မိလိဒဋီကာ

The Milinda Commentary

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

နိရန္တရံ လောကဟိတဿ ကာရကံနိရန္တရံ လောကဟိတဿ ဒေသကံ,နိရန္တရံ လောကဟိတဿ စိန္တကံနမာမိ ဝီရံ နရဒမ္မသာရထိံ;

Ever acting for the welfare of the world, Ever teaching for the welfare of the world, Ever thinking for the welfare of the world, I bow to the hero, the charioteer of men to be tamed;

ပဉှဓမ္မဝိဒုံ နာထံ ဂုယှဓမ္မပ္ပကာသကံ,နမဿိဝါန သမ္ဗုဒ္ဓံ ဓမ္မံ သာဓုဂုဏမ္ပိ စ;

Having bowed to the Lord, the knower of the Dhamma concerning questions, the revealer of the hidden Dhamma, the Fully Enlightened One, and also to the Dhamma endowed with good qualities;

နာဂသေနမဟာထေရံ ပိဋကတ္တယကောဝိဒံ,ဝဒိဝါ တမ္ပိ သိရသာ ပဉှဓမ္မပ္ပကာသကံ;

Having bowed with my head also to the great elder Nāgasena, expert in the Three Baskets, the revealer of the Dhamma through questions;

မိလိဒပဉှဝိဝရဏံ မဓုရထပ္ပကာသိနိံ,ရစယိဿံ သမာသေန တံ သုဏာထ သမာဟိတာ;

I will compose concisely the Madhuratthappakāsinī, an explanation of the Questions of Milinda. Listen to it with concentrated minds.

၁. တထ ပကိဏ္ဏကထဝိဝရဏံ ဇာတကုဒ္ဓရဏန္တိ ဒွေ ယေဝမာတိကာ.

1. Therein, the explanation of miscellaneous topics and the selection from the Jātakas—these two are the table of contents.

တထ-

Therein—

သမ္ဗဓော စ ပဒဉ္စေဝ ပဒထော ပဒဝိဂ္ဂဟောစောဒနာ ပရိဟာရော’တိ ဆဗ္ဗိဓာ အထဝဏ္ဏနာ’တိ;

The explanation of the meaning is sixfold: connection, the word itself, the meaning of the word, word-analysis, objection, and resolution.

ဝုတ္တတ္တာ သမ္ဗဓော တာဝ ဝေဒိတဗ္ဗော. သော စ ယထာဝုတ္တာဇ္ဈာဟာရဝသေန ဒုဝိဓော.

Because it has been so stated, the connection should first be understood. And that is twofold: connection by what is stated and connection by what is supplied.

ပကိဏ္ဏကထဝိဝရဏံ

Explanation of Miscellaneous Topics

တေသု –’မိလိဒေါ နာမ သော ရာဇာ …ပေ… သာဂရန္တိ ဧထ အဇ္ဈာဟာရသမ္ဗဓော ဝေဒိတဗ္ဗော ယော’ပိ မိလိဒေါ ရာဇာ ဘဂဝတော ပရိနိဗ္ဗာနတော ပဉ္စဝဿသတေ အတိက္ကန္တေ ရာဇကုလေ ဥပ္ပန္နော သော ရာဇာ မိလိဒေါ နာမ.

Among these—in the passage ‘That king was named Milinda… up to …the ocean’—the connection by supplying the ellipsis should be understood as follows: That King Milinda, who was born into a royal family five hundred years after the Blessed One’s final extinguishment, was named Milinda.

သာဂလာယံ ပုရုတ္တမေ သာဂလနာမကေ ဥတ္တမနဂရေ ရဇ္ဇံ ကာရေန္တော နာဂသေနထေရံ ဥပဂဉ္ဆိ ကိံ ဝိယာ?တိ.

While ruling the kingdom in Sāgala, the best of cities, the foremost city named Sāgala, he approached the Elder Nāgasena. In what way, it may be asked?

ဂင်္ဂါဝ ယထ သာဂရန္တိ အာဟ. ယထာ ဂင်္ဂါ ဝါ ယမုနာဒီသု အညတရာ ဝါ သာဂရံ ဥပဂဉ္ဆိ တထာ ဥပဂဉ္ဆိ’တိ အထော. ဝ-သဒ္ဒေါ ဝေထ သမုစ္စယထော. ဂင်္ဂါ ဝါ’တိ ဝတ္တဗ္ဗေ အာကာရဿ ရဿတ္တံ ကဝါ ဂင်္ဂါဝ ဣတိ ဝုတ္တံ. ဥပ္ပလံဝ ယထောဒကေ’တိ ဧထ ဝုတ္တသမုစ္စယထော ဝါသဒ္ဒေါ ဝိယ.

It is said: ‘As the Ganges to the ocean.’ The meaning is this: just as the Ganges, or another river such as the Yamunā, approaches the ocean, so did he approach. Here the word ‘va’ has a conjunctive sense. When ‘Gaṅgā vā’ should be said, it is stated as ‘Gaṅgāva’ by shortening the vowel ‘ā’. This is like the word ‘vā’ in the phrase ‘Uppalaṃva yathodake,’ which has the aforementioned conjunctive sense.

အာသဇ္ဇ ရာဇာ …ပေ… ဝိဒါဠနေ’တိ ဧထ ယထာဝုတ္တသမ္ဗဓော ဝေဒိတဗ္ဗော. သော စ သုဝိဉေဉယျော’ဝ. ပဒန္တိ ဥပသဂ္ဂ နိပါတနာမအာချာတပဒဝသေန စတုဗ္ဗိဓံ. တေသု နာမပဒံ သာမညဂုဏ-ကိတ္တိမ-ဩပပါတိက-နာမ ဝသေန စတုဗ္ဗိဓံ. တထ ပဌမကပ္ပိကမဟာဇနေန သမ္မန္တိဝါ ဌပိတတ္တာ မဟာသမ္မတော’တိ ရညော နာမံ သာမဉဉနာမံ နာမ. ဓမ္မကထိကော ပံသုကုလိကော ဝိနယဓရော တေပိဋကော သဒ္ဓေါ ပသန္နော’တိ ဧဝရူပံ ဂုဏတော အာဂတံ နာမံ ဂုဏနာမံ နာမ. ယမ္ပန ဇာတဿ ကုမာရဿ နာမဂဟဏဒိဝသေ ဒက္ခိဏေယျာနံ သက္ကာရံ ကဝါ သမီပေ ဌိတာ ဉာတကာ ကပ္ပေဝါ’အယံ အမုကော နာမာ’တိ နာမံ ကရောန္တိ ဣဒံ ကိတ္တိမ နာမံ နာမ. ယာ ပန ပုရိမပညတ္တိ ပစ္ဆိမပညတ္တိယံ ပတတိ, ပုရိမဝေါဟာရော ပစ္ဆိမဝေါဟာရေ သေယျထိဒံ ပုရိမကပ္ပေ’ပိ စဒေါ စဒေါယေဝ နာမ ဧတရဟိ’ပိ စဒေါ စဒေါယေဝ နာမ, အတီတေ သူရိယော သမုဒ္ဒေါ ပထဝီ ပဗ္ဗတောယေဝ နာမ. ဧတရဟိ’ပိ ပဗ္ဗတော ပဗ္ဗတောယေဝ နာမာတိ ဣဒံ ဩပပါတိကနာမံ နာမ, ဣဒံ နာမစတုက္ကံ အဘိဓမ္မပရိယာယေန ဝုတ္တံ. သဒ္ဒသထေ ပန နာမနာမ-သဗ္ဗနာမ-သမာသနာမ-တဒ္ဓိတနာမ-ကိတနာမဝသေန ပဉ္စဝိဓံ ဝုတ္တံ. တံ သဗ္ဗံ ဣဓ ယထာရဟံ ဝေဒိတဗ္ဗံ. ပဒထော ပန အာသဇ္ဇာ’တိ ပဝါ. ဌာနာဌာနဂတေ’တိ ကာရဏာကာရဏဂတေ.

In the passage ‘The king, having approached… up to …in the tearing apart,’ the connection by what is stated should be understood. And it is very easy to understand. A word is fourfold: prefix, particle, noun, and verb. Among these, a noun is fourfold: general name, quality-based name, conventional name, and inherent name. Thus, because he was appointed and established by the consensus of the great populace at the beginning of the aeon, the king's name ‘Mahāsammata’ is a general name. A name derived from qualities, such as ‘Dhamma-preacher,’ ‘wearer of rag-robes,’ ‘upholder of the discipline,’ ‘master of the Three Baskets,’ ‘faithful,’ or ‘devout,’ is a quality-based name. Furthermore, when on the naming day of a newborn prince, having made an offering to those worthy of offerings, relatives standing near create a name, thinking, ‘Let this one be named so-and-so,’ this is a conventional name. When a prior designation applies to a later designation, a prior usage to a later usage—for example, in a former aeon the moon was called ‘moon’ and even now the moon is called ‘moon’; in the past the sun, ocean, earth, and mountain were so called, and even now a mountain is called ‘mountain’—this is an inherent name. This fourfold classification of names is stated according to the Abhidhamma method. In the science of grammar, however, a fivefold classification is given: noun, pronoun, compound name, secondary derivative name, and primary derivative name. All of that should be understood here as is appropriate. As for the meaning of the words: ‘āsajjā’ means ‘having approached.’ ‘Ṭhānāṭhānagate’ means ‘concerning cause and non-cause,’ that is, proper and improper points.

ပုထူ’တိ နာနပ္ပကာရေ.

‘Puthū’ means of various kinds.

သုတ္တဇာလသမထိတာ’တိ သုတ္တန္တပိဋကသင်္ခါတသုတ္တသမူဟေန သမထိတာ ပထိတာ, သုတ္တံ အာဟရိဝါ သုတ္တထဝိသောဓနဝသေန သုတ္တဇာလသောဓကာ

‘Suttajālasamathitā’ means established and renowned through the collection of discourses known as the Sutta Piṭaka; or, purifiers of the net of discourses by way of clarifying the meaning of a discourse by citing it.

နယေဟိ စာတိ အဘိဓမ္မဝိနယာဒီဟိ နယေဟိ ယုတ္တီဟိ ဝါ.

‘Nayehi ca’ means by methods such as those of the Abhidhamma and Vinaya, or by reasoning.

ပဏိဓာယာ စာတိ အဘိဓမ္မဝိနယာဒီဟိ နယေဟိ ယုတ္တီဟိ ဝါ.

‘Paṇidhāya ca’ means by methods such as those of the Abhidhamma and Vinaya, or by reasoning.

ပဏိဓာယာတိ အတ္တနော ဉာဏံ ဌပေန္တော.

‘Paṇidhāya’ means directing one's own knowledge.

ဘာသယိဝါန မာနသန္တိ အတ္တနော စိတ္တံ အတိသယေန ပုနပ္ပုနံ ပဝတ္တာပနဝသေန ဟာသေဝါ

‘Bhāsayitvāna mānasaṃ’ means having gladdened one's own mind by way of causing it to proceed exceedingly and repeatedly.

ကင်္ခါဌာနဝိဒါဠနေ’တိ ကင်္ခါယ ဝိစိကိစ္ဆာယ ဝဿာ ကာရဏဘူတာနံ အဝိဇ္ဇာဒိကိလေသာနံ ဓမ္မာနံ ဝိဒါဠနကာရဏေ.

‘Kaṅkhāṭhānavidāḷane’ means: in the cause of the tearing apart of those states—the defilements such as ignorance—that are the basis for doubt and uncertainty.

အယံ ပဒထော နာမ.

This is what is called the meaning of the words.

ဝိဂ္ဂဟော ပန ဧဝံ ဝေဒိတဗ္ဗော?

The analysis, however, should be understood thus:

ယောနကသင်္ခါတာနံ မိလာနံ ဣဒေါ

Of the Milas, who are known as Yonakas, he is the lord (indo).

မိလိဒေါ.

Milinda.

သောတံ ပတိတာနံ ဇနာနံ သံသီဒနံ ရာတိ အာဒဒါတီ’တိ

Because it gives sinking to people who have fallen into the stream,

သာဂရော, တံ သာဂရံ.

it is a ‘sāgara’ (ocean). To that ocean.

အဘိဓမ္မဝိနယေသု အနုပဝိသနထေန ဩဂါဠှာ

Because of entering into the Abhidhamma and Vinaya, they are profound.

အဘိဓမ္မဝိနယောဂါဠှာ.

Hence, ‘Abhidhammavinayogāḷhā’ (Profound in Abhidhamma and Vinaya).

သုတ္တဇာလဿ သမထိတာ

Stilled by the net of discourses.

သုတ္တဇာလသမထိတာ.

Stilled by the net of discourses.

ကင်္ခါ စ ကင်္ခါဌာနဉ္စ ကင်္ခါဌာနာနိ ကင်္ခါဌာနာနံ ဝိဒါဠနံ

Doubt, the ground for doubt, the grounds for doubt, and the dispelling of the grounds for doubt.

ကင်္ခါဌာနဝိဒါဠနံ.

The dispelling of the grounds for doubt.

အယံ ဝိဂ္ဂဟော.

This is the analysis.

ဣမာ ပဉ္စ ဂါထာ ကေန ကတာ?တိ စောဒနာ ဘဒန္တဗုဒ္ဓဃောသာစရိယေန ကတာ’တိ ပရိဟာရော. န ကေဝလံ ပဉစ ဂါထာ’ဝ, ထေရရာဇဝစနေ’ပိ အညံ ပုဗ္ဗာပရဝစနမ္ပိ တေန ဝုတ္တံ.

The question is: 'By whom were these five verses composed?' The answer is: 'They were composed by the venerable teacher Buddhaghosa.' Not only these five verses, but in the word of the chief elders also, other earlier and later statements were spoken by him.

တေသု သမ္ဗဓနယေ–

Regarding the method of connection among them—

‘ဧကချာတော ပဒစ္စယော သိယာ ဝါကျံ သကာရကော’တိ စ

'A collection of words with a single verb, along with its syntactic relations, may be a sentence'—and so forth;

‘ယေန ယဿ ဟိ သမ္ဗဓော ဒူရဋ္ဌမ္ပိ စ တဿ တံ,အထတော အသမာနာနံ အာသန္နတ္တံ အကာရဏံန္တိ စ;

'Whatever connection one thing has with another, even if far away, that belongs to it; therefore, for things that are dissimilar, nearness is no reason for connection'—and so forth;

‘နာနတ္တာ သတိ ယာ နာနာ-ကြိယာ ဟောတိ ယထာရဟံ,ဧကကြိယာယ ဆန္နန္တု နထိ ကာရကတာ သဒါ’;

'When diversity exists, action is diverse, as is fitting; but for the six (cases) related to a single action, there is always no (separate) syntactic role'—and so forth;

‘ဝေါဟာရဝိသယော သဒ္ဒေါ’နေကထပရမထတော,ဗုဒ္ဓိဝိကပ္ပတော စထော တဿထော’တိ ပဝုစ္စတိ;

'Sound is the domain of convention; (its meaning is derived) from manifold meanings and ultimate meaning; and from mental construction, its fourth meaning is declared'—thus it is stated;

တီဏီ’ပိ လက္ခဏာနိ သလ္လက္ခေဝါ ယထာ အထော စ သဘာဝေါ စ လဗ္ဘတိ, တထာ သဒ္ဒပ္ပယောဂေါ ကာတဗ္ဗော. သဒ္ဒပ္ပယောဂေန ဟိ အတ္ထသဘာဝါ အနုဝတ္တိတဗ္ဗာ, န အတ္ထသဘာဝေဟိ သဒ္ဒပ္ပယောဂေါ အပိ စ အာစရိယာ နာနာရဋ္ဌေသု ဌိတာ အတ္တနော အတ္တနော ရဋ္ဌဝေါဟာရာနုရူပေန သဒ္ဒပ္ပယောဂဿ အထံ ဝဒန္တိ. ဣဓ အမှာကံ ဗိင်္ဂရဋ္ဌေ သိလိဋ္ဌဝေါဟာရာနုရူပေန သဒ္ဒပ္ပယောဂဿ အထော ဝတ္တဗ္ဗော. ယထာ ဝစနံ သိလိဋ္ဌံ ဟောတိ ကုလပုတ္တာနဉ္စ ဟဒယံ ပဝိသတိ တထာ ဝတ္တဗ္ဗော ကထံ? ယဒိ ပဌမာ ကတ္တာ ဟောတိ, ဒုတိယာ ကမ္မံ သဝိသေသနံ ပဌမန္တကတ္တံ ဝဝါ ကြိယာပဒံ ဝတ္တဗ္ဗံ. ကြိယာပဒံ ဝဝါ သဝိသေသနံ ဒုတိယန္တကမ္မံ ဝတ္တဗ္ဗံ. ယဒိ သဝိသေသနံ ပဌမန္တပဒံ ကမ္မံ ဟောတိ တံ တဿ ဝိသေသနဉ္စ ဝဝါ တတိယန္တကတ္တာ ဝတ္တဗ္ဗော. တံ ဝဝါ ကြိယာပဒံ ဝတ္တဗ္ဗန္တိ.

Having considered the three characteristics, one should use language in such a way that the meaning and intrinsic nature are grasped. For by the use of language, the intrinsic nature of the meaning must be followed; the use of language is not to be dictated by the intrinsic nature of the meaning. Moreover, teachers residing in various countries explain the meaning of language usage according to the conventions of their own countries. Here, in our country of Binga, the meaning of language usage should be stated in accordance with refined conventions. How should one speak so that the speech becomes refined and enters the hearts of sons of good family? If the first (case) is the agent, and the second is the qualified object, then the verb corresponding to the first-ending agent should be stated. Or the verb corresponding to the qualified second-ending object should be stated. If the qualified first-ending word is the object, then that, along with its qualifier, should be stated in relation to the third-ending agent. That, or the verb, should be stated.

ပဒထော ပန –

As for the meaning of the word—

‘အထပ္ပကာရဏာ လိင်္ဂါ ဩဇညာ (?) ဒေသကာလတော;

သဒ္ဒထာ ဝိဘဇီယန္တိ;

န သဒ္ဒါယေဝ ကေဝလာ’တိ စ;

'From the nature of the meaning, from gender, from derivation, from place and time, the meanings of words are distinguished, not by the words alone'—and so forth;

‘ပရဘာဝပထာပေက္ခံ သ-အမာဒိ တု ကာရကံ,ပစ္စယဿ သဓာတုဿ အထဘုတန္တု သာဓနန္တိ စ;

'The syntactic role, however, is dependent on the state of another (word) and is (indicated by endings) such as '-am'. The 'instrument', however, is the very meaning of the suffix together with its root'—and so forth;

‘ဓာတု သဒ္ဒေါ ကြိယာဝါစီ ပစ္စယော သာဓနဝါစကော,အထဿ ဝါစကံ လိင်္ဂံ ဝိဘတ္တိ အထဇောတကာ;

’

'The root denotes action; the suffix denotes instrumentality; gender indicates its meaning, and the inflection illuminates the meaning'—and so forth;

တိ စ လက္ခဏာနိ သလ္လက္ခေဝါ ဧကေကပဒဿ အထဝိဂ္ဂဟော ဝတ္တဗ္ဗော.

And having considered these characteristics, the meaning-analysis of each single word should be stated.

ပဒ ဝိဂ္ဂဟော ပန-

As for the analysis of the word—

‘ဓာဝထော ဟိ သိယာ ဟေတု - ပစ္စယထော သိယာ ဖလံ,ဒွိန္နံ ဇာနနထဉ္စ ဣတိ သဒ္ဒေါ ပယုဇ္ဇတေ;

'Indeed, from the root there may be a cause; from the suffix there may be a result. The word 'iti' is used for the purpose of knowing these two'—and so forth;

သဗ္ဗဝါကျေ ကြိယာသဒ္ဒေါ ဣတိသဒ္ဒေါ စ ဟောတိ ဟိ;

ကြိယာဗျုပ္ပတ္တိ နိမိတ္တံ ဣတိသဒ္ဒေန ဒီပိတန္တိ,အာဒီနိ လက္ခဏာနိ သလ္လက္ခေဝါ ဝတ္တဗ္ဗော;

Indeed, in every sentence there is a verb and the word 'iti'; the sign of the derivation of the action is indicated by the word 'iti'—these and other characteristics, having been considered, should be stated.

အယံ အမှေဟိ ဝုတ္တော သဒ္ဒပ္ပယောဂအထပ္ပယောဂေါ ယောဇနာနံ နယော သဗ္ဗထ ဥပကာရော ကုလပုတ္တေဟိ ဥဂ္ဂဟေတဗ္ဗော သလ္လက္ခေတဗ္ဗောယေဝ.

This method for the application of words and meaning, which has been spoken by us, is in every way beneficial for constructions, and ought to be learned and carefully considered by sons of good family.

ဣတော ပရံ ယံ အထတော စ ရူပတော စ အပါကဋံ, တံယေဝ ဝဏ္ဏယိဿာမ.

Henceforth, we will explain that which is unclear in both meaning and form.

သုဝိဘတ္တ-ဝီထိ-စစ္စရ-စတုက္က-သိင်္ဃာဋကန္နိ သုဝိဘတ္တာ ရထိကာသင်္ခါတာ ဝီထိ စစ္စရသင်္ခါတာ စတုက္ကာ မဂ္ဂသဓိသင်္ခါတာ သိင်္ဃာဋကာ ဧထာတိ သုဝိဝိဘတ္တဝီထိစစ္စရစတုက္ကသိင်္ဃာဋံ. ဝုတ္တဉှေတံ အဘိဓာနပ္ပဒီပိကာယံ;

A place with well-divided streets, squares, crossroads, and junctions means: a place where there are well-divided streets (vīthi), also known as avenues (rathikā); squares (catukka), also known as crossroads (caccara); and junctions (siṅghāṭaka), also known as road-confluences (magga-sadhi). This is stated in the Abhidhānappadīpikā:

‘‘ရစ္ဆာ စ ဝိသိခါ ဝုတ္တာ ရဋိကာ ဝီထိ စာပျထဝျုဟော ရစ္ဆာ အနိဗ္ဗိဒ္ဓါ နိဗ္ဗိဒ္ဓါ တု ပထဒ္ဓိ စ,စတုက္ကံ စစ္စရေ မဂ္ဂ-သဓိ-သိင်္ဃာဋကမ္ဘဝေ’’တိ;

'Racchā' and 'visikhā' are also said to be 'rathikā' and 'vīthi'; an unobstructed 'racchā' is a 'vyūha', but an obstructed one is a 'pathaddhi'; 'catukka' is in the sense of 'caccara', and 'magga-sadhi' becomes 'siṅghāṭaka'—thus it is said;

ကာသိက-ကောဋုမ္ဗရကာဒိ - နာနာဝိဓဝထာပဏသမ္ပန္နန္တိ ဧထ မဟဂ္ဃဝထံ ကာသိကံ ကာသိကရဋ္ဌေ ဝါ ဥပ္ပန္နံ ကာသိကံ. ကောဋုမ္ဗရဒေသေ ဇာတံ ဝထံ ကောဋုမ္ဗရံ. အာဒိသဒ္ဒေန ခေါမံ ကပ္ပာသိကံ ကောသေယျံ ကမ္ဗလံ သာဏံ ဘင်္ဂန္တိ. ဓဝလဝထာနိ စ ခေါမဿ အနုလောမဘုတံ ဒုကုလံ ကောသေယျဿ အနုလောမဘုတာနိ ပတ္တုန္နပဋ္ဋ-သောမာရ-စီနဇ ဝထာနိ စ သင်္ဂဏှာတိ. ဝုတ္တဉှေတံ ခုဒ္ဒကသိက္ခာဂထေ?

Endowed with shops of various kinds of cloth, such as Kāsī and Koṭumbara cloth—here, Kāsī cloth is highly valuable cloth, or Kāsī cloth is that produced in the Kāsī country. Cloth produced in the Koṭumbara country is Koṭumbara cloth. By the word 'etc.,' linen, cotton, silk, wool, and hemp are included. And it includes white cloths, and dukūla which is similar to linen, and pattunna, paṭṭa, somāra, and Chinese-born fabrics which are similar to silk. For this is stated in the Khuddakasikkhā text:

ဒုကူလဉ္စေဝ ပတ္တုန္န - ပတ္တံ သောမာရစီနဇံ ဣဒ္ဓိဇံ ဒေဝဒိန္နဉ္စ တဿ တဿာနုလောမကန္တိ.

'Dukūla, and also pattunna, paṭṭa, somāra, Chinese-born, produced by psychic power, and given by gods—and whatever is similar to each of these'—thus it is said.

တဿ ဋီကာယဉ္စ’ဝါကမယတ္တာ ဒုကုလာ သာဏဿ အနုလောမကေဟိ ကတသုတ္တမယတ္တာ ပတ္တုဏ္ဏပဋ္ဋ-သောမာရစီနဝထာနိ ကောသေယျဿ အနုလောမာနိ ဣဒ္ဓိဇဒေဝဒိန္နဝထာနိ ဆန္နံ ဝထာနံ အနုလောမာနိ တေသံ အညတရမယတ္တာ’တိ ဝုတ္တံ.

And in its sub-commentary it is said: 'Dukūla, being made from bark, is similar to hemp; the pattunna, paṭṭa, somāra, and Chinese cloths, being made from spun thread, are similar to silk; the cloths produced by psychic power or given by gods are similar to the six types of cloth, as they are made from one or another of these.'

တထ မိလိဒပဉှော လက္ခဏပဉှော ဝိမတိစ္ဆေဒနပဉှော’တိ ဒုဝိဓော’တိ ဧထ ဓမ္မာနံ လက္ခဏပုစ္ဆနဝသေန ပဝတ္တော ပဉှော လက္ခဏပဉေဟာ.ဓမ္မာနံ လက္ခဏပဉှော’တိ ကထစိ လိခိတံ. ဌာနုပ္ပန္တိကပဋိဟာနော’တိ တသ္မိံ တသ္မိံ ဂမ္ဘီရထဝိစာရဏကာလေ ကတ္တဗ္ဗကိစ္စသင်္ခါတေ ဌာနေ ဥပ္ပတ္တိ ဥပ္ပဇ္ဇနံ ဌာနုပ္ပတ္တိ သာ အဿ အထိတိ ဌာနုပ္ပတ္တိကံ. အာရမ္မဏေ ပဋိဘာတီတိ ပဋိဘာနံ, ဉာဏံ. ဌာနုပ္ပတ္တိကံ ပဋိဘာနံ ယဿ သော ဌာနုပ္ပတ္တိကပဋိဘာနော.

Thus, the Milindapañha is twofold: the characteristic-question and the doubt-resolving-question. Herein, the question that proceeds by way of inquiring into the characteristics of phenomena is the characteristic-question. It is sometimes written as ‘The question of the characteristics of phenomena.’ ‘Ṭhānuppattikapaṭibhāno’ means one who has readiness of wit that arises to the occasion. The arising or emergence (uppatti) at the designated place (ṭhāna), which is the task to be performed at that particular time of profound consideration, is ṭhānuppatti. He who possesses this (sā assa atthi) is ṭhānuppattika. That which shines forth (paṭibhāti) in the object of thought is paṭibhāna, knowledge. He who has paṭibhāna that is ṭhānuppattika is called ṭhānuppattikapaṭibhāno.

ပဋိဗလော အတီတာနာဂတပစ္စုပ္ပန္နာနန္တိ ဧထ အထာနံ ဇာနိတုန္တိ ပါဌသေသော ကာတဗ္ဗော သောယေဝ ဝါ ပါဌော. တထ အဟံ အတီတဘဝေ ဒိန္နဒါနော ရက္ခိတသီလော ဘာဝိတဘာဝနော ကတကလျာဏော ဣဒါနိ ဉာဏသမ္ပန္နော ဓနဝါ ယသဝါ’တိ အတီတထံ ဇာနိတုံ ပဋိဗလော ဣဒါနိ မယာ ဒါနာဒိ ပုညံ ကတ္တဗ္ဗံ သမ္ပတ္တိ ဘဝတော. သမ္ပတ္တိ ဘဝေ ဥပ္ပဇ္ဇိဝါ သုခီ ဟုဝါ ပရိနိဗ္ဗာယိဿာမီ’တိ. ဧဝံ ပစ္စုပ္ပန္နအနာဂတထေ ဇာနိတုံ ပဋိဗလော နာမ.

Regarding 'He is capable concerning the past, future, and present,' here the phrase ‘to know the meanings’ should be supplied, or that is the reading itself. Thus, he is capable of knowing the past, thinking: ‘In a past existence, I was a giver of alms, one who guarded virtue, one who developed meditation, one who had done good deeds. Now I am endowed with knowledge, wealthy, and famous.’ He is capable of knowing the present and future, thinking: ‘Now, I should perform meritorious deeds such as giving. From this state of existence, there will be prosperity. Having arisen in a prosperous existence, being happy, I will attain final Nibbāna.’

သမန္တယောဂဝိဓာနကိရိယာနံ ကရဏကာလေ’တိ ယုဉ္ဇိတဗ္ဗော ယောဂေါ. သမန္တတော သဗ္ဗတော သဗ္ဗကာလေ ယောဂေါ သဗ္ဗကာလေသု သဗ္ဗကတ္တဗ္ဗကမ္မာနံ ဝိဒဟနံ ဝိဓာနံ နာမ. ဣဒဉ္စိဒဉ္စ ကရိဿာမိ, ဣမသ္မိံ ကတေ ဣဒံ ဘဝိဿတီ’တိ ပုဗ္ဗဘာဂေ ဥပါယေန ကတ္တဗ္ဗဝိဓာနံ ကိရိယာ နာမ ကရဏကာလေယေဝ လဗ္ဘတိ. ပုဗ္ဗဘာဂေ စ ကရဏကာလေ စ နိသမ္မကာရီတိ အဓိပ္ပာယော.

Regarding 'At the time of performing all-encompassing application, arrangement, and action': 'yoga' is to be applied. ‘Yoga’ means completely, in every way, at all times. ‘Vidhāna’ is the arrangement of all deeds to be done at all times. ‘This and this I will do; when this is done, that will result’—such skillful arrangement to be made beforehand is called ‘kiriyā’, and it is actualized only at the time of action. The meaning is that one is a careful actor both beforehand and at the time of action.

သေယျထီဒန္တိ ယာနိ သထာနိ တေန ဥဂ္ဂဟိတာနိ တာနိ သေယျထိဒံ ဝိဘဇိဿာမီတိ အထော အနေကထတော မဟနိဒါနသုတ္တဝဏ္ဏနာယဉ္စ ဧဝမေဝထော ဝုတ္တော’ သေယျထိဒံ ကတမာနီ’တိ ကေစိ ဝဒန္တိ. တံ’ကတမေ ပဉ္စုပါဒါနက္ခဓာ? သေယျထိဒံ? ရူပူပါဒါနက္ခဓော’တိအာဒိနာ နယေန သမေတိ. တေသု စ ဧကူနဝီသတိသထေသု.

Regarding ‘Seyyathīdaṃ’: Whatever texts he has learned, he says, ‘I will analyze those, namely, as follows.’ Furthermore, in various ways, as was stated in the commentary to the Mahānidāna Sutta, some say, ‘What are these, namely, as follows?’ It aligns with the method beginning with ‘What are the five aggregates subject to clinging? Namely, as follows: The aggregate of clinging to form,’ and so on. And among those, there are nineteen treatises.

သုတီတိ ဧထ သုယျတေ ဓမ္မော ဧတာယာတိ သုတိ, ဝေဒေါ.

Regarding ‘Suti’: Here, that by which the Dhamma is heard is suti, the Veda.

သမ္မုတီတိ သဒ္ဒဂန္ထော. သေသာ သင်္ချာဒယောပိ စ ကတ္တုယောနကတ္တာ ဗာဟိရ သထေသု ယဒိ ဒိဿန္တိ တေ သုဂဟေတဗ္ဗာ ယေဝါတိ.

Regarding ‘Sammuti’: It is a treatise on words. The remaining categories, such as number and so forth, if they are found in external treatises, should indeed be well grasped, as they are the source of the agentive form.

ဘတ္တဝိဿဂ္ဂကရဏထာယာတိ ဘတ္တကိစ္စကရဏထာယ.

Regarding ‘bhattavissaggakaraṇathāya’: For the purpose of performing the duty regarding food.

သကိံ ဧဝံ စက္ခုံ ဥဒပါဒီတိ အတီတဘဝေ တီသု ဝေဒေသု ပရိစယသတိဉာဏဗလေန သကိမေဝ ဧကုဂ္ဂဟဏဝါရမေဝ စက္ခု ဝေဒုဂ္ဂဟဉာဏစက္ခု ဥဒပါဒိ. ဗဟုတရံ အဝစာပေဝါ ဧကဝါရမေဝ ဝဒါပေဝါ ဓာရေတုံ အသက္ကောန္တဿ ဉာဏစက္ခု ဥဒပါဒီတိ အဓိပ္ပာယော.

Regarding ‘Sakiṃ evaṃ cakkhuṃ udapādi’: In a past life, through the power of familiarity, mindfulness, and knowledge with the three Vedas, the eye—the knowledge-eye for grasping the Vedas—arose just once, in a single act of grasping. The meaning is that the knowledge-eye arose for one who was unable to retain, even when much was recited, or when it was recited only once.

အာစရိယဿ အနုယောဂံ ဒဝါ’တိ’အာစရိယ, တုမှေဟိ ယံ ယံ ဣစ္ဆထ, တံ တံ မံ ပုစ္ဆထ, အဟံ ဝိဿဇေဿာမိ. ဗျာကာတုံ အသက္ကောန္တဿ မေ အာစိက္ခထာ’တိ အာစရိယဿ အတ္တနော အနုယောဂံ အနုယုဉ္ဇနံ စောဒနံ ဒဝါ. ဧကစ္စော ဟိ အနုယောဂံ ဒါတုံ သက္ကောတိ ဗျာကာတုံ ပန န သက္ကောတိ. နာဂသေနဒါရကော ပန တဒုဘယမ္ပိ ကာတုံ သက္ကောတိယေဝ.

Regarding ‘Ācariyassa anuyogaṃ datvā’: ‘Teacher, ask me whatever you wish; I will answer. If I am unable to explain, you may instruct me.’ Thus, he gave the teacher his own examination, questioning, and challenge. For some can give leave to question but cannot explain; but the young Nāgasena was capable of both.

ဓမ္မစက္ခုံ ဥဒပါဒီတိ’ယံ ကိဉ္စိ သမုဒယဓမ္မံ သဗ္ဗံ တံ နိရောဓဓမ္မန္တိဓမ္မစက္ခု သောတာပတ္တိမဂ္ဂဉာဏံ နိဗ္ဗာနာရမ္မဏံ ဟုဝါ ဧဝံ ဥပ္ပဇ္ဇနာကာရေန ဥဒပါဒိယံ ကိဉ္စိ သင်္ခတံ ဓမ္မဇာတံ သမုဒယဓမ္မံ ဥပ္ပဇ္ဇနသဘာဝံ သဗ္ဗံ တံ နိရောဓဓမ္မံ, သဗ္ဗံ တံ ဓမ္မဇာတံ နိရုဇ္ဈနသဘာဝံ အနိစ္စံ ခယဝယဓမ္မန္တိ ဥဒပါဒိ. ကသ္မာ နိဗ္ဗာနာရမ္မဏံယေဝ မဂ္ဂဉာဏမေဝ ဥဒပါဒီ?တိ. တပ္ပဋိစ္ဆာဒကမောဟဓကာရံ ဝိဒ္ဓံသေဝါ ဥပ္ပန္နတ္တာ.

Regarding ‘Dhammacakkhuṃ udapādi’: ‘Whatever is of a nature to arise, all that is of a nature to cease’—this Eye of Dhamma, the knowledge of the path of stream-entry, having Nibbāna as its object, arose in this manner of arising. Whatever conditioned phenomenon, being of a nature to arise, having the characteristic of arising—all that is of a nature to cease; all that phenomenon, having the characteristic of ceasing, is impermanent, subject to destruction and decay—thus it arose. Why did the knowledge of the path, having Nibbāna as its object alone, arise? Because it arose having pierced and dispelled the darkness of delusion that conceals it.

(ဒေါသိနာ) ဒေါသိတာတိ ဝတ္တဗ္ဗေ တကာရဿ တကာရံ ကဝါ ဒေါသိနာ’တိ ဝုတ္တံ.

Regarding ‘Dosinā’: It should be ‘dositā’, but the letter ‘ta’ is made into the letter ‘na’, hence ‘dosinā’ is said.

ရထံ အာရုယှာ’တိ ဧထ သာမိကံ ရမယတီတိ ရထော’တိ ဝိဂ္ဂဟော ကာတဗ္ဗော.

Regarding ‘Rathaṃ āruyha’: Here, the analysis should be made as ‘that which delights its owner is a chariot’.

ရာဇရထော နာမ သဗ္ဗရတနဝိစိတ္တော ဣစ္ဆိတဗ္ဗော.

A royal chariot is adorned with all kinds of jewels and is desirable.

(ဝယဟံ) ဝဟန္တီ ဧတေနာတိ ဝယဟံ ဥပရိမဏ္ဍပသဒိသပဒရစ္ဆန္နသဗ္ဗမာလာဂုဏ္ဌိမံ ဝါ ဆာဒေဝါတိ အဋ္ဌကထာယံ ဝုတ္တနယေန ကတသကဋံ ဝယှံ နာမ.

Regarding ‘Vayhaṃ’: It is called ‘vayhaṃ’ because they carry by means of it. According to the method stated in the commentary, a cart made so that it is covered with an upper canopy resembling a pavilion, adorned with all kinds of garlands, or is simply covered, is called a vayhaṃ.

သဒမာနိကာ’တိ ဥဘောသု ပဿေသု သုဝဏ္ဏရဇတာဒိမယာ ဂေါပါနသိယော ဒဝါ ဂရုဠပက္ခကနယေန သဒမာနိကာ’တိ အဋ္ဌကထာယံ ဝုတ္တနယေန ကတော ယာနဝိသေသော ဝယှာဒိဒွယံ စေကထာယ ဣဓာနီတံ

Regarding ‘Sadamānikā’: It is a special type of vehicle made according to the method stated in the commentary, having rafters made of gold, silver, and so on, on both sides, fashioned in the manner of a Garuḍa’s wings; hence it is called sadamānikā. The pair, vayha and so on, is also brought forth here in the commentary.

တိထကရော’တိ’ဥဂ္ဂဟော သဝဏံ ပုစ္ဆာ ကထနံ ဓာရဏံ ဣတိ ပဉ္စဓမ္မဝသေနေဝ တိထဝါသော ပဝုစ္စတီ’တိ ဧဝံ ဝုတ္တေ တိထဝါသေ ပတိဋ္ဌာယ ပရေ စ ပတိဋ္ဌာပေဝါ ပိဋကတ္တယတိထဆေကကရဏေန ဓမ္မတိထင်္ကရော.

Regarding ‘Tithakaro’: ‘The act of grasping, listening, questioning, speaking, and retaining—by means of these five qualities alone is dwelling in a doctrine spoken of.’ Thus, having established oneself in such a doctrine and established others in it, one becomes a maker of a Dhamma-doctrine by becoming proficient in the Three Piṭakas and the doctrines.

နိပုဏော’တိ ဗဓာဒီသု ဥပဇာနနသမထော.

Regarding ‘Nipuṇo’: Capable of understanding concerning bonds and so on.

ဝိသာရဒေါ’တိ ပရိသာသု ဘယရဟိတော.

Regarding ‘Visārado’: Fearless in assemblies.

သာမယိကော’တိ ဒေသဇဘာသာသင်္ခါတသမယကုသလော သကသမယသမယန္တရစ္ဆေကဉာဏဝန္တော.

Regarding ‘Sāmayiko’: Skilled in the conventions reckoned as the local language, and possessing knowledge that is expert in one's own conventions and the conventions of others.

ပဋိဘာဏော’တိ ကလျာဏဝါကျ သင်္ချာတပဋိဘာဏဝန္တော.

Regarding ‘Paṭibhāṇo’: Possessing ready wit reckoned as beautiful speech.

မေဓာဝီတိ ဓမ္မောဇပညာယ မေဓာဝီ. ဓမ္မောဇပညာ နာယ ဉာနဂတော ပဏ္ဍိတော’ကိံ သုတံ ကိံ ဝါ သုဏာမိ, ကိံ ကုသလံ ဂဝေသိန္တိ’ ယာယ ဝိစာရေတိ သာ ဓမ္မောဇပညာ နာမ.

Regarding ‘Medhāvī’: Wise by means of wisdom that is the essence of Dhamma. Wisdom that is the essence of Dhamma is the knowledge by which a wise person reflects: ‘What have I learned? What am I to hear? What is skillful that I should seek?’ That is called wisdom that is the essence of Dhamma.

အာယသ္မာပိ ခေါ နာဂသေနော ပဋိသမ္မောဒိ…ပေ… အာရာဓေသိတိ ယေနေဝ သမ္မောဒနိယဝစနေန ထေရော ရဉေဉာ မိလိဒဿ စိတ္တံ အာရာဓေသိ တောသေသိ တေနေဝ သမ္မောဒနီယဝစနေန ရညာ သဒ္ဓိံ ပဋိသမ္မောဒီတိ ယောဇနာ.

Regarding ‘The Venerable Nāgasena also responded in kind… he pleased’: The connection is that the Elder exchanged greetings with the king with that same agreeable speech by which he pleased and delighted King Milinda’s mind.

ဉာယာမီတိ ဉာတော ပါကဋော ဟောမိ.

Regarding ‘Ñāyāmi’: I will be known, I will be manifest.

အပိ စ ခေါ မဟာရာဇ …ပေ… နာဂသေနော’တိ ယံ ဣဒံနာဂသေနော’တိ နာမံ ဧသာ သင်္ခါ သမညာ ပညတ္တိ ဝေါဟာရော နာမမတ္တံ ဟောတီတိ ယောဇနာ.

Regarding ‘But, O great king… Nāgasena’: The connection is that this name ‘Nāgasena’ is a reckoning, a designation, a concept, a convention, a mere name.

(သင်္ခါ) ဧထ စ သင်္ခါယတီတိ သင်္ခါ. သင်္ကထိယတီတိ အထော ကိန္တိ သင်္ကထိယတိ? ပရဿာတိ အတ္တာ’တိ ဘဝေါ’တိ ပေါသော’တိ ပုဂ္ဂလော’တိ နရော’တိ မာဏဝေါ’တိ တိဿော’တိ ဒတ္တော’တိ မဉ္စပီဌံ ဘိသိဗိမ္ဗော ဟနန္တိ ဝိဟာရော ပရိဝေဏံ ဒွါရံ ဝါတပါနန္တိ. ဧဝံ အနေကေဟိ အာကာရေဟိ သင်္ကထီယတိတိ သင်္ခါ.

Regarding ‘Saṅkhā’: Here, it is saṅkhā because it is reckoned. Or, it is spoken about. How is it spoken about? As ‘another,’ ‘self,’ ‘being,’ ‘person,’ ‘individual,’ ‘man,’ ‘youth,’ ‘Tissa,’ ‘Datta,’ ‘a couch, a chair, a cushion, a pillow, a residence, a cloister, a door, a window.’ In such various ways it is spoken about, therefore it is saṅkhā.

သမညာ သမ္မာ ဉာယတီတိ ကိန္တိ ဉာယတီ?တိ. အဟန္တိ မမန္တိ…ပေ… ဒွါရံ ဝါတပါနန္တိ သမ္မာ ဉာယတီတိ သမညာ.

Regarding ‘Samaññā’: It is samaññā because it is rightly known. How is it known? As ‘I,’ ‘mine,’… ‘a door,’ ‘a window’—thus it is rightly known, therefore it is samaññā.

(ပညတ္တိ) ပညာပီယတီတိ ပညတ္တိ.

Regarding ‘Paññatti’: It is paññatti because it is made known.

(ဝေါဟာရော). ကိန္တိ ပညာပီယတီတိ…ပေ… ဝေါဟရီယတီတိ ဝေါဟာရော. ကိန္နိ ဝေါဟရီယတိတိ. အဟန္တိ မမန္တိ…ပေ… ဒွါရံ ဝါတပါတန္တိ ဝေါဟရီယတီတိ ဝေါဟာရော. ဣမေဟိ စတုဟိ သင်္ခါအာဒီဟိ ပဒေဟီ နာမပညတ္တိယေဝ အဓိပ္ပေတာ နာမမတ္တန္တိ ဒဿနတော.

Regarding ‘Vohāro’: How is it made known?… It is vohāro because it is used. How is it used? As ‘I,’ ‘mine,’… ‘a door,’ ‘a window’—thus it is used, therefore it is vohāro. By these four terms—saṅkhā and so on—only name-designation is intended, as it is a mere name—this is the point to be shown by the wise.

သစေ ဝံ မဟာရာဇ ပဏ္ဍိတဝါဒါ သလ္လပိဿသီတိ ဝံ သစေ မယာ သဒ္ဓိံ ပဏ္ဍိတာနံ သလ္လာပေန.

Regarding ‘Sace tvaṃ mahārāja paṇḍitavādā sallapissasi’: If you will converse with me with the conversation of the wise.

အာဝေဌနမ္ပိ ကယိရတိ နိဗ္ဗေဌနမ္ပိ ကယိရတီ’တိ ပဉှပူစ္ဆနဝသေန ဝေဌနံ ပဏ္ဍိတေဟိ ကယိရတိ ပဉှဝိဿဇ္ဇနဝသေန ဝေဌနံ ပဏ္ဍိတေဟိ ကယိရတိ ပဉှဝိဿဇ္ဇနဝသေန နိဗ္ဗေဌနမ္ပိ ကယိရတိ.

Regarding ‘Āveṭhanampi kayirati nibbeṭhanampi kayirati’: Wrapping up is done by the wise by way of questioning, and unwrapping is also done by way of answering.

နိဂ္ဂဟော’ပိ ကယိရတီ’တိ နာဂသေနထေရော မုသာဘဏတီတိအာဒိနာ နိဂ္ဂဟနယေန အညပဏ္ဍိတာနံ နိဂ္ဂဟဏဝစနံ အညပဏ္ဍိတေဟိ ကယိရတိ. အပိ စ ကထာဝထုပ္ပကရဏေ အာဂတော သဗ္ဗနိဂ္ဂဟော နိဂ္ဂဟောယေဝ.

Regarding ‘Niggaho’pi kayirati’: The words of refutation of other wise ones are applied by other wise ones, using the method of refutation beginning with ‘The Elder Nāgasena speaks falsely,’ and so on. Furthermore, all refutation that appears in the Kathāvatthu treatise is indeed refutation.

ပဋိက္ကမမ္ပီ’တိ ဝံ မဟာရာဇ’ရာဇာ မိလိဒေါ ဇမ္ဗုဒီပေ အဂ္ဂရာဇာ ကသ္မာ မုသာ ဘဏသီ’တိအာဒိနာ ပဋိက္ကမမ္ပိ ကယိရတိ.

Regarding ‘Paṭikkamampi’: Even withdrawal is made, as in ‘O great king, King Milinda, the foremost king in Jambudīpa, why do you speak falsely?’ and so on.

ဝိသေသော ‘ပီတိ’သမ္ပန္နံ မုနိနော စိတ္တံ, ‘ကမ္မနာ ဗျတ္တတ္တေန စ ဝိဇ္ဇာစရဏသမ္ပန္နံ ဓမ္မဂတာနံ ပသံသတီ’တိအာဒိနာ ဂုဏပသံသနသင်္ခါတ ဝိသေသော. ဣဓ ပန ကလ္လော’သိ ဘန္တေ’တိအာဒိ ပဋိဂ္ဂဟဏဝိသေသော’တိ’သမ္ပန္နံ မုနိနော စိတ္တံ…ပေ… ဓမ္မဂတာနံ အနုမောဒသီ’တိအာဒိနာ ဂုဏပသံသနသင်္ခါတော ပဋိဂ္ဂဟဏဝိသေသော. ဣဓ ပန သာဓု ခေါ ဝံ မဟာရာဇ ရထံ ဇာနာသီ’တိအာဒိ. ဧကံ ဝထုံ ပဋိဇာနန္တီတိ ကလျာဏမဏိအာဒိကံ အညတရံ ဧကံ ဝထုံ ကလျာဏံ ဝါ အထိ နထိတိ ပဋိဇာနန္တိ ပဌမဒိဝသေ တယော ပဉှာ ရညာ ပုစ္ဆိတာ နာမပညတ္တိပဉှော သတ္တဝဿိကပဉှော ဝီမံသနပဉှော.

Regarding ‘Viseso’pi’: This is the distinction reckoned as the praise of virtues, as in ‘The sage’s mind is accomplished,’ and ‘By action and by clarity, he praises one endowed with knowledge and conduct, who has gone to the Dhamma,’ and so on. Here, however, the distinction of acceptance is, for example, ‘You are capable, venerable sir,’ and so on. The distinction of acceptance is reckoned as the praise of virtues, as in ‘The sage’s mind is accomplished… you rejoice in those who have gone to the Dhamma,’ and so on. Here, however, it is ‘Good indeed, O great king, that you know the chariot,’ and so on. Regarding ‘Acknowledging one matter’: They acknowledge whether a certain single matter, such as a beautiful gem, is good, or exists, or does not exist. On the first day, three questions were asked by the king: the question on name-designation, the question about the seven-year-old, and the question for investigation.

ဘန္တေ နာဂသေန ပုစ္ဆိဿာမီတိ …ပေ… ကိမ္ပန မဟာရာဇ တယာ ပုစ္ဆိတန္တိ တတိယော ဝီမံသနပဉှော ဌာနုပ္ပတ္တိကပဋိဟာနဇာနနထာယ ဝီမံသနဝသေန ပုစ္ဆိတတ္တာ ဝိမံသနပဉှော နာမ. တထ’ပုစ္ဆိတော မေ ဘန္တေ’တိ ဣဒံ ရညာ အတ္တနာ ဟေဋ္ဌာ ပုစ္ဆိတေ ဒွေ ပဉှေ သဓာယ ဝုတ္တံ.

'Venerable Nāgasena, I will ask...' and so on... 'But what, great king, have you asked?' This is the third question of investigation. It is called a question of investigation because it was asked by way of investigation for the purpose of knowing the arising and disappearance of a condition. 'Thus I was asked, venerable sir'—this was said by the king in reference to the two questions he had previously asked.

ဝိဿဇ္ဇိတံ မေ’တိ ဣဒမ္ပိ ထေရေန အတ္တနာ ဟေဋ္ဌာ ဝိဿဇ္ဇိတေ ဒွေ ပဉှေ သဓာယ ဝုတ္တံ.

'It has been answered by me'—this too was said by the Elder in reference to the two questions he had previously answered.

နာဂသေနော နာဂသေနော’တိ သဇ္ဈာယံ ကရောန္တော ပက္ကာမီတိ ရညာ နာဂသေနထေရေ ဗဟုမာနဂါရဝေါ ကတော’တိ ဒီပေတုံ ဗုဒ္ဓဃောသာစရိယေန ဝုတ္တံ အဂါရဝေါ ဟိ ပုဂ္ဂလော ဂရုဋ္ဌာနိယံ ပုဂ္ဂလံ ဒိသွာပိ သုဝါပိ ဇာနိဝါပိ အပဿန္တော အသုဏန္တော အဇာနန္တော ဝိယ ဟောတီတိ. တတြာယံ ဝစနထော? အာဂုံ ပါပံ န ကရောတီတိ နာဂေါ. သေန္တိ သယန္တိ ဧတေန ဝါဒပစ္စထိကာ ဇနာတိ သေနော နာဂေါ စ သော သေနော စာတိ နာဂသေနော သာမညာဒီသု စတုသု နာမေသု ဣဒံ ကိတ္တိမနာမံ.

'Nāgasena, Nāgasena'—reciting thus, he departed. This was said by the teacher Buddhaghosa to show that the king showed great honor and respect to the Elder Nāgasena, for a disrespectful person, even when seeing, hearing, or knowing a person worthy of respect, acts as if not seeing, not hearing, or not knowing. Herein is the meaning of the word: Because he does no fault or evil, he is a Nāga. Because opponents in debate are made to lie down and sleep by him, he is a Sena. He is a Nāga and he is a Sena, thus Nāgasena. Among the four kinds of names, such as common names, this is a qualitative name.

သုဋ္ဌု ထေရော အဗဘနုမောဒီတိ’သာဓု သုဋ္ဌု’တိ ဝစနေန. အန္တရာမဂ္ဂေ ပုစ္ဆိတော အနထကာလပဉှော.

The Elder expressed his great approval with the words, 'Good, excellent.' On the way, an untimely question was asked.

ကတမေထ နာဂသေနော’တိ ကတမော ဓမ္မော ဧတသ္မိံ ဝစနေ နာဂသေနော နာမ ဟောတီတိ ပုစ္ဆိ.

'Which here is Nāgasena?' means he asked, 'Which phenomenon in this statement is called Nāgasena?'

ဇီဝေါ’တိ ဇီဝဘုတော ဝါယော.

'Life' means the wind element that constitutes the life-principle.

အဿာသပဿာသာ နာမေတေ ကာယသင်္ခါရော’တိ ထေရော အဘိဓမ္မကထံ အကာသီတိ ဣမိနာ အနန္တကာယဿ ဧတေ အန္တော-ပဝိသန-ဗဟိ-နိက္ခမတဝါတာ အဿာသပဿသာ နာမ ကရဇကာယေန အဘိသင်္ခရီယန္တိ, တသ္မာ ကာယသင်္ခါရာ စ ဟောန္တိ, တေနေဝ ဇီဝေန နာဂသေနော နာဂသေနော’တိ ဣမိနာ နာမမတ္တံ ဂဏှာတိ န ပုဂ္ဂလော ဇီဝေါ ဂဟေတဗ္ဗော’တိ ထေရော အဘိဓမ္မကထံ အကာသိ.

When the Elder gave a discourse on Abhidhamma, saying, 'These in-breaths and out-breaths are the bodily formation,' by this it is meant: these winds entering and exiting the physical body are called in-breaths and out-breaths. They are conditioned by the physical body, and therefore they are bodily formations. And by the phrase 'by that very life, Nāgasena, Nāgasena,' only a name is grasped; a person or a soul is not to be taken. In this way, the Elder gave a discourse on Abhidhamma.

ဥပါသကတ္တံ ပဝေဒေသီ’တိ အတ္တသန္နိယျာတနေန သိဿဘာဝူပဂမနေန ပဏိပါတေန သမာဒါနေနာတိ စတုသု သရဏဂမနူပါယေသု သမာဒါနေန ရတနတ္တယဿ စ ထေရဿ စ ဥပါသကဘာဝံ, ဗုဒ္ဓံ သရဏံ ဂစ္ဆာမိ, ဓမ္မံ သရဏံ ဂစ္ဆာမိ, သံဃံ သရဏံ ဂစ္ဆာမိ, တဉ္စ သရဏံ ဂစ္ဆာမိ, ဥပါသကံ မံ ဓာရေဟိ အဇ္ဇတဂ္ဂေ ပါဏုပေတံ သရဏံ ဂတန္တိ.

'He declared himself a lay follower': Among the four means of going for refuge—namely, by self-dedication, by accepting the state of a disciple, by prostration, and by undertaking—it was by undertaking that he declared his state as a lay follower of the Triple Gem and of the Elder, saying: 'I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Sangha for refuge, and I go to you for refuge. Regard me as a lay follower who has gone for refuge from this day forth for as long as life lasts.'

အနန္တကာယပဉှော စတုထော.

The fourth is the question concerning the endless body.

ကိမှိ ဟောတိ ကထာသလ္လာပေါ’တိ ကိမှိ ကာရဏေ နိမိတ္တဘုတေ ကထာသလ္လာပေါ ဟောတိ. ကိမ္ပယောဇနော ကထာသလ္လာပေါ’တိ အဓိပ္ပာယော ဣဒံ ရဉဉာ ကိမထာယ ဝုတ္တံ? အနုယောဂဒါနထာယ စေဝ ပုစ္ဆနဿ ဩကာသဒါပနထာယ စာတိ ဉာတဗ္ဗံ.

'On what is there a conversation?' means, on what cause or basis is there a conversation? 'What is the purpose of the conversation?' is the intention. For what reason was this said by the king? It should be understood that it was for the sake of making a request and for giving an opportunity for questioning.

အထေန မယံ မဟာရာဇ အထိကာ အထေန ဟောတု ကထာသလ္လပေါ’တိ ဣမိနာ ထေရော ရညော အနုယောဂဉ္စေဝ ဩကာသဉ္စ ဒေတိ တထ အထေနာ’တိ.

By saying, 'Great king, we have need of a purpose; let the conversation be for a purpose,' the Elder grants the king's request and gives him the opportunity, thus for a purpose.

’အထော ပယောဇနော သဒ္ဒါ’ဘိဓေယျ ဝုဒ္ဓိယံ ဓနေ,ဝထမှိ ကာရဏေ နာသေ ဟိတေ ပစ္ဆိမပဗ္ဗတေ’တိ;

The word 'attha' is used in the sense of purpose, the meaning of a word, increase, wealth, a thing, a cause, destruction, welfare, and the western mountain.

ဧဝံ ဝုတ္တေသု အထေသု ဣဓ ပယောဇနဉ္စ ဟိတဉ္စ လဗ္ဘတိ. တေသု လောကိယလောကုတ္တရဖလံ ပယောဇနံ နာမ, သာသနဝုဒ္ဓိ ဝါ. ယထိစ္ဆိတဖလနိပ္ဖာဒါနော ဟိနောတိ ပဝတ္တတီတိ ဟိတံ. ဒါနသီလာဒိလောကိယလောကုတ္တရကာရဏံ.

Among these meanings thus stated, here 'purpose' and 'benefit' are obtained. Among them, worldly and supramundane fruit is called 'purpose', or the growth of the Dispensation. 'Benefit' is so called because it brings about the production of desired fruit; it is a worldly or supramundane cause such as generosity and virtue.

ကိန္တီ’တိ ကိမှိ အသင်္ခတဓာတုသင်္ခါတေ နိဗ္ဗာနေ ဖလသင်္ခါတေ နိဗ္ဗာနေ ဣဒံ ပစ္စုပ္ပန္နဒုက္ခံ နိရုဇ္ဈေယျ.

'How?' means: In what Nibbāna, designated as the unconditioned element, and in what Nibbāna, designated as the fruit, would this present suffering cease?

အနုပါဒါပရိနိဗ္ဗာနန္တိ အရဟတ္တဖလသင်္ခါတံ အနုပါဒါပရိနိဗ္ဗာနံ. နိဗ္ဗာနဉှိ ဒုဝိဓံ အပစ္စယပရိနိဗ္ဗာနံ အနုပါဒါပရိနိဗ္ဗာနန္တိ. တေသု အဝိဇ္ဇာဒိပစ္စယရဟိတတ္တာ အသင်္ခတဓာတု အပစ္စယ-ပရိနိဗ္ဗာနံ နာမ. ကိလေသသင်္ခတ-ပရိနိဗ္ဗာနသင်္ခါတံ ဥပါဒါန ရဟိတတ္တာ အရဟတ္တဖလံ အနုပါဒါပရိနိဗ္ဗာနံ နာမ.

'Final Nibbāna without clinging' means the final Nibbāna without clinging which is designated as the fruit of Arahantship. For Nibbāna is of two kinds: final Nibbāna without conditions and final Nibbāna without clinging. Among these, because it is devoid of conditions such as ignorance, the unconditioned element is called final Nibbāna without conditions. Because it is devoid of clinging, the fruit of Arahantship, designated as the final Nibbāna which is the stilling of defilements, is called final Nibbāna without clinging.

ရာဇာဘိနီတာ’တိ ရာဇူဟိ ပီဠိတာ ရာဇဘီတာ ဝါ.

'Harassed by kings' means oppressed by kings or frightened of kings.

ဣဏဋ္ဋာ’တိ ဣဏေန ပီဠိတာ.

'Afflicted by debt' means oppressed by debt.

ကလ္လော’သီတိ ဗျာကရဏ ဉာဏေန ဆေကော’သိ, အင်္ဂုတ္တရဋီကာယံ’ ဗျာကရဏေ သမထော’. ပဋိဗလော’တိပိ ဝတ္တုံ ဝဋ္ဋတိ ယေဝါတိ.

'You are able' (`kallo’si`) means 'you are skilled' (`cheko’si`) with the knowledge of explanation. In the Aṅguttara subcommentary it says: 'capable (`samatho`) in explanation.' It is also indeed fitting to say 'you are competent' (`paṭibalo`).

ပဗ္ဗဇ္ဇာပဉှော ပဉ္စမော.

The fifth is the question concerning renunciation.

သောပါဒါနော’တိ သကိလေသော.

'With clinging' means with defilements.

ပဋိသဒဟနပဉှော ဆဋ္ဌော.

The sixth is the question concerning relinking.

ယောနိသော မနသိကာရေနာတိ အနိစ္စံ ဒုက္ခန္တိ ဥပါယေန ပထေန သာရဏလက္ခဏေန အာရမ္မဏပဋိပါဒကမနသိကာရေန.

'By wise attention' means by attention that is the means and the path for contemplating impermanence and suffering, that is characterized by remembering, and that leads one to the object.

မနသိကာရပဉှော သတ္တမော.

The seventh is the question concerning attention.

ဥဿဟနလက္ခဏေ’တိ သမ္ပယုတ္တာနံ အာရမ္မဏေ သံယောဇနဝသေန ဥဿဟနလက္ခဏေ ဂဏှနလက္ခဏေ ဝါ.

'Characterized by striving' means characterized by striving in the object of associated states by way of yoking them to it, or characterized by grasping.

မနသိကာရလက္ခဏပဉှော အဋ္ဌမော.

The eighth is the question concerning the characteristic of attention.

ယော သီလက္ခဓော ဝရပါတိမောက္ခိယော’တိ ယော ပါတိမောက္ခသီလသံဝရသင်္ခါတော ဗုဒ္ဓုပ္ပာဒေယေဝ ဥပ္ပန္နော သီလဂုဏော သယံ ပတိဋ္ဌာတိ ဣဒုယာဒီနံ ဧကဒသန္နံ ကုသလဓမ္မာနံ နိဿယာကာရေန နိဿယပစ္စယော စေဝ ဗလဝကာရဏဋ္ဌေန ဥပနိဿယော စ ပထဝီ ဣဝ သတ္တာနံ ပတိဋ္ဌာ.

'The aggregate of virtue, the excellent Pātimokkha' refers to that quality of virtue designated as the restraint of the Pātimokkha morality, which arises only upon the appearance of a Buddha. It is itself established as a foundation for the eleven wholesome states beginning with faith, acting in the manner of a support. It is both a support condition and, due to being a powerful cause, a decisive support condition, like the earth is a foundation for beings.

သီလပတိဋ္ဌာနလက္ခဏပဉှော နဝမော.

The ninth is the question concerning the characteristic of the foundation of virtue.

အညေသံ စိတ္တံ ဝိမုတ္တံ ပဿိဝါ’တိ အညေသံ အရိယာနံ သောတာပတ္တိဖလာဒိကေ ဖလေ ဝိသေသေန အဓိမုတ္တံ ပက္ခဒန္တံ ဉာဏစက္ခုနာ ပဿိဝါ.

'Having seen the minds of others liberated' means having seen with the eye of knowledge the minds of other noble ones especially inclined toward and resolved upon the fruits beginning with stream-entry.

သဒ္ဓါလက္ခဏပဉှော ဒသမော.

The tenth is the question concerning the characteristic of faith.

သဗ္ဗေ ကုသလာ ဓမ္မာ’တိ သဗ္ဗေ လောကိယကုသလဓမ္မာ ဥပ္ပန္နာ န ပရိဟာယန္တိ.

'All wholesome states' means all mundane wholesome states that have arisen do not decline.

ဝီရိယလက္ခဏပဉှော ဧကာဒသမော.

The eleventh question is on the characteristic of energy.

အပိလာပနလက္ခဏော’တိ အာရမ္မဏေ အနုပဝိသနဋ္ဌေန ဩဂါဟနလက္ခဏော သပ္ပဋိဘာဂဓမ္မော’တိ ပဋိဘာဂေန ပစ္စထိကေန သဟ ဝတ္တန္တီတိ သပ္ပဋိဘာဂါ သုက္ကော စ ကဏှပဋိဘာဂေန သပ္ပဋိဘာဂေါ.

'Characterized by not floating' means characterized by plunging in, in the sense of penetrating the object. 'A state with a counterpart' means that it exists together with an opposing counterpart; for example, white has a black counterpart.

ကဏှသုက္ကသပ္ပဋိဘာဂေ’တိ ဤဒိသပါဌော ယဒိ အထိ သုဒရောယေဝ.

'Regarding black and white counterparts'—if such a reading exists, it is very clear.

အပိလာပေတီတိ အနုပဝိသနဋ္ဌေန ဩဂါဟတိ.

'It does not float' means it plunges in, in the sense of penetrating.

ဟိတာဟိတာနံ ဓမ္မာနံ ဂတိယော’တိ ကုသလာကုသလာနံ ဓမ္မာနံ ဣဋ္ဌာနိဋ္ဌ-ဝိပါကဒါနဘာဝ-သံခါတ-နိပ္ဖတ္တိယော.

'The courses of beneficial and harmful states' means the fulfillments consisting of the giving of desirable and undesirable results of wholesome and unwholesome states.

သဗ္ဗထကန္တိ သဗ္ဗကိစ္စေ နိယုတ္တံ သဗ္ဗလီနုဓစ္စေသု ဣစ္ဆိတဗ္ဗံ ဝါ.

'In every way' means engaged in all duties, or to be desired in all instances of sluggishness and restlessness.

သတိလက္ခဏပဉှော ဒွါဒသမော.

The twelfth question is on the characteristic of mindfulness.

တပ္ပမုခါ’ဝါတိ ရာဇပ္ပဓာနာ ဣဝ.

'With that at the forefront' is like a king's chief minister.

သမာဓိပဉှော တေရသမော.

The thirteenth question is on concentration.

ယော ဥပ္ပဇ္ဇတိ သော ဧဝ သော’တိ ယော ပထဝိဖဿာဒိပရမထဓမ္မော ဥပ္ပဇ္ဇတိ, သော ဥပ္ပန္နပုဗ္ဗဓမ္မော ဧဝ.

'Whatever arises, that is just that' means whatever ultimate phenomenon arises, such as contact with the earth element, that is the very same phenomenon that arose previously.

ပညာလက္ခဏပဉှော စုဒ္ဒသမော.

The fourteenth question is on the characteristic of wisdom.

နာနာ-ဧကကိစ္စကရဏပဉှော ပဏ္ဏရသမော.

The fifteenth question is on performing diverse and single functions.

ပဏ္ဏရသပဉှဝန္တော ပဌမဝဂ္ဂေါ သမတ္တော.

The first chapter, with fifteen questions, is concluded.

ဝံ ပန ဘန္တေ ဧဝံ ဝုတ္တေ ကိံ ဝဒေယျာသီ’တိ ယဒါ ဝံ ဒဟရော တရုဏော မဒေါ ဥတ္တာနသေယျကော အဟောသိ သောယေဝ ဝံ ဧတရဟိ မဟန္တော’တိ ဣမသ္မိံ ဝစနေ မယာ စ ကေနဝိဓ ပုစ္ဆနဝသေန ဝုတ္တေ ဝံ ကိံ ဝဒေယျာသီတိ ယောဇနာ.

'But, venerable sir, if you were spoken to in this way, what would you say?' The connection is as follows: 'When you were a young, tender, helpless infant lying on your back, that very same you is now grown up'—if this statement were posed as a question by me in some way, what would you say?

ဒုတိယဝဂ္ဂေ ပန ဓမ္မသန္တတိပဉှော ပဌမော.

In the second chapter, the first question is on the continuity of phenomena.

န ပဋိသဒဟနဇာနနပဉှော ဒုတိယော.

The second question is on not knowing through re-linking.

သကိစ္စယန္တိ အတ္တနော ဝိသယောဘာသနကိစ္စံ.

'One's own task' means the task of illuminating one's own object-field.

အာလိမ္ပနံ ဝိဇ္ဈာပေတုန္တိ အဂ္ဂိံ နိဗ္ဗာပေတုံ

'To extinguish that which has been set alight' means to extinguish the fire.

ပညာနိရုဇ္ဈနပဉှော တတိယော.

The third question is on the cessation of wisdom.

နိဗ္ဗိသံ ဘတကော ယထာ’တိ ယထာ ဘတကော ဘတကကမ္မံ ကဝါ လက္ခံ နိဗ္ဗိသံ နိဗ္ဗိသန္တော လဘန္တော ဒုက္ခံ ဇီဝိတုံ နာဘိနဒတိ မရဏဉ္စ နာဘိနဒတိ မရဏကာလံ အာဂမေတိ, ဧဝမေဝါဟံ ကာလံ မရဏကာလံ ပဋိကင်္ခါမိ အာဂမေမီတိ အဓိပ္ပာယော.

'Just as a hired servant receiving wages' means: just as a hired servant, having done his work and receiving his wages, though living miserably, neither delights in life nor delights in death, but awaits the time of death, so too I await the time, the time of death—this is the meaning.

ပရီနိဗ္ဗာနပဉှော စတုထော.

The fourth question is on final Nibbāna.

ယဒိ ကုသလာ န ဒုက္ခာ’တိ သုခါ ဝေဒနာ ကုသလာ ယဒိ သိယာ သာ ကုသလာ ဝေဒနာ န ဒုက္ခဘူတာ.ယဒိ သိယာ သာ ကုသလာ န ဟောတိ. ကုသလံ ဒုက္ခန္တိ န ဥပပဇ္ဇတီ’တိ ကုသလံ ဒုက္ခဘုတန္တိ ဝစနံ န ဥပပဇ္ဇတီတိ ဝတ္တုံ န ယုဇ္ဇတိ. ကုသလံ ဒုက္ခံ န. အညမညပစ္စနီကတ္တာ’တိ ရညော အဓိပ္ပာယော. သဘာဝေါ ပန ဧဝံ န ဟောတိ. ကုသလာ ဟိ သုခါ ဝေဒနာ သင်္ခါရဒုက္ခေန ဝိပရိဏာမဒုက္ခေန’ပိ ဒုက္ခာ. နေက္ခမ္မနိဿိတဒေါမနဿသင်္ခါတဒုက္ခာ’ပိ အနဝဇ္ဇဋ္ဌေန ကုသလာ သိယာတိ ထေရော ပန မယိ ရာဇာနံ အယောဂုဠဟိမပိဏ္ဍပဉှံ ပုစ္ဆန္တေ တံ ရာဇာ မိစ္ဆာ ဗျာကရိဿတိ. တသ္မိံ ဒေါသံ အာရောပေဿာမိ. ရာဇာ တံ မိစ္ဆာ ဗျာကရိဿတိ. တသ္မိံ ဒေါသံ အာရောပေဿာမိ. ရာဇာ တံ ဟရိတုံ အသက္ကောန္တော မံ အထဇပ္ပနံ ယာစိဿတိ. အထ ရာဇာတံ သဘာဝထံ သညာပေဿာမီတိ မနွာ တံ ကိမ္မညသိ မဟာရာဇာ’တိအာဒိမာဟ. ကိန္နု ခေါ မဟာရာဇ ဥဘော’ပိ တေ ဒဟေယျုန္တိ ဣမသ္မိံ ပုစ္ဆာဝစနေ ထေရေန ဝုတ္တေ ရာဇာ သီတုဏှသမညာတာ တေဇောဓာတု’တိ သုတတ္တာ သီတဟိမပိဏ္ဍဿ ခရခါဒနဘာဝဉ္စ သဓာယ ဓာတုနံ ဥဿဒဘာဝဇာနနဉာဏတော ဝိရုဇ္ဈိဝါ’အာမ ဘန္တေ ဥဘော’ပိ တေ ဒဟေယျုန္တိ ဝိရုဒ္ဓပဋိဝစနံ အဒါသိ.

'If wholesome states are not suffering': If a pleasant feeling were wholesome, that wholesome feeling would not be of the nature of suffering. If it were so, it would not be wholesome. 'The wholesome is suffering' does not hold, meaning the statement 'the wholesome is of the nature of suffering' does not hold; it is not right to say so. The wholesome is not suffering, because they are mutually opposed—this is the king’s intention. But in reality, it is not so. For wholesome pleasant feeling is suffering due to the suffering of formations and also due to the suffering of change. Even the suffering described as displeasure based on renunciation may be wholesome in the sense of being blameless. But the elder, thinking, 'When the king asks me a question about an iron ball and a lump of ice, the king will answer wrongly. I will then point out his error. The king will answer wrongly. I will then point out his error. The king, unable to refute it, will beg me for the true meaning. Then I will make the king understand the true nature of the matter,' said, 'What do you think, great king?' and so on. 'Now, great king, could both of them burn you?' When the elder spoke these words in the form of a question, the king, having heard that the fire element is designated as 'heat and cold,' and also considering the harshness of eating a cold lump of ice, thus contradicting the knowledge of the predominance of the elements, gave a contradictory answer, saying, 'Yes, venerable sir, both of them could burn me.'

န ဟိ ဘန္တေ’တိ ရညော အဝဇာနနပဋိက္ခပနံ.

'No, venerable sir'—this is the king's rejection of his own ignorance.

အဇာနာဟိ နိဂ္ဂဟန္တိ ထေရဝစနံ. ယသ္မာ တေ ပုရိမာယ’အာမာ’တိ ပဋိညာယ ပစ္ဆိမာ’န ဟိ ဘန္တေ’တိ ပဋိညာ ပစ္ဆိမာယ စ ပုရိမာ န သဓိယတီ. တသ္မာ ဝံ နိဂ္ဂဟံ ပတ္တော. ဝံ နိဂ္ဂဟံ ဒေါသံ အပရာဓံ သမ္ပိဋိစ္ဆာဟီ’တိ အထော. ဣဒါနိ ဥဘိန္နံ တတ္တာဘာဝဒဿနဝသေန ဥဘိန္နံ သီတလာဘာဝဒဿနဝသေန စ တံ နိဂ္ဂဟံ ပါကဋံ ကရောန္တော ယဒိ တတ္တံ ဒဟတီ’တိအာဒိမာဟ.

'Recognize the rebuke'—these are the elder's words. Since your later declaration, 'No, venerable sir,' does not accord with your former declaration, 'Yes,' therefore, you have incurred a rebuke. The meaning is: 'Accept this rebuke, fault, and offense.' Now, making that rebuke evident by showing the absence of heat in both cases, and by showing the absence of coolness in both cases, he said, 'If what is hot burns,' and so on.

တထ– ‘ယဒိ တတ္တံ ဒဟတီ’တိ သစေ ဥဘိန္နံ တတ္တတာ ဒဟတိ. ယဒိ တတ္တံ ဒဟတီ’တိ စ ဌပနဝစနံ.

Likewise, 'if what is hot burns' means if the hotness of both burns. And 'if what is hot burns' is a statement of proposition.

န စ တေ ဥဘော’တိ ဒေါသာရောပနဝစနံ.

And 'not both of them' is a statement attributing a fault.

တေန န ဥပ္ပဇ္ဇတီ’တိ တေန တသ္မိံ ဥဘိန္နံ ဥဏှဘာဝကာရဏာ ဥဘော’ပေတေ ဒဟန္တိ’တိ ဝစနံ တတ္တဘာဝဿ ဒဟနေ န ဥပပဇ္ဇတိ, န ယုဇ္ဇတိ.

'Therefore it does not hold' means: for that reason, the statement 'both these burn because of the hot nature in both' does not hold true with respect to the burning of a hot nature; it is not fitting.

ယဒိ သီတလံ ဒဟတီတိ သစေ ဥဘိန္နံ သီတလဘာဝေါ ဒဟတိ တေန န ဥပပဇ္ဇတီ’တိ တသ္မာ ကာရဏာ ဥဘိန္နံ သီတလာဘာဝကာရဏာ ဥဘော’ပိ တေ ဒဟန္တိ’တိ ဝစနံ သီတလဘာဝဿ ဒဟနေန န ဥပပဇ္ဇတီ’တိ ဝတ္တုံ န ယုဇ္ဇတိ ပုန တံ ဒေါသံ ပါကဋတရံ ကရောန္တော ထေရော ကိဿ ပန တေ မဟာရာဇ ဥဘော’ပိ ဒဟန္တိတိအာဒိမာဟ.

'If what is cool burns' means if the cool nature of both burns. 'Therefore it does not hold' means: for that reason, because of the cool nature in both, it is not right to say that the statement 'both of them burn' holds true with respect to the burning of a cool nature. Again, making that fault more evident, the elder said: 'Why then, great king, do both burn?' and so on.

(ကိဿ)တထ-ကိဿာတိ ကေန ကာရဏေန ဥဘောပိ တေ ဒဟန္တီတိ.

(Why) Likewise, 'why' means 'for what reason do both of them burn you?'

တေန န ဥပပဇ္ဇတီတိ ကေန တသ္မာ ကာရဏာ ဧကဿ ဥဏှဿ ဧကဿ သီတလဿ ဘာဝကာရဏာ ဥဘောပိ တေ ဒဟန္တီ’တိ တယာ ဝုတ္တဝစနံ န ဥပပဇ္ဇတိ န ဝဋ္ဋတိ. ဥဘောပိ တေ ဒဟန္တီတိ ဝုတ္တံ, အယုတ္တမ္ပိ တယာ ဝုတ္တမေဝ. ကုသလံ ဒုက္ခန္တိ ဝတ္တုံ ဝုတ္တမေဝ ကုသလံ ဒုက္ခန္တိ န ဥပပဇ္ဇတီတိ ဣဒံ ဝံ ကသ္မာ ဝဒသိ? ဝတ္တုံ ယုတ္တဝစနံ န ယုဇ္ဇတီတိ ဝဒသိ ဝတ္တုံ အယုတ္တဝစနံ ယုဇ္ဇတီတိ ဝဒသီတိ ထေရဿ ဝစနေန အတ္တနော ဝါဒေ ဒေါသံ ပဿန္တော တံ ပရိဟရိတုံ အသက္ကောန္တော နီဝမနော ထေရံ အထဇပ္ပနံ ယာစန္တော’နာဟံ ပဋိဗလော’တိအာဒိမာဟ.

'Therefore it does not hold'—for what reason? Because, due to the nature of one being hot and the other cold, the statement you made, 'both burn you,' does not hold, it is not right. 'Both burn you'—this is what was said, yet what you said is improper. To say 'the wholesome is suffering' was indeed said, but why do you say 'the wholesome is suffering does not hold'? You say, 'To say what is proper is not fitting,' yet you say, 'To say what is improper is fitting'—thus, seeing the fault in his own argument through the elder’s words and being unable to avoid it, he became downcast and, requesting the elder for the true meaning, said, 'I am not capable,' and so forth.

တယာ ဝါဒိနာတိ ယုတ္တမထဂမ္ဘီရဝိစိတ္တပဋိဘာနဝါဒိနာ

By you, the speaker, who speaks what is fitting, profound, diverse, and eloquent.

သာဓူ အထံ ဇပ္ပေဟီ တီ သာဓု ယာစာမိ. သုခါ ဝေဒနာ ကုသလာတိ ဝါ အကုသလာ အဗျာကတာတိ ဝါ ဣမဿ မယာ ပုစ္ဆိတဝစနဿ အထံ ဇပ္ပေဟိ ဒေသေဟိ အထေနာဟံ အထိကော, ကိံ ဝိဝါဒေနာတိ အဓိပ္ပာယော.

“Good, then explain the meaning; indeed, I entreat you. Is pleasant feeling wholesome, unwholesome, or indeterminate? Explain the meaning of this question I have asked. I am one who needs the meaning—what is the point of contention?” This is the intention.

ဂေဟနိဿိတာနီတိ ဂေဟသဒိသကာမဂုဏနိဿိတာနိ တမာရဗ္ဘ ပဝတ္တာနီတိ အထော.

‘Dependent on the household’ means dependent on sensual qualities similar to a household, arising in relation to them; this is the meaning.

နေက္ခမ္မနိဿီတာနီ’တိ.

‘Dependent on renunciation.’

ဧထ

Here:

‘ပဗ္ဗဇ္ဇာ ပဌမံ ဓာနံ နိဗ္ဗာနဉ္စ ဝိပဿနာသဗ္ဗေပိ ကုသလာ ဓမ္မာ နေက္ခမ္မန္တိ ပဝုစ္စတီ’တိ,ဝုတ္တနေက္ခမ္မေသု နိဗ္ဗာနဝိပဿနာကုသလဓမ္မသင်္ခါတေ;

‘Going forth is the foremost treasure, Nibbāna and insight too. All wholesome states are called “renunciation.”’ Thus, in the renunciation spoken of, which is reckoned as Nibbāna, insight, and wholesome states;

နေက္ခမ္မေ နိဿိတာနိ.

Dependent on renunciation.

သုခဝေဒနာပဉှော ပဉ္စမော.

The fifth question is on pleasant feeling.

သော စ အညပဉှေဟိ ဂမ္ဘီရတရော, ကုလပုတ္တေဟိ မယာ ဝုတ္တအထမတ္တေန သန္တောသံ ကဝါ အတ္တနော ပညာနုဘာဝေန စ ပုနပ္ပုနံ စိန္တေဝါ ပုဗ္ဗာပရံ သလ္လက္ခေဝါ ယော မယာ ဝုတ္တအထတော ယုတ္တရော သော အထော ဂဟေတဗ္ဗော ယေဝါတိ.

And that question is deeper than other questions. While sons of good family are satisfied with the mere meaning stated by me, he, by the power of his own wisdom, pondered it again and again, examining what precedes and follows, so that the meaning which is more fitting than the meaning stated by me should indeed be grasped.

နာမရူပန္တိ နာမကရဏဋ္ဌေန နမနဋ္ဌေန စတ္တာရော အရူပိနော ခဓာ နာမံ. ဣဓ ဝိပါကနာမံ အဓိပ္ပေတံ သီတာဒီဟိ ရုပ္ပနဋ္ဌေန ရူပံ နိပ္ပရိယာယတော ဆန္နဝုတိရူပကောဋ္ဌာသသင်္ခါတံ နိပ္ဖန္နရူပံ ပရိယာယတော ဒသဝိဓာ အနိပ္ဖန္နရူပဉ္စ စက္ခုသောတဃာနဇိဝှာကာယဘာဝဝထုဒသကသင်္ခါတာ သတ္တ ဒသကာ, စိတ္တ ဥတု-အာဟာရဇအဋ္ဌကာ တယော, စိတ္တဇ ဥတုဇသဒ္ဒဝသေန ဒွေ သဒ္ဒါ’တိ ဆန္နဝုတိရူပကောဋ္ဌာသာ. ဣဓ ပန ကမ္မဇရူပံ အဓိပ္ပေတံ.

‘Name and form’: ‘Name’ refers to the four immaterial aggregates in the sense of naming and bending. Here, resultant name is intended. ‘Form,’ which is affected by cold and so on, is directly produced form, reckoned as ninety-six categories of matter. The ninety-six categories of matter are: the seven decads reckoned as the eye, ear, nose, tongue, body, sex, and base decads; the three octads born of mind, temperature, and nutriment; and the two sounds by way of mind-born and temperature-born sound. Indirectly, form also includes the ten kinds of unproduced form. Here, however, kamma-born form is intended.

တေန ကမ္မေန အညံ နာမရူပံ ပဋိသဒဟတီတိ တေန ကုသလာကုသလကမ္မေန အညံ နာမရူပံ အညံ အနာဂတနာမရူပံ သုဂတိဒုဂ္ဂတိပရိယာပန္နံ ဣမိနာ ပစ္စုပ္ပန္နနာမရူပေန သဒ္ဓိံ ပဋိသဒဟတိ.

‘By that kamma, another name-and-form is relinked’: by that wholesome or unwholesome kamma, another name-and-form—another future name-and-form included in a happy or unhappy destiny—is relinked together with this present name-and-form.

ပုရိမံ ဘန္တေ အမ္ဗဗီဇံ ဘူတံ မူလကာရဏဘူတံ အပစ္စက္ခာယ အဝိဇဟိဝါ နိဗ္ဗတ္တေန ပစ္ဆိမေန အမ္ဗေန ပုရိသော ဒဏဍပ္ပတ္တော ဘဝေယျာတိ ယောဇနာ.

The application is: Just as, venerable sir, if a person were not to reject or abandon an earlier mango seed which was the root cause, and a later mango were produced from it, they might incur punishment.

နာမရူပပဋိသဒဟနပဉေဟာ ဆဋ္ဌော.

The sixth question is on the relinking of name-and-form.

သတ္တောပမာပတိမဏဍိတော.

The seventh is adorned with the simile of a being.

အဓိကာရန္တိ မဟန္တံ ပူဇာသက္ကာရံ. အယံ သတ္တမောပဉှော ပုန ပုစ္ဆတေ. ဥပမံ သောတုကာမတာဝသေန ပုန ပုစ္ဆိတော’တိ ဉာတဗ္ဗံ.

‘Adhikāra’ means great honor and homage. This seventh question is asked again. It should be understood that it is asked again because of the wish to hear a simile.

ပုနပဋိသဒဟနပဉှော သတ္တမော.

The seventh question is on relinking again.

နာမရူပပဉှော အဋ္ဌမော.

The eighth question is on name and form.

အဒ္ဓါပဉှော နဝမော.

The ninth question is on duration.

နဝပဉှဝန္တော ဒုတိယော ဝဂ္ဂေါ.

The second chapter has nine questions.

တတိယဝဂ္ဂေ အဒ္ဓါမုလပုစ္ဆနပဉှော ပဌမော.

In the third chapter, the first question is on asking about the root of duration.

ပထဝိယာ စက္ကံအလိခိဝါ’တိ ဘမစက္ကံ ပုနပ္ပုနံ ပရိဝတ္တနဝသေန အာ ဘုသော လိခိဝါ.

‘Having drawn a wheel on the ground’ means having vigorously and repeatedly drawn a rotating wheel by way of its revolution.

ပုဗ္ဗာကောဋိ နပညာယန ပဉှော ဒုတိယော.

The second question is on the beginning point not being discerned.

ခဓာ စ ဒုက္ခဿ ဗီဇာတီတိ ပဋိသဓိဘုတာ ဗဓာ ကေဝလဿ သကလဿ ပဝတ္တိဒုက္ခရာသိဿ မုလကာရဏဘာဝေန ဗီဇာနိ ဧဝံ ခဏကောဋိသင်္ခါတပဋိသဓိဗဓတော ပဝတ္တိ ဒုက္ခဝဍ္ဎနံ သက္ကာ ကာတုန္တိ အဓိပ္ပာယော.

‘And the aggregates are the seeds of suffering’ means the aggregates that constitute rebirth-linking are the seeds, by being the root cause of the entire, whole mass of suffering in the cycle of existence. Thus, from the rebirth-linking aggregates reckoned in countless moments, the increase of suffering in the cycle of existence can be brought about—this is the intention.

ကောဋိဝဍ္ဎနပဉှော တတိယော.

The third question is on the increase of the limit.

စက္ခုသ္မိဉ္စ ခေါ မဟာရာဇ သတိ ရူပေသု စ စက္ခုဝိညာဏံ ဟောတီတိ ဧထ အဘိဓမ္မာဝတာရဋီကာပရိယာယေန ဧကတော သဟဇာတေသု ဗဟူသု စက္ခုပ္ပသာဒေသု ယံ စက္ခု ဝိသဒိတံ တံ စက္ခုဝိညာဏဿ နိဿယပစ္စယော. စက္ခုသ္မိဉ္စာတိ ဧကဝစနဒဿနတော. ရူပေသု စာ’တိ ဗဟုဝစနဿ ဒဿနတော ပန ဗဟူနိပိ ရူပါနိ စက္ခုဝိညာဏဿ ပုရေဇာတပစ္စယော ပစ္စယဘာဝ. ဝိသေသ-သဘာဝတောတိ ဒဋ္ဌဗ္ဗော.

‘Great king, when the eye exists and forms exist, eye-consciousness arises.’ Here, according to the method of the sub-commentary on the Abhidhammāvatāra, among the many co-nascent eye-sensitivities, that eye which is clear is the support condition for eye-consciousness. Because ‘when the eye exists’ is seen to be singular, but ‘forms exist’ is seen to be plural, many forms are the pre-nascent condition and condition-state for eye-consciousness. This should be seen as its specific nature.

အထိ-ကေစိ-သဉ္ဇာနနပဉှော စတုထော.

The fourth question is on whether some perceive.

ဘဝန္တာယေဝ ခေါ မဟာရာဇ သင်္ခါရာ ဇာယန္တိတိ ဧထ အန္တပ္ပစ္စယော အတီတေ ဟောတိ. အတီတေ ဘူတာ’တိ အထော.

‘Great king, indeed, formations that are becoming arise.’ Here, the ‘-anta’ suffix is used in the sense of the past. The meaning is: ‘They existed in the past.’

အယဉ္စ ဂါထာ’တိ သဒိသဂါထာ. အဟုဝါ သမ္ဘောတီတိ စ ဂါထာ ခဏိကဂါထာ’တိ ဒဋ္ဌဗ္ဗံ. ဧဝဉှိ ပုဗ္ဗာပရံ သမေတိ.

‘And this verse’ is a corresponding verse. And the verse ‘There was Sambhūti’ should be regarded as a verse concerning the momentary. For thus the preceding and following connect.

(ဥတ္တရာရဏိ) အရဏိသဟိတေကန္တကိစ္စကရော ဒဏ္ဍော ဥတ္တရာရဏိ နာမ.

(Uttarāraṇi) The stick which, together with the lower fire-stick, performs the single task is called the upper fire-stick.

ဘဝန္တဇာယနပဉှော သတ္တောပမာသဟိတော ပဉ္စမော.

The fifth question, on becoming and arising, is accompanied by the simile of a being.

ဝေဒဂုပဉှော ဆဋ္ဌော.

The sixth question is about the Vedagū.

စက္ခုဝိညာဏာဒိပဉှော သတ္တမော.

The seventh question is about eye-consciousness and so on.

ဖုသနလက္ခဏော’တိ စိတ္တာရမ္မဏဖုသနလက္ခဏော. ယထာ စက္ခု’တိ ဧထ စက္ခုပ္ပသာဒေါ’ပိ စက္ခုဝိညာဏမ္ပိ လဗ္ဘတိ.

‘The characteristic of contact’ means the characteristic of contacting a mental object. Just as in the case of ‘the eye,’ here both the eye-sensitivity and eye-consciousness are obtained.

သံဃဋ္ဋနရသော’တိ ဣမေသံ ဝထာရမ္မဏာနံ သံဃဋ္ဋနရသော သမ္ပတ္တိ ဧတဿာ တ အထော လဗ္ဘတိ. ယဒါ စက္ခုဝိညာဏမ္ပိ လဗ္ဘတိ. တဒါ စိတ္တာရမ္မဏသံဃဋ္ဋနရသော ကိစ္စံ ဧတဿေတိ အထော လဗ္ဘတိ. သံဃဋ္ဋနရသော’တိ စ ပဉ္စဒွါရိကဖဿေ လဗ္ဘတိ. န မနောဒွါရိကဖဿေ’တိ အယမိဒိသော အထော အတ္ထသာလိနိယံ ဝုတ္တော ယေဝါ’တိ.

‘Its function is impact’ means its function is the impacting of these bases and objects; its accomplishment is obtained as its meaning. When eye-consciousness is also obtained, then the meaning, ‘its task is the function of impacting a mental object,’ is obtained. And ‘its function is impact’ is obtained in five-door contact, not in mind-door contact—this is the meaning as stated in the Atthasālinī.

ဖုသနလက္ခဏပဉှော အဋ္ဌမော.

The eighth question is about the characteristic of contact.

ဝေဒနာလက္ခဏပဉှော နဝမော.

The ninth question is about the characteristic of feeling.

သညာလက္ခဏပဉှော ဒသမော.

The tenth question is about the characteristic of perception.

စေတနာလက္ခဏပဉှော ဧကာဒသမော.

The eleventh question is about the characteristic of volition.

ဝိညာဏလက္ခဏပဉှော ဒွါဒသမော.

The twelfth question is about the characteristic of consciousness.

ဝဍ္ဎကီ သုပရိကမ္မကတံ ဒါရုံ သဓိသ္မိံ အပ္ပေတီတိ ဝဍ္ဎကီ ဇနော သုဋ္ဌုပရိကမ္မကတံ ဒါရုံ သဓိသ္မိံ အပ္ပေတိ ပါပေတိ ပဝေသေတိ.

“A carpenter fits well-prepared wood into the joint” means: a carpenter fits, brings, and inserts well-prepared wood into the joint.

ဝိတက္ကလက္ခဏပဉှော တေရသမော.

The thirteenth question is about the characteristic of initial application.

ဝိစာရလက္ခဏပဉှော စုဒ္ဒသမော.

The fourteenth question is about the characteristic of sustained application.

စုဒ္ဒသပဉှဝန္တော တတိယဝဂ္ဂေါ သမတ္တော. ဝိနိဗ္ဘုဇိဝါ ဝိနိဗဘုဇိဝါ’တိ အညမညာတော ဝိသုံ ဝိသုံ ကဝါ ဝိဘဇိဝါ ဝိဘဇိဝါ.

The third chapter, containing fourteen questions, is completed. “Having analyzed, having analyzed” means having made them distinct from one another, having separated them.

ဝဂ္ဂတော အတိရေကပဌမပဉှော ဝိဘဇ္ဇပဉှော ပဌမော.

The first analytical question is the first question additional to the chapter.

နနု လောဏမေဝ အာဟရိတဗ္ဗန္တိ သကဋေဟိ သုဒ္ဓလောဏမေဝ ဗလိဝဒ္ဒေဟိ အာဟရိတဗ္ဗံ.

“Shouldn’t only salt be brought?” means only pure salt should be brought by carts with oxen.

န သက္ကာ မဟာရာဇ လောဏမေဝ အာဟရိတုန္တိ ပါဌေန ဘဝိတဗ္ဗန္တိ နကာရော ပေါထကေ ဒိဿတိ.

“It is not possible, great king, to bring only salt.” This should be the reading; the negative particle is seen in the manuscript.

လောဏပဉှော ဒုတိယော, ရညော ဓမ္မလက္ခဏေသု ဒဠှပတိဋ္ဌာပနထံ ထေရေန ပဌမံ ဝုတ္တော.

The question about salt is the second; it was spoken first by the Elder in order to firmly establish the king in the characteristics of the Dhamma.

ဧတ္တာဝတာ တေစတ္တာဠီသ ပဉှာ သမတ္တာ.

With this, forty-three questions are completed.

စတုထဝဂ္ဂေ နာနာကမ္မေဟိ မဟာရာဇ နိဗ္ဗတ္တာနိ န ဧကေန ကမ္မေနာ’တိ အာပါယိကသတ္တာနံ ပဉ္စာယတနာနိ နာနာအကုသလကမ္မေဟိ နိဗ္ဗတ္တာနိ သုဂတိပရိယာပန္နသတ္တာနံ ပဉ္စာယတနာနိ နာနာကုသလကမ္မေဟိ ဧကေန ကမ္မေန ဧကေန ပဋိသဓိဇနကကမ္မေနေဝ နိဗ္ဗတ္တာနိ. အဘိဓမ္မာဝတာရဋီကာယံ ပဋိသဓိက္ခဏေ မဟဂ္ဂတစေတနာ ကဋတ္တာရူပါနံ ကမ္မပစ္စယေန ပစ္စယော’တိ ဝစနေန ပဋိသဓိက္ခဏေ ဝိဇ္ဇမာနာနံ သဗ္ဗေသံယေဝ ကဋတ္တာရူပါနံ ကမ္မပစ္စယော ဟောတီတိ ဝိညာယတိ. နာနာစေတနာဟိ တဒါ ဣဒြိယုပ္ပတ္တိယံ သတိ အတိပရိတ္တေန စ မဟဂ္ဂတေန စ ကမ္မေန နိဗ္ဗတ္တံ ကဋတ္တာရူပံ အာပဇ္ဇေယျ, န စေကာ ပဋိသဓိ အနေကမ္မနိဗ္ဗတ္တာ ဟောတီ’တိ.’သဒ္ဓိံ ဧကေန ကမ္မေန အနေကိဒိရယုပ္ပတ္တိ ဟောတီ’တိ ဝုတ္တံ. ဝိစာရေဝါ ယံ ယုတ္တတရံ တံ ဂဟေတဗ္ဗံ. တတြာယံ ဝိစာရဏာကာရော?

In the fourth chapter: “Great king, they are produced by various kammas, not by a single kamma.” The five sense bases of beings in the lower realms are produced by various unwholesome kammas. The five sense bases of beings bound for a happy state are produced by various wholesome kammas, by a single kamma, that is, by a single rebirth-producing kamma. In the commentary to the Abhidhammāvatāra, by the statement, “At the moment of rebirth, sublime volition is a condition for kamma-born matter by way of kamma-condition,” it is understood that kamma is a condition for all kamma-born matter existing at the moment of rebirth. If there were various volitions at the time of the arising of the faculties, kamma-born matter produced by both extremely inferior and sublime kamma would arise, and a single rebirth is not produced by multiple kammas. It is said, “With a single kamma, the arising of multiple faculties occurs.” One should investigate and accept whichever is more reasonable. Therein, this is the mode of investigation:

မဟဂ္ဂတသတ္တာနံ ဣဒြိယာနိ ဧကေန ပဋိသဓိဇနကကမ္မေန နိဗ္ဗတ္တာနိ. နာဂသေနထေရော ပန အရဟာ ခီဏာသဝေါ ဗုဒ္ဓမတညု တဿ အဓိပ္ပာယာနုရူပေန ကာမာဝစရကသတ္တာနံ နာနာကမ္မေဟိ နိဗ္ဗတ္တီတိ ဂဟေတဗ္ဗံ.

The faculties of sublime beings are produced by a single rebirth-producing kamma. However, it should be understood that the Elder Nāgasena—an arahant, one whose taints are destroyed, a knower of the Buddha’s teaching—in accordance with his intention, stated that for beings of the sense-sphere, they are produced by various kammas.

နာနာကမ္မနိဗ္ဗတ္တာယတနပဉှော ပဌမော.

The first question is about the sense bases produced by various kammas.

မဟာကုလီနတာတိ ဥစ္စကုလီနတာ. သောယေဝ ဝါ ပါဌော. အာဗာဓ-ဝဏ္ဏ-သုက္ခ-ဘောဂ-ကုလီနံ ပညကာ ဧတေ စုဒ္ဒသ ပဉှာ’ပိ သုဘသုတ္တေ ပကာသိတာ’တိ အယံ ဂါထာ သုခဝါစုဂ္ဂတကရဏထံ ပေါရာဏေဟိ ဝုတ္တာ.

“Great nobility” means high nobility. Or that is the reading itself. “These fourteen questions concerning illness, complexion, happiness, wealth, and nobility are also explained in the Subha Sutta.” This verse was spoken by the ancients to make recitation easy.

မနုဿနာနာဘာဝပဉှော ဒုတိယော.

The second question is about the diversity of humans.

ကိံ ပဋိဂစ္စေဝ ဝါယမိတေနာ’တိ ပုဗ္ဗေ ဝါယာမေန သဟ ပဝတ္တကမ္မေန ဝါယာမကရဏေန ကိံ ပယောဇနံ အထိ?

“What is the use of striving beforehand?” means what is the purpose of making an effort with kamma that has proceeded together with a previous effort?

အကိစ္စကရော’တိ ဧထ ယထိစ္ဆိတဖလသင်္ခါတံ ကိစ္စံ န ကရောတီတိ အကိစ္စကရော. အယဉ္စ အယုတ္တသမာသော. သဒ္ဓံ မတကဘောဇနံ န ဘုဉ္ဇတီတိ အသဒ္ဓဘောဇိတိအာဒိကော ဝိယာ’တိ.

Here, “one who does not do what should be done” means one who does not do the deed designated as the desired fruit. And this is an improper compound, like “one who does not eat the saddha-meal,” which means one who does not eat the meal for the dead offered in faith, and so on.

ဗုဘုက္ခိတော’တိ ဗုဓာဘိဘူတော.

“Hungry” means overcome by hunger.

ပဋိဂစ္စကိစ္စကရဏပဉှော တတိယော.

The third question is about doing beforehand what is to be done.

ပစ္စမာနာ’တိ နိရယဂ္ဂီနာ ဍယှမာနာ.

“Being tormented” means being burned by the fires of hell.

သော န တာဝ ကာလံ ကရောတီတိ တာဝ တတ္တကံ သော နေရယိကသတ္တော ကာလံ မရဏံ န ကရောတိ. ကမ္မာဓိကတေနာ’တိ ပုဗ္ဗေ အဓိကတေန ကမ္မေန မူလကာရဏဘုတေန.

“He does not die for that time” means for that long, that hell-being does not die. “By predominant kamma” means by the kamma that was previously predominant and became the root cause.

နဝိလီယနပဉှော စတုထော.

The fourth question is about not perishing.

အာကာသ-ဥဒက-ပထဝိဓာရဏပဉှော ပဉ္စမော.

The fifth is the question concerning the holding of space, water, and earth.

အဇ္ဈောသာယာ’တိ တဏှာယ ဂိလိဝါ ပရိနိဋ္ဌပေဝါ.

‘Having clung to’ means having been swallowed by craving, having been completely established.

နိရောဓနိဗ္ဗာနပဉှော ဆဋ္ဌော.

The sixth is the question concerning cessation and Nibbāna.

အဘိညေယျေ ဓမ္မေ’တိ အဘိဝိသိဋ္ဌေန စတုသစ္စဉာဏေန ဇာနိတဗ္ဗေ ဓမ္မေ, စတုသစ္စဓမ္မေ.

“Things to be directly known” means phenomena to be known by especially distinctive knowledge, the knowledge of the four truths, that is, the phenomena of the four truths.

နိဗ္ဗာနလဘနပဉှာ သတ္တမော.

The seventh is the question concerning the attainment of Nibbāna.

နိဗ္ဗာနဇာနနပဉှော အဋ္ဌမော.

The eighth is the question concerning the knowledge of Nibbāna.

အဋ္ဌပဉှဝန္တော စတုထော ဝဂ္ဂေါ.

The fourth chapter, containing eight questions.

ပဉ္စမဝဂ္ဂေ နထိဗုဒ္ဓပဉှော ပဌမော.

In the fifth chapter, the first is the question 'Is there no Buddha?'

ဗုဒ္ဓါနုတ္တရပဉှော ဒုတိယော.

The second is the question concerning the unsurpassed Buddha.

သက္ကာ ဇာနိတုံ ဗုဒ္ဓေါ အနုတ္တရော’တိ ဣဒံ ရညာ’ဘဂဝါ ဗုဒ္ဓေါ အနုတ္တရော’တိ ထေရံ ပုဗ္ဗေ ပုစ္ဆိတံ. ပုန ကသ္မာ ဝုတ္တံ? ပုဗ္ဗပဉှော ထေရဿ ဝိဇာနနံ သဓာယ ပုစ္ဆိတံ ပုစ္ဆာပဉှော သဗ္ဗပဉှော ထေရဿ ဝိဇာနနံ သဓာယ ပုစ္ဆိတံ. ပုစ္ဆာပဉှော သဗ္ဗပဏ္ဍိတာနံ ဇာနနံ သဓာယ ပုစ္ဆိတော’တိ ဝိညာတဗ္ဗံ.

“Is it possible to know that the Buddha is unsurpassed?” This was previously asked by the king to the Elder: “Venerable Sir, is the Buddha unsurpassed?” Why was it said again? The earlier question was asked with reference to the Elder’s knowledge. It should be understood that the later question was asked with reference to the knowledge of all wise people.

သက္ကာ ဗုဒ္ဓါနုတ္တရပဉှော တတိယော.

The third is the question 'Is it possible that the Buddha is unsurpassed?'

ဗုဒ္ဓနေတ္တီယာ’တိ နိဗ္ဗာနံ နေတိ ဧတာယ သဒေဝကေ လောကေ’တိ နေတ္တိ, သုတ္တန္တာဘိဓမ္မပါလိ.

“Buddha’s guidance”—by this, one is led to Nibbāna in the world with its devas, therefore it is called “guidance.” This refers to the Suttanta and Abhidhamma Pāli texts.

(ဗုဒ္ဓပညတ္တိ) ပညာယပီယတိ ဧတာယ ဘဂဝတော အာဏာ’တိ ပညတ္တိ. ဗုဒ္ဓဿ ပညတ္တိ ဗုဒ္ဓပညတ္တိ, ဝိနယပါလိ.

“Buddha’s declaration”—by this, the command of the Blessed One is made known, therefore it is a “declaration.” The declaration of the Buddha is the Buddha’s declaration, the Vinaya Pāli text.

ယာဝဇီဝံ သာဝကေဟိ ဝတ္တိတဗ္ဗန္တိ ဣဒံ ထေရေန’အာမ မဟာရာဇ ဓမ္မော မယာ ဒိဋ္ဌော’တိ အဝိဿဇ္ဇေဝါ ကသ္မာ ဝုတ္တံ? ရာဇာ ထေရဿ ဓမ္မဒဿနဘာဝံ ပစ္စက္ခတော ဉဝါ ဝိစိတြပဋိဘာနံ သောတုကာမော ပုစ္ဆတိ, န ဇာနနထာယ ထေရော တဿ အဇ္ဈာသယံ ဉဝါ ဧဝမာဟ. အဒိဋ္ဌဓမ္မော ဟိ ဗုဒ္ဓနေတ္တိယာ ဗုဒ္ဓပညတ္တိယာ ယာဝဇီဝံ ဝတ္တိတုံ သက္ကောတိ.

“Should be followed by disciples for life”—why was this said by the Elder without affirming, “Yes, great king, the Dhamma has been seen by me”? The king, knowing directly the Elder’s attainment of Dhamma-vision, and desiring to hear his varied and profound eloquence, asks, not for the sake of gaining knowledge. The Elder, knowing his intention, spoke thus. Indeed, one who has not seen the Dhamma can follow the Buddha’s guidance and declaration for life.

ဓမ္မဒိဋ္ဌပဉှော စတုထော.

The fourth is the question concerning the seeing of the Dhamma.

နဝသင်္ကမတိပဉှော ပဉ္စမော.

The fifth is the question concerning not transmigrating.

ဝေဒဂု ဥပလဗ္ဘတီတိ အယမ္ပဉှော ပုဗ္ဗေ စ ပုစ္ဆိတော. ကသ္မာ ပုန ပုစ္ဆိတော? ပုဗ္ဗပဉှော ဇီဝဝေဒဂုံ သဓာယ ပုစ္ဆိတော. အယံ’ယေ ဗြာဟ္မဏာ ဝေဒဂု’တိအာဒိနာ ဝုတ္တံ ပုဂ္ဂလဝေဒဂုံ သဓာယ ပုစ္ဆိတော. သဝေ ထေရော’န ဥပလဗ္ဘတီ’တိ ဗျာကရိဿတိ, တဿ ဝါဒေ ဒေါသံ အာရောပေတုကာမတာယ ပုစ္ဆတိ. ထေရော ပန ဝိဇ္ဇမာနေန အဝိဇ္ဇမာနပညတ္တိံ သဓာယ’ပရမထေန ခေါ မဟာရာဇ ဝေဒဂု န ဥပလဗ္ဘတီ’တိ အာဟ. ပရမထေန န ဥပလဗ္ဘတိ, ဝေါဟာရတော ဥပလဗ္ဘတီ’တိ ထေရဿ အဓိပ္ပာယော.

“Is a Vedagū to be found?” This question was also asked before. Why was it asked again? The earlier question was asked concerning a living Vedagū. This question, “Those brahmins, a Vedagū,” etc., was asked concerning the individual Vedagū as stated. If the Elder were to answer, “He is not to be found,” then he asks with the desire to impute a fault in his doctrine. But the Elder, concerning the designation of non-existence for what exists, says, “In the ultimate sense, great king, a Vedagū is not to be found.” In the ultimate sense, he is not to be found, but conventionally, he is to be found—this is the Elder’s intention.

ပုဂ္ဂလဝေဒဂုပဉှော ဆဋ္ဌော.

The sixth is the question concerning the individual Vedagū.

န ခေါ-ပေ တေန ရောပိတာနိတိ တာနိ အမ္ဗာနိ အဝဟာရိယာနိ တာနိ အမ္ဗာနိ ပုရိသေန အဝဟရိတာနိ တေန သာမိကပုရိသေန ရောပိတာနိ ရောပိတအမ္ဗဘုတာနိ န ဟောန္တိတိ အထော

“Not planted by him”—those mangoes should be taken away. Those mangoes were taken away by a man. They were not planted by that owner-man, nor did they become planted mangoes. Or else—

ဣမမှာကာယ ပဉှောသတ္တမော.

The seventh is the question concerning this body.

ကုဟိန္တိပဉှော အဋ္ဌမော.

The eighth is the question “Where?”

ဥပပဇ္ဇတိ-ဇာနာတိ ပဉှော နဝမော.

The ninth is the question concerning arising and knowing.

အထိဗုဒ္ဓပဉှော ဒသမော.

The tenth is the question 'Is there a Buddha?'

ဒသပဉှသဟိတော ပဉ္စမော ဝဂ္ဂေါ.

The fifth chapter, accompanied by ten questions.

သမန္တတော ပဂ္ဃရတီတိ အယံ ခေါ ဂုထမုတ္တာဒီဟိ အသုစိဝထူဟိ သမန္တတော ပဂ္ဃရာပေတိ.

“Because it flows out everywhere”—indeed, this body causes impurities such as feces, urine, and so on to flow out everywhere.

ဆဋ္ဌဝဂ္ဂေ ကာယအပ္ပိယပဉှော ပဌမော.

In the sixth chapter, the first is the question concerning the unattractiveness of the body.

သမ္ပတ္တကာလပဉှော ဒုတိယော.

The second is the question concerning the appropriate time.

ဒွတ္တိံသ…ပေ…ပရိရဉ္ဇိတော’တိ ဧထ ဒွတ္တိံသမဟာပုရိသလက္ခဏသရူပံ ဗဟုသု သုတ္တေသု အာဂတံ. တံ ပါကဋံ အသီတျနုဗဉ္ဇနသုရူပံ န ပါကဋံ ဇိနာလင်္ကာရဋီကာယံယေဝ အာဂတံ. တသ္မာ တံ ဒဿယိဿာမ. ကတမာနိ အသီတျာနုဗျဉ္ဇနနာနိ? စိတင်္ဂုလိတာ, အနုပုဗ္ဗင်္ဂုလိတာ, ဝဋ္ဋင်္ဂုလိတာ, တမ္ဗနခတာ, တုင်္ဂနခတာ, သိနိဒ္ဓနခတာ, နိဂုဠှဂေါပ္ဖကတာ, သမပါဒတာ, ဂဇသမာနက္ကမနတာ, သီဟသမာနက္ကမနတာ, ဟံသသမာနက္ကမနတာ, ဥသဘသမာနက္ကမနတာ, ဒက္ခိဏာဝဋ္ဋဂတ္တတာ, သမန္တတောစာရုဇာဏုမဏဍလတာ, ပရိပုဏ္ဏ ပုရိသဗျဉ္ဇနတာ, အစ္ဆိဒ္ဒနာဘိတာ, ဂမ္ဘီရနာဘိတာ, ဒက္ခိဏာဝဋ္ဋနာဘိတာ, သုဝဏ္ဏကဒလုရုတာ, ဧရာဝဏကရသဒိသဘုဇတာ, အနုပုဗ္ဗဂတ္တတာ, မဋ္ဌကဂတ္တတာ, သုစိဂတ္တတာ, သုဝိဘတ္တဂတ္တတာ, အနုဿန္နာနုဿန္နသဗ္ဗဂတ္တတာ, အလီနဂတ္တတာ, တိလကာဒိဝိရဟိတဂတ္တတာ, အနုပုဗ္ဗရုစိရဂတ္တတာ, ဝိသုဒ္ဓဂတ္တတာ, ကောဋိသဟဿဟထိဗလဓရ ဂတ္တတာ, တုင်္ဂနာသတာ, သုသဏ္ဌာနနာသတာ, ရတ္တဒွိဇမံသတာ, သုသုက္ကဒန္တတာ, သုဝိသုဒ္ဓိဒြိယတာ, ဝဋ္ဋဒါဌတာ, ရတ္တောဋ္ဌသမဗိမ္ဗိတာ, အာယတဝဒနတာ, ဂမ္ဘီရပါဏိလေခတာ, အာယတလေခတာ, ဥဇုလေခတာ, သုရုစိရသဏ္ဌာနလေခတာ, ပရိမဏ္ဍလကာယဝန္တတာ, ပရိပုဏ္ဏကပေါလတာ, အာယတဝိသာလနေတ္တတာ, ပဉ္စပသာဒဝန္တနေတ္တတာ, အာကုစိတဂ္ဂပခုမတာ, မုဒုတနုက-ရတ္တဇီဝှတာ, အာယတဇီဝှတာ, အာယတရုစိရကဏ္ဏတာ, နိဂ္ဂဏ္ဌိသိရတာ, နိဂ္ဂုယှသိရတာ, ဆတ္တသန္တိဘစာရုသီသတာ, အာယတ-ပုထုလ-လလာဋ-သောဘတာ, သုသဏ္ဌာနဘမုကတာ, ကဏှဘမုကတာ, သုခုမာလဂတ္တတာ, အတိဝိယ ဥဇ္ဇလိတဂတ္တတာ, အတိဝိယသောမ္မဂတ္တတာ, အတိဝိမလဂတ္တတာ, ကောမလဂတ္တတာ, သိနိဒ္ဓဂတ္တတာ, သုဂဓတနုတာ, သမလောမတာ, အတိသုခုမအဿာသပဿာသဓာရဏတာ, သုသဏ္ဌာနမုခတာ, သုဂဓမုခတာ, သုဂဓမုဒ္ဓတာ, သုနီလကေသတာ, ဒက္ခိဏာဝဋ္ဋကေသတာ, သုသဏ္ဌာနကေသတာ, သိနိဒ္ဓကေသတာ, သဏှကေသတာ, အလုလိတကေသတာ, ကေတုမာလာရတနစိတ္တတာ. ဒွတ္တီံသပုရိသလက္ခဏပဉှော တတိယော.

The thirty-two… adorned with the marks of a great man—these are found in many discourses. That, the thirty-two marks, is well-known. The beautiful form of the eighty minor characteristics is not well-known; it is found only in the Jinālaṅkāraṭīkā. Therefore, we will show them. What are the eighty minor characteristics? 1. Fingers that are well-fleshed, 2. Fingers that taper gradually, 3. Fingers that are perfectly rounded, 4. Nails that are copper-colored, 5. Nails that are slightly raised, 6. Nails that are glossy, 7. Ankles that are concealed, 8. Feet that are level, 9. A gait like an elephant’s, 10. A gait like a lion’s, 11. A gait like a swan’s, 12. A gait like a bull’s, 13. Body hair spiralling to the right, 14. Knees that are beautifully rounded on all sides, 15. A fully developed male organ, 16. A navel that is flawless, 17. A deep navel, 18. A navel that spirals to the right, 19. Thighs like a golden plantain, 20. Arms like the trunk of the celestial elephant Erāvaṇa, 21. A body that is well-proportioned, 22. A smooth body, 23. A pure body, 24. A well-proportioned body, 25. A body that is evenly fleshed, 26. An energetic body, 27. A body free from blemishes like moles, 28. A gradually beautiful body, 29. A very pure body, 30. A body endowed with the strength of ten billion elephants, 31. A high nose, 32. A well-formed nose, 33. Red gums, 34. Very white teeth, 35. Very pure faculties, 36. Rounded canines, 37. Lips red like the bimba fruit, 38. A long face, 39. Deep lines on the palms, 40. Long lines on the palms, 41. Straight lines on the palms, 42. Beautifully formed lines on the palms, 43. A well-proportioned body, 44. Full cheeks, 45. Long and broad eyes, 46. Eyes with five kinds of clarity, 47. Eyelashes with curled tips, 48. A soft, thin, and red tongue, 49. A long tongue, 50. Long and beautiful ears, 51. Veins without knots, 52. Hidden veins, 53. A beautiful head like an umbrella, 54. The beauty of a long and broad forehead, 55. Well-formed eyebrows, 56. Dark eyebrows, 57. A very delicate body, 58. A very radiant body, 59. A very gentle body, 60. A very pure body, 61. A soft body, 62. A glossy body, 63. A fragrant body, 64. Even body hair, 65. Holding very subtle in-breaths and out-breaths, 66. A well-formed mouth, 67. A fragrant mouth, 68. A fragrant head, 69. Dark blue hair, 70. Hair spiralling to the right, 71. Well-formed hair, 72. Glossy hair, 73. Fine hair, 74. Untangled hair, 75. A head adorned with a jeweled, crest-like radiance. The question on the thirty-two marks of a great man is the third.

ဗြဟ္မစရိယပဉှော ပဉ္စမော.

The fifth is the question on the holy life.

အဿုပဉေဟာ ဆဋ္ဌော.

The sixth is the question on tears.

ရသပဋိသံဝေဒိပဉှော အဋ္ဌမော.

The eighth is the question on the experience of taste.

ပညာပဉှော အဋ္ဌမော.

The eighth is the question on wisdom.

သံသာရပဉှော နဝမော.

The ninth is the question on the round of existence.

သတိပဉှော ဒသမော.

The tenth is the question on mindfulness.

ဧဝဉှိ ဘန္တေ နာဂသေန သဗ္ဗာ သတိ အဘိဇာနန္တီ ဥပ္ပဇ္ဇတိ နထိ ကဋုမိကာ သတီတိ ဧဝံ မယာ စိန္တနာကာရေ သဗ္ဗာ သတိ အဘိဇာနန္တီ သယံ ပါကဋာ ပရူပဒေသရဟိတာ ဥပ္ပဇ္ဇတိ, ကဋုမိကာ ပရိနိဗ္ဗဇ္ဇန-ပရူပဒေသ-သင်္ခါတာ ကဋုမသဟိတာ သတိ နထိတိ အထော.

Indeed, venerable Nāgasena, all mindfulness arises knowing fully; there is no rudimentary mindfulness. Thus, in my way of thinking, all mindfulness arises self-evident, without instruction from others. Is it that there is no rudimentary mindfulness, which is designated as instruction from others for complete extinguishing and is associated with coarseness?

သတိ အဘိဇာနနပဉှော ဧကာဒသမော.

The eleventh is the question on mindfulness with full awareness.

ဧကာဒသပဉှသဟိတော ဆဋ္ဌဝဂ္ဂေါ.

The sixth chapter, comprising eleven questions.

အဘိဇာနတော’တိ သတိသဟိတံအဘိဝိသေသံဇာနတော. ကဋုမိကာယာ’တိ ပရိပီဠန-ပရသာသန-သင်္ခါတကဋုမိကာယ. ဩလာရိကဝိညာဏတော’တိ မဟန္တေ အာရမ္မဏေ ပဝတ္တဝိညာဏတော. အဟိတဝိညာဏတော’တိ ဒုက္ခသင်္ခါတအဟိတေ ပဝတ္တဝိညာဏတော. သဘာဂနိမိတ္တတော’တိ သဘာဂါရမ္မဏတော. ဝိသဘာဂနိမိတ္တတော’တိ နာမဝဏ္ဏာဒိ - အညမညဝိသဒိသာရမ္မဏတော. ကထာဘိညာဏတော’တိ ပရကထာသင်္ခါတအဘိညာဏတော. လက္ခဏတော’တိ ဂေါဏ-သကဋ-ဒန္တ-ပိဠကာဒိလက္ခဏတော. သရဏတော’တိ ပရေဟိ သရာပနတော မုဒ္ဒါတော’တိ အက္ခရသိက္ခနတော. ဘာဝနာတော’တိ အဘိညာသသင်္ခါတဘာဝနာတော. ပေါထကနိဗဓနတော’တိ ပေါထကေ လိခိတဩဝါဒအက္ခရဓာရဏတော. အနုဘူတတော’တိ ဆန္နံ အာရမ္မဏာနံ အနုဘုတပုဗ္ဗတော. နိဗဓန္တီ’တိ ပီဠေန္တိ. လိပိယာ သိက္ခိတတ္တာ’တိ အက္ခရဿ သိက္ခိတတ္တာ.

‘Abhijānato’ means knowing with mindfulness, combined with special knowledge. ‘Kaṭumikāyā’ means the crude (mindfulness), which is designated as the oppressive doctrine of others. ‘Olārikaviññāṇato’ means consciousness arising from a gross object. ‘Ahitaviññāṇato’ means consciousness arising from what is unbeneficial, designated as suffering. ‘Sabhāganimittato’ means from a similar sign. ‘Visabhāganimittato’ means from dissimilar signs, such as names and forms that differ from one another. ‘Kathābhiññāṇato’ means knowledge designated as others' speech. ‘Lakkhaṇato’ means from marks, such as those of cattle, carts, teeth, or boils. ‘Saraṇato’ means from being reminded by others. ‘Muddāto’ means from learning letters. ‘Bhāvanāto’ means from development designated as repeated practice. ‘Pothakanibadhanato’ means from memorizing letters of advice written in a book. ‘Anubhūtato’ means from having previously experienced the six sense objects. ‘Nibadhantī’ means they oppress. ‘Lipiyā sikkhitattā’ means because of having learned writing.

သတ္တမေဝဂ္ဂေ သတိအာကာရပဉှော ပဌမော.

In the seventh chapter, the first is the question on the modes of mindfulness.

ဝဿသတပဉှော ဒုတိယော.

The second is the question on the hundred years.

အနာဂတပဉှော တတိယော.

The third is the question on the future.

ဒူရဗြဟ္မလောကပဉှော စတုထော.

The fourth is the question on the distant Brahmā world.

ဗြဟ္မလောကကသ္မီရပဉှော ပဉ္စမော.

The fifth is the question on the Brahmā world and Kashmir.

သတ္တဗောဇ္ဈင်္ဂပဉှော ဆဋ္ဌော.

The sixth is the question on the seven factors of enlightenment.

ပုညဗဟုတရပဉှော သတ္တမော.

The seventh is the question on abundant merit.

ဇာနာဇာနပဉှော အဋ္ဌမော.

The eighth is the question on knowing and not knowing.

ဥတ္တရကုရုပဉှော နဝမော.

The ninth is the question on Uttarakuru.

ဒီဃအဋ္ဌိကပဉှော ဒသမော.

The tenth is the question on long bones.

အဿာသပဿာသပဉှော ဧကာဒသမော.

The eleventh is the question on in-breaths and out-breaths.

သမုဒ္ဒပဉှော ဒွါဒသမော.

The twelfth is the question on the ocean.

ဧကရသပဉှော တေရသမော.

The thirteenth is the question on one taste.

နထိ ဒုတိယံ ပညာယ ဆေဒနန္တိ ယံ ဆေဒနံ ပညာယ သဒ္ဓိံ ဒွယံ တံ ဆေဒနံ နထိတိ အထော. ဆေဒနပဉှော စုဒ္ဒသမော. ဘုတဇိဝပဉှော ပန္နရသမော. ဒုက္ကရပဉှော သောဠသမော ထေရေန ပဌမံ ဝုတ္တော. သောဠသပဉှသဟိတော သတ္တမော ဝဂ္ဂေါ.

There is no other cutting like wisdom. Is it that there is no cutting that is a duality together with wisdom? The fourteenth is the question on cutting. The fifteenth is the question on beings and life. The sixteenth is the Difficult Question, first spoken by the elder. The seventh chapter, comprising sixteen questions.

သမ္ပတိ ကာ ဝေလာ’တိ ဣဒါနိ ကာ ဝေလာ သမ္ပတ္တာ’တိ ယောဇနာ. ဂမိဿန္တိတိ တယာ သဒ္ဓိံ ဂမိဿန္တိ. ဘဏ္ဍတော ဘဏ္ဍာဂါရတော. ရာဇဒေယျာနီတိ ရာဇသန္တကာနိ.

‘Sampati kā velā’ means ‘What time has arrived now?’ ‘Gamissanti’ means ‘they will go with you.’ ‘Bhaṇḍato’ means ‘from the treasury.’ ‘Rājadeyyānī’ means ‘things belonging to the king.’

တဿ ပဉှဝေယျာကရဏေန တုဋ္ဌေ ရာဇာ’တိ တဿ နာဂသေနထေရဿ အသီတိပဉှဝေယျာကရဏေန တုဋ္ဌော ရာဇာ. အဗ္ဘန္တရကထာယဉှိ အဋ္ဌာသီတိ ပဉှာ ပဌမဒိဝသေ ဝိသဇ္ဇိတာ. တယော ဒိဝသေ ပါသာဒေ ဘတ္တကိစ္စတော ပဋ္ဌာယ ယာဝ ပဌမယာမာဝသာနာ အဋ္ဌာသီတိ ပဉှာ ဝိသဇ္ဇိတာ အဟေသုံ.

‘The king was pleased with his answers to the questions’ means the king was pleased with the Elder Nāgasena's answers to the eighty questions. Indeed, eighty-eight questions were answered on the first day during the inner discussion. Over three days, from the meal service in the palace until the end of the first watch, eighty-eight questions were answered.

ဗာဟိရကထာပဉှာ တယော. တေန သဒ္ဓိံ ဧကနဝုတိ ပဉှာ ဟောန္တိ.

There are three questions from the external discussion. Together with these, there are ninety-one questions.

ဧကနဝုတီပဉှ ပဋိမဏ္ဍိတာ.

Adorned with ninety-one questions.

မိလိဒပဉှဝဏ္ဏနာ သမတ္တာ.

The exposition of Milinda's Questions is complete.

မေဏ္ဍကပဉှေ ပန ဘဿပ္ပဝါဒီတိ ဝေါဟာရကုသလတာယ ယုတ္တဝစနသင်္ခါတဘဿဝဒနသီလော. ဝေတဏဍီတိ ထေရဝါဒေန သဒ္ဓိံ ဝိရုဒ္ဓဝစနဝဒနသီလော.

In the Meṇḍaka questions, ‘bhassappavādī’ means one whose habit is speaking words connected with skill in expression, reckoned as proper speech. ‘Vetaṇḍī’ means one whose habit is speaking words contrary to the Theravāda tradition.

ဝသန္တော တဿ ဆာယာယာတိ ဓမ္မစရိယ-ဂုရုသဒ္ဓါပညာဒိဂုဏမဏ္ဍိတော, အဿဒ္ဓေါပိ သော တဿ’ မေဓာဝီ အမတာဘိမုခေါ’တိ ဧဝံ ဝုတ္တေဟိ သောဘဂ္ဂဂုဏေဟိ သမန္နာဂတော တဿ ထေရဿ ကရုဏာပညာဝသေန ပဝတ္တကာရဏာကာရဏဟိတုပမာယုတ္တိဥပဒေသဝစနသင်္ခါတဆာယာယ ဝသန္တော. တာနိ ဟိ ထေရဿ ကရုဏာဉာဏံ နာမကာယတော ပဝတ္တန္တိ ပကတိသရီရတော ပဝတ္တဆာယာ ဝိယ ဟောတီ တီ.

‘Vasanto tassa chāyāyā’ (living in his shadow) means dwelling in the shadow of that elder, who is adorned with virtues such as righteous conduct, reverence for teachers, faith, wisdom, and so on, and who is endowed with such excellent qualities as ‘even if one is faithless, yet wise and oriented toward the deathless’—that is to say, the instruction consisting of his words regarding cause, non-cause, benefit, analogy, and logical connection, which proceed from his compassion and wisdom. For that compassionate knowledge of the elder arises from his mental and physical aggregates, just as a shadow arises from a natural body.

အဒ္ဒက္ခိ မေဏ္ဍကေ ပဉှေ’တိ ဉာဏစက္ခုနာ မေဏ္ဍကေ ဂမ္ဘီရေ ပဉှေ အဒ္ဒက္ခိ. အထဝါ သေနကာဒိဘာသိတဗ္ဗံ အနေကပရိယာယဘာဝေန စေဝ အဘုတဘာဝေန စ မေဏဍကပဉှသဒိသေ. အထဝါ ဒွီဝစနဝန္တတ္တာ တဿ ပဉှဿ ဒွိမေဏ္ဍကယုဒ္ဓသဒိသေ’တိပိ ဝုတ္တံ ဝဋ္ဋတိ.

‘Addakkhi meṇḍake pañhe’ (he saw the Meṇḍaka questions) means with the eye of wisdom he saw the profound Meṇḍaka questions. Alternatively, because they are to be spoken by Senaka and others, and because they are of a manifold nature and an unactual nature, they are similar to the Meṇḍaka questions. Or, because that question has the characteristic of the dual number, it is fittingly said to be like a battle between two rams.

ပရိယာယ ဘာသိတံ အထိ’တိ’အာနဒ, မယာဒွေ’ပိ ဝေဒနာ ဝုတ္တာ ပရိယာယေနာ’တိအာဒိကံ ပရိယာယဝစနံ အထိ. ကထံ ဣမိဿာ ပရိယာယနိပ္ပရိယာယဒေသနာဘာဝေါ ဇာနိတဗ္ဗော? ဥပေက္ခာဝေဒနာ ဟိ သန္တမိံ ပဏီတေ သုခေ ဝုတ္တာ ဘဂဝတာ’တိ အယံ ဟေထ ပရိယာယော.

‘Pariyāya bhāsitaṃ atthi’ (there is speech by way of implication) means there is speech by way of implication, such as ‘Ānanda, I have spoken of two feelings by way of implication,’ and so on. How is the presence of this teaching by way of implication and without implication to be understood? Here, the implication is that the Blessed One spoke of equanimous feeling as peaceful and sublime happiness.

သဘာဝဘာသိတံ အထိတိ’တိဿော ဣဟ ဘိက္ခဝေ ဝေဒနာ သုခါ ဒုက္ခာ ဥပေက္ခာ ဝေဒနာ’တိအာဒိကံ နိပ္ပရိယာယဝစနံ အထိ. ကထံ နိပ္ပရိယာယဘာဝေါ ဇာနိတဗ္ဗော? ဝေဒနာသဘာဝေါ ဟိ တိဝိဓော’တိ အယမေထ နိပ္ပရိယာယော အထိ.

‘Sabhāvabhāsitaṃ atthi’ (there is speech expressed directly) means there is direct speech, such as ‘Monks, there are these three feelings: pleasant, painful, and neutral,’ and so on. How is its direct nature to be understood? Here, the direct meaning is that the nature of feeling is threefold.

သဓာယဘာသိတန္တိ’တီဟိ ဘိက္ခဝေ ဌာနေဟိ ဇမ္ဗုဒီပိကာ မနုဿာ ဒေဝေ တာဝတိံသေ ဥတ္တရကုရုကေ စ မနုဿေ အဓိဂဏှန္တိ. ကတမေဟိ တီဟိ? သူရာ သတိမန္တော ဣဓ ဗြဟ္မစရိယဝါသော’တိအာဒိကံ သဓာယ ဘာသိတံ အထိ.’ဣဓ ဗြဟ္မစရိယဝါသော’တိ ဣဒံ ပဗ္ဗဇ္ဇာဗြဟ္မစရိယဝါသနံ ဝုတ္တံ န မဂ္ဂဗြဟ္မစရိယဝါသံ. နေယျထနီတထဝစနံ ဣဓ အနာဂတံ. တမ္ပိ အာဟရိဝါ ဒဿေတဗ္ဗံ.’ယံ ကိဉ္စိ ဝေဒယိတံ သဗ္ဗံ တံ ဒုက္ခန္တိ’အာဒိကံ နျေထဝစနံ.’သုခါပိ ခေါ ဝေဒနာ အနိစ္စာ သင်္ခတာ’တိအာဒိကံ ယထာရုတဝသေန ဇာနိတဗ္ဗံ နီတထဝစနံ အထီတိ.

‘Saddhāya bhāsitaṃ’ (speech spoken with faith) means there is speech spoken with faith, such as ‘Monks, the people of Jambudīpa surpass the devas of Tāvatiṃsa and the humans of Uttarakuru in three respects. What three? They are heroic, mindful, and here is the holy life,’ and so on. Here, ‘the holy life’ refers to the holy life of going forth, not the holy life of the path. Statements of inferable meaning and definitive meaning are not found here. Those too should be brought forth and shown. ‘Whatever is felt is all suffering,’ and so on, is a statement of inferable meaning. ‘Even pleasant feeling is impermanent, conditioned,’ and so on, is a statement of definitive meaning to be understood according to its literal sense.

‘နေယျထဝစနဉ္စေဝ အထော သဓာယဘာသိတံပရိယာယဘာသိတဉ္စေဝ အထော သဘာဝဘာသိတံ’,ဣတိ ပဉ္စပ္ပဘေဒံ’ဝ သာသနေ ဇိနဘာသိတံသလ္လက္ခေဝါန တံ သဗ္ဗံ အထံ ဝဒေထ ပဏ္ဍိတော’တိ;

“And speech of inferable meaning, and speech spoken with faith, and speech by way of implication, and speech according to its intrinsic nature—thus, the Conqueror's speech in the Dispensation is indeed of five kinds. Having considered all that, the wise person should speak the meaning.”

န ရဟဿကံ ကာတဗ္ဗန္တိ အထပဋိစ္ဆန္နဝစနံ န ကာတဗ္ဗံ.

‘Na rahassakaṃ kātabbaṃ’ means that speech with a hidden meaning should not be spoken.

ဂရုကံ ပရိဏမတီတိ ဂရုဘာဝေန ပရိပါကံ ဂစ္ဆတိ ဒဓဘာဝေန ပါကဋော ဟောတိတိ အဓိပ္ပာယော.

‘Garukaṃ pariṇamati’ means it matures with heaviness; it becomes manifest with firmness—this is the meaning.

ဣတ္တရတာယာတိ အပ္ပပညတာယ.

‘Ittaratāya’ means due to having little wisdom.

တိထဝါသေနာတိ

‘Titthavāsena’ means by dwelling in a sectarian view.

‘ဥဂ္ဂဟော သဝနံ ပုစ္ဆာ ကထနံ ဓာရဏံ ဣတိ,ပဉ္စဓမ္မဝသေနေဝ တိထဝါသော ပဝုစ္စတီ’တိ;

‘Learning, listening, questioning, discussion, and retention—by means of these five qualities, indeed, is dwelling with a teacher said to be.’

ဧဝံဝုတ္တတိထဝါသေန.

By the discipleship thus described.

သ္နေဟသံသေဝါ’တိ ပိယပုဂ္ဂလသံသေဝနဝသေန. မန္တိသဟာယော’တိ မန္တီ ဝိစာရဏပညော သဟာယော ဧတဿာတိ မန္တိသဟာယော.

‘Snehasaṃsevā’ means by way of associating with beloved individuals. ‘Mantisahāyo’ (a wise companion) means one whose companion is a wise person possessing discerning wisdom—thus, ‘mantisahāyo’.

မာ ဟာယိ အထော တေ အဘိက္ကမတီတိ အတ္တာနုဝါဒါဒိဘယေ ဥပ္ပန္နေ ဝံ ဧတ္တကေန ကာရဏေန မာ ဘာယိ. ကတပုညော ကတဘီရုတ္တာဏော ဉာဏသမ္ပန္နောသမ္မာပယောဂေ ဌိတော န စိရဿေဝ လောကိယလောကုတ္တရရထော တေ အဘိက္ကမတိ အဘိက္ကမိဿတိ ပဝတ္တိဿတိ.

‘Do not retreat, and it will approach you’ means: when fear arises from self-reproach and the like, do not be afraid for such a reason. For one who has done meritorious deeds, who has made a refuge from fear, who is endowed with wisdom, and is established in right effort—soon, the worldly and supramundane chariot will come to you, will approach, and will continue to roll on.

အလ္လာပေါ’တိ ပဌမာမန္တာနာ’တိ ကေစိ ဝဒန္တိ. ရဋ္ဌကဝစနံ အာမန္တနာ.

Some say, ‘Allāpo’ is the first address. Raṭṭhakavacana is a term of address.

သက္ကစ္စကာရိနာ’တိ ဟိတကရဏ-ဟိတဒေသန-ဟိတစိန္တနာနံ အခဏ္ဍကာရိနာ.

‘Sakkaccakārinā’ means by one who acts without interruption in doing what is beneficial, teaching what is beneficial, and thinking what is beneficial.

ခလိတေ ဓမ္မေန ပဂ္ဂဟေတဗ္ဗော’တိ သမ္မာပဋိပတ္တိတော ဝါ ယုတ္တဝစနတော ဝါ ခလိတေ အန္တေဝါသိကမှိ ဓမ္မေန သဘာဝေန တံ တံ ကာရဏံ ဝဝါ သီလာဒိဂုဏေသု ပဂ္ဂဟေတဗ္ဗော.

‘When one has stumbled, he should be uplifted by the Dhamma’ means that when a disciple has stumbled from right practice or from appropriate speech, he should be rightly and properly uplifted in virtues such as morality after the various reasons have been explained.

မေဏ္ဍကပဉှာ ဂမ္ဘီရဂဏ္ဌိဂုယှပဉှာ.

The questions of Meṇḍaka are profound, intricate, and obscure questions.

အဘိဝဍ္ဎိယာ ဝါယမတီ’တိ ပရိယတ္တိပဋိပတ္တိသာသနာနံ အဘိဝဍ္ဎနထာယ စတုပစ္စယဒါနာဒိနာ ဥပါယေန ဝါယာမံ ကရောတိ.

‘He strives for growth’ means he makes an effort, through means such as giving the four requisites and so forth, for the sake of the growth of the teaching of learning and practice.

‘ဘဝတိ သံဃေန သမသုခေါ ဒုက္ခိ ဓမ္မာဓိပတိကော’ပိ စ;

သံဝိဘာဂီ ယထာထာမံ ဇိနစက္ကာဘိဝဍ္ဎကောသမ္မာဒိဋ္ဌိပုရေက္ခာရော အနညသထုကော တထာ;

သုရက္ခော ကာယကမ္မာဒိ သမဂ္ဂါဘိရတော’ပိ စအကုဟော န ဝရော စက္ကေ ဗုဒ္ဓါဒိသရဏံ ဂတောဒသ ဥပါသကဂုဏာ နာဂသေနေန ဘာသိတာ’တိ;

‘He becomes one who shares happiness and suffering with the Saṅgha, with the Dhamma as his sovereign, moreover; a sharer according to ability, one who increases the Victor’s wheel; foremost in right view, not having another teacher, likewise; well-guarded in bodily actions and so forth, and delighting in harmony, moreover; not deceitful, not arrogant concerning the Teaching, having gone for refuge to the Buddha and others—these ten qualities of a lay follower were spoken by Nāgasena.’

ဣမာ တိဿော ဂါထာ.

These are the three stanzas.

‘ပဉ္စမံ လဟု သဗ္ဗထ သတ္တမံ ဒွိစတုထိသု,ဆဋ္ဌံ တု ဂရုပါဒါနံ သေသာ အနိယမာ မတာ’တိ;

‘The fifth syllable is always light, the seventh in the second and fourth lines; the sixth, however, is taken as heavy; the rest are considered irregular.’

ဣမိနာ ဝုတ္တလက္ခဏေန ဝုတ္တာ.

They are described by this stated characteristic.

လောကသာဓာရဏော’တိ သတ္တလောကေန သဒိသော,အပ္ပတ္တမာနသာနန္တိ အပပတ္တအရဟတ္တဖလာနံ;

‘Lokasādhāraṇo’ (common to the world) means similar to the world of beings; ‘Appattamānasānaṃ’ (of those whose minds are unattained) means of those who have not attained the fruit of arahantship.

ဉာဏရတနာရမ္မဏေနာ’တိ အရဟတ္တမဂဂပဒဋ္ဌာနသဗဗညုတ ဉာဏော ဘဂဝါ သဗ္ဗညု သဗ္ဗဒဿာဝီ ဒသဗလသမန္နာဂတော စတုဟိ ဝေသရဇ္ဇေဟိ သမနနာဂတော ပဘိန္နပဋိသမ္ဘိဒေါ ဆဠဘိညော စ အသာဓာရဏဉာဏော အဋ္ဌာရသဗုဒ္ဓဓမ္မသမန္နာဂတော, တဿ အရဟတ္တမဂဂဉာဏံ ဒသဗလာဒိသဗ္ဗဂုဏဒါယကံ သဗ္ဗညုတဉာဏံ သဗ္ဗဉေယျဓမ္မဇာနနသမထန္တိ ဘဂဝတော ဉာဏရတနာရမ္မဏေန သကသကစိတ္တုပ္ပာဒေန.

‘By the jewel of knowledge as the object’ means: the Blessed One is the All-knowing One, the All-seeing One, endowed with the ten powers, possessed of the four assurances, accomplished in the analytical knowledges, with the six superknowledges, with unparalleled knowledge, and endowed with the eighteen unique qualities of a Buddha. His knowledge of the path of arahantship is the bestower of all virtues such as the ten powers, and his all-knowing knowledge is capable of comprehending all knowable phenomena. Thus, it is by the Blessed One’s jewel of knowledge as the object that each individual’s mind-moment arises.

ဥဗ္ဗတ္တီယန္တေ’တိ ပကတိပကတိတော ဝိပရီယန္တော ဝိနဿန္တေ ဝါ.

‘Ubbattīyante’ means changing from the natural state or being destroyed.

နိပ္ပဘာ ဇာတာ ကုတိထိယာ ဝံ ဂဏီဝရပဝရမာသဇ္ဇာတိ ကုတိထိယာ မိစ္ဆာဒိဋ္ဌိကာ ဝံ ဘဒန္တံ ဂဏိဝရပဝရံ ဂဏိဝရေဟိ ပရံ သေဋ္ဌံ အာသဇ္ဇ ပဝါ နိပ္ပဘာ နိဇ္ဇောတာ ဘဝေယျုန္တိ ယောဇနာ.

‘The heretics, having approached the excellent chief of the group, became without radiance’ means that the heretics, those of wrong view, having approached that venerable, excellent chief of the group—who is the best among group leaders—would become without radiance and lustre; this is the construction.

မေဏ္ဍကပဉှေသု ပူဇာဝဉ္ဓာဝဉ္ဓာပဉှော အဋ္ဌုပမာသဟိတော ပဌမော.

In the Questions of Meṇḍaka, the first is the question about worship being fruitful or fruitless, accompanied by the simile of the anthill.

ဝါဟသတံ ခေါ မဟာရာဇ ဝီဟီနံ အဍ္ဎုစူဠဉ္စ ဝါဟာ ဝီဟီ သတ္တမ္မဏာနိ ဒွေ စ တုမ္ဗာ ဧကစ္ဆရက္ခဏေ ပဝတ္တဝိတ္တဿ ဧတ္တကာဝိဟီတိ လက္ခံ ဌပီယမာနာ ပရိက္ခယံ ပရိယာဒါနံ ဂစ္ဆေယျုန္တိ ဧထ သာဒိကဒိယဍ္ဎဝါဟသတံ ထောကေန ဥဒ္ဓံ ဥပဍ္ဎာဝါဟသတဿ ပတနာလိကေ တုမ္ဗော’တိ အင်္ဂုတ္တရဋီကာယံ ဝုတ္တံ. အဍ္ဎစူဠန္တိ ဝါဟဿ တဿ အဍ္ဎာဓိကာ ဝါဟဝီဟီ’တိပိ ဝတ္တုံ ဝဋ္ဋတိယေဝ.

‘O great king, if a hundred cartloads of rice, and half a cūḷa of cartloads, and seven ammaṇas of rice, and two tumbas—if such an amount of rice, which is wealth distributed in a single snap of the fingers, were set as a target—they would be depleted and exhausted.’ Here, in the Aṅguttara subcommentary, it is said: ‘A tumba is a little more than one and a half hundred cartloads, or a little more than half a hundred cartloads in a patanālikā.’ The term ‘aḍḍhacūḷa’ means rice exceeding half a cartload; it is also acceptable to say it refers to a cartload of rice plus a half.

‘ကုဍုဗော ပသတော ဧကော ပထော တေ စတုရော သိယုံအာဠှကော စတုရော ပထာ ဒေါဏံ ဝါ စတုရာဠှကံ,မာဏိကာ စတုရော ဒေါဏာ ခါရီတိ စတုမာဏိကာ;

‘A kuḍuba is four pasatas, a patha is four kuḍubas. Four pathas make an āḷhaka; four āḷhakas make a doṇa; four doṇas make a māṇikā; four māṇikās make a khārī.’

ခါရိယော ဝီသ ဝါဟော’ထ သိယာ တုမ္ဗော ဒသမ္မဏံအာဠဟကော နိထိယံ တုမ္ဗော ပထော တု နာဠိ နာရိယံ,ဝါဟော တု သကဋော စေကော ဒသ ဒေါဏာ တု အမ္မဏ’န္တိ;

‘Twenty khāris make a vāha; a tumbo may be ten ammaṇas. An āḷhaka is a tumba of fixed measure, and a patha is a nāḷi in a nāri. A vāha is one cartload, and ten doṇas make an ammaṇa.’

အဘိဓာနပ္ပဒိပိကာယံ ဝုတ္တော သကဋပပမာဏော ဝါဟော’တိ ဝိနယဋီကာယမ္ပန’ ဒွေ သကဋာ ဝါဟာ ဧကော ဝါဟော’တိ ဝုတ္တံ. ဝိဟီနံ ဝါဟသတဉ္စ အဍ္ဎစူလဉ္စ ဝါဟသတဿ အဍဎဉစ စူဠံ အဍဎတော ထောကေန ဦနံ ဝါ ဟောတိ. ယထာဝုတ္တဝါဟတော အဓိကာနိ ဝီဟိသတ္တမ္မဏာနိ ဝီဟီနံ သတ္တ အမ္မဏာနိ ဒွေ စ တုမ္ဗာ ဟောန္တီ’တိ ယောဇနာ. ဝီဟီနံ သာဓိကဒိယဍ္ဎဝါဟသတန္တိ အဓိပ္ပာယော.

In the Abhidhānappadīpikā, it is stated that a vāha is the measure of a cartload. However, in the Vinaya subcommentary, it is said: ‘Two cartloads are one vāha.’ A hundred vāhas of rice, and a half-cūḷa, and a half of a hundred vāhas and a cūḷa, or it is a little less than half. The construction is that beyond the aforementioned vāha, there are seven ammaṇas of rice; for rice, there are seven ammaṇas and two tumbas. The meaning is that for rice, it is one hundred and a half vāhas plus a little more.

ဧကစ္ဆရက္ခဏေ ပဝတ္တစိတ္တဿာ’တိ ဣမဿ လက္ခန္တိ ဣမိနာ သမ္ဗဓော. လက္ခနတိ စိ ဂဟဏသလ္လက္ခဏထံ သမ္ပဒါနထေ စေတံ ဥပယောဂဝစနံ’ ဒိဝါဝိဟာရံ ပါဝိသီ’တိ ဒိဝါဝိဟာရထာယ ပါဝိသိတိအာဒိသု ဝိယ. လက္ခသဒ္ဒေါ စ လက္ခဏဝါစကော. ဝုတ္တဉှေတံ အဘိဓာနသထေ.

'Of the mind arising in a single mind-moment'—its characteristic is connected with this. The term 'lakkhaṇa' is a word of application in the dative sense, for the meaning of grasping and discerning, just as in 'he entered the day's abode,' meaning 'he entered for the purpose of the day's abode,' and so on. And the word 'lakkha' is expressive of a characteristic. This has been stated in the Abhidhāna.

‘ကလင်္ကော လဉ္ဆနံ လက္ခံ အင်္ကော’ဘိညာဏလက္ခဏံ,စိဏှဉ္စာပိ တု သောဘာ တု ပရမာ သုသမာ’ထ စာ’တိ;

'A spot, a mark, a sign, a mark, a mark of recognition, and also a symbol; and beauty, the supreme, and the most excellent.'

ပရိက္ခယံ ပရိယာဒါနန္တိ ခီဏဘာဝံ ဂစ္ဆေယျုံ. ဣမိနာ ဒသာဓိကဒိဍ္ဎဝါဟသတဝီဟိတော အဓိကာနိဧကစ္ဆရက္ခဏေ ပဝတ္တစိတ္တာနီ’တိ ဒဿေတိ.

'Exhaustion and utter ending' means they would reach a state of depletion. By this, it shows that the minds arising in a single mind-moment are more numerous than one hundred and sixty cartloads of rice.

ဧဝံ ဧကစ္ဆရက္ခဏေ ပဝတ္တစိတ္တဿ ဧတ္တကဝီဟိတော အနေကဘာဝံ ဒဿေဝါ ဣဒါနိ ဧကစ္ဆရက္ခဏေ ပဝတ္တစိတ္တဿ ပုဂ္ဂလဝိသေသဝသေန ဝိသေသဘာဝံ ဒဿေတုံ တတြီမေ’တိအာဒိမာဟ.

Thus, having shown the manifold nature of the mind arising in a single mind-moment, which is more numerous than that much rice, now, to show the distinct nature of the mind arising in a single mind-moment according to the distinction of individuals, he spoke beginning with 'tatrīme'.

တထ

Thus

တတြာတိ သတ္တဝိဓေသု သတ္တေသု.

'Tatra' means among the seven kinds of beings.

ဣမေ သတ္တဝိဓာ စိတ္တာ ပဝတ္တန္တီတိ ဣမာနိ သတ္တဝိဓာနိ စိတ္တာနိ ပဝတ္တန္တိ.

'These seven kinds of minds arise' means these seven kinds of minds arise.

အဘာဝိတကာယာ’တိ ပဉ္စုပါဒါနက္ခဓကာယေသု အနိစ္စာဒိဝသေန အဘာဝိတကာယာ.

'Undeveloped in body' means undeveloped, by way of impermanence and so forth, in the bodies which are the five aggregates subject to clinging.

အဘာဝိတသီလာ’တိ အဘာဝိတလောကုတ္တရသီလာ.

'Undeveloped in virtue' means undeveloped in supramundane virtue.

တီသု ဌာနေသု’တိ သက္ကာယဒိဋ္ဌိ-ဝိစိကိစ္ဆာ-သီလဗ္ဗတပရာမာသ သမုဂ္ဃာဋိတဋ္ဌာနဝသေန တီသု ဌာနေသု. ဥပရိဘုမီသု’တိ သကဒါဂါမိအာဒီနံ ပဉ္စက္ခဓသင်္ခါတ ဥပရိဘုမိသု?

'In three places' means in the three places by way of the uprooting of personality-belief, doubt, and clinging to rites and rituals. 'In the higher planes' means in the higher planes reckoned as the five aggregates for those such as the once-returner and others.

ပဉ္စသု ဌာနေသု’တိ ဟေဋ္ဌာ ဝုတ္တေသု တီသု ဌာနေသု ရာဂဒေါသတနုဋ္ဌာနဒွယံ ပက္ခိပိဝါ ပဉ္စ ဌာနာနိ ဝေဒိတဗ္ဗာနိ.

'In five places' means that five places are to be understood by including the two instances of the attenuation of greed and hatred with the three places previously mentioned.

ဒသသု ဌာနေသု’တိ ဟေဋ္ဌာ ပဉ္စဋ္ဌာနာနိ စေဝ ဂဟိတဂ္ဂဟဏနယေန သက္ကာယဒိဋ္ဌိ-ဝိစိကိစ္ဆာ-သီလဗ္ဗတပရာမာသ-လောဘ-ဝျာပါဒ-သင်္ခါတ-ပ- ဉ္စောရမ္ဘာဂယသညေဇနသမုဂ္ဃာဋိတဒ္ဓါနဝသေန ပဉ္စ္ौဒ္ဓမှာဂိယ သံယောဇန သမုဂ္ဃာဋိတဋ္ဌာနဝသေနေဝ. အပရာတိ ပဉ္စာ’တိ ဒသ ဌာနာနိ ဝိပဿနာယ အာရမ္မဏဘုတာ ပဉ္စုပါဒါနက္ခဓာ ယေဝါတိ ဂဟေတဗ္ဗံ.

'In ten places' means by way of the uprooting of the five lower fetters—personality-belief, doubt, clinging to rites and rituals, sensual desire, and ill will—and by way of the uprooting of the five higher fetters. These ten places are to be understood as the five aggregates subject to clinging, which are the object of insight.

နာရာစဿာ’တိ ဥသုအဂ္ဂပဝေသိတ-အယောမယ နာရာဝဿ

'Of a nārāca' means of an iron nārāca arrow, made to enter with its sharp tip.

ဒဠှံ စာပသမာရူဠှဿာ’တိ ဒဠှစာပဓနုမှိ အာရောပိတဿ.

'Firmly mounted on the bow' means fitted to a strong bow.

တထာ’တိ ဘဂဝတော လဟုကပရိဝတ္တနေ. ဥတ္တရိကာရဏ’န္တိ ယမကပါဋိဟာရိယတော ဥတ္တရိယံ ဝုတ္တံ

'Thus' refers to the Blessed One’s swift turning. 'A further reason' means that which is said to be superior to the Twin Miracle.

တမ္ပိ မဟာရာဇ ပါဋိဟိရန္တိ တမဘဂဝတော အဂ္ဂိက္ခဓ-ဥဒကဓာရာ-ပဝတ္တန-သင်္ခါတ-ယမကပါဋိဟီရံ အတ္တနော ပရေသံ ရာဂါဒိပစ္စနီကဟရဏတော ပါဋိဟိရံ.

'That too, O great king, is a miracle' means that the Twin Miracle of the Blessed One, reckoned as the emission of a mass of fire and a stream of water, is a miracle because it removes the opposing forces of passion and so forth in oneself and others.

အာဝဇ္ဇနဝိကဠမတ္တကေနာ’တိ ဘဂဝတာ အနုပ္ပာဒိတဝသေန မနောဒွါရာဝဇ္ဇနဿ ဟီနဝသေန

'By the mere deficiency of adverting' means, because it was not produced by the Blessed One, by way of the inferiority of the mind-door adverting.

သဗ္ဗညုပဉှော ဒုတိယော.

The question on omniscience is the second.

ဆကောဋ္ဌာသေ ကတေ ကပ္ပေ’တိ စတုသဋ္ဌိအန္တရကပ္ပပမာဏေ ဝိဝဋ္ဋဋ္ဌာယိကပ္ပေ ဆကောဋ္ဌာသေ ကတေ.

'In the aeon when six divisions have been made' means when six divisions have been made in the aeon of evolution-duration, which is of the measure of sixty-four intermediate aeons.

အတိက္ကန္တေ ပဌမကောဋ္ဌာသေ ကိဉ္စိ သာဓိကဒသန္တရကပ္ပပမာဏေ ဝိစဋ္ဋဋ္ဌာယိကပ္ပဿ ပဌမကောဋဌာသေ အတိက္ကန္တေ ဒေဝဒတ္တော သံဃံ ဘိဒိ ဒေဝဒတ္တပဗ္ဗဇ္ဇာပဉှော တတိယော

'When the first part had passed' means when the first part of the aeon of contraction-duration, which is of the measure of a little more than ten intermediate aeons, had passed, Devadatta split the Saṅgha. The question about Devadatta’s going forth is the third.

ယမနိယမေ’တိ

'In yama and niyama' means:

‘ယံ ဒေဟသာဓနာပေက္ခံ နိစ္စံ ကမ္မမယံ ယမော,အာဂန္တံ သာဓနံ ကမ္မံ အနိစ္စံ နိယမော ဘဝေ;

'That which depends on the body for its accomplishment, is constant, and consists of action, is yama; the action which is an adventitious accomplishment and is inconstant, would be niyama.'

အဟိံသာသစ္စမာဓေယျံ ဗြဟ္မစာရ ပရိဂ္ဂဟော,နိစ္စံ သရီရသောစေယျံ ယမော နာမာတိ ဝုစ္စရေ;

'Non-violence, truthfulness, non-stealing, celibacy, non-possessiveness, and constant bodily purity—these are called yama.'

သန္တောသ-မောန-သဇ္ဈာယာ ကိစ္ဆာကဟာရော စ ဘာဝနာ,သယမ္ပာက-ဝနေ ဝါသာ-နိယမာ-နိစ္စသာဓျတာ’;

'Contentment, silence, and recitation; austere food and meditation; self-cooked meals and living in the forest—these niyamas are to be constantly practiced.'

ဧဝံ ဝုတ္တေ ယမကမ္မေ စ နိယမကမ္မေ စ.

Thus it was said regarding both yama-action and niyama-action.

ယံ တထာဂတော…ပေ… ဧဝမဓိပ္ပာယော အထိ ယံ ယေန ဂုဏေန ဟေတု ဘုတေန…ပေ…ဧဝံ အဓိပ္ပယော ဟောတိ တံ ဗုဒ္ဓါနံ ဂုဏံ အဘုတံ အထိတိ ယောဇနာ.

The construction of 'Whatever the Tathāgata... etc. ... thus is the intention' is: 'Whatever quality has become the cause... etc. ... thus is the intention; that quality of the Buddhas is not unreal.'

ပရက္ကမော ဒက္ခာပိတော’တိ ပါရမီပူရဏေ ပရက္ကမော ဝါယာမော ဒက္ခာပိတော ပေက္ခာပိတော.

'Effort is demonstrated' means that in the fulfillment of the perfections, effort and exertion are demonstrated and displayed.

ဟိယျော ဩဘာသိတာ’တိ ဇိနာနံ ပါရမီ စ နယာ ဘိယျော အတိသယေန ဩဘာသိတာ.

'Yesterday it shone forth' means the perfections and methods of the Conquerors shone forth even more exceedingly.

ဘိဒိ တိထိယာနံ ဝါဒဂဏ္ဌိန္တိ ဝံ တိထိယာနံ မိစ္ဆာဝါဒဂဏ္ဌိံ ပဘိဒိ.

'He split the knot of the sectarians’ doctrines' means that he split that knot of the sectarians’ false doctrines.

ဘိန္နာ ပရပ္ပဝါဒကုမ္ဘာ’တိ ပရပ္ပဝါဒါ တယာ ဘိန္နာ.

'The pots of others’ doctrines are broken' means the doctrines of others are broken by you.

ဂမ္ဘီရော ဥတ္တာနိကတော’တိ အတိဝိယ ဂမ္ဘီရော ပဉှော တယာ ဥတ္တာတီကတော.

‘The profound was made shallow’ means the very profound question was made shallow by you.

သမ္မာလဒ္ဓံ ဇိနပုတ္တာနံ နိဗ္ဗာဟနန္တိ ပရမိစ္ဆာဝါဒဟရဏေ ဥပါယသင်္ခါတံ နိဗ္ဗာဟနမုခံ ဇိနပုတ္တာနံ ဇိနပုတ္တေဟိ သုဋ္ဌု လဒ္ဓံ.

‘The well-obtained liberation of the Conqueror’s sons’ means: the gateway to liberation, which is the designated means for refuting those who hold extreme views, has been truly obtained by the Conqueror’s sons.

ဧဝမေတန္တိ သဗ္ဗံ ဟေဋ္ဌာဝုတ္တဝစနံ တယာ ဝုတ္တံ ယထာ ဟောတိ တံ,သဗ္ဗံ ဝစနံ ဧဝံ သဘာဝတော ဟောတီတိ အဇ္ဈာဟာရယောဇနာ;

‘Thus it is’ means: all that was previously said is just as you have said it. The supplied interpretation is that all speech is thus by its own nature.

ဂဏီဝရပဝရာ’တိ အာလပနမေတံ ဂဏီနံ ဂဏပရိသာနံ ဝရပရမ,အတိသေဋ္ဌ ယထာ တယာ ဝုတ္တံ မယံ တထာ သမ္ပဋိစဆာမာ’တိ;

‘O excellent and foremost leaders’—this is an address to the excellent, supreme, and most superior teachers and their assemblies. ‘As you have spoken, so do we accept it.’

ပထဝိကမ္ပနဟေတုပဉှော စတုထော.

The question about the cause of the earth's trembling is the fourth.

နထညံ စေထာတိ ဧတေသု သစ္စေသု ဝိဇ္ဇမာနံ သစ္စတော အညံ ကာရဏံ ပဋိဝေဓဿ စ နထိ.

‘And there is no other here’ means: among these existing truths, there is no other cause for penetration apart from the truth itself.

သီဟရထေနာ’တိ သေဋ္ဌရထေန မဉ္စရထေန. သီဟသဒ္ဒေါ ဝါ ဥသဘသဒ္ဒေါ ဝါ အညသဒ္ဒေန ပယုတ္တော သေဋ္ဌဝါစကော ဟောတီတိ.

‘With the lion-chariot’ means with the best chariot, the palanquin-chariot. The word ‘lion’ or the word ‘bull’, when used with another word, signifies ‘the best’.

သိဝိရာဇဒိဗ္ဗစက္ခုပဉှော ပဉ္စမော.

The Question about King Sivi's Divine Eye is the fifth.

ကလလံ ဩသရတီတိ ဣဒံ မာတုယာ ပိဋ္ဌိကဏ္ဋကနာဘီနံ မဇ္ဈဋ္ဌာနဘုတေ ဂဗ္ဘပတိဋ္ဌာနာရဟဋ္ဌာနေ သန္နိစိတံ ပဋိကလလသဒိသံ မဒရတ္တလောဟိတံ သဓာယ ဝုတ္တံ, န ကလလရူပံ.

‘The kalala descends’—this is said with reference to the red blood mixed with generative fluid, resembling a proto-embryo, which has gathered in the place suitable for the embryo’s establishment, located in the middle region between the mother’s spine and navel; it does not refer to the kalala-form itself.

မုခပါနေနပိ ဒွယသန္တိပါတော ဘဝတီတိ မုခပါနေနပိ သဟ မာတာ စ ဥတုနီ ဂဗ္ဘော ပစ္စုပဋ္ဌိတော’တိ ဒွယသန္နိပါတော ဘဝတိ.

‘Even by oral intake, a conjunction of two occurs’ means: even with oral intake, when the mother is fertile and the being to be reborn is present, a conjunction of two occurs.

ပုရိမေန တထ ကာရဏံ ဝက္ခာမီတိ ပုရိမေန သာမဝထုနာ တေသံ ဒွိန္နံ တိဏ္ဏံ သန္နိပါတာနံ အန္တောဂဓဘာဝေ ကာရဏံ ယူတ္တိဝစနံ ကထေဿာမိ.

‘I will thus state the reason for the former’ means: I will state the reason, the logical explanation, for the inclusion of the former Sāma narrative within those two or three conjunctions.

တေ သဗ္ဗေ’တိ ယေ ကေစိ သတ္တာ မာတုဂဗ္ဘံ ဩက္ကန္တာ တေ သဗ္ဗေ သတ္တာ ယေ ဝနရုက္ခာဒယော’တိ ယောဇနာ.

‘All those’ means: whatever beings have descended into a mother’s womb, they are all beings; and also those such as forest trees, and so on. This is the connection.

ယော ကောစိ ဂဓဗ္ဗော’တိ ယော ကောဝိ အတ္တနော ကမ္မေန တထ တထ ဥပဂန္နဗ္ဗသတ္တော.

‘Whatever being to be reborn’ means: any being who, through their own kamma, is destined to go to such and such a state.

ဂဗဘာဝက္ကန္တိပဉှော ဆဋ္ဌော.

The question about descent into the womb is the sixth.

သဒ္ဓမ္မော’တိ ပဋိသမ္ဘိဒါပ္ပတ္တခီဏာသဝသန္တကာဓိဂမသဒ္ဓမ္မော သုဒ္ဓနယ-ပဋိဝတ္တနဝသေန ပဋိဝေဓသဒ္ဓမ္မော ဝါ.

‘The true Dhamma’ means the true Dhamma that is the attainment belonging to a taint-destroyed one who has reached analytical knowledge, or the true Dhamma of penetration by means of practicing the pure method.

တံ ခယံ ပရိဒီပယန္တော’တိ တေန ဝစနေန ပုဗ္ဗပဉ္စဝဿသတပ္ပ-မာဏဋ္ဌာနာရဟ-သဒ္ဓမ္မက္ခယံ ပရိဒီပယန္တော.

‘Illuminating its decline’ means, by that statement, illuminating the decline of the true Dhamma, which was fit to endure for a measure of five hundred years.

သေသကံ ပရိစ္ဆိဒီတိ သေသကံ ပစ္ဆိမပဉ္စဝဿသတံ သဒ္ဓမ္မတိဋ္ဌနက္ခဏံ ပရိစ္ဆိဒိ. တံ ဒီပနာကာရံ ပရိစ္ဆဒနာကာရဉ္စ ဒဿေန္တော ဝဿသတံ သဟဿန္တိအာဒိမာဟ.

‘He defined the remainder’ means he defined the remaining, latter five hundred years as the period for the true Dhamma’s duration. Showing this manner of illuminating and defining, he said, ‘a hundred years, a thousand,’ and so on.

နဋ္ဌာယိကော’တိ နဋ္ဌဓနော.

‘One whose income is lost’ means one whose wealth is lost.

ဝဿသတပ္ပမာဏပဉှော သတ္တမော.

The question concerning the measure of a hundred years is the seventh.

တတြ ယေ တေ သတ္တေ ကမ္မံ ဝိဗာဓတိ တေ ဣမေ သတ္တာ ကာရဏံ ပဋိဗာဟန္တိ, တေသံ တံ ဝစန မိစ္ဆာ’တိ ပေါထကေသု လိခိတံ တံ ဒုဇ္ဇာနံ. တသ္မာ ယေ သတ္တေ ကမ္မံ ဝိဗာဓတိ, တေ သတ္တာ ကမ္မဝိပါကဇာ, ဒုက္ခ ဝေဒနာ ဝေဒယန္တီတိ ယေ ပန သတ္တာ ကာရဏံ ပဋိဗာဟန္တိ တေသံ တံ ဝစနံ မိစ္ဆာ’တိ ပါဌေန ဘဝိတဗ္ဗံ. ဧဝဉှိ သတိ ပုဗ္ဗာပရံ သမေတိ.

Herein, ‘those beings whom kamma afflicts are these beings who reject a cause; their speech is wrong’—this is written in the books, but it is difficult to understand. Therefore, the reading should be: ‘Those beings whom kamma afflicts are beings born of the result of kamma, experiencing painful feelings. But as for those beings who reject a cause, their speech is wrong.’ For when this is so, the preceding and subsequent parts connect.

တတြ ယေ တေ နဝဝိဓာ’တိ တတြ ဒသဝိဓေသု ကုပ္ပဝါတေသု ယေ တေ နဝဝိဓာ ကုပ္ပဝါတာ.

Herein, ‘those nine kinds’ means those nine kinds of destructive winds among the ten kinds of destructive winds.

န တေ အတီတေ ဥပ္ပဇ္ဇန္တိတိ တေ ဝါတာ အတီတေ ဘဝေ ကမ္မဗလေန န ဥပ္ပဇ္ဇန္တိ. သေသ ပဒဒွယေ’ပိ ဧသေဝ နယော.

‘They do not arise in the past’ means those winds do not arise in a past existence through the power of kamma. This same principle applies to the remaining two phrases.

တေဟိ တေဟိ ကောပေဟီ’တိ တေဟိ တေဟိ သီတာဒိကောပပ္ပကာရေဟိ.

‘By those various disturbances’ means by those various kinds of disturbances such as cold, and so on.

သကံ သကံ ဝေဒနန္တိ အတ္တနော အတ္တနော ဖလဘူတံ ဝေဒနံ.

‘One’s own respective feeling’ means the feeling that is one’s own result.

ဝိသမပရိဟာရဇာ’တိ စတုန္နံ ဣရိယာပထာနံ ဝိသဒိသဟရဏတော ဇာတာ ဝေဒနာ.

‘Born of improper deportment’ means feeling born from the uneven application of the four postures.

ဩပက္ကမိကေနာ’တိ ဒဏ္ဍပ္ပဟာရဒိဝသေန ပရူပက္ကမေန.

‘By external assault’ means through the assault of another, such as by blows from sticks and so on.

ကမ္မဝိပါကဇာ’တိ ကမ္မဝိပါကဘုတပဉ္စက္ခဓတော ဇာတာ.

‘Born from the result of kamma’ means born from the five aggregates which are the result of kamma.

ဗဟုတရံ အဝသေသန္တိ ကမ္မဝိပါကဇဝေဒနာတော အဝသေသံ ဝေဒယိတံ ဗဟုတရံ.

‘The remainder is much more’ means the remaining feeling to be experienced is much more than the feeling born from the result of kamma.

န သမ္ဘဝတီတိ န သမ္ပဇ္ဇတိ.

‘It is not possible’ means it is not accomplished.

ဗီဇဒုဋ္ဌတာ’တိ ခေတ္တတော အညကာရဏဒုဋ္ဌတာ.

‘The corruption of the seed’ means corruption due to a cause other than the field.

ကမ္မဝိပကတော ဝါ’တိ ဧထ

'Or from the result of kamma'—here.

‘ဝေမာတုဘာတိကံ ပုဗ္ဗေ ဓနဟေတု ဟနိံ အဟံတေန ကမ္မဝိပါကေန ဒေဝဒတ္တော သိလံ ခိပိ;

အင်္ဂုဋ္ဌံ ပိံသယီ ပါဒေ မမ ပါသာဏသက္ခရာ’တိ;

'Formerly, for the sake of wealth, I killed my half-brother. By that result of kamma, Devadatta threw a stone; a stone fragment crushed my toe.'

အယံ ဂါထာ ဝတ္တဗ္ဗာ တထ ဓနဟေတု’တိ ဒါသိဒါသသင်္ခါတ-ဇင်္ဂမဓန-ဟေတု. ဓနဉှိ ထာဝရဇင်္ဂမ-သံဟာရိမ-အင်္ဂသမ-အနုဂါမိဓနဝသေန ပဉ္စဝိဓံ.

This verse is to be recited. There, 'for the sake of wealth' means for the sake of movable wealth reckoned as male and female slaves. For wealth is of five kinds: immovable, movable, transferable, bodily, and accompanying.

ကိရိယတော ဝါ’တိ ဒေဝဒတ္တဿ ဥပက္ကမကိရိယတော ဝါ.

'Or from action'—that is, from Devadatta's action of attempting to harm him.

ဘောဇနံ ဝိသမံ ပရိဏမတီတိ ကုစ္ဆိဂတဘောဇနံ ဝိသမံ ပရိပက္ကဘာဝံ ဂစ္ဆတိ.

'Food digests poorly'—food in the stomach undergoes poor digestion.

တာယ စ ပန ဝေဒနာယာ’တိ ဣဒံ ကတ္တထေ ကရဏဝစနံ.

'And by that feeling'—this is the instrumental case in the sense of the agent.

နိကာယဝရဉ္ဆကေ’တိ ဧထ လဉ္ဆန္တိ သဉ္စာနန္တိ ဧတေန ဧထ ဝါ ပုညပါပါနိ ပဏ္ဍိတဇနာတိ လဉ္ဆကော’တိ နိကာယဝရော စ သော လဉ္ဆကော စာတိ ဝိဂ္ဂဟော.

Regarding 'Nikāyavarañchake': here, 'lañchaka' is so-called because 'the wise mark or know merit and demerit by this or here.' The analysis is: 'the excellent collection and that which marks.'

သဗ္ဗာကုသလဇ္ဈာပနပဉှော အဋ္ဌမော.

The eighth question concerning the burning away of all unwholesome states.

ဣမသ္မိံ ပဉှေ ထေရဿ ဧကံသိကံ ဗျာကရဏံ န ဟောတိ. တသ္မာ ဝိစာရေဝါ ယံ ယုတ္တရံ တံ ဂဟေတဗ္ဗံ. တတြာယံ ဝိစာရဏာကာရော. မဂ္ဂဝဇ္ဈာ ဟိ ကိလေသာ အနုပါဒိန္နကဘုတာ ယေ နေဝ အတီတာ အနာဂတာ န ပစ္စုပ္ပန္နာ. ဥပါဒိန္နကနိရောဓကထာ စ အနာဂတဘဝံ သဓာယ ကထိတာ ဘဂဝတော ဥပ္ပန္နာ ဝေဒနာ ဣမသ္မိံ ပစ္စုပ္ပန္နဘဝေယေဝ ဟောတိ. အပရာပရဝေဒနိယကမ္မဉ္စ ဗုဒ္ဓပစ္စေကဗုဒ္ဓေဟိ’ပိ န သက္ကာ နိဝါရေတုံ. တသ္မာ ထေရဿ ကမ္မဝိပါကတော ဝါ ဧသာ ဝေဒနာ နိဗ္ဗတ္တာ’တိ ဝါဒေါ ယုတ္တတရော’တိ ဂဟေတဗ္ဗံ. ယဒိ ဧဝံ ကသ္မာ ထေရော အနေကဝိဟိတံ ကထေသီ?တိ. ရာဇာ မိလိဒေါ ဉာဏဘေဒံ ဂဝေသန္တော ဝိစိတြပဋိဘာနံ သောတုကာမော ဟောတိ. တဿ အဇ္ဈာသယဝသေန အနေကဝိဟိတံ ကထေသီ’တိ ပရိဟာရော ဝတ္တဗ္ဗော အညေသု ဤဒိသေသု ဌာနေသု ယုတ္တိယေဝ ဂဝေသိတဗ္ဗာ, န ဧကစိန္တိနာ ဘဝိတဗ္ဗန္တိ.

In this question, the elder's answer is not definitive. Therefore, one should examine and accept whatever is more reasonable. Here is the method of examination: The defilements to be abandoned by the path are unappropriated, being neither past, future, nor present. The discussion of the cessation of the appropriated refers to future existence, but the Blessed One’s arisen feeling occurs in this present existence itself. Moreover, even Buddhas and Paccekabuddhas cannot prevent the ripening of karma to be experienced in subsequent lives. Therefore, the elder’s statement—that this feeling arose from the result of kamma—should be accepted as more reasonable. If so, why did the elder speak in various ways? The explanation to be given is that he spoke in various ways due to the king’s inclination, for King Milinda, seeking a diversity of knowledge, was desirous of hearing varied eloquence. In other such cases, one should seek what is fitting and not be of a single thought.

ကတဿ ပတိစယော’တိ စတုသု သစ္စေသု ကတသောဠသကိစ္စဿ ပတိစယော ပုန ဝဍ္ဎနံ နထိ.

'There is no accumulation of what has been done' means there is no further increase of the sixteen duties that have been done regarding the four truths.

နိဗ္ဗာဟိတဗ္ဗော’တိ နိဗ္ဗေဌေတဗ္ဗော ကထေတဗ္ဗော. ပဋိသလ္လာနန္တိ ကာယိကစေတသိကပဋိသလ္လာနကိရိယာ. အထတော ပန ပဋိသလ္လာနဋ္ဌာနေ လဟိတဗ္ဗာ သမာဓိသတိသမ္ပဇညာဒယော ကုသလာ ဓမ္မာ ပဋိသလ္လာနံ နာမ.

'To be explained' means to be unwound, to be spoken of. 'Seclusion' means the activity of bodily and mental seclusion. Furthermore, the wholesome qualities that should be obtained in a place of seclusion, such as concentration, mindfulness, and clear comprehension, are called seclusion.

ရက္ခတီတိ သမ္ပရာယိကအပါယာဒိဒုက္ခတော ရက္ခတိ.

'It protects' means it protects from the suffering of future states of deprivation and so on.

ပဋိသလ္လာနပဉှော နဝမော.

The ninth question concerning seclusion.

တံ ဣဒ္ဓိဗလန္တိ တေန ဣဒ္ဓိဗလေန လဘိတဗ္ဗကပ္ပကပ္ပာဝဿဋ္ဌာနံ.

'That psychic power' means the station of remaining for an eon, which is to be attained by that psychic power.

အန္တမသော အစ္ဆရာသံဃာတမတ္တမ္ပီတိ သဗ္ဗန္တိမေန ပရိစ္ဆေဒေန အစ္ဆရာသံဃာတမတ္တမ္ပိ ကာလံ ပဉ္စက္ခဓသင်္ခါတဘဝဿ ပဝတ္တနံ န ဝဏ္ဏေမိ, အပ္ပဝတ္တနနိဗ္ဗာနမေဝ ဝဏ္ဏေမီတိ အဓိပ္ပာယော.

'Even for so much as the time it takes to snap one's fingers' means: by the ultimate limitation, I do not praise the continuation of existence, which is reckoned as the five aggregates, even for the time it takes to snap one's fingers. I praise only the non-continuation, Nibbāna—this is the meaning.

ဣဒ္ဓိဗလကိတ္တနပဉှော ဒသမော.

The tenth question concerning the praise of psychic power.

ဒသပဉှပဋိမဏ္ဍိတအဋ္ဌမဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The explanation of the eighth chapter, adorned with ten questions, is completed.

အဘိညာယာဟံ ဘိက္ခဝေ ဓမ္မံ ဒေသေမီတိ ပဉ္စက္ခဓာ, ဒွါဒသာယတနာနိ, အဋ္ဌာရသ ဓာတုယော, စတ္တာရိ သစ္စာနိ, ဗာဝီသတိဒြိယာနိ, နဝ ဟေတု, စတ္တာရော အာဟာရာ, သတ္တဝဿာ, သတ္တ ဝေဒနာ, သတ္တ သညာ, သတ္တ စေတနာ, သတ္တ စိတ္တာနီတိအာဒိနာ အဘိဝိသေသေန သဗ္ဗညုတဉာဏေန ဇာနိဝါ ဓမ္မံ ဒေသေမိ.

'Monks, I teach the Dhamma having directly known it' means: I teach the Dhamma having known it with the knowledge of omniscience through special distinctions such as the five aggregates, the twelve sense bases, the eighteen elements, the four noble truths, the twenty-two faculties, the nine causes, the four nutriments, the seven abodes of consciousness, the seven kinds of feeling, the seven kinds of perception, the seven kinds of volition, the seven kinds of consciousness, and so on.

အညံ ဥတ္တရိံ…ပေ…သတန္တိ ခုဒ္ဒါနုခုဒ္ဒကတော အညံ ဥတ္တရိံ စတုပါရာဇိက - တေရသ သံဃာဒိသေသ - တိံသနိဿဂ္ဂိယ - ဒွါနဝုတိ - ပါစိတ္တိယ - စတုပါဋိဒေသနီယ - သတ္တာဓိကရဏ -သိက္ခာပဒ - သင်္ခါတဒိယဍ္ဎ - သိက္ခာပဒသတံ.

'Another further...up to a hundred' means the one hundred and fifty-odd training rules reckoned as other than and further to the minor and lesser rules, namely: the four pārājikas, thirteen saṅghādisesas, thirty nissaggiyas, ninety-two pācittiyas, four paṭidesanīyas, and seven rules for settling legal questions.

တေဟိပိ န ဧကဇ္ဈကတာ’တိ အတ္တနော စိတ္တနိဋ္ဌာ ဧကန္တဘာဝေန န ကတာ.

'They have not been unified' means the resolution of one's own mind has not been made with finality.

ဓမ္မသဏ္ဌိတပရိယာယေနာတိ ယဉ္စ တံ အာပတ္တိံ အာပန္နော တဉ္စ ယထာဓမ္မော ကာရေတဗ္ဗော’တိ ဝုတ္တဓမ္မသဏ္ဌိတိပရိယာယေန.

'By the method of the Dhamma-settlement' means by the stated method of the Dhamma-settlement, whereby whatever offense he has committed should be dealt with according to the Dhamma.

ခုဒ္ဒါနုခုဒ္ဒကသမူဟနနပဉှော ပဌမော.

The first question concerning the abolishing of the minor and lesser training rules.

အနိစ္စမ္ပန ရူပန္တိ ဝိဘဇ္ဇဗျာကရဏိယော ပဉှော’တိ အနိစ္စံ နာမရူပံ, ကိံ. ရူပမေဝါ?တိ ပုဋ္ဌော အနိစ္စံ နာမရူပမ္ပိ အနိစ္စာ ဝေဒနာ ပီ’တိအာဒိနာ နယေန ဝိဘဇိဝါ ဗျာကာတဗ္ဗော ဝိဘဇ္ဇဗျာကရဏီယော နာမာ’တိ အထော. ကိန္နု ခေါ စက္ခုနာ သဗ္ဗံ ဝိဇာနာတီတိ ပုဂ္ဂလော သဗ္ဗံ စက္ခုနာ ကိံ ဝိဇာနာတီတိ ဣမသ္မိံ ပဉှေ ကေနာပိ ပုဋ္ဌော’ကတမေန စက္ခုနာ သမန္တစက္ခုနာ ဥဒါဟု မံသစက္ခုနာ’တိ ဝုတ္တေ’အာမာ’တိ ဝတ္တဗ္ဗော’တိ အယံ ပဉှော ပဋိပုစ္ဆာဗျာကရဏီယော ပဉှော နာမာတိ ယောဇနာ.

The question 'Is form impermanent?' is a question to be answered with analysis. The meaning is that when asked, 'Is name-and-form impermanent? What, is it only form?', one should answer analytically, following the method of 'Name-and-form is also impermanent, feeling is also impermanent,' and so on; this is called a question to be answered with analysis. Or, regarding the question, 'Does a person know everything with the eye?': when someone asks this, and is then asked in return, 'With which eye—the all-seeing eye or the fleshly eye?', one should answer, 'Yes.' This is called a question to be answered with a counter-question. This is the connection.

မာလုင်္ကျပုတ္တပဉှော ဒုတိယော.

The second question concerning Māluṅkyaputta.

သမုဟတော ဘယဟေတု အရဟတော’တိ ဘယဟေတု အရဟတော အရဟန္တေန သမူဟတော.

'For the Arahant, the cause of fear is uprooted' means the cause of fear is uprooted by the Arahant.

ဥန္နတာဝနတာ’တိ သုခေ ဥန္နတိဌာနဝသေန ဥန္နတာ ဒုက္ခေ မင်္ကုဝသေန ဩနတာ

'Elevated and lowered' means elevated in happiness by way of being in a state of elevation, and lowered in suffering by way of dejection.

ကုဋိပုရိသေ’တိ ပါကဋပုရိသေ.

'In a kuṭipurisa' means in a well-known person.

အာဟစ္စပဒန္တိ ဘဂဝတော သဗ္ဗညုတဉာဏေန ဝိသေသေဝါ ဝုတ္တဝစနံ.

'Āhaccapada' means a statement spoken by the Blessed One, having been distinguished by his omniscient knowledge.

သဗ္ဗတသပဉှော တတိယော.

The third question concerning 'In Every Respect'.

တေန တေသံ ပဝတ္တေနာ’တိ တေသံ ပရိတ္တာနံ တေဇဝန္တာနံ တေန ပဝတ္တေန.

'By that occurrence of theirs' means by that occurrence of those powerful protective charms.

ဝိသံ စိက္ခဿန္တော’တိ ဝိသံ ဝိနာသယမာနော.

“Treating poison” means eliminating poison.

ဥဒ္ဓမဓော အာစယမာနော’တိ သရီရဿ ဥဒ္ဓံ သုခံ ဝဍ္ဎယမာနော.

“Accumulating upward and downward” means increasing happiness upward in the body.

စောရာနံ ဥက္ခိတ္တလဂုဠန္တီ ပေါထကေသု လိခိတံ ဝေရိစောရာနံ ဥက္ခတ္တလဂုဠမ္ပီတိ ပါဌေန ဘဝိတဗ္ဗံ. ဝေရိစောရေဟိ ဥက္ခိတ္တမုဂ္ဂရံ န သမ္ဘဝတီတိ အထော.

“Thieves with raised cudgels”: in the books it is written thus, but it should be read as “hostile thieves with raised clubs.” The meaning is that a raised club is not possible for hostile thieves.

အာဟာရထံ ဝါ ဧရတီ’တိ အာဟာရကိစ္စံ သမ္ပာဒေတိ.

“Or exerts oneself for the sake of food” means one accomplishes the task of getting food.

သူစိကာယာ’တိ ဥဒ္ဓ-ဝမနာဗာဓေန.

“By a sharp pain” means by an illness of upward vomiting.

ဒူရုပစာရေနာ’တိ ဒုဋ္ဌပယုတ္တေန ကာရဏေန.

“By wrong treatment” means by a cause connected with malice.

သတ္တာနံ ရက္ခနံ မဟာရာဇာ ပရိတ္တန္တိ မဟာရာဇ, ပရိတ္တံ နာမ သတ္တာနံ ရက္ခန္တာနံ သတ္တာနံ အနုရက္ခနံ ဟောတီတိ ယောဇနာ.

“The protection of beings, great king, is a safeguard.” The connection is: Great king, a safeguard is indeed the guarding of beings who protect.

အတ္တနာ ကတေန အာရက္ခံ ဇနာတီ’တိ ကမ္မာစရဏာဒိတော ပါပပုဂ္ဂလော အတ္တနာ ကတေန ဒေါသေန ပရိတ္တဿ ရက္ခနဘာဝံ ဇဟတိ ဝိနာသေတိ.

“One forsakes the protection made by oneself”: A wicked person, on account of their actions and conduct, forsakes and destroys the protective quality of the safeguard through a fault made by themselves.

ပရရိတ္တာနုရက္ခနပဉှော စတုထော.

The fourth is the Question on Guarding the Safeguard for Others.

ဗုဒ္ဓဗလတော စ မာရဗလံ ဗလဝတရံ န ဟောတီ’တိ ယောဇနာ.

The connection is: “And Māra's power is not stronger than the Buddha's power.”

ပဉ္စသာလဂါပဉှော ပဉ္စမော.

The fifth is the Question on Pañcasālagāma.

တတြ အထန္တရံ အထိ’တိ တထ တေသု ဒွီသု ဝစနေသု. အထဘေဒေါ အထဝိသေသော အထိ.’

“Therein, there is a difference of meaning.” Thus, in those two statements there is a difference of meaning, a special meaning.

အန္တရံ မဇ္ဈဝထဉ္စ ခဏောကာသော’ပိ ဟေတုသု ဝျဝဓာနေ ဝိနာ စေထ ဘေဒေ ဆိဒ္ဒေ မနသျပီ’တိ အဘိဓာနသထေ ဝုတ္တံ.

“Interval, middle, and also opportunity, occasion; in causes, in separation, without, and here, in difference, in a flaw, and also in the mind,” as is said in the Abhidhānappadīpikā.

သညာဝိမောက္ခောတိ သညာယ ဘာဝေန အာပတ္တိဘာဝတော ဝိမောက္ခော သညဝိမောက္ခော. သစိတ္တကာပတ္တီတိ အထော.

“Release through perception” means release from the state of an offense by the fact of perception; this is release through perception. The meaning is an offense committed consciously.

နော သညာဝိမောက္ခောတိ သညာယာဘာဝေန အာပတ္တိဘာဝတော နော ဝိမောက္ခော, နသညာဝိမောက္ခော, အစိတ္တကာပတ္တီတိ အထော.

“Not release through perception” means that due to the absence of perception, there is no release from the state of an offense; this is not release through perception. The meaning is an offense committed unconsciously.

ပါပါဇာနပဉှော ဆဋ္ဌော.

The sixth is the Question on Knowing What is Wrong.

ဧတသ္မိဉ္စ မဟာရာဇ ပဉှေ’တိ ဧတသ္မိံ တယာ ပုစ္ဆိတပဉှေ.

“And in this question, great king” means in this question asked by you.

ဧကော အထော သာဝသေသော’တိ’တထာဂတဿ ခေါ အာနဒဧဝံ ဟောတီ’တိအာဒိဝစနဿ ဧကော အထော နရာမိသပရိဟရဏသင်္ခါတအထေန အဝသေသေန သာဝသေသော.

“One meaning is with a remainder”: The one meaning of the statement beginning, “Indeed, Ānanda, it does not occur to the Tathāgata…” is “with a remainder” because of the remaining meaning designated as “the avoidance of human flesh”.

ဂဏပရိဟရဏပဉှော သတ္တမော.

The seventh is the Question on Avoiding a Following.

ကတေန အာဒါနေန ဝါတိ ကတေန ဒေါသေန ဝါ.

“Or by which acquisition” means or by which fault.

အဘေဇ္ဇပရိသပဉှော အဋ္ဌမော.

The eighth is the Question on the Indivisible Assembly.

အဋ္ဌပဉှဝန္တော ဒုတိယဝဂ္ဂေါ.

The Second Chapter, containing eight questions.

သေဋ္ဌော ယမော’တိ

“The best is restraint.”

‘ယံ ဒေဟသာဓနာပေက္ခံ နိစ္စကမ္မမယံ ယမောအာဂန္တုကသာဓနံ ကမ္မမနိစ္စံနိယမောဘဝေ’;

“That which depends on the body for its accomplishment and consists of constant action is restraint (yama); action accomplished by external means, which is occasional, is observance (niyama).”

အဟိံသာ သစ္စမာဓေယျံ ဗြဟ္မစာရိ အပရိဂ္ဂဟောနိစ္စံ သရီရေ သာဓျတ္တာ ယမော နာမာတိ ဝုစ္စရေ’တိ;

“Non-violence, truthfulness, non-stealing, celibacy, non-possession—since they are to be constantly accomplished within the body, they are called restraints (yamas).”

ဧဝံ ဝုတ္တော သေဋ္ဌော ယမော.

Thus is spoken of the best restraint.

အဂ္ဂေါ နိယမော’တိ

“The highest is observance.”

သန္တောသ မောန-သဇ္ဈာယာ ကိစ္ဆာပရော စ ဘာဝနာ,သယမ္ပာကဝနဝါသာ နိယမာနိ စ သာဓယတော’တိ;

“Contentment, silence, study, devotion to austerity, and meditation; dwelling in the forest with self-cooked food: these are the observances for one who accomplishes them.”

ဧဝံ ဝုတ္တော အဂ္ဂေါ နိယမော.

Thus is spoken of the highest observance.

တထ အဟိံသာ’တိ ဣမိနာ ကရုဏာ ဝုတ္တာ. သစ္စန္တိ ဝစီသစ္စဉာဏသစ္စပရမထသစ္စာနိ. အာဓေယျန္တိ အာဓေယျဝစနတာ ဗြဟ္မစာရီတိ မေထုနဝိရတိ. အပရိဂ္ဂဟောတိ မမ ဣဒန္တိ ပရိဂ္ဂဟိတတဏှာရဟိတဘာဝေါ ဝုတ္တော သန္တောသမောနသဇ္ဈာယာ’တိ ဒွါဒသဝိဓသန္တောသာ ပါပပ္ပဝါဟာ န ဗုဒ္ဓဝစန သဇ္ဈာယာ. ကိစ္ဆာပရောတိ ဣမိနာ ဓူတင်္ဂပရိဟရဏံ ဘာဝနာ’တိ ပရိကမ္မ ဘာဝနာဒယော တိဿော ဘာဝနာ. သယမ္ပာကဝနေ ဝါသာ’တိ ဧထ ဣမသ္မိံ သယမ္ပာကေဝနေ ဗုဒ္ဓသာသနေ သယမ္ပာကဝိရတိ ဂဟေတဗ္ဗာ. အာဒိအာကာရေနစာတိ.

Thus, by 'non-violence' is meant compassion. By 'truth' are meant verbal truth, the truth of knowledge, and ultimate truth. By 'steadfastness' is meant steadfastness of speech. By 'celibacy' is meant abstention from sexual intercourse. By 'non-possession' is meant the state of being without the craving that grasps, 'this is mine.' Regarding 'contentment, silence, and study': contentment refers to the twelve kinds of contentment; silence, the abandonment of evil outflows; and study is not the recitation of the Buddha's words. By 'devotion to austerity' is meant the practice of the ascetic observances. By 'meditation' are meant the three kinds of meditation, beginning with preliminary meditation. Regarding 'dwelling in the forest with self-cooked food': here in the Buddha's teaching, abstention from self-cooking should be understood. And so on in this manner.

စာရော’တိ သေခိယ ဝဂ္ဂါနုရူပေနဂါမဝိဟာရေသု စာရော.

'Conduct' means conduct in villages and monasteries in accordance with the section on training.

ဝိဟာရော’တိ သမဏသာရုပ္ပေရိယာပထဝိဟာရော စေဝ ဒိဗ္ဗဗြဟ္မအရိယဝသေန တိဝိဓဓမ္မဝိဟာရော စ.

'Abiding' means abiding in the postures suitable for an ascetic, and also the threefold abiding in the Dhamma, namely, the divine, brahma, and noble.

သယံမော’တိ ဣဒြိယသံယမော.

'Self-restraint' means restraint of the senses.

သံဝရော’တိ ပါတိမောက္ခသံဝရော.

'Restraint' means the Pātimokkha restraint.

ခန္တီ’တိ အဓိဝါသနခန္တိ ဉာဏခန္တိ.

'Patience' means the patience of forbearance and the patience of knowledge.

သိက္ခာပဒါနံ ဥဒ္ဒေသော’တိ သိက္ခာပဒါနံ ပါဠိ.

'Recitation of the training rules' means the Pāli text of the training rules.

ဥဂ္ဂဟပရိပုစ္ဆာ’တိ သိက္ခာပဒါနံ အဋ္ဌကထာ ဥဂ္ဂဟဏံ

'Learning and questioning' means the learning of the commentary on the training rules.

ကာသာဝဓာရဏံ ဘဏ္ဍုဘာဝေါ’တိ ဣမိနာ ဒွိလိင်္ဂသရူပံ ဒဿေတိ

'The wearing of the ochre robe and the state of being shaven': by this is shown the nature of the two marks.

ဘဏ္ဍုဘာဝေါ ဒွင်္ဂုလကေသောဝါ နဝမုဏ္ဍော ဝါ’တိ အဓိပ္ပာယော ဘဝတိ ဟိ.

The state of being shaven means having hair two finger-breadths long or being newly shaven; this indeed is the meaning.

‘‘ယမော စ နိယမော စေဝ စာရော စဝိဟာရော တထာ,သံယမော သံဝရော စေဝ ခန္တီ စ သောရစ္စမ္ပိ စ;

‘Restraint and observance, conduct and abiding likewise, self-control and restraint, and patience and gentleness;

ဧကန္တစရိယာ စေဝ ဧကတ္တာဘိရတာ’ပိ စ,ပဋိသလ္လာနသေဝနံ ဟိရိဩတပ္ပမေဝ စ;

‘Solitary living and delighting in solitude, cultivating seclusion, and modesty and conscientiousness;

အပ္ပမာဒေါ စ ဝီရိယံ ဥဒ္ဒေသပရိပုစ္ဆာ တထာ,သီလာဒျဘိရတိ စေဝ နိရာလယသဘာဝတော;

‘Diligence and energy, recitation and questioning likewise, and delight in virtue and so on, from a nature free from attachment;

သိက္ခာပဒါဘိပူရဏမိတိ ဝီသပ္ပဘေဒေန,သမဏကရဏာ ဓမ္မာ နာဂသေနေန ဒေသိတာ;

‘The fulfillment of the training rules—thus in twenty divisions, the qualities that make an ascetic were taught by Nāgasena;

ကာသာဝဓာရဏဉ္စေဝ ဘဏ္ဍုဘာဝေါ တထာ ဣတိ,ဒုဝေ သမဏလိင်္ဂါ’စ နာဂသေနေနဒေသိတာ’တိ;

‘And the wearing of the ochre robe and likewise the state of being shaven—these two marks of an ascetic were also taught by Nāgasena.’

သာမညံ ဥပဂတော’တိ ဝီသတိဓမ္မဒွိလိင်္ဂေဟိ သဒိသဘာဝင်္ဂတော.

'Having attained asceticism' means having attained a state of similarity with the twenty qualities and two marks.

သော သာမညန္တိ သော သမဏဘာဝေါ. အဂ္ဂပရိသန္တိ ဘိက္ခုပရိသသင်္ခါတံ အဂ္ဂပရိသံ.

'That asceticism' means that state of being an ascetic. 'The foremost assembly' means the foremost assembly, known as the assembly of bhikkhus.

သော မေ အာဂမော’တိ ဝီသတိဓမ္မဒွိလိင်္ဂါနံ မယှံ သတ္တာနေ သော အာဂမော နထိ.

'That is not my tradition' means: for me, there is no such tradition of the twenty qualities and two marks in my being.

ပုထုဇ္ဇနပဉှော ပဌမော.

The First Question: On the Worldling.

ယေ တေ ဘဗ္ဗာ’တိ ယေ တေ သတ္တာ ဘဝျာ ယုတ္တာ

'Those who are capable' means those beings who are capable and fit.

မုခလောဟိတပဂ္ဃရဏပဉှော ဒုတိယော.

The Second Question: On Blood Dripping from the Mouth.

တပ္ပဋိဘာဂန္တိ တေန ဝထဂုယှေန သဒိသံ.

'Comparable to that' means similar to that hidden thing.

အနုသာသနိယံ အနုဝါသေတီတိ ဥပရိဘာဂေ ပဿာဝမဂ္ဂေ ဝထိကမ္မံဝုတ္တံ အာယုဗ္ဗေဒေ

'He administers an oil enema in the place of instruction' refers to the enema treatment administered in the upper part, in the urinary passage, as stated in Ayurveda.

‘ဝမနံ ရေစနံ နသျံ နိရူဟ အနုဝါသနံဉေယျံ ပဉ္စဝိဓံ ကမ္မံ ဝိဓာနံ တဿ ဝုစ္စတေ’တိ;

‘Vomiting, purging, nasal medication, decoction enema, and oil enema—these five kinds of procedures should be known; their method is now told.’

နိရူဟအနုဝါသနဝသေန ဟိ ဒုဝိဓံ ဝထိကမ္မံ.

Indeed, enema treatment is of two kinds: decoction enema and oil enema.

တထ နိရူဟဝထိကမ္မံ အဓောဘာဂေ ဝစ္စမဂ္ဂေ ကာတဗ္ဗံ. အနုဝါသနဝထိကမ္မံ ဥပရိဘာဂေ ပဿာဝမဂ္ဂေ ကာတဗ္ဗံ. ဝထိကမ္မံ ဥတ္တရဝထိကမ္မမ္ပိ ဣဒံ နာမဒွယံ တေသံယေဝ နာမန္တိ. တဿ ဋီကာ?

Thus, the decoction enema treatment should be administered in the lower part, in the fecal passage. The oil enema treatment should be administered in the upper part, in the urinary passage. 'Enema treatment' and 'upper enema treatment' are two names for this very procedure. What is its subcommentary?

‘‘သမ္ဗာဓဿေဝ သာမန္တာ တထ ကမ္မံ ဒုဝင်္ဂုလံ,ဝါရိတံ ဝထိကမ္မမ္ပိ သမ္ဗာဓေယေဝ သတ္ထုနာ’’;

‘In the surrounding area of the restricted place, the procedure is likewise two finger-breadths; the enema treatment in that very restricted place has also been forbidden by the Teacher.’

ဝထိကမ္မန္တိ တေလဘေသဇ္ဇာနံ ဝိဇ္ဈနဝသေနကတ္တဗ္ဗံ ဝထိကမ္မန္တိ ဝိနယဋီကာ.

'Enema treatment' means the enema treatment to be administered by means of injecting oil and medicine, according to the Vinaya subcommentary.

ဂုယှပ္ပကာသနပဉှော တတိယော.

The Third Question: On Revealing the Concealed.

အသာရမ္ဘေနာတိ နိဒ္ဒေါသေန.

'Without conflict' means without fault.

စတုသစ္စာဟိသမယော’တိ စတုန္နံ အရိယသစ္စာနံ ဉာဏေန အဘိသမယော.

'Realization of the four truths' means the direct understanding of the four noble truths through knowledge.

ပုရိသတ္တနန္တိ ပုရိသတ္တံ, သောယေဝ ဝါ ပါဌော.

"Manhood" means "manhood," or that itself is the reading.

အညံ ကယိရမာနံ အညေန သမ္ဘဝတီတိ အညံ လောကုတ္တရဖလံ အာရဗ္ဘ ဝိပဿနာ ကမ္မံ တေန ကယိရမာနံ အညေန လောကိယဖလေန သမ္ဘဝတိ, လောကိယဖလံ ဒေတီတိ အဓိပ္ပာယော. သဘာဝမ္ပီ’တိ သဘာဝေန ဝစနေန.

"When one thing is being done, another arises": Thus, the action of insight meditation, being performed with respect to the supramundane fruit, results in another, a mundane fruit; the meaning is that it yields a mundane fruit. "By its nature also" means by its natural expression.

ယော အက္ကောသန္တော’တိ ယော ပရံ အက္ကောသန္တော.

"He who insults" means "one who insults another."

ကိရိယာယေဝ ကတာ’တိ ဒေါသဝန္တဿ ပုဂ္ဂလဿ ကိရိယာယယေဝ ကရဏေနယေဝ မောဃပုရိသဝစနကတာ’တိ.

"Done by mere action indeed": This refers to a person with faults, whose speech is that of a worthless man, made by the mere performance of the action.

သဝဏေန…ပေ… ဇိဂုစ္ဆတီတိ ဘဂဝတော ဘဂဝန္တဿ သဝဏေန သာသနသဝဏေန.

"By hearing... and so on... he is disgusted" means "by hearing the Blessed One, by hearing his teaching."

ဩတ္တပ္ပတီ’တိ ဇိဂုစ္ဆတိ.

"He fears wrongdoing" means "he is disgusted by evil."

ဘိယျောဒဿနေနာတိ ဘဂဝတော ဒဿနေန ဩတ္တပ္ပတိ ဇိဂုစ္ဆတိ.

"By seeing more" means "by seeing the Blessed One, one fears wrongdoing and is disgusted by evil."

မောဃပုရိသဝစနပဉှော စတုထော.

The Fourth Question on the Speech of a Worthless Man.

‘‘အစေတနံ ဗြာဟ္မဏ အဿုဏန္တံဇာနံ အဇာနန္တမိမံ ပလာသံ,အာရဒ္ဓဝီရိယော ဓုဝမပ္ပမတ္တောသုခသေယျံ ပုစ္ဆသိ ကိဿဟေတု’’တိ;

‘O Brahmin, why do you ask this leaf—insentient, unhearing, and unknowing—about one who sleeps pleasantly, one who is energetic, steadfast, and heedful?’

ဣဒံ စတုက္ကနိပါတ္ဉာဂတံ ပလာသဇာတကံ သဓာယ ဝုတ္တံ.

This was said with reference to the Palāsa Jātaka, which is found in the Book of Fours.

ဣတိ ဖဒန ရုက္ခေ’ပိ တာဝဒေ’တိ မိလိဒေ အာဂတံ. ဇာတကေ ပန

Thus, the phrase 'even in the phadana tree...' is found in the Milinda. But in the Jātaka:

‘‘ဣတိ ဖဒနရုက္ခေပိ ဒေဝတာ အဇ္ဈဘာသတ,မယှမ္ပိ ဝစနံ အထိ ဘာရဒွါဇ သုဏောဟိ မေ’’တိ;

‘Thus a deity spoke, even from the phadana tree: “I too have something to say, Bhāradvāja, listen to me!”’

အာဂတံ ဣဒဉ္စ တေရသနိပါတေ အာဂတံ ဖဒနဇာတကံ သဓာယ ဝုတ္တံ.

And this, found in the Book of Thirteens, was said with reference to the Phadana Jātaka.

ရုက္ခာစေတနပဉှော ပဉ္စမော.

The Fifth Question on the Insentience of Trees.

နဝန္နံ မဟာရာဇ အနုပုဗ္ဗဝိဟာရသမာပတ္တီနန္တိ အဋ္ဌရူပါဝစရသမာပတ္တိဧကနိရောဓသမာပတ္တိဝသေန နဝန္နံ အနုပုဗ္ဗဝိဟာရသမာပတ္တီနံ. နိဗ္ဗာနသုတ္တကထာယမ္ပန ဖလသမာပတ္တိသမတ္တာယ ပရိနိဗ္ဗာနသမတ္တာယ တေသံ ဒွိန္နံ ဒါယကာနံ အနုဿရဏေ သမတ္တာယာတိ တီဟိ ကာရဏေဟိဒွေ ပိဏ္ဍပါတာ သမဖလာ ဝုတ္တာ.

O great king, regarding the nine successive dwelling attainments: by way of the eight form-sphere attainments and the one attainment of cessation, there are nine successive dwelling attainments. Furthermore, in the commentary on the Nibbāna Sutta, it is said that the two alms-offerings were of equal fruit for three reasons: because of the equality of the attainment of fruition, the equality of the final Nibbāna, and the equality in the recollection of those two donors.

ဒွိပိဏ္ဍပါတသမဖလပဉှော ဆဋ္ဌော.

The Sixth Question on the Equal Fruit of the Two Alms-Offerings.

ပူဇေထ နံ ပူဇနီယဿ ဓာတုံ ဧဝံ ကိရ ဘော သဂ္ဂမိတော ဂမိဿထာတိ ဣဒံအနေကဝဏ္ဏဝိမာနေ ဝုတ္တံ.

‘Worship it, the relic of the one worthy of worship; thus, indeed, sirs, you will go from here to heaven.’ This was said in the Anekavaṇṇa-vimāna.

ဗုဒ္ဓပူဇာပဉှော သတ္တမော.

The Seventh Question on the Worship of the Buddha.

အနိမိတ္တကတသဒိသာ’တိ အသလ္လက္ခနကတသဒိသာ.

"Like that which is made signless" means "like that which is made without characteristic marks."

အပါသနပပဋိကပဉှော အဋ္ဌမော.

The Eighth Question on the Rejection of Requisites.

ခီဏာသဝပဉှော နဝမော.

The Ninth Question on the One Whose Taints Are Destroyed.

ဥဗ္ဗိလာဝိတပဉှော ဒသမော.

The Tenth Question on Elation.

မာမကော’တိ မမ သန္တကော မမ သာဝကော.

"Mine" means "belonging to me," "my disciple."

ကာရဏာ’တိ ပီဠနာ.

"Cause" means "affliction."

သန္နတိဝိကောပနန္တိ နာမရူပသန္တတိဝိနာသနံ ဓမ္မော ဟိ မဟာရာဇအဟိံသာလက္ခဏော’တိ သကလော ဟိ သဘာဝဝစနဓမ္မော အဟိံသာဝစနလက္ခဏော. ဥဒ္ဓတံ မဟာရာဇ စိတ္တံ နိဂ္ဂဟေတဗ္ဗန္တိ ယောဂါဝစရေဟိ ဥဒ္ဓတံ စိတ္တံ ပဿဒ္ဓိသမာဓိဥပေက္ခာသမ္ဗောဇ္ဈင်္ဂေဟိ နိဂ္ဂဟေတဗ္ဗံ ပဂ္ဂဟေတဗ္ဗန္တီ ပဂ္ဂဟဒဏ္ဍသဒိသေဟိ ဓမ္မဝိစယဝီရိယပီတိသမ္ဗောဇ္ဈင်္ဂေဟိ ပဂ္ဂဟေတဗ္ဗံ. သတိ ပန သဗ္ဗထ လီနုဒ္ဓစ္စေသုဣစ္ဆိတဗ္ဗာ? ‘‘သတိံ ခဝါဟံ ဘိက္ခဝေသဗ္ဗထိကံ ဝဒါမီ’’တိ ဝစနတော.

"Sannativikopana" means the destruction of the continuity of name-and-form. For, O great king, the Dhamma is characterized by non-violence; indeed, all Dhamma that speaks of its own nature is characterized by the expression 'non-violence'. "A restless mind, O great king, should be restrained." A restless mind should be restrained by meditators with the enlightenment factors of serenity, concentration, and equanimity, and should be roused with the enlightenment factors of investigation of Dhamma, energy, and rapture, which are like a goad. But should mindfulness be sought in all cases of sluggishness and restlessness? Because of the saying: "Monks, I declare mindfulness to be useful in all circumstances."

သယင်္ကတေနသောဃာတီယတီတိ သော စောရော အတ္တနာ ကတေန ဒုစ္စရိတကမ္မေနကတ္တုဘုတေန ပရိဃာတီယတိ.

"By his own deed he is slain": that thief is utterly slain by the evil action done by himself, which has become the agent.

အပိ စ ဓမ္မာနုသထိ အနုသာသီယတီတိ ဧကံသေန ဘဂဝတော အနုသိဋ္ဌိ ပဏ္ဍိတဇနေ အပရာဓိကမနုဿေ အနုသာသယတိ ဓမ္မေန အနုဝဒါပေတိ.’ နိဂ္ဂဟေ နိဂ္ဂဟာရဟန္တိဝစနတော ဝဒတော ဘဂဝတော ဒေါသော နထိတိ အဓိပ္ပာယော’နိဂ္ဂဟေ နိဂ္ဂဟာရဟန္တိ’ ဣဒဉ္စ ဓမ္မေန နိဂဟနံ သဓာယ ဝုတ္တံ, န ပီဠနကမ္မံ သဓာယ ဝုတ္တန္တိ ဣဒံ ထေရေန ဝတ္တဗ္ဗံ ကသ္မာ နဝုတ္တန္တိ စေ ရညော ရုစိယာ အနနုကူလတ္တာ. ထေရော ဟိ ယထာ ရာဇာ ကင်္ခံ ဝိနယိဝါ ဓမ္မသဘာဝံ ဇာနာတိ တထာ ပဉှံ ဗျာကရောတီတိ. ဘဂဝတာ သင်္ခေပဝိထာရဒေသိတနယေန တထာ တထာ ဟိ ပဉှံ ပကာသေတိ. ဧသ ယထာ ယထာဿ သဒ္ဓမ္မတေဇဝိဟတဝိလယနခဏေန မိလိဒရာဇဟဒယေ ဝိမတိ ပယာတီတိ.

"And further, the instruction in the Dhamma is taught": this is definitively the Blessed One's instruction. It instructs wise people and wrongdoers; through the Dhamma, it causes them to be admonished. From the saying, "In reproof, one is worthy of reproof," the meaning is that there is no fault in the Blessed One who speaks. And this "In reproof, one is worthy of reproof" is said with reference to restraint through the Dhamma, not with reference to oppressive action. If it is asked, "Why was this not stated by the Elder?"—it is because it was not in accordance with the king’s inclination. For the Elder explains the question in such a way that the king, having dispelled his doubt, understands the true nature of the Dhamma. For he clarifies the question in various ways, according to the method of teaching in brief and in detail taught by the Blessed One. Thus, as the doubt in King Milinda's heart departs, struck down and dissolved at that moment by the radiance of the true Dhamma.

နိဂ္ဂဟပဉှော ဧကာဒသမော.

The Eleventh Question on Reproof.

ပဏာမေသီတိ ပဗ္ဗာဇေသိ.

"He sent away" means "he ordained."

အပ္ပတိဝတ္တိတော’တိ အပ္ပဟီဏော.

"Not rolled back" means "not abandoned."

နိစ္ဆုဟတီတိ နီဟရတိ.

'He pulls out' means he extracts.

ထလံ ဥဿာဒေတီ’တိ ထလဋ္ဌာနေ ရာသိံ ကရောတိ.

'He makes a heap on dry land' means he makes a heap in a dry place.

ပရိလီယတီ’တိ ပဋိလီယိတုံ အရဟတိ

'It shrinks back' means it is fit to recoil.

ပဏာမီယတီ’တိ ပဏမေတုံ ဝါ ပဗ္ဗာဇေတုံ ဝါ အရဟတိ.

'He is dismissed' means he is fit to be dismissed or to be banished.

ပဏာမနပဉှော ဒွါဒသမော.

The Twelfth Question on Dismissal.

ဒွါဒသပဉှဝန္တတတိယဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The commentary on the third chapter, containing twelve questions, is complete.

ကမ္မာဓိဂ္ဂဟိတဿာတိ အဘိဘဝနီယမာနဿ.

'Of one overcome by kamma' means of one being overwhelmed.

မောဂ္ဂလ္လာန နိဗ္ဗာနပဉှော ပဌမော.

The First Question by Moggallāna on Nibbāna.

အထရသော’တိ ဖလံ ကထိတံ.

'Then, the taste' means the fruit is spoken of.

ဓမ္မရသော’တိ ဟေတု.

'The taste of the Dhamma' means the cause.

ဝိမုတ္တိရသော’တိ နိဗ္ဗာနံ.

'The taste of release' means Nibbāna.

အညံ အာရာဓေတီတိ သမတ္တကာရီ ပရိပုဏ္ဏကာရီ အညံ အရဟတ္တဖလံ အာရာဓေတိ, အတ္တနော သန္တာနေ နိပ္ဖာဒေတိ.

'He accomplishes the other' means: being one who acts completely, one who acts perfectly, he accomplishes the other, the fruit of Arahantship; he brings it to completion in his own continuum.

သဝရပုရံ အနုဂတ’န္တိ မနုဿဇာနပဒပုရံ အနုပ္ပတ္တံ.

'Having gone to Savarapura' means having arrived at a town in a human district.

ပါတိမောက္ခပိဟိတပဉှော ဒုတိယော.

The Second Question on the Closing of the Pātimokkha.

ဥစ္ဆိဇ္ဇတီ’တိ ယံ ယေန ကာရဏေန ဘိက္ခုဘာဝေါ ဥစ္ဆိဇ္ဇတိ.

'Is cut off' means that by which cause the state of a bhikkhu is cut off.

ဥဘတော ပက္ခေ’တိ မာတုပိတုပက္ခသင်္ခါတေ ဥဘတောပက္ခေ.

'On both sides' means on the two sides reckoned as the mother's side and the father's side.

မနုဿန္တရေနာ’တိ မနုဿသာနတ္တေန. ဆန္နဉှိ နာနတ္တံ အတိဝိယ နာနတ္တံ ဟောတိ. ဝုတ္တဉှေတံ ဝေဒသထေ-

'By the human difference' means by the state of being human. For the diversity among the six is indeed exceedingly diverse. This has been said in the Vedic scriptures:

‘‘ဝါဇီ ဝါ မရဏလောဟာနံ ကဋ္ဌပါသာဏဝါသသံ,နာရီပုရိသဂေါယာနံ အန္တရံ ဗဟုတန္တရန္တိ’’;

“A horse, death, iron, wood, stone, and cloth; the difference between women, men, and cattle is very great.”

မုသာဝါဒတရပဉှော တတိယော.

The Third Question on the Greater Degree of False Speech.

နိမေသန္တရမ္ပတိ စက္ခုနိမ္မိသနက္ခဏမ္ပိ.

'Even for the interval of a wink' means even for the moment of an eye-blink.

ဝါဏိဇော ဟထိနာဂေါ စ သာကဋိကော နိယာမကောဟိသက္ကော ဥတ္တရသေတု ဘိက္ခု စေဝ ဗောဓိသတ္တော,ဥတ္တရသေတု ပဋိပန္နကော ပုဂ္ဂလော;

ဧတေ အနာဂတံ အဋ္ဌ ဇနာ ဝိလောကိယာ;

ဝိက္ကယာနာဂတမဂ္ဂေါ တိထံ တီရမာယုထိရံအနာဂတံ ကုလမ္ပိ စ အဋ္ဌဋ္ဌာနာ ဝိလောကိယာ’တိ;

A merchant, a great elephant, a cart driver, and a helmsman, Hisakka, Uttarasetu, a bhikkhu, and a bodhisatta—these eight beings are to be observed for the future. The future path of trade, a ford, a shore, a firm weapon, and a future family—these eight things are also to be observed.

ကုလဝိလောကနပဉှော စတုထော.

The Fourth Question on Examining Families.

ယထာဓမ္မော ကာရေတဗ္ဗောတိအာပတ္တိဓမ္မော ဝိနယေ တိဋ္ဌတိ. ယထာ တိဋ္ဌတိ, တထာ သော ဘိက္ခု သံဃေန ကာရေတဗ္ဗော, တထာ ဗောဓေတဗ္ဗော.

'He should be dealt with according to the Dhamma' means: the rule concerning the offense stands in the Vinaya. As it stands, so should that bhikkhu be dealt with by the Saṅgha, and so should he be informed.

အတ္တနိပါတနပဉှော ပဉ္စမော.

The Fifth Question on Destroying Oneself.

နေတေ မဟာရာဇ ဂုဏာ ပုဂ္ဂလဿာတိ ပုဂ္ဂလဿ ဧတေ ဂုဏာ ဧကာဒသာဒိသင်္ခါ န ဟောန္တိ. မေတ္တာ ဘာဝနာယ ဧဝ ဧတေ ဂုဏာ. မေတ္တာဝိဟာရိ ပုဂ္ဂလဿ သံဝိဇ္ဇန္တီတိ အဓိပ္ပာယော.

'These qualities, O great king, are not of a person' means: these qualities, numbered as eleven and so on, are not inherent to a person. They are qualities only through the development of loving-kindness. The meaning is that they are found in a person who dwells in loving-kindness.

ယဿာတိ ယဿ ဂုဏဿ ဟေတု.

'Of which' means: because of which quality.

အန္တရဓာနမူလန္နိတိ ပကတိသရီရဿ အန္တရဓာန-ဒိဗ္ဗဘေသဇ္ဇရုက္ခမူလံ.

'The root of disappearance' means the root of a divine medicinal tree which causes the disappearance of the natural body.

အန္တရဓာနဿာ’တိ အန္တရဓာနကရဏဿ.

'Of disappearance' means of the causing of disappearance.

ယန္တိ ယေန ဂုဏေန.

'They go' means by which quality.

မေတ္တံ သမာပန္တော’တိ အပ္ပဏာပ္ပတ္တံ မေတ္တံ သမာပန္နော.

'Entering into loving-kindness' means having attained loving-kindness that has reached absorption.

မေတ္တာဘာဝနာ ဟိတာနမ္ပိ အဟိတာနမ္ပီတိ ဟိတရဟိတာနမ္ပိ သတ္တေသု ဖရဏကမေတ္တာဘာဝနာ သဗ္ဗကုသလဂုဏာဝဟာ သဗ္ဗနိရဝဇ္ဇဂုဏာနိသံသာ’ဝ ဟောတိ.

'The cultivation of loving-kindness, even towards the helpful and the unhelpful' means the pervading cultivation of loving-kindness towards beings, whether helpful or unhelpful, which brings all wholesome qualities and indeed has the benefits of all blameless qualities.

သဗ္ဗေသန္တိ သဗ္ဗေသု ဝိညာဏဗဒ္ဓေသု သတ္တေသု မဟာနိသံသာ မေတ္တာဘာဝနာ သမဖရဏဝသေန ပဏ္ဍိတေဟိ သံဝိဟဇိတဗ္ဗာ.

'In all' means in all beings bound by consciousness. The cultivation of loving-kindness, which is of great benefit, should be developed by the wise by means of equal pervasion.

သုဝဏ္ဏသာမမေတ္တာဝိဟာရပဉှော ဆဋ္ဌော.

The Sixth Question Concerning the Dwelling in Loving-Kindness of Suvaṇṇasāma.

နဋ္ဌာယိကော’တိ နဋ္ဌဓနော.

'Naṭṭhāyiko' means one whose wealth is lost.

ယဒါ ဒေဝဒတ္တော သိဂါလော အဟောသိ ခတ္တိယဓမ္မော, သော ယာဝတာ ဇမ္ဗုဒီပေ ပဒေသရာဇာနော တေ သဗ္ဗေ အနုယုတ္တေ အကာသိ. တဒါ ဗောဓိသတ္တော ဝိဓုရော နာမ ပဏ္ဍိတော အဟောသီတိ ဣဒံ ဒုကနိပါတေ သဗ္ဗဒါဌဇာတကံ သဓာယ ဝုတ္တံ.

When Devadatta was a jackal named Khattiyadhamma, he made all the regional kings in Jambudīpa subservient. At that time, the Bodhisatta was a wise man named Vidhura—this was said with reference to the Sabbadāṭha Jātaka in the Dukanipāta.

ယထာ ပဏိဟိတန္တိ ယထာ ဣစ္ဆိတံ, ယထာ ဌပိတံ ဝါ.

'As intended' means as wished or as established.

ဗောဓိသတ္တာဓိကသမပဉှော သတ္တမော.

The Seventh Question Concerning Superiority or Equality to the Bodhisatta.

သပက္ခော’တိ သပရိဝါရော.

'With a faction' means with a following.

မိတ္တသမ. နော’တိ အတ္တနာ သဟဇာတ-သဟဇနာဓိကေဟိ မိတ္တေဟိ သမန္နာဂတော.

'Endowed with friends' means endowed with friends who are born together with oneself, of the same birth, or superior.

အာယူဟကော’တိ ဓနပုညာနံ အာယူဟကော.

'An accumulator' means one who accumulates wealth and merit.

သင်္ဂါဟကော’တိ စတုဟိ ဒါနာဒိသင်္ဂဟဝထူဟိ စတုဟိ ဇနသင်္ဂါဟကေဟိ သင်္ဂါဟကော.

'A gatherer' means one who gathers people by means of the four bases of sympathy, which begin with generosity.

သခိလော’တိ မဓုကဝစနော ဟဒယင်္ဂမကဏ္ဏသုခမဋ္ဌဝစနော.

'Gentle' means one of sweet speech, whose words are pleasing to the heart, agreeable to the ear, and polished.

ဟိတေသီ ဥပနိဿိတာနန္တိ သတ္တာန နိဿာယ ဝသန္တာနံ ပုဂ္ဂလာနံ ဓနယသပညာသင်္ခါတဟိတဂဝေသနသီလော.

'Seeking the welfare of dependents' means one who has the habit of seeking the welfare—consisting of wealth, fame, and wisdom—for beings and individuals who live in dependence upon him.

ဓနဝါ’တိ ထာဝရဇင်္ဂမသံဟာရိမအင်္ဂသမအနုဂါမိဓနသင်္တေဟိ ပဉ္စဓနေဟိ ဓနဝါ.

'Wealthy' means possessing the five kinds of wealth: stable, movable, inheritable, personal, and wealth that follows one.

အမရာဒေဝိနိမန္တနပဉှော အဋ္ဌမော.

The Eighth Question on the Invitation of Amarādevī.

ဩပတန္တီတိ ဥပဂစ္ဆန္တိ.

'Opatanti' means they approach.

အရဟန္တသဘာယနပဉှော နဝမော.

The Ninth Question on the Assembly of Arahants.

ဩကဿာ’တိ အာကဍ္ဎိဝါ ပါဂုပမေယျကဿ. (?)

'Okassa' means having pulled or dragged away.

သကျောပမာဟရဏပဉှော ဒသမော.

The Tenth Question on the Simile of the Sakyans.

ဒသပဉှပဋိမဏ္ဍိတစတုထဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The commentary on the fourth chapter, adorned with ten questions, is complete.

ဒွေ အထဝသေ’တိ ဒွေ အာနိသံသေ.

'Two advantages' means two benefits.

ဗျတ္တသင်္ကေတာ’တိ ပါကဋသင်္ကေတာ သုလဘဒဿနံ ဒဿနကာမာနန္တိ သီလဝန္တာနံ ဒဿနကာမာနံ ဥပါသကောပါသိကာနံ သုလဘဒဿနံ သုခေန လဘိတဗ္ဗံ သီလဝန္တဒဿနံ ဘဝိဿတိ.

'Byattasaṅketā' means clear signs. 'Sulabhadassanaṃ dassanakāmānaṃ' means that for virtuous laymen and laywomen who desire to see the virtuous, the sight of them will be easy to obtain.

အနိကေတပဉှော ပဌမော.

The First Question on the Homeless One.

ဝန္တဿ…ပေ… အာတုရဿာ’တိ ဝန္တဿ ဝေဇ္ဇေန ဝမာပေတဗ္ဗဿ.

'Of one who has vomited... of one who is sick' means of one who has vomited, or of a sick person who should be made to vomit by a physician.

ဝိရိတ္တဿ အဓောဝိရစိတဿ.

'Virittassa' means of one who has been purged downwards.

အနုဝါသိတဿ ပဿာဝမဂ္ဂကတ္တဗ္ဗဿအနုဝါသကမ္မဿ, အာတုရဿ ဂိလာနပုဂ္ဂလဿ.

'Anuvāsitassa' means of one for whom the procedure of an enema, to be administered through the urinary tract, should be performed; or of a sick person, a diseased individual.

ဥဒရသံယတပဉှော ဒုတိယော.

The Second Question on Restraint of the Stomach.

ဗာဟိရာနံ အာဂမာနန္တိ’တိ ပိဋကတ္တယတော ဗာဟိရာနံ.

'Of external scriptures' means external to the three Piṭakas.

အနုတ္တရဘီသက္ကပဉှော တတိယော.

The Third Question on the Unsurpassed Physician.

မဂ္ဂိယန္တိ ဂဝေသိတဗ္ဗံ.

'Maggiyam' means it should be sought.

တဿပကတန္တိ တေနအပရစက္ကဝတ္တိနာ ပကတံ.

'Tassapakataṃ' means done by that other wheel-turning monarch.

ယောနိယာ ဇနယိဝါ’တိ အတ္တနော ပဿာစမဂ္ဂဒွါရေန ဇနေဝါ.

'Having given birth through the womb' means having given birth through one's own urinary passage.

အနုပ္ပန္နမဂ္ဂုပ္ပာဒနပဉှော စတုထော.

The Fourth Question on Producing the Path That Has Not Arisen.

ဝါဇပေယျန္တိ သပ္ပိအာဒိဝထုသင်္ခါတံ ဝါဇံ ပိဝန္တိ ဧထာတိ ဝါဇပေယျော, တံ ရာဂဝသေန ဝိသညိနာ’တိ ရာဂဗလေန ပကတိသ္ဉာရဟိတေန လောမသကဿပဗောဓိသတ္တေန.

'Vājapeyya' means they drink vāja, which is reckoned as ghee and other substances, thus it is vājapeyya. 'That by means of lust, by one who is unconscious' means by the power of lust, by the Bodhisatta Lomasakassapa who was devoid of normal consciousness.

ရတ္တော ရာဂဝသေနာ’တိ ပုတ္တာဒိသု ရတ္တော ပုတ္တာဒီနံ မင်္ဂလထာယ ရာဂဗလေန ပါဏံ ဟန္တိ. ဘဝတီ ဟ-

'Attached by means of lust' means one who, attached to sons and others, kills a living being by the power of lust for the welfare of those sons and others. For it is said:

‘‘ရတ္တော ဒုဋ္ဌော စ မူဠှော စ မာနီ လုဒ္ဓေါ တထာ’လသော,ရာဇာ စ ဃာတကာ အဋ္ဌ နာဂသေနေန ဒေသိတာ;

’’

The lustful, the hateful, the deluded, the conceited, the greedy, and the lazy, the king, and the executioner—these eight were taught by Nāgasena.

ဩနမေယျာ’တိ ပါဏံ ဃာတေယျ.

'Onameyya' means one would kill a living being.

သသမုဒ္ဒပရိယာယန္တိ သသမုဒ္ဒပရိက္ခေပံ.

'Sasamuddapariyāyaṃ' means encompassed by the ocean.

လောမသကဿပပဉှော ပဉ္စမော.

The Fifth Question of Lomasakassapa.

ဇောတိပါလဆဒ္ဒန္တပဉှော ဆဋ္ဌော.

The Sixth Question of Jotipāla and Chaddanta.

ကဿပဗုဒ္ဓကုဋိကာဩဝဿနပဉှော သတ္တမော.

The Seventh Question on the Raining Upon Kassapa Buddha's Hut.

ဗြာဟ္မဏရာဇပဉှော အဋ္ဌမော.

The Eighth Question of the Brāhmaṇa King.

ဂါထာဘိဂီတပဉှော နဝမော.

The Ninth Question on the Gāthābhigīta.

နောဓမ္မဒေသနစိတ္တနမနပဉှော ဒသမော.

The Tenth Question on a Mind Not Inclined to Teach the Dhamma.

ဒသပဉှပဋိမဏ္ဍိတပဉ္စမဝဂ္ဂဝဏ္ဏနာ.

The Commentary on the Fifth Chapter, Adorned with Ten Questions.

ဩနောဇေဝါ’တိ ဥဒကံ ပါတေဝါ

'Onojetvā' means having passed water.

နမ္ဉာစရိယောအထိပဉှော ပဌမော.

The First Question on the Teacher Nanda.

သမုပါဒိကာ’တိ သာမံ ဥဒ္ဓံပထဝိံ ပဝတ္တီ’တိ သမုပါဒိကာ. ဥဒကဿ ဥပရိ သမဂမနံ နိဗ္ဗတ္တီတိ အထော.

'Samupādikā' means that which moves upwards on the earth by itself, thus it is samupādikā. Furthermore, the meaning is the arising of a coming together above the water.

ဒွိဗုဒ္ဓေါပ္ပဇ္ဇနပဉှော ဒုတိယော.

The Second Question on the Arising of Two Buddhas.

မာရဗလနိသူဒနေ ဗုဒ္ဓေ’တိ မာရဗလနိမ္မဒ္ဒနသမထေ ဗုဒ္ဓေ.

'In the Buddha who is the destroyer of Māra's army' means in the Buddha who is capable of crushing Māra's army.

ဧကော မနောပသာဒေါ ဗုဓသရဏဂမနစိတ္တုပ္ပာဒေါ.

A single instance of mental clarity is the arising of a thought of going for refuge to the Buddha.

အဉ္ဇလိပဏာမော အဉ္ဇလိပဏမနမတ္တေန ဝဒနာကာရော

'Añjalipaṇāmo' means the manner of speaking by merely bowing with joined palms.

ဥဿဟတေ တာရယိတုန္တိ အပါယဒုက္ခဝဓဒုက္ခတော တာရယိတုံ သက္ကောတိ.

'He strives to rescue' means he is able to rescue from the suffering of the lower realms and the suffering of slaughter.

ဂေါတမီဒိန္နဝထပဉှော တတိယော.

The Third Question on the Robe Given by Gotamī.

အာရာဓကော ဟောတိ ဉာယံ ဓမ္မံ ကုသလန္တိ မဂ္ဂဖလနိဗ္ဗာနသင်္ခါတံ ဉာယံ ကုသလဓမ္မံ အာရာဓကော သမိဇ္ဈနကော ဟောတိ.

'He is one who accomplishes the right, wholesome Dhamma' means he is one who accomplishes, one who succeeds in, the right, wholesome Dhamma, which is reckoned as the path, fruit, and Nibbāna.

ပဗ္ဗဇ္ဇာနိရထပဉှော စတုထော.

The Fourth Question on the Futility of Going Forth.

ဒုက္ကရကိရိယာနိရထကပဉှော ပဉ္စမော.

The Fifth Question on the Futility of Arduous Practices.

ဣဒမေထ ကာရဏန္တိ မနုဿာနံ ဣဒံ နိဋ္ဌာဝစနံ ဧထ အရိယမဂ္ဂအပါပုရဏပဗ္ဗဇနေ ကာရဏံ ဟောတီတိ ယောဇနာ.

'Come, this is the cause': this is the concluding statement of the people. The meaning is to be construed thus: 'Come, this is the cause for the going forth that is the opening of the noble path.'

သယန္တိ သာသနဿ အတ္တနာ ဇိနသာသနဝိဗ္ဘန္တံ ပုဂ္ဂလံ ကိံ သောဓေဿတိ?

What can the Teaching do to purify a person who has, by himself, strayed from the Victor's Teaching?

နိဗ္ဗိသေသာ’တိသီလာဒိဂုဏဝိသေသရဟိတာ.

'Without distinction' means devoid of special qualities such as virtue and so forth.

အကတပုညာ’တိ ပုဗ္ဗဇိနသာသနေသု ပဗ္ဗဇ္ဇာပုညဿ အကရဏေန အကတပုညာ.

"Those who have not made merit": because they have not made the merit of going forth in the dispensations of former Conquerors, they are "those who have not made merit".

အဝေမူဠှာ ဇိနသာသနေ’တိ သီလာဒိဂုဏဝေမူဠှဘာဝံ ပါပုဏိတုံ အသမထာ.

"Not bewildered in the dispensation of the Conqueror" means they are unable to attain a state of bewilderment concerning the qualities such as virtue and so forth.

ဟီနာယဝတ္တနဒေါသပဉှော ဆဋ္ဌော.

The sixth question concerns the fault of reverting to an inferior state.

အရဟန္တကာယိကဒုက္ခဝေဒနာပဉှော သတ္တမော.

The seventh question concerns the Arahant's bodily painful feeling.

ပါရာဇိကအဇ္ဈာနပဉှော အဋ္ဌမော.

The eighth question concerns the Pārājika offense.

သံဃသမယံအနုပဝိဋ္ဌတာယာ’တိ သံဃသမယံ ပဝိဋ္ဌဘာဝေန.

"By having entered into the assembly of the Saṅgha" means by the state of having entered the assembly of the Saṅgha.

ပဗ္ဗဇိတဂိဟီဒုဿီလပဉှော နဝမော.

The ninth question concerns the immorality of renunciants and householders.

ဥဒကဇီဝပဉှော ဒသမော.

The tenth question concerns life in water.

ဒသပဉှဝန္တဆဋ္ဌဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The commentary on the sixth chapter, containing ten questions, is concluded.

မဟာရဇက္ခာ’တိ ပညာမယေ အက္ခိမှိ မဟန္တာ ရာဂါဒိရဇာ ဧတေသန္တိ မဟာရဇက္ခာ အထ ဝါ အက္ခံ ယေသံ အတ္ထိတိ အက္ခာ. မဟန္တံ ရာဂါဒိရဇံ ဧတေသန္တိ မဟာရာဇာ. မဟာရဇာ စ တေ အက္ခာ စာ တ မဟာရဇက္ခာ. မဟာရဇာ ဧ မဟာရဇက္ခာ’တိပိ ဝတ္တုံ ဝဋ္ဋတိယေဝ. ဣမသ္မိံ ပစ္ဆိမဝိကပ္ပေ အက္ခသဒ္ဒေါ နိရထော.

“Those with great defilement in the eye” means: because great defilements such as passion are in their eye of wisdom, they are “those with great defilement in the eye”. Or else: those who have an eye are “those with an eye”; because they have great defilement such as passion, they are “those with great defilement”. And since they are “those with great defilement” and they are “those with an eye”, they are “those with great defilement in the eye”. It is also fitting to say that “those with great defilement” are themselves “those with great defilement in the eye”. In this last alternative, the word “eye” is redundant.

နိပ္ပပဉ္စပဉှော ပဌမော.

The first question concerns non-proliferation.

ဝိသမကောဋ္ဌဿာ’တိ ဝိသမအန္တဿ.

"Of the uneven corner" means of the uneven end.

ဒုဗ္ဗလဂဟဏဿာ’တိ အပ္ပဒုဗ္ဗလန္တရဒေဟိဿ.

"Of weak grasping" means of one whose body has a slight weakness within.

ဂိဟီအရဟန္တပဉှော ဒုတိယော.

The second question concerns the lay arahant.

မဂ္ဂေါ ပိ တဿမဟိယာ အနညာတော’တိ မဟိယာ မဂ္ဂေါ တဿ အဒ္ဓိကဿ အရဟတော အနညာတော.

"The path on the earth is also unknown to him" means: the path on the earth is unknown to that wayfarer, the Arahant.

အရဟန္တသတိသမ္မောသပဉှော တတိယော.

The third question concerns the Arahant's loss of mindfulness.

တီဏိနထိပဉှော စတုထော.

The fourth question concerns the three non-existents.

နထိဓမ္မန္တိ အဝိဇဟနသဘာဝံ.

"A non-existent state" means the nature of non-abandonment.

အထိဓမ္မန္တိ ဝိဇဟနသဘာဝံ.

"An existent state" means the nature of abandonment.

အကမ္မဇပဉှော ပဉ္စမော.

The fifth question concerns that which is not born of kamma.

ဗီဇဇာတာနီ’တိ ဗီဇဝါသိယော.

"Things born from seeds" means born from a seed.

ကမ္မဇပဉှော ဆဋ္ဌော.

The sixth question concerns that which is born of kamma.

ယက္ခကုဏပပဉှော သတ္တမော.

The seventh question concerns the yakkha and the corpse.

အနာဂတေသုပညတ္တိသိက္ခာပဉှော နဝမော.

The ninth question concerns the training rule laid down for the future.

သူရိယတပနပဉှော ဒသမော.

The tenth question concerns the heat of the sun.

ဒသပဉှဝန္တသတ္တမဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The commentary on the seventh chapter, containing ten questions, is concluded.

ပုနဒေဝ လတာယ ဗဓိဝါ အဒါသီ’တိ ဣဒံဇာတကေ န ပါကဋံ. ရညော ပရမ္ပရာဂတဝစနံ ဂဟေဝါ ဝုတ္တံ သိယာ. အပိ စ ဗောဓိသတ္တော အတ္တနော သန္တိကံ အာဂတေ ဗဓနာ အမုဉ္စိဝါ အဇ္ဈုပေက္ခိတော ပုနဒေဝ လတာယ ဗဓိဝါ အဒါသိ ဝိယ သညာယ ဝုတ္တံ သိယာ.

“He tied them again with a creeper and gave them away”—this is not apparent in the Jātaka. It might have been said having taken a saying passed down through the king’s lineage. Moreover, it might have been said with the perception that it was as if the Bodhisatta, having released from their bonds those who came into his presence and regarded them with equanimity, tied them again with a creeper and gave them away.

ရူဠရူဠဿ ဖရုသာတိဖရုသဿ ဘီမဘီမဿ ဇူဇကဿ ဗြာဟ္မဏဿ သဝဏေ ဝတ္တမာနော.

...of the brahmin Jūjaka, who was very rough, exceedingly harsh, and very terrible, being in his hearing.

ဒါရကေဒါရကဒွယေ ဗောဓိသတ္တဿ အဒဿနံ ဂမိတေ သတိ သော ဗောဓိသတ္တော သတဓာ ဝါ သဟဿဓာ ဝါ သောကဝသေန.

When the two children had gone from the Bodhisatta's sight, that Bodhisatta, by the power of grief, a hundredfold or a thousandfold...

ဟဒယံ န ဧလိ န ဖလေသိ ဣဒံ သတ္တမံ ဒုက္ကရတော ဒုက္ကရတရံ အဟောသီတိ ယောဇနာ.

The heart did not waver, it did not break; this seventh (deed) was more difficult than the difficult—this is the connection.

ဝေဿန္တရပုတ္တဒါရဒါနပဉှော ပဌမော.

The first question concerns Vessantara's gift of his children and wife.

ဒုက္ကရကာရိပဉှော ဒုတိယော.

The second question concerns the performance of arduous practices.

လောကိယံ ဘန္တေ နာဂသေန လောကုတ္တရေန ဝိညာပိတန္တိ လောကိကံ အထဇာတံ ဝိယ…ပေ…တယာ လောကုတ္တရေန အထဇာတေန ဝိညာပိတံ.

"Venerable Nāgasena, is the worldly made known by the supramundane?" "The worldly is like that which has arisen... it is made known by you through the supramundane, through that which has arisen."

ပါပဗလပဉှော တတိယော.

The third question concerns the power of evil.

ပေတပါပုဏနကပုညပဉှော စတုထော.

The fourth question concerns merit reaching the departed.

ဒိဗ္ဗော အထော’တိ ဒိဗ္ဗသဒိသော စ ဧကန္တဒိဗ္ဗော စ အထော.

'Dibbo attho' means both that which is similar to the divine and that which is exclusively divine.

မိဒ္ဓသမာပန္နော’တိ ဘဝင်္ဂဝသေန နိဒ္ဒံ အာပန္နော.

'Middhasamāpanno' means one who has fallen asleep by way of the life-continuum.

ကပိမိဒ္ဓပရေတော’တိ ကပိနိဒ္ဒါယ သမန္နာဂတော.

'Kapimiddhapareto' means one endowed with monkey-sleep.

ယော ကာယဿ ဩနာဟော’တိ နာမကာယဿ စ ရူပကာယဿ စ ဗဓနာကာရော.

'The covering of the body' refers to the binding nature of both the mental body and the physical body.

ပတိယောနာဟော’တိ ကမ္မံ ကာတုံ အသမထတာဝသေန သမန္တတော ဗဓနာကာရော.

'Patiyonāho' is the nature of binding all around by way of the inability to perform an action.

ယော မဟာရာဇ ကပိနိဒ္ဒါပရေတော ဝေါကိဏ္ဏတာ ဇာဂရတီ’တိ ယာ ကပိနိဒ္ဒါယ ပိဠိတဿ ပုဂ္ဂလဿ နိဒ္ဒါ ဝေါကိဏ္ဏကံ ဇာဂရံ ဂတိယာ နိဒ္ဒါမိဿကဇာဂရပဝတ္တနံ.

'O great king, one overcome by monkey-sleep awakens with scatteredness.' This refers to the sleep of a person afflicted by monkey-sleep, a scattered wakefulness, a process of sleep mixed with wakefulness.

သုပိနပဉှော ပဉ္စမော.

The fifth question concerns dreams.

အကာရဏမရဏပဉှော ဆဋ္ဌော.

The sixth question concerns causeless death.

ပရိနိဗ္ဗုတပါဋိဟာရိယပဉှော သတ္တမော.

The seventh question concerns the miracles of one who is completely quenched.

ဦနသတ္တဝဿပဉှော အဋ္ဌမော.

The eighth question concerns one who is less than seven years old.

သုခဒုက္ခမိဿနိဗ္ဗာနပဟော နဝမော.

The ninth question concerns Nibbāna mixed with pleasure and pain.

သဘာဝတော နထိ’တိ ကိဉ္စိ ဩပမ္မနိဒဿနမတ္တံ သဘာဝတော သရူပတော နထိ. ဂုဏတော ပန အနုပလိတ္တော ဒွိဂုဏတော ကိဉ္စိ ဩပမ္မနိဒဿနမတ္တံ သက္ကာ တုယှံ ဥပဒဿယိတုံ ပကာသေတုံ.

'By its own nature, there is nothing'—there is nothing by its own nature, by its own form, that is more than a mere simile or illustration. But by its quality, it is unstained; by its qualities, something—a mere simile or illustration—can be shown to you, can be revealed.

ပဒုမံ ဥဒကံ နေဝ အဂဒံ သာဂရော တထာ

The lotus, water, medicine, and the ocean likewise,

ဘောဇနံ အာကာသ-မဏိရတနဝဒနံ

Food, space, a jewel-gem, and sandalwood,

သပ္ပိမဏ္ဍော ဂိရိ ဝထူ ဒသူပမာ

The finest ghee, a mountain peak—these are the ten similes.

ဧကဒွိတိစတ္တာရိ ပဉ္စကဒသကာ တီဏိ.

One, two, three, four, five, and ten.

ပုန တီဏိ ပုန တီဏိ ပဉ္စ ဂုဏာ ပဏ္ဍိတေဟိ ဝိဇာနိယာ

Again three, again three, and five qualities should be understood by the wise.

တထ ပဒုမဿ ဥဒကေ အနုပလိတ္တဘာဝေါ ဧကော ဂုဏော နိဗ္ဗာနံ အနုပ္ပဝိဋ္ဌော.

Thus, the one quality of the lotus, its being unstained in water, has entered into Nibbāna.

ဥဒကဿ သီတလတာ ပိပါသာဝိနယတာ’တိ ဒွေ ဂုဏာ.

Of water, there are two qualities: coolness and the removal of thirst.

အဂဒဿ ပဋိသရဏတာ ရောဂအန္တကရဏတာ အမတတာ’တိ တယော ဂုဏာ.

Of medicine, there are three qualities: being a refuge, making an end of disease, and being deathless.

သမုဒ္ဒဿ ကုဏပသုညတာ သဝန္တီဟိ အပူရဏတာ မဟန္တဘူတာဝါသတာ အပရိမိတဝိစိတ္တပုပ္ဖသံကုသုမိတတာ’တိစတ္တာရော ဂုဏာ ဘောဇနဿ အာယုဓာရဏတာ ဗလဝဍ္ဎနတာ ဝဏ္ဏဇနနတာ ဒရထဝူပသမနတာ ဇိဂစ္ဆာဒုဗ္ဗလျပဋိဝိနောဒနတာ’တိ ပဉ္စဂုဏာ. အာကာသဿ အဇာယနတာ အဇီရဏတာ အမီယနတာ အစဝနတာ အနုပ္ပဇ္ဇနတာ ဒုပ္ပသဟတာ အစောရဟရဏတာ အနိဿိတတာ ဝိဟဂဂမနတာ နိရာဝရဏတာ အနန္တတာ’တိ ဒသ ဂုဏာ.

Of the ocean, there are four qualities: being devoid of corpses, not being filled by rivers, being the abode of great beings, and being blossomed with limitless and varied flowers. Of food, there are five qualities: supporting life, increasing strength, producing a good complexion, calming distress, and dispelling hunger and weakness. Of space, there are ten qualities: not being born, not decaying, not perishing, not passing away, not arising, being difficult to assail, not being subject to theft, being unattached, being the path for birds, being unobstructed, and being endless.

မဏိရတနဿ ကာမဒဒတာ ဟာသကာရဏတာ ဥဇ္ဇောတထကရဏတာ’တိ တယော ဂုဏာ.

Of the jewel-gem, there are three qualities: granting desires, causing joy, and producing light.

လောဟိတစဒနဿ ဒုလ္လဘတာ အသမဂဓတာ သုဇနပ္ပသထတာတိ တယော ဂုဏာ.

Of red sandalwood, there are three qualities: rarity, an incomparable fragrance, and being praised by the virtuous.

သပ္ပိမဏ္ဍဿ ဝဏ္ဏသမ္ပန္နတာ ဂဓသမ္ပန္နတာ ရသသမ္ပန္နတာ’တိ တယော ဂုဏာ.

Of the finest ghee, there are three qualities: excellence of color, excellence of fragrance, and excellence of taste.

ဂိရိသိခရဿ အစ္စုဂ္ဂတတာ အစလတာ ဒုရဘိရောဟတာ ဗီဇာရူဟဏတာ အနုနယပဋိဃဝိပ္ပမုတ္တတာ’တီ ပဉ္စဂုဏာ နဗ္ဗာနံ အနုပ္ပဝိဋ္ဌာ’တိ.

Of a mountain peak, five qualities have entered into Nibbāna: being extremely lofty, immovable, difficult to ascend, a place where seeds do not sprout, and being free from attraction and repulsion.

နိဗ္ဗာနာနုပ္ပဝိဋ္ဌဂုဏပဉှော ဒသမော.

The tenth question concerns the qualities not found in Nibbāna.

ဧထေဝါကိရာ’တိ ဧထ ဧဝ တယာ သိက္ခိတေ နိဗ္ဗာနေ အာကိရာဟီ’တိ အဘိကရောဟိ ဝါ အယမေဝ ဝါ ပါဌော.

'Ethevākirā' means 'you should practice here in the Nibbāna learned by you,' or 'you should cultivate,' or this is the reading.

အနီတိတော’တိ အနီတိဘာဝတော နိဗ္ဗာနံ ဒဋ္ဌဗ္ဗံ. သေသေသု’ပိ ဧသေဝ နယော.

'Anītito' means Nibbāna should be seen as the state of being without affliction. The same method applies to the rest as well.

ကုဟီယတီ’တ ဝိမ္ဘယစိတ္တော ဟောတိ.

'Kuhīyatī' means one has a bewildered mind.

နိဗ္ဗာနသစ္ဆိကရဏပဉှော ဒွါဒသမော.

The twelfth question concerns the realization of Nibbāna.

ဒွါဒသပဉှဝန္တအဋ္ဌမဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The commentary on the eighth chapter, containing twelve questions, is concluded.

မေဏ္ဍကပဉှေ အဌမဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

The commentary on the eighth chapter, the Meṇḍaka Questions, is concluded.

အနုမာနပဉှော.

The question concerning inference.

ကမ္မမူလံ ဂဟေဝါနာ’တိ ပုဗ္ဗဗုဒ္ဓါနံသန္တိကေ ကတကုသလမူလံ ဂဟေဝါ.

'Having grasped the root of kamma' means having grasped the root of wholesome deeds done in the presence of former Buddhas.

တတော မုစ္စထ ဝိမုတ္တိယာ’တိ တတော တေန အာရမ္မဏကိဏနေန ဒသ သညာဘာဝနာနုယောဂေန ဝိမုတ္တိယာ သမုစ္ဆေဒဝိမုတ္တိယာ ဝဋ္ဋဒုက္ခတော မုစ္စထ.

'Then be freed by liberation' means: then, by that object as a basis, through application to the development of the ten perceptions, be freed by liberation—the liberation of cutting off—from the suffering of the round of existence.

အနိဝါယန္တီ’တိ အပ္ပဋိဝါတာ ဟုဝါ ဝါယန္တိ.

'Anivāyantī' means, being unimpeded, they proceed.

သရဏသီလန္တိ သရဏဂမနံ ဂဟေဝါ ဂဟေတဗ္ဗံ ပဉ္စသီလံ.

'Saraṇasīla' means the five precepts that should be undertaken after having gone for refuge.

ပဉ္စုဒ္ဒေသပရိယာပန္နန္တိ နိဒါနုဒ္ဒေသ-ပရာဇိကုဒ္ဒေသ-သံဃာဒိသေသုဒ္ဒေသ-အနိယတုဒ္ဒေသ သင်္ခါတံ ပဉ္စုဒ္ဒေသပရိယာပန္နံ.

'Comprised in the five recitations' means comprised in the five recitations designated as the recitation of the Nidāna, the Pārājika, the Saṅghādisesa, and the Aniyata.

ပါတိမောက္ခသံဝရသီလန္တိ သတ္တဝီသာဓိကဒွိသတပါတိမောက္ခသံဝရသီလံ.

'Pātimokkhasaṃvarasīla' means the virtue of restraint in accordance with the two hundred and twenty-seven Pātimokkha rules.

ဥပါဒါယုပါဒါယ ဝိမုတ္တာနန္တိ တဏှာဒိဋ္ဌိသင်္ခါတောပယေ ဥပါဒါယုပါဒါယ ဝိမုတ္တာနံ သောတာပန္နသကဒါဂါမိအနာဂါမီနံ

'Of those liberated by means of clinging' means: of the stream-enterers, once-returners, and non-returners, who are liberated by repeatedly contemplating the clingings designated as craving and views.

ဂေဟဇနော’တိ ဒါသကမ္မကရာဒိကော ဂေဟေ ဌိတဇနော.

'Gehajano' means a person dwelling in the house, such as a servant or worker.

တထာ ဗုဒ္ဓံ သောကနုဒံ…ပေ… ဥမ္မ ဒိသွာ သဒေဝကေ’တိ ဧထ တထာ ဧဝ ဥမ္မိံ ဒိသွာ မဟန္တံ ဓမ္မ္ौမ္မိံ ဉာဏစက္ခုနာ ဒိသွာ ဗုဒ္ဓံ သောကနုဒံ အနုမာနေန အနုမာနဉာဏေန ကာတဗ္ဗံ ဉာတဗ္ဗံ. သဒေဝကေလောကေ ယထာ ဓမ္မော ဥမ္မိဝိပ္ဖာရော တထာ သဒေဝကေ လောကေဗုဒ္ဓေါ အဂ္ဂေါ ဘဝိဿတီ’တိ အနုမာနေန ဉာတဗ္ဗန္တိ ယောဇနာ.

'Thus, having seen the Buddha, the dispeller of sorrow... seeing the wave, along with the world of devas' means: here, just as having seen a wave, so too, having seen the great wave of the Dhamma with the eye of wisdom, the Buddha as the dispeller of sorrow should be inferred, should be known by inference, by inferential knowledge. The construction is: just as the wave-like expansion of the Dhamma is in the world with its devas, so too the Buddha will be foremost in the world with its devas—this should be known by inference.

မိဂရာဇဿာ’တိ စတုပ္ပာဒါနံ မဟန္တဘာဝေန မိဂရာဇဿ ဟထိနော.

'Of the king of beasts' means of the elephant, the king of beasts among four-footed animals, because of its great size.

ပဒန္တိ ဓမ္မပဒံ.

'Pada' means the word of the Dhamma.

ဓမ္မရာဇေန ဂဇ္ဇိတန္တိ ဗုဒ္ဓသီဟနာဒဝစနံ ဓမ္မရာဇေန ကထိတံ.

'Roared by the King of Dhamma' means the speech of the Buddha's lion's roar, spoken by the King of Dhamma.

အနုမာနေန ဉာတဗ္ဗံ ဗုဒ္ဓေါ စ မဟန္တော ဗုဒ္ဓသီဟနာဒေါ စ မဟန္တော’တိ ဝိညာတဗ္ဗံ.

It should be known by inference, it should be understood, that 'the Buddha is great, and the Buddha's lion's roar is great.'

လဂ္ဂံ ဒိသွာ ဘုသံ ပင်္ကံ ကလလဒ္ဒံ ဂတံ မဟိန္တိ လဂ္ဂံ လဂ္ဂါပနသမထံ မဟန္တံ ပင်္ကဉ္စ ဒိသွာ ကလလဒါယကံ ဥဒကဉ္စ ဂတံ မဟိံ မဟိယာ ဂတံ ပဝိဋ္ဌံ ဒိသွာ ပဏ္ဍိတာ မဟာဝါရိက္ခဓော ဂတော ပဝတ္တော’တိ အနုမာနေန ဇာနန္တိ.

'Having seen what is stuck, the great mire, and the muddy water gone to the earth' means: having seen what is stuck—which is capable of calming that which causes attachment—and the great mire, and the water which gives mud, gone to the earth, entered into the earth, the wise know by inference that 'a great tree trunk has been carried away.'

ဇနန္တိ သာဓုဇနသမုဟံ.

'The people' means the assembly of good people.

ရဇပင်္ကသမောဟိတန္တိ ရာဂါဒိရဇသင်္ခါတပင်္ကေဟိ အဇ္ဈောထဋံ ပရိယောနဒ္ဓံ.

'Overwhelmed by dust and mire' means covered and enveloped by the mire designated as the dust of lust and other defilements.

ဝဟိတံ ဓမ္မနဒ္ဓိယာ’တိ ပရိယတ္တိပဋိပတ္တိဓမ္မနဒ္ဓိယာ ဝဟိတံ.

'Carried by the raft of the Dhamma' means carried by the raft of the Dhamma of learning and practice.

ဝိဿဋ္ဌံ ဓမ္မသာဂရေ’တိ နိဗ္ဗာနသင်္ခါတေ မဟာသမုဒ္ဒေ ဓမ္မနဒ္ဓိယာ ဝိဿဋ္ဌံ ဝိဿဇ္ဇိတံ ပဝေသိတံ.

'Released into the ocean of the Dhamma' means released, sent forth, and made to enter into the great ocean known as Nibbāna by the raft of the Dhamma.

ဓမ္မာမတဂတံ ဓမ္မာမတေ ပဝတ္တံ သဒေဝကံ သဗြဟ္မကံ ဣံ မဟိံ မဟိယာ ဌိတံ ဣမံ သာဓုဇနသမူဟံ.

This assembly of good people, gone to the deathless Dhamma, proceeding in the deathless Dhamma, with its gods and Brahmās, this great one, established on the earth.

ဒိသွာ ဉာဏစက္ခုနာ ပဿိဝါ.

'Having seen' means having seen with the eye of knowledge.

ဓမ္မက္ခဓော မဟာ’ဂတော’တိ သမ္မာသမ္ဗုဒ္ဓစရဏသင်္ခါတော စတုရာသီတိယာ ဓမ္မက္ခဓသဟဿာနံ ဒေသိတတ္တာ မဟာဓမ္မက္ခဓောအာဂတော ပဝတ္တော’တိ အနုမာနဉာဏေန ဉာတဗ္ဗန္တိ ယောဇနာ.

'The great mass of Dhamma has come' means: because the eighty-four thousand masses of the Dhamma that were taught are designated as the practice of the Perfectly Self-Enlightened One, it should be known by inferential knowledge that the great mass of Dhamma has come, has arisen. This is the construction.

အနုမာနပဉှော ဧကာဒသမော. (ဓုတင်္ဂကထာ)

The Eleventh Question on Inference. (Discourse on the Ascetic Practices)

ကတမေန တေ ပရိယာယေန အနုယောဂံ တေ ဒမ္မိ’တိ အနုယောဂံ ဝံ ပုစ္ဆိ အဟံ ဗျာကရိဿာမိ. အနုယောဂဝစနံ တေ တဝ ကတမေန ကာရဏေန ဒမ္မိ.

Regarding the statement, 'By what method shall I give you instruction?': you ask me about the instruction, and I shall explain. For what reason do I give you this statement of instruction?

ဝမေဝေတံ ဗြူဟီတိ ရာဇဝစနံ ဘန္တေ နာဂသေန ဝမေဝ ပရိယာယံ ဗြူဟိ.

The king said, 'Speak in this way, Venerable Nāgasena, speak in this very manner.'

တေနဟီ’တိ တသ္မာ တဝ သောတုကာမတာယ သတေန ဝါ…ပေ…ကောဋိသတသဟဿေန ဝါ ပရိယာယံ တေ ကထယိဿာမီတိ ယောဇနာ.

Therefore, because of your desire to listen, I will explain to you in a hundred ways... or even in a hundred thousand koṭis of ways.

ယာ ကာစိ ကထာ’တိ သမ္ဗဓောဣဓာ’တိ ဣမသ္မိံ ဓုတင်္ဂဝရဂုဏေ,အဘိဝုဋ္ဌန္တိ ဝဿောဒကေနအဘိဝုဋ္ဌံသမ္ပာဒကေ သတီတိ ပဋိပါဒကေ ပုဂ္ဂလေ သတိ.

'Whatever talk': this is connected. 'Here': in this excellent quality of the ascetic practices. 'Rained upon': rained upon by rainwater. 'When there is an accomplisher': when there is a person who undertakes the practice.

မယှံ ပုဋ္ဌော’တိ ဣမသ္မိံ ဓူတင်္ဂဝရဂုဏေ ပရိဗျတ္တတာယ ဆေကတာယ ပါကဋာယ ဗုဒ္ဓိယာ ယုတ္တကာရဏပရိဒီပနံ သမောသရိဿတီတိ.

'When I am asked': concerning this foremost quality of the ascetic practices, an explanation with a proper reason will emerge due to wisdom that is expert, manifest, and evident.

ဝိဇဋိတကိလေသဇာလဝထူ’တိ တံ ကိလေန သမုဟပဉ္စက္ခဓဝထု.

'The basis for the untangled net of defilements': that basis of the five aggregates is a mass of defilements.

ဘိန္နဘဂ္ဂသင်္ကုဋိတသဉ္ဆန္နဂတိနိဝါရဏော’တိ အရဟတ္တမဂ္ဂဖလေန ဘိန္နဘဂ္ဂသင်္ကုဋိတသဉ္ဆိန္နဂတိနိဝါရဏော.

'The obstructions to one's destination are broken, destroyed, bent, and covered': by the path and fruit of Arahantship, the obstructions to one's destination are broken, destroyed, bent, and cut off.

အဘိနီတဝါသော’တိ အဘိပုညကာမေဟိ အဘိပထိတဝါသော အဘိနီတ္ैရိယာပထဝါသော ဝါ.

'A well-prepared dwelling': a dwelling desired by those who seek abundant merit, or a dwelling of well-conducted deportment.

ဝိမုတ္တိဇ္ဈာယိတတ္တော’တိ အရဟတ္တဖလဇ္ဈာနသမ္ပယုတ္တစိတ္တော အစလဒဠှဘီရုတ္တာဏဋ္ဌာနံ အာရမ္မဏကရဏဝသေန ဥပဂတော.

'One whose self is absorbed in contemplating liberation': one whose mind is conjoined with the jhāna of the fruit of Arahantship, having attained the state of an unshakable, firm, and fearless refuge by way of taking it as an object.

ဓူတင်္ဂပဉှကထာသင်္ခါတယောဂိကထာ သမတ္တာ.

The Yogic Discourse, designated as the Discourse on the Questions of the Ascetic Practices, is concluded.

စတုရာသီတိပဉှပဋိမဏ္ဍိတမေဏ္ဍကပဉှဝဏ္ဏနာ သမတ္တာ.

The explanation of the Meṇḍaka Questions, adorned with eighty-four questions, is concluded.

မိလိဒပဉှမေဏ္ဍကပဉှေသု သဗ္ဗေ ပဉှာ သမ္ပိဏ္ဍိတာ ပဉ္စသတ္တာဓိကသတပဉှာ ဟောန္တိ. အင်္ဂဂဟဏကထာယ ပန နာဓိကသတမာတိကာသု သတ္တသဋ္ဌိမာတိကာ နိဒ္ဒေသဝသေနအဝိဿဇ္ဇိတာ. သေသာ’ ရညော စတ္တာရိ အင်္ဂါနိ ဂဟေတဗ္ဗာနီ’တိအာဒိကာ ဧကူနစတ္တာဠီသ မာတိကာ နိဒ္ဒေသဝသေန အဝိဿဇ္ဇိတာ ယထ ပေါထကေသု ဒိဿန္တိ တတော ဂဟေတဗ္ဗာ ယေဝါ’တိ.

In the Milinda Questions and the Meṇḍaka Questions, all the questions combined amount to one hundred and seventy-five questions. However, in the Discourse on Taking up the Factors, among the one hundred and six topics, sixty-seven topics are not explained by way of exposition. The remaining thirty-nine topics, beginning with 'the four factors are to be grasped by the king,' are not explained by way of exposition, as they are seen in the books, and are to be taken from there.

စတဿော ဓမ္မဒေသနာယော; ဓမ္မာဓိဋ္ဌာနာ ဓမ္မဒေသနာ, ဓမ္မာဓိဋ္ဌာနာ ပုဂ္ဂလဒေသနာ, ပုဂ္ဂလာဓိဋ္ဌာနာ ဓမ္မဒေသနာ, ပုဂ္ဂလာဓိဋ္ဌာနာ ပုဂ္ဂလဒေသနာ’တိ. တာသု ပုရိမာ တိဿော ဓမ္မဒေသနာ ဣဓ ဂထေ လဗ္ဘန္တိ, စတုထော န လဗ္ဘတိ.

There are four kinds of Dhamma discourses: a discourse on Dhamma founded on Dhamma, a discourse on persons founded on Dhamma, a discourse on Dhamma founded on persons, and a discourse on persons founded on persons. Among these, the first three are found in this text; the fourth is not found.

အပရာ’ပိ စုဒ္ဒသဝိဓာ ဒေသနာ? အထသဒဿန-ဂုဏပရိဒီပန-နိဂ္ဂဟ-သမ္ပဟံသနစရိယာဝေါဒါနနိဒဿန -ပုစ္ဆာဝိသဇ္ဇန-အနုသာသန-ပုဂ္ဂလဝိသောဓနအဇ္ဈာသယပရိပူရဏပဝေဏိ သဒဿန-ပရပ္ပဝါဒမဒ္ဒနောပနိဿယပစ္စယနိဒဿနတုဋ္ဌာ-ကာရသဒဿနဓမ္မသဘာ-ဝဂုဏာဒိ-နိဒဿနာကာရဒေသနာ’တိ.

Are there not also fourteen kinds of discourse? They are: showing the meaning, proclaiming virtues, rebuke, encouragement, demonstrating purified conduct, questioning and answering, instruction, purifying persons, fulfilling aspirations, showing the lineage, refuting the doctrines of others, showing decisive support conditions, showing the manner of satisfaction, and the discourse showing the inherent nature and qualities of the Dhamma.

တထ

Thus

ပစ္စယာကာရဒေသနာ’တိ ပစ္စယာကာရသုတ္တန္တ-သတိပဋ္ဌာန-သမ္မပ္ပ-ဓာန-ဣဒ္ဓိပါဒ-ဣဒြိယဗလ-ဗောဇ္ဈင်္ဂါဒိသုတ္တန္တသမ္ဗဓာ.

'The discourse on the mode of conditionality': this is connected with suttas concerning the mode of conditionality, the foundations of mindfulness, the right strivings, the bases of psychic power, the spiritual faculties, the powers, the factors of enlightenment, and so on.

(အထသဒဿနာ) ပစ္စယာကာရပစ္စယထပရမထံ ဒေသေန္တီ ပဝတ္တာ ဓမ္မဒေသနာ အထသဒဿနာ နာမ.

(Showing the Meaning) The Dhamma discourse that proceeds by explaining the mode of conditionality, conditions, meaning, and ultimate meaning is called 'Showing the Meaning'.

(ဂုဏပရိဒီပနီ). သုသီမ-ဂေါသာလ-ဂေါသိင်္ဂသမ္ပသာဒန-ပါသာဒိက-ဒသဗလ-ဂေါတမက- မဟာသီဟနာဒါဒိသုတ္တန္တသမ္ဗဓ အတ္တဂုဏပရဂုဏ-သာသနဂုဏပရိဒီပနီ ဂုဏပရိဒီပနီ နာမ.

(Proclaiming Virtues) The discourse connected with suttas such as the Susīma, Gosāla, Gosiṅgasampasādana, Pāsādika, Dasabala, Gotamaka, and Mahāsīhanāda, which proclaims one's own virtues, the virtues of others, and the virtues of the Dispensation, is called 'Proclaiming Virtues'.

(နိဂ္ဂဟဒေသနာ) သကလဝိနယပိဋကံ အာဒိံ ကဝါ ယာ ကာစိ ကိလေသပါပပုဂ္ဂလနိဂ္ဂဟဒေသနာ ဧသာ နိဂ္ဂဟဒေသနာ နာမ.

(Discourse of Rebuke) Any discourse concerning the rebuke of persons with defilements and evil, beginning with the entire Vinaya Piṭaka, is called the 'Discourse of Rebuke'.

(သမ္ပဟံသနာ) ဘယဘီရုကာနံ ပုဂ္ဂလာနံ ဘယပဋိသေဓနထာယ ဥပထမ္ဘဇနန-မဂ္ဂါနိသံသ-သီလထောမနာဒိကာ ဒေသနာ သမ္ပဟံ-သနာ နာမ.

(Encouragement) The discourse for the purpose of dispelling the fear of fearful persons, which generates support and consists of praise of virtue, the benefits of the path, and so on, is called 'Encouragement'.

(စရိယာဝေါဒါနနိဒဿနာ) သကလဇာတကံ အစ္ဆိယသုတ္တံ အာဒိံ ကဝါ ဒွေဓာဝိတက္ကဗောဓိရာဇကုမာရသုတ္တာဒိသမ္ဗဓာဒေသနာ စရိယာဝေါဒါနနိဒဿနာ နာမ.

(Demonstration of Purified Conduct) The discourse connected with suttas such as the Dvedhāvitakka and Bodhirājakumāra, beginning with the entire Jātaka and the Acchariya-abbhuta Sutta, is called 'Demonstration of Purified Conduct'.

(ပုစ္ဆာဝိဿဇ္ဇနာ) အဋ္ဌဟိ ပရိသာဟိ ပုစ္ဆိတာနံ ပဉှာနံ ဝိဿဇ္ဇနာပဋိသံယုတ္တာ သကလသဂါထဝဂ္ဂမာဒိံ ကဝါ ဝမ္မိကသုတ္တ-ပရာယဏသုတ္တာဒိကာ ဒေသနာ ပုစ္ဆာဝိဿဇ္ဇနာ နာမ.

(Questioning and Answering) The discourse connected with answering questions asked by the eight assemblies, which comprises suttas such as the Vammika Sutta and the Parāyana Sutta, beginning with the entire Sagāthavagga, is called 'Questioning and Answering'.

(အနုသာသနာ). အရိယဝံသ-ပုညာဘိသဒ-ဓုတင်္ဂါနုသာသန-ဝတ္တာနုသာသန-သမ္ဗဓာ ဒေသနာ အနုသာသနာ နာမ.

(Instruction) The discourse connected with the Ariyavaṃsa, the Puññābhisanda, the Instruction on the Ascetic Practices, and the Instruction on Duties, is called 'Instruction'.

(ပုဂ္ဂလဝိသောဓနာ) ဘယသဒဿနဒေသနာပဋိသံယုတ္တာ ဒေဝဒူတအဂ္ဂိက္ခဓောပမာဒိသုတ္တသမ္ဗဓာပုဂ္ဂလာနံ သီလဝတ္တာဒိဝိသောဓနထာယ ဝုတ္တာ ပုဂ္ဂလဝိသောဓနာ နာမ.

(Purification of Persons) The discourse connected with the teaching that shows fear and with suttas such as the Devadūta and the Aggikkhandhopama, spoken for the purpose of purifying the virtue, duties, and so on of persons, is called 'Purification of Persons'.

(အဇ္ဈာသယပရိပူရဏာ). တဝဋကနာဠက-ပဋိပဒါ-ဓမ္မဒါယာဒသုတ္တာဒိကာ ပုဂ္ဂလာနံ သမထဝိပဿနာပရိပူရဏထာယ ကထိတာ အဇ္ဈာသယပရိပူရဏာ နာမ.

(Fulfilling Aspirations) The discourse comprising suttas such as the Tuvaṭaka, Nāḷaka, Paṭipadā, and Dhammadāyāda, spoken for the purpose of fulfilling serenity and insight in persons, is called 'Fulfilling Aspirations'.

(ပဝေနိသဒဿနကထာ). ဗုဒ္ဓဝံသ-မဟာပဒါနသုတ္တာကာရာ အတ္တနော စ ပရေသဉ္စ အဘိနီဟာရမာရဗ္ဘ ပရိနိဗ္ဗာနပရိယောသာနာ ပဝေနိသဒဿနကထာ နာမ.

(Discourse Showing the Lineage) The discourse in the manner of the Buddhavaṃsa and the Mahāpadāna Sutta, which begins with the aspiration of oneself and others and culminates in final Nibbāna, is called the 'Discourse Showing the Lineage'.

(ပရပ္ပဝါဒမဒ္ဒနာ). စရိယာပိဋကမာဒိံ ကဝါ မဟာသီဟနာဒ-စူလ္လသီဟနာဒ-ဓာနာဘိညာသံဝဏ္ဏနာ-ပဋိဗဒ္ဓါ ဒေသနာ ပရပ္ပဝါဒမဒ္ဒနာ နာမ.

(Crushing the Doctrines of Others) The discourse connected with the Mahāsīhanāda, Cūḷasīhanāda, and the description of the jhānas and supernormal knowledges, beginning with the Cariyāpiṭaka, is called 'Crushing the Doctrines of Others'.

(ဥပနိဿယပစ္စယနိဒဿနာ). ယထူပနိဿယာ ဒိဿမာနာ ဒိဿမာနကာယေန ဒေသနာ ဣတိဝုတ္တကမာဒိံ ကတွာ ဓနိယသုတ္တ-အရုဏဝတိယသုတ္တ-နဒနပရိယာယသုတ္တာဒိပ္ပဘေဒါဥပနိဿာယ– ပစ္စယနိဒဿနာ နာမ.

(Showing Decisive Support Conditions) The discourse of various kinds, beginning with the Itivuttaka and including the Dhaniya Sutta, the Aruṇavatī Sutta, and the Nadapariyāya Sutta, wherein the teaching is delivered by one whose physical presence is seen, just as decisive supports are seen, is called 'Showing Decisive Support Conditions'.

(တုဋ္ဌာကာရသဒဿနာ). သကလောဒါန-သမ္ပသာဒနိယ-သင်္ဂီတိသုတ္တာဒိကာ ဒေသနာ တုဋ္ဌာကာရသဒဿနာ နာမ.

(Showing the Manner of Satisfaction) The discourse comprising suttas such as the entire Udāna, the Sampasādaniya Sutta, and the Saṅgīti Sutta, is called 'Showing the Manner of Satisfaction'.

(ဓမ္မသဘာဝဂုဏနိဒဿနာ) ခဓဓာဝါယတနိဒြိယသစ္စပဋိစ္စ သမုပ္ပာဒမဂ္ဂဖလာဒယော ဓမ္မာ ဝိဘတ္တာ တံ တထ သဘာဂဝိသဘာဂပရိဒီပိကာ အဘိဓမ္မဒေသနာ စ လက္ခဏပရိဒီပိကာ ယေ စညေ ဓမ္မာ သလက္ခဏဓာရဏကာ အတ္တနော သဘာဝဝသေန ဝုတ္တာ ဧသာ ဓမ္မသဘာဝဂုဏနိဒဿနာ နာမ.

(Showing the Inherent Nature and Qualities of Dhamma) This is the Abhidhamma discourse which illuminates characteristics, and which illuminates the similar and dissimilar aspects of things, wherein phenomena such as the aggregates, elements, sense bases, faculties, truths, dependent origination, path, and fruit are analyzed; and wherein other phenomena that possess their own defining characteristics are spoken of according to their own inherent nature. This is called 'Showing the Inherent Nature and Qualities of Dhamma'.

ဣမေဟိ စုဒ္ဒသဝိဓေဟိ လောကဂ္ဂနာယကာ ဓမ္မံ ဒေသေန္တိ တေသဉ္စ သာဝကာ’တိ.

By these fourteen ways, the foremost leaders of the world teach the Dhamma, and so do their disciples.

တေသု ပစ္ဆာဝိသဇ္ဇနာ ဒေသနာ ဣဓ ပါကဋာ. သေသာ ယထာရဟံ ဣဓ ဂဟေတဗ္ဗာ ယေဝါတိ.

Among these, the teaching of subsequent explanation is manifest here. The rest should be understood here as is fitting.

(သာပတတ္တိကထာ). ဒုဝိဓာကထာ ဣမသ္မိံ မိလိဒပဉှပ္ပကရဏေဟောန္တိ သာပတ္တိကထာ စ အနာပတတ္တိကထာ စ. တထ ယံ ထေရေန ဘဂဝတော ဝစနံ ရညော သညာပနထံ အာဘတံ တံသာပတ္တိကထာ နာမ.

(The Discourse on What is Subject to Offense). In this treatise of the Questions of Milinda, there are two kinds of discourses: the discourse on what is subject to offense and the discourse on what is not subject to offense. Therein, that which the elder brought forth as the word of the Blessed One to persuade the king, that is called the discourse on what is subject to offense.

(အနာပတ္တိကထာ). ယာ ထေရေန သကပဋိဘာနေန ဝုတ္တာ သာ အနာပတ္တိကထာ နာမ.

(The Discourse on What is Not Subject to Offense). That which was spoken by the elder with his own ingenuity is called the Discourse on What is Not Subject to Offense.

ဝုတ္တဉှေတံ ပဒသောဓမ္မသိက္ခာပဒဿ အဋ္ဌကထာယံ-’

For this is stated in the commentary to the Padasodhammasikkhāpada:

မေဏ္ဍကမိလိဒပဉှေသု ထေရဿ သကပဋိဘာနေန အနာပတ္တိ. ယမ္ပနရညော သဉဉာပနထံ အာဟရဝါ ဝုတ္တံ တထ အာပတ္တီ’တိ (ဒွေ ကထာ) ပုန ဒွေ ကထာ ဣဓ ဟောန္တိ သမ္မုတိကထာ စ ပရမထကထာ စ.

In the Meṇḍaka and Milinda Questions, for the elder, due to his own ingenuity, there is no offense. But what was said, having been brought forth for the purpose of persuading the king, therein there is an offense. (Two discourses). Again, there are two discourses here: the conventional discourse and the ultimate discourse.

(သမ္မုတိကထာ). တထ သမ္မုတိကထာ နာမ’ဘန္တေ နာဂသေန ဝေဒဂု ဥပလဗ္ဘတီ’တိအာဒိကာ.

(Conventional Discourse). Therein, the conventional discourse is that which begins with 'Venerable Nāgasena, is a sage to be found?' and so on.

ပရမထကထာ နာမ’ယော ဥပ္ပဇ္ဇတိ သော ဧဝ သော’တိအာဒိကာတေနာဟ?

The discourse on ultimate reality is that which begins with 'Whatever arises is just that,' and so on. Therefore, it is said:

ဒုဝေ သစ္စာနိ အက္ခာသိ သမ္ဗုဒ္ဓေါ ဝဒတံ ဝရော,သမ္မုတိံ ပရမထဉ္စ တတိယံ နူပလဗ္ဘတီ’တိ.

The Perfectly Enlightened One, the foremost of speakers, proclaimed two truths: the conventional and the ultimate; a third is not found.

ယမ္ပုဗ္ဗေ ဝုတ္တံ အနုမာနကထာ ဥပမာကထာ’တိ, တာသု ဥပမာကထာယ ဝိသုံ ကောဋ္ဌာသဘာဝေါ နထိ. မိလိဒပဉှမေဏ္ဍကပဉှာနံ အန္တရန္တရာ ဌိတာ ဟောတိ. အနုမာနကထာ ပန ဝိသုံ ကောဋ္ဌာသဘာဝေန ဟောတီတိ.

Regarding what was previously stated as the discourse on inference and the discourse on simile—among these, the discourse on simile has no distinct section. It occurs interspersed within the Milinda Questions and the Meṇḍaka Questions. The discourse on inference, however, exists as a distinct section.

ဝိစရေထ အနုံ ပရမေ ပရမေသုဇနဿ သုခံ နယနေ နယနေ,ကဋု ဟောတိ ပဓာနရတော နရတောဣဓ ယော ပန သာရမတေ ရမတေ.

Let one investigate the subtle, in the highest, in the highest, bringing happiness to the eyes of the good, to every eye. The person devoted to striving is harsh; but here, whoever delights in the essential, rejoices.

ပကိဏ္ဏကဝစနဝဏ္ဏနာ သမတ္တာ.

The Explanation of Miscellaneous Sayings is complete.

ဇာတကုဒ္ဓရဏံ.

The Extraction of the Jātakas.

ဇာတကုဒ္ဓရဏံ ပန ဧဝံ ဝေဒိတဗ္ဗံ. မေဏ္ဍကပဉှတတိယဝဂ္ဂေ ပဉ္စ ပဉ္စ ပဉှာ.

The extraction of the Jātakas, however, should be understood thus: In the third section of the Meṇḍaka Questions, there are five questions each.

‘‘အစေတနံ ဗြာဟ္မဏ အသုဏန္တံ…ပေ… ပုစ္ဆသိ တံ ကိဿ ဟေတု‘‘တိ ဣဒံစတုက္ကနိပါတေ အာဂတံပလာသဇာတကံ သဓာယ ဝုတ္တံ. ကတမံ တံ ဇာတကန္တိ?’

"O brahmin, you ask one who is senseless and unhearing... for what reason is that?" This was said with reference to the Palāsa Jātaka, which is found in the Catukkanipāta (Book of Fours). Which Jātaka is that?

အစေတနံ ဗြာဟ္မဏာ’တိ ဣဒံ သထာ ပရိနိဗ္ဗာနမဉ္စေ နိပန္နော အာနဒထေရံ အာရဗ္ဘ ကထေသိ.

"'Senseless, O brahmin!' This the Teacher spoke, while lying on the bed of his final Nibbāna, concerning the Elder Ānanda.

‘‘သော ပါယသ္မာ ရုက္ခဒေဝတာ ပနာ အဟမေဝါ’’တိ.

"That tree deity was indeed I myself."

ပလာသဇာတကံ သမတ္တံ.

The Palāsa Jātaka is complete.

‘‘ဣတိ ဖဒနရုက္ခာ’ပိ တာ ဒေဝတာ…ပေ… ဘာရဒွါဇ သုဏောဟိ မေ’’တိ အာဂတံ. ဣဒဉ္စ တေရသနိပါတေဖဒနဇာတကံ သဓာယ ဝုတ္တံ. ကတမံ တံ ဇာတကန္တိ?

"Thus the deities of the Phandana trees… listen to me, O Bhāradvāja," is found. And this was spoken with reference to the Phandana Jātaka in the Thirteenth Nipāta. Which Jātaka is that?

‘‘ကုဌာရိဟထော ပုရိသော’တိ ဣဒံ သထာ ရောဟိဏီနဒီတီရေ ဝိဟရန္တော ဉာတကာနံ ကလဟံ အာရဗ္ဘ ကထေသိ ဝနသဏ္ဍေ ဒေဝတာ အဟ’’န္တိ.

"'A man with an axe in hand,' this the Teacher said while dwelling on the bank of the Rohiṇī River, concerning a quarrel among his relatives. 'I was the deity in the forest grove.'"

ဖဒနဇာတကံ ဒုတိယံ တေရသနိပါတံ.

The Phandana Jātaka, the second in the Thirteenth Nipāta.

မေဏ္ဍကပဉှစတုထဝဂ္ဂေ ဒေဝဒတ္တဗောဓိသတ္တာဓိကသမ္ပဉှေ ဗာဝီသတိဇာတကာနိ အာဂတာနီ’တိ.

In the fourth section of the Meṇḍaka Questions, in the extended questions concerning Devadatta and the Bodhisatta, twenty-two Jātakas are found.

‘‘ဘန္တေ နာဂသေန, တုမှေ ဘဏထ? ဒေဝဒတ္တောဧကန္တကဏှော ဧကန္တကဏှေဟိ ဓမ္မေဟိ သမန္နဂတော, ဗောဓိသတ္တော ဧကန္တသုက္ကေဟိ ဓမ္မေဟိ သမန္နဂတော’တိ. ပုန စ ဒေဝဒတ္တော ဘဝေ ဘဝေ ယသေန စ ပက္ခေန စ ဗောဓိသတ္တေန သမသမော ဟောတိ ကဒါစိ အဓိကတရော ဝါ ယဒါ ဒေဝဒတ္တော နဂရေ ဗာရာဏသိယံ ဗြဟ္မဒတ္တဿ ရညော ပုရောဟိတပုတ္တော အဟောသိ, တဒါ ဗောဓိသတ္တော ဆဝကစဏ္ဍာလော ဝိဇ္ဇာဓရော, ဝိဇ္ဇံ ပရိဇပိဝါ အကာလေ အမ္ဗဖလာနိ နိဗ္ဗတ္တေသိ. ဧထ တာဝ ဗောဓိသတ္တော ဒေဝဒတ္တေန ဇာတိယာ နိဟီနော ယသသာ စ နိဟီနော …ပေ… ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော တာပေါ နာမ ရာဇာ အဟောသိ တဒါဗောဓိသတ္တော တဿ ပုတ္တော ဓမ္မပါလော နာမ အဟောသိ တဒါ သော ရာဇာ သကပုတ္တဿ ဟထပါဒေ သီသဉ္စ ဆိဒါပေသိ. တထ တာဝ ဒေဝဒတ္တောယေဝ ဥတ္တရော အဓိကတရော. အဇ္ဇေတရဟိ ဥဘော’ပိ သကျကုလေ ဇာယိသု. ဗောဓိသတ္တော ဗုဒ္ဓေါ အဟောသိ သဗ္ဗညု လောကနာယကော. ဒေဝဒတ္တော အတိဒေဝဿ သာသနေ ပဗ္ဗဇိဝါ ဣဒ္ဓိံ နိဗ္ဗတ္တေဝါ ဗုဒ္ဓါလယံ အကာသိ. ကိန္နု ခေါ ဘန္တေ နာဂသေန ယံ မယာ ဘဏိတံ တံ သဗ္ဗံ တထံ ဥဒါဟု ဝိတထန္တိ? ‘‘အယမ္ပန မိလိဒရညာ ယာနိ ဗာဝီသတိဇာတကာနိ နိဿာယ ပုစ္ဆိတော ဟောတိ တာနိ မယာ ဥဒ္ဓရိဝါ ဣဓ ကထေတဗ္ဗာနိ.

"Venerable Nāgasena, do you say that Devadatta is entirely dark, endowed with entirely dark qualities, while the Bodhisatta is entirely bright, endowed with entirely bright qualities? But furthermore, in life after life, Devadatta was equal to the Bodhisatta in fame and following, or sometimes even superior. When Devadatta was the son of the royal priest in the city of Bārāṇasī under King Brahmadatta, the Bodhisatta was a low-caste corpse-handler, a master of spells, who, after reciting a spell, produced mango fruits out of season. In that case, the Bodhisatta was inferior to Devadatta in birth and fame… Furthermore, when Devadatta was a king named Tāpa, the Bodhisatta was his son named Dhammapāla. At that time, that king had his own son’s hands, feet, and head cut off. In that case, Devadatta was superior and greater. Now, at the present time, both were born in the Sakya clan. The Bodhisatta became the Buddha, the All-Knowing Leader of the World. Devadatta, having gone forth in the dispensation of the supreme deva, attained psychic powers and then attempted to rival the Buddha. Venerable Nāgasena, is everything I have said true or false?" This question asked by King Milinda is based on twenty-two Jātakas, which must be extracted by me and related here.

တထ စ,’ယဒါ စ ဒေဝဒတ္တော နဂရေ ဗာရာဏသိယံ ဗြဟ္မဒတ္တဿ ရညော ပုရောဟိတပုတ္တော အဟောသိ တဒါ ဗောဓိသတ္တော ဆဝကစဏ္ဍာလော အဟောသိ ဝိဇ္ဇာဓရော ဝိဇ္ဇံ ပရိဇပိဝါ အကာလေ အမ္ဗဖလာနိ နိဗ္ဗတ္တေသိ. ဧထ တာဝ ဗောဓိသတ္တော ဒေဝဒတ္တတော ဇာတိယာ နိဟီနော ယသသာ စ နိဟီနော. ‘‘ဣဒမ္ပန ဝစနံ ဇေတဝနာရာမေ ဝိဟရန္တေန သထာရာ တေရသနိပါတေ ဒေဝဒတ္တမာရဗ္ဘ ကထိတံ အမ္ဗဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ဒေဝဒတ္တော ဟိ ‘‘အဟံ ဗုဒ္ဓေါ ဘဝိဿာမိ…ပေ… စဏ္ဍာလပုတ္တော အဟမေဝါ’’တိ.

And so, 'when Devadatta was the son of the royal priest in the city of Bārāṇasī, under King Brahmadatta, the Bodhisatta was a low-caste corpse-handler, a master of spells who, by reciting a spell, produced mango fruits out of season. In that case, the Bodhisatta was inferior to Devadatta both in birth and in fame.' This statement was made by the Teacher while dwelling in Jetavana, spoken in the Thirteenth Nipāta concerning Devadatta, with reference to the Amba Jātaka. For Devadatta said, "I shall become a Buddha... the son of an outcaste was indeed myself."

ဧဝမေတံ မိလိဒရညာ ဣမံ အမ္ဗဇာတကံ သဓာယ ကထိတံ ဟောတီတိ ဣဒံ ရညော အာဘတံ ပဌမံ ဇာတကံ.

Thus, this was said by King Milinda with reference to this Amba Jātaka. This was the first Jātaka brought forth by the king.

‘‘ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော ရာဇာ အဟောသိ မဟီပတိ သဗ္ဗကာမသမင်္ဂီ တဒါ ဗောဓိသတ္တော တဿူပဘောဂေါ အဟောသိ ဟထိနာဂေါ သဗ္ဗလက္ခဏသမ္ပန္နော တဿ စာရုဂတိဝိလာသံ အသဟမာနော ရာဇာ ဝဓံ ဣစ္ဆန္တော ဟထာစရိယံ ဧဝမဝေါဝ? ‘‘အသိက္ခိတော တေ အာစရိယ ဟထိနာဂေါ တဿ အာကာသဂမနံ နာမ ကာရဏံ ဟောတီ’’တိ တထပ တာစ ဗောဓိသတ္တော ဒေဝဒတ္တတော ဇာတိယာ နီဟီနော, လာမကော တိရစ္ဆာနဂတော’’တိ. ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေန သထာရာ ဧကကနိပါတေ ဒေဝဒတ္တမာရဗ္ဘကထိတံ ဒုမ္မေဓဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ ဓမ္မသဘာယံ ဘိက္ခု’အာဝုသော ဒေဝဒတ္တော …ပေ… ဟထိ ပန အဟမေဝါ’’တိ ဧဝမေတံ မိလိဒရညော ဣမံ ဒုမ္မေဓဇာတကံ သဓာယ ကထိတံ ဟောတီတိ. ဒုတိယံ ဇာတကံ.

"Furthermore, when Devadatta was a king, a lord of the earth, endowed with all desired things, the Bodhisatta was for his use, a royal elephant, perfect in all characteristics. Unable to bear his [the elephant's] charming gait and grace, the king, desiring his death, said to the elephant trainer: ‘Trainer, your elephant is untrained; the reason for this is his ability to travel through the sky.’ Thus, even then, the Bodhisatta was inferior to Devadatta by birth, being a lowly animal." This statement by King Milinda was spoken with reference to the Dummedha Jātaka, which was told by the Teacher while dwelling in Veḷuvana, concerning Devadatta, in the Ekaka Nipāta. In the Dhamma assembly, the monks said: "Friends, Devadatta…" [and the Teacher concluded:] "…but the elephant was indeed myself." Thus, this was said by King Milinda with reference to this Dummedha Jātaka. The second Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော မနုဿော အဟောသိ. ပဝနေ နဋ္ဌာယိကော တဒါ ဗောဓိသတ္တော မဟာပထဝိ နာမ မက္ကဋော အဟောသိ. ဧထပိ တာဝ ဒိဿတိ ဝိသေသော မနုဿဿ စ တိရစ္ဆာနဂတဿ စ. ဧထပိ တာဝ ဗောဓိသတ္တော ဒေဝဒတ္တတော ဇာတိယာ နိဟီနော’တိ ဣမံ ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေန သထာရာ တိံသနိပါတေ ဒေဝဒတ္တဿ သိလာပဝိဇ္ဈနမာရဗ္ဘ ကထိတံ မဟာကပိဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ? ‘‘တေန ဟိ ဓနုဂ္ဂဟေ ပယောဇေဝါ…ပေ… ကပိရာဇာ အဟမေဝါ’’တိ ဧဝမေတံ မိလိဒရညာ ဣမံမဟာကပိဇာတကံ သဓာယ ဝုတ္တံ ဟောတီတိ. တတိယံ ဇာတကံ.

"Furthermore, when Devadatta was a human being, an expert archer in the woods, at that time the Bodhisatta was a monkey named Mahāpathavi. Even here, the difference between a human and an animal is evident. Even here, the Bodhisatta was inferior to Devadatta by birth." But this statement by King Milinda was spoken with reference to the Mahākapi Jātaka, which was told by the Teacher while dwelling in Veḷuvana, in the Tiṃsa Nipāta, concerning Devadatta’s hurling of a stone. [The Teacher said:] "Therefore, having employed the archers… the monkey king was indeed myself." Thus, this was said by King Milinda with reference to this Mahākapi Jātaka. The third Jātaka.

‘‘ပူန စ ပရံ ယဒါ ဒေဝဒတ္တော မနုဿော ဟောတိ သောဏုတ္တရော နာမ နေသာဒေါ ဗလဝါ ဗလဝတရော နာဂဗလော တဒါဗောဓိသတ္တော ဆဒ္ဒန္တော နာမ နာဂရာဇာ အဟောသိ. တဒါ လုဒ္ဒကော တံ ဟထိနာဂံ ဃာတေသိ. တထပိ တာဝ ဒေဝဒတ္တော အဓိကတရော‘‘တိ ဣဒံ ဝစနံ မိလိဒရညာ ဇေတဝနေ မဟာဝိဟာရေ ဝိဟာရန္တေန သထာရာ တိံသနိပါတေ ဧကံ ဒဟရဘိက္ခုနိံ အာရဗ္ဘ ကထိတံ ဆဒ္ဒန္တဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ တထ ဘဂဝတာ ဝိထာရတော ဒေသိတံ ဆဒ္ဒန္တဇာတကံ တံ မယာ ဣဓ သင်္ခေပတော ဥဒ္ဓရိဝါ ကထေတဗ္ဗမေဝ. ‘‘သာ ကိရ သာဝထိယံ…ပေ… သာ ပန ဘိက္ခုဏီ ပစ္ဆာ ဝိပဿိဝါ အရဟတ္တံ ပတ္တာ’’တိ. ဧဝမေတံ မိလိဒရညာ ဣမံ ဆဒ္ဒန္တဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. စတုထာဇာတကံ.

"Furthermore, when Devadatta was a human named Soṇuttara, a strong hunter, very strong, with the strength of an elephant, and the Bodhisatta was the elephant king named Chaddanta, then that hunter killed that great elephant. Yet still, Devadatta was superior.' This statement was made by King Milinda with reference to the Chaddanta Jātaka, which was spoken by the Teacher while dwelling at the great monastery of Jetavana, in the Thirtieth Nipāta, concerning a young nun. Indeed, the Chaddanta Jātaka was expounded in detail by the Blessed One, and it must be extracted and related briefly by me here. 'She, it is said, was in Sāvatthī... Later, that nun attained arahantship through insight.' Thus, this was spoken by King Milinda with reference to this Chaddanta Jātaka. The fourth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော မနုဿော အဟောသိ ဝနစရကော အနိကေတဝါသီ တဒါ ဗောဓိသတ္တော သကုဏော အဟောသိ တိတ္တိရော မန္တဇ္ဈာယီ. တဒါ သော ဝနစရကော တံ သကုဏံ ဃာတေသိ. တထပိ တာဝ ဒေဝဒတ္တော ဇာတိယာ အဓိကတရော’’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဂိဇ္ဈကူဋေ ဝိဟရန္တေန သထာရာ နဝကနိပါတေ ဒေဝဒတ္တဿ ဝဓာယ ပရိသက္ကနံ အာရဗ္ဘ ကထိတံ ဒဒ္ဒရဇာတကံ (တိတ္တိရဇာတကံ) သဓာယ ဝုတ္တံ ဟောတိ. ‘‘တသ္မိံ သမယေ ဓမ္မသဘာယံ ကထံ သမုဋ္ဌာပေသုံ…ပေ… တိတ္တိရပဏ္ဍိတော ပန အဟမေဝါ’’တိ. ဧဝမေတံ မိလိဒရညာ ဣမံ ဒဒ္ဒရဇာတကံ သဓာယ ကထိတံ ဟောတီတိ. ပဉ္စမဇာတကံ.

"Furthermore, when Devadatta was a human, a wandering forest-dweller without a fixed abode, the Bodhisatta was a bird, a partridge skilled in reciting mantras. Then that forest-dweller killed that bird. Even so, Devadatta was superior by birth.' But this statement was made by King Milinda with reference to the Daddara Jātaka (Tittira Jātaka), which was spoken by the Teacher while dwelling on Vulture’s Peak, in the Ninth Nipāta, concerning Devadatta’s attempts at murder. 'At that time, in the Dhamma assembly, a discussion arose... The wise partridge was indeed myself.' Thus, this was spoken by King Milinda with reference to this Daddara Jātaka. The fifth Jātaka.

‘‘ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော ကလာဗု နာမ ဗာရာဏသိရာဇာ အဟောသိ တဒါ ဗောဓိသတ္တော တာပသော အဟောသိ ခန္တိဝါဒီ. တဒါ သော ရာဇာ တဿတာပသဿ ကုဒ္ဓေါ ဟထပါဒေ ဝံသကလီရေ ဝိယ ဆေဒါပေသိ. တထပိ တာဝ ဒေဝဒတ္တောယေဝ အဓိကတရော ဇာတိယာ စ ယသေန စာ’’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဇေစဝနေ ဝိဟရန္တေန သထာရာ စတုက္ကနိပါတေ ဧကံ ကောဓနဘိက္ခုံ အာရဗ္ဘ ကထိတံ ခန္တိဝါဒိဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘သထာ ပန တံ ဘိက္ခုံ ကသ္မာဝံ…ပေ… ခန္တိဝါဒိတာပသောပန အဟမေဝါ’’တိ ဧဝမေတံ မိလိဒရညာ ဣမံ ခန္တိဝါဒိဇာတကံ သဓာယ ဝုတ္တံ ဟောတီတိ. ပဋ္ဌဇာတကံ.

"Furthermore, when Devadatta was King Kalābu of Bārāṇasī, the Bodhisatta was an ascetic named Khantivādī. Then that king, enraged, had the ascetic’s hands and feet cut off as if they were bamboo shoots. Yet still, Devadatta was superior, both in birth and in fame.' But this statement was made by King Milinda with reference to the Khantivādī Jātaka, which was spoken by the Teacher while dwelling in Jetavana, in the Fourth Nipāta, concerning an angry monk. 'The Teacher then asked that monk why... The ascetic Khantivādī was indeed myself.' Thus, this was spoken by King Milinda with reference to this Khantivādī Jātaka. The sixth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော အဟောသိ ဝနစရော တဒါဗောဓိသတ္တော နဒိယော နာမ ဝါနရိဒေါ အဟောသိ. တဒါပိ သော ဝနစရော တံ ဝါနရိဒံ ဃာတေသိ သဒ္ဓိံ မာတရာ ကတိဋ္ဌဘာတိကေနပိ. တထပိ တာဝ ဒေဝဒတ္တောယေဝအဓိကတရော ဇာတိယာ‘‘တိ ဣဒံ ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေနသထာရာ ဒုကနိပါတေ ဒေဝဒတ္တံ အာရဗ္ဘ ကထိတံ စုလ္လနဒိယဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘ဧကဒိဝသဉှိ ဘိက္ခူ ဓမ္မသဟာယံ …ပေ… သုပဏ္ဏရာဇာ ပန အဟမေဝါ’’တိ ဧဝမေတံ မိလိဒရညာ ဣမံ ပဏ္ဍရဇာတကံ သဓာယ ပရတောဃောသဝသေန ဗောဓိသတ္တော ပဏ္ဍရကော နာမ နာဂရာဇ အဟောသီ’’တိ ကထိတံ ဟောတိ တထာဟိ ဣမသ္မိံ ဇာတကေ ဗောဓိသတ္တော သုပဏ္ဏရာဇာ ယေဝါ’တိ. အဋ္ဌမံ ဇာတကံ.

"Furthermore, when Devadatta was a forest-dweller, the Bodhisatta was the monkey king named Nadiya. Even then, that forest-dweller killed that monkey king along with his mother and younger brother. Still, Devadatta was superior by birth.' But this statement was made by King Milinda with reference to the Cullanadiya Jātaka, which was spoken by the Teacher while dwelling in Veḷuvana, in the Duka Nipāta, concerning Devadatta. 'One day, monks, a friend in the Dhamma... but the Supaṇṇa king was indeed myself.' Thus, this was spoken by King Milinda with reference to this Paṇḍara Jātaka, and it was said by way of a report from another that the Bodhisatta was the Nāga king named Paṇḍaraka; for indeed, in this Jātaka, the Bodhisatta was the Supaṇṇa king. The eighth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော မနုဿော အဟောသိပဝနေ ဇဋိလကော တဒါ ဗောဓိသတ္တော တစ္ဆကော နာမ မဟာသူကရော အဟောသိ. တထပိ တာဝ ဒေဝဒတ္တောယေဝ ဇာတိယာ အဓိကတရော’’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ပကိဏ္ဏကနိပါတေ ဒွေ မဟလ္လကေ ထေရေ အာရဗ္ဘ ကထိတံ တစ္ဆကသူကရဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘မဟာကောသလော ပန ဗိမ္ဗိသာရဿ ဓိတရံ ဒေန္တော…ပေ…ရုက္ခဒေဝတာ ပန အဟမေဝါ’’တိ.

"Furthermore, when Devadatta was a human, a matted-haired ascetic in the forest, the Bodhisatta was a great boar named Tacchaka. Even then, Devadatta was superior by birth.' But this statement was made by King Milinda with reference to the Tacchaka-Sūkara Jātaka, which was spoken by the Teacher while dwelling in Jetavana, in the Pakiṇṇaka Nipāta, concerning two elderly elders. 'King Mahākosala, while giving Bimbisāra’s daughter… the tree-deity was indeed myself.'"

ဧဝမေတံ မိလိဒရညာ ဣမံ တစ္ဆကသူကရဇာတကံ သဓာယ ပရတောဃောသဝသေန ဗောဓိသတ္တော မဟာတစ္ဆကသူကရော နာမ အဟောသိတိ ကထိတံ တထာ ဟိ ဣမသ္မိံ ဇာတကေ ဗောဓိသတ္တော ရုက္ခဒေဝတာယေဝ အဟောသီတိ. နဝမံ ဇာတကံ.

Thus, this was spoken by King Milinda with reference to this Tacchaka-Sūkara Jātaka, and by way of a report from another it was said that the Bodhisatta was the great boar named Tacchaka. For indeed, in this Jātaka, the Bodhisatta was a tree deity. The ninth Jātaka.

ပုန စ ပရံ ယဒါဒေဝဒတ္တော စေတိယေသု သုရပရိစရော နာမ ရာဇာ အဟောသိ ဥပရိ ပုရိသမတ္တေ ဂဂနေဝေဟာသင်္ဂမော, တဒါ ဗောဓိသတ္တော ကပိလော နာမ ဗြာဟ္မဏော အဟောသိ. တထပိ တာဝ ဒေဝဒတ္တဿ ပထဝိပ္ပဝေသမာရဗ္ဘ ကထိတံ စေတိယဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘တသ္မိဉှိ ဒိဝသေ ဘိက္ခူ ဓမ္မသဟာယံ. ပေ-ကပိလ-ဗြာဟ္မဏော ပန အဟမေဝါ’’တိ ဧဝဉ္စေတံ မိလိဒရညာ ဣဒံစေတိယဇာတကံ သဓာယ ဝုတ္တံ ဟောတီတိ. ဒသမံ ဇာတကံ.

"Furthermore, when Devadatta was a king named Suraparicāra among the Cetiyas, moving through the sky at a man's height, the Bodhisatta was a brahmin named Kapila. Yet, concerning Devadatta's sinking into the earth, the Cetiya Jātaka was spoken with reference to this. 'On that day, bhikkhus, a friend in the Dhamma... but the brahmin Kapila was indeed myself.' And thus, this was spoken by King Milinda with reference to this Cetiya Jātaka. The tenth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော မနုဿော အဟောသိ သာမော နာမ, တဒါ ဗောဓိသတ္တော ရူရုနာမ မိဂရာဇာ အဟောသိ. တထပိ တာဝ ဒေဝဒတ္တောယေဝ ဇာတိယာ အဓိကတရော’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ တေရသကနိပါတေ ဒေဝဒတ္တမာရဗ္ဘကထိတံ ရူရူမဂရာဇဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. သော ကိရ ဘိက္ခူဟိ’ဗဟုပကာရော အာဝုသော-ပေရူရုမိဂေါ ပန အဟမေဝါ’’တိ. ဧဝမေတံ မိလိဒရညာ ဣမံရူရုမိဂဇာတကံ သဓာယ ဝုတ္တံ ဟောတီ’တိ ဧကာဒသမံ ဇာတကံ.

"Furthermore, when Devadatta was a human named Sāma, the Bodhisatta was a deer king named Ruru. Yet, the statement 'Devadatta was superior by birth'—this was spoken by King Milinda with reference to the Ruru Deer King Jātaka, which was related by the Teacher while dwelling in Jetavana, in the Thirteenth Nipāta, concerning Devadatta. For it is said that the bhikkhus remarked: 'Friend, he was very helpful... but the Ruru deer was indeed myself.' Thus, this was spoken by King Milinda with reference to this Ruru Deer Jātaka. The eleventh Jātaka.

‘‘ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော မနုဿော အဟောသိ လုဒ္ဒကော ပဝနစရော, တဒါ ဗောဓိသတ္တော ဟထိနာဂေါ အဟောသိ သော လုဒ္ဒကော တဿ ဟထိနာဂဿ သတ္တက္ခတ္တုံ ဒန္တေ ဆိဒိဝါ ဟရိ တထပိ တာဝ ဒေဝဒတ္တောယေဝ ယောနိယာ အဓိကတရော’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ဧကကနိပါတေ ဒေဝဒတ္တမာရဗ္ဘ ကထိတံ သီလဝနာဂရာဇဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ဓမ္မသဘာယဉှိ ဘိက္ခူ’အာဝုသော ဒေဝဒတ္တော…ပေ… သီလဝနာဂရာဇာ ပန အဟမေဝါတိ.

"Furthermore, when Devadatta was a human, a hunter who roamed the woods, at that time the Bodhisatta was a great elephant. That hunter cut the tusks of that great elephant seven times and took them away. Yet, the statement 'Devadatta was superior in birth'—this was spoken by King Milinda with reference to the Sīlavanāgarāja Jātaka, which was related by the Teacher while dwelling in Jetavana, in the Ekakanipāta, concerning Devadatta. For in the Dhamma assembly, the bhikkhus said: 'Friend, Devadatta...' and the Teacher said: '...the virtuous elephant king was indeed myself.'"

ဧဝမေတံ မိလိဒရညာ ဣမံ သီလဝနာဂရာဇဇာတကံ သဓာယ ဝုတ္တံ ဟောတီ’တိ ဒွါဒသမံ ဇာတကံ.

Thus, this was spoken by King Milinda with reference to this Sīlavanāgarāja Jātaka. The twelfth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော သိဂါလော အဟောသိ ခတ္တိယဓမ္မော, သော ယာဝတာ ဇမ္ဗုဒီပေ ပဒေသရာဇာနော တေ သဗ္ဗေ အနုယုတ္တေ အကာသိ, တဒါ ဗောဓိသတ္တော ဝိဓုရော နာမ ပဏ္ဍိတော အဟောသိ တထပိ တာဝ ဒေဝဒတ္တောယေဝ ယသေန အဓိကတရော’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေန သထာရာ ဒုကနိပါတေ ဒေဝဒတ္တမာရဗ္ဘ ကထိတံ သဗ္ဗဒါဌဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘ဒေဝဒတ္တော အဇာတသတ္တုံ ပသာဒေဝါ…ပေ… ပုရောဟိတော ပန အဟမေဝါ’’တိ.

"Furthermore, when Devadatta was a jackal named Khattiyadhamma, he made all the regional kings throughout Jambudīpa his followers. At that time, the Bodhisatta was the wise Vidhura. Yet, the statement 'Devadatta was superior in fame'—this was spoken by King Milinda with reference to the Sabbadāṭha Jātaka, which was related by the Teacher while dwelling in Veḷuvana, in the Dukanipāta, concerning Devadatta. 'Devadatta won over Ajātasattu... but the chaplain was indeed myself.'"

ဧဝမေတံ မိလိဒရညာ ဣမံ သဗ္ဗဒါဌိက ဇာတကံ သဓာယ ဝုတ္တံ ပရတောဃောသဝသေန ‘‘သော ယာဝတာ ဇမ္ဗုဒီပေ ပဒေသရာဇာနော, တေ သဗ္ဗေ အနုယုတ္တေ အကာသီ’’တိ ဝုတ္တံ တဒါ ဟိ သောန သဗ္ဗေ ရာဇာနော အနုယုတ္တေ အကာသီ’တိ. တေရသမံ ဇာတကံ.

Thus, this was spoken by King Milinda with reference to this Sabbadāṭhika Jātaka, and by way of a report from another it was said: 'He made all the regional kings throughout Jambudīpa his followers.' For at that time, Sona indeed made all the kings his followers. The thirteenth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော သထိနာဂေါ ဟုဝါ လဋုကိကာယ သကုဏိကာယ ပုတ္တကေဃာတေသိ, တဒါ ဗောဓိသတ္တော’ပိ ဟထိနာဂေါ အဟောသိ ယုထပတိ တထ တာဝ ဥဘော’ပိ သမသမာ အဟေသုန္တိ’ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေန သထာရာ ပဉ္စကနိပါတေ ဒေဝဒတ္တမာရရဗ္ဘ ကထိတံ လဋုကိကဇာတကံ သဓာယဝုတ္တံ ဟောတီ’တိ စုဒ္ဒသမံ ဇာတကံ.

Furthermore, when Devadatta, being a treacherous elephant, killed the chicks of a quail, the Bodhisatta was also an elephant, the leader of the herd. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Laṭukika Jātaka, which was related by the Teacher while dwelling in the Bamboo Grove, concerning Devadatta, in the Fifth Nipāta. This is the fourteenth Jātaka.

ပုန စ ပရံ ‘‘ယဒါ ဒေဝဒတ္တော ယက္ခော အဟောသိ အဓမ္မော နာမ, တဒါ ဗောဓိသတ္တောပိ ယက္ခော အဟောသိ ဓမ္မော နာမ. တထပိ တာဝ ဥဘောပိ သမသမာ အဟေသုန္တိ‘‘ဣဒံ ပန ဝစနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ဧကာဒသကနိပါတေ ဒေဝဒတ္တဿ ပထဝိပ္ပဝေသမာရဗ္ဘ ကထိတံ ဓမ္မဒေဝပုတ္တ ဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘တဒါ ဘိက္ခု ဓမ္မိသဘာယံ ဓမ္မဒေဝပုတ္တော ပန အဟမေဝ သမ္မာသမ္ဗုဒ္ဓေါ’’တိ. ဧဝမေတံ မိလိဒရညော ဣမံ ဓမ္မဒေဝပုတ္တဇာတကံ သဓာယ ဝုတ္တံ ဟောတီတိ ပဏ္ဏရသမံ ဇာတကံ.

Furthermore, 'When Devadatta was a yakkha named Adhammo, the Bodhisatta was also a yakkha named Dhammo. Even then, the two were equal'—this statement was spoken by King Milinda with reference to the Dhammadevaputta Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning Devadatta's sinking into the earth, in the Eleventh Nipāta. [For it was said:] 'At that time, monks, in the assembly of the Dhamma, the Dhammadevaputta was indeed myself, the Perfectly Self-Enlightened One.' Thus, this Dhammadevaputta Jātaka was spoken by King Milinda with reference to this. The fifteenth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော နာဝိကော အဟောသိ, ပဉ္စန္နံ ကုလသတာနံ ဣဿရော, တဒါ ဗောဓိသတ္တောပိ နာဝိကော အဟောသိ ပဉ္စန္နံ ကုလသတာနံ ဣဿရော တထပိ တာဝ ဥဘောပိ သမသမာ’စ အဟေသုန္တိ‘‘ဣဒမ္ပန မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ဒွါဒသကနိပါတေ ဒေဝဒတ္တဿ ပဉ္စကုလသတာနိ ဂဟေဝါ နိရယေ ပဝိဋ္ဌဘာဝမာရဗ္ဘ ကထိတံ သမုဒ္ဒဝါဏိဇဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘သော ဟိ အဂ္ဂသာဝကေသု ပရိသံ ဂဟေဝါ သောပဏ္ဍိတဝဍဎကီ နာမ အဟမေဝါ’’တိ. ဧဝမေတံ မိလိဒရရဉဉာ ဣမံ သမုဒ္ဒဝါဏိဇဇာတကံ သဓာယ ဝုတ္တံ ဟောတီ’တိ. သောဠသမံ ဇာတကံ.

Furthermore, when Devadatta was a ship captain, the lord of five hundred families, the Bodhisatta also was a ship captain, the lord of five hundred families. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Samuddavāṇija Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning Devadatta taking five hundred families and entering hell, in the Twelfth Nipāta. [For it was said:] 'For I myself was that wise carpenter who took the assembly from among the chief disciples.' Thus, this Samuddavāṇija Jātaka was spoken by King Milinda with reference to this. The sixteenth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော သထဝါဟော အဟောသိ ပဉ္စန္နံ သကဋသတာနံ ဣဿရော, တဒါ ဗောဓိသတ္တောပိ သထဝါဟော အဟောသိ ပဉ္စန္နံ သကဋသတာနံ ဣဿရော. တထပိ တာဝ ဥဘောပိ သမသမာ အဟေသု’’န္တိ ဣဒမ္ပနဝစနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ဧကကနိပါတေ အနာထပိဏ္ဍိကဿသဟာယကေ တိထယသာဝကေ အာရဗ္ဘ ကထိတံ အပဏ္ဏက ဇာတကံ သဓာယ ဝုတ္တံ ဟောတီ’တိ. သတ္တရသမံ ဇာတကံ.

Furthermore, when Devadatta was a caravan leader, the master of five hundred carts, the Bodhisatta was also a caravan leader, the master of five hundred carts. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Apaṇṇaka Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning the companions of Anāthapiṇḍika, the disciples of the heretics, in the Ekakanipāta. This is the seventeenth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော သာခေါ နာမ မိဂရာဇာ အဟောသိ, တဒါ ဗောဓိသတ္တောပိ နိဂြောဓော နာမ မိဂရာဇာ အဟောသိ. တထပိ တာဝ ဥဘောပိ သမသမာ အဟေသုန္တိ ‘‘ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ဧကကနိပါတေ ကုမာရကဿပမာတရံ ဘိက္ခုဏိံ အာရဗ္ဘ ကထိတံ နိဂြောဓမိဂဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ သာ ကိရ ရာဇဂဟနဂရေ မဟာဝိဘဝဿ သေဋ္ဌိနော ဓီတာ အဟောသိ နိဂြောဓမိဂရာဇာ ပန အဟမေဝါ’’တိ ဧဝ မေတံ မိလိဒရညာ ဣမံ နိဂြောဓမိဂရာဇဇာတကံ သဓာယ ဝုတ္တံ ဟောတီ’တိ. အဋ္ဌာရသမံ ဇာတကံ.

Furthermore, when Devadatta was a deer-king named Sākha, the Bodhisatta was also a deer-king named Nigrodha. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Nigrodhamiga Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning the nun who was the mother of Kumāra Kassapa, in the Ekakanipāta. [For it was said:] 'She, it is said, was the daughter of a merchant of great wealth in Rājagaha, while the deer-king Nigrodha was indeed myself.' Thus, this Nigrodhamigarāja Jātaka was spoken by King Milinda with reference to this. The eighteenth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော သာခေါ နာမ သေနာပတိ အဟောသိ, တဒါ ဗောဓိသတ္တော နိဂြောဓော နာမ ရာဇာ အဟောသိ. တထပိ တာဝ ဥဘောပိ သမသမာ အဟေသုန္တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေန သထာရာ ဒသကနိပါတေ ဒေဝဒတ္တာမာရဗ္ဘ ကထိတံ နိဂြောဓဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘ဧကဒိဝသဉှိ ဘိက္ခူ နိဂြောဓဇာတကံ သဓာယ ဝုတ္တံ ဟောတီ’တိ. ဧကုနဝိသတိမံ ဇာတကံ.

Furthermore, when Devadatta was a general named Sākha, the Bodhisatta was a king named Nigrodha. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Nigrodha Jātaka, which was related by the Teacher while dwelling in Veḷuvana, concerning Devadatta, in the Dasakanipāta. For one day, the Nigrodha Jātaka was spoken with reference to the monks. The nineteenth Jātaka.

ပုန စ ပရံ သဒါ ဒေဝဒတ္တော ခဏ္ဍဟာလော နာမ ဗြာဟ္မဏော အဟောသိ, တဒါ ဗောဓိသတ္တော စဒေါ နာမ ရာဇကုမာရော အဟောသိ. တထာပိ တာဝ အနေန ခဏ္ဍဟာလော အဓိကတရော’တိ ‘‘ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဂိဇ္ဈကူဋေ ဝိဟရန္တေန သထာရာ ဒသဇာတကေဒေဝဒတ္တမာရဗ္ဘ ကထိတံ စဒကုမာရဇာတကံ သဓာယ ဝုတ္တံ တံ သင်္ခေပနော ဒဿယိဿာမ. ‘‘တဿ ဝထု သံဃဘေဒက္ခဓကေ အာဂတမေဝ စဒကုမာရော ပန အဟမောဝါ’’တိ ဧဝမေတံ မိလိဒရညာ ဣမံ ဝဒကုမာရဇာတကံ သဓာယ ဝုတ္တန္တိ ဝီသတိမဇာတကံ.

Furthermore, when Devadatta was a brahmin named Khaṇḍahāla, the Bodhisatta was a prince named Canda. Yet, [the statement] 'Khaṇḍahāla was superior to him'—this statement was spoken by King Milinda with reference to the Candakumāra Jātaka, which was related by the Teacher while dwelling at Gijjhakūṭa, concerning Devadatta, in the Dasajātaka. We shall present it briefly. [For it was said:] 'Its story has already come in the section on the schism of the Saṅgha. But Prince Canda was indeed myself.' Thus, this Candakumāra Jātaka was spoken by King Milinda with reference to this. The twentieth Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော ဗြဟ္မဒတ္တော နာမ ရာဇ အဟောသိ, တဒါ ဗောဓိသတ္တော တဿ ပုတ္တော မဟာပဒုမော နာမ ကုမာရော အဟောသိ, တဒါ သောရာဇာ သကပုတ္တံ စောရပ္ပပါတေ ခိပါပေသိ. ယတော ကုတောစိ ပိတာ ပုတ္တာနံ အဓိကတရော အဟောသိ ဝိသိဋ္ဌော, တထပိ တာဝ ဒေဝဒတ္တောယေဝ အဓိကတရော’တိ ဣဒမ္ပန ဧဝနံ မိလိဒရညာ ဇေတဝနေ ဝိဟရန္တေန သထာရာ ဒွါဒသကနိပါတေ စိဉ္စံ မာဏဝိကမာရဗ္ဘ ကထိတံ မဟာပဒုမဇာတကံ သဓာယ ဝုတ္တံ. ‘‘ပဌမဗောဓိယဉှိ ဒသဗလဿ အဟံ တဒါ ရာဇပုတ္တော, ဧဝံ ဓာရေထ ဇာတကန္တိ, ဧဝမေတံ မိလိဒရညာ ဣမံ မဟာပဒုမဇာတကံ သဓာယ ပုတ္တန္တိ ဧကဝီသတိမဇာတကံ.

Furthermore, when Devadatta was a king named Brahmadatta, the Bodhisatta was his son, a prince named Mahāpaduma. Then, that king had his own son thrown into a robbers' pit. In every way, a father was superior and more distinguished than his sons. Yet, [the statement] 'Devadatta was superior'—this statement was spoken by King Milinda with reference to the Mahāpaduma Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning Ciñcā Māṇavikā, in the Twelfth Nipāta. [For it was said:] 'Indeed, at the first enlightenment of the Ten-Powered One, I was then the prince. Thus, remember this Jātaka.' Thus, this Mahāpaduma Jātaka was spoken by King Milinda with reference to this. The twenty-first Jātaka.

ပုန စ ပရံ ယဒါ ဒေဝဒတ္တော မဟာပတာပေါ နာမ ရာဇာ အဟောသိ, တဒါ ဗောဓိသတ္တော တဿ ပုတ္တော ဓမ္မပါလော နာမ ကုမာရော အဟောသိ, တဒါ သော ရာဇာ သကပုတ္တဿ ဟထပါဒေ သီသဉ္စ ဆေဒါပေသိ. တထပိ တာဝ ဒေဝဒတ္တော ယေစ ဥတ္တရော အဓိကတရော’’တိ ဣဒမ္ပန ဝစနံ မိလိဒရညာ ဝေဠုဝနေ ဝိဟရန္တေန သထာရာ ပဉ္စကနိပါတေ ဒေဝဒတ္တဿဝဓပရိသက္ကနမာရဗ္ဘ ကထိတံ စုလ္လဓမ္မပါလဇာတကံ သဓာယ ဝုတ္တံ ဟောတိ. ‘‘အထေကဒိဝသံ ဘိက္ခု ဓမ္မသဘာယံ ကထံ ဓမ္မပါလကုမာရော ပန အဟမေဝါ’’တိ ဧဝမေတံ မိလိဒရညာ ဣမံ စုလ္လဓမ္မပါလဇာတကံ သဓာယ ဝုတ္တန္တိ ဗာဝီသတိမ ဇာတကံ သမတ္တံ.

Furthermore, when Devadatta was a king named Mahāpatāpa, the Bodhisatta was his son, a prince named Dhammapāla. Then that king ordered his own son’s hands, feet, and head to be cut off. Even then, Devadatta was still superior and more extreme. This statement was spoken by King Milinda with reference to the Culladhammapāla Jātaka, which was related by the Teacher while dwelling in the Veḷuvana monastery, concerning Devadatta’s attempt to murder him, in the Pañcakanipāta. [For it was said:] 'Then one day, a talk arose among the monks in the Dhamma hall... Prince Dhammapāla was indeed myself.' Thus, this Culladhammapāla Jātaka was spoken by King Milinda with reference to this. The twenty-second Jātaka is complete.

အမ္ဗဇာတက-ဒုမ္မေဓဇာတကာနိ မဟာကပိ-

The Amba Jātaka, the Dummedha Jātaka, the Mahākapi Jātaka,

ဆဒ္ဒန္တ-ဒဒ္ဒရဉ္စာပိ ခန္တိဝါဒိကဇာတကံ

the Chaddanta Jātaka, the Daddara Jātaka, and also the Khantivādika Jātaka,

စုလ္လနဒိယ-ပဏ္ဍရက-တစ္ဆသုကရဇာတကံ

the Cullanadiya Jātaka, the Paṇḍaraka Jātaka, the Tacchasūkara Jātaka,

စေတိယဇာတကဉ္စာပိ ရူရုမိဂိဒဇာတကံ

the Cetiya Jātaka and also the Rurumiga Jātaka,

သီလဝံ သဗ္ဗဒါဌဉ္စ လဋုကိကဉ္စ အပဏ္ဏကံ

the Sīlava Jātaka, the Sabbadāṭha Jātaka, the Laṭukika Jātaka, and the Apaṇṇaka Jātaka,

နိဂြောဓမိဂ-နိဂြောဓ-စဒကုမာရဇာတကံ

the Nigrodhamiga Jātaka, the Nigrodha Jātaka, the Candakumāra Jātaka,

မဟာပဒုမကုမာရ-ဓမ္မပါလကဇာတကံ

the Mahāpadumakumāra Jātaka, the Dhammapālaka Jātaka.

ဣတိ ဧတာနိ ဗာဝီသ ဇာတကာနိ ယထာက္ကမံ

Thus, these twenty-two Jātakas in their proper order,

မိလိဒေါ နာမုပဒါယ နာဂသေနဿ အဗြဝီတိ.

King Milinda, having cited by name, said to Nāgasena:

ဧဝဉ္စ သော ရာဇာ ဣမာနိ ဇာတကာနိ သဓာယ ကထေဝါ ပုနပိ ဧဝမာဟ? ‘‘ဘန္တေ နာဂသေန, အဇ္ဇေကရဟိ ဥဘောပိ သကျကုလေသု ဇာယိံသု. ဗောဓိသတ္တောပိ ဗုဒ္ဓေါ အဟောသိ. သဗ္ဗညု လောကနာယကော, ဒေဝဒတ္တော တဿ ဒေဝါတိဒေဝဿ သာသနေ ပဗ္ဗဇိဝါ ဗုဒ္ဓါလယံ အကာသိ. ကိန္နုခေါ ဘန္တေ နာဂသေန, ယံ မယာ ဘဏိတံ တံ သဗ္ဗမ္ပိ တထံ ဥဒါဟု ဝိတထန္တိ.’’

And so, having spoken with reference to these Jātaka tales, the king spoke again thus: “Venerable Nāgasena, in the present day both were born in the Sakya clan. The Bodhisatta became the Buddha, the All-Knowing Leader of the World, while Devadatta, having gone forth in the dispensation of that God of Gods, made a counterfeit of the Buddha's domain. Venerable Nāgasena, is everything I have said true or is it false?”

ဇာတကုဒ္ဓရဏံ သမတ္တံ.

The Extraction of the Jātakas is complete.

ဂါထာသရူပံ

The Nature of the Verses

ဂါထာသရူပမ္ပန ဧဝံ ဝေဒိတဗ္ဗံ?

The nature of the verses, however, should be understood thus:

မိလိဒေါ နာမ သော ရာဇာ သာဂလာယမ္ပုရုတ္တမေ

That king named Milinda, in Sāgala, the best of cities,

ဥပဂဉ္ဆိ နာဂသေနံ ဂင်္ဂါ’ဝ ယထသာဂရံ.

approached Nāgasena, as the Ganges flows to the ocean.

အာသဇ္ဇ ရာဇာ စိတြကထီ ဥက္ကာဓာရံ တမောနုဒံ အပုစ္ဆိ နိပုဏေ ပဉှေ ဌာနာဌာနဂတေ ပုထူ,

The king, a skilled speaker, having approached the torch-bearer, the dispeller of darkness, asked subtle, varied questions concerning what is fitting and unfitting,

ပုစ္ဆာ ဝိသဇ္ဇနာ စေဝ ဂမ္ဘိရထူပနိဿိတာ

The questions and answers were indeed profound and based on the meaning,

ဟဒယင်္ဂမာ ကဏ္ဏသုခါ အဗ္ဘုတာ လောမဟံသနာ

Heart-moving, delightful to the ear, astonishing, and hair-raising.

အဘိဓမ္မဝိနယောဂါဠှာ သုတ္တဇာလသမထိတာ

Deeply immersed in the Abhidhamma and Vinaya, consolidated by the net of Suttas.

နာဂသေနကထာ စိတြာ ဩပမ္မေဟိ နယေဟိ စ

Nāgasena's discourse was charming, with its similes and methods.

တထ ဉာဏမ္ပဏိဓာယ ဟာသယိဝါန မာနသံ

Thus, applying knowledge and gladdening the mind,

သုဏောထ နိပုဏေ ပဉှေ ကင်္ခါဋ္ဌာနဝိဒါဠနေ’တိ

Listen to the subtle questions that tear apart the occasions for doubt.

တေနာဟု?-

Therefore it was said:

ဗဟုဿုတော စိတြကထီ နိပုဏော စ ဝိသာရဒေါ,သာမယိကော စ ကုသလော ပဋိဘာနေ စ ကောဝိဒေါ;

Learned, an eloquent speaker, skilled and confident, timely and proficient, clever in repartee;

တေပိ တေပိဋကာ ဘိက္ခူ ပဉ္စနေကာယိကာပိ စ,စတုနေကာယိကာ စေဝ နာဂသေနံ ပုရက္ခရုံ;

Those monks who were masters of the Tipiṭaka, and those versed in the five Nikāyas, and also those versed in the four Nikāyas, placed Nāgasena at their forefront.

ဂမ္ဘီရပညော မေဓာဝီ မဂ္ဂါမဂ္ဂဿ ကောဝိဒေါ,ဥတ္တမထမနုပ္ပတ္တော နာဂသေနော ဝိသာရဒေါ;

Of profound wisdom, intelligent, skilled in the path and the not-path, having attained the ultimate goal, Nāgasena was an expert.

တေဟိ ဘိက္ခူဟိ ပရိဝုတော နိပုဏေဟိ သစ္စဝါဒိဘီ,စရန္တော ဂါမနိဂမံ သာဂလံ ဥပသင်္ကမီ;

Surrounded by those monks, skilled and speakers of truth, he traveled through villages and towns and approached Sāgala.

သင်္ခေယျပရိဝေဏသ္မိံ နာဂသေနော တဒါ ဝသီ,ကထေတိ သော မနုဿေဟိ ပဗ္ဗတေ ကေသရီ ယထာ’တိ;

Nāgasena then dwelled in the Saṅkheyya monastery; he spoke to the people like a lion on a mountain.

စရဏေန စေဝ သမ္ပန္နံ သုဒန္တံ ဥတ္တမေ ဒမေ,ဒိသွာ ရာဇာ နာဂသေနံ ဣဒံ ဝစနမဗြဝိ;

Seeing Nāgasena, accomplished in conduct and well-tamed with the highest self-control, the king spoke this utterance:

ကထိကာ မယာ ဗဟူ ဒိဋ္ဌာ သာကစ္ဆာ ဩသဋာ ဗဟူ,န တာဒိသံ ဘယံ အာသိ အဇ္ဇတာသော ယထာ မမ;

Many debaters have I seen, many discussions have I engaged in, but never was there such fear as is mine today.

နိဿံသယံ ပရာဇယော မမ အဇ္ဇ ဘဝိဿတိ,ဇယော’ဝ နာဂသေနဿ ယထာ စိတ္တံ န သဏ္ဌိတန္တိ;

Without a doubt, defeat will be mine today, and victory will be Nāgasena's, for my mind is not composed.

ဗာဟိရဂါထာ

External Verses

ယထာ ဟိ အင်္ဂသမ္ဘာရာ ဟောတိ သဒ္ဒေါ ရထော ဣတိ,ဧဝံ ခဓေသု သန္တေသု ဟောတိ သတ္တောတိ သမ္မုတိ;

Just as from an assemblage of parts the word 'chariot' arises, so too, when the aggregates are present, there is the convention 'a being.'

သီလေ ပတိဋ္ဌာယ နရော သပဉေဉာ စိတ္တံ ပညဉ္စ ဘာဝယံ,အာတာပီ နိပကော ဘိက္ခု သော ဣမံ ဝိဇဋယေ ဇဋန္တိ;

Established in virtue, a wise person, developing mind and wisdom, ardent and discerning, a monk—he untangles this tangle.

အယမ္ပတိဋ္ဌာ ဓရဏီဝ ပါဏိနံ ဣဒဉ္စ မူလံ ကုသလာဘိဝုဒ္ဓိယာ,မုခဉ္စိဒံ သဗ္ဗဇိနာနုသာသနေ ယော သူလက္ခဓော ဝရပါတိမောက္ခိယော’တိ;

This is the foundation for beings, like the earth, and this is the root for the growth of the wholesome. This is also the entrance to the teaching of all the Conquerors: the aggregate of virtue, the excellent Pātimokkha.

သဒ္ဓါယ တရတီ ဩဃံ အပ္ပမာဒေန အဏ္ဏဝံ,ဝီရိယေန ဒုက္ခံ အစ္စေတိ ပညာယ ပရိသုဇ္ဈတိ;

By faith one crosses the flood, by heedfulness the ocean, by energy one overcomes suffering, by wisdom one is purified.

နာဘိနဒါမိ မရဏံ နာဘိနဒါမိ ဇီဝိတံ,ကာလဉ္စ ပဋိကင်္ခါမိ နိဗ္ဗိသံ ဘတကော ယထာ;

I do not delight in death, I do not delight in life; I await the time, like a hired servant his wages.

နာဘိနဒါမိ မရဏံ နာဘိနဒါမိ ဇီဝိတံ,ကာလဉ္စ ပဋိကင်္ခါမိ သမ္ပဇာနော ပတိဿတော;

I do not delight in death, I do not delight in life; I await the time, fully aware and mindful.

ပဋိဂစ္စေဝ တံ ကယိရာ ယံ ဇညာ ဟိတမတ္တနော,န သာကာဋိကစိန္တာယ မန္တာ ဓီရော ပရက္ကမေ;

One should do at once what one knows is for one's own welfare; a wise person should not proceed by deliberating with the thought of a cartwright.

ယထာ သာကဋိကော နာမ သမံ ဟိဝါ မဟာပထံ,ဝိသမံ မဂ္ဂမာရုယှ အက္ခဘိန္နော’ဝ ဓာယတိ;

Just as a cartwright, having left the level highway and taken to a rough road, grieves with a broken axle,

ဧဝံ ဓမ္မာ အပက္ကမ္မ အဓမ္မမနုဝတ္တိယ,မဒေါ မစ္စုမုခမ္ပတ္တော အက္ခစ္ဆိန္နော’ဝ သောစတိ;

So too, having departed from the Dhamma and followed what is not the Dhamma, a fool, having reached the mouth of death, grieves like one with a broken axle.

အလ္လဝမ္မပဋိစ္ဆန္နော နဝဒွါရော မဟာဝဏော,သမန္တတော ပဂ္ဃရတိ အသုစိ ပူတိဂဓိယော’တိ;

Covered with moist skin, with nine openings, a great wound, from all around it oozes that which is impure and foul-smelling.

မိလိဒပဉှေ ဌိတာ ဗာဝီသတိ ဂါထာ သမတ္တာ.

The twenty-two verses contained in the Questions of Milinda are complete.

ဘဿပ္ပဝေဒီ ဝေတဏ္ဍီ အတိဗုဒ္ဓိဝိစက္ခဏော,မိလိဒေါ ဉာဏဘေဒါယ နာဂသေနမုပါဂမီ;

An eloquent debater, a sophist, exceedingly intelligent and discerning, Milinda, for the sake of analyzing knowledge, approached Nāgasena.

ဝသန္တော တဿ ဆာယာယ ပရိပုစ္ဆန္တော ပုနပ္ပုနံ,ပဘိန္နဗုဒ္ဓိ ဟုဝါန သော’ပိ အာသိ တိပေဋကော;

Dwelling in his shade, questioning him again and again, he too, having become one of penetrating wisdom, became a master of the Tipiṭaka.

နဝင်္ဂံ အနုမဇ္ဇန္တော ရတ္တိဘာဂေ ရဟောဂတော,အဒ္ဒက္ခိ မေဏ္ဍကေ ပဉှေ ဒုန္နိဝေဌေ သနိဂ္ဂဟေ;

Pondering the nine-fold teaching, secluded at night, he saw the entangled questions, difficult to unravel and firmly grasped.

ပရိယာယဘာသိတံ အထိ အထိ သဓာယ ဘာသိတံ,သဘာဝဘာသိတံ အထိ ဓမ္မရာဇဿ သာသနေ;

There is speech spoken indirectly, there is speech spoken with a fixed meaning, there is speech spoken according to reality in the dispensation of the King of Dhamma.

တေသံ အထမဝိညာယ မေဏ္ဍကေ ဇိနဘာသိတေ,အနာဂတမှိ အဒ္ဓါနေဝိဂ္ဂဟော တထ ဟေဿတိ;

Not having understood their meaning in the entangled teachings spoken by the Jina, in the future there will be such conflict.

ဟဒ ကထိမ္ပသာဒေတွာ ဆေဇ္ဇာပေဿာမိ မေဏ္ဍကေ,တဿ နိဒ္ဒိဋ္ဌမဂ္ဂေန နိဒ္ဒိသိဿန္တျနာဂတေ;

Having clarified the matter in my heart, I will cause the entangled questions to be cut off; in the future, they will point out by the path indicated by him.

ဝိသမံ သဘယံ အတိဝါတော ပဋိစ္ဆန္နံ ဒေဝနိဿိတံ,ပထော စ သင်္ကမော တိထံ အဋ္ဌေတေ ပရိဝဇ္ဇိယာ;

Uneven ground, a fearful place, excessive wind, a concealed place, a place resorted to by devas, a path, a bridge, and a ford—these eight should be avoided.

ရတ္တော ဒုဋ္ဌော စ မူဠှော စ မာနီ လုဒ္ဓေါ တထာ’လသော,ဧကစိန္တီ စ ဗာလော စ ဧတေ အထဝိနာသကာ;

The lustful, the hateful, the deluded, the arrogant, the greedy, and the lazy, the solitary thinker and the fool—these are the destroyers of well-being.

ရတ္တော ဒုဋ္ဌော စ မူဠှော စ ဘီရု အာမိသစက္ခုကော,ဣထိ သောဏ္ဍော ပဏ္ဍကော စ နဝမော ဘဝတိ ဒါရကော;

The lustful, the hateful, the deluded, the fearful, one whose eye is on gain, the woman, the drunkard, the eunuch, and the ninth is the child.

နဝေတေ ပုဂ္ဂလာ လောကေ ဣတ္တရာ စလိတာ စလာ,ဧတေဟိ မန္တိတံ ဂုယှံ ခိပ္ပံ ဘဝတိ ပါကဋံ;

These nine persons in the world are of little account, wavering, and unstable. A secret counselled by them quickly becomes public.

ဝသေန ယသပုစ္ဆာဟိ တိထဝါသေန ယောနိသော,သာကစ္ဆာ သ္နေဟသံသေဝါ ပတိရူပဝသေန စ

By mastery, by fame, by questioning, by dwelling in a suitable place, by wise attention, by discussion, by affectionate association, and by suitable conduct—

ဧတာနိ အဋ္ဌ ဌာနာနိ ဗုဒ္ဓိဝိသဒကာရကာ,ယေသံ ဧတာနိ သမှောန္တိ တေသံ ဗုဒ္ဓိ ပဘိဇ္ဇတိ;

These eight factors make wisdom clear; for whosoever possesses them, their wisdom penetrates.

ပူဇီယန္တာ အသမသမာ သဒေဝမာနုသေဟိ တေ,န သာဒိယန္တိ သက္ကာရံ ဗုဒ္ဓါနံ ဧသ ဓမ္မတာ’တိ

Worshipped by gods and humans, those equal to the unequalled, they do not delight in honor—this is the nature of the Buddhas.

အယံ ဂါထာ သာရိပုတ္တထေရေန ဝုတ္တာ.

This verse was spoken by the Elder Sāriputta.

ဣမေဟိ အဋ္ဌိဟိ တမဂ္ဂပုဂ္ဂလံဒေဝါတိဒေဝံ နရဒမ္မသာရထိံ,သမန္တစက္ခုံ သတပုညလက္ခဏံပါဏေဟိ ဗုဒ္ဓံ သရဏံ ဂတော’သ္မိ;

By these bones, to that supreme person, the god beyond gods, the charioteer of tamable men, the all-seeing one, marked with a hundred merits, to the Buddha, with my life, I have gone for refuge.

ဇာလိံကဏှာဇိနံ ဓီတံ မဒ္ဒိဒေဝိံ ပတိဗ္ဗတံ,စဇမာနော နစိန္တေသိံ ဗောဓိယာယေဝ ကာရဏာ;

(ဇာတကဂါထာ)

Giving away my son Jāli, my daughter Kaṇhājinā, and my devoted wife Maddī, I did not hesitate, for the sake of enlightenment alone. (Jātaka verse)

န အန္တလိက္ခေ န သမုဒ္ဒမဇ္ဈေန ပဗ္ဗတာနံ ဝိဝရံ ပဝိဿ,န ဝိဇ္ဇတိ သော ဇဂတိပ္ပဒေသောယထဋ္ဌိတံ နပ္ပသဟေယျ မစ္စု;

Not in the sky, nor in the middle of the ocean, nor by entering a cleft of the mountains, is there found a place on earth where standing one would not be overcome by death.

ကာယေန သံဝရော သာဓု သာဓုဝါစာယ သံဝရော,မနသာ သံဝရော သာဓု သာဓု သဗ္ဗထသံဝရော;

Good is restraint by the body; good is restraint by speech; good is restraint by the mind; good is restraint in every way.

အစေတနံ ဗြာဟ္မဏ အဿုဏန္တံဇာနံ အဇာနန္တမိမံ ပလာသံ,အာရဒ္ဓဝီရိယော ဓုဝမပ္ပမတ္တောသုခသေယျံ ပုစ္ဆသိ ကိဿ ဟေတု’တိ;

(ဇာတကဂါထာ)

O brahmin, you who have roused your energy, are steadfast and heedful, why do you, who know, ask this senseless, unheeding, and unknowing palāsa tree about a pleasant sleep? (Jātaka verse)

ဣတိ ဖဒန ရုက္ခော’ပိ တာဝဒေ အဇ္ဈဘာသထ,မယှမ္ပိ ဝစနံ အထိ ဘာဇဒွါဇ သုဏောဟိ မေ’တိ;

(ဇာတကဂါထာ)

Thus the Phandana tree spoke to him at that very moment: 'I too have something to say, Bhāradvāja, listen to me.' (Jātaka verse)

စုဒဿ ဘတ္တံ ဘုဉ္ဇိဝါ ကမ္မာရဿာ’တိ မေ သုတံ,အာဗာဓံ သမ္ဖုသီ ဓီရော ပဗာဠှံ မာရဏန္တိကတ္တိ

Having eaten the meal of Cunda the smith, so I have heard, the wise one was afflicted with a severe illness, ending in death.

သထဝါတော ဘယံ ဇာတံ နိကေတာ ဇာယတီ ရဇော,အနိကေတမသထဝံ ဧတံ ဝေ မုနိဒဿနန္တိ;

(ဇိနဘာသိတာ မိနိဒေန ဝုတ္တာ)

From association fear is born, from a household defilement is born. The homeless, unassociated state—this indeed is the vision of the sage. (Spoken by the Jina, recited by Milinda)

သသမုဒ္ဒပရိယာယံ မဟိံ သာဂရကုဏ္ဍလံ,န ဣစ္ဆေ သဟ နိဒါယ ဧဝံ သယှ ဝိဇာနဟီတိ;

(ဇာတကဂါထာ လောမကဿပေန ဝုတ္တာ)

The earth bounded by the ocean, girdled by the sea, he would not desire it together with a hoard; thus know the steadfast one. (Jātaka verse spoken by Lomakassapa)

ဝဓိဿမေတန္တိ ပရာမသန္တောကာသာဝမဒ္ဒက္ခိ ဓဇံ ဣသီနံ,ဒုက္ခေန ဖုဋ္ဌဿုဒပါဒိ သညာအရဟဒ္ဓဇော သဗ္ဘိ အဝဇ္ဈရူပေါ’တိ;

(ဇာတကဂါထာ ဆဒ္ဒန္တနာဂရာဇေန ဝုတ္တာ)

Thinking 'I will kill him,' and considering it, he saw the ochre robe, the banner of the sages. For him, struck by suffering, this perception arose: 'The banner of the Arahant is inviolable to the good.' (Jātaka verse spoken by the Nāga king Chaddanta)

ဂါထာဘိဂီတမ္မေ အဘောဇနေယျံသမ္ပဿတံ ဗြာဟ္မဏ နေသ ဓမ္မော,ဂါထာဘိဂီတံ ပနုဒန္တိ ဗုဒ္ဓါဓမ္မေ သတိ ဗြာဟ္မဏ ဝုတ္တိရေသာ;

(သုတ္တာနိပါတဂါထာ ဇိနဘာသိတာ)

What is obtained by chanting verses is not to be eaten by me. O brahmin, this is not the principle for those who see. The Buddhas reject what is obtained by chanting verses. O brahmin, while the Dhamma exists, this is their livelihood. (Suttanipāta verse spoken by the Jina)

န မေ အာစရိယော အထ သဒိသော မေ န ဝိဇ္ဇတိ,သဒေဝကသ္မိံ လောကသ္မိံ နထိ မေ ပဋိပုဂ္ဂလော’တိ;

(ခဓကဂါထာ ဇိနဘာသိတာ)

I have no teacher, and no one equal to me is found; in the world with its gods, there is no counterpart to me. (Khandhaka verse spoken by the Jina)

ဝိပုလော ရာဇဂဟိကာနံ ဂိရိသေဋ္ဌော ပဝုစ္စတိ,သေတော ဟိမဝတံ သေဋ္ဌော အာဒိစ္စော အဃဂါမိနံ;

Vipula is called the chief of mountains for the people of Rājagaha; Seta is the chief of the snowy mountains; the sun is the chief of those who travel in the sky.

သမုဒ္ဒေါ’ဒဓိနံ သေဋ္ဌော နက္ခတ္တာနဉ္စ စဒိမာ,သဒေဝကဿ လောကဿ ဗုဒ္ဓေါ အဂ္ဂေါ ပဝုစ္စတီတိ;

The ocean is the chief of waters, and the moon of the constellations; of the world with its devas, the Buddha is said to be the foremost.

(ဒွေ ဂါထာ မာဏဝကဒေဝပုတ္တေန ဝုတ္တာ နာဂသေနထေရေန ဝုတ္တာ)

(Two verses spoken by the devaputta Māṇavaka, recited by the Elder Nāgasena.)

ဧကော မနောပသာဒေါ သရဏဂမနံ အဉ္ဇလိပ္ပဏာမော ဝါ,ဥဿဟတေ တာရယိတုံ မာရဗလနိသူဒနေ ဗုဒ္ဓေ’တိ;

(အယံ ဂါထာ သာရိပုတ္တထေရေနာဘတာ)

A single instance of mental confidence, taking refuge, or a reverential salutation with joined palms, is able to carry one across, when directed to the Buddha who crushes the army of Māra. (This verse was cited by the Elder Sāriputta.)

အာရဟထ နိက္ခမထ ယုဇ္ဇထ ဗုဒ္ဓသာသနေ,ဓုနာထ မစ္စုနော သေနံ နဠာဂါရံ’ဝ ကုဉ္ဇရော’တိ;

(ဇိနဘာသိတာ မိလိဒေန ဝုတ္တာ)

Arouse yourselves, go forth, strive in the Buddha's Dispensation! Shake off the army of Death as an elephant a reed house. (Spoken by the Jina, recited by Milinda)

ယော သီလ ဝါ ဒုဿီလေသု ဒဒါတိ ဒါနံဓမ္မေန လဒ္ဓံ သုပသန္န စိတ္တော,အဘိသဒ္ဒဟံ ကမ္မဖလံ ဥလာရံတံ ဝေ ဒါနံ ဒါယကတော ဝိသုဇ္ဈတီ’တိ;

(အယံ နာဂသေနေန အာဘတာ)

Whoever gives a gift to the virtuous or the unvirtuous, a gift acquired righteously, with a mind serene, having firm faith in the excellent fruit of kamma—that gift, indeed, is purified by the giver. (This was cited by Nāgasena.)

န မေ ဒေဿာ ဥဘော ပုတ္တာ မဒ္ဒီ ဒေဝီ န အပ္ပိယာ,သဗ္ဗညုတံ ပိယံ မယှံ တသ္မာ ပိယေ အဒါသဟန္တိ;

Neither of my two sons is hateful to me, nor is Queen Maddī uncherished; but omniscience is dear to me, therefore I gave away my beloved ones.

သဟဿဂ္ဃဉှိ မံ တာတော ဗြာဟ္မဏဿ ပိတာ အဒါ,အထော ကဏှာဇိနံ ကညံ ဟထိနဉ္စ သတေန စာ’တိ;

Indeed, my father gave me, worth a thousand, to the brahmin; and also the maiden Kaṇhājinā, and a hundred elephants.

ဇိဂစ္ဆာယ ပိပါသာယ အဟိနာ ဒဋ္ဌော ဝိသေန စ,အဂ္ဂိ ဥဒက သတ္တီဟိ အကာလေ တထ မိယျတိ;

By hunger, by thirst, bitten by a snake, and by poison; by fire, water, or weapons, thus one dies an untimely death.

အနုမာနပဉှေ ဝုစ္စမာနာ ဣမာ ဂါထာ သလ္လက္ခေတဗ္ဗာ?

These verses, spoken in the Section on Inference, are to be considered.

ဗဟု ဇနေ တာရယိဝါ နိဗ္ဗုတော ဥပဓိက္ခယေ,အနုမာနေနဉာတဗ္ဗံ’အထိ သော ဒီပဒုတ္တမော’တိ;

Having ferried many people across, extinguished with the destruction of the substrata of existence, by inference it is to be known: 'He, the foremost refuge, exists.'

ကမ္မမူလံ ဂဟေတွာန အာပဏံ ဥပဂစ္ဆထ,အာရမ္မဏံ ကိဏိဝါန တတော မုစ္စထ မုတ္တိယာတိ;

Taking the capital of kamma, go to the shop; having bought the object, then be freed into liberation.

န ပုပ္ဖဂဓော ပဋိဝါတမေတိ န စဒနံ တဂရမလ္လိကာ ဝါ,သတဉ္စ ဂဓော ပဋိဝါတမေတိ သဗ္ဗာ ဒိသာသပ္ပုရိသော ပဝါတိ;

The scent of flowers does not travel against the wind, nor that of sandalwood, tagara, or jasmine; but the scent of the virtuous travels against the wind—a good person pervades all directions.

စဒနံ တဂရံ ဝါပိ ဥပ္ပလံ အထ ဝဿိကီ,ဧတေသံ ဂဓဇာတာနံ သီလဂဓော အနုတ္တရော;

Sandalwood, tagara, lotus, or jasmine—among these kinds of scents, the scent of virtue is unsurpassed.

အပ္ပမတ္တော အယ ဂဓော ယဝါယံ နဂရစဒနီ,ယော စ သီလဝတံ ဂဓော ဝါတ ဒေဝေသု ဥတ္တမော’တိ;

Insignificant is this scent of tagara and sandalwood; but the scent of the virtuous, which blows among the devas, is supreme.

ကမ္မမူလံ ဇနာ ဒဝါ ဂဏှန္တိ အမတံ ဖလံ,တေန တေ သုခိတာ ဟောန္တိ ယေ ကီတာ အမတံ ဖလန္တိ;

People, having given the capital of kamma, obtain the Deathless fruit; by that they are happy, those who have bought the Deathless fruit.

ယေ ကေစိ လောကေ အဂဒါ ဝိသာနံ ပဋိဗာဟကာ,ဓမ္မာဂဒသမံ နထိ ဧတံ ပိဝထ ဘိက္ခဝေါ’တိ;

Whatever antidotes exist in the world to counteract poisons, there is none equal to the Dhamma-antidote. Drink this, O bhikkhus.

ယေ ကေစိ ဩသဓာ လောကေ ဝိဇ္ဇန္တိ ဝိဝိဓာ ဗဟူ,ဓမ္မောသဓ သမံ နထိ ဧတံ ပိဝထ ဘိက္ခဝေါ’တိ;

Whatever medicines exist in the world, varied and many, there is none equal to the Dhamma-medicine. Drink this, O bhikkhus.

ဓမ္မောသဓံ ပိဝိဝါန အဇရာမရဏာ သိယုံ,ဘာဝယိဝါ စ ပဿိဝါ နိဗ္ဗုတာ ဥပဓိက္ခယေ’တိ;

Having drunk the Dhamma-medicine, they become free from aging and death. Having developed and seen, they are extinguished through the destruction of the substrata of existence.

ဗျာဓိတံ ဇနတံ ဒိသွာ အမတာပဏံ ပသာရယီ,ကမ္မေန တံ ကိဏိဝါန အမတမာဒေထ ဘိက္ခဝေါ’တိ;

Seeing the afflicted populace, he set up the shop of the Deathless: 'Having bought it with kamma, take the Deathless, O bhikkhus!'

ဧဝရူပါနိ သီလာနိသန္တိ ဗုဒ္ဓဿ အာပဏေ,ကမ္မေန တံ ကိဏိဝါန ရတနံ ဝေါ ပိလဓထာ’တိ;

Such virtues are in the Buddha's shop; having bought them with kamma, adorn yourselves with this jewel.

သမာဓိရတနမာလဿ ကုဝိတက္ကာ န ဇာယရေ,န စ ဝိက္ခိပ္ပတေ စိတ္တံ ဧတံ တုမှေ ပိလဓထာ’တိ;

For one wearing the jewel of concentration, unwholesome thoughts do not arise, nor is the mind scattered—adorn yourselves with this.

ပညာရတနမာလဿ န စိရံ ဝတ္တတေ ဘဝေါ,ခိပ္ပံ ဖဿေတိ အမတံ န စ သော ရောစတေ ဘဝေ’တိ;

For one wearing the jewel of wisdom, existence does not long continue; swiftly he attains the Deathless, and he does not delight in existence.

မဏိမာလာဓရံ ဂေဟဇနော သာမိံ ဥဒိက္ခတိ,ဝိမုတ္တိရတနမာလန္တု ဥဒိက္ခန္တိ သဒေဝကာ’တိ;

The people of the house look upon the master wearing a jeweled necklace; but the world with its devas looks upon one wearing the jewel-necklace of liberation.

ယေန ဉာဏေန ဗုဇ္ဈန္တိ အရိယာ ကတကိစ္စတံ,တံ ဉာဏရတနံ လဒ္ဓုံ ဝါယမေထ ဇိနောရသာ’တိ;

Strive to attain that jewel of knowledge by which the noble ones awaken to the completion of their task, O sons of the Victor.

ပဋိသမ္ဘိဒါ ကိဏိဝါနဉာဏေန ဖဿယေယျ ယော,အသမ္ဘီတော အနုဗ္ဗိဂ္ဂေါ အတိရောစတိ သဒေဝကေ’တိ;

He who, having bought the analytical knowledges, might realize them with his own knowledge, unfearing and unperturbed, outshines the world with its devas.

ဗောဇ္ဈင်္ဂရတနမာလဿ ဥဒိက္ခန္တိ သဒေဝကာ,ကမ္မေန တံ ကိဏိဝါန ရတနံ ဝေါ ပိလဓထာ’တိ;

The world with its devas looks upon one wearing the jewel of the Factors of Enlightenment; having bought it with kamma, adorn yourselves with this jewel.

အာယု အာရောဂတာ ဝဏ္ဏံ သဂ္ဂံ ဥစ္စာကုလီနတာ,အသင်္ခတဉ္စ အမတံ အထိ သဗ္ဗာပဏေ ဇိနေ;

Long life, health, beauty, heaven, high birth, the Unconditioned, and the Deathless—all are in the Victor, that all-providing shop.

အပ္ပေန ဗဟုကေနာပိ ကမ္မမူလေန ဂယှတိ,ကိဏိဝါ သဒ္ဓါမူလေန သမိဒ္ဓါ ဟောထ ဘိက္ခဝေါ;

It is obtained by a small or large capital of kamma; having bought with the capital of faith, be prosperous, O bhikkhus.

ဘဝတီဟ-

Here it is said:

ဝီတရာဂါ ဝီတဒေါသာ ဝီတမောဟာ အနာသဝါ,ဝီတတဏှာ အနာဒါနာ ဓမ္မနဂရေ ဝသန္တိ တေ;

Free from passion, free from hatred, free from delusion, without defilements, free from craving, without grasping—they dwell in the city of Dhamma.

အာရညကာ ဓူတဓရာ ဓာယိနော လူခစီဝရာ,ဝိဝေကာဘိရတာ ဓီရာ ဓမ္မနဂရေ ဝသန္တိ တေ’တိ;

Forest-dwellers, observers of ascetic practices, meditators, wearers of coarse robes, those who delight in seclusion, the wise—they dwell in the city of Dhamma.

နေသဇ္ဇိကာ သထတိကာ အထော’ပိ ဌာနဝင်္ကမာ,ပံသုကူလဓရာ သဗ္ဗေ ဓမ္မနဂရေ ဝသန္တိ တေ;

Practitioners of the sitter's observance, those who are persevering, and also those who practice standing and walking; all who wear rag-robes—they dwell in the city of Dhamma.

တိစီဝရဓရာ သဗ္ဗေ စမ္မခဏ္ဍစတုထကာ,ရတာ ဧကာသနေ ဝိညု ဓမ္မနဂရေ ဝသန္တိ တေ;

All who wear the three robes, with a piece of hide as a fourth item, the wise who delight in eating in one sitting—they dwell in the city of Dhamma.

အပ္ပိစ္ဆာ နိပကာ ဓီရာ အပ္ပာဟာရာ အလောလုပါ,လာဘာလာဘေန သန္တုဋ္ဌာ ဓမ္မနဂရေ ဝသန္တိ တေ;

Of few wishes, prudent, wise, of little food, not greedy, content with gain and loss—they dwell in the city of Dhamma.

ဓာယီ ဓာနရတာ ဓီရာ သန္တစိတ္တာ သမာဟိတာ,အာကိဉ္စညံ ပထယာနာ ဓမ္မနဂရေ ဝသန္တီ တေ;

Meditators, delighting in meditation, wise, with peaceful minds, composed, aspiring to nothingness—they dwell in the city of Dhamma.

ပဋိပန္နာ ဖလဋ္ဌာ စ သေက္ခာ ဖလသမင်္ဂိနော,အာသိံသကာ ဥတ္တမထံ ဓမ္မနဂရေ ဝသန္တိ တေ;

Those who are practicing and those established in the fruit, learners and those endowed with the fruit, aspiring for the highest goal—they dwell in the city of Dhamma.

သောတာပန္နာ စ ဝိမလာ သကဒါဂါမိနော စ ယေ,အနာဂါမီ စ အရဟန္တော ဓမ္မနဂရေ ဝသန္တိ တေ;

Stream-enterers, the stainless ones, and those who are once-returners, non-returners and arahants—they dwell in the city of Dhamma.

သတိပဋ္ဌာနကုသလာ ဗောဇ္ဈင်္ဂဘာဝနာရတာ,ဝိပဿကာ ဓမ္မဓရာ ဓမ္မနဂရေ ဝသန္တိ တေ;

Skilled in the establishments of mindfulness, delighting in the development of the factors of enlightenment, insight meditators, bearers of the Dhamma—they dwell in the city of Dhamma.

ဣဒ္ဓိပါဒေသု ကုသလာ သမာဓိဘာဝနာရတာ,သမ္မပ္ပဓာနမနုယုတ္တာ ဓမ္မနဂရေ ဝသန္တိ တေ;

Skilled in the bases of spiritual power, delighting in the development of concentration, devoted to right efforts—they dwell in the city of Dhamma.

အဘိညာပါရမိပ္ပတ္တာ ပေတ္တိကေ ဂေါစရေ ရတာ,အန္တဠိက္ခမှိ စရဏာ ဓမ္မနဂရေ ဝသန္တိ တေ;

Having attained the perfection of direct knowledges, delighting in the ancestral domain, walking in the sky—they dwell in the city of Dhamma.

ဩက္ခိတ္တစက္ခု မိတဘာဏီ ဂုတ္တဒွါရာ သုသံဝုတာ,သုဒန္တာ ဥတ္တမေ ဒမေ ဓမ္မနဂရေ ဝသန္တိ တေ;

With downcast eyes, of measured speech, with guarded doors, well-restrained, well-tamed, supreme in self-control—they dwell in the city of Dhamma.

တေဝိဇ္ဇာ ဇဠဘိညာ စ ဣဒ္ဓိယာ ပါရမိံ ဂတာ,ပဉဉာယ ပါရမိပ္ပတ္တာ ဓမ္မနဂရေ ဝသန္တိ တေ;

Possessed of the three knowledges and the six direct knowledges, who have reached perfection in spiritual power, and who have attained the perfection of wisdom—they dwell in the city of Dhamma.

ယထာပိ နဂရံ ဒိသွာ သုဝိဘတ္တံ မနောရမံ,အနုမာနေန ဇာနန္တိ ဝဍ္ဎကိဿ မဟတ္တနံ;

Just as, having seen a well-divided, delightful city, they know by inference the greatness of the architect;

တထေဝ လောကနာထဿ ဒိသွာ ဓမ္မပုရံ ဝရံ,အနုမာနေန ဇာနန္တိ အထိ သော ဘဂဝါ ဣတိ;

Even so, having seen the excellent city of Dhamma of the Lord of the World, they know by inference: 'That Blessed One exists.'

အနုမာနေနဇာနန္တိ ဦမိံ ဒိသွာန သာဂရေ,ယထာ’ယံ ဒိဿတေ ဦမီ မဟန္တော သော ဘဝိဿတိ;

By inference they know, having seen a wave in the ocean: 'As this wave is seen, so great will the ocean be.'

တထာ ဗုဒ္ဓံ သောကနုဒံ သဗ္ဗထမပရာဇိတံ,တဏှက္ခယမနုပ္ပတ္တမ္ဘဝသံသာရမောစနံ;

Thus, the Buddha, dispeller of sorrow, unconquered in every way, who has attained the destruction of craving, liberator from the cycle of existence;

အနုမာနေန ဉာတဗ္ဗံ ဦမိံ ဒိသွာ သဒေဝကေ,ယထာ ဓမ္မုမိဝိပ္ဖရော အဂ္ဂေါ ဗုဒ္ဓေါ ဘဝိဿတိ;

By inference it is to be known, having seen the wave in the world with its devas, that as the Dhamma-wave spreads, so supreme will the Buddha be.

အနုမာနေန ဇာနန္တိ ဒိသွာ အစ္စုဂ္ဂတံ ဂိရိံ,ယထာ အစ္စုဂ္ဂတော ဧသ ဟိမဝါ သော ဘဝိဿတိ;

By inference they know, having seen a lofty mountain: 'As this peak is towering, so must it be the Himālaya.'

တထာ ဒိသွာဓမ္မဂိရိံ သီတီဘုတံ နိရူပဓိံ,အစ္စုဂ္ဂတံ ဘဂဝတော အစလံ သုပ္ပတိဋ္ဌိတံ;

Thus, having seen the Dhamma-mountain, cooled, without substrata, exalted, of the Blessed One, unshaken, well-established,

အနုမာနေန ဉာတဗ္ဗံ ဒိသွာန ဓမ္မပဗ္ဗတံ,တထာ ဟိ သော မဟာဝီရော အဂ္ဂေါ ဗုဒ္ဓေါ ဘဝိဿတိ;

By inference it is to be known, having seen the Dhamma-mountain: 'For truly, that great hero will be the foremost Buddha.'

ယထာပိ ဂဇရာဇဿ ပဒံ ဒိသွာန မာနုသာ,အနုမာနေနဇာနန္တိ မဟာ ဧသ ဂဇော ဣတိ;

Just as people, having seen the footprint of an elephant king, know by inference: 'This is a great elephant';

တထေဝ ဗုဒ္ဓနာဂဿ ပဒံ ဒိသွာ ဝိဘာဝိနော,အနုမာနေန ဇာနန္တိ ဥဠာရော သော ဘဝိဿတိ;

Even so, having seen the footprint of the Buddha-elephant, the discerning know by inference: 'He will be exalted.'

အနုမာနေနဇာနန္တိ ဘီတေ ဒိသွာန ကုမ္မိဂေ,မိဂရာဇဿ သဒ္ဒေနဘီတာ’မေ ကုမ္မိဂါ ဣတိ;

By inference they know, having seen frightened beasts: 'These beasts are frightened by the sound of the Lion-king.'

တထေဝ တိထိယေ ဒိသွာ ဝိထဒ္ဓေ ဘီတမာနသေ,အနုမာနေန ဉာတဗ္ဗံ ဓမ္မရာဇေန ဂဇ္ဇိတံ;

Even so, having seen the sectarians, confused and fearful in mind, it is to be known by inference that the Dhamma-king has roared.

နိဗ္ဗုတံ ပထဝိံ ဒိသွာ ဟရိတပတ္တံ မဟောဒကံ,အနမာနေန ဇာနန္တိ မဟာမေဃေန နိဗ္ဗုတံ;

Having seen the earth quenched, green with foliage, abounding in water, they know by inference: 'It has been quenched by a great raincloud.'

တထေဝိမံ ဇနံ ဒိသွာ အာမောဒိတပမောဒိတံ,အနုမာနေန ဉာတဗ္ဗံ ဓမ္မရာဇေန တပ္ပိတံ;

Even so, having seen this populace joyful and delighted, it is to be known by inference that they have been satisfied by the Dhamma-king.

လဂ္ဂံ ဒိသွာ ဘိသံ ပင်္ကံ ကလလဒ္ဒဂတံ မဟိံ,အနုမာနေန ဇာနန္တိ ဝါရိက္ခဓော မဟာ ဂတော;

Having seen the earth thickly covered with mud and mire, they know by inference: 'A great flood of water has passed by.'

တထေဝိမံ ဇနံ ဒိသွာ ရဇောပက္ခသမာဟိတံ,ဝဟိတံ ဓမ္မနဒိယာ ဝိဿဋ္ဌံ ဓမ္မသာဂရေ;

Even so, having seen this populace covered in the dust of defilements, carried along by the river of Dhamma, released into the ocean of Dhamma;

ဓမ္မာမတဂတံ ဒိသွာ သဒေဝကမိမံ မဟိံ,အနုမာနေန ဉာတဗ္ဗံ ဓမ္မက္ခဓော မဟာ ဂတော;

Having seen this world with its devas gone to the Deathless Dhamma, it is to be known by inference: 'A great flood of Dhamma has passed by.'

အနုမာနေန ဇာနန္တိ ဃာယိဝါ ဂဓမုတ္တမံ,ယထာ’ယံ ဝါယတီ ဂဓော ဟေဿန္တိ ပုပ္ဖိတာ ဒုမာ;

By inference they know, having smelled the finest scent: 'As this fragrance blows, the trees will bloom.'

တထေဝါယံ သီလဂဓော ပဝါယတိ သဒေဝကေ,အနုမာနေန ဉာတဗ္ဗံ အထိ ဗုဒ္ဓေါ အနုတ္တရော’တိ;

Even so, this fragrance of virtue spreads in the world with its devas; by inference it is to be known: 'There is an unsurpassed Buddha.'

အနုမာနပဉှံ.

The Question of Inference.

ပဿတာရညကေ ဘိက္ခူ အဇ္ဈောဂါဠှေ ဓုတေ ဂုဏေ,ပုန ပဿတိ ဂိဟိ ရာဇာ အနာဂါမိဖလေ ဌိတေ;

The king sees forest bhikkhus steeped in ascetic qualities; then again, he sees householders established in the fruit of non-returning.

ဥဘော’ပိ တေ ဝိလောကေဝါ ဥပ္ပဇ္ဇိ သံသယော မဟာ,ဗုဇ္ဈေယျ စေ ဂိဟိဓမ္မေ ဓုတင်္ဂံ နိပ္ဖလံ သိယာ;

Having observed them both, a great doubt arose in him: 'If one could awaken in the householder life, would ascetic practice be fruitless?'

ပရဝါဒိဝါဒမထနံ နိပုဏံ ပိဋကတ္တယေ,ဟဒ ပုစ္ဆေ ကထိသေဋ္ဌံ သော မေ ကင်္ခံ ဝိနောဿတီ’တိ

I shall ask the foremost of speakers, the crusher of opponents' arguments, skilled in the three Piṭakas; he will dispel my doubt.

မေဏ္ဍကပဉှေ ဌိတာ ဒွါသီတိ ဂါထာ သမတ္တာ.

The eighty-two verses of the Meṇḍaka Question are concluded.

မိလိဒပ္ပကရဏေ သဗ္ဗာ ဂါထာ သမ္ပိဏ္ဍိတာ စတုရာဓိကသတဂါထာ ဟောန္တိ.

In the Milindapañha, all the verses collected together are one hundred and four.

မိလိဒပ္ပကရဏေ သဗ္ဗဂါထာသရူပဂဟဏံ သမတ္တံ.

The collection of all the verses in the Milindapañha is concluded.

သံချာသရူပံ

The Summary of Enumerations

သင်္ချာသရူပံ ပန ဧဝံ ဝေဒိတဗ္ဗံ. ဧက-ဒွိ-တိ-စတု-ပဉ္စ-ဆ-သတ္တ-အဋ္ဌ-နဝ-ဒသ-ဧကာဒသ-ဒွါဒသ- တေရသ-စုဒ္ဒသ-သောဠသ-သတ္တရသ-အဋ္ဌာရသ-ဧကူနဝီသတိ-ပဉ္စဝီသတိ-အဋ္ဌဝီသတိ-တိံသာ -ဆသဋ္ဌိ-ဒိယဍ္ဎသတန္တိ ပဉ္စဝီသတိဝိဓာ သင်္ချာ. တထ ဗုဒ္ဓေါ ဧကော, ပထဝိ ဧကာ, သမုဒ္ဒေါ ဧကော, သိနေရု ဧကော, ဒေဝလောကော ဧကော, ဗြဟ္မလောကော ဧကော’တိ ဆ ဧကကာ မိလိဒပ္ပကရဏေ အာဂတာ.

The summary of enumerations, however, should be understood thus: One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, sixteen, seventeen, eighteen, nineteen, twenty-five, twenty-eight, thirty, sixty-six, one hundred and fifty—these are the twenty-five kinds of enumeration. Thus, the Buddha is one, the earth is one, the ocean is one, Mount Sineru is one, the world of devas is one, the world of Brahmā is one—these six 'ones' are found in the Milindapañha.

ဒွေ အထဝသေ သမ္ပဿမာနာ ဘဂဝတာ ဝိဟာရဒါနံ အနုညာတံ? ဝိဟာရဒါနံ နာမ သဗ္ဗဗုဒ္ဓေဟိ ဝဏ္ဏိတံ အနုမတံ ထောမိတံ ပသထံ ဝိဟာရဒါနံ ဒဝါ ဒေဝမနုဿာ ဇာတိဇရာဗျာဓိမရဏေဟိ မုစ္စိဿန္တိ. ဝိဟာရေ သတိ ဘိက္ခူ ဘိက္ခုနိယော ဝါ ကတောကာသာ ဒဿနကာမာနံ သုလဘဒဿနံ ဘဝိဿန္တီ’တိ.

Seeing what two advantages did the Blessed One permit the gift of a monastery? The gift of a monastery, indeed, is praised, approved, extolled, and commended by all Buddhas. Having given the gift of a monastery, devas and humans will be freed from birth, aging, sickness, and death. When a monastery exists, monks and nuns will have the opportunity and will be easy to see for those wishing to see them.

ဒွေ အထဝသေ ပဋိစ္စ သဗ္ဗဗုဒ္ဓါ အတ္တနာ နိမ္မိတံ စတုပစ္စယံ န ပရိဘုဉ္ဇန္တိ? အဂ္ဂဒက္ခိဏေယျော သထာ’တိ ဗဟူ ဒေဝမနုဿာ စတုပစ္စယံ ဒတွာ ဒုက္ခာ မုစ္စိဿန္တိ. ဗုဒ္ဓါ ပဋိဟာရိယံ ကဝါ ဇီဝိတဝုတ္တိံ ပရိယေသန္တီ’တိ ပရူပဝါဒလောပနထဉ္စာတိ.

For what two reasons do all Buddhas not consume the four requisites created by themselves? So that many devas and humans, thinking, 'The Teacher is worthy of the highest offering,' may give the four requisites and be freed from suffering; and to avoid the accusation, 'Buddhas seek a livelihood by performing miracles,' and to prevent the fault of disparagement by others.

ဒွေ အကမ္မဇာ အဟေတုဇာ အနုတုဇာ? အာကာသော နိဗ္ဗာနဉ္စာ’တိ

What two things are not born of kamma, not born of a cause, and not born of season? Space and Nibbāna.

ဒွေ အထဝသေ သမ္ပဿမာနေန ဝေဿန္တရေန ရညာ ဒွေ ပုတ္တာ ဒိန္နာ? ဒါနပထောဝ မေ န ပရိဟာယိဿတိ, ဣမေ ကုမာရာ မူလဇလာဟာရဘုဉ္ဇနဒုက္ခတော မုစစိဿန္တီ’တိ.

Seeing what two advantages did King Vessantara give away his two children? 'My path of giving will not decline, and these children will be freed from the suffering of eating roots and water.'

ဥဒကဿ ဒွေ ဂုဏာ နိဗ္ဗာနံ အနုပ္ပဝိဋ္ဌာ? သီတလဘာဝေါ, ပီတဿ ဃမ္မဝိနယနဘာဝေါ စာ’တိ.

What two qualities of water have entered into Nibbāna? Coolness, and the ability to relieve weariness for one who has drunk it.

အသတိယာ အဇာနနေန စာ’တိ ဒွီဟိ ကာရဏေဟိ အာပတ္တိံ အာပဇ္ဇန္တီ’တိ ဆ ဒုကာ အာဂတာ.

Through lack of mindfulness and unknowing—by these two causes, offenses are committed. Thus, six pairs have been presented.

သီတေန ဥဏှေန အတိဘောဇနေနာ’တိ တီဟိ အာကာရေဟိ ပိတ္တံ ကုပ္ပတိ.

By cold, heat, and overeating—through these three ways, bile is agitated.

သီတေန ဥဏှေန အန္နာပါနေန စာ’တိ တဟီ အာကာရေဟိ သေမှံ ကုပ္ပတိ.

By cold, heat, and food and drink—through these three ways, phlegm is agitated.

ဗုဒ္ဓဝံသတာယ ဓမ္မဂရုကတာယ ဘိက္ခုဘုမိမဟန္တတာယာ’တိ တီဟိ ကာရဏေဟိ ပါတိမောက္ခံ ပဋိစ္ဆန္နံ ကာရာပေတိ.

Due to the Buddha's lineage, respect for the Dhamma, and the great extent of the community of monks—for these three reasons, one has the Pātimokkha kept covered.

အဂဒဿ တယော ဂုဏာ နိဗ္ဗာနံ အနုပ္ပဝိဋ္ဌာ? ဂိလာနကာနံ ပရိသရဏံ ရောဂဝိနာသနံ အမတကရဏန္တိ.

What three qualities of medicine have entered into Nibbāna? It is a refuge for the sick, it destroys disease, and it makes one immortal.

မဏိရတနဿ တယော ဂုဏာ နိဗ္ဗာနံ အနုပ္ပဝိဋ္ဌာ? သဗ္ဗကာမဒဒံ နဟာသကရံ ဥဇ္ဇောတထကရန္တိ.

What three qualities of the jewel treasure have entered into Nibbāna? It grants all desires, brings happiness, and illuminates.

ရတနစဒနဿ တယော ဂုဏာ? ဝဏ္ဏသမ္ပန္နော ဂဓသမ္ပန္နော ရသသမ္ပန္နော’တိ သတ္တ တိကာ ဝုတ္တာ.

What are the three qualities of precious sandalwood? It is endowed with color, endowed with fragrance, and endowed with taste. Thus, seven triads have been stated.

သပ္ပိမဏ္ဍဿ တယော ဂုဏာ? ဝဏ္ဏသမပန္နော, ဂဓသမ္ပန္နော, ရသသမ္ပန္နော’တိ သတ္တတိကာ ဝုတ္တာ ဒိဋ္ဌဓမ္မဖာသုဝိဟာရတာယ အနဝဇ္ဇဂုဏဗဟုလတာယအသေသအရိယဝီထိဘာဝတော သဗ္ဗဗုဒ္ဓပသထတာယာတိ ဣမေ စတ္တာရော အထဝသေ သမ္ပဿမာနာ ဗုဒ္ဓါ ပဋိသလ္လာနံ သေဝန္တိ.

What three qualities does clarified butter possess? It is endowed with color, endowed with fragrance, and endowed with taste. Thus, seven triads have been stated. For the sake of pleasant abiding in this very life, for the abundance of blameless qualities, for the state of the complete noble path, and for the praise of all Buddhas—seeing these four advantages, the Buddhas resort to seclusion.

နိန္နတာယ ဒွါရတာယ စိဏ္ဏတာယ သမုဒါစရိတတ္တာတိ စတုဟိ အာကာရေဟိ မနောဝိညာဏံ ဒွိပဉ္စဝိညာဏေ အနုပဝတ္တတိ.

Through inclination, through being a door, through habituation, and through frequent occurrence—through these four aspects, mind-consciousness follows upon the two sets of fivefold sense-consciousness.

ကမ္မဝသေန ယောနိဝသေန ကုလဝသေန အာယာစနဝသေနာ’တိ စတုန္နံ သန္နိပါတာနံ ဝသေန ဂဗ္ဘဿာဝက္ကန္တိ ဟောတိ.

By way of kamma, by way of the womb, by way of family, and by way of aspiration—through the convergence of these four, descent into the womb occurs.

အဒိဋ္ဌန္တရာယော, ဥဒ္ဒိဿကတဿ အန္တရာယော, ဥပက္ခဋန္တရာယော ပရိဘောဂန္တရာယော’တိ စတ္တာရော အန္တရာယာ တေသု အဒိဋ္ဌန္တရာယော ဘဂဝတော အထိ, သေသာ တယော နထိ, ဥဒ္ဒိဿကတဿ ဗျာမပ္ပဘာယ သဗ္ဗညုတဉာဏဿ ဇီဝိတဿ စာ’တိ စတုန္နံ အန္တရာယာဘာဝါ.

The unseen obstacle, the obstacle aimed at one, the prepared obstacle, and the obstacle to enjoyment—these are the four obstacles. Among these, the unseen obstacle exists for the Blessed One, but the other three do not, due to the absence of obstacles to four things: that which is designated, the fathom's-breadth aura, omniscient knowledge, and life.

အဗ္ဘာ, မဟိကာ, မေဃော, ရာဟု စာ’တိ စတ္တာရော သူရိယရောဂါ သမုဒ္ဒသသ စတ္တာရော ဂုဏာ? ကုဏပေဟိ အသံဝါသိယဘာဝေါ, နဒီဟိ အပူရဏတာ, မဟာဘုတာဝါသတာ, ဝိစိတ္တပုပ္ဖသမာကိဏ္ဏတာ’တိ.သတ္တ စတုက္ကာ ဝုတ္တာ.

Mist, frost, clouds, and Rāhu—these are the four ailments of the sun. What are the four qualities of the ocean? Not associating with corpses, not being filled by rivers, being the abode of great beings, and being strewn with diverse flowers. Seven tetrads have been stated.

၅. ဘုမိမဟန္တတာ, ပရိသုဒ္ဓဝိမလတာ, ပါပေဟိအသံဝါသိယတာ, ဒုပ္ပဋိဝိဇ္ဈတာ, ဗဟုဝိဓသံဝရရက္ခိယတာ’တိ သာသနဿ ဣမေ အတုလျာ ပဉ္စ ဂုဏာ ဝတ္တန္တိ ပကာသန္တိ.

5. Vastness like the earth, perfect purity and spotlessness, non-association with evil, difficulty of penetration, and being guarded by manifold restraints—these five incomparable qualities of the Dispensation exist and shine forth.

ဘောဇနဿ ပဉ္စ ဂုဏာ နိဗ္ဗာနံ အနုပ္ပဝိဋ္ဌာ? အစ္စုဂ္ဂတတာ, အစလတာ ဒုရဓိရောဟဏတာ ဗီဇာရူဟဏတာ ကောပါနုနယဝိဝဇ္ဇနတာ’တိ.

What five qualities of a mountain have entered into Nibbāna? Being very high, unshakenness, difficulty to ascend, non-sprouting of seeds, and being devoid of anger and attachment.

အာဟစ္စပဒေန ရသေန အာစရိယဝံသတာယ အဓိပ္ပာယာကာရတာယ ဉာဏုတ္တရတာယာ’တိ ဣမေဟိ ပဉ္စဂုဏေဟိ အထော ပဋိဂ္ဂဟေတဗ္ဗော စာ’တိ စတ္တာရော ပဉ္စကာ ဝုတ္တာ.

By the direct word, by its flavor, by the teacher's lineage, by the mode of intention, and by superior knowledge—by these five qualities, the meaning should be accepted. Thus, four pentads have been stated.

၆. သေနာပတိ, ပုရောဟိတော, အက္ခဒဿော, ဘဏ္ဍာဂါရိကော, ဆတ္တဂါဟော, ခဂ္ဂဂါဟော အမစ္စော’တိ ဆ အမစ္စာ ဂဏီယန္တိ. ဝေပုလ္လော ရာဇဂဟိယာနံ ဗုဒ္ဓေါ အဂ္ဂေါ ပဝုစ္စတီ’တိ ဆ အဂ္ဂါ. မာဏဝဂါမိကဒေဝပုတ္တေန ဝုတ္တဂါထာ နာဂသေနေန အာဟရိဝါ ဝုတ္တာ.

6. The army commander, the royal chaplain, the adjudicator, the treasurer, the parasol bearer, and the sword-bearer—these six are counted as ministers. 'Vepulla is declared the foremost mountain of the Rājagahans'—thus, six excellences. The verses spoken by the devaputta Māṇavagāmika were brought and spoken by Nāgasena.

ဝါတိကော, ပိတ္တိကော, သေမှိကော, ဒေဝတူပသံဟာရတော, သမုဒါစိဏ္ဏတော, ပုဗ္ဗနိမိတ္တတော’တိ ဆ ဇနာ သုပိနံပဿန္တီ’တိ တယော ဆက္ကာ ဝုတ္တာ.

There are six who see dreams: one with a wind disorder, one with a bile disorder, one with a phlegm disorder, one who dreams due to the influence of deities, one who dreams due to habit, and one who dreams due to an omen. Thus, three hexads have been stated.

၇. ပုထုဇ္ဇနစိတ္တံ, သောတာပန္နစိတ္တံ, သကဒါဂါမိစိတ္တံ, အနာဂါမိစိတ္တံ, အရဟန္တစိတ္တံ, ပစ္စေကဗုဒ္ဓစိတ္တံ, သမ္မာသမ္ဗုဒ္ဓစိတ္တန္တိ သတ္တ စိတ္တဝိမုတ္တိယော.

7. The mind of an ordinary person, the mind of a stream-enterer, the mind of a once-returner, the mind of a non-returner, the mind of an arahant, the mind of a paccekabuddha, and the mind of a Perfectly Self-Enlightened Buddha—these are the seven liberations of mind.

နာရဒေါ, ဓမ္မန္တရီ, အံဂီရသော, ကပိလော, ကဏ္ဍရဂ္ဂိသာမော, အတုလော, ပုဗ္ဗကစ္စာယနော’တိ သတ္တ အာစရိယာ ဩဝါဒကာရကာ.

Nārada, Dhammantarī, Aṅgīrasa, Kapila, Kaṇḍaraggisāma, Atula, and Pubbakaccāyana—these seven were teachers who gave advice.

‘‘ဇိဃစ္ဆာယ, ပိပါသာယ, အဟိနာ ဒဋ္ဌော, ဝိသေန စ,အဂ္ဂီ-ဥဒက-သတ္တီဟိ အကာလေ တတ္ထ မိယျတီ’’တိ;

By hunger, by thirst, bitten by a snake, and by poison, by fire, water, or weapons, one dies there untimely.

ဣမေ သတ္တ ဇနာ အကာလမရဏိကာ နာမာ’တိ တယော သတ္တကာ ဝုတ္တာ.

These seven kinds of people are called those who die untimely deaths. Thus, three heptads have been stated.

၈. ဝိသမံ သဘယံ …ပေ… အဋ္ဌေတေ ပရိဝဇ္ဇိယာ’တိ ဣမာနိ အဋ္ဌဋ္ဌာနာနိ ပဏ္ဍိတေဟိ ပရိဝဇ္ဇနီယာနီတိ ပရိဝဇ္ဇနီယဋ္ဌာနဋ္ဌကံ နာမ.

8. The uneven, the fearful… these eight should be avoided. These eight places to be avoided by the wise are called the 'Octad of Avoidable Places'.

ရတ္တောဒုဋ္ဌော …ပေ… ဧတေ အထဝိနာသကာ’တိ ဣဒံ အထဝိနာသကဋ္ဌကံ နာမ.

The lustful, the hateful… these are destroyers of wealth. This is called the 'Octad of Destroyers of Wealth'.

ဝသေန ယသပုစ္ဆာဟိ …ပေ… တေသံ ဗုဒ္ဓိ ပဘိဇ္ဇတီ’တိ ဣဒံ ဗုဒ္ဓိဝိသဒကရဏဋ္ဌကံ နာမ.

By means of questions about fame… their wisdom is shattered. This is called the 'Octad for Clarifying Wisdom'.

ကာလံ ဒေသံ ဒီပံ ကုလံ ဇနေတ္တိမာယုံ မာသံ နေက္ခမ္မံ ဝိလောကေတီ’တိ ဣဒံ ဗောဓိသတ္တေန ဝိလောကိယဋ္ဌကံ နာမ.

He considers time, country, continent, family, mother, lifespan, month, and renunciation. This is called the 'Octad of Considerations by the Bodhisatta'.

‘‘ဝိက္ကယာနာဂတမဂ္ဂေါ တိထံ တီရံ အာယုထိရံ;

အနာဂတံ ကုသလံဝါ’တိ အဋ္ဌဋ္ဌာနာ ဝိလောကိယာ’’တိ;

'Trade, the future, the path, a ford, a bank, life, stability, and the skillful—these eight things should be considered.'

ဣဒံ အနာဂတဝိလောကိယဋ္ဌကံ နာမ.

This is called the 'Octad of Future Considerations'.

‘‘ဝါဏိဇော ဟထိနာဂေါ စ သာကဋိကော နိယာမကောဘိသက္ကော ဥတ္တရသေတု ဘိက္ခု စေဝ ဇိနင်္ကုရော,ဧတေ အဋ္ဌ အနာဂတေ အဋ္ဌ ဇနာ ဝိလောကိယာ’’တိ;

'A merchant, an elephant, a cart driver, a helmsman, a physician, a bridge builder, a monk, and a sprout of the Conqueror—these eight individuals should be observed in the future.'

ဣဒံ ဝိလောကိယဋ္ဌကံ နာမ.

This is called the 'Octad of Considerations'.

ရတ္တော ဒုဋ္ဌော’စ မူဠှော စ မာနီ လုဒ္ဓေါ တထာ’လသော ရာဇာ စ ဃာတကာ အဋ္ဌ နာဂသေနေန ဒေသိတာ’တိဣဒံ ဃာတကဋ္ဌကံ နာမ.

The lustful, the hateful, the deluded, the proud, the greedy, and the lazy, as well as the king and the executioner—these eight killers were taught by Nāgasena. This is called the 'Octad of Killers'.

ဝါတ ပိတ္တေန သေမှေန …ပေ… အကာလေ တထ ဝိယျတီ’တိ ဣဒံ အကာလမရဏကာရဏဋ္ဌကံ နာမ.

By wind, bile, and phlegm… thus one dies untimely. This is called the 'Octad of Causes of Untimely Death'.

န ဝါ အထော အနုသာသိတဗ္ဗော, န ရာဂုပသံဟိတံ စိတ္တံ န ဒေါသူပသံဟိတံ စိတ္တံ န မောဟူပသံဟိတံ စိတ္တံ ဥပဋ္ဌာပေတဗ္ဗံ, ဒါသကမ္မကရပေါရိသေသု နီစဝုတ္တိနာ ဘဝိတဗ္ဗံ, ကာယိကဝါစသိကံ သုဋ္ဌု ရက္ခိတဗ္ဗံ, ဆဠိဒြိယာနိ သုဋ္ဌူ ရက္ခိတဗ္ဗာနိ, မေတ္တာဘာဝနာယ မာနသံ ဥပဋ္ဌာပေတဗ္ဗန္တိ ဣဒံ ရညာ မိလိဒေန သမာဒိန္နံ ဝတ္တဋ္ဌကံ နာမ.

Nor should one be instructed against one's will, nor should a mind associated with lust, a mind associated with hatred, or a mind associated with delusion be established. One should behave humbly among servants, laborers, and attendants. Bodily and verbal actions should be well-guarded. The six sense faculties should be well-guarded. The mind should be established in the cultivation of loving-kindness. This is called the 'Octad of Practices Undertaken by King Milinda'.

ပုပ္ဖာပဏံ ဂဓာပနံ ဖလာပဏံ အဂဒါပဏံ ဩသဓာပဏံ အမတာပဏံ ရတနာပဏံ သဗ္ဗာပဏန္တိ ဣဒံ အာပဏဋ္ဌကံ နာမာ’တိ. ဒသ အဋ္ဌကာ ဝုတ္တာ.

The flower shop, the fragrance shop, the fruit shop, the antidote shop, the medicine shop, the nectar shop, the jewel shop, and the all-goods shop—this is called the 'Octad of Shops'. Ten octads have been stated.

၉.’ရတ္တော ဒုဋ္ဌော စ မူဠှော စ …ပေ… ခိပ္ပံ ဘဝတိ ပါကဋန္တိ’ ဣဒံ ဣတ္တရနဝကံ နာမ.

9. 'One who is lustful, hateful, and deluded… quickly becomes manifest.' This is called the 'Minor Ennead'.

နဝါနုပုဗ္ဗဝိဟာရသင်္ခါတဓမ္မာနုမဇ္ဇဇနဝကန္တိ ဒွေ နဝကာ ဝုတ္တာ.

The ennead of immersion in the Dhamma, designated as the nine successive abodes. Thus, two enneads have been stated.

၁၀.

10.

’သံဃသမုသုခေါ ဒုက္ခိ ဓမ္မာဓိပတိကောပိ စ

'One who delights equally in the Sangha, is sympathetic to the suffering, and also has the Dhamma as his master;

သံဝိဘာဂီ ယထာထာမံ ဇိနစက္ကာဘိဝဍ္ဎကော

one who shares according to ability, one who increases the Conqueror's Wheel,

သမ္မဒိဋ္ဌိပုရက္ခာရော အနညသထုကော တထာ

one whose foremost is right view, and likewise, one who has no other teacher,

သုရက္ခော ကာယကမ္မာဒိ သမဂ္ဂါဘိရတောပိ စ

one who is well-guarded in bodily action and so on, and also one who delights in concord,

အကုဘော န စရေ စက္ကေ ဗုဒ္ဓါဒိသရဏင်္ဂတော

one who does not walk crookedly in the wheel, one who has gone for refuge to the Buddha and others—

ဒသ ဥပါသကဂုဏာ နာဂသေနေန ဒေသိတာ’တိ

These ten qualities of a lay follower were taught by Nāgasena.'

ဣဒံ ဥပါသကဂုဏဒသကံ နာမ.

This is called the 'Decad of Qualities of a Lay Follower'.

ဂင်္ဂါ ယမုနာ အစိရဝတီ သရဘု မဟီ သိဓု သရဿတီ ဝေတြဝတီ ဝိတထာ စဒဘာဂါ’တီ ဣဒံနဒိဒသကံ နာမ.

The Ganges, Yamuna, Aciravati, Sarabhu, Mahi, Sindhu, Sarasvati, Vetravati, Vitatha, and Candabhāgā—this is called the 'Decad of Rivers'.

သီတံ ဥဏှံ ဇိဃစ္ဆာ ပိပါသာ ဥစ္စာရော ပဿာဝေါ ထိနမိဒ္ဓံ ဇရာ ဗျာဓိ မရဏန္တိ ဣဒံ ကာယာနုဝတ္တကဒသကံ နာမ.

Cold, heat, hunger, thirst, excrement, urine, sloth and torpor, aging, sickness, and death—this is called the 'Decad of Things that Follow the Body'.

ဗုဒ္ဓေ သဂါရဝေါ, ဓမ္မေ သဂါရဝေါ, သံဃေ သဂါရဝေါ, သဗြဟ္မစာရိသု သဂါရဝေါ, ဥဒ္ဒေသပရိပုစ္ဆာသု ဝါယမတိ, သဝဏဗဟုလော ဟောတိ, ဘိန္နသီလော’ပိ အာကပ္ပံ ဥပဋ္ဌာပေတိ, ဂရဟဘယာ ကာယိကဝါစသိကဉ္စဿ သုရက္ခိတံ ဟောတိ, ပဓာနာဘိမုခံ စိတ္တံ ဟောတိ, ကရောန္တောပိ ပါပံ ပဋိစ္ဆန္နံ အာစရတီ’တိ ဣဒံ ဂိဟိဒုဿီလာဓိကဂုဏဒသကံ နာမ.

Reverence for the Buddha, reverence for the Dhamma, reverence for the Saṅgha, reverence for fellow practitioners of the holy life, striving in learning and questioning, being eager to listen, maintaining one's deportment even if one's virtue is broken, carefully guarding bodily and verbal actions out of fear of blame, having a mind inclined towards exertion, and concealing wrongdoing even when committing it—this is called the 'Decad of Superior Qualities of an Unvirtuous Layperson'.

အဝဇ္ဈကဝစဓာရဏကော, ဣသိသာမညဘဏ္ဍလိင်္ဂဓာရဏကော, သံဃသမယမနုပဝိဋ္ဌတာယ ဗုဒ္ဓဓမ္မသံဃရတနဂတတာယ ပဓာနာလယနိကေတဝါသတာယ ဇိနသာသနေ ဓနပရိယေသနတော ဝရဓမ္မဒေသနတော ဓမ္မဒီပဂတိပရာယဏတာယ’ အဂ္ဂေါ ဗုဒ္ဓေါ’တိ ဧကန္တောဇုဒိဋ္ဌိတာယ ဥပေါသထသမာဒါနတော ဒက္ခိဏံ ဝိသောဓေတီ’တိ ဧကန္တောဇုဒိဋ္ဌိတာယ ဥပေါသထသမာဒါနတော ဒက္ခိဏံ ဝိသောဓေတီ’တိ ဧကန္တောဇုဒိဋ္ဌိတာယ ဥပေါသထသမာဒါနတော ဒက္ခိဏံ ဝိသောဓေတီ’တိ ဣဒံ ဒက္ခိဏာဝသေန ဒသကံ နာမ.

Wearing blameless armor, adopting the guise and requisites of ascetics, attending the Saṅgha assembly, having gone for refuge to the Buddha, Dhamma, and Saṅgha, dwelling in a place of exertion, seeking wealth in the Victor's Dispensation, teaching the excellent Dhamma, having the Dhamma as a lamp and refuge, holding the direct view that the Buddha is foremost, and purifying the offering through undertaking the Uposatha—this is called the 'Decad Concerning Offerings'.

အလဂ္ဂနတာ, နိရာလယတာ, ဝါဂေါ, ပဟာဏံ, အပုနရာဝတ္တိတာ, သုခုမတာ, မဟန္တတာ, ဒုရနုဗောဓတာ, ဒုလ္လဘတာ အသဒိသတာ, ဗုဒ္ဓဓမ္မဿာ’တိ ဣဒံ ဗောဓိသတ္တဂုဏဒသကံ နာမ.

Non-attachment, detachment, relinquishment, abandonment, non-returning, subtlety, greatness, abstruseness, rareness, and incomparability—these are the ten qualities of a bodhisattva regarding the Buddha-Dhamma.

မဇ္ဇဇဒါနံ, သမဇ္ဇဒါနံ, ဣထိဒါံ, အသဘဒါနံ, စိတ္တကမ္မဒါနံ, ဝိသဒါနံ, သထဒါနံ, သင်္ခလိကဒါနံ, ကုက္ကုဋသူကရဒါနံ, တုလာကူဋ မာနနကူဋဒါနနန္တိ ဣဒံ လောကေ အဒါနသမ္မတဒါနံ နာမ.

Giving intoxicants, giving at festivals, giving women, giving ignoble gifts, giving artistic works, giving poison, giving weapons, giving fetters, giving chickens and pigs, and giving false weights and measures—these are known in the world as gifts not esteemed.

မာတာ ဗဓနံ, ပိတာ ဗဓနံ, ဘရိယာ ဗဓနံ, ပုတ္တာ ဗဓနံ, ဉာတီ ဗဓနံ, မိတ္တာဗဓနံ, ဓနံ ဗဓနံ, လာဘသက္ကာရောဗဓနံ, ဣဿရိယံ ဗဓနံ, ပဉ္စကာမဂုဏာ ဗဓနန္တိ ဣဒံ ဗဓနဒသကံ နာမ.

Mother is a bondage, father is a bondage, wife is a bondage, children are a bondage, relatives are a bondage, friends are a bondage, wealth is a bondage, gain and honor are a bondage, dominion is a bondage, and the five strands of sensual pleasure are a bondage—this is called the 'Decad of Bondages'.

ဝိဓဝါ ဣထိ, ဒုဗ္ဗလော ပုဂ္ဂလော, အမိတ္တဉာတိပုဂ္ဂလော, မဟဂ္ဃသော, အနာစာရိယကုလဝါသီ, ပါပမိတ္တော, ဓနဟီနော, အာစရိယဟီနော, ကမ္မဟီနော, ပယောဂဟီနော ပုဂ္ဂလော’တိ ဣဒံ ဩဉာတဗ္ဗပုဂ္ဂလဒသကံ နာမ.

A widow, a weak person, a person who is not a friend or relative, a glutton, one who lives in a family without proper conduct, one with bad friends, one lacking wealth, one lacking a teacher, one lacking skill in work, and one lacking initiative—this is called the 'Decad of People to be Disregarded'.

ဒမေ သမေ ခန္တိသံဝရေ ယမေ နိယမေ အက္ကောဓေ ဝိဟိံသာယ သစ္စေ သောစေယျေ’တိ ဒသဋ္ဌာနေသု သတတံ စိတ္တံ ပဝတ္တတီ’တိ ဣဒံ ဝေဿန္တရဂုဏဒသကံ နာမာ’တိ.

In taming, in calming, in patience, in restraint, in self-control, in discipline, in non-anger, in non-violence, in truthfulness, and in purity—the mind constantly functions in these ten qualities. This is called the decade of Vessantara's qualities.

ဧကာဒသ ဒသကာ ဝုတ္တာ.

Eleven sets of ten have been spoken.

၁၁. အာကာသဿ ဧကာဒသ ဂုဏာ နိဗ္ဗာနံ အနုပ္ပဝိဋ္ဌာ? န ဇာယတိ, နဇိယျတိ, န မိယျတိ, န စဝတိ, န ဥပ္ပဇ္ဇတိ, ဒုပ္ပသယှော, အစောရဟရဏော, အနိဿိတော, ဝိဟင်္ဂဂမနော, နိရာဝရဏော, အနန္တော’တိ ဣဒံ အာကာသဂုဏကာဒသကံ နာမ.

11. Have the eleven qualities of space entered into Nibbāna? They are: not born, not aging, not dying, not passing away, not arising, hard to subdue, unable to be stolen, independent, moving like a bird, unhindered, and endless. This is called the elevenfold set of the qualities of space.

သီလပါကာရံ …ပေ… သတိပဋ္ဌာနဝီထိကန္တိ ဣဒံ ဓမ္မနဂရပရိဝါရေကာဒသကံ နာမာ’တိ ဒွေ ဧကာဒသကာ ဝုတ္တာ.

The wall of virtue … the avenue of the foundations of mindfulness—this is called the elevenfold retinue of the city of Dhamma. Thus, two sets of eleven have been spoken.

၁၂. ရတ္တော ရာဂဝသေန အပစိတိံ န ကရောတိ, ဒုဋ္ဌော ဒေါသဝသေန, မူဠှော မောဟဝသေန, ဥန္နဠောမာနဝသေန, နိဂ္ဂုဏော အဝိသေသတာယ, အတိထဒ္ဓေါ အတိသေဓတာယ, ဟီနော ဟီနဘာဝတာယ,ဝစနကရော အနိဿရတာယ, ပါပေါ ကဒရိယတာယ, ဒုက္ခာပိတော ဒုက္ခာပိတတာယ, လုဒ္ဓေါ လောဘဝသေန, အာယူဟိတော အထသာဓနဝသေန အပစိတိံ န ကရောတီတိ ဣဒံ အပစိတိအကာရကပုဂ္ဂလဒွါဒသကံ နာမ ဧကမေဝ အာဂတံ.

12. A lustful person does not show reverence due to lust; a hateful person due to hatred; a deluded person due to delusion; a conceited person due to inflated pride; a characterless person due to lack of distinction; an excessively stubborn person due to excessive resistance; a base person due to baseness; an obedient person due to lack of independence; an evil person due to miserliness; an afflicted person due to affliction; a greedy person due to greed; a striving person does not show reverence due to accomplishing gain. This is called the twelvefold group of persons who do not show reverence, which is the only one mentioned.

၁၃. ပံသုကူလိကင်္ဂံ တေစီဝရိကင်္ဂံ ပိဏ္ဍပါတိကင်္ဂံ သပဒါနစာရိကင်္ဂံ ဧကာသနိကင်္ဂံ ပတ္တပိဏ္ဍိကင်္ဂံ ခလုပစဆာဘတ္တိကင်္ဂံ အာရညိကင်္ဂံ ရုက္ခမူလိကင်္ဂံ အဗ္ဘောကာသိကင်္ဂံ သောသာနိကင်္ဂံ ယထာသထတိကင်္ဂံ နေသဇဇိကင်္ဂန္တိ ဣဒံ ဓုတင်္ဂတေရသကံ နာမ ဧကမေဝ.

13. The practice of wearing rag-robes, the practice of wearing only three robes, the practice of eating only alms-food, the practice of going for alms from house to house without omission, the practice of eating in one session, the practice of eating only from the alms-bowl, the practice of refusing food offered later, the practice of dwelling in the forest, the practice of dwelling at the foot of a tree, the practice of dwelling in the open air, the practice of dwelling in a charnel ground, the practice of using whatever lodging is allotted, and the sitter's practice of not lying down. This is called the thirteenfold set of ascetic practices, which is the only one.

၁၄. စုဒ္ဒသဗုဒ္ဓဉာဏဝသေန စုဒ္ဒသကံ ဝေဒိတဗ္ဗံ.

14. The fourteenfold set should be understood by way of the fourteen knowledges of a Buddha.

၁၆. အလင်္ကာရပဠိဗောဓော, မဏ္ဍနပဠိဗောဓော, တေလမက္ခနပဠိဗောဓော, ဝဏ္ဏပဠိဗောဓော, မာလာပဠိဗောဓော, ဂဓပဠိဗောဓော, ဝါသပဠိဗောဓော, ဟရီဋကိပဠိဗောဓော, အာမလကပဠိဗောဓော, ရင်္ဂပဠိဗောဓော, ဗဓနပဠိဗောဓော, ကောစ္ဆပဠိဗောဓော, ကပ္ပကပဠိဗောဓော, ဝိဇဋနပဠိဗောဓော, ဦကာပဠိဗောဓော, ကေသေသု လူယန္တေသု သောစန္တိ ကိလမန္တိ ပရိဒေဝန္တိ ဥရတ္တာဠိံ ကဒန္တိ သမ္မောဟံ အာပဇ္ဇန္တီတိ ဣဒံ ကေသပဠိဗောဓသောဠကံ.

16. The obstacle of embellishment, the obstacle of ornamentation, the obstacle of anointing with oil, the obstacle of beautification, the obstacle of garlands, the obstacle of fragrances, the obstacle of perfumes, the obstacle of myrobalan fruit, the obstacle of emblic myrobalan fruit, the obstacle of coloring, the obstacle of binding, the obstacle of combing, the obstacle of the barber, the obstacle of disentangling, the obstacle of lice; and when the hairs are cut, they grieve, become weary, lament, beat their breasts and cry, and fall into bewilderment. This is the sixteenfold obstacle concerning hair.

တိရစ္ဆနဂတော ပေတော မိစ္ဆာဒိဋ္ဌိတော ကုဟကော မာတုဃာတကော ပိတုဃာတကော အရဟန္တဃာတကော လောဟိတုပ္ပာဒကော သံဃဘေဒကော တိထိယပက္ကန္တကော ထေယျသံဝါသကော ဘိက္ခုနီဒူသကော တေရသန္နံ ဂရုကာပတ္တီနံ အညတရံ အာပဇ္ဇိဝါ အဝုဋ္ဌိတော ပဏ္ဍကော, ဥဘတောဗျဉ္ဇနကော, ဦနသတ္တဝဿကော’တိ ဣဒံ အဓမ္မာဘိသမယပုဂ္ဂလသောဠသကန္တီ ဒွေ သောဠသကာ ဝုတ္တာ.

An animal; a hungry ghost; one established in wrong view; a deceiver; a matricide; a patricide; a murderer of an arahant; one who sheds a Buddha's blood; a schism-maker; one who has gone over to another sect; one who dwells by stealth in the Saṅgha; a defiler of a bhikkhunī; one who has committed one of the thirteen grave offenses and has not been rehabilitated from it; a eunuch; a hermaphrodite; and one less than seven years old—this is the sixteenfold group of persons who cannot realize the Dhamma. Thus, two sets of sixteen have been spoken.

၁၇. အဘိဇာနတော သတိ ဥပ္ပဇ္ဇတိ ကဋုမိကာယ, ဩဠာရိကဝိညာဏတော ဟိတဝိညာဏတော အဟိတဝိညာဏတော သဘာဂနိမိတ္တတော ဝီသဘာဂနိမိတ္တတော ကထာဘိဉဉာဏတော လက္ခဏတော သရဏတော မုဒ္ဒတော ဂဏနာတော ဓာရဏတော ဘာဝနတော ပေါတ္ထကနိဗဓနတော ဥပနိက္ခေပတော အနုဘုတတော သတိ ဥပ္ပဇ္ဇတီတိ ဣဒံ သတိဥပ္ပဇ္ဇနာကာရသတ္တရသကံ ဧကမေဝ.

17. For one who knows directly, mindfulness arises by a sharp reminder; from coarse consciousness, from beneficial consciousness, from unbeneficial consciousness, from a similar sign, from a dissimilar sign, from knowledge of discourse, from a characteristic, from recollection, from a mark, from counting, from retention, from cultivation, from being written down in books, from placing nearby, and from experience, mindfulness arises. This is the seventeenfold manner of the arising of mindfulness, which is the only one.

၁၈. အဋ္ဌာရသဗုဒ္ဓဓမ္မဝသေန အဋ္ဌာရသကံ ဝေဒိတဗ္ဗံ.

18. The eighteenfold set should be understood by way of the eighteen qualities of a Buddha.

၁၉. သုတိ သုမုတိ သံချယောဂါ ဉာယဝေသေသိကာ ဂဏိတာ ဂဓဗ္ဗာ တိကိစ္ဆာ စတုဗ္ဗေဒါ ပုရာဏာ ဣတိဟာသဇောတိသာ မာယာ ဟေတု မန္တနာ ယုဒ္ဓါ ဆဒသာ ဗုဒ္ဓဝစနေန ဧကူနဝီသတီတိ ဣဒံ ရညော သိက္ခိတသထေကူနဝိသတိကံ.

19. Learning, good memory, reckoning and application, logic and distinction, arithmetic, music, medicine, the four Vedas, ancient traditions, history, astrology, illusion, reasoning, counsel, warfare, and prosody—with the word of the Buddha, this makes nineteen. This is the nineteenfold set of sciences to be learned by a king.

၂၂. အဂ္ဂေါ ယမော သေဋ္ဌော နိယမော ဟာရော ဝိဟာရော သံယမော သံဝရော ခန္တိ သောရစ္စံ ဧကန္တစရိယာ ဧကတ္တာဘိရတိ ပဋိသလ္လာနံ ဟိရိ ဩတ္တပ္ပံ ဝီရိယံ အပ္ပမာဒေါ သိက္ခာပဒါနံ ဥဒ္ဒေသော ပရိပုစ္ဆာ သီလာဒိအဘိရတိ နိရာလယတာ သိက္ခာပဒပါရိပူရိတာတိ ဗာဝီသတိသမဏကရဏာ ဓမ္မာ ကာသာဝဓာရဏံ ဘဏ္ဍုဘာဝေါ စာ’တိ ဒွေ လိင်္ဂါနိ ပက္ခိပိဝါ ဝဒနကာရဏဂုဏဗာဝီသတိကံ.

22. The foremost, self-control; the best, discipline; conduct, mode of life, restraint, control, patience, gentleness, solitary conduct, delight in solitude, seclusion, moral shame, moral dread, energy, diligence, recitation of the training rules, questioning, delight in virtue and so on, detachment, and the perfection of the training rules—these are the twenty-two qualities that make one a recluse. Having included the two signs—wearing the ochre robe and being shaven-headed—this is the twenty-two qualities that are causes of the vocation.

၂၅. အာရက္ခာ သေဝနာ စေဝ ပမတ္တပ္ပမတ္တာ တထာ သေယျာဝကာသော ဂေလညံ ဘောဇနံ လဗ္ဘကဉ္စေဝ ဝိသေသော စ ဝိဇာနိယာ ပတ္တဘတ္တံ သံဝိဘဇေ အဿာသော စ ပဋိစာရော ဂါမဝိဟရံ စာရာ ဗေ သလ္လာပေါ ပန ကာတဗ္ဗော ဆိဒ္ဒံ ဒိသွာ ခမေယျ စ သက္ကစ္စာခဏ္ဍကာရီ ဒွေ အရဟဿာသေသကာရိ ဒွေ ဇနေယျ ဇနကံ စိတ္တံ ဝဍ္ဎိစိတတံ ဇနေယျ စ သိက္ခာဗလေ ဌပေယျ နံ မေတ္တံ စိတ္တဉ္စ ဘာဝယေ. န ဇဟေ အပဒါယ စ ကရဏီယေ စ ဥဿုကံ ပဂ္ဂဟေ ခလိကံ ဓမ္မေ. ဣတိ ပံစဝီသ ဂုဏာမိလိဒေန ပကာသိတာ’တိ ဣဒံ အန္တေဝါသိကမှိ အာစရိယေန ကတဂုဏပံစဝီသတိကံ

25. Protection and association; likewise dealing with the heedful and the heedless; providing suitable lodging, attending to illness, providing food; recognizing what is obtainable and knowing what is special; sharing food from the bowl; encouragement and nursing; proper conduct in village and monastery; proper conversation should be undertaken; seeing a fault and forgiving it; acting respectfully and without omission; two regarding elders; two regarding parents; knowing and developing the student's mind; establishing him in the strength of the training; cultivating a mind of loving-kindness; not abandoning him in misfortune; being diligent in duties; and supporting him when he stumbles in the Dhamma—thus, twenty-five virtues were declared by Milinda. This is the twenty-fivefold set of virtues shown by a teacher toward a pupil.

ကောဓော ဥပနာဟော မက္ခော ပလာသော ဣဿာ မစ္ဆရိယံ မာယာ သာဌေယျံ ထမှော သာရမှော မာနော အတိမာနော မဒေါ ပမာဒေါ ထိနမိဒ္ဓံ နဒိ အာလသျံ ပါပမိတ္တတာ ရူပါ သဒ္ဒါ ဂဓာ ရသာ ဖောဋ္ဌဗ္ဗာ ဗုဓာ ပိပါသာ အရတီတိ ဣဒံ စိတ္တဒုဗ္ဗလီကရဏဓမ္မပဉ္စဝီသတိကန္တိ ဒွေ ပဉ္စဝီသတိကာ ဝုတ္တာ.

Anger, resentment, denigration, spite, envy, miserliness, deceit, craftiness, obstinacy, contentiousness, conceit, excessive conceit, arrogance, negligence, sloth and torpor, lethargy, laziness, bad friendship, sights, sounds, smells, tastes, tactile objects, thirst, and discontent—these are the twenty-five qualities that weaken the mind. Thus, two sets of twenty-five have been spoken.

၂၈. ပဋိသလ္လာနံ ပဋိသလ္လိယမာနံ ပုဂ္ဂလံ ရက္ခတိ. အာယုံ ဝဍ္ဎေတိ, ဗလံ ဝဍ္ဎေတိ, ဝဇ္ဇံ ပိဒဟတိ, အယသံ အပနေတိ, ယသံ ဥပဒဟတိ, အရတိံ အပနေတိ, ရတိံ ဥပဒဟတိ, ဘယံ အပနေတိ, ဝေသာရဇ္ဇံ ကရောတိ, ကောသဇ္ဇံ အပနေတိ, ဝီရိယံ အဘိဇနေတိ, ရာဂံ အပနေတိ, ဒေါသံ အပနေတိ, မောဟံ အပနေတိ, မာနံ နိဟန္တိ, ဝိတက္ကံ ဘဉ္ဇတိ, စိတ္တမေကဂ္ဂံ ကရောတိ, မာနသံ သိနေဟယတိ, ဟာသံအဘိဇနေတိ, ဂရုကံကရောတိ, မာနံ ဥပ္ပာဒယတိ, နမဿိယံ ကရောတိ, ပီတိံ ပါပေတိ, ပါမောဇ္ဇံ ကရောတိ, သင်္ခါရာနံ သဘာဝံ ဒဿယတိ, ဘဝပဋိသဓိံ ဥဂ္ဃာဋေတိ, သဗ္ဗသာမညံ ဒေတီတိ ဣဒံပဋိသလ္လာနေ ဂုဏဋ္ဌဝီသတိကံ.

28. Seclusion protects the person engaged in it. It increases life, increases strength, covers faults, removes ill-fame, bestows fame, removes discontent, bestows delight, removes fear, produces confidence, removes sloth, generates energy, removes lust, removes hatred, removes delusion, destroys pride, breaks down initial thought, makes the mind one-pointed, makes the mind affectionate, generates joy, makes one respected, generates respect, makes one worthy of homage, leads to rapture, creates gladness, shows the nature of formations, uncovers rebirth-linking, and bestows all that pertains to recluseship. These are the twenty-eight qualities of seclusion.

မဟောသဓော မဟာရာဇ သူရော, ဟိရိမာ, ဩတ္တာပီ, သပက္ခော, မိတ္တသမ္ပန္နော, ခမော, သီလဝါ, သစ္စဝါဒီ, သောစေယျသမ္ပန္နော, အကောဓနော, အနတိမာနီ, အနုသူယကော, ဝီရိယဝါ, အာယူဟကော, သင်္ဂါဟကော, သံဝိဘာဂီ, သခိလော, နိဝါတဝုတ္တိ, အသဌော, အမာယာဝီ, ဗုဒ္ဓိသမ္ပန္နော, ကိတ္တိမာ, ဝိဇ္ဇာသမ္ပန္နော, ဟိတေသီ ဥပနိဿိတာနံ, အဘိရူပေါ ဒဿနီယော, ပထိတော သဗ္ဗဇနဿ, ဓနဝါ ယသဝါ’တိ ဣဒံ မဟောသဓဂုဏဋ္ဌဝီသတိကံ ဣတိ ဒွေ အဋ္ဌဝီသတိကာ ဝုတ္တာ.

O great king, Mahosadha is heroic, conscientious, scrupulous, well-supported, endowed with friends, patient, virtuous, truthful, endowed with purity, free from anger, without excessive pride, free from envy, energetic, resourceful, supportive, generous, affable, of humble conduct, honest, free from deceit, endowed with wisdom, renowned, endowed with knowledge, a well-wisher of those who depend on him, handsome and pleasing to behold, famous among all people, wealthy, and glorious—these are the twenty-eight qualities of Mahosadha. Thus, two sets of twenty-eight have been spoken.

၃၀. ဣမေဟိ တေရသဟိ ဓုတဂုဏေဟိ ပုဗ္ဗေ အာသေဝိတေဟိ နိသေဝိတေဟိ စိဏ္ဏေဟိ ပရိစိဏ္ဏေဟိ စရိတေဟိ ပရိပူရိတေဟိ နိမိတ္တဘူတေဟိ အရိယသာဝကော ဣဓ ဘဝေ တိံသဂုဏဝရေဟိ သမုပေတော ဟောတိ ကတမေဟိ တိံသဂုဏဝရေဟိ? သိနိဒ္ဓမုဒုမဒ္ဒဝမေတ္တစိတ္တော ဟောတိ, ဃာတိတဟတဝိဟတကိလေသော ဟောတိ, ဟတနိဟတမာနဒပ္ပော ဟောတိ, အစလဒဠှနိဝိဋ္ဌနိဗ္ဗေမတိကသဒ္ဓေါ ဟောတိ, ပရိပုဏ္ဏ-ပီဏိတ. ပဟဋ္ဌလောဘနိယ-သန္တ-သုခ-သမာပတ္တိလာဘီ ဟောတိ, သီလ-ဝရ-ပဝရ-အသမ-သုစိဂဓပရိဘာဝိတော ဟောတိ, ဒေဝမနုဿာနံ ပိယော ဟောတိ မနာပေါ, ခီဏာသဝ-အရိယပုဂ္ဂလ-ပထိတော ဟောတိ, ဒေဝမနုဿာနံ ဝဒိတပူဇိတော ထုတထဝိတထောမိတပသထော, ဣဓ ဝါ ဟုရံ ဝါ လောကေန အနုပလိတ္တော, အပ္ပထောကဝဇ္ဇေ’ပိ ဘယဒဿာဝီ, ဝိပုလ-ဝရ-သမ္ပတ္တိကာမာနံ မဂ္ဂဖလဝရထသာဓနော, အယာစိတဝိပုလပဏီတပစ္စယဘာဂီ, အနိကေတသနော, ဓာနဇ္ဈာယိတပဝရဝိဟာရီ, ဝိဇဋိတကိလေသဇာလဝထုကော, ဘိန္န-ဘဂ္ဂ-သင်္ကုဋိတ-သမှိန-ဂတိနိဝါရဏော, အကုပ္ပဓမ္မော, အဟီနီတဝါသော, အနဝဇ္ဇဘောဂီ, ဂတိဝိမုတ္တော, ဥတ္တိဏ္ဏသဗ္ဗဝိစိကိစ္ဆော, ဝိမုတ္တိဇ္ဈာယိတတ္တော, ဒိဋ္ဌဓမ္မော, အစလဒဠှဘီရုတ္တာဏမုပဂတော, သမုစ္ဆိန္နာနုသယော, သဗ္ဗာသဝက္ခယမ္ပတ္တော, သန္တသုခသမာပတ္တိဝိဟာရဗဟုလော, သဗ္ဗသမဏဏဂုဏသမုပေတော, ဣမေဟိ တိံသဂုဏဝရေဟိ သမုပေတော ဟောတိ. ဣတိ ဓုတင်္ဂဂုဏာနိသံသဂုဏဝရတိံသကံ.

30. Having previously cultivated, practiced, developed, and perfected these thirteen ascetic practices, which serve as a mark, the noble disciple in this existence is endowed with thirty excellent qualities. What are these thirty excellent qualities? He is tender, gentle, and compassionate in heart. His defilements are slain, destroyed, and eliminated. His pride and conceit are crushed and destroyed. His faith is unwavering, firm, steadfast, and without ambiguity. He attains full, abundant, delightful, peaceful, and blissful meditative attainments. He is pervaded by the fragrance of supreme, excellent, incomparable, and pure virtue. He is beloved and dear to gods and humans. He is celebrated by noble individuals whose taints are destroyed. He is spoken of, worshipped, praised, extolled, lauded, and admired by gods and humans. He is untainted by the world here or beyond. He sees danger even in minor faults. He is a means to accomplish the supreme path and fruit for those desiring vast and excellent attainments. He partakes of abundant, excellent requisites without asking. He is without a fixed abode. He dwells in the supreme dwelling of meditation. He is one whose net of defilements is disentangled. He has broken, shattered, constricted, and suppressed the course of rebirth. He is of unshakable nature. He lives in a dwelling that is not inferior. He enjoys blameless possessions. He is freed from destinations of rebirth. He has crossed beyond all doubt. He is one whose mind contemplates liberation. He has seen the Dhamma. He has attained the unshakable, firm refuge free from fear. He is one whose underlying tendencies are utterly destroyed. He has attained the destruction of all taints. He frequently dwells in peaceful and blissful meditative attainments. He is endowed with all the qualities of a recluse. With these thirty excellent qualities is he endowed. Thus, the thirty excellent qualities, the benefits of the ascetic practices.

ဇာတိပိ ဒုက္ခာ, ဇရာပိ ဒုက္ခာ, ဗျာဓိပိ ဒုက္ခော, မရဏမ္ပိ ဒုက္ခံ, သောကောပိ ပရိဒေဝေါပိ ဒုက္ခော,ဥပါယာသောပိ အပ္ပိယေဟိ သမ္ပယောဂေါပိ ပိယေဟိ ဝိပ္ပယောဂေါပိ, မာတုမရဏမ္ပိ ပိတုမရဏမ္ပိ ဘာတုမရဏမ္ပိ ဘဂိနိမရဏမ္ပိ ဉာတိမရဏမ္ပိ ဉာတိဗျသနမ္ပိ ဘောဂဝျသနမ္ပိ သီလဗျသနမ္ပိ ဒိဋ္ဌိဗျသနမ္ပိ ရာဇဗျသနမ္ပိ စောရဗျသနမ္ပိ ဝေရိဘယမ္ပိ ဒုဗ္ဘိက္ခဘယမ္ပိ အဂ္ဂိဘယမ္ပိ ဒုက္ခံ, ဥဒကဘယမ္ပိ ဒုက္ခံ, ဦမိဘယမ္ပိ အာဝဋ္ဋဘယမ္ပိ ကုမ္ဘီလဘယမ္ပိ သုံသုမာရဘယမ္ပိ အတ္တာနုဝါဒဘယမ္ပိ ပရာနုဝါဒဘယမ္ပိ အသိလောကဘယမ္ပိ ဒဏ္ဍဘယမ္ပိ ဒုဂ္ဂတိဘယမ္ပိ ပရိသသာရဇ္ဇဘယမ္ပိ အာဇီဝိကဘယမ္ပိ မရဏဘယမ္ပိ မဟာဘယမ္ပိ ဝေတ္တေဟိ တာဠနမ္ပိ ကသာဟိ တာဠနမ္ပိ အဍ္ဎဒဏ္ဍကေဟိ တာဠနမ္ပိ ဟထစ္ဆေဒမ္ပိ ပါဒစ္ဆေဒမ္ပိ နာသစ္ဆေဒမ္ပိ ကဏ္ဏစ္ဆေဒမ္ပိ ကဏ္ဏနာသစ္ဆေဒမ္ပိ ဗိဠင်္ဂထာလိကမ္ပိ သင်္ခမုဏ္ဍိကမ္ပိ ရာဟုမုခမ္ပိ ဇောတိမလိကမ္ပိ ဟထပဇ္ဇောတိကမ္ပိ ဧရကဝတ္တိကမ္ပိ စီရကဝါသိကမ္ပိ ဧနေယျကမ္ပိ ဗလိသမံသိကမ္ပိ ကဟာပဏိကမ္ပိ ခါရာပတစ္ဆိကမ္ပိ ပဠိဃပရိဝတ္တိကမ္ပိ ပလာလပီဌိကမ္ပိ တတ္တေနပိ တေလေန ဩသိဉ္စနမ္ပိ သုနခေဟိ ခါဒါပနမ္ပိ ဇီဝသူလာရောပဏမ္ပိ အသိနာသီသစ္ဆေဒနမ္ပီတိ ဣဒံ ဒုက္ခသဋ္ဌိကံ.

Birth is suffering, aging is suffering, sickness is suffering, death is suffering; sorrow is suffering, lamentation is suffering, despair is suffering; association with the disliked is suffering, and separation from the loved is suffering; the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of relatives is suffering; misfortune concerning relatives is suffering, misfortune concerning wealth is suffering, misfortune concerning morality is suffering, misfortune concerning views is suffering, misfortune from rulers is suffering, misfortune from thieves is suffering; fear of enemies is suffering, fear of famine is suffering, fear of fire is suffering, fear of water is suffering, fear of waves is suffering, fear of whirlpools is suffering, fear of crocodiles is suffering, fear of porpoises is suffering; fear of self-reproach is suffering, fear of others' reproach is suffering, fear of ill-repute is suffering, fear of punishment is suffering, fear of a bad destination is suffering, fear of timidity in assemblies is suffering, fear regarding livelihood is suffering, fear of death is suffering, great fear is suffering; being struck with canes is suffering, being struck with whips is suffering, being struck with cudgels is suffering; having hands cut off is suffering, having feet cut off is suffering, having the nose cut off is suffering, having ears cut off is suffering, having ears and nose cut off is suffering; the 'gruel-pot' torture is suffering, the 'polished-conch' torture is suffering, the 'Rāhu's mouth' torture is suffering, the 'flaming-garland' torture is suffering, the 'hand-torch' torture is suffering, the 'reed-wrap' torture is suffering, the 'bark-garment' torture is suffering, the 'antelope' torture is suffering, the 'flesh-hooking' torture is suffering, the 'coin-cutting' torture is suffering, the 'alkali-scraping' torture is suffering, the 'turning-the-bar' torture is suffering, the 'straw-bundle' torture is suffering; being sprinkled with hot oil is suffering, being fed to dogs is suffering, being impaled alive is suffering, and being beheaded with a sword is suffering—this is the sixtyfold suffering.

သင်္ခမုဏ္ဍကန္တိ သင်္ခမုဏ္ဍကမ္မကရဏံ တံ ကရောန္တာ ဥတ္တရောဋ္ဌဿ ဥဘယတော ကဏ္ဏစူဠိကဂလဝါဋကပရိစ္ဆေဒေန စမ္မံ ဆိဒိဝါ သဗ္ဗကေသေ ဧကတော ဂဏ္ဌိံ ကဝါ ဒဏ္ဍကေန ဝေဎဝါ ဥပ္ပာဋေန္တိ သဟ ကေသေဟိ စမ္မံ ဥဋ္ဌဟတိ တတော သီသကဋာဟံထူလသက္ခရာဟိ ဃံသိဝါ ဓောဝန္တာ သင်္ခဝဏ္ဏံ ကရောန္တိ.

"Saṅkhamuṇḍaka" means the performance of the 'polished-conch' torture. Those who do this cut the skin on either side of the upper lip, at the ear-tips, and around the throat-pit, gather all the hair into one knot, and, twisting it with a stick, pull it out, so that the skin comes up together with the hair. Then, scrubbing the skull with coarse gravel and washing it, they make it the color of a conch-shell.

တထ ဗိဠင်္ဂထာလိကန္တိ ကဉ္ဇိယောက္ခလိကကမ္မကရဏံ. တံ ကရောန္တာ သိသကဋာဟံ ဥပ္ပာဋေဝါ တတ္တံ အယောဂုဠံ သဏ္ဍာသေန ဂဟေဝါ တထ ပက္ခိပန္တိ. တေန မထလုင်္ဂံ ပက္ကဌိဝါ ဥပရိ ဥတ္တရတိ.

Similarly, "biḷaṅgathālika" refers to the performance of the 'gruel-pot' torture. While doing this, they split open the skull, seize a red-hot iron ball with tongs, and throw it in. Consequently, the brain boils and rises to the top.

ရာဟုမုခန္တိ ရာဟုမုခကမ္မကရဏံ. တံ ကရောန္တာ သင်္ကုနာ ဝိဝရိဝါ အန္တောမုခေ ဒီပံ ဇာလေန္တိ. ကဏ္ဏစူဠိကာဟိ ဝါ ပဋ္ဌာယ မုခံ နိခါဒနေန ခဏန္တိ လောဟိတံပဂ္ဃရိဝါ မုခံ ပူရေတိ.

"Rāhu's mouth" means the performance of the 'Rāhu's mouth' torture. While doing this, they pry open the mouth with a spike and light a lamp inside. Or, starting from the ear-tips, they dig at the mouth with a sharp instrument, causing blood to flow and fill the mouth.

ဇောတိမာလိကန္တိ သကလသရီရံ တေလပိလောတိကာယ ဝေဌေဝါ အာလိမ္ပေန္တိ.

"Jotimālikā" means they wrap the entire body in oil-soaked cloth and set it alight.

ဟထပဇ္ဇောတိကန္တိ ဟထေ တေလပိလောတိကာယ ဝေဌေဝါ ပဇ္ဇာလေန္တိ.

"Hathapajjotikā" means they wrap the hand with oil-soaked cloth and set it alight.

ဧရကဝတ္တိကန္တိ ဧရကဝတ္တကမ္မကရဏံ. တံ ကရောန္တာ ဟေဋ္ဌာဂိဝတော ပဋ္ဌာယ စမ္မဝဋ္ဋေ ကန္တန္တာ ဂေါပ္ဖကေ ပါတေန္တီ အထ နံ ယောတ္တေဟိ ဗဓိဝါ ကဍ္ဎန္တိ. သော အတ္တနော’ဝစမ္မဝဋ္ဋေ အက္ကမိဝါ ပတတိ စီရကဝါသိကန္တိ စိရကဝါသိကကမ္မကရဏံ. တံ ကရောန္တာ တထေဝ စမ္မဝဋ္ဋေ ကန္တိဝါ ကဋိယံ ဌပေန္တိ. ကဋိတော ပဋ္ဌာယ ကန္တိဝါဂေါပ္ဖကေသု ဌပေန္တိ. ဥပရိမေဟိ ဟေဋ္ဌိမသရီရံ စီရကနိဝါသနနိဝထံ ဝိယ ဟောတိ.

"Erakavattika" means the performance of the 'reed-wrap' torture. Those who do this, starting from below the neck, cut strips of skin, making them fall to the ankles. Then, binding him with ropes, they drag him. He, stepping on his own strips of skin, falls. "Cīrakavāsika" means the performance of the 'bark-garment' torture. Those who do this, similarly cut strips of skin and leave them attached at the waist. Then, cutting from the waist, they leave other strips attached at the ankles. By means of the upper strips, the lower body becomes as if clothed in a bark-garment.

ဧဏေယျကန္တိ ဧဏေယျကကမ္မကရဏံ. တံ ကရောန္တာ ဥဟောသု ကပ္ပရေသု စ ဇဏ္ဏုကေသု စ အယသလာကယော ဒဝါ အယသူလာနိ ကောဋ္ဋေန္တိ. သော စတုဟိ အယယုလေဟိ ဘုမိယံ ပတိဋ္ဌဟတိ. အထ နံ ပရိဝါရေဝါ အဂ္ဂိံ ကရောန္တိ. တံ သဓိသဓိတော သူလာနိ အပနောဝါ စတုဟိ အဋ္ဌိကောဋီဟိယေဝ ဌပေန္တိ.

"Eṇeyyaka" means the performance of the 'antelope' torture. Those who do this, having placed iron rods at the shoulders, elbows, and knees, drive in iron stakes. He stands on the ground on four iron stakes. Then, surrounding him, they make a fire. When he is cooked, they remove the stakes and set him on four bone-points.

ဗဠိသမံသိကန္တိဥဘတောမုခေဟိ ဗဠိသေဟိ ပဟရိဝါ စမ္မမံသနဟာရူနိ ဥပ္ပာဋေန္တိ.

"Baḷisamaṃsika" means that they strike with double-pointed hooks, tearing out skin, flesh, and sinews.

ကဟာပဏကန္တိ သကလ သရီရံ တိဏှာဟိ ဝါသီဟိ ကောဋိတော ပဋ္ဌာယ ကဟာပဏ မတ္တံ ကဟာပဏ မတ္တံ ပါတေန္တာ ကောဋ္ဋေန္တိ.

"Kahāpaṇaka" means: Starting from the top, they cut the whole body with sharp adzes, slicing off pieces the size of a coin.

ခါရာပတစ္ဆိကန္တိ သရီရံ တထ တထ အာဝုဓေဟိ ပဟရိဝါ ကောစ္ဆေဟိ ခါရံ သံသေန္တိ စမ္မမံသနဟာရူနိ ပဂ္ဃရိဝါ အဋ္ဌကသင်္ခလိကာ’ဝ တိဋ္ဌတိ.

"Khārāpatacchika" means: They strike the body here and there with weapons, then rub alkali on it with brushes. The skin, flesh, and sinews ooze out, and only a chain of bones remains.

ပဠိဃပရိဝတ္တကတီ ဧကေန ပဿေန နိပဇ္ဇာပေဝါ ကဏ္ဏဏစ္ဆိဒ္ဒေ အယသူလံ ကောဋ္ဋေဝါ ပထဝိယာ ဧကဗဒ္ဓံ ကရောန္တိ အထ နံ ပါဒေ ဂဟေဝါ အာဝိဇ္ဈန္တိ.

"Paḷighaparivattaka" means 'turning the bar': they make him lie on one side, drive an iron stake through his ear-hole, and fix it firmly to the ground. Then they grab his feet and whirl him around.

ပလာလပီဌိကန္တိ ဆေကော ကာရဏိကော ဆဝိစမ္မံ အစ္ဆိဒိဝါ နိသဒပေါတကေဟိ အဋ္ဌိနိ ဘိဒိဝါကေသကလာပေ ဂဟေဝါ ဥက္ခိပန္တိ. မံသရာသိယေဝ ဟောတိ. အထ နံ ကေသေဟေဝ ပရိယောနဓိဝါ ဂဏှန္တိ ပလာလဝဋ္ဋိံ ဝိယ ကဝါ ပဠိဝေဌေန္တီ’တိ ဝိနယဋီကာ.

"Palālapīṭhika" means: An expert executioner, without cutting the skin and hide, breaks the bones with small mallets, grabs the mass of hair, and lifts him up. He becomes just a heap of flesh. Then, covering him with his own hair, they gather him up and wrap him like a bundle of straw, so says the Vinaya subcommentary.

ဣမဉ္စ သဋ္ဌိဝိဓံ ဒုက္ခံ သလ္လက္ခေဝါ ဘဝေသု နိဗ္ဗိဒိဝါ ဝိရဇ္ဇိဝါ ဘဝတဏှံ ပဟာဝါ ဒုက္ခလက္ခဏံ ဒုက္ခာနုပဿနာ ဉာဏေန ပဿိတဗ္ဗန္တိ.

Having reflected on these sixty kinds of suffering, becoming disenchanted and dispassionate toward existences, abandoning craving for existence, one should see the characteristic of suffering through the knowledge of the contemplation of suffering.

ဒိယဍ္ဎသိက္ခာပဒသတန္တိ ပဉ္စသတ္တတိ သေခိယေ အပနေဝါ သေသာနံ ဝသေန ဒိယဍ္ဎသိက္ခာပဒသတံ ဝေဒိတဗ္ဗန္တိ.

"The one hundred and fifty training rules" should be understood as the number remaining after removing the seventy-five Sekhiya rules.

သင်္ချာပရိစ္ဆေဒဿ သရူပဂဟဏံ သမတ္တံ.

The summary of the chapter on enumeration is complete.

စတုရာဓိကသတေသု ဂဟေတဗ္ဗထေသု ပန စတုတ္တိံသ ဧကထာနီ, စတုတ္တိံသ ဒွေယထာနိ သောဠသ တျထာနိ, ပံစ စတုရထာနိ, တေရသ ပဉ္စထာနိ, ဒွေ သတ္တထာနီ’တိ.

Among the one hundred and four matters to be taken up, thirty-four are single-factored, thirty-four are two-factored, sixteen are three-factored, five are four-factored, thirteen are five-factored, and two are seven-factored.

မိလိဒပဉှဋီကာ သမတ္တာ.

The Subcommentary on the Questions of Milinda is complete.

ကုသလေန ဌိတာ ကုသလာကုသလော အဓိဂစ္ဆတိ သန္တိပဒံ,ကထိတံ မုနိနာ သုစိတံပရမထ သဘာဝဂတီသု ဂတံ;

The skillful are established in the wholesome; the skillful one attains the state of peace. This was spoken by the Sage, well-indicated, gone to the ultimate nature, gone to the destination of its own being.

နာနာအဓိပ္ပာယဝသာ ပဝတ္တေပါဌာနမထေ ကုသလော ဝိဒိဝါ,အာရောစမာနော ဝရယုတ္တမထံဂဏှေယျ သီဟော ဝိယ နာဂရာဇံ;

The skilled one, having known the meaning of the Paṭṭhāna, which proceeds according to various intentions, and declaring its excellent and suitable meaning, should grasp it as a lion seizes the king of elephants.

ဟိဝါ အသာရံ သုဟိတဉ္စ ဂဏှေအာရောဂျကာမော အဟိတံ’ဝ ရောဂံ,ဝိညု ပဝေသေယျ စ ယုတ္တမထံဟံသာဓိပေါ ဝါ ဥဒကံ’ဝ ခီရာ’တိ;

Leaving aside the worthless, one should grasp what is beneficial, just as one desiring health avoids the unwholesome as if it were a disease. The wise one should pursue what is fitting and meaningful, as a king of swans separates milk from water.

ပရမဝိသုဒ္ဓသဒ္ဓါဗုဒ္ဓိဝီရိယပတိမဏ္ဍိတေန သီလာစာရဇ္ဇဝမဒ္ဒဝါဒိ-ဂုဏသမုဒယသမုဒိတေနသကသမယသမယန္တရဂဟဏဇ္ဈောဂါဟသမထေန- ပညာဝေယျတ္တိယသမန္နာဂတေန တိပိဋကပရိယတ္တိပ္ပဘေဒေ သာဋ္ဌ-ကထေ သထုသာသနေ အပ္ပဋိဟတဉာဏပ္ပဘာဝေန အာနနုဘာဝကရဏ- သမ္ပတ္တိဇနိတသုခဝိနိဂ္ဂတမဓုရောဠာရဝစနလာဝဉဉယုတ္တေန ယုတ္တ-မထဝါဒိနာ ဝါဒီဝရေန မဟာကဝိနာ သုဝိပုလဝိမလဗုဒ္ဓိနာ မဟာတိပိဋက- စူဠာဘယထေရော’တိ ဂရူဟိ ဂဟိတနာမဓေယျေနထေရေန ကတော မိလိဒဋီကာဂထော သမတ္တော.

This commentary on the Milinda, in verse, has been completed by the Elder Mahātipiṭaka-Cūḷābhaya—whose name was given by his preceptors—a supreme debater, a great poet, possessed of vast and immaculate wisdom; adorned with supremely pure faith, wisdom, and energy; endowed with a collection of virtues such as morality, good conduct, honesty, and gentleness; capable of grasping and penetrating his own and other doctrines; possessed of skill in analytical wisdom; with brilliant knowledge unobstructed in the Teacher's Dispensation, with its divisions of the Tipiṭaka scriptures along with the commentaries; endowed with the charm of sweet and sublime speech issuing from the happiness born of the accomplishment of performing mighty deeds; and a speaker of what is fitting and meaningful.

တာဝ တိဋ္ဌတု လောကသ္မိံ လောကနိထရဏေသိတံဒဿေန္တော ကုလပုတ္တာနံ နယပညာ ဝိသုဒ္ဓိယာ,ယာဝ ဗုဒ္ဓေါ’တိ နာမမ္ပိ သုဒ္ဓစိတ္တဿ တာဒိနောလောကမှိ လောကဇေဋ္ဌဿ ပဝတ္တတိ မဟေသိနော;

So long may this work, which is sought for the world's deliverance, endure in the world, showing to sons of good family the purity of the path of wisdom, for as long as the very name 'Buddha'—of the great seer, the pure-hearted, steadfast one, the foremost in the world—continues to exist in the world.

ဘုတ္တာ သုဓာဒွါဒသ ဟန္တိ ပါပကေခုဓံ ပိပါသံ အတိဒရံတြိမံ (?)ကောဓုပနာဟဉ္စဝိဝါဒပေသုနိံသိတုဏှတဒိဉ္စ ရသဂ္ဂမာဝဟာ;

When consumed, this nectar destroys the twelve evils: hunger, thirst, excessive weariness, distress, anger, resentment, quarreling, slander, cold, heat, and sloth; and it brings the supreme taste.

ဒေန္တဿ ပါကာဒိသကပ္ဖလာဝဟာဓမ္မော သုဝုတ္တော ပန ကောပဓာပကေ,တဒုတ္တရိံ ဟန္တိ အသေသပါပကေဒေန္တဿ သောတာဒိသကပ္ဖလာဝဟော;

The well-expounded Dhamma brings to the giver fruits like ripened fruit. Furthermore, for one who is cleansed of anger, it destroys all evil deeds without remainder, bringing to the giver fruits such as stream-entry and the like.

ဣတိ ပဉ္စ တိယဍ္ဎသတေ သကိဒေ (?)မဓုရာဘိရမေကရသေနန ယုတော,မိလိဒါ သုဋိကာ သုဂုဏာ သုကတာနိဘယေန ဒွီပသေန (?) ယတာ သမတော;

Thus the five hundred and fifty questions, united with a single essence, delightful in Madhurā. The excellent commentary on the Milinda, virtuous and well-made, is protected without fear by Dīpasena, and is now complete.

လင်္ကဝှယေ ဒိပဝရေ သုသဏဏ္ဌိတာမဟာဝိဟာရေ စ ဇိနောရသာလယေ,ပရမ္ပရာ ထေရဂဏာ သုသဏ္ဌိတာပကာသကာ ယေ ဝရသထုသာသနေ;

In the excellent island called Laṅkā, and in the Mahāvihāra, the abode of the Conqueror's sons, the successions of the communities of elders are well-established, they who are illuminators of the excellent Teacher's Dispensation.

တေသံ အလင်္ကာရဘဝေန သာသနေတိပေဋကေ သုဒ္ဓဝိသုဒ္ဓဗုဒ္ဓိနာ,သဟာသယန္တေန နရေ သရာဇိကေပဟာသယန္တေန ဂဏေ ဂဏုတ္တမေ;

By one who is an ornament to their Dispensation, with a pure and thoroughly purified intellect in the Tipiṭaka, who gladdens the people along with their kings, and delights the supreme assembly of the Sangha.

ဋီကာ’တိ နာမေန မိလိဒဒီပိကာဝရထတော ဂထပ္ပကရေန သမ္ဘဝံ (?)သုဂထကာရေနဇိနင်္ကုရေန မေကတဉ္စ ယံ ယံ ဝရပုည သမ္ပဒံ (?)

This commentary named Milindadīpikā, which arose in the form of verses from Varatha—whatever excellent meritorious attainment has been accomplished by me, a sprout of the Jina, through this deed for the Sugata,

ကုသလေန တေနေဝဟိပထယန္တာဝရဗောဓိဉာဏံ တိဝိဓေသု ယေ ယံ,နိဘယေန တေသံ တုရသိဇ္ဈတံ တံ (?)ပရမဉ္စ သဗ္ဗညုတံ ပါပုဏေယျံ;

By this very wholesome deed, for those who aspire to the excellent enlightenment-knowledge in its three forms, may that be fearlessly and swiftly accomplished for them. And may I myself attain supreme omniscience.

ဣတော စုတော’ဟံသုဟိတေန ကမ္မုနာဘဝါမိ ဒေဝေ တုသိတဝှယေ ပုရေ,စိရံ စရန္တော ကုသလံ ပုနပ္ပုနံတထေဝ မေတ္တေယျဝရေ နိရန္တရံ;

Having passed away from here, may I, through this beneficial deed, be reborn in the celestial city called Tusita, there to practice wholesome deeds again and again for a long time, and to be ever in the presence of the noble Metteyya.

တတော နရန္တော’ဝ ဇိနင်္ကုရော ဝရောယထာ ဝီရဗုဒ္ဓေါ’တိ ဘဝေကနာယကော,တတော တရန္တော ဝရပုညကာရကောဘဝါမိ နရာနရပူဇိတော သဒါ;

Then, as an excellent sprout of the Jina, like a heroic Buddha, the sole leader of existence; then, crossing over, a doer of excellent merit, may I always be revered by humans and non-humans.

သုသုရော ပဝရော သုမနော ဝရဒေါပိဋကေန ဝသေ သဇနေ ကထိတေ,ပဝရထ ပကာသကဉာဏဝရောဝရဓမ္မသုခေသနကော သီလဝါ (?)

A great hero, excellent, benevolent, and a giver of boons; he dwells by means of the Piṭaka, speaking among good people. An excellent illuminator of supreme knowledge, he is virtuous and a seeker of the bliss of the sublime Dhamma.

သစေ တိဒိဝေ တုသိတေ မနောရမေဘဝါမိ ဇာတော မနောရထပ္ပတိ,ဝရပ္ပဒေသေ ပတိရူပကေ သဒါဓီရာ ပဇာယန္တိ သုပုည ကမ္မိနော;

If I am born in the delightful Tusita heaven, attaining my heart's desire, it is because the wise, who have performed great merit, are always born in such excellent and suitable realms.

အဟမ္ပိ တထေဝ ပဒေသမုတ္တမေဘဝါမိ နာရီဟိ နရေဟိ ပူဇိတော,ဓနေန ဉာဏေန ယသေန ဒီပိတောဝိသောဓယန္တော ပုန သထုသာသနနံ;

May I, too, be in that supreme place, honored by women and men, illumined by wealth, wisdom, and fame, while purifying again the Teacher’s Dispensation.

အနေန ပုညေန ဘဝါဝသာနကေသဗ္ဗညုတံယာဝ စ ပါပူဏေဝရံ,နိရန္တရံ လောကဟိတဿ ကာရကောဘဝေ ဘဝေယျံ သုစိတော စ ပါရမီ;

By this merit, may I, until the very end of existence, attain the boon of omniscience. In every life, may I be a constant worker for the welfare of the world, and may I accumulate the perfections.

ပုညေနနေန ဝိပုလေန ဘဝါဘဝေသုပုညာဘိဝူဍ္ဎ ပရိသုဒ္ဓဂုဏာဓိဝါသော,ဟုဝါ နရာဓိကတရော (ဝတ) သဗ္ဗသေဋ္ဌော;

ဗုဒ္ဓေါ ဘဝေယျမဟမုတ္တမနာထနာထော;

By this abundant merit, in existences to come, may I be one of augmented merit, a repository of purified virtues. Having become superior to humans, truly the best of all, may I become a Buddha, the supreme protector of the unprotected.

ပုညေန စိဏ္ဏေန ပိယေ မယာ’ဒရံ (?)သတ္တာ အဝေရာ သုခိတာ ဘဝန္တု တေ,ဒေဝါ နရိဒါ သကလံ ဣမံ မဟိံရက္ခန္တု ဓမ္မေန သမေန ဓမ္မိနော’တိ;

By the merit I have accumulated with affection and care, may all beings be without enmity and live in happiness. May the gods and the kings of men, being themselves righteous, protect this entire earth in accordance with Dhamma and with justice.