1

Chapter 3

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1. Three tendencies to be avoided by kings -- from the Tesakuna Jātaka

While the Most Excellent, All-knowing Lord was living the religious life in the Jetavana
Monastery, advising all living creatures, men, spirits and brahmans on the good life, he gave the
following admonishment on staying firm in the law to King Kosala of Pasenadī:

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That is to say: King Death does not make appointments for the time to die; no gifts or offerings
taken by King Death can win freedom from death. No one can fight against King Death. No one can
defeat him. All creatures come to no other end but to lie in death.

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No ruler can order it that a particular man shall not die. There is only one Ruler who ordains that
no creature will avoid death, and so Death earns his title of King1.

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Dealing with the impossibility of avoiding death, a moment of the Buddhuppāda (the age in
which a Buddha is born) states the law that anyone who has attained humanity must come to his death. In
times past before the Religion (sāsanā), there was no other law laid down to be observed but the law of
Death.

1
Ræjadhamma. 201
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At a time when no organised Religion (sāsanā) existed, there was no one to expound any law with
authority, and those who wished to follow the law had to listen and follow what was told them by wise
birds and animals. In the Tesaku¼a Jātaka, in the forty-sixth nipāta, there is a description of hearing and
following such an omen and of the benefits won by doing so.

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It is told there how Brahmadatta, King of vāranasī (the future Ānanda, brother to the Lord), asked
the Owl Vessantarā (the future Sāriputtā) what a king must do to be a good king, and received the answer:

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That is to say: One who is called a king, lord of the land, in administering his country must above
all restrain himself from false and deceitful speech, from wrath, from neglecting the country's concerns
for indulgence in shows and other sensual pleasures. He should govern the land following these three
rules. The Lord and other wise men have pronounced these three rules to be those to be followed by
kings.

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2. Truth for kings

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There is no fertility in the lands of kings who do not keep faith and who lie. The land's
productiveness falls off by seven cubits from where men work in their fields and gardens.

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Consequently the rice, paddy, vegetables and other tasty foods that are grown in these lands, the
medicinal such as oil, butter, honey, palm and cane sugars, and the three hot spices, and the animals that
have to live upon devitalized foods, all will suffer from many diseases.

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If medicines are given for these diseases, the medicines that are given will have sprung from
ground that has no virtue and so they will have no effect and many will die.

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Crops will fail and this will lead to difficulty in collecting taxes in full.

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Kings and rulers who thus cannot collect their taxes will be unable to pay enough to their
ministers, officers and soldiers to keep their cities secure. Ministers, officers and soldiers who are
inadequate for keeping their cities secure will be unable to perform their offices properly2. They will be
unable to frustrate their enemies and to defeat them.

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Kings who lie are not people to be trusted - their reputation will be bad.

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Truly, not only will their kingdoms be lost, but earth will swallow up in the tomb kings who
speak untruly.

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It will never be believed that one who is given to falsehood in his words and his actions, who lies,
will turn away from the demerit of ill deeds, as the most Excellent Lord has said in the Dhammapada
scripture.

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Ekaµ dhammaµ atøtassa,

musāvādissa jantuno;

Viti¼¼a paralokassa,

natthi pāpaµ akāriyaµ3.

2
Jæ. A. V.118
3
Dh. II. 119
 5

That is to say: One who speaks untruly, who dares to violate a single contract, is one who dares to defy
the next world - there is none among other creatures who would do such evil.

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This means that the one who dares to break his word and lie will boldly do it, not fearing to fall
into the ten states of evil and ill-doing4.

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A gāthā in the Sivirāja Jātaka in the twentieth nipāta5 spoken to King Sivirājā says that one who

breaks a promise to give is destined for hell, even though it was his own property:

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Yo ve dassanti vatvāna,

adāne kurute mano;

pāpā pāpataro hoti,

sampatto yamasādhanaµ6.

That is to say: Whoever really has said "I shall pay" and has said this clearly, but intends in his mind not
to pay, is lower than the lowest. He is exceedingly low and is on his way to the admonishments of King
Yama in Hell.

4
D. III. 180
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6
Jæ. A. IV. 406
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In the Parābhava Sutta too there is:

Yo brāhmanaµ samanaµ vā,

aññaµvāpi va¼ibbakaµ;

musāvādena vañceti,

taµ parābhavato mukhaµ7.

That is to say: When a Brahman or a monk, or even a non-religious, asks for food, anyone who says "I
shall give it you" but deceives them with lies, is on his way to ruin.

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For this reason, future Buddhas who have received the prophecy always shun lies and untruths.

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The reason for this is that they cannot be held back from their way to Enlightenment whether by
their own death, through the robbery of their property, through the violation of their children or the people
of their households, or through the drinking of liquor.

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Expressed otherwise, drinking liquor to excess, violation of their children or wives, robbery of
property by burglars, all may cause their deaths, but, once they have received their call, they will not lie,
since one who lies can never attain Enlightenment.

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3. How the peoples of the west abide by contracts

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The peoples of the western countries know that speaking the truth and keeping faith bring great
benefits, while untruth is a great fault. They give much importance to keeping faith. Whatever they have
agreed in joint consultation to enact into law cannot be begged off; there are no exceptions and the law is
so enacted.

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If one or two officials fail to be present at the time when it has been agreed that they should be,
whether for a true reason or for a false one, they are seen as ones who spoil the business.

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Any official of one party, who fails to be present according to his instructions at the time stated,
will prejudice the passage of the law and this may be irreversible.
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In this world there are times set for working to achieve benefits.

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If the work is not done at the proper time, the time will go by and the opportunity will be lost.

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If, at the time proper for sowing a particular crop, the time is let slip, there will be no fruit and all
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If the work is not done that would bring in a thousand moneys on a particular day, it will be lost;
if it is done on the next day, it will have taken two days and the thousand that might have been made on
the first day is lost.

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In the life of men, too, from their birth to their death, nothing of their youth that slips away into
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Therefore what has to be done must be done without taking time off. It is not right to let time get
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 9

ထုိ႔ေၾကာင့္ လုပ္ေဆာင္ရန္မႈခင္းကိစၥကုိလည္း မရပ္မဆုိင္း လုပ္ေဆာင္သင့္သည္။ အခ်ိန္ကာလလြန္သည္ကုိ

လက္မခံသင့္ေပ။

Therefore, there are proper times to work for making the best of this and of the next worlds.

ဤသုိ႔ေလာကီေလာကုတၱရာ အက်ိဳးစီးပြါးျဖစ္ထြန္းေအာင္ မႈခင္းကိစၥလုပ္ေဆာင္သမွ်တုိ႔သည္ အခ်ိန္ကာလ

ပမာဏ ျဖစ္သည္။

It has been said therefore: moghaµ kālaµ na khøyeyya8 - that is "do not let time pass uselessly."

ထုိ႔ေၾကာင့္´ေမာဃံ ကာလံ န ခီေယယ်` ဟူ၍ ေဟာေတာ္မူသည္။ အခ်ိန္ကာလကုိ အလဟႆအခ်ည္းႏွီး

မကုန္ေစရာ။

In this world, if, of two men engaged in a project one says exactly what he will do and later
forgets and fails to do it, the whole of the work on which they are engaged becomes useless and fails.

ေလာက၌ အမႈကုိလုပ္ေဆာင္သူႏွစ္ဦးတုိ႔တြင္ တစ္ဦးက မည္သည့္အမႈကုိလုပ္ေဆာင္ပါမည္ အေသအခ်ာေျပာ

ဆုိၿပီး၊ ေနာင္ ယုံၾကည္စိတ္ခ်၍ေနရာ၊ ဆုိတုိင္းမျပဳလုပ္ေသာေၾကာင့္ အၾကံအစည္အလုပ္အေဆာင္ အလုံးစုံ

ခ်က္ခ်င္းပ်က္စီးသည္။

If in a major project you speak without meaning it, you will get much blame. Such blame is not
the same as that for speaking untruly, but one who has spoken cannot recall his words.

အမႈႀကီးႀကီးကုိ အလြဲေျပာလွ်င္ အျပစ္ႀကီးႀကီးေရာက္သည္၊ ဤေရာက္ေသာအျပစ္ သည္လည္း မမွန္ေျပာသည္

ကုိ ခံရသူသာမဟုတ္၊ေျပာသူကုိလညး္ ဧကန္ျပန္၍ေရာက္မည္။

When duties are assigned in the presence of an enemy and sectors for guarding are clearly
accepted, if one fails to guard as he had promised and the enemy breaks in his sector, all is lost.

ရန္သူရွိသည့္အခါ တာေ၀၍ေစာင့္ၾကတမ္း အေသအခ်ာေျပာဆုိၿပီး ေစာင့္ေရွာက္ၾကရာ ေျပာတုိင္းမေစာင့္

ေရွာက္သည့္ဘက္ကရန္သူ၀င္လွ်င္ အလုံးစုံဧကန္ပ်က္စီးမည္။

8
Saturærakkhadøpanø. 260
 10

If you are known to have undertaken to do a particular thing, you must not work for any other
purpose; if you do not do as you have said, not only will many of those who hoped to profit from the
project gain less, but the deceived will become an enemy and in return will work to reduce the deceiver's
profit.

တစ္စုံတစ္ရာေပးမည္ဆုိ၍ထင္စားေသာေၾကာင့္ အျခားအက်ိဳးရမည္ကုိမလုပ္၊ဆုိသည့္ အတုိင္းလည္းမေပးလွ်င္

ထုိေမွ်ာ္လင့္သူ၌ မ်ားစြာအက်ိဳးယုတ္သည္သာမက အလွည့္ စားခံရသူကလည္း ရန္ၿငိဳးထား၍ လွည့္စားသူ၏

အက်ိဳးယုတ္ေအာင္ ျပန္လွန္ျပဳမည္ ဧကန္ျဖစ္သည္။

In carrying on the business of the world, you must keep to what you have undertaken in the first
instance. If you do not keep your word, it will not be possible to carry through the business and all will
be lost.

ေလာက၌မႈခင္းကိစၥလုပ္ေဆာင္ရန္ရွိသမွ်ကုိ ပထမေျပာစကားျဖင့္ေျပာဆုိ၍ခ်ည္းလုပ္ေဆာင္ရမည္ျဖစ္၍ စကား

အမွန္မေျပာမဆုိလွ်င္ အမႈကုိအမွန္လုပ္ေဆာင္နုိင္ရန္မရွိ။ ဧကန္ေလာကပ်က္စီးေတာ့သည္။

Thus the peoples of the West, recognising the important principles that speaking the truth brings
profit and lying brings loss, that failing to keep properly to time brings loss, and punctuality brings profit,
do not go beyond a promised time and, so that work may be done quickly, make use of telegraph lines,
steam ships and steam trains.

ဤသုိ႔စကားအမွန္ေျပာဆုိရာ၌အက်ိဳး၊မမွန္ေျပာဆုိရာ၌အျပစ္၊အခ်ိန္ကာလကုိလြန္ေစရာ၌အျပစ္၊ မလြန္ေစရာ၌

အက်ိဳးႀကီးေၾကာင္းကုိသိကုန္ေသာ အေနာက္တုိင္းျပည္သားတုိ႔သည္ အမႈကုိအခ်ိန္မလြန္ အလွ်င္အျမန္

လုပ္ေဆာင္နုိင္ေအာင္ စကားေျပာသံနန္း၊ မီးသေဘၤာ၊မီးရထားမ်ားကုိ လုပ္ကုိင္သုံးစြဲၾကသည္။

They also make use of machinery in their work so that it may be done quickly. Everybody --
women, men, important and unimportant people, all carry watches so as not to miss an appointment.

အလုပ္အမ်ိဳးမ်ိဳးကုိ လွ်င္ျမန္ေအာင္ စက္ကိရိယာႏွင့္လုပ္သည္။ မိန္းမ၊ေယာက်ၤား၊ လူႀကီး၊လူငယ္ရွိသမွ်တုိ႔သည္

အခ်ိန္မလြန္နုိင္ေအာင္ နာရီေဆာင္ၾကသည္။

For quick movement, both inside and outside the cities, roads are well kept. At night, no time is
wasted in sleep.
 11

အလွ်င္အျမန္သြားလာနုိင္ေအာင္ ၿမိဳ႕တြင္းၿမိဳ႕ျပင္လမ္းရွိသမွ်ကုိ ေကာင္းေအာင္ျပင္သည္။ ညဥ့္အခါအိပ္၍ ေနရ

ျခင္းသည္ အခ်ိန္ကာလ အခ်ည္းအႏွီးကုန္သည္။

At night in every city, lights are kept burning as bright as day, so that as far as possible trading,
services and work may be carried on without interruption and so that thieves and brigands cannot rob nor
enemies make an entrance.

ညဥ့္ကုိတတ္နုိင္သမွ် အေရာင္းအ၀ယ္ အကူးအသန္း အလုပ္အေဆာင္ မပ်က္စီးရေလေအာင္၊ သူခုိးဓါးျပတုိ႔

မခုိးမယူသာေအာင္၊ ရန္သူမ၀င္မေရာက္သာေအာင္၊ၿမိဳ႕ရြာတုိင္း၌ ညဥ့္အခါ ေန႔ကဲ့သုိ႔လင္းေအာင္ မီးအမ်ား

အျပားညွိထြန္းေစသည္။

We can see for ourselves that it is by this style of work that the western peoples have surpassingly
increased their well-being9.

ဤကဲ့သုိ႔ျပဳလုပ္ေသာေၾကာင့္ အေနာက္နုိင္ငံမ်ားမွာ ယခုအခါ အက်ိဳးစီးပြါး လြန္စြာတုိးတက္သည္ကုိ မ်က္ျမင္

ကုိယ္ေတြ႔ပင္ ျဖစ္သည္။

For this reason, the first consideration of kings must be to speak truly and to avoid lying, even to
save their own life10.

ထုိ႔ေၾကာင့္မင္းတုိ႔မည္သည္ ေရွးဦးစြာ မဟုတ္မမွန္ေျပာဆုိျခင္းမုသာ၀ါဒကုိ အသက္ေသမည့္အေၾကာင္း ေၾကာင့္

ေသာ္လည္း မေျပာဘဲေရွာင္ၾကဥ္ရမည္။

9
.Ræjadhamma.Pp. 204-5-6
10
Jæ. A. V .118
 12

4. Anger in Kings

၃/ ၄။ မင္းတုိ႔ မ်က္ေစာင္း

Those in authority cannot bring any action to a conclusion, or fulfill a destiny if they are subject
to what is called wrath.

အမ်က္ေဒါသမည္သည္အစုိးရမဟုတ္ေသာသူတုိ႔၌ ထုိအမ်က္ေဒါသဟူေသာအေၾကာင္းေၾကာင့္တစ္စုံတစ္ခု

ေသာ ကံေျမာက္ေအာင္ ကိစၥအၿပီးဆုံးတုိင္ေအာင္ မျပဳလုပ္နုိင္။

If one in authority shows wrath, it is not the same as if someone armed with a gun, a sword or a
spear uses it, - and the ruler can destroy another by a single word or by a sidelong glance.

အစုိးရမင္းတုိ႔မည္သည္ အမ်က္ထြက္လွ်င္ အျခားသူတုိ႔ကဲ့သို႔ ေသနတ္၊ဓါး၊လွံစေသာ လက္နက္ကုိကုိင္၍

ထုိးခုတ္ပစ္ခတ္ရေတာ့သည္မဟုတ္ ႏႈတ္ျဖင့္ႁမြက္ရုံ၊ မ်က္ေစာင္းထုိး ရုံမွ်ႏွင့္ သူတစ္ပါးကုိ ပ်က္စီးေစနုိင္ကုန္၏။

For this reason the wrath of ruling princes is placed among the four life-destroying evils and
quickly increases the burden of kamma. It can ruin others.

အၾကင့္ေၾကာင့္ အစုိးရမင္းတုိ႔၏ အမ်က္ေဒါသသည္ ပါဏာတိပါတစေသာ အပါယ္ေလး ပါးလားေၾကာင္းကံကုိ

အလွ်င္အျမန္ ျဖစ္ေျမာက္ေစနုိင္၏။သူတစ္ပါးကုိ ဖ်က္စီးနုိင္၏။

For this reason, those who have authority, even when they are not actually exercising it, must,
more than anyone else, control and hold back their anger.

ထုိ႔ေၾကာင့္အစုိးရမင္းတုိ႔သည္အစုိးမရေသာအျခားေသာသူတုိ႔ထက္အမ်က္ေဒါသကုိသိမ္းဆည္းတားျမစ္အပ္၏။

Even if someone speaks or acts in a way to arouse anger, he must be forgiven, looked upon and
embraced as a beloved son.

အမ်က္ထြက္စရာအမႈကုိ ေျပာဆုိျပဳက်င့္သူကုိေသာ္လည္းသည္းခံ၍ ခ်စ္လွစြာေသာသားကဲ့သုိ႔ ၾကည့္ရႈ

သိမ္းပုိက္အပ္၏။
 13

In the Sūladhammapāla Jātaka King Mahāpatāpa failed to control his anger and so killed his own
son, which he bitterly regretted. In his grief he cast himself from his throne and on the spot his heart
broke and he died11.

ထြက္ေသာအမ်က္ေဒါသကုိ မသိမ္းပုိက္ေသာေၾကာင့္ စူဠဓမၼပါလဇာတ္ေတာ္၌ သားေတာ္ကုိသတ္မိေသာ

မဟာပတာပမင္းသည္ အလြန္ေနာင္တ၊ပူေဆြးေသာကေရာက္၍ မိမိကုိယ္တုိင္ပင္ ရာဇပလႅင္ေပၚမွက်ၿပီးလွ်င္

ခ်က္ခ်င္းႏွလုံးကြဲကာ ေသရ၏။

Thus, while ruling princes should hold as their first consideration the avoidance of falsehood, the
second must be the avoidance of anger. This is set out in the Commentary on the Jātakas12.

ထုိ႔ေၾကာင့္အစုိးရမင္းမည္သည္ ကတိသစၥာမတည္၊ မဟုတ္မမွန္ေျပာဆုိျခင္းကုိ ပထမေရွာင္ၾကဥ္ရမည္၊ အမ်က္

ထြက္ျခင္းကုိ ဒုတိယေရွာင္ၾကဥ္ရမည္။ဟူ၍ ဇာတ္အ႒ကထာ တြင္ ဖြင့္ျပသည္။

5. Believing what is heard at entertainments

အေပ်ာ္အပါးလုိက္စား၍ ၾကားစကားကုိယူျခင္း

It is not right for ruling princes to behave triflingly and to rely upon the empty chatter of
worthless people(Picking casual phrases out of general chatter was a favourite way of finding an omen).

အစုိးရမင္းသည္ မည္မည္၀ါး၀ါး လူစုတ္လူႏုပ္တုိ႔ေျပာဆုိသည့္စကားကုိယုံၾကည္၍ ေပါ့ေပါ့ေလွ်ာ့ေလွ်ာ့ မျပဳအပ္။

It is not right to take heed of what is said by one or two of the people who are taking part in
entertainment and to take any sort of action upon it.

အေပ်ာ္အပါးအမႈကုိျပဳလုပ္ရာတြင္ ပါ၀င္ေသာသူတုိ႔၏စကား၊ တစ္ေယာက္ႏွစ္ေယာက္ေသာသူ ေျပာဆုိေသာ

စကားကုိ ယုံၾကည္၍ အမႈမ်ိဳးကုိ မျပဳအပ္။

11
.Jæ. A. III. 165
12
. Jæ. V. 118
 14

Action should only be taken upon the advice of wise ministers who have consulted one another and given
careful consideration to the country's affairs.

အႀကိမ္မ်ားစြာ စူးစမ္းဆင္ျခင္၍ တုိင္းေရးျပည္မႈကုိလုံ႔လထုတ္ေသာ ပညာရွိလူႀကီးတုိ႔ႏွင့္ ညွိႏိႈင္း၍သာ ျပဳလုပ္

အပ္၏။

That is why the Buddha spoke in verse as follows:

“Na tena hoti dhamm¥¥ho, yenatthaµ sæhasæ naye;

yo ca atthaµ anatthañca, ubho niccheya pa¼ðito.

“Asæhasena dhammena, samena nayati pare;

dhammassa gutto medhævø dhamma¥¥ho ti pavuccatø”ti.13

This is to say that: he is not just if he decides a case arbitrarily; the wise man should decide after
considering both what is right and what is wrong. The wise man who decides not arbitrarily safeguards
the law; he is to be called ‘one who abides by the law (dhamma¥¥ho).’14

In the Sarabha³ga Jātaka the rishi Kissavaccha was condemned by King Da¼ðhakī upon the word of a
certain priest and as the result that kingdom was brought to ruin and the King was cast into the hot ashes;
name of a hell15.

သရဘဂၤဇာတ္၌လည္း ပုေရာဟိတ္တစ္ေယာက္၏စကားကုိယူ၍ ကိသ၀စၧရေသ့ကုိ ျပစ္မွားေသာ ဒ႑ကီမင္း၏

နုိင္ငံ ပ်က္စီးၿပီးလွ်င္ ျပာပူငရဲ၌ျဖစ္ျခင္းကုိလည္းေကာင္း။

In the Māta³ga Jātaka again, because the rishi Māta³ga was condemned upon the word of some
worthless Brahmins the land was ruined and its King Majja was cast into hell16.

မာတဂၤဇာတ္၌ ယုတ္မာေသာျဗဟၼဏတုိ႔၏စကားကုိယူ၍ မာတဂၤရေသ့ကုိ ျပစ္မွားေသာေၾကာင့္ တုိင္းျပည္ႏွင့္

တကြပ်က္စီး၍ မဇၩမင္းသည္ ငရဲ၌ျဖစ္ျခင္းကုိလည္းေကာင္း။

13
.Dh. II. 241
14
. Mt. 372
15
Jæ. II.8/ Jæ. A. V. 141
16
. Jæ. A.IV. 390
 15

In the Gha¥apa¼ðita Jātaka the rishi Ka¼¼adīpāyana was condemned upon the word of a youth in
the King's following, as the result of which Vāsudeva and a full ten of the King's own brothers were slain
so that his line was cut off17. These examples must be borne in mind.

ဃဋပ႑ိတဇာတ္၌ မင္းပါးေနလူပ်ိဳလူရြယ္တုိ႔စကားကုိ ယူ၍ ကဏ္ဏဒီပါယနရေသ့ကုိ ျပစ္မွားေသာေၾကာင့္

၀ါသုေဒ၀အစရွိေသာမင္းညီေနာင္တစ္က်ိပ္တုိ႔အမ်ိဳးပါျပတ္ေအာင္ပ်က္စီးျခင္းကုိလည္းေကာင္းရႈဆင္ျခင္အပ္၏။

For this reason a king's first object will be to avoid falsehood; next, to keep control of his anger
and third, to avoid putting any reliance upon what people of no substance say when they are involved in
sensual pleasures.

ထုိ႔ေၾကာင့္ မင္းမည္သည္ ပထမ မုသာ၀ါဒကုိေရွာင္ၾကဥ္ရမည္၊ ဒုတိယ အမ်က္ေဒါသကုိ ေရွာင္ၾကဥ္ရမည္၊

တတိယကာမဂုဏ္၌ေပ်ာ္ပါး၍မည္မည္၀ါး၀ါးလူတုိင္းစကားကုိယုံၾကည္ျခင္းကုိ ေရွာင္ၾကဥ္ရမည္။

The Jātaka Commentaries show that only after these are out of the way should the country's
affairs be dealt with. These then are the three rules of priority in what is to be avoided18.

ထုိ႔ေနာင္မွတုိင္းေရးျပည္မႈမ်ားကုိေဆာင္ရြက္ရမည္ဟူ၍လည္းေကာင္းဇာတ္အ႒ကထာတြင္ျပဆုိသည္။ ဤဆုိခဲ့

ၿပီး သည္ကား ေရွးဦးစြာေရွာင္ၾကဥ္အပ္ေသာ တရားသုံးပါးတည္း။

6. A king’s five sources of power

၃/ ၆။ မင္းတုိ႔၏ အားငါးပါး

It is then told how King Brahmadatta asked the parrot, Jambuka, who was to be reborn as the
Lord, which of all the kinds of power should be best regarded and the parrot replied:

ထုိ႔ေနာင္ ထုိျဗဟၼဒတ္မင္းႀကီးသည္ ဇမၺဳကမည္ေသာ ဘုရားေလာင္းေက်းသားကုိ အားတကာတုိ႔တြင္

မည္သည့္အားသည္ ျမတ္သနည္းဟုေမးရာ ေျဖလုိေသာေက်းသား သည္ ---

17
.Jæ. A. IV. 89
18
. Jæ. A. V. 117
 16

1.In this world, among those who are respected kings, power takes five forms. Of these, the first,
bodily strength and weight of arm, is said to be the least important.

၁။ေလာကတြင္ေယာက်ၤားျမတ္၌အားငါးပါးရွိၾကရာ၀ယ္ကုိယ္၏အစြမ္းသတၱိဟူေသာလက္ရုံးအားကုိ အညံ့ဖ်င္း

ဆုံး ပထမျဖစ္ေသာအားဟုေခၚဆုိအပ္၏။

2. For kings who are long-lived, there is also the resource of their armed forces and their solid
revenues, which is called the second. For kings who are long-lived, association with wise ministers of
long experience is a source of strength and this is called the third.

၂။သက္ေတာ္ရွည္ေသာ သင္မင္းႀကီး၊ ရဲမက္လက္နက္ကုိင္ ဥစၥာအင္ခြင္ကုိ ဒုတိယေျမာက္အားဟု

ေခၚဆုိ၍ ပညာရွိ ညီညြတ္ေသာမွဴးမတ္အေပါင္းအားကုိ တတိယေျမာက္အားဟု ေခၚဆုိအပ္၏။

3. One who descends by both parents from an untarnished line and has the force of a good family
will not be wrong in taking confidence from this source of strength, which is the fourth.

၃။အၾကင္မိဘႏွစ္ပါးမွ သန္႔ရွင္းစင္ၾကယ္ေသာ အမ်ိဳးျမတ္ေသာအင္အားသည္ရွိ၏။ ထုိအမ်ိဳးျမတ္

ေသာအားကုိ ယုံမွားသံသယမရွိ ေလးခုေျမာက္အားဟု ေခၚဆုိကာ ပညာရွိသည္ ယင္းပညာေၾကာင့္ပင္ ဆုိခဲ့

ၿပီးသမွ် အားေလးပါးရွိေသာသူတုိ႔ကုိ လႊမ္းမုိးနုိင္၏။

4. Those who have all these four sources of strength will still be mastered by a wise man through
his wisdom. Therefore, wherever the power of wisdom appears it will be a power that masters the other
four sources of power. Why is this? Because a wise man, trusting in the power of his wisdom, can bring
prosperity.

၄။ထုိ႔ေၾကာင့္ ထုိပညာအားကုိ ဆုိခဲ့ၿပီးေသာအားေလးပါးတုိ႔ထက္ အႀကီးအမွဴးျဖစ္ေသာျမတ္ေသာအားဟု

ဆုိအပ္၏။ အဘယ့္ေၾကာင့္နည္းဟူမူ ပညာအားျဖင့္ေထာက္ပံ့အပ္ေသာ ပညာရွိသည္ အက်ိဳးစီးပြါးကုိ ရတတ္

ေသာေၾကာင့္တည္း။

5.Those who do not have the power of wisdom, even though they may be lords of excellent
countries, rich with gold, silver and peoples will lose their lands when there comes one who is wise and
unwilling to be ruled by fools; he will master them and rule their lands.
 17

၅။ပညာမရွိေသာသူသည္ေရႊ၊ေငြ၊ရတနာ၊ဥစၥာ၊ျပည္သူႏွင့္ျပည့္၀ေသာႀကီးက်ယ္ခန္႔ျငားေသာ နုိင္ငံကုိ အကယ္၍

ရၿပီးေသာ္လည္းလူမုိက္အုပ္စုိးသည္ကုိမခံလုိသျဖင့္ရၿပီးေသာနုိင္ငံကုိထုိလူမုိက္ကုိလႊမ္းမုိးနုိင္ေသာ တစ္ပါးေသာ

ပညာရွိသည္ အုပ္စုိးရ ၿမဲျဖစ္၏။

6. The kings who ruled in the land of Kāsi in the country of vāranasi had all the power of a pure
and noble line, but their princes were poor in wisdom and, after they had won the country, there was no
long life for the country that they had won. (This means a splitting of the country and death for
themselves.)

၆။ဗာရာဏသီျပည္ ကာသိတုိင္းကုိအစုိးရေသာမင္းျမတ္၊ မင္းမ်ိဳးအစစ္ျဖစ္၍ အဘိဇစၥဗလႏွင့္

အကယ္ပင္ျပည့္စုံေစကာမူပညာမရွိေသာမင္းမ်ိဳးျဖစ္ေသာမင္းသားသည္နုိင္ငံကုိရၿပီး၍ ရၿပီးေသာနုိင္ငံအ၀ွမ္းျဖင့္

အသက္မရွည္နုိင္။(နုိင္ငံေသာ္လည္း တစ္ျခမ္းပဲ့ တတ္သည္၊ မိမိေသာ္လည္းေသတတ္သည္ ဟူလုိ)။

7. It takes wisdom to interpret the texts of the Scriptures. Wisdom brings good fame and can
bring increased wealth to enjoy. In this world, one who is endowed with wisdom may find himself in
poverty, but he will find his way to comfort. (To illustrate, when the learned Mahosadā was besieged in
the city of Upakārī and was in danger of death, he could save himself as well as all the princes19.)

၇။ပညာသည္သာလွ်င္ တရားက်မ္းဂန္အမႈကိစၥတုိ႔ကုိ ဆုံးျဖတ္နုိ္င္သည္။ ပညာသည္ ေကာင္းေသာ

ေက်ာ္ေစာျခင္း၊ စည္းစိမ္ဥစၥာတုိ႔ကုိတုိးပြါးေစနုိင္၏။ ဤေလာက၌ပညာႏွင့္ျပည့္စုံေသာလူသည္ ဆင္းရဲရန္

အမႈ၌လည္း ခ်မ္းသာတုိ႔ကုိ စင္စစ္ ရနုိင္၏။ (ဆင္းရဲဒုကၡေဘးဘယႏွင့္ေတြ႔ေသာ ဥပကာရိၿမိဳ႕၌ အ၀ုိင္းခံရေသာ

မေဟာသဓာ သုခမိန္သည္ မိမိႏွင့္တကြ အလုံးစုံေသာ မင္းအေပါင္းကုိ ခ်မ္းသာေစနုိင္သကဲ့သုိ႔ ဟူလုိ။)

8. Attaching oneself to a teacher of wisdom, and failing to learn from him leaves one with no part
in the many benefits of learning. Those who cannot take part in the discussion of books and of the
scriptures cannot win any good in this world or in the next.

၈။စင္စစ္ေသာ္ကားအတတ္ပညာကုိလည္းဆရာအထံ၌ကပ္၍မသင္ၾကားေသာ၊ အေၾကာင္းအက်ိဳး၌

တည္ေသာမ်ားစြာေသာအေတြးအျမင္ပညာကုိမသက္၀င္မူဘဲစာေပက်မ္းဂန္အမႈမ်ိဳးကုိ မဆုံးျဖတ္မေ၀ဘန္

နုိင္ေသာသူသည္ ေလာကီ၊ေလာကုတၱရာ တစ္စုံတစ္ရာေသာအက်ိဳးကုိ မရရွိနုိင္။

19
.Jæ. A. VI. 309
 18

9. Scholars who can apply a critical analysis to the texts of the Law (this does not include mere
smatterers) will get the results that they want from their studies, as they are never idle, never letting the
time for study pass by and always, at the proper time exerting themselves to the utmost. (This means that
it is only the wise who gain their ends by devoted study - fools may devote themselves to study, but they
will gain nothing from it.)

၉။ တရားက်မ္းဂန္ အမႈအမ်ိဳးမ်ိဳးကုိ ခြဲျခားေ၀ဘန္ စိတ္ျဖာ၍သိတတ္ေသာ (တစ္စြန္းတစ္စ သိတတ္

ေသာသူမဟုတ္ ဟူလုိ) အခ်ိန္ကာလကုိမလြန္ေစဘဲ လုံ႔လအားထုတ္ေသာ မပ်င္းရိေသာပညာရွိသည္ သင့္တင့္

ေသာအခ်ိန္ကာလျဖင့္ ကုိယ္ထူကုိယ္ထလုံ႔လထုတ္၏။ ႀကိဳးစားအားထုတ္ေသာထုိပညာရွိမွာ အလုိရွိေသာ

အက်ိဳးသည္ ၿပီးျပည့္စုံ၏။ (ပညာရွိ လုံ႔လထုတ္မွ အလုိရွိေသာအက်ိဳး ၿပီးစီးနုိင္သည္။ လူမုိက္ လုံ႕လထုတ္က

အလုိရွိေသာအက်ိဳး မၿပီးစီးနုိင္ ဟူလုိ။)

10. Those who follow a bad way of life and those who associate with such people will never
achieve the good results that are achieved by those who act well at the proper time and those who
associate with such people.

၁၀။မေကာင္းေသာအေလ့အက်င့္ရွိေသာ၊ထုိလူမ်ိဳးကုိေပါင္းသင္းအေဖၚလုပ္ေလ့ရွိေသာ၊အက်ိဳးရေၾကာင္း

ေကာင္းေသာအမႈကုိျပဳေသာ အခ်ိန္ကာလႏွင့္ဆန္႔က်င္ဘက္ ကုိျပဳေလ့ရွိေသာသူမွာ အက်ိဳးစီးပြါးေကာင္းစြာ

မျဖစ္နုိင္။

11. One who devotes effort to applying the Law of Impermanence and the rest of the Law to his
own self and who associates with monks of the same principles and conduct and, when the time comes for
a good action, will not act to the contrary, will gain many benefits.

၁၁။မိမိကုိယ္ခႏၶာ၌အနိစၥအစရွိေသာတရားကုိအားထုတ္တတ္ေသာ၊ထုိကဲ့သုိ႔ အက်င့္သီလႏွင့္ ျပည့္စုံ

သူကုိ အေဖာ္လုပ္ေပါင္းသင္းေလ့ရွိေသာ အက်ိဳးျဖစ္ေၾကာင္း ေကာင္းေသာအမႈကုိျပဳေသာ အခ်ိန္ကာလႏွင့္

ဆန္႔က်င္ဘက္ကုိျပဳေလ့မရွိေသာသူမွာ အက်ိဳးစီးပြါးေကာင္းစြာျဖစ္၏။

12. My lord King! There is a set of wise principles for the exercise of strength at the right time for
such action; for lawfully protecting territories and wealth won in time past by one's past virtues. Will you
not, O King, in protecting them, follow the way of the five sources of strength of which I have spoken?
Do not waste yourself in improper actions!
 19

၁၂။ခမည္းေတာ္မင္းႀကီး၊အားထုတ္သင့္သည္၌အားထုတ္တတ္ေသာပညာအစုကုိလည္းေကာင္း၊

ေရွးဘုန္းကံပါရမီေၾကာင့္ ရအပ္ေသာတုိင္းျပည္နုိင္ငံ၊ဥစၥာစည္းစိမ္အား တရားသျဖင့္ေစာင့္ေရွာက္ျခင္းကုိ

လည္းေကာင္း၊ သင္ မင္းႀကီးသည္ က်င့္ေဆာင္မွီ၀ဲေလေလာ့။မျပဳသင့္ေသာအမႈ၌ အားမထုတ္ေလ့ႏွင့္။

ယင္းစကားမွန္၏။ မျပဳသင့္ေသာအမႈကုိ ျပဳတတ္ေသာ ပညာမဲ့လူတန္းစားသည္ က်ဴႏွင့္ေဆာက္လုပ္ထားေသာ

အိမ္ကဲ့သုိ႔ ၿပိဳကဲြပ်က္စီးလြယ္တတ္၏။

This is the truth - one who has no wisdom and acts wrongly are like one who builds a house of
reeds; it will easily be thrown down.

ဤသို႔ မင္းတုိ႔မည္သည္ အားငါးပါးႏွင့္ျပည့္စုံရမည္။ ထုိအားငါးပါးတြင္လည္း ကုိယ္အား အစြမ္းသတၱိဟူေသာ

ဗာဟုဗလသည္ နိမ့္က်ဆုံးျဖစ္၏။ ထုိ႔ထက္အဆင့္ဆင့္တက္၍ ပညာအားသည္ ျမင့္ျမတ္ဆုံးျဖစ္ခဲ့သည္ဟူ၍

ဘုရားေလာင္းဇမၺဳကေက်းသား ေဟာေလ သည္။

7.Martial prowess and mental faculty

၃/ ၇။ လက္ရုံးရည္ႏွင့္ ႏွလ ုံးရည္

We can understand that wisdom is more powerful than strength of arm from how the skylark slew
the bull elephant by his cunning20 and from how men can capture the elephant and make him do what they
want.

လက္ရုံးအားထက္ ပညာအားႀကီးေၾကာင္းကုိ ဘီလုံးငွက္၏အႀကံအစည္ျဖင့္ ဆင္ေျပာင္ႀကီး၏ ေသျခင္း

ကုိလည္းေကာင္း၊ဆင္ေျပာင္ႀကီးတုိ႔ကုိ လူတုိ႔သည္ဖမ္း၍အလုိရွိရာ ေစခုိုင္းနုိင္သည္ကုိလည္းေကာင္း ေထာက္၍

သိအပ္၏။

20
. Jæ. A. III. 163
 20

We can also see how the strength of wisdom ranks above the power of wealth and the other four
sources of strength from how King Sūlanībrahmadatta joined in waging war with an hundred kings and
how he, with the brahmana Keva¥¥a, was worsted by the learned Mahosadhā.21

ေဘာဂဗလအစရွိေသာအားေလးခုထက္ပညာအားႀကီးေၾကာင္းကုိတစ္ရာေသာမင္းတုိ႔ႏွင့္ေပါင္းစည္း၍စစ္ထုိး

ေသာ စူဠဏီျဗဟၼဒတ္မင္း၊ေက၀ဋ္ပုဏ္ဏားတုိ႔သည္မေဟာသဓာသုခမိန္ကုိရႈံးျခင္းကုိေထာက္၍သိအပ္၏။

These powers are not the only ones that are surpassed by what is called wisdom (paññā). The
principles of saddhā (faith), sati (mindfulness), samādhi (concentration), vøriya (Endeavour) and other
such virtuous principles are all subordinate to the power of wisdom22.

ပညာဟူသည္ဤအားမ်ားထက္ျမတ္သည္သာမကေသး၊သဒၶါ၊၀ီရိယ၊သတိ၊သမာဓိအစရွိေသာ ကုသုိလ္

တရားအေပါင္းတုိ႔ထက္လည္း သာလြန္ကဲျမတ္ေသာတရား ျဖစ္သည္။

Of all the virtues that brought the Lord to his enlightenment, there are three that are prime; faith,
endeavour and wisdom.

ကုသုိလ္တရားအေပါင္းတုိ႔တြင္ဘုရားအျဖစ္ကုိျဖစ္ေစနုိင္သည္ကား ၀ီရိယ၊သဒၶါ၊ပညာဟူ၍သုံးပါးရွိ ကုန္၏။

Out of these three, endeavour is of very high importance -endeavour that drove the future Buddha
to enlightenment through sixteen ages and ten thousand worlds.

ထုိသုံးပါးတုိ႔တြင္ ၀ီရိယကုိအေလးအျမတ္အႀကီးအမႈးျပဳ၍ဘုရားျဖစ္ေအာင္အား ထုတ္ေသာ၀ီရိယာဓိက

ဘုရားေလာင္းသည္ဆယ့္ေျခာက္အသေခၤ်ႏွင့္ ကမၻာတစ္သိန္းရွိမွ ဘုရားျဖစ္သည္။

The future Buddha was perfect in the rule of faith which includes alms-giving, charity and
detachment from property and he reached his enlightenment through the perfection of faith in eight ages
and ten thousand worlds.

လွဴဒါန္းေပးကမ္းစြန္႔ႀကဲေသာသဒၶါတရားႏွင့္ျပည့္စုံေသာသဒၶါဓိကဘုရား ေလာင္း သည္ ရွစ္အသေခၤ်ႏွင့္

ကမၻာတစ္သိန္း ပါရမီျဖည့္မွ ဘုရားျဖစ္သည္။

21
.Jæ. A. VI. 6.254
22
. Jæ. II.3
 21

In the cultivation of wisdom to reach his enlightenment he strove to win mastery of wisdom
through four ages and ten thousand worlds23. We believe and know that it was through perfection in these
that he won enlightenment.

ဗဟုႆုတအတတ္ပညာကုိအေလးျပဳ၍ဘုရားျဖစ္ေအာင္အားထုတ္ေသာပညာဓိကဘုရားေလာင္း

သည္ ေလးအသေခၤ်ႏွင့္ကမၻာတစ္သိန္း ပါရမီျဖည့္လွ်င္ပင္ ဘုရားျဖစ္သည္ကုိေထာက္၍သိအပ္၏။

As we work to obtain the Fruit of the Path, the first among the four stages on the Path
(Traditionally the four stages of the Path are: 1. Stage of Entering the Stream, 2. Stage of the Once-
Returner, 3. Stage of the Never-Returner, and 4. Stage of the Arahat.),24 the stage of Stream Attainment,
can be reached by discarding scepticism and the illusion of self.

မဂ္ဖုိလ္ကုိရေအာင္ျပဳက်င့္ရာ၌လည္း မဂ္ေလးတန္တုိ႔တြင္ ေရွးဦးဆုံးျဖစ္ေသာ ေသာတာပတၱိမဂ္ကုိ

သကၠာယဒိ႒ိႏွင့္၀ိစိကိစၧာကုိပယ္မွ ရနုိင္သည္။

But we cannot discard scepticism and the illusion of self just by alms-giving, by establishing a
religious life, or by working over the forty subjects25 for meditation; the branch of industry.26 They can
only be discarded through the ten stages27 of vipassanā (insight meditation) knowledge (ñæ¼a).28

ဤသကၠာယဒိိ႒ိႏွင့္၀ိစိကိစၧာကုိလည္းအလွဴေပးျခင္း၊သီလေဆာက္တည္ျခင္း၊ကမၼ႒ာန္းေလးဆယ္တုိ႔ကုိ

စီးျဖန္းပြါးမ်ားျခင္းျဖင့္ မပယ္နိုင္။ ၀ိပႆနာၪာဏ္ (၁၀) ပါးျဖင့္သာ ပယ္နုိင္သည္။

We have to realise that in this world, just as one relying on a sailing ship or a steam ship will
travel faster than a row boat or a paddleboat, so knowledge will go ahead of mere endeavour.

ေလာက၌လည္း၀ီရိယအရာျဖစ္ေသာ ခတ္ေလွေလွာ္ေလွမ်ားထက္လြန္ေသာ ရြက္တုိက္ေသာေလွ

သေဘၤာ၊ မီးသေဘၤာတုိ႔ကုိ ေထာက္၍လုံးလ၀ီရိယထက္ ၪာဏ္ပညာက သာေၾကာင္းသိသာသည္။

In weaving a fabric of wire or cotton or silk, the product of a skilled worker will be many times
more valuable than that of an ignorant worker.

23
.Cp. 230/ Sømæ. 91
24
.Sa¼gaha. 5
25
. Sa¼gah. 58
26
.Sa¼gaha. 66
27
.Sa¼gaha. 63
28
.Abhi. I. Pp. 201-2
 22

သံ၊၀ါး၊ပုိးတုိ႔ကုိအထည္အလိပ္လုပ္ၾကရာၪာဏ္ပညာရွိေသာသူတုိ႔လုပ္ေဆာင္ သည့္ အထည္အလိပ္က

အဖုိးတန္း အျပန္ျပန္သာလြန္သည္ကုိ ေထာက္၍သိသာသည္။

In the eightieth nipāta, the Mahahaµsa Jātaka, relates how Devadatta urged on King Ajātasatru to
use the Næ¹ægīri elephant to attack the Most Excellent Lord while he was living the life of religion in the
ve¹uvana Monastery, preaching the good life to spirits, men, Brahmins and all living creatures, and how
the Lord's brother, Ānanda, stood in front of the Lord, ready to give his life in his stead; the Jātaka29 goes
on to tell that an earlier age the Buddha of the future, then the Royal Golden Goose, met the great King
Saµyama, ruler of vāranasø, and gave these replies to the King's questions:

နတ္၊လူ၊ျဗဟၼာ၊သတၱ၀ါတုိ႔ကုိ ေကာင္းရာေကာင္းေၾကာင္းဆုံးမေတာ္မူတတ္ေသာ ျမတ္စြာဘုရားသည္

ေ၀ဠဳ၀န္ေက်ာင္းေတာ္၌ သီတင္းသုံးေနထုိင္ေတာ္မူစဥ္၊ ေဒ၀ဒတ္သည္ အဇာတသတ္မင္းသားအား ႏႈိးေဆာ္

တုိက္တြန္း၍ နာဠာဂိရိဆင္ျဖင့္ ျမတ္စြာဘုရားကုိတုိက္သတ္႐ာ ဘုရားရွင္ေရွ႕မွရပ္လွ်က္ ဘုရားအစား

အသက္ကုိစြန္႔ေသာညီေတာ္အာနႏၵာကုိေၾကာင္းျပဳကာေဟာေတာ္မူအပ္ေသာအသီတိနိပါတ္၊မဟာဟံသဇာတ္၌

ဘုရားေလာင္းေရႊဟသၤာမင္းသည္ ဗာရာဏသီျပည္ကုိအစုိးရေသာသံယမမင္းႀကီးကုိေတြ႔၍ႏႈတ္ခြန္းဆက္လက္

ေမးျမန္းေျဖဆုိၾကသည္ကား …

That is to say: The King asked the Golden Goose, "Can your royal power indeed secure public
health? Can you really avoid epidemics? Your people in this Kāsi area are loaded with wealth and jewels;
can you truly instruct them through the Law (Dhamma)?"

ဘယ္လုိလဲသင္မင္းႀကီး၊က်န္းမာပါ၏ေလာ၊အနာေရာဂါကင္းပါ၏ေလာ၊ ဥစၥာ၊ရတနာ၊ျပည္သူတုိ႔ႏွင့္

ျပည့္စုံစည္ပင္ေသာ ဤကာသိတုိင္းကုိ တရားသျဖင့္ဆုံးမပါ၏ေလာ။

The royal Golden Goose replied, "My power depends entirely upon health and so the city of the
Golden Goose is free from sickness. Through the Law I instruct the city of Kāsi, so filled with wealth,
jewels and people, in public health.

ေရႊဟသၤာမင္း၊ ငါ့အားက်န္းမာျခင္းသာလွ်င္ျဖစ္၏။ ထုိ႔ျပင္ အနာေရာဂါလည္းကင္းပါ၏။ ဥစၥာ၊ရတနာ၊

ျပည္သူတုိ႔ႏွင့္ျပည့္စုံစည္ပင္ေသာ ဤကာသိတုိင္းကုိ ငါသည္ တရားသျဖင့္ ဆုံးမပါ၏။

29
.Jæ. A. V. 377
 23

The King - “Can you, as King, really be sure that there is among your ministers no trace of greed
or envy? Can you be sure that your ministers will be prepared to sacrifice their lives without hesitation for
your advantage?"

ဘယ္လုိလဲ သင္မင္းႀကီး၊ အမတ္တုိ႔၌ ေတးမွတ္၍ ၿငိဳးထားအပ္ေသာ တစ္စုံတစ္ခုေသာအျပစ္သည္

ရွိေတာ္မမူပါ၏ေလာ၊အမတ္တုိ႔သည္သင္မင္းႀကီး၏အက်ိဳးစီးပြါးတုိ႔ေၾကာင့္ယုံမွားမရွိ အသက္ကုိ စြန္႔၀ံ့ၾကပါကုန္

၏ေလာ။

The Golden Goose - "I fully test my ministers and make sure that they have no trace of greed or
envy in them. They have been well examined and will, without hesitation, give their lives for my
interests."

ငါသည္ အမတ္တုိ႔၌ ေတးမွတ္၍ၿငိဳးထားအပ္ေသာ တစ္စုံတစ္ခုေသာ အျပစ္သည္ တကယ္မရွိပါ။

ငါ၏အမတ္တုိ႔သည္ ငါ့အက်ိဳးစီးပြါးေတာ္တုိ႔ေၾကာင့္ တကယ္ ယုံမွား မရွိ အသက္ကုိစြန္႔၀ံ့ၾကပါကုန္၏။

The King - As King, have you truly found a Chief Queen of a line equal to your own, who will
pay heed to her lord's words and give a loving answer, who will give you a wealth of sons and daughters
to succeed you and who will follow her lord to whatever land he wishes?

ဘယ္လုိလဲသင္မင္းႀကီး၊ သင္မင္းႀကီးႏွင့္ အမ်ဳိးတူလုိက္ဖက္ေသာ၊ သင္မင္းႀကီးစကားကုိ

နားေထာင္ေသာ၊ ခ်စ္ၾကင္နာဖြယ္စကားကုိ ေျပာဆုိတတ္ေသာ၊ သားေတာ္ သမီးေတာ္ အဆင္းလကၡဏာ

စည္းစိမ္၊ဥစၥာ၊အေႁခြအရံႏွင့္ျပည့္စုံေသာ၊ သင္မင္းႀကီး၏ အလုိကုိ လုိက္ေလ်ာေသာ မိဖုရားႀကီးသည္

ရွိပါ၏ေလာ။

The Golden Goose - Indeed I have in truth a Chief Queen who is of a line equal to my own, who
takes heed of what I say and who replies lovingly, who provides me with a wealth of sons and daughters
and who follows me to whatever land I wish.

ငါႏွင့္အမ်ဳိးတူလုိက္ဖက္ေသာ၊ ငါ့စကားကုိနားေထာင္ေသာ၊ ခ်စ္ၾကင္နာဖြယ္စကားကုိ

ေျပာဆုိတတ္ေသာ၊ သားေတာ္ သမီးေတာ္ အဆင္းလကၡဏာ စည္းစိမ္၊ဥစၥာ၊ အေႁခြအရံႏွင့္ျပည့္စုံေသာ၊ ငါ၏

အလုိကုိလုိက္ေလ်ာေသာ ေခမာမိဖုရားႀကီးသည္ စင္စစ္ ရွိပါ၏။

 24

The King - Do you really manage, as King, to squeeze out, like a sugar cane press squeezing the
juice from the cane, the taxes, the fat of the land, the wealth from the people of your lands, without
imposing fear upon them? How do you instruct them to pay lawfully, without playing the tyrant?

ဘယ္လုိလဲ သင္မင္းႀကီး၊ သင္မင္းႀကီး အုပ္ခ်ဳပ္ေသာတုိင္းသူျပည္သားအေပါင္းကုိ ႀကံၫွစ္ယႏၱယားျဖင့္

ႀကံကုိၫွစ္၍ အရည္ကုိယူသကဲ့သုိ႔ အခြန္၊ အစည္၊ ဥစၥာပစၥည္းကုိ ၫွစ္မယူဘဲ၊ တစ္စုံတစ္ခုေသာ

ေဘးဥပါဒ္ကုိမျဖစ္ေစဘဲ၊ မၫွင္းပန္းမႏွိပ္ဘဲ တရား ႏွင့္အညီ ဆုံးမပါ၏ေလာ။

The Golden Goose - Indeed to get the taxes, the fat of the land and the wealth I do not squeeze the
peoples of my lands as a cane press squeezes the cane. I do not put them in fear or play the tyrant. I bring
them to agreement following the law.

ငါအုပ္ခ်ဳပ္ေသာတုိင္းသူျပည္သားအေပါင္းကုိ ႀကံၫွစ္ယႏၱယားျဖင့္ ႀကံကုိၫွစ္၍ အရည္ကုိယူသကဲ့သုိ႔

အခြန္၊အစည္၊ ဥစၥာပစၥည္း ကုိ ၫွစ္မယူဘဲ၊ တစ္စုံတစ္ခုေသာ ေဘးဥပါဒ္ကုိမျဖစ္ေစဘဲ၊ မၫွင္းပန္းမႏွိပ္ဘဲ

တရားႏွင့္အညီ တကယ္ဆုံးမပါ၏။

The King - Can you truly respect the eminent and virtuous among your scholars and pick them
out for promotion? Can you manage to avoid the company of the foolish and the stupid? Could you ever
really reject the ways of virtue and follow the way of the wicked?

ဘယ္လုိလဲ မင္းႀကီး၊ သင္မင္းႀကီးသည္ ပညာရွိလူႀကီးလူေကာင္းတုိ႔ကုိ ရုိေသခ်ီး

ေႁမွာက္ပါကုန္၏ေလာ၊ လူယုတ္လူႏုပ္တုိ႔ကုိ မေပါင္းမဖက္ၾကဥ္ေရွာင္ပါ၏ေလာ၊ သူေတာ္ေကာင္းတရား

ကင္းမဲ့သည္ကုိျပဳ၍ မသူေတာ္တရား ေနာက္သုိ႔ အကယ္ စင္စစ္လိုက္ေတာ္မမူဘဲ ရွိပါ၏ေလာ။

The Golden Goose - I promote eminent and virtuous scholars and respect them. I do not associate
with fools or the stupid and I avoid them. I follow only the ways of virtue and I reject the ways of the
unvirtuous.

ငါသည္ ပညာရွိလူႀကီးလူေကာင္းတုိ႔ကုိ ရုိေသခ်ီး ေႁမွာက္ပါကုန္၏၊ လူယုတ္ လူႏုပ္တုိ႔ကုိ

မေပါင္းမဖက္ၾကဥ္ေရွာင္ပါ၏၊ သူေတာ္ေကာင္းတရား ကင္းမဲ့သည္ကုိျပဳ၍ မသူေတာ္တရား ေနာက္သုိ႔ အကယ္

စင္စစ္လိုက္ေတာ္မမူဘဲ ရွိပါ၏။
 25

The King - How should one who is a king, master of the land, and look upon the life that stretches
far before him? (This means that nowhere in the world is a man's life secures: before long he will die. He
must carry his death in his heart.) If he looks for forgetfulness in drunkenness and sensuality, how can he
look to the future without fear?

လယ္ယာေျမကုိအစုိးရေသာ မင္းျမတ္၊ အနာဂတ္၌ျဖစ္ေသာ ရွည္အံ့ေသာအသက္ကုိ ၾကည့္ရႈဘိ

၏ေလာ။ (လူတုိ႔အသက္မည္သည္ ကမၻာပတ္လုံးတည္၍မေနရ၊ မၾကာျမင့္မီေသရလိမ့္မည္ဟူေသာ

မရဏႆတိကုိ ႏွလုံးသြင္းပါ၏ေလာ ဟူလုိ…) ယစ္မူးအပ္ေသာ ကာမဂုဏ္၌ ေမ့ေလ်ာ့ယစ္မူးသည္ျဖစ္၍

ေနာင္တမလြန္ကုိ မေၾကာက္ဘဲ ရွိပါ၏ေလာ။

The strong-winged royal Golden goose replied - I look at my life far into the future. I am firm in
the ten rules of kingship and I have no fear of falling into the four evil states in the future.

ေကာင္းေသာအေတာင္ႏွင့္ျပည့္စုံေသာ ေရႊဟသၤာမင္း၊ ငါသည္ အနာဂတ္၌ ျဖစ္ေသာ ရွည္အံ့ေသာ

အသက္ကုိၾကည့္ရႈဘိ၏။ မင္းက်င့္တရား (၁၀) ပါးတုိ႔၌တည္သည္ျဖစ္၍ ေသၿပီးေနာက္ ေနာင္တမလြန္၌

အပါယ္လားမည္ကုိ မေၾကာက္မလန္႔ဘဲ ရွိပါ၏။

(King Samyama, wishing to remind himself more firmly of the ten rules of royal behaviour,
repeated the gāthā of dānam, sīlam and the rest, saying - ) "Dāna, the distribution of alms, sīla, the five
and the ten points of morality; pariccāga, giving generously a livelihood to the ministers and soldiers;
ajjava, never to be deceitful and to be honest and upright; maddava, being gentle and courteous in speech;
tapa, making Religion firm; akkodha, bearing hostility and anger against no living creature, treating all as
one's own children; avihimsa, having pity for all living creatures, just as for one's own sick children, so as
not to oppress them; khantī, refraining from speaking less than respectfully with one's own mouth;
aviroddhana, not acting against arahants, monks, laymen, officials and the people of the land."

(မိမိ၌တည္ေသာ မင္းက်င့္တရားဆယ္ပါးကုိ အက်ယ္ျပလုိေသာ သံယမမင္းႀကီး သည္ ဒါနံ သီလံ

အစရွိေသာဂါထာကုိ မိန္႔ဆုိျပန္သည္။)

အလွဴခံတုိ႔အား လွဴဒါန္းျခင္းလည္းေကာင္း၊ ငါးပါးသီလ၊ ဆယ္ပါးသီလလည္းေကာင္း၊ မွဴးမတ္၊ရဲမက္၊

လက္နက္ကုိင္တုိ႔အား မ်ိဳးရိကၡာေပးကမ္းေထာက္ပံ့ျခင္းလည္းေကာင္း၊ ေကာက္က်စ္စဥ္းလဲျခင္းမရွိ၊

ရုိးသားေျဖာင့္မတ္ျခင္းလည္းေကာင္း၊ အမူအရာ အေျပာ အဆုိ ႏူးညံ့သိမ္ေမြ႔ျခင္းလည္းေကာင္း၊

 26

ဥပုသ္ေဆာက္တည္ျခင္းလည္းေကာင္း၊ သတၱ၀ါ အေပါင္းကုိ ရင္ႏွစ္သည္းျခာ သားကဲ့သုိ႔ ရန္ၿငိဳးအမ်က္မရွိ

ခ်မ္းသာေစျခင္းလည္းေကာင္း၊ နာမက်န္းျဖစ္ေနေသာသားကုိ မႏွိပ္စက္လုိ သနားသကဲ့သုိ႔ သတၱ၀ါတုိ႔ကုိ

သနားျခင္းလည္းေကာင္း၊ကုိယ္ႏႈတ္တုိ႔ျဖင့္ မရွိမေသလြန္က်ဴးသည္ကုိ သည္းခံျခင္းလည္းေကာင္း၊ ရဟန္း၊ရွင္၊

လူ၊မွဴးမတ္၊ျပည္သူတုိ႔ႏွင့္ဆန္႔က်င္ဘက္ မျပဳျခင္းလည္းေကာင္း။

The Golden Goose -. "For myself, I act thus. I observe these ten established rules of good deeds
and for this reason I am loved and of this I am not a little glad."

ဤသုိ႔ ငါ့ကုိယ္၌တည္ကုန္ေသာ မင္းက်င့္တရားဆယ္ပါးတုိ႔ကုိ ေတြ႔ျမင္ေနရ ေသာေၾကာင့္

ငါ့အားႏွစ္သက္ျခင္းပီတိျဖစ္၏။ အတုိင္းအဆမရွိေသာ ၀မ္းေျမာက္ျခင္း လည္းျဖစ္၏။

If you set these ten rules of royal behaviour firmly in yourself and observe them, you need have
no fear of death, or of falling into an evil state in a future life. Besides this you will have a straight course
to the country of the spirits, which will be no small cause for gladness - this is the meaning.

ဤမင္းက်င့္တရားဆယ္ပါးကုိ ကုိယ္၌တည္သည္ကုိျမင္ေသာေၾကာင့္ ေသၿပီးေနာက္ တမလြန္၌အပါယ္

ေလးပါးလားမည္ကုိ မေၾကာက္ရုံသာမက နတ္ရြာသုဂတိကုိ ရမည္ျဖစ္၍ အတုိင္းမသိ ၀မ္းေျမာက္ျခင္း

ပင္ျဖစ္ေသး၏ ဟူလုိ…

8. Seven means of gaining an advantage

၃/ ၈။ ရန္ေအာင္ေၾကာင္းတရား ဥပါယ္ (၇) ပါး

The Kāmantaki book of niti and Abhidænappadøpikæ commentary describes seven devices for
getting the better of an enemy:

ရန္ေအာင္ေၾကာင္းဥပါယ္ခုနစ္ပါးရွိသည္ကုိ ကာမႏၵကီနိတိက်မ္း၊ အဘိဓါန္ဋီကာ က်မ္းတုိ႔၌ ဤသုိ႔

ဆုိသည္။
 27

Sāmaµ dānañca bhedo ca,

da¼ðo ceti catukkakaµ;

māyopekkhindajālañca,

sattopāyā pakkititā.30

That is to say: Sāma, the device of "agreement"; Dāna, the device of "giving"; Bheda, the device
of "breaking anagreement"; Da¼ða,the device of "punishment";these are four devices of one kind. Māyā,
the device of illusion, the glamour that comes from the Asurās; Upekkhā, the device of "unconcern";
Indajāla, the conjuror's art, making one's appearance greater, to terrify the enemy - these are said to be the
seven devices.

ညီၫြတ္ျခင္း ´သာမ´ဥပါယ္လည္းေကာင္း၊ ေပးကမ္းစြန္႔ႀကဲျခင္း ´ဒါန´ ဥပါယ္လည္းေကာင္း၊

ညီၫြတ္ေသာ အသင္းအပင္းကုိေသြးခဲြျခင္း ´ေဘဒ´ ဥပါယ္လည္းေကာင္း၊ ျပစ္ဒဏ္ေပးျခင္း ´ဒ႑´

ဥပါယ္လည္းေကာင္း၊ ဤသုိ႔ေလးပါးအေပါင္းလည္းေကာင္း၊ မယအသုရာမွလာေသာ လွည့္ပတ္တတ္ေသာ

´မာယာ´ ဥပါယ္လည္းေကာင္း၊ လ်စ္လ်ဴရႈျခင္း ´ဥေပကၡာ´ ဥပါယ္လည္းေကာင္း၊ ရန္သူကုိထိတ္လန္႔ေအာင္

ျပေသာ မ်က္လွည့္ဟူေသာ ´ဣႏၵဇာလ´ ဥပါယ္လည္းေကာင္း ဤသုိ႔ဥပါယ္ခုနစ္ပါးရွိ၏ ဟူ၍

ေဟာၾကားအပ္ကုန္၏။

"Arivijayaµ upagacchanti etehīti upāyā."31 Since, according to the meaning of these words, these
are the ways to defeat an enemy, they are called the "Seven Devices".

´အရိ၀ိဇယံ ဥပဂစၧႏၱိ ဧေတဟီတိ ဥပါယာ´ဟူေသာ ၀စနတၳႏွင့္အညီ ရန္ကုိေအာင္ေၾကာင္း

ျဖစ္ေသာေၾကာင့္ ဤခုနစ္ပါးတုိ႔သည္ ဥပါယ္ မည္ကုန္၏။

30
. Abhidæna Tø. 243
31
. Abhidæna Tø. 241
 28

(1). The device of agreement (Sāma)

(၁) သာမဥပါယ္

Among these seven, the device of Sāma has five modes. This is stated in the books of Nīti and
also in the Abhidhænappadipikæ Commentary.32
ထုိခုနစ္ပါးတုိ႔တြင္ ´သာမ´ဥပါယ္၌ ငါးပါးျပား၏ဟု နီတိက်မ္းႏွင့္ အဘိဓါန္ဋီကာ က်မ္းတုိ႔တြင္ ဆုိ၏။

Aññamaññopakārānaµ,

dassanaµ gu¼akittinaµ;

sambandhassa samakkhānaµ,

āyati³ sampakāsanaµ;

væsæ pesalāyæ sādhu,

tavæhamøti sappa¼aµ;

iti sāmavidhaññūhi,

sāmaµ pancavidhaµ mataµ.

The meaning is: If two people wish to negotiate an agreement, then wise men who know how to
exert themselves in the sāma device must use the five methods that are included in it - that is, by
exchange of gifts and assistance; by propaganda, building up the reputation of the one who wishes to
make the contact; by propaganda again, magnifying the advantages of agreeing to negotiate; after
agreement on negotiations has been reached, by praise of the benefits expected from them; by friendly
messages from the one who negotiates from a distance, such as "I am at your side". These are known as
the five modes of the sāma device.

ေစ့စပ္လုိေသာသူႏွစ္ဦးတုိ႔အခ်င္းခ်င္း တစ္ဦးကုိတစ္ဦး ေပးကမ္း မ,စ ဘူးေသာ ေက်းဇူးတုိ႔ကို

လည္းေကာင္း၊ ေစ့စပ္လုိေသာသူ၏ဂုဏ္ေက်းဇူး လုပ္ေဆာင္ေသာအမႈတို႔၌လည္းေကာင္း၊ ေကာင္းျခင္းကုိ

ေျပာဆုိျခင္းလည္းေကာင္း၊ ညီၫြတ္ေစ့စပ္ရျခင္း၏ ဂုဏ္ေက်းဇူးကုိ ေကာင္းစြာေျပာၾကားျခင္း လည္းေကာင္း၊

အေစ့အစပ္ညီၫြတ္ၿပီးေနာင္အခါ၌ မည္၍မည္မွ်အက်ိဳးရွိမည္ဟု ခ်ီးမြမ္းျခင္းကုိျပျခင္းလည္းေကာင္း၊

32
. Abhidæna Tø. 242
 29

ၾကားကေစ့စပ္ေစခုိင္းသူ၏ အေျပာေကာင္းျခင္းလည္းေကာင္း၊ ငါသည္ သင္၏အသင္းအပင္းတည္း၊

ဤသုိ႔ေျပာဆုိ၍ မိမိကုိယ္ကုိ အပ္ႏွံျခင္းလည္းေကာင္း၊ ဤသုိ႔ ´သာမ´ဥပါယ္၌ လုံ႔လထုတ္နည္းကုိ သိကုန္

ေသာ ပညာရွိတုိ႔သည္ ´သာမ´ဥပါယ္ကုိ ငါးပါးအျပားရွိကုန္၏ဟု သမုတ္အပ္ကုန္၏။

Two parties who want to negotiate an agreement through the sāma upāya will speak of
benefits and help to be given one to the other, They will praise the good qualities of those who thus
negotiate and also the work being done in the negotiations. This is all apart of the sāma upāya.

ဤ´သာမ´ဥပါယ္တုိ႔တြင္ ေစ့စပ္လုိေသာသူႏွစ္ဦးတုိ႔၏ တစ္ဦးကုိတစ္ဦး ေပးကမ္း မ,စဘူးေသာ

ေက်းဇူးကုိ ေဖာ္ထုတ္ေျပာဆုိျခင္း၊ ေစ့စပ္လုိေသာသူ၌ရွိေသာ ေကာင္းေသာဂုဏ္ကုိ ခ်ီးမြမ္းျခင္း၊

(ေစ့စပ္လုိသူသည္ လုပ္ေဆာင္အပ္ေသာအမႈကိစၥတုိ႔ ကုိ ခ်ီးမြမ္းျခင္း) မ်ားကုိ ´သာမ´ဥပါယ္တစ္ပါးဟု ယူေလ။

Where strengths are equal but an agreed assessment has broken down; where there has been a
defeat by an enemy; or where there has been a realisation that there would be a positive advantage from
entering into an agreement with another prince - it is in such cases as these that the sāma upāya comes
into use. In its use the five modes of which we have spoken are employed.

အင္းအားတူလွ်က္ အညီၫြတ္အစည္းအၾကပ္ ပ်က္ေသာေၾကာင့္လည္းေကာင္း၊ ရန္သူတုိ႔ရႈံးရာ၌

လည္းေကာင္း၊ တစ္ပါးေသာမင္းတုိ႔ႏွင့္ အေစ့အစပ္ညီၫြတ္မႈရလွ်င္ မ်ားစြာအက်ိဳးရွိမည္ကုိ သိျမင္သျဖင့္

လည္းေကာင္း၊ ဤအေစ့အစပ္ျပဳျခင္း ´သာမ´ ဥပါယ္ကုိျပဳအပ္၏။ ယင္းသုိ႔ျပဳရာ၌လည္း ဆုိခဲ့ၿပီးေသာ

ဤငါးပါးေသာအျခင္းအရာတုိ႔ ျဖင့္ ျပဳအပ္သည္။

(2). The device of giving away (Dāna)

(၂) ဒါနဥပါယ္

The dāna upāya also has five separate modes, described in the Kamantaki Nīti and in the
Abhidhænappadøpikæ commentary33 as follows:

33
.Abhidæna Tø. 243
 30

´ဒါန´ဥပါယ္လည္း ငါးပါးအျပားရွိ၏ဟု ကာမႏၵကီနီတိက်မ္း ႏွင့္ အဘိဓါန္ဋီကာ တုိ႔တြင္

ေအာက္ပါအတုိင္း ဆုိ၏။

Yo sampattadhano saggo,

uttama majjhimæ dhamo;

patidānaµ tathā tassa,

gahitassānumodanaµ;

dabbadāna mapubbañca,

sayaµ gāhappavattanaµ;

deyyassa pa¥imokkho ca,

dānaµ pancavidhaµ mataµ.

That is to say: Relinquishing or handing over whatever has been won, cities or wealth, great,
medium or small; the making of a return gift; giving praise to one who wishes to exchange something of
yours for something of his, saying that you would be delighted to do it; giving away a special, novel and
unique material for use and accepting whatever he who wants it has brought; releasing a debt that should
be paid - these are the five modes of the dāna upāya.

အယုတ္၊အလတ္၊အျမတ္ျဖစ္ေသာ ေရာက္ၿပီးရၿပီးေသာ ၿမိဳ႕ရြာ၊ ဥစၥာကုိစြန္႔ လႊတ္ေပးကမ္းျခင္း

လည္းေကာင္း၊ ထုိမွတစ္ပါး တု႔ံျပန္၍ေပးျခင္းလည္းေကာင္း၊ မိမိ၏ဥစၥာပစၥည္း တစ္စုံတစ္ခုကုိယူေသာသူအား

သင္ အခုလုိလက္ခံယူငင္သည္ကုိ ငါ၀မ္းေျမာက္ပါ၏ဟု ခ်ီးမြမ္းျခင္းလည္းေကာင္း၊ မျဖစ္မေပၚဘူးေသာ

အထူးအဆန္းအသစ္ျဖစ္ေသာ အသုံးအေဆာင္ အထည္အလိပ္တစ္ခုခုကုိ လက္ေဆာင္ေပးျခင္းလည္း

ေကာင္း၊ ေပးလုိသူကုိယ္တုိင္ ယူေစျခင္းလည္းေကာင္း၊ ေပးထိုက္ေသာေႁကြးၿမီကုိ ေလွ်ာ္ပစ္ျခင္းလည္းေကာင္း၊

ဤသုိ႔ ´ဒါန´ဥပါယ္ကုိ ငါးပါး အျပားရွိ၏ဟု သိအပ္၏။

This upāya is to be used if there is an enemy of equal power who intends to attack you; or if there
is one of greater power.
 31

အင္အားတူလွ်က္ လုိခ်င္မက္ေမာတတ္ေသာ ရန္သူကုိလည္းေကာင္း၊ ကုိယ့္ထက္အင္အားႀကီးေသာ

ရန္သူကုိလည္းေကာင္း၊ ဤ´ဒါန´ဥပါယ္ျဖင့္ အသုံးခ်အပ္၏။

Among the five modes, that of making an immediate grant of something and that of voluntarily
granting something when a desire for it has been expressed - these two are particularly useful.

ဤငါးပါးတုိ႔တြင္ တစ္စုံတစ္ခုေသာအထူးအဆန္း၀တၳဳကုိ တုိက္ရုိက္ေပးျခင္း၊ အထူးအဆန္း အသစ္ျဖစ္

ေသာ၀တၳဳကုိ ေပးလုိေသာသူေရွ႕၌ လုိခ်င္ေအာင္ျပသေျပာဆုိၿပီး ကုိယ္တုိင္ယူေစျခင္း၊ ဤႏွစ္ပါးကုိ

အဂၤါတစ္ခုဟု ယူမွတ္ရမည္။

(3). The device of breaking up an alliance (Bheda)

(၃) ေဘဒ ဥပါယ္

According to the Kæmandaki Nīti as well as the Abhidhānappadīpikæ Commentary34, the bheda
upāya has its own three modes:

´ေဘဒ´ဥပါယ္သုံးပါးရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း၊ အဘိဓါန္ဋီကာ တုိ႔တြင္ ဆုိသည္။

Sanehæ rogāpanayanaµ,

samhæsoppādanaµ tathā;

antajjanañca bhedoyaµ,

viññūhi tividho mato.

That is to say: Those skilled in the Devices know that the bheda upāya has three different modes;
First, tale-bearing to break up the friendly relationship between two parties who are in agreement; second,
inducing one party in a friendly relationship to feel more favorably towards oneself than towards his
original partner; third, insinuating suggestions that will cause fear that one of the parties is seeking his
own benefit and that when he has got what he wants he will break the relationship.

34
. abhidæna Tø. 242
 32

ကုန္းေခ်ာေသာစကားကုိ ေျပာဆုိ၍ ညီၫြတ္ေနသူတုိ႔ အခ်င္းခ်င္း ခ်စ္ခင္စုံမက္ျခင္းကုိ ပယ္ရွားျခင္း

လည္းေကာင္း။ ထိုမွတစ္ပါး အခ်င္းခ်င္းညီၫြတ္သူတုိ႔တြင္ အခ်ိဳ႕ေသာသူတုိ႔ကုိ အခ်င္းခ်င္းခ်စ္ခင္စုံမက္

ေနသည္ထက္ ကုိယ့္ကုိ ခ်စ္ခင္စုံမက္ ရႊင္လန္းလာေအာင္ ျပဳလုပ္ျခင္းလည္းေကာင္း။ သူအက်ိဳးရွိခုိက္ျဖစ္

၍သာ ယခုအသင့္အတင့္ျပဳသည္၊ ေနာင္ခါသ႔ူအလုိျပည့္လွ်င္ သင့္ကုိဖ်က္ဆီးလိမ့္မည္ဟု ေျခာက္လွန္႔ျခင္း

လည္းေကာင္း။ ဤ´ေဘဒ´ဥပါယ္ကုိ ဤသုိ႔သုံးပါး အျပားရွိ၏ဟု ေဘဒဥပါယ္ကုိသိကုန္ေသာ ပညာရွိတုိ႔သည္

သိမွတ္အပ္၏။

The bheda upāya is clearly a matter of falsehood and pisu¼avācā, or slander. It is therefore
counted in religious books as one of the four types of evil speech.

´ေဘဒ´ဥပါယ္ဟူသည္ကား မုခ်ဆတ္ဆတ္ ပိသုဏ၀ါစာပင္တည္း။ သုိ႔ျဖစ္၍ သာသနာေတာ္

က်န္းဂန္တုိ႔၌လာေသာ ပိသုဏ၀ါစာ၏ အဂၤါေလးပါးကုိ လည္း မွတ္အပ္၏။

Regarding the four types of pisu¼avācā, it is said in the Dhammasi³ga¼ø A¥¥hakathā and other
commentaries:

ပိသုဏ၀ါစာ အဂၤါေလးပါးကုိ အ႒သာလိနီအစရွိေသာ အ႒ကထာတုိ႔၌ဆုိ ၏။

Among these four types of evil speech, there is the dirty mind of the man who hopes either to
break up a relationship between others, or to win love for himself, and so energetically uses all the
resources of his mind and body for this purpose. This is called pisu¼avācā. (In this connection, the word
vācā does not refer to speech: it refers to will and disposition of mind).

ထုိ၀စီကံေလးပါးတုိ႔တြင္ ညစ္ႏြမ္းေသာစိတ္ယုတ္မာရွိေသာသူ၏ သူတစ္ပါးတုိ႔ကုိ အသင္းအပင္း

ကြဲျပားျခင္းငွာလည္းေကာင္း၊ မိမိကုိ ခ်စ္ေစလုိျခင္းငွာလည္းေကာင္း၊ ကုိယ္မႈ၊ႏႈတ္မႈတုိ႔၌ျဖစ္ေသာ လုံ႔လ၀ီရိယ

သည္ျဖစ္ေစအပ္ေသာေစတနာသည္ ပိသုဏ၀ါစာမည္၏။ (ဤအရာ၌ ၀ါစာသည္ စကားဟူေသာ အနက္ကုိ

မေဟာ၊ ေစတနာေစတသိက္ကုိ ေဟာသည္ဟု မွတ္ပါ။)

In this pisu¼avācā , if the association that is severed was of small value, the blame is slight: if it
was of great value, the blame is heavy.
 33

ထုိပိသုဏ၀ါစာသည္ ၿဖိဳခဲြခံရေသာ အသင္းအပင္း အဖြဲ႔အစည္းက ဂုဏ္ ငယ္လွ်င္ အျပစ္ေသး၏။

ဂုဏ္ျမင့္လွ်င္ အျပစ္ႀကီးမား၏။

Arahants and monks should act in accordance with the precepts of the Vinaya as a united body,
and their union is therefore known as the Sa³ghā35.

ေဟာၾကားေတာ္မူအပ္ေသာ ၀ိနည္းေတာ္အားျဖင့္ ရဟန္းသံဃာတုိ႔သည္ အေပါင္းအစုျပဳ၍

အမႈမ်ိဳးမ်ိဳးကုိေဆာင္ရြက္ရသည္။ ထုိ႔ေၾကာင့္ အေပါင္းအစုကို ´သံဃာ´ဟုေခၚသည္။

Among all the unions in the world, the union that is the Sa³ghā is of the highest value.36 If it
were to be divided so as to break up the community of the Sa³ghā, that would be a bhedakaµ of the
Sa³gha (One who causes dissension in the community of Monks).

ေလာက၌အေပါင္းအစု အသင္းအဖြဲ႔တုိ႔တြင္ ဤသံဃာေတာ္ဟူေသာ အဖြဲ႔ အစည္းသည္

ဂုဏ္အႀကီးဆုံးျဖစ္၍၊ ယင္းသံဃာ၏ ညီၫြတ္ျခင္းကုိ ၿဖိဳခြဲလွ်င္ သံဃေဘဒကကံထုိက္၏။

Its perpetrator would have no reincarnation; he would truly have fallen into the greatest of all
sins, the ānantariyakamma.37

ေသသည့္ေနာက္ ဘ၀မျခားဘဲ အပါယ္သုိ႔ဧကန္ေရာက္တတ္ေသာ အာနႏၱရိယကံျဖစ္၍

အျပစ္အႀကီးဆုံးျဖစ္၏။

If there has been a breakup of an association by means of one of the three modes of the bheda
upāya, such as pisu¼avācā, those who were once united become separated. But those whose association is
thus practised against may come to realise that the whole purpose of the operation was to divide them.

ပိသုဏ၀ါစာ၏ အေၾကာင္းအေထာက္ပံ့တုိ႔သည္ကား။ ။ ၿဖိဳခြဲအပ္ေသာ တစ္ပါးေသာအေပါင္းအစု

ျဖစ္ျခင္း၊´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ဤအေပါင္းအစုျပဳေသာသူတုိ႔သည္

တစ္ကြဲတစ္ျပားစီ အသီးသီး ျဖစ္ကုန္လတၱံ႔ဟု ကြဲျပားမႈကုိ ဦးစားေပးျခင္းလည္းေကာင္း။

35
. Although in Theravada countries the word Sa³gha has the very specific meaning of the whole body of monks, its
basic meaning is “a coming together” or “junction”. Causing a break in the religious community is one of the
unforgivable sins.
36
.Sa¼gaha. 73
37
. A³. III. 316. / Vi. IV. Pp. 369-372
 34

They will then see that their enemy believes that once the association is broken he will become
popular and will be able to enter into it.

´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ငါ့ကုိခ်စ္ခင္၊ အကၽြမ္း၀င္လတၱံ႔ဟု

မိမိကုိခ်စ္ေစလုိျခင္းလည္းေကာင္း။

Once they realise that he is using all his energy in the bheda upāya as one of the four modes, just
for popularity, and that this is the meaning of the attempt, the association will not be broken by mere
words. If they allow themselves to be divided, it will be a victory for words.38

ထုိ´ေဘဒ´ဥပါယ္ႏွင့္ေလွ်ာ္ေသာ လုံ႔လ၀ီရိယလည္းေကာင္း။ ထုိခြဲအပ္ေသာ အဖြဲ႔အစည္း၏

ကြဲေအာင္ျပဳလုပ္ေသာ အနက္အဓိပၸါယ္ကုိသိျခင္းလည္းေကာင္း။ ဤေလးပါးတုိ႔သည္ စင္စစ္ေသာ္ကား

တစ္ပါးေသာသူတုိ႔ ကြဲျပားမႈမရွိေသာ္ ၀စီကံပ်က္စီးျခင္း(ကမၼပထ)မျဖစ္။ ကြဲျပားမွသာ ၀စီကံပ်က္စီးျခင္း (ကမၼ

ပထ) ေျမာက္သည္။(ဤေဘဒဥပါယ္ဟူသည္- အင္အားတူလွ်က္ အသင္းအပင္း ညီၫြတ္လွေသာေၾကာင့္

မေအာင္ျမင္နိုင္ေလာက္ေသာ ရန္သူကုိ ျပဳလုပ္ရန္ဥပါ ယ္တည္း။)

As I have said, there are two ways of so working for division. Of the two ways, one is to work on
creating divisions in the minds of its members when their association is in agreement and so too strong to
defeat.

ကြဲျပားေအာင္ျပဳလုပ္ရာ၌ ဆုိခဲ့ၿပီးသည့္အတုိင္း ျပဳလုပ္ရန္ႏွစ္မ်ိဳးရွိသည္။ႏွစ္မ်ိဳးဟူေသာ္ကား-

အသင္းအပင္းညီၫြတ္ေသာေၾကာင့္ အားေကာင္း၍မေအာင္နုိင္ေလာက္ရာ၌ အခ်င္းခ်င္းစိတ္ပ်က္ၾက၍ ကြဲျပား

ေအာင္ျပဳလုပ္ရန္တစ္နည္း။

The other way is, when the association has one or two powerful members, to create devoted
factions.

အသင္းအပင္းတြင္ ဩဇာႀကီးသူတစ္ေယာက္ႏွစ္ေယာက္ရွိသည္ကုိ ကုိယ့္ဘက္ သုိ႔ပါေအာင္

ကုိယ့္ကုိခ်စ္ေအာင္ျပဳလုပ္ရန္ တစ္နည္းဟု ႏွစ္နည္းရွိသည္။

38
.Abhi. I. A. 142
 35

This is how divisions are made: as I have said, there are three methods, and one of these methods
has to be selected.39

ကြဲေအာင္ျပဳလုပ္ပုံကား။ ။ ဆုိခဲ့ၿပီးသည့္အတုိင္း သုံးနည္းပင္တည္း။ ဤသုံးနည္းတုိ႔တြင္ တစ္နည္း

နည္းျဖင့္ ကြဲေအာင္ျပဳလုပ္ရလိ္မ့္မည္။

¼ða)
(4). The device of punishment (Da¼ð
¼ð

(၄) ဒ႑ဥပါယ္

According to the texts, the da¼ða upāya has three modes, thus:

ဒ႑ဥပါယ္ကုိလည္း သုံးပါးရွိ၏ဟု က်မ္းတုိ႔၌ဆုိ၏။

Vadhottha gahanaµ ceva,

parikaleso tathevaca;

iti da¼ða vidhaññþhi,

da¼ðopi tividho mato.

That is to say: People recognise as modes of the da¼ða upāya, first, killing, whether openly done,
or in secret; then, depriving him who is to be punished of his well-being or of his possessions; in addition
and lastly, harassing him by generally confining and attacking him. The da¼ða upāya then is said to have
three modes.

အထင္အရွားတုိက္ခုိက္သတ္ျဖတ္ျခင္း၊ လွ်ိဳ႕၀ွက္တုိက္ခုိက္သတ္ျဖတ္ျခင္း လည္းေကာင္း။ ႏွိပ္စက္လုိ

ဒဏ္ေပးလုိေသာသူ၏ အက်ိဳးစီးပြါး၊ ဥစၥာပစၥည္းကုိ သိမ္းယူျခင္းလည္းေကာင္း။ ထုိ႔အတူသာလွ်င္၊ ေႏွာင္ဖြဲ႔ျခင္း၊

ရုိက္ႏွက္ျခင္း အစရွိသည္တုိ႔ျဖင့္ ပင္ပန္းေစျခင္းလည္းေကာင္း။ ဤသုိ႔´ဒ႑´ဥပါယ္အစီအရင္ကုိသိကုန္ေသာ

သူတုိ႔သည္ ´ဒ႑´ဥပါယ္ကုိ သုံးပါးအျပားရွိ၏ဟု သမုတ္အပ္ကုန္၏။

39
. Abhidæna Tø. 242
 36

Of these three modes, killing is referred to as vadha and openly killing is pakāsavadha, while
secret killing is apakāsavadha. This mode of the upāya serves to dominate an enemy who is to be
conquered by insulting him and putting him in fear.40

ဤသုံးပါးတုိ႔တြင္ သတ္ျခင္း၀ဓမည္ေသာ ´ဒ႑´ဥပါယ္သည္ကား … အထင္အရွားသတ္ျခင္း

´ပကာသ၀ဓ´၊လွ်ိဳ႕သတ္ျခင္း ´အပကာသ၀ဓ´ဟု ႏွစ္ပါးအျပားရွိ၏။ ´ဒ႑´ဥပါယ္ဟူ

သည္ကား…ႏိုင္နင္းေလာက္ေသာရန္သူကုိ ေစာ္ကားရုိင္းပ်ရာမွာ ေၾကာက္ရြံ႕ေအာင္ ႏွိမ္နင္းဖ်က္ဆီးဒဏ္

ေပးျခင္းတည္း။

In the use of the da¼ða upāya, the punishment delivered must be proportional to the offence - he
who deserves death is killed - he who deserves deprivation of property is deprived - one whom it is right
to bind and beat is attacked or imprisoned. In this way, action must correspond to the offence.

ဤ´ဒ႑´ဥပါယ္အရာ၌-ေပးသင့္ေပးထုိက္ေသာအျပစ္အားေလွ်ာ္စြာသာ ေပးရမည္။ သတ္သင့္

သူကုိသတ္။ ဥစၥာပစၥည္း သိမ္းသင့္သူကုိသိမ္း။ ေႏွာင္ဖြဲ႔ျခင္း၊ ရုိက္ႏွက္ျခင္း၊ေထာင္တန္းအက်ၪ္းထားျခင္း

ျပဳသင့္သူကုိျပဳ။ ဤသုိ႔အျပစ္အား ေလွ်ာ္စြာျပဳရာသည္။

It is not right to inflict punishment on one who gives no offence, whether from relying on the
word of another, or from accepting a bribe from another, or in accordance with one's own private grudge.

အျပစ္မရွိသူကုိလည္း အျခားသူတုိ႔ေျပာစကားကုိ ယုံၾကည္၍လည္းေကာင္း၊ အျခားသူတုိ႔ေပးေသာ လက္ေဆာင္

ပဏ္ဏာကုိယူ၍လည္းေကာင္း၊ မိမိအေလ်ာက္ ေဒါသအမ်က္ထြက္၍လည္းေကာင္း၊ ဒဏ္မေပးထုိက္သူကုိ

ဒဏ္မေပးသင့္။

You may ask why? It is because if punishment is inflicted on one who does not deserve it, he who
is so punished will get it back ten times over.

အဘယ့္ေၾကာင့္နည္းဟူမူ-ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ေပးလွ်င္ ျပစ္ဒဏ္ေပးေသာသူသုိ႔ ျပစ္ဒဏ္

ဆယ္ပါးျပန္၍ ေရာက္တတ္ေသာေၾကာင့္တည္း။

40
.Abhidæna Tø. 242
 37

King Kosala captured five hundred brigands who had taken a thousand pieces of money from
heretics to kill Moggalāna, but when the Lord heard of their being killed he said "Because of this
punishment that has been given to the five hundred robbers who killed my dear son, Moggalāna, there is a
ten-fold penalty to be paid." So the story is told in the Dhammapada scripture.

တိတၳိတုိ႔ေပးေသာအသျပာတစ္ေထာင္ကုိယူ၍ အရွင္ေမာဂၢလာန္ကုိသတ္ ေသာခုိးသားငါးရာကုိ

ေကာသလမင္းႀကီးကဖမ္းဆီးကာ ယင္းတုိ႔သတ္ေၾကာင္းကုိ ျမတ္စြာဘုရားၾကားေတာ္လွ်င္ ခ်စ္သားေမာဂၢလာန္

ကုိ ခုိးသားငါးရာတုိ႔က ဒဏ္ေပးေသာေၾကာင့္ ဤခုိးသားငါးရာတုိ႔၌ ဒဏ္ဆယ္ပါးေရာက္သည္ဟု ဓမၼပဒ

ပါဠိေတာ္တြင္ ဤသုိ႔ေဟာေတာ္မူသည္။

[1] Yo da¼ðea ada¼ðesu,

appadu¥¥hesu dussati;

dasannamaññataraµ thānaµ,

khippameva nigacchati.

[2] Vedanaµ pharusaµ jāniµ,

sarīrassaca bedanaµ;

garukamvāpi ābhādaµ,

cittakkhepanca pāpu¼e.

[3] Rājatovā upasaggaµ,

abbhakkhānañca dārunaµ;

parikkhayañca ñātīnaµ,

bhogānañca pabha³guraµ.

[4] Athavassa agārāni,

aggi dahyati pāvako;

kāyassa bhedā duppañño,

 38

nirayaµ sopapajjati.41

That is to say: He who does harm with weapons to those who are harmless and should not be
harmed will soon come to any of these ten evil consequences:

၁။မျပစ္မွားအပ္ကုန္ေသာ၊ ဒဏ္မေပးထုိက္ကုန္ေသာပုဂၢိဳလ္တုိ႔၌ ျပစ္ဒဏ္ေပးကာ ျပစ္မွားေသာသူသည္

ဆုိလတၱံ႕ေသာျပစ္ဒဏ္ဆယ္ပါးတုိ႔တြင္ တစ္စုံတစ္ခုေသာ ျပစ္ဒ ဏ္သုိ႔ လွ်င္စြာသာလွ်င္ ေရာက္တတ္၏။

He will be subject to severe pain, or impoverishment, or injury to the body (i.e., loss of limbs), or
serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and
serious accusations, or loss of relatives, or destruction of wealth, or the burning down of his houses by
fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous
suffering (niraya).

၂။ ၾကမ္းတမ္းေသာေရာဂါေ၀ဒနာသုိ႔လည္းေကာင္း။ ပစၥည္းဥစၥာဆုံးရႈံးျခင္းသုိ႔လည္းေကာင္း။

ကုိယ္ခႏၶာက်ိဳးပဲ့ပ်က္စီးသုိ႔လည္းေကာင္း။ ျပင္းထန္ေသာအနာဆုိးျဖစ္ျခင္းသုိ႔လည္းေကာင္း ေရာက္တတ္ျဖစ္

တတ္၏။ မင္းေဘးမင္းဒဏ္သုိ႔လည္းေကာင္း။ ျပင္းထန္ေသာမဟုတ္မမွန္ စြပ္စြဲျခင္းသုိ႔လည္းေကာင္း။

ေဆြမ်ိဳးမိတ္သဂၤဟတုိ႔ ကုန္ခန္းသုိ႔လည္းေကာင္း။ စည္းစိမ္ဥစၥာ ပ်က္စီးသုိ႔ လည္းေကာင္း ေရာက္တတ္၏။ ထုိ

မွတစ္ပါး၊ ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ေပးေသာသူ၏ အိမ္ရာတုိ႔ကုိတလင္းျဖစ္

ေအာင္သုတ္သင္တတ္ေသာေၾကာင့္ ပါ၀ကမည္ေသာမီးေလာင္ကၽြမ္းတတ္၏။ ျပစ္ဒဏ္ထုိက္သည္ မထုိက္

သည္ကုိဆင္ျခင္နုိင္ေသာ ပညာမရွိေသာ၊ ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ေပးေသာသူသည္ ကုိယ္ခႏၶာ

ပ်က္ေႁကြစုေတၿပီးေနာက္ ငရဲသုိ႔ေရာက္ရ၏။

Besides all this, one who punishes where no punishment is people, kings and their ministers in
power, more than anyone else, must consider such matters carefully.

ထုိ႔ေၾကာင့္ျပစ္ဒဏ္ေပးေသာအေသာအရာကုိ အလြန္စဥ္းစားဆင္ျခင္အပ္၏။ အျခားသူမ်ားထက္

အစုိးရ၊မင္း၊မွဴးမတ္တုိ႔သည္ မ်ားစြာေသာသူတုိ႔ကုိ ျပစ္ဒဏ္ေပးနုိင္ေသာေၾကာင့္ သာလြန္၍စဥ္းစားဆင္ျခင္

အပ္၏။

41
.Dh. 33
 39

There are six matters that kings and ministers have to think about carefully: 1. Rewards
2.Punishments 3.Blame 4.Praise 5. Demotions 6. promotions.

(၁) ဆုေပးျခင္း၊ (၂) ျပစ္ဒဏ္ခ်မွတ္ျခင္း၊ (၃) ကဲ့ရဲ႕ျခင္း၊ (၄) ခ်ီးမြမ္းျခင္း၊ (၅) ႏွိမ္ခ်ျခင္း၊ (၆)

ခ်ီးေျမွာက္ျခင္း-ဤေျခာက္ပါးေသာအရာတုိ႔၌ အစုိးရ၊ မင္း၊ မွဴးမတ္တုိ႔သည္ အလြန္စဥ္းစားဆင္ျခင္အပ္၏။

If one who does not deserve punishment is punished, not only will the punisher incur the Ten
Punishments of which we have spoken in the gāthā above, but he will be hated by all who hear of it.

ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ခ်မွတ္လွ်င္ ဆုိခဲ့ေသာျပစ္ဒဏ္ဆယ္ပါးေရာက္သည္သာမက

ၾကားျမင္သမွ်လူတုိ႔ကလည္း ထုိျပစ္ဒဏ္ခ်မွတ္သူကုိ အလြန္မုန္းထားျခင္း ျဖစ္တတ္သည္။

If, again, one who does not deserve it is rewarded, those of the like ability will be discouraged.

ဆုမေပးသင့္သူကုိ ဆုေပးျပန္လွ်င္လည္း အရည္တူလူတုိ႔ စိတ္ပ်က္တတ္သည္။

It is the same with blame and praise, demotion and promotion, and this must be kept in mind.

ကဲ့ရဲ႕ျခင္း၊ ခ်ီးမြမ္းျခင္း၊ ႏွိမ္ခ်ျခင္း၊ခ်ီးေျမွာက္ျခင္းတုိ႔ကုိလည္း ဤနည္းအတူ ႏွလုံးသြင္းအပ္၏။

It is said, therefore, Rājā na sādhu anisammakārī,42 which is to say "A king who hands out
punishments without thought and consideration, along with the rest of the Six, is no good king."

ထုိ႔ေၾကာင့္။ ။´ရာဇာ န သာဓု အနိသမၼကာရီ´ျပစ္ဒဏ္ေပးျခင္းအစရွိေသာ ေျခာက္ပါးတုိ႔ကုိ မဆင္မျခင္

မၾကည့္မရႈျပဳေလ့ရွိေသာမင္းသည္ မေကာင္း။ ဟူ၍ေဟာ ေတာ္မူသည္။

(5). The device of illusion (Māyā)

(၅) မာယာ ဥပါယ္

In the device of illusion, there are very many modes. The Kāmandaki Nīti says:

´မာယာ´မည္ေသာဥပါယ္ကား အမ်ားအျပားရွိ၏။ထုိ႔ေၾကာင့္ ကာမႏၵကီနီတိက်မ္း၌ ဤသုိ႔ ဆုိ၏။

42
.Jæ. I. 109
 40

Devatā patimāthambha,

susirantaga narehi;

pumā thīvathasamvito,

nisi abhutadassanaµ.

Vetālo kva pisācānaµ;

devānañca surūpatā;

icchādimāyā viññeyyā,

mānusī narehi caraµ.

Kāmato rūpadhārittaµ;

sattāsatta smambu vassanaµ,

Tamo nilīnatā ceva,

iti māyā ca mānusī.

That is to say: Deceptions through people who can get inside the hollow image of a spirit; or of a
pillar and make it move; through males who can play a woman in dress; by making impossible marvels
appear at night; by appearances of cremations of dead bodies in various places; of demon shapes from out
of the earth, or of spirits - such illusions as these are recognised among men as māyā.

နတ္္ရုပ္၊တုိင္းေခါင္းတုိ႔၌၀င္ေနေသာလူတုိ႔ျဖင့္ သြားလာျပဳက်င့္ျခင္းလည္းေကာင္း။ မိန္းမအ၀တ္၀တ္

ေသာ ေယာကၤ်ားလည္းေကာင္း။ ညဥ့္အခါ၌ မျဖစ္စဖူး အံ့ဖြယ္သရဲကုိျပျခင္းလည္းေကာင္း။ အခ်ိဳ႕ေသာအရပ္၌

လူေသကုိဖုတ္သြင္းျခင္းလည္းေကာင္း။ ေျမဘုတ္ဘီးလူး၊ နတ္တုိ႔၏ အဆင္းသဏၭာန္လည္းေကာင္း။ ဤသုိ႔

အစရွိေသာမာယာကုိ လူ၌ျဖစ္ေသာမာယာဟု သိအပ္။ လူတုိ႔ျပဳက်င့္နုိင္၏။

Taking what shape one pleases, creating a real or illusory rain of gunshot or stones; hiding in a
pall of mist - such illusions as these too are recognised among men as māyā.
 41

အလုိရွိတုိင္းေသာ ပုံသဏၭာန္ကုိေဆာင္ျခင္းလည္းေကာင္း။ မလႊတ္အပ္ေသာလက္နက္မုိး၊ လႊတ္အပ္

ေသာလက္နက္မုိး၊ ေက်ာက္ခဲမုိးရြာျခင္းလည္းေကာင္း။ အမိုက္အေမွာင္၌ပုန္းေအာင္းျခင္းလည္းေကာင္း။

ဤသုိ႔အစရွိေသာမာယာတုိ႔ ကုိလည္း လူ၌ျဖစ္ေသာမာယာဟု သိအပ္၏။

The meaning of this verse is that there are two types of māyā upāya, the device of
illusion: one is that which can be carried out by men, the other that which can only be done by spirits.

အဓိပၸါယ္ကား။ ။ ´မာယာ´မည္ေသာဥပါယ္သည္ လူတုိ႔ျပဳလုပ္နုိင္ေသာဥပါယ္၊ နတ္တုိ႔သာျပဳ

လုပ္နုိင္ေသာဥပါယ္ဟူ၍ ႏွစ္မ်ိဳးရွိ၏။

Of these two types, that which can be done by men, is that of the illusions which naturally lie in
man's capacity - the other is of those which depend upon charms, spells, incantations and mantras and
drugs.

ထုိႏွစ္မ်ိဳးတုိ႔တြင္ လူတုိ႔ျပဳလုပ္နုိင္ေသာဥပါယ္သည္လည္း ပကတိလူတုိ႔ျပဳလုပ္နုိင္ေသာမာယာ၊ အင္း၊

အုိင္၊ မႏၱာန္၊ မႏၱရား၊ ေဆး၀ါးတုိ႔ျဖင့္ ျပဳလုပ္နုိင္ေသာမာယာ ဟူ၍ႏွစ္မ်ိဳးရွိ၏။

Those which men can encompass include using men slim enough to get inside the hollow images
of spirits or of the Lord, hollow pillars and hollow trees and making them speak as they will to people
who come to worship; dressing men of womanly appearance in women's dress and sending them into
places where men may not go, but women may, in order to spy; in the dark hours of night scaring the
enemy by making unheard of and impossible images to appear; producing appearances of earth demons in
the enemy's cities and armies, so as to cause panic – such illusions as these are within men's abilities.

ဤႏွစ္မ်ိဳးတုိ႔တြင္ နတ္ရုပ္အေခါင္း၊ဘုရားဆင္းတုအေခါင္း၊ တုိင္ေခါင္း၊ သစ္ေခါင္းတုိ႔၌ ၀င္ေန၍

အနားသုိ႔လာေရာက္သူမ်ားကုိလည္းေကာင္း၊ တင္ၾကား ပ,သရန္လာေသာသူတုိ႔ကုိလည္းေကာင္း၊ အလုိရွိရာ

ေျပာဆုိေစျခင္း။ မိန္းမႏွင့္တူေသာေယာက်ၤားကုိ မိန္းမလုိ၀တ္ဆင္ေစ၍ ေယာကၤ်ားတုိ႔မ၀င္နုိင္၊ မိန္းမတုိ႔သာ

၀င္ခြင့္ရနုိင္ေသာ အရပ္မ်ားသုိ႔ ေစလႊတ္ေထာက္လွမ္းျခင္း။ ညဥ့္အခ်ိန္ခါမဲ့၌ တစ္ဖက္ရန္သူထိတ္လန္႔ေအာင္

မျဖစ္ဘူးၿမဲအံ့ဖြယ္သရဲ အတိတ္နိမိတ္တုိ႔ကုိျဖစ္ေစျခင္း၊ ေျမဘုတ္ဘီလူးရုပ္ပုံသဏၭာန္တုိ႔ကုိ ျပဳလုပ္၍

ညဥ့္အခါ၀ယ္ ရန္သူတုိ႔၏ ၿမိဳ႕တြင္း၊တပ္တြင္း၌ ထိတ္လန္႔ေအာင္ျပျခင္း။ ဤသုိ႔အစရွိေသာမာယာတုိ႔ကား

ပကတိလူတုိ႔ျပဳလုပ္နုိင္ေသာ မာယာတုိ႔တည္း။
 42

The ability to change shape at will, to a parrot's or a tiger's, by means of charms, incantations,
spells and drugs, and so to get into any place and do whatever one wants; the ability to send upon an
enemy's city a shower of weapons or rocks; such illusions as these do not lie within the power of normal
people. Only those skilled in the use of charms, incantations and drugs can produce them.43

အလုိရွိတုိင္း နာနာဘာ၀၊ အင္း၊ အုိင္၊ မႏၱရား၊ ေဆး၀ါး၊ပေယာဂတုိ႔ျဖင့္ ေက်းေယာင္၊

က်ားေယာင္ေဆာင္ျခင္း အစရွိေသာရုပ္ေျပာင္း၊ ရုပ္လႊဲ၍ အလုိရွိရာအရပ္သုိ႔၀င္ေရာက္ကာ အလုိရွိရာအမႈကုိ

ျပဳလုပ္ျခင္း။ ရန္သူတုိ႔၏ၿမိဳ႕ရြာ၌ လက္နက္မိုး၊ ေက်ာက္ခဲမုိးအစရွိသည္တုိ႔ကုိ ရြာေစျခင္း ဤသို႔အစရွိ

ေသာမာယာတုိ႔ကား ပကတိလူတုိ႔မျပဳလုပ္နုိင္။ အင္း၊ အုိင္၊ မႏၱရား၊ ေဆး၀ါးတတ္သူတုိ႔သာ ျပဳလုပ္နုိင္ေသာ

မာယာတုိ႔တည္း။

Because he did not think that an attack upon King Utena would succeed, King Candapajjota
worked upon the desire of King Utena. He produced a mechanical image of a white elephant and set men
inside the body of the elephant to turn the machine so that it seemed to be going about here and there.

When King Utena heard about this, he himself pursued the elephant to capture it. Little by little
he was lured into the power of King Candapajjota, and in this way an enemy was defeated by an
illusion.44

ဥေတနမင္းကုိစစ္တုိက္၍ေအာင္နုိင္မည္မထင္ေသာေၾကာင့္ စ႑ပေဇၨာတမင္းသည္ ဥေတနမင္းအလုိရွိရာ

သုိ႔လုိက္ကာ စက္ယႏၱယားျဖင့္ ဆင္ျဖဴရုပ္လုပ္ၿပီး ဆင္၀မ္းတြင္း၌စက္ကုိ လူလွည့္ေစလွ်က္ သြားလာက်က္စားပုံ

ႏွင့္ျပသည္ကုိ ဥေတနမင္းၾကားလွ်င္ မင္းကုိယ္တုိင္ ဆင္ျဖဴကုိဖမ္းဆီးမည္ဟုလုိက္ရာ တျဖည္းျဖည္း

ေသြးေဆာင္ျမွားေခၚျခင္းျဖင့္ စ႑ပေဇၨာတမင္းလက္သုိ႔ ဥေတနမင္း က်ေရာက္အဖမ္းခံရသည္ကား

´မာယာ´မည္ေသာဥပါယ္ျဖင့္ ျပဳလုပ္၍ရန္ကုိ ေအာင္ျခင္းပင္တည္း။

When King Sivi lost his wits on seeing Ummādantī, the King's general proposed that an approach
should be made to ask the spirit guardian of the tree for an answer to what had caused the king to lose his
wits and how his wits might be restored.

43
.Ræjadhamma. Pp. 235-6
44
.Dh. I. A. 124
 43

သိ၀ိမင္းႀကီး ဥမၼာဒႏၱီကုိျမင္၍ စိတ္ေဖာက္ျပန္သြားရာ၊ ယခုမင္းႀကီး၏ စိတ္ေဖာက္ျပန္ျခင္း

ေပ်ာက္ကင္းေအာင္ မည္ကဲ့သုိ႔ျပဳလုပ္ရမည္ကုိ နတ္ေစာင့္သည့္သစ္ပင္မွာ နတ္ကုိသြားေမးရလွ်င္ နတ္က

ေျပာပါလိမ့္မည္ဟု စစ္သူႀကီးကုိယ္တုိ င္ မင္းႀကီးထံ၀င္၍ တင္ေလွ်ာက္သည္။

The general placed a trusted servant in the hollow of the tree and when the question was asked he
replied that King Sivi's wits would be restored if the general's wife, Ummādantī, were given to him. This
was an instance of the device of māyā.45

နတ္ေစာင့္သည့္သစ္ပင္အေခါင္းတြင္း၌ စစ္သူႀကီး ယုံၾကည္ေလာက္သူကုိ သြင္းထား၍ ေမးေစရာ၊

စစ္သူႀကီးမယား ဥမၼာႏၱီကုိ သိ၀ိမင္းႀကီးသုိ႔ ဆက္သလွ်င္ မင္းႀကီး၏စိတ္ေဖာက္ျပန္ျခင္း ေပ်ာက္ကင္း

လိမ့္မည္ဟု ေျပာဆုိသည့္အရာမ်ား လည္း ´မာယာ´မည္ေသာဥပါယ္ပင္ ျဖစ္သည္။

(၆) ဥေပကၡာ ဥပါယ္

(6). The device of unconcern (upekkhā)

In the books it is said that the device known as upekkhā, the refusal to be provoked, has three
forms, thus:

ဥေပကၡာမည္ေသာဥပါယ္သုံးပါးရွိသည္ကုိလည္း ၎နီတိက်မ္း၌ ဤသုိ႔ဆုိ ၏။

Aññāye byasane yuddhe,

pavattassānivāranaµ;

iccupekkhatta vidūhi,

upekkhā tividhā matā.

That is to say: Those wise men who know the upekkhā upāya tell us that this upāya may take
three modes: when the enemy acts in a lawless and unbecoming manner; when the enemy causes
destruction; when the enemy makes a direct attack - and we do not prevent them, but ignore them.

45
. Jæ. V. A. Pp. 228/ 240
 44

နည္းဥပေဒမဟုတ္ဘဲ မသင့္မေလွ်ာ္သည္ကုိ ရန္သူတုိ႔ျပဳရာ၌လည္းေကာင္း။ ရန္သူတုိ႔ပ်က္စီးရာ၌

လည္းေကာင္း။ ရန္သူတုိ႔အတုိက္ခံရရာ၌လည္းေကာင္း။ အျပစ္ျဖစ္ျခင္းကုိ မတားမျမစ္လ်စ္လ်ဴရႈျခင္းတည္း။

ဤသုိ႔ ဥေပကၡာဥပါယ္ကုိသိေသာပညာရွိတုိ႔သည္ ´ဥေပကၡာ´ကုိသုံးပါးအျပားရွိ၏ဟု သိအပ္ကုန္၏။

The meaning of this is that when an enemy acts lawlessly and we do not prevent him, but ignore
him; when the enemy causes destruction we do not try to prevent him, but ignore him; when the enemy
procures others to attack us we take no steps to negotiate peace with these others, but ignore them - this is
the upekkhā upāya.46

အဓိပၸါယ္ကား။ ။ မသင့္မတင့္ နည္းဥပေဒမဟုတ္မမွန္ ရန္သူတုိ႔ျပဳရာ၌ မတားမျမစ္ လ်စ္လ်ဴရႈျခင္း။

ရန္သူတုိ႔ပ်က္စီးရာ၌ ပ်က္စီးရာပ်က္စီးေၾကာင္းကုိ မတားမျမစ္ လ်စ္လ်ဴရႈျခင္း။ ရန္သူျဖစ္သူကုိ အျခားသူတုိ႔က

စစ္တုိက္လွ်င္ စစ္ထုိးေသာသူတုိ႔ကုိ ေျပၿငိမ္းေအာင္မေျပာမဆုိလ်စ္လ်ဴရႈျခင္း ဤသုံးပါးတုိ႔သည္ ဥေပကၡာ

ဥပါယ္မည္၏ ဟူလုိ…

(7). The device of magical illusion (indajāla upāya)

(၇) ဣႏၵဇာလ ဥပါယ္

In the books it is said that there are many types of indajāla, conjuring:

ဣႏၵဇာလမည္ေသာ မ်က္လွည့္ႀကီးဟူေသာ ဥပါယ္သည္လည္း အမ်ားအျပားရွိေၾကာင္းကုိ ၎နီတိ

က်မ္း၌ ဤသုိ႔ဆုိ၏။

Meghandhakāravu¥¥hyaggi,

pabbatā abbhuta dassanaµ;

dūra¥¥hānañca senānaµ,

dassanaµ dhajasālīnaµ.

Chinnapātīta bhinnānaµ,

46
. Ræjadhamma. Pp. 236-7
 45

sa³khāranañca dassanaµ;

Itindajālaµ disassa,

bhiccattamupakappeyya.

That is to say: Causing impossible marvels to occur, like darkening the sky, bringing rain, even
making fire blaze up; making armies appear from far away, showing massed standards, or mountains of
paddy; demonstrating buildings collapsing and arising again-all such illusions can be used to terrify an
enemy and constitute the indajāla upāya.

မိုးေမွာင္ျခင္း မုိးရြာျခင္း မီးေလာင္ျခင္းေတာင္မွ မျဖစ္ဘူးၿမဲ အံ့ဖယ

ြ ္သရဲကုိ ျပျခင္းလည္းေကာင္း။

အေ၀း၌တည္ကုန္ေသာ စစ္သည္တုိ႔ကုိျပျခင္းလည္းေကာင္း။ မ်ားစြာေသာအလံ မ်ားစြာေသာသေလး

စပါးတုိ႔ကုိျပျခင္းလည္းေကာင္း။ တုိက္အိမ္စသည္တုိ႔၏ အက်ိဳးအက်၊အပ်က္အစီးတုိ႔ကုိ ျပျခင္းလည္းေကာင္း။

ပ်က္စီးေသာတုိက္အိမ္စသည္တုိ႔၏ ျပင္ၿပီးအသစ္တုိ႔ကုိျပျခင္းလည္းေကာင္း။ ဤသုိ႔ ရန္သူေၾကာက္ျခင္းငွာ

´ဣႏၵဇာလ´ဥပါယ္ကုိ စီရင္ရာ၏။

At the time when King Sula¼ī Brahmadatta and the Brahmana Keva¥¥a had surrounded the city of
Mithilā with their army of eighteen akhobi¼ī, an appearance was made of planting rice upon the city wall
and making it grow to harvest and one of planting lotus seeds in the hollow of a bamboo and then
plucking lotus flowers from the bamboo and throwing them at the besiegers - these were examples of the
indajāla upāya.

မိထိလာျပည္ကုိ စူဠဏီျဗဟၼဒတ္မင္း၊ ေက၀ဋ္ျဗဟၼဏတုိ႔ ဆယ့္ရွစ္အေကၡာဘိိနီစစ္တပ္

ႏွင့္၀ုိင္းစဥ္ကာလ ၿမိဳ႔ရုိးေပၚတြင္ သေလးစပါးပင္ကုိစုိက္ေစၿပီး သီးေစ၍ျပျခင္း၊ ၀ါးလုံးအေခါင္း၌ ၾကာေစ့ကုိ

စုိက္ၿပီးမွ ၾကာရုိးကုိႏႈတ္ယူကာ ၀ုိင္းထားသည့္စစ္တပ္အတြင္းသုိ႔ ႏႈတ္ယူလာေသာၾကာရုိးကုိ ပစ္ထဲ့၍ျပျခင္း၊

တုိ႔သည္ ´ဣႏၵ ဇာလ´ဥပါယ္တုိ႔ပင္တည္း။

Among these seven "devices", the four which are sāma, dāna, da¼ða and bheda are those which
are known as the four greater upāya. The others, māyā, upekkhā and indajāla are called in some accounts
the "lesser".
 46

ဤဥပါယ္ခုနစ္ပါးတုိ႔တြင္ သာမ၊ ဒါန၊ ဒ႑၊ ေဘဒ ဤေလးပါးတုိ႔ကုိ ဥပါယ္ႀကီးေလးပါး။ မာယာ၊

ဥေပကၡာ၊ ဣႏၵဇာလ ဤသုံးပါးတုိ႔ကုိ ဥပါယ္ငယ္သုံးပါးတုိ႔ဟူ ၍ အခ်ိဳ႕ေသာက်မ္းတုိ႔၌ဆုိကုန္၏။

In the Abhidhānapadīpikā commentary,47 however, māyā and upekkhā are included in danda
upāya and indajāla in bheda. It is for this reason that in speaking of the four "greater" upāya the three
"lesser" are included.

အဘိဓါန္ဋီကာ၌ကား မာယာႏွင့္ဥေပကၡာသည္ ဒ႑ဥပါယ္အတြင္း၌၀င္၏။ ဣႏၵဇာလဥပါယ္သည္

ေဘဒဥပါယ္အတြင္း၌၀င္၏။ ထုိ႔ေၾကာင့္ ဥပါယ္ႀကီးေလး ပါးဆုိလွ်င္ပင္ ဥပါယ္ငယ္သုံးပါးၿပီးသည္ဟု ဆုိ၏။

9.Three strengths of kings

မင္းတုိ႔၏ သတၱိသုံးပါး

In the Abhidhānapadīpikā¥īkā books it is said that kings and other rulers have three strengths:

Pabhāvussāha mantānaµ,

vasā tisso hi sattiyo.48

That is to say: The strength of majesty (pabhāva satti); the strength of the military (ussāha satti);
the strength of wisdom (manta satti) - these are the three strengths that are spoken of in the Sīletkhandha
Commentary.49

မင္းအစရွိေသာအစုိးရတုိ႔၌ သတၱိသုံးပါးရွိသည္ကုိ အဘိဓါန္ဋီကာက်မ္း၌ ´ပဘာ၀သတၱ,ိ

ဥႆာဟသတိၱ, မႏၱသတၱိတုိ႔၏အစြမ္းအားျဖင့္ သတၱိသုံးပါးဟုဆုိ၏။ သီလကၡန္ဋီကာသစ္၌လည္းဆုိ၏။

The strength of majesty depends upon the power that comes from storehouses and granaries filled
with paddy and rice, with gold silver and jewels, upon the ability to keep things in place by punishments -
the da¼ða upāya of which we have spoken - and upon being both loved and feared.

47
.Abhi ¿ø. 243
48
.Abhidhæna. 30
49
.D. I. Abhinava. II. ¿ø.-238
 47

ဆန္း၊ စပါး၊ေရႊေငြ၊ ရတနာတုိ႔ႏွင့္ျပည့္ေသာက်ီ၊ၾက၊တုိက္ေတာ္တုိ႔ရွိေသာေၾကာင့္ျဖစ္ေသာ တန္ခုိးသည္

လည္းေကာင္း၊ ဆုိခဲ့ေသာဥပါယ္ေလးပါးတုိ႔တြင္ ေနရာက်ေအာင္ျပစ္ဒဏ္ေပးေသာ ဒ႑ဥပါယ္ေၾကာင့္

လည္းေကာင္း၊ လူအေပါင္း တုိ႔အားခ်စ္ေၾကာက္ျခင္းကုိျဖစ္ေစတတ္ေသာ တန္ခုိးသည္ ပဘာ၀သတၱိမည္း၏။

It was therefore said by the teacher known as Bhārata: "pabhuttasādhakattā, da¼ðakoso

pabhusatti" or "Because of its power to complete the glory of the ruler, the da¼ða upāya, which fills
granaries and storehouses with wealth, is called the strength of majesty.

ထုိ႔ေၾကာင့္ အစုိးရျခင္းဂုဏ္ကုိၿပီးေစတတ္ေသာေၾကာင့္ ဒ႑ဥပါယ္၊ ဥစၥာ၊ ပစၥည္းျပည့္စုံေသာ က်ီ၊ၾက၊

တုိက္ေတာ္အေပါင္းတုိ႔သည္ ပဘာ၀သတၱိမည္၏ဟု ဘာရတဆရာဆုိ၏။

Valour, the unremitting effort in any kind of duty and a strong force of armed soldiers constitute
the strength of ussāha.

ရဲရင့္ျခင္း၊ အမႈမ်ိဳးကုိ အဆုတ္မနစ္အားထုတ္ျခင္း၊ ရဲမက္၊လက္နက္ကုိင္ မ်ားျပားျခင္းသည္

ဥႆာဟသတၱိမည္၏။

The Bhārata teacher therefore said: "vikkamabalamussāhasatti" Or "Valour, unremitting effort

and a strong army make up the ussāha satti."

ထုိ႔ေၾကာင့္ ရဲရင့္ျခင္း၊ မဆုတ္မနစ္ေသာလုံ႔လ၊ ရဲမက္၊လက္နက္ကုိင္ အေပါင္းသည္ ဥႆာဟသတၱိ

မည္၏ဟု ဘာရတဆရာဆုိသည္။

The wisdom which knows the ten rules of royal conduct, the four rules of sa³gaha and the rest
and can so manage the proper government of a whole country, which does not place high regard on
personal wishes and is willing to consult and discuss with scholars - these make up the manta satti.50

မင္းက်င့္တရားဆယ္ပါး၊ သဂၤဟတရားေလးပါးစသည္တုိ႔ကုိသိ၍ တုိင္းျပည္နုိင္ငံအလုံးစုံကုိ ေနရာက်

ေအာင္ စီမံနုိင္ေသာဉာဏ္ပညာသည္လည္းေကာင္း၊ အလုိရွိရာအမႈမ်ိဳးကုိ တစ္ေယာက္အထီးတည္းမျပဳမလုပ္၊

တုိင္ပင္သင့္သည့္ ပညာရွိတုိ႔ႏွင့္ တုိင္ပင္ႏွီးေႏွာျခင္းသည္လည္းေကာင္း မႏၱသတၱိမည္၏။

50
.Abhidhæna ¿ø. 245
 48

10. Places for confidential discussions

၃/ ၁၀။ လွ်ိဳ႕၀
႕၀ွက္တုိင္ပင္ျခင္းဆုိင္ရာ အေၾကာင္း

In the discussion of matters in deep secrecy, if there are only two people involved with four ears
open between them, it is called "counsel of a double field with four corners." If there are three people
with six ears between them, it is said to be a triple field with six corners. These are the two modes.

အလြန္လွ်ိဳ႕၀ွက္အပ္ေသာအရာကုိ တုိင္ပင္ရာ၌ နားေလးေပါက္ လူႏွစ္ေယာက္သာတုိင္ပင္ေသာ

စတုကၠဏ္ဏ ဒြိေဂါစရမႏၱဟူ၍လည္းေကာင္း၊ လူသုံးေယာက္ နားေျခာက္ေပါက္တုိင္ပင္ေသာ ဆကၠဏ္ဏ

တိေဂါစရမႏၱဟူ၍လည္းေကာင္း ႏွစ္မ်ိဳးရွိ၏။

However, in the Amarakosa Abidhāna text, discussion between three people is ruled out.51

အမရေကာသအဘိဓါန္က်မ္း၍ကား လူသုံးေယာက္တုိင္ပင္သည္ကုိပယ္၏။

In the Milinda Pañhā it is said that there are eight places that must be avoided for discussion of a
secret:

လွ်ိဳ႕၀ွက္အပ္ေသာအမႈကုိတုိင္ပင္ရာတြင္ ေရွာင္ၾကဉ္အပ္ေသာအရပ္ ရွစ္ပါးရွိသည္ကုိ မိလိႏၵပဉွာ

က်မ္း၌ ဆုိ၏။

Visamaµ sabhayaµ ativāto,

pa¥icchannaµ devanissitaµ;

pantho ca sa³gāmo titthaµ,

a¥¥hete parivajjitā.

That is to say: Rough ground, a place of danger, a windy spot, a place too much concealed, a
spirit shrine, a frequented high road, the edge of a battle field, a cart stander a boat dock,- these eight
places must be shunned.

51
.Abhidhæna ¿ø. 246/ Abhidhæna. 30. / D.I. Abhinava. ¿ø. II. 238
 49

မညီမၫြတ္ေသာအရပ္၊ ေဘးအႏၱရာယ္ရွိေသာအရပ္၊ေလအလြန္တုိက္ေသာအရပ္၊ အလြန္လွ်ိဳ႕၀ွက္

ဖုံးကြယ္ေသာအရပ္၊ နတ္ကြန္း၊ ခရီးလမ္းမ၊ စစ္ေျမ ျပင္အရပ္၊ လွည္းဆိပ္,ေလွဆိပ္၊ဆိပ္ကမ္း၊

ဤရွစ္ပါးေသာအရပ္တုိ႔ကုိ ေရွာင္ၾကဉ္ အပ္ကုန္၏။

Among these eight, the outcome of discussions held upon rough ground will be in disorder and
may be lost; if the discussion is held in a dangerous place, because of nervousness the issues will not be
well thought out; in a windy spot words will be hard to hear; in a place that is too well hidden,
eavesdroppers may hide and listen to the discussion; in a spirit shrine one cannot speak as one wills;
there will be no proper outcome of a discussion held upon the high road - it may be all in vain; there can
be no quiet discussion on the edge of a battlefield - there will be constant disturbance; at a cart stand or at
a boat dock any discussion will be out in the open - there can be no secrets.52

ထုိရွစ္ပါးတုိ႔တြင္ မညီၫြတ္ေသာအရပ္၌တုိင္ပင္အပ္ေသာ အနက္အဓိပၸါယ္သည္ ဖရုိဖရဲျဖစ္တတ္၊

ပ်က္စီးတတ္၏။ ေဘးအႏၱရာယ္ရွိေသာအရပ္၌ တုိင္ပင္လွ်င္ ထိတ္လန္႔မႈရွိေနသည့္အတြက္

စကားအသြားအလာကုိ ေကာင္းစြာမၾကည့္ရႈနုိင္။ ေလတုိက္ရာအရပ္၌ကား စကားကုိေကာင္းစြာမၾကားနုိင္။

အလြန္လွ်ိဳ႕၀ွက္လြန္းေသာအရပ္၌ အတုိင္အပင္ကုိၾကားလုိသူတုိ႔ ကပ္၍နားေထာင္နုိ္င္၏။ နတ္ကြန္း၌ အလုိရွိ

တုိင္းမေျပာနုိင္။ လမ္းမ၌ တုိင္ပင္အပ္ေသာစကားသည္ အက်ိဳးမရွိ၊ အခ်ည္းႏွီးျဖစ္တတ္၏။ စစ္ေျမျပင္အရပ္၌

ေအးေဆးစြာတုိင္ပင္ခြင့္မရနုိင္၊လႈပ္ လႈပ္ရွားရွားျဖစ္တတ္၏။ ဆိပ္ကမ္းအရပ္၌ အတုိင္အပင္သည္ မလွ်ိဳ႕မ၀ွက္

အထင္အရွားျဖစ္တတ္၏။

The MilindaPañhā also gives eight types of men who can ruin any discussion:

အတုိင္အပင္ကုိ ဖ်က္စီးတတ္သူရွစ္ေယာက္ရွိသည္ကုိလည္း ဤမိလိႏၵပဉွာ က်မ္း၌ပင္ ဆုိ၏။

Ratto du¥¥ho ca mumh¹o ca,

mānø luddho tathālaso;

ekacintø ca bālo ca,

ete atthavināsakā.

52
. Miln. Pp. 98-9
 50

That is to say: a man of a passionate disposition; a man given to anger; a foolish man; a rude man,
a man of great vanity; besides these too, a lazy man, a man who has only a single idea; a child - people of
these eight types can destroy the benefit of any discussion.

ရာဂစရုိက္ႀကီးသူ၊ ေဒါသစရုိက္ႀကီးသူ၊ မုိက္မဲေတြေ၀သူ၊ မာနႀကီးသူ၊ ၾကမ္းၾကဳတ္ခက္ထန္သူ၊

ထုိမွတစ္ပါး၊ အပ်င္းႀကီးသူ၊ တစ္ခုတည္းေသာအမႈကုိသာ တမ္းစြဲ၍ႀကံစည္သူ၊ ကေလးသူငယ္ ဤရွစ္ေယာက္

ေသာသူတုိ႔သည္ တုိင္ပင္အပ္ေသာအက်ိဳးစီးပြါးကုိ ဖ်က္ဆီးတတ္ကုန္၏။

If such as these enter into the discussion, there can be no discussion and all will be in vain.53

ဤသူတုိ႔ တုိင္ပင္ရာကုိပါလွ်င္ အတုိင္အပင္မျဖစ္နုိင္၊ ပ်က္စီးတတ္သည္ ဟူလုိ …

The Milinda Pañhā also says that there are nine types of men who are bound to disclose any
discussion if they get to know of it:

အတုိင္အပင္ကုိသိလွ်င္ မလွ်ိဳ႕မ၀ွက္ ဖြင့္ျပတတ္ေသာ ႏႈတ္မလုံသူ ကုိးဦးရွိသည္ကုိလည္း ၎က်မ္း

၌ပင္လာ၏။

“‘Ratto du¥¥ho ca mumh¹o ca,

bhīrū āmisagaruko;

itthī so¼ðo pa¼ðako ca,

navamo bhavati dārako.

“Navete puggalā loke,

ittarā calitā calā;

etehi mantitaµ gumhyaµ,

khippaµ bhavati paka¥an’”ti.

That is to say: The greedy man; the angry man; the foolish man; the frightened man; the man
open to bribes and presents; the woman; the man addicted to food and drink, to whoring and liquor; the

53
.Miln. 99
 51

effeminate man; the child - there are these nine types of person and they will put an end to rational
considerations, since they are of unstable mind.

ေလာဘႀကီးသူ၊ ေဒါသႀကီးသူ၊ ေမာဟႀကီးသူ၊ ေၾကာက္တတ္သူ၊ လက္ေဆာင္၊ဥစၥာ၊ပစၥည္းကုိ

အေလးထားသူ၊ မိန္းမ၊ အေသာက္အစား,ေလာင္း ကစား,မိန္းမလုိက္စား, အေပ်ာ္အပါးၾကဴးသူ၊ နပုံးပ႑ဳက္၊

ကေလးသူငယ္၊ ေလာက၌ ဤကုိးေယာက္တုိ႔သည္ ဉာဏ္ပညာ၊အဆင္အျခင္နည္းကုန္၏။ အလြန္လႈပ္ရွား

ေသာစိတ္ရွိကုန္၏။

People of these nine types will quickly make known any confidential matter.54

ဤကုိးေယာက္တုိ႔ႏွင့္တုိင္ပင္အပ္ေသာ လွ်ိဳ႕၀ွက္ခ်က္စကားသည္ လွ်င္စြာထင္ရွားေပါက္ၾကား

တတ္၏။

¼a) for kings

11. Six points of merit (gu¼

၁၁။ မင္းတုိ႔၏ ဂုဏ္ေျခာက္ပါး

The Amarakosa say that there are six merits that kings and other rulers have, namely:

‘Sandhinā viggaho yāna,

māsanaµ dvedha mæssayo (chaggu¼æ).

That is to say: Sandhi gu¼a is the virtue of bringing things together in reconciliation;
aggressiveness in warfare is the viggaha gu¼a; setting out to battle is the yāna gu¼a; staying at home to
defend one's own land without setting out for battle is the āsana gu¼a; when two enemies are pressing you
from two sides, negotiating appropriately and separately with both sides is the dvedhæ gu¼a; when afraid
of being beaten by an enemy, taking refuge with another king of great power is the āsaya gu¼a; these are
the six gu¼as.55

54
. Miln. Pp. 99.100
55
.Abhidhæna ¿ø. 246
 52

မင္းအစရွိေသာအစုိးရေသာသူတုိ႔ ျပဳလုပ္ေသာဂုဏ္ေျခာက္ပါးရွိသည္ကုိ အမရေကာသက်မ္း,

ဟိေတာပေဒသက်မ္းတုိ႔၌ အေစ့အစပ္ျပဳျခင္း သႏၶိဂုဏ္လည္းေကာင္း။ စစ္ခ်ီတက္ျခင္းယာနဂုဏ္လည္း

ေကာင္း။ စစ္မခ်ီမတက္ဘဲ ကုိယ့္နုိင္ငံ၌လုံၿခဳံေအာင္ေနျခင္း အာသနဂုဏ္လည္းေကာင္း။ ရန္သူႏွစ္ဦးႏွစ္ဖက္

ၫွပ္သည့္အခါ ႏွစ္ဖက္လုံးကုိအသင့္အေလွ်ာ္ေျပာျခင္း အစရွိေသာေဒြဓဂုဏ္လည္းေကာင္း။ ရန္သူႏွိပ္စက္

မည္ကုိစုိး၍ အင္အားေတာင့္တင္းေသာ မင္းတစ္ဦးဦးကုိ မွီခုိကပ္ရပ္ျခင္း အာသယဂုဏ္လည္းေကာင္း။

ဤသုိ႔လွ်င္ ဂုဏ္တုိ႔သည္ ေျခာက္ပါးျဖစ္သတည္းဟု ဆုိ၏။

(1).The virtue of Sandhi-- skill in reconciliation

(၁) အေစ့အစပ္ျပဳျခင္းဟူေဟာ သႏၶိဂုဏ္

Among these six gu¼as the sandhi gu¼a comes into play when one king of great power is about to
be defeated and crushed or where he has been extremely discomforted in a great war.

ဤဂုဏ္ေျခာက္ပါးတုိ႔တြင္ အေစ့အစပ္ျပဳျခင္းသႏၶိဂုဏ္ကုိ အင္အားႀကီးေသာမင္းႏွင့္ အေၾကာင္းအညီ

ၫြတ္၍ အင္အားႀကီးေသာမင္းက ဖိစီးႏွိပ္စက္မည္ရွိရာ၌လည္းေကာင္း၊ စစ္တုိက္ၾကရာ အလြန္ရႈံးနိမ့္နာၾကည္း

ရာ၌လည္းေကာင္း ျပဳအပ္ေသာဂုဏ္တည္း။

In the Kamantaki Nīti and the Hitopadesa texts these merits are described as sixteen, thus:

ဤဂုဏ္သည္လည္း ဆယ့္ေျခာက္မ်ိဳးရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း, ဟိေတာပေဒသက်မ္းတုိ႔၌

ဆုိ၏။

“Kapālo upakāro ca,

santāno sa³gaho tathā;

upaññāso pa¥ikāro,

saµyogo pūrisantaro.

“Adi¥¥hanaro adi¥¥ho,
 53

attamiso upeggāho;

parikkhāro tatho chino,

tathā ca paribhūsano.

“Khandhāpaneyo sandhi ca,

solaso parikittito;

iti solasakaµ pāhu,

sandhaµ sandhivicakkha¼æ”.

That is to say: There is the sandhi gu¼a called kapāla, generally concerned with agreements and
alliances, described as part of the sāma upāya.

သာမဥပါယ္တြင္ဆုိသည့္အတုိင္း အညီအၫြတ္မိတ္ျဖစ္ေအာင္ ေစ့စပ္ျခင္းကပါလမည္ေသာ သႏၶိဂုဏ္

လည္းေကာင္း။

There is too the sandhi gu¼a called upakāra, concerned with parting with gifts for making
friendships, part of the dāna upāya.

ဒါနဥပါယ္တြင္ဆုိသည့္အတုိင္း မိတ္ျဖစ္ေအာင္ဥစၥာပစၥည္းေပးကမ္း၍ေစ့စပ္ေသာ ဥပကာရသႏၶိဂုဏ္

လည္းေကာင္း။

The sandhi gu¼a called santāna, concerned with giving away one's daughters, sisters and so on in
marriage for friendship's sake.

သမီး, ႏွမစသည္ကုိေပး၍ မိတ္ျဖစ္ေအာင္ေစ့စပ္ေသာ သႏၱာနသႏၶိဂုဏ္ လည္းေကာင္း။

There is also as a manifestation of the sandhi gu¼a the acceptance of an agreement of friendship,
unbreakable through a whole life time, whether in riches or in poverty, and this is called sa³gata.

အသက္ထက္္ဆုံးမပ်က္မဆီး ဆင္းရဲအတူ ခ်မ္းသာအမွ်ျဖစ္ပါမည္ဟု ၀န္ခံစာခ်ဳပ္ထား၍ မိတ္ျဖစ္

ေအာင္ေစ့စပ္ေသာ သဂၤတသႏၶိဂုဏ္လည္းေကာင္း။
 54

Digression :- (this form of the sandhi gu¼a, which accepts the responsibility of undertaking a
companionship for better or worse, with no change of mind, that is not to be cast off for a whole lifetime,
is for the purpose of making a friendship as solid as the centre of a bar of purest gold, never to be cut in
two. Since friendship is like gold, it is known as kañcana sandhi gu¼a (golden)".)

စကားခ်ပ္။ ။ ဤသဂၤတသႏၶိဂုဏ္သည္ ကုိယ္စိတ္မျခား အသက္ထက္ဆုံးမပ်က္မစီး ခံ၀န္စာခ်ဳပ္ထား၍

ေကာင္းတူဆုိးဘက္ျပဳလွ်က္ ခုိင္ခံ့ေအာင္မိတ္ဖြဲ႔ေသာေၾကာင့္ ဇမၺဴရဇ္ေရႊတုံးတစ္ခုကို အလယ္၌ျဖစ္ေသာ

တုံးႏွစ္ခုသည္ အရည္အဆင္းမကြဲျပားသကဲ့သုိ႔ ေရႊတုံးႏွင့္တူေသာမိတ္ေဆြျဖစ္ေသာေၾကာင့္ ကဉၥနသႏၶိဂုဏ္

ဟူ၍လည္း ေခၚၾကသည္။

If a friendship is made for a particular purpose, with each openly declaring the benefits to be
derived, this is known as the upaññāsa (studied) type of the sandhi gu¼a.

အေစ့စပ္မိတ္ျဖစ္ခဲ့လွ်င္ ထုိက္ေလွ်ာ္ေသာအက်ိဳးတစ္စုံတစ္ခု ဧကန္ၿပီးေစမည္ကုိ ၫႊန္ျပကာ

မိတ္ျဖစ္ေအာင္ အေစ့စပ္ျပဳျခင္းဟူေသာ ဥပညာသသႏၶိဂုဏ္ လည္းေကာင္း။

If a friendship is made on the basis of declared benefits - that "I shall bring you such-and-such
new means and I shall rely on your bringing me comparable benefits" then this is the pa¥ikāra (reciprocal)
form of the sandhi gu¼a.

ကၽြႏု္ပ္ကသင့္အား မည္ကဲ့သုိ႔ေသာအက်ိဳးစီးပြါးကုိ ရြက္ေဆာင္ဖူးပါသည္၊ ကၽြႏု္ပ္ေက်းဇူးျပဳခဲ့ဖူးသည္

ကုိေထာက္၍ ကၽြႏု္ပ္အားလည္း သင္ကေက်းဇူးျပဳေစခ်င္ပါသည္ ေျပာဆုိကာ အေစ့အစပ္မိတ္ဖြဲ႔ေသာ ပဋိကာရ

သႏၶိဂုဏ္လည္း ေကာင္း။

Making an alliance on the basis of associating with a certain king and stating the particular
benefits that will arise from it and of taking steps to complete it is known as the saµyoga (bond on even
terms?) version of the sandhi gu¼a.

မည္သည့္မင္းထံ၌ ေပါင္းဆုံေစ့စပ္ရလွ်င္ မည္သည့္အက်ိဳးကုိရလိမ့္မည္ဟု ေျပာဆုိ၍တစ္စုံတစ္ခုေသာ

အက်ိဳးကိစၥကုိေကာင္းစြာျပဳၿပီးလွ်င္ တစ္ေနရာ၌သြားကာ ေစ့စပ္မိတ္ဖြဲ႔ျခင္းဟူေသာ သံေယာဂသႏၶိဂုဏ္

လည္းေကာင္း။
 55

When two army generals make an alliance in writing, each setting out his desires, this is known
as the pūrisantara (between men) type of the sandhi gu¼a.

စစ္သူႀကီးနွစ္ေယာက္ အလုိရွိရာေျပာဆုိစာခ်ဳပ္၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ပုရိသ ႏၱရသႏၶိဂုဏ္လည္းေကာင္း။

And "It is called adi¥¥hanara (the blind man's) gu¼a when agreement is reached on such terms as
'you may go ahead and do whatever our enemy's leader requires and enter into a treaty with him on his
terms, but our friendship still holds'".

သင္ရန္သူမင္း အလုိရွိရာကုိျပဳသမွ်လုိက္နာပါမည္၊ အလုိရွိသည္ကုိသာ စာခ်ဳပ္ေရးသားခ်ဳပ္ဆုိပါေတာ့၊

သေဘာတူပါမည္ ဆုိ၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း အဒိ႒ နရသႏၶိဂုဏ္လည္းေကာင္း။

Making an agreement by transferring by treaty a quarter of the country is the adi¥¥ha form of the
sandhi gu¼a.

နုိင္ငံတစ္စိတ္တစ္ေဒသကုိ စာခ်ဳပ္ႏွင့္ေပး၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း အဒိ႒သႏၶိ ဂုဏ္လည္းေကာင္း။

Handing over one's whole army to the enemy and so making an alliance is called the attamisa
(mingled selves?) version of the sandhi gu¼a.

မိမိစစ္သည္အားလုံးကုိ ရန္သူသုိ႔အပ္ႏွင္း၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း အတၱမိသသ ႏၶိဂုဏ္လည္းေကာင္း။

Making an agreement to hand over one's entire wealth to be dealt with at will, only one's life to be
spared, is known as the upeggāha (?) type of the sandhi gu¼a.

အသက္ကုိေစာင့္ေရွာက္ျခင္းငွာ အသက္ကုိသာခ်မ္းသာေပးပါ၊ အလုိရွိသမွ်ဥစၥာပစၥည္းကုိယူပါဟု

ပစၥည္းဥစၥာအားလုံးကုိေပး၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ဥေပဂၢါ ဟသႏၶိဂုဏ္လည္းေကာင္း။

Handing over a quarter, a half or even the whole of the wealth that is in your granaries and your
stores and so coming to agreement is called the parikkhāra (equipment) type of the sandhi gu¼a.

က်ီ၊ၾက၊တုိက္ေတာ္တု႔ိ၌ရွိေသာဥစၥာပစၥည္းအစိပ္အ၀က္ကုိလည္းေကာင္း၊ အလုံးစုံကုိလည္းေကာင္းေပး၍ ေစ့စပ္

မိတ္ဖြဲ႔ျခင္း ပရိကၡာရသႏၶိဂုဏ္လည္းေကာင္း။

Making the agreement by giving away the taxes and profits arising from the richest lands is called
the ucchinna (break-up) form of the sandhi gu¼a.
 56

နုိင္ငံ၌အခြန္အဆီထြက္ေသာ ေကာင္းရာအရပ္ကုိေပး၍ ေစ့စပ္မိတ္ဖြဲ႔ျခင္းဥစၧိႏၷသႏၶိဂုဏ္ လည္းေကာင္း။

Besides this, there is the giving away the whole tax revenue of the country to reach agreement,
which is the paribhūsana (use and enjoyment?) form of the sandhi gu¼a.

ထုိမွတစ္ပါး၊ နုိင္ငံကထြက္သမွ်အခြန္ကုိ ေပး၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ပရိဘူသနသႏၶိ ဂုဏ္လည္းေကာင္း။

Making an agreement to serve and oversee the separate movement of tax collections in each year
is the khandhāpanaya (mass leading forward?) form of the sandhi gu¼a.

တစ္ႏွစ္လွ်င္မည္၍မည္မွ်ေပးပါမည္ ပုိင္းျခား၍၊ ပုိင္းျခားရအခြန္ကုိထမ္းေဆာင္ ၾကပ္မတ္ေပး

သြင္းရေသာ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ခႏၶာပနယသႏၶိဂုဏ္လည္းေကာင္း။

Thus the sandhi gu¼a has sixteen separate forms, so it is said, and thus scholars call it sixteen-
fold.56

ဤသုိ႔ သႏၶိဂုဏ္ကုိ ဆယ့္ေျခာက္ပါးျပား၏ဟု သႏၶိကုိသိကုန္ေသာ ပညာရွိတုိ႔ သည္ ဆုိကုန္၏။

(3). The virtue of viggaha -- skill in waging war

(၂) စစ္ထုိးျခင္းတည္းဟူေသာ ၀ိဂၢဟဂုဏ္

In the Abhidhānapadīpikā commentary it is said that the viggaha gu¼a has three forms:

Apahāra lakkha¼o viggaho, sopi tividho. Pakāsa yuddhaµ, kū¥ayuddhaµ,tu¼høyuddhamī’ ti.

That is to say: The disposition to make war is called the viggaha gu¼a.

၀ိဂၢဟဂုဏ္သုံးပါးရွိသည္ကုိ အဘိဓါန္ဋီကာ၌- စစ္ထုိးျခင္းသေဘာသည္ ၀ိဂၢဟဂုဏ္မည္၏။

This gu¼a has three forms. One of these is to attack openly in open warfare, pakāsa yuddha.

ထုိ၀ိဂၢဟဂုဏ္သည္လည္း အထင္အလင္း စစ္မ်က္ႏွာဆုိင္၍ တုိက္ျခင္း ဟူေသာ ပကာသယုဒၶ။

56
.Ræjadhamma Pp. 242-3-4
 57

The next is to make the attack with a concealed force, practising secrecy and deception in kū¥a
yuddha.

တပ္ကုိၿမွပ္ထား၍ လွ်ိဳ႕၀ွက္ေကာက္က်စ္ စဥ္းလဲကာ တုိက္ျခင္း ကူဋယုဒၶ။

The third is to make the attack without warning, bringing the army forward in a night raid, tu¼hi
yuddha. These are its three separate parts.

စစ္မေၾကျငာဘဲ တပ္ကုိခ်ီတက္ေစ၍ ညဉ့္အခါစီးနင္းတုိက္ခုိက္ျခင္း တုဏွီယုဒၶ။ ဤသုိ႔သုံးပါး အျပားရွိ၏ဟု

ဆုိသည္။

This viggahagu¼a is to be practised when an opponent of equal or lesser strength behaves rudely
and insultingly.57

အင္အားတူေသာရန္သူ၊ကုိယ့္ေအာက္အင္အားနည္းေသာရန္သူတုိ႔ ေစာ္ကားရုိင္းပ်လွ်င္ ဤစစ္ထုိးျခင္း၀ိဂၢဟ

ဂုဏ္ကုိ အသုံးျပဳအပ္၏။

(3). The virtue of yāna -- skill in offensive warfare

(၃) စစ္နုိင္ေအာင္တုိက္ျခင္း ယာနဂုဏ္

If there is great strength in the power of wealth, in the numbers of valiant men and bearers of
arms, victory will usually follow. A king who has the ability to be victorious can turn from one country to
another so as to broaden his dominions. This power to advance to the attack and gain victories is called
the yānagu¼a.

ဥစၥာအင္ခြင္၊ရဲမက္လက္နက္ကုိင္အစြမ္းသတၱိအလြန္ျပည့္စုံေသာ္ မ်ားေသာအားျဖင့္ ေအာင္တတ္နုိင္တတ္ေသာ

မင္းသည္ နုိင္ငံက်ယ္ျခင္းငွာ အျပည္ျပည္သုိ႔လွည့္၍ နုိင္နင္းေအာင္ အတုိက္အခုိက္ စစ္ခ်ီတက္ျခင္းသည္

ယာနဂုဏ္မည္၏။

In the books it is said that this yānagu¼a takes five forms:

57
. Abhidhæna ¿ø. 246
 58

“Viggahyo sandhāyo tathā,

sambhūyotha pasañkato;

upekkhā ceti nipu¼o,

Yanaµ pañcavidhaµ mataµ.”

That is to say: The ability to make war and to envelop the whole army of an enemy with one's
own force of men and weapons is that part of the yāna gu¼a that is called viggahya.

ဤယာနဂုဏ္ငါးပါးအျပားရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း၌ မိမိ၌ရွိေသာ ရဲမက္၊လက္နက္ကင

ုိ ္

အလုံးစုံျဖင့္ ရန္သူအေပါင္းကုိတုိက္ခုိက္သိမ္းယူ၍ စစ္တက္ျခင္းဟူေသာ ၀ိဂၢယွမည္ေသာ ယာနဂုဏ္။

Put otherwise, the ability to bring face-to-face the whole strength of an enemy with all his allies
and all one's own strength and the strength of one's own allies and to be the superior is viggahya.

တစ္နည္းကား။ ။ရန္သူ၏အလုံးစုံေသာ မဟာမိတ္နုိင္ငံ၊ မိမိ၏မဟာမိတ္နုိ္င္ငံတုိ႔ကုိ ရဲမက္၊ဗိုလ္ပါအင္အားႏွင့္

အကုန္ယူ၍တက္ျခင္းဟူေသာ ၀ိဂၢယွယာနဂုဏ္။

Going out with the intention of attacking another country, finding that the road was cut off and
that a return was necessary and consequently joining in an alliance with the remaining enemy is that part
of the yānagu¼a that is called sandhāya.

အျခားနုိင္ငံကုိ စစ္ထုိးမည္ခ်ီတက္ရာ၌ လမ္းျဖတ္၍သြားရေသာေၾကာင့္ ေနာက္ကက်န္ရစ္မည့္ရန္သူ

တုိ႔ကုိ အေစ့အစပ္မိတ္ျပဳ၍ ခ်ီတက္ျခင္းဟူေသာ သႏၶာယယာနဂုဏ္။

Joining in an attack with kings who have great power, near to oneself and who are good warriors
is the part of the yānagu¼a that is called saµbhūya.

ကုိယ္ႏွင့္အနီးအစပ္ျဖစ္ေသာ၊ အားစြမ္းႏွင့္ျပည့္စုံေသာ၊စစ္တုိက္ေကာင္း ကုန္ေသာမင္းတုိ႔ႏွင့္ေပါင္း၍

စစ္ခ်ီတက္ျခင္းဟူေသာ သမၻဴယယာနဂုဏ္။

Put otherwise, if an enemy king comes to make war and one advances to meet and challenge him,
so that on the two sides the royal nature of both is at a deadlock and they come to personal combat, that is
a form of saµbhūya.
 59

တစ္နည္းကား။ ။ ရန္သူမင္းကစစ္တက္လာသည္ကုိ ဆီးႀကိဳတုိက္ခုိက္ရေအာင္ ဆုိင္ၿပိဳင္၍ ႏွစ္ဦး

ႏွစ္ဖက္၏ရာဇပကတိကုိဖ်က္ၿပီးလွ်င္ ႏွစ္ဦးၿပိဳင္လွ်က္ စစ္တက္ျခင္း သမၻဴယယာနဂုဏ္။

In a version different again, if, being left with very little wealth, one gets together the remaining
scraps on one's own to attack and defeat an enemy king and to gain much wealth, it is said to be
saµbhūya.

တစ္နည္းကား။ ။ အနည္းငယ္ေသာ ေရႊေငြ၊ဥစၥာ၊အႏွစ္သာရကုိစြဲ၍ အက်ိဳးစီးပြါးမ်ားစြာျဖစ္မည္ကုိ

တစ္စုံတစ္ေယာက္ေသာသူက ခံ၀န္၍ေသာ္လည္း ရန္သူမင္းကုိေအာင္ျခင္းငွာ စစ္တက္ျခင္းဟူေသာ သမၻဴယ

ယာနဂုဏ္။

Besides these, to gather one's force and cause disturbance in one area and then make your attack
in another is the form of the yānagu¼a that is called pasañga.

ထုိမွတစ္ပါး၊ တစ္ပါးေသာအရပ္၌ လႈပ္ရွားေပါင္းဆုံ၍ တစ္ပါးေသာအရပ္သုိ႔ စစ္တက္ျခင္းဟူေသာ

ပသဂၤယာနဂုဏ္။

Going out to attack an enemy's city and on arrival to realise that to attack would bring little
profit, and so to switch the attack on to an ally of the enemy is the form of the yānagu¼a that is called
upekkhiya.

ရန္သူၿမိဳ႕ကုိတုိက္မည္ဟုခ်ီတက္႐ာ ရန္သူၿမိဳ႕သုိ႔ေရာက္၍ တုိက္ရလွ်င္ အက်ိဳးနည္းမည္ကုိျမင္ကာ၊

ရန္သူ၏မဟာမိတ္နုိင္ငံကုိ ခ်ီတက္တုိက္ခုိက္ျခင္းဟူ ေသာ ဥေပကၡိယယာနဂုဏ္။

Thus those who have studied the yāna gu¼a say that it has five different modes.

ဤသုိ႔ယာနဂုဏ္၌ တတ္ကၽြမ္းလိမၼာေသာပညာရွိသည္ယာနဂုဏ္ကုိ ငါးပါးအျပားရွိေၾကာင္း သိအပ္

သည္ဟု ဆုိ၏။
 60

(4). The virtue of āsana -- skill in defensive warfare

(၄) အတုိက္အခုိက္ရပ္စဲေစျခင္း အာသနဂုဏ္

This gāthā should be remembered in connection with the āsanagu¼a:

“Viggahyo sandhāyo tathā,

saµbhūyotha pasañgato;

upekkhiyæ ceti nipu¼ā,

sanaµ pañcavidhaµ mataµ”.

That is to say: To ask for an armistice when mutual fighting has become too burdensome is the
viggahya form of the āsanagu¼a.

အာသနဂုဏ္သည္လည္း အခ်င္းခ်င္းတုိက္ခုိက္၍ပင္ပန္းေသာေၾကာင့္ ရပ္ဆုိင္းနားေနျခင္းဟူေသာ

၀ိဂၢယွအာသနဂုဏ္။

Put differently, when one has attacked and enveloped the enemy; to desist further is the form of
the āsanagu¼a that is called viggahya.

တစ္နည္းကား။ ။ ရန္သူကုိ တုိက္ခုိက္သိမ္းယူၿပီး နားေနျခင္းဟူေသာ ၀ိဂၢယွအာသနဂုဏ္။

Or differently again, when one is unable to sustain the enemy attack, to retreat into fortifications
and hold him there is also the viggahya form of the āsanagu¼a.

တစ္နည္းကား။ ။ရန္သူမယူနုိင္ေအာင္ ခံၿမိဳ႕၌၀င္၍ ခုခံျခင္းဟူေသာ ၀ိဂၢယွ အာသနဂုဏ္။

When the strength of both sides is exhausted from their mutual attacks and they can fight no
further, to discuss and arrange an agreement is the sandhæya form of the āsanagu¼a.

ႏွစ္ဦးႏွစ္ဖက္တုိက္ခုိက္ၾကသျဖင့္ အားခြန္ကုန္ခန္း၍ ဆက္လက္မတုိက္နုိင္ေသာေၾကာင့္ အေစ့အစပ္

ေျပာဆုိမိတ္ဖြဲ႔ကာေနျခင္းဟူေသာ သႏၶာယအာသနဂုဏ္။

King Udāsiñga formed an association of all his allied kings which stood so that no single enemy
could break it; this was the saµbhūya form of the āsanagu¼a.
 61

ဥဒါသိန္မင္း၊ မိတ္မင္းတုိ႔ႏွင့္ တေပါင္းတည္းျပဳ၍ တစ္ပါးရန္သူတုိ႔ မဖ်က္မဆီးနုိင္ေအာင္ေနျခင္း

ဟူေသာ သမၻဴယအာသနဂုဏ္။

Next, a king who goes to war against one country and remains at peace in alliance with another is
an example of the pasañga form of the āsanagu¼a.

တစ္ခုေသာနုိင္ငံကုိ စစ္ခ်ီတက္ေသာမင္းသည္ တစ္ခုေသာနုိင္ငံႏွင့္ေပါင္း ဆုံ၍ေနျခင္းဟူေသာ

ပသဂၤအာသနဂုဏ္။

One who goes out intending to attack his enemy, but finds the enemy too strong for him and so
retreats without fighting and stays so, is an example of the upekkhiya form of the āsanagu¼a.

ရန္သူကုိတုိက္မည္ဟုခ်ီတက္ရာ ရန္သူကအားႀကီးေသာေၾကာင့္ မတုိက္ဘဲေရွာင္ၾကဉ္၍ေနျခင္း

ဟူေသာ ဥေပကၡိယအာသနဂုဏ္။

Thus those that have studied the āsanagu¼a say that it has five different forms.58

ဤသုိ႔အာသနဂုဏ္၌ တတ္သိနားလည္ကုန္ေသာပညာရွိတုိ႔သည္ အာသနဂုဏ္ကုိ ငါးပါးအျပားရွိ၏

သမုတ္အပ္ေသာ ဂါထာကုိလည္း မွတ္သား အပ္သတည္း။

(5). The virtue of dvedha -- skill in dealing with a double attack

(၅) ႏွစ္ဖက္ေသာရန္ႏွင့္ ေလွ်ာ္ေအာင္က်င့္ရာေသာ ေဒြဓဂုဏ္

One form of the dvedhagu¼a is, when squeezed between double attacks by enemies on both sides,
to open negotiations in suitable terms with both sides, offering personal negotiations.

ေဒြဓဂုဏ္၌ရန္သူႏွစ္ဦးႏွစ္ဖက္ၫွပ္ရာရန္သူႏွစ္ဦးႏွစ္ဖက္လုံးကုိ သင့္တင့္ ေအာင္ေျပာဆုိ၍ မိမိကုိယ္ကုိ

အပ္ႏွင္းျခင္းဟူေသာ ေဒြဓဂုဏ္လည္းတစ္ပါး။

58
.Abhidhæna. ¿ø. 246
 62

Another form is to come to an agreement with the enemy on one side and to fight in alliance with
him against the other.

တစ္ဖက္ရန္သူကုိေပါင္း၍၊ တစ္ဖက္ရန္သူတုိ႔ႏွင့္ စစ္ထုိးျခင္းဟူေသာ ေဒြဓ ဂုဏ္လည္းတစ္ပါး။

Another form again is to use a part of your force to defend your city and to attack with the rest.

အခ်ိဳ႕ေသာရဲမက္ႏွင့္ၿမိဳ႕ကုိေစာင့္၍၊ အခ်ိဳ႕ေသာရဲမက္ႏွင့္ စစ္ထုိးျခင္း ဟူေသာ ေဒြဓဂုဏ္လည္းတစ္ပါး။

Acting in such ways suitable for dealing with a double threat is the dvedhægu¼a.59

ဤသုိ႔အစရွိသည္ျဖင့္ ႏွစ္ဖက္လုံးႏွင့္ သင့္ေလွ်ာ္ေအာင္လုပ္သမွ်သည္ ေဒြဓဂုဏ္မည္၏။

(6). The virtue of āsaya -- skill in finding shelter from superior force

(၆) အားႀကီးေသာမင္းကုိ မွီရေသာ အာသယဂုဏ္

Of the āsayagu¼a, one form is to take refuge with and subject oneself to another prince of great
strength because there is a danger that the enemy will be victorious; the other is to take refuge thus when
it can be seen that there will be much personal advantage in doing so. This gu¼a has these two forms.60

အာသယဂုဏ္မူကား။ရန္သူတစ္ပါးႏွိပ္စက္မည္ကုိေၾကာက္ေသာေၾကာင့္ အားႀကီးေသာမင္းကုိ မွီခုိကပ္ရပ္ျခင္း

တစ္ပါး။ ဤအားႀကီးေသာမင္းကုိ မွီခုိကပ္ရပ္ရလွ်င္ ကုိယ္၌အက်ိဳးမ်ားစြာရွိမည္ကုိျမင္၍ မွီခုိကပ္ရပ္ျခင္းတစ္ပါး။

ဤသုိ႔ ႏွစ္ပါး အျပားရွိ၏။

59
.Abhidhæna ¿ø. 247
60
. Abhidhæna ¿ø. 247