of these are indeed called country boundaries. However, in worldly treatises, any region where the four castes—khattiyas, brāhmaṇas, vessas, and suddas—dwell is called a 'great country.' For this has been stated by the ancients.

‘‘ပဝတ္တာ စတုဝဏ္ဏာနံ, ယသ္မိံ ပဒေသေ န ဝိဇ္ဇတေ;

သော မိလက္ခုဒေသော ဝုတ္တော, ပုညဘူမိ တတော ပရ’’န္တိ.

“In whatever region the four castes are not found, that is called a barbarian land; the land other than that is the land of merit.”

ရဇ္ဇသီမာ နာမ ဧကဿ ရညော အာဏာပဝတ္တဋ္ဌာနံ ရဇ္ဇသီမာ နာမ.

A kingdom boundary, so-called, is the place where the command of a single king prevails.

ဒီပသီမာ နာမ သမုဒ္ဒန္တရေ ဝါ နဒိမဇ္ဈေ ဝါ ပဝတ္တာ ဒီပါ ဒီပသီမာ နာမ. ယသ္မိံ ပန ဒီပေ ဂါမာ ဝသန္တိ, သော ဂါမသီမာတွေဝ သင်္ချံ ဂစ္ဆတိ, ဝက္ခတိ ဟိ သုက္ခေ ဇာတဿရေ ဝါပိံ ဝါ ခဏန္တိ ဝပ္ပံ ဝါ ကရောန္တိ, တံ ဌာနံ ဂါမခေတ္တံ ဟောတီတိ.

An island boundary, so-called, refers to islands existing in the midst of the ocean or a river. However, if villages dwell on an island, it is reckoned simply as a village boundary. For it will be said: “On dry land or in a natural lake, should they dig a pond or make a sown field, that place becomes a village territory.”

စက္ကဝါဠသီမာ နာမ ‘‘အာယာမတော စ ဝိတ္ထာရတော စ ယောဇနာနံ ဒွါဒသသတသဟဿာနိ တီဏိသဟဿာနိ စတ္တာရိသတာနိ ပညာသဉ္စယောဇနာနိ.

A world-system boundary, so-called, measures in length and in breadth one million, two hundred and three thousand, four hundred and fifty yojanas.

ပရိက္ခေပတော

In circumference:

‘‘သဗ္ဗံ [Pg.67] သတသဟဿာနိ, ဆတ္တိံသပရိမဏ္ဍလံ;

ဒသဉ္စေဝ သဟဿာနိ, အဍ္ဎုဍ္ဎာနိ သတာနိစာ’’တိ.

“Thirty-six hundred-thousands, ten thousand, and three hundred and fifty in circumference.”

ဝုတ္တံ ဧကံ စက္ကဝါဠံ စက္ကဝါဠသီမာ နာမ. ဧဝံ ပန္နရသပ္ပဘေဒါ ဟောတိ သီမာ. တတ္ထ ဣဒ္ဓိမာ ပုဂ္ဂလော ယသ္မိံ ယသ္မိံ ဝါ သီမေ ဥပေါသထာဒိသံဃကမ္မံ ကရောတိ, တတ္ထ တတ္ထ ဂတေ ဘိက္ခူ ဟတ္ထပါသနယနံ ဝါ ဗဟိသီမကရဏံ ဝါ ကာတုံ ဆန္ဒာရဟာနံ, ဆန္ဒံ အာဟရိတွာ ကာတုံ သက္ကုဏေယျဘာဝေါယေဝ ပမာဏံ. ဧဝမသက္ကောန္တေ အနိဒ္ဓိမပုဂ္ဂလေ သန္ဓာယ အတိမဟန္တာရညေ သမန္တာ သတ္တဗ္ဘန္တရသီမာ အနုညာတာ. တတ္ထ သီမာပေက္ခာယ သဟ သမန္တာ သတ္တဗ္ဘန္တရသီမာ အတ္တနော သဘာဝေနေဝ ဇာတာ တထာ နဒီသမုဒ္ဒဇာတဿရေသုပိ မဇ္ဈိမဿ ပုရိသဿ သမန္တာ ဥဒကုက္ခေပသီမာ အနုညာတာ တတ္ထပိ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ သီမာပေက္ခံ ကတွာ ဥဒကုက္ခေပေန သဟ ဥဒကုက္ခေပသီမာ ဥပ္ပဇ္ဇတိ တထာ ဂါမနိဂမဇနပဒနဂရရဋ္ဌရဇ္ဇသီမာသုပိ ဝဂ္ဂကမ္မပရိဟာရတ္ထံ ဗဒ္ဓသီမာ အနုညာတာ. တတော ပရေသု ပန ဂါမသီမသတ္တဗ္ဘန္တရဥဒကုက္ခေပသီမာ နုညာတသုတ္တာနုလောမနယသာမတ္ထိယတော ခုဒ္ဒကေသု ဂါမနိဂမဇနပဒနဂရေသု တတ္ထ တတ္ထ ဂတေ ဘိက္ခူ သောဓေတွာ ဆန္ဒာရဟာနံ ဆန္ဒံ အာဟရိတွာ သမဂ္ဂဿ သံဃဿ အနုမတိယာဝ ဥပေါသထာဒိသံဃကမ္မံ ကာတဗ္ဗမေဝ တထာ ခုဒ္ဒကေ အရညေပိ နဒီဇာတဿရေပိ ယထာသုခံ ဥပေါသထာဒိသံဃကမ္မံ ကာတဗ္ဗမေဝါတိ.

The aforementioned single world-system is called a world-system boundary. Thus, the boundary is of fifteen kinds. Therein, in whatever boundary a person with psychic power performs a Sangha act such as the Uposatha, the measure is simply the ability of the monks present to perform the act after bringing the consent of those worthy of it, either by bringing them within arm's reach or by placing them outside the boundary. If they are thus unable, with reference to persons without psychic power, in a very large wilderness, a boundary of seven abbhantaras all around is permitted. Therein, a boundary of seven abbhantaras all around arises by its own nature, along with the consideration of a boundary. Similarly, in rivers, oceans, and natural lakes, a water-casting boundary all around for a person of middle stature is permitted. There too, for the purpose of avoiding incomplete formal acts, having made consideration of the boundary, a water-casting boundary arises along with the casting of water. Likewise, in village, market-town, district, city, country, and kingdom boundaries, a fixed boundary is permitted for the purpose of avoiding incomplete formal acts. However, in other small villages, market-towns, districts, and cities, by the power of the method conforming to the suttas where village, seven-abbhantara, and water-casting boundaries are permitted, wherever monks have gone, having purified the assembly and brought the consent of those worthy of consent, a Sangha act such as the Uposatha must be performed only with the approval of a united Sangha. Similarly, in small wilderness areas, rivers, and natural lakes, a Sangha act such as the Uposatha must be performed as is suitable.

ဧဝံ ပရိစ္ဆိန္ဒနလက္ခဏေန အဘေဒေပိ ဗဒ္ဓါဗဒ္ဓဝသေန ဒုဝိဓာ. တပ္ပဘေဒေန ပန္နရသဝိဓာ, သရူပဝသေန ပန ခဏ္ဍသီမာ, ဥပစာရသီမာ, သမာနသံဝါသသီမာ, အဝိပ္ပဝါသသီမာ, လာဘသီမာ, ဂါမသီမာ. နိဂမသီမာ, နဂရသီမာ, အဗ္ဘန္တရသီမာ, အရညသီမာ, ဥဒကုက္ခေပသီမာ, နဒီသီမာ, ဇာတဿရသီမာ, သမုဒ္ဒသီမာ, ဇနပဒသီမာ, ရဋ္ဌသီမာ, ရဇ္ဇသီမာ, ဒီပသီမာ, စက္ကဝါဠသီမာတိဧကူနဝီသပ္ပဘေဒေ ပိ သီမေ ဝိပတ္တိလက္ခဏံ ပဟာယ သမ္ပတ္တိလက္ခဏပ္ပကာသကံ သီမဝိသောဓနီနာမ ပကရဏံ သမတ္တံ.

Thus, by the characteristic of delimiting, though it is one, it is twofold by way of being bound or unbound. By its divisions, it is fifteenfold. However, in terms of their specific nature, there are: sectional boundaries, proximate boundaries, boundaries of common residence, boundaries of non-separation, boundaries of gain, village boundaries, market-town boundaries, city boundaries, seven-abbhantara boundaries, wilderness boundaries, water-casting boundaries, river boundaries, natural lake boundaries, ocean boundaries, district boundaries, country boundaries, kingdom boundaries, island boundaries, and world-system boundaries. The boundary being of these nineteen kinds, abandoning the characteristic of failure and revealing the characteristic of success, the treatise called 'The Purification of Boundaries' is complete.

ဣတိ

Thus.

‘‘သီမဝိသောဓနိံ နာမ, နာနာဂန္ထသမာဟဋံ;

ကရိဿံ မေ နိသာမေန္တု, သာဓဝေါ ကဝိပုင်္ဂဝါ.

“I shall compose the ‘Purification of Boundaries,’ compiled from various texts; may the virtuous and excellent poets listen to me.

ပါဠိံ [Pg.68] အဋ္ဌကထဉ္စေဝ, မာတိကာပဒဘာဇနိံ;

ဩဂါဟေတွာန တံ သဗ္ဗံ, ပုနပ္ပုနမသေသတော.

Having plunged repeatedly and without remainder into all of it—the Pāli, the commentaries, and the analysis of the matrix of terms;

အတ္တနောမတိဂန္ထေသု, ဋီကာဂဏ္ဌိပဒေသု စ;

ဝိနိစ္ဆယဝိမတီသု, မာတိကာဋ္ဌကထာသုပိ.

In treatises of one's own opinion, in sub-commentaries and knot-points; in resolutions of doubts and uncertainties, and also in the Mātikā and Aṭṭhakathā.

သဗ္ဗံ အသေသကံ ကတွာ, သံသန္ဒိတွာန ဧကတော;

ပဝတ္တာ ဝဏ္ဏနာ ဧသာ, တောသယန္တီ ဝိစက္ခဏေ’’တိ.

Having made all complete and compared them together into one, this explanation proceeds, delighting the discerning.”

ဣမေသံ ဂါထာပဒါနံ အတ္ထော သဗ္ဗသော သံဝဏ္ဏိတော ဟောတိ.

The meaning of these verse-sections has been fully explained.

သီမသမ္ပတ္တိကထာ နိဋ္ဌိတာ.

The discourse on the accomplishment of boundaries is concluded.

ပရိသသမ္ပတ္တိနာမ ဧကဝီသတိဝဇ္ဇနီယပုဂ္ဂလေ ဝဇ္ဇေတွာ ဧတရဟိ ဉတ္တိစတုတ္ထကမ္မေန ဥပသမ္ပန္နာ ဘိက္ခူ ပစ္စန္တိမေသု ဇနပဒေသု ပဉ္စဝဂ္ဂတော ပဋ္ဌာယ, မဇ္ဈိမေသု ဇနပဒေသု ဒသဝဂ္ဂတော ပဋ္ဌာယ သဗ္ဗေ ဟတ္ထပါသံ အဝိဇဟိတွာ နိသိန္နာ ဟောန္တိ, အယံ ပရိသသမ္ပတ္တိ နာမ. တတ္ထ ဧကဝီသတိ ဝဇ္ဇနီယာ နာမ ‘‘န ဘိက္ခဝေ သဂ ဋ္ဌာယ ပရိသာယာ’’တိ ဝစနတော ဟေဋ္ဌာ ‘‘န ဘိက္ခဝေ ဘိက္ခုနိယာ နိသိန္နပရိသာယ ပါတိမောက္ခံ ဥဒ္ဒိသိတဗ္ဗ’’န္တိ အာဒိနာနယေန ဝုတ္တာ ဘိက္ခုနီ, သိက္ခမာနာ, သာမဏေရော, သာမဏေရီ, သိက္ခာပစ္စက္ခာတကော, အန္တိမဝတ္ထုအဇ္ဈာပန္နကော, အာပတ္တိယာ အဒဿနေ ဥက္ခိတ္တကော, အာပတ္တိယာ အပ္ပဋိကမ္မေ ဥက္ခိတ္တကော, ပါပိကာယ ဒိဋ္ဌိယာ အပ္ပဋိနိဿဂ္ဂေ ဥက္ခိတ္တကော, ပဏ္ဍကော, ထေယျသံဝါသကော, တိတ္ထိယပက္ကန္တကော, တိရစ္ဆာနဂတော, မာဃာတုတကော, ပိတုဃာတကော, အရဟန္တဃာတကော, ဘိက္ခုနိဒူသကော, သံဃဘေဒကော, လောဟိတုပ္ပာဒကော, ဥဘတောဗျဉ္ဇနကောတိ တေ ဗဟိသီမကရဏဝသေန နိသိန္နာတိ အတ္ထော. ယဒိ တေ ဟတ္ထပါသေ ဝါ သီမေယေဝ ဝါ ဟောန္တိ, တေ အဝဇ္ဇေတွာ ပဉ္စဝဂ္ဂါဒိကော ပကတတ္တဂဏော ဟတ္ထပါသံ အဝိဇဟိတွာ နိသိန္နော ဟောတိ, ကာရကသံဃော သာဝဇ္ဇော, ကမ္မံပန န ကုပ္ပတိ ကသ္မာ အဝဂ္ဂါရဟတ္တာ. အပရေပန ဧဝံ ဝဒန္တိ အန္တိမဝတ္ထုအဇ္ဈာပန္နဿ အဝန္ဒနီယေသု အဝုတ္တတ္တာ, တေန သဒ္ဓိံ သယန္တဿ သဟသေယျာပတ္တိယာ အဘာဝတော တဿ စ ပဋိဂ္ဂဟဏဿ ရူဟနတောတိ တဒေဝ ယုတ္တတရန္တိ ဝိညာယတိ, ကိဉ္စာပိ ယာဝ သော ဘိက္ခုဘာဝံ ပဋိဇာနာတိ, တာဝ ဝန္ဒိတဗ္ဗော. ယဒါ ပန ‘‘အဿမဏောမှီ’’တိ [Pg.69] ပဋိဇာနာတိ, တဒါ န ဝန္ဒိတဗ္ဗောတိ အယမေတ္ထ ဝိသေသော ဝေဒိတဗ္ဗော. အန္တိမဝတ္ထုအဇ္ဈာပန္နဿ ဟိ ဘိက္ခုဘာဝံ ပဋိဇာနန္တဿေဝ ဘိက္ခုဘာဝေါ, န တတောပရံ. ဘိက္ခုဘာဝံ အပ္ပဋိဇာနန္တော ဟိ အနုပသမ္ပန္နပက္ခံ ဘဇတီတိ မဇ္ဈိမဂဏ္ဌိပဒေ သာရတ္ထဒီပနိယဉ္စ ဝုတ္တတ္တာ အန္တိမဝတ္ထု အဇ္ဈာပန္နပုဗ္ဗော ဘိက္ခု အတ္တနော ကာရဏံ အဇာနိတွာဝ တေန သဟ ပဉ္စဝဂ္ဂဂဏော ဥပေါသထာဒိသံဃကမ္မံ ကရောတိ, ကာရကသံဃော အနဝဇ္ဇော, ကမ္မမ္ပိ န ကုပ္ပတီတိ, တေသံ မတိမတ္တမေဝ. ကသ္မာ သဟသေယျာပတ္တိ အဘာဝေါပိ တဿ ဘိက္ခုသညာယ ပတိဋ္ဌိတတ္တာ, ပဋိဂ္ဂဟဏရုဟဏဿ စ တသ္မိံ ပုဂ္ဂလေ ဘိက္ခူတိ သဒ္ဒဟိတတ္တာ တေန ပုဂ္ဂလေန သဟသေယျာပတ္တိပိ နတ္ထိ, ပဋိဂ္ဂဟဏဉ္စ ရုဟတိ, ဧကဝီသတိဝဇ္ဇနီယပုဂ္ဂလေပိ တထာဝိဓဿ အဝိစာရိကတ္တာ တေန သဟ ပဉ္စဝဂ္ဂဂဏော ဥပေါသထာဒိသံဃကမ္မံ ကရောန္တော ကာရကသံဃော အသဉ္စိစ္စ အနုပဝဇ္ဇော. ကမ္မံ ပန ကုပ္ပတီတိ အမှာကံ ခန္တိ, ဣတော ယုတ္တတရော လဗ္ဘမာနော ပရိယေသိတဗ္ဗောဝ.

Completeness of the assembly, so-called, is when, excluding the twenty-one individuals to be avoided, monks who are now fully ordained by a motion and three announcements—starting from a group of five in the border regions, and starting from a group of ten in the middle regions—are all seated without leaving arm's reach. Therein, the twenty-one individuals to be avoided are: a bhikkhunī, a female probationer, a male novice, a female novice, one who has renounced the training, one who has committed an ultimate offense, one suspended for not recognizing an offense, one suspended for not making amends for an offense, one suspended for not relinquishing a wrong view, a eunuch, one who lives by theft, one who has gone over to another sect, an animal, a matricide, a patricide, a murderer of an arahant, a violator of a bhikkhunī, a schism-maker, one who sheds a Buddha’s blood, and a hermaphrodite. The meaning is that these individuals are to be considered as seated outside the boundary. If they are within arm’s reach or within the boundary itself, and a normal group—starting from five—is seated without leaving arm’s reach, not counting them, the acting Sangha is at fault, but the act is not invalidated. Why? Because it does not constitute an invalidating factor for the quorum. Others, however, say that since one who has committed an ultimate offense is not mentioned among those who should not be venerated, and since there is no offense of co-residence with him, and because the acceptance of offerings made to him is valid, that indeed seems more reasonable. Although he should be venerated as long as he claims to be a monk, when he declares, “I am not a recluse,” then he should no longer be venerated. This distinction should be understood here. For one who has committed an ultimate offense, his status as a monk remains only as long as he claims it, and not beyond that. For one who does not claim to be a monk falls into the category of the unordained. As stated in the Majjhimagaṇṭhipada and the Sāratthadīpanī, if a monk who has previously committed an ultimate offense, unaware of his own condition, performs a Sangha act such as the Uposatha with a group of five, the acting Sangha is blameless, and the act is not invalidated—this is merely their opinion. Why? Because of the absence of the offense of co-residence, because the perception of him as a monk is established, and because the acceptance of offerings is valid due to believing that person to be a monk, there is no offense of co-residence with that person, and the acceptance of offerings is valid. Also, because such a person is not considered among the twenty-one individuals to be avoided, if a group of five performs a Sangha act such as the Uposatha with him, the acting Sangha is unintentionally blameless. However, that the act is invalidated is our view; if a more reasonable alternative is found, it should be sought.

ပရိသသမ္ပတ္တိကထာ နိဋ္ဌိတာ.

The discourse on the completeness of the assembly is concluded.

ဧဝံ ဝတ္ထုဉတ္တိအနုသာဝနသီမပရိသသမ္ပတ္တိဝသေန ပဉ္စဟိ အင်္ဂေဟိ သမ္ပန္နောတိ ပဉ္စင်္ဂေါတိ ဝါ သမဂ္ဂေန သံဃေန ဉတ္တိစတုတ္ထေန ကမ္မေန အကုပ္ပေန ဌာနာရဟေန ဥပရိဘာဝံ သမာပန္နောတိ ဝါ ဒွီဟိ ကာရဏေဟိ လဒ္ဓနာမော ဉတ္တိ စတုတ္ထဥပသမ္ပန္နဘာဝေါ အတိဒုလ္လဘောဝ.

Thus, the state of full ordination by a motion and three announcements is indeed extremely rare. It is called 'five-factored' (pañcaṅga) for one of two reasons: either because it is endowed with five factors—the candidate, the motion, the announcements, the boundary, and the completeness of the assembly; or because one has attained a superior state through an unshakeable and fitting act with a motion and three announcements performed by a harmonious Sangha.

ဧဝံ ဗုဒ္ဓုပ္ပာဒေါ ဒုလ္လဘော, တတော ပဗ္ဗဇ္ဇာ စ ဥပသမ္ပဒါ စာ တိ ဣမေသံ တိဏ္ဏံ ပဒါနံ အတ္တော ဝုတ္တောယေဝ ဟောတိ.

Thus, the arising of a Buddha is rare, and rarer still are going forth and full ordination. The meaning of these three terms has thus been stated.

ဣတိ သာဂရဗုဒ္ဓိတ္ထေရဝိရစိတေ သီမဝိသောဓနေ

Thus in the Sīmavisodhana composed by the Elder Sāgarabuddhi.

ဥပသမ္ပဒါကဏ္ဍော ပဌမော ပရိစ္ဆေဒေါ.

The Chapter on Full Ordination, the First Section.

၂. ကပ္ပဝိနာသကဏ္ဍော

2. The Section on the Destruction of the Aeon.

ဣဒါနိ ဗုဒ္ဓုပ္ပာဒဒုလ္လဘကထာ

Now, the discourse on the rarity of a Buddha's arising:

‘‘ဗုဒ္ဓေါ စ ဒုလ္လဘော လောကေ, သဒ္ဓမ္မသဝနမ္ပိ စ;

သံဃော စ ဒုလ္လဘော လောကေ, သပ္ပုရိသာတိ ဒုလ္လဘာ’’တိ.

"A Buddha is rare in the world, as is hearing the true Dhamma; the Sangha is rare in the world, and noble persons are rare."

ဣမိဿာ [Pg.70] ဂါထာယ သံဝဏ္ဏနာက္ကမော သမ္ပတ္တော. တတ္ထ ဣမသ္မိံ သတ္တလောကေ ဩကာသလောကေ ဝါ သဗ္ဗညုသမ္မာသမ္ဗုဒ္ဓေါ ဒုလ္လဘောဝ တထာ ဟေသ လောကော သင်္ခါရလောကော, သတ္တလောကော, ဩကာသလောကောတိ တိပ္ပဘေဒေါ ဟောတိ တေသံ သမ္ပတ္တိဝိပတ္တိ စ ဧဝံ ဝေဒိတဗ္ဗာ တတ္ထ လုဇ္ဇတိ ပလုဇ္ဇတီတိ လောကောတိ ဝစနတ္ထေန သတ္တလောကော ဝေဒိတဗ္ဗော. လောကိယန္တိ ပတိဋ္ဌဟန္တိ ဧတ္ထ သတ္တနိကာယာတိ ဝစနတ္ထေန ဩကာသလောကော ဝေဒိတဗ္ဗော. တထာ ဟေသ သတ္တာ အဝကသန္တိ ဧတ္ထာတိဩကာသောတိ ဝုစ္စတိ သော ဘူမိဝသေန အပါယဘူမိ, ကာမသုဂတိဘူမိ, ရူပါဝစရဘူမိ, အရူပါဝစရဘူမိစေတိ စတုဗ္ဗိဓာ ဟောတိ. တတ္ထ နိရယံ, တိရစ္ဆာနယောနိ, ပေတ္တိဝိသယော, အသုရကာယော, တိ စတဿော အပါယဘူမိ နာမ. မနုဿာ, စာတုမဟာရာဇိကာ, တာဝတိံသာ, ယာမာ, တုသိတာ, နိမ္မာနရတိ, ပရနိမ္မိတဝသဝတ္တီ စေတိ သတ္တဝိဓာ ဟောတိ ကာမသုဂတိဘူမိ သာပနာယံ ဧကာဒသဝိဓာပိ ကာမတဏှာ အဝစရတိ ဧတ္ထာတိ ဝစနတ္ထေန ကာမာဝစရဘူမိ နာမ. ဗြဟ္မပါရိသဇ္ဇာ, ဗြဟ္မပုရောဟိတာ, မဟာဗြဟ္မာ စ ပဌမဇ္ဈာနဘူမိ ဣဒံ အဂ္ဂိနာ ပရိဂ္ဂဟိတဋ္ဌာနံ. ပရိတ္တာဘာ, အပ္ပမာဏာဘာ, အာဘဿရာ စ ဒုတိယဇ္ဈာနဘူမိ ဣဒံ အာပေန ပရိဂ္ဂဟိတဋ္ဌာနံ. ပရိတ္တသုဘာ, အပ္ပမာဏသုဘာ, သုဘကိဏှာ စ တတိယဇ္ဈာနဘူမိ ဣဒံ ဝါတေန ပရိဂ္ဂဟိတဋ္ဌာနံ, တေသံ ဝိပတ္တိံ ပရတော ဝဏ္ဏယိဿာမ. ဝေဟပ္ဖလာ, အသညသတ္တာ, သုဒ္ဓါဝါသာ စ စတုတ္ထဇ္ဈာနဘူမိစေတိ ရူပါဝစရဘူမိ သောဠသဝိဓာ ဟောတိ. အဝိဟာ, အတပ္ပာ, သုဒဿာ, သုဒဿီ, အကနိဋ္ဌာစေတိ သုဒ္ဓါဝါသဘူမိ ပဉ္စဝိဓာ ဟောတိ. အာကာသာနဉ္စာယတနဘူမိ, ဝိညာဏဉ္စာယတနဘူမိ, အာကိဉ္စညာယတနဘူမိ, နေဝသညာနာသညာယတနဘူမိစေတိ စတုဗ္ဗိဓာ ဟောတိ အရူပဘူမိ. ဧတ္တာဝတာ ဧကတိံသပ္ပဘေဒါပိ ဘူမိ အဝကသန္တိ ဧတ္ထ သတ္တနိကာယာတိ ဝစနတ္ထေန ဩကာသောတိ ဝုစ္စတိ. တတ္ထ အဋ္ဌ မဟာနိရယာနိ အပါယဘူမိ နာမ. တိရစ္ဆာနံ ပေတ္တိဝိသယော အသုရကာယောတိ ဣမေသံ ဝိသုံ ဘူမိ နာမ နတ္ထိ, မနုဿဘူမိယံယေဝ ယတ္ထ ကတ္ထစိ အရညဝနပတ္ထာဒီသု နိဗဒ္ဓဝါသံ ဝသန္တိ သောယေဝ ပဒေသော တေသံ ဘူမိ. မနုဿဘူမိတော ဒွိတာလီသသဟဿယောဇနော ယုဂန္ဓရပ္ပမာဏော သိနေရုနော ပဉ္စမာဠိန္ဓော စာတုမဟာရာဇိကဘူမိ. တတုပရိ ဒွိတာလီသသဟဿယောဇနံ သိနေရုမတ္ထကံ တာဝတိံသာနံ [Pg.71] ဘူမိ. တတုပရိ ဒွေတာလီသသဟဿယောဇနံ ဌာနံ ယာမာနံ ဘူမိ. ဣမိနာ နယေန ယာဝ ဝသဝတ္တိဘူမိ ဒွိတာလီသသဟဿယောဇနေ တိဋ္ဌတိ, တသ္မာ မနုဿဘူမိတော ယာဝ ဝသဝတ္တိဘူမိ ဒွေသဟဿာနိပဉ္စန ဟုတာနိ ဒုဝေသတသဟဿာနိ ယောဇနာနိ ဟောန္တိ, တေနေတံ ဝုစ္စတိ.

Now comes the explanation of this verse. Here, in this sentient world or the world of space, an All-Knowing Perfectly Self-Enlightened One is indeed rare. For this world is threefold: the world of formations, the sentient world, and the world of space. Their success and failure should be understood thus: Therein, by the verbal meaning of 'loka' (world) as 'it is destroyed, it perishes,' the sentient world is to be understood. By the verbal meaning 'sentient groups are located and established here,' the world of space is to be understood. For here, beings find space—thus it is called 'space' (okāsa). It is fourfold by way of planes: the plane of misery, the plane of sensual happiness, the plane of form, and the formless plane. Therein, hell, the animal womb, the sphere of ghosts, and the host of demons—these are the four planes of misery. Humans, the realm of the Four Great Kings, the realm of the Thirty-Three, the Yāma realm, the Tusita realm, the Nimmānarati realm, and the Paranimmitavasavattī realm—these seven constitute the plane of sensual happiness. These eleven planes are also called the sensual-sphere plane by the meaning that sensual craving roams here. The Brahmā’s Retinue, the Brahmā’s Ministers, and the Great Brahmās constitute the first jhāna plane; this is the place encompassed by fire. The realm of Limited Radiance, the realm of Immeasurable Radiance, and the realm of Streaming Radiance constitute the second jhāna plane; this is the place encompassed by water. The realm of Limited Beauty, the realm of Immeasurable Beauty, and the realm of Unwavering Beauty constitute the third jhāna plane; this is the place encompassed by wind. We will describe their destruction later. The realm of Great Fruit, the realm of non-percipient beings, and the Pure Abodes constitute the fourth jhāna plane; thus the plane of form has sixteen divisions. The Avihā, Atappā, Sudassā, Sudassī, and Akaniṭṭhā—these five constitute the Pure Abodes plane. The base of infinite space, the base of infinite consciousness, the base of nothingness, and the base of neither-perception-nor-non-perception—these four constitute the formless plane. Thus far, these thirty-one kinds of planes are called 'space' by the meaning that 'sentient groups have space here.' Therein, the eight great hells are called the plane of misery. For animals, the sphere of ghosts, and the host of demons, there is no separate plane; they live a settled existence wherever in the human plane, such as in forests and wildernesses—that very region is their plane. At a distance of forty-two thousand yojanas from the human plane is the fifth terrace of Mount Sineru, which is the size of Mount Yugandhara and is the plane of the Four Great Kings. Above that, at forty-two thousand yojanas, the summit of Mount Sineru is the plane of the Thirty-Three. Above that, at a place forty-two thousand yojanas higher, is the plane of the Yāma devas. In this way, up to the Paranimmitavasavattī plane, each stands at an interval of forty-two thousand yojanas. Thus, from the human plane up to the Paranimmitavasavattī plane is two hundred and fifty-two thousand yojanas. Therefore, it is said.

‘‘မနုဿဘူမိတော ယာဝ, ဘူမိ ဝသဝတ္တန္တရာ;

ဒုဝေ သတသဟဿာနိ, ပဉ္စနဟုတမေဝ စ.

From the human plane up to the plane of the Vasavatti deities, it is two hundred thousand and also fifty thousand yojanas.

ဒွေသဟဿဉ္စ မဓိကံ, ယောဇနာနံ ပမာဏတော;

ဂဏနာ နာမ ဘူမီသု, သင်္ချာ ဧဝံ ပကာသိတာ’’တိ.

And an additional two thousand, by measure of yojanas; thus is the number, the counting in the realms, declared.

တတုပရိ ဗြဟ္မပါရိသဇ္ဇာဒယော တယော ဗြဟ္မုနော ပဉ္စပညာသသတသဟဿ အဋ္ဌသဟဿယောဇနေ သမတလေ ဌာနေ တိဋ္ဌန္တိ. ဒုတိယတတိယဘူမီဗြဟ္မုနောပိ တပ္ပမာဏေသု သမတလေသု တိဋ္ဌန္တိ. စတုတ္ထဘူမိယံ ပန ဝေဟပ္ဖလအသညသတ္တာ တပ္ပမာဏေ သမတလေ ဌာနေ တိဋ္ဌန္တိ. တတုပရိသုဒ္ဓါဝါသဘူမိယော တံတံ ပမာဏေ ဌာနေ ဥပရူပရိ တိဋ္ဌန္တိ. စတဿောပိ အရူပဘူမိယော တပ္ပမာဏေ ဌာနေ ဥပရူပရိ တိဋ္ဌန္တိ. ဧတ္တာဝတာ စ မနုဿဘူမိတော ယာဝ ဘဝဂ္ဂါ ယောဇနာနံ သတ္တကောဋိ စ အဋ္ဌာရသလက္ခာ စ ပဉ္စနဟုတာနိ စ ဆသဟဿာနိ စ ဟောန္တိ တေနေတံ ဝုစ္စတိ ပေါရာဏေဟိ.

Above that, the three [classes of] Brahmās, the Brahmapārisajjā and so forth, reside on a level plane of five million, five hundred thousand, and eight thousand yojanas. The Brahmās of the second and third jhāna realms also reside on level planes of that same measure. In the fourth jhāna realm, however, the Vehapphala and Asaññasattā beings reside on a level plane of that same measure. Above that, the Suddhāvāsa realms are situated one above the other, each in a place of its respective measure. The four formless realms also stand one above the other, each in a place of that same measure. Thus, from the human realm up to the summit of existence (Bhavagga), the distance is seven crores, eighteen lakhs, fifty thousand, and six thousand yojanas; therefore, this is said by the ancients.

‘‘ဟေဋ္ဌိမာ ဗြဟ္မလောကမှာ, ပတိတာ မဟတီ သိလာ;

အဟောရတ္တေန ဧကေန, ဥဂ္ဂတာ အဋ္ဌတာလီသံ.

From the lowest Brahma world, a great rock, having fallen, travels forty-eight in a single day and night.

ယောဇနာနံ သဟဿာနိ, စာတုမာသေဟိ ဘူမိ;

ဧဝံ ဝုတ္တပ္ပမာဏေန, သာယံ ဟေဋ္ဌိမဘူမိ.

Thousands of yojanas; in four months, the earth is reached. By the measure thus stated, such is this lowest realm.

ဣတော သတသဟဿာနိ, သတ္တပညာသ စာပရံ;

သဋ္ဌိ စေဝ သဟဿာနိ, ဥဗ္ဗေဓေန ပကာသိတာ.

From here, one hundred thousand, and a further fifty-seven thousand, and also sixty thousand, are declared in height.

ယောဇနေသုပိ ဝုတ္တေသု, ဟိတွာ ကာမပ္ပမာဏကံ;

သေသာနိ ဝသဝတ္တီနံ, ပါရိသဇ္ဇာန မန္တရံ.

Among the yojanas mentioned, having set aside the measure of the desire realm, the remainder is the interval between the Vasavattī deities and the [Brahma] attendants.

တဉ္စ ပဉ္စဟိ ပညာသ, သတသဟဿာနိ စာပရံ;

အဋ္ဌ စေဝ သဟဿာနိ, ယောဇနာနိ ပဝုစ္စရေ.

And that is declared to be five million, five hundred thousand, and a further eight thousand yojanas.

ဣတော ပရာသု သဗ္ဗာသု, ဗြဟ္မဘူမီသု ယောဇနာ;

တပ္ပမာဏာဝ ဒဋ္ဌဗ္ဗာ, နယဂ္ဂါဟေန ဓီမတာ.

In all the Brahma realms beyond this, they should be understood by the wise, through grasping the principle, to be of that same measure in yojanas.

ဘူမိတော [Pg.72] အာဘဝဂ္ဂမှာ, သတ္တကောဋိ အဋ္ဌာရသ;

လက္ခာ ပဉ္စ နဟုတာနိ, ဆသဟဿာနိ သဗ္ဗဒါတိ.

From the earth to the summit of existence, it is seven crores, eighteen lakhs, fifty thousand, and six thousand in all, always.

ဧသာ စ ဝိစာရဏာ ဋီကာ စရိယမတေန ကတာ;

ဣဒမေဝ သန္ဓာယ, ယာဝတာ စန္ဒိမသူရိယာ.

And this investigative commentary was made according to the view of the teachers, with reference to this saying: 'As far as the moon and sun...

ပရိဟရန္တိ ဒိသာ ဘန္တိ, ဝိရောစမာနာ ယာဝတာ;

တာဝ သဟဿဓာ လောကေ, ဧတ္ထ တေ ဝတ္တတီ ဝသော’’တိ.

...revolve, illuminating the directions, shining as far as they go—so far extends the thousandfold world, and therein your power prevails.'

ဝုတ္တံ. ဧတ္ထန္တရေ သတ္တာ တိဋ္ဌန္တိ, တေသံ ဝိတ္ထာရော အပုဗ္ဗံ ကတွာ ကထေတုံ အသက္ကုဏေယျတ္တာ န ဝက္ခာမ ဣမသ္မိံ သတ္တလောကေ ဩကာသလောကေ စ သဗ္ဗညုသမ္မာသမ္ဗုဒ္ဓေါဝ ဒုလ္လဘော, တထာ ဟိ စတ္တာရော ဗုဒ္ဓါ အနုဗုဒ္ဓေါ, သာဝကဗုဒ္ဓေါ, ပစ္စေကဗုဒ္ဓေါ, သမ္မာသမ္ဗုဒ္ဓေါတိ. တတ္ထ ဗဟုဿုတံ ဘိက္ခုံ ပသံသန္တေန စ န သော တုမှာကံ သာဝကော နာမ, ဗုဒ္ဓေါနာမေသ စုန္ဒာတိ ဗဟုဿုတဿ ဘိက္ခုနော ဗုဒ္ဓဘာဝံ အနုဇာနန္တေန စ.

It is said. In this interval, beings exist, but because it is impossible to describe their extent without doing so in an unprecedented way, we will not speak of it. In this world of beings and world of space, an Omniscient, Perfectly Self-Enlightened One is indeed rare. For there are four [types of] Buddhas: the Anubuddha, the Sāvakabuddha, the Paccekabuddha, and the Sammāsambuddha. Therein, when praising a learned monk, one does not say, 'He is your disciple,' but rather, by saying, 'This, Cunda, is indeed a Buddha,' one acknowledges the Buddha-state of that learned monk.

ဓမ္မကာယော ယတော သတ္ထာ, ဓမ္မော သတ္ထုကာယော မတော;

ဓမ္မာသိကောသော သံဃော စ, သတ္ထုသင်္ချမ္ပိ ဂစ္ဆတီတိ.

Because the Teacher has the Dhamma as his body, the Dhamma is considered the Teacher's body; and the Sangha, the treasury of the Dhamma, is also reckoned as the Teacher.

ဝုတ္တေ ပုထုဇ္ဇနောပိ ဥပစာရဝသေန ဝါစနာမဂ္ဂဿ ဗောဓတ္တာ အနုဗုဒ္ဓေါ နာမ. အရိယသာဝကော ပန ပရတော ယောသဝသေန စတ္တာရိ သစ္စာနိ ဗုဇ္ဈတိ ဗုဇ္ဈနမတ္တမေဝ ဝါတိ ဝစနတ္ထေန ဗုဇ္ဈနသဘာဝတ္တာ သာဝကဗုဒ္ဓေါ နာမ. ယော ပန ခဂ္ဂဝိသာဏကပ္ပော သယမ္ဘူဉာဏေန အနညဗောဓကော ဟုတွာ သာမံ ဗုဇ္ဈနတ္ထေန ပစ္စေကဗုဇ္ဈတ္တာ ပစ္စေကဗုဒ္ဓေါ နာမ. သမ္ဗုဒ္ဓေါတိပိ ဧတဿေဝ နာမံ. ယော ပန သင်္ခတာသင်္ခတပ္ပဘေဒံ သကလမ္ပိ ဓမ္မဇာတံ ယာထာဝသရသလက္ခဏပ္ပဋိဝေဓဝသေန သမ္မာ ပကာရေန သယံ ပစိတုပါရမိတာသယမ္ဘူတေန သယမ္ဘူဉာဏေန သယမေဝ အနညဗောဓိတော ဟုတွာ သဝါသနသမ္မောဟနိဒ္ဒါယ အစ္စန္တံ ဝိဂတော ဒိနကရကိရဏသမာဂမေန ပရမရုစိရသိရီသောဘဂ္ဂပ္ပတ္တိယာ ဝိကသိတမိဝ ပဒုမံ အဂ္ဂမဂ္ဂဉာဏသမာဂမေန အပရိမိတဂုဏဂဏာလင်္ကတသဗ္ဗညုတညာဏပ္ပတ္တိယာ သဗ္ဗဓမ္မေ ဗုဇ္ဈိ အဗုဇ္ဈိ အညာသီတိ သမ္မာသမ္ဗုဒ္ဓေါ, ဘဂဝါ, သောဝ လောကေ ဒုလ္လဘော ပစ္စေကသမ္ဗုဒ္ဓါနမ္ပိ ဟိ ဧကသ္မိံ ကာလေ သတသဟဿာဒိဝသေန ဧကတော ပဝတ္တတ္တာ တေ ဒုလ္လဘာပိ အနစ္ဆရိယဇာတတ္တာ ပရေသံ မဂ္ဂဖလာဓိဂမာယ ဥပနိဿယရဟိတတ္တာ စ သမ္မာသမ္ဗုဒ္ဓေါဝ လောကေ ဒုလ္လဘော, အယံ လောကသမ္ပတ္တိဝိစာရဏာ.

When spoken of, even a worldling is called an 'anubuddha' by way of figurative speech, due to awakening to the path of speech. A noble disciple, however, is called a 'sāvakabuddha' due to having the nature of awakening, by the meaning of the word 'awakens'—that is, he awakens to the Four Truths through the instruction of another, or he simply awakens. But one who, like a rhinoceros horn, having become one who is not taught by another, awakens by himself through self-originating knowledge, is called a 'paccekabuddha' because of awakening for oneself. 'Sambuddha' is also a name for this one. But the one who—having penetrated all phenomena in their entirety, with their divisions of conditioned and unconditioned, according to their individual characteristics as they are—by means of self-originating knowledge that arose from the perfections he himself properly accumulated, having become one who awakens by himself without being taught by another, has completely overcome the sleep of delusion with its latent tendencies; who, like a lotus blossomed with supreme, lovely, glorious beauty at the touch of the sun's rays, has, through the attainment of the knowledge of the highest path, reached the knowledge of omniscience, adorned with a multitude of immeasurable qualities; who understood, fully understood, and knew all things—he is the Sammāsambuddha, the Blessed One. He alone is rare in the world. For even Paccekabuddhas, though rare, are not of a wondrous nature, since they can arise together in a single era by the hundreds of thousands, and because they lack the supporting condition for others to attain the path and its fruit. Therefore, the Sammāsambuddha alone is rare in the world. This is the investigation of worldly attainment.

ကထံ [Pg.73] လောကဿ ဝိပတ္တိ ဝေဒိတဗ္ဗာ တထာ ဟေသ လောကော ဝိနဿမာနော တေဇေနပိ အာပေနပိ ဝါယုနာပိ ဝိနဿတိ. တဿ ဝိတ္ထာရော ဝိသုဒ္ဓိမဂ္ဂါဒီသု ဝုစ္စမာနောပိ ကေသဉ္စိ ပုဂ္ဂလာနံ မတေန မိစ္ဆာဂါဟတ္တာ ဗြဟ္မူနံ အာယုနာ မိနိတေပိ အသမာနံ သံဝဋ္ဋသီမာပိ ဝိရုဒ္ဓါ, တသ္မာ တေသံ ဝါဒံ အပနေတွာ ဂန္ထတော သမာနေတွာ ဝက္ခာမ. တတ္ထ စတ္တာရိ အသင်္ချေယျာနိ. ကတမာနိ စတ္တာရိ အသင်္ချေယျာနိ သံဝဋ္ဋော, သံဝဋ္ဋဋ္ဌာယီ, ဝိဝဋ္ဋော, ဝဋ္ဋဋ္ဌာယီတိ. တယော သံဝဋ္ဋာ အာပေါသံဝဋ္ဋော, တေဇောသံဝဋ္ဋော, ဝါယောသံဝဋ္ဋော. တိဿော သံဝဋ္ဋသီမာ အာဘဿရာ, သုဘကိဏှာ, ဝေဟပ္ဖလာတိ. အယမေတ္ထ ဥဒ္ဒေသော. တတ္ထ သံဝဋ္ဋော နာမ ပရိဟာယမာနော ကပ္ပော. တေန သံဝဋ္ဋဋ္ဌာယီပိ ဂဟိတော ဟောတိ, တံ မူလကတ္တာ. ဝဍ္ဎယမာနော ဝိဝဋ္ဋကပ္ပော နာမ. တေန ဝိဝဋ္ဋဋ္ဌာယီပိ ဂဟိတော တံ မူလကတ္တာ. တတ္ထ သံဝဋ္ဋောတိ ဝိနာသော. ယဒါ ကပ္ပော ဝိနဿမာနော တေဇေန သံဝဋ္ဋတိ, အာဘဿရတော ဟေဋ္ဌာ ပဌမဇ္ဈာနဘူမိ အဂ္ဂိနာ ဒယှတိ. ယဒါ အာပေန သံဝဋ္ဋတိ, သုဘကိဏှတော ဟေဋ္ဌာ ယာဝ ဒုတိယဇ္ဈာနဘူမိ ဥဒကေန ဝိလီယတိ. ယဒါ ဝါယုနာ သံဝဋ္ဋတိ, ဝေဟပ္ဖလတော ဟေဋ္ဌာ ယာဝ တတိယဇ္ဈာနဘူမိ ဝါတေန သံဝဋ္ဋတိ. ဝိတ္ထာရတော ပန ဇာတိခေတ္တ အာဏာခေတ္တဝိသယခေတ္တဝသေန တိဏ္ဏံ ဗုဒ္ဓခေတ္တာနံ အာဏာခေတ္တံ ဝိနဿတိ. တသ္မိံ ဝိနဋ္ဌေ ဇာတိခေတ္တမ္ပိ ဝိနဿတေဝ. တတ္ထ ဇာတိခေတ္တံ ဒသသဟဿစက္ကဝါဠပရိယန္တံ ဟောတိ. တံ တထာဂတဿ ပဋိသန္ဓိဂ္ဂဟဏအာယုသင်္ခါရောဿဇ္ဇနာဒိကာလေသုပိ ကမ္ပတိ. အာဏာခေတ္တံ ကောဋိသတသဟဿစက္ကဝါဠပရိယန္တံ. ယတ္ထ ရတနသုတ္တံ ခန္ဓပရိတ္တံ ဓဇဂ္ဂပရိတ္တံ အာဋာနာဋိယပရိတ္တံ မောရပရိတ္တန္တိ ဣမေသံ ပရိတ္တာနံ အာနုဘာဝေါ ပဝတ္တတိ. ဝိသယခေတ္တံ အနန္တံ အပရိမာဏံ. တတ္ထ ဇာတိခေတ္တအာဏာခေတ္တာဝသေန ဒွေ ခေတ္တာနိ ဧကတော ဝိနဿန္တိ. သဏ္ဌဟန္တမ္ပိ ဧကတော သဏ္ဌဟတိ. တဿ ဝိနာသောစ သဏ္ဌဟန္တဉ္စ ဧဝံ ဝေဒိတဗ္ဗံ ယသ္မိံ သမယေ ကပ္ပော အဂ္ဂိနာ နဿတိ, တဒါ အာဒိတော ကပ္ပဝိနာသကမဟာမေဃော ဝုဋ္ဌဟိတွာ ကောဋိသတသဟဿစက္ကဝါဠံ ဧကမေဃဝဿံ ဝသိ, တုဋ္ဌာ မနုဿာ ဗီဇာနိ ဝပ္ပေန္တိ, သဿေသု ဂေါခါယိတမတ္တေသု ဇာတေသု ဂဒြဘရဝံ ဝိရဝန္တော ဧကဗိန္ဒုပိ န ပတတိ. ယဒါ ပစ္ဆိန္နမေဝ ဟောတိ တဒါ ဝဿူပဇီဝိနော သတ္တာ ကာလံ ကတွာ ပရိတ္တာဘေသု ဗြဟ္မဘူမီသု [Pg.74] ဥပ္ပဇ္ဇန္တိ ပုညဖလူပဇီဝိနောပိ ဒေဝတာ တတ္ထေဝ ဗြဟ္မလောကေ ဥပ္ပဇ္ဇန္တိ, ဧဝံ ဒီဃဿ အဒ္ဓုနော အစ္စယေန တတ္ထ တတ္ထ ဥဒကံ ပရိက္ခယံ ဂစ္ဆတိ, မစ္ဆကစ္ဆပါဒိ ဥဒကနိဿိတာ ပါဏာ ကာလံ ကတွာ မနုဿဒေဝလောကေသု နိဗ္ဗတ္တိတွာ ဈာနံ ဥပ္ပာဒေတွာ ဗြဟ္မလောကေ နိဗ္ဗတ္တန္တိ. နေရယိကသတ္တာပိ သတ္တမသူရိယပါတုဘာဝါ ဝိနဿန္တိ, တေပိ ဒေဝလောကေ ပဋိလဒ္ဓဇ္ဈာနဝသေန ဗြဟ္မလောကေ ဥပ္ပဇ္ဇန္တိ, တဒါ ဟိ လောကဗျူဟာ နာမ ကာမာဝစရဒေဝါ ဥက္ခိတ္တသိရာ ဝိကိဏ္ဏကေသာ ရုဒမုခါ အဿူနိ ဟတ္ထေဟိ မုဉ္စမာနာ ရတ္တဝတ္ထနိဝတ္ထာ အတိဝိယ ဝိရူပဝေသဓာရိနော ဟုတွာ မနုဿပထေ ဝိစရန္တာ ဧဝံ အာရောစေန္တိ ‘‘မာရိသာ ဘော ဣတော ဝဿသတ သဟဿစ္စယေန ကပ္ပဝုဋ္ဌာနံ ဘဝိဿတိ အယံ လောကော ဝိနဿိဿတိ မဟာသမုဒ္ဒေါပိသုဿိဿတိ အယဉ္စ မဟာပထဝီ သိနေရုပဗ္ဗတရာဇာ ဍယှိဿတိ ဝိနဿိဿတိ ယာဝဗြဟ္မလောကာ ဝိနာသော ဘဝိဿတိ မေတ္တံ မာရိသာ ဘာဝေထ. ကရုဏံ, မုဒိတံ, ဥပေက္ခံ မာရိသာ ဘာဝေထ မာတရံ ဥပဋ္ဌဟထ, ပိတရံ ဥပဋ္ဌဟထ, ကုလေ ဇေဋ္ဌာပစာယိနော ဟောထာ’’တိ. တေသံ ဝစနံ သုတွာ ယေဘုယျေန မနုဿာ စ ဘုမ္မဒေဝတာ စ သံဝေဂဇာတာ အညမညံ မုဒုစိတ္တာ ဟုတွာ မေတ္တာဒီနိ ပုညာနိ ကရိတွာ ဒေဝလောကေ နိဗ္ဗတ္တန္တိ. တတ္ထ သုဓာဘောဇနံ ဘုဉ္ဇိတွာ ဝါယော ပရိကမ္မံ ကတွာ ဈာနံ ပဋိလဘန္တိ, ဧဝံ နေရယိကသတ္တာပိ အပရာပရိယကမ္မေန ဒေဝလောကံ နိဗ္ဗတ္တန္တိ. ယေ ပန နိယတမိစ္ဆာဒိဋ္ဌိကာ တေသံ ကမ္မဿ အပရိက္ခယာ အညစက္ကဝါဠေသု အတ္တနော ကမ္မာနုရူပံ ဝိပါကမနုဘောန္တိ. တေနေဝ အဟောသိကမ္မေ မိစ္ဆာဒိဋ္ဌိဝသေန အကတ္တဗ္ဗံ နာမ ပါပံ နတ္ထိ, ယတော သံသာရခါဏုဘာဝေါဝ နာမ ဟောတီတိ အာဟ ‘‘ဒိဋ္ဌိ ပရမာနိ ဘိက္ခဝေ ဝဇ္ဇာနီ’’တိ. ‘‘အပရာပရိယဝေဒနီယကမ္မရဟိတောပိ သံသရန္တော သတ္တော နာမ နတ္ထီ’’တိ ဝုတ္တတ္တာ. ‘‘အပရာပရိယကမ္မဝသေန ယတော မိစ္ဆာဒိဋ္ဌိသမာဒါနတော သပ္ပုရိသူပနိဿယဝသေန ဝိရာဇေတွာ ဘဝတော ဝုဋ္ဌာနံ နာမ ဘဝေယျာတိ အမှာကံ ခန္တိ. ဧဝံ ဒေဝလောကေ ပဋိလဒ္ဓဇ္ဈာနဝသေန သဗ္ဗေပိ ဗြဟ္မလောကေ နိဗ္ဗတ္တန္တိ. ဝဿုပစ္ဆေဒတော ပန ဥဒ္ဓံ ဒီဃဿ အဒ္ဓုနော အစ္စယေန ဒုတိယော သူရိယော ပါတုဘဝတိ. ပါတုဘူတေ စ တသ္မိံ နေဝ ရတ္တိပရိစ္ဆေဒေါ, န ဒိဝါ ပရိစ္ဆေဒေါ ပညာယတိ, ဧကော သူရိယော ဥဋ္ဌေတိ, ဧကော သူရိယော အတ္ထံ ဂစ္ဆတိ. အဝိစ္ဆိန္နသူရိယသန္တာပေါဝ လောကော ဟောတိ.

How should the world's dissolution be understood? For this world, when it dissolves, perishes by fire, by water, or by wind. Although its detailed explanation is given in the Visuddhimagga and other texts, in the opinion of some individuals, due to wrong grasping, even the lifespan of Brahmās is measured incorrectly, and the boundaries of dissolution are contradictory. Therefore, setting aside their assertions and reconciling them with the texts, we shall explain. Here, there are four incalculable eons. What are these four incalculable eons? The eon of dissolution (saṃvaṭṭa-kappa), the eon of the duration of dissolution (saṃvaṭṭaṭṭhāyī-kappa), the eon of evolution (vivaṭṭa-kappa), and the eon of the duration of evolution (vivaṭṭaṭṭhāyī-kappa). There are three types of dissolution: dissolution by water (āposaṃvaṭṭa), dissolution by fire (tejosaṃvaṭṭa), and dissolution by wind (vāyosaṃvaṭṭa). There are three boundaries of dissolution: the Ābhassara Brahmā-world, the Subhakiṇhā Brahmā-world, and the Vehapphalā Brahmā-world. This is the summary here. Here, 'saṃvaṭṭa' refers to the eon that is declining. By this, the duration of dissolution (saṃvaṭṭaṭṭhāyī) is also understood, as it is its root. The eon that is expanding is called 'vivaṭṭa-kappa.' By this, the duration of evolution (vivaṭṭaṭṭhāyī) is also understood, as it is its root. Here, 'saṃvaṭṭa' means dissolution. When the eon dissolves by fire, the first jhāna plane below the Ābhassara Brahmā-world is burnt up by fire. When it dissolves by water, the realms up to the second jhāna plane below the Subhakiṇhā Brahmā-world dissolve in water. When it dissolves by wind, the realms up to the third jhāna plane below the Vehapphalā Brahmā-world are scattered by wind. In detail, among the three Buddha-fields—the field of birth (jātikhetta), the field of authority (āṇākhetta), and the field of range (visayakhetta)—it is the field of authority that perishes. When it perishes, the field of birth also perishes. Here, the field of birth extends to ten thousand world-systems. It trembles at such times as the Tathāgata’s conception, his renunciation of the life-principle, and so forth. The field of authority extends to a hundred thousand koṭis of world-systems, where the power of protective chants such as the Ratana Sutta, Khandha Paritta, Dhajagga Paritta, Āṭānāṭiya Paritta, and Mora Paritta operates. The field of range is infinite and immeasurable. Here, the two fields—the field of birth and the field of authority—perish together and re-establish together. Their dissolution and re-establishment should be understood thus: When the eon is dissolved by fire, first the great eon-dissolving rain cloud arises and rains over a hundred thousand koṭis of world-systems as a single downpour. Delighted, people sow seeds, but when the crops have grown only enough for a cow to eat, the cloud brays like a donkey, and not a single drop falls thereafter. When the rain is completely cut off, beings who depend on rain die and are reborn in the Parittābha Brahmā-world. Devas who live on the fruit of merit also arise there in the Brahmā-world. Thus, after a long time, the water gradually dries up here and there. Fish, turtles, and other water-dependent creatures die and, being reborn in the human or deva realms, develop jhāna and are reborn in the Brahmā-world. Hell beings also perish with the appearance of the seventh sun, and they too, having attained jhāna in the deva-world, are reborn in the Brahmā-world. Then, the Kāmāvacara devas called Lokabyūhā, with disheveled hair, weeping faces, wiping away tears with their hands, wearing red garments, and appearing exceedingly disfigured, wander among humans, announcing thus: 'Sirs, friends, in a hundred thousand years from now, the eon will end. This world will perish, the great ocean will dry up, and this great earth and Mount Sineru, the king of mountains, will burn and perish. There will be dissolution up to the Brahmā-world. Sirs, friends, cultivate loving-kindness, compassion, appreciative joy, and equanimity. Attend to your mothers, attend to your fathers, be respectful to the elders in your families.' Hearing their words, most humans and earth-bound devas become spiritually stirred, develop tender hearts towards each other, perform meritorious deeds such as cultivating loving-kindness, and are reborn in the deva-world. There, having eaten divine food and performed the preliminary work for the wind kasina, they attain jhāna. Similarly, hell beings, through subsequent kamma, are reborn in the deva-world. But those with fixed wrong views, due to the inexhaustibility of their kamma, experience results in other world-systems according to their deeds. For this reason, by means of wrong view, there is no evil deed that is not done, for it is indeed a stump in saṃsāra, as it is said: 'Wrong view, monks, is the worst of faults.' For it has been said: 'There is no being wandering in saṃsāra without kamma to be experienced in subsequent lives.' And because it has been said: 'By means of kamma to be experienced in subsequent lives, by abandoning the adoption of wrong views through reliance on good people, there would be an escape from becoming' — this is our conviction. Thus, all beings, having attained jhāna in the deva-world, are reborn in the Brahmā-world. However, after the cessation of rain, after a long period, a second sun appears. And when it appears, no distinction between night and day is discerned. One sun rises, and another sets. The world becomes one of uninterrupted heat from the suns.

ပကတိသူရိယေ [Pg.75] သူရိယဒေဝပုတ္တော အတ္ထိ ကပ္ပဝိနာသကသူရိယေ ပန နတ္ထိ. ပကတိသူရိယောဘာသေန အာကာသေ ဝလာဟကာ ဓူမသိခါပိ စရန္တိ. ကပ္ပဝိနာသကသူရိယောဘာသေန ဝိဂတဓူမဝလာဟကံ အာဒါသမဏ္ဍလံ ဝိယ နိမ္မလံ ဟောတိ နဘံ ဌပေတွာ ဂင်္ဂါ, ယမုနာ, သရဘူ, အစိရဝတီ, မဟီတိ, ဣမာ ပဉ္စ မဟာနဒိယော ဌပေတွာ အဝသေသပဉ္စသတကုန္နဒီအာဒီသု ဥဒကံ သုဿတိ တတော ဒီဃဿ အဒ္ဓုနော အစ္စယေန တတိယော သူရိယော ပါတုဘဝတိ တသ္မိံ ပါတုဘူတေ ပဉ္စ မဟာနဒိယောပိ သုဿန္တိ. တတော ဒီဃဿ အဒ္ဓုနော အစ္စယေန စတုတ္ထော သူရိယော ပါတုဘဝတိ. ယဿ ပါတုဘာဝါ ဟိမဝတီ မဟာနဒီနံ ပဘဝါ သီဟပတနော, ဟံသပတနော, မန္ဒာကိနီ, ကဏ္ဏမုဏ္ဍကော, ရထကာရဒဟော, အနောတတ္တဒဟော, ဆဒ္ဒန္တဒဟော, ကုဏာလဒဟောတိ ဣမေ သတ္တ မဟာသရာ သုဿန္တိ. တတော ဒီဃဿ အဒ္ဓုနော အစ္စယေန ပဉ္စမော သူရိယော ပါတုဘဝတိ, ယဿ ပါတုဘာဝါ အနုပုဗ္ဗေန မဟာသမုဒ္ဒေါ အင်္ဂုလိပဗ္ဗတေမနမတ္တမ္ပိ ဥဒကံ န သဏ္ဌာတိ. တတော ဒီဃဿ အဒ္ဓုနော အစ္စယေန ဆဋ္ဌော သူရိယော ပါတုဘဝတိ, ယသ္မိံ ပါတုဘာဝေ သကလစက္ကဝါဠံ ဧကဓူမံ ဟောတိ, ပရိယာဒိန္နသိနေဟဓူမေန ယထာ စ ဧဝံ ကောဋိသတသဟဿစက္ကဝါဠမ္ပိ. တတောပိ ဒီဃဿ အဒ္ဓုနော အစ္စယေန သတ္တမော သူရိယော ပါတုဘဝတိ, ယဿ ပါတုဘာဝါ သကလစက္ကဝါဠံ ဧကဇာလံ ဟောတိ သဒ္ဓိံ ကောဋိသတသဟဿစက္ကဝါဠေဟိ ယောဇနသတိကာဒိဘေဒါ သိနေရုကူဋာနိ ပလုဇ္ဇိတွာ အာကာသေယေဝ အန္တရဓာယန္တိ. သာပိ အဂ္ဂိဇာလာ ဥဋ္ဌဟိတွာ စာတုမဟာရာဇိကေ ဂဏှာတိ, တတ္ထ ကနကဝိမာနရတနဝိမာနာနိ ဈာပေတွာ တာဝတိံသဘဝနံ ဂဏှာတိ ဧတေနူပါယေန ယာဝ ပဌမဇ္ဈာနဘူမိ ဂဏှာတိ. တတ္ထ တယောပိ ဗြဟ္မလောကေ ဈာပေတွာ အာဘဿရေ အာဟစ္စ အဋ္ဌာသိ. သာ ယာဝ အဏုမတ္တမ္ပိ သင်္ခါရဂတံ အတ္ထိ, တာဝ နနိဗ္ဗာယိ. သဗ္ဗသင်္ခါရပရိက္ခယာ ပန သပ္ပိတေလဈာပနအဂ္ဂိသိခါ ဝိယ ဆာရိကမ္ပိ အနဝသေသေတွာ နိဗ္ဗာယိ. ဟေဋ္ဌာ အာကာသေန သဟ ဥပရိ အာကာသော ဧကော ဟောတိ မဟန္ဓကာရော. ဧဝံ ကပ္ပဝိနာသကမဟာမေဃတော ယာဝဇာလပရိစ္ဆေဒါ သံဝဋ္ဋော နာမ ဧကမသင်္ချေယျံ နာမ. အထ ဒီဃဿ အဒ္ဓုနော အစ္စယေန မဟာမေဃော ဝုဋ္ဌဟိတွာ ပဌမံ သုခုမံ ဝဿတိ. အနုပုဗ္ဗေန ကုမုဒနာဠယဋ္ဌိမုသလတာလက္ခန္ဓာဒိပ္ပမာဏာဟိ ဓာရာဟိ ဝဿန္တော [Pg.76] ကောဋိသတသဟဿစက္ကဝါဠေသု သဗ္ဗဍဍ္ဎဋ္ဌာနံ ပူရေတွာ အန္တရဓာယတိ. တံ ဥဒကံ ဟေဋ္ဌာ စ တိရိယဉ္စ ဝါတော သမုဋ္ဌဟိတွာ ဃနံ ကရောတိ. ပရိဝဋုမံ ပဒုမိနိပတ္တေ ဥဒကဗိန္ဒုသဒိသံ. ဧဝံ အဂ္ဂိဇာလနိဗ္ဗာယနတော ယာဝ ကောဋိသတသဟဿစက္ကဝါဠပရိပူရတော သမ္ပတ္တိမဟာမေဃော, ဣဒံ သံဝဋ္ဋဋ္ဌာယီ နာမ, ဒုတိယမသင်္ချေယျံ နာမ. ကထံ တာဝ မဟန္တံ ဥဒကရာသိံ ဝါတော ဃနံ ကရောတီတိ စေ. ဝိဝရသမ္ပဒါနတော တံ ဝါ တေန ပိဏ္ဍိယမာနံ ဃနံ ကရိယမာနံ ပရိက္ခယမာနံ အနုပုဗ္ဗေန ဟေဋ္ဌာ ဩတရတိ. ဩတိဏ္ဏောတိဏ္ဏေ ဥဒကေ ပုဗ္ဗေ ဗြဟ္မလောကဋ္ဌာနေ ဗြဟ္မပါရိ သဇ္ဇ-ဗြဟ္မပုရောဟိတမဟာဗြဟ္မာဝသေန ပဌမဇ္ဈာနဘူမိ ပဌမံ ပါတုဘဝတိ. တတော ဩတိဏ္ဏောတိဏ္ဏေ ဥဒကေ စတုကာမာဝစရဒေဝလောကဋ္ဌာနေ အနုက္ကမေန ပရနိမ္မိတဝသဝတ္တီ, နိမ္မာနရတီ, တုသိတာ, ယာမာတိ စတ္တာရော ကာမာဝစရဒေဝလောကာ ပါတုဘဝန္တိ. တတော ပုရိမပထဝိဋ္ဌာနံ ဩတိဏ္ဏေ ပန ဥဒကေ ဗလဝဝါတာ ဥပ္ပဇ္ဇန္တိ. တေ တံ ပိဒဟိတဒွါရေ ဓမကရဏေ ဌိတဥဒကမိဝ နိရုဿာသံ ကတွာ နိရုဇ္ဈန္တိ. မဓုရောဒကံ ပရိက္ခယံ ဂစ္ဆမာနံ ဥပရိ ရသပထဝိံ သမုဋ္ဌာပေတိ သာ ဝဏ္ဏသမ္ပန္နာစေဝ ဟောတိ ဂန္ဓရသသမ္ပန္နာ စ, နိရုဒကပါယာသဿ ဥပရိ ပဋလံ ဝိယ တဒါ စ အာဘဿရဗြဟ္မလောကေ ပဌမတရာဘိနိဗ္ဗတ္တာ သတ္တာ အာယုက္ခယာ ဝါ ပုညက္ခယာ ဝါ တတော စဝိတွာ ဣဓူပပဇ္ဇန္တိ. ‘‘ပုညက္ခယာ ဝါ’’တိ ဣမိနာ ဗြဟ္မူနံ အာယုပရိစ္ဆေဒံ အပ္ပတွာဝ ကမ္မက္ခယေန မရဏံ ဝိညာယတိ. တေ ဟောန္တိ သယံပဘာ အန္တလိက္ခစရာ. တေ အဂ္ဂညသုတ္တေ ဝုတ္တနယေန တံ ရသပထဝိံ သာယိတွာ တဏှာဘိဘူတာ အာလုပ္ပကာရံ ပရိဘုဉ္ဇိတုံ ဥပက္ကမန္တိ. အထ နေသံ သယံ ပဘာ အန္တရဓာယတိ, အန္ဓကာရော ဟောတိ တေ အန္ဓကာရံ ဒိသွာ ဘာယန္တိ. တတော နေသံ ဘယံ နာသေတွာ သူရဘာဝံ ဇနယန္တံ ပရိပုဏ္ဏပဏ္ဏာသယောဇနံ သူရိယမဏ္ဍလံ ဝါ ပါတုဘဝတိ. တေ တံ ဒိသွာ ‘‘အာလောကံ ပဋိလဘိမှာ’’တိ ဟဋ္ဌတုဋ္ဌာ ဟုတွာ ‘‘အမှာကံ ဘယံ နာသေတွာ သူရဘာဝံ ဇနယန္တော ဥဋ္ဌိတော, တသ္မာ သူရိယော ဟောတူ’’တိ သူရိယော တွေဝဿ နာမံ ကရောန္တိ. အထ သူရိယေ ဒိဝသံ အာလောကံ ကတွာ အတ္ထင်္ဂတေ ‘‘ယမ္ပိ အာလောကံ လဘိမှာ, သောပိ နော နဋ္ဌော’’တိ ပုန ဘီတာ ဟောန္တိ. တေသံ ဧဝံ ဟောတိ ‘‘သာဓုဝတဿ အညံ အာလောကံ လဘေယျာမာ’’တိ. တေသံ စိတ္တံ ဉတွာ ဝိယ ဧကူနပညာသယောဇနံ စန္ဒမဏ္ဍလံ ပါတုဘဝတိ[Pg.77]. တေ တံ ဒိသွာ ဘိယျောသောမတ္တာယ ဟဋ္ဌတုဋ္ဌာ ဟုတွာ ‘‘အမှာကံ ဆန္ဒံ ဉတွာ ဝိယ ဥဋ္ဌိတော, တသ္မာ စန္ဒော ဟောတူ’’တိ စန္ဒောတွေဝဿ နာမံ ကရောန္တိ. တတော ပဘုတိ ရတ္တိဒိဝါ ပညာယန္တိ. အနုက္ကမေန စ မာသဒ္ဓမာသဥတုသံဝစ္ဆရာ. စန္ဒိမသူရိယာနံ ပန ပါတုဘူတဒိဝသေယေဝ သိနေရုစက္ကဝါဠဟိမဝန္တပဗ္ဗတာ ပါတုဘဝန္တိ, တေ စ ခေါ အပုဗ္ဗံ အစရိမံ ဖဂ္ဂုဏပုဏ္ဏမဒိဝသေယေဝ ပါတုဘဝန္တိ. ကထံ ယထာနာမ ကင်္ဂုဘတ္တေ ပစ္စမာနေ ဧကပ္ပဟာရေနေဝ ဗုဗ္ဗုဠကာနိ ဥဋ္ဌဟန္တိ. ဧကေ ပဒေသာ ထူပထူပါ ဟောန္တိ, ဧကေ နိန္နနိန္နာ, ဧကေ သမသမာ ဧဝမေဝ ထူပထူပဋ္ဌာနေ ပဗ္ဗတာ ဟောန္တိ, နိန္နနိန္နဋ္ဌာနေ သမုဒ္ဒါ, သမသမဋ္ဌာနေ ဒီပါတိ ဧဝံ မနုဿလောကေ သဏ္ဌိတေ စာတုမဟာရာဇိကာ, တာဝတိံသာတိ ဒွေ ကာမာဝစရဒေဝလောကာ ပစ္ဆတော ပါတုဘဝန္တိ. ဘူမနိဿိတာ နာမ ဟေတေ ဒွေ ဒေဝလောကာ. ဧဝံ သမ္ပတ္တိမဟာမေဃတော ယာဝ စန္ဒိမသူရိယပါတုဘာဝေါ, ဣဒံ ဝိဝဋ္ဋော နာမ တတိယမသင်္ချေယျံ နာမ. အထ တေသံ သတ္တာနံ ရသပထဝိံ ပရိဘုဉ္ဇန္တာနံ ကမ္မေန ဧကစ္စေ ဝဏ္ဏဝန္တော, ဧကစ္စေ ဒုဗ္ဗဏ္ဏာ ဟောန္တိ တတ္ထ ဝဏ္ဏဝန္တော ဒုဗ္ဗဏ္ဏေ အတိမညန္တိ. တေသံ မာနာတိမာနပစ္စယာ သာပိ ရသပထဝီ အန္တရဓာယတိ. ဘူမိပပ္ပဋကော ပါတုဘဝတိ အထ နေသံ တေနေဝ နယေန သောပိ အန္တရဓာယတိ, ပတာလတာ ပါတုဘဝတိ, တေနေဝ နယေန သာပိ အန္တရဓာယတိ. အကဋ္ဌပါကော သာလိ ပါတုဘဝတိ အကဏော အထုသော သုဒ္ဓေါ သုဂန္ဓော တဏ္ဍုလပ္ဖလော. တတော နေသံ ဘာဇနာနိ ဥပ္ပဇ္ဇန္တိ တေ သာလီ ဘာဇနေ ဌပေတွာ ပါသာဏပိဋ္ဌိယာ ဌပေန္တိ, သယမေဝ ဇာလသိခါ ဥဋ္ဌဟိတွာ ပစတိ. သော ဟောတိ ဩဒနော သုမနဇာတိပုပ္ဖသဒိသော, န တဿ သူပေန ဝါ ဗျဉ္ဇနေန ဝါ ကရဏီယံ အတ္ထိ. ယံယံ ရသံ ဘုဉ္ဇိတုကာမာ ဟောန္တိ, တံတံ ရသောဝ ဟောတိ. တေသံ တံ ဩဠာရိကံ အာဟာရံ အာဟရတံ တတော ပဘုတိ မုတ္တကရီသံ သဉ္ဇာယတိ. အထ နေသံ တဿ နိက္ခမနတ္ထာယ ဝဏမုခါနိ ပဘိဇ္ဇန္တိ. ပုရိသဿ ပုရိသဘာဝေါ, ဣတ္ထိယာ ဣတ္ထိဘာဝေါ ပါတုဘဝတိ. တတြသုဒံ ဣတ္ထီ ပုရိသံ, ပုရိသော စ ဣတ္ထိံ အတိဝေလံ ဥပနိဇ္ဈာယတိ. တေသံ အတိဝေလံ ဥပနိဇ္ဈာယနဘာဝါ ကာမပရိဠာဟော ဥပ္ပဇ္ဇတိ. တတော မေထုနဓမ္မံ ပဋိသေဝန္တိ. တေ အသဒ္ဓမ္မပဋိသေဝနပစ္စယာ ဝိညူဟိ ဂရဟိယမာနာ ဝိဟေဌိယမာနာ တဿ အသဒ္ဓမ္မဿ ပဋိစ္ဆာဒနဟေတု အဂါရာနိ ကရောန္တိ.

In the ordinary sun, there is a sun deity, but in the world-destroying sun, there is none. By the light of the ordinary sun, clouds and plumes of smoke move in the sky. By the light of the world-destroying sun, the sky becomes clear like a polished mirror, free of smoke and clouds. Leaving aside the five great rivers—the Ganges, Yamuna, Sarabhu, Aciravati, and Mahi—the water in the remaining five hundred small rivers and so on dries up. After a long time passes, a third sun appears. When it appears, the five great rivers also dry up. After another long period, a fourth sun appears. Upon its appearance, the sources of the great rivers in the Himalayas, namely the seven great lakes, dry up: Sihapatana, Hamsapatana, Mandakini, Kannamundaka, Rathakaradaha, Anotattadaha, and Chaddantadaha. After yet another long time, a fifth sun appears. When it appears, the great ocean gradually loses its water until not even a finger-joint’s depth remains. After another long period, a sixth sun appears. When it appears, the entire world-system becomes a single plume of smoke, as do a hundred thousand koṭis of world-systems. Then, after another long time, a seventh sun appears. Upon its appearance, the entire world-system becomes a single blaze, together with a hundred thousand koṭis of world-systems. The peaks of Mount Sineru, of various sizes from a hundred yojanas upwards, crumble and vanish into the sky. That flame spreads upward, seizing the realm of the Four Great Kings, and having burned their golden and jeweled mansions, it seizes the Tāvatiṃsa abode. In this way, it ascends until it seizes the first jhāna-plane. There, having burned the three Brahma worlds, it stops upon reaching the Ābhassara realm. The fire is not extinguished so long as even the smallest conditioned thing exists. But upon the complete exhaustion of all formations, it is extinguished without leaving behind even ash, like a flame consuming ghee and oil. The space below becomes one with the space above, and there is a great darkness. Thus, from the world-destroying great cloud up to the end of the conflagration, this is called the period of contraction (saṃvaṭṭa), lasting one incalculable age. Then, after a long time has passed, a great cloud arises and first rains finely. Gradually, raining with streams the size of lotus stalks, pestles, and palm trunks, it fills all the burnt places in the hundred thousand koṭis of world-systems and then vanishes. A wind arises and makes that water below and across dense, rounded like a drop of water on a lotus leaf. Thus, from the extinguishing of the fire up to the complete filling of the hundred thousand koṭis of world-systems by the great cloud, this is called the period of remaining-in-contraction (saṃvaṭṭaṭṭhāyī), lasting a second incalculable age. If it is asked how the wind makes such a vast mass of water dense: by providing an outlet, that water, being compressed by the wind, made dense, and diminished, gradually descends. As the water descends, the first jhāna-plane first appears in the former place of the Brahma world, with Brahma's Retinue, Brahma's Ministers, and the Great Brahmas. Then, as the water continues to descend, the four desire-sphere deva worlds appear in sequence in their former place: Paranimmitavasavattī, Nimmānaratī, Tusita, and Yāma. Then, when the water has descended to the former place of the earth, strong winds arise. They hold the water in check, making it breathless like water in a water-clock with a closed opening. As the sweet water diminishes, a savory earth forms on top, like the skin on top of milk-rice as it cools, endowed with color, scent, and taste. At that time, beings first reborn in the Ābhassara Brahma world, due to the exhaustion of their lifespan or the exhaustion of their merit, fall from there and are reborn here. The phrase “or due to the exhaustion of merit” indicates that Brahmas may die through the exhaustion of their kamma without having reached the limit of their lifespan. They are self-luminous, traversing the sky. As described in the Aggañña Sutta, they taste that savory earth and, overcome by craving, begin to consume it in lumps. Then their self-luminosity vanishes, and darkness arises. Seeing the darkness, they are afraid. Then, to dispel their fear and generate courage, a sun-disc, fully fifty yojanas wide, appears. Seeing it, they become joyful and delighted, thinking, “We have obtained light!” They give it the name ‘Sūriya,’ saying, “It has arisen dispelling our fear and generating courage (sūrabhāvaṃ), therefore let it be ‘Sūriya’!” Then, when the sun, having made light for the day, has set, they are afraid again, thinking, “The light we obtained is now lost to us!” It occurs to them, “Oh, would that we might get another light!” As if knowing their thought, a moon-disc, forty-nine yojanas wide, appears. Seeing it, they, being even more joyful and delighted, give it the name ‘Canda,’ saying, “It has arisen as if knowing our wish (chanda), therefore let it be ‘Canda’!” From then on, night and day are known, and in sequence, months, half-months, seasons, and years. Moreover, on the very day the moon and sun appeared, Mount Sineru, the Cakkavāḷa range, and the Himalaya mountains appear; and they appear neither before nor after, but on the very full moon day of Phagguṇa. How? Just as when millet-gruel is cooking, bubbles rise up all at once—some places become raised, some sunken, some level. Just so, in the raised places, mountains form; in the sunken places, oceans; and in the level places, continents. Thus, when the human world is established, the two desire-sphere deva worlds, Cātumahārājika and Tāvatiṃsa, appear afterwards, for these two deva worlds are called 'earth-dependent'. Thus, from the great cloud's arrival up to the appearance of the moon and sun, this is called the period of expansion (vivaṭṭa), lasting a third incalculable age. Then, as those beings consume the savory earth, through their kamma, some become fair-complexioned, some ill-complexioned. Therein, the fair-complexioned despise the ill-complexioned. Due to their conceit and contempt, that savory earth vanishes. A soil-scum appears. Then, in the same way, that too vanishes. A creeping plant appears. In the same way, that too vanishes. Self-growing rice appears—without bran or husk, pure, fragrant, with rice grains as its fruit. Then vessels appear for them. They place the rice in a vessel, set it on a stone slab, and a tongue of flame arises by itself and cooks it. It becomes cooked rice like jasmine flowers, needing no soup or curry. Whatever taste they wish to eat, it has that very taste. As they consume this coarse food, from then on, urine and feces are produced. Then, for its discharge, orifices break forth. The male state appears for the male, and the female state for the female. Thereupon a woman gazes intently at a man, and a man at a woman. Because of their intent gazing, a burning of passion arises. Then they engage in sexual intercourse. On account of practicing this wrong thing, being censured and harassed by the wise, they build houses to conceal it.

တေ [Pg.78] အဂါရံ အဇ္ဈာဝသမာနာ အနုက္ကမေန အညတရဿ အလသဇာတိကဿ သတ္တဿ ဒိဋ္ဌာနုဂတိံ အာပဇ္ဇန္တာ သန္နိဓိံ ကရောန္တိ. တတော ပဘုတိ ကဏောပိ ထုသောပိ တဏ္ဍုလံ ပရိယောနဒ္ဓန္တိ, လာယိတဋ္ဌာနမ္ပိ နပ္ပဋိဝိရူဟတိ. တေ သန္နိပတိတွာ အနုဋ္ဌုနန္တိ ‘‘ပါပကာ ဝတ ဘော ဓမ္မာ သတ္တေသု ပါတုဘူတာ, မယံ ပုဗ္ဗေ မနောမယာ အဟုမှာ’’တိ. အဂ္ဂညသုတ္တေ ဝုတ္တနယေန ဝိတ္ထရေတဗ္ဗံ. တတော မရိယာဒံ ဌပေန္တိ. အထညတရော သတ္တော အညဿ ဘာဂံ အဒိန္နံ အာဒိယတိ. တံ ဒွိက္ခတ္တုံ ပရိဘာသိတွာ တတိယဝါရေ လေဍ္ဍုဒဏ္ဍေဟိ ပဟရန္တိ. တေ ဧဝံ အဒိန္နာဒါနကလဟမုသာဝါဒဒဏ္ဍဒါနေသု ဥပ္ပန္နေသု သန္နိပတိတွာ စိန္တယန္တိ, ‘‘ယံနူန မယံ ဧကံ သတ္တံ သမ္မန္နေယျာမ, ယော နော သမ္မာ ခိယိတဗ္ဗံ ခိယေယျ, ဂရဟိတဗ္ဗံ ဂရဟေယျ, ပဗ္ဗာဇေတဗ္ဗံ ပဗ္ဗာဇေယျ, မယံ ပနဿ သာလီနံ ဘာဂံ အနုပဒဿာမာ’’တိ. ဧဝံ ကတသန္နိဋ္ဌာနေသု ပန သတ္တေသု ဣမသ္မိံ တာဝ ကပ္ပေ အယမေဝ ဘဂဝါ ဗောဓိသတ္တဘူတော တေန သမယေန တေသု သတ္တေသု အဘိရူပတရော စ ဒဿနီယတရော စ မဟေသက္ခတရော စ ဗုဒ္ဓိသမ္ပန္နော ပဋိဗလော နိဂ္ဂဟပဂ္ဂဟံ ကာတုံ တေ တံ ဥပသင်္ကမိတွာ ယာစိတွာ သမ္မနိံသု. သော တေန မဟာဇနေန သမ္မတောတိပိ မဟာသမ္မတော, ခေတ္တာနံ အဓိပတီတိ ခတ္တိယော, ဓမ္မေန သမေန ပရေသံ ရဉ္ဇေတီတိ ရာဇာတိ, တီဟိ နာမေဟိ ပညာယိတ္ထ. ယဉှိ လောကေ အစ္ဆရိယံ ဌာနံ ဗောဓိသတ္တောဝ တတ္ထ အာဒိ ပုရိသောတိ ဧဝံ ဗောဓိသတ္တံ အာဒိံ ကတွာ ခတ္တိယမဏ္ဍလေ သဏ္ဌိတေ အနုပုဗ္ဗေန ဗြာဟ္မဏာဒယောပိ ဝဏ္ဏာ သဏ္ဌဟိံသု. ဧဝံ စန္ဒိမသူရိယပါတု ဘာဝတော ယာဝ ပုန ကပ္ပဝိနာသကမဟာမေဃော, ဣဒံ ဝိဝဋ္ဋဋ္ဌာယီ နာမ စတုတ္ထမသင်္ချေယျံ နာမ. တေနေတံ ဝုစ္စတိ မေဃော ဇာလပရိစ္ဆိန္နော သံဝဋ္ဋောတိ ဇာလာ မေဃပရိစ္ဆိန္နော သံဝဋ္ဋဋ္ဌာယီတိ ဝုစ္စတိ. မေဃာ သူရိယပရိစ္ဆိန္နော ဝိဝဋ္ဋောတိ ဝုစ္စတိ. သူရိယာ မေဃပရိစ္ဆိန္နော ဝိဝဋ္ဋဋ္ဌာယီတိ ဝုစ္စတိ. စတ္တာရိ ဣမာနိ ကပ္ပာနိ မဟာကပ္ပောတိ ဝုစ္စတိ. ဝိဝဋ္ဋဋ္ဌာယိကပ္ပေယေဝ ဥပ္ပဇ္ဇန္တိ ဗုဒ္ဓါဒယောတိ. တထာ ဟိ ဣမသ္မိံယေဝ ဝိဝဋ္ဋဋ္ဌာယိအသင်္ချယျကပ္ပေ ဗုဒ္ဓပစ္စေက ဗုဒ္ဓသာဝကစက္ကဝတ္တိနော ဥပ္ပဇ္ဇန္တိ, န တီသု အသင်္ချေယျကပ္ပေသု. တဉ္စ ခေါ အသုညကပ္ပေယေဝ, န သုညကပ္ပေ. တတ္ထ ဗုဒ္ဓပစ္စေကဗုဒ္ဓသာဝကစက္ကဝတ္တီဟိ ပုညဝန္တပုဂ္ဂလေဟိ အသုညတ္တာ အသုညကပ္ပော နာမ. တဗ္ဗိဂမေန သုညကပ္ပော ဝေဒိတဗ္ဗော. တေသုပိ အသုညကပ္ပော ပဉ္စဝိဓော ဟောတိ သာရကပ္ပော[Pg.79], မဏ္ဍကပ္ပော, ဝရကပ္ပော, သာရမဏ္ဍကပ္ပော, ဘဒ္ဒကပ္ပောတိ, တေသု ယသ္မိံ ကပ္ပေ ဧကောဝ ဗုဒ္ဓေါ ဥပ္ပဇ္ဇတိ, သော သာရကပ္ပော နာမ. ယသ္မိံ ကပ္ပေ ဒွေ ဗုဒ္ဓါ ဥပ္ပဇ္ဇန္တိ, သော မဏ္ဍကပ္ပော နာမ. ယသ္မိံ ကပ္ပေ တယော ဥပ္ပဇ္ဇန္တိ, သော ဝရကပ္ပော နာမ. ယသ္မိံ ကပ္ပေ စတ္တာရော ဗုဒ္ဓါ ဥပ္ပဇ္ဇန္တိ, သော သာရမဏ္ဍကပ္ပော နာမ. ယသ္မိံ ကပ္ပေ ပဉ္စ ဗုဒ္ဓါ ဥပ္ပဇ္ဇန္တိ, သော ဘဒ္ဒကပ္ပောနာမ. ဣမာနိ ပဉ္စကပ္ပာနိယေဝ သဟေဝ သမောဓာနေတွာ ဇာတတ္တကီသောတတ္တကိယာ နိဒါနေ.

Dwelling in homes, they gradually began to imitate the ways of a certain lazy creature and started making stores. From then on, even husks and chaff covered the rice grains, and the reaped area did not grow again. Gathering together, they lamented, 'Alas, evil things have appeared among beings! Before, we were mind-made.' This should be elaborated in the way stated in the Aggañña Sutta. Then they established boundaries. Then one being took another's share without being given it. Having rebuked him twice, on the third occasion they struck him with clods and sticks. When theft, quarrels, false speech, and the giving of punishment arose, they gathered and deliberated: 'What if we were to appoint one being among us—someone who would rightly reprove what should be reproved, rebuke what should be rebuked, and banish those who should be banished? We, for our part, will give him a share of the rice.' When the beings had thus decided, at that time in this very aeon, the Blessed One, then a Bodhisatta, was the most handsome, the most pleasing to behold, the most influential, endowed with wisdom, and capable of censure and commendation. They approached him, requested him, and appointed him. He was known by three names: Mahāsammata, because he was chosen by that great multitude; Khattiya, because he was lord of the fields; and Rājā, because he pleased others by means of the Dhamma and by fairness. Indeed, in the world, wherever there is an extraordinary state, the Bodhisatta is the first person there. Thus, with the Bodhisatta as the first, the Khattiya circle was established, and gradually the other classes, such as the brahmins, also became established. From the appearance of the sun and moon up to the great cloud that destroys the aeon, this is called the fourth incalculable aeon, the Vivaṭṭaṭṭhāyī. Therefore it is said: the cloud bounded by flame is called Saṃvaṭṭa; the flame bounded by cloud is called Saṃvaṭṭaṭṭhāyī; the cloud bounded by the sun is called Vivaṭṭa; the sun bounded by the cloud is called Vivaṭṭaṭṭhāyī. These four aeons are called a 'great aeon'. Only in the Vivaṭṭaṭṭhāyī aeon do Buddhas, Paccekabuddhas, disciples, and wheel-turning monarchs arise, not in the other three incalculable aeons. Moreover, this occurs only in non-empty aeons, not in empty aeons. A 'non-empty aeon' is so called because it is not devoid of Buddhas, Paccekabuddhas, disciples, wheel-turning monarchs, and virtuous individuals. By contrast, an 'empty aeon' should be understood as one lacking these. Non-empty aeons are of five kinds: Sārakappa, the aeon with essence; Maṇḍakappa, the adorned aeon; Varakappa, the excellent aeon; Sāramaṇḍakappa, the aeon with essence and adornment; and Bhaddakappa, the auspicious aeon. In these, the aeon where only one Buddha arises is called Sārakappa. Where two Buddhas arise, it is Maṇḍakappa. Where three arise, it is Varakappa. Where four arise, it is Sāramaṇḍakappa. Where five arise, it is Bhaddakappa. These five aeons are thus combined in the introduction to the Jātaka commentary.

‘‘နန္ဒော သုနန္ဒော ပထဝီ, မဏ္ဍော ဓရဏီ သာဂရော;

ပုဏ္ဍရီကော ဣမေ သတ္တ, အသင်္ချေယျာ ပကာသိတာ.

Nanda, Sunanda, Pathavī, Maṇḍa, Dharaṇī, Sāgara, Puṇḍarīka—these seven incalculable aeons are declared.

ပဉ္စ ဗုဒ္ဓသဟဿာနိ, ဟောန္တိ နန္ဒေ အသင်္ချေယျေ;

နဝ ဗုဒ္ဓသဟဿာနိ, သုနန္ဒမှိ အသင်္ချေယျေ.

Five thousand Buddhas were in the incalculable aeon of Nanda; nine thousand Buddhas were in the incalculable aeon of Sunanda.

ဒသ ဗုဒ္ဓသဟဿာနိ, ပထဝိမှိ အသင်္ချေယျေ;

ဧကာဒသ သဟဿာနိ, တမှိ မဏ္ဍေ အသင်္ချေယျေ.

Ten thousand Buddhas were in the incalculable aeon of Pathavī; eleven thousand were in the incalculable aeon of Maṇḍa.

ဝီသတိ ဗုဒ္ဓသဟဿာနိ, ဓရဏိမှိ အသင်္ချေယျေ;

တိံသ ဗုဒ္ဓသဟဿာနိ, သာဂရမှိ အသင်္ချေယျေ.

Twenty thousand Buddhas were in the incalculable aeon of Dharaṇī; thirty thousand Buddhas were in the incalculable aeon of Sāgara.

စတ္တာလီသ သဟဿာနိ, ပုဏ္ဍရီကေ အသင်္ချေယျေ;

အသင်္ချေယျေသု သတ္တသု, ဧတ္တကာတိ ပဝုစ္စတိ.

Forty thousand were in the incalculable aeon of Puṇḍarīka; so many are declared in these seven incalculable aeons.

ဧကံသတသဟဿာနိ, ဝီသတိ စ သဟဿဉ္စ;

သေသာ ပဉ္စသဟဿာနိ, သဗ္ဗဗုဒ္ဓေဟိ မဏ္ဍိတာ’’တိ.

One hundred thousand, and twenty thousand, and five thousand more, all adorned by Buddhas.

ဝုတ္တံ. အပရမ္ပိ ဝုတ္တံ.

Thus it was said. And further it was said.

‘‘ဘဒ္ဒေါ သဗ္ဗဖုလ္လော, သဗ္ဗရတနော ဥသဘက္ခန္ဓော;

မာနိတဘဒ္ဒေါ စ ပဒုမော, ဥသဘက္ခန္တုတ္တမေဝ စ;

သဗ္ဗဘာသော အသင်္ချေယျော, နဝမောတိ ပဝုစ္စတိ.

Bhadda, Sabbaphulla, Sabbaratana, Usabhakkhandha, Mānitabhadda, Paduma, Usabha, Khantuttama, and Sabbabhāsa—these nine incalculable aeons are declared.

ပဏ္ဏာသ ဗုဒ္ဓသဟဿာနိ, သဗ္ဗဘဒ္ဒေ အသင်္ချေယျေ;

သဋ္ဌိ ဗုဒ္ဓသဟဿာနိ, သဗ္ဗဖုလ္လေ အသင်္ချေယျေ.

Fifty thousand Buddhas were in the incalculable aeon of Sabbabhadda; sixty thousand Buddhas were in the incalculable aeon of Sabbaphulla.

သတ္တတိ ဗုဒ္ဓသဟဿာနိ, သဗ္ဗရတနေ အသင်္ချေယျေ;

အသီတိ ဗုဒ္ဓသဟဿာနိ, ဥသဘက္ခန္ဓေ အသင်္ချေယျေ.

Seventy thousand Buddhas were in the incalculable aeon of Sabbaratana; eighty thousand Buddhas were in the incalculable aeon of Usabhakkhandha.

နဝုတိ ဗုဒ္ဓသဟဿာနိ, မာနိတဘဒ္ဒေ အသင်္ချေယျေ;

ဝီသတိ ဗုဒ္ဓသဟဿာနိ, ပဒုမမှိ အသင်္ချေယျေ.

Ninety thousand Buddhas were in the incalculable aeon of Mānitabhadda; twenty thousand Buddhas were in the incalculable aeon of Paduma.

ဒသ [Pg.80] ဗုဒ္ဓသဟဿာနိ ဥသဘမှိ အသင်္ချေယျေ;

ပဉ္စ ဗုဒ္ဓသဟဿာနိ, ခန္တုတ္တမေ အသင်္ချေယျေ.

Ten thousand Buddhas were in the incalculable aeon of Usabha; five thousand Buddhas were in the incalculable aeon of Khantuttama.

ဒွေ စ ဗုဒ္ဓသဟဿာနိ, သဗ္ဗဘာသေ အသင်္ချေယျေ;

အင်္ချေယေ နဝသ္မိံ, ဧတ္တကာတိ ပဝုစ္စတိ.

Two thousand Buddhas were in the incalculable aeon of Sabbabhāsa; this is the total number declared in these nine incalculable aeons.

တီဏိ သတသဟဿာနိ, သတ္တာသီတိသဟဿဉ္စ;

ဂဏနာနဉ္စ ဗုဒ္ဓါနံ, သဗ္ဗဗုဒ္ဓေဟိ မဏ္ဍိတာ’’တိ.

Three hundred thousand and eighty-seven thousand is the count of Buddhas, adorned by all the Buddhas.

တေ သဗ္ဗေပိ သမ္မာသမ္ဗုဒ္ဓေ ယာဝ အရိမေတ္တေယျာ သမောဓာနေတွာ

Having summed up all those Perfectly Self-Enlightened Buddhas up to Ariya Metteyya:

‘‘သမ္ဗုဒ္ဓေ အဋ္ဌဝီသဉ္စ, ဒွါဒသဉ္စ သဟဿကေ;

ပဉ္စသတသဟဿာနိ, နမာမိ သိရသာ မဟံ;

တေသံ ဓမ္မဉ္စ သံဃဉ္စ, အာဒရေန နမာမဟံ.

To the Perfectly Self-Enlightened Ones—twenty-eight, and twelve thousand, and five hundred thousand—I bow my head. Their Dhamma and Sangha, I respectfully revere.

နမက္ကာရာနုဘာဝေန, ဟိတွာ သဗ္ဗေ ဥပဒ္ဒဝေ;

အနေကအန္တရာယာပိ, ဝိနဿန္တု အသေသတော’’တိ.

By the power of this homage, having abandoned all dangers, may even numerous obstacles be utterly destroyed.

နမဿနဂါထာ ပဝတ္တာ သာ ဦနသင်္ချာဝသေနေဝ ကတာဝ ဘဝိတဗ္ဗံ, တထာ ဟိ အမှာကံ ဘဂဝါ ပေါရာဏဗြဟ္မဒေဝဗုဒ္ဓံ အာဒိံ ကတွာ ယာဝ ပေါရာဏသကျဂေါတမာ မနသာဝ စိန္တေန္တဿ သတ္တအသင်္ချေယျာနိ ဝီတိဝတ္တာနိ ပေါရာဏသကျဂေါတမဗုဒ္ဓံ အာဒိံ ကတွာ ယာဝ မဇ္ဈိမဒီပင်္ကရာ ဝါစာမတ္တေန နဝ အသင်္ချေယျာနိ ဝီတိဝတ္တာနိ. မဇ္ဈိမဒီပင်္ကရတော ပဋ္ဌာယ ယာဝ ပဒုမုတ္တရဗုဒ္ဓါ ကာယင်္ဂဝါစင်္ဂဝသေန စတ္တာရိ အသင်္ချေယျာနိ ဝီတိဝတ္တာနိ. ပဒုမုတ္တရဗုဒ္ဓတော ယာဝ ကကုသန္ဓာ ဧကမသင်္ချေယျံ ဝီတိဝတ္တံ. ဧဝမိမေသု ဝီသတိအသင်္ချေယျေသု ဗြဟ္မဒေဝပေါရာဏသကျဂေါတမဗုဒ္ဓါနမန္တရေ သတ္တ အသင်္ချေယျေ သဗ္ဗံ သမ္ပိဏ္ဍေတွာ ဧကသတသဟဿဉ္စ ဝီသတိ သဟဿဉ္စ ပဉ္စသဟဿာနိ စ ဟောန္တိ. ပေါရာဏသကျဂေါတမမဇ္ဈိမဒီပင်္ကရာနမန္တရေ နဝ အသင်္ချေယျေ သဗ္ဗံ သမ္ပိဏ္ဍေတွာ တီဏိသတသဟဿာနိ သတ္တာသီတိသဟဿာနိ စ ဟောန္တိ. မဇ္ဈိမဒီပင်္ကရတော ယာဝ မေတ္တေယျာ အဋ္ဌဝီသာတိ သဗ္ဗံ သမောဓာနေတွာ အဋ္ဌဝီသဉ္စ ဒွါဒသသဟဿဉ္စ ပဉ္စသတသဟဿာနိ စ ဟောန္တိ တသ္မာ ဦနသင်္ချာတိ ဝေဒိတဗ္ဗာ. ပရိပုဏ္ဏသင်္ချာဝသေန ဣစ္ဆမာနေဟိ စိန္တေတဗ္ဗာဝ. ဧသာ စ သင်္ချာဝိစာရဏာ နိဒါနေ ဝုတ္တာဝ.

The verses of homage that have been recited must have been made with a reduced count. For, with regard to our Blessed One, starting from the ancient Brahmadeva Buddha up to the ancient Sakyagotama Buddha, seven incalculable aeons passed merely by contemplating in the mind. From the ancient Sakyagotama Buddha up to the middle Dīpaṅkara, nine incalculable aeons passed by mere utterance. From the middle Dīpaṅkara up to the Padumuttara Buddha, four incalculable aeons passed through bodily and verbal actions. From the Padumuttara Buddha up to Kakusandha, one incalculable aeon passed. Thus, in these twenty incalculable aeons, between the Brahmadeva and the ancient Sakyagotama Buddhas, when all in the seven incalculable aeons are summed up, there are one hundred thousand, twenty thousand, and five thousand. Between the ancient Sakyagotama and the middle Dīpaṅkara, when all in the nine incalculable aeons are summed up, there are three hundred thousand and eighty-seven thousand. From the middle Dīpaṅkara up to Metteyya, there are twenty-eight. When all are summed together, there are twenty-eight, and twelve thousand, and five hundred thousand. Therefore, it should be understood as a reduced count. Those who desire a complete count should contemplate it accordingly. This analysis of numbers has already been stated in the introduction.

ဧဝံ ‘‘စိန္တိတံ သတ္တသင်္ချေယျံ, နဝသင်္ချေယျဝါစကံ;

ကာယဝါစာ စတုသင်္ချေယျံ, ဗုဒ္ဓတ္တံသမုပါဂမီ’’တိ.

Thus: 'Seven incalculable aeons were contemplated; nine incalculable aeons were uttered; four incalculable aeons were by body and speech; thus he attained Buddhahood.'

ဝုတ္တေသု [Pg.81] ဝီသတိအသင်္ချေယျေသု ပဝတ္တအသင်္ချေယျကပ္ပဝသေနေဝ ကတာ. အတ္ထတော ပန သာရကပ္ပမဏ္ဍကပ္ပဝရကပ္ပသာရမဏ္ဍကပ္ပဘဒ္ဒကပ္ပဝသေန ပဉ္စဝိဓာတိ ဝေဒိတဗ္ဗာ. ဣမာနိ ပဉ္စနာမာနိ ဗုဒ္ဓုပ္ပာဒကပ္ပေယေဝ လဗ္ဘန္တိ, အနုပ္ပန္နကပ္ပေ ပန သုညကပ္ပောတွေဝ နာမံ လဗ္ဘတိ တထာ ဟိ ကပ္ပသဏ္ဌဟနကာလေ သဗ္ဗပဌမံ မဟာဗောဓိပလ္လင်္ကဋ္ဌာနေယေဝ ပဒုမိနိဂဗ္ဘာ ဥပ္ပဇ္ဇတိ. သာ ယသ္မိံ ကာလေ ဧကော ဗုဒ္ဓေါ ဥပ္ပဇ္ဇိဿတိ, ဧကော ပဒုမိနိဂဗ္ဘော အဋ္ဌပရိက္ခာရေဟိ သဟ ဥပ္ပဇ္ဇတိ. တံ ဒိသွာ သုဒ္ဓါဝါသဗြဟ္မုနော နေမိတ္တပါဌကာ အရဟန္တော ဣမသ္မိံ ကပ္ပေ ဧကော ဗုဒ္ဓေါ ဥပ္ပဇ္ဇိဿတီတိ သဉ္ဇာတပီတိသောမနဿာ ဟုတွာ အဋ္ဌပရိက္ခာရေ ဂဟေတွာ ဗြဟ္မလောကေ ဌပေန္တိ ‘‘ယဒါ ဗုဒ္ဓေါ ဥပ္ပဇ္ဇိဿတိ, တဒါ ဒဿာမာ’’တိ. ဧဝံ ဒွေ တယော စတ္တာရော ပဉ္စ ဗုဒ္ဓါ ဥပ္ပဇ္ဇိဿန္တိ, တဒါ ဒွေ တီဏိ စတ္တာရိ ပဉ္စ ပဒုမိနိဂဗ္ဘာ အဋ္ဌပရိက္ခာရေဟိ သဟ ဥပ္ပဇ္ဇန္တိ. တဉ္စ ခေါ ဧကသ္မိံ ယေဝ နာဠေကေက ဗဒ္ဓါ ဟုတွာ ဥပ္ပဇ္ဇန္တိ. ဧဝံ ကပ္ပသဏ္ဌဟနကာလတော ပဋ္ဌာယေဝ ဣမာနိ ပဉ္စ နာမာနိ လဗ္ဘန္တီတိ ဝေဒိတဗ္ဗာနိ. ဧတ္တာဝတာ ဣမသ္မိံယေဝ ဝိဝဋ္ဋဋ္ဌာယီအသင်္ချေယျကပ္ပေ ဗုဒ္ဓါဒယော မဟေသက္ခာ ပုညဝန္တော စက္ကဝတ္တိရာဇာနော ဥပ္ပဇ္ဇန္တိ, တထာ အာယုကပ္ပန္တရကပ္ပာနိပိ. တတ္ထ အာယုကပ္ပော နာမ တေသံ တေသံ သတ္တာနံ အာယုပရိစ္ဆေဒေါ. အန္တရကပ္ပော နာမ တတ္ထ သတ္ထရောဂဒုဗ္ဘိက္ခာနံ အညတရသံဝဋ္ဋနေန ဗဟူသု ဝိနာသမုပဂတေသု အဝသိဋ္ဌသတ္တသန္တာ နပ္ပဝတ္တကုသလကမ္မာနုဘာဝေန ဒသဝဿတော ပဋ္ဌာယ အနုက္ကမေန အသင်္ချေယျာယုကပ္ပပ္ပမာဏေသု သတ္တေသု ပန အဓမ္မသမာဒါနဝသေန ကမေန ပရိဟာယိတွာ ဒသဝဿာယုကေသု ဇာတေသု ရောဂါဒီနမညတရသံဝဋ္ဋနေန သတ္တာနံ ဝိနာသပ္ပတ္တိ ယာဝ အယမေကော အန္တရကပ္ပော. ဧဝံ ပရိစ္ဆိန္နအန္တရကပ္ပဝသေန စတုသဋ္ဌိအန္တရကပ္ပော ဧကော အသင်္ချေယျကပ္ပော ဝီသတိ အန္တရကပ္ပပ္ပမာဏောတိ အပရေ ဝဒန္တိ. ဣမာနိ စတ္တာရိ အသင်္ချေယျကပ္ပာနိ ဧကော မဟာကပ္ပော နာမ. ဧဝံ တေဇော သံဝဋ္ဋဝသေန တာဝ မဟာကပ္ပာနံ အန္တရံ အဂ္ဂိနာဝ ဝိနဿတိ. ယသ္မိံ ပန သမယေ ကပ္ပော ဥဒကေန နဿတိ, တဒါ အာဒိတောဝ ကပ္ပဝိနာသကမဟာမေဃော ဝုဋ္ဌဟိတွာတိ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝိတ္ထာရေတဗ္ဗံ အယံ ပန ဝိသေသော ယထာ တတ္ထ ဒုတိယသူရိယော, ဧဝမိဓပိ ကပ္ပဝိနာသကော ခါရုဒကမဟာမေဃော ဝုဋ္ဌာတိ သော အာဒိတော သုခုမံ ဝဿန္တော အနုက္ကမေန မဟာဓာရာဟိ ကောဋိသတသဟဿစက္ကဝါဠံ [Pg.82] ပူရေန္တော ဝဿတိ. ခါရုဒကေန ဖုဋ္ဌဖုဋ္ဌာ ပထဝီပဗ္ဗတာဒယော ဝိလီယန္တိ တံ ဥဒကံ ဝါတေန သမန္တတော ဓာရိတံ ပထဝိတော ယာဝ ပရိတ္တာဘာ အပ္ပမာဏာဘာ အာဘဿရာတိ တယောပိ ဒုတိယဇ္ဈာနဘူမိ ဥဒကံ ဂဏှာတိ. တတ္ထ တယောပိ ဗြဟ္မလောကေ ဝိလီယာပေတွာ သုဘ ကိဏှေ အာဟစ္စ တိဋ္ဌတိ ယာဝ အဏုမတ္တံ သင်္ခါရဂတံ အတ္ထိ, တာဝ န ဝူပသမတိ. ဥဒကာနုဂတံ ပန သဗ္ဗသင်္ခါရဂတံ အဘိဘဝိတွာ သဟသာ ဝူပသမတိ အန္တရဓာနံ ဂစ္ဆတိ, ဟေဋ္ဌာ အာကာသေန သဟ ဥပရိ အာကာသော ဧကော ဟောတိ မဟန္ဓကာရောတိ သဗ္ဗံ ဝုတ္တသဒိသမေဝ. ကေဝလံ ပနိဓ ဩတိဏ္ဏောတိဏ္ဏေ ဥဒကေ အာဘဿရဗြဟ္မလောကံ အာဒိံ ကတွာ လောကပါတုဘာဝေါ ဝေဒိတဗ္ဗော. သုဘကိဏှတော စဝိတွာ အာဘဿရဋ္ဌာနာဒီသု သတ္တာ နိဗ္ဗတ္တန္တိ ဧတ္ထာပိ ကပ္ပဝိနာသကမဟာမေဃတော ယာဝ ကပ္ပဝိနာသကဥဒကပရိစ္ဆေဒေါ သံဝဋ္ဋော နာမ ပဌမမသင်္ချေယျကပ္ပော နာမာတိ စတ္တာရိအသင်္ချေယျကပ္ပာနိ ဝုတ္တသဒိသာနိ ဧဝံ သတ္တ မဟာကပ္ပာနိ သတ္တက္ခတ္တုံ အဂ္ဂိနာ ဝိလီယိတွာ အဋ္ဌမေ မဟာကပ္ပေ ဥဒကေနပိ ဝိနာသော စ သဏ္ဌဟနဉ္စ ဝေဒိတဗ္ဗံ, ဧဝံ သတ္တသတ္တမဟာကပ္ပော သတ္တသတ္တဝါရံ အဂ္ဂိနာ ဝိလီယိတွာ အဋ္ဌမေ အဋ္ဌမေ ဝါရေ အာပေန ဝိလီယိတွာ အနုက္ကမေန တေသဋ္ဌိမဟာကပ္ပာနိ ပရိပုဏ္ဏာနိ တဒါ အာပဝါရံ ပဋိဗာဟိတွာ စတုသဋ္ဌိမေ မဟာကပ္ပေ ဝါတေန ဝိနဿတိ တဒါ အာဒိတော ကပ္ပဝိနာသကမဟာဝါတော ဝုဋ္ဌဟိတွာတိ သဗ္ဗံ ပုဗ္ဗေ ဝုတ္တနယမေဝ. အယံ ပန ဝိသေသော ယထာ အဂ္ဂိနာ ဝိနာသကပ္ပေ ဒုတိယသူရိယော, ဧဝမိဓာပိ ကပ္ပဝိနာသနတ္ထံ ဝါတော သမုဋ္ဌာတိ သော ပဌမံ သုခုမရဇံ ဥဋ္ဌာပေတိ, တတော ထူလရဇံ သဏှရဇံ သုခုမဝါလိကံ သက္ခရပါသာဏာဒယောတိ ယာဝ ကူဋာဂါရမတ္တေ ပါသာဏေပိ ဝိသမဋ္ဌာနေ ဌိတမဟာရုက္ခေစ ဥဋ္ဌာပေတိ, တေ ပထဝိတော နဘမုဂ္ဂတာ န ပုန ပတန္တိ, တတ္ထေဝ စုဏ္ဏဝိစုဏ္ဏာ ဟုတွာ အဘာဝံ ဂစ္ဆန္တိ. ယထာနုက္ကမေန ဟေဋ္ဌာ မဟာပထဝိယာ ဝါတော သမုဋ္ဌဟိတွာ ပထဝိံ ပရိဝတ္တေတွာ ဥဒ္ဓံမူလံ ကတွာ အာကာသေ ခိပတိ ယောဇနသတပ္ပမာဏာပိ ပထဝိပ္ပဒေသာ ဒွိယောဇနတိယောဇနစတုယောဇနပဉ္စယောဇနဆယောဇနသတ္တယောဇနပ္ပမာဏာပိ ဘိဇ္ဇိတွာ တေ ဝေဂက္ခိတ္တာ အာကာသေယေဝ စုဏ္ဏဝိစုဏ္ဏာ ဟုတွာ အဘာဝံ ဂစ္ဆန္တိ စက္ကဝါဠပဗ္ဗတမ္ပိ ဝါတော ဥက္ခိပိတွာ အာကာသေ ခိပတိ တေ အညမညံ ဃဋ္ဋယန္တာ စုဏ္ဏဝိစုဏ္ဏာ [Pg.83] ဟုတွာ ဝိနဿန္တိ ဧတေနေဝ ဘူမဋ္ဌကဝိမာနာနိ အာကာသဋ္ဌကဝိမာနာနိ စ ဝိနာသေန္တော ဆကာမာဝစရဒေဝလောကေ နာသေတွာ ကောဋိသတသဟဿစက္ကဝါဠာနိ ဝိနာသေတိ. တတ္ထ စက္ကဝါဠာ စက္ကဝါဠေဟိ, ဟိမဝန္တာ ဟိမဝန္တေဟိ, သိနေရူ သိနေရူဟိ အညမညံ သမာဂန္တွာ စုဏ္ဏဝိစုဏ္ဏာ ဟုတွာ ဝိနဿန္တိ. ပထဝိတော ယာဝ ပရိတ္တသုဘာ, အပ္ပမာဏသုဘာ, သုဘဏိဏှာတိ တယောပိ တတိယဇ္ဈာနဘူမီ ဝါတော ဂဏှာတိ တတ္ထ တယောပိ ဗြဟ္မလောကေ ဝိနာသေတွာ ဝေဟပ္ဖလံ အာဟစ္စ အဋ္ဌာသိ. ဧဝံ သဗ္ဗံ သင်္ခါရဂတံ ဝိနာသေတွာ သယံ ဝိနဿတိ, ဟေဋ္ဌာ အာကာသေန သဟ ဥပရိ အာကာသော ဧကော ဟောတိ မဟန္ဓကာရောတိ သဗ္ဗံ ဝုတ္တသဒိသံ. ဣဓ ပန သုဘကိဏှဗြဟ္မလောကံ အာဒိံ ကတွာ လောကော ပါတုဘဝတိ. ဝေဟပ္ဖလတော စဝိတွာ သုဘကိဏှာဒီသု သတ္တာ နိဗ္ဗတ္တန္တိ, တတ္ထကပ္ပဝိနာ သကမဟာမေဃတော ယာဝ ကပ္ပဝိနာသကဝါတုပစ္ဆေဒေါ, ဣဒံ သံဝဋ္ဋော နာမ, ပဌမမသင်္ချေယျံ နာမာတိ စတ္တာရိ အသင်္ချေယျကပ္ပာနိ ဧကော မဟာကပ္ပော နာမာတိ သဗ္ဗံ တေဇောသံဝဋ္ဋေ ဝုတ္တနယမေဝ.

The twenty incalculable aeons that have been mentioned are reckoned by way of the incalculable aeon of evolution. In terms of their substance, however, they should be understood as fivefold: the Sārakappa (Essence Aeon), Maṇḍakappa (Quintessence Aeon), Varakappa (Auspicious Aeon), Sāramaṇḍakappa (Essence-Quintessence Aeon), and Bhaddakappa (Fortunate Aeon). These five names are found only in aeons where a Buddha arises; in an aeon where no Buddha arises, it is just called a 'void aeon.' For at the time of the aeon's formation, a lotus-bud first appears at the site of the great Bodhi-tree's throne. When one Buddha is to arise in that aeon, one lotus-bud appears together with the eight requisites. Seeing this, the arahants among the Suddhāvāsa brahmās, who are readers of signs, become filled with joy and delight. Taking the eight requisites, they place them in the brahma-world, thinking: 'When the Buddha arises, we will give these to him.' Similarly, when two, three, four, or five Buddhas are to arise, then two, three, four, or five lotus-buds appear together with the eight requisites. And they arise bound together on a single stalk. Thus, it should be understood that from the time of the aeon's formation, these five names are found. Furthermore, it is in this very incalculable aeon of expansion-and-continuance that beings of great power—Buddhas and others, meritorious wheel-turning monarchs—arise, and so too do the lifespan-aeon and the in-between-aeon. Here, the lifespan-aeon is the determination of the lifespan of those beings. The in-between-aeon is when, after many have perished through one of the destructions by the sword, disease, or famine, the lineage of the remaining beings, through the power of their unwholesome karma, gradually declines from an incalculable lifespan until they are born with a lifespan of ten years; the perishing of beings through one of the destructions by disease and so on is one in-between-aeon. Thus, in terms of defined in-between-aeons, sixty-four in-between-aeons make one incalculable aeon; but others say it is a period of twenty in-between-aeons. Four such incalculable aeons are called one great aeon. Thus, by way of destruction by fire, the interval of great aeons is destroyed by fire. But when the time comes for the aeon to be destroyed by water, a great world-destroying cloud arises at the outset, which should be elaborated as stated before. This, however, is the difference: just as a second sun appears there, so here a great world-destroying cloud of caustic water arises. At first it rains gently, then with progressively larger drops it rains, filling a hundred thousand koṭis of world-systems. The earth, mountains, and so on, wherever they are touched by the caustic water, dissolve. That water, held up on all sides by wind, rises from the earth up to the three second jhana-planes: the Parittābhā, Appamāṇābhā, and Ābhassarā. Having dissolved these three brahma-worlds, it stops at the Subhakiṇha plane. It does not subside so long as even a minute amount of conditioned phenomena exists. But having overwhelmed all conditioned phenomena, the water suddenly subsides and vanishes. The space below becomes one with the space above, and there is a great darkness. All this is just as was said before. Here, however, the reappearance of the world should be understood as beginning from the Ābhassara brahma-world downwards as the waters recede. Beings who pass away from the Subhakiṇha plane are reborn in the Ābhassara and other planes. Here too, the period from the world-destroying great cloud until the end of the world-destroying water is called the 'dissolution,' which is the first incalculable aeon. The four incalculable aeons are as stated before. Thus, for seven great aeons, it is destroyed by fire seven times, and on the eighth great aeon, it is destroyed by water. In this way, after seven cycles of seven destructions by fire, on the eighth occasion each time it is destroyed by water. In sequence, when sixty-three great aeons are completed, the turn for water having passed, in the sixty-fourth great aeon it is destroyed by wind. At that time, a great world-destroying wind arises at the outset. All is as stated before. This, however, is the difference: just as in the destruction by fire a second sun appears, so here a wind arises to destroy the aeon. First, it raises fine dust, then coarse dust, fine sand, gravel, stones, and so on, up to rocks the size of gabled mansions and great trees standing on uneven ground. Having risen from the earth into the sky, they do not fall back but are pulverized there and vanish. In sequence, a wind arises from beneath the great earth, turns the earth over, and hurls it upside down into the sky. Tracts of land a hundred yojanas in size, and those two, three, four, five, six, or seven yojanas in size, are broken up, and being flung by the force of the wind, they are pulverized in the sky and vanish. The wind also lifts up the Cakkavāḷa mountain range and hurls it into the sky, where the mountains collide with one another and are pulverized and destroyed. In this way, destroying the celestial mansions on earth and in the sky, it annihilates the six sense-sphere deva-worlds and a hundred thousand koṭis of world-systems. There, world-systems collide with world-systems, Himavantā mountains with Himavantā mountains, Sinerus with Sinerus, and coming together they are pulverized and destroyed. The wind rises from the earth up to the three third jhana-planes: the Parittasubhā, Appamāṇasubhā, and Subhakiṇhā. Having destroyed these three brahma-worlds, it stops at the Vehapphala plane. Having thus destroyed all conditioned phenomena, it itself is destroyed. The space below becomes one with the space above, and there is a great darkness. All this is just as was said before. Here, however, the world reappears beginning from the Subhakiṇha brahma-world. Beings who pass away from the Vehapphala plane are reborn in the Subhakiṇha and other planes. There, the period from the world-destroying great wind until the cessation of the world-destroying wind is called the 'dissolution,' which is the first incalculable aeon. That four incalculable aeons make one great aeon—all this is just as was stated in the section on destruction by fire.

ဝုတ္တမ္ပိ စေတံ.

And this has been said:

‘‘သတ္တ သတ္တ ဂ္ဂိနာ ဝါရာ, အဋ္ဌမေ အဋ္ဌမေ ဒကာ;

စတုသဋ္ဌိ ယဒါ ပုဏ္ဏာ, ဧကော ဝါယုဝရော သိယာ.

Seven are the turns of destruction by fire, and on each eighth turn, by water; when sixty-four are thus complete, there is one supreme destruction by wind.

အဂ္ဂိနာ’ဘဿရာ ဟေဋ္ဌာ, အာပေန သုဘကိဏှတော;

ဝေဟပ္ဖလတော ဝါတေန, ဧဝံ လောကော ဝိနဿတီ’’တိ.

By fire, all below the Ābhassarā plane is destroyed; by water, all below the Subhakiṇha; by wind, all below the Vehapphala—thus the world is destroyed.

တသ္မာ တိဏ္ဏမ္ပိ ပဌမဇ္ဈာနတလာနံ ဧကကပ္ပေပိ အဝိနာသာဘာဝတော သကလကပ္ပေ တေသံ သမ္ဘဝေါ နတ္ထီတိ အသင်္ချေယျ ကပ္ပဝသေန တေသံ အာယုပရိစ္ဆေဒေါ ဒဋ္ဌဗ္ဗော. ဒုတိယဇ္ဈာနတလတော ပဋ္ဌာယ ပန ပရိပုဏ္ဏမဟာကပ္ပဝသေန အာယုပရိစ္ဆေဒေါ ဒဋ္ဌဗ္ဗော, န အသင်္ချေယျကပ္ပဝသေန. ယဒိ ဒုတိယဇ္ဈာနတလတော ပဋ္ဌာယ ပရိပုဏ္ဏမဟာကပ္ပဝသေန အာယုပရိစ္ဆေဒေါ သိယာ, ကထံ အာဘဿရာဒီသု ဗြဟ္မူနံ အဋ္ဌမဟာကပ္ပာဒိဝသေန အာယု ပရိပုဏ္ဏံ သိယာ, တထာ ဟိ ပဌမဇ္ဈာနတလံ သတ္တသု ဝါရေသု အဂ္ဂိနာ ဝိနဿတိ. အဋ္ဌမေ ဝါရေ ယာဝ အာဘဿရာ ဥဒကေန ဝိနဿတိ ပုန သတ္တဝါရေသု အဂ္ဂိနာ ပဌမဇ္ဈာနတလံ, ပုန အဋ္ဌမေဝါရေ ဥဒကေန ဒုတိယဇ္ဈာနတလံ ဝိနဿတီတိ ဧဝံ အဋ္ဌမေ ဝါရေ အာပဝါရံ ပဋိဗာဟိတွာ ယာဝ သုဘကိဏှာ ဝါတေန ဝိနဿတိ ဧဝံ စတုသဋ္ဌိ ပရိပုဏ္ဏာ ဟောတီတိ သစ္စံ[Pg.84], ဟေဋ္ဌာဝိဝဋ္ဋဋ္ဌာယီ အသင်္ချေယျကပ္ပဝသေန ဧကော သတ္တ မဟာကပ္ပာနိ စာတိ အဋ္ဌ ကပ္ပာနိ အာဘဿရဗြဟ္မူနံ အာယုပ္ပမာဏံ ဟောတိ. စတုသဋ္ဌိကပ္ပေသုပိ ဝိဝဋ္ဋဋ္ဌာယီအသင်္ချေယျကပ္ပဝသေန ဧကော တေ သဋ္ဌိမဟာကပ္ပာနိ စာတိ စတုသဋ္ဌိကပ္ပာနိ သုဘကိဏှာနံ ဗြဟ္မူနံ အာယုပ္ပမာဏံ ဟောတိ တေန ဝုတ္တံ ပေါရာဏေဟိ.

Therefore, for all three first jhāna planes, since they are not exempt from destruction even within a single aeon, their existence throughout a whole aeon is impossible; hence, their lifespan should be understood as determined by way of an incalculable aeon. From the second jhāna plane onward, however, the lifespan should be reckoned in terms of full great aeons, not in terms of incalculable aeons. If the lifespan from the second jhāna plane onward were measured in full great aeons, how could the lifespan of the Brahmās in the Ābhassarā and other realms be complete, such as eight great aeons? For indeed, the first jhāna plane is destroyed by fire seven times, and on the eighth time, it is destroyed by water up to the Ābhassarā. Then again, the first jhāna plane is destroyed by fire seven times, and on the eighth time, the second jhāna plane is destroyed by water. Thus, on the eighth occasion, having warded off the water-turn, it is destroyed by wind up to the Subhakiṇhā. In this way, sixty-four are completed—this is true. For the Ābhassarā Brahmās, their lifespan is eight great aeons, consisting of one incalculable aeon of the lower evolving-and-remaining phase and seven great aeons. And for the Subhakiṇhā Brahmās, their lifespan is sixty-four great aeons, consisting of one incalculable aeon of the evolving-and-remaining phase and sixty-three great aeons, even within the sixty-four aeons. Thus it was said by the ancients.

သတ္တ သတ္တ’ဂ္ဂိနာ ဝါရာ, အဋ္ဌမေ အဋ္ဌမေ ဒကာ;

စတုသဋ္ဌိ ယဒါ ပုဏ္ဏာ, ဧကော ဝါယုဝရော သိယာ’တိ.

Seven are the turns by fire, and on each eighth turn, by water; when sixty-four are complete, there is one supreme destruction by wind.

ကေစိ ပန.

But some say:

‘‘အဂ္ဂိနာ’ဘဿရာ ဟေဋ္ဌာ, အာပေန သုဘကိဏှတော;

ဝေဟပ္ဖလတော ဝါတေန, ဧဝံ လောကော ဝိနဿတီ’’တိ.

"By fire, all below the Ābhassarā plane is destroyed; by water, all below the Subhakiṇha; by wind, all below the Vehapphala—thus the world is destroyed."

ဣမိဿာ ဂါထာယ ‘‘အာဘဿရာတိ’’စ ‘‘သုဘကိဏှတော’’တိ စ ‘‘ဝေဟပ္ဖလတော’’တိ စ အဘိဝိဓိဝသေန ဝုတ္တဘာဝဉ္စ သမတလဘာဝေပိ သေဋ္ဌဘူမိတ္တာ ပဋ္ဌာနဝသေန ဝုတ္တဘာဝဉ္စ အမညိတွာ သုဒ္ဓါဝါသဘူမီသု ဝိယ ဥပရူပရိဝသေန ဘူမိက္ကမောတိ မညိတွာ.

Without understanding that in this verse the terms "Ābhassara," "Subhakiṇha," and "Vehapphala" are stated in the sense of pervasion, and that they are mentioned in order starting from the superior planes even though they are on the same level, some mistakenly think that, like the Suddhāvāsa realms, there is a progression of realms one above the other.

‘‘ပဉ္စဘူမိ နဋ္ဌာ အဂ္ဂိ, အဋ္ဌ ဘူမိ နဋ္ဌာ ဒကာ;

နဝဘူမိ နဋ္ဌာ ဝါတာ, လောကနဋ္ဌာ တဒါ သိယုံ.

Five planes are destroyed by fire, eight planes are destroyed by water; nine planes are destroyed by wind—then the world is destroyed.

ပဌမေ အဂ္ဂိ ဒွတ္တိံသ, ဒုတိယေ အာဒိ သောဠသ;

ဒုတိယဘူမေ မဇ္ဈေ အဋ္ဌမံ, တံ ဆပ္ပညာသ ဝါရကံ.

In the first, fire destroys thirty-two; in the second, sixteen at the start; in the middle of the second plane, the eighth; that is fifty-six times.

အာဘဿရမှိ စတုတ္ထံ, ပရိတ္တသုဘမှိ ဒွေ ဇလံ;

အပ္ပမာဏသုဘံ ဧကဝါရံ, မတံ ဥဒကသတ္တမ’’န္တိ.

In the Ābhassara realm, the fourth; in the Parittasubha realm, twice by water; in the Appamāṇasubha realm, once—this is considered the seventh water destruction.

ဝဒန္တိ တေသံ ဝါဒေ အာဘဿရတော ဟေဋ္ဌာ ပဉ္စဘူမိ အဂ္ဂိနဋ္ဌာ, သုဘကိဏှတော ဟေဋ္ဌာ အဋ္ဌဘူမိ ဥဒကနဋ္ဌာတိ ဝဒန္တိ. သမတလဒီပနတ္ထံ သန္ဒေဟစ္ဆေဒနတ္ထံ ဧဝံ ဂဟိတာတိ ဧကဘဝပရိယောသာနံ သန္ဓာယ ပဋိသန္ဓိဘဝဉ္စာတိ အာဒိ ဝုတ္တန္တိ. ဣမိဿာပိ အတ္ထံ ဒုဂ္ဂဟိတေန ဂဟေတွာ ပဋိသန္ဓိဘဝင်္ဂဝသေန သဒိသဘာဝမေဝ သန္ဓာယ ဝုတ္တန္တိ ပရိကပ္ပေန္တိ သော အယုတ္တရူပေါ ဝိယ ဒိဿတိ အတိဝိယ မိစ္ဆာဂါဟော စ ဟောတိ အဂ္ဂညသုတ္တဝိသုဒ္ဓိမဂ္ဂါဒီဟိ ဝိရုဇ္ဈနတော သံဝဋ္ဋသီမာပိ ဝိရုဒ္ဓါ တတ္ထ ပဌမဇ္ဈာနတလံ ဥပါဒါယ အဂ္ဂိနာ, ဒုတိယဇ္ဈာနတလံ ဥပါဒါယ ဥဒကေန, စတုတ္ထဇ္ဈာနတလံ ဥပါဒါယ ဝါတေန ဝိနဿတီတိ ဝုတ္တဝစနေနာပိ ဝိရုဇ္ဈတေဝ တသ္မာ [Pg.85] ‘‘အာဘဿရာ’’တိ စ ‘‘သုဘကိဏှတော’’တိ စ ‘‘ဝေဟပ္ဖလတော’’တိ စ ဧတ္ထာဘိဝိဓိဝသေန အတ္ထော ဂဟေတဗ္ဗော. အညထာ ‘‘ဥပရိ ပဗ္ဗတာ ဒေဝေါ ဝဿတီ’’တိ ဧတ္ထ ဝိယ အာဘဿရသုဘကိဏှဝေဟပ္ဖလာနံ တေန တေန သံဝဋ္ဋေန ဝိနာသောပိ န ဘဝေယျ. အယံ လောကဝိပတ္တိပရိစ္ဆေဒေါ. ဧဝံ ဗုဒ္ဓေါ စ ဒုလ္လဘော လောကေ တိ ဣမဿ အတ္ထော ဝုတ္တောယေဝ.

They say that in their view, below the Ābhassara realm there are five planes destroyed by fire, and below the Subhakiṇha realm there are eight planes destroyed by water. They say that this is stated for the purpose of illuminating the level ground and dispelling doubts, and that it is said referring to the end of one existence and the rebirth-linking existence, etc. However, having grasped this meaning wrongly, they imagine it as referring to a similar state in terms of rebirth-linking and life-continuum, but this appears inappropriate and is indeed an extreme wrong grasp, conflicting with the Aggañña Sutta, the Visuddhimagga, etc. Even the limit of dissolution also contradicts this, for it is said that beginning with the first jhāna plane, it is destroyed by fire; beginning with the second jhāna plane, it is destroyed by water; and beginning with the fourth jhāna plane, it is destroyed by wind. This statement also contradicts it. Therefore, the meaning of "Ābhassara," "Subhakiṇha," and "Vehapphala" should be taken here in the sense of pervasion. Otherwise, just as in the phrase "the deva rains above the mountain," there would be no destruction of the Ābhassara, Subhakiṇha, and Vehapphala realms by that respective dissolution. This is the delimitation of the world's destruction. Thus, the meaning of "a Buddha is rare in the world" has already been stated.

ဣတိ သာဂရဗုဒ္ဓိတ္ထေရဝိရစိတေ သီမဝိသောဓနေ

Thus, in the Sīmavisodhana composed by the Elder Sāgarabuddhi.

ကပ္ပဝိနာသကဏ္ဍော ဒုတိယော ပရိစ္ဆေဒေါ.

The Section on the Destruction of the Aeon, the Second Chapter.

၃. နိဗ္ဗာနကဏ္ဍော

3. The Chapter on Nibbāna

ဣဒါနိ ‘‘သဒ္ဓမ္မသဝနမ္ပိ စာတိ ဣမဿ သံဝဏ္ဏနာက္ကမော သမ္ပတ္တော တတ္ထ သဒ္ဓမ္မသဝနမ္ပိ စ လောကေ ဒုလ္လဘမေဝ တထာ ဟိ သဒ္ဓမ္မော နာမ တိဝိဓော ဟောတိ. ပရိယတ္တိသဒ္ဓမ္မော, ပဋိပတ္တိသဒ္ဓမ္မော, ပဋိဝေဓသဒ္ဓမ္မောတိ. တတ္ထ ပရိယတ္တိသဒ္ဓမ္မော နာမ တေပိဋကံ ဗုဒ္ဓဝစနံ. ပဋိပတ္တိသဒ္ဓမ္မော နာမ တေရသဓုတင်္ဂါနိ အသီတိ ခန္ဓကဝတ္တာဒယော အဘိသမာစာရဝတ္တာဒီနိ. ပဋိဝေဓသဒ္ဓမ္မော နာမ စတုသစ္စပ္ပဋိဝေဓော. တေသု ပရိယတ္တိသဒ္ဓမ္မော ဒွိန္နံ သဒ္ဓမ္မာနံ ပုဗ္ဗင်္ဂမောယေဝ ပဒဋ္ဌာနဉ္စ. ကသ္မာ တံမူလကတ္တာ တထာ ဟိ ပရိယတ္တိယာ အသတိ ပဋိဝေဓော နာမ နတ္ထိ. ပရိယတ္တိယာ အန္တရဟိတာယ ပဋိပတ္တိ, ပဋိပတ္တိယာ အန္တရဟိတာယ အဓိဂမော အန္တရဓာယတိ. ကိံ ကာရဏာ အယဉှိ ပရိယတ္တိ ပဋိပတ္တိယာ ပစ္စယော ဟောတိ. ပဋိပတ္တိအဓိဂမဿာပိ ပရိယတ္တိယေဝ ပမာဏံ. တတ္ထ ပဋိဝေဓော စ ပဋိပတ္တိ စ ဟောတိပိ နဟောတိပိ. ဧကသ္မိဉှိ ကာလေ ပဋိဝေဓဓရာ ဘိက္ခူ ဗဟူ ဟောန္တိ, ‘‘ဧသ ဘိက္ခု ပုထုဇ္ဇနော’’တိ အင်္ဂုလိံ ပဟရိတွာ ဒဿေတဗ္ဗော ဟောတိ. ဣမသ္မိံ ယေဝ ဒီပေ ဧကဝါရံ ပုထုဇ္ဇနဘိက္ခုနာမ နာဟောသိ. ပဋိပတ္တိပူရကာပိ ကဒါစိ ဗဟူ ဟောန္တိ ကဒါစိ အပ္ပာ. ဣတိ ပဋိဝေဓော စ ပဋိပတ္တိ စ ဟောတိပိ န ဟောတိပိ. သာသနဿ ဌိတိယာ ပန ပရိယတ္တိယေဝ ပမာဏံ ပဏ္ဍိတော ဟိ တေပိဋကံ သုတွာ ဒွေပိ ပူရေတိ, ယထာ အမှာကံ ဗောဓိသတ္တော အာဠာရဿ သန္တိကေ ပဉ္စ အဘိညာ သတ္တ စ သမာပတ္တိယော နိဗ္ဗတ္တေတွာ နေဝသညာနာသညာယတန သမာပတ္တိယာ ပရိကမ္မံ ပုစ္ဆိ. သော ‘‘န ဇာနာမီ’’တိ အာဟ. တတော ဥဒကဿ သန္တိကံ ဂန္တွာ အဓိဂတဝိသေသံ သံသန္ဒိတွာ နေဝသညာနာသညာယတနဿ ပရိကမ္မံ ပုစ္ဆိ. သော အာစိက္ခိ, တဿ ဝစနသမနန္တရမေဝ မဟာသတ္တော တံ [Pg.86] သမ္ပာဒေသိ ဧဝမေဝ ပညဝါ ဘိက္ခု ပရိယတ္တိံ သုတွာ ဒွေပိ ပူရေတိ တသ္မာ ပရိယတ္တိယာ ဌိတာယ သာသနံ ဌိတံ ဟောတိ ယထာ မဟာတဠာကဿ ပါဠိယာ ထိရာယ ဥဒကံ န ဌဿတီတိ န ဝတ္တဗ္ဗံ ဥဒကေ သတိ ပဒုမာဒီနိ ပုပ္ဖာနိ န ပုပ္ဖိဿန္တီတိ န ဝတ္တဗ္ဗံ ဧဝမေဝ မဟာတဠာကဿ ထိရပါဠိသဒိသေ တေပိဋကေ ဗုဒ္ဓဝစနေ သတိ မဟာတဠာကေ ဥဒကသဒိသာ ပဋိပတ္တိပူရကာ ကုလပုတ္တာ နတ္ထီတိ န ဝတ္တဗ္ဗံ. တေသု သတိ မဟာတဠာကေသု ပဒုမာဒီနိ ပုပ္ဖာနိ ဝိယ သောတာပန္နာဒယော အရိယပုဂ္ဂလာ နတ္ထီတိ န ဝတ္တဗ္ဗံ, ဧကန္တတော ပရိယတ္တိယေဝ ပမာဏံ ပရိယတ္တိယာ အန္တရဟိတာယ ပဋိပတ္တိပဋိဝေဓာနံ အန္တရဓာနတော. တတ္ထ ပရိယတ္တိနာမ တေပိဋကံ ဗုဒ္ဓဝစနံ သာဋ္ဌကထာ ပါဠိယာဝ သာ တိဋ္ဌတိ, တာဝ ပရိယတ္တိ ပရိပုဏ္ဏာ ဟောတိ. ဂစ္ဆန္တေ ကာလေ ကလိယုဂရာဇာနော အဓမ္မိကာ ဟောန္တိ တေသု အဓမ္မိကေသု ရာဇာမစ္စာဒယော အဓမ္မိကာ ဟောန္တိ တထာ ရဋ္ဌဇနပဒဝါသိနောပိ အဓမ္မိကာ ဧတေသံ အဓမ္မိကတာယ န ဒေဝေါ သမ္မာ ဝဿတိ, တတော သဿာနိ န သမ္ပဇ္ဇန္တိ. တေသု သမ္ပဇ္ဇန္တေသု ပစ္စယဒါယကာ ဘိက္ခုသံဃဿ ပစ္စယေ ဒါတုံ န သက္ကောန္တိ. ဘိက္ခူ ပစ္စယေဟိ ကိလမန္တာ အန္တေဝါသိကေ သင်္ဂဟေတုံ န သက္ကောန္တိ. ဂစ္ဆန္တေ ဂစ္ဆန္တေ ကာလေ ပရိယတ္တိ ပရိဟာယတိ, အတ္ထဝသေန ဓာရေတုံ န သက္ကောန္တိ, ပါဠိဝသေနေဝ ဓာရေန္တိ. တတော ကာလေ ဂစ္ဆန္တေ ပါဠိမ္ပိ သကလံ ဓာရေတုံ န သက္ကောန္တိ ပဌမံ အဘိဓမ္မပိဋကံ ပရိဟာယတိ. ပရိဟာယမာနံ မတ္ထကတော ပဋ္ဌာယ ပရိယတ္တိ ဟာယတိ ပဌမဉှိ မဟာပကရဏံ ပရိဟာယတိ. တသ္မိံ ပရိဟာယမာနေ ယမကံ, ကထာဝတ္ထု, ပုဂ္ဂလပညတ္တိ, ဓာတုကထာ, ဝိဘင်္ဂေါ, ဓမ္မသင်္ဂဟောတိ ဧဝံ အဘိဓမ္မပိဋကေ ပရိဟီနေ မတ္ထကတော ပဋ္ဌာယ သုတ္တန္တပိဋကံ ပရိဟာယတိ. ပဌမဉှိ အင်္ဂုတ္တရနိကာယော ပရိဟာယတိ. တသ္မိမ္ပိ ပဌမံ ဧကာဒသနိပါတော…ပေ… တတော ဧကနိပါတောတိ ဧဝံ အင်္ဂုတ္တရေ ပရိဟီနေ မတ္ထကတော ပဋ္ဌာယ သံယုတ္တနိကာယော ပရိဟာယတိ, ပဌမံ မဟာဝဂ္ဂေါ ပရိဟာယတိ. တတော ပဋ္ဌာယ သဠာယတနဝဂ္ဂေါ, ခန္ဓဝဂ္ဂေါ, နိဒါနဝဂ္ဂေါ, သဂါထာဝဂ္ဂေါတိ ဧဝံ သံယုတ္တနိကာယေ ပရိဟီနေ မတ္ထကတော ပဋ္ဌာယ မဇ္ဈိမနိကာယော ပရိဟာယတိ ပဌမဉှိ ဥပရိပဏ္ဏာသကော ပရိဟာယတိ. တတော မဇ္ဈိမပဏ္ဏာသကော, တတော မူလပဏ္ဏာသကောတိ ဧဝံ မဇ္ဈိမနိကာယေ ပရိဟီနေ မတ္ထကတော ပဋ္ဌာယ ဒီဃနိကာယော ပရိဟာယတိ, ပဌမဉှိ ပါထိယဝဂ္ဂေါ [Pg.87] ပရိဟာယတိ တတော မဟာဝဂ္ဂေါ, တတော ခန္ဓကဝဂ္ဂေါတိ ဒီဃနိကာယေ ပရိဟီနေ သုတ္တန္တပိဋကံ ပရိဟီနံ နာမ ဟောတိ. ဝိနယပိဋကေန သဒ္ဓိံ ဇာတကမေဝ ဓာရေန္တိ. ဝိနယပိဋကံ လဇ္ဇိနော ဓာရေန္တိ. လာဘကာမာ ပန သုတ္တန္တေ ကထိတေပိ သလ္လက္ခေန္တာ နတ္ထီတိ ဇာတကမေဝ ဓာရေန္တိ. ဂစ္ဆန္တေ ကာလေ ဇာတကမ္ပိ ဓာရေတုံ န သက္ကောန္တိ. အထ နေသံ ပဌမံ ဝေဿန္တရဇာတကံ ပရိဟာယတိ. တတော ပဋိလောမက္ကမေန ပုဏ္ဏကဇာကတကံ, မဟာနာရဒကဿပဇာတကံ ပရိဟာယတိ. ဝိနယပိဋကမေဝ ဓာရေန္တိ. ဂစ္ဆန္တေ ကာလေ တမ္ပိ မတ္ထကတော ပရိဟာယတိ ပဌမဉှိ ပရိဝါရော ပရိဟာယတိ, တတော ခန္ဓကော ဘိက္ခုနီဝိဘင်္ဂေါ မဟာဝိဘင်္ဂေါတိ အနုက္ကမေန ဥပေါသထက္ခန္ဓကမတ္တမေဝ ဓာရေန္တိ, တဒါ ပရိယတ္တိ အနန္တရဟိတာဝ ဟောတိ. ယာဝ ပန မနုဿေသု စတုပ္ပဒိကဂါထာပိ ပဝတ္တတိ, တာဝ ပရိယတ္တိ အနန္တရဟိတာဝ ဟောတိ. ယဒါ သဒ္ဓေါ ပသန္နော ရာဇာ ဟတ္ထိက္ခန္ဓေ သုဝဏ္ဏစင်္ကောဋကမှိ သဟဿတ္ထဝိကံ ဌပါပေတွာ ‘‘ဗုဒ္ဓေဟိ ကထိတံ စတုပ္ပဒိကံ ဂါထံ ဇာနန္တော ဣမံ သဟဿံ ဂဏှတူ’’တိ နဂရေ ဘေရိံ စရာပေတွာ ဂဏှကံ အလဘိတွာ ဧကဝါရံ စရာပိတေ န သုဏန္တာပိ ဟောန္တိ အသုဏန္တာပိ, ယာဝ တတိယံ စရာပေတွာ ဂဏှကံ အလဘိတွာ ရာဇပုရိသာ သဟဿတ္ထဝိကံ ပုန ရာဇကုလံ ပဝေသေန္တိ, တဒါ ပရိယတ္တိအန္တရဟိတာ နာမ ဟောတိ. ဧဝံ ပရိယတ္တိယာ အန္တရဟိတာယ ပဋိပတ္တိပိ ပဋိဝေဓောပိ အန္တရဟိတောဝ ဟောတိ. သဒ္ဓမ္မသဝနဿ ဒုလ္လဘဘာဝေါ ဓမ္မသောဏ္ဍကဝတ္ထုနာ ဒီပေတဗ္ဗော အမှာကံ ကိရ သမ္မာသမ္ဗုဒ္ဓေါ ကဿပသမ္မာသမ္ဗုဒ္ဓဿ ဓမ္မရာဇဿ သာသနန္တရဓာနတော နစိရေနေဝ ကာလေန ဗာရာဏသိရညော ပုတ္တော ဓမ္မသောဏ္ဍကရာဇကုမာရော ဟုတွာ ပိတုအစ္စယေန ရဇ္ဇေ ပတိဋ္ဌာယ ကဿပဒသဗလေန ဒေသိတံ ဓမ္မံ သောတုကာမော ဟုတွာ မာသမတ္တံ ရဇ္ဇံ ကတွာ အမှာကံ သမ္မာသမ္ဗုဒ္ဓေါ ဣမသ္မိံ ယေဝ ဘဒ္ဒကပ္ပေ ရဇ္ဇံ ကာရေတွာ ဒေဝနဂရသဒိသေ ဗာရာဏသိနဂရေ စက္ကဝတ္တိရဇ္ဇသဒိသံ ရဇ္ဇံ ကရောန္တော ဧဝံ စိန္တေသိ… ‘‘မယှံ ဧဝရူပံ ရဇ္ဇံ ကိံ ဝိလာသံ ရဇ္ဇာနုဘာဝံ သဒ္ဓမ္မဝိယောဂေန, ဒိဝါကရဝိရဟိတော အာကာသော ဝိယ, သသင်္ကဝိရဟိတရတ္တိ ဝိယ, ဒါဌာဝိရဟိတဂဇော ဝိယ, ဝေလန္တဝိရဟိတမဟာသမုဒ္ဒေါ ဝိယ စက္ခုဝိရဟိတ သုသဇ္ဇိတဝဒနံ ဝိယ, သုဂန္ဓဝိရဟိတပါရိဆတ္တပုပ္ဖံ ဝိယ, စတုအက္ခရနိယမိတဓမ္မဒေသနာဝိယောဂေန မယှံ ဣဒံ ရဇ္ဇံ န သောဘတီ’’တိ [Pg.88] စိန္တေတွာ သုဝဏ္ဏစင်္ကောဋကေန သဟဿတ္ထဝိကံ ဘဏ္ဍကံ သုသဇ္ဇိတံ မင်္ဂလဟတ္ထိကုမ္ဘေ ဌပေတွာ ဗာရာဏသီနဂရေ မဟာဝီထိယံ ဘေရိံ စရာပေတိ ‘‘ဧကပဒိကံ ဝါ ဒွိပဒိကံ ဝါ တိပဒိကံ ဝါ စတုပ္ပဒိကံ ဝါ ဓမ္မပဒံ ဇာနန္တဿ ဒမ္မီ’’တိ ဧဝံ ဘေရိံ စရာပေတွာ ဓမ္မဇာနနကံ အလဘိတွာ ပုနပ္ပုနံ ဒွိသဟဿံ တိသဟဿံ ယာဝ သတသဟဿံ ကောဋိ ဒွေ သဟဿကောဋိ, သတသဟဿကောဋိ ဂါမနိဂမဇနပဒသေနာပတိဋ္ဌာနံ ဥပရာဇဋ္ဌာနံ. ပရိယောသာနေ ဓမ္မဒေသကံ အလဘိတွာ အတ္တနော သုဝဏ္ဏပီဌကံ သေတစ္ဆတ္တံ စဇိတွာပိ ဓမ္မဒေသကံ အလဘိတွာ ရဇ္ဇသိရိံ ပဟာယ အတ္တာနံ စဇိတွာ ‘‘ဓမ္မဒေသကဿ ဒါသော ဟုတွာပိ ဓမ္မံ သောဿာမီ’’တိ ဝတွာ ဧဝမ္ပိ ဓမ္မ ဒေသကံ အလဘိတွာ ဝိပ္ပဋိသာရီ ဟုတွာ ‘‘ကိံ မေ သဒ္ဓမ္မဝိယောဂေန ရဇ္ဇေနာတိ အမစ္စာနံ ရဇ္ဇံ နိယျာတေတွာ သဒ္ဓမ္မဂဝေသကော ဟုတွာ ဓမ္မသောဏ္ဍကမဟာရာဇာ မဟာဝနံ ပါဝိသိ ဓမ္မသောဏ္ဍကမဟာရာဇဿ သဒ္ဓမ္မသဝနံ သန္ဓာယ ပဝိဋ္ဌက္ခကေ သက္ကဒေဝမဟာရာဇဿ ဝေဇယန္တပါသာဒေါ သဟေဝ ကိဏ္ဏိကာယ ကမ္ပော အဟောသိ, ပဏ္ဍုကမ္ဗလသိလာသနံ ဥဏှာကာရံ အဟောသိ. သက္ကောဒေဝရာဇာ ကေနကာရဏေန ပဏ္ဍုကမ္ဗလသိလာသနံ ဥဏှာကာရံ အဟောသီ’’တိ စိန္တေတွာ အတ္တနော သဟဿနေတ္တေန ဒေဝမနုဿေသု ဝိတ္ထာရေတွာ ဩလောကေန္တော ဓမ္မဂဝေသကော ဟုတွာ ဝနံ ပဝိဋ္ဌံ ဓမ္မသောဏ္ဍကမဟာရာဇာနံ ဒိသွာ စိန္တေသိ… ‘‘အဇ္ဇ မေ အတ္တာနမ္ပိ ဇဟာယ ရက္ခသဝေသံ မာပေတွာ ဧတံ အနိစ္စပရိဒီပနံ ဇာတိဇရာဗျာဓိမရဏံ သကလသရီရေ ဒေါသံ ဒဿေတွာ ဓမ္မံ ဒေသေတွာ ဧတံ သကရဇ္ဇေယေဝ ပတိဋ္ဌာပေတဗ္ဗ’’န္တိ စိန္တေတွာ သက္ကော ဒေဝရာဇာ ယက္ခသရူပံ မာပေတွာ ဗောဓိသတ္တဿ အဘိမုခေါ အဝိဒူရေ အတ္တာနံ ဒဿေသိ. တံ ဒိသွာ ဓမ္မသောဏ္ဍကမဟာရာဇာ ဧဝံ စိန္တေသိ… ‘‘ဧဝံရူပေါ နာမ ရက္ခသော ဓမ္မံ ဇာနေယျာ’’တိ, စိန္တေတွာ အဝိဒူရေ ဌာနေ ဌတွာ ပုစ္ဆာမီတိ ရက္ခသေန သဒ္ဓိံ သလ္လပန္တော အာဟ ‘‘သာမိပုညဒေဝရာဇ ဣမသ္မိံ ပန ဝနဃနေ ဝသနကဒေဝရာဇာ ကိံ နုခေါ ဓမ္မံ ဇာနာသီ’’တိ, ဒေဝတာ ‘‘မဟာရာဇ ဓမ္မံ ဇာနာမီ’’တိ အာဟ. ‘‘ယဒိ ဓမ္မံ ဇာနာသိ, မယှံ ဓမ္မကထံ ကထေထာ’’တိ အာဟ. ‘‘အဟံ တုယှံ ဓမ္မံ ကထေဿာမိ, တွံ မယှံ ကီဒိသံ ဓမ္မကထိကဿ သက္ကာရံ ကရိဿသီ’’တိ အာဟ. ‘‘ဧဝံ သန္တေ မယှံ ဓမ္မံ ကထေတွာ ပစ္ဆာ မယှံ သရီရေ မံသံ ခါဒိဿသီ’’တိ အာဟ. ‘‘အဟံ မဟာရာဇ ဆာတော ဟုတွာ ဓမ္မံ ကထေတုံ န သက္ကောမီ’’တိ အာဟ. ‘‘ယဒိ တုမှေ [Pg.89] ပဌမံ မံသံ ခါဒထ, ဓမ္မံ ကော သုဏိဿတီ’’တိ အာဟ. ပုန သော ရက္ခသော ‘‘နာဟံ ဓမ္မံ ဒေသေတုံ သက္ကောမီ’’တိ. ပုန ရာဇာ ‘‘မယှံ ဓမ္မပဋိလာဘဉ္စ တုမှာကံ မံသပဋိလာဘဉ္စ တုမှေ ဇာနိတွာ မယှံ ဓမ္မံ ဒေသေထာ’’တိ အာဟ. အထ သက္ကော ဒေဝရာဇာ ‘‘သာဓု ဟောထာ’’တိ ဝတွာ အဝိဒူရေ ဌာနေ ဥဗ္ဗေဓေန တိဂါဝုတမတ္တံ မဟန္တံ အဉ္ဇနပဗ္ဗတံ မာပေတွာ ဧဝမာဟ… ‘‘သစေ မဟာရာဇ ဣမံ ပဗ္ဗတမုဒ္ဓနိံ အာရူယှ အာကာသာ ဥပ္ပတိတွာ တွံ မမ မုခေ ပတိဿသိ, အဟံ တေ အာကာသဂတကာလေ ဓမ္မံ ဒေသေဿာမိ, ဧဝံ သန္တေ တုယှဉ္စ ဓမ္မပ္ပလာဘော မယှဉ္စ မံသပဋိလာဘော ဘဝိဿတီ’’တိ အာဟ. တဿ ကထံ သုတွာ ဓမ္မသောဏ္ဍကမဟာရာဇာ ‘‘အနမတဂ္ဂေ သံသာရေ ပုရိသော ဟုတွာ အဓမ္မသမင်္ဂီ ဟုတွာ အဓမ္မဿေဝ အတ္ထာယ ပါဏာတိပါတော အဒိန္နာဒါနော ကာမေသုမိစ္ဆာစာရော သူကရိကော ဩရဗ္ဘိကော သာကုဏိ ကော စောရော ပရဒါရိကော တံ ဂဟေတွာ သီသစ္ဆိန္နာနံ လောဟိတံ စတူသု မဟာသမုဒ္ဒေသု ဥဒကတောပိ ဗဟုတရံ မာတာပိတုအာဒီနမ္ပိ မနာပါနံ အတ္ထာယ ရောဒန္တာနံ အဿု စတူသုမဟာသမုဒ္ဒေသု ဥဒကတောပိ ဗဟုတရံ, ဣမံ ပန သရီရံ ဓမ္မဿ အတ္ထာယ ဝိက္ကိဏာမိ တံ မဟပ္ဖလဉ္စ မနာပဉ္စာ’’တိ စိန္တေတွာ ‘‘သာဓု မာရိသ ဧဝံ ကရောမီ’’တိ ပဗ္ဗတံ အာရူယှ ပဗ္ဗတဂ္ဂေ ဌိတော ‘‘မမ ရဇ္ဇေန သဒ္ဓိံ မယှံ သဇီဝသရီရံ သဒ္ဓမ္မဿတ္ထာယ ဒဿာမီ’’တိ သောမနဿော ဟုတွာ ‘‘ဓမ္မံ ကထေထာ’’တိ သဒ္ဓမ္မတ္ထာယ ဇီဝိတံ ပရိစ္စဇိတွာ အာကာသတော ဥပ္ပတိတွာ ဓမ္မံ ကထေထာတိ အာဟ. အထ သက္ကော ဒေဝရာဇာ သကတ္တဘာဝေန သဗ္ဗာလင်္ကာရေဟိ ပဋိမဏ္ဍိတော အတိဝိယ သောတုံ သောမနဿော အာကာသတော ပတန္တံ ဒိဗ္ဗဖဿေန ပရာမသန္တော ဥရေန ပဋိဂ္ဂဏှိတွာ ဒေဝလောကံ နေတွာ ပဏ္ဍုကမ္ဗလသိလာသနေ နိသီဒါပေတွာ မာလာဂန္ဓာဒီဟိ ပူဇေတွာ ဓမ္မသောဏ္ဍကမဟာရာဇဿ ဓမ္မံ ဒေသေန္တော ဣမံ ဂါထမာဟ.

Now, the turn has come for the explanation of “and also the hearing of the True Dhamma.” Therein, the hearing of the True Dhamma is indeed rare in the world. For indeed, the True Dhamma is of three kinds: the Dhamma of learning, the Dhamma of practice, and the Dhamma of penetration. Among these, the Dhamma of learning is the Tipiṭaka, the Buddha’s word. The Dhamma of practice consists of the thirteen ascetic practices, the duties of the eighty sections of the Vinaya, the rules of proper conduct, and so forth. The Dhamma of penetration is the penetration of the Four Noble Truths. Among these, the Dhamma of learning is indeed the forerunner and foundation of the other two Dhammas. Why? Because they are rooted in it. For indeed, without learning, there is no such thing as penetration. When learning disappears, practice disappears; when practice disappears, attainment disappears. What is the reason? This learning is a condition for practice, and for practice and attainment, learning alone is the standard. Herein, penetration and practice may or may not exist. For at one time, there were many bhikkhus who were bearers of penetration, to the point that one had to point out, “This bhikkhu is an ordinary person,” by snapping one's fingers. In this very island, there was a time when there was not even a single bhikkhu who was an ordinary person. Those fulfilling the practice are sometimes many, sometimes few. Thus, penetration and practice may or may not exist. But for the endurance of the Dispensation, learning alone is the standard. For a wise person, having heard the Tipiṭaka, fulfills both; just as our Bodhisatta, in the presence of Āḷāra, having generated the five higher knowledges and the seven attainments, then asked about the preliminary work for the attainment of the base of neither-perception-nor-non-perception. He said, “I do not know.” Then, going to Uddaka, having compared it with the special attainment he had reached, he asked about the preliminary work for the base of neither-perception-nor-non-perception. He explained it, and immediately after his words, the Great Being accomplished it. Similarly, a wise bhikkhu, having heard the learning, fulfills both. Therefore, when learning stands, the Dispensation stands. Just as it should not be said that the water of a great lake will not stand if its embankment is firm, or that lotuses and other flowers will not bloom if the water exists, so too, it should not be said that there are no noble sons who fulfill the practice, who are like the water in a great lake, if the Tipiṭaka, the Buddha’s word, which is like a firm embankment, exists. If they exist, it should not be said that noble persons such as stream-enterers, who are like lotuses in the great lakes, do not exist. Ultimately, learning alone is the standard, because when learning disappears, practice and penetration disappear. Herein, learning is the Tipiṭaka, the Buddha’s word. So long as it, the Pāli together with its commentary, stands, learning is complete. As time passes, unrighteous kings arise in the Kali Age. When those kings, ministers, and so on are unrighteous, the people of the country and districts also become unrighteous. Due to their unrighteousness, the rains do not fall properly, so crops do not flourish. When these do not flourish, supporters cannot give requisites to the Sangha of bhikkhus. Bhikkhus, afflicted by lack of requisites, cannot gather disciples. As time goes on and on, learning declines. They cannot retain the meaning, but only retain the Pāli. Then, as time goes on, they cannot retain even the entire Pāli. First, the Abhidhamma Piṭaka declines. As it declines, learning deteriorates from the top. First, the Great Treatise is lost. When that is lost, the Yamaka, Kathāvatthu, Puggalapaññatti, Dhātukathā, Vibhaṅga, and Dhammasaṅgaṇī are lost. Thus, when the Abhidhamma Piṭaka is lost, the Suttanta Piṭaka declines from the top. First, the Aṅguttara Nikāya is lost. In that, first the Book of Elevens… and then the Book of Ones; thus, when the Aṅguttara is lost, the Saṃyutta Nikāya declines from the top. First, the Great Book is lost, and then the Book of the Six Sense Bases, the Book of Aggregates, the Book of Causes, and the Book with Verses. Thus, when the Saṃyutta Nikāya is lost, the Majjhima Nikāya declines from the top. First, the Later Fifty is lost, then the Middle Fifty, then the Root Fifty. Thus, when the Majjhima Nikāya is lost, the Dīgha Nikāya declines from the top. First, the Pāthika Book is lost, then the Great Book, then the Sīlakkhandha Book. When the Dīgha Nikāya is lost, the Suttanta Piṭaka is said to be lost. They only retain the Jātaka along with the Vinaya Piṭaka. Those with a sense of shame retain the Vinaya Piṭaka. But those who desire gain, even when the Suttas are spoken, do not pay attention, and retain only the Jātaka. As time passes, they cannot retain even the Jātaka. Then, first the Vessantara Jātaka is lost. Then, in reverse order, the Puṇṇaka Jātaka and the Mahānāradakassapa Jātaka are lost. They only retain the Vinaya Piṭaka. As time goes on, even that declines from the top. First, the Parivāra is lost, then the Khandhaka, the Bhikkhunīvibhaṅga, and the Mahāvibhaṅga in order. Only the Uposatha Khandhaka is retained; at that point, learning is not yet completely lost. But as long as even a four-line verse circulates among humans, learning is not completely lost. When a faithful, devoted king, placing a bag containing a thousand coins in a golden casket atop an elephant, has a drum beaten in the city, proclaiming, “Whoever knows a four-line verse spoken by the Buddhas, let them take this thousand,” and after the first proclamation, though some hear and some do not, no one takes it, and even after the third proclamation no one takes it, and the king’s men return the bag of a thousand to the royal palace, then learning is said to have disappeared. Thus, when learning disappears, practice and penetration also disappear. The rarity of hearing the True Dhamma should be shown with the story of Dhammasoṇḍaka. It is said that our Perfectly Self-Enlightened Buddha, not long after the Dispensation of the Perfectly Self-Enlightened Buddha Kassapa, the King of Dhamma, disappeared, was born as Prince Dhammasoṇḍaka, son of the King of Bārāṇasī. After his father’s death, he was established in the kingdom. Desiring to hear the Dhamma taught by Kassapa, the Ten-Powered One, after ruling for about a month, our Perfectly Self-Enlightened Buddha, while ruling a kingdom like that of a universal monarch in this very fortunate aeon, in the city of Bārāṇasī, which was like a city of the gods, thought thus: “What enjoyment is this kingdom to me, what royal power, without the True Dhamma? Like the sky without the sun, like a night without the moon, like an elephant without tusks, like a great ocean without a shore, like a well-adorned face without eyes, like a pārichatta flower without fragrance, my kingdom does not shine without the teaching of the Dhamma limited to four syllables.” Thinking thus, having a bag containing a thousand coins placed in a golden casket on a well-adorned auspicious elephant's forehead, he had the drum beaten in the great street of Bārāṇasī: “I will give this to whoever knows a one-line, two-line, three-line, or four-line Dhamma verse.” Having thus had the drum beaten, and finding no one who knew the Dhamma, he repeatedly increased the reward to two thousand, three thousand, up to a hundred thousand, a crore, two thousand crores, a hundred thousand crores, and offered the positions of village, town, and district head, commander-in-chief, and viceroy. Finally, finding no teacher of the Dhamma, even after offering to give up his golden throne and white parasol, still finding no teacher of the Dhamma, abandoning royal glory, giving up himself, saying, “Even as a slave to a teacher of the Dhamma, I will hear the Dhamma,” and even then finding no teacher of the Dhamma, he was remorseful, thinking, “What is this kingdom to me without the True Dhamma?” Entrusting the kingdom to his ministers, King Dhammasoṇḍaka became a seeker of the True Dhamma and entered the great forest. On account of King Dhammasoṇḍaka's quest for the hearing of the True Dhamma, at the very moment he entered the forest, Sakka, the King of the Gods' Vejayanta Palace, together with its pinnacle, trembled; the Paṇḍukambala stone seat grew hot. Sakka, the King of the Gods, wondering, “For what reason has the Paṇḍukambala stone seat grown hot?” surveyed the world of gods and humans with his thousand eyes, and seeing King Dhammasoṇḍaka, who had entered the forest as a seeker of the Dhamma, thought: “Today, I must abandon my own form, create the appearance of a demon, show him the fault in this entire body, which is a manifestation of impermanence, birth, aging, sickness, and death, teach him the Dhamma, and establish him in his own kingdom.” Thinking thus, Sakka, the King of the Gods, created a demon's form and showed himself not far from the Bodhisatta, facing him. Seeing him, King Dhammasoṇḍaka thought thus: “Could such a demon know the Dhamma?” Thinking thus, standing not far away, he decided to ask. Conversing with the demon, he said, “O lord, meritorious king of the gods, O king of the gods dwelling in this dense forest, do you indeed know the Dhamma?” The deity replied, “Great king, I know the Dhamma.” “If you know the Dhamma, please deliver a Dhamma talk to me,” he said. “I will deliver the Dhamma to you, but what honor will you give to me, a Dhamma teacher?” he said. “In that case, after you have delivered the Dhamma to me, you may eat the flesh of my body,” he said. “Great king, I cannot deliver the Dhamma while I am hungry,” he said. “If you eat the flesh first, who will listen to the Dhamma?” he said. Again, that demon said, “I cannot teach the Dhamma.” Again, the king said, “Knowing that my gain is the Dhamma and your gain is my flesh, please teach me the Dhamma.” Then Sakka, the King of the Gods, saying, “So be it,” created a huge blue-black mountain about three leagues in height nearby, and said thus: “Great king, if you climb to the top of this mountain, leap from the sky, and fall into my mouth, I will teach you the Dhamma as you are falling through the sky. In that case, you will gain the Dhamma, and I will gain your flesh,” he said. Hearing his words, King Dhammasoṇḍaka thought: “In this beginningless saṃsāra, having been a person endowed with unrighteousness, for the sake of unrighteousness alone I have killed living beings, taken what was not given, and engaged in sexual misconduct. The blood shed from the beheading of those caught as pig-slaughterers, sheep-slaughterers, bird-catchers, thieves, and adulterers is more than the water in the four great oceans. The tears shed by those crying for the sake of loved ones like mother and father is more than the water in the four great oceans. Now, I sell this body for the sake of the Dhamma; that is a great and pleasing result.” Thinking thus, he said, “It is well, sir, I will do that.” He climbed the mountain, stood at the peak, and becoming joyful, thought, “I will give my living body together with my kingdom for the sake of the True Dhamma.” Having sacrificed his life for the sake of the True Dhamma, he leaped from the sky, saying, “Teach the Dhamma!” Then Sakka, the King of the Gods, in his own form, adorned with all his ornaments, exceedingly joyous to hear, as the king fell from the sky, touched him with a divine touch, received him on his chest, took him to the world of the gods, seated him on the Paṇḍukambala stone seat, honored him with garlands, perfumes, and so forth, and while teaching King Dhammasoṇḍaka the Dhamma, spoke this verse:

‘‘အနိစ္စာ ဝတ သင်္ခါရာ, ဥပ္ပာဒဝယဓမ္မိနော;

ဥပ္ပဇ္ဇိတွာ နိရုဇ္ဈန္တိ, တေသံ ဝူပသမော သုခေါ’’တိ.

Impermanent, alas, are formations, subject to origination and dissolution. Having arisen, they cease; their stilling is bliss.

ဧဝံ သက္ကော ဓမ္မသောဏ္ဍကမဟာရာဇဿ ဓမ္မံ ဒေသေတွာ ဒေဝလောကသမ္ပတ္တိံ ဒဿေတွာ ဒေဝလောကတော အာနေတွာ သကရဇ္ဇေ ပတိဋ္ဌာပေတွာ အပ္ပမာဒေန ဩဝဒိတွာ ဒေဝလောကမေဝ အဂမာသိ ဧဝံ သဒ္ဓမ္မသဝနဿာပိ ဒုလ္လဘဘာဝေါ ဝေဒိတဗ္ဗော. ဧဝံ ပရိယတ္တိအန္တရဓာနေန ပဋိပတ္တိ ပဋိဝေဓာပိ [Pg.90] အန္တရဓာယန္တိ. ဧတ္ထ စ တီဏိ ပရိနိဗ္ဗာနာနိ ဝေဒိတဗ္ဗာနိ ကတမာနိ တီဏိ ပရိနိဗ္ဗာနာနိ. ကိလေသပရိနိဗ္ဗာနံ, ခန္ဓပရိနိဗ္ဗာနံ, ဓာတုပရိနိဗ္ဗာနန္တိ. တတ္ထ ကိလေသပရိနိဗ္ဗာနံ ဗောဓိမဏ္ဍေယေဝ ဟောတိ, ဘဂဝါ ဟိ ဗောဓိမဏ္ဍေယေဝ ဝီရိယပါဒေဟိ သီလပထဝိယံ ပတိဋ္ဌာယ သဒ္ဓါဟတ္ထေန ကမ္မက္ခယကရံ ဉာဏဖရသုံ ဂဟေတွာ သဗ္ဗော လောဘဒေါသမောဟဝိပရီတမနသိကာရအဟိရီကာနောတ္တပ္ပကောဓူပနာဟမက္ခပဠာသ- ဣဿာမစ္ဆရိယမာယာသာဌေယျထမ္ဘသာရမ္ဘမာနာတိ မာနမဒပမာဒတဏှာ’ဝိဇ္ဇာတိဝိဓာကုသလမူလဒုစ္စရိတသံကိလေသမလဝိသမသညာဝိတက္က ပပဉ္စစတုဗ္ဗိဓဝိပရိယေသအာသဝဂန္ထဩဃယောဂါ’ဂတိဂန္ထု’ ပါဒါနပဉ္စစေတောခိလဝိနိဗန္ဓနီဝရဏာ’ဘိနန္ဒန ဆဝိဝါဒမူလတဏှာကာယသတ္တာနုသယ အဋ္ဌမိစ္ဆတ္တနဝတဏှာမူလကဒသာကုသလကမ္မပထ ဒွါသဋ္ဌိဒိဋ္ဌိဂတ အဋ္ဌသတတဏှာဝိစရိတပ္ပ ဘေဒ သဗ္ဗဒရထပရိဠာဟကိလေသသတသဟဿာနိ, သင်္ခေပတော ဝါ ပဉ္စ ကိလေသအဘိသင်္ခါရခန္ဓမစ္စုဒေဝပုတ္တမာရေ အသေသတော ဟတာ ဝိဟတာ အနဘာဝံကတာ တသ္မာ သဗ္ဗေပိ ကိလေသာ ဗောဓိမဏ္ဍေယေဝ နိဗ္ဗာနံ နိရောဓံ ဂစ္ဆန္တီတိ ကိလေသနိဗ္ဗာနံ ဗောဓိမဏ္ဍေယေဝ ဟောတိ ဧတ္ထ စ ဗောဓီတိ အရဟတ္တမဂ္ဂညာဏံ အဓိပ္ပေတံ တထာ ဟိ သဗ္ဗေသမ္ပိ ဗုဒ္ဓပစ္စေကဗုဒ္ဓအရိယသာဝကာနံ အရဟတ္တမဂ္ဂက္ခဏေယေဝ သဗ္ဗေပိ ကိလေသာ အသေသံ နိရောဓံ နိဗ္ဗာနံ ဂစ္ဆန္တိ တေပိ ဗုဒ္ဓါ ဥဂ္ဃဋိတဝိညူဝိဘဇ္ဇိတညူနေယျဝသေန တိဝိဓာ ဟောန္တိ ဝုတ္တဉှေတံ ဇာတတ္တကီသောတတ္တကီနိဒါနေ.

Thus, Sakka, having taught the Dhamma to King Dhammasoṇḍaka, showed him the attainments of the deva-world, brought him from the deva-world, established him in his own kingdom, exhorted him to heedfulness, and returned to the deva-world. In this way, the difficulty of hearing the true Dhamma should be understood. Thus, with the disappearance of scriptural learning, practice and realization also disappear. Here, three kinds of complete Nibbāna should be understood. What are the three? The complete Nibbāna of defilements, the complete Nibbāna of aggregates, and the complete Nibbāna of elements. Among these, the complete Nibbāna of defilements occurs right at the Bodhi-maṇḍa. For the Blessed One, standing firmly on the ground of virtue with the feet of energy, took up the axe of knowledge that destroys kamma with the hand of faith and utterly annihilated all defilements—greed, hatred, delusion, wrong attention, lack of shame and fear of wrongdoing, anger, resentment, hypocrisy, malice, envy, stinginess, deceit, fraudulence, stubbornness, rivalry, pride, conceit, heedlessness, craving, ignorance; the three unwholesome roots, misconduct, corruptions, stains, wrong perceptions, thoughts and mental proliferation, the four distortions, influxes, bonds, floods, yokes, ways of going, knots, attachments, the five mental barrennesses, fetters, hindrances, delight, the sixty-two roots of contention, underlying tendencies of craving, identity-view, and doubt, the eight wrongnesses, the nine roots of craving, the ten unwholesome courses of action, the sixty-two kinds of views, the one hundred and eight modes of craving, and all vexations, fevers, and hundreds of thousands of defilements. In brief, the five Māras—defilement, volitional formations, aggregates, death, and the divine son—were utterly destroyed, eliminated, and brought to non-existence. Therefore, all defilements reach cessation and Nibbāna right at the Bodhi-maṇḍa. Thus, the Nibbāna of defilements occurs right at the Bodhi-maṇḍa. Here, 'Bodhi' refers to the knowledge of the path of arahantship. For at the moment of attaining the path of arahantship, all defilements of all Buddhas, Paccekabuddhas, and noble disciples cease entirely and reach Nibbāna. Those Buddhas are also threefold: those who understand quickly, those who understand through explanation, and those who need guidance—as stated in the Jātaka in the stories of Jātattaki and Kīsotattaki.

‘‘ဥဂ္ဃဋိတညုနာမကော, ဝိဘဇ္ဇိတညုနော ဒုဝေ;

တတိယော နေယျော နာမေန, ဗောဓိသတ္တော တိဓာ မတော.

One is called the one of quick understanding, the second is the one understanding through analysis; the third is named the one to be led—thus, the Bodhisatta is known to be threefold.

ဥဂ္ဃဋိတညုဗောဓိသတ္တော, ပညာဓိကောတိ နာမသော;

ဝိဘဇ္ဇိတညုဗောဓိသတ္တော, ဝုတ္တော ဝီရိယာဓိကော.

The Bodhisatta of quick understanding is foremost in wisdom; the Bodhisatta who understands through analysis is said to be foremost in energy.

မတော နေယျော သဒ္ဓါဓိကော နာမ, ဗောဓိသတ္တာ ဣမေ တယော;

ကပ္ပေစ သတသဟဿေ, စတုရော စ အသင်္ချေယျေ.

The one to be led is known as foremost in faith; these are the three Bodhisattas. For four incalculable aeons and a hundred thousand aeons,

ပူရေတွာ ဗောဓိသမ္ဘာရေ, လဒ္ဓဗျာကရဏော ပုရေ;

ဥဂ္ဃဋိတညုဗောဓိသတ္တော, ပတ္တော သမ္ဗောဓိမုတ္တမံ.

having fulfilled the requisites for enlightenment and received the prophecy in the past, the Bodhisatta of quick understanding attained supreme enlightenment.

အဋ္ဌမေ [Pg.91] စ အသင်္ချေယျေ, ကပ္ပေ စ သတသဟဿေ;

ပူရေတွာ ဗောဓိသမ္ဘာရေ, လဒ္ဓဗျာကရဏော ပုရေ.

For eight incalculable aeons and a hundred thousand aeons, having fulfilled the requisites for enlightenment and received the prophecy in the past,

ဝိပဉ္စိတညုဗောဓိသတ္တော, ပတ္တော သမ္ဗောဓိမုတ္တမံ;

နေယျော တု ဗောဓိသတ္တော စ, သောဠသေ အသင်္ချေယျေ.

the Bodhisatta of analytical understanding attained supreme enlightenment. The Bodhisatta to be led, however, takes sixteen incalculable aeons

ကပ္ပေ စ သတသဟဿေ, လဒ္ဓဗျာကရဏော ပုရေ;

ပူရေတွာ ဗောဓိသမ္ဘာရေ, ပတ္တော သမ္ဗောဓိမုတ္တမ’’ န္တိ.

and a hundred thousand aeons; having received the prophecy in the past and fulfilled the requisites for enlightenment, he attained supreme enlightenment.

သုတ္တနိပါတအပဒါနဋ္ဌကထာသု ပန ‘‘ဗုဒ္ဓါနံ အာနန္ဒ ဟေဋ္ဌိမပရိစ္ဆေဒေန စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ, မဇ္ဈိမပရိစ္ဆေဒေန အဋ္ဌ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ, ဥပရိမပရိစ္ဆေဒေန သောဠသာသင်္ချျေယျာနိ ကပ္ပသတသဟဿဉ္စ. ဧတေစ ပညာဓိကသဒ္ဓါဓိကဝီရိယာဓိကဝသေန ဝေဒိတဗ္ဗာတိ ဝုတ္တံ တေသု ပညာဓိကော စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ, သဒ္ဓါဓိကော အဋ္ဌအသင်္ခေယျေယျာနိ ကပ္ပသတသဟဿဉ္စ, ဝီရိယာဓိကော သောဠသအသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စာတိ ဝေဒိတဗ္ဗံ. တတ္ထ ပညာဓိကော ယောနိဂတိဝိညာဏဋ္ဌိတိသတ္တာဝါသေသု သံသရန္တောပိ ပညာဗဟုလ္လဝသေန သမ္ပန္နဇ္ဈာသယ သမ္ဘဝတော ခိပ္ပညေဝ တဿ သမ္ဗောဓိ. သဒ္ဓါဓိကော ပန မန္ဒပညတ္တာ အဿဒ္ဒဟိတဗ္ဗေပိ သဒ္ဒဟတိ, တသ္မာ တဿ မန္ဒညေဝ သမ္ဗောဓိ. ဝီရိယာဓိကော ပန ဥဘယမန္ဒော အဿဒ္ဒဟိတဗ္ဗမ္ပိ သဒ္ဒဟတိ, အကတ္တဗ္ဗမ္ပိ ကရောတိ, ရာဇာ ပဿေနဒီကောသလော ယထာ သော ဟိ သဗ္ဗညုဗုဒ္ဓေ ဓရမာနေယေဝ အဂမနီယမ္ပိ ပရဒါရံ ဂန္တုံ စိတ္တံ ဥပ္ပာဒေတွာ ပရံ ဇီဝိတာ ဝေါရောပေတုံ အာရဒ္ဓေါ နေရယိကာနံ ဝိရဝန္တာနံ ဒု-သ-န-သောတိ သဒ္ဒမ္ပိ သုတွာ အတိဝိမူဠှော သဗ္ဗညုဗုဒ္ဓံ ဌပေတွာ မိစ္ဆာဒိဋ္ဌိဗြာဟ္မဏံ ပုစ္ဆိတွာ တဿ ဝစနေန သဗ္ဗဇနာနံ ယညတ္ထာယ ဒုက္ခံ ဥပ္ပာဒေသိ ကော ပနဝါဒေါ အနုပ္ပန္နေ ဗုဒ္ဓေ, တထာ ဟိ ဧသ ကဿပဘဂဝတော သာသနန္တရဓာနေန အန္ဓဘူတေ လောကေ ဗာရာဏသိယံ ရာဇာ ဟုတွာပိ နိဂြောဓရုက္ခဒေဝတာယ ယညတ္ထာယ ဧကသတရာဇာနော မဟေသီဟိ သဒ္ဓိံ မာရေတုံ အာရဒ္ဓေါ. ဧဝံ ဝီရိယာဓိကော ဥဘယမန္ဒော, တသ္မာ တဿ သမ္ဗောဓိ အတိမန္ဒောတိ ဧဝံ ပညာဓိကသဒ္ဓါဓိကဝီရိယာဓိကဝသေန ကာလဿာပိ ရဿဒီဃဘာဝေါ ဝေဒိတဗ္ဗောတိ. ပစ္ဆိမနယောဧဝ ပသံသိတဗ္ဗောတိ အယမေတ္ထ အမှာကံ အတ္တနောမတိ. ခန္ဓပရိနိဗ္ဗာနံ ပန ကုသိနာရာယ ဥပဝတ္တနေ မလ္လာနံ သာလဝနေ ယမကသာလာနမန္တရေ [Pg.92] ဝေသာခပုဏ္ဏမဒိဝသေ ပစ္စူသသမယေ ဧကူနဝီသတိယာ စုတိစိတ္တေသု မေတ္တာပုဗ္ဗဘာဂဿ သောမနဿဉာဏသမ္ပယုတ္တအသင်္ခါရိကကုသလစိတ္တသဒိသေန မဟာဝိပါကစိတ္တေန အဗျာကတေန စရိမကံ ကတွာ ကတ္ထစိ ဘဝေ ပဋိသန္ဓိဝိညာဏဿ အနန္တရပစ္စယော ဟုတွာ ကမ္မတဏှာကိလေသေဟိ အနုပါဒါနော သဗ္ဗုပဓိပဋိနိဿဂ္ဂေါ ဥပါဒိန္နကက္ခန္ဓပရိစ္စာဂေါ ဟောတီတိ ဝေဒိတဗ္ဗံ. ဝိတ္ထာရော ပန ဒီဃနိကာယေ မဟာဝဂ္ဂေ မဟာပရိနိဗ္ဗာနသုတ္တဝဏ္ဏနာယံ ဩလောကေတဗ္ဗော. တတ္ထ ဝိဒေသံ ဂစ္ဆန္တော ပုရိသော သဗ္ဗံ ဉာတိဇနံ အာလိင်္ဂေတွာ သီသေ စုမ္ဗိတွာ ဂစ္ဆတိ ဝိယ ဘဂဝါပိ နိဗ္ဗာနပုရံ ပဝိသန္တော သဗ္ဗေပိ စတုဝီသတိကောဋိသတသဟဿသမာပတ္တိယော အနဝသေသံ သမာပဇ္ဇိတွာ ယာဝ သညာဝေဒယိတံ, တတောပိ ဝုဋ္ဌာယ ယာဝ နေဝသညာနာသညာယတနံ သမာပဇ္ဇိတွာ ဝုဋ္ဌာယ ဈာနင်္ဂါနိ ပစ္စဝေက္ခိတွာ ဘဝင်္ဂစိတ္တေန အဗျာကတေန ဒုက္ခသစ္စေန ပရိနိဗ္ဗာယိ. ပါဠိယံ ပန ‘‘စတုတ္ထဇ္ဈာနာ ဝုဋ္ဌဟိတွာ သမနန္တရာ ဘဂဝါ ပရိနိဗ္ဗာယီ’’တိ ဝုတ္တံ တတ္ထ ဒွေ သမနန္တရာ ဈာနသမနန္တရာ, ပစ္စဝေက္ခဏသမနန္တရာတိ. တတ္ထ ဈာနာ ဝုဋ္ဌာယ ဘဝင်္ဂံ ဩတိဏ္ဏဿ တတ္ထေဝ ပရိနိဗ္ဗာနံ ဈာနသမနန္တရံ နာမ. ဈာနာ ဝုဋ္ဌဟိတွာ ပုန ဈာနင်္ဂါနိ ပစ္စဝေက္ခိတွာ ဘဝင်္ဂံ ဩတိဏ္ဏဿ တတ္ထေဝ ပရိနိဗ္ဗာနံ ပစ္စဝေက္ခဏသမနန္တရံ နာမ. ဘဂဝါ ပန ဈာနသမနန္တရာ အပရိ နိဗ္ဗာယိတ္တာ ပစ္စဝေက္ခဏသမနန္တရမေဝ ပရိနိဗ္ဗာယီတိ ဝေဒိတဗ္ဗံ, တေနေဝါဟ ‘‘ဘဂဝါ ပန ဈာနံ သမာပဇ္ဇိတွာ ဈာနာ ဝုဋ္ဌာယ ဈာနင်္ဂါနိ ပစ္စဝေက္ခိတွာ ဘဝင်္ဂစိတ္တေန အဗျာကတေန ဒုက္ခသစ္စေန ပရိနိဗ္ဗာယီ’’တိ. ဧတ္ထ ဘဂဝတော ပရိနိဗ္ဗာနစိတ္တဿ ကိံ အာရမ္မဏံ ကမ္မံ ဝါ ဟောတိ, ဥဒါဟု ကမ္မနိမိတ္တဂတိနိမိတ္တာနိ, အထ နိဗ္ဗာနန္တိ အပရေ ဧဝံ ဝဒန္တိ.

In the commentaries to the Suttanipāta and the Apadāna, it is said: 'For the Buddhas, according to the lower reckoning, there are four incalculable aeons and one hundred thousand aeons; according to the middle reckoning, eight incalculable aeons and one hundred thousand aeons; and according to the higher reckoning, sixteen incalculable aeons and one hundred thousand aeons. These should be understood as distinguished by wisdom, faith, and energy. Among them, the one distinguished by wisdom requires four incalculable aeons and one hundred thousand aeons; the one distinguished by faith requires eight incalculable aeons and one hundred thousand aeons; and the one distinguished by energy requires sixteen incalculable aeons and one hundred thousand aeons.' Here, the one distinguished by wisdom, even though wandering through the states of existence in various wombs, destinations, stations of consciousness, and abodes of beings, due to the abundance of wisdom and being endowed with a well-developed inclination, attains enlightenment very quickly. The one distinguished by faith, however, being of dull wisdom, believes even in what should not be believed; therefore, his enlightenment is slow. The one distinguished by energy is dull in both—he believes in what should not be believed and does what should not be done, like King Pasenadi of Kosala. For he, while the Omniscient Buddha was still alive, conceived the intention to commit adultery with another's wife and even attempted to take another's life. Hearing the cries of those in hell saying 'du-sa-na-so,' he became utterly confused and, setting aside the Omniscient Buddha, consulted a heretical brahmin. Following his advice, he caused suffering to all people for the sake of a sacrifice—what more need be said about when no Buddha has arisen? Similarly, after the dispensation of the Blessed Kassapa had disappeared and the world had become blind, he was reborn as a king in Bārāṇasī. For the sake of sacrifice to the deity of the banyan tree, he attempted to kill one hundred and one kings along with their chief queens. Thus, the one distinguished by energy is dull in both, and therefore his enlightenment is extremely slow. In this way, the length or brevity of time should be understood according to whether one is distinguished by wisdom, faith, or energy. The latter view is the one to be praised—this is our own opinion here. Regarding the final passing away of the aggregates, it should be understood that in Kusinārā, in the Mallas' sāla grove at Upavattana, between the twin sāla trees, on the full moon day of Vesākha, at dawn, after nineteen death-consciousness moments, with a great resultant consciousness, indeterminate, resembling an unprompted wholesome consciousness accompanied by joy and knowledge, with loving-kindness as its forerunner, having made it the last consciousness, there was the relinquishment of all substrata and the abandonment of the clung-to aggregates, being non-clinging due to the absence of kamma, craving, and defilements, and thus not becoming an immediate condition for rebirth-linking consciousness in any existence. The details should be examined in the commentary on the Mahāparinibbāna Sutta in the Mahāvagga of the Dīgha Nikāya. There, just as a man going abroad embraces all his relatives, kisses them on the head, and departs, so too the Blessed One, entering the city of Nibbāna, attained without remainder all twenty-four trillion attainments, up to the cessation of perception and feeling. Rising from that, he attained the base of neither-perception-nor-non-perception, emerged, reviewed the factors of jhāna, and attained final Nibbāna with a life-continuum consciousness, which is indeterminate, by means of the truth of suffering. In the Pāli, it is said: 'Having emerged from the fourth jhāna, the Blessed One attained final Nibbāna immediately after.' Here, 'immediately after' refers to two possibilities: immediately after the jhāna and immediately after the reviewing. In the first case, emerging from the jhāna and sinking into the life-continuum, final Nibbāna occurs right there—this is called 'immediately after the jhāna.' In the second case, emerging from the jhāna, reviewing the factors of jhāna, and sinking into the life-continuum, final Nibbāna occurs right there—this is called 'immediately after the reviewing.' It should be understood that the Blessed One attained final Nibbāna immediately after the reviewing, not immediately after the jhāna. Hence it is said: 'The Blessed One, having entered jhāna, emerged, reviewed the factors of jhāna, and attained final Nibbāna with a life-continuum consciousness, which is indeterminate, by means of the truth of suffering.' Here, some ask: 'What is the object of the Blessed One's final consciousness—is it kamma, or the signs of kamma and the destination, or is it Nibbāna?' Others say thus.

နာဟု အဿာသပဿာသာ, ဌိတစိတ္တဿ တာဒိနော;

အနေဇော သန္တိ’မာရဗ္ဘ, ယံကာလ’မကရီ မုနိ.

There were no in-breaths or out-breaths for the steadfast one of firm mind; unwavering, intent on peace, the sage made his end.

အသလ္လီနေန စိတ္တေန, ဝေဒနံ အဇ္ဈဝါသယိ;

ပဇ္ဇောတဿေ’ဝ နိဗ္ဗာနံ, ဝိမောက္ခော စေတသော အဟူ’တိ.

With an unshrinking mind, he endured the feeling; like the extinguishing of a lamp, was the liberation of his heart.

ဣမိဿာဂါထာယ ‘‘ယံ ယော မုနိ အနေဇော သန္တိ နိဗ္ဗာနံ အာရဗ္ဘ ကာလံ အကရီ’’တိ ယောဇေတွာ ဘဂဝတော ပရိနိဗ္ဗာနစိတ္တဿ နိဗ္ဗာနာရမ္မဏန္တိ တမယုတ္တံ, ပဋိသန္ဓိဘဝင်္ဂစုတီနံ နိဗ္ဗာနာရမ္မဏဿ အနာရဟတ္တာ ‘‘နိဗ္ဗာနံ ဂေါတြဘုဿ ဝေါဒါနဿ မဂ္ဂဿ အာရမ္မဏပစ္စယေနပစ္စယော, နိဗ္ဗာနံ ဖလဿ [Pg.93] အာဝဇ္ဇနာယာ’’တိ ပဋ္ဌာနပါဠိယာ ဇဝနအာဝဇ္ဇနာနမေဝ အဓိပ္ပေတတ္တာ တသ္မာ ဧတ္ထ ‘‘ယံ ယော မုနိ ဖလသမာပတ္တိယာ အနေဇော အနေဇသင်္ခါတော တဏှာရဟိတော သန္တိံ နိဗ္ဗာနံ အာရဗ္ဘ အာရမ္မဏံ ကတွာ ကာလံ အသီတိဝဿပရိမာဏံ အကရိ အတိက္ကမီ’’တိ ယောဇနာ ကာတဗ္ဗာ. ကေစိ ပန ဧဝံ ဝဒန္တိ… ‘‘ကတ္ထစိ ပန အနုပ္ပဇ္ဇမာနဿ ခီဏာသဝဿ ယထောပဋ္ဌိတံ နာမရူပဓမ္မာဒိကမေဝ စုတိပရိယောသာနာနံ ဂေါစရဘာဝံ ဂစ္ဆတိ, န ကမ္မ-ကမ္မနိမိတ္တာဒယော’’တိ ဝုတ္တတ္တာ ကမ္မနိတ္တဂတိနိမိတ္တာနိ အရဟတော စုတိစိတ္တဿ အာရမ္မဏဘာဝံ န ဂစ္ဆန္တီတိ တမ္ပိ အယုတ္တမေဝ အယဉှေတ္ထတ္ထော ကတ္ထစိ ပန ဘဝေ အနုပ္ပဇ္ဇမာနဿ ခီဏာသဝဿ အရဟတော ယထာ ယထာ ယေန ယေန ပကာရေန ဥပဋ္ဌိတံ နာမရူပဓမ္မာဒိကမေဝ စုတိပရိယောသာနံ အာဝဇ္ဇနဇဝနစိတ္တာနံ ဂေါစရဘာဝံ ဂစ္ဆတိ, ပုန ဘဝါဘိနိဗ္ဗတ္တိယာ အဘာဝတော. ကိံ ကာရဏံ ဘူတာနိ ကမ္မကမ္မနိမိတ္တဂတိနိမိတ္တာနိ ဂေါစရဘာဝံ န ဂစ္ဆန္တီတိ. စုတိစိတ္တဿ ပန ပဋိသန္ဓိစိတ္တေန ဂဟိတံ အတီတာရမ္မဏမေဝ ဂေါစရဘာဝံ ဂစ္ဆတိ. ‘‘နာမရူပါဒိကမေဝါ တိ ဧတ္ထ နာမ’’န္တိ စိတ္တစေတသိကနိဗ္ဗာနံ ရူပန္တိ အဋ္ဌာရသဝိဓံ ရူပံ သင်္ဂဏှာတိ. နာမဉ္စ ရူပဉ္စ နာမရူပါ. နာမရူပါ စ တေ ဓမ္မာ စေတိ တထာ. တေ အာဒိ ယေသံ တေတိ နာမရူပဓမ္မာဒိ တမေဝ နာမရူပဓမ္မာဒိကံ. အာဒိသဒ္ဒေန ဆ ပညတ္တိယော သင်္ဂဏှာတိ, တေန နိဗ္ဗာနမ္ပိ အရဟတော မရဏာသန္နကာလေ ကြိယဇဝနဿပိ အာရမ္မဏဘာဝေါ ဘဝေယျာတိ အမှာကံ ခန္တိ ဝီမံသိတွာ ပန ဂဟေတဗ္ဗံ. ဘဂဝတော နိဗ္ဗာနစိတ္တဿ ပန တုသိတပုရတော စဝိတွာ သိရီမဟာမာယာယ ကုစ္ဆိမှိ ဝသိတပဋိသန္ဓိစိတ္တေန ဂဟိတာရမ္မဏမေဝ အာရမ္မဏံ ဟောတီတိ ဒဋ္ဌဗ္ဗံ တဉ္စ ခေါ ဂတိနိမိတ္တမေဝ, န ကမ္မကမ္မနိမိတ္တာနိ. ယုတ္တိတောပိ အာဂမတောပိ ဂတိနိမိတ္တမေဝ ယုဇ္ဇတိ တထာ ဟိ တုသိတပုရေယေဝ သေတကေတုဒေဝပုတ္တော ဟုတွာ ဒိဗ္ဗဂဏနာယ စတ္တာရိ သဟဿာနိ, မနုဿဂဏနာယ သတ္တပညာသဝဿကောဋိ,သဋ္ဌိဝဿသတသဟဿာနိ ဌတွာ ပရိယောသာနေ ပဉ္စ ပုဗ္ဗနိမိတ္တာနိ ဒိသွာ သုဒ္ဓါဝါသေ အရဟန္တဗြဟ္မုနာ ဒသဟိ စက္ကဝါဠသဟဿေဟိ အာဂမ္မ ဒေဝတာဝိသေသေဟိ စ.

It is unsuitable to interpret this verse, 'Whatever sage, unwavering, having taken the peace of Nibbāna as object, completed his time,' by connecting it with the Blessed One's parinibbāna-consciousness having Nibbāna as its object. This is because rebirth-linking, life-continuum, and death consciousnesses cannot have Nibbāna as their object. Therefore, in the Paṭṭhāna-pāḷi, it is stated: 'Nibbāna is a condition for the change-of-lineage, purification, and path by way of the object condition; Nibbāna is also a condition for the adverting of the fruition.' Here, only the moments of impulsion and adverting are intended. Thus, in this context, the interpretation should be: 'Whatever sage, unwavering through fruition attainment—termed 'unshakable' and devoid of craving—having taken the peace of Nibbāna as object, passed the time measuring eighty years and went beyond.' Some, however, say this: 'For an arahant who will not arise again, at the time of death, only the phenomena of mind and matter, etc., as they appear, become the object for the concluding process, not kamma, kamma-signs, or destiny-signs.' This, too, is incorrect. The meaning here is that for an arahant who will not arise again in any existence, whatever phenomena of mind and matter, etc., appear in whatever way, those become the object for the final adverting and impulsion consciousnesses, because there is no further becoming. Why is it that kamma, kamma-signs, and destiny-signs do not become objects? Because the death consciousness takes only a past object, the same object as the rebirth-linking consciousness. In 'Only mind and matter, etc.,' 'mind' includes consciousness, mental factors, and Nibbāna, while 'matter' refers to the eighteen kinds of materiality. Mind and matter together are called 'mind-and-matter.' These phenomena are the ādi, hence 'mind-and-matter phenomena, etc.' The term 'ādi' includes the six kinds of concepts; therefore, even Nibbāna could be an object for the functional impulsion consciousness of an arahant near the time of death. This is our opinion, but it should be examined carefully. However, for the Blessed One’s parinibbāna-consciousness, the object was what was taken by the rebirth-linking consciousness when he descended from the Tusita realm and entered the womb of Queen Sirīmahāmāyā. That object was only a destiny-sign, not kamma or kamma-signs. Both reason and scripture support that only a destiny-sign is appropriate. For while still in the Tusita realm, as the devaputta Setaketu, he remained there for four thousand divine years, or five hundred seventy-six million human years. At the end, seeing the five premonitory signs, he was approached by the Arahant-Brahmās from the Pure Abodes and by distinguished deities from ten thousand world-systems.

‘‘ကာလော ဒေဝ မဟာဝီရ, ဥပ္ပဇ္ဇ မာတုကုစ္ဆယံ;

သဒေဝကံ တာရယန္တော, ဗုဇ္ဈဿု အမတံ ပဒ’’န္တိ.

“It is time, O Deva, Great Hero, to arise in a mother’s womb; delivering the world with its gods, awaken to the deathless state.”

ယာစိယမာနော [Pg.94] ‘‘ကာလံ ဒီပဉ္စ ဒေသဉ္စ, ကုလံ မာတရမေဝ စာ’’တိ ဝုတ္တာနိ ပဉ္စ မဟာဝိလောကနာနိ ဝိလောကေတွာ တုသိတပုရတော စဝိတွာ အာသာဠှီပုဏ္ဏမာယံ ဥတ္တရာသာဠှနက္ခတ္တေနေဝ သဒ္ဓိံ ဧကူနဝီသတိယာ ပဋိသန္ဓိစိတ္တေသု မေတ္တာပုဗ္ဗဘာဂမဿ သောမနဿဉာဏသမ္ပယုတ္တအသင်္ခါရိကကုသလစိတ္တဿ သဒိသေန မဟာဝိပါကစိတ္တေန ပဋိသန္ဓိံ အဂ္ဂဟေသိ. တဒါရမ္မဏာသန္နဝီထိတော ပုဗ္ဗဘာဂေ အာလောကိတာနိ ကာလဒီပဒေသကုလမာတရဝသေန ဣမာနိ ပဉ္စ ပဋိသန္ဓိစိတ္တဿ ဂတိနိမိတ္တာရမ္မဏဘာဝေန ဂေါစရဘာဝံ ဂစ္ဆန္တီတိ အမှာကံ ခန္တိ တန္နိန္နတပ္ပောဏတပ္ပဗ္ဘာရဝသေန ဗာဟုလ္လပ္ပဝတ္တိတော တေနေဝ အဘိဓမ္မတ္ထသင်္ဂဟာဒီသု အဘိဓမ္မတ္ထ ဝိဘာဝနိယံ ‘‘မရဏကာလေ ယထာရဟံ အဘိမုခီဘူတံ ဘဝန္တရေ ပဋိသန္ဓိဇနကံ ကမ္မံ ဝါ တံ ကမ္မကရဏကာလေ ရူပါဒိကမုပလဒ္ဓပုဗ္ဗမုပကရဏဘူတဉ္စ ကမ္မနိမိတ္တံ ဝါ အနန္တရမုပ္ပဇ္ဇမာနဘဝေ ဥပလဘိတဗ္ဗံ ဥပဘောဂဘူတံ ဂတိနိမိတ္တံ ဝါ ကမ္မဗလေန ဆန္နံ ဒွါရာနမညတရသ္မိံ ပစ္စုပဋ္ဌာသိ, တတော ပရံ တမေဝ တထောပဋ္ဌိတမာလမ္ဗဏံ အာရဗ္ဘ ဝိပစ္စမာနကကမ္မာနုရူပံ ပရိသုဒ္ဓံ ဝါ, ဥပက္ကိလိဋ္ဌံ ဝါ ဥပပဇ္ဇိတဗ္ဗဘဝါနုရူပံ တတ္ထောဏတံဝ စိတ္တသန္တာနမဘိဏှံ ပဝတ္တတိ ဗာဟုလ္လေန. တမေဝ ဝါ ပန ဇနကဘူတံ ကမ္မံ အဘိနဝကရဏဝသေန ဒွါရပ္ပတ္တံ ဟောတိ. ပစ္စာသန္နမရဏဿ ပန တဿ ဝီထိစိတ္တာဝသာနေ ဘဝင်္ဂက္ခယေဝါ စဝနဝသေန ပစ္စုပ္ပန္နဘဝပရိယောသာနဘူတံ စုတိစိတ္တံ ဥပ္ပဇ္ဇိတွာ နိရုဇ္ဈတိ. တသ္မိံ နိရုဒ္ဓါဝသာနေ တဿာနန္တရမေဝ တထာ ဂဟိတမာလမ္ဗဏမာရဗ္ဘ သဝတ္ထုကမဝတ္ထုကမေဝ ဝါ ယထာရဟံ အဝိဇ္ဇာနုသယပရိက္ခိတ္တေန တဏှာနုသယမူလကေန သင်္ခါရေန ဇနိယမာနံ သမ္ပယုတ္တေဟိ ပရိဂ္ဂယှမာနံ သဟဇာတာနမဓိဋ္ဌာနဘာဝေန ပုဗ္ဗင်္ဂမဘူတံ ဘဝန္တရပဋိသန္ဓာနဝသေန ပဋိသန္ဓိသင်္ခါတံ မာနသမုပ္ပဇ္ဇမာနမေဝ ပတိဋ္ဌာတိ ဘဝန္တရေ’’တိ ဝုတ္တံ. တတ္ထ ‘‘တတ္ထောဏတံဝ စိတ္တသန္တာနမဘိဏှံ ပဝတ္တတိ ဗာဟုလ္လေနာ’’တိ ဣမိနာ ကမ္မဗလေန ဥပဋ္ဌိတံ ဂတိနိမိတ္တံ မရဏာသန္နဝီထိတော ပုဗ္ဗေ ဧကာဟဒွီဟာဒိဝသေန သတ္တာဟမ္ပိ, သတ္တာဟတော ဥတ္တရိပိ ဥပ္ပဇ္ဇတေ ဝါတိ ဒဿေတိ တထာ ဟိ ပရိသုဒ္ဓံ ဝါ ဥပက္ကိလိဋ္ဌံ ဝါ ဝိပစ္စမာနကကမ္မာနုရူပံ ဂတိနိမိတ္တံ စိရကာလမ္ပိ တိဋ္ဌတိ, အရိယဂါလတိဿစောရဃာတကာဒယော ဝိယ တထာ ဟိ အရိယဂါလတိဿော နာမ ဥပါသကော သီဟဠဒီပေ အတ္တနော ဘရိယာယ သုမနာယ သဒ္ဓိံ ယာဝဇီဝံ ဒါနာဒိ ပုညကမ္မာနိ [Pg.95] ကတွာ အာယူဟပရိယောသာနေ အရိယဂါလတိဿဿ မရဏမဉ္စေ နိပန္နဿ ဆဒေဝလောကတော ရထံ အာနေတွာ အတ္တနော အတ္တနော ဒေဝလောကံ ဝဏ္ဏေသုံ. ဥပါသကော ဒေဝတာနံ ကထံ သုတွာ တုသိတပုရတော အာဟဋရထံ ဌပေတွာ အဝသေသရထေ ‘‘ဂဟေတွာ ဂစ္ဆထာ’’တိ အာဟ. သုမနာ ပန အတ္တနော သာမိကဿ ဝစနံ သုတွာ ‘‘ကိံ တိဿ မရဏာသန္နေ ဝိလာပံ အကာသီ’’တိ အာဟ. တိဿော အတ္တနော ဘရိယာယ ကထံ သုတွာ အာဟ… ‘‘အဟံ ဝိလာပံ န ကရောမိ, ဒေဝလောကတော ဒေဝတာ ဆ ရထေ အာနေသုံ တာဟိ ဒေဝတာဟိ သဒ္ဓံ ကထေမီ’’တိ. တံ နပဿာမိ ကုဟိ’’န္တိ ဝုတ္တေ ပုပ္ဖဒါမံ အာဟရာပေတွာ အာကာသေ ခိပါပေသိ. သာ တံ ပုပ္ဖဒါမံ ရထသီသေ ဩလမ္ဗမာနံ ဒိသွာ ဂဗ္ဘံ ပဝိသိတွာ သယနေ သယိတွာ နာသိကဝါတံ သန္နိရုဇ္ဈိတွာ စဝိတွာ ပါတုရဟောသိ. သာ အတ္တနော သာမိကဿ သာသနံ ပေသေသိ… ‘‘အဟံ ပန ပဌမံ အာဂတောမှိ, တွံ ကသ္မာ စိရာယသီ’’တိ. ဥဘောပိ ရထေ ဌတွာ သဗ္ဗေ ဩလောကေန္တာနံယေဝ တုသိတပုရံ အဂမံသု. ဣမသ္မိဉှိ ဝတ္ထုသ္မိံ သာမိကဿ ဥပဋ္ဌိတဂတိနိမိတ္တံ ဘရိယာယ ပါကဋံ ဟုတွာ ပုရေတရတုသိတပုရေ နိဗ္ဗတ္တိတွာ သာမိကဿ သာသနံ ပေသေသိ တေန အရိယဂါလတိဿဿ စိရကာလံ ဂတိနိမိတ္တံ ဥပဋ္ဌာတီတိ ဝေဒိတဗ္ဗံ. မနုဿလောကေ ဟိ စိရကာလံ တုသိတပုရေ မုဟုတ္တံဝ ဟောတိ. ဧဝံ ပရိသုဒ္ဓံ ဝိပစ္စမာနကကမ္မာနုရူပံ ဂတိနိမိတ္တံ စိရကာလံ ပဝတ္တတိ ဣမိနာ နယေန ဒုဋ္ဌဂါမဏိအဘယဓမ္မိကဥပ္သကာဒီနမ္ပိ ဝတ္ထု ဝိတ္ထာရေတဗ္ဗံ. စောရဃာတကဿ ပန မဟာနိရယေ ဝိပစ္စမာနကကမ္မာနုရူပံ နေရယဂ္ဂိဇာလာဒိကံ သတ္တာဟံ ဥပဋ္ဌာတိ. သာဝတ္ထိနဂရေ ကိရ ပဉ္စသတာ စောရာ ဗဟိနဂရေ စောရကမ္မံ ကရောန္တိ. အထေကဒိဝသံ ဇနပဒပုရိသော တေသံ အဗ္ဘန္တရော ဟုတွာ စောရကမ္မံ အကာသိ, တဒါ တေ သဗ္ဗေပိ ရာဇပုရိသာ အဂ္ဂဟေသုံ. ရာဇာ တေ ဒိသွာ ‘‘တုမှာကံ အန္တရေ ဣမေ သဗ္ဗေ မာရေတုံ သမတ္ထဿ ဇီဝိတံ ဒမ္မီ’’တိ အာဟ. ပဉ္စသတာ စောရာ အညမညံ သမ္ဗန္ဓာ အညမညံ သဟာယကာတိ အညမညံ မာရေတုံ န ဣစ္ဆိံသု, ဇနပဒမနုဿော ပန ‘‘အဟံ မာရေမီ’’တိ ဝတွာ သဗ္ဗေ မာရေသိ. ရာဇာ တဿ တုဿိတွာ စောရဃာတကကမ္မံ အဒါသိ. သော ပဉ္စဝီသတိဝဿာနိ စောရဃာတကကမ္မံ အာကာသိ. ရာဇာ တဿ မဟလ္လကောတိ ဝတွာ အညဿ စောရဃာတက ကမ္မံ ဒါပေသိ. သော စောရဃာတကကမ္မာ အပနီတော အညတရဿ သန္တိကေ [Pg.96] နာသိကဝါတံ ဥဂ္ဂဏှိတွာ ဟတ္ထပါဒကဏ္ဏနာသာဒီဟိ ဆိန္ဒိတဗ္ဗာနံ ဦရူထနကဋ္ဌာနံ ဘိန္ဒန္တမာရေတဗ္ဗယုတ္တာနံ နာသိကဝါတံ ဝိဿဇ္ဇေတွာ မာရေတဗ္ဗံ မန္တံ လဘိ. သော ရာဇာနံ အာရောစေတွာ နာသိကဝါတေန စောရဃာတကကမ္မံ ကရောန္တဿေဝ တိံသ ဝဿာနိ အတိက္ကမိ. သော ပစ္ဆာ မဟလ္လကော ဟုတွာ မရဏမဉ္စေ နိပဇ္ဇိ ‘‘သတ္တဒိဝသေန ကာလံ ကရိဿတီ’’တိ. မရဏကာလေ မဟန္တံ ဝေဒနံ အဟောသိ. သော မဟာနိရယေ နိဗ္ဗတ္တော ဝိယ မဟာသဒ္ဒံ ကတွာ ဒုက္ခိတော ဟောတိ. တဿ သဒ္ဒေန ဘီတာ မနုဿာ ဥဘတောပဿေ ဂေဟံ ဆဍ္ဍေတွာ ပလာယိံသု. တဿ မရဏဒိဝသေ သာရိပုတ္တတ္ထေရော ဒိဗ္ဗစက္ခုနာ လောကံ ဩလောကေန္တော ဧတဿ ကာလံ ကတွာ မဟာနိရယေ နိဗ္ဗတ္တမာနံ ဒိသွာ တဿ အနုကမ္ပံ ပဋိစ္စ ဂေဟဒွါရေ ပါကဋော အဟောသိ. သော ကုဇ္ဈိတွာ နာသိကဝါတံ ဝိဿဇ္ဇေသိ. ယာဝ တတိယံ ဝိဿဇ္ဇမာနောပိ ဝိဿဇ္ဇာပေတုံ အသက္ကောန္တော ထေရံ အတိရေကေန ဝိရောစမာနံ ဒိသွာ စိတ္တံ ပသာဒေတွာ ပါယာသံ ထေရဿ ဒါပေသိ. ထေရော မင်္ဂလံ ဝဍ္ဎေတွာ အဂမာသိ. စောရဃာတကော ထေရဿ ဒိန္နဒါနံ အနုဿရိတွာ စဝိတွာ သဂ္ဂေ နိဗ္ဗတ္တိ, နိရယဇာလာဒယော အန္တရဓာယန္တိ. သော အနာဂတေပိ ပစ္စေကဗုဒ္ဓေါ ဘဝိဿတိ. ဧဝံ ဥပက္ကိလိဋ္ဌံ ဝါ ဝိပစ္စမာန ကကမ္မာနုရူပံ ဂတိနိမိတ္တမ္ပိ သတ္တာဟပရမံ ဥပဋ္ဌာတိ. အတ္ထိကေဟိ ပန သဟဿဝတ္ထု သဂါထာဝဂ္ဂေသု ဩလောကေတဗ္ဗော. ဘဂဝတော ပန ပရိသုဒ္ဓံ မေတ္တာပုဗ္ဗဘာဂဿ သောမနဿ ဉာဏသမ္ပယုတ္တကုသလဿ ကမ္မဿ ဝေဂေန ကာလဒီပဒေသကုလမာတရဝသေန ဣမာနိ ပဉ္စဂတိနိမိတ္တာနိ စိရကာလံ ဟုတွာ ဥပဋ္ဌဟန္တိ. စိရကာလန္တိ မနုဿလောကေ သတ္တာဟမတ္တံ, တုသိတပုရေမုဟုတ္တမေဝ, တထာပိ မနုဿလောကေ သတ္တာဟမတ္တေ ကာလေ ဒေဝတာနံ ပဉ္စပုဗ္ဗနိမိတ္တာနိ ပညာယန္တိ တဉ္စ ခေါ ပုညဝန္တာနံယေဝ ပညာယန္တိ, န သဗ္ဗေသံ မနုဿလောကေ ပုညဝန္တာနံ ရာဇရာဇမဟာမတ္တာဒီနံ ဝိယ တံ ဒိသွာ မဟေသက္ခာ ဒေဝတာ ဇာနန္တိ, န အပ္ပေသက္ခာ, မနုဿလောကေ နေမိတ္တကာ ဗြာဟ္မဏပဏ္ဍိတာဒယောဝိယ. မဟေသက္ခာ ဒေဝတာ တံ ပုဗ္ဗနိမိတ္တံ ဒိသွာ နန္ဒဝနံ နေတွာ ‘‘ကာလော ဒေဝါ’’တိ အာဒီဟိ ယာစန္တိ. မဟာသက္ကော တတ္ထေဝ နန္ဒဝနုယျာနေ ကာလဒီပဒေသကုလမာတရဝသေန ပဉ္စ ဝိလောကေတွာ စဝိတွာ တမာရမ္မဏံ ကတွာ မဟာမာယာယ ကုစ္ဆိမှိ ပဋိသန္ဓိံ အဂ္ဂဟေသီတိ သန္နိဋ္ဌာနမဝဂန္တဗ္ဗံ.

Being entreated, he contemplated the five great observations—the time, the continent, the country, the family, and the mother—and passing away from the Tusita realm, on the full moon day of Āsāḷhī, under the Uttarāsāḷha constellation, among the nineteen rebirth-linking consciousnesses, he took rebirth with a great resultant consciousness similar to the unprompted wholesome consciousness accompanied by joy and knowledge, preceded by loving-kindness. The five objects observed in the preliminary stage of the death-proximate thought-process—time, continent, country, family, and mother—become the objects of the rebirth-linking consciousness as signs of destiny. Our conviction is that due to their inclination, leaning, and weight, they frequently appear. Therefore, in the Abhidhammatthasaṅgaha and other expositions of Abhidhamma, it is explained: “At the time of death, the kamma that will produce rebirth in the next existence, or the kamma-sign (an object previously perceived during the performance of that kamma, or an instrumental object), or the destiny-sign (an object of enjoyment to be experienced in the immediately arising existence), appears at one of the six doors by the power of kamma. Thereafter, taking that very object thus presented as its basis, the stream of consciousness, whether pure or defiled, suitable for the existence to be attained, frequently and predominantly arises, inclined towards that very existence, in accordance with the ripening kamma. Or else, the generating kamma itself, as if newly performed, reaches the door.” For one nearing death, at the end of that thought-process, with the cessation of the life-continuum, the death consciousness, which is the termination of the present existence, arises and ceases. Immediately after its cessation, taking that very object thus grasped as its basis, whether with or without a physical basis, the rebirth-linking consciousness—a mental state generated by formations, enveloped by the latent tendency of ignorance, rooted in the latent tendency of craving, accompanied by its associated factors, and serving as the forerunner and support for co-nascent mental states—establishes itself in the next existence by way of rebirth-linking.” Here, the phrase “the stream of consciousness arises repeatedly and predominantly, inclined towards that very existence” indicates that the sign of destiny, presented by the power of kamma, may appear even a week or more before the death-proximate thought-process, for one, two days, etc., up to seven days, or even more than seven days. Thus, a pure or defiled sign of destiny, in accordance with the ripening kamma, may persist for a long time, as in the case of the lay disciple Ariyagālatissa and the executioner. Indeed, the lay disciple Ariyagālatissa in Sri Lanka, together with his wife Sumanā, performed meritorious deeds like giving throughout his life. At the end of his life, as Ariyagālatissa lay on his deathbed, deities from the six heavens brought chariots and described their respective heavenly realms. The lay disciple, hearing the words of the deities, kept aside the chariot brought from the Tusita realm and told the others, “Take them and go.” Sumanā, hearing her husband’s words, asked, “Tissa, why are you lamenting at the time of death?” Tissa, hearing his wife’s words, said, “I am not lamenting; deities from the heavens brought six chariots, and I am conversing with them.” When she said, “I do not see them anywhere,” he had a garland of flowers brought and thrown into the air. Seeing the garland hanging from the chariot’s pole, she entered her chamber, lay down on the bed, stopped her breath, passed away, and reappeared. She sent a message to her husband: “I have arrived first; why are you delaying?” Both stood in their chariots and, while all were watching, went to the Tusita realm. In this account, the sign of destiny presented to the husband became evident to the wife, who was reborn earlier in the Tusita realm and sent a message to her husband. Thus, it should be understood that Ariyagālatissa’s sign of destiny appeared for a long time. Indeed, a long time in the human world is but a moment in the Tusita realm. Similarly, a pure sign of destiny, in accordance with the ripening kamma, persists for a long time. In this way, the stories of Duṭṭhagāmaṇī, Abhayadhammika, and other lay disciples should also be elaborated. For the executioner, however, the fires of hell and so forth, in accordance with his ripening kamma, appeared for seven days in the great hell. It is said that in Sāvatthī, five hundred thieves committed robberies outside the city. Then one day, a man from the countryside joined them and committed a robbery, and at that time, all of them were captured by the king’s men. The king, seeing them, said, “Among you, I will grant life to whoever is able to kill all of these.” The five hundred thieves, being related to each other and friends, did not wish to kill each other, but the man from the countryside said, “I will kill them,” and slew them all. The king, pleased with him, gave him the duty of executioner. He performed the duty of executioner for twenty-five years. The king, saying he was old, had the duty of executioner given to another. Relieved of his duty as executioner, he learned from another the art of controlling the breath and obtained a mantra for killing by releasing breath on those who were to be executed by cutting off hands, feet, ears, nose, etc., and by breaking thighs and chests. He informed the king and continued performing the duty of executioner by means of the breath for thirty years. Later, having become old, he lay on his deathbed, and it was known he would die in seven days. At the time of death, he experienced great pain. He made a great sound, as if reborn in the great hell, and was distressed. Terrified by his sound, people abandoned their homes on both sides and fled. On his death day, the Venerable Sāriputta, surveying the world with his divine eye, saw him passing away and being reborn in the great hell, and out of compassion for him, appeared at his door. He, being angry, tried to release his breath. Even after trying to release it three times, being unable to do so, seeing the elder exceedingly radiant, he made his mind serene and offered milk-rice to the elder. The elder blessed him and departed. The executioner, remembering the gift given to the elder, passed away and was reborn in heaven, and the hell-fires and so forth vanished. He will also become a Paccekabuddha in the future. Thus, even a defiled sign of destiny, in accordance with ripening kamma, appears for up to seven days. Those interested should consult the Sahassavatthu in the Sagāthāvagga. For the Blessed One, however, due to the power of his pure wholesome kamma, preceded by loving-kindness, accompanied by joy and knowledge, these five signs of destiny—time, continent, country, family, and mother—appeared for a long time. “A long time” here means seven days in the human world, but just a moment in the Tusita realm. Nevertheless, during that seven-day period in the human world, the five preliminary signs appear to the deities. And indeed, they appear only to the meritorious, not to all. Seeing these signs, powerful deities know, but not those of lesser power—just as in the human world, soothsayers, brahmin scholars, and the like know the signs of meritorious people such as kings and great ministers. Powerful deities, seeing that preliminary sign, led him to Nandana Grove and entreated him with words like, “It is time, O deva.” The Great Being, having contemplated these five—time, continent, country, family, and mother—right there in Nandana Grove, passed away and, taking that object, took rebirth in Queen Mahāmāyā’s womb. This should be understood as the definitive account.

တတ္ထ [Pg.97] ကာလန္တိ မနုဿလောကေ ဧကူနတိံသတိမေ ဝဿေ ဝေသာခပုဏ္ဏမဒိဝသေ ဗုဒ္ဓေါ ဘဝိဿာမီတိ ကာလံ ဩလောကေသိ. ဒီပန္တိ ဇမ္ဗုဒီပေယေဝ ဘဝိဿာမိ, န အညဒီပေသူတိ ဒီပံ ဩလောကေသိ. ဒေသန္တိ မဇ္ဈိမဒေသေယေဝ, တဉ္စ ခေါ မဟာဗောဓိမဏ္ဍေယေဝ, န အညဒေသေတိ ဒေသံ ဩလောကေသိ. ကုလန္တိ ဒွေ ကုလာနိ ခတ္တိယကုလဗြာဟ္မဏကုလဝသေန. တတ္ထ ယသ္မိံ ကာလေ ခတ္တိယကုလံ လောကေ သေဋ္ဌဘာဝေန ‘‘အယမေဝ လောကေ အဂ္ဂေါ’’တိ သမ္မန္နတိ, တဒါ ခတ္တိယကုလေယေဝ ဗုဒ္ဓါ ဥပ္ပဇ္ဇန္တိ. ယသ္မိံ ပန ကာလေ ဗြာဟ္မဏကုလံ အယမေဝ လောကေ အဂ္ဂေါတိ, တဒါ ဗြာဟ္မဏကုလေယေဝ ဗုဒ္ဓါ ဥပ္ပဇ္ဇန္တိ. ဣဒါနိ ပန ခတ္တိယကုလမေဝ အဂ္ဂေါတိ သမ္မန္နန္တိ. ခတ္တိယကုလေပိ သကျရာဇာနောဝ လောကေ ဥတ္တမာ, အသမ္ဘိန္နခတ္တိယကုလတ္တာ တသ္မာ သကျရာဇကုလေယေဝ ဘဝိဿာမီတိ ကုလံ ဩလောကေသိ. မာတရန္တိ မမ မာတရံ ဒသ မာသာနိ သတ္တ စ ဒိဝသာနိ ဌဿတိ, ဧတ္ထန္တရေ မမ မာတုယာ အရောဂေါ ဘဝိဿတီတိ မာတရမ္ပိ ဩလောကေသိ. ဗောဓိသတ္တမာတာ ပန ပစ္ဆိမဝယေ ဌိတာ. ဧဝံ ယုတ္တိတောပိ အာဂမတောပိ ဘဂဝတော နိဗ္ဗာနစိတ္တဿ ပဋသန္ဓိစိတ္တေန ဂဟိတနိမိတ္တမေဝ အာရမ္မဏံ ဟောတီတိ ဝေဒိတဗ္ဗံ.

There, 'time' means: he considered the time, thinking, “I will become a Buddha in the human world on the full moon day of Vesākha in the twenty-ninth year.” 'Island' means: he considered the island, thinking, “I will be in Jambudīpa only, not in any other island.” 'Region' means: he considered the region, thinking, “I will be in the Middle Country only, and specifically at the great Bodhi terrace, not in any other region.” 'Family' means: there are two families—the warrior family and the brahmin family. At a time when the warrior family is esteemed in the world as the highest, regarded as “This is the foremost in the world,” then Buddhas are born in the warrior family. But at a time when the brahmin family is esteemed as the highest, then Buddhas are born in the brahmin family. Now, however, the warrior family is regarded as the highest. Among warrior families, the Sakyan royal family is the most excellent in the world, being of unmixed warrior lineage; therefore, he considered the family, thinking, “I will be born in the Sakyan royal family.” 'Mother' means: he also considered his mother, thinking, “My mother will live for ten months and seven days, and during that time my mother will be free from illness.” The mother of a Bodhisatta, however, is established in her final stage of life. Thus, both by reasoning and by tradition, it should be understood that for the Nibbāna-consciousness of the Blessed One, its object is precisely the sign grasped by the relinking consciousness.

သဗ္ဗညုဇိနနိဗ္ဗာန, စိတ္တဿ ဂေါစရံ သုဘံ;

ဝိညေယျံ ဂတိနိမိတ္တံ, ဂန္ထေဟိ အဝိရောဓတော.

Nibbāna of the All-Knowing Conqueror, the mind's beautiful object, is to be understood as the sign of destination, without contradiction from the treatises.

ဓာတုပရိနိဗ္ဗာနမ္ပိ ဗောဓိမဏ္ဍေယေဝ ဘဝိဿတိ ဝုတ္တဉှေတံ ဥပရိပဏ္ဏာသကေ ‘‘ဓာတုပရိနိဗ္ဗာနံ အနာဂတေ ဘဝိဿတိ သာသနဿ ဟိ ဩသက္ကနကာလေ ဣမသ္မိံ တမ္ဗပဏ္ဏိဒီပေ ဓာတုယော သန္နိပတိတွာ မဟာစေတိယတော နာဂဒီပေ ရာဇာယတနစေတိယံ, တတော မဟာဗောဓိပလ္လင်္ကံ ဂမိဿန္တိ. နာဂဘဝနတောပိ ဒေဝလောကတောပိ ဓာတုယော မဟာဗောဓိပလ္လင်္ကမေဝ ဂမိဿန္တိ သာသပမတ္တာပိ ဓာတုယော အန္တရာ န နဿိဿန္တိ, သဗ္ဗာ ဓာတုယော မဟာဗောဓိပလ္လင်္ကေ ရာသိဘူတာ သုဝဏ္ဏက္ခန္ဓာ ဝိယ ဧကဂ္ဃနာ ဟုတွာ ဆဗ္ဗဏ္ဏရသ္မိယော ဝိဿဇ္ဇိဿန္တိ, တာ ဒသသဟဿလောကဓာတုံ ဖရိဿန္တိ. တတော ဒသသဟဿစက္ကဝါဠေသု ဒေဝတာ သန္နိပတိတွာ ''အဇ္ဇ သတ္ထာ ပရိနိဗ္ဗာယတိ အဇ္ဇ သာသနံ ဩသက္ကတိ ပစ္ဆိမဒဿနံ ဣဒံ အမှာက’’န္တိ ဒသဗလဿ ပရိနိဗ္ဗုတဒိဝသတော မဟန္တတရံ ကာရုညံ ကရိဿန္တိ ဌပေတွာ အနာဂါမိခီဏာသဝေ အဝသေသာ သကတ္တဘာဝေန သန္ဓာရေတုံ [Pg.98] နာသက္ခိံသု, ဓာတုသရီရတော တေဇောဓာတု ဥဋ္ဌဟိတွာ ယာဝ ဗြဟ္မလောကာ ဥဂ္ဂစ္ဆိဿတိ. သာသပမတ္တာယပိ ဓာတုယာ သတိ ဧကဇာလာ ဘဝိဿတိ ဓာတူသု ပရိယာဒါနံ ဂတာသု ပစ္ဆိဇ္ဇိဿတိ. ဧဝံ မဟန္တံ အာနုဘာဝံ ဒဿေတွာ ဓာတူသု အန္တရဟိတာသု သာသနံ အန္တရဟိတံ နာမ ဟောတိ. ယာဝ ဧဝံ န အန္တရဓာယတိ, တာဝ အနန္တရဓာနမေဝ သာသနံ. ပရိနိဗ္ဗာနကာလတော ပဋ္ဌာယ ယာဝ သာသပမတ္တာ ဓာတု တိဋ္ဌတိ, တာဝ ဗုဒ္ဓကာလတော ပစ္ဆာတိ န ဝေဒိတဗ္ဗံ ဓာတူသု ဟိ ဌိတာသု ဗုဒ္ဓါ ဌိတာ ဝ ဟောန္တိ, တသ္မာ ဧတ္ထန္တရေ အညဿ ဗုဒ္ဓဿ ဥပ္ပတ္တိ နိဝါရိတာဝ ဟောတိ. တေနေဝ ဝဒါမ.

The relics' final extinction will also occur at the Bodhi seat, as stated in the Uparipaṇṇāsaka: “The relics' final extinction will occur in the future, when the Dispensation is declining. At that time, the relics will gather from this island of Tambapaṇṇi, from the Great Stupa to the Rājāyatana Shrine in Nāgadīpa, and then proceed to the Great Bodhi Throne. Even from the Nāga abodes and the heavenly realms, the relics will go only to the Great Bodhi Throne. Not even a mustard-seed-sized relic will perish along the way. All the relics will assemble at the Great Bodhi Throne, forming a mass like a solid golden block, emitting rays of six colors that will pervade the ten-thousandfold world-system. Then, deities from the ten-thousand world-systems will gather, lamenting, ‘Today the Teacher attains final extinction! Today the Dispensation declines! This is our last sight of him!’ They will feel greater sorrow than on the day of the Ten-Powered One's final passing. Except for non-returners and arahants, the remaining ones will be unable to bear their grief. A fiery element will rise from the relic-body, ascending as far as the Brahma-world. Even if only a mustard-seed-sized relic remains, it will become a single flame. When the relics are entirely consumed, the flame will be extinguished. After displaying such immense power, when the relics disappear, the Dispensation is said to have vanished. Until this happens, the Dispensation has not vanished. From the time of final extinction until even a mustard-seed-sized relic remains, it should not be considered ‘after the Buddha's time.’ For as long as the relics remain, it is as if the Buddhas remain. Therefore, during this interval, the arising of another Buddha is entirely prevented. Thus we declare.”

ပရိနိဗ္ဗာနကာလတော, ပစ္ဆာ ဓရန္တိ ဓာတုယော;

အနိဗ္ဗုတောဝ သမ္ဗုဒ္ဓေါ, အညဗုဒ္ဓဿ ဝါရိတာ.

From the time of the Parinibbāna, the relics are preserved; as if the Sambuddha were not extinguished, the arising of another Buddha is prevented.

ဇီဝမာနေပိ သမ္ဗုဒ္ဓေ, နိဗ္ဗုတေ ဝါ တထာဂတေ;

ယော ကရောတိ သမံ ပူဇံ, ဖလံ တာသ သမံ သိယာ’တိ.

Whether the Sambuddha is living or the Tathāgata has passed into Nibbāna, for one who offers equal veneration, the fruit thereof will be equal.

ဣတိ သာဂရဗုဒ္ဓိတ္ထေရဝိစရိတေ သီမဝိသောဓနေ ဓမ္မဝဏ္ဏနာယ

Thus in the Dhamma exposition on the purification of boundaries, from the treatise of the Elder Sāgarabuddhi.

နိဗ္ဗာနကဏ္ဍော တတိယော ပရိစ္ဆေဒေါ.

The Section on Nibbāna: The Third Chapter.

၄. သမသီသိကဏ္ဍော

4. The Chapter on Equal Heads

ဣဒါနိ သံဃော စ ဒုလ္လဘော လောကေတိ ပဒဿ ဝဏ္ဏနာက္ကမော သမ္ပတ္တော. တတ္ထ သံဃောတိ ပရမတ္ထသမ္မုတိဝသေန ဒုဝိဓော ဟောတိ. တေသု ပရမတ္ထသံဃော စတ္တာရိ ပုရိသယုဂါနိ, အဋ္ဌပုရိသပုဂ္ဂလာ, စတ္တာလီသမ္ပိ ပုဂ္ဂလာ, အဋ္ဌသတမ္ပိ ပုရိသပုဂ္ဂလာတိ စတုဗ္ဗိဓော ဟောတိ. တတ္ထ သင်္ခေပဝသေန သောတာပတ္တိမဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကံ ယုဂံ, သကဒါမိမဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကံ, အနာဂါမိမဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကံ, အရဟတ္တမဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကန္တိ စတ္တာရိ ပုရိသယုဂါနိ ဟောန္တိ. စတ္တာရော မဂ္ဂဋ္ဌာ စတ္တာရော ဖလဋ္ဌာတိ အဋ္ဌပုရိသပုဂ္ဂလာ ဟောန္တိ. စတ္တာလီသမ္ပိ ပုဂ္ဂလာတိ သောတာပတ္တိမဂ္ဂဋ္ဌော ပဌမဈာနိကာဒိဝသေန ပဉ္စ, တထာ သကဒါဂါမိအနာဂါမိအရဟတ္တမဂ္ဂဋ္ဌာပိ ပဉ္စ ပဉ္စာတိ ဝီသတိ မဂ္ဂဋ္ဌပုဂ္ဂလာ, တထာ ဖလဋ္ဌာပိ သောတပတ္တိဖလဋ္ဌာဒိဝသေန ပဉ္စ ပဉ္စာတိ ဝီသတိ ဖလဋ္ဌာတိ စတ္တာလီသပုဂ္ဂလာ ဟောန္တိ. ဧတ္ထ စ မဂ္ဂဿ ဧကစိတ္တက္ခဏိကတ္တာ ကထံ ဝီသတိမဂ္ဂဋ္ဌာ ပုဂ္ဂလာ ဘဝေယျုန္တိ.

Now the explanation of the phrase “the Sangha is rare in the world” has been reached. Herein, the Sangha is twofold: in the ultimate sense and the conventional sense. Among these, the ultimate Sangha is fourfold: the four pairs of persons, the eight individuals, the forty persons, and the one hundred and eight persons. Briefly, there are four pairs of persons: one pair consisting of the one established in the path of stream-entry and the one established in the fruit of stream-entry, one pair consisting of the one established in the path of once-returning and the one established in the fruit of once-returning, one pair consisting of the one established in the path of non-returning and the one established in the fruit of non-returning, and one pair consisting of the one established in the path of arahantship and the one established in the fruit of arahantship. The eight individuals are the four established in the paths and the four established in the fruits. The forty persons are as follows: the one established in the path of stream-entry is fivefold in terms of having the first jhāna and so on, and likewise those established in the paths of once-returning, non-returning, and arahantship are also fivefold each—thus twenty persons established in the paths. Similarly, those established in the fruits, such as the one established in the fruit of stream-entry, are also fivefold each—thus twenty persons established in the fruits, making forty persons in total. Here, since the path lasts only a single mind-moment, how can there be twenty persons established in the paths?

ဝုစ္စတေပါဒကဇ္ဈာနသမ္မသိတဇ္ဈာနပုဂ္ဂလဇ္ဈာသယေသုပိ [Pg.99] ဟိ အညတရဝသေန တံ တံ ဈာနသဒိသဝိတက္ကာဒိအင်္ဂပါတုဘာဝေန စတ္တာရောပိ မဂ္ဂဋ္ဌာ ပဌမဇ္ဈာနိကာဒိဝေါဟာရံ လဘန္တာ ပစ္စေကံ ပဉ္စပဉ္စဓာ ဝိဘဇိယန္တိ, တသ္မာ ဝီသတိ မဂ္ဂဋ္ဌာ ဟောန္တိ. တတ္ထ ပဌမဇ္ဈာနာဒီသု ယံ ယံ ဈာနံ သမာပဇ္ဇိတွာ တတော ဝုဋ္ဌာယ သင်္ခါရေ သမ္မသန္တဿ ဝုဋ္ဌာနဂါမိနီဝိပဿနာ ပဝတ္တာ, တံ ပါဒကဇ္ဈာနံ ဝုဋ္ဌာနဂါမိနိဝိပဿနာယ ပဒဋ္ဌာနဘာဝတော. ယံ ယံ ဈာနံ သမ္မသန္တဿ သာ ပဝတ္တာ, တံ သမ္မသိတဇ္ဈာနံ. ‘‘အဟော ဝတ မေ ပဌမဇ္ဈာနသဒိသော မဂ္ဂေါ ပဉ္စင်္ဂိကော, ဒုတိယဇ္ဈာနာဒီသု ဝါ အညတရသဒိသော စတုရင်္ဂိကာဒိဘေဒေါ မဂ္ဂေါ ဘဝေယျာ’’တိ ဧဝံ ယောဂါဝစရဿ ဥပ္ပန္နဇ္ဈာသယော ပုဂ္ဂလဇ္ဈာသယော နာမ. တတ္ထ ယေန ပဌမဇ္ဈာနာဒီသု အညတရံ ဈာနံ သမာပဇ္ဇိတွာ တတော ဝုဋ္ဌာယ ပကိဏ္ဏကသင်္ခါရေ သမ္မသိတွာ မဂ္ဂေါ ဥပ္ပာဒိတော ဟောတိ, တဿ သော မဂ္ဂေါ ပဌမဇ္ဈာနာဒိ တံ တံ ပါဒကဇ္ဈာနသဒိသော ဟောတိ. သစေ ပန ဝိပဿနာပါဒကံ ကိဉ္စိဈာနံ နတ္ထိ, ကေဝလံ ပဌမဇ္ဈာနာဒီသု အညတရံ ဈာနံ သမ္မသိတွာ မဂ္ဂေါ ဥပ္ပာဒိတော ဟောတိ, တဿ သော သမ္မသိတဇ္ဈာနသဒိသော ဟောတိ. ယဒါ ပနယံ ကိဉ္စိ ဈာနံ သမာပဇ္ဇိတွာ တတော အညံ သမ္မသိတွာ မဂ္ဂေါ ဥပ္ပာဒိတော ဟောတိ, တဒါ ပုဂ္ဂလဇ္ဈာသယဝသေန ဒွီသု အညတရသဒိသော ဟောတိ. ဧဝံ သမထယာနိကဿ ပုထုဇ္ဇနဿ အရိယာနံ ဝါ ပါဒကဇ္ဈာနသမ္မသိတဇ္ဈာနပုဂ္ဂလဇ္ဈာသယဝသေန ပဌမဇ္ဈာနာဒီနံ အညတရဈာနသဒိသဿ မဂ္ဂင်္ဂိကဿ ပဝတ္တနတော ပုဂ္ဂလဘေဒဝသေန ဝီသတိ မဂ္ဂဋ္ဌာ ပုဂ္ဂလာ ဟောန္တိ, တထာ ဖလဋ္ဌာပိ ဝီသတီတိ စတ္တာလီသအရိယပုဂ္ဂလာ ဟောန္တိ. အပရမ္ပိ သစေ ပန ပုဂ္ဂလဿ တထာ ဝိဓော အဇ္ဈာသယော နတ္ထိ, အနုလောမဝသေန ဟေဋ္ဌိမဟေဋ္ဌိမဈာနတော ဝုဋ္ဌာယ ဥပရူပရိဈာနဓမ္မေ သမ္မသိတွာ ဥပ္ပာဒိတမဂ္ဂေါ ပါဒကဇ္ဈာနမနပေက္ခိတွာ သမ္မသိတဇ္ဈာနသဒိသော ဟောတိ. ပဋိလောမဝသေန ဥပရူပရိဈာနတော ဝုဋ္ဌာယ ဟေဋ္ဌိမဟေဋ္ဌိမဈာနဓမ္မေ သမ္မသိတွာ ဥပ္ပာဒိတမဂ္ဂေါ သမ္မသိတဇ္ဈာနမနပေက္ခိတွာ ပါဒကဇ္ဈာနသဒိသော ဟောတိ, ဟေဋ္ဌိမဟေဋ္ဌိမဈာနတော ဟိ ဥပရူပရိဈာနံ ဗလဝတရန္တိ, အဋ္ဌသတမ္ပိ ပုရိသပုဂ္ဂလာတိ တတ္ထ ဧကဗီဇီ, ကောလံကောလော, သတ္တက္ခတ္တုပရမောတိ တယော သောတာပန္နာ. ကာမရူပါရူပဘဝေသု အဓိဂတဖလာ တယော သကဒါဂါမိနောတိ တေ သဗ္ဗေပိ ဒုက္ခပဋိပဒါ ဒန္ဓာဘိညံ, ဒုက္ခပဋိပဒါ ခိပ္ပာဘိညံ, သုခါပဋိပဒါ ဒန္ဓာဘိညံ, သုခါပဋိပဒါ ခိပ္ပာဘိညန္တိ [Pg.100] စတုန္နံ ပဋိပဒါနံ ဝသေန စတုဝီသတိ, အန္တရာပရိနိဗ္ဗာယီ, ဥပဟစ္စပရိ နိဗ္ဗာယီ, သသင်္ခါရပရိနိဗ္ဗာယီ, အသင်္ခါရပရိနိဗ္ဗာယီ, ဥဒ္ဓံသောတော အကနိဋ္ဌဂါမီတိ အဝိဟာသု ပဉ္စ အနာမိဂါနော, တထာ အတပ္ပာသုဒဿာသုဒဿီသုပိ ပဉ္စ. အကနိဋ္ဌေသု ပန ဥဒ္ဓံသောတဝဇ္ဇာ အန္တရာပရိနိဗ္ဗာယီ, ဥပဟစ္စပရိနိဗ္ဗာယီ, သသင်္ခါရပရိနိဗ္ဗာယီ, အသင်္ခါရပရိဗ္ဗာယီတိ စတ္တာရောတိ စတုဝီသတိ အနာဂါမိနော. သုက္ခဝိပဿကော, သမထယာနိကောတိ ဒွေ အရဟန္တော, စတ္တာရော မဂ္ဂဋ္ဌာတိ စတုပညာသ တေ သဗ္ဗေပိ သဒ္ဓါဓုရပညာဓုရာနံဝသေန ဒွေဂုဏေ ဟုတွာ အဋ္ဌသတံ အရိယပုဂ္ဂလာ ဟောန္တိ. တေ သဗ္ဗေပိ ‘‘အဋ္ဌသတံ ဝါ’’တိ ဝိတ္ထာရဝသေန ဥဒ္ဒိဋ္ဌာ အရိယပုဂ္ဂလာ တေ သင်္ခေပတော ယုဂဝသေန သောတာပတ္တိ မဂ္ဂဋ္ဌော ဖလဋ္ဌောတိ ဧကံ ယုဂန္တျာဒိနာ စတ္တာရောဝ ဟောန္တိ. တေနေဝါဟ ရတနပရိတ္တေ ‘‘ယေ ပုဂ္ဂလာ အဋ္ဌသတံ ပသတ္ထာ, စတ္တာရိ ဧတာနိ ယုဂါနိ ဟောန္တီ’’တိ အယံ ပဘေဒေါမဂ္ဂဋ္ဌဖလဋ္ဌေသု မိဿကဝသေန လဗ္ဘတိ ဈာနိကဝိပဿကပဘေဒေါ ပန ဖလဋ္ဌေယေဝ လဗ္ဘတိ မဂ္ဂဿ ဧကစိတ္တက္ခတိကတ္တာ မဂ္ဂဋ္ဌေသု န လဗ္ဘတိ. တတ္ထ သောတာပတ္တိဖလဋ္ဌော ဈာနိကသုက္ခဝိပဿကဝသေန ဒုဝိဓော. တေသု ဈာနိကော ပုဂ္ဂလော တသ္မိံ ဘဝေ အရဟတ္တပ္ပတ္တော ပရိနိဗ္ဗာယတိ. အပ္ပတ္တော ဗြဟ္မလောကဂတော ဟောတိ, သော ဈာနိကော နာမ. မူလဋီကာယံ ပန နိကန္တိယာ သတိ ပုထုဇ္ဇနာဒယော ယထာလဒ္ဓဇ္ဈာနဿ ဘူမိဘူတေ သုဒ္ဓါဝါသဝဇ္ဇိတေ ယတ္ထ ကတ္ထစိ နိဗ္ဗတ္တန္တိ တထာ ကာမဘဝေပိ ကာမာဝစရကမ္မဗလေန ‘‘ဣဇ္ဈတိ ဟိ ဘိက္ခဝေ သီလဝတော စေတောပဏိဓိ ဝိသုဒ္ဓတ္တာ’’တိ ဝုတ္တံ. အနာဂါမိနော ပန ကာမရာဂဿ သဗ္ဗသော ပဟီနတ္တာ ကာမဘဝေသု နိကန္တိံ န ဥပ္ပာဒေန္တီတိ ကာမလောကဝဇ္ဇိတေ ယထာလဒ္ဓဿ ဘူမိ ဘူတေ ယတ္ထ ကတ္ထစိ နိဗ္ဗတ္တန္တီ’တိ ဝုတ္တံ တထာ ဟိ အနာဂါမိဿေဝ ကာမဘဝေ နိကန္တိယာ ပဟီနတ္တာ သောတာပန္နသကဒါဂါမီနမ္ပိ နိကန္တိယာ သတိ ကာမဘဝေ ကာမာဝစရကမ္မဗလေန ဥပ္ပတ္တိဘာဝေါ အဝါရိတောဝ ဟောတီတိ ဝိညာယတိ တသ္မာ ‘‘အပ္ပတ္တေ ဗြဟ္မလောကဂတော ဟောတိ, သော ဈာနိကော နာမာတိ ဣဒံ ယေဘုယျဝသေန ဝုတ္တ’’န္တိ ဒဋ္ဌဗ္ဗံ. သုက္ခဝိပဿကော ပန တိဝိဓော ဧကဗီဇီ, ကောလံကောလော, သတ္တက္ခတ္တုပရမောတိ. တတ္ထ ဧကော မနုဿလောကေ ဝါ ဟောတု ဆဒေဝလောကေ ဝါ, ဧကပဋိသန္ဓိကော ဟုတွာ အရဟတ္တံ ပတွာ ပရိနိဗ္ဗာယတိ, အယံ ဧကဗီဇီ နာမ ဧကော [Pg.101] မနုဿလောကေ ဧကာ ပဋိသန္ဓိ ဒေဝလောကေ ဧကာတိ ဒွေပဋိသန္ဓိကော ဝါ, ဧဝံ တိစတုပဉ္စဆပရမော ဟုတွာ အရဟတ္တံ ပတွာ ပရိနိဗ္ဗာယတိ, အယံ ကောလံကောလော နာမ. ဧကော မနုဿလောကေ သောတာပန္နော ဟုတွာ ဒေဝလောကေ ဧကာ ပဋိသန္ဓိ တတော ပုနာဂန္တွာ မနုဿလောကေ ဧကာတိ ဧဝံ မနုဿဒေဝလောကမိဿကဝသေန တတ္ထ စတ္တာရိ ဣဓ တီဏိတျာဒိနာ တတ္ထ ဆ, ဣဓ ဧကောတိ ယာဝ သတ္တပဋိသန္ဓိကော ဟုတွာ ပရိနိဗ္ဗာယတိ, အယံ သတ္တက္ခတ္တုပရမော နာမ. ကေဝလံ ပန မနုဿလောကေ ယေဝ သတ္တ ဒေဝလောကေယေဝ ဝါ သတ္တာတိ ဧဝံ အမိဿော ဟုတွာ ပဋိသန္ဓိကော ဂဟေတဗ္ဗော အပရေ ပန ‘‘ဣတော သတ္တ, တတော သတ္တ သံသာရေ ဝိစရန္တီ’’တိ ဝုတ္တတ္တာ မနုဿလောကသတ္တပဋိသန္ဓိဒေဝလောက သတ္တပဋိသန္ဓိဝသေန သတ္တက္ခတ္တုပရမံ ဝဒန္တိ. တံ အယုတ္တံ ကသ္မာ ‘‘ကိဉ္စာပိ တေ ဟောန္တိ ဘုသံပမတ္တာ, န တေ ဘဝံ အဋ္ဌမမာဒိယန္တီ’’တိ ပါဠိယာ ဝိရောဓတ္တာ. အပိစ ဒွိဘဝပရိစ္ဆိန္နော သကဒါဂါမီပိ ဒွိက္ခတ္တုံ မနုဿလောကံ အာဂတော ဘဝေယျ, တဿပိ တတ္ထ ဧကံ, ဣဓ ဧကန္တိ ဝါရဿ လဗ္ဘိတဗ္ဗတော န ပနေဝံ ဒဋ္ဌဗ္ဗံ. သကိံ ဣမံ မနုဿလောကံ အာဂစ္ဆတီတိ သကဒါဂါမီ ဣဓ ပတွာ ဣဓ ပရိနိဗ္ဗာယီ, တတ္ထ ပတွာ တတ္ထ ပရိနိဗ္ဗာယီ, တတ္ထ ပတွာ ဣဓ ပရိနိဗ္ဗာယီ, ဣဓ ပတွာ တတ္ထ ပရိနိဗ္ဗာယီတိ ပဉ္စသု သကဒါဂါမီသု ပဉ္စမကော ဣဓ အဓိပ္ပေတော. ယဒိ ဧဝံ ဣဓ ပတွာ ဣဓ ပရိနိဗ္ဗာယီတိ အာဒယော စတ္တာရော ကထံ သကဒါဂါမီနာမာတိ. တေ သကိံ ပုန အာဂစ္ဆတီတိ ဝစနတ္ထေန သကဒါဂါမီ နာမ. ကာမတဏှာယ သဗ္ဗသော ပဟီနတ္တာ ဣမံ ကာမဓာတုံ အနာဂစ္ဆတီတိ အနာဂါမီ, နိစ္စံ ဗြဟ္မလောကေယေဝ ပဋိသန္ဓိ ဝသေန အာဂစ္ဆတီတိ အဓိပ္ပာယော. ဈာနိကဿ ဧဝံ ဟောတု, သုက္ခဝိပဿကဿ ကထန္တိ သောပိ ဈာနိကောဝ ဟုတွာ ဂစ္ဆတိ တဿ ဟိ မဂ္ဂန္တရေ သီဟဗျဂ္ဃာဒီဟိ ဟတဿာပိ လက္ခဏတ္တယံ အာရောပေတွာ ဈာနိကော ဟုတွာဝ မရဏံ ဟောတိ အယံ ပန ရူပါရူပဘဝေန ဧကက္ခတ္တုပရမော နာမ. သတ္တက္ခတ္တုပရမာဒယော အရိယာ ရူပါရူပလောကေသု အနေကက္ခတ္တုပဋိသန္ဓိကာပိ ဗြဟ္မလောကသာမညေန ဧကပဋိသန္ဓိကာ နာမ ဟောန္တိ. အရဟာ ပန ပါပကရဏေ ရဟာဘာဝါ ဒက္ခိဏံ အရဟတ္တာ ပုန ဘဝါ ဘိနိဗ္ဗတ္တိယာရဟာဘာဝါတျာဒိနာ ဝစနတ္ထေန အရဟာ နာမ. သောပိ တိဝိဓော ဈာနိက သုက္ခဝိပဿက သမသီသီဝသေန. တတ္ထ ဈာနိကော မဂ္ဂေနေဝ အာဂတော[Pg.102], သော ပဋိသမ္ဘိဒါပ္ပတ္တော နာမ. အပရောပိ ပုထုဇ္ဇနသေက္ခသန္တာနေ ဈာနိကော ဟုတွာ ဈာနံ ပါဒကံ ကတွာ မဂ္ဂံ ဥပ္ပာဒေတိ, သောပိ ဈာနိကောဝ. သုက္ခဝိပဿကော ပန ကိလေသက္ခယမတ္တမေဝ မဂ္ဂေန သဟ အနာဂတဈာနံ နာမ နတ္ထိ, တံ ပစ္ဆာ ပရိဟာယတီတိပိ ဝဒန္တိ. သမသီသီ ပန တိဝိဓော ဟောတိ ဣရိယာပထသမသီသီ, ရောဂသမသီသီ, ဇီဝိတသမသီသီတိ. တတ္ထ ယော ဌာနာဒီသု ဣရိယာပထေသု ယေနေဝ ဣရိယပထေန သမန္နာဂတော ဟုတွာ ဝိပဿနံ အာရဘတိ, တေနေဝ ဣရိယာပထေန အရဟတ္တံ ပတွာ ပရိနိဗ္ဗာယတိ အယံ ဣရိယာပထသမသီသီ နာမ. ယော ပန ဧကံ ရောဂံ ပတွာ အန္တောရောဂေ ဧဝ ဝိပဿနံ ပဋ္ဌပေတွာ အရဟတ္တံ ပတွာ တေနေဝ ရောဂေန ပရိနိဗ္ဗာယတိ အယံ ရောဂသမသီသိ နာမ. ယော ပန တေရသသု သီသေသု ကိလေသသီသံ အဝိဇ္ဇံ အရဟတ္တမဂ္ဂေါ ပရိယာဒိယတိ, ပဝတ္တိသီသံ ဇီဝိတိန္ဒြိယံ စုတိစိတ္တံ ပရိယာဒိယတိ, အယံ ဇီဝိတသမသီသီနာမ. တတ္ထ တေရသ သီသာနိ ကတမာနိ တေရသ သီသာနိ. ပလိဗောဓသီသံ, တဏှာဗန္ဓနသီသံ, မာနပရာမာသသီသံ, ဒိဋ္ဌိဝိက္ခေပသီသံ, ဥဒ္ဓစ္စကိလေသသီသံ, အဝိဇ္ဇာအဓိမောက္ခသီသံ, သဒ္ဓါပဂ္ဂဟသီသံ, ဝီရိယဥပဋ္ဌာနသီသံ, သတိအဝိက္ခေပသီသံ, သမာဓိဒဿနသီသံ, ပညာပဝတ္တိသီသံ, ဇီဝိတိန္ဒြိယဂေါစရသီသံ, ဝိမောက္ခသင်္ခါရသီသန္တိ. ဧတ္ထ စ အဝိဇ္ဇာ ပရိယာဒါယကံ မဂ္ဂစိတ္တံ ဇီဝိတိန္ဒြိယံ ပရိယာဒါတုံ သက္ကောတိ, ဇီဝိတပရိယာဒါယကံ စုတိစိတ္တံ အဝိဇ္ဇံ ပရိယာဒါတုံ န သက္ကောတိ, အဝိဇ္ဇာ ပရိယာဒါယကံ စိတ္တံ အညံ, ဇီဝိတိန္ဒြိယပရိယာဒါယကံ စိတ္တံ အညံ. ကထံ ပနိဒံ သီသံ သမံ ဟောတီတိ. ဝါရသမတာယ, ယသ္မိဉှိ ဝါရေ မဂ္ဂဝုဋ္ဌာနံ ဟောတိ, သောတာပတ္တိမဂ္ဂေ မဂ္ဂဖလနိဗ္ဗာနပဟီနသေသကိလေသပစ္စဝေက္ခဏာဝသေန ပဉ္စ ပစ္စဝေက္ခဏာနိ, တထာ သကဒါမိမဂ္ဂေ ပဉ္စ, အနာဂါမိမဂ္ဂေ ပဉ္စ, အရဟတ္တမဂ္ဂေ သေသကိလေသာဘာဝါ စတ္တာရီတိ ဧကူနဝီသတိမေ ပစ္စဝေက္ခဏဉာဏေ ပတိဋ္ဌာယ ဘဝင်္ဂံ ဩတရိတွာ ပရိနိဗ္ဗာယတော ဣမာယ ဝါရသမတာယ ဣဒံ ဥဘယသီသ ပရိယာဒါနမ္ပိ သမံ ဟောတိ နာမ. အရဟတ္တမဂ္ဂေ စ ပဝတ္တိသီသံ ဇီဝိတိန္ဒြိယံ ပဝတ္တိတော ဝုဋ္ဌဟန္တော မဂ္ဂေါ စုတိတော ဥဒ္ဓံ အပ္ပဝတ္တိကရဏဝသေန ယဒိပိ ပရိယာဒိယတိ. ယာဝ ပန စုတိ, တာဝ ပဝတ္တိသဘာဝတော ပဝတ္တိသီသံ ဇီဝိတိန္ဒြိယံ စုတိစိတ္တံ ပရိယာဒိယတိ နာမ. ကိလေသပရိယာဒါနေန မဂ္ဂစိတ္တေန အတ္တနော အနန္တရံ ဝိယ နိပ္ဖာဒေတဗ္ဗာ ပစ္စဝေက္ခဏဝါရာဝ [Pg.103] ပရိပုဏ္ဏာ. ပရိပုဏ္ဏဝသေန ပဟီနကိလေသေ ပစ္စဝေက္ခဏတော ကိလေသပရိယာဒါနဿေဝ ဝါရာတိ ဝတ္တဗ္ဗတံ အရဟန္တိ, တေနေဝ ကိလေသသီသံ အဝိဇ္ဇာပရိယာဒါနဉ္စ ပဝတ္တိသီသံ ဇီဝိတိန္ဒြိယပရိယာဒါနဉ္စ သမံ ကတွာ ဣမာယ ဝါရသမတာယ ကိလေသပရိယာဒါနံ ဇီဝိတပရိယာဒါနာနံ အပုဗ္ဗစရိမတာ ဝေဒိတဗ္ဗာတိ ဝုတ္တံ. သံယုတ္တဌကထာယံ ပန ယဿ ပုဂ္ဂလဿ အပုဗ္ဗံ အစရိမံ အာသဝပရိယာဒါနဉ္စ ဟောတိ ဇီဝိတပရိယာဒါနဉ္စ, အယံတိ ပုဂ္ဂလော သမသီသီ. ဧတ္ထ စ ပဝတ္တိသီသံ ကိလေသသီသန္တိ ဒွေ သီသာနိ. တတ္ထ ပဝတ္တိသီသံ နာမ ဇီဝိတိန္ဒြိယံ. ကိလေသသီသံ နာမ အဝိဇ္ဇာ. တေသု ဇီဝိတိန္ဒြိယံ စုတိစိတ္တံ ခေပေတိ. အဝိဇ္ဇံ မဂ္ဂစိတ္တံ. ဒွိန္နံ စိတ္တာနံ ဧကတော ဥပ္ပာဒေါ နတ္ထိ. မဂ္ဂါနန္တရံ ပန ဖလံ, ဖလာနန္တရံ ဘဝင်္ဂံ, ဘဝင်္ဂတော ဝုဋ္ဌာယ ပစ္စဝေက္ခဏံ ပရိပုဏ္ဏံ ဟောတိ, တံ အပရိပုဏ္ဏံ ဝါတိ. တိခိဏေန အသိနာ သီသေ ဆိန္ဒန္တေပိ ဟိ ဧကော ဝါ ဒွေ ဝါ ပစ္စဝေက္ခဏဝါရာ အဝဿံ ဥပ္ပဇ္ဇန္တိယေဝ, စိတ္တာနံ ပန လဟုပရိဝတ္တိတာယ အာသဝက္ခယော စ ဇီဝိတပရိယာဒါနဉ္စ ဧကက္ခဏေ ဝိယ သဉ္ဇာယတီ’တိ ဝုတ္တံ. တဋ္ဋီကာယဉ္စ ‘‘ဒွိန္နံ စိတ္တာနန္တိ စုတိစိတ္တမဂ္ဂစိတ္တာနံ. တန္တိ ပစ္စယဝေကလ္လံ. ပရိပုဏ္ဏံ ဇဝနစိတ္တာနံ သတ္တက္ခတ္တုံ ပဝတ္တိယာ. အပရိပုဏ္ဏံ ပဉ္စက္ခတ္တုံ ပဝတ္တိယာ. ကိဉ္စာပိ ဧကော ဝါ ဒွေ ဝါ တိ ဝုတ္တံ, တံ ပန ဝစန သိလိဋ္ဌဝသေန ဝုတ္တံ. ယာဝ ဧကံ ဝါ ဒွေ ဝါ တဒါရမ္မဏစိတ္တာနီတိ ဟေဋ္ဌိမန္တေန ဒွေ ပဝတ္တန္တီတိ ဝဒန္တီ’’တိ ဝုတ္တံ. ဧတ္ထ စ ‘‘ပရိပုဏ္ဏံ ဇဝနစိတ္တာနံ သတ္တက္ခတ္တုံ ပဝတ္တိယာ, အပရိပုဏ္ဏံ ပဉ္ဆက္ခတ္တုံ ပဝတ္တိယာ’’တိ ဣမိနာ အဋ္ဌကထာဋီကာဝစနေန သမသီသီနံ ပစ္စဝေက္ခဏာဝသေန မရဏာသန္နဝီထိယံ ပရိပုဏ္ဏဝသေန သတ္တက္ခတ္တုံ, အပရိပုဏ္ဏဝသေန ပဉ္စက္ခတ္တုံ ကြိယဇဝနာနိ ဇဝန္တီတိ သန္နိဋ္ဌာနမေတ္ထာဝ ဂန္တဗ္ဗံ. ‘‘အသမ္မူဠှော ကာလံ ကရောတီ’’တိ ဝုတ္တတ္တာ စ ဝိညာယတိ သတ္တက္ခတ္တုံ ပရိပုဏ္ဏဝသေန မရဏာသန္နကာလေ ဇဝနပဝတ္တိ. ဧဝဉ္စ သတိ ‘‘မန္ဒပ္ပဝတ္တိယံ ပန မရဏကာလာဒီသု ပဉ္စဝါရမေဝါ’’တိ ဧတ္ထ ‘‘မန္ဒပ္ပဝတ္တိယ’’န္တိ ဝိသေသနံ သာတ္ထကံ သိယာ. ‘‘ပဉ္စဝါရမေဝါ’’တိ ဧတ္ထ ဧဝကာရေန မန္ဒပ္ပဝတ္တိကာလေ ဆသတ္တက္ခတ္တုံ နိဝတ္တေတိ. အသမ္မူဠှကာလေ ပန ဆသတ္တက္ခတ္တုမ္ပိ အနုဇာနာတိ. ကာမာဝစရဇဝနာနဉ္စ အနိယတပရိမာဏာ ဗလဝကာလေပိ ပရိသမ္ပုဏ္ဏဘာဝါ တထာ ဟိ ‘‘ကာမာဝစရဇဝနာနိဗလဝကာလေ သတ္တက္ခတ္တုံ ဆက္ခတ္တုံ ဝါ, မန္ဒပ္ပဝတ္တိယံ ပန မရဏကာလာဒီသု ပဉ္စဝါရမေဝ. ဘဂဝတော ယမကပါဋိဟာရိယကာလာဒီသု လဟုကပ္ပဝတ္တိယံ စတ္တာရိ ပဉ္စဝါ [Pg.104] ပစ္စဝေက္ခဏဇဝနစိတ္တာနိ ဘဝန္တီ’’တိ အနိယမိတပ္ပမာဏဝသေန ဥပ္ပတ္တိဘာဝေါ အာဂတော ဣမသ္မိံ သမသီသိနိဒ္ဒေသဝါရေပိ မရဏာသန္နဝီထိစိတ္တဿ ဝိသုံ အလဗ္ဘနတော ပစ္စဝေက္ခဏန္တေယေဝ ဘဝင်္ဂစိတ္တေန ပရိနိဗ္ဗာနတော ပရိပုဏ္ဏဝသေန သတ္တ ဇဝနစိတ္တာနိ ပါဋိကင်္ခိတဗ္ဗာနီတိ အမှာကံ ခန္တိ ဝီမံသိတွာ ဂဟေတဗ္ဗော ဣတော ယုတ္တတရော ဝါ ပကာရော လဗ္ဘမာနော ဂဝေသိတဗ္ဗော. ဧဝံ ပရမတ္ထသံဃဝသေန စတ္တာရိ ပုရိသယုဂါနိ, အဋ္ဌ ပုရိသပုဂ္ဂလာ, စတ္တာလီသမ္ပိပုဂ္ဂလာ အဋ္ဌသတမ္ပိ ပုရိသပုဂ္ဂလာတိ သဗ္ဗံ သမောဓာနေတွာ ဣမသ္မိံ လောကေ သံဃောပိ ဒုလ္လဘောတိ ဝေဒိတဗ္ဗော တထာ ဟိ အရိယပုဂ္ဂလာ အတိဒုလ္လဘာဝ သာသနဿ ဝိဇ္ဇမာနကာလေပိ ဣဒါနိ သောတာပန္နဿာပိ အဝိဇ္ဇမာနတော အယံ ပရမတ္ထသံဃဝိစာရဏာ. သမ္မုတိသံဃော ပန ဉတ္တိစတုတ္ထေန ဥပသမ္ပန္နော ပုထုဇ္ဇနသံဃောဝ, သောပိ ဒုလ္လဘောယေဝ. ကသ္မာ ဗုဒ္ဓုပ္ပာဒကာလေယေဝ လဗ္ဘနတော တထာ ဟိ အနုပ္ပန္နေ ဗုဒ္ဓေ ပစ္စေကဗုဒ္ဓါနံ သတသဟဿာဒိဂဏနေ ဥပ္ပဇ္ဇမာနေပိ တေသံ သန္တိကေ ဥပသမ္ပဒါဘာဝဿ အလဗ္ဘမာနတော ပစ္စေကဗုဒ္ဓါနဉှိ သန္တိကေ ပဗ္ဗဇိတာနံ ကုလပုတ္တာနံ သရဏဂမနကမ္မဋ္ဌာနဿာပိ ဒါတုံ အသက္ကုဏေယျတ္တာ. ပစ္စေကဗုဒ္ဓါ စ နာမ မူဂဿ သုပိနဒဿနံ ဝိယ အတ္တနာ ပဋိလဒ္ဓသစ္စဓမ္မေ ပရေသံ အာစိက္ခိတုံ န သက္ကောန္တိ, တသ္မာ တေ ပဗ္ဗာဇေတွာ ကမ္မဋ္ဌာနေ နိယောဇေတုံ အသမတ္ထာ ‘‘ဧဝံ တေ နိဝါသေတဗ္ဗံ, ဧဝံ တေ ပါရုပိတဗ္ဗ’’န္တိ အာဒိနာနယေန အဘိသမာစာရိကမေဝ သိက္ခာပေသုံ တသ္မာ ဗုဒ္ဓုပ္ပာဒကာလေယေဝ သမ္မုတိသံဃော လဗ္ဘတိ. အပိစ န တေ ဒုလ္လဘာယေဝ ဟောန္တိ, အထ ခေါ တသ္မိံ ဥဒ္ဒိဿ အပ္ပမတ္တကဿာပိ ကတာကာရဿ အသင်္ချေယျဖလာပိ ဟောန္တိ ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘ဘဝိဿန္တိ ခေါ ပနာနန္ဒ အနာဂတမဒ္ဓါနံ ဂေါတြဘုနော ကာသာဝကဏ္ဌာ ဒုဿီလာ ပါပဓမ္မာ တေသု ဒုဿီလေသု သံဃံ ဥဒ္ဒိဿ ဒါနံ ဒဿန္တိ, တဒါ ပါဟံ အာနန္ဒ သံဃဂတံ ဒက္ခိဏံ အသင်္ချေယျံ အပ္ပမေယျံ ဝဒါမိ န တွေဝါဟံ အာနန္ဒ ကေနစိ ပရိယာယေန သံဃဂတာ ဒက္ခိဏာ ပါဋိပုဂ္ဂလိကံ ဒက္ခိဏံ မဟပ္ဖလန္တိ ဝဒါမီ’’တိ. တထာ ဟိ ဥပရိပဏ္ဏာသကေ ဒက္ခိဏဝိဘင်္ဂဝဏ္ဏနာယံ ‘‘ကာသာဝကဏ္ဌာနံ သံဃေ ဒိန္နေ ဒက္ခိဏာပိ ဂုဏာသင်္ချာယ အသင်္ချေယျာ’’တိ ဝုတ္တံ. သံဃဂတဒက္ခိဏာ ဟိ သံဃေ စိတ္တီကာရံ ကာတုံ သက္ကောန္တဿ ဟောတိ. သံဃေ ပန စိတ္တီကာရော ဒုက္ကရော ယော ဟိ ‘‘သံဃဂတံ ဒက္ခိဏံ ဒဿာမီ’’တိ ဒေယျဓမ္မံ ပဋိယာဒေတွာ [Pg.105] ဝိဟာရံ ဂန္တွာ ဘန္တေ သံဃံ ဥဒ္ဒိဿ ဧကံ ထေရံ ဒေထာ’တိ ဝဒတိ, အထ သံဃတော သာမဏေရံ လဘိတွာ ‘‘သာမဏေရော မေ လဒ္ဓေါ’’တိ အညထတ္တံ အာပဇ္ဇတိ, တဿ ဒက္ခိဏာ သံဃဂတာ န ဟောတိ. မဟာထေရံ လဘိတွာ ပိ ‘‘မဟာထေရော မေ လဒ္ဓေါ’’တိ သောမနဿံ ဥပ္ပာဒေန္တဿာပိ န ဟောတိယေဝ. တဿ ဒက္ခိဏာ သံဃဂတာ န ဟောတိ. ယော ပန သာမဏေရံ ဥပသမ္ပန္နံ ဝါ ဒဟရံ ဝါ ထေရံ ဝါ ဗာလံ ဝါ ပဏ္ဍိတံ ဝါ ယံကိဉ္စိ သံဃတော လဘိတွာ နိဗ္ဗေမတိကော ဟုတွာ ‘‘သံဃဿ ဒမ္မီ’’တိ သံဃေ စိတ္တီကာရံ ကာတုံ သက္ကောတိ, တဿ ဒက္ခိဏာ သံဃဂတာ နာမ ဟောတိ. ပရသမုဒ္ဒဝါသိနော ကိရ ဧဝံ ကရောန္တိ တတ္ထ ဟိ ဧကော ဝိဟာရဿာမိကုဋုမ္ဗိကော ‘‘သံဃဂတံ ဒက္ခိဏံ ဒဿာမီ’’တိ သံဃတော ဥဒ္ဒိသိတွာ ‘‘ဧကံ ဘိက္ခုံ ဒေထာ’’တိ ယာစိတွာ သော ဧကံ ဒုဿီလဘိက္ခုံ လဘိတွာ နိသီဒနဋ္ဌာနံ ဩပုဉ္ဇာပေတွာ အာသနံ ပညပေတွာ ဥပရိ ဝိတာနံ ဗန္ဓိတွာ ဂန္ဓဓူမပုပ္ဖေဟိ ပူဇေတွာ ပါဒေ ဓောဝိတွာ မက္ခေတွာ ဗုဒ္ဓဿ နိပစ္စကာရံ ကရောန္တော ဝိယ သံဃေ စိတ္တီကာရေန ဒေယျဓမ္မံ အဒါသိ သော ဘိက္ခု ပစ္ဆာဘတ္တံ ဝိဟာရံ ဇဂ္ဂနတ္ထာယ ‘‘ကုဒါလကံ ဒေထာ’’တိ ဃရဒွါရံ အာဂတော ဥပါသကော နိသိန္နောဝ ကုဒါလံ ပါဒေန ခိပိတွာ ‘‘ဂဏှာ’’တိ အဒါသိ တမေနံ မနုဿာ အာဟံသု ‘‘တုမှေဟိ ပါတောဝ ဧတဿ ကတသက္ကာရော ဝတ္တုံ န သက္ကာ, ဣဒါနိ အပစယမတ္တကမ္ပိ နတ္ထိ, ကိံ နာမေတ’’န္တိ. ဥပါသကော ‘‘သံဃဿ သော အယျော စိတ္တီကာရော, န ဧတဿာ’’တိ အာဟ. ကာသာဝကဏ္ဌသံဃဒိန္နဒက္ခိဏံ ပန ကော သောဓေတိ, သာရိပုတ္တမောဂ္ဂလာနာဒယော အသီတိမဟာထေရာ သောဓေန္တိ အပိ စ ထေရာ စိရပရိနိဗ္ဗုတာ, ထေရေ အာဒိံ ကတွာ ယာဝဇ္ဇတနာ ဓရမာနခီဏာသဝါ သောဓေန္တိယေဝ, တထာ ဟိ ဒါယကတော ပဋိဂ္ဂါဟတောပိ မဟပ္ဖလံ ဟောတိ ဒါနံ. ဒါယကတော ဝေဿန္တရဇာတကံ ကထေတဗ္ဗံ ဝေဿန္တရော ဟိ ဒုဿီလဿ ဇူဇကာဗြာဟ္မဏဿ နယနသဒိသေ ဒွေ ဇာလီကဏှာဇိနေ ပုတ္တေ ဒတွာ ပထဝိံ ကမ္ပေသိ. သဗ္ဗညုတညာဏံ အာရဗ္ဘ ပဝတ္တစေတနာယ မဟန္တဘာဝေန ပထဝိံ ကမ္ပေသိ. ဧဝံ ဒါယကတောပိ မဟပ္ဖလံ ဟောတိ. ပဋိဂ္ဂါဟကတော ပန သာရိပုတ္တတ္ထေရဿ ဒိန္နစောရဃာတကဝတ္ထု ကထေတဗ္ဗံ စောရဃာတကော နာမ ဟိ သာဝတ္ထိယံ ဧကော ဇနပဒပုရိသော ပဉ္စဝီသတိ ဝဿာနိ စောရဃာတကကမ္မံ ကတွာ မဟလ္လကကာလေပိ တိံသ ဝဿာနိ နာသိကဝါတေနေဝ ကဏ္ဏနာသာဒီနိ ဆိန္ဒိတွာ စောရဃာတကကမ္မံ [Pg.106] ကရောန္တဿေဝ ပဉ္စပညာသ ဝဿာနိ ဝီတိဝတ္တာနိ. သော မရဏ မဉ္စေ နိပန္နောဝ အတ္တနော ကမ္မဗလေန မဟာနိရယေ နိဗ္ဗတ္တော ဝိယ မဟာသဒ္ဒံ ကတွာ ဒုက္ခိတော ဟောတိ, တဿ သဒ္ဒေန ဘီတာ မနုဿာ ဥဘတော ပဿေ ဂေဟံ ဆဍ္ဍေတွာ ပလာယိံသု. တဒါ သာရိပုတ္တတ္ထေရော ဒိဗ္ဗစက္ခု နာ လောကံ ဝေါလောကေန္တော တံ ဒိသွာ တဿ အနုကမ္ပံ ပဋိစ္စ တဿ ဂေဟဒွါရေ အဋ္ဌာသိ. သော ကုဇ္ဈိတွာ တိက္ခတ္တုံ နာသိကဝါတေန ဝိဿဇ္ဇမာနောပိ ဝိဿဇ္ဇိတုံ အသက္ကောန္တော အတိဝိရောစမာနံ ထေရံ ဒိသွာ အတိဝိယ ပသီဒိတွာ အတ္တနော အတ္ထာယ သမ္ပာဒိတံ ပါယာသံ အဒါသိ. ထေရောပိ မင်္ဂလံ ဝဍ္ဎေတွာ ပက္ကမိ. စောရဃာတကော ထေရဿ ဒိန္နဒါနံ အနုဿရိတွာ သဂ္ဂေ နိဗ္ဗတ္တိ, ဧဝံ ပဋိဂ္ဂါဟကတောပိ မဟပ္ဖလံ ဟောတိ. ဥဘယတောပိ မဟပ္ဖလံ, အနာထပိဏ္ဍိကဝိသာခါဒယော ဗုဒ္ဓပ္ပမုခဿ ဒိန္နဒါနံ ဝေဒိတဗ္ဗံ.

Indeed, the four path-attainers, by virtue of one of the three—the foundational jhāna, the contemplated jhāna, or the jhāna according to the individual's inclination—and by the manifestation of jhāna-like factors such as initial application (vitakka), etc., receive the designation of 'first-jhāna-attainer,' etc., and are each divided into five types. Therefore, there are twenty path-attainers. Among these, whichever jhāna one attains and then, rising from it, contemplates the formations, and thereby develops insight leading to emergence, that jhāna is called the 'foundational jhāna' (pādakajjhāna) because it serves as the basis for insight leading to emergence. Whichever jhāna one contemplates, and thereby develops insight, that is called the 'contemplated jhāna' (sammasitajjhāna). When a meditator thinks, 'Oh, may my path be like the first jhāna, having five factors, or like one of the second jhānas, etc., having four factors, etc.,' such an inclination that arises is called the 'individual's inclination' (puggalajjhāsayo). In this regard, if one has attained any of the jhānas, from the first jhāna onwards, and then, rising from it, has contemplated various formations and thereby generated the path, then that path is said to be like that particular foundational jhāna, such as the first jhāna. However, if there is no jhāna serving as a basis for insight, but one has merely contemplated one of the jhānas, from the first jhāna onwards, and thereby generated the path, then that path is said to be like that contemplated jhāna. But when one has attained some jhāna and then contemplated another and thereby generated the path, then it is like one of the two (foundational or contemplated) according to the individual's inclination. Thus, for the person who has developed tranquility (samathayānika), whether a worldling or a noble one, due to the arising of the path with its factors similar to one of the jhānas (first jhāna, etc.) by way of the foundational jhāna, the contemplated jhāna, or the individual's inclination, there are twenty path-attaining individuals according to the classification of individuals. Similarly, there are twenty fruit-attainers, making a total of forty noble persons. Furthermore, if an individual does not have such an inclination, then the path generated by rising from a lower jhāna and contemplating higher jhāna factors in direct order (anuloma) is similar to the contemplated jhāna, without regard to the foundational jhāna. Conversely, the path generated by rising from a higher jhāna and contemplating lower jhāna factors in reverse order (paṭiloma) is similar to the foundational jhāna, without regard to the contemplated jhāna, for indeed, a higher jhāna is more powerful than a lower jhāna. Thus, there are also 108 types of individuals: among them, the three Stream-Enterers are the 'once-seeded' (ekabījī), the 'clan-to-clan' (kolaṃkolo), and the 'seven-times-at-most' (sattakkhattuparamo). The three Once-Returners are those who have attained the fruit in the sense, form, and formless realms. All of these noble ones (the three types of Stream-Enterers and three types of Once-Returners), by way of the four modes of practice—painful practice with slow comprehension, painful practice with swift comprehension, pleasant practice with slow comprehension, and pleasant practice with swift comprehension—become twenty-four. The five Non-Returners in the Aviha realm are the 'intermediate Nibbāna-attainer' (antarāparinibbāyī), the 'Nibbāna-attainer by striking' (upahaccaparinibbāyī), the 'Nibbāna-attainer with exertion' (sasaṅkhāraparinibbāyī), the 'Nibbāna-attainer without exertion' (asaṅkhāraparinibbāyī), and the 'one going upstream to the Akaniṭṭha realm' (uddhaṃsoto akaniṭṭhagāmī). Similarly, there are five in the Atappa, Sudassa, and Sudassī realms. However, in the Akaniṭṭha realm, excluding the 'one going upstream,' there are four: the 'intermediate Nibbāna-attainer,' the 'Nibbāna-attainer by striking,' the 'Nibbāna-attainer with exertion,' and the 'Nibbāna-attainer without exertion,' making twenty-four Non-Returners. The two Arahants—the 'dry-insight practitioner' (sukkhavipassako) and the 'tranquility-vehicle practitioner' (samathayāniko)—and the four path-attainers, make fifty-four. All of these, being doubled by way of those whose leading faculty is faith (saddhādhura) and those whose leading faculty is wisdom (paññādhura), become 108 noble persons. All these noble persons, thus enumerated as '108' in detail, are in brief only four by way of pairs: the path-attainer and fruit-attainer of Stream-entry, etc., forming one pair. Therefore, it is said in the Ratana Sutta: 'Those persons, praised as one hundred and eight, these are the four pairs.' This classification is found mixed among the path-attainers and fruit-attainers. However, the classification of jhāna-attainers and insight-practitioners is found only among the fruit-attainers, because the path is of a single mind-moment and is not found among the path-attainers. Among these, the Stream-Entry fruit-attainer is of two kinds: the jhāna-attainer and the dry-insight practitioner. Of these, the jhāna-attainer individual, if he attains Arahantship in that very existence, attains final Nibbāna. If he does not attain it, he goes to the Brahma-world; he is called a jhāna-attainer. However, in the Mūlaṭīkā, it is stated that when there is attachment (nikanti), worldlings and others are reborn wherever it is the realm of their attained jhāna, excluding the Pure Abodes. Similarly, even in the sense-sphere existence, by the power of sense-sphere kamma, it is said: 'Indeed, bhikkhus, the aspiration of one who is virtuous succeeds because of its purity.' Non-Returners, however, having completely abandoned sense-desire, do not generate attachment in sense-sphere existences. Therefore, it is said that they are reborn wherever it is the realm of their attained jhāna, excluding the sense-sphere world. Thus, since attachment in the sense-sphere existence is abandoned only by Non-Returners, it is understood that for Stream-Enterers and Once-Returners, if there is attachment, rebirth in the sense-sphere existence by the power of sense-sphere kamma is not prevented. Therefore, it should be understood that 'if he does not attain it, he goes to the Brahma-world; he is called a jhāna-attainer' is stated as a general rule (yebhuyyavasena). The dry-insight practitioner, however, is of three kinds: the once-seeded, the clan-to-clan, and the seven-times-at-most. Among these, one who, whether in the human world or in one of the six deva worlds, takes one rebirth and attains Arahantship and attains final Nibbāna, is called the 'once-seeded.' One who takes one rebirth in the human world and one in a deva world, thus taking two rebirths, or similarly, taking three, four, five, or six rebirths at most, and attains Arahantship and attains final Nibbāna, is called the 'clan-to-clan.' One who, having become a Stream-Enterer in the human world, takes one rebirth in a deva world, and then returns again to the human world for one rebirth, and so on, by way of mixed human and deva worlds, taking four (rebirths) there and three here, or six there and one here, up to taking seven rebirths and attains final Nibbāna, is called the 'seven-times-at-most.' However, one who takes seven rebirths only in the human world or only in the deva world, thus unmixed, should be understood as taking rebirth. Others say that since it is stated 'from here seven, from there seven, they wander in saṃsāra,' they speak of the seven-times-at-most by way of seven rebirths in the human world and seven rebirths in the deva world. That is incorrect, because it contradicts the Pāḷi: 'Even if they are extremely heedless, they do not take an eighth existence.' Moreover, a Once-Returner, who is limited to two existences, might come to the human world twice; for him too, the turn of 'one there, one here' could be obtained. But it should not be understood thus. A Once-Returner is one who comes to this human world once. Among the five types of Once-Returners—such as one who, having attained the fruit here, attains final Nibbāna here; one who, having attained the fruit there, attains final Nibbāna there; one who, having attained the fruit there, attains final Nibbāna here; and one who, having attained the fruit here, attains final Nibbāna there—the fifth type is intended here. If so, how are the four types, such as 'one who, having attained the fruit here, attains final Nibbāna here,' called Once-Returners? They are called Once-Returners by the meaning of the words 'comes again once.' A Non-Returner (anāgāmī) is one who does not return to this sense-sphere realm, having completely abandoned craving for sense-pleasures. The intention is that they always take rebirth only in the Brahma-world. Let it be so for the jhāna-attainer. But what about the dry-insight practitioner? He too goes having become a jhāna-attainer. For even if he is killed by lions, tigers, etc., on the path, by superimposing the three characteristics, his death occurs as a jhāna-attainer. This one, by way of the form and formless existences, is called the 'once-at-most' (ekakkhattuparamo). Noble ones such as the 'seven-times-at-most,' even if they take many rebirths in the form and formless worlds, are called 'one-rebirth-takers' in the general sense of the Brahma-world. An Arahant (arahā) is so called by the meaning of the words 'having no secret place for doing evil' (pāpakaraṇe rahābhāvā), 'being worthy of offerings' (dakkhiṇaṃ arahattā), and 'being unworthy of further rebirth' (puna bhavā bhinibbattiyārahābhāvā), and so on. He too is of three kinds: the jhāna-attainer, the dry-insight practitioner, and the 'equal-headed' (samasīsī). Among these, the jhāna-attainer who has come by the path itself is called one who has attained the analytical knowledges (paṭisambhidāppatto). Another, who, being a jhāna-attainer in the continuum of a worldling or a trainee, makes jhāna the basis and generates the path, is also a jhāna-attainer. The dry-insight practitioner, however, has only the destruction of defilements by the path; there is no future jhāna, and some say that it later declines. The 'equal-headed' (samasīsī) is of three kinds: the 'equal-headed in posture' (iriyāpathasamasīsī), the 'equal-headed in illness' (rogasamasīsī), and the 'equal-headed in life' (jīvitasamasīsī). Among these, one who, in the postures such as standing, etc., begins insight practice in a particular posture, and attains Arahantship and final Nibbāna in that same posture, is called the 'equal-headed in posture.' One who, having contracted an illness, establishes insight practice within that illness, and attains Arahantship and final Nibbāna with that same illness, is called the 'equal-headed in illness.' One who, among the thirteen 'heads' (sīsāni), has the Arahantship path exhaust the 'head of defilements,' which is ignorance, while the death consciousness exhausts the 'head of continuity,' which is the life faculty, is called the 'equal-headed in life.' What are these thirteen 'heads'? The 'head of impediments,' the 'head of the bond of craving,' the 'head of the clinging of conceit,' the 'head of the distraction of views,' the 'head of the defilement of restlessness,' the 'head of the inclination to ignorance,' the 'head of the exertion of faith,' the 'head of the establishment of energy,' the 'head of the non-distraction of mindfulness,' the 'head of the manifestation of concentration,' the 'head of the arising of wisdom,' the 'head of the sphere of the life faculty,' and the 'head of the formations of liberation.' Here, the path-consciousness that exhausts ignorance is able to exhaust the life faculty, but the death-consciousness that exhausts life is not able to exhaust ignorance. The consciousness that exhausts ignorance is one thing, and the consciousness that exhausts the life faculty is another. How then are these 'heads' equal? By the equality of turns. When the emergence from the path occurs, there are five reviews in the Stream-Entry path by way of reviewing the path, the fruit, Nibbāna, and the abandoned and remaining defilements. Similarly, five in the Once-Returner path, five in the Non-Returner path, and four in the Arahantship path due to the absence of remaining defilements. Thus, having established oneself in the nineteen reviewing knowledges, one descends into the life-continuum and attains final Nibbāna. By this equality of turns, the exhaustion of both these 'heads' is said to be equal. And in the Arahantship path, the path, emerging from continuity, exhausts the 'head of continuity,' which is the life faculty, by making it cease to arise after death, even if it does so. However, as long as there is death, the 'head of continuity,' which is the life faculty, is said to be exhausted by the death-consciousness by virtue of its nature of continuity. The turns of reviewing, which are to be produced immediately after the path-consciousness by the exhaustion of defilements, are complete. By reviewing the abandoned defilements in a complete manner, they are worthy of being called the turns of the exhaustion of defilements. Therefore, it is said that by making the 'head of defilements,' which is the exhaustion of ignorance, and the 'head of continuity,' which is the exhaustion of the life faculty, equal, the non-anteriority and non-posteriority of the exhaustion of defilements and the exhaustion of life should be understood by this equality of turns. However, in the Saṃyutta Commentary, it is said that the individual for whom the exhaustion of influxes and the exhaustion of life occur neither before nor after each other is called 'equal-headed.' Here, there are two 'heads': the 'head of continuity' and the 'head of defilements.' Of these, the 'head of continuity' is the life faculty. The 'head of defilements' is ignorance. Among these, the death-consciousness destroys the life faculty. The path-consciousness destroys ignorance. There is no simultaneous arising of these two consciousnesses. However, after the path, there is the fruit; after the fruit, the life-continuum; and rising from the life-continuum, the review is complete or incomplete. Even if one's head is cut off with a sharp sword, one or two turns of review must necessarily arise. But due to the swift change of consciousnesses, the destruction of influxes and the exhaustion of life occur as if in a single moment. And in the Sub-commentary, it is said: 'Two consciousnesses' refers to the death-consciousness and the path-consciousness. 'That' refers to the lack of conditions. 'Complete' refers to the sevenfold occurrence of impulsion consciousnesses. 'Incomplete' refers to the fivefold occurrence. Although it is said 'one or two,' that statement is made by way of rhetorical flourish. They say that 'one or two tadārammaṇa consciousnesses occur at the lowest limit.' Here, by the statement of the Commentary and Sub-commentary, 'complete' refers to the sevenfold occurrence of impulsion consciousnesses, and 'incomplete' refers to the fivefold occurrence, it should be concluded that in the death-proximate thought-process of the 'equal-headed,' impulsion consciousnesses occur seven times in the complete manner and five times in the incomplete manner by way of reviewing. And since it is said, 'He dies undeluded,' it is understood that in the death-proximate moment, impulsion consciousnesses occur seven times in the complete manner. If this is so, then the qualification 'in slow occurrence' in the statement 'in slow occurrence, such as at the time of death, only five times' would be meaningful. The word 'only' in 'only five times' excludes six or seven times in the case of slow occurrence. But in the case of undeluded death, it allows for six or seven times. And the impulsion consciousnesses in the sense-sphere are of indeterminate number, being complete even in strong cases. Thus, it is stated: 'In strong cases, sense-sphere impulsion consciousnesses occur seven or six times; in slow occurrence, such as at the time of death, only five times. At the time of the Buddha's Twin Miracle, etc., in swift occurrence, four or five impulsion consciousnesses of review occur.' The arising by way of indeterminate measure is thus presented. In this section on the 'equal-headed,' since a separate death-proximate thought-process is not obtained, and Nibbāna is attained by the life-continuum consciousness right after the review, seven impulsion consciousnesses are to be expected in the complete manner. This is our view, which should be examined and accepted. Or, if a more suitable explanation is found, it should be sought. Thus, by way of the ultimate Sangha, combining the four pairs of persons, the eight individuals, the forty individuals, and the 108 individuals, it should be understood that even the Sangha is rare in this world. Indeed, noble persons are extremely rare, and even in the present time, when the Dispensation exists, there are no Stream-Enterers. This is the consideration of the ultimate Sangha. The conventional Sangha, however, is a Sangha of worldlings who have received higher ordination by means of a motion followed by three proclamations (ñatticatutthena). This too is rare. Why? Because it is obtained only at the time of the Buddha's arising. For when no Buddha has arisen, even if Paccekabuddhas arise in numbers of hundreds of thousands, higher ordination is not obtained from them. Indeed, Paccekabuddhas are unable to give even the going for refuge and meditation subjects to young men who have gone forth under them. Paccekabuddhas, like a mute person's dream, are unable to teach to others the true Dhamma they have realized. Therefore, they are unable to ordain others and assign them meditation subjects. They only teach the conventional practices, such as 'thus should you wear your lower robe, thus should you wear your upper robe.' Therefore, the conventional Sangha is obtained only at the time of the Buddha's arising. Moreover, they are not merely rare; rather, even a small deed done with reference to them yields immeasurable results. For it was said by the Blessed One: 'Indeed, Ānanda, in the future there will be those of the lineage, wearing the yellow robe, who are immoral and of evil nature. Even to those immoral ones, when a gift is given with reference to the Sangha, then, Ānanda, I declare that gift given to the Sangha to be immeasurable and incalculable. But, Ānanda, I do not declare in any way that a gift given to the Sangha is more fruitful than a gift given to an individual.' Thus, in the commentary on the Dakkhiṇāvibhaṅga Sutta in the Uparipaṇṇāsaka, it is stated: 'Even a gift given to the Sangha consisting of those wearing the yellow robe (kāsāvakaṇṭha) is immeasurable in terms of its qualities.' Indeed, a gift given to the Sangha (saṅghagatadakkhiṇā) belongs to one who is able to make his mind focused on the Sangha. But focusing the mind on the Sangha is difficult. For if someone prepares a donation, saying, 'I will give a gift to the Sangha,' and goes to the monastery and says, 'Venerable sirs, give me one elder for the Sangha,' and then, having received a novice from the Sangha, thinks, 'I have received a novice,' and changes his intention, his donation is not a gift to the Sangha. Even if he receives a great elder and generates joy, thinking, 'I have received a great elder,' it is still not a gift to the Sangha. His donation is not a gift to the Sangha. But one who, having received from the Sangha a novice, or an ordained monk, or a young one, or an elder, or a foolish one, or a wise one, whatever it may be, remains free from doubt and is able to focus his mind on the Sangha, thinking, 'I am giving to the Sangha,' his donation is called a gift to the Sangha. It is said that those dwelling across the ocean do this. There, a householder who was the owner of a monastery, saying, 'I will give a gift to the Sangha,' requested from the Sangha, 'Give me one bhikkhu.' He received an immoral bhikkhu, had the sitting place swept, arranged a seat, tied a canopy above, honored him with perfumes, incense, and flowers, washed and anointed his feet, and gave the donation with his mind focused on the Sangha, as if performing an act of reverence to the Buddha. After the meal, that bhikkhu came to the householder's door to ask for a spade to maintain the monastery, saying, 'Give me a spade.' The householder, while seated, kicked a spade with his foot and said, 'Take it.' The people then said to him, 'The respect you showed him this morning cannot be described, but now there is not even a trace of reverence. What is this?' The householder replied, 'That reverence was for the Sangha, not for him.' But who purifies a gift given to the Sangha consisting of those wearing the yellow robe? The eighty great elders, such as Sāriputta and Moggallāna, purify it. Moreover, even if the elders have long since attained final Nibbāna, those who are living Arahants, starting from the elders up to the present day, purify it. Thus, a donation is greatly fruitful both from the giver's side and the recipient's side. From the giver's side, the Vessantara Jātaka should be recounted. For Vessantara, by giving his two children, Jālī and Kaṇhājinā, who were like his own eyes, to the immoral Brahmin Jūjaka, caused the earth to quake. He caused the earth to quake by the greatness of the volition that arose with reference to Omniscience. Thus, a donation is greatly fruitful even from the giver's side. From the recipient's side, however, the story of the bandit given to Venerable Sāriputta should be recounted. There was a certain man from the countryside in Sāvatthī who had engaged in banditry for twenty-five years. Even in his old age, he continued to commit banditry by cutting off ears and noses with just a breath from his nose for thirty years. Thus, fifty-five years had passed for him while he was engaged in banditry. Lying on his deathbed, he suffered greatly, making a loud noise as if reborn in a great hell by the power of his kamma. Frightened by his sound, people on both sides abandoned their houses and fled. At that time, Venerable Sāriputta, surveying the world with his divine eye, saw him and, out of compassion for him, stood at his house door. He, though angry and trying three times to expel the Elder with a breath from his nose, was unable to do so. Seeing the Elder shining brightly, he became exceedingly pleased and gave him the milk-rice he had prepared for himself. The Elder, having increased his welfare, departed. The bandit, recollecting the gift given to the Elder, was reborn in a heavenly world. Thus, a donation is greatly fruitful even from the recipient's side. A donation that is greatly fruitful from both sides should be understood as the gifts given by Anāthapiṇḍika, Visākhā, and others, with the Buddha as the chief recipient.

ဝုတ္တဉှေတံ ဘဂဝတာ.

This was said by the Blessed One.

‘‘တထာဂတေ စ သမ္ဗုဒ္ဓေ, အထဝါ တဿ သာဝကေ;

နတ္ထိ စိတ္တေ ပသန္နမှိ, အပ္ပကာ နာမ ဒက္ခိဏာ.

To the Tathāgata, the Perfectly Enlightened One, or to his disciple, there is no offering that is insignificant when the mind is gladdened.

ဧဝံ အစိန္တိယာ ဗုဒ္ဓါ, ဗုဒ္ဓဓမ္မာ အစိန္တိယာ;

အစိန္တိယေ ပသန္နာနံ, ဝိပါကော ဟောတိ အစိန္တိယော’’တိ.

Thus, the Buddhas are inconceivable, the Dhamma of the Buddhas is inconceivable; for those who are gladdened by the inconceivable, the result is inconceivable.

ဧဝံ ဥဘယဝသေန မဟပ္ဖလဘာဝေါ ဝေဒိတဗ္ဗော. ဒါယကတောပိ ပဋိဂ္ဂါဟကတောပိ နိပ္ဖလမေဝ. သေယျထာပိ မက္ခလိဂေါသာလဆသတ္ထာရာဒီနံ အတ္တနော ဥပါသကမိစ္ဆာဒိဋ္ဌီဟိ ပူဇာဝိသေသာ ဝုတ္တဉှေတံ ဘဂဝတာ.

Thus, the state of great fruitfulness should be understood from both perspectives. For both the giver and the receiver, it is indeed fruitless, just as with the special offerings to Makkhali Gosāla and the other six teachers made by their own lay followers who held wrong views. This was said by the Blessed One:

‘‘မာသေ မာသေ ကုသဂ္ဂေန, ဗာလော ဘုဉ္ဇေယျ ဘောဇနံ;

န သော သင်္ခတဓမ္မာနံ, ကလံ နာဂ္ဃတိ သောဠသိ’’န္တိ.

Though month after month a fool should eat his food with the tip of a kusa grass blade, he is not worth a sixteenth part of those who have realized the Dhamma.

တေနေဝါဟ ဘဂဝါ စတ္တာရိမာနိ အာနန္ဒ ဒက္ခိဏဝိသုဒ္ဓိယော’’တိ. ဣမာနိ တီဏိ ဗုဒ္ဓဓမ္မသံဃရတနာနိ သာဓူနံ ရတိဇနနတ္ထေန ရတနာနိ နာမ.

Therefore, the Blessed One said, "Ānanda, there are these four purifications of offerings." These three jewels—the Buddha, Dhamma, and Saṅgha—are called jewels because they generate delight for the good.

ဝုတ္တဉှေတံ.

This was said.

‘‘စိတ္တီကတံ မဟဂ္ဃဉ္စ, အတုလံ ဒုလ္လဘဒဿနံ;

အနောမသတ္တပရိဘောဂံ, ရတနံ တေန ဝုစ္စတီ’’တိ.

Esteemed, of great value, incomparable, difficult to see, enjoyed by noble beings—therefore it is called a jewel.

ရတနဉ္စ နာမ ဒုဝိဓံ သဝိညာဏကာဝိညာဏကဝသေန. တတ္ထ အဝိညာဏကံ စက္ကရတနံ, မဏိရတနံ ယံ ဝါ ပနညမ္ပိ အနိန္ဒြိယဗဒ္ဓသုဝဏ္ဏရဇတာဒိ. သဝိညာဏကံ ဟတ္ထိအဿရတနာဒိပရိဏာယကရတနပရိယောသာနံ, ယံ ဝါ [Pg.107] ပနညမ္ပိ ဣန္ဒြိယဗဒ္ဓံ. ဧဝံ ဒုဝိဓေ စေတ္ထ သဝိညာဏကရတနံ အဂ္ဂမက္ခာယတိ, ကသ္မာ ယသ္မာ အဝိညာဏကံ သုဝဏ္ဏရဇတမဏိမုတ္တာဒိရတနံ သဝိညာဏကာနံ ဟတ္တိရတနာဒီနံ အလင်္ကာရတ္ထာယ ဥပနီယတိ. သဝိညာဏကရတနမ္ပိ ဒုဝိဓံ တိရစ္ဆာနဂတရတနံ မနုဿရတနဉ္စ. တတ္ထ မနုဿရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ ယသ္မာ တိရစ္ဆာနဂတရတနံ မနုဿရတနဿ ဩပဝယှံ ဟောတိ. မနုဿရတနမ္ပိ ဒုဝိဓံ ဣတ္ထိရတနံ ပုရိသရတနဉ္စ. တတ္ထ ပုရိသရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ ယသ္မာ ဣတ္ထိရတနံ ပုရိသရတနဿ ပရိစာရိကတ္တံ အာပဇ္ဇတိ. ပုရိသရတနမ္ပိ ဒုဝိဓံ အဂါရိကရတနံ အနဂါရိကရတနဉ္စ တတ္ထ အနဂါရိကရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ ယသ္မာ အဂါရိကရတနေသု အဂ္ဂေါ စက္ကဝတ္တီပိ သီလာဒိဂုဏယုတ္တံ အနဂါရိကရတနံ ပဉ္စပတိဋ္ဌိတေန ဝန္ဒိတွာ ဥပဋ္ဌဟိတွာ ပယိရုပါသိတွာ ဒိဗ္ဗမာနုဿိကာ သမ္ပတ္တိယော ပါပုဏိတွာ အန္တေ နိဗ္ဗာနသမ္ပတ္တိံ ပါပုဏာတိ. အနဂါရိကရတနမ္ပိ ဒုဝိဓံ အရိယပုထုဇ္ဇနဝသေန. အရိယရတနမ္ပိ ဒုဝိဓံ သေက္ခာသေက္ခဝသေန. အသေက္ခရတနမ္ပိ ဒုဝိဓံ သုက္ခဝိပဿကသမထယာနိကဝသေန. သမထယာနိကရတနမ္ပိ ဒုဝိဓံ သာဝကပါရမိပ္ပတ္တမပတ္တဉ္စ. တတ္ထ သာဝကပါရမိပ္ပတ္တံ အဂ္ဂမက္ခာယတိ. ကသ္မာ ဂုဏမဟတ္တတာယ. သာဝကပါရမိပ္ပတ္တရတနတောပိ ပစ္စေကဗုဒ္ဓရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ ဂုဏမဟတ္တတာယ. သာရိပုတ္တမောဂ္ဂလာနသဒိသာပိ ဟိ အနေကသတာ သာဝကာ ပစ္စေကဗုဒ္ဓဿ ဂုဏာနံ သတဘာဂမ္ပိ န ဥပနေန္တိ. ပစ္စေကဗုဒ္ဓတော သမ္ဗုဒ္ဓရတနံ အဂ္ဂမက္ခာယတိ. ကသ္မာ ဂုဏမဟတ္တတာယ သကလမ္ပိ ဇမ္ဗုဒီပံ ပလ္လင်္ကေ န ပလ္လင်္ကံ ဃဋ္ဋေန္တော နိသိန္နာ ပစ္စေကသမ္ဗုဒ္ဓါ ဧကဿ ဂုဏာနံ နေဝ သင်္ချံ ကလံ ဂဏနဘာဂံ ဥပနေန္တိ, ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘ယာဝတာ ဘိက္ခဝေ သတ္တာ အပဒါ ဝါ…ပေ… တထာဂတော တေသံ အဂ္ဂမက္ခာယတီ’’တိ အာဒိ. ဧဝံ ‘‘ဗုဒ္ဓေါ စ ဒုလ္လဘော လောကေ, သဒ္ဓမ္မသဝနမ္ပိ စ, သံဃော စ ဒုလ္လဘော လောကေ’’တိ ဣမေသံ တိဏ္ဏံ ပဒါနံ အတ္ထုဒ္ဓါရဝသေန သဗ္ဗသော အတ္ထော ဝုတ္တောယေဝ ဟောတိ.

The jewel is of two kinds: by way of having consciousness and not having consciousness. Among these, the wheel-treasure is without consciousness, as are gem-treasures or any other gold, silver, and the like not endowed with sense faculties. The jewel with consciousness includes the elephant-treasure and horse-treasure up to the Pariṇāyaka-treasure, or any other endowed with sense faculties. Among these two, the jewel with consciousness is declared supreme. Why? Because jewels without consciousness—gold, silver, gems, pearls, and the like—are brought forth to adorn those with consciousness, such as the elephant-treasure and others. The jewel with consciousness is also of two kinds: the jewel among animals and the jewel among humans. Among these, the human jewel is declared supreme. Why? Because the jewel among animals is subordinate to the human jewel. The human jewel is also of two kinds: the woman-jewel and the man-jewel. Among these, the man-jewel is declared supreme. Why? Because the woman-jewel undertakes the service of the man-jewel. The man-jewel is also of two kinds: the householder-jewel and the homeless-jewel. Among these, the homeless-jewel is declared supreme. Why? Because even the foremost among householders, the wheel-turning monarch, pays homage to the homeless-jewel endowed with virtues like morality, reveres and attends to them, and serves them, and thereby attains divine and human prosperity, ultimately reaching the attainment of Nibbāna. The homeless-jewel is also of two kinds: by way of noble ones and ordinary people. The noble jewel is also of two kinds: by way of trainees and perfected ones. The perfected jewel is also of two kinds: by way of dry-insight practitioners and serenity-vehicle practitioners. The serenity-vehicle practitioner jewel is also of two kinds: those who have attained the disciple’s perfection and those who have not. Among these, the one who has attained the disciple’s perfection is declared supreme. Why? Because of the greatness of virtue. Higher than the jewel of one who has attained the disciple's perfection, the Paccekabuddha-jewel is declared supreme. Why? Because of the greatness of virtue. For even hundreds of disciples like Sāriputta and Moggallāna do not measure up to even a hundredth part of the Paccekabuddha’s virtues. Higher than the Paccekabuddha, the Fully Enlightened Buddha-jewel is declared supreme. Why? Because of the greatness of virtue. If all the Paccekabuddhas were seated on the entire Jambudīpa without their crossed-legged postures touching one another, they would not measure up to even a fraction, a portion, or a calculated part of the virtues of a single Buddha. As the Blessed One has said: "Monks, as far as beings are without feet… the Tathāgata is declared supreme among them," and so on. Thus, by way of extracting the meaning of these three phrases—"The Buddha is rare in the world, the hearing of the true Dhamma is rare, and the Sangha is rare in the world"—the entire meaning has indeed been stated.

ဣတိ သာဂရဗုဒ္ဓိတ္ထေရဝိရစိတေ သီမဝိသောဓနေ သံဃဝဏ္ဏနာယ

Thus, in the Saṅghavaṇṇanā of the Sīmavisodhana, composed by the Elder Sāgarabuddhi,

သမသီသိကဏ္ဍော စတုတ္ထော ပရိစ္ဆေဒေါ.

The fourth chapter, the Samasīsikaṇḍa.

ပကိဏ္ဏကကဏ္ဍော

The Miscellaneous Section.

ဣဒါနိ [Pg.108] သပ္ပုရိသာတိ ဒုလ္လဘာတိ ဣမဿ သံဝဏ္ဏနာက္ကမော သမ္ပတ္တော တထာ ဟိ လောကေ သပ္ပုရိသာပိ အတိဒုလ္လဘာယေဝ. သပ္ပုရိသာတိ ကလျာဏဂုဏသမ္ပန္နာ ဥတ္တမပုရိသာ. တေ နိဿာယ ဇာတိဓမ္မာ သတ္တာ ဇာတိယာ, မရဏဓမ္မာ သတ္တာ မရဏတော မုစ္စန္တိ ဝုတ္တဉှေတံ ဘဂဝတာ ‘‘မမဉှိ အာနန္ဒ ကလျာဏမိတ္တံ အာဂမ္မ ဇာတိယာ ပရိမုစ္စန္တိ, ဇရာဓမ္မာ သတ္တာ ဇရာယ မုစ္စန္တီ’’တိ အာဒိ ဝစနတော ပန သမ္မာသမ္ဗုဒ္ဓေါယေဝ သဗ္ဗာကာရသမ္ပန္နော ကလျာဏမိတ္တော နာမ. တံ အလဘန္တေန သာရိပုတ္တမောဂ္ဂလာနာဒယော အရိယပုဂ္ဂလာ ဝါ. တေပိ အလဘန္တေန ဧကန္တဇဟိတံ သိဝဋ္ဌိကံ ကလျာဏမိတ္တံ လဘိတဗ္ဗံ, ဝုတ္တဉှေတံ ပေါရာဏေဟိ.

Now, regarding the phrase "good persons are rare," the turn for its exposition has arrived. Indeed, in the world, good persons are very rare. "Good persons" refers to superior persons endowed with wholesome qualities. Relying on them, beings subject to birth are freed from birth, and beings subject to death are freed from death. For it was said by the Blessed One: "Indeed, Ānanda, by relying on me as a good friend, beings subject to birth are freed from birth; beings subject to aging are freed from aging," and so on. Moreover, from such statements, the Perfectly Self-Enlightened Buddha alone, complete in every way, is called a good friend. If one cannot obtain him, then noble individuals like Sāriputta and Moggallāna should be sought. If even they are unobtainable, one should obtain a good friend who is completely abandoned, like a skeleton, as stated by the ancients.

‘‘ပိယော ဂရု ဘာဝနီယော, ဝတ္တာ စ ဝစနက္ခမော;

ဂမ္ဘီရဉ္စ ကထံ ကတ္တာ, နောစာဌာနေ နိယောဇယေ’’တိ.

Dear, worthy of respect, fit for cultivation, a speaker and tolerant of speech, one who speaks profound discourse, and does not employ one in an unsuitable situation.

ဧဝမာဒိဂုဏသမန္နာဂတော ဝဍ္ဎိပက္ခေ ဌိတပဏ္ဍိတပုဂ္ဂလော လောကေ ဒုလ္လဘောဝ. ကတမော ပဏ္ဍိတပုဂ္ဂလော ဗုဒ္ဓပစ္စေကဗုဒ္ဓါ အသီတိ စ မဟာသာဝကာ အညေ စ တထာဂတဿ သာဝကာ သုနေတ္တမဟာဂေါဝိန္ဒဝိဓုရသရဘင်္ဂမဟောသဓသုတသောမနိမိရာဇအယောဃရကုမာရက အကတ္တိပဏ္ဍိတာဒယော စ ပဏ္ဍိတာတိ ဝေဒိတဗ္ဗာ. တေ ဘယေ ဝိယ ရက္ခာ, အန္ဓကာရေ ဝိယ ပဒီပါ, ခုပ္ပိပါသာဒိဒုက္ခာဘိဘဝေ ဝိယ အန္နပါနာဒိပဋိလာဘော, အတ္တနော ဝစနကရာနံ သဗ္ဗဘယဥပဒ္ဒဝူပသဂ္ဂဝိဒ္ဓံသနသမတ္ထာ ဟောန္တိ တထာ ဟိ တထာဂတံ အာဂမ္မ အသင်္ချေယျာ အပရိမာဏာ ဒေဝမနုဿာ အာသဝက္ခယံ ပတ္တာ ဗြဟ္မလောကေ ပတိဋ္ဌိတာ, ဒေဝလောကေ ဥပ္ပန္နာ. သာရိပုတ္တတ္ထေရေ စိတ္တံ ပသာဒေတွာ စတူဟိ စ ပစ္စယေဟိ ထေရံ ဥပဋ္ဌဟိတွာ အသီတိ ကုသလဟဿာနိ သဂ္ဂေ နိဗ္ဗတ္တာနိ, တထာ မဟာမောဂ္ဂလာနမဟာကဿပပဘုတိ သုနေတ္တဿ သတ္ထုနော သာဝကာ အပ္ပေကစ္စေ ဗြဟ္မလောကေ ဥပပဇ္ဇိံသု, အပ္ပေကစ္စေ ပရနိမ္မိတဝသဝတ္တီနံ ဒေဝါနံ သဟဗျတံ…ပေ… အပ္ပေကစ္စေ ဂဟပတိမဟာသာလကုလာနံ သဟဗျတံ ဥပပဇ္ဇိံသု, ဝုတ္တဉှေတံ ‘‘နတ္ထိ ဘိက္ခဝေ ပဏ္ဍိတတော ဘယံ, နတ္ထိ ပဏ္ဍိတတော ဥပဒ္ဒဝေါ, နတ္ထိ ပဏ္ဍိတတော ဥပသဂ္ဂေါ’’တိ. အပိစ တဂ္ဂရမာလာဒိဂန္ဓဘဏ္ဍသဒိသော ပဏ္ဍိတော, တဂ္ဂရမာလာဒိဂန္ဓဘဏ္ဍပလိဝေဌနပတ္တသဒိသော တဒုပသေဝီ ဝုတ္တဉှေတံ နာရဒဇာတကေ.

A wise person endowed with such qualities, standing on the side of growth, is indeed rare in the world. Who is a wise person? The Buddhas, Paccekabuddhas, the eighty great disciples, and other disciples of the Tathāgata, as well as the wise ones like Sunetta, Mahāgovinda, Vidhura, Sarabhaṅga, Mahosadha, Sutasoma, Nimi, Rāja, Ayoghara, Kumāraka, and Akattipaṇḍita—these are to be understood as wise. They are like a refuge in fear, a lamp in darkness, like obtaining food and drink when overcome by the suffering of hunger and thirst. They are capable of dispelling all dangers, calamities, and afflictions for those who follow their words. For, by relying on the Tathāgata, countless, immeasurable devas and humans have attained the destruction of the taints, been established in the Brahma-world, or arisen in the deva-world. By inspiring faith in the Elder Sāriputta and attending to him with the four requisites, eighty thousand wholesome beings were reborn in heaven. Likewise, among the disciples of the teacher Sunetta were those such as Mahāmoggallāna and Mahākassapa—some were reborn in the Brahma-world, some in the company of the Paranimmitavasavattī devas… some in the company of great householder families. For it was said: "Monks, there is no fear from the wise, no danger from the wise, no affliction from the wise." Moreover, a wise person is like fragrant tagara garlands and other fragrant merchandise, and one who associates with them is like the leaves wrapped around such fragrant merchandise—as stated in the Nārada Jātaka.

‘‘တဂ္ဂရဉ္စ [Pg.109] ပလာသေန, ယော နရော ဥပနယှတိ;

ပတ္တာပိ သုရဘိ ဝါယန္တိ, ဧဝံ ဓီရူပသေဝနာ’’တိ.

The person who wraps tagara with a palāsa leaf—the leaves also smell fragrant. Such is association with the wise.

အကိတ္တိပဏ္ဍိတော သက္ကေန ဒေဝါနမိန္ဒေန ဝရေ ဒိယျမာနေ ဧဝမာဟ

When the wise Akitti was being offered a boon by Sakka, the king of devas, he said:

‘‘ဓီရံ ပဿေ သုဏေ ဓီရံ, ဓီရေန သဟ သံဝသေ;

ဓီရေနာ’လာပသလ္လာပံ, တံ ကရေ တဉ္စ ရောစယေ.

May I see the wise, hear the wise, and dwell with the wise. May I converse and discuss with the wise; may I do that and delight in that.

ကိံ နု တေ အကရံ ဓီရော, ဝဒ ကဿပ ကာရဏံ;

ကေန ကဿပ ဓီရဿ, ဒဿနံ အဘိကင်္ခသိ.

What has the wise one done to you? Tell me, Kassapa, the reason. For what reason, Kassapa, do you long for a sight of the wise one?

နယံ နယတိ မေဓာဝီ, အဒုရာယံ န ယုဉ္ဇတိ;

သနရော သေယျသော ဟောတိ, သမ္မာ ဝုတ္တော န ကုပ္ပတိ;

ဝိနယံ သော ပဇာနာတိ, သာဓု တေန သမာဂမော’’တိ.

The wise one leads the way, he does not engage in what is wrong; a good person becomes superior; when rightly spoken to, he does not become angry; he understands discipline; association with him is good.

အပိစ တေပိ သပ္ပုရိသေ သင်္ဂမ္မ အဿုတပုဗ္ဗမ္ပိ ဥဘယလောကဟိတာဝဟံ ဝါစံ သုယျတေဝ, ဝုတ္တမ္ပိ စေတံ.

And further, by associating with those good people, one hears speech conducive to the welfare of both worlds, even though unheard before. Moreover, this has also been said.

‘‘သုဘာသိတံ ဥတ္တမမာဟု သန္တော, ဓမ္မံ ဘဏေ နာဓမ္မံ တံ ဒုတိယံ;

ပိယံ ဘဏေ နာပ္ပိယံ တံ တတိယံ, သစ္စံ ဘဏေ နာလီကံ တံ စတုတ္ထ’’န္တိ စ.

The wise say that well-spoken words are supreme—that is the first; speak Dhamma, not non-Dhamma—that is the second; speak what is pleasing, not unpleasing—that is the third; speak truth, not falsehood—that is the fourth.

‘‘ယံ ဗုဒ္ဓေါ ဘာသတိ ဝါစံ, ခေမံ နိဗ္ဗာနပတ္တိယာ;

ဒုက္ခဿန္တကိရိယာယ, သာ ဝေ ဝါစာနမုတ္တမာ’’တိ.

The speech that the Buddha speaks, which is safe, for the attainment of Nibbāna, for the ending of suffering—that indeed is the supreme of speeches.

သပ္ပုရိသူပနိဿယသေဝနပစ္စယာယေဝ ဒါနာဒိကုသလသမာယောဂေန အပါယဒုက္ခတော မုစ္စန္တိ ဝုတ္တဉှေတံ ‘‘အပိစ နေရယိကာဒိဒုက္ခပရိတ္တာဏတော ပုညာနိ ဧဝ ပါဏီနံ ဗဟူပကာရာနိ, ယတော တေသမ္ပိ ဥပကာရာနုဿရဏတာ ကတညုတာ သပ္ပုရိသေဟိ ပသံသနီယာဒိနာနပ္ပကာရဝိသေသာဓိဂမဟေတူစ ဟောန္တိ ဝုတ္တဉှေတံ ဘဂဝတာ, ‘‘ဒွေ မေ ဘိက္ခဝေ ပုဂ္ဂလာ ဒုလ္လဘာ လောကသ္မိံ, ကတမေ ဒွေ, ယော စ ပုဗ္ဗကာရီ, ယော စ ကတညု ကတဝေဒီ’’တိ. အပိစ ဝိဓုရမဟောသဓဇာတကာဒိကာလေပိ ဣဓလောကပရလောကသမ္ပတ္တိအတ္ထမေဝ အတ္တနော ဝစနကရေ သမ္မာ ယောဇေန္တိ. အနာကုလကမ္မန္တာဓိဋ္ဌာနေန ကာလညုတာယ ပတိရူပကာရိတာယ အနလသတာယ ဥဋ္ဌာနဝီရိယသမတာယ အဗျသနိယတာစ ကာလာနတိက္ကမနအပ္ပတိရူပကရဏအကရဏသိထိလကရဏာဟိ အကုသလာဒီဟိ ရဟိတကသိဂေါရက္ခဝါဏိဇ္ဇာဒယော ကမ္မန္တာ, ဧတေ အတ္တနော ဝါ ပုတ္တဒါရဿ ဝါ ဒါသကမ္မကရာနံ ဝါ ဗျတ္တတာယ ဧဝံ ပယောဇိတာ ဒိဋ္ဌေဝ ဓမ္မေ ဓနဓညဝိတ္တိ ပဋိလာဘဟေတူ ဟောန္တိ, ဝုတ္တဉှေတံ ဘဂဝတာ.

Indeed, by the very condition of resorting to and serving virtuous people, through the practice of generosity and other wholesome deeds, beings are liberated from the suffering of the lower realms. For it is said: 'Moreover, meritorious deeds are of great benefit to beings, as they provide protection from the sufferings of hell and other miseries. Since for them, remembering the help received and gratitude are praised by the virtuous, these become causes for the attainment of various special qualities.' The Blessed One has said: 'Monks, these two persons are rare in the world. Which two? One who is a benefactor, and one who is grateful and acknowledges the benefit received.' Furthermore, even in the times of the Vidhura and Mahosadha Jātakas, they rightly guided those who followed their word for the sake of prosperity in both this world and the next. By undertaking orderly occupations with adherence to proper timing, suitability, diligence, balanced effort, and freedom from addiction—livelihoods like farming, cattle-rearing, and trade, free from unwholesome actions such as delaying, acting improperly, not acting, or acting slackly—when skillfully managed for oneself, one’s wife and children, or servants and workers, become causes for acquiring wealth, grain, and property in this very life. This was said by the Blessed One.

ပတိရူပကာရီရိ [Pg.110] ဓုရဝါ, ဥဋ္ဌာနတာ ဝိန္ဒတေ ဓနန္တိ စ;

န ဒိဝါ သောပ္ပသီလေ, ရတ္တိံ ဥဋ္ဌာနဒဿိနာ;

နိစ္စပ္ပမတ္တေန သောဏ္ဍေန, သက္ကာ အာဝသိတုံ ဃရံ.

One who acts appropriately, is steadfast in duty, and energetic, gains wealth. Not by one who is inclined to sleep by day and is only wakeful at night; but by one constantly diligent and resolute, is it possible to maintain a household.

အတီသိတံ အတိဥဏှံ, အတိသာရမိဒံ အဟု;

ဣတိ ဝိဿဋ္ဌကမ္မန္တေ, အတ္ထာ အစ္စေန္တိ မာဏဝေ.

“It is too cold, it is too hot, it is too late in the evening”—thus, for the young people who abandon their work, opportunities pass them by.

ယော စ သီတဉ္စ ဥဏှဉ္စ;

တိဏာနိ ယော န မညတိ;

သပ္ပုရိသကိစ္စာနိ, သော သုခံ န ဝိဟာယတီ’’တိ စ.

He who regards cold and heat as no more than a blade of grass, and performs the duties of a virtuous person, does not fall away from happiness.

ဘောဂေ သံဟရမာနဿ, ပရဿေဝ ဣရယတော;

ဘောဂါ သန္နိစယံ ယန္တိ, ဝမ္မိကောဝူပစီယတီတိ.

For one who gathers wealth as a bee gathers nectar, his riches accumulate like an anthill being built up.

ဧဝမာဒိပ္ပဘေဒါ သပ္ပုရိသာ လောကေ အတိဒုလ္လဘာဝ. တဗ္ဗိဂမေန ဒုပ္ပုရိသာ ဗာလဇနာ အဂဝေသန္တောပိ လဗ္ဘန္တေဝ တေ ဗာလာ အတ္တာနံ သေဝမာနေ ပရဇနေ သံသာရဒုက္ခေယေဝ ဩသီဒေန္တိ ဘဝတော ဝုဋ္ဌာနံ န ဒေန္တိ တထာ ဟိ ပူရဏကဿပါဒယော ဆသတ္ထာရာ ဒေဝဒတ္တကောကာလိက-မောဒကတိဿ ခဏ္ဍဒေဝိယာပုတ္တသမုဒ္ဒဒတ္တစိဉ္စမာဏဝိကာဒယော အတီတကာလေ စ ဒီဃဒုက္ခဿ လာဘာတိ ဣမေ အညေ စ ဧဝရူပါ သတ္တာ ဗာလာ အဂ္ဂိပဒိတ္တမိဝ အဂါရံ အတ္တနာ ဒုဂ္ဂဟိတေန အတ္တာနဉ္စ အတ္တနော ဝစနကာရကေ စ ဝိနာသေန္တိ တထာ ဟိ ဒေဝဒတ္တမာဂမ္မ ရာဇာ အဇာတသတ္တု-ကောကာလိကာဒယော တဒညေပိ ပုဂ္ဂလာ အပါယေ နိဗ္ဗတ္တန္တိ. ရာဇာ အဇာတသတ္တု သာမညဖလသုတ္တန္တသဝနကာလေ ယဒိ ပိတရံ အဃာတေယျ, သောတာပန္နော ဘဝေယျ ပိတရံ ဃာတိတတ္တာ မဂ္ဂဖလမ္ပိ အပ္ပတွာ လောဟကုမ္ဘိယံ သဋ္ဌိဝဿသဟဿာနိ ပစ္စိတွာ မုစ္စိဿတိ အနာဂတေပိ ပစ္စေကဗုဒ္ဓေါ ဘဝိဿတိ. ကောကာလိကောပိ သာရိပုတ္တမောဂ္ဂလာနတ္ထေရေ အနပစာယိတွာ မဟာနိရယေ ပဒုမဂဏနာယ ပစ္စနောကာသေ နိရယပဒေသေ ပဒုမနိရယေ…ပေ… ပဒုမံ ခေါ ပန အညတရော ဘိက္ခု နိရယံ ကောကာလိကော ဘိက္ခု ဥပပန္နော သာရိပုတ္တမောဂ္ဂလာနေသု စိတ္တံ အာဃာတေတွာ’’တိ အာဟ. တတ္ထ အညတရော ဘိက္ခူတိ နာမဂေါတ္တေန အပါကဋံ ‘‘ကိံ ဝ ဒီဃံ နုခေါ ဘန္တေ ပဒုမေ နိရယေ အာယုပ္ပမာဏ’’န္တိ ပဉှံ ပုစ္ဆိတွာ နိသိန္နံ ဧကံ ဘိက္ခုံ ဧဝမာဟ ‘‘ဒီဃံ ခေါ ဘိက္ခု နိရယေ အာယုပ္ပမာဏံ, တံ န သုကရံ သင်္ခါတုံ ဧတ္တကာနိ ဝဿာနီတိ ဝါ ဧတ္တကာနိ ဝဿသတာနီတိ ဝါ ဧတ္တကာနိ ဝဿသဟဿာနီတိ ဝါ ဧတ္တကာနိ ဝဿသတသဟဿာနီ’’တိ [Pg.111] ဝါ သက္ကာ ပန ဘန္တေ ဥပမံ ကာတုန္တိ. ‘‘သက္ကာ ဘိက္ခူ’’တိ ဘဂဝါ အဝေါစ. သေယျထာပိ ဘိက္ခု ဝီသတိခါရိကော ကောသလကော တိလဝါဟော ဟောတိ, တတော ပုရိသော ဝဿသတဿ ဝဿသဟဿဿ အစ္စယေန ဧကမေကံ တိလံ ဥဒ္ဓရေယျ, ခိပ္ပတရံ ခေါ သော ဘိက္ခု ဝီသတိခါရိကော ကောသလကော တိလဝါဟော ဣမိနာ ဥပက္ကမေန ပရိက္ခယံ ပရိယာဒါနံ ဂစ္ဆေယျ, န တွေဝ ဧကော အဗ္ဗုဒေါ နိရယော. သေယျထာပိ ဘိက္ခု ဝီသ အဗ္ဗုဒေါ နိရယော, ဧဝမေကော နိရဗ္ဗုဒေါ နိရယော’’တိ အာဒိ. ဝီသတိခါရိကော တိ မာဂဓိကေန ပတ္ထေန စတ္တာရော ပတ္ထာ ကောသလရဋ္ဌေ ဧကော ပတ္ထော ဟောတိ. တေန ပတ္ထေန စတ္တာရော ပတ္ထာ အာဠှကံ. စတ္တာရိ အာဠှကာနိ ဒေါဏံ. စတုဒေါဏာ မာနိကာ. စတုမာနိကာ ခါရီ. တာယခါရိယာ ဝီသတိခါရိကော တိလဝါဟော. တိလဝါဟောတိ တိလသကဋံ. အဗ္ဗုဒေါ နိရယောတိ အဗ္ဗုဒေါ နာမ ဧကော ပစ္စေကနိရယော နတ္ထိ, အဝီစိမှိ ဧဝ ပန အဗ္ဗုဒဂဏနာယ ပစ္စနောကာသော ‘‘အဗ္ဗုဒေါ နိရယော’’တိ ဝုတ္တော. ဧသ နယော နိရဗ္ဗုဒါဒီသုပိ. တတ္ထ ဝဿဂဏနာပိ ဧဝံ ဝေဒိတဗ္ဗာ ယထာဟ ‘‘သတံသတသဟဿာနိ ကောဋိ ဟောတိ ဧဝံ သတံသဟဿကောဋိယော ပကောဋိ နာမ. သတံသတသဟဿပကောဋိယော ကောဋိပကောဋိ နာမ. သတံ သတသဟဿကောဋိပကောဋိယော နဟုတံ. သတံသတသဟဿနဟုတာနိ နိန္နဟုတံ. သတံသတသဟဿနိန္နဟုတာနိ ဧကော အဗ္ဗုဒေါ. တတော ဝီသတိဂုဏော နိရဗ္ဗုဒေါ. ဧသ နယော သဗ္ဗတ္ထ အယဉ္စ ဂဏနာ အပရိစိတာနံ ဒုက္ကရာ’’တိ ဝုတ္တံ တံ န သုကရံ သင်္ခါတု’န္တိ ကေစိ ပန တတ္ထ ပရိဒေဝနာနတ္တေနပိ ကမ္မကရဏနာနတ္တေနပိ ဣမာနိ နာမာနိ လဒ္ဓါနီတိ ဝဒန္တိ. အပရေပိ ဝါနကာရဏေဟီတိ ဋီကာနေတ္တိ. ယထာ စ ဒီဃဝိဒဿအာဃာတာ စ ဗုဒ္ဓန္တရံ သဋ္ဌိယောဇနမတ္တေန အတ္တဘာဝေန ဥတ္တာနော ပတိတော မဟာနိရယေ ပစ္စတိ ယထာ စ, တဿ ဒိဋ္ဌိအဘိရုစိတာနိ ပဉ္စ ကုလသတာနိ တဿေဝ သဟဗျတံ ဥပ္ပန္နာနိ မဟာနိရယေ ပစ္စန္တိ. ဝုတ္တဉ္စေတံ ဘဂဝတာ ‘‘သေယျထာပိ ဘိက္ခဝေ နဠာဂါရံ ဝါ တိဏာဂါရံ ဝါ အဂ္ဂိဖုဋ္ဌော ကူဋာဂါရာနိ ဒဟတိ ဥလ္လိတ္တာဝလိတ္တာနိ နိဝါတာနိ ဖုသိတဂ္ဂဠာနိ ပိဟိတ ဝါတပါနာနိ ဧဝမေဝ ခေါ ဘိက္ခဝေ ယာနိကာနိစိ ဘယာနိ ဥပ္ပဇ္ဇန္တိ, သဗ္ဗာနိ ဗာလတော ဥပ္ပဇ္ဇန္တိ, နော ပဏ္ဍိတတော ယေကေစိ ဥပဒ္ဒဝါ ဥပ္ပဇ္ဇန္တိ, နော ပဏ္ဍိတတော, ယေကေစိ ဥပသဂ္ဂါ…ပေ… နော ပဏ္ဍိတတော. ဣတိ ခေါ ဘိက္ခဝေ သပ္ပဋိဘယော [Pg.112] ဗာလော အပ္ပဋိဘယော ပဏ္ဍိတော သဥပဒ္ဒဝေါ ဗာလော အနုပဒ္ဒဝေါ ပဏ္ဍိတော, သဥပသဂ္ဂေါ ဗာလော အနုပသဂ္ဂေါ ပဏ္ဍိတောတိ. အပိ စ ပူတိမစ္ဆသဒိသော ဗာလော, ပူတိမစ္ဆဗဒ္ဓပတ္တ ပုတိသဒိသော ဟောတိ တဒုပသေဝီ. ဆဍ္ဍနီယတံ ဇိဂုစ္ဆနီယတဉ္စ အာပဇ္ဇတိ ဝိညူနံ ဝုတ္တမ္ပိ စေတံ နာရဒဇာတကေ.

Such virtuous people, distinguished in these ways, are exceedingly rare in the world. In contrast, foolish and wicked people, though not sought after, are easily found. These fools, indulging themselves in self-serving ways, cause others to sink into the suffering of saṃsāra, offering no means of escape. For instance, figures like Pūraṇakassapa and others, the six heretical teachers, Devadatta, Kokālika, Modakatissa, Khaṇḍadeviyāputta, Samuddadatta, Ciñcamāṇavikā, and others in times past were recipients of long-lasting suffering. Such beings, through their own wrong grasping, destroy themselves and those who follow their words, like a house set ablaze. For example, King Ajātasattu, influenced by Devadatta, and others like Kokālika, were reborn in the lower realms. Had King Ajātasattu not killed his father when listening to the Sāmaññaphala Sutta, he would have become a stream-enterer. But because he committed patricide, he failed to attain the path and fruit, and will instead be tormented in a molten copper hell for sixty thousand years before being released. In the future, he will become a Paccekabuddha. Kokālika, too, due to his disrespect toward the Elders Sāriputta and Moggallāna, was reborn in the great Paduma hell. There, a certain monk asked, “Venerable sir, how long is the lifespan in the Paduma hell?” The Buddha replied, “Monk, the lifespan in hell is long—not easy to calculate in years, centuries, millennia, or even hundreds of millennia.” “But, Venerable Sir, can a simile be given?” “It can, monk,” the Blessed One said. “Suppose there were a Kosalan cartload of twenty khārīs of sesame seeds. If a man were to remove one seed at the end of every hundred or thousand years—that cartload would be exhausted sooner than the duration of a single Abbuda hell. Twenty such Abbuda hells equal one Nirabbuda hell.” The twenty-khārī Kosalan measure is explained thus: one Kosalan pattha is equal to four Magadhan patthas. Four of these patthas make an āḷhaka, four āḷhakas make a doṇa, four doṇas make a mānikā, and four mānikās make a khārī. Twenty such khārīs make a cartload of sesame seeds. An ‘Abbuda hell’ is not a separate hell, but a term for a specific counting period within Avīci. The same applies to Nirabbuda and other hells. The counting is as follows: A hundred hundred-thousands make a koṭi. A hundred thousand koṭis make a pakoṭi. A hundred thousand pakoṭis make a koṭipakoṭi. A hundred thousand koṭipakoṭis make a nahuta. A hundred thousand nahutas make a ninnahuta. A hundred thousand ninnahutas make one abbuda. Twenty times that is one nirabbuda. This counting is difficult for the unacquainted. Some say these names arise from the difference in lamentation or the nature of kamma. Others attribute them to etymological reasons, as the subcommentary explains. And just as Dīghavida, out of hatred, fell prone into the great hell for an entire Buddha-interval, with a body sixty yojanas in size, and is being tormented, so too, five hundred families who delighted in his views were reborn into a state of companionship with him and are being tormented in the great hell. The Blessed One said: ‘Monks, just as when a house of reeds or a house of grass is touched by fire, it burns the peaked roofs, plastered and sealed, sheltered from the wind, with bolts fastened and windows shut; even so, monks, whatever fears arise, they all arise from the fool, not from the wise one. All calamities arise from the fool, not from the wise one. All misfortunes arise from the fool, not from the wise one. Thus, the fool is attended by fear, the wise fearless; the fool is beset by calamity, the wise free from it; the fool is plagued by misfortune, the wise untouched. Moreover, the fool is like a rotten fish; one who associates with him becomes like a leaf used to wrap a rotten fish. He becomes worthy of being discarded and despised by the wise. This was also stated in the Nārada Jātaka.

‘‘ပူတိမစ္ဆံ ကုသဂ္ဂေန, ယော နရော ဥပနယှတိ;

ကုသာပိ ပူတိ ဝါယန္တိ, ဧဝံ ဗာလူပသေဝနာ’’တိ.

“If a man wraps a stinking fish with kuśa grass, the kuśa grass also smells putrid; so it is with associating with a fool.”

အကတ္တိပဏ္ဍိတောစာပိ သက္ကေန ဒေဝါနမိန္ဒေန ဝရေ ဒိယျမာနေ ဧဝမာဟ

Akattipaṇḍita, even when Sakka, the king of gods, was offering a boon, said thus:

‘‘ဗာလံ န ပဿေ န သုဏေ, န စ ဗာလေန သံဝသေ;

ဗာလေနာ’လ္လာပသလ္လာပံ, န ကရေ န စ ရောစယေ.

“See not the fool, hear not the fool, do not associate with a fool; engage not in talk with a fool, nor approve of it.”

ကိံနု တေ အကရံ ဗာလော, ဝဒ ကဿပ ကာရဏံ;

ကေန ကဿပ ဗာလဿ, ဒဿနံ နာဘိကင်္ခသိ.

“What harm has the fool done to you, Kassapa, tell me the reason? Why, Kassapa, do you not wish to see the fool?”

အနယံ နယတိ ဒုမ္မေဓော, အဓုရာယံ နိယုဉ္ဇတိ;

ဒုန္နယော သေယျသော ဟောတိ, သမ္မာ ဝုတ္တော ပကုပ္ပတိ;

ဝိနယံ သော န ဇာနာတိ, သာဓု တဿ အဒဿန’’န္တိ.

“The unwise man leads to ruin, he applies himself to what is not right. Wrong guidance is preferable to him, and he gets angry when rightly spoken to. He does not understand discipline—better not to see him.”

ဧဝံ ဗာလဒုဇ္ဇနသံသဂ္ဂဝသေနေဝ သဗ္ဗာနိ ဘယုပဒ္ဒဝါနိ ဥပ္ပဇ္ဇန္တိ, နော ပဏ္ဍိတသေဝနဝသေနာတိသဗ္ဗသော သပ္ပုရိသာ အတိဒုလ္လဘာဝ.

Thus, all dangers and calamities arise solely from associating with foolish, wicked people, not from associating with the wise. Truly, good people are exceedingly rare.

ဣဒါနိ.

Now.

‘‘ဒုလ္လဘဉ္စ မနုဿတ္တံ, ဗုဒ္ဓုပ္ပာဒေါ စ ဒုလ္လဘော;

ဒုလ္လဘာ ခဏသမ္ပတ္တိ, သဒ္ဓမ္မော ပရမဒုလ္လဘော’’တိ.

“Difficult to obtain is human birth, difficult to encounter is the arising of a Buddha; difficult to obtain is a favorable opportunity, exceedingly difficult to encounter is the true Dhamma.”

ဣမိဿာ ဂါထာယ ဝဏ္ဏနာက္ကမော သမ္ပတ္တော. တတ္ထ ဒုလ္လဘဉ္စ မနုဿတ္တန္တိ မနုဿဘာဝေါပိ ဒုလ္လဘောယေဝ မနုဿဿ ဒုလ္လဘဘာဝေါ ကာဏကစ္ဆပေါပမာဒီဟိ ဝေဒိတဗ္ဗော ဧကော ကိရ ကဿကော ဂင်္ဂါတီရေ တီဏိ သံဝစ္ဆရာနိ ကသိတွာ ကိဉ္စိမတ္တမ္ပိ အလဘိတွာ နင်္ဂလဖာလံ ဒွေဓာ ဘိန္ဒိတွာ ဂင်္ဂါယံ ခိပိ တေန ဂင်္ဂါနဒိယာ ဝါဟေန ဧကော ဥဒ္ဓံ ဧကော ဟေဋ္ဌာတိ ဧဝံ ဒွေ နင်္ဂလဖာလကာ ဂင်္ဂါယံ ဝုယှန္တာ စိရေန ဧကော ဥဒ္ဓံ ဧကော ဟေဋ္ဌာတိ ဒွေ ဧကတော ဟုတွာ ပါကတိကာ ယုဇ္ဇန္တိ တသ္မိံ ခဏေ ဝဿသတဝဿသဟဿစ္စယေန ဧကဝါရံ ဥမ္မုဇ္ဇမာနော ကာဏကစ္ဆပေါ ဥမ္မုဇ္ဇမာနက္ခဏေ တဿ ဂီဝါ ဒွိန္နံ နင်္ဂလဖာလာနမန္တရေ ဟောတိ အယံ ကာလော [Pg.113] ဒုလ္လဘောဝ ဧဝမေဝ မနုဿတ္တဘာဝေါပိ ဒုလ္လဘောယေဝ တထာဟိ မနုဿတ္တဘာဝံ အလဘိတွာဝ နိရယပေတအသုရကာယတိရစ္ဆာနဘူမီသုယေဝ သံသရိတွာ သီသမ္ပိ ဥက္ခိပိတုံ အလဘန္တာ ဧကဗုဒ္ဓန္တရာ ဒွေ ဗုဒ္ဓန္တရာ တယော ဗုဒ္ဓန္တရာ စတ္တာရော ဗုဒ္ဓန္တရာ ဧကာသင်္ချေယျဝသေန နိရယေ ပစ္စနကသတ္တာနံ ဂဏနပထံ ဝီတိဝတ္တာ, တထာ ပေတအသုရကာယတိရစ္ဆာနဘူမီသုပိ အတိခုဒ္ဒကေန အတ္တဘာဝေန တိလဗီဇသာသပဗီဇဿ စတုပဉ္စဆသတ္တအဋ္ဌကလဘာဂမတ္တေနေဝ အင်္ဂုလိယာ ပတိဋ္ဌိတဋ္ဌာနမတ္တေယေဝ ဘူမိပဒေသေ နိသိန္နာနံ အတိခုဒ္ဒကသတ္တာနံ ဂဏနပထမ္ပိ ဝီတိဝတ္တာ တေ ဟိ ဂဏိတုံ ဣဒ္ဓိမန္တပုဂ္ဂလေ ဌပေတွာ အညော ကော နာမ သက္ခိဿတိ တေဟိ မောဟန္ဓဘာဝေန ကဏှသုက္ကပက္ခမ္ပိ အဇာနန္တာ အနေကေသု ဗုဒ္ဓသတေသု ဝါ ဗုဒ္ဓသဟဿေသု ဝါ ဥပ္ပဇ္ဇမာနေသုပိ ဗုဒ္ဓေါတိသဒ္ဒံ အသုတွာ ဝီတိဝတ္တာ, ဧဝံ မနုဿတ္တဘာဝေါပိ ဒုလ္လဘောယေဝ. မနုဿတ္တဘာဝေ လဘမာနေပိ ဗုဒ္ဓုပ္ပာဒကာလော အတိဒုလ္လဘောဝ. ဗုဒ္ဓုပ္ပာဒကာလေပိ သမ္မာဒိဋ္ဌိ ဟုတွာ ကုသလူပပတ္တိသင်္ခါတာ ခဏသမ္ပတ္တိ ဒုလ္လဘာဝ, သဒ္ဓမ္မဒေသကဿာပိ ဒုလ္လဘတ္တာ, တသ္မိမ္ပိ သတိ အင်္ဂဝိကလဘာဝေန သဒ္ဓမ္မသဝနဿာပိ ဒုလ္လဘတ္တာတိ ဧဝမာဒိပ္ပဘေဒါ မနုဿတ္တဘာဝါဒိကာ ခဏသမ္ပတ္တိယော ဒုလ္လဘာတိ ဝေဒိတဗ္ဗာ. ဒုလ္လဘာ ခဏသမ္ပတ္တီတိ ကုသလူပပတ္တိသင်္ခါတာ ခဏသမ္ပတ္တိ ဒုလ္လဘာယေဝ တထာ ဟိ ပစ္စန္တဝိသယ အရူပအသညသတ္တတိရစ္ဆာနပေတနေရယိကကာလေ ဝါ မဇ္ဈိမဒေသေပိ စက္ခာဒိအင်္ဂဝိကလေဝါ ပရိပုဏ္ဏအင်္ဂဘာဝေပိ မိစ္ဆာဒိဋ္ဌိဘူတာ ဝါ ကုသလူပပတ္တိသင်္ခါတာ ခဏာ န ဟောန္တိ ပစ္စန္တဝိသယေ ဟိ ပဝတ္တာ ဇနာ ပါဏာတိပါတာဒိဒသအကုသလကမ္မပထေယေဝ ရမန္တိ အဘိရမန္တိ, စဏ္ဍသဘာဝါ စ တေ ဟောန္တိ, ရတနတ္တယဂုဏမ္ပိ န ဇာနန္တိ. အရူပိနောပိ ပုဂ္ဂလာ ပရတောဃောသဝိရဟိတတ္တာ သောတာပတ္တိမဂ္ဂပဋိလာဘောပိ တေသံ နတ္ထိ, ဗုဒ္ဓဒဿနာဒီနိပိ န လဘန္တိ. အသညသတ္တတိရစ္ဆာနပေတနေရယိကကာလေသု ပန ပဂေဝ ပူရိတပါရမီနံ သတ္တာနံ ပဝတ္တနမ္ပိ အဗ္ဗောဟာရိကံ, သမ္မာဒိဋ္ဌိကုလေ ဇာယမာနာပိ စက္ခုဝိကလေန ဗုဒ္ဓသံဃရတနာနံ အဒဿနံ, သောတဝိကလေန ဓမ္မသဝနတောပိ ဟာယတိ ဧဠမူဂါဒိဘာဝေန ကုသလသမာဒါနာ န ဟောန္တိ. အင်္ဂသမ္ပန္နေပိ မိစ္ဆာဒိဋ္ဌိဘာဝေန ဒွတ္တိံသမဟာပုရိသလက္ခဏအသီတိအနုဗျဉ္ဇနဗျာမပ္ပဘာပရိက္ခိတ္တံ သဗ္ဗဇနာနံ [Pg.114] နယနရသာယတနဘူတံ သဗ္ဗညုဗုဒ္ဓမ္ပိ ဒိသွာ ပသာဒသောမ္မေန စက္ခုနာ ဩလောကေတဗ္ဗမ္ပိ န မညန္တိ မနောပဒေါသဝသေနေဝ ယုဂဂ္ဂါဟာ ဟုတွာ ယမကပါဋိဟာရိယကာလာဒီသု အနေကေပိ မိစ္ဆာဒိဋ္ဌိနော မဟာနိရယေ ဥပ္ပဇ္ဇန္တိ. ဧဝံ ကုသလူပပတ္တိခဏသမ္ပတ္တိပိ ဒုလ္လဘာယေဝ.

The turn for the explanation of this verse has come. Therein, “hard to obtain is human birth” means that the state of being human is indeed hard to obtain. The difficulty of obtaining human birth should be understood through similes like that of the blind turtle and others. It is said that once a certain farmer plowed the banks of the Ganges for three years but obtained nothing. He broke his plowshare in two and threw it into the Ganges. Carried by the current of the Ganges, one piece went upstream and the other downstream. The two pieces of the plowshare, drifting in the Ganges, after a long time, naturally came together again. At that very moment, a blind turtle, surfacing once every hundred or thousand years, happened to emerge with its neck between the two pieces of the plowshare. This occasion is indeed rare. Similarly, the state of being human is indeed hard to obtain. For beings who fail to attain human birth wander through the realms of hell, hungry ghosts, asuras, and animals. They cannot even lift their heads, passing through one, two, three, or four intervals between Buddhas, or even an incalculable aeon; the number of beings boiling in hell is beyond calculation. The same applies to beings in the realms of hungry ghosts, asuras, and animals—their tiny bodies, the size of a fourth, fifth, sixth, seventh, or eighth part of a sesame seed or mustard seed, sitting on a patch of ground merely the size of a fingertip; their number is also beyond calculation. Who, except those with psychic powers, could count them? Blinded by ignorance, they do not even know the dark and bright halves of the month. Though hundreds or thousands of Buddhas arise, they pass on without ever hearing the word “Buddha.” Thus, human birth is indeed hard to obtain. Even when one attains human birth, the time of a Buddha’s appearance is exceedingly rare. And even in the time of a Buddha, to have right view and the opportune moment, which is designated as the attainment of a wholesome state, is hard to come by, due to the rarity of a teacher of the true Dhamma. Even when that is present, the opportunity to hear the true Dhamma is rare due to physical impairment. Thus, the opportune moments, such as human birth and others, are to be understood as rare. “Hard to obtain is the opportune moment” refers to the opportune moment designated as the attainment of a wholesome state, which is indeed rare. For example, opportune moments, designated as the attainment of a wholesome state, do not occur for beings in border regions, the formless realms, the realm of non-percipient beings, the animal realm, the realm of hungry ghosts, or hell; or even in the Middle Country, for those with defective faculties such as eyes, or even for those with complete faculties who hold wrong views. For indeed, people living in border regions delight and rejoice in the path of the ten unwholesome courses of action, such as killing living beings. They are also of fierce disposition and do not know the qualities of the Triple Gem. Formless beings, due to the absence of sound from another, cannot attain the path of stream-entry; nor do they obtain the sight of the Buddha and so on. As for non-percipient beings, animals, hungry ghosts, and hell-beings, how much more so is the existence of beings who have fulfilled the perfections non-conventional. Even if born into families with right view, those with defective eyes cannot see the gems of the Buddha and Sangha. Those with defective hearing are deprived of hearing the Dhamma. Being deaf and mute, they cannot undertake wholesome actions. Even those with complete faculties, if holding wrong views, do not consider the Omniscient Buddha—adorned with the thirty-two major marks and eighty minor marks, encompassed by a fathom’s breadth of light, a delight for the eyes of all beings—as worthy of being looked upon with eyes of serene faith. Through the power of mental corruption, clinging to their own views, many holders of wrong view are reborn in the great hell at the time of the Twin Miracle and on other occasions. Thus, the opportune moment for the attainment of a wholesome state is indeed hard to obtain.

‘‘ဒုလ္လဘဉ္စ မနုဿတ္တံ, ဗုဒ္ဓုပ္ပာဒေါ စ ဒုလ္လဘော;

ဒုလ္လဘာ ခဏသမ္ပတ္တိ, သဒ္ဓမ္မော ပရမဒုလ္လဘော’’တိ.

Rare is human birth, rare is the arising of a Buddha; rare is the opportune moment, exceedingly rare is the true Dhamma.

ဣမိဿာ ဂါထာယ အတ္ထော ဝုတ္တောယေဝ.

The meaning of this verse has already been stated.

ဣတိ သာဂရဗုဒ္ဓိတ္ထေရဝိရစိတေ သီမဝိသောဓနေ

Thus, in the Sīmāvisodhana composed by the Elder Sāgarabuddhi.

ပကိဏ္ဏကကဏ္ဍော နာမ ပဉ္စမော ပရိစ္ဆေဒေါ.

The Miscellaneous Section, the fifth chapter.

ဧဝံ သတ္ထုပရိနိဗ္ဗာနတော ဝဿသတစ္စယေန ပတိဋ္ဌိတေ ဣသိနာ ကာရိတတ္တာ’ ဣသိနဂရ’န္တိ လဒ္ဓနာမေ ဒွတ္တပါဒိဘူပါလာနံ နိဝါသဋ္ဌာနဘူတေ သီရိခေတ္တနဂရေ ဧရာဝတိယာ နဒိယာ ပါရိမတီရဘူတေ ပဗ္ဗတသာနုမှိ ပတိဋ္ဌိတဿ ကဉ္စနဝရမဟာထူပဿ ဒါယကဿ သတွိဝမဟာဓမ္မရညော ကာလေ သာသနဿ ဒွိသဟဿသတာဓိကဧကတိံသတိမေ ဝဿေ သာသနေ ပဋိလဒ္ဓသဒ္ဓါနံ ကုလပုတ္တာနံ မဟာဇာနိကရဏဝသေန ဝိမတိဝိနောဒနိယာ ဝုတ္တဝစနံ သဒ္ဒယုတ္တိအတ္ထယုတ္တိဝသေန သာဓုကံ အဝိစိနိတွာ နဒိယာ ဥဒကုက္ခေပံ အကတွာ ဥပသမ္ပဒါ ကမ္မဿ ကာရိတတ္တာ သာသနေ ပရာဇယမာပန္နေ ကုလပုတ္တေ ဥပါရမ္ဘကရဏဝသေန သီမဝိပတ္တိဟာရကော သီမသမ္ပတ္တိပ္ပကာသကော ဂန္ထော ပဝတ္တတိ.

Thus, in the city of Sīrikhetta—which was established one hundred years after the Teacher’s Parinibbāna, gained the name 'Isinagara' because it was built by a sage, and was the residence of kings like Dvattapādi—during the time of King Satviva Mahādhammarāja, the donor of the excellent great golden stupa established on the mountain slope on the far bank of the Erāvati River, in the 2,131st year of the Dispensation: because clansmen who had regained faith in the Dispensation, by way of causing great loss, had the ordination act performed without carefully examining the words spoken in the Vimativinodanī in terms of grammar, logic, and meaning, and without performing the water-casting into the river, this treatise, which removes boundary defects and proclaims boundary correctness, proceeds for the purpose of rebuking those clansmen who had brought about failure in the Dispensation.

ဧတ္တာဝတာ စ သိရိခေတ္တနဂရဂေါစရဂါမေန သတွိဝမဟာဓမ္မရာဇဂုရုဘူတေန မဟာဝေယျာကရဏေန တိပိဋကဓရေန’သဒ္ဓမ္မကောဝိဒေါ’တိ ပါကဋ နာမဓေယျေန မဟာထေရေန ဥပဇ္ဈာယော ဟုတွာ ပညာဓိပတီနံ နိဝါသဘူတေ ပစ္ဆိမဇိနစက္ကသာသနဝရေ ဝါသိဂဏာစရိယေန ဂဏဝါစကေန ဝိနယဓရေန မဟာသာမိနာ စ, ရာဇဂုရုနာ တိပိဋကနာဂတ္ထေရေန စ အာစရိယော ဟုတွာ ဝေဇ္ဇကမ္မဇင်္ဃပေသနကမ္မာဒိဝသေန အနေသနံ ပဟာယ သမ္မာ အာဇီဝေန ဝိသုဒ္ဓါဇီဝေဟိ သံဃဂဏေဟိ ကာရကသံဃာ ဟုတွာ သိရိခေတ္တနဂရဿ ဒက္ခိဏဒိသာဘာဂေ ဒီဃပဗ္ဗတသာနုမှိ ဧရာဝတိယာ နဒိယာ တီရေ ဝါလိကပုဠိနေ သီမာပေက္ခာယ သဟ ဥဒကုက္ခေပံ [Pg.115] ကတွာ ပဝတ္တာယ ဥဒကုက္ခေပသီမာယ ဒသဓာ ဗျဉ္ဇနဝိပတ္တိံ အကတွာ ဌာနာရဟေန ဉတ္တိစတုတ္ထေန ကမ္မေန ဥပသမ္ပဒါယ ဝီသတိဝဿေန သာဂရဗုဒ္ဓီတိ ဂရူဟိ ဂဟိတနာမဓေယျေန ဘိက္ခုနာ ရစိတော သာသနဝိပတ္တိဟာရကော သီမဝိသောဓနီ နာမ ဂန္ထော သမတ္တော.

Thus, the treatise named Sīmāvisodhanī, which removes defects in the Dispensation, is completed. It was composed by the monk in his twentieth year whose name, Sāgarabuddhi, was given by his teachers. The preceptor was the great elder from the village region of Sirikhetta city, the royal teacher of King Satviva Mahādhammarāja, a great grammarian, a bearer of the Tipiṭaka, and renowned as 'Saddhammakovida'. The teachers were the great master Vāsigaṇācariya—a reciter for the group, a Vinaya holder, and the abode for those with predominant wisdom in the noble dispensation of the western Jina-wheel—and the royal teacher, the elder Tipiṭakanāga. The performing Sangha was comprised of communities of monks of pure livelihood, who lived by right livelihood, having abandoned wrong seeking through medical practice, messenger work, and so forth. The higher ordination was performed by means of a proper motion-and-three-announcements act, without the ten kinds of defects in phrasing, on a water-boundary established by performing the water-casting together with the boundary inspection on a sandy bank on the shore of the Erāvati River, on the long mountain slope in the southern quarter of Sirikhetta city.

ဧတ္တာဝတာ ဝိဘတ္တာ ဟိ, သပ္ပဘေဒပ္ပဝတ္တိကာ;

သီမဝိသောဓနီဟေသာ, နိပုဏာ သာဓုစိန္တိတာ.

Thus far, indeed, has this Sīmāvisodhanī been analyzed, with its various divisions and applications; it is subtle and well-considered.

သိရိခေတ္တာတိ ပညာတေ, ပုရေ အပရနာမကေ;

ဒက္ခိဏေယျဒိသာဘာဂေ, ဥစ္စနေန ကတာလယေ.

In the city known as Sirikhetta, which has another name, in the southern quarter, in a dwelling made on high ground.

ဝသန္တော ဘိက္ခု နာမေန, သာဂရဗုဒ္ဓီတိ ဝိဿုတော;

ပုဏ္ဏေ ဝီသတိဝဿမှိ, ဂန္ထောယံ သာဓုစိန္တိတော.

Dwelling there, the monk renowned as Sāgarabuddhi well-composed this treatise upon the completion of his twentieth year.

မယာယံ ရစိတော ဂန္ထော, နိဋ္ဌပ္ပတ္တော အနာကုလော;

ဧဝံ ပါဏိနံ သဗ္ဗေ, သီဃံ သိဇ္ဈန္တု သင်္ကပ္ပာ.

This treatise, composed by me, has been completed without confusion. In the same way, may all the aspirations of living beings be swiftly fulfilled.

ယာဝ ဗုဒ္ဓေါတိနာမမ္ပိ လောကဇေဋ္ဌဿ တာဒိနော;

တာဝ တိဋ္ဌတု ယံ ဂန္ထော, သာသနေ ဟာရယံ တမံ.

As long as the very name of the Buddha, the foremost in the world, the Such One, remains, so long may this treatise endure, dispelling darkness in the Dispensation.

ဥဒ္ဓံ ယာဝ ဘဝဂ္ဂါ စ, အဓော ယာဝ အဝီစိတော;

သမန္တာ စက္ကဝါဠေသု, ယေ သတ္တာ ပထဝီစရာ.

Up to the highest realm of existence, down to the Avīci hell, and throughout the surrounding world-systems, all beings who move upon the earth—

တေပိ သဗ္ဗေ မယာ ဟောန္တု, သမသမဝိပါကိနော;

စိရံ ဇီဝတု နော ရာဇာ, သာသနဿ ဥဇ္ဇောတကော.

May all of them, through me, be partakers of the same result. Long live our king, the illuminator of the Dispensation.

ဒိဗ္ဗန္တော ရာဇဓမ္မေန, အရောဂေါ သဟ ဉာတိဘိ;

အနေန ပုညကမ္မေန, ဘဝေယျံ ဇာတိဇာတိယံ.

Ruling by the Dhamma of kings, free from illness, together with relatives; by this meritorious deed, may I be reborn in life after life.

သာသနံ ဇောတယန္တောဝ, သကျပုတ္တဿ သာသနေ;

ယဒါ နဿတိ သဒ္ဓမ္မော, အန္ဓီဘူတော မဟီတလေ;

ဒေဝလောကေ တဒါ ဟေဿံ, တုသိတေ ဌာနမုတ္တမေတိ.

Illuminating the Dispensation, in the Dispensation of the Sakyan Son; when the true Dhamma vanishes, and the earth is plunged into darkness, then may I be in the heavenly realm, in the supreme abode of Tusita.

သီမဝိသောဓနီ နိဋ္ဌိတာ.

The Sīmāvisodhanī is completed.