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28 / 34

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35 /40 41 /45

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46 /52 53 / 58

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59 /66

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135/ 141

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142 / 148

24/

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149 /160

25/

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161/ 170

26/

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u-2

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u-3

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u-4

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Venerable Khuva Boonchum

(1964 - )

This Dhammapada Translation (Chinese by Venerable Chin Fa & English by Thanissaro Geoffrey DeGraff) is published for free distribution by the followers of the Venerable Khuva Boonchum to mark his golden jubilee birthday which falls on 5 January 2014 (Buddhist Era 2556). The Venerable Khuva Boonchum is a forest meditation monk, well known since the age of thirteen to a great numbers of devotees in Lao, Sipsongbanna of Yunnan Province in China, Shan State of the Union of Myanmar and Thailand for his solitary and serious meditation practice.

The Venerable Khuva Boonchum was born in 1964 (Buddhist Era 2507) in Pa Maisak (Timberfield) Village, in Chiang Saen District in northern Thailand, now known all over the world as the symbolic landmark of the Golden Triangle. He was named Boonchum (Mark of Merit/Boon) because his mother had a vivid dream of a beautiful golden pagoda around at the time of his conception. Boonchum’s grandparents were Tai/ Shan speaking people, originally from Mong Yong near Kengtung (Chiangtung) in the eastern part of Shan State, the Union of Burma and migrated to Chiang Saen where Nang Saeng La, the mother of Boonchum was born.

Boonchum was the eldest of four siblings and his father, Loong Kham La, died when he was just six months old and his

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mother re-married and had three more children. Following the traditional custom of South-east Asia where boys are initiated as novice (samanera) at a young age, Boonchum was initiated at the age of eleven and after the completion of his primary education, with thirty-two other boys in 1975. After a year or two, all of them returned to lay life, except Samanera Boonchum who has taken interest in meditation. After studying Buddhist scriptures for a year and having completed nak-dhamma tri, the first foundation level of formal Dhamma examinations, he decided that the formal study as it was taught to him emphasized too much theoretical understanding and passing examinations and that he wanted to learn the Buddha’s teaching in a more practical way. So, whenever given opportunity he would approach well known meditation teachers in northern Thailand and learnt from them. Sometime he would go and meditate in the cemetery or on corpses. Unusually quiet and meditative for his age, he was often teased by other novices. But that did not deter him from going into the meditation practice deeper and seriously than any of the monasteries would offer to a young novice of his age.

His serious meditation practice attracted devotees who started making offerings, including money, to him; he donated all the offerings to others. Whenever devotees came, he would also do chanting to invoke blessings of the Buddha on them and explain them the Buddha’s dhamma in simple terms; he usually talked about the admiration he had on the Buddha’s life leading to meditation on the Buddha (Buddhanussati), the Buddha’s teaching on the five precepts; the loathsome nature of the body (asubha-bhavana) and

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the inevitability of death (maranassati) and meditation on compassion (metta). His chanting took approximately two hours and he did so with deep concentration and a beautiful voice. His chants were all in Pali and what have been preserved in the forest meditation tradition in Lanna, northern Thailand and in the eastern Shan State of Burma. His style and his strong faith in chanting awakened the seed of devotion in many who heard it.

At the age of thirteen and just over two years into the novice- hood, he was well known enough to have attracted generous donors who helped him renovate a chaitiya (pagoda) at the village called Wieng Keau, not far from his birthplace. Since then, he moved from place to place for the observation of rains-retreat (vassana) and in search of solitude and meditation teachers. At the age of 16, he went to meditate in the Pa-sah forest near Mong Phong Village, Tachilek Township in Shan State, Union of Burma, which is, in fact, just the other side of Mekhong River from where he was born. The Pa-sah forest near Mong Phong Village was thick and he liked the seclusion it offered. His presence in the forest has led to the villagers building him a forest monastery, and from that time he came to be known as Sao (Chao) Mong Phong or Venerable Mong Phong (Maing Phone in Burmese pronunciation). Out of devotion, some people would call him Sao Ton Boon (The Venerable Meritorious) or Sao Paw Sildham (the Venerable Father of Higher Morality). His last rains- retreat as a novice was observed in the Himalaya Mountains after a pilgrimage to Buddhagaya in India and Sri Lanka.

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In 1984 (B.E 2529) with the sponsorship of Mr. Sai Noom and Mrs. Nang Sam Seng family and Mr. Nan Shwe and Mrs. Nang Swei’s family from Mong Phong Village, Tachilek, he received higher ordination, upasampada, at the seven hundred years old Wat Suan- dok (Flowers Garden) Monastery in Chiang Mai. To symbolize the teaching of the Buddha on the 38 kinds of blessings, 38 monks were invited to participate in the ordination ceremony. Since his higher ordination and out of respect for his meditation practices, he came to be known as Khuva Boonchum. Khuva (Khruva in Thai pronunciation as in Phra Khruva Srivichai, 1878-1938 AD) means teacher and is synonymous with Phra Ajahn in Thai and Sayadaw in Burmese. His ordained name in Pali is Nyanasamvaro, “who guards his mind with wisdom”. In Burmese, he is known as Mong Phong Sayadaw.

After his higher ordination, Khuva Boonchum has always observed his three months rains-retreat (vassana) in a cave in solitude; he has done so in different caves in northern Thailand, northern Shan State of the Union of Burma and the Kingdom of Bhutan where he is known as Lama Khuva. In addition, he would also go into the cave from time to time for rest and meditation.

Over the years he has become an eloquent speaker of the Buddha’s Dhamma and can explain the Dhamma in all Tai family languages that include Thai, Lanna, Laotian, Shan, Dai and Tai Lue. Without any formal study, he has also learnt very quickly, just through hearing, how to speak Bhutanese and some Chinese. He has since given hundreds of Dhamma talks when not in a cave; he

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usually moves around constantly from village to village never settling in one place for long; and his Pali chanting has also spread far and wide. Occasionally he also does a Tibetan chanting.

Since April 2010 the Venerable Khuva Boonchum has been in a solitary retreat in the Rajagrha cave in Lampang Province, northern Thailand; he is determined to complete a three-years three- months three-weeks and three-days retreat. A life-long vegetarian, he lives on fruits and biscuits that his followers bring all the way and place them at the entrance of the cave. He comes out every now and then to take the food when there is no one around. He observes total silence while in retreat but answers dhamma questions in writing when one is put to him.

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MA, MPhil (Kelaniya), DPhil (OXford)

Buddhist Chaplain, atmufpfzdkY'fwuúodkvf? NAdwdef/ ygarmu©? tjynfjynfqkid f&m ax&0g'Ak'¨omoemjyKwuúokvd f? &efukef/ tusdK;awmfaqmifcsKyf? tjynfjynfqkid f&m ax&0g'Ak'¨wuúokvd frsm;toif;BuD; IATBU/

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Preface to the Chin (Asho) Translation of the Dhammapada

(1)I have to admit I did not have any knowledge of any Buddhist activity, let alone of a translation of a very important Pali canonical text, exiting among the Chin Buddhists before an email unexpect- edly appeared in my Inbox quite recently. I have so far come across only one Chin bhikkhu at International Theravada Buddhist Mis- sionary University in Yangon. He was an attendant of Rector Sayadaw Prof. Dr. Nandamalabhivamsa and was studying at the Subhodharama Monastery in Sagaing.

(2)When I was reading the email from Salai Shwe Lin, whom I have never heard of before, I came to know about the organization he and his friends set up to promote Buddhism among the Chin Buddhists. As I have been working to publish the Dhammapada in many languages to mark the golden birthday of our spiritual teacher, the Most Venerable Khunva Boonchun (Mong Phong Sayadaw), obviously I am interested if there is any translation of the Dhammapada in any of the Chin dialects. We have so far sponsored the Dhammapada translation in five languages: Spanish (5,000 cop- ies), Serbian (1,000 copies), Czech (2,000 copies), Chinese (30, 000 copies) and Portuguese (10, 000 copies) and distributed them in many Spanish and Portuguese speaking countries in Latin and South America as well as Africa. And, I want to focus on the lan- guages of the many nationalities in Myanmar.

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(3) If a Chin translation is not available, I was thinking of en- couraging an undertaking to get one done. To my surprise, I learn from Salai Shwe Lin’s subsequent emails that Venerable Nandamala has translated the Dhammapada into one of the Chin dialects, Asho; and that it awaits printing.

(4)I feel so happy and fortunate that we, the disciples of the Most Venerable Khuva Boonchum, can sponsor a translation of a Chin translation of the Dhammapada. This is the first Dhammapada trans- lation in any language of the Myanmar nationalities we are going to help publish.

(5)The Dhammapada is a collection of the treasure of wisdom from the fully self-enlightened master, the Buddha. It is the most trans- lated text into English; several versions of the English translation are available freely on the internet. Even the world renowned pub- lisher, Penguin, has its own version of the Dhammapada in English, so does the Oxford University Press. In fact, the Dhammapada has been a prescribed text in Buddhist examinations for centuries in Myanmar and Thailand indicating its important status, also in tra- ditional Buddhist countries.

(6)The Dhammapada is also available in Chinese Mahayana Bud- dhism where there are at least two versions, much longer than the Pali one. The Tibetan Buddhist tradition also has one and much longer than the Pali as well. Some Sri Lankan and Indian political leaders often quote some of the Dhammapada verses to invoke the spirit of reconciliation and peace in their addresses at the United Nations General Assembly. So, there is no doubt that the Dhammapada is very influential as a text among thinkers, leaders,

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truth seekers as well as peace lovers. The verses are relevant to followers of any religion and none.

(7)One behalf o our teacher, Mong Phong Sayadaw Nyanasamvara, and all his disciples around the world, I wish to thank the translator sayadaw Venerable Nandamala for translating this treasured work. I am also grateful to Salai Shwe Lin for his efficient management of this publication.

(8)May the great merits accrued hereby help bring good health and long life to the Most Venerable Mong Phong Sayadaw. May the Dhammapada treasure activate the spirit of peace and nurture seeds of enlightenment in each every heart of human being.

Venerable Dr. Dhammasami Aggamaha Saddhammajotikadhaja Dhammacariya (in Shan & Burmese), MA, MPhil (Kelaniya), DPhil (Oxford) Buddhist Chaplain, Oxford University, Britain Professor, International Theravada Buddhist Missionary Univer- sity, Yangon & Executive Secretary, International Theravada Buddhist Missionary Universities

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(22-10-2013)

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FORWARD

(FROM CHIN BUDDHA SASANA PALAKA ASSOCIATION)

Chin Buddha Sasana Palaka Association”, established on 12 th February 2012 (Union Dayof Myanmar), is not a social and politi- cal organization of Chin Nationalities, but only a religious associa- tion of Chin Buddhists.Although the name carries the title “Chin”, the activities of the association are accomplished not only by the Chin nationalities but together with Myanmar and other ethnic groups within the Union of Myanmar.

The association has some objectives, one of which is for Chin Buddhists will work in unity with other Buddhist associations, in and outside the country, to disseminate the Buddha’s peaceful wis- dom far and wide so that the Buddha Sasana lasts forever and in as many hearts and minds.

Shan nationality are traditionally very fervent on Buddhism and this Dhammapada translation (in Asho Chin, English and Myanmar languages) is evident of true vigor of the Buddha’s dhamma from the Sayadaws of both the Shan and China nationalities as well as their followers. It is said that that the late Venerable Lokanatha (1897-1966 AD), an Italian chemist formerly known as Salvatore Cioffi, (http://en.wikipedia.org/wiki/Lokanatha) became a Buddhist

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monk after reading a translated paragraph of Dhammapada. In- deed, Emperor Asoka (3 rd century BC) and King Anawratha, also known as Aniruddha, (1015 –1078 AD) of the Pagan Dynasty, Burma are also believed to first receive the wisdom of dhamma from the Dhammapada.

May the treasure of mindfulness and wisdom from the Dhammapada continue to be of great help to anyone seeking peace.

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jrefrmjyefESiht*f Fvdyfrl jyefvnfxnhof Gif;&müum; tqifoih&muf komd ok;pH J&ojziG hf 0gusqifykEH Sihf a0g[m&tok;tEH H;rsm;I rukud fnDygu onf;

cHMuyg&ef- jrefrmjyefESiht*f Fvdyf(pmrl)yYay;aomq&mqvkd kid fa&Tvif;ESihf

a&;om;olwYtm;aus;Zkd l;wifygonf/ teEåig;yg;ESihf txufygausZl;&Sifrsm;\ aus;Zl;w&m;ukatmud farh aerdjcif;u uwnKwuwnKwuwnKwuwnKwuwnKwqkvQid f? þpmtkyfxkwfa0cGih&jcif f;ukd uwa0'uwa0'uwa0'uwa0'uwa0'D [k cH,lrdygaMumif;-/ /

u-26

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

usYvk:yP:cDm

t|SX:NXV"N:o:(ZysJ;:)[Ja zDIv:tdY uvh:"HV eH:NXV"N:o:w v:tqJm ("Yry") pd:tlIeB: oXVwYyHVwuV'kIua yd:"HVwv:vGH: xlY {h:b:{XI. wv:ykVtDIua 0lVxkVxlYzsJIykVtDI yd:b:{XI. caN;IqHa{: t |SX:csKa N:o: tbD:'lm{: tvh:uWH:"HV y:vHV"P:(}:x:)vGH:{a'U: xBIzj:

cWH:cWH: ubD:b:{XI. "Yry"y:vHV{: 0dav^a{bD:wPV"HV uN:tha q<:"D: t|SBYyBYn:"H:y q<:"D: t|SBYoBVxHVv[Ja pd:tlIvGH:{a [Dmedavh:{DIv:"HVuWBmZkmcD: cg:

ZlmwPY'lm cePVrQ:b:{XI . rWK:qk: ,N:o: ,o:oe:[DY{: qJIpd:wPVth:[aeXV vlIqdY{DI"HV ph:

we: rsKYrSDYuWBmZkmcD: , ESdY{:eJY tzGJVtpHa (tydItpjY)[Jatd:tYcD: , N:

o:wv:[Ja <lY{h:'lmvGH:cD: ,ysJ;:}lmqXI'jmvdacWBY{a tdYrsYysH:ysXY'lmvGH:

xlY{h:vdab:{XI. uTayDmyDIuXa eDY{h:cd:[a"HV 0d:<B:vSJY{a {uDIyGH:{:csPYvGH: <lY{h:

cd:vdI[atdY ylYyPaeXVvdav:b:{XI.

(1)

t|SX:NXV"o:oey:vutzGJVvSJY .

(2)

pBYuyk:{azdatlm"HVqrd:

qvja|FH:vHm .

(3)

rjmzXmqvh:"P:vSJYtbQan:eoY0\

. (4) "PIw:tbQa"Yrp:rHVeXV E^a wDmcsPY yQ:yQ:'Dm[JaeXV r:Z:yjV"HVuWBm

Zkm cg:ZlmwPY'lm uwPVth:b:{XI. eH:csKa t|SX:pd:{Xavh:wPV"HV NXV"N:o:

usYpd:tlItDI qd:cd:"HV[DY{: tU:{h:ePIrsKY]d:{Xa cePVutlYrsP:b:{XI. \we:yaxlY , qrd: yQ: yQ:eXV ty:{NhY tPVtk:NXVxXY[Ja{: eH:usYpd:

tlIuXa ck:bWD:{h:b:{XI.

{XI

|SX:yGH:vPmyGH:

yQ: yQ:'Dm[JacD:

uTarsKY]d:{a ]sDY{h:cd:{:"JV vDmuqlVb:

(pdYu;mq:<:

tD:Z:[JaqDYbQ:)

u-27

tbQaeY"r:v:tbQaeY"r:v:tbQaeY"r:v:tbQaeY"r:v:tbQaeY"r:v:

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

*kPfûyrSwfwrf;

(1) þpmtkyf½dS jrefrmbmomjyefrsm;rSm www.dhammadown Loat.conwGift½Siftmpm&(ax&0g'f wuokvd f? &efukef)u 1368- ckESpf? ESpfqef;wpf&ufaeY aeYpGJjzifh "r®'geûyxm;aom "r®y' jrefrmjyefrsm; jzpfygonf/

(2) þpmt ky f½d S t* Fv dy fbmomjye frsm;r Sm Thanissaro Geof frey De Graff qdkolu bmomjyefxm;jcif;jzpfNyD;? puFmylEdkifiH atmufpzY'kd f Ak'¨0d[m&ausmif;wkud frS OD;0g,rdE´?"r®mp&d,? M.A u aus;Zl;ûyay;yYjcikd f;jzpfygonf/

(3) rkid f;zkef;q&mawmf\ ax½kywdESiha'guf fwmt½Sif"r®omrd\ trSmpmwdkYudk? t*FvdyfbmomrS jrefrmbmomodkY jyefqdkolrSm qvkid f;a½Tvif;jzpfygonf/

(4) csif;Ak'¨omoe ygvutzJU\trG Smpmuk?d jrefrmbmomrS t*Fvdyf bmomoYjyekd fqkay;od lrSm q&ma'gufwmcifarmifvwf jzpfNyD;? jznfhqGufrGrf;rH tacsmudkifay;olrSm a'gufwm t½Sif"r®omrdjzpfonf/

(5) þpmtkyfyg t½dcsiI f;bmomjyeftm;vk;uH kd csif;q&mawmf

t½SifeE´rmvmu jyefqkond

f/

u-28

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

csif;Ak'¨omoeygvutzGJU\&nf&G,fcsufrsm;csif;Ak'¨omoeygvutzGJU\&nf&G,fcsufrsm;csif;Ak'¨omoeygvutzGJU\&nf&G,fcsufrsm;csif;Ak'¨omoeygvutzGJU\&nf&G,fcsufrsm;csif;Ak'¨omoeygvutzGJU\&nf&G,fcsufrsm;

1/ Ak'¨bmom0ifcsif;wdkif;&if;om;rsm;onf omoemawmf oefY&Sif;wnfwefY jyefYyGm;a&;udpörsm;ü tjcm;aomomoemûytzGJU rsm;ESifhtwl pnf;vHk;nDñGwfpGm aqmif&GufEdkifMuap&ef/

2/ csif;vlrsdK;wY\omoemorkd kid f;aMumif;ESihf rsufarSmufacwf omoema&;tajctaersm;ukd trSeftwkid f; xkwfjyeftoday;Ekid f&ef/

3/ csif;rSefvQif bmomwpfckwnf;om uk;ud G,f&rnf[laom t,loD;rIrsm;ukd wm;qD;í? csif;Ak'¨bmom0ifrsm;\ Ak'¨omoemukd vGwfvGwfvyfvyf qnf;uyfcGihrsm;uf kd umuG,fapmih&f Smuf&ef/

4/ y&d,wÅd? y#dywÅdwm0efrsm; xrf;aqmifaeMuaom csif;&[ef; omraPrsm;tm;vnf;aumif;? csif;vlrsdK;rsm;tm; omoemûyae Muaom &[ef;omraPrsm;tm;vnf;aumif;? vSL'gef;axmufyYH umuG,fapmifha&Smuf&ef/

5/ csif;vlrsdK;rsm; Ak'¨omoemxGef;um;a&;ESihf ywfoufí rnf onhtf JUtpnG f;? rnfonhyf k*¾Kdvfukrqd kd tûyoabmaqmifaom a0 zefqef;ppfrIrsm; vufawGUqefaom tBuHtÚmPfrsm;ukd vktyd fo vdkay;&ef/

u-29

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

erDa wVo

N}0wDa

t\[wDa

A

oYr:oYNXV"Vo

rhat|SX:[JapHIpHIzDIu:zk:rhat|SX:[JapHIpHIzDIu:zk:rhat|SX:[JapHIpHIzDIu:zk:rhat|SX:[JapHIpHIzDIu:zk:rhat|SX:[JapHIpHIzDIu:zk:

NXV"N:o:wv:tqJm(t|SX:"Yry")NXV"N:o:wv:tqJm(t|SX:"Yry")NXV"N:o:wv:tqJm(t|SX:"Yry")NXV"N:o:wv:tqJm(t|SX:"Yry")NXV"N:o:wv:tqJm(t|SX:"Yry")

<ru0JV=twQ:wQ:[Ja<ru0JV=twQ:wQ:[Ja<ru0JV=twQ:wQ:[Ja<ru0JV=twQ:wQ:[Ja<ru0JV=twQ:wQ:[Ja

1/ emrfcE¨m (av;yg;)wYonkd f pdwfvQifa&SUoGm;&duS kef\? pdwfvQiftBuD; trSL;&duS kef\/ pdwfjzihNyf D;ukef\/ jypfrSm;vkaompd dwfjzihf tu,fíajymqkd aomfvnf;aumif;? jyKvkyfaomfvnf;aumif;? BuHpnfaomfvnf;aumif; xd(ajymqk kd jyKvkyf BuHpnfrI)aMumihf vSnf;bD;onf 0efaqmifEGm;\ajc&m oYtpOkd fvkud fbdouhoJ Y?kd xdok loYkd qif;&JonftpOfvkud fav\/

(1) eYcY":yarCH:'kIua rsKY'X: rSDm]DY{: vk:vjY{h:{XI. rsKY'X: tvSJYxlY {h:{XI. rsKY{Xa'X: ysH:ysXYv:{XI. {yGJ;:[aqHa[d: ysJIrSd:0j:"HVrsKY]d:{Xa yP:<P: rSH:eJYqHaqhI. pjarDmrSH:eJYqHaqhI. eH:rd:tusdYuWBmZkm -xYzk:]PVwPV"HV qU:eda[Ja clIvdYE^axX: vSj:yBYeXV pHIpHI twDm{h:v^a- eH:rd:csPY{acD: qkY vj:uWJY"d:eXV pHI pHIwDm{h:{XI

1. Phenomena are preceded by the heart, ruled by the heart, made of the heart. If you speak or act with a corrupted heart, then suffering follows you as the wheel of the cart, the track of the ox that pulls it.

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

2/ emrfcE¨mav;yg;wYonkd f pdwfomvQifa&SUoGm;&duS kef\/ pdwfom vQif tBuD;rª;jzpfukef\/ pdwfjzifhomNyD;ukef\/ aumif;jrwfMunfvifaom pdwfxm;jzifh tu,fíûyrlajymqdkBuHpnfjim;tHh? xdktaMumif;aMumifh t&dyfonf vl\aemufodkY tpOfvdkufaeouJhodkY? xdkolYxHodkY csrf;om onftpOfvdkufaeay\/

rsKY'X: rSDm]DY{: vk:vjY{h:{XI. rsKY'X: tvSJY

yP:<P:rSH:eJY

qHaqhI. pjarDmrSH:eJYqHaqhI. eH:rd:tusdYuWBmZkm - csPYpBI'lmE^axX: {csd:pdaeXV

ph:ph:twDm{h:v^aN;I yGJ;:pj:<D;aq:

xlY{h:{XI. rsKY{Xa'X: ysH:ysXYv:{XI. yGJ;:vSJYZBYNsPm"HV rsKY]d:{Xa

(2)

eYcY":yarCH:'kIua

tD:Z:'lmvGH:eXV ph:ph:wDm{h:b:{XI

2. Phenomena are preceded by the heart, ruled by the heart,

made of the heart. If you speak or act with a calm, bright heart,

then happiness follows you, like a shadow that never leaves.

○ ○

3/ þolonf ighukqd Ja&;chonJ

f? þolonf ighuknd §if;qJchonJ

f?

þ olonf ighukatmid

fEkid fchonJ

f? ighOpömuk,d lchonJ

f[k xkod Ytay:ül

&efNidK;zJUuG kef\/ xkod lwYtm;kd &efonfrNidrf;at;Ekid fukef/

(3) eH:csPYeXV uTa{: {qj:vj:{XI. uTa{:{nSYqj:zk:{XI. uTa{: teXmr vX:{h:zk:{XI. uTaqlYqdY(tlIpd:) {vX:{h:yjVzk:{XI. eH:uWBmZkm eH:rd:csPY [DY{: 0dVqk:tnX: ZlmwPVuXI. eH:v^a ZlmqH:"HVcsPY{a y":N;I 0dVqk:qlmyGH:

{nB: zQ:vI

3. ‘He insulted me,

hit me, beat me, robbed me’ for those

who brood on this, hostility isn’t stilled.

○ ○

4/ þolonf ighukqd Ja&;chonJ

f? þolonf ighuknd §if;qJchonJ

f?

þ olonf ighukatmid

fEkid fchonJ

f? ighOpömuk,d lchonJ

f[k xkod Ytay:ül

&efNidK; rzJUuG kef/ xkod lwYtm;kd

&efonfNidrf;at;Ekid fukef\/

(2)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

eH:csPYeXV uTa{: {qj:vj:{XI. uTa{: {nS;Yqj:{DIzk:{XI. uTa{: t eXm

vX:{h:zk:{XI. uTa]k:(qlYqdYtlIpd:)vGH:cD: rvX:{h:yjVzk:{XI. eH:caN;IqHa {:cD:

(4)

eH:rd:csPY[DY{:

0dVqk:t{nX: {wPIvI. eH:rd:v^acsPY{a

0dVqk:qlmyGH: nBY

zQ:{XI

4. ‘He insulted me, hit me, beat me, robbed me’ - for those who don’t brood on this, hostility is stilled.

5/ þavmuü &efwYrHk ljcif;jzihf &efwYonkd f tb,ftcgrQ rajyNidrf;Ekid f ukef/ &efwkHYrrljcif;jzifhomvQif &efajyNidrf;Edkifukef\/ þoabmum; tpOftvm "r®wmoabmyifwnf;/

0dVbD:{xkm

{h:[aNGja rsKY|SP:{h:cd:eJY'U: 0dVqk:qlmyGH: nB:njIcd:b:{XI. eH:wv:[Ja 'U: qlY'J;IvDmulm xlY{h:{XI

(5)

eH:qlY'J;Iua

0dVbD:xkm{h:eXV

0dVqk:{nBYzQ:vI

5. Hostilities aren’t stilled through hostility, regardless. Hostili- ties are stilled through non-hostility: this, an unending truth.

6/ þavmuü vlrkud fwYonkd f igwYaoMuvkd drhrnf f[k rodMuukef/ xdrok drIaMumihf ckud f&efjiif;ckrH IwYonkd f rajyNidrf;Ekid fukef/ þavmuü ynm &doS lwYonkd f igwYaoMuvkd drhrnf f[k odMuukef\/ xdok drIaMumihf ckud f&efjiif; ckrH IwYonkd f ajyNidrf;Ekid fukef\/

(6) eH:qlY'J;IvSJY'kIua csPY[JaeB: uTau'k:v:rj:bPm"Ha {rSIth:[Ja vI. eH:v^a rSIth:[auWBmZkm- n;m{h: 0dVth:'lmvGH: {yg:'Dmcd:ESXI. eH:qlY 'J;IvSJY{a rSIx:yWBYn: rQ:"HV csPY[JaeB: zdar'k:v:rj:ePV]kV rSIth:{XI. eH:

v^a rSIth:[JauWBmZkm- n;m{h: 0dVth:'lmvGH: yg:'DmeXV nBY zQ:[Ja{XI

6. Unlike those who don’t realize that we’re here on the verge of perishing, those who do: their quarrels are stilled.

○ ○

(3)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

7/ wihw,f f\[k tzefzef½Iíaeaom £a`E´wYürapmikd hpnf f;bJ abm ZOfü twdik f;t&Snfukrod drlí 0D&d,,kwfavsmhysif;&dolukd avrkefwdik f; onf tm;enf;aomopfyifukd EdyS fpufn§Of;qJbdouhoJ Ykd (udavom)rm&f onf pifppfEdyS fpufEkid f\/

(7) yGJ;:pj: vXIz;Ith:"HV rsKYtcWBY{Xa txDIxDI qda{h:eXV(thY"\h:)vGH:

td:ej:

{cXYrj:[a"HV xHm<dmpP:{a csH:rlm"XYvSJYeXV csKacsjVwdmcd:v^a. td:{qd:v^a

[aNGja

[Ja

{xBYusdY{h:[aNGja.

'Dm'H:"HVcsPY{a

th:tdI'lm{:cD: t"k:tESj:

{rSIvIedaeJY -

uHVvh:o:eXV trSDYpHIpHI

pJIePV 'lVpJ:cd:b:{XI

7. One who stays focused on the beautiful, is unrestrained with the senses, knowing no moderation in food, apathetic, unenergetic:

Mara overcomes him as the wind, a weak tree.

8/ rwihw,f f[k tzefzef½Iíaeaom £a`E´wYükd aumif;pGmapmihpnf f; vsuf abmZOfütwdik f;t&Snfukod dí? o'¨gw&m;&dojziS hxuf foefaomvYHk v&Sdoludk avrkefwkdif;onf ausmufawmifBuD;udk rESdyfpufrn§Of; qJEkid fbdouhoJ Ykd (udavom) rm&fonf pifppfrEdyS fpufEkid f/

(8) {yGJ;:pj: {vXIz;I[a"HV rsKYtcWBY{Xa txDIxDI qda{h:eXV. (thY"\h:)

vGH:[Ja xBYusdY{h:eXV. th:tdI'lm{:cD: t"k:tESj:rSIuXI. oV":wv:

ysJ;:]lmysH:"H:{: [Vujm"HV td:tY rQ:csPY{a - csH:rlm"XYvSJYeXV vkm"PVZkmvSJY{a csKacsjV { wdmcd:[av^a uHVvh:o:eXV {pJIePV {'lIpJ:cd:b:ESXI

8.One who stays focused on the foul, is restrained with regard to the senses, knowing moderation in food, full of conviction & en- ergy: Mara does not overcome him as the wind, a mountain of rock.

udavom

zef&nf ruif;bJvsuf zef&nfpGef;aom t0wf(ouFef;)ukd 0wfaomolonf zef&nfpGef;aom t0wf(ouFef;)ESihrxf duk fwef/

9/ (£a`E´uk)d qk;rjciH

f;uif;írSefuefpGm ajymqkjcid f;r&daomS

(4)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

(9) thY"\h:[JacD: {xBYusdY{h:vI. rSDYrSDYuDYuDYcD: {yP:vI. uHVvh:o:

zPI[PY vdIth:<;IuXa zPI[PYvdY]kV 0DIpd: (qY]Y) 0DItlm"HVcsPY[JaeB: zPI

[PY vdY]kV0DIpd:(qY]Y){Xa

{vXIxXIth:vI

9. He who, depraved, devoid of truthfulness & self-control, puts on the ochre robe, doesn’t deserve the ochre robe.

○ ○

udavomzef

&nfukd axG;tefNyD;í? oDvwYükd aumif;pGmapmihxf def;olonfomvQif zef &nfpGef;t0wfESihf xduk fwef\/

10/ £a`E´wYukd kd qk;rvsuH

frSefuefpGm ajymqkjcid f;&daomS

(10) thY"\h:[Ja xBYusdY{h:eXV rSDYrSDYuDYuDDYcD: yP:{XI. uHVvh:o:tzPI

zPI[PYvdY"HV

[PYvGH:

0DI pd:{Xa vXIxXIth:{XI

{rWj:rsdV{DIysH:eXV ylmuW;Iwv: xBY{h:cd:"HV csPY[JaeB:

10. But he who is free of depravity endowed with truthfu ness

& self-control, well-established in the precepts, truly deserves the ochre robe.

○ ○

11/ tESpfr&daomw&m;üS tESpf&d\[S k t,l&dMuuS kef\/ tESpf&daomS w&m;ürlum; tESpfr&Sd[k t,l&SdMuukef\/ xkdolwdkYonfrSm;aom BuHpnfrIvQif (usufpm;&m) tm½Hk&SdMuukef&um; tESpf&Sdaomw&m;udk r&Ekid fMuukef/

(11) tpPY {rQ:[a"HVwv:{a tpPY rQ:{XI"Ha tvX:{h:{XI.

tpPY{rQ:vI

(t[H:t[dI)"Ha

tvX:{h:{XI.

tpPY rQ:"HV

eH:rd:csPYvGH:{a

wv:{acGa

cWJ:rSPa]kV tpjYtusY rQ:tlmuWBmZkm tpPY rQ:"HVwv: {blY{h:cd:vI

11. Those who regard non-essence as essence and see essence

as non- don’t get to the essence, ranging about in wrong resolves.

(5)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

12/ tESpf&Sdaomw&m;udkvnf; tESpf&Sdaomw&m;[lí tESpfr&Sd aomw&m;ukvnd f; tESpfr&daomw&m;[S lí odMuukefaomaMumihf xdok l wYonkd frSefuefaomBuHpnfrIvQif (usufpm;&m)tm½k&H duS kef&um; tESpf&dS aomw&m;uk&Ed kid fMuukef\/

(12) tpPY rQ:"HVwv:{a rQ:"HVtvXI. tpPY {rQ:[a"HVwv:{a {rQ:[a

eH:rd:csPYvGH:[Ja{:cGa

"HatvXI

tpPY rQ:"HVwv: blY{h:cd:{XI

r^:rSIxh:uWBmZkm

rSDYuDY]kV

tpjYusY rQ:"HV

12. But those who know essence as essence, and non-essence as non- get to the essence, ranging about in right resolves.

13/ tdrfukd raumif;ojzihf rk;tyd

fonf&daomS

f rk;a&ond

f azmuf0ifEkid f

ouhoJ Ykd pdwfukd (orxç 0dyóemwYjzikd h)f aumif;pGm ryGm;xktyH fonf&daomS f &m*onf azmuf0ifEkid f\/

<d:wGHaeXVqlmzXI pB:ed:cd:v^a -

(N:0e:)wv: uW;Ith:{wda[a"HV rsKY}d:{a(\:]vGH:)eXV qlmzXIpB:ed: 0PY

vdacd:b:{XI

(13) 'H:]sKm {v:ZDI "H:wPV]kVtBm{:

13. As rain seeps into an ill-thatched hut, so passion, the unde- veloped mind.

14/ tdrfukd aumif;pGmrk;tyd fonf&daomS f rk;a&ond f razmuf0ifEkid fo uhoJ Ykd pdwfuk(orxçd 0dyóemwYjzikd h)f aumif;pGm yGm;xktyH fonf&daomS f &m* onf razmuf0ifEkid f/

(14) 'H:]sKm yGJ;:vSJY"H:wPV]kVtBm{: <d:wGHaeXV qlmzXI {pB:ed:cd:[av^a

(N:0e:)wv:

uW;Ith:wPV"HVrsKY]d:{a(\:])vGH:eXV qlmzXI{pB:ed:cd:vI

14. As rain doesn’t seep into a well-thatched hut, so passion does not, the well-developed mind.

(6)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

15/ raumif;rIjyKolonf þb0üvnf; pk;&d drf&\/ wrvGefb0üvnf;

pk;&d drf&\/ ypöKyÜefwrvGef b0ESpfwefwYüvnkd

f; pk;&d drf&\/ xdraumik

f;rI

jyKol onf rdrd\npfEGrf;aom uHukod djrifí pk;&d drf& yifyef;&\/

wDaN0{:cD: vSd:vSj:v:{XI. ESdYN0(tD:

ysJ;:){acD: vSd:vSj:v:{XI. wGa'k:ESdY'k: N0ESH:zk:{a vSd:vSj:v:{XI. eH:rd:csPY eB: {qY{h:[a"HV ylm[da {yGJ;:[aysJIrSd:vGH: r^:rSIth:v:eXVvSd:vSj:v:{XI

(15)

{yGJ;:[aysJIr^: pja"HVcsPYeB:

hereafter. In both worlds the

wrong-doer grieves. He grieves, he’s afflicted, seeing the corrup- tion of his deeds.

15. Here he grieves he grieves

○ ○

16/ aumif;rIjyKolonf þb0üvnf; 0rf;ajrmuf&\/ wrvGef b0üvnf; 0rf;ajrmuf&\/ ypöKyÜef?wrvGef b0ESpfwefwdkYüvnf; 0rf;ajrmuf&\/ xdaumik f;rIjyKolonf rdrd\pifMu,faomuHukod djrif&í 0rf;ajrmuf& tvGef0rf;ajrmuf&\/

(16) yGJ;:pj:tr^: pja"HV csPY[JaeB: wGaqPIw: (N0){acD: tD:yWD:tlYrsP:

v:{XI, ESdYqPIw:(N0){:cD: tD:yWD: tlYrsP:v:{XI. wGazk:ESd:zk: qPIw:zk:

ESH:'Dm{: tD:yWD:tlYrsP:v:{XI. eH:rd:csPYeB: qYZIth:vUV"HV ylm[dayGJ;:r^:{a r^:rSI{h:v:eXV cePVtlYrsP: tD:yWD:v:{XI

hereafter. In both worlds the

merit-maker rejoices. He rejoices, is jubilant, seeing the purity of

his deeds

16. Here he rejoices he rejoices

○ ○

17/ raumif;rIjyKolonf þb0üvnf; ylyef&\/ wrvGefb0ü vnf;ylyef&\/ ypöKyÜefwrvGef b0ESpfwefwYüvnkd f; ylyef&\/ ]]igonf raumif;rIudk jyKrdNyD}}[kylyef&\/ 'k*¾wdbHkb0odkYa&mufygrlum; tvGefylyef&\/

(7)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

(17) {yGJ;:[aysJIrSd: pjarSH:"HVcsPY[JaeB: wGaqPIw:{acD: vSdItU:v:{XI. ESdYqPIw:{acD: vSdItU:v:{XI. wGazk:ESdYzk: qPIw: zk:ESH:'Dm{: vSdItU:v:

{XI. uTaeB:uTaeB:uTaeB:uTaeB:uTaeB: {yGJ;:[a'lm{:{yGJ;:[a'lm{:{yGJ;:[a'lm{:{yGJ;:[a'lm{:{yGJ;:[a'lm{: ysJIrSd:{DIrSH:pbPmysJIrSd:{DIrSH:pbPmysJIrSd:{DIrSH:pbPmysJIrSd:{DIrSH:pbPmysJIrSd:{DIrSH:pbPm"JV vSdItU:v:{XI. 'k:ysH:"HV E^a{: {yGJ;:[atlY'lmNDV zdapBIuacGa cePVvSdItU:v:"Ha{XI

17. Here he’s tormented he’s tormented hereafter. Inboth

worlds the wrong-doer’s tormented.He’s tormented at the thought, ‘I’ve done wrong.’ Having gone to a bad destination, he’s tormented all the more.

18/ aumif;rIjyKolonf þb0üvnf;ESpfouf&\/ wrvGefb0 üvnf;ESpfouf&\/ ypöKyÜef?wrvGef b0ESpfwefwdkYüvnf;ESpfouf&\/ ]]igonf aumif;rIukjyKtyd fNyD}}[kESpfouf&\/ ok*wdbkb0oH Ya&mukd fygrl um; tvGefESpfouf&\/

(18) yGJ;:pJ;:tr^: pjacsPY[JaeB: wGaqPIw:{acD: rsKYw:{h:v:{XI. ESdY qPIw:{acD: tD:yWD:v:{XI. wGazk:ESdYzk: qPIw:zk:ESH:'Dm{: rsKYw:tD:yWD:v:

{XI. uTaeB:uTaeB:uTaeB:uTaeB:uTaeB: tyGJ;:vGH:ZBYtyGJ;:vGH:ZBYtyGJ;:vGH:ZBYtyGJ;:vGH:ZBYtyGJ;:vGH:ZBY pja{DIysH:pbPm"JVpja{DIysH:pbPm"JVpja{DIysH:pbPm"JVpja{DIysH:pbPm"JVpja{DIysH:pbPm"JV rsKYw:{h:v:{XI. 'k:ysH:"H:{:

yGJ;:'lmNDV zdapBIcWBY{a q:eXV(cePV)rsKYw:{h:v:{XI

18. Here he delights he delights hereafter. In both worlds the

merit-maker delights. He delights at the thought, ‘I’ve made merit.’ Having gone to a good destination, he delights all the more.

19/ EGm;&SifwYtm;kd EGm;wYukd kd a&wGuftyfESif;vkud f&aom EGm;ausmif;om; onf EGm;EYt&omukd kd rcHpm;&ouhoJ Y?kd edAÁmefa&mufonftxd tusKd;pD;yGg; ESihpyf faom yd#uwfok;yH k[H laom bk&m;pum;awmfukd rsm;pGmajyma[m aeaomfvnf; rusihrBuf H arhavsmhayghwefaeaomolonf ûyxduk fonfukd ûyonfrrnf? r*fzkvd ft&omukd rcHpm;&/

(19) qU:usdYpdaeXV

qU:usdYysH:"H:{: qU:yXYrd:{a

(8)

qU:vGH: qJVwG;IeXV

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

bD:tDIv:{XI. qU:pGH:[PY {td:v:vI. eH:v^absX: -tyGJ;:wv:yP:vGH: [Da zPa yP:<P:tlm{:N;IcD: ylm[dazk:wG;I {uW;Ith:cd:[aNGja tnSU:nSU:trX:rX: tlmeXV wv:rsKY{0PY{h:[aeJY rJVzU:wv: trCBYqv: cUm{cDm{h:v:vI

19. If he recites many teachings, but - heedless man - doesn’t do what they say, like a cowherd counting the cattle of others, he has no share in the contemplative life.

20/ edAÁmefa&mufonftxd tusKd;pD;yGg;ESihpyf faom yd#uwfok;yH k[H laom bk&m;pum;awmfukd tenf;i,frQyifajyma[maeygaomfvnf; w&m;tm; avsmfaomtusihuf kd usihavf h&doS ljzpfchrJ l &m* a'go arm[ukd y,fNyD;vQif aumif;pGm tjym;tm;jzifh odonfjzpfí (udavomwdkYrS) vGwfaom pdwf&Sdonfjzpfvsuf þavmuüvnf;aumif;? wrvGefavmuü vnf;aumif; pJvrG f;rI r&dawmS hNyD/ xdok lonfom r*fzkvd ft&omukd cHpm;&\/

(20) eOVNYzdausdY zvawv:yP:vGH: ej:ej:'U: yP:xh:{aN;IcD: vXIz;Ith:

"HV tuW;IyGJ;:[Ja td:qd:uW;Ith:cd:eJY vk:{h:}kV(\:]), tysJIr^:]kV("Dao), {cWBY'jY {r^:rSIxh:[a]kV(rDa[)uHVvh:o:vGH: rsKYcd:xX: vDIwDYeXV. wGa qPIw:{aqHaqhI, ESdYqPIw:{aqHaqhI, pQ:";m]kV(tkVy:"Y) {rQ:"HavI, eH:

rd:csPYeXV'U: rJVzU:wv: trCBYqv:[Ja cUmcDm{h:v:{XI

20. If he recites next to nothing but follows the Dhamma in line with the Dhamma; abandoning passion, aversion, delusion; alert, his mind well-released, not clinging either here or hereafter: he has his share in the contemplative life.

<ru0JV<ru0JV<ru0JV<ru0JV<ru0JV (twQ:wQ:[Ja(twQ:wQ:[Ja(twQ:wQ:[Ja(twQ:wQ:[Ja(twQ:wQ:[Ja ))))) ysH:ESXIysH:ESXIysH:ESXIysH:ESXIysH:ESXI

(9)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

A

((((( 22222 ))))) tyr:"0JV=tyr:"0JV=tyr:"0JV=tyr:"0JV=tyr:"0JV= q"H:wPV'lmq"H:wPV'lmq"H:wPV'lmq"H:wPV'lmq"H:wPV'lm

21/ rarhravsmhjcif;onf edAÁmef\taMumif;wnf;/ arhavsmhjcif; onf aojcif;\taMumif;wnf;/ rarhravsmhaomolwYonkd f aoonf

rrnfukef/ arhavsmholwYonkd

f aoonfrnfukef\/

(21) {nSU:rX:[a"HaeB: eOVNYeOVNYeOVNYeOVNYeOVNYblm{h:{:zk: tusdYxlY{h:{XI. nSU:rX:

qH:"HaeB: r'k:v:{: tusdYxlY{h:{XI. {nSU:rX:[a"HV csPY[JaeB: t'k:{Xa vDIwDY{XI. nSU:rX:qH:"HVcsPY[JaeB: qHauGJ;a 'k:'lmxlY{h:{XI

21. Heedfulness: the path to the Deathless. Heedlessness: the path to death. The heedful do not die. The heedless are as if already dead.

○ ○

22/ rarhravsmhaomynm&dwS Yonkd f þoYxkd l;jcm;aMumif;ukod dí r arhravsmhaomowdw&m;ü &Tifvef;0rf;ajrmufukefvsuf t&d,mwY\usukd f pm;&m avmukwå&mw&m;uk;yg;üd arGUavsmfMuukef\/

rSIuWBm

Zkm nSU:rX:[a"HV q"H:wv:{Xa tlYrsP:eXV t\HV<:[Ja usPIth:'lm(vDauXV

w\:) wv:ya]lVu:'U:

(22) q"H:blY{h:"HV

yBYn:rd:[JaeB:

tD:yWD:{h:[Ja{XI

eH:v^audmu;V"HVtusdY

22. Knowing this as a true distinction, those wise in heedfulness rejoice in heedfulness, enjoying the range of the noble ones.

○ ○

(10)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

23/ xdynm&k

dwS Yonkd

f (orxç0dyóempsmefESpfyg;jzihf udavomuk)d

½dUI NrdKu§ fukefNyD;vQif tNrJrjywfvYvjyKuHk kefí rwGeYrqf kwfvYvxHk kwfukefvsuf a,m*av;yg;\ukef&m twkr&djrwS faom edAÁmefoYa&mukd fMuukef\/

(23)

eH:rd: yBYn:rd:[JaeB:

(uHVvh:o:{a) qB:<X:{DIysH:eXV. pHIpHI

ph:ph:td:xlI[Ja"HVuWBmZkm (<Da]yarCH:)yQ:uPm'lm trsI eOVNYeOVNYeOVNYeOVNYeOVNY

E^a{qlI[aNGja

NDV

zda qXI[Ja{XI

23. The enlightened, constantly absorbed in jhana, persever- ing, firm in their effort: they touch Unbinding, the unexcelled rest from the yoke.

○ ○

24/ x<uvYv&Hk

doS lç owd&doS lç pifMu,faomuHok;yg;&H

doS lç pl;prf;íjyK

avh&Sdolç (£a`E´udk) apmifhpnf;olç w&m;ojzifhtoufarG;olç rarhavsmholtm; ta>ct&H tausmftapmonfwd;yk Gm;\/

rQ:ysH:"H:{: tvlIr^: (uYyaxlY)

{a qYeO:{XI. qGH:xDmcWBY'jY vlIqdYpjarDmxh:eXV. (thY"\h:vGH:[Ja) xBYusdY {h:ysH:"H:{: wv:vDmwXm tqPIrGH:{h:eXV nSU:rX:[a"HVcsPY{a ylmyGH: yGJ;:vSJY pHIpHIwk:yG:b:{XI

(24) td:xlIcd:"HVrsKY{Xa

q"H:wv:

24. Those with initiative, mindful, clean in action, acting with due consideration, heedful, restrained, living the Dhamma: their glory grows.

25/ x<uvYvEHk Sihvnf f;aumif;? rarhavsmhjcif;ESihvnf f;aumif;? (oDv) apmifhpnf;jcif;ESifhvnf;aumif;? (£a`E´udk) qHk;rjcif;ESifhvnf;aumif; jynfhpHkaomynm&Sdonf oHo&mwnf;[laomork'´&mü t&[wåzdkvf wnf;[laomrSDcdk&muRef;udk jyKvkyf&m\? ,if;onfhuRef;udk udavom a&vsOfonf rzsufqD;Ekid fawmhNyD/

(11)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

td:xlIcd:"HV rsKYrQ:eXV nSU:rX:[aNGja(tuW;IoH:v) xBYusdY{h:

xh:eXV. (thY"\O:{a) qkYr:{h:'lm{Xa ysJ;:]lm]kV yBYn:rd:csPY[JaeB: oYo\:

ePV]kV yYvj:{a (t\[VwzU:) ePV]kV [Dmedack:Zd:'lm uWLmrQ:tdY pjaxXIwDYESH:

{XI.

(25)

eH:rd: uWLm{: uHVvh:o:wGHavSXYeXV

{zW;IpH:cd:vI

25. Through initiative, heedfulness, restraint, & self-control, the wise would make an island no flood can submerge.

○ ○

26/ ynmrhíJ rkud faomolwYonkd

f arhavsmhrIuktm;xd

kwfMuukef\/

ynm&donS

fum; rarhavsmhjcif;ukd tjrwfqk;OpH

ömuhoJ Ykd apmiha&f Smuf\/

yBYn: {rQ:[aeXV rXI<kmxkI"HVcsPY[JaeB: nSU:rX:'lm{:'U: td:

qd:{h:[Ja{XI. yBYn: rQ:"HV csPYysm[Ja{:cGa q"H:wv:{a'U: trsIqlY qlY qdY(tlI pd:)v^a xBYusdY{h:[Ja{XI

(26)

26. They’re addicted to heedlessness - dullards, fools - while one who is wise cherishes heedfulness as his highest wealth.

○ ○

27/ xYaMumikd hf oifwYonkd f arhavsmhrIuktm;rxd kwfMuukefvih?f umr wdkYü arGUavsmfrI[k qdktyfaomwPSmESifh tuRrf;0ifrIudktm;rxkwfMu ukefvih?f tb,haMumif hqf kaomd f rarhravsmh (orxç 0dyóempsmefESpfyg; jzifh udavomudk) ½IdUNr§dKufwwfaomolonf jrwfaom(edAÁmef)csrf;om oYkd a&mufEkid faomaMumihwnf f;/

(27) ePmrha[JaeB: nSU:rX:'lm{: td:{qd:{h:qDY{:"H: . u:rt:<kY

yaiSd:{a tD:yWD:{h:"eXV wES:{Xa yGHaeda{h:{:"H: . bPYcI"HauWBmZkm{XaedaeJY {nSU:rX:[aNGja (uHVvh:o:{a) qH:<X: cd:"HVcsPY[JaeB: trsIqlY (eOVNY) <D;aq:'lmNDV zdacd:uWBmZkmb:bsX:

27. Don’t give way to heedlessness or to intimacy with sensual

(12)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

delight - for a heedful person, absorbed in jhana, attains an abun- dance of ease.

28/ ynm&donS f arhavsmhrIukd rarhavsmhrIjzihy,f fazsmuf\/ pk;&d drfrI uif;aom&[EÅmonf 'dAÁpu©K[kqktyd faom ynmjymom'fxufoYwukd f í pk;&d drfrI&daomowS å0gtaygif;ukd ½IMunh\/f awmifxdyfüwnfaomol onf ajrjyifüwnfaomolwdkYudk ½IMunfhouJhodkY ynm&Sd&[EÅmonf (ykxkZOf)olrkud fwYukd kd ½IMunh\/f

(28) yBYn: rQ:"HVcsPY[JaeB: nSU:rX:'lm{: q"H:wv:{Xa {csK:{h:{XI.

tvSd:vSj:vDIpj:"HV (\[mw:)eB: yBYn:ePV]kV yWVoVyWVoVyWVoVyWVoVyWVoV tv^Y[DYNDVuGJ;:eXV

vSd:vSj:'lmrQ:"HV oVw0:vGH:{a qlVrCJVuXI.

tlmv:"HV csPY{aqlVrCJVv^a vGH:{a qlVrCJVuXI

yBYn:rd:(\[mw:)[JaeXV (ykVxkVZBY)csPYrXI

Zkm[DY{:tlm"HVcsPYeXV Zkmuda{:

28. When the wise person drives out heedlessness with heed- fulness, having climbed the high tower of discernment, sorrow-free, he observes the sorrowing crowd - as the enlightened man, having scaled a summit, the fools on the ground below.

29/ vsifjrefaomjrif;onf cGeftm;enf;aomjrif;ukd csefxm;íoGm; ouhoJ Ykd arhavsmholtaygif;wYwkd Gif rarhavsmhaomynm&donS f (arhavsmh oluk)d csefxm;íoGm;\/ owdvGwfuif;Ek;Mum;jcid f;r&doS ltaygif;wYwkd Gif owdyGm;rsm; Edk;Mum;olonf (owdvGwfuif;Edk;Mum;jcif;r&Sdolrsm;udk) pGeYxm;íof Gm;\/

vjY{h:pBI

v^a nSU:rX:[a"HV yBYn:rd:eXV nSU:rX:qH:"HV csPY{a q"H:0"H:blm xXaxXa tlmtlmrQ:"HVcsPYeXV q"H:vDIwDm 'Dm'H:"HVcsPY{a E^a{:wdm{DIeXV'U: pBI"Ha {XI

(29)

<;mcI"HV qB:qB:qB:qB:qB:eXV td:eJ;:"HV qB:qB:qB:qB:qB:{a

E^a{:wda{DIeXV

29. Heedful among the heedless, wakeful among those asleep,

(13)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

just as a fast horse advances, leaving the weak behind: so the wise.

○ ○

30/ rmCvkvifonf (ukodkvfaumif;rIü) rarhavsmhjcif;aMumifh ewfwY\kd txGwftxdyfoYa&mukd f\/ (ynm&dwS Yonkd f ukokvd faumif;rIü) rarhavsmhjcif; udkcsD;rGrf;ukef\/ (ukodkvfaumif;rIü)arhavsmhjcif;udk tcgcyfodrf;uh&J JUtyf\/

(30) r:]r:]r:]r:]r:]ePV]kVcsPYeXV (ukVoU:tyGJ;: pja{:zk:) {nSU:rX:[a"HauWBm Zkm - eIvGH:xPIua tqGHa[DYNDVzda{XI. yBYn:rd:[JaeB: {nSU:rX:[a'lm{:

rCdIw:eXV nSU:rX:'lm{: tcWBYwXm ZlY]g:[Ja{XI

30. Through heedfulness, Indra won to lordship over the gods. Heedfulness is praised, heedlessness censured - always.

○ ○

31/ rD;onf BuD;i,fra&Smif avmifpm[lorQukd avmifuRrf;ouhJ oYkd rarhavsmhrIüarGUavsmfí arhavsmhrIü ab;[k½Iavh&daom&[eS f;onf BuD;i,fr[l oHa,mZOftm;vk;uH kd avmifuRrf;apvsuf (edAÁmefoY)okd Gm;\/

(31) rhavSdIeXV tvSJYtrsHI{|SdY tdaxh:qrSW: tdaqvGH: tdapBIv^a- {nSU:rX:[a'lm{: tD:{h:eXV. nSU:rX:'lm{: tysJIr^:xh:"HV(\[meB:) tvSJY trsHI{|SdY (oY<DaZBY) yQ: yQ:'Dm{: qH:tdaeXV. (eOVNYNDV) uGJ;:pBIv:{XI

31.The monk delighting in heedfulness, seeing danger in heed- lessness, advances like a fire, burning fetters great & small.

○ ○

32/ rarhavsmhrIüarGUavsmfí? arhavsmhrIü ab;[k½Iavh&daomS &[ef; onf (r*fzkvd fwYrkd S)qkwf,kwfjcif;iSgrxkud f? edAÁmef\teD;üomvQifjzpf\/

(32) {nSU:rX:[a'lm{: tD:{h:eXV. nSU:rX:'lm{: tysJIr^:xh:"HV \[m

eB: (rJVzU:[Ja)qlI<lI'lm

{xXIth:[aNGja

(14)

eOVNYpjm{:'U:

xlY{h:v:{XI

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

32.The monk delighting in heedfulness, seeing danger in heedlessness - incapable of falling back - stands right on the verge of Unbinding.

tyr:"0JV(q"H:wda'lm)ysH:ESXItyr:"0JV(q"H:wda'lm)ysH:ESXItyr:"0JV(q"H:wda'lm)ysH:ESXItyr:"0JV(q"H:wda'lm)ysH:ESXItyr:"0JV(q"H:wda'lm)ysH:ESXI

(15)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

I

((((( 3)3)3)3)3) phVw0JV=rsKYphVw0JV=rsKYphVw0JV=rsKYphVw0JV=rsKYphVw0JV=rsKY

33/ av;orm;onf jrm;ukajzmid

hatmif

fjyKouhoJ Y?kd ynm&donS

f(tm

½HkwdkYü)wkefvIyfí? vQyfay:avmfvnfjcif;oabm&Sdaom apmifhxdef;&ef? wm;jrpf&ef cufcJaompdwfukd ajzmihatmif fjyK\/

(33) vHaqrd:eXV xDayWLYyWdVtdY {zWLY{h:v:v^a yBYn:rd:eB: (t:<kY [DY{:) rsKYvSLY{h: tlYqJIePVqH:eXV vSdVvSP:vSdYZ;I0J;:uWBmZkm xBYusdYca w:v: uWH:u;m"HVrsKY{a yWLYyWdVtdYpjaxh:{XI

33. Quivering, wavering, hard to guard, to hold in check: the

mind. The sage makes it straight - like a fletcher, the shaft of an

arrow

34/ a&wnf;[laomrD&mwnS

f&mrS xkwfaqmifíukef;ü ypfcsxm;tyf

aomig;onf wzsyfzsyfwkefvIyfouhoJ Y?kd udavomrm&f uk,d fwGif;&efuky,d

f&ef

umre,fy,frSxkwfaqmifí xm;tyfaomþpdwfonf wzsyfzsyfwkefvIyf\/

ukY[DYe:csdawdaeJY wbbIpDIth:v^a

(uHVvh:o:rY) ZBYZj:{:zk: u:ru:ru:ru:ru:rcd:xX: {qd:rCd:"HVrsKYeB: wekVekVpDIth:

{XI

(34)

wGHa'kIuatlm"HVida{:

34. Like a fish pulled from its home in the water & thrown on

land: this mind flips & flaps about to escape Mara’s sway.

(16)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

35/ EdyS feif;&efcJ,Of;í vsifjrefaomoabm&daomS

tvk&d d&mtm½S

küH

usavh&daompS dwfukd qk;rjciH f;onfaumif;\/ (qk;rNyH D;í) ,Ofaus;aom

pdwfonf csrf;omuk&d Gufaqmifwwf\/

(35) {'lYeXmcd:{:zk: uWH:u;meXV <;mcVysH:"H:{: vk:{h:(0:ePI"HV)t:

<kY NDV ulIth:xh:"HV rsKYvkmtDIua qlYr:cd:"HVeB: yGJ;:{XI. qlYr:ysH:eXV

nBYzQ:<JY uga"HVrsKYeXV q:<:'lm

ryjIcd:b:{XI

35. Hard to hold down, nimble, alighting wherever it likes: the mind. Its taming is good. The mind well-tamed brings ease.

GefodrfarGUaom tvk&d d&mS

tm½küusavH h&daompS dwfukd ynm&donS f apmiha&f Smuf&m\/ apmiha&f Smufxm; tyfaompdwfonf csrf;omuk&d Gufaqmifwwf\/

36/ tvGeYtvf

Gef jrifEkid fcJaom tvGeYtvf

vk:{h:rQ:"HVt:<kY[DYNDV

usda tlmqH:"HVrsKY{a yBYn:rd:eXV xBYusdY{h:xXIuX. xBYusdY{h:wPVysH:"HV

rsKYeXV

(36)

cePVcePV r^:cd:cGj:eXV. cePVcePVElVejaeXV.

q:<:<D;aq:'lmvGH:

uDIrCd:xh:b:{XI

36. So hard to see, so very, very subtle, alighting wherever it likes: the mind. The wise should guard it. The mind protected brings ease.

○ ○

37/ ta0;oYokd Gm;wwfaom wpfOD;wnf;usufpm;aom uk,d faumif txnfr&daomS ([',0w¬K)vkPd f*lürDaompS dwfukd tMuifolwYonkd f apmihf pnf;csKyfwnf;)Muukef\? (xkod lwYonkd f) rm&ftaESmiftzJUrG SvGwfMuukef vwHU/å

(37)

tvSdaNDVcD: plmpBIxh:eXV tlY'lmtDIua'U: quW;Ith:ysH:"H:{:.

tylmtwPI {rQ:[aNGja(["<)ESvkmcd:'kIua bDIth:tlm"HVrsKY{a xBYusdY tlIcWLI{h:cd:"HVcsPY[JaeB:(uHVvh:o:rY) twlI<j:xX: vDIwDY[Ja b:{XI

(17)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

37. Wandering far, going alone, bodiless, lying in a cave: the mind. Those who restrain it: from Mara’s bonds they’ll be freed.

38/ rwnfwhaompH

dwf&daomS

olawmfaumif;w&m;ukrod

daom ayg

avmay:aom,kMunH

frI&doS ltm; ynmonfrjynhpf k/H

(38)

{nBY zQ:

{rSDYuDY[a"HVrsKY rQ:eXV

tyGJ;:wv:

{r^:rSI[aNGja

<UY{h:r^: (oV":)wv:

{rQ:[a"HVcsPY{a yBYn: {ysJ;:]lmcd:vI

38. For a person of unsteady mind, not knowing true Dhamma, serenity set adrift: discernment doesn’t grow full.

39/ (&m*)rpkpd Gwfaompdwf&daomçS (a'go)xdckud faompdwfr&daomS aumif;rI raumif;rIuky,d fNyD;aom Ek;Mum;aomyd k*dKv¾ ftm; ab;onfr&d/S

(39) \:]\:]\:]\:]\:] {vdIth:[a"HV rsKY rQ:eX V. ("Dao)eXV {zW;IpH:cd:[a"HV rsKY

zh:zVZBYZj:{DIysH:eXV. xXaxXac;Ic;I

rQ:ysH:"H:{:

rQ:"HV csPY(yXV]U:){a

yGJ;:r^: {yGJ;:[ar^:vGH:{a

ysJIcP:{rQ:vI

39. For a person of unsoddened mind, unassaulted aware- ness, abandoning merit & evil, wakeful, there is no danger no fear.

40/ þ(ok;q,H hEf Spfaum|mo)cE¨muk,d fukd tk;Ed Sihwf l\[kodí þ pdwfudk NrdKUESifhwl\[k ÓmPfüouf0ifapvsuf ynmvufeufjzifh udavomrm&fudk wdkufcdkuf&m\/ (wdkufcdkufí) atmifaomw&m;udk vnf; uyfNidwG,fwmjcif;r&dbS J apmiha&f Smufxm;&m\/

(40) eH:ylm]dYvJSYeB: tm{Xa'U: vX:{h:pbPm"Ha trSIrQ:eXV. eH:{rs KY cD: rsK:ysJ;:vSJYv^a vX:{h:{XI"HV nYtqPI0PYeXV. yBYn:ulIbH:{Xa (vJV eJVuXa) uHVvh:o:rY{a rwXIv:{: , tdYrsYysH:"HV wv:{acD: rsKYw:

{tU:ePI[aNGja xBYusdY{h:wPVv:{:

40. Knowing this body is like a clay jar, securing this mind like

(18)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

a fort, attack Mara with the spear of discernment, then guard what’s won without settling there, without laying claim.

41/ þcE¨muk,d fonf 0dnmOfuif;chaomJ

f tok;rusaomxiH

f;wk;H

uhoJ Ykd pGeYypf ftyfonfjzpfí rMumrDomvQif ajray:ütdyf&vdrhwum;/f

(41) eH:ylm]dYeBY qrGHa(0hYnBY) tqPI vDIpj:pBIeJY qlY{h:{usda[a "HV [J;abXY]kV {zj:rwdmv:bPY- {us:[arPmbsU: 'J;I[DY{: wdm{DINeXV ('J;I'kIua rCLIeXV)rtHIv:{XI

41. All too soon, this body will lie on the ground cast off,

bereft of consciousness, like a useless scrap of wood.

42/ cdk;olwpfa,mufonf cdk;olwpfa,mufudk(jrifaomf) ysufpD; atmifjyK&m\? &efolwpfa,mufonf &efolwpfa,mufudk(jrifaomf) ysufpD;atmifjyK&m\/ raumif;ojzihxm;tyf faompdwfonfum; xkpd dwf &doS lukd xYxukd fyif,kwfnhatmiH fjyKEkid f\/

r^:eJYqHaqhI, 0dVqlmyGH:ylm

tDIeXV 0dVqlmyGH:ylmtDIua r^:eJYqHaqhI, yW;IpH:tdY pja{h:[Ja{XI. {yGJ;:[a rsKYeXV eH:rd:rsKY rQ:csPY{a q:eXVbIth:tdY pjacd:b:{XI

(42)

cQaqk:ylmtDIeXV

cQaqk:ylmtDIua

42. Whatever an enemy might do to an enemy, or a foe to a foe, the ill-directed mind can do to you even worse.

43/ xdk vlewfedAÁmef oHk;wefaom csrf;omrsKd;udk trdtzonf rjyK Ekid f? wpfyg;aomaqGrsKd;wYonkd fvnf; rjyKpGrf;Ekid fukef/ xkd vlewfedAÁmef oHk;wefaom csrf;omrsKd;udk aumif;pGmxm;tyfaompdwfonfomvQif xkrd dzaqGrsKd;wYxukd f wpfqihxuf fwpfqihf jrihjrwf fatmifûypGrf;Ekid f\/

yGJ;:rsI"HV

<D;aq:'lm {pjayjVcd:vI. yGJ;:vSJYwPVth:"HV rsKYeXV'X: eH:rd: ekaydard:qdavGH:

(43)

ekaydavGH:N;I qHaqhI,

eH:vlY rd:qdavGH:N;IqHaqhI,

(19)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

xPIua v^YrsItdY r{pjayjVcd:b:{XI

43. Whatever a mother, father or other kinsman might do for

you, the well-directed mind can do for you even better.

phVw0JV(rsKY)ysH:ESXIphVw0JV(rsKY)ysH:ESXIphVw0JV(rsKY)ysH:ESXIphVw0JV(rsKY)ysH:ESXIphVw0JV(rsKY)ysH:ESXI

(20)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

A

(4)yXVz0JV=ymwv:(4)yXVz0JV=ymwv:(4)yXVz0JV=ymwv:(4)yXVz0JV=ymwv:(4)yXVz0JV=ymwv:

44/ þtwåabmwnf;[laom ajrBuD;ukvnd f;aumif;? (tyg,fav;0) ,rrif;avmuukvnd f;aumif;? ewfavmuESihwuf G þvlUavmuukvnd f; aumif; tb,folonf ÓmPfjziha&f G;cs,fpdppfEkid fthenH f;? vdr®muRrf;usif aomyef;onfonf yef;uka&d G;cs,fpdppfouhoJ Ykd aumif;pGma[mtyfaom w&m;tpkukd tb,folonf a&G;cs,fpdppfEkid fthenH f;/

(44) eH:(tVwNDaePV]kV) qlY'J;IvSJY{a qHaqhI, (tyj: yarCH:ePV]kV) < rr;Y vDau{:qHaqhI, eIvDaueXV csPYvDau{:qHaqhI, teH:eB: nY{Xa [J:ZJVcd: {:rXa, zsJIvj:"HV ymqj:eXV'U: ymvGH:[J:ZJVxh:v^a yGJ;:vSJY [P:zPa wPV"HV wv:"P:tpk:{a teH:eXV [J:ZJVcd:{:rXa

44. Who will penetrate this earth & this realm of death with all its gods? Who will ferret out the well-taught Dhamma-saying, as the skillful flower-arranger the flower?

45/ þtwåabmwnf;[laom ajrBuD;ukvnd f;aumif;? (tyg,fav;0) ,rrif;avmuukvnd f;aumif;? ewfavmuESihwuf G þvlUavmuukvnd f; aumi f;? aou ©y k*dKv¾ fon f ÓmP fjziha&f G;cs, fp dpp fEkid fvwHU/å v dr ®muRr f;usi f aomyef;onfonf yef;uka&d G;cs,fpdppfouhoJ Ykd aumif;pGma[mtyfaom w &m;tpkukd aou©yk*dKv¾ fonf ÓmPfjziha&f G;cs,fpdppfEkid fvwHU/å

(45) eH:(tVwNDaePV]kV) qlY'J;IvSJY{aqHaqhI, tyj:yarCH:ePV]kV <rr;Y vDau{:qHaqhI, eIvDaueXV csPYvDau{:qHaqhI, oBVcyXV]U: eXV'U: nY

(21)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

{Xa [J:ZJVcd:{:NI. zsJIv:"HVymqj:eB: ymy:vGH:{a [J:ZJVcd:v^a- yGJ;:vSJY [P:zPawPV"HVwv:{a oBVcyXV]U:eXV'U: [J:ZJVcd:{:NI

45. The learner-on-the-path will penetrate this earth & this realm of death with all its gods. The learner-on-the-path will ferret out the well-taught Dhamma-saying, as the skillful flower-arranger the flower.

○ ○

46/ þcE¨muk,d fukd a&jr§KyfESihwf lonf[kodí? wHvQyfoabm&donS f[k (ÓmPfjzih)f xk;xd Gif;íodvsuf rm&fewf\ yef;ckid fozG,fjzpfukefaom 0#fok;yg;H wYukd kd jzwfNyD;vQif aorif;rjrif&m (edAÁmef)oYokd Gm;&m\/

(46) eH:ylm]dY{a wGHa0DY{Xa vX:{h:{XI"HarSIeXV. (wY vSWV)vSdI[k: oNDat

vXI rQ:{XI"Ha nY{Xa('kI'jm0HIeJV) r^:rSIeXV. rYeVrYeVrYeVrYeVrYeV[Ja?k: ymcXYbPYymcXYbPYymcXYbPYymcXYbPYymcXYbPY xlY{h:"HVxlY{h:"HVxlY{h:"HVxlY{h:"HVxlY{h:"HV

0lVyaxlY[Ja{: {bDI{DIysH:eJY 'k:r;Y[Ja <U:{h:'lm (eOVNYNDV) zdapBIv:{XI

46. Knowing this body is like foam, realizing its nature - a mirage - cutting out the blossoms of Mara, you go where the King of Death can’t see.

47/ yef;wYukd kd aumif;Ek;&m&md qGwfcl;aomoluhoJ Ykd umr*kPfwYukd kd r&ao;onfukawmid hw?f &NyD;onfukwd G,fwm? vGefpGmuyfNidonhf pdwf&dS aomolukd BuD;pGmaoma&tvsOfonf tdyfaysmfaeaom&Gmukd vTrf;rk;wd kud f ,loGm;ouhoJ Ykd aorif;onf odrf;,líoGm;\/

(47) ymvGH:'kIua tyGJ;:cWH:cWH: [J:ZJVeXV qHIth:"HVcsPYv^a - {blY{h:[Dm {a"HV u:r]kYvGH:{a qGH:vh:eXV. blY{h:ysH:"HV{: rsKYw:{h:eXV. cePVud:{h:]kV rsKY rQ:csPY{a-ys;Yq;Y"HV wGHavSXYvSJYeXV tHIcWJItlm"HV em{:em{:em{:em{:em{:0lmeda <lY{h:

pBIv^a 'k:r;YeXV qBYvXapBI"Ha{XI

47. The man immersed in gathering blossoms, his heart dis- tracted: death sweeps him away - as a great flood, a village asleep.

(22)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

48/ yef;wYukd kd aumif;Ek;&m&mqd Gwfcl;aomoluhoJ Y?kd umr*kPfwYukd kd qGwfcl;vsuf r&ao;onfukawmid hw?f &NyD;onfukwd G,fwm? vGefpGmuyf Nidonhpf dwf&daomS umr*kPfwYüra&mikd h&f JEkid faomolukd aorif;,kwfonf rdrd tvktwd kid f;jyKEkid f\/

(48) ymvGH:'kIua tyGJ;:cWH:cWH:[J:ZJVeXV {qHIth:"HVcsPYv^a (u:r]kY) vGH: {a qHIth:wDm|SdIeXV, {blY{h:[Dm[aeJY qGH:vh:eXV, blY{h:ysH:"Ha{:

rsKYw:{h:eXV cePVud:{h:]kV rsKYrQ:ysH:"H:{: u:r]kYvGH:[DY{: t:<Ha{uOs:

cd:[a"HVcsPY{a 'k:r;YeXV zdarsKYqPI pjacd:{XI

48. The man immersed in gathering blossoms, his heart dis- tracted, insatiable in sensual pleasures: the End-Maker holds him under his sway.

○ ○

49/ ysm;ydwkef;onf yef;yGifhudkvnf;aumif;? tqif;teHYudkvnf; aumif;? rysufpD;apbJ yef;0wf&nfudkom pkyf,lysHoGm;ouJhodkY? &Gmü &[ef;onf yef;wnf;[laomo'¨gw&m;ESihf tqif;teY[H laom pnf;pdrf Opömukd rysufpD;apyJusih&m\/f

(49) cQ:( cQ:wBIwvk:)eB: y:yG;Y{aqHaqhI, tvdY(t<PY)teIua qHaqhI, {yW;IpH:[atdY ym[PY{a'U: rWDmvXa {h:eXV yj:pBIv^a - eH:csKabsU:

zkY ]WH:<j:[YeB: em[DY{: ymePV]kVoV":oV":oV":oV":oV":wv:eXV. t<PY ,teIePV}kV qlYqlYqlYqlYqlY qdYqdYqdYqdYqdY tlIpd:tlIpd:tlIpd:tlIpd:tlIpd: (pHaphY(pHaphY(pHaphY(pHaphY(pHaphY tXVp:)tXVp:)tXVp:)tXVp:)tXVp:) ysLIyg: {yW;IpH:[atdY qdYuW;I{h:v:{:

49. As a bee - without harming the blossom, its color, its fra- grance - takes its nectar & flies away: so should the sage go through a village.

○ ○

50/ olwpfyg;wY\kd

ravsmfaomtjypftemtqmwYukd kd rMunh½f I&m?

olwpfyg;wkU\d aumif;rIraumif;rI jyKrjyKukd rMunh½f I&m? rdrd\aumif;rI raumif;rI jyKrjyKukomvQid f Munh½f I&m\/

(23)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

{qlVePVrSH:

v:[aqhI. csPYyGH:bH:[JaeXV yGJ;:r^:{yGJ;:[ar^: pja]kV,{pja[a]kVcD: {qlVePV rSH:v:[aqhI. rzdayllm[da{: yGJ;:r^: {yGJ;:[ar^: pja]kV,{pja[a]kV'U: qlVrCJV th:v:{XI

50. Focus, not on the rudenesses of others, not on what they’ve done or left undone, but on what you have & haven’t done yourself.

(50)

csPYyGH:bH:[DY{:

{qjY{h: {tQ:{h:[a"HV

ysJIrSd:vGH:{Xa

○ ○

51/ tqif;om&díS teYr&H daomwiS hw,f fvSyaom (aygufyGihpaom)f yef;onf yefqifoltm; teHYwnf;[laomtusKd;udk ray;aqmifEdkifo uJhodkY aumif;pGma[mMum;awmfrltyfaom (yd#uwf)pum;awmfonf rvkud fem?rusihBuf Holtm; tusKd;ukraqmid fEkid f/

(51) t<PY(tvdY)'X: rQ:eXV teI{rQ:[aNGja yGJ;:pJ;:{h:"HVymeXV. yY"HV csPY{a tlIeItuWUa {qdYyjVcd:[av^a - yGJ;:vSJY[PazPawPV"HV wv:yP:eXV {wDm|SdI{uW;Ith:cd:[a"HVcsPY{a tuWUa{qdYyjVcd:vI

51. Just like a blossom, bright colored but scentless: a well- spoken word is fruitless when not carried out.

○ ○

52/ tqif; teYjynH hpf kíH wihw,f fvSyaom pHy,f pum;paom yef;onf yefqifoltm; teHYwnf;[laomtusKd;udk aqmifEdkifouJhodkY aumif;pGm a[mMum;awmfrltyfaom (yd#uwf)pum;awmfonf vkud fem usihBuf Holtm; tusKd;ukaqmid fEkid f\/

yY"HVcsPY{a teIePV]kV

tuWUa qdYyjVcd:v^a - yGJ;:vSJY [PazPawPV"HV wv:yP:eXV wDm|SdIuW;Ith:csPY{a

t uWUaqdYuGJ;ab:{XI

(52)

t<PYteI ysJ;:]lmeXV

yGJ;:{h:"HVym[JaeB:

52. Just like a blossom, bright colored & full of scent: a well- spoken word is fruitful when well carried out.

(24)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

53/ yef;pk yef;yktwH Gif;rS rsm;pGmaomyef;uk;wH Yukd kd oDuk;jyKvH kyf&m ouJhodkY jzpfay:vmaomowå0gonf Opömo'¨gwnf;[laomtpktyHkt wGif;rS ajrmufrsm;pGmaom ukokvd faumif;rIukjyK&m\/d

(53) ympk:ylYvSJY'kIxX: vXaeXV. ym]U:vGH: ekaekawDmwDm {xD:v:v^a - cTaysdmvdaysH:"H:{: rík:v:"HVcsPY(oVw0:) [JaeB: <lY{h:'lm(oV":)ePV]kV tpk: tylYxX: tyGJ;:ukVoU:ukVoU:ukVoU:ukVoU:ukVoU:[Ja ekaekawDmwDm vXa{h:rwPVxXIuXI

53.Just as from a heap of flowers many garland strands can be made, even so one born & mortal should do - with what’s born & is mortal - many a skillful thing.

54/ yef;teYonH f avnmoYrokd Gm;? pE´ul;teYH awmifZvyfyef;teYH p y,fMuuf½k;yeH f;teYonH fvnf; avnmoYrokd Gm;? olawmfaumif;wY\kd teYonH fom avnmoYokd Gm;\/ olawmfaumif;wY\kd *kPfowif;onf t&yfrsufESmtm;vk;wH Yokd Ykd ysHUEYvHS Iid fMuL\/

(54) ymteIeB: csH:tqGHaNDV {pBIvI. bPYeH: ymteINIqHaqHa csH:t qGHaNDV {rCDI{uGJ;:vI. eH:caN;I {qHa[aNGja csPYysmyGJ;:vGH:[Ja]k: tuW;IyGJ;:

t eIqIvGH:[Ja'U: csH:tqGHaNDV uGJ;:cd:b:{XI. csPYysmyGJ;:vGH:[Ja]k: tuW;I yGJ;:(oH:v)q"PY'U: tvIrFJ;mpjYwXmNDV zdapBIcd:eXV tlIxlYuGJ;ab:{XI

54. No flower’s scent goes against the wind - not sandalwood, jasmine, tagara. But the scent of the good does go against the wind. The person of integrity wafts a scent in every direction.

55/ pE´ul;teHYonfvnf;aumif;? awmifZvyfyef;teHYonf vnf;aumif;? MumndKyef;teYonH fvnf;aumif;? jrav;yef;teYonH fvnf; aumif;&d\/S xkyed f;&eYH trsKd;rsKd;wYxukd f oDvteYonH fom twkr&djrwS f\/

(55)

pY"ukay:teI Zkmr|SPIy:(wPYZvV)teI uW:nU:y:teI rWVvha

(25)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

y:teIvGH:[JaeB: tlIuGjab:{XI. eH:rd:y:teIvGH:xPIua tuW;I(oH:v)

teIqI[Ja"D:

([JY{h:vDI)

trsIqlYxlY{h:b:{XI

55. Sandalwood, tagara, lotus, & jasmine: Among these scents, the scent of virtue is unsurpassed.

56/ awmifZvyf pE´ul;yef;wY\tekd YonH f (rajymyavmuf)? tenf; i,frQomjzpf\/ þoDv&daomoS lwY\kd (oDv)teYonH fom xl;uJvGefjrwf onfjzpfí ewfjynfwYüvkd Iid f\/

(56) ymteIvGH:[JaeB: [P:v:vdI {zsJIr:vI ej:rd:{XI. tuW;IyGJ;:

rQ:"HVcsPY[Ja]k: oH:vtuW;I[Ja"D: td:uWH:rsIvlVeXV eIysj:{aqkIwU:

tlIuGja b:{XI

56. Next to nothing, this fragrance -- sandalwood, tagara - while the scent of the virtuous wafts to the gods, supreme.

57/ jynfhpHkaomoDv&Sdukefaom rarhravsmhaeavh&Sdukefaom aumif;pGm (ÓmPfjzih)of dí udavomrSvGwfajrmufaom xkod lwY\okd Gm; &mvrf;aMumif;ukd rm&fewfonf rodrawGUrjrifEkid fay/

(57)

tuW;IyGJ;:{Xa

ysJ;:]UmeXV

q"H:q":{Xa

tlmxh:uWBmZkm trSIx:

rQ: eXV uHVvh:o:xX: vDIwDm[Ja"HV csPYyGJ;:vGH:<JV pBI'lmvSdYvDm{: rYeVrYeVrYeVrYeVrYeVeXV

{rSI vI. {r^:qd:vI.

{cUYcd:vI

57. Those consummate in virtue, dwelling in heedfulness, re-

through right knowing: Mara can’t follow their tracks

leased

58/ vrf;rBuD;0,f pGefYypfxm;aom trdIufyHkü arT;BudKifvIdifxHkí

ESpfoufzG,f&daomS

y'krk ®mMumyef;onf aygufa&mufouhoJ Y/kd

(26)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

(58) vDmbjY{: wdmwPV"HV bdIbjaylY{acD: teItlIeXV rsKY rw:{:yGJ;: "HV y"XYr:uW:ym ydVvdacd:v^a - -

58. As in a pile of rubbish cast by the side of a highway a

lotus might grow clean-smelling pleasing the heart,

59/ trIud fykozH G,fjzpfaom owå0gwY\tv,kd füaeonhf jrwfpGmbk&m; \wynhonf f tuef;ozG,fjzpfaomykxkZOfwYukd kd ynmjzihvf Gefíwihw,f f\/

(59) bdIbjaylY {vX:"HV oVw0:vGH:'kIua rQ:tlm]kV zvapdaeB: - trk:tbh: {vX:"HVcsPYrXI(ykVxkVZBY)vGH:xPIua yBYn:{aq:eXV ]kYzlY]kYzlY]kYzlY]kYzlY]kYzlY qvh:qvh:qvh:qvh:qvh: tQa{h:b:{XI

59. so in the midst of the rubbish-like, people run-of-the-mill & blind, there dazzles with discernment the disciple of the Rightly Self-Awakened One.

yXVz0JV(ymwv:)ysH:ESXI.yXVz0JV(ymwv:)ysH:ESXI.yXVz0JV(ymwv:)ysH:ESXI.yXVz0JV(ymwv:)ysH:ESXI.yXVz0JV(ymwv:)ysH:ESXI.

(27)

122

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

A

(5)(5)(5)(5)(5) N:v0JV=csPYrXIN:v0JV=csPYrXIN:v0JV=csPYrXIN:v0JV=csPYrXIN:v0JV=csPYrXI

60/ tdyfraysmf Ek;aeaomod ltm; nOYwm&f Snfvsm;\/ c&D;yef;aom oltm; ,lZemc&D;onf&Snfvsm;\/ olawmfaumif;w&m;udk rod aomvlrkud fwYtm;kd oHo&monf &Snfvsm;\/

(60)

{tHIcWJI[aNGja

cjItlmcsPY{a

rk:<YqPa{XI.

vSdYpBIeXV y;Yr:csPY{a

vSdYvDmqPa{XI.

tyGJ;:wv:

{rSI[a"HVcsPYrXI[Ja{:cD:

oYo\:qPa{XI

60. Long for the wakeful is the night. Long for the weary, a league. For fools unaware of True Dhamma, samsara is long.

○ ○

61/ vlrkud fü w&m;usih&ef f taqGcifyGef;tjzpfr&d&um;S w&m;usihof l onf rdrdxufomvGefol rdrdESihwf lrQolukr&Ed kid fygrl wpfa,mufwnf;usihjcif f; ukomvQid f NrJNrHpGmûyusih&m\/f

(61) csPYrXIuXa yGHa{h:NeXV wv:ruW;Ith:{:zk: cePI{v:cd:vI. eH:ca qHaeXV wv:uW;Ith:0J;:eJY rzdaxPIua q:"HVcsPY rzda{Xa tuW;Iwk:csPY {rQ:

[aeJY uka[daylmvDIbsX: uW;Ith:cd:v:{:zk: rsKYcXYcXY rwPVth:v:{j:

61. If, in your course, you don’t meet your equal, your better, then continue your course, firmly, alone. There’s no fellowship with fools.

62/ vlrkud fonf ightm;om;orD;wY&kd duS kef\/ OpömwYonkd fvnf;&duS kef \[k (pGJvrf;rIwPSmjzifh)qif;&Jyifyef;&\/ trSefaomfum;- rdrdtm;

(28)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

twåonfyifr&SdygbJvsuf tb,frSmom;orD;&SdtHhenf;?¿tb,frSmvQif

Opöm&dygtS

henH

f;/

cWBY

{h:{XI. eH:rd:v^a rsKY{apQ:wPV"HV (wES:)uWBmZkm qkYvj:y;Yr:v:{XI. trSDYpHIpHIua"D: rzda{: uTaePV]kV tVwtVwtVwtVwtVwN;I {rQ:[aNGja - bPYeH:{a pdaeP: rQ:

{:rXa , bPYeH:{a qlY qdY rQ:{:rXa

62. ‘I have sons, I have wealth’ - the fool torments himself. When even he himself doesn’t belong to himself, how then sons? How wealth?

(62)

csPYrXIeXV

uTa{:

pdaeP:vGH: rQ:{XI.

tqlYqdYvGH:

rQ:{XI"Ha

○ ○

63/ rkud faomolonf rdrdrkud fonhf tjzpfukod d\/ xkod drIaMumihf ynm&SdjzpfEdkifao;\/ rdkufaomolonf igynm&Sd[k rdrdudk,fudk

xifrSwfaeygrlum; xkod lukd pifppfvlrkud f[líqktyd

f\/

(63) csPYrXIeB: zda(<V)rXI"HVtzsJIua rSIth:eJY yBYn:rd:csPYysm xlY {h:vdacd:rd:{XI. ylm[da yBYn:rd:csPYysm"Ha cWBY{h:tUm]kV csPYrXIedaeJY - eH:rd:

v^acsPY'U: csPYrXIpJIpJIxlY{h:{XI

63. A fool with a sense of his foolishness is - at least to that extent - wise. But a fool who thinks himself wise really deserves to be called a fool.

○ ○

64/ a,mufronf [if;\t&omukd rodbdouhoJ Ykd rkud folonf touf&SnforQumvywfvk;H ynm&duS kqnd f;uyfapumrl (olawmfaumif;) w&m;ukrod dEkid f/

(64) clIyhaeXV tDm<JV trCBYqv: (t\o:) {rSIcd:[av^a - csPYrXI

qPItDIuvlY yBYn:rd: csPYysmbjY{: tlm{:N;IcD: tyGJ;:wv:rsI {rSI

eB:

cd:vI

(29)

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

64. Even if for a lifetime the fool stays with the wise, he knows nothing of the Dhamma - as the ladle, the taste of the soup.

65/ vQmonf [if;\t&omukd odouhoJ Y?kd odMum;vdr®molonf wpfcPrQ ynm&Sdudkqnf;uyf&apumrl (olawmfaumif;)w&m;udk vsifjrefpGmodEkid f\/

(65) {rg:bdmeXV'U: tDm<JV trCBYqv: rSIcd:v^aN;I tr^:trSI

rQ:"HV csPYysmeB: yBYn:rd:bjm{: {tdYtDI cjVtDIpUVtlmv:{aN;IcD: tyGJ;:

wv:

<;m<;mrSIcd:b:{XI

65. Even if for a moment, the perceptive person stays with the wise, he immediately knows the Dhamma - as the tongue, the taste of the soup.

66/ pyf&Sm;cHcufaomtusKd;&Sdonfh raumif;rItukodkvfuHudk jyKMuukefaom ynmrhuJ kefaomolrkud fwYonkd f rdrdonfyif &efoluhoJ Yjzpkd f í vSnhvnf fMu&ukef\/

(66) ys;Yq;Y<H:eDY cDmv:uWB:]kV tuWUaryjVcd:"HV {yGJ;:[atukVoU:

vGH: pjarSH:"HVyBYn:]d: csPYrXI[JaeB: ylm[da{:N;I 0dVyGH:v^a wda{h:eXV {rCj:Z:

{h:v:{XI

66. Fools, their wisdom weak, are their own enemies as they go through life, doing evil that bears bitter fruit.

67/ tMuifuHukd jyKvkyfjcif;aMumihf aemifwwpfzefylyef&\/ xkud HrsKd; ukjyKvd kyfjcif;onfraumif;? rsuf&nfpufvufika<u;vsud f tMuifuH\ tusKd;ukd cHpm;&\? xkud HrsKd;ukjyKvd kyfjcif;onfraumif;/

(67)

{yGJ;:[apjauWBmZkm

E^aNDVtusdYvGH:

(30)

cWBY'jYeXV

vSdIvSj:v:{XI.

rHI

"r®y'"r®y'"r®y'"r®y'"r®y' (jrefrm-t&Idcsif;-t*Fvdyf)

csH: ESDIcWj: uItQav:{XI. {pjaxXIvI

eH:rd: {yGJ;:[ar^:eXV {yGJ;:[atuWUa cDm{h:v:uWBm Zkm

67. It’s not good, the doing of the deed that, once it’s done, you regret, whose result you reap crying, your face in tears.