1

CHAPTER 2

၁။ ႏိုင္ငံ၏အက်ိဳးစီးပြါးတုိးတက္ရာျဖစ္ေသာ အပရိဟာနိယတရား (၇) ပါး

1.The seven rules of aparihāniya by which the well-being of a kingdom is to be increased

The Mahāparinibbāna Sutta of Mahāvagga1 or Sattakanipāta of A³guttaranikæya scripture2

sets out as follows the seven rules of Aparihāniya through which the prosperity of Princes is to be
increased, the well-being of the Excellent Order to be improved and the wealth of a country is to be
made to grow without any falling away.

မင္းတုိ႔၏အက်ိဳးစီးပါြး၊သာသနာေတာ္ျမတ္၏အက်ိဳးစီးပြါး၊တုိင္းက်ိဳးျပည္က်ိဳးမဆုတ္မယုတ္တုိးပြါးရာ တုိးပြါး

ေၾကာင္းျဖစ္ေသာ အပရိဟာနိယတရား (၇) ပါးကုိ သုတ္မဟာ၀ါပါဠိေတာ္ မဟာပရိနိဗၺာနသုတ္ ႏွာ-၂. ၆၂

(သတၱကနိပါတ္ ၃.၀ဇၨီသတၱက ၀ဂ္ ၁.သာရႏၵဒသုတ္ ႏွာ-၂.၄၀၇)၌ေဟာေတာ္မူသည္။ေဟာေတာ္မူပုံကား

“It fell to me, ānanda the Elder, to hear and to note down what was going to be said. At that
time the most Excellent Lord was living in Vesālī, in the monastery that had been built on the ground
of the spirit named Sārandade.

In the time when He was living there, many of the Licchavī3 Princes came to this monastery named
for Sārandade in which the Lord was carrying on His practice of Religion and came to the place
where He was.

They greeted Him with great respect and seated themselves properly. Once the Liccavī Princes were
seated, the Most Excellent Lord addressed them, saying:--

အခါတစ္ပါး၌ ဘုရားရွင္သည္ ေ၀သာလီျပည္ သာရႏၵဒနတ္ကြန္း၀ယ္ ေဆာက္လုပ္ ထားေသာေက်ာင္း၌

သီတင္းသုံးေနထုိင္ေတာမူစဥ္လိစၧ၀ီမင္းသားအမ်ားစုသည္ဘုရားရွင္ထံလာေရာက္ရွိခုိးကာ အဆင္ေျပ

သင့္ေလ်ာ္ေသာေနရာတြင္ ထုိင္ေနၾက ကုန္၏။

1
D.ii -62
2
A³.ll-407
3
D.II. Abhinava Tø. 331
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“Princes of the Licchavī, there are seven rules of aparihāniya which can never be lost and
these I shall tell you. Listen carefully to what I shall say and hold it in your hearts.”

When the Lord had spoken thus, He thought and the Licchavī princes sat before Him and listened
carefully. The Lord then went on: “Licchavī Princes, if you ask what are the seven rules, they are
these:

မင္းသားတုိ႔! ငါသည္ မင္းသားတုိ႔ကုိ မဆုတ္ယုတ္၊မပ်က္စီး၊မက်ရႈံးေစႏိုင္ေသာ ဓမၼ (၇) ရပ္ကုိ

ေဟာေျပာျပမယ္။ မင္းတုိ႔ ေလးေလးစားစားနဲ႔ စိတ္ပါလက္ပါ နားေထာင္ၾကပါ ဟု မိန္႔ေတာ္မူေသာ္

မင္းသားတုိ႔သည္ မွန္ပါ၊ေကာင္းပါၿပီဘုရားဟု ၀န္ခံစကား ျပန္ေျပာကာ ရုိရုိေသေသ နားေထာင္ၾက ကုန္၏။

ဘုရားရွင္သည္ဤသုိ႔ေဟာေျပာျပေတာ္မူ၏။

လိစၧ၀ီမင္းသားတု႔ိ မဆုတ္ယုတ္၊မပ်က္စီး၊မက်ရႈံးေစႏိုင္ေသာ ဓမၼ (၇) ရပ္ဆုိတာ ဘာလဲ?

1.The Licchavī Princes and the Vajjī people will meet together as needed and for so long as
may be needed. They will meet and consult for long hours if necessary.

So long as time is devoted to meeting and consultation, the well-being of the Licchavī princes and
that of the Vajjī people will increase.

၁။ မင္းသားတုိ႔! ၀ဇၨီလူမ်ိဳးမ်ားသည္ အၿမဲမျပတ္စည္းေ၀းတုိင္ပင္ျခင္း၊ စည္းေ၀းရန္ ရွိသမွ်ကုိ အႀကိမ္ႀကိမ္

တုိင္ပင္ျခင္းတုိ႔ကုိလုပ္ေဆာင္ေန သေရြ႕ စီးပြါးတုိးတက္ျခင္း သာျဖစ္ႏုိင္၍ ဆုတ္ယုတ္၊ပ်က္စီး၊က်ရႈံးျခင္း

လုံး၀ မျဖစ္နုိင္။

This is to be desired; this will not be diminished. This is one rule of stability.There is no
question of one man alone dealing with the affairs of the Religion or of the State, once, twice, or
thrice in a day. Consultation and discussion are essential.

The meaning is that if affairs call for meeting for discussion twice, thrice or even more times, the
meeting must be held.
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တေန႔လွ်င္ ႏွစ္ႀကိမ္လည္းေကာင္း သုံးႀကိမ္လည္းေကာင္းသာသနာမႈ၊တုိင္းမႈ၊ျပည္မႈ တုိ႔ကုိတစ္ဦး တစ္

ေယာက္တည္းမျပဳမလုပ္ မေျပာမဆုိဘဲ စည္းေ၀းတုိင္ပင္၍ ညွိႏႈိင္း ရမည္။ ႏွစ္ႀကိမ္ သုံးႀကိမ္ထက္ အလြန္

လည္း စည္းေ၀းရန္အေၾကာင္းရွိလွ်င္ စည္းေ၀း ရမည္ ဟူလုိ။

2. The Licchavī Princes at their meetings will always come to an agreement. They will rise up
from their councils in agreement on what action is to be taken in the Vajjī country.

For all such time as they act in agreement, the well-being of the Licchavī Princes and that of the
Vajjī people will increase.

၂။ မင္းသားတုိ႔! ၀ဇၨီလူမ်ိဳးမ်ားသည္ ညီညီညြတ္ညြတ္ စည္းေ၀းျခင္း၊ညီညီညြတ္ညြတ္ စည္းေ၀းျခင္းမွ

ၿပိဳင္တူထျခင္း၊ ၀ဇၨီတုိင္း၌ ျပဳလုပ္စရာ အမႈကိစၥတုိ႔ကုိ ညီညီညြတ္ညြတ္ ျပဳလုပ္ျခင္းျဖင့္ စည္းလုံး ညီညြတ္

ေနတေရြ႕ စီးပြါးတုိးတက္ျခင္းသာျဖစ္ႏုိင္၍ ဆုတ္ ယုတ္၊ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀ မျဖစ္နုိင္။

This is to be desired; this will not be diminished. This is one rule of stability. When notice
has been given of the time and place of the meeting, the meeting can be called a meeting by
agreement.

When, after adjournment of a meeting, there has been discussion and agreement on the adjournment
and on the time and place of its resumption, the adjournment can be called an adjournment by
agreement.

အစည္းအေ၀း အလာ အေရာက္ ညီညြတ္ေအာင္ မည္သည့္အခ်ိန္ကုိ မည္သည့္ေနရာမွာ စည္းေ၀းမည္

ဟူ၍ သတ္မွတ္ေပးၿပီးစည္းေ၀းျခင္းသည္လည္း ညီညြတ္ေသာ စည္း ေ၀းျခင္း မည္၏။ စည္းေ၀းရာမွ

ထလွ်င္လည္း မည္သည့္အခ်ိန္မွာ ထ၍ျပန္ၾက မည္ဟု ညီညီညာညာ ညွိႏႈိင္း ထသြားျပန္ၾကျခင္းသည္

လည္း အညီအညြတ္ထသည္ မည္၏။

If some members leave the meeting while others remain, those who have left will have no
knowledge of what the rest have been saying and will have doubts about their agreement. Therefore,
if a meeting is to be adjourned, it must be by general agreement.
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စည္းေ၀းရာမွ အခ်ိဳ႕ထျပန္၍ အခ်ိဳ႕က်န္ရစ္ခဲ့လွ်င္ ထျပန္သူတုိ႔က က်န္ရစ္သူတုိ႔ မည္သည့္အမႈကုိ

ေျပာဆုိၾကကုန္သည္ မသိဟူ၍ ယုံမွားသျဖင့္ မညီညြတ္ရန္ရွိသည္။ ထုိ႔ေၾကာင့္ အစည္းအေ၀းမွထလွ်င္

တညီတညြတ္တည္း ထရမည္။

In one particular matter, if there is a question of making war, every effort must be made to
achieve unanimity, so that the meeting can be called unanimous.

တနည္းလည္း စစ္ေရးစစ္ရာ (ျပဳခင္းျပဳဖြယ္) မႈခင္းကိစၥရွိလွ်င္ မကပ္မခုိ တညီတညြတ္ တည္း ကုိယ္ထူ

ကုိယ္ထ လုံ႕လထုတ္ျခင္းသည္ တညီတည္းထသည္ မည္၏။

In other matters, of public health, of public affairs, sentences of death or life, there must be
discussion, leaving out individual prejudices, aiming for agreement. In such cases it can be said that
agreement has been reached.

သာမႈနာမႈ၊တုိင္းေရးျပည္မႈ၊ေသမႈရွင္ခန္းမွအစ တစ္ဦး တစ္ေယာက္တည္း အလုိရွိရာကုိ မျပဳမလုပ္ဘဲ

ညွိႏႈိင္းတုိင္ပင္၍ ညီညီညြတ္ညြတ္ျပဳ လုပ္ျခင္းသည္ အမႈကိစၥတုိ႔ကုိ အညီအညြတ္ ျပဳလုပ္သည္ မည္၏။

3. The Licchavī Princes will not decide upon the issue of an order unless the Vajjī people
have consented to the law before it is made; they will not change a law that is made with this
consent.

They will consider what laws will be required to be made in the Vajjī country before the need arises
and behave accordingly.

For all the time during which they follow such agreed law, the well-being of the Licchavī Princes
and that of the Vajjī people will increase.

၃။ မင္းသားတုိ႔! ၀ဇၨီလူမ်ိဳးမ်ားသည္ အညီအညြတ္ ဥပေဒ မျပဌာန္းထားေသးသည္ကုိ ဥပေဒျပဌာန္း၍

မစီမံျခင္း၊အညီအညြတ္ျပဌာန္းထားၿပီးေသာဥပေဒကုိလည္းမရုတ္သိမ္းျခင္း၊အညီညြတ္အတည္ျပဳ ျပဌာန္း

ထားအပ္ကုန္ေသာ ၀ဇၨီနုိင္ငံႏွင့္ သင့္တင့္ေသာ တရားဥပေဒတုိ႔ကုိ ေကာင္းေကာင္း လုိက္နာ က်င့္သုံးျခင္း

ရွိေနသေရြ႕ စီးပြါးတုိးတက္ ျခင္းသာျဖစ္ႏုိင္၍ ဆုတ္ယုတ္၊ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀ မျဖစ္နုိင္။

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Princes and ministers who have conferred and reached agreement in a meeting and come to
drafting and passing legislation will find that interested parties may use fawning speech or offer
bribes to see that their interests prevail.

Since such bribes will lead to bias according to their standing, legislators must carefully consider and
reach agreement in council on what the business actually is before action is taken, what orders are to
be made when action is to be taken, and what action demands what legislation.

Then, when it comes to promulgation of the law, their action will be in accordance with the law and
will achieve its purpose. If they act in this manner there will be no transgression of the law and
amendments will not be necessary.

အညီအညြတ္ စည္းေ၀းတုိင္ပင္ကုန္ေသာ မင္းညီမင္းသား၊မွဴးေတာ္မတ္ေတာ္တုိ႔သည္ အမႈျဖစ္မွ အမႈကုိ

ပညတ္ျပဌာန္း၍ စီရင္လွ်င္ အမႈျဖစ္သူတုိ႔က ကုိယ့္အမႈနုိင္ေအာင္ ကပ္ရပ္ေျပာဆုိေသာစကား၊ တံစုိး

လာဘ္ေပးသည္ကုိ ယူၿပီး လာဘ္ထုိးမႈကုိငဲ့ကြက္ မ်က္ႏွာႀကီးငယ္လုိက္ကာ စီရင္ေသာ ေၾကာင့္

အမႈမျဖစ္မီက အမႈျဖစ္လွ်င္ မည္ကဲ့သုိ႔ စီရင္မည္၊မည္ကဲ့သုိ႔ေသာအမႈကုိ မည္ကဲ့သုိ႔ ဥပေဒ ျပဌာန္းမည္ဟု

ညွိႏႈိင္းတုိင္ပင္ၿပီး အေသအခ်ာ ဥပေဒေရးဆြဲၿပီးမွ အမႈခင္းျဖစ္လာေသာ္ ျပဌာန္းထားသည့္ ဥပေဒ အတုိင္း

စီရင္သည္က ဆုိခဲ့ၿပီးေသာ အရႈပ္အေထြးမ်ား ကင္းရွင္း၍ အမႈမွန္ရာက်သည္။

ဤကဲ့သုိ႔ လုပ္ေဆာင္သည္ကုိပင္ ပညတ္တုိင္းကုိလည္းမလြန္ဆန္၊ပညတ္သစ္ကုိလည္း မျပဳလုပ္ဘဲ စီရင္

သည္ မည္၏။

The rules of Aparihāniya4 do not apply to the individual only: Kings, Ministers and People
must meet in consultation upon how the country’s welfare is to be secured and draw up legislation
accordingly.

If it is objected that an old law is being violated, since it is the country’s well-being that is the
purpose, old laws and prohibitions that were made according to the circumstances of past time
should not be considered before meeting to consider the land’s present well-being.

4
Aparihāniya - "not causing loss or ruin"; "stabilising" perhaps?
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Before taking action it need only be noted that there is an old law drawn up according to past
circumstances. In explanation of this text, it is said in the Commentary that, when action is to be
taken, the rule should be drawn up according to the law that applies to the circumstance provided for.

အပရိဟာနိယတရားဟူသည္၊ တစ္ဦးတစ္ေယာက္တည္းသာလွ်င္ ျပဳေဆာင္ရာေသာ တရားမဟုတ္၊မင္း

မွဴးမတ္တုိ႔ လူအမ်ား စည္းေ၀း၍ တုိင္းေရး ျပည္မႈ ေကာင္းရာ ေကာင္းေၾကာင္းကုိ ညွိႏႈိင္းတုိင္ပင္စီရင္ရန္

ဥပေဒေရးသား ျပဳလုပ္ထားၿပီးလွ်င္ တိုင္းျပည္စည္ပင္ေအာင္ ျပဳလုပ္ေသာတရားမ်ိဳးျဖစ္ေသာေၾကာင့္

ေရွးပညတ္ဆုိ ကလည္း တုိင္းျပည္နုိင္ငံကုိ ေကာင္းေအာင္ ညွိႏႈိင္းစည္းေ၀း၍ မျပဳလုပ္မီ ေရွး အထက္က

အလုိရွိရာ ျပဳလုပ္ထားေသာ ဥပေဒကုိ ေရွးပညတ္ဟု မမွတ္လင့္။

အမႈကုိမစီရင္မီေရွးအဖုိ႔က ညွိႏႈိင္းတုိင္ပင္၍ျပဌာန္းထားေသာ ဥပေဒပညတ္ကုိသာ ဤအရာ၌ ေရွးပညတ္

ဟူ၍မွတ္ေလ။၎ပါဠိေတာ္အဖြင့္အ႒ကထာ၌လည္းအမႈရွိလွ်င္ စီရင္ရန္ထားသည္႔ ဥပေဒအတုိင္း ထုတ္၍

စီရင္ေၾကာင္းႏွင့္ဆုိသည္။

“People who do not know the meaning of this believe that it means that it is not right to
make a new rule that supersedes an old one that is covered by the seven Aparihāniya rules.

They think that it is only right to follow old law and custom and that the Aparihāniya rules will be
nullified if there is an idea of making new rules that will improve the country, That opinion is not to
be too readily accepted.

အဓိပၸါယ္ကုိမသိသူတုိ႔က အပရိဟာနိယတရား (၇)ပါးတြင္ ေရွးပညတ္ကုိလြန္၍ ပညတ္ သစ္မလုပ္သင့္၊

ေရွးထုံးအတုိင္းသာလုပ္သင့္သည္ဟုပါေသာေၾကာင့္ နုိင္ငံမွာ ေကာင္းရာ ေကာင္းေၾကာင္း နည္းဥပေဒ

သစ္ျပဳလုပ္မည္ရွိလွ်င္ အပရိဟာနိယတရားပ်က္လိမ့္မည္ ထင္မွတ္ေျပာဆုိၾကသည္။ ထုိစကားကုိ အလ်င္း

အမွတ္အပ္။

But we should not speak only of the country; those who desire to act so as to realize the law
of deliverance must altogether discard the old customs of the worldly who are bound in the misery of
the endless round of rebirths in this age and by thus working towards this realisation will be able to
attain it.
 7

There is no way to reach this realisation if they only follow the precedents of the worldly.

တုိင္းျပည္နုိင္ငံကုိမဆုိထားႏွင့္ဦး။အကၽြတ္တရားရေအာင္က်င့္ေဆာင္လုိေသာသူတုိ႔သည္အနမတဂၢသံသ

ရာဘ၀အဆက္ဆက္က အစဥ္အတုိင္းလာခဲ့ေသာ သံသရာ ၀ဋ္ဆင္းရဲ၌ခံရေသာ ပုထုဇဥ္တုိ႔၏အက်င့္

အမူအရာအေဟာင္းကုိအကုန္စြန္႔ပစ္၍၊ အကၽြတ္တရားရရာရေၾကာင္း က်င့္ေဆာင္မွသာအကၽြတ္တရားကုိ

ရနုိင္သည္။ ပုထု ဇဥ္တုိ႔ ထုံးစံရွိသည္႔ အတုိင္းသာ ေနလွ်င္ အကၽြတ္တရား ရနုိင္စရာမရွိ။

After the Lord Kassapa entered into nibbāna5, for the whole of the intervening age the
Religious Order did not exist.

The way to attain the Fruit of the Path and nibbāna was lost.

It was only after men had acted to show their desire that the Lord Gotama came and proclaimed the
Fruit of the Path and nibbāna and the true Law. With this there was a new manifestation of the Lord
and the Law.

In this world there are many ancient books of the Vedas6, pronounced by learned teachers. In truth, if
we are to use the age of the source to determine our actions, it is the Vedas that we should follow.

If it is the Vedas that we follow, immediately after death what we get to is one of the Four
Netherworlds7. This shows that in any matter of law, there is no question of newness or age; it is
right to give the first priority to the question whether its sense is true and whether it is good”8.

ကႆပဘုရားပရိနိဗၺာန္ျပဳၿပီးေနာက္အႏၱရကပ္တစ္ကပ္လုံးလုံးသာသနာမရွိ။ မဂ္ဖုိလ္နိဗၺာန္ရရာ ရေၾကာင္း

လမ္းေပ်ာက္၍ အလုိရွိရာျပဳက်င့္ေနၾကၿပီးေနာက္မွ ေဂါတမဘုရား ဘုရားအျဖစ္သုိ႔ေရာက္ကာ မဂ္ဖုိလ္

နိဗၺာန္ရေၾကာင္းဟုတ္မွန္ေသာတရားကုိေဟာေတာ္မူရသည္ျဖစ္၍ဘုရားတရားကားေနာက္ေပၚအသစ္ျဖစ္

သည္။

5
. Abhi A ii -47
6
Abhidhæna Tø -91
7
. The Four Netherworlds are the levels of Hell (niraya), of the Beasts (tiracchæna), ghosts (petti) and asuræ
8
.Ræjadhamma-147-8.
 8

ေလာက၌ ဒိသာပါေမာကၡဆရာအမ်ိဳးမ်ိဳး ေဟာေျပာၾကေသာ ေဗဒင္က်မ္းတုိ႔ကား အေဟာင္းျဖစ္သည္။

အကယ္၍အေဟာင္းတုိင္းက်င့္ရမည္ဆုိလွ်င္ ေဗဒင္က်မ္းအတုိင္း က်င့္ရေပလိမ့္မည္။

ယင္းအတုိင္းက်င့္လွ်င္ ေသသည့္အျခားမဲ့၌ ဧကန္အပါယ္ေလးပါး လားရန္ရွိသည္။ ဤအေၾကာင္းကုိ

ေထာက္၍ တရားဟူသည္ အေဟာင္းအသစ္မဆုိသာ သေဘာအမွန္က်၍ ေကာင္းျခင္းသည္သာ ပဓါန

ျဖစ္သည္ကုိလည္း ၿမဲၿမံစြာ မွတ္ရလိမ့္မည္။

4. At all times the Licchavī Princes will act with respect towards whatever old people there
may be among the Vajjī people.

They will regard them as important. They will treat them with respect and love. They will honour
them and remember to listen to their words.

For all such time as they act thus, the well-being of the Licchavī Princes and that of the Vajjī people
will increase. This is to be desired; this will not be diminished.

၄။ မင္းသားတုိ႔! ၀ဇၨီလူမ်ိဳးမ်ားသည္ တုိင္းနုိင္ငံအတြင္း၌ရွိကုန္ေသာ ၀ဇၨီတုိင္းသာ သက္ႀကီးရြယ္အုိ လူႀကီး

သူမတုိ႔ကုိ ပူေဇာ္ျခင္း၊ ေလးစားျမတ္နုိးျခင္းျပဳၾကကုန၏

္ ၊ ထုိလူႀကီးသူမတုိ႔၏စကားကုိ နားေထာင္သင့္

သည္ဟု မွတ္ထင္ၾကကုန္၏၊ ဤကဲ့သုိ႔ ျပဳလုပ္ေနသေရြ႕ စီးပြါးတုိး တက္ျခင္းသာျဖစ္ႏုိင္၍ ဆုတ္ယုတ္၊

ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀ မျဖစ္နုိင္။

“This tells us that, though we must pay heed to the words of our elders, it is not by long life
only that the position of “elder” is to be seen as reached. Regard must be had both to wisdom and
age.

In fact, if we pay attention to what some fool says, even if he is an old fool, there is no chance of
reaching the truth. One cannot go wrong with the rule “asevanā ca bālānaµ, panditānañ ca
sevana¼9”. (Associate yourself with wise men, not with the ignorant).

ဤ၌လူႀကီးစကားကုိ နားေထာင္ရမည္ဟုဆုိေသာ္လည္း အသက္အရြယ္ျဖင့္ခ်ည္း ႀကီးသည္ကုိ မယူအပ္။

ပညာ၊အသက္ ႏွစ္ပါးလုံး ႀကီးသည္ကုိသာ ယူအပ္၏။ အကယ္၍ အသက္ပင္ႀကီးေသာ္လည္း အသက္ႀကီး

9
.Kh-3
 9

လူမုိက္စကားကို နားေထာင္မိလွ်င္ အမွန္ ျဖစ္ နုိင္ရန္မရွိ။´အေသ၀နာ စ ဗာလာနံ၊ ပ႑ိတာနဥၥ ေသ၀နာ´

ဟူေသာ မဂၤလာတရားေတာ္ႏွင့္လည္း လြဲရန္ရွိသည္။

The haµsa bird (note that the word haµsa here means geese and ducks; the present Burmese
usage of haµsa for the brahminy duck is wrong), the crane, the peacock, the bull elephant and the
spotted deer -- all these animals and birds fear the lion. Bodily they have nothing else in common.

ဟသၤာ၊ႀကိဳးၾကာ၊ဥေဒါင္း၊ဆင္ေျပာင္ႀကီးဟူေသာေက်းငွက္၊သားသမင္အေပါင္းသည္ကုိယ္ကာယခ်င္း မတူ

ရကား ျခေသၤ့ရန္မွ ေၾကာက္ၾကကုန္၏။

In the same way, among men it is true that even in youth some have wisdom. Those who
show such wisdom in carrying out their business will be counted as of full age.

Some again of great age and great in body are ignorant and these will never be reckoned adult”10.

ထုိနည္းမျခား အလားတူပင္ လူ႔အဖြဲ႕အစည္းတြင္ ငယ္ေသာ္လည္း ပညာရွိသူသည္သာ မႈခင္းကိစၥတုိ႔ကုိ

ျပဳလုပ္ေဆာင္ရြက္ရာ၌လူႀကီးလူေကာင္းျဖစ္နုိင္၏၊လူမုိက္သည္အသက္အရြယ္ကုိယ္လက္အဂၤါႀကီး ေသာ္

လညး္ လူႀကီးလူေကာင္း မျဖစ္နုိင္။

5. The Licchavī Princes will not abduct or wrong the wives or daughters of the Vajjī people.
They will not force them to pass their lives in the houses of the rulers.

For all such time as they act thus, the well-being of the Licchavī Princes and that of the Vajjī people
will increase. This is to be desired; this will not be diminished. This is one rule of stability.

၅။ မင္းသားတုိ႔!၀ဇၨီတုိင္းသူ အမ်ိဳးသမီးႀကီး၊ အမ်ိဳးသမီးငယ္တုိ႔ကုိ အတင္းအဓမၼ ဆြဲငင္ ႏွိပ္စက္၍ အစုိးရ

တုိ႔အိမ္၌ မေနေစခုိင္းသေရြ႕ စီးပြါးတုိး တက္ျခင္းသာျဖစ္ႏုိင္၍ ဆုတ္ယုတ္၊ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀မျဖစ္နုိင္။

6. The Licchavī Princes will at all time render honour to whatever guardian spirits there may
be, both within and without the cities of the Vajjī people.

10
.Ræjadhamma-148-9
 10

They will make offerings to them and they will in no way reduce the food offerings and the drink
offerings that have been customary in the past, save for the taking of life.

For all such time as they act thus, the well-being of the Licchavī Princes and that of the Vajjī people
will increase.

This is to be desired; this will not be diminished. This is one rule of stability.

၆။ မင္းသားတုိ႔!၀ဇၨီလူမ်ိဳးတုိ႔သည္ ၿမိဳ႕တြင္း၊ ၿမိဳ႕ျပင္၌ ေစာင့္ၾကပ္ကုန္ေသာ ၿမိဳ႕ေစာင့္ ရြာေစာင့္နတ္တုိ႔ကုိ

ရုိေသေလးျမတ္ျပဳ၊ ျမတ္နုိးပူေဇာ္ျခင္း၊ ထုိနတ္တုိ႔အားလည္း ေပးၿမဲ ျပဳၿမဲ ျဖစ္ေသာ ေသရည္အရက္၊

အသက္သတ္ကင္းေသာ ဗလိနတ္စာကုိ မယုတ္ေလ်ာ့ ေစျခင္း ရွိေနသမွ် စီးပြါးတုိး တက္ျခင္းသာျဖစ္ႏုိင္၍

ဆုတ္ယုတ္၊ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀ မျဖစ္နုိင္။

7. The Licchavī Princes will see that good provision is made for the arahants who are
honoured in the Vajjī country and for other arahants, who have not yet visited their lands.

They will consider in their hearts how these may carry out their religious duties in peace and how
they should be guarded so that they may be secure in accordance with the Law.

For all such time as they act thus, the well-being of the Licchavī Princes and that of the Vajjī people
will increase. This is to be desired; this will not be diminished. This is one rule of stability.

၇။ မင္းသားတုိ႔! ၀ဇၨီလူမ်ိဳးတို႔သည္ မလာမေရာက္ဘူးေသာ ရဟႏၱာတုိ႔သည္ အဘယ္ခါ ၀ဇၨီနုိင္ငံသုိ႔ လာပါ

ကုန္အံ့နည္း၊ လာေရာက္ဘူးၾကေသာ ရဟႏၱာတုိ႔သည္လည္း၀ဇၨီနုိင္ငံ၌ အဘယ္သုိ႔ ခ်မ္းခ်မ္းသာသာ

ေနထုိင္သီတင္းသုံးၾကပါအံ့နည္းဟု စိတ္မွာထား၍ တရား ႏွင့္ညီေသာ လုံၿခဳံေရး ေစာင့္ေရွာက္မႈကုိ

စီမံေပးေနသမွ် စီးပြါးတုိး တက္ျခင္းသာ ျဖစ္ႏုိင္၍ ဆုတ္ယုတ္၊ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀မျဖစ္နုိင္။

“In this we are instructed that, as is set out in the four rules of sa³gaha, even as we guard and watch
over our country, especial care must be taken of the religious order.

Even in cases where there is no religious order (arahanta), the ordinary people must be looked
after”11.

11
.Ræjadhamma-150
 11

ဤ၌ဆုိလတံ့ေသာ သဂၤဟတရားေလးပါတြင္လာသည့္အတုိင္း နုိင္ငံကုိေစာင့္ေရွာက္ ထိမ္းသိမ္းေသာ္

လည္း ရဟႏၱာတုိ႔ကုိ အထူးၾကည့္ေစလုိ၍ ထုတ္ေဖာ္ေဟာၾကားေတာ္မူသည္။ ရဟႏၱာမရွိလွ်င္ ပုထုဇဥ္

ကုိတုိ႔ကုိပင္ ေစာင့္ေရွာက္ရေပလိမ့္မည္။

For all such time as they follow these seven rules of stability, the Licchavī Princes will
remain in the Vajjī people's country. In these seven rules of stability the Vajjī people will win glory.

For all such time the well-being of the Licchavī Princes and that of the Vajjī people will increase.
This is to be desired; this will not be diminished. These are the seven rules of immunity to decay
(stability aparihāniya)”.

မင္းသားတုိ႔! ဤမဆုတ္ယုတ္၊မပ်က္စီး၊မက်ရႈံးေစနုိင္ေသာ တရား(၇) ပါး ၀ဇၨီလူမ်ိဳးတုိ႔ သႏၱာန္၌

ျဖစ္ေပၚေန၊ ထင္ထင္ရွားရွား ရွိေနသမွ် ၀ဇၨီလူမ်ိဳးတုိ႔သည္ စီးပြါးတုိး တက္ျခင္း သာ ျဖစ္ႏုိင္၍ ဆုတ္ယုတ္၊

ပ်က္စီး၊က်ရႈံးျခင္း လုံး၀ မျဖစ္နုိင္။

၂။တစ္ဦးတည္း၏အာဏာႏွင့္ ေပါင္းစု စည္းရုံးေသာအာဏာ

2. The power of an individual and the power of a general assembly

For a summary of the meaning of the statement that from following the seven aparihāniya12
rules the prosperity of a country will grow, we can say that, since the people in general will be led
astray if the country’s government is in the power and authority of one man, it should not be carried
on through a single man, or even through two men.

If it is in the hands of the King and his officials in an assembly, they will not go astray. On a
different point, among the people living in the country, the officials will have their own separate
policies and adherents.

12
A³.ii-407/D.ii-62
 12

ဤအပရိဟာနိယတရား (၇) ပါးကုိက်င့္ေဆာင္၍ တုိင္းျပည္နုိင္ငံ ျဖစ္ထြန္းတုိးပြါးပုံ အဓိပၸါယ္

အက်ဥ္းကား- တုိင္းျပည္နုိင္ငံကုိ တစ္ေယာက္ႏွစ္ေယာက္၏ ဩဇာအာဏာႏွင့္သာ အုပ္စုိးလွ်င္ပုထုဇဥ္

ျဖစ္၍ အမွားအယြင္း မ်ားရန္ရွိေသာေၾကာင့္ တစ္ေယာက္ ႏွစ္ေယာက္၏ ဩဇာအာဏာႏွင့္ မျပဳလုပ္၊

မင္း၊မွဴးမတ္မ်ား စည္းေ၀းျပဳလုပ္လွ်င္ မွားယြင္းဖြယ္မရွိ။ တစ္ေၾကာင္းလည္း နုိင္ငံေနသူ လူအမ်ားတြင္

မင္းမွဴးမတ္တုိ႔၌အေၾကာင္း သင့္ ေပါင္းသင္း၍ အသီးသီးကုိးကြယ္ဆည္းကပ္ၾကကုန္သည္။

If the government is in the hands of only one or two of overwhelming influence, people who
are the adherents of the other officials, having no powerful patron, will be discontented at heart.

For these two reasons, the whole body of officials must make it their first duty in arranging the
administration of the country to come together in council.

It is only by governing in this way that the country will advance and prosper. There is no possibility
of failure.

တစ္ေယာက္ႏွစ္ေယာက္သာ အုပ္စုိးလႊမ္းမုိးလွ်င္ က်န္သည့္မွဴးမတ္တုိ႔ကုိ ကုိးကြယ္ဆည္းကပ္

ေသာ ျပည္သူတု႔ိ ကုိးကြယ္ရာမဲ့ စိတ္ႏွလုံးမခ်မ္းသာ ျဖစ္ရာသည့္အေၾကာင္းမ်ားေၾကာင့္ မင္း၊မွဴးမတ္

အမ်ားတုိ႔သည္ တစ္ေပါင္းတည္း စည္းေ၀းစုရုံး၍ နုိင္ငံ၌အုပ္စုိးစီရင္ျခင္းကုိ ပထမျပဳလုပ္မည္။ ဤကဲ့သုိ႔

အုပ္စုိးစီရင္လွ်င္ နုိင္ငံတုိးပြါး စည္ပင္ရန္သာရွိသည္။ဆုတ္ယုတ္ရန္မရွိ။

Thus, if the land is to be rich, the first thing is keep the government from falling into the
hands of one or two rulers; government must be carried on by the whole body of officials meeting in
council.

This is the first basis of the aparihāniya rule that is known as Sannipāta13 (unity).

ထုိ႔ေၾကာင့္ ေရွးဦးစြာ နုိင္ငံကုိ စည္ပင္တုိးပြါးေစလုိလွ်င္ တစ္ေယာက္ႏွစ္ေယာက္ သာ မအုပ္မစုိး၊

မင္း၊မွဴးမတ္ အမ်ားအျပား ေပါင္းစုစည္းရုံး၍ အုပ္စုိးရမည္ဟူေသာ ေရွးဦးစြာေသာ သႏၷိပါတမည္ေသာ

အပရိဟာနိယတရား ျဖစ္၏။

13
.A³.ii-407/D.ii-62
 13

In the same way, even when a king and his officials meet together in council, it is only from
their agreement that advantage is derived.

If they fail to agree, there is no benefit. However many people compose the assembly, if they fail to
reach agreement, the assembly will fall apart.

ဤကဲ့သုိ႔ မင္းမွဴးမတ္မ်ား ေပါင္းစုစည္းရုံးျခင္း အစည္းအရုံးသည္လည္း ညီညတ

ြ ္မွသာ အက်ိဳး

ေပးသည္။ မညီညြတ္လွ်င္အက်ိဳးမေပး။ အစည္းအရုံး လူေပါင္းမည္၍မည္မွ်ပင္မ်ားပါေစ မညီညြတ္လွ်င္

အစည္းအရုံး ပ်က္စီးရာသည္။

Not to speak of animals, even a child can break a single fibre of hemp or flax, but if these
fibres are laid up together and twisted into a rope even a bull elephant cannot break it in two.

Kings and their officials, who are holding an assembly, must take into their hearts this example of
the hempen rope as their guide. They must come to agreement14.

သက္ရွိသတၱ၀ါကုိ မဆုိထားႏွင့္ဦး၊ ပုိက္ဆံေလွ်ာ္မွ်င္တစ္ခုကုိ ကေလး သူငယ္ ပင္ျဖစ္ေသာ္လည္း

ဆြဲျဖတ္နုိင္သည္။ ဤေလွ်ာ္မွ်င္အေပါင္းစု၍ အတင္းအေလ်ာ့ညီေအာင္ထားၿပီး က်စ္ေသာႀကိဳးႏွင့္ ခ်ည္

လွ်င္ ဆင္ေျပာင္ႀကီးေသာ္လည္း ျပတ္ေအာင္မရုံးနုိင္သည္ကုိေထာက္၍ အစည္းအေ၀းျပဳေသာ မင္း

မွဴးမတ္တုိ႔သည္ ဤပုိက္ဆံ ေလွ်ာ္ႀကိဳးကုိ ဆရာျပဳ၍ ညီညြတ္ျခင္းကုိ အၿမဲႏွလုံးသြင္းလွ်က္ ညီညြတ္ၾကရ

လိမ့္မည္။

The means of reaching agreement are:--

1. Holding the meeting at the given time and place

2. Setting the time for the adjournment

3. Setting the intended agenda and arranging for an opportunity of speaking for everyone
who wishes to speak. Thus it will be possible to reach agreement on the best course.

4. Making an effort to ensure that when action is to be taken, it is with the general consent
and that there is no secrecy.

14
. Ræjadhamma-151
 14

Only when agreement is reached in this way will wealth increase without a downturn. This is the
rule of aparihāniya that is called Samagga (harmony).15

ညီညြတ္ေအာင္လည္း

၁။ စည္းေ၀းရာအရပ္၌ အခ်ိန္သတ္မွတ္၍ စည္းေ၀းျခင္း။

၂။ အခ်ိန္သတ္မွတ္၍ ထသြားျခင္း။

၃။ ျပဳဖြယ္ကိစၥတုိ႔ကုိ အလုိရွိရာ သိျမင္သမွ် ေျပာဆုိခ်င္တုိင္း တစ္ဦးတစ္ေယာက္စီေျပာဆုိေစ၍

အက်ိဳးရွိေကာင္းရာကုိယူၿပီး အညီအညြတ္ျပဳလုပ္စီရင္ရမည္။

၄။ မႈခင္းကိစၥရွိလွ်င္လည္း အကပ္အခုိမရွိ တညီတညြတ္တည္း လုံ႕လထုတ္ရမည္။

ဤကဲ့သုိ႔ ညီညြတ္ၾကလွ်င္ တုိးပြါးရန္သာရွိသည္။ ဆုတ္ယုတ္ဖြယ္မရွိ။ သုိ႔ျဖစ္၍ စည္းေ၀းေသာမင္း မွဴးမတ္

တုိ႔ ညီညြတ္ရမည္ဟူေသာ `သမဂၢ` မည္ေသာ အပရိဟာနိယ တရားျဖစ္၏။

၃။ အညီအညြတစည္
္စည္းရုံးမႈ၏အက်ိဳး

3. The advantages of consensus in a meeting

These two rules of sannipāta and samagga,16 consensus and harmony, do not apply only to kings and
their officials; merchants and agriculturists also get much benefit from following them.
Therefore in parts of ancient Majjhimadesh17, like-minded merchants would get together, forming
groups of five hundred or a thousand merchants, to carry on their business. In this way they
benefitted greatly.

15
. A³.ii-407/D.ii-62
16
. A³.ii-407/ D.ii-62
17
i.e. India
 15

To this day merchants in Majjhimadesh form associations for their businesses and we can see for
ourselves today how the Indian and Chinese people make large profits by following this example.

ဤသႏၷိပါတ သမဂၢ ႏွစ္ပါးတု႔ိသည္ မင္းမွဴးမတ္တုိ႔၌သာမဟုတ္၊ကုန္သည္လယ္လုပ္တုိ႔၌လည္း မ်ားစြာ

အက်ိဳးရွိေသာေၾကာင့္ ေရွးအခါ မစၨ်ိမေဒသအရပ္မ်ားတြင္ သေဘာတူရာကုန္သည္ခ်င္းစုရုံး၍လည္း

ကုန္သည္ ငါးရာစု၊တစ္ေထာင္စု ျပဳလုပ္ၿပီးလွ်င္ ကူးသန္း ေရာင္း၀ယ္ၾကကာ အက်ိဳးစီးပြါးမ်ားစြာ ျဖစ္ထြန္း

ၾကသည္။

ဤအတုကုိယူ၍ျပဳလုပ္ၾကေသာ ကုလား၊တရုတ္လူမ်ိဳးတုိ႔သည္ ယခုအခါ စည္းစိမ္ဥစၥာ မ်ားစြာတုိးတက္

သည္ကုိ မ်က္ျမင္ကုိယ္ေတြ႔ပင္ ျဖစ္ၾကသည္။

Thus when a king and his officials, who have agreed among themselves in council, have
decided upon an action and have provided for its cost, they will define the nature of the action and
the planned course of events, since a bias might be introduced by bribes or presents and by the status
of people involved in the action,.

If the decisions are set out in an instruction, the action will be carried through in accordance with the
instruction and there will be no room for influence through bribery. In truth this is the only way to
profit.

For this reason it was necessary to set out the aparihāniya rule that is known as paññatti pa¥ipajjana18
[description of procedures].

ဤသုိ႔အစည္းအေ၀းညီညြတ္ၾကၿပီးေသာ မင္းမွဴးမတ္တုိ႔သည္ အမႈႏွင့္လက္ငင္းေတြ႔မွ အမႈကုိစီရင္လွ်င္

အမႈျဖစ္သူတုိ႔ကေပးေသာ တံစုိးလက္ေဆာင္ မ်က္ႏွာႀကီးငယ္ငဲ့ ကြက္ရန္ရွိေသာေၾကာင့္ မည္ကဲ့သုိ႔ အမႈ

ျဖစ္လွ်င္ မည္ကဲ့သုိ႔စီရင္မည္၊ စီရင္ပုံဥပေဒပညတ္ ထုတ္ျပန္၍ အမႈျဖစ္လာပါက ထုတ္ျပန္ထားေသာ

ဥပေဒအတုိင္း စီရင္လွ်င္ မ်က္ႏွာႀကီးငယ္ တံစုိးလက္ေဆာင္ကုိငဲ့ကြက္ရန္မရွိ၊ အမွန္အကန္ျဖစ္၍ တုိးပြါး

18
. A³.ii-407/D.ii-62
 16

ရန္သာ ရွိသည္။ ဆုတ္ယုတ္ရန္မရွိ။ ထုိ႔ေၾကာင့္ ´ပညတၱိပဋိပဇၨန´ ဟူေသာ အပရိဟာနိယတရားကုိ

ေဟာရျပန္သည္။

The wisdom appropriate to a king's minister of the highest rank is acquired by such ministers
by dint of making their own decisions over many years and by their experience of what turned out
well and what badly.

If the wisdom of such senior men is valued and if they are given a prominent place and their advice
is listened to, there will be no decline.

The aparihāniya rule that is called vuddhāpacāyana19 [trusting in the ancient] had to be pronounced
because only this can lead to increased prosperity.

အ႒ာရသစေသာ မင္းမွဴးမတ္တုိ႔တတ္ရာေသာ အတတ္ပညာမ်ားကုိတတ္ေျမာက္၍ မင္းမွဴးမတ္အျဖစ္ႏွင့္

ႏွစ္ေပါင္းမ်ားစြာ မႈခင္းကိစၥမ်ားကုိ ကုိယ္တုိင္ဆုံးျဖတ္စီရင္လွ်က္ အမွားအမွန္ အေကာင္းအဆုိးတုိ႔ကုိ

ေတြ႔ႀကဳံဘူးၾကေသာ ပညာရွိလူႀကီးလူေကာင္း တုိ႔ကုိ ရုိေသခ်ီးေျမွာက္ၿပီး ထုိပညာရွိတုိ႔ ဆုိဆုံးမေသာ

စကားကုိ နားေထာင္ရလွ်င္ ဆုတ္ယုတ္ရန္မရွိ၊ တုိးပြါးရန္သာရွိေသာေၾကာင့္´၀ုဒၶါပစာယန´မည္ေသာ

အပရိဟာနိယတရားကုိ ေဟာရျပန္သည္။

Since doing violence to people’s wives and virgin daughters, their abduction and having
them dragged away, causes much resentment in the people of the land, the rule that this must never
be done must not be broken and so it was necessary to repeat the aparihāniya rule against so using
women.

အျခားသူတုိ႔၏ ဇနီးမယား သမီးပ်ိဳမ်ားကုိ နုိင္ထက္စီးကဲ အတင္းေခၚငယ္ေစခုိင္းျခင္းသည္ ျပည္သူတုိ႔

အလြန္နာၾကည္းရန္ရွိေသာေၾကာင့္ ဤကဲ့သုိ႔ မျပဳလုပ္ျခင္းသည္ လည္း ဆုတ္ယုတ္ရန္မရွိ၊ တုိးပြါးရန္သာ

ရွိေသာေၾကာင့္ မိန္းမတုိ႔ကုိ အဓမၼမေစခုိင္းရ ဟူေသာ အပရိဟာနိယတရားကုိ ေဟာရျပန္သည္။

19
. Paramttha Tø -233
 17

Whatever may be the spirits that protect the city, they only desire the prosperity of its king
and officials and they rely upon the offerings of Gods food that these kings and officials make to
sustain their life.

Along with the king and officials, such spirits protect the country’s welfare in whatever business is
being carried on, and they are dealt with according to the customary laws in the same way as the
military are provided for under pūrisamedha20principles.

The provision of the customary food offerings for the spirits must not be allowed to be neglected.
That it might be properly provided, it was necessary to repeat the aparihāniya rule called
dhammatābali21 [prescribed offerings].

ၿမိဳ႕ရြာကုိေစာင့္ေသာနတ္တုိ႔မည္သည္ မင္းမွဴးမတ္တုိ႔၏အက်ိဳးကုိလုိသည္သာလွ်င္ျဖစ္ သည္။ ဤမင္း မွဴး

မတ္တုိ႔ တင္ၾကားပသေသာဗလိနတ္စာကုိ အမွီျပဳ၍အသက္ေမြးရ သည္။ ထုိနတ္တုိ႔သည္လည္း အေရး

ေၾကာင္းကိစၥရွိသမွ်ကုိ မင္းမွဴးမတ္တုိ႔ႏွင့္အတူ တုိင္းက်ိဳးျပည္က်ိဳးကုိ ေဆာင္ရြက္ၿမဲနတ္တုိ႔၏ ထုံးစံဥပေဒ

ရွိသည့္အတုိင္း တုိင္းက်ိဳး ျပည္က်ိဳးကုိ ေဆာင္ရြက္သည္ျဖစ္၍ ထုိနတ္တုိ႔အားလည္း ဗုိလ္ပါရဲမက္တုိ႔ကုိ

မ်ိဳးရိကၡာ ေပးေသာ ပုရိသေမဓကဲ့သုိ႔ ေပးၿမဲဗလိနတ္စာကုိ ၿမိဳ႕ရြာေစာင့္နတ္တုိ႔အား တင္းၾကား ပသလွ်င္

ထုိနတ္တုိ႔ ကူညီေစာင္မေသာေၾကာင့္ ဆုတ္ယုတ္ရန္မရွိ၊တုိးပြါးရန္သာ ရွိသည္ကုိေထာက္၍´ဓမၼိကဗလိ´

ဟူေသာ အပရိဟာနိယတရားကုိ ေဟာေတာ္မူ ရျပန္သည္။

Religious people, from arahantas downward, may settle themselves when they are provided
for. Such religious who settle will increase the country’s welfare both in this world and in the next
by their preachings. This must never diminish and therefore it was necessary to repeat the
aparihāniya rule that is called arahanta rakkhā varanagutti22. [Settlement and protection of monks]

ရဟႏၱာမွစ၍ ရဟန္းတုိ႔မည္သည္ လူတုိ႔ၾကည့္ရႈေစာင္မမွ ရပ္တည္နုိင္သည္။ ထုိရဟန္းတုိ႔ ရပ္

တည္နုိင္လွ်င္ ထုိရဟန္းတုိ႔ ေဟာေျပာေသာတရားကုိ နာရသျဖင့္ ေလာကီေလာကုတၱရာအက်ိဳး တုိးပြါးရန္

20
.S.1 -73
21
.A³ Tha-2 -312
22
. A³ Tha, 2-78
 18

သာရွိသည္။ဆုတ္ယုတ္ရန္မရွိ။ ထုိ႔ေၾကာင့္ ´အရႏၱရကၡာ၀ရဏဂုတၱိ´ဟူေသာ အပရိဟာနိယတရားကုိ

ေဟာေတာ္မူရျပန္သည္။

If then the meaning of the benefits of the seven aparihāniya rules are fully realised and the
rules are followed, benefits both in the present and in the future worlds will be increased and will
never fail.

ဤကဲ့သုိ႔ အပရိဟာနိယတရား (၇)ပါးတုိ႔၏ အက်ိဳးအေၾကာင္းအနက္အဓိပၸါယ္ကုိ ကုန္စင္ေအာင္

သိ၍ က်င့္ေဆာင္ၾကလွ်င္ ေလာကီ ေလာကုတ္ ႏွစ္ျဖာေသာအက်ိဳး တုိးပြါးရန္သာရွိသည္၊ ဆုတ္ယုတ္ရန္

မရွိ။

၄။ မိထုေဗဒ (သင္းခြဲျခင္း) ဥပါယ္

4. The way to mithubeda -- the breaking of unity

We are told in the Mahāvagga23 scripture and the Commentaries that after the most excellent Lord
had announced the seven rules of aparihāniya in the Sārandada monastery, the Vajjī district of the
Vesælī country advanced greatly as the result of following these rules.
ဤသုိ႔ ျမတ္စြာဘုရားသည္ သာရႏၵဒေက်ာင္း၌ လိစ၀
ၧ ီမင္းသားတုိ႔အား အပရိဟာနိယတရား (၇)

ပါးတုိ႔ကုိ ေဟာေတာ္မူၿပီးေနာက္ ဤတရား(၇)ပါးအတုိင္း က်င့္၍ ၀ဇၨီတုိင္း ေ၀သာလီျပည္၌ အလြန္စည္ပင္

တုိးပြါးေနသည္။

Years later, when King Ajātasattaru decided to bring war upon the Vajjī district, he sent his
priest, Vassakāra Brahman, to address the most Excellent Lord.

The Lord’s younger brother, Ānanda, told him, “While the Lord was living the religious life in the
Sārandada monastery, he announced the seven aparihāniya rules, and it is from following these rules
as he announced them that the Vajjī district has become so rich.”

23
. D. ii. A -63
 19

Vassākāra Brahman was told the further explanations that had been given along with the aparihāniya
rules and he reported to King Ajātasattaru that if he wished to destroy the Vajjī district, there was no
way of carrying this out except by breaking the common purpose of their assembly: he must cause a
split by mithubeda24, causing divisions in their companionship.

After this, Vassākāra Brahman went by himself to the Vajjī district and through the devices.

ေနာက္ႏွစ္ေပါင္းမ်ားစြာၾကာမွ အဇာတသတ္မင္း ထု၀

ိ ဇၨီတုိင္းကုိ စစ္ထုိးလုိ ေသာ ေၾကာင့္ ပုေရာ

ဟိတ္ျဖစ္ေသာ ၀ႆကာရကုိ ျမတ္စြာဘုရားအား ေလွ်ာက္ၾကား ေစရာ ညီေတာ္အာနႏၵာကုိ သာရႏၵဒ

ေက်ာင္း၌ ငါဘုရားသီတင္သုံးေတာ္မူစဥ္ လိစၧ၀ီ မင္းသား တုိ႔အား အပရိဟာနိယတရား(၇)ပါးကုိေဟာ၍

ေဟာေတာ္မူတုိင္း က်င့္ေဆာင္ၾကသျဖင့္ ၀ဇၨီတုိင္းတုိးပြါးစည္ပင္ေၾကာင္းကုိ အပရိဟာနိယတရား (၇)ပါး

ႏွင့္တကြ အက်ယ္ ေဟာေတာ္မူေသာစကားေတာ္ကုိ ၀ႆကာရၾကား၍ ၀ဇၨီတုိင္း ပ်က္စီးေစလုိေသာ္

ညီညြတ္ေသာအစည္းအေ၀း ကြဲျပားပ်က္စီးေအာင္ အေဖာ္သင္းပင္း ကုိ ခြျဲ ခင္း ´မိထု ေဗဒ´ မွတစ္ပါး

၀ဇၨီတုိင္းကုိ ေအာင္ရန္အေၾကာင္းမရွိဟု အဇာတသတ္ မင္း ႀကီးအား ေလွ်ာက္ၾကားၿပီးလွ်င္ ၀ႆကာရ

ကုိယ္တုိင္ ၀ဇၨီတုိင္းသုိ႔ သြား၍ ´မိထု ေဗဒ ဥပါယ္´ ျဖင့္ ညီညြတ္ေသာအစည္းအေ၀းကုိ ခြဲၿပီးလွ်င္ အဇာတ

သတ္ မင္း တုိက္ေသာ ေၾကာင့္ ၀ဇၨီတိုင္းပ်က္စီးေၾကာင္း သုတ္မဟာ၀ါပါဠိေတာ္ ႏွင့္ ၎အဖြင့္ အ႒ကထာ

တြင္ဆုိသည္။

၅။ အေနာက္နုိင္ငံသားတုိ႔၏ ညီညြတ္ေသာအစည္းအ၀
အ၀းျဖင့္ အုပ္စုိးျခင္းစနစ္

5. How the people of the West are ruled through the consent of their assembly

The people of the West have been able to see that there are benefits to be got from
agreement in an assembly and that losses come from divisions and therefore, so as not to work
against the people of the country; and so that their assemblies might be in unity and harmony, they
have worked to establish a principle of avirodhana25 [not going against the current] through.

24
A³. III. A.-136
25
-Jæ. V. A -403.
 20

1. An assembly of like-minded people of importance from the towns and villages of the
country;

2. An assembly consisting of officials26 chosen for their lineage.

Since the establishment of these assemblies, the monarch and the assemblies of officials,
with the concurrence of religious figures respected in the culture of the people, deal with the affairs
of the country, with making and unmaking of appointments, collection of taxes, military dispositions
for the protection of the country, payment of salaries and all the multifarious business of the country.

This is not done following the wishes of king or queen alone, or of one or two ministers: the
members of the two assemblies take an oath to act only after consultation and in accordance with the
will of the assembly, and they are selected on the basis of their trustworthiness.

Newspapers are established for the affairs of the monarchy as well as for the affairs of the
nation, and discussions held in the assemblies on the affairs of the country are completely made
known by these -- collection of the various sorts of taxes, military and naval dispositions in the
interests of the country’s power -- as the two assemblies deliberate on how to make everything fit in
with the sassamedha27 [the budget position]( S-1. 129) and the other four rules of sa³gaha28.

ယခုအခါ ဤကဲ့သုိ႔စည္းေ၀းညီညြတ္ျခင္း၌အက်ိဳး၊အစည္းအေ၀းကြဲျပားျခင္း၌ အျပစ္ကုိျမင္ကုန္

ေသာ သုိးေဆာင္းလူမ်ိဳးတုိ႔သည္ အစည္းအေ၀းဟူေသာ ´သႏၷိပါတ´ ညီညြတ္ျခင္းဟူေသာ ´သမဂၢ´

ျဖစ္ေအာင္ နုိင္ငံသားတုိ႔ႏွင့္လည္းဆန္႔က်င္ဘက္ မျဖစ္ေစရ ´အ၀ိေရာဓန´တရား ေနရာက်ေအာင္

လုပ္ေဆာင္လုိသည္ျဖစ္၍

၁။ နုိင္ငံအတြင္း ၿမဳိ႕ ေက်းရြာလူတုိ႔က သေဘာတူေပးသည့္ လူႀကီးစုတစ္သင္း

၂။အရုိးအစဥ္အတုိင္းလာေသာ မွဴးမတ္စုတစ္သင္း

26
Members of both Houses of Parliament are regularly referred to as "officials"
27
.S-1. 129
28
S I. Tø 179
 21

ဤသုိ႔ အစုအသင္း ႏွစ္စုထားၿပီးလွ်င္ မင္းႏွင့္ထုိမွဴးမတ္အသင္းတုိ႔ အမ်ိဳးဘာ၀ ကုိးကြယ္သည့္

သာသနာ၀င္ ဆရာရဟန္းတုိ႔ အစုံအညီတြင္ ရာထူးႏႈတ္ရန္၊ ခန္႔ရန္၊ အခြန္အတုတ္ေကာက္ရန္၊ ရဲမက္

လက္နက္ကုိင္ စည္းၾကပ္၍ နုိင္ငံကုိေစာင့္ထိမ္းရန္၊ လစာေၾကးေငြေပးကမ္းရန္မွစ၍ အရပ္ရပ္ တုိင္းေရး

ျပည္မႈ လုပ္ေဆာင္ရန္ရွိသမွ်ကုိ မင္း မိဖုရားတုိ႔ကျဖစ္ေစ၊တစ္ေယာက္ႏွစ္ေယာက္မွဴးမတ္တုိ႔က ျဖစ္ေစ

အလုိရွိရာ မေျပာမဆုိ မျပဳမလုပ္ပါ။

စုံညီညွိႏႈိင္း၍ အႀကိဳက္မ်ားရာကုိသာ လုပ္ေဆာင္ပါမည္ သစၥာျပဳၾက၍ ဤမွဴး မတ္ႏွစ္စုႏွစ္သင္းတုိ႔

အျပင္ သီလ သမာဓိရွိ၍ ယုံၾကည္စိတ္ခ်ရသူတုိ႔ကုိ ေရြး ခ်ယ္ ၿပီး လွ်င္ မင္းႏွင့္ဆုိင္ေသာ သတင္းစာတုိက္၊

နုိင္ငံႏွင့္ဆုိင္ေသာသတင္း စာတုိက္ တုိ႔ကုိ ထားၿပီးလွ်င္ တုိင္းေရးျပည္မႈအလုံးစုံကုိ ျပဳခင္းျပဳဖြယ္ နုိင္ငံ၌

အခြန္ခံရန္ အေကာက္ခြန္ အနည္းအမ်ား ေကာက္ခံ၍ ကုန္းတပ္ ေရတပ္ လက္နက္ကုိင္စည္းၾကပ္၍ နုိင္ငံ

အင္ အားႏွင့္ေလွ်ာ္ေအာင္ ထားရန္ရွိသည္မ်ားကုိ မွဴးမတ္ႏွစ္စုႏွစ္သင္းတုိ႔ ညွိႏႈိင္း တုိင္ပင္ၿပီး လွ်င္သႆ

ေမဓ စေသာ သဂၤဟတရား ေလးပါးတုိ႔ကုိ ေနရာက်ေအာင္ လုပ္ေဆာင္ၾကသည္။

At times when the two assemblies of officials are in session, deliberating on the conduct of
state affairs, newspaper reporters attend the meetings and listen to the discussion.

They print whatever is said in the discussion in their news sheets and reports and once these
have been distributed through the land the people will know what the official assemblies have been
discussing.

The newspapers will report back from the country what moves are popular and what are not;
these reports will reach the officials of the two assemblies who can reconsider the matter.

Once a decision is made, it is placed before the monarch, who signs his agreement and it is
issued to the country.

ဤသုိ႔မွဴးမတ္ႏွစ္သင္းတုိ႔ တုိင္းေရးျပည္မႈကုိလုပ္ေဆာင္မည္ ညွိႏႈိင္းၾကသည့္ ကာလ၊သတင္းစာ

ဆရာတုိ႔လည္း ညွိႏႈိင္းရာသု၀
ိ႔ င္၍ နားေထာင္ေစၿပီးလွ်င္ ညွိႏႈိင္း ေျပာ ဆုိသမွ်စကားကုိ သတင္းစာ ေၾကာ္

ျငာစာရုိက္၍ ေန႔စဥ္နုိင္ငံကုိထုတ္သည့္ကာလ၊ နုိင္ငံသားတုိ႔က ယခုမွဴးမတ္ႏွစ္စုႏွစ္သင္းတုိ႔ စည္းေ၀း

 22

တုိင္ပင္ညွိႏႈိင္းၾကသည့္အရာ ကၽြႏ္ုပ္ တုိ႔ ႀကိဳက္သည္ မႀကိဳက္သည္မ်ားကုိ နုိင္ငံကျပန္၍ ရုိက္သည့္

သတင္းစာကုိ မွဴးမတ္ ႏွစ္ သင္းႏွစ္စုတုိ႔ တဖန္ျပန္၍ ညွိႏႈိင္းၾကၿပီးလွ်င္ အႀကိဳက္မ်ားရာအမႈသုိ႔လုိက္၍

ညွိႏႈိင္းခ်က္ ေရးသား မင္းဧကရာဇ္ထံ သြင္းသည့္ကာလ၊ သေဘာတူလက္မွတ္ထုိး၍ အမိန္႔ေတာ္ျပဳ လုပ္

နုိင္ငံကုိ ထုတ္ျပန္ရ သည္။

No business is done solely on the authority of a king, a queen, or one or two ministers. The
king or queen just lives pleasantly, enjoying the reign and traveling wherever it may seem called for.

They spend their whole time as they will, traveling and eating and drinking enjoyably.

မင္း မိဖုရားတစ္ေယာက္ႏွစ္ေယာက္ေသာ မွဴးမတ္တုိ႔ဩဇာအာဏာ ျဖင့္ မည္ သည့္အမႈကုိမွ် မျပဳ

မလုပ္။ မင္း မိဖုရားတုိ႔မွာလည္း မင္းစည္းစိမ္ကုိ ခံစား၍ အလုိရွိရာ ျပဳလုပ္သာြ းလာ လွည့္ပတ္ေပ်ာ္ပါးကာ

ေနသည္။ အလုိရွိရာအရပ္သုိ႔ အေပ်ာ္ အပါး အစားအေသာက္သြားၿပီးလွ်င္ အလုိရွိသမွ် ကာလပတ္လုံး

ေနထုိင္နုိင္ သည္။

Things have gone on in this way for over five hundred years up to our time without breaking
the consensus or the assemblies and, since the seven rules of aparihāniya have been observed, the
peoples of the western countries are at present the most advanced of all lands.

ဤသို႔ျပဳလုပ္၍ ညီညြတ္ျခင္းအစည္းအေ၀း မပ်က္စီး၊ ယခုတုိင္ ႏွစ္ေပါင္းငါးရာေက်ာ္တည္ရွိ

သျဖင့္ အပရိဟာနိယတရား (၇)ပါးႏွင့္ျပည့္စုံေသာေၾကာင့္ ယခုအခါ သုိးေဆာင္းနုိင္ငံသည္ နုိင္ငံတကာ

ထက္ အလြန္တုိးတက္ စည္ပင္ျဖစ္ထြန္းရွိေလသည္။

In the matter of making the world better for the country, the action of one or two ministers
can, indeed, be effective, but among all the people who are involved in the affairs of the country,
only those who fit in with those out of all the ministers who have the influence will be happy with
the situation: those who adhere to the others will be unhappy.

On the other hand, if many take action in consultation with the country, they will not be
wrong, and it is because it is only thus that things can be carried on well that the most Excellent Lord
proclaimed that unity demands that there must be an assembly of many people and the harmony of
consensus.
 23

နုိင္ငံႏွင့္စပ္၍ေလာကကုိေကာင္းေအာင္ျပဳလုပ္ရာ၌ တစ္ေယာက္ႏွစ္ေယာက္ ေသာမွဴးမတ္တုိ႔

အမွန္အကန္ကုိပင္ျပဳျငားေသာ္လည္း မင္း မွဴမတ္တုိ႔၌အေၾကာင္း အေပါင္းသင့္ရာ စြဲမွီကပ္ရပ္ေနသူတုိ႔

အမ်ားအျပားရွိသည္တြင္ ဩဇာရွိေသာသူ တစ္ ေယာက္ႏွစ္ေယာက္ႏွင့္ သင့္တင့္သူတုိ႔သာ ၀မ္းေျမာက္

၀မ္းသာရွိ၍ က်န္ မွဴးမတ္ တုိ႔ႏွင့္ သင့္တင့္သူတုိ႔ ႏွလုံးမသာမယာရွိရန္ ရွိသည္တစ္ေၾကာင္း၊ တစ္ေယာက္

ႏွစ္ ေယာက္ျပဳ လုပ္သည္ထက္ အမ်ားအျပားနုိင္ငံႏွင့္ညွိႏႈိင္း၍ ျပဳလုပ္ရလွ်င္ မွားယြင္း ရန္မရွိ၊ ေကာင္း

မြန္မွန္ကန္ရန္သာရွိေသာေၾကာင့္ ျမတ္စြာဘုရားသည္ လူအမ်ား စည္းေ၀းရမည္ဟူေသာ ´သႏၷိပါတ´

ညီညြတ္ရမည္ဟူေသာ ´သမဂၢ´ကုိ ေဟာေတာ္ မူသည္။

It is not good that the work of improving the world should be in the hands of one or two; that
it should lie in many hands is good.

In other-worldly affairs and the attainment of the Path, on the other hand, only by a man working by
himself can the Path be found.

ေလာကကုိေကာင္းေအာင္ျပဳလုပ္ရာ၌ တစ္ေယာက္ႏွစ္ေယာက္ျပဳလုပ္၍ မေကာင္း အမ်ားျပဳလုပ္မွ

ေကာင္းသည္။ ေလာကုတၱရာအရာ မဂ္ဖုိလ္ကုိရေအာင္ ျပဳလုပ္လွ်င္လည္း တစ္ေယာက္အထီးတည္း

ျပဳလုပ္မွ မဂ္ဖုိလ္ကုိရသည္။

It is for this reason that the Lord placed establishing unity first among the seven rules of
aparihāniya.

ထုိ႔ေၾကာင့္ေလာကေကာင္းေၾကာင္း အပရိဟာနိယတရား(၇)ပါး၌ သႏၷိပါတကုိ ေရွ႕ထား၍ ေဟာ

ေတာ္မူသည္။

For the attainment of the Path, he said: ekāyano ayaµ bhikkhave maggo sattānaµ
visuddhiyā29 (monks alone on the way in purity) and: eko care khaggavisānakappo.30 (Solitary as the
horned rhinoceros)

29
. M.1 . 1-69/ D.ii. 230
30
SN. 284
 24

မဂ္ဖုိလ္ကုိရေအာင္ျပဳလုပ္ရာ၌ ´ဧကာယေနာ အယံ ဘိကၡေ၀ မေဂၢါ၊ သတၱာနံ ၀ိသုဒၶိယာ´

ဟူ၍လည္းေကာင္း ဧေကာ စေရ ခဂၢ၀ိသာဏ ကေပၸါ´ဟူ၍လည္းေကာင္း တစ္ဦးတစ္ေယာက္တည္း

ျပဳလုပ္က်င့္ေဆာင္ရမည္ဟု ေဟာေတာ္မူသည္။

Each man, he said, must take the sole responsibility for his conduct, but he said too that in
the Vajjī country, whatever had to be done must be done by common consent.

The four rules of sangaha that he was still to pronounce also entail the ten rules31 that are to be
followed by kings.

၀ဇၨီတုိင္း၌ ျပဳခင္းျပဳဖြယ္ရွိသမွ်ကုိ အညီအညြတ္ျပဳလုပ္ရမည္ ဆုိသည္လည္း ဆုိလတံ့ေသာ သဂၤဟတရား

ေလးပါး၊ မင္းက်င့္တရား (၁၀)ပါး အစရွိသည္တုိ႔ကုိ ပင္ျပဳလုပ္ရ လိမ့္မည္။

၆။ ၿမဲၿမံခုိင္ခံ့ေအာင္ ဥပေဒျပဳနည္း

6. How laws can be made strong and substantial

In worldly affairs, even though there is the meeting together in assembly, which is
sannipāta, and there is a good outcome from it, if there is no consensus in the assembly, which is
samagga, that good outcome cannot endure for very long.

ေလာက၌ေပါင္းစုစည္းရုံးျခင္း သႏၷိပါတ၊ ဤအေပါင္းအစု၏ ညီညြတ္ျခင္း သမဂၢ´ မရွိလွ်င္ စည္ပင္ျဖစ္

ထြန္းေကာင္းမြန္ေသာ္လည္းျမင့္ရွည္စြာစည္ပင္ျဖစ္ထြန္းျခင္းမရွိနုိင္။

Our earlier kingdoms– Arakanese, Talaing and Burmese – failed to obtain both these types
of agreement together, sannipāta as well as samagga, in their meetings and consultations.

Among the people concerned, the ministers might have their own purposes, but the hangers-on of the
kings and the queens would bring up and press their own separate interests in disagreement.

31
Jæ. 2-97
 25

So far as each man could gain power over others, he would do so, so that the ministers could
establish no permanent basis for prosperity and all collapsed. Hence the ministers’ happy condition
would not be long lasting, but would be broken.

ထုိ႔ေၾကာင့္ အစည္းအေ၀း ညီညြတ္ျခင္း တရားႏွစ္ပါးမရွိေသာ အေရွ႕တုိင္းျပည္ ရခုိင္၊ တလုိင္း၊ျမန္မာ

အစရွိေသာ လူမ်ိဳးတုိ႔၌ မင္းမွဴးမတ္တုိ႔သည္အလုိရွိရာ မွဴးမတ္ကလည္း မင္းမိဖုရားထံ အေၾကာင္း

အေပါင္းသင့္ရာ မွီခုိကပ္ရပ္ အမ်ားမႀကိဳက္ မညီေသာ္လည္း မိမိအလုိရွိသည္ကုိ တင္ေလွ်ာက္ယူငင္

ျပဳလုပ္သည္ျဖစ္၍ တစ္ဦးကုိတစ္ဦး ႏွိပ္စက္ျပဳလုပ္နုိင္သမွ် စီးပုိးႏွိပ္စက္ၾက၍ မွဴးမတ္တုိ႔လည္း စည္းစိမ္

ခ်မ္းသာ ၾကာျမင့္စြာ မတည္၊ ပ်က္စီးၾကသည္။

Even if the king had counsellors of great integrity and trust worthiness, this did not last
beyond one generation, and the kingdom would be lost in a later reign.

မင္းအလြန္ယုံၾကည္သဒၶါေသာ မွဴးမတ္တုိ႔ေသာ္လည္း မင္းတစ္ဆက္မွ်သာတည္၍ ေနာက္မင္းလက္ထက္

၌ပ်က္စီးရသည္။

Actions taken by the king that did not find favour with the majority, because they were
forced through with the power of the government, were nullified in a later reign as the acts of a past
king and there could be no permanent body of law.

The ministers of kings could not establish their wealth for permanent enjoyment with their
wife and children and household on any long term basis. At most they could set themselves up for a
single reign.

မင္းတုိ႔ျပဳသမွ်ေသာအမႈတုိ႔သည္လည္း အမ်ားမႀကိဳက္မညီ၊အစိုးရဂုဏ္ႏွင့္ဖိစီး ႏွိပ္စက္ ျပဳလုပ္ထားေသာ

ေၾကာင့္ ေရွ႕မင္းလုပ္ေသာအမႈကုိ ေနာက္မင္းလက္ထက္ဖ်က္ဆီးရ သည္ျဖစ္၍ ၿမဲၿမံခုိင္ခံ့ေသာ ဥပေဒ

မျဖစ္နုိင္၊ မင္းမွဴးမတ္တုိ႔၏စည္းစိမ္ဥစၥာ သားမယား ေက်းကၽြန္တုိ႔သည္လည္း ျမင့္ရွည္စြာမတည္နုိင္၊

အရွည္ၾကာဆုံး မင္းတစ္ဆက္မွ်သာ တည္နုိင္သည္။

Because a king by himself, with a reliable minister, could follow his own wishes, those who
did not agree with him would be resentful.
 26

Dissidents would look for a leader to fit their wishes and many times there would be a rebellion.

သဒၶါယုံၾကည္သည့္ မွဴးမတ္ႏွင့္ မင္းခ်ည္းသာအလုိရွိရာျပဳလုပ္နုိင္ေသာေၾကာင့္ မႀကိဳက္ညီသူမ်ားသျဖင့္

မႏွစ္သက္မႀကိဳက္ညီသူတုိ႔က အလုိရွိရာ သခင္ရွာ၍ အႀကိမ္ မ်ားစြာ ပုန္စားပုန္ကန္မႈျဖစ္သည္။

The peoples of the West, for more than five, perhaps even six, hundred years have preserved
the sannipāta and the samagga in the rules of aparihāniya of which we have spoken.

Therefore for six or seven hundred lives of men32 kings and their ministers have been established
firmly and have not been overthrown.
ဆုိခဲ့ၿပီးေသာအပရိဟာနိယတရား၊သႏၷိပါတ၊သမဂၢ စသည္တုိ႔ႏွင့္ျပည့္စုံေသာသုိးေဆာင္း နုိင္ငံမ်ားမွာ

အႏွစ္ငါးရာေက်ာ္ေျခာက္ရာခန္႔ ယခုတုိင္ အသက္ေပါင္း ေျခာက္ရာခုနစ္ရာ မင္းမွဴးမတ္တုိ႔ မပ်က္မစီး

တည္သည္။

Princes and ministers, not of the line of succession and who were not fit for the part, rose in
rebellions, but could not rule.

အစဥ္အဆက္မဟုတ္ေသာ မျပဳမလုပ္သင့္ေသာ မင္းမွဴးမတ္တုိ႔သည္လည္း ပုန္စား ပုန္ ကန္၍ မင္းမလုပ္

နုိင္။

Taking into consideration, first, that ruling thus by agreement in the assemblies leads to a
long-term accumulation of wealth; next, that laws established by agreement between the King and
his ministers on the one hand and the people on the other will be established for a long time; again
that without agreement the royal authority, wealth, and laws that have to be made, all have no long
life; they will soon be done away with -- if we think carefully about all that we have heard, seen, or
experienced at various times, we shall see that rule by consensus in an assembly is desirable, is to be
longed for, and must be introduced.

ဤသုိ႔စည္းေ၀းညီညြတ္ျခင္း၌ စည္းစိမ္ဥစၥာၾကာျမင့္စြာတည္ျခင္းကုိလည္းေကာင္း၊ မင္းမွဴးမတ္ႏွင့္ျပည္သူ

တုိ႔ ညီညြတ္၍ထားအပ္ေသာဥပေဒ ျမင့္ရွည္စြာတည္ျခင္းကုိလည္းေကာင္း၊မညီမညြတ္ရာ၌ စည္းစိမ္ဥစၥာ

ထားအပ္ေသာဥပေဒတုိ႔ ျမင့္ရွည္စြာ မတည္ အလွ်င္အျမန္ပ်က္စီးလြယ္ျခင္းကုိလည္းေကာင္း အႀကိမ္

32
That’s what he says, but I think he’s being a bit carried away and just means six or seven generations.
 27

ႀကိမ္ၾကားဖူး၊ျမင္းဖူး၊ ေတြ႔ဖူး သည္မ်ားကုိ ေစ့ေစ့ဆင္ျခင္ေအာက္ေမ့ၿပီးလွ်င္ စည္းေ၀းညီညြတ္ျခင္းကုိ

အလုိရွိအပ္၊ ေတာင့္တအပ္၊ျပဳအပ္သည္။

The flourishing reign that is brought about by ruling by agreement with an assembly is what
is to be desired and longed for.

A position of power that is held in confident belief that “I, myself, alone and on my own, am
omnicompetent” is like honey mixed with poison in the mouth; it may be sweet for the instant, but it
will kill when it reaches the belly. Such thoughts as these will bring care to avoid such a position.

စည္းေ၀းညီညြတ္ျခင္း၌ ျဖစ္အံ့၊ရအ့ံေသာ စည္းစိမ္ခ်မ္းသာကုိသာ အလုိရွိအပ္၊ ေတာင္ ့ တအပ္သည္။ မိမိ

တုိ႔တစ္ဦးတစ္ေယာက္တည္း အေၾကာင္းအေပါင္းသင့္ရာ မွီခုိ ကပ္ရပ္ ၍ ရမည့္စည္းစိမ္ကုိ ပ်ားရည္ႏွင့္

ေရာေသာအဆိပ္သည္ ခံတြင္း၌ တစ္ခဏမွ် ခ်ိဳ၍ ၀မ္း ထဲသုိ႔ေရာက္လွ်င္ ေသမည္ကဲ့သုိ႔ ထင္မွတ္ၿပီးလွ်င္

အလြန္သတိထား၍ ေရွာင္ၾကဥ္အပ္၏။

There is gain in a consensus in an assembly; there is prosperity with freedom from fear. The
most Excellent Lord wished to show this truth in this gāthā and that without consensus there is
danger and an easy overthrow.

ဤသုိ႔ စည္းေ၀းညီညြတ္ျခင္း၌ အက်ိဳးရွိျခင္း၊ေဘးရန္ကင္း၍ခ်မ္းသာျခင္း၊ မညီမညြတ္ျခင္း၌ ေဘးရန္မ်ား

ျခင္း၊ပ်က္စီးလြယ္ျခင္းကုိ ျပေတာ္မူလုိေသာ ျမတ္စြာဘုရားသည္-

That is to say: -- There is danger to be seen in the bitterness that comes from lack of
agreement - We can see that where meetings are held without rancorous disagreement, there is no
pervading fear but peaceful well-being.

Where there is agreement, things go smoothly -- the Lord gives this advice about concord.

မညီမညြတ္ျငင္းခုံခုိက္ရန္ျဖစ္ပြားျခင္းကို ပ်က္စီးတတ္ေသာေဘးဟုျမင္ၿပီး၊ျငင္းခုံခုိက္ရန္မရွိ စည္းေ၀း

ညီညြတ္ျခင္းကုိ ေဘးဘ်မ္းမရွိ ခ်မ္းသာ၏ဟုျမင္ကာ ညီညီညြတ္ညြတ္ ေျပေျပျပစ္ျပစ္ရွိၾကပါ။ ဤသုိ႔

ညီညြတ္ၾကကုန္ဟူေသာ အဆုံးအမသည္ ဘုရားအဆူဆူ တုိ႔၏ အဆုံးအမေတာ္တည္း။

 28

It is said that people who do not recognise that harmony33 in a meeting provides its benefit,
while discord only brings trouble, are more stupid than some beasts.
ဤသုိ႔အစည္းအေ၀း ညီညြတ္ျခင္း၌အက်ိဳး၊အစည္းအေ၀း မညီညြတ္ျခင္း၌ အျပစ္ ရွိ သည္ကုိ မသိေသာ

သူတုိ႔သည္ အခ်ိဳ႕ေသာတိရစၧာန္တုိ႔ထက္ မုိက္၏ဟု ဆုိအပ္သည္။

If you ask why, it is because we can see for ourselves that in this world animals like the
jackal, the wolf and the elephant gather together in peaceful agreement to stay safe and, at the other
end of the scale, the worm, the termite, the bee and the carpenter bee do the same.

အဘယ္ေၾကာင့္နည္းဟူမူ ေလာက၌ေတာေခြး ၀ံပုေလြ ဆင္အစရွိေသာတိရစၧာန္ တုိ႔ သည္လည္းေကာင္း၊

အယုတ္ဆုံးအားျဖင့္ ပုိးရြ၊ျခပုံး၊ပ်ား၊ပိတုန္းတုိ႔ေသာ္လည္း အစည္း အေ၀း ညီညြတ္ျခင္းျဖင့္ ေဘးဘ်မ္းကင္း

ေအာင္စုရုံး၍ ေနၾကသည္ကုိ မ်က္ျမင္ပင္ ျဖစ္ေသာေၾကာင့္တည္း။

၇။ ယဇ္ႀကီးငါးပါး အယူမွား

7. False belief in the five great sacrifices

While the Lord was staying in the Jetavana34 (M,A . 1-62)Monastery for the performance of
his religious duties, King Pasenadī of Kosala35 carried out great and famous sacrifices.

In the course of these sacrifices five hundred bulls, five hundred bull calves, five hundred heifers,
and five hundred goats were tied up at the place of sacrifice and after they were killed the King
caused the Brahmans36 to make offering of the blood drawn from their throats to Sandī and other
such godlings. After this he devoted great offerings to the Brahmans.

33
Ræjadhamma -158
34
M,A . 1-62
35
D.II Abhinava Tø -214
36
In common with other southeast Asian courts, the Burmese court employed “Brahmans” for various
duties, mainly connected with matters not strictly belonging to the Buddhist world, mostly falling under
the general head of beidin (Burmanised “Veda”) -- astrology, non-Buddhist ritual and magic. The term
“Ponnas” applied to them in Burma may derive from “Brahmin”, but they would hardly be recognized
in Varanasi -- we even find sudra ponnas spoken of. It is hardly translatable.
 29

သာ၀တၳိျပည္၊ ေဇတ၀န္ေက်ာင္းေတာ္၌ သီတင္းသုံးေနေတာ္မူစဥ္ ပေသနဒီေကာသလမင္းႀကီး၏

ႀကီးက်ယ္စြာေသာ ယဇ္ပူေဇာ္ျခင္းသည္ ျဖစ္၏။

ထုိယဇ္ပူေဇာ္ျခင္း၌ႏြားလားဥသဘငါးရာ၊ႏြားထီးငယ္ငါးရာ၊ႏြားမငယ္ငါးရာ၊ဆိတ္ငါးရာ၊သုိးငါးရာတုိ႔ကုိ ယဇ္

တုိင္၌ ခ်ည္၍သတ္ၿပီးလွ်င္ လည္ေခ်ာင္းေသြးျဖင့္ စႏၵီအစရွိေသာ နတ္တုိ႔အား ျဗဟၼဏတုိ႔ကုိ ပူေဇာ္ ေစၿပီး

ျဗဟၼဏတုိ႔အားမ်ားစြာေသာအလွဴကုိ ေပးရ ကုန္၏။

Monks who had come in for their food heard about this and told the most Excellent Lord.
He, wishing to explain to them that this sort of sacrifice was wrong and that the only good sacrifice
was one that did not involve killing, pronounced the following gāthā, which is recorded in the
scriptures:

ထုိအေၾကာင္းကုိဆြမ္းခံ၀င္ေသာရဟန္းတုိ႔ၾကား၍ ျမတ္စြာဘုရားအား ေလွ်ာက္ထားရာ ထုိယဇ္ပူေဇာ္ျခင္း

၏ မေကာင္းျခင္း၊သူ၏အသက္ကုိသတ္ျခင္းမရွိေသာ ယဇ္ပူေဇာ္ျခင္းသည္သာလွ်င္ ေကာင္း၏ဟု ေဟာ

ေတာ္မူလုိေသာ ျမတ္စြာဘုရားသည္-

That is to say: -- There is a belief that there are ornaments known as the Five Jewels, among
which is counted the assamedha sacrifice which involves the slaughter of a horse along with nine
thousand seven hundred other animals and their offering up; the sacrifice which is called
pūrisamedha involves dedication of a man and killing him along with nine thousand seven hundred
wild animals and offering them up; that the sacrifice that is called sammapāsa means offering the
burden of a train of loaded waggons by casting them into the waters of the Sūrassatī river and
dedicating a sacrificial pillar at the place where this was done; that the sacrifice called vājapeyya
involves killing seventeen kinds of wild animals and making offering to the Brahmans and then
drinking ghi; that the sacrifice known as niraggala consists in leaving all doors open without bolt or
bar, for the Brahmans to take whatever they want -- a sacrifice like that described as the assamedha.

All these “Five Great Sacrifices” involve killing large numbers of animals and offering them
up and it is claimed that great benefits derive from them. This belief is utterly false.

၁။ အဆင္းငါးပါးရွိေသာ ပဥၥရတနမည္ေသာျမင္းကုိ အမွဴးထား၍ ကုိးေထာင္ခုနစ္ရာ ကုန္ေသာ သတၱ၀ါ

တုိ႔ကုိသတ္ကာ ပူေဇာ္ရေသာ ´အႆေမဓ´မည္ေသာယဇ္၊

 30

၂။လူေယာက်ၤားကုိအႀကီးအမွဴးထား၍ ကုိးေထာင္ခုနစ္ရာကုန္ေသာ သားတုိ႔ကုိ သတ္ ကာ ပူေဇာ္ရေသာ

´ပုရိသေမဓ´မည္ေသာယဇ္၊

၃။သူရႆတီျမစ္ ေရငုပ္ရာ အရပ္ သုိ႔ ပူေဇာ္ဖြယ္ကုိတင္ယူသြားေသာ လွည္းရထား၏ ထမ္းပုိးက်ည္းကုိ

ပစ္ကာ က်ရာအရပ္၌ ယဇ္တုိင္စုိက္ၿပီး ပူေဇာ္ရေသာ´သမၼာပါသ´ မည္ေသာယဇ္၊

၄။ တစ္ဆယ့္ ခုနစ္ေကာင္ ကုန္ေသာ သားတုိ႔ကုိသတ္၍ တစ္ဆယ့္ခုနစ္မ်ိဳးတုိ႔ကုိ ျဗဟၼဏတုိ႔အား လွဴၿပီး

ေထာပတ္ ကုိေသာက္ရေသာ ´၀ါဇေပယ်´မည္ေသာယဇ္၊၅။တံခါးက်ည္မင္းတုပ္ အပိတ္အပင္မရွိ ျဗဟၼဏ

တုိ႔ကုိ အလုိရွိရာေပး၍ အႆေမဓ၌ ဆုိခဲ့ၿပီးသည့္အတုိင္း ပူေဇာ္ရေသာ´နိရဂၢဠ ´မည္ေသာယဇ္-ဟူကုန္

ေသာ သတၱ၀ါမ်ားစြာတုိ႔ကုိသတ္၍ ပူေဇာ္ရေသာ ယဇ္ႀကီးငါးစု တုိ႔သည္ ႀကီးမားျမင့္ျမတ္ေသာ အက်ိဳး

မရွိနုိင္၊မျဖစ္နုိင္ကုန္။

Whether it is sheep or goats or cattle that are called for, the special characteristic of these
sacrifices is that the animals are to be killed. All the Buddhas37 unite in rejecting such offerings of
the death of animals.

ဆိတ္သုိးႏြားစေသာသတၱ၀ါအထူးအျပားတုိ႔ကုိသတ္ရာယဇ္သုိ႔ ေကာင္းစြာ က်င့္ကုန္ ေသာ ျမတ္စြာဘုရား

တုိ႔သည္ မကပ္မလာေရာက္ကုန္။

All their sacrifices are innocent of the death of animals. Making offerings in ways like
niccabhatta (a continuous food-supply for monks) are the ways that befit them.

In making such sacrifices as these, there is no killing of sheep and goats or of cattle. Only when there
is no deprivation of life involved in the offering can the Excellent Lords approach the sacrifice.

သတၱ၀ါတုိ႔ကုိသတ္ျခင္းမရွိ၊အခါခပ္သိမ္းနိစၥ၀တ္အစရွိေသာ မိမိအားေလွ်ာ္ေသာ အလွဴကုိ လွဴဒါန္းပူေဇာ္

ရာယဇ္၌ ဆိတ္၊သုိး၊ႏြားစေသာ သတၱ၀ါအထူးအျပားတုိ႔ကုိ မသတ္ရ။ဤသူ႔အသက္ကုိသတ္ျခင္းကင္းေသာ

လွဴဒါန္းပူေဇာ္ျခင္းဟူေသာယဇ္သုိ႔ ေကာင္းစြာက်င့္ကုန္ေသာ ဘုရားရွင္တုိ႔သည္ လာေရာက္ၾကကုန္၏။

37
. Samaggatæ mahesino - I am uncertain whether this refers to the four Buddhas of the present kappa or to
all past lives of Gotama Buddha.
 31

Men of wisdom will make their sacrifices in the form of offerings like these, free of killing.
Such sacrifices that do not involve killing bring great benefits.

An offering that is free of destroying life is right for a wise man; it is a matter to be proud of and
carries no fault. It appeases the deities.

အုိပညာရွိတုိ႔! အသက္သတ္ျခင္းကင္းေသာ အလွဴေပးျခင္းဟူေသာယဇ္ကုိ လွဴဒါန္းၾက ကုန္ေလာ့။

ဤလွဴဒါန္းျခင္းသည္ ႀကီးမားျမင့္ျမတ္ေသာ အက်ိဳးရွိ၏။ဤယဇ္မ်ိဳးကုိ လွဴဒါန္းေသာ ပညာရွိသည္

ယုတ္မာျခင္းမျဖစ္ဘဲ ျမင့္ျမတ္ျခင္းသာျဖစ္၏။ ယဇ္သည္လည္း ႀကီးက်ယ္ျပန္႔ေျပာ၊နတ္တုိ႔လည္း

ႀကည္ညိဳကုန္၏။

Sandī [Candi], Paramīthvā [Parameshwar] and vissano [Vishnu] and other Hindø deities are
the chief deities whom the Brahmans reverence.

They are held to be supreme and in the belief of Brahmans of high rank, who are steeped in the
books of their rituals, when an offering is made, animals must be killed and the blood from their
throats offered to these spirits, believed to be the greatest.

This offering is the proper sacrifice, called yañña38. They falsely believe that the great spirits are
pleased with this blood offering and will provide benefits according to what the sacrificer wants.

စႏၵီ၊ပရမီသြာ၊ဗိႆနုိးစေသာ ဟိႏၵဴတုိ႔ကုိးကြယ္ေသာ နတ္ႀကီးတုိ႔ကုိ အႀကီးအမွဴးထား၍ အမ်ိဳးျမတ္ေသာ

ျဗဟၼဏတုိ႔၏ အယူ၀ါဒအားျဖင့္ က်င့္၀တ္သိကၡာႏွင့္ျပည့္စုံေသာ ျဗဟၼ ဏတုိ႔ကုိ လွဴဒါန္းပူေဇာ္ၿပီးလွ်င္ နတ္

တုိ႔အားပူေဇာ္ျခင္းသည္ ယဇ္မည္၏။ ဤသုိ႔ လည္ ေခ်ာင္းေသြးျဖင့္ အပူေဇာ္ကုိခံရေသာနတ္တုိ႔ ႏွစ္သက္၍

အလုိရွိရာအက်ိဳးကုိ ေပးနုိင္ သည္ဟု ထင္မွားၾကကုန္၏။

In fact, a sacrifice that is an offering made by killing animals can provide no important
benefits. Only if the offering made is free of destroying life can the benefits derived be great. This
means that the king of the Gods is satisfied.

38
A³- A iii -194
 32

ဤကဲ့သုိ႔ သတၱ၀ါတုိ႔ကုိသတ္၍ ပူေဇာ္ေသာယဇ္သည္ ႀကီးမားျမင့္ျမတ္ေသာအက်ိဳးကုိ မေပးနုိင္။ သူ၏

အသက္ကုိသတ္ျခင္းကင္းေသာ လွဴဒါန္းေပးကမ္းျခင္းသည္သာလွ်င္ ႀကီးမားျမင့္ျမတ္ေသာ အက်ိဳးကုိ

ေပးနုိင္သည္။နတ္မင္းႀကီးတုိ႔သည္လည္း ႏွစ္သက္ၾက ကုန္၏ ဟူလုိ။

These five “Great Sacrifices” are not of great antiquity. It is said in the Brahmanadhammika
Sutta of the Suttanipāta39 that they date from the time of King Ukkæka of the Sækiya dynasty.
ဤယဇ္ႀကီးငါးပါးသည္ ေရွးအထက္ကာလက မရွိေလ၊သာကီ၀င္မင္းတုိ႔၏ အဦးအစ ဥကၠာကမင္းမွစ၍

ျဖစ္သည္ဟု သုတၱနိပါတ္ပါဠိေတာ္ ျဗဟၼဏဓမၼိကသုတ္၌ ေဟာ ေတာ္မူသည္။

၈။ တစ္နုိင္ငံလုံး ခ်ီးေျမွာက္သူေကာင္းျပဳေသာ သဂၤဟတရားေလးပါး

8. The four rules of sa³gaha concerning praise and advancement through the whole
kingdom

In the time before that of King Ukkæka40 there were the four principles of sa³gaha, called:

1. Sassamedha

2. Pūrisamedha

3. Sammāpāsa

4. Vācāpeyya.

ဤဥကၠာကရာဇ္မင္းႀကီး မျဖစ္မီေရွ႕အခါ၌ (၁) သႆေမဓ၊(၂) ပုရိသေမဓ၊(၃) သမၼာပါသ၊(၄) ၀ါစာေပယ်

ဟူ၍ သဂၤဟတရားေလးပါး ရွိကုန္၏။

Those who carry on the work of government, kings who are masters of states, follow these
principles in recognising and promoting those who guard the welfare of the lands which they rule.

39
. Sn -324
40
A³-A-iii -194
 33

သဂၤဟတရားေလးပါးဟူသည္ကား -

အႀကီးအအုပ္အစုိးရျပဳလုပ္ကုန္ေသာသူတုိ႔သည္လည္းေကာင္း၊ျပည့္ရွင္မင္းတုိ႔သည္လည္းေကာင္း၊မိမိတုိ႔

အုပ္စုိးေသာတုိင္းျပည္နုိင္ငံကုိစည္ပင္သာယာေအာင္ေစာင္မၾကည့္ရႈခ်ီးေျမွာက္သူေကာင္းျပဳနည္းပင္တည္း

If they desire to advance any particular person, to give him a special appointment or to do
him a favour, this can always be done.

တစ္ဦးတစ္ေယာက္ကုိ သူေကာင္းျပဳလုိလွ်င္ အရာအထူးေပးျခင္း၊ဆုလာဘ္ေပးျခင္းကုိ ျပဳရသည္။

If, on the other hand, it is hoped to advance the whole country, these principles will be
followed.

နုိင္ငံတစ္ခုလုံးကုိ ခ်ီးေျမွာက္သူေကာင္းျပဳလုိလွ်င္ ဤသဂၤဟတရားေလးပါးျဖင့္ ခ်ီးေျမွာက္သူေကာင္းျပဳရ

သည္။

Out of the four, the first is that of sassamedha and under this ministers and people consult
together on the proportion of the land’s production that can be extracted.

The law is passed and taxes are collected without trouble, with no question of over- or under-
collection.

ဤသဂၤဟတရားေလးပါးတုိ႔တြင္ သႆေမဓဟူသည္ကား တုိင္းျပည္နုိင္ငံ၌ ေပၚေပါက္ က်ေရာက္ေနေသာ

ျဖစ္ထြန္းသမွ်ေသာ စီးပြါးခ်မ္းသာတုိ႔မွ မွဴးမတ္၊ျပည္သူတုိ႔ႏွင့္ ညွိ ႏႈိင္းၿပီးလွ်င္ မည္ေရြ႕မည္မွ်ေကာက္ခံ

မည္ဟု ထားရွိသည့္ဥပေဒအတုိင္း အပုိအလုိ မရွိ မနာၾကည္းရေအာင္ အခြန္အတုတ္ ခံယူျခင္းပင္တည္း။

If we rely on these commentaries, there is no prescriptive ten percent laid down. The general
state of the country and its economic strength are considered an agreement is reached on the proper
rate of collection.

ဤပါဠိ အ႒ကထာကုိေထာက္လွ်င္ ဆယ္ဖုိ႔တစ္ဖုိ႔သာမဟုတ္ နုိင္ငံအင္အားအေလွ်ာက္ ညွိႏႈိင္း၍ ေကာက္

ခံသင့္သည္။
 34

In the “Saµyutta41 Commentary” it is said that in past times, at the institution of the "Five
Great Sacrifices”, the rate of collection of the sassamedha tax was one part in ten.

သံယုတ္အ႒ကထာ၊ဣတိ၀ုတ္အ႒ကထာ ယဇ္ႀကီးငါးပါးအဖြင့္တြင္ ဆယ္ဖုိ႔တစ္ဖုိ႔ သႆေမဓ ေရွးက

ေကာက္ခံသည္ဟု ဆုိသည္။

In the Pāli scriptures however, no precise proportion is prescribed and we must note that
only so much as is right for the country’s condition should be collected.

သုိ႔ေသာ္လည္း ပါဠိေတာ္တြင္ မည္ေရြ႕မည္မွ်အဖုိ႔အစုမပါေသာေၾကာင့္ နုိင္ငံ အင္အား အေလွ်ာက္ သင့္

ေလွ်ာ္ေအာင္ေကာက္ခံျခင္းသည္သာ သင့္တင့္ ေကာင္းမြန္ သည္ဟု မွတ္ရမည္။

As for the meaning of the word, although strictly the word sassa refers to the rice plant, in its
usage it has to be taken as meaning whatever can be properly taxed like the rice crop. It means the
data basic to a taxation system.

သဒၵါနက္အားျဖင့္ ´သႆ´သဒၵါေကာက္ပင္ကုိေဟာေသာ္လည္း အဓိပၸါယ္အားျဖင့္ ေကာက္ခံသင့္သမွ်

ေသာ အခြန္ကုိယူသင့္သည္။ အခြန္ခံတတ္ေသာၪာဏ္ဟု ဆုိလုိ သည္။

What is called pūrisamedha is the distribution, out of the taxes collected, of their subsistence
to the king, ministers and military, whether high or low in rank, all who have the duty of
safeguarding the country.

မင္း၊မွဴးမတ္၊ရဲမက္၊လက္နက္ကုိင္စေသာ နုိင္ငံကုိထိမ္းသိမ္းေစာင့္ေရွာက္ေသာသူတုိ႔ကုိ ႀကီးစဥ္ငယ္လုိက္

ဤေကာက္ခံ၍ရေသာအခြန္ကုိ စားသုံးေလာက္ေအာင္ေပးျခင္းသည္ ပုရိသေမဓမည္၏။

It means the knowledge of how to order those who have the duty of guarding the country in
their ranks and in the hierarchy of their emoluments.

နုိင္ငံကုိေစာင့္ေရွာက္ထိမ္းသိမ္းေသာသူတုိ႔ကုိ ႀကီးစဥ္ငယ္လုိက္ ေနရာက်ေအာင္ ခ်ီး ေျမွာက္ေပးကမ္း

တတ္ေသာ ၪာဏ္ကုိဆုိလုိသည္။

41
S.i Tø -174
 35

What is called sammāpāsa is giving support in their work to the merchants and farmers, to
make them effective, to give them facilities and remove obstructions; giving aid where aid is called
for.

Much more important than these is help in obtaining capital for traders and farmers who lack it for
their work in the shape of interest free loans. All this is sammāpāsa.

ကုန္သည္လယ္လုပ္တုိ႔ကုိ လုပ္ေဆာင္ကူးသန္းအားရွိေအာင္ အပိတ္အပင္မရွိဖြင့္၍ အခြင့္ေပးျခင္း၊ ေစာင္မ

သင့္သမွ် ေစာင္မၾကည့္ရႈျခင္း၊ထုိ႔ထက္အလြန္လည္း ကူးသန္း လုပ္ေဆာင္ရန္ အရင္းအႏွီးမရွိေသာ ဆင္းရဲ

ပင္ပန္းေသာ ကုန္သည္လယ္လုပ္တုိ႔ကုိ ကူးသန္းလုပ္ေဆာင္ရန္ အတုိးအပြါးမရွိ အရင္းအႏွီးေပးကမ္း မစ

ျခင္းသည္ သမၼာပါသ မည္၏။

Small traders and farmers must not be tempted towards loyalty to the rulers of foreign
countries.

They must only feel affection and loyalty to the rulers of their own land. Sammāpāsa means the skill
of holding the minds of the small traders as though in a net or snare.

ကုန္သည္လယ္ယာလုပ္ေဆာင္သူတုိ႔၏ စိတ္ႏွလုံးသည္ အျခားနုိင္ငံက မင္း၊မွဴးမတ္ တုိ႔ကုိ အားကုိး

ခ်စ္ခင္စုံမက္ျခင္းမရွိ၊ ကုိယ့္နိုင္ငံက မင္း၊မွဴးမတ္တုိ႔ကုိသာ ခ်စ္ခင္စုံမက္ အားကုိးေအာင္ ကုန္သည္

ေတာင္သူတုိ႔၏ စိတ္ႏွလုံးကုိ ေက်ာ့ကြင္းႏွင့္ခ်ည္ သကဲ့သုိ႔ ျပဳလုပ္တတ္ေသာၪာဏ္ကုိ ဆုိလုိသည္။

Vācāpeyya means the use of cheerful language and of speaking so as to inspire love.

ၿပဳံးျခင္းေရွ႕သြားရွိေသာ ခ်စ္ခင္ဖြယ္စကားကုိ ေျပာဆုိျခင္းသည္ ၀ါစာေပယ်မည္၏။

 36

၈.(က
.(က) သႆေမဓ

(1). Sassamedha42

In this world a country may be rich and happy, but it may be invaded and destroyed by a
neighbour. It can also be attacked and destroyed from within by its own criminals and thieves.

ေလာက၌စည္းစိမ္ဥစၥာႏွင့္ ခ်မ္းသာျပည့္စုံေသာနုိင္ငံကုိ အနီးအစပ္ျဖစ္ေသာ နုိင္ငံခ်င္း ကေသာ္လည္း

ႏွိပ္စက္ဖ်က္ဆီး၍ ယူကုန္ရာသည္၊ မိမိတုိ႔နုိင္ငံအတြင္း၌ ေသာ္မူလည္း လူဆုိးသူခုိးဓါးျပ တုိက္ခုိက္

ဖ်က္ဆီးယူကုန္ရာသည္။

In such a state of insecurity merchants will be unable to carry on their trade properly.

Country people too, who cultivate the cropland, will not be able to work well. Support for
their trade and agriculture will keep them from interruption and it is right that support and protection
should be given to these activities in cooperation with the country’s rulers.

ဤကဲ့သုိ႔ ေႏွာင့္ယွက္ဖ်က္ဆီးရွိလွ်င္ ကုန္သည္တုိ႔လည္း ေကာင္းစြာကူးသန္း ေရာင္း ၀ယ္ျခင္းကုိ မျပဳ နုိင္

ရာ။ ေတာင္သူတုိ႔လည္း လယ္ယာကုိ ေကာင္းစြာမလုပ္နုိင္ရာ။ ဤသုိ႔ အကူးအသန္း အေရာင္းအ၀ယ္ လုပ္

ေဆာင္ရေအာင္ အႀကီးအအုပ္ႏွင့္တကြ အေစာင့္အေရွာက္ အထိမ္းအသိမ္းထားသင့္သည္။

With this cooperation proper support may be given to trade and agriculture. If solid support
is given by the king and his ministers and the country’s armed forces, trade and agriculture will be
carried on where previously it had been impossible.

Support for such government forces, maintenance for government servants and military, and
provision for military stores must, however, be found and money for this will come from the rice
crop. This is what is called the sassamedha tax.

အႀကီးအအုပ္ႏွင့္တကြ အေစာင့္အေရွာက္အထိမ္းအသိမ္းထားၿပီးမွ ေကာင္းမြန္စြာ ကူးသန္းေရာင္း၀ယ္

လုပ္ေဆာင္နုိင္ရာသည္။ ေကာင္းမြန္စြာ ကူးသန္းေရာင္း၀ယ္ရ ေအာင္ နုိင္ငံကခန္႔အပ္ထားသည့္ မင္း

42
. A³.ii Tø -297 / Iti.A- S.i A-133/ A³. iii A -194 89 /Ræjadhamma. Pp 162-3
 37

မွဴးမတ္ ရဲမက္ လက္နက္ကုိင္တုိ႔မွာ နုိင္ငံကုိ ေစာင့္ေရွာက္ထိမ္းသိမ္းရေသာေၾကာင့္ လယ္ယာ လုပ္ေဆာင္

ျခင္း ကုန္စည္ကူးသန္း ေရာင္း၀ယ္ျခင္းမ်ားကုိ မျပဳမလုပ္နုိင္ၿပီ။

ျပဳလုပ္ရန္အခြင့္မရွိၿပီျဖစ္၍ ထုိေစာင့္ေရွာက္ထိမ္းသိမ္းသည္႔ မင္း မွဴးမတ္ ရဲမက္ လက္ နက္ကုိ္င္တုိ႔ကုိ

ထိမ္းသိမ္းေစာင့္ေရွာက္သည့္အတြက္ စားသုံးေလာက္ေအာင္ နုိင္ငံကုိ ေစာင့္ေရွာက္ရန္ လက္နက္ ကိရိ

ယာၿမိဳ႕ျပလုပ္ကုိင္ေလာက္ေအာင္စစ္ေရးကိစၥ ရွိလွ်င္ ေကာင္ငင္ကာရဖုိ႔ သိမ္းထားရေအာင္ ထိမ္းသိမ္း

ေစာင့္ေရွာက္ျခင္းကုိခံကုန္ ေသာ ကုန္ သည္ လယ္လုပ္တုိ႔က စပါးဆန္ေရေၾကးေငြ ေပးကမ္းသင့္သည့္

အတုိင္း ေတာင္းခံ ယူ ျခင္းသည္ သႆေမဓမည္၏။

၈.(ခ
.(ခ) ပုရိသေမဓ

(2). Pūrisamedha43

It is not right that after this tax money has been collected for providing support for the
country’s traders and cultivators, it should be handed out at will in religious offerings.

Tax money that has been collected for protecting trade and agriculture must be spent only for the
maintenance and expenses of the government servants and military that have the duty of protecting
traders and farmers from danger.

ဤသုိ႔ေကာင္းမြန္စြာကုန္စည္ကူးသန္းေရာင္း၀ယ္ရေအာင္ လယ္ယာလုပ္ ေဆာင္ရ ေအာင္ေစာင့္ထိမ္းေစ

မည့္၊ေစာင့္ထိမ္းရန္ေပးသည့္ အခြန္တုတ္ကုိယူၿပီးလွ်င္ အလုိရွိရာ လွဴဒါန္းေပးကမ္းျခင္းကုိ မလုပ္သင့္၊

ေစာင့္ထိမ္းရန္ဖုိ႔ ေပးသည့္အခြန္အတုတ္ကုိယူ၍ စားေသာက္သုံးေဆာင္ေသာ မင္း မွဴးမတ္ ရဲမက္ လက္

နက္ကုိင္တုိ႔သည္ ကုန္သည္ လယ္လုပ္တုိ႔ကုိ ေဘးရန္မရွိ ကူးသန္းေရာင္း၀ယ္လုပ္ေဆာင္နုိင္ေအာင္

ဧကန္ ေစာင့္ ေရွာက္သင့္သည္။

43
. A³.ii Tø -297 / Iti.A- S.i A-133/ A³. iii A -194 89 /Ræjadhamma. 163
 38

There is no justification for its being used up, with no intention of giving protection, in
offerings to sources of falsehood and sources of oppression, which are included among the twenty-
five classes of thieves44.

မေစာင့္မေရွာက္ အလုိရွိရာလွဴဒါန္းေပးကမ္း သုံးစားကုန္လွ်င္ ခုိးျခင္း ၂၅ ပါးတြင္ လိမ္လည္လွည့္စား၍

ယူေသာကုသာ၀ဟာရ၊ႏွိပ္စက္၍ယူေသာ ပသယွာ၀ဟာရ တုိ႔မွလြတ္နုိင္ရန္အေၾကာင္းမရွိ။

The distribution of tax money thus collected to those who will actually provide the
protection is what is called pūrisamedha.

ဤသုိ႔ေစာင့္ေရွာက္သည့္အခြန္တုတ္ကုိ ေစာင့္ေရွာက္ရမည္လူတုိ႔ကုိ ေ၀ငွေပးကမ္း ျခင္းသည္ပင္ ပုရိသ

ေမဓမည္၏။

If kings and ministers wish to make offerings according to their status, it is right that they
should use their inherited wealth, while tax money levied for protection should only be used for this
other purpose after fully providing for protection.45

မင္း မွဴးမတ္တုိ႔အေလွ်ာက္ဘာ၀ လွဴဒါန္းေပးကမ္းလုိလွ်င္ ဘုိးဘြား၊မိဘတုိ႔ကပါေသာ အေမြဥစၥာပစၥည္း၊

ေစာင့္ေရွာက္ရန္ဖုိ႔ေပးသည့္ ဥစၥာေၾကးေငြတုိ႔ကုိ တုိင္းထြာစားသုံးရာ ႁကြင္းက်န္သည့္ဥစၥာပစၥည္းတုိ႔ကုိသာ

လွဴဒါန္းေပးကမ္း စြန္႔ႀကဲသင့္သည္။

၈.(ဂ
.(ဂ)သမၼာပါသ

(3). Sammāpāsa46

If there is an intention to advance the country, or to dominate another country, this can be
done by collecting a strong military force. In order to provide a strong military force, tax collections
are called for.

44
Vi. i. A-264
45
He does actually allow for switching between heads of account.
46
. A³.ii Tø -297 / Iti.A- S.i A-133/ A³. iii A -194 89 /Ræjadhamma. 164
 39

နုိင္ငံကုိတုိးတက္ေစလုိေသာ္ အျခားနုိင္ငံကုိ လႊမ္းမုိးအုပ္စုိးလုိေသာ္ ရဲမက္လက္နက္ ကုိင္အင္အား ႀကီးမွ

သာလွ်င္ ျဖစ္နုိင္ရာသည္။ ရဲမက္လက္နက္ကုိင္ အင္အားႀကီး ေအာင္လည္း အခြန္အတုတ္မ်ားစြာရမွ ရဲ

မက္လက္နက္ကုိင္အင္အားႀကီးေအာင္ လုပ္ေဆာင္နုိင္သည္။

To increase the tax collections, help must be given to country people and traders and they
must be encouraged to increase their productivity.

Since this will increase their capacity for payment of taxes, the king, his ministers and other rulers of
the land must constantly watch the interests of these traders and farmers and encourage them.

အခြန္အတုတ္တုိးပြါး အားႀကီးေအာင္လည္း ကုန္သည္၊ေတာင္သူတုိ႔ကုိ အကူးအသန္း အလုပ္အေဆာင္

အားႀကီးေအာင္ မစ ႀကည့္ရႈ၍ ထုိသူတုိ႔ အလုပ္အေဆာင္ အကူး အသန္း အားႀကီးရာတြင္ အခြန္အတုတ္

ေကာက္ခံရာမွ မ်ားစြာရသည္ျဖစ္ေသာေၾကာင့္ နုိင္ငံကုိ အုပ္စုိးေစာင့္ေရွာက္ကုန္ေသာ မင္း မွဴးမတ္တုိ႔

သည္ ထုိကုန္သည္၊ လယ္လုပ္တုိ႔ကုိခ်ည္း မျပတ္ၾကည့္ရႈ၍ အားေပးရလိ္မ့္မည္။

To give such encouragement will be to advance the country. The rule of sammāpāsa is that
the work of traders and farmers must be carefully supervised and their production encouraged.

ဤကဲ့သုိ႔အားေပးျခင္းသည္ပင္ တုိင္းျပည္နုိင္ငံကုိ တုိးတက္ေအာင္ျပဳလုပ္ျခင္းမည္၏။ ဤသုိ႔ ကုန္သည္၊

လယ္လုပ္တုိ႔ကုိ အားရွိေအာင္ေစာင္မ ၾကည့္ရႈျခင္းသည္ပင္ သမၼာ ပါသ တရားျဖစ္သည္။

၈. (ဃ
(ဃ) ၀ါစာေပယ်

(4). Vācāpeyya47

The world’s rule is that people only like to hear themselves addressed in pleasant and
friendly fashion. This is not true only of people; it applies to the animal world too.

47
A³.II Tø -297 / Iti.A- S.I. A-133/ A³. III A -194 89 /Ræjadhamma. 164
 40

Because his master drove him roughly and abusively, the bullock Nandī-visāla48 (Great-Joy) refused
his burden and lost his master a large bet. Addressed politely and considerately when driven in a
second attempt, he won the bet back again.

ေလာက၌လူတုိ႔မည္သည္ ခ်ိဳသာနာေပ်ာ္ ခ်စ္ခင္ဖြယ္ေသာ စကားကုိေျပာဆုိမွသာ ႀကိဳက္ႏွစ္သက္သည္။

လူကုိမဆုိထားႏွင့္ဦး တိရစၧာန္ျဖစ္ေသာ နႏၵ၀ိသာလႏြားကုိ ၾကမ္းတမ္းစြာ ေငါက္ငမ္းေမာင္းႏွင္ ေသာ

ေၾကာင့္ ၀န္ကုိမရုံး၍ အသျပာတစ္ေထာင္ ရႈံးသည္။ သာယာနာေပ်ာ္ ခ်ိဳသာစြာဆုိ၍ ေမာင္းႏွင္ျပန္မွ

အသျပာတစ္ေထာင္ကုိ ျပန္၍ ရသည္။

Because rough speech causes demerit and evil and must be avoided, pleasant speech is not
only advantageous in this world, but in the next it provides a good passage to the world of the spirits.
Such pleasant speech constitutes vācāpeyya.

ဤခ်စ္ဖြယ္ေသာစကားကုိ ဆုိျခင္းသည္ ပစၥဳပၸန္ေလာကတြင္သာ အက်ိဳးေပးသည္ မဟုတ္ အကုသုိလ္

ဒုစရိတ္ျဖစ္ေသာ ဖရုသ၀ါစာကုိေရွာင္ၾကဥ္ျခင္းေၾကာင့္ ကုသိုလ္ျဖစ္၍ ေနာင္တမလြန္၌လည္း နတ္ရြာ

သုဂတိကုိ ရရန္အေၾကာင္းပင္ျဖစ္သည္။ ဤသုိ႔ ခ်ိဳသာစြာေျပာဆုိျခင္းကုိပင္ ၀ါစာေပယ် ဟု ဆုိသည္။

That is why the Buddha uttered this stanza in the Jætaka: - That is to say; speak only words
kindness, never words unkind.

For him who spoke him fair, he moved a heavy load, and brought him wealth, for love.

ခ်ဳိသာစြာေျပာဆုိရာ၏။ဘယ္ေသာအခါမွ ၾကမ္းတမ္းစြာ မေျပာဆုိရာ၊ သာယာ နာေပ်ာ္ဖြယ္

ေျပာဆုိသူအား ႀကီးစြာေသာ၀န္ကုိ ရြက္ေဆာင္ေပး၍ စည္းစိမ္ဥစၥာကုိ လည္း ရရွိေစေသာေၾကာင့္

စိတ္ႏွလုံးခ်မ္းသာျခင္း ျဖစ္ရ၏။

48
Vi,II. A.-04
 41

၉။ ျမန္မာ့ရုိးရာ နုိင္ငံေရး အေတြးအေခၚ

9. The formative idea of the Burmese kingdom

In the beginning of the world, before the elevation of Mahāsammata49 to be king, when
people squabbled among themselves, there was no one to resolve the problem.

ကပ္ဦးအစ မဟာသမၼတမင္းကုိ မင္းေျမွာက္စဥ္ကပင္ ကၽြန္ေတာ္တုိ႔ျပည္သူတုိ႔မွာ အခ်င္းခ်င္း

ခုိက္ရန္ျဖစ္ပြါးခဲ့လွ်င္ စီရင္ဆုံးျဖတ္မည့္သူ မရွိျဖစ္သည္။

[They said to him] “If you agree to guide us and adjudicate in our disputes, we will give you
for your sustenance as much as we gain ourselves from our own commerce so that you need not
concern yourself with working in the fields or at trade” The future Buddha, a model of the wisdom
required to guard the country, accepted the proposal and was elevated to the kingship.

Since he had been chosen by the body of the people to be king, he became known as King
Mahāsammata.

သင္သည္ လယ္ယာလုပ္ေဆာင္ျခင္း၊ကုန္စည္ကူးသန္းေရာင္း၀ယ္ျခင္းအမႈကုိ မျပဳပါႏွင့္ေတာ့၊

ကၽြန္ေတာ္တုိ႔ လုပ္ေဆာင္ကူးသန္းေရာင္း၀ယ္၍ ရသည့္စီးပါြးမွ ကၽြန္ ေတာ္တုိ႔ကဲ့သုိ႔ စားသုံးေလာက္

ေအာင္ ေပးပါမည္ဆုိ၍ သေဘာတူ တုိင္းျပည္ကုိ ေစာင့္ ေရွာက္နိုင္မည့္ ၪာဏ္ပညာလကၡဏာႏွင့္ျပည့္စုံ

ေသာ ဘုရင္ေလာင္းကုိ မင္းေျမွာက္သည္။ လူမ်ားအေပါင္းက မင္းဟူ၍ သမုတ္ေသာၾကာင့္ ထုိမင္းကုိ

မဟာသမၼတမင္းဟုေခၚသည္။

The pattern of behaviour that was begun by the people at the world’s beginning was
continued uninterrupted to later times, with the people collecting and handing over their taxes, and
the ruler providing protection.

49
Abhidhæna. Ti -163 = Name of a personage regarded as the father of the human race, an inhabitant of the
beginning of the world, doing what is beneficial, existed first of the world who to be said thus “Great
President” in the Doctrine.

Manu næma pa¥hamakappiko lokamariyædæya æhibhuto hitæhitavidhæyako sattænaµ pitu¥¥hæniyo, yo sæsane

“Mahæsammato” ti vuccati.

D.III. A. 139 =Because of a human being ceases Great King to be said thus “Mahæsammato”.
 42

Thus the rules of sa³gaha, the sassamedha, the pūrisamedha and the rest were continued without a
break from one generation to the next.

They were followed in Varanasī, Srāvasti, Rājhagaha and other great kingdoms, where their
merchants were men of enormous wealth.

ထုိကမၻာဦးသူလူတုိ႔ျပဳေသာ အမူအရာအတုိင္း ေနာင္ကုိလည္း အစဥ္မျပတ္ အခြန္ အတုတ္ေပးၿမဲအတုိင္း

ေပးကမ္း၍ ေစာင့္ေရွာက္ၿမဲအတုိင္း ေစာင့္ေရွာက္သျဖင့္ ဤသႆေမဓ၊ပုရိသေမဓ စေသာ သဂၤဟတရား

တု႔ိသည္ မေပ်ာက္မပ်က္ အစဥ္ အဆက္လာသည့္အတုိင္း ဗာရာဏသီ၊သာ၀တၳိ၊ရာဇၿဂိဳဟ္ အစရွိေသာ

တုိင္းျပည္မ်ားမွာ က်င့္ေဆာင္ၾက၍ သူေ႒းသူႁကြယ္တုိ႔မွာကုေဋရွစ္ဆယ္၊ကုေဋ တစ္ရာ့ေျခာက္ဆယ္တုိင္

ေအာင္ပင္ ႁကြယ၀
္ ၾကသည္။

Kings and ministers were supported by the power of their armies, of twelve or even eighteen
akhobinī 50.

မင္း မွဴးမတ္တုိ႔၌ ရဲမက္လက္နက္ကုိင္တုိ႔သည္လည္း တစ္ဆယ့္ႏွစ္ အေကၡာဘိဏီ၊ တစ္ဆယ့္ရွစ္ အေကၡာ

ဘိဏီတုိင္ေအာင္ အင္အားႀကီးသည္။

There was no one who could secretly steal from the people of a country grown to such a
degree of wealth and power: doors into their houses or their strong places needed no bolts or bars --
they were left freely open. They were set up but remained purely for ornament.

50
On khobani see MMOS ch. 503. U Tin reckons it to be 656,100 men, subject to dispute. See also Chapter 4,
sect. 5, below.
Abhidhæna. Tø. 269 = As we have said, the elephants, horses, chariots and footmen, the riders and guards would
make up the minimum army unit called the patti. Tripling the numbers in this patti unit of elephants, horses,
chariots and footmen made up the unit called senamukha. Tripling the numbers again of elephants, horses,
chariots and footmen makes the unit called the gumbha. In the same way, tripling the gumbha produces the
gana and successively the vahini, the mutana, the samu, and the anikini. Multiplying the numbers of elephants,
horses, chariots and footmen in the anikini by ten we finally reach the great army which was the akkhobhini.

“Bhavati tayo pattino senæmukhaµ. Tøhi senæmukhehi guµbo. guµbattayena ga¼o. ga¼attayaµ
væhinø.væhinittayaµ putanæ. putanattayaµ camþ. camuttayaµ anøkinø. tæsaµ anøkinønaµ dasa akkhobhinø” ti.
 43

ဤကဲ့သုိ႔ တုိင္းေနျပည္သူတုိ႔ စည္းစိမ္ခ်မ္းသာတုိးပါြး၍ ခုိး၀ွက္လုယက္တုိက္ခုိက္မည့္သူ မရွိ၊ အိမ၀

္ င္း၊

ၿမိဳ႕ျပ၊တံခါးေပါက္တုိ႔၌ တံခါးရြက္၊မင္းတုပ္၊ကန္႔လန္႔မတပ္ဘဲဟင္းလင္းဖြင့္ ၍ ထားၿပီးလွ်င္ ေပ်ာ္ပါး၍သာ

ေနၾကသည္။

This lack of bolts and bars that came from following the rules of sa³gaha is called niragga¹a.

ဤသုိ႔သဂၤဟတရားေလးပါကုိ က်င့္ၾက၍ တံခါးရြက္၊မင္းတုပ္၊ကန္႔လန္႔ မရွိသည္ကုိ ´နိရဂၢဠ´ေခၚသည္။

The niragga¹a51 benefit of not needing to bother with bolts and bars that comes from conduct
that puts the four rules of sa³gaha in their proper place may come to any country- it can certainly be
realised in our own time.

မည္သည့္နုိင္ငံအရပ္ေဒသမဆုိ သဂၤဟတရားေလးပါးကုိ ေနရာက်ေအာင္ က်င့္ေဆာင္ လွ်င္ တံခါးရြက္၊

မင္းတုပ္၊ကန္႔လန္႔မတပ္ရေသာ ´နိရဂၢဠ´အက်ိဳးသည္ ပစၥဳပၸန္ မ်က္ ေမွာက္၌ ဧကန္ရၿမဲျဖစ္သည္။

If it is not yet with us, we must see that this is because the four rules of sa³gaha are not yet
established.

´နိရဂၢဠ´မျဖစ္ေသးလွ်င္ သဂၤဟတရားေလးပါး ေနရာမက်ေသးဟူ၍ မွတ္ရမည္။

၁၀။သဂၤ တရားေလးပါး၀ါဒကုိ ျဗဟၼဏတုိ႔က ယဇ္ႀကီးငါး၀

၁၀။သဂၤဟတရားေလးပါး၀ ငါး၀ါဒျဖင့္ ဖ်က္ဆီးျခင္း။

10. How the Brahmans corrupted the meaning of the four rules of sa³gaha into the Five
Great Sacrifices

Thus from the time of King Mahāsammata, the four rules of sa³gaha descended through the
generations down to King Ukkāka and the people enjoyed widespread prosperity. Wily Brahmans,
however, wanted to get their hands upon the possessions of these people.

51
S.I. A. 134/ S. I. Tø. 179/ A³. III. A. 194/ Abhidhæna. Tø . 286.
 44

They went to King Ukkāka and said, “We are learned Brahmans, and there have come down
to us in our family traditions certain secrets, which are not for everybody to hear. They are a very
special interpretation of the Vedas.”

ဤကဲ့သုိ႔ မဟာသမၼမင္းမွ ဥကၠာကရာဇ္မင္းတုိင္ေအာင္ ဆင္းသက္၍လာေသာ သဂၤဟ တရားေလးပါးျဖင့္

လူတုိ႔စည္းစိမ္ခ်မ္းသာႀကီးက်ယ္၍၊ထုိလူတုိ႔၌ရွိေသာ ဥစၥာပစၥည္း တုိ႔ ကုိ အလွဴခံလုိေသာ ယုတ္မာေသာ

ျဗဟၼဏတုိ႔သည္ ဥကၠာကရာဇ္မင္းႀကီးထံ ၀င္၍ ကၽြန္ေတာ္ျဗဟၼဏပညာရွိတုိ႔ အမ်ိဳးစဥ္ဆက္မွလာေသာ

လူတုိင္းကုိမေျပာမျပရေသာ လွ်ိဳ႕၀ွက္ထားအပ္ေသာ အလြန္ေကာင္းေသာ ေဗဒင္နည္းသည္ရွိ၏။

They presented a false idea to King Ukkāka that, if he wished, by following their system he
would be able to enter the world of the spirits as a living man without undergoing the dissolution of
death.

King Ukkāka believed them and did as they told him. From this the four rules of sa³gaha, that had
been handed down to him were nullified and became the Five Great Sacrifices.

ဤနည္းအတုိင္းျပဳလွ်င္ ဧကန္ေသသည့္အျခားမဲ့၌ နတ္ျပည္သုိ႔ေရာက္သည္ဟု အက်ိဳး လုိေယာင္ ဥကၠာ

ကရာဇ္မင္းႀကီးကုိ လူရွင္းရာတြင္တုိးတုိး၀င္ေရာက္တင္ေလွ်ာက္သည္၌ ဥကၠာကရာဇ္မင္းႀကီးယုံ၍

ဤျဗဟၼဏတုိ႔ဆုိသည့္အတုိင္းျပဳသျဖင့္ အစဥ္အဆက္လာေသာ သဂၤဟတရားေလးပါး ေပ်ာက္၍ ယဇ္ႀကီး

ငါးပါးျဖစ္လာသည္။

The four rules were thus misinterpreted:

1.The word sassamedha was, it was claimed, not correct; it had been corrupted from assamedha, the

true word.

In this interpretation, assa means “horse” and medha means “to kill”. What was really called for was
a sacrifice of killing horses of five breeds; large offerings to the Brahmans would be involved.

သဂၤဟတရားေလးပါကုိ ေပ်ာက္ေအာင္ဖ်က္ပုံကား -
 45

(၁) သႆေမဓဆုိသည္ကား ´သႆေမဓ´မဟုတ္၊ပါဌ္ပ်က္ျဖစ္သည္။ ´အႆေမဓ´ ဆုိမွ မွန္သည္။

´အႆ´ကား ျမင္းေဟာ၊´ေမဓ´ကား သတ္ျခင္းေဟာ။ အဆင္းငါးပါးရွိေသာျမင္းကုိ သတ္၍ယဇ္ပူေဇာ္

ရမည္။ျဗဟၼဏတုိ႔ကုိလည္း မ်ားစြာ လွဴရမည္။

2. Similarly, the word pūrisamedha indicated that a man should be killed and made an
offering of -- with, again, large offerings to the Brahmans.

(၂) ပုရိသေမဓ ဆုိသည္ကား ေယာကၤ်ားကုိသတ္၍သတ္၍ယဇ္ပူေဇာ္ရမည္။ ျဗဟၼဏ တုိ႔ကုိလည္း မ်ားစြာ

လွဴရမည္။

3. The meaning of sammāpāsa they took to be the making of offerings to the Brahmans and
a sacrifice, by loading as much wealth as they could carry upon carts and driving them into the
Sūrassatī River on the mainland to a place where they would be engulfed.

When this point was reached, the yokes and all bolts and fastenings on the laden carts would
be broken open and everything cast into the river to be carried away.

At the point where the fastenings were broken, a pillar commemorating the sacrifice would
be set up and the sacrificial offerings completed.

(၃)သမၼာပါသ ဆုိသည္ကား ျဗဟၼဏတုိ႔ကုိလွဴဒါန္းရန္၊ယဇ္ပူေဇာ္ရန္ ဥစၥာပစၥည္းတုိ႔ကုိ လွည္း၊ရထားတုိ႔ျဖင့္

မ်ားစြာတင္ယူ၍ သူရႆတီျမစ္ ေျမႀကီးထဲသ၀

ုိ႔ င္၍ ငုပ္ရာအရပ္သုိ႔ သြားကာ ေရာက္လွ်င္ ၀န္စုကုိ ေဆာင္

ယူခဲ့ေသာ လွည္း၊ရထား ထမ္းပုိးက်ည္း ကန္႔လန္႔ မ်ားကုိ ခၽြတ္ၿပီး သူရႆတီျမစ္ညာသုိ႔ ဆန္၍ ပစ္ရမည္။

ထုိထမ္းပုိးက်ည္း ကန္႔လန္႔ က်ရာအရပ္၌ ယဇ္တုိင္ကုိစုိက္၍ ယဇ္ပူေဇာ္ရမည္။

According to this view, the word sammā means the yoke and bindings, while pāsa is asa, or
a magical casting away, with the letter “p” prefixed.

´သမၼာ´သဒၵါ ထမ္းပုိးက်ည္းကန္႔လန္႔ကုိေဟာသည္။´ပါသ´သဒၵါ ပ.ေရွးရွိေသာ´အသ ´ဓါတ္ ပစ္လႊတ္

ျခင္းကုိ ေဟာသည္။
 46

4. As for the meaning of vācāpeyya, the “c”, they said, is a mistake; it should be “j” and the
word is vājapeyya.

In this, vāja means “butter” and peyya means “drinking”. The sacrifice is made by presenting good
butter to the Brahmans and making a sacrifice of it.

(၄) ´၀ါစာေပယ်´ ဆုိသည္ကား စလုံးႏွင့္မဟုတ္၊ဇကြဲႏွင့္´၀ါဇေပယ်´ဆုိရမည္။ ´၀ါဇ´ သဒၵါ ေထာပတ္

ေဟာ၊ ´ေပယ်´သဒၵါ ေသာက္ျခင္းအနက္ေဟာ။ေကာင္းလွစြာေသာ ေထာပတ္ကုိ ျဗဟၼဏတုိ႔အားတုိက္၍

ယဇ္ပူေဇာ္ရမည္။

5. The meaning of niragga¹a is doors without bolts or bars. He who wishes to make this kind
of sacrifice leaves all the wealth of his house unprotected and the doors open for the Brahmans to
come and help themselves.

(၅) ´နိရဂၢဠ´ဆုိသည္ကား တံခါးက်ည္း မင္းတုပ္မရွိဟု ဆုိလုိသည္။ ဤယဇ္ကုိပူေဇာ္ လုိေသာသူသည္

မိမိအိမ္၌ရွိေသာ ဥစၥာပစၥည္းတုိ႔ကုိ အပိတ္အပင္မရွိ တံခါးဟင္းလင္း ဖြင့္၍ ျဗဟၼဏတုိ႔ အလုိရွိရာ ယူေစ

ရမည္။

From the time when King Ukkāka gave a hearing to these corruptions and distortions of the
meaning of the words and started offering the Five Great Sacrifices, the five rules of sa³gaha were
lost sight of in the world and the Five Sacrifices were prominent everywhere.

ဤသုိ႔ပုဒ္ပါဌ္အကၡရာ အနက္အဓိပၸါယ္ႏွင့္တကြ ဖ်က္ဆီးၿပီးလွ်င္ တင္ေလွ်ာက္ေသာစကားကုိ

နာယူ၍ ဥကၠာကရာဇ္မင္းႀကီးသည္ ဤယဇ္ႀကီးငါးပါးကုိ ပူေဇာ္သည္ မွစ၍ သဂၤဟတရား ေလးပါး ေပ်ာက္

ၿပီးလွ်င္ ယဇ္ငါးပါး ေလာက၌ထင္ရွားျဖစ္ လာသည္။

In the time before Ukkāka became King, the world knew of only three diseases. After these
sacrifices began to be offered, ninety eight diseases came upon the world.

ဥကၠာကရာဇ္မင္းႀကီး မင္းမျဖစ္မီေရွးအထက္က ေလာကမွာ အနာေရာဂါသုံးမ်ိဳး သာရွိသည္။

ဤယဇ္ကုိပူေဇာ္သည္မွစ၍ ကုိးဆယ့္ရွစ္ပါးေသာ အနာေရာဂါတုိ႔သည္ ေလာကသုိ႔လာေရာက္ကုန္၏။

 47

With the intention that all this might become known, the Most Excellent Lord pronounced
the following gāthā in the Brahmanadhammika Sutta of the Sutta Nipāta52:

That is to say: -- In the time before the Five Sacrifices were instituted, there were only three ills -
Desire, Hunger and Age.

In the time since sacrifices were introduced involving the killing of cattle and other four-legged
beasts and making offerings of them, ninety eight varieties of disease have come to us. (In the
Mþgapakkha Jātaka53 and other texts the number is given as ninety-six.

ထုိအေၾကာင္းကုိျပေတာ္မူလုိေသာျမတ္စြာဘုရားသည္ သုတၱနိပါတ္ျဗဟၼဏဓမၼိကသုတ္၌- ယဇ္ႀကီးငါးပါး

မပူေဇာ္မီ ေရွးကာလ၌(၁)လုိခ်င္ျခင္း၊ (၂)စားခ်င္ျခင္း၊ (၃) အုိျခင္း အနာေရာဂါသုံးမ်ိဳးသာ ရွိကုန၏

္ ။

ႏြားစေသာအေျခေလးေခ်ာင္းရွိေသာ သတၱ၀ါ တုိ႔ကုိသတ္၍ ယဇ္ႀကီးငါးပါးပူေဇာ္ၿပီးသည္မွ ေနာက္ကာလ၌

ကုိးဆယ္ရွစ္ပါး ေသာ အနာေရာဂါေ၀ဒနာတုိ႔သည္ ေရာက္လာကုန္၏။

In the countries to the west of us, beginning with India, which includes such great countries
as Rājagaha and Sravasti, which once had their Buddhas, PaccekaBuddhas, Arahants, cakkavattirājā
and men of the greatest possible wealth, great strong countries, in them to the Brahmans cut off the
four rules of sa³gaha at the root54.

They instituted instead their Five Sacrifices and for this reason their countries gradually declined.
The rules of sa³gaha became established among peoples in the wilderness and found their way to the
countries of the West.

These countries of the West have followed the four rules of sa³gaha and they have therefore been
able to overwhelm the sixteen once-great lands, like Māgadha, Rājagaha, Kosala, Srāvasti and the
rest.

52
Sn. 325
53
54
A³.II Tø -297 / Iti.A- S.I. A-133/ A³. III A -194 89 /Ræjadhamma. 164
 48

The peoples of those lands have lost their kings and ministers and are now, because of the coming of
the western people, in servitude. Almost all of the remaining lands live in terror of the peoples of the
West55.

အေနာက္တုိင္းမစၨ်ိမအရပ္မွစ၍ ဣျႏၵဟုေခၚေသာ ရာဇၿဂိဳဟ္၊သာ၀တၳိစေသာျပည္ႀကီး တုိ႔၌ ဘုရား၊ ပေစၥက

ဗုဒၶါ၊ရဟႏၱာ၊စၾကာမင္း၊ကုေဋတစ္ရာ့ေျခာက္ဆယ္ႁကြယ၀
္ ေသာ သူေဌးႀကီးတုိ႔၏ျဖစ္ရာ ျဖစ္၍ အလြန္ျပည္႔စုံ

ၾကြယ၀
္ ခုိင္ခံ့ေသာ တုိင္းျပည္နုိင္ငံ ျဖစ္လွ်က္ လည္း ဤသုိ႔ျဗဟၼတုိ႔သည္ သဂၤဟတရားေလးပါးတုိ႔၏ အျမစ္

ကုိျဖတ္၍ ယဇ္ႀကီးငါးပါး ကုိ ေပၚေစေသာေၾကာင့္ တေရြ႕ေရြ႕ေလ်ာ့ပါးၿပီးလွ်င္ ထုိသဂၤဟတရားေလးပါး

တုိ႔သည္ အရုိင္းလူမ်ိဳးတုိ႔တည္ေနရာ သုိးေဆာင္းနုိင္ငံသုိ႔ေရာက္၍ သုိးေဆာင္းတုိ႔သည္ ဤ သဂၤဟတရား

ေလးပါးအတုိင္း ျပဳက်င့္ၾကေသာေၾကာင့္ မဂဓတုိင္း၊ရာဇၿဂိဳဟ္ျပည္၊ ေကာသလတုိင္း၊ သာ၀တၳိျပည္စေသာ

တုိင္းႀကီးတစ္ဆယ့္ေျခာက္တုိင္း၊ျပည္ႀကီးတစ္ဆယ့္ေျခာက္ျပည္ေထာင္တုိ႔ကုိ လႊမ္းမိုးအုပ္စုိးၿပီးလွ်င္ ယခု

အခါ ဤတုိင္းႀကီးျပည္ႀကီးတုိ႔၌ ေနေသာသူတုိ႔၏ မင္း မွဴးမတ္တုိ႔သည္ေပ်ာက္၍ သုိးေဆာင္းလူမ်ိဳးတုိ႔

ေရာက္သျဖင့္ ကၽြန္ျဖစ္ၾကေလသည္။ အနည္းငယ္က်န္ေသာ နုိင္ငံမ်ားလည္း သုိးေဆာင္းလူမ်ိဳး တုိ႔ကုိ

ေၾကာက္လွ်က္ပင္ ေနၾကရသည္။

၁၁။ သဂၤဟတရားေလးပါးကုိက်င့္ေသာ သုိးေဆာင္းနုိင္ငံ

11. How the western peoples have followed the four rules of sa³gaha

Since, in our own day, the peoples of the West have made it a matter of great importance to
follow the four rules of sa³gaha, the rulers of those countries wish to ensure that there should be no
failure in the collection of taxes and in the handling, by pūrisamedha, of the taxes collected under
sassamedha.

For this reason, consultations are held with the houses of the elected56 officials and of the officials by
right of position, to make sure that no one is adversely affected.

55
Ræjadhamma -168
56
"officials given the people's agreement".
 49

Once the tax has been collected, a sufficiency for current use is handed over once a year to the
government.

The balance for which there is no immediate use is, with the agreement of the officials, placed on
reserve in the treasury. The treasury remains in the charge of the officials.

ယခုအခါသုိးေဆာင္းလူမ်ိဳးတုိ႔သည္ ဤသဂၤဟတရားေလးပါးတုိ႔ကုိ အလြန္အေလးျပဳ၍ က်င့္ေဆာင္ လုိ

သည္ျဖစ္ေသာေၾကာင့္ အခြန္ခံယူျခင္း´သႆေမဓ´၊ ရရွိၿပီးေသာ အခြန္ ကုိ ပုရိသေမဓ ျဖစ္ေအာင္ျပဳ

လုပ္ျခင္း၌ အယုတ္အလြန္မရွိရေအာင္ ျပည့္ရွင္မင္း၏ အလုိ အေလွ်ာက္ မျပဳမလုပ္ဘဲ ျပည္သူသေဘာတူ

ေပးသည့္ မွဴးမတ္အစုအသင္းႏွင့္ မွဴးမ်ိဳး မတ္မ်ိဳးျဖစ္ေသာ အစုအသင္းတုိ႔သည္ ျပည္သူတုိ႔ မနာမၾကည္း

ရေအာင္ ညွိႏႈိင္းတုိင္းထြာ ၍ သႆေမဓ ေကာက္ခံၿပီးလွ်င္ ရသည့္ေငြအနက္ ျပည့္ရွင္မင္းကုိ ႏွစ္ပတ္

လည္သုံးေလာက္ေအာင္ ဆက္သၿပီး က်န္ေငြမ်ားကုိ အျခားတစ္ပါးအသံုးအေဆာင္မရွိ မွဴးမတ္တုိ႔

သေဘာတူထားသည့္ ေငြတုိက္သုိ႔ သြင္းရသည္။

The treasury does not only take charge of tax money collected in the country; it also holds
surplus funds of ministries, of the wealthy and of traders, including their gold silver and jewels.

ထုိေငြတုိက္ကုိလည္း မွဴးမတ္တုိ႔က ေစာင့္ထိမ္းသည္။ ထုိေငြတုိက္တြင္ နုိင္ငံက ေကာက္ခံရေသာ ေငြကုိ

သာ မကေသး၊မင္း မွဴးမတ္ သူေဌးသူႁကြယ္၊ကုန္သည္ႀကီးတုိ႔၌ သုံးေဆာင္သည့္အျပင္ ပုိမိုသမွ် စိန္ ေငြ

ေရႊ ေက်ာက္မ်ားကိုလည္းထုိေငြတုိက္မွာပင္ သြင္းထားသည္။

Careful accounts are kept of all such moneys and valuables and, whenever it may be in the
interest of the country’s defence or advancement, after consultation with and with the assent of the
assemblies, following the sammāpāsa rule, budget balances that have been collected from the people
in general may be used for making loans at appropriate rates of interest to merchants and farmers57.
It empowers the commercial world and assists mutual trading groups.

ေငြတုိက္မွာသြင္းထားေသာေငြကုိ စာရင္းအေသအခ်ာမွတ္သားထုတ္ယူ၍ နိင္ငံကုိ ေစာင့္ေရွာက္ရန္ နုိင္ငံ

အက်ိဳးျဖစ္ထြန္းတုိးပါြးရန္ုတို႔ကုိ မွဴးမတ္ႏွစ္စုႏွစ္သင္းတုိ႔ ညွိႏႈိင္း ေပးကမ္းသုံးေဆာင္ၿပီးလွ်င္ အေတာ္

57
Presumably he is thinking of the Bank of England, but generally he does have a basic understanding of
the banking system as a whole.
 50

အသင့္ေငြတုိက္မွာအက်န္ႏွင့္ မင္း မွဴးမတ္ ျပည္သူ တုိ႔ ေပါင္းစုသြင္းထားသည့္ေငြမ်ားက သမၼာပါသ

တရားတုိးပြါးေအာင္ ကုန္သည္ လယ္ လုပ္တုိ႔အား အေစာင့္အထိမ္းအခမွ်ေလာက္ရုံ အတုိးအပြါးထား၍

ေခ်းငွားမစသည္။ ကုန္သည္တုိ႔အားရွိေအာင္ကုိလည္း ကုန္သည္အခ်င္းခ်င္းေပါင္းစုစည္းရုံး၍ ကူးသန္းေစ

သည္။

Since there is more to be gained from international trading than from trading within one’s
own country alone, no barriers are placed to the encouragement of trade with other countries and so
associations are formed and travel undertaken.

ကုိယ့္နုိင္ငံတြင္းသာ ကူးသန္းေရာင္း၀ယ္သည့္ထက္ အျခားနုိင္ငံႏွင့္စပ္၍ ကူးသန္း ေရာင္း၀ယ္ျခင္းက

သာ၍အက်ိဳးႀကီးမားေသာေၾကာင့္ အျခားနုိင္င၀
ံ ယ္ ကုန္သည္တုိ႔ ကူးသန္းေရာင္း၀ယ္၌ အပိတ္အပင္

အတားအဆီး မရွိရေလေအာင္ မိတ္ဖြဲ႕ေပးၿပီးလွ်င္ ကူးသန္းသြားလာေစသည္။

Countries that will not discuss the legal provision of such encouragement may be attacked
and ruined. If one country alone has not sufficient strength for this, the attack may be made by two or
three western countries in alliance.

တရားသျဖင့္ကူးသန္းသြားလာရေအာင္ ေျပာဆုိ၍ မရသည့္နုိင္ငံကုိလည္းတုိက္ဖ်က္သည္။ တစ္နုိင္ငံခ်င္း

ျဖစ္၍ အားမတူလွ်င္ သုိးေဆာင္းနုိင္ငံႏွစ္ခုသုံးခုေပါင္းၿပီး တုိက္သည္။

For the most part among the peoples of the West, wars are undertaken, following the rules of
sammāpāsa, on account of hindrances put in the way of their traders.

သုိးေဆာင္းလူမ်ိဳးတုိ႔တြင္ စစ္မက္ျဖစ္ပြါးျခင္းဟူသမွ်သည္ မ်ားေသာအားျဖင့္ ကုန္ သည္တုိ႔ကုိ အားေပး

ခင္း သမၼာပါသတရားတုိ႔းပါြးေအာင္ျပဳလုပ္ရာ၌ အပိတ္အပင္ အတားအဆီးရွိေသာေၾကာင့္ စစ္ျဖစ္ရ

သည္သာ မ်ားသည္။

Wars may be begun and wars may be ended only with the agreement of the merchants and
farmers. For making war, money has to be provided by merchants and farmers.
 51

စစ္တုိက္ျခင္း၊စစ္ၿငိမ္းျခင္းကုိ ကုန္သည္လယ္လုပ္တုိ႔ ညီညြတ္မွသာ ျဖစ္နုိင္သည္။ စစ္ တုိက္ရန္ စရိတ္

ေငြကုိ ကုန္သည္လယ္လုပ္တုိ႔က စု၍ေပးသည္။

Because they thus in their actions give the greatest importance to the four rules of sa³gaha
and to their promotion, among all the nations the peoples of the West stand out for their prosperity.

As the great kingdoms of the Middle Land were in the past, so now the west is preeminent in power -
- economic, military and industrial58.

ဤကဲ့သုိ႔ သဂၤဟတရားေလးပါးကုိ အလြန္အေလးျပဳ၍ တုိးပါြးေအာင္ က်င့္ေဆာင္ၾက ေသာေၾကာင့္ ယခု

အခါ မ်ားစြာေသာ တုိင္းျပည္နုိင္ငံတုိ႔တြင္ သုိးေဆာင္းနုိင္ငံသည္ လြန္စြာစည္ပင္တုိးတက္ ျဖစ္ထြန္းၾက

သျဖင့္ ေရွးအခါမစၨ်ိမေဒသ အရပ္မ်ားမွာကဲ့သုိ႔ ေရႊ၊ေငြ၊ရဲမက္လက္နက္အင္အား ႀကီးမားလွ်က္ရွိေလသည္။

၁၂။ တရားေစာင့္သူကုိ တရားကေစာင့္၏

12. Law keeps those who keep the Law

There is no way in which they can prosper in this world who stays outside the Law and who
does not act in accordance with it.

If there is any place in the world that can be said to have been reduced to nothing, in truth it is one
that has itself set the Law at naught.

If any has prospered, it is indeed one that has kept the Law. The people of such a place will always
be trusted as people who abide by the Law.

ေလာက၌တရားကုိ မေစာင့္မက်င့္ဘဲ တရားႏွင့္ကင္း၍ ခ်မ္းသာတုိးပါြးေသာမည္သည္ မရွိ။ေလာက၌

မည္သည့္အရပ္ ဆုတ္ယုတ္ပ်က္စီးသည္ဆုိလွ်င္ ထုိအရပ္၌ဧကန္တရား ပ်က္သည္။အၾကင္အရပ္၌

တုိးပြါးျဖစ္ထြန္းလွ်င္ ထုိအရပ္၌ ဧကန္တရားရွိသည္။ ထုိအရပ္သူတုိ႔ တရားကုိေစာင့္သည္ဟူ၍လည္း

အၿမဲယုံၾကည္စိတ္ခ်ရလိမ့္မည္။

58
Ræhadhamma. Pp-168-9
 52

That is to say: - “the Law protects those who keep the law”. It is also said

That is to say: - “Those who love the Law thrive; those who hate the Law lose their well-being.” It
is also said:

That is to say: - “Anyone who destroys the Law is destroyed by the Law.” These are the Lord’s
sayings on whose truth we can rely.

ထုိ႔ေၾကာင့္ `ဓေမၼာ ဟေ၀ ရကၡတိ ဓမၼစာရီ´တရားက်င့္သူကုိ တရားက စင္စစ္ဧကန္ ေစာင့္၏ ဟူ၍ လည္း

ေကာင္း၊´ဓမၼကာေမာ ဘ၀ံ ေဟာတိ၊ဓမၼေဒႆီ ပရာဘေ၀ါ´ တရားကုိခ်စ္ခင္လုိလားသူသည္၊ စည္းစိမ္း

ခ်မ္းသာျဖစ္ထြန္း၏၊ တရားကုိမုန္းသူသည္ စည္းစိမ္းခ်မ္းသာ ပ်က္စီး၏ ဟူ၍လည္းေကာင္း၊ ´ဓေမၼာ ဟေ၀

ဟေတာ ဟႏၱိ´ တရား ကုိပ်က္စီးေစေသာသူကုိ တရားသည္ ျပန္လည္ သတ္ျဖတ္ဖ်က္ဆီးတတ္၏ ဟူ၍

လည္း ေကာင္း ေဟာေတာ္မူသည္ကုိ ေထာက္ေလ။

The law is like a medicine. The drug that will send away a belly ache does not cure a fever
and the one that cures a fever won’t fix a belly ache.

တရားဆုိသည္လည္း ေဆးကဲ့သုိ႔ျဖစ္သည္။ ရင္ဘတ္နာေဆးသည္ ရင္ဘတ္နာကုိ ေပ်ာက္ေစ၏၊အဖ်ားကုိ

မေပ်ာက္ေစနုိင္။ အဖ်ားေပ်က္ေဆးသည္ အဖ်ားကုိေပ်ာက္ ေစ၏၊ ရင္ဘတ္နာကုိ မေပ်ာက္ေစနုိင္။

In this way the rule of behaviour in this world holds well both for the present and for future
lives, but it is not one to follow for the other world.

If you follow a rule that is good for the other world, it will not help in this world. The Path, its Fruit
and Nibbāna, belong to the other world.

ဤကဲ့သုိ႔ပင္ တရားသည္လည္း ေလာကေကာင္းေၾကာင္းကုိက်င့္လွ်င္ ပစၥဳပၸန္ တမလြန္ ေလာကႏွစ္ပါး၌

ေကာင္းသည္။ေလာကုတၱရာ၌မေကာင္း။ေလာကုတၱရာေကာင္းေၾကာင္း တရားကုိက်င့္လွ်င္ ေလာက

အတြက္မေကာင္း ေလာကုတၱရာဖုိ႔ ျဖစ္၍ မဂ္၊ဖုိလ္၊နိဗၺာန္ ကုိသာရသည္။

The rules that do you good in this world and the rules that bring you to the Path, its Fruit and
to Nibbāna are in truth opposite.
 53

ေလာကေကာင္းေအာင္က်င့္ေသာအက်င့္ႏွင့္ မဂ္ဖုိလ္နိဗၺာန္ရေအာင္က်င့္ေသာအက်င့္သည္ မုခ် ဆန္႔က်င္

ဘက္ျဖစ္သည္။

If you want to be well-set for the other world, you have to fix yourself in a tranquil spirit,
take to the forest, live under a tree and practise in solitude.

It is not a practice for two together. For this reason the Lord has said “Ekāyano ayaµ bhikkhave
maggo sattānaµ visuddhiyā59” and “Eko care khaggavisāna kappo60”.

ေလာကုတၱရာ၌ေကာင္းလိုလွ်င္ဆိတ္ၿငိမ္ရာအရပ္၌လည္းေကာင္း၊ေတာသုိ႔လည္း ေကာင္း၊ သစ္တစ္ပင္

ေအာက္သုိ႔လည္းေကာင္းကပ္၍တစ္ေယာက္ ထီးတည္းက်င့္ရသည္။ ႏွစ္ေယာက္အတူမက်င့္နုိင္။

ထုိ႔ေၾကာင့္ ´ဧကာယေနာ အယံ ဘိကၡေ၀ မေဂၢါ သတၱာနံ ၀ိသုဒၶိယာ´ဟူ၍လည္းေကာင္း၊´ဧေကာ စေရ

ခဂၢ၀ိသာဏကေပၸါ´ဟူ၍ လည္း ေကာင္း ေဟာေတာ္မူသည္။

If it is a question of doing well in the world, the action to take is to form many connections
and to work in common consultation; it is not for one man alone to accomplish.

ေလာကေကာင္းေစလုိလွ်င္ အသင္းအပင္းမ်ားျပားေအာင္ စုေ၀း၍ ညွိႏႈိင္းျပဳလုပ္ၿပီးလွ်င္ ေလာကကုိစည္

ပင္ျဖစ္ထြန္းေအာင္ ျပဳလုပ္ရသည္။တစ္ဦးတစ္ေယာက္တည္း မျပဳလုပ္နုိင္။

For this reason a belief that is false from the otherworldly point of view can be profitable, if
it works in this world.

ထုိ႔ေၾကာင့္ ေလာကုတၱရာေကာင္းဖုိ႔တရားမရွိေသာ မိစၧာအရပ္၌ေသာ္လည္း ေလာက ေကာင္းဖုိ႔တရား

ရွိလွ်င္ ေလာကစည္ပင္ျဖစ္ထြန္းတုိးပြါးသည္။

Though there may be a rule which is good for the other world, if this world’s rules are not
followed, you will not win what called well in this world -- wealth in gold and silver, or military
power.

59
S. II. 231
60
Sn. 284
 54

ေလာကုတၱရာဖုိ႔ေကာင္းရန္ တရားရွိေသာ္လည္းေလာကဖုိ႔ေကာင္းရန္တရားကုိမျပဳလွ်င္ ဥစၥာ၊ေရႊ၊ေငြ၊

ရဲမက္လက္နက္ကုိင္တုိ႔ႏွင့္ ျပည့္စုံေသာ ေလာက၌ေကာင္းျခင္းမည္သည္ မျဖစ္နုိင္။

For this reason hermit and monk, who work under the rule which holds good for the other
world, cannot be masters of gold and silver, or of weaponry.

ထုိ႔ေၾကာင့္ ေလာကုတၱရာတရားကုိ ေကာင္းေအာင္ျပဳလုပ္ေသာ ရေသ့ရဟန္းတုိ႔မွာ ဥစၥာ၊ေ၇ႊ၊ေငြ၊လူသူ၊

လက္နက္မရွိုနုိင္။

Our rule of avirodhana and sa³gaha, on the other hand, are rules for doing well in this world
and, if we follow them, we can be confident that they will hold good in this world, whether, in an
absolute sense, they are false or true.

ဤအ၀ိေရာဓနတရား၊သဂၤဟတရားတုိ႔သည္လည္း ေလာကေကာင္းေၾကာင္းတရား ျဖစ္၍ ဤတရားကုိ

ျပဳလုပ္လွ်င္ မိစၧာအရပ္မွာပင္ျဖစ္ေစ၊သမၼာအရပ္မွာပင္ျဖစ္ေစ ဧကန္ ေလာကေကာင္းမည္ကုိလည္း

ယုံၾကည္စိတ္ခ်ရမည္။

၁၃။ သဂၤဟတရားေလးပါးကုိ က်င့္နည္း

13. Pursuit of the Four Rules of sa³gaha

The Four Rules of sa³gaha were pronounced by the Lord, not only for the benefit of princes,
but for all men in general; they are recorded in the Si³gāla Sutta of the Pāthikavagga of the
Dīghanikāya61 as well as in the A³guttara Nikæya62, as follows:--

မင္းသာမက လူခပ္သိမ္းတုိ႔က်င့္ေဆာင္အပ္ေသာ သဂၤဟတရားေလးပါးကုိ ဒီဃ နိကာယ္၊ ပါေထယ်၀ဂ္၊

သိဂၤါလသုတ္ပါဠိေတာ္၌လည္းေကာင္း၊အဂၤုတၱဳိရ္ပါဠိေတာ္၌ လည္းေကာင္းေဟာေတာ္မူသည္။ ေဟာေတာ္

မူပုံကား -

61
D. III. 136
62
A³. I. 341
 55

That is to say: - “In this world, out of the obligations of behaviour that lie upon men, that of
charitable giving, that of speaking in friendly fashion, that of working toward a common economic
interest, and that of giving others an equal regard with oneself, these are to be thought of as the four
rules of civility which peoples of all sorts must follow according to their ability since they are like
the linchpins of chariot wheels.

ဤေလာက၌လူ႔က်င္၀
့ တ္တရားတုိ႔တြင္(၁) ေပးကမ္းစြန႔္ႀကဲျခင္း၊ (၂)ခ်စ္ဖြယ္စကား ကုိဆုိျခင္း၊ (၃) အက်ိဳး

စီးပြါးျဖစ္ေအာင္ ျပဳက်င့္ျခင္း၊ (၄) ကုိယ္ႏွင့္ထပ္တူျပဳျခင္း ဟူေသာ ဤသဂၤဟတရားေလးပါးတုိ႔သည္

ထုိက္သည္အားေလွ်ာ္စြာ ထုိထုိပုဂၢဳိလ္တုိ႔၌ သြားေနေသာရထား၏ နပန္းေစာင့္ကန္႔လန္႔ကဲ့သုိ႔ ျပဳသင့္သည္။

In any place whatever, if these four rules of sa³gaha do not exist, mothers will not receive
the love and respect of their children; fathers will not receive the love and respect of their children.

ဤသဂၤဟတရားေလးပါး မရွိရာအရပ္ေဒသ၌ အမိအဖတုိ႔သည္ သားဆီမွ သား၏ ခ်စ္ျခင္း၊ ပူေဇာ္ ကန္

ေတာ့ျခင္းကုိ မရနုိင္ရာ။

Since in places where the four rules of sa³gaha are absent parents doing not receive love and
respect from their children, it is for wise men to practise and teach these four rules, so that they
become known.

By practising the four rules, such men of wisdom attain to a great accomplishment and receive praise
from all men.

သဂၤဟတရားေလးပါးမရွိေသာ မိဘတုိ႔သည္ သားသမီးတုိ႔ကေသာ္လည္း ခ်စ္ခင္စုံမက္ ပူေဇာ္ ကန္ေတာ့

ျခင္းကုိမရနုိင္ေသာေၾကာင့္ ပညာရွိတုိ႔သည္ ဤတရားေလးပါးကုိ တတ္ ေအာင္ၾကည့္ရႈသင္ၾကား က်င့္

ေဆာင္ၾကသည့္အတြက္ ႀကီးမားျမင့္ျမတ္ေသာ အျဖစ္သုိ႔ ေရာက္ကာလူအေပါင္း၏ခ်ီးမြမ္းျခင္းကုိ ခံယူ

ၾကကုန္၏။

On either end of the axle of a vehicle a wheel is set with its hub and in the part of the axle
that projects beyond the hub a hole is bored and, to prevent the wheel from coming off, a linchpin is
set in this hole.
 56

In the Pāli, this linchpin is called ānī but it is known as the keeper. Without the keeper, the vehicle
cannot move.

If it tries, the wheel will come loose and fall off. This keeper set to keep the wheel from falling off is
the linchpin.

ရထား၀င္ရုိး ၀ဲယာ၌ ပုံးေတာင္းနွင့္တကြေသာဘီးကုိထပ္၍ပုံးေတာင္းျပင္သုိ႔ထြက္ေသာ ၀င္ရုိးစြန္း၀ယ္

အေပါက္ေဖာက္၍ ရထားဘီးအျပင္သုိ႔မထြက္နုိင္ေအာင္ တုိးရႈိထားေသာ ကန္႔လန္႔သည္ ´အာဏိ´မည္၏။

နပန္းေစာင့္ေခၚသည္။

ဤနပန္းေစာင့္မရွိလွ်င္ ရထားသည္မသြားးနုိင္၊ရထားသြားခဲ့ေသာ္ ဘီးကၽြတ္ ထြက္မည္။ နပန္းေစာင့္သည္

ဘီး ကၽြတ္မထြက္နုိ္င္ေအာင္ တပ္ထားေသာကန္႔လန္႔ျဖစ္သည္။

The four rules of sa³gaha are the keepers of the vehicle that is the world. If there is no
keeper, the vehicle cannot travel -- it will be shattered. In the same way, without the four rules of
sa³gaha the world falls apart.

သဂၤဟတရားေလးပါးတုိ႔သည္လည္း ေလာကဟူေသာရထား၏ နပန္းေစာင့္သဖြယ္ ျဖစ္သည္။ နပန္းေစာင့္

မရွိလွ်င္ ရထားမသြားနုိင္ ပ်က္စီးသကဲ့သုိ႔ ဤသဂၤဟတရား ေလးပါးမရွိလွ်င္ ေလာကပ်က္စီးသည္။

Since the Lord has told us that the various peoples of the world must follow the four rules
according to their ability, we must consider four types of people.

ထုိထုိသုိ႔ေသာသူတုိ႔၌ ဤတရားေလးပါးတုိ႔ကုိ ထုိက္သင့္သလုိက်င့္ရမည္ဟု ေဟာ ေတာ္မူေသာေၾကာင့္

ေလာက၌ လူ ေလးမ်ိဳးေလးစားရွိသည္ဟု မွတ္ရမည္။

1. Some people are engaged by the distribution of wealth and goods. They have no interest
beyond this.

2. Some people are engaged by friendly speech. They have no interest beyond this.

3. Some people are engaged with guarding and watching over the well-being of others. They
have no interest beyond this.
 57

4. Some people are engaged with treating all as on a level with them. They have no interest
beyond this.

(၁) အခ်ိဳ႕သူသည္ ဥစၥာပစၥည္းေပးကမ္းမွ ႀကိဳက္သည္၊အျခားအေၾကာင္းကုိ အလုိမရွိ။

(၂) အခ်ိဳ႕သူသည္ ခ်ီးမြမ္းဖြယ္ဆိုမွ ႀကိဳက္သည္၊အျခားအေၾကာင္းကုိ အလုိမရွိ။

(၃) အခ်ိဳ႕သူသည္ အက်ိဳးစီးပြါးျဖစ္ေအာင္ ေစာင္မၾကည့္ရႈမွၾကိဳက္သည္၊ အျခား အေၾကာင္းကုိ အလုိမရွိ။

(၄) အခ်ိဳ႕သူသည္ ကုိယ္ႏွင့္အတူျပဳမွ ၾကိဳက္သည္၊အျခားအေၾကာင္းကုိ အလုိမရွိ။

The Lord pronounced his four rules of sa³gaha to correspond with these four types of people
in the world.

ဤကဲ့သုိ႔ေလာက၌ လူေလးမ်ိဳးရွိသည္ႏွင့္ေလွ်ာ္စြာ သဂၤဟတရားေလးပါးကုိေဟာေတာ္ မူသည္။

For the most part, it is members of the class of servants and poor people who are motivated
only by gain.

မ်ားေသာအားျဖင့္ ေက်းကၽြန္သင္းပင္းလူဆင္းရဲတုိ႔သည္ဥစၥာပစၥည္းေပးကမ္းျခင္းကုိသာ ႀကိဳက္သည္။

Rich merchants, who are satiated with wealth, will be motivated rather by hearing pleasant
and persuasive speech.

ဥစၥာပစၥည္းႏွင့္ျပည့္စုံျပီးေသာ ကုန္သည္ႀကီး သူေဌးႀကီးတုိ႔သည္ ဥစၥာပစၥည္း ေပးကမ္းျခင္းထက္ ခ်ိဳသာ

နာေပ်ာ္ခ်စ္ဖြယ္ေသာစကားျဖင့္ ေျပာဆုိေမးျမန္းျခင္းကုိ ႀကိဳက္သည္။

Men who are rich enough to stay at Court have cash in hand and have plenty of nice things
said to them-- their motivation lies in grants of forts and towns and territories, in titles and
promotions to special offices.

By such considerations they are influenced and they will work to gain these benefits since it is self-
regard that leads them.
 58

ျပည့္စုံႁကြယ၀
္ ၿပီးေသာ မင္းခစားေယာက်ၤားတုိ႔သည္ လက္ကုိင္ေပးပစၥည္းဥစၥာ၊ခ်ိဳသာနာေပ်ာ္ ေျပာဆုိျခင္း

ထက္ ၿမိဳ႕ျပျပည္ရြာ၊ဘြဲ႕အမည္အရည္၊ရာထူးဌာနႏၱရ ခ်ီးေျမွာက္ျခင္း အစရွိေသာ အက်ိဳးစီးပြါးျဖစ္ထြန္း

ေအာင္ က်င့္ျခင္းအတၳစရိယကုိ ႀကိဳက္သည္။

Certain important merchants and bankers also may in the course of their business be
influenced by self-regard to take care of the interests of others.

အခ်ိဳ႕သူေဌးႀကီး၊ကုန္သည္ႀကီးတုိ႔သည္ ကူးသန္းေရာင္း၀ယ္ျခင္း၌ အက်ိဳးစီးပြါးျဖစ္ထြန္းေအာင္ ေစာင္မ

ၾကည့္ရႈျခင္းဟူေသာ အတၳစရိယကုိ ႀကိဳက္သည္။

If one notes the arrival of another who is on equal terms with himself, in position, in riches
and property, in power and in reputation, he will place him on a level with himself, he will dine with
him and walk with him -- he will be influenced to give all such marks of equality with himself to
show his equanimity.

ကုိယ္ႏွင့္ရာထူးဌာနႏၱရ၊ဥစၥာအင္ခြင္၊အစြမ္းသတၱိဂုဏ္ရည္တူေသာ သူတုိ႔သည္မူကား လာေရာကေတြ႔ႀကဳံ

လွ်င္ ကုိယ့္ေနရာႏွင့္ ေနရာတူေပးျခင္း၊ အတူစားျခင္း၊အတူသြားျခင္း အစရွိေသာကုိယ္ႏွင့္အတူျပဳျခင္း

သမာနတၱကုိႀကိဳက္သည္။

People in the world are thus influenced by different inclinations and the four different rules
of sa³gaha are needed. If they are followed, that society will grow great and will gain a reputation in
the world.

ဤသုိ႔ေလာက၌ လူတုိ႔ႀကိဳက္ႏွစ္သက္ရာအလုိက္ သဂၤဟတရားေလးပါးတုိ႔ကုိ က်င့္ ေဆာင္လွ်င္ ႀကီးမား

ျမင့္ျမတ္ျခင္းသုိ႔ေရာက္၍ ေလာက၏ခ်ီးမြမ္းျခင္းကုိ ခံရကုန္၏။

In a family with children too, it is right that the parents should enforce the rules of sa³gaha
according to the children’s age and inclinations. The children too should follow them in regard to
their parents.

သားသမီးပင္ျဖစ္ေသာ္လည္း မိဘတုိ႔သည္ အလုိေလွ်ာက္ အရြယ္အလုိက္ ဤသဂၤဟ တရားေလးပါးတုိ႔ကုိ

ျပဳက်င့္အပ္ကုန္သည္။သားသမီးတုိ႔လည္း မိဘတုိ႔ အေပၚ၌ ျပဳက်င့္ အပ္ကုန္၏။

 59

In other relationships too -- friends and relations, master and servant, teacher and pupil -- the
four rules of sa³gaha are to be mutually observed.

အေဆြခင္ပြန္းခ်င္း၊အရွင္ႏွင့္ကၽြန္၊ဆရာႏွင့္တပည့္တုိ႔သည္ ထုိက္သင့္သလုိ ဤသဂၤဟ တရားေလးပါးျဖင့္

တစ္ဦးကုိတစ္ဦး ခ်ီးေျမွာက္သိမ္းပုိက္အပ္ကုန္၏။

As for the children, while they are small they have to be given their provisions and to be fed;
as they grow older they have to be given clothes and beads and earrings and other such things for
decoration.

သားသမီးတုိ႔၌လည္း ငယ္ရြယ္စဥ္ကာလ အစားအေသာက္တုိ႔ျဖင့္ ေပးကမ္း ေကၽြးေမြးရ သည္။ အေတာ္

ႀကီးလွ်င္ အ၀တ္ပုတီး၊နားေဋာင္းအစရွိသည္တုိ႔ျဖင့္ ေပးကမ္းခ်ီး ေျမွာက္ ရသည္။

When they are of age, mates have to be found for them and when they set up their own
separate households, it has to be contrived that these sons and daughters are comfortable and happy.

Sons and daughters, from infancy to full age, have to be given gifts and to be watched over. If they
are not, their parents will get no love and respect from them.

အရြယ္ေရာက္ျပန္လွ်င္ သင့္တင့္ေသာမယား၊လင္တုိ႔ကုိ ရွာ၍ေပးစားရ သည္။ အိမ္ ေထာင္ခြဲျပန္လွ်င္

လည္း ထုိသားသမီးတုိ႔ အစဥ္ခ်မ္းသာရစ္ေအာင္ စီးပြါးျဖစ္ရစ္ေအာင္ မစၾကည့္ရႈရသည္။

သားသမီးခ်င္းပင္ျဖစ္ေသာ္လည္း ႀကီးစဥ္ငယ္လုိက္ ေပးကမ္းၾကည့္ရႈ မစရသည္။ ဤကဲ့သုိ႔ မျပဳလွ်င္

မိဘကုိေသာ္လည္း သားသမီးတုိ႔သည္ မစုံမမက္နုိင္၊ မရုိ ေသနုိင္ ျဖစ္ေလသည္။

 60

၁၄။ လူကုန္ခန္းေၾကာင္း တရားသုံးပါး

14. Three courses that end societies

If you want to provide food, drink, goods, buildings and housing widely over most of the
country, you devote yourself to ensuring a growing and richer population.

You must consider immigrants, and, since they will work, the most Excellent Lord has laid down
three rules to be applied to minority groups in a country and to depopulation in the country, which
must be carefully considered.

တုိင္းျပည္နိုင္ငံ၌အစားအေသာက္အသုံးအေဆာင္ တုိက္အိမ္ၿမိဳ႕ျပတုိ႔ကုိ အမ်ားအျပား အႀကီးအက်ယ္ျဖစ္

ေစလုိလွ်င္ လူကုိမ်ားျပားေအာင္၊လူတုိးပြါးစည္ပင္ေအာင္ကုိသာ ႏွလုံးထား၍ နုိင္ငံအတြင္း လူအမ်ား

အျပား၀င္ေန လာေရာက္ရန္အေၾကာင္းကုိ အလြန္ သတိထားၿပီးလွ်င္ လုပ္ေဆာင္ၾကရ လိမ့္မည္ ျဖစ္ေသာ

ေၾကာင့္ ျမတ္စြာဘုရား ေဟာၾကား ေတာ္မူအပ္ေသာ လူ႔ျပည္၌လူနည္းေၾကာင္း လူကုန္ခန္းေၾကာင္း တရား

သုံးပါးကုိေကာင္း စြာသိေအာင္ျပဳ၍ သတိထားအပ္သည္။

These three rules occur in the Paloka Sutta of the Tikanipat of the A³guttara Nikæya63.

လူ႔ျပည္၌လူကုန္ခန္းေၾကာင္း လူနည္းေၾကာင္းတရားသုံးပါးကုိ အဂၤုတၱဳိရ္ပါဠိေတာ္၊ တိက နိပါတ္၊ ပေလာက

သုတ္၌-

That is to say: -- I, Ænanda, heard and noted down the following that was said. At this time
the most Excellent Lord was staying in the Jetavana Monastery in the Sravasti country on the estate
of Anæthapi¼ðika, the rich merchant.

While he was staying there, a Brahman merchant, whose name and origin are not recorded, arrived at
the monastery.

He came to where the Lord was, made a respectful salutation and took a seat. After he had seated
himself, the Brahman merchant addressed the Lord.

63
A³. I. 161
 61

ဤသုိ႔ဆုိအပ္လတ့ံသည့္အတုိင္း တပည့္ေတာ္အာနႏၵာ နားခံမွတ္သား ဘူးပါ၏။ အခါ တစ္ပါး၀ယ္ ျမတ္စြာ

ဘုရားသည္ သာ၀တၳိျပည္၊အနာထပိဏ္သူေဌး၏အရာမ္ျဖစ္ေသာ ေဇတ၀န္ေက်ာင္းေတာ္၌ သီတင္း သုံး

ေနထုိင္ေတာ္မူစဥ္ အမ်ိဳးအမည္အားျဖင့္ မထင္ ရွားေသာ ျဗဟၼဏသူေဌး တစ္ ေယာက္သည္ ျမတ္စြာ

ဘုရားရွိရာ ေဇတ၀န္ေက်ာင္းသုိ႔ ခ်ဥ္းကပ္၊ျမတ္စြာဘုရားကုိ ရွိခုိးကာ သင့္တင့္ေသာ တစ္ေနရာတြင္ထုိင္

လွ်က္ ျမတ္စြာ ဘုရားကုိ ဤဆုိလတံ့ေသာ စကားကုိေလွ်ာက္ထားေလ၏

"Sir Gotama, the aged and venerable of the past, Brahmans who were teachers of our
teachers, understood that the world and the Avøci hell were packed full with mankind.

The villages, towns and kingdoms were only so far from each other as a chicken can fly. This is what
we have heard tell.

အရွင္ေဂါတမ! ေရွး၌ျဖစ္ကုန္ေသာအသက္အရြယ္အားျဖင့္လည္းႀကီး၊ အမ်ိဳးဇာတ္အားျဖင့္လည္း ျမင့္ျမတ္၊

ဆရာ့ဆရာလည္းျဖစ္ကုန္ေသာ ျဗဟၼဏတုိ႔၏ လက္ထက္အခါ၀ယ္ ဤေလာကသည္ အ၀ီစိငရဲ ကဲ့သုိ႔

လူတုိ႔ျဖင့္ျပည့္ႏွက္ေနခဲ့၏၊ ရြာ၊နိဂုံး၊မင္း ေနျပည္ ေတာ္တုိ႔သည္ တစ္ရြာမွ တစ္ရြာ၊တစ္ၿမိဳ႕မွတစ္ၿမိဳ႕သုိ႔

ၾကက္ပ်ံတစ္ကခန္႔မွ်သာ ကြာေ၀း ကုန္၏၊ဤသုိ႔ေျပာဆုိေသာစကားသံကုိ ၾကားဘူးပါ၏။

Now, for whatever reason, mankind is diminished and this is plain. Our villages are no
villages, our towns, no towns, our cities, no cities -- even our hamlets are no hamlets. How is this
and what is the remedy?"

အရွင္ေဂါတမ!ယခုအခါ၀ယ္ လူဦးေရနည္းပါးကုန္ခန္းျခင္းသည္ သိသာထင္ရွား၏၊ ယခင္က ရြာ၊နိဂုံး၊ၿမိဳ႕ျပ၊

ဇနပုဒ္တုိ႔သည္လည္း ယခုအခါ ရြာ၊နိဂုံး၊ၿမိဳ႕ျပ၊ ဇနပုဒ္ မဟုတ္ ၾကေတာ့ကုန္၊ဤသုိ႔ျဖစ္ရျခင္း၏ အေၾကာင္း၊

အေထာက္အပံ့သည္ အဘယ္နည္း? ဟု ေမးျမန္းေလွ်ာက္ထားေလ၏။

.“Brahman," replied the Lord, "In our day, people wrongly take their parents’ sisters to be
their wives and into other relationships: they take riches and property that it is not right to take and
these wrong actions weigh them down. They do not perform the duties that they should. They
devote themselves to a false Law.
 62

Weighed down by these wrong desires for incestuous relationships, for improper gains, people who
are devoted to a wrong Law take sharp weapons into their hands and deprive each other of life.
Because they attack each other in this way, many men die.

Brahman! Because of the state of society in our time, it is clear that the human race is withering
away and is being brought low.

Villages have become no villages; towns, no towns and cities, no cities. Even hamlets have become
no hamlets. The cause, as I have said, is from their killing each other.

အုိျဗဟၼဏ!ယခုအခါ၀ယ္ လူတုိ႔သည္ အတပ္မက္ေကာင္းေသာ မိေထြး၊မႀကီး၊အရီး၊ သူ႔ မယား စသည္

တုိ႔ကုိ တပ္မက္ကုန္၏။ မရမယူထုိက္ေသာ ပစၥည္း ဥစၥာကုိ ရလုိျခင္း ၀ိသမေလာဘျဖင့္ ဖိစီးႏွိပ္စက္

အပ္ကုန္၏၊ လူတုိ႔က်င္၀
့ တ္ကုိ မက်င့္၊ မွားေသာတရား ႏွင့္ျပည့္ကုန္၏။

ထုိလူတုိ႔သည္ ထက္စြာေသာ ဓါးစေသာလက္နက္မ်ားကုိ ဆြဲကုိင္ကာ အခ်င္းခ်င္း သတ္ ၾကေသာေၾကာင့္

လူေပါင္းမ်ားစြာ ေသေၾကပ်က္စီးၾကကုန္၏။ ထုိ႔ေၾကာင့္ လူဦးေရ နည္း ပါးကုန္ခန္းျခင္းသည္ သိသာ

ထင္ရွား၏၊ ယခင္က ရြာ၊နိဂုံး၊ ၿမိဳ႕ျပ၊ဇနပုဒ္ တုိ႔သည္လည္း ယခုအခါ ရြာ၊နိဂုံး၊ၿမိဳ႕ျပ၊ ဇနပုဒ္ မဟုတ္

ၾကေတာ့ကုန္၊

."Brahman, to say it again -- people of our time have wrongful incestuous lusts for close
relatives and for others’ wives - they have desires for wrongful gains of riches and property which
weigh them down - they do not carry out the duties which laymen should and they are held to a false
Law.

In the lands of such people the rain does not fall in a good and regular fashion and because the rain
does not fall as it should, rice becomes scarce, rice, wheat and bean plants do not grow properly and,
because of insect pests, they become wormy.

There is no crop and the people are reduced to bare bones (salækæ)64. From this many people die.

"Brahman, in our day, because of all these facts, it is plain that humanity is withering away and is
much reduced.

64
A blade of grass: ribs of a parasol; a surgical instrument; tickets consisting of slips of wood; a lot.
 63

Its villages are no villages; its towns, no towns, its cities, no cities. Even its hamlets are no hamlets.
It is from all this comes the drought, with the shortage of irrigation water and of food and drink.

အုိျဗဟၼဏ! ေနာက္ထပ္တစ္မ်ိဳးကား လူတုိ႔သည္ အတပ္မက္ေကာင္းေသာ မိေထြး၊ မႀကီး၊အရီး၊ သူ႔ မယား

စသည္တုိ႔ကုိ တပ္မက္ကုန္၏။ မရမယူထုိက္ေသာ ပစၥည္း ဥစၥာ ကုိ ရလုိျခင္း ၀ိသမေလာဘျဖင့္ ဖိစီး ႏွိပ္

စက္အပ္ကုန္၏၊ လူတုိ႔က်င္၀
့ တ္ကုိ မက်င့္၊ မွား ေသာတရား ႏွင့္ျပည့္ကုန္၏။ ထုိလူတုိ႔ေနရာအရပ္ေဒသ၌

မိုးေကာင္း ေကာင္းမရြာ၊ မိုး ေရမရရွိသျဖင့္ ဆန္ေရစပါးရွားပါး၏၊ စပါး၊ေျပာင္း၊ ေကာက္ပဲသီးႏွံမေကာင္း၊

ပုိးက် ေသာ ေၾကာင့္ ဖလံျဖဴနာလုိက္၏၊ သီးႏွံမရ အသီးတံ၊အရုိးတံခ်ည္းသာရ၏၊ ထုိသုိ႔ ဒုဗၻိကၡႏၱရ ကပ္

ေဘးဆုိက္ေရာက္ေသာေၾကာင့္ လူေပါင္းမ်ားစြာေသေၾကပ်က္စီးရသည္။ ထုိ႔ေၾကာင့္ လူဦးေရနည္းပါး

ကုန္ခန္းျခင္းသည္ သိသာထင္ရွား၏၊ ယခင္က ရြာ၊နိဂုံး၊ ၿမိဳ႕ျပ၊ဇနပုဒ္ တုိ႔သည္လည္း ယခုအခါ ရြာ၊နိဂုံး၊

ၿမိဳ႕ျပ၊ ဇနပုဒ္ မဟုတ္ၾကေတာ့ကုန္၊

"Brahman, to say it again - people of our time has wrongful incestuous lusts for close
relatives and for others’ wives - they have desires for wrongful gains of riches and property which
weigh them down - they do not carry out the duties which laymen should and they are held to a false
Law.

In the lands of such people the Spirit Lords set free the rough demons, who in their freedom slay
many men. Brahman, in this way it is clear that humanity is reaching its end and is withering.

Its villages are no villages; its towns, no towns, its cities, no cities. Even its hamlets are no hamlets.
This is the cause for which the demons are loosed."

အုိျဗဟၼဏ! ေနာက္ထပ္တစ္မ်ိဳးကား လူတုိ႔သည္ အတပ္မက္ေကာင္းေသာ မိေထြး၊ မႀကီး၊အရီး၊ သူ႔ မယား

စသည္တုိ႔ကုိ တပ္မက္ကုန္၏။ မရမယူထုိက္ေသာ ပစၥည္း ဥစၥာ ကုိ ရလုိျခင္း ၀ိသမေလာဘျဖင့္ ဖိစီးႏွိပ္

စက္အပ္ကုန္၏၊ လူတုိ႔က်င္၀
့ တ္ကုိ မက်င့္၊ မွား ေသာတရား ႏွင့္ျပည့္ကုန္၏။

ထုိလူတုိ႔ေနရာအရပ္ေဒသသုိ႔ နတ္မင္းတုိ႔သည္ ၾကမ္း ၾကဳတ္ေသာ ဘီလူးတုိ႔ကုိ ေစ လႊတ္ၾကကုန္၏၊

ထုိသုိ႔ဘီလူးၾကမ္းတုိ႔ကုိ ေစလႊတ္ရကား လူေပါင္းမ်ားစြာ ေသေၾကပ်က္စီးရသည္။ ထုိ႔ေၾကာင့္

 64

လူဦးေရနည္းပါးကုန္ခန္းျခင္းသည္ သိသာထင္ရွား၏၊ ယခင္က ရြာ၊နိဂုံး၊ ၿမိဳ႕ျပ၊ဇနပုဒ္ တုိ႔သည္လည္း

ယခုအခါ ရြာ၊နိဂုံး၊ ၿမိဳ႕ျပ၊ ဇနပုဒ္ မဟုတ္ ၾကေတာ့ကုန္၊

The basic meaning of this Pali text is: -

1. Incestuous lusts for women of one's close kindred and desire for twenty other types of
women and such transgressions are called adhammaræga -- wrongful desires.

ဤသုိ႔ေဟာေတာ္မူေသာပါဠိေတာ္၏ အဓိပၸါယ္ေသာ္ကား -

(၁) မိေထြး၊မိႀကီး၊အရီး၊သူ႔မယားစေသာ မတပ္မက္အပ္ေသာ မိန္းမတုိ႔၌တပ္ျခင္း၊ အျခားသူတုိ႔၏မယား

မာတုရကၡိတစေသာ ႏွစ္ဆယ္ကုန္ေသာမိန္းမတုိ႔၌ သြားလာ လြန္က်ဴးျခင္းဟူေသာ ´အဓမၼရာဂ´။

2. Dishonest gains taken by cunning tricks that are beyond one’s due or taken by oppressive
means are called visamalobha (unfair profit).

(၂) မိမိ ရယူသင့္၊ရယူထုိက္သည္သာမက မယူသင့္၊မရသင့္သည္ကုိ ေကာက္က်စ္ စဥ္းလဲ၍ ေသာ္လည္း

ေကာင္း၊ႏွိပ္စက္လႊမ္းမုိး၍ေသာ္လည္းေကာင္း ရေအာင္ယူလုိျခင္း ´၀ိသမေလာဘ´။

3. The master's duty, the servant's duty, the teacher's duty, the pupil's duty, the husband's
duty, the wife's duty, all such duties are set out in the Si³gæla Sutta65 and they are to be
followed. The fault that lies in not following them is called micchadhamma (wrong course of
life).

(၃) သခင္၀တ္၊ကၽြတ၀
္ တ္၊ဆရာ၀တ္၊တပည့္၀တ္၊လင္၀တ္၊မယား၀တ္အစရွိကုန္ေသာ သိဂၤါလသုတ္

စသည္တုိ႔၌ ေဟာေတာ္မူအပ္ကုန္ေသာလူတုိ႔က်င့္အပ္၊က်င့္ေကာင္းေသာ က်င္၀

့ တ္သိကၡာပုဒ္တုိ႔ကုိ

မက်င့္ျခင္း၊မွားေသာ ´မိစၧာဓမၼ´။

Since these three wrongful principles abound in the world, men oppress each other; they
attack each other, ruin and loot each other. One country wars upon another, invades and annexes, its
soldiers cut and kill.

65
D. III. Pp-134-5-6
 65

ဤတရားသုံးပါး ေလာက၌ျဖစ္ပြါးသည္ရွိေသာ္ လူတုိ႔သည္ တစ္ဦးတစ္ဦး ႏွိပ္စက္ ဖ်က္ဆီး၊ တုိက္ခုိက္

လုယူ၊ တစ္နုိင္ငံကတစ္နုိင္ငံကုိ တုိက္ခုိက္သိမ္းယူ စစ္မက္ျဖစ္၍ ထုိးခုတ္သတ္ျဖတ္ေသာေၾကာင့္

လူကုန္ခန္းျခင္း။

Because of this, men are diminished and in lands where these three wrong principles prevail,
the rain does not fall duly, rice becomes scarce and there are deaths from famine. People immigrate
to lands where there are food and drink.

Since the rain is not regular, diseases spring up among the cattle, which have to live upon fodder that
has no strength; they have to be treated with remedies that have no strength and the diseases do not
disappear. People die out and populations become thin.

ဤတရားသုံးပါး ပြါးမ်ားေသာအရပ္ေဒသ၌ မုိးေကာင္းစြာမရြာသျဖင့္ ဆန္ရွား၍ ငတ္မြတ္ ေသေၾကပ်က္စီး၊

အစားအေသာက္ရွိရာအရပ္သုိ႔ ေျပာင္းေရႊ႕ေသာေၾကာင့္လည္း ေကာင္း၊မုိး မေျဖာင့္မမွန္ရကား ဩဇာမရွိ

ေသာအသီးအရြက္ကုိ စားရကုန္ေသာ သတၱ၀ါ တုိ႔၌ အနာေရာဂါျဖစ္လာလွ်င္ ဩဇာမရွိေသာေဆးကုိ

ေပးရေသာေၾကာင့္ အနာေရာဂါ မ ေပ်ာက္၊လူတုိ႔ေသေၾကပ်က္စီးေသာေၾကာင့္ လူရွားပါးျခင္း။

The lords of the spirit world get ready to loose upon the world the demons that seize and eat
men, but may only send them out upon lands where these wrong principles prevail.

It is their custom not to send them into lands where the Law is kept, but since these fierce demons
are sent out into the lands where these three vile principles are followed, the people there die and
disappear.

နတ္မင္းႀကီးတုိ႔သည္ လူတုိ႔ကုိဖမ္းစားတတ္ေသာ ဘီးလူးတုိ႔ကုိ လႊတ္လုိသည္ရွိေသာ္ ဤယုတ္မာေသာ

တရားသုံးပါး ပြါးမ်ားေသာအရပ္၌သာ လႊတ္ရ၏။ တရားေစာင့္ေသာ အရပ္၌မလႊတ္ရထုံးစံရွိသည့္အတုိင္း

ဤယုတ္မာေသာတရားသုံးပါး ပြါးမ်ားေသာ အရပ္ ၌သာ ဘီလူးၾကမ္းတုိ႔ကုိ လႊတ္ေသာေၾကာင့္ လူတုိ႔

ေသေၾကပ်က္စီးကုန္ခန္းျခင္း၊

Thus, because of these three vile principles the three types of extermination come upon the
people: their towns fall into ruin and revert to forest.
 66

ဤယုတ္မာေသာတရားသုံးပါးေၾကာင့္ လူကုန္ခန္းျခင္းသုံးပါးျဖစ္၍ ၿမိဳ႕ရြာမ်ားပ်က္စီးၿပီး ေတာျဖစ္ၾက

ကုန္၏။

၁၅။ေလာကပါလတရား
၁၅။ေလာကပါလတရား

15. The principles that sustain the world (lokapāla dhamma)

Among the three principles that destroy societies in this world, two, as we have said, are
easy to recognise, namely improper gain and unlawful lusts.

The fact that such destruction is also caused by the failure of a people to follow the rules of
behaviour in the "Layman's Vinaya66", as the Gihivinaya scripture is called, is not to be found
pronounced in the books that spread false doctrine.

It may therefore be difficult to accept and it will be necessary to expand some extracts, but these
rules must be remembered and followed.

ဤေလာက၌ လူကုန္ခန္းေၾကာင္းသုံးပါးတုိ႔တြင္ ´၀ိသမေလာဘ´ႏွင့္ ´အဓမၼရာဂ´ တရားႏွစ္ပါးမွာ ယခု

ဆုိခဲ့သည့္အတုိင္းသိလြယ္၏။ လူတုိ႔က်င့္ေဆာင္အပ္ေသာ ´ဂိဟိ၀ိနယ´ဟူေသာ လူတုိ႔၀ိနည္းအတုိင္း

မက်င့္မေဆာင္လွ်င္ လူကုန္ခန္းတတ္ သည္ဟု ေဟာေတာ္မူေသာ ´မိစၧာဓမၼ´တရားသည္ စာေပက်မ္းဂန္

တုိ႔၌ ရွိသည္ကုိ မေတြ႔ဘူးလွ်င္ အသိခက္ခဲသည္ျဖစ္၍ စာေပက်မ္းဂန္တုိ႔မွ ထုတ္ႏႈတ္ကာ အက်ယ္ျပဆုိ

အံ့ေသာ္ ဤဆုိလတၱံ႕ေသာတရားတုိ႔ကုိ မွတ္သား၍ က်င့္ေဆာင္အပ္၏။

The Dukanipāta of A³guttara Nikæya67 scripture deals with the two guardian principles that
save the world from destruction:

66
Kh. 113 = There are two discipline names, laymen and homelessness. Ten bad ways of actions are called
laymen discipline, homelessness discipline means, come to seven groups of offences and four purity of
livelihood.
67
A³. I. 33
 67

ေလာကမပ်က္မစီးရေအာင္ ေစာင့္ေရွာက္တတ္ေသာ ေလာကပါလတရားႏွစ္ပါး ရွိသည္ကုိ အဂၤုတၱဳိရ္

ပါဠိေတာ္၊ ဒုကနိပါတ္၊စရိယသုတ္၌-

Monks! There are two pure principles that I shall now tell you which protect the world. If
you ask what they are, they are hirī (shame) and ottappa (fear).

ရဟန္းတုိ႔!ျဖဴစင္ေသာ ဤတရားႏွစ္ပါးသည္ ေလာကကုိေစာင့္ေရွာက္ကုန္၏။ ႏွစ္ပါး ဟူ သည္ ရွက္ျခင္း

´ဟိရီ´ႏွင့္ ေၾကာက္ျခင္း´ဩတၱပၸ´တုိ႔ပင္တည္း။

Monks! In truth if it were not for the protection given by these two pure principles in this
world, mothers, and grandmothers, uncles' wives and aunts, our parents, to whom the greatest respect
is due, and our own wives would not be distinguished. The whole world would fall into promiscuity.
It would be a farmyard of sheep and goats, chickens and pigs, wild dogs and house dogs.

ရဟန္းတုိ႔ ျဖဴစင္ ေသာဤတရားႏွစ္ပါးသည္ေလာကကုိမေစာင့္ကုန္ျငားအံ့။ဤေလာက ၌ အမိ ဟူ၍

လည္းေကာင္း၊ မိေထြးမိႀကီး ၊ ဦးႀကီး၏မယား အရီး ၊ဆရာ၏မယား ၊ အေလးျပဳအပ္ ကုန္ေသာ အရွင္

သခင္မိဘစသည္တုိ႔၏ မယား ဟူ၍လည္းေကာင္း မသိမထင္ရွား နုိင္ ေတာ့ေလရကား ေလာကသည္

ဆိတ္သုိး၊ၾကက္၊၀က္၊ အိမ္ေခြး၊ ေတာေခြးမ်ားကဲ့သုိ႔ျဖစ္လွ်က္ ေရာယွက္ေဖာက္ျပန္ျခင္းသုိ႔ေရာက္ရာ၏။

Monks! In truth, it is because of this that these purifying principles of hirī and ottappa exist.
They give protection to the world so that our mothers, grandmothers, uncles' wives and aunts, our
teachers' wives, our revered parents and our own wives can be distinguished and recognised.

ဤတရားႏွစ္ပါး ေလာကကုိေစာင့္ေရွာက္ေသာေၾကာင့္သာ အမိ ဟူ၍လည္းေကာင္း၊ မိေထြးမိႀကီး ၊ ဦးႀကီး

၏မယား အရီး ၊ဆရာ၏မယား ၊ အေလးျပဳ အပ္ကုန္ေသာ အရွင္ သခင္မိဘစသည္တုိ႔၏ မယား ဟူ၍

လည္းေကာင္း သိသာထင္ရွားနုိင္ေတာ့ရာ၏။

This may be paraphrased:

1. There is the shame that is called hirī.

2. There is the fear that is called ottappa.

 68

These two principles sustain and nurture the world; they provide its discipline.

အဓိပၸါယ္ကား- (၁) ရွက္ျခင္း ဟိရီ။ (၂) ေၾကာက္ျခင္း ဩတၱပၸ။ဤတရားႏွစ္ပါးသည္ ေလာကကုိ

ေစာင့္ေရွာက္ထိမ္းသိမ္းကုန္၏။ ေလာက၏အကြပ္ျဖစ္ကုန္၏။

In truth, if these two principles did not exist, our property would be stolen, our children and
people of our households would be wronged, our virgin daughters would be abducted, liquor would
be drunk, lies would be told, mothers, aunts and others of our women who should be respected
would be taken as wives - the world would be ruined, a place of dogs, pigs and fowl. Like a bamboo
without knots, or a book without a binding, it would fall apart.

အကယ္၍ ဤတရားႏွစ္ပါးမရွိလွ်င္ သူ႔ဥစၥာကုိခုိးျခင္း၊သူ႔သားမယား အိမ္ရာကုိ ျပစ္မွား ျခင္း၊သူ႔သမီးပ်ဳိကုိ

အတင္းယူျခင္း၊ ေသရည္အရက္ေသာက္ျခင္း၊မဟုတ္မလ်ား မုသား ေျပာဆုိျခင္းမ်ားကုိ မဆိုထားႏွင့္ဦး

အမိ၊မိေထြး၊အရီးအစရွိေသာ ကုိးကြယ္ထုိက္ ေသာ မိန္းမမ်ားကုိေသာ္လည္း မယားလုပ္ကာ ေခြး၊၀က္၊

ၾကက္တုိ႔ကဲ့သုိ႔ျဖစ္၍ ေလာက ပ်က္စီး လိမ့္မည္။ အစည္းမရွိေသာ၀ါး၊အကြပ္မရွိေသာၾကမ္းသည္ ပ်က္စီး

သကဲ့သုိ႔ ပ်က္စီးလိမ့္ မည္ဟု ဆုိလုိသည္။

Since this double principle of hirī-ottappa is very pleasing to the spirits, it is also called
devadhamma68, the divine principle.

ထုိတရားႏွစ္ပါးကုိ နတ္တုိ႔အလြန္ႏွစ္သက္ေသာေၾကာင့္ ´ေဒ၀ဓမၼ´ဟုလည္းေခၚသည္။

The great Princes of the spirit world, when they place their servants, their soldiers, their
officers or their rough demons69 may give them such-and such a place or tree to guard with leave to
devour whoever comes into the shade of that tree.

နတ္မင္းႀကီးတုိ႔သည္ အမႈထမ္းရဲမက္ဗုိလ္ပါ ဘီလူးၾကမ္းတုိ႔ကုိ ခ်ီးေျမွာက္သူေကာင္းျပဳရာ မည္သည့္

အရပ္တြင္ မည္သည့္သစ္ပင္မွာ ေစာင့္ေရွာက္ေလေတာ့၊ ၎သစ္ပင္ရိပ္သ၀

ုိ႔ င္သူကုိ စားေလေတာ့ဟု

ေပးသည္။

68
Jæ. I. 02
69
a type of Being that occupies a place somewhere between the "giant" and the "ogre" of western
tales.
 69

Certain of the demons are told not to act immediately, but are permitted to devour them only
if they damage the tree.

အခ်ိဳ႕ဘီလူးကုိ အရိပ္သ၀
ုိ႔ င္ကာမွ်ႏွင့္ မစားႏွင့္ဦး၊သစ္ပင္ကုိခ်ိဳးမွ စားရမည္ဟု အခြင့္ေပးသည္။

Certain other demons are set to guard such-and-such a place or a Sælæyaµ70; they go to it
with instructions not to devour anyone who says "Long Life to you" if a sick man sneezes. Permitted
to devour anyone who fails to.

အခ်ိဳ႕ဘီလူးကုိ မည္သည့္အရပ္၊မည္သည့္ဇရပ္မွာ ေစာင့္ေလ၊ဇရပ္ေပၚသုိ႔တက္၍ နားေနသူမ်ားတြင္

ေခ်ဆတ္ေသာအခါ အသက္ရွည္ေစသတည္းဟု ဆုိသူကုိမစားႏွင့္၊ မဆုိသူကုိစားရမည္ဟု အခြင့္ေပး

သည္။

Certain demons again are set over a reservoir or a lake with permission to devour anyone
who comes down to the water to drink or to bathe.

အခ်ိဳ႕ဘီလူးကုိ ေရအုိင္ေရကန္မ်ားကုိ အေစာင့္အေရွာက္ထား၍ ဤေရအုိင္ေရကန္ မ်ားသုိ႔ ဆင္းကာ

ေရေသာက္ေရခ်ိဳးသူကုိ စားရမည္ဟု အခြင့္ေပးသည္။

Others, again, have orders not to devour those who come to drink or to bathe, unless they fail
to answer questions about the devadhamma.

အခ်ိဳ႕ေသာဘီလူးကုိ ေရအုိင္ေရကန္တြင္းသုိ႔ဆင္း၍ ေရခ်ိဳးရုံ၊ေသာက္ရုံမွ်ႏွင့္ မစားရ။ ေဒ၀ဓမၼတရားကုိ

ေမး၍ မေျဖဆုိနုိင္မွ စားရမည္ဟု အခြင့္ေပးသည္။

Prince Sūriyakumāra, the Buddha-to-be, came to a forest with his younger brother, Prince
Candakumæra. Before they could go down to the lake to bathe and drink, its guardian demon seized
them and questioned them about the devadhamma, saying:

70
A rest house open unhurriedly to public.
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ဘုရားေလာင္းသူရိယကုမာမင္းသားႏွင့္ စႏၵကုမာမင္းသား ညီေနာင္ႏွစ္ေယာက္ ေတာသုိ႔ေရာက္၍ ဘီလူး

ေစာင့္ေသာေရအုိင္သုိ႔ ဆင္းကာ ေရခ်ိဳးမိ၊ေသာက္မိေသာ ေၾကာင့္ ဘီလူးကဖမ္းၿပီး ေဒ၀ဓမၼ တရားကုိ

ေမးရာ-

A righteous man to be said, thus Devadhamma, who prospered with hirø and ottappa, established
pure Dhamma and existing in the world.

ကုိယ္က်င့္တရားပ်က္ျခင္းကုိ ရွက္ျခင္းဟိရီ၊ ကုိယ္က်င့္တရားပ်က္ျခင္းမွ ေၾကာက္ျခင္း ဩတၱပၸတရားႏွင့္

ျပည့္စုံကုန္ေသာ ျဖဴစင္၊တည္ၾကည္၊ၿငိမ္သက္ကုန္ေသာ သူေတာ္ ေကာင္းတုိ႔ကုိ ေလာက၌ ေဒ၀ဓမၼ ဟု

ဆုိအပ္ကုန္၏။

Prince Sūriyakumāra, the Buddha-to-be (Bodhisatta), was able to explain fully the divine
principle and the demon released him.

ဟူ၍ ဘုရားေလာင္းသူရိယကုမာမင္းသားက ေဒ၀ဓမၼတရားကုိေျဖဆုိနုိင္ေသာေၾကာင့္ ဘီလူးေဘးမွ

လြတ္သည္။

Out of the two types of instruction given by the Lord, one is known as puggala desanā71,
instruction aimed subjectively at an individual, and the other as dhamma desanā, setting out the Law
objectively.

In the present case the Lord's teaching was given describing the basis of the Law for the benefit of
an individual and is therefore is described as puggala desanā.

ပုဂၢလဓိ႒ာန္ေဒသနာ၊ ဓမၼဓ႒ာန္ေဒသနာဟူ၍ ေဒသနာေတာ္ႏွစ္မ်ိဳးတုိ႔တြင္ ဤေဒသနာ ေတာ္သည္

တရားကုိအရင္းျပဳလွ်က္ ပုဂၢိဳလ္ကုိ ညႊန္ျပၿပီး ေဟာအပ္ေသာေၾကာင့္ ပုဂၢလ ဓိ႒ာန္ေဒသနာေတာ္ မည္၏။

The double rule of hirī-ottappa is therefore truly called the "divine principle". Virtuous men,
who are filled with the principle, are called metaphorically devadhamma.

71
M. I.A. 23
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ထုိ႔ေၾကာင့္ ဟိရိ ဩတၱပၸတရားႏွစ္ပါးသည္ မုခ်ေဒ၀ဓမၼမည္၏၊ ထုိတရားႏွစ္ပါးႏွင့္ ျပည့္စုံေသာ သူေတာ္

ေကာင္းသည္ ဥပစာရအားျဖင့္ ေဒ၀ဓမၼမည္၏။

၁၆။ ဟိရီ ဩတၱပၸ တရားႏွစ္ပါးကုိ ပညတ္မရမတ္ခြဲျပျခင္း

16. The conception (paññatti) and reality (paramattha) of hirī and ottappa

Hirø and ottappa72 appear in two separate modes; the one is paññatti and the other is
paramattha (the highest ideal; truth in the ultimate sense.).

There is the kind of shame which might be felt if you feel your waist-cloth coming loose and liable
to fall off - without actually dancing, you feel abashed at the idea of dancing. To start from this
point, the shame that you would feel at the idea of doing in the world something that is not right for
yourself is what gives hirī its name (paññatti).

ဤဟိရီ ဩတၱပၸတရားသည္ ပညတ္ပရမတ္ဟ၍

ူ ႏွစ္မ်ိဳးရွိသည္။ ထုိႏွစ္မ်ိဳးတြင္ပုဆုိးအ၀တ္ကၽြတ္မည္၊

လစ္လပ္မည္ ကုိရွက္ျခင္း၊ကေခ်သည္မဟုတ္ဘဲ ကခုန္ရမည္မ်ားကုိရွက္ျခင္း၊ဤသုိ႔အစရွိသည္ျဖင့္

ေလာက၌ကုိယ္ႏွင့္မသင့္မေလ်ာ္ မလုပ္ေဆာင္ဖူးသည္ကုိ ျပဳလုပ္ရမည္ကုိရွက္ျခင္း သည္ ပညတ္

´ဟိရီ´မည္၏။

While the shame that you would feel at being reproached by someone you respect, for the ill
deed that you have done is the paramattha mode of hirī.

အကုသုိလ္ဒုစရိတ္တုိ႔ကုိ ျပဳက်င့္လွ်င္ သူေတာ္ေကာင္းတုိ႔ ကဲ့ရဲ႕မည္ကုိရွက္ျခင္းသည္ ပရမတ္ ´ဟိရီ´

မည္၏။

On the other hand, the fear that you feel at the possibility of being punished by the
authorities for something that you have done that violates the laws that have been set, and so on,
constitutes the paññatti mode of ottappa.

72
Abhi. I. Pp-168-9. 170.
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ေလာက၌ပညတ္ထားေသာ စည္းကမ္းဥပေဒကုိ လြန္က်ဳးျပဳက်င့္လွ်င္ မင္း မွဴးမတ္တုိ႔ စီရင္မည့္ဒဏ္ကုိ

ေၾကာက္ျခင္းအစရွိသည္တုိ႔သည္ ပညတ္´ဩတၱပၸ´မည္၏။

There is also the fear that you might feel that the ill deed that you might do would bring you
into the domain of the Four Hells; this is the paramattha kind of ottappa.

အကုသိုလ္ဒုစရိတ္ျပဳက်င့္ေသာေၾကာင့္ အပါယ္ေလးပါးသုိ႔ က်ေရာက္မည္ကုိ ေၾကာက္ ျခင္းသည္ ပရမတ္

´ဩတၱပၸ´ မည္၏။

In both its versions hirī means the shame that attaches itself to yourself. The fear that is
ottappa comes from outside.

ထုိႏွစ္မ်ိဳးလုံးေသာ ´ဟိရီ´ဟူေသာရွက္ျခင္းသည္ မိမိကုိယ္ကုိစြဲ၍ျဖစ္၏။ ေၾကာက္ျခင္း ´ဩတၱပၸ´သည္

သူတစ္ပါးကုိ စဲြ၍ျဖစ္၏။

The shame that is hirī looks at oneself and gives the self a high importance. The fear that is
ottappa regards the outer world and gives the importance to that.

မိမိကုိယ္ကုိ ငဲ့ကာ အႀကီးအမွဴးျပဳ၍ ရွက္ျခင္း´ဟိရီ´သည္ျဖစ္၏။ေလာကကုိငဲ့လွ်က္ ေလာကကုိ အႀကီး

အမွဴးျပဳ၍ ေၾကာက္ျခင္း ´ဩတၱပၸ´သည္ျဖစ္၏။

We have to remember that any question of saµvega (remorse) belongs in ottappa.

သံေ၀ဂျဖစ္၏ဟု ဆုိသည္လည္း ´ဩတၱပၸ´ျဖစ္သည္ကုိပင္ ဆုိသည္ မွတ္ရမည္။

The disposition to look at the matter as exclusively affecting oneself arouses the shame that
is hirī; the fear of doing wrong and foreseeing the danger that results is the caution that is ottappa.

က်စ္က်စ္လစ္လစ္ သိမ္းပုိက္ျခင္းသေဘာ၊ရုိေသျခင္း ရွက္ျခင္းသေဘာသည္ ´ဟိရီ´ မည္၏။

အျပစ္ကုိေၾကာက္ျခင္း ေဘးကုိျမင္ျခင္း ေၾကာက္လန္႔ျခင္းသေဘာသည္ ´ဩတၱပၸ´မည္၏။

The four considerations that attach hirī to the self are these:

မိမိကုိစြဲ၍ ´ဟိရီ´ျဖစ္ရာ ေလးပါးေသာအေၾကာင္းတုိ႔ျဖင့္ မိမိကုိယ္ကုိစြဲ၍ ျဖစ္၏။ ေလးပါးဟူေသာ္ကား -

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1. Thoughts of your high family honour

2. The thought that you are of full age

3. The thought that you represent famous and valiant ancestors

4. The thought of your own high education and accomplishments. These four considerations
can arouse the sense of shame that is hirī.

၁။ အမ်ိဳးျမတ္သည္ကုိ ေအာက္ေမ့ဆင္ျခင္၍လည္းေကာင္း

၂။ အရြယ္ႀကီးသည္ကုိ ေအာက္ေမ့ဆင္ျခင္၍လည္းေကာင္း

၃။ ေက်ာ္ေစာထင္ရွားေသာ သူရဲေကာင္းအျဖစ္ကုိ ေအာက္ေမ့ဆင္ျခင္၍လည္းေကာင္း

၄။ မိမိ၌ရွိေသာ စာေပက်မ္းဂန္အတတ္ ဗဟုသုတပညာကုိ ေအာက္ေမ့ဆင္ျခင္၍ လည္းေကာင္း-

ဤေလးပါးေသာအေၾကာင္းတုိ႔ေၾကာင့္ ရွက္ျခင္း´ဟိရီ´ျဖစ္၏။

Among these four, the man of good family will think, "People like me, men of a race that
has produced princes, ministers, distinguished men of wealth, monks and Brahmins, do not, like
fishers, hunters and outlaws, commit murder, robberies and such crimes.

ထုိေလးပါးတုိ႔တြင္ အမ်ိဳးျမတ္ေသာသူသည္ ငါတုိ႔ကဲ့သုိ႔ေသာ မင္း မွဴးမတ္၊သူေဌး သူႁကြယ္၊ရဟန္း၊

ျဗဟၼဏ ျဖစ္ကုန္ေသာ သူတုိ႔သည္ တံငါ၊မုဆုိး၊သူေတာင္းစားတုိ႔ကဲ့သုိ႔ သူ၏အသက္ကုိ သတ္ျခင္း၊ သူ႔ဥစၥာ

ကုိခုိးျခင္း အစရွိေသာ အကုသုိလ္ဒုစရိတ္ကုိ မျပဳသင့္ေပ။

Such low deeds are for such low people." The shame that is hirī will keep him from such
things.

ဤကဲ့သုိ႔ ယုတ္မာေသာအမႈသည္ ယုတ္မာေသာအမိ်ဳးတုိ႔သာ ျပဳတတ္သည္ဟု အမ်ိဳး ျမတ္သည္ကုိ

ေအာက္ေမ့၍ အကုသုိလ္ကုိ ရွက္ျခင္း´ဟိရီ´သည္ျဖစ္၏။

The man of full age will think, “Revelry, drinking, deceiving his own daughters and sons -
these vices are only for the immature.
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ေပ်ာ္ပါးျမဴးထူးျခင္း၊ေသရည္အရက္ကုိေသာက္ျခင္း၊သူ႔သမီးပ်ိဳ သားပ်ိဳကုိလွည့္ပတ္ျခင္း အစရွိေသာ

မေကာင္းမႈဒုစရိတ္ကုိ အသက္အရြယ္ငယ္ေသာသူတုိ႔သာ ျပဳသင့္ေပသည္။

People like us, with grey heads and broken teeth, do not behave like that!" The old who
refrain from an ill deed from such considerations are held back by hirī.

ငါတုိ႔ကဲ့သုိ႔ ေခါင္းျဖဴစြယ္က်ိဳးျဖစ္ေသာ အသက္ႀကီးေသာလူအုိတုိ႔သည္ မျပဳသင့္ေပဟု အရြယ္ႀကီးသည္ကုိ

ဆင္ျခင္ေအာက္ေမ့၍ အကုသိုလ္ကုိမျပဳေသာ အရြယ္ႀကီးေသာ သူ သည္ ရွက္ျခင္း´ဟိရီ´ကုိျဖစ္ေစ၏။

"Killing animals, that ought not to be killed, for food, small-time theft of petty goods and
such ill deeds are for low people who have no power or strength.

ခြန္အားဗလမရွိေသာ လူယုတ္လူနုပ္တုိ႔သာ မျဖစ္ေလာက္သည့္တိရစၧာန္တုိ႔ကုိ သတ္စားျခင္း၊ အနည္း

ငယ္မွ်ေသာ ဥစၥာပစၥည္းတုိ႔ကုိ ခုိးယူျခင္း စေသာမေကာင္းမႈကုိ ျပဳသင့္သည္။

Those like us, who have great power and strength, good soldiers, concern themselves with
public affairs, celebrations and deeds of daring"- those who cherish a disposition towards valiance in
their hearts will refrain from ill deeds and it is the shame that is hirī that holds them back

ငါတုိ႔ကဲ့သုိ႔ ခြန္အားဗလႀကီးမားေသာ သူရဲေကာင္းတုိ႔သည္မူကား တုိင္းေရး၊ျပည္မႈ၊ ပြဲ လမ္းႀကီးမ်ားမွာသာ

စြန္႔စားတုိက္ခုိက္သင့္သည္ဟု ရဲရင့္ျခင္းသေဘာကုိ ႏွလုံးသြင္း၍ မေကာင္းမႈဒုစရိတ္ကုိ မျပဳေသာသူသည္

ရွက္ျခင္း´ဟိရီ´ကုိျဖစ္ေစ၏။

The thought of the wise books that teach that it is only the stupid and uneducated who cannot
tell the difference between right and wrong, that will do wrong and that "people like us, the educated,
well versed in the scriptures, should not commit crimes." gives rise to the hirī that holds such people
back.

လူမုိက္လူယုတ္တုိ႔သာ ကုသုိလ္၊အကုသိုလ္မွန္းမသိ၍ အကုသုိလ္ကုိျပဳရာသည္။ ငါတို႔ ကဲ့သုိ႔ပညာရွိေသာ

စာေပက်မ္းဂန္ဗဟုသုတ အတတ္ပညာႏွင့္ျပည့္စုံေသာသူသည္ မေကာင္းမႈအကုသိုလ္ကုိမျပဳသင့္ဟု

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စာေပက်မ္းဂန္ ဗဟုသုတ ပညာတတ္ျခင္းကုိ ေအာက္ေမ့၍ မေကာင္းမႈမျပဳေသာသူသည္ ´ဟိရီ´ကုိ

ျဖစ္ေစ၏။

Thus the feeling of shame for their own inner self may take four forms of hirī.

ဤကဲ့သုိ႔ မိမိကုိယ္တြင္း၌ ရွက္ျခင္း´ဟိရီ´သည္ ေလးပါးေသာအေၾကာင္းတုိ႔ေၾကာင့္ျဖစ္ ၏။

Looking at the other side of these four forms of hirī, we must say that it is those of low
family, the immature, the impotent and weak, those without education in books and the scriptures, all
these feel no shame in wrong-doing, no shrinking from evil, but dive directly into it.

ဤ´ဟိရီ´ျဖစ္ေၾကာင္းေလးပါးကုိ အျပန္ဗ်တိရိတ္အားျဖင့္လွန္လွ်င္ အမ်ိဳးယုတ္ေသာ၊ အသက္အရြယ္

ငယ္ေသာ၊ခြန္အားဗလအစြမ္းသတၱိမရွိေသာ၊စာေပက်မ္းဂန္ ဗဟုသုတ မတတ္ေသာသူတို႔သည္သာ

အကုသုိလ္ျပဳရမည္ကုိ မရွက္၊အရြံမရွာ၊ မစက္မဆုပ္၊ ရက္ ရက္စက္စက္ျပဳလိမ့္မည္ ဟူလုိ။

Fear of wrong-doing that relates to others outside of the self is called ottappa.

သူတစ္ပါးဟူေသာ ဗဟိဒၶကုိစြဲ၍ မေကာင္းမႈဒုစရိတ္မွေၾကာက္ျခင္း ´ဩတၱပၸ`ျဖစ္ေသာ မည္သည္ကား-

One who thinks "In truth, if you do that wrongful thing you will become a reproach in the
four quarters of the community” is afraid of something outside of himself and ottappa keeps him
from the ill deed. Thus ottappa is something that belongs in the community outside of the self.

သင္သည္အကယ္၍ မေကာင္းမႈဒုစရိတ္ကုိျပဳလတၱံ႕၊ ပရိတ္သတ္ ေလး ပါးတုိ႔၌ ကဲ့ရဲ႕ အပ္ေသာသူအျဖစ္

သုိ႔ ေရာက္လတၱံ႕။ ဤသုိ႔ပရိတ္သတ္တုိ႔ကဲ့ရဲ႕မည္ကုိ ေအာက္ေမ့ ေသာသူသည္ မိမိမွျပင္ပသည္ျဖစ္ေစ

အပ္ေသာ ထိတ္လန္႔ျခင္း´ဩတၱပၸ´ ျဖင့္ မေကာင္းမႈကုိမျပဳ။ ဤကဲ့သုိ႔´ဩတၱပၸ´သည္ ဗဟိဒၶျဖစ္ေသာ

ပရိတ္သတ္ေလးပါးကုိ စြဲ၍ျဖစ္၏။

To look at it from the other side, this means that those who have no feeling for the
community and have no fear of the community's reproaches will not fear to do wrong. They will not
shrink from nor fear wrong-doing, but will carry on without thought.
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ဤဩတၱပၸျဖစ္ေၾကာင္းကုိ ဗ်တိရိက္အားျဖင့္ အျပန္လွန္လွ်င္ ေလာက၌ ပရိတ္သတ္ ေလးပါးတုိ႔ကုိ မငဲ့၊

ပရိတ္သတ္ေလးပါးတုိ႔ကဲ့ရဲ႕မည္ကုိ မေၾကာက္ေသာသူသည္ အကုသုိလ္ဒုစရိတ္၌ မထိတ္မလန္႔၊

ရက္ရက္စက္စက္ မေၾကာက္မရြံ႕ ျပဳလိမ့္မည္ ဟူလုိ။

This means that there are in the world some sons and daughters of good family, in full
authority, of high prestige and great wealth, who therefore have pride.

They will hold in their hearts the belief, "It is wrong for people like us, who have status, to involve
themselves in low and wrong acts like catching fish or killing fowl and the like." This shame, that
comes from their own estimation of themselves, is hirī.

ဤေလာက၌ အခ်ိဳ႕ေသာ အမ်ိဳးေကာင္းသားသမီးတုိ႔သည္ အစုိးရျခင္း၊အမ်ိဳးျမတ္ျခင္း၊ ဥစၥာႁကြယ၀

္ ျခင္း

တုိ႔ႏွင့္ျပည့္စုံ၍ စိတ္ႀကီးေရာက္ၿပီးလွ်င္ ငါတုိ႔ကဲ့သုိ႔အႀကီးအမႈးျဖစ္ေသာ သူသည္ ဤသုိ႔ေသာ ေသးသိမ္

ယုတ္ညံ့ေသာ ငါးဖမ္းျခင္း၊ၾကက္သတ္ျခင္း အစရွိေသာ မေကာင္းမႈကုိမျပဳသင့္ဟု ႏွလုံးသြင္းၿပီး မေကာင္း

မႈကုိမျပဳျခင္းသည္ မိမိကုိယ္ကုိ အႀကီးအမႈးျပဳ၍ ရွက္ျခင္း´ဟိရီ´ျဖစ္၏။

As the converse of the shame that is hirī, people of low class, who have neither status nor
wealth, develop no pride and will perform wrong actions without shrinking or thought.

ဤရွက္ျခင္း´ဟိရီ´ျဖစ္ေၾကာင္းကုိ အျပန္ဗ်တိရိက္အားျဖင့္လွန္လွ်င္ ေလာက၌ ဣႆ ရိယ၊ ဥစၥာဂုဏ္

ႏွစ္ပါးကင္း၍ လူယုတ္လူနုပ္ျဖစ္သသူ၊ လူႀကီးစိတ္မေရာက္သ သူသည္ အကုသိုလ္ျပဳရမည္ကုိ မရြံမရွာ၊

မစက္မဆုပ္ ျပဳလိ္မ့္မည္ဟူလုိ။

Even though there are in the world some sons and daughters of good family who do wrong
without ordinary people getting to know, there are in this world the eyes of the gods who can know
the minds of others, there are monks and Brahmins of great repute, there are the Lords of the Spirit
World with their vast glory, sakka, Sahaµpati, Sani³kumāra, and all the spirit princes; these glorious
monks, Brahmins and spirit princes will know that such-and-such a son or daughter of good family
has done something wrong and unbefitting.
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ဤေလာက၌ အခ်ိဳ႕ေသာ အမ်ိဳးေကာင္းသားသမီးတုိ႔သည္ မေကာင္းမႈျပဳသည္ရွိေသာ္ လူသာမန္တုိ႔ မသိ

ေသာ္လည္း ဤေလာက၌ဒိဗၺစကၡဳ၊ သူတစ္ပါးစိတ္ကုိသိကုန္ေသာ ပရ စိတ၀

ၱ ိဒူၪာဏ္ကုိရကုန္ေသာ တန္ခုိး

ႀကီးကုန္ေသာရဟန္း၊ျဗဟၼဏတုိ႔သည္ရွိကုန္၏။

စာတုမဟာရာဇ္နတ္မင္းႀကီး၊သိၾကား၊သဟမၸတိ၊သနကၤုမာရ အစရွိေသာ နတ္မင္းႀကီး တုိ႔သည္ ရွိကုန္၏။

ထုိတန္ခုိးႀကီးပုဂၢဳိလ္တုိ႔သည္ ဤအမ်ိဳးေကာင္းသားသမီးတုိ႔ကား ဤကဲ့သုိ႔မသင့္မေလွ်ာ္ေသာအမႈကုိ

ျပဳကုန္၏ဟု သိကုန္ရာ၏။

If he bears this thought in his mind and refrains from his wrong-doing, he will respect the
world, and his fear of doing wrong will be what is called ottappa.

ဤသုိ႔ႏွလုံးသြင္းလွ်က္ မေကာင္းမႈကုိမျပဳျခင္းသည္ ေလာကကုိအႀကီးအမႈးျပဳ၍ မ ေကာင္းမႈမွ ေၾကာက္

ျခင္း ´ဩတၱပၸ´ျဖစ္သည္ မည္၏။

To look at it from the other side, this will mean that it is one who has no respect for his
house spirit, who knows the minds of others, for the spirit of the palace, for his own guardian spirit,
for glorious rishis and arahantas, who will disregard them all and fearlessly and thoughtlessly will
plunge into doing wrong.

ဤ´ဩတၱပၸ´ျဖစ္ေၾကာင္းကုိ ဗ်တိရိက္အားျဖင့္လွန္လွ်င္ ေလာက၌ သူတစ္ပါးစိတ္ကုိ သိကုန္ေသာ

အိမ္ေစာင့္နတ္၊နန္းေစာင့္နတ္၊ကုိယ္ေစာင့္နတ္တုိ႔ကုိ လူမမွတ္၊တန္ခုိးႀကီး ကုန္ေသာ ရေသ့၊ရဟန္းတုိကုိ

လူမမွတ္၊မငဲ့မကြက္၊မေၾကာက္မလန္႔ေသာသူသည္ မေကာင္းမႈျပဳရမည္ကုိ မေၾကာက္မလန္႔၊ ရက္ရက္

စက္စက္ျပဳလုပ္လိမ့္မည္ ဟူလုိ။

As an illustration of the difference between hirī and ottappa, if there were a matter of
handling two iron bars, one all besmeared with filth and the other glowing in a blazing flame, by
people who were affected by shame and by fear, the bar that was besmeared with filth would inspire
revulsion and they would not handle it.

This is like the one who is repelled from doing wrong through shame and this is called hirī.
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ဤဟိရီႏွင့္ ဩတၱပၸ ႏွစ္ပါးတုိ႔၌ ဥပမာကား- မစင္လူးေသာသံေတြခဲတစ္ခု၊ အလွ်ံ ေျပာင္ ေျပာင္ေတာက္

ေသာသံေတြခဲတစ္ခု၊ဤသံေတြခဲႏွစ္ခုတုိ႔ကုိ ရွက္တတ္၊ ေၾကာက္တတ္ ေသာသူတုိ႔အား ေပးကုိင္ခုိင္းလွ်င္

မစင္လူးေသာသံေတြခဲကုိ စက္ဆုပ္ရြံရွာ ေသာ ေၾကာင္ ့မကုိင္သကဲ့သုိ႔၊အကုသိုလ္ကုိ စက္ဆုပ္ရြံရွာ၊ ရွက္

ေသာေၾကာင့္ မျပဳျခင္းသည္ ´ဟိရီ´မည္၏။

Like one who will not handle the bar for fear of its blaze of heat, the one who fears to do
wrong and refrains, is subject to ottappa.

ပူေလာင္မည္ကုိေၾကာက္ေသာေၾကာင့္ မကုိင္၀ံ့သကဲ့သို႔ အကုသုိလ္၏အျပစ္ကုိေၾကာက္ ၍အကုသိုလ္ကုိ

မျပဳျခင္းသည္ ´ဩတၱပၸ´မည္၏။

To put it otherwise

1. The thought of one's high descent

2. The contemplation of the Lord our Teacher, the Teacher unlike all other peoples' teachers,
the truly All-Knowing, the Strong, High and Excellent

3. The thought of our strong and high inheritance of the belief given by out Teacher, which
we must hold to

4. The thought of the strong and high quality of our associates. The capacity for feeling shame
through holding tightly to these thoughts is hirī and some will be held back from doing wrong by it

တစ္နည္းကား -

၁။ အမ်ိဳးျမတ္ျခင္းကုိ ေအာက္ေမ့သျဖင့္လည္းေကာင္း၊

၂။ဆရာဘုရား၏အျခားေသာလူမ်ိဳးမ်ားဘုရားႏွင့္မတူ၊သဗၺညဳအစစ္ျဖစ္၍၊ႀကီးမားျမင့္ ျမတ္သည္ကုိ

ဆင္ျခင္သျဖင့္လည္းေကာင္း၊

၃။ ဘုရားအယူ၀ါဒဟူေသာ ယူထုိက္ရထုိက္ေသာ ႀကီးမားျမင့္ျမတ္ေသာအေမြကုိ

ဆင္ျခင္ေအာက္ေမ့သျဖင့္လည္းေကာင္း၊
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၄။ အေပါင္းအေဖၚတုိ႔၏ ႀကီးမားျမင့္ျမတ္ေသာဂုဏ္ကုိ ဆင္ျခင္ေအာက္ေမ့သျဖင့္ လည္းေကာင္း၊

ဤေလးပါးေသာအေၾကာင္းတုိ႔ျဖင့္ သိမ္းဆည္းက်စ္လစ္ျခင္း သေဘာ ရွိေသာ ရွက္ျခင္း´ဟိရီ´ကုိျဖစ္ေစ၍

အခ်ိဳ႕ေသာသူသည္ မေကာင္းမႈကုိမျပဳ။

However, it has its reverse side:

1. One of low birth

2. One who has no reverence for the Most Excellent Lord?

3. One who does not accept the Lord's belief?

4. Those that associate themselves with low and worthless company

These will have no revulsion, second thoughts or shame about doing wrong.

ဤရွက္ေၾကာင္းေလးပါးကုိ ဗ်တိရိက္အျပန္အားျဖင့္လွန္လွ်င္

၁။ အမ်ိဳးယုတ္ေသာ

၂။ ျမတ္စြာဘုရားကုိ မရုိေသေသာ

၃။ ဘုရားအယူ၀ါဒမွန္း မသိေသာ

၄။ လူယုတ္လူနုပ္တုိ႔ကုိ ေပါင္းေဖာ္တတ္ေသာ သူတုိ႔သည္ အကုသိုလ္ျပဳရမည္ကုိ မစက္မဆုပ္ မရြံမရွာ

အရွက္မရွိ ျပဳလိမ့္မည္ ဟူလုိ။

(အခ်ိဳ႕ေသာသူသည္မူကား -

၁။ ဤသူသည္ မေကာင္းမႈကုိျပဳေသာသူတည္းဟု ကုိယ့္ကုိ စြပ္စြဲမည္ကုိေၾကာက္ျခင္း၊

၂။ ဤသူကား အျပစ္ရွိေသာသူတည္းဟု အျပစ္ျဖင့္ ၊

၃။ ဤအမႈကုိျပဳသည္ရွိေသာ္ ဤကဲ့သုိ႔ေသာဒဏ္ကုိေပးမည္ဟု ဥပေဒဒဏ္ကုိေၾကာက္ျခင္း၊

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၄။ မေကာင္းမႈကုိျပဳလွ်င္ အပါယ္ဒုဂၢတိသုိ႔ေရာက္မည္ ဧကန္ဟု ဒုဂၢတိကုိေၾကာက္ျခင္း။

ဤသုိ႔ေလးပါးေသာအေၾကာင္းတုိ႔ျဖင့္ မေကာင္းမႈမွေၾကာက္ျခင္းလကၡဏာရွိေသာ ´ဩတၱပၸ´ကုိ ျဖစ္ေစ၍

မေကာင္းမႈကုိမျပဳ။)

၁၇။ ဟိရီ ဩတၱပၸ တရားႏွစ္ပါး ကင္း၍ မဂ္ဖိုလ္ကုိ မရနို္င္

17. The impossibility of reaching the fruit of the path without hirī and ottappa

The Seventh Nipāta of the A³guttaranikāya73 scripture has the following on the impossibility
of attaining the fruit of the path without the influence of both hirī and ottappa.

ဤတရားႏွစ္ပါးမရွိလွ်င္ မဂ္ဖုိလ္တုိင္ေအာင္ မရနုိင္ေၾကာင္းကုိ အဂၤုတၱဳိရ္ သတၱကနိပါတ္ ပါဠိေတာ္၌ -

In effect this means that without hirī and ottappa, because they are the way to restraint of the
senses, in their absence this restraint cannot exist.

ဟိရီ ဩတၱပၸ မရွိလွ်င္၊ဣေျႏၵကုိေစာင့္စည္းေၾကာင္းျဖစ္ေသာ ဟိရီ ဩတၱပၸ မရွိေသာ ေၾကာင့္ဣေျႏၵကုိ

ေစာင့္စည္းျခင္း ဣျႏၵိယသံ၀ရ မျဖစ္နုိင္၊

If there is no restraint of the senses, which is the way to virtue, without restraint there can be
no virtue.

Without this virtue, which is basic to sense restraint, the senses cannot be restrained. Without this
restraint, which is the way to sīla, since it is not there, there can be no sīla.

ဣေျႏၵကုိေစာင့္စည္း မရွိလွ်င္ သီလျဖစ္ေၾကာင္းဣေျႏၵကုိေစာင့္စည္း မရွိေသာေၾကာင့္ သီလမရွိနုိင္၊

Sīla is the way to proper concentration and therefore without sīla there can be no proper
concentration.

73
A³. II. 472
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သီလမရွိ လွ်င္ သမၼာသမာဓိျဖစ္ေၾကာင္း သီလမရွိေသာေၾကာင့္ သမၼာသမာဓိမရွိနုိင္၊

Proper concentration is the way to vipassanā (insight, particularly in meditation) wisdom,

but since there is no proper concentration, there can be no vipassanā wisdom.

သမၼာသမာ ဓိ မရွိလွ်င္ ယထာဘူတ၀ိပႆနာၪာဏ္ျဖစ္ေၾကာင္း သမၼာသမာဓိ မရွိ ေသာေၾကာင့္ ယထာ

ဘူတ၀ိပႆနာၪာဏ္ မရွိနုိင္၊

If there is no objective vipassanā wisdom, which is the way to nibbidāvirāga

(disenchantment with the world), without this wisdom there can be no nibbidāvirāga.

ယထာဘူတ၀ိပႆနာၪာဏ္ မရွိလွ်င္ နိဗၺိဒါ၀ိရာဂ ျဖစ္ေၾကာင္း ယထာဘူတ ၀ိပႆနာ ၪာဏ္ မရွိေသာ

ေၾကာင့္ နိဗၺိဒါ၀ိရာဂ မရွိနုိင္၊

Without nibbidāvirāga which is the way to the revelation of pure wisdom

(vimuttiñānadassana) there can be no revelation (dassana) of wisdom, since the nibbidāvirāga is not
there.

နိဗၺိဒါ ၀ိရာဂမရွိလွ်င္ ၀ိမုတိၱၪာဏဒႆနၪာဏ္ျဖစ္ေၾကာင္း နိဗၺိဒါ၀ိရာဂ မရွိေသာေၾကာင့္ ၀ိမုတၱိၪာဏ

ဒႆနၪာဏ္မရွိနုိင္။ ဟူလုိ။

၁၈။ ပစၥဳပၸန္ႏွင့္ တမလြန္တြင္ ေကာင္းရာေကာင္းေၾကာင္း တရားေလးပါး

18. Four rules for well-being in this world and the next

On one occasion the Most Excellent Lord was living the life of religion in the dwelling place
of the demon Ā¹āvaka in the country of Ālavī when ƹāvaka asked him how one could increase one's
well-being both in the present world and in the next. The Lord replied:

တစ္ရံေရာအခါ ျမတ္စြာဘုရားသည္ အာဠ၀ီျပည္ အာဠ၀ကဘီလူး၏ ဗိမာန္၌ သီတင္း သုံးေနစဥ္ ဤ

ပစၥဳပၸန္ တမလြန္ႏွစ္တန္ေသာေလာက၌ ေကာင္းရာေကာင္းေၾကာင္း စီးပြါး ဥစၥာတုိးတက္ရန္ အေၾကာင္းကုိ

အာဠ၀ကဘီးလူးက ေမးေလွ်ာက္ရာ ေျဖေတာ္မူ လုိ ေသာ ျမတ္စြာဘုရားသည္-

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That is to say: There are four principles: first, speaking truth to everyone, whether they are
devoted to religion or are searchers for sensual pleasure; next, skill and knowledge; next, unremitting
energy; and fourth, discarding and giving away all possessions - one's life itself in wartime.

One who practises these principles need have no anxiety about passing from this world to the next.

သဒၶါတရားႏွင့္ျပည့္စုံ၍၊ ကာမဂုဏ္စည္းစိမ္ကုိ ရွာမွီးေသာ သူမွာ အမွန္အကန္ေျပာဆုိ ျခင္းသစၥာ၊ အတတ္

ပညာ၊ မျပတ္အားထုတ္ေသာ လုံ႔လ ၀ီရိယ၊ ဥစၥာကုိေပးကမ္း စြန္႔ႀကဲ ျခင္း၊ စစ္ေရးစစ္ရာ၌ အသက္ကုိ

ေသာ္လည္း စြန္႔ျခင္း စာဂ၊ ဤတရားေလးပါးရွိခဲ့ေသာ္ ဤေလာကမွတမလြန္ ေလာကသု႔ေ

ိ ရာက္၍လည္း

မစုိးရိမ္ မပူပန္ရ။

Demon Ā¹āvaka! I, your Lord, urge you! Ask any of the many arahantas and Brahmans if
there is any principle that can truly be thought higher in the world than the four of true speech, skill
and knowledge, never ceasing diligence, and discarding property, including one's own life.

အုိ..အာဠာ၀ကဘီလူး! ငါဘုရား သင့္ကုိ တုိက္တြန္းပါရေစ၊ဤေလာက၌ အကယ္၍ သစၥာ၊ အတတ္ပညာ၊

စာဂ၊ ၀ီရိယထက္ သာလြန္ေသာတရား ရွိသည္ဟု ထင္ျငားအံ့၊ ငါမွအျခားေသာ ရဟန္းပညာရွိ၊ ျဗဟၼဏ

ပညာရွိတုိ႔ကုိ ေမးေလဦးေလာ့။

Both in this present world and in the next, these four principles are those which lead to well-
being. The four principles then are:

ဤပစၥဳပၸန္ေလာက၌လည္းေကာင္း၊ ေနာင္တမလြန္ေလာက၌လည္းေကာင္း၊ေကာင္းရာ ေကာင္းေၾကာင္း

တရားကား ေလးပါးရွိ၏။ ေလးပါးဟူေသာ္ကား -

1. Saccha - speaking the truth

2. Dhamma - the acquisition of skill and wisdom;

3. Dhiti- the complete performance of incumbent duties without idleness, without evasion,
and without interruption
 83

4. Cāga - the giving away of property at any time when it is right to give property away and
to discard it; particularly in wartime when it is right to give up one's own life to throw it
away without favouring oneself.

၁။ အမွန္အကန္ေျပာဆုိျခင္း သစၥာလည္း တစ္ပါး၊

၂။ အတတ္ပညာဟူေသာ ဓမၼလည္း တစ္ပါး၊

၃။ ျပဳခင္းျပဳဖြယ္ကိစၥမ်ားကုိ အပ်င္းမရိ၊မခုိမကပ္၊မျပတ္လုံ႔လထုတ္ျခင္း ဓိတိလည္း တစ္ပါး။

၄။ ဥစၥာပစၥည္းျဖင့္ ေပးကမ္းသင့္ေသာအရာ၌ ဥစၥာပစၥည္းကုိေပးကမ္းစြန္႔ႀကဲျခင္း၊

အသက္ကုိစြန္႔သင့္ေသာ စစ္ေရးစစ္ရာ၌ ကုိယ္ အသက္ကုိမငဲ့ကြက္ စြန္႔လႊတ္ျခင္း စာဂလည္း

တစ္ပါး။ ဤေလးပါးတည္း။

These are the four principles and the meaning of the verse is that in this world there exists no
higher principle than these.

If you do not believe this that the Lord himself has said, you may ask any other learned arahanta or
learned Brahman.

ေလာက၌ဤေလးပါးထက္ေကာင္းေသာတရားမည္သည္မရွိ။ ဤတရားေလးပါးသည္ ေလာက၌ ေကာင္း

ေၾကာင္းဟူ၍ ငါဘုရားေဟာေတာ္မူသည့္အရာကုိ မယုံေသးလွ်င္ ငါဘုရားမွတစ္ပါး ေလာက၌ မ်ားစြာ

ေသာ ရဟန္းပညာရွိ၊ ျဗဟၼဏပညာရွိတုိ႔ကုိ ေမး ေလဦးေတာ့ ဟု ဆုိလုိသည္။

After the most Excellent Lord had said this, the demon Ā¹āvaka praised the verse and
pronounced this gāthā74

ဤသုိ႔ ျမတ္စြာဘုရားေဟာေတာ္မူသည္ကုိ အာဠ၀ကဘီလူးက ဟုတ္လွေပသည္ဟု ခ်ီးမြမ္းလုိရကား -

That is to say: "When you, Lord, have spoken, should I ask any arahanta or Brahman other
than my Lord? There will be benefit in the world to come and today I have realised that benefit.”

74
Sn. 307
 84

ယခု အဘယ့္ေၾကာင့္လွ်င္ ဘုရားမွတစ္ပါး ေလာက၌မ်ားစြာေသာ ရဟန္းပညာရွိ၊ ျဗဟၼဏပညာရွိတုိ႔ကုိ

ေမးေတာ့အံ့နည္း၊ တမလြန္၌ျဖစ္ေသာ အက်ိဳးရွိေသာတရားကုိ ကၽြနု္ပ္ ယေန႔ပင္ သိလုိက္ရပါၿပီ။

၁၉။ သစၥာ၏အက်ိဳး

19. About saccā (truth)

In this world telling the truth brings an immediate and solid advantage.

ေလာက၌ အမွန္အကန္ေျပာဆုိျခင္းသည္ ခ်က္ခ်င္းမ်က္ေမွာက္ ဒိ႒ဓမၼအက်ိဳးကုိ ေပးတတ္သည္။

In the time of the Quail Prince who was destined to be the Lord, by uttering a true oath the
Prince escaped a forest fire in the woods where he lived75.

ဘုရားေလာင္းငုံးမင္းျဖစ္စဥ္ မွန္ေသာသစၥာကုိဆုိေသာေၾကာင့္ ငုံးမင္းေနေသာ ေတာ အုပ္ကုိမီးကြင္းသည္။

When the dear son of Suva¼¼asāma was struck by an arrow and the arrow was poisoned, his
parents, together with the nymph Bahusundarī, took a true oath and so saved his life76.

သု၀ဏ္ဏသွ်ံသတုိးသား ျမားမွန္၍ျမားဆိပ္တက္ရာ ေသလုနီးပါးရွိသည္ကုိ မိဘႏွစ္ပါးႏွင့္ ဗဟုသုႏၵရီ နတ္

သမီးတုိ႔ သစၥာျပဳေသာေၾကာင့္အသက္မွ ခ်မ္းသာသည္။

In the time of the great king, King Dhammasoka, the courtesan took oath on her truth and so
was carried upstream on the river Ganga.

ဓမၼာေသာကမင္းႀကီးလက္ထက္ ျပည့္တန္ဆာမ မွန္ေသာစကားကုိ သစၥာဆုိေသာ ေၾကာင့္ ဂဂၤါေရ အညာ

သုိ႔ဆန္၍ စီးသည္။

Once in the past, in the land of China, the Chinese princes took oath on their truth and so
could ride in their chariot upon the surface of the sea.

75
Cp. II. 413
76
Jæ. VI. A. 113
 85

ေရွးအခါတရုတ္နုိင္ငံ၌ တရုတ္မင္းတုိ႔သည္ မွန္ေသာသစၥာစကားကုိ ဆုိ၍ အေရွ႕ သမုဒၵရာ ေရမ်က္ႏွာ

ျပင္ေပၚကုိ ရထားႏွင့္သြားနုိင္ၾကသည္။

Sotthisena, the Crown Prince, was afflicted with leprosy until the Princess Saµbhūla took a
true oath and when he was washed with water the leprosy disappeared77.

ေသာတၳိေသန အိမ္ေရွ႕မင္း ႏူနာေရာဂါစြဲသည္ကုိ သမၻဴလမင္းသမီး မွန္ေသာသစၥာ စကားကုိဆုိကာ ေရ

သြန္းေလာင္းလုိက္ေသာ္ ႏူနာေရာဂါ ေပ်ာက္ကင္းသည္။

The King Snakehead fish could make it rain with his true oath78.

ငါးရံ႕မင္း မွန္ေသာသစၥာစကားကုိဆုိ၍ မုိးကုိရြာေစနုိ္င္သည္။

In this world there is no action, not subject to kamma, that cannot be brought to completion
by truth. Therefore has written:

ေလာက၌ကံအရာကုိ ခ်န္ထား၍ သစၥာျဖင့္ မၿပီးနုိင္ေသာအမႈမည္သည္ မရွိ။

That is to say: By words of truth you can run even upon the water's surface.

မွန္ေသာသစၥာစကားျဖင့္ ေရမ်က္ႏွာျပင္ေပၚကုိလည္း ေျပးသြားနုိင္၏။

Wise men by their truth can make even poison disappear.

ပညာရွိတုိ႔သည္ မွန္ေသာသစၥာစကားျဖင့္ အဆိပ္ကုိလည္း ပယ္ေဖ်ာက္နုိင္ကုန္၏။

From words of truth rain comes with the thunder.

မွန္ေသာသစၥာစကားျဖင့္ မုိးကုိ ထစ္ခ်ဳန္းေစလွ်က္ ရြာေစနုိင္၏။

Wise men, who are firm in truth, can hope from this to reach Nibbāna.

မွန္ေသာသစၥာစကား၌တည္ကုန္ေသာ ပညာရွိတုိ႔သည္ နိဗၺာန္ကုိ ေတာင့္တနုိင္ကုန္၏။

77
Jæ. III. A. 98
78
Cp. II. Pp-415-6
 86

In the world outside there are so many flavours, but above all these flavours there is none
that surpasses in sweetness words of truth.

ေျမအျပင္၌ရွိကုန္ေသာ အရသာအားလုံးအေပါင္းထက္ မွန္ကန္စြာေျပာဆုိေသာ သစၥာစကားသည္ အလြန္

တရာခ်ိဳၿမိန္ေသာ အရသာမည္၏။

Monks and Brahmans, who are firm in truth from their birth to their death, may cross the
stream to the side that is Nibbāna.

မွန္ေသာစကားသစၥာ၌ တည္ကုန္ေသာ ရဟန္း၊ျဗဟၼဏတုိ႔သည္ ပဋိသေႏၶေနျခင္း၊ ေသျခင္း၏ တစ္ဖက္

ကမ္းျဖစ္ေသာ နိဗၺာန္သုိ႔ ကူးေျမာက္နုိင္ကုန္၏။

This means that it is not only in this world that speaking truth brings benefits, but, since it is
included in the ten pāramī perfections, it may bring benefits, even so far as Nibbāna.

အမွန္အကန္ေျပာဆုိျခင္းသစၥာသည္ ေလာက၌သာ အက်ိဳးေပးသည္ မဟုတ္ ေသး၊ ပါရမီ(၁၀)ပါးတြင္

အပါအ၀င္ျဖစ္ေသာေၾကာင့္ နိဗၺာန္သုိ႔တုိင္ေအာင္ေသာ အက်ိဳးကုိ လည္း ေပးနုိင္၏ ဟူလုိ။

Why should it be thought that the taste of truth is above all others?

အမွန္အကန္ေျပာဆုိျခင္းသည္ အရသာတကာတုိ႔ထက္ အဘယ့္ေၾကာင့္ ျမတ္သနည္း ဟူမူ-

In this world there are five flavours that are esteemed when eaten - butter, oil, eggs, meat
and fish; just as these produce better blood, flesh, power and strength, so one who speaks truth
increases his welfare. It is for this reason that speaking truth is said to have a noble flavour.

ေလာက၌ ေထာပတ္ဆီဥ၊သားမ်ိဳး၊ငါးမ်ိဳးဟူေသာ မြန္ျမတ္ေသာအရသာကုိ စားလွ်င္၊ အေသြးအသား

ခြန္အားဗလကုိ တုိးပြါးေစသကဲ့သုိ႔ မွန္ေသာသစၥာစကားကုိဆုိသူမွာ မ်ားစြာေသာအက်ိဳးစီးပြါး

တုိးပြါးေသာေၾကာင့္ သစၥာစကားသည္ မြန္ျမတ္ေသာ အရသာ မည္၏။

Firmness in speaking the truth is the pāramī of saccā. Those who desire to be complete in
this pāramī have to conduct themselves in the way of the planet Thaukkyā (Venus).
 87

မွန္ေသာသစၥာစကားကုိဆုိျခင္းသည္သစၥာပါရမီျဖစ္၏။ဤသစၥာပါရမီကုိျပည့္လုိေသာသူသည္ ေသာၾကာ

ၿဂိဳဟ္ႏွင့္ တူစြာ က်င့္အပ္၏။

It is for this reason that the Buddha-to-be (Bodhisatta), the hermit Sumedhā, heard it said:-

ထုိ႔ေၾကာင့္ဘုရားေလာင္း သုေမဓာ အရွင္ရေသ႔ ေဟာၾကားေတာ္မူသည္။

That is to say: - The planet that is called Venus (medicinal plant; name of a brilliant star.)
follows its course without wavering through winters, summers and rains. Since in this world it goes
its way with its own spirit it sets a standard of measurement.

ေသာၾကာမည္ေသာၿဂိဳဟ္သည္ ေဆာင္း၊ေႏြ၊မုိးဥတု၌လည္း သြားၿမဲလမ္းမွ မဖယ္မရွားဘဲ နတ္ႏွင့္တကြ

ေသာေလာက၌ လမ္းမွန္သြားေသာေၾကာင့္ ခ်ိန္ခြင္သဖြယ္ျဖစ္သကဲ့ သုိ႔-

In the same way, if you, Sumeda the hermit, come to be filled with the pāramī of Truth, not
wavering from this course, you will come to the Path to Arahantship.

ထုိ႔အတူပင္ သင္ သုေမဓာရွင္ရေသ့သည္လည္း မွန္ေသာစကားတုိ႔၌ ဆုိၿပီးေသာလမ္းမွ မဖယ္မလြဲ

ေလႏွင့္၊သစၥာပါရမီႏွင့္ျပည့္စုံေသာသူအျဖစ္သုိ႔ သြားလွ်က္ အရဟတၱမဂ္ ၪာဏ္သုိ႔ ေရာက္လိမ့္မည္။

၂၀။ ဓမၼၪာဏ္ပညာ၏ အက်ိဳး

20. The benefits of dhamma or ñā¼a

¼a-
¼a-paññæ

The search for wisdom that is known as dhamma will often be said to bring benefits, both in
this world and in the next.

ဓမၼဟူေသာ ၪာဏ္ပညာ၏ ေလာကီ၊ေလာကုတၱရာ မ်ားစြာေသာအက်ိဳးရွိ ေၾကာင္းကုိ လည္း မ်ားစြာ ဆုိ

လတၱံ႔။
 88

In our own time the countries of the west and Japan and China in the east are the sources of
much that is new: all sorts of machines, steam ships, railway trains, power looms and the like -
mirror glass, porcelains, silk and cotton fabrics and so on are the products of their technology.

ယခုအခါ အေနာက္တုိင္းျပည္နုိင္ငံ၊ အေရွ႕ဂ်ပန္နုိင္ငံ၊တရုတ္နုိင္ငံမ်ားက ေနာက္အသစ္ ျဖစ္ပြါးသည့္

မီးသေဘၤာ၊မီးရထား၊ရက္ကန္းစက္မွစ၍ စက္အမ်ိဳးမ်ိဳး၊ ဖလ္မွန္၊ပန္းကန္၊ ပုိးထည္၊ခ်ည္ထည္ အမ်ိဳးမ်ိဳး

တုိ႔သည္ ၪာဏ္ပညာမွ ထြက္သည္ခ်ည္း ျဖစ္သည္။

For the other world too, there is too the ñā¼a79 which brings the Fruit of the Way.

ေလာကုတၱရာ၌လည္း မဂ္ဖုိလ္ဟူသည္ ၪာဏ္ပညာပင္ျဖစ္သည္။

Even the omniscience of the Lord, who knew everything, is paññā.

အလုံးစုံကုိသိေသာ ျမတ္စြာဘုရား၏ သဗၺညဳတဟူသသည္လညး္ ၪာဏ္ပညာပင္ ျဖစ္သည္။

The knowledge of small-arms, artillery, explosives and such materials is ñā¼a.

ေသနတ္၊အေျမာက္၊ဗုံးလက္နက္၊ကိရိယာအမ်ိဳးမ်ိဳးတုိ႔သည္လည္းၪာဏ္ပညာမွထြက္သည္ခ်ည္း ျဖစ္သည္။

We have to remember also that the telegraph and photography are made possible by ñā¼a.

စကားေျပာေၾကးနန္း၊အရပ္က်ပုံကုိယူနုိင္ေသာ အတတ္အစရွိသည္တုိ႔သည္လည္း ၪာဏ္ပညာမွ ျဖစ္သည္

ခ်ည္းဟူ၍ မွတ္ရမည္။

Because such benefits can endure until the coming of the Lord, the Buddha-to-be
(Boddhisatta) is the Lord of Wisdom (Paññædhika).

သည္သာမကေသး ဘုရားတုိင္ေအာင္ ျဖစ္ေစနုိင္ေသာေၾကာင့္ ပညာဓိကဘုရားေလာင္း ရွိသည္။

79
Ñæ¼a- derives from the same root as “gnosis”, “know”, “ken” and so on. All of them
have rather different areas of meaning. Ñæ¼a includes, I think, more of active cognition than
“Knowledge” in which the acquisition of content is complete.
 89

၂၁။ ဓိတိဟူေသာ လုံ႔လ၀ီရိယထုတ္ျခင္း၏ အက်ိဳး

21. The benefits of the energy that is called dhiti

The constant exertion of the energy that is known as dhiti also brings many benefits, both in
this world and in the next.

ဓိတိဟူေသာ မျပတ္ထုတ္အပ္ေသာ လုံ႔လ၀ီရိယသည္လည္း ေလာကီ၊ေလာကုတၱရာ မ်ားစြာေသာ အက်ိဳး

ကုိေပးသည္။

It is only in the worlds of the spirits and of the Brahmas that it is easy to gain kammatic
goods. In the world of men they are not easily to be gained.

နတ္ျပည္၊ျဗဟၼျပည္မ်ားမွာသာ ကံအက်ိဳးသက္သက္ကုိ ခံစားရသည္။ လူ႔ျပည္မွာ ကံအက်ိဳးသက္သက္

မျဖစ္နုိင္။

In this life Prince Siddhartha, Buddha-to-be and actually on the point of attaining Buddha
hood, could reach it only by the strenuous practice of austerities and deep meditation.

ဤဘ၀ဧကန္ ဘုရားျဖစ္မည့္ဘုရားေလာင္း သိဒၶတၳမင္းသားေသာ္လည္း လုံ႔လထုတ္၍ ဒုကၠရ စရိယာ

က်င့္ျခင္း၊ ကမၼ႒ာန္းစီးျဖန္းျခင္းမ်ားကုိ ျပဳမွ ဘုရားျဖစ္နုိ္သည္။

If men did not take steps to modify the state in which they are born, they would be like
monkeys, not like men, with long toe and finger nails, long hair and pelts.

ေလာက၌လူတုိ႔သည္ အမိေမြးသည့္အတုိင္းျဖစ္၍၊ ၀ီရိယျဖင့္ မသုတ္မသင္ မရွင္းမလင္း ထားလွ်င္ေျခ

သည္း၊လက္သည္း၊ဆံ၊အေမႊးတုိ႔သည္ရွည္၍လူႏွင့္မတူ ေမ်ာက္ကဲ့သုိ႔ ျဖစ္လိမ့္မည္။

In this world men have to exert themselves to get their food and drink. Without labour, the
fields would not be tilled and there would be no rice for food.

ေလာက၌လူတုိ႔စားေသာက္ရန္ကုိလည္း လုံ႔လ၀ီရိယထုတ္၍ မလုပ္မေဆာင္လွ်င္ လယ္ယာ မျဖစ္မထြန္း၊

စားေသာက္ရန္ ဆန္စပါးမရွိ ျဖစ္လိ္မ့္မည္။

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If they did not exert themselves to weave their clothing, there would be no cloth to dress
themselves with and they would go naked.

၀တ္ဆင္ရန္ကုိလည္း လုံ႔လထုတ္၍ မရက္မလုပ္လွ်င္ အ၀တ္ပုဆုိး၀တ္ဆင္ရန္မရွိ၊အခ်ည္းႏွီးျဖစ္လိမ့္မည္။

If they did not build, they would have no towns, villages, houses or monasteries to dwell in
and would have to live in the cold open field.

ေနထုိင္ရန္ ၿမိဳ႕ရြာ၊အိမ္ေက်ာင္းကုိေသာ္မွလည္း မေဆာက္မလုပ္လွ်င္ လြင္တီးတည္းမွာ ေနရလိမ့္မည္။

We do not have heavenly mansions at a thought or "wishing trees" growing, provided by the
merits of our kamma, for us to live with in our southern-islands.

ငါတုိ႔ေတာင္ကၽြန္းအရပ္မွာ မ်ားေသာအားျဖင့္ ေနထုိင၀

္ တ္ဆင္ရန္ ေရွးကုသိုလ္ကံေၾကာင့္ အလုိလုိ

ဘုံဗိမာန္ ပေဒသာပင္ ေပါက္ေသာမည္သည္ မရွိ။

Even if we have learned by our study how to design and make the kinds of machinery,
weaponry and textiles that we have spoken of, if we do not exert ourselves to make them, there will
be no production.

ေနာက္ကဆုိခဲ့ၿပီးေသာ စက္အမ်ိဳးမ်ိဳး၊လက္နက္အမ်ိဳးမ်ိဳး၊အထည္အမ်ိဳးမ်ိဳးတုိ႔ကုိ လွပ ေကာင္းမြန္ေအာင္

ဆင္ျခင္စဥ္းစား၍ ၪာဏ္ျဖင့္သိျမင္ေသာ္လည္း ၀ီရိယထုတ္ မလုပ္ မေဆာင္လွ်င္ တစ္စုံတစ္ခုေသာ ၀တၳဳမွ်

မျဖစ္နုိင္။

We have to remember that it is only by putting forth our full effort in work that it will come
about.

ေလာက၌လူတုိ႔ သုံးေဆာင္သမွ်ေသာ ၀တၳဳကုိ စဥ္းစားၾကည့္ရႈ၍ ဆင္ျခင္လွ်င္ အလုိလုိ ျဖစ္ေသာမည္

သည္မရွိ၊လုံ႔လ၀ီရိယထုတ္လွ်က္ လုပ္ေဆာင္ေသာေၾကာင့္သာ ျဖစ္သည္ ခ်ည္း မွတ္ရမည္။

Gold, silver and diamonds too do not come forth out of the earth to the human world of their
own will; it is only by man's making the effort of digging them from out of the earth that they come
to man's world.
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ေရႊ၊ေင၊ြစိန္ေက်ာက္တုိ႔သည္လည္း ေျမႀကီးထဲမွအလုိလုိေပၚ၍ လူ႔ျပည္ကုိေရာက္လာ သည္မဟုတ္၊

ေျမႀကီးကုိတူးဆြကာ လူတုိ႔လုံ႔လ၀ီရိယျဖင့္ လူ႔ျပည္သုိ႔ လာေရာက္သည္။

We have to believe and know for certain that we live and enjoy these benefits only as the
result of a total effort in the world80. It has therefore been said:

ေလာကတစ္ခုလုံး၌ လုံ႔လ၀ီရိယအက်ိဳးကုိသာ ခံစား၍ ေနၾကရသည္ကုိ ေစ့ေစ့ဆင္ျခင္ေလ သိျမင္ေလ

ျဖစ္လိ္မ့္မည္။ ထုိ႔ေၾကာင့္-ဤသုိ႔ ေဟာေတာ္မူသည္။

That is to say: People whose energy is small and the lazy, they may live long, even passing
an hundred years, but the strenuous man, who exerts himself, if he lives only a day, will do more
than these idlers.

အႏွစ္တစ္ရာအသက္ရွည္ေသာ ယုတ္ေလ်ာ့ေသာ၀ီရိယရွိေသာ ပ်င္းရိေသာသူထက္၊ ၿမဲၿမံစြာ အားထုတ္

အပ္ေသာ၀ီရိယရွိေသာသူ၏ တရက္မွ်အသက္ရွင္ရျခင္းက ပုိျမတ္၏။

Such benefits, and more, may last until the coming of the Lord, so that the Buddha-to-be
(Bodhisatta) is the Lord of Energy (Vīriyādhika). Vøriyavato kiµ næma kammaµ na
sijjati81(everything can be succeed by one who has diligent.)

ဆုိခဲ့ၿပီးေသာအက်ိဳးမ်ားသာ မကေသး ဘုရားတုိင္ေအာင္ ျဖစ္ေစနုိင္ေသာေၾကာင့္ ၀ီရိယာဓိက ဘုရား

ေလာင္း ရွိသည္။၀ီရိယ၀ေတာ ကံိ နာမ ကမၼံ န သိစၨ်တိ။

80
Ræjadhamma. Pp-195-6
81
Nadakkhadøpanø. 43
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၂၂။ စာဂဟူေသာ စြန္႔ႀကဲေပးကမ္းျခင္း၏ အက်ိဳး

22. The benefits of the divestment that is called cāga

Discarding and giving away wealth and property is known as cāga. It is included in the four
rules of sa³gaha that apply to all peoples. It is also included in the ten duties of kingship and is the
pāramī perfection of dāna.

ဥစၥာပစၥည္းကုိ စြန္႔ႀကဲေပးကမ္းျခင္း စာဂမည္သည္ ခပ္သိမ္းေသာသူတုိ႔ႏွင့္ ဆက္ဆံေသာ သဂၤဟတရား

ေလးပါးတြင္ ပါ၀င္၏။ မင္းက်င့္တရား ဆယ္ပါးတြင္လည္း ပါ၀င္၏။ ဒါနပါရမီလည္း ျဖစ္၏။

In this world there is no one who will not act appropriately in any situation if an authority
does not complete its function of charity to the extent that it should.

ေလာက၌အလုပ္အေဆာင္ မႈခင္းျပဳဖြယ္ကိစၥရွိသမွ်ကုိ အစုိးရပင္ျဖစ္ေစကာမူ၊ တန္ ေလာက္ေအာင္ေပး၍

မခုိင္းလွ်င္ မည္သည့္အမႈကုိမွ် ေနရာက်ေအာင္လုပ္ေဆာင္ မည့္သူမရွိ။

If indeed government power is used in oppression, if revolution is possible, revolution will

occur; if it should not be possible, people will escape from the jurisdiction. In any case work will be
ill done. For this reason it has been said:

အကယ္၍အစုိးရဂုဏ္ႏွင့္ ႏွိပ္စက္၍ခုိင္းလွ်င္၊ လွန္ျပန္နုိင္လွ်င္ လွန္ျပန္လိ္မ့္မည္၊ မလွန္ ျပန္နုိင္လွ်င္ ထြက္

ေျပးတိမ္းေရွာင္လိမ့္မည္။ အမႈကုိေကာင္းေအာင္ မလုပ္နုိင္၊ထုိ႔ေၾကာင့္ ဤသုိ႔ ေဟာေတာ္မူသည္။

That is to say: Giving away and discarding things can bring the uncivil to civility (this does
not only mean humans - we can see that the wild beasts of the forest are tamed if we feed them); free
giving brings the benefits which we desire both in this world and in the next.

ေပးကမ္းစြန္႔ႀကဲျခင္းသည္ မယဥ္ေက်းေသာသူကုိ ယဥ္ေက်းေစနုိင္၏။ (လူကုိမဆုိထား ႏွင့္ဦး၊

ေတာတိရစၧာန္ကုိေသာ္လည္း အစားအေသာက္ေကၽြးေမြးလွ်င္ ယဥ္ေက်းလာ သည္ကုိ မ်က္ျမင္ပင္ျဖစ္

သည္။ ေပးကမ္းျခင္းသည္ ပစၥဳပၸန္ တမလြန္ေလာကႏွစ္ပါး၌ အလုိရွိအပ္ေသာအက်ိဳးကုိ ၿပီးေစတတ္၏။

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By giving and by friendly speech all living creatures are made glad. Those who give freely
and those who speak gently gain influence.

ေပးကမ္းစြန္႔ႀကဲျခင္း၊ ခ်စ္ဖြယ္ေသာစကားကုိဆုိျခင္းျဖင့္ သက္ရွိသတၱ၀ါတုိ႔သည္ ၀မ္းေျမာက္ၾကကုန္၏။

ေပးကမ္းသူ၊ခ်စ္ဖြယ္စကားကုိဆုိသူသုိ႔ ညြတ္လည္း ညြတ္ၾက ကုန္၏။

The benefits spoken of, and more, are called "giving away and discarding" and can come
from religious faith (saddhā82). They can last until the coming of the Lord and the future Buddha is
therefore the Lord of Saddhā (Saddhādika).

ဆုိခဲ့ၿပီးေသာအက်ိဳးမ်ားသာ မကေသး၊ေပးကမ္းျခင္းမည္သည္ သဒၶါတရားရွိမွ ျဖစ္နုိ္င္ ၏။ သဒၶါတရားမည္

သည္လည္း ဘုရားတုိင္ေအာင္ ျဖစ္ေစနုိင္၏၊ ထုိ႔ေၾကာင့္ သဒၶါဓိက ဘုရားေလာင္းရွိသည္။

The sacrifice of one's own life too may be cāga. In a time of perceived danger, or when death
is near, if you do not dare to toss away your life, but stay stuck in anxiety, you will do nothing good.

If you cannot foresee an outcome, but when danger comes you do not dare to risk your life, only loss
and destruction will face you83.

ကုိယ့္အသက္ကုိစြန္႔ျခင္း စာဂဟူသည္လည္း ေဘးရန္ေတြ႔ေသာအခါ၊ ေသခါနီးေသာ အခါ၊ ကုိယ့္အသက္

ကုိမစြန၀
္႔ ံ႔၊ထိတ္လန္႔ျခင္းျဖစ္လွ်င္ အမႈကုိေကာင္းစြာ မလုပ္ေဆာင္ နုိင္၊အက်ိဳးအေၾကာင္းကုိ မသိနုိင္ျဖစ္၍

ေဘးရန္ ေတြ႔ေသာကာလ အသက္ကုိ မစြန၀

္႔ ံ႔ လွ်င္ ရႈံးပါးပ်က္စီးျခင္း ျဖစ္လိမ့္မည္။

When the Videha country was under siege, Mahosadhā, at risk of his life, made his way into
the besieging army of King Sū¹a¼ībrahmadatta and showed the heirloom ruby to the brahma¼a
Keva¥¥a and hung it on his forehead. Because it had been rubbed upon the ground, the army of
eighteen akhobhinī was destroyed84.

82
A³. III. ¿ø. 191
83
Jæ. I. A. 298
84
Jæ. VI. A. 250
 94

မေဟာသဓါသည္ ၀ိေဒဟရာဇ္ျပည္ကုိ ၀ိုင္းထားေသာအခါ အသက္ကုိစြန္႔၍ ၀ုိင္းထား သည့္ စူဠဏီ

ျဗဟၼဒတ္မင္းတပ္တြင္းသုိ႔ ၀င္ၿပီးလွ်င္ နန္းစဥ္းပတၱျမားကုိ ေက၀ဋ္အား ျပကာ၊ ဦးစြန္းကုိဆြဲၿပီး ေျမ၌

ပြတ္ေသာေၾကာင့္ တစ္ဆယ့္ရွစ္ အေကၡာဘိဏီ တပ္ပ်က္ သည္။

If death is near and you are afraid, if you do not hold the Law firmly in your heart, you will
find yourself on the way to one of the four bad rebirths.

ေသခါနီးေၾကာက္ရြံ႕ျခင္းျဖစ္၍ တရားကုိေကာင္းမြန္စြာ ႏွလုံးမသြင္းနုိင္လွ်င္ ဧကန္ အပါယ္ေလးပါးသုိ႔

သြားလိမ့္မည္။

It is therefore said "If you are brave, you won't die: if you do die, you won't go to hell." In
this world, when warfare and battle are in question, the brave win and the nervous lose85.

ထုိ႔ေၾကာင့္ ´ရဲေသာ္မေသ၊ ေသေသာ္ငရဲမလား´ ဟူ၍ ဆုိရုိးရွိေလသည္။ေလာကတြင္ စစ္ေရးစစ္မက္မႈ

ဟူသမွ်၌ ရဲရင့္သူကသာ နုိင္၍ ေၾကာက္သူက ရႈံးသည္ခ်ည္းမ်ားသည္။

၂၃။ အေနာက္နိုင္ငံမ်ား၌ သစၥာ၊ ဓမၼ၊ ဓိတိ၊ စာဂ ဟူေသာ တရားတုိ႔ ထြန္းကားေၾကာင္း

23. How these four qualities have developed among the western nations

As we have said, if in this world all intelligent action is taken in full consciousness, effort
that is profitless will be avoided; all efforts will be directed, without relaxation. Towards beneficial
ends.

ဤဆုိခဲ့ၿပီးသည့္အတုိင္း ေလာက၌ၪာဏ္ပညာရွိေသာ ခပ္သိမ္းေသာအမႈကုိ သိျမင္ ေအာင္လုပ္ၿပီးလွ်င္

အက်ိဳးမရွိသည္ကုိပယ္၍၊အက်ိဳးရွိမည့္အရာကုိ မဆုတ္မနစ္ လုံ႔လ၀ီရိယထုတ္၍လုပ္။

Gifts must be made as is needed; words must be made good; where it is right to sacrifice life,
it must be sacrificed. When action is taken in conformity with these four rules, there is nothing that
cannot be accomplished.

85
Ræjadhamma. 198
 95

ေပးကမ္းသင့္သည့္အရာကုိလည္း ေပးကမ္း၊ စကားကုိလည္း မွန္ကန္ေအာင္ေျပာဆုိ၊ အသက္ကုိလည္း

စြန္႔သည့္အရာမွာ စြန္႔။ အမႈခပ္သိမ္းတုိ႔ကုိ ဤတရားေလးပါးႏွင့္ခ်ည္း ျပဳလုပ္လွ်င္ မၿပီးေသာမည္သည္

မရွိနုိင္ရာ။

For this reason, if these four rules are followed there will be nothing to worry about, either
in this world or in the next -- so the Lord proclaimed86.

ထုိ႔ေၾကာင့္ ဤတရားေလးပါးကုိ က်င့္ေဆာင္လွ်င္ ဤပစၥဳပၸန္ေလာက၊ ေနာင္တမလြန္ ေလာက၌ စုိးရိမ္

ရန္မရွိ၊ေကာင္းသည္ဟူ၍ ဘုရားေဟာေတာ္မူသည္။

In the present age the countries of the west are pre-eminent in their prosperity, and they hold
closely to these four rules. We can see how they advance and prosper through the equal weight they
give to all four87.

ယခုအခါအလြန္စည္ပင္ျဖစ္ထြန္းေသာ အေနာက္တုိင္းျပည္နုိင္ငံမ်ားမွာ ဤတရားေလး ပါးႏွင့္ကပ္၍ ၾကည့္

လွ်င္ ညီေသာအခ်က္မ်ားေသာေၾကာင့္ တရားေစာင့္သျဖင့္ ျဖစ္ထြန္း တုိးပြါးသည္ကုိ မ်က္ျမင္ပင္ျဖစ္သည္။

In the Vānarinda Jātaka, the crocodile, who was to be Devadatta called out to the Buddha-to-
be (Boddhisatta), the monkey Vānarinda who had just beaten him

၀ါနရိႏၵဇာတ္၌ကား ဘုရားေလာင္း၀ါနရိႏၵေမ်ာက္မင္း၊ ေဒ၀ဒတ္ေလာင္းမိေက်ာင္းကုိ ေအာင္ေသာေၾကာင့္

မိေက်ာင္းက ဤသုိ႔ဆုိ၏။

That is to say -- “Anyone in whom these four principles are settled can overcome all
enemies. You, monkey King, since you embody these four, have been able to overcome me, the
crocodile, known to be your enemy."

In consequence of this saying, they are called "the four Enemy-beaters". This saying is called
“The Four Enemy-beaters”.

86
Sn. 307
87
Ræjadhamma. 198
 96

ဤတရားေလးပါးရွိသူသည္ ရန္အေပါင္းကုိေအာင္နုိင္၏၊သင္ေမ်ာက္မင္းလည္း ဤ တရားေလးပါး ရွိေသာ

ေၾကာင့္ငါမိေက်ာင္းတည္းဟူေသာရန္သူကုိ လႊမ္းနုိင္၏ ဟု ဆုိ သည္ကုိ အစြဲျပဳ၍ ရန္ေအာင္ေၾကာင္း

ေလးပါးလည္း ဆုိၾကသည္။

“Truth, Wisdom, Energy, Charity -- these are the four deeds that beat the enemy. They are
the metal crushers and in any affair will keep you safe.”

သည္ကုိရည္၍သံ၀ရပ်ိဳ႕တြင္

´သစၥံဓမၼ၊၀ီရိယႏွင့္၊စာဂဟူသည္၊ရန္သူေအာင္မႈ၊ေၾကာင္းေလးခုျဖင့္၊သတၱဳမဒၵန၊ကိစၥၿပီးကုန္၊ကုိယ္မႈလုံသား

´ဟူ၍ စပ္ေလသည္။

၂၄။ အမႈကုိၿပီးေစတတ္ေသာ အေၾကာင္းတရား ငါးပါး

ငါးပါး

24. Five Principles for bringing affairs to a successful conclusion

There appear in the Alabbaniya¥hæna Sutta in the Fifth Nipāta of the A³guttaranikāya88
scripture, and other texts, the five rules that can bring affairs to a conclusion:

ေလာက၌အမႈကုိၿပီးေစတတ္ေသာ အေၾကာင္းတရားငါးပါး ရွိသည္ကုိ အဂၤုတၱိဳရ္ ပါဠိ ေတာ္၊ ပဥၥကနိပါတ္၌-

That is to say: first, speaking with pride; second, reciting charms of great power; third,
speaking words of love and friendship; fourth, giving away possessions; fifth, making a show of
local custom; in any affair, using whichever of these five modes of speech suits best will gain an
advantage. In such business using these five rules properly will bring success.

(၁) ဂုဏ္ေက်းဇူးကုိေျပာဆုိျခင္း၊ (၂) တန္ခုိးႀကီးေသာမႏၱာန္ကုိ မန္းမႈတ္ျခင္း၊ (၃) ေကာင္းေသာစကား

ကုိေျပာဆုိျခင္း၊ (၄) ဥစၥာေပးကမ္းျခင္း၊ (၅) အမ်ိဳးတုိ႔၏ထုံးစံအစဥ္ ကုိျပျခင္း၊ ဤအေၾကာင္းတရား ငါးပါး

တုိ႔တြင္ သင့္ေလွ်ာ္ေသာအေၾကာင္းျဖင့္ အက်ိဳးကုိ ရေစရာအရပ္ေဒသ၌ လုံ႔လထုတ္ရာ၏။

88
A³. II. 30
 97

(ေ၀ဒဗၺဇာတ္၌ မႏၱန္ႏွင့္သင့္ေလွ်ာ္သည့္နကၡတ္ စန္းယွဥ္သည့္အခါ၊ ဤမႏၱန္ကုိ ရြတ္ လွ်င္ ေရႊမုိးေငြမုိး

ရြာသည္။ အကာလဖလမႏၱန္ျဖင့္ ေရကုိမန္း၍သစ္ပင္ကုိ ပက္ ဖ်န္းလွ်င္ အခ်ိန္အခါမဟုတ္ဘဲ အသီးသီး

သည္။ ပထ၀ီဇယမႏၱန္ကုိ မန္းလွ်င္ ရန္ အေပါင္းကုိ ေအာင္သည္။ ပဒကၡရမည္ေသာ မႏၱန္ကုိရ၍ ေပါရိ

သာဒမင္း ေလကဲ့သုိ႔ လွ်င္ျမန္သည္။ ဖုတ္သြင္းေသာမႏၱန္ကုိရ၍ က်ားေသကုိဖုတ္သင

ြ ္းေသာေၾကာင့္

က်ားထၿပီးကုိက္သည္။ ဤသို႔စသျဖင့္ ေရွးအခါမႏၱန္မန္း၍ အက်ိဳးရွိေၾကာင္းကုိ မ်ားစြာေသာက်မ္းဂန္္တုိ႔၌

ဆုိ သည္။ ယခုအခါမူကား ဤကဲ့သုိ႔ထင္ရွား ေက်ာ္ေစာေသာ မႏၱန္တုိ႔ကုိ မေတြ႔မျမင္ဘူး ၾကေလ။)

၂၅။ ယုတ္မာေသာသူတုိ႔ကုိ ေအာင္ရာေအာင္ေၾကာင္း တရာေလးပါး

25. Four rules for defeating the inferior

In the matter of defeating the inferior, the Dhammapada has

ယုတ္မာေသာသူတုိ႔ကုိ ေအာင္ရာေအာင္ေၾကာင္းကုိကား -

That is to say: You may defeat an angry man by not answering his anger with yours, but with
forgiveness.

ေဒါသအမ်က္ထြက္ေနေသာသူကုိ အမ်က္တု႔ံျပန္၍မထြက္ သည္းခံျခင္းျဖင့္ ေအာင္ရာ ၏။ (အသုရာ နတ္

မင္းကုိ သိၾကားမင္းဆုိေသာစကားႏွင့္ ဤစကားညီညြတ္ သည္။)

You may defeat one who is of no standing by showing your own standing.

သူေတာ္မဟုတ္ ယုတ္မာသူကုိ သူေတာ္ေကာင္းအျဖစ္ျဖင့္ ေအာင္ရာ၏။

You may defeat one who is miserly and unwilling to give by your own generosity.

မေပးကမ္းလုိ ၀န္တုိစဥ္းလဲေသာသူကုိ ေပးကမ္းျခင္းျဖင့္ ေအာင္ရာ၏။

You may defeat the liar by your own truth.

မဟုတ္မလ်ား မုသားေျပာတတ္သူကုိ အမွန္အကန္ေျပာဆုိျခင္း သစၥာတရားျဖင့္ ေအာင္ ရာ၏။

 98

To defeat such people as these in these ways is a victory good in worlds, our present world
and the next.

ဤဆုိခဲ့ၿပီးေသာသူတုိ႔ကုိ ဤဆုိခဲ့ၿပီးသည့္အတုိင္း ေအာင္ျမင္ျခင္းသည္ကား ပစၥဳပၸန္ တမလြန္ ႏွစ္ပါးေသာ

ေလာက၌ပင္ ေကာင္းေသာေအာင္ျမင္ျခင္းျဖစ္၏။

It is a victory gratifying to the Lord and the virtuous.

ဘုရားအစရွိေသာ သူေတာ္ေကာင္းတုိ႔ ႀကိဳက္ႏွစ္သက္ေသာ ေအာင္ျမင္ျခင္းျဖစ္၏။

It is right to remember these four modes of gaining the victory all one's life.

ထုိ႔ေၾကာင့္ ဤေအာင္ျမင္ေၾကာင္းနည္းလမ္းေကာင္းေလးမ်ိဳးကုိ အသက္ထက္ဆုံး မွတ္သားအပ္သတည္း။