Myanmar English Encyclopedic Dictionary With Page Numbered PDF

earm w\ b*0awm t&[awm orRmorŠK'<\
Ak'<bmom a0g[m&
jrefrm-t*Fvdyf
pG,fpkH tbd"mef
Myanmar-English
Encyclopedic Dictionary
of
Buddhist Terms
a'gufwm OD;^m%0&
omoe"Z "rRmp&d, / omoe"Z od&Dy0& "rRmp&d,
rZPsdr bm%u / rZPsdr edum, aum0d'
Dr. U Nyanawara
A.A., A.S. (Citrus College, Los Angeles, USA)
B.A., M.A. (California State University, USA)
Ph.D. (University of the West, USA)
[1]
aus;Zl;w&m;
&wemok;H yg; q&morm;rsm;tm; &kdaojrwfE;kd &Sdckd;yg. /
pmjyKolrdrdtm; Ttajctaeok@d a&mufatmif arwWm u&k%mxm;v#uf csD;ajrSmufawmfrl=uaom -
1? ppfukdif;wkid f; uef@bvljrKd@ anmiftikd fausmif; rdrd. i,fq&m - q&mawmf OD;om*& /
2? jrKd@a&S@ausmif; q&mawmf OD;eENod&D / q&mawmf OD;Z0e /
3? ewfay;&Gmausmif; q&mawmf OD;okre (rdrd. b=uD;) /
4? *g;xm&Gmausmif; q&mawmf OD;tmpm& (rdrdtzkd;. nD0rf;uG)J /
5? a&OD;jrKd@ csrf;om=uD;wku
d f q&mawmf OD;oDvmpm& OD;eENd, OD;rm%0 paomem,u q&mawmfrsm; /
6? rif;uGef; wdydÉuq&mawmfbk&m;=uD; b'NEœ 0dpdwWom&mbd0Ho / "rRem'wkduf / rif;uGef; / ppfukdif;wkid f; /
7? wef@=unfah wmifq&mawmf b'NEœ aomrAk'<d / rauG;wkid f; - paom xkx d kd aus;Zl;awmf&Sif q&mawmf
bk&m;=uD;rsm;. *k%fawmf aus;Zl;awmfwkd@ukd OD;xdyfxm;I &kdaopGm &Sdckd;uefawmhygonf bk&m; ?
GRATITUDE
I humbly pay homage to the Triple Gem and to all of my Teachers.
I owe a great debt of gratitude towards the following Masters who, out of love and
compassion, have raised and supported me to this level.
1: U Sāgara, my primary Master, Nyaung-aine Kyaung, Kanbalu, Sagaing Division;
2: U Nandasirī and U Zawana, Myo-shawe Kyaung, Kanbalu, Sagaing Division;
3: U Sumana (my great-uncle), Nut-pay Kyaung, Kanbalu, Sagaing Division;
4: U Ācāra (Younger Brother of my Grand-father), Gar-dar Kyaung, Kanbalu,
Sagaing Division;
5: U Sīlācāra, U Nandiya, U Māṇava etc., Chan-thar-gyi Kyaung, Ye-oo,
Sagaing Division;
6: Venerable Mingun Tipiṭakadhara-dhammabhaṇḍāgārika, Bhaddanta
Viccittasārābhivaṃsa, Dhamma-nāda Kyaung, Mingun, Sagaing Division;
7: Venerable Tant-kyi-taung, Bhaddanta Somabuddhi,
Tant-kyi-taung Kyaung, Magwe Division.
[2]
aus;Zl;pum;
T ‘Ak'<bmoma0g[m& jrefrm - t*Fvdyf pG,fpkH tbd"mef’ usrf;pm ykHESdyf xkwfa0a&;twGuf
arwWma&S@xm; =uKd;pm;I aqmif&Gufay;awmfrl=uaom -
1/ q&mawmf t&Sifo'<d, (t*~r[m y¾dw / t*~r[m o'<rRaZmwdu "Z)
a&$ok0%f ausmif;wku d f / ouFef;u|ef; jrKd@e,f / &efukefwkdif; -
2/ q&mawmf t&Sif0g,r (t*~r[m *EÎ 0gpu y¾dw)
ausmufacsmif; y&d,wWd pmoifwkduf / omauw jrKd@e,f / &efukefwkdif; -
3/ Ak'<pmay tzGJ@ / "rRp=um &dyfomausmif; / trSwf (20) / urBmat;bk&m;vrf; /
&efuif; jrKd@e,f / &efukefwkdif; -
wk@d tm; aus;Zl;wifpum; ajym=um;v#uf 0rf;ajrmufpGm om"kac:I rSwfwrf;wiftyfygonf ?
ACKNOWLEDGMENT
I respectfully and happily acknowledge the following individuals
who willingly worked hard for the publication of this book,
‘Myanmar-English Encyclopedic Dictionary of Buddhist Terms’.
1: Venerable Ashin Saddhiya (Agga-mahā-paṇḍita, Agga-mahā-saddhamma-

jotika-dhaja), Shwe-thu-wum Kyaung-tike, Thin-gun-kyun Township,
Yangon Division;
2: Venerable Ashin Vāyama (Agga-mahā-gantha-vācaka-paṇḍita), Kyauk-chaung
Pariyatti Learning Center (Monastery), Thar-kay-ta Township, Yangon Division;
3: Buddhist Literature Group, Dhamma-cakka Meditation Center (Monastery),
No. 20., Ka-bar-aye Pagoda Road, Yan-kin Township, Yangon Division.
T ‘Ak'<bmoma0g[m& jrefrm-t*Fvdyf pG,fpkH tbd"mef’ usrf;pmukd

Ak'<pmay tzGJ@=uD;rS vkdtyfovkd ykHESdyf xkwfa0 "rR'gejyK jzef@csd&ef
0rf;ajrmufpGm oabmwl cGifhjyKygonf /
I happily agree with the publication and ‘Dhamma-gift’ of this book,
‘Myanmar-English Encyclopedic Dictionary of Buddhist Terms’,
by the Buddhist Literature Group as necessary.
a'gufwm OD;^m%0& Dr. U Nyanawara

[3]
wef@ =unf@awmif
q&mawmfbk&m;=uD;.
oufawmf (80) jynf@
arG;ae@ r*Fvmukd
*k%fjyKylaZmfaomtm;jzifh
xkwfa0ygonf
DEDICATION
In Honor of the 80th. Birthday
of the Most Venerable
Tant-kyi-taung Sa-yar-daw.
[4]
Ttbd"mefusrf;pmtwGuf usrf;ukd;rsm; REFERENCES:
Ak'<bmoma0g[m& jrefrm-t*Fvdyf pG,fpkHtbd"mefukd jyKpk&mY atmufygusrf;pmtkyfrsm;ukd

uk;d um; tokH;jyKygonf / xku
d srf;pmrsm;ukd a[m=um; jyKpk=uaom olawmfpif ynm&Sifrsm;tm;
av;pm;pGm OD;nGwf *k%fjyKyg. ?
In order to compile ‘Myanmar-English Encyclopedic Dictionary of Buddhist
Terms’, I used the following books as reference and hereby pay respect to those
who taught and compiled and translated and wrote them.
wdydÉu ygVd jrefrm tbd"mefrsm; twGJpkH / omoema&;OD;pD;Xme

ygVdawmf jrefrmjyefrsm; / omoema&;OD;pD;Xme
ygVd jrefrm tbd"mef / OD;[kwpf def / yxrt=udrf / jynfaxmifpkjrefrmEkdifiHawmftpkd;& ykHESdyfwkduf / 1954
ygVd tÏuxm ÉDumrsm; / omoema&;OD;pD;Xme
ydÉu vrf;n$ef / OK;oD[Av / tÏrt=udrf / omoema&;OD;pD;Xme / 1994
r[mAk'<0if 8 wGJ / rif;uGef;wdydÉu q&mawmf / yÌrt=udrf / omoema&;OD;pD;Xme / 1997
jrefrm t*Fvdyf ygVd tbd"mef / OD;[kwfpdef / yxrt=udrf / a'vDa*ZufykHESdyfwkduf / 1978
jrefrm t*Fvdyf tbd"mef / jrefrmpmtzGJ@ / 'kwd,t=udrf / ykHESdyfa&;ESifh pmtkyfxkwfa0a&; / 1993
okawoe o&kyfjytbd"mef / t&Sif=obmombd0Ho / wwd,t=udrf / ok"rR0wDykHESdyfwdkuf / 1996
Abhidhamma Studies by Nyanatiloka Mahā Thera, Wisdom Publications,
Boston, 1998.
Buddhist Dictionary by Nyanatiloka Mahā Thera, Ministry of Religious Affairs,
Yangon, Myanmar, 2003.
The Buddhist Monastic Code by Thanissaro Bhikkhu (Geoffrey DeGraff),
Printed in the United States of America, 1996.
The Buddhist Religion by Robinson and Johnson, Wadsworth Publishing
Company, 1997.
A Comprehensive Manual of Abhidhamma by Nārada Mahā Thera and
Revised by Bhikkhu Bodhi.
The Connected Discourses of the Buddha: A New Translation of the Saṁyutta
Nikāya by Bhikkhu Bodhi, Wisdom Publications, Boston, 2000.
The Debate of King Milinda by Bhikkhu Pesala, Motilal Banarsidass Publisher,
Delhi, 1991.
A Dictionary of Buddhism: A Guide to Thought and Tradition by T. O. Ling,
Charles Scribner’s Sons, New York, 1972.
A Dictionary of Buddhist Terms by Ministry of Religious Affairs, Yangon,
Myanmar, 1996.
Dictionary of Pāḷi Proper Names by Dr. G.P. Malalasekera, Munshiram
Manoharla Publishers, New Delhi, 1998. (2 volumes).
[5]
Encyclopedia of Indian Philosopies by Karl H. Potter etc., Motilal Banarsidass
Publisher, Delhi, 2006 (Volume VII, VIII and IX).
English translation books of Tipiṭaka published by Paḷi Text Society (many
volumes).
English translation books of Tipiṭaka published thus far by Burma Piṭaka
Association (few volumes).
The Essence in the Buddha’s Words, Lectures by Sayadaw U Sīlānanda,
Based on the Book: ‘The Word of the Buddha by Nyanatiloka Mahāthera’,
Triple Gem Publication, Los Angeles, California, 2011.
The Great Chronicle of Buddhas translated into English by U Ko Lay,
U Tin Lwin and U Tin Oo, A SEVMS Publication, Malaysia, 1990-1998 (8 volumes).
In the Buddha’s Words: An Anthology of Discourses from the Paḷi Canon,
edited and introduced by Bhikkhu Bodhi, 2005.
Introduction to Pāḷi by A. K. Warder, published by Paḷi Text Society, 1995.
The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya
by Maurice Walshe, Wisdom Publications, Boston, 1995.
The Middle Length Discourses of the Buddha: A New Translation of
the Majjhima Nikāya by Bhikkhu Bodhi, Wisdom Publications, Boston, 1995.
Myanmar-English Dictionary by The Myanmar Language Commission,
Union of Myanmar, 1993.
The Numerical Discourses of the Buddha: A New Translation of
the Aṅguttara Nikāya by Bhikkhu Bodhi, Wisdom Publications, Boston, 2012.
The Paḷi Text Society’s Paḷi-English Dictionary, Luzac & Company Ltd.,
London, 1966.
The Path of Purification (Visuddhimagga) by Bhikkhu Ñāṇamoḷi,
R. Semage, Colombo, Ceylon, 1956.
The Path of Purity: A Translation of Visuddhimagga by U Pe Maung Tin,
Luzac & Company, Ltd., London, 1971.
Philosophies of India by Heinrich Zimmer, Priceton University Press, 1989.
A Popular Dictionary of Buddhism by Christmas Humphreys, Curzon Press,
London, 1987.
Dr. U Nyanawara
unyanawara@msn.com
nyanawarau@gmail.com
(626) 812 7809
1790/1830 Ranch Road
Azusa, California, 91702. USA.
1376 ck uqkefv / May 2014.
[6]
ႆ ၼ ၺ ၶႆ
I pay homage to the Blessed One, the Worthy One, the Self-enlightened One.
tuQ&mpOf
(tuQ&mpOfukd atmufyg oabmw&m;twkdif; pDpOfxm;ygonf)
Asnf; o& rsm; - u rS t txd tpOftwkdif; - u ponfrSmvnf; ]
u um ud uD uk ukd ul au uJ aum aumuf aumif aumf uH um; /
u uuf uuU ucf uc uifh uif uif; ui upf up uwf uw uwW
u%f u%f; uef@ uef uef; h h h um h h h ud udef@ udef udef; h h h uD uD;
uk ukuf ukuU ukcf ukc ukwf ukef ukyf ukrf h h h uk[ h h h ukd@ ukd ukd; ukH h h h ul ul; h h h
auh au au; h h h uJh uJ
aumh aumf aum aumuf aumif uHh uH uH; um;
us ausmuf ausmif ausmif; usH usm; u| / =u a=umuf a=umif a=umif; =uH =um; h h h =uG
i iuf iu iif ii iG iS h h h r ruf ru rif ri h h h rs jr rG rS r| jrG r# jrS r$ h h h h h

ygVdpmvkH; ukd t*Fvdyf (&kdrif) pmvkH;jzifh a&;om;ykH
t tm Á T O OD { =o
Aa Āā Ii Īī Uu Ūū Ee Oo
u c * C i p q Z ps ^ n
ka kha ga gha ṅa ca cha ja jha ña ñña
É X È Ê % w x ' " e
ṭa ṭha ḍa ḍha ṇa ta tha da dha na
y z A b r , & v 0 o [ V tH
pa pha ba bha ma ya ra la va sa ha ḷa ṃ
 ToauFw u xyfqifh=unfh&ef n$efjyygonf ?

[7]
pmjyKol rS pm&SKol okd@ -
‘t rSm; jrif v#if
ar wWm 0if I
jyif qif awmf rl
t rSef ,l avmh’
Dear Reader:
‘If you happen to find an error in this work, please,

correct it with Mettā (loving-kindness/positive attitude).’
a'gufwm OD;^m%0&
Dr. U Nyanawara
[8]
earm w\ b*0awm t&[awm orRmorŠK'<\
Ak'<bmom a0g[m&
jrefrm-t*Fvdyf
pG,fpkH tbd"mef
Myanmar-English
Encyclopedic Dictionary
of Buddhist Terms

(u)
uuUÉpnf ] ykZGef/*%ef; vuf&kd;pnf A drum made of a hand of a huge crab/lobster.
uuUÉwm&m A constenlation that looks like a crab.
uuFm (rsufarSmufuuFm) Being face to face, at the present.
uukoef - bk&m; ig;qlyGifh&m Tb'NurBmY yxrqkH; yGifhawmfrljyD;aom bk&m;&Sif (urBm 5 rsKd; )
Kakusandha: The first of five Buddhas in this world cycle called ‘Bhadda’.
[9]
uckefjcif; epP [lonf (t&d,myk*~Kdvfwkd@. usifh0wfY )
ucFg ] ,krH Sm;oHo, Doubt.
ucFg 16 rsKd; (rlvyÀmoygVd / ed'ge0*~oH,kwWygVd ponf)
Sixteen kinds of doubt (the ‘Middle Length Discourses’ and
the ‘Connected Discourses’ etc.):
1/ igonf twdwf rSm jzpfcJhonfavm 1: Have I been in the past?
2/ igonf twdwf rSm rjzpfcJhb;l avm 2: Have I not been in the past?
3/ ig twdwf rSm bmjzpfcJhoenf; 3: What have I been in the past?
4/ ig twdwf rSm b,fo@kd jzpfcJhoenf; 4: How have I been in the past?
5/ tb,fo@kd aom tajctae rS tjcm;aom tajctaeod@k twdwfrSm ajymif;cJhoenf;
5: From what state into what state did I change in the past?
6/ igonf tem*wf rSm jzpfrnfavm 6: Shall I be in the future?
7/ igonf tem*wf rSm rjzpfrnfavm 7: Shall I not be in the future?
8/ ig tem*wf rSm bmjzpfrnfenf; 8: What shall I be in the future?
9/ ig tem*wfrSm b,fo@kd jzpfrnfenf; 9: How shall I be in the future?
10/ b,fo@kd tajctae rS tjcm;wyg;aom tajctaeokd@ tem*wfrSm ajymif;rnfenf;
10: From what state into what state did I change in the future?
11/ ig &Sd.avm 11: Am I?
12/ ig r&Sdbl;avm 12: Am I not?
13/ ig bmjzpfoenf; 13: What am I?
14/ ig b,fvjkd zpfoenf; 14: How am I?
15/ avmu owW0grsm; b,ftcsdefu 15: Whence has this being come?
pwifI jzpfvmygoenf;
16/ avmu owW0grsm; b,fukdoGm;=urnfenf; / 16: Whither will it go?
ucFg 0dw&% 0dok'<d ] ,kHrSm;oHo,rS ausmfvGefjyD; pif=u,fjcif; (0dok'<d )
Purification by overcoming doubt.
uif;qdwjf cif; - a&mifh&Jjcif; (y0da0u) 3 rsKd; (bk&m;&Sifvufxufawmfu y&dAkdZfrsm;)
(y0da0uokwf / wduedygw / t*Fkw&W ygVd)
Three kinds of solitude prescribed by wanderers of other (not Buddhist) sects:
1/ pD0& y0da0u – ouFef; t0wfurkd SDI uif;qdwjf cif; / ,if;. o&kyfw@kd rSm -
1: Solitude with respect to robes – They are as follows:
(u) ykduq
f Hav#mfESifh a&maESm &ufaomt0wfuo
kd m 0wfjcif;
(a) Wearing mixed material,
(c) olaoaumifrS t0wfuo kd m 0wfjcif; (b) wearing shrouds from corpses,
(8) yHoul t0wfuo kd m 0wfjcif; (c) wearing rags from the dust-heap,
(C) opfacguf t0wfukdom 0wfjcif; (d) wearing garments of bark-fiber,
(i) opfeufa& ukdom 0wfjcif; (e) wearing antelope-skins,
(p) oref;jruf t0wfukdom 0wfjcif; (f) wearing grass,
[10]
(q) av#mfaw t0wfukdom 0wfjcif; (g) wearing bark,
(Z) ysOfcsyf uko
d m 0wfjcif; (h) wearing timber-planks,
(ps) qHjcnf urŠvmukdom 0wfjcif; (i) wearing blanket of human-hair,
(n) om;jrD; urŠvmukdom 0wfjcif; (j) wearing blanket of horse-hair,
(É) cifykwif Sufawmif t0wfukdom 0wfjcif; / (k) wearing the wing of owls.
2/ yd¾ygw y0da0u – qGrf; pm;aomufzG,furkd SDI uif;qdwjf cif; / ,if;. o&kyfwkd@rSm -
2: solitude with respect to almsfood – They are as follows:
(u) [if;&Gufpdrf;ukdom pm;jcif; (a) Eating just leaves,
(c) ajymif;qef ukdom pm;jcif; (b) eating millet,
(*) usdwfoD;qef ukdompm;jcif; (c) eating raw-rice,
(C) om;a&zwf ukdom pm;jcif; (d) eating hide,
(i) arSmf ukdom pm;jcif; (e) eating water-plants,
(p) zGJEk uko
d m pm;jcif; (f) eating rice-husk-powder,
(q) xrif;&nfudkom aomufaejcif; /
(g) eating rice-scum/gruel or drinking the water with which the rice
to be cooked is washed,
(Z) ESrf;rSKef@nuf uko
d m pm;jcif; (h) eating the powder of oil-seeds,
(ps) jruf ukdom pm;jcif; (i) eating grass,
(n) EGm;acs; ukdom pm;jcif; (j) eating cow-dung,
(É) awmopfjrpf uko d m pm;jcif; (k) eating roots,
(X) a=uGusaomtoD; ukdom pm;jcif; / (l) eating windfalls.
3/ aoemoe y0da0u – ausmif; aexkid f&mukrd SDI uif;qdwjf cif; / ,if;. o&kyfwkd@rSm -
3: solitude with respect to lodgings – They are as follows:
(u) awm=uD; (a) A forest,
(c) opfyif&if; (b) the foot of a tree,
(*) oif;csKdif; (c) a charnel ground,
(C) awmtkyf (d) wood,
(i) vGifjyif (e) the open air,
(p) aumuf&kd;ykH (f) a heap of straw,
(q) zGJykH / (h) a chaff-house, heap of chaff.
upPn;f o'Ng (o'Ng=uD; &Spfapmif [lIvnf;ac:onf) - u¾ &Spfckyg0ifonfh ygVd o'Ngusrf;jzpfonf /
jrefrmEkdifiH ygVdpmay oif=um;a&;Y tok;H trsm;qkH;aom usrf;pmjzpfonf / yxri,fwef;
(rlvwef;tqifh) yxrvwfwef; (tv,fwef; tqifh) ESifh yxr=uD;wef; (txufwef;tqifh)
[laom bkef;awmf=uD; pmar;yGJrsm;Y jyXmef;usrf;pmjzpfonf / u¾ (] uy`) &Spfckwkd@rSm
atmufyg twkid f;jzpfonf /
Kaccāyana Pakaraṇa (Kaccāyana Pāḷi Granmmar): It is a Pāḷi grammar treatise
consisting of eight chapters, the most used one in Burmese religious examation.
It is a text book for the First Grade: primary- (equivalent to primary school),
[11]
medium- (to middle school) and upper-examination (to high school). The eight
chapters are as follows:
1/ oE<d ] ygVdyk'frsm; tcsif;csif; pmvk;H qufpyfrSK 1: The usages in junction,
2/ emrf ] emrfyk'f trsKd;rsKd; 2: noun,
3/ um&u ] uwWm; 3: subject,
4/ ormof ] emrfyk'ftcsif;csif; aygif;pyft"dy`g,f,lrSK 4: compound,
5/ tmcsmwf ] ygVd =ud,mrsm; 5: verb,
6/ w'<dwf ] emrfyk'fESifh ypPn;f aygif;pyfrSK 6: secondary noun,
7/ udwf ] "mwfypPnf;rsm; qufoG,rf SK 7: combination of root and suffix,
8/ O%Sm'f ] "mwfypPnf;rsm;qufoG,frSK tquf /
8: combination of root and suffix continued.
up>y - vdyf Tortoise, turtle.
uqkefv . xl;jcm;csuf 3 yg; Three main events of month Kasone (May):
1/ bk&m;tavmif; zGg;jrifawmfrljcif; 1: Lord Buddha’s birth,
2/ bk&m;jzpfawmfrljcif; 2: His enlightenment,
3/ y&dedAŠmef pHawmfrljcif; / 3: His passing-away.
unpf Stylus.
unm ] oli,fr Young lady/maiden.
u¿Z ] vnfacsmif;Y jzpfaom tuQ&mrsm; Glottal letters.
u¿Xmef (Xmeff ) – toHjzpfay:&m vnfacsmif;t&yf Articulated place of glottals.
u¾ ] tcef; Chapter, canto, section.
u¾aum p ] qef@usifbuf Contrarily, acting against somebody.
uÀ0dZPse ] em;ojcif; Making hole in the ears for earring, perforating the ears.
uÀ okc ] em;csrf;omrSK Euphony.
uwnKw ] aus;Zl;odjcif; Gratitude.
uwWm; Subject.
uwd Promise, agreement.
uxm ] pum; (t&d, uxm 10 rsKd; )
uxm 10 rsKd; tusKd;&SdpGm ajymp&m (pum; 10 rsKd; tusKd;&SdpGm ajymp&m )
uxm0wˆK ygVd - tbd"rRm 7 usrf;wGif ig;usrf;ajrmufjzpfonf / taomu rif;=uD;vufxuf wwd,
oH*g,emwif OuUÏjzpfaom t&Sifr[marm*~vdykwWwd\ax&f a[m=um;onf[k,kH=unf=uonf /
ax&0g' t,ltqukd rlwnfjyD; tjcm;aom t,ltqrsm;tm; jiif;y,fxm;csufrsm;yg0ifonf /
tpOftvm tm;jzifh ou0g' (ax&0g' t,ltq) 500 ESifh y&0g' (ax&0g' r[kwfaom t,l
tq) 500 wk@d ukd &Sif;vif;wifjyxm;aomusrf;[k rSwf,l=uonf /
Kathāvatthu: The fifth of the 7 books of the ‘Abhidhamma Piṭaka’: It is believed
that this text was delivered by Arahant Mahā Moggaliputta Tissa who presided
over the Third Buddhist Council at the time of King Asoka. Based on the
[12]
Theravāda point of views, it refuted others’. We are told that 500 of own
(Theravāda) views and 500 of others’ are explained in this book.
uxdu Lecturer.
uxdef – 0gu|wfumvY oHCmawmfrsm;onf txl;ouFef;ukd tvSLcHjyD; odrftwGif;Y urR0gpmjzifh
oifhawmfaom &[ef;tm; ay;jcif; /
Robe-offering ceremony at the end of Buddhist lent-time/rainy-retreat.
uxdef cif; Spreading or being effective the five benefits as a result of
Kathina (uxdef).
uxdef ouFef; Particular robe that is offered at the end of Buddhist lent-time.
ueuU'%f – xD;jzL White silken umbrella with a shaft of gold.
uEkwH Toilet article (bamboo-stick) used by Buddhist monks in Myanmar.
uEœm& ] cufcJaomc&D; Desert, difficult journey.
uEœm& - cufcJaomc&D; - 5 rsKd; Five kinds of dangerous journey:
1/ apm& uEœm& - olc;kd 'g;jy =urf;aom vrf;c&D;
1: A journey infested with robbers,
2/ 0gV uEœm& - jcaoFh opf usm; om;&Jwd&p>mefrsm;aom vrf;c&D;
2: with wild animals such as lion, tiger etc.
3/ trEk\ uEœm& - bDvl; ewf=urf; ol&J wap> aygrsm;aom vrf;c&D;
3: with ogre, spirits, ghost etc.,
4/ ed&k'u uEœm& - a&r&Sdaom vrf;c&D;
4: a journey without water (water is not available along the journey),
5/ ty`buQ uEœm& - tpma&pm &Sm;ygaom vrf;c&D; /
5: without food.
uEœm& - cufcJaomc&D; - 8 rsKd; Eight kinds of dangerous journey:
txufyg uEœm& 5 rsdK; twlwl / atmufyg 3 rsKd; aygif;xnfhyg
Add the following three into the above:
6/ O'u uEœm& - us,fajymaom a&jyif&Sdaom vrf;c&D;
6: A journey seemingly endless tract of water,
7/ 0gVK uEœm& - us,fajymaom oJjyif oJuEWm& &Sdaom vrf;c&D;
7: seemingly endless sand (desert),
8/ 0e uEœm& - us,fajymaom awmawmif&Sdaom vrf;c&D; /
8: seemingly endless forest.
uEœd *k%f Lovely characters/abilities.
uefawmh Pay homage/respect, worship.
uef;olukd uef;olu OD;aqmifonf Oyrm (aw0dZ…okwf / 'DCedum,)
The simile of the blind leading the blind (Tevijja Sutta, Dīgha-nikāya)
uyf (qkduf) Catastrophe, epidemic.
uyf 3 yg; Three epidemics/epochs.
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1/ owˆ Eœ& uyf - vufeufrsm;jzifh EkdifxufpD;eif;owfjzwfaeaom ppfjzpfaejcif;ponfh umv
1: Epoch of killing/war,
2/ a&m* Eœ& uyf - uyfa&m*g=uD;rsm; qku
d fa&mufaeaom umv
2: epoch of disease/epidemic,
3/ 'kABduQ Eœ& uyf - tpma&pm &Sm;yg; iwfrGwfacgif;yg;aom umv /
3: epoch of famine.
uyfjidrSK 5 rsKd; (oH,kwfygVdawmf) Five ties (The Connected Discourses):
1/ avmb - vkcd sifrSK 1: Greed,
2/ a'go - trsufxGurf SK 2: anger,
3/ arm[ - awGa0 rodrSK 3: ignorance,
4/ rme - axmifv$m;rSK 4: conceit,
5/ 'dÏd – t,ltq / t,l0g' / 5: view.
uy` - urBm World, world-cycle, universe, aeon, epoch.
uy` - urBm 2 rsKd; Two world-cycles:
1/ okn uy` - bk&m;ryGifhaom urBm 1: World-cycle no Buddha appears,
2/ tokn uy` - bk&m;yGifhaom urBm / 2: world-cycle Buddha(s) appear.
uy` - urBm 4 rsKd; Four world-cycles:
1/ oH0Ã uyf - ysufaeaom urBm 1: World-dissolution,
2/ oH0Ã Xm,D uyf - tysuftwkdif;wnfaeaom urBm 2: continuation of the chaos,
3/ 0d0Ã uyf - jzpfaeaom urBm 3: world-formation,
4/ 0d0Ã Xm,D uyf - jzpfjyD; wnfaeaom urBm /
4: continuation of the formed world.
uy` - oH0Ã uyf 3 rsKd; (urBmysufjcif; 3 rsKd;) Three ways of world-dissolution:
1/ a& zsufaomurBm (tmb\&mbkHrS atmufbkHtm;vkH;yg0ifonf) (bkH 31 )
1: The world is destroyed by water (up to Ābhassa Brahma Realm).
2/ rD; zsufaomurBm (okbud%SbrkH S atmufbt kH m;vkH;yg0ifonf) (bkH 31 )
2: The world is distroyed by fire (up to Subhakiṇha Brahma Realm).
3/ av zsufaomurBm(a0[y‰vbkrH S atmufbkHtm;vk;H yg0ifonf) (bkH 31 )
3: The world is distroyed by wind (up to Vehapphla Brahma Realm).
(urBmysufykH tpOfrsm;ukd 0dok'<dr*f tbdnmeda'No tcef;Y =unfhyg/)
(See ‘The Path of purification, Chapter 12: The Supernormal Powers’ about
world-dissolution-procedure in detail.)
uy`XD Enduring for a world-formation-cycle.
uyÀdENK xkd; - ouFef;topf. a'gifhwpfae&m&mY tpuftaysmufa&;xk;d rSwfjcif;
Making a ritual spot at the corner of a robe.
uydv0wfjrKd@ / ouUwikd f; – bk&m;&Sif. crnf;awmfoka'<g'e pkd;tkyfaomjrKd@jzpfonf / xkdjrKd@onf –
jynfph kH=uG,0f . / pnfyif0ajym. / vlOD;a&rsm;. / vlrsKd;pkH. / vrf;wkd vrf;usOf; vrf;aygif;pkH&Sd. /
qifrsm;vnf; vSnafh jy; aewwf. / jrif;rsm;vnf; vSnfhajy; aewwf. / &xm;rsm;vnf; vSnfhajy;
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aewwf. / vSnf;rsm;vnf; vSnafh jy; aewwf. / vla,mufsm;rsm;vnf; vSnafh jy; aewwf. /
(yxr r[memrokwf / aomwmywWdoH,kwf / r[m0*~o, H kwWygVd)
City of Kapilavatthu, Sakka State: This was a city ruled by Suddhodana,
Buddha’s father. This city was rich and prosperous, populous, crowded, many
roads, narrow, small and wide,with stray elephant, stray hourse, stray chariot,
stray cart and stray man. (Sotāpatti Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
uydv0wfjrKd@ (om0wˆdY 0guyfqkdjyD; 0gu|wI
f ) ok@d =uGa&mufvmaom &[ef;awmfwpfyg;tm; uydv0wfom;
omuD0ifw@kd u bk&m;&Sif &Sifom&dykwW &Sifarm*~vmef ESifh oHCmawmfrsm;onf usef;rm=uyg.avm -
ponf owif;ar;=ujcif; / (0\H0kwo ˆ kwf / aomwmywWdoH,kwf / r[m0*~oH,kwWygVd)
The sakya of Kapilavatthu asked about Lord Buddha, Sāriputta, Moggalāna and
monks to a certain monk who had spent the rainy-retreat (vassa) in Sāvatthi and
had arrived at Kapilavatthu. (The Connected Discourses)
uy`d - &[ef;awmfrsm; 0denf;ESifhtnD okH;aqmifEkdif&ef jyKjcif;
Buddhist monks’ ritual making some minor case proper.
uy`denf; (uy`d,u&%) 5 rsKd; (opfoD; opfaphponfwd@k Y &[ef;awmfrsm; tyfpyfatmif ajymqkd jyKrlenf;)
&[ef;awmfu tyfpufatmifjyKay;ol (uy~d,) tm; ajym&onf /
Five ways to make fitted with vinaya rules regarding fruit, seed and vegetable:
(Monk tells as follows to the person who makes fitted with vinaya for the monk.)
1/ ÁrH Zme - 'gukd odygavm 1: ‘Understand this.’
2/ ÁrH a'[d - 'gukd ay;ygavm 2: ‘Donate this.’
3/ ÁrH tm[& - 'gukd aqmifcJhygavm 3: ‘Bring this.’
4/ Árdem tawˆm - 'gujkd zifh tvkd&Sdyg. 4: ‘(I) want this.’
5/ ÁrH uy`d,H ua&m[d - 'gukd tyfpyfatmif jyKygavm / 5: ‘Make this suitable.’
uy`d, Monks’ assistant/attendance.
uy`d,u&% 5 rsKd; (uy`denf; - uy`d,u&% - 5 rsKd; )
uy`d,uum&u Acting/doing/serving as an assistant/attendance for monks.
uAVDum& tm[m& - tvkyftavG@ (tvkH;tcJ tpkdiftcJ) jyKtyfaom tpm;tpm
Edible food, solid/liquid food, food formed into balls.
urux - OD;aqmifjcif; Supervise, undertake.
uràvG Bamboo-ripped roll of cloth which wraps up palm-leaf
manuscripts.
ur`n;f - pmwef; Inscription, writing.
ur`n;f xkd; Record in writing, inscribe.
ur`wfuGif; The bow for a robe (monk’s robe).
urBm (uy` - urBm ) World, world-cycle, globe.
urBm 6 rsKd; Six kinds of world-cycle:
1/ om& urBm - bk&m; wpfqlom yGifhxGef;aom urBm
1: Sāra - the world-cycle in which just one Buddha appears,
2/ r¾ urBm - bk&m; ESpfql yGifhxGef;aom urBm
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2: Maṇḍa - the world-cycle in which two Buddhas appear,
3/ 0& urBm - bk&m; okH;ql yGifhxGef;aom urBm
3: Vara - the world-cycle in which three Buddhas appear,
4/ om& r¾ urBm - bk&m; av;ql yGifhxGef;aom urBm
4: Sāra-maṇḍa - the world-cycle in which four Buddhas appear,
5/ b'N urBm - bk&m; ig;ql yGifhxGef;aom urBm (,ckvuf&Sd urBm)
5: Bhadda - the world-cycle in which five Buddhas appear (This world-cyrcle),
6/ okn urBm - bk&m; vkH;0 ryGifhxGef;aom urBm /
6: Suñña - the world-cycle in which no Buddha appears.
urBm-p=um0Vm- &Snfvsm; rsm;jym;ykH Oyrmrsm; (terw*~o,
H kwf / ed'ge0*~oH,kwWygVd)
(oHo&m&Snfvsm;ykH Oyrmrsm;vnf; )
Similes regarding the length and amount of world-cycles/universes
(the Connected Discourses):
1/ tv#m; teH tjrifh wpf,lZem&Sdaom jrKd@wHwkdif;twGif; rkH@nSif;aphrsm; tjynfx
h nfI
h a,mufsm;
wpfa,mufonf tESpfwpf&mv#if wpfaphwpfaph xkwfjypf&m – rkH@nSif;aphtm;vkH; ukefoGm;rnf /
TurBmum; rukefqkH;ao; /
1: A city-wall, 1x1x1 yūjanā of length, width and depth, is filled with mustard
seeds. A man would remove a seed from there once in every hundred years.
The seeds there would be gone but the aeon (a world-cycle) would not.
2/ touf 100 oufwrf;&Sdonfh tbdnmOf& om0uav;yg;wkd@onf ae@pOfae@wikd f; urBmwpfoed f;pD
atmifah rh=u. / toufwpf&mjynhfI uG,fvGefoGm;=uaomfvnf; urBm-p=um0Vm- rsm;um;
rukefEkdifao; /
2: Four disciples (monks), for a hundred years, would individually recollect a
hundred thousand universes each day. They would pass away at the end of a
hundred years but the universes are still left to be recollected.
3/ **Fgjrpf tprStqkH;&Sd=uaom oJw@kd ukd ra&rwGufEkdifouJhohkd urBm-p=um0Vm-rsm;ukd ra&wGufEikd f
3: The grains of sand between the originating point of River Ganges and its
entering the great ocean are no easy to count (impossible to count); the same as
counting the universes.
urBmavmu=uD; jzpfwnfvmykH (t*~n okwfawmft& urBmavmu=uD; jzpfwnfvmykH )
urR udavom (npfnL;aom trSK) 4 yg; Four acts of defilement:
1/ yg%mwdygw ] ol@toufowfjcif; 1: Destruction of life,
2/ t'dEMm'ge ] olwyg;ypPnf; ckd;,ljcif; 2: stealing,
3/ umarok rdp>mpm& ] ol@om;r,m; jypfrSm;jcif; 3: sexual misconduct,
4/ rkom0g' ] rrSefpum; ajym=um;jcif; / 4: telling lies.
urRZuvmyf 9 pnf; ] uHa=umifhjzpfaom &kyfuvmyfpnf; 9 rsKd;
Nine kinds of kamma-caused ‘decad’/‘coporial group of ten’:
1/ puQK 'ouuvmyf 1: Eye-decad,
2/ aomw 'ouuvmyf 2: ear-decad,
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3/ Cme 'ouuvmyf 3: nose-decad,
4/ Zd0Sg 'ouuvmyf 4: tongue-decad,
5/ um, 'ouuvmyf 5: body-decad,
6/ Áwˆdbm0 'ouuvmyf 6: female-decad,
7/ ykHbm0 'ouuvmyf 7: male-decad,
8/ 0wˆK 'ouuvmyf 8: heart-decad,
9/ ZD0dw 'ouuvmyf 9: life-decad.
urRZ &kyf (&kyf 28 yg; ) Kamma-caused physical/matter, Kamma-born materiality.
urRZ av Disconfort, labor, birthing-pain, pain of pregnant women not
long before their baby is born.
urRÏmef; Meditation, meditation subject, working ground for meditation.
urRÏmef; 2 rsKd; Two kinds of meditation:
1/ oAŠwû urRÏmef; - tm;vkH;ESifhoufqkdif tm;vk;H usifhEkdifaom urRÏmef;
,if;wk@d rSm – arwWm urRÏmef; ESifh r&%\wd urRÏmef; / tokbonm [kvnf;qkd=u./
1: Generally useful meditation subjects, i.e, loving-kindness and contemplation
on death; some scholars said that ‘perception of foulness is included here’.
2/ ygÉd[m&d, urRÏmef; - yk*~Kdv. f tusifhp&kdut
f m;av#mfpGm usifh&aom urRÏmef;
,if;wk@d rSm urRÏmef; 40 vk;H jzpfonf /
2: special meditation subjects, i.e., all fourty meditation-subjects.
urRÏmef; 2 rsKd; (bm0em 2 rsKd; )
urRÏmef; 40 Forty meditation-subjects:
1/ uokd%f; 10 yg;  1: 10 complete circles/10 symbolic meditative devices,
2/ tokb 10 yg;  2: 10 kinds of foulness/10 meditations on revolting
aspects of the body,
3/ tEk\wd 10 yg;  3: 10 kinds of recollection,
4/ jA[R 0d[m& 4 yg;  4: 4 holy dwellings/abidings,
5/ t&ly 4 yg;  5: 4 kinds of formlessness,
6/ onm 1 yg; 6: 1 perception,
7/ 00wˆmef 1 yg; 7: 1 analysis.
urRÏmef;w&m; tm;xkwf&mausmif;tjypf 18 yg; (ausmif;tjypf 18 yg; - urRÏmef;w&m; tm;xkwf&m )
urRÏmef;w&m; tm;xkwf&m oy`g, w&m; 7 yg; (oy`g, w&m; 7 yg; )
urR edrdwf ] uH.tm&kH (aocgeD;ol. pdwYf xifvmaom – EGm;owfoljzpfygu EGm;ponfw@kd pdwftm&kHrSm
xifvmjcif; / tvSLay;oljzpfygu qGrf;ouFef;ponf vSL'gef;ykHrsm; pdwt
f m&kHrSm xifvmjcif;)
Signs at the time of the death/dying (mental images, good or bad, in a person
at the time of dying).
urR yx ] uHjyKvkyfrSK tpOf Course of kamma/action.
urR yx w&m; 10 yg; (tukokdv)f Ten courses of kamma/action (unwholesome):
('kp&kduf 10 yg;[kvnf;ac:onf) (They are also called ‘ten wrong actions’.)
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1/ yg%mwdygw ] toufowfrSK 1: Killing,
2/ t'dEMm'ge ] ckd;,lrSK 2: stealing,
3/ umarok rdp>mpm& ] arxkefusL;vGefrSK 3: sexual misconduct,
4/ rkom0g' ] vddrfnmajymrSK 4: lying,
5/ ydok% 0gpm ] ukef;wkdufrSK 5: slandering, back-biting, gossip,
6/ z&ko 0gpm ] &kdif;jypum; ajymrSK 6: rude speech,
7/ or‰yvmy 0gpm] ydefzsif;pum; ajymrSK 7: foolish babble, vain speech/talk,
8/ tbdZPsm ] remvkrd SK 8: covetousness,
9/ Asmyg' ] ylyefrSK 9: ill-will,
10/ rdp>m 'dÏd ] t,lrSm;rSK 10: wrong/evil view.
(1 - u? rdrdukd,fwikd fowfjcif; c? olwyg;wk@d tm;owfatmifwkdufwGef;jcif; *? owfonfukd
oabmwljcif; - Tenf;jzifh 'kp&kduf 10 yg;ukd okH;ygpD yGg;ajrSmufygu 'kp&kduf 30 yg;jzpfonf)
{1: (a) Killing oneself, (b) causing others to kill and (c) delighting in others’
killing: the same way in all ten wrong actions; thus, there are thirty wrong actions.}
urR yx w&m; 10 yg; (ukodkvf - ukov urRyx w&m; 10 yg; )
Ten courses of kamma, action (wholesome):
(txufyg 10 yg; wkd hrS qef husifbuf - Opposite of the above 10.)
urR b0 Kamma-process, becoming.
urR 0Éf (0Ã) (0Éf ) Kamma-round.
urR 0gpm ] &[ef;awmfrsm; uxdef&[ef;cHponf aqmuf&Guf&mY w&m;0iftok;H jyK &Gwfzwf&aom pm
Legalized Pāḷi passages used by the monks, vocalization of an act, verbal
formalization of an act such as ‘katthia’ and ‘ordination’.
urR orkÏme &ly ] uHa=umifhjzpfaom&kyf Corporality produced through kamma.
urR orkÏmef ] uHa=umihfjzpfjcif; Something produced through kamma, kamma-originated.
u&uÉf Cancer – the fourth sign of the zodiac.
u&0duf (u&0Du) A mythical bird which makes beautiful sound.
u&k%m (jA[R0d[m& ) Compassion, pity.
u&k%ma=u; Compassionate grant.
u&k%ma'gaom Anger arising from sympathy/love.
u&k%mykd@ Compassionate mental attitude toward the poor.
‘'kuQm rk pP EœK – (owW0grsm; 'kuQom;wk@d onf) qif;&J'kuQ taygif;rS uif;vGwf=uygap’
‘May the poor be freed from suffering.’
u&k%m &o Quality of arousing sympathy/compassion.
u&kd%;f Means of articulation (in grammar).
uvmyf Small circular tray with a sem.
uvv a&=unf The very first combination of sperm (male’s semen) and ovary
(female’s egg), conception moment.
uvmyf (uvmy) Group, heap, unit.
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uvd ,k*f (,k* ) – vlqkd;vlrkdufrsm;aom tjypfurkd a=umufaomacwf [kqkdvkdonf/ tdENd,t,ltqY
T uvd,*k facwf (,cktcg) onf ESpfaygif; 432000 =umonf[k qkdonf /
Dark age, age of evil (the present age), i.e., most of people are immoral, no
problem to do evil. In Indian cosmology, this age lasts 432,000 years.
uvsm% ykxkZOf Ordinary good person, magnanimous ordinary man.
uvsm% rdwf Good/noble friend, perfect friend/companion.
uvsm% rdwW 3 yg; Three noble friends:
1/ orRmorŠK'< bk&m;&Sif 1: Universal Buddha,
2/ &[Eœm 2: Arahant (Buddhist saint),
3/ usifhqJaouQ oDv&Sdyk*~Kdvf 3: virtuous person, moral person.
uvsm% rdwW (rdwfaqGaumif;. vuQ%m) 7 yg; Seven characteristics of a noble friend:
1/ yd, - cspfESpfoufzG,fjzpfjcif; 1: Being lovable,
2/ *&k – av;pm;zG,fjzpfjcif; 2: being respectful,
3/ bm0eD, - pdwfESv;kH ukd yGg;apjcif; 3: being good-hearted,
4/ 0wW – qkdqkH;rwwfjcif; 4: being able to admonish,
5/ 0peuQr – pum;rSm;ukd onf;cHEkdifjcif; 5: bearing harsh/wrong speech,
6/ urBD&uxH uwWm – av;eufaompum; ajym=um;wwfjcif; 6: speaking profoundly,
7/ aem tÏmae eda,mZu – roifh&mukd rwku
d fxGef; rn$ef;qkdwwfjcif; /
7: not urging without reason, not urging wrongly.
u0d / u0def (ynm&Sd) Man of letters, wise person, poet.
u0d 4 rsKd; Four kinds of wise person:
1/ pdEœm u0d ] awG;ac:ar#mfjrifwwfaom ynm&Sd
1: Wise person through philosophy,
2/ okw u0d ] t=um;tjrif A[kwkwrsm;aom ynm&Sd
2: through general knowledge,
3/ twˆ u0d ] teuft"dy`g,f / tusKd;w&m;ukd odaom ynm&Sd
3: through meanings/results,
4/ yÉdbme u0d ] ^m%fjzifh xkd;xGifqifjcifwwfaom ynm&Sd /
4: through wisdom.
u\y - &Sif r[m - "kwifaqmifjcif;. ta=umif; 2 yg;
Considering the following two benefits, Kassapa pricticed ‘austerity’:
1/ rdrdzgom csrf;ompGm aexkid foDwif;ok;H &ef
1: For his pleasant dwelling,
2/ aemufvmaemifom;&[ef;rsm; twk,lvu
kd femusifh=uHEkdif&ef /
2: for the later generation to follow his example.
uokd%f; - t0ef;t0kdif; Complete circle, physical device used as meditation-object/
device, a circle used as an object of meditation,
symbolic meditative devices.
uokd%f; 10 yg; Ten physical devices used as meditation-objects:
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1/ yx0D - ajruokd%f; 1: Earth device,
2 tmayg – a&uokd%f; 2: water device,
3/ awaZm – rD;uok% d f; 3: fire device,
4/ 0ga,m - avuokd%f; 4: wind device,
5/ eDv –tjym&ifh (tnKd) uokd%f; 5: dark blue device,
6/ yDw – 0ga&$uokd%f; 6: yellow device,
7/ avm[dw - teDuokd%f; 7: red device,
8/ =o'gw – tjzLuokd%f; 8: white device,
9/ tmavmu – tvif;a&mifuokd%f; 9: light device,
10/ y&dp>dEMmumo – tmumotykdif;tjcm;uokd%f; 10: space device.
uokd%f;0ef; A circle of one of the above-mentioned devices
used as an meditation-object.
uokd%f;&SK Concentration on a meditational device.
umr / umr *k%f Sensual pleasures, sense-desire, cords of sensuality, i.e., five
sense-desires and five sense-objects.
umr 2 rsKd; Two sensualities:
1/ 0wˆK umr 1: The object-based sensuality,
2/ udavom umr 2: the mental defilement-based sensuality.
umr*k%f 5 yg; Five sensual pleasures:
1/ &lyg&kH 1: Form, visible object,
2/ o'Ng&kH 2: sound, audible object,
3/ *E<m&kH 3: smell, odorous object,
4/ &om&kH 4: taste, gustative object,
5/ azgÏAŠm&kH 5: touch, tangible object, body-impression.
umrabm*D – umr*k%fcHpm; vlom; 10 rsKd; (vlom; - umrabm*D - 10 rsKd; )
umr*k%fa=um arsmae=uaom vlom;wk@d onf aeuQr (umr*k%frS xGufajrmufrSK) csrf;omukd
odEikd fcJa=umif; &&efrvG,fa=umif; wyk\ Oygoum u t&SiftmeENmESifh bk&m;&Siftm;
av#mufxm;jcif; (wyk\okwf / e0*FkwW&ygVd)
A lay person, Tapussa by name, spoke Ānanda and Lord Buddha that the
renunciation seems like a precipice/cliff to the lay persons who enjoy
sensual pleasures, who delight in sensual pleasures.
umr*k%f w&m;wk@d . trnfrsm; 8 rsKd; (b,okwf / tÏ*Fkw&W ygVd)
Eight names of designation for sensual pleasures (The Gradual Discourses):
1/ b, ab; 1: Peril,
2/ 'kuQ qif;&J 2: suffering,
3/ a&m* tem 3: disease,
4/ *¾ tkdif;trm 4: a boil,
5/ ov† ql;ajiSmifh 5: a thorn, (a dart),
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6/ o*F uyfpD; uyfw&m 6: a tie,
7/ yuF nGef 7: a swamp,
8/ *AB wkdufcef; / 8: a womb.
umr*k%f w&m;wk@d . Oyrm 10 csuf (vuQ%oH,kwf / ed'ge0*~oH,kwWygVd ponfhygVdawmfrsm;)
Ten similes regarding sensual pleasures:
1/ tÏduuFvlyrm umrm ] umr*k%f w&m;wkd@onf t&kd;pkESifh Oyrm wl. /
1: The simile of the skelecton,
2/ rHoayolyrm umrm ] umr*k%f w&m;wk@d onf om;wpfESifh Oyrm wl. /
2: the simile of the piece of meat,
3/ wd%kuULyrm umrm ] umr*k%f w&m;wk@d onf jrufrD;wkwEf Sifh Oyrm wl. /
3: the simile of the grass-torch,
4/ t*Fg&umolyrm umrm ] umr*k%f w&m;wkd@onf &Sm;rD;aoG;&J&JESifh Oyrm wl. /
4: the simile of the pit of coals,
5/ okydeulyrm umrm ] umr*k%f w&m;wk@d onf tdyfrufESifh Oyrm wl. /
5: the simile of the dream,
6/ ,mpdwulyrm umrm ] umr*k%f w&m;wkd@onf iSg;xm;aom ypPnf;ESifh Oyrm wl. /
6: the simile of the borrowed goods,
7/ &kuQzvlyrm umrm ] umr*k%f w&m;wk@d onf toD;jynfhaom opfyifESifh Oyrm wl. /
7: the simile of the tree laden with fruit,
8/ todolEkyrm umrm ] umr*k%f w&m;wk@d onf om;owf&EkH Sifh Oyrm wl. /
8: the simile of the slaughter-house,
9/ owWdolvlyrm umrm ] umr*k%f w&m;wkd@onf "g; oefvsufESifh Oyrm wl. /
9: the simile of the sword stake,
10/ oy` od&lyrm umrm ] umr*k%f w&m;wk@d onf ajrGOD;acgif;ESifh Oyrm wl. /
10: the simile of the snake’s head.
umr*k%frD; The fire of lust.
umrp> EN (eD0&% ) Sensuous/sensual desire.
umr w%Sm (w%Sm ) Sensuous craving, thirst for desire, zeal for sense desires, lust.
umr "mwk World/element of desire.
umr b0 (b0 ) Sensuous existence/abode/realm/world.
umrbkHESifh qufEG,faeaom - oHa,mZOf 5 yg; (=o&rBm*d, - umrbkHESifh qufEG,faeaom –
oHa,mZOf 5 yg; )
umrbkHY y&dedAŠmefjyKonfh yk*~Kdvf 5 a,muf
Five persons who pass away (attain nibbāna) from sensual abodes:
1/ owWuQwWKy&r aomwmyef – ckESpfb0a&mufrS &[Eœmjzpfrnfh aomwmyef
1: A stream-winner who will attain arahant-ship at seventh life from the presence,
2/ aumvHaumv aomwmyef – ckESpfb0ra&mufrSD okH;ckajrmufb0rS ajcmufckajrmufb0twGif;
wb00Y &[Eœmjzpfrnfh aomwmyef
2: a stream-winner who will attain arahant-ship one of the lives between the third
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and sixth from the presence,
3/ {uADZd aomwmyef – aemufwpfb0Y &[Eœmjzpfrnfh aomwmyef
3: a stream-winner who will attain arahant-ship at second life from the presence,
4/ ou'g*grf 4: once-returner,
5/ ,ckb0Y &[Eœmjzpfol / 5: arahant.
umrbkHY y&dedAŠmefrjyK / &lybkH t&lybkYH y&dedAŠmefjyKonfh yk*~Kdvf 5 a,muf
Five persons who pass away (attain nibbāna) from form- and formless-abodes:
1/ tEœ& y&dedAŠm,D tem*grf – jA[RmhbHYk toufwrf;twkdif;raeawmhyJ oufwrf;tv,f Y
y&dedAŠmef jyKaom tem*grf
1: A non-returner who passes away (attains nibbāna) in the middle of life-span,
2/ Oy[pP y&dedAŠm,D tem*grf – jA[RmhbHYk toufwrf;tv,fuv
kd GefjyD;rS y&dedAŠmefjyKaom tem*grf
2: a non-returner who passes away (attains nibbāna) after the middle of life-span,
3/ tocFg& y&dedAŠm,D tem*grf – jA[RmhbHYk csrf;ompGm y&dedAŠmefjyKaom tem*grf
3: a non-returner who passes away (attains nibbāna) with ease,
4/ oocFg& y&dedAŠm,D tem*grf – jA[RmhbHYk yifyrf;pGm y&dedAŠmefjyKaom tem*grf
4: a non-returner who passes away (attains nibbāna) without ease,
5/ O'<Haomw tuedÏ*grD tem*grf – tuedÏjA[RbHkY y&dedAŠmefjyKaom tem*grf /
5: a non-returner who passes away (attains nibbāna) at Akaniṭṭha brahma realm.
umr avmu (avmu ) Sensuous existence.
umr 0dwuf (0dwuf ) Sensuous thought.
umr &m* Sensuous lust, greed for sense desires, sexual lust.
umr vkud fpm; Sensual indulgence, sexual indulgence, promiscuity.
umr avmu Sensual world.
umrm0p& Sense sphere.
umr okcv†dum Eka,m* ] umr*k%ftm&kH 5 yg;vkdufpm;aom tusifh / usifhpOf
Self-indulgence, sensual indulgence, self-mortification.
umrm0p& ukokdvfpdwf ESifhtwl jzpfay:vmEkdifaomw&m; 56 yg; (ukodkvfpdwf - umrm0p& -
ESifhtwl jzpfay:vmEkdifaomw&m; 56 yg; )
umrmo0 (tmo0 ) Flux/canker of sense-desire.
umrkyg'gef (Oyg'gef ) Sensuous grasping.
umarok rdp>mpm& Sexual misconduct, adultery.
umarok rdp>mpm&uHajrmufjcif;. t*Fg 4 yg; Four conditions to be guilty of ‘adulatery’:
1/ roGm;vmxkdufaomol jzpfjcif; 1: Unlawful persons/un-wedded persons,
2/ xkdolY arxkef rSD0Jvkdjcif; 2: wishing to have sex with them,
3/ rSD0J&ef usKd;pm;jcif; 3: the intention to do so,
4/ r*ftcsif;csif; xdawG@jyD; om,mjcif; 4: pleasure of joining sexes.
um, / ukd,f um, Body, group, order.
um,uH Bodily action.
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um,uHajrmuf Doing something in person/physically.
um,*wmowd ] uk,
d fcE<mukd tajccHI w&m;&SKrSwfjcif;
Mindfulness/awareness/heedfulness on body, meditation of body.
um,*wmowd 7 yg; (r[mowdyÏmefokw)f
Seven kinds of mindfulness on body (Mahā Satipaṭṭhāna Sutta):
1/ a&S@wuf aemufqkw&f mY &SKrSwfjcif;
1: Mindfulnes when going forward and returning,
2/ wnfhwnfh=unfh wapmif;=unfh&mY &SKrSwfjcif;
2: when looking ahead and looking away,
3/ auG;&mqef@&mY &SKrSwfjcif;
3: when flexing and extending one’s limbs,
4/ ouFef;oydwfukd aqmif&mY &SKrSwfjcif;
4: when wearing one’s robes and carrying his outer robe and bowl.
5/ pm;aomuf&mY &SKrSwfjcif;
5: when eating, drinking, consuming food and tasting,
6/ usif=uD;usifi,fpGef@&mY &SKrSwfjcif;
6: when defecating and urinating,
7/ oGm; &yf xkid f tdyf Ekd; ajym qdwfqdwfae&mwkd@Y &SKrSwfjcif; /
7: when walking, standing, sitting, falling asleep, walking up, talking and
keeping silent.
um,*wmowd – uk,
d fcE<mESifh qufpyfaom owd / Tw&m;ta&;ygykHudk ukd t*FkwWKd&f {uu /
um,*wmowd0*f ESifh trw0*fwkd@Y tav;xm; a[mawmfrlonf /
Mindfulness on body: This dhamma is greatly emphasized in the Ekaka,
Kāyagatāsati Vagga and Amata Vagga, Aṅguttara Nikāya, ‘The Gradual
Discourses’.
um,*wmowdudk aumif;pGmyGg;rsm;tm;xkwjf cif;. tusKd; 7 yg; (t*FkwW& edum,f)
Seven benefits of the mindfulness of the body:
1/ oHa0* =uD;pGm &Ekdifjcif; 1: Leading to the supreme sense of urgency,
2/ tusKd;w&m; =uD;pGm &Ekdifjcif; 2: to supreme benefit,
3/ a,m*ukefcrf;rSK jrefpGm jzpfEkdifjcif; 3: to supreme cessation of bondage,
4/ owdor`ZOf jzpfEkdifjcif; 4: to supreme mindfulness and awareness,
5/ ^m%ftjrif &Ekdifjcif; 5: to acquisition of knowledge and vision,
6/ vufiif; csrf;ompGm aeEkdifjcif; 6: to a happy life here and now,
7/ r*fzkdvfukd rsufarSmufjyKEkdifjcif; / 7: to realization of fruit of vision and deliverance.
um,*wmowdudk aumif;pGmyGg;rsm;tm;xkwjf cif;. tusKd; 10 yg;
(um,*wmowdokwf / Oy&dyÀmo/ rZPsdredum,f)
Ten benefits of the mindfulness of the body:
1/ rarG@avsmfjcif;ukd onf;cHEkdif. 1: Conquering of discontent and delight,
2/ a=umuf xdwfvef@jcif;ukd onf;cHEkdif. 2: conquering of fear and dread,
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3/ tcsrf; tyl qmavmifjcif; rSufjcif ysif;xefaom a0'emponfrsm;ukd onf;cHEkdif.
3: bearing cold, heat, hunger, gadflies, mosquitoes, severe pain etc.,
4/ psmefav;yg;ukd &Ekdif. 4: four jhāna,
5/ wHckd; Á'<dyg'fu&kd Ekdif. 5: super-natural power,
6/ ewfem; 'dAŠaomwuk&d Ekdif. 6: divine-eye,
7/ olwyg;wkd@. pdwft=uHukd odEikd f. 7: ability reading others’ mind,
8/ a&S;b0rsm;ukd owd& atmifharhEkdif. 8: reflection the former lives,
9/ ewfrsufpd 'dAŠpuQKukd&Ekdif. 9: divine ear,
10/ tmoa0gukefcrf; &[EœmjzpfEkdif. /
10: eradication of the taints, i.e., arahanthood.
um, pdwW Body and mind.
um,'kp&kduf Bodily wrong conduct/act.
um,'Gg& Body door.
um,aA' Anatomy.
um, 0dnwWd / 0dnwf Bodily intimation.
um,0dnmOf Bodily consciousness.
um, ocFg& Bodily formation.
um,od'<d Invulnerability.
um,oHo*~ Bodily contact.
um,mEk*w ] uk, d fcE<m ESifh twlwGJygvmaomw&m; 10 yg; (rnfolr# - bk&Sm;&Siftygt0if - ra&SmifvGJ
Ekdifonfh um,mEk*w ] uk, d fcE<m ESifh twlwGJygvmaom w&m; 10 yg; )
um,mEky\em owdyÏmeff Y tcef; u¾ (yAŠ) 6 rsKd; (owdyÏmeff 4 yg; )
Six sections in ‘Contemplation of the Body’:
(1) tmemyge yAŠ – xGufouf0ifoufukd &SKrSwfyGg;jcif; tykdif;
(1) Mindfulness of breathing,
(2) Á&d,myx yAŠ - Á&d,mykwf av;yg;ukd &SKrSwfyGg;jcif; tykdif;
(2) mindfulness of the four postures,
(3) or`Zme yAŠ – or`Z^f qifjcifw&m;ukd &SKrSwfyGg;jcif; tykdif;
(3) full awareness,
(4) yÉdulv reodum& yAŠ - pufqkwzf G,f cE<mukd,fukd &SKrSwfyGg;jcif; tykdif;
(4) mindfulness of foulness of bodily parts,
(5) "mwk reodum& yAŠ - "mwf=uD;av;yg;ukd &SKrSwfyGg;jcif; tykdif;
(5) mindfulness of four great elements,
(6) e0 od0xdu yAŠ - okomefY 9 rsKd;aomtaumifykyfw@kd ukd &SKrSwfyGg;jcif; tykdif; /
(6) mindfulness of the nine charnels ground.
um,du tempm& (ukd,ftrlt,m tjyKtrlESifh pyfv#if;jyD; &[ef;awmfrsm; rjyKrusifhoifhonfrsm; )
um,dajEN Dignity, modesty.
um&u Case (grammer).
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um&kduf =ud,m Causative verb.
umv Time.
umv 3 yg; Three divisions of time:
1/ ypPKyèf umv 1: Present,
2/ twdwf umv 2: past,
3/ tem*wf umv 3: future.
umv'ge 5 rsKd; Five timely gifts/donations:
1/ tm*EœKu 'ge ] {nfhonfw@kd tm; tvSL 1: Gift to visitors,
2/ *rdu 'ge ] c&D;oGm;wk@d tm; tvSL 2: to travelers,
3/ *dvme 'ge ] vlemwk@d tm; tvSL 3: to the sick,
4/ 'kABduQ 'ge ] iwfrGwaf cgif;yg;csdef tvSL 4: gifts at the time of famine,
5/ e0o\ e0zv 'ge ] aumufOD; opfoD;OD; tvSL /
5: gifts of the first hervest/fruit.
umv / umV e*g; A mythical dragon which awakes when a Buddha attains
Buddhahood, a heavy sleeper.
umv 0drkwWd Independence of time.
umvokwf (i&J) Second of the eight levels of principle hell.
umvmr (auo rkwWd) okwfvm pDppf a0bef&ef 10 csuf
Ten points to be considered regarding a doctrine right or wrong
(in accordance with the Kālāma or Kesamutti Sutta):
1/ rm tEk\a0e ] wqifhpum; =um;umr#jzifh r,k=H unfESifh
1: Do not go by oral tradition,
2/ rm y&r`&m, ] tpOftquf ajymumr#jzifh r,k=H unfESifh
2: by lineage of teaching,
3/ rm Áwd ud&m, ] T ok@d jzpfonf[k qkdumr#jzifh r,k=H unfESifh
3: by hearsay,
4/ rm ydÉu or`'gaee ] pmayESifh nDayonf[k qkdumr#jzifh r,k=H unfESifh
4: by a collection of texts,
5/ rm wuU a[wk ] wuUaA'ESifh ukdufnDumr#jzifh r,k=H unfESifh
5: by logic,
6/ rm e, a[wk ] enf;usumr#jzifh r,kH=unfESifh
6: by inferential reasoning,
7/ rm tmum& y&d0dwauUe ] tajctaeukd axmufqumr#jzifh r,k=H unfESifh
7: by reasoned cogitation,
8/ rm 'dÏd edZPsmeuQEœd,m ] pOf;pm;jyD; rSefEkdifaumif;onf[k xifumr#jzifh r,k=H unfESifh
8: by the acceptance of a view after pondering it,
9/ rm bAŠ &lyg, ] ,k=H unfavmufaomol ajymumr#jzifh r,kH=unfESifh
9: by the seeming competence of a speaker,
10/ rm ora%m aem *&k ] igw@kd q&majymumr#jzifh r,k=H unfESifh /
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10: because you think, “the ascetic is our teacher”.
udpP Function, duty.
udpPrsm;ajrmif vlwkd@abmif (C&m0go vl@udpPrsm; )
udwWdr om; Adopted son.
udEM&m / udEM&D Mythical bird with human head.
udEM&mrsm; pum;rajymjcif;. ta=umif; 2 csuf Two causes why mythical birds do not speak:
1/ rm p rkom b%drSm – r[kwfrrSefpum; rajym=um;rdap&ef
1: Not to tell lies,
2/ rm p y&H tblawe tABmpduQdrSm – olwyg;tm; r[kwfrrSef rpGyfpGJrdap&ef /
2: not to slander others with untruth.
udef; *%ef; Numeral, number.
udrdv aA' Entomology.
ud&d, / =ud,m Functional, tool, instrument.
udvdÏ a'go Fault of using difficult or ambiguous terms in writing.
udavom Impurities (of mind), canker, evil desire,
mental impurities, passion.
udavom 3 rsKd; Three stages of mental defilements:
1/ tEko, udavom ] rdrdoEœmefY udef;wnfaeaom udavom
1: Latent/sleeping mental defilements,
2/ y&d,Ïk me udavom ] rdrdpdwfxYJ x=uGaomif;usef;aeaom udavom
2: waking-up but not transgressing mental defilements,
3/ 0DwdurU udavom ] uk,
d fxdvufa&muf usL;vGefonftxd jzpfvmaom udavom /
3: transgressing mental defilements.
udavom 10 yg; Ten impurities of mind:
1/ avmb 1: Greed,
2/ a'go 2: anger,
3/ arm[ 3: ignorance,
4/ rme 4: conceit,
5/ 'dÏd 5: wrong view,
6/ 0dpdudp>m 6: doubt,
7/ xde 7: sloth,
8/ O'<pP 8: restlessness,
9/ t[D&du 9: shamelessness,
10/ taemwWy` / 10: fearlessness of wrong.
udavom 1500 The 1,500 impurities of mind:
emrf awynmo ] pdwf 1 yg; š apwoduf 52 yg; ] 53 yg;
edy‰EM &kyf (&kyf 28 yg; ) ] 18 yg;
vuQ% &kyf (&kyf 28 yg; ) ] 4 yg;
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pkpkaygif; 75 yg;
rdrd. oEœmef Y 75 yg; š olwyg;. oEœmef Y 75 yg; ] 150 yg;
,if; 150 ukd udavom 10 yg;ESifh ajrSmufyGg;aomf udavom – 1500 jzpf. /
Consciousness 1 + mental properties 52: 53 +
Concretely produced matter: 18 +
Characteristics of matter: 4 = 75.
Inner 75 + outer 75 = 150.
This 150 is multiplied by 10 impurities = 1,500.
udavomacgif;yg;a=umif;w&m; 44 yg; (oav†c okwf / rZPsdredum,ygVd)
Forty-four ways of effacement (ways to get rid off mental defilements):
1/ rnSOf;qJjcif; 1: No crulity,
2/ rowfjzwfjcif; 2: not killing,
3/ rckd;,ljcif; 3: not stealing,
4/ arxkefrusifhjcif; 4: celibacy,
5/ rkom;rajymjcif; 5: no false speech,
6/ ukef;rwkdufjcif; 6: no malicious speech,
7/ =urf;xrf;&kdif;jypum; rajymjcif; 7: no harsh speech,
8/ jydefzsif;pum; rajymjcif; 8: no vain talk,
9/ olwyg;ypPnf;&&Sd&ef a&S@&SK r=uHpnfjcif; 9: uncovetousness,
10/ zsufqD;vkpd dwf r&Sdjcif; 10: non-ill will,
11/ t,l rSefjcif; 11: right view,
12/ t=uHtpnf rSefjcif; 12: right thought,
13/ tajym rSefjcif; 13: right speech,
14/ tjyK rSefjcif; 14: right action,
15/ toufarG;rSK rSefjcif; 15: right livelihood,
16/ tm;xkwrf SK rSefjcif; 16: right effort,
17/ atmufarhrSK owd rSefjcif; 17: right mindfulness,
18/ wnf=unfrSK rSefjcif; 18: right concentration,
19/ ^m%ftjrif rSefjcif; 19: right knowledge,
20/ vGwfajrmufrSK rSefjcif; 20: right deliverance,
21/ av;vHxkdif;rSKdif;rSK uifjcif; 21: freedom from sloth and torpor,
22/ pdwfrysH@vGifhjcif; 22: non-restlessness,
23/ ,krH Sm;oHo,uif;jcif; 23: doubtlessness,
24/ trsufrxGufjcif; 24: non-anger,
25/ &efjiSK;d rzGJ@jcif; 25: non-revenge,
26/ aus;Zl;ru%f;jcif; 26: non-contempt,
27/ *k%frjyKdifjcif; 27: non-domineering attitude,
28/ rjiLpljcif; 28: non-envy,
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29/ 0efrwkjd cif; 29: non-avarice,
30/ rpOf;vJjcif; 30: non-fraud,
31/ rvSnfhywfjcif; 31: non-deceit,
32/ rcufxefjcif; 32: non-obstinacy,
33/ rarmufrmjcif; 33: non-arrogance,
34/ ajymqkdqkH;r cH,lvG,fjcif; 34: being easy to admonish,
35/ rdwfaqGaumif;&Sjd cif; 35: having good friends,
36/ owdrarhjcif; 36: diligence,
37/ o'<gw&m;&Sdjcif; 37: faithfulness,
38/ raumif;rSK &Sufjcif; 38: moral shame,
39/ raumif;rSKrS a=umufjcif; 39: moral dread,
40/ t=um;tjrifrsm;jcif; 40: great learning,
41/ rysif;,djcif; 41: arousal of energy,
42/ owdrsm;jcif; 42: well established mind,
43/ ynmjynfph kHjcif; 43: wisdom,
44/ t,ltpGJ tvrf;r=uD;jcif; / 44: not holding a view stubbornly.
udavompuf / ok;H axmif0uf ] txufyg udavom 1500 ukd qkdvkdjcif;jzpfonf / 3000 ukd xuf0ufjcrf;
aomf 1500 jzpfonf / Mental impurities, half of 3,000.
udavomjrL uif;a=umif;w&m; 6 yg; (t&% w&m; 6 yg; )
udavom tckduftwef@tm;jzifh rjzpfay:jcif; ta=umif; 7 yg;
Seven things absent of mental impurities temporarily:
1/ owWorÈM – 0wf=uD;0wfi,f jynfph kHjcif; 1: Fulfilling the responsibility,
2/ *EÎ,kwW – pmay oif=um;aejcif; 2: studying the scriptures,
3/ "kw*F"& - "kwifaqmufwnfusifhjcif; 3: doing ascetic-practices,
4/ ormywWpd dÀ0oD – ormywf0ifpm;aejcif; 4: abiding in trance,
5/ 0dy\u – w&m;tm;xkwfaejcif; 5: meditating,
6/ e0urRdu – trSKudpPrsm;aejcif; 6: full of activities,
7/ jA[Ravmu tm*w – jA[RmhjynfhrS vl@jynfokd@ arG;zGg;ol /
7: a person who descended from the higher celestial realm to the human realm.
ud Hoak umyrokwfvm Oyrmrsm;
The similes in the Discourse of Kiṃsuka (butea) Tree:
1/ jrKd@ - r[mbkwfav;yg;tajccHxm;aom cE<mukd,f
1: The city is similar to the body consisting of the four great elements;
2/ jrKd@wHcg; ajcmufayguf – twGif;tm,we ajcmufyg;
2: the six gates of the city: the six internal sense bases;
3/ wHcg;apmifh – owdw&m;
3: gate-keeper: mindfulness;
4/ v#ifjrefaom wrefawmf ESpfa,muf – orx ESifh 0dy\em
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4: the swift pair of messengers: calming and insight meditation;
5/ jrKd@0ef jrKd@ykdif – puQK0dnmOf jrifopd dwf =um;odpdwf ponfrsm;
5: the lord of the city: eye-/ear-consciousness etc.,
6/ jrKd@fv,f&Sd vrf;qkH; uGufvyf - r[mbkwfav;yg;
6: the central square/intersection: the four great elements;
7/ vrf;n$ef pum;rSef – edAŠmef
7: a message of reality: Nibbāna;
8/ oGm;&rnfh vrf;rSefc&D; - r*~if&Spfyg; /
8: the right route: the noble Eightfold Path.
ukuUm; A bent bamboo stick tied to a flagstaff at the top.
ukuUKpP Remorse, worry, scruples, wrongly-performed-ness.
ukÉif (tif;ysOf) vSL&usKd; 5 yg; Five benefits of donating bed:
1/ trsKd;jrwfjcif; 1: Born in high class/caste,
2/ ypPn;f OpPm aygrsm;jcif; 2: wealth,
3/ tylaZmf cH&jcif; 3: respected by many,
4/ ausmfaZmjcif; 4: fame,
5/ xkdifp&m yv†if aygrsm;jcif; / 5: a lot of good seats.
ukÉD Temple, hut, chamber, toilet - in Burmese usage.
ukaÉ Ten million.
ukaÉ ukÉm Millions and millions, countless.
ukefqkH;aom (c,) w&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
ukefoG,f&mY pD;yGg;jzpfrSK rjzpfrSK ta=umif;rsm; (a&mif;0,f&mY pD;yGg;jzpfrSK rjzpfrSK ta=umif;rsm; )
ukef;aeowW0gxuf a&aeowW0gu vGefpGmrsm;jym;a=umif; ({u"rR pwkwˆ0*f / {uuedygw / t*Fkw&W ygVd)
Land-born beings are far less than water-born beings (Ekadhamma, Cathuttha
Vagga, Ekaka, Aṅguttara, The Gradual Discourses).
tvm;wlyif –
The following points are included in this chapter as well:
1/ vlom;wkd@xuf tyg,fbo
kH m;wkd@u rsm;jym;a=umif;
1: Beings in the woeful realms are far more than human.
2/ rZPsdra'oY zGg;jrifox
l uf ypP Eœ&mZfa'orsm;Y zGg;jrifou
l rsm;jym;a=umif;
2: Beings born in outlying regions are far more than those of Middle-region.
3/ ajymqkdqkH;ronfukd em;vnfEkdifolxuf em;rvnfEkdifolu rsm;jym;a=umif;
3: Those who do not understand what is spoken are far more than those of the
understood.
4/ ynm&Sdxuf ynmrJhu rsm;jym;a=umif;
4: The foolish are far more than the wise.
5/ bk&m;&Siftm; rsufjrifzl;awG@&olxuf rzl;awG@&olu rsm;jym;a=umif;
5: Those who did not see Buddha personally are far more than those of the seen.
6/ bk&m;pum; em=um;&olxuf rem=um;&olu rsm;jym;a=umif;
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6: Those who do not listen to the Buddha are far more than those of the listened.
7/ bk&m;pum; em=um;&jyD; aqmifxm;olxuf raqmifxm;olu rsm;jym;a=umif;
7: Those who do not learn by heart Buddha’s teachings are far more than those
of the learnt.
8/ bk&m;pum; aqmifxm;jyD;aomfvnf; pDppfem;vnfolxuf em;rvnfolu rsm;jym;a=umif;
8: Those who learn by heart but not understand are far more than those of the
understood.
9/ bk&m;pum; pDppfem;vnfaomfvnf; vufawG@usifholxuf rusifholu rsm;jym;a=umif;
9: Those who understand but not practice are far more than those of the practiced.
10/ r&%ponfukd ta=umif;jyKI oHa0*&olxuf r&olu rsm;jym;a=umif;
10: Those who do not stir/rouse by stirring objects such as death are far more than
those of the stirred.
11/ oHa0*&jyD; usifholxuf rusifholu rsm;jym;a=umif;
11: Those who do not practice the dhamma by stirring are far more than those of
the practiced.
12/ usifholrsm;wGif r*fzkdvf&olxuf r&olu rsm;jym;a=umif; - wk@d ukd a[mawmfrlonf /
12: Among practioners, who do not see the path and fruit (magga and phala) are
far more than those of the seen.
ukrm& yOSm – ck'NuygX usrf;Y omra%i,f (ukrm&) rsm; twGu&f nfn$ef;aom okwWeftwkjd zpfonf /
om;awmf&m[kvm tm; jrwfpGmbk&m; a[mawmfrlaom vk&d if;wkd&Sif; okwWefjzpfonf / ‘uav;
oli,f. tar;tajz’ [k t"dy`g,f&oSd nf / ,if; tar;ESifhtajzwkd@rSm atmufygtwkid f; jzpfonf /
(jy\em taxGaxG tajztrsKd;rsKd;vnf; )
Sāmaṇera Pañhā: This short discourse of ‘Minor Reading – Khuddaka Pāṭha’
is for young novices (Sāmaṇera). Lord Buddha gave this discourse to His son,
Rāhulā. It means ‘Questions to be Answered by a Novice’. They are as follows:
1/ w&m;wpfyg;[lonf tb,fenf; - owW0grSefor# tpmtm[m& ukd rSDwnfae&. /
1: One is what? All beings depend on food.
2/ w&m;ESpfyg;[lonf tb,fenf; - emrf ESifh &kyfwnf; /
2: Two is what? Name and form (mind and matter).
3/ w&m;okH;yg;[lonf tb,fenf; - a0'em ok;H yg;wnf; /
3: Three is what? Three kinds of feeling.
4/ w&m;av;yg;[lonf tb,fenf; - t&d,opPm av;yg;wnf; /
4: Four is what? Four Noble Truths.
5/ w&m;ig;yg;[lonf tb,fenf; - pGJvrf;p&m cE<mig;yg;wnf; /
5: Five is what? Five aggregates subject to grasping.
6/ w&m;ajcmufyg;[lonf tb,fenf; - twGif; tm,mwe ajcmufyg;wnf; /
6: Six is what? Internal six-fold base.
7/ w&m;ckepfyg;[lonf tb,fenf; - aAmZPsif ckepfyg;wnf; /
7: Seven is what? Seven Factors of Enlightenment.
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8/ w&m;&Spfyg;[lonf tb,fenf; - t&d, r*~if&Spfyg;wnf; /
8: Eight is what? The Noble Eightfold Path.
9/ w&m;uk;d yg;[lonf tb,fenf; - owW0gw@kd . wnf&m ukd;Xmewnf; /
9: Nine is what? Nine abodes of beings.
10/ w&m;q,fyg;[lonf tb,fenf; - &[EWm. t*Fg q,fyg;wnf; /
10: Ten is what? He that is endowed with ten attributes is called an arahant.
ukrkj'm White water-lily which booms in moonlight.
ukv'lou ('g,um / 'g,dumr wk@d . jzLpif&kd;om;aom o'<gw&m;ukd zsufqD;jcif;) 8 yg;
Eight ways (made by monks) that weaken laypersons’ naive faith:
1/ opfoD; ay;jcif; 1: Giving fruit,
2/ uo,frSKef@ (qyfjymrSKef@) 2: giving ditergent powder,
3/ 'efyl ay;jcif; 3: giving tooth-brush,
4/ 0g; ay;jcif; 4: giving bamboo,
5/ aq;uko ay;jcif; 5: caring the sick,
6/ 'g,umwkd@. taptyg;jyKay;jcif; 6: service to the lay-persons,
7/ opf ay;jcif; 7: giving timber,
8/ ajrjzL ay;jcif; / 8: giving lime-powder.
ukv ykwW Gentleman, good person, son of a good family.
ukv or*~ The United Nations Organization.
ukov urRyx Wholesome cause of action.
ukov urRyx w&m; 10 yg; Tenfold wholesome causes of action:
(okp&kduf w&m; 10 yg;[kvnf; ac:onf) (Also called ten right actions)
1/ yg%mwdygwm a0&r%d ] owfjzwfrSKrS a&Smif=uOfjcif; 1: Avoidance of killing,
2/ t'dEMm'gem a0&r%d ] ckd;,lrSKrS a&Smif=uOfjcif; 2: of stealing,
3/ umarok rdp>mpm&m a0&r%d ] olwyg;wkd@. om;r,m;ukd jypfrSm;rSKrS a&Smif=uOfjcif;
3: of sexual misconduct,
4/ rkom0g'g a0&r%d ] rrSefpum;ajym=um;rSKrS a&Smif=uOfjcif; 4: of lying,
5/ ydok% 0gpm a0&r%d ] tcspfysufpum; ajym=um;rSKrS a&Smif=uOfjcif; 5: of slandering,
6/ z&ko 0gpm a0&r%d ] &kdif;jypum; ajym=um;rSKrS a&Smif=uOfjcif; 6: of rude/harsh speech,
7/ or‰y`vmy 0gpm a0&r%d ] tusKd;rJhpum; ajym=um;rSKrS a&Smif=uOfjcif;
7: of foolish babble,
8/ tebdZPsm ] remvkpd dwf r&Sdjcif; 8: unselfishness,
9/ tAsmyg' ] a'go &efjiKd;pdwf r&Sdjcif; 9: good-will,
10/ orRm'dÏd ] tjrifrSef&Sdjcif; / 10: right view.
(tukov urRyx w&m; 10 yg; - 'kp&kduf w&m; 10 yg; - w&m;rsm;rSm txufygw@kd rS
qef@usifbufjzpfonf)
(Tenfold unwholesome causes of action, also called ten wrong actions,
are opposite of the above.)
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ukov rlv (ukokdvf[dwf) Root of wholesome action.
ukov rlv 3 yg; Three roots of wholesome action:
1/ tavmb ] avmbuif;jcif; 1: Generosity,
2/ ta'go ] a'goenf;yg; arwWmxm;jcif; 2: loving-kindness,
3/ tarm[ ] todynm&Sdjcif; 3: wisdom.
ukov 0dyguf Result of wholesome kamma.
ukokdvf Good deed, merit, meritorious deed, wholesome deed,
virtuous action.
ukokdvfpdwf 3 rsKd; Three kinds of wholesome consciousness:
1/ umrm0p& ukokdvfpdwf 1: Wholesome consciousness of sensual realm,
2/ r[*~Kwf psmef ukokdvfpdwf 2: of jānic/brahmā realm,
(u) &ly ukokdvf (a) fine-material,
(c) t&ly ukokdvf (b) immaterial.
3/ avmukw&W m ukokdvfpdwf 3: of supra-mundane.
ukokdvfpdwf (umrm0p&) ESifhtwl jzpfay:vmEkdifaomw&m; 56 yg; ("rRo*F%DygVd)
Fifty-six dhammas that follow or accompany by sensual wholesome consciourness:
1/ z\ 1: Contact,
2/ a0'em 2: feeling/sensation,
3/ onm 3: perception,
4/ apwem 4: intention,
5/ pdwf 5: consciousness,
6/ 0dwuf 6: initial thought,
7/ 0dpm& 7: sustained thought,
8/ yDwd 8: joy/rapture,
9/ okc 9: satisfaction,
10/ pdwWa\u*~wm 10: one-pointed awareness,
11/ o'<dajEN 11: the faculty of faith,
12/ 0D&d,dajEN 12: the faculty of energy,
13/ owdajEN 13: the faculty of mindfulness,
14/ orm"dajEN 14: the faculty of concentration,
15/ yndajEN 15: the faculty of wisdom,
16/ redajEN 16: the faculty of mind,
17/ aomreodajEN 17: the faculty of contentedness,
18/ ZD0dwad jEN 18: the faculty of life,
19/ orRm'dÏd 19: right view,
20/ orRmouFy` 20: right thought,
21/ orRm0g,mr 21: right effort,
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22/ orRmowd 22: right mindfulness,
23/ orRmorm"d 23: right concentration,
24/ o'<gAkdvf 24: the power of faith,
25/ 0D&d,Akdvf 25: the power of energy,
26/ owdAkdvf 26: the power of mindfulness,
27/ orm"dAkdvf 27: the power of concentration,
28/ ynmAkdvf 28: the power of wisdom,
29/ [d&dAkdvf 29: the power of moral shame,
30/ =owyÀkdvf 30: the power of moral dread,
31/ tavmb 31: absence of greed,
32/ ta'go 32: absence of hatred,
33/ tarm[ 33: absence of delusion,
34/ tebdZPsm 34: noncovetousness,
35/ tAsmyg' 35: absence of malice,
36/ orRm'dÏd 36: right view,
37/ [d&D 37: moral shame,
38/ =owy` 38: moral dread,
39/ um,y\'<d 39: serenity of body,
40/ pdwWy\'<d 40: serenity of mind,
41/ um,v[kwm 41: lightness of body,
42/ pdwWv[kwm 42: lightness of mind,
43/ um,rk'kwm 43: pliancy of body,
44/ pdwrW k'kwm 44: pliancy of mind,
45/ um,urRnwm 45: adaptability of body,
46/ pdwWurRnwm 46: adaptability of mind,
47/ um,yg*knwm 47: proficiency of body,
48/ pdwWyg*knwm 48: proficiency of mind,
49/ um,kZkuwm 49: fitness of body,
50/ pdwWKZkuwm 50: fitness of mind,
51/ owd 51: memory/awareness,
52/ or`Zn 52: comprehension,
53/ orx 53: calming,
54/ 0dy`\em 54: insight,
55/ y*~[ 55: determination,
56/ t0dauQy 56: undistractedness.
ukokdvfpD;a=umif; (yknmbdoEN / ukovmbdoEN) w&m; 4 yg; Four streams of merit:
1/ bk&m;&Siftay:Y rwk@H rvSKyf =unfnKdjcif; 1: Firm confidence in the Buddha,
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2/ w&m;awmftay:Y rwk@H rvSKyf =unfnKdjcif; 2: in the Dhamma,
3/ oHCmawmftay:Y rwkH@rvSKyf =unfnKdjcif; 3: in the Saṃgha,
4/ ukd,fusifhoDv&Sdjcif; (0g) 0efwdak p;eJrSKuif;jcif; (0g) ynm^m%f&Sdjcif;;
4: endowed with moral virtue or no stinginess/selfishness or wisdom.
ukokdvfpD;a=umif; (yknmbdoEN / ukovmbdoEN) w&m; 8 yg; Eight streams of merit:
1/ 2/ 3/ wk@d rSm txufygESifh twlwjl zpf. / Nos. 1, 2 and 3 are the same as above.
4/ rS 8/ wkd@rSm ig;yg;oDv  ESifh jynfhpkHjcif;jzpfonf /
Nos. from 4 to 8 are ‘undertaking the five precepts’.
ukokdvf qkwf,kwfa=umif;w&m; 10 yg; (eVuygeokwf yxr ESifh 'kwd, / t*Fkw&W ygVd)
Ten dhammas that make good-deeds decreased:
1/ o'<g ewˆd ] ,k=H unfrSK r&Sd 1: Faithlessness,
2/ [d&D ewˆd ] t&Suf r&Sd 2: no moral shame,
3/ =owy`H ewˆd ] ta=umuf r&Sd 3: no moral dread,
4/ ynm ewˆd ] ynm^m%f r&Sd 4: no insight/wisdom,
5/ 0D&d,H ewˆd ] usKd;pm;rSK r&Sd 5: no effort (laziness),
6/ aomwm0"meH ewˆd ] w&m;emrSK r&Sd (0g) aum" ] trsuf=uD;jcif;
6: no attention to what is heard or hatred,
7/ "rR"m&%m ewˆd ] w&m;ukd aqmifrSK r&Sd (0g) Oyem[D ] &efjiKd;zGJ@jcif;
7: not bearing dhamma in mind or grudge,
8/ twˆLyy&duQm ewˆd ] teuft"dy`g,fukd pl;prf;rSK r&Sd (0g) ygydp> ] tvkq
d kd;&Sdjcif;
8: no examination of the meaning of the dhamma or evil desires,
9/ "rRmEk"rRm yÉdywWd ewˆd ] w&m;ESifhav#mfnDpGm usifhrSK r&Sd (0g) ygyrdwW ] rdwfaqGqkd;&Sdjcif;
9: no practice in accordance with the dhamma or having evil friends,
10/ ty`rma'g ewˆd ] qifjcifowd r&Sd (0g) rdp>m'dÏd ] t,lrSm;jcif; /
10: heedlessness or wrong view.
(ukokdvf wkd;yGg;a=umif;w&m; 10 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Ten dhammas that make good-deeds increased are opposite of the above.)
ukokdvfw&m;wkd@. pka0;aygif;qkH&m wpfckwnf;aomw&m; The chief of all good dhammas:
ty`rm' ] rarhravsmh rayghrqaom owdw&m; / Mindfullness/awareness/vigilance.
ty`rm'w&m;ESifh ywfoufI Oyrm 8 rsKd; Eight similes regarding this dhamma:
1/ ukef;owW0grSefor# ajc&monf qifajc&mY aygif;qkH (tm;vk;H aomajc&mrsm; qifajc&mtwGif;om
jzpf) ouJhokd@ ukov
kd fw&m;rSefor#onf ty`rm' rSm aygif;qk=H uukef. /
1: As all creature-footfrints join together in the elephant’s, so do all good
dhammas in the mindfulness;
2/ tdrftrkd;. 'kdif;rSefor#onf acgifavsmufwef;Y aygif;qkHouJho@kd - - -
2: as all rafters of a house go together to the roof-peak, so . . .
3/ tESpf&eH@ rSefor#wGif pENu;l eDeH@onf tar$;qkH; jzpfouJho@kd - - -
3: as scent of black gum is superb all other heartwood scents, so . . .
4/ yef;&eH@ rSefor#wGif jrwfav;yef;&eH@onf tomqkH; jzpfouJhokd@ - - -
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4: as scent of jasmine flower, all other flower scents, so . . .
5/ rif;taygif;wGif p=um0aw;rif;onf bkef;t=uD;qkH;jzpfouJho@kd - - -
5: as the universal king is the chief of all other kings, so . . .
6/ =u,fwm&ma&mif[lor#wGif va&mifonf ntcg tvif;qkH;jzpfouJho@kd - - -
6: as moon-light is the brightest of all stars at night, so . . .
7/ tvif;[lor#wGif aetvif;a&mifonf tomqkH; jzpfouJo
h kd@ - - -
7: as the sun is brightest in the sky, . . .
8/ jrpf[lor#onf aemufqkH;Y ork'N&mtwGif; pD;0ifouJho@kd - - - /
8: as all rivers flow into the ocean at last, so do all good dhammas
in the mindfulness.
ukokdvfw&m;wkd@. tp Starting points of wholesome state:
1/ pif=u,faom ukd,fusifhoDv 1: Purified virtue,
2/ ajzmifhrwfaom t,l / 2: straight view.
ukokdvf wkd;a=umif; pD;qif;a=umif; w&m; 4 yg; Four floods of merit:
1/ bk&m;*k%fukd tm&kHjyKaejcif; 1: Contemplation on the qualities of Buddha,
2/ w&m;*k%fukd tm&kHjyKaejcif; 2: of Dhamma,
3/ oHCm*k%fudk tm&kHjyKaejcif; 3: of Saṃgha,
4/ ukd,fusifhoDv&Sdjcif; / 4: possessing moral conduct.
ukokdvf wkd;a=umif; w&m; 3 yg; Three qualities to increase wholesome activities:
1/ puQKrm – ynmrsufpd&Sdjcif; 1: Having keen eyes,
2/ 0d"k& - &J&ifhjcif; / wm0ef,ljcif; 2: being brave/responsible,
3/ ed\,orÈM – trSDaumif;ESifh jynfhpkHjcif; / 3: having benefactors.
ukokdvf wkd;a=umif; ta=umif; 3 yg; Three causes to increase wholesome activities:
1/ o'<gw&m;&Sdjcif; 1: Faith is present;
2/ vSLbG,fypPnf;&Sdjcif; 2: objects to be given are present;
3/ tvSLcHyk*~Kdvf&jSd cif; / 3: persons worthy of offering are present.
ukokdvfwkd;yGg;a=umif; w&m; 6 yg; Six means to gain/increase merit:
1/ tm,ukov ] ukokdvfjzpfa=umif;Y vdrRmjcif; 1: Skill in entering (to do merit),
2/ tyg,ukov ] ukokdvfuif;a=umif;Y vdrRmjcif; 2: in leaving,
3/ Oyg,ukov ] enf;Oyg,fY vdrRmjcif; 3: in approaching,
4/ qEN ] ukodkvf jyK&ef qEN&Sdjcif; 4: wish to do merit,
5/ tm&uQ ] apmifha&Smufjcif; 5: in preserving,
6/ omwpP ud&d, ] tjrJjyKjcif; / 6: in stiring to preserve.
(ukokdvfrwkd;yGg;a=umif; w&m; 6 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Six means not to gain/increase merit are opposite of the above.)
ukokdvfwkd;yGg;a=umif; w&m; 6 yg; (wenf;) More six means to gain/increase merit:
1/ ^m%ftvif; rsm;jcif; 1: Clear sight in much (to do merit),
2/ tm;xkwfrSK rsm;jcif; 2: application in much,
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3/ ESpfoufauseyfrSK rsm;jcif; 3: zest in much,
4/ ukodkvfjyK&ef ra&mifh&Jjcif; 4: dissatisfaction in much,
5/ ukodkvfjyKrSKukwd m0efw&yftaejzifhxm;jcif; 5: doing merit as a duty,
6/ pGrf;tm;xufyif ykdrkdtm;xkwfjcif; / 6: doing more than enough.
ukokdvfxkyf jrSKyf&rnf a&$tkd; =uD; 7 vk;H (ed"du¾ okwfvm a&$tkd; - &wemb%fwkduf - =uD; 7 vk;H /
ukokdvfxkyf jrSKyf&rnf )
ukokdvfjyK Merit-making, merit-accumulation.
ukokdvfjyKjzpfjcif;. ta=umif;w&m; 5 yg; Five causes of merit-making:
1/ tavmb ] vkjd cifwyfrufrSK r&Sdjcif; 1: No-greed,
2/ ta'go ] a'gor&Sd arwWmjynfhjcif; 2: no-anger/hatred,
3/ tarm[ ] arm[r&Sd tod^m%fjynfhjcif; 3: no-delusion/ignorance,
4/ a,medaom reodum& ] ESvH;k oGif; rSefuefjcif; 4: right attitude toward everything,
5/ orRmy%d[dw pdwW ] pdwfaumif;xm;jcif; / 5: rightly directed mind.
(tukokdvjf yKjzpfjcif;. ta=umif;w&m; 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Five causes of demerit-making are opposite of the above.)
ukokdvf jynfpkH jrifhjrwfjcif; ta=umif;w&m; 4 yg; - O*~g[rme y&AkdZf. t,ltq (bk&m;vufxufawmf)
(or%rk¾duokwf / rZPsdryÀmoygVd)
Four qualities of a perfect virtuous man in accordance with Uggahamāna,
a wandering ascetic (Samaṇamuṇḍika Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ um,uH raumif;rSK rjyKjcif; 1: No evil bodily action,
2/ 0pDDuH raumif;rSK rajymjcif; 2: no evil verbal action,
3/ ,kwfnaHh omt=uHtpnf r&Sdjcif; 3: no evil intention/thought,
4/ ,kwfnaHh om toufarG;0rf;a=umif;rSKukd rjyKjcif; / 4: no evil livelihood.
ukokdvf&a=umif; / wkd;ygG;a=umif; w&m; 3 yg; Three factors to get/increase good-deeds:
1/ nOfhOD;,H Y orm"d&a=umif;tvkyf tm;xkwfjcif;
1: Effort to get concentrated in the first watch of the night,
2/ oef;acgif,H Y orm"d&a=umif;tvkyf tm;xkwfjcif;
2: effort to get concentrated in the middle watch of the night,
3/ rkd;aomuf,H Y orm"d&a=umif;tvkyf tm;xkwfjcif; /
3: effort to get concentrated in the last watch of the night.
uk,
d fhukdukd uJ&h Jh&ef ta=umif; 2 rsKd; (rdrdud,
k u
f kd uJh&Jh&ef ta=umif; 2 rsKd; )
uk,
d fhukdu"kd m;xk;d owfaoaom t&SifqENax&f – a&m*ga0'em '%fukd rcHEkdifaoma=umifhjzpfonf /
&[EœmjzpfjyD; aoma=umifh bk&m;&Sif csD;rGrf;awmfrlonf (qaENm0g'okwf – Oy&dyÀmoygVd)
Chanda, an arahant, killed himself with knife because of severe sickness; this act
was praised by the Lord Buddha (Chandovāda Sutta, Upari-paṇṇāsa)
uk,
d fhta=umif;a=umifh ukd,fao Self-killed causes:
1/ iSufaysmoD;u iSufaysmyifudk owfonf /
1: Its own fruit brings destruction the banana-plant.
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2/ 0goD;u 0g;yifukd owfonf /
2: Its own fruit brings destruction the bamboo-plant.
3/ usLoD;u usLyifukd owfonf /
3: Its own fruit brings destruction the reed-plant.
4/ jrif;tmZmenfu rdcifjrif;rudk owfonf (tmZmenfjrif;ukd arG;jyD; jrifrao&onf)/
4: Its embryo (thorough-bred-horse) destroys its mother (mule).
5/ ausmfaZmrSK vmbfvmbypPnf;0wˆKu vl,kwfrmukd owfonf /
5: His own gains and honors destroy the evil.
uk,
d f (um,) Body, group, heap.
uk,
d fusifh ESKwfusifh pdwfusifh tjypfwifxdkufaom w&m;rsm; (Am[dwduokwf / rZPsdryÀmoygVd)
Bodily, verbal and mental behaviours censured by the wise
(Bāhitiya Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ tjypfwifxkdufaom ukd,f ESKwf pdwf tusifh[lonf raumif;aom – tukov – tusifhwnf;
1: Behaviors censured by the wise are unwholesome.
2/ raumif;aom – tukov – [lonf tjypf&Sdaom – om0Z… - tusifhwnf; /
2: Unwholesome behaviours are blameworthy.
3/ tjypf&Sdaom – om0Z… - [lonf qif;&Jjcif;ESifhwuGjzpfaom – oAsmAZPs - tusifhwnf; /
3: Blameworthy behaviours are those that bring affliction.
4/ qif;&Jjcif;ESifhwuGjzpfaom – oAsmAZPs – [lonf qif;&JusKd;&Sdaom - 'kuQ0dygu – tusifhwnf; /
4: Behaviours that bring affliction have painful results.
5/ qif;&JusKd;&Sdaom - 'kuQ0dygu – [lonf rdrdolwyg; ESpfOD;om;qif;&Jyifyef;aom –
Ob,AsmAm" - tusifhwnf; /
5: Those behaviours that have painful results lead to affliction for both oneself
and others.
(ukd,fusifh ESKwfusifh pdwfusifh tjypfrwifxdkufaom w&m;rsm;rSm txufygw@kd rS
qef@usifbufjzpfonf/)
uk&d if (&Sifomra%) Novice, novice-monk, not fully-ordained monk.
uk&d if0wf Noviciation ceremony, initiation ceremony.
uk,d fusifhw&m; / oDvjynfph kHjcif;. tusKd;quf 10 yg; (oDvukokdvf. tusKd;quf 10 yg; )
uk,d fcE<monf taygufukd;ayguf&Sdaom tkdif;trm=uD;ESifhwl. / xkt d ayguf 9 ckrS teH@qkd;ESifh pufqkwf
&GH&SmbG,f&mrsm;om ,kdpD;I us. / (*¾okwf / e0uedygw / t*Fkw&W ygVd)
A boil with nine holes is a designation of the body which has nine natural
orifices. Flowing out from them is impure, foul-smelling and disgusting.
uk,
d fapmifhewf Body-guard deity, guardian deity, tutelage deity.
uk,
d fapmifhewf 11 yg; (bk&m;a[mr[kwf / rkHa&G;q&mawmf. orEœpuQK'DyeDusrf;rS)
Eleven categories of body-guard deity (From Samanta-cakkhu-dīpanī
by Mone-yway Sayadaw; This point is not in the Pāḷi Scripture.):
1/ owWbm* ] zl;pma&;ewf
1: Sattabhāga: the guardian-deity of love and marriage,
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2/ ol&\wD ] ynma&; ewf 2: Sūrassatī: of wisdom and education,
3/ ous ] pnf;pdrfOpPm ewf 3: Sakya: of wealth,
4/ r[d&mZ ] tdyfrufay; ewf 4: Mahirāja: of dream,
5/ 0grol& ] twdwfedrdwfjy ewf 5: Vāmasūra: of omen,
6/ Zeol& ] tvSLay; rSwfwrf;wif ewf 6: Janasūra: of recording good deeds,
7/ u&0g ] umrokcay; ewf 7: Karavā: of sensual pleasure,
8/ a,mwdu ] oGm;av&m vku d fygapmifha&Smufaom ewf 8: Yotika: of ever-guarding,
9/ uvsm%rdwW ] aumif;aompum;ukd rSwfwrf;wif ewf
9: Kalyāṇamitta: of recording pleasant words,
10/ pENma'0D ] r*Fvm usufoa&aqmif ewf 10: Candādevī: of glory,
11/ e&dENma'0D ] tdyfaepOf acgif;&if;rSm apmifhaom ewf /
11: Narindādevī: of guarding while sleeping.
uk,
d fykdifOpPm ukd,fyikd ftvkyf ynwfrSK – jA[R%wk@d .t,l ({okum&Dokwf / rZPsdryÀmoygVd)
Four types of wealth prescribed by Brahmins
(Esukārī Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ jA[R% - ykÀm;rsKd;wkd@. uk,
d fyikd ftvkyf/OpPmonf qGrf;cHpm;jcif;
1: The wealth of Brahmin is ‘wandering for alms’;
2/ cwWd, - rif;rsKd;wkd@. uk,
d fykdiftvkyf/OpPmonf av;jrSm; jrSm;usnfaxmuf
2: of the noble is ‘bow and quiver’;
3/ a0\ - ukefonfv,fvkyfrsKd;&kd;wk@d . ukd,fyikd ftvkyf/OpPmonf v,fxGefEGm;ausmif;jcif;
3: of the merchant is ‘farming and cattle-breeding’;
4/ ok'N - tapcH tvkyform;rsKd;wk@d . ukd,fyikd ftvkyfOpPmonf rsuf&dwfwpH Of xrf;ykd; /
4: of the worker is ‘sickle and carrying-pole’.
uk,
d ftrlt,m tjyKtrlESifh pyfv#if;jyD; &[ef;awmfrsm; rjyKrusifhoifhonfh -
um,du tempm& - rsm; (0dok'<dr8f)
Improper bodily conduct of a monk (The Path of Purification):
1/ oHCmhtv,fY ax&f=uD;0g=uD;wkd@ukd r&dkraojzifh xdyg;&yfwnfjcif;
1: Acting disrespectfully before the community of monks,
2/ xdyg; uyfxikd fjcif; 2: sitting jostling them,
3/ a&S@rS ydwf&yfjcif; 3: standing in front of them,
4/ a&S@rS ydwfxkdifjcif; 4: sitting in front of them,
5/ jrifhjrwfaomae&mY aejcif; 5: sitting on a high seat,
6/ OD;acgif;jcKHjyD; xkdifjcif; 6: sitting with his head covered,
7/ &yfjyD; pum;ajymjcif; 7: talking standing up,
8/ vufqef@um;jyD; pum;ajymjcif; 8: talking waving his arms,
9/ rax&frsm; bdeyfc|wfvrf;av#mufaomae&mY bdeyfpD;jyD; vrf;av#mufjcif;
9: walking with sandals while elder monks walk without sandals,
10/ rax&frsm; p=uF H tedrfhYvrf;av#mufaomf p=uF HtjrifhrSm vrf;av#mufjcif;
10: walking on the high walk while they walk on a low walk,
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11/ rax&frsm; &kd;&kd;ajrjyifYvrf;av#mufaomf p=uF Hvrf;ay:rSm vrf;av#mufjcif;
11: walking on a walk while they walk on the ground,
12/ rax&f=uD;rsm;ukd xdyg;&yfwnfjcif; 12: standing pushing the elder monks,
13/ rax&f=uD;rsm;ukd xdyg;xkdifjcif; 13: sitting pushing them,
14/ &[ef;i,frsm;ukd ae&mxkdifcGifhray;jcif;
14: preventing young monks from getting a seat,
15/ rD;zkdY (rD;vSK@H aepOf) rax&f=uD;wkd@ukd ryef=um;yJ xif;rsm; jypfxnfjh cif;
15: putting woods on the strove without asking elder monks,
16/ wHcg; ydwfxm;jcif; 16: bolting the door,
17/ a&csKd;qdyfY rax&f=uD;wk@d tm; xdyg; wGef;wku
d fjyD; oufqif;jcif;
17: entering the water jostling the elder monks at the bathing place,
18/ a&csKd;qdyfY rax&f=uD;wk@d tm; xdyg; wGef;wku
d fjyD; a&csKd;jcif;
18: entering it in front of them,
19/ a&csKd;qdyfY rax&f=uD;wk@d tm; a&S@rSydwfjyD; a&csKd;jcif;
19: bathing in front of them,
20/ xdyg; wGef;wkdufjyD; a&qdyfrS wufjcif;
20: coming out of it jostling them,
21/ a&qdyfrS tv#ifwufjcif; 21: coming out of it firstly,
22/ tdrf xJo@kd 0ifaomf rax&f=uD;wkd@ukd xdyg; wGef;wkdufjyD;0ifjcif;
22: entering inside a house by jostling the elder monks,
23/ rax&f=uD;xufa&S;OD;pGm0ifjcif; 23: entering inside a house ahead of elder monks,
24/ rax&f=uD;a&S@rS ydwfxkdifxm;jcif; 24: sitting in front of them,
25/ trsKd;orD;rsm;. uk,
d fyikd ftcef;xJokd@ 0ifjcif;/xkdifjcif;
25: entering and sitting in family’s private rooms,
26/ uav;oli,frsm;. OD;acgif;ukd yGwo
f yfjcif; /
26: stroking a child’s head.
uk,
d f0efwnfjcif; ta=umif;w&m; 8 yg; Eight causes of pregnancy:
1/ arxkefrSD0Jjcif; 1: By sexual intercourse (copulating),
2/ ukd,fvufESD;aESmjcif; 2: by coming into physical contact,
3/ a,mufsm;. atmufcHt0wfukd rdef;rt*FgxJo@kd xnfhjcif;
3: by inserting man’s loin cloty into the vagina,
4/ a,mufsm;. okufaoG;ukd jrKdjcif; 4: by swallowing the semen,
5/ rdef;r.csufukd a,mufsm;u vufjzifh okH;oyfjcif; 5: by stroking woman’s navel,
6/ a,mufsm; . t*Fg=uD;i,fukd =unfjh cif; 6: by seeing the male’s appearance,
7/ a,mufsm; . toHukd =um;jcif; 7: by hearing the male’s sound,
8/ a,mufsm;. teH@ukd &SL&SdKufjcif; / 8: by getting the male’s odour.
uk,d f0efwnf&ef ta=umif; 3 wef (yÉdoaE< ae&ef ta=umif; 3 wef )
uk;d uG,f Refuge, take refuge.
bk&m;ukd;uG,f I take refuge in the Buddha or
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I go to the Buddha for refuge.
w&m;ukd;uG,f I take refuge in the Dhamma or
I go to the Dhamma for refuge.
oHCmuk;d uG,f I take refuge in the Saṃgha or
I go to the Saṃgha for refuge.
uk;d uG,f cHxkdufol. t*Fg 7 yg; Seven qualities of respectful persons:
1/ oDv ] uk, d fusifhw&m;&Sdjcif; 1: Virtue, morality,
2/ orm"d ] wnf=unfjidrfoufjcif; 2: concentration, gentleness,
3/ yn0g ] ynm=uD;rm;jcif; 3: wisdom,
4/ 'ge ] ay;urf;pGef@=uJjcif; 4: generosity,
5/ ay,sm0pP ] cspfESpfoufzG,fpum; ajymqkdwwfjcif; 5: pleasant/sweet words,
6/ twˆp&d, ] olwyg;tusKd;ukd jyKusifhjcif; 6: doing others’ well-being,
7/ ormewˆ ] rdrdESifhtwl wef;wlxm;jcif; / 7: state of equality.
uk;d uG,f tm;xm;&m tppf w&m; 10 yg; Ten real refuges for a person:
1/ oDv ] uk, d fusifhw&m;&Sdjcif; 1: Virtue, morality,
2/ A[k\kw ] t=um;tjrifA[kokwrsm;jcif; 2: vast learning,
3/ uvsm%rdwW ] rdwfaqGaumif;&Sjd cif; 3: having good friends,
4/ aom0p\wm ] qkdqkH;rvG,fjcif; 4: docile, easy to instruct,
5/ temv, ] pGJvrf;rSKuif;jcif; 5: no attachment,
6/ yd, ork'g[m& ] cspfESpfoufzG,fpum; ajymqkdwwfjcif; 6: pleasant/sweet words,
7/ tm&'<0D&d, ] usKd;pm;jcif; 7: effort,
8/ oEœKÏD ] a&mifh&JvG,fjcif; 8: contentment,
9/ owdrm ] qifjcif owd&jSd cif; 9: awareness/mindfulness,
10/ yn0g ] ynm=uD;rm;jcif; / 10: wisdom.
uk;d wkid f; ukd;Xme (taomurif;=uD; omoemjyKapv$wfaom wkid f;rsm;) / omoemjyKtzGJ@ acgif;aqmif
q&mawmfrsm;ESifh olw@kd pwifa[m=um;aom okwWefw&m;awmfrsm;
Nine regions to which King Asoka sent Buddhist missions, the head-monk of each
mission and the first sermon each monk gave to their respective region:
1/ uoRd, *E<&wkid f; t&SifrZPsEdœu tmoD0daomor okweW f
1: Kasmiya Majjhantika Āsīvisopama Sutta,
2/ r[d Houwkdif; t&Sifr[ma'0 a'0'lw okwWef
2: Mahiṃsaka Mahādeva Devadūta Sutta,
3/ 0e0goDwkdif; t&Sif&uQdw terw*~ okwWef
3: Vanavāsī Rakkhita Anamatagga Sutta,
4/ r[m&Ïwkdif; t&Sifr[m"rR&uQdw r[mem&' y\y Zmwfawmf
4: Mahāraṭṭha Mahā Dhamma Rakkhita, Mahā Nārada Kassapa Jātaka,
5/ ty&Eœwikd f; t&Sif"rR&uQw
d t*~dcaE<myr okwWef
5: Aparanta Dhamma Rakkhita Aggikhandopama Sutta,
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6/ a,meuwkdif; t&Sifr[m&uQdw umVum&mr okwWef
6: Yonaka Mahā Rakkhita Kāḷakārāma Sutta,
7/ pde&Ï ac: pdef@wkdif; t&SifrZPsdr "rRpuUy0wWe okwWef
7: Cinaraṭṭha Majjhima Dhammacakka Pavattana Sutta,
8/ ok0Àblrdwikd f; t&Sifaom% ESifh
t&SifOwW& jA[RZmv okweW f
8: Suvaṇṇabhūmi Soṇa and Uttara Brahmajāla Sutta,
9/ wrŠ'Dy oD[kdVfu|ef; t&Sifr[mr[dEN plV[wˆdya'gyr okwWef /
9: Tambadīpa Mahā Mahinda Cūḷahatthipadopama Sutta.
uk;d ayguf'Gg& trm0 ('Gg& 9 ayguf )
uk;d yg;aom OykofoDv (arwWmtxGwfwyfaom 8 yg;oDv) (e0*Fkaygoxokwf / e0uedygw / t*Fkw&W ygVd)
Nine precepts (eight precepts loving-kindness as their peak):
1/ yg%mwdygwm a0&r%d ] toufowfrSK rS a&Smif=uOfjcif; 1: Avoidance of killing,
2/ t'dEMm'gem a0&r%d ] ckd;,lrSK rS a&Smif=uOfjcif; 2: of stealing,
3/ tjA[Rp&d,m a0&r%d ] arxkefrSK jyKjcif; rS a&Smif=uOfjcif; 3: of sexual acts,
4/ rkom0g'g a0&r%d ] vddrfnmajymrSK rS a&Smif=uOfjcif; 4: of lying,
5/ ok&mar&,rZ…y`rm'Ïmem a0&r%d ] t&ufaopm rl,pfaq;0g; okH;aqmifjcif;rS a&Smif=uOfjcif;
5: of using alcoholic drinks and drugs,
6/ 0dumvabmZem a0&r%d ] ae@vGJ npm pm;aomufjcif;rS a&Smif=uOfjcif;
6: of eating at wrong time (after mid-day to the next morning dawn),
7/ epP *Dw 0g'dw 0dolu '\e rmvm*E< 0davye "m&% r¾e 0dbloeÏmem a0&r%d ]
ujcif; oDqkdjcif; wD;rSKwfjcif; =unfh&SKem;axmifjcif; yef;yefjcif; eH@omvdrf;jcif;/aqmifjcif; rdrd
uk,
d fukd rvSvSatmif jyKjyifjcif;wkd@rS a&Smif=uOfjcif;
7: of dancing, singing, watching/listening the shows, beautifying with flower,
perfumes, make-up etc.
8/ OpPmo,e r[mo,em a0&r%d ] jrifhjrwfaomae&mwkd@ukd ok;H aqmifjcif;rS a&Smif=uOfjcif;
8: of using luxurious seat and bed,
9/ arwWmo[*awe apwom oAŠyg%blawok z&dwmG 0d[m&meH orm"d,mrd ] arwWmESifh
,SOfaom pdwjf zifh owW0gw@kd tay: ysH@ESH@apI aexkdifjcif; /
9: dwelling with the meditative mind of loving-kindness towards all beings.
aupd 0g' ] ynm&Siftenf;pk. t,ltq Alien concept, the view of minor scholars.
auo rkwWd okwf (umvmr - auo rkwWd - okwfvm pDppfa0bef&ef 10 csuf )
auo &mZm – jcaoFhrif; Lion-king.
auom ] qHyif Hair.
aumufuspfrSK 3 rsKd; (0uF 3 rsKd; )
aumufOD; tvSL 9 rsKd; (t&Sifaum¾n 0wˆK)
Nine foremost donations of the grains (rice) in accordance with the ‘Story of
Koṇḍañña’:
1/ aumufom;OD; tvSL 1: Tender grain donation,
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2/ rkH@qef;OD; tvSL 2: partial ripen grain donation,
3/ aumufrSJ@ tvSL 3: ripen grain donation,
4/ aumuf&dwf tvSL 4: reaped grain donation,
5/ aumufvKS dif;pnf; tvSL 5: making bundle/packing donation,
6/ aumufyOkH D; tvSL 6: pile-up grain bundle donation,
7/ aumufpyg;e,fOD; tvSL 7: threshed grain donation,
8/ aumufpyg;ykHOD; tvSL 8: winnowed grain donation,
9/ aumufpyg; usD;xJoGif;OD; tvSL / 9: stored-up grain donation.
aumif;rSKpD;a=umif; w&m; 4 yg; (ukodv
k pf D;a=umif; )
aumÏmo ] tpktykH Body-parts.
aumÏmo 32 yg; (okH;qJh ESpf aumÏmo )
aumÏmo urRÏmef; pD;jzef;&mY qifjcifodjrif&ef 7 yg;
Sevenfold skill in learning regarding meditation on body-parts:
1/ aumÏmo 32 rsKd;wkd@ukd ESKwfjzifh &Gwq
f kdjcif; 1: Verbal recitation (of 32 body-parts),
2/ pdwfjzifh &Gwfqkdjcif; 2: mental recitation,
3/ tqif;tm;jzifh rSwfom;jcif; 3: color,
4/ o¾meftm;jzifh rSwfom;jcif; 4: shape,
5/ txufatmuf t&yftm;jzifh rSwfom;jcif; 5: direction,
6/ ae&mtm;jzifh rSwfom;jcif; 6: location,
7/ tykdif;tjcm;tm;jzifh rSwfom;jcif; / 7: delimitation.
aum" (trsufxGuf rauseyfrSK &efjidK;) ESifh ywfoufjyD; yk*~dKvf 3 rsdK;
Three kinds of persons regarding hatred:
1/ ygom% avclyr yk*~dKvf ] ausmufxufa&;xm;aom pmuJhod@k trsuf&efnSKd; razsmufEkdifol
1: A person bears hatred as inscribed letter on a stone (not erasable);
2/ yx0D avclyr yk*~dKvf ] ajrY a&;xm;aom pmuJho@kd trsuf&efnKS d; azsmufEkdifol
2: as written letter on the ground,
3/ O'u avclyr yk*~dKvf ] a&Y a&;aom pmuJho@kd trsuf&efnKS d; r&Sd rjzpfol /
3: as written letter on the water-surface.
aum". qkd;usKd; 7 rsKd; (trsufa'go. qkd;usKd; 7 rsKd; )
aumrm& jA[R p&d, oDv – tdrfaxmifrusao;aom vli,frsm; apmifhxdrf;oifhaom oDv /
5 yg;oDv Y umarok rdp>mpm&m a0&r%d tpm; tjA[Rp&d,m a0&r%d ajymif;vJI
oDv,l aqmufwnfjcif; jzpfonf /
The precepts observed by unmarried youths: They should observe the precept
‘no-sex whatsoever’ instead of number 3, ‘lawful sex’, in the five precepts.
aumvm[v Rumor, verbal prediction.
aumvm[v 5 yg; Five verbal predictions, proclaims:
1/ uy` aumvm[v ] urBmrysufrSD ESpfwpfodef;tvkd ‘urBmysufawmhrnf’ [k ewfrsm;u
owday; a=uG;a=umf=ujcif; /
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1: One hundred thousand years before the event, deities (devas) cry loud and
proclaim, “This world will dissolve.”
2/ puU0wWd aumvm[v ] p=um0aw;rif; ray:rSD ESpfwpf&mtvkd ‘p=um0aw;rif; vmawmhrnf’
[k ewfrsm;u a=uG;a=umf=ujcif;
2: One hundred years before the event, deities (devas) cry loud and proclaim,
“A universal king will emerge.”
3/ Ak'< aumvm[v ] ESpfaygif; wpfaxmif=uKdwifI ‘bk&m;yGifhawmhrnf’ [k jA[Rmrsm;u
owday; a=uG;a=umf=ujcif;
3: A thousand years before the event, higher deities (brahmas) cry loud and
proclaim, “Buddha will come in this world.”
4/ r*Fv aumvm[v ] r*Fvmw&m; ra[mrSD wpfq,fEh SpfeSpf =uKdwifI vlewfrsm;
r*Fvmw&m; ta=umif; aqG;aEG; jiif;ckH ajym=um;=ujcif;
4: Twelve years before Buddha taught the Blessing Discourse (Maṅgalā), human
and deities argued and discussed about the blessings.
5/ armae,s aumvm[v ] ckESpfESpf =uKdwifI armae,stusifh usifhaom&[ef;awmf ay:rnf
[k a=uG;a=umf=ujcif; / (armae,s – bk&m;wpfqlvufxuf wpfyg;omusifhEkdifaomtusifh)
5: Seven years before the event, human predicted that there is a monk who will ask
Buddha for moneyya dhamma (a kind of austere practice).
aumo - wpfrkdifcef@&Sd jrefrmtwkdif;twm Measure of length (about one mile).
aumov rif;=uD; - bk&m;&Sifvufxufawmfu om0wˆdjynfukd tkyfpkd;onfh xif&Sm;aomrif;=uD;jzpfonf /
&ifhrmwpfusdyf Y wpfyg; tygt0ifjzpfonf /
King Kosala: A famous king who ruled the Sāvatthi City at the time of Lord
Buddha. He is one of the ten matured Buddhas-to-be.
aumov rif;=uD; - bk&m;&Sif. ajcacsmif;awmfrsm;ukd yg;pyfjzifhpkyfI &Sdckd;&jcif; ta=umif;w&m; 10 yg;
('kwd,aumovokwf / 'ouedygw / t*FkwW&ygVd)
Ten things/dhammas that make King Kosala profound respect to Lord Buddha,
such as kissing His toes with his mouth (the Gradual Discourses):
1/ vltrsm;. tusKd;pD;yGg;ukd usifhawmfrljcif;
1: Doing/Acting for the profit and happiness of many,
2/ oDv&Sdawmfrljcif; 2: being virtuous,
3/ awmausmif;Y aexkid foDwif;okH;awmfrljcif; 3: forest-dwelling in solitude,
4/ &or#aom ypPn;f av;yg;jzifh a&mifh&Jawmfrljcif;
4: contentment with the four requisites whatever is offered,
5/ &yfa0;rSvma&mufI ay;vSLylaZmfxkdujf cif;paom oHCm*k%fawmfudk;yg;ESihfjynfhpkHawmfrljcif;
5: worthy of offering, of honor etc.,
6/ udavomuif;a=umif;pum;wkd@ukdom ajymqkdawmfrljcif;
6: talking/teaching regarding to get rid of mental defilements,
7/ psmefav;yg;ESifh jynfhpkHawmfrljcif; 7: endowed with four trances (jhāna),
8/ a&S;a&S;b0rsm;ukd atmifharhawmfrlEkdifjcif; 8: ability to recall previous lives,
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9/ ewfrsufpd 'dAŠpuQKESifh jynfhpkHawmfrljcif; 9: endowed with divine eye,
10/ tmoa0gw&m; ukefcrf;awmfrljcif; / 10: having destroyed the mental fluxes.
aumovrif;=uD;onf bk&m;&Sif. ajcawmftpkHtm; OD;acgif;jzifhwkduf yg;pyfjzifhpkyf vufwkd@jzifh tzefzef
ok;H oyfqkyfe,fjcif; [laom vGefuJaom&kdaorSK (y&redypPum&) . ta=umif;w&m;rsm;
("rRapwd,okwf / rZPsdryÀmoygVd)
The reasons why King Kosala prostrated himself with his head at Lord Buddha’s
feet, kissed and caressed them with his hands (Dhammacetiya Sutta,
Majjhima-paṇṇāsa Pāḷi - the Medium Length Discourses):
1/ tcsKd@aom or% jA[R%wk@d onf jrwfaomtusifhudk ESpf20 ESpf30 ESpf40 ponfusifh=ujyD;
vl@b0jyefvnS fhum umr*k%fcHpm;=u. / bk&m;&SifESifh wynfh oHCmawmfwkd@onfum;
Tok@d r[kwf=u / bk&m;&Sifonf razgufrjyef trSefukd ukd,fwkdifo.
d / w&m;awmfukd
aumif;pGm a[m=um;. / oHCmawmf t&Sifw@kd onf aumif;jrwfaom tusifh&Sd=u. /
1: Some recluses and Brahmins led a limited holy life for ten years ….. for forty
years. They went back ordinary life and enjoyed sensual pleasure. But monks
lived in their holy life till their last breath. Lord Buddha is fully Enlightened
One; His Dhamma is well proclaimed and His disciples practice well.
2/ avmu=uD;wpfckvHk; jiif;ckHae=u &efjzpfae=uonf rsm;aomfvnf; bk&m;&SifESifh wynfh
om0ursm;rSm rjiif;ckH=uyg
2: The world is generally quarreling with each others; but monks are not.
3/ tcsKd@aom or%jA[R%wk@d onf =uKHvSaD zsmhawmh ta=umjyKdif;jyKdif;x tjrifqkd;vS. / jrwfaom
tusifhukd raysmfykdufyJ usifhaeoa,mif xif&. / bk&m;&SifESifh wynfhoHCmawmfwkd@onfum;
Tok@d r[kwf=u / olwyg;ay;vSLaom ypPnf;jzifh toufarG;um ÁajENjynfhjzdK; =unfnKdzG,f&m
jzpfjyD; rmefrmeukd csKd;xm;=uygukef. /
3: Some recluses and Brahmins were bony and bad-looking; they seemed to stay
in holy life unhappily. But Lord Buddha’s disciples were not such; they were
good-looking and contented with what they received and getting rid of their
conceit.
4/ aumovrif;=uD;onf oufOD;qHykdifb&k ifjzpfaomfvnf; olw&m;qkH;jzwf&mY 0ifa&mufpGufzuf
ajym=um;olrsm; wm;r&atmifyif rsm;jym;. / bk&m;&Sifonf &maxmifru&Sdaom y&dowfukd
w&m;a[mawmfrlaomf acsqwfoH acsmif;[ef@oHyif r=um;& /
4: King Kosala’s speech was interrupted by many, even though he was a head-
anointed noble king. But when Lord Buddha gave a speech to hundred of
thousand of audience, nobody made a noice even coughing or clearing the
throat.
5/ rif;ynm&Sdrsm;onf bk&m;&SifESifh pum;ppfx;kd - ar;jref;=ujyD; aemufqkH;Y bk&m;&Sif. wynfh
om0ursm; jzpfomG ;=uukef. /
5: Learned kings who were able to demolish others’ view, became the disciples
of Lord Buddha after listening to Him.
6/ ykÀm;ynm&Sdrsm;onf bk&m;&SifESifh pum;ppfxkd; - ar;jref;=ujyD; aemufqkH;Y bk&m;&Sif. wynfh
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6: Learned Brahmins who were able to demolish others’ view, became the
disciples of Lord Buddha after listening to Him.
7/ ol=uG,fynm&Sdrsm;onf bk&m;&SifESifh pum;ppfxkd; - ar;jref;=ujyD; aemufqkH;Y bk&m;&Sif. wynfh
7: Learned householders who were able to demolish others’ view, became the
disciples of Lord Buddha after listening to Him.
8/ or%ynm&Sdrsm;onf bk&m;&SifESifh pum;ppfxkd; - ar;jref;=ujyD; aemufqkH;Y bk&m;&Sif. wynfh
om0ursm; jzpfomG ;=uukef. / xkd or%ynm&Sdrsm;onf &[ef;jyKum t&d,mjzpfomG ;=uukef. /
8: Learned recluses who were able to demolish others’ view, became the disciples
of Lord Buddha after listening to Him.
9/ aumovrif;=uD; au|;arG;apmifha&Smuf pnf;pdrfay;xm;aom awmf0if vuform;q&m=uD;
Áod'wWESifh yk&m%wkd@onf usOf;ajrmif;aomtdyfcef;xJY rif;=uD;ESifhtwl tdyfpuf=u&m0,f –
olwkd@onf bk&m;&Sif&Sd&mzufod@k OD;acgif;xm;jyD; rif;=uD;tm;ajc&if;jyKum tdyfpuf=uukef. /
9: King Kosala and Isidatta, Purāṇa, two persons appointed by him as royal
carperters, once slept together in a small room. They laid down with their heads
in the direction where Lord Buddha was and with their feet toward King Kosala.
10/ bk&m;&Sifonfvnf; rif;rsKd; aumovwkdif;om;jzpfjyD; touf 80 &SdjyDjzpf. / aumovrif;=uD;
onfvnf; rif;rsKd; aumovwkdif;om;jzpfjyD; touf 80 &SdjyDjzpf. /
10: Both Lord Buddha and King Kosala were noble persons, Kosalans and eighty
years old.
aumov tdyfruf 16 csuf ESifh ,if;wk@d . tajz t"dy`g,frsm;
Sixteen great dreams of King Kosala and their meanings:
1/ EGm;euf=uD; av;aumifw@kd onf a0S@rnf[efjyifjyD; ra0S@=uyJ a&Smifv$JoGm;=ujcif; -
rkd;wdrfeuf=uD;rsm;onf t&yfav;rsufESmrS jcdrf;oHay;jyD; rkd;qifvmaomfvnf; rkd;r&Gmjcif;
1: Four balck bulls come from four cardinal directions as if to intend to fight
but no fight: rain clouds arise from four quarters of the heaven
as if to fall rains hard but no rain in actuality.
2/ opfyifrsm; i,fi,fESifh oD;yGifh=ujcif; -
trsKd;orD;rsm; i,fi,f&G,f&G,fESifh vif,l om;arG;=ujcif;
2: Tiny trees and shrubs flower and bear fruits:
young girls get married and have kids.
3/ EGm;oli,f. Ekd@ukd rdcifEGm;r=uD;u pkd@jcif; -
rdbrsm;u om;orD;rsm;ukd c,jyD; rSDckdpm; aexkid f&jcif;
3: Cows suckle the milk of their calves:
parents depend on their own kids.
4/ EGm;=uD;u 0efr&kH;yJ EGm;i,fu 0ef&kH;aejcif; -
vl=uD;rsm;ukd y,f&Sm;jyD; vli,frsm;u wkid f;jynf0efukd rEkdifreif; xrf;aqmifae=ujcif;
4: Young calves, instead of strong bulls, draw the load-wagon but it does not
move:
the old and wise stand aside and the young, appointed official handle the
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office without success.
5/ jrif;u cHwGif;yg;pyfESpfckjzihf pm;jrKdaejcif; -
rif;rSKxrf;rsm; ESpfzufvkH;rS vmbfpm;=ujcif;
5: A horse with two mouths eats with both:
Bad judges take bribes from both sides.
6/ wpfodef;wef a&$cGufxJo@kd acG;tkd usifi,fpGef@jcif; -
trsKd;jrifhjrwfaom owk;d orD;u aiG&Sdaom trsKd;,kwfolukd vifjyKjcif;
6: An old jackle urinates into a golden bowl, a hudred thousand worth:
noble ladies get married the bad men due to their (men’s) wealth and rank.
7/ om;a&=uKd; a&S@rSuspfaepOf aemuftpGe;f rS acG;u uku
d f0g;pm;aejcif; -
vif=uD;&Smxm;aom pD;yGg;OpPmukd ZeD;onfu vifi,ftm; ay;au|;jcif;
7: A man is weaving rope on a bench under which a she-jackle eats the finished-
end of the rope:
lustful wives waste their husbands’ money by providing their paramours.
8/ a&jynfhaeaom tkd;=uD;ukdom a&qufjznfah ejyD; tkd;i,frSm a&r&Sdjcif; -
qif;&Jorl sm;rSm qif;&JwGif; eufjrJeufjyD; csrf;omolrsm; ykdrkdcsrf;omjcif;
8: A big pitcher is filled with water and overflows while small pots around it
are empty:
rulers’ treasuries are filled with wealth while most people are poor.
9/ =uma&uef=uD; tv,fykdif;aemufjyD; urf;pyfykdif;rSm =unfvifoef@&Sif;aejcif; -
jrKd@v,fY &SKyfaxG;npfywfjyD; jrKd@pGefY om,moef@&Sif;jcif;
9: In a deep pool, the water in the middle is muddy and at its margin, it is clear:
due to heavy tax in the cities, the people flee to villages.
10/ xrif;wpftkd;wnf; csufaomfvnf; aysmhwl;reyf tusufrnDjcif; -
rif;ESifhjynfolrsm; w&m;r&Sd=uI rkd;uGuf=um;&Gmjcif;
10: The rice in an already-cooked pot, one part is sodden, another hard and raw but
the last part is cooked nicely:
rain will not fall in due season because rulers and the ruled are amoral.
11/ wpfodef;wef pENul;cGufukd ykef;&nfESifh vJpm;jcif; -
wefzkd;=uD;rm; w&m;"rRrsm;ukd tokH;jyKjyD; w&m;a[mum pD;yGg;&Sm=ujcif;
11: Sour buttermilk barters for a sandalwood worth a hundred thousand pieces of
money (kahāpaṇa):
preacious dhamma is used by the dhamma-preachers for their welfare/wealth.
12/ bl;awmif;rsm; a&epfjrKyfjcif; -
ynm&Sdpum; tav;rxm;=uawmhjcif;
12: Empty pumpkins sink in the water:
wise words are neglected.
13/ ausmufwkH;rsm; a&jyifay:avmay:jcif; -
&[ef;(vl)qkd;rsm; *k%fa&mifwd;k um wefckd;jzm=ujcif;
13: Solid rocks are floating:
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bad persons/monks are more popular.
14/ ajrGudk zg;jrKdjcif; -
ouf=uD;&G,ftkd vifom;udk r,m;i,fu atmfaigufqJqkd tEkdifjyKjcif;
14: A tiny fog swallows the big snake:
young wives dominate their old husbands.
15/ usD;iSufudk a&$[oFmrsm;u jcH&Haejcif; -
ol,w k frmrsm;ukd oDvynm&Sdolrsm;u c,0wfwGm; ae&jcif;
15: A black crow has a huge retinue of golden mallards (ducks):
the evil are surrounded and respected by the wise and virtuous.
16/ qdwfukd &GHa=umufI jcaoFh opfusm;rsm; ykef;atmif; ae&jcif; -
ol,kwrf mrsm;. &efukda=umufI olawmfaumif;rsm; ykef;atmif; ae&jcif; /
16: Tigers and panthers flee and hide because they are afraid of goats:
the wise go away from the sight of the evil.
aumfa&mf Worship, respect, venerate.
aumif;jcif; 3 yg; (a'oemawmf) Three qualities of Buddha’s teachings:
1/ tm'd uvsm% ] tp. aumif;jcif; 1: Good at the beginning,
2/ raZPs uvsm% ] tv,f. aumif;jcif; 2: in the middle,
3/ y&da,mome uvsm% ] tqkH;. aumif;jcif; / 3: at the end.
aumif;rSK (ukokdvf )
aumif;rSK 4 jzm tEk*grdu – ukokdvf&Sifaemufokd@ tpOftjrJvu
kd fygaeaom OpPmypPn;f
Four meritorious acts as ever-followed possessions:
1/ 'ge ] ay;urf;vSL'gef;jcif; 1: Charity,
2/ oDv ] uk, d u fh sifhw&m;&Sdjcif; 2: morality,
3/ orm"d ] wnf=unfjcif; 3: concentration,
4/ ynm ] ynm&ifhjcif; / 4: wisdom.
aumif;rSK (ykn) Merit, virtue, good deed, wholesome deed.
aumif;rSKjyK Merit-making.
aumif;&m ok*wd Better future life/realm/existence.
aumif;rSKjyK&jcif;. ypPKyèftusKd; 4 rsKd; Four present benefits of doing good deeds:
1/ wrvGefavmu&Sdaomf aumif;uH raumif;uHtusKd;&Sdaomf aumif;rSKjyKolonf igonf ok*wd
b0Y jzpf&rnf.[k pdwfcsrf;omjcif;
1: If there were after-life and consequences of merit/demerit, the virtuous feel
pleased to be reborn in good realm.
2/ wrvGefavmur&Sdaomf aumif;uH raumif;uHtusKd;r&Sdaomf aumif;rSKjyKolonf ,ckb0 Y
ab;&efuif;uGm csrf;ompGmae&jcif;
2: If there were not after-life and consequences of merit/demerit, the virtuous
live happily in this very life without danger.
3/ raumif;rSK wpkHw&m rjyKaoma=umifh 'kuQra&mufEikd f[k pdwcf srf;omjcif;
3: The virtuous are happy by avoiding demerit.
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4/ raumif;rSK wpkHw&m rjyKaoma=umifh igpif=u,foef@&Sif; rjypfuif;.[k pdwfcsrf;omjcif; /
4: The virtuous are faultless by avoiding demerit.
aumif;rSK jzpfa=umif; w&m; 10 yg; (yknud&d,m 0wˆK 10 yg; )
uH / urR – tjyKtrl tusifh Intentional action, volitional action, deed, moral justice,
monks’ legal acts.
uH 2 rsKd; (o'Ng) Two objects (grammar):
1/ yuwd uH 1: Direct object,
2/ 0duwd uH 2: indirect object.
uH 4 yg; Four kammas (in general):
1/ rJnpfjyD; rJnpfaom tusKd;ay; uH 1: Black kamma with black result,
2/ jzLpifjyD; jzLpifaom tusKd;ay; uH 2: bright kamma with bright result,
3/ rJnpf š jzLpifjyD; rJnpf š jzLpifaom tusKd;ay; uH
3: black-and-bright kamma with black-and-bright result,
4/ rJnpfonfvnf; r[kwf š jzLpifonfvnf; r[kwfjzpfjyD; rJnpfonfvnf; r[kwf š
jzLpifonfvnf; r[kwfaom tusKd;ay; uH /
4: kamma that is neither black nor bright with neither black nor bright result.
uH 4 yg; (tusKd;ay; tcsdef tvkdu)f Four kammas by time of ripening:
1/ 'dÏ"rR a0'ed, uH – ,ck b0rSm tusdK;ay;aom uH 1: Immadiatly effective,
2/ OyyZ… a0'ed, uH – 'kwd, b0rSm tusdK;ay;aom uH 2: subsequently effective,
3/ ty&my&d, a0'ed, uH – wwd,b0rS edAŠmef&onfh b0txd tusdK;ay;aom uH
3: indefinitely effective,
4/ ta[mod uH – uH rnfumrsS jzpfjyD; tusdK;ray;aom uH / 4: defunct.
uH 4 yg; (tusKd;ay; vkyfaqmifrSK tvkduf) Four kammas by way of function:
1/ Zeu uH – &kd;&kd;uH 1: Productive,
2/ OyxrBu uH – axmufyHhuH 2: supportive,
3/ OyyDVu uH – ESdyfpufuH 3: obstructive,
4/ Oy Cmwu uH – zsufqD;uH / 4: destructive.
uH 4 yg; (tusKd;ay; =uD;pOfi,f tvkduf) Four kammas by order of ripening:
1/ *&kuH – av;vH=uD;rm;aom yÌmeEœ&d,uH=uD; ig;yg; / psmefurH *fuH 1: Weithy, heavy,
2/ tmoEM uH – aocgeD; jyKaom uH 2: death-approximate,
3/ tmpdÀ uH – aehpOfykHrSef jyKaomuH 3: habitual, daily,
4/ uÉwWm uH – jyKumrsS jzpfaomuH / 4: reserve.
uH 4 yg; (tusKd;ay; bkHb0 tvku d f) Four kammas by place of ripening:
1/ tukokdvf uH 1: Unwholesome,
2/ umrm0p& ukokdvfuH 2: sense-sphere wholesome,
3/ &lyg0p& ukokdvfuH 3: fine-material-sphere wholesome,
4/ t&lyg0p& ukokdvfuH / 4: inmaterial-sphere wholesome.
uH=uD; Deadly sin, serious/grave/hideous guilt/kamma.
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uH=uD; uHi,f Great and small rites in Buddhist monks’ rule and regulation.
uH=uD;xkduf Being punished because of one of the five deadly sins.
uH=uD; 5 yg; (tmeEœ&d,uH / yÌmeEœ&d,uH / *&kuH )
The Five Deadly sins, hideous sins (that cause to go directly to hell after death):
1/ rmwk Cmwu – rdcifowfuH 1: Matricide, killing one’s own mother,
2/ ydwk Cmwu – zcifowfuH 2: patricide, killing one’s own father,
3/ t&[Eœ Cmwu - &[EœmowfuH 3: killing of an arahant, killing a saint,
4/ avm[dwyk `g'u - bk&m;&Siftm; aoG;pdrf;,kdapaomuH
4: causing blood on Buddha’s body,
5/ oHC ab'u - oHCmoif;cGJuH / 5: creating schism within the order (Saṃghā).
uH =urRm – tusKd;w&m; / (cE<mukd,u
f kd) ESdyfpufenf; trsKd;rsKd; (atmufrSm =unfyh g)
Result/fruit of one’s action, various ways of torture (see below).
uH =urRm 26 yg; (32 yg;aomuH=urRm[k qkdaomfvnf; ygVdawmfY atmufyg 26 yg;omyg&Sdonf/)
Twenty-six forms of punishment (Even though there are traditionally counted
32 forms of punishment, just 26 forms are described in the Pāḷi Scriptures.):
1/ umom[dyd wmaV Eœd – ESifwefjzifh &kdufESujf cif; 1: Flogging with whips,
2/ a0awW[dyd wmaV Eœd - =udrfv;kH jzifh &kduEf Sufjcif; 2: with canes,
3/ t'<'¾au[dyd wmaV Eœd - wkwfjzifh&kduEf Sufjcif; 3: with cudgels,
4/ [wˆr`d qdEN Edœ– vufjzwfjcif; 4: cutting off hand,
5/ yg'r`d qdEN Edœ – ajcjzwfjcif; 5: off foot,
6/ [wˆyg'r`d qdEN Edœ – vufajcESpfckv;kH jzwfjcif; 6: off hand and foot,
7/ uÀr`d qdEN Edœ – em;jzwfjcif; 7: off ear,
8/ emor`d qdEN Eœd – ESmacgif;jzwfjcif; 8: off nose,
9/ uÀemor`d qdEN Edœ – em; ESmacgif;ESpfckv;kH jzwfjcif; 9: off ear and nose,
10/ AdvuFxmvdur`d ua&mEdœ – OD;acgifcGHazgufjyD; Oa%Smufylavmifapjcif;
10: torturing with the gruel-pot,
11/ ocFrk¾dur`d ua&mEdœ – c&koif;yrmjzpfatmif OD;acgif;a&ukd cGgjcif;
11: with the chank-shave,
12/ &m[krkcr`d ua&mEdœ– aeukd &m[ktol&defzrf;jyD; yg;pyfxJoGif;wm;ouJhod@k yg;pyfxJ
aoG;jynfah eatmif jyKjcif; 12: with Rāhu’s mouth,
13/ aZmwdrmvdur`d ua&mEdœ – cE<mukd,fukd qDvrd f;t0wfywfjyD; rD;&SKhdum rD;wkid fyrmjyKjcif;
13: with the fire-garland,
14/ [wˆyaZ…mwdur`d ua&mEdœ - vufESpfzufukd qDvdrf;t0wfywfjyD; rD;&SKhdum rD;wkdifyrmjyKjcif;
14: with the falming hand,
15/ {&u0wWu
d r`d ua&mEdœ – wpfu,
kd fvHk; ta&jym;cGgjyD; ajy;v$m;apjcif;
15: taken out one’s skin and run, with the hay-twist,
16/ pD&u0godur`d ua&mEdœ – ta&jym;ukd vnfyif;txd vSefcGgwifjyD; ta&jcKH &aohyrmjyKI
ESdyfpufjcif; 16: with the bark-dress,
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17/ {a%,sur`d ua&mEdœ – om;aumifukd wHpkd@xkd; rD;uifouJho@kd ajcvufav;bufY
wHusifv#Kdxm;jcif; 17: with impaling one’s body and broiling it, (the antelope),
18/ AVdorHodur`d ua&mEdœ – ta&;tom;wkd@ukd ig;r#m;csdyfjzifh qGJxkd;qGjcif;
18: with flesh-hooking,
19/ u[my%dur`d ua&mEdœ – tom;wkd@ukd usyfjym;aphuhJo@kd jzwfxkwfckyfcsjcif;
19: with the disc-slice,
20/ cg&mywp>dur`d ua&mEdœ – oHql;cufw@kd jzif; wuk,
d fv;kH ukd &kdufESujf yD; qyfjymrKS@H jzL;jcif;
20: with the pickling process,
21/ yvdCy&d0wWdur`d ua&mEdœ - uk,
d fukd wHusifv#KdjyD; vSnfhjcif; (wHcg;&Gufuo
Jh kd@)
21: with circling the pin,
22/ yvmvyDXur`d ua&mEdœ – t&kdtm;vkH; trSKH@jyKjcif; 22: with the straw mattress,
23/ wawWeyd awave =oodÌ Edœ – qDyl oGef;avmif;jcif; 23: spraying with boiling oil,
24/ okeac[dyd cg'gayEdœ – acG;wk@d ukd cJpm;apjcif; 24: giving as dog’s food,
25/ ZD0Eœr`d olav OwWmaoEdœ – t&Sifvwfvwf oHusifv#Kdjcif; 25: spitting alive on a stake,
26/ todemyd qdEN Edœ – oHv#ufjzifh OD;acgif;ukd jzwfjcif; / 26: chopping head off.
uHa=umifhjzpfaom &kyfuvmyfpnf; 9 yg; (urRZuvmyf 9 pnf; ] uHa=umifhjzpfaom &kyfuvmyfpnf;
9 yg; )
uHaumif; axmufr Backed/supported by the good kamma.
uHac Receiving the result of bad kamma.
uH pDrH&m Determination of kamma-result.
uHqkd; Receiving the result of bad kamma.
uHqkd; rkd;arSmifus Extremely unlucky, in the bad kamma-process.
uHZmwm / uH =urRm Result/fruit of one’s action.
uHwl tusKd;ay; Persons with the same destination, reaping the same
kamma-fruit.
uHESifhywfoufI odp&m (avm%uyv†okwf / wduedygw / t*Fkw&W ygVd)
Note regarding kamma (the Gradual Discourses):
1/ uHudjk yKaomtcsif;t&mjzifh (ukd,fujH yKonfhtwkdif; woa0rwdrf;) xkdu. H tusKd;ukdcHpm;&. /
ok@d jzpfv#if jrwfaomtusifhukd usifhokH;rSK rjzpfEkdifawmhacs / 0ÉfrSvw
G fajrmuf&ef tcGifhr&Sdawmhacs /
1: If one were to say thus: ‘A person experiences kamma in precisely the same
way that he created it’, in such a case there could be no living of the spiritual
life and no opportunity to make an end of suffering.
2/ cHpm;tyfaom (tusKd;ay;aom) uHujkd yKaom tcsif;t&mjzifh xkduH. tusKd;ukcd Hpm;&. /
ok@d jzpfrS jrwfaomtusifhukd usifhokH;rSK jzpfEkdif. / 0ÉfrSvGwfajrmuf&ef tcGifh&Sd. /
2: If one were to say thus: ‘When a person creates kamma that is to be
experienced in a particular way, he experiences its result in that way,’ in such
a case the living of the spiritual life is possible and there is opportunity to
make an end of suffering.
uHokH;yg; Three kammas (actions):
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1/ um, uH 1: Bodily action,
2/ 0pD uH 2: verbal action,
3/ raem uH / 3: mental action.
uH tusKd;ay;ykHrsm; / uHta=umif;w&m;rsm; (plVurR0db*Fokwf / Oy&dyÀmoygVd)
Kamma – cause and condition respectively
(Cūḷa-kamma-vibhaṅga Sutta, Upari-paṇṇāsa - the Middle Length Discourses):
1/ toufwkd – touf&Snfa=umif;uH ] owfjzwfjcif; ESifh rowfjzwfjcif;
1: Short and long life = killing living beings and not,
2/ temrsm; - temenf;a=umif;uH ] ESdyfpufjcif; ESihf rESdyfpufjcif;
2: sickness and health = injuring living beings and not,
3/ tqif;rvS – tqif;vSa=umif;uH ] a'go=uD;jcif; ESifh a'gor=uD;jcif;
3: being ugly and beautiful = anger and loving-kindness,
4/ bkOf;r=uD; - bkOf;=uD;a=umif;uH ] remvkjd cif; ESifh emvkjd cif;
4: uninfluence and influence = envy and no envy,
5/ qif;&J – csrf;oma=umif;uH ] ray;vSLjcif; ESifh ay;vSLjcif;
5: poverty and richness = stinginess and generosity,
6/ trsKd;nHh – trsKd;jrwfa=umif;uH ] cufxefjcif; ESifh odrfarG@jcif;
6: low-born and high-born = arrogance and no arrogance,
7/ ynmrJh - ynm&Sda=umif;uH ] rar;jref;rpDppfjcif; ESifh ar;jref;pDppfjcif; /
7: dullness and brightness = not asking the wise and asking the wise.
uH ta=umif;pkHpGm ar;p&m (aumÏduokwf / e0uedygw / t*Fkw&W ygVd)
Various questions about kamma (the Gradual Discourses):
1/ rsufarSmufb0Y tusKd;ay;rnfhuHonf wrvGefb0Y tusKd;ay; ygap
1: Let kamma whose result is to be experienced in this life become kamma
whose result is to be experienced in the future life.
2/ wrvGefb0Y tusKd;ay;rnfhuHonf rsufarSmufb0Y tusKd;ay; ygap
2: Let kamma whose result is to be experienced in the future life become
kamma whose result is to be experienced in this life.
3/ csrf;omusKd;ay;rnfhuHonf qif;&JusKd;ay; ygap
3: Let kamma whose result is to be experienced as pleasant become kamma
whose result is to be experienced as painful.
4/ qif;&JusKd;ay; rnfu
h Honf csrf;omusKd;ay; ygap
4: Let kamma whose result is to be experienced as painful become kamma
whose result is to be experienced as pleasant.
5/ &ifhusufrS tusKd;ay;rnfu
h Honf r&ifhusufrSD tusKd;ay; ygap
5: Let kamma whose result is to be experienced when it has matured become
kamma whose result is to be experienced while it has not matured.
6/ r&ifhusufrSD tusKd;ay;rnfu
h Honf &ifhusufrS tusKd;ay; ygap
6: Let kamma whose result is to be experienced while it has not matured
become kamma whose result is to be experienced when it has matured.
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7/ rsm;pGm tusKd;ay;rnfu
h Honf tenf;i,fom tusKd;ay; ygap
7: Let kamma whose result is to be experienced copiously become kamma
whose result is to be experienced just slightly.
8/ tenf;i,fom tusKd;ay;rnfhuHonf rsm;pGm tusKd;ay; ygap
8: Let kamma whose result is to be experienced just slightly become kamma
whose result is to be experienced copiously.
9/ tusKd;&Sd tusKd;ay;rnfhuHonf tusKd;r&Sd tusKd;ray; jzpfygap
9: Let kamma whose result is to be experienced become kamma whose result
is not to be experienced.
10/ tusKd;r&Sd tusKd;ray;rnfu
h Honf tusKd;&Sd tusKd;ay; ygap /
10: Let kamma whose result is not to be experienced become kamma whose
result is to be experienced.
usifhpOf 3 yg; (tapvu0*f / wduedygw / t*FkwW&ygVd) Three ways of practice:
1/ tm*gVSm yËdy'g – jrJjrHpGm ,laomusifhpOf 1: The coarse/firm way of practice,
2/ edZPsmrm yËdy'g – rdrdudk,fukd avmifjrKdufapwwfaomusifhpOf
2: the blistering way of practice,
3/ rZPsdrm yËdy'g – tv,ftvwfusifhpOf / 3: the middle way of practice.
usifhpOf 4 yg; (yËdy'g – usifhpOf - 4 yg; )
usifhpOf 4 yg; Four ways of practice:
1/ tuQrm yËdy'g ] onf;rcHaom usifhpOf 1: Impatience,
2/ crm yËdy'g ] onf;cHaom usifhpOf 2: patience,
3/ 'rm yËdy'g ] apmifhxdrf;aom usifhpOf 3: guarding,
4/ orm yËdy'g ] y,fpGef@jyD; jidrf;at;aom usifhpOf / 4: calming.
usifhpOfrsm; (olawmfpif or%[k jrifodap&ef) (plVt\yl&okwf / rlvyÀmoygVd)
Some practices to be regarded as a holy person (recluse) (Mūla-paṇṇāsa Pāḷi):
1/ csKyfpyfxm;aom (oHCmÉd) t0wfudk 0wfjcif;
1: The wearing of the patchwork cloth,
2/ t0wfvkH;0 r0wfjcif; 2: nakedness,
3/ jrLtnpfta=u; aqmifjcif; (a&rcsKd;jcif;) 3: dust and dirt (no bath),
4/ a&xJokd@ ykHrSefoufqif;jcif; 4: washing in the water,
5/ opfyif&if;Yom aejcif; 5: dwelling at the root of a tree,
6/ vGifwD;acgifYom aejcif; 6: dwelling in the open air,
7/ rwfwwf&yfIom aejcif; 7: continuous standing,
8/ v&ufowfrSwfjyD; tpm;taomufukd tvSnfhuspm;jcif;
8: taking of food at stated intervals,
9/ rEœmef o&ZPsm,fjcif; / 9: recitation of incantations.
usifhqJ (aouQ) yk*~Kdvf qkwf,kwfa=umif;w&m; 6 yg;
Six conditions that lead a monk (a person) to decline:
1/ urRm&mrwm ] avmuDtvkyftukdif Y arG@av#mfjcif; 1: Delight in business/activities,
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2/ b\m&mrwm ] avmuDpum;ajymqkdrSK Y arG@av#mfjcif; 2: in gossip,
3/ ed'Ng&mrwm ] tdyfpufrSK Y arG@av#mfjcif; 3: in sleeping,
4/ o*F%dum&mrwm ] taygif;taz: Y arG@av#mfjcif; 4: in companion,
5/ pdwWH e ypPa0uQwd ] pdwfukd rqifjcifjcif; (0g) ÁajEN rapmifhpnf;jcif;
5: not reflecting the mind (or) not garding the sense-doors,
6/ tpm;taomufY twkdif;t&Snfukd rodjcif; /
6: not knowing the limit of eating, no moderate eating.
(usifhqJ – aouQ - yk*~Kdvf. wk;d wufa=umif;w&m; 6 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Six conditions that lead a monk (person) to increase are opposite of the above.)
usifhqJ (aouQ) yk*~Kdvf &J&ifha=umif;w&m; 5 yg;
Five conditions that make a monk (a person) to be brave/confident:
1/ o'<g ] ,k=H unfjcif; 1: Faith,
2/ oDv ] uk, d fusifhw&m;&Sdjcif; 2: morality,
3/ A[k\kw ] t=um;tjrifrsm;jcif; 3: vast learning,
4/ 0D&d, ] =uKd;pm;tm;xkwfjcif; 4: effort,
5/ ynm ] tod^m%f &Sdjcif; / 5: wisdom.
usifhbG,&f mw&m;rsm ; wpfqifhxuf wpfqifhwufjyD; usifh&rnf (r[mt\yk&okwf / rlvyÀmoygVd)
Successive practices to attain arahant-ship
(Mahā-assapura Sutta, Mūla-paṇṇāsa Pāḷi, Majjhima-nikāya):
1/ raumif;rSKrS &Suaf =umufjcif; 1: Shame and fear of wrongdoing,
2/ ukd,ftrlt&m pif=u,fjcif; 2: bodily conduct,
3/ ESKwftrlt&m pif=u,fjcif; 3: verbal conduct,
4/ pdwftrlt&m pif=u,fjcif; 4: mental conduct,
5/ toufarG;rSK jzLpifjcif; 5: purified livelihood,
6/ ÁajEN apmifhpnf;jcif; 6: guarding the sense-doors,
7/ tm;xkwfjcif; 7: weakfulness,
8/ owdor`ZOfESifh jynfhpkHjcif; 8: mindfulness (moderation in eating),
9/ eD0&%ig;yg;rS uif;a0;jcif; 9: abandoning five hindrances,
10/ yXrpsmef 10: first jhāna (absorption),
11/ 'kwd,psmef 11: second jhāna (absorption),
12/ wwd,psmef 12: third jhāna (absorption),
13/ pwkwˆpsmef 13: forth jhāna (absorption),
14/ ykaAŠed0goEk\wd^m%f 14: recollection of previous births,
15/ 'dAŠpuQK^m%f 15: divine-eye,
16/ tmo0uQ,^m%f / 16: destruction of the taints.
usifh0wf 2 yg; (tmpm& - usifh0wf 2 yg; )
usef;rmjcif;onf vmbfwpfyg; - tma&m*s y&rm vmbm ("rRy')
Health is the greatest wealth. (Dhammapada)
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usef;rmjcif;onf tema&m*g&jcif; aemufqkH;&Sd. (Asm"d"arRm tma&ma*s / r[m0*~ oH,w
k WygVd)
(Eke,f&kyfqif; ysKdjzpfjcif;um; tkdjcif; aemufqkH;&Sdajc. )
In health one is subject to illness.
usD; ukd bkwf &kdao / bkwf ukd usD; &kdao – bkwfiSuf. ta&mifonf bk&m;ouFef;awmfa&mifESifh wlI
usD;iSufu bkwfu&kd kdaoonf / usD;iSuf. ta&mifonf bk&m;oydwfawmfa&mifESifh wlI bkwif Sufu
usD;ukd &kdaoonf / t"dy`g,frSm tcsif;csif;. aumif;*k%fudk &SKjrifjyD; =unfnKdav;pm;jcif; jzpfonf /
A crow pays respect to a greater coucal (crow-pheasant) because of latter’s
reddish color of Buddha’s robe; the latter also pays respect to the former
because of black color of Buddha’s bowl. The meaning is: ‘paying respect
each other by looking at good qualities’.
usD;rkduf. t*Fg 10 yg; (&[ef;,kwf – ygybduQK - . t*Fg 10 yg;  ESifhoabmwljzpfonf /)
aus;Zl;qyfrukefEkdifaom yk*~Kdvf 2 a,muf Two persons of endless gratitude:
(rdbESpfyg;ukd yckH;xufwifjyD; wpfoufvkH; vkyfau|;jyKpkaomfvnf olwd@k . aus;Zl;w&m;*k%frsm;
rausEkdif[k 'ku t*FkwW&ygVd orpdwW0*fY a[mawmfrlonf/)
Even if one should serve and carry about his mother and father on his shoulders
for life-long, even so he does not repay fully his parents.
Sama-citta Chapter, Duka-nipāta, The Gradual Giscourses).
1/ trd 1: One’s own mother,
2/ tz 2: one’s own father.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; The beneficial dhammas, things, that greatly help:
wpfyg;pk Group of one item:
1/ ukokdvfw&m;wkd@Y rarhravsmhjcif; / 1: Tireless in wholesome states.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - ESpfyg;pk Group of two items:
1/ owd jynfph kHjcif; 1: Mindfulness,
2/ or`ZOf &Sdjcif; / 2: clear awareness/insight.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - ok;H yg;pk Group of three items:
1/ olawmfaumif;ukd rSD0J qnf;uyfjcif; 1: Having virtuous friends,
2/ olawmfaumif;w&m; em=um;jcif; 2: hearing the true dhamma,
3/ w&m;ESifhav#mfnDpGm usifh=uHtm;xkwfjcif; /
3: practicing in accordance with the dhamma.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - av;yg;pk (puf 4 yg;)
Group of four items (four wheels of benefit):
1/ oifhwifhav#mufywfaom a'oY aexkdifjcif; 1: Residing at a favourable place,
2/ olawmfaumif;ukd rSD0Jqnf;uyfjcif; 2: having virtuous friends,
3/ rdrdud,
k fudk aqmufwnfEikd fjcif; 3: perfect personal developments,
4/ a&S;aumif;rSK&Sdjcif; / 4: past meritorious deeds.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - ig;yg;pk (y"med,*F 5 yg;) Group of five items:
(Five elements/factors of effort in meditation):
1/ o'<gw&m; ESifh jynfph kHjcif; 1: Faith,
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2/ 0rf;rD;aumif;jyD; tema&m*guif;jcif; 2: health,
3/ rpOf;vJjcif; rvSnfhzsm;jcif; 3: honesty and sincerity,
4/ =uKd;pm;jcif; 4: energy, effort,
5/ ^m%fynm&Sdjcif; / 5: wisdom.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - ajcmufyg;pk (om&%d, w&m; 6 yg; ] toufxufqkH;
atmifah rh usifh=uH&rnfh w&m;)
Group of six items (Six things conducive to communal living):
1/ um,uH arwWm &Sdjcif; 1: Bodily loving-kindness to the fellows,
2/ 0pDuH arwWm &Sdjcif; 2: verbal loving-kindness to the fellows,
3/ raemuH arwWm &Sdjcif; 3: mental loving-kindness to the fellows,
4/ w&m;ojzifh&aom ypPnf;ukd nDnGwpf Gm r#a0okH;pGJjcif; 4: sharing the rightful gift,
5/ oDv jynfph kHjcif; 5: virtue, moral conduct,
6/ orRm'dÏd tjrifrSef&Sdjcif; / 6: right view.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - ckESpfyg;pk (olawmfaumif; OpPm 7 yg;)
Group of seven items (Seven properties/qualities of a moral/virtuous person):
1/ o'<g 1: Faith,
2/ oDv 2: virtue, moral conduct,
3/ [d&D 3: shame (to do evil), moral shame,
4/ =owWy` 4: fear (to do evil), moral dread,
5/ okw 5: knowledge, learning,
6/ pm* 6: generosity,
7/ ynm / 7: wisdom.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - &Spfyg;pk (ynm&a=umif; w&m; 8 yg;)
Group of eight items (Eight conditions for wisdom):
1/ q&m;orm;xH cspfa=umuf &kdaopGm qnf;uyfjcif;
1: Affection and respect to the teacher,
2/ umvtm;av#mftm; ar;jref;jcif; 2: inquiring from time to time,
3/ ar;jref;jyD; ukd,fa&m pdwfyg oufom&m&jcif;
3: withdrawel of body and of mind, i.e., total rest of body and mind,
4/ ud,
kf fhusifh oDv jynfh0jcif; 4: virtue, fulfilling moral conduct,
5/ t=um;tjrif okwrsm;jcif; 5: much knowledge, vast learning,
6/ ukokdvfw&m; wkd;yGg;atmif tm;xkwf =uKd;pm;jcif;
6: effort to develop wholesome/good deeds,
7/ tusKd;r&Sdaom pum;ukd y,fI tusKd;&Sdonfukdom ajymqkjd cif;
7: avoiding pointless talk and speaking on the dhamma,
8/ jzpfysuf^m%f ESifh usifh=uH aexkdifjcif; /
8: dwelling on contemplation of rise and fall.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - uk;d yg;pk Group of nine items:
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1/ a,medaom reodum& &Sdjcif; 1: Right attitude toward everything,
2/ 0rf;ajrmufjcif; 2: happiness,
3/ ESpfoufjcif; 3: delightfulness,
4/ ukd,f jidrf;csrf;jcif; 4: bodily peace,
5/ pdwf csrf;omjcif; 5: mental peace,
6/ pdwf wnf=unfjcif; 6: concentration,
7/ pdwfwnfjidrfI 7: ‘seeing as it is’ based on concentration,
trSeftwkdif; odjrifjcif;
8/ trSeftwkdif; odjrifjyD; jiD;aiG@jcif; 8: aversion/wearry after seeing well,
9/ jiD;aiG@I wyfrufrSK uif;jcif; / 9: detachment after aversion.
aus;Zl;rsm;aom (A[kum&) w&m;rsm; - q,fyg;pk (t=uD;trSL; tjzpfudk (0g) tumtuG,fukd
jyKwwfaom w&m; 10 yg;)
Group of ten items (Ten things that make a person leader, that give protection):
1/ ukd,fusifh oDv&Sdjcif; 1: Morality,
2/ A[k\kw rsm;jcif; 2: vast knowledge/learning,
3/ rdwfaqGaumif; &Sdjcif; 3: having good friends,
4/ qk;d qkH;r vG,fjcif; 4: easy to be admonished, docile,
5/ taygif;toif; oDwif;ok;H abmfwkd@. udpP=uD;i,fukd aqmif&Gufay;Ekdifjcif;
5: capable of helping others,
6/ w&m;ESifh nDnGwfrSKukd tvk&d Sdjcif; 6: incline to the dhamma,
7/ a&mifh&JvG,fjcif; 7: contentment,
8/ 0D&d, =uD;jcif; 8: great effort,
9/ owd&Sdjcif; 9: mindfulness,
10/ ynm&Sdjcif; / 10: wisdom.
ausmufxuftuQ&mwif Inscribing on a stone/marble tablet.
ausmif; (bkef;=uD;ausmif;) Monastery, temple, Buddhist Church.
ausmif; (bkef;=uD;ausmif;) 10 rsKd; Ten kinds of monasteries:
1/ 0d0dwaW oemoe ] avvkrH kd;vkH jrKd@&Gmausmif; 1: Well-built building,
2/ t&n ] awmav;/i,f ausmif; 2: grove (as monastery),
3/ &kuQrlv ] opfyif&if;ausmif; 3: tree,
4/ yAŠw ] awmifausmif; 4: mountain,
5/ uEN& ] acsmufurBm;,Hausmif; 5: canyon,
6/ *d&d*k[ ] awmifvSKd%facgif;ausmif; 6: grotto,
7/ okome ] ok\mefausmif; 7: grave-yard,
8/ 0eywˆ ] awm=uD; awmeufausmif; 8: forest,
9/ taABmumo ] vGifwD;acgif v[mjyifausmif; 9: open space,
10/ yvmvykÍ ] aumuf&kd;ykH jrufykHausmif; / 10: pile of straw/grass.
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ausmif;ukdrSDI uif;qdwfjcif; - aoemoe y0da0u (uif;qdwjf cif; / a&mifh&Jjcif; - y0da0u - 3 rsKd; )
ausmif;=uD; 0d[m Great monastery/temple/Buddhist Church.
ausmif;aumif; (bkef;=uD;ausmif;) . vuQ%m 5 yg; Five good factors of a monastery:
1/ emwd'l&H empPmoEMH ] jrKd@&GmESifh ra0;vGef; reD;vGef;jcif;
1: Not too far nor too near (from a village/town),
2/ *rem*reordÈMH ] 0ifxu
G f oGm;vm&ef vG,fuljcif;
2: suitable for coming and going, easily accessible,
3/ 'd0g tyùdÀH ] ae@tcg vlwkd@ESifh a&ma&mjyGrf;jyGrf; r&Sdjcif;
3: by day, not frequented by people,
4/ &wWd H tyò'NH ] ntcg rqlnHjcif;
4: by night, quiet and no disturbed noise,
5/ ty` ÈHo ruo 0gwmwy o&Doy or‰\H ] rSufjcif tylvKS dif; ajrGuif;ponf enf;yg;jcif; /
5: no or less flies, mosquitoes, heat-wave etc.
ausmif;wum / ausmif;tr Person, male and female, who donated monastery-building(s).
ausmif;xkdifbkef;=uD; i&Jusa=umif; t*Fg 5 yg; Five things of an abbot casting into hell:
1/ rcsD;rGrf;xkdufolukd csD;rGrf;jcif; 1: Speaking praise of the unpraiseworthy,
2/ csD;rGrf;xkdufolukd uJh&J@jcif; 2: dispraise of the praiseworthy,
3/ r=unfnKdoifhonfukd =unfnKdjcif; (0g) ausmif;Y 0efwdjk cif;
3: faith in things unbelievable (or) stinginess over sharing his lodging,
4/ =unfnKdoifhonfukd r=unfnKdjcif; (0g) 'g,umY 0efwdjk cif; (0g) *k%fY 0efwjkd cif;
4: disbelieve in things believable (or) stinginess over sharing his supporters
(or) jealousy on praising others,
5/ tvSLypPnf;ukd zsufqD; (tvGJokH;pm;vkyf) jcif; (0g) vmbf ypPn;f Y 0efwkdjcif; /
5: misusing the things that are offered him or saṃgha. (or)
stinginess over sharing his gain.
(ausmif;xkid fbek f;=uD; i&Jrusa=umif; t*Fg 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Five things of an abbot not casting into hell are opposite of the above.):
ausmif;xkdifbkef;=uD; t*Fg 5 yg; Five qualifications of a presiding monk (an abbot)
at a temple (monastery):
1/ &[ef; 10 0g jynfjh yD;jcif;
1: At least ten years of age as monk-hood,
2/ bduKQ bduKQ eD 0dbif; (0denf;usifh0wfrsm;) ukd u|rf;=uifvrd Rmjcif;
2: well familiar with two sections – monk’s and nun’s vinaya rules,
3/ oHCmawmfrsm; aqmif&Guf&rnfh uH=uD; uHi,f ukd u|rf;=uifvdrRmjcif;
3: well familiar with legal actions of vinaya rules, minor and major,
4/ cE<mig;yg; / tm,we / "mwf ponfw&m;rsm;ukd a[mjyEkdifjcif;
4: possessing knowledge of five aggregates, bases, elements etc.,
5/ emrfw&m; &kyfw&m;wkd@ukd ykdif;ykdif;jcm;jcm; a[mjyEkdifjcif; /
5: ability to teach about mind and matter (nāma and rūpa).
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ausmif;xkdifbkef;=uD;. =unfnKdbG,f&m vuQ%m 5 yg;
Five things of a good resident monk (abbot):
1/ 0wf=uD;0wfi,f jynfph kHjcif; 1: Accomplishing manners and services,
2/ t=um;tjrifrsm;jcif; 2: vast knowledge,
3/ wpfyg;wnf; aewwfjcif; 3: fond of solitude,
4/ pum;aumif;&Sjd cif; 4: lovely speech,
(ausmif;xkid fbek f;=uD;. =unfnKdbG,f r&Sdaom vuQ%m 5 yg;rSm txufygw@kd rS
qef@usifbufjzpfonf)
(Five things of a bad resident monk (abbot) are opposite of the above.)
ausmif;xkdifbek f;=uD;. =unfnKdbG,f&m vuQ%m 5 yg; (wenf;)
More five things of a good resident monk (an abbot):
1/ 'g,um 'g,dumrwkd@tm; ig;yg;oDvY wnfapjcif;
1: Making the lay-persons virtuous/observed the five precepts,
2/ t&d,opPmav;yg; w&m;awmfukd a[m=um;ay;jcif;
2: dhamma-talk regarding the four noble truths,
3/ rusef;rmaom 'g,um 'g,dumrwkd@tm; &wemok;H yg; rarh&ef owdvufrvGwf=u&ef
a[m=um; owday;jcif;
3: visiting the sick and stirring them up to be mindfull,
4/ tm*EœK {nfo
h nfrsm; =uGvmaomf 'g,um 'g,dumrwk@d tm; ukokdv'f gejyK&ef wkdufwGef;jcif;
4: urging the lay-persons to do good when visitor-monks arrive,
5/ &or# aumif;aumif;qkd;qkd;aom ypPnf;av;yg;jcif; a&mifh&Jjcif; /
5: enjoying whatever he receives, good or bad.
(ausmif;xkid fbek f;=uD;. =unfnKdbG,fr&Sdaom vuQ%m 5 yg;rSm txufyg wk@d rS
qef@usifbufjzpfonf)
(Five things of a bad resident monk (abbot) are opposite of the above.)
ausmif; ESifhywfoufaom "kwifrsm; ("kwif 13 yg; )
ausmif;rsm; (bk&m;&Sif vufxufawmf rxif&Sm;aom ausmif;rsm; )
ausmif;tjypf 18 yg; - urRÏmef;w&m; tm;xkwf&m
The eighteen faults of a monastery for a meditative monk:
1/ r[wWH – ausmif; =uD;vGef;jcif; 1: Largeness,
2/ e0wWH – opfveG f;jcif; 2: newness,
3/ ZdÀwWH – a[mif;vGefjcif; 3: dilapilatedness (being very old),
4/ yEÎ ed\dwwWH – vrf;c&D;ESifh eD;vGef;jcif; 4: a nearby road,
5/ aom¾D – a&tkdif&Sdjcif; 5: a nearby a pond,
6/ yÀH – pm;&aom opf&Guf&Sdjcif; 6: edible leaves,
7/ yky‰ – pm;&aom tyGifh&Sdjcif; 7: flowers,
8/ zvH – opfo;D &Sdjcif; 8: fruit,
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9/ ywêD,wm – xif&Sm;ausmf=um;jcif; 9: famousness,
10/ e*& oEMd\dwwm – jrKd@ESifh eD;jcif; 10: a nearby city,
11/ 'g&k oEMd\dwwm – tdrfaqmuf&Ekdifavmufatmif =uD;rm;aom opfawmESifh eD;jcif;
11: a nearby timber trees,
12/ acwW oEMd\dwwm – v,fajr,majrESifh eD;jcif; 12: a nearby arable fields,
13/ 0dobmeH yk*~vmeH twˆdwm – qef@usifbuf yk*~Kdvfrsm;&Sdaejcif;
13: presence of incompatible persons,
14/ yÃe oEMd\dwwm – oabFmqdyf avSqdyfESifh eD;jcif; 14: a nearby port of entry,
15/ ypPEœ oEM\
d dwwm – ypPE&œ mZft&yfESifh eD;jcif;
15: nearness to the border countries,
16/ &Z…oDr oEMd\dwwm – EkdifiHESpfck tpyfESifh eD;jcif;
16: nearness to the frontier of a kingdom,
17/ toy`g,wm – roifhav#mfjcif; 17: unsuitability,
18/ uvsm%rdwWmeH tvmabm – rdwfaqGaumif; r&Ekdifjcif; 18: lack of good friends.
ausmif;tr=uD; 0domcg (0domcg ausmif;tr=uD; )
ausmf 4 ausmf (jrefrmorkdif;Y usrf;wwftausmf q&mawmfrsm;)
Four great monk-scholars in Myanmar history:
1/ yk*H t&Sift*~0Ho / o'NeDwd usrf;jyK q&mawmf
1: Aggavaṃsa of Bagan, compiler of Sadda-nīti, a Pāḷi grammar text,
2/ ppfudik f; t&Sift&d,0Ho q&mawmf 2: Ariyavaṃsa of Sagaing,
3/ tif;0 t&Sif0&mbdoCFemx q&mawmf 3: Varābhisaṅghanātha of Inn-wa,
4/ awmifzDvm t&SifrkedENaCmo q&mawmf / 4: Munindaghosa of Taung-phi-lar.
=unfnKd Respect, revere.
=unfnKdbG,fukd jyKwwfaom w&m; 10 yg; - 'oyom'eD, "rR
(a*gyuarm*~vmeokwf / Oy&dyÀmoygVd)
Ten qualities/dhammas to be respected/honored:
1/ oDv 1: Virtue,
2/ A[k\kw 2: vast learning,
3/ oEœKÏD – a&mifh&Jjcif; 3: contentment,
4/ psmefav;yg; &jcif; 4: endowed with four jhāna,
5/ Á'<d0d' tbdnmOf &jcif; - zefqif;Ekdifaom wefckd;&jcif;
5: various kinds of supermormal power,
6/ 'dAŠaomw tbdnmOf &jcif; - ewfem; wefckd;&jcif; 6: divine ear,
7/ y&pdwW0dZmee tbdnmOf &jcif; - olwyg;wkd@pdwfukd odEikd fjcif;
7: reading the mind of other beings,
8/ ykaAŠed0gomEk\wd tbdnmOf &jcif; - a&S;twdwfb0rsm;ukd atmifharhEkdifjcif;
8: recollection of previous lives,
9/ 'dAŠpuQK tbdnmOf&jcif; - ewfrsufpd wefckd; &jcif; 9: divine eye,
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10/ tmo0uQ, tbdnmOf&jcif; - tmoa0gw&m; ukefcrf;jcif; /
10: destruction of taints (āsava).
=unfnKdbG,fjzpfa=umif; vmbfvmb&a=umif; w&m; 16 yg; (yom'u&"rR / {uuedygw / t*FkwWKd&ygVd)
Sixteen things that make a monk famous/gained requisites:
1/ tm&ndu – awm& aqmufwnfjcif; 1: Forest-dwelling,
2/ yd¾ygwdu - yd¾ygwf "kwifaqmifjcif; 2: living on alms,
3/ yHokulvdu – yHokul "kwifaqmifjcif; 3: wearing rag-robes,
4/ awpD0&du – wdpD0&duf "kwifaqmifjcif; 4: wearing three robes only,
5/ "rRuxdu – w&m;a[mjcif; 5: preaching the dhamma,
6/ 0de,"& - 0denf;aqmif usifhjcif; 6: mastering in the Vinaya,
7/ Am[kopP – t=um;tjrifrsm;jcif; 7: vast learning,
8/ xm0a&,s – oduQm0g &ifh&Snfjcif; 8: the rank of the elder,
9/ tmuyòr`'g - =unfnKdbG,f toGiftjyifESifh jynfph kHjcif; 9: admirable actions,
10/ y&d0g&or`'g – pif=u,faom tjcHt&HESifh jynfph kHjcif; 10: many followers,
11/ r[my&d0g&wm – rsm;jrwfaom tjcHt&H &Sdjcif; 11: great followers,
12/ aumvykwWd – trsKd;aumif;om;jzpfjcif; 12: a man of good family,
13/ 0ÀayguQ&wm – tqif;vS =unfvifjcif; 13: fair complexion/good looking,
14/ uvsm%0uU&%wm – csKdomaom pum; &Sdjcif; 14: sweet tongue,
15/ ty`d p>wm – tvkd enf;jcif; 15: being contented with little,
16/ ty`gAm"wm – tema&m*g enf;jcif; / 16: freedom from sickness.
=unfnKdbG,f r&Sdjcif;. tjypf 5 yg; Five disadvantages of a monk of undisciplined:
1/ rdrdud,
k fudkvnf; r=unfnKdjcif; 1: Blaming himself,
2/ ynm&Sdrsm; uJh&J@jcif; 2: blaming by the wise,
3/ raumif;owif; ausmf=um;jcif; 3: defame,
4/ awGa0jyD; ao&jcif; 4: dying with confusion,
5/ aojyD; tyg,if &Ja&muf&jcif; / 5: hell after death.
(=unfnKdbG,f&Sdjcif;. tusKd; 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five advantages of a monk of disciplined are opposite of the above.)
=unfnKdbG,f r&Sdjcif;. tjypf 5 yg; (wenf;)
More five disadvantages of a monk of undisciplined:
1/ r=unfnKdao;olrsm; =unfnKdrvmjcif; 1: Remaining the unfaithful, unfaithful,
2/ =unfnKdjyD;olrsm; t=unfnKdysufjcif; 2: becoming the faithful otherwise,
3/ bk&m;tqkH;trukd rvkdufemjcif; 3: not following the Buddha’s teaching,
4/ aemufvmaemufom;rsm; twkkvu kd fEkdifjcif; 4: possible followers of the undisciplined,
5/ pdwfr=unfvifjcif; / 5: unclear mind.
(=unfnKdbG,f&Sdjcif;. tusKd; 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five advantages of a monk of disciplined are opposite of the above.)
=unfnKdrSK tm&kH 4 rskdK; Four causes of getting faith:
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1/ &lyyrm% &lyyoEM ] tjrif tm&kHa=umifh =unfnKdrSK / ,kH=unfrSK (vlwkd@. ok;H ykH ESpfykH)
1: Getting faith/confidence because of pleasant looking (two-third of mankind
in this group),
2/ o'Nyrm% o'NyoEM ] t=um; tm&kHa=umifh =unfnKdrSK / ,k=H unfrSK (ig;ykH av;ykH)
2: because of fame/name-recognition (four-fifth),
3/ vlcyrm% vlcyoEM ] acgif;yg;rSK tusifha=umifh =unfnKdrSK / ,kH=unfrSK (q,fykH ukd;ykH)
3: because of austerity/asceticism (nine-tenth),
4/ "rRyrm% "rRyoEM ] "rRtajccHI =unfnKdrSK / ,kH=unfrSK (wpfodef;rSm wpfa,muf) /
4: because of Dhamma (one in 100,000).
=unfhjcif; 5 yg; (bk&m;tavmif;)
Five great investigations of Bodhisatta to be born at his last birth:
1/ umv ] vlwkd@. toufwef;twuf / tus umvukd =unfjh cif; 1: Appropriate time,
2/ 'Dy ] u|ef;ukd =unfhjcif; 2: island-continent,
3/ a'o ] EkdifiH (rZPsdr) a'oukd =unfhjcif; 3: country,
4/ ukv ] trsKd;tEG,fukd =unfhjcif; 4: family,
5/ rmwk tm,ky&dap>' ] rdcif. touftykdif;tjcm;ukd =unfhjcif; /
5: his would-be-mother’s life span.
=urf;xrf;rSKuif;jcif; (ty*AB ) 3 rsKd; Three kinds of humbleness that is away from rudeness:
1/ ukd,f trlt&m =urf;xrf;rSKuif;jcif; 1: Bodily humbleness,
2/ ESKwf trlt&m =urf;xrf;rSKuif;jcif; 2: verbal humbleness,
3/ pdwf trlt&m =urf;xrf;rSKuif;jcif; / 3: mental humbleness.
=um&Snpf Gm wpfae&mwnf;Y aejcif;. tjypf 5 yg; (&[ef;awmfrsm;)
Five faults/consequences for a monk who dwells in a place for a long time:
1/ ouFef;paom ypPnf;rsm;vmjcif; 1: Amass the four requisites,
2/ axmywfpaom aq; - ponfyh pPnf;rsm;vmjcif;
2: amass the other things such as butter,
3/ jyKbG,fudpP rsm;vmjcif; 3: a lot of things to be done,
4/ &[ef;wk@d ESifh rav#mfaom qufqHenf;jzifh (vlwd@k ESifh) qufqHvm&jcif;
4: improper relationship with the devotees,
5/ tjcm;wpfae&m&m oGm;v#if iJhuu
G fae&jcif; /
5: a lot of consideration on the dwelling place while going out.
=um&Snrf S odEikd faom t&m 4 rsKd;
It takes long time to be understood for four things/conditions.
1/ =um&Snpf Gmaygif;oif;=unfrh S ukd,fusifhoDv&Sd r&Sd odEikd fonf
1: Virtue is to be understood by long association;
2/ =um&SnfpGm tvkyftukdifpD;yGg; twlvkyf=unfhrS pdwx
f m; aumif;raumif;odEkdifonf
2: one’s integrity, by long living with him;
3/ =um&Snpf Gm ab;&ef tEœ&m,f&SdrS tpGrf;owWd&Sd r&Sdudk odEkdifonf
3: one’s courage, by the time of danger/difficulty;
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4/ =um&Snpf Gm aqG;aEG;=unfrh S ynm&Sd r&Sdukd odEkdifonf /
4: one’s wisdom, by long conversation/discussion.
=umoyaw;eH tuQ&m 5 vk;H (tuQ&mrsm;. ae@eH oauFwrsm; )
=ud,m Verb (grammar).
=ud,m 2 rsKd; Two verb forms:
1/ um&kduf =ud,m 1: Causative verb,
2/ ok'< =ud,m 2: common/not-causative verb.
=ud,mpdwf Functional consciousness.
=uD;yGg;a=umif; w&m; 4 yg; Four conditions for a person’s wealth and happiness:
1/ OÏme or`'g - x=uG vkH@v 0D&d, &Sdjcif;
1: The accomplishment of persistent effort,
2/ tm&uQ or`'g - xdrf;odrf; apmifha&SmufEkdifjcif;
2: the accomplishment of watchfulness,
3/ uvsm% rdwWwm – rdwfaqGaumif; &Sdjcif;
3: good friendship,
4/ or ZD0dwwm – w&m;ojzifh toufarG;0rf;ausmif;rSK jyKjcif; /
4: balanced/lawful livelihood.
=uD;yGg;a=umif; w&m; 5 yg;
Five conditions for a person’s wealth and happiness:
1/ w&m;ojzifh&SmazG&&Sdaom ypPnf;OpPmwk@d jzifh rdbwk@d tm; &kdaopGmvkyfau|;jcif;
1: Honoring and serving one’s parents,
2/ ZeD;r,m; orD;om; aus;u|efwkd@tm; av;pm;pGm jyKpkapmifha&Smufjcif;
2: honoring and cherishing one’s wife, children and slaves,
3/ rdrd. tvkyform;rsm;ukd av;pm;pGm jyKpkapmifha&Smufjcif;
3: honoring and supporting one’s employees,
4/ ewfw@kd tm; Avdewfpmay; ylaZmfjcif;
4: oblation to deities,
5/ &[ef;ykÀm;wkd@tm; vSL'gef;axmufyHh &dkaopGmvkyfau|;jcif; /
5: honoring and supporting respectfully recluses and Brahmins.
=uD;yGg;jcif; 10 rsKd; Ten growths:
1/ v,f,majr =uD;yGg;jcif; 1: Growth of land/firm,
2/ OpPmpyg; =uD;yGg;jcif; 2: of wealth and granary,
3/ om;orD; =uD;yGg;jcif; 3: of children and wife,
4/ u|ef trSKvkyf=uD;yGg;jcif; 4: of slaves and employees,
5/ ajcav;acsmif;owW0grsm; =uD;yGg;jcif; 5: of four-footed beasts,
6/ o'<g =uD;yGg;jcif; 6: of faith,
7/ oDv =uD;yGg;jcif; 7: of virtue,
8/ okw t=um;tjrif =uD;yGg;jcif; 8: of learning/knowledge,
9/ pm* pGef@=uJay;urf;rSK =uD;yGg;jcif; 9: of generosity,
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10/ ynm =uD;yGg;jcif; 10: of wisdom.
=uD;av;aom tmywf 31 rsKd; (*&ku - =uD;av;aom- tmywf 31 rsKd; )
=udKwifI rodEikd faom w&m; 5 yg; Five unknowable things:
1/ ZD0dw ] toufrnfr# ae&rnf 1: One’s life-end,
2/ Asm"d ] tb,fa&m*gESifh ao&rnf 2: the dying disease,
3/ umv ] tb,fESpf tcsdefrSm ao&rnf 3: the time of death,
4/ a'[edauQye ] tb,fok\mefrSm jrSKyfESH&rnf 4: the place of burial/cremation,
5/ *wd ] tb,fb0ok@d vm;a&muf&rnf / 5: what realm of after-life.
=udK;pm;jcif; 2 rsKd; Two kinds of striving:
1/ vlom;rsm; ypPnf;av;yg;vSL'gef;&ef =udK;pm;jcif;
1: Striving of lay people for the purpose of supporting four requisites to the monks,
2/ &[ef;awmfrsm; udaoompGef@&ef =udK;pm;jcif; /
2: striving of the monks for the relinquishment of all taints.
=uKd;pm;jcif; 3 rsKd; ("mwf) Three elements of effort:
1/ tm& rB "mwk – pwif =uKd;pm;jcif; 1: The element of initiative,
2/ eduUr "mwk – tysif;rzuf qufvuf=uKd;pm;jcif; 2: of launching,
3/ y&uUr "mwk – xyfcg xyfcg =uKd;pm;jcif; / 3: of persistence.
=uKd;pm;jcif; 4 yg; (y"me ] w&m;tm;xkwf =uKd;pm;jcif; 4 yg; )
=uKd;pm;&rnfh w&m; 3 rsKd; Three things should be exercised:
1/ rjzpfao;aom tukokdvfrsm; rjzpfvm&ef
1: For the non-arising of unarisen unwholesome qualities,
2/ rjzpfao;aom ukokdvfrsm; jzpfvmap&ef
2: for the arising of unarisen wholesome qualities,
3/ cE<mukd,Yf jzpfay:vmaom 'kuaQ 0'emrsm;ukd onf;cHEkdif&ef /
3: for enduring arisen bodily painful, disagreeable feelings.
a=u;pnf Triangular brass gong.
a=u;pnfwD; tr#a0 Sharing merit by hitting a flat triangular brass gong.
a=umuf&@GH a=umif; w&m; 5 yg; (&J&ifha=umif; - 0dom&' - w&m; 5 yg; )
=uHpnfpdwfu;l rSKukd tajccHI (ord'<dow
k f / e0uedygw / t*Fkw&W ygVd)
Based on intention and thought (the Gradual Discourses):
1/ =uHpnfpdwfu;l rSKrsm;onf - emrf&kyfv#if ta=umif;&Sd. /
1: The basis of intention and thought is name-and-form.
2/ - "mwfoabmY xl;jcm;jcif;ok@d a&muf. /
2: They become diversified in relation to the elements.
3/ - z\v#if jzpfa=umif;&Sd. / 3: They originate from contact.
4/ - a0'emv#if aygif;qkH;&m&Sd. / 4: They converge upon feeling.
5/ - orm"dv#if tOD;&Sd. / 5: They are headed by concentration.
6/ - owdv#if t=uD;tuJ&Sd. / 6: Mindfulness exercises authority over them.
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7/ - ynmv#if vGefuJrSK&Sd. / 7: Wisdom is their supervisor.
8/ - 0drkwWd zkdvfv#if tESpfom&&Sd. / 8: Liberation is their core.
9/ - tjrKdufedAŠmefo@kd ouf0if. / 9: They ultimate in the deathless (nibbāna).
=uHpnfI r&Ekdifaomt&m 4 yg; (tpdaEœ,s - =uHpnfI r&Ekdifaomt&m - 4 yg; )
=uHpnfokH;oyfjcif; 18 rsKd; Eighteen kinds of mental exploration:
rsufpdjzifh jrifp&mtm&kHukd jrifjyD; 1/ aomre\ jzpfa=umif;ukd =uHpnfoHk;oyf.
On seeing a form with the eye, 1: one explores a form productive of joy;
2/ a'gre\ jzpfa=umif;ukd =uHpnfo;kH oyf.
2: one explores a form productive of grief;
3/ OayuQm jzpfa=umif;ukd =uHpnfo;kH oyf.
3: one explores a form productive of equanimity.
em;jzifh =um;p&mtm&kHukd =um;jyD; 4/ aomre\ jzpfa=umif;ukd =uHpnfoHk;oyf.
On hearing a sound with the ear, 4: one explores a sound productive of joy;
5: one explores a sound productive of grief;
6: one explores a sound productive of equanimity.
ESmacgif;jzifh eHp&mtm&kHukd eHjyD; 7/ aomre\ jzpfa=umif;ukd =uHpnfoHk;oyf.
On smelling an odour with the nose,
7: one explores an odour productive of joy;
8: one explores an odour productive of grief;
9: one explores an odour productive of
equanimity.
v#mjzifh v#ufp&mtm&kHukd v#ufjyD; 10/ aomre\ jzpfa=umif;ukd =uHpnfoHk;oyf.
On tasting a flavor with the tongue,
10: one explores a flavor productive of joy;
11: one explores a flavor productive of grief;
12/ OayuQm jzpfa=umif;ukd =uHpnfoHk;oyf.
12: one explores a flavor productive of
equanimity.
uk,
d fjzifh awG@xdp&mtm&kHukd awG@xdjyD; 13/ aomre\ jzpfa=umif;ukd =uHpnfoHk;oyf.
On touching a tangible with the body,
13: one explores a tangible productive of joy;
14: one explores a tangible productive of grief;
15/ OayuQm jzpfa=umif;ukd =uHpnfoHk;oyf.
15: one explores a tangible productive of
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equanimity.
pdwfjzifh =uHp&mtm&kHukd =uHjyD; 16/ aomre\ jzpfa=umif;ukd =uHpnfoHk;oyf.
On cognizing a mind-object with the mind,
16: one explores a mind-object productive of joy;
17: one explores a mind-object productive of grief;
18/ OayuQm jzpfa=umif;ukd =uHpnfoHk;oyf. /
18: one explores a mind-object productive of
equanimity.
=uHpnfokH;oyfjcif; 18 rsKd;wk@d wGif wpfrsKd;pD wpfrsKd;pDY
1/ a*[odw – umr*k%fukd rSDI=uHpnfo;kH oyfjcif;
2/ aeuQrRodw – umrrSxGufajrmufrSKukd rSDI=uHpnfokH;oyfjcif;[k ESpfrsKd;pD yGg;jyefaoma=umifh
owW0gw@kd twGuf -
oHo&m0ÉftwGif;rSm vnfywfa=umif; 18 yg; š oHo&m0ÉfrS xGufajrmufa=umif; 18 yg;
] aygif; 36 yg;aom 0wWy' wk@d jzpf=uonf /
Among the eighteen kinds of mental exploration, each is of two kinds –
1: based on house-whole life, altogether 18 and
2: based on renunciation, altogether 18 = net total 36.
They are called 36 positions of being.
uGrf;awmifukdif Girl(s) carrying betal offertory in a noviciation procession,
village velle.
uG,fvGefjcif;. ta=umif;w&m; 4 yg; (aojcif;. ta=umif;w&m; 4 yg; )
uGsef 4 rsKd; Four kinds of slave:
1/ "euUwD ] aiGjzifh 0,f,laom uGsef 1: Bought slave,
2/ u&r&meDw ] ok@H yef; uGsef 2: captive-at-war slave,
3/ omrH 'goAs ] rdrdoabmtwkdif; uGsefcHvmaom uGsef 3: volunteer slave,
4/ taEœmZmw ] tdrfayguf uGsef / 4: slave born by a slave.
uGsef / tvkyform; usifh0wf 5 yg;
Five duties/responsiblities/obligations of slaves/employees to their master:
1/ t&Sifocifxuf apmjyD;tdyf&mrS xjcif; 1: Getting up before their master,
2/ t&SifocifaemufrS tdyf&m0ifjcif; 2: going to bed after their master,
3/ ay;rSom ,ljcif; 3: taking what is given,
4/ oifhawmfpGm vkyfuikd f=uKd;pm;jcif; 4: working properly,
5/ t&Sifocif. *k%faus;Zl; 5: praising and keeping the good reputation of their
uko
d m ajymqkjd cif; / master.
uíef;=uD; 4 uíef; Four Great Islands (in Buddhist cosmology):
1/ ta&S@ uíef; (ykAŠ0da'[) - ,lZem 7000 us,f0ef;jyD; vxuf0ufjcrf; ykHo¾mef&Sdonf /
1: The Great Island to the east of Mt. Meru, called Pubba-videha, square 7,000
Yūjanā with half-moon shape, (A yūjanā is about 7 miles.)
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2/ taemuf uíef; (ty&a*g,me) - ,lZem 7000 us,f0ef;jyD; vjynfh0ef; ykHo¾mef&Sdonf /
2: The Great Island to the west of Mt. Meru, called Apara-goyāna, square 7,000
yūjanā with full-moon shape,
3/ awmif uíef; (ZrŠK'Dy) - ,lZem 10000 us,f0ef;jyD; ok;H axmifhykHo¾mef&Sdonf /
3: The Great Island to the south of Mt. Meru, called Jambudīpa, square 10,000
yūjanā with triangle shape,
4/ ajrmuf uíef; (OwW&uk&k) - ,lZem 8000 us,f0ef;jyD; av;a'gifh ykHo¾mef&Sdonf /
4: The Great Island to the north of Mt. Meru, called Uttarakuru, square 8,000
yūjanā with square shape.
(rSwfcsuf – awmifu|ef;uJho@kd yif wm0wd HombkH / tok&mbkH / t0Dpdi&Jwd@k onf ,lZem 10000 pD
us,f0ef;=uukef. / v. t0ef;onf 49 ,lZem ae.t0ef;onf 50 ,lZem&Sd.)
(Note: As the Great Island to the south of Mt. Meru, called Jambudīpa, is square
10,000 yūjanā wide, so the Realm of Thirty-three Gods, of Asūrā and of Avīci Hell
are. The moon is 49 yūjanā wide and the sun, yūjanā 50 wide.)
=uGuf 4 rsKd; Four kinds of mouse:
1/ wGif;wl;jyD; wGif;ratmif;aom=uGuf
1: A mouse digs a hole but does not live in it.
2/ wGif;atmif;jyD; wGif;rwl;aom=uGuf
2: A mouse lives in a hole but does not dig it,
3/ wGif;ukd rwl;vnf;rwl; ratmif;vnf;ratmif;aom=uGuf
3: A mouse neither digs a hole nor lives in it.
4/ wGif;ukd wl;vnf;wl; atmif;vnf;atmif;aom=uGuf /
4: A mouse digs a hole and then lives in it.
(T Oyrmrsm;twl vlaygif;rsm;pGm &Sd=uukef.)
(These similes apply to a lot of persons.)
(c)
cufcJeufeJaom (a[mjy &Sif;jy&eftwGuf) w&m; 4 rsKd;
Four dhammas that are difficult/impossible to explain:
1/ opPmw&m; 1: The truth,
2/ owW0grsm; (jzpfwnfaeykH) 2: a being,
3/ yÉdoaE<aejcif; 3: rebirth-linking,
4/ yÉdpPorky`g'f / 4: dependent origination.
cifyGef; usifh0wf 5 yg; (vif - cifyGef; - usifh0wf 5 yg; )
cifyGef;=uD; 10 yg; Ten great friends:
1/ orRmorŠK'< bk&m;&Sif 1: Universal Buddha,
2/ yapPu Ak'< 2: individual Buddha,
3/ t*~om0u 3: the chief disciples of Buddha.
4/ &[Eœm 4: arahants, Buddhist saint,
5/ rdcif 5: one’s own mother,
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6/ zcif 6: one’s own father,
7/ touf*k%foDv=uD;rm;aom olawmfaumif;rsm; 7: elderly moral persons,
8/ q&m 8: one’s own teacher,
9/ apwemxm;jyD; ay;bl;au|;bl;ol 9: persons who have helped whole-heartedly,
10/ w&m;a[mjy "rRuxdu / 10: Dhamma-preacher.
c% A moment, a second.
c%i,f 3 csuf (emrf &kyfw@kd .) Three moments (of mind and matter):
1/ Oyg'f ] jzpf 1: Arising, beginning,
2/ XD ] wnf 2: existing,
3/ bif ] ysuf 3: falling, ending.
cwWd, Royalty, nobility, a caste in Hindu class-system.
cEœu Prince Siddattha’s favourate horse; he rode it at the time
of his ‘great renunciation’.
cEœD ] onf;cHjcif; Patience, forbearance, serenity.
cE<u0wf 14 yg; (&[ef;omra%usifh0wfrsm;) Fourteen kinds of duty for monk and novice:
1/ tm*EœKu0wf – {nfhonf tm*EœK&[ef;rsm;. vku
d femusifh=uH&rnfh wm0ef0wW&m;
1: Duties regarding visiter-monks,
2/ tm0godu0wf – ausmif;ae &[ef;rsm;. vkdufemusifh=uH&rnfh wm0ef0wW&m;
2: duties regarding residence-monks,
3/ *rdu0wf – c&D;oGm; &[ef;rsm;. vkduef musifh=uH&rnfh wm0ef0wW&m;
3: duties regarding traveler-monks,
4/ tEkarm'em0wf – qGrf;w&m;a[maom&[ef;rsm;. vkdufemusifh=uH&rnfh wm0ef0wW&m;
4: duties regarding the monks who give dhamma-talk,
5/ bwW*~0wf – qGrf;pm;ausmif;Y vkdufemusifh=uH&rnfh wm0ef0wW&m;
5: duties regarding the eating-hall,
6/ yd¾pm&du0wf – qGrf;cH&mY vku
6: duties regarding going alms-round,
7/ tm&nu0wf – awmae&[ef; vku
7: duties regarding forest-dweller-monks,
8/ aoemoe0wf – ausmif;tdyf,mae&mESifhywfoufI vkdufemusifh=uH&rnfh wm0ef0wW&m;
8: duties regarding lodgings,
9/ ZEœmC&0wf – rD;zkdY vku
9: duties regarding kitchen,
10/ 0pPuÉk D0wf – usif=uD;usifi,foGm;&m ukÉDtyd fomY vku
10: duties regarding restroom/toilet,
11/ OyZPsm,0wf - &Sif&[ef;jyKay;aom q&m. vkdufemusifh=uH&rnfh wm0ef0wW&m;
11: duties regarding ordination-master,
12/ o'<d0d[m&du0wf – twlaewynfh. vku
12: duties regarding residence student-monks,
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13/ tmp&d,0wf – rSDckdtm;xm;&m q&m. vkdufemusifh=uH&rnfh wm0ef0wW&m;
13: duties regarding teacher-monks,
14/ taEœ0godu0wf – teD;uyfaexkid faomwynf.
h vku
d femusifh=uH&rnfh wm0ef0wW&m; /
14: duties regarding personal attendance-monks.
cE<0*~ oH,w k f (oH,kwW) ygVd - oH,kweW dum,f ig;usrf;wGif wwd,usrf;jzpfonf / t"dutm;jzifh
cE<mig;yg; w&m;wdk@ESifh ywfoufaom okwWefrsm; yg0ifonf /
Khandha-vagga Saṃyutta: The third book of the ‘Connected Discourses’.
The discourses regarding with the five aggregates are mainly in this text.
cE<m – taygif;tpktzGJ@tpnf; Aggregate, group, collection, heap.
cE<m 3 yg; (t&d,m) Three divisions of Ariya (Holy-ones):
1/ oDvuQE<m ] oDvtpk 1: Division of Ariyan morality,
2/ orm"duEQ <m ] orm"dtpk 2: of Ariyan concentration.
3/ ynmuQE<m ] ynmtpk / 3: of Ariyan wisdom.
cE<m 5 yg; Five aggregates/groups:
1/ &lyuQE<m - &kyftpk 1: Form, physical, material, matter, corporeality,
2/ a0'euQE<m – a0'em tpk 2: feeling, sensation,
3/ onmuQE<m – onm tpk 3: perception, discrimination, notion,
4/ ocFg&uQE<m – ocFg& tpk 4: mental formations, mental dispositions,
impulses, forces, compositional factors, activities, predispositions,
5/ 0dnm%uQE<m – pdwf0d^m^f tpk / 5: consciousness.
cE<m 5 yg; ckESpfXmewk@d Y odu|rf;vdrfrmjcif; (owWXme ukov)
Skill in seven cases of the five aggregates:
1/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- ukd odu|rf;vdrfrmjcif;
1: Understanding the form – perception – mental formations – consciousness,
2/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- jzpfa=umif;ukd odu|rf;vdrfrmjcif;
2: understanding its (their) origin,
3/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- csKyfjidrf;&mukd odu|rf;vdrfrmjcif;
3: understanding its (their) cessation,
4/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- csKyfjidrf;&mokd@ a&mufa=umif;tusifhukd
odu|rf;vdrfrmjcif;
4: understanding the way leading to its (their) cessation,
5/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- . om,mbG,fukd odu|rf;vdrfrmjcif; /
5: understanding its (their) gratification,
6/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- . tjypfukd odu|rf;vdrfrmjcif; /
6: understanding its (their) danger,
7/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- rS vGwfajrmufrSKukd odu|rf;vdrfrmjcif; /
7: understanding its (their) escape.
cE<m 5 yg;ukd av;jyef (pwky&d0Ã) tm;jzifh odjcif;
Knowing directly the four phases of the five aggregates:
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1/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- ukd xk;d xGif;odjcif;
1: Directly knowing the form – perception – mental formations – consciousness,
2/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- jzpfa=umif;ukd xkd;xGif;odjcif;
2: directly knowing its (their) origin,
3/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- csKyfjidrf;&mukd xkd;xGif;odjcif;
3: directly knowing its (their) cessation,
4/ &kyf- / a0'em- / onm- / ocFg&- / 0dnmOf- csKyfjidrf;&mokd@a&mufa=umif;tusifhukd xkd;xGif;odjcif; /
4: directly knowing the way leading to its (their) cessation.
cE<m 5 yg; ta=umif;w&m;rsm; Cause and condition of the five aggregates/groups:
1/ r[mbkwfav;yg;onf &lyuQE<m - &kyftpk. ta=umif;
1: Four great elements are the cause and condition of form/physical/material/
Matter/corporeality.
2/ z\onf a0'euQE<m – a0'emtpk. ta=umif;
2: Contact is the cause and condition of feeling/sensation,
3/ z\onf onmuQE<m – onmtpk. ta=umif;
3: Contact is the cause and condition of perception/discrimination/notion,
4/ z\onf ocFg&uQE<m – ocFg&tpk. ta=umif;
4: Contact is the cause and condition of mental formations/mental dispositions/
Impulses/forces/compositional factors/activities/predispositions,
5/ emrf&kyfonf 0dnm%uQE<m – pdwf0dnmOftpk. ta=umif; /
5: Mind and matter are the cause and condition of consciousness.
cE<m 5 yg; toD;oD;wkd@. t*Fg 11 yg; Eleven segments of the five aggregates:
1/ twdwf cE<m 1: Past aggregate,
2/ tem*wf cE<m 2: future aggregate,
3/ ypPKyèf cE<m 3: present aggregate,
4/ twGif; cE<m 4: internal aggregate,
5/ tjyif cE<m 5: external aggregate,
6/ t=urf;pm; cE<m 6: gross aggregate,
7/ tEkpm; cE<m 7: subtle aggregate,
8/ t,kwf cE<m 8: inferior aggregate,
9/ tjrwf cE<m 9: superior aggregate,
10/ ta0; cE<m 10: far aggregate,
11/ teD; cE<m / 11: near aggregate.
cE<m 5 yg; Oyrm 5 csuf (tpOftwkdif;)
Five similes regarding the five aggregates (respectively):
1/ a&jrSKyf yrm &lyuQE<m 1: A lump of foam,
2/ a&yGuf yrm a0'euQE<m 2: a water bubble,
3/ wHv#yf yrm onmuQE<m 3: a mirage,
4/ iSufaysmwkH; yrm ocFg&uQE<m 4: a banana-tree trunk,
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5/ rsufvSnhf yrm 0dnm%uQE<m / 5: a magical illusion.
cE<maA' Anatomy.
cE<m0ef Burden of the body’s being.
cE<m0efcs Passing into nibbāna, final dissolution of aggregates.
c, Destruction, exhaustion.
c&D; =um&Snpf GmoGm;aom &[ef;. tjypf 5 yg;
Five disadventages of a monk who frequents long trips:
1/ r=um;bl;ao;onfukd r=um;em& 1: Not hearing (dhamma) the unheard,
2/ =um;bl;jyD;ukd rjzLpifap 2: not clearing the heard,
3/ w&m;Y r&J&ifh 3: no confidence in dhamma,
4/ a&m*gpGJuyfwwf. 4: possible desease/illness,
5/ rdwfaqGaumif; r&Sdjzpfwwf. / 5: not to get good friend.
(c&D; =um&Snpf Gm roGm;aom &[ef;. tusKd; 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five adventages of a monk who does not frequent long trips are opposite
of the above.)
cvkyp>mbwWdu "kwif – aemufrS a&mufvmaomqGrf;ukd vufrcHjcif; ("kwif 13 yg; )
cvkyp>mbwWdu "kwif. tusKd; 5 yg; Five benefits of later-food-refuser’s practice:
1/ tpmykdESifh ywfoufjyD; tjypfr&Sdjcif; 1: No fault regarding extra food,
2/ 0rf;jynfh (Akdufum;) atmifrpm;jcif; 2: no overloading of the stormach,
3/ ypPn;f tmrdoukd rokdrSD;jcif; 3: no keeping food,
4/ pm;aomufbG,f xyfrH&Sm&ef rvkad wmhjcif; 4: no need to search for food again,
5/ tvkdenf;jcif; ponfwkd@ESifh av#mfnjD cif; / 5: conformity with the fewness of wishes.
ck'Nu edum,f (edum,fig;&yf ) ‘The Collection of Minor Discourses’.
cdÄm'ou ] aysmfaysmfyg;yg; t&G,f q,fpkESpf Decade of carefree (from 11 to 20 years of age).
cdv – ajimifhql; 3 rsKd; Three thorns:
1/ &m* - wyfrufjcif; 1: Lust,
2/ a'go – trsufxGufjcif; 2: anger,
3/ arm[ - awGa0jcif; / 3: delusion.
ck'Nu edum,f – usrf;i,frsm; 20 The twenty books of the Minor Discourses:
1/ ck'Nu ygX 1: The Minor Readings,
2/ "rR y' 2: Word of the Doctrine,
3/ O'ge 3: Verses of Uplift,
4/ Áwd 0kwWu 4: As It Was Said,
5/ okwW edygw 5: Group of Discourses,
6/ 0drme 0wˆK 6: Stories of the Mansions,
7/ ayw 0wˆK 7: Stories of the Departed,
8/ ax& *gxm 8: Elders' Verses, Psalms of the Brethren,
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9/ ax&D *gxm 9: Elders' Verses, Psalms of the Nuns,
10/ ax&myg'ge 10: The Biographies of the Elders,
11/ ax&Dyg'ge 11: The Biographies of the Nuns,
12/ Ak'< 0Ho 12: The Chronicle of the Buddhas,
13/ p&d,m ydÉu 13: The Basket of Conduct,
14/ Zmwu 14: Birth-stories,
15/ r[m eda'No 15: The Major Exposition,
16/ plV eda'No 16: The Minor Exposition,
17/ yÉdorB'd g r*~ 17: The Path of Discrimination,
18/ aewWd 18: The Guide,
19/ ayÉaum ya'o 19: The Instruction on the Piṭaka,
20/ rdvEd N yOS / 20: The Question of King Milinda.
ck'Nu ygX ygVd – ck'Nuedum,f. yxrqkH;usrf;pmjzpfonf / ‘zwfpmi,f’ [k t"dy`g,f&Sdygonf / o&%*kH
3 yg; / 10 yg; oDv / r*Fvokwf / &weokwf / arwWokwf paom okwWef 9 ckyg&Sdonf /
‘Khuddaka-pāṭha’: The Minor Reading’, This is the first book of ‘the Collection
of Minor Discourses’. It includes 9 suttas such as ‘the Three refuges’, ‘the Ten
Precepts’, ‘the Blessing Discourse’, ‘the Jewel Discourse’ and ‘the Loving-
kindness Discourse’.
ckESpfawmif&Sd qifajymifukd xef;vufjzifh zkH;uG,fouJho@kd
(Oy\,okwf / u\yoH,kwf / ed'ge0*~ oH,kwWygVd)
Simile: As concealing a seven tubit-high elephant by a palm leaf.
(Kassapa Saṃyutta, Nidāna-vagga Saṃyutta Pāḷi)
ckESpfESpft&G,f &[Eœmjzpfaom omra% 2 yg;
Two novices who attained arahant-hood at the age of seven:
1/ okre omra% 1: Sumana,
2/ aomygu omra% / 2: Sopāka.
ckESpfjynfaxmifrif;rsm; (bk&m;&Sif"mwfawmf cH,=l uonhf)
Seven regional kings who were shared the Buddha’s relics:
1/ tZmwowf rif; 1: King Ajātasattu,
2/ vdp>0D rif;rsm; 2: Kings of Licchavī,
3/ rv† rif; 3: King of Malla,
4/ uy`dv rif; 4: King of Kappilavatthu,
5/ tv†uy` rif; 5: King of Allakappa,
6/ aumvd, rif; 6: King of Koliya,
7/ yg0g rif; / 7: King of Pāvā.
ckdu&f efjzpfa=umif; w&m; 6 yg; (0d0g' rlv - &efjzpfa=umif; - w&m; 6 yg; )
ckd;ol=uD; 5 rsKd; (olckd;=uD; 5 a,muf )
ckd;ol=uD; "g;jy=uD;. ysufpD;a=umif;t*Fg 8 yg; (apm&okwf / tÏuedygw / t*FkwW&ygVd)
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Eight factors of a thief/robber who gets into trouble and does not last long:
1/ rdrd (olckd; "m;jy) tm; r&kdufESufolukd rdrdu &kdufESufykwfcwfjcif;
1: Attaking a person who does not attach him,
2/ ypPn;f ukd t=uGif;rJh (tukef) ,ljcif; 2: stealing without leaving anything behind,
3/ rdef;rukd owfjcif; 3: killing a woman,
4/ owk@d orD;ukd zsufqD;jcif; 4: raping a young girl,
5/ &Sif&[ef;ukd vk,ufjcif; 5: robbing a monk,
6/ rif;b¾mwkdufukd vk,ufjcif; 6: robbing the royal treasury,
7/ tvGefeD;&mY ckd; wkdufjcif; 7: doing his work in his neighborhood,
8/ odrf;qnf;rSKY rvdrfrmjcif; / 8: no skill in hiding his plunder.
(ckd;ol=uD; "g;jy=uD;. rysufpD;a=umif;t*Fg 8 yg;rSm txufygw@kd rS qef@usifbufjzpfonf)
(Eight factors of a thief/robber who does not get into trouble and lasts
long are opposite of the above.)
ckd;uHajrmufjcif;. t*Fg 4 yg; (t'dEM ckd;uHajrmufjcif;. t*Fg 4 yg; )
acwf An age, time, field.
acwf 3 yg; Three kinds of age:
1/ Zmwd acwf - bk&m;tavmif; yÉdoaE<aepOf wkHvSKyfaom p=um0Vm wpfaomif;
1: Ten thousand trembling universes while Buddha-to-be was conceived,
2/ tm%m acwf - bk&m;&Sif. "rRpuftm%m a&muf&&Sd m p=um0Vm ukaÉwpfodef;
2: a thousand billion universes upon which the power of Buddha’s teaching
(dhamma) spreads,
3/ 0do, acwf - oAŠnKw^m%fawmf usufpm;&m ra&rwGufEkdifatmifrsm;aom p=um0Vm /
3: uncountable universes upon which Buddha’s wisdom spreads.
acwf 4 yg; (,k*f 4 yg; - acwf - )
acwf 5 yg; (,k*f 5 yg; - acwf umv - )
acwf - ,k* - 5 rsKd; Five kinds of age:
1/ 0drkwdW ,k* - r*fzkdvfedAŠmef &Ekdifaomacwf 1: The age of Path, Frution and Nibbāna,
2/ orm"d ,k* - psmeformywf &Ekdifaomacwf 2: of Trance and Supernatural-powers,
3/ oDv ,k* - oDvaqmufwnf Ekdifaomacwf 3: of Moral Virtue,
4/ okw ,k* - ydÉuwf t=um;tjrif &Ekdifaomacwf 4: of Book-knowledge,
5/ 'ge ,k* - tvSLjyKEkdifaomacwf / 5: of Donation.
acwWc% A moment.
cJzG,fabmZOf Edable/eatable things, food.
acgifu rkd;rvkH tdrftukefysufpD;jcif; (t&uQdwokwf / wduedygw / t*FkwW&ygVd)
If a house’s peaked roof is leaking the rain, the whole house will fail.
acgif;aqmifyk*~Kdvf ESifh tkyfpk 4 rsKd; Four groups of leader and followers:
1/ acgif;aqmif uk,
d fusifhw&m;r&Sd aemufvdkufvnf;ukd,fusifhw&m;r&Sd
1: Both a leader and his followers are wicked.
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2/ acgif;aqmif uk,
d fusifhw&m;r&Sd aemufvdkufomuk,
d fusifhw&m;&Sd
2: wicked leader and virtuous followers,
3/ acgif;aqmif omukd,fusifhw&m;&Sd aemufvkdufu,
kd fusifhw&m;r&Sd
3: virtuous leader and wicked followers,
4/ acgif;aqmifa&m aemufvu
kd fygukd,fusifhw&m;&Sd /
4: Both a leader and his followers are virtuous.
acgif;&dyf"g; vSL&usKd; 1 yg; One benefit of donating razor:
1/ udavomukd jzwfawmufEikd faom ^m%f"g;ukd &&Sdjcif; /
1: Wisdom-knife to cut mental impurities off.
acgif;avmif; Bell.
acgif;avmif;wD; / -xk;d Strike/ring a bell.
acgif;tk;H vSL&usKd; 6 yg; Six benefits of donating pillow:
1/ acgif;tk;H taumif;pm;rsm;ukd okH;aqmif&jcif; 1: Having best pillows,
2/ r*fzkdvf &&ef tod^m%f&Sdjcif;
2: wisdom leading to path and fruition (magga and phala),
3/ ÁajEN wk@d ukd qkH;rEkdifjyD; psmef&&ef tod^m%f&Sdjcif;
3: wisdom to trance (jhāna) with tamed falcuities (indriya),
4/ usifh0wfoDv jynfhpkHjcif; 4: moral virtue,
5/ w&m;tm;xkwf&ef 0D&d, a&S@oGm; tod^m%f=uD;rm;jcif;
5: wisdom to meditation with great effort,
6/ oDv orm"d ynm 0drkwWd wk@d ESifh jynhfpkHjcif; /
6: endowed with virtue, concentration, wisdom and liberation.
cg;yef;=uKd; Buddhist monks’ belt/girdle.
cg;yef;=uKd; vSL&jcif; tusKd; 6 yg; Six benefits of donating monk’s belt:
1/ orm"d =uD;jcif; 1: Deep concentration,
2/ orm"dY tavhtusifh&Sdjcif; 2: habitual to get concentrated,
3/ rjyKduJaG om y&dowf&Sdjcif; 3: solid/united audience,
4/ owd&jSd cif; 4: mindfulness,
5/ xdwfvef@rSK r&Sdjcif; 5: no fear,
6/ txufyg tusKd;rsm; b0pOfquf vkduyf gjcif; /
6: yielding the above benefits life after life.
cg;yef;uGif; Fastening ring at one end of Buddhist monks’ belt/girdle.
cg;yef;oD; Button at one end of Buddhist monks’ belt/girdle.
cspfu|rf;0ifjcif;onf tjrifhjrwfqkH; aqGrsKd;wnf; (tjrifhjrwfqkH;w&m; 4 yg;vnf; )
Friendliness is the best/nobelest kids and kins.
cspfjcif;arwWm 3 yg; (arwWm ] ayr 3 yg; )
csrf;omjcif;. tusKd; 5 yg; (ypPnf;OpPm csrf;omjcif;. tusKd; 5 yg; )
csrf;om 4 rsKd ; Four kinds of happiness:
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1/ twˆd okc - &SdrSK csrf;om 1: Happiness based upon wealth/possession,
2/ abm* okc – okH;aqmifrSK csrf;om 2: upon consuming,
3/ t%s okc – au|;uif;rSK csrf;om 3: upon debtlessness,
4/ te0Z… okc – tjypfuif;rSK csrf;om / 4: upon faultlessness.
csrf;omcGifh&jcif; (=oumom"d*r) 3 rsKd; Three gateways to the happiness/bliss:
1/ vlwd@k b0 umr*k%fe,frSmaeaomfvnf; avmukwW&mw&m;ESifh av#mfnDpGmusifhjcif;
1: Doing merits in the house-holder life,
2/ um,ocFg& 0pDocFg& pdwWocFg&wkd@ rjidrf;ao;&mrS jidrf;at;atmifusifhjcif; /
2: practicing from gross tendencies of body, speech and thought
to subtleness of them,
3/ ukodkvf tukokdvfrSef;rod&mrS ,if;wk@d ukd od&Sdem;vnfjyD; usifh=uHjcif; /
3: from not knowing what is wrong and what is right to knowing of them.
csrf;omatmif[k rSwf,ljyD; usifhaom rSefuefonfhtusifh 4 rsKd;
Four kinds of life devoted to pleasure which are right:
1/ yXr psmef&atmif usifhjcif; 1: Practice to attain the first trance (jhāna),
2/ 'kwd, psmef&atmif usifhjcif; 2: practice to attain the second trance (jhāna),
3/ wwd, psmef&atmif usifhjcif; 3: practice to attain the third trance (jhāna),
4/ pwkwˆ psmef&atmif usifhjcif; / 4: practice to attain the forth trance (jhāna).
csrf;omatmif[k rSwf,ljyD;usifhaom rSm;,Gif;onfhtusifh 4 rsKd;
Four kinds of life devoted to pleasure, which are wrong:
1/ olwyg;toufukd owfjzwfjyD; rdrdukd,fukd csrf;omatmif usifhjcif;
1: Taking pleasure and delight by killing living beings,
2/ olwyg;OpPmukd ckd;,ljyD; rdrdukd,fukd csrf;omatmif usifhjcif;
2: taking pleasure and delight by stealing,
3/ vdrfnmvSnfhzsm;jyD; rdrdud,
k fukd csrf;omatmif usifhjcif;
3: taking pleasure and delight by telling lies,
4/ ig;yg;tm&kH umr*k%fcHpm;jyD; rdrdud,
k fudk csrf;omatmif usifhjcif; /
4: taking pleasure and delight by indulgence in the five sensual pleasures.
csD;rGrf;jcif;iSg rxkdufaom oduQmok;H yg;ukd rusifhaom&[ef;tm; bk&m;&Sif rcsD;rGrf;jcif;. ta=umif;
(ouF0gokwf / wduedygw / t*Fkw&W ygVd)
Causes why Lord Buddha did not praise a monk who had no desire to
train himself:
1/ odumQ ok;H yg;ukd rusifhaom&[ef;tm; bk&m;&SifcsD;rGrf;rSKa=umifh xk&d [ef;ukd tjcm;&[ef;wk@d
qnf;uyfrnf
1: Because of Buddha’s praising, other monks might associate with him.
2/ qnf;uyfjyD; trSm;rsm;ukd twkvu
kd fcg usifh=uHrnf
2: Those who associated with him might follow his example.
3/ twkvkdufcg usifh=uH=uI &Snfv#m;pGm tusKd;rJhjzpfrnf /
3: Those who follow his example would lead to their harm and suffering
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for a long time.
csD;rGrf;zG,&f m ta=umif;w&m; 10 yg; Ten dhammas/things to be praise-worthy:
1/ rdrdud,
k fwdik f tvked nf;jyD; olwyg;wkd@tm; tvkdenf;rSKESifh pyfaompum;ukd ajymqkjd cif;
1: A monk who wants little and he also makes wanting little a topic of talk
among the monks;
2/ rdrdud,
k fwdik f a&mifh&JvG,fjyD; olwyg;wk@d tm; a&mifh&JrSKESifh pyfaompum;ukd ajymqkdjcif;
2: A monk who is contented and he also makes contenement a topic of talk
among the monks;
3/ rdrdud,
k fwdik f uif;qdwjf idrf;at;jyD; olwyg;wk@d tm; uif;qdwfjidrf;at;rSKESifh pyfaompum;ukd
ajymqkdjcif;
3: A monk who is fond of seclusion and he also makes seclusion a topic of talk
among the monks;
4/ rdrdud,
k fwdik f ra&maESmjyD; olwyg;wkd@tm; ra&maESmrSKESifh pyfaompum;ukd ajymqkdjcif;
4: A monk who loves solitude and he also makes solitude a topic of talk among
the monks;
5/ rdrdud,
k fwdik f =udK;pm;jyD; olwyg;wkd@tm; =uKd;pm;rSKESifh pyfaompum;ukd ajymqkdjcif;
5: A monk who has great effort and he also makes effort a topic of talk among
the monks;
6/ rdrdukd,fwkdif oDv&SdjyD; olwyg;wkd@tm; oDvESifh pyfaompum;ukd ajymqkdjcif;
6: A monk who is virtuous and he also makes virtue a topic of talk among
the monks;
7/ rdrdud,
k fwdik f orm"d&SdjyD; olwyg;wkd@tm; orm"dESifh pyfaompum;ukd ajymqkdjcif;
7: A monk who is concentrated and he also makes concentration a topic of talk
among the monks;
8/ rdrdud,
k fwdik f ynm&SdjyD; olwyg;wkd@tm; ynmESifh pyfaompum;ukd ajymqkdjcif;
8: A monk who has wisdom and he also makes wisdom a topic of talk among
the monks;
9/ rdrdukd,fwkdif vGwfajrmufjyD; olwyg;wk@d tm; vGwfajrmufrSKESifh pyfaompum;ukd ajymqkjd cif;
9: A monk who has liberated and he also makes liberation a topic of talk among
the monks;
10/ rdrdudk,fwkdif vGwfajrmufrSK qifjcif^m%fESifhjynfph kHjyD; olwyg;wkd@tm; vGwfajrmufrSKqifjcif^m%f
ESifh pyfaompum;ukd ajymqkjd cif;
10: A monk who has insight of liberation and he also makes the insight of
liberation a topic of talk among the monks.
csKyfysufaomw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
jcaoFhrif;. om;aumifzrf;&mY tm;xkwfrSK tvm;wlxm;jcif; 5 rsKd;
On its five preys, a lion king hunts with an equal effort:
1/ qif 1: An elephant,
2/ u|J 2: a buffalow,
3/ EGm; 3: an ox,
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4/ opf 4: a leopard,
5/ ,kefoil ,f / 5: a rabbit.
ajc&m 3 rsKd ; (rm*¾D 0wˆK) Three kinds of footprint (The Story of Māgaṇḍī):
1/ &m*rsm;ol. ajc&monf tv,frS rxdyJ &Sdwwf. /
1: Footprint of the lustful does not touch the ground in the middle.
2/ a'gorsm;ol. ajc&monf aemufo@kd iifouJhod@k &Sdwwf. /
2: Footprint of habitually angry person is more marked at the heels.
3/ arm[rsm;ol. ajc&monf ajczsm; zaemifhw@kd jzifh zdeif;xm;ouJho@kd &Sdwwf. /
3: Footprint of the ignorant is marked by impression of its toes and heels.
ajcawmf&m ] yg'apwD The foot-print of Lord Buddha.
jcKd;jcHaom usifhpOfrsm; - waygyuUr – (O'krŠ&duokwf / r[moD[em'okwf / twWEœy okwf /
y0da0u okwf ponf)
The practices of self-mortification, of higher austerity (in accordance
with Udumbarika Sutta etc.):
1/ t0wfr0wfjcif; 1: Nakedness,
2/ &yfv#uf usif=uD;usifi,fpGef@jcif; 2: answering the call of nature by standing,
3/ vufjzifh rpifukd okwfoifjcif; 3: cleaning one’s own excrement by hand,
4/ t&Sif vmyg [kqkdol. qGrf;ukd 4: not accepting alms-food if the giver says,
rcHjcif; “Please, come”,
5/ t&Sif &yfygOD; [kqkdo.
l 5: not accepting alms-food if the giver says,
qGrf;ukd rcHjcif; “Please, stand and wait”,
6/ rdrd ra&mufao;rSD ,laqmif 6: not accepting alms-food bringing before
vmaom qGrf;ukd rcHjcif; one arrives,
7/ &nfpl;jyD; jyKaom 7: not accepting alms-food dedicated to him,
qGrf;ukd rcHjcif;
8/ yifhzdwfaom qGrf;ukd rcHjcif; 8: not accepting alms-food if invited,
9/ tkd;0rS aumfIavmif;aom 9: not accepting alms-food out of pot,
qGrf;ukd rcHjcif;
10/ awmif;0rS aumfI avmif;aom 10: not accepting alms-food out of pan/basket,
qGrf;ukd rcHjcif;
11/ wHcg;ckHjcm;I avmif;aom 11: not accepting alms-food on the threshold,
qGrf;ukd rcHjcif;
12/ wkwjf cm;I avmif;aom 12: not accepting alms-food among the fire-wood,
qGrf;ukd rcHjcif;
13/ usnfayG@jcm;I avmif;aom 13: not accepting alms-food offering from
qGrf;ukd rcHjcif; the other side of the rice-pounder,
14/ ESpfa,mufpm;aepOfrS 14: not accepting alms-food where two persons
avmif;aom qGrf;ukd rcHjcif; are eating,
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15/ ukd,f0efaqmifrdef;r. 15: not accepting alms-food from
qGrf;ukd rcHjcif; a pregnant woman,
16/ Ekd@wkdufqJ rdef;r. 16: not accepting alms-food from
qGrf;ukd rcHjcif; a nursing woman,
17/ a,mufsm;ESifh ESD;aESmaom 17: not accepting alms-food from a woman
rdef;r. qGrf;ukd rcHjcif; with a man,
18/ aqmf=o pkaygif;I 18: not accepting alms-food from gleanings,
avmif;aomqGrf;ukd rcHjcif;
19/ acG;ar#mfae&mrS qGrf;ukd 19: not accepting alms-food where a dog
rcHjcif; is standing and expecting the food,
20/ ,ift&kH mrS qGrf;ukd rcHjcif; 20: not accepting alms-food
where flies are swarming,
21/ ig; rpm;jcif; 21: eating no fish,
22/ trJ rpm;jcif; 22: eating no meat,
23/ aot&uf raomufjcif; 23: no alcoholic drinks,
24/ zGJY jrSKyfaom aq;&nfudk raomufjcif; 24: no fermented rice-gruel,
25/ wpftdrfom qGrf;cHjcif; 25: going alms-round just one house,
26/ wpfvkyfom pm;jcif; 26: eating just a ball of meal,
27/ ESpftdrfom qGrf;cHjcif; 27: going alms-round just two houses,
28/ ESpfvyk fom pm;jcif; 28: eating just two balls of meal,
29/ ckESpftdrfom qGrf;cHjcif; 29: going alms-round just seven houses,
30/ ckESpfvkyfom pm;jcif; 30: eating just seven balls of meal,
31/ qGrf;avmif;cGufi,f 31: eating just a small cup of meal,
wpfcGufpm ompm;jcif;
32/ qGrf;avmif;cGufi,f 32: eating just two small cups of meal,
ESpfcGufpm ompm;jcif;
33/ qGrf;avmif;cGufi,f 33: eating just seven small cups of meal,
ckESpfcGufpm ompm;jcif;
34/ wpf&uf wpf=udrfom pm;jcif; 34: eating once in a day,
35/ wpf&ufjcm; pm;jcif; 35: eating once in two days,
36/ ESpf&ufjcm; pm;jcif; 36: eating once in three days,
37/ ckESpf&ufjcm; pm;jcif; 37: eating once in seven days,
38/ vcGJ w=udrf pm;jcif; 38: eating once in a half-month,
39/ [if;&Gufpdrf;ukdom pm;jcif; 39: eating just leaves,
40/ ajymif;qef ukdom pm;jcif; 40: eating millet,
41/ usw d foD;qef ukdompm;jcif; 41: eating raw-rice,
42/ om;a&zwf ukdom pm;jcif; 42: eating the raw animal-skin,
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43/ arSmf ukdom pm;jcif; 43: eating water-plants,
44/ zGJEk ukdom pm;jcif; 44: eating rice-husk-powder,
45/ xrif;&nfuo kd m 45: eating rice-scum/gruel or drinking the water with
aomufaejcif; which the rice to be cooked is washed,
46/ ESrf;rSKef@nuf ukdom pm;jcif; 46: eating the powder of oil-seeds,
47/ jruf uko d m pm;jcif; 47: eating grass,
48/ EGm;acs; ukdom pm;jcif; 48: eating cow-dung,
49/ awmopfjrpf ukdom pm;jcif; 49: eating roots,
50/ a=uGusaom toD; ukdom pm;jcif; 50: eating windfalls,
51/ ykdufqHav#mf t0wf uko d m 0wfjcif; 51: wearing coarse hemp,
52/ ykdufqHav#mfESifh a&maESm 52: wearing mixed material,
&ufaomt0wfuo kd m 0wfjcif;
53/ olaoaumifrS t0wf ukdom0wfjcif; 53: wearing shrouds from corpses,
54/ yHoul t0wfukdom 0wfjcif; 54: wearing rags from the dust-heap,
55/ opfacguf t0wfukdom 0wfjcif; 55: wearing garments of bark-fibre,
56/ opfeufa& ukdom 0wfjcif; 56: wearing antelope-skins,
57/ oref;jruf t0wfukdom 0wfjcif; 57: wearing grass,
58/ av#mfaw t0wfukdom 0wfjcif; 58: wearing bark,
59/ ysOfcsyf uko d m 0wfjcif; 59: wearing timber-planks,
60/ qHjcnf urŠvmuko d m 0wfjcif; 60: wearing blanket of human-hair,
61/ om;jrD; urŠvmuko d m 0wfjcif; 61: wearing blanket of horse-hair,
62/ cifykwif Sufawmif t0wfudkom 0wfjcif; 62: wearing the wing of owls,
63/ qHrkwfqdwfukd ESKwfy,fjcif; 63: plucking out hair and beard,
64/ qHrkwfqdwfukd ESKwfy,f&ef 64: devoting in plucking out hair and beard,
tm;xkwjf cif;
65/ &yfv#ufom aejcif; 65: just standing,
66/ aqmifha=umifhomaejcif; 66: just squarting,
67/ aqmifha=umifhae&ef tm;xkwfjcif; 67: devoting to squarting,
68/ ql;tcif; ay: Y aejcif; 68: staying on a covered-thorn,
69/ ql;tcif; ay:Y tdyfjcif; 69: sleeping on a covered-thorn,
70/ ysOfjym; ay:Y tdyfjcif; 70: sleeping on a timber-plank,
71/ =urf;xrf;aomajrjyifay:Ytdyfjcif; 71: sleeping on the rough ground,
72/ eHyg; wbufwnf;jzifh tdyfjcif; 72: sleeping with just one side,
73/ jrL tnpfta=u;ukd aqmifjcif; 73: dirty body,
74/ vGifjyifY aejcif; 74: living in the open air,
75/ &wkdif;aom ae&mY aexkid fjcif; 75: accepting whatever the seat is,
76/ rpifudk pm;jcif; 76: living on filth,
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77/ rpifpm;jcif;trSKuktd m;xkwfjcif; 77: addicting to the practice, living on filth,
78/ a&raomufyJ aejcif; 78: drinking no water,
79/ a&raomufyJ ae&ef 79: addicting to the practice, drinking no water,
tm;xkwfjcif;
80/ naecsrf; Y ok;H =udrf 80: going to bathe three times before evening,
a&okd@ qif;oufjcif;
81/ a&ok@d qif;ouf&ef 81: addicting to the practice, going to bathe.
trSKukd tm;xkwjf cif; /
jcKd;jcHaom usifhpOf. npfnL;a=umif;rsm; (pif=u,fa=umif;rsm;) The faults of the austeries:
1/ rdrdusifhaeaom tusifhukd auseyfjyD; jynfph kHaejyD;[k rSwf,laejcif;
1: (A self-mortifier) being pleased and satisfied at having attained his end,
2/ rdrdusifhaeaom tusifhjzifh rdrdukd,fhukdukd csD;ajrSmufjyD; olwyg;wk@d tm; eSdrfhcs &SK@H csjcif;
2: elevating himself and disparaging others by his austerity,
3/ rdrdusifhaeaom tusifhxJY rl,pfawGa0aejcif;
3: becoming carelessly intoxicated with it,
4/ rdrdusifhaeaom tusifhjzifh ypPn;f vmbfvmb&atmif xif&Sm;ausmf=um;atmif aqmif&Gufjcif;
4: bringing himself gains, honors and fame by it,
5/ xkd&vmaom vmbf tausmftapmjzifh auseyfjyD; jynfph kHaejyD[k rSwf,laejcif;
5: being pleased and satisfied with his gains, honors and fame,
6/ xk&d vmaom vmbf tausmftapmjzifh rdrdukd,hfuu
kd kd csD;ajrSmufjyD; olwyg;wkd@tm; eSdrfhcs &SKwfcsjcif;
6: elevating himself and disparaging others through his gains, honors and fame,
7/ xkd&vmaom vmbf tausmftapmxJY rl,pfawGa0aejcif;
7: becoming carelessly intoxicated with his gains, honors and fame.
(jcKd;jcHaom usifhpOf. pif=u,fa=umif;rsm;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(The purifications of the austeries are opposite of the above.)
ajc=uGvSrf;&mY rSwf&rnfh urRÏmef; 6 qifh Single footstep into six parts in meditation:
1/ O'<&% - ajcukd =uGjcif; 1: Lifting up,
2/ twd[&% - ajcukd a&S@o@dk aqmifjcif; 2: shifting forward,
3/ 0Dwd[&% - ajcukd xkdrS TrS aqmifjcif; 3: shifting sideways,
4/ a0g\Z…e – ajcukd atmifokd@v$wfcsjcif; 4: lowering down,
5/ oEMdauQye – ajcukd ajrYcsjcif; 5: placing down,
6/ oEMd&krBe – ajcukd ajrY =uyf=uyfESdyf&yfjcif; / 6: fixing down.
ajce,fqD vSL&usKd; 5 yg; Five benefits of donating medical oil for foot:
1/ a&m*guif;jcif; 1: No disease, health,
2/ tqif;vSjcif; 2: beauty,
3/ pl;prf;Ekdifjcif; 3: penetrated mind,
4/ pm;aomufzG,f &vG,fjcif; 4: a lot of food and drinks,
5/ touf&Snfjcif; / 5: longevity.
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ajcmufyg;pkw&m; ajcmufyg; (qquU - ajcmufyg;pkw&m; ajcmufyg; )
ajcmufyg; oDv – ig;yg;oDv xJY wpfyg;wkd;jyD; apmifhxdrfjcif;jzpfonf /
Six precepts, six principle rules of conduct (adding one more precept into the
five precepts):
1/ yg%mwdygwm a0&r%d 1: Not killing,
2/ t'dEMm 'gem a0&r%d 2: not stealing,
3/ umarok rdp>mpm&m a0&r%d 3: not sexual misconduct,
4/ rkom0g'g a0&r%d 4: not telling lies,
5/ ok&m ar&, rZ… y`rm'Ïmem a0&r%d 5: not using alcoholic drinks and drugs,
5/ 0dumv abmZem a0&r%d / 6: not eating after mid-day.
ajcmufjypf (rdef;rvSrsm; r&Sd&rnfh tjypf 6 yg; ] ajcmufjypfuif; oJvJpif qkd&kd;pum;)
Six defects that a pretty lady should not have:
1/ twd xlvm ] 0vGef;jcif; 1: Too fat,
2/ twd udom ] ydefvGef;jcif; 2: too thin,
3/ twd okuUm ] jzLvGef;jcif; 3: too white,
4/ twd u%Sm ] rJvGef;jcif; 4: too black,
5/ twd 'DCm ] &SnfvGef;jcif; 5: too tall,
6/ twd &\m ] ykvGef;jcif; / 6: too short.
cGufvSL&usKd; 3 yg; Three benefits of donating cup:
1/ a&$cGuf &&Sdykdifqkdifjcif; 1: Belonging to gold-cup,
2/ ywWjrm;cGuf &&Sdykdifqkdifjcif; 2: to ruby-cup,
3/ zvfcGuf &&Sdykdifqkdifjcif; / 3: to glass-cup.
acG;uJho@kd usifh (acG;uJo
h kd@ tdyf pm; aexkdif) aom ‘aoed,’ ESifh EGm;uJho@dk usifhaom ‘ykÀ’ wk@d tm;
bk&m;&Sif w&m;a[mawmfrljyD; acG;uJho@kd usifhaom aoed, omoemwGif;0ifjyD; &[Eœmjzpfjcif;
(uuUK&0wduokwf / rZPsdryÀmo ygVd)
Lord Buddha taught Seniya, a dog-duty ascetic, and Puṇṇa, an ox-duty ascetic,
later, Seniya intered into the Saṃgha, became an arahant.
(Kukkuravatika Sutta, Majjhima-nikāya)
(*)
**Fg – [dENLbmom0ifw@kd . tjrifhjrwfqkH;jrpf / ygVd ydÉuwfpmayrSmvnf; tvGefxif&Sm;onf /
The Ganges River (Gaṅgā in Pāḷi), the holy river of Hinduism, common in
Buddhist Scriptures as well.
**Fg 0gVK oJpkru The amount is more than that of sand-grains on the bank of
the Ganges River (Gaṅgā River).
*C%e Clearly, unmistakably, obviously.
*% 0gpu Member/teacher (mainly monk) of a Buddhist monastery
whose primary job is ‘teaching and studying Buddhist
Scriptures’.
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*%m / *%mEkd@qGrf; (pmvk;H aygif; trSef ] Cem Ekd@qGrf; ) Rice boiled in milk.
*¿d ] tzk txk;H / cuf&mcufqpf / usrf;*ef wpfckck. cufcJaom yk'f - w&m;tcsufvufrsm;ukdom
t"dy`g,f zGifhqdkaomusrf;pm /
Difficult/knotty point, a book which comments/explains on
the knotty words/dhammas.
*wd - vm;a&muf&m Destiny, destination, course of existence, modes of life.
*wd 5 yg; (vm;&m) Five destinies:
1/ ewf jA[Rm 1: Heavenly world,
2/ vl 2: human world,
3/ i&J 3: hell,
4/ jydwWm 4: ghost-realm, the world of the shades,
5/ wd&p>mef / 5: animal kingdom, realm of animals.
*wd (vm;a&muf&m) jrJa=umif;w&m; 6 yg;
Six things needed for a destiny desired by a person:
1/ o'<g 1: Faith,
2/ oDv 2: morality,
3/ okw 3: knowledge,
4/ pm* 4: generosity,
5/ ynm 5: wisdom,
6/ ywêm qkawmif; / 6: praying, asking for what one wants.
*wdedrdwf Destiny sign.
*EÎ ] usrf;*ef / taESmifzGJ@ Book, scripture, tie.
*EÎ 4 yg; (aESmifzGJ@xm;aom w&m; ] *EÎ 4 yg; )
*EÎ Eœ& Miscellaneous religious literature.
*EÎ "k& The duty to study scriptures.
*EÎ 0if Classic, classical literature.
*EÎm&rB – usrf;OD;pum; Preface, introduction of a book.
*E< Odour, smell.
*E< ukÉd Specific chamber/room for the use of the Buddha/Buddha-statue.
*E<AŠ A class of deity (spirit) inhabiting at Mt. Meru, celestial
musician, deity of fragrant.
*E<AŠewf Devas (deities) of the fragrant (gandhabba):
1/ rlv *E<ewf – tjrpfeH@omukd tpkd;&aomewf
1: Gandhabba = deities dwelling in fragrant roots,
2/ om& *E<ewf – tESpfeH@omukd tpkd;&aomewf 2: in fragrant heartwood,
3/ az*~K *E<ewf – tumeH@omukd tpkd;&aomewf 3: in fragrant softwood,
4/ wp *E<ewf – tacgufeH@omukd tpkd;&aomewf 4: in fragrant bark,
5/ yyÉdu *E<ewf – tayG;eH@omukd tpkd;&aomewf 5: in fragrant shoots,
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6/ ywW *E<ewf – t&GufeH@omukd tpkd;&aomewf 6: in fragrant leaves,
7/ yky‰ *E<ewf – tyGifheH@omukd tpkd;&aomewf 7: in fragrant flowers,
8/ zv *E<ewf – toD;eH@omukd tpkd;&aomewf 8: in fragrant fruits,
9/ &o *E<ewf – t&nfeH@omukd tpkd;&aomewf 9: in fragrant sap,
10/ *E< *E<ewf – teH@eH@omukd tpkd;&aomewf / 10: in fragrant scents.
*E<rmawmif A mountain in Himalaya, which spreads pleasant smells.
*E<m&wkdif; / pdef@wikd f; ] w&kyfjynf China (country).
*E<m&D 0dZ…m Occult science concerned with worldly super-power.
*E<m&kH Sense of smell.
*rdu0wf - c&D;oGm;ol.wm0ef Traveling-monk’s duties.
*&k Heavy, long vowels, stressed sound, respect.
*&ku (=uD;av;aom) tmywf 31 rsKd; Thirty-one kinds of heavy transgression:
1/ bduKQ š bduQKeD yg&mZdu 8 rsKd; 1: ‘Defeat’ of monk and nun - 8
2/ bduKQ oHCm'dodof 13 rsKd;
2: ‘community of monks are needed for confession’ - 13
3/ bduKQ eD oHCm'dodof 10 rsKd;
3: ‘community of nuns are needed for confession’ - 10
pkpkaygif; 31 rsKd; all together: 31.
*&kuH (uH=uD; 5 yg; ) Heavy/weighty kammas, deadly/heinous sins.
*&ku=H uD; 2 yg; Two kinds of weighty kamma:
1/ r[*~Kwf ukokdvfuH 1: Jānic wholesome kamma,
2/ yÌmeEœ&d, tukofv dk fuH / 2: five deadly unwholesome kamma.
*&k"rR 5 yg; ] ig;yg;oDv 
*&k"H (*&k"rR) ] av;eufpGm usifh=uHvkdufem&rnfjzpfaom w&m; 8 yg;
Eight special rules for the female-monks (bhikkhunī)/
Eight must-followed rules for the female-monks (bhikkhunī):
1/ bduKQ eD &[ef;ronf 0g 100 yif&aomfvnf; jzpfopfp &[ef;i,fukd &kdaopGm &Sdckd;&rnf /
1: Even a hundred years of bhikkhunī should respect a monk just ordained.
2/ bduKQ eD &[ef;ronf &[ef;awmfrsm;ausmif;ESifh reD; ra0;aom ausmif;rSm 0guyfqkd&rnf /
2: Bhikkhunī should stay rainy-retreat at a nunary, not-far-nor-near from monks’
residence.
3/ bduKQ eD &[ef;ronf &[ef;awmfrsm;xH vcGJw=udrf Oykoaf r;jcif; tqkH;tray;&ef
av#mufxm;jcif; wk@d ukd jyK&rnf /
3: Every fortnight, bhikkhunī ask the day of uposatha and request for instruction
from the monks.
4/ bduKQ eD &[ef;ronf 0gu|wjf yD;aomf &[ef;awmfrsm; š &[ef;rdef;rrsm;xH y0g&%mjyK&rnf /
4: Bhikkhunī should do pavāraṇā (invitation for criticism) at both monks’ and
nuns’ assembilies.
5/ oHCm'daooftmywfoifhaom &[ef;ronf &[ef;awmfrsm; š &[ef;rdef;rrsm;xH
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rmewfusifh&rnf /
5: Bhikkhunī should observe mānatta (undergoing penance for a half month) at
both monks’ and nuns’ assembilies.
6/ bduQKeD &[ef;rjyKrnfo
h lonf 2 ESpf=um oduQrmeftjzpf usifh=uHaexkdif&rnf /
6: Bhikkhunī-novice training years should be two.
7/ bduKQ eD &[ef;ronf &[ef;a,mufsm;rsm;ukd rqJa&; ra&&Gw&f /
7: Bhikkhunī should never revile/abuse the monks for whatsoever reason.
8/ bduKQ eD &[ef;ronf &[ef;a,mufsm;rsm;ukd =o0g' ray;& /
8: Bhikkhunī should never admonish the monks.
*&kjyK *&kpkduf/xm; Attentively, carefully, keeping in mind.
*&kb%f / v[kb%f Important/heavy possession, not important/light possession.
*&koH Accent, voiced sound.
*VKef (*&kV) Mythical king of birds, garuḷa.
*VKef 4 rsKd; Four kinds of garuḷa:
1/ t¾Z ] OcGHtwGif;rSm jzpfaom*VKef 1: Garuḷas born from the egg,
2/ ZvmAkZ ] rdcif0rf;twGif;rSm jzpfaom*VKef 2: from the mother’s womb,
3/ oHao'Z ] tnSu d kdpGJjyD; jzpfaom*VKef 3: from moisture,
4/ =oyygwdu ] uk,
d fxif&Sm; bGm;ueJay:vmaom jzpfaom*VKef /
4: of spontaneous rebirth.
(*VKef 4 rsKd;wk@d onf eHygwfpOftwkdif; tqifhjrifh=uonf)
(The garuḷas are gradually superior to from number 1 to 4.)
*VKefjynf. trSwftom; txGwftxdyfopfyif ] ulÉodrŠvD – vufyHyif
(pwkwˆ&kuQokwf / ÁjENd,oH,kwf / r[m0*~oH,kwWygVd)
The chief tree of Supaṇṇa, the Realm of King of Birds = the silk-cotton tree.
*gxm ] uAsm Verse, stanza.
*gr0goD ] &Gmae Resident monks at a village, city or town.
*grR (*rR) a'go Fault of using vulgar/obscene language.
*g&0 &kdjcif; Respect, humbleness.
*g&0 (tav;tjrwfxm;p&m) w&m; 6 yg;
Six kinds of respect:
1/ bk&m;&Siftm; av;pm;&dkaojcif; 1: Respect toward Buddha,
2/ w&m;awmftm; av;pm;&dkaojcif; 2: toward dhamma,
3/ oHCmawmftm; av;pm;&dkaojcif; 3: toward Saṃgha,
4/ usifh0wfoduQmukd av;pm;&dkaojcif; 4: toward training,
5/ rarhrav#mh ty`rm'w&m;ukd av;pm;&dkaojcif; 5: toward awareness,
6/ cspfcif az:a&GrSKukd av;pm;&dkaojcif; / 6: toward hospitality.
(t*g&0 w&m; 6 yg;onf txufygwkd@rS qef@usifbufrsm;jzpf=uonf)
(Six dis-respects are the opposite of the above.)
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*g&0 (tav;tjrwfxm;p&m) w&m; 10 yg; Ten kinds of respect:
txufyg 6 yg;xJokd@ atmufyg 4 yg;ukd xnfhaygif;yg -
Add the followings four into the above six respects:
7/ orm"dw&m;ukd av;pm;&dkaojcif; 7: toward concentration,
8/ raumif;rSKrS &Sujf cif;ukd av;pm;&dkaojcif; 8: toward moral shame,
9/ raumif;rSKrS a=umufjcif;ukd av;pm;&dkaojcif; 9: toward moral dread,
10/ twlaeol tcsif;csif;ukd av;pm;&dkaojcif; / 10: toward fellow men.
*g&0jyK Pay respect, homage, salute.
*dZPsukÉf awmif – &mZj*Kdf[fjrKd@ukd ywf&Haeaom awmif 5 vk;H rS awmifwpfvkH;jzpfonf / Ak'<pmay Y
xif&Sm;onf / vif;w ykHo¾meffESifhwlI *dZPsukÉf awmif[ak c: onf / (*dZPs ] vif;w)
Gijjha-kūṭa – One of the five mountains around Rajagriha City in India, a famous
mountain in Buddhist scriptures. Its shape is like a vulture, thus, Mt. Vulture.
*drSef / *drEœ Summer.
*d&d Mountain.
*dvme Sick/ill person.
*dvmebwf Diet/food for the sick, food donated for the sick.
*Dw Music.
*Dw oDqkdjcif;[lonf (t&d,myk*~Kdvfwkd@. usifh0wfY )
*DwoHjzifh w&m;a[mjcif;. tjypf 5 yg;
Five disadvantages of preaching dhamma with musical voice:
1/ a[molukd,fwikd f toHukd pGJrufjcif; 1: Attachment to his (preacher’s) own voice,
2/ em=um;olrsm;vnf; pGJrufjcif; 2: attachment by the listeners,
3/ vlom;rsm; oDcsif;qkdouJo
h @kd bk&m;om;awmf(&[ef;) rsm;vnf; oDcsif;qkd=u.[k uJh&J@cH&jcif;
3: criticizing by the lay-persons saying, “Just as we sing, so do monks”,
4/ *DwoHukd tm;xkwfae&rSKa=umifh w&m;orm"d ysufjcif;
4: weak concentration due to striving after purity of voice,
5/ aemifvmaemufom;rsm; twkvkdurf Sm;Ekdifjcif; /
5: it is possible to follow after this wrong way of preaching in the future.
*k%fusufoa& jzpfaom t&m 7 rsKd; (tptOD; - *k%fusufoa& jzpfaom t&m 7 rsKd; )
*k%fawmf Attribute, ability, quality, characteristic of the Triple Gems, i.e.,
Buddha, Dhamma, and Saṃgha.
*k%fawmf (6) yg; (w&m;) (w&m;*k%fawmf - 6 - yg; )
*k%fawmf (9) yg; (bk&m;) (bk&m;*k%fawmf – 9 - yg; )
*k%fawmf (9 ) yg; (oHCm) (oHCm*k%fawmf - 9 - yg; )
*k%fawmfyGg; Concentrating/meditating on the attributes of Lord Buddha.
*k%0ef August personage, a person who has dignity.
*k%0k'<d Respect due to qualification and position.
*kd%f; / *kd%f; *% Group, sect, gang, republic, branch, school.
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*kd%f;=uD; 18 *kd%f; / / omoemawmf 100 ckY 'kwd,oH*g,emwifjyD; rl&if;*kd%f;=uD; 2 ckw@kd rSm -
ax&0g'ESifh ,if;. 'kwd,oH*g,emukd rauseyfI cGJxu G foGm;=uaomr[moHCduwk@d jzpfygonf /
ax&0g'rS rdrdtygt0if *kd%f; 12 *kd%f;uGJxGufjyD; r[moHCdurS *kd%f; 6 *kd%f;uGJvmaoma=umifh 18
*kd%f;jzpfvmygonf / ,if;wk@d ukd plV0Housrf;ESifh uxm0wˆKtÏuxm rsm;Y rSwfwrf;wifxm;ygonf /
18 *kd%f;wk@d rSm –
Eighteen Schools of Buddhism: At 100 Buddha-Era, after the Second Buddhist
Council, there were two main schools of Buddhism: Theravāda and
Mahāsaṃghika; the latter disagreed and protested the Council. Theravāda
gradually was split into 12 branches including it and Mahāsaṃghika into 6,
thus 18. They are recorded in Cūḷavaṃsa and Kathāvatthu (Points of Controversy)
Commentary. These 18 are:
1/ ax&0g' ac: 0dbZ…0g' ac: Ï0D&0g' 1: Theravāda/Vibhajjavāsa/Sthaviravāda,
2/ r[domou 2: Mahisāsaka,
3/ 0Z…DykwWu 3: Vajjīputtaka,
4/ "rRKwW&d, 4: Dhammuttariya,
5/ bj',medu 5: Badrayānika,
6/ oENm*g&du 6: Sandāgārika,
7/ ordwd, 7: Samitiya,
8/ oAŠw0ˆd g' 8: Sabbatthivāda,
9/ "rR*kwdWu 9: Dhammaguttika,
10/ u\yd, 10: Kassapiya,
11/ ouFEœu d 11: Saṅkantika,
12/ okwW0g' 12: Suttavāda,
13/ r[moHCdu 13: Mahāsaṃghika,
14/ a*gukvdu 14: Gokulika,
15/ {uaAsm[m&du 15: Ekabyohārika,
16/ yÀwWd 16: Paṇṇatti,
17/ A[kokwWd, 17: Bahusuttiya,
18/ apwd, / 18: Cetiya.
a*,s Discourse that contains verse as well as prose.
a*[m Home, house, place of refuge.
a*gp& - usufpm;oifhaom – t&m 3 rsKd; Three proper resorts/fields:
1/ Oyed\, a*gp& - rSD0J usufpm;&m 1: Proper support,
2/ tm&uQ a*gp& - apmifha&Smuf usufpm;&m 2: guarding,
3/ OyedAE< a*gp& - uyfjid usufpm;&m / 3: anchoring/fasterning.
a*gp& *grf Town, village etc., which provide the four requisites for the
monks/novices/nuns.
a*gwr Gotama: family name of Lord Buddha, Sakyamuni.
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a*gyu Trustee of pagoda or of a religious organization.
a*g,m / a*g,me Great Island to the west of Mount Meru
(in Buddhist cosmology).
a*g&o (EGm;rSjzpfaomt&om tpm;tpm) 5 rsKd; Five tastes/food-staffs from cow:
1/ cD& - Ekd@ 1: Milk,
2/ '"d – Ekd@"rf; 2: curds,
3/ e0eDw – qDO 3: ghee,
4/ oy`d – axmywf 4: butter,
5/ oy`dr¾ - axmywf=unf / 5: butter-cream.
*sdef;wkd@. t,l0g' (ed*¿emÉykwW - Zde - *sed f;. t,l0g' )
(C)
Ce (tpkdiftcJ wpfckwnf;uJho@kd xif&aom) w&m; 4 yg; Four masses:
1/ oEœwd Ce - emrf&kyfw&m;rsm;. a&S@aemufjzpfpOf wpfckwnf;wpfpyfwnf;uJhokd@xif&jcif;
1: Mass of continuity – the process of mind and matter,
2/ orl[ Ce - z\ yx0Dpaomw&m;rsm; wpfpkwnf;wpfaygif;wnf;jzpfaeonf[k xif&jcif;
2: of coherence – contact, earth etc.
3/ udpP Ce - &kyfuvmyf emrfuvmyf toD;oD;wkd@ rdrdudpP rdrd toD;oD;aqmif&Gufaeonfukd
wpfckwnf;wpfcgwnf; jzpfaeonf[k xif&jcif;
3: of function – physical cell, mental group etc.,
4/ tm&rR% Ce - tm&kHw&m;wkd@ oD;jcm;,laomfvnf; wpfcgwnf; ,lonf[k xif&jcif; /
4: of sense-objects – sense objects combining each other as a mass.
Cem Edk@qGrf; Gruel made of milk and rice for monks/Buddha.
C&m0go Matrimony, family-life.
C&m0go udpPrsm;ajrmif vlwkd@abmif Family’s life has a lot to be done.
C&m0go vl@udpPrsm; / udpPrsm;ajrmif vlwkd@abmif ("eÍmedow
k f / rZPsdryÀmoygVd)
Duties in a family’s life (Dhanaṅjāni Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ rdb udpP 1: To support one’s parents,
2/ om;r,m; udpP 2: to support one’s wife and children,
3/ u|ef tvkyform; udpP 3: to support one’s slaves and workers,
4/ rdwfo*F[ udpP 4: duty towards one’s friends and companions,
5/ aqGrsKd; udpP 5: duty towards one’s kinsmen and relatives,
6/ {nfhonf udpP 6: duty towards one’s guests,
7/ uG,fvGefoGm;olrsm; udpP 7: duty towards one’s departed ancestors,
8/ ewf udpP 8: duty towards one’s deities,
9/ rif; (bk&if) udpP 9: duty towards one’s king,
10/ rdrdcE<mukd,f. udpP / 10: duty towards one’s body.
Cme Nose.
Cme'Gg& Nose-door.
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Cme0dnmOf eHodpdwf Nose-consciousness.
Cmem,we Nose-base.
CmedajEN Nose-faculty.
aCm& 0do - =urf;xrf;aomtqdyf Deadly poison.
aCmo - ysif;xefoH Voiced (of speech sound).
aCmo - [def;[def; ysif;ysif; &Gwf&aom tuQ&m 21 vkH; Twenty-one voiced letters:
* C i / Z ps n / È Ê % / ' " e / A b r / , & v 0 [ V
Ga gha ṅa, ja jha ña, ḍa ḍha ṇa, da dha na, ba bha ma, ya ra la va ha ḷa.
aCmodwm&kHausmif; Monastery founded/donated/built by Ghosita, a rich man.
(i)
i,f&G,faomfvnf;raxrJhjrif rjyKxku d faom t&m 4 rsKd; (raxrJhjrif rjyKxkdufaom t&m 4 rsKd; )
i&J (ed&,) ] csrf;omrSK uif;aomae&m Hell, devoid of happiness.
i&Jusa=umif; w&m; 3 yg; Three courses that lead/cast into hell:
1/ oDvr&Sdjcif; 1: No moral conduct,
2/ jiLpljcif; 2: envy,
3/ ESarsm0efwdjk cif; / 3: stinginess/meanness.
i&Jusa=umif; w&m; 5 yg; Five courses that lead/cast into hell:
1/ rqifjcif rpOf;pm;yJ uJh&Jhxukd folukd csD;rGrf;jcif;
1: Prasing the unpraiseworthy without consideration,
2/ rqifjcif rpOf;pm;yJ csD;rGrf;xkdufolukd uJ&h Jhjcif;
2: dispraising the praiseworthy,
3/ rqifjcif rpOf;pm;yJ r=unfnKdxkdufol/ t&mukd =unfnKdjcif; (wenf;) Á\mrsm;jcif;
3: having/showing faith in things unbelievable (or) jealousy,
4/ rqifjcif rpOf;pm;yJ =unfnKdxkdufol/ t&mukd r=unfnKdjcif; (wenf;) rp>&d,rsm;jcif;
4: disbelieving in things believable (or) avarice,
5/ w&m;ojzifh&aomypPnf;ukd vSLol o'<gw&m;ysufatmif jyKaqmifjcif; (&[ef;awmfrsm;) /
5: misusing the things/gift donated by the lay-persons (for monks).
(i&J rusa=umif; w&m; 5 yg;rSm txufygwkd@rS qef@usifbufrsm;jzpfonf/)
(Five courses that do not lead/cast into hell are opposite of the above.)
i&Jusa=umif; w&m; 30 yg; (urRyx w&m; 10 yg; - tukokdvf )
i&Jusa=umif; w&m; 40 yg; Fourty courses that lead/cast into hell:
1/ ukd,fwikd fowfjcif; 1: Killing oneself,
2/ olwyg;wkd@tm; owfapjcif; 2: cause to kill others,
3/ owfrSKukd oabmwljcif; 3: agree with killing,
4/ owfrSKukd csD;rGrf;jcif; 4: praise the killing,
5 - 8/ ukd,fwdik fckd;,ljcif; / 5 – 8: stealing, cause to steal others . . . . .
olwyg;wkdhtm; ckd;,lcikd f;jcif; h h h h h
9 – 12/ umr*k%fY rSm;,Gif;pGmusifhjcif; h h h h h 9 – 12: sexual misconduct . . . . .
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13 – 16/ rkom;pum; ajym=um;jcif; h h h h h 13 – 16: telling lies . . . . .
17 – 20/ ukef;wkdufpum; ajym=um;jcif; h h h h h 17 – 20: back-biting . . . . .
21 – 24/ =urf;xrf;&kdif;jypum;ajym=um;jcif; h h h21 – 24: rude speech . . . . .
25 – 28/ ydefzsif;pum; ajym=um;jcif; h h h h h 25 – 28: gossip . . . . .
29 – 32/ remvkjd cif; h h h h h 29 – 32: jealousy . . . . .
33 – 36/ jypfrSm;jcif; h h h h h 33 – 36: ill will . . . . .
37/ t,lrSm;jcif; 37: wrong view,
38/ olwyg;wkd@tm; t,lrSm;,lapjcif; 38: cause to grasp wrong view others,
39/ t,lrSm;ukd oabmwljcif; 39: agree with wrong view,
40/ t,lrSm;ukd csD;rGrf;jcif; / 40: praise the wrong view.
i&Jusrnfhol 3 a,muf Three persons who will go to hell:
1/ rjrwfaomtusifhukd usifhaeygv#uf jrwfaomtusifhukd usifhaeonf[k 0efcHjcif;
1: An evil person who claims to live the holy life,
2/ jrwfaomtusifh&Sdolrsm;ukd pGwfpGJzsufqD;jcif;
2: a person who falsely charges and destroys holy persons as amoral ones,
3/ umr*k%fwkd@Y tjypft&Sd[k t,l&Sdjcif; /
3: a person who holds the view that there is no fault in sensuality.
i&J usol i&JrSm cHpm;&ykH (Amvy¾dwokwf / a'0'lwokwf – Oy&dyÀmoygVd / okwWedygwygVd)
The ways of torture in hell (Bāḷa-paṇḍita Sutta, Upari-paṇṇāsa):
1/ i&Jusolukd avmavmylaomoHikwjf zifh ig;ae&mrSm &kdujf cif; (vuf 2 š ajc 2 š &ifbwf 1)
1: The wardens of the hell torture evil-doer (one who suffers in hell) with the
fivefold transfixing – driving a red-hot iron stake through his two hands,
two feet and belly.
2/ i&Jusolukd tdyfapjyD; "m;r=uD;wkd@jzifh a&Gjcif;
2: The wardens of the hell throw him down and pare him with swords/axes.
3/ i&Jusolukd aZmufx;kd rkd;ar#mfudik fjyD; yJcGyfwkd@jzifh a&Gjcif;
3: They set him upside down and pare him with adzes.
4/ i&Jusolukd &xm;Y uI &J&Jajymifajymifawmufavmifaeaom rD;v#HrD;ckd;xJo@kd acgufwkH@
acgufjyef ajy;0ifapjcif;
4: They harness him to a chariot and drive him back and forth across burning,
blazing and glowing ground.
5/ i&Jusolukd tv#H ajymifajymifawmufavmifaeaom rD;usD;awmifukd tzefzef wufqif;apjcif;
5: They make him climb up and down a great mountain of burning coals.
6/ i&Jusolukd &J&Jajymifajymifawmufavmifaeaom oHtkd;xJo@kd jypfcsjcif;
6: They take him feet up and head down and plunge him into a red-hot metal
cauldron, burning.
7/ i&Jusolonf xkt
d kd;=uD;xJY wuf qif; tzefzefjzpfjyD; cHpm;ae&. /
7: He is being cooked there in a swirl of froth, up and down.
8/ i&Jusolonf ol. raumif;rSKuH rukefao;or# jyif;xef =urf;xrf; emusifaom a0'emukd
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xyf=uD;vJvJ cHpm;ae&onf /
8: He does not die so long as that evil action has not exhausted its result.
9 / t0Dpd i&JESifhuyfv#uf bifykwfi&J&Sd. / ,if;i&JxJY tyfESifhwlaom ESKwfoD;&Sdaom ykd;wk@d u
t0DpdrS xGufvmaom i&Jom;. ta& tom; ta=umwkd@ukd xkd;jzwfukef. /
9: Immediately next to the Great Hell is the vast hell of excrement. Neddle-
mouthed creatures bore through his skin, flesh etc.
10/ bifykwfi&JESifhuyfv#uf jymyli&J&Sd. / i&Jom;onf bifykwfi&JrSmcHpm;jyD; ,if;jymylY usuf&. /
10: Immediately next to the hell of excrement is the vast hell of hot embers.
11/ xkdaemuf vufyHawm i&J Y tv#Hajymifajymifawmufavmifaeaom ql;rsm;jzifh xk;d qGjcif;
11: Immediately next to the hell of hot embers is the vast hell of Simbali tree
with long thorns of blazing.
12/ xkad emuf oefv#ufomG ;uJhaomok@d t&Gufrsm;jynfhaeonf i&J (oefv#ufawm i&J)
12: Immediately next to the hell of Simbali tree is vast wood of sword-leaf tree.
13/ xkdaemuf a=u;eDjrpfi&J (=udrfykdufacsmif;i&J) wk@d Y i&Jom;onf tqifhqifh 'ku=Q uD;pGm cHpm;&. /
13: Immediately next to the hell of the wood of sword-leaf tree is a great river
of caustic water.
14/ i&Jxrd f;wk@d u i&Jom;ukd a=u;eDjrpfi&JrS oHcsdyf=uD;rsm;jzifh qGJxkwfq,f,jl yD; - yg;pyfxJokd@
oHaxG&nf xnfjh cif; paom ESdyfpufrSKrsKd;pkHjzifh ESdyfpuf=uukkef. /
14: Next the wardens of hell pull him out from the river with a hook; then,
they pour red-hot liquid-iron into his mouth and such torture.
i&J =uD; 8 xyf Eight kinds/levels of hell:
1/ odOPK;d i&J 1: Sañjīva,
2/ umVokwf i&J 2: Kāḷasutta,
3/ oHCmw i&J 3: Saṃghāta,
4/ a&m&k0 i&J 4: Roruva,
5/ r[m a&m&k0 i&J 5: Mahāroruva,
6/ wmyge i&J 6: Tāpāna,
7/ r[m wmyge i&J 7: Mahātāpāna,
8/ t0Dpd i&J / 8: Avīci.
i&J acG;=uD; 2 aumif Two giant hell-dogs:
1/ oAv – ajymufusm;aom tqif;&SdaomacG;=uD; 1: Spotted dog,
2/ omr – 0ga&$aom tqif;&SdaomacG;=uD; / 2: yellowish dog.
i&J i,f 10 rsKd; (aumumvduokwf / o*gxm0*~ oH,kwW ESifh 'ouedygw / t*Fkw&W )
i&Joufwrf;rsm;onf eHygwf 1/ tAŠK' i&J rSpjyD; tpOftwkid f; tq 20 pD wk;d wk;d oGm;onf /
Ten kinds of minor hell (in accordance with Kokālika Sutta, Sagāthā-vagga
Saṃyutta and Aṅguttara Nikāya):
The life-span of each hell: number two, Nirabbuda, is twenty times longer than
number one, Abbuda; number three, Ababa, is twenty times longer than number
two, Nirabbuda, and so on.
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1/ tAŠK' i&J 1: Abbuda,
2/ ed&AŠK' i&J 2: Nirabbuda,
3/ tAA i&J 3: Ababa,
4/ tÉÉ i&J 4: Aṭaṭa,
5/ t[[ i&J 5: Ahaha,
6/ ukrk' i&J 6: Kumuda,
7/ aom*E<du i&J 7: Sogandhika,
8/ Oy`vu i&J 8: Uppalaka,
9// yk¾&Du i&J 9: Puṇḍarīka,
10/ y'kr i&J / 10: Paduma.
i&J 'kuQ (i&J usol i&JrSm cHpm;&ykH )
i&J[lonf (Amvy¾dwokwf / a'0'lwokwf ponf)
What the great hell is:
1/ av;axmifhus. 1: It has four corners.
2/ wHcg;av;ck&Sd. 2: It is built with four doors,
3/ tuGufusus wkid f;wma0befxm;. 3: one set in each side.
4/ oHwHwikd f;jzifh um&Hxm;. 4: It has iron-wall all around.
5/ oHjym;jzifh rkd;tkyfxm;. 5: It also has iron-roof
6/ oHjzifhjyD;aom =urf;jyif&Sd. 6: and iron-floor.
7/ &J&Jajymifajymif awmufavmifae. 7: It is heated with blazing fire.
8/ ,lZem 100 us,fjyef@. / 8: The range is a full hundred yūjanās.
ig;=uD; 4 aumif (,lZem 1000 pD&Sdonf) Four giant fishes: (size of 1,000 yujanā each):
1/ tmeEN rnfaomig; 1: Ānanda,
2/ wdrdeEN rnfaomig; 2: Timinanda,
3/ tZPsma&m[ rnfaomig; 3: Ajjhāroha,
4/ r[mwdrd rnfaomig; 4: Mahātimi.
ig;yg; oDv Five precepts, five principle rules of conduct:
1/ yg%mwdygwm a0&r%d - toufowfrSK rS a&Smif=uOfjcif; 1: Avoidance of killing,
2/ t'dEMm'gem a0&r%d - ckd;,lrSK rS a&Smif=uOfjcif; 2: of stealing,
3/ umarok rdp>mpm&m a0&r%d - umrwk@d Y arSmufrSm;pGm usifhjcif;rS a&Smif=uOfjcif;
4/ rkom0g'g a0&r%d - vddrfnmajymrSK rS a&Smif=uOfjcif; 4: of lying,
5/ ok&mar&,rZ…y`rm'Ïmem a0&r%d - t&ufaopmrl,pfaq;0g; okH;aqmifrSKrS a&Smif=unfjcif; /
5: of using alcoholic drinks and drugs.
ig;yg; oDv uk,
d fcsif;pmw&m; š ewfjynfa&mufa=umif;w&m; (a0VK'Gga&,sokwf / aomwmywWdoH,kwf /
r[m0*~oH,kwWygVd)
Five precepts as analogy to oneself, as dhammas led to heaven.
(Mahā-vagga Saṃyutta Pāḷi, The Connected Discourses)
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ig;yg; oDv. tusKd; 3 yg; Three benefits of keeping five precepts:
1/ touf&Snfjcif; 1: Longevity,
2/ ypPn;f csrf;omjcif; 2: wealth,
3/ ^m%fynm&Sdjcif; / 3: wisdom.
ig;yg;aom &ef (&eforl sKd; 5 yg; )
ig;yg; tÍvD Five signs of respect:
1/ zsif ykqkd; wbuf yk0g ukd vufuefawmh wifjcif;
1: Piece of cloth, such as towel, on the shoulder,
2/ vuftkyf csDrkd; &Sdckd;jcif; 2: folded hands/palms,
3/ vufz0g; ESpfbufjzifh =uD;jrwfol. ajcukduikd fwG,fjcif;
3: touching the respect-receiver’s feet.
4/ arwWm a&S@oGm; &Sdjcif; 4: loving-kindness toward him/her,
5/ &kdaopdwf &Sdjcif; / 5: having reverent mind.
ig;yg; tm&kH umr*k%f Oyrm 10 csuf (umr*k%f Oyrm 10 csuf )
ig;r#m;csdwEf Sifhwlaomw&m; 6 yg; Six things similar to fish-hood:
(ESpfoufpGJvrf;bG,f tm&kH 6 yg;  / Pleasurable and attachable six senses.)
ig;&mig;q,f Zmwfawmf (Zmwfawmf 550 )
ig;&mESpfq,f / &SpfoG,farwWm
Five hundred twenty-eight ways of sending loving-kindness (mettā):
tajccH arwWmykd@enf; 4 rsKd; Four basic ways:
arwWm ykd h Sending/transmitting/radiating loving-kindness.
arwWm ykd@ ygVdawmfvm ‘wk’ av;csuf - jrefrmvkd ‘ap’ 4 csuf
Four ways of sending loving-kindness (in the Pāḷi Scriptures):
1/ ta0&m a[mEœK ] ab;&ef cyford f; jidrf;=uygap
1: May all beings be free from dangers;
2/ tAsmyZ…m a[mEœK ] a'go cyford f; jidrf;=uygap 2: from hatred;
3/ teDCm a[mEœK ] qif;&J cyford f; jidrf;=uygap 3: from difficulties/misery;
4/ okcD twWmeH y&d[& EœK ] ESvHk;pdwf0rf; at;csrf;=uygap /
4: may they support themselves well.
,if; 4 csufukd rlwnfjyD; Based upon the above 4 ways, you should send
loving-kindness to the following 12 groups:
1/ oaAŠ owWm ] pGJvrf;rSK &Sd=uaom owW0g tm;vkH;
1: All beings that have attachment,
2/ oaAŠ yg%m ] touf&SL=uaom owW0g tm;vkH;
2: all breathed beings,
3/ oaAŠ blwm ] uk,
d fxif&Sm;&Sdaom owW0g tm;vk;H
3: all beings with visible body,
4/ oaAŠ yk*~vm ] toD;oD;aom yk*~Kdvf owW0g tm;vkH;
4: all beings in individual,
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5/ oaAŠ twWbm0 y&d,myEMm ] cE<mukd,f twWabm&Sd=uaom owW0g tm;vk;H
5: all beings with aggregates,
(taem"do ] tm;vkH;jcKHI ykd@otyfaom arwWmtm&kH 1 rS 5 ] 5 pk)
(Numbers 1 to 5 = 5 are the objects of loving-kindness in general/unspecified.)
6/ oAŠm Áwâd ,m ] rdef;r tm;vkH; 6: all females,
7/ oaAŠ yk&dom ] a,mufsm; tm;vk;H 7: all males,
8/ oaAŠ t&d,m ] t&d,m olawmfpif tm;vkH; 8: all noble beings,
9/ oaAŠ te&d,m ] ykxkZOf tm;vkH; 9: all worldly/common beings,
10/ oaAŠ a'0g ] ewf tm;vkH; 10: all devas (deities),
11/ oaAŠ rEk\m ] vl tm;vkH; 11: all human-beings,
12/ oaAŠ 0dedygwdum ] tyg,fbkHom; tm;vk;H / 12: all beings in the woeful-states.
(=o"do ] oD;jcm;pD yk*~Kdvfcsif;tvkduf &nfrSef;I ykd@otyfaom arwWmtm&kH 6 rS 12 ] 7 pk)
(Numbers 6 to 12 = 7 are the objects of loving-kindness in particular/specified.)
owW0g tpk 12 ck / wpfckpD ukd txufyg (wk – ap) av;csufpDjzifh arwWm ykd@aoma=umifh -
4 » 12 ] 48 yg;aom arwWm &ygonf /
The 12 groups of beings multiplied by 4 ways = 48 kinds of mettā.
t&yf 1 rsufESmv#if arwWm 48 yg; yGg;Ekdifaoma=umifh t&yf 10 rsufESm&SdI –
48 » 10 ] 480 yg;aom arwWm &jyefygonf /
You can send 48 kinds of mettā to each direction and multiplied by
10 directions = 480 ways of mettā.
t&yf 10 rsufESmukd rokH;oyf - ryg0ifaom rl&if; arwWmykd@ ] 48 yg; +
t&yf 10 rsufESmukd okH;oyf - yg0ifjyD; arwWmykd@ ] 480 yg; ] 528 yg;
Todk@aom enf;jzifh – 528 arwWm jzpfygonf ?
Thus, sending mettā regardless of direction, 48 +
and regarding to the ten directions, 480 = 528 ways
of sending loving-kindness (mettā).
ikdurf sOf;rSK (rd'<) uif;a=umif;w&m; 7 yg; (ypvm,rmeokwf / owWuedygw / t*Fkw&W ygVd)
1/ ikdufrsOf;a=umif; onmukd ESvkH;roGif;jcif;
1: Getting rid of perception that leads to drowsiness,
2/ oif,l=um;emcJhaomw&m;ukd tzefzef ESvkH;oGif;jcif;
2: thinking/pondering what has heard and memorized,
3/ oif,l=um;emcJhaomw&m;ukd &Gwfzwf o&ZPsm,fjcif;
3: chanting what has heard and memorized,
4/ em;&Guf ESpfbufukd vufjzifh qGJjcif;
4: pulling both one’s earlobes and rub the limbs with hands,
5/ ae&mrSxjyD; a&jzifh rsufpdukd yGwfoyf wm&meuQwfw@kd ukd =unfjh cif;
5: getting up from one’s seat, washing the eyes out with water, looking around
in all directions and upward to the stars and constellations,
6/ tvif;a&mifukd ESvkH;oGif;jcif; 6: developing a brightened mind,
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7/ p=uHav#mufjcif; / 7: meditative walking back and forth.
jiif;ckHjcif;. tjypf 5 yg; Five bad results of arguing/quarreling:
1/ w&m;xl; r&Ekdifjcif; 1: Not to attain higher level of dhamma,
2/ &jyD;w&m;rS ,kwfavsmhjcif; 2: descending from attained dhamma,
3/ raumif;owif; ausmfapmjcif; 3: spreding defame,
4/ awGawGa0a0 ao&jcif; 4: dying horribly,
5/ aojyD;aemuf i&Ja&mufjcif; / 5: being reborn in hell.
jidrf;at;jcif; (oEœd) 3 rsKd; Three kinds of peace:
1/ tpP Eœ oEœd – wu,fpifppf jidrf;at;jcif; - r*f zkdvf edAŠmef csrf;om
1: Real, permanent peace: path (magga), fruition (phala) and Nibbāna;
2/ w'*F oEœd – c%wm jidrf;at;jcif; - orm"d psmef csrf;om
2: momentary peace: concentration and trance;
3/ orRKwd oEœd – ynwftm;jzifh jidrf;at;jcif; - avmuDtm&kHrsm;Y csrf;omonf[k xifrSwfjcif; /
3: conventional peace: worldly sensual pleasures.
(p)
pufvuQ%mawmf 108 yg; (w&mh&SpfuGuf pufvuQ%m )
pufawmf&m ] yg'apwD The foot-print of Lord Buddha.
pum; 6 cGef; Six categories of words:
1/ rSefuef em=um;vkd tusdK;&Sdaom pum; 1: True, agreeable, beneficial,
2/ rSefuef rem=um;vkd tusdK;&Sdaom pum; 2: true, not agreeable, beneficial,
3/ rSefuef rem=um;vkd tusdK;r&Sdaom pum; 3: true, not agreeable, not beneficial,
4/ rrSefuef em=um;vkd tusdK;&Sdaom pum; 4: false, agreeable, beneficial,
5/ rrSefuef rem=um;vkd tusdK;&Sdaom pum; 5: false, not agreeable, beneficial,
6/ rrSefuef rem=um;vkd tusdK;r&Sdaom pum; /6: false, not agreeable, not beneficial.
(rSwfcsuf / / olawmfaumif;=uD;rsm;onf trSwf 1 ESifh 2 wk@d ukdom ajymqkd=uygonf/)
(Note: The wise/virtuous use numbers 1 and 2.)
pum; 7 rsKd; Seven categories of talk:
1/ wd& p>me uxm ] r*fzkdvfrS qef@usifbufjzpfaompum;
1: Talk against the attainment of path (magga) and fruition (phala),
2/ 'ge uxm ] vSL'gef;rSKESifh pyfaompum; 2: Talk regarding almsgiving, generosity,
3/ oDv uxm ] uk, d fusifhoDvESifh pyfaompum; 3: regarding virtue, morality,
4/ o*~ uxm ] ewfjynfa&mufa=umif;ESifh pyfaompum; 4: regarding heaven,
5/ r*~ uxm ] r*fusifhpOf vrf;pOfESifh pyfaompum;
5: regarding meditative fruition (i.e., The Four Noble truths),
6/ umrmeH tm'De0 uxm ] umr*k%fw@kd . tjypfESifh pyfaompum;
6: regarding defects of sensual pleasure,
7/ aeuQrmedoHo uxm ] awmxGufrSK tusKd;tmedoifESifh pyfaompum; /
7: regarding advantages of renunciation.
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pum; 10 rsKd; tusKd;&SdpGm ajymp&m Ten beneficial speeches:
1/ umv0g'D ]tcsdefoifhrS ajymqkdjcif; 1: Speaking timely,
2/ blw0g'D ] tjzpfrSefukd ajymqkdjcif; 2: factually,
3/ "rR0g'D ] w&m;r#wpGm ajymqkdjcif; 3: with dhamma,
4/ opP0g'D ] wdusrSefuefpGm ajymqkdjcif; 4: truthfully,
5/ twˆ0g'D ] tusKd;&Sd&mukd ajymqkdjcif; 5: beneficially,
6/ rd[dw ykAŠbm%D ] jyKH;&$ifpGm ajymqkdjcif; 6: with smile,
7/ rdw bm%D ] oifhroifh axmufcsifhcsdefqjyD; ajymqkdjcif; 7: steadily,
8/ twk&dw0g'D ] taqmwvsif jrefjrefqefqef rajymjcif; 8: not in rush,
9/ ayg&D ] ,Ofaus;aom pum;ukd okH;ESKH; ajymqkdjcif; 9: sweetly and politely,
10/ 0do'0g'D ] oef@&Sif; yDopGm ajymqkdjcif; / 10: clearly.
pum;aumif; vuQ%m 4 rsKd; Four characters of well-spoken words:
1/ okbmodw – aumif;rGefaompum; 1: Well-spoken words,
2/ "rR – w&m;ESifhnDaompum; 2: words regarding dhamma,
3/ yd, - cspfb, G faompum; 3: pleasant words,
4/ opP – rSefuefaompum; / 4: truthful words.
pum;ESD;aESm ajymqk=d u&mY aqG;aEG;oifh roifh yk*~Kdvfrsm; (uxm0wˆKokwf / wduedygw / t*FkwW&ygVd)
Persons whether fit to talk or unfit to talk:
1/ aqG;aEG;&ef roifhaom yk*~Kdv. f vuQ%mrsm; 1: Persons unfit to talk:
(u) wku d f&u
kd fajzqkd&rnfukd wkduf&kduf rajzqkdaomyk*~Kdvf
(a) Not answering a categorical question categorically,
(c) a0zefIajzqkd&rnfukd a0zefI rajzqkdaomyk*~Kdvf
(b) answering distinct question without distinction,
(*) jyefvnfar;jref;jyD; ajzqkd&rnfukd jyefvnfrar;rjref;yJ ajzqkad omyk*~Kdvf
(c) answering without counter-question that should be answered with
counter-question,
(C) rajzyJxm;&rnfukd ajz=um;aomyk*~Kdvf /
(d) answering a question that should be set aside.
2/ (u) ta=umif;[kwfonf r[kwfonfukd rwnfaom / rodaomyk*~Kdvf
2: (a) Not standing firm in regard to one’s position and the opposing position,
(c) =uHqtyfaomt&mY rwnfaom / rodaomyk*~Kdvf
(b) not standing firm in one’s stratagem,
(*) od&rnf0h g'Y rwnfaom / rodaomyk*~Kdvf
(c) not standing firm in an assertion about what is known,
(C) ajz=um;&rnfhusifh0wfY rwnfaom / rodaomyk*~Kdvf /
(d) not standing firm in the procedure.
3/ (u) ar;jref;aomtcg pum;wpfckukd tjcm;pum;wpfckjzifh zkH;uG,af omyk*~Kdvf
3: (a) Answering evasively (covering the main topic with another),
(c) tjyifpum; rqkid fonfrsm;ukd ajym=um;aomyk*~Kdvf
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(b) diverting the discussion to an irrelevant subject,
(*) pdwq
f kd; trsufxGufaomyk*~Kdvf (c) displaying anger and hatred,
(C) rESpfoufrSKukd xifpGmjyaomyk*~Kdvf / (d) showing the bitterness.
4/ (u) ar;jref;aomtcg ygVdygXfom; &GwfzwfjyD; v$rf;rkd;aomyk*~Kdvf
4: (a) Overwhelming the questioner by reciting/quoting the texts,
(c) ta=umif;trsKd;rsKd;jyjyD; ESdrfaomyk*~Kdvf
(b) crushing the questioner,
(*) oHo,jzpfavmufatmif &,foGrf;aoG;aomyk*~Kdvf
(c) ridiculing the questioner,
(C) c|wf,iG f;csuf tenf;i,fukd rlwnfjyD; trSm;zrf;aomyk*~Kdvf /
(d) seizing upon a slight error.
pum; ajym&m t*Fg 5 yg; tajccHrsm; Five courses of speech:
1/ ajymoifhaomtcg (okd@r[kwf) rajymoifhaomtcgY ajymqkdjcif; 1: Timely or untimely,
2/ [kwfrSefonf (okd@r[kwf) r[kwfrSefonfukd ajymqkjd cif; 2: true or untrue,
3/ odrfarG@pGm (okd@r[kw)f =urf;xrf;pGm ajymqkdjcif; 3: gentle or harsh,
4/ tusKd;&SdpGm (okd@r[kwf) tusKd;r&Sdonfukd ajymqkdjcif;
4: connected with good or with harm,
5/ arwWm a&S@xm; (okd@r[kwf) a'go a&S@xm; ajymqkdjcif; /
5: spoken with a mind of loving-kindness or with inner hate.
pum;jzpfa=umif; 3 rsKd; Three bases of talk:
1/ twdwf 1: Referring to the past,
2/ tem*wf 2: referring to the future,
3/ ypPKyèf / 3: referring to the present.
pum;rsm;jcif;. tjypf 5 yg; Five disadvantages of a person full of talk:
1/ rrSefpum; ajymrdwwfjcif; 1: Liable to false talk,
2/ ukef;wku d fpum; ajymrdwwfjcif; 2: to gossip/back-biting,
3/ =urf;xrf;pum; ajymrdwwfjcif; 3: to rude talk,
4/ jydefzsif;pum; ajymrdwwfjcif; 4: to vain talk,
5/ aojyD; i&Ja&muf&jcif; / 5: hell after death.
(pum;enf;jcif;. tusKd; 5 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Five advantages of a person of little talk are opposite of the above.)
puU0guf Ruddy shelduck.
p=um (puU) Wheel, disk.
p=um0aw;rif; Universal/Wheel-turning monarch/king.
p=um0Vm Universe, world system.
p=uF H Walk, path, corridor, pavement, platform.
p=uFav#mufjcif; tusKd; 5 yg; Five benefits of walking exercise:
1/ vrf;=um&SnfpGm av#mufEikd fjcif; 1: Being capable of long walking,
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2/ w&m;aumif;pGm &SKrSwf/xkdifEkdifjcif; 2: easiness to practice meditation,
3/ usef;rmjcif; 3: healthy,
4/ tpmausnufvG,fjcif; 4: good digestion,
5/ orm"d &vG,fjcif; / 5: easy to get concentration.
pufawmf&m ] yg'apwD Buddha’s foot-print.
puQK Eye.
puQK 4 rsKd; (rsufpd 4 rsKd; ) Four kinds of eyes.
puQK 5 yg; Five kinds of eye:
1/ Ak'< puQK 1: Buddha cakkhu – Buddha-eye,
2/ "rR puQK 2: Dhamma cakkhu – dhamma-eye,
3/ orEœ puQK 3: Samanta cakkhu – omniscience-eye,
4/ ynm puQK 4: Paññā cakkhu – wisdom-eye,
5/ 'dAŠ puQK / 5: Dibba cakkhu – divine-eye.
puQKajEN Casting down of one’s eyes, eye-faculty/base.
puQKyom' The faculty of the eye, state of being pleasant to the eyes.
p=u0aw;rif; Universal monarch, world-conqueror.
p=um Circle, chariot of the universal monarch.
p=umrif;. wefckd; 4 rsKd; Four properties of a universal king:
1/ olwyg;wkd@xuf tqif;vSjcif; 1: He is handsome surpassing other men.
2/ olwyg;wkd@xuf touf&Snfjcif; 2: He is long-lifed, outliving other men.
3/ olwyg;wkd@xuf tema&m*guif;jcif; 3: He is free from illness.
4/ ykÀm;ESifh ol=uG,fw@kd u tvGefcspfjrwfE;kd jcif; /
4: He is beloved with Brahmins and householders.
p=umrif;. &wem 7 yg; Seven treasures of universal monarch:
1/ p=um &wem 1: Wheel-treasure,
2/ qif &wem 2: elephant-treasure,
3/ jrif; &wem 3: horse-treasure,
4/ ywWjrm; &wem 4: jewel-treasure,
5/ rdzk&m; &wem 5: woman-/queen-treasure,
6/ olaX; &wem 6: householder-treasure,
7/ om;=uD; &wem / 7: counselor-/son- treasure.
p=um0Vm Universe, cosmological system.
p=um0Vm oufwrf;&Snfvsm;rsm;jym;ykH Oyrmrsm; (urBm-p=um0Vm- &Snfvsm; rsm;jym;ykH Oyrmrsm; )
pif=u,fa=umif;w&m; 4 yg; (ukodv k pf D;a=umif; )
p=uF H Walking-path, corridor, platform, pavement.
p=uF H urRÏmef; 6 qifh (ajc=uGvSrf;&mY rSwf&rnfh urRÏmef; 6 qifh )
p=uF H vrf;. tjypf 5 yg; Five defects of walking-way/path:
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1/ ajr=urf;xrf;jyD; rnDnGwfjcif; 1: Having uneven and rugged ground,
2/ p=uF Hvrf;twGif; opfyif&Sdjcif; 2: tree(s) on the walk-way,
3/ jrufEG,cf sKHykwf v$rf;tkyfaejcif; 3: covering with shrubs and bushes,
4/ tvGefusOf;ajrmif;jcif; 4: too narrow,
5/ tvGefus,fveG f;jcif; / 5: too wide.
pif=u,fjcif; - 4 yg; (ok'<d – pif=u,fjcif; - 4 yg; )
pif=u,fa=umif; usifhpOf t,ltqrsm; - bk&m;vufxufawmf (r[moD[em'okwf / rlvyÀmoygVd)
Doctrines regarding purification at the time of Lord Buddha (Mūlapaṇṇāsa Pāḷi):
1/ tm[ma&e ok'<d – tpmtm[m&jzifh pif=u,fEkdifonf
1: Purification comes about through food.
2/ oHoma&e ok'<d – oHo&mY =um&Snpf GmvnfywfjyD; pif=u,fEkdifonf
2: Purification comes about through the round of rebirths.
3/ OyywWd,m ok'<d – tcsKd@aom Zmwdjzifh pif=u,fEkdifonf
3: Purification comes about through some particular kind of rebirth.
4/ tm0gaoe ok'<d – tcsKd@aom bkb
H 0jzifh pif=u,fEkdifonf
4: Purification comes about through some particular abode.
5/ ,ane ok'<d - ,mZfylaZmfjyD; pif=u,fEkdifonf
5: Purification comes about through sacrifice.
6/ t*~dy&dp&d,m, ok'<d – rD;ukd vkyfau|;jyD; pif=u,fEikd fonf /
6: Purification comes about through fire-worship.
p=uF Hav#muf Walk to and fro, walk repeatedly.
ppfaq; ar;jref;&mY pum;t&m t*Fg 5 wef
Five points to be borne in mind to rebuke/tell another:
1/ oifhawmfaom tcsdef Y ajymqkdjcif; 1: Speaking at the proper time, not at wrong time,
2/ trSefudk om ajymqkdjcif; 2: speaking truth, not false,
3/ odrfharG@pGm ajymqkdjcif; 3: speaking gentally, not roughly,
4/ aumif;usKd;vkdvm;I ajymqkjd cif; 4: speaking for the good of others,
5/ arwWma&S@xm;Iom ajymqkdjcif; / 5: speaking with love, not with enmity.
ppfjzpfa=umif;w&m; 3 yg; (rkd;acgifa=umif;w&m; 3 yg; )
ppfo&l Jaumif;. t*Fg 4 yg; Four qualities of a great fighting-man:
1/ ppfa&; u|rf;usifjcif; 1: Skill in points of vantage,
2/ r#m; vSefponfukd a0;pGmjypfEkdifjcif; 2: a far-shooter,
3/ v#yfpD;vufouJo h kdh jypfEkdifjcif; 3: a shooter like lightening,
4/ xlxJaom 'kukdyif azgufxGif;atmif jypfEkdifjcif; / 4: a piercer of huge object.
ppfom; ppfonfrsm; vm;a&muf&m y&mZdw rnfaomi&J (a,m"mZD0okwf š [wˆma&m[okwf š
t\ma&m[okwf / *gr%doH,kwf / oVm,we0*~oH,kwWygVd)
A hell, Parājita by name, to which the soldiers may go after death.
p¾mv – ok\mefvkyfom; / atmufwef;pm; Caste of cemetery worker.
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pwWmvDo edygw (Zmwfawmf) ygVd - Zmwfawmf 550 . 17 ckajrmuf u¾jzpfonf / *gxm 40 (pwWmvDo)
yk'fcef@ yg&Sdaom Zmwfawmfrsm; jzpfI pwWmvDo edygwf[kac:onf / Zmwfawmfaygif; 5 ck yg0ifonf /
Cattālīsa-nipāta (Jātaka): This is the seventeenth chapter of the 550 Birth-stories;
each of them consists of about fourty verses, thus, fourty-verse-stories. There are
5 stories in this chapter.
pwWmvDo edygw (ax&*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifr[mu\y &[Eœm rax&fjrwf
onf *gxmav;q,f O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif; jzpfonf /
Cattālīsa-nipāta (Theragāthā): This is a collection of joyous verses uttered by
a male-monk (arahanta), Mahā Kassapa by mane, at the time of Lord Buddha.
He uttered fourty verses (cattālīsa).
pwWmvDo edygw (ax&D*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifr Áod'goD &[Eœm ax&Dronf
*gxm av;q,f O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Cattālīsa-nipāta (Therīgāthā): This is a collection of joyous verses uttered by
a female-monk (arahanta), Isidāsī by name, at the time of Lord Buddha. She
uttered fourty verses (cattālīsa).
pwk Four.
pwkuU edygw (Zmwfawmf) ygVd - Zmwfawmf 550 . pwkwˆ u¾jzpfonf / *gxm 4 yk'f pDyg&Sdaom
Zmwfawmfrsm; [k t"dy`g,f&oSd nf / Zmwfawmfaygif; 50 yg0ifonf /
Catukka-nipāta (Jātaka): This is the fourth chapter of the 550 Birth-stories; each
of them consists of four verses; thus, Catukka-nipāta, four-verse-story; there are
pwkuU edygw (ax&*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sif&m[kvm t&Sifb*k paom
&[Eœmrax&f 8 yg;wkd@av;*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Catukka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
8 male-monks (arahanta) such as Rāhulā and Bhagu at the time of Lord Buddha.
Each uttered four verses (catukka).
pwkuU edygw (ax&D*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifr b'NumydvmeD &[Eœm ax&Donf
av;*gxm O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Catukka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by
a female-monk (arahanta), Bhaddāpilānī by name, at the time of Lord Buddha.
She uttered four verses (catukka).
pwkuU edygw (t*FkwW&) ygVd - t*Fkw&W edum,fY w&m;tpk 4 yg;pDukd t"duxm; a[m=um;aomokwWefwkd
rsm;yg0ifonfh pwkwâjrmuf usrf;jzpfonf /
Catukka-nipāta (Aṅguttara): The fourth book of the ‘Gradual Discourses’; in this
book, each discourse emphasizs four items of the dhamma.
pwkuU edygw (Áwd0kwWw) ygVd - tajccHtm;jzifh opPm 4 yg; / w%Smjzpfa=umif; 4 yg; ypPn;f 4 yg;
paomw&m; av;yg;pDukd OD;wnfa[m=um;aom okwWeftwkd 13 okwf yg0ifonfh tkyfpkjzpfonf /
Catukka-nipāta (Itivuttaka): Thirteen short discourses in this chapter generally
aim at four certain dhammas, such as ‘the the four noble truths’and ‘the four
causes of clinging’.
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pwk*H Four-angle, square.
pwkwˆ Fourth.
pwkyg&dok'<d oDv – pif=u,f&rnfh usifh0wfoDv 4 yg;
Four kinds of morality consisting of purification:
1/ ygwdarmuQ oH0& oDv – 0denf; oduQmyk'frsm;ukd apmifhpnf;jcif;
1: Restraint with regard to the monks’ disciplinary code,
2/ ÁjENd, oH0& oDv – ÁajEN ig;yg;ukd apmifhpnf;jcif; 2: restraint of senses,
3/ tmZD0 yg&dok'<d oDv – toufarG;0rf;ausmif;rSK jzLpifjcif; 3: purification of livelihood,
4/ ypP, oEMd\dw oDv – ypPn;f av;yg; rSD0J okH;pGJrSK jzLpifjcif; /
4: morality with regard to the four requisits of the monks.
pwkr"l Electuary made of four ingredients (honey, butter, molasses,
and sesame oil).
pwk r[m&mZf The first heavenly abode of sensual realms,
(literally, the realm of ‘Four Great Kings’).
pwk r[m&mZf ewfrif;=uD; 4 yg; (avmuygv ewfrif;=uD;  ewfrif;=uD; 4 yg; )
pwk r[m&mZf ewfrif;=uD;rsm; (pwkr[m&mZokwf / wduedygw / t*FkwW&ygVd) –
olwkd@. vlavmuaxmufvSrf;a&;
The deities of the ‘Realm of Four Great Kings’ (Their inquiry into human world):
1/ pwk r[m&mZf ewfrif;=uD;wkd@. trwf=uD;rsm; tvkyftau|;ewfrsm;onf vqef; 8 &uf
vqkwf 8 &ufae@rsm;Y vl@jynfavmuokd@ vSnfhv,fI ‘vlom;rsm;onf rdcif zcif &[ef;
ykÀm; ouf=uD;&G,ftkrd sm;ukd &kdaopGm jyKpkapmihfa&Smuf=uygukef.avm / OykofoDv apmifhokH;
=uyg.avm / Ekd;=um;xufoef=u yg.avm / aumif;rSKjyK=uyg.avm’ [lI pkHprf;=uukef. /
1: On the eighth of the fortnight, the minister and assembly members of the
four great kings wander over this world hoping, ‘There are many people who
behave properly toward their mother and father, toward astetics and brahmins,
honor the elders of the family, observe the sabbath and do meritorious deeds.’
2/ pwk r[m&mZf ewfrif;=uD;wkd@. om;rsm;onf vqef; 14 &uf vqkwf 14 &ufae@rsm;Y h h h h h
2: On the fourteenth of the fortnight, sons of the four great kings wander over
this world hoping, ‘There …..
3/ pwk r[m&mZf ewfrif;=uD;rsm; ukd,fwkdifonf Oykoaf e@ (vjynfv
h uG,f) rsm;Y h h h h h /
3: On the fifteenth of the fortnight, the four great kings themselves wander
over this world hoping, ‘There …..
pwk&m&uQ ] tapmifhta&Smuf w&m; 4 yg; Four guardian-dhammas:
1/ tokb urRÏmef; 1: Meditation of foulness,
2/ r&%mEk\wd 2: contemplation of death,
3/ arwWmbm0em 3: developing loving-kindness,
4/ Ak'<gEk\wd / 4: contemplation of the qualities of the Buddha.
pwk a0gum& b0 ] emrfcE<m 4 yg;om&Sdaom bkHb0 Four-group existence.
pEN ukrm& Zmwf - Zmwfawmf=uD; 10 zGJ@Y owWrajrmufZmwf jzpfonf / vlom;ukd owfjyD;
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,mZfylaZmfrSKukd tb,fa=umifh xkdo@kd ylaZmfonf ukd tav;xm; az:jyonf /
Canda Kumāra Jātaka – The seventh birth-story of the ten great jātakas. It is
mainly about the human-sacrifice and why that is done.
paeeH tuQ&m 5 vk;H (tuQ&mrsm;. ae@eH oauFwrsm; )
p&% (usifhpOf) Conduct, practice.
p&% 15 yg; Fifteen kinds of conduct/moral character:
1/ oDv oH0& ] oDv apmifhpnf;jcif; 1: Pure virtue, morality,
2/ ÁjENda,ok *kwW 'Gg&wm ] 2: guarding the sense-doors,
ÁajEN apmifhpnf;jcif;
3/ abmZae rwWnKwm ] pm;aomuf&m 3: knowing the amount of eating,
twkid f;twmukd odjcif;
4/ Zm*&d,mEka,m* ] x=uG vkH@v 4: vigilance,
0d&D, &Sdjcif;
5/ o'<g ] o'<g w&m;&Sdjcif; 5: faith, confidence,
6/ owd ] qifjcif owd &Sdjcif; 6: mindfulness,
7/ [d&D ] raumif;rSKrS &Sufjcif; 7: shame to do evil, moral shame,
8/ =owy` ] raumif;rSKrSa=umufvefhjcif; 8: fear to do evil, moral dread,
9/ Am[kopP ] t=um;tjrifrsm;jcif; 9: knowledge, vast learning,
10/ 0D&d, ] =uKd;pm;jcif; 10: effort,
11/ ynm ] ynm =uD;rm;jcif; 11: wisdom,
12/ yXr psmevmbD ] yXrpsmefud&k jcif; 12: the attainment of first Jhāna,
13/ 'kw, d psmevmbD ] 'kwd,psmefukd&jcif; 13: the attainment of second Jhāna,
14/ wwd,psmevmbDf ] wwd,psmefukd&jcif; 14: the attainment of third Jhāna,
15/ pwkwˆ psmevmbD ] pwkwpˆ smefukd&jcif; / 15: the attainment of fourth Jhāna.
p&d, usifhpOf 3 yg; (bk&m;tavmif;) Three aims of practice of the Buddha-to-be:
1/ avmuwˆ p&d, ] avmuom;trsm;aumif;usKd;twGuf usifhawmfrljcif;
1: Fulfilling the perfections (pāramī) for the good of all beings,
2/ ^mwwˆ p&d, ] aqGawmfrsKd;awmfrsm;aumif;usKd;twGuf usifhawmfrljcif;
2: for the benefit of his relatives,
3/ Ak'<wˆ p&d, ] bk&m;jzpf&ef usifhawmfrljcif; /
3: for attaining the Buddhahood.
p&d,mydÉu ygVd - Tusrf;Y bk&m;&Sifa&S;b0 35 ckw@kd . ta=umif;rsm;yg0ifonf / bk&m;jzpf&ef
yg&rDusifhpOf (p&d,) rsm; ukd o&kyfaz:aom usrf;pmjzpfonf / ck'Nuedum,f. 13 ckajrmuf
(aw&or) usrf;jzpfonf /
Cariyā-piṭaka Pāḷi: This book is about 35 past stories of Lord Buddha. It
emphasizes how to fulfill the ten perfection (dasa pāramī) to attain Buddhahood.
p&kduf (p&dw) Temperament, personality, character, nature.
p&kduf 6 yg; Six temperaments:
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1/ &m* p&kduf ] vkcd sifwyfrufrSK tm;=uD;jcif; 1: Greedy/lustful temperament,
2/ a'go p&kduf ] a'go rauseyf tvkdrusrSK tm;=uD;jcif; 2: hateful temperament,
3/ arm[ p&kduf ] rkdurf J rodrSK tm;=uD;jcif; 3: dull/deluded temperament,
4/ o'<g p&kduf ] =unfnKd apwemw&m; tm;=uD;jcif; 4: faithful temperament,
5/ Ak'<d p&kduf ] tod^m%f ynm tm;=uD;jcif; 5: intellctual temperament,
6/ 0dwuf p&kduf ] =uHpnf a0befrSK tm;=uD;jcif; /
6: discursive/ruminating temperament.
p&kdufoabmwl&mrsm; Parallel temperaments:
1/ &m* p&kduf ] 3/ o'<g p&kduf
1: Greedy/lustful temperament = 4: faithful temperament,
2/ a'go p&kduf ] 5/ Ak'<d p&kduf
2: hateful temperament = 5: intellctual temperament,
3/ arm[ p&kduf ] 6/ 0dwuf p&kduf
3: dull/deluded temperament = 6: discursive/ruminating temperament.
pmusuf Memorize certain passages (of the scripture).
pm=uD; ay=uD; Sacried texts, reliable/scholarly books.
pm=uyfpmr A term used in old days for the moderator in ceremonial
recitation of Buddhist scriptures.
pm* ] pGef@=uJay;urf;jcif; Liberality, generosity, charity, altruism.
pmpyf Compose.
pmqkad wmf Composer, writer, author.
pmwuf Learning Buddhist scriptures under a well-versed person.
pmwwfa=umif; w&m; 5 yg; (o'<rR oarRmo okwf / yOPu edygw / t*FkwWKd&ygVd)
Five qualities that lead to the non-decline and non-disappearance of
the good Dhamma (Saddhamma sammosā Sutta, the Gradual Discourses):
1/ ouUpPH "rRH ok%Eœd – &kdaopGm w&m;/pmayukd em.
1: Respectfully listening to the Dhamma,
2/ ouUpPH "rRH y&d,myk%Eœd – &kdaopGm w&m;/pmayukd oif,l.
2: respectfully learning the Dhamma,
3/ ouUpPH "rRH "ma& Eœd – &kdaopGm w&m;/pmayukd aqmif,l. (usufrSwf.)
3: respectfully retaining the Dhamma in the mind,
4/ twˆH Oyy&duQ Eœd – w&m;/pmay. teuft"dy`g,fukd qifjcifokH;oyf.
4: respectfully examining the meaning of the Dhamma,
5/ "rRmEk"rRH yÉdyZ… Eœd – w&m;awmf/pmayvmtwkdif; vku
d femusifh=uH. /
5: understanding the Dhamma and practicing in accordance with it.
pmaxmufpmr Persons who check monks reciting certain text in the Tipiṭaka-
dhara recitation exam, follow along with that scripture.
pmwkd ayp Miscellanious writings.
pmwkduf (bD&kd) Box or cardboard for storing palm-leaf manustripts.
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pmyavG (uràvG )
pmay Scriptures, classical writings.
pmay y&d,wWd onf omoemawmf. rlvt&if;cH
(omoemawmf. rlvt&if;cHonf y&d,wWd pmayusrf;*ef )
pmay y&d,wWd omoem uG,faysmufykH (omoemuG,f tpOf - pmayy&d,wWd - ydÉuokH;ykH –
uG,faysmufykH tpOf )
pmay (y&d,wWd) oif,lenf; 3 rsKd; Three ways of studying Buddhist Scriptures:
1/ tv*'NLyr ] ajrGzrf;ouJo h @kd oif,ljcif;
1: Studying the scriptures as wrongly/rightly grasping a snake,
2/ ed\&%wˆ ] oHo&mrS xGufajrmuf&ef oif,jl cif;
2: studying them for liberation from saṃsāra, round of rebirth,
3/ b¾m*g&du ] b¾mxdrf;uJhokd@ xdrf;odrf;apmifha&Smuf&eftwGuf oif,ljcif; /
3: studying to keep them alive.
pmr&D – cE<mukd,.
f tar$;rsm; &Snv
f sm;aom wdbufEGm;wpfrsKd; Yak (Tibetan bull).
pm&dwW Morality to be performed, character.
pm0g Buddhist manastic course of learning, religious lesson(s)
given to monks.
pm0gcs Teaching/guiding Buddhist scriptures to student-monks.
pm0gvu kd f Attending at the Buddhist monastic course.
pmoif Teach or learn lessons.
pmoifwkduf Monasteries where monks study the Buddhist Scripures.
pmoifom; Student-monks who study at the Buddhist monasteries.
pma[m Narrate epics or stories.
pma[mq&m Narrator of epics or stories, story-teller.
pmtH Recite, read, repeat again and again for memorization.
pdwf / raem / 0d^m%f (^f ) Consciousness, mind, psyche.
pdwfukdapmifha&Smufygu (pdwfrysufpD;ygu) um,uHu, kd frSK 0pDuHESKwfrSKwk@d ukdvnf; apmifha&Smuf&ma&muf.
(tEk&uQw
d okwf / AsmyEMow
k f / wduedygw / t8kFwW&ygVd)
When mind is guarded/under control, bodily and verbal actions are also garded.
pdwfukd qifjcifjcif; (pdwWmEky\em) 16 yg; Sixteen ways of meditation on consciousness:
1/ &m* pdwfukd &m*pdwf [kojd cif; 1: Knowing a lustful mind as lustful,
2/ &m* uif;aompdwfukd &m*uif;pdwf [kodjcif;
2: a mind free from lust as free from lust,
3/ a'gopdwu
f kd a'gopdwf [kojd cif; 3: hatred as hatred,
4/ a'gouif;aompdwfukd a'gouif;pdwf [kodjcif; 4: without hatred as without hatred,
5/ arm[pdwfukd arm[pdwf [kodjcif; 5: deluded mind as deluded,
6/ arm[uif;aompdwfukd arm[uif;pdwf [kodjcif;
6: without deluded mind as without deluded,
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7/ oHcdwW tusOf;pdwfukd oHcdwW tusOf;pdwf [kojd cif; 7: contracted mind as contracted
8/ 0dcdwW ysH@vGifhpdwfukd 0dcdwW ysH@vGifhpdwf [kojd cif; 8: distracted mind as distracted,
9/ r[*~Kwfpdwfudk r[*~Kwpdwf [kojd cif; 9: developed mind as developed,
10/ r[*~Kwfr[kwfaompdwfudk r[*~Kwfr[kwfaompdwf [kojd cif;
10: undeveloped mind as undeveloped,
11/ oOwW& atmufwef;pdwfukd oOwW& atmufwef;pdwf [kodjcif;
11: surpassed mind as surpassed,
12/ tEkwW& txufwef;pdwfukd tEkwW& txufwef;pdwf [kodjcif;
12: unsurpassed mind as unsurpassed,
13/ orm[dw r#waompdwfudk orm[dw r#waompdwf [kojd cif;
13: concentrated mind as concentrated,
14/ torm[dw rr#waompdwfukd torm[dw rr#waompdwf [kodjcif;
14: unconcentrated mind as unconcentrated,
15/ 0drkwW vGwfajrmufaompdwfukd 0drkwW vGwfajrmufaompdwf [kodjcif;
15: unliberated mind as unliberated,
16/ t0drkwW rvGwfajrmufaompdwfukd t0drkwW rvGwfajrmufaompdwf [kojd cif; /
16: liberated mind as liberated.
pdwfukd rdrdtvkdo@kd vkdufapEkdifaomw&m; 7 yg;
Seven qualities to exercise mastery over one’s mind:
1/ orm"d Y vdrRmjcif; 1: skill in concentration,
2/ orm"d0ifpm;rSK Y vdrRmjcif; 2: in the attainment of concentration,
3/ orm"dwnfrSK Y vdrRmjcif; 3: in the duration of concentration,
4/ orm"drSxrSK Y vdrRmjcif; 4: in emergence from concentration,
5/ orm"dckdifcef@aumif;rGefrSK Y vdrRmjcif; 5: in fitness for concentration,
6/ orm"dusufpm;&mtm&kH Y vdrRmjcif; 6: in the area of concentration,
7/ orm"dtm&kHukd a&S@&SKaqmifrSK Y vdrRmjcif; / 7: in resolution regarding concentration.
pdwfjidrf;csrf;a&; w&m; 6 yg; Six dhammas that make the mind peaceful:
1/ ESdrfcsoifhaom pdwfukd ESdrfcsjcif;
1: Checking the mind when it ought to be checked,
2/ csD;ajrSmufoifhaompdwfukd csD;ajrSmufjcif;
2: exerting the mind when it ought to beexerted,
3/ &$if=unfoifhaom pdwfukd &$if=unfapjcif;
3: Gladdening the mind when it ought to be gladdened,
4/ vspfvsL&SKoifhaom pdwfukd vspfvsL&SKjcif;
4: neglecting (giving no heed to) the mind when it ought to be neglected,
5/ ESvkH;oGif; aumif;jcif; 5: right attitude,
6/ ouUm, (pGJvrf;rSK) Y rarG@av#mfjcif; / 6: not delight in life (attachment).
(pdwfrjidrf;csrf;a=umif; w&m; 6 yg;rSm txufygw@kd rS qef@usifbufjzpfonf /)
(Six dhammas that do not make the mind peaceful are apposite of the above.)
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pdwf ajimifhwHoif; 5 yg; (apawm cdv) Five mental blockages/shackles:
1/ bk&m;&Sif tay: Y oHo,&Sdjcif;
1: Doubt and hesitation about the Buddha,
2/ w&m;awmf tay: Y oHo,&Sdjcif;
2: doubt and hesitation about the dhamma,
3/ oHCmawmf tay: Y oHo,&Sdjcif;
3: doubt and hesitation about the saṃgha,
4/ usifhpOf oduQm tay: Y oHo,&Sdjcif;
4: doubt and hesitation about the training,
5/ oDwif;okH;abmf olawmfaumif;rsm; (a,m*D) tay:Y rauseyf oHo,yGg;jcif; /
5: anger and doubt with one’s fellows in holy life.
pdwf ajimifhwHoif;jzpfa=umif;w&m; 5 yg; (apawm cdv)
Five causes of mental blockages/shackles:
1/ umr*k%fukd pGJvrf;jcif; 1: Craving for sensual pleasure,
2/ cE<mukd,fukd pGJvrf;jcif; 2: for body,
3/ &kyf ykHoEœmefukd pGJvrf;jcif; 3: for form,
4/ pm;csifwikd f;pm;jyD;tdyfcsifwikd f;tdyfjcif; 4: endulging in eating and sleeping,
5/ ewfjynfukd ar#mfud;k jyD; usifh=uHjcif; / 5: living the holy life aspiring to realm of god.
pdwf npfnL;a=umif; (pdwW OyuUad vo) w&m; 16 yg; (0wˆ okwfvm)
Sixteen inperfections that defile the mind:
1/ tbdZPsm 0doravmb ] tvk=d uD;jcif; 1: Covetousness and unrighteous greed,
2/ Asmyg' ] pdwyf lyefjcif; 2: ill-will,
3/ aum" ] trsuf=uD;jcif; 3: anger,
4/ Oyem[ ] &efjiKd;zGJ@jcif; 4: revenge,
5/ ruQ ] ol@aus;Zl;ukd acszsufjcif; 5: contempt,
6/ yVmo ] tifwljyKdifbufjyKjcif; 6: a domineering attitude,
7/ Á\m ] jiLpljcif; 7: envy,
8/ rp>&d, ] 0efwdjk cif; 8: avrice,
9/ rm,m ] vSnfhzsm;jcif; 9: deceit,
10/ omaX,s ] pOf;vJjcif; 10: fraud,
11/ xrB ] cufxefjcif; 11: obstinacy,
12/ om&rB ] csKyfcs,fjcif; 12: presumption,
13/ rme ] rmef=uD;jcif; 13: conceit,
14/ twdrme ] acgif;rmjcif; 14: arrogance,
15/ r' ] ,pfrl;jcif; 15: vanity,
16/ yrm' ] arhavsmhjcif; 16: negligence.
pdwf wpfck,kwf ukd;q,f Ninety kinds of consciousness but one is lacking,
i.e., eighty-nine kinds of consciousness:
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(ukd;q,frSm wpfck,kwfavsmhae aompdwf ] 89 pdwf)
1/ umrm0p& pdwf 54 yg; 1: Sensuous realm 54,
2/ &lyg0p& pdwf 15 yg; 2: Form realm 15,
3/ t&lyg0p& pdwf 12 yg; 3: Formless realm 12,
4/ avmukw&W m pdwf 8 yg; 4: Supra-mundane 8 = 89.
pkpkaygif; pdwt f usOf; 89 yg; In sum = 89 kinds of consciousness.
avmukwW&mpdwf 8 yg;ukd psmef 5 yg;ESifh ajrSmufyGg;v#if avmukwW&m pdwt
f us,f 40
jzpf./ ok@d jzifh pdwftus,fpkpkaygif; 121 yg;jzpfonf ?
The 8 Supra-mundane consciousness is multiplied by the 5 jhāna = 40.
Supra-mundane consciousness, thus, in total there are 121 kinds of
consciounness.
1/ umrm0p& pdwf 54 yg; 1: Sensuous realm/sphere 54:
(u) tukokdvfpdwf 12 yg; (a) Unwholesome consciousness 12:
(1) avmbrl pdwf 8 yg;/ (i) Greed-rooted 8,
(2) a'gorl pdwf 2 yg; (ii) hatred-rooted 2,
(3) arm[rl pdwf 2 yg; (iii) delusion-rooted 2 = 12.
(c) t[dwpf dwf 18 yg; (b) Rootless consciousness 18:
(1) ukokdvf 0dyguf 8 yg; (i) Unwholesome resultant 8,
(2) tukokdvf 0dyguf 7 yg; (ii) wholesome resultant 7,
(3) =ud,m 3 yg; (iii) rootless functional 3 = 18.
(*) aomb%om"m&%pdwf 24 yg; (c) Sensuous realm beautiful consciousness 24:
(1) r[mukodkvf pdwf 8 yg; (i) Sensuous realm wholesome 8,
(2) r[m0dyguf pdwf 8 yg; (ii) sensuous realm resultant 8,
(3) r[m=ud,m pdwf 8 yg; (iii) sensuous realm functional 8 = 24.
2/ &lyg0p& pdwf 15 yg; 2: Form realm 15:
(1) &lyg0p& ukokdvf pdwf 5 yg; (i) Fine-material-sphere wholesome 5,
(2) &lyg0p& 0dyguf pdwf 5 yg; (ii) Fine-material-sphere resultant 5,
(3) &lyg0p& =ud,m pdwf 5 yg; (iii) Fine-material-sphere fuctional 5 = 15.
3/ t&lyg0p& pdwf 12 yg; 3: Formless realm 12:
(1) t&lyg0p& ukokdvf pdwf 4 yg; (i) Inmaterial-sphere wholesome 4,
(2) t&lyg0p& 0dyguf pdwf 4 yg; (ii) inmaterial-sphere resultant 4,
(3) t&lyg0p& =ud,m pdwf 4 yg; (iii) inmaterial-sphere fuctional 4 = 12.
4/ avmukw&W m pdwf 8 yg; 4: Supra-mundane 8 or 40:
r*f pdwf 4 yg; okd@r[kwf 20 yg; Supra-mundane wholesome 4 or 20:
(1) aomwmywWd r*f pdwf 1 yg; okd@r[kwf 5 yg; (i) Path of stream-entry 1 or 5,
(2) ou'g*grd r*f pdwf 1 yg; okd@r[kwf 5 yg; (ii) path of once-returning 1 or 5,
(3) tem*grd r*f pdwf 1 yg; okd@r[kwf 5 yg; (iii) path of non-returning 1 or 5,
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(4) t&[wW r*f pdwf 1 yg; okd@r[kwf 5 yg; (iv) path of arahantship 1 or 5.
4 yg; okd@r[kwf20 yg; 4 or 20.
zdkvf pdwf 4 yg; okd@r[kwf 20 yg; Supra-mundane resultant 4 or 20:
(5) aomwmywWdzkdvfpdwf 1 yg; okd@r[kwf 5 yg; (v) Fruit of stream-entry 1 or 5,
(6) ou'g*grd zdkvfpdwf 1 yg; okd@r[kwf 5 yg; (vi) fruit of once-returnin 1 or 5,
(7) tem*grd zkdvfpdwf 1 yg; okd@r[kwf 5 yg; (vii) fruit of non-returning 1 or 5,
(8) t&[wW zkdvfpdwf 1 yg; okd@r[kwf 5 yg; (viii) fruit of arahantship 1 or 5.
4 yg; okd@r[kwf20 yg; 4 or 20.
pdwfjzpfpOf 17 yg; (pdwu W Q% 17 csuf ] pdwjf zpfpOf 17 yg; )
pdwjf refqefykH Oyrm (pdwf . vuQ%m )
pdwf &Spfq,f uk;d yg; (pdwf wpfck,kwf ukd;q,f )
pdwof nf avmu=uD;ukd OD;aqmif. (pdwWokwf / o*gxm0*~ oH,kwWygVd)
pdawWe eD,wd avmaum / pdawWe y&du\wd
pdw\W {u"rR\ / oaAŠ0 0orEG*l ?
‘pdwfonf avmu=uD;ukd OD;aqmif. / pdwfonf avmu=uD;ukd xkdxkdTT qGJiifoGm;ae. /
pdwf[laom oabmw&m; wpfckaemuf- pdwftvkd- ok@d tm;vkH;vkduyf gae&. /’
Cittena nīyati loko, cittena parikassati.
Cittassa ekadhammassa, sabbeva vasamanvagū.
Citta Sutta (Sagāthā-vagga Saṃyutta Pāḷi) (The Connected Discourses):
“Mind leads the world; The mind drags the world here and there.
The mind is the only thing after which all dhammas always follow.”
pdwftpOf Steam/process of consciousness.
pdwf . vuQ%m – Oyrm,yd e oku&m ,m0v[ky&d0wWH pdwWH / yb\&rd'H bduQa0 pdwWH / wÌ acg
tm*EœKau[d OyuUdavao[d OyuUdvÏd H (0dy`rkw)WH ] pdwjf refqefykHukd Oyrmay;jcif;iSgyif rvG,ful
(cufcJ.) &[ef;wk@d pdwfonf jyKd;jyKd;jyufawmufy. / xkpd dwfonfyif {nfhonfudavomwkd@a=umifh
npfnL;&. / ({nfhonfudavomwk@d rS uif;vGwf.) /
(y%d[dwtp>0*f ESifh tp>&moCFmw 0*f / 'kuedygw / t*FkwWKd&ygVd)
The characters of mind: “There is no easy thing to illustrate how quick the mind is.
The mind, monks, is luminous but it is defiled by guest-taints. (It is cleansed away
from guest-taints.)” (Paṇihitaaccha Vagga and Accharāsaṅghāta Vagga, Duka,
Aṅguttara, The Gradual Discourses)
pdwf . udpP 14 csuf Fourteen functions of the consciousness:
1/ yÉdoaE< udpP ] yÉdoaE< aerSK 1: Rebirth-linking,
2/ b0if udpP ] b0. tpdwftykdif;jzpfrSK 2: life-continuum,
3/ tm0Z…ef; udpP ] a&S@okd@wifay;rSK 3: adverting,
4/ '\e udpP ] jrifrSK 4: seeing,
5/ o0e udpP ] =um;rSK 5: hearing,
6/ Cm,e udpP ] &eH@ trSK 6: smelling,
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7/ om,e udpP ] t&omodrSK 7: tasting,
8/ zkoe udpP ] awG@xdrSK 8: touching,
9/ or`Éd p>dKef; udpP ] cH,lrSK 9: receiving,
10/ oEœD&% udpP ] pkHprf;rSK 10: investigating,
11/ 0kÏme udpP ] qkkH;jzwfrSK 11: determining,
12/ Z0e udpP ] t&Sdef,lrSK 12: momentum,
13/ w'g&k%f udpP ] rSwfwrf;wifrSK 13: registration,
14/ pkwd udpP ] aorSK / 14: death.
pdwf. vGwfajrmufrSK 4 yg; (apawm 0drkwdW - pdwf. vGwfajrmufrSK - 4 yg; )
pdwf. taESmiftzGJ@ (apwaom 0dedAE<) 5 yg; Five forms of mental bondage:
1/ umr*k%fY wyfrufjcif; 1: Passion on sensual desires,
2/ cE<mukd,Yf wyfrufjcif; 2: on body,
3/ &kyftqif;Y wyfrufjcif; 3: on form,
4/ 0atmifpm;jyD; 0atmiftdyfjcif; 4: over eating and over sleeping,
5/ ewfjynfaumif;usKd;ar#mfudI k jrwfaomtusifhukd usifh=uHjcif; /
5: practicing holy/virtuous life in order to attain heavenly world.
pdwWuQ% A moment of consciousness-process.
pdwWuQ% 17 csuf ] pdwjf zpfpOf 17 yg; Seventeen acts of consciousness-process:
1/ twDw b0if - 1: Past bhavaṅga,
2/ b0*F pve 2: vibrational bhavaṅga,
3/ b0*Fkyap>' 3: arrest bhavaṅga,
4/ yÌ'Gg&m0Z…mef; 4: five-door adverting,
5/ puQK 0dnmOf ponf 5: eye-consciousness etc.,
6/ or`Éd p>dKef; 6: receiving,
7/ oEœD&% 7: investigating,
8/ 0kaÏm 8: determining,
9/ aZm 9: Javana (mind-moment),
16/ w'g&k%f 16: registering,
17/ w'g&k%f / 17: registering.
pdwWZ em (a&m*g) Mental illness.
pdwWZ emrf Abstract noun.
[107]
pdwWZ yef;csD Abstract painting.
pdwWZ jzpf Be striken with grief.
pdwWZ &kyf (pdwWorkÏme &kyf) (&kyf 28 yg; ) Mind-produced/based physical/corporeal,
Mind-born materiality.
pdwWZ (pdwfa=umifhjzpfaom) &kyf 15 yg; Fifteen mind-produced physical forms:
1/ um,0dnwf &kyf 1: Bodily intimation,
2/ 0pD0dnwf &kyf 2: verbal intimation,
3/ o'N &kyf 3: sound,
4/ v[kwm &kyf 4: lightness,
5/ rk'kwm &kyf 5: malleability,
6/ urRnwm &kyf 6: wieldiness,
7/ yx0D &kyf 7: earth element,
8/ awaZm &kyf 8: fire element,
9/ tmayg &kyf 9: water element,
10/ 0ga,m &kyf 10: air element,
11/ 0À &kyf 11: visible form,
12/ *E< &kyf 12: smell,
13/ &o &kyf 13: taste,
14/ =oZm &kyf 14: nutriment,
15/ tmumo"mwf ac: y&dap>' &kyf / 15: space element.
pdwWaA' / pdwfynm Psychology.
pdwW 0dyv†mo – pdwfvGJrSm;azgufjyefjcif; (0dyv†mo ) Perversion of mind.
pdwW 0dok'<d – pdwfpif=u,fjcif; (0dok'<d ) Purification of mind.
pdwW 0Dxd – pdwfjzpfpOf tckdut f wef@ Process/serie of consciousness.
pdwW ocFg& - pdwfjyKjyifpD&ifrSK Mental formation.
pdwW oEœwd / pdwWoEœme – pdwfjzpftpOfwef; Consciousness continunity.
pdwWmEky\em – pdwfukd &SKrSwfjcif; (owdyÏmef )
Contemplation/meditation on/of consciousness.
pd=w Star that looks like a pearl.
pdef@wikd f; / *E<m&wkdif; ] w&kyfjynf China (country), China Raṭṭha in Pāḷi.
pdEmœ r, ynm Wisdom or knowledge based on thinking/pondering.
pDppfapm'emxkdufaom q&m 3 rsKd; Three kinds of blame-worthy teacher:
1/ &[ef;jyKaomfvnf; &[ef;jzpfusKd;r& / ok@d aomf aemufvkdufwynfhw@kd tm; qkH;roif=um;. /
wynfwkd@u qkH;roif=um;onfhukd rvkdufem rusifh=uH /
1: A teacher-monk does not gain the fruit of homeless-life himself, but he teaches
his disciples and they do not practice his teaching.
wynfwkd@u qkH;roif=um;onft h wkid f; vku d femusifh=uH=u. /
[108]
his disciples and they practice his teaching.
wynfwkd@u qkH;roif=um;onft h wkdif; rvku d fem rusifh=uH=u / ok@d aomfvnf; tjcm;q&m.
tqkH;trukdum; vkud femusifh=uH=uukef. /
his disciples and they do not practice his teaching but they do practice other’s
teaching.
pD;yGg;a&;vkyf&mY atmifjrifrSK ESifh ratmifjrifrSK. ta=umif;rsm; (a&mif;0,f&mY pD;yGg;jzpfrSK rjzpfrSK
ta=umif;rsm; )
pD;yGg; OpPmysufpD;a=umif; w&m; 4 yg; Four channels/sources for dissipating wealth:
1/ rdef;rvkdufpm;jcif; 1: Womanizing,
2/ aoaomuf=uL;jcif; 2: drunkenness,
3/ avmif;upm;jcif; 3: gambling,
4/ ,kwrf maom rdwfaqG&Sdjcif; / 4: bad friendship.
(pD;yGg; OpPm rysufpD;a=umif;w&m; 4 yg;rSm txufygwk@d rS qef@usifbufjzpfonf/)
(Four channels/sources for not dissipating wealth are opposite of the above.)
pD;yGg; OpPmysufpD;a=umif;w&m; 6 yg; Six channels for dissipating wealth/six ways of
wasting one’s substance/wealth:
1/ rl;,pfaopm aomufpm;jcif; 1: Drinking, drug,
2/ avmif;upm;jcif; 2: gambling,
3/ tcsdefrJh vrf;ovm;jcif; 3: frequenting the streets at improper hours,
4/ rdef;rvkdufpm;jcif; 4: involvement with professional women/womanizing,
5/ rdwfaygif;rSm;jcif; 5: evil companions,
6/ ysif;,djcif; / 6: idleness.
pkÀd, - pum;ajy Prose.
pkwd – aojcif; Death.
pkwdpdwf Death-consciousness, departing-consciousness.
pkwdpdwfus At the moment of death-consciousness.
pkwlyygw ^m%f The knowledge of the vanishing and reappearing of beings.
pkaw Leave from this life, die, pass away.
pkawjcif;. ta=umif;w&m; 4 yg; (aojcif;. ta=umif;w&m; 4 yg; )
pk'Nou edygw (ax&*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifc'd&0ed,a&0w ESifh t&Sifa*g'wW
&[Eœmrax&f 2 yg;wkd@wq,fhav;*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Cuddasaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
two male-monks (arahanta), Khadiravaniyarevata and Godatta by name, at the
time of Lord Buddha. Each uttered fourteen verses.
pk'No cE<u0wf 14 yg; (cE<u0wf 14 yg; - &[ef;omra%usifh0wfrsm; )
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pkEN. (y&dedAŠmefpH0ifcgeD;uyfaom) qGrf;ESifh okZmwm (bk&m;jzpfrnfhae@Y uyfaom) qGrf;wk@d tusKd;tvGef
=uD;jyD; wlr#aomtusKd;&Sda=umif; - a'G yd¾ygwm ororzvm or0dygum (r[my&dedAŠmeokwf /
'DCedum,ygVd)
Two meals of Lord Buddha, one was offered by Cunda just before His passing
away and one, by Sujātā just before He attained enlightenment, are the same and
yield great fruit. (Mahā-parinibbāna Sutta, Dīgha-nikāya Pāḷi)
plV – ti,f tao; Minor, small, young, tortoise, turtle.
plVvdyf Tortoise.
plV eda'No ygVd - okwWedygw ygVd yÌru¾ jzpfaom yg&m,e0*fukd zGifhqkdxm;aom usrf;jzpfonf /
ck'Nuedum,f wGifygonf /
Cūḷa niddesa: A commentary of the fifth chapter, Pārāyana, of Sutta Nipāta Pāḷi;
it is a text of the Minor Discourses’.
plV 0*~ (plV0g) ygVd - 0denf;ig;usrf;wGif pwkwâjrmufjzpfonf / oHCm'daoof tmywfoifhaom&[ef;
ukpm;ykH / oHCtzGJ@tpnf; twGif; 'kuQrsm;atmifjyKvkyfaom &[ef;rsm;ESifhywfoufI rnfokd@
usifh=uHaqmif &Guf&rnf - paomoHCuHrsm; yg0ifonf/
Cuḷa-vagga: The fourth book of the five-volumed Vinaya Piṭaka (the Basket of
Discipline). It detailes the institutional acts of how to cure the Saṃghādisesa 
offenses, how to handle monks who make a lot of problems among saṃgha.
plV aomwmyef - ti,fpm; aomwmyef A lower stream-winner.
plVmr%d A jewel worn on the head.
plVmr%dapwD – bk&m;tavmif; od'<wˆ awmfxGufawmfrlpOf 0wfqifaom rukÉd fESifh &[ef;jyK&ef taemrm
jrpfurf;Y jzwfaom qHawmfwkd@ukd od=um;rif;u &wemyef;awmif;jzifhcH,ljyD; wm0wd Homewfjynf
Y apwDwnfonf / plVmr%dapwD [kac:wGifonf / 3 ,lZemtjrifh&Sdonf /
Cūḷāmaṇi: The king of devas (sakka) received with a jewel-casket Siddhattha’s
diadem and hairs which were cut at the Anomā River bank to become a holy man.
He brought them to Tāvatiṃsā Realm and built a pagoda known as Cūḷāmaṇi.
It is three yūjanā in height.
apwem - aphaqmfrSK Volition, intentionality, intentional act, willing act.
apwem 3 yg; (tvSL'ge) Three kinds of volition/good-will/generous act:
1/ ykAŠ apwem - rvSLrSD =unfEl;0rf;om apwemxm;jcif;
1: Volition before the giving/donation,
2/ rkÌ apwem - vSLaeqJ =unfEl;0rf;om apwemxm;jcif;
2: during the act of giving,
3/ ty& apwem - vSLjyD; trSwf& 0rf;ajrmuf=unfEl;aejcif; /
3: after having given.
apwem (oaÌwem) 6 yg; Six kinds of volition:
1/ &ly oaÌwem ] tjrif tm&kHa=umifh jzpfay:vmaom apwem
1: Volition based on sights,
2/ o'N oaÌwem ] t=um; tm&kHa=umifh jzpfay:vmaom apwem 2: on sounds,
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3/ *E< oaÌwem ] teH@ tm&kHa=umifh jzpfay:vmaom apwem 3: on smells,
4/ &o oaÌwem ] t&om tm&kHa=umifh jzpfay:vmaom apwem 4: on tastes,
5/ azgÏAŠ oaÌwem ] tawG@ tm&kHa=umifh jzpfay:vmaom apwem 5: on touches,
6/ "rR oaÌwem ] tjcm; "rR oabmrsm;a=umifh jzpfay:vmaom apwem /
6: on mind-objects.
apwemh0efxrf; Volunteer.
apwoduf ] pdwfY rSD / jzpf / pdwfESifh,SOfaom pdwfcHpm; vSKwf&Sm;rSKqkdif&m w&m;pk
Mental property/factor/formation/impulse/characteristic/associate.
apwoduf 52 yg; Fifty-two mental factors:
1/ oAŠpdwW om"m&%
(pdwt
f m;vk;H ESifhqufpyf) 7 yg; 1: Universals 7
2/ yud%f; (a&mjyGrf;) 6 2: occasional 6
3/ tukov 14 3: unwholesome 14
4/ aombe (wifhw,f) 19 4: beautiful 19
5/ 0d&wD (a&Smif=uOf) 3 5: abstinences 3
6/ ty`rnm (twkid f;twmr&Sd) 2 6: illimitable 2
7/ tarm[ (rawGa0) 1 yg; 7: non-delusion 1
apwoduf 52 yg;wkd@. trnfrsm; The 52 mental factors in detail:
1/ oAŠpdwW om"m&% 7 yg; I: Seven Universals:
1/ z\ - awG@xd 1: Contact,
2/ a0'em – cHpm; 2: feeling,
3/ onm – rSwfom; 3: perception,
4/ apwem - aphaqmf 4: volition,
5/ {u*~wm – tm&kHus 5: one-pointedness,
6/ ZD0dwjd ENd, - touf 6: life faculty,
7/ reodum& - ESv;kH oGif; 7: attention.
2/ yud%f; apwoduf 6 yg; II: 6 occasional:
1/ 0dwuf – tpt=uHtpnf 1: Initial application,
2/ 0dpm& - qifhyGg;t=uHtpnf 2: sustained application,
3/ t"darmuQ – qkH;jzwf 3: decision,
4/ 0D&d, - =uKd;pm; 4: energy,
5/ yDwd - &$ifvef;ESpfouf 5: zest,
6/ qEN – vkdtif 6: desire.
3/ tukov apwoduf 14 yg; III: 14 unwholesome:
tukov om"m&% 4 yg; Unwholesome universals:
1/ arm[ - awGa0 1: delusion,
2/ t[d&du – r&Suf 2: shamelessness,
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3/ taemwWy` - ra=umuf 3: fearlessness of wrong,
4/ O'<pP – ys@H vGifh 4: restlessness.
tukov yud%f; 10 yg; 10 Unwholesome occasionals:
5/ avmb - vkcd sif 5: greed,
6/ 'dÏd – t,l 6: wrong view,
7/ rme – axmifv$m; 7: conceit,
8/ a'go - trsuf 8: hatred,
9/ Á\m - jiLpl 9: envy,
10/ rp>&d, - 0efwdk 10: avarice,
11/ ukuUKpP - ylyef 11: worry,
12/ xde - tdyfcsif 12: sloth,
13/ rd'< - ikdurf sOf; 13: torpor,
14/ 0dpdudp>m – oHo, 14: doubt.
4/ aombe apwoduf 19 yg; IV: 19 beautiful:
1/ o'<g - =unfnKd 1: Faith,
2/ owd - rSwfpGJ 2: mindfulness,
3/ [d&D - &Suf 3: shame,
4/ =owWy` - a=umuf 4: fear of wrong,
5/ tavmb – vkt d ifenf; 5: non-greed,
6/ ta'go – trsufenf; 6: non-hatred,
7/ w=wrZPswWwm – r#wpdwf 7: neutrality of mind,
8/ um, y\'<d – ukd,fjidrf;csrf; 8: tranquility of mental body,
9/ pdwW y\'<d – pdwfjidrf;csrf; 9: tranquility of consciousness,
10/ um, v[kwm – uk, d fayghyg; 10: lightness of mental body,
11/ pdwW v[kwm – pdwfayghyg; 11: lightness of consciousness,
12/ um, rk'kwm – uk, d fEl;nHh 12: malleability of mental body,
13/ pdwW rk'kwm – pdwfEl;nHh 13: malleability of consciousness,
14/ um, urRnwm – uk, d fcef@usef; 14: wieldiness of mental body,
15/ pdwW urRnwm – pdwfcef@usef; 15: wieldiness of consciousness,
16/ um, yg*knwm – uk, d fpGrf;&nf 16: proficiency of mental body,
17/ pdwW yg*knwm – pdwfpGrf;&nf 17: proficiency of consciousness,
18/ um,kZ…Kuwm – uk, d fajzmifhrwf 18: rectitude of mental body,
19/ pdwKW Z…Kuwm - pdwfajzmifhrwf 19: rectitude of consciousness.
5/ 0d&wD apwoduf 3 yg; V: 3 abstinences:
1/ orRm 0gpm – tajymrSef 1: Right speech,
2/ orRm urR Eœ - tjyKrSef 2: right action,
3/ orRm tmZD0 – toufarG;rSKrSef 3: right livelihood.
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6/ ty`rnm apwoduf 2 yg; VI: 2 illimitable:
1/ u&k%m – oem;=uifem 1: Compassion,
2/ rk'dwm – 0rf;ajrmuf 2: sympathetic/appreciative joy.
7/ tarm[ apwoduf 1 yg; VII: 1 non-delusion:
1/ tarm[ - rawGa0 / 1: Non-delusion/wisdom.
apwD Pagoda, dagoba, stupa, temple, Buddhist shrine, Buddhist
memorial building.
apwD 4 rsKd; Four kinds of Cetī/mound/pagoda:
1/ "mwk apwD ("mwfawmf) 1: Relic-enshrined Cetī,
2/ "rR apwD (w&m;awmf) 2: Dhamma-writing-enshrined Cetī,
3/ y&dabm* apwD (bk&m;&Sif.tokH;taqmif) 3: Buddha’s belonging-enshrined Cetī,
4/ O'Nd\ apwD (&nfrSef;) / 4: Just a Cetī as an object of worship.
apwD xkdufaomyk*~Kdvf 4 yg; Four persons who deserve to be worshiped as Cetī:
1/ orRmorŠK'< 1: Universal Buddha,
2/ yapPu Ak'< 2: Individual Buddha,
3/ &[Eœm 3: Arahant (Saint),
4/ p=um0aw; rif; / 4: Universal King.
apwD,*F% / apwD,ifjyif Platform or flat ground around a pagoda.
apwD&H Small pagodas encircling the big pagoda.
apawm cdv 5 yg; (pdwf ajimifhwHoif; 5 yg; )
apwaom 0dedAE< 5 yg; (pdwf. taESmiftzGJ@ - apwaom 0dedAE< - 5 yg; )
apawm 0drkwWd ] pdwf. vGwfajrmufrSK Deliverance of mind.
apawm 0drkwWd 4 yg; Four kinds of deliverance of mind:
1/ ty`rm%m apawm 0drkwdW – jA[R0d[m&av;yg;a=umifh pdw. f vGwfajrmufjcif;
1: Deliverance of mind due to the four sublime states,
2/ tmudÌnm apawm 0drkwWd – psmefa=umifh pdwf. vGwfajrmufjcif;
2: deliverance of mind due to nothingness,
3/ oknwm apawm 0drkwWd – ig igOpPmr&Sd[kodjrifjyD; igqdwfokOf;jcif;a=umifh pdwf.vGwfajrmufjcif;
3: deliverance of mind due to nothingness,
4/ tedrdwmW apawm 0drkwWd – jrJ.[laom edpPedrdwf r&Sdjcif;a=umifh pdwf. vGwfajrmufjcif; /
4: deliverance of mind due to signlessness.
apmif;wef; Covered passage or stairway at pagodas.
apmif;wef; 3 oG,f (bk&m;&Sif wm0wd HomewfjynfrS qif;awmfrlpOf)
The triple stair-ways Lord Buddha used while He descended from Tāvatiṃsā
heaven to Saṅkassa nagara, a small city:
1/ vufsmbufrS a&$apmif;wef; 1: Gold-stair-way on the right side,
2/ vuf0JbufrS aiGapmif;wef; 2: silver-stair-way on the left side,
3/ tv,frS ywWjrm; apmif;wef; / 3: ruby-stair-way in the middle.
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apm'u – w&m;vkd Inquisitor, charge, indictment.
apm'uwuf Argue, dispute, contend.
apm'u (ar;jref;pDppfonfh) yk*~Kdvf jynfph kH&rnfh t*Fg 5 yg; (ar;jref;pDppf&m tajccH t*Fg 5 yg; )
apm'em - pDppfar;jref;jcif; Interrogate, blame.
apm& - olc;kd "g;jy Thief, robber.
apm&b, - ckd;om;"g;jyab; Danger of thief/robber.
apmifha&Smuf&rnfhw&m; 4 yg; (tapmifhw&m; - tm&uQ - 4 yg; )
pm;ykd;eifh Suffer from excessive eating.
pm;aomuf&m (omra% jA[R%rsm;) oauFwrsm;
Symbols and meaning of facing position while eation:
1/ ikH@ pm;jcif; - atmufvrf;jzifh toufarG;aom or% jA[R%rsm;
1: Eating facing downwards: reculse and ascetic, their livelihood is
by the debased art of geomacy;
2/ armh pm;jcif; - txufvrf;jzifh toufarG;aom or% jA[R%rsm;
2: eating facing upwards: by the debased art of astrology;
3/ t&yfav;rsufESmok@d vSnhf pm;jcif; - taptyg;jyKjyD; toufarG;aom or% jA[R%rsm;
3: eating facing four quarters: by going on errand and running messages;
4/ tawmifht&yfo@kd vSnfh pm;jcif; - t*F0dZ…m aA'ifa[mjcif;ponfjzifh toufarG;aom
or% jA[R%rsm; /
4: eating facing intermediate directions: by the debased art of palmisary.
pGef@jcif;=uD; - y&dpPm* - 5 yg; (bk&m;tavmif;) Five great sacrifices (of Buddha-to-be):
1/ "e y&dpPm* ] pnf;pdrfOpPmukd pGef@jcif; 1: The sacrificing of wealth,
2/ t*F y&dpPm* ] t*Fg =uD;i,fukd pGef@jcif; 2: of bodily organ,
3/ ykwW y&dpPm* ] om;orD;ukd pGef@jcif; 3: of son and daughter,
4/ b&d, y&dpPm* ] ZeD;r,m;ukd pGef@jcif; 4: of wife,
5/ ZD0dw y&dpPm* ] toufukd pGef@jcif; / 5: of life.
pGyfpGJjypfrSm;ol &&Sdaom qkd;usKd; 10 yg; (olawmfaumif;tm; pGyfpGJjypfrSm;ol &&Sdaom qk;d usKd; 10 yg; )
pGef@EkdifcJaom tmomqEN 2 rsKd; Two longings hard to abandon:
1/ vmbmom – OpPmypPnf; &,lvakd om qEN 1: Longing for wealth/gain,
2/ ZD0dwmom – touf&Snfvkdaom qEN / 2: for life.
pGef@y,fjcif; 5 yg; (y[me - y[mef ] pGef@y,fjcif; 5 yg; )
pGef@&rnfw h &m; 5 yg; (O'<H bm*d, oHa,mZOf 5 yg; - txuf jA[RmbkEH Sifh qufpyfaeaom oHa,mZOf )
pGJvrf;rSK uif;a=umif; w&m; 5 yg; Five things/contemplation not to get attached:
1/ tokb onm ] rwifhw,frSK Y &SKodrSwjf cif; 1: Contemplation of foulness,
2/ r&% onm ] aojcif;w&m;ukd &SKodrSwfjcif; 2: of death,
3/ tm'De0 onm ] tjypfrsm;ukd &SKodrSwfjcif; 3: of faults,
4/ tm[ma& yÉduv
l onm ] tpmtm[m&ukd &GH&SmbG,f[k &SKodrSwfjcif;
4: of food as disgust stuff,
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5/ oAŠavmau tebd&wd onm ] avmu=uD;onf aysmfarG@bG,fr&Sd[k &SKodrSwfjcif; /
5: of whole world as an unpleasant place.
(q)
qufpyfI r&Ekdifaom t&m=uD; 4 rsKd; Four unconnectable things:
1/ rkd; ESifh ajr=uD; 1: Earth and sky/heaven,
2/ ork'N&m. [kdrSmbufurf;ESifh TrSmbufurf; 2: opposite beaches of an ocean,
3/ aexGuf&mt&yfESifh ae0if&mt&yf 3: sun’s rising up and setting down,
4/ olawmfaumif;w&m;ESifh ol,kwrf mw&m; /
4: the dhamma of the good and of the bad.
quU edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . qÏrajrmuf u¾jzpfonf / *gxm 6 yk'f pDyg&Sdaom
Zmwfawmfrsm; [k t"dy`g,f&o
Sd nf / Zmwfawmfaygif; 20 yg0ifonf /
Chakka-nipāta (Jātaka): This is the sixth chapter of the 550 Birth-stories: each of
them consists of six verses, thus, Chakka-nipāta, six-verse-story; there are twenty
stories in this chapter.
quU edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifO&ka0V y\y t&Sifawudp>um&d paom
&[Eœm rax&f 14 yg;wkd@ajcmuf*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Chakka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
fourteen male-monks (arahanta) such as Uruveḷa Kassapa and Tekicchakāri
at the time of Lord Buddha. Each uttered six verses.
quU edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifracrm t&SifrokZmwmpaom &[Eœm
ax&D 8 yg;wkd@onf ajcmuf*gxmpD O'gef;usL;&ifh awmfrl=uonfukd pkpnf;xm;jcif;jzpfonf /
Chakka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by eight
female-monks (arahanta) such as Khemā and Sujātā at the time of Lord Buddha.
Each uttered six verses (chakka).
quU edygw (t*FkwW&) ygVd – t*Fkw&W edum,f Y w&m;tpk 6 yg;pD ukd t"duxm; a[m=um;aom
okwWefwdrk sm; yg0ifonfh qÏrajrmuf usrf;jzpfonf /
Chakka-nipāta (Aṅguttara): The fourth book of the ‘Gradual Discourses’: in this
book, each discourse emphasizs six items of the dhamma.
qifupkd rf;=uonfh oluef;rsm; Oyrm (oluef;rsm; qifprf;onfh Oyrm )
qifajymifukd xef;vufjzifh zkH;uG,fouJhod@k (ckESpfawmif&Sd qifajymifukd xef;vufjzifh zkH;uG,fouJho@kd )
qif&kdif;ukd zrf;jyD; qif,Ofjzpfatmif usifhay;enf; ('Eœblrdokwf / Oy&dyÀmoygVd)
How to tame a wild elephant: See Dantabhūmi Sutta, Upari-paṇṇāsa.
qiftmZmenf . vuQ%m 4 yg; Four qualities of an elephant worthy of the king:
1/ aomwm ] emcHjcif; 1: Listener,
2/ [Eœm ] (ppfyGJY) owfjzwfEikd fjcif; 2: destroyer,
3/ cEœm ] (ppfajrjyifY jrSm; vSpH onfu)kd onf;cHEkdifjcif; / =uef@=uef@cHEkdifjcif;
3: bearer (ability to bear arrows etc.),
4/ *Eœm ] oGm;Ekdifjcif; / 4: goer (ability to go long).
qif;&JrGJawjcif;. tusKd;qufrsm; (puU0wWo
d kwf / okwfygax,sygVd)
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Consequences of the poverty in accordance with Cakka-vatti Sutta, Pāthika-vagga:
1/ ypPn;f OpPm rjynfhpkHaoma=umifh qif;&JwiG f;euf./
1: Lack of property, poverty becomes rife.
2/ qif;&JwGif;eufaoma=umifh ckd;,lrSKrsm; rsm;jym;vm. /
2: From poverty, stealing becomes increased.
3/ ckd;,lrSKrsm; rsm;jym;vmaoma=umifh "g;vufeufrsm; rsm;jym;vm. /
3: From the increase of theft, the use of weapon increases.
4/ "g;vufeufrsm; rsm;jym;vmaoma=umifh owfjzwfrSKrsm; rsm;jym;vm. /
4: From the increased use of weapons, the taking of life increases.
5/ owfjzwfrSKrsm; rsm;jym;vmaoma=umifh rrSefpum;ajym=um;jcif; rsm;jym;vm. /
5: From the increased taking of life, telling lies increases.
6/ rrSefpum;ajym=um;jcif; rsm;jym;vmaoma=umifh ukef;wkdufpum; rsm;jym;vm. /
6: From the increased telling lies, back-biting increases.
7/ ukef;wku
d fpum; rsm;jym;vmaoma=umifh umr*k%fazgufjyefrSK rsm;jym;vm. /
7: From the increased back-biting, sexual misconduct increases.
8/ umr*k%fazgufjyefrSK rsm;jym;vmaoma=umifh =urf;xrf;&kdif;jypum; tusKd;rJhpum;rsm;
ajym=um;rSK rsm;jym;vm. /
8: From the increased sexual misconduct, harsh words and vain talks increase.
9/ =urf;xrf;&kdif;jypum; tusKd;rJhpum;rsm; ajym=um;rSKrsm;jym;vmaoma=umifh remvkdrSK tbdZPsm
olwpfyg;wkd@tm; ysufpD;apvkrd SK Asmyg'w&m; ESpfyg;rsm;jym;vm. /
9: From the increased harsh words and vain talks, covetousness and hatred
increase.
10/ remvkrd SK tbdZPsm olwyg;wkd@tm; ysufpD;apvkrd SK Asmyg'w&m; ESpfyg;rsm;jym;vmaoma=umifh
t,lrSm;rSK rdp>m'dÏd rsm;jym;vm. /
10: From the increased covetousness and hatred, false opinions increase.
11/ t,lrSm;rSK rdp>m'dÏd rsm;jym;vmaoma=umifh rw&m;ojzifh wyfrufjcif; t"rR&m* /
avmb=uD;jcif; 0doravmb / usifh0wfazgufjyefjcif; rdp>m"rR Tw&m;okH;yg; rsm;jym;vm. /
11: From the increased opinions, incest, excessive greed and deviant practices
increase.
12/ rw&m;ojzifh wyfrufjcif; t"R&m* / avmb=uD;jcif; 0doravmb / usifh0wfazgufjyefjcif;
rdp>m"rR Tw&m;okH;yg; rsm;jym;vmaoma=umifh trd tb &[ef; ykÀm; =uD;olrsm;tay:
usifh0wfrod &kdaorSK r&Sd jzpfvm=uonf /
12: From the incest, excessive greed and deviant practices, lack of responsibility and
of respect for mother and father, monks and Brahmins and elders decreases.
13/ xkdod@k usifh0wfrod &kdaorSK r&Sd jzpfvm=uI toufwrf; wkdwkdvm. / &kyftqif;azgufjyefvm. /
13: From such lacks, people’s life-span and their beauty decrease.
qquU (ajcmufyg;pkw&m; ajcmufyg;) The six sets of six:
1/ twGif;tm,we ajcmufyg; 1: The six internal bases,
(u) rsufpd (a) Eye-base,
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(c) em; (b) ear-base,
(*) ESmacgif; (c) nose-base,
(C) v#m (d) tongue-base,
(i) uk,d f (e) body-base,
(p) pdwf / (f) mind-base,
2/ tjyiftm,we ajcmufyg; 2: the six external bases,
(u) &kyf (a) Form-base,
(c) toH (b) sound-base,
(*) teH@ (c) odour-base,
(C) t&om (d) flavour-base,
(i) tawG@txd (e) tangible-base,
(p) pdwftm&kH / (f) mind-object-base.
3/ 0dnm%ftpk ajcmufyg; 3: the six classes of consciousness,
(u) jrif odpdwf (a) Eye -consciousness,
(c) =um; odpdwf (b) ear-consciousness,
(*) eH odpdwf (c) nose-consciousness,
(C) t&om odpdwf (d) tongue-consciousness,
(i) awG@ odpdwf (e) body-consciousness,
(p) =uH odpdwf / (f) mind-consciousness,
4/ z\tpk ajcmufyg; 4: the six classes of contact,
(u) rsufpd tawG@ (a) Eye-contact,
(c) em; tawG@ (b) ear-contact,
(*) ESm tawG@ (c) nose-contact,
(C) v#m tawG@ (d) tongue-contact,
(i) uk,d f tawG@ (e) body-contact,
(p) pdwf tawG@ / (f) mind-contact.
5/ a0'emtpk ajcmufyg; 5: the six classes of feeling,
(u) rsufpdrSvm a0'em (a) Eye-feeling,
(c) em;rSvm a0'em (b) ear-feeling,
(*) ESmacgif;rSvm a0'em (c) nose-feeling,
(C) v#mrSvm a0'em (d) tongue-feeling,
(i) uk,d frSvm a0'em (e) body-feeling,
(p) pdwfrSvm a0'em / (f) mind-feeling,
6/ w%Smtpk ajcmufyg; 6: the six classes of craving.
(u) rsufpdrSvm w%Sm (a) Eye-craving,
(c) em;rSvm w%Sm (b) ear-craving,
(*) ESmacgif;rSvm w%Sm (c) nose-craving,
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(C) v#mrSvm w%Sm (d) tongue-craving,
(i) uk, d frSvm w%Sm (e) body-craving,
(p) pdwfrSvm w%Sm / (f) mind-craving.
qÏ*H / quU*H Hexagon.
qef@usif jiif;ckH jy\em&Smwwfaom &[ef;. qkd;usKd; 5 yg;
Five disadvantages of a problematic monk:
1/ r&ao;aom w&m;ukd r&Ekdifjcif; 1: Not reaching the unreached dhamma,
2/ &jyD;aomw&m;rS ,kwfav#mhjcif; 2: falling away from the reached,
3/ raumif;owif; ausmfaZmjcif; 3: spreading evil fame,
4/ awGa0v#uf ao&jcif; 4: dying carelessly,
5/ aojyD;aemuf i&Ja&muf&jcif; / 5: hell after death.
qefjyKwf aomufjcif;. tusKd; 5 yg; (,m*k – qefjyKwf - aomufjcif;. tusKd; 5 yg; )
qef; (0kawWm',) usrf; - ygVd*gxm uAsm zGJ@enf;usrf; Exposition of metre.
qef;*kd%f; 8 *kd%f; / / wpf*kd%f;wpf*kd%f;Y tuQ&m ok;H vk;H pD&Sdonf / tuQ&m wpfvHk;onf twkdoH ok@d r[kwf
t&SnfoH jzpfonf / twkdoHukd 1 jzifh oauFwjyKjyD; t&SnfoHukd 2 jzifhoauFwjyKonf /
Eight groups of metre (prosody) in Pāli: A group consists of three syllables.
A syllable can be short or long. Short syllable is symbolized as 1 and long, as 2.
1/ b *kd%f; ] 2-1-1 1: Bha group = 2-1-1,
2/ e *kd%f; ] 1-1-1 2: Na group = 1-1-1,
3/ , *kd%f; ] 1-2-2 3: ya group = 1-2-2,
4/ r *kd%f; ] 2-2-2 4: ma group = 2-2-2,
5/ Z *kd%f; ] 1-2-1 5: ja group = 1-2-1,
6/ o *kd%f; ] 1-1-2 6: sa group = 1-1-2,
7/ & *kd%f; ] 2-1-2 7: ra group = 2-1-2,
8/ w *kd%f; ] 2-2-1 / 8: ta group = 2-2-1.
qEN Zeal, desire, intention, will.
qENax&f rdrdudk,fukd owfao (ukd,fhukdu"kd m;xk;d owfaoaom t&SifqENax&f )
qEN&m* (vkdcsifwyfrufjcif;) jzpfa=umif; 3 rsKd;
Three causes for the origination of desire and lust:
1/ twdwfumvukd pGJIjzpfjcif; 1: With reference to things in the past,
1/ tem*wfumvukd pGJIjzpfjcif; 2: in the future,
2/ ypPKyèfumvukd pGJIjzpfjcif; / 3: in/at the present.
qENonf 'kuQ. t&if;cH – ‘,H udÌd 'kuQH Oy`Z…rmeH Oy`Z…wd / oAŠH wH qENrlvuH qENed'geH / qaENm [d rlvH
'ku\Q ] qif;&Jtm;vkH;jzpfay:vmjcif;onf vkdcsifrSK qENv#if rl&if;ta=umif;cH&Sd. / qENonf qif;&J
'kuQtm;vk;H . ta=umif;&if;aywnf; /’ (bj'uokwf / *gr%doH,kwf / oVm,we0*~oH,kwyW gVd)
Desire is the root of suffering: “Whatever suffering arises, all that is rooted in
desire, has desire as its source; for desire is the root of suffering.”
(Bhadraka Sutta, Saḷāyatana-vagga Saṃyutta Pāḷi)
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qENm"du Overwhelmed by will.
qAŠ*~D (ajcmufyg;tkyfpk) &[ef;rsm; - oli,fcsif;tkyfpk jzpfonf / T&[ef;awmfrsm;ukd ta=umif;jyKjyD; 0denf;
oduQmyk'frsm;pGm ynwfawmfrlcJhonf / atmufaz:jyyg wk@d wGif eHygwf 1 ESifh 2 wk@d onf wynfh 500
ESifhtwl om0wˆjd rKd@ rSmae =uonf / &[ef;aumif;rsm;jzpf=uonf / eHygwf 3 ESifh 4 rSm wynfh 500
ESifhtwl &mZj*Kd[fjynf / eHygwf 5 ESifh 6 rSm wynfh 500 ESifhtwl uDÉm*d&d Zeyk'frS toD;toD;
ae=uonf / eHygwf 3 rS 6 wk@d onf &[ef;qkd;rsm;jzpf=uukef. /
Chabbaggī: Group of the following six monks, closed friends each others,
because of them, many monk-rules (Vinaya-sikkhāpada) came into being.
Nos. 1 and 2 in the followings, with their 500 followers, lived in Sāvatthi.
They were good monks. Nos. 3 and 4 lived in Rājagaha with their 500
followers and nos. 5 and 6 in Kīṭāgiri, with their 500 followers.
They (nos. 3 to 6) were bad monks.
1/ y¾Ku 1: Paṇḍuka,
2/ avm[dwu 2: Lohitaka,
3/ arwWd, 3: Mettiya,
4/ blrZu 4: Bhūmajaka,
5/ t\Zd 5: Assaji,
6/ ykeAŠou
k / 6: Punabbasuka.
q,fapmifwGJ – jrefrm bkef;awmf=uD;ausmif;ynma&;. rl&if;tusqkH; usrf;pmjzpfonf / u¾q,fckyg0if
aoma=umifh q,fapmifwGJ[k ac:qkdonf / ,if;wkd@rSm atmufygtwkid f;jzpfonf / (aemufykdif;Y 12
apmifwGJ 14 apmifwGJ 15 apmifwGJ ponfjzifh oifhawmf&m&mrsm; aygif;xnfI
h xkwfa0vm=uonf)
The Ten-section Text-book: Meaning – a text consisting of ten chapters; it is the
primary text book of Burmese Buddhist education. The ten chapters are as follows
(Some publishers added more sections on it; thus, named ‘Twelve-section, Fifteen-
section’ and so on.)
1/ r*Fvokwf 1: Blessing discourse,
2/ tjyifatmifjcif; 2: External victory,
3/ twGif;atmifjcif; 3: Internal victory,
4/ &wema&$csKdifh 4: Jewel fort,
5/ eruUm& - bk&m;&Sdc;kd 5: Prayer verses,
6/ avmueDwd 6: Ethical principles of the world,
7/ y&dw=f uD; 7: Great protecting discourses,
8/ &Sifr[moDv0Ho qkH;rpm 8: Ethical guiding verses of Mahā Sīlavaṃsa,
9/ &Sifr[m&Ïom& qkH;rpm 9: Ethical guiding verses of Mahā Raṭṭhasāra,
10/ bk;d olawmfOD;Ek pum;ykH / 10: Sayings of the U Nu, the recluse.
q,fyg;oDv Ten precepts:
1/ yg%mwdygwm a0&r%d ] toufowfrSK rS a&Smif=uOfjcif; 1: Avoidance of killing,
2/ t'dEMm'gem a0&r%d ] ckd;,lrSK rS a&Smif=uOfjcif; 2: of stealing,
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3/ tjA[Rp&d,m a0&r%d ] arxkefrSK jyKjcif; rS a&Smif=uOfjcif; 3: of sexual acts,
4/ rkom0g'g a0&r%d ] vddrfnmajymrSK rS a&Smif=uOfjcif; 4: of lying,
5/ ok&mar&,rZ…y`rm'Ïmem a0&r%d ] t&ufaopm rl,pfaq;0g; okH;aqmifjcif;rS a&Smif=unfjcif;
6/ 0dumvabmZem a0&r%d ] ae@vGJ npm pm;aomufjcif;rS a&Smif=unfjcif;
7/ epP *Dw 0g'dw 0dolu '\em a0&r%d ] ujcif; oDqkdjcif; wD;rSKwfjcif; =unf&h SKem;axmifjcif;
wk@d rS a&Smif=unfjcif;
7: of dancing, singing, watching/listening the shows,
8/ rmvm*E< 0davye "m&% r¾e 0dbloeÏmem a0&r%d ] yef;yefjcif; eH@omvdrf;jcif;/aqmifjcif;
rdrdud,
k fukd rvSvSatmif jyKjyifjcif; a&Smif=unfjcif;
8: of beautifying oneself with flower, perfumes, make-up etc.,
9/ OpPmo,e r[mo,em a0&r%d ] jrifhjrwfaomae&mwkd@ukd ok;H aqmifjcif;rS a&Smif=unfjcif;
9: of using luxurious seat and bed,
10/ Zmw&ly &Zw yÉd*~[em a0&r%d ] a&$aiGwkd@ukd cH,o
l kH;aqmifjcif;rS a&Smif=uOfjcif; /
10: of receiving and using gold and silver (money).
q&m Teacher, instructor, tutor.
q&m 4 rsKd; Four kinds of teacher:
1/ ukd&if0wfay;aom q&m 1: Teacher who leads iniciation/noviciation,
2/ &[ef;cHay;aom q&m 2: who leads ordination,
3/ pmoifay;aom q&m 3: who teaches,
4/ rSDckdtm;xm;ae&aom q&m /4: who supports.
q&mwkd@. usifh0wf 5 yg; The five duties/responsiblities/obligations of teachers to
their pupils/students:
1/ twwfvnf;oif 1: Well instructing,
2/ yJhjyif qk;H r 2: well teaching,
3/ ody` rcsef 3: training them well-balanced education,
4/ ab;&ef qD;um 4: protecting them from danger,
5/ oihf&m tyfykd h 5: entrusting them to the higher (than him) teachers.
q&m&[ef;wk 5 rsKd; Five kinds of bogus teacher-monk:
1/ oDvr&SdyJ oDv&Sdol[k 0efcHaom q&m&[ef;
1: Claiming to have pure morality without it,
2/ toufarG;rSK rpif=u,fyJ pif=u,fol[k 0efcHaom q&m&[ef;
2: to have pure livelihood without it,
3/ rpif=u,faomw&m;ukd pif=u,faomw&m;[k a[majymaom q&m&[ef;
3: to preach pure dhamma actually it is not,
4/ rpif=u,faomajympum;ukd pif=u,faom ajym=um;jcif;[k qkdaom q&m&[ef;
4: to speak perfectly actually it is not,
5/ rpif=u,faom ^m%ftjrif&Sdv#uf pif=u,faom^m%ftjrif&Sdol[k 0efcHaom q&m&[ef; /
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5: to have pure vision without it.
q&morm;*k%f 25 yg; Twenty-five virtues of a good teacher:
1/ wynfhrsm;ukd tjrJapmifha&Smufjcif; 1: Guarding his pupils,
2/ rSD0J tyf rtyfukd odjcif;
2: letting his pupils know what to do and what not to do,
3/ arhavsmh rarhavsmhonfukd odjcif;
3: letting his pupils know what should be alert and what should not be alert,
4/ tdyf&mae&m usef;rma&;ukd odjcif; 4: instructing his pupils how to sleep,
5/ a&m*g &Sd r&Sdukd odjcif; 5: instruction regarding health,
6/ abmZOf & r&ukd odjcif; 6: regarding food,
7/ ta=umif;xl; rxl;ukd odjcif; 7: regarding discrimination,
8/ tpm;tpmukd ppfaq;a0befjcif; 8: regarding checking food,
8/ ynmusKd;pm;atmif tm;ay;pum; ajym=um;wwfjcif; 9: encouraging for education,
10/ tvkyftau|;aumif;oludk odjcif; 10: ragarding good company,
11/ qGrf;cH&m tvkyftau|;ukd odjcif; 11: regarding village to frequent,
12/ ausmif; tvkyftau|;ukd odjcif; 12: regarding monastery to frequent,
13/ wynfhudk jyuf&,frSK rjyKjcif; 13: no ridicule,
14/ ta&mw0if rjyKjcif; 14: never foolish talk with his pupils,
15/ wynft h jypfukd onf;cHjcif; 15: pardoning his pupils’ defect,
16/ wynfhukd av;pm;jcif; 16: seriousness,
17/ v#Kd@0Su&f rnfht&mukd v#Kd@0Sufjcif; 17: secret what should be secret,
18/ ynmukef oifay;jcif; 18: keeping nothing secret in teaching,
19/ wwfodapvkdaom pdw&f Sdjcif; 19: intention to reach educational goal,
20/ ynmpGJatmif oifay;jcif; 20: making his pupils strong in knowledge,
21/ vuf&Sdynmxuf wk;d wufwwfajrmufvkdpdwf&Sdatmif tm;ay;jcif; 21: bringing forward,
22/ arwWmpdwf&Sdjcif; 22: having loving-kindness,
23/ ab;&ef&Sdu wynfhwkd@ukd rpGef@jcif; 23: never desert his pupils,
24/ rarhravsmhjcif; 24: never neglect his pupils,
25/ wynfrh sm;arhavsmhrSm;,Gif;aomf oifhawmfatmif csD;ajrSmufjcif; /
25: always looking after his pupils.
q&mawmf Venerable ---, Reverend ---, Revered ---,
abbot, presiding monk (of a monastery).
qm,m - t&dyf Shade, shadow.
qm,m&lyH - &kyfykH&dyf "mwfykH Photo, picture.
qDusnf (qDykvif;) vSL&usKd; 5 yg; Five benefits of donating oil-bottle:
1/ tqif;vSjcif; 1: Beauty,
2/ wifhw,fjcif; 2: grace,
3/ wuf=uGaompdwf&jSd cif; 3: active mind,
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4/ rysH@vGifhjcif; 4: not frustrated,
5/ apmifha&SmufEikd fjcif; / 5: able to guard oneself.
qDjynfah eaomcGufukd rzdwrf pifatmifowdxm;ukdifjyD; uacsonfftqkdausmf rdef;rvSem; jzwfoGm;onfh
a,mufsm; Oyrm / (qDzdwfpifusygu csufcsif; vnfyif;jzwf towfcH&rnf)
(Zey'uvsm%Dokwf / owdyÏmeoH,kwf / r[m0*~oH,kwWygVd)
A simile of a man who carries a bowl of oil filled to the brim between the crowd
and the most beautiful girl singing and dancing (if spill the oil, his head must be
immediately cut).
(Janapada-kalyāṇī Sutta, Satipaṭṭhāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
qD;rD;cGuf Oyrm tedpP Similes of an oil-lamp regarding impermenance:
1/ qDonfvnf; tedpP 1: Its (oil-lamp’s) oil is impermenant;
2/ rD;pmonfvnf; tedpP 2: Its wick is impermenant;
3/ rD;awmufonfvnf; tedpP 3: Its flame is impermenant;
4/ ok@d jzpfv#if qD;rD;cGufrSxGufaom ta&miftvif;ukd edpP[kqkd&ef oifhrnfavm /
4: If so, it is not reasonable to speak, “Its radiance is permanent.”
qDrD;wkid f (za&mif;wkid f) vSL&usKd; 3 yg; Three benefits of donating candle:
1/ trsKd;jrwfjcif; 1: High class/caste,
2/ uk,d ft*Fg wifhw,f ajyjypfjcif; 2: elegance,
3/ ynm^m%f&Sdjcif; / 3: wisdom.
qDrD; ylaZmf Light oil lamps as offertory.
qDrD; ylaZmf&jcif;. tusLd; 5 yg; Five benefits of offering light:
1/ wefckd;tmEkabmf =uD;jcif; 1: Power,
2/ &J&ifh v#ifjrefjcif; 2: courage,
3/ &kyftqif; awmufyjcif; 3: good-looking,
4/ ynm=uD;jcif; 4: wisdom,
5/ ausmfapmjcif; / 5: fame.
qDtkd;axmywftkd; a&eufxJY uGJonfh Oyrm - qDrsm; axmywfrsm; a&ay:rSmay:jyD; tkd;uGrJ sm; a&xJrSm
epfjrKyfomG ;jcif; (todAE<uykwWokwf / *gr%doH,kwf / oVm,we0*~oH,kwWygVd /
yxrr[memrokwf / aomwmywWdoH,kwW / r[m0*~oH,kwWygVd)
The simile of a breaking pot of oil or of butter in a deep pool of water – its shards
or fragments sink downwards but oil or butter rise upwards.
(Saḷāyatana-vagga Saṃyutta Pāḷi, Mahā-vagga Saṃyutta Pāḷi)
qk=uD; 5 yg; Five vows (leading to nibbāna):
1/ oAŠnK bk&m;qk - av;oacsF urBmwpfodef; yg&rDjznf&h onf
1: To be a universal Buddha, it needs to fulfill perfections(pāramī)
for four aeons and 100,000 world-cycles.
2/ yapPuAk'< qk - ESpfoacsF urBmwpfodef; yg&rDjznf&h onf
2: To be an individual Buddha, it needs to fulfill perfections for two
aeons and 100,000 world-cycles.
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3/ t*~om0u qk - woacsF urBmwpfodef; yg&rDjznf&h onf
3: To be a highest/top disciple of universal Buddha, it needs to fulfill perfections
for one aeon and 100,000 world-cycles.
4/ r[mom0u qk - urBmwpfodef; yg&rDjznf&h onf
4: To be a higher/secondary disciple of universal Buddha, it needs to fulfill
perfections for 100,000 world-cycles.
5/ yuwdom0u qk - yg&rDjznf&h ef umvtykdif;tjcm; rowfrSwf /
5: To be an ordinary disciple of universal Buddha, it needs to fulfill perfections
for certain amount world-cycles, no fixed number.
qkwf,kwfa=umif; (y&d[me) w&m; 8 rsKd; (y&d[meokwf / tÏuedygw / t*FkwW&ygVd)
Eight qualities that lead to the decline of a person:
1/ urRm&mrwm – tvkyfudpPrsm;Y arG@av#mfjcif; 1: Delight in work,
2/ b\m&mrwm – pum;ajymrSKY arG@av#mfjcif; 2: in talk,
3/ ed'Ng&mrwm - tdyfpufrSKY arG@av#mfjcif; 3: in sleep,
4/ o*F%dum&mrwm – taygif;taz:Y arG@av#mfjcif; 4: in company,
5/ ÁjENda,ok t*kwWwm – ÁajEN rapmifhpnf;jcif;
5: not guarding the sense-doors,
6/ abmZae trwWKwm – tpm;tpmY twkid f;t&Snfukd rodjcif;
6: lack of moderation in eating,
7/ oHo*~g&mrwm – a&maESmjcif;Y arG@av#mfjcif; 7: delight in bonding,
8/ yyÌm&mrwm – oHo&mcsJ@w&m;rsm; (tus,fcsJ@jcif;) Y arG@av#mfjcif; /
8: delight in proliferation.
(wkd;wufa=umif; - ty&d[me - w&m; 8 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Eight qualities that lead to the increase of a person are opposite of the above.)
qkwf,kwfa=umif; ([mebm*d,) w&m;rsm; - wpfyg;pk rS q,fyg;pktxd –
(wdk;wufjcif; - 0daoobm*d, - . ta=umif;w&m;rsm; )
qkawmif; Pray, ask or wish for what one wants.
qkawmif;jynfh Having one’s prayer answered, fulfilled wishes.
qkawmif; (Á'H ar 'geH –yknH- qkawmif; )
qkyef (y%d"me) A vow, an earnest wish.
qkH;&SKH;rSK (yg&dZkn) 4 yg; (b,myAŠZ…dw - &Sif&[ef;jyKonfh ta=umif;w&m; 4 yg; )
qlnyH Gufavm&kdufae=uI bk&m;&Sif ESifxkwfawmfrljcif; (&[ef;wkd@tm; qlnyH Gufavm&kdufae=uI
bk&m;&Sif ESifxkwfawmfrljcif; )
qlnyH Gufavm&kdufjyD; qGrf;pkaygif;csuf=ujcif; (qGrf;pkaygif;csuf=u&m qlnpH Gm )
ql;ajimifh 3 rsKd; (cdv – ajimifhql; 3 rsKd; )
ql;ajimifh 10 rsKd; Ten thorns:
1/ qdwfjidrf&marG@avsmfoltm; taygif;taz: Y arG@avsmfrSKonf ql;ajimifhwnf; /
1: Delight in society is a thorn of seclusion.
2/ rwifhw,frSK tokbukd &SKoltm; wifhw,frSK okbedrdwfonf ql;ajimifhwnf; /
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2: Fairness is a thorn of foulness.
3/ ÁajENapmifhpnf;oltm; ig;yg;tm&kH umr*k%fwkd@onf ql;ajimifhwnf; /
3: Five sensual pleasures are thorns for those who guard their sense-doors.
4/ jA[Rp&d,usifholtm; rmwk*gr (rdef;r) onf ql;ajimifhwnf; /
4: Woman is a thorn of holy-life (Brahma-cariya).
5/ toHonf yXrpsmef. ql;ajimifhwnf; /
5: Sound is a thorn of first jhāna.
6/ 0dwuf0dpm& t=uHtpnfrsm;rSKwkkd@onf 'kwd,psmef. ql;ajimifhwnf; /
6: Thoughts are thorns of second jhāna.
7/ yDwd ESpfoufjcif;onf wwd,psmef. ql;ajimifhwnf; /
7: Joy/zest is a thorn of third jhāna.
8/ xGufouf0ifoufonf pwkwpˆ smef. ql;ajimifhwnf; /
8: In-breathing and out-breathing are thorns of fourth jhāna.
9/ onm a0'emwk@d onf eda&m"ormywf. ql;ajimifhwnf; /
9: Perception and feeling are thorns of cessation trance (nirodha samāpatti).
10/ &m* a'go arm[wk@d onf ql;ajimifhw@kd wnf; /
10: Lust, ill-will and delusion are thorns.
aq;wefvLS &usKd; 3 yg; Three benefits of donating medical-smoke or cigar:
1/ owd&jSd cif; 1: Mindfulness,
2/ aoG;a=umava=umaumif;jcif; 2: healthy veins,
3/ ewfrsufpd &jcif; / 3: divine-eyes.
aq;vSL&usKd; 10 yg; Ten benefits of donating medicine:
2/ cGeftm;=uD;jcif; 2: strength/power,
3/ ynm=uD;jcif; 3: wisdom,
4/ tqif;vSjcif; 4: good-looking,
5/ tjcHt&Hrsm;jcif; 5: huge entourage,
6/ csrf;omjcif; 6: happiness,
7/ ab;&efr&Sdjcif; 7: no danger,
8/ qif;&Jr&Sdjcif; 8: no difficulties/misery,
9/ ylaZmfcH&jcif; 9: receiving respect from others,
10/ cspfaomolrsm;ESifh rauGuGif;&jcif; /10: no speration with loved-ones.
qJa&;jcif; ta=umif; tajccH 10 rsKd; Ten bases of abusive language:
1/ Zmwd – trsKd;Zmwf 1: Family,
2/ emr – emrnf 2: name,
3/ a*gwW – tEG,f 3: clan,
4/ urR – tvkyftukid f 4: action/job,
5/ ody` - twwfynm 5: livelihood,
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6/ tmAm" – tema&m*g 6: disease,
7/ vd*F – usm; r oGifjyif 7: sex/appearance,
8/ udavo – npfEGrf;rSK 8: defect,
9/ tmywWd – tjypfoifhrSK 9: transgression,
10/ tauUmoe – oufoufrJh qJa&;jcif; / 10: just using abusive language.
aqmufwnf Observe, concentrate, undertake.
qHcs Shaving the head-hair (mustache and beard) of a person
who is going to be ordined soon.
qHawmf Hairs of certain holy persons (esp. Buddha’s).
qHyif (vl) urŠvm . tjypf rsKd; (auourŠvokwf / wduedygw / t*FkwWKd&ygVd)
Five defaults of human hair-blanket:
1/ at;aom&moDY at;. 1: Being cold in cold weather,
2/ ylaom&moDY yl. 2: being hot in hot weather,
3/ tqif;raumif; 3: ill-color,
4/ teH@raumif; 4: foul-smell,
5/ tawG@txd raumif; / 5: unpleasant touch.
qm;jynfhcGufukd **Fgjrpfxo
J @kd oGefavmif;xnfjh cif; Oyrm (tukokdvfenf;yg;I tyg,fokd@ roGm;aomol )
qm;jynfhcGufukd enf;aoma&&SdaomcGufxJod@k xnfjh cif; Oyrm (tukokdvf enf;yg;aomfvnf;
tyg,fokd@oGm;aomol )
qGrf; Food for monks or Buddha.
qGrf;uyf/auí; Food-offering (to the monks/Buddha), food-donating.
qGrf;uyf vSL'gef;&mY tuyfajrmuf&ef t*Fg 5 yg;
Five requirements to offer thing(s) to monk(s):
1/ qufuyfrnfh ypPnf;ukd tuyfcH,rl nfh yk*~KdvfxH a&S@&SKaqmifjcif;
1: Forwarding thing(s) to the receiver,
2/ uyfoEl Sihf tuyfcHol ESpfawmifxGmtwGif; tuGmta0;&Sdjcif;
2: giver and receiver within about three and half feet,
3/ ajrSmufEkdifr,lEkdifaom ypPnf;jzpfjcif; 3: thing(s) easy to be lifted,
4/ ay;jcif; 3 ckwGif wpfckckjzifh ay;jcif; 4: giving with one of the three giving-gestures,
5/ cH,ljcif; 2 ckwGif wpfckckjzifh cH,jl cif; /
5: receiving with one of the two receiving-gestures.
qGrf;ukrd SDI uif;qdwfjcif; - yd¾ygw y0da0u (uif;qdwjf cif; - a&mifh&Jjcif; y0da0u - 3 rsKd; )
qGrf;cH Go round for alms-food.
qGrf;cHyifh Inviting a monk(s) for receiving alms-food.
qGrf;cHjyefcsdef Returning time for monk(s) from alms-round,
about 9 a.m. or 10 a.m.
qGrf;pkaygif;csuf=u&m qlnHpGm (yÌu- quU- owWuedygw ponf / t*FkwW&ygVd)
Lay-persons whe were cooking alms-food very loudly and noisily
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at the time of Lord Buddha
qGrf;pm;ausmif; Building set aside for partaking meals for monks
at a monastery, dining hall for monks.
qGrf;pm;yifh Inviting a monk(s) for breakfast or lunch at one’s home/place.
qGrf;pOf Offering of food to a monk(s) for one to seven day(s) from
the day of a person’s death.
qGrf;qef / qGrf;qefpdrf; Rice offered to the monk(s).
qGrf;n$ef&[ef;. t*Fg 5 yg; Five things a good food-steward should have:
1/ qENm*wd rvku d fjcif; 1: Not going astray from wish,
2/ a'gom*wd rvkdufjcif; 2: from hatred,
3/ arm[m*wd rvkdufjcif; 3: from delusion,
4/ b,m*wd rvku d fjcif; 4: from fear,
5/ qGrf;n$efjyD; rjyD;ukd odjcif; / 5: knowing a ration or not ration.
qGrf;awmf Food offered to the monk(s)/Buddha.
qGrf;awmfpGef@ Removing food from the alter in front of a Buddha-image(s).
qGrf;awmfwif Offering food to the Buddha.
qGrf; 'ge tusKd; 5 yg; Five benefits of food-offering:
1/ tm,k ] touf&Snjf cif; 1: Longevity,
2/ 0À ] tqif;vSjcif; 2: beauty,
3/ okc ] csrf;om=uD;jcif; 3: happiness,
4/ Av ] cGeftm;=uD;jcif; 4: strength,
5/ yÉdbme ] ynm=uD;jcif; / 5: wisdom.
qGrf; ESifhywfoufaom "kwifrsm; ("kwif 13 yg; )
qGrf;ESpfrsKd; tusKd;=uD;rSK wlr#ykH (pkEN. y&dedAŠmefpH0ifcgeD;uyfaom - qGrf;ESifh okZmwm. )
qGrf;yifh – zdwf Request a monk(s) to accept food-offering.
qGrf;rcHtyfaom tdrf/ae&m 6 rsKd; Six places/houses no alms-round for the monks:
1/ ao&nf rl;,pfaq;0g;qkdif 1: Alcoholic/drug store,
2/ y¾Kuf tdrf 2: eunuch,
3/ bduKQ eDrausmif; 3: female monk,
4/ tysKd=uD;tdrf 4: house of spinster,
5/ jynfhwefqmtdrf 5: of prostitude,
6/ vifuGm (0g) rkqkd;rtdrf / 6: of widow/divorced lady.
qGrf;avmif; Putting food into a monk’s bowl.
qGrf;- ouFef;- ausmif;- Discourse in appreciation of food/robe/building offering.
-tEkarm'em
qGrf;oGwf (oydwfoGwf) Offering a meal to monk(s) within a week of a person’s death.
aqG;aEG;oifh roifh yk*~Kdvfrsm; (pum;ESD;aESm ajymqkd=u&mY aqG;aEG;oifh roifh yk*~Kdvrf sm; )
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(Z)
Zif (psme) Meditation, concentration, contemplation.
Zeu uH Regenerative/productive kamma.
Zeu Zmwf – Zmwfawmf=uD; 10 zGJ@Y 'kw, d ajrmufZmwf / vlom;. =udK;pm; tm;xkwfrSKukd tav;xm;
az:jyonf / 0D&d,yg&rDudk o&kyfaz:onf /
Janaka Jātaka – The second birth-story of the ten great jātakas. Human’s great
effort is emphasized in this story, i.e., how to fulfill the perfection of effort.
ZeD; 7 rsKd; (r,m; tjym; 7 yg; )
ZeD; usifh0wf 5 yg; (r,m; - ZeD; - usifh0wf 5 yg; )
ZeD; armifESH (vif – r,m;) 4 rsKd; Four kinds of marrages:
1/ vifa&m r,m;yg olaoESifh wljcif;
1: A wretch (husband) living together with a wretch (wife),
2/ vif olao / r,m; ewforD;ESifh wljcif;
2: a wretch living together with a goddess,
3/ vif ewfom; / r,m; olaoESifh wljcif;
3: a god living together with a wretch,
4/ vifa&m r,m;yg ewfom; ewforD;ESifh wljcif; /
4: a god living together with a goddess.
ZrŠK'Dy (ZrŠL'dyf) (u|ef;=uD; 4 u|ef; ) ,cktcg tdENd,wku
d fi,fukd Tu|ef;tjzpf rSwf,l=uonf /
‘Rose-apple’ Island. It is believed to be ‘India-continent’ now-a-day.
ZrŠK'Dy (ZrŠL'dyf) u|ef;. trSwftom; txGwftxdyfopfyif ] ZrŠL – ZrŠKoajyyif
(yXr&kuo Q kwf / ÁjENd,oH,kwf / r[m0*~oH,kwWygVd)
The chief tree of Jambudīpa, Southern Island – the rose apple tree.
Z&yf Wayside public resthouse, resthouse inside holy premises.
Z,wk - atmifjrifygap Be successful, be victorious.
Z&m Old age, decay.
Z&m 'kAŠv Weakness of the old, senility.
Z0e Impulsive moment of consciousness-process, impulsion, speed.
Zmwf=uD; 10 zGJ h The ten great stories of Buddha’s previous lives:
1/ awrd, (rl*yuQ) Zmwf  1: Temiya Jātaka,
2/ Zeu Zmwf  2: Janaka Jātaka,
3/ ok0Àomr Zmwf  3: Suvaṇṇasāma Jātaka,
4/ aerd Zmwf  4: Nemi Jātaka,
5/ ra[mo" Zmwf  5: Mahosadha Jātaka,
6/ bl&d'wW Zmwf  6: Bhūridatta Jātaka,
7/ pENurk m& Zmwf  7: Candakumāra Jātaka,
8/ em&' Zmwf  8: Nārada Jātaka,
9/ 0d"l& Zmwf  9: Vidhūra Jātaka,
[127]
10/ a0\Eœ& Zmwf  / 10: Vessantara Jātaka.
Zmwfawmf (edygwfawmf) Buddha’s birth stories, collections.
Zmwfawmf 5 ck xl;jcm;rSK – Zmwfawmf 550 wk@d teuf atmufygZmwfawmf 5 ckom vGefavjyD;aom
urBmrsm; Y jzpfcJhonf / usef&Sdaom Zmwfawmfrsm;tm;vkH;onf TurBmrSm jzpf=uonf /
The following five stories did not happen in this world-cycle. They happened
many world-cycles ago. The rest did happen in this world-cycle.
(1) tyÀu Zmwf (a&S; 5 urBmxufu jzpfcJhaom Zmwfawmf jzpfonf)
1: Apaṇṇaka Jātaka, (This story happened 5 world-cycles ago.)
(94) avmr[Ho Zmwf (a&S; 91 urBmxufu jzpfcJhaom Zmwfawmf jzpfonf)
94: Lomahaṃsa Jātaka, (This story happened 91 world-cycles ago.)
(169) t&u Zmwf (a&S; 7 urBmxufu jzpfcJhaom Zmwfawmf jzpfonf)
169: Araka Jātaka, (This story happened 7 world-cycles ago.)
(346) auo0 Zmwf (a&S; 570 urBmxufcef@u jzpfcJhaom Zmwfawmf jzpfonf)
346: Kesava Jātaka, (This story happened about 570 world-cycles ago.)
(405) Au Zmwf (a&S; 570 urBmxufcef@u jzpfcJhaom Zmwfawmf jzpfonf) /
405: Baka Jātaka, (This story happened about 570 world-cycles ago.)
Zmwfawmf 550 (edygwfawmf 550 [kvnf; ac:.) Zmwfawmf ta&twGuf wdwdususrSm 547 jzpfonf /
The Five-hundred-fifty Birth-stories of Lord Buddha’s past lives,
(The exact number of the stories is ‘547’.):
1/ {uu edygwf – wpf *gxmpDygaom atmufaz:jyyg Zmwfawmfaygif; 150 yk'fyg0ifonf /
Chapter 1: 150 stories, each consists of one verse. They are as follows:
(1) tyÀu Zmwf 1: Apaṇṇaka Jātaka,
(2) 0ÀKyx Zmwf 2: Vaṇṇupatha Jātaka,
(3) ao&d00g%dZ Zmwf 3: Serivavāṇija Jātaka,
(4) plVaoÏd Zmwf 4: Cūḷaseṭṭhi Jātaka,
(5) w¾KvemVd Zmwf 5: Taṇḍulanāḷi Jātaka,
(6) a'0"rR Zmwf 6: Devadhamma Jātaka,
(7) uÏ[m&d Zmwf 7: Kaṭṭhahāri Jātaka,
(8) *gr%d Zmwf 8: Gāmaṇi Jātaka,
(9) rCa'0 Zmwf 9: Maghadeva Jātaka,
(10) okc0d[m&d Zmwf 10: Sukhavihāri Jātaka,
(11) vuQ%rd* Zmwf 11: Lakkhaṇamiga Jātaka,
(12) edaj*m"rd* Zmwf 12: Nigrodhamiga Jātaka,
(13) u¾d Zmwf 13: Kaṇḍi Jātaka,
(14) 0gwrd* Zmwf 14: Vātamiga Jātaka,
(15) c&m'd, Zmwf 15: Kharādiya Jātaka,
(16) wdyv†wˆrd* Zmwf 16: Tipallatthamiga Jātaka,
(17) rmvkw Zmwf 17: Māluta Jātaka,
[128]
(18) rwubwW Zmwf 18: Matakabhatta Jātaka,
(19) tm,mpdwbwW Zmwf 19: Āyācitabhatta Jātaka,
(20) eVyge Zmwf 20: Naḷapāna Jātaka,
(21) uk&k*Frd* Zmwf 21: Kuruṅgamiga Jātaka,
(22) ukuUK& Zmwf 22: Kukkura Jātaka,
(23) a*gZmeD, Zmwf 23: Gojānīya Jātaka,
(24) tmZn Zmwf 24: Ājañña Jātaka,
(25) wdwˆ Zmwf 25: Tittha Jātaka,
(26) r[dVmrkc Zmwf 26: Mahiḷāmukha Jātaka,
(27) tbd%S Zmwf 27: Abhiṇha Jātaka,
(28) eENd0dvmo Zmwf 28: Nandivilāsa Jātaka,
(29) u%S Zmwf 29: Kaṇha Jātaka,
(30) rked Zmwf 30: Muni Jātaka,
(31) ukvm0u Zmwf 31: Kulāvaka Jātaka,
(32) epP Zmwf 32: Nacca Jātaka,
(33) oarRm'rme Zmwf 33: Sammodamāba Jātaka,
(34) rp> Zmwf 34: Maccha Jātaka,
(35) 0Ã Zmwf 35: Vaṭṭa Jātaka,
(36) ouk% Zmwf 36: Sakuṇa Jātaka,
(37) wdwWd& Zmwf 37:Tittira Jātaka,
(38) Au Zmwf 38: Baka Jātaka,
(39) eEN Zmwf 39:Nanda Jātaka,
(40) c'd&*Fg& Zmwf 40: Khadiraṅgāra Jātaka,
(41) avmou Zmwf 41: Losaka Jātaka,
(42) uaygw Zmwf 42: Kapota Jātaka,
(43) a0VKu Zmwf 43: Veḷuka Jātaka,
(44) ruo Zmwf 44: Makasa Jātaka,
(45) a&m[d%d Zmwf 45: Rohiṇi Jātaka,
(46) tm&mr'lou Zmwf 46: Ārāmadūsaka Jātaka,
(47) 0g&k%d'lou Zmwf 47: Vāruṇidūsaka Jātaka,
(48) a0'AŠ Zmwf 48: Vedabba Jātaka,
(49) euQwW Zmwf 49: Nakkhatta Jātaka,
(50) 'karR" Zmwf 50: Dummeda Jātaka,
(51) r[moDv0 Zmwf 51: Mahāsīlava Jātaka,
(52) plVZeu Zmwf 52: Cūḷajanaka Jātaka,
(53) ykÀygwd Zmwf 53: Puṇṇapāti Jātaka,
(54) ud Hzv Zmwf 54: Kiṃphala Jātaka,
[129]
(55) yÌm0k" Zmwf 55: Paṅcāvudha Jātaka,
(56) uÌeuQE< Zmwf 56: Kaṅcanakkhandha Jātaka,
(57) 0ge&dEN Zmwf 57: Vānarinda Jātaka,
(58) wa,m"rR Zmwf 58: Tayodhamma Jātaka,
(59) ab&d0g'u Zmwf 59: Bherivādaka Jātaka,
(60) ocF"rR Zmwf 60: Saṅkhadhamma Jātaka,
(61) tomwrEW Zmwf 61: Asātamanta Jātaka,
(62) t¾blw Zmwf 62: SAṇḍabhūta Jātaka,
(63) wuUy¾dw Zmwf 63: Takkapaṇḍita Jātaka,
(64) 'k&mZme Zmwf 64: Durājāna Jātaka,
(65) tebd&wd Zmwf 65: Anabhirati Jātaka,
(66) rk'kvuQ% Zmwf 66: Mudulakkhaṇa Jātaka,
(67) Op>*F Zmwf 67: Ucchaṅga Jātaka,
(68) omauw Zmwf 68: Sāketa Jātaka,
(69) 0do0Eœ Zmwf 69: Visavanta Jātaka,
(70) uk'Ngv Zmwf 70: Kuddāla Jātaka,
(71) 0&k% Zmwf 71: Varuṇa Jātaka,
(72) oDv0[wˆd Zmwf 72: Sīlavahatthi Jātaka,
(73) opPHud& Zmwf 73: Saccaṃkira Jātaka,
(74) &ku"Q rR Zmwf 74: Rukkhadhamma Jātaka,
(76) touF d, Zmwf 76: Asaṅkiya Jātaka,
(77) r[mokyde Zmwf 77: Mahāsupina Jātaka,
(78) Áv†do Zmwf 78: Illisa Jātaka,
(79) c&\& Zmwf 79: Kharassara Jātaka,
(80) bDraoe Zmwf 80: Bhīmasena Jātaka,
(81) ok&myge Zmwf 81: Surāpāna Jātaka,
(82) rdw0W dENu Zmwf 82: Mittavindaka Jātaka,
(83) umvuÀd Zmwf 83: Kālakaṇṇi Jātaka,
(84) twˆ\'Gg& Zmwf 84: Atthassadvāra Jātaka,
(85) ud HyuU Zmwf 85: Kiṃpakka Jātaka,
(86) oDv0DrHo Zmwf 86: Sīlavīmaṃsa Jātaka,
(87) r*Fv Zmwf 87: Maṅgala Jātaka,
(88) om&rB Zmwf 88: Sārambha Jātaka,
(89) uk[u Zmwf 89: Kuhaka Jātaka,
(90) tuwnK Zmwf 90: Akataññu Jātaka,
(91) vdwW Zmwf 91: Litta Jātaka,
[130]
(92) r[mom& Zmwf 92: Mahāsāra Jātaka,
(93) 0domoabmZe Zmwf 93: Visāsabhojana Jātaka,
(94) avmr[Ho Zmwf 94: Lomahaṃsa Jātaka,
(95) r[mok'\e Zmwf 95: Mahāsudassana Jātaka,
(96) awvywW Zmwf 96: Telapatta Jātaka,
(97) emrod'<d Zmwf 97: Nāmasiddhi Jātaka,
(98) ulÉ0g%dZ Zmwf 98: Kūṭavāṇija Jātaka,
(99) ya&mo[\ Zmwf 99: Parosahassa Jātaka,
(100) tomw&ly Zmwf 100: Asātarūpa Jātaka,
(101) ya&mow Zmwf 101: Parosata Jātaka,
(102) yÀdu Zmwf 102: Paṇṇika Jātaka,
(103) a0&d Zmwf 103: Veri Jātaka,
(104) rdw0W dENu Zmwf 104: Mittavindaka Jātaka,
(105) 'kAŠvuÏ Zmwf 105: Dubbalakaṭṭha Jātaka,
(106) O'ÌeD Zmwf 106: Udaṅcanī Jātaka,
(107) omvdwWu Zmwf 107: Sālittaka Jātaka,
(108) Am[d, Zmwf 108: Bāhiya Jātaka,
(109) uk¾yl0 Zmwf 109: Kuṇḍapūva Jātaka,
(110) oAŠo[ H m&uyOS Zmwf 110: Sabbasaṃhārakapañha Jātaka,
(111) *j'byOS Zmwf 111: Gadrabhapañha Jātaka,
(112) tr&ma'0DyOS Zmwf 112: Amarādevīpañha Jātaka,
(113) od*Fgv Zmwf 113: Siṅgāla Jātaka,
(114) rdwpdEdœ Zmwf 114: Mitacinti Jātaka,
(115) tEkomodu Zmwf 115: Anusālika Jātaka,
(116) 'kAŠp Zmwf 116: Dubbaca Jātaka,
(117) wdwWd& Zmwf 117: Tittira Jātaka,
(118) 0Ãu Zmwf 118: Vaṭṭaka Jātaka,
(119) tumv&m0d Zmwf 119: Akālarāvi Jātaka,
(120) AE<earmuQ Zmwf 120: Bandhanamokkha Jātaka,
(121) ukoemVd Zmwf 121: Kusanāḷi Jātaka,
(122) 'karR" Zmwf 122: Dummedha Jātaka,
(123) e*Fvo D Zmwf 123: Naṅgalīsa Jātaka,
(124) trŠ Zmwf 124: Amba Jātaka,
(125) uÉm[u Zmwf 125: Kaṭāhaka Jātaka,
(126) todvuQ% Zmwf 126: Asilakkhaṇa Jātaka,
(127) uv¾Ku Zmwf 127: Kalaṇḍuka Jātaka,
(128) AdVm&0w Zmwf 128: Biḷāravata Jātaka,
[131]
(129) t*~dubm&'GgZ Zmwf 129: Aggikabhāradvāja Jātaka,
(130) aumod, Zmwf 130: Kosiya Jātaka,
(131) tor`'ge Zmwf 131: Asampadāna Jātaka,
(132) bD&ku Zmwf 132: Bhīrūka Jātaka,
(133) Cwmoe Zmwf 133: Ghatāsana Jātaka,
(134) psmeaom"e Zmwf 134: Jhānasodhana Jātaka,
(135) pENmb Zmwf 135: Candūbha Jātaka,
(136) ok0À[Ho Zmwf 136: Suvaṇṇahaṃsa Jātaka,
(137) AAŠK Zmwf 137: Babbu Jātaka,
(138) a*g" Zmwf 138: Godha Jātaka,
(139) ObawmbÏ Zmwf 139: Ubhatobhaṭṭha Jātaka,
(140) umu Zmwf 140: Kāka Jātaka,
(141) a*g" Zmwf 141: Godha Jātaka,
(143) 0da&mp Zmwf 143: Viroca Jātaka,
(144) e*FkÏ Zmwf 144: Naṅguṭṭha Jātaka,
(145) &m" Zmwf 145: Rādha Jātaka,
(146) ork'Numu Zmwf 146: Samuddakāka Jātaka,
(147) yky‰&wW Zmwf 147: Puppharatta Jātaka,
(149) {uyÀ Zmwf 149: Ekapaṇṇa Jātaka,
(150) oÍD0 Zmwf / 150: Sañjīva Jātaka.
2/ 'ku edygwf – ESpf *gxmpDygaom atmufyg Zmwfawmfaygif; 100 yk'fyg0ifonf /
Chapter 2: 100 stories, each consists of two verses. They are as follows:
(151) &maZm0g' Zmwf 151: Rājovāda Jātaka,
(153) olu& Zmwf 153: Sūkara Jātaka,
(154) O&* Zmwf 154: Uraga Jātaka,
(155) b*~ Zmwf 155: Bhagga Jātaka,
(156) tvDepdwW Zmwf 156: Alīnacitta Jātaka,
(157) *k% Zmwf 157: Guṇa Jātaka,
(158) ok[Ek Zmwf 158: Suhanu Jātaka,
(159) arm& Zmwf 159: Mora Jātaka,
(160) 0deDv Zmwf 160: Vinīla Jātaka,
(161) ÁENormea*gwW Zmwf 161: Indasamāagotta Jātaka,
(162) oEÎ0 Zmwf 162: Santhava Jātaka,
(163) okoDr Zmwf 163: Susīma Jātaka,
[132]
(164) *dZPs Zmwf 164: Gijjha Jātaka,
(165) eukv Zmwf 165: Nakula Jātaka,
(166) OyomVu Zmwf 166: Upasāḷaka Jātaka,
(167) ord'<d Zmwf 167: Samiddhi Jātaka,
(168) ouk%*ƒd Zmwf 168: Sakuṇagghi Jātaka,
(169) t&u Zmwf 169: Araka Jātaka,
(170) uuÂu Zmwf 170: Kakaṇṭaka Jātaka,
(171) uvsm%"rR Zmwf 171: Kalyāṇadhamma Jātaka,
(172) ''N& Zmwf 172: Daddara Jātaka,
(173) ruUÉ Zmwf 173: Makkaṭa Jātaka,
(174) 'kABd,ruUÉ Zmwf 174: Dubbhiyamakkaṭ Jātaka,
(175) tm'dpPKyÏme Zmwf 175: Ādiccupaṭṭhāna Jātaka,
(176) uVm,rkÏd Zmwf 176: Kaḷāyamuṭṭhi Jātaka,
(177) wdENKu Zmwf 177: Tinduka Jātaka,
(178) up>y Zmwf 178: Kacchapa Jātaka,
(179) ow"rR Zmwf 179: Satadhamma Jātaka,
(180) 'k'N' Zmwf 180: Duddada Jātaka,
(181) to'do Zmwf 181: Asadisa Jātaka,
(182) o*Fgrm0p& Zmwf 182: Saṅgāmāvacara Jātaka,
(183) 0gavm'u Zmwf 183: Vālodaka Jātaka,
(184) *d&d'wW Zmwf 184: Giridatta Jātaka,
(185) tebd&wd Zmwf 185: Anabhirati Jātaka,
(186) '"d0g[e Zmwf 186: Dadhivāhana Jātaka,
(187) pwkrÏ Zmwf 187: Catumaṭṭha Jātaka,
(188) oD[aumwˆK Zmwf 188: Sīhakotthu Jātaka,
(189) oD[prR Zmwf 189: Sīhacamma Jātaka,
(190) oDvmedoHo Zmwf 190: Sīlānisaṃsa Jātaka,
(191) &k[u Zmwf 191: Ruhaka Jātaka,
(192) od&drmvuÀd Zmwf 192: Sirimālakaṇṇi Jātaka,
(193) plVy'kr Zmwf 193: Cūḷapaduma Jātaka,
(194) r%dapm& Zmwf 194: Manicora Jātaka,
(195) yAŠwyl wˆ& Zmwf 195: Pabbatūpatthara Jātaka,
(196) 0vm[u\ Zmwf 196: Valāhakassa Jātaka,
(197) rdwWmrdwW Zmwf 197: Mittāmitta Jātaka,
(198) &m" Zmwf 198: Rādha Jātaka,
(199) *[ywd Zmwf 199: Gahapati Jātaka,
(200) om"kov D Zmwf 200: Sādhusīla Jātaka,
[133]
(201) AE<em*g& Zmwf 201: Bandhanāgāra Jātaka,
(202) auVdoDv Zmwf 202: Keḷisīla Jātaka,
(203) c¾ Zmwf 203: Khaṇḍa Jātaka,
(204) 0D&u Zmwf 204: Vīraka Jātaka,
(205) *a*F,s Zmwf 205: Gaṅgeyya Jātaka,
(206) uk&k*Frd* Zmwf 206: Kuruṅgamiga Jātaka,
(207) t\u Zmwf 207: Aassaka Jātaka,
(208) okokrm& Zmwf 208: Susumāra Jātaka,
(209) ukuUKÉ Zmwf 209: Kukkuṭa Jātaka,
(210) uEN*vu Zmwf 210: Kandagalaka Jātaka,
(211) aomr'wW Zmwf 211: Somadatta Jātaka,
(212) Op>dÏbwW Zmwf 212: Ucchiṭṭhabhatta Jātaka,
(213) b&k Zmwf 213: Bharu Jātaka,
(214) ykÀe'D Zmwf 214: Puṇṇanadī Jātaka,
(217) ao*~K Zmwf 217: Seggu Jātaka,
(218) ulÉ0g%dZ Zmwf 218: Kuṭavāṇija Jātaka,
(219) *&[dw Zmwf 219: Garahita Jātaka,
(220) "rR"Z Zmwf 220: Dhammadhaja Jātaka,
(221) umom0 Zmwf 221: Kāsāva Jātaka,
(222) plVeENd, Zmwf 222: Cūḷanandiya Jātaka,
(223) ykÉbwW Zmwf 223: Puṭbhatta Jātaka,
(224) ukrv BD Zmwf 224: Kumbhīla Jātaka,
(225) cEœd0À Zmwf 225: Khantivaṇṇa Jātaka,
(227) *lxyg% Zmwf 227: Gūthapāṇa Jātaka,
(228) umreDw Zmwf 228: Kāmanīta Jātaka,
(229) yvm,dw Zmwf 229: Palāyita Jātaka,
(230) 'kw, d yvm,dw Zmwf 230: Dutiya Palāyita Jātaka,
(231) Oyg[e Zmwf 231: Upāhana Jātaka,
(232) 0D%m*k% Zmwf 232: Vīṇāguṇa Jātaka,
(233) 0duÀ Zmwf 233: Vikaṇṇa Jātaka,
(234) todwmbl Zmwf 234: Asitābhū Jātaka,
(235) 0p>ec Zmwf 235: Vacchanakha Jātaka,
(237) omauw Zmwf 237: Sāketa Jātaka,
[134]
(238) {uy' Zmwf 238: Ekapada Jātaka,
(239) [&dwr¾Lu Zmwf 239: Haritamaṇḍūka Jātaka,
(240) r[myd*Fv Zmwf 240: Mahāpiṅgala Jātaka,
(241) oAŠ'gXd Zmwf 241: Sabbadāṭhi Jātaka,
(242) okec Zmwf 242: Sunakha Jātaka,
(243) *kwWdv Zmwf 243: Guttila Jātaka,
(244) 0d*wdp> Zmwf 244: Vigaticcha Jātaka,
(245) rlvy&d,m, Zmwf 245: Mūlapariyāya Jātaka,
(246) Amavm0g' Zmwf 246: Bālovāda Jātaka,
(247) yg'ÍvD Zmwf 247: Pādaṅjalī Jātaka,
(248) ud Hoak umyr Zmwf 248: Kiṃsukopama Jātaka,
(249) omvu Zmwf 249: Sālaka Jātaka,
(250) uyd Zmwf / 250: Kapi Jātaka.
3/ wdu edygwf – okH; *gxmpDygaom atmufyg Zmwfawmfaygif; 50 yk'fyg0ifonf /
Chapter 3: 50 stories, each consists of three verses. They are as follows:
(251) ouFy`&m* Zmwf 251: Saṅkapparāga Jātaka,
(252) wdvrkÏd Zmwf 252: Tilamuṭṭhi Jātaka,
(253) r%du¿ Zmwf 253: Maṇikaṇṭha Jātaka,
(254) uk¾uukp>doEd <0 Zmwf 254: Kuṇḍakakucchisindhave Jātaka,
(255) oku Zmwf 255: Suka Jātaka,
(256) Z&l'yge Zmwf 256: Jarudapāna Jātaka,
(257) *gr%dpEN Zmwf 257: Gāmaṇicanda Jātaka,
(258) rE<mwk Zmwf 258: Mandhātu Jātaka,
(259) wd&DÉ0p> Zmwf 259: Tirīṭavaccha Jātaka,
(260) 'lw Zmwf 260: Dūta Jātaka,
(261) y'kr Zmwf 261: Paduma Jātaka,
(262) rk'kyg%d Zmwf 262: Mudupāṇi Jātaka,
(263) plVyavmbe Zmwf 263: Cūḷapalobhana Jātaka,
(264) r[myem' Zmwf 264: Mahāpanāda Jātaka,
(265) ck&y` Zmwf 265: Khurappa Jātaka,
(266) 0gw*~oEd <0 Zmwf 266: Vātaggasindhava Jātaka,
(267) uuUÉ Zmwf 267: Kakkaṭa Jātaka,
(268) tm&mr'lou Zmwf 268: Ārāmadūsaka Jātaka,
(269) okZmw Zmwf 269: Sujāta Jātaka,
(270) Ovlu Zmwf 270: Ulūka Jātaka,
(271) O'yge'lou Zmwf 271: Udapānadūsaka Jātaka,
(272) As*ƒ Zmwf 272: Byaggha Jātaka,
[135]
(274) avmv Zmwf 274: Lola Jātaka,
(275) &kpd& Zmwf 275: Rucira Jātaka,
(276) *&k"rR Zmwf 276: Garudhamma Jātaka,
(277) a&mru Zmwf 277: Romaka Jātaka,
(278) r[d Ho&mZ Zmwf 278: Mahiṃsarāja Jātaka,
(279) owywW Zmwf 279: Satspatta Jātaka,
(280) ykÉ'lou Zmwf 280: Puṭadūsaka Jātaka,
(281) tAB Eœ& Zmwf 281: Abbhantara Jātaka,
(282) ao,s Zmwf 282: Seyya Jātaka,
(283) 0ÅuDolu& Zmwf 283: Vaḍḍhakīsūkara Jātaka,
(284) od&d Zmwf 284: Siri Jātaka,
(285) r%dolu& Zmwf 285: Maṇisūkara Jātaka,
(286) omvlu Zmwf 286: Sālūka Jātaka,
(287) vmb*&[ Zmwf 287: Lābhagaraha Jātaka,
(288) rp>K'Nge Zmwf 288: Macchuddāna Jātaka,
(289) ememqEN Zmwf 289: Nānāchanda Jātaka,
(290) oDv0DrHou Zmwf 290: Sīlavīmaṃsaka Jātaka,
(291) ok&mCÉ Zmwf 291: Surāghaṭa Jātaka,
(292) okywW Zmwf 292: Supatta Jātaka,
(293) um,edAŠdEN Zmwf 293: Kāyanibbinda Jātaka,
(294) ZrŠKcg'u Zmwf 294: Jambukhādaka Jātaka,
(295) tEœ Zmwf 295: Anta Jātaka,
(296) ork'N Zmwf 296: Samudda Jātaka,
(297) umr0dvmy Zmwf 297: Kāmavilāpa Jātaka,
(298) O'krŠ& Zmwf 298: Udumbara Jātaka,
(299) aumrm&ykwW Zmwf 299: Komāraputta Jātaka,
(300) 0u Zmwf / 300: Vaka Jātaka.
4/ pwkuU edygwf – av; *gxmpDygaom atmufygZmwfawmfaygif; 50 yk'fyg0ifonf /
Chapter 4: 50 stories, each consists of four verses. They are as follows:
(301) plVumvd*F Zmwf 301: Cūḷakāliṅga Jātaka,
(302) r[mt\ma&m[Zmwf 302: Mahāassāroha Jātaka,
(303) {u&mZ Zmwf 303: Ekarāja Jātaka,
(304) ''N& Zmwf 304: Daddara Jātaka,
(305) oDv0DrHoe Zmwf 305: Sīlavīmaṃsana Jātaka,
(307) yvmo Zmwf 307: Palāsa Jātaka,
[136]
(308) ouk% Zmwf 308: Sakuṇa Jātaka,
(309) q0u Zmwf 309: Chavaka Jātaka,
(310) ao,s Zmwf 310: Seyya Jātaka,
(311) ykpdrEN Zmwf 311: Pucimanda Jātaka,
(312) u\yrENd, Zmwf 312: Kassapamandiya Jātaka,
(313) cEœD0g'D Zmwf 313: Khantīvādī Jātaka,
(314) avm[ukrBd Zmwf 314: Lohakumbhi Jātaka,
(315) oAŠrHovmb Zmwf 315: Sabbamaṃsalābha Jātaka,
(316) ooy¾dw Zmwf 316: Sasapaṇḍhita Jātaka,
(317) rwa&m'e Zmwf 317: Matarodana Jātaka,
(318) u%a0& Zmwf 318: Kaṇavera Jātaka,
(319) wdwWd& Zmwf 319: Tittira Jātaka,
(320) okpPZ Zmwf 320: Succaja Jātaka,
(321) ukÉd'lou Zmwf 321: Kuṭidūsana Jātaka,
(322) 'k'NKb Zmwf 322: Duddabha Jātaka,
(323) jA[R'wW Zmwf 323: Brahmadatta Jātaka,
(324) prRomÉu Zmwf 324: Cammasāṭaka Jātaka,
(325) a*g"&mZ Zmwf 325: Godharāja Jātaka,
(326) uuUm&k Zmwf 326: Kakkāru Jātaka,
(327) umu0wD Zmwf 327: Kākavatī Jātaka,
(328) teEkaompd, Zmwf 328: Ananusociya Jātaka,
(329) umVAm[k Zmwf 329: Kāḷabāhu Jātaka,
(331) aumvd, Zmwf 331: Koliya Jātaka,
(332) &xvÏd Zmwf 332: Rathalaṭṭhi Jātaka,
(333) yuUa*g" Zmwf 333: Pakkagodha Jātaka,
(334) &maZm0g' Zmwf 334: Rājovāda Jātaka,
(335) ZrŠKu Zmwf 335: Jambuka Jātaka,
(336) jA[mqwW Zmwf 336: Brahāchatta Jātaka,
(337) yDX Zmwf 337: Pīṭha Jātaka,
(338) xko Zmwf 338: Thusa Jātaka,
(339) Ama0&k Zmwf 339: Bāveru Jātaka,
(340) 0do,S Zmwf 340: Visayha Jātaka,
(341) u¾&D Zmwf 341: Kaṇḍarī Jātaka,
(342) 0ge& Zmwf 342: Vānara Jātaka,
(343) uk EWdeD Zmwf 343: Kuntinī Jātaka,
[137]
(345) *ZukrB Zmwf 345: Gajakumbha Jātaka,
(346) auo0 Zmwf 346: Kesava Jātaka,
(347) t,ulÉ Zmwf 347: Ayakūṭa Jātaka,
(348) t&n Zmwf 348: Arañña Jātaka,
(349) oE<dab' Zmwf 349: Sandhibheda Jātaka,
(350) a'0wmyOS 350: Devatāpañha Jātaka.
5/ yÌu edygwf – ig; *gxmpDygaom atmufygZmwfawmfaygif; 25 yk'fyg0ifonf /
Chapter 5: 25 stories, each consists of five verses. They are as follows:
(351) r%duk¾v Zmwf 351: Maṇikuṇḍala Jātaka,
(353) a0eomc Zmwf 353: Venasākha Jātaka,
(354) O&* Zmwf 354: Uraga Jātaka,
(355) CÉ Zmwf 355: Ghaṭa Jātaka,
(356) aum&¾d, Zmwf 356: Koraṇḍiya Jātaka,
(357) vÉKudu Zmwf 357: Laṭukika Jātaka,
(358) plV"rRygv Zmwf 358: Cūḷadhammapāla Jātaka,
(359) ok0Àrd* Zmwf 359: Suvaṇṇamiga Jātaka,
(360) oka,meEND Zmwf 360: Suyonandī Jātaka,
(361) 0Àma&m[ Zmwf 361: Vaṇṇāroha Jātaka,
(363) [d&d Zmwf 363: Hiri Jātaka,
(364) caZ…mye Zmwf 364: Kajjopana Jātaka,
(365) t[dwk¾du Zmwf 365: Ahituṇḍika Jātaka,
(366) ukr, Šd Zmwf 366: Kumbiya Jātaka,
(367) omVd, Zmwf 367: Sāḷiya Jātaka,
(368) wpom& Zmwf 368: Tacasāra Jātaka,
(369) rdwW0dENu Zmwf 369: Mittavindaka Jātaka,
(370) yvmo Zmwf 370: Palāsa Jātaka,
(371) 'DCwD daumov Zmwf 371: Dīghītikosala Jātaka,
(372) rd*aygwu Zmwf 372: Migapotaka Jātaka,
(373) rloud Zmwf 373: Mūsika Jātaka,
(374) plV"Ek*~[ Zmwf 374: Cūḷadhanuggaha Jātaka,
(375) uaygw Zmwf / 375: Kapota Jātaka.
6/ quU edygwf – ajcmuf *gxmpDygaom atmufygZmwfawmfaygif; 20 yk'fyg0ifonf /
Chapter 6: 20 stories, each consists of six verses. They are as follows:
(376) t0g&d, Zmwf 376: Avāriya Jātaka,
(377) aowauwk Zmwf 377: Setaketu Jātaka,
[138]
(378) '&Drkc Zmwf 378: Darīmukha Jātaka,
(379) ae&k Zmwf 379: Neru Jātaka,
(380) tmouF Zmwf 380: Āsaṅka Jātaka,
(381) rd*gavmy Zmwf 381: Migālopa Jātaka,
(382) od&dumvuÀd Zmwf 382: Sirikālakaṇṇi Jātaka,
(384) "rR"Z Zmwf 384: Dhammadhaja Jātaka,
(385) eENd,rd*&mZ Zmwf 385: Nandiyamigarāja Jātaka,
(386) c&ykwW Zmwf 386: Kharaputta Jātaka,
(387) olpd Zmwf 387: Sūci Jātaka,
(388) wk¾v d Zmwf 388: Tuṇḍila Jātaka,
(389) ok0ÀuuUÉ Zmwf 389: Suvaṇṇakakkaṭa Jātaka,
(390) r,Su Zmwf 390: Mayhaka Jātaka,
(391) 0dZ…m"& Zmwf 391: Vijjādhara Jātaka,
(392) odCFyky‰ Zmwf 392: Siṅghapuppha Jātaka,
(393) 0dCmom' Zmwf 393: Vighāsāda Jātaka,
(394) 0Ãu Zmwf 394: Vaṭṭaka Jātaka,
(395) yg&m0w Zmwf / 395: Pārāvata Jātaka.
7/ owWu edygwf – ckESpf *gxmpDygaom atmufygZmwfawmfaygif; 21 yk'fyg0ifonf /
Chapter 7: 21 stories, each consists of seven verses. They are as follows:
(396) ukuUK Zmwf 396: Kukku Jātaka,
(397) raemZ Zmwf 397: Manoja Jātaka,
(398) okwEk Zmwf 398: Sutanu Jātaka,
(399) rmwkaygou*dZPs Zmwf 399: Mātuposakagijjha Jātaka,
(400) 'AB yky‰ Zmwf 400: Dabbha Jātaka,
(401) yÀu Zmwf 401: Paṇṇaka Jātaka,
(402) owWKboW Zmwf 402: Sattubhasta Jātaka,
(403) tÏdaoeu Zmwf 403: Aṭṭhisenaka Jātaka,
(404) uyd Zmwf 404: Kapi Jātaka,
(406) *E<m& Zmwf 406: Gandhāa Jātaka,
(407) r[muyd Zmwf 407: Mahākapi Jātaka,
(408) ukrBum& Zmwf 408: Kumbhakāra Jātaka,
(409) 'VS"rR Zmwf 409: Daḷhadhamma Jātaka,
(410) aomr'wW Zmwf 410: Somadatta Jātaka,
(411) okoDr Zmwf 411: Susīma Jātaka,
(412) aumÉodrŠvd Zmwf 412: Koṭadimbali Jātaka,
[139]
(413) "lrum&d Zmwf 413: Dūmakāri Jātaka,
(414) Zm*& Zmwf 414: Jāgara Jātaka,
(415) ukrRmoyd¾d Zmwf 415: Kummāsapiṇḍi Jātaka,
(416) y& Eœy Zmwf / 416: Parantapa Jātaka.
8/ tÏu edygwf – &Spf *gxmpDygaom atmufygZmwfawmfaygif; 10 yk'fyg0ifonf /
Chapter 8: 9 stories, each consists of eight verses. They are as follows:
(417) upPmed Zmwf 417: Kaccāni Jātaka,
(418) tÏo'N Zmwf 418: Aṭṭhasadda Jātaka,
(419) okvom Zmwf 419: Sulasā Jātaka,
(420) okr*Fv Zmwf 420: Sumaṅgala Jātaka,
(421) **Frmv Zmwf 421: Gaṅgamāla Jātaka,
(422) apwd, Zmwf 422: Cetiya Jātaka,
(423) ÁjENd, Zmwf 423: Indriya Jātaka,
(424) tm'dwW Zmwf 424: Āditta Jātaka,
(425) tÏme Zmwf 425: Aṭṭhana Jātaka,
(426) 'Dyd Zmwf / 426: Dīpi Jātaka.
9/ e0u edygwf – uk;d *gxmpDygaom atmufygZmwfawmfaygif; 12 yk'fyg0ifonf /
Chapter 9: 12 stories, each consists of nine verses. They are as follows:
(427) *dZPs Zmwf 427: Gijjha Jātaka,
(428) aumorŠd, Zmwf 428: Kosambiya Jātaka,
(429) r[mok0 Zmwf 429: Mahāsuva Jātaka,
(430) plVok0 Zmwf 430: Sūḷasuva Jātaka,
(431) [&dwp Zmwf 431: Haritaca Jātaka,
(432) y'ukovrm%0 Zmwf 432: Padakusalamāṇava Jātaka,
(433) avmrou\y Zmwf 433: Lomasakassapa Jātaka,
(434) puU0gu Zmwf 434: Cakkavāka Jātaka,
(435) [vd'&Nd m* Zmwf 435: Haliddirāga Jātaka,
(436) ork*~ Zmwf 436: Samugga Jātaka,
(437) ylwrd Ho Zmwf 437: Pūtimaṃsa Jātaka,
(438) ''N& Zmwf / 438: Daddara Jātaka.
10/ 'ou edygwf – wpfq,f *gxmpDygaom atmufygZmwfawmfaygif; 16 yk'fyg0ifonf /
Chapter 10: 16 stories, each consists of ten verses. They are as follows:
(439) pwk'Gg& Zmwf 439: Catudvāra Jātaka,
(440) u%S Zmwf 440: Kaṇha Jātaka,
(441) pwkaygoxd, Zmwf 441: Catuposathiya Jātaka,
(442) ocF Zmwf 442: Saṅkha Jātaka,
(443) plVaAm"d Zmwf 443: Cūḷabodhi Jātaka,
[140]
(444) u%S'Dyg,e Zmwf 444: Kaṇhadīpāyana Jātaka,
(445) edaj*m" Zmwf 445: Nigrodha Jātaka,
(446) wuUv Zmwf 446: Takkala Jātaka,
(447) r[m"rRygv Zmwf 447: Mahādhammapāla Jātaka,
(449) rÏuk¾vD Zmwf 449: Maṭṭhakuṇḍalī Jātaka,
(450) Advm&aumod, Zmwf 450: Bilārakosiya Jātaka,
(451) puU0gu Zmwf 451: Cakkavāka Jātaka,
(452) bl&dyn Zmwf 452: Bhūripañña Jātaka,
(453) r[mr*Fv Zmwf 453: Mahāmaṅgala Jātaka,
(454) CÉy¾dw Zmwf / 454: Ghaṭapaṇḍita Jātaka.
11/ {um'ou edygwf – q,fwpf *gxmpDygaom atmufygZmwfawmfaygif; 9 yk'fyg0ifonf /
Chapter 11: 9 stories, each consists of eleven verses. They are as follows:
(455) rmwkaygou Zmwf 455: Mātuposatha Jātaka,
(456) Zk%S Zmwf 456: Juṇha Jātaka,
(457) "rRa'0ykwW Zmwf 457: Dhammadevaputta Jātaka,
(458) O', Zmwf 458: Udaya Jātaka,
(459) ygeD, Zmwf 459: Pānīya Jātaka,
(460) ,k"Ì, Zmwf 460: Yudhaṅñaya Jātaka,
(461) 'o&x Zmwf 461: Dasaratha Jātaka,
(462) oH0& Zmwf 462: Saṃvara Jātaka,
(463) oky`g&u Zmwf / 463: Suppāraka Jātaka.
12/ 'Gg'ou edygwf – wpfq,fESpf *gxmpDygaom atmufygZmwfawmfaygif; 10 yk'fyg0ifonf /
Chapter 12: 10 stories, each consists of twelve verses. They are as follows:
(464) plVuk%mv Zmwf 464: Cūḷakuṇāla Jātaka,
(465) b'Nomv Zmwf 465: Bhaddasāla Jātaka,
(466) ork'N0g%dZ Zmwf 466: Samuddavāṇija Jātaka,
(467) umr Zmwf 467: Kāma Jātaka,
(468) ZeoE< Zmwf 468: Janasandha Jātaka,
(469) r[mu%S Zmwf 469: Mahākaṇha Jātaka,
(471) ar¾uyOS Zmwf 471: Meṇḍakapaṅña,
(472) r[my'kr Zmwf 472: Mahāpaduma Jātaka,
(473) rdwmW rdwW Zmwf / 473: Mittāmitta Jātaka.
13/ aw'ou edygwf – wpfq,fo;kH *gxmpDygaom atmufygZmwfawmfaygif; 10 yk'fyg0ifonf /
Chapter 13: 10 stories, each consists of thirteen verses. They are as follows:
[141]
(475) zENe Zmwf 475: Phandana Jātaka,
(476) Z0e[Ho Zmwf 476: Javanahaṃsa Jātaka,
(477) plVem&' Zmwf 477: Cūḷanārada Jātaka,
(478) 'lw Zmwf 478: Dūta Jātaka,
(479) umvd*FaAm"d Zmwf 479: Kāliṅgabodhi Jātaka,
(480) tudwWd Zmwf 480: Akitti Jātaka,
(481) wuUm&d, Zmwf 481: Takkāriya Jātaka,
(482) &k&krd*&mZ Zmwf 482: Rurumigarāja Jātaka,
(483) o&brd* Zmwf / 483: Sarabhamiga Jātaka.
14/ yudÀu edygwf – wpfq,fav; rS q,fu;kd *gxmpDygaom atmufyg
Zmwfawmfaygif; 13 yk'fyg0ifonf /
Chapter 14: 13 stories, each consists of from fourteen to nineteen verses.
They are as follows:
(484) omvdau'g& Zmwf 484: Sālikedāra Jātaka,
(485) pENuEd M&D Zmwf 485: Candakinnarī Jātaka,
(486) r[mOuUKo Zmwf 486: Mahāukkusa Jātaka,
(487) O'Ngvu Zmwf 487: Uddālaka Jātaka,
(488) bdo Zmwf 488: Bhisa Jātaka,
(489) ok&kpd Zmwf 489: Suruci Jātaka,
(490) yÌKaygoxdu Zmwf 490: Pañcuposathika Jātaka,
(491) r[marm& Zmwf 491: Mahāmora Jātaka,
(492) wp> olu& Zmwf 492: Tacchasūkara Jātaka,
(493) r[m0g%dZ Zmwf 493: Mahāvāṇija Jātaka,
(494) om"de Zmwf 494: Sādhina Jātaka,
(495) 'ojA[R% Zmwf 495: Dasabrahmaṇa Jātaka,
(496) oduQmy&Hy& Zmwf / 496: Sikkhāparaṃpara Jātaka.
15/ 0Dowd edygwf – *gxm ESpfq,f pDygaom atmufygZmwfawmfaygif; 14 yk'fyg0ifonf /
Chapter 15: 14 stories, each consists of about twenty verses. They are as follows:
(497) rmw*F Zmwf 497: Mātaṅga Jātaka,
(498) pdwWorBLw Zmwf 498: Cittasambhūa Jātaka,
(499) od0d Zmwf 499: Sivi Jātaka,
(500) od&DrEœ Zmwf 500: Sirīmanta Jātaka,
(501) a&m[%rd* Zmwf 501: Rohaṇamiga Jātaka,
(502) plV[Ho Zmwf 502: Cūḷahaṃsa Jātaka,
(503) owWd*krB Zmwf 503: Sattigumbha Jātaka,
(504) bv†mwd, Zmwf 504: Bhallātiya Jātaka,
(505) aomre\ Zmwf 505: Somanassa Jātaka,
[142]
(506) par`,s Zmwf 506: Campeyya Jātaka,
(507) r[myavmbe Zmwf 507: Mahāpalobhana Jātaka,
(508) yÌy¾dw Zmwf 508: Pañcapaṇḍita Jātaka,
(509) [wˆyd gv Zmwf 509: Hatthipāla Jātaka,
(510) ta,mC& Zmwf / 510: Ayoghara Jātaka.
16/ wd Ho edygwf – *gxm okH;q,f pDygaom atmufygZmwfawmfaygif; 10 ckyg0ifonf /
Chapter 16: 10 stories, each consists of about thirty verses. They are as follows:
(511) ud HqEN Zmwf 511: Kiṃchanda Jātaka,
(512) ukrB Zmwf 512: Kumbha Jātaka,
(513) Z,'Ndo Zmwf 513: Jayaddisa Jātaka,
(514) q'N Eœ Zmwf 514: Chaddanta Jātaka,
(515) orB0 Zmwf 515: Sambhava Jātaka,
(516) r[muyd Zmwf 516: Mahākapi Jātaka,
(517) 'u&uQo Zmwf 517: Dakarakkhasa Jātaka,
(518) y¾&em*&mZ Zmwf 518: Paṇḍaranāgarāja Jātaka,
(519) orŠLvm Zmwf 519: Sambūla Jātaka,
(520) *E<wEd NKu Zmwf / 520: Gandhatinduka Jātaka.
17/ pwWmvDo edygwf – *gxm av;q,f cef@pDygaom atmufygZmwfawmfaygif; 5 yk'fyg0ifonf /
Chapter 17: 5 stories, each consists of about fourty verses. They are as follows:
(521) awouk% Zmwf 521: Tesakuṇa Jātaka,
(522) o&b*F Zmwf 522: Sarabhaṅga Jātaka,
(523) tvrŠKom Zmwf 523: Alambusā Jātaka,
(524) ocFygv Zmwf 524: Saṅkhapāla Jātaka,
(525) plVokwaomr Zmwf / 525: Sūḷasutasoma Jātaka.
18/ yÀmo edygwf – *gxm ig;q,f pDygaom atmufygZmwfawmfaygif; 3 yk'fyg0ifonf /
Chapter 18: 3 stories, each consists of about fifty verses. They are as follows:
(526) edVdedum Zmwf 526: Niḷinikā Jātaka,
(527) OrRm'EœD Zmwf 527: Ummādantī Jātaka,
(528) r[maAm"d Zmwf / 528: Mahābodhi Jātaka.
19/ qÏd edygwf – *gxm ajcmufq,f cef@pDygaom atmufygZmwfawmfaygif; 2 yk'fyg0ifonf /
Chapter 19: 2 stories, each consists of about sixty verses. They are as follows:
(529) aom%u Zmwf 529: Soṇaka Jātaka,
(530) oHudpP Zmwf / 530: Saṃkicca Jātaka.
20/ owWwd edygwf – *gxm ckESpfq,f cef@pDygaom atmufygZmwfawmfaygif; 2 yk'fyg0ifonf /
Chapter 20: 2 stories, each consists of about seventy verses. They are as follows:
(531) uko Zmwf 531: Kusa Jātaka,
(532) aumoeEN Zmwf / 532: Kosananda Jātaka.
21/ toDwd edygwf – *gxm &Spfq,f cef@pDygaom atmufygZmwfawmfaygif; 5 yk'fyg0ifonf /
[143]
Chapter 21: 5 stories, each consists of about eighty verses. They are as follows:
(533) plV[Ho Zmwf 533: Cūḷahaṃsa Jātaka,
(534) r[m[Ho Zmwf 534: Mahāhaṃsa Jātaka,
(535) ok"mabmZe Zmwf 535: Sudhābhojana Jātaka,
(536) uk%mv Zmwf 536: Kuṇāla Jātaka,
(537) r[mokwaomr Zmwf / 537: Mahāsutasoma Jātaka.
22/ r[m edygwf - *gxm &mcsD yg&SdjyD; atmufygZmwfawmf=uD; 10 bG@J / yk'f yg0ifonf ?
Chapter 22: 10 stories, each consists of hundred of verses. They are as follows:
(538) rl*ayuQ (awrd,) Zmwf  538: Mūgapekkha (Temiya) Jātaka,
(539) r[mZeu Zmwf  539: Mahā Janaka Jātaka,
(540) ok0Àomr Zmwf  540: Suvaṇṇasāma Jātaka,
(541) aerd (edrd) Zmwf  541: Nemi(Nimi) Jātaka,
(542) ra[mo" (Or*F) Zmwf  542: Mahosadha Jātaka,
(543) bl&d'wW Zmwf  543: Bhūridatta Jātaka,
(544) pENurk m& Zmwf  544: Candakumāra Jātaka,
(545) em&' (r[mem&'u\y) Zmwf  545: Nārada Jātaka,
(546) 0d"k& Zmwf  546: Vidhura Jātaka,
(547) a0\Eœ& Zmwf  / 547: Vessantara Jātaka.
Zmwu ygVd (Zmwf=uD; 10 zGJ h Zmwfawmf 550 ) bk&m;tavmif; a&S;b0 547 ckw@kd . ta=umif;t&m
Zmwfawmfrsm;jzpfonf / ck'Nuedum,f Y yg0ifaom usrf;wpfqljzpfonf /
Jātaka: It is commonly known as ‘Birth-stories’, 547 stories of Lord Buddha’s
previous life; a text of ‘the Minnor Collection/Discourses = Khuddaka-nikāya’.
Zmwd Conception, birth, arising, beginning, son, kind.
Zmwd"rR (tjzpfw&m;) rsm; Dhammas subject to birth:
1/ puQK – rsufpd 1: Eye,
2/ &ly - &kyftqif; 2: form,
3/ puQK0dnm% - jrifodrSK 3: eye-consciousness,
4/ puQK or‰\ - jrifawG@rSK 4: eye-contact,
5/ puQK or‰\Zm a0'em – tjrifcHpm;rSK / 5: eye-based feelings.
(tvm;wlyif aomw / o'N ? Cme / *E< ? Zd0Sg / &o ? um, / azmÏAŠ ? re / "rR wkd@ Yvnf;
ig;rsKd;pD jzpfygonf / xkdt&mtm;vkH;wkd@onf Zmwd"rR jzpf=uouJhokdh Z&m-tkd Asm"d-em r&%-ao
aomu-pkd;&drf oHudavodu-npfEGrf; c,-ysufpD; 0,-ukefqkH; ork',-jzpfay: eda&m""rR-
csKyfjywfaomoabm rsm;vnf; &Sdukef./ tvm;wlyif tedpP-rjrJ 'ku-Q qif;&J tewW-
twWvdyfjymr[kwf tbdan,s-txl;od&rnfw h &m; y&dan,s-ykdif;jcm;od&rnfwh &m; y[mwAŠ-
y,f&rnfhw&m; op>dumwAŠ- rsufarSmufjyK&rnfhw&m; tbdnmy&dan,s-txl;ykdif;jcm;od
&rnfw h &m; Oy'NKw-tESdyfpufcH&aomw&m; wkd@ jzpf=uukef. /)
(The same as in – ear, sound; nouse, odour; tongue, tastes; body, touch; mind,
mind-objects. Each has five things of ‘subject to birth’. As subject to birth, they
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also are subject to aging, to sickness, to death, to sorrow, to defilement, to
destruction, to vanishing, to origination and to cessation. So also, they – eye, form
etc., – are impermanent, suffering, non-self, to be directly known, to be fully
understood, to be abandoned, to be realized, to be fully understood through direct
knowledge and to be oppressed.)
Zde - atmifjrifol Conqueror.
Zd0Sg Tongue.
Zd0Sg,we Tongue-base.
Zd0Sg&kH Tongue-object.
ZD0 Life, vital/life principle, soul.
ZD0dw Alife.
ZD0dw 'ge Means of support for one’s life (including animals).
ZD0dw 'geaq;&kH Free of charge hospital.
ZD0dw'ge oHCaq;&kH Free of charge hospital for monks.
Zmwfawmf (edygwfawmf[kvnf;ac:.) Buddha’s life-stories, birth-stories, the previous/past
lives of the Buddha.
aZw0ef ausmif; ] om0wˆjd rKd@&Sd xif&Sm;aom ausmif;awmf / bk&m;&Sifonf Tausmif;awmfY 0gawmf
trsm;qkH; qkdawmfrlonf /
Jetavana: the most famous monastery in Sāvatthi City, the capital of Magadha,
where Lord Buddha spent most of His missionary years.
aZw0ef ausmif;ae&m bk&m;&Sif 7 qlvufxufawmf ausmif;'g,umrsm; ESifh tus,ft0ef;
Jetavana: the donor etc., at the time of seven successive Buddhas:
bk&m;&Sif ausmif;wum ausmif;tus,ft0ef; ausmif;ajrjyifcif;0,f,lonf
Buddha’s name: donor: area: paid to buy the lot:
1/ 0dy\D ykeAŠork dwW 1 - ,lZem a&$tkwfcsyf
1: Vipassī Punabbasumitta 1 yūjanā gold brick,
2/ odcD oD&d0Å 3 - *g0kwf a&$acsmif;
2: Sikhī Sīrivaḍḍha ¾ yūjanā gold bar,
3/ a0\bl aomwˆdZ ,lZem 0uf a&$wH;k (a&$xGef)
3: Vessabhū Sotthija ½ yūjanā glod bullion,
4/ uukoef tpPKw 1 - *g0kwf a&$tkwfcsyf (a&$wkH;)
4: Kakusandha Accuta ¼ yūjanā gold brick,
5/ aum%m*kH O*~ *g0kwf 0uf a&$vyd f&kyf (a&$tkwcf syf)
5: Koṇāgamana Ugga ⅛ yūjanā gold tortoise-image,
6/ u\y okr*Fv 20 - Oob a&$wH;k (a&$vdyf&kyf)
6: Kassapa Sumaṅgala 20 Usabha glod bullion,
7/ a*gwr ok'wW (temxyd%f) 80 – y,f a&$'*Fg; /
7: Gotama Sudatta 80 pae gold coin.
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aZw0e0goD ac: aZw0ed, ac: om*vd, *kd%f; / /
Jetavana-vāsī/Jetavaniyas (or Sāgaliyas)
The Sthaviravada in Ceylon underwent 2 schisms producing:
a) the Abhayagirivasins (Dharmarucis after their founder) in 38B.C.

b) the Jetavaniyas (or Sagaliyas after their founder) in ~ 300 A.D.
aZw0ef ausmif;0kdif;twGif;&Sd ausmif;=uD; 4 aqmif

Four buildings within the Jetavana-monastery compound:
1/ ua&&d ukÉd – a&cHwufyifrsm; 0kdif;&Haeaom ausmif;awmf
1: Kareri kuṭi: surrounded by the crataeva hygrophyla,
2/ aumorŠ ukÉd - =uKd@yif=uD;&Sdaom ausmif;awmf
2: Kosamba kuṭi: closed to a big Ceylon oak,
3/ *E< ukÉd - eH@omom; wk@d jzifh aqmufvyk faom ausmif;awmf
3: Gandha kuṭi: built with sandal-wood,
4/ ovVm *g& - ewfxif;om;wkd@jzifh aqmufvkyfaom ausmif;awmf /
4: Salaḷā gāra: built with the Himalayan cedar.
(eHygwf 4/ ovVm *g& ausmif;awmfukd yaoe'd aumovrif;=uD; aqmufvkyfvSL'gef;jyD;
usef&Sdaom ausmif;okH;aqmif ukd temxyd%folaX;=uD; aqmufvkyfvSL'gef;onf/)
(Salaḷā gāra, number 4, was built/donated by King Kosala and the rest,
by Anātha-piṇḍika the rich.)
aZmwdu olaX;tdrf. wHwikd f; 7 xyf tapmifhrsm;
Seven entrances and in-charge yakkha (ogre) generals of each and their armies
at Zotika’s the Rich mension:
1/ yXr wHcg;rkcfOD; - ,raumVD rnfaomewfbDvl;ppfrSL; ESifh wyfom; bDvl; 1000
1: At the first gate: a yakkha-general, Yamakoḷī by name, was in-charge and 1000
yakkhas under him,
2/ 'kwd, wHcg;rkcfOD; - Oy`v rnfaomewfbDvl;ppfrSL; ESifh wyfom; bDvl; 2000
2: second gate: a yakkha-general, Uppala by name, was in-charge and 2000
yakkhas under him,
3/ wwd, wHcg;rkcfOD; - 0Zd& rnfaomewfbDv;l ppfrSL; ESifh wyfom; bDvl; 3000
3: third gate: a yakkha-general, Vajira by name, was in-charge and 3000 yakkhas
under him,
4/ pwkwˆ wHcg;rkcfOD; - 0Zd&Am[k rnfaomewfbDvl;ppfrSL; ESifh wyfom; bDvl; 4000
4:fourty gate: a yakkha-general, Vajirabāhu by name, was in-charge and 4000
yakkhas under him,
5/ yÌr wHcg;rkcfOD; - uouEN rnfaomewfbDvl;ppfrSL; ESifh wyfom; bDvl; 5000
5: fifth gate: a yakkha-general, Kasakanda by name, was in-charge and 5000
yakkhas under him,
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6/ qÏr wHcg;rkcfOD; - uÉwˆ rnfaomewfbDvl;ppfrSL; ESifh wyfom; bDvl; 6000
6: sixth gate: a yakkha-general, Kaṭattha by name, was in-charge and 6000
yakkhas under him,
7/ owWr wHcg;rkcfOD; - 'domrkc rnfaomewfbDvl;ppfrSL; ESifh wyfom; bDvl; 7000 /
7: seventh gate: a yakkha-general, Disāmukha by name, was in-charge and 7000
yakkhas under him.
( ps )
psmef Absorption, trance, intense concentration of mind.
psmef 4 yg; csrf;om Oyrmrsm; The similes regarding the delight of the four absorptions:
1/ yxrpsmef csrf;omOyrm – qyfjymrSK@H ESifha& ruGJrjym;a&maeouJho@kd wukd,fvkH;ysH@ESH@aeaomcsrf;om
1: As water mixed with soap-powder so delight in mind and in body of first
absorption/trance;
2/ 'kwd,psmef csrf;omOyrm – a&0ifaygufr&Sd yuwdwnfjidrf at;pdrfhaom obm0a&uefxJrS
a&uJo
h @kd at;jraom csrf;om
2: as the water in no-inflow lake of natural coolness, so calm, gladness of second
Absorption;
3/ wwd,psmef csrf;omOyrm – a&uefwiG f;rSm =umyif tjrpfrSyiftzsm;txd a&oDwm"mwf
tm;vkH;& ouJhod@k aom csrf;om
3: as a lotus plant in a pond that suffuses with coldness from its root to the top, so
the joy of third absorption;
4/ pwkwˆpsmef csrf;omOyrm – t0wfjzL ywfjcKHxm;aomoltm; tjzL"mwfonf wukd,fv;kH v$rf;jcKH
xm;ouJho@kd aom csrf;om /
4: as a man is totally wrapped with a white garment, so speading happiness of
fourth absorption.
psmef 8 yg; Eight absorptions/trances:
1/ yxr psmef 1: First absorption/trance,
2/ 'kwd, psmef 2: second absorption,
3/ wwd, psmef 3: third absorption,
4/ pwkwˆ psmef 4: fourth absorption,
5/ tmumomeÌm,we psmef 5: the sphere of boundless space
(ākāsānañcāyatana),
6/ 0dnmeÌm,we psmef 6: the sphere of boundless consciousness
(viññānañcāyatana),
7/ tmudÌnm,we psmef 7: the sphere of nothingness (ākiñcaññāyatana),
8/ ae0onmemonm,we psmef 8: the sphere of neither perception nor
non-perception (nevasaññānāsaññāyatana).
psmef 12 yg; ] psmef 8 yg;  ESifh jA[R0d[m&w&m; 4 yg;  ] 12 yg;
psmef 8 yg;wkd@. t"dy`g,frsm; The meanings/characters of the eight absorptions/trances:
1/ yxr psmef[o
l nf umr*k%f tukokdvfw@kd rSuif;a0;. / =uHpnf ok;H oyfrSK&Sd. / twm;tqD;
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eD0&%uif;aom ESpfoufrSK yDwd / csrf;omrSK okc&Sd. /
1: First absorption: Secluded from sensual pleasures and unwholesome states;
accompanied by thought and examination; rapture and happiness without
hindrances,
2/ 'kwd, psmef[lonf =uHpnf okH;oyfrSKr&Sd / wnf=unfrSK ESpfodrrfh SK csrf;omokc&Sd. /
2: second absorption: no thought and no examination; rapture and happiness born
of concentration,
3/ wwd, psmef[o
l nf ESpfodrfhrSKyDwdukd rwyfruf / vspfvsL&SKum owd qifjcif^m%fESifh jynfhpkH. /
3: third absorption: fade rapture; equanimity with mindfulness and clear
comprehending,
4/ pwkwˆ psmef[lonf csrf;omqif;&J 0rf;enf;0rf;omr&Sd / vspfvsL&SKum pif=u,faomowdESifh
jynfhpkH. /
4: fourth absorption: no pleasure and no pain; no sorrow and no happiness;
purification of mindfulness by equanimity,
5/ tmumomeÌm,we psmef[o l nf &kyfonm xdawG@rSKonm txl;xl;aomonm trSwftom;
wk@d rS vGefajrmufjyD; ‘aumif;uif;onf tqkH;r&Sdygwum;’[k qifjcifokH;oyf ESv;kH oGif;aeEkdif. /
5: the sphere of boundless space (ākāsānañcāyatana): no perception of forms,
of contact and of diversity; awaring ‘space is infinite’,
6/ 0dnmeÌm,we psmef[lonf tmumomeÌm,we psmefukdvkH;0vGefajrmufjyD; ‘0dnm%fonf
tqkH;r&Sdygwum;’[k qifjcifokH;oyf ESvHk;oGif;aeEkdif. /
6: the sphere of boundless consciousness (viññānañcāyatana): completely
transcending the awareness, ‘space is infinite’; awareness of the ‘infinity of
consciousness’,
7/ tmudÌnm,we psmef[lonf 0dnmeÌm,we psmefukdvkH;0vGefajrmufjyD; ‘tenf;i,f pkd;pOfr#
r&Sdygwum;’ [k qifjcifo;kH oyf ESvH;k oGif;aeEkdif. /
7: the sphere of nothingness (ākiñcaññāyatana): completely transcending the
awareness, ‘infinity of consciousness’; dwelling in the base of nothingness,
8/ ae0onmemonm,we psmef[o l nf tmudÌnm,we psmefukd vk;H 0vGefajrmufjyD;
onmr&Sdonfvnf;r[kwf &Sdonfvnf;r[kwf – [k qifjcifokH;oyf ESvH;k oGif;aeEkdif. /
8: the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana):
completely transcending the base of nothingness; dwelling in the base of
neither-perception-nor-non-perception.
psmefysH Flying/walking/floating in the air.
psmef r*f zkdvfr&Ekdifaom w&m; 6 yg; Six things that prevent to attain jhāna, magga and phala:
1/ yÌmeEœ&d,uH=uD;xkdufjcif; 1: Committing one or some of the deadly sins,
2/ ed,w rdp>m'dÏd t,l&Sdjcif; 2: being eternalist,
3/ 'Gd[dw
f t[dwf yk*~Kdvjf zpfjcif; 3: person born of two- or no root-condition,
4/ o'<gw&m; r&Sdjcif; 4: no faith,
5/ ukokdvfqEN r&Sdjcif; 5: no wish to do merit,
6/ ynmuif;rJhjcif; / 6: no wisdom/insight.
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(psmef r*f zkdvf&Ekdifaom w&m; 6 yg;rSm txufygwk@d rS qef@usifbufjzpfonf/)
(Six things conducive to attain jhāna, magga and phala are opposite of the above.)
psmefr&a=umif; w&m; 6 yg; Six dhammas not conducive to trance (jhāna):
1/ umrp>EN (0g) umr0dwuf 1: Sense-desires or thought of them,
2/ Asmyg' (0g) Asmyg'0dwuf 2: ill-will or thought of it,
3/ xde rd'< (0g) 0d[d Ho0dwuf 3: sloth and torper and cruelity or thought of them,
4/ O'<pP ukuUKpP (0g) umronm 4: restlessness/flurry and worry or perception of lust,
5/ 0dpdupd >m (0g) Asmyg'onm 5: doubt or perception of ill-will,
6/ 'ky`nm (0g) 0d[d Hoonm / 6: wrong insight or perception of cruelity.
(psmef&a=umif; w&m; 6 yg;rSm txufygwdk@rS qef@usifbufjzpfonf /)
(Six dhammas conducive to trance (jhāna) are opposite of the above.)
psmef& Gaining/possessing absorption/supernatural power.
psmef&&ef tm;=uD;aomta=umif; 5 yg; Five great factors to attain jhānic absorption:
1/ aumif;aomrdwfaqG&Sdjcif; 1: Having good friend,
2/ xkdrdwfaqGtm; av;pm;tm;xm;jcif; 2: depending upon that friend,
3/ vkHjcKHaom ÁajEN&Sdjcif; 3: garding the senses,
4/ ukodkvfw&m;Y ra&mifh&Jjcif; 4: not satisfying to do good deeds,
5/ olawmfaumif;w&m; em=um;jcif; / 5: listening to the good dhamma.
psmefavsmus ysufpD;a=umif;w&m; 3 yg; Three factors for fading away of jhānic absorption:
1/ udavoork'gpm& - udavomrD; jzpfay:vmjcif; 1: Arising of mental impurities,
2/ toy`g,ud&d,m – roifhrav#mfjyKjcif; 2: improper deeds,
3/ teEka,m* - psmeftvkyf tm;rxkwfawmhjcif; / 3: no more work on jhānic absorption.
psmef0ifpm;ol 4 rsKd; Four kinds of meditators:
1/ psmefukdomvdrfrmjyD; psmef0ifpm;rSKY- / psmefwnfrSKY- / psmefrSxrSKY- / psmefukdcikd fcHhatmifjyKrSKY- /
psmef. uokd%f;tm&kHY- / psmefusufpm;&mY- / psmefukda&S@&SKaqmifrSKY- rvdrRmol /
1: A meditator is skilled in concentration but not attainment/maintenance/
emergence/pliancy/the objects/ the renge/resolution in it.
2/ psmef0ifpm;rSKukdomvdrfrmjyD; psmefY rvdrRmol
2: A meditator is skilled in attainment of concentration but not in concentration.
3/ psmefESifh psmef0ifpm;rSK ESpfrsKd;vk;H Y rvdrRmol
3: A meditator is not skilled in concentration nor attainment in it.
4/ psmefESifh psmef0ifpm;rSK ESpfrsKd;vk;H Y vdrRmol /
4: A meditator is skilled in both concentration and attainment in it.
(eHygwf 1/ ukdrlxm;jyD; 2/ 3/ 4/ wkd@ukd yGg;,lyg /)
(Based upon no.1, do the same in nos. 2, 3, and 4.)
psmef t*Fg 5 yg; Five limbs of the absorption:
1/ 0dwuf - =uHpnf 1: Thought-conception,
2/ 0dpm& - awG;awm 2: discursive thinking,
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3/ yDwd - ESpfouf 3: rapture,
4/ okc – csrf;om 4: joy,
5/ {u*~wm – wnfwef@/ 5: one-pointedness, concentration.
psmye ] rD;oj*FK d[fjcif; / oj*FL d[fjcif; Cremation, burial, funeral.
( ^ / n / ji)
jiif;ckHwwfaom&[ef;. qkd;usKd; 5 yg; (qef@usifjiif;ckH jy\em&Smwwfaom&[ef;. qkd;usKd; 5 yg; )
npfnL;a=umif;w&m; 4 yg; (&[ef;awmfrsm;) (&[ef;awmfrsm; . npfnL;a=umif;w&m; 4 yg; )
npfnL;aom trSK 4 yg; (urR udavom 4 yg; )
npfEGrf;aomw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
n0g (ae@0g ) Lectures on Buddhist Scriptures given to monks at night time.
^ wf – urR0gpm . ed'gef; - uHaqmif&[ef;awmfrsm; today; wifjya=ujimaom pum; /
Ñatti: An introductory passage of Kammavācā (vocalization of an act of the
monks), motion,
ntcg ttdyfenf;aom yk*~Kdvf 5 a,muf Five persons who sleep little at night:
1/ umr*k%f cHpm;vkad om rdef;r 1: A woman longing for a man,
2/ umr*k%f cHpm;vkad om a,mufsm; 2: a man longing for a woman,
3/ wHbdk;&SdypPnf;&vkdaom nOfholckd; 3: a thief longing for booty,
4/ EkdifiHa&;jzifh tvkyfrsm;aombk&if 4: a king bent on state-busness,
5/ w&m;tm;xkwf usKd;pm;aom&[ef; (ol) / 5: a serious meditator.
^m%f Insight, wisdom, knowledge.
^m%f 4 yg; (opPm 4 yg;ukdodaom^m%f) Four kinds of insight:
1/ 'kuQ ^m%f 1: Insight of suffering,
2/ 'kuQork', ^m%f 2: of the cause of suffering,
3/ 'kuQeda&m" ^m%f 3: of the end of suffering,
4/ 'kuQeda&m" *grdeD yÉdy'g ^m%f / 4: of the path to the end of suffering.
^m%f 44 yg; - ^m%0wˆK (yËdpP orky`g'f t*Fg 11 yg; ukd tajccHI ^m%f 44 yg; jym;ykH )
^m%fpOf The stages of insight during the meditation.
^m%fpOf (10) yg; Ten stages of insight knowledge:
1/ orRoe ] qifjcifokH;oyf ^m%f 1: Knowledge of compression,
2/ O',AŠ, ] jzpfysufod ^m%f 2: of rise and fall,
3/ b*F ] csKyfaysmufod ^m%f 3: of dissolution,
4/ b, ] ab;[kjrifaom ^m%f 4: of fearfulness,
5/ tm'De0 ] tjypfudjk rifaom ^m%f 5: of danger,
6/ edAŠd'g ] jiD;aiG@aom ^m%f 6: of disenchantment,
7/ rkpPdwk urswm ] vGwfajrmufvkdaom ^m%f 7: of desire for deliverance,
8/ yËdocFg ] qifjcif ^m%f 8: of reflection,
9/ ocFg&kayuQm ] ocFg&wkd@Y r#wpGm&SKaom ^m%f 9: of equanimity toward formations,
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10/ tEkavmr ] r*fvm;av#mfaom ^m%f / 10: of conformity with
magga (path) and phala (fruit).
^m%fynmwkd;yGg;a=umif; w&m; 11 yg; Eleven factors that make one increased wisdom:
1/ uH a=umifh 1: Due to kamma,
2/ OyywWd vuf&Sdb0tajctaea=umifh 2: due to present situation,
3/ ÁajEN&ifhusufjcif;a=umifh 3: matured and guarded senses,
4/ udavomenf;yg;jcif;a=umifh 4: a little mental impurities,
5/ cE<mig;yg;ponfwkd@ESifh ywfoufI ar;jref;rSKrsm;jcif;a=umifh
5: frequent questions regarding five aggregates,
6/ oyf&yfoef@&Sif;jcif;a=umifh 6: neat and tidy,
7/ o'<gESifhynm 0D&d,ESifhorm"d r#wjcif;a=umifh
7: balance of faith and wisdom, of effort and concentration,
8/ ^m%fr&Sdolukd a&Smifjcif;a=umifh 8: avoiding the dull/unwise,
9/ jzpf ysuf^m%fESifh jynfhpkHolukd rSD0Jjcif;a=umifh
9: depending on those who have the insight of arising and falling,
10/ eufeJaom okwWefa'oemrsm;ukd avhvmqifjcifjcif;a=umifh
10: pondering the deep suttas,
11/ ^m%fynmok@d nGwfaom pdwf&Sdjcif;a=umifh / 11: reclining to wisdom.
^m%fynm enf;yg;apaom ta=umif;w&m; 5 yg; Five causes that weaken the wisdom:
1/ umrp>EN - ig;yg;tm&kHvkdufpm;vkdaom qEN&m* tm;=uD;jcif;
1: Sensual desire/pleasure,
2/ Asmyg' - rauseyfrSK a'go tm;=uD;jcif; 2: anger, ill-will,
3/ xde rd'< - tdyfcsif ikdufrsnf;jcif; 3: sloth and torpor,
4/ O'<pP ukuUKpP - ysH@vGifh Asmrsm;jcif; 4: restlessness and scruples,
5/ 0dpdupd >m - ,kHrSm; oHo, rsm;jcif; / 5: skeptical doubt.
^m%p&d, - ^m%fusifhpOf 16 rsKd;
Sixteen kinds of contemplation based upon insight/wisdom:
1/ tedpPm Eky\em 1: Contemplation on impermanence,
2/ 'kumQ Eky\em 2: on suffering,
3/ tewWm Eky\em 3: on no-self,
4/ edAŠd'g Eky\em 4: on aversion.
5/ 0d&m*g Eky\em 5: on non-attachment,
6/ eda&m"m Eky\em 6: on cessation,
7/ yÉded\*~g Eky\em 7: on relinquishing,
8/ 0d0Ãm Eky\em 8: on Nibbāna,
9 - 16/ r*fav;yg; - zkdvfav;yg;  / 9 – 16: four paths and four fruitions.
^m%0g' - ^m%fESifhjynfph kHonf[k ajymqkdjcif; /
Ñāṇavāda: claming that a person is endowed with wisdom/insight.
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nDnGwfa=umif;w&m; 10 yg; (&[ef;awmfrsm;) Ten dhammas that make monks united:
1/ oDv&Sjd cif; 1: Virtue,
2/ w&m;okwrsm;jcif; 2: vast learning in dhamma,
3/ rdwfaumif;&Sjd cif; 3: good friends,
4/ =o0g'pum;ukd em,lvG,fjcif; 4: easy to be admonished,
5/ udpP=uD;i,fwkd@ Y u|rf;usifjyD; rysif;,djcif; 5: skill in chores and active,
6/ cspfbG,fpum; ajym=um;wwfjcif; 6: sweet words,
7/ 0D&d,&Sjd cif; 7: effort,
8/ a&mifh&Jjcif; 8: contentment,
9/ owd&Sdjcif; 9: mindfulness,
10/ ynm&Sdjcif; / 10: wisdom/insight.
jidrf;at;a=umif;w&m; 44 yg; (udavomacgif;yg;a=umif;w&m; 44 yg; )
jiD;aiG@ jidrf;at;a=umif; / tmoa0gw&m; ukefcrf;a=umif;w&m; 5 yg;
Five thoughts/contemplations that make mental fluxes gone:
1/ uma, tokbmEky\D ] cE<mukd,fukd &GHrkef;p&m tokb[k &SKqifjcifjcif;
1: contemplating on body as foulness,
2/ tm[ma& yÉdulvonD ] tpmtm[m&ukd pufqkwfbG,f[k trSwfxm;jcif;
2: on food as disgust,
3/ oAŠavmau tebd&wonD ] avmu=uD; Y raysmfykduf rESpfoufjcif;
3: on the world as unpleasantness,
4/ oAŠocFga&ok tedpPmEky\D ] ocFg&w&m;wkd@ Y rjrJ[k&SKqifjcifjcif;
4: on all the conditioned as impermanence,
5/ r&%nm ] aojcif;w&m;trSwfxm; atmifharhjcif; /
5: on death.
a^ ,s"mrf w&m; 5 yg; Five phenomena to be known:
1/ ocFg& ] jyKjyifpD&ifrSKrsm; 1: The conditioned,
2/ 0dum& ] azgufjyefrSKrsm; 2: disorder,
3/ vuQ% ] trSwfvuQ%mrsm; 3: characteristic,
4/ edAŠmef ] wyfrufrSK ukefcrf;jcif; 4: nibbāna,
5/ ynwf ] ac:a0:owfrSwfcsufrsm; / 5: the conventional.
n$efjyjcif; 4 rsKd; (tma'oe0d"d 4 rsKd; )
(É-Ë)
ËDum (ygVdawmf / tÏuxm / ËDum) Sub-commentary (Text, commentary).
ÉDum ausmf The commentary on Abhidhammattha-saṅgaha known as
‘Thinn-gyo’ in Burmese, written in Pāli by Anuruddha Thera.
ÉDum csJ h Eliberate, explain in detail, elaboration.
ÉDum armf The commentary on Abhidhammattha-saṅgaha known as
‘Thinn-gyo’ in Burmese, by Lae-dee Sayadaw. This treaty
[152]
ÉDum armf highlights over 200 mistakes of ÉDum ausmf also
known as ‘Paramattha Vibhāvanī Tīkā’.
ÉDumvufoef; Commentary in gist, literally ‘Little-finger manual’.
(X/Ï)
XyeD, Asmu&%d, 10 rsKd; (rajzyJ xm;&rnfh tar; ] XyeD, Asmu&%d, 10 rsKd; )
Ten questions not to be answered (no need to be answered).
Xmef Place of articulation, of utterance.
Xmef 5 / 6 yg; - toHjzpfay:&m Xme Five/six places of articulation:
1/ u¿ Xmef ] vnfacsmif;t&yf ] u c * C i t tm [
1: Guttural = ka kha ga gha ṅa a ā ha,
2/ wmvk Xmef ] tmapmuft&yf ] p q Z ps n Á T ,
2: palatal = ca cha ja jha ña i ī ya,
3/ rk'< Xmef ] v#mzsm;t&yf ] É X È Ê % & V
3: cerebral = ṭa ṭha ḍa ḍha ṇa ra ḷa,
4/ 'Eœ Xmef ] oGm;t&yf ] w x ' " e v o
4: dental = ta tha da dha na la sa,
5/ =oÏ Xmef ] ESKwfcrf;t&yf ] y z A b r O OD 0
5: labial = pa pha ba bha ma u ū va,
6/ emodu ] ESmacgif;t&yf ] ed*~[dwf – tH /
6: nasal = ṃ.
Xme Department, place, soprt.
XmeD / Xmae Native city/village/town.
Xmyem Relics or belongings of a Buddha/saint, enshrined inside a
pagoda/statue, things such as statue, jewel inside a reliquary.
Xmyemwkduf Reliquary.
XD (Oyg'f / XD / bif ) A static phase, existing moment.
(w)
wum ('g,um / 'um )
wum wumr usifh0wf 5 yg; ('g,um 'g,dumr)
Five ways a man should minister to ascetics and Brahmins:
1/ um,uH arwWm&Sdjcif; 1: Bodily loving-kindness,
2/ 0pDuH arwWm&Sdjcif; 2: verbal loving-kindness,
3/ raemuH arwWm&Sdjcif; 3: mental loving-kindness,
4/ &[ef;ykÀm;rsm;twGuftdrfwcH g;zGifhxm;jcif; 4: keeping open house for them,
5/ ypPn;f av;yg;jzifh axmufyhjH cif; / 5: supplying their needs.
wpfxikd fwpfae&mxJrSmompm;jcif;. tusKd; 8 yg; ({umoeduf "kwif - wpfxikd fwpfae&mxJrSmom
pm;jcif;. tusKd; 8 yg; )
wpfeyfwnf; ({umoeduf) pm;jcif;. tusKd; 5 yg; (uuplyrokwf / b'Ngvdokwf / rZPsdredum,f)
Five benefits of eating once a day:
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1/ temuif;jcif; 1: Free from illness,
2/ usef;rmjcif; 2: from affliction,
3/ ayghyg;jcif; 3: being active,
4/ oefpGrf;jcif; 4: strength,
5/ csrf;ompGmae&jcif; / 5: confortable abiding.
wpfae&mwnf;Y aejcif;. tjypf 5 yg; - &[ef;awmfrsm;twGuf
(=um&Snpf Gm wpfae&mwnf;Y aejcif;. tjypf 5 yg; - &[ef;awmfrsm; )
wpfyg;wnf; aeaom&[ef; jynfhpkH&rnfhw&m; 5 yg; Five qualities of a monk to stay alone:
1/ &or# ouFef;jzifh a&mifh&JEkdifjcif; 1: Contentment with any robe,
2/ &or# qGrf;jzifh a&mifh&JEkdifjcif; 2: with any food,
3/ &or# ausmif;tdyf&mae&mjzifh a&mifh&JEkdifjcif; 3: with any lodging,
4/ &or# aq;ypPnf;jzifh a&mifh&JEkdifjcif; 4: with any medicine,
5/ umr*k%fwkd@Y t=uHtpnf rrsm;jcif; / 5: less thought on sensual-pleasures.
(wpfyg;wnf; aeaom&[ef; rjynfph kH&rnfhw&m; 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five qualities of a monk not to stay alone are opposite of the above.)
wpf&uf (24) em&D. tcsdefykdif; 6 rsKd; The six divisions of a 24-hour day:
1/ eHeufcif; 1: Morning,
2/ ae@vnfykdif; 2: midday,
3/ naeykdif; 3: evening,
4/ yxr (nOfhOD;) ,H 4: first watch,
5/ rZPsdr (oef;acgif) ,H 5: middle watch,
6/ yp>dr (rkd;aomuf) ,H / 6: last watch.
wp yÌu (wp – ta&jym;v#if 5 ckajrmufjzpfaom) urRÏmef;
The group of five contemplation the skin as the fifth:
1/ auom ] qHyif 1: Hair of the head,
2/ avmrm ] tar$; 2: hair of the body,
3/ ecg ] ajconf;vufonf; 3: nails,
4/ 'Eœm ] oGm; 4: teeth,
5// wapm ] ta& / 5: skin.
w%Sm - wyfrufrSK Craving, thirst, attachment, lust.
w%Sm 3 yg; Three kinds of craving:
1/ umr w%Sm 1: Sensuous craving,
2/ b0 w%Sm 2: life craving,
3/ 0db0 w%Sm 3: nihilist craving or craving on negativity.
w%Sm 6 yg; Six kinds of craving:
1/ &ly w%Sm 1: Craving for sights,
2/ o'N w%Sm 2: for sounds,
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3/ *E< w%Sm 3: for smells,
4/ &o w%Sm 4: for tastes,
5/ azgÏAŠ w%Sm 5: for touches,
6/ "rR w%Sm 6: for mind-objects.
w%Sm 108 yg; (w%Sm tppf / w&mh&Spf) One hundred and eight kinds of craving:
w%Sm 3 yg; ] (1) umr w%Sm (2) b0 w%Sm (3) 0db0 w%Sm wkd@ukd rlwnfjyD; tm&kH 6 yg; ]
( 1 ) &lyg&kH (2) o'Ng&kH (3) *E<m&kH (4) &om&kH (5) azgÏAŠm&kH (6) "rRm&kH wkd@ESifh ajrSmufyGg;v#if - w%Sm
18 yg; &ygonf / ,if; 18 yg;ukd umv okH;yg; ] (1) ypPKyèf (2) twdwf (3) tem*wf ESifh ajrSmuf
yGg; jyD; - w%Sm 54 yg; jzpfvmygonf / rdrd. oEœmeftwGif; Y jzpfEkdifaom w%Sm 54 yg; + olwyg;
wk@d . oEœmeftwGif; Y jzpfEkdifaom w%Sm 54 yg; ESpf&yfaygif;aomf ] w%Sm 108 yg;&Sdygonf /
(jrefrm aqmifyk'f - w%Sm ok;H wef / wnfxm;jyef / tm um oef ESifhajrSmuf /
w%Sm tppf / w&mh&Spf / jzpf. uk, d frSma&muf ?)
The 3 kinds of craving – (1) sensuous craving, (2) life craving, (3) nihilist craving
– are multiplied by the 6 sensual objects – (1) form, visible object, eye-object, (2)
sound, audible object, ear-object, (3) smell, odorous object, nose-object, (4) taste,
gustative object, tongue-object, (5) touch, tangible object, body-impression, body-
object, (6) mind objects, objects of consciousness – equal to 18. Then, these 18
cravings are multiplied by the 3 divisions of time – (1) present, (2) past, (3) future
– equal to 54. There are (possible) 54 cravings in one’s own mind-current and 54
in others’ = 108 cravings.
w%Sm 108 yg; (w%Sm tppf / w&mh&Spf) (wenf;)
One hundred and eight kinds of craving (in another way):
atmufYaz:jyrnfjzpfaom - w%Sm.usufpm;&m (w%Sm0dp&dw) 18 yg; onf
Eighteen fields of thought (see below) are:
rdrd oEœmefY 18 yg; Internal (within oneself) - - 18
olwyg;wkd@ oEœmefY 18 yg; - external - - - - - - - - - - - - - 18
aygif; ] 36 yg; / total - - - - - - - - - - - - - 36.
ypPKyèf umvY 36 yg; At present - - - - - - - - - - - 36
twdwf umvY 36 yg; in the past - - - - - - - - - - - 36
tem*wf umvY 36 yg; in the future - - - - - - - - - - 36
w%Sm pkpkaygif; 108 yg; jzpfonf / net total of craving - - - - 108.
w%Sm jzpfa=umif; 4 yg; (&[ef;awmfrsm;) Four arousals of craving (for monks):
1/ ouFef; 1: Craving arising from robe,
2/ qGrf; 2: craving arising from alms-food,
3/ ausmif; 3: craving arising from lodging,
4/ jzpfvmjyD; / rjzpfvmao;aom t&mrsm; /
4: craving arising from being and non-being.
w%Sm.usufpm;&m (w%Sm0dp&dw) 18 yg; (w%Smokwf / pwkueU dygw / t*Fkw&W ygVd)
Eighteen fields of thought (‘The Gradual discourses’, Taṇhā Sutta):
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1/ toRd ] igjzpf. / 1: The thought of ‘I am’,
2/ ÁwôRd ] TuJhod@k tcsif;t&mjzifh igjzpf. /2: of ‘I am in this world’,
3/ {0H oRd ] Tolwkd@ESifh igwl. / 3: of ‘I am thus’,
4/ tnxm oRd ] xkduo Jh kd@ tcsif;t&mjzifh igjzpf. / 4: of ‘I am otherwise’,
5/ to oRd ] igonf rjrJ / 5: of ‘I am not eternal’,
6/ ow oRd ] igonf jrJ. / 6: of ‘I am eternal’,
7/ oH ] ig jzpfavonfavm / 7: of ‘should I be’,
8/ ÁwˆH oH ] ig Ttcsif;t&mjzifh jzpfavonfavm / 8: of ‘should I be in this world’,
9/ {0H oH ] ig Tolwkd@ESifh wlonfavm / 9: of ‘should I be thus’,
10/ tnxm oH ] ig tcsif;t&m wyg;jzifh jzpfavonfavm /
10: of ‘should I be otherwise’,
11/ tyd[H oH ] igjzpfrlum; aumif;avpG / 11: of ‘may I become’,
12/ tyd[H ÁwˆHoH ] ig Ttcsif;t&mjzifh jzpfygrlum; aumif;avpG /
12: of ‘may I become in this world’,
13/ tyd[H {0H oH ] ig Tolwkd@ESifh wlygrlum; aumif;avpG /
13: of ‘may I become thus’,
14/ tyd[H tnxm oH ] ig tcsif;t&mwyg;jzifh jzpfygrlum; aumif;avpG /
14: of ‘may I become otherwise’,
15/ b0d\H ] igonf jzpfvwWH@ / 15: of ‘I shall become’,
16/ ÁwˆH b0d\H ] igonf Ttcsif;t&mjzifh jzpfvwWH@ /
16: of ‘I shall become in this world’,
17/ {0H b0d\H ] igonf Tolwkd@ESifhwlonf jzpfvwWH@ /
17: of ‘I shall become thus’,
18/ tnwm b0d\H ] igonf tcsif;t&m tjcm;wyg;jzifh jzpfvwWH@ /
18: of ‘I shall become otherwise’.
wwd, Third.
waxmifhig;&m udavom (udavom 1500 )
w'*F Momentary, short-lived, ephemeral.
w'*F y[mef (y[mef 5 yg; ) Abandoning temporarily.
wefckd;zefqif;Ekdifolonf =o'gw – tjzLa&mifuokd%f;txd tm;vkH;aom uok%
d f; 8 (1 rS 8) yg;vkH;ukd
u|rf;usifpGm 0ifpm;Ekdif&rnf (uokd%f; 10 yg; )
A person who wants to perform supernormal-power must achieve the eight
attainments in each of the eight kasinas ending with the white kasina.
wefckd;zefqif;&mtajccHtjzpf pdwfukd xdrf;csKyf&rnfh enf; 14 rsKd;
Fourteen ways to control one’s mind just before to perform supernormal-power:
1/ uod%mEkavmrawm – uokd%f;ukd tav#mftm;jzifh (xdrf;csKyf&rnf)
1: In the order of the kasinas,
2/ uod%yÉdavmrawm - uokd%f;ukd tjyeftm;jzifh
2: in the reverse order of the kasinas,
[156]
3/ uod%mEkavmryÉdavmrawm - uok%
d f;ukd tav#mftjyeftm;jzifh
3: in the order and reverse order of the kasinas,
4/ psmemEkavmrawm - psmefukd tav#mftm;jzifh
4: in the order of the jhānas,
5/ psmeyÉdavmrawm – psmefukd tjyeftm;jzifh
5: in the reverse order of the jhānas,
6/ psmemEkavmryÉdavmrawm – psmefukd tav#mftjyeftm;jzifh
6: in the order and reverse order of the jhānas,
7/ psmEkuUEdœuawm – psefukd ausmfvGefaomtm;jzifh
7: skipping jhānas,
8/ uod%kuEU dœuawm – uokd%f;ukd ausmfvGefaomtm;jzifh
8: skipping kasinas,
9/ psmeuod%kuUEdœ uawm – psmefuokd%;f ukd ausmfvGefaomtm;jzifh
9: skipping jhānas and kasinas,
10/ t*FouFEdœawm – ta=umif;t*Fgrsm;ukd ajymif;vJaomtm;jzifh
10: transposition of factors,
11/ tm&rR%ouFEdœawm – tm&kHrsm;ukd ajymif;vJaomtm;jzifh
11: transposition of objects,
12/ t*Fg&rR%ouFEdœawm – ta=umif;t*Fgtm&kHrsm;ukd ajymif;vJaomtm;jzifh
12: transposition of factors and objects,
13/ t*F00wˆmyeawm - ta=umif;t*Fgrsm;ukd ykdif;jcm;rSwfom;jcif;jzifh
13: definition of factors,
14/ tm&rR%00wˆmyeawm – tm&kHrsm;ukd ykdif;jcm;rSwfom;jcif;jzifh (xdrf;csKyf&rnf) /
14: definition of objects.
wefckd;rjy& (vlom;rsm;=unfnKd tHh=ovmatmif &[ef;awmfrsm; wefckd;jy=u&ef au0Ã olaX;om;u
bk&m;&Sit
f m; av#mufxm;onfukd bk&m;&Sifu okH;=udrfwkdif y,fawmfrljcif; )
wefckd; Á'<d 10 rsKd; Ten kinds of supernormal power:
1/ t"dÏme Á'<d ] rdrdukd,fcE<mukd &maxmifponf jzpfatmif zefqif;jcif;
1: Resolution-power: making oneself hundred/thousand of own images,
2/ 0dukAŠe Á'<d ] rdrdukd,fukd e*g; *VKefponf jzpfatmif zefqif;jcif;
2: transformation-power: transforming oneself dragon-form, bird-form,
elephant-form etc.,
3/ raemr, Á'<d ] rdrd. uk,
d fyGg;i,f wckjzpfatmif zefqif;jcif;
3: mind-made-power: making a small image of oneself,
4/ ^m%0dy‰g& Á'<d ] ^m%ftmEkabmfa=umifh jzpfay:vmaom tHh=obG,frsm;
4: wisdom-power: the power of higher wisdom,
5/ orm"d0dy‰g& Á'<d ] psmef0ifpm;rSK orm"dpGrf;tm;a=umifh jzpfay:vmaom tHh=obG,frsm;
5: concentration-power: the power of higher concentration,
6/ t&d, Á'<d ]t&d,myk*~Kdvfrsm;. t&Sdtwkid f; ESvkH;oGif;rSK tm;tpGrf;rsm;
6: noble-power: the power of the nobel persons (ariyā),
[157]
7/ urR0dyguZ Á'<d ] uHa=umifhjzpfay:vmaom tm;tpGrf;rsm;
7: kamma-power: the power based upon one’s kamma, like ‘bird flys’,
8/ ykn0Eœ Á'<d ] bkef;uH=uD;rm;ol (p=umrif; / olawmfaumif;rsm; ponf) wkd@. tm;tpGrf;rsm;
8: merit-power: the power due to one’s great merit,
9/ 0dZ…mr, Á'<d ] aZmf*sD 0dZ…mwkd@. wefckd;pGrf;tm;rsm;
9: magical-power: power gained by means of arts such as mantra,
10/ orRmya,m* Á'<d ] aumif;rGefpGmtm;xkwfvkyfukdifjcif;a=umifh tusKd;aus;Zl; tm;tpGrf;rsm; /
10: accomplishment-power: power gained because of various causes.
we*FaEGeH tuQ&m 5 vk;H (tuQ&mrsm;. ae@eH oauFwrsm; )
wevFmeH tuQ&m 5 vk;H (tuQ&m rsm;. ae@eH oauFwrsm; )
wynfh Pupil, student, follower.
wynfh usifh0wf 5 yg; Five duties/responsiblities/obligations of pupils to their teacher:
1/ nDnm x=uG 1: Greeting and bowing the teacher,
2/ qk;H r em,l 2: obeying him,
3/ vmrl =uKdqD; 3: waiting upon him,
4/ xHeD; vkyfauí; 4: offering personal service to him,
5/ oifaxG; tH&Gwf 5: respectful learning and receiving his instructions.
wyoD Ascetic, hermit, rishi.
wyk\ Oygoum (wyk\okwf / e0uedygw / t*Fkw&W ygVd)
Tapussa, a lay person at the time of Buddha (Tapussa Sutta, Aṅguttara Nikāya).
waygyuUr (jcKd;jcHaom usifhpOfrsm; - waygyuUr – r[m oD[em'okwf )
wrvGef – aemifb0 Future life/existence, after life.
wrvGefb0 csrf;oma=umif;w&m; 4 yg;
Four things that lead to welfare and happiness in future life:
1/ o'<g or`'g 1: Accomplishment in Faith,
2/ oDv or`'g 2: accomplishment in virtuous act,
3/ pm* or`'g 3: accomplishment in generosity,
4/ ynm or`'g / 4: accomplishment in wisdom.
wrmef. t*Fg 8 yg; Eight qualities of a missionary/messenger/envoy:
1/ em;axmifwwfjcif; 1: Listening,
2/ jyefajymwwfjcif; 2: making others listened,
3/ oif,lwwfjcif; 3: learning,
4/ rSwfwwfjcif; 4: making others learned,
5/ odwwfjcif; 5: understanding,
6/ odapwwfjcif; 6: making others understood,
7/ tusKd;&Sd r&Sd Y vdrfrmjcif; 7: knowing what is relevant and what is irrelevant,
8/ jiif;ckHrSK rjyKjcif; / 8: no quarreling.
w&mh&SpfuGuf pufvuQ%m (jrwfpGmbk&m;. ajcz0g; tjyifawmfrSm)
[158]
One hundred and eitht figures within the one hundred and eight circles of
Buddha’s soles:
1/ owˆd ] vSrH 1: A large spear,
2/ od&D0p> ] tdrfrGef 2: a house of splensor,
3/ eENd,m0Ã ] ZvyfyGifh 3: a buttercup flower,
4/ aom0wWu ] vnfa&;ok;H qifh 4: three horizontal lines,
5/ 0ÉHou ] OD;aqmufyef; 5: a head-ornament,
6/ 0Årme ] xrif;yGJ 6: a laid out meal,
7/ b'NyDX ] a&$ovGef 7: a royal couch,
8/ tuFko ] a&$c|ef;awmif; 8: a hook,
9/ ygom' ] jymom'f 9: a palace,
10/ awm&% ] wk&% kd fwdik f (*dw)f 10: an arched gateway,
11/ aowp>wW ] xD;jzL 11: a white umbrella,
12/ c*~ ] oHvsuf 12: a double-edged sword,
13/ wmv'¾ ] xef;&Guf,yf0ef; 13: a round fan of toddy palm-leaf,
14/ r,l&[wˆ ] Oa'gif;jrD;pnf;,yf 14: a fan of peacock’s tail,
15/ pmr&D[wˆ ] pmr&D om;jrD;,yf 15: a fan of yak’s hairs,
16/ O%SDo ] a&$oif;uspf 16: a head-band like forehead,
17/ ywW ] jroydwf 17: an eating bowl,
18/ r%d ] ywWjrm; &wem 18: a ruby stone,
19/ okre'gr ] rkav;yef;uk;H 19: a festoon of sumana flowers,
20/ eDvyk `v ] =umnKdyef; 20: blue lotus,
21/ aowky`v ] =umjzLyef; 21: white lotus,
22/ &wWKy`v ] =umeDyef; 22: red lotus,
23/ y'kr ] y'krR=umyef; 23: paduma lotus,
24/ yk¾&du ] =umyk¾&duf 24: puṇḍarika lotus,
25/ ykÀCÉ ] a&jynft h kd; 25: a jar full of mustard seeds,
26/ ykÀygwd ] a&jynfhzvm; 26: a bowl full of mustard seeds,
27/ ork'N ] ork'N&m av;pif; 27: oceans,
28/ puU0gV ] p=um0Vm 28: cakka-vāḷa mountain,
29/ ar&k ] jrifhrkd&fawmif 29: Mt. Meru,
30/ ol&d, r¾v ] aepuf0ef; 30: a sun-disc,
31/ pEN r¾v ] vpuf0ef; 31: a moon-disc,
32/ euQwW ] euQwrf sm; 32: the planets,
33/ ykAŠ0da'[ ] ta&S@u|ef; 33: the east island,
34/ ty&a*g,me ] taemufu|ef; 34: the west island,
35/ ZrŠL'Dy ] awmifu|ef; 35: the south island,
[159]
36/ OwW&uk&k ] ajrmufu|ef; 36: the north island,
37/ puU0wWd ] p=um0aw;rif;ykH 37: a universal king,
38/ 'uQd%m0ÃocF ] vufsm&pfc&koif; 38: a white conch with a clockwise spiral shell,
39/ ok0À rp>,k* ] a&$ig;=uif;&kH wpfpkH 39: a couple of golden craps,
40/ puUm0k" ] pufvufeuf 40: a missile weapon,
41/ okyÀ&mZm ] *VKefiSufrif; 41: a garuda king,
42/ oHokrm& ] rdausmif;rif; 42: a crocodile,
43/ "Z yÉmu ] wHcGefukuUm;rav;yGg; 43: a banner,
44/ ok0À oD0dum ] a&$oHvsif; (xrf;pOf) 44: a golden palanquin,
45/ ok0À 0gV ADZeD ] a&$ om;jrD;,yf 45: a yak-tail fly-flap,
46/ auvmoyAŠw ] auvmoawmif 46: Mt. Kelāsa,
47/ oD[&mZm ] jcaoFhrif; 47: a lion king,
48/ As *ƒ &mZm ] usm;rif; 48: a tiger king,
49/ 0Vm[u t\&mZm ] 0Vm[u jrif;ysH 49: a Vaḷāhaka horse king,
50/ Oaygox q'N Eœ em*&mZm ] Oaygox rnfaom q'Nef qifrif;
50: an Uposatha Chandanta elephant king,
51/ AmokuD em*&mZm ] AmokuD e*g;rif; 51: a nāga king, Bāsukī,
52/ [Ho&mZm ] a&$ [oFmrif; 52: a haṃsa king,
53/ Oob&mZm ] EGm;vm; Oob 53: a bull king,
54/ {&m0% ] {&m0%f qifrif; 54: Erāvana, the elephant king,
55/ ok0À rum& ] a&$ rum&f;&kyf 55: a golden sea-monster,
56/ pwkrkc ] 56: the 4 different face-shapes of the
av;u|ef;om;wk@d . rsufESmav;rsdK; four islanders or four faces of brahmā,
(jA[Rmrif;. rsufESmav;rsKd; [kvnf;qkd=u.)
57/ ok0À em0g ] a&$avS,Of 57: a golden boat,
58/ o0p>& a"Ek ] om;i,fESifh wuGaom EGm;r 58: a milk cow with her calf,
59/ ud Hyk&do ] udEM&mzkd&kyf 59: Kiṃnara male (bird with human’s head),
60/ ud Hyk&doD ] udEM&mr&kyf 60: Kiṃnarī female,
61/ u&0du ] u&0duf iSufrif; 61: a bird karavika,
62/ r,l& &mZm ] a&$Oa'gif;rif; 62: a peacock king,
63/ aumÍ &mZm ] =uKd;=umiSufrif; 63: a crane king,
64/ puU0uU &mZm ] puU0uf iSufrif; 64: a ruddy-goose king,
65/ ZD0 ZD0u &mZm ] ZD0Zk;d iSufrif; 65: a jīvajīva bird king,
66/ pmwkr[m&mZdu ewfjynf (bkH 31  ewfjynf 6 xyf )
66: of the realm of the Four Great Kings,
67/ wm0wd Ho ewfjynf 67: of the Thirty-three Gods,
68/ ,mrm ewfjynf 68: of the Yāmā-devas (deities),
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69/ wkodwm ewfjynf 69: of the Contented devas,
70/ edrRme&wd ewfjynf 70: of the Devas delighting in own creations,
71/ y&edrRdw 0o0wWD ewfjynf 71: of the devas delighting in other’s creation,
72/ jA[Ryg&doZ…m jA[Rmjynf (bkH 31 ) 72: the realm of the Retinue of Brahmā,
73/ jA[Ryka&m[dwm jA[Rmjynf 73: of the Ministers of Brahmā,
74/ r[mjA[Rm jA[Rmjynf 74: of the Great Brahmā,
75/ y&dwmW bm jA[Rmjynf 75: of the Brahmā of limited radiance,
76/ ty`rm%mbm jA[Rmjynf 76: of the Brahmā of unbounded radiance,
77/ tmb\&m jA[Rmjynf 77: of the Brahmā of streaming radiance,
78/ y&dwmW okbm jA[Rmjynf 78: of the Brahmā of limited glory,
79/ ty`rm%mokbm jA[Rmjynf 79: of the Brahmā of unbounded glory,
80/ okbud%mS jA[Rmjynf 80: of the Brahmā of refulgent glory,
81/ a0[y‰vm jA[Rmjynf 81: of the Very frutful Brahmā,
82/ tonowW jA[Rmjynf 82: of the Unconscious being,
83/ t0d[m jA[Rmjynf 83: of the Brahmā not falling away,
84/ twy`g jA[Rmjynf 84: of the Untroubled Brahmā,
85/ ok'\m jA[Rmjynf 85: of the Beautiful Brahmā, Clearly visible Brahmā,
86/ ok'\D jA[Rmjynf 86: of the Clear-sighted Brahmā,
87/ tuedÏm jA[Rmjynf 87: of the Peerless Brahmā,
88/ ,k*E<Kd&f awmif (awmifpOf 7 xyf ) 88: Mt. Yugandhara,
89/ ToE<& awmif 89: Mt. Isandhara,
90/ u&0du awmif 90: Mt. Karavika,
91/ ok'\e awmif 91: Mt. Sudassana,
92/ aerdE<& awmif 92: Mt. Nemindhara,
93/ 0dewWu awmif 93: Mt. Vinattaka,
94/ t\uÀ awmif 94: Mt. Assakaṇṇa,
95/ taemwwˆ tkdif (tkdif=uD; 7 tkdif ) 95: Lake Anotattha,
96/ uÀrk¾ tkdif 96: Lake Kaṇṇamuṇḍa,
97/ &xum& tkdif 97: Lake Rathakāra,
98/ q'N Eœ tkdif 98: Lake Chaddanta,
99/ uk%mv tkdif 99: Lake Kuṇāla,
100/ rENmudeD tkdif 100: Lake Mandakinī,
101/ oD[y`w tkdif 101: Lake Sīhappata,
102/ v0% oDwm (oDwm 7 wef ) 102: cold river Lavaṇa,
103/ O p>K oDwm 103: cold river Ucchu,
104/ ok&m oDwm 104: cold river Surā,
105/ om"d oDwm 105: cold river Sādhi,
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106/ '"d oDwm 106: cold river Dadhi,
107/ 'k'< oDwm 107: cold river Duddha,
108/ Zv oDwm / 108: cold river Jala.
w&m; ("rR) The Teachings of the Buddha, truth, phenomena,
order of everything.
w&m; ("rR) 2 yg;pkrsm; (ormywWd0*f / aum"ay,smv - 'kuedygw / t*Fkw&W ygVd)
Sets of two dhammas:
1/ (u) ormywWd ukovwm – ormywf0ifpm;rSK Y vdrfrmjcif;
1: (a) Skillfulness in entering a meditative attainment,
(c) ormywWd0kÏme ukovwm – ormywf0ifpm;&mrS xajrmufrSK Y vdrfrmjcif;
(b) skillfulness in emerging from a meditative attainment.
2/ (u) tZ…0 – ajzmifhrwfjcif; 2: (a) Rectitude,
(c) r'N0 – El;nHhjcif; (b) gentleness.
3/ (u) cEdœ – onf;cHjcif; 3: (a) Patience,
(c) aom&pP – tusifhjzifh arG@av#mfjcif; (b) mildness.
4/ (u) omcvs – El;nHhajyjypfaom pum;&Sdjcif; 4: (a) Softness of speech,
(c) yÉdoEÎm& - taphtpyf tquftoG,faumif;jcif; (b) hospitality.
5/ (u) t0d[d Hom – rnSOf;qJjcif; 5: (a) Harmlessness,
(c) aomap,s – pif=u,fjcif; (b) purity.
6/ (u) ÁjENda,ok t*kwW'Gg&wm – ÁajEN rapmifhjcif;
6: (a) Not garding the sense-doors,
(c) abmZae trwWnKwm – tpm;tpm Y twkid f;t&Snf rodjcif;
(b) immoderation in eating.
7/ (u) ÁjENda,ok *kwW'Gg&wm – ÁajEN apmifhjcif;
7: (a) Garding the sense-doors,
(c) abmZae rwWnKwm– tpm;tpm Y twkid f;t&Snfukd odjcif;
(b) moderation in eating.
8/ (u) yÉdocFgeAv – qifjcifjcif; tm; 8: (a) The power of reflection,
(c) bm0emAv – yGg;rsm;jcif; tm; (b) the power of development.
9/ (u) owdAv – atmufarhjcif; tm; 9: (a) The power of mindfulness,
(c) orm"dAv – wnf=unfjcif; tm; (b) the power of concentration.
10/ (u) orx – jidrf;at;jcif; 10: (a) Serenity,
(c) 0dy\em - &SKrSwfjcif; (b) insight.
11/ (u) oDv 0dy`wdW – ukd,fusifhoDv ysufpD;jcif; 11: (a) Failure in virtue,
(c) 'dÏd 0dy`wdW - ^m%ftjrif ysufpD;jcif; (b) failure in view.
12/ (u) oDv or`'g – uk, d fusifhoDv jynfhpkHjcif; 12: (a) Accomplishment of virtue,
(c) 'dÏd or`'g - ^m%ftjrif jynfph kHjcif; (b) accomplishment of view.
13/ (u) oDv 0dok'<d – uk, d fusifhoDv pif=u,fjcif; 13: (a) Purity of virtue,
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(c) 'dÏd 0do'k <d - ^m%ftjrif pif=u,fjcif; (b) purity of view.
14/ (u) 'dÏd 0do'k <d - ^m%ftjrif pif=u,fjcif;
14: (a) Purity of view,
(c) ,xm'dÏd\ y"meH - ^m%ftjrift,ltm;av#mfpGm tm;xkwfjcif;
(b) striving in accordance with one’s view.
15/ (u) toEœKÏdwm ukoavok "arRok – ukokdvfw&m;wk@d Y ra&mifh&Jjcif;
15: (a) Non-contentment in regard to wholesome qualities,
(c) ty`Éd0gedwm y"meoRd H- w&m;tm;xkwf&m Y rqkwfepfjcif;
(b) indefatigability in striving.
16/ (u) rkÏopP – owdvGwfuif;jcif;
16: (a) Muddle-mindfulness,
(c) tor`Zn – qifjcif^m%fuif;rJhjcif;
(b) lack of clear comprehension.
17/ (u) owd – owd&Sdjcif; 17: (a) Mindfulness,
(c) or`Zn – qifjcif^m%f&Sdjcif; (b) clear comprehension.
18/ (u) aum" – trsufxGufjcif; 18: (a) Anger,
(c) Oyem[ - &efjiKd;zGJ@jcif; (b) hostility.
19/ (u) ruQ – ol@aus;Zl;ukd acszsufjcif; 19: (a) Denigration,
(c) yVmo – tjyKdifjyKjcif; (b) insolence.
20/ (u) Á\m – jiLpljcif; 20: (a) Envy,
(c) rp>&d, - 0efwdjk cif; (b) miserliness.
21/ (u) rm,m – vSnfhywfjcif; 21: (a) Deceitfulness,
(c) omaX,s – pOf;vJjcif; (b) craftiness.
22/ (u) t[d&du – raumif;rSKrS r&Sufjcif; 22: (a) Moral shamelessness,
(c) taemwWy` - raumif;rSKrS ra=umufvef@jcif; (b) moral recklessness.
23/ (u) tauUm" – trsufrxGufjcif; 23: (a) Non-anger,
(c) tEkyem[ - &efjiKd;rzGJ@jcif; (b) non-hostility.
24/ (u) truQ – ol@aus;Zl;ukd racszsufjcif; 24: (a) Non-denigration,
(c) tyVmo – rjyKdifqkdifjcif; (b) non-insolence.
25/ (u) ted\m – rjiLpljcif; 25: (a) Non-envy,
(c) trp>&d, - 0efrwkjd cif; (b) non-miserliness.
26/ (u) trm,m – rvSnhyf wfjcif; 26: (a) Non-deceitfulness,
(c) tomaX,s – rpOf;vJjcif; (b) non-craftiness.
27/ (u) [d&D – raumif;rSKrS &Sufjcif; 27: (a) Moral shame,
(c) =owWy` - raumif;rSKrS a=umufvef@jcif; / (b) moral dread.
(rSwfcsuf - eHygwf 18/ rS 22/ txdwkd@onf qif;&JpGm ae&a=umif; š usifhqJyk*~Kdvf qkwf,kwfa=umif;
š i&Ja&mufa=umif;rsm;jzpfjyD; - eHygwf 23/ rS 27/ txdwkd@onf csrf;ompGmae&a=umif; š usifhqJ
yk*~Kdvf wkd;wufa=umif; š ewfjynfa=umif;rsm;jzpf=uonf/)
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(Note: A person who possesses the qualities (dhammas) of nos. from 18 to 22,
dwells in suffering; is led to the decline of training and is cast in hell.
A person who possesses the qualities (dhammas) of nos. from 23 to 27, dwells
happily; is led to the non-decline of training and is cast in heaven.)
w&m; 4 yg; rSwfom;p&m (o*gxm0*~oH,kwfygVd) Four noteworthy dhammas:
1/ tkd;rif;&ifha&mfonfhwikd f aumif;rGefjrifhjrwfaomw&m; onf ukd,fusifhoDv
1: Virtue/moral conduct is good until old age.
2/ aumif;pGm&yfwnf&rnfhw&m;onf ,k=H unfrSK o'<gw&m;
2: Faith/confidence is good when established.
3/ vlwd@k . &wemonf ynm 3: Wisdom is the precious jewel of humans.
4/ ckd;olw@kd rckd;rvk,lEikd faomw&m;onf aumif;rSK ykn /
4: Merit/wholesome deed is hard for thieves to steal.
w&m;ukd xkdxGif;odjrifEkdifol enf;yg;. (om&dykwWokwf / wduedygw / t*Fkw&W ygVd)
It is rare to understand the dhamma:
‘om&dykwW / igbk&m;onf w&m;awmfukd tusOf;tm;jzifhvnf; a[m=um;cJh. / tus,f
tm;jzifhvnf; a[m=um;cJh. / rusOf;rus,f tm;jzifhvnf; a[m=um;cJh. / w&m;ukd xkd;xGif;
odEikd faom yk*~Kdvfukd &cJ. /’
“Sāriputta, I can teach the dhamma briefly; I can teach the dhamma in detail;
I can teach the dhamma both briefly and in detail. It is those who can
understand that are rare.”
w&m;us / w&m;& Repent, realize the dhamma.
w&m;a=u;rkH (rSef) 4 rsKd; Four mirrors of dhamma:
1/ bk&m;&Siftay: Y rwkHrvSKyf=unfnKdjcif; 1: Unshakable faith in Buddha,
2/ w&m;awmftay: Y rwkHrvSKyf=unfnKdjcif; 2: in Dhamma,
3/ oHCmawmftay: Y rwkHrvSKyf=unfnKdjcif; 3: in Saṃgha,
4/ jzLpifaom oDv&Sdjcif; / 4: pure conduct/morality.
w&m; *k%fawmf 6 yg; The six attributes/qualities/characteristics of dhamma:
1/ oGmuQmawm ] aumif;rGefpGm a[m=um;xm;aom w&m;awmf
1: Well-proclaimed, well-taught,
2/ oENdÏdaum ] rsufjrifud,
k af wG@ tusKd;&Sdaom w&m;awmf
2: personal-realization, present-relating,
3/ tumvdaum ] tcsdeft&G,fra&G; tusKd;&Sdaom w&m;awmf
3: immediate results, good results regardless of one’s age,
4/ {[d y\daum ] vmvSnfh ppfaq;=unfh[k rSwfausmuftwifcHEkdifaom w&m;awmf
4: come-and-see, no-problem to be tested,
5/ =oyae,sdaum ] edAŠmefcsrf;omod@k ykd@aqmifEkdifaom / ESKid f;,SOf od&SdEkdifaom w&m;awmf
5: leading to Nibbāna,
6/ ypPwHW a0'dwaAŠm 0dnL[d ] ynm&Sdolawmfaumif;rsm; cHpm;odjrifEkdifaom w&m;awmf /
6: comprehended by the wise individuals.
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w&m;pcef; (7 &ufponf) Retreat (seven-day-retreat etc.)
w&m;aqmufwnfjcif; ("rRorm'ge) 4 rsKd; Four ways of undertaking dhammas/things:
1/ ypPKyèfcsrf;om aemiftcgrSmqif;&Jaom w&m;aqmufwnfjcif;
1: Being pleasant now but ripening in the future as pain,
2/ ypPKyèfqif;&J aemiftcgrSmvnf;qif;&Jaom w&m;aqmufwnfjcif;
2: being painful in both now and future,
3/ ypPKyèfqif;&J aemiftcgrSmcsrf;omaom w&m;aqmufwnfjcif;
3: being painful now but ripening in the future as pleasant,
4/ ypPKyèfcsrf;om aemifrSmvnf; csrf;omaom w&m;aqmufwnfjcif; /
4: being pleasant in both now and future.
w&m;aqG;aEG;xkdufaom yk*~Kdvf 5 a,muf Five persons who are able to discuss dhamma:
1/ oDv&Sdol 1: A person endowed with morality,
2/ orm"d&Sdol 2: with concentration,
3/ ynm&Sdol 3: with wisdom,
4/ vGwfajrmufrSK 0drkwWd&Sdol 4: with deliverance,
5/ vGwfajrmuf&ef ^m%ftjrif&Sdol / 5: with insight-knowledge of deliverance.
w&m;awmf wkd;wuf=uD;yGg;a=umif; 5 yg; (pmwwfa=umif; w&m; 5 yg; )
w&m;awmfESifh rnDaom &[ef;. t8Fg 18 yg; (t"rR0g'D - w&m;awmf š 0denf;awmfESifh rnDaom –
&[ef;. t8Fg 18 yg; )
w&m;awmf v,f,mxGef,ufrSKESifh ,SOfpyfaom Oyrmrsm;
(v,f,mxGef,ufrSKESifh ,SOfpyfaom Oyrmrsm; )
w&m;xkdif Practicing meditation.
w&m;xl;r&Ekdifaom yk*~Kdvf 16 a,muf (rdvdENyOS)
Sixteen persons who cannot attain enlightenment (Milinda-pañha):
1/ wd& p>mef 1: Anilam,
2/ jydwmW 2: hungry ghost,
3/ rd p>m'dÏd 3: holder of wrong view,
4/ aumufuspfpOf;vJol 4: frauds,
5/ rdcifukdowfol 5: matricide,
6/ zcifuo kd wfol 6: patricide,
7/ &[Eœmuko d wfol 7: murderer of arahant,
8/ oHCmoif;cGJol 8: schismastic,
9/ bk&m;&Siftm; aoG;pdrf;,kdapol 9: one who makes Buddha blood-sheded,
10/ &[ef;wk &[ef;a,mif 10: bogus/fake monk,
11/ wdwˆdabmif ajymif;oGm;ol 11: one going to another sect,
12/ bduQLeDrukd zsufqD;ol 12: molester of nun,
13/ oHCm'daoof  tmywfoifhjyD; rukpm;ol
13: one who does not confess after commiting saṃghādisesa,
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14/ y¾Kuf 14: eunuch,
15/ ObawmAsnf; 15: hermaphrodite,
16/ touf 7 ESpfatmufi,fol / 16: one under 7 years of age.
w&m;em Listening to a sermon/dhamma.
w&m;em,ljcif; aqG;aEG;jcif;. tusKd; 5 yg;
Five advantages of listening to and discussing the dhamma:
1/ bk&m;paomolawmfaumif;rsm; ESpfoufcsD;rGrf;jcif; 1: Praise by the wise/virtuous,
2/ w&m;. teuft"dy`g,fukd odjcif; 2: understanding the dhamma,
3/ w&m;ukd eufeJpGm odjrifjcif; 3: penetrating the dhamma,
4/ r*fr&ao;olrsm; r*f&Ekdifjcif; 4: attainment of path (magga),
5/ r*ftoD;oD; &jyD;olrsm; txufr*f tqifhqifh t&wWr*f zkdvftxd rsufarSmufjyKEkdifjcif; /
5: attainment of higher path for those who have already attained lower path.
w&m;em,ljcif;. tusKd; 5 yg; Five advantages of listening to the dhamma:
1/ tokwH ok%mwd – r=um;bl;aomw&m;ukd =um;bl; em=um;&jcif;
1: Hearing the dhamma not heard before,
2/ okwH y&da,m'gaywd - =um;embl;jyD;w&m; ykdrkd em;vnfjcif;
2: clear understanding the dhamma already heard,
3/ ucF H 0dw&wd - ,krH Sm;oHo, rS vGwfajrmufjcif; 3: dispelling doubts,
4/ 'dÏd H OZkH ua&mwd – t,ltq ,k=H unfrSKukd ajzmifhrSefapjcif; 4: making straight view,
5/ pdwWH yoD'wd – pdwf=unfvifjcif; / 5: clear/happy mind.
w&m;em&mY tusKd;rsm;a=umif; t*Fg 6 yg; Six conditions to listen to the dhamma beneficial:
1/ w&m;emjcif; 1: Listening to,
2/ w&m;ukd em;pkdufaxmifjcif; 2: heedfulness,
3/ odvdpk dwf&jSd cif; 3: wish to understand,
4/ tusKd;&Sdonfukd ,ljcif; 4: grasping what is profitable,
5/ tusKd;r&Sdonfukd y,fjcif; 5: rejecting the unprofitable,
6/ ynm^m%fESifh jynfhpkHjcif; / 6: wisdom/insight.
(w&m;em&mY tusKd;rrsm;a=umif; t*Fg 6 yg;rSm txufygwkd@rS qef@usifbufjzpfonf /)
(Six conditions to listen to the dhamma unbeneficial are opposite of the above.)
w&m;em&m jynfph kH&rnfh t8Fg 5 yg; Five things needed to listen to the dhamma well:
1/ w&m;ukd av;pm;jcif; 1: Respect in dhamma,
2/ w&m;a[molukd av;pm;jcif; 2: in dhamma-preacher,
3/ rdrdud,
k fudk av;pm;jcif; 3: in himself,
4/ pdwfrysH@vGifh wnfjidrfjcif; 4: paying attention,
5/ ESvkH;oGif; rSefjcif; / 5: right attitude.
(w&m;em&m rjynfhpkH&rnfh t8Fg 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five things not needed to listen to the dhamma well are opposite of the above.)
w&m;emaomfvnf; tusKd;r&Sdaomyk*~Kdvf. t*Fg 5 yg;
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1/ w&m;ukd acszsufvkdpdwfjzifh em,ljcif;
1: Listening to the dhamma to refute it,
2/ w&m;a[mol. tm;enf;csufwkd@ukd tjypf&Smpdwfjzifh em,ljcif;
2: to point out the preacher’s weakness,
3/ w&m;a[molukd xdyg;ykwfcwfvpkd dwfjzifh w&m;emjcif; 3: to insult the preacher,
4/ ynmenf;yg; rkdufrJjcif; 4: foolishness,
5// rdrd rodyJv#uf odem;vnfonf[k rSwfxifjcif; /
5: thinking himself as a wise person but not in reality.
w&m;jy Teaching/guiding the dhamma especially how to meditate.
w&m;yGJ=uD; (r[m"rRmbdor,) 3 =udrf (a*gwrbk&m;&Sif)
Three great dhamma-assemblies of Gotama Buddha:
1/ w&m;OD; "rRp=um a[mawmfrlpOf yxrt=udrf
1: First time: when the ‘Turning the Whell of the Dhamma (Dhamma- cakka
Pavattana Sutta)’ was taught,
2/ r*FvokwWefukd a[mawmfrlpOf 'kwd,t=udrf
2: second time: when ‘the Blessing Discourse (Maṅgala Sutta) was taught,
3/ plV&m[kavm0g'okweW fukd a[mawmfrlpOf wwd,t=udrf /
3: third time: when ‘Lesser Discourse of Admonishing to Rāhalā (Cūḷa-
Rāhulovāda Sutta)’ was taught.
w&m;jrifrS bk&m;ukjd rifonf (0uUvdokwf / cE<0*~oH,kwWygVd)
A person who sees the dhamma sees the Buddha (the Connected Discourses):
a,m acg 0uUvd "rRH y\wd / aom rH y\wd ("rRH [d 0uUvd y\aEœm rH y\wd )
0uUvd – t=uifolonf w&m;ukdjrif. / xko
d lonf igbk&m;ukd jrif. (w&m;jrifv#if bk&m;jrif.)
A person who sees the dhamma sees me.
a,m rH y\wd / aom "rRH y\wd (rH y\aEœm "rRH y\wd)
0uUvd – t=uifolonf igbk&m;ukdjrif. / xkdolonf w&m;ukd jrif. (bk&m;jrifv#if w&m;jrif.)
A person who sees me sees the dhamma.
w&m;rSef=uD; ("rRm'go) 4 csyf Four mirrors of dhamma:
1/ bk&m;&SifY rwkHrvSKyf ,k=H unfjcif; 1: Unshakable faith in the Buddha,
2/ w&m;awmfY rwkrH vSKyf ,k=H unfjcif; 2: in the Dhamma,
3/ oHCmawmfY rwkHrvSKyf ,k=H unfjcif;3: in the Saṃgha (Community of monks),
4/ ig;yg;oDvjrJjcif; / 4: unbroken commitment to the five precepts.
w&m;& / w&m;us Repent, realize the dhamma.
w&m;&a=umif; 4 yg; ("rRy' ] w&m;&a=umif; - 4 yg; )
w&m;&Sdoludk w&m;u jyefapmifha&Smufonf ("arRm [a0 &uQwd "rRpm&d H )
w&m;&Sdolonf tyg,frvm;Ekdif (e 'k*~wd H *p>wd "rRpm&D – ax&*gxm ESifh Zmwu ygVd)
A person who has dhamma cannot be reborn in woeful states.
w&m;ojzifh Justly, fairly, in accordance with the dhamma.
w&m;onf aumif;pGmusifhyGg;xm;ygu csrf;omokcokd@ OD;aqmifonf ("arRm okpdaÀm okcrm0[wd –
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ax&*gxm ESifh Zmwu ygVd)
Well-practiced dhamma leads to happiness.
w&m;a[m Dhamma-talk, giving a sermon/speech.
w&m;a[mjcif; (okwWedauQy) 4 rsKd; Four modes of teaching:
1/ twWZsP mo, okwWedauQy ] a[mol. qENtwkid f; w&m;a[mjcif;
1: Teaching according to preacher’s will,
2/ y&ZPsmo, okwWedauQy ] em,lo.
l qENtwkid f; w&m;a[mjcif;
2: to audience’s (listener’s) wish,
3/ tÏKy`wdWu okwWedauQy ] jzpfay:vmaomta=umif;ukdpGJjyD; w&m;a[mjcif;
3: to occasion/situation,
4/ ykp>m0odu okweW dauQy ] tar;jy\emESifh ywfoufjyD; w&m;a[mjcif; /
4: to a particular question(s).
w&m;a[mjcif;. tusKd; 3 yg; Three advantages of teaching dhamma:
1/ w&m;a[mol teuft"dy`g,fodjyD; tusKd;&Ekdifjcif;
1: The one who teaches the dhamma experiences the meaning and the dhamma.
2/ w&m;emol teuft"dy`g,fodjyD; tusKd;&Ekdifjcif;
2: The one who hears to the dhamma experiences the meaning and the dhamma.
3/ w&m;a[mol emol ESpfOD;vkH; teuft"dy`g,fojd yD; tusKd;&Ekdifjcif; /
3: Both the teacher and the hearer experience the meaning and the dhamma.
w&m;a[m "rRuxdursm; jynfph kH&rnfhw&m; 5 yg;
Five qualities that a dhamma-preacher should possess:
1/ w&m;pOftwkid f; a[m=um;Ekdifjcif; 1: Ability to give a progressive talk,
2/ y&d,m,f=uG,fpGm a[m=um;Ekdifjcif; 2: to give a reasonable/skillful talk,
3/ u&k%mtajccHjyD; a[m=um;Ekdifjcif; 3: to give a talk with compassion,
4/ vmbfrar#mfu;kd yJ a[m=um;Ekdifjcif; 4: to give a talk without hoping any return,
5/ rdrd olwyg; ESpfOD;om;ukd rxdyg;yJ a[m=um;Ekdifjcif; /
5: to give a talk without harming himself or others.
w&m;a[m&mY ESvkH;oGif;&rnfh tcsuf 5 yg;
Five things to be considered by a dhamma-preacher:
1/ w&m;a[mpOftwkid f; a[m=um;jcif; (a&mufwwf&m&ma[mjcif;rsKd;r[kwf)
1: Talking gradually,
2/ usKd;a=umif; av#mfnDpGm a[m=um;jcif;
2: talking reasonably,
3/ arwWm u&k%mukd t&if;cHI a[m=um;jcif;
3: talking based upon loving-kindness and compassion,
4/ ypPn;f vmbfvmbukd rar#mfud;k yJ a[m=um;jcif;
4: talking not a means of gain,
5/ rdrd olwyg; ESpfOD;om;ukd rxdckduf rykwcf wfyJ a[m=um;jcif; /
5: talking not harming himself nor to others.
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w&m;a[m tpOf (tEkykAŠD uxm) 6 yg;
Six gradual methods of teaching, gradual instruction by Lord Buddha:
1/ 'ge uxm ] vSL'gef;rSKESifh pyfaompum;
1: Talk regarding almsgiving, generosity,
2/ oDv uxm ] uk, d fusifhoDvESifh pyfaompum; 2: regarding virtue, morality,
3/ o*~ uxm ] ewfjynfa&mufa=umif;ESifh pyfaompum; 3: regarding heaven,
4/ r*~ uxm ] r*fusifhpOfESifh pyfaompum;
4: regarding meditative fruition (i.e., The Four Noble truths),
5/ umrmeH tm'De0 uxm ] umr*k%fw@kd . tjypfESifh pyfaompum;
5: regarding defects of sensual pleasure,
6/ aeuQrmedoHo uxm ] awmxGufrSK tusKd;tmedoifESifh pyfaompum; /
6: regarding advantages of renunciation.
w&m;tm;xkwfjcif; 4 rsKd; Four ways of meditation:
1/ orxykAŠ*Fr 0dy\em ] orxukd a&S@wef;wifjyD; 0dy\emtm;xkwfjcif;
1: Insight meditation preceded by calming meditation,
2/ 0dy\emykAŠ*Fr orx ] 0dy\emukd a&S@wef;wifjyD; orx tm;xkwfjcif;
2: calming meditation preceded by insight meditation,
3/ orx 0dy\em ,k*e'< ] orxa&m 0dy\emyg wjyKdifeufwnf;tm;xkwfjcif;
3: both meditation at the same time,
4/ "rRK'<pP 0d*[dw ] w&m;awmftay: oHo,uif;&Sif;jyD; tm;xkwfjcif; /
4: meditation with no doubt on it (Dhamma).
w&m;tm;xkwfenf; - 0dy\em - 4 yg; (owdyÏmef 4 yg; )
w&m;tm;xkwf&usKd; 7 yg; (owdyÏmef tusLd; 7 yg; )
w&m;tm;xkwf&mY tcgtm;av#mfpGm ESv;kH oGif;&rnf w&m; 3 rsKd;
Three signs that should be given attention from time to time for a meditator:
1/ orm"d edrdwf 1: The sign of concentration,
2/ y*~[ edrdwf 2: the sign of exertion,
3/ OayuQm edrdwf / 3: the sign of equanimity.
w&m;tm;xkwf&ef bk&m;&Sif wku
d fwGef;awmfrljcif; Lord Buddha’s advise to meditate:
(um,*wmowdokwf – ponf / tocFwoH,kwf / oVm,we0*~oH,kwWygVd)
‘psm,x bduQa0 / rm yrm'wˆ / rm yp>m 0dy`&dom&daem t[k0wˆ / t,H a0g trSmuH tEkomoeD’
‘&[ef;wkd@ uyf&SK=u (w&m;tm;xkwf=u) ukefavm / rarhavsmh=uukefvifh / aemiftcga&mufrS
(tcsdefveG frS) aemifw&olw@kd rjzpf=uukefvifh / Tonfum; oifw@kd twGuf tqkH;traywnf;’
“Meditate, monks, do no be negligent, lest you regret it later. This is our
ininstruction to you.”
w&m;tm;xkwf&ef rvG,fawmhaom tajctae 5 rsKd;
Five wrong times for meditation/striving:
1/ Z&m ] tkdrif;jcif; 1: Old age,
2/ Asm"d ] rusef;rmjcif; 2: illness/sickness,
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3/ 'kABduQ ] iwfrGwfacgif;yg;jcif; 3: time of famine,
4/ tÉ0doauFmy ] ajy;v$m; ykef;atmif;ae&jcif; ("g;jy jynfwiG f;ppf ponfw@kd a=umifh)
4: on the run due to robbers etc.,
5/ oHCm*kd%f;uGaJ ejcif; / 5: splitting order of monks.
(w&m;tm;xkwf&ef vG,fuloifhawmfaom tajctae 5 rsKd;wk@d rSm txufygwk@d rS qef@usifbuf)
(Right times for meditation are opposite of the above.)
w&m;tm;xkwf&mY qkwf,kwfa=umif; 5 yg;
Five things not conducive/helpful to meditation:
1/ urRm&mrwm ] tvkyfudpP Y arG@av#mfjcif; 1: Delight in activities,
2/ b\m&mrwm ] pum;ajymrSK Y arG@av#mfjcif; 2: on gossip,
3/ ed'Ng&mrwm ] tdyfpufrSK Y arG@av#mfjcif; 3: in sleep,
4/ o*F%dum&mrwm ] taygif;taz: Y arG@av#mfjcif; 4: in companion,
5/ pdwWH e ypPa0uQwd ] rdrdpdwfudk rqifjcifjcif; / 5: not reflecting one’s mind.
(w&m;tm;xkwf&mY wk;d wufa=umif; 5 yg;rSm txufygw@kd rS qef@usifbufjzpfonf)
(Five things conducive/helpful to meditation are opposite of the above.)
w&m;tm;xkwf&mY jynfph kH&rnfh t*Fg 5 yg; (y"med,*F 5 yg; )
w&m;tm;vkH;. rlv / tESpfom& ponfrsm; The root/essence etc., of all dhammas:
1/ oaAŠ "rRm qENrlvum – w&m;tm;vkH;wkd@onf tvdkqEN tajccH&Sdukef. /
1: All dhammas are rooted in desire;
2/ reodum& orB0g - ESv;kH oGif;jcif;a=umifh jzpfay:ukef. /
2: compounded of thinking;
3/ z\ ork',m – z\v#if jzpfa=umif;&Sduek f. /
3: originated from contact;
4/ a0'em oarmo&%m – a0'emv#if aygif;qkH&m&Sdukef. /
4: conjoined in sensation/feeling;
5/ orm"d yrkcg - orm"dv#if a&S@oGm;&Sdukef. /
5: headed by concentration;
6/ owm"dyaw,sm – owdv#if t=uD;tuJ&Sdukef. /
6: ruled over by mindfulness.
7/ ynK\&m – ynmv#if vGefuJrSK&Sdukef. /
7: In all dhammas, wisdom/insight is the best/peak;
8/ 0drkwdW om&m – 0drkwWd t&[wWzkdvfv#if tESpf&Sdukef. /
8: liberation is the essence;
9/ trawm*"m – tjrKdufw&m; (edAŠmef) v#if ouf0if&m&Sdukef. /
9: deathlessness is to flow into;
10/ edAŠme y&da,momem – edAŠmefv#if tqkH;&Sduek f. /
10: Nibbāna is the end.
wodem 3 rsKd; (rGwfoyd frSK - wodem 3 rsKd; )
wm'dvuQ%m tjcif;t&m 5 yg; The five tādi characteristics:
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1/ cspfrkef;r&Sd nDr#aompdwf xm;Ekdifjcif; 1: Equanimity without any love or hate,
2/ udavomwk@d ukd y,fpGef@jyD;jcif; 2: having got rid of defilements,
3/ oHo&mrS ul;ajrmufjyD;jcif; 3: having crossed the saṃsāra-current,
4/ &m*ponfrS uif;vGwfjyD;jcif; 4: free from lust etc.,
5/ oDv o'<g ponf&Sdol jynfhpkHol[k n$efjyajymqkdxu kd foljzpfjcif; /
5: being pointed out as a person of morality, faith etc.
wmye – tyltm;=uD;aomi&J The sixth hell of the eight in Buddhist Scripture.
wm&m - =u,f Constellation.
wmvkZ ] tmacgifae&mYjzpfaom tuQ&m Palatal.
wmvkXmef ] toHjzpfay:&m tmacgifae&m Place of articulation of palatals.
wm0wd Hom Second of the six levels of celestial realms in Buddhist
cosmology, the Realm of the Thirty-three Gods.
wm0wd Hom ewfjynfokd@ vlb0rSmyif a&mufaom yk*~Kdvf 4 OD;
Four humans who visited the Realm of the Thirty-three Gods:
1/ rE<mwk p=umrif; 1: Mandhātu the Universal King,
2/ aerdrif; 2: King Nemi,
3/ om"derif; 3: King Sādhina,
4/ *kwWdv apmif;orm; / 4: Guttila the harpist.
wm0wd Hom ewfjynf. trSwftom; txGwftxdyfopfyif ] yg&dqwWu – yifv,fuopfyif
('kwd,&kuQokwf / ÁjENd,oH,kwf / r[m0*~oH,kwWygVd)
The chief tree of ‘the Realm of Thiety-three Gods’ – the coral tree.
wm0ef 2 yg; ("l& - wm0ef - 2 yg; )
wdu edygw (Zmwfawmf) ygVd - Zmwfawmf 550 . wwd, u¾jzpfonf / *gxm 3 yk'fpDyg&Sdaom
Tika-nipāta (Jātaka): This is the third chapter of the 550 Birth-stories: each of
them consists of three verses, thus, Tika-nipāta, three-verse-story; there are 50
wdu edygw (ax&*gxm) ygVd - bk&m;&Sifvufxufawmfu t&SifAmukv paom &[Eœm rax&f 16 yg;wkd@
ok;H *gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Tika-nipāta (Theragāthā): This is a collection of joyous verses uttered by 16
male-monks (arahanta) such as Bākula at the time of Lord Buddha.
Each uttered three verses.
wdu edygw (ax&D*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifr ty&momrm paom &[Eœm ax&D
8 yg;wkd@ ok;H *gxmpD O'gef;usL;&ifh awmfrl=uonfukd pkpnf;xm;jcif;jzpfonf /
Tika-nipāta (Therīgāthā): This is a collection of joyous verses uttered by 8
female-monks (arahanta) such as Aparāsāmā at the time of Lord Buddha.
Each nun uttered three verses (tika).
wdu edygw (t*FkwW&) ygVd - t*Fkw&W edum,f Y w&m;tpk 3 yg;pDukd t"duxm; a[m=um;aom okwWefwkd
rsm; yg0ifonfh wwd,ajrmuf usrf;jzpfonf /
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Tika-nipāta (Aṅguttara): The third book of the ‘Gradual Discourses’,
each discourse in it emphasizs three items of the dhamma.
wdu edygw (Áwd0kwWu) ygVd - tukokdvfrlv 3 yg; / a0'em 3 yg; / puQK 3 yg; paom w&m;ok;H yg;pDukd
OD;wnfa[m=um;aom okwWeftwkd 50 okwf yg0ifonfh tkyfpkjzpfonf /
Tika-nipāta (Itivuttaka): There are fifty short discourses in this chapter. It aims at
three certain dhammas, such as ‘the three roots of evil acts’, ‘the three eyes’, and
‘the three kinds of feeling’.
wduabmZOf - &[ef; 3 yg;wnf;om yifhI qufuyfaomqGrf;
Tika-bhojana: Just three monks are invited for a meal.
wdpD0&duf "kwifaqmifjcif;. tusKd; Eight benefits of triple-robe wearer:
1/ ouFef; Y a&mifh&Jjcif; 1: Contentment with the robe,
2/ iSufwd@k uJo h kd@ vGwfvGwfu|wu
f |wfoGm;vmEkdifjcif; 2: going freely as birds do,
3/ ouFef; Y tm;xkwf&rSK enf;yg;jcif; 3: few undertaking on robe,
4/ ouFef;ykd okrd SD;aomtjypfrS uif;a0;jcif; 4: no need for robe storage,
5/ ayghyg;jcif; 5: lightness,
6/ ouFef;ykd&&ef Y avmbr&Sdawmhjcif; 6: no greed to get many robes,
7/ acgif;yg;pGm usifh&jcif; 7: practicing the moderation,
8/ tvkdenf;jcif;paom tusKd;jynfhpkHjcif; / 8: fruit of fewness of wishes.
wdwˆd *kd%f;q&m=uD; 6 a,muf Six famous religious leaders at the time of the Buddha:
1/ yl&% u\y ] tud&d, 0g'
1: Puraṇa Kassapa = the view/doctrine of non-action,
2/ ruQvd a*gomv ] oHom&ok'<d 0g'
2: Makkhali Gosāla = the view/doctrine of purification of the round of
birth-and-death (saṃsāra),
3/ tZdw auourŠv ] Oap>' 0g'
3: Ajita Kesakambala = the view/doctrine of annihilation,
4/ yuk" upPm,e ] tane tnH Asmu&% 0g'
4: Pakudha Kassāyana = the view/doctrine of seven things not-made,
uncreated, unproductive,
5/ ed*¿ emÉykwW ] pwk,mr oH0& 0g'
5: Nigaṇṭha Nāṭhaputta = the view/doctrine of the fourfold restraints,
6/ oÌ, aAvÏykwW ] 0dauQy 0g' /
6: Saṅcaya Belaṭṭhaputta = the view/doctrine of evasion.
wd& p>me uxm 32 rsKd; (r*fzkdvfw&m;&&Sd&efESifh rywfoufaom / r*fzkdvfrS zDvmjzpfaom pum;rsm;)
Thirty-two pointless talks which are against the attainment of magga (path)
and phala (fruition):
1/ &mZ uxH ] rif;tpkd;&ESifh pyfaompum; 1: Talk of kings/government,
2/ apm& uxH ] ckd;ol"g;jyESifh pyfaompum; 2: of robbers/thieves,
3/ r[m rwW uxH ] 0ef=uD; trwf=uD;rsm;ESifh pyfaom pum; 3: of ministers,
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4/ aoem uxH ] ppfESifh pyfaompum; 4: of armies,
5/ b, uxH ] ab;ESifh pyfaompum; 5: of dangers,
6/ ,k'< uxH ] ppfwdu k rf SKESifh pyfaompum; 6: of battles,
7/ tEM uxH ] pm;bG,fESifh pyfaompum; 7: of food,
8/ yge uxH ] aomufbG,fESifh pyfaompum; 8: of drink,
9/ 0wˆ uxH ] t0wfwefqmESifh pyfaompum; 9: of clothing,
10/ o,e uxH ] tdyf&mae&mESifh pyfaompum; 10: of beds,
11/ rmvm uxH ] yef;ESifh pyfaompum; 11: of garlands,
12/ *E< uxH ] &eH@ESifh pyfaompum; 12: of perfumes,
13/ ^mwd uxH ] aqGrsKd;ESifh pyfaompum; 13: of relatives,
14/ ,me uxH ] ,OfESifh pyfaompum; 14: of vehicles,
15/ *gr uxH ] &GmESifh pyfaompum; 15: of villages,
16/ ed*r uxH ] ed*krf;ESifh pyfaompum; 16: of towns,
17/ e*& uxH ] jrKd@ESifh pyfaompum; 17: of cities,
18/ Zey' uxH ] Zeyk'fESifh pyfaompum; 18: of countries,
19/ Áwˆd uxH ] rdef;rESifh pyfaompum; 19: of women,
20/ yk&do uxH ] a,mufsm;ESifh pyfaompum; 20: of men,
21/ ol& uxH ] ol&Jaumif;ESifh pyfaompum; 21: of heroes,
22/ 0docd g uxH ] jrKd@wGif;vrf;ESifh pyfaompum; 22: of streets,
23/ ukrBXme uxH ] a&cyfqdyfESifh pyfaompum; 23: of wells/riverside bathing place,
24/ ykAŠayw uxH ] uG,fveG fomG ; olrsm;ESifh pyfaompum; 24: of the dead,
25/ emewW uxH ] taxGaxGESifh pyfaompum; 25: of trifles,
26/ avmuuQm,duH ] avmuta=umif;ESifh pyfaompum; 26: of the origin of the world,
27/ ork'NumQ ,duH ] yifv,fork'N&mESif pyfaompum; 27: of the origin of the sea,
28/ Áwd b0gb0 uxH ] =uD;yGg;qkwf,kwfa=umif;ESifh pyfaompum;
28: of whether things are so or are not so,
29/ *rdu uxH ] c&D;onfESifh pyfaompum; 29: of travelers,
30/ ukrm& uxH ] trsKd;om;i,fESifh pyfaompum; 30: of boys,
31/ ukrm&D uxH ] trsKd;orD;i,fESifh pyfaompum; 31: of girls,
32/ ukrB 'goD uxH ] a&&GufuíefrESifh pyfaompum; / 32: of water-fatcher slave-ladies.
wd[dwf - tavmb ta'go tarm[ [laom ukokdvt f a=umif;okH;yg;
The three good causes/roots, i.e., absence of greed, of anger, and of ignorance.
wd[dwfyk*~Kdvf Persons who were born with the three good causes.
wd;k wufa=umif; (rqkwf,kwfa=umif;) w&m; 4 yg; (&[ef;awmfrsm;)
Four dhammas incapable of falling away:
1/ ukd,fusifhoDv&Sdjcif; 1: Virtue, morality,
2/ ÁajEN apmifhpnf;jcif; 2: garding the sense-doors,
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3/ tpm;taomuf Y twkid f;twmukdodjcif; 3: moderation in eating,
4/ owd&jSd cif; / 4: mindfulness.wkd;
wk;d wufa=umif; w&m; 8 rsKd; (u\yoH,kwyW gVd) (qkwf,kwfa=umif; - y&d[me - w&m; 8 rsKd;vnf; )
1/ o'<g ] =unfnKd,kH=unfjcif; 1: Faith,
2/ [d&D ] raumif;rSKrS &Sufjcif; 2: shame (to do evil), moral shame,
3/ =owWy` ] raumif;rSKrS a=umufjcif; 3: fear (to do evil), moral dread,
5/ ynm ] ynm&Sdjcif; 5: wisdom,
6/ tauUm"e ] trsufrxGufjcif; 6: without anger,
7/ tEkyem[D ] &efjiKd;rzGJ@hjcif; 7: without malice,
8/ =o0g'um ] tcsif;csif;qkdqkH;rjcif; 8: exhorter-monks.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm;
Dhammas/things conducive to distinction:
(qkwf,kwfa=umif; / ,kwfav#mha=umif; ([mebm*d,) w&m;rsm; - wpfyg;pk rS
q,fyg;pktxd – wk@d onf T wdk;wufjcif; - 0daoobm*d, - . ta=umif;w&m;rsm;
wpfyg;pk rS q,fyg;pk wkd@ESifh toDtoD; qef@usifbufrsm; jzpf=uonf)
(Dhammas/things conducive to decrease, group of one item….. of ten items,
are respectively the oppositive of dhammas/things conducive to distinction.
wpf yg;pk Group of one item:
1/ a,medaom reodum& ] ESvH;k oGif; pdwfxm; rSefjcif; /
1: Wise attention, right/possitive attitude.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - ESpf yg;pk Group of two items:
1/ aom0p\wm ] qkdqkH;rvG,fjcif; 1: Gentleness, docile, easy to guide,
2/ uvsm%rdwWwm ] rdwfaumif;&Sdjcif; / 2: having good friends.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - ok;H yg;pk - (ukov rlv 3 yg;)
Group of three items (three roots of wholesome action):
1/ tavmb 1: Generosity,
2/ ta'go 2: loving-kindness,
3/ tarm[ / 3: wisdom.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - av; yg;pk (0doaH ,m* ] a&Smif=uOfjcif; 4 yg;)
Group of four items (Four unyokings):
1/ umra,m* 0doHa,m* ] umr*k%f w&m;wkd@ESifh ,SOfpyfrSKrS a&Smif=uOfjcif;
1: Unyoking from sense-desire,
2/ b0a,m* 0doHa,m* ] b0tpGJ w&m;wkd@ESifh ,SOfpyfrSKrS a&Smif=uOfjcif;
2: from desiring eternal existence,
3/ 'dÏda,m* 0doHa,m* ] t,lrSm; w&m;wkd@ESifh ,SOfpyfrSKrS a&Smif=uOfjcif;
3: from wrong view,
4/ t0dZ…ma,m* 0doHa,m* ] t0dZ…m tarSmifw&m;wk@d ESifh ,SOfpyfrSKrS a&Smif=uOfjcif; /
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4: from ignorance.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - ig; yg;pk (ÁajEN 5 yg;)
Group of five items (Five faculties):
1/ o'<dajEN - o'<gtm;=uD;jcif; 1: Faith-faculty,
2/ 0D&d,ad jEN 2: energy-faculty,
3/ owdajEN 3: mindfulness-faculty,
4/ orm"dajEN 4: concentration-faculty,
5/ yndajEN / 5: wisdom-faculty.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - ajcmuf yg;pk (*g&0 - tav;tjrwfxm;p&m –
w&m; 6 yg;) Group of six items (Six kinds of respect):
1/ bk&m;&Siftm; av;pm;&dkaojcif; 1: Respect toward Buddha,
2/ w&m;awmftm; av;pm;&dkaojcif; 2: toward dhamma,
3/ oHCmawmftm; av;pm;&dkaojcif; 3: toward Saṃgha,
4/ usifh0wfoduQmukd av;pm;&dkaojcif; 4: toward training,
5/ rarhrav#mh ty`rm'w&m;ukd av;pm;&dkaojcif; 5: toward awareness,
6/ cspfcif az:a&GrSKukd av;pm;&dkaojcif; / 6: toward hospitality.
(t*g&0 w&m; 6 yg;onf txufygwkd@rS qefhusifbuf)
(Six dis-respects are opposite of the above.)
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - ckESpf yg;pk (olawmfaumif; OpPm 7 yg;)
Group of seven items (Seven properties/qualities of a moral/virtuous person):
1/ o'<g ] =unfnKd,kH=unfjcif; 1: Faith,
2/ [d&D ] raumif;rSKrS &Sufjcif; 2: shame (to do evil), moral shame,
3/ =owWy` ] raumif;rSKrS a=umufjcif; 3: fear (to do evil), moral dread,
4/ okw ] t=um;tjrifrsm;jcif; 4: knowledge, learning,
6/ owd ] qifjcifowd&jSd cif; 6: mindfulness,
7/ ynm ] ynm&Sdjcif; / 7: wisdom.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - &Spf yg;pk
(tm& rB 0wˆK ] =uKd;pm;tm;xkwf&ef ta=umif;w&m; 8 yg;)
Group of eight items (Eight occations for making an effort):
1/ ‘ighrSm vkyfp&mrsm; &Sdaeonf / xkdupd Prsm;ukd vkyfaev#if igonf bk&m;omoem tvkyf
tm;xkwEf kdifrnfr[kwf / ok@d a=umifh tvkyf rprSD omoemtvkyfukd ,ck =uKd;pm;
tm;xkwrf S oifhrnf’[k ESvkH;oGif;jyD; =uKd;pm;jcif;
1: A certain monk thinks, “I have got this job to do, but in doing it, I would
not find the chance to practice Buddha-sāsanā. So, I should stir up sufficient
energy now.
2/‘igonf vkyfp&mrsm; vkyfuikd fjyD;jyD / xkdudpPrsm;ukd vkyfaepOfu igonf bk&m;omoem
tvkyf tm;rxkwfEkdifcJh / ok@d a=umifh tvkyfudpPjyD;jyDjzpfI omoemtvkyfukd ,ck
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=uKd;pm; tm;xkwfrS oifhrnf’[k ESvHk;oGif;jyD; =uKd;pm;jcif;
2: A certain monk thinks, “I have done this job, but while doing it, I did not
find the chance to practice Buddha-sāsanā. So, I should stir up sufficient
energy now.
3/ ‘ighrSm c&D;oGm;p&m &Sdaeonf / c&D;oGm;aepOf igonf bk&m;omoemtvkyf h h h h h h h
3: A certain monk thinks, “I have to go on a journey, during the journey …..
4/ ‘igonf c&D;oGm;jyD;jyD / c&D;oGm;aepOfu igonf bk&m;omoemtvkyf h h h h h h h h h h
4: A certain monk thinks, “I have been on a journey, during it …..
5/ ‘igonf &Gmed*kH;rsm;rSm qGrf;cHpm;&m qGrf;jynfph kHatmif r& / tpmtm[m&tm; enf;vS. /
ok@d aomfvnf; igonf bk&m;omoemtvkyfukd ,ck =uKd;pm; tm;xkwfrS oifhrnf’[k
ESvH;k oGif;jyD; =uKd;pm;jcif;
5: A certain monk thinks, “I go for alms-food without getting my fill/ needs …..
6/ ‘igonf &Gmed*kH;rsm;rSm qGrf;cHpm;&m qGrf;jynfph kHatmif &. / tpmtm[m&tm; jynfh0. /
ok@d a=umifhigonf bk&m;omoemtvkyfukd ,ck =uKd;pm; tm;xkwfrS oifhrnf’[k
ESvH;k oGif;jyD; =uKd;pm;jcif;
6: A certain monk thinks, “I go for alms-food that fulfills my energy/ needs…..
7/ ‘ighrSm tema&m*g &ae. / a&m*gysif;xefvmaomf igonf bk&m;omoemtvkyf ukd
tm;xkwEf kdifvdrrfh nfr[kwf / ok@d a=umifhigonf bk&m;omoemtvkyfukd ,ck =uKd;pm;
tm;xkwrf S oifhrnf’[k ESv;kH oGif;jyD; =uKd;pm;jcif;
7: A certain monk thinks, “I have some kind of slight diseases; it may get worse…
.. So, I should stir up sufficient energy now.
8/ ‘ighrSm tema&m*g oufomaysmufuif;jyD / a&m*g&SdaepOf igonf bk&m;omoemtvkyf
ukd tm;rxkwfEikd fcJh / igonf bk&m;omoemtvkyfukd ,ck =uKd;pm;tm;xkwfrS oifhrnf’[k
ESvH;k oGif;jyD; =uKd;pm;jcif; /
8: My sickness/disease is over. It may come back. …… I should stir up sufficient
energy now.
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - uk;d yg;pk
(tmCmw 0de, ] &efjiKd; jidrf;a=umif; w&m; 9 yg;)
Group of nine items (Nine ways of overcoming grudge/malice):
1/ rdrd. tusKd;rJh ukd jyKcJhjyD – [k &efjiKd;zG@J jcif; jzifh tb,faumif;usKd;&rnfenf; odjrifjyD; -
&efjiKd;zGJ@jcif; jidrf;.
1: Grudge based on the idea that ‘he had done badly upon me, what good will it do
to harbour grudge; thus, it is overcome.
2/ rdrd. tusKd;rJh ukd jyKaeonf – [k &efjiKd;zG@J jcif;jzifh tb,faumif;usKd;&rnfenf;[k odjrifjyD; -
2: grudge based on the idea that ‘he is doing badly upon me, what good will it do
3/ rdrd. tusKd;rJh ukd jyKvdrfhrnf – [k &efjiKd;zG@J jcif;jzifh tb,faumif;usKd;&rnfenf;[k odjrifjyD; -
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3: grudge based on the idea that ‘he will do badly upon me, what good will it do
4/ rdrd cspfESpfoufo. l tusKd;rJh ukd jyKcJhjyD – [k &efjiKd;zGJ@jcif;jzifh tb,faumif;usKd;& rnfenf;[k
odjrifjyD; - &efjiKd;zGJ@jcif; jidrf;.
4: grudge based on the idea that ‘he had done badly upon my loved ones, what
good will it do to harbour grudge; thus, it is overcome.
5/ rdrd cspfESpfoufo. l tusKd;rJh ukd jyKaeonf – [k &efjiKd;zG@J jcif;jzifh tb,faumif;usKd;& rnfenf;[k
5: grudge based on the idea that ‘he is doing badly upon my loved ones, what good
will it do to harbour grudge; thus, it is overcome.
6/ rdrd cspfESpfoufol. tusKd;rJh ukd jyKvdrfhrnf – [k &efjiKd;zG@J jcif;jzifh tb,faumif;usKd;& rnfenf;[k
6: grudge based on the idea that ‘he will do badly upon my loved ones, what good
7/ rdrd rcspf rESpfoufol. tusKd;&Sd ukd jyKcJhjyD – [k &efjiKd;zG@J jcif;jzifh tb,faumif;usKd;& rnfenf;[k
7: grudge based on the idea that ‘he had done well upon my hated ones, what good
will it do to harbor grudge; thus, it is overcome.
8/ rdrd rcspf rESpfoufol. tusKd;&Sd ukd jyKaeonf – [k &efjiKd;zG@J jcif;jzifh b,faumif;usKd; &rnfenf;
[k odjrifjyD; - &efjiKd;zGJ@jcif; jidrf;.
8: grudge based on the idea that ‘he is doing well upon my hated ones, what good
9/ rdrd rcspf rESpfoufol. tusKd;&Sd ukd jyKvdrfhrnf – [k &efjiKd;zG@J jcif;jzifh tb,faumif;usKd; &rnfenf;
[k odjrifjyD; - &efjiKd;zGJ@jcif; jidrf;. /
9: grudge based on the idea that ‘he will do well upon my hated ones, what good
wd;k wufjcif; (0daoobm*d,) . ta=umif;w&m;rsm; - q,f yg;pk (ukov urRyx w&m; 10 yg;)
Group of ten items (Tenfold wholesome causes of action):
1/ yg%mwdygwm a0&r%d ] ol@toufowfrSKrS a&Smif=uOfjcif; 1: Avoidance of killing,
2/ t'dEMm'gem a0&r%d ] ol@OpPmckd;rSKrS a&Smif=uOfjcif; 2: of stealing,
3/ umarok rdp>mpm&m a0&r%d ] ol@om;r,m;jypfrSm;rSKrS a&Smif=uOfjcif;
4/ rkom0g'g a0&r%d ] rkom;pum;ajym=um;rSKrS a&Smif=uOfjcif; 4: of lying,
5/ ydok%0gpm a0&r%d ] ukef;wkduf cspfcifrSKysufapaompum; ajym=um;rSKrS a&Smif=uOfjcif;
5: of slandering,
6/ z&ko0gpm a0&r%d ] =urf;xrf;&dkif;jyaompum; ajym=um;rSKrS a&Smif=uOfjcif;
6: of rude/hash speech,
7/ or‰y`vmy0gpm a0&r%d ] tusKd;rJh ydefzsif;aompum; ajym=um;rSKrS a&Smif=uOfjcif;
7: of foolish babble,
8/ tebdZPsm ] remvkrd SK r&Sdjcif; 8: unselfishness,
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9/ tAsmyg' ] aomuAsmyg'rsm; pdw,
f kwfrmrsm; pdwt
f yltyifrsm; uif; / r&Sdjcif;
9: good-will,
10/ orRm'dÏd ] tjrifrSef &Sdjcif; / 10: right view.
wkid fyifv#if (v#kd@0Suf) ayguf=um;wwfaom yk*~Kdvf 9 a,muf Nine persons who let out a secret:
1/ &m* xlajymol 1: The lustful,
2/ a'go xlajymol 2: angry man, person of anger-natured,
3/ arm[ xlajymol 3: deluded man,
4/ ta=umufvGefol 4: the timid,
5/ aiGa=u; t"duxm;ol 5: money-man, greedy person,
6/ rdef;r 6: woman,
7/ rl;,pfaq;0g;aot&ufpGJol 7: drunkard and drug-addict,
9/ uav;oli,f / 9: child.
wkid f;=uD; 16 wkid f; (bk&m;vufxufawmf)
The sixteen states/countries in India at/around the time of Lord Buddha:
1/ umod wkdif; 1: Kāsi,
2/ aumov wkdif; 2: Kosala,
3/ t*F wkid f; 3: Aṅga,
4/ r*" wkid f; 4: Magadha,
5/ 0Z…D wkid f; 5: Vajjī,
6/ rv† wkdif; 6: Malla,
7/ apwd, wkid f; 7: Cetiya,
8/ 0Ho wkid f; 8: Vaṃsa,
9/ uk&k wkdif; 9: Kuru,
10/ yÌmv wkdif; 10: Pañcāla,
11/ rp> wkdif; 11: Maccha,
12/ ol&aoe wkdif; 12: Sūrasena,
13/ tou wkdif; 13: Asaka,
14/ t0Eœd wkdif; 14: Avanti,
15/ *E<m& wkid f; 15: Gandhāra,
16/ aumorBD (0g) uarBmZwkid f; / 16: Kosambhī or Kambhoja.
wd Ho edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 16 ckajrmuf u¾jzpfonf / *gxm 30 (wd Ho)
yk'fcef@ yg&Sdaom Zmwfawmfrsm; jzpfI wd Ho edygwf[kac:onf / Zmwfawmfaygif; 10 yg0ifonf /
Tiṃsa-nipāta (Jātaka): This is the sixteenth chapter of the 550 Birth-stories:
each of them consists of about thirty verses, thus, thirty-verse-stories.
There are 10 stories in this chapter.
wd Ho edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifzk\ t&Sifom&dykwW t&SiftmeEN
&[Eœmrax&f 3 yg;wkd@onf *gxmokH;q,fpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif; jzpfonf /
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Tiṃsa-nipāta (Theragāthā): This is a collection of joyous verses uttered by 3
male-monks (arahanta), Phussa, Sāriputta, and Ānanda, at the time of Lord
Buddha. Each uttered thirty verses (tiṃsa).
wd Ho edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr okbmZD0urŠ0edum &[Eœm ax&Dr
onf *gxm okH;q,f O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Tiṃsa-nipāta (Therīgāthā): This is a collection of joyous verses uttered by a
female-monk (arahanta), Subhājīvakambavanikā by name, at the time of Lord
Buddha. She uttered thirty verses (tiṃsa).
awrd, Zmwf - Zmwfawmf=uD; 10 zGJ@ Y yxr Zmwf / tm%mykdif rif;vkyf&jcif;. tjypftm; jrifojd yD;
awmxGufcg &aohjyKjcif; ta=umif;ukd tav;xm; az:jyonf /
Temiya Jātaka – The first birth-story of the ten great jātakas; It describes
the vice of kingship (politic) and the virtue of renunciation.
aw&ou edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 13 ckajrmuf u¾jzpfonf / *gxm 13 (aw&o)
yk'fcef@ yg&Sdaom Zmwfawmfrsm;jzpfI aw&ou edygwf[kac:onf / Zmwfawmfaygif; 10 yk'fyg0ifonf /
Terasaka-nipāta (Jātaka): This is the thirteenth chapter of the 550 Birth-stories:
each of them consists of about thirteen verses; thus, thirteen-verse-stories.
aw&ou edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifaom%aumVd0do &[Eœm rax&f
q,fho;kH *gxm O'gef;usL;&ifh awmfrljcif;ukd pkpnf;xm;jcif;jzpfonf /
Terasaka-nipāta (Theragāthā): This is a collection of 13 joyous verses uttered by
a monk, Soṇakoḷivisa by name, at the time of Lord Buddha.
awm (bm0em) 40 Forty kinds of contemplation:
1/ tedpPawm ] rjrJ [k&SKrSwfjcif; 1: Contemplation one’s life as impermanence,
2/ 'kuaQ wm ] qif;&J [k&SKrSwfjcif; 2: as suffering,
3/ a&m*awm ] tema&m*g [k&SKrSwjf cif; 3: as disease,
4/ *E<awm ] eHapmfonf [k&SKrSwjf cif; 4: as foulness,
5/ ov†awm ] ajimifhwHoif; [k&SKrSwjf cif; 5: as thorn,
6/ tmAm"awm ] tema&m*g ESdyfpufrSK [k&SKrSwfjcif; 6: as torturing by diseases,
7/ 0,awm ] tysuf [k&SKrSwfjcif; 7: as dissolving,
8/ 0,avmuawm ] tysufavmuygwum; [k&SKrSwfjcif; 8: as a world of dissolving,
9/ pkwdawm ] pkawraeao&rnf [k&SKrSwfjcif; 9: as a dying-thing,
10/ Oy`'N0awm ] ESdyfpufrSK [k&SKrSwfjcif; 10: as torturing,
11/ b,awm ] ab; [k&SKrSwfjcif; 11: as danger,
12/ tbd&lydawm ] tvGefa=umufrufbG,f [k&SKrSwfjcif; 12: as a great frightening,
13/ Oyo*~awm ] teD;uyfpD&ifwwf. [k&SKrSwfjcif; 13: as closed-conditioning,
14/ pvawm ] wkHvSKyfwwf. [k&SKrSwjf cif; 14: as trembling,
15/ yb*kFawm ] aysmufysufwwf. [k&SKrSwjf cif; 15: as disappearing,
16/ t"k0awm ] tjrJwnfrae [k&SKrSwjf cif; 16: as no permanence,
17/ twm%awm ] uk;d uG,f&mr&Sd [k&SKrSwfjcif; 17: as no depending on,
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18/ tav%awm ] ykef;atmif;&mr&Sd [k&SKrSwjf cif; 18: as no hiding place,
19/ to&%awm ] qnf;uyfrSDckd&mr&Sd [k&SKrSwfjcif; 19: as no refuge,
20/ tmo0awm ] tma0gw&m;wkd@.tm&kH [k&SKrSwfjcif; 20: as the object of mental fluxes,
21/ wkp>awm ] tcsnf;ESD; [k&SKrSwjf cif; 21: as uselessness,
22/ oknawm ] qdwfokOf;wwf. [k&SKrSwfjcif; 22: as voidness,
23/ tewWawm ] uk, d fykdif twWr[kwf [k&SKrSwfjcif; 23: as selflessness,
24/ tm'De0awm ] tjypf [k&SKrSwjf cif; 24: as fault,
25/ 0dy&d%mr"rRawm ] azgufjyefwwfaomoabm [k&SKrSwfjcif;25: as deterioration,
26/ tom&awm ] tESpfom& r&Sd [k&SKrSwfjcif; 26: as no-essence,
27/ tv†rlvuawm ] ysufpD;jcif;v#if rl&if;&Sd. [k&SKrSwfjcif; 27: as a root of decay,
28/ 0Ïeawm ] owfI jywfwwf. [k&SKrSwjf cif; 28: as a killer,
29/ 0db0awm ] b0tjzpftxl;od@k ajymif;wwf. [k&SKrSwfjcif; 29: as changing to the new,
30/ oH0Ã%awm ] oif;csKdif;pmjzpf. [k&SKrSwfjcif; 30: as a thing of cemetery,
31/ oHacwWawm ] tckduftwef@r#omjzpf. [k&SKrSwfjcif; 31: as momentary,
32/ tmrdoawm ] tpm;taomufukd rSDae&. [k&SKrSwjf cif; 32: as depending on food,
33/ Zmwd"rRawm ] yÉdoaE< wnfae&. [k&SKrSwfjcif; 33: as a nature of being born,
34/ Z&m"rRawm ] tkd&. [k&SKrSwjf cif; 34: as a nature of old age,
35/ r&%"rRawm ] ao&. [k&SKrSwfjcif; 35: as a nature of death,
36/ aomu"rRawm ] pkd;&drf&. [k&SKrSwfjcif; 36: as a nature of sorrow,
37/ y&da'0"rRawm ] ikda=uG;&. [k&SKrSwfjcif; 37: as a nature of lamentation,
38/ Oyg,mo"rRawm ] jyif;pGmyifyef;&. [k&SKrSwfjcif; 38: as a nature of despair,
39/ oHudavo"rRawm ] npfnL;wwf. [k&SKrSwfjcif;39: as a nature of dirtiness,
40/ ed\&%"rRawm ] vJavsmif;rSDckd&mr&Sd[k&SKrSwfjcif; / 40: as a nature of no-dependence.
awmifu|ef;om;wkd@ wm0wd HomewfESifh ajrmufu|ef; (OwW&uk&k) om;wkd@xuf omvGefrSK 3 rsKd;
(wdXmeokwf / e0uedygw / t*Fkw&W ygVd)
The people of Jambudīpa (South Island) surpass the Tāvatiṃsā devas and
the people of Uttarakuru (North Island) in three respects:
1/ &J&ifhjcif; 1: Brevary,
2/ ckdifjrJaomowd&jSd cif; 2: mindfulness,
3/ r*~if&Spfyg;ukd usifhoHk;Ekdifjcif; / 3: chance to practice the noble eightfold path.
awmxGuf&[ef;rsm; jzpfEkdifcJaom t&m 5 rsKd;
Five things hard to find in a monk who was ordained when he was old:
1/ edyka%m ] odrfarG@EknHhjcif; 1: Being subtle-minded,
2/ tmuyòràEMm ] =unfnKdbG,faqmifjcif; 2: proper in deportment/behavior,
3/ A[k\kawm ] t=um;tjrifokwrsm;jcif; 3: being well-learned,
4/ "rRuxdaum ] w&m;a[majymEkdifjcif; 4: a preacher of dhamma,
5/ 0de,"a&m ] 0denf;aqmifjyD; wwfoed m;vnfjcif; / 5: well-versed in vinaya.
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awmxGuf&[ef;rsm; jzpfEkdifcJaom t&m 5 rsKd; (wenf;)
More five things hard to find in a monk who was ordained when he was old:
1/ ok0apm ] qkdqkH;rvG,fjcif; 1: Speaking well or obedience,
2/ ok*~[dw*~g[D ] aumif;pGm aqmifxm;Ekdifjcif; (w&m;awmfrsm; 0denf;rsm;ukd)
2: well grasping (to grasp dhamma and vinaya),
3/ y'uQ%
d *~g[D ] &kdaoav;pm;pGm aqmifxm;Ekdifjcif; 3: respectful grasping,
4/ "rRuxdaum ] w&m;a[majymEkdifjcif; 4: a preacher of dhamma,
5/ 0de,"a&m ] 0denf;aqmifjyD; wwfoed m;vnfjcif; / 5: well-versed in vinaya.
awmae&[ef;. tem*wfta&; awG;ar#mf =uHpDjcif; 5 rsKd;
Five thoughts a forest-monk should consider:
1/ igwpfa,mufwnf; awmxJrSm ajrGuif;ukdufI tcsdefra&G; aoEkdifonf / okd@a=umifh r&ao;aom
w&m;ukd&atmiftm;xkwfrnf /
1: I, alone in the forest, may be killed by snake-bite at any time; so I should srike
hard to gain the dhamma what is not gained yet.
2/ igwpfa,mufwnf; awmxJrSm tpm;rSm; onf;ajcavxI tcsdefra&G; aoEkdifonf / ok@d a=umifh
r&ao;aom w&m;ukd &atmiftm;xkwfrnf /
2: I, alone in the forest, may be killed by food-poison etc., at any time; so I should
srike hard to gain the dhamma what is not gained yet.
3/ igwpfa,mufwnf; awmxJrSm ajrG jcaoFh usm; opfuu
kd fI tcsdefra&G; aoEkdifonf / okd@a=umifh
3: I, alone in the forest, may be killed by lion, tiger etc., at any time; so I should
4/ igwpfa,mufwnf; awmxJrSm olckd; "g;jy vlru
kd fowfI tcsdefra&G; aoEkdifonf / okd@a=umifh
4: I, alone in the forest, may be killed by thief, robber etc., at any time;
so I should srike hard to gain the dhamma what is not gained yet.
5/ igwpfa,mufwnf; awmxJrSm bDvl; obuf aESmuf,Sufzrf;pm;I tcsdefra&G; aoEkdifonf /
ok@d a=umifh r&ao;aom w&m;ukd &atmiftm;xkwfrnf /
5: I, alone in the forest, may be killed by ogre, ghost etc., at any time; so I should
awmifhwI r&aumif;aom t&m 5 rsKd; Five states not to be gotten:
1/ rtkdygapESifh 1: Not to be old,
2/ remygapESifh 2: not to be sick,
3/ raoygapESifh 3: not to be dead,
4/ rukefygapESifh 4: not using up,
5/ rysufpD;ygapESifh / 5: not to perish.
awmif ig;vkH;umckd / &mZj*Kd[f (&mZj*Kd[fjrKd@&Sd awmif 5 vk;H )
awmifpOf 7 xyf - jrifhrkd&f awmifajcukd ywf0ikd f;aeaom awmifpOf 7 xyf&Sd. (oDwm 7 wef ) /
,if;awmifpOf 7 xyf wk@d rSm -
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There are seven mountain-ranges which successively, near to far,
encircle the Mt. Meru. They are as follows:
1/ ,k*E<& awmif ,lZem 42000 jrifh. 1: Yugandhara, 42,000 yūjanā in hight
2/ ToE<& awmif ? 21000 2: Isandhara, 21,000 ,, ,,
3/ u&0du awmif ? 10500 3: Karavika, 10,000 ,, ,,
4/ ok'\e awmif ? 5250 4: Sudassana, 5,250 ,, ,,
5/ aerdE<& awmif ? 2625 5: Nemindhara, 2,625 ,, ,,
6/ 0dewWu awmif ? 1312½ 6: Vinattaka, 1,312½ ,, ,,
7/ t\uÀ awmif ? 656¼ jrifh. / 7: Assakaṇṇa. 656¼ ,, ,, .
awmifykd@yrm / TcE<m (0rRduokwfvm jy\em - pum;xm - 15 csuf )
awmif;qk 5 rsKd; - a'0'wf bk&m;&SifxH (a'0'wf bk&m;&SifxH awmif;qkdaomqk 5 rsKd; )
awmxGuf usifh&mY xdyfvef@a=umuf&GH@rSK uif;a0;&ef jynfph kH&rnfhw&m; 16 yg; (b, ab&0 okwf)
Sixteen dhammas needed to stay and to meditate fearlessly in the remote
junkle-thicket:
1/ um,uH pif=u,fjcif; 1: Purity in bodily conduct,
2/ 0pDuH pif=u,fjcif; 2: in verbal conduct,
3/ raemuH pif=u,fjcif; 3: in mental conduct,
4/ toufarG;rSK pif=u,fjcif; 4: in livelihood,
5/ tbdZPsm rxm;jcif; 5: uncovetousness,
6/ arwWmpdwf xm;jcif; 6: loving-kindness,
7/ xde rd'< uif;jcif; 7: without sloth and torpor,
8/ jidrf;at;aom pdw&f Sdjcif; 8: peaceful mind,
9/ 0dpdudp>mukd ausmfvGefjcif; 9: beyond doubt,
10/ rdrdudk,fukd rajrSmufyifh 10: not self-praise and no disparagement of others,
olwyg;wkd@tm; ruJ&h Jhjcif;
11/ a=umuf&GH@rSK uif;jcif; 11: free from trepidation/fear,
12/ tvked nf;jcif; 12: few wishes,
13/ =uKd;pm;tm;xkwfjcif; 13: energy,
14/ owd jrJ xif&Sm;jcif; 14: mindfulness,
15/ orm"d &Sdjcif; 15: concentration,
16/ ynm ESifh jynfph kHjcif; / 16: wisdom.
awmae&[ef;. usifh0wfrsm; (a*gvd,medokwf / rZPsdryÀmoygVd)
1/ oDwif;okH;az:wk@d tm; &kdaoavpm;jcif; 1: Respect toward fellow-monks,
2/ oHCmhtv,faexkdif&mY oifhawmfvdrfrmjcif; 2: skill in seating among saṁgha,
3/ 0wf=uD;0wfi,fjynfhpkHjcif; 3: good behavior,
4/ &GmwGif;ok@d apmapmr0ifa&muf aemufrusapyJ jyefjcif;
4: entering village not too early and returning not too late,
5/ qGrf;pm;jyD;aemuf tdrfrvnfjcif; 5: not visiting families (after lunch),
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6/ pdwf ravrvGijfh cif; 6: not wandering/frustrated mind,
7/ ESKwfr=urf;jcif; 7: no rough-tongue,
8/ qk;H rvG,fjyD; rdwfaqGaumif;&Sjd cif;
8: easy to correct (docile) and having good friend,
9/ ÁajEN apmifhpnf;jcif; 9: guarding the sense-doors,
10/ tpm;taomufY twkdif;twmukd odjcif; 10: moderation in eating,
11/ Ekd;=um;tm;xkwfjcif; 11: vigilance,
12/ 0D&d,&Sdjcif; 12: effort,
13/ xifaomowd&Sdjcif; 13: mindfulness,
14/ wnf=unfjcif; 14: concentration,
15/ ynm^m%f&Sdjcif; 15: wisdom,
16/ ydÉuwfY vdrRmjcif; 16: skill in the Scriptures,
17/ jidrfoufaom 0darmuQ&Sdjcif; 17: applying himself to liberation,
18/ psmefr*fzkdvf&atmif tm;xkwfjcif; /
18: applying himself to super-human states (to attain jhāna, magga and phala).
awmifa0S;vSL&usKd; 6 yg; Six benefits of donating cane:
1/ om;orD; rsm;pGm&jcif; 1: A lot of kids,
2/ xdwfvef@rSK r&Sdjcif; 2: no fear,
3/ apmifha&Smufolrsm;jcif; 3: guarded by many,
4/ tESdyfpuf rcH&jcif; 4: no torture,
5/ c|wf,Gif;rSK r&Sdjcif; 5: faultlessness,
6/ pdwf rwkefvSKyfjcif; / 6: firm mind, unwaver mind.
awmf0ifol 4 a,muf The four wives/ladies of role model: (in the Buddhist Scriptures):
1/ tr&m a'0D – ra[mo". rdzk&m; 1: Amarā, Queen of Mahosadha,
2/ pENuEd N&D – pENuEd M&m. ZeD;=uifaz: 2: Canda Kinnarī, Canda Kinnarā’s wife,
3/ r'ND a'0D – ao\ EW&mrif;. rdzk&m; 3: Maddī, Queen of Vessantara,
4/ orŠLv a'0D - aomwˆdaoerif;. rdzk&m; / 4: Sambūla, Queen of Sotthisena.
wHylpm; (oGm;wkduf) jcif;. tusKd; 5 yg; Five advantages from chewing tooth-stick:
1/ rsufpd =unfvifjcif; 1: Clear eyes,
2/ cHwGif;eH@ aumif;jcif; 2: good-smelling mouth,
3/ t&oma=umrsm; pif=u,fjcif; 3: purifying the channels of taste,
4/ onf;ajc ovdyfrsm; tpmukd tm;ay;jcif; 4: phlegm and mucus make food digested,
5/ xrif; jrdefjcif; / 5: enjoying food.
(wHylrpm; - oGm;rwku
d f - jcif;. tjypfrsm;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five disadvantages from not chewing tooth-stick are opposite of the above.)
wHjrufvSnf;jcif; tusKd; 5 yg; Five benefits of sweeping/cleaning:
1/ rdrdpdwf =unfvifjcif; 1: Being pleased himself,
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2/ olwyg;wkd@.pdwf =unfvifjcif; 2: being pleased others,
3/ ewfrsm; ESpfouf0rf;ajrmufjcif; 3: loving-kindness by deities,
4/ aumif;rSK qnf;yl;jyD;jzpfjcif; 4: having done good deeds,
5/ ewf&Gm ok*wd vm;&jcif; / 5: good state after death.
wkH 3 wkH ] 0gwGif;umv Y &[ef;awmfrsm; 7 &uf=um 0gyefomG ;Ekdifaom ta=umif; 3 yg;
The three reasons a monk can leave from his temple during the rainy retreat
for 7 days at most:
1/ 'geÌ 'gwkH ] tvSLay; tvSLcH&ef 1: For a donation-ceremony,
2/ "rRÌ aomwkH ] w&m;em (a[m) &ef 2: for a dhamma-talk,
3/ bduKQ H p y\dwHk ] &[ef;awmfrsm;ukd zl;jrif&ef / 3: for seeing monk(s).
(x)
xrf;ykd; (wpfaygufwnf;&Sd) yifv,fa=umajrmonfh Oyrm (vlb0 &cJonfh Oyrmrsm; )
xrif;csuf aemufus (xrif;csuf aejrifh) jcif;. tjypf 5 yg;
Five disadventages of a family who cooks late:
1/ {nhfonf c&D;oGm;wkd@tm; tcsdefrSD rau|;arG;Ekdifjcif;
1: Not serving the visitors on time,
2/ Avdewfpm rylaZmfEkdifjcif;
2: no timely oblation to deities,
3/ npmrpm;=uaom &[ef;ykÀm;wk@d tm; rvSL'gef;Ekdifjcif;
3: not offering the recluses who do not eat after midday,
4/ tvkyform;rsm; qmqmavmifavmifjzifh rsufESmromyJ tvkyfvkyf&jcif;
4: slaves and employees working under hunger,
5/ tcgvGefrS pm;&I =oZmtm[m& r&Sdjcif; /
5: less nutrition of untimely food.
(xrif;csufapm tcsdefrSD (aerjrifh) jcif;. tusKd; 5 yg; rSm txufygw@kd rS qef@usifbufjzpfonf)
(Five adventages of a family who cooks early/timely are opposite of the above.)
xrif;tazsmf vSL&usKd; 10 yg; Ten benefits of donating rice and soup (annapāna):
2/ cGeftm;=uD;jcif; 2: strength,
3/ wnf=unfjcif; 3: gentlemanhood, concentration,
5/ tjcHt&Hrsm;jcif; 5: entourage,
6/ csrf;omjcif; 6: happiness, wealth,
7/ pm;zG,f &vG,fjcif; 7: easily getting solid food,
8/ aomufzG,f &vG,fjcif; 8: easily getting liquid food,
9/ &J&ifhjcif; 9: courage,
xdjcif; 5 yg; (&Sdckd;&m=urf;ysOfrSmxd) The five touches onto the floor in obeisance:
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1/ wHawmif 1: two elbows,
2/ ezl; 2: forehead,
3/ vuf 3: both hands (palms),
4/ ajc 4: two feet,
5/ 'l; 5: knees.
xdyfvef@a=umuf&@GH rSK uif;a0;&ef w&m; 16 yg; (awmxGuf usifh&m Y xdyfvef@a=umuf&GH@rSK uif;a0;&ef
jynfph kH&rnfh w&m; 16 yg; )
xkwfaz:jyrS ay:vGifaerS wifhw,f t&m 3 rsKd; Three things not to be covered for good:
1/ v0ef; 1: Moon,
2/ ae0ef; 2: Sun,
3/ bk&m;&Sif. w&m;awmf / 3: Buddha’s teachings.
xkydum Pinnacle.
xkv†ZOf; (tmywf) Thick sin/offense/transgression.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; Dhammas hard to penetrate:
1/ tmeEœ&du apawm orm"d ] 1: Uninterrupted mental concentration.
t=um;tvwf r&Sdaom orm"dpdwf /
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - ESpfyg;pk Group of two items:
1/ owW0gwkd@. npfnL;rSK ta=umif;w&m;rsm;
1: The root-condition of the difilements of beings,
2/ owW0gwkd@. pif=u,frSK ta=umif;w&m;rsm; /
2: The root-condition of the purifications of beings.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - ok;H yg;pk (xGufajrmuf&m "mwf 3 yg;)
Group of three items (three elements that make for deliverance):
1/ umr*k%fw&m;wkd@rS xGufajrmuf&m aeuQr
1: Deliverance from sensuality, that is, renunciation,
2/ &kyfw&m;wkd@rS xGufajrmuf&m emrf
2: deliverance from material forms, that is, immaterial,
3/ a=umif;usKd;jzpfpOf ocFw w&m;wkd@rS xGufajrmuf&m eda&m" (edAŠmef) /
3: deliverance from compounded and conditionally arisen things,
that is, cessation (Nibbāna).
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - av;yg;pk (orm"d 4 yg;)
Group of four items (Four concentrations):
1/ [me bm*d, orm"d ] ,kwfav#mh&ef orm"d
1: Concentration conductive to decline,
2/ Xdwd bm*d, orm"d ] wnfwef@&ef orm"d 2: conductive to exist,
3/ 0daoo bm*d, orm"d ] xl;jcm;&ef orm"d 3: conductive to distinction,
4/ edaAŠ" bm*d, orm"d ] xkx
d Gif;odjrif&ef orm"d / 4: conductive to penetration.
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xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - ig;yg;pk Group of five items:
1/ umr - umr*k%frS xGufajrmufjyD; tmo0uif;aom aeuQr pdwf
1: Deliverance from sense-desires without corruptions,
2/ Asmyg' - jypfrSmjcif;rS xGufajrmufjyD; tmo0uif;aom tAsmyg' pdwf
2: from ill-will without corruptions,
3/ 0da[o - yifyef;jcif;rS xGufajrmufjyD; tmo0uif;aom t0da[o pdwf
3: from cruelity without corruptions,
4/ &kyfrS xGufajrmufjyD; tmo0uif;aom emrf
4: from forms without corruptions,
5/ ouUm, - igpGJrS xGufajrmufjyD; tmo0uif;aom ouUm,ed\&% pdwf /
5: from personality without corruptions.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - ajcmufyg;pk (pdwfvGwfajrmuf csrf;oma=umif;w&m; 6 yg;)
Group of six items (Six elements making for deliverance):
1/ arwWm apawm0drkwWd - cspfjcif;arwWmjzifh pdwf. vGwfajrmuf csrf;omrSK
1: The emancipation of the heart through loving-kindness,
2/ u&k%m apawm0drkwWd - oem;jcif; u&k%mjzifh pdwf. vGwfajrmuf csrf;omrSK
2: through compassion,
3/ rk'dwm apawm0drkwWd - 0rf;ajrmufjcif; rk'dwmjzifh pdwf. vGwfajrmuf csrf;omrSK
3: through sympathetic joy,
4/ OayuQm apawm0drkwWd - v#pfvsL&SKjcif; OayuQmjzifh pdwf. vGwfajrmuf csrf;omrSK
4: through equanimity,
5/ tedrdwmW apawm0drkwWd - pdwt
f m&kH edrdwfukd r,ljcif;jzifh pdwf. vGwfajrmuf csrf;omrSK
5: through the signless emancipation of the heart,
6/ toRrd me ork*ƒgw - ig[laom rmefukd y,fowfjyD; pdwf. vGwfajrmuf csrf;omrSK /
6: through eradicating the idea/conceit of ‘I am’.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - ckESpfyg;pk (olawmfaumif; w&m; 7 yg;)
Group of seven items (Seven properties/qualities/characters of a good person):
1/ "rRnL – ygVdukd odjcif; 1: Knowing the Paḷi,
2/ twˆnL – teuf t"dy`g,fukd odjcif; 2: knowing the meaning,
3/ twWnL – rdrd. oDv orm"dd ynm 3: knowing the level of one’s own morality,
twkid f;t&Snfukd odjcif; concentration and wisdom,
4/ rwWnL – tvSLcH&m pm;aomuf&m Y 4: knowing the measure of one’s eating
twkid f;t&Snfukd odjcif; and receiving,
5/ umvnL – vkyfaqmif&m&m wkd hY 5: knowing the right time (to do something),
oifhawmfaom tcsdefumvukd odjcif;
6/ y&donL – y&dowf tvku d kd odjcif; 6: knowing one’s own audience,
7/ yk*~vnL – aygif; oifh/roifh yk*~Kv
d f ukd odjcif; /
7: knowing the persons whether to be associated with or not.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - &Spfyg;pk (&yfjypf 8 yg;) &yfjypf 8 yg;Y jzpf&Sdaeaom
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olrsm;onf opPmw&m;ukd xk;d xGif; odjrif&ef rjzpfEkdif=uyg /
Group of eight items (eight uncongenial locations: Those who are under the
following situations/locations, cannot penetrate into the Truth.)
1/ i&J 1: Hell,
2/ wd&p>mef 2: animal,
3/ jydwWm (tok&um,f) 3: hungry ghost,
4/ t&lyESifh tonowfjA[Rm 4: formless and mindless brahmas,
5/ ypPE&œ pf t&yf 5: remote location, i.e., where Buddha’s teachings
cannot reach,
6/ t,lrSm;ol 6: wrong viewer,
7/ vlpOf rrSDol 7: dull/deformed person,
8/ omoemy tcg / 8: outside the appearance of Buddha.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - uk;d yg;pk Group of nine items:
1/ "mwf taxGaxG tjym;jym;&Sd.
1: There are different elements.
2/ "mwf axGjym;aoma=umifh z\ - tawG@ axGjym;.
2: Owing to difference of element, there is difference of contact.
3/ z\ axGjym;aoma=umifh a0'em – cHpm;rSK axGjym;.
3: Owing to difference of contact, there is difference of feeling.
4/ a0'em axGjym;aoma=umifh onm – rSwfom;rSK axGjym;.
4: Owing to difference of feeling, there is difference of perception.
5/ onm axGjym;aoma=umifh ouFy` - t=uHtpnf axGjym;.
5: Owing to difference of perception, there is difference of thought.
6/ ouFy` - t=uHtpnf axGjym;aoma=umifh qEN - vkt
d if axGjym;.
6: Owing to difference of thought, there is difference of intention.
7/ qEN axGjym;aoma=umifh y&dVm[ - ylyefrSK axGjym;.
7: Owing to difference of intention, there is difference of obsession.
8/ y&dVm[ - ylyefrSK axGjym;aoma=umifh y&da,oem - &SmrSD;rSK axGjym;.
8: Owing to difference of obsession, there is difference of quest.
9/ y&da,oem - &SmrSD;rSK axGjym;aoma=umifh vmb - &&SdvmrSK axGjym;. /
9: Owing to difference of quest, there is difference of what is gained.
xk;d xGif; odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; - q,fyg;pk (t&d,m0go ] t&d,myk*~Kdvfrsm; aexkdifjcif;
10 yg;) t"dy`g,f tao;pdwf rsm;ukd okwfygxdu ygVdawmfESifh 'ouedygwf t*FkwW&ygVdawmf
wk@d rSm =unfhyg ?
Group of ten items (the ten Ariya’s dispositions – See detail in the Long
Discourses (Pāthika Vagga) and the Gradual Discourses (Dassaka Nipāta):
1/ ig;yg;aom w&m;ukd y,fjcif; 1: Having got rid of five factors,
2/ ajcmufyg;aom w&m;ESifh jynhfpkHjcif; 2: possessing six factors,
3/ tapmifhta&Smuf w&m;wpfyg;ESifhaejcif; 3: having established one guard,
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4/ trSDav;yg; &Sdjcif; 4: observing the four supports,
5/ rdrdtjrifom rSefonf [laomt,lr&Sdjcif; 5: having got rid of the idea that ‘one’s
belief alone is the Truth’,
6/ tusifhrSefukd &Sm&efrvkdawmhI jidrf;at;jcif; 6: having quite abandoned quest, thus,
living in peace,
7/ t=uHtpnfw@kd .aESmuf&SufrSKrS uif;a0;jcif; 7: purity of motive,
8/ jidrf;csrf;aom ukd,ftrlt&m&Sdjcif; 8: having tranquilized the emotions,
9/ vGwfajrmufjyD;aom pdwf&jSd cif; 9: well-liberated heart,
10/ vGwfajrmufjyD;aom ynm&Sdjcif; / 10: well-liberated wisdom.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; Things/dhammas to be thoroughly learnt:
1/ oaAŠ owWm tm[m&Ïdwdum ] owW0gtm;vkH;wk@d onf tpmtm[m&ukd rSDae&ukef. /
1: All beings are maintained by nutriment.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - ESpfyg;pk ("mwf 2 yg;)
Group of two items (Two elements):
1/ ocFw "mwf ] &kyfemrf jzpfysufw&m;rsm; 1: The conditioned,
2/ tocFw "mwf ] jzpfysufr&Sdaom edAŠmefw&m; / 2: the unconditioned.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - ok;H yg;pk ("mwf 3 yg;)
Group of three items (Three elements):
1/ umr "mwf ] umr 11 bkH 1: The element of sense-desire,
2/ &ly "mwf ] &ly 16 bkH 2: the element of form,
3/ t&ly "mwf ] t&ly 4 bkH / 3: the formless element.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - av;yg;pk - t&d,opPm 4 yg; / (opPm 4 yg; )
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - ig;yg;pk (0drkwWm,we ] vGwfajrmufjcif;. ta=umif; 5 yg;)
Group of five items (Five bases of deliverance):
1/ q&maumif;xHrS "rRudk uk,
d fwikd foif,jl yD; usifh=uHtm;xkwfv#uf vGwfajrmufjcif;
1: After personally studying the dhamma under a good teacher, a person
practices in accordance with it and is livberated.
2/ olwyg;wkd@ oif,laepOf =um;odem;vnfjyD; usifh=uHtm;xkwfv#uf vGwfajrmufjcif;
2: After hearing the dhamma from others, a person practices in accordance
with it and is liberated.
3/ "rRudk &Gwyf Gg;aepOf oabmaygufv#uf vGwfajrmufjcif;
3: While reciting the dhamma, a person practices in accordance with it
and is liberated.
4/ "rRudk =uHpnfouf0ifjyD; usifh=uHtm;xkwfv#uf vGwfajrmufjcif;
4: After pondering the dhamma, a person practices in accordance with it
and is liberated.
5/ orm"d edrdwfukd tajccHI ynmwk;d yGg;vmv#uf vGwfajrmufjcif; /
5: Based upon some concentration-signs, a person practices in accordance
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with it and is liberated.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - ajcmufyg;pk (tEkwW&d, ] tjrwfqkH;w&m; 6 yg;)
Group of six items (Six unsurpassed things/dhammas):
1/ '\em EkwW&d, ] t&d,m yk*~Kdvfw@kd tm; zl;jrif&jcif; 1: Seeing the holy persons,
2/ o0em EkwW&d, ] olawmfaumif;w&m; em=um;&jcif; 2: listening to the true dhamma,
3/ vmbm Ekw&W d, ] o'<gw&m;wnf;[laom vmbfjynfhpkHjcif; 3: gaining of faith,
4/ odumQ EkwW&d, ] oDv orm"d ynm oduQm okH;yg;ukd oif=um;/usifhyGg;&jcif;
4: learning and practicing the three trainings {sīla (virtue), Samādhi
(concentration), paññā, (wisdom)},
5/ yg&dp&d,m EkwW&d, ] &wemokH;yg;tm; vkyfau|;&jcif;
5: serving the Triple Gem (Buddha, Dhamma, Saṃgha),
6/ tEk\wm EkwW&d, ] &wemokH;yg;ukd atmifhar@owd&jcif; /
6: recollecting the virtues of the Triple Gem.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - ckESpfyg;pk (ed'No 0wˆK ] &[Eœm jzpfa=umif;w&m; 7 yg;)
Group of seven items (Seven grounds to be an arahant):
1/ odumQ orm'ge ] oduQmok;H yg;usifhyGg;&ef xufjrufaom qEN ESifh jrwfE;kd rSK&Sdjcif;
1: Persistently and earnestly undertaking the trainings,
2/ "rRedoEœd ] w&m;ukd okdrSD; qifjcif&ef xufjrufaom qEN ESifh jrwfEkd;rSK&Sdjcif;
2: persistently, earnestly and closely studying the dhamma,
3/ Áp>m0de, ] tvk&d rufukd y,fazsmuf&ef xufjrufaom qEN ESifh jrwfEkd;rSK&Sdjcif;
3: persistently and earnestly getting rid of desires,
4/ yÉdov†me ] wa,mufwnf; usifh=uHaexkid f&ef xufjrufaom qEN ESifh jrwfEkd;rSK&Sdjcif;
4: persistently and earnestly finding solitude,
5/ 0D&d,m&rB ] tm;xkwf=uKd;pm;&ef xufjrufaom qEN ESifh jrwfE;kd rSK&Sdjcif;
5: persistently and earnestly arosing energy,
6/ owdaeyuU ] owd&ifhusuf&ef xufjrufaom qEN ESifh jrwfE;kd rSK&Sdjcif;
6: persistently and earnestly developing mindfulness,
7/ 'dÏdyÉda0" ] tjrifrSefukd xk;d xGif;od&ef xufjrufaom qEN ESifh jrwfEkd;rSK&Sdjcif; /
7: persistently and earnestly developing penetrative insight.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - &Spfyg;pk (0darmuQ 8 yg;;)
Group of eight items (Eight kinds of liberation):
1/ &lyD &lyged y\wd ] &kyf&SdjyD; &kyfrsm;ukd jrif.
1: Possessing form, one sees forms;
2/ tZPswWH t&lyonD A[d'<g &lyged y\wd ] rdrdo¿efrSm &kyfr&Sd[k rSwf,ljyD; jyify&kyfrsm;ukd jrif.
2: not perceiving material forms in oneself, one sees them outside;
3/ okbaEœ0 t"drkawWm a[mwd ] wifhw,faumif;rGefayonf [k rSwf,ljyD; vGwfajrmufrSK jzpf.
3: thinking: “it is beautiful” one becomes intent on it; one enters;
4/ teaEœm tmumaomwd tmumomeÌm,weH Oyor`Z… 0d[&wd ] tmumomeÌm,we
psmefukd qkdufa&mufjyD; ae.
4: the sphere of infinite space;
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5/ teEœH 0dnm%Eœd 0dnm%Ìm,weH Oyor`Z… 0d[&wd ] 0dnm%Ìm,we psmefukd
qkdufa&mufjyD; ae.
5: the sphere of infinite consciousness,
6/ ewˆd udÌDwd tmudÌnm,weH Oyor`Z… 0d[&wd ] tmudÌnm,we psmefukd
qkdufa&mufjyD; ae.
6: the sphere of non-thingness,
7/ ae0onmemonm,we psmefukd qkdufa&mufjyD; ae.
7: the sphere of neither-perception-nor-non-perception,
8/ onma0',dw eda&m" ukd qkdufa&mufjyD; ae. /
8: the cessation of perception and feeling.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - uk;d yg;pk (tEkykAŠ0d[m& ] tpOftwkid ;f 0ifpm;&rnfh w&m; 9 yg;)
Group of nine items (Nine successive abidings):
1/ yxr psmef 1: First absorption,
2/ 'kwd, psmef 2: second absorption,
3/ wwd, psmef 3: third absorption,
4/ pwkwˆ psmef 4: fourth absorption,
5/ tmumomeÌm,we psmef
5: the sphere of boundless space (ākāsānañcāyatana),
6/ 0dnmeÌm,we psmef
6: the sphere of boundless consciousness (viññānañcāyatana),
7/ tmudÌnm,we psmef
7: the sphere of nothingness (ākiñcaññāyatana),
8/ ae0onmemonm,we psmef
8: the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana).
9/ onma0',dw eda&m" ] onm ESifh a0'em csKyfjidrf;atmif 0ifpm;jcif; /
9: cessation of perception and feeling.
xk;d xGif;od&rnfh (tbdan,s) w&m;rsm; - q,fyg;pk (edZ…&0wˆK ] ysufpD;apaom ta=umif; 10 yg;)
Group of ten items (Ten causes of wearing-away):
1/ orRm 'dÏd - tjrifrSef&Sdaom oltm; rdp>m 'dÏd - tjrifrSm;onf ysufpD;uG,faysmufoGm;.
1: By right view, wrong view is worn away.
2/ orRm ouFy` - t=uHtpnfrSefaomoltm; rdp>mouFy` - t=uHrSm;onfysufpD;uG,faysmufoGm;.
2: By right thought, wrong thought is worn away.
3/ orRm 0gpm – tajymrSefoltm; rdp>m 0gpm - tajymrSm;onf ysufpD;uG,faysmufoGm;.
3: By right speech, wrong speech is worn away.
4/ orRm urR Eœ – tjyKrSefoltm; rdp>m urR Eœ - tjyKrSm;onf ysufpD;uG,faysmufoGm;.
4: By right action, wrong action is worn away.
5/ orRm tmZD0 – toufarG;rSK rSefot
l m; rdp>m tmZD0 – toufarG;rSm;rSKonf ysufpD;
uG,faysmufoGm;.
5: By right livelihood, wrong livelihood is worn away.
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6/ orRm 0g,mr – tm;xkwfrSK rSefoltm; rdp>m 0g,mr – rSm;,Gif;pGm tm;xkwfrSKonf ysufpD;
uG,faysmufoGm;.
6: By right effort, wrong effort is worn away.
7/ orRm owd – owdrSef &Sdot
l m; rdp>m owd – owdrSm;onf ysufpD;uG,faysmufoGm;.
7: By right mindfulness, wrong mindfulness is worn away.
8/ orRm orm"d – trSefwnf=unfrSK&Sdoltm; rdp>m orm"d – rSm;,Gif;aom wnf=unfrSKonf
ysufpD; uG,faysmufoGm;.
8: By right concentration, wrong concentration is worn away.
9/ orRm ^m% - rSefuefaom ^m%ftjrif&Sdoltm; rdp>m ^m% - rSm;,Gif;aom ^m%ftjrifonf
ysufpD;uG,faysmufoGm;.
9: By right knowledge, wrong knowledge is worn away.
10/ orRm 0drkwdW – trSefvGwfajrmufjyD;oltm; rdp> 0drkwdW – rSm;,Gif;aom vGwfajrmufrSKonf
ysufpD; uG,faysmufoGm;. /
10: By right deliverance, wrong deliverance is worn away.
xkid fIomusifh"kwif (aeoZ…du - xkid fIomusifh"kwif )
xD; vSL&usdK; 8 yg; Eight results of donating umbrella(s):
1/ tat;'%fudk cHESdKifjcif; 1: Endurance of coldness,
2/ tyl'%fukcd HESdKifjcif; 2: endurance of heat,
3/ jrLtnpfta=u; rvdrf;=uHjcif; 3: unsmearing the dust,
5/ tylaZmf cH&jcif; 5: respect by others,
6/ odrfarG@EknaHh om tom;ta&&Sdjcif; 6: subtle skin,
7/ pdwfoef@&Sif;jcif; 7: clear mind,
8/ t&[wWzkdvfxD; aqmif;&jcif; / 8: attainment of arahant-hood.
xly Burial mound that contains the ashes, belongings
and/or relics of an important person.
xlyxkdufaom yk*~Kdvf 4 yg; (apwD xkdufaom yk*~Kdvf 4 yg; )
xlyg&kH Mound, pagoda.
xl;jcm;aom Zmwfawmf 5 ck (Zmwfawmf 5 ck xl;jcm;rSK )
ax&f=uD; 0g=uD;wk@d =unfnKdcH av;pm;xkdufa=umif; w&m; 5 yg;
Five factors of elder monks of which they are worthy of respect:
1/ e uk[u ] vSnzfh sm;rSK r&Sdjcif; 1: Not trickstering/cheating,
2/ e vyu ] ajrSmufyifh ajymqkdrSK r&Sdjcif; 2: not flattering,
3/ e aerdwu
Wd ] t&dyfedrdwf n$ef;qkdpum; rajym=um;jcif; 3: not making signs,
4/ e edayòu
d ] acsmifydwfrdatmif ajymqkdwwfaompum; r&Sdjcif;
4: not insinuating/hinting,
5/ e vmabe vmbH edZd*Dodw ] ypPn;f ay;jyD; ypPnf;rsm;rsm;&atmif r=uHaqmifjcif; /
5: not giving something for gaining back.
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(ax&f=uD; 0g=uD;wk@d =unfnKdrcH& rav;pm;xkdufa=umif; w&m; 5 yg;rSm txufygw@kd rS qef@usifbuf)
(Five factors of elder monks of which they are not worthy of respect are
opposite of the above.)
ax&f=uD; 0g=uD;wk@d =unfnKdcH av;pm;xkdufa=umif; w&m; 5 yg; (wenf;)
More five factors of elder monks of which they are worthy of respect:
1/ &Zeda, e &Z…wd ] wyfrufp&m tm&kHukd rwyfrufjcif;
1: No attachment on attrative things,
2/ 'k\eDa, e 'k\wd ] jypfrSm;p&m tm&kHukd rjypfrSm;jcif;
2: no transgressing on the transgressed,
3/ arm[eDa, e rk,Swd ] awGa0p&m tm&kHukd rawGa0jcif;
3: no delusion on the deluding,
4/ ukyèDa, e uky`wd ] trsufxGufp&m tm&kHukd trsufrxGufjcif;
4: no anger on the angering,
5/ r'eda, e r'wd ] rmef,pfp&m tm&kHukd rmefr,pfjcif; /
5: no conceit on the objects of conceit.
(ax&f=uD; 0g=uD;wk@d =unfnKdrcH&rav;pm;xku
d fa=umif;w&m; 5 yg;rSm txufygw@kd rS qef@usifbuf)
1/ o'<g ] =unfnKdav;pm;rSK&Sdjcif; 1: Faith,
2/ [d&D ] raumif;rSKrS &Sufjcif; 2: moral shame,
3/ =owy` ] raumif;rSKrS a=umufjcif; 3: moral dread,
4/ tm&'<0D&d, ] =uKd;pm;jcif; 4: effort,
5/ ynm ] ynm&Sdjcif; / 5: wisdom.
(ax&f=uD; 0g=uD;wk@d =unfnKdrcH& rav;pm;xkdufa=umif; w&m; 5 yg;rSm txufygw@kd rS qef@usifbuf)
1/ oDv&Sjd cif; 1: Moral conduct,
2/ A[kokwrsm;jcif; 2: vast learning,
3/ aumif;aompum; &Sdjcif; 3: pleasant words,
4/ psmefav;yg; &jcif; 4: four trances (jhānas),
5/ tmoa0gw&m; ukefcrf;jcif; / 5: extinction of mental fluxes.
(ax&f=uD; 0g=uD;wk@d =unfnKdrcH&rav;pm;xku
d fa=umif;w&m; 5 yg;rSm txufygw@kd rS qef@usifbuf)
ax& *gxm ygVd – bk&m;&Sifvufxufawmf u 264 yg;aom rax&fjrwfrsm; usL;&ifhaom *gxmrsm;
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jzpfonf / Tusrf;onf ck'Nuedum,f . tÏrajrmufjzpfonf /
Thera-gāthā: the utterance/verse, especially joyous, of the elders (bhikkhu),
numbering 264; it is the eighth book of ‘the Collection of Minor Discourses’.
ax& 0g' Doctrines/words of the Elders.
ax&myg'gef ygVd - ‘twˆKy`wWdusrf;’jzpfonf / Ak'<0if š 41 yg;aom yapPu Ak'<g ta=umif;rsm; š 559 yg;
aom &[Eœmjrwfrsm;. ta=umif;rsm; yg0ifonf / Tusrf;onf ck'Nuedum,f . 'orajrmuf
jzpfonf /
Therāpādāna: the biographies of the Buddha, of 41 Individual Buddhas
(pacceka-buddhas) and of 559 elders (monks, bhikkhus): it is the tenth book of
‘the Collection of Minor Discourses’.
ax&D*gxm ygVd – bk&m;vufawmfu bduQKeD 73 yg;wkd@ usL;&ifhaom *gxmrsm;jzpfonf / Tusrf;onf
ck'Nuedum,f . e0rajrmufjzpfonf /
Therī-gāthā: utterances, especially joyous, of the 73 sisters (bhikkhunī): it is the
nineth book of ‘the Collection of Minor Discourses’.
ax&Dyg'gef ygVd – bduQKeD 40 wk@d . twˆKy`wWdukd az:jyaomusrf;jzpfonf / Tusrf;onf ck'Nuedum,f .
{um'or (11 ck) ajrmuf jzpfonf /
Therīpādāna: the biographies of the 40 sisters (nuns, bhikkhīs), the eleventh book
of ‘the Collection of Minor Discourses’.
axmywf vSL&usKd; 5 yg; Five benefits of donating butter:
1/ tm;aumif;jcif; 1: Strength, power,
3/ &$ifvef;jcif; 3: joyfulness,
4/ a&m*guif;jcif; 4: health,
5/ oef@&Sif;jcif; / 5: cleanliness.
axmywftkd; qDtkd; a&eufxJY uGJonfh Oyrm - axmywfrsm; qDrsm; a&ay:rSmay:jyD; tkd;uGrJ sm; a&xJrSm
epfjrKyfomG ;jcif; (todAE<uykwWokwf / *gr%doH,kwf / oVm,we0*~oH,kwWygVd)
The simile of a breaking pot of butter or of oil in a deep pool of water – its shards
or fragments sink downwards but butter or oil rises upwards.
axmifv$m;rSKrme 3 rsKd; (0d"m – axmifv$m;rSKrme 3 yg; )
xGufajrmufjcif; vGwfajrmufjcif; (ed\&%) w&m; 5 yg; Five elements of escape:
1/ ig;yg;tm&kH umr8k%frS xGufajrmufjcif; 1: Escape fron sensual pleasures,
2/ ysufpD;apvkdrSK Asmyg'rS xGufajrmufjcif; 2: from ill-will,
3/ nSif;qJrSK 0d[d HomrS xGufajrmufjcif; 3: from torment/hurt,
4/ uokd%f;&kyfrS xGuaf jrmufjcif; 4: from form,
5/ ouUm, ig tpGJrS xGufajrmufjcif; 5: from the thought of ‘I am’.
xGufajrmuf&ef vrf;pOf (ed\&%d, "mwk) 6 yg;
Six elements making for deliverance:
1/ arwWm ] cspfjcif; 1: Loving-kindness,
2/ u&k%m ] oem;jcif; 2: compassion,
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3/ rk'dwm ] 0rfajrmufjcif; 3: sympathetic joy,
4/ OayuQm ] vspfvsL&SKjcif; 4: composure, equanimity,
5/ tedrdwW ] tm&kHedrdwfukd pGJvrf;rSK rS vGwfajrmufjcif; 5: signless emancipation,
6/ toRd rme ork *ƒgw ] ig [laom rmeftpGJukd y,fowfjcif; /
6: getting rid of the idea, ‘I am’.
xGufav0ifavwkd@ukd &SKrSwfjcif; 4 yg; (tmemyge pwkuU - r[mowdyÏmeokwf )
(')
'um / 'umrrsm; rav;pm;Ekdifaom &[ef;awmf. t*Fg 5 csuf ('g,um / 'g,dumrrsm; rav;pm;
Ekdifaom &[ef;awmf. t*Fg 5 csuf )
'o Ten.
'ou Decad, group of ten.
'ou uvyf ] 10 yg;pk uvmyfpnf; Coporial/material group of ten:
1/ yx0D 1: Solid,
2/ awaZm 2: heat,
3/ tmayg 3: fluid,
4/ 0ga,m 4: motion,
5/ &ly 5: color,
6/ *E< 6: smell,
7/ &o 7: taste,
8/ =oZm 8: nutriment,
9/ ZD0dw 9: vital unit,
10/ bm0 odk hr[kwf puQK – aomw – Cme – Zd0Sg – um, /
10: sex or eye or ear or nose or tongue or body.
'ou – q,fESpfpk (t&G,f toufudk 10 ESpfpD ykdif;jcm;jcif; )
'ou edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 'orajrmuf u¾jzpfonf / *gxm 10 yk'fpD
yg&Sdaom Zmwfawmfrsm; [k t"dy`g,f&Sdonf / Zmwfawmfaygif; 9 ckyg0ifonf /
Dasaka-nipāta (Jātaka): This is the tenth chapter of the 550 Birth-stories:
each of them consists of ten verses, thus, Dasaka-nipāta, ten-verse-story;
there are 9 stories in this chapter.
'ou edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifumVK'g,D t&Sifr[muy`de paom
&[Eœmrax&f 7 yg;wkd@onf wpfq,f*gxmpD O'gef;usL;&ifhawmfrl=ujcif;ukd pkpnf;xm;onf /
Dasaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
7 male-monks (arahanta) such as Kāḷudāyī and Mahā Kappina at the time of
Lord Buddha. Each uttered ten verses.
'ou edygw (t*FkwW&) ygVd - t*Fkw&W edum,f Y w&m;tpk 10 yg;pD ukd t"duxm; a[m=um;aom
okwWefwrkd sm; yg0ifonfh 'orajrmuf usrf;jzpfonf /
Dasaka-nipāta (Aṅguttara): The tenth book of the ‘Gradual Discourses’:
in this book, each discourse emphasizs ten items of the dhamma.
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'o Ten.
'or Tenth.
'\e Seeing, vision, philosophy.
'ge ] tvSL Generosity, Charity, Alms giving, donation.
'ge 2 rsKd; Two kinds of giving/offering:
1/ 0Ã ed\dw 'ge ] oHo&m0ÉftwGif; aumif;pm;rSKukd awmifhwI jyKaom 'ge
1: Giving intending to the worldly benefits,
2/ 0d0Ã ed\dw 'ge ] oHo&m0ÉfrS xGufajrmuf&m edAŠmefudk &nfrSef;I jyKaom 'ge /
2: giving intending to the unworldly benefits.
'ge 2 rsKd; (wenf;) More two kinds of giving:
1/ ouUpP 'ge ] &kd&kdaoaovSL 1: Respectful donation,
2/ touUpP 'ge ] r&kdraovSL / 2: disrespectful donation.
1/ oHCdu 'ge ] oHCmtrsm;tm;vSL 1: Giving to the whole monk-community,
2/ yk*~vu
d 'ge ] yk*~Kdvt
f m;vSL / 2: giving to the individuals.
1/ t*~ 'ge ] av;av;pm;pm;ESifh rGefjrwfaom ypPnf; tvSL
1: Giving the best, first-giver of any kind,
2/ Opd> Ï 'ge ] jzpfovkd vSL / 2: giving so and so, giving lately.
1/ tZPswW 'ge ] twGif;ypPnf;tvSL 1: Internal objects such as heart (organs),
2/ A[d'< 'ge ] jyifyypPn;f tvSL / 2: external objects.
'ge 2 rsKd; (wenf;) ('ge0*f / 'kuedygw / t*FkwWKd&f ygVdawmf)
More two kinds of giving (Gradual Discourses):
1/ tmrdo 'ge – ypPn;f tvSL 1: Āmisa = material giving/gift,
2/ "rR 'ge – w&m;tvSL / 2: dhamma giving/gift.
(rSwfcsuf - 'ge. y&d,m,fyk'frsm; ] ,m*/ pm*/ y&dpPm*/ abm*/ oarBm*/ oH0dbm*/ o*F[/
tEk*~[/ tEkur` - ok@d jzifh ‘'ge’ ae&mrSm tmrdo ‘,m*’-‘pm*’ / "rR ‘,m*’-‘pm*’ ponf
tpm;xkd;jyD; ,m* 2 rsKd; / pm* 2 rsKd; / o*F[ 2 rsKd; tvm;wl cGJjcm;Ekdifygonf/ xkd tmrdo ESifh "rR
wk@d ukdyif tmrdooEÎm& ‘ypPnf;jzifh qufpyfjcif;’/ "rR oEÎm& ‘w&m;jzifh qufpyfjcif;’ [laom
trnf ponf ponfrsm;jzifhvnf; vm&Sdygao;onf (oEÎm&0*f / 'kuedygw / t*FkwWKd&ygVd)
,if;wkd@rSm ] yÉdoEÎm&/ {oem/ y&da,oem/ y&da,Ïd/ ylZm/ twdax,s/ Á'<d/ 0k'<d/ &we/
oEMdp,/ a0ykv† - wk@d jzpf=uygonf / ,if;tm;vk;H wkd@onf teufoabmtm;jzifh wlnD=uygonf/
a'oem y&d,m,f tm;jzifh a[m=um;jcif;jzpfygonf /)
(Note: The synonyms of dāna (giving) are: yāga (offering), cāga (generosity),
pariccāga (relinquishment), bhoga (wealth), sambhoga (enjoyment),
saṃvibhāga (sharing), saṅgaha (sustaining), anuggaha (assistance), anukampa
(compassion). Furthermore, (1) āmisa = material and (2) dhamma are
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categorized in the following ways: āmisa santhāra (munificence with material
goods) and dhamma santhāra (munificence with the dhamma); āmisa
paṭisanthāra (hospitality with material goods) and dhamma paṭisanthāra
(hospitality with the dhamma); āmisesanā (the search for material goods)
and dhammesanā (the search for the dhamma); āmisa pariyesanā
(the quest for material goods) and dhamma pariyesanā (the quest for
the dhamma); āmisa pariyeṭṭhi (seeking for material goods) and dhamma
pariyeṭṭhi (seeking for the dhamma); āmisa pūjā (veneration with material
goods) and dhamma pūjā (veneration with the dhamma); āmisa atitheyya
(the gift of material goods) and dhamma atitheyya (the gift of the dhamma);
āmisiddhi (success relating to material goods) and dhammiddhi (success relating
to the dhamma); āmisa vuddhi (growth in material goods) and dhamma vuddhi
(growth in the dhamma); āmisa ratana (a material gem) and dhamma ratana
(the gem of the dhamma); āmisa sannicaya (the accumulation of material goods)
and dhamma sannicaya (the accumulation of the dhamma); āmisa vepulla
(expansion in material goods) and dhamma vepulla (expansion in the dhamma).
They all are in essence the same meaning and different ways of the same teaching.
'ge 3 rsKd; Three kinds of giving:
1/ tmrdo 'ge ] ypPn;f tvSL 1: material giving/gift,
2/ t[d Ho 'ge ] rnSOf;qJrSK[laom tvSL 2: gift of harmlessness,
3/ "rR 'ge ] w&m;tvSL / 3: dhamma-gift.
'ge 3 rsKd; More three kinds of giving:
1/ 'ge 'go ] aus;u|efuJho@kd tvSL 1: Slave-like donation,
2/ 'ge o[m, ] rdwfaqGuJhod@k tvSL 2: friend-like donation,
3/ 'ge omrd ] t&Sifocifuo Jh @kd tvSL / 3: master-like donation.
'ge 3 rsKd; wenf; More three kinds of giving:
1/ [De 'ge ] t,kwftvSL 1: Inferior donation,
2/ rZPsdr 'ge ] tvwftvSL 2: medium donation,
3/ y%Dw 'ge ] tjrwftvSL / 3: superior donation.
'ge 6 rsKd; Six kinds of giving:
1/ &ly 'ge ] tqif; tvSL 1: Vision donation,
2/ o'N 'ge ] toH tvSL 2: sound donation,
3/ *E< 'ge ] &eH@ tvSL 3: smell donation,
4/ &o 'ge ] t&om tvSL 4: taste donation,
5/ azgÏAŠ 'ge ] tawG@txd tvSL 5: tangible object donation,
6/ "rR 'ge ] w&m; tvSL / 6: dhamma donation.
'geESifhywfoufI &[ef;awmfrsm; xm;&rnfhpdwf"mwf (&[ef;awmfrsm; usifhyGg;p&m - 'g,um 'g,dumr
rsm;. vSL'gef;rSKESifhywfoufI &[ef;awmfrsm; xm;&rnfph dwf"mwf )
'ge ESifh oDvrsm;jyD; bm0em enf;v#if ('gersm;jyD; oDv bm0em enf;v#if )
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'ge jyKa=umif; ta=umif;w&m; ('ge0wˆK) 8 yg; Eight causes of gift/offering:
1/ qENa=umifh 'gejyKjcif; 1: Offering from desires,
2/ a'goa=umifh 'gejyKjcif; 2: offering from hatred,
3/ arm[a=umifh 'gejyKjcif; 3: offering from delusion,
4/ b, a=umufaoma=umifh 'gejyKjcif; 4: offering from fear,
5/ rd&kd;zvm tpOftvma=umifh 'gejyKjcif; 5: offering as fimily’s tradition,
6/ aojyD; ewfjynfa&mufvakd oma=umifh 'gejyKjcif;
6: offering to be reborn in a good state after death,
7/ pdwf=unfvif &$ifjyvkdaoma=umifh 'gejyKjcif; 7: offering to make one’s mind pleased,
8/ pdwf. tjcHt&Htvkid Sg 'gejyKjcif; / 8: offering to provide/equip one’s mind.
'ge jyKjcif;ta=umif; 8 rsKd; (b0ukd ar#mfud;k jyD;jyKjcif;)
1/ aemufb0Y vlcsrf;omukd ar#mfud;k jyD; 'ge jyKjcif;
1: Giving gift to be reborn in human world as a rich person,
2/ aemufb0Y pwk r[m&mZf ewfjynfa&mufvkdI 'ge jyKjcif;
2: giving gift to be reborn in the Realm of the Four Great Kings,
3/ aemufb0Y wm0wd Hom ewfjynfa&mufvkdI 'ge jyKjcif;
3: giving gift to be reborn in the Realm of the Thirty-three Gods,
4/ aemufb0Y,mrm ewfjynfa&mufvI
kd 'ge jyKjcif;
4: giving gift to be reborn in the Realm of the Yāma Gods,
5/ aemufb0Y wkodwm ewfjynfa&mufvkdI 'ge jyKjcif;
5: giving gift to be reborn in the Realm of the Delightful realm,
6/ aemufb0Y edrRme &wD ewfjynfa&mufvI
kd 'ge jyKjcif;
6: giving gift to be reborn in the Realm of the Delightful Gods by
Own Creating in accordance with their desires,
7/ aemufb0Y y&edrRdw 0o0wD ewfjynfa&mufvkdI 'ge jyKjcif;
7: giving gift to be reborn in the Realm of the Delightful Gods by
Their Attendances’ Creation,
8/ aemufb0Y jA[Rmhjynfa&mufvkdI 'ge jyKjcif; /
8: giving gift to be reborn in the Realm of brahmā.
'ge jyK&m olawmfaumif;rsm;. tvSL rl 5 yg;
Five giving-principles of the worthy persons:
1/ o'<g, 'geH a'wd - =unfnKdjyD; vSLjcif; 1: Giving in generous faith,
2/ ouUpPH 'geH a'wd - &kdaojyD; vSLjcif; 2: giving respectfully,
3/ umave 'geH a'wd - tcsdeftcgodjyD; vSLjcif; 3: giving in awareness of time,
4/ te*~[dwpdawWm 'geH a'wd - rpGef;rnd vSLjcif;
(0g) tEk*~[dwpdawWm 'geH a'wd – cs;D ajrSmufvdkaom pdwjf zifh vSLjcif;
4: giving with no-attachment or giving with supported mind,
5/ tEky[pP 'geH a'wd - rxdryg; vSLjcif; / 5: giving without comparing with others.
'gejyK&m olawmfaumif;rsm;. tvSL rl 8 yg; Eight giving-principles of the worthy persons:
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1/ okpd H a'wd – oef@&Sif;pif=u,fonfukd ay;vSL. 1: giving what is pure,
2/ y%DwH a'wd – rGefjrwfaomt&mukd ay;vSL. 2: giving what is excellent,
3/ umave a'wd – av#mufywfaomtcgY ay;vSL. 3: giving a timely gift,
4/ uy`d,H a'wd - tyfpyfonfukd ay;vSL. 4: giving what is allowable,
5/ 0dap,s a'wd – pDppfjyD; ay;vSL. 5: giving after investigation,
6/ tbd%SH a'wd - tjrJrjywf ay;vSL. 6: giving often,
7/ ''H pdwHW yoma'wd – ay;vSLpOf pdw=f unfvif.
7: while giving, one’s mind is pleased and in confidence,
8/ 'wGm twWraem a[mwd – ay;vSLjyD;aemif 0rf;ajrmuf. /
8: after giving, one’s mind is elated.
'ge (ay;urf;jcif;) jyKonfh ta=umif; 8 yg; Eight bases for giving:
1/ a&mufvmI / uyfjidI ay;jcif;
1: Giving as occation offers, giving with attachment,
2/ a=umufI ay;jcif; 2: due to fear,
3/ rdrdudk ay;cJhI jyefay;jcif; 3: thinking: “He gave me something”,
4/ rdrdudk ay;vdrrfh nf[k rSwf,ljyD; ay;jcif;
4: thinking: “He will give me back something”,
5/ ay;urf;jcif;onf aumif;. [k rSwf,ljyD; ay;jcif; 5: thinking: “It is good to give”,
6/ rdrdu csufjyKwf vkyfukdif. - olwkd@urcsufjyKwf rvkyfuikd f[kay;jcif;
6: thinking: “I cook, they (recluses, monks) do not cook”,
7/ emrnf=uD;&ef ay;jcif; 7: for a good reputation,
8/ rdrd pdwfcsrf;omrSK a=ueyfrSK &atmif ay;jcif; /
8: in order to adorn and appease oneself.
'ge ay;urf;jcif; rjyKonfh - 'ge. taESmiftzGJ@ ('ge0dedAE<) - ta=umif; 4 yg;
Four hindrances of giving things away:
1/ ay;urf;vSL'gef;avh r&SdI ray;rvSLjcif; 1: Not accustomed to giving,
2/ ypPn;f OpPm rjynfhpkHI ray;rvSLjcif; 2: no things for giving,
3/ ypPn;f aumif;vGef;I ray;rvSLjcif; 3: too good to give away,
4/ ypPn;f OpPm ukefrnfukd ESarsmI ray;rvSLjcif; /
4: worrying over the depletion of one’s possession/wealth.
'gejyK&m wm;jrpfygu (vSL'gef;rSKukd wm;jrpfol. tEœ&m,f 3 rsKd; )
'gejyK&m tb,frSm (aumovrif;=uD;. tar;)
Where should a gift be given? Where should donation be made? (King Kosala)
,wˆ acg r[m&mZ pdwWH yoD'wd – rdrdpdwf =unfnKd0rf;om&mY 'gejyKyg (bk&m;&Sif. tajz)
(Á\wWokwf / o*gxm0*~oH,kwWygVd) /
Wherever one’s mind has confidence, great king. (Lord Buddha).
'gersm;jyD; oDv bm0em enf;v#if
What happens to a person who has more giving but less morality and meditation:
1/ uG,fvGefonfrS aemufb0Y bkef;uHenf;jyD; ,kwfedrfhaom vljzpfwwf.
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1: A person who has meritorious actions based upon giving to a limited extent
but not so in morality and meditation, will be reborn among humans
in a unfavorable condition.
2/ (u) 'ge ESifh oDv rsm;jyD; bm0em enf;v#if uG,v
f GefonfrS aemufb0Y bkef;uH=uD;jyD;
jrifhjrwfaom vljzpfwwf.
2: (a) A person who has meritorious actions based upon giving and upon morality
to a middling extent but not so in meditation, will be reborn among humans in
a favorable condition.
2/ (c) 'ge ESifh oDv vGefuJjyD; bm0emukd rjyD;apv#if uG,fveG fonfrS aemufb0Y wm0wd Hom
ewfjynfY / ,mrm ewfjynfY / wkodwm ewfjynfY / edrRme&wd ewfjynfY / y&edrRdw 0o0wWd
ewfjynfY jzpfwwf.
2: (b) A person who has meritorious actions based upon giving and upon
morality to a superior content but not so in meditation, will be reborn in
companionship with the Realm of the Thirty-three Gods; with the Realm of
the Yāma Gods; with the Delightful realm; with the Delightful Gods by own
creating in accordance with their desires; with the Delightful Gods by their
attendances’ creation.
3/ 'ge oDv bm0em tm;vk;H rsm;v#if uG,fvGefonfrS aemufb0Y pwkr[m&mZfewfjynfY
jzpfwwf. /
3: A person who has meritorious actions based upon giving, upon morality and
upon meditation to a superior extent, will be reborn among the Realm of Four
Great Kings.
'gersKd;aphcs&m ajraumif; 8 yg; ('ge. ajraumif; 8 yg; )
'gersKd;aphcs&m ajrqkd; 8 yg; ('ge. ajrqkd; 8 yg; )
'gevuQ%m (tusKd;=uD;rm;&ef) 3 yg;
Three requirements that make donation perfect:
1/ tvSLay;yk*~Kdvf apwem xufoefjcif; 1: Donor’s good will,
2/ tvSLcHyk*~Kdvf oDvjzLpifjcif; 2: virtuous receiver(s),
3/ w&m;ojzifh&tyfaom vSLbG,f0wˆKypPnf; jzpfjcif; / 3: offertories lawfully earned.
'ge 0wˆK ] vSLbG,f ypPnf; 10 yg; Ten things to be offered:
1/ tEM 'ge – qGrf; 1: Solid food,
2/ yge 'ge – azsmf&nf 2: liquid food,
3/ C& 'ge – ausmif; taqmuftOD 3: building,
4/ 0wˆ 'ge – t0wf 4: clothing,
5/ ,me 'ge - ,Of 5: vehicle,
6/ rmv 'ge – yef; 6: flower,
7/ 0davye 'ge – eH@omaysmif;&nf 7: liquid scent,
8/ ao,s 'ge – tdyf&mae&m 8: bed,
9/ *E< 'ge – eH@omrSKef@ 9: powder-scent,
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10/ y'Dy 'ge – qDrD; / 10: light.
'ge0dedAE< 4 yg; ('ge ay;urf;jcif; rjyKonfh 'ge.taESmiftzGJ@ -'ge0dedAE<- ta=umif; 4 yg; )
'geonf – Generous act is:
'geÌ "rRp&d,m p – {wH r*FvrkwrW H - 'gejyKjcif; w&m;ESifhav#mfpGmusifhjcif;wk@d onf jrwfaom
r*Fvmw&m;rsm;wnf; (ck'NuygX - r*FvokwW ygVd)
Generous act and Dhamma-practice are ‘the blessings themselves’.
'geÌ yd,0gpm, - {aw acg o*F[m avmau (Zmwu ygVd)
'geÌ ay,s0Z…Ì - {aw acg o*F[m avmau ('DCedum, ygVd ESifh t*Fkw&W edum, ygVd) –
'gejyKjcif; cspfzG,pf um;ajym=um;jcif;wkd@onf avmuY csD;ajrSmufaxmufyhHa=umif; w&m;rsm;wnf; /
Generous act and sweet words are the supporting powers in this world.
'geÌ ,k'<Ì ormerm[k - 'gejyKjcif;ESifh ppfwdu
k jf cif;wk@d onf wlr#=uonf (oH,kwWedum, ygVd)
It is said that to be generous and to engage at war are the same.
'geH wm%H rEk\meH - 'geonf vlom;wk@d . rSDckdtm;xm;&mwnf; (Ak'<0Ho tÏuwm ygVd)
Mankind depends upon generous acts.
'geH 'wGm r[mabma*g - 'gejyKjyD; csrf;om=uD;. (ty'ge ygVd)
Having done generous act, the consequence is ‘being wealthy’.
t'Eœ 'reH 'geH / t'geH 'Eœ'louH / 'gaee yd,0gpm, / OEMrEœd erEœd p (ygxdu0*~ tÏuxm ygVd)
'geonf r,Ofaus;olukd ,Ofaus;apEkdifonf / ray;rurf;jcif; (t'ge) onf ,Ofaus;jyD;olukd
ysufpD;apEkdif. / 'gejyKjcif; cspfzG,fpum;ajym=um;jcif;wk@d onf wufvnf; wuf=uGapEkdif. /
Eknv
Hh nf; EknHhapEkdif. /
Generous act makes the un-tamed tamed. Stinginess makes the tamed un-tamed.
Generous act and sweet words are the causes of ‘being active and being
inactive’/‘increasing and decreasing’.
'geH ygax,s rkwrW H - 'geonf rGefjrwfaom &dumQ xkyfwnf; (a&S;q&mawmfrsm;)
Generosity is perfect bundle of things (provision) for a journey.
'geH ouU\ aomygeH - 'geonf ewf&Gma&mufa=umif; avSum;wnf; (a&S;q&mawmfrsm;)
Generosity is stairway to heaven.
'ge oDv ESifh bm0em ok;H yg;vkH;rsm;v#if ('gersm;jyD; oDv bm0em enf;v#if )
'ge[lonf jyK&rnf (om"kokwf / o*gxm0*~oH,kwWygVd) Donation/Gift ought to be made:
1/ 'gejyKjcif;onf aumif;jrwf. / 1: Donation is a good thing;
2/ tenf;i,fyifjyKaomfvnf; aumif;jrwf. / 2: even when there is little;
3/ o'<gw&m; =unfvifpGmxm;jyD; jyK&rnf / 3: doing it with faith;
4/ w&m;ojzifh&aom vSLbG,fypPnf;jzpf&rnf / 4: with lawfully earned gift;
5/ pDppfa0befjyD; vSL&rnf / 5: doing it discriminately;
6/ owW0gwkd@tm; rnSOf;qJ rowfjzwfjcif;onfvnf; aumif;jrwfaom 'geyifwnf; /
6: not to harm toward living-beings is good, a kind of gift.
'ge tusKd; 4 yg; Four blessing/benefits of generosity:
1/ tm,k ] touf&Snjf cif; 1: Long life,
2/ 0À ] tqif;vSjcif; 2: good looking,
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3/ okc ] csrf;omjcif; 3: happiness,
4/ Av ] tm;jynfh0jcif; / 4: strength.
'ge tusKd; 5 yg; Five blessing/benebits of generosity:
1/ trsm; cspfcifjcif; 1: The affection of many,
2/ olawmfaumif;rsm; csOf;uyfjcif; 2: noble association,
3/ aumif;owif; ausmfaZmjcif; 3: good reputation,
4/ rdrdukd,fudk pdwfcsjcif; 4: self-confidence,
5/ ewf&Gmvm;&jcif; / 5: heavenly rebirth.
'ge tusKd; r=uD;rSK ta=umif;w&m;rsm; A gift not bearing great fruit and great benefit:
1/ rdrdtusKd; ar#mfukd;jyD; vSL'gef;ay;urf;jcif;
1: Donating a gift seeking one’s own profit,
2/ aumif;usKd;Y wG,fwmuyfjidaompdwfjzifh vSL'gef;ay;urf;jcif;
2: donating a gift with a mind attached to the reward,
3/ aemifb0rSm Taumif;usKd;rsm;ukd igcHpm;&rnf [laom ar#mfvifhcsufjzifh vSL'gef;ay;urf;jcif; /
3: donating a gift hoping that ‘I will enjoy this after death.’
('ge tusKd;=uD;rSK ta=umif;w&m;rsm;onf txufygw@kd rS qef@usifbufjzpfonf/)
(A gift bearing great fruit/benefit is opposite of the above.)
'ge. ypPKyèfvufawG@tusKd; (oD[aoemywdokwf / owWuedygw / t*Fkw&W ygVd)
Directly visible fruit of giving (Sīha-senāpati Sutta):
o'<gw&m;r&Sd ESarsmap;eJolESifh o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfol ESpfa,mufw@kd wGif -
There are two persons, one without faith who is miserly and one with faith
who is generous.
&[Eœm olawmfaumif;rsm;u Arahants and the virtuous –
1/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolukd a&S;OD;pGm oem;u&k%mxm; arwWmyGg;.
1: first show compassion and love to latter (the person with faith and generosity);
2/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolukd a&S;OD;pGm csOf;uyf.
2: first approach the latter;
3/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolukd a&S;OD;pGm tvSLcH.
3: first receive alms/offering of the latter;
4/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolukd a&S;OD;pGm w&m;a[m.
4: first teach the dhamma to the latter.
5/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolonf aumif;owif; ysH@ESH@.
5: The person with faith and generosity acquires a good reputation.
6/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolonf y&dowfav;yg;ukd &J&ifhpGm csOf;uyfEkdif.
6: The person with faith and generosity approaches any assembly with confidence.
7/ o'<gw&m;&SdjyD; vSLwrf;ay;urf;wwfolonf aojyD;aemuf aumif;aomb0ok@d a&muf. /
7: The person with faith and generosity goes to a good destination after death.
'ge. ajraumif; 8 yg; - t&d,mr*~if &Spfyg; ukd usifhaom olawmfpifrsm;
The eight good fields of gift: gift to those who follow the noble eightfold path.
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'ge. ajrqkd; 8 yg; - rdp>mr*~if &Spfyg; ukd usifhaom olrsm;
The eight bad fields of gift: gift to those who follow wrong eightfold path.
'g,um / 'um / wum Giver, devotee, lay person, common person, supporter,
parishioner.
'g,um / 'um usifh0wf 5 yg; (wum wumr usifh0wf 5 yg; )
'g,um 'g,dumrrsm;. vSL'gef;rSKESifhywfoufI &[ef;awmfrsm; xm;&rnfhpdwf"mwf (&[ef;awmfrsm;
usifhyGg;p&m - 'g,um 'g,dumrrsm;. vSL'gef;rSKESifhywfoufI &[ef;awmfrsm;
xm;&rnfph dw"f mwf )
'g,um / 'g,dumrrsm;ESifh ta&m0ifveG f;aom &[ef;. tjypf 5 yg;
Five disadventages of a monk who is overfriendly with lay-persons:
1/ rmwk*gr (rdef;r) rsm;ESifh rjywfawG@jrifae&jcif; 1: Often seeing women,
2/ awG@jrif&I ESD;aESm ajymqkdrdjcif; 2: from seeing, companionship,
3/ ESD;aESm ajymqkd&I tu|rf;w0if jzpfvmjcif; 3: from companionship, intimacy,
4/ tu|rf;w0if jzpfvmI &m*od@k ouf0ifjcif; 4: from intimacy, lust,
5/ &m*odk@ ouf0ifjyD; vlxGufEkdifjcif; / 5: from lust, disrobe.
'g,um / 'g,dumrrsm; rav;pm;Ekdifaom &[ef;awmf. t*Fg 5 csuf
Five courses of a monk to whom lay-persons do not respect/like:
1/ tu|rf;r0ifyJv#uf tu|rf;0ifouJo
h kd@ jyKvkyfwwf. /
1: A monk is intimate with those who are unfamiliar;
2/ rpkd;ykdifyJ pkd;ykdifouJhod@k pD&ifwwf. / 2: interfering without demand;
3/ tqifrajy rwJhol tcsif;csif;ukd wJhatmifqkdjyD; aqmif&Gufay;wwf. /
3: going between two split parties to get united,
4/ wD;wkd; ajymavh&.
Sd / 4: whispering in the ears;
5/ tvGefawmif;wwf tvSLcHwwf. / 5: asking for too much.
'g&kuQaE<myrokwfvm (jrpfa=umajrmygvmaom opfw;kH ) Oyrmrsm;
The similes in the ‘Great Log Discourses’
(i.e., a great log which was being carried along by current of the River Ganges):
1/ jrpf. TrSmbufurf; [lonf twGif;tm,we ajcmufyg;wnf;/
1: The near shore is similar to the six internal sense bases;
2/ jrpf. xkdrSmbufurf; [lonf tjyiftm,we ajcmufyg;
2: the far shore: the six external sense bases;
3/ opfwHk;=uD; jrpfv,fY epfjrKyfjcif; [lonf wyfESpfoufrSK eEND&m*
3: sinking in mid-stream: delight and lust;
4/ opfwkH;=uD; =unf;ukef;urf;xuf wifrSK [lonf ig[laom rmef
4: getting cast up on hight ground: the conceit ‘I am’;
5/ opfwkH;ukd vlrsm;q,f,ljcif; [lonf &[ef;rsm; vlwkd@ESifh aumif;wl qkd;wl qufqHaexkid fjcif;
5: getting caught by human beings; monks who involve social affairs of
lay-persons in happy and/or sorrow cases;
6/ ewfrsm;q,f,ljcif; [lonf ewf&Gmok*wdukd awmifhwI tusifhjrwf jA[Rp&d,ukd usifhjcif;
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6: getting caught by non-human beings: monks/persons who practice
the holy life because of any heavenly states;
7/ opfwkH;=uD; 0JZvkyfY jrKyfjcif; [lonf tm&kHig;yg; umr*k%fw&m;xJY jrKyfaejcif;
7: getting caught in a whirlpool: caught in five sensual pleasure;
8/ opfwkH;. twGif;Y aqG;ajrhaejcif; [lonf &[ef;awmf.o EWmefY ukd,fusifhoDv r&Sdjcif; /
8: inward rottenness of the great log: monks/persons of no-virtue,
inwardly impure monks/persons.
'go ] u|ef Slave.
'dÏ "rR edAŠmef (,ckb0rSmyif edAŠmef ukd odjrifcHpm;aejcif;) 19 rsKd;
Nineteen states of nibbāna-attainment in this life:
1/ 0deD0&% edAŠmef 1: At the moment of without hindrances,
2/ yxr psmef edAŠmef 2: first absorption (jhāna),
3/ 'kwd, psmef edAŠmef 3: second absorption,
4/ wwd, psmef edAŠmef 4: third absorption,
5/ pwkwˆ psmef edAŠmef 5: fourth absorption,
6/ yÌr psmef edAŠmef 6: fifth absorption,
7/ tmumomeÌm,we psmef edAŠmef 7: the sphere of boundless space
(ākāsānañcāyatana),
8/ 0dnmeÌm,we psmef edAŠmef 8: the sphere of boundless consciousness
(viññānañcāyatana),
9/ tmudÌnm,we psmef edAŠmef 9: the sphere of nothingness (ākiñcaññāyatana),
10/ ae0onmemonm,we psmef edAŠmef
10: the sphere of neither perception nor non-perception
(nevasaññānāsaññāyatana).
11/ onma0',dw eda&m" 11: cessation of perception and feeling,
12/ aomwmywWd r*f pdwf 12: path of stream-entry,
13/ ou'g*grd r*f pdwf 13: path of once-returning,
14/ tem*grd r*f pdwf 14: path of non-returning,
15/ t&[wW r*f pdwf 15: path of arahantship,
16/ aomwmywWd zkdvf pdwf 16: fruit of stream-entry,
17/ ou'g*grd zdkvf pdwf 17: fruit of once-returning,
18/ tem*grd zkdvf pdwf 18: fruit of non-returning,
19/ t&[wW zkdvf pdwf / 19: fruit of arahantship.
'dÏ "rR a0'ed, uH (uH ) Kamma bearing fruit in this present life.
'dÏ "rR tusKd;ay;ukd cHpm;&aom yk*~Kdvf 7 a,muf (bk&m;vufxufawmf)
Seven generous pesons who got immediate fruit in the present life
(at the time of Lord Buddha):
1/ okre yef;onf 1: Sumana the flourist,
2/ {uomÉu ykÀm; (t0wfwpfxnfom&Sad om ykÀm;) 2: Ekasāṭaka brahmin,
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3/ ykÀu|ef 3: Puṇṇa the male slave,
4/ ykÀmu|efr 4: Puṇṇā the female slave,
5/ rv†dum rdzk&m; 5: Queen Mallikā,
6/ a*gygvrmwm a'0D 6: Queen Gopālamātā,
7/ oky, `d m Oygodum / 7: Suppiyā, a lady.
'dÏ "rR tusKd;ay;aom tvSL. vuQ%m 4 yg;
(rsufarSmufb0rSmyif tusKd;ay;aom tvSL. vuQ%m 4 yg; )
'dÏd View, belief, insight, speculative opinion.
'dÏd 2 rsKd; Two kinds of view:
1/ o\w 'dÏd ] tjrJwrf;wnf&Sd. [laomt,l 1: Eternalism,
2/ Oap>' 'dÏd ] b0jywf a=umif;usKd;r&Sd [laomt,l / 2: nihilism.
'dÏd 6 rsKd; (twWESifhywfouf.) Six kinds of view regarding atta:
1/ ighrSm twW&. Sd / 1: Self exists for me.
2/ ighrSm twWr&Sd / 2: No self exists for me.
3/ twWjzifh twWukdod. / 3: I perceive self with self.
4/ twWjzifh tewWuo kd d. / 4: I perceive not-self with self.
5/ tewWjzifh twWuo kd d. / 5: I perceive self with not-self.
6/ twWonf ajymwwf cHpm;wwf. ckdifjrJ. tjrJwnf. razgufjyef /
6: My self speaks, feels, experiences, is permanent, everlasting, eternal and not
subject to change.
'dÏd 62 yg; (jA[RZmv okwfvm) Sixty-two kinds of wrong views
(in accordance with Brahma-jāla Sutta = the Discourse of Supreme Net):
1/ o\w 0g' 4 yg; 1: Eternalism 4 views,
2/ {upP o\w 0g' 4 yg; 2: partly eternalism and
partly non-eternalism 4,
3/ tEœmeEœdu 0g' 4 yg; 3: finitistism and infinitistism 4,
4/ tr& 0dauQy 0g' 4 yg; 4: evasivism 4,
5/ t"dpP orkyÈM 0g' 2 yg; 5: change-originationism 2,
6/ onD 0g' 16 yg; 6: conscious post-mortem survival
views 16,
7/ tonD 0g' 8 yg; 7: unconscious post-mortem
survival views 8,
8/ ae0 onD emonD 0g' 8 yg; 8: neither-conscious-nor-unconscious
post-mortem survival views 8,
9/ Oap>' 0g' 7 yg; 9: annihilationism 7,
10/ 'dÏ "rR edAŠme 0g' 5 yg; / 10: Nibbāna here-and-now views. 5.
(t,l0g'rsm;. tao;pdwft"dy`g,frsm;ukd jA[RZmvokwf oDvuQE<0*~ ygVdawmf Y =unfhyg)
(See detail in Brahma-jāla Sutta, Sīlakkhanda-vagga Pāḷi.)
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'dÏdq&m=uD; 6 a,muf (wdwˆd *kd%f;q&m=uD; 6 a,muf )
'dÏdZk urR Straightening one’s view.
'dÏd ed\dw oDv Morality based on wrong views.
'dÏdESifh ywfoufaom okwWefrsm; ('dÏdo,
H kwW / cE<0*~oH,kwWygVd ukd =unfhyg)
Discourses regarding views (See Diṭṭhi-saṃyutta, Khandhavagga Saṃyutta Pāḷi).
'dÏd 0dyv†mo (0dyv†mo ) Perversion of views.
'dÏd 0dok'<d (0do'k <d ) Purification of view.
'dÏd. wnf&m – jzpfa=umif; ('dÏdÏme) 6 rsKd; Six standpoints for views:
1/ &kyfudk ‘ig ighOpPm igu
h ,
kd f’ [k &SKjrifjcif;
1: Regarding material form thus, “This is mine, this I am, this is my self’;
2/ a0'emukd ‘ig ighOpPm igu h , kd f’ [k &SKjrifjcif; 2: regarding feeling thus, “ …..
3/ onmukd ‘ig ighOpPm igu h ,kd f’ [k &SKjrifjcif; 3: regarding perception thus …..
4/ ocFg&wkd@ukd ‘ig ighOpPm ighud, k ’f [k &SKjrifjcif; 4: regarding formations thus …..
5/ jrif=um;awG@od wk@d ukd ‘ig igOh pPm ighud,
k f’ [k &SKjrifjcif;
5: regarding what is seen, heard, sensed, cognized mentally pondered thus …..
6/ avmu twWw@kd ukd jrJckdifwnf / razgufjyef [k &SKjrifjcif; /
6: regarding the world and the self being permanent, everlasting, eternal and
no subject to change.
'dÏKyg'gef (Oyg'gef ) Clinging to view.
'dAŠ puQK Divine eye.
'dAŠ puQK "mwk Divine eye element.
'dAŠ avmu Heavenly world.
'dAŠ 0d[m& Diving/holy dwelling/abiding.
'dAŠ aomw Divine ear.
'dAŠ aomw "mwk Divine ear element.
'domz&% arwWmykd@ - t&yf 10 rsufESmukd rlwnfxm;jyD; ykd@oaom arwWm / ta&S@ taemuf
ajrmuf awmif / ,if;wkd@t=um; a'gifht&yf 4 ck / atmuft&yf txuft&yf ] 10 /
Sending loving-kindness to each direction, all of ten: east, south-east, south,
south-west, west, north-west, north, north-east, below and above.
'DC edum,f (edum,f ig;&yf ydËuwf )
'DCo& 5 vk;H Five long vowels:
tm T OD { =o
Ā ī ū e o
'ku edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 'kwd, u¾jzpfonf / *gxm 2 yk'fpDyg&Sdaom
Zmwfawmfrsm;[k t"dy`g,f&Sdonf / Zmwfawmfaygif; 100 yg0ifonf /
Duka-nipāta (Jātaka): This is the second chapter of the 550 Birth-stories;
each of them consists of two verses, thus, Duka-nipāta, two-verse-story;
'ku edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifyda¾mvbm&'GgZ paom &[Eœm
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rax&frsm; ESpf*gxmpD O'gef;usL;&ifh awmfrl=uonfukd pkpnf;xm;jcif;jzpfonf / tkyfpk (0*~) 5
ckY rax&faygif; 48 yg;wkd@ yg0ifonf /
Duka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
male-monks (arahanta) such as Piṇḍolabhāradvāja at the time of Lord Buddha.
Each monk uttered two verses (duka). In five chapters, there consist of 48
monks (Thera) altogether.
'ku edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr tbd&lyeENm paom &[Eœm ax&Drsm;
ESpf*gxmpD O'gef;usL;&ifh awmfrl=uonf / u¾ wpfck&SdjyD; ax&Dr 10 yg;yg0ifonf /
Duka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by
female-monks (arahanta) such as Abhirūpanandā at the time of Lord Buddha.
Each nun uttered two verses (duka). In a chapter, there consist of 10 nuns (Therī).
'ku edygw (t*FkwW&) ygVd – t*Fkw&W edum,f Y w&m;tpk 2 yg;pD ukd t"duxm; a[m=um;aom okwWefwkd
rsm; yg0ifonfh 'kwd,ajrmuf usrf;jzpfonf /
Duka-nipāta (Aṅguttara): The second book of the ‘Gradual Discourses’: in this
book, each discourse emphasizs two items of the dhamma.
'ku edygw (Áwd0kwWu) ygVd – tusifhrSm; ESifh t,lrSm; / raumif;rSK rS &Sufjcif; ([d&D) ESifh raumif;rSK rS
a=umufjcif; (=owy`) paom w&m;ESpfyg;pDukd OD;wnfa[m=um;aom okwWeftwkd 22 okwf
yg0ifonfh tkyfpkjzpfonf /
Duka-nipāta (Itivuttka): Twenth-two short discourses in this chapter aim at two
certain dhamma, such as ‘wrong practice’, ‘wrong view’ and ‘moral shame’,
‘moral dread’.
'kuUxm (raumif;aompum;) 5 rsKd; Five kinds of ill-talk:
1/ to'<\ o'<guxm 'kux U m ] o'<gw&m;r&Sdoltm; o'<gw&m;ESifhpyfaompum;onf
raumif;aom pum; jzpf. /
1: Faith-talk is ill talk to the faithless.
2/ 'k\v
D \ oDvuxm 'kuUxm ] oDvr&Sdoltm; oDvESifhpyfaompum;onf raumif;aom
pum; jzpf. /
2: Virtue-talk is ill talk to the virtueless.
3/ ty`\wk \ Am[kopPuxm 'kuUxm ] A[kokwr&Sdoltm; A[kokwESifhpyfaompum;onf
3: Learned-talk is ill talk to the little-learned.
4/ rp>&d,\ pm*uxm 'kuUxm ] 0efwdak p;eJoltm; pGef@=uJay;urf;jcif;ESifhpyfaompum;onf
4: Generosity-talk is ill talk to the mean/stingy.
5/ 'ky`n\ ynmuxm 'kuUxm ] ynmr&Sdoltm; ynmESifhpyfaompum;onf raumif;aom
pum; jzpf. /
5: Wisdom-talk is ill talk to the foolish/dull.
'kuU& w&m; 3 rsKd; (&cJaom jyKEkdifcJaom - 'kuU& - w&m; 3 rsKd; / Ak'<omoemawmfY )
'kuU& p&d,m Austere practices, self-tortured/self-mortified practices.
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'kuQ Suffering, pain, unsatisfactoriness, unhappiness.
'kuQ 2 rsKd; Two kinds of suffering:
1/ emrf (pdwf) 'kuQ 1: Mental suffering,
2/ &kyf 'kuQ / 2: physical suffering.
'kuQ 3 rsKd; Three kinds of suffering:
1/ umrb0 'kuQ 1: Suffering in sensual realms,
2/ &lyb0 'kuQ 2: in fine-material realms,
3/ t&lyb0 'kuQ / 3: in immaterial realms.
'kuQ 3 rsKd; (wenf;) More three kinds of suffering:
1/ 'kuQ 'kuQ – qif;&JcHpm;aejcif; 1: Suffering as painful feeling,
2/ ocFg& 'kuQ – ajymif;vJaejcif; 2: suffering inherent in the formation/conditioned,
3/ 0dy&d%mr 'kuQ –azgufjyefaejcif; / 3: suffering in change.
'kuQ 4 rsKd; Four kinds of suffering:
1/ uAVDum&m[m& a=umifhjzpfaom'kuQ
1: Suffering caused by the solid and liquid food,
2/ z\m[m& a=umifhjzpfaom'kuQ 2: by contact,
3/ raemoaÌwem[m& a=umifhjzpfaom'kuQ 3: by volitional activity,
4/ 0dnm%m[m& a=umifhjzpfaom'kuQ / 4: by birth-linking consciousness.
'kuQ 14 rsKd; (0dok'<dr*f) Fourteen kinds of suffering (The Path of Purification):
1/ 2/ 3/ txufyg 'kuQ 3 rsKd; (wenf;) ESifh twlwl
Nos. 1, 2 and 3 are as above, more three kinds of suffering:
4/ yÉd p> EM 'kuQ – zkH;v$rf;aeaom qif;&J 4: concealed/hidden suffering,
5/ tyÉd p> EM 'kuQ – zkH;v$rf;raeaom qif;&J 5: exposed suffering,
6/ y&d,m, 'kuQ – oabmw&m; qif;&J 6: indirect suffering,
7/ edy`&d,m, 'kuQ – rkcs{uef qif;&J 7: direct suffering.
8/ *aABmuU Eœd rlvu 'kuQ – trd0rf;wGif;rS oufqif;&aom qif;&J
8: suffering rooted in the descent into the womb,
9/ *AB y&d[&% rlvu 'kuQ – trd0rf;rSm vSnyfh wfae&aom qif;&J
9: suffering rooted in gestation,
10/ *AB 0dywWd rlvu 'kuQ – trd0rf;rS ysufus&aom qif;&J
10: suffering rooted in abortion,
11/ 0dZm,e rlvu 'kuQ – zGg;jrif&aom qif;&J
11: suffering rooted in parturition,
12/ A[deduQre rlvu 'kuQ – trd0rf;rS tjyifo@kd xGuf&kef;uef&aom qif;&J
12: suffering rooted in venturing outside the mother’s womb,
13/ twWLyuUr rlvu 'kuQ – rdrda=umifhjzpfaom qif;&J
13: suffering rooted in self-violence,
14/ y&lyuUr rlvu 'kuQ – olwyg;wkd@a=umifhjzpfaom qif;&J /
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14: suffering rooted in others’ violence.
'kuQ w&m;rsm; ("rRpuUy0wWeokwf)
The categorization of dukkha (suffering) in accordance with
‘the Discourse on the Turnning the Wheel of the Dhamma’:
1/ Zmwd – yÉdoaE< ae&jcif; 1: Birth,
2/ Z&m – tkd&jcif; 2: old age,
3/ Asm"d – emzsm;&jcif; 3: sickness,
4/ r&% - ao&jcif; 4: death,
5/ ty`da,[d orà,m* - rcspfrESpfoufolwkd@eSifh twlae&jcif;
5: association with those whom one does not like/love (does hate),
6/ yda,[d 0dyà,m* - cspfcifESpfoufolwkd@eSifh auGuGif;ae&jcif;
6: disassociation/seperation with those whom one does like/love,
7/ ,r`d p>H e vbwd – vdkwmukd r&jcif; / rjzpfjcif;
7: not getting what one wants/desires,
8/ yÌKyg'geuQE<m – pGJvrf;tyf&m cE<mig;yg; /
8: the five aggregates of clinging.
(rSwfcsuf - tjcm;aom okwWefrsm;Y aomu y&da'0 ponfw@kd ukd 'kuQpm&if;Y xnfhoGif;onf)
(Note: Sorrow, lamentation etc. are included in the list of suffering in other
discourses.)
'kuQ w&m;rsm; 12 yg; - txufygeHygwf 7 txd ESifh eHygwf 8 ukd atmufygwkdif; 5 yg;cGJonf ]
Twelve kinds of suffering: the same as above from no. 1 to no. 7 and
no. 8 is divided into 5 as follows:
8/ &lykyg'geuQE<m [laom'kuQ 8: Physical-groups of clinging,
9/ a0'Ekyg'geuQE<m [laom'kuQ 9: feeling-groups of clinging,
10/ onKyg'geuQE<m [laom'kuQ 10: perception-groups of clinging,
11/ ocFg&kyg'geuQE<m [laom'kuQ 11: mental formation-groups of clinging,
12/ 0dnm%kyg'geuQE<m [laom'kuQ 12: consciousness-groups of clinging.
'kuQ yÉdy'g Painful progress.
'kuQ jzpfa=umif;w&m;rsm; ("rRpuUy0wWeokwf)
The categorization of dukkha-samudaya (the cause of suffering) in accordance
with ‘the Discourse on the Turnning the Wheel of the Dhamma’:
1/ umr w%Sm – ig;yg;tm&kHumr*k%fY pGJvrf;jcif; 1: Attachment on sensual pleasures,
2/ b0 w%Sm – b0Y pGJvrf;jcif; 2: on being/life,
3/ 0db0 w%Sm - b0qufjywfrSKY pGJvrf;jcif; / 3: on non-being.
'kuQ. y&d,m,fyk'frsm; (tEœokwf / 'kuQokwf / ouUm,okwf / cE<0*~oH,kwWygVd)
'kuQ ] tEœ ] ouUm,
The synonyms of ‘dukka’: anta, sakkāya.
'kuQ. t&if;cHw&m; (qENonf 'kuQ. t&if;cH )
'kuQmEky\em Contemplation on suffering.
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'k*~wd Woeful cause of existence, unhappy destination.
'kp&kduf ('kpP&dw) Evil conduct, misconduct, misbehavior.
'kp&kduf 3 yg; Three kinds of bad deed/misconduct:
1/ um, 'kp&kduf 1: Bodily bad deed,
2/ 0pD 'kp&kduf 2: verbal bad deed,
3/ raem 'kp&kduf / 3: mental bad deed.
'kp&kduf 8 yg;. i&Jponfh qkd;usKd;rsm; ('kpP&dw0dyguokwf / tÏuedygw / t*FkwW&ygVd)
Eight bad deeds that lead to hell, to the animal realm and to the sphere of
afflicted spirits and more defects (below):
1/ yg%mwdygw – olwyg;wk@d toufowfygu i&J / wd& p>mef / jydwmW jzpfwwfonf / vljzpfu
toufwdkwwfonf /
1: The destruction of life conduces to hell …, if reborn as a human,
a short life span.
2/ t'dEMm'ge – ckd;,lrSK jyKygu i&J / wd& p>mef / jydwWm jzpfwwfonf / vljzpfu pnf;pdrfOpPm
ysufpD;wwfonf
2: Stealing conduces to …, if reborn as a human, loss of wealth.
3/ umarok rdp>mpm& - arxkefusL;vGefrSK i&J / wd& p>mef / jydwmW jzpfwwfonf / vljzpfu
&efrsm;wwfonf
3: Sexual misconduct conduces to …, if reborn as a human, enmity and rivalry.
4/ rkom0g' – vddrfnmajymqkdygu i&J / wd& p>mef / jydwmW jzpfwwfonf / vljzpfu r[kwfrrSef
pGwpf GJcH&wwfonf
4: Lying conduces to …, if reborn as a human, false accusations.
5/ ydok% 0gpm –
ukef;wkdufrSKjyKygu i&J / wd& p>mef / jydwmW jzpfwwfonf / vljzpfu cspfolrsm;
rdwaf qG rsm;ESifh uGJwwfonf
5: Slandering conduces to …, if reborn as a human, being divided from
one’s friends.
6/ z&ko 0gpm – &kdif;jypum; ajymygu i&J / wd& p>mef / jydwWm jzpfwwfonf / vljzpfu
rESpfoufbG,f toH&Sdwwfonf
6: Rude speech conduces to …, if reborn as a human, disagreeable sounds.
7/ or‰yvmy 0gpm – ydefzsif;pum; ajym=um;ygu i&J / wd& p>mef / jydwmW jzpfwwfonf /
vljzpfu rdrdpum; olwyg;wkd@ em;raxmif jzpfwwfonf
7: Vain talk conduces to …, if reborn as a human, others distrusting one’s words.
8/ ok&mar&,yge – aot&uf aomufokH;ygu i&J / wd& p>mef / jydwmW jzpfwwfonf /
vljzpfu &l;oGyfwwfonf /
8: Using alcoholic drinks and drugs conduces to …, if reborn as a human, madness.
'kp&kduf 10 yg; (urRyx w&m; 10 yg; - tukokdvf )
'kp&kduf 10 yg; usL;vGefolw@kd u rusL;vGefolw@kd xufrsm;jym;a=umif; Oyrm – urBmajr=uD; (]usL;vGefol) ESifh
vufoJay:&SdajrrSK@H (]rusL;vGefo)l (yg%mwdygwokwf ponf / opPoH,kwf / r[m0*~oH,kwWygVd)
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The simile of those who transgress the ten wrong actions and who do not:
the great earth (transgressor) and a few dust on a fingernail (not-transgrssor)
(Sacca Saṃyutta, Mahā-vagga Saṃyutta Pāḷi).
'kwd, o*Fg,em wif&efjzpfay:vmaom t"rR0g' 10 csuf
Ten points that caused to convene the Second Buddhist Council:
1/ om;OD;csKdjzifh aqmifxm;aomqm;onf tyf.
1: Storing salt in a horn,
2/ rGef;wnfhjyD; t&dyfvufESpfopfa&mufonftxd qGrf;pm;aumif;.
2: eating after midday,
3/ ae@qGrf;cHpm;jyD; c&D;oGm;rnfh&[ef; aemufwzef qGrf;cHpm;aumif;.
3: eating once and then going again to a village for alms,
4/ wpfodrfwnf;Y oHCmhuH oD;jcm; toD;oD;jyKjcif;onf tyf.
4: holding the Uposatha Ceremony with monks dwelling in the same locality,
5/ ra&mufvmao;aom oHCmawmfrsm;qENukd a&mufvmrS,lrnf[lI uHjyKESifhjcif;onf tyf.
5: carrying out official acts when the assembly was incomplete,
6/ q&mOyZPsm,fwd@k trltusifhtcsKd@onf 0denf;ESifhrnDaomfvnf; tyf.
6: following a certain practice because it was done by one's tutor or teacher,
7/ Ekd@"rf; (Ekd@csOf) rjzpfrSD Ekd@&nfudk okH;aqmifjcif;onf tyf.
7: eating sour milk after one had his midday meal,
8/ ao&nftqifhra&mufao;aom aoEktqifhonf aomufo;kH aumif;.
8: consuming strong drink before it had been fermented,
9/ tjrdwftqm rygaom edoD'kdif tcif;onf tyf.
9: using a rug which was not the proper size,
10/ a&$aiGonf tyf. /
10: using gold and silver.
'kwd,o*Fg,em wif&mY *%ygarmuQ q&mawmf 8 yg; (om&wˆ'DyeD ÉDum)
Eight senior monks who took great part at the Second Buddhist Council:
1/ oAŠumrd rax&f 1: Sabbakāmi,
2/ omV rax&f 2: Sāḷa,
3/ a&0w rax&f 3: Revata,
4/ ckZ…aombdw rax&f 4: Khujjasobhita,
5/ ,o rax&f 5: Yasa,
6/ orBLw rax&f 6: Sambhūta,
7/ 0gob*grD rax&f 7: Vāsabhagāmī,
8/ okre rax&f / 8: Sumana.
'ky`Éd0dZPs w&m;rsm; (xkd;wGif; odjrifEkdifcJaom - 'ky`Éd0dZPs - w&m;rsm; )
'kv†b (&cJjcif;) Rare, rare event, temporary monk.
'kv†b w&m; 5 yg; Five rarities:
1/ bk&m;omoem acwfjzpfjcif;
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1: The time when Buddha’s teachings exist, appearance of Buddha,
2/ vlom; tjzpf&jcif; 2: real humanhood,
3/ o'<gw&m;&Sdjcif; 3: deep faith,
4/ &[ef; tjzpf&jcif; 4: monkhood,
5/ olawmfaumif;w&m; em=um;&jcif; / 5: listening to the good-dhamma.
'k o e aom – umarokrdp>mpm&uH ESifhywfoufjyD; jrefrmwkd@ todrsm;aom usrf;*efvmqkd&kd;pum;
Jzpfonf / olaX;om; 4 a,mufw@kd onf umarokrdp>mpm&uH usL;vGef=ujyD; i&Jo@kd us – i&Jt;kd xJY
xufatmufvl;vm i&J'kuQ cHpm;=u&if; tESpf okH;aomif;=umrS i&Jtkd; tay:bufokd@ c%wm
ay:vm=u ukef. / xkdo@kd ay:pOftckduftwef@Y olaX;om; 4 a,muf wk@d onf 'k wpfvH;k
o wpfvkH; e wpfvHk; aom wpfvH;k pDom toD;oD; [pfatmfEkdif=ujyD; i&Jtkd;atmufbufokd@
jyefjrKyfoGm;=uukef. / ,if;av;vkH;wkd@onf *gxmwpfyk'fpD. tpqkH;pmvkH;rsm;jzpf=uonf /
Du Sa Na So: This is a famous Burmese expression in accordance with the
Buddhist Scriptures regarding ‘sexual misconduct’. Once, four rich young men,
having commited adultery and after their death, suffered in hell. They were boiled
up and down in the hell-pot. For a moment they reached the surface of it once in
thirty thousand years. They each cried out just ‘Du’, ‘Sa’, ‘Na’ and ‘So’ and sank
down again in it. These four latters are the beginning of four verses.
'k\apwD – bk&m;tavmif;awmf od'<wˆ awmxGufpOf 0wfaom 0wf&rkH sm;ukd CÉdum&jA[Rm=uD; u
aqmif,ljyD; tuedÏbkYH apwDwnfonf / 'k\apwD [kac:jyD; 12 ,lZemjrifhonf /
Dussa Cetī: Ghaṭikāra Brahma brought Siddhattha’s cloth to Akaniṭṭha
Brahma-realm and built a pagoda called Dussa Cetī, 12 yūjanā in hight.
'k\v
D Immoral person, person of poor moral habits.
'k\Dv&[ef;tm; vSLonfyifjzpfaomfvnf; tvSLukd pif=u,fapEkdifa=umif; 10 yg;
Ten ways even an amoral monk purifies the gift of faith:
1/ ouFef;ukd 0wf&kHxm;jcif; 1: Wearing the robes of the Buddha/monks,
2/ olawmfaumif; &[ef;rsm;ESifhwlnDpGm OD;jynf;uwk;H jzpfjcif;
2: having shaven head that bears the mark of the monks,
3/ &[ef;taygif;ESifh twlaexkdif ouf0ifEkdifjcif; 3: being accompany with monks,
4/ &wemokH;yg; qnf;uyfao;jcif; 4: having taken refuge in three Gems,
5/ olawmfaumif;rsm;ae&m ausmif;Y aexkid fao;jcif; 5: dwelling in a monastery,
6/ omoemawmfwnfwef@rSKukd vkdvm;ao;jcif; 6: willing the shinning of dhamma,
7/ w&m;a[mEkdifao;jcif; 7: preaching the dhamma,
8/ w&m;Y vJavsmif;ao;jcif; 8: taking the dhamma as guiding line,
9/ bk&m;&SifomtjrwfqkH;[k cH,lao;jcif; 9: regarding the Buddha as Supreme,
10/ wpfvESpf=udrf Oykojf yKao;jcif; /
10: observing the Uposatha (Buddhist Sabbath) twice a months.
'k\Dvvlxuf 'k\Dv&[ef;. omvGefcsuf 10 rsKd; (oDvr&Sdaomvlxuf oDvr&Sdaom&[ef;.
omvGefcsuf 10 rsKd; )
a'0 / ewf a'0g Deity, heavenly/celestial beings.
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a'0 3 rsKd; Three kinds of deity:
1/ orRKwd a'0 – rif;rsKd;EG,f tkyfcsKyforl sm; 1: Ruling class,
2/ OyywWd a'0 – ewf jA[Rmrsm; 2: heavenly/celestial beings,
3/ 0dok'<d a'0 – bk&m; &[Eœmrsm; / 3: Buddhas and arahants.
a'0p>&m Heavenly goddess, nymph.
a'0wmEk\wd (tEk\wd ) Recollection of the deity/heavenly being.
a'0'wf Devadatta, Lord Buddha’s coursin who strongly against Him.
a'0'wftm; v$rf;rkd;jyD; i&Jusa=umif;jzpfaomw&m; 8 yg;
Eight things that made Devadatta overwhelmed and cast into hell:
1/ vmbf &jcif; 1: Gain,
2/ vmbf r&jcif; 2: no-gain, decrease,
3/ tjcHt&H &Sdjcif; 3: fame,
4/ tjcHt&H r&Sdjcif 4: defame,
5/ ylaZmfouUm& &Sdjcif; 5: honor,
6/ ylaZmfouUm& r&Sdjcif; 6: dishonor,
7/ ,kwrf maomtvkd &Sdjcif; 7: bad attitude,
8/ ,kwrf maom rdwfaqG &Sdjcif; / 8: bad companions.
a'0'wf bk&m;&SifxH awmif;qkdaomqk 5 rsKd; Five things demanded by Devadatta:
1/ &[ef;awmfrsm; toufxufqkH; awmausmif;rSmom ae&ef
1: All monks, to live in forest hermitage for life,
2/ yd¾ygwf"kwif aqmif&ef (qGrf;cHjyD;om pm;&ef)
2: to eat alms-round-food for life,
3/ yHoul"kwif aqmif&ef
(t0wfpa[mif;rsm; rdrdzgom &Ekdif&muaumuf,l av#mfzGwf csKyfpyf aq;qkd;jyD; 0wf&ef)
3: to wear robes made of rags for life,
4/ &kuQrl"kwif aqmif&ef (opfyifatmufrSmom aexkid f&ef)
4: to dwell at the foot of a tree for life,
5/ om;ig; rpm;&ef (oufowfvGwfompm;&ef) /
5: not to eat meat and fish for life.
bk&m;&Sif. tajz Lord Buddha’s answers of the above five questions:
1/ &[ef;awmfrsm;onf awmausmif;rSmaevkduae raevkdu ,if;wkd@.qENtwkid f;jzpfonf /
1: Living in the forest hermitage or not, it is in accordance with monks’ desire,
2/ yd¾ywf"kwifrSmvnf; Tenf;twl 2: the same in alms-round-food,
3/ yHoku"l kwifrSmvnf; Tenf;twl 3: in robes made of rags,
4/ &kuQrl"kwifrSmvnf; Tenf;twl 4: in dwelling at the foot of a tree,
5/ om;ig; pm;vkdupm; rpm;vkdu qENtwkid f; / 5: in eating or not meat and fish.
a'0"rR w&m; 2 yg; Two dhammas of deity:
1/ [d&D – raumif;rSKrS &Sufjcif; 1: Moral shame,
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2/ =owy` - raumif;rSKrS a=umufjcif; / 2: moral dread.
a'oEœ& Various regions, other locations.
a'oEœ& A[kokw Knowledge of various regions/countries.
a'oem Dhamma-talk, exposition of the doctrine, teaching,
the facts come from the Scriptures.
a'oem 2 rsKd; Two kinds of Dhamma-terms/words:
1/ a0g[m& a'oem – vlrsm;owfrSwfxm;csuf a0g[m&twkdif;- a[m=um;jcif; -a0g[m&
1: Conventional/relative term,
2/ y&rwˆ a'oem – t&Sd trSefobm0 y&rwˆtwkid f;- a[m=um;jcif; -a0g[m& /
2: ultimate term.
a'oem 2 rsKd; Two kinds of Dhamma-term/words/discourses:
1/ oHcdwW – tusOf; 1: The concise,
2/ 0dwˆm& - tus,f / 2: the detailed.
a'oem 3 rsKd; Three kinds of Buddha’s teaching/dhamma:
1/ tm%m a'oem ] 0denf; ydÉu
1: Authoritative teaching/discouece, i.e., the Basket of Discipline,
1/ a0g[m& a'oem ] okwWef ydÉu
2: conventional/relative teaching/discouece, i.e., the Basket of Discoueses,
2/ y&rwˆ a'oem ] tbd"rR ydÉu /
3: ultimate teaching/discourse, i.e., the Basket of Ultimate Teaching.
a'oem 4 rsKd; Four speeches/kinds of Buddha’s teaching/dhamma:
1/ "rRm"dÏme "rR a'oem – obm0ukdrSDI obm0twkid f; a[majymjcif;
1: Phenomenal speech based upon phenomena,
2/ "rRm"dÏme yk*~v a'oem – obm0ukdrSDI yk*~Kdvfa&;tvkduf a[majymjcif;
2: individual speech based upon phenomena,
3/ yk*~vm"dÏme yk*~v a'oem – yk*~Kdvfurkd SDI yk*~Kdvfa&;tvkduf a[majymjcif;
3: individual speech based upon individuals,
4/ yk*~vm"dÏme "rR a'oem – yk*~Kdvu
f rkd SDI obm0twkid f; a[majymjcif; /
4: phenomenal speech based upon individuals.
a'gre\ Displeasure, grief.
a'go Anger, hatred.
a'go uif;a=umif;w&m;onf arwWm apawm0drkwWd (arwWmbm0em)
The cause to abandon hatred is the liberation of mind by loving-kindness.
a'go p&kduf Anger-natured, hate-natured.
a'go p&kduftm;=uD;olESifh oifhawmfaom urRÏmef; 8 yg;
Eight meditation-methods that fit with an anger-natured person:
1/ arwWm 1: Loving-kindness,
2/ u&k%m 2: compassion,
3/ rk'dwm 3: unselfish joy,
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4/ OayuQm 4: equanimity,
5/ eDv uokd%f; 5: contemplation of dark blue device,
6/ yDw uokd%f; 6: of yellow device,
7/ avm[dw uok% d f; 7: of red device,
8/ =o'gw uok% d f; / 8: of white device.
a'goy,fa=umif; w&m; 6 yg; Six things to get rid of hatred:
1/ arwWmedrdwfukd tm&kH,ljcif; 1: Getting loving-kindness objects,
2/ arwWmbm0emukd tzefzefyGg;rsm;jcif;
2: sending loving-kindness/practicing loving-kindness meditation,
3/ uHomv#if rdrdOpPmjzpfonf[k qifjcifjcif;
3: thinking and reflecting that everybody has his/her own kamma,
4/ ynmjzifh qifjcifjcif; 4: wisdom,
5/ pdwfaumif;arG;jcif; 5: good-heart,
6/ avsmufywfaompum;ukd ajymqkdjcif; / 6: speaking with porper terms.
'GwWd Homum& (okH;q,fESpf aumÏmo ) The 32 aspects of the body.
'GwWd Homum& urRÏmef ; Mditation on the 32 aspects of the body.
'Gg'ou edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . q,fEh Spfckajrmuf u¾jzpfonf / *gxm 12 yk'fpD
yg&Sdaom Zmwfawmf rsm;[k t"dy`g,f&Sdonf / Zmwfawmfaygif; 10 yk'f yg0ifonf /
Dvādasaka-nipāta (Jātaka): This is the twelveth chapter of the 550 Birth-stories:
each of them consists of twelve verses; thus, Dvādasaka-nipāta, twelve-verse-
story; there are 10 stories in this chapter.
'Gg'ou edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifoDv0 ESifh t&Sifoek Dw &[Eœm rax&f
ESpfyg;wkd@ q,ffhESpf*gxmpDwkd@jzifh O'gef;usL;&ifhawmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Dvādasaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
two monks, Sīlava and Sunīta, at the time of Lord Buddha. They uttered twelve
verses each.
'Gg'ou edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr Oy`v0Àm &[Eœm ax&D q,fEh Spf
*gxmwkd@jzifh O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Dvādasaka-nipāta (Therīgāthā): This is a collection of twelve joyous verses
uttered by Uppalavaṇṇā, a female arahant, at the time of Lord Buddha.
'Gg& Sense organ/base/element, door.
'Gg& - tayguf - 3 yg; Three doors:
1/ um, 'Gg& - ukokdvf tukokdvfw@kd 0ifxu
G f&mtayguf cE<mukd,f
1: Body-door through which good/bad deeds come in and go out,
2/ 0pD 'Gg& - ukodv
k f tukov
kd fw@kd 0ifxu
G f&mtayguf ESKwf0pD
2: mouth-door through which good/bad deeds come in and go out,
3/ raem 'Gg& - ukodkvf tukokdvfwkd@ 0ifxu
G f&mtayguf pdwfraem /
3: mind-door through which good/bad deeds come in and go out.
'Gg& 6 yg; (ayguf) Six sense organs:
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2/ aomw – em; 2: ear,
3/ Cme – ESm 3: nose,
4/ Zd0Sg – v#m 4: tongue,
5/ um, - ukd,f 5: body,
6/ pdwW – pdwf / 6: mind-object.
'Gg& 9 ayguf Nine holes of a human:
rsufpd 2 ayguf Eyes 2
em; 2 ayguf ears 2
ESmacgif; 2 ayguf nose holes 2
yg;pyfayguf 1 mouth 1
usifi,fayguf 1 genital organ 1
usif=uD;ayguf 1 anus 1
aygif; 9 total: 9.
'Gd [dwf - tavmb ta'go [laomta=umif;t&if;cH tjrpf 2 rsKd;
The two root-conditions, the two good causes, i.e., absence of greed and of anger.
'Gd [dwf yk*~Kdvf – tavmb ta'go[laom ta=umif; 2 yg;jzifh yÉdoaE<aeol
Two-rooted person: A person who has two roots (i.e., no-greed and no-hatred)
conditions at the time of the conception.
'Gd a[wku yÉdoaE< (yÉdoaE< ) Born with two root-conditions.
(")
"e OpPm Wealth, belonging.
"edw tuQ&m ] toHjyif;jyif;&Gwzf wf&aom tuQ&m (odxdv tuQ&m )
Spirated consotants.
"edw tuQ&m / odxv
d tuQ&m
Spirated consotants; unspirated consotants
c / C kha, gha / u / * ka, ga
q / ps cha, jha / p / Z ca, ja
X / Ê ṭha, ḍha / É / È ṭa, ḍa
x / " tha, dha / w / ' ta, da
z / b pha, bha / y / A pa, ba
"rR Teachings of Buddha, doctrine, righteousness, condition,
phenomena, duty.
"rR uxdu Preacher, Dhamma-speaker, expounder of the dhamma.
"rRuEQ <m Dhamma-components, groups of dhamma.
"rRRuQE<m aygif; 84000 The 84,000 Dhamma-components:
1/ 0de, ydÉu - "rRRuQE<m aygif; 21000 yg0ifonf /
1: Vinaya Piṭaka – the ‘Book of Discipline’ consists of
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21,000 dhamma-components.
2/ okwEW œ ydÉu - "rRRuQE<m aygif; 21000 yg0ifonf /
2: Suttanta Piṭaka – the ‘Book of Discourses’ consists of
21,000 dhamma-components.
3/ tbd"rR ydÉu - "rRRuQE<m aygif; 42000 yg0ifonf /
3: Abhidhamma Piṭaka – the ‘Book of More-dhamma/of Ultimate dhamma’
consists of 42,000 dhamma-components.
"rRRuxdu 4 rsKd; Four kinds of dhamma-preacher:
1/ tusKd;rjyD; tenf;i,foma[maom "rRRuxdu
1: Talk little but not beneficial (not to the point),
2/ tusKd;jyD;/&Sdv#uf tenf;i,foma[maom "rRRuxdu 2: little but beneficial,
3/ tusKd;rjyD; rsm;rsm;=uD;a[maom "rRRuxdu 3: much but not beneficial,
4/ tusKd;vnf;jyD; rsm;rsm;=uD;a[maom "rRRuxdu / 4: much and beneficial.
"rRuxdursm; jynfhpkH&rnfht*Fg 5 yg; (w&m;a[m"rRuxdursm; jynfhpkH&rnfhw&m; 5 yg; )
"rRRpuQK Vision/eye of dhamma.
"rR p=um (puU) okwf The Discourse on the Wheel of the Dhamma.
"rR p=um okwfvm 'kuQo&kyf 8 yg;
Eight categories of dukkha (suffering) in ‘the Discourse on the Wheel of the
Dhamma’:
1/ Zmwd 'kuQ – yÉdoaE<ae/ jzpfaejcif; qif;&J 1: Birth, becoming,
2/ Z&m 'kuQ – tkdjcif;qif;&J 2: old age,
3/ Asm"d 'kuQ – emjcif;qif;&J 3: sickness,
4/ r&% 'kuQ – aojcif;qif;&J 4: death,
5/ ty`da,[d orà,m* 'kuQ – rcspfrESpfoufonfrsm;ESifh twljzpfae&jcif; qif;&J
5: association with those that one does not like/love,
6/ yda,[d 0dyà,m* 'kuQ – cspfESpfoufonfrsm;ESifh auGuGif;ae&jcif; qif;&J
6: dis-association with those that one likes/loves,
7/ ,r`dp>H e vbwd wr`d 'kuQH – vkdwmr&jcif; jzpfcsif&mrjzpfjcif; qif;&J /
7: not to get what one desires/wants,
8/ yÌKyg'geuQE<m – pGJvrf;&m cE<mig;yg; /
8: the clinging to the five aggregates.
"rR pm&D A person who acts/behaves in accordance with the dhamma.
"rR a'ou ("rR uxdu )
"rR a'oem Exposition of the dhamma.
"rR "mwk Mind-object element.
"rRESifh v,f,m ESKdif;,SOfjcif; (w&m;awmf v,f,mxGef,ufrSKESifh ,SOfpyfaom Oyrmrsm; )
"rR y' ygVd - ck'Nu edum,f . 'kwd, usrf;jzpfonf / u¾ 26 ck &SdjyD; 432 *gxm yg0ifonf / Tusrf;vm
0wˆKrsm;onf xif&Sm;jyD; Ak'<bmom0ifw@kd tay: rsm;pGm =oZmoufa&mufonf / u¾ 26 ckw@kd rSm
atmufygtwkid f; jzpfygonf (u¾toD;oD;aemuf&Sd eHygwfrsm;onf ,if;u¾wk@d .
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*gxm ta&twGuf jzpfygonf) -
Dhammapada: ‘The Path of the Buddha’s Teaching’: the second book of
‘the Collection of Minor Discourses’. It consists of 423 verses in 26 chapters.
Stories in this text are very famous and influential among Buddhists. The 26
chapters are as follows (The numbers in parenthesis after each chapter are
the amount of verses in it.):
1/ ,ur - wpfpkH (20) 1: Twin Verses (20),
2/ ty`rm' (12) 2: Appamāda (12),
3/ pdwW (11) 3: Citta, Mind (11),
4/ yky‰ - yef; (16) 4: Puppha (16),
5/ Amv - vlru kd f (16) 5: Bāla (16),
6/ y¾dw -ynm&Sd (14) 6: Paṇḍita (14),
7/ &[Eœm (15) 7: Arahat (15),
8/ o[\ - waxmif 8: Sahassa (16),
9/ ygy - raumif;rSK (13) 9: Pāpa (13),
10/ '¾ - wkwf'g; (17) 10: Danda (17),
11/ Z&m - tkdjcif; (11) 11: Jarā (11),
12/ twW - igpGJ (10) 12: Atta (10),
13/ avmu - urBm (12) 13: Loka (12),
14/ Ak'< - bk&m; (18) 14: Buddha (18),
15/ okc - csrf;om (12) 15: Sukha (12),
16/ yD, - cspfjcif; (12) 16: Pīya (12),
17/ aum" ] trsuaf 'go (14) 17: Kodha (14),
18/ rv - tnpfta=u; (21) 18: Mala (21),
19/ "rRÏ - w&m;Ywnfjcif; (17) 19: Dhammaṭṭha (17),
20/ r*~ - vrf;pOf (17) 20: Magga (17),
21/ yudÀu - taxGaxG (16) 21: Pakinnaka (16),
22/ ed&, - i&J (14) 22: Niraya (14),
23/ em* - qif (14) 23: Nāga (14),
24/ w%Sm - pGJvrf; (26) 24: Tanhā (26),
25/ bduKQ - &[ef; (23) 25: Bhikkhu (23),
26/ jA[R% - jrifhjrwfol (41) / 26: Brāhmaṇa (41).
"rR y' (w&m;&a=umif;) 4 yg; Four ways to gain dhamma:
1/ tebdZPsm ] wyfrufrSK r&Sdjcif; 1: Without craving,
2/ tAsmyg' ] a'go &efjiKd; r&Sdjcif; 2: without enmity,
3/ orRm owd ] owd &Sdjcif; 3: with mindfulness,
4/ orRm orm"d ] orm"d &Sdjcif; / 4: with concentration.
"rR b¾m*g&du ] w&m;b¾mwkduf Custodian/treasurer of the dhamma.
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"rR ab&D ] w&m;pnf Dhamma-drum.
"rR a&mifjcnf The light of the dhamma.
"rR0g'D (w&m;awmf š 0denf;ESifhnDaom) &[ef;. t8Fg 18 yg; (t"rR0g'D - w&m;awmf š 0denf;ESifh
rnDaom - &[ef;. t8Fg 18 yg; )
"rR 0de, Discourse and discipline, Buddha’s teaching.
"rRo*FPD ygVd - tbd"rR ydÉu . yxrqkH;usrf;jzpfonf / Tusrf;Y pdwf apwodufrsm;ukd wduf ] okHyg;pk
w&m;22 rsKd; ESifh 'kuf ] ESpfyg;pkw&m; 142 rsKd ;wk@d ukd rlwnfjyD; tao;pdwf wifjyxm;onf /
Dhamma-saṅgaṇī: The first text of the ‘Abhidhamma Piṭaka’: mind (citta) and
mental factors (cetasika) are detailed in this book under the categories
of 22 triad and 142 diad.
"rRm p&d, Dhamma instructor, instructor/master/teacher in the doctrine, master
of the dhamma, a high degree of Myanmar religious examination.
"rRmEky\em 5 yg; (r[mowdyÏmeokw)f Five kinds of mindfulness on Dhamma
(Discourse on Foundation of Mindfullness):
1/ eD0&% ig;yg;ukd &SKrSwfjcif; 1: Mindfulness on five hindrances,
2/ cE<m ig;yg;ukd &SKrSwfjcif; 2: on five aggregates,
3/ tm,we q,fEh Spfyg;ukd &SKrSwfjcif; 3: on twelve bases,
4/ aAmZPsif ckESpfyg;ukd &SKrSwfjcif; 4: on seven factors of enlightenment,
5/ opPm av;yg;ukd &SKrSwfjcif; / 5: on four Truths.
"rRmEk\wd (tEk\wd ) The recollection of the dhamma.
"rRRmbd or, Breakthrough to dhamma.
"rRm&kH Dhamma-hall, prayer-hall, meditation-hall,
religious service-hall.
"rRKa'No 4 yg; (&Ïygvokwfvm 4 yg;aom w&m;tpk ] "rRKa'No w&m;tusOf; 4 yg; )
"arRm [a0 &uQwd "rRpm&d H ] w&m;&Sdoludk w&m;u jyefapmifha&Smufonf (ax&*gxm ESifh Zmwu ygVd)
Dhamma protects a person who has dhamma.
"mwf Element, base.
"mwf 2 yg; Two elements:
1/ ocFw "mwf 1: The conditioned element,
2/ tocFw "mwf 2: the unconditioned element.
"mwf 3 yg; (*dÍum0oxokwf / ed'ge0*~oH,kwWygVd) Three elements:
1/ [De"mwf - ,kwfnHhaom "mwfukd tajccHjyD; ,kwfnaHh om onm / t,l / t=uHtpnf /
apwem / awmifhwrSK / ESv;kH oGif;&Sdaom ,kwfnHhaomyk*~Kdvfonf ,kwfnhHaompum;/w&m;
ajym=um; a[m=um;./
1: Inferior element: From inferior element, there arises inferior perception, an
inferior view, inferior volition, inferior longing, an inferior wish, inferior
person and inferior speech.
2/ rZPsdr"mwf- tv,ftvwfjzpfaom "mwfukd tajccHjyD; tv,ftvwfjzpfaom onm / t,l /
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t=uHtpnf / apwem / awmifhwrSK / ESv;kH oGif;&Sdaom tv,ftvwfjzpfaom yk*~Kdvfonf
tv,ftvwf jzpfaom pum;/w&m; ajym=um; a[m=um;./
2: middling element: From middling element, there arises middling perception, a
middling view, middling volition, middling longing, a middling wish, middling
person and middling speech.
3/ y%Dw"mwf - jrifhjrwfaom "mwfukd tajccHjyD; jrifhjrwfaom onm / t,l / t=uHtpnf /
apwem / awmifhwrSK / ESv;kH oGif;&Sdaom jrifhjrwfaomyk*~Kdvfonf jrifhjrwfaompum;/w&m;
ajym=um; a[m=um;. /
3: superior element: From superior element, there arises superior perception, an
superior view, superior volition, superior longing, an superior wish, superior
person and superior speech.
"mwf 6 yg; Six great elements:
1/ okc "mwf 1: Pleasure element,
2/ 'kuQ "mwf 2: pain element,
3/ aomre\ "mwf 3: pleasant element,
4/ a'gre\ "mwf 4: unpleasant element,
5/ OayuQm "mwf 5: neutral element,
6/ t0dZ…m "mwf / 6: ignorance element.
"mwf 6 yg; (wenf;) More six great elements:
1/ umr "mwf 1: Sensual pleasure element,
2/ aeuQr "mwf 2: renunciation element,
3/ Asmyg' "mwf 3: ill will element,
4/ tAsmyg' "mwf 4: non-ill will element,
5/ 0d[d Ho "mwf 5: cruelty element,
6/ t0d[d Ho "mwf / 6: non-cruelty element.
"mwf 7 yg; (owW"mwkokwf / ed'ge0*~oH,kwWygVd) Seven elements:
1/ tmbm "mwf 1: The light,
2 okb "mwf 2: the beauty,
3/ tmumomeÌm,we "mwf 3: boundless space,
4/ 0dnm%Ìm,we "mwf 4: boundless consciousness,
5/ tmudÌnm,we "mwf 5: nothingness,
6/ ae0onmemonm,we "mwf 6: neither perception nor yet non-perception,
7/ onma0',dweda&m" "mwf / 7: cessation of perception and feeling.
"mwf 18 yg; Eighteen elements:
1/ rsufpd "mwf 1: Eye, 7/ tqif; "mwf 7: vision,
2/ em; 2: ear, 8/ toH 8: sound,
3/ ESm 3: nose, 9/ teH@ 9: smell,
4/ v#m 4: tongue, 10/ t&om 10: taste,
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5/ uk,d f 5: body, 11/ tawG@ 11: tangibility,
6/ pdwf 6: mind, 12/ t=uHtpnf 12: mental object,
13/ jrifodpdwf "mwf 13: eye-consciousness,
14/ =um;odpdwf 14: ear-consciousness,
15/ eHodpdwf 15: nose-consciousness,
16/ &omodpdwf 16: tongue-consciousness,
17/ awG@ odpdwf 17: body-consciousness,
18/ =uHodpdwf / 18: mind-consciousness.
"mwfurRÏmef; ("mwf=uD; 4 yg;) tm;xkwf&mY ESvkH;oGif;&rnfh tcsufrsm;
(tus,fukd 0do'k <dr*f - pwk"mwk 00wˆmef tcef;Y =unfhyg)
Thirteen ways of giving attention on great-element-meditation
(See ‘The Path of Purification’ in detail):
1/ 0pewâwm - teuft"dy`g,ftm;jzifh 1: As to word meaning,
2/ uvmyawm – tpktpnf; uvmyftm;jzifh 2: by groups,
3/ pkÀawm – trSKH@tm;jzifh 3: by particles,
4/ vuQ%m'dawm – vuQ%mpaomtm;jzifh 4: by characteristics etc.,
5/ orkÏmeawm – jzpfa=umif;tm;jzifh 5: as to how originated,
6/ emeawWuwWawm – xl;jcm;rSK wlnDrSK tm;jzifh 6: as to variety and unity,
7/ 0dedaABm*g0dedABm*awm – pkpnf;rSK uGjJ ym;rSKtm;jzifh
7: as to resolution and non-resolution,
8/ obm*0dobm*awm – oabmwlrSK rwlrSKtm;jzifh
8: as to the similar and dissimilaer,
9/ tZPswWduAm[m&0daooawm – twGif; tjyifxl;jcm;rSKtm;jzifh
9: as to distinction between internal and external,
10/ o*F[awm – tusOf;tm;jzifh 10: as to summary/conclusion,
11/ ypP,awm – ta=umif;ypPnf;tm;jzifh 11: as to condition,
12/ torEMm[m&awm – tm&kH r,laomtm;jzifh
12: as to lack of conscious reaction,
13/ ypP,0dbm*awm – ypPn;f ukd a0befaomtm;jzifh / 13: as to analysis of condition.
"mwf=uD; 4 yg; Four great elements:
1/ yx0D "mwf (ajr) 1: The solid or earth-element,
2/ tmayg "mwf (a&) 2: the liquid or water-element,
3/ awaZm "mwf (rD;) 3: heat or fire-element,
4/ 0ga,m "mwf (av) / 4: motion or wind-element.
"mwf=uD; 4 yg;wkd@. csKyf&m ] edAŠmef In Nibbāna the four great elements cease without
remainder
"mwf=uD; 6 yg; Six great elements:
txufyg "mwf=uD; 4 yg;xJ aygif;&ef Add the following 5 and 6 into the above:
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5/ tmumo "mwf 5: space-element,
6/ 0dnm% "mwf / 6: consciousness-element.
"mwfwcl sif;rS aygif;oif;=u. Coming together in accordance with disposition:
1/ [Dem"drkwu Wd - ,kwfnaHh om ESv;kH oGif;&Sdocl sif; aygif;oif;. /
1: Those of inferior disposition come together and unite with those of
an inferior disposition.
2/ uvsm%m"drkwu
Wd - jrifhjrwfaom ESvkH;oGif;&Sdolcsif; aygif;oif;. /
2: Those of good disposition come together and unite with those of
an good disposition.
"mwfwcl sif;rS aygif;oif;=u. (u) Coming together in accordance with disposition (a):
uvsm%m"drkwu
Wd - jrifhjrwfaom ESv;kH oGif;&Sdolcsif; aygif;oif;=uykH
The examples of those of good disposition come together and unite
with those of an good disposition:
1/ o'<gw&m;&Sdolcsif; 1: The faithful come together and unite with the faithful;
2/ t&Suf&Sdolcsif; 2: the shameful, with the shameful,
3/ ta=umuf&Sdolcsif; 3: the fearful, with the fearful,
4/ A[kokw rsm;olcsif; 4: the vast-learned, with the vast-learned,
5/ =uKd;pm;tm;xkwfolcsif; 5: the energetic, with the enegetic,
6/ rarhravsmhaeolcsif; 6: the mindful, with the mindful,
7/ ynm&Sdolcsif; / 7: the wise, with the wise.
"mwfwcl sif;rS aygif;oif;=u. (c) Coming together in accordance with disposition (b):
[Dem"drkwWdu - ,kwfnHhaom ESvH;k oGif;&Sdocl sif; aygif;oif;=uykH
txufaz:jyyg 7 rsKd;wd@k rS qef@usifbufjzpfonf /
The examples of those of inferior disposition come together and unite with
those of an inferior disposition. The examples are opposite of the above.
"mwfawmf Relic, the remain(s) of Buddhas and certain saints (arahant).
"mwfawmf 2 rsKd; (bk&m;&Sif.) Two kinds of Buddha’s relic:
1/ t0dyùÀ
d ] tpdwfpdwf tqlql ruGrJ jym;aom "mwfawmf
1: Avippkiṇṇa: not break-up relics:
(u) pG,fawmf 4 ql (a) The four canines,
(c) nSyf&kd;awmf 2 ql (b) the two collar bones,
(*) ezl;oif;uspfawmf 1 ql ] aygif; 7 ql / (c) the frontal bone of the head = 7.
2/ 0dyùÀ
d ] tpdwfpdwf tqlqluGJjym;aom "mwfawmf / 16 jynf ] wpfwif;om;cef@&Sdonf /
2: vippkiṇṇa: break-up relics into many, about a basketfull:
(u) ti,fqkH; "mwfawmfrsm; – rkHnif;apcef@ jrwfav;yef;ikHtqif; - 6 jynfom;cef@&Sdonf /
(a) The smallest – the size of a mustard seed, with the shape of red
jasmine buds, a totall collection of about 6 pyis.
(Measurement of a pyi is one sixteenth of a basket.)
(c) tvwfpm; "mwfawmfrsm; – qefusKd;cef@ ykvJtqif; - 5 jynfom;cef@&Sdonf /
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(b) the medium – the size of a broken-rice, with pearl-color, a totall
collection of about 5 pyis.
(*) t=uD;pm;"mwfawmfrsm; - yJaemufaphcef@ a&$tqif; - 5 jynfom;cef@&Sdonf /
(c) the big – the size of a grain of green gram, with gold-color, a totall
collection of about 5 pyis.
"mwfawmfwdkuf Reliquary.
"mwfawmfarGawmf 8 pdwf ("mwfawmf 2 rsKd; )
"mwfawmfarGawmfw@kd . ta&twGuf 3 rsKd; Three amounts of Lord Buddha’s relics:
1/ t=uD;qkH; "mwfawmfrsm;onf 5 jynf&Sdonf 1: Big relics = 5 pyis,
2/ tvwfpm; "mwfawmfrsm;onf 5 jynf&o Sd nf 2: medium relics = 5 pyis,
3/ ti,fom; "mwfawmfrsm;onf 6 jynf&o Sd nf / 3: small relics = 6 pyis.
"mwfawmfarGawmfw@kd . ta&mif 3 rsKd; Three colors of Lord Buddha’s relics:
1/ t=uD;qkH; "mwfawmfrsm;onf a&$tqif;&Sdonf 1: Big relics = color of gold,
2/ tvwfpm; "mwfawmfrsm;onf ykvJtqif;&Sdonf 2: medium relics = color of pearl,
3/ ti,fom; "mwfawmfrsm;onf jrwfav;yefikHtqif;&Sdonf /
3: small relics = color of red jasmine buds.
"mwfawmfarGawmfw@kd . t&G,ftpm; 3 rsKd; Three sizes of Lord Buddha’s relics:
1/ t=uD;qkH; "mwfawmfrsm;onf yJaemufaph t&G,&f Sdonf
1: Big relics = the size of a grain of green gram,
2/ tvwfpm; "mwfawmfrsm;onf qefaphxuf0ufusKd; t&G,f&Sdonf
2: medium relics = the size of a broken-rice,
3/ ti,fom; "mwfawmfrsm;onf rkefnSif;aph t&G,f&Sdonf /
3: small relics = the size of a mustard seed.
"mwkuwmusrf; (tbd"rRm 7 usrf; wwd,ajrmufusrf;) ukd a0befykH 14 rsKd;
Fourteen analytical methods in Dhātukathā
(the third book of the seven, ‘the Basket of the Ultimate Dhamma’):
1/ o*F[ to*F[ 1: Combining and not-combining,
2/ o*F[dawe to*F[dw 2: not-combining with combining,
3/ to*F[dawe o*F[dw 3: combining with not-combining,
4/ o*F[dawe o*F[dw 4: combining with combining,
5/ to*F[dawe to*F[dw 5: not-combining with not-combining,
6/ orà,m* 0dyà,m* 6: association and separation,
7/ or`,kawWe 0dy`,kwW 7: separation with association,
8/ 0dy`,ak wWe or`,kwW 8: association with separation,
9/ or`,ak wWe or`,kwW 9: association with association,
10/ 0dy`,kawWe 0dy`,kwW 10: separation with separation,
11/ o*F[dawe or`,kwW 0dy`,w
k W
11: association and separation with combination,
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12/ or`,ak wWe o*F[dw to*F[dw
12: combining and not-combining with association,
13/ to*F[dawe or`,kwW 0dy`,kwW
13: association and separation with not-combination,
14/ 0dy`,ak wWe o*F[dw to*F[dw /
14: combining and not-combining with not-combination.
"mwkuwm ygVd – tbd"rRm 7 usrf;wGif wwd,ajrmufusrf;jzpfonf / Tusrf;Y cE<m tm,we ESifh
"mwf oabmw&m; ok;H yg;wk@d ukd tar;tajz ykHpHjzifh wifjyxm;onf /
Dhātukathā: The third book of the seven-volumed ‘Abhidhamma Piṭaka’.
The three dhammas, the 5 aggregates (khandā) , the 12 bases (āyatana) and
the 18 elements (dhātu), are explained in the form of a catechism.
"mwkapwD 10 ql (a*gwrbk&m;&Sif. "mwfawmfapwD)
Ten pagodas/stupas (Gotama Buddha’s relics inside):
1/ &mZj*Kd[f jrKd@Y wnfxm;aom "mwkapwD
1: Relic-pagoda built at City of Rājagaha,
2/ a0omvD jrKd@Y wnfxm;aom "mwkapwD 2: at City of Vesālī,
3/ uydv0wf jrKd@Y wnfxm;aom "mwkapwD 3: at City of Kapilavatthu,
4/ tv†uy`wikd f;Y wnfxm;aom "mwkapwD 4: at Allakappa region,
5/ &mrykÀm;&GmY wnfxm;aom "mwkapwD 5: at Rāma, a Brahmin village,
6/ a0Ï'Dyuwkdif;Y wnfxm;aom "mwkapwD 6: at Veṭṭhadīpaka region,
7/ rv†wikd f; yga0,su jrKd@Y wnfxm;aom "mwkapwD 7: at City of Pāveyaka, Malla region,
8/ ukoed m&kH jrKd@Y wnfxm;aom "mwkapwD 8: at City of Kusinanagara.
9/ a'g%ykÀm;=uD; wnfxm;aom ukrB ("mwfawmfjcif;awmif;) apwD
9: Kumbha (Pot/Basket) pagoda built by Doṇa, a Brahmin,
10/ arm&d,jrKd@Y wnfxm;aom t*Fg& (rD;aoG;) apwD /
10: Aṅgāra (Charcoal) pagoda at City of Moriya.
"mwk y&dedAŠmef – bk&m;&Sif. omoemawmf okH;&yf uG,faysmufjyD;aemuf vl@jynf&Sd "mwfawmfarGawmf
tm;vkH;wk@d onf oD&dvuFmjynf r[mapwDY pka0;=urnf / xkdrSaemuf e*g;jynf &mZm,weapwD
Y pka0;=urnf / xkdrSaemuf r[maAm"dyif yv†ifawmfY pka0;=urnf / e*g;jynf ewfjynf ESifh
jA[RjynfrSm &Sd=uaom "mwfawmfarGawmf tm;vk;H wk@d onf r[maAm"dyif yv†ifawmfY pka0;=urnf /
bk&m; "mwfawmfarGawmf tm;vkH; r[maAm"dyif yv†ifawmfY a&$wHk;=uD;uJho@kd wpfpkwpfa0;wnf;
jzpfjyD; p=um0Vm wpfaomif; ysH@ESH@atmif a&mifjcnfawmfrsm; uGef@jrL;rnf / xkda&$w;kH =uD;uJho@kd aom
"mwfawmfarGawmf taygif; awaZm"mwfavmifu|rf;jyD; vkH;0uG,faysmufoGm;rnf / ok@d jzifh
bk&m;&Sif. omoemawmfonf vkH;0 uG,faysmufoGm;ygawmhonf ?
Cessation of Lord Buddha’s Relics: Having disappeared the three components
of Buddha’s Teaching, all of Lord Buddha’s Relics in the human-realm will
gather at Mahācetī Pagoda in Sri Lanka. Then, they all will move to Rājāyana
Pagoda in Dragon-realm; then, to the Throne at the foot of Bo-tree. The relics
all over the Dragon-realm, the Deva-realm and the Brahma-realm will come
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together there (Bo-tree). They will happen to one mass as a ball of gold and will
transmit six rays through out 10,000 world-cycles. At last, the mass of relics will
completely be burnt itself by fire. Thus, Buddha’s Teaching (Buddha-sāsanā)
totally will disappear.
"kwif ("kw*F) Means of shaking off (the defilements), means of purification,
the ascetic practice.
"kwif 2 yg; ("kwif 13 yg; - rSwfcsuf )
"kwif 8 yg; ("kwif 13 yg; - rSwfcsuf )
"kwif 13 yg; Thirteen means of purification, thirteen ascetic practices:
1/ yHoul "kwif – yHokulouFef;aqmifjcif; 1: Refuse-rag-wearer’s practice,
2/ awpD0&du "kwif – ouFef;okH;xnfomaqmifjcif; 2: triple-robe-wearer’s practice,
3/ yd¾ygwdu "kwif – qGrf;cHIompm;jcif; 3: alms-food-eater’s practice,
4/ oy'gepm&du "kwif – tdrfpOfqGrf;cHjcif; 4: house-to-house-seeker’s practice,
5/ {umoedu "kwif – wxkid fwnf;ompm;jcif; 5: one-sessioner’s practice,
6/ ywWyd¾du "kwif – oydwfqGrf;pm;jcif; 6: bowl-food-eater’s practice,
7/ cvkyp>m bwWdu "kwif – aemufqGrf;ukd rpm;jcif; 7: later-food-refuser’s practice,
8/ tm&ndu "kwif – awm&aqmufwnfjcif; 8: forest-dweller’s practice,
9/ &kuQrlvdu "kwif – opfyif&if;rSmomaejcif; 9: tree-root-eater’s practice,
10/ taABmumodu "kwif – vGifjyifrSmomaejcif; 10: open-air-dweller’s practice,
11/ aomomedu "kwif – ok\mefrSmaejcif; 11: charnel-ground-dweller’s practice,
12/ ,xmoEÎwdu"kwif - &or#aomtcif;uko d kH;jcif; 12: any-bed-user’s practice,
13/ aeoZ…du "kwif – xkid fIomae/usifhjcif; / 13: sitter’s practice.
¡rSwfcsuf – eHygwf 4 / 5 ESifh 10 (] 3rsKd;) wk@d onf OD;aqmif (OD;acgif;) "kwifwd@k rnf. ? 1 / 2 / 8 / 11
ESifh 13 (] 5rsKd;) wk@d onf wpfckpDaom "kwifwkd@rnfukef. ? eHygwf 4 "kwifudk apmifhu 3 "kwifonf
apmifhjyD;om;jzpf. / eHygwf 5 "kwifudak pmifhu 6 ESifh 7 wk@d onf apmifhjyD;om;jzpf. / eHygwf 10
ukad pmifhu 9 ESifh 12 wk@d onf apmifhjyD;om;jzpf. / odk@a=umifh tusOf;tm;jzifh "kwif 8 yg;om&Sd. ?
ouFef;"kwif 2 rsKd; (1 ESifh 2) / qGrf;"kwif 5 rsKd; (3 rS 7) / ausmif;ae&mxkdifcif;"kwif 5 rsKd; (8 rS 12) /
0D&d,"kwif 1 rsKd; (eHygwf 13) ? ypPn;f av;yg;ESifh ywfoufaom"kwif 12 rsKd; (1 rS 12) / 0D&d,ESifh
ywfoufaom"kwif 1 rsKd; (eHygwf 13) / ok@d a=umifh tajccHtm;jzifh "kwif 2 rsKd;om &Sdonf ¢
[Note: Nos. 4, 5 and 10 are principle practices and nos. 1, 2, 6, 11 and 13 are
individual practices. The reason is: ‘if no. 4 is practiced, no. 3 is also practiced;
if no. 5 is practiced, nos. 6 and 7 are also practiced; if no. 10 is practiced, nos. 9
and 12 are also practiced. Thus, there are in fact only eight practices. Moreoevr,
there are two practices: (1 and 2) connected with robe; five (3 to 7), with alms-
food; five (8 to 12), with the resting place and one (13), with energy. Twelve
practices (1 to 12) are connected with the four requisites and the last one (13),
with energy, thus basically just two kinds of practice.]
"kwif 42 yg; tus,fyGg; Forty-two means of purification, of ascetic practices (singly):
1/ &[ef;a,mufsm;rsm;twGuf 13 yg;vkH;
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1: For monks (bhikkhu) 13
2/ &[ef;rdef;rrsm;twGuf 8 yg; (eHygwf 7 / 8 / 9/ 10 ESifh 11 wk@d ukd rusifh& /
usifhr&Ekdifaoma=umifh)
2: for nuns (bhikkhunī) 8 (Nos. 7, 8, 9, 10 1nd 11 are not available
For nuns.)
3/ omra%rsm;twGuf 12 yg; (eHygwf 2 ukd rusifh&aoma=umifh)
3: for male novices 12 (no. 2. is not available for male novices.)
4/ odurQ mef omra%&Drsm;twGuf 7 yg; (eHygwf 2 / 7 / 8 / 9/ 10 ESifh 11 wk@d ukd rusifh& /
usifhr&Ekdifaoma=umifh)
4: for trainees, female novices 7 (Nos. 2, 7, 8, 9, 10 1nd 11 are not available
for trainees, female novices.)
5/ wum wumrrsm;twGuf 2 yg; (eHygwf 5 ESifh 6 ] 2 yg;om usifh&Ekdifonf)
5: for lay-persons 2 (5: one-sessioner’s practice and
6: bowl-food-eater’s practice are available.)
pkpkaygif; 42 yg;
All together: 42 practices.
"kwifusifhaqmufwnfxdkufaom yk*~Kdvf 10 a,muf (rdvEd NyOS)
Ten persons who are worthy of doing ascetic-practices (Milindapañha):
1/ o'<gw&m;&Sdol 1: A person full of confidence,
2/ raumif;rSKrS &Suw f wfol 2: full of shame,
3/ wnf=unfrSK&Sdol 3: full of courage,
4/ tHhbG,ftxif=uD;&efrjyKvkyfwwfol 4: void of hypocrisy,
5/ tusKd;pD;yGg; xkHavh&o Sd l 5: of self-relience, welfare ,
6/ rv#yfay: ravmfvnfol 6: of steadfast,
7/ usifh0wfoduQmvkv d m;ol 7: of desire for training,
8/ pGJpGJjrJjrJ aqmufwnfwwfol 8: of determination,
9/ ruJh&Jhwwfaomol 9: of not blaming others,
10/ arwWmyGg;rsm;avh&o Sd l / 10: full of loving-kindness.
"kwifaqmufwnf&jcif;. tusKd;w&m; 28 yg; (rdvEd NyOS)
Twenty-eight virtues of doing ascetic-practices (Milindapañha):
1/ toufarG;rSK pif=u,fjcif; 1: Pure livelihood,
2/ csrf;omaomtusKd; &Sdjcif; 2: blissful fruit,
3/ tjypfr&Sdjcif; 3: blamelessness,
4/ olwyg;wkd@tm; qif;&J'kuQ ra&mufapjcif; 4: no suffering to others,
5/ ab;&efr&Sdjcif; 5: without danger (confidence),
6/ rESdyfpuf rnSOf;yef;&jcif; 6: no oppression,
7/ pifppf ukokdvfw;kd jcif; 7: growing good qualities,
8/ rqkw, f kwfEikd fjcif; 8: no back-sliding,
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9/ rm,m r&Sdjcif; 9: no deceiving,
10/ uk,d fukd apmifha&Smufjcif; 10: protection,
11/ awmifhw vkdcsifonfukd ay;Ekdifjcif; 11: desire-fulfilling,
12/ owW0gw@kd tm; qkH;rEkdifjcif; 12: taming all beings,
13/ apmifhpnf;rSK =uD;yGg;wkd;wufjcif; 13: self-discipline,
14/ olawmfaumif;rsm;ESifh av#mfnjD cif; 14: proper for good recluse,
15/ olwyg;wkd@tm; rrSDckd&jcif; 15: no dependence others,
16/ vmbfrufarmrSKuif;jcif; 16: free, no attachment,
17/ &m* ukefcef;vG,fjcif; 17: destroying lust,
18/ a'go ukefcef;vG,jf cif; 18: destroying hatred,
19/ arm[ ukefcef;vG,fjcif; 19: destroying delusion,
20/ rmefrmeukd y,fEikd fjcif; 20: humbling pride,
21/ t=uHtpnfqkd;rsm;ukd y,fowfEkdifjcif; 21: cutting of bad thoughts,
22/ ,krH Sm;rSKukd vGefajrmufEkdifjcif; 22: overcoming doubts,
23/ ysif;,drSKukd zsufqD;Ekdifjcif; 23: driving away laziness,
24/ rarG@avsmfrSKukd y,fEikd fjcif; 24: banishing discontent,
25/ t&m&mY onf;cHEkdifjcif; 25: tolerance in everything,
26/ twkr&Sdjcif; 26: being incomparable,
27/ ,SOfjyKdifbufuif;jcif; 27: beyond measure,
28/ edAŠmefudk rsufarSmufjyKEkdifjcif; / 28: leading to Nibbāna.
"kwifaqmifjcif;. ta=umif;w&m; 5 yg; Five causes for doing ascetic-practices:
1/ rod awGa0v#uf "kwifaqmifjcif; 1: Because of folly and blindness,
2/ tvdkqkd;jzifh "kwifaqmifjcif; 2: of bad desires and longings,
3/ &l;oGyf pdwfysH@vGifhI "kwifaqmifjcif; 3: of mental disorder,
4/ olawmfaumif;rsm; usihfaom csD;rGrf;tyfaom tusifh[k ESvkH;oGif;I "kwifaqmifjcif;
4: of the ways of the virtuous,
5/ tvkdenf;a&mifh&JrSKukd jrwfEkd;I "kwifaqmifjcif; / 5: of little-wants and contentment.
"kwif. tjcHt&H 5 yg; The five limbs/states of ascetic practices:
1/ ty`d p>wm – tvkdenf;jcif; 1: Fewness of wishes,
2/ oEœKÏdwm – a&mifh&JvG,fjcif; 2: contentment,
3/ oav†cwm – acgif;yg;jcif; 3: effacement,
4/ y0da0uwm – qdwjf idrfrSKY arG@av#mfjcif; 4: seclusion,
5/ Á"rwˆdwm – ukokdvfw&m;ukd tvkd&Sdjcif; / 5: wanting the wholesome.
"kwW (vkdufpm; vGefusL;jcif;) 3 rsKd; Three indulgences:
1/ ok&m "kwW ] aot&uf rl;,pfaq;0g; pGJjcif; 1: Indulgence in alcoholic drinks and drugs,
2/ Áwdˆ "kwW ] rdef;r vku d fpm;jcif; 2: indulgence in women,
3/ tuQ "kwW ] avmif;upm; usL;jcif; / 3: indulgence in gambling.
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"l& Duty, yoke.
"l& (wm0ef) 2 yg; (&[ef;omra%rsm;) Two yokes/duties (for monks):
1/ *E< "l& 1: Yoke to books/scriptures, duty to study scriptures,
2/ 0dy\em "l& / 2: yoke to insight meditation, duty to practice meditation.
"g;jy=uD;. ysufpD;a=umif;t*Fg 8 yg; (ckd;ol=uD; "g;jy=uD;. ysufpD;a=umif;t*Fg 8 yg; )
"g;vSL&usKd; 5 yg; Five benefits of donating knife:
1/ rdwfaqGaumif; &&Sdjcif; 1: Having good friend,
2/ vkH@v&Sdjcif; 2: effort,
3/ onf;cHEkdifjcif; 3: patience,
4/ arwWmrsm;jcif; 4: loving-kindness,
(e)
e*g; (em*) Serpant, dragon, nāga.
e*g; 4 rsKd; Four kinds of nāga:
1/ t¾Z ] OcGHtwGif;rSm jzpfaome*g; 1: Nāgas born from the egg,
2/ ZvmAkZ ] rdcif0rf;twGif;rSm jzpfaome*g; 2: from the mother’s womb,
3/ oHao'Z ] tnSu d kdpGJjyD; jzpfaome*g; 3: from moisture,
4/ =oyygwdu ] uk, d fxif&Sm; bGm;ueJay:vmv#uf jzpfaome*g; /
4: of spontaneous rebirth.
(e*g; 4 rsKd;wk@d onf eHygwfpOftwkdif; - 1 xuf 2 – xuf 3 xuf 4 tqifhjrifh=uonf)
(The nāgas are gradually superior from number 1 to 4.)
e*g;rif; 4 a,muf Four kings of nāgas:
1/ 0d&lyuQ e*g;rif; 1: Virūpakkha,
2/ {&myx e*g;rif; 2: Erāpatha,
3/ qAsmykwW e*g;rif; 3: Chabyāputta,
4/ u%Sa*gwru e*g;rif; / 4: Kaṇhagotamaka.
ewf Celestial being, heavenly being, spirit, deity.
ewfwd@k pkawcgeD; edrdwf 5 yg; Five signs when a deity is approaching death:
1/ ewfyef;nSK;d EGrf;jcif; 1: Withering of celestial flowers,
2/ ewf0wfwefqm nSKd ;EGrf;jcif; 2: dirtiness of celestial costumes,
3/ vuf / ajcuwD;=um;wkd@rS ac|;xGufjcif; 3: sweating from armpits,
4/ &kyfa& r=unfvifawmhjcif; 4: deterioration of physical beauty,
5/ aexkdif&m aysmfarG@rSK r&Sdawmhjcif; / 5: unhappiness in living.
ewfwd@k . cE<mukd,f El;nHyh kH (oJxJokd@ axmywf qDwkd@ukd avmif;aomf usaysmuf atmufok@d
a&mufoGm;onfh Oyrm ) Extremely subtle body of the deities.
ewfESifh tok&m ppfcif;&m tok&m okH;=udrfEkdifjyD; wzefewfwd@k u ok;H =udrfEkdifjcif;
(a'0gok&o*Fgrokwf / e0uedygw / t*Fkw&W ygVd)
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The battles between Devas (deities) and Asura (Titans): the first successive
three times Devas (deities) were defeated and the next successive three times
Asura (Titans) were defeated. (The Deity Discourse, the nineth book of
the Gradual Discourses - Aṅguttara Nikāya).
ewfjynf 6 xyf Six stages of celestial beings:
1/ pwk r[m&mZf 1: The Realm of the Four Great Kings,
2/ wm0wd Hom 2: the Realm of the Thirty-three Gods,
3/ ,mrm 3: the Realm of the Yāma Gods,
4/ wkodwm 4: the Delightful realm,
5/ edrRme &wD 5: the Delightful Gods by own creating in accordance
with their desires,
6/ y&edrRdw 0o0wD / 6: the Delightful Gods by their attendances’ creation.
ewfbHk Abode of celestial/heavenly beings.
ewfrif;=uD; 4 yg; The four great deities:
1/ "w&Ï ewfrif;=uD; - jrifhrkd&fawmif. ta&S@rsufESmukd tkyfpkd;onf /
1: Dhataraṭṭha: He rules the eastern side of Mt. Meru.
2/ 0d&lVSu ewfrif;=uD; - jrifhrkd&fawmif. awmifrsufESmukd tkyfpkd;onf /
2: Virūḷhaka: He rules the southern side of Mt. Meru.
3/ 0d&lyuQ ewfrif;=uD; - jrifhrkd&fawmif. taemufrsufESmukd tkyfpkd;onf /
3: Virūpakkha: He rules the western side of Mt. Meru.
4/ a0\0% (uka0&) ewfrif;=uD; - jrifhrkd&fawmif. ajrmufrsufESmukd tkyfpkd;onf /
4: Vessavaṇṇa (Kuvera): He rules the northern side of Mt. Meru.
ewfoufwrf;rsm; (Oaygoxokwf / wduedygw / t*FkwW&ygVd - ponf)
1/ vlwd@k . tESpf 50 onf pwkr[m&mZfewfwkd@twGuf 1 &ufom&Sdonf /
olwkd@. ESpfta&twGuf 500 oufwrf;&Sdonf ] vlwkd@. ESpfta&twGuf 9 oef; &Sdonf /
1: The duration of 50 years in human world is equal to one day of the realm of the
Four Great Kings. This realm’s life-span is 500 years of its account, i.e.,
9 million years in human world.
2/ vlwd@k . tESpf 100 onf wm0wd Homewfw@kd twGuf 1 &ufom&Sdonf /
olwkd@. ESpfta&twGuf 1000 oufwrf;&Sdonf ] vlwkd@. ESpfta&twGuf 36 oef; &Sdonf /
2: The duration of 100 years in human world is equal to one day of the realm of
the Thirty-three Gods. This realm’s life-span is 1,000 years of its account, i.e.,
3/ vlwd@k . tESpf 200 onf ,mrmewfw@kd twGuf 1 &ufom&Sdonf /
olwkd@. ESpfta&twGuf 2000 oufwrf;&Sdonf ] vlwkd@. ESpfta&twGuf 144 oef; &Sdonf //
the Yāma Gods. This realm’s life-span is 2,000 years of its account, i.e.,
4/ vlwd@k . tESpf 400 onf wkodwmewfwd@k twGuf 1 &ufom&Sdonf /
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the Delightful realm. This realm’s life-span is 4,000 years of its account, i.e.,
5/ vlwd@k . tESpf 800 onf edrRme &wDewfw@kd twGuf 1 &ufom&Sdonf /
the Delightful Gods by own creating in accordance with their desires. This
realm’s life-span is 8,000 years of its account, i.e., 2304 million years
in human world.
6/ vlwkd@. tESpf 1600 onf y&edrRdw 0o0wDewfw@kd twGuf 1 &ufom&Sdonf /
6: The duration of 1,600 years in human world is equal to one day of the realm of
the Delightful Gods by their attendances’ creation. This realm’s life-span is
16,000 years of its account, i.e., 9216 million years in human world.
eef;awmfo@kd 0ifa&mufvnfywfaom &[ef;awmf. tjypf 10 rsKd;
Ten disadventages of a monk who visits/enters the royal court:
1/ tcsif;csif;jrifawG@=uI &[ef;ESifhrdzk&m; jyKH;jy=u&m bk&ifu txifvw
GJ wfjcif;
1: The monk and queen, on seeing, smile each other; the king thinks
that they may have affairs.
2/ rdzk&m;i,fwpfa,muf uk,
d f0ef&ygu bk&ifu oloGm;vmcJhonfukd rrSwfrdawmhyJ &[ef;ukd
pGyfpGJEkdifjcif;
2: When a concubine (minor queen) becomes pregnant, the king forgets having
sex with her; the king thinks that it is the work of the monk.
3/ eef;wGif;&wem wpfckckaysmufygu &[ef;tm;pGyfpGJEkdifjcif;
3: The monk is accused of theft when royal gem is missing.
4/ eef;wGif;xdyfwef;v#Kd@0Sufcsuf ayguf=um;ygu &[ef;a=umifh[k xifjrifEkdifjcif;
4: The monk is suspected when the royal top secrets are spoiled.
5/ bk&ifESifhom;rsm; (ponf) vkyf=uHrSK jzpfygu &[ef;yg0ifonf[k pGyfpGJcH&Ekdifjcif;
5: When a conspire/plot happens between the king and his sons etc.,
the monk is suspected as his plan.
6/ rl;rwfrsm;ukd &mxl; wkd;rSKjyKygu &[ef;yg0ifonf[k pGyfpGJcH&Ekdifjcif;
6: When the king promotes an official, the monk is suspected as his work.
7/ rl;rwfrsm;ukd &mxl; csrSKjyKygu &[ef;yg0ifonf[k pGyfpGJcH&Ekdifjcif;
7: When the king degrades an official, the monk is suspected as his work.
8/ bk&ifjzpfol &kwfw&uf ppfqifrSK jyKygu &[ef;yg0ifonf[k pGyfpGJcH&Ekdifjcif;
8: When sudden attack is made by the royal forces, the monk is suspected
as his work.
9/ bk&ifjzpfolu ppfwyfukd v$wfjyD;rS jyefvnf&kyford f;v#if &[ef;yg0ifonf[k pGyfpGJcH&Ekdifjcif;
9: When the attack is stopped, the monk is suspected as his work.
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10/ &[ef;awmfrsm;ESihf rtyfpyfaom tm&kHrsm; eef;wGif;rSm tjynfht0&Sdaejcif; /
10: There are a lot of sensual objects in the royal court that are not suitable to monk.
eef;r 3 aqmif - bk&m;tavmif;od'<wˆ. (okckrmvokwf / wduedygw / t*FkwW&ygVd ponf)
Three palaces of Prince Siddhattha, Buddha-to-be:
1/ &rR eef;awmf - aqmif&moD twGuf 1: Ramma for winter,
1/ ok&rR eef;awmf - aEG&moD twGuf 2: Suramma for summer,
1/ okb eef;awmf - rkd;&moD twGuf / 3: Subha for rainy season.
eENrmwm olaX;orD;. tHh=obG,&f mrsm; ('uQd%m*d&djrKd@rSmaeonf)
Seven amazing qualities of Nanda-mātā, a rich lady, who lived in City of
Dakkhiṇā-giri:
1/ olronf yg&m,eokwWefukd &Gwf&m a0\0%fewfrif; em;=um;=unfnKdjyD; ewfESifhpum;ajym&jcif;
1: While she was chanting the Pārāyana Sutta, great Deity Vessavaṇṇa listened
to her and spoke with her.
2/ bk&ifu olr. wpfOD;wnf;aomom; eENukd owfaomfvnf; pdwfrwk@H vSKyfjcif;
2: Even though her only beloved son, Nanda, was killed by the king,
she was not sad.
3/ uG,fvGefjyD;aom cifyGef;jzpfolonf bDv;l jzpfjyD; vla,mifzefqif;jyaomfvnf; pdwfrazgufjyefjcif;
3: While her late-husband, reborn as a yakkha (a kind of ghost), showed her
as his previous bodily form, her mind was not shaken.
4/ cifyGef;onfudk i,f&G,fpOfu vufxyfcJhcsdefrSpjyD; ol@ukd pdwfjzifhyif rjypfrSm;jcif;
4: There was no transgression against her husband even in thought since married.
5/ oDvukd b,ftcgr# rusL;vGef razgufzsufjcif;
5: There was no transgression against any training rules.
6/ psmefav;yg; &&Sdjcif;
6: She attained all four jhānas (absorption/trance).
7/ atmufoHa,mZOf ig;yg;ukd y,fjyD;jcif; /
7: She had abandoned the five lower fettors.
eENrlvd%
k f (eENrlvkd%frSm oDwif;okH;onfh yapPuAk'<grsm;vnf; )
Grotto located in Mt. Gandhamādhana where Individual Buddhas
(pacceka-buddha) dwell.
eEN0ef O,sOf – ewfjynfajcmufxyfv;kH Y toD;oD; &Sdaom aysmfarG@ ESpfoufbG,faumif;onfh O,smOfrsm; /
Nandavana: Each of six heavenly realms has a garden of its own, called
Nandavana, meaning ‘pleasant and enjoyable park’.
eruUm& Homage, worship, salute.
earm w\ - jzifh bk&m;&Siftm; &Sdckd;=uaom yk*~dKvf 8 a,muf (ygVdawmf vm)
The eight persons who uttered ‘namo tassa = I pay homage that Buddha’ while
paying respect to the Buddha in the Pali Scriptures:
1/ od=um;rif; (okwrf [m0g) 1: Sakka, the King of gods,
2/ aumovrif; (rZPsdr yÀmo) 2: King Kosala,
3/ Zm%ka\m%D ykÀm; (rlv yÀmo) 3: Brahmin Jānussoni,
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4/ jA[Rm,k ykÀm; (rZPsdr yÀmo) 4: Brahmin Brahmāyu,
5/ "eÍmeD ykaÀ;r (rZPsdr yÀmo) 5: Female-brahmin Dhanaṅājanī,
6/ tm&mr '¾ ykÀm; (t*Fkw&W ) 6: Brahmin Arāmadanda,
7/ um&%ygvD ykÀm; (t*Fkw&W ) 7: Brahmin Karanapālī,
8/ r[dEN rif; ("rRy' tÏuxm) / 8: King Mahinda.
e0 Nine, new.
e0u Nonad, group of nine.
e0u edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . e0rajrmuf u¾jzpfonf / *gxm 9 yk'f pDyg&Sdaom
Zmwfawmfrsm;[k t"dy`g,f&Sdonf / Zmwfawmfaygif; 12 ck yg0ifonf /
Navaka-nipāta (Jātaka): This is the nineth chapter of the 550 Birth- stories:
each of them consists of nine verses, thus, Navaka-nipāta, nine-verse-story;
e0u edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifblw &[Eœmrax&fonf ukd;*gxm
O'gef;usL;&ifh awmfrljcif;ukd pkpnf;xm;jcif;jzpfonf /
Navaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by a
male-monk (arahanta), Bhūta by name, at the time of Lord Buddha. He uttered
nine verses (navaka).
e0u edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr 0Årmwk &[Eœm ax&Dronf
uk;d *gxm O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Navaka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by a
female-monk (arahanta), Vaḍḍhamātu by name, at the time of Lord Buddha.
She uttered nine verses (navaka).
e0u edygw (t*FkwW&) ygVd - t*Fkw&W edum,f Y w&m;tpk 9 yg;pD ukd t"duxm; a[m=um;aom
okwWefwrkd sm; yg0ifonfh e0rajrmuf usrf;jzpfonf /
Navaka-nipāta (Aṅguttara): The nineth book of the ‘Gradual Discourses’:
in this book, each discourse emphasizs nine items of the dhamma.
e0*Fkaygox – ukd;yg;aom Oykoo f Dv (e0*Fkaygoxokwf) (uk;d yg;aom OykofoDv )
e0r Nineth.
e0rD The nineth of waxing days of ‘Tha-din-gyut or Ta-zaung-
mone’, i.e., seven days before the end of Buddhist lent time.
emusifjcif; (tmwk&) 3 rsKd; Three kinds of dis-ease:
1/ Z&mwk& - tkdI emusifjcif; 1: Dis-ease due to old age,
2/ a&m*gwk& - tema&m*g&I emusifjcif; 2: due to illness/disease,
3/ udavomwk& - tyludavomESdyfpufI emusifjcif; / 3: due to mental defilements.
em* (e*g;) Serpant, dragon.
em* aoe (&Sifem*odef) A famous monk who answered King Milinda’s
questions in Milinda Pañha Pāḷi.
emxu&% w&m; 10 yg; (t=uD;trSL; tjzpfukd - tumtuG,fukd - jyKwwfaom w&m; 10 yg; )
emembm0 ] ruG,fveG frSD cGJcGgae&jcif; Separation before death.
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emrfw&m;wkd@Y urRÏmef; ESv;kH oGif;jcif; 7 yg; (0dok'<dr*f)
Seven ways to comprehend the immaterial:
1/ uvmy – tpktpnf;tm;jzifh 1: By groups,
2/ ,ru – tpkHtpkHtm;jzifh 2: by pairs,
3/ c%du – c%tm;jzifh 3: by moment,
4/ yÉdygÉd – tpOftm;jzifh 4: by series,
5/ 'dÏd O *ƒgÉe – rdp>mt,lukd cGgaomtm;jzifh 5: by removal of false view,
6/ rme ork *ƒgÉe – rmeukd y,fowfaomtm;jzifh 6: by getting rid of conceit,
7/ eduEœd y&d,m'e – w%Smukd ukefapaomtm;jzifh / 7: by ending of attachment.
emrf &kyf Name and form, mind and body, mentality and corporeality/
physicality.
emrf &kyfw@kd . c%i,f 3 csuf (c%i,f 3 csuf - emrf &kyfw@kd . )
emrnf 4 rsKd; (trnf 4 rsKd; )
emrnf=uD;rS yifhcsif=u (wwd,=o0g'okwf / u\yoH,kwf / ed'ge0*~oH,kwWygVd)
Wishing to invite those monks who are famous
(Kassapa Saṃyutta, Nidāna-vagga Saṃyutta Pāḷi).
em,u*k%f 6 yg; Six qualities of an elder/leader:
1/ onf;cHjcif; 1: Patience,
2/ Ekd;=um;jcif; 2: awareness,
3/ vkH@v &Sdjcif; 3: effort,
4/ a0befaxmufyHhjcif; 4: support others,
5/ oem;=uifemjcif; 5: compassion,
6/ qifjcif^m%f=uD;jcif; / 6: wisdom.
em&' Zmwf – Zmwfawmf=uD; 10 zGJ@Y tÏrajrmufZmwf / Ak'<bmomtjrift& rSm;aomt,l (rdp>m'dÏd)
. t"dy`g,fukd az:jyonf /
Nārada Jātaka: The eighth birth-story of the ten great jātakas. That ‘What is
wrong view’ is stated in this story from the Buddhist point of view.
em&Darmif; Round brass gong.
edum,f / edum, Grouping, collection.
edum,f ig;&yf uG,faysmufykH tpOf (omoemuG,f tpOf ] pmayy&d,wWd - ydÉuokH;ykH -
edum,f ig;&yf ydËuwf The five groups of Buddhist Scripture (Piṭaka):
1/ 'DC edum,f - okwWef t&Snf 33 okwf yg0ifonf /
1: The Group of Long Discourses/Sayings:
There are 33 long discourses in this group.
(u) oDvuQE< 0*~ ygVd (okwfoDvuQef) (a) The Division Concerning Morality,
(c) r[m 0*~ ygVd (okwfr[m0g) (b) the Large Division,
(*) ygxdu 0*~ ygVd (okwfygax,s) (c) the Division Beginning with the Pāthika,
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a naked ascetic.
2/ rZPsdr edum,f - okwWef tvwfpm; 152 okwf yg0ifonf /
2: The Midium Length Discourses/Sayings:
There are 152 medium-length discourses in this group.
(u) rlv yÀmo ygVd  (a) The First Fifty Discourses,
(c) rZPsdr yÀmo ygVd  (b) the Middle Fifty Discourses,
(*) Oy&d yÀmo ygVd  (c) the Upper Fifty Discourses (actually 52).
3/ oH,kwW edum,f - okwWef twkd 7760 cef@ yg0ifonf /
3: The Kindred/Connected Discourses/Sayings:
There are about 7,760 short discourses in this group.
(u) o*gxm 0*~ oH,kwW ygVd  (a) Connected Discourses with Verses,
(c) ed'ge 0*~ oH,w
k W ygVd  (b) Connected Discourses of Conditionality,
(*) cE< 0*~ oH,kwW ygVd  (c) Connected Discourses of Aggregates,
(C) oVm,we 0*~ oH,kwWygVd  (d) Connected Discourses of Senses and
Sense-bases,
(i) r[m 0*~ oH,kwW ygVd  (e) Connected Discourses of Large Division.
4/ t*FkwW& edum,f - okwWef twkd 9560 okwcf ef@ yg0ifonf /
4: The Gradual/Numeral/Item-more/Incremental Discourses/Sayings:
There are about 9,560 short discourses in this group.
(u) {u edygw ygVd (a) Single/One Item of Dhamma,
(c) 'ku edygw ygVd (b) Two Items of Dhamma,
(*) wdu edygw ygVd (c) Three Items of Dhamma,
(C) pwkuU edygw ygVd (d) Four Items of Dhamma,
(i) yÌu edygw ygVd (e) Five Items of Dhamma,
(p) quU edygw ygVd (f) Six Items of Dhamma,
(q) owWu edygw ygVd (g) Seven Items of Dhamma,
(Z) tÏu edygw ygVd (h) Eight Items of Dhamma,
(ps) e0u edygw ygVd (i) Nine Items of Dhamma,
(n) 'ou edygw ygVd (j) Ten Items of Dhamma,
(É) {um'ou edygw ygVd (k) Eleven Items of Dhamma.
5/ ck'Nu edum,f  5: The Short/Minor Discourses/Sayings:
ck'Nu edum,f tkyfpk - 1 ] 0denf; 5 usrf; 
The Minor Discourses, Group one = Vinaya 5 volumes,
ck'Nu edum,f tkyfpk - 2 ] tbd"rRm 7 usrf; 
The Minor Discourses, Group two = Abhidhamma 7 volumes,
ck'Nu edum,f tkyfpk - 3 ] atmufyg 20 usrf;wkd@yg0ifonf –
The Minor Discourses, Group three = the following 20 texts:
(u) ck'Nu ygX ygVd  (a) The Minor Readings,
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(c) "rRy' ygVd  (b) Word of the Doctrine,
(*) O'ge ygVd  (c) Verses of Uplift,
(C) Áwd 0kwu W ygVd  (d) As It Was Said,
(i) okweW dygw ygVd  (e) Group of Discourses,
(p) 0drme 0wˆK ygVd  (f) Stories of the Mansions,
(q) ayw 0wˆK ygVd  (g) Stories of the Departed,
(Z) ax& *gxm ygVd  (h) Elders' Verses, Psalms of the Brethren,
(ps) ax&D *gxm ygVd  (i) Elders' Verses, Psalms of the Nuns,
(n) ax&myg'ge ygVd  (j) The Biographies of the Elders,
(É) ax&D tyg'ge ygVd  (k) The Biographies of the Nuns,
(X) Ak'<0Ho ygVd  (l) The Chronicle of the Buddhas,
(È) p&d,mydÉu ygVd  (m) The Basket of Conduct,
(Ê) Zmwu ygVd  (n) Birth-stories,
(%) r[m eda'No ygVd  (o) The Major Exposition,
(w) plV eda'No ygVd  (p) The Minor Exposition,
(x) yÉdorB'd g r*~ ygVd  (q) The Path of Discrimination,
(') aewWd ygVd  (r) The Guide,
(") ayÉaumya'o ygVd  (s) The Instruction on the Piṭaka,
(e) rdvEd NyOS ygVd  / (t) The Question of King Milinda.
ed*¿wkd@tm; uJ&h J@zG,f ta=umif; 10 rsKd; (a'0'[okwf / Oy&dyÀmoygVd)
Ten legitimate grounds for blaming Nigaṇṭhas who practice self-torture:
1/ owW0gtm;vk;H a&S;uHa=umifh csrf;om / qif;&J=uonfqkdv#if ,ckb0Y ed*¿wkd@onf
qif;qif;&J&J jzpf&Sdae=uaoma=umifh – olwkd@onf a&S;uqkd;uH&cSd Jh.[k uJh&J@xkduf. /
1: If the pleasure and pain that beings feel are caused by what was done in
the past, then Nigaṇṭhas surely must have done bad deeds in the past,
since they now feel such bodily pain.
2/ owW0gtm;vk;H zefqif;&Sifa=umifh csrf;om / qif;&J=uonfqkdv#if ,ckb0Y ed*¿wkd@onf
qif;qif;&J&J jzpf&Sdae=uaoma=umifh – olwkd@ukd qkd;0g;aom (apwemr&Sdaom) zefqif;&Sifu
zefqif;cJh. [k uJh&J@xkduf. /
2: If the pleasure and pain that beings feel are caused by the creative act
of a Supreme God, then Nigaṇṭhas surely must have been created by
a bad Supreme God, since they now feel such bodily pain.
3/ owW0gtm;vk;H ta=umif;qkHpnf;rSKa=umifh csrf;om / qif;&J=uonfqkdv#if ,ckb0Y ed*¿
wk@d onf qif;qif;&J&J jzpf&Sdae=uaoma=umifh – olwkd@onf aumif;aomta=umif; qkHpnf;rSK
r&SdcJh [kuJh&J@xkduf. /
3: If the pleasure and pain that beings feel are caused by circumstance and
nature, then Nigaṇṭhas surely must have bad luck, since they now feel such
bodily pain.
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4/ owW0gtm;vk;H trsKd;Zmwfa=umifh csrf;om / qif;&J=uonfqkdv#if ,ckb0Y ed*¿ wk@d onf
qif;qif;&J&J jzpf&Sdae=uaoma=umifh – olwkd@onf raumif;aomtrsKd;Zmwf&Sd. [k
uJ&h J@xu
kd f. /
4: If the pleasure and pain that beings feel are caused by various classes, then
Nigaṇṭhas surely must belong to a bad class, since they now feel such
bodily pain.
5/ owW0gtm;vk;H ,ckb0 jyKrlaqmif&GufrSKa=umifh csrf;om / qif;&J=uonfqkdv#if ,ckb0Y ed*¿
wk@d onf qif;qif;&J&J jzpf&Sdae=uaoma=umifh – olwkd@onf aumif;pGmjyKaqmifusKd;pm;olrsm;
r[kwf=u[k uJ&h J@xkduf. /
5: If the pleasure and pain that beings feel are caused by exertion here and now,
then Nigaṇṭhas surely must strive badly here and now, since they now feel
such bodily pain.
6/ owW0gtm;vkH; a&S;uHa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap r[kwfonf
jzpfap ed*¿wk@d ukd uJh&J@xkduf. /
6: If the pleasure and pain that beings feel are caused by what was done
in the past or not, Nigaṇṭhas are blameworthy anyway.
7/ owW0gtm;vk;H zefqif;&Sifa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap
r[kwfonfjzpfap ed*¿wkd@ukd uJ&h J@xkduf. /
7: If the pleasure and pain that beings feel are caused by the creative act of a
Supreme God or not, Nigaṇṭhas are blameworthy anyway.
8/ owW0gtm;vk;H ta=umif;qkHpnf;rSKa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap
nature or not, Nigaṇṭhas are blameworthy anyway.
9/ owW0gtm;vkH; trsKd;Zmwfa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap
9: If the pleasure and pain that beings feel are caused by various classes or not,
Nigaṇṭhas are blameworthy anyway.
10/ owW0gtm;vkH; ,ckb0 usKd;pm;rSKa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap
10: If the pleasure and pain that beings feel are caused by exertion here and now
or not, Nigaṇṭhas are blameworthy anyway.
ed*¿emwykwW (Zde - *sdef;) . t,l0g' – owW0gw@kd . okc 'kuQ OayuQm a0'em cHpm;rSK [lor#onf
a&S;ujyKcJhaom twdwfuHa=umifhjzpf. / jyif;xefpGmusifhjcif; wy jzifh uHa[mif;ukd uif;aysmufapjyD;
uHtopfukd rvkyfyJ ae&rnf / okd@jzifh uH[lor#ukefI qif;&JrSefor#ukef. /
(a'0'[okwf / Oy&dyÀmoygVd)
Nigaṇṭha’s doctrine (Jainism): Whatever a person feels, whether pleasure or
pain or indifference, all that is caused by what was done in the past. Asceticism
annihilates the past actions and do nothing in the present. Thus, there is
destruction of action and consequently, no feeling, no suffering.
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(Devadaha Sutta, Upari-paṇṇāsa Pāḷi).
ed*~[w d f Dot used with/above the alphabets.
edpP edpP"l0 Permanence, eternality, ever-lasting.
edpPbwfqGrf; Daily food offering to monks.
edpPoDv Precepts to be ever observed.
edÏdwH – jyD;jyD End, conclude.
ed'No0wˆK w&m; 7 yg; Seven ten-less dhammas:
1/ odumQ ok;H yg;usifh&ef xufoef jrwfEkd;jcif;
1: Strong desire and fondness for undertaking the training (sikkhā),
2/ bkHokH;yg;w&m;wk@d ukd pkHprf;&ef xufoef jrwfEkd;jcif;
2: strong desire and fondness for inquiring the dhammas in three worlds,
3/ w%Smukd zsufqD;&ef xufoef jrwfEkd;jcif;
3: strong desire and fondness for destructing the cravings,
4/ wpfa,mufwnf;udef;atmif; (ae) &ef xufoef jrwfEkd;jcif;
4: strong desire and fondness for seclusion,
5/ tm;xkw=f uKd;pm;&ef xufoef jrwfEkd;jcif;
5: strong desire and fondness for arousing energy,
6/ owdynmukd xufoef jrwfE;kd jcif;
6: strong desire and fondness for mindfulness and alertness,
7/ tjrifrSefukd xkd;xGif;od&ef xufoef jrwfEkd;jcif; /
7: strong desire and fondness for penetrating the right view.
ed'gef; Introduction, foreword.
ed'gef; 7 rsKd; (0denf;oduQmyk'frsm; ynwfawmfrl&m 7 Xme )
ed'ge0*~ oH,kwf (oH,kwW) ygVd - yËdpPorky`g'f ESifh ywfoufaom w&m;okwWefrsm;ukd trsm;pkyg0ifonf /
Nidāna-vagga Saṃyutta: The second book of the ‘Connected Discourses’.
The discourses in this text are mainly about ‘Dependent-origination’.
ed'ge ] yËdpPorky`g'f (yÉdpPorky`g'f )
eda'No (Oa'No ) Expression, in detail.
ed"du¾ okwfvm usifhbG,f&m w&m; 4 yg;
Four dhammas to be practiced in the ‘Nidhikaṇḍa Sutta
(Merit-fund/Saving Discourse)’:
1/ 'ge ] vSL'gef;ay;urf;jcif; 1: Generosity/charity,
2/ oDv ] uk, d fusifhoDv&Sdjcif; 2: morality,
3/ orm"d ] wnf=unfav;eufjcif; 3: concentration,
4/ ynm ] tod^m%fynm&Sdjcif; / 4: wisdom.
ed"du¾ okwfvm a&$tkd; (&wemb%fwu
kd f) =uD; 7 vk;H (ukov
kd fxyk f jrSKyf&ef)
Seven kinds of treasury to reserve merit-fund:
1/ apwD 1: Shrine, pagoda,
2/ oHCm 2: saṃgha (Order of monks),
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3/ yk*~Kv
d f 3: fine individuals,
4/ {nfhonf 4: guests,
5/ rdcif 5: mother,
6/ zcif 6: father,
7/ tukd=uD; tr=uD; / 7: elder siblings.
edy‰EM &kyf 18 yg; (&kyf 28 yg;  / tedy‰EM &kyf 10 yg;vnf; )
edygwfawmf – Zmwfawmf Buddha’s birth stories, collection.
edygwfawmf 550 (Zmwfawmf 550 )
edAŠmef Freedom from desires, extinction.
edAŠmef 2 rsKd; Two kinds of Nibbāna:
1/ oOyg'daoo ] cE<mukd,f &SdaepOf cHpm;a&muf&aSd om edAŠmef
1: Nibbāna element with residue,
2/ tEkyg'daoo ] cE<udk,faysmuf (uG,fvGef) jyD; cHpm;a&muf&Sdaom edAŠmef /
2: Nibbāna element without residue.
edAŠmef (y&dedAŠmef) 2 rsKd; (wenf;) Two more kinds of Nibbāna:
1/ udavo y&dedAŠmef ] udavomtm;vkH; r&Sdawmhojzifh jidrf;at;jcif;
1: The quenching of defilements at the attainment of arahantship,
2/ cE< y&dedAŠmef ] cE<mig;yg; uG,fveG fjyD;aemuf oEœdokc tjidrf;"mwfukd &&Sdjcif; /
2: the quenching of the continuum of aggregates with the arahant’s demise.
edAŠmefonf tjrifhjrwfqkH; csrf;omwnf; (tjrifhjrwfqkH;w&m; 4 yg;vnf; )
Nibbāna is the best/nobelest blessing/happiness.
edAŠmef. y&d,myk'frsm; (tocFwoH,kwW / oVm,we0*~ oH,kwyW gVd)
Synonyms of nibbāna in accordance with Asaṅkhata-saṃyutta,
Saḷāyatana-vagga Saṃyutta Pāḷi (the Connected Discourses):
1/ tocFw – rjyKjyiftyfaom w&m; 1: Asaṅkhata – the unconditioned,
2/ tew – nGwfwwfaomw%Sm r&Sdaomw&m; 2: anata – the uninclined,
3/ temo0 - ,kdpD;wwfaom tmoa0g r&Sdw&m; 3: anāsava – the taintless,
4/ opP – trSefopPmw&m; 4: sacca – the truth,
5/ yg& - wpfzufurf; w&m; 5: pāra – the far shore,
6/ edyk% - odrfarG@aom w&m; 6: nipuṇa – the subtle,
7/ ok'k'No - tvGefjrifEkdifcJaom w&m; 7: sududdasa – the very difficult to see,
8/ tZZ…& - aqG;ajr@jcif;r&Sdaom w&m; 8: ajajjara – the unageing,
9/ "k0 – jrJaom w&m; 9: dhuva – the stable,
10/ tyavmudw – rysufpD;aom w&m; 10: apalokita – the undisintegrating,
11/ ted'\e – rjriftyfaom w&m; 11: anidassana – the unmanifest,
12/ edy`yÌ – cs@J xGifrSK r&Sdaom w&m; 12: nippapaṅca – the unproliferated,
13/ oEœ – jidrf;at;aom w&m; 13: santa – the peaceful,
14/ trw – rao&mjzpfaom w&m; 14: amata – the deathless,
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15/ y%Dw – jrifhjrwfaom w&m; 15: paṇīta – subline,
16/ od0 – at;jraom w&m; 16: siva – the auspicious,
17/ acr – ab;uif;&m w&m; 17: khema – the secure,
18/ w%SmuQ, - pGJvrf;rSKw%Smukef&m w&m; /
18: taṇhakkhaya – the destruction of craving,
19/ tp>&d, - tH@=obG,fjzpfaom w&m; 19: acchariya – the wonderful,
20/ tABKw – rjrpfb;l jrJjzpfaom w&m; 20: abbhuta – the amazing,
21/ teDwdu – qif;&Juif;&m w&m; 21: anītika – the unailing,
22/ teDwdu "rR – qif;&Juif;&m oabm&Sdaom w&m; /
22: anītika-dhamma – the unailing state,
23/ tAsmAZPs – a=umifh=urSK r&Sd&m w&m; 23: abyābajjha – the unafflicted,
24/ 0d&m* - wyfrufrSK &m*uif;&m w&m; 24: virāga – dispassion,
25/ ok'<d – pif=u,f&m w&m; 25: suddhi – purity,
26/ rkwWd – vGwfajrmuf&m w&m; 26: mutti – freedom,
27/ temv, - jidw, G frSKr&Sd&m w&m; 27: anālaya – the unadhesive,
28/ 'Dy – rSDckd&m w&m; 28: dīpa – an island,
29/ av% - ykef;atmif&m w&m; 29: leṇa – shelter,
30/ wm% - vJavsmiftm;xm;&m w&m; 30: tāṇa – the asylum,
31/ o&% - uk;d uG,f&m w&m; 31: saraṇa – the refuge,
32/ y&m,e – tm;ukd;&m vrf;qkH;w&m; / 32: parāyana – the destination.
edAŠmef. t"dy`g,f (au0Ãokwf / oDvuQE<0*~ / 'DCedum,ygVd)
The meaning of Nibbāna in accordance with Kevaṭṭa Sutta,
Sīlakkhanda-vagga Pāḷi:
1/ rsufpdjzifh rjrifEkdif 1: Not seen by flesh-eye,
2/ jzpfwnfysuf tykdif;tjcm;r&Sd 2: boundless,
3/ ^m%ftxl;jzifh odtyf. 3: known through insight,
4/ ajr a& av rD; "mwf=uD;av;yg;r&Sd 4: no four elements,
5/ t&Snf twkdr&Sd 5: no long nor short,
6/ ti,f t=uD;r&Sd 6: no small nor great,
7/ taumif; tqkd;r&Sd 7: no fair nor foul,
8/ emrf&kyf csKyf. / 8: wholly destruction of name and form.
edrdwf Mark, sign, image, object, omen.
edrdwf 3 yg; Three characteristics:
1/ orm"d edrdwf 1: Characteristic of concentration,
2/ y*~[ edrdwf 2: of effort,
3/ OayuQm edrdwf / 3: of equanimity.
edrdwf 3 yg; (aocgeD;umv) Three signs that appear in a dying person:
1/ uH edrdwf – pdwfrSmjzpfay:vmaom ukokdvf tukov
kd ftm&kH uHHrsm;
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1: The sign of one’s kamma,
2/ urR edrdwf 2: the sign of kamma-result,
3/ *wd edrdwf – aojyD;vm;a&muf&rnfh jzpf&rnfh b0. tm&kHrsm; /
3: the sign of the abode to be reborn.
edrdwf=uD; 4 yg; Four great sings/marks/omens:
1/ oltkd 1: Old person/man,
2/ olem 2: sick person/man,
3/ olao 3: dead person/man,
4/ olawmfpif (&[ef;) / 4: holy person/man.
edrdRw&kyfyGg; Image likeness of Buddha.
ed,w Asm'dwf Explicit prophecy of a Buddha.
ed,w rdp>m 'dÏd Evil views with fixed destiny.
ed,w rdp>m 'dÏd 3 yg; Three evil views with fixed destiny:
1/ ta[wku 'dÏd – a=umif;usKd;w&m; ESpfrsKd;vkH;r&Sd[laom t,l
1: The view of the uncausedness of existence,
2/ t=ud, 'dÏd - ta=umif;r&Sd [laom t,l 2: the view of the inefficacy of action,
3/ ewˆdu 'dÏd – -tusKd;w&m;r&Sd [laom t,l/ 3: nihilism.
ed,mr – jrJaom jzpf&kd;jzpfpOfoabm Natural law, cosmic order, principle.
ed,mr 5 yg; Five natural laws:
1/ Owk ed,mr 1: Utu niyāma – the law of seasons/climate/non-living
matter, physical inorganic order,
2/ ADZ ed,mr 2: bīja niyāma – the law of seed/living matter, organic order,
3/ pdwW ed,mr 3: citta niyāma – the law of mind,
4/ urR ed,mr 4: kamma niyāma – the law of kamma,
5/ "rR ed,mr / 5: dhamma niyāma – the law of norms/dhamma.
ed,H Mnemonic verses.
eda&m" ormywf Cessation of perception and feeling.
ed&kwWd (tuQ&m pmvk;H rsm; ajymif;vJ azgufjyefjcif;) 5 rsKd; Five ways of grammatical analysis:
1/ 0Àm*r – xif&Sm;r&Sdaom tuQ&m a&mufvmjcif;
1: In a certain word, appearance of a letter,
2/ 0À0dy&d,m, - xif&Sm;&Sdaeaom tuQ&mrsm; txufatmuf a&S@aemuf jyefveS fjcif;
2: reversing of two letters,
3/ 0À0dum& - xif&Sm;&Sdaeaom tuQ&mwpfckrS tjcm;tuQ&mok@d ajymif;jcif;
3: changing of one letter to another,
4/ 0À0demo – xif&Sm;&Sdaeom tuQ&m ausaysmufoGm;jcif;
4: disappearance of a letter,
5/ "mwleH twˆmbdora,e a,m* - "mwfwkd@. teuft"dy`g,fxl;ukd ,SOfjyjcif; /
5: various meanings of certain roots (of a letter).
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eda&m" ormywfESifhywfoufI odbG,f&mrsm; (tus,fukd 0dok'r<d *f ynmbm0emedoHo tcef;Y=unfhyg)
About the cessation of perception and feeling (See chapter 23 – The Benefits
of Understanding, ‘the Path of Purification,’ in detail):
1/ eda&m" ormywf[lonf tb,fenf; 1: What is the attainment of cessation?
2/ xkdeda&m" ormywfukd tb,fyk*~Kdvfrsm; 0ifpm;Ekdifoenf; 2: Who attain it?
3/ xkdeda&m" ormywfukd tb,fyk*~Kdvfrsm; r0ifpm;Ekdifoenf; 3: Who do not attain it?
4/ xkdeda&m" ormywfukd tb,fbYkH 0ifpm;Ekdifoenf; 4: Where do they attain it?
5/ xkdeda&m" ormywfukd tb,fa=umifh tb,ftusKd;iSg 0ifpm;oenf;
5: Why do they attain it?
6/ xked da&m" ormywfukd tb,fo@kd 0ifpm;oenf;
6: How does its attainment come about?
7/ tb,fta=umif;rsm;jzifh eda&m" ormywf0if;pm;rSK Y wnfaeoenf;
7: How is it made to last?
8/ tb,fta=umif;rsm;jzifh eda&m" ormywfrS xajrmufoenf;
8: How does the emergence from it come about?
9/ eda&m" ormywfrS xajrmufjyD;olonf tb,fokd@ pdwn
f Gwfaeoenf;
9: Towards what does the mind of one who has emerged tend?
10/ eda&m" ormywf0ifpm;olESifh aoolwkd@ rnfod@k jcm;em;oenf;
10: What is the difference between one who has attained it and one who is dead?
11/ eda&m" ormywfonf ocFwavm tocFwavm / avmuDavm avmukwW&mavm /
edy‰EMavm tedy‰EMavm /
11: Is the attainment of cessation formed or unformed, mundane or supra-
mundane, produced or unproduced?
eda&m" ormywf0ifpm;Ekdifaom yk*~Kdvf 2 rsKd;
Two persons who can enjoy the cessation of perception and feeling:
ormywf 8 yg;&aom tem*grf yk*~Kdvf
1: Never-returner who obtains the eight attainments (aṭṭha-samāpatti),
2/ ormywf 8 yg;&aom &[Eœm yk*~Kdvf
2: arahant who obtains the eight attainments (aṭṭha-samāpatti).
(ormywf 8 yg;r&aom tem*grf yk*~Kdv/f &[Eœm yk*~Kdvf / useft&d,m yk*~Kdvfrsm; / ykxZk Of
yk*~Kdvrf sm; tm;vk;H wk@d onf eda&m" ormywf r0ifpm;Ekdif=uyg/)
(Those who do not obtain the eight attainments (aṭṭha-samāpatti) cannot enjoy
the cessation of perception and feeling.)
eda&m" ormywf0ifpm;&mY ykAŠudpP 4 yg; (eda&m" ormywf0ifpm;olonf eda&m" ormywf
0ifpm;cgeD;Y t"dÏmefjyK&onfh ykAŠudpP 4 yg; )
eda&m" ormywf0ifpm;olESifh aoolw@kd . jcm;em;csuf
The differences between one who is dead and one who has attained the cessation
of perception and feeling (the cessation-trance):
1/ ESpfOD;vkH;wkd@onf um,ocFg& 0pDocFg& raemocFg&wkd@ csKyfjidrf;rSKjcif; wl=u. /
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1:The bodily, verbal and mental formations have ceased in both persons;
2/ aoaomolonf toufukef. / eda&m" ormywf0ifpm;oltoufrukef /
2: the vitality is extinguished in the dead one but it is not in the cessation-trance;
3/ aoaomolonf taiG@awaZm"mwfjidrf;. /
eda&m" ormywf0ifpm;olonf taiG@awaZm"mwfrjidrf; /
3: there is no physical heat in the former but it is in the latter;
4/ aoaomol. ÁajENwkd@r=unfvif / eda&m"ormywf0ifpm;ol. ÁajENwkd@tvGef=unfvifukef. /
4: the faculties of the former are not serene but they are serene in the latter.
eda&m" ormywf0ifpm;olonf eda&m" ormywf0ifpm;cgeD;Y t"dÏmefjyK&onfh (ykAŠupd P) 4 yg;
The fourfold preparatory task of a person who enjoys the cessation of perception
and feeling (the cessation-trance):
1/ rdrdcE<mukd,fESifh uyf raeaom rdrdykdifypPnf;rsm;ukd rysufpD;&ef
1: Resolving not to damage his belongings,
2/ oHCmawmfonf rdrdtm; ar#mfvifhu csufcsif;od&ef
2: resolving to immediately know when community of monks wants him,
3/ bk&m;&Sif tvk&d Sdawmfrlu od&ef
3: resolving to immediately know when Lord Buddha wants him,
4/ rdrdtoufwrf; rukefao;onfukd pDppf&ef /
4: considering limit of his life’s duration.
ed0gw ] &kdusdK; ESdrfcsrSK Humility, humbleness.
ed\,nf; (&[ef;i,fwkd@.trSDckd) cHxdkufaom &[ef;awmf. t*Fg 10 yg; (&[ef;jyK-cH-ay;xkduf š )
ed\&% w&m; 5 yg; (xGufajrmufjcif; vGwfajrmufjcif; (ed\&%) w&m; 5 yg;
ed\&%d, "mwk 6 yg; (xGufajrmuf&ef vrf;pOf - ed\&%d, "mwk - 6 yg; )
edoD'kdif (ae&mxkdif) Small cloth-sheet for sitting.
Ekd@xdrf; uav;xdrf;aumif; rdef;r. vuQ%m 9 rsKd; (awrdZmwfawmf)
Nine qualities of a perfect lady-attendent (nurse) of a baby (Temiya Jātaka):
1/ t&yf r&Snf vGef;jcif; 1: Not too tall,
2/ ryk vGef;jcif; 2: not too short,
3/ rydef vGef;jcif; 3: not too thin,
4/ r0 vGef;jcif; 4: not too fat,
5/ om;jrwf r&Snfjcif; 5: not long breasted,
6/ tom;rrJ vGef;jcif; 6: not too dark,
7/ rjzL vGef;jcif; 7: not too white,
8/ acsmif;qkd;em r&Sdjcif; 8: no caugh,
9/ acsmif;qkd;aoG;yg ukwf[D;emr&Sdjcif; / 9: no phthisis.
Ekd@"rf; vSL&usKd; 2 yg; Two benefits of donating curd:
1/ um,m*wmowd xifjcif; 1: Mindfulness on body,
2/ jrwfaom tm[m&ukd okH;aqmif&jcif; / 2: good food.
eDC – qif;&Japwwfaomw&m; 3 rsKd; (cdv – ajimifhql; 3 rsKd;  twlwl)
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eDwd – vrf;nGef Directive, maxim, advice, ethical guideline.
eD0&% ] tydwftyif twm;tqD w&m; Hindrance.
eD0&% 5 yg; Five Hindrances:
1/ umr p> EN eD0&% 1: Sensual desires,
2/ Asmyg' eD0&% 2: ill-will,
3/ xde rd'< eD0&% 3: sloth and torpor,
4/ O'<pP ukuUKpP eD0&% 4: restlessness and scruples,
5/ 0dpdupd >m eD0&% / 5: skeptical doubt.
eD0&% 10 yg; - txufyg ig;yg;onfyif twGif;oEœmef 5 yg; š tjyifoEœmef 5 yg; ] 10 yg;jzpfonf /
(y&d,m,okwf / aAmZPs*Fo, H kwf / r[m0*~oH,kwWygVd)
Ten hindrances: As above the internal hindrances 5 + external hindrances 5 = 10.
eD0&% 5 yg; Oyrmrsm; Five hindrances with the similes:
1/ umrp>EN eD0&%onf au|;,lxm;olESifhwl. /
1: Sensual desires are similar to a man with a great debt/loan;
2/ Asmyg' eD0&%onf tema&m*g zdpD;aeolESifhwl. /
2: ill-will, to a man who is terribly sick;
3/ xde rd'< eD0&%onf tusOf;us taESmifzGJ@cHae& olESifhwl. /
3: sloth and torpor, to a man who is in prison;
4/ O'<pP ukuUKpP eD0&%onf u|efjzpfaejcif;ESifhwl. /
4: restlessness and scruples, to a slave.
5/ 0dpdupd >m eD0&%onf cufcJaomc&D;=urf;ukd oGm;ae&onfESifhw.
l /
5: skeptical doubt, to a man who takes a difficult journey.
Eke,f&kyfqif; ysKdjzpfjcif;um; tkdjcif; aemufqkH;&Sdajc. (Z&m"arRm a,mAŠan)
In youth, one is subject to aging.
usef;rmjcif;onf tema&m*g&jcif; aemufqkH;&Sd. (Asm"d"arRm tma&ma*s)
In health, one is subject to illness.
touf&Sifaejcif;onf aovGefjcif; aemufqkH;&Sd. (r&%"arRm ZD0daw)
While alive, one is subject to death.
(Z&m0*f / ÁjENd,oH,kwf / r[m0*~oH,kwyW gVd)
(Jarā-vagga, Indriya Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
ae@qGrf; Luch for monks (before noon).
ae@eH oauFwrsm; tuQ&mrsm; (tuQ&m rsm;. ae@eH oauFwrsm; )
ae@0g (n0g ) Lectures on Buddhist Scriptures given to monks in day time.
aeckESpfpif; xGufvmjcif; (owWol&d,okwf / owWuedygw / t*Fkw&W ygVd)
Seven suns appear one after another (The Numerical Discourses):
1/ yuwdaewpfpif; 1: There exists the one sun in the world.
2/ aeESpfpif;ajrmufxGufvmaomf jrpfi,f tkdifi,f tm;vkH;crf;ajcmuf.
2: When the second sun appears, the small rivers and lakes dry up totally.
3/ aeokH;pif;ajrmufxGufvmaomf **Fgpaomjrpf=uD;ig;oG,f tm;vkH;crf;ajcmuf.
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3: When the third sun appears, the five great rivers such as the Ganges
dry up totally.
4/ aeav;pif;ajrmufxGufvmaomf taemwwWpaom tkdif=uD;ckeSpftkdif tm;vk;H crf;ajcmuf.
4: When the fourth sun appears, the seven great lakes such as Anotatta dry
up totally.
5/ aeig;pif;ajrmufxGufvmaomf r[mork'N&ma&crf;ajcmuf enf;yg;oGm;jyD; a&onf
xef; ckESpfyiftjrifhrS ajcusif;0wfavmufom usef&Sd.
5: When the fifth sun appears, the great ocean dry up and the water left at the
height of seven palm trees to the ankles of a person.
6/ aeajcmufpif;ajrmufxGufvmaomf r[myx0Dajr=uD; ESihf jrifhrkd&fawmifw@kd tckd;xGuf.
6: When the sixth sun appears, the great earth and Mt. Meru smoke and smolder.
7/ aeckESpfpif;ajrmufxGufvmaomf r[myx0Dajr=uD; ESihf jrifhrkd&fawmifwd@k tv#HnD;nD; rD;=uD;
avmifum rD;v#Honf jA[Rmhjynfwikd f a&muf. /
7: When the seven sun appears, the great earth and Mt. Meru burst into flame
and it reaches to the brahma-world.
aewWd ygVd – u¾ ckESpfckygaom t"dy`g,ftzGifhusrf;jzpfonf / ck'Nuedum,f tkyfpkwGifyg0ifonf /
Netti: ‘The Guide’: It is one of the texts of the ‘Minor Discourses’,
which consistists of seven chapter, exegetical in nature.
aexkid fjcif; 3 ok@d r[kwf 4 yg; (0d[m& 3 / 4 yg; )
aerd Zmwf – Zmwfawmf=uD; 10 zGJ@Y pwkwâjrmufZmwf / oDv&Sdaom vlom;rif; (bk&if) ukd
ewfrsm;uyif olw@kd . bkHo@kd yifhaqmif ylaZmf=ua=umif;ukd oifcef;pmay;onf /
Nemi Jātaka – The fourth birth-story of the ten great jātakas. The lesson of this
story is that ‘virtuous king is invited and honored even by the celestial beings at
their abodes.
ae&mxkdif (edoD'kdif) Small cloth-sheet for sitting.
aeoZ…du – xkid fIomaeaom tusifh "kwif ("kwif 13 yg; )
aeoZ…du – xkid fIomaeaomtusifh "kwif. tusKd; 5 yg; Five benefits of the sitter’s practice:
1/ pdwftaESmiftzGJ@ukd jzwfEikd fjcif; 1: Cutting off the mental blockages,
2/ urRÏmef;tm;vkH;ESifh oifhav#mfjcif; 2: suitable for every meditation-subject,
3/ =unfnKdbG,f&m Á&d,mykwf&Sdjcif; 3: pleasant bodily positions,
4/ =uKd;pm;rSK&&ef taxmuftyHhjzpfjcif; 4: confidence to effort,
5/ aumif;aomtusifhjrwfukd wk;d yGg;apEkdifjcif; / 5: developing the right practice.
aem ] e0 ] uk;d 9 Nine.
aem {u aem – uk;d wpfvD uk;d Nine by one = nine.
aemufyg&[ef;. t*Fgaumif; 5 yg; (yp>mor%. t*Fgaumif; 5 yg; )
aemif wrvGefb0 csrf;oma=umif;w&m; 4 yg; (wrvGefb0 csrf;oma=umif;w&m; 4 yg; )
EGm;uJho@dk usifhaom ‘ykÀ’ (acG;uJho@kd usifh -acG;uJo
h kd@tdyf pm; aexkdif- aom ‘aoed,’ ESifh EGm;uJhodk@
usifhaom ‘ykÀ’ )
EGm;ausmif;om; / EGm;xdrf;aumif;. t*Fg 11 yg; Eleven qualities of a good cowherd:
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(&[ef;aumif;. =uD;yGg;pnfyifa=umif; w&m; 11 yg; ESifh ESKdif;,SOf=unfh&ef)
(Compare with eleven qualities of a good monk)
1/ EGm;wk@d . &kyfykHo¾mefukd odjcif; 1: Knowing bodily forms of the herd,
2/ vuQ%mY vdrfrmjcif; 2: knowing their characteristics,
3/ ,ifacs;Oukd y,fcGgwwfjcif; 3: removing the flies’ eggs,
4/ temukd zkH;v$rf;wwfjcif; 4: dressing the wound,
5/ rD;ckd; wkdufwwfjcif; 5: making fumigation,
6/ a&aomufqdyfukdodjcif; 6: knowing the watering-place,
7/ a&aomuf raomufukdodjcif; 7: knowing the herd already drunk or not,
8/ vrf;c&D;ukd odjcif; 8: knowing the roads,
9/ pm;usufY vdrfrmjcif; 9: knowing the pastures,
10/ Ekd@csefjyD; nSpfwwfjcif; 10: milking moderately,
11/ acgif;aqmifEGm;ukd ylaZmfwwfjcif; /11: honoring the head of the herd.
(EGm;ausmif;om;qkd; / EGm;xdrf;qkd;. t*Fg 11 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Eleven qualities of a bad cowherd are opposite of the above.)
EGm;rSjzpfaomt&om tpm;tpm 5 rsKd; (a*g&o - EGm;rSjzpfaomt&om tpm;tpm - 5 rsKd; )
EGm;okd; EGm;vm; (EGm;acgif;aqmif) 4 rsKd; Four kinds of ox:
1/ rdrdEGm;tkyfrSmom =urf;xrf;jyD; tjcm;aomEGm;tkyfY r=urf;xrf;aom EGm;ok;d
1: An ox is fierce to the cows of its own herd, but not to the cows of another herd.
2/ tjcm;aomEGm;tkyfrSmom =urf;xrf;jyD; rdrdEGm;tkyfY r=urf;xrf;aom EGm;ok;d
2: An ox is fierce to the cows of another herd, but not to those of its own herd.
3/ rdrdEGm;tkyfrSma&m tjcm;aomEGm;tkyfrSmyg =urf;xrf;aom EGm;ok;d
3: An ox is fierce to both parties alike.
4/ rdrdEGm;tkyfrSma&m tjcm;aomEGm;tkyfrSmyg r=urf;xrf;aom EGm;okd; /
4: An ox is fierce to neither party/sort.
EGm;tkyfaemuf vkdufygaeaom jrnf;uJho@dk usifhaom&[ef; (*j'bokwf / wduedygw / t*Fkw&W ygVd)
EGm;tqif; EGm;toH EGm;cGguJoh @kd r&SdyJ rdrdu,
kd fukd EGm;yJ[k rSwf,lv#uf EGm;tkyfaemufrS
vkud fygaeaom jrnf;uJo
h kd@ &[ef;
A monk like a donkey that follows right behind a herd of cattle, that is not
cow’s appearance, not cow’s braying and not cow’s footprint. The meaning
is that a monk follows right behind the order of monks:
1/ &[ef;aumif;rsm;uJho@kd t"doDvoduQmukd rusifh
1: without undertaking the higher training,
2/ &[ef;aumif;rsm;uJho@kd t"dpdwWodumQ ukd rusifh
2: without undertaking the higher concentration,
3/ &[ef;aumif;rsm;uJho@kd t"dynmoduQmukd rusifh aom&[ef;ukd qkdvkdonf /
3: without undertaking the higher wisdom.
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ESpfusdyf &Spfql bk&m;rsm; (bk&m; ESpfusdyf&Spfql – 4 oacFs urBmwpfodef;twGif; yGifhawmf rlcJhaom
bk&m;&Sifrsm; )
ESpfvnfqGrf; Offering food especially lunch to the monk(s)
as a token of a person’s demise after one year.
ESpfoufjcif; rESpfoufjcif; 4 rsKd; Four ways of like and dislike:
1/ rdrdcspfESpfoufaom yk*~Kdvfta=umif; taumif;ajymI ESpfoufjcif;
1: A person is pleased because another person speaks positively about those
to whom the former loves/likes.
2/ rdrdcspfESpfoufaom yk*~Kdvfta=umif; raumif;ajymI a'gojzpfjcif;
2: A person gets angry because another person speaks negatively about those
to whom the former loves/likes.
3/ rdrdrcspfESpfoufaom yk*~Kdvfta=umif; taumif;ajymI a'gojzpfjcif;
3: A person gets angry because another person speaks positively about those
to whom the former hates/dislikes.
4/ rdrdrcspfESpfoufaom yk*~Kdvfta=umif; raumif;ajymI ESpfoufjcif; /
4: A person is pleased because another person speaks negatively about those
to whom the former hates/dislikes.
ESarsm wGef@wjkd cif;. ta=umif; 4 yg; ('geay;urf;jcif; rjyKonfh 'ge.taESmiftzGJ@ - 'ge0dedAE< -
ta=umif; 4 yg; )
ESmwu (aq;a=umokwfoifjyD;ol) rnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘nhātaka (Mr. Cleanliness)’ who washes away of seven things:
1/ ouUm,'dÏdukd aq;a=umokwfoifjcif;
1: Personal-existence view is washed away;
2/ 0dpdupd >mukd aq;a=umokwfoifjcif; 2: doubt is washed away;
3/ oDvAŠwy&mrmoukd aq;a=umokwfoifjcif;
3: wrong grasp of observances is washed away;
4/ &m*ukd aq;a=umokwfoifjcif; 4: lust is washed away;
5/ a'goukd aq;a=umokwfoifjcif; 5: hatred is washed away;
6/ arm[ukd aq;a=umokwfoifjcif; 6: delusion is washed away;
7/ rmeukd aq;a=umokwfoifjcif; / 7: conceit is washed away.
ESKwfpum;ESifh pyfv#if;jyD; &[ef;awmfrsm; rajymrusifhoifhonfrsm; - 0gpodu tempm& - (0do'k <dr*f)
Improper verbal conduct of a monk (The Path of Purification):
1/ oHCmhtv,fY r&kdrao ajymjcif;
1: Speaking disrespectfully before the saṃgha, community of monks,
2/ rawmif;yef rav#mufxm;yJ w&m;a[mjcif;
2: preaching dhamma without asking elder monk,
3/ rawmif;yef rav#mufxm;yJ tar;ukd ajz=um;jcif; 3: answering questions without …..,
4/ rawmif;yef rav#mufxm;yJ ygwdarmufjyjcif; 4: reciting pātimokkha …..,
5/ &yfv#uf ajymqkdjcif; 5: talking standing up,
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6/ vufjzef@ vufwef;I ajymqkjd cif; 6: talking with waving the hands,
7/ wum wumrrsm;. tdrfokd@ vnfywfaomf 0ifaomf - ‘emrnfbmvJ’ ar;jref;jcif;
7: having entered inside a house, speaking the lay-persons thus,
“What is your name?”
8/ - ‘b,ftrsKd;xJuvJ’ 8: “What is your family?”
9/ - ‘bmawG&SdvJ’ 9: “What is there?”
10/ - ‘,m*k &Sdovm;’ 10: “Is there rece gruel?”
11/ - ‘qGrf;&Sdovm;’ 11: “Is there cooked rice?”
12/ - ‘[if;&Sdovm;’ 12: “Is there any dish?”
13/ - ‘bmaomuf&rSmvJ’ 13: “What shall I drink?”
14/ - ‘bm jrnf;&rvJ’ 14: “What shall I taste?”
15/ - ‘bmpm;&rvJ’ 15: “What shall I eat?”
16/ - ‘ighudk bmawG vSL=urSmvJ’ [lI [lI ar;jref; ajymqkdjcif; /
16: “What will you give/donate me?”
aESmifzGJ@xm;aom w&m; ] *EÎ 4 yg; Four strong ties:
1/ tbdZPsm um, *EÎ - remvkdrSK taESmiftzGJ@ 1: The strong ties of hankering,
2/ Asmyg' um, *EÎ - rauseyftvkrd usrSK taESmiftzGJ@ 2: of ill-will,
3/ oDvAŠw y&mrmo um, *EÎ - &kd;&m rd&dk;zvmxk;H wrf; usifhpOf taESmiftzGJ@
3: of attachment to rite, rituals and traditional customs,
4/ Á'H opPmbdeda0o um, *EÎ - rdrd ,kH=unf&m ESpfouf&monfomv#if trSefopPmw&m;[k
xifjrif pGJ,al om taESmiftzGJ@ /
4: of dogmatic fanaticism.
(y)
yuwd uH Direct object (grammer.)
yuwd oDv Natural/genuine morality.
yumoed, uH - omoemawmfESifh qef@usifaom &[ef; (rsm;) tm; - tjcm;oHCmawmfrsm;u ‘xkd &[ef;
(rsm;) onf omoemawmf=uD; ESifh roufqkdifawmha=umif;’ trsm;odatmif pkaygif; jyKaomuH /
bk&m;&Sif vufxufawmfu a'0'wfESifh taygif;tyg &[ef;awmfrsm;tm; tjcm;oHCmawmfrsm;u
jyKaom uHrsKd; jzpfonf /
Pakāsaniya kamma: Excommunication, monastic dispelling legal action against
monks who are against the Buddha’s teaching (Buddha-sāsanā). This act was used
to dispel Devadatta and his followers from the Buddha-sāsanā at the time of
Lord Buddha, as an example.
yudÀu edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 14 ckajrmuf u¾jzpfonf / *gxm 14 yk'f rS 19
yk'ftxd yg&Sdaom Zmwfawmfrsm; jzpfonf / Zmwfawmfaygif; 13 ckyg0ifonf /
Pakiṇṇaka-nipāta (Jātaka): This is the fourteenth chapter of the 550 Birth-stories:
each of them consists of fourteen to nineteen verses. There are 13 stories in this
chapter.
yifv,fuopfyif Oyrm &[ef;jyK&m (yg&dqwWuokwf – owWuedygw / t*FkwW&ygVd)
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The similes of Pārichattaka coral tree regarding a person who intends
to be a monk (to go forth into homeless life):
1/ yifv,fuopfyif. t&Gufrsm; ajzmhawmhjcif; ] &[ef;jyK&ef =uHpnfjcif;
1: The foliage of the Pārichattaka coral tree has turned yellow:
a person intends to be a monk;
2/ t&Gufrsm; a=uGusjcif ] qHrkwfqdwfy,fjyD; &[ef;jyKjcif;
2: its foliage has fallen: he becomes a monk having shaved off his hair and beard;
3/ &Gufuif; yGifhuif;ay:jcif; ] yxr psmef&jcif;
3: it has had its floral initiation: he enters and dwells in the first jhāna (trance);
4/ &Guzf l; yGifhzl;ay:jcif; ] 'kwd, psmef&jcif;
4: it has had its floral differentiation: he enters and dwells in the second jhāna;
5/ &GufneG f@ yGifhikHay:jcif; ] wwd, psmef&jcif;
5: it has had its bud formation: he enters and dwells in the third jhāna;
6/ azgif;=uG yGifhikHay:jcif; ] pwkwˆ psmef&jcif;
6: it has had its bud bust: he enters and dwells in the forth jhāna;
7/ yifvH;k u|wf yGifhjcif; ] tmoa0gukefcrf; tbdnmOf&aom &[Eœmjzpfjcif; /
7: it has fully blossomed: having destroyed the taints, he becomes arahant
with direct knowledge.
ypPn;f - ypP, - usKd;a=umif;w&m; Condition, modes of conditionality, requisit.
ypPn;f 4 yg; (&[ef;awmfrsm;) Four requisits (of monks):
1/ ouFef; 1: Robes,
2/ qGrf; 2: food, alms food,
3/ ausmif; 3: dwelling place, monastic dwelling,
4/ aq; / 4: medicine.
ypPn;f 4 yg; pGrf;tm;rsm; - &[ef;awmfrsm; (vmbouUm& odavmuoH,kwf / ed'ge0*~oH,kwWygVd)
The power of gain, honor and praise (for monks):
1/ (&[ef;awmftm;) a&$cGufay;I zsufr&aomfvnf; ypPn;f av;yg;jzifh zsufqD;Ekdifonf /
1: By giving a golden bowl fulled of gold, a certain monk cannot be overcome but
gain, honor and praise can.
2/ aiGcGufay;I zsufr&aomfvnf; ypPnf;av;yg;jzifh zsufqD;Ekdifonf /
2: By giving a silver bowl fulled of silver, a certain monk cannot be overcome but
gain, honor and praise can.
3/ aiGa=u;rsKd;pkHay;I zsufr&aomfvnf; ypPnf;av;yg;jzifh zsufqD;Ekdifonf /
3: By giving various money, a certain monk cannot be overcome but gain, honor
and praise can.
4/ rdef;rESifhr#m;I zsufr&aomfvnf; ypPnf;av;yg;jzifh zsufqD;Ekdifonf /
4: By giving/engaging/enticing by a beautiful lady, a certain monk cannot be
overcome but gain, honor and praise can.
ypPn;f OpPm csrf;omjcif;. tusKd; 5 yg; Five benefits of a wealthy person:
1/ ypPn;f OpPmjynfh0olonf ol. rdom;pktm;vkH;ukd csrf;omaponf
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1: A wealthy person makes himself, his family and relatives happy;
2/ rdwfaqGrsm;ukd csrf;omaponf
2: makes his friends happy;
3/ rD;ab; a&ab; rif;ab; ponfawG@aomtcg rdrdu,
kd fukd csrf;omatmif aqmifEkdifonf /
3: can keep his well-being alive under ill-luck from fire, water, king etc.;
4/ Avd 5 yg;  aumif;pGm ylaZmfEkdifonf
4: makes five oblations easily;
5/ olawmfaumif;rsm;tm; vSL'gef;axmufyhEH kdifonf /
5: makes donation to the wise/good/virtuous as he wishes.
ypPn;f OpPm qkwf,kwfysufpD;a=umif; 4 yg; Four causes of declining one’s wealth:
1/ aysmufonfudk r&SmazGjcif; 1: Not searching for what is lost,
2/ jyKjyifoiho
f nfukd rjyKjyifjcif; 2: not fixing what is needed to be fixed,
3/ tpm;aomufY pnf;urf;r&Sdjcif; 3: without discipline in eating etc.,
4/ tusifhoduQm r&Sdolukd b¾mpkd; cef@xm;jcif; /
4: taking care of wealth by an immoral person.
ypPEœ&mZf t&yfrsm;Y roifhaom tmywf 4 rsKd; (rZPdsra'oYom tmywfoifhI ypPEœ&mZf t&yfrsm;Y
roifah om tmywf 4 rsKd; )
ypP, oEMd\dw oDv ] ypPn;f av;yg;ukd rSDI usifh=uHvdkufem&aom usifh0wfoDv
Morality/virtue consisting in the wise use of the monk’s requisits.
ypPa0uQ% ok'<d ] qifjcifI pif=u,fjcif; Purity of reflection.
ypPa0uQ%m Retrospective knowledge, recollection.
ypPa0uQ%m qifjcif Bear in mind, contemplation, reflection.
ypPa0uQ%m ^m%f Retrospective knowledge, reviewing knolwdge.
ypPa0uQ%m ^m%f 5 yg; Five kinds of reviewing knolwdge:
1/ aomwmywWrd *fukd qifjcifjcif;
1: Reviewing the path of stream-winning,
2/ aomwmywWrd *f. tusKd;jzpfaom aomwmywWdzkdvu
f kd qifjcifjcif;
2: reviewing the fruition of stream-winning,
3/ xkdr*fzkdvfwd@k . tm&kHjzpfaom edAŠmefukd qifjcifjcif;
3: reviewing Nibbāna, the object of these path and fruition,
4/ aomwmywWrd *f y,fowfaom udavomwk@d ukd qifjcif;jcif;
4: reviewing the defilements destroyed by the path of stream-winning,
5/ aomwmywWrd *f ry,fowf&ao;aom udavomwk@d ukd qifjcif;jcif; /
5: reviewing the defilements not destroyed yet by the path of stream-winning.
( usef&Sdaom r*f 3 yg; zkdvf 3 yg;wkd@rSmvnf; Tenf;twl qifjcifonf )
(The same as above on the rest of 3 paths and 3 fruitions.)
ypPKyèf - ,ck rsufarSmuf Present.
ypPKyèf csrf;oma=umif;w&m; 6 yg; (ypPKyèf ,ckb0 qif;qif;&J&Jae&jcif;. ta=umif; 6 yg; )
ypPKyèf ,ckb0 csrf;oma=umif;w&m; 3 yg; Three factors for living happily in this life:
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1/ ÁjENda,ok *kwW'Gg&wm ] ÁajENapmifhpnf;jcif; 1: Guarding the sense-doors,
2/ abmZae rwWnLwm ] pm;aomufrSKY twkdif;twmukd odjcif; 2: moderation in eating,
3/ Zm*&d,H tEk,kawWm ] Ekd;=um;x=uGjcif; 3: devoting to watchfulness.
ypPKyèf ,ckb0 csrf;oma=umif;w&m; 4 yg; ('DCZm%kow k f / tÏuedygw / t*Fkw&W ygVd)
Four factors for living happily in this life:
1/ OÏmeor`'g – x=uGvkH@v&Sdjcif; 1: Accomplishment in initiative,
2/ tm&uQor`'g – apmifha&SmufEkdifjcif; 2: accomplishment in protection,
3/ uvsm%rdwWwm – rdwfaumif;&Sdjcif; 3: good friendship,
4/ orZD0dwwm – r#wpGm toufarG;jcif; / 4: balanced living/right livelihood.
ypPKyèf ,ckb0 qif;qif;&J&Jae&jcif;. ta=umif; 6 yg; Six things/dhammas of unhappy living:
1/ umr0dwuf ] umr*k%fukd tajccH=uHpnfjcif; 1: Sense-desires,
2/ Asmyg'0dwuf ] a'goukd tajccH=uHpnfjcif; 2: ill-will,
3/ 0d[d Ho0dwuf ] nSOf;qJjcif;ukd tajccH=uHpnfjcif; 3: cruelity,
4/ umronm ] umr*k%fukd trSwfxm;jcif; 4: thought of lust,
5/ Asmyg'onm ] a'goukd trSwfxm;jcif; 5: thought of ill-will,
6/ 0d[d Hoonm ] nSOf;qJjcif;ukd trSwfxm;jcif;/ 6: thought of cruelity.
(ypPKyèf,ckb0 csrf;csrfomomae&jcif;. ta=umif; 6 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Six things/dhammas of happy living are opposite of the above.)
yapPu Ak'< - ukd,fwikd fomopPmav;yg;odjyD; olwyg;wk@d odatmif a[mrjyEkdifaombk&m; /
bk&m;omoemy Y woD;wjcm;yGifhaom bk&m; / bk&m;i,f /
Individual Buddha, Isolated Buddha, Independently Enlightened One.
yapPuAk'<gw@kd . trnfemr rsm; (Áod*dvad wmifY oDwif;okH;awmfrl=uaom yapPuAk'<gwkd@.
trnfemrrsm; )
yapPu aAm"d Independent enlightenment.
yp>mor% (aemufyg&[ef;) . t*Fgaumif; 5 yg;
Five qualities of a good personal attendant-monk:
1/ q&maemuf reD;ra0;vkdufygjcif;
1: Following his teacher-monk not too far nor too near,
2/ q&moydwfukd,lwwfjcif; / oydwfjynhfaomf vJvS,fwwfjcif;
2: taking teacher-monk’s alms (alms-laden) bowl,
3/ q&mvkyfol tmywfoifhavmufaom pum;ukd ajymaomf wm;jrpfwwfjcif;
3: restraining his teacher-monk’s speech from being mistaken,
4/ q&mpum;ajymaomf =um;0if rpGufjcif; 4: not interrupting his teacher-monk,
(yp>mor%. roifhraumif;aom t*Fg 5 yg; wkd@rSm txufygw@kd rS qef@usifbufjzpfonf)
(Five qualities of a bad personal attendant-monk are opposite of the above.)
yp>dr 0g (yk&dr0g ) – 0gqkd (0gxyfaomf 'kw,
d 0gqkd) vjynfhausmf 1 &ufae@Y 0gpwifuyfqkdjyD;
oDwif;uíwf vjynfhae@ 0guíwfonf txd 3 vwkdif tcsdefumv ukd ac:onf /
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Buddhist lent beginning from the first wanning day of Vaagaung-month to the
full-moon day of Dazaungmone-month (for three months).
yÌu edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . yÌrajrmuf u¾jzpfonf / *gxm 5 yk'f pDyg&Sdaom
Paṅcaka-nipāta (Jātaka): This is the fifth chapter of the 550 Birth-stories:
each of them consists of five verses, thus, Paṅcaka-nipata, five-verse-story;
yÌu edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sif&mZ'wW t&Sifokblw paom &[Eœm
rax&f 12 yg;wkd@ ig;*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Paṅcaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by 12
male-monks (arahanta) such as Rājadatta and Subhūta at the time of Lord
Buddha. Each uttered five verses.
yÌu edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr 0drvm t&Sifr oD[m paom
&[Eœm ax&D 12 yg;wkd@onf ig;*gxmpD O'gef;usL;&ifhawmfrl=uonfukd pkpnf;xm;jcif;jzpfonf /
Paṅcaka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by
female-monk (arahanta) such as Vimalā and Sīhā at the time of Lord Buddha.
Each uttered five verses (paṅcaka).
yÌu edygw (t*FkwW&) ygVd – t*Fkw&W edum,f Y w&m;tpk 5 yg;pD ukd t"duxm; a[m=um;aom
okwWefwdrk sm; yg0ifonfh yÌrajrmuf usrf;jzpfonf /
Paṅcaka-nipāta (Aṅguttara): The fifth book of the ‘Gradual Discourses’: in this
book, each discourse emphasizs five items of the dhamma.
yÌ0*~D 5 OD; - bk&m;&Sifonf w&m;OD; "rRp=uma[mawmfrlaomtcg w&m;em,l=uol
vlom; olawmfpif (&[ef;) ig;OD;
Paṅca-vaggī: Group of five ascetics who listened to the ‘Dhamma-cakka’,
the very first sermon of Lord Buddha:
1/ &Sif aum¾n – 0gqkdvjynfhae@Y aomwmyefjzpfonf
1: Koṇḍñña, attained sotāpanna-hood (stream-winner) on the full-moon day of
Waazo (July);
2/ &Sif 0y` - 0gqkdvjynfhausmf 1 &ufae@Y aomwmyefjzpfonf
2: Vappa, attained sotāpanna-hood on the first waning day of Waazo;
3/ &Sif b'Nd, - 0gqkdvjynfhausmf 2 &ufae@Y aomwmyefjzpfonf
3: Bhaddiya, attained sotāpanna-hood on the second waning day of Waazo;
4/ &Sif r[memr – 0gqkdvjynfhausmf 3 &ufae@Y aomwmyefjzpfonf
4: Mahānāma, attained sotāpanna-hood on the third waning day of Waazo;
5/ &Sif t\Zd – 0gqkdvjynfah usmf 4 &ufae@Y aomwmyefjzpfonf
5: Asajji, attained sotāpanna-hood on the fourth waning day of Waazo.
(rSwfcsuf / / 0gqkdvjynfhausmf 5 &ufae@Y bk&m;&Sifonf tewWvuQ%okwfukd a[mawmfrl
jyD;aemuf yÌ0*~D ig;OD;vkH; &[Eœm jzpfawmfrl=uonf)
(Note: Lord Buddha propounded ‘the Discourse of the Characteristic of
No-soul’ to the ‘Group of five’ on the fifth waning day of Waazo.
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Then, they all attained the arahant-ship.)
yÌ a0gum& b0 - cE<mig;yg; tpkH&Sdaom bkHb0 Five-group existence.
yÌoDc - *Dwewfom; apmif;orm; Five-crest, a musican deity, a harpist-deity.
yÌoDc ewfom; A deity who has five crests.
yÌmeEœ&d, uH ] aoonf. tjcm;rJhY {uef i&JusaomuH (uH=uD; 5 yg; )
There are 5 bad kammas; they are so serious that after death, a person who has
commited one or some of them, directly goes to hell.
ynwf - owfrSwfcsuf Recognition, designation, naming, discrimination.
ynwf 6 rsKd; Six designations:
1/ cE< ynwWd – cE<m 5 yg;  1: Notion of aggregates: 5 aggregates,
2/ tm,we ynwWd – tm,we 12 yg;  2: of base: 12 bases,
3/ "mwk ynwWd - "mwf 18 yg;  3: of elements: 18 elements,
4/ opP ynwWd – opPm 4 yg;  4: of truth: 4 noble truths,
5/ ÁjENd, ynwWd – ÁajEN 22 yg;  5: of faculty: 22 faculties,
6/ yk*~v ynwWd -  6: of human types.
ynwWd oDv Prescribed morality.
ynm ] tod^m%f Discernment, wisdom, insight, understanding.
ynm 2 rsKd; Two kinds of understanding (knowledge):
1/ avmuD ynm – avmuwGif; tod^m%f 1: Mundane knowledge,
2/ avmukw&W m ynm – avmuxufvGefaom tod^m%f / 2: supramundane knowledge.
ynm 2 rsKd; (wenf;) More two kinds of understanding (knowledge):
1/ omo0 ynm – tmoa0gw&m;&Sdaeao;aom ynm 1: Subject to cankers,
2/ temo0 ynm – tmoa0gw&m;r&Sdawmhaom ynm / 2: free from cankers.
1/ emr 00wˆme ynm – emrfudk ykdif;jcm;odaom ynm 1: The defining of mentality,
2/ &ly 00wˆme ynm – &kyfukd ykdif;jcm;odaom ynm / 2: of materiality.
1/ aomre\ o[*wynm – aomre\ESifhwuGjzpfaom ynm
1: Accompanied by joy/happiness,
2/ OayuQm o[*wynm – OayuQmESifhwuGjzpfaom ynm /
2: by equanimity/serenity.
1/ '\eblrd ynm - odjriftyfaom ynm 1: The planes of seeing,
2/ bm0emblrd ynm – yGg;rsm;tyfaom ynm / 2: of development.
ynm 3 rsKd; Three kinds of understanding:
1/ okw r, ynm 1: Knowledge based on learning,
2/ pdEmœ r, ynm 2: on thinking,
3/ bm0em r, ynm / 3: on mental development.
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ynm 3 rsKd; (wenf;) More three kinds of understanding:
1/ 'ge r, ynm 1: Knowledge based on generosity,
2/ oDv r, ynm 2: on morality,
3/ bm0em r, ynm / 3: on mental development.
ynm 3 rsKd; (wenf;) More three kinds of understanding:
1/ y&dwmW &rR% ynm – umrtm&kH ynm 1: Knowledge with a limited object,
2/ r[*~wm&rR% ynm – r[*~Kwfpsmeftm&kH ynm 2: with a great object,
3/ ty`rm%m&rR% ynm – r*fynm 3: with a measureless object.
ynm 3 rsKd; (wenf;) More three kinds of knowledge/understanding:
1/ tZPswWm bdeda0o ynm – rdrd. cE<mukd,fukd ouf0ifaom 0dy\em ynm
1: Knowledge (insight) with one’s internal aggregates,
2/ A[d'<g bdeda0o ynm – olwyg; cE<mukd,fukd ouf0ifaom 0dy\em ynm
2: with others’ external aggregates,
3/ tZPswWA[d'<g bdeda0o ynm – rdrd olwyg;wkd@ cE<mukd,fukd ouf0ifaom 0dy\em ynm /
3: with one’s internal and others’ external aggregates.
ynm 3 rsKd; (wenf;) More three kinds of knowledge/understanding:
1/ tm, aumov† ynm - =uD;yGg;wk;d wufrSKukd odaomynm
1: The knowledge of benefits,
2/ tyg, aumov† ynm - qkw,
f kwfa=umif;oabmrsm;ukd odaomynm
2: the knowledge how to avoid losing wealth etc.,
3/ Oyg, aumov† ynm - enf;vrf; y&d,m,fukd odaomynm /
3: the knowledge of means of success/progress.
ynm 4 rsKd; Four kinds of knowledge/understanding:
1/ 'kuQ opPmukd odaomynm
1: The knowledge regarding noble truth of suffering/pain,
2/ trk', opPmukd odaomynm
2: regarding the noble truth of cause of suffering,
3/ eda&m" opPmukd odaomynm
3: regarding the noble truth of end/cessation of suffering (Nibban),
4/ r*~ opPmukd odaomynm /
4: regarding the noble truth of the way to the end of suffering.
ynm 6 rsKd; Six kinds of wisdom:
1/ r[m ynm ] =uD;jrwfaomynm 1: Great wisdom,
2/ ykxk ynm ] us,fysH@aom ynm 2: solid wisdom,
3/ [mo ynm ] &$ifaom ynm 3: witted wisdom,
4/ Z0e ynm ] v#ifjrefaom ynm 4: quick wisdom,
5/ wduQ ynm ] xufjrufaom ynm 5: sharp wisdom,
6/ edaAŠ"du ynm ] xkd;xGif;odaom ynm / 6: penetrative wisdom.
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ynm e&meH &weH – ynmonf vlw@kd . &wemjzpfonf / (Z&mokwf / o*gxm0*~o,
H kwf)
Wisdom is the jewel of mankind.
ynmbm0em. tusKd; tenf;i,f (0dok'r<d *f)
Few benefits of the development of understanding (The Path of Purification):
1/ udavomwk@d ukd zsufqD;jcif; 1: Removal of the various defilements,
2/ r*fzkdvfcsrf;om ukd cHpm;jcif; 2: experience the taste of the noble fruit,
3/ ormywf 0ifpm;Ekdifjcif; 3: ability to the attainment of cessation,
4/ tvSLukd cH,lxu kd fjcif; / 4: worthy of receiving gift etc.
ynmrsufpd 3 rsKd; Three eyes of wisdom:
1/ tE< ] pkHvH;k uef;ol - ypPKyèftusKd; oHo&mtusKd; ESpfrsKd;vk;H ukd rjrifol
1: Wisdom of born-blind person: who does not see the well-being of
both present and furure,
2/ {upuQKu ] wpfbufuef;ol - ypPKyèftusKd;omjrifjyD; oHo&mtusKd;ukd rjrifol
2: of one-eye person: who sees the well-being of present but not furure,
3/ 'Gd puQKu ] ypPKyèftusKd; oHo&mtusKd; ESpfrsKd;vk;H ukd jrifol /
3: of two-eye person: who sees the well-being of both present and future.
ynm&a=umif; w&m; 8 yg; Eight conditions for wisdom:
1/ q&m;orm;xH cspfa=umuf &kdaopGm qnf;uyfjcif;
1: Affection and respect to the teacher,
2/ umvtm;av#mftm; ar;jref;jcif; 2: inquiring from time to time,
3/ ar;jref;jyD; ukd,fa&m pdwfyg oufom&m&jcif;
3: withdrawel of body and of mind, i.e., total rest of body and mind,
4/ ud,
kf fhusifh oDv jynfh0jcif; 4: virtue, fulfilling moral conduct,
5/ t=um;tjrif okwrsm;jcif; 5: much knowledge, vast learning,
6/ ukokdvfyGg;atmif tm;xkwf usKd;pm;jcif;
6: effort to develop wholesome deeds,
7/ tusKd;r&Sdaom pum;ukd y,fI tusKd;&Sdonfukdom ajymqkdjcif;
7: avoiding pointless talk and speaking on the dhamma (beneficial),
8/ jzpfysuf^m%fjzifh usifh=uHaexkdifjcif; /
8: dwelling on contemplation of rise and fall.
ynm&Sd 2 a,muf pkHwGJrsm; (vlrkduf 2 a,muf pkHwJGrsm; )
ynm&Sdwkd@. ynwfcsuf 3 rsKd; Three things prescribed by the wise:
1/ 'ge - vSL'gef; ay;urf;jcif; 1: Giving,
2/ yAŠZ… - &Sif&[ef;jyKjcif; 2: the going forth (to be a monk),
3/ rmwmydwk OyÏme – rdbwkd@tm; vkyfau|;jyKpkjcif; /
3: attending upon one’s own parents.
ynm&Sdxuf ynmrJhu rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu vGefpGmrsm;jym;a=umif; )
ynm&Sd[lonf (A[k"mwkuokwf / Oy&dyÀmoygVd) Who are the wise?
1/ "mwfY vdrfrm. 1: Skill in elements,
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2/ t,,weY vdrfrm. 2: in bases,
3/ yÉdpPorky`g'fY vdrfrm. 3: in dependent origination,
4/ ta=umif;[kwfonf r[kwfonfY vdrfrm.
4: in what is possible and what is impossible.
ynm&Sd. vuQ%m 3 yg; Three characteristics of the wise:
1/ okpdEdœw pdEDœ ] aumif;aomt=uHuo
kd m =uHavh&Sdjcif;
1: Having habitual wholesome thought,
2/ okbmodw bmoD ] aumif;aompum;ukdom ajymavh&Sdjcif;
2: having habitual right speech,
3/ okuw urRum&D ] aumif;rSKuko
d m jyKavh&jSd cif; /
3: doing good deeds.
ynm&Sd. vuQ%m 3 yg; (wenf;) More three characteristics of the wise:
1/ tjypfudk tjypf[k &SKjrifjcif; 1: Seeing his misdeed as such,
2/ &SKjrifjyD; ukpm; a&Smif=uOfjcif; 2: making it amended,
3/ olwyg;wkd@ tjypf&Sdygonf[k ajymqkd0efcHvmaomf vufcHjcif; /
3: when someone acknoeledges his misdeed, pardoning it.
(vlrkduf. vuQ%m 3 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Three characteristics of the evil are opposite of the above.)
ynm&Sdolawmfaumif;rsm;. ynwfcsuf 3 rsKd; (ynm&Sdw@kd . ynwfcsuf 3 rsKd; )
ynm avmuoRd H yaZ…mawm – ynmonf avmu. tvif;a&mif jzpfonf /
(yaZ…mwokwf / o*gxm0*~oH,kw)f
Wisdom is the light of the world. (The Connected Discourses)
ynmo edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifwmvykÉ trnf&Sd &[Eœm rax&f
jrwfonf *gxmig;q,f O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif; jzpfonf /
Paññāsa-nipāta (Theragāthā): This is a collection of joyous verses uttered by a
male-monk (arahanta), Tālapuṭa by mane, at the time of Lord Buddha. He uttered
fifty verses (paññāsa).
ynmoifay;xkdufol. (ynm&Ekdifol) t*Fg 5 yg;
Five qualifications of a person who can learn:
1/ ,kH=unfrSK &Sdjcif; 1: Confidence/faith,
2/ tema&m*g uif;jcif; 2: no disease,
3/ [efraqmifwwf (rm,mrrsm;) jcif; 3: no pretension,
4/ =uKd;pm;jcif; 4: effort,
5/ ynm&Sdjcif; (cH,lEkdifaom) / 5: wisdom (to be educated).
ynmoifray;xkdufol (ynmr&Ekdifol) . t*Fg 5 yg;
Five factors of a person who cannot learn:
1/ ,kH=unfrSK r&Sdjcif; 1: No confidence,
2/ tema&m*g &Sdjcif; 2: disease,
3/ [efaqmif (rm,m) rsm;jcif; 3: pretension,
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4/ =uKd;pm;rSK r&Sdjcif; 4: no effort,
5/ ynmr&Sdjcif; (cH,El kdifaom) / 5: no wisdom.
ynmod 0dnm%fod onmod wkd@. xl;jcm;ykH Oyrm
The differences along with similes among perception, consciousness and wisdom:
1/ onmod – uav;oli,f vlrr,fonf a&$udk odykHrsKd;jzpf. (0g0gvSvo
S m od.)
1: Perception is like a child’s seeing of gold as yellow pretty thing.
2/ 0dnm%fod - &kd;&kd; vl=uD;onf a&$ukd odyrkH sKd;jzpf. (wefb;kd ukd rSef;qod.)
2: Consciousness is like an ordinary man’s knowledge of gold as valuable.
3/ ynmod – yef;xdrfonfonf a&$ukd odyrkH sKd;jzpf. (wefbdk;ukd wdwdusus od&kHru
a&$. t&nfaoG;ukdyg od.) /
3: Wisdom is like a gold-smith’s judgement of gold with its quality.
ynm. vuQ%m ta=umif;w&m; 7 yg; Seven components of wisdom:
1/ cE<m tm,we "mwf ponfukd pDppfar;jref;jcif;
1: Enquiring frequently about the aggregates, the bases and so on,
2/ ukd,fwGif; uk,
d fy oef@&Sif;pif=u,fjcif;
2: purity of one’s body inside and outside,
3/ o'<gESifhynm 0D&d,ESifhorm"d wk@d ukd r#apjcif;
3: keeping in balance of two pairs: faith and wisdom as well as energy and
concentration,
4/ ynmrJholukd a&Smif=uOfjcif; 4: not association with the foolish,
5/ ynm&Sdolukd csOf;uyfjcif; 5: association with the wise,
6/ eufeJaom ynm&yfrsm;ukd qifjcifpOf;pm;jcif;
6: reflection on the profound knowledge,
7/ Á&d,mykxfwkdif;Y ynmjzpfap&ef pdwftm;oefaejcif; /
7: inclination to develop knowledge in all postures.
yndajENonf txGwftxdyf (aAm"dyuQ, d w&m;wk@d wGif yndajENonf txGwftxdyf )
yÉd*~[% rwWnKwm 3 yg; (tvSLcH,jl cif;. twkid f;twmukdojd cif; - yÉd*~[% rwWnKwm - 3 yg; )
yËdpPorky`g'f (ed'ge [kvnf;ac:.) Dependent origination (Wheel of life), also called nidāna.
yËdpPorky`g'fudk jrifv#if w&m;ukjd rif. / w&m;ukdjrifv#if yËdpPorky`g'fukd jrif. /
a,m yËdpPorky`g'H y\wd / aom "rRH y\wd / a,m "rRH y\wd / aom yËdpPorky`g'H y\wd /
(r[m [w†dyˆ a'gyrokwf / rlvyÀmoygVd / rZPsdredum,f )/
One who sees dependent origination, sees the Dhamma; one who sees the Dhamma
sees dependent origination. (Mahā-hatthipadopama Sutta, Majjhima-nikāya):
yËdpPorky`g'f oHo&mpuf. Oyrm Similes regarding the round/wheel of rebirths (saṁsāra):
1/ t0dZ…monf oHo&mpuf. rlvtpjzpfaoma=umifh ykHawmif;rnf.
1: Ignorance is its (wheel of rebirths) hub because it is its root.
2/ Z&m r&%wk@d onf wpfb0. tqkH;jzpfaoma=umifh tuGyfrnf.
2: Ageing-and-death is its its rim because it terminates it.
3/ usefaom t*Fg 10 yg;wkd@onf oHo&mpuf0ef;. tuef@taxmufwkd@rnfukef. /
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3: The remaining ten states are its spokes.
yËdpPorky`g'f t*Fg 11 yg; ukd tajccHI ^m%f 44 yg; jym;ykH (t0dZ…m ryg0ifI 11 yg;jzpfonf /
atmufrSm t*Fg 12 yg;=unfhyg) (^m%0wˆKokwf / ed'ge0*~ oH,kwWygVd)
There are 44 cases of knowledge, based upon 11 links of dependent origination
(Among 12 links (see below), the ignorance is not included in this case.)
1/ ocFg& ukd odaom^m%f 1: Knowledge of kamma/volitional formations,
2/ ocFg& jzpfa=umif;ukd odaom^m%f 2: of their origin,
3/ ocFg& csKyfaysmuf&mukd odaom^m%f 3: of their cessation,
4/ ocFg& csKyfaysmuf&m ta=umif;ukd 4: of the way leading to their cessation,
odaom^m%f
5/ 0dnm%f ukd odaom^m%f 5: knowledge of consciousness,
6/ 0dnm%f jzpfa=umif;ukd odaom^m%f 6: of its origin,
7/ 0dnm%f csKyfaysmuf&mukod daom^m%f 7: of its cessation,
8/ 0dnm%f csKyfaysmuf&m ta=umif;ukd 8: of the way leading to its cessation;
odaom^m%f
Tenf;twl In this way:
9 - 12/ emrf &kyf Y 4 yg; 9 - 12: in corporeality and mentality
(name and form),
13 - 16/ oVm,we Y 4 yg; 13 - 16: in bases,
17 - 20/ z\ Y 4 yg; 17 - 20: in impression, touch,
21 - 24/ a0'em Y 4 yg; 21 - 24: in feeling, sensation,
25 - 28/ w%Sm Y 4 yg; 25 - 28: in craving,
29 - 32/ Oyg'gef Y 4 yg; 29 - 32: in clinging,
33 - 36/ b0 Y 4 yg; 33 - 36: in process of becoming,
37 - 40/ Zmwd Y 4 yg; 37 - 40: in rebirth,
41/ Z&m / r&% ukd odaom^m%f 41: knowledge of old age and death,
42/ Z&m / r&% jzpfa=umif; ukd odaom^m%f 42: of their origin,
43/ Z&m / r&% csKyfaysmuf&mukd odaom^m%f 43: of their cessation,
44/ Z&m / r&% csKyfaysmuf&m ta=umif;ukd 44: of the way leading to their cessation.
odaom^m%f /
yËdpP orky`g'f t*Fg 11 yg; ukd tajccHI ^m%f 77 yg; jym;ykH (t0dZ…m. ta=umif;w&m; ryg0ifI 11
yg;jzpfonf) (^m%0wˆKokwf / ed'ge0*~ oH,kwyW gVd)
There are 77 cases of knowledge, based upon 11 links of dependent origination
(Among 12 links, the cause of ignorance is not included in this case.)
1/ Zmwda=umifh Z&m r&% (tkdao) jzpf.[k odaom^m%f
1: The knowledge: ‘Aging-and-death has birth as its condition’,
2/ Zmwdr&Sdaoma=umifh Z&m r&% (tkdao) rjzpf[k odaom^m%f
2: the knowledge: Where there is no birth, there is no aging-and-death’,
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3/ twdwfumvY Zmwda=umifh Z&m r&% (tkdao) jzpf.[k odaom^m%f
3: the knowledge: ‘In the past, aging-and-death had birth as its condition’,
4/ twdwfumvY Zmwdr&Sdaoma=umifh Z&m r&% (tkdao) rjzpf[k odaom^m%f
4: the knowledge: ‘In the past too had there been no birth, there would have been
no aging-and-death’,
5/ tem*wfumvY Zmwda=umifh Z&m r&% (tkdao) jzpf.[k odaom^m%f
5: the knowledge: ‘In the future too, aging-and-death will have birth as its
condition’,
6/ tem*wfumvY Zmwdr&Sdaoma=umifh Z&m r&% (tkdao) rjzpf[k odaom^m%f
6: the knowledge: ‘In the future too, should there be no birth, there will be no
aging-and-death’,
7/ txufygtwkid f;odjrifaomoltm; - T^m%fw@kd onfvnf; ukefjcif; ysufjcif; uif;jywfjcif;
csKyfjcif; oabm&Sd=uukef. [kodaom^m%f /
7: the knowledge that the above-mentioned knowledges are also subjects to
destruction, vanishing, fading away and cessation.’
tvm;wlyif – The same as in the followings:
b0a=umifh Zmwdjzpf. ponfY ^m%f 7 yg;
Seven cases in ‘birth has existence its condition’,
Oyg'gefa=umifh b0jzpf. ponfY ^m%f 7 yg;
seven cases in ‘existence has grasping its condition’,
w%Sma=umifh Oyg'gefjzpf. ponfY ^m%f 7 yg;
seven cases in ‘grasping has clinging its condition’,
a0'ema=umifh w%Smjzpf. ponfY ^m%f 7 yg;
seven cases in ‘clinging has feeling its condition’,
z\a=umifh a0'emjzpf. ponfY ^m%f 7 yg;
seven cases in ‘feeling has contact its condition’,
oVm,wea=umifh z\jzpf. ponfY ^m%f 7 yg;
seven cases in ‘contact has bases its condition’,
emrf&kyfa=umifh oVm,wejzpf. ponfY ^m%f 7 yg;
seven cases in ‘bases has mentality and corporeality its condition’,
0d^m%fa=umifh emrf&kyfjzpf. ponfY ^m%f 7 yg;
seven cases in ‘corporeality and materiality have consciousness their condition’,
ocFg&a=umifh 0d^m%fjzpf. ponfY ^m%f 7 yg;
seven cases in ‘consciousness has volitional formation its condition’,
t0dZ…ma=umifh ocFg&jzpf. ponfY ^m%f 7 yg; ] pkpkaygif; 77 yg;jzpfonf /
seven cases in ‘volitional formation has ignorance its condition’.
all together: 77 cases of knowledge.
yËdpPorky`g'f t*Fg 12 yg; Twelve links of dependent origination, dependent
co-arising/-origination:
1/ t0dZ…m ] trSefw&m;ukrd odjcif; 1: Ignorance,
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2/ ocFg& ] jyKjyifpD&ifvkyfuikd fjcif; 2: kamma-formation,
3/ 0dnm%f ] odjrifjcif; 3: consciousness,
4/ emrf &kyf ] pdwf &kyf 4: mentality and corporeality (name and form),
5/ oVm,we ] wnf&mXme 5: bases,
6/ z\ ] tawG@txd 6: impression, touch,
7/ a0'em ] cHpm;rSK 7: feeling, sensation,
8/ w%Sm ] uyfjidjcif; 8: craving,
9/ Oyg'gef ] pGJvrf;jcif; 9: clinging,
10/ b0 ] jzpfvmjcif; 10: process of becoming,
11/ Zmwd ] tpjyKjcif; 11: rebirth,
12/ Z&m / r&% 12: old age, death,
aomu / y&da'0 sorrow, lamentation,
'kuQ / a'gre\ pain, grief and
Oyg,mo / despair.
yËdpPorky`g'f t*Fg 12 yg; ukd twdwf / ypPKyèf / tem*wf cGJjcm;jcif;
Twelve links of Dependent Origination divided into three frames of time, i.e.,
past, present, and future:
twdwf ] 1/ t0dZ…m past = 1: Ignorance,
twdwf ] 2/ ocFg& past = 2: kamma-formation,
ypPKyèf ] 3/ 0dnm%f present = 3: consciousness,
ypPKyèf ] 4/ emrf &lyf present = 4: corporeality & mentality,
ypPKyèf ] 5/ oVm,we present = 5: bases,
ypPKyèf ] 6/ z\ present = 6: impression, touch,
ypPKyèf ] 7/ a0'em present = 7: feeling, sensation,
ypPKyèf ] 8/ w%Sm present = 8: craving,
ypPKyèf ] 9/ Oyg'gef present = 9: clinging,
ypPKyèf ] 10/ b0 present = 10: process of becoming,
tem*wf ] 11/ Zmwd future = 11: rebirth,
tem*wf ] 12/ Z&m / r&% / future = 12: old age, death.
yËdpPorky`g'f tv$m (oacFy) 4 rsKd; The four summarizations of Dependent Origination:
1/ t0dZ…m 1: Ignorance,
2/ ocFg& 2: kamma-formation,
wkd@onf yxrtv$m are the first summarization.
3/ 0dnm%f 3: consciousness,
4/ emrf &kyf 4: mentality and corporeality (name and form),
5/ oVm,we 5: bases,
6/ z\ 6: impression, touch,
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7/ a0'em 7: feeling, sensation,
wk@d onf 'kw, d tv$m are the second summarization.
8/ w%Sm 8: craving,
9/ Oyg'gef 9: clinging,
10/ b0 10: process of becoming,
wkd@onf wwd,tv$m are the third summarization.
11/ Zmwd 11: rebirth,
12/ Z&m / r&% 12: old age, death,
aomu / y&da'0 sorrow, lamentation,
'kuQ / a'gre\ pain, grief and
Oyg,mo / despair.
wkd@onf pwkwˆtv$m are the fourth summarization.
yËdywWd ] usifhjcif; usifhpOf Practice, pursuance.
yËdywWd omoem (omoem ) Buddha’s teaching regarding practice.
yËdy'g ] usifhpOf Path, way, road, practicing process.
yËdy'g (usifhpOf) 4 yg; Four paths that lead to enlightenment:
1/ qif;&J odEkdifcJ usifhpOf 1: Painful/unpleasant progress with slow comprehension,
2/ qif;&J odvG,f usifhpOf 2: painful/unpleasant progress with quick comprehension,
3/ csrf;om odEikd fcJ usifhpOf 3: pleasant progress with slow comprehension,
4/ csrf;om odvG,f usifhpOf / 4: pleasant progress with quick comprehension.
yËdy'g (usifhpOf) 4 yg; (wenf;)
More four paths/progresses that lead to enlightenment:
1/ tuQrm - onf;cHrSKrjyKyJ wkd;wufatmif usifhjcif; 1: Impatient progress,
2/ crm - onf;cHjyD; wkd;wufatmif usifhjcif; 2: patient progress,
3/ 'rm - apmifhpnf;jyD; wkd;wufatmif usifhjcif; 3: controlled progress,
4/ orm - ndrfouf wnf=unfjyD; wkd;wufatmif usifhjcif; / 4: calm progress.
yËd&ly a'o ] oifhawmfaomae&mXme Suitable place/location.
yËda0" ] xk;d xGif;odjcif; Realization.
yËda0" omoem Buddha’s teaching regarding realization.
yËdoE<m& ] =uKdqkdjcif; Greeting word, welcoming.
yËdoE<d ] qufpyfjcif; Relinking, reunion.
yËdoaE< Conception, starting moment of a life.
yÉdoaE< 3 rsKd; Three kinds of rebirth-linking:
1/ ta[wku yÉdoaE< - tavmb ta'go tarm[ [laom t&if;cHta=umif; okH;yg;vkH;
rygyJ yÉdoaE< aejcif;
1: Born without three root-conditions (i.e., no-greed, no-hatred and no-delusion).
(u) 'k*~wd ta[wku ] tyg,fbkHom;rsm;
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(a) woeful plane,
(c) ok*wd ta[wku ] arG;uwnf;u em;yif;vmaom rsufpduef;vmaom vlrsm;
(b) human being born deft and blind etc.,
2/ 'Gd a[wku yÉdoaE< - tavmb ta'go [laom t&if;cHta=umif; ESpfyg;jzifh yÉdoaE< aejcif;
2: born with two root-conditions (i.e., no-greed, no-hatred),
3/ wd a[wku yÉdoaE< - tavmb ta'go tarm[ [laom t&if;cHta=umif; okH;yg;vkH;jzifh
yÉdoaE< aejcif;
3: born with three root-conditions (i.e., no-greed, no-hatred and no-delusion).
yÉdoaE< 4 rsKd; Four kinds of rebirth-linking:
1/ tyg,f yÉdoaE< 1: Rebirth-linking in the woeful planes,
2/ umr ok*wd yÉdoaE< 2: rebirth-linking in the sensuous blissful planes,
3/ &lyg0p& yÉdoaE< 3: rebirth-linking in the fine-material spheres,
4/ t&lyg0p& yÉdoaE< / 4: rebirth-linking in the inmaterial spheres.
yÉdoaE< 4 rsKd; (a,med 4 rsKd; )
yÉdoaE< aejcif; 4 rsKd; (zGg;jrifjcif; - * ABm 0uU EWd - 4 rsKd; )
yÉdoaE< aepY jzpfvmaom &kyfuvmyf 3 pnf; (vlom;rsm;)
Three corporial units (decads) at the moment of human-conception:
1/ um, 'ou ] uk, d fum, jzpfrnfh &kyf 10 rsKd;pk 1: The body-decad,
2/ bm0 'ou ] rdef;r (0g) a,mufsm; jzpfrnfh &kyf 10 rsKd;pk 2: the sex-decad,
3/ 0wˆK 'ou ] ESvkH; jzpfrnfh &kyf 10 rsKd;pk / 3: the base-decad (heart).
yÉdoaE< ae&ef ta=umif; 3 wef
Three things for the conception of an embryo:
1/ rmwm ydwa&m p oEMdywdwm ] rdb wkd@. pka0;ckdujf zpfjcif;
1: The union of the mother and father, of female and male.
2/ rmwm p OwkeD ] rdcifrSm &moD &Sdjcif;
2: the mother’s season,
3/ *E<aAŠm p rpPKyÏdawm ] jzpfvmrnfh owW0g a&S@&SKwnf&Sdaejcif; /
3: the being to be reborn is present.
yËdorB'd g Analytical knowledge, Discrimination.
yËdorB'd g 4 yg; Four kinds of analytical knowledge:
1/ twˆ yËdorB'd g ] teuft"dy`g,fukd xkd;xGif;qef;ppf odaom^m%f
1: Analytical knowledge of meaning,
2/ "rR yËdorBd'g ] ygVdawmfukd xkd;xGif;qef;ppf odaom^m%f
2: analytical knowledge of dhamma,
3/ ed&kwdW yËdorBd'g ] o'Ng AsKy`wu
f kd xkd;xGif;qef;ppf odaom^m%f
3: analytical knowledge of language,
4/ yÉdbme yËdorBd'g ] opPmw&m;ukd xkd;xGif;qef;ppf odaom^m%f /
4: analytical knowledge of ready wit.
yËdorB'd g 4 yg;&&ef w&m; 7 yg;
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Seven dhammas to gain the four kinds of analytical knowledge:
1/ pdwf. wGef@wkdrSKukd odjcif; 1: understanding one’s sluggish mind as it is,
2/ pdwf. =uKH@rSKukd odjcif; 2: understanding one’s constricted mind as it is,
3/ pdwf. ysH@vGifhrSKukd odjcif; 3: understanding one’s districted mind as it is,
4/ a0'em jzpfwnfysufukd odjcif;
4: knowing one’s feeling as arising, remaining and disappearing,
5/ onm jzpfwnfysufukd odjcif;
5: knowing one’s perception as arising, remaining and disappearing,
6/ 0dwuf jzpfwnfysufukd odjcif;
6: knowing one’s thoughts as arising, remaining and disappearing,
7/ av#mufywfrav#mufywf t,kwftjrwf ukodkvftukokdvfw&m;wk@d ukd aumif;pGm
ESvH;k oGif;jyD; ynmjzifh xk;d xGif; odjcif; /
7: reflecting well with wisdom upon suitable and unsuitable, inferior and
superior, wholesome and unwholesome things along with their counterparts.
yËdorB'd g r*~ ygVd – t&Sifom&dykwW a[m=um;onf[k ,lq=uonf / cGJjcrf;pdwfjzmenf;vrf;pOfusrf; [k
t"dy`g,f&onf / ck'Nu edum,f t0iftyg usrf;wpfqljzpfonf /
Paṭisambhidā Magga Pāḷi: It is distributed to Sāriputta. It means
‘the Path of Analysis’ and one of the texts in the ‘Minor Discourses’.
yËdorB'd g r*~ ygVdawmfY &Sif;vif;jyaom w&m;awmf 30 yg;
Thirty dhammas that are explained in the Paṭisambhidā Magga Pāḷi:
1/ ^m% - ^m%f 1: Knowledge, wisdom,
2/ 'dÏd – t,l0g' 2: views,
3/ tmemyge – 0ifoufxGufouf 3: breath-in and -out meditation,
4/ ÁjENd, - ÁajEN tpkd;&jcif; 4: controlling principles,
5/ 0darmuQ – vGwfajrmufjcif; 5: emancipation,
6/ *wd – vm;&m 6: sphere of existence,
7/ urR – uH 7: kamma,
8/ 0dyv†mo – azgufjyefjcif; 8: perversion,
9/ r*~ - vrf;pOf 9: path,
10/ r¾ay,s – aomufo;kH csifozG,f =unfvifaomw&m; 10: excellent drink,
11/ ,k*e'< - orxESifh 0dy\emtpkH 11: calm and insight meditation,
12/ opP – opPmw&m; 12: truth,
13/ aAmZPs*F – aAmZPsifw&m; 13: factors of enlightenment,
14/ arwWm – arwWmw&m; 14: love,
15/ 0d&m* - wyfrufrSK uif;jcif; 15: desirelessness,
16/ yËdorB'd g – xk;d xGif;odjcif; 16: analytical insight,
17/ "rRpuU - "rRp=um 17: wheel of law,
18/ avmukwW& - avmukwW&mw&m; 18: super-mundane dhamma,
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19/ Av – Akdvfw&m; 19: power,
20/ okn – tESpfryg oknww&m; 20: void, emptiness,
21/ r[m^m% - =uD;rm;^m%fawmf 21: great wisdom,
22/ Á'<d – wefckd; 22: psychic power,
23/ tbdor, - xk;d xGif;odjcif; 23: clear understanding of the truth,
24/ 0da0u – jidrf;csrf; qdyfjidrfjcif; 24: peace and quiet,
25/ p&d,m – usifhpOfw&m; 25: behavior,
26/ ygÉd[m&d, - tHhbG,fw&m; 26: marvels,
27/ oroDo – tmoa0gukefcsdef toufukef 27: simultaneous end of craving and of life,
28/ owdyÏme – owdyÏmefw&m; 28: mindfulness,
29/ 0dy\em – w&m;&SKrSwfjcif; 29: insight meditation,
30/ rmwdum – w&m;acgif;pOfrsm; / 30: tabulated summary.
yÏmef; Casual/Conditional relations, conditionality.
yÏmef; 24 ypPn;f The twenty-four casual relations:
1/ a[wk ypPa,m ] ta=umif;w&m;jzpfI aus;Zl;jyKjcif; 1: Root condition,
2/ tm&rR% ypPa,m ] tm&kHjzpfI aus;Zl;jyKjcif; 2: object condition,
3/ t"dywd ypPa,m ] t=uD;trSL;jzpfI aus;Zl;jyKjcif; 3: predominance condition,
4/ teEœ& ypPa,m ] rjcm;yJ aus;Zl;jyKjcif; 4: priority condition,
5/ oreEœ& ypPa,m ] csufcsif; aus;Zl;jyKjcif; 5: contiguity condition,
6/ o[Zmw ypPa,m ] twljzpfI aus;Zl;jyKjcif; 6: co-nascence condition,
7/ tnrn ypPa,m ] tcsif;csif;jzpfI aus;Zl;jyKjcif; 7: mutuality condition,
8/ ed\, ypPa,m ] rSDI aus;Zl;jyKjcif; 8: support condition,
9/ Oyed\, ypPa,m ] uyfrSDI aus;Zl;jyKjcif; 9: decisive support condition,
10/ yka&Zmw ypPa,m ] a&S@YjzpfI aus;Zl;jyKjcif; 10: pre-nascence condition,
11/ yp>mZmw ypPa,m ] aemufrSmjzpfI aus;Zl;jyKjcif; 11: post-nascence condition,
12/ tmao0e ypPa,m ] rSD0J pGJjrJI aus;Zl;jyKjcif; 12: repetition condition,
13/ urR ypPa,m ] uHjzpfI aus;Zl;jyKjcif; 13: kamma condition,
14/ 0dygu ypPa,m ] tusKd;qufjzpfI aus;Zl;jyKjcif; 14: kamma-result condition,
15/ tm[m& ypPa,m ] axmufyef@I aus;Zl;jyKjcif; 15: nutrient condition,
16/ ÁjENd, ypPa,m ] tpdk;&I aus;Zl;jyKjcif; 16: faculty condition,
17/ psme ypPa,m ] psmefw&m;jzifh aus;Zl;jyKjcif; 17: jhāna condition,
18/ r*~ ypPa,m ] r*fw&m;jzifh aus;Zl;jyKjcif; 18: path condition,
19/ or`,kwW ypPa,m ] ,SOfwGJI aus;Zl;jyKjcif; 19: association condition,
20/ 0dy`,kwW ypPa,m ] r,SOfwJyG J aus;Zl;jyKjcif; 20: dissociation condition,
21/ twˆd ypPa,m ] &SdrSKjzifh aus;Zl;jyKjcif; 21: presence condition,
22/ ewˆd ypPa,m ] r&SdrSKjzifh aus;Zl;jyKjcif; 22: absence condition,
23/ 0d*w ypPa,m ] uif;I aus;Zl;jyKjcif; 23: disappearance condition,
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24/ t0d*w ypPa,m ] ruif;yJ aus;Zl;jyKjcif; 24: non-disappearance condition.
yÏme ygVd – teEœe, orEœyÏmef; (ra&wGuEf kdifaom enf;aygif;rsKd;pkHwd@k jzifh a[m=um;xm;aom) usrf;[k
wifpm;ac:a0:=uonf / tbd"rRm 7 usrf;. aemufqkH;usrf;pmjzpfonf / pkpkaygif; ig;tkyf&SdjyD;
qÏoH*g,emrl pmrsufESm 3000 ausmfonf / jrwfbk&m;&Sifonf bk&m;jzpfawmfrljyD; pwkwˆ owWm[
Y yÏmef;usrf;ukd okH;oyfqifjcifawmfrlrS a&mifjcnfawmf 6 yg;uGef@jrL;onf[k usrf;*efrsm;Yvm&Sdonf /
Paṭṭhāna: This text is dignified as ‘the Scripture that analyses the phenomena with
countless methods’. It is the last book of the “Abhidhamma Piṭaka’; consists of
five volumes over 3,000 pages in the Sixth Buddhist Council’s version. Lord
Buddha pondered this text after fourth week of His enlightenment; then, the six
glorious rays were emitted from His body as a result of the pondering.
yÀmo edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 18 ckajrmuf u¾jzpfonf / *gxm 50 (yÀmo)
yk'fcef@ yg&Sdaom Zmwfawmfrsm; jzpfI yÀmo edygwf[kac:onf / Zmwfawmfaygif; 3 yk'f yg0ifonf /
Paṇṇāsa-nipāta (Jātaka): This is the eighteenth chapter of the 550 Birth-stories:
each of them consists of about fifty verses, thus, fifty-verse-stories. There are
y¾Kuf (vdift*Fg c|wf,iG f; csKd@waJh eol) 5 rsKd; Five kinds of eunuch:
1/ olwyg;. vdift*Fg okufukd pkwf&rS auseyfol (yef;pkwf[kac:onf)
1: An eunuch whose sexual urge is satisfied by sucking another man’s penis and
taking his semen with the mouth (called penis-sucker),
2/ olwyg;usL;vGef rSD0Jaeonfukd =unfh&rS auseyfol
2: by watching the acts of others’ love-making,
3/ vdifOukd xkwfypfxm;I vdifpdwf r&Sdawmhol
3: a person whose testicles are taken out (thus, no sexual drive),
4/ vqkwfyuQrSm udavom&m* jyif;xefjyD; vqef;yuQrSm udavom&m* jidrf;ol
4: a person whose sexual urge is strong during the dark fortnight of the lunar
month and it is calm during the bright fortnight,
5/ arG;uwnf;u usm; r t*Fg ESpfrsKd;vkH; rxif&Sm; rygol /
5: a person who was born without sexual organ.
y¾KurŠvm – azsmhawmhaom tqif;&Sdonfh od=um;rif;. ae&mtcif; / vl@jynfY olawmfaumif;rsm;
ta=umif; wpfpkHwpf&m tjzpfxl;ygu - ,if;tcif;onf od=um;rif;xkdifpOf wif;rmvmonf [k
usrf;*efrsm;Y yg&Sdonf / y¾KurŠvm - jrausmufjzm [k todrsm;onf /
Paṇḍu-kambala: The pale-colored seat of Sakka, the King of the devas: if some
great things happen to the virtuous in the human world, the seat seems to be
tough to the Sakka.
ywWykd%f"kwif – oydwfjzifhom qGrf;pm;jcif; ("kwif 13 yg; )
ywWykd%f"kwif. tusKd; 6 yg; Six benefits of bowl-food-eater’s practice:
1/ t&omrsKd;pkH pGJvrf;rSKukd y,fazsmufjcif; 1: No craving for various tastes,
2/ tvkd=uD;rSKukd y,fjcif; 2: no excessive greed,
3/ vkdtyfIom tm[m&ukd okH;aqmifjcif; 3: eating as necessary,
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4/ qDqm;ponf tykd&Smae&efrvkjd cif; 4: no bothering for sault, oil ect.,
5/ rysH@=uJaom abmZOf&Sdjcif; 5: no scatter food,
6/ tvked nf;jcif; ponfwkd@ESifh av#mfnjD cif; / 6: conformity with the fewness of wishes.
ywWmEkarm'e ] om"kac: (yknud&d,m )
Rejoicing of the others’ transfereance/sharing of merit.
ywWd'ge ] tr#a0 (yknud&d,m ) Giving of the acquired merit.
y'apwD ] ajcawmf&m The foot-print of Lord Buddha.
y'kri&J (i&J 10 rsKd; )
y"me (w&m;tm;xkwf =uKd;pm;jcif;) Element of effort.
y"me (w&m;tm;xkwf =uKd;pm;jcif;) 4 yg; Four efforts:
1/ oH0& y"me ] apmifhpnf; =uKd;pm;jcif; 1: Restraint,
2/ y[me y"me ] y,fpGef@ =uKd;pm;jcif; 2: abandoning,
3/ bm0em y"me ] yGg;rsm; =uKd;pm;jcif; 3: development,
4/ tEk&uQ% y"me ] xdrf;odrf; =uKd;pm;jcif; / 4: preservation.
y"med,*F 5 yg; (w&m;tm;xkwf&mY jynfph kH&rnfh t*Fg 5 yg;)
Five elements/factors of effort in meditation:
1/ o'<g ] ,k=H unfrSK&Sdjcif; 1: Faith,
2/ ty`gAm" ] usef;rmjcif; 2: health,
3/ toX trm,m0D ] &kd;om; ajzmifhrwfjcif; 3: honesty and sincerity,
4/ tm&'<0D&d, ] =uKd;pm;jcif; 4: energy,
5/ yn0g ] ynm^m%f &Sdjcif; / 5: wisdom.
yef;vSL&usdK; 5 yg; Five benefits of offering flowers:
1/ &kyf&nfvSyoef@&Sif;jcif; 1: Good looking,
2/ ukd,f&eH@ar$;jcif; 2: pleasant bodily smell,
3/ ewfvlw@kd cspfcifjrwfE;kd jcif; 3: loved by human-beings and deities,
4/ ausmfapmjcif; 4: fame, good reputation,
5/ ukd,fpdwf csrf;omjcif; / 5: happiness.
yyÌ ] oHo&me,fcsJ@w&m; Expansion, diffuseness/manifoldness of the world/life,
prolongation.
yyÌ w&m; 3 yg; Three expansion-dhammas:
1/ w%Sm ] uyfjidpGJvrf;jcif; 1: craving,
2/ rme ] axmifv$m;jcif; 2: conceive,
3/ 'dÏd ] t,lrSm;jcif; / 3: wrong/false view.
yAŠZ…m ] uk&d if The going forth (from home to the homeless life), novice,
monk and nun.
y,fykH jzwfykH 8 rsKd; (vl@tok;H tESKH; jzwfykH y,fykH 8 rsKd; )
y,f&rnfh w&m; 3 yg;ESifh yGg;&rnfh w&m; 3 yg;
Three things/dhammas to get rid of and three things to be developed:
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1/ ra&mifh&J rwif;wdrfrSKukd a&mifh&JrSKjzifh 1: Being dissatisfied by contentment,
2/ rkdufrJrSKukd qifjcif^m%fjzifh 2: foolishness by wisdom,
3/ tvkd=uD;rSKukd tvkdenf;rSKjzifh y,f&rnf / 3: greediness by less-want.
y,f&rnfh 'dÏd 3 yg;ESifh yGg;&rnfh w&m; 3 yg;
Three views to get rid of and three things to be developed:
1/ t\m' 'dÏd ] ESpfoufom,mbG,fwnf;[k rSwf,ljcif; - ukd y,f&ef tedpPonmukd yGg;&rnf
1: To get rid of complacent view, develop the contemplation of impermanence.
2/ ouUm, 'dÏd ] ig ighOpPmwnf;[k cE<muk,
d fukd rSwf,ljcif; - ukd y,f&ef tewWonmukd yGg;&rnf
2: To get rid of self-view, develop the contemplation of selflessness.
3/ rdp>m'dÏd ] t,lrSm;jcif; - ukd y,f&ef orRm'dÏd ukd yGg;&rnf /
3: To get rid of wrong-view, develop the right-view.
y,f&rnfh (y[mwAŠ) w&m;rsm; The dhammas to be abandoned:
1/ toRd rme ] ig [laomrmef 1: Conceit of “I AM”.
y,f&rnfh (y[mwAŠ) w&m;rsm; - ESpf yg;pk Group of two items:
1/ t0dZ…m 1: Ignorance,
2/ b0w%Sm / 2: life-craving.
y,f&rnfh (y[mwAŠ) w&m;rsm; - ok;H yg;pk (w%Sm 3 yg;)
Group of three items (Three kinds of craving):
1/ umr w%Sm ] umr*k%ftm&kHrsm;ukd pGJvrf;jcif; 1: Sensuous craving,
2/ b0 w%Sm ] b0ukd pGJvrf;jcif; 2: life craving,
3/ 0db0 w%Sm ] b0quf uif;jywfrSKukd pGJvrf;jcif; / 3: nihilist craving.
y,f&rnfh (y[mwAŠ) w&m;rsm; - av; yg;pk (=oC 4 yg;)
Group of four items (Four floods):
1/ umarmC ] ig;yg;tm&kH umr*k%fa=um arsmrSK 1: The flood of sense-desire,
2/ ba0gC ] jzpfwnf &Snf=um b0a=um arsmrSK 2: of desiring eternal existence,
3/ 'daÏmC ] t,ltq ,k=H unf cH,lcsufa=um arsmrSK 3: of wrong view,
4/ t0daZ…mC ] rod t0dZ…m tarSmifa=um arsmrSK / 4: of ignorance.
y,f&rnfh (y[mwAŠ) w&m;rsm; - ig; yg;pk (eD0&% 5 yg;)
Group of five items (Five hindrances):
1/ umrp>EN eD0&% 1: sensual desires,
2/ Asmyg' eD0&% 2: ill-will,
3/ xde rd'< eD0&% 3: sloth and torpor,
4/ O'<pP ukuUKpP eD0&% 4: restlessness and scruples,
5/ 0dpdupd >m eD0&% / 5: skeptical doubt.
y,f&rnfh (y[mwAŠ) w&m;rsm; - ajcmuf yg;pk (w%Sm 6 yg;)
Group of six items (Six kinds of craving):
1/ &ly w%Sm 1: Craving for sights,
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2/ o'N w%Sm 2: for sounds,
3/ *E< w%Sm 3: for smells,
4/ &o w%Sm 4: for tastes,
5/ azgÏAŠ w%Sm 5: for touches,
6/ "rR w%Sm / 6: for mind-objects.
y,f&rnfh (y[mwAŠ) w&m;rsm; - ckESpf yg;pk (tEko, 7 yg;)
Group of seven items (Seven inclinations/latent proclivities):
1/ umr&m*g Eko, 1: sensuous greed,
2/ b0&m*g Eko, 2: craving for continued existence,
3/ yËdCm Eko, 3: grudge,
4/ rmem Eko, 4: conceit, pride,
5/ 'dÏm Eko, 5: speculative opinion,
6/ 0dpdudp>m Eko, 6: skeptical doubt,
7/ t0dZ…m Eko, / 7: ignorance.
y,f&rnfh (y[mwAŠ) w&m;rsm; - &Spf yg;pk (rdp>m r*~if 8 yg;)
Group of eight items (Wrong eightfold path):
1/ rdp>m 'dÏd 1: Wrong view/understanding,
2/ rdp>m ouFy` 2: wrong thought/intention,
3/ rdp>m 0gpm 3: wrong speech,
4/ rdp>m urR Eœ 4: wrong action/conduct,
5/ rdp>m tmZD0 5: wrong livelihood/occupation,
6/ rdp>m 0g,mr 6: wrong effort/endeavor,
7/ rdp>m owd 7: wrong mindfulness/awareness,
8/ rdp>m orm"d / 8: wrong concentration.
y,f&rnfh (y[mwAŠ) w&m;rsm; - uk;d yg;pk (w%Smrlvu w&m; 9 yg;)
Group of nine items (Nine things rooted in craving):
1/ vkdjcifrSK w%Sma=umifh &SmrSD;. 1: Craving conditions searching,
2/ &SmrSD;I &&Sd. 2: acquiring,
3/ &&SdjyD; igykdif[k qkH;jzwf. 3: decision-making,
4/ qk;H jzwfjyD; qEN&m* jzpf. 4: lustful desire,
5/ qEN&m*a=umifh uyfjidESpfjcKdu(f ouf0if). 5: attachment,
6/ ouf0ifjyD; odrf;qnf;. 6: appropriation,
7/ odrf;qnf;um wGef@wkd. 7: avarise,
8/ wGef@wkdI vkHjcKHatmif apmifha&Smuf. 8: guarding of possessions,
9/ apmifha&SmufrSKukd tajcjyKjyD; ckduf&efjzpfjcif; jiif;ckHjcif; pGyfpGJjcif; "g;vufeufpGJ wku
d fckduf
owfjzwfjcif;paom tukodkvfrsm; wkd;yGg;ukef. /
9: because of the guarding of possessions, there arise quarrel, killing and
much more other unwholesome deeds.
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y,f&rnfh (y[mwAŠ) w&m;rsm; - q,f yg;pk (rdp>m r*~if 10 yg;)
Group of ten items (Wrong tenfold path):
1/ rS 8/ txufyg rdp>m Add the following two into the above, i.e.,
r*~if 8 yg; enf;wl / “Wrong eightfold path”:
9/ rdp>m ^m% 9: wrong wisdom,
10/ rdp>m 0drkwWd / 10: wrong deliverance.
y,fowfenf; (tmoa0grsm;ukd) 7 rsKd; Seven methods to abandon taints (āsava):
1/ odjrifjyD; y,fowfjcif; 1: Taint that should be abandoned by seeing,
2/ ydwfqkd@jyD; y,fowfjcif; 2: by restraining,
3/ rSD0JjyD; y,fowfjcif; 3: by using,
4/ onf;cHjyD; y,fowfjcif; 4: by enduring,
5/ a&Smif=uOfjyD; y,fowfjcif; 5: by avoiding,
6/ azsmufzsufjyD; y,fowfjcif; 6: by removing,
7/ yGg;rsm;tm;xkwfjyD; y,fowfjcif; / 7: by developing.
y,fowfEkdifaom w&m; 3 rsKd; ta=umif;tusKd;rsm;
(ry,fowfEkdifaom w&m; 3 rsKd; ta=umif;tusKd;rsm; )
y&awm aCmo ] olwyg;wkd@xHrS a[majymoH The voice/talk from others.
y&rwˆ w&m; Ultimate reality/truth.
y&rwˆ w&m; 4 yg; Four kinds of ultimate reality/truth:
1/ pdwf  - 1 1: Consciousness, ( 1)
2/ apwoduf  - 52 2: Mental factors, (52)
3/ &kyf  -28 3: Matter, (28)
4/ edAŠmef  - 1 = 82 4: Nibbāna. ( 1) = 82.
y&avmu &Sda=umif; oufaojyonfh Oyrm 14 rsKd; (TOyrmrsm;ukd em;vnfoabmayguf&eftwGuf
okwfr[m0g eHygwf 10/ yg,mod okwfukd =unfhyg)
Fourteen parables that may support the point that ‘other world exists’:
(See in detail number 10: Pāyāsi Sutta of Mahā-vagga, ‘The Collection of
Long Discourses’.)
1/ vae Oyrm 1: Parable of the moon and the sun,
2/ ckd;ol Oyrm 2: parable of a thief,
3/ rpifwGif; epfaeaom 3: parable of a man fallen into a cesspit/drain,
a,mufsm; Oyrm
4/ wm0wd Hom ewf Oyrm 4: parable of the deities in the Tāvatiṃsā-heaven,
5/ arG;&myg oluef; Oyrm 5: parable of a person who was born blind,
6/ ukd,f0efaqmif Oyrm 6: parable of a pregnant woman,
7/ tdyfruf Oyrm 7: parable of a dream,
8/ oHaxGcJ &J&J Oyrm 8: parable of burning iron ball,
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9/ c&koif; rSKwfol Oyrm 9: parable of a trumpeter,
10/ rD;ylaZmfaom&aoh Oyrm 10: parable of a matted-haired fire-worshipper,
11/ vSn;f ukefonf ESpfa,muf Oyrm 11: parable of two leaders of caravan,
12/ rpiftkd; aqmifol Oyrm 12: parable of a carrier of dry-dung-pot,
13/ auítef=uL;ol Oyrm 13: parable of a gambler,
14/ ykdufqHav#mfxrf;ol Oyrm / 14: parable of hemp-pile-carrier.
y&Zdw rnfaomi&J (ppfom; ppfonfrsm; vm;a&muf&m y&Zdw rnfaomi&J )
y&mb0 ] ysufpD;a=umif;w&m; Factor/cause leading to ruin.
y&mb0 w&m; 12 yg; Twelve factors/causes leading to ruin:
1/ w&m;"rR ukd tvkrd &Sdjcif; 1: Not in dhamma,
2/ w&m; r[kwfonfukd jrwfE;kd pGm ajym=um;jcif; 2: but in adhamma,
3/ ttdyf=uL; aysmfyGJobif =uL;jcif;
3: indulgence in sleeping and entertainment/show,
4/ rdb ESifh ouf=uD;&G,ftkdrsm;ukd rjyKpk rvkyfausG;jcif;
4: not serving one’s own parents and elders,
5/ or% jA[R% olawmfpifrsm;tm; rkom0g'jzifh nSif;qJjcif;
5: accusing the holy persons,
6/ ypPn;f OpPmjynfph kHaomfvnf; rdrdwpfOD;wnf; okH;aqmifjcif;
6: consuming alone even one is plentiful,
7/ Zmwdrmef "ermef trsKd;rmef =uD;rm;jcif;
7: conceit beased upon family, wealth and clan,
8/ rdef;r ao&nf ao&uf avmif;upm; vkdufpm;jcif;
8: womanizing, drinking alcoholic and gambling,
9/ rdrd ZeD;r,m;jzifh rwif;wdrfjcif;
9: not contentment with one’s own wife,
10/ rdrdu touf=uD;aomfvnf; ZeD;i,fi,fukd tdrfaxmifjyKjcif;
10: getting marriaged a much younger person,
11/ rdef;r aoaomuf=uL; a[m&rf;olukd a&S@wef;wifjcif;
11: favoring woman, drunkard, and the undisciplined,
12/ enf;enf;&Sdv#uf rsm;rsm;okH;aqmifvkdaom tvk=d uD;jcif; ?
12: consuming a lot although having a little.
y&du&Q m ] tok;H taqmifypPn;f Requisites (monk’s requisites).
y&du&Q m 8 yg; Eight requisites of monk:
1 – 3/ ouFef; okH;xnf 1-3: Three robes,
(1 – {upD 1: Upper robe)
(2 – oif;ykdif 2: Lower robe)
(3 – ESpfxyf ouFef; 3: Double layer robe),
4/ oydwf 4: bowl,
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5/ acgif;&dyf"g; 5: razor,
6/ tyf 6: needle,
7/ cg;yef;=uKd; 7: belt,
8/ a&ppf / 8: water filter/strainer.
y&du&Q m 12 yg; - txufyg 8 yg;xJod@k atmufygw@kd ukd aygif;wnfyh g –
Twelve requisites of monk, add the followings into the above 8:
9/ tdyf&mcif; 9: Bed,
10/ edo'D kdif (0g) om;a&EG,ftcif; (aeuxkid f) 10: small peace of cloth for sitting,
11/ awmifa0S; 11: walking stick, cane,
12/ xD; 12: umbrella.
y&dpPm* 5 yg; (pGef@jcif;=uD; - y&dpPm* - 5 yg; )
y&dnm Full-understanding.
y&dnm 3 yg; (avmuD) Three kinds of full-understanding (mundane):
1/ ^mw y&dnm 1: Full-understanding as the known,
2/ wD&% y&dnm 2: full-understanding as investigation,
3/ y[me y&dnm / 3: full-understanding as abandoning.
y&dwf Protecting discourse, protective chants/verses, safeguard.
y&dw=f uD; 11 okwf The eleven great protecting discourses:
1/ r*Fv okwf 1: The Blessing discourse,
2/ &we okwf 2: the Jewel discourse,
3/ arwW okwf 3: the Loving-kindness discourse,
4/ cE< okwf 4: the Poison-protection discourse,
5/ arm& okwf 5: the Peacock discourse,
6/ 0Ã okwf 6: the Quail discourse,
7/ "Z*~ okwf 7: the Flag discourse,
8/ tmËmemËd, okwf 8: the Beloved-by-deities discourse,
9/ t*kFvrd mv okwf 9: the Easy-to-give-birth discourse,
10/ aAmZPs*F okwf 10: the Discourse of Medicine,
11/ ykAŠ%S okwf / 11: the Dawn discourse.
y&dwef m Listening to the protecting discourses (paritta).
y&dwef mol jynfhpkH&rnfh t*Fg 3 yg; Three factors for paritta-listeners:
1/ yÌmeEœ&d, uH=uD; rxkdufjcif; 1: No deadly kamma,
2/ rdp>m'dÏd - t,lrrSm;jcif; 2: no wrong view,
3/ y&dww f &m;awmfY ,k=H unfrSK=uD;jcif; / 3: strong faith in the paritta.
y&dwef m&mY ysufpD;jcif; 2 yg; Two factors for failure of listening to paritta:
1/ ya,m* 0dy`wWd ] &kdaopGm rem,ljcif; 1: Not listening to Paritta respectfully,
2/ tZPsmo, 0dy`wWd ] y&dwaf wmfudk r,kH=unfjcif; / 2: no faith on Paritta.
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y&dw&f Gwf=uG&ef tdrfok@d yifhaom xkHwrf;pOfvm (rusef;rmI bk&m;&Sif / oHCmawmfrsm;tm; y&dwf&Gwf
=uG&ef tdrfodk@yifhaom xkHwrf;pOfvm )
y&dw&f Gwf&mY ysufpD;jcif; 2 yg; Two factors for falure of chanting paritta:
1/ ya,m* 0dy`wWd ] vk@H vtm;xkwfrSK ysufpD;jcif; (rSefuefpGmr&GwfqkdrSK teuft"dy`g,frodrSK)
1: No ability to chant Paritta correctly and to understand its meaning,
2/ tZPsmo, 0dy`wWd ] tvkq
d EN ysufpD;azgufjyefjcif; (arwWmrzuf vmbfypPnf;omar#mfukd;&Gwfjcif;) /
2: chanting with a desire of gain and fame.
y&dw&f Gwf&mY jynfph kHjcif; 2 yg; Two factors for successful chanting of paritta:
1/ ya,m* or`wWd ] vk@H vtm;xkwfrSK jynfhpkHjcif; (rSefuefpGm&GwfqkdrSK teuft"dy`g,fodrSK)
1: Ability to chant paritta correctly and to understand its meaning,
2/ tZPsmo, or`wdW ] tvkdqEN jynfph kHjcif; (arwWma&S@xm; vmbfypPnf;ukd rar#mfud;k yJ&Gwjf cif;) /
2: chanting without a desire of gain and fame.
y&dw&f Gwfol jynfhpkH&rnfh t*Fg 4 yg; Four factors for paritta-preacher/reciter:
1/ y&dwaf wmf. teuft"dy`g,fukd odjcif; 1: Understanding the meaning of the paritta,
2/ rSefuefwduspGm &Gwzf wfjcif; 2: chanting the paritta correctly,
3/ y&dwef molrsm;tay: arwWmouf0if&Sdjcif; 3: pure loving-kindness onto the listeners.
4/ vmbf ylaZmfouUm ukd riJhuGujf cif; / 4: withour expection of gifts.
y&dwaf & / yef; / jcnf Water, flower, threat sanctified by chanting the protecting
discourses (paritta).
y&dedAŠmef Freedom from desires, extinction. (This term is usually used
for the passing away of Buddhas and arahants).
y&dedAŠmef 3 yg; (bk&m;&Sif) Three kinds of Lord Buddha’s cessation:
1/ udavo y&dedAŠmef - aAm"dyif&if;Y bk&m;jzpfawmfrlaomtcg udavomtm;vkH; csKyfjidrf;jcif;
1: Cessation of mental defilement at the root of Bo-tree when He attained
enlightenment (became Buddha),
2/ cE< y&dedAŠmef – oufawmf 80 / 0gawmf 45 Y ukodem&kHY cE<mukd,f csKyfjidrf;jcif;
2: cessation of His physical body when He was 80 years of age, 45 years of
Buddha-good at Kusināgara,
3/ "mwk y&dedAŠmef – bk&m;omoemawmf aemufqkH;uG,faysmufaom tm;jzifh "mwfawmf
arGawmftm;vk;H csKyfjidrf;jcif; /
3: Cessation of His all relics in the future when His teaching totally disappears.
y&dabm* ] ok;H aqmifjcif; Consuming, (In common Burmese, it is furniture.)

y&dabm* 4 rsKd; (&[ef;omra%rsm; ypPnf;av;yg; ok;H aqmifenf; 4 rsKd;)
Four ways of consummation of four requisites (for monks):
1/ ax,s y&dabm* - oDvr&SdyJ ypPnf;av;yg;ukd cH,lokH;aqmifjcif; (ckd;,l okH;aqmifjcif;)
1: Consuming the four requisites without moral virtue (like a thief),
2/ Á% y&dabm* - ypPnf;av;yg;ukd rqifjcifyJ cH,o
l kH;aqmifjcif; (au|;,l ok;H aqmifjcif;)
2: without contemplation (like a debtor),
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3/ 'g,Z… y&dabm* - oDv&Sd qifjcifjyD; ypPn;f av;yg;ukd cH,lokH;aqmifjcif; (tarGcH,lo;kH aqmifjcif;)
3: consuming as inheritance,
4/ omrd y&dabm* - &[Eœmrsm; ypPn;f av;yg;ukd cH,lokH;aqmifjcif; / (ykdif&Siftjzpfo;kH aqmifjcif;) /
4: consuming as owners.
y&d,wWd pmay oif,lenf; 3 rsKd; (pmay y&d,wWd oif,lenf; 3 rsKd; )
y&d,wWd pmay omoemawmf. rlvt&if;cHonf y&d,wWd pmayusrf;*ef
(omoemawmf. rlvt&if;cHonf y&d,wWd pmayusrf;*ef )
y&d,wWdomoem uG,af ysmufykH (omoemuG,f tpOf - pmayy&d,wWd - ydÉuok;H ykH –
y&d,wWd omoem . t*Fg 9 yg; (omoem - y&d,wWd . t*Fg 9 yg; )
y&da,oem 2 yg; (&SmrSD;jcif;) Two kinds of search:
1/ te&d, y&da,oem - ykxkZOf yk*~Kdvfw@kd . rjrifhjrwfaom &SmrSD;jcif; /
rdrdud,
k fwikd fu Zmwdoabm / Z&m / Asm"d / r&% / aomu / oHudavo (rJnpf) aom
oabm &Sdygv#uf – xkd Zmwdponfukdom &SmrSD;aejcif; /
1: The ignoble search – a person being himself subject to birth, seeks what is also
subject to birth; ….. subject to aging ….. sickness ….. death ….. sorrow …..
defilement …..
2/ t&d, y&da,oem – t&d,m yk*~Kdvfwd@k . jrifhjrwfjzLpifaom &SmrSD;jcif;
rdrdud,
k fwikd fu Zmwdoabm / Z&m / Asm"d / r&% / aomu / oHudavo (rJnpf) aom
oabm&SdI – xkd Zmwdponfwkd@rS vGwfajrmuf&mukd &SmrSD;jcif; /
2: the noble search – a person being himself subject to birth, seeks the unborn,
Nibbāna ….. and so on.
y&d0g& (y&d0g) ygVd – 0denf;ig;usrf;. aemufqkH;usrf;jzpfonf / a&S;av;usrf;wk@d . tjcHt&H (y&d0g&) usrf;
[lI t"dy`g,f&ySd gonf /
Parivāra (Supplementary text): The last book of the five-volumed Vinaya Piṭaka.
It explains and classifies the points of the previous four texts.
y&d0gof / y&d0gof aqmufwnf - oHCm'daoof tmywfoihfaom&[ef; tmywfupk m;&mY usifh=uH&rnfh
usifh0wf (0g) Ak'<bmom0ifr[kwfol &[ef;jyKvkdaomf &[ef;rcHrSD av;v=um Ak'<bmom0if tjzpfESifh
usifh=uHaexkdifaqmufwnfjcif; /
Parivāsa: A period of probation a transgressor-monk of Saṃghādisesa should stay
with/practice; four months probation of staying Buddhist way of life for non-
Buddhists who want to be ordained.
y&dowf 2 rsKd; More two companies/audiences:
1/ usifh0wf rjynfph kHaom y&dowf 1: The undisciplined,
2/ usifh0wf jynfph kHaom y&dowf / 2: the disciplined.
y&dowf 2 rsKd; (wenf;) More two companies/audiences:
1/ ypPn;f vmbfvmbukd tav;xm;aom y&dowf 1: Money-first,
2/ olawmfaumif;w&m;ukd tav;rxm;aom y&dowf / 2: dhamma-first.
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1/ y&domuoÉ - &SKyfaxG;ayGvdrf zsif;odrfaom y&dowf 1: The dregs of an assembly,
2/ y&domr¾ - oef@&Sif;=unfvif tESpfxifaom y&dowf / 2: the cream of an assembly.
1/ 0dor ] t"rRdu – w&m;ESifhrnD rrSswaom y&dowf 1: The unlawful,
2/ or ] "rRdu – w&m;ESifhnD rSswaom y&dowf / 2: the lawful.
1/ t&d,m 1: Holy ones,
2/ ykxkZOf / 2: worldly ones.
1/ tmrdo*&k aem o'<rR*&k – ypPn;f OpPm tmrdoukd t"duxm;jyD; olawmfaumif;w&m;
tav;rxm;aom y&dowf
1: The assembly that values wordly things, not the good dhamma,
2/ o'<rR*&k aem tmrdo*&k – olawmfaumif;w&m; tav;xm; jyD; ypPn;f OpPm tmrdoukd
t"durxm;aom y&dowf /
2: the assembly that values the good dhamma, not wordly things.
y&dowf 2 rsKd; (wenf;) Two companies/audiences:
1/ OwWme - ayghqaom y&dowf 1: The shallow,
2/ *rBD& - av;eufaom y&dowf / 2: the deep.
1/ =ouUmpdw0deDwm aem yÉdykp>m0deDw – tqkH;trcufjyD; ar;jref;I rqkH;rtyfaom y&dowf
1: The assembly trained in vain talk, not in interrogation,
2/ aem =ouUmpdw0deDwm yÉdykp>m0deDw – tqkH;trvG,fjyD; ar;jref;I qkH;rtyfaom y&dowf
2: the assembly trained in interrogation, not in vain talk.
y&dowf 3 rsKd; Three companies:
1/ t*~0wD y&dowf – t=uD;trSL;jzpfaom olawmfaumif;yk*~Kdvfukd twkvkdufusifhaom y&dowf
1: A group of persons who follow after the virtuous leader,
2/ 0*~ y&dowf - rnDnGwfaom y&dowf 2: divided group,
3/ or*~ y&dowf - nDnGwfaom y&dowf / 3: united group.
y&dowf 3 rsKd; (wenf;) More three companies:
1/ ajym&qk&d cufojzifh ar;jref; raeawmhyJ qkH;rtyfaom y&dowf
1: Companies directly be trained without question,
2/ ajymqkd&vG,fojzifh ar;jref;jyD; qkH;rtyfaom y&dowf
2: companies be trained with question,
3/ yrm%ukd odjyD; qkH;rtyfaom y&dowf /
3: companies be trained according to its limits.
y&dowf 4 rsKd; Four assembles:
1/ &[ef; a,mufsm; 1: Monks, male-monks,
2/ &[ef; rdef;r 2: nuns, female-monks,
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3/ vla,mufsm; 3: men,
4/ vlrdef;r / 4: women.
y&dowf 8 rsKd; Eight assembles:
1/ rif; (cwWd,) y&dowf 1: Kings,
2/ ykÀm; (jA[R%) y&dowf 2: Brahmins,
3/ vl (*[ywd) y&dowf 3: house-holders,
4/ &[ef; (or%) y&dowf 4: ascetics,
5/ pwkr[m&mZfewf y&dowf 5: devas, deities, of the realm of Four Great Kings,
6/ wm0wd Homewf y&dowf 6: of the Thirty-three Gods,
7/ rm&fewf y&dowf 7: of Māra,
8/ jA[Rm y&dowf / 8: of Brahmas.
y&dowf 8 rsKd;wk@d tm; bk&m;&Sifw&m;a[mawmfrlonft h cg (y&domokwf / tÏuedygw / t*Fkw&W ygVd)
xkyd &dowf toD;oD;. &kyftqif;uJho@kd bk&m;&Sif. &kyftqif;jzpfawmfrl. /
xkyd &dowf toD;oD;. toHuJho@kd bk&m;&Sif. toHjzpfawmfrl. /
While Lord Buddha approached and held discussion with the eight assembles,
He appeared just like them. His voice became like their voice.
y&dowfa=umufaom yk*~Kdvf 5 a,muf Five persons who are afraid of audience/gathering:
1/ to'< - ,k=H unfrSK o'<gw&m;r&Sdol 1: The faithless,
2/ 'k\Dv – ukd,fusifhw&m;r&Sdol 2: the evil,
3/ tyòkw – t=um;tjrifenf;ol 3: the uneducated,
4/ ukoDw – ysif;,dol 4: the lazy,
5/ e ynm – ynmr&Sdol / 5: the dull.
yv†if / "rRmoe The seat of Buddha’s statue, podium on which a
dhamma-preacher sits.
yv†if 8 cef; (jrefrm&kd;&m) Eight kinds of throne/seat (Myanmar tradition):
1/ oD[moe ] jcaoFh&kyfcH yv†if 1: Lion-figure based throne,
2/ [Homoe ] [oFmcH yv†if 2: haṃsa-figure based throne,
3/ ocFgoe ] c&koif;cH yv†if 3: conchshell-figure based throne,
4/ br&moe ] ydw;kH cH yv†if 4: bee-figure based throne,
5/ *Zmoe ] qifcH yv†if 5: elephant-figure based throne,
6/ r,k&moe ] Oa'gif;cH yv†if 6: peacock-figure based throne,
7/ rd*goe ] orifcH yv†if 7: wild beast- or deer-figure based throne,
8/ y'krmoe ] y'krRm=umcH yv†if / 8: lotus-figure based throne.
yvdaAm" (w&m;tm;xkwf&m Y taESmuft,Suf twm;tqD;) Obstacle of one’s meditation.
yvdaAm" 10 yg; Ten obstacles (while seriously practicing meditation):
1/ tm0go ] ausmif; tdyf&mae&m 1: Dwelling,
2/ ukv ] trsKd;tEG,f 2: family,
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3/ vmb ] ypPn;f vmbfvmb 3: gain,
4/ *% ] tzGJ@ tpnf; 4: association, class,
5/ urR ] vkyfief;aqmifwm 5: activities to be done,
6/ t'<ge ] c&D;oGm;rsm;jcif; 6: travel,
7/ ^mwd ] aqGrsKd; om;csif; 7: relatives, kins,
8/ tmAm" ] tema&m*g 8: disease, illness, affliction,
9/ *EÎ ] usrf;*ef avhvmrSK 9: studying scriptures/books,
10/ Á'<d ] wHc;kd Á'<dyg'f tok;H rsm;rSK / 10: supernormal power.
y0g&%m – zdw=f um;jcif;[k t"dy`g,f&Sdonf/ &[ef;awmfrsm; 0gvu|wfaomtcg odrftwGif;Y pnf;a0;=ujyD;
wpfyg;yg;Y tjrif / t=um; / oHo,tm;jzifh tjypfrsm;awG@cJhaomf ajymqkdqkH;r owday;&ef tcsif;csif;
w&m;0if zdwf=um;jcif;jzpfonf /
Pavāraṇā: ‘Asking for admonishimg’, ‘Atonement for offence’; ‘Inviting others
to advise one’. It means ‘invitation’ in short. Monks gather in an ordination-hall
harmoniously at the end of the Buddhist lent. They invite each other to point out
one’s fault through seeing, hearing and suspicion.
y0g&%mae@Y &[ef;wk@d tm; zdw=f um;awmfrlykH (bk&m;&Sifonf y0g&%mae@Y &[ef;wk@d tm;
zdwf=um;awmfrlykH )
y0da0u 3 rsKd; (uif;qdwfjcif; - y0da0u - 3 rsKd; )
yom' ] t=unf"mwf Sensitivity (of matter), things to be admired.
yom' ] t=unf"mwf &kyf 5 rsKd; Five sensitive materials/matters:
1/ puQK yom'&kyf ] rsufpdt=unf"mwf 1: Eye-sensitivity,
2/ aomw yom'&kyf ] em;t=unf"mwf 2: ear-sensitivity,
3/ Cme yom'&kyf ] ESmacgif;t=unf"mwf 3: nose-sensitivity,
4/ Zd0Sg yom'&kyf ] v#mt=unf"mwf 4: tongue-sensitivity,
5/ um, yom'&kyf ] ukd,ft=unf"mwf / 5: body-sensitivity.
y\'<d ] =unfvifjidrf;csrf;jcif; Tranquility, calmness.
y[mwAŠ 7 rsKd; (y,fowfenf; - tmoa0grsm;ukd - 7 rsKd; )
y[me - y[mef ] pGef@y,fjcif; Abandoning, overcoming.
y[me (y[mef ] pGef@y,fjcif;) 5 yg; Five kinds of abandoning:
1/ w'*F y[mef ] c%wm pGef@y,fjcif; 1: Abandoning by the opposite,
2/ 0duQrBe y[mef ] cgxkwf pGef@y,fjcif; 2: by repression,
3/ orkap>' y[mef ] t=uGif;rJh pGef@y,fjcif; 3: by destruction,
4/ yÉdy\'<d y[mef ] jidrf;at; pGef@y,fjcif; 4: by tranquillization,
5/ ed\&% y[mef ] xGufajrmuf pGef@y,fjcif; / 5: by escape.
y[mo i&J (obifonfrsm; vm;a&muf&m y[mo rnfaomi&J )
ygpdw,
Wd (ygpdwf) ] ukpm;I&aomtjypf Trangression that can be confessed.
ygpdw,
Wd (ygpdwf) ygVd – 0denf;ig;usrf;wGif 'kwd,usrf;pmjzpfonf / ygpdwftmywfrsm; jzpfay: ynwfawmfrlykH
rsm;ukd t&if;xm;aom usrf;jzpfI ygpdwd, W [kac:qkdjcif;jzpfonf /
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‘Pācittita – the misdeed that can be confessed’: This is the second book of
‘The Basket of Discipline (Vinaya Piṭaka)’ which consists of five volumes.
It is called ‘Pācittiya’, because in the beginning of it, the stories of how, why and
where Pācittiya came into being are detailed.
yg%mwdygw uHajrmufjcif;. t*Fg 5 yg; Five conditions to be guilty of ‘killing’:
1/ ouf&SdowW0g jzpfjcif; 1: A living being,
2/ ouf&SdowW0g [kodjcif; 2: being conscious as a living being,
3/ aoapvkad ompdwf &Sdjcif; 3: the intention to kill,
4/ owf&eftm;xkwfjcif; 4: the effort to kill,
5/ owW0g aojcif; / 5: the death of the living being.
ygwdarmuf (ygwdarmuQ) ] apmifha&Smuf apmifhpnf;jcif; (&[ef; &[ef;rrsm; apmifhpnf;&efusifh0wf)
oduQmyk'faygif; ]227 oG,f (&[ef;a,musfm;rsm;twGuf) ESifh odumQ yk'faygif; ] 311 oG,f
(&[ef;rdef;rrsm;twGuf)
Pātimokkha: Moral codes of Buddhist monks and nuns = 227 rules of conduct
for monks and 311, for nuns.
ygwdarmuf (bduQK) 8 u¾ Eight sections of the moral codes of Buddhist monks:
1/ yg&mZdu u¾
1: Pārājika - Rules entailing expulsion from the Saṃgha (Defeat),
2/ oHCm'daoo u¾
2: Saṅghādisesa - Rules entailing an initial and subsequent meeting of the Saṃgha,
3/ ted,w u¾ 3: Aniyata - Indefinite rules,
4/ ed\*~d, ygpdw,
Wd u¾
4: Nissaggiya Pācittiya - Rules entailing penalty and confession,
5/ ok'< ygpdw,
Wd u¾ 5: Suddha Pācittiya - Rules entailing confession,
6/ ygÉda'oeD, u¾ 6: Pāṭidesaniya - Rules entailing acknowledgement,
7/ aocd, u¾ 7: Sekhiya - Rules of training,
8/ t"du&% orx u¾ / 8: Adhikaraṇa-Samatha - Rules for settling disputes.
ygwdarmuf 2 rsKd; Two kinds of moral codes for monks and nuns:
1/ =o0g' ygwdarmuf ] ‘oAŠygy\ tu&%H ] raumif;rSK rSefor# rjyKrusifh&m’ tp&Sdaom
tqkH;tr =o0g' ygwdarmuf
1: Lord Buddha’s admonishing starting ‘not to do any evil’,
2/ tm%m ygwdarmuf ] tm%mxm; ynwfawmfrlaom arxkefrSK rjyK& / ae@vGJnpm rpm;&
ponfjzifh - 227 oG,f (&[ef;a,musfm;rsm;twGuf) 311 oG,f (&[ef;rdef;rrsm;twGuf)
toD;oD;aom 0denf;oduQmyk'frsm; /
2: Rules and regulations for monks (and nuns) such as ‘no sex by any means,
not eating after mid-day’, altogerher 227 rules of conduct for monks,
311, for nuns.
ygxdu 0*f (0*~) ygVd The third book of the Long Discourse (Dīgha-nikāya),
consisting of 11 Discourses (suttas).
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yg'u psmef ] tajccHpsmef Foundation-forming absorption.
ygyuw&m; pkHwGJrsm; (t,kwf - ygyu - w&m; pkHwGJrsm; )
yg&rD ] jrifhjrwfolw@kd . usifhpOf Perfection, supremacy, deeds of the moral heroes.
yg&rD 10 yg; Ten perfections/virtues/qualities:
1/ 'ge yg&rD 1: Giving (perfection in),
2/ oDv yg&rD 2: morality,
3/ aeuQr yg&rD 3: renunciation,
4/ ynm yg&rD 4: wisdom,
5/ 0D&d, yg&rD 5: effort,
6/ cEœD yg&rD 6: patience,
7/ opP yg&rD 7: truthfulness,
8/ t"dÏme yg&rD 8: resolution,
9/ arwWm yg&rD 9: loving-kindness,
10/ OayuQm yg&rD / 10: equanimity.
yg&rD 10 yg;ukd txufygtwkid f; pDpOfxm;&a=umif; tcsuftvuf 5 yg;
Five sequences of which the 10 perfections are arranged:
1/ y0wWu
d Ur ] vufawG@ jzpfvmonfhtvku
d f pDpOfxm;jcif;
1: Order of actual happening,
2/ y[meuUr ] y,fpGef@&rnfh tpOfjzifh pDpOfxm;jcif; 2: of abandonment,
3/ yÉdywWu
d Ur ] trSefpifppf usifh&rnfhtpOftwkid f; pDpOfxm;jcif; 3: of practicing,
4/ blrduUr ] jzpfEkdif&m bkHpOftvkduf pDpOfxm;jcif; 4: of realms of existences,
5/ a'oemuUr ] bk&m;a[mpOftvku d f pDpOfxm;jcif; / 5: of teaching by the Buddha.
yg&rD 10 yg; tjym; 30 - txufyg yg&rD 1 yg;v#if ‘t,kwf tvwf tjrwf’ tm;jzifh 3 rsKd;yGg;aoma=umifh
yg&rD 30 tjym;&SdoGm;onf /
Each perfection of the above has of three levels – inferior, medium and superior;
thus, 10 x 3 = 30 perfections.
yg&rD 10 yg;. vuQ%m – trSwftom; / &o - aqmif&Gufcsuf ponfrsm;
The characteristic, function etc. of the 10 perfections:
(u) vuQ% - trSwftom; (a) Characteristic,
(c) &o - aqmif&Gufcsuf (b) function,
(*) ypPKyÏmef – xif&Sm;jcif;obm0 (c) manifestation,
(C) y'Ïmef – eD;aomta=umif; / (d) proximate cause.
1/ 'ge yg&rD . 1: Of giving (perfection in),
(u) vuQ% - trSwftom; ] pGef@vSLjcif; vuQ%m&Sd.
(a) Characteristic: relinquishing,
(c) &o - aqmif&Gufcsuf ] avmbukd zsufqD;jcif; vkyfaqmifcsuf (udp&P o) &Sd.
(b) function: destroying greed,
(*) ypPKyÏmef – xif&Sm;jcif; ] rwG,fwm rwyfrufjcif; obm0 (ypPKyÏmef) &Sd.
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(c) menifestation: non-attachment,
(C) y'Ïmef – eD;aomta=umif; ] vSLbG,f0wˆKonf eD;uyfaomta=umif; (y'Ïmef) jzpf. /
(d) proximate cause: things to be offered.
2/ oDv yg&rD . 2: of morality,
(u) vuQ% ] ukd,fESKwfw@kd ukd 'kp&kduf jzpfcGifhray;jcif; vuQ%m&Sd.
(a) Characteristic: not allowing one’s actions wrong,
(c) &o ] 'kp&kdufwkd@rS uif;a0;jyD; tjypfuif;aom vkyfaqmifcsuf udpP&o&Sd.
(b) function: spotless and blameless conduct,
(*) ypPKyÏmef ] pdwfpif=u,faom oabm ypPKyÏmef&Sd.
(c) menifestation: purity in words and deeds,
(C) y'Ïmef ] [d&D =owy` w&m;v#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: moral shame and moral dread.
3/ aeuQr yg&rD . 3: of renunciation,
(u) vuQ% ] ig;yg;tm&kH umr*k%frS xGufajrmufjcif; vuQ%m&Sd.
(a) Characteristic: emancipation from sense-desires,
(c) &o ] umr*k%f. tjypfudk xifpGmjyKaom vkyfaqmifcsuf udpP&o&Sd.
(b) function: briging out their faults,
(*) ypPKyÏmef ] umr*k%fwkd@ukd ausmckdif;aom oabm ypPKyÏmef&Sd.
(c) menifestation: realizing that turning away from them,
(C) y'Ïmef ] oHa0*^m%fv#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: sense of urgency.
4/ ynm yg&rD . 4: of wisdom,
(u) vuQ% ] trSeftwkid f; xkd;xGif;odjrifjcif; vuQ%m&Sd.
(a) Characteristic: penetrating the true nature of dhamma,
(c) &o ] tm&kHukd &Sif;&Sif;vif;vif;az:jyjcif; udpP&o&Sd.
(b) function: illuminating the objects,
(*) ypPKyÏmef ] tm&kHY rawGa0aom oabm ypPKyÏmef&Sd.
(c) menifestation: non-confusion,
(C) y'Ïmef ] orm"dv#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: concentration.
5/ 0D&d, yg&rD . 5: of effort,
(u) vuQ% ] tm;xkwfjcif; tqif;&JcHjcif; vuQ%m&Sd.
(a) Characteristic: striving,
(c) &o ] ukodv
k frSKY a&mh&JrSK r&Sdatmif axmufyhHtm;ay;jcif; udpP&o&Sd.
(b) function: supporting and strengthing the factors,
(*) ypPKyÏmef ] rqkwfepfaom oabm ypPKyÏmef&Sd.
(c) menifestation: steadfastness,
(C) y'Ïmef ] oHa0*^m%fv#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: sense of urgency.
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6/ cEœD yg&rD . 6: of patience,
(u) vuQ% ] onf;cHjcif; vuQ%m&Sd.
(a) Characteristic: patience,
(c) &o ] tvk&d Sdtyf r&Sdtyfonf ESpfrsKd;vk;H ukd v$rf;rkd;Ekdifjcif; udpP&o&Sd.
(b) function: overcoming the desirable and undesirable objects,
(*) ypPKyÏmef ] tvk&d Sdtyf r&Sdtyfonf ESpfrsKd;vk;H ukd cHEkdif&nf&Sdaom oabm ypPKyÏmef&Sd.
(c) menifestation: non-opposition to them,
(C) y'Ïmef ] trSeftwkdif;odjrifjcif;v#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: seeing them as they are.
7/ opP yg&rD . 7: of truthfulness,
(u) vuQ% ] rc|wf,Gif;jcif; vuQ%m&Sd.
(a) Characteristic: reality,
(c) &o ] [kwrf Sefonfhoabmukd xifpGmjyjcif; udpP&o&Sd.
(b) function: making clear the truth as it is,
(*) ypPKyÏmef ] jrifhjrwf csKdjrdefaom oabm ypPKyÏmef&Sd.
(c) menifestation: nobility and pleasantness,
(C) y'Ïmef ] uk,
d fESKwfESv;kH okH;yg;vkH; pif=u,fjcif;v#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: purity word, deed and thought.
8/ t"dÏme yg&rD . 8: of resolution,
(u) vuQ% ] usef@ckdifwnf=unfjcif; vuQ%m&Sd.
(a) Characteristic: unshaken determination,
(c) &o ] tukodkvfw&m;wkd@ukd v$rf;rkd;ESdyfpufjcif; udpP&o&Sd.
(b) function: overcoming all bad deeds,
(*) ypPKyÏmef ] rwkHrvSKyfaom oabm ypPKyÏmef&Sd.
(c) menifestation: steadfastness,
(C) y'Ïmef ] aAm"d^m%f&a=umif; w&m;rsm;v#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: requisites of enlightenment.
9/ arwWm yg&rD . 9: of loving-kindness,
(u) vuQ% ] owW0gw@kd . tusKd;pD;yGg; vkdvm;jcif; vuQ%m&Sd.
(a) Characteristic: wishing the good of all beings,
(c) &o ] xkdtusKd;pD;yGg;ukd aqmif&Gujf cif; udpP&o&Sd.
(b) function: fulfilling that wish,
(*) ypPKyÏmef ] at;jraom oabm ypPKyÏmef&Sd.
(c) menifestation: serenity,
(C) y'Ïmef ] owW0gw@kd ukd taumif;jrifjcif;v#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: seeing beings positively/as agreeable.
10/ OayuQm yg&rD . 10: of equanimity.
(u) vuQ% ] rcspf rrkef; tv,ftvwfxm;jcif; vuQ%m&Sd.
(a) Characteristic: mental position between love and hate,
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(c) &o ] nDnrD #r# =unfjh rifjcif; udpP&o&Sd.
(b) function: impartial view,
(*) ypPKyÏmef ] rkef; cspf ukd jidrf;apwwfaom oabm ypPKyÏmef&Sd.
(c) menifestation: dispeling both love and hate.
(C) y'Ïmef ] uHomv#if ukd,fykdifOpPm[k qifjcifjcif;v#if eD;uyfaomta=umif; y'Ïmef &Sd. /
(d) proximate cause: reflection on kamma.
yg&mZdu (yg&mZdu%f) ygVd – 0denf;ig;usrf;wGif yxrusrf;pmjzpfonf / yg&mZdu . t"dy`g,frSm
‘&[ef;tjzpfrS av#mus qkH;&SKH;jcif;’ jzpfygonf / Ttmywfrsm; jzpfay:ynwfawmfrlykHrsm;ukd
t&if;xm;aom usrf;jzpfI yg&mZdu [kac:qkdjcif;jzpfonf /
Pārājika: This is the first book of ‘The Basket of Discipline (Vinaya Piṭaka)’
which consists of five volumes. Pārājika means ‘Rules of defeat’ or ‘deadly/
heinous sins’. This volume mainly details these rules; when, how and where
they came into being.
yg&mZdu 4 yg; ] &[ef;tjzpfrS qkH;&SKH; avsmusapaom tmywf 4 yg; Four defeats:
1/ arxkef rSD0Jjcif; 1: Sexual intercourse,
2/ ckd;jcif; 2: stealing,
3/ vlowfjcif; 3: homocide,
4/ psmef r*f zkdvfw&m; r&yJ &onf[k =uGm;0g ajymqkdjcif; /
4: telling that possessing super-normal spirituality actually without it.
yg&mZdu us ] &[ef;yÌif;tjzpfrS av#musjcif;
Falling from monkhood, expulsion from the order of monks, defeat.
yg&dZkn - 4 yg; (b,m yAŠZ…dw - &Sif &[ef;jyKonfh ta=umif;w&m; - yg&dZkn - 4 yg; )
yg&dok'<doDv 5 rsKd; Five kinds of purified virtue:
1/ y&d,Eœ yg&dok'<doDv – uk&d if omra%wk@d . oDv
1: Virtue consisting in limited purification, i.e, the training precepts for novices,
2/ ty&d,Eœ yg&dok'<doDv - &[ef;awmfwd@k . oDv
2: virtue consisting in unlimited purification, i.e, the training precepts for monks,
3/ y&dykÀ yg&dok'<doDv – olawmfaumif; uvsm%ykxZk Ofwkd@. oDv
3: virtue consisting in fulfilled purification, i.e, the training precepts for the
ordinary virtuous persons,
4/ ty&mrÏ yg&do'k <doDv – usifhqJ aouQyk*~Kdvf 7 a,mufw@kd . oDv
4: virtue consisting in purification not adhered to, i.e, the training precepts for
the seven kinds of trainers (sekkha),
5/ yÉdy`\'<d yg&dok'<doDv – bk&m; yapPuAk'<g &[Eœmwk@d . oDv /
5: virtue consisting in tranquillizeded purification, i.e, the training precepts for
universal Buddhas, individual Buddha and arahants.
ygVdawmf Pāḷi, Text, primary text, scripture, canon.
ygVd 0gp*F 8 rsKd; Eight parts of speech in Pāḷi language:
1/ tmvkyf 1: Vocative,
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2/ uwWm; 2: nominative
3/ uH 3: accusative,
4/ u&kd%f; 4: instrumental,
5/ or`'gef 5: dative,
6/ ty'gef 6: ablative,
7/ omrd 7: genitive,
8/ =oumo 8: locative.
ydËuwf okH;ykH The Three Baskets, The Three Divisions of Buddhist Canon/
Scripture, Buddhist scriptures, Buddhist Holy Books:
(1) 0de, ydËu 1: The Basket of Disciplines (Precepts),
(1) okwWEœ ydËu 2: The Basket of Discourses (Sermons),
(3) tbd"rR ydËu / 3: The Basket of Ultimate Things/Reality/Philosophy,
of Scholasticism, of Higher/Further Teachings/
Dhamma, of Systematic Doctrinal Concepts,
of Special/Extra Doctrine (Philosophy).
ydËuwf okH;ykH uG,faysmufykH (omoemuG,f tpOf / pmayy&d,wWd -ydÉuokH;ykH- uG,af ysmufykH tpOf )
ydËuocFsm ,lenf; Symbolic numerical alphabets of ‘Tipiṭaka’:
1 1 2 2 3 3 4 4 5 5 6 6 7 7 8 8 9 9 10 10
u ka c kha * ga C gha I ṅa p ca q cha Z ja ps jha n ña
É ṭa X ṭha È ḍa Ê ḍha % ṇa w ta x tha ' da " dha e na
Y pa z pha A ba b bha r ma
, ya & ra v la 0 va o sa [ ha V ḷa o&rsm; vowels
u - É - y - , wkd@onf eHygwf 1 ? c - X - z - & wk@d onf eHygwf 2 ponfjzifh
txufygZ,m; pOfjyonfhtwkid f; ,l&ygrnf ?
Ka, ṭa, pa, and ya are represented as number 1;
Kha, ṭha, pha and ra are represented as number 2 etc. as shown above.
yd¾ygwf ] oydwjf zifh qGrf;cHpm;jcif; Alms, eating alms-food inside a bowl.
yd¾ygwf "kwif ("kwif 13 yg; ) qGrf;cHpm;jcif;usifh0wf Alms-food-eater practice.
yd¾ygwf "kwifaqmifjcif;. tusKd; 15 yg; Fifteen benefits of Alms-food-eater practice:
1/ qGrf;ukd rSDckd&aom tusifh jynfhpkHjcif; 1: Conformity with the alms-food practice,
2/ 'kwd, t&d,EG,0f if jzpfjcif; 2: being in the second stage of noble ones,
3/ olawmfaumif;rsm; csD;rGrf;jcif; 3: praised by the virtuous,
4/ ysif;,drSK uif;jcif; 4: no idleness,
5/ toufarG;0rf;ausmif;rSK pif=u,fjcif; 5: pure livelihood,
6/ aocd,usifh0wfukd jznfhusifhjyD; jzpfjcif; 6: in accordance with the Sekhiya,
7/ olwyg;tm; rSDckd&ef rvkjd cif; 7: no need to depend on others,
8/ rdrdud,
k fudk csD;ajrSmufjyD; jzpfjcif; 8: pleased oneself,
9/ qGrf;ESifhywfoufjyD; rmefrme r&Sdawmhjcif; 9: no pride regarding food,
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10/ &ow%Sm uif;jcif; 10: no craving for taste,
11/ *%abmZeoduQmyk'ft&tmywfroifhjcif;11: no transgressing of ‘Gaṇabhojana’ rule,
12/ pm&dwW oduQmyk'ft& tmywfroifhjcif; 12: no transgressing of ‘Cāritta’ rule,
13/ tvkdenf;rSKESifh av#mfnDjcif; 13: less need,
14/ aumif;aomusifh0wf wkd;yGg;jcif; 14: good behavior,
15/ twkvkdufusifholrsm; &SdvmEkdifjcif; / 15: good example for later generation.
ydok%0gpm - ukef;wkdufpum; Back-biting, malicious speech.
yDwd ] ESpfoufjcif; Zest, rapture, delight, pleasure, joyfulness, happiness.
yDwd 3 rsKd; Three kinds of rapture:
1/ omrdom yDwd – ig;yg;tm&kH umr*k%fyDwd 1: Sensual rapture,
2/ ed&mrdom yDwd – pdwform"dtm&kH psmefyDwd 2: trance (jhāna) rapture,
3/ ed&mrdom ed&mrdow&m yDwd – vGefjrwfuJykdaom &m*ponfuif;aomyDwd /
3: rapture due to destruction of lust, anger etc.
yDwd 5 rsKd; / 5 qifh Five kinds/stages of rapture:
1/ ck'NumyDwd - =uufoD;arG;nSif; x&kHr#jzpfaom yDwd
1: Khuddakā pīti - Minor rapture/happiness/joy,
2/ c%dumyDwd – v#yfppfvufouJho@kd c%wmjzpfjyD; ysufoGm;aom yDwd
2: khaṇikā pīti - momentary rapture/happiness/joy,
3/ =ouUEœdumyDwd - 'Da&vSKd if;=uD;rsm; v$rf;zkH;xm;ouJho@kd wpfukd,fv;kH v$rf;zkH;oGm;aom yDwd
3: okkantikā pīti - showering rapture/happiness/joy,
4/ OaAŠ*gyDwd – uk,
d fcE<mwufajrmufoGm;apEkdifavmufaom &$ifvef;aom yDwd
4: ubbegā pīti - uplifting rapture/happiness/joy,
5/ z&%myDwd – wpfu,
kd fv;kH zdrfhzdrfh wpdrfhpdrfhtdoGm;atmif =umjrifhpGm ysH@eSH@Iwnfaeaom yDwd /
5: pharaṇā pīti - pervading rapture/happiness/joy.
yD, 0gpm ] cspfzG,af ompum; Lovable/pleasant speech.
yk*~vZPsmo, - yk*~Kdvt
f oD;oD;. tajctae twGif;"mwfcH
Inner quality/level of each person, personal inclination.
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - wpfyg;pk 54 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by one, 54 altogether:
1/ or,0drkwW – 0darmuQ 8 yg; tcgtm;av#mfpGm0if;pm;jyD; tmoa0guif;aom yk*~Kdvf
1: Person who is emancipated in season,
2/ tor,0drkwW - 0darmuQ 8 yg; tcgtm;av#mfpGm r0if;pm;yJ tmoa0guif;aom yk*~Kdvf
2: person who is not emancipated in season,
3/ uky`"rR – psmeformywfrsm;&&SdjyD; arharhavsmhavsmhaeojzifh xkdpsmeformywfrsm;
ysufpD;oGm;aom yk*~Kdvf 3: person of perturbable nature,
4/ tuky`"rR – psmeformywfrsm;&&SdjyD; arharhavsmhavsmhraeojzifh xkdpsmeformywfrsm;
rysufpD;awmhaom yk*~Kdvf (t&d,mrsm;)
4: person of imperturbable nature,
5/ y&d[me – psmeformywfrsm;&&SdjyD; arharhavsmhavsmhaeojzifh xkdpsmeformywfrsm;rS
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,kwfav#mhoGm;aom yk*~Kdvf 5: person liable to fall away,
6/ ty&d[me – psmeformywfrsm;&&SdjyD; arharhavsmhavsmhraeojzifh xkdpsmeformywfrsm;
r,kwaf v#mhawmhaom yk*~Kdvf (t&d,mrsm;)
6: person not liable to fall away,
7/ apwembAŠ – psmeformywfrsm;&&SdjyD; xkdpsmeformywfrsm; aphaqmf=uKd;pm;u rysufpD; /
r=uKd;pm;awmhv#if ysufpD;oGm;aom yk*~Kdvf
7: person competent in will,
8/ tEk&uQ%mbAŠ – psmeformywfrsm;&&SdjyD; xkdpsmeformywfrsm; apmifha&Smufu rysufpD; /
rapmifha&Smufawmhv#if ysufpD;oGm;aom yk*~Kdvf
8: person competent in watchfulness,
9/ ykxkZe… – ykxkZOf - udavomxlajymaom oHa,mZOfrsm; ry,f&ao;aom yk*~Kdvf
9: average person, person with impurities of mind,
10/ a*g=wbl – t&d,mr*fo@dk qkdufa&mufvkqJqJ yk*~Kdvf
10: person about to attain fath (magga),
11/ b,ly&w – ykxkZOf ESifh atmuft&d,m 7 a,muf yk*~Kv
d f
11: fear-restrained person,
12/ tb,ly&w - &[Eœm yk*~Kdvf
12: not fear-restrained person,
13/ bAŠm*re – tukokdvfw&m; tjrJrsm;aeaom yk*~Kdvf
13: person with mostly doing demerits,
14/ tbAŠm*re - ukokdvfw&m; tjrJyGg;aeaom yk*~Kdvf
14: person with mostly doing merits,
15/ ed,w – vm;&m*wdjrJaom yk*~Kdvf (yÌmeEœ&d,uHusL;vGefol š t,lrSm;ol š
t&d,myk*~Kdvf 8 a,muf)
15: person with fixed destiny (person with one/some of the five deadly sins +
wrong-viewer + noble ones),
16/ ted,w – txufyg 15 rS wyg;aomyk*~Kdvrf sm;
16: person with not fixed destiny,
17/ yÉdyEMu – r*f yk*~Kdvf 4 a,muf
17: four path-persons (maggaṭṭha),
18/ zavXdw – zkdvf yk*~Kdvf 4 a,muf
18: four fruit-persons (phalaṭṭha),
19/ oroDoD – toufxGucf sdefESifh tmoa0gw&m;ukefcrf; &[Eœmjzpfcsdef
wjyKdifwnf;usaom yk*~Kdvf
19: equal-headed person,
20/ Xdwuy`D – r*fc%Y wnfaeaom r*~Xmef yk*~Kdvf 4 a,muf
20: person at the path-moment,
21/ t&d, - t&d,m yk*~Kdvf 8 a,muf 21: noble ones,
22/ te&d, - t&d,m rjzpfao;aom yk*~Kdvfrsm; 22: blemished ones,
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23/ aouQ - &[Eœmjzpf&ef usifhaeqJ yk*~Kdvfrsm; (r8f 4 a,muf š atmufzv
kd f 3 a,muf)
23: trainee to attain arahantship,
24/ taouQ - &[Eœm yk*~Kdvf 24: person having trained (arahant),
25/ ae0aouQe,aouQ - ykxkZOf yk*~Kdvrf sm;
25: person neither trainee nor non-trainee,
26/ aw0dZ… - 0dZ…m 3 yg; &&Sdaom yk*~Kdvfrsm;
26: person with three kinds of knowledge,
27/ qVbdn – tbdnmOf 6 yg; &&Sdaom yk*~Kdvfrsm;
27: person with six supernormal powers,
28/ orRmorŠK'< - oAŠnK jrwfpGmbk&m; 28: Universal Buddha,
29/ yapPuorŠK'< - bk&m;i,f 29: Individual Buddha,
30/ Obawmbm*0drkwW ] &kyfemrf ESpfzkd@rS vGwfaom yk*~Kdvf
30: One liberated-in-both ways,
31/ ynm0drkwW ] ynmjzifh udavomrS vGwfaom yk*~Kdvf
31: one liberated by wisdom,
32/ um,ouQD ] ormywf &Spfyg; okcukd cHpm;jyD; udavomrS vGwfaom yk*~Kdvf
32: a body-witness,
33/ 'dÏdy`wW ] ocFg&w&m;wk@d . qif;&Jjcif; edAŠmef.csrf;omjcif;wkd@ukd odjrifrsufarSmufjyKjyD;
opPmav;yg; odjrifaom yk*~Kdvf
33: one attained-to-views,
34/ o'<g0drkwW ] txufr*f ok;H yg;&atmif cufcJpGm =uKd;pm;&aom yk*~Kdvf
34: one liberated-by-faith,
35/ "rRmEkom&D ] tewW ESvH;k oGif;jyD; ynmtm;oefum aomwmyefjzpfaom yk*~Kdvf
35: a dhamma-follower,
36/ o'<gEkom&D ] tedpP ESv;kH oGif;jyD; o'<gtm;oefum aomwmyefjzpfaom yk*~Kdvf /
36: a faith-follower.
37/ owWuQwWKy&r ] b0rsKd;aph ckESpfckom&Sdawmhaom aomwmyef yk*~Kdvf /
37: a stream-winner seven lives to be reborn
38/ aumvauFmv ] b0rsKd;aph ESpfckrS ajcmufckom&Sdaom aomwmyef yk*~Kdvf
38: a stream-winner just two to six lives to be reborn,
39/ {uADZD{uADZD ] b0rsKd;aphwpfck (wpfb0) om&Sdaom aomwmyef yk*~Kdvf
39: A stream-winner just one life to be reborn,
40/ ou'g*grD - ou'g*grf yk*~Kv d f 40: once-returner,
41/ tem*grD – tem*grf yk*~Kdvf 41: never-returner,
42/ tEœ&m y&dedAŠm,D – oufwrf;rjynfrh SD =um;umvY y&dedAŠmef pH0ifaom yk*~Kdvf
42: passing-away arahant before the end of life-span,
43/ Oy[pP y&dedAŠm,D – oufwrf;jynfhaomtcgrSm y&dedAŠmef pH0ifaom yk*~Kdvf
43: passing-away arahant at the end of life-span,
44/ tocFg& y&dedAŠm,D – tocFg&pdwjf zifh y&dedAŠmef pH0ifaom yk*~Kdvf
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44: unintentionally passing-away arahant,
45/ oocFg& y&dedAŠm,D – oocFg&pdwjf zifh y&dedAŠmef pH0ifaom yk*~Kdvf
45: intentionally passing-away arahant,
46/ O'<Haomw tuedÏ*grD – tuedÏbkaH &mufatmif txufo@kd qefwufaom yk*~Kdvf
46: person upward to Akaniṭṭha realm,
47/ aomwmyEM - aomwmyef yk*~Kdvf 47: stream-winner,
48/ aomwmywWd zv op>du&d d,m, yÉdyEM – aomwmyef jzpf&efusifh=uHaeaom yk*~Kdvf
48: person practicing to be a stream-winner,
49/ ou'g*grD - ou'g*grf yk*~Kv
d f 49: once-returner,
50/ ou'g*grD zv op>dud&d,m, yÉdyEM – ou'g*grf jzpf&efusifh=uHaeaom yk*~Kdvf
50: person practicing to be a once-returner,
51/ tem*grD – tem*grf yk*~Kdvf 51: never-returner,
52/ tem*grd zv op>dud&d,m, yÉdyEM – tem*grfjzpf&ef usifh=uHaeaom yk*~Kdvf
52: person practicing to be a never-returner,
53/ t&[m - &[Eœm yk*~Kdvf 53: arahant, saint,
54/ t&[wW zv op>dud&d,m, yÉdyEM - &[Eœmjzpf&ef usifh=uHaeaom yk*~Kdvf /
54: person practicing to be an arahant.
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - ESpfyg;pk 26 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by two, sets of 26 altogether:
1/ aum"e – trsuf=uD;ol Oyem[D - &efjidK;zGJ@wwfol
1: The wrathful and the vengeful,
2/ ruQD – aus;Zl;u%f;wwfol yVmoD – bufjyKdifwwfol
2: the ungrateful and the competed,
3/ Á\kuD – remvkdwwfol rp>&D – 0efwdak p;eJol
3: the jealous and the stingy,
4/ oX - aumufuspfol rm,m0D – vSnfhpm;wwfol
4: the crafty and the deceitful,
5/ t[d&du – t&Sufr&Sdol taemwWy` - ta=umufr&Sdol
5: the shameless and the impudent,
6/ 'kAŠp – ajymqkdqkH;r&cufol ygyrdwW – rdwfaqGqkd;&Sdol
6: the disobedient and the associate of the wicked,
7/ ÁjENda,ok t*kwW'Gg& - ÁajENig;yg; rapmifhpnf;ol
abmZae trwWnL – pm;aomufbG,f&mwkd@Y twkid f;twmukd rodol
7: the unguarded on sense-doors and the immoderate in food,
8/ rkÏ\wd – arharhav#mhav#mhaeol tor`Zme – qifjcif^m%fr&Sdol
8: the heedless and the careless,
9/ oDv0dyÈM – oDvysufpD;ol 'dÏd0dyÈM – t,lysufpD;ol
9: the lack in morality and the lack in wrong views,
10/ tZPswW oHa,mZe – twGif;oHa,mZOf&Sdol 10: person with internal fetters,
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A[d'<g oHa,mZe – tjyifoHa,mZOf&Sdol person with external fetters,
11/ tauUm"e – trsufr=uD;ol tEkyem[D - &efjidK;rzGJ@wwfol
11: the wrathless and the unvengeful,
12/ truQD – aus;Zl;odwwfol tyVmoD – bufrjyKdifwwfol
12: the grateful and the incompeted,
13/ ted\kuD – remvkdjcif;uif;ol trp>&D - &ufa&mol
13: the unenvious and the generous,
14/ toX - raumufuspfol trm,m0D – rvSnpfh m;wwf ajzmifhrwfol
14: the honest and the straight,
15/ [d&drm – t&Suf&Sdol =owWy`D - ta=umuf&o
Sd l
15: the shameful and the fearful,
16/ ok0p – ajymqkdqkH;r&vG,fol uvsm%rdwW – rdwfaqGaumif;&Sdol
16: the obedient and the associate of the wise,
17/ ÁjENda,ok *kw'W Gg& - ÁajENig;yg; apmifhpnf;ol
abmZae rwWnL – pm;aomufbG,f&mwkd@Y twkid f;twmukd odol
17: the guarded on sense-doors and the moderate in food,
18/ OyÏdw\wd - owdckdufjrJol or`Zme – qifjcif^m%f&Sdol
18: the heedful and the careful,
19/ oDvorÈM – oDvjynfhpkHol 'dÏdorÈM – t,ljynfpkHol
19: the moral and the right-viewed,
20/ 'kv†b - &EkdifcJaom yk*~Kdvf 2 a,muf 20: two rare persons in the world:
a,m p ykAŠum&D – aus;Zl;ukd a&S;OD;pGmjyKay;ol
a,m p uwnL uwa0'D – aus;Zl;&Sdolukd aus;Zl;odwwf aus;Zl;jyefvnfay;qyfwwfol
he who does good first and he who recognizes it,
21/ 'kwWy`, - a&mifh&JEkdifcJaom yk*~Kdvf 2 a,muf 21: two persons hard to satisfy:
&or# odrf;qnf;xm;ol ESifh &or#ay;ypfwwfol
storing up whatever he gets and giving away whatever he gets,
22/ okwy`, - a&mifh&JvG,faomyk*~Kdvf 2 a,muf 22: two persons easy to satisfy:
&or# odrf;qnf;rxm;ol ESifh &or#ay;rypfwwfol
not storing up whatever he gets and not giving away whatever he gets,
23/ tmoa0gw&m; wk;d yGg;aom yk*~Kdvf 2 a,muf 23: two persons increasing mental fluxes:
oHo,r&Sdoihfonfukd oHo,&Sdol person with doubt on the doubtless and
oHo,&Sdoihfonfukd oHo,r&Sdol person without doubt on the doubtful,
24/ tmoa0gw&m; rwk;d yGg;aomyk*~Kdvf 2 a,muf
24: two persons decreasing mental fluxes:
oHo,r&Sdoihfonfukd oHo,r&Sdol person with doubt on the doubtful and
oHo,&Sdoihfonfukd oHo,&Sdol person without doubt on the doubtless,
25/ [Dem"drkwW - ,kwfrmaom tvkdqkd;&Sdol 25: persons with low inclination and
y%Dwm"drkwW - jrifhjrwfaom tvkdqEN&Sdol persons with high inclination,
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26/ wdwW –oHo&murf;wbufukd a&mufjyD;aomyk*~Kdvf 26: persons who has gone beyond:
bk&m;&Sif ESifh &[Eœmrsm; / Buddha and arahant.
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - okH;yg;pk 17 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by three, sets of 17 altogether:
1/ (u) ed&mo – oDvr&Sd / tjcm;yk*~Kdvrf sm; tmoa0gukefcrf; &[Eœmjzpfonfukd =um;
odaomfvnf; tm;rus tmoDor&Sdaom yk*~Kdvf (a) The hopeless,
(c) tmoHo – oDvESifhjynfph kH / tjcm;yk*~Kdvfrsm; tmoa0gukefcrf; &[Eœmjzpfonfukd =um;odjyD;
tm;usum usifh=uHjyD; &[EœmjzpfomG ;aom yk*~Kdvf (b) the hopeful,
(*) 0d*wmo - tjcm;olrsm; tmoa0gukefcrf; &[Eœmjzpfonfudk =um;od aomfvnf;
*&kjyKp&m rvkdawmhaom &[Eœm yk*~Kdvrf sm; / (c) one above aspiration.
2/ vlrrm *dvmeESifh tvm;wlaom yk*~Kdvf 3 a,muf
(u) oifhawmfaom tpm;tpm oifhawmfaom aq;0g; oifhawmfaom tjyKtpk&aomfvnf;
toufr&SifEkdifaom vlem
(a) A sick person will not get recovered though receiving proper care and
drugs (medication).
(c) oifhawmfaom tpm;tpm oifhawmfaom aq;0g; oifhawmfaom tjyKtpk &onfjzpfap
r&onfjzpfap touf&SifEkdifaom vlem
(b) A sick person will get recovered, no matter receiving or not proper care and
drugs (medication).
(*) oifhawmfaom tpm;tpm oifhawmfaom aq;0g; oifhawmfaom tjyKtpk tm;vkH;&rS
touf&SifEkdifaom vlem /
(c) A sick person will get recovered only if receiving proper care and drugs.
3/ (u) um,ouQD ] ormywf &Spfyg; okcukd cHpm;jyD; udavomrS vGwfaom yk*~Kdvf
3: (a) a body-witness,
(c) 'dÏdy`wW ] ocFg&w&m;wkd@. qif;&Jjcif; edAŠmef.csrf;omjcif;wk@d ukd odjrifrsufarSmufjyKjyD;
(b) one attained-to-views,
(*) o'<g0drkwW ] txufr*f ok;H yg;&atmif cufcJpGm usKd;pm;&aom yk*~Kdvf
(c) one liberated-by-faith.
4/ (u) *lxbm%D (rpifuo
Jh @kd eHaompum; ajym=um;ol) rkom;pum; tajymrsm;aom yk*~Kdvf
4: (a) A person who always tells lies (the foul-mouthed),
(c) yky‰bm%D (yef;uJho@kd ar$;aompum; ajym=um;ol) – rkom;pum; a&Smif&Sm;aom yk*~Kdvf
(b) a person who does not tell lies (the folwer-speaker),
(*) r"kbm%D (ysm;uJho@kd csKdomaompum; ajym=um;ol) – rkom;pum;rS a&Smif&Sm;onft
h jyif
tusKd;&Sdpum;ukdom ajym=um;aom yk*~Kdvf /
(c) a person not only who does not tell lies but also who speaks
what is beneficial (the honey-tongued).
5/ (u) t&kulyrpdwW – rpifbifykwf teH@xkwfouJo
h @kd a'go&efjiKd;=uD;aom yk*~Kdvf
(a) an excrement-minded man,
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(c) 0dZ…LyrpdwW – v#yfpD;vufouJhokd@ opPm^m%ftvif;ukd &&Sdaom yk*~Kdvf
(b) a lightening-minded man,
(*) 0ZD&lyrpdwW – t&[wWr*f ^m%fpdefomG ;jzifh tmoa0guif;jyD;aom &[EWm yk*~Kdvf /
(c) a thunder-minded man.
6/ (u) tE< - arG;&myg uef;aom yk*~Kdvf (a) A blind person,
(c) {upuQK – rsufpdwpfbuftjrifom&Sdaom yk*~Kdvf (b) person with one eye,
(8) 'GdpuQK – ESpfbufjrif yk*~Kdvf (c) person with two eyes.
7/ (u) t0ukZy… n – w&m;pum; oif em=um;aomfvnf; arSmufxm;aomtk;d uJho@kd
w&m;rusef rusifhaom yk*~Kdvf
(a) A person who cannot accept/remember the dhamma what he is taught/heard,
like upside-down pot.
(c) Op>*Fyn – w&m;pum; oif em=um;I xkdtckduYf om em;vnfoabmaygufjyD; cg;ykdufY
xnfhxm;aomypPnf;rsm; xoGm;aomtcg ususefukefouJo h kd@ w&m;tod rusef&SdyJ
rusifhawmhaom yk*~Kdvf
(b) a person who can accept/remember the dhamma temporarily what he is
taught/heard but cannot keep it long.
(*) ykxyk n – w&m;pum; oif em=um;jyD; em;vnfoabmaygufum vkdufem usifh=uHaom
yk*~Kdvf /
(b) a person who can accept/remember the dhamma well what he is taught/
heard and practice it.
8/ (u) umr š b0 t0Dw&m* - umrw%Sma&m b0w%Smyg rukefao;olrsm; (aomwmyef
ESifh ou'g*grf yk*~Kdv)f
(a) A person with the passion of sensual pleasure and state of rebirth,
(c) umr 0Dw&m* b0 t0Dw&m* - umrw%SmukefjyD; b0w%Smrukefao;olrsm; (tem*grf)
(b) a person without the passion of sensual pleasure but with state of rebirth,
(*) umr š b0 0Dw&m* - umrw%Sma&m b0w%Smyg ukefjyD;olrsm; (&[Eœm yk*~Kdv)f /
(c) a person without the passion of sensual pleasure and state of rebirth,
9/ (u) ygom% avclry yk*~Kdvf (c) yx0D avclry yk*~Kdvf (*) O'u avclry yk*~Kdvf
(aum" - trsufxGuf rauseyfrSK &efnSKd; ESifh ywfoufjyD; yk*~dKvf 3 rsdK; )
10/ &GH@&kyf (0g) ykdufqHcsnft0wf (aygwû) ESifh tvm;wlaom yk*~Kdvf 3 a,muf
Three persons like hempem cloth:
(u) oDvr&Sdaom &[ef;onf ykdufqHcsnft0wf ESifhtvm;wlpGm tjrifrvS
(a) an amoral monk, just as a hempem cloth of bad color, of not good-looking.
(c) oDvr&Sdaom &[ef;ukd twkvkdufolrsm; tusKd;r&Sdaoma=umifh ykdufqHcsnft0wf ESifhtvm;
wlpGm tawG@txd raumif;
(b) an amoral monk, just as a hempem cloth of rough touch, of not smooth to
getting along with.
(*) oDvr&Sdaom &[ef;tm; vSLwrf;aom 'g,um 'g,u d mrrsm; tusKd;rrsm;aoma=umifh
ykdufqHcsnft0wf ESifh tvm;wlpGm wefbkd;r&Sd /
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(c) An amoral monk, just as a hempem cloth at cheap price, of no value.
11/ umodwikd f;jzpf t0wfESifh tvm;wlaom yk*~Kdvf 3 a,muf
Three persons like Beneras cloth:
(u) oDv&Sdaom &[ef;onf umodwikd f;jzpf t0wfESifhtvm;wlpGm tjrifvS.
(a) A moral monk, just as a Banares cloth of good color, of good-looking.
(c) oDv&Sad om &[ef;ukd twkvdkufolrsm; tusKd;&Sdaoma=umifh umodwkdif;jzpf ESifhtvm;wlpGm
tawG@txd aumif;.
(b) a moral monk, just as a Banares cloth of smooth touch, of smooth to get
along with.
(*) oDv&Sad om &[ef;tm; vSLwrf;aom 'g,um 'g,u d mrrsm; tusKd;rsm;aoma=umifh
umodwikd f;jzpf t0wfESifh tvm;wlpGm wefb;kd =uD;. /
(c) a moral monk, just as a Banares cloth at high price, of high value.
12/ (u) okyàr,s – ESKwf=urf;xrf; rwnfjidrf pdwfysH@ESH@aom yk*~Kdvf
12: (a) A frustrated person with harsh tongue,
(c) 'kyàr,s – pum;EknHh wnfjidrf ckdifjrJaom yk*~Kdvf
(b) calm person with sweet tongue,
(*) tyàr,s – tmoa0gukefcrf; &[EWm yk*~Kdvf /
(c) arahant with no mental fluxes/cankers.
13/ (u) rrSD0J rqnf;uyfxu kd fol (a) A person not to be associated,
(c) rSD0J qnf;uyfxkdufol (b) a person to be associated,
(*) rSD0Jqnf;uyfjyD; &kdaoylaZmfxdkufol (c) a person to be associated and paid respect.
14/ (u) a&Smif=uOfxkdufol (a) A person to be avoided,
(c) v#pfv#L&SKxkdufol (b) a person to be ignored,
(8) aygif;oif;xkdufol (c) a person to be associated.
15/ (u) oDv jznfhusifhjyD; orm"d ynm toifhtwifhom&Sdol
(a) A person with strong morality but weak concentration and wisdom,
(c) oDv orm"d jznfhusifhjyD; ynm toifhtwifhom&Sdol
(b) a person with strong morality and concentration but weak wisdom,
(*) oDv orm"d ynm ok;H yg;vkH;jznfhusifhol /
(c) a person strong in morality, concentration and wisdom.
16/ q&m okH;a,muf Three kinds of teacher:
(u) umrukyd kdif;jcm;od&efynwfa[m=um;jyD; &kyfESifha0'emukd ykdif;jcm;od&ef rynwf
ra[m=um;aomq&m (&lyormywf &olrsm;)
(a) A teacher who sets out to understand sensual-pleasure but not form nor
feeling,
(c) umrESifh&kyfudk ykdif;jcm;od&efynwfa[m=um;jyD; a0'emukd ykdif;jcm;od&ef rynwf
ra[m=um;aomq&m (t&lyormywf &olrsm;)
(b) a teacher who sets out to understand sensual-pleasure and form but not
feeling,
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(8) umr &kyf a0'em ok;H yg;vkH;ukd ykdif;jcm;od&ef ynwfa[m=um;aom q&m (Ak'<b&k m;&Sif) /
(c) a teacher who sets out to understand sensual-pleasure, form and
feeling.
17/ q&m ok;H a,muf (wenf;) More three kinds of teacher:
(u) ypPKyèftusKd; wrvGeftusKd;ESpfrsKd;vkH; ynwfa[mjyaom q&m
(a) A teacher who sets out for the benefit of the present as well as of the future,
(c) ypPKyèftusKd;om ynwfa[mjyjyD; wrvGeftusKd; rynwf ra[mjyaom q&m
(b) a teacher who sets out for the benefit of the present but not of the future,
(*) ypPKyèftusKd; wrvGeftusKd;ESpfrsKd;vkH; rynwf ra[mjyaom q&m /
(c) a teacher who sets out neither for the benefit of the present nor of the future.
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - av;yg;pk 30 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by four, sets of 30 altogether:
1/ (u) toy`K&daom – rdrdukd,fwikd f uHig;yg; (ig;yg;oDv) rvkHol (a) A wicked man,
(c) toy`K&daoe toy`K&dowa&m – rdrdukd,fwikd f uHig;yg; (ig;yg;oDv) rvkHonhftjyif olwyg;
wkd@tm;vnf; rvkHatmif jyKaqmifol (b) a wicked man of worse type,
(*) oy`K&daom – rdrdukd,fwikd f uHig;yg; (ig;yg;oDv) vkHol (c) a good man,
(C) oy`K&daoe oy`K&dowa&m – rdrdu, kd fwdik f uHig;yg; (ig;yg;oDv) vkHonfth jyif olwyg;
wk@d tm;vnf; vkHatmif jyKaqmifol / (d) a good man of better type.
2/ (u) ygayg / ygy"arRm – rdrdukd,fwikd f 'kp&kduf 10 yg; usL;vGefol
(a) A sinful man,
3/ (c) ygaye ygywa&m / ygy"arRe ygy"rRwa&m – rdrdukd,fwikd f 'kp&kduf 10 yg; usL;vGefonfh
tjyif olwyg; wkd@tm;vnf; usL;vGefatmif jyKaqmifol
(b) a sinful man of worse type,
(*) uvsma%m / uvsm%"arRm – rdrdukd,fwkdif okp&kduf 10 yg; usifhol
(c) a sinless man,
(C) uvsma%e uvsm%wa&m / uvsm%"arRe uvsm%"rRwa&m – rdrdukd,fwikd f
okp&kduf 10 yg; usifhonfhtjyif olwyg; wk@d tm;vnf; usifhjzpfatmif jyKaqmifol /
(d) a sinless man of better type.
4/ (u) om0aZ…m – um,uH 0pDuH raemuH tjypfudck snf; jyKaeol
(a) A person of ever impurity,
(c) 0Z…A[kavm – um,uH 0pDuH raemuH tjypfrsm;ol
(b) a person of much impurity
(8) ty`0aZ…m – um,uH 0pDuH raemuH tjypfenf;ol
(c) a person of little impurity,
(C) te0aZ…m – um,uH 0pDuH raemuH tjypf r&Sdol /
(d) a person of no impurity.
5/ (u) O*~wd wnL ] w&m;pum; tusOf; =um;emumr#jzifh opPmodol
(a) Uggatitaññū: persons who have ability to realize truths immediately when
they listen to a short exposition by a Buddha or an arahant,
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(c) 0dyOPd wnL ] w&m;pum; =um;emjyD; oifhawmfatmif &Sif;jyrS opPmodol
(b) Vipaṅcitaññū: persons who have ability to realize truths when they listen
to a detail exposition and some explination of it to some extent by a
Buddha or an arahant,
(*) ae,s ] =umjrifhpGm em=um; usifh=uHyGg;rsm;rS opPmodol
(c) Neyya: persons who are to be guided or trained for some time to realize
truths,
(C) y' y&r ] w&m;pum;oHukdom odjyD; opPm rodEkdifol /
(d) Padaparama: persons who are not matured enough to realize truths.
6/ (u) ,kwWyÉdbme aem rkwWyÉdbmaem – ar;cGef;ar;aomf oifhawmfrSefuefpGm rjrefravm
ajz=um;aomyk*~Kdvf
(a) Answering correctly but slowely,
(c) rkwWyÉdbmaem aem ,kwWyÉdbmaem – ar;cGef;ar;aomf jrefjrefavmavmESifh roifhawmf
rrSefuefpGm ajz=um;aom yk*~Kdvf
(b) answering quickly but incorrectly,
(*) ,kwyW Édbmaem p rkwWyÉdbmaem p – ar;cGef;ar;aomf oifhawmfrSefuefpGm
jrefjrefavmavm ajz=um;aom yk*~Kdvf
(c) answering correctly and quickly,
(C) ae0 ,kwWyÉdbmaem aem rkwWyÉdbmaem – ar;cGef;ar;aomf rjrefravmESifh roifhawmf
rrSefuefpGm ajz=um;aom yk*~Kdvf /
(d) answering slowly but incorrectly.
7/ "rRuxdu 4 a,muf ("rRuxdu 4 rsKd; )
(u) enf;enf;ESifh tusKd;ESifh rpyf a[maom "rRuxdu
1: A dhamma-preacher who talks less, not beneficial;
(c) enf;enf;ESifh tusKd;ESifh pyf a[maom "rRuxdu
2: who talks less, beneficial;
(*) rsm;rsm;ESifh tusKd;ESifh rpyf a[maom "rRuxdu
3: who talks much, not beneficial;
(C) rsm;rsm;ESifh tusKd;ESifh pyf a[maom "rRuxdu /
4: who talks much, beneficial.
8/ rkd;wdrfESifhwlaomol 4 a,muf (rkd; 4 rsKd; )
(u) csKef;jyD; r&Gm – ajymjyD; rvkyfaom yk*d~Kvf
1: Thunder but no rain: a talker but not a doer;
(c) &GmjyD; rcsKef; – vkyfjyD; ajymaom yk*d~Kvf
2: rain but no thunder: a doer but not a talker;
(8) &GmcsKef; – ajymvnf;ajym vkyfvnf;vkyfaom yk*d~Kvf
3: thunder and rain: a talker as well as a doer;
(C) r&Gm rcsKef; – rajym rvkyfaom yk*d~Kvf /
4: no thunder no rain: not a talker nor a doer.
9/ =uGufESifhwlaomol 4 a,muf (=uGuf 4 rsKd; )
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10/ o&ufoD;ESifhwlaomol 4 a,muf (o&ufoD; 4 rsKd; )
11/ tkd;ESifhwlaomol 4 a,muf (tkd; 4 rsKd; ] yk*~Kdvf 4 rsKd; )
12/ a&uefESifhwlaomol 4 a,muf (a&uef 4 rsKd; )
(u) wdrfjyD; eufa,mif&Sdaoma&uef
1: A pool which is shallow but appears to be deep;
(c) eufjyD; wdrfa,mif&Sdaoma&uef
2: which is deep but appears to be shallow;
(*) wdrfvnf;wdrf wdrfa,mifvnf;&Sdaoma&uef
3: which is shallow and appears to be shallow;
(C) eufvnf;euf eufa,mifvnf;&Sdaoma&uef /
4: which is deep and appears to be deep.
13/ EGm;vm; (EGm;acgif;aqmif) ESifhwlaomol 4 a,muf (EGm;okd; EGm;vm; EGm;acgif;aqmif 4 rsKd; )
14/ ajrGtqdyfESifhwlaomol 4 a,muf (ajrG tqdyf 4 rsKd; )
15/ rqifjcif rouf0ifyJ uJ&h J@xkdufoltm; csD;rGrf;aomyk*~Kdvf (yk*~Kdvf 4 rsKd; )
16/ qifjcif ouf0ifjyD; uJh&J@xu kd foltm; uJ&h J@aomyk*~Kdvf (yk*~Kdvf 4 rsKd; )
17/ uJ&h Jhoifholukd trSeftwkid f; uJh&JhjyD; csD;rGrf;oihfolukd rcsD;rGrf;aom yk*~Kdvf (yk*~Kdvf 4 rsKd; )
18/ (u) =uKd;pm;tm;xkwfrSKjzifh toufarG;&jyD; a&S;ukokdvfuHjzifh toufrarG;ol
(a) A person living on his own exertions but not on fruit of previous merits,
(c) a&S;ukokdvfuHjzifh toufarG;&jyD; =uKd;pm;tm;xkwfrSKjzifh toufrarG;ol
(b) a person living on fruit of previous merits but not on his own exertions,
(*) =uKd;pm;tm;xkwfrSKjzifha&m a&S;ukokdvfuHjzifhyg toufarG;ol
(c) a person living on both,
(C) =uKd;pm;tm;xkwfrSKjzifha&m a&S;ukokdvfuHjzifhyg toufrarG;ol /
(d) a person living on neither.
19/ warm wry&m,aem – trkduaf rSmifrS vmjyD; trkduaf rSmifoGm;rnfhol (yk*~Kdvf 4 rsKd; )
20/ =o%awm%awm – tedrfhrS vmjyD; tedrfhoGm;rnfo h l (yk*~Kdvf 4 rsKd; )
21/ opfyifESifhwlaom yk*~Kdvf 4 a,muf (acgif;aqmifyk*~Kdvf ESifh tkyfpk 4 rsKd; )
22/ &lyy`rma%m &lyyòaEMm aCmoy`rma%m aCmoyòaEMm (yk*~Kdvf 4 rsKd; )
23/ vlcy`rma%m vlcyyòaEMm "rRy`rma%m "rRyòaEMm (yk*~Kdvf 4 rsKd; )
24/ uk,d ftusKd;usifhjyD; ol@tusKd;rusifhol ol@tusKd;usifhjyD; ukd,ftusKd;rusifhol
uk, d ftusKd; ol@tusKd; ESpfrsKd;vk;H usifhol uk,d ftusKd; ol@tusKd; ESpfrsKd;vk;H rusifhol /
(yk*~Kdvf 4 rsKd; )
25/ (u) rdrdukd,fwikd f ylyefae&jyD; rdrdukd,fukd ylyefatmif usifhaeol
(a) A person of self-mortifying and remaining addicted to it,
(c) olwyg;ukd ylyefaeapjyD; olwyg;wkd@tm; ylyefatmif usifhaeol
(b) a person of tormenting others and remaining addicted to it,
(*) rdrda&m olwyg;yg ylyefae&jyD; rdrda&molwyg;yg ylyefatmif usifhaeol
(c) a person of both,
(C) rdrda&m olwyg;yg rylyefae& rdrda&molwyg;yg rylyefatmif usifhaeol /
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(d) a person of neither.
26/ (u) o&m* - &m*rsm;aom yk*~Kdvf (a) A passion-laden person,
(c) oa'go - a'go rsm;aom yk*~Kdvf (b) a anger-laden person,
(*) oarm[ - arm[ rsm;aom yk*~Kdvf (c) a delusion-laden person,
(C) orme – rme rsm;aom yk*~Kdvf / (d) a pride-laden person.
27/ (u) pdwfwnf=unfrSK &&SdjyD; 0dy\em t"dynm r&ol
(a) A person of inner calm but not higher wisdom,
(C) 0dy\em t"dynm&&SdjyD; pdwfwnf=unfrSK r&ol
(b) a person of higher wisdom but not inner calm,
(*) pdww
f nf=unfrSKa&m 0dy\em t"dynmyg &ol
(c) a person of both,
(C) pdww
f nf=unfrSKa&m 0dy\em t"dynmyg r&ol /
(d) a person of neither.
28/ (u) tEkaomw*grD (c) yÉdaomw*grD (*) Xdwwˆ (C) wdÀ yg&*Fw / (yk*~Kdvf 4 rsKd; )
29/ (u) todtjrifenf;jyD; todtjriftwkid f; rusifhol
(a) A person who knows little but does not act in accordance with it,
(c) todtjrifenf;aomfvnf; todtjriftwkdif; usifhol
(b) a person who knows little and does act in accordance with it,
(*) todtjrifrsm;jyD; todtjriftwkid f; rusifhol
(c) a person who knows much but does not act in accordance with it,
(C) todtjrifrsm;onfESifhtnD todtjriftwkid f; usifhol /
(d) a person who knows much and does act in accordance with it.
30/ (u) or%rpavm (c) or%y'karm (*) or%yk¾&daum (C) or%okckrmavm /
(or% 4 rsKd; )
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - ig;yg;pk 14 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by five, sets of 14 altogether:
1/ (u) tm;xkwjf yD; ESvkH;rom,maom yk*~Kdvf
(a) A peson who acts and becomes remorseful,
(c) tm;xkwjf yD; ESvkH;romr,mrjzpfaom yk*~Kdvf
(b) a peson who acts and does not become remorseful,
(*) tm;rxkwf ESvH;k rom,maom yk*~Kdvf
(c) a peson who does not act and becomes remorseful,
(C) tm;rxkwf ESvkH;rom,mrjzpf pdwf tod rvGwfajrmufaomyk*~Kdvf
(d) a peson who does not act and does not become remorseful but no liberation,
(i) tm;rxkwf ESvH;k rom,mrjzpf pdwf tod vGwfajrmufaomyk*~Kdvf /
(e) a peson who does not act and does not become remorseful but liberation.
2/ ay;urf;jyD; rxDrjJh rifrav;rpm; jyKwwfaomyk*~Kdvfponf (yk*~Kdvf 5 rsKd; - wenf; )
3/ ppfom;ESifh wlaom &[ef; 5 yg; Five kinds of monk comparable to warriors:
(u) ppfwyfcsDwuf&m wufvmaom zkHv;kH rsm;ukd jrifjyD; a=umuf&GH@ wGef@qkwfaom ppfom; ]
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rdef;rvSowif; =um;umrsSjzifh vlxGufaom &[ef;
(a) A warrior seeing the could of dust (raise by the march of the enemy), is
unable to go forward to fight. A monk is unable to develop the holy life due
to hearing about beautiful women.
(u) zkHvkH;rsm;ukd jrifjyD; ra=umuf&GH ppftvHrsm;ukd jrifjyD;rS a=umuf&GH@ wGef@qkwfaom ppfom; ]
rdef;rwkd@toHukd =um;umrSsjzifh vlxGufaom &[ef;
(b) A warrior seeing the tops of the enemy’s flags, is unable to go forward
to fight. A monk is unable to develop the holy life due to just seeing
beautiful women.
(*) zkHvkH;rsm;ukd jrif ppftvHrsm;ukd jrifjyD; ra=umuf&GH ppfauGs;a=umfoHrsm;=um;jyD;rS a=umuf&@GH
wGef@qkwfaom ppfom; ] rdef;rwk@d ukd jrifumrSsjzifh vlxGufaom &[ef;
(c) A warrior hering the war-cries, is unable to go forward to fight. A monk …..
due to seeing beautiful women.
(C) zkHvkH;rsm;ukd jrif ppftvHrsm;ukd jrif ppfauGs;a=umfoHrsm;=um;jyD; ra=umuf&GH@ &ifqkdifppfyGJY
owfjzwfaeonfukd jrifrS a=umuf&GH wGef@qkwfaom ppfom; ] rdef;rwk@d ESifh eD;eD;uyfuyf
ae&aoma=umifh vlxGufaom &[ef;
(d) A warrior seeing the killing in the battle, is unable to go forward to fight.
A monk ….. due to closed-relationship with women.
(i) tm;vkH;ukd ra=umuf&@GH atmifyGJcHaom ppfom; ] vlrxGuf &[ef;b0jrJaom &[ef; //
(e) A warrior of no fear, wins the battle. A monk, no caring the women, is able
to practice holy life.
4/** "kwifaqmifjcif;. ta=umif;w&m; 5 yg; ESifh "kwifusifhaqmifaom yk*~Kdvf 5 rsKd; (11 yg;)
("kwif 13 yg;wGif oy'gepm&du "kwif ywWyd¾eu"kwif 2 yg; rygI 11 yg;)
4:** Five causes for doing ascetic-practices and five persons
who do the practices (11 ascetic-practices):
(Among 13 ascetic-practices, house-to-house-seeker’s practice and
bowl-food-eater’s practice are not included here; thus 11.)
"kwifaqmifjcif;. ta=umif;w&m; 5 yg;tajccHw@kd onf atmufygeHygwf 4 rS 14 txdyg&Sdaom
"kwifwdik f;ESifh ouf0ifonf /
ykHpHtm;jzifh (u) rod awGa0v#uf "kwifaqmifjcif; ukd »
(u) rod awGa0v#uf yd¾ygwf"kwifaqmifjcif; - od@k ajymif;&rnf /
(c) tvdqk kd;jzifh "kwifaqmifjcif; ukd »
(c) tvdqk kd;jzifh yd¾ygwf"kwifaqmifjcif;ukd yd¾ygwf"kwifaqmifjcif; - ok@d
ajymif;&rnf --- ponfwnf; /
("kwif 13 yg;  t"dy`g,f ESifh t*Fvdyfbmomjyefrsm;)
Five causes for doing ascetic-practices are applied to the following numbers,
from 4 to 14: (See 13 ascetic-practices)
(u) rod awGa0v#uf "kwifaqmifjcif; (a) Because of folly and blindness,
(c) tvdq
k kd;jzifh "kwifaqmifjcif; (b) of bad desires and longings,
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(*) &l;oGyf pdwfysH@vGifhI "kwifaqmifjcif; (c) of mental disorder,
(C) olawmfaumif;rsm;usihfaom csD;rGrf;tyfaom tusifh[k ESvkH;oGif;I "kwifaqmifjcif;
(d) of the ways of the virtuous,
(i) tvked nf;a&mifh&JrSKukd jrwfEkd;I "kwifaqmifjcif; /
(e) of little-wants and contentment.
4/** yd¾ygwf"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
5/ cvkyp>mbwWdu"kwifaqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
6/ {umoedu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
7/ yHokulvdu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
8/ awpD0&du"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
9/ tm&ndu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
10/ &kuQrlvdu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
11/ taABmumodu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
12/ aeoZ…du"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
13/ ,wmoEÎwdu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd;
14/ aomomedu"kwif aqmufwnfjcif;.ta=umif;w&m; 5 yg; (0g) aqmufwnfaomyk*~Kdvf 5 rsKd; /
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - ajcmufyg;pk 1 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by six, 1 set:
1/ oAŠnK bk&m; 1: Universal Buddha,
2/ yapPu Ak'<g 2: Individual Buddha,
3/ t*~om0u r[mom0u 3: Buddha’s immediate disciples,
4/ &kd;&kd; &[Eœm 4: Arahant,
5/ tem*grf 5: Non-returner,
6/ ou'g*grf / 6: Once-returner.
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - ckESpfyg;pk 2 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by seven, 2 sets:
1/ a&epf / ul;olESifh Oyrmwlaom yk*~Kdvf 7 a,muf
1: Seven persons to be compared with those immersed in water:
(u) a&jrKyfjyD; jrKyfaeaom yk*~Kdvf – tukokdvfxk =uD;ol vlru
kd f
(a) One who once drawned is drawned (the wicked),
(c) a&ay:jyD; jyefjrKyfaom yk*~Kv
d f – ukodkvfukd trSwf&aomfvnf; ukodkvfrjyKol
(b) one who is drawned after emergence,
(*) a&ay:jyD; wnfaeaom yk*~Kdvf - ukov
kd fudk trSwf&jyD; ukov
kd fjyKol
(c) one who remains stationary after emergence (the ordinary virtuous),
(C) a&ay:jyD; &SK=unfhaom yk*~Kdvf – aomwmyefjzpfol
(d) one who looks around after emergence (stream-winner),
(i) ay:jyD; ul;cyfaom yk*~Kdvf - ou'g*grfjzpfol
(e) one who swims up after emergence (once-returner),
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(p) a&ay:jyD; urf;okd@a&mufaom yk*~Kdvf – tem*grfjzpfol
(f) one who abtains a firm footing after emergence (never-returner),
(q) urf; =unf;ukef;xufodk@a&mufoGm;aom yk*~Kdvf - &[Eœmjzpfol /
(g) one who goes to the other shore after emergence (aranant).
2/ t&d,myk*~Kdvf 7 a,muf (t"dy`g,fESifh t*Fvdyfbmomjyefrsm; - yk*~Kdvf 7 rsKd; )
(u) Obawmbm* 0drkwW yk*~Kdvf
(c) ynm 0drkwW yk*~Kdvf
(*) um, ouQd yk*~Kv d f
(C) 'dÏdy`wW yk*~Kdvf
(i) o'<g 0drkwW yk*~Kdvf
(p) "rRmEkom&D yk*~Kdvf
(q) o'<gEkom&D yk*~Kdvf
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; -&Spfyg;pk 1 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by eight, 1 set:
r*~Xmef 4 a,muf š zvXmef 4 a,muf (t&d,myk*~Kdvf 8 a,muf )
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - ukd;yg;pk 1 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by nine, 1 set:
txufyg t&d,myk*~Kv d f 7 a,muf xJo@kd bk&m;&Sif ESifh yapPuAk'<g aygif;xnfhyg (yk*~Kv
d f 7 rsKd; )
yk*~v ynwWd – yk*~Kdvf trsKd;rsKd; owfrSwjf cif; - ukd;yg;pk 1 rsKd; (yk*~v ynwWd ygVd)
The designations, grouping of human type by ten, 1 set:
yÌEMH Á" edÏm ] Tvl@b0rSmyif b0oHo&m jyD;qkH;aom yk*~Kdvf 5 a,muf
Five persons who will end up the round of lives (saṃsāra) in the human world:
1/ owWuQwWKy&r aomwmyef ] b0rsKd;aph ckESpfckom &Sdonf /
1: a stream-winner seven lives to be reborn.
2/ aumvHaumv aomwmyef ] b0rsKd;aph ESpfckrS ajcmufckom &Sdonf /
3/ {uADZD aomwmyef ] b0rsKd;aph wpfck (wpfb0) om &Sdonf
3: a stream-winner just one life to be reborn,
5/ ,ckvl@b0rSmyif &[Eœmjzpfrnfhol
5: a person who will attain arahant-ship in this human life,
yÌEMH Á" 0d[m, edÏm ] Tvl@b0jyD; aemifb0rSm b0oHo&m jyD;qkH;rnfyh k*~Kdvf 5 a,muf
Five persons who will end up the round of lives (saṃsāra) at celestial realm:
6/ tEœ&m y&dedAŠm,D – jA[Rmoufwrf;rjynfhrSD =um;umvY y&dedAŠmef pH0ifaom yk*~Kdvf
6: passing-away arahant before the end of life-span in celestial realm,
7/ Oy[pP y&dedAŠm,D – jA[Rmoufwrf;jynfhaomtcgrSm y&dedAŠmef pH0ifaom yk*~Kdvf
7: passing-away arahant at the end of life-span,
8/ tocFg& y&dedAŠm,D – jA[RjynfY tocFg&pdwfjzifh y&dedAŠmef pH0ifaom yk*~Kdvf
8: unintentionally passing-away arahant in celestial realm,
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9/ oocFg& y&dedAŠm,D – jA[RjynfY oocFg&pdwfjzifh y&dedAŠmef pH0ifaom yk*~Kdvf
9: intentionally passing-away arahant in celestial realm,
10/ O'<Haomw tuedÏ*grD – tuedÏbkaH &mufatmif txufo@kd qefwufaom yk*~Kdvf
10: person upward to Akaniṭṭha realm.
yk*~vynwWd ygVd – tbd"rR ydÉu. pwkwûsrf;jzpfonf / Tusrf;Y yk*~KdvftoD;oD;wkd@. vuQ%m
o&kyfrsm;ukd txufaz:jyygrsm;twkdif; us,fjyef@pGm cJGjcm;jyqkdxm;onf /
Puggala-paññatti: This is the fourth book of the ‘Abhidhamma Piṭaka’.
Individual characteristics are broadly analyzed in it as stated above.
yk*~Kdvf (yk*~v) Person, individual.
yk*~Kdvf 2 rsKd; pkHwJrG sm; (yk*~vya&my&nL) Two kinds of person in pairs:
1/ (u) t&d,molawmfpifw@kd tm; zl;jrifvkdaom yk*~Kdvf
1: (a) A person who wants to see the noble ones,
(c) t&d,molawmfpifw@kd tm; rzl;jrifvkdaom yk*~Kdvf
(b) a person who does not want to see the noble ones.
2/ (u) olawmfaumif;w&m; em=um;vkdaomyk*~Kdvf
2: (a) A person who want to hear the good dhamma,
(c) olawmfaumif;w&m; rem=um;vkdaomyk*~Kdvf
(b) a person who does not want to hear the good dhamma.
3/ (u) olawmfaumif;w&m; em=um;&mY em;pkdufaxmifaomyk*~Kdvf
3: (a) A person who wants to hear the good dhamma with eager ears,
(c) olawmfaumif;w&m; em=um;&mY em;pkdurf axmifaomyk*~Kdvf
(b) a person who does not want to hear the good dhamma with eager ears.
4/ (u) em=um;jyD;w&m;ukd aqmifxm;aom yk*~Kdvf
4: (a) A person hears the good dhamma and retains it in mind,
(c) em=um;jyD;w&m;ukd aqmifrxm;aom yk*~Kdvf
(b) a person hears the good dhamma but does not retain it in mind
5/ (u) em=um;jyD;w&m;ukd aqmifxm;jyD; teuft"dy`g,fudk qifjcifaom yk*~Kdvf
5: (a) A person retains the good dhamma in mind and examines the meaning of it,
(c) em=um;jyD;w&m;ukd aqmifxm;aomfvnf; teuft"dy`g,fukd rqifjcifaom yk*~Kdvf
(b) A person retains the good dhamma in mind but does not examine
the meaning of it.
6/ (u) em=um;w&m;ukd aqmifxm;jyD; teuft"dy`g,fukd qifjcifum vkdufemusifh=uHaom yk*~Kdvf
6: (a) A person retains the good dhamma in mind, examines the meaning of it
and practices in accordance with it,
(c) em=um;w&m;ukd aqmifxm;jyD; teuft"dy`g,fukd qifjcifaomfvnf; w&m;awmfESifhtnD
vkdufrusifh=uHaom yk*~Kdvf
(b) A person retains the good dhamma in mind, examines the meaning of it
but does not practice in accordance with it.
7/ (u) em=um;w&m;ukd aqmifxm;jyD; teuft"dy`g,fukd qifjcifum vkdufemusifh=uHv#uf
trsm;tusKd; ukd,t
fh usKd; ESpfrsKd;vkH;ukd usifhaom yk*~Kdvf
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7: (a) A person retains the good dhamma in mind, examines the meaning of it,
practices in accordance with it for both the welfare of himself and for the
welfare of others,
(c) em=um;w&m;ukd aqmifxm;jyD; teuft"dy`g,fukd qifjcifum vkdufemusifh=uHaomfvnf;
uk,
d t
fh usKd;uko
d m usifhI trsm;tusKd; rusifhaomyk*~Kdvf /
(b) a person retains the good dhamma in mind, examines the meaning of it,
practices in accordance with it just for the welfare of himself but not
for the welfare of others.
yk*~Kdvf 3 rsKd; Three kinds of person:
1/ *lxbm%D – rpifuo
Jh kd@ raumif;aomteH@&Sdaom pum;ukd ajymwwfaom yk*~Kdvf
1: A person whose speech is like dung,
2/ yky‰bm%D – yef;uJo
h kd@ aumif;aom&eH@&Sdaom pum;ukd ajymwwfaom yk*~Kdvf
2: a person whose speech is like flowers,
3/ r"kbm%D – ysm;uJho@kd csKdomaom pum;ukd ajymwwfaom yk*~Kdvf /
3: a person whose speech is like honey.
yk*~Kdvf 3 rsKd; (wenf;) More three kinds of person:
1/ twWm"dyaw,s – rdrdu,
dk fukd t=uD;trSL;xm;aom yk*~Kdvf
1: A person dominated by himself,
2/ avmum"dyaw,s – avmuukd t=uD;trSL;xm;aom yk*~Kdvf 2: by the world,
3/ "rRm"dyaw,s - "rRudk t=uD;trSL;xm;aom yk*~Kdvf / 3: by the dhamma.
yk*~Kdvf 3 rsKd; (wenf;) More three kinds of person:
1/ t&kulyrpdwW – trm&Gwaf [mif; ESifhwlaompdwf&Sdaom yk*~Kdvf
1: A person whose mind is like an open sore,
2/ 0dZ…LyrpdwW – v#yfppf ESifhwal ompdw&f Sdaom yk*~Kdvf
2: a person whose mind is like lightning,
3/ 0Zd&lyrpdwW – 0&Zdef ESifhwal ompdw&f Sdaom yk*~Kdvf /
3: a person whose mind is like a diamond.
yk*~Kdvf 3 rsKd; (jyif;xefacgif;yg;aomtusifh usifhol)
Three kinds of person regarding the ascetics of rough life:
1/ rdrdud,
k fudk ylyefap. / ukokdvfvnf;r& / w&m;xl;vnf;r& /
1: An ascetic afflicts and torment himself, but no wholesome states and no super-
natural power.
2/ rdrdud,
k fudk ylyefap. / ukokdvfum;&. / w&m;xl;um;r& /
2: An ascetic afflicts and torment himself, with wholesome states but no super-
natural power.
3/ rdrdud,
k fudk ylyefap. / ukokdvfvnf;&. / w&m;xl;vnf;&. /
3: An ascetic afflicts and torment himself, gaining wholesome states and super-
natural power.
yk*~Kdvf 4 rsKd; Four kinds of person:
1/ uJh&J@oifholukd uJh&J@I csD;rGrf;oifholukd rcsD;rGrf;ol
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1: Dispraising a person who deserves to dispraise but not praising a person who
deserves to praise,
2/ uJh&J@oifholukd ruJ&h J@yJ csD;rGrf;oifholukd csD;rGrf;ol
2: praising a person who deserves to praise but not dispraising a person who
deserves to dispraise,
3/ ESpfrsKd;vk;H ajymqkdwwfol 3: both,
4/ ESpfrsKd;vk;H rajymqkdwwfol / 4: neither.
yk*~Kdvf 4 rsKd; (wenf;) More four kinds of person:
1/ ukd,fhtusKd;om usifhI ol@tusLd; rusifhaom yk*~Kdvf
1: Doing good for oneself but not for others,
2/ ol@tusKd;om usifhI udk,t
fh usLd; rusifhaom yk*~Kdvf
2: for others but not for oneself,
3/ ol@tusKd; udk,fhtusLd; ESpfrsKd;vk;H rusifhaom yk*~Kdvf 3: for neither,
4/ ol@tusKd; udk,fhtusLd; ESpfrsKd;vk;H usifhaom yk*~Kdvf / 4: for both.
1/ ukd,fjidrf;csrf;jyD; pdwrf jidrf;csrf;aom yk*~Kdvf
1: A person with bodily peace but not mental,
2/ pdwfjidrf;csrf;jyD; ukd,frjidrf;csrf;aom yk*~Kdvf
2: with mental peace not bodily,
3/ ukd,fa&mpdwfyg rjidrf;csrf;aom yk*~Kdvf 3: without both,
4/ ukd,fa&mpdwfyg jidrf;csrf;aom yk*~Kdvf / 4: with both.
1/ aum"*&k yk*~Kdvf ] trsufa'go ra=ueyfrSKrsm;ukd a&S@wef;wifaom yk*~Kdvf
1: Person of anger/complaint,
2/ ruQ*&k yk*~Kdvf ] ol@aus;Zl;w&m;ukd ajczsufaom yk*~Kdvf
2: of hypocrisy, of ungratitude,
3/ vmb*&k yk*~Kdvf ] vmbfvmb ypPnf;OpPmukd t"duxm;aom yk*~Kdvf
3: of gain/benefits,
4/ ouUm&*&k yk*~Kdvf ] tjcHt&H tausmftapmukd t"duxm;aom yk*~Kdvf /
4: of fame/honor.
1/ warm wry&m,e ] tarSmif ('k*~wd) rS vmjyD; tarSmifoGm;rnfh yk*~Kdvf
1: persons came from woeful state (duggati) and will go to woeful states (duggati),
2/ warm aZmwdy&m,e ] tarSmif ('k*~wd) rS vmjyD; tvif; (ok*wd) oGm;rnfh yk*~Kdvf
2: persons came from woeful state (duggati) and will to go happy states (Sugati),
3/ aZmwd wry&m,e ] tvif; rS vmjyD; tarSmifoGm;rnfh yk*~Kv
d f
3: persons came from happy state and will to go woeful states ,
4/ aZmwd aZmwdy&m,e ] tvif; rS vmjyD; tvif;oGm;rnfh yk*~Kdvf /
4: persons came from happy state and will to go happy states.
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1/ oDv orm"d ynmokH;yg;vkH;ukd tav;rxm; rjznfhusifhaom yk*~Kdvf
1: A person who does not fulfil/respect virtue nor concentration nor wisdom,
2/ oDv ukdomtav;xm;jyD; orm"d ynmukd tav;rxm; rjznfhusifhaom yk*~Kdvf
2: a person who does fulfil/respect virtue but not concentration nor wisdom,
3/ oDv orm"d uko
d mtav;xm;jyD; ynmwkd@ukd tav;rxm; rjznfhusifhaom yk*~Kdvf
3: a person who does not fulfil/respect virtue and concentration but not wisdom,
4/ oDv orm"d ynmokH;yg;vkH;ukd tav;xm; jznfhusifhaom yk*~Kdvf /
4: a person who does fulfil/respect virtue, concentration and wisdom.
1/ tEkaomw*grD ] tpkH yk*~Kdvf / vlrkdufrsm;
1: Person going with the stream (the foolish),
2/ yÉdaomw*grD ] tqef yk*~Kdvf / ynm&Sdrsm;
2: against the stream (the wise),
3/ XdwwW ] &yfwnfaeaom yk*~Kdvf / tem*grf
3: standing firmly (anāgāmi),
4/ wdÀ ] wbufurf;a&muf ul;ajrmufjyD;aom yk*~Kdvf / &[Eœm /
4: having gone beyond (arahant).
1/ toy`K&do ] ,kwfrmol – ig;yg;oDv rvkHjcif; š o'<gpaom olawmfaumif;OpPm 7 yg; r&Sdjcif; š
'kp&kduf 10 yg; jyK&Sdjcif; š rdp>m'dÏd paom rdp>mr*~if 10 yg;&Sd jynfhpkHjcif;
1: Unworthy persons: persons who break the five precepts + who have no seven
jewels of the worthy, such as faith + who do ten bad deeds + who follow ten
wrong paths such as wrong view,
2/ toy`K&dow& ] ykdjyD; ,kwfrmol – olwyg;wkd@ukd rdrduJho@kd ig;yg;oDv rvkaH tmif jyKaqmifjcif; š
olwyg;wkd@ukd rdrduJhod@k o'<gpaom olawmfaumif;OpPm 7 yg; r&Sdatmif wkdufwGef;jyKaqmifjcif; š
olwyg;wkd@ukd rdrduJhod@k 'kp&kduf 10 yg; jyK&Sdatmif wku
d fwGef;jyKaqmifjcif; š olwyg;wkd@ukd rdrduJhod@k
rdp>m'dÏd paom rdp>mr*~if 10 yg;&SdjynfhpkHatmif wkdufwGef;jyKaqmifjcif;
2: more unworthy persons: persons who break the five precepts and make others to
do the same + who have no seven jewels of the worthy, such as faith and make
others to do the same + who do ten bad deeds and make others to do the same +
who follow ten wrong paths such as wrong view and make others to do the
same,
3/ oy`K&do ] olawmfaumif;ol – ig;yg;oDv vkjH cif; š o'<gpaom olawmfaumif;OpPm 7 yg;ESifh
jynfhpkHjcif; š 'kp&kduf 10 yg; rjyKr&Sd jcif; š orRm'dÏd paom orRmr*~if 10 yg;&Sdjcif;
3: worthy persons: persons who do not break the five precepts + who have seven
jewels of the worthy, such as faith + who do ten good deeds + who follow ten
right paths such as right view,
4/ oy`K&dow& ] ykdjyD; olawmfaumif;ol – olwyg;wkd@ukd rdrduJhokd@ig;yg;oDv vkHatmif jyKaqmifjcif; š
olwyg;wkd@ukd rdrduJhod@k o'<gpaom olawmfaumif;OpPm 7 yg; jynhfpkHatmif wku
d fwGef;jyKaqmifjcif; š
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olwyg;wkd@ukd rdrduJhod@k 'kp&kduf 10 yg; rjyKr&Sdatmif wkud fwGef;jyKaqmifjcif; š olwyg;wkd@ukd rdrduJhod@k
orRm'dÏd paom orRmr*~if 10 yg;&SdjynfhpkHatmif wku d fwGef;jyKaqmifjcif; /
4: more worthy persons: persons who do not break the five precepts + who have
seven jewels of the worthy, such as faith, make others to do the same; who do
ten good deeds and make others to do the same + who follow ten right paths
such as right view and make others to do the same.
yk*~Kdvf 4 rsKd; (wenf;) More four kinds/levels of person:
1/ O*~wd wnL ] w&m;pum; tusOf; =um;emumr#jzifh opPmodol
1: Uggatitaññū: persons who have ability to realize truths immediately when they
listen to a short exposition by a Buddha or an arahant,
2/ 0dyOPd wnL ] w&m;pum; =um;emjyD; oifhawmfatmif &Sif;jyrS opPmodol
2: Vipaṅcitaññū: persons who have ability to realize truths when they listen to a
detail exposition and some explination of it to some extent by a Buddha or an
arahant,
3/ ae,s ] =umjrifhpGm em=um; usifh=uHyGg;rsm;rS opPmodol
3: Neyya: persons who are to be guided or trained for some time to realize truths,
4/ y' y&r ] w&m;pum;oHukdom odjyD; opPm rodEkdifol /
4: Padaparama: persons who are not matured enough to realize truths.
yk*~Kdvf 4 rsKd; (r[murR0db*Fokwf - Oy&dyÀmo)
Four kinds of person in accordance with Mahā-kamma-vibhaṅga Sutta:
1/ 'kp&kduf 10 yg;usL;vGefjyD; tyg,fusol
1: A person having done wrong actions (ten bed deeds) goes to hell.
2/ 'kp&kduf 10 yg;usL;vGefjyD; ewfjynfa&mufol
2: A person having done wrong actions goes to heaven.
3/ 'kp&kduf 10 yg;a&Smif&Sm;jyD; ewfjynfa&mufol
3: A person having done right actions (ten good deeds) goes to heaven.
4/ 'kp&kduf 10 yg;a&Smif&Sm;jyD; tyg,fusol /
4: A person having done right actions goes to hell.
yk*~Kdvf 4 rsKd; ] tkd; 4 rsKd; (tkd; 4 rsKd; ] yk*~Kdvf 4 rsKd; )
yk*~Kdvf 5 rsKd; Five kinds of person:
1/ ydÉupmayukdom oif=um;jyD; w&m;rusifhaom yk*~Kdvf
1: A person who studies the Scriptures but does not live by dhamma,
2/ ydÉupmayukdom a[m=um;jyD; w&m;rusifhaom yk*~Kdvf
2: a person who preaches the Scriptures but does not live by dhamma,
3/ ydÉupmayukdom &Gwfzwfo&ZPsm,fjyD; w&m;rusifhaom yk*~Kdvf
3: a person who recites the Scriptures but does not live by dhamma,
4/ ydÉupmayukdom awG;awm=uHqjyD; w&m;rusifhaom yk*~Kdvf
4: a person who ponders the Scriptures but does not live by dhamma,
5/ ydÉupmayoufoufESifhom tcsdefrukefveG fapyJ w&m;usifhaom yk*~Kdvf /
5: a person who studies etc., the Scriptures as well as lives by dhamma.
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yk*~Kdvf 5 rsKd; (wenf;) More five kinds of person:
1/ ay;urf;jyD; rxDrjJh rif rav;rpm; jyKwwfaom yk*~Kdvf
1: A person who despises another after given,
2/ =um&Snaf ygif;oif;jyD; rxDrjJh rif rav;rpm; jyKwwfaom yk*~Kdvf
2: who despises another after living together long,
3/ ajymor# ,kw
H wfaom yk*~Kdvf 3: who is easy to get believed,
4/ v#yfay:avmfvnfaom yk*~Kdvf 4: who is a falter,
5/ awGa0 av;uefaom yk*~Kdvf / 5: who is foolish.
yk*~Kdvf 7 rsKd; - t&d,m yk*~Kdvf (uDÉm*D&d okwpf onf)
Seven noble persons (Kīṭāgīri Sutta):
1/ Obawmbm* 0drkwW yk*~Kdvf ] &kyfemrf ESpfzkd@rS vGwfaom yk*~Kdvf
1: One liberated-in-both ways,
2/ ynm 0drkwW yk*~Kdvf ] ynmjzifh udavomrS vGwfaom yk*~Kdvf
2: one liberated by wisdom,
3/ um, ouQd yk*~Kdvf ] ormywf &Spfyg; okcukd cHpm;jyD; udavomrS vGwfaom yk*~Kdvf
3: a body-witness,
4/ 'dÏdy`wW yk*~Kdvf ] ocFg&w&m;wkd@. qif;&Jjcif; edAŠmef.csrf;omjcif; wk@d ukd odjrif rsufarSmufjyKjyD;
4: one attained-to-views,
5/ o'<g 0drkwW yk*~Kdvf ] txufr*f okH;yg;&atmif cufcJpGm usKd;pm;&aom yk*~Kdvf
5: one liberated-by-faith,
6/ "rRmEkom&D yk*~Kdvf ] tewW ESvH;k oGif;jyD; ynmtm;oefum aomwmyefjzpfaom yk*~Kdvf
6: a dhamma-follower,
7/ o'<gEkom&D yk*~Kdvf ] tedpP ESv;kH oGif;jyD; o'<gtm;oefum aomwmyefjzpfaom yk*~Kdvf /
7: a faith-follower.
yk*~Kdvf 7 rsKd; - a&epfoOl yrm (t"dy`g,ftus,fukd O'ulyrmokwf / owWedygw / t*Fkw&W ygVd =unfhyg)
Seven kinds of person (regarding sinking into the water down):
See Udakūpama Sutta – Water Simile Discourse, Sattaṅguttara Pāḷi in detail.)
1/ a&epfjyD; jyefay:rvmol
1: A person sinking down once and staying sunk,
2/ a&epf wpf=udrfay:vmjyD; jyefepfoGm;ol
2: coming to the surface, sinking down again,
3/ a&epfjyD; jyefaygavmay:aeol
3: coming to the surface, staying there,
4/ a&epfjyD; ay:vmum [kd[kd'D'D =unfhol
4: coming to the surface, opening his eyes and looking around,
5/ a&epf ay:vmjyD; urf;bufokd@ jzwful;aeol
5: coming to the surface, heading across,
6/ a&epf ay:vmjyD; ajcaxmuf atmufajrod@k axmufrdol
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6: coming to the surface, gaining a foothold,
7/ a&epf ay:vmjyD; urf;qDokd@jzwfu;l urf;okd@a&mufjyD; ukef;xufY &yfwnfol /
7: coming to the surface, crossing over, reaching the far shore,
standing on high ground.
yk*~Kdvf 10 rsKd; Ten kinds of person:
1/ rw&m; Ekdifvkdrif;xuf pD;yGg;&SdjyD; rdrdudk,fwkdifvnf; csrf;ompGmrokH;aqmif / olwyg;wkd@ukdvnf;
rulnD ukokdvfrSKrjyKaom yk*~Kdvf
1: A person who seeks wealth unlawfully by violence but he does not make
himself happy with it nor does he share it and do meritorious deeds.
2/ rw&m; Ekdifvkdrif;xuf pD;yGg;&Sm/&SdjyD; rdrdukd,fwikd fum; csrf;ompGmok;H aqmif. / olwyg;wkd@ukdum;
rulnD ukokdvfrSKrjyKaom yk*~Kdvf
2: A person who seeks wealth unlawfully by violence; he does make himself happy
with it but he does not share it and do meritorious deeds.
3/ rw&m; Ekdifvkdrif;xuf pD;yGg;&Sm/&SdjyD; rdrdukd,fwikd fvnf; csrf;ompGmokH;aqmif. / olwyg;wkd@ukdvnf;
ulnD ukodkvfrSKjyKaom yk*~Kdvf /
3: A person who seeks wealth unlawfully by violence; he does make himself happy
with it and he shares it and does meritorious deeds.
4/ rw&m;a&m rw&m;ojzifhyg pD;yGg;&Sm/&SdjyD; rdrdukd,fwikd fvnf; csrf;ompGmrok;H aqmif /
olwyg;wkd@ukdvnf; rulnD ukokdvrf SKrjyKaom yk*~Kdvf
4: A person who seeks wealth both lawfully and unlawfully but he does not make
5/ w&m;ojzifha&m rw&m;ojzifhyg pD;yGg;&Sm/&SdjyD; rdrdu,
kd fwikd fum; csrf;ompGmok;H aqmif. / olwyg;
wk@d ukdum; rulnD ukokdvfrSKrjyKaom yk*~Kdvf
5: A person who seeks wealth both lawfully and unlawfully; he does make himself
happy with it but he does not share it and do meritorious deeds.
6/ w&m;ojzifha&m rw&m;ojzifhyg pD;yGg;&Sm/&SdjyD; rdrdu,
kd fwikd fvnf; csrf;ompGmok;H aqmif. / olwyg;
wk@d ukdvnf; ulnD ukokdvfrSKjyKaom yk*~Kdvf /
6: A person who seeks wealth both lawfully and unlawfully; he does make himself
happy with it and he shares it and does meritorious deeds.
7/ w&m;ojzifh pD;yGg;&Sm/&SdjyD; rdrdud,
k fwikd fvnf; csrf;ompGmrok;H aqmif / olwyg;wk@d ukdvnf; rulnD
ukokdvfrSKrjyKaom yk*~Kdvf
7: A person who seeks wealth lawfully without violence but he does not make
k fwikd fum; csrf;ompGmokH;aqmif. / olwyg;wk@d ukdum; rulnD
ukokdvfrSKrjyKaom yk*~Kdvf
8: A person who seeks wealth lawfully without violence; he does make himself
happy with it but he does not share it and do meritorious deeds.
k fwikd fvnf; csrf;ompGmokH;aqmif. / olwyg;wkd@ukdvnf; ulnD
ukokdvfrSKjyKaom yk*~Kdvf /
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happy with it and he shares it and does meritorious deeds.
10/ w&m;ojzifh pD;yGg;&Sm/&SdjyD; rdrdukd,fwkdifvnf; csrf;ompGmok;H aqmif. / olwyg;wkd@ukv
d nf; ulnD
ukokdvfrSKjyKonfhtjyif xkOd pPmwkd@ukd rwyfruf rpGJvrf; tjypfjrifum vGwfajrmufvdkaom^m%fjzifh
ok;H aqmifaom yk*~Kdvf /
happy with it and he shares it and does meritorious deeds. He uses his wealth
without being tied to it; sees the danger in it; understands the means of escape
from it.
xkd trsKd;tpm;rsm;wGif Among the above mentiones things:
1/ rw&m; Ekdifvrkd if;xuf pD;yGg;&Sm.
1: ‘Seeking wealth unlawfully by violence’,
2/ rdrdud,
k fwdik fvnf; csrf;ompGmrokH;aqmif /
2: ‘he does not make himself happy with it’, and
3/ olwyg;wkd@ukdvnf; rulnD ukokdvf rjyKjcif;rsm;onf uJ&h Jhxu
kd f. /
3: ‘nor does he share it and do meritorious deeds’ – are blameworthy.
4/ w&m;ojzifh pD;yGg;&Sm.
4: ‘Seeking wealth lawfully’,
5/ rdrdud,
k fwdik fvnf; csrf;ompGmokH;aqmif. /
5: ‘he does make himself happy with it’, and
6/ olwyg;wk@d ukdvnf; ulnD ukokdvf jyKjcif;rsm;onf csD;rGrf;xkduf. /
6: ‘he shares it and does meritorious deeds’ – are praiseworthy.
yk*~Kdvf (&[ef;) ukd =unfnKdjcif;Y tjypf 5 yg; Five disadventages of devotion to one person:
1/ =unfnKdcH&[ef; oHCmu ESifxw
k faomf =unfndKonfh'g,um pdwfqif;&J&jcif;
1: When the monk devoted by a lay-person, is suspended by the saṃgha,
he feels sad.
2/ =unfnKdcH&[ef; oHCmu acsmifxkd;aomf =unfndKonf'h g,um pdwfqif;&J&jcif;
2: When the monk devoted by a lay-person, is neglected by the saṃgha,
he feels sad.
3/ =unfnKdcH&[ef; t&yfwyg;zJoGm;aomf =unfndKonfh'g,um pdwfqif;&J&jcif;
3: When the monk devoted by a lay-person, is gone to a distant place, he feels sad.
4/ =unfnKdcH&[ef; vlxGufaomf =unfndKonf'h g,um pdwfqif;&J&jcif;
4: When the monk devoted by a lay-person, disrobes, he feels sad.
5/ =unfnKdcH&[ef; uG,fvGefaomf =unfndKonf'h g,um pdwfqif;&J&jcif; /
5: When the monk devoted by a lay-person, dies, he feels sad.
yk*~Kdvf (acgif;aqmifol) ESifh tkyfpk 4 rsKd; (acgif;aqmifyk*~Kdvf ESifh tkyfpk 4 rsKd; )
yk*~Kdvf owW0g ig olwyg;r&Sd / &kyfESifhemrfom&Sda=umif;ESifhywfoufjyD; ay;xm;aom Oyrmrsm; (0do'k <dr*f)
The similes regarding ‘mere mentality-materiality is, there is no being, no person’:
1/ jrif;&xm; - bD; &xm;oef &xm;tddrf ponfw@kd aygif;pnf;xm;jcif;ukd &xm;[kac:onf /
&xm;[lI oD;jcm;t&mr&Sd /
1: As axles, wheel, frame poles etc. are arranged in a certain way, then there
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comes to be the mere term of common usage ‘chariot’; there is no chariot
in the ultimate sense.
2/ tdrf – wkid f trdk; tjcif&e,f ponfw@kd aygif;pnf;xm;jcif;ukd tdrf[kac:onf /
tdrf[lI oD;jcm;t&mr&Sd /
2: As posts, roof, wattles etc. are arranged in a certain way, then there comes
to be the mere term of common usage ‘house’; there is no house in the
ultimate sense.
3/ vufoD;qkyf – vuf0g; vufacsmif; ponfw@kd aygif;pnf;xm;jcif;ukd vufoD;qkyf [kac:onf /
vufo;D qkyf [lI oD;jcm;t&mr&Sd /
3: As palm, fingers, thumb etc. are arranged in a certain way, then there comes
to be the mere term of common usage ‘fist’; there is no fist in the ultimate sense.
4/ apmif; - apmif;tdrf apmif;=uKd; ponfwkd@aygif;pnf;xm;jcif;ukd apmif; [kac:onf / apmif; [lI
oD;jcm;t&mr&Sd /
4: As body, strings etc. are arranged in a certain way, then there comes to be
the mere term of common usage ‘harp’; there is no harp in the ultimate sense.
5/ ppfwyf – ppfom; jrif; qif ponfw@kd aygif;pnf;xm;jcif;ukd ppfwyf [kac:onf / ppfwyf [lI
oD;jcm;t&mr&Sd /
5: As soldiers, horses, elephants etc. are arranged in a certain way, then there
comes to be the mere term of common usage ‘army’; there is no army in
the ultimate sense.
6/ jrKd@ - wHwkdif; tdrf aps; ponfwkd@aygif;pnf;xm;jcif;ukd jrKd@ [kac:onf / jrKd@ [lI oD;jcm;t&mr&Sd /
6: As surrounding waal, house, market etc. are arranged in a certain way, then
there comes to be the mere term of common usage ‘city’; there is no city in
the ultimate sense.
7/ opfyif – tjrpf yifpnf tcuft&Guf ponfw@kd aygif;pnf;xm;jcif;ukd opfyif [kac:onf /
opfyif [lI oD;jcm;t&mr&Sd /
7: As roots, trunk, branches etc. are arranged in a certain way, then there comes
to be the mere term of common usage ‘tree’; there is no tree in the ultimate
sense.
ykn ] aumif;rSK / b0 tqifhtwef;jrifhwufapwwfaomtvkyf / pdwftpOfukd jzLpifapwwfaomtvkyf
Merit, virtue, good deed, wholesome deed, meritorious deed/act.
ykn ud&d,m – aumif;rSK jyKjzpfa=umif; w&m; 5 yg; - jA[R% ykÀm;wkd@. t,l
(okbokwf / rZPsdryÀmoygVd / rZPsdredum,)
Five things for the performance of merit, prescribed by the Brahmins
(Subha Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ opP – trSefpum;ajymjcif; 1: Truth,
2/ wy – jcKd;jcHaom tusifh usifhjcif; 2: asceticism,
3/ jA[Rp&d, - arxkefrS a&Smifjcif; 3: celibacy,
4/ taZPse - aA'if (a0') oif,jl cif; 4: studying the Vedas,
5/ pm* - pGef@=uJay;urf;jcif; 5: generosity.
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ykn ud&d,m 0wˆK 3 yg; - aumif;rSK jzpfa=umif; w&m; 3 yg; (yknud&d,m0wˆKokwf – tÏ*FkwW&ygVd)
Three merit-makings, three bases of meritorious action:
1/ 'ger, ykn ud&d,m 0wˆK - vSL'gef;rSKukd tajccHjyD;aumif;rSKjyKjhcif;
1: Meritorious actions based upon giving/generosity,
2/ oDvr, ykn ud&d,m 0wˆK - uk,
d fusifhoDvukd tajccHjyD;aumif;rSKjyKjhcif;
2: meritorious actions based upon morality,
3/ bm0emr, ykn ud&d,m 0wˆK - w&m;tm;xkwfrSKukd tajccHjyD;aumif;rSKjyKjhcif;
3: meritorious actions based upon meditation/mental development.
(rSwfcsuf – eHygwf 1/ rsm;jyD; eHygwf 2/ ESifh 3/ enf;yg;ygu bkOf;uHenf;jyD; ,kwfedrfhaom vljzpfwwf.
(Note: A person who has meritorious actions based upon giving a lot but not so in
morality and meditation, will be reborn among humans in a unfavorable condition.
eHygwf 1/ ESif 2/ rsm;jyD; eHygwf 3/ enf;yg;ygu bkef;uH=uD;jyD; jrifhjrwfaom vljzpfwwf.
A person who has meritorious actions based upon giving and upon morality a lot
but not so in meditation, will be reborn among humans in a favorable condition.
eHygwf 1/ 2/ ESifh 3/ tm;vkH;rsm;ygu pwkr[m&mZfewfjynfY jzpfwwf.)
A person who has meritorious actions based upon giving, upon morality and
upon meditation a lot, will be reborn among the Realm of Four Great Kings.)
ykn ud&d,m 0wˆK 10 yg; (aumif;rSK jzpfa=umif; w&m; 10 yg;)
Ten merit-makings, ten bases of meritorious action:
1/ 'ge ] vSL'gef;jcif; 1: Giving, generosity,
2/ oDv ] uk, d fusifhoDv&Sdjcif; 2: morality,
3/ bm0em ] w&m;tm;xkwfjcif; 3: meditation, mental development,
4/ typm,e ] &kdaojcif; 4: reverence,
5/ a0,sm0pP ] aqmif&Gufay;jcif; 5: service,
6/ ywWd 'ge ] tr#a0jcif; 6: transferring/sharing merits,
7/ ywWm Ekarm'e ] om"kac:jcif; 7: rejoicing in others’ merits,
8/ "rR o0e ] w&m;emjcif; 8: listening to the dhamma/doctrine,
9/ "rR a'oem ] w&m;a[mjcif; 9: expounding the dhamma/doctrine,
10/ 'dÏdZkurR ] t,lrSefjcif; / 10: straightening one’s right views.
yknacwW ] aumif;rSKpkdufysKd;&m v,f,majr The field of merit.
ykÀ - &Sif (okemy& Eœ) . ESv;kH oGif;
Puṇṇa’s, an arahant (Saint), attitude toward the residences of Sunāparanta:
1/ okemy& Eœ t&yfom;rsm; qJa&;aomf ‘okemy& Eœom;rsm; awmf=uay. / ighudk rxk;d r=udw=f uay’
[k ESvH;k oGif;rnf /
1: If they, the residences of Sunāparanta, abuse him, Puṇṇa thinks thus,
“They are truly good. They do not give me a blow with a fist.”
2/ xkd;=udwf=uaomf ‘ighukd cJESifh rayguf=uay’[k ESvkH;oGif;rnf /
2: If they blow him with a fist, “They are truly good.
They do not throw me with stones.”
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3/ cJESifhayguf=uaomf ‘ighukd wkwfESifh r&kdu=f uay’[k ESvHk;oGif;rnf /
3: If they throw him with stones, “They are truly good.
They do not give me a blow with a rod.”
4/ wkwEf Sifh&kduf=uaomf ‘ighudk "g;vufeufjzifh rxkd;rckwf=uay’[k ESv;kH oGif;rnf /
4: If they give him a blow with a rod, “They are truly good.
They do not stab me with a knife.”
5/ "g;vufeufjzifh xkd;ckwf=uaomf ‘ighukd rowfjzwf=uay’ [k ESv;kH oGif;rnf /
5: If they stab him with a knife, “They are truly good. They do not take my life.”
6/ owfjzwf=uaomf ‘ighudk,fig owf&efrvkd olwkd@onf ighudk cE<mukd,f 0ÉfrS u|wfvGwfatmif
owfay;=uay.’ [k ESv;kH oGif;rnf /
6: If they take his life, “They are truly good. I need not to kill by myself to
abandon this body/aggregates.”
ykÀm; (jA[R%) 5 rsKd; (yÌuedygw / t*FkwW&ygVd) Five kinds of Brahmin:
1/ jA[Rm ESifhwlaom ykÀm; - rdbrsKd;&kd; 7 qufwikd foef@&Sif;v#uf 48 ESpfwkdif a0'usrf;rsm;ukd oif,l
jrwfaomtusifhukd usifhI w&m;ojzifh pD;yGg;&Smum q&mukd ylaZmfjyD; tdrfaxmifrjyK awmxGuf
jA[R0d[m& w&m;usifh – uG,fvGefjyD;aemuf jA[Rjynfa&mufaom ykÀm;
1: A Brahmin who was well born both sides, pure throughout seven generations,
studied Vedas for 48 years along with holy-life, then, he renounced the world
and practiced the four sublime-states in the forest, after death, attained Brahmā
heaven.
2/ ewf ESifhwlaom ykÀm; - rdbrsKd;&kd; 7 qufwkdifoef@&Sif;v#uf 48 ESpfwkdif a0'usrf;rsm;ukd oif,l
jrwfaomtusifhukd usifhI w&m;ojzifh pD;yGg;&Smum tdrfaxmifjyK om;orD;&jyD;rS awmxGuf
jA[R0d[m& w&m;usifh – uG,fvGefjyD;aemuf jA[Rjynfa&mufaom ykÀm;
2: A Brahmin ….. then, he got kids after marriage, renounced the world and …..
3/ pnf;urf;&Sdaom ykÀm; - rdbrsKd;&kd; 7 qufwkdifoef@&Sif;v#uf 48 ESpfwkdif a0'usrf;rsm;ukd oif,l
jrwfaomtusifhukd usifhI w&m;ojzifh pD;yGg;&Smum tdrfaxmifjyK om;orD;rdom;pkrsm;ESifh awm
rxGuyf J a&S;a&S; ykÀm;wk@d . pnf;urf;twkid f; vlrSKabmifY aexkdifusifh=uHaom ykÀm;
3: A Brahmin ….. then, he lived with his family throughout his life in accordance
with customs of the good brahmins.
4/ pnf;urf;ysufaom ykÀm; - rdbrsKd;&kd; 7 qufwkdifoef@&Sif;v#uf 48 ESpfwkdif a0'usrf;rsm;ukd oif,l
jrwfaomtusifhukd usifhI w&m;ojzifh pD;yGg;&Smum tdrfaxmifjyK om;orD; rdom;pkrsm;ESifh awm
rxGuyf J a&S;a&S; ykÀm;wk@d . pnf;urf;azgufzsufum vlrSKabmifY aexkdifusifh=uHaom ykÀm;
4: A Brahmin ….. then, he lived with his family throughout his life, not following
the customs of the good brahmins.
5/ 'Gef;p¾m;ESifhwlaom ykÀm; - rdbrsKd;&kd; 7 qufwikd foef@&Sif;v#uf 48 ESpfwkdif a0'usrf;rsm; ukd
oif,l jrwfaomtusifhukdusifhI w&m;ojzifha&m rw&m;ojzifhyg pD;yGg;&Sm š tdrfaxmifjyK um
om;orD; rdom;pk rsm;ESifh awmrxGufyJ vlrSKabmifY uk, d fusihfw&m; vGefpGmysufaomykÀm; /
5: A Brahmin ….. then, he lived with his family throughout his life by any
means of living, good and/or bad; his morality was corrupted.
ykÀm;wkd@. 0dZ…m 3 yg; Threefold knowledge of the Brahmins:
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1/ aqGckepfquf ykÀm; (jA[R%Zmwf) ppfppf jzpfjcif;
1: Unquestionably pure Brahmin decent back to seven generation,
2/ tbd"mefusrf; tvuFmusrf; o'Ngusrf; Áwd[mo ] orkdif;usrf; aA'ifokH;ykHwd@k Y
wpfbufurf;cyf wwfajrmufjcif;
2: mastering in the Vedas with their vocabularies, ritual, phonology, etymology
and history,
3/ Asmu&k%f; avmuD&kyf0g'usrf; r[myk&dovuQ%musrf;wk@d Y wbufurf;cyf wwfajrmufjcif;
3: mastering in philology, grammar, natural philosophy and in the marks of
great man.
ykÀm;wkd@. tajccHoabm 5 yg; Five general characters of Brahmins:
1/ pnf;pdrfukd tvk&d Sdjcif; 1: Brahmin’s aim: wealth,
2/ ynmukd avhvmjcif; 2: quest: wisdom,
3/ rEœmefv#if wnf&m&Sdjcif; 3: resolve: mantra,
4/ ,mZfylaZmfrSKukd ESvkH;oGif;jcif; 4: want: sacrifices,
5/ yef;wkid f – jA[RbakH &mufvkdjcif; / 5: ideal: brahma-world.
ykwD; Rosary beads.
ykwD; pdwf Telling/counting rosary beads.
ykxkZOf ] udavomxlajymol Worldling, common one.
yk 'd tm – ykaAŠed0gomEk\wd / 'dAŠpuQK / tmo0uQ, ^m%fo;kH yg;wk@d . tpOD;qkH;jzpfaom pmvkH;
ok;H vk;H ukd ,lxm;jcif; jzpfonf/
The abbreviation of ‘pu = pubbe-nivāsānussati + di = dibba-cakkhu + ā =
āsavakkhaya = pu di ā; meaning: recollection of previous lives + divine eyes +
extinguishing of all mental intoxicants, respectively.
ykAŠu&% 4 yg; (&[ef;awmfrsm; Oykof y0g&%m rjyKrSD aqmif&Gufxm;ESifh&rnfh tvkyfudpP 4 rsKd;)
Four things to be prepared before the Uposatha or Pavāranā,
monks’ legal cases, in the service-hall (Sīma):
1/ wHjrufvSnf;jcif; 1: Cleaning the hall (Sīma),
2/ qDrD; xGef;jcif; 2: light,
3/ aomuf okH;a& wnfxm;jcif; 3: water,
4/ ae&mcif;jcif; / 4: seat.
ykAŠudpP 5 yg; (&[ef;awmfrsm; Oykof y0g&%m jyKpY aqmif&Guf&rnfh tvkyfudpP 4 rsKd;)
Five things should be done at the beginning of Uposatha or Pavāranā,
monks’ legal cases/ceremony, in the service-hall (Sīma):
1/ Oykof y0g&%mjyK&ef rvma&mufEkdif=uaom oHCmawmfwd@k . oabmwlrSKqENukd
aqmifjcif; (oHCmawmfrsm;tm; ajym=um;av#mufxm;jcif;)
1: Report of the consent of the monks who cannot attend the ceremony,
2/ Oykof y0g&%mjyK&ef rvma&mufEkdif=uaom oHCmawmfwd@k . pif=u,frSKukd aqmifjcif;
2: report of the purity of the monks who cannot attend the ceremony,
3/ Owk &moD ae@&ufw@kd ukd ajym=um; av#mufxm;jcif;
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3: report of the date on which the service is undertaken,
4/ Oykof y0g&%mjyK=urnfh oHCmawmfrsm;. ta&twGufukd av#mufxm;jcif;
4: report of the number of monks who take part,
5/ &[ef;rdef;rrsm; (bduQKeD) rsm;u =o0g'ay;&ef awmif;yefrSK &Sdr&Sd av#mufxm;jcif; /
5: report of the whether female-monks request or not to the monks for instruction.
ykAŠm p&d, (vufOD;q&m) The first and foremost teacher, i.e., one’s parents.
ykaAŠ ed0gomEk\wd (a&S;b0rsm;ukd owd&jcif;) Remembrance of former births.
ykaAŠ ed0gomEk\wd (b0a[mif;ukd atmifharhodjrifEkdifjcif; urBmtwkdif;twmrsm;)
The amount of world-cycles regarding remembrance of former births:
1/ omoemtjyiftyrS wefckd;Á'<dyg'f&olrsm;onf urBm 40 txdom a&S;b0rsm;ukd odjrifEkdif.
1: Those who have supernatural power who also are outside the Buddha-sāsanā,
can recollect their former lives within 40 world-cydles.
2/ yuwdom0ursm;onf urBm 1000 txd a&S;b0rsm;ukd odjrifEkdif.
2: Ordinary disciples of Lord Buddha can recollect their former lives within
1,000 world-cycles.
3/ r[mom0u &Spfq,fw@kd onf urBm 100000 txd a&S;b0rsm;ukd odjrifEkdif.
3: Eighty great disciples of Lord Buddha can recollect their former lives within
100,000 world-cycles.
4/ t*~om0u ESpfyg;wkd@onf wpfoacFs ESifh urBm 100000 txd a&S;b0rsm;ukd odjrifEkdif.
4: Two chief disciples of Lord Buddha can recollect their former lives within
1 aeon and 100,000 world-cycles.
5/ yapPuAk'<gw@kd onf ESpfoacFs ESifh urBm 100000 txd a&S;b0rsm;ukd odjrifEkdif.
5: Individual Buddhas can recollect of their former lives 2 aeons and 100,000
world-cycles.
6/ bk&m;&Sifonf urBmtykdif;tjcm;r&Sd a&S;b0rsm;ukd odjrifEkdif. /
6: Lord Buddha can recollect without limitation.
yk&dr 0g (yp>dr 0g ) – 0gqkd vjynfhausmf 1 &ufae@Y 0g pwifuyfqkdjyD; oDwif;u|wf vjynfah e@ txd
3 vwkdif tcsdefumv ukd ac:onf /
Buddhist lent beginning from the first waning day of Vaazo-month to
the full-moon day of Thadingyut-month (for three months).
yk&do Man, male.
yk&do Zmwf Real manhood.
yk&do ar" Tax.
yk&do ,k* ] yk*~Kdvt f pkH twGJ Pair of persons.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; Things/dhammas to be thoroughly known:
1/ Oyg'gef. tm&kHjzpfonfh tmo0w&m;ESifh wuGjzpfaom z\ /
Contact as a condition of corruptions and of grasping.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - ESpf yg;pk Group of two items:
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1/ emrf 1: Name, mentality,
2/ &kyf 2: form, materiality.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - okH; yg;pk (a0'em 3 yg;)
Group of three items (Three kinds of feeling):
1/ okc a0'em 1: Pleasant feeling,
2/ 'kuQ a0'em 2: painful feeling,
3/ t'kuQ rokc a0'em / 3: neutral feeling.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - av; yg;pk (tm[m& 4 yg;)
Group of four items (Four kinds of food):
1/ uAVDum&m[m& 1: Solid and liquid food,
2/ z\m[m& 2: contact,
3/ raemoaÌwem[m& 3: volitional activity,
4/ 0dnm%m[m& / 4: birth-linking consciousness.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - ig; yg;pk (Oyg'geuQE<m 5 yg;)
Group of five items (Five groups of clinging):
1/ &lykyg'geuQE<m 1: Physical-groups of clinging,
2/ a0'Ekyg'geuQE<m 2: feeling-groups of clinging,
3/ onKyg'geuQE<m 3: perception-groups of clinging,
4/ ocFg&kyg'geuQE<m 4: mental formation-groups of clinging,
5/ 0dnm%kyg'geuQE<m / 5: consciousness-groups of clinging.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - ajcmuf yg;pk (twGif; tm,we 6 yg;)
Group of six items (Six internal bases):
1/ puQK - rsufpd 1: Eye,
2/ aomw - em; 2: ear,
3/ Cme - ESm 3: nose,
4/ Zd0Sg - v#m 4: tongue,
5/ um, - ukd,f 5: body,
6/ re - pdwf / 6: mind.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - ckESpf yg;pk (owWm0go 7 rsKd;)
Group of seven items (Seven abodes of beings):
1/ emewWum, emewW onD – cE<mukd,fujGJ ym; onmuGJjym;aom vl hbkH ewfbHk
1: Beings different in body and in perception such as the human, sensual heavenly
beings,
2/ emewWum, {uwW onD - cE<mukd,fujGJ ym; onmwlnDaom tyg,fav;bkH yxrpsmef ok;H bkH
2: different in body but equal in perception such as first Jāna realms and woeful
realms,
3/ {uwWum, emewW onD - cE<mukd,w
f lnD onmuGJjym;aom 'kwd,psmef wwd,psmef bkrH sm;
3: equal in body but different in perception such as second and third jāna realms,
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4/ {uwWum, {uwW onD - cE<mukd,fwlnD onmwlnDaom – pwkwˆpsmef a0[y‰Kdvf ok'<g0go
ig;bkH
4: equal in body as well as in perception such as fourth Jāna, Vehapphala and
Suddhāvāsa,
5/ tmumomeÌm,we bkH 5: Abode of infinity of space,
6/ 0dnmeÌm,we bkH 6: Abode of infinity of consciousness,
7/ tmudÌnm,we bkH / 7: Abode of nothingness.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - &Spf yg;pk (avmu"H w&m; 8 yg;)
Group of eight items (Eight worldly conditions/vicissitudes):
1/ vmabm 1: Gain,
2/ tvmabm 2: loss,
3/ ,aom 3: fame,
4/ t,aom 4: disrepute,
5/ edENH 5: blame,
6/ yoHoH 6: praise,
7/ okcH 7: pleasure,
8/ 'kuQH / 8: pain.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - ud;k yg;pk (owWm0go bkHu;kd 0)
Group of nine items (Nine abodes of beings):
1: Beings different in body and in perception such as the human,
sensual heavenly beings,
2: different in body but equal in perception such as first jhāna realms and
woeful realms,
3/ {uwWum, emewW onD - cE<mukd,fwlnD onmuGjJ ym;aom 'kwd,psmef wwd,psmef bkrH sm;
3: equal in body but different in perception such as second and third jhāna realms,
4/ {uwWum, {uwW onD - cE<mukd,fwlnD onmwlnDaom – pwkwˆpsmef a0[y‰Kdvf ok'<g0go
ig;bkH
4: equal in body as well as in perception such as fourth jhāna, Vehapphala and
Suddhāvāsa,
5/ tmumomeÌm,we bkH 5: Abode of infinity of space,
6/ 0dnm%Ìm,we bkH 6: Abode of infinity of consciousness,
7/ tmudÌnm,we bkH / 7: Abode of nothingness.
8/ ae0onmemonm,webkH 8: Abode of neither-perception-nor-non- perception,
9/ tonowf bkH / 9: Unconscious beings.
ykkdif;jcm;od&rnfh (y&dan,s) w&m;rsm; - q,f yg;pk (tm,we 10 yg;)
Group of ten items (Ten bases/sources/sense-spheres):
1/ puQK - rsufpd 1: Eye, 6/ &lyg&kH - tqif; 6: vision,
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2/ aomw - em; 2: ear, 7/ o'Ng&kH - toH 7: sound,
3/ Cme - ESm 3: nose, 8/ *E<m&kH – teH@ 8: smell,
4/ Zd0Sg - v#m 4: tongue, 9/ &om&kH - t&om 9: taste,
5/ um, - ukd,f 5: body, 10/ azgÏAŠm&kH - tawG@txd / 10: tangibility.
ylZm / ylaZmf Offering, honoring, pay homage, respect, offer.
ylaZmfcHxkdufaom yk*~Kdvf 8 a,muf (tÏuedygw / t*Fkw&W ygVd)
Eight persons who are worthy of respect/gift etc,:
1/ r*f av;yg;ukd &aeaomol 4 a,muf
1: Four persons who attain the four paths (magga),
2/ zkdvf av;yg;ukd &aeol 4 a,muf aygif; 8 a,muf /
2: four persons who attain the four fruit (phala) = 8.
ylaZmfcHxkdufaom yk*~Kdvf. w&m; 7 yg; (owWuedygw / t*Fkw&W ygVd)
Seven qualities of persons who are worthy of respect/gift etc.:
1/ rsufpdukd 'kuQ[k &SKjrifaexkdifol
1: A person dwells contemplating suffering in the eye.
2/ rsufpdukd tewW[k &SKjrifaexkid fol
2: A person dwells contemplating non-self in the eye.
3/ rsufpdukd c, ukefcrf;jcif;[k &SKjrifaexkid fol
3: A person dwells contemplating destruction in the eye.
4/ rsufpdukd 0, ysufpD;jcif;[k &SKjrifaexkid fol
4: A person dwells contemplating vanishing in the eye.
5/ rsufpdukd 0d&m* wyfrufrSKuif;v#uf &SKjrifaexkdifol
5: A person dwells contemplating fading away (no attachment) in the eye.
6/ rsufpdukd eda&m" csKyfjidrf;rSK[k &SKjrifaexkid fol
6: A person dwells contemplating cessation in the eye.
7/ rsufpdukd vGwfvGwfpGef@&rnf[k &SKjrifaexkid fol /
7: A person dwells contemplating relinquishment in the eye.
(tvm;wlyif atmufygwpfckwpfck toD;oD;wkd@rSmvnf; yk*~Kdvf 7 a,mufpD &&Sdygonf -
In the same way, there are seven persons in each of the following:
(u) em;ukd / ESm / v#m / uk,
d f / pdwfukd
(a) in the ear, the nose, the tongue, the body, the mind,
(c) &kyf / toH / teH@ / t&om / tawG@ / "rRudk
(b) in forms, wounds, odors, tastes, tactile objects, mental phenomena,
(*) puQK0dnm%f / aomw / Cme / Zd0Sg / um, / raem0dnm%fukd
(c) in eye-consciousness, ear-consciousness, nose-consciousness,
tongue-consciousness, body-consciousness, mind-consciousness,
(C) puQKor‰\ / aomw / Cme / Zd0Sg / um, / raemor‰\ukd
(d) in eye-contact, ear-contact, nose-contact, tongue-contact, body-contact,
mind-contact,
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(i) puQKor‰\Zm a0'em / aomw / Cme / Zd0Sg / um, / raemor‰\Zm a0'emukd
(e) in eye-feeling, ear-feeling, nose-feeling, tongue-feeling, body-feeling,
mind-feeling,
(p) &lyonm / o'N / *E< / &o / azgÏAŠ / "rRonmukd
(f) in perception of forms, of sounds, of odors, of tastes, of tactile objects,
of mental phenomena,
(q) &lyoaÌwem / o'N / *E< / &o / azgÏAŠ / "rRoaÌwemukd
(g) in volition regarding forms, regarding sounds, regarding odors, regarding
tastes, regarding tactile objects, regarding mental phenomena,
(Z) &lyw%Sm / o'N / *E< / &o / azgÏAŠ / "rRw%Smukd
(h) in craving for forms, for sounds, for odors, for tastes, for tactile objects,
for mental phenomena,
(ps) &ly0dwuf / o'N / *E< / &o / azgÏAŠ / "rR0dwufukd
(i) in thought about forms, about sounds, about odors, about tastes,
about tactile objects, about mental phenomena,
(n) &ly0dpm& / o'N / *E< / &o / azgÏAŠ / "rR0dpm&ukd
(j) in examination of forms, of sounds, of odors, of tastes, of tactile objects,
of mental phenomena,
(É) &lyuQE<m / a0'emuQE<m / onmuQE<m / ocFg&uQE<m / 0dnm%uQE<mukd
(k) in the form aggregate, the feeling aggregate, the perception aggregate,
the volitional activities aggregate, the consciousness aggregate.
ylaZmfcHxkdufaom yk*~Kdvf. w&m; 8 yg; (tÏuedygw / t*Fkw&W ygVd)
Eight qualities of persons who are worthy of respect/gift etc.:
1/ oDv&Sjd cif; 1: Possessing good conduct,
2/ &or#aom qGrf;abmZOfukd aumif;onfjzpfap raumif;onfjzpfap rnnf;rnL okH;aqmifjcif;
2: respectfully eating whatever he receives, good or bad,
3/ ukd,fESKwfpdwf raumif;rSKrsm;ukd pufqkyfjcif;
3: repelling the bodily, verbal and mental misconduct.
4/ oDwif;okH;abmfwd@k tm; rxdwfvef@apjcif; 4: not agigating other monks,
5/ xifpGmjyKwwfjcif; pOf;vJrSK r&Sdjcif; 5: no trick, no ploy, no gambit,
6/ olwyg;wk@d usifhonfjzpfap rusifhonfjzpfap rdrdrSmrl usifh=uHtm;xkwf xufoefaomvk@H v&Sdjcif;
6: taking up training firmly, whether or not other monks train,
7/ tusifhrSef r*~if&Spfyg; twkid f;om usifhjcif;
7: moving along only a straight path, i.e., eightfold path,
8/ t&kd;a=ua=u ta&crf;crf; ZGJjzifh tm;xkwfjcif;
8: arousing energy thus ‘let only my skin, sinews and bones remain;
let the flesh blood dry up in my body; but I will not relax my energy.’
ylaZmfcHxkdufaom yk*~Kdvf. w&m; 8 yg; (wenf;) (tÏuedygw / t*Fkw&W ygVd)
More eight qualities of persons who are worthy of respect/gift etc.:
1/ oDv&Sjd cif; 1: Possessing good conduct,
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2/ A[k[kwrsm;jcif; 2: vast learnibg,
3/ t,ltqrsm;ukd xkd;xGif;odjcif; 3: possessing of right perspective,
4/ rdwfaumif;&Sjd cif; 4: good friends,
5/ tjrifrSef&Sdjcif; 5: right view,
6/ psmefav;yg;&jcif; 6: gaining the four jhānas,
7/ ykaAŠed0gomEk\wd^m%f&jcif; 7: knowledge of recollecting former lives,
8/ 'dAŠpuQK ^m%f&jcif; / 8: possessing divine eye.
ylaZmfcHxkdufaom yk*~Kdvf. w&m; 8 yg; (wenf;) (tÏuedygw / t*Fkw&W ygVd)
More eight qualities of persons who are worthy of respect/gift etc.:
1/ 2/ 3/ txufygESifh twlwljzpfonf / 1, 2 and 3 are the same as above.
4/ =uKd;pm;tm;xkwfjcif; 4: great effort,
5/ awm&aqmufwnfjcif; 5: forest-dwelling,
6/ rarG@av#mfrSKukd onf;cHEkdifjcif; 6: vanishing discontent and delight,
7/ a=umuf xdyfvef@rSKukd ESdyfeif;I aejcif; 7: vanishing fear and terror,
8/ tmoa0gukefcrf;jyD; &[Eœmjzpfjcif; /
8: having destructed taints, being an arahant.
ylaZmfcHxkdufaom yk*~Kdvf 9 a,muf Nine persons to be respected:
t&d,myk*~Kdvf 8 a,muf  ESifh a*g=wbl yk*~Kdvf (ykxkZOftEG,fukd jzwfo)l ] 9
Eight noble persons and the clan member = 9.
ylaZmfcHxkdufaom &[ef;awmf. t*Fg 7 yg; Seven qualities of a monk to be respected:
1/ "rRnL – ygVdukd odjcif; 1: Knowing the dhamma,
2/ twˆnL - teuft"dy`g,fukd odjcif; 2: knowing the meaning,
3/ twWnL – rdrdu, kd fudk odjcif; 3: knowing himself,
4/ rwWnL – twkid f;t&Snfukd odjcif; 4: knowing moderation,
5/ umvnL - tcsdefudk odjcif; 5: knowing the proper time,
6/ y&donL – y&dowfukd odjcif; 6: knowing the assembly,
7/ yk*~v ya&my&nL – yk*~Kdvf tedrfhtjrifhukd odjcif; /
7: knowing the superior and inferior kinds of persons.
ylaZmfjcif; 2 rsKd; Two kinds of offering:
1/ tmrdo ylZm ] ypPn;f av;yg;jzifh vSL'gef;ylaZmfjcif;
1: Offering of things (four requisits),
2/ "rR ylZm ] w&m;"rRjzifh ylaZmfjcif; / 2: of dhamma.
ylyefrSK 2 rsKd; Two kinds of causing torment:
1/ um,'kp&kduf 0pD'kp&kduf raem'kp&kduf ok;H yg;ukd jyKjyD;I ylyefjcif;
1: Tormented by having engaged in bodily, verbal and mental misconduct,
2/ um,okp&kduf 0pDokp&kduf raemokp&kduf okH;yg;ukd rjyK&ao;I ylyefjcif; /
2: by having failed to engage in bodily, verbal and mental good conduct.
(ylyefrSK r&Sdjcif; 2 rsKd;rSm txufygwkd@rS qef@usifhbufjzpfonf/)
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(Two kinds of not causing torment are opposite of the above.)
ayxuftuQ&mwif Inscribing onto the palm-leaf.
ayÉaumya'o ygVd – u¾ &Spfckygaom t"dy`g,fzGifhusrf;jzpfonf / ck'Nuedum,f tkyfpkwGifyg0ifonf /
Petako-padesa: ‘Guide to Piṭaka’: It is one of the texts of the ‘Minor
Discourses’, which consistists of eight chapter, exegetical in nature.
ayw 0wˆK ygVd - ck'Nuedum,f . 7 usrf;ajrmufjzpfonf / ydwWmrsm;ESifh ywfoufaom ykH0wˆKrsm;
jzpfonf / u¾ 4 ckw@kd Y 0wˆKaygif; 51 yk'f&SdjyD; tukokdvf. qkd;usKd;rsm;ukd o&kyfaz:xm;onf /
Peta-vatthu: The seventh book of ‘the Minor Discourses’; The stories in it are
about hungry ghosts. It consists of 51 stories in 4 chapters, regarding with the
evil consequences of the unwholesome deeds.
ayr ] cspfcifESpfouf 3 yg; (arwWm ] ayr 3 yg; )
ay;urf;jcif; jyKonfh ta=umif; 8 yg; ('ge - ay;urf;jcif; jyKonfh ta=umif; 8 yg; )
ay;urf;jcif; rjyKonfh ta=umif; 4 yg; ('ge. taESmiftzGJ@ - 'ge0dedAE< - ta=umif; 4 yg; )
yJuGyfvSL&usKd; 8 yg; Eight benefits of donating adze:
1/ &J&ifhjcif; 1: Courage,
2/ rdrdud, k fudk ,kH=unfpdwfcsjcif; 2: confidence,
3/ yg&rDjznf&h ef pdwo f efjcif; 3: keen to fulfilling perfections,
4/ wnf=unfav;eufjcif; 4: steadiness/calmness,
5/ 0D&d,&Sjd cif; 5: effort,
6/ wuf=uGaom pdwf&Sdjcif; 6: active mind,
7/ tod^m%f&Sdjcif; 7: wisdom,
8/ pif=u,fjcif; / 8: cleanliness.
aygif;az:a&m,Suf pkHruf jrwfEkd;aejcif; 5 yg; (oHo*~ - aygif;az:a&m,Suf pkHruf jrwfE;kd aejcif; 5 yg; )
yHokul ouFef;aqmifjcif;. tusKd; 10 yg; Ten benefits of wearing the refuse-rag robes:
1/ ouFef;ukd rSDjyD; oifhav#mfpGmusifh&jcif; 1: Pracicing properly regarding robe,
2/ t&d,mEG,f0iftjzpf 0wfqif&jcif; 2: establishing in the first step of noble ones,
3/ apmifha&Smuf&rSK 'kuQr&Sdjcif; 3: less protecting,
4/ olwyg;wkd@tm; rrSDckd&jcif; 4: no depending others,
5/ ckd;olab; rpkd;&drf&jcif; 5: no fear of robbers,
6/ t&vG,fjyD; tjypfuif;jcif; 6: easy to get without sense of guilt,
7/ olawmfaumif;rsm; csD;rGrf;jcif; 7: praising by the virtuous,
8/ tvkdeJrSK tusKd;&jcif; 8: producing fruit of fewness of wishes,
9/ aumif;aomtusifhukd yGifhvif;apjcif; 9: conducive to holy life,
10/ twkvkdufusifholrsm; &SdvmEkdifjcif; / 10: good example for later generation.
ysufpD;a=umif;w&m; 4 rsKd; Four things that lead to ruin:
1/ oif,ljyD; jyefvnfavhusifhrSKr&Sdaom ynm 1: No practice after learning something,
2/ jyKjyifrSK r&Sdaom tdrfa[mif; 2: never fixed old house,
3/ oef@oef@&Sif;&Sif; raewwfol 3: unclean/filthy living,
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4/ arharhavsmhavsmhaeaom &[ef; / 4: heedless monk.
ysufpD;aomw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
ysif;&djcif;. ta=umif; 8 rsKd; (&[ef;) (ukodwm& rB 0wˆKokwf / tÏuedygw / t*Fkw&W ygVd)
Eight grounds for laziness for a monk:
1/ trSKudpPjyKvkyf&ef &Sdonfukd vkyfaqmifv#if yifyrf;vdrfhrnf[k rvkyfaqmifyJaejcif;
1: A monk has to do some work. He thinks, “If I work, my body will become
tired”. Thus, he does not arouse energy.
2/ trSKudpPjyKvkyfjyD;aomf jyKvkyf&onfrSm yifyrf;jyD[k qufvuf rvkyfaqmifyJaejcif;
2: A monk has done some work. He thinks, “I have done some work, my body
has become tired”. Thus, he does not arouse energy.
3/ c&D;oGm;&ef&Sdonfukd oGm;v#if yifyrf;vdrfhrnf[k roGm;yJaejcif;
3: A monk has to make a trip. He thinks, “If I make a trip, my body will
become tired”. Thus, he does not arouse energy.
4/ c&D;oGm;jyD;aemuf oGm;&onfrSm yifyrf;jyD[k vkyfp&mrsm;ukd rvkyfaqmifyJaejcif;
4: A monk has made a trip. He thinks, “I have made a trip, my body has
become tired”. Thus, he does not arouse energy.
5/ qGrf;cHpm;jyD; qGrf;jynfhpkHatmifr& qGrf;r0I tm;r&Sd[k vkyfp&mrsm;ukd rvkyfaqmifyJaejcif;
5: A monk has walked for alms-food but not got and eaten enough food. He
thinks, “I have walked for alms-food but not got and eaten enough food.
My body has become tired”. Thus, he does not arouse energy.
6/ qGrf;& qGrf;0aomf ighudk,fonf av;vH.[k vkyfaqmifp&mrsm;ukd rvkyfaqmifyJaejcif;
6: A monk has walked for alms-food and got and eaten enough food. He thinks,
“I have walked for alms-food, got and eaten enough food. my body becomes
heavy and has become tired”. Thus, he does not arouse energy.
7/ tenf;i,faom a&m*g&SdI tm;r&Sd[k vkyfaqmifp&mrsm;ukd rvkyfaqmifyJaejcif;
7: A monk has a little ill. He thinks, “I am a little ill. I need to lie down”.
Thus, he does not arouse energy.
8/ a&m*grS xajrmufjyD; tm;r&Sd[k vkyfaqmifp&mrsm;ukd rvkyfaqmifyJaejcif; /
8: A monk has recovered from illness. He thinks, “I have just recovered
from illness. My body is still weak and unwieldy”. Thus, he does not
arouse energy.
(rysif;&djcif;. ta=umif; 8 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Eight grounds for arousing energy for a monk are opposite of the above.)
ysif;&dol . qifajc 6 rsKd; Six excuses/dangers for an idle and lazy person:
1/ at;vGef;jcif; 1: It is too cool,
2/ ylvGef;jcif; 2: too hot,
3/ aemufusvGef;jcif; 3: too late,
4/ apmvGef;jcif; 4: too early,
5/ qmvGef;jcif; 5: too hungry,
6/ tpm0vGef;jcif; / 6: too full.
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ysOfcsyf (ysOfjym;) vSL&usKd; 3 yg; Three benefits of donating timber/lumber:
1/ a&$ yv†ifudk ykdifqkdifjcif; 1: Belonging to gold-couch/throne,
2/ ywWjrm; yv†ifukd ykdifqkdifjcif; 2: to ruby-couch,
3/ pENu;l yv†ifukd ykdifqkdifjcif; / 3: to sandle-wood-couch.
ysm;a& vSL&usKd; 1 yg; One benefit of donating honey:
1/ 0drkwd&W o ukd aomufokH;Ekdifjcif; 1: Enjoying the taste of deliverance.
aysmfarG@jcif; (tusKd;r&Sdaom) 4 rsKd; Four kinds of unprofitable delights:
1/ urRm&mrwm – tvkyfudpPrsm;jcif;Y aysmfarG@jcif; 1: Delight in working,
2/ b\m&mrwm – pum;ajymrSKY aysmfarG@jcif; 2: in gossiping,
3/ ed'Ng&mrwm – tdyfpufjcif;Y aysmfarG@jcif; 3: in sleeping,
4/ o*F%dum&mrwm – taygif;taz:Y aysmfarG@jcif; / 4: in companion.
jyif;pGm&,farmjcif;[lonf (t&d,myk*~Kdvfwd@k . usifh0wfY )
jyif;xefacgif;yg;aomtusifhusifhol 3 rsKd; (yk*~Kv
d f 3 rsKd; - jyif;xefacgif;yg;aomtusifhusifhol - )
jy\emar;ol. tajctae pdwfxm; 5 rsKd; (ar;jref;ol. tajctae pdwfxm; 5 rsKd; )
jy\em&Smwwfaom&[ef;. qkd;usKd; 5 yg; (qef@usifjiif;ckH jy\em&Smwwfaom&[ef;. qkd;usKd; 5 yg; )
jy\em taxGaxG tajztrsKd;rsKd; (ukrm& yOSmvnf; )
Ten great questions and their explanations:
1/ jy\em &nfne$ f;csuf wpfck – owW0grSefor# tpmtm[m&v#if wnf&mrSD&m&Sd. /
1: One question and explanation: All beings are supported/sustained by food.
2/ jy\em &nfne$ f;csuf ESpfck – emrf ESifh &kyf
2: two questions and explanation: mind and matter,
3/ jy\em &nfne$ f;csuf ok;H ck – a0'em okH;yg; 
3: three questions and explanation: three kinds of feeling,
4/ jy\em &nfn$ef;csuf av;ck – owdyÏmef av;yg;  (0g) tm[m& av;yg; 
4: four questions and explanation: four foundations of mindfulness or four kinds
of nutriment,
5/ jy\em &nfne$ f;csuf ig;ck – ÁajEN ig;yg; 
5: five questions and explanation: five faculties,
6/ jy\em &nfne$ f;csuf ajcmufck – ed\&%D,"mwf ajcmufyg; 
6: six questions and explanation: six elements of deliverance,
7/ jy\em &nfne$ f;csuf ckESpfck – aAmZPsif ckESpfyg;  (0g) 0d^mOfwnf&m;ckESpfyg; 
7: seven questions and explanation: seven factors of enlightenment or seven
stations of consciousness,
8/ jy\em &nfne$ f;csuf &Spfck – r*~if &Spfyg;  (0g) avmu"Hw&m; &Spfyg; 
8: eight questions and explanation: eightfold path or eight worldly conditions,
9/ jy\em &nfne$ f;csuf uk;d ck – owWm0go bkHu;kd 0 
9: nine questions and explanations: nine abodes of beings,
10/ jy\em &nfn$ef;csuf q,fck – ukovurRyxw&m; q,fyg;  (0g) &[EWm.*k%f q,fyg;  /
10: ten questions and explanation: ten merit-makings or arahant’s ten qualities.
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jymÉd[m ] wefckd; 3 yg; Three ways of removal:
1/ tma'oemjymÉd[m - em=um;ol. pdwft=uHukd odjyD; oHo,ukd y,fazsmufjcif;
1: Removal of doubt by knowing the listeners’ mind,
2/ Á'<djymÉd[m - wefckd;trsKd;rsKd; zefqif;jyjyD; oHo,ukd y,fazsmufjcif;
2: by performance of miracle,
3/ tEkomoeDjymÉd[m - aumif;aumif;tqkH;tray;jyD; oHo,ukd y,fazsmufjcif; /
3: by preaching.
jydwmW / ydwWm / ayw Hungry ghost.
jyKpk& vG,faom vlem&[ef;. vuQ%m 5 rsKd; Five good qualities of a sick man/monk:
1/ rdrda&m*gESifh roihfonfukd rjyKjcif; 1: not doing what is not proper for him,
2/ oifhonfukdom jyKvkyfjcif; 2: treating himself properly,
3/ aq;0g;ukd rSD0Jjcif; 3: taking the medicine timely,
4/ olemjyKaumif;tm; rdrda&m*gtajctaeukd trSeftwkid f; ajym=um;jcif;
4: telling the extent of his illness/sickness rightly,
5/ a&m*g'%fukd onf;cHEkdifjcif; / 5: enduring the pain of sickness.
(jyKpk& rvG,af om vlem&[ef;. vuQ%m 5 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five bad qualities of a sick man/monk are opposite of the above.)
jyKvkyftm;xkwfol. tpOf 6 yg; Six processes to do/work something:
1/ tm& AB"mwf ] tm;xkwfrSK 1: Initiation,
2/ eduQr"mwf ] ysif;&djcif;rS vGwfajrmufrSK 2: stepping away from laziness,
3/ y&uUr"mwf ] tqifhqifh tm;xkwfrSK 3: stepping forth,
4/ xmr"mwf ] tm; tpGrf; 4: halting to get energy,
5/ Xdwd"mwf ] wnf=unfjcif;oabm 5: standing firmly,
6/ OyuUr"mwf ] vGefpGm tm;xkwfrSKoabm / 6: great effort.
ajymqkdqkH;ronfukd em;vnfEikd folxuf em;rvnfEkdifolu rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu
vGefpGmrsm;jym;a=umif; )
ajym& qkd&cuf (ajympum; em;raxmif - a'g0p\u&%) ta=umif;w&m; 16 yg;
(tEkrmeokwf / rlvyÀmo / rZPsdredum,f)
Sixteen qualities that make a person (a monk) difficult to admonish:
1/ yg yd p> - tvkq
d kd;&Sdjcif; 1: Evil wishes,
2/ rdrdud,
k fudk csD;r$rf;jyD; olwyg;wkd@tm; uJh&J@ &SKwfcsjcif;
2: louding himself and disparaging others,
3/ trsuf=uD;jcif; 3: overcome by anger,
4/ &efjiKd;zGJ@hjcif; 4: revenge,
5/ a'go &efjiKd;pGJ =uD;jcif; 5: stubborn,
6/ a'gojzpfp&mpum; ajymqkdwwfjcif; 6: uttering words bording on anger,
7/ ar;jref;pDppf (apm'em) aomf pDppfolukd qef@usifbufjyKjcif; 7: resisting the reprover,
8/ pDppfolukd =udrf;armif;jcif; 8: denigrating the reprover,
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9/ pDppfou l kd tjypf jyefwifjcif; 9: counter-reproving the reprove,
10/ pDppfol pum;rSwyg; tjcm;pum;ajymif;jypfjcif; 10: leading the talk aside,
11/ pDppfol. pum;ukd ajyvnfatmif ,kw&Wd Sdatmif rjyef=um;Ekdifjcif; 11: failing to explain,
12/ aus;Zl;uef;wwfjcif; 12: contempt,
13/ remvkd 0efww kd wfjcif; 13: envy and avarice,
14/ pOf;vJ vSnhyf wfwwfjcif; 14: fraud and deceit,
15/ cufxef armufrmjcif; 15: abstinate and arrogance,
16/ t,ltpGJ=uD;jcif; / 16: firmly holding his own view.
(ajym& qkd&vG,f - ajympum; em;axmifaom aom0p\u&%. a=umif;w&m; 16 yg;rSm
txufygwkd@rS qef@usifbufjzpfonf/)
yGifhoD; zGg;jrifjyD; ysufpD;(ao)aomt&m 4 rsKd; Four things that die after fruit/birth:
1/ u'vD ] iSufaysmyif 1: Banana plant,
2/ a0VK ] 0g;yif 2: bamboo plant,
3/ eV ] usLyif 3: reed plant,
4/ t\w&D ] jrif;tmZmenfarG;aom jrif;r / 4: mule after birth.
yGJvrf;obif taysmf=uL;jcif;. tjypf 6 yg; Six dangers of frequenting fairs:
1/ uckefyGJ rnfonfhae&m rnfonfhtcsdefrSm &Sdrnfenf;[k ar#mfvifh&SmazG ae&jcif;
1: Longing for ‘when and where is there dancing?’
2/ oDqkdyGJ rnfonfhae&m rnfonfhtcsdefrSm &Sdrnfenf;[k ar#mfvifh&SmazG ae&jcif;
2: for ‘when and where is there singing?’
3/ azsmfajzyGJ rnfonfhae&m rnfonfhtcsdefrSm &Sdrnfenf;[k ar#mfvifh&SmazG ae&jcif;
3: for ‘when and where is there playing music?’
4/ rnfonft
h &mrsm;ukd qk=d u &Gwf=urnfenf;[k ar#mfvifh&SmazG ae&jcif;
4: for ‘when and where is there reciting?’
5/ rnfonfht&mrsm;twGuf aumif;=uD;=obm ay;&ygvdr[
fh k ar#mfvifh&SmazG ae&jcif;
5: for ‘when and where is there hand-clapping?’
6/ AkHwdk AkH&Snfrsm;ukd rnfonfah e&m rnfonfhtcsdefrSm wD;=urSmygvdrfh[k ar#mfvifh&SmazG ae&jcif; /
6: for ‘when and where is there drum-playing?’
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; Things/dhammas to be developed:
wyg;pk Group of one item:
1/ um,*wmowd / 1: Mindfullness to the body.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - ESpfyg;pk Group of two items:
1/ orx 1: Tranquility/calmimg meditation,
2/ 0dy\em / 2: insight/discerning meditation.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - ok;H yg;pk Group of three items:
1/ 0dwuf 0dpm& ESifh orm"d 1: Concentration with thinking and pondering,
2/ 0dwufryg 0dpm&om 2: Concentration without thinking but with pondering,
ygaom orm"d
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3/ 0dwuf 0dpm& ESpfrsKd;vkH; 3: Concentration without both thinking and pondering
rygaom orm"d / (with neither).
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - av;yg;pk (owdyÏmef 4 yg;)
Group of four items (Four foundations of mindfulness):
1/ um,mEky\em owdyÏmef ] cE<mukd,fudk owdw&m;jzifh tzefzef &SKrSwfjcif;
1: Contemplation of/on body,
2/ a0'emEky\em owdyÏmef ] cHpm;&rSK a0'emukd owdw&m;jzifh tzefzef &SKrSwfjcif;
2: of feeling/sensation,
3/ pdwWmEky\em owdyÏmef ] rdrdpdwfudk owdw&m;jzifh tzefzef &SKrSwfjcif;
3: of mind,
4/ "rRmEky\em owdyÏmef ] txufygw@kd rS usef&Sdaom "rRoabmrsm;ukd owdw&m;jzifh
tzefzef &SKrSwfjcif; / 4: of mind-objects/phenomena.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - ig;yg;pk (t*Fg 5 yg;&Sdaom orRm orm"d)
Group of five items: (Fivefold ‘right/perfect concentration’):
1/ yDwd z&%wm ] ESpfoufjcif;yDwdjzifh wuk,
d fvHk; ysH@ESH@jidrfoufjcif;
1: Suffusion with delight,
2/ okc z&%wm ] csrf;omrSKjzifh wukd,fvHk; ysH@ESH@jidrfoufjcif;
2: suffusion with happiness,
3/ apawm z&%wm ] qENjzifh wukd,fvkH; ysH@ESH@jidrfoufjcif;
3: suffusion with will,
4/ tmavmu z&%wm ] tvif;a&mifjzifh wukd,fv;kH ysH@ESH@jidrfoufjcif; /
4: suffusion with light,
5/ ypPa0uQ% edrdwW ] qifjcif^m%ftm&kH edrdwjf zifh wukd,fvkH; ysH@ESH@jidrfoufjcif; /
5: reviewing signs.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - ajcmufyg;pk (om&%d, w&m; 6 yg; - toufxufqkH;
atmihfarh usifh=uH&rnfh w&m;)
Group of six items (Six things conducive to communal living):
4/ w&m;ojzifh &aom ypPnf;ukd 4: sharing the rightful gift,
nDnGw0f rf;ajrmufpGm r#a0 ok;H pGJjcif;
5/ oDvESifh jynfph kHjcif; 5: virtue, moral conduct,
6/ orRm 'dÏd tjrifrSef&Sdjcif; / 6: right view.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - ckESpfyg;pk (aAmZPsif 7 yg; )
Group of seven items (Seven factors of enlightenment):
1/ owd oarŠmZPsif 1: Mindfulness,
2/ "rR 0dp, oarŠmZPsif 2: investigation of the dhamma,
3/ 0D&d, oarŠmZPsif 3: zeal,
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4/ yDwd oarŠmZPsif 4: joy,
5/ y\'<d oarŠmZPsif 5: tranquility of mind,
6/ orm"d oarŠmZPsif 6: concentration,
7/ OayuQm oarŠmZPsif / 7: equanimity.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - &Spfyg;pk (t&d,m r*~if 8 yg; )
Group of eight items (Noble eightfold path):
1/ orRm 'dÏd 1: Right view/understanding,
2/ orRm ouFy` 2: right thought/intention,
3/ orRm 0gpm 3: right speech,
4/ orRm urR Eœ 4: right action/conduct,
5/ orRm tmZD0 5: right livelihood/occupation,
6/ orRm 0g,mr 6: right effort/endeavor,
7/ orRm owd 7: right mindfulness/awareness,
8/ orRm orm"d / 8: right concentration.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - uk;d yg;pk (0dok'<d 9 yg;)
Group of nine items (Nine stages of purification):
1/ oDv 0dok'<d 1: Purification of morality,
2/ pdwW 0do'k <d 2: purification of mind,
3/ 'dÏd 0do'k <d 3: purification of view,
4/ ucFg 0dw&% 0dok'<d 4: purification by overcoming doubt,
5/ r*~gr*~ ^m% '\e 0do'k <d 5: purification by knowledge and vision of what is
path and what is not-path,
6/ yÉdy'g ^m% '\e 0do'k <d 6: purification by knowledge and vision of
the path-progress,
7/ ^m% '\e 0dok'<d 7: purification of knowledge and vision,
8/ ynm 0dok'<d 8: purification of wisdom,
9/ 0drkwWd 0dok'<d / 9: purification of deliverance.
yGg;rsm;tyfaom (bma0wAŠ) w&m;rsm; - q,fyg;pk (uokd%f; 10 yg; )
Group of ten items (Ten physical devices used as meditation-objects):
1/ yx0D uokd%f; 1: Earth device,
2 tmayg uokd%f; 2: water device,
3/ awaZm uokd%f; 3: fire device,
4/ 0ga,m uokd%f; 4: wind device,
5/ eDv uokd%f; 5: dark blue device,
6/ yDw uokd%f; 6: yellow device,
7/ avm[dw uokd%f; 7: dark red device,
8/ =o'gw uok% d f; 8: white device,
9/ tmavmu uok% d f; 9: light device,
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10/ y&d p>d EMmumo uokd%f; / 10: space device.
(z)
zefqif;&Sif Creator, First cause.
zefqif;&Sif 0g' Creationism.
za,mif;wkid f vSL&usKd; 3 yg; (qDrD;wkid f - za,mif;wkdif - vSL&usKd; 3 yg; )
zv / zdkvf ] tusKd;quf Fruition, fruit, result, effect.
zvormywf Deep absorption into the fruition (phala).
zvormywf 3 rsKd; Three kinds of fruition-absorption:
1/ r*~geEœ& zvormywf ] t&[wWr*f &jyD;jyD;csif; t&[wWzkdvf 0ifpm;jcif;
1: Fruition-absorption soon after attainment of path (magga),
2/ 0VÍe zvormywf ] &[EœmjzpfjyD;aemuf t&[wWzv
kd fukd tvk&d Sdwikd f; 0ifpm;jcif;
2: fruition-absorption as an arahant does whenever he wishes,
3/ tm,kocFg&- (tm,kygvu- / ZD0dwocFg&-) zvormywf ] toufcsKyfjidrf;rnfukd
,m,Dwm;xm;Ekdifatmif (raoao;atmif) t&[wWzkdvfukd 0ifpm;jcif; /
3: fruition-absorption for life maintaining.
z\ ] tawG@txd Contact, sense-impression.
z\ (or‰\) 6 yg; Six kinds of contact:
1/ puQK or‰\ 1: Eye-contact,
2/ aomw or‰\ 2: ear-contact,
3? Cme or‰\ 3: nose-contact,
4/ Zd0Sg or‰\ 4: tongue-contact,
5/ um, or‰\ 5: body-contact,
6/ raem or‰\ / 6: mind-contact.
zkH;uG,fjcif; 3 rsKd; Three covers not to be seen:
1/ wHwdik f; tumt&Hjzifh zkH;uG,fjcif; 1: covering with wall, fence etc.,
2/ a&jzifh zkH;uG,fjcif; 2: with water,
3/ t0wf zkH;uG,fjcif; / 3: with cloth.
zkH;uG,fxm;aom (xm;rS oifhawmfaom) t&m 3 rsKd; Three things practiced in secret:
1/ rdef;r 1: Women,
2/ ykÀm;wkd@. rEœef 2: mantra of Brahmins,
3/ t,lrSm; rdp>m'dÏd / 3: wrong views.
azgufjyefaom/yuwdr[kwfaom aq;rsm;/tpmrsm; (r[m0duÉ aq;=uD; - azgufjyefaom/yuwdr[kwfaom
aq;rsm;/tpmrsm; - tqdyfajzaq; )
azgÏAŠ / azgÏAŠm&kH Tangible, touch.
azsmufEkdifcJaom w&m; 5 yg; Five things hard to make a push against:
1/ pGJvrf;rSK &m* 1: Passion-surge/flow,
2/ rauseyfrSK a'go 2: ill-will-surge,
3/ awGa0rSK arm[ 3: delusion-surge,
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4/ ^m%ftjrif &Sif;vif;xif&Sm;aejcif; 4: clear understanding,
5/ c&D;oGm;vkad om pdwf / 5: urge for taking a trip.
azsmf&nf 8 rsKd; (&[ef;awmfrsm;ESifh tyfpyfonf / rGef;vGjJ yD;aomfvnf; aomufo;kH aumif;onf)
Eight kinds of juice that are suitable for monks (even after mid-day):
1/ o&ufoD; azsmf&nf 1: Mango juice,
2/ oajyoD; azsmf&nf 2: rose-apple juice,
3/ awmiSufaysmoD; azsmf&nf 3: wild banana juice,
4/ tdrfiSufaysmoD; azsmf&nf 4: tamed banana juice,
5/ opfrnfpnf (r,fZ,f)oD; azsmf&nf 5: the fruit juice of bassia latifolia,
6/ oyspfo;D azsmf&nf 6: grape juice,
7/ =umpG,f azsmf&nf 7: lotus sprout juice,
8/ zufouf (wa&mf)oD; azsmf&nf / 8: red creeper juice.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; Dhammas/things to be made to arise:
wpfyg;pk (^m%f 1 yg;) Group of one item (a kind of knowledge):
1/ tuky` ^m%f ] rysufpD;Ekdifaom ^m%f /
1: Unshakable knowledge.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - ESpfyg;pk (^m%f 2 yg;)
Group of two items (Two kinds of knowledge):
1/ c, ^m%f ] ukefcrf;ysufpD;onfukd jrifaom ^m%f
1: Knowledge of destruction of the defilements,
2/ tEky`g' ^m%f ] rjzpfvmonfudk jrifaom ^m%f /
2: of their non-recurrance.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - ok;H yg;pk (^m%f 3 yg;)
Group of three items (Three kinds of knowledge):
1/ twdwf ^m%f 1: Knowledge of the past,
2/ tem*wf ^m%f 2: of the future,
3/ ypPKyèf ^m%f / 3: of the present.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - av;yg;pk (^m%f 4 yg;)
Group of four items (Four kinds of knowledge):
1/ "rR ^m%f ] w&m;awmfukd odjcif; 1: Knowledge of dhamma,
2/ tEG, ^m%f ] tpOfwpdkdufodjcif; 2: of what is consonant with it,
3/ t&d, ^m%f ] jzLpifoef@&Sif;aomtod 3: of noble mind,
4/ orRKwd ^m%f ] avmuYowfrSwfxm;aomtod / 4: conventional knowledge.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - ig;yg;pk (^m%f 5 yg;ESifh,SOfaom orm"d)
Group of five items (Fivefold knowledge of right concentration):
1/ ypPKyÈM okc tm,wd H okc0dygu orm"d ] ,ckrsufarSmufrSmvnf;csrf;om aemiftem*wf
rSmvnf; csrf;omusKd;&Sdaom orm"d
1: The concentrated knowledge for both present and future happiness,
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2/ t&d, ed&mrdo orm"d ] jzLpifjyD; wyfrufjcif;uif;aom orm"d
2: the concentrated knowledge faultless and free from worldliness,
3/ tumyk&doao0dw orm"d ] yuwdvlom;wkd@ r&Ekdif ryGg;Ekdifaom orm"d
3: the concentrated knowledge not practiced by the unworthy,
4/ oEœ y%Dw orm"d ] jidrf;at;jrifhjrwfaom orm"d
4: the concentrated knowledge calm and perfect,
5/ oawm0 ormyZ…e oawm0 0kÏme orm"d ] owdjzifh 0ifpm; owdjzifh xajrmufaom orm"d /
5: the concentrated knowledge attained and arisen with mindfulness.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - ajcmufyg;pk (oww0d[m& ] tjrJ ESvH;k oGif;ae&rnfhw&m; 6 yg; )
Group of six items (Six stable states):
1/ tqif; &lyg&kHukd jrifjyD; ESpfoufrSK rESpfoufrSK rjzpfyJ owd qifjcif^m%fjzifh aexkdifjcif;
1: Being neither pleased nor displeased but mindful through seeing,
2/ toH o'Ng&kHukd =um;jyD; ESpfoufrSK rESpfoufrSK rjzpfyJ owd qifjcif^m%fjzifh aexkid fjcif;
2: being neither pleased nor displeased but mindful through hearing,
3/ teH@ *E<m&kHudk erf;&SLjyD; ESpfoufrSK rESpfoufrSK rjzpfyJ owd qifjcif^m%fjzifh aexkid fjcif;
3: being neither pleased nor displeased but mindful through smelling,
4/ t&om &om&kHukd pm;jyD; ESpfoufrSK rESpfoufrSK rjzpfyJ owd qifjcif^m%fjzifh aexkdifjcif;
4: being neither pleased nor displeased but mindful through tasting,
5/ tawG@ azgÏAŠm&kHukd awG@xdjyD; ESpfoufrSK rESpfoufrSK rjzpfyJ owd qifjcif^m%fjzifh aexkdifjcif;
5: being neither pleased nor displeased but mindful through touching,
6/ t=uHtpnf "rRm&kHudk =uHawG;jyD; ESpfoufrSK rESpfoufrSK rjzpfyJ owd qifjcif^m%fjzifh aexkdifjcif; /
6: being neither pleased nor displeased but mindful through cognizing/thinking
mental objects.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - ckESpfyg;pk (onm 7 yg;)
Group of seven items (Seven perceptions):
1/ tedpP onm ] rjrJygwum; [laom todonm 1: Perception of impermanence,
2/ tewW onm ] twW ig r[kwfygwum; [laom todonm 2: of not-self,
3/ tokb onm ] rwifhw,fygwum; [laom todonm 3: of foulness,
4/ tm'De0 onm ] tjypfrsm;vS. wum; [laom todonm 4: of danger,
5/ y[me onm ] y,fpGef@vjkd cif;[laom todonm 5: of abandonment,
6/ 0d&m* onm ] wyfrufrSKuif;vkdjcif;[laom todonm 6: of dispassion,
7/ eda&m" onm ] csKyfjidrf;vkdjcif; [laom todonm / 7: of cessation.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - &Spfyg;pk (r[myk&do0dwuf ] a,mufsm;jrwfwkd@.
t=uHtpnf 8 yg; )
Group of eight items (Eight thoughts of a great man):
1/ tydp> ] tvked nf;rSK 1: The thought of few-wants,
2/ oEœKÏ ] a&mifh&JvG,frSK 2: of contentment,
3/ y0d0dwW ] wukd,fwnf; jidrf;csrf;pGmaexkid frSK 3: of solitude,
4/ tm&'<0D&d, ] usKd;pm;tm;xkwfrSK 4: of effort,
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5/ OyÏdw owd ] owdtjrJ0if qifjcifaerSK 5: of mindfulness,
6/ orm[dw ] wnf=unfrSK 6: of concentration,
7/ yn0g ] ynm&SdrSK 7: of wisdom,
8/ edy`yÌ ] e,fcsJ@w&m; enf;yg;rSK /
8: of not increasing/proliferation on worldly affairs.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - uk;d yg;pk (onm 9 yg;)
Group of nine items (Nine perceptions):
1/ tokb onm ] rwifhw,fygwum; [laom todonm 1: Perception of foulness,
2/ r&% onm ] aorsKd;csnf;ygwum; [laom todonm 2: of death,
3/ tm[ma& yÉduv
l onm ] tpmtm[m&Y pufqkyfrSK rwG,fwmrSK [laom todonm
3: of the loathsomeness of food,
4/ oAŠavmau tebd&wd onm ] avmu okH;yg;ukd rwyfrufjcif; [laom todonm
4: of distaste for the whole world,
5/ tedpP onm ] rjrJygwum; [laom todonm 5: of impermanence,
6/ tedapP 'kuQ onm ] rjrJaoma=umifh qif;&Jjcif;jzpf&. [laom todonm
6: of the suffering in impermanence,
7/ 'kauQ tewW onm ] qif;&Jaoma=umifh twW igr[kwfygwum; [laom todonm
7: of impersonality in suffering,
8/ y[me onm ] y,fpGef@vjkd cif;[laom todonm 8: of relinquishment,
9/ 0d&m* onm ] wyfrufrSKuif;vkdjcif;[laom todonm / 9: of dispassion.
jzpfaptyfaom (Oy`ga'wAŠ) w&m;rsm; - q,fyg;pk (onm 10 yg;) txufyg onm 9 yg;xJY
Group of ten items (Ten perceptions):
Add the following one (no. 10) into the above.
10/ eda&m" onm ] csKyfjidrf;vkdjcif; [laom todonm - xnfhaygif;yg /
10: Perception of cessation.
jzpfay:aomw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
jzwfykH y,fykH 8 rsKd; (vl@tok;H tESKH; jzwfykH y,fykH 8 rsKd; )
jzwf&rnfw h &m; 5 yg; (=o& rBm*d, - umrbkHESifh qufEG,faeaom - oHa,mZOf 5 yg; )
jzLpifjcif; (a0g'ge) 3 yg; Three kinds of cleansing/purification:
1/ ukd,fusifhoDv jzLpifjcif; 1: Purification of morality,
2/ wnf=unfrSK orm"d jzLpifjcif; 2: of concentration.
3/ ynm jzLpifjcif; / 3: of wisdom.
jzLpifaomw&m; ] u%S 2 yg; Two bright-dhammas:
1/ [d&D – raumif;rSKrS&Sufjcif; 1: Moral shame/sense of shame,
2/ =owWy` - raumif;rSKrSa=umufjcif; / 2: moral dread/fear of bad deed.
zGg;buf Two or more persons born at the same time.
zGg;bufawmf 7 yg; The seven persons who were born simultaneously
along with Siddhattha (Buddha-to-be),
the seven connatals of Siddhattha:
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1/ umVK'g,D 1: Minister Kāludāyī,
2/ ,aom"&m 2: Princess Yasodharā,
3/ tmeEN nDawmf 3: Prince Ānanda (Buddha’s coursion),
4/ qEN trwf 4: Minister Chanda,
5/ uEœu jrif; 5: Kantaka, a Royal stallion,
6/ a&$tkd;=uD;av;vk;H  6: Four treasure-pots, four jars of gold,
7/ aAm"dyif / 7: Bodhi Tree (Bo-tree).
zGg;jrifjcif; (*ABm 0uU Eœd) 4 rsKd; Four modes of rebirth:
1/ owd rygyJ trd0rf;- odk@ oufqif; / -rSmae / -rS xGufjcif;
1: Descending, staying and leaving all unknowingly into the mother’s womb,
2/ owd jzifh trd0rf;odk@ oufqif;jyD; owd rygyJ trd0rf;-rSmae / -rS xGufjcif;
2: descending knowingly but staying and leaving unknowingly into
the mother’s womb,
3/ owd jzifhtrd0rf;-od@k oufqif; / -rSmaejyD; owd rygyJ trd0rf;-rS xGufjcif;
3: descending and staying knowingly but leaving unknowingly into
the mother’s womb,
4/ owd jzifhtrd0rf;-od@k oufqif; / -rSmae / -rS xGufjcif; /
4: descending, staying and leaving all knowingly into the mother’s womb.
(A)
Av (Akdv)f ] tm;aumif; tm;&Sdjcif; Power, strength.
Av (Akdv)f 5 yg; (aAm"d yuQ, d )
Av 5 wef (tm; 5 rsKd ; ESifhwl.) Five powers:
1/ um, Av ] uk, d ftm;aumif;jcif; 1: Power of physical body,
2/ ^m% Av ] tod^m%f tm;aumif;jcif; 2: of wisdom,
3/ pm&dwW Av ] uk, d fhusifhoDv tm;aumif;jcif; 3: of morality,
4/ rdwW Av ] rdwfaqG tm;aumif;jcif; 4: of friends,
5/ abm* Av ] pnf;pdrfypPn;f OpPm tm;aumif;jcif; / 5: of wealth.
Avd ] ylaZmfjcif;5 rsKd; Five oblations:
1/ ^mwd Avd ] aqGrsKd;wk@d tm; ay;urf; ylaZmfjcif; 1: Oblation to kids and kins,
2/ twdxd Avd ] {nfhonfwkd@tm; ay;urf; ylaZmfjcif; 2: to guests,
3/ ykAŠayw Avd ] uG,fvGefoGm;=uolwkd@tm; ukokdvfjyKtr#a0ylaZmfjcif; 3: to the departed,
4/ &mZ Avd ] rif;wk@d tm; ylaZmfjcif; 4: to the king,
5/ a'0wm Avd ] ewfwd@k tm; ylaZmfjcif; / 5: to deities.
A[k\kw Vast knowledge.
Amukv rax&f – bk&m;&Sif. om0ursm;wGif oufawmft&SnfqkH;jzpfonf / vl 'g,um tjzpfjzihf
ESpf 80 aecJhv#uf &[ef;jyK 80 0g&&SdjyD; oufawmf 160 rSm edAŠmef0ifpHawmfrlonf /
Bākula: His life was the longest among the Buddha’s immediate disciples. He
spent 80 years of lay-manhood and then became a monk lasting 80 years as well.
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At age 160, he passed away (entered into the state of nibbāna).
Amukv rax&f. tHh=obG,f&m 37 yg; (Amukvokwf / Oy&dyÀmo / rZPsdredum,ygVd)
Thirty-seven wonders of Arahant Bākula:
1/ (0gawmf 80 twGif;) umr0dwuf – umr*k%fpyfaom t=uHtpnf r&Sdjcif;
1: (Throughout his 80 years of monkhood) he has no thought of sensual pleasure,
2/ Asmyg'0dwuf – rauseyf a'goESifhpyfaom t=uHtpnf r&Sdjcif; 2: of ill-will,
3/ 0d[d Ho0dwuf – nSif;qJvkdaom t=uHtpnf r&Sdjcif; 3: of harm,
4/ umronm r&Sdjcif; 4: no sensual perception,
5/ Asmyg' onm r&Sdjcif; 5: no hateful perception.
6/ 0d[d Ho onm r&Sdjcif; 6: no harmful perception,
7/ aqGrsKd;rawmfol vSLaom ouFef;ukd rcH,lbl;jcif;
7: no accepting the robe offered by lay persons who are not his relatives,
8/ ouFef;csKyf&ef t0wfpukd "g;jzifh rjzwfb;l jcif;
8: never cutting robe-material with a knife,
9/ ouFef; rcsKyfbl;jcif; 9: never sewing the robe,
10/ ouFef; aq;rqkd;bl;jcif; 10: never dying the robe,
11/ uxdefouFef; wpf=udrfr# rcsKyfbl;jcif; 11: never sewing the Kathina-robe,
12/ &[ef;awmfrsm; ouFef;csKyf&m ryg0ifb;l jcif;
12: never taking part in group-sewing the robe,
13/ yifhzdwfaomqGrf;ukd rom,mbl;jcif;
13: never accepting offering alms-food,
14/ wpfOD;OD;u yifhzdwfrl aumif;avpG[laom pdwft=uH rjzpfb;l jcif;
14: never having such thought as “It will be good if someone invites me for food’,
15/ jrKd@&Gm tdrfwHpufjrdwftwGif; wpf=udrfr# rxkdifbl;jcif; 15: never sitting in a house,
16/ jrKd@&GmtwGif; wpf=udrfr# qGrf;rpm;bl;jcif;
16: never eatting in a village or in a town,
17/ rmwk*grukd rdef;r[laomtrSwo
f nmjzifh r=unfhbl;jcif;
17: never looking at a woman with a thought of woman,
18/ rmwk*gr (rdef;rom;) tm; av;yk'fyg *gxmr#jzifhyif w&m;ra[mbl;jcif;
18: never giving a discourse to a woman, even four-lined verse,
19/ bduLQ eDrwkd@ausmif;okd@ ra&mufbl;jcif; 19: never going to a nunnary,
20/ bduQLeDrtm; w&m;ra[mbl;jcif; 20: never giving a discourse to a nun,
21/ oduQrmeftm; w&m;ra[mbl;jcif; 21: never giving a discourse to a trainee,
22/ omra%tm; w&m;ra[mbl;jcif; 22: never giving a discourse to a novice,
23/ OyZPsm,fq&mjyKY &SifjyK ray;bl;jcif; 23: never been a preceptor of a novice,
24/ OyZPsm,fq&mjyKY &[ef;cH ray;bl;jcif; 24: never been a preceptor of a monk,
25/ &[ef;wpfyg;tm;r# ed\,nf; ray;bl;jcif; 25: never giving instruction to a monk,
26/ omra%wk@d . tvkyftau|;tjyKtpkukd rcHb;l jcif;
26: never being served by novices,
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27/ a&csKd;tdrfY a&rcsKd;bl;jcif; 27: never taking bath at a bath-house,
28/ qyfysmrSKef@o;kH jyD; a&rcsKd;bl;jcif; 28: never using bath-powder,
29/ ighukd qkyfe,f (ESdyf) ay;yg[k rajymbl;jcif; 29: never being massaged,
30/ cE<mukd,fY EGm;Ekd@wpfnSpfcef@=umavmufatmifyif tema&m*g rjzpfb;l jcif;
30: never being ill even for a duration of drawing a drop of milk from a cow,
31/ o#do#m;oD;ykdif;r#aom aq;ukyd if rokH;aqmif rpm;aomufbl;jcif;
31: never taking a bit of herbal medicine,
32/ wHuJysOfukd rSDI rtdyfbl;jcif; 32: never leaning against a support,
33/ tdyf&mY avsmif;I rtdyfbl;jcif; 33: never lying down on a bed,
34/ &GmteD;ausmif;Y 0gruyfqdb
k ;l jcif;
34: never residing during rainy-retreat near a village,
35/ &[ef;jyKjyD; 7 &ufomv#if udavom&Sdoljzpfjcif;
35: having mental defilements just for seven days after monkhood,
36/ oufawmf 160 / 0gawmf 80 wpfausmif;0if wpfausmif;xGuf oGm;a&mufjyD; y&dedAŠmefpHawmf
rlrnfh ta=umif; ajym=um;owif;ay;jcif;
36: imforming the fellow-monks from door to door by saying,
“Today, I will realize the Nibbāna”;
37/ awaZmuokd%f;jzifh y&dedAŠmefpH0ifI rkav;yef;ikHtqif;&Sdaom "mwfawmfrsm;om =uGif;usefjcif; /
37: His body is consumed by fire by itself (tejokasiṇa) and leaving a collection of
small relics resembling jasmine buds.
Am&m%oDjrKd@ - **Fgjrpfurf;Y &SdaomjrKd@ / Ak'<bmomESifh [dENLusrf;rsm;Y tvGefxif&Sm;onf / bk&m;&Sifonf
w&m;OD; "rRp=umukd TjrKd@Y a[mawmfrlonf / [dENLbmom0ifwkd@. tjrifhjrwfqkH;aomjrKd@ jzpfonf /
Bārāṇasī: a city on bank of the River Ganges (Gangā River) which is very famous
in both Buddhist and Hindu scriptures. Lord Buddha gave His very first speech,
Dhamma-cakka, near this city. Hindus regard it as the holiest city.
Am&m%oD csJ h Exaggerate, elaborate.
Am[kopP (t=um;tjrif tavhtvmrsm;jcif;) . vuQ%m ta=umif;w&m; 9 yg;
Nine components of learning/general knowledge:
1/ a&S;uqnf;yl; avhvmrSKrsm;&Sdjcif; 1: Previous effort made for learning,
2/ t=udrf=udrf tzefzef ar;jref;pkHprf;jcif; 2: being a constant enquirer,
3/ olawmfaumif;w&m; tm;xkwfjcif; 3: practice of good dhamma,
4/ tjypfuif;aomtwwfynmukdavhvmjcif; 4: pursuit of blameless knowledge,
5/ o'<gpaom ÁajENrsm; &ifhusufjcif; 5: maturity of faculties such as faith,
6/ udavomrS a0;atmifa&Smifjcif; 6: keeping away from mental defilements,
7/ t=um;tjrif enf;yg;olukd a&Smifjcif; 7: not association with the ignorant,
8/ t=um;tjrif rsm;olukd qnf;uyfjcif; 8: association with the learned,
9/ Á&d,mykxfwikd f;Y A[kokwrsm;&ef pdwfnGwf pdwfa&S@oGm;&Sdjcif; /
9: inclination for expending knowledge in all postures.
AdENK ] tpuftaysmuf Dot, speck.
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AdrŠdom&rif;=uD;. olaX;=uD; 5 a,muf (olaX;=uD; 5 a,muf - AdrŠdom&rif;=uD;. - )
Adrmef Edifice, big building, mansion.
Ad\Ekd; ([dENLbk&m;) – avmu=uD;ukd wnfwef@atmif apmifha&Smufaom [dENLbk&m;
A Hindu God who is responsible for ‘maintenance’ of the world.
ADZ Gene, seed, inherent character, trait.
ADZ *grf 5 rsKd; Five kinds of seed-growth:
1/ yifpnf 1: Truck-growth,
2/ tjrpf 2: root-growth,
3/ tqpf 3: joint-growth,
4/ tnGef@ 4: sprout-growth,
5/ taph / 5: seed-growth.
ADv;kH iSufi,fESifh odef;iSuf=uD; jyKdifqkdifcef; (rdrdusufpm;&m-pm;usuf- r[kwfaomae&m-ADvkH;iSufi,f.
ae&mY usufpm;aoma=umifh ysufpD;&aomodef;iSuf )
Ak'< ] opPmodjrifol The Enlightened/Awakened One.
Ak'< 4 rsKd; Four kinds/levels of Buddha:
1/ orRmorŠK'< ] opPmodjyD; odjrifatmifa[mjyEkdifaom bk&m; 1: Universal Buddha,
2/ yapPu Ak'< ] opPmodjyD; odjrifatmifra[mjyEkdifaom bk&m; 2: Individual/Isolated Buddha,
3/ om0u Ak'< ] opPmw&m; em=um;jyD; odjrifol (&[Eœm) 3: Disciple Buddha,
4/ okw Ak'< ] t=um;tjriftodtjrifrsm;ol / 4: Vast knowledge Buddha.
Ak'< *g,m (*,m) The place where Buddha attained enlightenment.
Ak'<udpP 5 yg;
The Five series of the Buddha’s doings within a twenty-four-hour day:
1/ yka&bwW Ak'<udpP ] eHeufcif;ykdif; qGrf;rpm;rSD bk&m;&Sif. vkyfief;pOf – qGrf;cHjcif;
eda&m"ormywf 0ifpm;awmfrljcif;
1: The Buddha’s morning doings: receiving food, cessation-trance etc.,
2/ yp>mbwW Ak'<udpP ] ae@cif;ykdif; qGrf;pm;jyD; bk&m;&Sif. vkyfief;pOf – t"dutm;jzifh
'g,um 'g,dumr wk@d tm; w&m;a[mjcif;
2: after meal (lunch) doings: mainly giving sermons to lay-persons,
3/ yk&dr,mr Ak'<upd P ] nOfhOD;,Hykdif; bk&m;&Sif. vkyfief;pOf - t"dutm;jzifh &[ef;wk@d tm;
w&m; a[mjcif;
3: doings in the first watch of the night: mainly giving sermons to monks and nuns,
4/ rZPsdr,mr Ak'<udpP ] oef;acgif,Hykdif; bk&m;&Sif. vkyfief;pOf – t"dutm;jzifh ewfjA[Rm wkd@tm;
w&m;a[mjcif;
4: doings in the first watch of the night: mainly giving sermons to heavenly beings,
5/ yp>dr,mr Ak'<udpP ] rkd;aomuf,Hykdif; bk&m;&Sif. vkyfief;pOf – tem;,lawmfrljcif; /
5: doings in the last watch of the night: taking rest.
Ak'< aCmo / t&Sif r[m - emrnftxif&Sm;qkH;aom ax&0g' tÏuxm usrf;jyK q&mawmf jzpfonf /
ydÉuwfygVdusrf;trsm;pkukd tzGifh tÏuxmrsm; a&;om;cJhonf ? ol. txif&Sm;qkH; usrf;rSm
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0dok'<dr*f  jzpfzG,&f Sdygonf / tdENd, ajrmufyikd f;wGif c&pf 5 &mpk tOD;ykdif;Y zGg;jrifol [k
,k=H unf=uygonf /
Mahā Buddhaghosa: The most famous commentator in Theravāda Buddhism; he
compiled the commentaries on most of the Pāli Texts. Probably the most famous
book is ‘Visuddhi-magga - The Path of Purification’. He was believed to be born
in northern Indian in early fifth century CE.
Ak'< aCmo / t&Sif r[m / jyKpkaom tÏuxmygVdrsm;
The commentaries compiled by Mahā Buddhaghosa:
0dok'<d r*~ tÏuxm ] ydÉu ok;H ykH tÏuxm tusOf;
Visuddhimagga Aṭṭhakathā Concise commentary to Tipitaka,
orEœygom'dum tÏuxm ] 0denf;ig;usrf; tÏuxm
Samantapāsādikā Commentary to Vinaya,
ucFg0dw&%D tÏuxm ] ygwdarmuf tÏuxm
Kaṅkhāvitaraṇī Commentary to Pātimokkha,
okr*Fv0dvmodeD tÏuxm ] 'DCedum,f tÏuxm
Sumaṅgalavilāsinī Commentary to Dīgha Nikāya,
om&wˆyumodeD tÏuxm ] rZPsdredum,f tÏuxm
Sāratthapakāsinī Commentary to Majjhima Nikāya,
raem&xyl&%D tÏuxm ] t*Fkw&W edum,f tÏuxm
Manorathapūraṇī Commentary to Aṅguttara Nikāya,
y&rwâZmwdum tÏuxm ] ck'NuygX tÏuxm ESifh okwWedygwf tÏuxm
Paramatthajotikā Commentary to Khuddakapāṭha and Suttanipāta,
"rRy' tÏuxm ] "rRy' tÏuxm
Dhammapada Aṭṭhakathā Commentary to Dhammapada,
Zmwu tÏuxm ] Zmwu tÏuxm
Jātaka Aṭṭhakathā Commentary to Jātaka,
tÏomvdeD tÏuxm ] "rRo*F%D tÏuxm
Aṭṭhasālinī Aṭṭhakathā Commentary to Dhammasaṅgaṇī,
oarRm[0daem'eD tÏuxm ] 0dbif; tÏuxm
Sammohavinodanī Aṭṭhakathā Commentary to Vibhaṅga,
yÌyu&% tÏuxm ] usef&Sdaom tbd"rRm ig;usrf;wkd@. tÏuxm /
Paṅcapakaraṇa Aṭṭhakathā Commentary to remaining five books of
Abhidhamma.
Ak'< Z,EœD th.
The 2500 Celebration of Buddha-sāsanā, which fell
the year 1956-1957.
Ak'< "rR (Ak'<omoem) The Teaching of the Buddha, Buddha’s Dispensation.
Ak'< ae@ (uqkefvjynfh) The birth/death/enlightenment-day of Buddha, Vesak day
(Visākhā in Pāli). (Usually falls on the full-moon day of May.)
Ak'<blrd 4 yg; (bk&m;&Sif. &yfwnf&m) Four grounds for Buddha-hood:
1/ O\m[ ]=uKd;pm;tm;xkwfrSK 1: Edneavour,
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2/ OrR*F ] ynm=uD;rm;rSK 2: higher intelligence,
3/ t0wˆme ] =uH@ckdifrSK 3: firm standing,
4/ [dwp&d, ] tusKd;&Sdonfukd usifhrSK / 4: beneficial practice.
Ak'< &kyfyGg;awmf Buddha-statue, Buddha-image.
Ak'<0if tcsKyfZ,m; (a&S;a&S;aom bk&m;&Sif24 qlESifh a*gwrbk&m;&Sif aygif; ] 25 ql)
Lists of the 25 Buddhas and each one’s name, father, son, life-span etc.:
1? bk&m;bGJ@awmf 1- 'DyuF&m 2- aum¾n 3- r*Fv
1: Name: 1: Dīpaṅkarā 2: Koṇḍañña 3: Maṅgala
2? urBmtrnf om&r¾ om& om&r¾
2: world’s name: Sāramaṇḍa Sāra Sāramaṇḍa
3? aejynfawmf &rRm0wD &rRm0wD OwW&
3: capital city: Rammāvatī Rammāvatī Uttara
4? crnf;awmf oka'0 okeEN OwW&
4: father: Sudeva Sunanda Uttara
5? r,fawmf okar"m okZmwm OwW&m
5: mother: Sumedhā Sujātā Uttarā
6? jymom'f 3 aqmif [Ho/aumÌ/r,l& okpd/ok&kpd/okb ,o0g/&kpdrm/od&drm
6: 3 mansions: Haṃsa, Koṅca, Suci, Suruci, Yasavā, Rucimā,
Mayūra Subha Sirimā
7? rdzk&m; y'krm &kpda'0D ,o0wD
7: wife: Padumā Rucidevī Yasavatī
8? om;awmf OobuQE< 0dZdwaoe oDv0
8: son: Usabhakkhandha Vijitasena Sīlava
9? pnf;pdrfpHESpf ESpf 1-aomif; ESpf 1-aomif; ESpf 9-axmif
9: years of kingship: 10,000 years 10,000 years 9,000 years
10? awmxGuf,Of qif,Of &xm;,Of jrif;,Of
10: vehicle for
renunciation: elephant coach horse
11? 'ku&U p&d,musifhcsdef 10-v 10-v 8-v
11: length of austerity: 10 months 10 months 8 months
12? aAm"dyif anmif=uwfyif eyJyif uef@aumfyif
12: enlightenment-tree: ficus obtusifoltia lannea grandis Ceylon ironwood
13? vufsm&Hax&f okr*Fv b'N oka'0
13: chief monk
of right side: Sumaṅgala Bhadda Sudeva
14? vuf0J&Hax&f wd\ okb'N "rRa'0
14: chief monk
of left side: Tissa Subhadda Dhammadeva
15? tvkyftau|; om*w tEk&k'< ygvdw
15: personal attendant: Sāgata Anuruddha Pālita
[330]
16? vufsm&Hax&Dr eENm wd\m oD0vm
16: chief nun
of right side: Nandā Tissā Sīvalā
17? vuf0J&Hax&Dr okeENm Oywd\m taomum
17: chief nun
of left side: Sunandā Upatissā Asokā
18? ^m%fawmftjrifh 80-awmif 88-awmif 88-awmif
18: hight: 80 cubits 88 cubits 88 cubits
19? toufwrf; ESpf 1 odef; ESpf 1 odef; ESpf 9 aomif;
19: life span: 100,000 years 100,000 years 90,000 years
20? apwDtjrifh 36-,lZem 7-,lZem 30-,lZem
20: pagoda’s height: 36 yūjanā 7 yūjanā 30 yūjanā
21? yg&rD jznfhcsdef ----- 16-oacFs urBm1odef; 16-oacFs urBm1odef;
21: the length of 16 aeons and 16 aeons and
fulfilling pāramī: ----- 100,000 world- 100,000 world-cycles
22? a*gwrbk&m;avmif; okar"m&aoh 0dZdwm0Dp=umrif; ok&kpd ykÀm;
22: the name of
“Gotama” then: Sumadhā Vijitāvī Suruci
23? urBmta&twGuf 4-oacFsurBm 1-odef; 3-oacFsurBm 1-odef; 2-oacFsurBm 1-odef;
23: how many world- 4 aeons and 3 aeons and 2 aeons and
cycles ago: 100,000 world- 100,000 world- 100,000 world-cycles.
1? bk&m;bGJ@awmf 4- okre 5- a&0w 6- aombdw
1: Name: 4: Sumana 5: Revata 6: Sobhita
2? urBmtrnf om&r¾ om&r¾ om&r¾
2: world’s name: Sāramaṇḍa Sāramaṇḍa Sāramaṇḍa
3? aejynfawmf arcv ok"n0wD ok"rR
3: capital city: Mekhala Sudhaññavatī Suddhama
4? crnf;awmf ok'wW 0dykv ok"rR
4: father: Sudatta Vipula Suddhama
5? r,fawmf od&drm 0dykvm ok"rRm
5: mother: Sirimā Vipulā Suddhamā
6? jymom'f 3 aqmif pEN/okpEN/0ÉHo ok'\e/&we*ƒd ukrk'/emVde/y'kr
tma0V
6: 3 mansions: Canda, Sucanda, Sudassana, Kumuda, Nāḷina,
Vaṭaṃsa Rananagghi, Āveḷa Paduma
7? rdzk&m; 0ÉHou
d m ok'\em r%dvm
7: wife: Vaṭaṃsikā Sudassanā Maṇilā
8? om;awmf tEkyr 0&k% oD[
[331]
8: son: Anupama Varuṇa Sīha
9? pnf;pdrfpHESpf ESpf 9000 ESpf 6000 ESpf 9000
9: years of kingship: 9000 years 6000 years 9000 years
10? awmxGuf,Of qif,Of &xm;,Of jymom'f,Of
10: vehicle for
renunciation: elephant coach mansion,
11? 'ku&U p&d,m 10-v 7-v 7-&uf
11: length of austerity: 10 months 7 months 7 days
12? aAm"dyif uHah umfyif uHah umfyif uHah umfyif
12: enlightenment- tree: Ceylon ironwood, Ceylon ironwood, Ceylon ironwood
13? vufsm&Hax&f o&% 0&k% tor
13: chief monk
of right side: Saraṇa Varuṇa Asama
14? vuf0J&Hax&f bm0dwwW jA[Ra'0 okaewW
14: chief monk
of left side: Bhāvitatta Brah,adeva Sunetta
15? tvkyftau|; Oa'e orB0 taemr
15: personal attendant: Udena Sambhava Anoma
16? vufsm&Hax&Dr aom%m b'Ng eukvm
16: chief nun
of right side: Soṇā Bhaddā Nakulā
17? vuf0J&Hax&Dr Oyaom%m okb'Ng okZmwm
17: chief nun
of left side: Upasoṇā Subhaddā Sujātā
18? ^m%fawmftjrifh 90-awmif 80-awmif 58-awmif
19? toufwrf; ESpf 9-aomif; ESpf 6-aomif; ESpf 9-aomif;
20? apwDtjrifh 4-,lZem apwDtrsm; apwDtrsm;
20: pagoda’s height: 4 yūjanā many pagodas many pagodas
21? yg&rD jznfhcsdef ----- ----- 4oacFs urBm1odef;
21: the length of 4 aeons and
fulfilling pāramī: ----- ----- 100,000 world cycles
22? a*gwrbk&m;avmif; twkve*g;rif; twda'0ykÀm; okZmwykÀm;
22: the name of
“Gotama” then: Atula Atideva Sujāta
23: how many 2 aeons and 2 aeons and 2 aeons and
world-cycles ago: 100,000 world- 100,000 world- 100,000 world-cycles.
[332]
1? bk&m;bGJ@awmf 7- taemr'\D 8- y'kr 9- em&'
1: Name: 7: Anomadassī 8: Paduma 9: Nārada
2? urBmtrnf 0& 0& 0&
2: world’s name: Vara Vara Vara
3? aejynfawmf pEN0wD prù "n0wD
3: capital city: Candavatī Campaka Dhaññavatī
4? crnf;awmf ,o0g tor oka'0
4: father: Yasavā Asama Sudeva
5? r,fawmf ,aom"&m torm taemrm
5: mother: Yasodharā Asamā Anomā
6? jymom'f 3 aqmif od&D/Oyod&D/0Å eENKwW&/0okwW&/ Zdw/0dZdw/tbd&mr
,okwW&
6: 3 mansions: Sirī, Upasirī, Nanduttara, Lita, Vijita,
Vaḍḍha Vasuttara, Abhirāma
Yasuttara
7? rdzk&m; od&drm OwW&m 0dZdwaoem
7: wife: Sirimā Uttarā Vijitasenā
8? om;awmf Oy0g% &rR eENKwW&
8: son: Upavāṇa Ramma Nanduttara
9? pnf;pdrfpHESpf ESpf 1-aomif; ESpf 1-aomif; ESpf 9-axmif
10? awmxGuf,Of a&$xrf;pOf &xm;,Of ajcusif
10: vehicle for
renunciation: palanquin coach on foot
11? 'ku&U p&d,m 10- v 8- v 7- &uf
12? aAm"dyif azguf=uH@yif a=umifv#myif a=umifv#m=uD;yif
12: enlightenment-tree: terminalia arjuna Indian trumpet Indian trumpet
flower flower
13? vufsm&Hax&f edob omv b'Nomv
13: chief monk
of right side: Nisabha Sāla Bhaddasāla
14? vuf0J&Hax&f taemr Oyomv 0dZdwrdwW
14: chief monk
of left side: Anoma Upasāla Vijitamitta
15? tvkyftau|; 0&k% 0&k% 0gaoÏ
15: personal attendant: Varuṇa Varuṇa Vāseṭṭha
16? vufsm&Hax&Dr okEN&D &m"m OwW&m
16: chief nun
[333]
of right side: Sundarī Rādhā Uttarā
17? vuf0J&Hax&Dr okrem ok&m"m z*~KeD
17: chief nun
of left side: Sumanā Surādhā Phaggunī
18? ^m%fawmftjrifh 58- awmif 58- awmif 88- awmif
19? toufwrf; ESpf 1-odef; ESpf 1-odef; ESpf 6- aomif;
20? apwDtjrifh 25- ,lZem apwDrsm; 4- ,lZem
20: pagoda’s height: 25 yūjanā many pagodas 4 yūjanā
21? yg&rD jznfhcsdef 16 oacFs urBm1odef; - - - - - 4 oacFs urBm1odef;
21: the length of 16 aeons and ----- 4 aeons and
fulfilling pāramī: 100,000 world- 100,000 world-cycles.
22? a*gwrbk&m;avmif; bDvl;ppfol=uD; jcaoFhrif; &aoh&[ef;
22: the name of
“Gotama” then: Ogre general Lion king recluse
23: how many 1 aeon and 1 aeon and 1 aeon and
world-cycles ago: 100,000 world- 100,000 world- 100,000 world-cycles.
1? bk&m;bGJ@awmf 10- y'krkw&W 11- okar" 12- okZmw
1: Name: 10: Padumuttara 11: Sumedha 12: Sujāta
2? urBmtrnf om& r¾ r¾
2: world’s name: Sāra Maṇḍa Maṇḍa
3? aejynfawmf [Hom0wD ok'\e okr*Fv
3: capital city: Haṃāvatī Sudassana Sumaṅgala
4? crnf;awmf tmeENm ok'wW O*~w
4: father: Ānanda Sudatta Uggata
5? r,fawmf okZmwm ok'wWm ybm0wD
5: mother: Sujātā Sudattā Pabhāvatī
6? jymom'f 3 aqmif e&0g[e/,o0g[e/ okpENe/uÌe/ od&D/Oyod&D/eEN
0o0wWD od&d0Åe
6: 3 mansions: Naravāhana, Sucandana, Sirī, Upasirī,
Yasavāhana, Kaṅcana, Nanda
Vasavattī Sirivaḍḍhana
7? rdzk&m; 0ok'wWm okrem od&DeENm
7: wife: Vasidattā Sumanā Sirīnandā
8? om;awmf OwW& ykeAŠok Oyaoe
8: son: Uttara Punabbasu Upasena
[334]
9? pnf;pdrfpHESpf ESpf 1-aomif; ESpf 9-axmif ESpf 9-axmif
10? awmxGuf,Of jymom'f,Of qif,Of jrif;,Of
10: vehicle for
renunciation: mansion elephant horse
11? 'ku&U p&d,m 7- &uf 15- &uf 9- v
11: length of austerity: 7 days 15 days 9 months
12? aAm"dyif xif;&SL;yif rtl=uD;yif =ucwf0g;yif
12: enlightenment-tree: great pine anthocelphalus thorny bamboo
cadamba
13? vufsm&Hax&f a'0v o&% ok'\e
13: chief monk
of right side: Devala Saraṇa Sudassana
14? vuf0J&Hax&f okZmw oAŠumr oka'0
14: chief monk
of left side: Sujāta Sabbakāma Sudeva
15? tvkyftau|; okre om*& em&'
15: personal attendant: Sumana Sāgara Nārada
16? vufsm&Hax&Dr trdwm &mrm em*g
16: chief nun
of right side: Amitā Rāmā Nāgā
17? vuf0J&Hax&Dr torm ok&mrm em*ormvm
17: chief nun
of left side: Asamā Surāmā Nāgasamālā
19? toufwrf; ESpf 1- odef; ESpf 9- aomif; ESpf 9- aomif;
20? apwDtjrifh 12- ,lZem apwDrsm; 3- *g0kwf
20: pagoda’s height: 12 yūjanā many pagodas three fourth
yūjanā
21? yg&rD jznfhcsdef ----- ----- -----
21: the length of
fulfilling pāramī: ----- ----- -----
22? a*gwrbk&m;avmif; ZÉdvrif; OwW&vkvif p=um0aw;rif;
22: the name of
“Gotama” then: Jaṭila Uttara a universal monarch
23? urBmta&twGuf urBm 1-odef; urBm 3-aomif; urBm 3-aomif;
23: how many 100,000 30,000 30,000
world-cycles ago: world-cycles, world-cycles, world-cycles.
[335]
1? bk&m;bGJ@awmf 13- yd,'\D 14- twˆ'\D 15- "rR'\D
1: Name: 13: Piyadassī 14: Atthadassī 15: Dhammadassī
2? urBmtrnf 0& 0& 0&
2: world’s name: Vara Vara Vara
3? aejynfawmf ok"n0wD aomb% o&%
3: capital city: Sudhaññavatī Sobhaṇa Saraṇa
4? crnf;awmf ok'wW om*& o&%
4: father: Sudatta Sāgara Saraṇa
5? r,fawmf pENm ok'\em okeENm
5: mother: Candā Sudassanā Sunandā
6? jymom'f 3 aqmif okedrv/0drv/*d&d*k[ tr&/*d&d/ok*d&d0g[e t&Z/0d&Z/ok'\e
6: 3 mansions: Sunimala, Vimala, Amara, Giri, Araja, Viraja,
Giriguha Sugirivāhana Sodassana
7? rdzk&m; 0drvm 0domcg 0dpdaumVd
7: wife: Vimalā Visākhā Vicikoḷi
8? om;awmf uÌema0v aov ykn0Åe
8: son: Kaṅcanavela Sela Puññavaḍḍhana
9? pnf;pdrfpHESpf ESpf 9- axmif ESpf 1- aomif; ESpf 8-axmif
10? awmxGuf,Of &xm;,Of jrif;,Of jymom'f,Of
10: vehicle for
renunciation: coach horse mansion
11? 'ku&U p&d,m 6- v 8- v 7- &uf
12? aAm"dyif a&cHwufyif pum;yiff oHowfyif
12: enlightenment-tree: crataeva magnolia stereosohermum
hygrophyla fimbriotum
13? vufsm&Hax&f ygvdw oEœ y'kr
13: chief monk
of right side: Pālita Santa Paduma
14? vuf0J&Hax&f oAŠ'\D OyoEœ zk\a'0
14: chief monk
of left side: Sabbadassī Upasanta Phussadeva
15? tvkyftau|; aombdw tb, okaewW
15: personal attendant: Sobhita Abhaya Sunetta
16? vufsm&Hax&Dr okZmwm "rRm acrm
16: chief nun
of right side: Sujātā Dhammaā Khemā
[336]
17? vuf0J&Hax&Dr "rR'dEMm ok"rRm opPemrm
17: chief nun
of left side: Dhammadinnā Sudhammā Saccanāmā
19? toufwrf; ESpf 9- aomif; ESpf 1- odef; ESpf 1- odef;
20? apwDtjrifh 3- ,lZem apwDrsm; 3- ,lZem
20: pagoda’s height: 3 yūjanā many pagodas 3 yūjanā
21? yg&rD jznfhcsdef ----- ----- -----
21: the length of
22? a*gwrbk&m;avmif; u\yykÀm; okoDr&aoh od=um;rif;
22: the name of
“Gotama” then: Kassapa Susīma King of Devas
23? urBmta&twGuf 118- urBm 118- urBm 118- urBm
23: how many 118 118 118
1? bk&m;bGJ@awmf 16- od'<wˆ 17- wd\ 18- zk\
1: Name: 16: Siddhattha 17: Tissa 18: Phussa
3? aejynfawmf a0bm& acru umodu
3: capital city: Vebhāa Khemaka Kāsika
4? crnf;awmf Oa'e ZeoE< Z,a'o
4: father: Udena Janasandha Jayadesa
5? r,fawmf okz\m y'krm od&drm
5: mother: Suphassā Padumā Sirimā
6? jymom'f 3 aqmif aumu/oky`v/ *k[maov/em&do,/ *&kVyuQ/[Ho/
aumuem' edob ok0Àom&
6: 3 mansions: Koka, Suppala, Guhāsela, Garuḷapekkha,
Kokanāda Nārisaya, Nisabha Haṃsa, Suvaṇṇasāra
7? rdzk&m; aomre\m okb'Ng udoma*gwrD
7: wife: Somanassā Subhaddā Kisāgotamī
8? om;awmf tEkyr tmeEN tEkyr
8: son: Anupama Ānanda Anupama
9? pnf;pdrfpHESpf ESpf 1- aomif; ESpf 7- axmif ESpf 9- axmif
[337]
10? awmxGuf,Of a&$xrf;pif jrif;,Of qif,Of
10: vehicle for
renunciation: palanquin horse elephant
11? 'ku&U p&d,m 10- v 8- v 6- v
12? aAm"dyif r[mavSum;yif ydawmufyif o#do#m;yif
12: enlightenment-tree: gloden silk-cotton pterocarpus phyllanthus
indicus simplex
13? vufsm&Hax&f orŠv jA[Ra'0 ok&uQdw
13: chief monk
of right side: Sambala Brahmadeva Surakkhita
14? vuf0J&Hax&f okrdwW O', "rRaoe
14: chief monk
of left side: Sumitta Udaya Dhammasena
15? tvkyftau|; a&0w or*F obd,
15: personal attendant: Revata Samaṅga Sabhiya
16? vufsm&Hax&Dr oD0vm zk\m pmvm
16: chief nun
of right side: Sīvalā Phussā Cālā
17? vuf0J&Hax&Dr ok&mrm ok'wWm Oypmvm
17: chief nun
of left side: Surāmā Sudattā Upasālā
19? toufwrf; ESpf 1- odef; ESpf 1- odef; ESpf 9- aomif;
20? apwDtjrifh 4- ,lZem 3- ,lZem apwDtrsm;
20: pagoda’s height: 4 yūjanā 3 yūjanā many pagodas
21? yg&rD jznfhcsdef ----- ----- -----
21: the length of
22? a*gwrbk&m;avmif; r*Fv&aoh okZmwrif; 0dZdwm0Drif;
22: the name of
“Gotama” then: Maṅgala Sujāta Vijitāvī
23: how many 94 92 92
1? bk&m;bGJ@awmf 19- 0dy\D 20- odcD 21- a0\bl
[338]
1: Name: 19: Vipassī 20: Sikhī 21: Vessabhū
3? aejynfawmf AE<KrwD t&k%0wD taemr
3: capital city: Bandhumatī Aruṇavatī Anoma
4? crnf;awmf AE<Kr t&k% oky`wDw
4: father: Bandhuma Aruṇa Suooatīta
5? r,fawmf AE<KrwD ybm0wD ,o0wD
5: mother: Bandhumatī Pabhāvatī Yasavatī
6? jymom'f 3 aqmif eEN/okeEN/od&drm okpENu/*d&d/0ob &kpd/ok&kpd/&wd0Åe
6: 3 mansions: Nanda, Sunanda, Sucandaka, Ruci, Siruci
Sirimā Giri, Vasabha Rativaḍḍhana
7? rdzk&m; ok'\em oAŠumrm okpdwWm
7: wife: Sudassanā Sabbakāmā Sucittā
8? om;awmf or0wWuQE< twkv okyÀk'<
8: son: Samavatta- Atula Suppabuddha
kkhandha
9? pnf;pdrfpHESpf ESpf 8- axmif ESpf 7- axmif ESpf 6- axmif
10? awmxGuf,Of &xm;,Of qif,Of a&$xrf;pif,Of
10: vehicle for
renunciation: coach elephant palanquin
11? 'ku&U p&d,m 8- v 8- v 6- v
12? aAm"dyif ocGuyf if o&ufjzLyif tif=uif;yif
12: enlightenment-tree: trumpet flower mango sal tree
13? vufsm&Hax&f c¾ tbdbl aom%
13: chief monk
of right side: Khaṇḍa Abhibhū Soṇa
14? vuf0J&Hax&f wd\ orB0 OwW&
14: chief monk
of left side: Tissa Sambhava Uttara
15? tvkyftau|; taomu acruF& OyoEœ
15: personal attendant: Asoka Khemaṅkara Upasanta
16? vufsm&Hax&Dr pENm ocdvm &mrm
16: chief nun
of right side: Candā Sakhilā Rāmā
17? vuf0J&Hax&Dr pENrdwmW y'krm ormvm
17: chief nun
of left side: Candamittā Padumā Samālā
[339]
19? toufwrf; ESpf 8- aomif; ESpf 7- aomif; ESpf 6- aomif;
20? apwDtjrifh 7- ,lZem 3- ,lZem apwDrsm;
20: pagoda’s height: 7 yūjanā 3 yūjanā many pagodas
21? yg&rD jznfhcsdef ----- ----- -----
21: the length of
22? a*gwrbk&m;avmif; twkve*g;rif; t&dENrrif; ok'\erif;
22: the name of
“Gotama” then: Atula Arindama Sudassana
23: how many 91 31 31
1? bk&m;bGJ@awmf 22- uukoE< 23- aum%m*re 24- u\y
1: Name: 22: Kakusandha 23: Koṇāgamana 24: Kassapa
2? urBmtrnf b'N b'N b'N
2: world’s name: Bhadda Bhadda Bhadda
3? aejynfawmf acr0wD aomb0wD Am&m%oD
3: capital city: Khemavatī Sobhavatī Bārāṇasī
4? crnf;awmf t*~d'wW ,n'wW jA[R'wW
4: father: Aggidatta Yaññadatta Brahmadatta
5? r,fawmf 0domcg OwW&m "e0wD
5: mother: Visākhā Uttarā Dhanavatī
6? jymom'f 3 aqmif umr/umr0À/ wkodw/oEœKodw/ [Ho/,o/od&deEN
umrok'<d oEœKÏ
6: 3 mansions: Kāma, Tusita, Haṃsa, Yasa,
Kāmavaṇṇa, Santusita, Sirinanda
Kāmasuddhi Santuṭṭha
7? rdzk&m; a&mpdeD &kpd*wWm okeENm
7: wife: Rocinī Rucigattā Sunandā
8? om;awmf OwW& owˆ0g[ 0dZdwaoe
8: son: Uttara Satthavāha Vijitasena
9? pnf;pdrfpHESpf ESpf 4000 ESpf 3000 ESpf 2000
10? awmxGuf,Of &xm;,Of qif,Of jymom'f,Of
10: vehicle for
[340]
renunciation: cauch elephant mansion
11? 'ku&U p&d,m 8- v 6- v 7- &uf
12? aAm"dyif ukuUKdyif a&ozef;yif yanmifyif
12: enlightenment-tree: rain tree water sycamore banyan
13? vufsm&Hax&f 0d"k& bda,smo wd\
13: chief monk
of right side: Vidhura Bhiyyosa Tissa
14? vuf0J&Hax&f oÍD0 OwW& bm&'GgZ
14: chief monk
of left side: Saṅjīva Uttara Bhāradvāja
15? tvkyftau|; Ak'<dZ aomwˆdZ oAŠrdwW
15: personal attendant: Buddhija Sotthija Sabbamitta
16? vufsm&Hax&Dr omrm ork'Ng twkvm
16: chief nun
of right side: Sāmā Samuddā Atulā
17? vuf0J&Hax&Dr pr`g OwW&m O&ka0Vm
17: chief nun
of left side: Campā Uttarā Uruveḷā
19? toufwrf; ESpf 4- aomif; ESpf 3- aomif; ESpf 2- aomif;
20? apwDtjrifh 1- *g0kwf apwDrsm; 1- ,lZem
20: pagoda’s height: one fourth yūjanā many pagodas 1 yūjanā
21? yg&rD jznfhcsdef ----- ----- -----
21: the length of
22? a*gwrbk&m;avmif; acrrif; yAŠwrif; aZmwdygvvkvif
22: the name of
“Gotama” then: Khema Pabbata Jotipāla
23? urBmta&twGuf T b'NurBm T b'NurBm T b'NurBm
23: how many Bhadda, Bhadda, Bhadda,
world-cycles ago: in this world, in this world, in this world.
1? bk&m;bGJ@awmf 25- a*gwr
1: Name: 25: Gotama,
2? urBmtrnf T b'NurBm
2: world’s name: Bhadda,
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3? aejynfawmf uydv0wf
3: capital city: Kapilavatthu,
4? crnf;awmf oka'<g'e
4: father: Suddhodana,
5? r,fawmf r[mrm,m
5: mother: Mahāmāyā,
6? jymom'f 3 aqmif &rR/ok&rR/okb
6: 3 mansions: Ramma, Suramma, Subha,
7? rdzk&m; ,aom"&m (b'NuÌem)
7: wife: Yasodhara (Bhaddakaṅcanā),
8? om;awmf &m[kvm
8: son: Rāhulā,
9? pnf;pdrfpHESpf 29- ESpf
9: years of kingship: 29 years,
10? awmxGuf,Of jrif;,Of
10: vehicle for
renunciation: horse,
11? 'ku&U p&d,m 6- ESpf
11: length of austerity: 6 years,
12? aAm"dyif anmifyif
12: enlightenment-tree: pipal tree, Bo-tree,
13? vufsm&Hax&f Oywd\ (om&dykwW)
13: chief monk
of right side: Upatissa (Sāriputta),
14? vuf0J&Hax&f aumvdw (arm*~vme)
14: chief monk
of left side: Kolita (Moggalāna),
15? tvkyftau|; tmeEN
15: personal attendant: Ānanda,
16? vufsm&Hax&Dr acrm
16: chief nun
of right side: Khemā,
17? vuf0J&Hax&Dr Oy`v0Àm
17: chief nun
of left side: Uppalavaṇṇā,
18? ^m%fawmftjrifh 18- awmif
18: hight: 18 cubits,
19? toufwrf; ESpf 100
19: life span: 100 years,
20? apwDtjrifh apwDrsm;
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20: pagoda’s height: many pagodas,
21? yg&rD jznfhcsdef av;oacFs urBm 1-odef;
21: the length of
fulfilling pāramī: 4 aeons and 100,000 world cycles,
22? urBmta&twGuf T b'NurBm
22: how many world-
cycles ago: Bhadda, in this world.
(- - - - - ToauFw u ‘usrf;*efrsm;Y rn$ef;qkd ryg&Sd’ [kqkdvykd gonf)
(- - - - - This sign means ‘not mention in the Scriptures.)
Ak'<0Ho (Ak'<0if) ygVd – a&S;a&S;aom bk&m;&Sif24 qlESifh a*gwr bk&m;&Sifwd@k . ta=umif;rsm;jzpfonf /
ck'Nu edum,f. 12 ckajrmuf ('Gg'or) usrf;jzpfonf /
Buddha-vaṃsa: Chronology of Buddha(s), Buddhology, Biography of Buddha(s):
This treatise contains the biographies of Gotama Buddha and of 24 previous
Buddhas; the twelveth book of ‘the Collection of Minor Discourses’.
Ak'<[;l eH tuQ&m 5 vk;H (tuQ&m rsm;. ae@eH oauFwrsm; )
Ak'<omoem ] bk&m;&Sif. tqkH;tr w&m; The teaching/dispensation of the Buddha.
Ak'<gEk\wd ] bk&m;*k%fawmfukdatmifharhjcif; Recollection of the Buddha.
Ak'<d ] tod^m%f Enlightenment, intellect.
Ak'<dp&kduf ] tod^m%f tm;=uD;ol Intellectuals.
Ak'<dp&kduf&Sdoltm; avsmufywfaom urRÏmef; 4 rsKd;
Four kinds of contemplation that fit for intellectuals:
1/ r&%\wd – aojcif;ukd atmifharhowd&jcif; 1: Contemplation on death.
2/ OyormEk\wd – jidrf;csrf;rSKukd qifjcifjcif; 2: contemplation on peace,
3/ pwk"mwk00wˆmef - "mwf=uD;av;yg;ukd ykdifEkdifjcif; qifjcifjcif;
3: analytical contemplation on the four great elements,
4 tm[ma& yÉdulvonm – tpmtm[m&Y pufqkwfzG,ftjzpf trSwfxm;jcif; /
4: contemplation on the loathsomeness of food.
Al; (tkd;) ESifh =uKwf vSL&usKd; 10 yg; Ten benefits of donating container:
1/ vkHjcKHpGm ae&jcif; 1: Safeguard,
3/ tjcHt&Hrsm;jcif; 3: many entourage,
4/ *wd 0dywWdrS uif;jcif; 4: no bad destination,
5/ odrfarG@jcif; 5: subtle manner,
6/ *k%f=uD;jcif; 6: dignity,
7/ t*Fg=uD;i,f nDnGwfjcif; 7: eligance,
8/ xdyfvef@rSKuif;jcif; 8: no fear,
9/ qifjrif; &wem aygrsm;jcif; 9: many jewelaries,
10/ ypPn;f OpPmraysmufysufjcif; /10: no loss of wealth.
aA' ] tod^m%f / twwfynm Knowledge, science.
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aA'if ] a0'*F ] a0'usrf;rsm;. tpdwftykdif; wpfck -arG;&uf arG;ae@ arG;csdefwd@k ukd tajccH
wGufcsufvsuf twdwf tem*wfjzpf&yfwkd@ukd a[majymEkdifaom twwfynm
Fortune telling, astrology.
aAmZPsifw&m; ] opPmw&m; odjrif&eftaxmuftyHh jyKaomw&m; Factors of enlightenment.
aAmZPsif 7 yg; Seven factors/wings of enlightenment:
1/ owd oarŠmZPsif 1: Mindfulness,
2/ "rR 0dp, oarŠmZPsif 2: investigation of the dhamma,
3/ 0D&d, oarŠmZPsif 3: zeal,
4/ yDwd oarŠmZPsif 4: joy,
5/ y\'<d oarŠmZPsif 5: tranquility of mind,
6/ orm"d oarŠmZPsif 6: concentration,
7/ OayuQm oarŠmZPsif / 7: equanimity.
aAmZPsif 14 yg; - txufyg 7 yg;onfyif twGif;oEœmefY 7 yg; š tjyifoEœmefY 7 yg; ] 14 yg;jzpfonf /
(y&d,m,okwf / aAmZPs*Fo, H kwf / r[m0*~oH,kwWygVd)
Fourteen factors of enlightenment: As above, internal factors 7 +
external factors 7 = 14.
aAm"d ] xk;d xGif;odjcif; Enlightenment, awaking.
aAm"d ^m%f ] xk;d xGif;odaom^m%f Enlightenment of Buddha, enlightened wisdom.
aAm"d anmif (aAm"dyif) Bo or pipal tree, bodhi tree under which Buddha attained
enlightenment, the sacred/holy tree of Buddhism.
aAm"d yuQ,
d ] opP^m%f. toif;tyif;jzpfaomw&m;
Factors/requisites of Enlightenment, Wings to Enlightenment.
aAm"d yuQd, w&m; 37 yg; Thirty-seven wings/components to/of enlightenment:
1/ owdyÏmef 4 yg;  1: Four foundations of mindfulness,
2/ orRy`"mef 4 yg;  2: four right efforts,
3/ Á'<dyg'f 4 yg;  3: four roads to power,
4/ ÁajEN 5 yg;  4: five spiritual faculties,
5/ Akdvf 5 yg;  5: five mental powers,
6/ aAmZPsif 7 yg;  6: seven factors of enlightenment,
7/ r*~if 8 yg;  / 7: eight noble paths.
aAm"d yuQd, w&m; 37 yg;ukd a0befjcif;
Analysis of the thirty-seven components of enlightenment:
1/ qEN / pdwW / yDwd / y\'<d / OayuQm / orRmouFy` / orRm0gpm / orRmurR Eœ / orRmtmZD0 –
Tw&m; 9 yg;wkd@onf aAm"d yuQd, 7 rsKd;pkY wpfrsKd;pDom trnf&ukef. /
1: Zeal, consciousness, happiness, tranquility, equanimity, right thought, right
speech, right action and right livelihood are found ‘in one way’ in seven group.
2/ o'<gonf ÁajEN ESifh Av [lI trnf ESpfrsKd;&. /
2: Faith is found in two ways: as a faculty and as a power.
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3/ orm"donf ÁajEN / Av / aAmZPsif / r*~if [lI trnf av;rsKd;&. /
3: Concentration is found the one in four ways: as a faculty, as a power, as an
enlightenment factor and as a path.
4/ ynmonf ÁajEN / Av / aAmZPsif / r*~if / Á'<dyg'f [lI trnf ig;rsKd;&. /
4: Wisdom is found in five ways: as road to power, as a faculty, as a power,
as an enlightenment factor and as a path.
5/ owdonf owdyÏmef av;rsKd; / ÁajEN / Av / aAmZPsif / r*~if [lI trnf &SpfrsKd;&. /
5: Mindfulness is found in eight ways: as four foundation of mindfulness,
as a faculty, as a power, as an enlightenment factor and as a path.
6/ 0D&d,onf orRy`"mef av;rsKd; / Á'<dyg'f / ÁajEN / Av / aAmZPsif / r*~if [lI trnf ukd;rsKd;&. /
6: Energy is found in nine ways: as four right efforts, as road to power,
as a faculty, as a power, as an enlightenment factor and as a path.
aAm"d yuQd,w&m;wk@d wGif yndajEN onf txGwftxdyf (omvokwf / ÁjENd,okwf / r[m0*~oH,kwWygVd)
The faculty of wisdom is the chief among the components to enlightenment.
aAm"d r¾dKif The environs of the Bo-tree.
aAm"dowf (aAm"dowW) Buddha-to-be, future-buddha, would-be-buddha, beings
destined to enlightenment, Buddha-in-training.
Akdvf 2 yg; Two powers:
1/ qifjcifrSKtm; 1: Power of reflection,
2/ yGg;rsm;rSKtm; / 2: of cultivation.
Akdvf 5 yg; Five spiritual powers:
1/ o'<g Akdvf 1: Faith-power,
2/ 0D&d, Akdvf 2: effort-power,
3/ owd Akdvf 3: mindfulness-power,
4/ orm"d Akdvf 4: concentration-power,
5/ ynm Akdvf / 5: wisdom-power.
Akdvf 7 yg; Seven spiritual powers:
(txufyg 5 yg;xJok@d atmufaz:jyyg 2 yg; xnfhaygif;yg)
(Add the following 2 into the above):
6/ [d&D Akdvf 6: shame (to do evil), moral shame,
7/ =owWy` Akdvf / 7: fear (to do evil), moral dread.
As *ƒ Zm Retrograte movement (of a planet).
AsÍeAk'<d 10 yg; Ten important rules of enunciation of the words:
1/ odxdv – toHavsmh &Gwfqkd&aom tuQ&m ] u p w r ponf
1: Sithila: unstressed letters, ka ca ta ma etc.,
2/ "edw – toHjyif;jyif; &Gwfqkd&aom tuQ&m ] c q x b ponf
2: dhanita: stressed letters, kha cha tha bha etc.,
3/ 'DC - toH&Snf&Snf &Gwfqkd&aom tuQ&m ] tm tD OD um uD ponf
3: dīgha: long letters, ā ī ū kā kī etc.,
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4/ &\ - toHwkdwkd &Gwfqkd&aom tuQ&m ] t u uk ponf
4: rassa: short letters, a i u ka ku etc.,
5/ *&k – toHav;av; &Gwfqkd&aom tuQ&m ] tm =o / oEœ Y oef ponf
5: garu: weathy letters, ā o san at santa etc.,
6/ v[k – toHayghaygh &Gwfqkd&aom tuQ&m ] t u uk ponf (&\ESifhwl.)
6: lahu: short-sounding letters, a ka ku etc. (the same as rassa),
7/ ed*~[dw – cHwGif;ydwfjyD; &Gwfqkd&aom tuQ&m ] uH tH rH ponfY ed*~[dwf ao;ao;wifoH
7: niggahita: letters uttered with a closed mouth, kaṃ aṃ maṃ etc.,
8/ 0drkwW – toHjzpf&mXmef toD;oD;ukd zGifhI &Gwfqkd&aom tuQ&m ] tm um yg ponf
8: vimutta: letters uttered with a mouth opend, ā kā pā etc.,
9/ orŠE< - pyfI &Gwfqkd&aom tuQ&m ] Ak'<gEk\wd ponfY '<g ESifh Ek ukrd jzwf r&yf& qufpyf&Gwf
9: sambandha: two words with a connected sound, no pause between ddhā and nu
at Buddhānussati,
10/ 00wˆwd – jzwfY &yfem;Y&Gwq f kd&aom tuQ&m ] earm w\ ponfY earm ESifh w\ t=um;
&yfem; jzwfI &Gwfqkd&onf /
10: vavatthita: separetedly sounded words, namo pause then tassa at namo tassa.
Asnf; Consonant.
Asnf; 33 vk;H (ygVd) / o&  The 33 consonants in Pāḷi:
u c * C i ka kha ga gha ṅa
p q Z ps n ca cha ja jha ña
É X È Ê % ṭa ṭha ḍa ḍha ṇa
w x ' " e ta tha da dha na
y z A b r pa pha ba bha ma
,& v 0 o ya ra la va sa
[ V tH / ha ḷa ṃ
AswWd Courage in action, visible qualities.
Asoe w&m; 5 yg; (or`'g w&m; 5 yg; ) Five losses:
1/ ^mwd Asoe 1: Loss of relatives,
2/ abm* Asoe 2: of wealth,
3/ a&m* Asoe 3: of health,
4/ oDv Asoe 4: of moral-conduct,
5/ 'dÏd Asoe / 5: of right view.
Asmu&k%f; usrf; (Asmu&kd%f;) Treatise on grammar.
Asm'dwf Preordainment of events by Buddha.
Asm'dwf &&ef ta=umif; 8 yg; (bk&m;tavmif; bk&m;jzpfrnf[k)
Eight qualifications of a person to receive prediction to be a Buddha in the future:
1/ rEk\wˆ - vlom;jzpfjcif; 1: Human,
2/ vd*F or`wWd – a,mufsm; jzpfjcif; 2: male,
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3/ a[wk – bk&m;qkyefaom b0rSmyif 3: having fulfilled perfections ready to
edAŠmef& avmufatmif yg&rD &Sdjcif; attain/realize nibbana,
4/ owˆm& '\e – oufawmfxif&Sm; 4: meeting a Buddha in person,
bk&m;ukd zl;awG h&jcif;
5/ yAŠZ… - &aoh &[ef;jzpfjcif; 5: sage-hood,
6/ *k% or`wWd – psmef tbdnm^f wHckd;&jcif; 6: possessing supernormal powers,
7/ t"dum& - vkv† =uD;rm;jcif; 7: great/enormous effort,
8/ qENwm – qEN =uD;rm;jcif; / 8: great will (to be a Buddha).
Asm"d Sickness, disease.
Asmyg' Ill will toward others.
Asmyg& Anxiety.
Asmrsm; Be full of anxiety.
AsKy`wf Origin/derivation of words, etymology.
AsL[m Deployment, display.
jA[R p&d, (jA[Rpkd&f) Life of purity, sexual abstinence, holy life.
jA[R% 5 rsKd; (ykÀm; - jA[R% - 5 rsKd; )
jA[R% - ykÀm;rsm;u bk&m;&Siftm; csD;rGrf;jcif;rsm;
(aom%' Eœ okwf š ulÉ' Eœ okwf / oDvuQ Eœ 0*~ / 'DCedum,ygVd)
Praises to the Buddha made by Brahmins, Soṇadanta and Kūṭadanta etc.:
1/ txufb;kd ab; ckESpfqufwkdif pif=u,fjcif; 1: Purity upward to seven ancestors,
2/ aqGawmfrsKd;awmfrsm;pGmukd pGef@jyD; &[ef;jyKjcif; 2: leaving a great body of relatives,
3/ a&$aiGpnf;pdrfrsm;pGmukd pGef@jyD; &[ef;jyKjcif; 3: leaving a great body of wealth,
4/ i,fi,f&G,f&G,fESifh &[ef;jyKjcif; 4: at youth, into ascetic life,
5/ rdbaqGrsKd;wkd@. qENukd qef@usifjyD; &[ef;jyKjcif;
5: into ascetic life against his kinsmen’s will,
6/ &kyfa&tqif; vSywifhw,fjcif; 6: handsome,
7/ ukd,fusifhoDv&Sdjcif; 7: virtue,
8/ aumif;aompum;&Sdjcif; 8: well-spoken, sweet-words,
9/ trsm;pkwd@k . q&mjzpfjcif; 9: teacher of many,
10/ umr*k%fukd pGef@jyD;jcif; 10: abandoning sensual pleasure,
11/ urR0g' (uH,kH=unfrSK) ud&d,0g' (jyKvkyfrSKtav;xm;) &Sdjcif; 11: belief in actions,
12/ jrifhjrwfaomrif;rsKd;rS &[ef;jyKjcif; 12: high birth of warrior-class,
13/ =uG,f0csrf;omaom trsKd;rS &[ef;jyKjcif; 13: wealthy family,
14/ wkdif;jcm; a'ojcm;rS vma&mufjyD; ar;jref;=ujcif;
14: asking questions Him from foreign kingdoms and lands,
15/ ewfaxmifaygif;rsm;pGm ukd;uG,fqnf;uyf=ujcif;
15: thousand and thousand of deities taken refuge in Him,
16/ t&[H paom*k%fawmf uk;d yg;ESifh jynfhpkHjcif;
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16: endowed with nine attributes such as ‘worthy of honor’,
17/ okq
H ,fESpfyg;aoma,mufsm;jrwfvuQ%mwk@d ESifh jynfhpkHjcif;
17: bearing thirty-two marks of a great man,
18/ az:a&GpGm ESKwfqufwwfjcif; 18: welcoming with kind speech,
19/ y&dowfav;yg;u ylaZmfjcif; 19: attended by the four audiences,
20/ ewfvw l @kd =unfnKd=ujcif; 20: worshipped by men and deities,
21/ bk&m;&Sif a&muf&mt&yfY t&yfolt&yfom;wkd@ 'kuQra&mufjcif; (rnSif;qJjcif;)
21: not making trouble wherever he stayed,
22/ aemufvkdufaemufyg rsm;pGm&Sdjcif; 22: large followers,
23/ rm*"jynf&Sif AdrŠdom&rif;=uD; om;r,m;wk@d ESifhwuG uk;d uG,fqnf;uyf=ujcif;
23: taken refuge by King Bimbisāra together with his family,
24/ aumovrif;=uD; om;r,m;wk@d ESifhwuG uk;d uG,fqnf;uyf=ujcif;
24: taken refuge by King Kosala together with his family,
25/ ayguQ&omwd ykÀm;=uD; om;r,m;wkd@ESifhwuG ukd;uG,fqnf;uyf=ujcif;
25: taken refuge by Brahmin Pokkharasāti together with his family,
26/ rm*"jynf&Sif AdrŠdom&rif;=uD; &Sdckd; jrwfEkd; tav;xm; =unfnKd ylaZmfjcif;
26: King Bimbisāra greatly revered Him.
27/ aumovrif;=uD; &Sdckd; jrwfEkd; tav;xm; =unfnKd ylaZmfjcif;
27: King Kosala greatly revered Him.
28/ ayguQ&omwd ykÀm;=uD; &Sdckd; jrwfEkd; tav;xm; =unfnKd ylaZmfjcif; /
28: Brahmin Pokkharasāti greatly revered Him.
jA[R%ppfppfwd@k jynfph kH&rnfh tcsuf 5 csuf Five qualities of a true Brahmin:
1/ rsKd;&kd; 7 qufwikd f jA[R%ppfppfjzpfjcif;
1: Pure-born up to seven Brahmin-generations ,
2/ a0' (aA'if) av;ykHukd u|rf;usifjcif; 2: versed in Vedas,
3/ &kyf&nf vSywifhw,fjcif; 3: handsome, good-looking,
4/ ukd,fusifhw&m;&Sdjcif; 4: virtue,
jA[R% (ykÀm;) wk@d . t,ltq (r"k&okwf / t\vm,eokwf / rZPsdryÀmo ponf)
The view/belief of Brahmin-class (Madhura Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ jA[R%rsKd;onfom jrifhjrwf. / tjcm;trsKd;Zmwfw@kd onf ,kwfedrfh. /
1: Brahmins are the highest caste/class, those of any other caste are inferior.
2/ jA[R%rsKd;onfom jzLpif. / tjcm;trsKd;Zmwfwkd@onf rJnpf. /
2: Brahmins are the fairest caste/class, those of any other caste are dark.
3/ jA[R%rsKd;onfom pif=u,f. / tjcm;trsKd;Zmwfw@kd onf rpif=u,fukef /
3: Only Brahmins are purified, not non-brahmins.
4/ jA[R%rsKd;onfom jA[Rm=uD;. om;&if; / jA[RmhcHwGif;rS aygufzGg;ol / jA[Rmzefqif;xm;ol /
jA[R. tarGcHw@kd jzpfukef. /
4: Brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of
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Brahmā, born of his mouth, created by Brahmā, heirs of Brahmā.
jA[R% (ykÀm;) wk@d . ,if;txufyg t,ltqukd Ak'<&Sifyif. a0befcsuf (r"k&okwf / rZPsdryÀmo)
Buddhists’ criticism on the above Brahmin’s view:
,if;txufyg t,ltqwk@d onf pum;oufoufom jzpfuek f. /
It (above mentioned view) is just a saying/word.
jA[R%rnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘brahma’ who is away from seven things:
1/ ouUm,'dÏd ukdyxkwfjyD;jcif; 1: Personal-existence view is away from him;
2/ 0dpdupd >m ukyd xkwfjyD;jcif; 2: doubt is away from him;
3/ oDvAŠwr&mrmo ukdyxkwfjyD;jcif; 3: wrong grasp of observances is away from him;
4/ &m* ukyd xkwfjyD;jcif; 4: lust is away from him;
5/ a'go ukyd xkwfjyD;jcif; 5: hatred is away from him;
6/ arm[ukyd xkwfjyD;jcif; 6: delusion is away from him;
7/ rme ukyd xkwfjyD;jcif; / 7: conceit is away from him.
jA[R'%f – jrwfpGmbk&m;. zGg;bufawmf qEN&[ef;awmftm; bk&m;&Sif y&dedAŠmefpHawmfrljyD;p
oHCmawmfrsm; u ay;aom'%f jzpfonf /
‘Holy-punishment’: this way of punishment was done by the saṃgha to a monk,
Chanda by name, soon after Lord Buddha’s passing away (parinibbāna).
jA[R'wfrif; - Zmwfawmfrsm;Y txif&Sm;qkH;aom rif;jzpfonf / Am&m%oDjynfudk tkyfpkd;onf /
od@k a=umifh ‘wkid f;rod Am&m%oD / rif;rod jA[R'wf’ [kqkd&kd; jyK=uonf /
King Brahmadatta: He is the most famous king in the Buddha’s birth stories
(Jātaka). He governed the City Bārāṇasī (Banares). Thus, a Burmese saying reads,
“In a birth-story, if the name of the city is not mentioned, it should be Bārāṇasī;
if the name of the king is not mentioned, it should be Brahmadatta.
jA[RjynfY jzpfjcif; - b0lyywWd - 4 rsKd; (tEk&k'<okwf / Oy&dyÀmoygVd)
Four kinds of reappearance in the Brahma realm:
1/ ukd,fa&mifukd,0f g enf;yg;jyD; jA[RjynfY jzpfjcif;
1: Reappearance with limited radiance in the Brahma realm,
2/ ukd,fa&mifukd,0f g rsm;jym;jyD; jA[RjynfY jzpfjcif;
2: reappearance with unlimited radiance in the Brahma realm,
3/ ukd,fa&mifukd,0f g npfEGrf;jyD; jA[RjynfY jzpfjcif;
3: reappearance with defiled radiance in the Brahma realm,
4/ ukd,fa&mifukd,0f g oef@&Sif;jzLpifjyD; jA[RjynfY jzpfjcif;
4: reappearance with pure radiance in the Brahma realm.
jA[R 0d[m& Sublime abode/state, holy living/dwelling, divine abiding.
jA[R 0d[m& (jA[Rpkd&f w&m;) 4 yg; Four sublime states, holy abidings:
1/ arwWm ] cspfjcif; 1: Loving-kindness,
2/ u&k%m ] oem;jcif; 2: compassion, pity,
3/ rk'dwm ] 0rf;ajrmufjcif; 3: sympathetic/unselfish/appreciative joy,
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4/ OayuQm ] v#pfvsL&SKjcif; / 4: equanimity, indifference, serenity.
jA[R 0d[m& (jA[Rpkd&f w&m;) 4 yg;wkd@ESifh oifhawmfav#mufywfaom yk*~Kdvfrsm;
1/ arwWm ] cspfjcif; a'go tm;=uD;olrsm; yGg;&rnf
1: Loving-kindness: suitable for those who have much ill will,
2/ u&k%m ] oem;jcif; ESdyfpufvkdrSK tm;=uD;olrsm; yGg;&rnf
2: compassion, pity: who have much cruelity,
3/ rk'dwm ] 0rf;ajrmufjcif; rarG@av#mfrSK tm;=uD;olrsm; yGg;&rnf
3: sympathetic joy: who have much boredom,
4/ OayuQm ] v#pfvsL&SKjcif; &m* tm;=uD;olrsm; yGg;&rnf /
4: equanimity: who have much lust.
jA[R 0d[m& (jA[Rpkd&f w&m;) 4 yg;wkd@. vuQ%mponfrsm;
The characteristic etc. of the four sublime states:
1/ arwWm ] cspfjcif;. 1: Of loving-kindness:
(u) vuQ% ] tusKd;pD;yGg;ukd jzpfapvkjd cif; vuQ%m&Sd.
(a) Characteristic: Welfare-promoting,
(c) &o ] tusKd;pD;yGg;ukd aqmif&GufjyKukid fay;jcif; vkyfaqmifcsuf udpP&o&Sd.
(b) function: welfare-prefering,
(*) ypPKyÏmef ] &efjiKd; a'goukd y,fazsmufjcif; obm0 ypPKyÏmef&Sd.
(c) menifestation: removal of annoyance/hatred,
(C) y'Ïmef ] taumif;bufrS rSKjrif;jcif;v#if eD;uyfaomta=umif; y'Ïmef jzpf. /
(d) proximate cause: seeing the beings positively.
2/ u&k%m ] oem;jcif;. 2: of compassion, of pity:
(u) vuQ% ] qif;&Jukd y,fazsmufvkdjcif; vuQ%m&Sd.
(a) Characteristic: getting rid of suffering,
(c) &o ] olwyg;wk@d 'kuQa&mufonfudk r=unf&h ufjcif; vkyfaqmifcsuf udpP&o&Sd.
(b) function: not bearing others’ suffering,
(*) ypPKyÏmef ] rESdyfpuf rv$rf;rkdjcif; obm0 ypPKyÏmef&Sd.
(c) menifestation: non-cruelty,
(C) y'Ïmef ] 'kuQa&mufolrsm;. tm;uk;d &mjzpfjcif;[laom eD;uyfaomta=umif; y'Ïmef jzpf. /
(d) proximate cause: seeing helpless persons.
3/ rk'dwm ] 0rf;ajrmufjcif;. 3: of sympathetic/unselfish/appreciative joy:
(u) vuQ% ] 0rf;ajrmufjcif; vuQ%m&Sd.
(a) Characteristic: gladness,
(c) &o ] rjiLpljcif;[maom vkyfaqmifcsuf udpP&o&Sd.
(b) function: no-jealousness,
(*) ypPKyÏmef ] rauseyfrSKukd y,fazsmufwwfaom obm0 ypPKyÏmef&Sd.
(c) menifestation: elimination of aversion,
(C) y'Ïmef ] owW0gw@kd . jynfph kHrSKukd &SK=unfwwfjcif;v#if eD;uyfaomta=umif; y'Ïmef jzpf. /
(d) proximate cause: seeing beings’ success.
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4/ OayuQm ] v#pfvsL&SKjcif;./ 4: of equanimity/indifference/serenity:
(u) vuQ% ] owW0grsm;tay:Y tv,ftvwfxm;jcif; vuQ%m&Sd.
(a) Characteristic: neutrality,
(c) &o ] nDr#pGm &SKjcifjcif; vkyfaqmifcsuf udpP&o&Sd.
(b) function: equality in beings,
(*) ypPKyÏmef ] &efvdrk SKukd jidrf;apvkdaom obm0 ypPKyÏmef&Sd.
(c) menifestation: quieting of hatred/resentment,
(C) y'Ïmef ] uHtwkdif; jzpf=u. [k &SKjrifjcif;v#if eD;uyfaomta=umif; y'Ïmef jzpf. /
(d) proximate cause: seeing beings as kammic (kamma-caused).
jA[R 0d[m& (jA[Rpkd&f w&m;) 4 yg;wkd@. teD;&efol ta0;&efolrsm;
Near and far enemies of the four sublime states:
teD;&efol Near enemy ta0;&efol far enemy
1/ arwWm ] cspfjcif; &m* Asmyg' – jypfrSm;jcif;
1: Loving-kindness: Lust ill will,
2/ u&k%m ] oem;jcif; a*[odw a'gre\ 0d[d Hom – nSOf;qJvkdjcif;
vlrSKb0ukd rauseyfjcif;
2: compassion, pity: home-life grief crulity,
3/ rk'dwm ] 0rf;ajrmufjcif; a*[odw aomre\ t&wd – rar$@av#mfjcif;
vlrSKb0ukd auseyfjcif;
3: sympathetic joy: home-life joy boredom,
4/ OayuQm ] v#pfvsL&SKjcif; a*[odw tnm%kayuQm &m* yÉdC – wyfruf trsufxGuf
vlrSKb0ukd tav;rxm;jcif;
4: equanimity: home-life bogus wit lust and resentment.
jA[Rm Higher celestial being, heavenly being.
jA[Rm bkH (avmu) Abode of higher celestial/heavenly being.
jA[Rm bkH 20 (&ly 16 + t&ly 4 ] 20 bk)H (bkH 31 )
jAKd@[wf Title of a treatise on astrology.
(b)
bufpkH =unfnKdbG,fjzpfaom &[ef;. t*Fg 8 yg; (o'<gokwf / tÏuedygw / t*Fkw&W ygVd)
Eight qualities of a monk who is fully respected by others and who is
complete in all aspects:
1/ o'<g&Sdjcif; 1: Faith,
2/ oDv&Sdjcif; 2: virtue,
3/ t=um;tjrifrsm;jcif; 3: vast learning,
4/ w&m;a[m "rRuxdujzpfjcif; 4: a speaker on the dhamma,
5/ y&dowfY usufpm;jcif; 5: frequenting the assembly,
6/ y&dowfY &J&J&ifh&ifh w&m;a[mEkdifjcif;
6: confidently teaching the dhamma to the assembly,
7/ psmefav;yg; &jcif; 7: gaining four jhānas,
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8/ tmoa0gukefcrf; &[Eœmjzpfjcif; /
8: an arahant after having destroyed the taints.
b*0g ] bkOf;awmf=uD;rm; jrwfb&k m; Blessed One, Exaulted One.
b*F (Oyg'f / ÏD / bif ) ] ysufqkH;jcif; Dissolution.
b*FgEky\em Contemplation on dissolution.
b*FgEky\em^m%f. tmedoif 8 yg; Eight benefits of contemplation on dissolution:
1/ b0 (o\w) 'dÏdukd y,fEikd fjcif; 1: Abandoning of view of becoming,
2/ rdrdtoufY wyfrufrSKukd pGef@y,fEkdifjcif; 2: giving up attachment to life,
3/ bm0emukd vGefpGm tm;xkwfEkdifjcif; 3: constant application,
4/ toufarG;0rf;a=umif;rSK jzLpifjcif; 4: a purified livelihood,
5/ a=umifh=u Asmyg&ukd y,fEkdifjcif; 5: no more anxiety,
6/ ab;uif;jcif; 6: absence of fear,
7/ onf;cHEkdifjyD; odrfharG@jcif; 7: patience and gentleness,
8/ umr*k%fY arG@av#mfrSKukd ausmfvGef atmifEkdifjcif; / 8: conquest of sensual delight.
b,m yAŠZ…dw (ab;awG@I &[ef;jyKjcif;) - &Sif&[ef;jyKonfh ta=umif;w&m; - yg&dZkn - 4 yg;
Four kinds of loss that lead a person to be a monk:
1/ tkd;rif;rpGrf;I &[ef;jyKjcif; 1: Loss through aging,
2/ tema&m*g &I &[ef;jyKjcif; 2: through sickness,
3/ pnf;yGg;OpPm ysufpD;I &[ef;jyKjcif; 3: through wealth,
4/ aqGrsKd;wk@d ysufpD;I &[ef;jyKjcif; / 4: through relatives.
b0 Life, realm, existence, abode.
b0 2 rsKd; Two kinds of existence:
1/ ,ck b0 1: This (present) life,
2/ aemifb0 / 2: life after death.
b0 3 rsKd; Three kinds of realms:
1/ {ua0gum& b0 - &lyuQE<m wpfyg;wnf;om &Sdaom tonowf jA[Rm
1: One-group existence, i.e., Asaññasatta brahmā: they possess only one
corporiality-group, rūpakkhandhā.
2/ pwka0gum& b0 - emrf cE<m av;yg;&Sdaom t&ly jA[Rm
2: four-group existence, i.e., Arūpa brahmā: they possess four mental-groups,
vedanakkhandhā, saññakkhandhā, saṅkārakkhandhā, and viññāṇakkhandhā,
3/ yÌa0gum& b0 - cE<m ig;yg;vkH; jynfah om usefbrkH sm;&Sd owW0grsm; tm;vk;H /
3: five-group existence, i.e., the rest of the thirty-one realms:
they possess all five groups, khandhā.
b0*f The top of existence/realm.
b0*f 3 rsKd; Three tops of existence/realm:
1/ a0[y‰KdvfbkHonf ykxkZOfw@kd . tjrifhqkH;a&mufEikd f&mjzpfaoma=umifh ykxkZ…e b0*f
1: Worldling-persons can be reborn at Vehapphala brahmā realm; thus it is called
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‘worldling-top’.
2/ tuedÏmbkHonf t&d,myk*~Kdvfwd@k . a&mufEikd f&mjzpfaoma=umifh t&d,m b0*f
2: Noble-persons can be reborn at Akaniṭṭha brahmā realm; thus it is called
‘noble-top’.
3/ ae0onmemonm,webkHonf ykxkZOf t&d,m ESpfrsKd;vkH;wkd@. a&mufEkdif&mjzpfaoma=umifh
oAŠb0*f odk@r[kwf blrdb0*f /
3: Both worldling- and noble-persons can be reborn at Nevasaññānāsaññāyatana
brahmā realm; thus it is called ‘all-top’.
b0ifus Be pleased, sleep.
b0*F Mind moment.
b0ifjrifh Be conceited.
b0ifjrifha=umif;w&m; 9 yg; Nine causes of being conceited:
1/ Zmwd r' ] Zmwdudk trSDjyKjyD; b0ifjrifhjcif;
1: Being conceited due to high birth,
2/ a*gwW r' ] rsKd;EG,fudk trSDjyKjyD; b0ifjrifhjcif;
2: due to family/race/clan,
3/ ody` r' ] ynmudk trSDjyKjyD; b0ifjrifhjcif;
3: due to education,
4/ tma&m*s r' ] usef;rma&;aumif;onfudk trSDjyKjyD; b0ifjrifhjcif;
4: due to good health,
5/ a,mAŠe r' ] t&G,fEkysKdonfudk trSDjyKjyD; b0ifjrifhjcif;
5: due to youthfulness,
6/ ZD0dw r' ] touf&Snfonfudk trSDjyKjyD; b0ifjrifhjcif;
6: due to longevity,
7/ &ly (0À) r' ] tqif;vSonfudk trSDjyKjyD; b0ifjrifhjcif;
7: due to good looking,
8/ aomb*~ r' ] ypPn;f OpPmcsrf;omrSKudk trSDjyKjyD; b0ifjrifhjcif;
8: due to wealth,
9/ y&d0g& r' ] ausmfaZmowif; tjcHt&Hrsm;jcif;udk trSDjyKjyD; b0ifjrifhjcif; /
9: due to fame/celebrity.
b0w%Sm Craving for (eternal) existence.
b0jzpfvm Oyrm (owW0g wpfOD;. cE<m twGuf) Similes regarding a being:
1/ t0dZ…mESifh w%Smwkd@onf rdcifESifh wl.
1: For a being, ignorance and craving are like a mother;
2/ uHonf zcifESifh wl. 2: kamma, like a father,
3/ tpmtm[m&onf txdrf;ESifh wl. / 3: nutriment, like a dry nurse.
b0ar#mfud;k 'gersKd; ('ge jyKjcif;ta=umif; 8 rsKd; )
b0opfyif. tjcHt&H ta=umif;w&m;rsm; Similes of the life-tree:
1/ urRH acwWH – uHonf ajr=uD;ESifhwl. 1: Kamma is similar to field;
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2/ 0dnm%H ADZH – 0dnmOfonf rsdK;aphESifhw. l 2: Consciousness, to seed;
3/ w%Sm aoMa[m – w%Smonf tap;"mwf a&ESifhw. l / 3: Craving, to moisture.
b0a[mif;ukd atmifharhodjrifEkdifjcif; urBmtwkdif;twmrsm; (ykaAŠ ed0gomEk\wd - b0a[mif;ukd
atmifharhodjrifEkdifjcif; urBmtwkid f;twmrsm; )
b0go0 Flux/canker of existence.
b0lyywWd - 4 rsKd; (jA[RjynfY jzpfjcif; - b0lyywWd - 4 rsKd; )
bm0 Nature, gender.
bm0em Meditation, contemplation, concentration, cultivation of the
mind, development, training in concentration.
bm0em 2 yg; Two kinds/categories of meditation:
1/ orx bm0em ] pdwfjidrf;csrf;atmif yGg;rsm;tm;xkwfjcif;
1: Calming meditation, tranquility meditation,
2/ 0dy\em bm0em ] trSefw&m;odjrifatmif yGg;rsm;tm;xkwfjcif; /
2: discerning meditation, Vipassanā insight meditation.
bm0em 4 yg; (bk&m;tavmif;awmf=uD;rsm;.)
Four means of development of Buddha-to-be (Bodhisatta):
1/ oAŠorBm& bm0em ] yg&rD 10 yg;vkH;ukd wpfckrusef jznfhusifh&jcif;
1: Complete development of all ten perfections,
2/ ed&Eœ& bm0em ] tenf;qkH; av;oacFsESifh urBmwpfodef; t=um;tvyfr&SdapyJ jznfu
h sifh&jcif;
2: of throughout the four aeons and 100,000 world-cycles without interruption,
3/ pd&umv bm0em ] av;oacFsESifh urBmwpfodef;atmuf wpfurBmyif av#mhIr&
umv=umjrifhpGm jznfu
h sifh&jcif;
3: of at least the four aeons and 100,000 world-cycles, not less,
4/ ouUpP bm0em ] yg&rDawmfrsm;ukd &kdaoav;pm;pGm jznfu
h sifh&jcif; /
4: of serious and through practices.
bm0em 40 (awm - bm0em – 40 )
bm0em yGg;&jcif;. tusKd; 4 yg; (orm"dd bm0em 4 rsKd; )
bm0em0g' ] w&m;bm0emESifh jynfhpkHonf[k ajymqkdjcif;
Bhāvanāvāda: claming that a person is endowed with meditation.
bm0&kyf Physical features of male or female.
bmoEœ& Foreign language.
bmom Religion, faith, language, subject.
bmomjcm;rsm; &[ef; jyKvkad omf (tjcm; - Ak'<bmom0if r[kwforl sm; - &[ef; jyKvkdaomf )
bmomaA' Languistics.
bduQKeDrwk@d tm; qkH;rEkdifaom &[ef;. t&nftcsif; 8 yg;
Eight qualities to be agreed upon as an exhorter of the nuns:
2/ A[k\kwrsm;jcif; 2: vast learning with right view,
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3/ ygwdarmuf ESpfrsKd;vkH;ukd tus,fw0ifh u|rf;usifvdrfrmjcif;
3: well-versed in both rules of conduct for monks and for nuns,
4/ pum;aumif;ukd csKdompGmajymwwfjcif; 4: good speaker, gifted with speech,
5/ bduKQ eDrwk@d tm; w&m;pum;jzifh ESpford fhauseyfapEkdifjcif;
5: encouraging and gladdening the nuns with a dhamma talk,
6/ bduQKeDr trsm;pkwd@k =unfnKdav;pm;jcif;
6: pleasing and agreeable to most of the nuns,
7/ bduKQ eDr (rdef;r) wk@d ESifh ywfoufaom tmywf=uD;rsm; r&Sdjcif;
7: never before committing a grave offence against a nun (woman),
8/ tenf;qkH; &[ef;0g 20 &Sdjcif; / 8: twenty years or more as monkhood.
bduQKaem0g'u &[ef;. t&nftcsif; (bduQKeDrwkd@tm; qkH;rEkdifaom&[ef;. t&nftcsif; 8 yg; )
bduQKrnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘Bhikkhu’ who breaks seven things:
1/ ouUm,'dÏd ukdzsufqD;jcif; 1: Personal-existence view is broken;
2/ 0dpdupd >m ukzd sufqD;jcif; 2: doubt is broken;
3/ oDvAŠwr&mrmo ukdzsufqD;jcif; 3: wrong grasp of observances is broken;
4/ &m* ukzd sufqD;jcif; 4: lust is broken;
5/ a'go ukzd sufqD;jcif; 5: hatred is broken;
6/ arm[ ukzd sufqD;jcif; 6: delusion is broken;
7/ rme ukzd sufqD;jcif; / 7: conceit is broken.
bdeyf vSL&usKd; 3 yg; Three benefits of donating slippers:
1/ ,OftrsKd;rsKd;ukd ykdifqkdifjcif; 1: Belonging to various vehicles,
2/ &wemjzifhjyD;aom bdeyf trsKd;rsKd;ukd ykdifqkdifjcif; 2: to many gem-slippers,
3/ owd&jSd cif; / 3: mindfulness.
bdoduf Consecration.
bdodufajrSmuf Consecrate.
bDvl; (,uQ) Ogre, a kind of powerful ghost.
bkef;=uD;ausmif; 10 rsKd; (ausmif; - bkef;=uD;ausmif; - 10 rsKd; )
bkef;=uD;ausmif; aumif;. t*Fg 5 yg; Five qualities of a good monastery:
1/ jrKd@&Gm ESifh ra0;vGef;jcif; 1: Not too far from a city/village,
2/ jrKd@&Gm ESifh reD;vGefjcif; 2: not too near from a city/village,
3/ oGm;vmvrf; jynfhpkHjcif; 3: good road/access to there,
4/ oGm;vm&ef vG,fujl cif; 4: easy to visit there,
5/ jrKd@&GmoHrS a0;jcif; / 5: away from the city-/village-noises.
(ausmif;aumif; - bkef;=uD;ausmif; - . vuQ%m 5 yg;vnf;=unfh )
bkef;=uD; / &[ef; Monk, clergy, priest, brethren, fully-ordained monk.
bkef;=uD;ausmif;om; Pupil/student studying at Buddhist monastery.
bkef;=uD;0wf Ordination ceremony, ordained monk.
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bkef;awmf 6 yg; (bk&m;&Sif. bkef;awmf 6 yg; )
bkef;awmf 8 yg; (bk&m;&Sif. Á\&d, bkef;awmf 8 yg; )
bkrRpkd; ewf House-deity, mension-deity.
bk&ifw@kd . tajccHoabm 5 yg; Five general characteristics of kings:
1/ pnf;pdrfukd tvk&d Sdjcif; 1: King’s aim: wealth,
3/ ppfwyf wnf&m&Sdjcif; 3: resolve: power/forces,
4/ a&ajrukd tpkd;&&ef ESv;kH oGif;jcif; 4: want: the earth (all nations),
5/ yef;wkid f – tm%mykdifvjkd cif; / 5: ideal: dominion.
bk&m; (Ak'<) The Enlightened One, the Awakened One.
bk&m;ukdjrifrS w&m;jrifonf (w&m;jrifrS bk&m;ukjd rifonf )
bk&m;*k%fawmf 9 yg; The 9 attributes of Lord Buddha:
1/ t&[H ] ylaZmfrSK txl;xl;ukd cH,lawmfrlxu kd fjcif;
1: Worthy of honor,
2/ orRm orŠKa'<g ] a^,s"rf 5 yg; od&efw&m; tm;vk;H ukd odjrifawmfrljcif;
2: the omniscience,
3/ 0dZ…m p&% oràEMm ] tod^m%f0dZ…m tusifhp&%ESifh jynfph kHawmfrljcif;
3: perfect in knowledge and conduct,
4/ ok*awm ] aumif;jrwf rjypfuif;aom pum;ukd qkdajymawmfrljcif;
4: perfect speaker,
5/ avmu 0d'l ] avmuok;H yg;ukd odawmfrljcif;
5: knower of the world,
6/ tEkwWa&m yk&do 'rom&xd ] qkdqkH;roifholukd qkH;rawmfrl&mY twlr&Sdjcif;
6: the tamer of unruly men,
7/ owˆm a'0 rEk\meH ] ewfvw
l @kd . q&mwpfql jzpfawmfrljcif;
7: the teacher of gods and men,
8/ Aka'<g ] opPav;yg; ukd ukd,fawmfwdik fvnf; odjrifawmfrl olwyg;wkd@tm;vnf; odjrif
vmatmifa[m=um;jyo qkdqkH;rEkdifjcif;
8: the enlightened one (who can teach others to attain enlightenment),
9/ b*0g ] bkef;wHc;kd tmEkabmf =uD;rm;awmfrljcif; /
9: the exalted one, the blessed one.
bk&m;pum; pDppfem;vnfaomfvnf; vufawG@usifholxuf rusifholu rsm;jym; (ukef;aeowW0g
xuf a&aeowW0gu vGefpGmrsm;jym;a=umif; )
bk&m;pum; aqmifxm;jyD;aomfvnf; pDppfem;vnfolxuf em;rvnfolu rsm;jym; (ukef;aeowW0g
xuf a&aeowW0gu vGefpGmrsm;jym;a=umif; )
bk&m;pum; em=um;&jyD; aqmifxm;olxuf raqmifxm;olu rsm;jym; (ukef;aeowW0gxuf a&ae
owW0gu vGefpGmrsm;jym;a=umif; )
bk&m;pum; em=um;&olxuf rem=um;&olu rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu
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bk&m;wum / bk&m;tr Person, male or female, who donated pagoda(s)
and/or Buddha-statue(s).
bk&m; ESpfusdyf &Spfql – 4 oacFs urBmwpfodef; twGif; yGifhawmfrlcJhaom bk&m;&Sifrsm; -
Twenty-four Buddhas that had appeared within the time-frame of four aeons
and one hundred thousand world cycles:
1/ w%SuF& 1: Taṇhaṅkarā,
2/ ar"uF& 2: Medhaṅkarā,
3/ o&%uF& 3: Saraṇaṅkarā,
4/ 'DyuF& 4: Dīpaṅkarā,
5/ aum¾n 5: Koṇḍañña,
6/ 'Gdy'kwWr 6: Dvipaduttama,
7/ r*Fv 7: Maṅgala,
8/ okre 8: Sumana,
9/ a&0w 9: Revata,
10/ aombdw 10: Sobhita,
11/ taemr'\D 11: Anomadassī,
12/ y'kr 12: Paduma,
13/ em&' 13: Nārada,
14/ y'krkwW& 14: Padumuttara,
15/ okar" 15: Sumedha,
16/ okZmw 16: Sujāta,
17/ yd,'\D 17: Piyadassī,
18/ twˆ'\D 18: Atthadassī,
19/ "rR'\D 19: Dhammadassī,
20/ od'<wˆ 20: Siddhattha,
21/ wd\ 21: Tissa,
22/ zk\ 22: Phussa,
23/ 0dy\D 23: Vipassī,
24/ odcD 24: Sikhī,
25/ a0\bl 25: Vessabhū,
26/ uukoE< 26: Kakusandha,
27/ aum%m*re 27: Koṇāgamana,
28/ u\y / 28: Kassapa.
bk&m;zl;& &SpfXme – tÏr[mXme / /
The eight most important places (the Holy Places) related to life of the Buddha:
1/ vkrŠdeD 1: Lumbinī,
2/ Ak'<*,m 2: Buddhagaya,
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3/ rd*'g0kefawm (Am&m%oD) 3: Migadāvana,
4/ aZw0efausmif;awmf (om0wˆjd rKd@) 4: Jetavana Monastery,
5/ ouF\e*kd&f 5: Saṅkassa nagara,
6/ &mZj*Kd[f 6: Rājagriha,
7/ a0omvD 7: Vesālī,
8/ ukoed m&kH ? 8: Kusināra.
bk&m;rjzpfrSD bk&m;jzpftHhqJqJ tcsdefY tavmif;awmf. pdwftpOfrSm jzpf&Sdaeaom t*Fg 8 yg;
Eight qualities of the Bodhisatta’s (Buddha-to-be) mind continuum just before
the attainment of Buddhahood:
1/ tavmif;awmf. pdwftpOfonf pwkwpˆ smeform"djzifh aumif;pGm wnf=unfv#uf&Sd. /
1: The mind continuum of Bodhisatta was endowed with the fourth
jhāna-concentration.
2/ eD0&%uif;jyD; pif=u,fae. / 2: It was away from hindrances.
3/ 0dwufpaom pdwfacsmufcsm;bG,f&mrsm;rS vGwfajrmufaejyD; pdwo f nf jyKd;jyKd;jyufjyuf ta&mif
xGuvf krwwf jzpfae. / 3: It was shinning pure as if about to glitter.
4/ b0ifjrifhrSK vSnfhzsm;rSK pOf;vJrSK ponf vkH;0 r&Sdaoma=umifh tnpfta=u;tm;vkH; uif;ae. /
4: It was nothing to do with mental defilements such as pride, deception and
treachery.
5/ tbdZPsmpaom pdwt
f npfta=u; OyuUad vomrsm;rSvnf; uif;a0;ae. /
5: It was also freed from covetousness etc.
6/ 0oDabmf ig;yg;ukd avhvmEkdifeif;jyD; jzpfae. /
6: It was malleable, having gained the fivefold mastery.
7/ wHckd; Á'<d trsKd;rsKd;&&ef tajccHvnf; ckdifvkHaejyD jzpf. /
7: The foundation of supernatural powers was well-established.
8/ jynfhpkHvkHavmufaom bm0emrSKjzifh rwkefrvSKyf wnf=unfvsuf&Sd. /
8: It was remained unshaken and firmly established.
bk&m; jzpfa=umif;w&m; 4 yg;
1/ rqkwrf epf yg&rDawmfrsm;ukd usifh=uHtm;xkwjf cif; 1: Great effort,
2/ a=umif;usKd;jrifrSef Oyg,aumov†^m%f &Sdjcif; 2: endowed with skillful means,
3/ t"dÏmef ckdifrmjcif; 3: firm determination,
4/ arwWm u&k%m[laom [dwp&d, tm;=uD;jcif; /
4: great loving-kindness and compassion.
bk&m;r&Sdaomf w&m;onf q&m (bk&m;&Sifukd,fpm; jrwfw&m; )
bk&m; &[Eœmwk@d . tmoa0guif;uGmaom tjidrf;"mwfcsrf;om csD;rGrf;p&m
The ultimate bliss, taintless pleasant feeling, of Lord Buddha and arahants:
1/ owW0gwkd@onf a&S;uHa=umifh csrf;omqif;&JcHpm;&. – [kqkdygv#if bk&m; &[Eœmwkd@onf
uHaumif;rsm; jyKcJh=urnf aocsm. / od@k a=umifh csD;rGrf;xkduf. /
1: If the pleasure and pain that beings feel are caused by what was done in the
past, then Lord Buddha and arahants surely must have done good deeds in
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the past; thus, praise-worthy.
2/ owW0gwkd@onf zefqif;&Sifa=umifh csrf;omqif;&JcHpm;&. – [kqkdygv#if bk&m; &[Eœmwkd@onf
zefqif;&Sifu aumif;aumif;zefqif;xm;olrsm; jzpf=urnf aocsm. / od@k a=umifh csD;rGrf;xkdu.
f /
2: If the pleasure and pain that beings feel are caused by a Creator, then Lord
Buddha and arahants surely must have been created by a good Creator; thus,
praise-worthy.
3/ owW0gwkd@onf tjrJwnfjcif;a=umifh csrf;omqif;&JcHpm;&. – [kqkdygv#if bk&m; &[Eœmwk@d onf
aumif;aumif;jrJjrJwnfaeolrsm; jzpf=urnf aocsm. / od@k a=umifh csD;rGrf;xkduf. /
3: If the pleasure and pain that beings feel are caused by circumstance and nature,
then Lord Buddha and arahants surely must have good luck; thus, praise-
worthy.
4/ owW0gwkd@onf trsKd;Zmwfxl;jcm;jcif;a=umifh csrf;omqif;&JcHpm;&. – [kqkdygv#if bk&m;&[Eœm
wk@d onf aumif;aomtrsKd;Zmwfxl;olrsm; jzpf=urnf aocsm. / od@k a=umifh csD;rGrf;xkduf. /
4: If the pleasure and pain that beings feel are caused by class among the six
classes of birth, then Lord Buddha and arahants surely must belong to a good
class; thus, praise-worthy.
5/ owW0gwkd@onf rsufarSmufvkH@va=umifh csrf;omqif;&JcHpm;&. – [kqkdygv#if bk&m;&[Eœm
wk@d onf vkH@vpkdufxkwfrSKaumif;rsm; &Sd=urnf aocsm. / od@k a=umifh csD;rGrf;xku
d f. /
then Lord Buddha and arahants surely must strive well; thus, praise-worthy.
bk&m;&Sifukd,fpm; jrwfw&m; (r[my&dedAŠmeokw)f
The principle of Dhamma and Vinaya is the Teacher after Lord Buddha
had passed away:
txacg b*0g tm,oR EœH tmeENH tmraEœod / “od,m acg yemeEN wkrSmuH {0r\
‘twDwowˆKuH yg0peH / ewˆd aem owˆm’wd / e acg yaewH tmeEN {0H 'ÏAŠH /
a,m a0g tmeEN r,m "arRm p 0dea,m p a'odawm ynawWm / aom a0g rrpPa,e owˆm” ?
xkt
d cg bk&m;&Sifonf t&SiftmeENmtm; rdef@awmfrl. / “tmeENm – w&m;pum;awmfonf
a[m=um;aom q&mbk&m;rS uif;uGmcJhjyD / igw@kd . q&mbk&m;onf r&SdawmhjyD” [k oifwkd@tm;
Tokd@aom xifrSwfjcif; jzpfwef&m. / tmeENm Tt&mY Tok@d aomxifrSwfjcif; rjzpfaptyf /
tmeENm – igbk&m; a[m=um;ynwfxm;aom okwf tbd"rRmw&m;awmf 0denf;awmfonf
igbk&m; uG,fvGefaomtcgY oifwd@k . q&myif jzpfay. ?
And the Lord Buddha said to Ānanda: ‘Ānanda it may be that you will think:
“The Teacher’s instruction has ceased, now we have no teacher.” It should not
be seen like this. Ānanda, for what I have taught and explained to you as
Dhamma and discipline will, at my passing, be your teacher.’
bk&m;&Sifwpfyg;wnf; oDwif;okH;awmfrljcif;. tusKd;w&m; 28 yg; (rdvEd NyOS)
Twenty-eight benefits of Lord Buddha’s solitude (Milindapañha Pāḷi):
1/ rdrdudk,fukd apmifha&Smufjcif; 1: Guarding Himself,
2/ toufukd wk;d yGg;apjcif; 2: increasing His life expectancy,
3/ ukd,ftm; ^m%ftm; yGg;wkd;jcif; 3: giving Him vigor,
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4/ tjypfa'goukd wm;jrpfydwfyifjcif; 4: concealing His failing,
5/ ausmfapmrJhukd y,fEkdifjcif; 5: removing any bad reputation,
6/ ausmfapmrSKukd jzpfapEkdifjcif; 6: bringing fame,
7/ rarG@avsmfrSKukd y,fEkdifjcif; 7: destroying discontent,
8/ arG@avsmfrSKukd jzpfapEkdifjcif; 8: bringing satisfaction,
9/ a=umufvef@rSK uif;jcif; 9: banishing fear,
10/ &J&ifhjcif; 10: endowing with confidence,
11/ ysif;&drSKukd y,fEkdifjcif; 11: removing sloth,
12/ vk@H vukd jzpfapEkdifjcif; 12: filling with energy,
13/ &m*ukd y,fEikd fjcif; 13: taking away lust,
14/ a'goukd y,fEkdifjcif; 14: taking away hatred,
15/ arm[ukd y,fEkdifjcif; 15: taking away delusion,
16/ rmeukd y,fEkdifjcif; 16: taking away pride,
17/ 0dwufukd csKd;zsufEikd fjcif; 17: braking thought,
18/ pdwfukd wnf=unfatmifjyKEkdifjcif; 18: making mind one-pointed,
19/ pdwfukd aysmhaysmif;apEkdifjcif; 19: softening the mind,
20/ =unfvif&$ifjyjcif; 20: making Him lite-hearted,
21/ av;jrwfonfukd jyKEkdifjcif; 21: making Him serious,
22/ vmbfukd jzpfapEkdifjcif; 22: making Him material gain,
23/ &Sdckd;cHxkdujf cif; 23: making Him worthy of respect,
24/ ESpfoufjcif;ok@d a&mufapEkdifjcif; 24: bringing Him joy,
25/ 0rf;ajrmufjcif;ukd jyKEkdifjcif; 25: filling Him with delight,
26/ ocFg&w&m; oabmukd jyEkdifjcif; 26: showing Him the true nature of all formations,
27/ yÉdoaE<aejcif;ukd cGgjzwfEikd fjcif; 27: cutting the rebirth,
28/ jidrf;at;rSK tm;vkH;ukd ay;Ekdifjcif; / 28: giving Him all peace.
bk&m;&Sif w&m;ra[mvkjd cif;. ta=umif; 3 yg; (bk&m;jzpfawmfrlp)
Three inclinations of Lord Buddha not to teach (in the beginning):
1/ owW0grsm;. oEœmefY udavomxlajymjcif;
1: The minds of sentient beings were full of defilements,
2/ w&m;awmf. tvGefeufeJjcif;
2: the dhamma was very profound,
3/ bk&m;&Sif. w&m;awmftay: tvGef&dkaojcif; /
3: Lord Buddha valued the dhamma at the highest.
bk&m;&Sif w&m;a[mawmfrl&mY tm;xkwfrSK wlr#jcif; 5 rsKd;
Five audiences upon which Lord Buddha taught with the same effort and
same care:
1/ &[ef;a,mufsm; y&dowf 1: Male monk,
2/ &[ef;rdef;r y&dowf 2: female monk,
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3/ vla,mufsm; wum y&dowf 3: man,
4/ vlrdef;r wumr y&dowf 4: woman,
5/ ykxkZOf atmufwef;pm; y&dowf / 5: worlding, low caste.
bk&m;&Sifwkd@. jcm;em;csuf uGjJ ym;csuf – a0rwW – 8 rsKd;
Eight differences of various Buddhas:
1/ tm,k a0rwW ] toufwrf; rwljcif; 1: Difference in age,
2/ yrme a0rwW ] t&yfawmftjrifh rwljcif; 2: in height,
3/ ukv a0rwW ] rsKd;EG,f rwljcif; 3: in clan,
4/ y"me a0rwW ] 'kuU&p&d,m usifhcsdef rwljcif; 4: in time-length of austerity,
5/ &oRd a0rwW ] a&mifjcnfawmf rwljcif; 5: in bodily rays,
6/ ,me a0rwW ] awmxGuf,Of rwljcif; 6: in vehicles used in renunciation,
7/ aAm"d a0rwW] rSDyGifh&m aAm"dyif rwljcif; 7: in Bo-tree
8/ yv†uF a0rwW ] a&$ yv†if rwljcif; / 8: in throne.
bk&m;&Sifwkdif;. tqkH;trawmf 3 yg; (=o0g' ygwdarmuf – [kvnf;ac:.)
Three common teachings of all Buddhas:
1/ oAŠygy\ tu&%H ] raumif;rSK [lor# rjyKjcif; 1: Not to do any evil;
2/ ukov\kyor`'g ] aumif;rSK rsm;ukd jynfhpkHapjcif; 2: to do what is good;
3/ opdwW y&da,m'gyeH ] rdrdpdwfukd jzLpifapjcif; / 3: to purify one’s own mind.
bk&m;&Sifxkd;xGif;odjrifaomw&m; ESifh a[mjyaomw&m; ESKdif;,SOfjcif; - bk&m;&Sifonf aumorŠDjynf
,if;wkdufawm=uD;Y oDwifo;kH awmfrlpOf vufawmfxJY ,if;wku d f&Gufrsm;ukd qkyfukdifawmfrl. /
xkd vufxJ&Sd t&Gufrsm;ESifh usefwpfawmvk;H &Sd t&Gufrsm; tb,fursm;oenf;[k ar;awmfrlum –
bk&m;&Sifxkd;xGif;odaom w&m;rsm;onf ,if;xkdufwpfawmvk;H &Sd t&Gufrsm;avmuf rsm;jym;a=umif; /
xkwfaz:a[m=um;aom w&m;um; vufawmfxJ&Sd t&Gufavmufr#om jzpfa=umif; rdef@awmfrlonf /
(oDoyg0eokwf / opPoH,kwf / r[m0*~oH,kwWygVd)
Comparison between the things (dhamma) Lord Buddha had directly known and
the things He had taught: Once Buddha was dwelling at Kosambī in a forest of
the South Indian Redwood. He took up a few leaves in His hand and asked monks
there which was more numerous, the leaves in His hand or the leaves in the forest.
He said that the things (dhamma) He had directly known are like leaves of the
forest and the things He had taught, leaves in His hand.
(Sīsapāvana Sutta, Mahā-vagga Saṃyutta Pāḷi)
bk&m;&SifxH a'0'wf. awmif;qk 5 rsKd; (a'0'wf bk&m;&SifxH awmif;qkdaomqk 5 rsKd; )
bk&m;&Sif"mwfawmf cH,=l uonfh ckESpfjynfaxmifrif;rsm; (ckESpfjynfaxmifrif;rsm; - bk&m;&Sif
"mwfawmf cH,=l uonfh )
bk&m;&SifESifh wynfhom0ursm;ukdom vSL&rnf ok@d rS tusKd;=uD;rm;onf – [k a[mawmf rrla=umif;
(0p>a*gwWokwf / wduedygw / t*Fkw&W ygVd)
Lord Buddha did not teach that alms should be given only to Him and His
disciples, not others; doing so is very fruitful.
bk&m;&Sif y&dowf 8 rsKd;wk@d tm; w&m;a[mawmfrlonft
h cg (y&dowf 8 rsKd;wk@d tm; bk&m;&Sif w&m;
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a[mawmfrlonfhtcg )
bk&m;&Sifzdwf=um;awmfrljcif; (oHo,&Sdu ar;=u&ef bk&m;&Sifzdwf=um;awmfrljcif; )
bk&m;&SifrajzyJ xm;aom tar; 10 rsKd; (rajzyJ xm;&rnfh tar; ] XyeD, Asmu&%d, 10 rsKd; )
bk&m;&Sifrsm; rpGef@y,f jrJaomt&yfXme 4 rsKd; (t0dZ[dw - bk&m;&Sifrsm; rpGef@y,f jrJaom –
t&yfXme 4 rsKd; )
bk&m;&Sif jrifawG@ae&aom &[ef;awmf tcsKd@ (,ookwf / tÏedygw / t*FkwW&ygVd)
Eight kinds of monk Lord Buddha encountered:
1/ umr*k%frS vGwfajrmufrSKcsrf;om – aeuQrokc / uif;qdwfjidrfrSKcsrf;om – y0da0uokc /
jidrf;at;rSKcsrf;om – Oyorokc / xkd;xGif;odjrifrSKcsrf;om oarŠm"okc wkd@ukd tav;rxm;yJ
upm; &,farm jrL;wl;ae=uaom &[ef;rsm;
1: Some monks, without bliss of renunciation, without bliss of solitude,
without bliss of peace, without bliss of enlightenment, come together and
meet cheerfully being intent upon companionship.
2/ 0rf;jynfah tmifpm;jyD; tdyfrSKcsrf;om – ao,sokc / 0J,meHawmif; ajymif;vSJ@tdyfrSKcsrf;om
y\okc / ikdufrsOf;rSKcsrf;om rd'<okc wkd@ukd tm;xkwfv#ufae=uaom &[ef;rsm;
2: Some monks having eaten as much as they want, yield to the pleasure of
rest, the pleasure of sloth, the pleasure of sleep.
3/ t&Hapmifh ukd&ifomra%wk@d vkyfau|;jyKpkaeonfukdom,maeaom &GmeD;ausmif;ae &[ef;rsm;
3: Some monks who dwell on the outskirts of a village receive pleasant services
from a monastery attendant or a novice.
4/ idkufrsOf; ysif;&dae=uaom awmausmif;ae &[ef;rsm;
4: Some monks who dwell in a forest sit dozing/sleepy.
5/ rwnf=unfaompdw&f Sdonfh awmausmif;ae &[ef;rsm;
5: Some monks who dwell in a forest are in an unconcentrated state.
6/ wnf=unfaompdwf&o
Sd nfh awmausmif;ae &[ef;rsm;
6: Some monks who dwell who dwell in a forest are in a state of concentration.
7/ ypPn;f av;yg; jynfph kHaom &GmeD;ausmif;ae &[ef;rsm;
7: Some monks who dwell on the outskirts of a village receive well enough
the four requisites.
8/ ypPn;f av;yg;jynfhpkHaom awmausmif;ae &[ef;rsm; /
8: Some monks who dwell in a forest receive well enough the four requisites.
bk&m;&Sif &J&ifhpGm rdef@=um;jrGufqkdawmfrljcif; (r[moD[em'okwf / 'DCedum,ygVd)
The great lion’s raor of Lord Buddha:
1/ vGefjrwfaom oDv t&m - t"doDv - Y igbk&m;onf tomvGefqkH;jzpf. /
1: Nobody has surpassed Lord Buddha’s highest morality.
2/ vGefjrwfaom tm;xkwfrSKjzifh raumif;rSKukd y,fjcif; (t"daZ*kp>) Y igbk&m;onf
tomvGefqkH;jzpf. /
2: Nobody has surpassed Lord Buddha’s highest self-mortification.
3/ vGefjrwfaom ynmt&m - t"dynm - Y igbk&m;onf tomvGefqkH;jzpf. /
3: Nobody has surpassed Lord Buddha’s highest wisdom.
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4/ vGefjrwfaom vGwfajrmufjcif; - t"d0drkwWd - Y igbk&m;onf tomvGefqkH;jzpf. /
4: Nobody has surpassed Lord Buddha’s highest liberation.
5/ bk&m;&Sifonf &J&ifhaompum;ukd jrGufqkdawmfrl. /
5: Lord Buddha roared His lion’s roar;
6/ y&dowftv,fY jrGufqkdawmfrl. / 6: It was done in the audience/company.
7/ ra=umufr&GH@ jrGufqkdawmfrl. / 7: It was done confidently/courageously.
8/ jy\emvnf; bk&m;&Sifukd ar;=uukef. / 8: The audience questioned Him.
9/ ar;v#if ajzawmfrl. / 9: He answered.
10/ tajzukd ESpfouf=uukef. /
10: The answer was plausible and pleased by the audience.
11/ em=um;xku
d fonf[kvnf; xifjrif,lq=u. /
11: The audience believed that it was worth to listen.
12/ em=um;jyD; =unfnKd=uukef. / 12: Having heard, they took refuge in Him.
13/ =unfnKdjyD; ylaZmf=uukef. / 13: Aftre that, they honor/respect Him.
14/ em=um;jyD; w&m;tqkH;tr twkid f; vkdufemusifh=uH=uukef. /
14: Having heard His teaching, they put it into practice.
15/ usifh=uHolw@kd u bk&m;&Siftm; ESpfouf0rf;ajrmufap=uukef. /
15: By practicing, they made Lord Buddha pleased.
bk&m;&Sif &J&ifhpGm rdef@awmfrlaom pum; 4 cGef;
The four confidential lion’s roars of Lord Buddha:
1/ TrnfTrnfaom w&m;rsm;ukd bk&m;&Sif xkd;xGif;rodao;[k ajym&Jorl &Sd
1: Nobody dares to say that in such and such things, Buddha does not perfectly
enlighten.
2/ TrnfTrnfaom tmoa0gw&m;rsm;ukd bk&m;&Sif ry,f&ao;[k ajym&Jolr&Sd
2: That Buddha did not destroy such and such mental flux/intoxicant.
3/ bk&m;&Sif n$efjyawmfrlaom r*fzkdvf. tEœ&m,fw&m;wk@d onf pifppf tEœ&m,fr[kwf [k
ajym&Jorl &Sd
3: That the dhammas which hinder to attain ‘path and frution’ are actually no
handrances.
4/ bk&m;&Sif n$efjyawmfrlaom 'kuQjidrf;a=umif;w&m;rsm;onf 'kuQrjidrf;Ekdif[k ajym&Jolr&Sd /
4: That the dhammas which lead to the end of suffering are actually not.
bk&m;&Sif vufxufawmf acgif;yg;aom usifhpOfrsm; (jcKd;jcHaom usifhpOfrsm; - waygyuUr – r[m
oD[em'okwf )
bk&m;&Sif vufxufawmf rxif&Sm;aom ausmif;rsm;
Not well-known monasteries at the time of Lord Buddha:
1/ umVacru omuD0if aqmufaomausmif; / uydv0wf (r[moknwokwf / Oy&dyÀmo)
1: A monastery built by Kāḷakhemaka, a Sakya prince, in Sāvatthi City,
2/ CÉ omuD0if aqmufaomausmif; / uydv0wf (r[moknwokwf / Oy&dyÀmo)
2: a monastery built by Ghaṭa, a Sakya prince, in Sāvatthi City.
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bk&m;&Sif vufrcHaom 0g' 3 rsKd; (0g' 3 rsKd; )
bk&m;&Sifonf y0g&%mae@Y &[ef;wk@d tm; zdwf=um;awmfrlykH
(y0g&%mokwf / 0*F Do0*f / o*gxm0*~oH,kw)f
Lord Buddha’s invitation to the monks (The Connected Discourses):
‘[EN 'ged bduQa0 y0ga&rd a0g / e p ar udÌd *&[x um,duH 0g 0gpoduH 0g/’
‘&[ef;wkd@ ,cktcg igbk&m;onf oifwd@k tm; zdwf=um;. / ig.ukd,fESKwftrlt&m wpfckckukd
oifw@kd uJ&h Jh&ef &Sdukefoavm r&Sduek foavm /’
“Come now, monks, let me invite you: Is there any deed of mine, either bodily
or verbal, which you would censure?”
bk&m;&Sifonf ‘oufwrf;jynhf aeawmfrlygbk&m;[k av#mufxm;&eftwGuf’ &SiftmeENm tm;
t&dyftjrGufpum; rdef@=um;awmfrlaom tcg 16 cg
Sixteen times Lord Buddha made a hint to Shin Ānanda for requesting Him
to live untill the end of life-span (i.e., a hundred years of age):
1/ &mZj*Kd[fjynf *dZPsukÉfawmif Y 1: At Mt. Gijjhakūṭa, Rājagaha,
2/ &mZj*Kd[fjynf a*gwr yanmifyif 2: at Gotama Banyan tree, Rājagaha,
3/ &mZj*Kd[fjynf apm& yygw acsmufurf;yg; 3: at Cora-papāta cliff, Rājagaha,
4/ &mZj*Kd[fjynf a0bm&awmif 4: at Mt. Vebhāra, Rājagaha,
5/ &mZj*Kd[fjynf Áod*dvdawmif 5: at Mt. Isigili, Rājagaha,
6/ &mZj*Kd[fjynf ,if;wkdufawm 6: at the Ceylon ebony grobe, Rājagaha,
7/ &mZj*Kd[fjynf wayg'g&kHausmif; 7: at Tapodārāma Monastery, Rājagaha,
8/ &mZj*Kd[fjynf a0VK0efausmif; 8: at Veḷuvana Monastery, Rājagaha,
9/ &mZj*Kd[fjynf ZD0u o&ufO,smOf 9: Jīvaka Mango-grove, Rājagaha,
10/ &mZj*Kd[fjynf r'Nupk >dt&yf rd*'g0kefawm 10: at Maddakucchi, Migadāvana, Rājagaha,
11/ a0omvDjynf Oa'e apwD 11: at Udena Shrine, Vesālī,
12/ a0omvDjynf a*gwr apwD 12: at Gotama Shrine, Vesālī,
13/ a0omvDjynf owWrŠ apwD 13: at Sattamba Shrine, Vesālī,
14/ a0omvDjynf A[kykwW apwD 14: at Bahuputta Shrine, Vesālī,
15/ a0omvDjynf om& EN apwD 15: at Sāranda Shrine, Vesālī,
16/ a0omvDjynf omygv apwD / 16: at Sāpāla Shrine, Vesālī.
bk&m;&Siftm; csD;rGrf;zG,fta=umif; 10 rsKd; (a'0'[okwf / Oy&dyÀmoygVd)
Ten legitimate grounds for praising Lord Buddha:
1/ owW0gtm;vk;H a&S;uHa=umifh csrf;om / qif;&J=uonf qkdv#if ,ckb0Y bk&m;&Sifonf
tmoa0gw&m; uif;uGm csrf;omaoma=umifh – a&S;uaumif;uH&cSd Jh. [k csD;rGrf;xkduf. /
1: If the pleasure and pain that beings feel are caused by what was done in the past,
then the Buddha surely must have done good deeds in the past,
since He now feels such taintless feelings.
2/ owW0gtm;vk;H zefqif;&Sifa=umifh csrf;om / qif;&J=uonf qkdv#if ,ckb0Y bk&m;&Sifonf
tmoa0gw&m; uif;uGm csrf;omaoma=umifh – bk&m;&Sifukd aumif;jrwfaom
[364]
zefqif;&Sifu zefqif;cJh. [k csD;rGrf;xkdu.
f /
Supreme God, then the Buddha surely must have been created by a good
Supreme God, since He now feels such taintless feelings.
3/ owW0gtm;vk;H ta=umif;qkHpnf;rSKa=umifh csrf;om / qif;&J=uonf qkdv#if ,ckb0Y
bk&m;&Sifonf tmoa0gw&m; uif;uGm csrf;omaoma=umifh – aumif;aomta=umif;
qkHpnf;rSK &SdcJh. [k csD;rGrf;xkduf. /
nature, then the Buddha surely must have good luck, since He now feels
such taintless feelings.
4/ owW0gtm;vk;H trsKd;Zmwfa=umifh csrf;om / qif;&J=uonf qkdv#if ,ckb0Y bk&m;&Sifonf
tmoa0gw&m; uif;uGm csrf;omaoma=umifh – aumif;aomtrsKd;Zmwf&Sd. [k csD;rGrf;xkdu. f /
4: If the pleasure and pain that beings feel are caused by various classes, then
the Buddha surely must belong to a good class, since He now feels such
taintless feelings.
5/ owW0gtm;vk;H ,ckb0 jyKrlaqmif&GufrSKa=umifh csrf;om / qif;&J=uonf qkdv#if ,ckb0Y
bk&m;&Sifonf tmoa0gw&m; uif;uGm csrf;omaoma=umifh – aumif;pGmjyKaqmifusKd;pm;ol
jzpf.[k csD;rGrf;xkdu.
f /
then the Buddha surely must strive well here and now, since He now feels
such taintless feelings.
6/ owW0gtm;vkH; a&S;uHa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap r[kwfonf
jzpfap bk&m;&Siftm; csD;rGrf;xkduf. /
6: If the pleasure and pain that beings feel are caused by what was done
in the past or not, He is to be praised anyway.
7/ owW0gtm;vk;H zefqif;&Sifa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap r[kwfonf
Supreme God or not, He is to be praised anyway.
8/ owW0gtm;vk;H ta=umif;qkHpnf;rSKa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap
r[kwfonf jzpfap bk&m;&Siftm; csD;rGrf;xkduf. /
nature or not, He is to be praised anyway.
9/ owW0gtm;vkH; trsKd;Zmwfa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap r[kwfonf
9: If the pleasure and pain that beings feel are caused by various classes or not,
He is to be praised anyway.
10/ owW0gtm;vkH; ,ckb0 usKd;pm;rSKa=umifh csrf;om / qif;&J=uonfqkdonfrSm [kwfonfjzpfap
r[kwfonf jzpfap bk&m;&Siftm; csD;rGrf;xkduf. /
10: If the pleasure and pain that beings feel are caused by exertion here and now
[365]
or not, He is to be praised anyway.
bk&m;&Siftm; pGyfpGJjcif;. ta=umif;w&m;rsm; - 2 yg;pk
Two ways of misrepresentation of Lord Buddha:
1/ (u) 'kaÏm 0g a'goEœa&m - a'go tajccHjyD; jypfrSm; pGyfpGJjcif;
(a) By wickedness based upon ill-will,
(c) oa'<g 0g 'k*~[dawe – t,lrSm;rSKY (bmomjcm;Y) o'<gvGefuJjyD; pGyfpGJjcif;
(b) by faith in other religions.
2/ (u) tbmodwH bmodwEœd 'Daywd – bk&m;&Sifra[monfukd a[m.qkdjyD; pGyfpGJjcif;
(a) By what Buddha never said as said,
(c) bmodwH tbmodwEœd 'Daywd – bk&m;&Sifa[monfukd ra[m[kqkdjyD; pGyfpGJjcif;
(b) by what Buddha said as not said.
3/ (u) ae,swˆH eDwawˆmwd 'Daywd – aqmifod&rnfukd wkduf&kdufod&rnfqkdjyD; pGyfpGJjcif;
(a) By what Buddha symbolically said as directly said,
(c) eDwwˆH ae,sawˆmwd 'Daywd – wkdu&f kdufod&rnfudk aqmifod&rnf[kqkdjyD; pGyfpGJjcif; /
(b) by what Buddha directly said as symbolically said.
bk&m;&Siftm; wynfhom0uwkd@ &kdaojrwfEkd;jcif;. ta=umif;w&m; 5 yg;
Five qualities of Lord Buddha for which His disciples greatly honor,
respect and revere Him:
1/ jrifhjrwfaom ukd,fusifhoDv &Sdawmfrljcif; 1: Higher virtue,
2/ oAŠnKw^m%f &Sdawmfrljcif; 2: higher knowledge and vision,
3/ jrwfaom XmEky`wWdynm &Sdawmfrljcif; 3: higher wisdom,
4/ t&d,opPmw&m;ukad r;wkid f;ajz=um;Ekdifjcif; 4: discovering the four noble truths,
5/ aAm"dyuQd,w&m; 37 yg;ukd a[m=um;awmfrljcif; /
5: proclaiming the thirty-seven factors of enlightenment.
bk&m;&Siftm; rpGyfpGJEkdifaom w&m; 3 yg;
Three things Lord Buddha is never accused of:
1/ Tw&m;rsm;ukd rodjrifao;[k rpGyfpGJEkdif
1: Nobody can accuse of Lord Buddha that He has no perfect knowledge of such
and such things.
2/ Ttmoa0gw&m;rsm; rukefcrf;ao;[k rpGyfpGJEkdif
2: that He has such and such mental cankers,
3/ 'kuQjidrf;a=umif; w&m;aumif;rsm;[k ajymaomfvnf; 'kuQrjidrf;[k rpGyfpGJEkdif /
3: that His dhamma cannot get rid of suffering.
bk&m;&Sif. c&DpOf 2 rsKd; Buddha’s two kinds of journey:
1/ wk&dw pm&du ] taqmwvsif =uGawmfrljcif; 1: Journey made suddently,
2/ twk&dw pm&du ] tcsdef,jl yD; =uGawmfrljcif; 2: regular journey.
bk&m;&Sif. c&D0ef; 3 rsKd;
Three kinds of circumferential dimensions of Buddha’s journey:
1/ r[m r¾v ] ,lZem 900 &Sd c&D0ef;
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1: A great journey within a territory of 900 yujanā,
2/ rZPsdr r¾v ] ,lZem 600 &Sd c&D0ef;
2: a medium journey within a territory of 600 yujanā,
3/ taEœm r¾v ] ,lZem 300 &Sd c&D0ef;
3: a samll journey within a territory of 300 yujanā.
bk&m;&Sif. apmifha&Smuf&efrvkd yifukd,fpif=u,faeaom w&m; 4 yg;
1/ y&do'k < um,ormpm& - yifud, k fpif=u,faeaom uk,
d ftrlt&m
1: Purified bodily behavior, nothing to hide bodily misconduct,
2/ y&do'k < 0pDormpm& - yifud,
k pf if=u,faeaom ESKwftrlt&m
2: purified verbal behavior, nothing to hide verbal misconduct,
3/ y&do'k < raemormpm& - yifud,
k pf if=u,faeaom pdwftrlt&m
3: purified mental behavior, nothing to hide mental misconduct,
4/ y&do'k <gZD0 - yifud,
k pf if=u,faeaom toufarG;0rf;ausmif;rSK /
4: purified livelihood, nothing to hide wrong livelihood.
bk&m;&Sif. qGrf; ESpfrsKd; (pkEN. y&dedAŠmefpH0ifcgeD;uyfaom - qGrf;ESifh okZmwm. qGrf; )
bk&m;&Sif. ^m%fajc&m 4 rsKd; Four wisdom-footprints of Lord Buddha:
1/ rif; ynm&Sdw@kd tay: v$rf;rkd;Ekdifjcif;
1: Overcoming/conquering the learned kings by His wisdom,
2/ ol=uG,f ynm&Sdwkd@tay: v$rf;rkd;Ekdifjcif;
2: overcoming/conquering the learned wealthy persons by His wisdom,
3/ ykÀm; ynm&Sdw@kd tay: v$rf;rkd;Ekdifjcif;
3: overcoming/conquering the learned Brahmins by His wisdom,
4/ olawmfpif (or%) ynm&Sdwkd@tay: v$rf;rkd;Ekdifjcif; /
4: overcoming/conquering the learned recluses by His wisdom. ``
bk&m;&Sif. ^m%fawmf / tm;awmf 10 yg; ('o wxm*w Av)
The ten powers of Lord Buddha:
1/ XmemXme aumov† ^m%fawmf – ta=umif; [kwfonf r[kwfonf udk odawmfrlaom^m%f
1: Wisdom of the possible as possible and the impossible as impossible,
2/ twDwm em*w ypPKyÈM urR orm'ge ^m%fawmf - twdwf tem*wf ypPKyèf uH tusKd;ay;ukd
odawmfrlaom^m%f (0dygu^m%f [kvnf;ac:onf)
2: of the results of past, present and future actions (It is also called wisdom
of the results),
3/ oAŠwˆ *grdeD yÉdy'g ^m%fawmf – owW0grsm; vm;a&muf&m vrf;pOfukd odawmfrlaom^m%f
3: of path leading to the welfare of all,
4/ taeu"mwk emem"mwk avmu ^m%fawmf - "mwftm;vk;H . oabmukd odawmfrlaom^m%f
4: of the world with its many different elements,
5/ emem"drkwWduw ^m%fawmf – owW0gwkd h. vkt
d if tpkHudk odawmfrlaom^m%f
5: of the different inclinations in beings,
6/ ÁjENd, ya&my&d,wWd ^m%fawmf – tedrfh tjrifhukd odawmfrlaom^m%f
6: of clearly understanding of lower and higher falculties in beings,
[367]
7/ psme 0darmuQ orm"d ormywWd 0dZmee ^m%fawmf – psmefponfwkd@. tnpfta=u;
pif=u,frSK wkd;wufrSKwk@d ukd odawmfrlaom^m%f
7: of the defilement, purity and rising with regard to the absorption, deliberance,
concentration and attainment,
8/ ykaAŠ ed0go ^m%fawmf – a&S; twdwfb0rsm;ukd odawmfrlaom^m%f
8: of remembering former births,
9/ 'dAŠ puQK ^m%fawmf – ewf rsufpd^m%f
9: of divine eyes,
10/ tmo0uQ, ^m%fawmf – tm0a0gw&m; pdwftnpfta=u;rsm; ukefcef;jcif; ^m%f /
10: of extinction of all taints.
bk&m;&Sif. xGufajrmufvGwfuif;v#uf aeawmfrljcif; 10 rsKd;
Ten states from which Lord Buddha detached and released:
1/ bk&m;&Sifonf &kyfrS- xGufajrmufvGwfuif;jyD; udavomr&Sdaompdwfjzifh aeawmfrl. /
1: Lord Buddha dwelled free, detached and released from physical body;
2/ a0'emrS- 2: from feeling,
3/ onmrS- 3: from perception,
4/ ocFg&rS- 4: from mental formations,
5/ 0dnm%frS- 5: from consciousness,
6/ Zmwdr-S 6: from rebirth,
7/ Z&mrS- 7: from decay/old-age,
8/ r&%rS- 8: from death,
9/ 'kuQrS- 9: from suffering,
10/ udavomwk@d rS- xGufajrmufvGwfuif;jyD; udavomr&Sdaompdwjf zifh aeawmfrl. /
10: from mental defilements.
bk&m;&Sif. "mwfawmf 2 rsKd; ("mwfawmf 2 rsKd; - bk&m;&Sif. )
bk&m;&Sif. aemufqkH; =o0g' pum;awmf Lord Buddha’s last words/admonishing:
1/ ig (bk&m;&Sif) a[m=um; w&m;awmfrsm;onf oifw@kd . q&mjzpfvrd fhrnf /
1: His teachings become the teacher of the believers (Buddhists) after He is gone.
2/ &[ef;awmftcsifcsif; igbk&m;oufawmfxif&Sm;&SdawmfrlpOf tm0kaom – [kac:ae=u&mrS
0gi,fou
l kd tm0kaom 0g=uD;oludk baEœ [lI4if; tm,oRm [lI4if; ajymqkd=u&rnf /
2: Monks should address each other, ‘āvuso’ – senior to junior and ‘bhante or
āyasmā’ – junior to senior.
3/ igbk&m;&Sif y&dedAŠmefpHjyD; ao;i,faom 0denf;oduQmyk'frsm;ukd y,fESKwfvkdaom y,fESKwfEkdifonf /
3: Monks may abolish minor rules of vinaya if saṃgha (order of monks) wishes.
4/ igbk&m;&Sif y&dedAŠmefpHjyD; qEN&[ef;tm; jA[R'%f xm;&rnf /
4: Monk Canda, a very closed attendant of Lord Buddha, should be punished by
the saṃgha with ‘holy-punishment (brahmadaṇḍa)’.
bk&m;&Sif. y&dedAŠmef rpH0ifrSD aemufqkH;rdef@rSmcsuf
Last words of Lord Buddha just before parinibbāna:
[368]
1/ [EN 'ged bduQa0 tmrEœ,mrd a0g ] &[ef;wk@d oifwkd@tm; ,ck igbk&m; aemufqkH;pum;
rdef@=um;rnf /
1: Monks, I say you as my last admonition.
2/ 0,"rRm ocFg&m ] jyKjyifpD&if ocFg&w&m;wk@d onf ysufpD;jcif;oabm &Sdukef. /
2: Decay is inherent in all compounded things.
3/ ty`rma'e or`ma'x ] rarhaom owdw&m;jzifh udpPjyD;atmif tm;xkwf=uukefavm /
3: Strive with mindfulness and diligence to complete the task.
bk&m;&Sif. bkef;awmf 6 yg; The six Glories of Lord Buddha:
1/ Á\&d, - tvkd&Sdovkd zefqif;Ekdifjcif; 1: Glory of lordliness/mastery,
2/ "rR – ynm ^m%f =uD;rm;jcif; 2: of dhamma/excellent wisdom,
3/ ,o – tjcHt&H tausmftapm=uD;rm;jcif; 3: of excellent fame,
4/ od&D – usufoa& r*Fvm jynfhpkHjcif; 4: of splendor,
5/ umr – tvkcd yfodrf; jyD;jidrf;Ekdifjcif; 5: of achievement,
6/ y,wW – tm; vkv† ESifh jynfph kHjcif; / 6: of endeavour.
bk&m;&Sif. &yfwnf&m 4 yg; (Ak'<blrd 4 yg; - bk&m;&Sif. &yfwnf&m )
bk&m;&Sif. &kyfuvmyfawmfudk rv†rif;wd@k 7 &ufwdik fwikd f ujcif; oDqkdjcif; wDrSKwfjcif; yef;eH@omwkd@jzifh
ylaZmf=ujcif; (r[my&dedAŠmeokw)f
Mallas of Kusināra honored and worshipped Buddha’s body with dance, song,
music, flowers and scents for seven days.
bk&m;&Sif. &J&ifhpGm 0efcHawmfrljcif;rsm; 8 yg; (t"drkwWdy'okwf / 'ouedygw / t*Fkw&W ygVd)
Eight confident statements of Lord Buddha (Adhimuttipada Sutta):
1/ xif&Sm;&Sdaomw&m;ukd &Sd.[k odawmfrljcif;
1: Knowing dhamma confidently real as real,
2/ xif&Sm;r&Sdaomw&m;ukd r&Sd.[k odawmfrljcif; 2: unreal as unreal,
3/ ,kwfnaHh omw&m;ukd ,kwfn. Hh [k odawmfrljcif; 3: mean as mean,
4/ rGefjrwfaomw&m;udk rGefjrwf.[k odawmfrljcif; 4: exalted as exalted,
5/ twk &Sdaomw&m;ukd twk&. Sd [k odawmfrljcif; 5: surpassed as surpassed,
6/ twkr&Sdaomw&m;ukd twkr&Sd[k odawmfrljcif; 6: unsurpassed as unsurpassed,
7/ odjrifrsufarSmufjyKxkdufaomw&m;ukd odjrifrsufarSmufjyKxkduf.[k odawmfrljcif;
7: known, seen and realized as known, seen and realized,
8// oAŠnKw^m%fawmfonf tjrwfqkH;jzpfonf[k rdef@awmfrljcif; /
8: knowledge of omniscience is the highest.
bk&m;&Sif. 0Éfawmf / 0dygufawmf 12 yg; (0Éfawmf 12 yg; - bk&m;&Sif. )
bk&m;&Sif. 0dok'<d 7 yg; The seven purifications of a Buddha:
1/ oDv 0dok'<d 1: Purity of morality,
2/ pdwW 0do'k <d 2: of concentration,
3/ 'dÏd 0do'k <d 3: of views,
4/ ucFg0dw&% 0dok'<d 4: of overcoming doubts,
[369]
5/ r*~gr*~^m%'\e 0dok'<d 5: of knowledge and insight into the right and
wrong paths,
6/ yÉdy'g^m%'\e 0dok'<d 6: of knowledge and insight of the path,
7/ ^m%'\e 0dok'<d 7: of knowledge and insight.
bk&m;&Sif. o&D&"mwfawmf wnf&Sd&m 5 Xme Five places of Lord Buddha’s relics:
1/ rZPsdra'o 1: Middle region (i.e., Nothern India),
2/ oD&dvuFm jrefrm ,k;d ',m;paom tjcm;a'orsm;
2: other regions such as Sri Lanka, Myanmar, Thailand etc.,
3/ wm0wd Homewfjynf 3: The Realm of the Thirty-three Gods,
4/ e*g;jynf 4: The Realm of the Dragon,
5/ jA[Rmjynf / 5: The Realm of Brahmā.
bk&m;&Sif. om0u 80 (toDwd om0u - bk&m;&Sif. om0u 80 )
bk&m;&Sif. trnfawmfrsm; (or%okwf / tÏuedygw / t*Fkw&W ygVd)
Eight names of designation for Lord Buddha (Tathāgata):
1/ or% - jidrf;at;ol 1: Ascetic (One in Peace),
2/ jAm[R% - raumif;rSK ar#mjyD;ol 2: Brahmin,
3/ a0'*l – tod^m%fo@kd a&mufol 3: Master of Knowledge,
4/ bdouU – orm;awmf 4: Healer,
5/ eddrRv – tnpfta=u;r&Sdol 5: One Unstained,
6/ 0drv – tnpfta=u;uif;ol 6: Stainless,
7/ ^m%D - ^m%f&Sdol 7: Knower,
8/ 0drkwW – vGwfajrmufol / 8: Liberated One.
bk&m;&Sif. trlt&mawmfrsm; (jA[Rm,kokwf / rZPsdryÀmo / rZPsdredum,)
The behaviors of Lord Buddha (Brahmāyu Sutta, Majjhima-nikāya):
1/ =uGvSrf;aomf vufsmajcawmfukd a&S;OD;pGm =uGvSrf;.
1: When He walks, He steps out with the right foot first.
2/ ra0;vGef;pGm ajcawmfukd ESKwf=uG. 2: He does not extend His foot too far
3/ reD;vGef;pGm ajcawmfudk cs. 3: or put it down too near.
4/ rjrefveG f;yJ =uG. 4: He wolks neither too quickly
5/ raES;vGef;yJ =uG. 5: nor too slowly.
6/ ykqpf'l; tcsif;csif; rxdcu
kd fapyJ =uG.
6: He walks without His knees knocking together.
7/ zrsuftcsif;csif; rxdckdufapyJ =uG.
7: He walks without His ancles knocking together.
8/ =uGoGm;aomf aygifukd rajrSmuf 8: He walks without raising
9/ aygifukd rnGwf 9: or lowering His thights,
10/ aygifukd rawmifh 10: or bringing them together
11/ aygifukd rcg 11: or keeping them apart.
[370]
12/ =uGoGm;aomf atmufykdif;ukd,fomvSKyf.
12: When He walks, only the lower part of His body oscillates and
13/ ukd,ftm;uk,
d lI =uGawmfrrl 13: He does not walk with bodily effort.
14/ jyefvn
S =fh unfah omf wpfu,
kd fv;kH jzifh jyefvSn=fh unf.
h
14: When He turns to look, He does so with His whole body.
15/ txufo@kd armhr=unfh 15: He does not look straight up.
16/ atmufod@k ikH@r=unfh 16: He does not look straight down.
17/ xkx
d kdTT =unfhv#uf roGm; 17: He does not walk looking about.
18/ xrf;ykd;wpfjyefr#om =unfhv#ufomG ;.
18: He looks a plough-yoke’s length before Him.
19/ jrKd@&GmwGif;okd@ 0ifaomf uk,
d fukd rajrSmuf
19: When He goes indoors, He does not raise
20/ uk,d fukd rnGwf 20: nor lower His body,
21/ uk,
d fukd rawmifh 21: or bend it forward
22/ uk,d fukd rcg 22: or back.
23/ ae&m. ra0;vGef;reD;vGef; ukd,fukdvSn.
fh
23: He turns round neither too far from the seat nor too near it.
24/ vufaxmufjyD; rxkdif 24: He does not lean on the seat with His hand.
25/ uk,d fukd jypfcsrxkdif 25: He does not throw His body onto the seat.
26/ vufraqmh 26: When seated, He does not fidget with His hands.
27/ ajcraqmh 27: He does not fidget with His feet.
28/ 'l;qpftcsif;csif; wifIrxkdif 28: He does not sit with His knees crossed.
29/ zrsuftcsif;csif; wifIrxkdif 29: He does not sit with His ankles crossed.
30/ ar;vufaxmufjyD; rxkid f 30: He does not sit with His hand holding His chin.
31/ jrKd@&GmtwGif;aeawmfrlaomf ra=umufr&GH@ rwGef@rqkwf rwkefvSKyf racsmufcsm;
31: While sitting, He is not afraid; does not shiever and tramble; is not nervous.
32/ =uufoD;ar$;nSif; xjcif;r&Sd 32: His hairs do not stand up.
33/ uif;qdw&f m edAŠmefukd tm&kHjyKae. 33: He is intent on seclusion.
34/ oydwfaq;a&ukd ,lawmfrlaomf oydwfudk rajrSmuf
34: When He receives the water for the bowl, He does not raise
35/ oydwfukd rnGwf 35: or lower the bowl
36/ oydwfukd rawmifh 36: or tip it forwards
37/ oydwfukd rcg 37: of backwards.
38/ oydwaf q;a&ukd renf;vGef;rrsm;vGef; cH,l.
38: He receives neither too little nor too much water for the bowl.
39/ cavmuf cavmuftoHjyKI oydwfukd raq;
39: He washes the bowl without making a splashing noice.
40/ oydwfukd arSmufvSefI raq;
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40: He washes the bowl without turning it round.
41/ oydwfukd ajrYcsI vufraq;
41: He does not put the bowl on the floor to wash His hands.
42/ vufaq;v#if oydwfaq;jyD;jzpf.
42: When His hands are washed, the bowl is washed.
43/ oydwfaq;v#if vufaq;jyD;jzpf.
43: When the bowl is washed, His hands are washed.
44/ oydwfaq;a&ukd reD;ra0; pGef@.
44: He pours the water from the bowl neither too far nor too near.
45/ oydwaf q;a&ukd z&kdz&J jyef@usJI rpGef@ 45: He does not pour it about.
46/ qGrf;cH,al omf oydwfukd rajrSmuf
46: When He receives rice, He does not raise
47/ oydwfukd rnGwf 47: or lower the bowl
48/ oydwfukd rawmifh 48: or tip it forwards
49/ oydwfukd rcg 49: or backwards.
50/ renf;vGef; rrsm;vGef; qGrf;ukd cH,l.
50: He receives neither too little rice nor too much rice.
51/ [if;ukd [if;yrm%twkid f;om bkOf;ay;.
51: He adds sauces in the right proportion.
52/ [if;jzifh qGrf;vkyfukd rvGef
52: He does not exceed the right amount of sauce in the mouthful.
53/ cHwGif;Y qGrf;vkyfudk ESpf=udrfokH;=udrfavG;I rsKdcs.
53: He turns the mouthful over two or three times in His mouth
54/ xrif;0g;zwf a=unufjyD;rS uk, d fxJokd@0if. 54: and chewing well then swallows it.
55/ xrif;0g;zwf cHwGif;Y r=uGif;usef 55: No rice kernel remains in His mouth.
56/ t&omukd odv#uf qGrf;ukd bkOf;ay;. 56: He takes His food experiencing the taste
57/ t&omY rwyfruf 57: though not experiencing greed for the taste.
58/ qGrf;ukd jrL;wl;&ef ok;H aqmifonfr[kwf
58: Taking His food is neither for amusement,
59/ qGrf;ukd rmef,pf&ef okH;aqmifonfr[kwf 59: nor for intoxication,
60/ qGrf;ukd wefqmqif&ef ok;H aqmifonfr[kwf
60: nor for the sake of physical beauty,
61/ qGrf;ukd tom;ta& zGH@jzKd;wkd;yGg;&ef okH;aqmifonfr[kwf
61: nor for the sake of physical attractiveness.
62/ qGrf;ukd cE<mukd,fwnfwef@&efom okH;aqmif.
62: He takes food only for the endurance
63/ r#w&efom okH;aqmif. 63: and continuance of His body,
64/ yifyef;jcif;jidrf;&kHom ok;H aqmif. 64: for the ending of discomfort,
65/ jrwfaomtusifhukd csD;ajrSmuf&efom okH;aqmif. 65: for assisting the holy life.
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66/ qGrf;pm;jyD; oydwfukd ajrYrcs
66: When He has eaten, He does not put the bowl onto the ground.
67/ oydwfukd reD;ra0;Y xm;.
67: He puts the bowl on the floor neither too near nor too far.
68/ oydwfukd rvkdonfvnf; r[kwf 68: He is neither careless of the bowl.
69/ oydwfukd tcgav;jrifh apmifha&Smufaeonfvnf; r[kwf
69: nor over-solicitous about it.
70/ qGrf;bkOf;ay;jyD; wc%r# qdwq
f dwfae.
70: When He has eaten, He sits in silence for a while,
71/ qGrf;tEkarm'emjyKcsdefudk rvGefap
71: but He does not let the time for the blessing go by.
72/ tEkarm'emw&m; a[m=um;.
72: When He has eaten, He gives the blessing.
73/ qGrf;ukd ruJh&Jh 73: He does not criticize the meal.
74/ qGrf;ukd rawmifhw 74: He does not expect another meal.
75/ w&m;jzifh tusKd;pD;yGg;ukd odjrif aqmufwnf &$ifvef;ap.
75: He instructs, urges, rouses, and encourages the audience with talk purely
on the Dhamma.
76/ tEkarm'emw&m;a[m=um;awmfrljyD; ae&mrS x=uG&mY tvGefjrefpGm r=uG
76: After it, He rises from the seat and walks neither too fast
77/ aES;auG;pGm r=uG 77: nor too slow.
78/ vGwfajrmufvkdouJo h kd@ r=uG 78: He does not go as one who wants to get away.
79/ ouFef;awmfonftvGefvnf;rjrifh 79: His robe is worn neither too hight
80/ tvGef;vnf; ravsmus 80: nor too low on His body,
81/ uk,
d fawmfESihf uyfjidonfvnf; r[kwf 81: nor too tight against His body,
82/ uGmaeonfvnf; r[kwf 82: nor too loose on His body,
83/ ouFef;awmfonf avrSm rvGifh
83: nor does the wind blow His robe away from His body.
84/ cE<mukd,fawmfY jrLtnpfta=u; ruyfjid
84: Dust and dirt do not soil His body.
85/ ausmif;okd@0ifaomf ae&mYxkid fawmfrljyD; ajcaq;.
85: When He enters into the monastery, He sits down on a seat made ready.
86/ ajcukd vSatmif =unfhaumif;atmif[lI tzefzef tm;rxkwf
86: Having sat down, He washes His feet, though He does not concern
Himself with grooming His feet.
87/ ajcaq;jyD; xuf0,fz@GJ acG urRÏmef;owdjzifh xkdifae.
87: Having washed His feet, He seats Himself cross-legged with mindfulness.
88/ w&m;a[mawmfrlaomf y&dwfowfudk rajrSmufyifh
88: When He teaches, He neither flatters/praises
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89/ y&dwof wfukd rESdrfcs 89: nor berates the audience.
90/ t*Fg 8 yg;&Sdaom toHawmfjzifh w&m;a[m. /
90: The speech that issues from His mouth has eight qualities.
bk&m;&Sif. trsm;ESifhrqufqHaom ^m%fawmf 6 yg; (tom"m&% ^m%fawmf 6 yg; - bk&m;&Sif.
trsm;ESifhrqufqHaom ^m%fawmf )
bk&m;&Sif. trsm;ESifh rqufqHaom w&m; (tma0%du "rR) 18 yg;
The eighteen unique qualities of Lord Buddha:
1/ twdwftzkd@ (umvtykdif;tjcm;) Y ^m%fawmf. tydwftyif twm;tqD; r&Sdjcif;
1: Having no hindrance with regard to knowledge of the past,
2/ tem*wftzkd@ (umvtykdif;tjcm;) Y ^m%fawmf. tydwt
f yif twm;tqD; r&Sdjcif;
2: with regard to knowledge of the future,
3/ ypPKyèftzkd@ (umvtykdif;tjcm;) Y ^m%fawmf. tydwftyif twm;tqD; r&Sdjcif;
3: with regard to knowledge of the present,
4/ ukd,fjyKrl&m um,uHrSK tm;vkH;wk@d Y ^m%fawmfomv#if a&S@oGm;&Sdjcif; (a&S@uajy;jcif;)
4: being preceded by wisdom in all physical actions,
5/ ESKwftrl&m 0pDurH SK tm;vk;H wk@d Y ^m%fawmfomv#if a&S@oGm;&Sdjcif;
5: in all verbal actions,
6/ pdwftrl&m raemuHrSK tm;vkH;wkd@Y ^m%fawmfomv#if a&S@oGm;&Sdjcif;
6: in all mental actions,
7/ tvdkqENawmf ,kwfav#mh tm;enf;rSK r&Sdjcif; 7: having not falling off in intention,
8/ 0D&d,awmf ,kwfav#mh tm;enf;rSK r&Sdjcif; 8: in energy,
9/ orm"d ,kwfav#mh tm;enf;rSK r&Sdjcif; 9: in concentration,
10/ ynm ,kwfav#mh tm;enf;rSK r&Sdjcif; 10: in wisdom,
11/ w&m;a[mawmfrl&mY ,kwfav#mh tm;enf;rSK r&Sdjcif; 11: in teaching the dhamma,
12/ vGwfajrmufrSK 0drkwWdw&m;Y ,kwfav#mh tm;enf;rSK r&Sdjcif; 12: in emancipation,
13/ ysuf&,fjrL;wl;rSK r&Sdjcif; 13: not indulging in joking and laughter,
14/ c|wfacsmf wdrf;yg;rSK r&Sdjcif; 14: not making blunders,
15/ ^m%fawmfESifh rawG@rxdaomt&m[lI r&Sdjcif;
15: having nothing which cannot be gauged by wisdom,
16/ taqmwvsif jyK&onfh tjzpfrsKd; r&Sdjcif; 16: nothing to do in a hurry,
17/ a=umifh=urJh pdwfrsKd; r&Sdjcif; 17: being never negligent,
18/ rqifrjcifjyKavh r&Sdjcif; /
18: not undertaking anything without due reflection.
bk&m;&Sif. toHawmf t*Fg 8 yg; The 8 qualities of the voice of Lord Buddha:
1/ 0doÏ ] oef@&Sif;pif=u,fjcif; 1: Distinctness,
2/ rÍL ] om,mjcif; 2: sweetness,
3/ 0dan,sm ] odvG,fjcif; 3: intelligibility,
4/ o0eD,m ] emcsifzG,f&Sdjcif; 4: pleasantness,
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5/ 0dom&daem ] ysH@ESH@jcif; 5: roundedness,
6/ AdE<K ] wpnf;wvkH;wnf;&Sdjcif; 6: compactness (not going beyond audience),
(y&dowftjyifbufokd@ toHrxGufjcif;)
7/ *rBD& ] eufeJjcif; 7: deepness,
8/ edEM'd ] yJhwifxyfjcif; / 8: resonance.
bk&m;&Sif. Á\&d, bkef;awmf 8 yg;
The eight components of Glory of Lordliness of Lord Buddha:
1/ t%drm – tEkjrLyrm ao;i,fatmif zefqif;Ekdifjcif;
1: Supernatural power to create Himself as tiny as a dust,
2/ vCF drm – aumif;uifysHwufEkdifavmufatmifh ayghyg;rSKukd zefqif;Ekdifjcif;
2: supernatural power to create Himself so light that He can fly,
3/ r[drm – p=um0Vmru =uD;rm;atmif zefqif;Ekdifjcif;
3: supernatural power to create Himself as big as a universe,
4/ ywWd – oGm;vk&d m&mok@d c%csif;a&mufEkdifjcif;
4: supernatural power to reach wherever He wishes within a moment,
5/ ygurR – vkt
d yfrSK rSefor#ukd zefqif;Ekdifjcif;
5: supernatural power to create whatever He wants,
6/ Todwm – rdrdtvkdo@kd vku
d fygvmatmif zefqif;Ekdifjcif;
6: supernatural power to persuade others to follow His will,
7/ 0odwm – a&tpkH rD;tpkHponf zefqif;Ekdifjcif;
7: supernatural power to create fire and water at the same time,
8/ ,xmumr 0om,dwm – tpp jyD;qkH;onftxd zefqif;Ekdifjcif; /
8: supernatural power to create things completed.
bk&m;&Sif. tHh=obG,f jzpf&yf 20 rsKd; - bk&m;tavmif;wkd@. jzpfjrJ"rRwm 16 rsKd; (atmufYaz:jy
xm;onf) xJo@kd atmufyg 4 rsKd;ukd xyfwnfyh g (tp>&d,tABLwokwf / Oy&dyÀmoygVd)
Twenty wonderful and marvelous qualities of Lord Buddha
(Acchariya-abbhuta Sutta, Upari-paṇṇāsa Pāḷi):
Add the following four qualities into “Sixteen rules of event for a Bodhisatta
(Buddha-to-be)”, mentioned below:
1/ bk&m;tavmif;onf owdor`ZOfjzifh wkodwmewfjynfrSm zGg;jrif.
1: The Bodhisatta appeared in the Tusitā Heaven with mindfulness and awareness.
2/ bk&m;tavmif;onf owdor`ZOfjzifh wkodwmewfjynfY aexkid f.
2: He remained in the Tusitā Heaven with mindfulness and awareness.
3/ bk&m;tavmif;onf wkodwmewfjynfY oufwrf;jynfh ae.
3: He remained in the Tusitā Heaven for the whole of his life-span.
4 (20 ckajrmufjzpfonf) / bk&m;&Siftm; a0'em onm 0dwufw@kd onf xif&Sm;pGm
jzpfwnfcsKyf ukef. /
4 (sequentially, this is number 20): His feeling, perception and thought are
known as they arise, as they are present and as they disappear by Lord
Buddha Himself.
[375]
bk&m;&Siftm; rsufjrifzl;awG@&olxuf rzl;awG@&olu rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu
bk&m;&Siftm; a0ceo y&dAkdZf pGyfpGJykH (a0ceookwf / rZPsdryÀmoygVd)
Vekhanasa, a wandering ascetic, disparaged and censured Lord Budda as follow
( Vekhanasa Sutta, Majjhma-paṇṇāsa Pāḷi):
‘tcsKd@aom or% jA[R%wk@d onf a&S@ aemuftpGef;ukd rodrjrifygyJv#uf – yÉdoaE<ae&rSK ukefjyD /
tusifhjrwfudk usifhokH;jyD;jyD / jyKzG,u
f dpPtm;vkH; jyKjyD;jyD / r*fupd PtwGuf jyKzG,f&m aemufxyf
r&Sdawmh – [lI 0efcHuek f. / xkd or% jA[R%wk@d . pum;onf &,fzG,fomv#ifjzpf. /
pum;r#omjzpf. / trnfr#om jzpf. / tcsnf;ESD;omjzpf.’ /
“There are some recluses and Brahmins, not knowing and seeing the past and the
future, yet claim: ‘Birth is destroyed, the holy life has been lived, what had to be
done has been done, there is no more coming to any state of being.’ What they
say turns out ridiculous; it turns out to be mere words, empty and hollow.”
bk&m;&Siftm; wynfhom0ursm; =unfnKdjcif;. ta=umif; 5 yg; (oukvk'g,d trnf&Sdaom y&dAkdZf.tjrif)
(r[moukvk'g,dokwf / rZPsdryÀmoygVd)
Five qualities by which Buddha was respected by His followers
(view of Sakuludāyi, a wandering ascetic):
1/ tpm;taomufenf;jyD; tpm;taomufenf;jcif;ukd csD;r$rf;jcif;
1: Buddha ate little and commended/praised such eating.
2/ &or#aom ouFef;jzifh a&mifh&Jjcif;
2: He was content with any kind of robe.
3/ &or#aom qGrf;jzifh a&mifh&Jjcif;
3: He was content with any kind of alms-food.
4/ &or#aom ausmif;tdyf&mae&mjzifh a&mifh&Jjcif;
4: He was content with any kind of lodging.
5/ qdyfjidrfrSKukd ar$@av#mf csD;rGrf;jcif; /
5: He was secluded and he commended/praised seclusion.
bk&m;&Siftm; wynfhom0ursm; =unfnKdjcif;. ta=umif; 5 yg; (oukvk'g,d trnf&Sdaom y&dAkdZf.tm;
bk&m;&Sifrdef@=um;jcif;)
Five qualities by which Buddha was respected by His followers (Buddha’s answer
to Sakuludāyi, a wandering ascetic) (Mahā-sakuludāyi Sutta, Majjhima-paṇṇāsa):
1/ t"doDv &Sdawmfrljcif; 1: For His higher virtue,
2/ odjrifawmfrlonfhtwkdif; ta=umif;,kwWdjzifh a[m=um;awmfrljcif;
2: for his teaching through His personal experience of truth and sound basis,
3/ t"dynm &Sdawmfrljcif; 3: for His higher wisdom,
4/ opPmav;yg; w&m; a[m=um;awmfrljcif; 4: for teaching the four noble truth,
5/ aAm"dyudQ,w&m; 37 yg;ukd a[mawmfrljcif; ESifh ykaAŠed0gomEk\wd^m%f 'dAŠpuQK^m%f
ponfwkd@ESifh jynfph kHawmfrljcif; /
5: for teaching the 37 factors of enlightenment and endowed with the knowledge
of previous life and of divine-eye etc.
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bk&m;omoem tppfrSm (owˆKomoeokwf / owWuedygw / t*Fkw&W ygVd)
What is Buddha’s Teaching?
atmufyg tcsuftvufrsm;ESifh jynfhpkHrSom bk&m;&Sif. tqkH;tr tppftrSefjzpfonf /
Real Buddha’s Teachings must have the following qualities:
1/ 0Éfqif;&JY jiD;aiG@&ef 1: Leading to utter disenchantment,
2/ wyfrufrSK uif;&ef 2: to dispassion,
3/ udavom csKyfjidrf;&ef 3: to cessation of mental defilement,
4/ xl;aom^m%fjzifh opPmav;yg;xkd;xGif;od&ef 4: to self-awakening,
5/ edAŠmef a&muf&ef / 5: to Unbinding, to realize Nibbāna.
bk&m;tqkH;tr omoemawmf pdwEf Sv;kH Y wnfjcif;ta=umif; 8 yg;
Eight qualities of a monk/person who holds/stores Buddha’s teaching in his mind:
1/ o'<gw&m;&Sdjcif; 1: Possessing faith,
2/ (&[ef;awmfrsm;tm;) csOf;uyfjcif; 2: approaching Buddha/monks,
3/ qnf;uyfjcif; 3: attending Buddha/monks,
4/ ar;jref;jcif; 4: asking questions,
5/ em;pkdufI w&m;em,ljcif; 5: listening to the dhamma heedfully,
6/ emjyD;w&m;ukd aqmifxm;jcif; 6: retaining it in mind,
7/ aqmifxm;jyD;w&m;ukd teuft"dy`g,f qifjcifjcif;
7: examining the meaning of it (what is retained in mind),
8/ teuft"dy`g,fodjyD; w&m;ESifhtnD usifh=uHjcif; /
8: understanding the meaning and practicing in accordance with it.
bk&m;tqkH;tr omoemawmf pdwEf Sv;kH Y wnfaomyk*~Kdv.
f t*Fg 10 yg; (omoemawmf pdwEf SvkH;Y
wnfaomyk*~Kdvf. t*Fg 10 yg; )
bk&m;tavmif; Bodhisatta, Buddha-to-be, Future-Buddha,
Would-be-Buddha, Buddha-in-the-training.
bk&m;tavmif; 3 rsKd; Three categories of ‘Buddha-to-be’:
1/ ynm"du bk&m;tavmif; ] ynmukd t"duxm;jyD; bk&m;jzpf&ef av;oacFsESifh urBm wpfodef;
yg&rD jznfah wmfrl&onf /
1: A ‘Buddha-to-be’ specializing in wisdom needs to fulfill perfections for four
2/ o'<g"du bk&m;tavmif; ] o'<gw&m;ukd t"duxm;jyD; bk&m;jzpf&ef &SpfoacFsESifh urBm wpfodef;
yg&rD jznfah wmfrl&onf /
2: A ‘Buddha-to-be’ specializing in faith needs to fulfill perfections for eight
3/ 0D&d,m"du bk&m;tavmif; ] 0D&d,ukd t"duxm;jyD; bk&m;jzpf&ef wwpfqJhajcmufoacFsESifh
urBmwpfodef; yg&rD jznfah wmfrl&onf /
3: A ‘Buddha-to-be’ specializing in effort needs to fulfill perfections for sixteen
bk&m; tavmif; 7 yg; (0dy\Db&k m;tavmif;tp a*gwrtqkH;) yÉdpPorky`g'fukd qifjcifawmfrl=ujcif;
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(0dy\Dow
k f ponf / Ak'<0*f / ed'ge0*~ oH,kwWygVd)
Reflections of the Dependent Origination by the seven Buddhas-to-be such as
Vipassī (Vipassī Sutta etc., Buddha Vagga, Nidāna-vagga Saṃyutta Pāḷi,
‘The Connected Discourses’).
bk&m;tavmif; - a*gwr - zGg;jrifp Y pum;ajymaom 3 b0
Three existences/lives in which Buddha-to-be spoke at birth:
1/ ra[mo" 1: Mahosadha, (one of the 10 great jatakas),
2/ a0\Eœ& 2: Vessantara, (one of the 10 great jatakas),
3/ od'<wˆ 3: Siddhattha. (the last existence/life of the Buddha).
bk&m;tavmif;wk@d . jzpfjrJ"rRwm 16 rsKd;
Sixteen rules of event for a Bodhisatta (Buddha-to-be) regarding his birth:
1/ bk&m;tavmif; wkodwmewfjynfrS pkawjyD; trd0rf;ok@d owdor`ZOfjzifh oufqif;jcif;
1: A Bodhisatta (Buddha-to-be) descends from Tusitā heaven into his mother
womb with mindfulness and clear awareness.
2/ avmu"mwfwpfckvkH; wkHvSKyfjyD; jrihfjrwfawmufyaom ta&miftvif;jzpfay:jcif;
2: When he descends, glorious light happens and the world-system trambles.
3/ bk&m;tavmif; yÉdoaE<aeonfESifh pwkr[m&mZf ewfrif;=uD;av;yg; tjrJapmifha&Smufaejcif;
3: As soon as he is there, the four great devas guard his mother and him.
4/ bk&m;tavmif;.r,fawmf ukd,fusifhoDvjrJjcif;
4: His mother is naturally virtuous.
5/ bk&m;tavmif;.r,fawmfonf a,mufsm;wpfa,mufa,muftay: umr*k%fpdwf r&Sdjcif;
5: His mother has no though of lust on any man.
6/ bk&m;tavmif;.r,fawmf ig;yg;tm&kH umr*k%frsm; &&Sdjcif;
6: His mother enjoys the five sensual pleasure.
7/ bk&m;tavmif;.r,fawmf tema&m*g vk;H 0rjzpf 0rf;wku
d ftwGif;rS bk&m;tavmif;ukd
jrifae&jcif;
7: His mother has no sickness of any kind and she can see her baby inside.
8/ zGg;jrifjyD;aemif 7 &ufajrmufY bk&m;tavmif;.r,fawmf uG,fvGef&jcif;
8: His mother passes away after seven days of his birth.
9/ ukd,f0ef q,fvjynfhrSom bk&m;tavmif;ukd zGg;jrifjcif;
9: His mother carries the child for ten months, no more no less.
10/ bk&m;tavmif;.r,fawmf &yfv#ufom zGg;jrifjcif;
10: His mother gives birth standing up.
11/ zGg;jrifp bk&m;tavmif;ukd ewfwd@k ua&S;OD;pGm cH,jl cif;
11: Devas (celestial beings) welcome him first when he is born.
12/ pwkr[m&mZf ewfrif;=uD;av;yg;wkd@u bk&m;tavmif;oli,fudk r,fawmftm;jyojyD;
‘oifr,fawmftwGuf om;xl;om;jrwf zGg;jrifygjyD’[k ajymjyjcif;
12: The four great devas show the baby to his mother and tell her, “A mighty son
has been born to you.”
13/ tnpfta=u;ruyf oef@&Sif;pGm zGg;jrifjcif;
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13: A Bodhisatta is born cleanly and purely.
14/ zGg;jrifpY a&yl a&at;prf;ESpfck aumif;uifrS tvkv
d dkusvmjcif;
14: When he is born, two streams of water appear form the sky, cold and warm.
15/ bk&m;tavmif;onf zGg;zGg;csif; ajrmuft&yfod@k ajcckESpfvrf;=uGjyD; &J&ifhpum; jrGu=f um;jcif;
15: As soon as he is born, he walks seven steps to the north and roars as he is the
greatest of all beings.
16/ tvif;a&mif vk;H 0r&Sdaom avmuEœ&dufi&J ponfw@kd Y tvif;a&mifjrif&/jzpfay:jcif; /
16: Then, the splendid radiance happens into the woefulstate (Lokantarika) where
there is always no light.
bk&m; tavmif; 'kuU&p&d, usifhpOf 4 rsKd; (r[moD[em'okwf / rlvyÀmo / rZPsdredum,ygVd)
Four self-torture-practices of Buddha-to-be
(Mahā-sīhanāda Sutta, Mūla-paṇṇāsa Pāḷi, Majjhima nikāya):
1/ vlc – acgif;acgif;yg;yg; usifhjcif; (acs;txyfxyf&Sdaeaomfvnf; a& rcsKd;jcif;)
1: Coarseness – not taking bath for long time even though a thick dust and dirt
on his body layer-by-layer,
2/ aZ*k p> - owfjzwfrdjcif;paom raumif;rSKrS &GH&Sm pufqkwfjcif;
2: scrupulousness – a lot of care not to kill even not to step on insects,
3/ y0d0dwW – vlawG@rcHyJ wpfa,mufwnf;aexkdifusifhjcif;
3: seclusion – staying just in the forest even not in the sight of a person,
4/ r[m0duÉ abmZe – rdrd.usif=uD;usifi,f EGm;i,fwkd@. usif=uD;usifi,fukd pm;aomufjcif; /
4: great distortion in feeding – consuming his excrement and urine and cow-dung.
bk&m; tavmif; Asm'dwf&&ef ta=umif; 8 yg; (Asm'dw&f &ef )
bk&m; tavmif; bk&m;jzpfrnf[k Asm'dwf&jyD;aemuf rjzpfawmh&m Xme 18 rsKd;/b0 (tbAŠÏme)
Three existences Buddha-to-be never born:
1/ arG;zGg;pOfuwnf;u uef;vmol 1: Born-blind,
2/ arG;zGg;pOfuwnf;u em;r=um;ol 2: born-deaf,
3/ &SL;oGyfol 3: a lunatic,
4/ qG@H tol 4: a dumb,
5/ roefrpGrf;ol 5: a cripple,
6/ vl&ikd f; 6: a barbarian,
7/ u|efr rdcif0rf;wGif; 7: in the womb of female slave,
8/ t,lrSm;ol 8: a wrong believer,
9/ vdift*Fg ajymif;ol 9: sex changes,
10/ uH=uD;ig;yg; usL;vGefrSK 10: committing five deadly sins,
11/ tEl 11: a leper,
12/ ikH;atmufi,faom wd& p>mef 11: an animal smaller than a quail,
13/ jydwmW 13: hungry ghost,
14/ t0Dpd ESifh avmuEœ& i&J 14: Avīci hell and Lokantara hell,
15/ rm&fewf 15: a Māra, an Evil One,
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16/ tonowf ESifh ok'<g0gojA[Rm 16: Material Brhamā (asaññasatta),
17/ t&ly jA[Rm 17: Non-material Brhamā (arūpa),
18/ Tp=um0VmrS wyg;aom p=um0Vmrsm; / 18: in other world systems.
bk&m;tavmif; bk&m;rjzpfrSD 'dAŠpuQKESifhywfoufjyD; =uKd;pm;rSK tqifhqifh
(*,moDookwf / tÏuedygw / t*Fkw&W ygVd)
bk&m;&Sifonf *,moDo Y oDwif;ok;H awmfrlpOf &[ef;wk@d tm; rdef@awmfrlonf /
Would-be-Buddha’s process of endeavor for divine-eye before attainging
Buddhahood, Lord Buddha told the monks about this while He was residing
at Gayāsīsa:
1/ bk&m;tavmif;awmfonf tvif;a&mifukdom od&. / ok@d aomf &lyg&kHukd rjrif&ao;
1: He (Buddha-to-be) perceived only a light. Yet he did not see forms.
2/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m &lyg&kHudk jrif&. / ok@d aomf ewfwd@k ESifhum;
twlpum;rajymEkdif raqG;aEG;Ekdifao;
2: He dwelt heedfully and resolutely and he saw forms. Yet he did not
associate and discuss with the deities.
3/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m ewfw@kd ESifhum; twlpum;ajymEkdif aqG;aEG;Ekdif. /
ok@d aomf xkdewfw@kd onf TrnfTrnfaom ewfbrkH S [k rodEkdifao; /
3: He dwelt heedfully and resolutely and he associated and discussed with
the deities. Yet he did not know about their realm.
4/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m TrnfTrnfaom ewfbrkH S odEkdif. /
ok@d aomf xkdewfw@kd . ewfjzpfrSK uHta=umif;w&m;ukd rodEkdifao; /
4: He dwelt heedfully and resolutely and he knew about their realm. Yet he
did not know their kammic-forces of how they were rebeorn there.
5/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m xkdewfw@kd . ewfjzpfrSK uHta=umif;w&m;ukd
odEikd f. / ok@d aomf xkdewfwkd@onf TrnfaombkHrS pkawjyD; Trnfaom uHa=umifh
TewfbHYk jzpf=u. [krodEkdifao; /
5: He dwelt heedfully and resolutely and he knew their kammic-forces of
how they were rebeorn there. Yet he did not know kammic-causes of
them where they came from.
6/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m Trnfaom uHa=umifh TewfbHYk jzpf=u.
[koEd kdif. / ok@d aomf xkdewfwd@k onf Trnfaom uH. tusKd;a=umifh Tok@d csrf;om
qif;&J cHpm;&.[k rodEkdifao; /
6: He dwelt heedfully and resolutely and he knew kammic-causes of them
where they came from. Yet he did not know their kammic-causes of
pleasure and pain.
7/ w&m;ukd qufvuf=uKd;pm;tm;xkwf&m Tok@d csrf;omqif;&J cHpm;&.[k odEikd f. /
ok@d aomf xkdewfw@kd . touf wkd&Sn=f urSK ta=umif;ukd rodEkdifao; /
7: He dwelt heedfully and resolutely and he knew kammic-cause of their
pleasure and pain. Yet he did not know their kammic-cause of life-span.
8/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m xkdewfw@kd . touf wkd&Sn=f urSK ta=umif;ukd
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odEikd f. / ok@d aomf igonf xked wfrsm;ESifhtwl aecJhbl; raecJhbl;onfukd rodEkdifao; /
8: He dwelt heedfully and resolutely and he knew kammic-causes of their
life-span. Yet he did not know whether or not he had previously lived
together with them.
9/ w&m;ukd qufvuf=uKd;pm;tm;xkw&f m igonf xked wfrsm;ESifhtwl aecJhbl; raecJhbl;onf
ukyd g aumif;pGmodEikd fawmh. /
9: He dwelt heedfully and resolutely and he, at last, knew whether or not
he had previously lived together with them.
bk&m;tavmif; od'<wˆ zGg;jrifp &J&Jawmuf =uKH;0g; usL;&ifhaom pum;awmf 5 cGef;
The five fearless roars of Siddhattha, Buddha-to-be, at his birth:
1/ ta*~g[roRd avmu\ ] igonf vloH;k yg;wGif tjrwfqkH;jzpf. /
1: “I am the most superior in this world.”
2/ aZÏm[roRd avmu\ ] igonf vloH;k yg;wGif t=uD;tuJqkH;jzpf. /
2: “I am the greatest in this world.”
3/ aoaÏm[roRd avmu\ ] igonf vloH;k yg;wGif tcsD;rGrf;tyfqkH;jzpf. /
3: “I am the most exalted in this world.”
4/ t, rEœdrm Zmwd ] ig ,ck yÉdoaE<ae&jcif;onf aemufqkH;t=udrfjzpf. /
4: “This is my last birth.”
5/ ewˆd 'ged ykeABa0g ] ,cktcgY igt
h bk@d b0opf jzpf&efr&SdawmhjyD /
5: “There is no more rebirth for me.”
bk&m;tavmif; od'<wˆ zGg;jrifp xl;jcm;aom tjzpftysuf 30
Thirty phenomenal events at Siddhattha’s (Buddha-to-be) birth:
1/ p=um0Vm wku
d fwpfaomif; wkHvSKyfjcif;
1: Shaking of the 10,000 world-systems,
2/ p=um0Vm wku
d fwpfaomif;rS ewfjA[Rmrsm; T p=um0VmY pka0;=ujcif;
2: congregation of all celestial beings (brahmā and deva) in this universe, who
lived in 10,000 world-systems,
3/ zGg;jrif;p bk&m;tavmif;ukd ewfjA[Rmrsm;u a&S;OD;pGm cH,l=ujcif;
3: receiving the baby-Buddha-to-be firstly by celestial beings (brahmā and deva)
at the time of his birth.
4/ xkdaemufrS vlw@kd u cH,l=ujcif;
4: after that, receiving him by human beings,
5/ apmif;paom =uKd;wyf*DwypPnf;rsm; twD;cyfyJ rnf=ujcif;
5: the stringed instruments such as harb, making sound of music without being
played,
6/ pnfpaom om;a& *DwypPn;f rsm; twD;cyfyJ rnf=ujcif;
6: leather instruments such as drum, making sound of music without being played,
7/ axmiftusOf;rsm; tvkdvkd yGifhvif; vGwfajrmufoGm;jcif;
7: breaking up into pieces of prisons and fetters,
8/ a&m*gpGJuyfaeaom olrsm; ,m,D a&m*gaysmufuif;oGm;jcif;
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8: momentarily disappearing of sickness for the sick,
9/ rsufrjrifrsm; rsufpdtvif; &oGm;jcif; 9: seeing of the blind,
10/ em;r=um;olrsm; em;=um;oGm;jcif; 10: hearing of the deaf,
11/ roefpGrf;olrsm; oefpGrf;oGm;jcif; 11: walking of the cripple,
12/ qGH@t olrsm; rqGH@rt awmhjcif; 12: speaking of the dumb,
13/ oabFmukefonfrsm; rdrdwd@k &nfrSef;&mok@d aumif;rGefpGm a&muf&=Sd ujcif;
13: reaching the destination safely of the voyagers,
14/ vl ewfwd@k . &wemrsm; ta&mifawmufy=ujcif;
14: glittering of all jewels, both celestial and terriestrial,
15/ &eforl sm;yif tcsif;csif; arwWmxm; cspfcifESpfouf=ujcif;
15: loving-kindness of the enemies each others,
16/ i&JrD; ,m,D jidrf;jcif; 16: extinguishing of hell-fire,
17/ avmuEœ&du trkduaf rSmif i&J Y tvif;a&mif ay:jcif;
17: appearing light in Lokantarika, total-darkness-hell,
18/ pD;aeaom jrpfa&t,Of &yfomG ;jcif; 18: ceasing to flow in the rivers,
19/ ork'N&m qm;iefa&rsm; csKdjrdefomG ;jcif;
19: turning sweet in taste of the oceans,
20/ rkefwdik f;=uD;rsm; r&SdawmhyJ avajynSif;rsm;om wkdufcyfjcif;
20: blowing light winds but not stormy,
21/ opfyif awmif ESifh tjrifhtxuft&yfrSm&Sdaeaom iSuftaygif; ajrod@k qif;ouf=ujcif;
21: alighting to the ground of all birds in the sky or on the top of trees or mountains,
22/ vrif;ta&mif ykdrkd xdefvif;awmufyjcif; 22: brighter than ever of the moon,
23/ aerif;ta&mif awmufyjyD; jidrf;at;jcif;
23: brighter than ever of the sun with moderate heat,
24/ ewfrsm; aumif;csD;ay; vufarmif;cyf=ujcif;
24: praising of the devas by standing, by whistling,
25/ av;u|ef;vk;H rkd;=uD;pGm &GmoGef;jcif; 25: torrential rain all over the four islands,
26/ vlom;tm;vkH; qmavmifrSK r&Sd=ujcif; 26: no hunger of human beings,
27/ vlom;tm;vkH; rGwfodyf (a&qm) rSK r&Sd=ujcif;
27: no thirst of human beings,
28/ ydwfxm;aom wHcg;rsm; tvkdvkdyGifh=ujcif;
28: opening of closed doors by themselves,
29/ yef;yif oD;yifrsm;tm;vk;H yGifh=u oD;=ujcif;
29: boring fruit and flowers of all trees,
30/ p=um0Vmwkdufwpfaomif; yef;wcGefukuUm; wpfckwnf;jzifh v$rf;rkd;oGm;jcif; /
30: covering the 10,000 world-systems with one flower-banner.
bk&m;tavmif; od'<wˆ . eef;r 3 aqmif (eef;r 3 aqmif - bk&m;tavmif; - )
bk&m;tavmif; od'<wˆ . Asm'dwf cH,lrSKrsm;
The following classifications are: Siddhattha, Buddha-to-be, how he received
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‘the prophecy (Byādate)’ from the 24 Buddhas:
&aohtjzpf 5 b0 Five lives as a hermit:
1/ okar"mtrnf&Sd &aohtjzpfjzifh 'DyuF&mbk&m;&SifxHrS bk&m;jzpfrnf[k Asm'dwf&onf (yxrqkH;)
1: As Sumedha the hermit, he received the prophecy from the Buddha Dīpaṅkarā.
(The very first prophecy);
2/ ZÉdv trnf&Sd &aohtjzpfjzifh em&' bk&m;&SifxrH S bk&m;jzpfrnf[k Asm'dwf&onf /
2: as Jaṭila the hermit, from the Buddha Nārada,
3/ okord trnf&Sd &aohtjzpfjzifh twˆ'\D bk&m;&SifxrH S bk&m;jzpfrnf[k Asm'dwf&onf /
3: as Susima the hermit, from the Buddha Atthadassī,
4/ r*Fv trnf&Sd &aohtjzpfjzifh od'<wˆ bk&m;&SifxHrS bk&m;jzpfrnf[k Asm'dwf&onf /
4: as Maṅgala the hermit, from the Buddha Siddhattha,
5// okZmw trnf&Sd &aohtjzpfjzifh wd\ bk&m;&SifxHrS bk&m;jzpfrnf[k Asm'dwf&onf /
5: as Sujāta the hermit, from the Buddha Tissa.
&[ef;tjzpf 9 b0 Nine lives as a monk:
1/ 0dZdwm0D p=um0aw;rif;tjzpf rS &[ef;jyKjyD; aum¾n bk&m;&SifxHrS bk&m;jzpfrnf[k
Asm'dwf&onf /
1: As Vijitāvī, a universal monarch, became a monk and then he received
the prophecy from the Buddha Koḍḍhañña;
2/ ok&kpd trnf&Sd ykÀm;tjzpfrS &[ef;jyKjyD; r*Fv bk&m;&SifxHrS Asm'dwf&onf /
2: as a monk named Suruci, from the Buddha Maṅgala,
3/ OwW& trnf&Sd ykÀm;tjzpfrS &[ef;jyKjyD; okar" bk&m;&SifxHrS Asm'dwf&onf /
3: as a monk named Uttara, from the Buddha Sumedha,
4/ p=um0aw;rif;wpfyg;tjzpf rS &[ef;jyKjyD; okZmw bk&m;&SifxHrS Asm'dwf&onf /
4: as a certain monk, from the Buddha Sujāta,
5/ 0dZdwm0D trnf&Sd rif;tjzpf rS &[ef;jyKjyD; zk\ bk&m;&SifxHrS Asm'dwf&onf /
5: as a monk named Vijitāvī, from the Buddha Phussa,
6/ ok'\e trnf&Sd rif;tjzpf rS &[ef;jyKjyD; a0\bl bk&m;&SifxHrS Asm'dwf&onf /
6: as a monk named Sudassana, from the Buddha Vessabhū,
7/ acrm trnf&Sd rif;tjzpf rS &[ef;jyKjyD; uukoE< bk&m;&SifxHrS Asm'dwf&onf /
7: as a monk named Khemā, from the Buddha Kakusandha,
8/ yAŠw trnf&Sd rif;tjzpf rS &[ef;jyKjyD; aum%m*re bk&m;&SifxrH S Asm'dwf&onf /
8: as a monk named Pabbata, from the Buddha Koṇāgamana,
9/ aZmwdygv trnf&Sd ykÀm;tjzpfrS &[ef;jyKjyD; u\y bk&m;&SifxHrS Asm'dwf&onf /
9: as a monk named Jotipāla, from the Buddha Kassapa.
e*g;tjzpf 2 b0 Two lives as a dragon-king:
1/ e*g;rif; twkv tjzpfjzifh okre bk&m;&SifxHrS Asm'dwf&onf /
1: As a dragon-king named Atula, he received the prophecy from
the Buddha Sumana.
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2/ e*g;rif; twkv trnfwlyif 0dy\D bk&m;&SifxHrS Asm'dw&f onf /
2: As a monk dragon-king also named Atula, he received the prophecy from the
Buddha Vipassī.
b0 rsKd;pkH 3 b0 Three different lives:
1/ od=um;rif; wpfyg;tjzpfjzifh "rR'\D bk&m;&SifxHrS Asm'dwf&onf /
1: As a king of devas, he received the prophecy from the Buddha Dhammadassī.
2/ bDvl;ppfol=uD; wpfOD;tjzpfjzifh taemr'\D bk&m;&SifxHrS Asm'dwf&onf /
2: As a warrior king of ogres, he received the prophecy from the Buddha
Anomadassī.
3/ jcaoFrif; wpfOD;tjzpfjzifh y'kr bk&m;&SifxrH S Asm'dwf&onf /
3: As a lion, king of the beasts, he received the prophecy from the
Buddha Paduma.
bk&m;tavmif; . Akdvf 4 yg; Four great powers of Buddha-to-be:
1/ tZPswu Wd Av ] twGif;tm; 1: Internal power,
2 Am[d& Av ] tjyiftm; 2: external power,
3/ Oyed\, Av ] trSDtaxmuftyef@tm; 3: supporting power,
4/ ya,m* Av ] usKd;pm;tm;xkwfrSK tm; / 4: exertion power.
bk&m;tavmif; . tZPsmo, (tvkdawmf) 15 yg; Fifteen inclinations of Buddha-to-be:
1/ aeuQrRZPsmo, ] awmxGufvjkd cif; 1: Inclination to renunciation,
2/ y0da0uZPsmo, ] qdyfjidrf&mY aevkjd cif; 2: to solitude,
3/ tavmbZPsmo, ] avmb uif;vkjd cif; 3: to non-greed,
4/ ta'goZPsmo, ] a'go uif;vkdjcif; 4: to non-hatred,
5/ tarm[ZPsmo, ] arm[uif;vkdjcif; 5: to non-delusion,
6/ ed\&%ZPsmo, ] oHo&mrSxGufajrmufvjkd cif; 6: to liberation,
7/ 'geZPsmo, ] 'gejyKvkdjcif; 7: to generosity,
8/ oDvZPsmo, ] uk, d fusifh jynhfpkHvkdjcif; 8: to morality,
9/ ynmZPsmo, ] ynm=uD;rm;vkjd cif; 9: to wisdom,
10/ 0D&d,ZPsmo, ] tm;xkwfusKd;pm;vkjd cif; 10: to effort,
11/ cEœt
D ZPsmo, ] onf;cHvkdjcif; 11: to patience,
12/ opPZPsmo, ] opPm&Sdvkdjcif; 12: to truthfulness,
13/ t"dÏmeZPsmo, ] t"dÏmef ckdifjrJvkdjcif; 13: to determination,
14/ arwWmZPsmo, ] arwWmyGg;vkjd cif; 14: to loving-kindness,
15// OayuQmZPsmo, ] OayuQm xm;vkdjcif; / 15: to equanimity.
bkef;awmf 6 yg; (bk&m;&Sif . bkef;awmf 6 yg; )
bk&m;&Sif vufxufawmf ajrivsif wkefvSKyfjcif; 6 =udrf
Six great earthquakes at the time of Lord Buddha:
1/ oaE<,lawmfrlaomtcg 1: At the time of conception,
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2/ zGg;jrifawmfrlaomtcg 2: at birth,
3/ bk&m;jzpfawmfrlaomtcg 3: at the attainment of Buddha-hood,
4/ "rRp=umw&m; a[mawmfrlaomtcg
4: at Dhamma-cakka, the first discourse of the Buddha, was delivered,
5/ tm,kocFg& v$wfawmfrlaomtcg 5: at His life-force was released,
6/ y&dedAŠmef pHawmfrlaomtcg / 6: at passing away (parinibbāna).
bk&m;&Sifonf avmu=uD;ESifh rjiif;ckH / avmu=uD;uom bk&m;&SifESifh jiif;ckH. / (yky‰ow
k f / cE<0*~oH,kwWygVd)
em[H bduQa0 avmaue 0d0'grd / avmaum0 r,m 0d0'wd /
‘I do not dispute with the world; rather, it is the world that disputes with me.’
bk&m;&Sif. aemufqkH; pum;awmf The last words of Lord Buddha:
‘[EN 'ged bduQa0 tmrEœ,mrd a0g / 0,"rRm ocFg&m / ty`rma'e or`ma'x /’
&[ef;wk@d oifwd@k tm; ,ckrdef@rSmawmfrlcJhtHh / jyKjyiftyfaom ocFg&w&m;wkd@onf ysufpD;jcif;oabm
&Sduek f. / rarhravsmhaom owdw&m;jzifh udpPjyD;atmif tm;xkwf=uukefavm ?
“Handa dāni bhikkhave āmantayāmi vo; vayadhammā saṅkhārā; appamādena
sampādetha.”
“Now, Monks, I address you: The conditioned/formations are bond to vanish.
Strive to attain the goal by diligence.”
bk&m;a[m=um; jrwfw&m;[lonf What the teaching of Buddha is:
1/ wyfrufrSK uif;&ef jzpf. 1: Buddha’s teaching must lead to dispassion,
2/ 0Éf uif;&ef jzpf. 2: to detachment,
3/ 0Éfqif;&Jukd zsufqD;&ef jzpf. 3: to dismantling,
4/ tvkdenf;&ef jzpf. 4: to fewness of desire,
5/ a&mifh&J&ef jzpf. 5: to contentment,
6/ qdwfjidrf&ef jzpf. 6: to solitude,
7/ =uKd;pm;tm;xkwf&ef jzpf. 7: to the arousing of energy,
8/ arG;jrLvG,f&ef jzpf. / 8: to being easy to support (not otherwise).
bk&m;tqkH;tr (omoem) pdwfESvkH;Y rwnfaomyk*~Kdvf. t*Fg 10 yg;
Ten qualities of a person in whom Buddha’s teaching does not exist:
1/ tbdZPsmvk – remvkd tbdZPsmrsm;jcif; 1: Malice,
2/ AsmyEM – olwpfyg;ukd ysufpD;apvkjd cif; 2: covetousness,
3/ xderd'< - xkid f;rSKdif;jcif; 3: sloth and torper,
4/ O'<w – ysH@vGifhjcif; 4: restlessness,
5/ 0dpdupd >m – ,krH Sm;oHo,rsm;jcif; 5: doubt,
6/ urRm&mr – trSKopfY arG@av#mfjcif; 6: delight in deed,
7/ b\m&mr – pum;rsm;jcif; 7: delight in gossip,
8/ ed'Ng&mr – ttdyfrsm;jcif; 8: delight in sleep,
9/ o*F%dum&mr – taygif;taz:Y ar$@av#mfjcif; 9: delight in companions,
10/ tEœ&m a0gome – tvkyfrjyD;yJ qkwfepfjcif; / 10: stop without finishing.
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(bk&m;tqkH;tr – omoem - pdwEf SvkH;Y wnfaomyk*~Kdv.
f t*Fg 10 yg;rSm txufygwkd@rS
(Ten qualities of a person in whom Buddha’s teaching does exist are opposite of
the above.)
bkH Existence, abode, realm, state.
bkH 31 Thirty-one existences/abodes/realms/spheres/states:
umr 11 bkH Sensual-pleasure abode (11 abodes) +

&ly 16 bkH Form abode (16 abodes) +
t&ly 4 bkH aygif; - 31 bkH / Formless abode/realm (4 abodes) = 31.
umr 11 bkH ] tyg,f 4 bkH + vl@ bkH 1 + ewfjynf 6 xyf
umr 11 bkH Eleven sensual abodes:
1/ i&J 1: Hell,
2/ wd& p>mef 2: animal kingdom,
3/ jydwWm 3: hungry ghost,
4/ tol&um,f 4: titan, asūra-kāya (a kind of hungry ghosts),
(tyg,f 4 bk)H (The 4 woeful abodes)
5/ vl h bkH 5: the human world,
(vl 1 bk)H (The 1 human abode)
6/ pwk r[m&mZf 6: The realm of the Four Great Kings,
7/ wm0wd Hom 7: The Thirty-three Gods,
8/ ,mrm 8: Yāmā-devas (deities),
9/ wkodwm 9: Contented devas,
10/ edrRme &wD 10: Devas delighting in own creations,
11/ y& edrRdw 0o0wD 11: Devas delighting in other’s creation,
(ewfjynf 6 xyf) ] umr 11 bkH (The 6 cellestial abodes) =
the 11 sensual abodes.
&lyjA[Rm 16 bkH Sixteen Form abodes:
12/ jA[R yg&doZ…m 12: The Retinue of Brahmā,
13/ jA[R yka&m[dwm 13: Ministers of Brahmā,
14/ r[m jA[Rm 14: Great Brahmā,
(yxr psmef 3 bkH) (The 3 abodes of the first jhāna);
15/ y&dwmW bm 15: Brahmā of limited radiance,
16/ ty`rm%mbm 16: Brahmā of unbounded radiance,
17/ tmb\&m 17: Brahmā of streaming radiance,
('kwd, psmef 3 bk)H (The 3 abodes of the second jhāna);
18/ y&dwmW okbm 18: Brahmā of limited glory,
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19/ ty`rm%m okbm 19: Brahmā of unbounded glory,
20/ okbud%Sm 20: Brahmā of refulgent glory,
(wwd, psmef 3 bk)H (The 3 abodes of the third jhāna);
21/ a0[zkdvf 21: Very frutful Brahmā,
22/ tonowf 22: Unconscious being,
23/ t0d[mÚ 23: Brahmā not falling away,Ú
24/ twy`gÚ 24: Untroubled Brahmā,Ú
25/ ok'\mÚ 25: Beautiful/Clearly visible Brahmā,Ú
26/ ok'\DÚ 26: Clear-sighted Brahmā,Ú
27/ tuedÏmÚ 27: Peerless Brahmā,Ú
(Ú ok'<g0go 5 bk)H (Ú the 5 abodes of Purity)
(pwkwˆ psmef 7 bk)H ] &ly 16 bkH (The 7 abodes of the fourth jhāna);
= the 16 Form abodes,
t&ly jA[Rm 4 bkH Four Formless abodes:
28/ tmumomeÌm,we 28: Abode of infinity of space,
29/ 0dnmeÌm,we 29: Abode of infinity of consciousness,
30/ tmudÌnm,we 30: Abode of nothingness,
31/ ae0onmemonm,we ] t&ly 4 bkH /
31: Abode of neither-perception-nor-non-perception = The 4 formless abodes.
bkH 3 yg; (bkH 31 ) Three kinds of abode/realm/sphere/existence/state:
1/ umrbkH (11 bk)H 1: Sensual-pleasure abode/realm (11 abodes),
2/ &lybkH (16 bk)H 2: Form abode/realm (16 abodes),
3/ t&lybkH (4 bk)H 3: Formless abode/realm (4 abodes).
bkH b0. tajccHw&m; 24 yg; (rlvy&d,m, okw)f
Twenty-four roots of existence (in accordance with ‘Mūla pariyāya Sutta =
The Discourse on the Root of Existence’):
1/ yx0D ajr"mwf 1: Earth,
2/ tmayg a&"mwf 2: water,
3/ awaZm tyltat; 3: fire,
4/ 0ga,m av 4: air,
5/ blw jzpfjcif; 5: being,
6/ a'0 ewf 6: god,
7/ yZmywd 7: Pajāpati,
8/ jA[Rm 8: Brahmā,
9/ tmb\& jA[Rm 9: the gods of Streaming Radiance,
10/ okbud%S jA[Rm 10: the gods of Refulgent Glory,
11/ a0[y‰v jA[Rm 11: the gods of Abundant fruit,
12/ tbdbl jA[Rm 12: the Vanquishers,
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13/ tmumomeÌm,we 13: infinity of space,
14/ 0dnmeÌm,we 14: infinity of consciousness,
15/ tmudÌnm,we 15: nothingness,
16/ ae0onmemonm,we 16: neither-perception-nor-non- perception,
17/ 'dÏ tjrif 17: the seen,
18/ okw t=um; 18: the heard,
19/ rkw tawG@ 19: the sensed,
20/ 0dnmw tod 20: the cognized,
21/ {uwW wckwnf;. tjzpf 21: unity,
22/ ememwW uGJjym;onfhtjzpf 22: diversity,
23/ oAŠ tm;vk;H 23: all,
24/ edAŠme edAŠmef 24: nibbāna.
blrd – ajr / tajccH Bhūmi – earth, base.
blrdz\ rkj'm – ajr=uD;ukd wkid fwnfopPmjyKaom bk&m;&kyfyGg;awmf ykHpHtaetxm; / trsm;qkH; ykHpH
Earth-touching position: a common style of Buddha-statue (painting etc.)
which symbolizes the attainment of Buddha-hood, witnessing the earth.
bl&d'wW Zmwf – Zmwfawmf=uD; 10 zGJ@Y qÏrajrmufZmwf / cEœDESifh oDvyg&rDwd@k ukd t"duxm;az:jyonf /
Bhūridatta Jātaka – The sixth birth-story of the ten great jātakas. It highlights
the ‘perfection of patience, of virtue’.
ab; 3 rsKd; Three terrors:
1/ Z&m – tkdab; 1: Old age,
2/ Asm"d – emab; 2: sickness,
3/ r&% - aoab; / 3: death.
ab; 4 rsKd; Four fears:
1/ twWmEk0g' ] rdrdukd,fukd pGyfpGJjcif;ab; 1: Fear of self-reproach,
2/ y&mEk0g' ] olwyg;wk@d u pGyfpGJjcif;ab; 2: of others’ reproach,
3/ '¾ ] jypf'%f oifhjcif;ab; 3: of punishment,
4/ 'k*~wd ] tyg,fab; / 4: of woeful states.
ab; 4 rsKd; (a&jyifY) Four perils (in the ocean):
1/ ODrd b, ] vSKdif;ab; 1: Peril of waves,
2/ uk rBDv b, ] rdausmif;ab; 2: of crocodile,
3/ tm0Ã b, ] 0Jab; 3: of whirlpools,
4/ okokum b, ] ig;ref;ab; / 4: of sea-monasters/sharks.
ab; 4 rsKd; (omoemawmfY) Four perils (in the Buddha-sāsanā):
1/ ODrd b, ] vSKdif;ab; - oGm;vm jyKrlrSKESifh ywfoufjyD; tqkH;trukd rcH,lEkdifjcif;ab;
1: Peril of waves – A monk does not withstand the elder-monks’ guiding
regarding how to act;
2/ ukrBDv b, ] rdausmif;ab; - pm;aomufrSKESifh ywfoufjyD; tqkH;trukd rcH,lEkdifjcif;ab;
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2: of crocodile – A monk does not withstand the elder-monks’ guiding
regarding how to eat;
3/ tm0Ã b, ] 0Jab; - umr*k%fcHpm;=uaom vlrsm;ukd jrif tm;usjyD; vlxGufjcif;ab;
3: of whirlpools – A monk through seeing the people enjoying sensual pleasure,
goes back to ordinary life.
4/ okokum b, ] ig;ref;ab; - rmwk*gr (rdef;r) wk@d udk awG@jrifjyD; vlxGufjcif;ab; /
4: of sea-monasters/sharks – A monk through seeing the beautiful ladies,
goes back to ordinary life.
ab; 5 rsKd; Five kinds of fear:
1/ tmZD0du b, - toufarG;rSK ab; 1: Fear of loss of livelihood,
2/ todavmu b, - ausmfapmrJh (raumif;owif;ausmfapmjcif;) ab; 2: of disgrace,
3/ y&do om&Z… b, - y&dowfa=umuf&GH@rSK ab; 3: of timidity in assemblies,
4/ r&% b, - aoab; 4: of death,
5/ 'k*~wd b, - tyg,fusa&mufrSK ab; / 5: of a bad destination/woeful state.
ab;awG@I &[ef;jyKjcif; (b,m yAŠZ…dw &Sif&[ef;jyKonfh ta=umif;w&m; - yg&dZkn - 4 yg; )
abmZOf Eatable/edible things, food.
abmZOf 5 yg; Five kinds of food:
1/ =o'e ] xrif; / qef 1: Rice,
2/ owWK ] rkH@rkef@ 2: powder for food,
3/ ukrRmo ] rka,m 3: barley,
4/ rp> ] ig; 4: fish,
5/ rHo ] trJ / 5: meat.
(r)
ruQvd a*gomv . t,l0g' (auourŠvokwf / wduedygw / t*FkwW&ygVd)
Three views of Makkhali Gosāla (one of the six famous teachers
at the time of Lord Buddha) (Kesakambala Sutta):
1/ ewˆd urRH – ukodkvfuH tukokdvfuH r&Sd
1: There is neither merit not demerit.
2/ ewˆd ud&d,H - ukodkvfuH tukov
kd fuHukd jyKjcif; r&Sd
2: There is nothing doing of them.
3/ ewˆd 0D&d,H – =uKd;pm;rSK 0D&d, r&Sd /
3: There is no effoert/energy.
(rSwfcsuf - ruQvd a*gomv . t,l0g'onf t,kwfnHhqkH;jzpf.[k TokwfY az:jyxm;onf /)
(Note: Makkhali Gosāla’s view is the meanest of all views, according to this
discourse.)
raumif;rSK (tykn) Demerit, vice, bad/evil deed, unwholesome deed.
raumif;aompum; 5 rsKd; ('kuUxm - raumif;aompum; - 5 rsKd; )
rusufpm;oifh ra&maESmoifhaom ta*gp& t&mrsm; (&[ef;omra%rsm;twGuf) (0dok'<dr*f)
Improper/un-associated resorts (for monks and novices):
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1/ jynfhwHqm 1: Prostitute,
2/ rkq;kd r 2: widow,
3/ tysKd=uD; 3: old maid,
4/ y¾Kuf 4: eunch,
5/ bduKQ eD 5: nun,
6/ aowif;ukwf (t&ufaopmqkdif) 6: tavern,
7/ rif; 7: king,
8/ trwf=uD;rsm; 8: king’s minister,
9/ wdwˆd 9: sectarian,
10/ wdwˆdwkd@. wynfo
h m0ursm; 10: sectarian’s dosciple,
11/ (&[ef; omra%rsm;ESifh omoemawmftay:Y) o'<gw&m; r&Sdolrsm;
11: faithless persons (those who are against the monks and the Buddha’s teaching),
12/ r=unfnKdwwfolrsm; 12: untrusting,
13/ a&wGif;uJho@kd r[kwfolrsm; (bmwpfckr# rvSLEkdif ray;urf;Ekdifolrsm;)
13: person who is not like a well (never giving gift),
14/ tjypfajymwwf qJa&;wwfolrsm; 14: abusive and rude,
15/ t=uKd;rvkdvm;olrsm; 15: who wishes harm,
16/ =uD;yGg;rSKukd rvkdcsifrjrifcsifolrsm; 16: who wishes ill (who hate the welfare of others),
17/ rcsrf;omonfukd jrifcsifolrsm; 17: who wishes woe,
18/ rqufqHvkdolrsm; / 18: who wishes no association with the monks.
(usufpm;oifh a&maESmoifhaom a*gp& t&mrsm;rSm txufygw@kd rS qef@usifbufjzpfonf /)
(Proper/associated resorts are opposite of the above.)
rusef;rmI bk&m;&Sif - oHCmawmfrsm;tm; y&dw&f Gwf=uG&ef tdrfodk@yifhaom xkw
H rf;pOfvm /
('DCm0k Oygouokwf / aomwmywWdoH,kwf š od&d0Åokwf - rme'dEMokwf ponf /
owdyÏmeoH,kwf / yXr- 'kwd,- temxyd¾duokwf / r[m0*~oH,kwWygVd)
The custom that ‘Monks were invited for chanting Paritta (Protecting Discourses)
to the house of a sick person.’
(Satipaṭṭhāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
rusKd; tayguf rusm; taysmuf (oDvusifh0wfrsm;ESifh ywfoufI)
‘Untorn, unrent, unblotched and unmottled’ regarding moral precept/virtue:
1/ oDvusifh0wfwkd@ukd tpY4if; tqkH;Y4if; rysuf rvGefusL;jcif;onf rusKd;onf rnf.
1: The precepts are not broken in the beginning or at the end, that is ‘untorn’.
2/ oDvusifh0wfwkd@ukd tv,fY rysuf rvGefusL;jcif;onf raygufonf rnf.
2: The precepts are not broken in the middle, that is ‘unrent’.
3/ oDvusifh0wfwkd@ukd tpykdif; ESpfyg;okH;yg;ponf rysuf rvGefusL;jcif;onf rusm;onf rnf.
3: The precepts are not broken in twice or thrice in succession, that is ‘blotched’.
4/ oDvusifh0wfwkd@ukd ckHausmfaygufausmf rysuf rvGefusL;jcif;onf raysmufonf rnf. /
4: The precepts are not broken all over at intervals, that is ‘unmottled’.
rauseyfrSK &efjidK;ESifh ywfoufjyD; yk*~dKvf 3 rsdK; (aum" - trsufxGuf rauseyfrSK &efjidK; - ESifh ywfoufjyD;
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yk*~dKvf 3 rsdK; )
r=uHpDEkdif&m w&m; 4 yg; (tpdaEœ,s 4 yg; )
raumif;aom rdwfaqG&Sdjcif;. tjypf 6 yg; (atmufaz:jyyg rdwrf sm;&Sdv#if qk;d usKd;omjzpf&ef rsm;ygonf)
Six dangers of keeping bad company (By keeping such companies, there are
mostly bad consequences.)
1/ avmifupm; =uL;ol 1: Gambler,
2/ tpm;taomuf=uL;ol 2: glutton,
3/ aot&uf rl,pfaq;0g;pGJol 3: drunkard,
4/ opPmr&Sd / *wdrwnfol 4: cheater,
5/ vSnhzf sm;ol 5: trickster,
6/ tEkdifusifhol / 6: aggressor.
r=uHpDEkdifaomt&m 4 yg; (tpdaEœ,s - =uHpDI r&Ekdifaomt&m - 4 yg; )
rcsD;rGrf;xkdufoltm;tm; bk&m;&Sif rcsD;rGrf;jcif;. ta=umif; (csD;rGrf;jcif;iSg rxkdufaom oduQmokH;yg;ukd
rusifhaom&[ef;tm; bk&m;&Sif rcsD;rGrf;jcif;. ta=umif; )
r*f 2 rsKd; Two kinds of path:
1/ orx r*f 1: Path of tranquility,
2/ 0dy\em r*f / 2: of insight.
r*f 2 rsKd; (wenf;) More two kinds of path:
1/ '\e r*f – odjriftyfaom r*f 1: Path of vision,
2/ bm0em r*f – yGg;rsm;tyfaom r*f / 2: of development.
r*f 3 rsKd; Three kinds of path:
1/ oDv r*f 1: Path of virtue,
2/ orm"d r*f 2: of concentration,
3/ ynm r*f / 3: of wisdom.
r*f (vrf; tayguf) 3 rsKd; (&[ef;omra%rsm; Oykofapmifholrsm; roGm;vmoifhaom vrf;aygufrsm;)
Three kinds of hole (with which no sexual contact for monks and for
those who observe 8 precepts etc.):
1/ rkc r*f ] tpmoGm;&mvrf; / yg;pyf ayguf 1: Mouth,
2/ y\m0 r*f ] usifi,foGm;&mvrf; / rdef;rt*FgZmwf 2: female genital,
3/ 0pP r*f ] usif=uD; oGm;&mvrf; / 3: anus.
r*f (vrf; tayguf) 30 rsKd; Thirty kinds of hole:
rkcr*f y\m0r*f 0pPr*f
Mouth, female anus
genital
vla,mufsm; 1 š 1 ]2
Human male: 1 + 1 =2
ewfa,mufsm; 1 š 1 ]2
deity male: 1 + 1 =2
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wd& p>mefa,mufsm;; 1 š 1 ]2
animal male: 1 + 1 =2
vlrdef;r 1 š 1 š 1 ]3
human female: 1 + 1 + 1 =3
ewfrdef;r 1 š 1 š 1 ]3
deity female: 1 + 1 + 1 =3
wd& p>mefrdef;r 1 š 1 š 1 ]3
animal female: 1 + 1 + 1 =3
vl ObawmAsnf; (t*FgZmwf 2 ckyg) 1 š 1 š 1 ]3
human hermaphrodite: 1 + 1 + 1 =3
ewf ObawmAsnf; 1 š 1 š 1 ]3
deity hermaphrodite: 1 + 1 + 1 =3
wd& p>mef ObawmAsnf; 1 š 1 š 1 ]3
animal hermaphrodite: 1 + 1 + 1 =3
vl eykH; 1 š 1 ]2
human eunuch: 1 + 1 =2
ewf eykH; 1 š 1 ]2
deity eunuch: 1 + 1 =2
wd& p>mef eykH; / 1 š 1 ]2
animal eunuch: 1 + 1 =2
r*f tayguf pkpkaygif; 30
Total holes - 30.
r*f^m%f&&m udpPav;jzm Oyrmrsm; (0do'k <dr*f)
Similes regarding to the four functions at a single moment of path-knowledge:
aomwmywWrd *f^m%f &onfESifhwjyKdifeuf
As soon as a person attains stream-winner-path (sotāpatti-magga-ñāṇa),
four things happen to him at the same time:
1/ 'kuQopPmukd ykdif;jcm;od. 1: fully understanding of suffering,
2/ ork',opPmukd y,f. 2: abandoning the cause of suffering,
3/ eda&m"opPmukd rsufarSmufjyK. 3: realizing the end of suffering,
4/ r*~opPmukd yGg;rsm;. / 4: developing the path to the end of suffering.
Oyrmtm;jzifh – qDrD;xGefnv
Sd kdufonfESifh wjyKdifeuf –
It is similar to light a lamp which performs four functions simultaneously
in a single mement:
1/ rD;pmukd avmifjrSKu
d f. 1: It burns the wick;
2/ trkdufarSmifukd azsmuf. 2: dispels darkness;
3/ tvif;a&mifukd jzpfap. 3: makes light appear;
4/ avmifpmqD ukefcrf;. / 4: uses up the oil.
Oyrmwpfenf;tm;jzifh – aexGufvmonfESifh wjyKdifeuf –
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Another simile is the arising sun:
1/ jrifb,G f&m &lyg&kHrsm;ukd xif&Sm;ap. 1: It illuminates visible objects;
2/ trkdufarSmifukd azsmuf. 2: dispels darkness;
3/ tvif;a&mifukd jzpfap. 3: causes light to be seen;
4/ tcsrf;ukd jidrf;ap. / 4: allays cold.
Oyrmwpfenf;tm;jzifh – avS oabmFmonf One more another simile is a boat:
1/ TrSmbufurf;ukd pGef@. 1: It leaves the hither shore;
2/ a&t,Ofukd jzwf. 2: cleaves the stream;
3/ 0efudk aqmif. 3: carries the cargo;
4/ [kdrSmbufurf;od@k a&muf. / 4: approaches the further shore.
r*f^m%f av;yg; oifhovkdy,faom w&m;rsm; (0dok'<dr*f)
Abandoning of states aptly by the four kinds of path-knowledge (magga-ñāṇa):
1/ oHa,mZOf 1: Fetters,
2/ udavom 2: defilements,
3/ rdp>wW – t,lrSm; 3: wrongness,
4/ avmu"H 4: worldly conditions,
5/ rp>&d, - 0efwdrk SK 5: avarice,
6/ 0dyv†mo – azgufjyefrSK 6: perversions,
7/ *EÎ – aESmifzGJ@rSK 7: ties,
8/ t*wd 8: bad ways,
9/ tmo0 - ,kpd D;rSK 9: cankers,
10/ =oC – arsmygrSK 10: floods,
11/ a,m* - ,SOfpyfrSK 11: bonds,
12/ eD0&% - ydwfyifrSK 12: hindrances,
13/ y&mrmo – ok;H oyfrSK 13: adherences,
14/ Oyg'gef – pGJvrf;rSK 14: clinging,
15/ tEko, - udef;wnfrSK 15: inherent tendincies,
16/ rv – tnpfta=u; 16: stains,
17/ tukovurRyx – tukokdvfjzpfa=umif;rsm;
17: unwholesome/unprofitable courses of action,
18/ pdwKW y`g' – tukodkvfpdwfjzpfpOfrsm; /
18: twelve kinds of unwholesome consciousness.
r*f^m%f. toif;tyif;jzpfaom (r*f&&efjzpfaom) w&m; 9 yg;
(oarŠm"dokwf / arCd,okwf - e0uedygw / t*FkwW&ygVd)
Nine proximate causes for the development of the aids to enlightenment:
1/ rdwfaumif;&Sjd cif; 1: Good friends,
2/ oDvESifh jynfhpkHjcif; 2: virtue,
3/ tvkdenf;jcif;ponfESifh pyfaomw&m;pum; &vG,fjcif;
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3: getting to hear talk on fewness etc. at will,
4/ tukokdvfy,f&ef ukokdvfyGg;&ef tm;xkwfjcif;
4: energy to abandon the unwholesome and to develop the wholesome,
5/ tjzpftysufukd odaomynm&Sdjcif;
5: wisdom of arising and passing away,
6/ wyfrufrSK&mukd y,f&ef tokbukd yGg;rsm;jcif;
6: developing unattractiveness to abandon lust,
7/ a'go Asmyg'ukd y,f&ef arwWmbm0em yGg;rsm;jcif;
7: developing loving-kindness to abandon ill will,
8/ 0dwufukd jzwf&ef tmemyge\wdukd yGg;rsm;jcif;
8: developing mindfulness of breathing to abandon off thoughts,
9/ ig[laomrmefudk y,f&ef tedpPonmukd yGg;rsm;jcif; /
9: developing the perception of impermenance to abandon the conceit, ‘I am’.
(rSwfcsuf - tedpPonm&Sdu tewWonm &SdjyD; ig[laomrme uif;jywfv#uf edAŠmefod@k a&muf.)
(If there is the perception of impermenance, there also is the perception of
non-self, then, the conceit ‘I am’ is eradicated. It is Nibbāna.)
r*fzkdvfwkd@y,fowfaom w&m;rsm; (t&d,m yk*~Kdvfrsm; toD;oD; y,fowfaom udavom rsm; )
r*fzkdvf r&Ekdifaom yk*~Kdvf 16 rsKd; Sixteen persons who cannot attain enlightenment:
1/ wd& p>mef 1: Animal,
2/ jydwWm 2: hungry ghost,
3/ rdp>m'dÏd t,l&Sdol 3: a person who holds wrong view,
4/ uk[uyk*~Kdvf ] vlvdrf 4: a crook, a liar,
5/ rmwkCmwu ] rdcifudo k wfol 5: killer of one’s own mother,
6/ ydwkCmwu ] zcifukdowfol 6: killer of one’s own father,
7/ t&[EœCmwu ] &[Eœmukdowfol 7: killer of an arahant,
8/ oHCab'u ] oHCm*kd%f;cGJol 8: maker of schism within the
order of monks,
9/ avm[dwky`g'u ] bk&m;&Sifudk aoG;pdrf;,kdapol 9: a person who made Buddha’s
body blood-dropped,
10/ ax,soH0gou ] &[ef;a,mifaqmifol 10: bogus monk,
11/ wdw, ˆd yuUEuœ ] wdwˆdwkd@bufodk@ ajymif;oGm;oll 11: a person who moves to another
religion/faith,
12/ bduQKeD'lou ] bduQKeDrtm; zsufqD;ol 12: molester of nun (bhikkhunī),
13/ oHCm'dodoftmywfoihfjyD; rukpm;ol 13: a monk who makes no confession
after transgressing saṃghādisesa (Saṃghā is needed throughout the
confession-process),
15/ ObawmAsnf; 15: hermaphrodite,
16/ 7 ESpfatmuf toufi,fol / 16: a person younger than 7 years.
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r*fzkdvf&a=umif;w&m; 6 yg; Six dhammas conducive to magga and phala:
1/ owd ] owdw&m;&Sdjcif; 1: Mindfulness,
2/ or`Zn ] qifjcifynm&Sdjcif; 2: insight/wisdom,
3/ ÁjENda,ok *kwW'Gg&wm ] ÁajENapmifhpnf;jcif; 3: guarding the sense-doors,
4/ abmZae rwWnL ] pm;aomufrSKY twkdif;twmukd odjcif; 4: moderation in eating,
5/ e uk[e ] ryv$m; r0g=uGm;jcif; 5: not flattering,
6/ e vye ] rajrSmufyifh rESdrfcsjcif; / 6: not criticizing,
not flattering/glorifying others.
r*fzkdvf&. [k 0efcHjcif;rsm; 5 rsKd;
Five ways of claiming of attaining of magga and phala:
1/ rkdufrJI r*fzkdvf&. [k 0efcHjcif; 1: Claiming because of foolishness,
2/ ,kwrf maom tvkdqENjzifh r*fzkdvf&. [k0efcHjcif; 2: of wickedness,
3/ pdwfazgufjyef pdwrf rSefI r*fzkdvf&. [k0efcHjcif; 3: of mental disorder,
4/ &onf[k xifjrifI r*fzkdv&f . [k0efcHjcif; 4: of opinion,
5/ trSefyif&a&mufI r*fzkdvf&. [k0efcHjcif; / 5: of real attainment.
r*f[lonf – aomwmywWrd *f (0dok'<dr*f) What the path (sotāpatti-magga) is:
1/ avmbtpkdiftcJukd zsufqD;jcif; 1: Piercing the mass of greed,
2/ oHo&ma&t,Ofukd acsmufcrf;apjcif; 2: drying up the ocean of suffering,
3/ tyg,fwHcg;ydwfjcif; 3: closing all doors to the woeful states,
4/ olawmfaumif;OpPm 7 yg;ukd rsufarSmufjyKjcif;
4: experiencing the seven noble treasures,
5/ rdp>mr*f&Spfyg;ukd y,fjcif; 5: abandoning the eightfold wrong views,
6/ &efab;jidrf;jcif; 6: allaying all enemity and fear,
7/ bk&m;om;awmftppf jzpfvmjcif; 7: becoming the real son of Buddha,
8/ &wemokH;yg;*k%fukd rwkrH vSKyf ouf0if,=kH unfjcif; ponf rsm;pGmaom tusKd;rsm;&&Sdonf /
8: unshakable faith in the Triple Gem and many other blessings.
r*~if Path, way.
r*~if 8 yg; (t&d,m / orRm) The (noble) eightfold path:
1/ orRm 'dÏd ] tjrifrSefjcif; 1: Right view/understanding,
2/ orRm ouFy` ] t=uHtpnfrSefjcif; 2: right thought/intention,
3/ orRm 0gpm ] tajymrSefjcif; 3: right speech,
4/ orRm urR Eœ ] tjyKrSefjcif; 4: right action/conduct,
5/ orRm tmZD0 ] toufarG;rSKrSefjcif; 5: right livelihood/occupation,
6/ orRm 0g,mr ] =uKd;pm;rSKrSefjcif; 6: right effort/endeavor,
7/ orRm owd ] trSwfowdrSefjcif; 7: right mindfulness/awareness,
8/ orRm orm"d ] wnf=unfrSKrSefjcif;/ 8: right concentration.
r*~if 8 yg; cE<m – tkyfpk 3 rsKd;
1/ orRm 0gpm / orRm urR Eœ / orRm tmZD0 wk@d onf oDvtkyfpk (oDvuQE<)
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1: Aggregate of virtue = right speech, right action/conduct and right
livelihood/occupation,
2/ orRm 0g,mr / orRm owd / orRm orm"d wk@d onf orm"dtkyfpk (orm"duQE<)
6: aggregate of concentration = right effort/endeavor, right mindfulness/
awareness and right concentration,
3// orRm 'dÏd / orRm ouFy` wk@d onf ynmtkyfpk (ynmuQE<) /
3: aggregate of wisdom = right view/understanding and right thought/intention.
r*~if 8 yg;r&Sdv#if t&d,myk*~Kdvrf &SdEkdif (r[my&dedAŠmeokw)f
Where there is no noble eightfold path, there is no noble ones.
r*~if 8 yg; t"dy`g,frsm; (r[mowdyÏmeokwf ponf)
1/ orRm 'dÏd ] tjrifrSef&Sdjcif; - t&d,mopPmav;yg;ukd em;vnfodjrifjcif;
1: Right view/understanding: understanding the four noble truths,
2/ orRm ouFy` ] t=uHtpnfrSefjcif; - umrtm&kH / zsufqD;jcif;owfjzwfjcif; / nSif;qJjcif;vkdjcif;
wk@d rS vGwfajrmufaom t=uHtpnf
2: right thought/intention – thought against destroying, killing and harming others,
3/ orRm 0gpm ] tajymrSefjcif; - rkom;pum; *kH;wkdufpum; &kdifjypum; jydefzsif;pum;wk@d rS
a&SmifusOfjcif;
3: right speech: no lying, no back-biting/gossiping, no harsh words and
no vain talk,
4/ orRm urR Eœ ] tjyKrSefjcif; - owfjzwfrSK ckd;rSK umrazgufjyefrSKwkd@rS a&Smif=uOfjcif;
4: right action/conduct: not killing, not stealing, not committing adultery,
5/ orRm tmZD0 ] toufarG;rSKrSefjcif; - rSm;,Gif;aom wHig rkqdk;paom toufarG;rSKrS
a&Smif=uOfjcif;
5: right livelihood/occupation: avoiding such wrong livelihood as fisherman,
6/ orRm 0g,mr ] =uKd;pm;rSKrSefjcif; - rjzpfao;aomtukokdvf rjzpfvm&ef / jzpfjyD;tukokdvf
y,faysmuf&ef / rjzpfao;aomukokdvf jzpfvm&ef / jzpfjyD;ukov
kd f wkd;yGg;&ef
6: right effort/endeavor: to prevent the arising of unwholesome states,
to overcome unwholesome states, to strive doing wholesome states and
to develop wholesome states already happened,
7/ orRm owd ] trSwfowdrSefjcif; - owdyÏmefw&m;av;yg; yGg;rsm;jcif;
7: right mindfulness/awareness: practicing the four foundations of mindfulness,
8/ orRm orm"d ] wnf=unfrSKrSefjcif; - psmefav;yg;ESifh jynfhpkHjcif; /
8: right concentration: attainment to the four trances (jhāna).
r*~if – orRm – w&m;ESifh jynfhpkHjcif;. tusKd; 40 yg; (r[mpwWm&Douokwf / Oy&dyÀmoygVd)
Forty factors as the consequence of right view etc.
1/ orRm'dÏd tjrifrSefESifh jynfhpkHjcif;
1: Right view,
2/ rdp>m'dÏd tjrifrSm; r&Sdawmhjcif;
2: Because of right view, wrong view is abandoned.
3/ rdp>m'dÏd tjrifrSm;a=umifh jzpfvmEkdifaom tukokdvfrsm; r&Sdawmhjcif;
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3: There is no unwholesome deed due to wrong view.
4/ orRm'dÏd tjrifrSefa=umifh ukokdvfrsm; jzpfvmEkdifjcif;
4: There is wholesome deed due to right view.
Tenf;wl – The same as in
5 – 8 / orRmouFy` rdp>mouFy` wkd@Y 4 yg; 5 – 8: right and wrong thought,
9 – 12/ orRm0gpm rdp>m0gpm wk@d Y 4 yg; 9 – 12: right and wrong speech,
13 – 16/ orRmurR Eœ rdp>murR Eœ wk@d Y 4 yg; 13 – 16: right and wrong action,
17 – 20/ orRmtmZD0 rdp>mtmZD0 wk@d Y 4 yg; 17 – 20: right and wrong livelihood,
21 – 24/ orRm0g,mr rdp>m0g,mr wk@d Y 4 yg; 21 – 24: right and wrong effort,
25 – 28/ orRmowd rdp>mowd wkd@Y 4 yg; 25 – 28: right and wrong mindfulness,
29 – 32/ orRmorm"d rdp>morm"d wk@d Y 4 yg; 29 – 32: right and wrong concentration,
33 – 36/ orRm^m% rdp>m^m% wk@d Y 4 yg; 33 – 36: right and wrong knowledge,
37 – 40/ orRm0drkwWd rdp>m0drkwWd wk@d Y 4 yg; toD;oD;&Sd=uaoma=umifh tmvkH; 40 yg;jzpfonf /
37 – 40: right and wrong deliverance.
Thus, 40 all together.
r*~if&Spfjzm {nfh&dyfom ({nfo
h nfwkd@ wnf;ckdp&m Z&yf Oyrm / r*~if&Spfjzm )
r*~if (t&d,m / orRm) 8 yg;. a&S@ajy;w&m;rsm; (r*~oH,kwf / r[m0*~oH,kwWygVd)
The forerunner and precursor of the Noble Eightfold path:
1/ uvsm%rdwWwm – rdwfaumif;aqGaumif;&Sdjcif; 1: Good friendship,
2/ oDv or`'g – ukd,fusifhov D ESifh jynfhpkHjcif; 2: accomplishment in virtue,
3/ qEN or`'g – qENaumif;ESifh jynfhpkHjcif; 3: in desire,
4/ twW or`'g – jynfph kHaom pdw&f Sdjcif; 4: in oneself/mind,
5/ 'dÏd or`'g – jynfph kHaom t,l&jSd cif; 5: in view,
6/ ty`rm' or`'g - rarhravsmhrSKESifh jynfhpkHjcif; 6: in diligence,
7/ a,medaom reodum& or`'g – ESvH;k oGif;rSefuefrSKESifh jynfhpkHjcif; /
7: in careful attention/ in right attitude.
r*~gr*~ ^m% '\e 0do'k <d (0dok'<d )
Purification by knowledge and vision of what is path and not-path.
r*~gr*~ ^m% '\e 0do'k <d 3 yg;
Three steps of ‘purification by knowledge and vision of
what is path and not-path’:
1/ rkpPdwk urswm ^m%f ] oHo&m 0ÉfrS vGwfajrmufvkdaom ^m%f
1: Knowledge consisting in the desire for deliverance,
2/ yÉdocFg Eky\em ^m%f ] jzpfysuf ocFg& w&m;wkd@ukd qifjcif ESv;kH oGif;aom^m%f
2: knowledge consisting in reflecting contemplation,
3/ ocFg&kayuQm ^m%f ] jzpfysuf ocFg& w&m;wkd@ukd v#pfvsL&SKEkdifaom ^m%f /
3: equanimity-knowledge with regard to the formations of existence.
rCa'0o&ufO,smOf – rdxdvmjynfY &Sdaom rif;ykdifO,smOfjzpfonf / bk&m;tavmif; rCa'0rif;=uD;
jzpfpOfu awmxGuf qHrkwfqdwf&dyf &aoh&[ef;jyK w&m;usifh=uHcJaomae&mjzpfonf /
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,if;rif;=uD;rSpI aerdrif;wkid f 84000 aom rif;rsm; tpOfqufw@kd onf TO,smOfY awmxGuf
w&m;usifhcJh=uonf / ,if;rif; 84000 wkid f;wkd@onf – uav;b0ESifh ESpf 84000 / tdrfa&S@rif;om;
b0ESifh ESpf 84000 / rif;tjzpfESifh ESpf 84000 / &aohtjzpfESifh ESpf 84000 aygif; ESpf 336000
touf&Snf=uonf / Tok@d awmxGufw&m;usifhaom tpOftvmukd aerdrif;. om;awmf
uVm&Zeu u pwifazgufzsufonf / (rCa'0okwf / rZPSsdryÀmoygVd)
Maghadeva Mango Grove: A royal grove situated in Midhilā Country. King
Maghadeva, one of Bodhisatta’s (Buddh-to-be) previous lives, renounced the
world and practiced meditation here. Starting him, the number of 84,000 kings
in succession, after shaving off their hair and beard and puttion on the yellow robe,
went forth from the home life into homeless life at this grove. All of them played
childish game, acted as crown-prince, governed the kingdom and led the holy life
for 84,000 years in each section; thus, they all lived for 336,000 years.
Kaḷārajanaka, a son of King Nemi, broke this custom by not renouncing the world.
(Maghadeva Sutta, Majjhima-paṇṇāsa Pāḷi)
r*Fvm Blessing, sanctifying, beatitude.
r*Fvm w&m; 38 yg; The thirty-eight blessings:
1/ taooem p AmvmeH ] 1: Not to associate with the foolish,
vlru kd fukd rrSD0Jjcif;
2/ y¾dwmeÌ ao0em ] 2: to associate with the wise,
ynm&Sdukd qnf;uyfjcif;
3/ ylZm p ylZae,smeH ] 3: to honor/respect those who are worthy of
ylaZmfxkdufolukd ylaZmfjcif; honor/respect,
4/ yËd&ly a'o0gaom p ] oifhawmf 4: to dwell in a suitable location,
avsmufywfaom t&yfY aexkid fjcif;
5/ ykaAŠ p uwyknwm ] 5: to have done good deeds in the past,
a&S;aumif;rSK&Sdjcif;
6/ twW ormy%d"d p ] 6: to be on the right path,
rdrdud, k fukd aqmufwnfEikd fjcif;
7/ Am[k\pPÌ ] A[kokw rsm;jcif; 7: to have good education/knowledge,
8/ ody`Ì ] ody`H ynm 8: to be proficient at work,
wwfoed mvnfjcif;
9/ 0dea,m p okoduQdawm ] 9: to understand/follow a code of disciplines,
usifh0wf 0denf;rsm; wwfod em;vnfjcif;
10/ okbmodwm p ,m 0gpm ] 10: to speak pleasantly,
pum;aumif; ajymjcif;
11/ rmwm ydwk OyÏmeH ] 11: to support/serve one’s own parents,
rdbukd jyKpkvkyfauGs;jcif;
12/ ykw'W g&\ o*Fa[m ] 12: to take care of one’s spouse and children,
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om;orD;rsm;ukd axmufyhH jcif;
13/ temukvm p urR Eœm ] 13: to have an occupation not harmful,
tjypfr&Sdaom tvkyfudk vkyfukdifjcif;
14/ 'geÌ ] vSL'gef; ay;urf;jcif; 14: to be generous,
15/ "rR p&d,m p ] w&m;ESifh 15: to practice virtuous conduct,
tnD usifhjcif;
16/ ^mwumeÌ o*Fa[m ] 16: to support one’s relatives,
aqGrsKd;wkht
d m; axmufyHhjcif;
17/ te0Z…med urRmed ] 17: to do blameless deeds,
tjypfr&Sdaom trSKukd jyKjcif;
18/ tm&wD ygyg ] raumif;rSK 18: to abstain from evil,
rS a&Smifjcif;
19/ 0d&wD ygyg ] raumif;rSK rS 19: to abstain from evil desire,
a0;pGm a&Smifjcif;
20/ rZ…ygem p oH,arm ] 20: to abstain from intoxicants,
ao&nf rl,pfaq;0g; rokH;pGJjcif;
21/ ty`rma'g p "arRok ] 21: to be mindful in good dhammas,
w&m; rarhjcif;
22/ *g&a0g p ] &kdaojcif; 22: to have reverence,
23/ ed0gawm p ] ESdrfhcsjcif; 23: to be humble,
24/ oEœK ÏD p ] a&mifh&Jjcif; 24: to be content,
25/ uwnKwm ] 25: to be grateful,
aus;Zl; odwwfjcif;
26/ umave "rR\0eH ] 26: to hear the dhamma at the right time,
oifhawmfcsdefrSm w&m;emjcif;
27/ cEœD p ] onf;cHjcif; 27: to have patience,
28/ aom0p\wm ]qkdqkH;rvG,fjcif;28: to be docile/obedient,
29/ or%emeÌ '\eH ] 29: to see monks and holy-persons,
&[ef;wkht d m; zl;jrifjcif;
30/ umave "rRomup>m ] 30: to discuss the dhamma at the right time,
oifhawmfcsdefrSm w&m; aqG;aEG;jcif;
31/ wayg p ] jcKd;jcHjcif; 31: to be restraint, not to waste,
32/ jA[Rp&d,Ì ] tusifhjrwf&Sdjcif; 32: to live with the noble practice/path,
33/ t&d,opPme '\eH ] 33: to understand the four noble truths,
opPm odjrifjcif;
34/ edAŠme op>dud&d,m p ] 34: to attain/realize Nibbāna,
edAŠmef rsufarSmufjyKjcif;
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35/ zkÏ\ avmu"rR[d pdwHW 35: to be unaffected by worldly conditions,
,\ e ur`wd ] avmu"H w&m; awG h=uKHaomfvnf; rwkHvSKyfjcif;
36/ taomuH ] pkd;&drfrSK uif;jcif; 36: to be free from sorrow,
37/ 0d&ZH ] udavom jrLuif;jcif; 37: to be free from defilements,
38/ acrH ] jidrf;at;jcif; / 38: to have lasting peace and security.
rif;usifhw&m; 10 yg; Ten duties of the kings:
1/ 'ge – vSL'gef;jcif; 1: Liberality,
2/ oDv – ukd,fusifhw&m;&Sdjcif; 2: morality,
3/ y&dpPm* - axmufyHhjcif; 3: supporting the people,
4/ tZ…0 – ajzmifhrwfjcif; 4: honesty,
5/ r'N0 – El;nHhjcif; 5: kindness and gentleness,
6/ wy – jcKd;jcHjcif; 6: austerity in habit (moderation),
7/ tauUm" - &efnKS d;r&Sdjcif; 7: freedom from hatred,
8/ t0d[d Ho – tnSOf;qJjcif; 8: non-violence,
9/ cEœD – onf;cHjcif; 9: patience,
10/ t0da&m"e – rqef@usifjcif; / 10: non-opposition (of the people’s welfare).
rp>&d, Stinginess, avarice.
rp>&d, (0efwjkd cif;) 5 yg; Five kinds of avarice (especially for monks):
1/ tm0go rp>&d, ] ausmif;uef tdyf,mae&mESifh ywfoufjyD; 0efwdjk cif;
1: Avarice on dwelling place,
2/ ukv rp>&d, ] 'g,um 'g,dumr tvSL&Sif trsKd;tEG,fESifh ywfoufjyD; 0efwkdjcif;
2: on supporters/families,
3/ vmb rp>&d, ] ypPn;f vmbfvmb ESifh ywfoufjyD; 0efwjkd cif;
3: on receiving/gain,
4/ 0À rp>&d, ] &kyf&nftqif; tausmftapm t&Sdeft0gESifh ywfoufjyD; 0efwdjk cif;
4: on physical appearances or on recognition,
5/ "rR rp>&d, ] w&m;"rR ESifh ywfoufjyD; 0efwdjk cif; /
5: on dhamma/mental things.
rqkwf,kwfa=umif; w&m; 4 yg; (wdk;wufa=umif; - rqkwf,kwfa=umif; - w&m; 4 yg; )
rqkwf,kwf rysufpD;a=umif; (ty&d [med,) w&m; 7 yg;
Seven factors to prosper and not to decline:
1/ bk&m; &kdaojcif; 1: Respect in Buddha,
2/ w&m; &kdaojcif; 2: in Dhamma,
3/ oHCm&kdaojcif; 3: in Saṃgha,
4/ ukd,fusifhoduQm &Sdjcif; 4: moral virtues,
5/ orm"d wnf=unfjcif; 5: concentration,
6/ rdwfaqGaumif; &Sdjcif; 6: good friends,
7/ ynm&Sdpum; em=um;vkduef mjcif; / 7: docile to the wise words.
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rqkwf,kwf rysufpD;a=umif; (ty&d [med,) w&m; 7 yg; (wenf;)
Seven more factors to prosper and not to decline,
Seven principles of social stability:
1/ nDnGwfpGm pnf;a0;jcif; 1: Meeting in harmony,
2/ nDnGwfpGmtpnf;a0;rS xjyefjcif; 2: braking up the meeting in harmony,
3/ a&S; ynwfxm;csufrsm;ukd 3: following the already authorized rules,
vku
d femjcif;
4/ ouf=uD; wkd hukd &kdao ylaZmf em,ljcif; 4: respect the elders,
5/ trsKd;orD;rsm; ukd Ekdifxufuvl 5: not abducting others’ wives and daughters
tdrfaxmifrjyKjcif; in force,
6/ apwD ewfuGef;rsm;ukd ylaZmf Avdewfpmay;jcif; 6: honoring shrines,
7/ olawmfpifrsm; =uGvmap&ef 7: inviting and providing holy men properly.
=uGvmygucsrf;omap&ef jyKpkapmifha&Smufjcif; /
rZPdsr a'o Middle region/country.
rZPdsr a'oykdif;jcm;jcif; The boundary of the Middle region/country:
ta&S@buf - *Z*Fvrnfaom ed*kH;&Gm=uD;. ta&S@buf tif=uif;yif=uD;
To the east: a big Sal tree at the eastern side of a big village called Gajaṅgala,
ta&S@awmifbuf - ov†m0wDjrpf
To the south-east: River Sallāvatī,
awmifbuf – aowuÀdurnfaom ed*kH;&Gm=uD;
To the south: a big village named Setakaṇṇika,
taemufbuf - xl%rnfaom ykÀm;&Gm
To the west: a Brahmin village called Thūṇa,
ajrmufbuf – Ood&'<Z awmif /
To the north: a mountain called Usiraddhaja.
tv#m; ,lZem 300 / teH ,lZem 250 / t0ef; ,lZem 900 &Sdonf /
300 yūjanā in length, 250 yūjanā in width and 900 yūjanā in diameter.
rZPsdra'o zGg;jrifox l uf ypP Eœ&mZfa'orsm;Y zGg;jrifou
l rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu
rZPsdr edum,f (edum,f ig;&yf ydËuwf )
rZPdsr yÉdy'g The middle way/path.
rZPdsr yÀmo ygVd – rZPdsredum,f . 'kwd,usrf;pmjzpfonf / u¾ ig;ck&SdjyD; okwWefaygif; 50 yg0ifonf /
The second book of ‘the Medium Length Discourses’ that consists of fifty suttas
within five chapters.
rZPdsr a'oYom tmywfoifhI ypP Eœ&mZf t&yfrsm;Y roifhaom tmywf 4 rsKd;
The four vinaya-rules that do not effect at far-regions (paccantima janapada)
but at the middle-region, i.e., India:
1/ 0denf;"kd&ftygt0if 5 yg;wnf;ESifh &[ef;cHEkdifjcif; (rZPdsra'oY oHCmtyg; 20 &SdrS &[ef;cHEkdifonf/)
1: Just five fully ordained monks are needed at an ordination. (in the middle
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region, 20 monks are needed at least),
2/ txyfrsm;aombdeyfukd pD;Ekdifjcif; 2: utilizing many-layer slipper,
3/ tcsdefra&G; a&csKd;Ekdifjcif; (bk&m;vufxufawmfu rZPdsra'oY 15 &ufwpf=udrfoma&csKd;cGifh&Sdonf/)
3: bathing freely regardless of time (bathing was allowed once in fifteen days in
the middle-region),
4/ om;a&tcif;ukd aqmifEkdifjcif; / 4: using animal-hide as a spread sheet for sitting.
rÍLou ewfyef; A divine flower which grows near a cave called Nandamū in
the Himālaya region.
rnforl # (bk&Sm;&Siftygt0if) ra&SmifvGJEkdifonfh (um,mEk*w ] uk, d fcE<m ESifh twlwGJygvmaom)
w&m; 10 yg; Ten things/dhammas/conditions nobody can avoid/escape:
1/ oDw ] tat; 1: Coldness,
2/ O%S ] tyl 2: heat,
3/ Zd*p>m ] qmavmifrSK 3: hunger,
4/ ydygom ] rGwo f dyf (a&qm) rSK 4: thirst,
5/ OpPma&m ] usif=uD; pGef@&rSK 5: defecation,
6/ y\m0 ] usifi,f pGef@&rSK 6: urination,
7/ xde rd'< ] tdyfcsif ikdufrsnf;rSK (0g) uk,
d fcE<mukd apmifhpnf;&rSK
7: sloth and torpor or restraint of body,
8/ Z&m ] tkdrif;&ifha&mf&rSK (0g) ESKwfpum;ukd apmifhpnf;&rSK
8: old age or restraint of speech,
9/ Asm"d ] emusif tema&m*g&rSK (0g) toufarG;jcif;ukd apmifhpnf;&rSK
9: illness, disease or restraint of living,
10/ r&% ] ao&rSK (0g) b0opfukd jzpfapwwfaom uH /
10: death or kamma that causes new life.
rjiif;ck=H uESifh - rm bduQa0 0d*~g[duuxH uax,smx ] &[ef;wk@d - jiif;ckHpum; rajym=um;=uukefESifh /
“Monks, do not engage in disputation talk.”
(0d*~g[duuxokwf / opPoH,kwf / r[m0*~oH,kwWygVd) (The Connected Discourses)
r%dum 0dZ…m – olwyg;wk@d . pdwft=uHtpnfukd odEikd faom twwfynm /
The art of reading others’ mind, telepathy.
r%darcvm ewforD; Maṇimekhalā Goddess who takes care of the oceans,
assigned by the four Great Kings of devas (deities).
rwifhw,faom t&m 3 rsKd; Three things without grace:
1/ a&r&Sdaom jrpf 1: A river without water,
2/ rif;r&Sdaom wkid f;jynf 2: a country without a king/government,
3/ vifr&Sdaom trsKd;orD; / 3: a lady without husband.
rwWnKwm 2 rsKd; (&[ef;awmfrsm; ypPnf;av;yg;ukd tvSLcH,l okH;aqmifrSK twkid f;twmukd odjcif;)
Two things a monk should consider his limit in receiving and in consuming the
four requisits:
1/ yÉd*~[% rwWKwm ] tvSLcH,l&mY twkid f;twmukd odjcif;
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1: Considering in receiving wisely,
2/ y&dabm* rwWKwm ] ypPn;f av;yg;ukd okH;aqmif&mY twkid f;twmukd odjcif; /
2: considering in consuming wisely.
rwkdifyifoifhaom ae&mXme 8 rsKd; Eight places to be avoided for deep discussion:
1/ rnDnmaom t&yfXme 1: Uneven ground,
2/ ab;tEœ&m,f&Sdaom t&yfXme 2: unsafe place,
3/ avxefaom t&yfXme 3: windy place,
4/ txD;usef t&yfXme 4: secluded/hiding place,
5/ ewfuGef; 5: sacred place,
6/ c&D;vrf; 6: road,
7/ ppfajrjyif 7: battle field, bridge,
8/ a&qdyf / 8: public bathing place.
rwkdifyifoifhaom yk*~Kdvf 8 a,muf Eight persons not to be discussed with:
1/ &m* xlajymol 1: The lustful,
2/ a'go xlajymol 2: a man anger-character,
3/ arm[ xlajymol 3: deluded man,
4/ rme xlajymol 4: the proud,
5/ tvkd&ruf=uD;ol 5: the covetous,
6/ ysif;&dol 6: the sluggard,
7/ wpfa,mufwnf; ykH;uG,fvkyfwwfol (0g) tjrifwpfckom&Sdol (0g) tjrifusOf;ol
7: man of one idea,
8/ vlrkduf vl&rf; / 8: the fool.
raxrJhjrif rjyKxkdufaomt&m 4 rsKd; (i,f&G,f / ao;i,faomfvnf;)
Four things, even young, should not be disrespectful:
1/ rif;om; 1: Young prince,
2/ ajrG 2: snake,
3/ rD; 3: fire,
4/ &[ef; / 4: young monk.
r' 6 yg; (rmef,pfjcif; 6 yg; )
reodum& Will, attitude.
remyum,du ewforD;rsm;.jynfhpkHrSK 3 rsKd; (tEk&k'<okwf / eukvrmwmokwf / tÏuedygw / t*kFwW&ygVd)
Three things upon which the agreeable-bodied deities exert mastery:
1/ rdrdvdck sifaom &kyftqif; csufcsif;jzpfEkdif &Ekdifjcif;
1: Acquiring immediately whatever color/form they want,
2/ rdrdvdck sifaom toH csufcsif;jzpfEkdif &Ekdifjcif;
2: acquiring immediately whatever voice they want,
3/ rdrdvdck sifaom csrf;om csufcsif;jzpfEkdif &Ekdifjcif; /
3: acquiring immediately whatever pleasure they want.
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remyum,du ewforD;jzpfa=umif; 8 yg; (tEk&k'<okwf / eukvrmwmokwf / tÏuedygw / t*kFwW&ygVd)
Eight qualities of a lady who wants to be reborn in companionship with
the agreeable-bodied deities:
1/ rdrdvifom;ukd &kdaopGmjyKpk emcH cspfcifpum; ajym=um;avh&Sdjcif;
1: Respect, obidence, sweet-words and well-serving her husband,
2/ rdrdvifom; jrwfEkd;ylaZmfaom &[ef;ykÀm;wkd@tm; jrwfEkd;ylaZmfjcif;
2: respect and honor those whom her husband respect and honor,
3/ rdrdvifom;. tdrfwGif;rSK tvkyfwkd@ukd u|rf;usifvdrfrm pDrHEkdifjcif;
3: skill and diligence in attending her husband’s domestic chores,
4/ rdrdvifom;. tapcH u|ef tvkyform;wkd@ukd aumif;rGefpGmjyKpk qufqHjcif;
4: well-dealing with her husband’s slaves, workers etc.,
5/ rdrdvifom;&Smaom OpPmypPn;f ukd aumif;pGmapmifha&Smufjcif;
5: garding and protecting whatever income her husband brings home,
6/ &wemokH;yg;ukd uk;d uG,fqnf;uyfjcif;
6: taking refuge in the Triple Gem,
7/ ig;yg;oDv vkjH cKHjcif; 7: undertaking/safe-garding the five precepts,
8/ pGef@=uJ ay;urf;wwfjcif; / 8: having generosity.
rEk\ Human.
rEk\aA' Anthropology.
rEk\[D Mythical being combination of human’s head/hands and lion’s
body of two.
raem Mind.
raemuH Mental action.
ry,fowfEkdifaom w&m; 3 rsKd; ta=umif;tusKd;rsm;
Three successive cause-and-effect dhammas not to be got rid of each other:
1/ &m* a'go arm[ wdk@ukd ry,fowfygu yÉdoaE<aerSK tkdrSK aorSKwdk@ukd ry,fEkdif
1: Birth, decay and death cannot be abandoned without getting rid of lust,
ill-will and delusion.
2/ ouUm,'dÏd (igpGJ) 0dpdudp>m (oHo,) oDvAŠwy&mrmo (&kd;&mpOfvmtusifhpGJ)wkdukd
ry,fowfygu &m* a'go arm[ wkd@ukd ry,fEikd f
2: Lust, ill-will and delusion cannot be abandoned without getting rid of
self-view, doubt and ritualism.
3/ roifhrwifhESv;kH oGif;rSK vrf;rSm;rSK qkwfepfrSK wkd@ukd ry,fowfygu ouUm,'dÏd (igpGJ) 0dpdudp>m
(oHo,) oDvAŠwy&mrmo (&kd;&mpOfvmtusifhpGJ)wk@d ukd ry,fEkdif
3: Self-view, doubt and ritualism cannot be abandoned without getting rid of
wrong attitude, wrong way and sluggishness.
4/ owdarhav#mhrSK qifjcif^m%fuif;rSK pdwyf sH@vGifhrSKwk@d ukd ry,fowfygu roifhrwifhESvkH;oGif;rSK
vrf;rSm;rSK qkwfepfrSKwkd@ukd ry,fEikd f
4: Wrong attitude, wrong way and sluggishness cannot be abandoned without
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getting rid of heedlessness, lack-of-reason and mantal derangement.
5/ olawmfaumif;rsm;tm; rcsOf;uyfrSK olawmfaumif;w&m; rem=um;vkrd SK csKyfcs,fpdwf&SdrSKwk@d ukd
ry,fowfygu owdarhav#mhrSK qifjcif^m%fuif;rSK pdwyf sH@vGifhrSKwkd@ukd ry,fEkdif
5: Heedlessness, lack-of-reason and mantal derangement cannot be abandoned
without getting rid of ‘not association with the virtuous’, ‘not listening to the
virtuous dhamma’ and distraction.
6/ ysH@vGifhrSK rapmifhpnf;rSK oDvr&SdrSKwk@d ukd ry,fowfygu olawmfaumif;rsm;tm; rcsOf;uyfrSK
olawmfaumif;w&m; rem=um;vkrd SK csKyfcs,fpdwf&SdrSKwkd@ukd ry,fEkdif
6: ‘Not association with the virtuous’, ‘not listening to the virtuous dhamma’ and
distraction cannot be abandoned without getting rid of restlessness, no-restraint
and immorality (no-virtue).
7/ r,kH=unfrSK ajymqkdonfukdrodem;rvnfrSK ysif;,drSKwkd@ukd ry,fowfygu ysH@vGifhrSK rapmifhpnf;rSK
oDvr&SdrSKwkd@ukd ry,fEkdif
7: Restlessness, no-restraint and immorality cannot be abandoned without getting
rid of faithlessness, not-understanding what is taught and laziness.
8/ r&kdaorSK qkH;rcufrSK rdwfaqGqkd;&SdrSKwk@d ukd ry,fowfygu r,kH=unfrSK ajymqkdonfurkd od
em;rvnfrSK ysif;,drSKwk@d ukd ry,fEkdif
8: Faithlessness, not-understanding what is taught and laziness cannot be
abandoned without getting rid of disrespect, stubbornness and friendship
with the wicked.
9/ t&Sufr&SdrSK ta=umufr&SdrSK arhavsmhrSKwk@d ukd ry,fowfygu r&kdaorSK qk;H rcufrSK rdwfaqGqkd;&SdrSK
wk@d ukd ry,fEkdif
9: Disrespect, stubbornness and friendship with the wicked cannot be abandoned
without getting rid of moral shame, moral dread and heedlessness.
10/ t&Sufr&Sd ta=umufr&Sdaomolonf arhavsmhojl zpf. /
10: A person who has no moral shame nor moral dread is a heedless one.
(y,fowfEkdifaom w&m; 3 rsKd; ta=umif;tusKd;rsm;rSm txufygw@kd rS qef@usifbufjzpfonf /)
(Three successive cause-and-effect dhammas to be got rid of each other are
ray;urf; rvSL'gef;jcif;. ta=umif; 4 yg; ('ge ay;urf;jcif; rjyKonfh 'ge.taESmiftzGJ@
-'ge0dedAE<- ta=umif; 4 yg; )
ray; rvSLaumif;aom t&m 5 rsKd; Five things not to be donated:
1/ rZ…'ge ] ao&nfao&uf rl,pfaq;tvSL 1: Alcoholic drinks and drugs,
2/ orZ…'ge ] yGJvrf;obif tvSL 2: entertainment and show,
3/ Áwˆ'd ge ] rdef;r (umr*k%ftwGuf) tvSL 3: sex,
4/ Oob 'ge ] EGm;okd; rsKd;pyf tvSL 4: breeding (animals),
5/ pdwWurR 'ge ] &m*w&m; wkd;yGg;apaom yef;csD &kyfykH &kyfxk ponf tvSL /
5: pornographic materials.
rysif;&djcif;. ta=umif; 8 rsKd; (ysif;&djcif;. ta=umif; 8 rsKd; )
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rajymrusifhoifhonfrsm; - &[ef;awmfrsm; - 0gpodutempm& (ESKwfpum;ESifh pyfv#if;jyD; &[ef;awmfrsm;
rajymrusifhoifhonfrsm; - 0gpodutempm& - )
rjzpfEkdifaomt&m 10 rsKd; (425 – tÏmeZmwf) Ten impossible things:
1/ vdyfar$; t0wf (wbuf)
1: A cloth made of tortoise-hairs;
2/ ,ifaumif. ajcaxmufwkd@jzifh jytkd; ypPif aqmufvkyfjcif;
2: building a tower with the legs of flies;
3/ ,kefcsKdjzifh avSum;jyKvkyfjyD; ewfjynfokd@ wufa&mufjcif;
3: ascending to heaven with a ladder made of hair-horns;
4/ =uGufonf avSum;axmifwufjyD; vrif;ukd pm;jcif;
4: eating the moon by a mouse climbing up there with a ladder;
5/ ao&nftkd;Y em; pm;aomufaom ,ifaumifrsm;onf rD;usD;&J&Jay:Y em;aejyef=ujcif;
5: flies sitting on the live coals;
6/ jrnf;onf oDcsif;*Dw oDqkdw;D rSKwfjcif;
6: singing and playing musical instrument by a donkey;
7/ usD; ESifh cifykwif Sufukd cspfciftu|rf;0ifa&; aqG;aEG;=ujcif;
7: friendly meeting of crows and owls;
8/ =um&Gujf zifh xD;csKyfvkyfjcif;
8: sowing an umbrella with lotus-leaves;
9/ usD;iSufonf *E<rm'e awmifukd csDro,faqmifjcif;
9: holding up Mt. Gandamādana by a crow with its beak;
10/ yifv,fork'N,mul;cyfaom avSoabFmukd t0wftdyfxJ wnfhaqmifoGm;jcif; /
10: carrying a sea-ship with a bag.
rajzyJ xm;&rnfh tar; ] XyeD, Asmu&%d, 10 rsKd;
The ten questions to be set aside (unanswered questions):
1/ o\awm avmaum ] avmuonf jrJ.avm
1: Is the world eternal?
2/ to\awm avmaum] avmuonf rjrJbl;avm
2: Is the world not eternal?
3/ tEœ0g avmaum ] avmuonf tqkH;&Sd.avm
3: Is the world finite?
4/ teEœ0g avmaum ] avmuonf tqkH;r&Sdbl;avm
4: Is the world infinite?
5/ wH ZD0H wH o&D&H ] toufonf ukd,f – ukd,fonf toufavm
5: Are the soul and the body the same?
6/ tnH ZD0H tnH o&D&H ] touf wjcm; ukd,fwjcm;avm
6: Is the soul one thing and the body one thing?
7/ a[mwd wxm*awm y&H r&%m ] owW0g (bk&m;&Sif) onf aojyD;aemuf &Sdoavm
7: Does the Tathāgata exist after death?
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8/ e a[mwd wxm*awm y&H r&%m] owW0g (bk&m;&Sif) onf aojyD;aemuf r&Sdoavm
8: Does the Tathāgata not exist after death?
9/ a[mwd p e p a[mwd wxm*awm y&H r&%m ] owW0g (bk&m;&Sif) onf aojyD;
aemuf &Sdvnf;&Sd r&Sdvnf; r&Sdoavm
9: Does the Tathāgata both exist and not exist after death?
10/ ae0 a[mwd e e a[mwd wxm*awm y&H r&%m ] owW0g (bk&m;&Sif) onf
aojyD;aemuf &Sdonfvnf; r[kwf r&Sdonfvnf; r[kwf oavm /
10: Does the Tathāgata neither exist nor not exist after death?
rajzyJ xm;&rnfh tar; - tb,fa=umifh bk&m;&Sif ajzawmfrrloenf; (aygÏyg'okwf / oDvuQE<0*~ygVd)
Why are these questions not answered?
1/ e twôH[dwH – tusKd;ESifhrpyf 1: Not conducive to the purpose/profit,
2/ e "rRo[ H dwH – w&m;ESifhrpyf 2: not conducive to the Dhamma,
3/ em'djA[Rp&d,uH – tusifhjrwf.tpr[kwf 3: not the way to embark to the holy life,
4/ e edAŠd'g, - jiD;aiG@&efr[kwf 4: not leading to disenchantment,
5/ e 0d&m*g, - wyfrufrSKuif;&ef r[kwf 5: not leading to dispassion,
6/ e eda&m"m, - 'kuQcsKyfjidrf;&ef r[kwf 6: not leading to cessation,
7/ e Oyorm, - jidrf;csrf;&ef r[kwf 7: not leading to calmness,
8/ e tbdnm, - xk;d xGif;od&ef r[kwf 8: not leading to higher knowledge,
9/ e oarŠm"m, - opPmodjrif&ef r[kwf 9: not leading to enlightenment,
10/ e edAŠmem, - edAŠmef&&ef r[kwf / 10: not leading to Nibbāna.
razgufrjyef [kwrf Sefaom*k%f (tÏ,xmbkpP0À) bk&m;&Sif. *k%fawmf 8 yg;
The eight truthful statements in praise of Lord Buddha:
1/ ewfvlw@kd csrf;omatmif usifhawmfrljcif;
1: Striving the welfare and happiness of the many,
2/ w&m;awmfukd aumif;pGma[mawmfrljcif;
2: well-spoken teachings,
3/ ukodkvf tukodkvf tjypf&Sd r&Sd rSD0Jtyf rtyf t,kwftjrwf rnf;npfjzLpifaomw&m;wk@d ukd
cGJjcrf;jyo a[mjyawmfrljcif;
3: well-explaination of what is merit or demerit, with fault or without it, to be
practiced or not, base or noble, and dirty or pure,
4/ edAŠmefa&mufa=umif; tusifhaumif;wk@d ukd a[mjyawmfrljcif;
4: teaching dhamma leading to nibbāna,
5/ rmef,pfjcif;uif;jyD; tjypfr&Sdaom tm[m&qGrf;ukd bkOf;ay;awmfrljcif;
5: without conceit, eating food with pure mind,
6/ wpfyg;wnf; arG@avsmfawmfrlwwfjcif;
6: delighting in solitude,
7/ a[monfhtwkid f; usifhjyD; usifhonfhtwkid f;a[majymawmfrljcif;
7: acting as speaking and speaking as acting,
8/ ,kHrSm;jcif; 0dpdudp>mukd vkH;0vGefajrmufjyD;jzpfjcif; /
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8: transcending the doubt.
rrwW2 rsKd; (jrwfEkd;jcif; - rrwW - 2 rsKd; )
rrSefpum;ajymrSK uHajrmufjcif;. t*Fg 4 yg; (rkom0g'uHajrmufjcif;. t*Fg 4 yg; )
r,m; (ZeD;) usifh0wf 5 yg; Five duties/responsiblities/obligations of a wife to
her husband/at home:
1/ tdrfwGif; rSKvkyf 1: Proper organization at house,
2/ odrf;xkyfaocsm 2: protecting the belongings,
3/ rdp>m =uOfa&Smif 3: faithfulness,
4/ av#mfatmif jzef@csd 4: sharing equally to her and her husband’s relatives,
5/ ysif;,d rrl / 0wfig;ql / 5: skill and diligence.
tdrfol usifhtyfpGm /
r,m; tjym; 7 yg; Seven kinds of wife:
1/ olowform; ESifh wlaom r,m; 1: Wife like a salyer,
2/ olckd; ESifh wlaom r,m; 2: wife like a thief,
3/ tm%m&Sif ESifh wlaom r,m; 3: wife like a tyrant,
4/ rdcif ESifh wlaom r,m; 4: wife like a mother,
5/ tr ESifh wlaom r,m; 5: wife like a sister,
6/ rdwfaqG ESifh wlaom r,m; 6: wife like a friend,
7/ tckdif;tapr ESifh wlaom r,m; / 7: wife like a handmaid.
r&% 3 rsKd; Three kinds of death:
1/ orRKwd r&% ] vlwkd@ orkwyf nwfxm;aom b0wckqHk; uG,fveG fjcif;
1: Life-end death, conventional death,
2/ c%du r&% ] &kyfemrfw&m;rsm; jzpfwnfysufrSK t& cPwkid f; jzpfwnfao(ysuf) aejcif;
2: momentary death,
3/ orkap>' r&% ] &kyfemrf cE<m vkH;0csKyfjidrf;jyD; b0jywfomG ; (ao) jcif; (bk&m;&[EWmrsm;) /
3: ultimate death, total death, i.e., no more rebirth.
r&%ponfukd ta=umif;jyKI oHa0* &olxuf r&olu rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu
r&%mEk\wd (tEk\wd 10 yg; ) Recollection of death.
r&Ekdif rjzpfEkdifaom Oyrmrsm; (blrdZokwf / Oy&dyÀmo) The similes of impossible:
1/ oJ / ausmufw@kd ukd qD=udwfI qDr& rxGuEf kdif
1: There cannot get oil by pressing the heap of sand/gravel.
2/ EGmr. OD;csKdukd Ekd@nSpfI Ekd@rxGufEkdif
2: There cannot get milk by pulling a recently-calved cow by her horn.
3/ axmywf qDOD;ukd tvkd&Sdojzifh a&ukd ar$I axmywfqDOD; rxGufEkdif
3: There cannot get butter by churning the water.
4/ tap;&Sdaom xif;pkdudk rD;ar$;I rD;r&Ekdif /
4: There cannot get fire by rubbing wet sappy pieces of wood.
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ra&mifh&JapEkdifaom t&m 3 rsKd; Three things never satisfied with feeding:
1/ rD; 1: Fire (never satisfied with fire-wood),
2/ ork'N&m 2: ocean (with water),
3/ avmb=uD;ol / 3: greedy person.
ra&mifh&JEkdifaom t&m 3 rsKd; Three things never satisfied in doing:
1/ tdyfjcif; 1: Sleeping,
2/ aoaomufusL;twGuf aot&uf 2: alcholic drinks for drunkard,
3/ arxkefrSK 3: sex.
rv – tnpfta=u; 3 rsKd; (cdv – ajimifhql; 3 rsKd;  twlwl)
rv†rif;wdk@ ylaZmf=ujcif; (bk&m;&Sif. &kyfuvmyfawmfudk rv†rif;wd@k 7 &ufwdik fwikd f ujcif; oDqkdjcif;
wDrSKwfjcif; yef;eH@omwkd@jzifh ylaZmf=ujcif; )
rvSL'gef;jcif;. ta=umif; 4 yg; ('geay;urf;jcif; rjyKonfh 'ge.taESmiftzGJ@ - 'ge0dedAE< -
ta=umif; 4 yg; )
rodEkdifaom w&m; 5 yg; (=udKwifI rodEkdifaom w&m; 5 yg; )
rodrjrifonfukd &jcifvkdjcifonfh Oyrmrsm; (vlom;rsm;. ,kH=unfrSKpdwfqEN)
The similes of seeking for what is unknown (human’s mentality):
1/ tacsmtvSqkH; trsKd;orD;ukd vkdcsifolwpfa,muf / ok@d aomf xkdolonf xkt
d rsKd;orD;. rif;rsKd;
ukefonfrsKd; paom trsKd;tEG,fukd rod / t&yf&Snf yk tvwfpm;avm / tom; trJ tjzL
tvwfpm;avm ponfuv kd nf; rod /
1: A man who wants the most beautiful girl in a country; but he does not know
whether she is from ruler (khattiya) class, from merchant (vessa) class etc.;
she is tall or short or medium height; she is dark or light or sallow-skinned.
2/ jy\m'fwuf&ef avSum;vkkyfaeolwpfa,muf / ok@d aomf xko
d lonf xkdjy\m'f. wnfae&m
ta&S@bufrSmavm taemufbufrSmavm ponfukd rod / edrfhonfavm jrifhonfavm
tvwfpm;avm ukdvnf; rod /
2: A man is building a staircase for a palace but he does not know that palace will
face east or west or north or south; it is high, low or medium height.
r[m eda'No ygVd – okwWedygwygVd pwkwu
ˆ ¾ jzpfaom tÏu0*fukd zGifhqkdxm;aom usrf;jzpfonf /
ck'Nuedum,f wGifyg0ifonf /
Mahā niddesa: A commentary of the fourth chapter, Aṭṭhaka, of Sutta Nipāta Pāḷi;
it is a text of the Minor Discourses’.
r[m edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 22 ckajrmuf aemufqkH;u¾jzpfonf / *gxm &maygif;
rsm;pGm yg&Sdaom Zmwfawmfrsm; jzpfI r[m edygwf[kac:onf / Zmwfawmfaygif; 10 ck yg0ifonf /
(Zmwfawmf=uD; 10 bG@J )
Mahā-nipāta (Jātaka): This is the twenty-second and the last chapter of the 550
Birth-stories: each of them consists of hundreds of verses; thus, vast-verse-stories.
There are 10 stories in this chapter. They are called ‘the Great Ten Birth-stories’.
r[medygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sif0*F Do trnf&aSd om &[Eœm rax&fjrwf
onf ckESpfq,fhwpf *gxm O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif; jzpfonf /
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Mahā-nipāta (Theragāthā): This is a collection of joyous verses uttered by a
male-monk (arahanta), Vaṅgīsa by mane, at the time of Lord Buddha.
He uttered seventy-one verses.
r[medygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr okar"m trnf&Sd &[Eœm ax&Dronf
ckESpfq,fhig; *gxm O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Mahā-nipāta (Therīgāthā): This is a collection of joyous verses uttered by a
female-monk (arahanta), Sumedhā by name, at the time of Lord Buddha.
She uttered seventy-five verses.
r[m ya'o 4 rsKd; ] uk;d um; n$ef;qkdjcif; 4 yg; Four great references:
1/ Aka'<g ya'o – bk&m;a[mw&m;[k n$ef;qkdajym=um; ukd;um;jcif;
1: Reference to the Buddha’s teachings,
2/ oHCm ya'o ] oHCmxHrS =um;em&aomw&m;[k n$ef;qkdajym=um; ukd;um;jcif;
2: to order of monks’ teachings,
3/ orŠ[kvm ax&m ya'o ] *kd%f;wpfpkxHrS=um;em&aomw&m;[k n$ef;qkdajym=um; uk;d um;jcif;
3: to group of monks’ teachings,
4/ {uax&m ya'o ] ,k=H unfxkdufaom rax&fwpfyg;xHrS=um;em&aomw&m;[k n$ef;qkd
ajym=um; ukd;um;jcif; /
4: to a scholar-monk’s teachings.
r[m ya'o 4 rsKd; (wenf;) More four great references:
1/ okwW ] bk&m;a[m ygVdawmfrsm;
1: Primary Pāḷi Texts (i.e., Tipiṭaka),
2/ okwmW Ekavmr ] tÏuxm ÉDumrsm;
2: commentaries and sub-commentaries in Pāḷi,
3/ tmp&d,0g' ] q&morm;wk@d . ckdifvkHaom t,ltqrsm;
3: views of the reliable monk-teachers,
4/ twWaemrwd ] rdrd. r#wpGm a0befrSK t,ltqrsm; /
4: one scholar’s view.
r[m y&dVm[ i&J – tm&kHig;yg;vkH; rvkdcsifp&m rESpfoufp&m rjrwfEkd;p&m jrif =um; &eH@ &o tawG@ wk@d csnf;
&Sdaeaom i&J / (r[my&dVm[okwf / r[m0*~oH,kwWygVd)
The Great Conflagration hell (Mahā-pariḷāha): those in this hell always encounter
undesirable, unlovely and disagreeable sense-objects.
r[m yk&do Great man.
r[m,me – =uD;rm;jrifhjrwfaom ,mOf vrf;pOf[k t"dy`g,f&ySd gonf / r[m,me Ak'<bmom0ifwkd@u
rdrdwkd@.*kd%f;ukd rdrdw@kd bmomay;xm;aom trnfjzpfonf / ax&0g'*kd%f; okwWEœdu*kd%f; ponf
rsm;ukd [De,me ] ao;i,fedrfhusaom ,Ofvrf;pOf [lI olw@kd uyif emrnfwwfay;=uygonf /
T tac:ta0: a0g[m&rsm;ukd tvGefxif&Sm;aom o'<rRyk¾&du rnfaom r[m,meokwWefY
pwifI tok;H jyKonf [k ynm&Siftrsm;u ,lq=uygonf /
Mahāyāna: It means ‘great vehicle, big ferryboat, great/superior way’.
Mahāyānists have coined this term by themselves in order to label such groups
as Theravāda and Suttantika as Hīnayāna, meaning small/low/inferior vehicle/
[410]
way. Many scholars belive that these terms – Mahāyāna and Hīnayāna – are
firstly used in the well-known ‘Lotus Sutra (Saddharma-puṇḍarika Sutra)’.
r[m0*~ / r[m0g (okwfr[m0g - 'DCedum,f) ygVd – 'DCedum,f (okwWef t&Snftyk fpk) . 'kwd,ajrmuf
usrf;pmjzpfonf / okwfawmfaygif; 10 ckyg0ifonf / 0denf;r[m0g oH,kwfr[m0gw@kd rS uGJjym;ap&ef
okwfr[m0g [kvnf; ac: =uonf ?
Mahā-vagga: The second book of the Long Discourse (Dīgha-nikāya), consisting
of 10 Discourses (suttas). To differentiate from Mahāvā of the Basket of Displine
and of the Connected Discourses, it is also known as Mahāvā of the Long
Discourses.
r[m0*~ / r[m0g (0denf; r[m0g - 0de, ydÉu) ygVd – 0denf;ig;usrf;wGif wwd,ajrmufjzpfonf /
bk&m;jzpfawmfrlp tjzpftysufrsm;jynfhpkHpGmyg&Sdonf / ouFef; 0gqkd aq;ypPnf; ponfwkd@ESifh
ywfoufaom u¾rsm;vnf; yg0ifonf /
Mahā-vagga: The third book of five-volume vinaya; The stories at the beginning
of Buddha’s missionary are included in it. The chapters regarding robes,
rainy retreat, medicine etc. are in this book as well.
r[m0*~ / r[m0g (oH,kwfr[m0g - oH,kwWedum,f) ygVd – oH,kweW dum,f . yÌrajrmuf aemufqkH;usrf;
jzpfonf / T usrf;Y aAm"dyuQd, w&m; 37 yg; ESifh ywfoufaom okwWefrsm; trsm;pk yg0ifonf /
Mahā-vagga: The fifth and the last book of the ‘Connected Discourses’:
the discourses regarding 37 factors of enlightenment (bodhipakkhiya dhamma)
are mainly included in this text.
r[m0duÉ aq;=uD; - azgufjyefaom/yuwdr[kwfaom aq;rsm;/tpmrsm; (tqdyfajzaq;)
Four kinds of great medicine:
1/ *lx - usif=uD; 1: Feces/excrement,
2/ rkwW - usifi,f 2: urine,
3/ qm&du - jym 3: ash,
4/ rwWd - ajrnuf / 4: clay.
r[m0d[m& (oD[kdVf ] oD&dvuFm) / / (rSwfcsuf – r[m0d[m&[laom a0g[m&onf tdENd,&Sd emvEN
0d=uroDv =o'Eœ yl&D aomryl& &we*D&d paomausmif;wkduf=uD; - wuUodkv=f uD; -rsm;ukdvnf;
ac:qkdygonf /)
Mahāvihāra (Sri Lanka): (Note: The term Mahāvihāra was also applied to a
number of the larger monasteries in India, such as Nālanda, Vikramashila,
Odantapūra, Somapūra, Ratnagīri.)
r[m0d[m& (r[mausmif;awmf=uD;) onf oD&dvuFmY ta&;ygaom ax&0g'ausmif;awmf jzpfyg
onf / ,if;ausmif;awmf=uD;ukd a'0geHyd, wd\rif; (247 – 207 at'D) onf ol.aejynfawmf
tEk&m"yl&jrKd@Y aqmufvkyfcJhygonf / r[m0d[m&onf t&SifAk'<aCmopaom &[ef;awmfrsm;
jyKpkysKd;axmifcJhaom r[m0d[m&a&S;&kd;&mtpOftvm. wnf&Sd&mjzpfcJhygonf / r[m0d[m&ausmif;
awmf=uD;Y oDwif;okH;=uaom &[ef;awmfrsm;ukd r[m0d[m&0goD [k&nfn$ef;ajymqkd=uygonf /
[411]
5 &mpkY r[m0d[m&onf tm&Sawmifykdif;ESifh ta&S@ykdif;a'orsm;wGif acwfrSDwkd;wufaom wuUov kd f
=uD; jzpfcJh[ef&Sdygonf / EkdifiHwumrS ynm&Sifrsm;onf Ta&S;usaomwuUokdvf=uD;okd@ vnfywfc=Jh u
wuUov kd f=uD;rS tqifhjrifh tajcckdifaom ynm&yfrsm;pGmwkd@ukd avhvmcJh=uygonf /
The Mahāvihāra (“Great Monastery”) was an important monastery for Theravāda
Buddhism in Sri Lanka. It was founded by king Devānaṁpiya Tissa (247–207 AD)
in his capital Anurādapūra. The Mahāvihāra was the place where the Mahāvihāra
orthodoxy was established by monks such as Buddhaghosa. The monks living at
the Mahāvihāra were referred to as Mahāvihāravasins. Probably in the 5th. century,
“Mahāvihāra” was the sophisticated university in the south and eastern Asia.
Many of the international scholars visited and learned many disciplines under
highly structured advice from this ancient University.
oD&dvuFmjynf Ak'<bmomorkdif; a&S;OD;ykdif;ESpfrsm;Y ax&0g' ok;H *kd%;f &SdcJhygonf / ,if;wkd@rSm –
(1) r[m0d[m& (2) tb,*D&d 0d[m& ESifh (3) aZw0e 0d[m&wkd@jzpf=uygonf / r[m0d[m&ukd
a&S;OD;pGmwnfaxmifckdifjrJcJhjyD; tb,*D&d 0d[m& ESifh aZw0e 0d[m&wk@d ukd r[m0d[m& tpOftvmrS
cGJxuG faom&[ef;awmfrsm;u wnfaxmifcJh=uygonf / tb,*D&d 0d[m&0goDwkd@onf [De,me ESifh
r[m,me ESpfrsKd;vk;H ukd avhvmoif=um;=uaomfvnf r[m0d[m&0goDwkd@onf r[m,meukd
jiif;y,fjyD; [De,meukdom usifh=uH=uygonf / ([De,me[lonf rl&if;ax&0g'. a&S;tokH;
a0g,m& jzpfygonf)
Over much of the early history of Buddhism, there were three subdivisions of
Theravāda in Sri Lanka. They were (1) the Mahāvihāra, (2) Abhayagīri Vihāra,
and (3) the Jetavana Vihāra. The Mahāvihāra is the first tradition to be
established, while Abhayagiri Vihāra and Jetavana Vihāra were established by
monks who separated from Mahāvihāra tradition. The Mahāvihāravāsins reject the
Mahāyāna and practice the Hīnayāna, while the Abhayagirivihāravāsins study
both Hīnayāna and Mahāyāna teachings. (The term Hīnayāna is old used for
Theravāda orthodoxy.)
r[m0Housrf;. tqkdt& 4 &mpktwGif; r[m0d[m&onf tb,*D&d0d[m&rS &[ef;awmfrsm;
(ax&0g'yifjzpfonf) ESifh jy\emjzpfcJh=ujyD; r[m0d[m&ukd zsufqD;cJh=uygonf /
According to the Mahāvaṁsa, the Mahāvihāra was destroyed during sectarian
conflicts with the Theravāda monks of the Abhayagīri Vihāra during the 4th.
century.
zm[D,ef rnfaom w&kyf&[ef;awmfwpfyg;onf 5 &mpktOD;ykid f; (399 ESifh 414 at'DtwGif;) Y
tdENd, ESifh oD&dvuFmwk@d ok@d c&D;xGuf a&mufcJhygonf / Tt&Sifonf oD&dvuFmokd@ 406 at'DY
yxrt=udrfa&muf&SdcJhjyD; ol.tawG@t=uKHrsm;ukd tao;pdwfa&;om;cJhygonf / ol rSwfwrf;wifxm;
onfrSm – r[m0d[m&onf tjyifu rpGuf (r[m,meryg) ax&0g'oufoufomru &[ef;awmf
3000 wk@d vnf; (r[m0d[m&rSm) oDwif;ok;H aexkid f=uygonf / tvm;wlyif olrSwfwrf;wifxm;
onfrSm – pifjyKdifwnf&Sdaom tb,*D&dausmif;wkdufY &[ef;awmf 5000 wk@d oDwif;ok;H
aexkid f=uygonf /
A Chinese Buddhist monk, Faxian by name, journeyed to India and Sri Lanka in
the early 5th. century (between 399 and 414 AD). He first entered Sri Lanka around
[412]
406 AD and began writing about his experiences in detail. He recorded that the
Mahāvihāra was not only intact, but housed 3000 monks. He also recorded the
concurrent existence of the Abhayagīri Vihāra, and that this monastery housed
5000 monks.
at'D 12 &mpk rwkid frDumvwkd@Y oD&dvuFmbk&iftrsm;pkwd@k onf tb,*D&d ax&0g'Drsm;ukd
axmufyef@ tm;ay;cJh=uygonf /
Before the 12th. century AD, more rulers of Sri Lanka gave support and patronage
to the Abhayagīri Theravādins.
at'D 12 &mpk umvY bk&ify&uUrAm[k yxr (1153 – 1186) . EkdifiHa&; tm%mpufjzifh
ulnDtm;ay;rSKa=umifh - r[m0d[m&*kd%f;onf tb,*D&dax&0g'D ESifh aZw0eax&0g'D (2 *kd%f;)
wk@d ukd jzKdzsufcyJh gonf / xkdtcsdefY ,if; 2 *kd%f;rSm&Sd=uaom ax&0g'D&[ef;wk@d ukd (1) &[ef;tjzpfrS
avsmus apum vlomreftjzpf tjrJae (vl0wfvJ) Ijzpfap (2) r[m0d[m&*kd%f;tpOftvmjzifh
uk&d if jyefvnf0wfIjzpfap – a&G;cs,fcGifhay;cJhygonf ?
In the 12th. century AD, due to the political support of King Parakkamabāhu I
(1153-1186 AD), Mahāvihāra completely abolished the Abhayagīri and Jetavana
Theravāda traditions. The Theravāda monks of these two traditions were then
defrocked (dismissed from the monkhood) and given the choice of either (1)
returning to the laity permanently, or (2) attempting re-ordination under the
Mahāvihāra tradition as “novices (sāmaṇeras)”.
r[momv 3 rsKd; (olaX;=uD; - r[momv - 3 rsKd; )
r[kwfrrSefyJ pGyfpGJjypfrSm;ol &&Sdaom qkd;usKd; 10 yg; (olawmfaumif;tm; pGyfpGJjypfrSm;ol &&Sdaom
qkd;usKd; 10 yg; )
ra[mo" Zmwf – Zmwfawmf=uD; 10 zGJ@Y yÌrajrmufZmwf / ynmyg&rD ukd ukd,fpm;jyKaom Zmwfawmf
jzpfjyD; tvGefxif&Sm;onf ?
Mahosadha Jātaka – The fifth birth-story of the ten great jātakas. It
embodies the ‘perfection of wisdom’ and very famous amoung Buddhists.
rmwvd ewfom; The driver-deity of Sakka, the king of the gods.
rmefjrifha=umif;w&m; 9 yg; (b0ifjrifha=umif;w&m; 9 yg; )
rmef,pfjcif; 6 yg; Six kinds of intoxication with pride:
1/ tma&m*s r' ] usef;rmI rmef,pfjcif;
1: Intoxication with pride because of one’s great health,
2/ a,mAŠe r' ] i,f&G,f EkysKd &kyf&nftqif; vSyI rmef,pfjcif;
2: intoxication with pride because of one’s beauty, of youthful age,
3/ Zmwd r' ] trsKd;Zmwf *k%fou
d Qmukd rSDI rmef,pfjcif;
3: intoxication with pride because of one’s class/rank/dignity,
4/ a*gwW r' ] trsKd;tEG,f aqGpOfrsKd;quf *k%foduQmukd rSDI rmef,pfjcif;
4: intoxication with pride because of one’s family-line,
5/ ody` r' ] tod^m%fynmukd rSDI rmef,pfjcif;
5: intoxication with pride because of one’s high education,
6/ ZD0dw r' ] touf&Snfjcif;ukd rSDI rmef,pfjcif; /
[413]
6: intoxication with pride because of one’s seniority.
rme Pride, conceit, discrimination.
rme 3 rsKd; (0d"m 3 rsKd;vnf; ) Three kinds of conceit:
1/ ao,s rmef ] rdrdu omvGefjrifhjrwfI rme=uD;jcif;
1: Superior conceit, i.e, conceit based upon one’s superiority,
2/ o'do rmef ] rdrd ESifh wlr#I rme=uD;jcif;
2: equal conceit, i.e, conceit based upon one’s equality,
3/ [De rmef ] rdrdu edrfhusI rme=uD;jcif; /
3: inferior conceit, i.e, conceit based upon one’s inferiority.
rme rxm;oifhaom yk*~Kdvf 4 a,muf (rmewˆ'<okwf / o*gxm0*~oH,kwf)
Four persons upon whom ‘no-conceit/no-arrogance’:
1/ rdcif 1: One’s own mother,
2/ zcif 2: father,
3/ tudk / tr 3: elder brother/sister,
4/ q&m / 4: teacher.
rm,m Illusion, illusory, trick.
rm&f 5 yg; Five kinds of Māra:
1/ a'0ykwW rm&f ] y&edrRdw 0o0wD ewfjynfudk pkd;tkyfaomewf / bk&m;jzpfawmfrlp yv†ifvmvk
wku
d fcu
kd faom rm&fewf
1: The Evil One, a deity who rules the Para-nimmita-vasavatī heaven, who
attacked Lord Buddha at the foot of Bo-tree,
2/ udavo rm&f ] waxmifhig;&m udavom
2: the 1,500 mental impurities/defilements,
3/ tbdocFg& rm&f ] b0opfjzpfay:vmatmif jyKjyifpDrHaom uH
3: kamma that arranges one’s new life, i.e., kamma-formation,
4/ cE< rm&f ] cE<m ig;yg; 4: the five aggregates,
5/ rpPK rm&f ] aojcif; oabmw&m; / 5: the death.
rm&fewf Satan, destroyer, tempter, the evil one, devil.
rm&fewf. ppfwyf/ppfonf 10 yg; Ten armies of the Satan (Māra):
1/ umr ] vkjd cifrSK 1: Sensual pleasure,
2/ t&wd ] raysmfarG@rSK 2: discontent,
3/ cky`dygo ] qmavmifrGwfodwfrSK 3: hunger and thirst,
4/ w%Sm ] wyfrufrSK 4: craving,
5/ xde rd'< ] ikdujf rnf;rSK 5: sloth and torpor,
6/ bD&l ] a=umuf&@GH rSK 6: fear,
7/ 0dpdupd >m ] oHo,rsm;rSK 7: doubt,
8/ ruQ xrB ] aus;Zl;uef;jyD; jyKdifqkdifvkdfrSK 8: conceit and ingratitude,
9/ vmb ouUm& odavmu ] vmbfvmb tausmftapmaemuf vkdufrSK
[414]
9: gain, renown, honor, and fame,
10/ twWKuUHoe y& 0rBe ] rdrdud,
k fukd csD;=uL;jyD; olwyg;wkd@tm; ESdrfcsrSK /
10: extolling oneself and disparaging others.
rm&fewf . vufeuf 9 rsKd; (bk&m;&Siftm; wkdufcu
kd fonfh)
Māra’s (the evil-one) nine kinds of missle with which he attacked
Lord Buddha soon after He attained enlightenment:
1/ 0gw ] avayGrkef;wkdif;vufeuf 1: A violent cyclone,
2/ 0\ ] rkd;=uD;vufeuf 2: torrential rain,
3/ ygom% ] ausmufcJrkd; 3: rain of stones,
4/ tm0k" ] 'g;vSH paomvufeufrkd; 4: rain of weapons such as sword, spear,
5/ 0gVKu ] oJylrkd; 5: rain of very soft sand,
6/ ukuUKV ] jymylrkd; 6: rain of hot ashes,
7/ uvv ] &$H@nGefrkd; 7: rain of flamed mud,
8/ t*Fg& ] rD;usD;pkdifrkd; 8: rain of live coal,
9/ tE<um& ] trkdufarSmifxk=uD; / 9: great/thick darkness.
rm&fewf . orD; 3 a,muf Three daughters of Māra, the Evil One:
1/ w%Sm ] wyfrufpGJvrf;jcif; 1: Taṇhā,
2/ t&wd ] raysmfarG@jcif; 2: Arati,
3/ &*g ] uyfjidjcif; / 3: Ragā.
rmvm ] yef; / tpOftwef; Flower, file.
rmo ] v / yJ / Month, bean.
rdcif zcif wk@d . trnf 3 rsKd; Three names of one’s own parents:
1/ jA[Rm – jA[Rmrif;=uD;rsm; 1: Brahmā (higher celestial beings),
2/ ykAŠmp&d, - vufOD; q&mrsm; 2: the foremost teachers,
3/ tm[kae,s - &yfa0;rS aqmif,lcaJh om ypPnf;jzifh ylaZmfxkdufolrsm; /
3: Persons who deserve to receive gift beought from afar.
rdp>m 'dÏd 62 yg; ('dÏd 62 yg; - jA[RZmv okwfvm - )
rdp>m'dÏda=umifh rdp>mouFy`jzpfonf / rdp>mouFyà=umifh rdp>m0gpmjzpfonf - ponf rdp>mr*~if &Spfyg;wk@d .
a=umif;usKd;rsm; (t0dZ…mukd t&if;cHI rdp>m'dÏd rdp>mouFy`paom rdp>mr*~if&Spfyg; a=umif;usKd;quf
jzpf=uonf ) /
rdp>m 'dÏd. t*Fg 10 rsKd; (orRm'dÏd. t*Fg 10 rsKd; )
rdp>m "rR (rkd;acgifa=umif;w&m; 3 yg; ) Wrong dhamma.
rdp>m r*~if 8 yg; Wrong eightfold path:
1/ rdp>m 'dÏd – tjrift,l rSm;jcif; 1: Wrong view/understanding,
2/ rdp>m ouFy` - t=uH rSm;jcif; 2: wrong thought/intention,
3/ rdp>m 0gpm – tajym rSm;jcif; 3: wrong speech,
4/ rdp>m urR Eœ – tjyK rSm;jcif; 4: wrong action/conduct,
5/ rdp>m tmZD0 – toufarG;rSK rSm;jcif; 5: wrong livelihood/occupation,
[415]
6/ rdp>m 0g,mr – usKd;pm;rSK rSm;jcif; 6: wrong effort/endeavor,
7/ rdp>m owd – owd rSm;jcif; 7: wrong mindfulness/awareness,
8/ rdp>m orm"d – wnf=unfrSK rSm;jcif; / 8: wrong concentration.
rdp>mtmZD0 5 rsKd; (Oygoum rjyKvkyfaom a&mif;0,frSK toufarG;rSK 5 rsKd; )
rdwfaumif;aqGaumif;&Sdjcif;onf vkt d yfaomtusKd; wpf0ufjyD;. (&SiftmeENm)
A half of holy life is done by a good friend. (Ānanda)
rdwfaumif;aqGaumif;&Sdjcif;onf vkt
d yfaomtusKd; tm;vkH;jyD;. (bk&m;&Sif)
(uvsm%rdwWokwf / o*gxm0*~oH,kwfygVd ? OyÅokwf / r[m0*~oH,kwWygVd ponf)
The whole of holy life is done by a good friend. (Lord Buddha)
rdwfaqGaumif; 4 a,muf (o*gxm0*~oH,kwfygVdawmf) Four unique friends:
1/ c&D;oGm;ol. rdwfaqGaumif;onf ukefonfrsm;.vSnf;wef;
1: A caravan is the friend of one on a journey.
2/ rdrdtdrf. rdwfaqGaumif;onf rdcif
2: A mother is the friend in one’s own house.
3/ rdrd. taygif;toif;aumif;[lonf vkdtyf&mwkdif;Y ulnDaomrdwfaqG
3: A comrade is who helps you again and again when needed.
4/ tem*wfumvtwGuf rdwfaqGaumif;onf rdrdjyKxm;aom ukov
kd faumif;rSK /
4: The friend of your future is the merit you have done.
rdwfaqGaumif;. vuQ%m 7 yg; (uvsm% rdwW - rdwfaqGaumif;. vuQ%m - 7 yg; )
rdwfaqG usifh0wf 5 yg; Five duties/responsiblities/obligations of a person to his friends:
1/ ulnD ay;urf;jcif; 1: Gift, help,
2/ pum; csKdomjcif; 2: kind words,
3/ tusKd;aqmifjcif; 3: looking after their welfare,
4/ ukd,fESifh xyfwljyKjcif; 4: treating them as oneself,
5/ *wd wnfjcif; / 5: keeping one’s word.
rdwfaqG usifh0wf 5 yg; (wenf;) Five more duties/responsiblities/obligations
of a person to his friends:
1/ vkdtyfaomtcg rdwfaqGukd apmifha&Smuf=unfh&SKjcif;
1: Looking after him when he is inattentive,
2/ vkdtyfaomtcg rdwfaqG. ypPnf;OpPmukd apmifha&Smuf=unfh&SKjcif;
2: looking after his property when he is inattentive,
3/ a=umuf&GH@xdyfvef@aeaomtcg ra=umuf&GH@rxdyfvef@atmif umuG,ftm;ay;jcif;
3: being a refuge when he is afraid,
4/ ab;'kuQawG@aomtcgrSm pGef@cGg roGm;jcif;
4: not deserting him when he is in trouble,
5/ rdwfaqGom;orD;wkd@. tusKd;ukd vkdvm;aqmif&Gufay;jcif; /
5: showing concern for his children.
rdwfaqGppf 4 a,muf Four types of real/true friend:
1/ tultnD tjrJay;ol 1: A person who is helpful,
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2/ qif;&Jcsrf;om r[l pdwfxm;jzLol 2: who is the same in prosperity and adversity,
3/ t=uH^m%f vrf;n$efaumif; ay;ol 3: who gives good counsel/guidance,
4/ em;vnfrSK&SdjyD; =uifemol / 4: who understands and is full of kindness.
rdwfaqGppf vuQ%m 3 yg; Three characteristics of a true friend:
1/ 'k'N'H ''gwd – ay;EkdifcJonfukd ay;wwf. /
1: A friend who gives what is hard to give,
2/ 'kuU&H ua&mwd – jyKEkdifcJonfukd jyKwwf. / 2: who does what is hard to do,
3/ 'kuQrH crwd – onf;cHEkdifcJonfukd onf;cHwwf. / 3: who bears what is hard to bear.
rdwfaqGppf vuQ%m 7 yg; Seven characteristics of a true friend:
1/ 2/ 3 – txufygESifh twljzpfonf /
4/ *k,Sr\ tm0dua&mwd – ol. v#Kd@0Sufcsufudk ajymjywwf.
1: reveals his secrets to you,
5/ *k,Sr\ y&d*l[wd – rdrd. v#Kd@0Sucf sufukd vkaH tmifxdrf;wwf.
2: keeping your secrets,
6/ tmy'gok e Z[wd – ab;tEœ&m,f&Sdu pGef@cGgroGm;wwf
6: not abandoning you when striken by misfortunes,
7/ cDa%e emwdrnwd – tqifrajyaeaomfvnf; txifrao;wwf /
7: not looking down on you when you are down and out.
rdwfaqGwk 4 a,muf Four types of foes in friendly guise:
1/ ,l,Hkom ,lwwfjyD; jyefvnf ray;urf;wwfaomol
1: A person only taking and not giving in return,
2/ ESKwf *wdpum; avmufomay;wwfol 2: a person rendering just lip-service,
3/ 0g=uGm; yv$m; wwfol 3: a person who flatters,
4/ raumif;rSKrsm;ukd jyKjzpfatmif OD;aqmifol / 4: a person who leads to the evil activities.
(1) ,l,kHom ,lwwfjyD; jyefvnf ray;urf;wwfaom rdwfaqGwk. vuQ%m 4 rsKd;
(1) Four characteristics of a false friend who only takes and does not give in
return:
(u) ,l&o
kH m ,lwwfjyD; jyefvnf ray;urf;wwfjcif;
(a) Only taking but not giving in return,
(c) tenf;i,fomay;jyD; rsm;rsm;vkdjcifwwfjcif;
(b) wanting much in return for giving only a little,
(*) rdrdu,
kd fwkdif 'kuQa&mufro
S m olwpfyg;twGuf aqmif&Gufay;wwfjcif;
(c) rendering service only when he gets into trouble,
(C) rdrdukd,fusKd;ukd ar#mfu;kd jyD; csOf;uyfwwfjcif; /
(d) attending on a person only for his own advantage.
(2) ESKwf *wdpum;avmufomay;wwfaom rdwaf qGwk. vuQ%m 4 rsKd;
(2) Four characteristics of a false friend who renders just lip-service:
(u) rdrdvkyfukdifay;cJhonfuo
kd m ajym=um;wwfjcif;
(a) Speaking about what he could have done for one,
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(c) tem*wf aemufumv Y bmawGvkyfukdifay;rnf[k ajym=um;wwfjcif;
(b) speaking about what he would do in the future for one,
(*) vufawG@rygaom *wdrsm;ukd a=ueyfavmufatmif ay;wwfjcif;
(c) pleasing with empty promises,
(C) olwyg; jy\em =uKHvmygu rdrdu rajz&Sif;Ekid fyg [k acgif;a&Smifwwfjcif; /
(d) under one’s real problem, expressing his inability to solve it.
(3) 0g=uGm; yv$m; wwfaom rdwaf qGwk . vuQ%m 4 rsKd;
(3) Four characteristics of a false friend who flatters:
(u) rdrdoli,fcsif;. raumif;a=umif;ukd az:jywwfjcif;
(a) Approving of evil actions of his friend,
(c) rdrdoli,fcsif;. aumif;a=umif;ukv
d nf; az:jywwfjcif;
(b) approving also of good actions of his friend,
(*) rdrdoli,fcsif;. rsufarSmufrSmom jcD;usL;pum; ajymwwfjcif;
(c) praising in the presence of his friend,
(C) rdrdoli,fcsif;. rsufuG,fY tjypfwif &SK@H cspum; ajymwwfjcif; /
(d) speaking ill of his friend in one’s absence.
(4) raumif;rSKrsm;ukd jyKjzpfatmif OD;aqmifaom rdwfaqGwk . vuQ%m 4 rsKd;
4: Four characteristics of a false friend who leads to the evil activities:
(u) aomufpm;rl,pfaepOfrSm rdwfaqGjyKjcif;
(a) Being a companion when indulging in intoxicants,
(c) tcsed frawmf vrf;ovm; aepOfrSm rdwfaqGjyKjcif;
(b) when sauntering in streets,
(*) yGJvrf;obif cHpm;aepOfrSm rdwfaqGjyKjcif;
(c) when frequenting shows and entertainments,
(C) avmif;upm;aepOfrSm rdwfaqGjyKjcif; /
(d) when indulging in gambling.
rdwfaqGqkd; &Sdjcif;. tjypf 6 yg; (raumif;aom rdwfaqG&Sdjcif;. tjypf 6 yg; )
rdef;r 4 rsKd; - tusKd;ta=umif; Four kinds of woman (cause and effect):
1/ &kyfqkd; qif;&Jaom rdef;r - a'go=uD; rvSLwrf;ray;urf;cJhjcif;
1: A lady, ugly and poor: being ill-tempered and not generous,
2/ &kyfqkd; csrf;omaom rdef;r - a'go=uD; vSLwrf;ay;urf;cJhjcif;
2: ugly but rich: being ill-tempered but generous,
3/ &kyfvS qif;&Jaom rdef;r - a'goenf; rvSLwrf;ray;urf;cJhjcif;
3: beautiful but poor: being little ill-tempered but not generous,
4/ &kyfvS csrf;omaom rdef;r - a'goenf; vSLwrf;ay;urf;cJhjcif; /
4: beautiful and rich: being little ill-tempered and generous.
rdef;rwk@d ysufpD;a=umif; 9 rsKd; Nine ways that lead a woman to ruin:
1/ yef;O,smOfodk@ toGm;rsm;jcif; 1: Frequent visit to flower-park,
2/ opfoD;O,smOfok@d toGm;rsm;jcif; 2: frequent visit to fruit-park,
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3/ a&qdyfo@dk toGm;rsm;jcif; 3: frequent visit to bathing place,
4/ aqGrsKd;rsm;tdrfok@d toGm;rsm;jcif; 4: frequent visit to relatives’ houses,
5/ rdwfaqGqkd;rsm;tdrfod@k toGm;rsm;jcif; 5: frequent visit to bad friends,
6/ tvSjyif rsm;jcif; 6: beautifying herself a lot,
7/ ao&nfao&uf aomufpm;jcif; 7: using alcoholic drinks,
8/ jywif;aygufrStjyifokd@ t=unfht&SKrsm;jcif; 8: frequent looking through windows,
9/ t*Fg=uD;i,fukd az:jywwfjcif; / 9: showing bodily parts.
rdef;rwk@d ra&mifh&JEkdifaomt&m 2 rsKd; Two things womenfolk do not satisfy:
1/ arxkefrSK 1: Sexual intercourse,
2/ om;zGg;rSK / 2: child-birth.
rdef;rwk@d . a,mufsm;rsm; rESpfoufaom t*FgvuQ%m 5 rsKd; (oVm,we0*~ oH,kwyW gVd)
Five factors of a woman that man does not like:
1/ e &ly0g - &kyftqif;rvSjcif; 1: No beauty,
2/ e abm*0g – ypPn;f OpPmr&Sdjcif; 2: no wealth,
3/ e oDv0g – uk, d fusifhw&m; r&Sdjcif; 3: no virtue,
4/ tvaom – ysif;,djcif; 4: laziness,
5/ yZÌ\ e vbwd – om;orD; r&jcif; / 5: not begetting children.
(rdef;rwkd@. a,mufsm;rsm; ESpfoufaom t*FgvuQ%m 5 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Five factors of a woman that man likes are opposite of the above.)
rdef;rwk@d . tjypf 5 rsKd; Five disadventages/faults in a woman:
1/ rpif=u,fjcif; 1: Uncleanliness,
2/ teH@ raumif;jcif; 2: bad-smell,
3/ ttdyf=uD;jcif; 3: over-sleep,
4/ ab; ta=umufrsm;jcif; 4: fear,
5/ rdwfaqGukd zsufqD;wwfjcif; / 5: betraying friends.
rdef;rwk@d . tjypf 5 rsKd; (wenf;) More five disadventages/faults in a woman:
1/ trsuf=uD;jcif; 1: Full of anger,
2/ &efjiKd;zGJ@wwfjcif; 2: grudge, ill-will,
3/ tqdyf&Sdjcif; 3: being poisonous,
4/ v#m ESpfcG&Sdjcif; 4: forked tongue,
5/ rdwfaqGukd zsufqD;wwfjcif; / 5: betraying friends.
rdef;rwk@d . tajccHoabm 5 yg; Five general characteristics of women:
1/ a,mufsm;ukd tvk&d Sdjcif; 1: Woman’s aim: man,
2/ tvSjyif qif,ifrSKukd avhvmjcif; 2: quest: adornment,
3/ om;[laom wnf&m&Sdjcif; 3: resolve: a son,
4/ vifwlr,m; r&SdrSKukd ESv;kH oGif;jcif; 4: want: without a rival (she is the only wife),
5/ yef;wkid f – tm%mykdifvjkd cif; / 5: ideal: dominion.
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rdef;rwk@d . tma0%du (rdef;rwk@d ESifhom oufqkdifaom) 'kuQ 5 rsKd;
Five kinds suffering particular to women:
1/ rdbaqGrsKd;wkd@tm; xm;cJhjyD; vifaemufo@kd vkduf&jcif;
1: Going to live with her husband and leaving her parents and loved ones;
2/ Owk vm&jcif; 2: menstruation,
3/ ukd,f0efaqmif&jcif; 3: pregrancy,
4/ uav;arG;&jcif; 4: giving birth,
5/ vifa,mufsm;ukd jyKpkvkyfau|;&jcif; / 5: serving a man (husband).
rdef;rwk@d . tm; 5 rsKd; Five powers of a woman:
1/ &lyAv - &kyftqif;vSyjcif;tm; 1: The power of beauty,
2/ abm*Av – ypPnf;OpPm csrf;omjcif;tm; 2: of wealth,
3/ ^mwdAv – aqGrsKd;aumif;jcif;tm; 3: of relatives,
4/ ykwWAv – om;aumif;orD;aumif;&Sjd cif;tm; 4: of sons/daughters.
5/ oDvAv – uk, d fusifhoDv&Sdjcif;tm; / 5: of virtue.
rdef;rESifh a,mufsm;wkd@ tcsif;csif; aESmifzGJ@rSK 8 rsKd;
Eight kinds bondage, a man and a woman each other:
1/ &kyf&nftqif; (0g) ikda=uG;jcif;jzifh aESmifzGJ@. 1: Binding by form or by crying,
2/ jyKH;&,fjcif;jzifh aESmifzGJ@. 2: by smile,
3/ pum;ajymjcif;jzifh aESmifzGJ@. 3: by speech,
4/ toGiftjyif trlt,mjzifh aESmifzGJ@. 4: by appearance/action,
5/ yef;opfoD; ponfay;jcif;jzifh aESmifzGJ@. 5: by present,
6/ te@Hjzifh aESmifzGJ@. 6: by smell,
7/ t&omjzifh aESmifzGJ@. 7: by taste.
8/ tawG@jzifh aESmifzGJ@. / 8: by touch.
rdef;rrsm; i&Jusa=umif;w&m; 5 yg;wGJrsm; Five sets of things that make a woman cast into hell:
1/ to'< - o'<gw&m;r&Sdjcif; 1: Faithlessness,
2/ t[d&du – t&Sufr&Sdjcif; 2: no moral shame,
3/ taemwWy` - ta=umufr&Sdjcif; 3: no moral dread,
4/ aum"e – trsuf=uD;jcif; / Oyem[D - &efjiKd;zGJ@jcif; / Á\kuD – jiLplapmif;ajrmif;rSKrsm;jcif; /
rp>&D – 0efwdjk cif; / twdpm&D – tdrfaxmifa&; azgufjyefjcif; / 'k\Dv – ukd,fusifhw&m; r&Sdjcif; /
ty`\kw – t=um;tjrifenf;jcif; / ukoDw – ysif;&djcif; / rkÏ\wd – owdr&Sdjcif; /
4: anger/maliciousness/jealousy/stinginess/sexual mis-conduct/immorality/
no learning/laziness/muddle-mindedness,
5/ 'ky`n – ynmenf;jcif; 5: no wisdom.
(rdef;rrsm; ewfjynfa&mufa=umif;w&m; 5 yg;wGJrsm;rSm txufygw@kd rS qef@usifbufrsm;jzpfonf/)
(Five sets of things that make a woman born into heaven are opposite of the
above.)
rdef;rrsm; atmifjrifa=umif;w&m; (avmu ukd atmifjrifa=umif;w&m; 4 yg; )
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rdef;rvSrsm; r&Sd&rnfh tjypf 6 yg; (ajcmufjypfuif; - rdef;rvSrsm; r&Sd&rnfh tjypf - 6 yg; )
rdef;rom;wk@d rjzpfEkdifaom t&mrsm; (a,mufsm;rsm;omjzpfEkdifonf)
Impossible things for womenfolk, i.e., just for menfolk:
1/ oAŠnKbk&m;&Sif 1: Universal Buddha,
2/ p=um0aw;rif; 2: Universal king,
3/ od=um;rif; 3: Sakka, King of deities,
4/ rm&fewfrif; 4: Māra, the Evil One,
5/ jA[Rmrif; 5: Brahmā.
rdef;r. i&Jusrnfh vuQ%m 3 rsKd; Three characters of a woman who is cast into hell:
1/ eHeufcif;ykid f;Y 0efwpkd dwfrsm;jcif; 1: Full of selfishness in the morning,
2/ ae@cif;ykdif;Y jiLplapmif;ajrmif;rSK rsm;jcif; 2: full of envy in the day time,
3/ nykdif;Y umr&m*rsm;jcif; / 3: full of sensual lust in the evening/night.
rdb usifh0wf 5 yg; Five duties/responsiblities/obligations of parents to their kids:
1/ raumif;jrpfwm 1: Restrain the kids from evil,
2/ aumif;&m n$efvwf 2: encourage them to do good,
3/ twwfoifap 3: give them education and professional training,
4/ ay;a0ESD;&if; 4: hand over property as inheritance to them,
5/ xdrf;jrm;jcif; / 5: arrange suitable marrage for them.
rdrdukd,fukd uJh&Jh&ef ta=umif; 2 rsKd; Two causes ought to be self-blamed:
1/ raumif;rSKukd jyKrdjcif; 1: ‘Shame on you’ for doing bad,
2/ aumif;rSKukd rjyKjcif; / 2: for not doing good.
rdrdukd,fukd apmifha&SmufrS olwyg;wkd@tm; apmifha&Smuf&ma&mufonf / olwyg;wkd@tm; apmifha&SmufrS
rdrdukd,fukd apmifha&Smuf&ma&mufonf ] twWmeH bduQa0 &uQaEœm y&H &uQwd / y&H &uQaEœm
twWmeH &uQwd (ao'uokwfponf / owdyÏmeoH,kwf / r[m0*~oH,kwWygVd)
“Protecting oneself, monks, one protects others; protecting others, one protects
oneself.” (Satipaṭṭhāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
rdrdukd,fukd apmifha&SmufrS olwyg;wkd@tm; apmifha&Smuf&ma&mufonf ] owdyÏmefav;yg; yGg;rsm;
tm;xkwfjcif; ?
‘Protecting oneself, one protects others’ = ‘practicing the four foundations of
mindfulness.’
olwyg;wkd@tm; apmifha&SmufrS rdrdudk,fukd apmifha&Smuf&ma&mufonf ] onf;cHjcif; / rnSOf;qJjcif; /
arwWmpdwf&Sdjcif; / oem;jcif; /
‘Protecting others, one protects oneself’ = ‘by patience, harmlessness, loving-
kindness and sympathy,’
rdrdukd,fukd "g;ESifh xkd;owfaoaom qEN ax&f – tema&m*g'%f rcHEkdifI jzpfonf /
(qENokwf / oVm,we0*~oH,kwWygVd) (ukd,u fh kdud"k m;xkd; owfaoaom t&SifqENax&f /
qaENm0g'okwf – Oy&dyÀmo )
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Canda, a monk at the of Lord Buddha, used a knife to kill himself because of
severe disease.
rdrdukd,fukd tm;ukd;yg - twW'Dy / twWo&% ] owdyÏmefw&m; tm;xkwfyg
(pkENow
k f OuUapvokwf / owdyÏmeoH,kwf / r[m0*~o,
H kwWygVd)
‘Refuge in yourself’ means ‘practice the four foundations of mindfulness.
(Satipaṭṭhāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
rdrdusufpm;&m (pm;usuf) r[kwfaomae&m (ADvkH;iSufi,f.ae&m) Y usufpm;aoma=umifh ysufpD;aom
odef;iSuf (ouk% *ƒdokwf / owdyÏmeoH,kwf / r[m0*~o,H kwWygVd)
A hawk was parished by straying outside the domain of others’, i.e, a quail’s
domain. (Sakuṇagghi Sutta, Satipaṭṭāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
rdrdwkd@&ifaoG;ukdowfjyD; tom;ukd pm;aom rdb – tpmtm[m&ESifhywfoufaom Oyrm
(om; - rdrdwkd@&ifaoG; - uko
d wfjyD; tom;ukd pm;aom rdb )
rdvdEN yOS ygVd – ck'Nuedum,f. aemufqkH; usrf;jzpfjyD; tvGefxif&Sm;onf / rif;=uD; rdvdEN . tar;rsm;
[k t"dy`g,f&ySd gonf / a,meujynf&Sif xkdrif;=uD;. tar;rsm;ukd &[Eœm &Sifem*aoe (em*odef)
u ajzqkdygonf / jrwfpGmbk&m; y&dedAŠmefpHawmfrljyD; ESpf 500 cef@ tcsed fwGifjzpfonf /
Milinda Paṅha: This is well-known and the last book of the ‘Minor Discourses’.
It means ‘Questions of King Milinda’. An arahant Nāgasena answered these
questions by the king who ruled Yonaka Country. It happened about 500 years
after the Buddha’s parinibbāna (passing-away).
rdom;pk. Oyrmrsm; Similes of a family:
1/ rdcifonf ae&mtdrf 1: A mother is similar to a house;
2/ ZeD;r,m;onf tokdufttkH 2: a wife, to a nest;
3/ om;orD;wkd@onf tajrS;t,Suf 3: kids, to a tie;
4/ w%Smayronf taeSmiftzGJ@ / 4: craving, to a bondage.
rD; 3 yg; Three flames in life:
1/ rdbbkd;bGm; jypfrSm; rD; 1: Evil-flame against one’s own parents,
2/ vifom; jypfrSm; rD; 2: against one’s own husband,
3/ &[ef;olawmfpif jypfrSm; rD; / 3: against holy men.
rD; 7 yg; Seven flames (mental fire) in life:
1/ &m**~d - &m* rD; 1: Fire of lust,
2/ a'go*~d - a'go rD; 2: of hatred,
3/ arm[*~d – arm[ rD; 3: of ignorance,
4/ tm[kae,s*~d – tylaZmfcH rdb rD; 4: of those worthy of gift (parents),
5/ *[yw*~d – tdrf&Sif rD; 5: of householder,
6/ 'uQda%,s*~d – tvSLcH&[ef; rD; 6: of those worthy of offering (monks),
7/ uÏ*~d – xif;rD; / 7: the wood fire.
rD; 11 yg; Eleven flames (mental fire) in life:
1/ avmb 1: Greed,
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2/ a'go 2: anger,
3/ arm[ 3: ignorance,
4/ Z&m 4: old age,
5/ Asm"d 5: sickness,
6/ r&% 6: death,
7/ aomu 7: sorrow,
8/ y&da'0 8: lamentation,
9/ 'kuQ 9: pain,
10/ a'gre\ 10: grief,
11/ Oyg,mo / 11: despair, severe sorrow.
rD;vSKjH cif; tjypf 5 rsKd; Five detriments/disadvanyages of warming oneself at a fire:
1/ tpuQK\ ] rsufpdtm;enf;wwfjcif; 1: Weakening the eye-sight,
2/ 'kAŠÀu&% ] jym tkd;rJponf ayusHwwfjcif; 2: dirtiness,
3/ 'kAŠvu&% ] tiftm; enf;yg;wwfjcif; 3: weakness,
4/ o*F%dum y0Åe ] taygif;toif;Y arG@av#mfapwwfjcif;
4: possibility of indulging in companions,
5/ wd& p>meuxm y0wWe ] r*fzkdvf&rSKESifhqef@usifbuf tusKd;rJhpum;rsm;ukd ajymqkdrdwwfjcif; /
5: possibility of indulging in discussing vain talks.
rkpPdwkurswm - oHo&m'kuQrSvGwfajrmufvkdaom - ^m%f. Oyrm 9 rsKd; (0dok'<dr*f)
Nine similes regarding for those who have desire of being delivered from the
suffering in saṃsāra:
1/ uGef,uftwGif; rdaeaomig;uJokd@ (xkdig;onf uGef,ufrS vGwfajrmufvkdouJho@kd )
1: Just as a fish in a net,
2/ ajrGcHwiG f;rdaeaom zg;uJo
h @kd 2: a frog in a snake’s jaw,
3/ csdKifhavSmifxm;aom awm=uufuo Jh kd@ 3: a jungle fowl shut into a cage,
4/ ausmhuGif;rdaeaom om;orifuJhod@k 4: a deer fallen into a strong snare,
5/ tvr`,f vufxJ&Sd ajrGuo Jh @kd 5: a snake in the hand of snake charmer,
6/ nGefwGif;rdaeaom qifuo Jh @kd 6: an elephant stuck fast in a great bog,
7/ *VKefcHwGif;a&mufaeaom e*g;uJhokd@ 7: a dragon in the mouth of great bird,
8/ &m[ktol&defzrf;rdaeaom vuJho@kd 8: the moon inside Rahu’s mouth,
9/ &efo0l kdif;xm;aom a,mufsm;uJho@kd / 9: a man circled by enemies.
rk'<Z Alveolar.
rk'<Xmef Place of articulation of alveolars.
rk'dwm Sympathy, sympathetic joy, rejoicing at somebody’s welfare.
rkj'm Hand-gesture, hand-feature, hand-position.
rked Sage, recluse.
rked 6 yg; Six kinds of sages:
1/ t*g& rked 1: Buddhist lay-people,
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2/ tem*g& rked 2: Buddhist monks,
3/ aouQ rked 3: seven noble disciples of eight, excluding arahant,
i.e., the last noble one,
4? taouQ rked 4: arahant,
5/ yapPu rked 5: private Buddha,
6? rked rked / 6: Universal Buddha.
rkom0g' Telling lies.
rkom0g'uHajrmufjcif;. t*Fg 4 yg; Four conditions to be guilty of ‘falsehood’:
1/ rrSefaomt&mjzpfjcif; 1: False objects,
2/ xkdr[kwrf Sefonfukd trSefjzpfonf[k vkyf=uHzefwD;jcif; 2: make-up net of falsehood,
3/ pdwfygvufyg vkyfaqmifajymqkdjcif; 3: intention,
4/ trSm;ukd trSef[k odapjcif; / 4: making it known to other.
rkom; A lie.
rkom; oufao False witness.
rkd; 4 rsKd; Four kinds of rain:
1/ csdef;omcsdef;I r&Gmaomrkd; 1: The thunderer not the rainer,
2/ &Gmom&GmI rcsdef;aomrkd; 2: the rainer not the thunderer,
3/ csdef;vnf;csdef; &Gmvnf;&Gmaomrkd; 3: both,
4/ rcsdef;vnf;rcsdef; r&Gmvnf;r&Gmaomrkd; / 4: neither.
rkd;acgifa=umif;w&m; 3 yg; (yavmuokwf / wduedygw / t*FkwW&ygVd)
Three causes of insufficient rain:
1/ t"rR&m* - rSm;aom wyfrufjcif; 1: Illicit lust,
2/ 0doravmb – rw&m;avmb=uD;jcif; 2: unrighteous greed,
3/ rdp>m"rR – rSm;,Gif;aomw&m;ukd usifh=uHjcif; / 3: wrong dhamma.
rkd;jcKH;oHukd ra=umufrxdyfvef@aom yk*~Kdvfrsm; Persons who do not tremble at a thunder-clap:
1/ &[Eœm 1: An arahant,
2/ qiftmZmenf 2: an elephant of noble breed,
3/ jrif;tmZmenf 3: a horse of noble breed,
4/ jcaoFh / 4: a lion.
rkd;wGif; 4 v wpfOD;wnf; w&m;usifhjcif; (r[ma*g0dENokwf / 'DCedum,)
Four months of rainy season in solitude.
rkd;ewfom; (0vm[u) 5 rsKd; Five deities (devas) of cloud-dwelling:
1/ oDw0vm[u – tat;jyKwwfaomewf 1: Dwelling in cool-cloud,
2/ O%S0vm[u – tyljyKwwfaomewf 2: in warm-cloud,
3/ tAB0vm[u – wdrfwu kd f qD;ESif;jyKwwfaomewf 3: in storm-cloud,
4/ 0gw0vm[u – avwku d fcwfapwwfaomewf 4: in wind-cloud,
5/ 0\0vm[u – rkd;&Gmapwwfaomewf / 5: in rain-cloud.
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rdk;r&Gmjcif; . ta=umif; 5 yg; Five strays to rain, five causes not to rain:
1/ awaZm (tyltat;) "mwfazgufjyefjcif; 1: Disorder of fire-element,
2/ 0ga,m (av) "mwfazgufjyefjcif; 2: of wind-element,
3/ &m[ktok&defewfrif; vufjzifhrkd;a&rsm;ukd cH,ljyD; ork'N&mtwGif; oGefjypfjcif;
3: Rāhu, an enormous god, gathers water with his hands and spills it into the ocean,
4/ rkd;ewfom;wkd@ arhavsmhaejcif; 4: indolence/forgetfulness of rain-cloud deities,
5/ vlom;wkd@ w&m;rapmifhjcif; / 5: men’s immorality.
rkd;&Gmjcif;ta=umif; 8 yg; Eight reasons/causes of rain:
1/ e*g;wkd@. wefckd;tmEkabmfa=umifh 1: Due to the power of dragon,
2/ *VKefwd@k . wefckd;tmEkabmfa=umifh 2: of mythical bird (Garula),
3/ ewfw@kd . wefckd;tmEkabmfa=umifh 3: of deities (devas),
4/ opPm wefckd;a=umifh 4: of truthfulness,
5/ Owka=umifh 5: because of weather change,
6/ rm&fewf vSnpfh m;rSKa=umifh 6: as satan’s trick,
7/ bkef;wefckd;&Sdolu &Gmapvkrd SKa=umifh 7: intention of those who are powerful,
8/ ysufpD;apvkdaoma=umifh / 8: as a disaster.
rl,mrm,m Wile, trick.
rl;,pfaq; aomufokH; pGJjcif;. tjypf 7 yg; (aot&ufrl;,pfaq; aomufo;kH pGJjcif;. tjypf 7 yg; )
rlv Origin, root, primary.
rlv w&m; 3 yg; (ukodkvf) Three roots of wholesome acts:
1/ tavmb 1: Generosity,
rlv w&m; 3 yg; (tukodkvf) Three roots of evil acts:
1/ avmb 1: Greed,
2/ a'go 2: anger, hatred, ill-will,
3/ arm[ / 3: ignorance, delusion, stupidity.
rlv yÀmo ygVd - rZPsdredum,f . yxrqkH;usrf;pmjzpfonf / u¾ig;ck - wpfu¾ Y 10 okwWefpD&SdI
okwfawmfaygif; 50 yg0ifonf /
The first book of ‘the Medium Length Discourses’ that consists of fifty suttas
equally divided into five chapters, ten suttas in each.
rlv blw Root/primary/first cause.
rl0g' Principle, policy, platform.
arwWm Loving-kindness, active good will.
arwWm 2 yg; Two kinds of loving-kindness:
1/ =o"do arwWm ] oD;jcm; &nfn$ef;ykd@oaom arwWm
1: Loving-kindness sending particularly and individually,
1/ taem"do arwWm ] oD;jcm;r&nfn$ef;yJ pkaygif;jyD;ykd@oaom arwWm /
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2: loving-kindness sending in general.
arwWm 3 yg; Three kinds of loving-kindness:
1/ um,uH arwWm 1: Bodily loving-kindness,
2/ 0pDuH arwWm 2: verbal/vocal loving-kindness,
3/ raemuH arwWm / 3: mental loving-kindness.
arwWm 528 oG,f (ig;&mESpfq,f / &SpfoG,farwWm )
arwWmpm Poem written in a sympathetic vein, love letter.
arwWm ] ayr 3 yg; Three kinds of love:
1/ w%Smayr ] ZeD;armifESH tcspf
1: Love between husband (man) and wife (woman),
2/ a*[odwayr ] rdb om;orD; nDtudk armifESr aqGrsKd;cspf
2: between parents and their kids, brothet(s) and sister(s) etc.,
3/ arwWmayr ] wyg;ol. tusKd;pD;yGg; vkdvm;jyKaqmifaom jzLpif arwWmpdwf /
3: pure love for the welfare of others.
arwWm ykd h Sending/transmitting/radiating loving-kindness.
arwWm ykd@ ygVdawmfvm ‘wk’ 4 csuf ] jrefrmvkd ‘ap’ 4 csuf
Four ways of sending loving-kindness (in the Pāli Scriptures):
1/ ta0&m a[mEœK ] ab;&ef cyford f; jidrf;=uygap
1: May all beings be free from dangers,
2/ tAsmyZ…m a[mEœK ] a'go cyford f; jidrf;=uygap
2: from hatred,
3/ teDCm a[mEœK ] qif;&J cyford f; jidrf;=uygap
3: from difficulties;
4/ okcD twWmeH y&d[&EœK ] ESvHk;pdwf0rf; at;csrf;=uygap /
4: may they support themselves well.
arwWm ykd h&mY vkt
d yfcsuf 15 yg; (arwWokwfawmfvm)
Fifteen dhammas needed while sending ‘loving-kindness’
(in accordance with the “Loving-kindness Discourse, Metta Sutta):
1/ oauUm ] pGrf;Ekdifjcif; 1: Being able,
2/ OZl ] ajzmifhrwfjcif; 2: upright,
3/ ok[kZl ] vGefpGm ajzmifhrwfjcif; 3: straightforward,
4/ ok0apm ] qkd;qkH;r vG,fjcif; 4: gentle in speech, docile,
5/ rk'k ] El;nHjh cif; 5: humble,
6/ tewdrmeD ] rme rxm;jcif; 6: not conceited,
7/ oEœK\u ] a&mifh&JvG,fjcif; 7: easily satisfied, contentment,
8/ okba&m ] arG;jrL vG,fjcif; 8: easily supportable,
9/ tyùdpP ] tvkyfudpP enf;jcif; 9: having few duties,
10/ ov†[ku 0kwWd ] ayghyg;aom 10: simple in livelihood,
toufarG;rSK&Sdjcif;
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11/ oEœdjENd, ] jidrf;csrf;aom ÁajEN &Sdjcif; 11: senses controlled, peaceful,
12/ edyaum ] &ifhusufjcif; 12: calm, matured,
13/ ty`*aABm ] uk, d fESKwfESvHk; rcufxefjcif; 13: not tough-minded,
14/ ukavok teEk*d'< ] trsKd;wk@d Y 14: not greedily attached to families,
ruyfjid rwG,fwmjcif;
15/ e p ck'Nrmpa& udÌd a,e 0dnL ya& Oy0a',sKH ] olawmfaumif;rsm; uJh&Jhrnfh t&mukd
tenf;i,fr#yif rjyKvkyfjcif; /
15: not committing even the slightest sin for which other wise men
might censure one.
arwWm ykd h&m tpOfrSm (0dok'<dr*f)
The procedure of sending loving-kindness (The Path of Purity):
1/ a&S;OD;pGm rdrdu,
kd fukd arwWmykd@&rnf
1: Send loving-kindness firstly towards oneself,
2/ xkdaemuf cspfcif&kdaoav;pm;xku
d folrsm; (q&morm;ponf) tm; ykd@&rnf
2: then, to those whom you love and respect,
3/ xkdaemuf rdrdcspfcifjrwfE;kd olrsm;tm; ykd@&rnf 3: then, to your loved-ones,
4/ xkad emuf tvwfpm; (rcspfrrkef;) rsm;tm; ykd@&rnf 4: then, to neutral person,
5/ xkdaemuf &eforl sm;tm; ykd@&rnf 5: then, to hostile person.
(rSwfcsuf – 1/ rdrd rkef;aomol 2/ tvGefcspfjrwfEkd;aomol (cif;yGef;ESifhZeD;) 3 / tv,ftvwfolrsm;
4/ &eforl sm; ukd a&S;OD;pGm arwWm rykd@& / vdifwlolrsm;tm; oD;jcm;&nfn$ef;jyD; rykd@& / aooGm;aom
olrsm;tm; arwWmykd@I r& ra&muf)
(Note: 1. An antipathetic person, 2. a very dearly loved friend, 3. a neutral person,
4. a hostile person: they should not be sent loving-kindness at first. It cannot be
sent individually but in group towards opposite-sex. It cannot be sent towards
dead person.)
arwWmyGg;enf; (arwWokwfvm) Sending loving-kindness (in accordance with Metta Sutta):
1/ tm;vkH;aom owW0grsm; ukd,fqif;&J uif;=uygap
1: May all beings be happy physically.
2/ tm;vkH;aom owW0grsm; ab;&efuif;=uygap
2: May all beings be freed from danger.
3/ tm;vkH;aom owW0grsm; pdwq
f if;&J uif;=uygap /
3: May all beings be happy mantally.
arwWmyGg;enf; 11 enf; (arwWokwfvm) Eleven modes of sending loving-kindness
(in accordance with Metta Sutta):
tajccH 3 pk Three basic modes:
u/ oAŠo*Fg[du arwWm ] owW0gtm;vkH;ukd wpfcGef;wnf;jzifh ysH@ESH@atmif arwWmykd@jcif; (eHygwf 1)
a: Sending loving-kindness to all beings as one group (No. 1),
c/ 'kubm0em arwWm ] owW0gtm;vk;H ukd ESpfpk ESpfykHxm;I arwWmykd@jcif; (eHygwf 2 rS 5)
b: to all beings by dividing two groups (No. 2 to 5),
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*/ wdubm0em arwWm ] owW0gtm;vk;H ukd okH;pk okH;ykHxm;I arwWmykd@jcif; /(eHygwf 6 rS 8)
c: to all beings by dividing three groups (No. 6 to 8).
1/ tm;vkH;aomowW0grsm;- uk,
d fqif;&J uif;=uygap -pdwfqif;&J uif;=uygap -ab;&efuif;=uygap
1: May all beings be happy physically, meantally and freed from danger.
2/ a=umufwwfaom / ra=umufwwfaom owW0grsm;- uk,
d fqif;&J uif;=uygap - - - - -
2: May the pair of frightened and unfrightened beings be happy …..
3/ jriftyfaom / rjriftyfaom owW0grsm;- uk,
3: May the pair of seen and unseen beings be happy …..
4/ ta0;ae / teD;ae owW0grsm;- uk,
4: May the pair of far and near beings be happy …..
5/ b0ukefqkH; / b0rukef rqk;H ao;aom owW0grsm;- uk,
5: May the pair of arahants and the other beings be happy …..
6/ &Snfvsm; / ykwkd / tvwfpm;jzpfaom owW0grsm;- uk,
6: May the set of three – tall, short and medium – beings be happy …..
7/ t=uD; / ti,f / tvwfpm;jzpfaom owW0grsm;- uk,
7: May the set of three – large, small and medium – beings be happy …..
8/ 00 / ydefydef / tvwfpm;jzpfaom owW0grsm;- ukd,fqif;&J uif;=uygap - - - - -
8: May the set of three – fat, thin and medium – beings be happy …..
9/ vltcsif;csif; vSJ@pm; vSnyfh wfrSK uif;=uygap
9: May no one deceive another.
10/ vltcsif;csif; txifao;jcif; uif;=uygap
10: May no one despise another.
11/ vltcsif;csif; qif;&Jvjdk cif; uif;=uygap /
11: May no one wish for suffering another.
arwWm&yf / arwWm&yfcH Request, ask earnestly.
arwWm tusKd; 11 rsKd; Eleven benefits of sending loving-kindness:
1/ tdyf csrf;omjcif; 1: Pleasant sleeping,
2/ Ekd; csrf;omjcif; 2: pleasant waking up,
3/ tdyfrufqkd;uif;jcif; 3: no bad dream,
4/ vlcspfrsm;jcif; 4: loved by human,
5/ ewfcspfrsm;jcif; 5: loved by deities,
6/ ewfwkd h apmifha&Smufjcif; 6: safeguarding by deities,
7/ tqdyf roifhjcif; 7: protecting from fire, poison, weapon,
8/ orm"d &vG,fjcif; 8: getting concentrated easily,
9/ &kyftqif; =unfvifjcif; 9: clear complexion,
10/ =unfvifpGm uG,fvGef&jcif; 10: peaceful dying,
11/ aojyD; jA[Rjynf vm;&jcif; / 11: higher celestial realm after death.
arwWm tm&kH 12 rsdK; (ig;&mESpfq,f / &SpfoG,farwWm )
arxkef Sexual relationship/intercourse, Gemini (astrology).
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arxkefi,f 7 yg; (arxkeokwf – owWuedygw / t*Fkw&W ygVd) Seven minor acts of sexuality:
1/ rmwk*gr (rdef;r) u ukd,fxdvufa&muf jyKpkonfukd om,mrSK
1: Taking delight in being caressed, massaged and rubbed by a woman,
2/ rmwk*gr (rdef;r)ESifh twlwuG &,farmajymqkdae&onfukd om,mrSK
2: in jokes and laughter with a woman,
3/ rmwk*gr (rdef;r)ESifh rsufvkH;csif;qkdif wpdrf;pdrf; =unfhae&onfukd om,mrSK
3: in staring and gazing at a woman eye to eye,
4/ rmwk*gr (rdef;r)ukd rjrifaomfvnf; olr. &,farm ajymqkd ikd,kdoHukd =um;ae&onf om,mrSK
4: in hearing, singing, crying even though not in sight,
5/ a&S;tcgu rmwk*gr (rdef;r)ESifh twltuG &,farmupm; ajymqkcd Jhonfukd awG;awm om,mrSK
5: in delight recalling past events with a woman,
6/ acsmvS jynfhpkHolukdjrifjyD; xkdol.tjzpfrsKd;ukd awmifhw om,mrSK
6: in watching, admiring others’ achievements,
7/ ewfb0ukd awmifhwom,mI jrwfaomtusifhukd usifhokH;rSK /
7: leading a holy life to be reborn in a divine abode.
ar;jref;pDppf&m tajccH t*Fg 5 yg; Five points for a monk to rebuke other:
1/ oifhawmfaomtcsdefrSm ar;jref;pDppfjcif; 1: Speaking timely,
2/ trSefudkom ar;jref;pDppfjcif; 2: speaking the truth,
3/ odrfarG@EknHhpGm ar;jref;pDppfjcif; 3: speaking gentaly,
4/ tusKd;vkdvm;jyD; ar;jref;pDppfjcif; 4: speaking for good,
5/ arwWma&S@xm;jyD; ar;jref;pDppfjcif; / 5: speaking with loving-kindness.
ar;jref;ol. tajctae pdwfxm; 5 rsKd; Five causes/ways of asking question:
1/ ynmenf;yg; awGa0I ar;jcif; 1: Asking due to foolishness,
2/ tvkdqkd;jzifh ar;jcif; 2: to evil desires,
3/ ESdyfpufvkdI ar;jcif; 3: to contemptuousness,
4/ odvdI k ar;jcif; 4: to seek knowledge,
5/ ajzolaumif;aumif;rajzEkdifv#if rdrdajzjyrnf[k ynmjyvkI
d ar;jcif; /
5: to show one’s knowledge if the answer is not perfect.
rJnpf (u%S) aomw&m; 2 yg; Two dark-dhammas:
1/ t[d&du – t&Sufr&Sdjcif; 1: Shamelessness,
2/ taemwWy` - ta=umufr&Sdjcif; / 2: recklessness.
armuQ (0darmuQ) Release, liberation, deliverance.
armae,s (ynm&Sdol.tjzpf) 3 rsKd; Three kinds of purity:
1/ um, armae,s – um,'kp&kdufrS a&Smifjcif; 1: Purity of body,
2/ 0pD armae,s – 0pD'kp&kdufrS a&Smifjcif; 2: of speech,
3/ raem armae,s – raem'kp&kdufrS a&Smifjcif; (tmoa0gukefcrf;jcif;) / 3: of mind.
armae,s tusifh An austere practice of which only one Buddha’s immediate
disciple can practice.
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armrl[ 'ou Decade of torpescent years in a person’s life
(from 81 to 90 years of age).
armaom Bandit.
arm[ Ignorance, delusion, stupidity, dullness, infatuation.
arm[ uif;a=umif;w&m;onf a,medaom reodum& (tnwdwˆ,okwf / wduedygw / t*FkwW&ygVd)
The cause to abandon delusion is careful attention.
armfueG f; Record of a significant event meant to last.
rHo Meat.
rsufpOf;vSL&usKd; 8 yg; Eight benefits of donating eye-drop:
1/ us,fjyef@aom rsufpd&Sdjcif; 1: Having wide eyes,
2/ rsufvkH;Y jzLoifh&m jzLjcif; 2: white where ought to be white,
3/ rsufvkH;Y 0goifh&m 0gjcif; 3: yellow where ought to be yellow,
4/ rsufvkH;Y eDoifh&m eDjcif; 4: red where ought to be red,
5/ a&m*guif;jcif; 5: no disease,
6/ rsufpd=unfvifjcif; 6: clear eyes,
7/ ewfrsufpd &vG,fjcif; 7: easily getting divine-eye,
8/ ^m%frsufpd &vG,fjcif; / 8: easily getting wisdom-eye.
rsufpd 4 rsKd; The four eyes:
1/ jA[Rapm&rsufpd – umv a'o vlrsKd; xkH;wrf;pOfvmwkd htvkduf =unfhjrifjcif;
1: Brahmacora eye – situational eye, seeing in accordance with time, place,
race, custom etc.
2/ orm"d ^m% rsufpd – wnf=unfcikd fjrJaom ^m%fjzifh =unfhjrifjcif;
2: Samādhi ñāna eye – concentrational eye,
3/ 0dy\em ^m% rsufpd - 0dy\em ^m%fjzifh =unfjh rifjcif;
3: Vipassanā ñāna eye – insight eye,
4/ r*~ ^m% rsufpd – r*f^m%fjzifh =unfhjrifjcif; /
4: Magga ñāna eye – right-path eye.
rsufpduef;oludk rsufpduef;olu OD;aqmifonf Oyrm (aw0dZo
… kwf / 'DCedum,)
rsufarSmufjyK odjriftyfaom w&m; 4 yg; (op>d u&%D, w&m; 4 yg;)
Four things to be realized by seeing personally:
1/ ykaAŠ ed0go – a&S;a&S; b0rsm;udk owdjzifh odjrifjcif;
1: Former lives by recollection,
2/ owWmeH pkwlyygw – owW0g wk@d arG;onfaoonfukd ^m%frsufpdjzifh odjrifjcif;
2: passing away and birth of beings by divine eyes,
3/ tÏ 0darmuQ – 0darmuQ &Spfyg;ukd ukd,fawG@ odjrifjcif;
3: eight deliverances by mental body,
4/ tmo0uQ, - tmoa0gw&m; ukefcrf;rSKukd ynmjzifh odjrifjcif; /
4: the destruction of corruptions/taints by wisdom.
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rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; Things/dhammas to be realized:
1/ tuky`g apawm0drkwdW ] rysufpD;Ekdifawmhaom pdwf. vGwfajrmufrSK /
1: Unshakable deliverance of mind.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - ESpfyg;pk Group of two items:
1/ 0dZ…m ] tod ynm 1: Knowledge,
3/ 0drkwdW ] vGwfajrmufrSK / 2: liberation.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - ok;H yg;pk (0dZ…m 3 yg;)
Group of three items: (Three kinds of knowledge):
1/ ykaAŠed0gomEk\wd ^m%f ] a&S;a&S;b0rsm;ukd jyefvnf trSwf& Ekdifaom ^m%f
1: pubbe-nivāsa-nissati – recollection of previous lives,
2 'dAŠpuQK ^m%f ] ewfrsufpd (jrifvd&k mukd jrifEkdifaom) ^m%f
2: dibba-cakkhu – divine eye,
3/ tmo0uQ, ^m%f ] tmoa0gw&m; ukefcrf;jcif; ^m%f /
3: āsavakkhaya – extinguishing of all mental intoxicants.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - av;ygpk (&[ef;jyK&jcif; tusKd; 4 yg;)
Group of four items: (Four fruit of monkhood):
1/ aomwmywWd zkdvf 1: The fruition of stream-winning,
2/ ou'g*grd zkdvf 2: the fruition of once-return,
3/ tem*grd zkdvf 3: the fruition of non-return,
4/ t&[wW zdkvf / 4: the fruition of holiness/arahant.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - ig;yg;pk ("rRuEQ <m w&m;tpk 5 yg;)
Group of five items (Five branches/groups of dhamma):
1/ oDvuQE< ] oDv tpk 1: The group of virtue/morality,
2/ orm"duEQ < ] orm"d tpk 2: of concentration,
3/ ynmuQE< ] ynm tpk 3: of wisdom,
4/ 0drkwdu
W QE< ] vGwfajrmufrSK 0drkwWd tpk 4: of deliverance,
5/ 0drkwd^W m% '\euQE< ] vGwfajrmuf&ef ^m%ftjrif 0drkwd^W m% '\e tpk /
5: of knowledge and vision of liberation.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - ajcmufyg;pk (tbdnm^f 6 yg;)
Group of six items (Six super-knowledges, super-normal/super-natural powers):
1/ 'dAŠ puQK tbdnm^f 1: Super knowledge of divine eyes,
2/ 'dAŠ aomw tbdnm^f 2: of divine ears,
3/ y&pdwW 0dZmee tbdnm^f 3: of reading others’ mind,
4/ Á'<d 0d' tbdnm^f 4: of magical power,
5/ ykaAŠ ed0gomEk\wd tbdnm^f 5: of remembrance of former existences/lives.
6/ tmo0uQ, tbdnm^f / 6: of extinction of all cankers/fluxes.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - ckESpfyg;pk (&[Eœm. tm; 7 yg;)
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Group of seven items (Seven powers/strengths of an arahant):
1/ ocFg&w&m;tm;vkH;ukd tedpP[k odjrifjcif;
1: Seeing the impermanence of all conpounded things,
2/ umr*k%fw&m; wkd@onf rD;usD;cJ &J&JESifh wl.[k odjrifjcif;
2: seeing the sense-desires as being like a pit of glowing charcoal,
3/ qdyfjidrf&mY arG@av#mfpdwf &Sdjcif; 3: rejoicing the renunciation,
4/ owdyÏmef av;yg; yGg;rsm;jyD;jcif;
4: having well developed the four foundations of mindfulness,
5/ ÁajEN ig;yg; &ifhusufjyD;jcif; 5: having well developed/controlled the faculties,
6/ aAmZPsif ckESpfyg; yGg;rsm;jyD;jcif;
6: having well developed the seven factors of enlightenment,
7/ r*~if &Spfyg; yGg;rsm;jyD;jcif; /
7: having well developed/practiced the eightfold path.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - &Spfyg;pk - 0darmuQ 8 yg; - (0darmuQ 8 yg; )
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - uk;d yg;pk (tEkykAŠ eda&m" – tpOftwkdif; csKyfjidrf;oGm;
aom w&m; 9 yg;) Group of nine items (Nine successive cessations):
1/ yxr psmef 0ifpm;oltm; umronm csKyf.
1: By the attainment of first absorption (jhāna), perceptions of sensuality cease.
2/ 'kwd, psmef 0ifpm;oltm; 0dwuf 0dpm& csKyf.
2: By the attainment of second absorption (jhāna), thinking and pondering cease.
3/ wwd, psmef 0ifpm;oltm; yDwd csKyf.
3: By the attainment of third absorption (jhana), delight ceases.
4/ pwkwˆ psmef 0ifpm;oltm; t\mo y\mo (xGufouf0ifouf) csKyf.
4: By the attainment of fourth absorption (jhāna), in-and-out breathing ceases.
5/ tmumomeÌm,we psmef 0ifpm;oltm; &lyonm csKyf.
5: By the attainment of the sphere of boundless space (ākāsānañcāyatana jhāna),
the perception of materiality ceases.
6/ 0dnmeÌm,we psmef 0ifpm;oltm; tmumomeÌm,wepsmef csKyf.
6: By the attainment of the sphere of boundless consciousness
(viññānañcāyatana jhāna), the sphere of boundless space ceases.
7/ tmudÌnm,we psmef 0ifpm;oltm; 0dnmeÌm,wepsmef csKyf.
7: By the attainment of the sphere of nothingness (ākiñcaññāyatana-jhāna),
the sphere of boundless consciousness ceases.
8/ ae0onmemonm,we psmef 0ifpm;oltm; tmudÌnm,wepsmef csKyf.
8: By the attainment of the sphere of neither perception nor-non-perception
(nevasaññānāsaññāyatana jhāna), the sphere of nothingness ceases.
9/ onma0',dweda&m"psmef 0ifpm;oltm; onm ESifh a0'em csKyf. /
9: By the attainment of cessation-of-perception-and-feeling, perception and
feeling cease.
rsufarSmufjyK tyfaom (op>dumwAŠ) w&m;rsm; - q,fyg;pk ( taouQ w&m; 10 yg;)
[432]
Group of ten items (Ten qualities of the non-learner/arahant):
8/ orRm orm"d 8: right concentration.
9/ orRm ^m% 9: right wisdom,
10/ orRm 0drkwdW / 10: right deliverance.
rsufarSmufb0rSmyif tusKd;ay;aom tvSL. vuQ%m 4 yg;
Four factors of donation to get fruit in this present life:
1/ 0wˆK or`'g ] tvSLcHyk*~Kdvf pif=u,fjcif; 1: Perfection of receiver(s),
2/ ypP, or`'g ] vSLbG,f0wˆK pif=u,fjcif; 2: of things donated,
3/ apwem or`'g ] apwemxufoefjcif; 3: of donor’s good will,
4/ *k%wda&u or`'g ] tvSLcHyk*~Kdvf eda&m"ormywfrS xajrmufjyD;cgpjzpfjcif; /
4: the receiver just finished the cessation trance (nirodha samāpatti).
arsmufESJap;ukd ukid fprf;=unfI
h ajcvufav;acsmif;vk;H uyfjidjyD; aoausysufpD;&aom arsmufrkduf
Oyrm (ouk%*ƒdokwf / owdyÏmeoH,kwf / r[m0*~oH,kwWygVd)
A simile of foolish monkey that was parished by seizing the pitch. (Makkaṭa Sutta,
Satipaṭṭāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi, The Connected Discourses).
jrifhjrwfaom (OpPmo,e r[mo,e) ae&mrsm; (omrnzvokwf - 'DCedum,f / a0em*yk&okwf –
wdu t*FkwWKd&ygVd - ponf)
High and broad couches:
1/ tmoENd – jrifhaom tajc&Sdaom anmifapmif; 1: Sofa,
2/ yv†uF - yv†if 2: the divan,
3/ a*geu – ar$;&Snf aumaZm=uD; 3: together with their coverlets of goat’s hair,
4/ pdwWu – qef;=u,faom om;ar$;tcif; 4: of diverts colors,
5/ yÉdum – jzLaom om;ar$;tcif; 5: whiter coverlets,
6/ yÉvdum – yef;ajymufcs,f om;ar$;tcif;
6: coverlets of wool besprent with flowers,
7/ wlvdum – vJoGwftcif; 7: quiltes of cotton-wool,
8/ 0duwdum - &kyfykHjc,f om;ar$;tcif; 8: embroidered counterpanes,
9/ O'NavmrD – ESpfbufar$;&Sdtcif; 9: rugs furred on both sides,
10/ {uEœavmrD– wpfbufar$;&Sdtcif; 10: rugs fruued on one side,
11/ uÃd\ - a&$csnfxkd;tcif; 11: coverlets gem-studded,
12/ aumao,s – ykd;csnftcif; 12: coverlets of silk,
[433]
13/ ukwWu – om;ar$;tcif;=uD; 13: dancer’s carpets,
14/ [wˆwˆ& - qifukef;ESD; 14: rugs for elephants,
15/ t\wˆ& - jrif;ukef;ESD; 15: rugs for horses,
16/ &xwˆ& - &xm;cif;ESD; 16: rugs for chariot,
17/ tZdeyà0%D – opfeufa&tcif; 17: rug of antelop skins,
18/ u'vdrd*y0&ypPw&ˆ % - 0Hykdifa&tcif;
18: floor-spreads of the hide of the gadali dear,
19/ oOwW& p>' – eDaom rsufESm=uuf 19: couches with awnings,
20/ Obawmavm[dwuly"me – tkH;eDESpfbuf&aSd e&m20: a red bolster of each end.
jrifhrkd&fawmif / ar&k / odae&k – Tawmifonf Ak'<bmom p=um0Vmt,ltqY u|ef;=uD;av;u|ef;wkd@.
tv,fYwnf&Sdonf / r[mork'N&mxJY ,lZem 84000 &SdjyD; a&jyifay: ,lZem 84000 / tv#m;
,lZem 84000 teH ,lZem 84000 pD&Sdonf / (owWol&d,okwf – owWuedygw/ t*Fkw&W ygVd)
Mt. Meru: This is a mythological mountain at the center of the four great islands
in Buddhist cosmology. It is submerged 84,000 yūjanā in the great ocean, rises
up 84,000 yūjanā above the great ocean, 84,000 yūjanā in length and 84,000
yūjanā in width.
jrif;tmZmenf . vuQ%m 4 yg; Four qualities of thorough-bred steed (horse):
1/ tZ…0 ] ajzmifhrwfjcif; 1: Sraightness,
2/ Z0e ] v#ifjrefjcif; 2: speed,
3/ cEœd ] onf;cHjcif; 3: patience,
4/ aom&pP ] trdef@ay;pum; em;axmifjcif; / 4: docility (follow as commended).
jrpf=uD; 5 oG,f Five great rivers (in India):
1/ **Fg jrpf 1: Gangā (Ganges River),
2/ ,rkem jrpf 2: Yamunā,
3/ tpD&0wD jrpf 3: Aciravatī,
4/ r[D jrpf 4: Mahī,
5/ o&bl jrpf / 5: Sarabhū.
jrpfi,f 500 – taemwwftdik f (tkdif=uD; 7 tkdif ) awmifrsufESmY umVawmif&Sdonf / xkt
d kdifrS a&rsm;
onf ,if;awmifudk azgufxGif;I okH;*g0kwf&Sd EGm;cHwGif;ESifhwlaom jyGefaygufrS awmawmiftxyfxyf
ukd jzwfausmfjyD; pD;qif;onf / aemufqkH; ausmufjzm=uD;wpfcko@kd a&t,Ofrsm;a&muf&SdjyD;
vufig;acsmif; uJhod@k ig;oG,fjzmjyD; pD;qif;oGm;onf / xkd jrpf=uD; wpfoG,fpDxJo@kd jrpfi,fwpf&mpD
pD;0if=uonf / ,if;jrpf =uD; ig;pif;xJod@k pD;0ifaom jrpfig;&mukd jrpfi,fig;&m [kac:onf /
The Five Hundred small rivers: Mt. Kāḷa is situated at the southern side of great
Lake Anotattha. The enormous current of water from the lake flows/rushes through
the mountain and continues by way of mountains and forests. At last, it reaches a
huge layer of rock; springs five branches. Into each branch (big 5 rivers), 100
tributaries flow in (5 x 100 = 500). They are called ‘the 500 small rivers’.
jrwfE;kd jcif; (rrwW) 2 rsKd; Two kinds of endearment:
[434]
1/ w%Sm rrwW ] pGJvrf;rSK t=uKdufukd tajccHjyD;jrwfE;kd jcif;
1: Endearment based upon attachment,
2/ 'dÏd rrwW ] ,k=H unfrSK t,ltq t,l0g'ukd tajccHjyD;jrwfE;kd jcif; /
2: endearment based upon belief system/one’s own view.
jrwfaomtusifh (jA[Rp&d,). tajccH taxmuftyHh 8 rsKd;
Eight causes and conditions that lead to obtaining wisdom in holy life:
1/ av;pm;avmufaomq&m oDwif;ok;H az: ESifh &Sufa=umufrSKa&S@xm;v#uf twlaejcif;
1: Living in dependence on a great teacher or on a virtuous fellow monk
with a keen sense of moral shame and moral dread,
2/ twlaejyD; w&m;"rRESifh ywfouf&m ar;jref;pkHprf;jcif;
2: approaching them and inquiring about dhamma,
3/ ar;jref;jyD; ukd,fa&mpdwfyg uif;qdwpf Gmaejcif;
3: having heard the dhamma from them, dwelling seclusion body and mind,
4/ ukd,fusifhoDv ygwdarmuQoH0& ESifh jynfph kHjcif;
4: dwelling in accordance with the undertaken good conduct (pātimokkha),
5/ "rR A[kokw &bG,fw&m;rsm;ukd em=um; avhvm &Gwfzwf qifjcifjcif;
5: learning much and accumulating, reciting, penetrating well into them,
6/ ukokdvfyGg;I tukokdvfyg;&ef xufoefaom vkH@v&Sdjcif;
6: strong and firm energy to get rid of the unwholesome and to cultivate
the wholesome,
7/ r*fzkdvfrS zDvm qef@usifbufjzpfaom pum;ukd rajymjcif;
7: not engaging in rambling and pointless talk, just speaking on the dhamma,
8/ cE<mig;yg;wkd@. jzpfysufrSKukd &SKrSwfaejcif; /
8: contemplating on arising and vanishing of the five aggregates.
jrefjrefajyma[mjcif;. tjypf 6 rsKd; (t&%0db*Fokwf / Oy&dyÀmoygVd)
Six defects of hurried speech:
1/ ukd,fyifyef;jcif; 1: One’s body grows tired.
2/ pdwfyifyef;jcif; 2: One’s mind becomes excited.
3/ toHysufpD;jcif; 3: One’s voice straines.
4/ vnfacsmif;emjcif; 4: One’s throat becomes hoarse.
5/ rjywfrom; jzpfwwfjcif; 5: One’s speech is indistinct.
6/ odem;vnf&ef rvG,fuljcif;/ 6: One’s speech is hard to understand.
(rSefrSefajyma[mjcif;. tusKd; 6 rsKd;rSm txufygw@kd rS qef@usifbufjzpfonf /)
(Six benefits of unhurried speech are opposite of the above)
jrKd@awmf=uD; 20 (bk&m;vufxufawmf) Twenty great cities at the time of Lord Buddha:
1/ Am&m%oD 1: Bārāṇasī,
2/ om0wˆd 2: Sāvatthi,
3/ a0omvD 3: Vesālī,
4/ rd"dvm 4: Midhilā,
[435]
5/ tmVm0D 5: Āḷāvī,
6/ aumorBD 6: Kosambhī,
7/ OaZ…eD 7: Ujjenī,
8/ wuUov kd f 8: Takkasīla,
9/ pr`g 9: Campā,
10/ om*v 10: Sāgala,
11/ oHokrm*d&d 11: Saṃsumāgiri,
12/ &mZj*Kd[f 12: Rājagaha,
13/ uy`dv0wf 13: Kappilavatthu,
14/ omauw 14: Sāketa,
15/ ÁE<ywW 15: Indhapatta,
16/ OuUÏ 16: Ukkaṭṭha,
17/ ygÉvdykwf 17: Pāṭaliputta,
18/ apwkwW&m 18: Cetuttarā,
19/ oHuy` 19: Saṃkappa,
20/ ukodem&kH 20: Kusinārāma.
jrKd v$rf;rkd;oGm;aom opfyif=uD;rsm; (&kuo
Q kwf / aAmZPs*Fo,
H kwf / r[m0*~oH,kwWygVd)
Six kinds of tree with tiny seed, which encircle other trees becoming bent,
twisted and split:
1/ t\wˆ - anmifAk'<a[yif 1: The pipal tree,
2/ edaj*m" – yanmifyif 2: the banyan tree,
3/ ydvuQ - anmif=uyfyif 3: the ficus obtusfolia,
4/ O'krŠ& - a&ozef;yif 4: the ficus glomerata,
5/ up>u - catmif;yif/opfuwkd;yif 5: cedrela toona,
6/ uydweˆ - anmifcsOfyif / 6: the ficus infectoris.
ajrivsif wkefvSKyfjcif; . ta=umif; 8 yg; Eight causes of earthquake:
1/ "mwfacsmufcsm;jcif;a=umifh ajrivsif wkefvSKyfjcif;
1: Due to unstable condition of the elements,
2/ wefckd;&Sifrsm;. tbdnm^fpGrf;tm;a=umifh 2: due to powerful persons,
3/ bk&m;tavmif; oaE<,laoma=umifh 3: due to Bodhisatta’s conception,
4/ bk&m;tavmif; zGg;awmfrlaoma=umifh 4: due to his birth,
5/ bk&m;tjzpfokd@ a&mufawmfrlaoma=umifh 5: due to the attainment of Buddha-hood,
6/ "rRp=umw&m;OD; a[mawmfrlaoma=umifh
6: due to the delivering of the first sermon (Dhamma-cakka Pavattana Sutta),
7/ bk&m;&Sif tm,kocFg& v$wfawmfrlaoma=umifh
7: due to Lord Buddha’s releasing of life-force,
8/ y&dedAŠmef pHawmfrlaoma=umifh / 8: due to His passing away (parinibbāna).
ajrrsKdcH&aom ol 5 OD; Five persons who were swallowed by the earth
[436]
(at the time of Lord Buddha):
1/ pdÌrme rdef;r 1: Ciṅcamāna, a lady who accused of the Buddha as a molester,
2/ bk&m;&Sif. a,muQr okyÀk'<rif;
2: Suppabuddha, the father-in-law of Lord Buddha,
3/ a'0'wf &[ef; 3: Devadatta, a rival monk, the brother-in-law of Lord Buddha,
4/ t&Sifom&dykwW . OD;acgif;ukd&kdufESufaom eENu bDv;l
4: Nandaka, an ogre who hit Ven. Sāriputta’s head,
5/ Oy`v0%fax&Dukd zsufqD;aom eENvkvif /
5: Nanda, a young man who molested Uppalavaṇṇa, a nun.
ajrmufu|ef; (OwW&uk&k) om;wkd@ wm0wd Homewf ESifh awmifu|ef;om;wkd@xuf omvGefrSK 3 rsKd;
(wdXmeokwf / e0*Fkw&W ygVd)
The people of Uttarakuru (North Island) surpass the Tāvatiṁsā devas and
the people of Jambudīpa (South Island) in three respects:
1/ wyfrufrSK w%Smr&Sdjcif; 1: No lust/craving,
2/ ighypPnf;[k odrf;qnf;rSK r&Sdjcif; 2: no belonging and no storing,
3/ tESpfwpfaxmif toufwrf;jrJjcif; / 3: fixed life span of 1,000 years.
jrm;a&;=uD; 4 yg; (av;awmfwifc%f;) Four major archery skills:
1/ tuQ%a0"d ] v#yfwpfjyuftwGif; jrm;aygif;rsm;pGmjzifh jypfrSwu
f kd rSefatmifjypfjcif;
1: Akkhaṇavedhi: Shooting arrows continuously in a flash of lighting at
a target without any miss,
2/ 0gva0"d ] om;jrD;arG;tv,fukd azgufxGif;atmifjypfjcif;
2: Vālavedhi: shooting to split a tiny hair,
3/ o&a0"d ] a&S@jypfxm;jyD; jrm;rsm;ukd aemufjypfjrm;tqufqufjzifh xdatmifjypfjcif;
3: Saravedhi: shooting to hit every preceeding arrows by the subsequent arrows,
4/ o'Na0"d ] jypfrSwfukd rjrif&aomfvnf; ,if;toHu=kd um;,kjH zifh xdrSefatmifjypfjcif; /
4:Saddavedhi: shooting to hit a target not by sight but by listening to the
sound/voice.
jrm;a&;i,f 12 yg; (av;awmfwifc%f;) Twelve minor archery skills:
1/ o&yÉdAm[e ] rdrdjrm;wpfpif;xnf;jzifh &efol.jrm; rsm;pGmukd wm;qD;jypfykwcf sjcif;
1: Sarapaṭibāhana: A kind of archery skill whereby all incoming arrows from
the ememies are stopped and struch down by one defending arrow,
2/ o&a0"d ] jrm;wpfpif;wnf;jzifh jypfrSwfukd rSefatmifjypfjyD; xkjd rm; jypfolxH jyefa&muf
vmatmif jypfjcif;
2: Saravedhi: whereby a single arrow bores through all intended targets in a
circular position and returns to the archer’s hand,
3/ o&vÏd ] EG,fwef;xm;ouJhod@k jrm;wef;jzpfaeatmif jypfjcif;
3: Saralaṭṭhi: shooting the arrows continuously to resemble a series of creeper,
4/ o&&Z…K ] =uKd;tpOfuJho@kd jzpfatmifjypfjcif;
4: Sararajju: to resemble a series of strings,
[437]
5/ o&ygom' ] jrm;rsm;ukd jymom'fykHjzpfatmif jypfjcif;
5: Sarapāsāda: to resemble a terrace,
6/ o&aomyge ] jrm;rsm;ukd apmif;wef;ykHjzpfatmif jypfjcif;
6: Sarasopāṇa: to resemble a stairway,
7/ o&r¾y ] jrm;rsm;ukd r¾yftoGifay:atmif jypfjcif;
7: Saramaṇḍapa: to resemble a pavilion,
8/ o&ygum& ] jrm;rsm;ukd wHwkdif;0kdif;uJho@kd jzpfatmif jypfjcif;
8: Sarapākāra: to resemble a circular wall,
9/ o&ayguQ&%D ] jrm;rsm;ukd a&uefykHaygufatmif jypfjcif;
9: Sarapokkharaṇī: to resemble a rectangular lake,
10/ o&y'kr ] jrm;rsm;ukd y'krm=umyGifhcsyfuJho@kd jzpfatmif jypfjcif;
10: Sarapaduma: to resemble a multi-petalled lotus flower,
11/ o&a0"d ] a&S@jypfjyD;aom jrm;ukd aemufjrm;jzifh rSefatmifjzpfjcif;
11: Saravedhi: shooting the arrows in such a way that the preceeding arrow is hit
by the succeeding one,
12/ o&0\ ] jrm;rkd;&Gmapjcif; /
12: Saravassa: shower of arrows like the falling of rain.
rGwfodyfrSK - wodem 3 rsKd; Three kinds of thirst:
1/ umr wodem – umr*k%f rGwfoyd frSK 1: Thirst for sensual pleasures,
2/ b0 wodem – b0a=umrSm rGwfodyfrSK 2: for existence,
3/ 0db0 wodem – bojywfjcif;ukd rGwfoyd frSK / 3: for extermination/non-existence.
arGawmf (bk&m;&Sif. "mwfawmfarGawmf) 8 pdwf – ckESpfpdwu f kd ZrŠL'dyfu|ef;Y uk;d uG,f=uuke.
f / wpfpdwfukd
e*g;jynfY uk;d uG,f=u. / pG,fawmfav;qlY wpfqlukd wm0wd Hom / wpfqlukd *E<m&wkdif; / wpfqludk
uvd*Fjynf / wpfqludk e*g;jynfwd@k Y ukd;uG,fylaZmf=uukef. / oGm;awmfav;q,f qHyif"mwfawmf
tm;vkH;wkd@ukd ewfw@kd u wpfqlpD wpfqlpDaqmif,l=ujyD; p=um0Vmtqufquf yifhaqmif=uukef. /
(r[my&dedAŠmeokwf)
Eight portions of Buddha’s relics: seven portions are honored throughout the
Jambudīpa; one portion, by serpant-king; among four eye-teeth, one eye-tooth is
honored by the deities of the Thirty-three God realm; one, in Gandhāra; one, in
Kaliṅga, and the last one, in the land of serpants (nāga). Other 40 teeth and all
hairs were taken by the deities, each separately, to all the universes.
arG;nSyf vSL&usKd; 1 yg; One benefit of donating tweezer:
1/ udavomwk@d ukd csKd;zsufEkdifaom ^m%fu&kd jcif; /
1: Gaining wisdom that can break all mental impurities.
ajrG tqdyf 4 rsKd; ESifh yk*~Kv
d f 4 rsKd;
Four kinds of snake (venom/poison) and persons similar to them:
1/ tqdyfjyif;xefjyD; tqdyfrysH@ESH@vG,f ] a'goxGufcJjyD; a'goxGufu vG,fvG,fESifhraysmufESdKif
1: Snake, poisonous but not fierce: a person, not quick anger but if he is angry,
it lasts long.
[438]
2/ tqdyfysH@ESH@vG,fjyD; tqdyfrjyif;xef ] a'goxGufvG,fjyD; xkda'go vG,fvG,fESifhaysmuf.
2: fierce but not poisonous: a person, quick anger but it does not last long;
3/ tqdyfjyif;xef tqdyfysH@ESH@vG,f ] a'goxGufvG,f xkad 'go vG,fvG,fESifhraysmufESdKif
3: fierce as well as poisonous: both quick anger and last long;
4/ tqdyfrjyif;xef tqdyfrysH@ESH@vG,f ] a'goxGufcJ a'goxGufu vG,fvG,fESifhaysmuf /
4: neither fierce nor poisonous: neither quick anger nor last long.
rSefuefonft h usifh 4 rsKd; (csrf;omatmif[k rSwf,ljyD; usifhaom rSefuefonfhtusifh 4 rsKd; )
rSm;,Gif;onfhtusifh 4 rsKd; (csrf;omatmif[k rSw, f ljyD; usifhaom rSm;,Gif;onfhtusifh 4 rsKd; )
rSDckdtm;xm; ae&rnfhw&m; 9 yg; (ed\,okwf / e0*Fkw&W ygVd) Nine supporting dhammas:
1/ o'<g - ,k=H unfjcif; 1: Faith,
2/ [d&D – raumif;rSKrS &Sufjcif; 2: sense of moral shame,
3/ =owy` – raumif;rSKrS a=umufjcif; 3: sense of moral dread,
4/ 0D&d, - =uKd;pm;tm;xkwfjcif; 4: effort,
5/ ynm – tod^m%f=uD;rm;jcif; 5: wisdom,
6/ qifjcif pDppfjyD; rSD0J jyKvkyfjcif; 6: having reflected, using some things,
7/ qifjcif pDppfjyD; onf;cHjcif; 7: having reflected, enduring some things,
8/ qifjcif pDppfjyD; a&Smif=uOfjcif; 8: having reflected, avoiding some things,
9/ qifjcif pDppfjyD; y,fazsmufjcif; / 9: having reflected, dispelling some things.
rSD0Jxukd f rrSD0Jxkdufaom (ao0dwAŠmao0dwAŠ) w&m;rsm; (ao0dwAŠmao0dwAŠokwf / Oy&dyÀmoygVd)
Dhammas to be cultivated and not to be cultivated:
1/ ukd,f trlt&m - um, ormpm& 1: Bodily conduct,
2/ ESKwf trlt&m – 0pD ormpm& 2: verbal conduct,
3/ pdwf trlt&m – raem ormpm& 3: mantal conduct,
4/ pdwfjzpfykH – pdwWKy`g' 5: inclination of mind,
5/ onm&jcif; - onm yÉdvmb 4: the acquisition of perception,
6/ t,l,=kH unfrSK&&Sdjcif; - 'dÏd yÉdvmb 6: the acquisition of view
7/ twWabm (cE<m) &jcif; - twWbm0 yÉdvmb / 7: the acquisition of individuality.
(rSD0Jxkdufaom uk,
d ftrlt&m / rrSD0Jxkdufaom ukd,ftrlt&m [lI ESpfrsdK;&Sd. – ponf
enf;wlwnf;)
(Bodily conduct is of two kinds: to be cultivated and not to be cultivated and
the like/same for others.)
rSD0Jxu
kd f rrSD0Jxkdufaom (ao0dwAŠmao0dwAŠ) t&mrsm;
(ao0dwAŠmao0dwAŠokwf / Oy&dyÀmoygVd ? ao0emokwf / e0uedygw / t*Fkw&W ygVd))
Things to be cultivated and not to be cultivated:
1/ ouFef; 1: Robes,
2/ qGrf; 2: almsfood,
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3/ ausmif; 3: resting places,
4/ &Gm 4: villages,
5/ ed*krf; 5: towns,
6/ jrKd@ 6: cities
7/ Zeyk'f 7: districts,
8/ yk*~dKvf / 8: persons.
(rSD0Jxkdufaom ouFef; / rrSD0Jxkdufaom ouFef; [lI ESpfrsdK;&Sd. – ponfenf;wlwnf;)
(Robe is of two kinds: to be worn and not to be worn and
the like/same for others.)
ar$@av#mfjcif; 4 rsKd; (tusKd;r&Sdaom) Four kinds of fondness:
1/ urRm&mrwm ] tvkyftukwfukwfvkyfaerSKY ar$@av#mfjcif; 1: Fondness of activities,
2/ b\m&mrwm ] pum;ajym/rsm;rSKY ar$@av#mfjcif; 2: of speaking/talking,
3/ ed'Ng&mrwm ] tdyfpufjcif;Y ar$@av#mfjcif; 3: of sleeping,
4/ o*F%dum&mrwm ] taygif;toif;Y ar$@av#mfjcif; / 4: of companions.
(,)
,uQ Ogre, a kind of ghost.
,ckb0 qif;qif;&J&Jae&jcif;. ta=umif; 6 yg; (ypPKyèf,ckb0 qif;qif;&J&Jae&jcif;. ta=umif; 6 yg; )
,ckb0rSmyif edAŠmefukd odjrifcHpm;aejcif;- 19 rsKd;
('dÏ"rR edAŠmef - ,ckb0rSmyif edAŠmef ukd odjrifcHpm;aejcif; - 19 rsKd; )
,Of 2 rsKd; (w&m;tm;xkwf&mY) Two vehicles in meditation:
1/ orx ,medu 1: Taking tranquility as one’s vehicle,
2/ 0dy\em ,medu / 2: taking insight as one’s vehicle.
,xmblw Objectivity, as-it-is-ness, reality.
,xmoEÎwdu "kwif - &or# tdyf&mjzifh a&mifh&Jjcif; "kwif ("kwif 13 yg; )
,xmoEÎwdu "kwif. tusKd; 6 yg; Six benefits of the any-bad-user’s practice:
1/ &or#jzifh a&mifh&JEkdifjcif; 1: Contentment with what one gets,
2/ oDwif;okH;abmfwd@k .tusKd;pD;yGg;ukd &SmrSD;jcif; 2: wishing the welfare of fellow-men,
3/ aumif; nHhonfukd *&krpkdufjcif; 3: no caring about good and bad,
4/ jrwfEkd; rjrwfEkd;tyfonfukd *&krpkdufjcif; 4: no caring about approval and disapproval,
5/ tvkd=uD;rSKukd y,fazsmufEikd fjcif; 5: no excessive wishes,
,yfvLS &usKd; 8 yg; Eight benefits of donating fan:
1/ tyl tat;'%f cHEkdifjcif; 1: Endurance of coldness and heat,
2/ rtkdufjcif; 2: not being stuffy,
3/ pdwf tylr&Sdjcif; 3: no worry,
4/ &m*rD; jidrf;jcif; 4: no lust,
5/ a'gorD; jidrf;jcif; 5: no hatred,
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6/ arm[rD; jidrf;jcif; 6: no delusion,
7/ rmerD; jidrf;jcif; 7: no conceit,
8/ 'dÏdrD; jidrf;jcif; / 8: no wrong-view.
,ru ygVd - ‘,ru’ . t"dy`g,frSm ‘tpkH / wpfpkH’ jzpfonf / Tusrf;Y w&m;awmfrsm;ukd tar;ESifh
tajz ponf wpfpkH (ESpfck wpfw)JG pD enf;jzifh &Sif;vif;xm;onf / tbd"rR ydÉu .
qÏrajrmufusrf;jzpfonf /
Yamaka: ‘Yamaka’ means ‘pairs’. The dhammas are explained in a method of
pairs, like question and answer, in it; the sixth book of the ‘Abhidhamma Piṭaka’.
,rkduf (,ru) 10 usrf; Ten books of ‘Yamaka’:
1/ rlv ,rkduf 1: The Book of Pairs about ‘Roots’,
2/ cE< ,rkduf 2: about ‘Aggregates’,
3/ tm,we ,rkduf 3: about ‘Bases’,
4/ "mwk ,rkduf 4: about ‘Elements’,
5/ opP ,rkduf 5: about ‘Truth’,
6/ ocFg& ,rkduf 6: about ‘the Conditioned’,
7/ tEko, ,rkduf 7: about ‘Latent Tendency’,
8/ pdwW ,rkduf 8: about ‘Mind’,
9/ "rR ,rkduf 9: about ‘Phenomena’,
10/ ÁjENd, ,rkduf / 10: about “Faculties’.
,m*k Rice gruel, rice porridge.
,m*k (qefjyKwf) vSL&usKd; 10 rsKd; Five efforts of gruel-offering:
1/ tm,k – touf&Snfjcif; 1: Longevity,
2/ 0À – tqif;vSjcif; 2: beauty,
3/ okc – csrf;omjcif; 3: happiness,
4/ Av – tm;=uD;jcif; 4: strength,
5/ yÉdbme - ^m%fynmxufrsufjcif; / 5: wisdom.
6 – 10/ ,m*k (qefjyKwf) aomufjcif;. tusKd; atmufyg 5 rsKd;ukd xnfhaygif;yg /
6 – 10: Add the following five advantages from gruel.
,m*k (qefjyKwf) aomufjcif;. tusKd; 5 yg; Five advantages from gruel:

1/ qmavmifjcif;ukd y,fazsmufwwf. 1: Less hunger,
2/ rGwfoyd fjcif;ukd y,fazsmufwwf. 2: keeping off thirst,
3/ avukd pkefapwwf. 3: regulating winds,
4/ qD;tdrfudk okwfoifwwf. 4: cleaning the bladder,
5/ tpmt=uGif;tusefudk ausnufapwwf. / 5: digesting raw ramnant of food.
,k*f 4 yg; (acwf) Four kinds of age in the human-world:

1/ uw ,k*f – vlom;rsm; ukd av;ykHpk / av;ykHvkH; w&m;&Sdaomacwf - 1728000 ESp&f Snf=umonf /
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1: Kata-yuga: The age in which all human-race is virtuous; it lasts 1,728,000
years.
2/ aw=wm ,k*f – vlom;rsm; ukd av;ykHpk / ok;H ykHom w&m;&Sdaom acwf - 1296000
ESpf&Snf=umonf /
2: tetrā-yuga: in which three-fourth of human-race is virtuous; it lasts 1,296,000
years.
3/ 'Ggy&m ,k*f] vlom;rsm; ukd av;ykHpk / ESpfykHom w&m;&Sdaom acwf / 864000 ESpf&Snf=umonf /
3: dvāparā-yuga: in which a half of human-race is virtuous; it lasts 864,000 years.
4/ uvd ,k*f] vlom;rsm; ukd av;ykHpk / wykHom w&m;&Sdaom acwf / 432000 ESpf&Snf=umonf /
4: kali-yuga: in which one-fourth of human-race is virtuous; it lasts 432,000 years.
(a*gwr bk&m;&Sifonf uvd,k*fESpf 2570 Y yGifhawmfrlonf)
(Gotama Buddha attained enlightenment at 2,570 years of kali-yuga.)
,k*f 5 yg; (acwf umv) Four ages in the Buddha’s dispensation (sāsanā):
1/ 0drkwdW ,k*f ] 0dy\em r*fzkdvfedAŠmef &Ekdifaom - &Sdaom umv
1: The age of Vipassanā insight meditation, path (magga), fruition (phala) and
Nibbāna,
2/ orm"d ,k*f ] psmeform"d orxw&m;om &Ekdifaom - &Sdaom umv
2: of tranquility meditation,
3/ oDv ,k*f ] ukd,fusifhoDvom &Ekdifaom - &Sdaom umv
3: of virtue/morality,
4/ okw ,k*f ] tod^m%f A[kokwom&Ekdifaom - &Sdaom umv
4: of general knowledge,
5/ 'ge ,k*f ] ay;urf;pGef@=uJjcif;r#avmufom&Ekdifaom - &Sdaom umv /
5: of donation/charity.
,kwfav#mha=umif; ([mebm*d,) w&m;rsm; - wpfyg;pk rS q,fyg;pktxd –
(wdk;wufjcif; - 0daoobm*d, - . ta=umif;w&m;rsm; )
,krH Sm; oHo, 16 rsKd; (ucFg 16 rsKd; )
,lZem (twkdif;twm) – tpOftvmtm;jzifh 12 rkdif&Sdaom tuGmta0; / ,ckacwf t,ltqt&
6 rkdif ausmfausmfcef@&Sdaom tuGmta0; /
Yūjanā: Traditionally, a Yūjanā is about 12 miles; but it is calculated
about 6 miles now-a-day.
a,mufsm;wk@d . rdef;rrsm; rESpfoufaom t*FgvuQ%m 5 rsKd;
Five factors of a woman that man does not like:
1/ e &ly0g - &kyfrvSjcif; 1: No beauty,
2/ e abm*0g – ypPn;f OpPmr&Sdjcif; 2: no wealth,
3/ e oDv0g – uk, d fusifhw&m; r&Sdjcif; 3: no virtue,
4/ tvaom – ysif;,djcif; 4: laziness,
5/ yZÌ\ e vbwd – om;orD; r&jcif; / 5: not begetting children.
(a,mufsm;wk@d . rdef;rrsm; ESpfoufaom t*FgvuQ%m 5 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf/)
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(Five factors of a man that woman likes are opposite of the above.)
a,mufsm; jrwfw@kd . t=uHtpnf=uD; 8 rsKd; Eight thoughts of a great person:
1/ avmukw&W mw&m; ukd;yg;onf tvkdenf;oltwGufjzpf. / tvk=d uD;oltwGuf r[kwf
1: The dhamma is for one with few deaires, not for one with strong desires.
2/ a&mifh&JoltwGufjzpf. / ra&mifh&JEkdifoltwGuf r[kwf
2: The dhamma is for one who is content, not for one who is discontent.
3/ qdwfjidrf&mY arG@av#mfoltwGufjzpf. / taygif;taz: arG@av#mfoltwGuf r[kwf
3: The dhamma is for one who resorts the solitude, not for one delights
in company.
4/ =uKd;pm;oltwGufjzpf. / ysif;,dot
l wGuf r[kwf
4: The dhamma is for one who is energetic, not for one who is lazy.
5/ owd&SdoltwGufjzpf. / owdr&SdoltwGuf r[kwf
5: The dhamma is for one with mindfulness, not for one who is muddle-minded.
6/ wnf=unform"d&SdoltwGufjzpf. / rwnf=unfoltwGuf r[kwf
6: The dhamma is for one who is concentrated, not for one who is unconcentrated.
7/ ynm&SdoltwGufjzpf. / rnmrJholtwGuf r[kwf
7: The dhamma is for one who is wise, not for one who is unwise.
8/ oHo&mcsJ@ yyÌw&m; r&SdoltwGufjzpf. / oHo&mcsJ@ yyÌw&m; &SdoltwGuf r[kwf /
8: The dhamma is for one who takes delights in non-proliferation, not for one
who takes delight in proliferation.
a,mufsm; jrwfw@kd . vuQ%m 32 yg; (vuQ%m awmf 32 yg; )
a,m* Meditation, concentration, yoke, canker.
a,m* 4 yg; (tmo0 4 yg;  wl.) Four yokes:
1/ umra,m* 1: The yoke of sense-desire,
2/ b0a,m* 2: of desiring eternal existence,
3/ 'dÏda,m* 3: of wrong view,
4/ t0dZ…ma,m* / 4: of ignorance.
a,m* 3 yg; (o'Ng) Three persons (grammar):
1/ trS a,m* 1: First person,
2/ wkrS a,m* 2: second person,
3/ emr a,m* / 3: third person.
a,m*D Meditator, yoga-practitioner.
a,med Modes of generation, genitals.
a,med 4 yg; Four modes of generation:
1/ t¾Z ] OcGHtwGif;rSm yÉdoaE<aejcif; 1: Generation from the egg,
2/ ZvmAkZ ] rdcif0rf;twGif;rSm yÉdoaE<aejcif; 2: from the mother’s womb,
3/ oHao'Z ] tnSu d kdpGJjyD; yÉdoaE<aejcif; 3: from moisture,
4/ =oyygwdu ] uk,
d fxif&Sm; bGm;ueJay:vmaom yÉdoaE<aejcif; /
4: spontaneous rebirth.
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a,medaom reodum& ] ESv;kH oGif; rSefjcif; Right perception, right/positive attitude.
,k=H unfrSK o'<gw&m;. tusKd;tqufquf (puF Dokwf / rZPsdryÀmoygVd)
The most helpful process of dhammas to attain the final truth
(Caṅkī Sutta, Majjhima-paṇṇāsa):
1/ opPmw&m;odjrif jzpfay:vmjcif; - opPmEky`wWd 1: Final arrival of the truth,
2/ tm;xkwfjcif; - y"me 2: striving,
3/ ESKdifcsdefjcif; - wkve 3: scrutiny,
4/ =uKd;yrf;jcif; - O\m[ 4: application of will,
5/ qEN 5: will, zeal,
6/ w&m;ukpd l;pkduf=unf&h SKauseyfjcif; - "rRmedZPsmeuQ Eœd
6: a reflective acceptance of teachings,
7/ teuft"dy`g,fukd pl;prf;jcif; - twˆLyy&duQm 7: examination of the meaning,
8/ w&m;ukd aqmifxm;jcif; - "rR"m&%m 8: memorizing the teachings,
9/ w&m;ukd em=um;jcif; - "rR\0e 9: hearing the dhamma,
10/ em;pkduaf xmifjcif; - aomwm0"me 10: givinh ear (listening carefully),
11/ qnf;uyfjcif; - y,d&kygoe 11: paying respect,
12/ csOf;uyfjcif; - OyouFre 12: visiting,
13/ trSefw&m;[k ,k=H unfvufcHjcif; - o'<gw&m; / 13: faith as a truth.
(&)
&ufvnfqGrf; Offering food especially lunch to the monk(s) as a token
of a person’s demise after seven days.
&cJaom yk*~Kdvf 2 rsKd; Two rare persons in this world:
1/ wdwW – a&mifh&JvG,fol 1: A person who is content,
2/ wy`w – a&mifh&JrSKukd ay;wwfol / 2: a person who gives contentment.
&cJaom yk*~Kdvf 5 rsKd; Five persons rarely revealed in this world:
1/ oAŠnK bk&m; &wem
1: Buddha, the Enlightened/Awakened One,
2/ bk&m;w&m;awmfukd aumif;pGma[m=um;wwfaom w&m;a[mq&m ("rRuxdu)
2: a person who is able to teach the dhamma,
3/ w&m;em,ljyD; odem;vnfaomol
3: a person who is able to understand the dhamma,
4/ odem;vnfjyD; vkduef musifh=uHaomol
4: a person who is able to practice the dhamma,
5/ ol@aus;Zl;ukdodjyD; jyefvnfaus;Zl;qyfol /
5: a person who is greatful and thankful.
&cJaom jyKEkdifcJaom - 'kuU& - w&m; 3 rsKd; (Ak'<omoemawmfY)
Three things difficult to do in the Buddha’s dispensation:
1/ &[ef;tjzpfukd &cJjcif; 1: To be a monk,
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2/ &[ef;jzpfjyefaomfvnf; &[ef;b0Y ar$@avsmfrSKukd &cJjcif; 2: delight in monkhood,
3/ ar$@avsmfaomfvnf; w&m;ESifhtnD usifhEkdifcJjcif; /
3: practice in accordance with the dhamma.
&cJaom t&m 6 rsKd; Six rare things/persons in the world:
1/ oAŠnK bk&m;&Sif 1: Buddha, the Enlightened One,
2/ bk&m;&Sif.w&m;ukd aumif;pGm a[m=um;wwfaom yk*~Kdvf
2: a person who is able to teach the dhamma,
3/ olawmfaumif;rsm;wnf&m (rZPsdra'o) t&yfY jzpf&jcif;
3: to be born in the Middle-region (Majjhima-desa),
4/ rsufpdpaom ÁajEN rcsKd@wo Jh l. tjzpf 4: perfect sence-governance,
5/ rrkdufrJ rqGH@tol tjzpf 5: free from stupidity,
6/ aumif;rSKukokdvfjyKvkdaom qEN / 6: wish to do merit.
&ifhrm wusdyf The ten Buddhas-to-be in the near future successievly:
1/ arawW,s 1: Metteyya,
2/ &mrrif; 2: King Yāma,
3/ aumovrif; 3: King Kosala,
4/ tbdbel wf 4: Abhibhū Deva (Deity),
5/ tol&defewf 5: Asurinda Deva,
6/ 'DCaom%D ykÀm; 6: Brahmin Dīghasoṇi ,
7/ 0*F Do ykÀm; 7: Brahmin Vaṅgīsa,
8/ awma',s ykÀm; 8: Brahmin Todeyya,
9/ emVm*D&d qif 9: Elephant Nāḷāgīri,
10/ yvvJqif / 10: Elephant Palileyya.
&ifhusufapa=umif; w&m; 5 yg; Five factors to make a person matured:
1/ rdwfaqGaumif; aygif;oif;jcif; 1: Association with good friends,
2/ ukd,fusifhoDv&Sdjcif; 2: having moral conduct,
3/ tvkdenf;yg;rSKESifhpyfaompum; paom t&d,muwm 10 yg;ESifhjynfhpkHjcif;
3: speech connected with solitude, such as ‘speech of wanting little’,
4/ vkH@v0D&d,&Sdjcif; 4: effort,
&ifhusufapa=umif; (t&[wWzkdvaf &mufa=umif; - 0drkwWd y&dygpeD,) w&m; 15 yg;
Fifteen factors to make a person matured (to attain arahant-ship):
1/ o'<gw&m; r&Sdolukd a&Smif=uOfjcif; 1: Not association with the faithless,
2/ o'<gw&m; &Sdolukd aygif;oif;jcif; 2: association with the faithful,
3/ =unfndKbG,f&m o'<gw&m;ESifh ywfoufaom okwWefrsm;ukd em=um; qifjcifjcif;
3: listening and reflecting discourses that cause faith,
4/ ysif;,dolukd a&Smif=uOfjcif; 4: not association with the lazy,
5/ =uKd;pm;olukd qnf;uyfaygif;oif;jcif; 5: association with the energetic,
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6/ =uKd;pm;rSK 0D&d,ESifh ywfoufaom okwWefrsm;ukd em=um;qifjcifjcif;
6: listening and reflecting discourses that cause effort,
7/ arhavsmh ayghayghaeolukd a&Smif=uOfjcif; 7: not association with the unmindful,
8/ owdw&m; tav;xm;olukd rSD0Jjcif; 8: association with the mindfull,
9/ owdyÏmefESifh ywfoufaom okwWefrsm;ukd em=um; qifjcifjcif;
9: listening and reflecting discourses that cause mindfulness,
10/ orm"d r&Sdoludk a&Smif=uOfjcif;
10: not association with the unconcentrated,
11/ orm"d &Sdou
l kd aygif;oif;jcif; 11: association with the concentrated,
12/ orm"dESifh ywfoufaom okwWefrsm;ukd em=um;qifjcifjcif;
12: listening and reflecting discourses that cause concentration,
13/ ynmrJhukd a&Smif=uOfjcif; 13: not association with the foolish,
14/ ynm&Sdukd aygif;oif;jcif; 14: association with the wise,
15/ eufeJaom ynmESifh ywfoufaom okwWefrsm;ukd em=um; qifjcifjcif; /
15: listening and reflecting discourses that cause wisdom.
&nfrSef;&m bkHb0ok@d a&mufapEkdifaom w&m; 5 yg; (ocFg&kyywWo
d kwf / Oy&dyÀmoygVd)
Five dhammas that lead to one’s desired realm/destination:
1/ o'<g 1: Faith,
2/ oDv 2: virtue,
3/ okw 3: learning,
4/ pm* 4: geberosity,
5/ ynm 5: wisdom.
&Ïygv okwv
f m 4 yg;aom w&m;tpk ] "rRKa'No 4 yg;
Four summaries of the dhamma (Raṭṭha-pāla Sutta):
1/ avmuonf tjrJr&Sd / ao&Gm odk@ a&S@&SK aqmifae.
1: Life in the world is unstable; it is swept away (leading to death);
2/ avmurSm rSDckd&m tppfr&Sd / tpkd;r&
2: life in the world has no shelter and no protection;
3/ avmurSm uk,
d fykdif r&Sd / tm;vkH;ukd pGef@cGgoGm;&rnf
3: life in the world has nothing of its own; one has to leave all and pass on;
4/ avmuonf jynfhonfr&Sd / ra&mifh&JEkdif=u / w%Sm.u|ef jzpfae=uonf
(tjrJwrf; vkcd sif &csif jzpfcsif aeonf) /
4: life in the world is incomplete, insatiate, the slave of craving.
&wem 3 yg; The Triple Gem, the Three Jewels:
1/ Ak'< - bk&m; 1: Buddha,
2/ "rR – w&m; 2: Dhamma,
3/ oHCm - &[ef;oHCm / 3: Saṃgha (order of monks).
&wem 3 yg;tm; av;pm;jrwfEkd;aom ewfw@kd . tjcm;ewfrsm;tay: omvGefcsuf 10 rsKd;
Ten surpassed-respects of the deities who take refuge in Buddha, dhamma and
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saṃghas than the deities who do not take refuge in them:
1/ 'dAŠ tm,k – ewfw@kd . oufwrf; 1: In celestial life span,
2/ 'dAŠ 0À – ewfwd@k . tqif; 2: in celestial beauty,
3/ 'dAŠ okc – ewfwd@k . csrf;om 3: in celestial happiness,
4/ 'dAŠ ,o – ewfw@kd . tjcHt&H tausmftapm 4: in celestial fame,
5/ 'dAŠ tm"dyaw,s – ewfwd@k . tpkd;&jcif; 5: in celestial sovereignty,
6/ 'dAŠ &ly - ewfwd@k . &lyg&kH 6: in celestial forms,
7/ 'dAŠ o'N - ewfwd@k . o'Ng&kH 7: in celestial sounds,
8/ 'dAŠ *E< - ewfwd@k . *E<m&kH 8: in celestial ordours,
9/ 'dAŠ &o - ewfwd@k . &om&kH 9: in celestial tastes,
10/ 'dAŠ azmÏAŠ – ewfwd@k . azmÏAŠm&kH / 10: in celestial tangable objects.
&wem 3 yg;av;pm; ,k=H unf =unfnKdolrsm; tm;&auseyfpGm usL;&ifhbG,f ok;H yg;
(a*gwruapwd,okwf / wduedygw / t*FkwW&ygVd)
Happy utterances for those who is faithful in the Triple Gem:
1/ orRmorŠKa'<g b*0g – opPmav;yg;ukd ukd,fawmfwikd f xkd;xGif;odawmfrlaom bk&m;ygwum; /
1: The Blessed One is perfectly enlightened!
2/ oGmuQmawm "arRm – aumif;pGma[m=um;tyfaom w&m;awmfygwum; /
2: The Dhamma is well expounded by the Blessed One!
3/ oky`ÉdyaEMm oHaCm – aumif;pGm usifh=uHawmfrl=uaom oHCmawmfrsm;ygwum; /
3: The Saṃgha (community of monks) practices well the path!
&wem 7 yg; (ygVdawmfvm)
Seven kinds of gem/jewel (in accordance with the Pāli Scriptures):
1/ a&$ 1: Gold,
2/ aiG 2: silver,
3/ ykvJ 3: pearl,
4/ ywWjrm; 4: ruby,
5/ a=umifrsuf&GJ 5: cat’s eye,
6/ pdef 6: diamond,
7/ oEœm / 7: coral.
&wem 7 yg; avmuD avmukwW&m ESKdif;,SOfjcif;
Seven kinds of gem worldly and unworldly compared:
1/ [d&D ] raumif;rSKrS &Sufjcif; - aiG 1: Moral shame - silver,
2/ =owy` ] raumif;rSKrS a=umufjcif; - a&$ 2: Moral dread - gold,
3/ okw ] t=um;tjrifrsm;jcif; - oEœm 3: knowledge - coral,
4/ o'<g ] ,k=H unfjcif; - jr 4: faith - emerald,
5/ oDv ] uk, d fusifhw&m; - ykvJ 5: morality - pearl,
6/ pm* ] pGef@=uJay;urf;rSK - &wemrsm; 6: generosity - jewels,
7/ ynm ] tod^m%f - pdef / 7: wisdom - diamond.
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&xm; 500 ESifh taqmifta,mif&&Sdaom trsKd;orDD; 3 a,muf (bk&m;&Sifvufxufawmf)
Three ladies who received 500 chariots and royal emblems from their
respective parents at the time of Lord Buddha:
1/ pkENDrif;orD; / AdrŠdom&rif;=uD;. orD;awmf
1: Princess Cundī, daughter of King Bimbisāra,
2/ 0domcg ausmif;tr=uD; / "eÌ, olaX;.orD;
2: Visākhā the monastery donor, daughter of Dhanaṅcaya the rich,
3/ okrem / aumovrif;=uD;. orD;awmf
3: Princes Sumanā, daughter of King Kosala.
&efjidrf;a=umif; w&m; 4 yg; ('DCm0k 0wˆK)
Four guidelines to get rid of enmity (The Story of Dīghāvu):
1/ &efpukd wkad p 1: Not prolonging the cause of enmity,
2/ rdwfpukd &Snaf p 2: not shorting the term of friendship,
3/ &efrvku d &efjyKd. 3: Friendliness eliminates enmity.
4/ &efvdu k &efykd. / 4: Resentment begets revenge.
&efjiKd;ESifh ywfoufjyD; yk*~dKvf 3 rsKd ; (aum" - trsufxGuf rauseyfrSK &efjidK; - ESifh ywfoufjyD;
yk*~dKvf 3 rsdK; )
&efjiKd;ajya=umif; w&m; 5 yg; Five things to get rid of anger/hatred/ill-will:
1/ arwWm bma0wAŠm ] arwWmw&m; yGg;rsm;jcif; 1: Practicing loving-kindness,
2/ u&k%m bma0wAŠm ] oem;u&k%m w&m; yGg;rsm;jcif; 2: practicing compassion,
3/ OayuQm bma0wAŠm ] OayuQmw&m; yGg;rsm;jcif; 3: practicing equanimity,
4/ towd reoduma&m ] arhaysmufypfvdkufjcif; 4: forgetting the anger-object,
5/ urR\uwm t"dÏmwAŠm ] ol@uHESifh olyJ[k ESv;kH oGif;jcif; /
5: contemplation/pondering on one’s own kamma.
&efjiKd;zGJ@jcif; ta=umif; 10 yg; (tmCmw 0wˆK 10 yg; )
&efjiKd;zGJ@jcif;. qkd;usKd; 7 rsKd; (trsufa'go. qkd;usKd; 7 rsKd; )
&efjzpfa=umif; jiif;ckHa=umif; w&m; 2 yg; Two causes of quarrel:
1/ umrm&m*gbdeda0o0dedAE< yvda*" y&d,Ïk me taZPsmome a[wk – ig;yg;tm&kH umr*k%f
w&m;wkd@a=umifh rif; / ykÀm; / olaÏ; vlom;wkd@onf jiif;ckH &efjzpf=uukef. /
1: Quarrelsome due to sensual pleasure,
2/ 'dÏd&m*gbdeda0o0dedAE< yvda*" y&d,Ïk me taZPsmome a[wk – t,l0g' ,k=H unfrSK
tpGJ=uD;jcif; ESpfoufauseyfjcif; wkd@a=umifh &[ef;wk@d onf jiif;ckH&efjzpf=uukef. /
2: quarrelsome due to views/believes/opinions/ideologies.
&efjzpfa=umif; w&m; 6 yg; (0d0g' rlv - &efjzpfa=umif; - w&m; 6 yg; )
&eforl sKd; 2 yg; Two enemies:
1/ twGif;&ef - avmb a'go rme ponfh udavomrsm;
1: Inward-enemy = greed, hatred, conceit etc.
2/ tjyif&ef - "g;jy olc;kd rif;qkd; rif;npf ponfrsm; /
2: outward-enemy = robber, thief, bad government etc.
[448]
&eforl sKd; 5 yg; Five enemies:
1/ a& 1: Water – flood etc.
2/ rD; 2: fire,
3/ rif;qkd; rif;npf 3: bad king/government,
4/ ckd;ol 4: thief/robber,
5/ tarGcHqkd; / 5: bad inheritor.
&yfjypf 8 yg; Eight uncongenial locations:
1/ i&J 1: Hell,
3/ jydwWm (tok&u,f) 3: hungry ghost,
4/ t&ly ESifh tonowf jA[Rm 4: formless and mindless brahma,
5/ ypP Eœ&pf t&yf 5: remote location, i.e., where Buddha’s
teachings cannot reach,
6/ t,lrSm;ol 6: wrong viewer,
7/ vlpOf rrSDol 7: dull/deformed person,
8/ omoemy tcg 8: outside the appearance of Buddha.
&yfjypf 9 yg; / txufyg 8 yg;xJY Nine uncongenial locations:
9/ rZPsdr a'oY ynm&Sdolawmfaumif;jzpfaomfvnf; bk&m;&Sif ryGifhxGef;jcif; - wpfyg;xyfxnfyh g /
Add one more into the above:
9: Even though a bright person was born in the Middle Region (Majjhima-desa),
Buddha does not appear there and then.
&vG,f a&mifh&JvG,faom t&m 4 rsKd;
Four things easily available for content persons (monks):
1/ yHoul ouFef;aqmifjcif; 1:Wearing rag-robes,
2/ qGrf;cHpm;jcif; 2: alms-food,
3/ opfwpfyif&if; 0g;wpfyifatmufrSm aejcif; 3: the root of a tree as lodging,
4/ EGm;usifi,faq;ukd okH;jcif; / 4: bull-urine as medicine.
&oo& 3 vk;H The three short vowels:
t Á O
A i u
&aoh &[ef;wkd@. csrf;om 8 yg; (or%okc 8 yg; )
&[ef; Monk, priest, clergy, striver.
&[ef; 3 rsKd; Three kinds of monk:
1/ &[Eœmjzpfvrd fhrnf[k ar#mfvifhbG,rf &Sdaom 'k\Dv &[ef;
1: An amoral monk no hope for arahant-ship,
2/ &[Eœmjzpfvrd fhrnf[k ar#mfvifhbG,&f Sdaom oDv0Eœ &[ef;
2: a moral monk hoping for arahant-ship,
3/ &[EœmjzpfjyD;aom &[ef; /
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3: a monk already attained arahant-ship.
&[ef; 3 qifh/rsKd; Three stages of monks:
1/ tEk / e0 - &[ef;cHjyD;onfrS ig;0g&onfh txd
1: Anu or Nava = one to five years (vassas) of age after ordination,
2/ rZPsdr – ig;0grS q,f0g &onfh txd
2: Majjhima = five to ten years (vassas) of age after ordination,
3/ ax& - q,f0g&onfrS txuf (0g ESpfq,fausmfv#if r[max&f [kac:onf) /
3: Thera = ten and above years (vassas) of age after ordination.
(Over 20 years (vassas) of monkhood is called Mahā-thera.)
&[ef;aumif;wk@d . vuQ%m 4 yg; Four qualities of virtuous monks:
1/ aomwm ] bk&m;tqkH;trrsm;ukd oif=um;avhvm emcHrSwo
f m;jcif;
1: Listening to the Buddha’s teachings,
2/ [Eœm ] umr0dwufpaom udavomrsm;ukd owfjzwfEkdifjcif;
2: working hard to destroy mental impurities,
3/ cEœm ] tcsrf;tyl a0befrSKponfrsm;udk onf;cHEkdifjcif;
3: forbearance of heat, cold, criticism etc.,
4/ *Eœm ] edAŠmefvrf;a=umif;ukd aumif;aumif;=uD; oGm;Ekdifjcif; /
4: capable of going to nibbāna.
&[ef;aumif;wk@d . vuQ%m 7 yg; Seven qualities of virtuous monks:
1/ "rRnL – ygVdawmfukd odjcif; 1: Knower of the text,
2/ twˆnL - teuft"dy`g,fukd odjcif; 2: of the meaning,
3/ twWnL – rdrdu, kd fudk odjcif; 3: of oneself,
4/ rwWnL – twkid f;twmukd odjcif; 4: of the amount,
5/ umvnL - tcsdefudk odjcif; 5: of the time,
6/ y&donL – y&dowfukd odjcif; 6: of the audience,
7/ yk*~vya&my&nL – yk*~Kdvfa&;tajctaeukd odjcif; / 7: of the individual’s character.
&[ef;aumif;. =uD;yGg;pnfyifa=umif; w&m; 11 yg;
Eleven factors that make a monk increased/grown in the Buddha-sāsanā:
(EGm;ausmif;om; / EGm;xdrf;aumif;. t*Fg 11 yg;ESifh ,SOf=unfh&ef)
1/ r[mbkwfav;yg; Oyg'g&kyfrsm; (&kyfykHo¾mef) ukdodjcif;
1: Knowing the four great elements and their derived,
2/ ol,kwfvuQ%m olawmfaumif; vuQ%mukd odjcif;
2: knowing the characteristics of the evil and of the virtuous,
3/ raumif;aomt=uHtpnf (rdp>m0dwuf) rsm;ukd y,fazsmufjcif;
3: getting rid of bad thoughts,
4/ rsufpd em;paom tm&kHrsm;ukd apmifhpnf;xdrf;odrf;jcif;
4: guarding the sense-doors,
5/ w&m;ukd em;vnfatmif us,fjyef@pGm a[m=um;wwfjcif;
5: ability to expound the dhamma deep and wide,
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6/ wwfodem;vnfolrsm;ukd tcgtm;av#mfpGm ar;jref;wwfjcif;
6: association with and asking questions the wise,
7/ w&m;awmf. teuft"dy`g,fukd oabmusESpfjcKdufavmufatmif odem;vnfjcif;
7: understanding the dhamma with delight,
8/ r*~if&Spfyg;ukd odem;vnfjcif;
8: understanding the eightfold path,
9/ owdyÏmefav;yg;ukd odem;vnfjcif;
9: understanding the four foundations of mindfulness,
10/ tvSLcH,l&mY twkid f;twmukd odjcif;
10: knowing the limit of receiving the requisites,
11/ ax&f=uD;0g=uD;rsm;ukd arwWmxm; jyKpk&kdaojcif; /
11: serving and respect the elderly monks.
(&[ef;qkd;. qkwf,kwfysufpD;a=umif; w&m; 11 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Eleven factors that make a monk decreased/fallen in the Buddha-sāsanā are
&[ef; usifh0wf 6 yg; Six duties/responsiblities/obligations of a monk to his supporters:
1/ raumif; jrpfwm 1: Restrain the devotees from evil;
2/ aumif;&m n$efvpf 2: encourage them to do good;
3/ topf a[m=uL; 3: teaching what they do not know;
4/ embl; xyfrH 4: clarifying what has been taught them;
5/ ewfxH wif&m 5: showing and guiding them the way that leads
to the higher standard;
6/ arwWm vnf;jyK 6: showing them compassion/love.
&[ef;rSK / ajcmufck vGefaojcm /
&[ef; usifh0wf w&m;awmfudk aumif;aumif;usifh&jcif;. tusKd; 4 yg; (b'Ngvdokwf / rZPsdryÀmoygVd)
Four benefits of monkhood being well-practiced:
1/ bk&m;&Sif uJ&h Jhawmfrrljcif; 1: No censure by the Buddha (teacher),
2/ oDwif;okH;az: olawmfaumif;rsm; ruJh&Jhjcif; 2: by fellow-monks,
3/ ewfrsm; ruJ&h Jhjcif; 3: by deities,
4/ rdrdud,
k fudk ruJh&Jhjcif; / 4: by oneself.
(&[ef; usifh0wf w&m;awmfukd aumif;aumif;rusifh&jcif;. qkd;usKd; 4 yg;rSm txufygwkd@rS
(Four faults of monkhood being ill-practiced are opposite of the above.):
&[ef; cH Ordination, initiation into the Buddhist order.
&[ef; csrf;om 8 yg; (or%okc 8 yg; )
&[ef;i,f (e0bduQK) wk@d tm; owdyÏmefw&m;tm;xkwf&ef bk&m;&Sif wkdufwGef;awmfrljcif;
(omvokwf / owdyÏmeoH,kwf / r[m0*~oH,kwWygVd)
Lord Buddha had urged young monks to practice ‘the foundation of
mindfulness’. (Sāla sutta, Saṃyutta Nikāya)
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&[ef;i,f &[ef;jzpfopfprsm;ukd qkH;rn$ef=um;&rnf w&m; 5 yg;
Five dhammas to teach newly-ordained monks:
1/ ygwdarmuQoH0&oDv ESifh jynfhpkH&ef 1: To follow the vinaya-rules,
2/ ÁajEN apmifhpnf;&ef 2: to guard the senses,
3/ pum;enf;&ef 3: to talk less,
4/ awmausmif;Y ae&ef 4: to dwell at a forest,
5/ tjrifrSef&Sd&ef / 5: to have right view.
&[ef;i,f. tem*wfta&; ar#mfawG;jyD; =uKd;pm;tm;xkwfjcif; 5 rsKd;
Five thoughts of a young monk for praticing meditation:
1/ ig tkdrif;vmaomf w&m;tvkyf aumif;aumif;tm;xkwfEkdifrnfr[kwf / ok@d a=umifh ,ck rtkdrSD
r&ao;aomw&m; &atmif=uKd;pm;tm;xkwfrnf /
1: When old age comes, I cannot practice meditation hard; so I must do it now.
2/ ig tema&m*g pGJuyfvmaomf w&m;tvkyf aumif;aumif;tm;xkwfEkdifrnfr[kwf / ok@d a=umifh
,ck tema&m*g rpGJuyfrSD r&ao;aomw&m; &atmif=uKd;pm;tm;xkwfrnf /
2: When sickness comes, I cannot practice meditation hard; so I must do it now.
3/ iwfrGwfacgif;yg;ab; qkdufvmaomf w&m;tvkyf aumif;aumif;tm;xkwfEkdifrnfr[kwf /
ok@d a=umifh ,ck xkt
d iwfab;rqkdurf SD r&ao;aomw&m; &atmif=uKd;pm;tm;xkwfrnf /
3: If famine comes, I cannot practice meditation hard; so I must do it now.
4/ olykefab; ppfab;qkdufvmaomf w&m;tvkyf aumif;aumif;tm;xkwEf kdifrnfr[kwf /
ok@d a=umifh ,ck xkpd pfab;rqkdurf SD r&ao;aomw&m; &atmif=uKd;pm;tm;xkwfrnf /
4: If war-time comes, I cannot practice meditation hard; so I must do it now.
5/ oHCm*kd%f;uGv J maomf w&m;tvkyf aumif;aumif;tm;xkwfEkdifrnfr[kwf / ok@d a=umifh
,ck *kd%f;ruGrJ SD r&ao;aomw&m; &atmif=uKd;pm;tm;xkwfrnf /
5: If the order of monks splits, I cannot practice meditation hard; so I must do
it now.
&[ef;ppf &[ef;rSef jzpf&ef w&m; 18 yg; (or% jA[R% tppftrSefudk jyKwwfaom w&m; 18 yg; -
r[m t\yk& okwf )
&[ef;wumcHjcif; (bk&m;&Sifvufxufawmf pdwWol=uG,fonf ypPnf;av;yg;wumjyKI i,foil ,fcsif;
tapvu\y ukd &[ef;jyKay;onf (tapvu\yokwf / pdwW0*f / oVm,we0*~oH,kwyW gVd)
A rich lay-person, Citta by name, pledged to support a newly ordained monk,
Acelakassapa, who was his friend from boyhood, with four requisites at the time
of Lord Buddha.
(Acelakakassapa Sutta, Saḷāyatana-vagga, ‘the Connected Discourses’)
&[ef;wk@d qGrf;twGuf &nfrSef;Iowfjcif;. tjypf 5 yg; (ZD0uokwf / rZPsdryÀmoygVd)
Five demerits/defects of killing animal for monk’s food:
1/ wd& p>mefukd owf&efaqmif,lckdif;jcif;jzifh tukov
kd fw;kd jcif;
1: A person lays up much demerit by saying, ‘Go and fetch that animal’;
2/ wd& p>mefukd v,fyif;qGJaqmif,lvmjcif;jzifh tukov
kd fw;kd jcif;
2: A person lays up much demerit when the animal is led along with a neck-halter;
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3/ owf=u[k ckdif;apjcif;jzifh tukokdvfw;kd jcif;
3: A person lays up much demerit by saying “Go and slaughter the animal”;
4/ towfcH&aomwd& p>mef qif;&Jonfukd jrifjyD; tukokdvfwkd;jcif;
4: A person lays up much demerit by seeing the slaughtered animal’s pain
and grief;
5/ &[ef;awmfrsm;tm; rtyfpyfaomtom;ukd qufuyfjcif;jzifh tukokdvfw;kd jcif; /
5: A person lays up much demerit by providing food that is not permissible.
&[ef;wk@d . tajccHoabm 5 yg; Five general characteristics of monks:
1/ onf;cHrSK oDvpif=u,frSKukd tvkd&Sdjcif; 1: Monk’s aim: patience and pure conduct,
3/ oDvv#if wnf&m&Sdjcif; 3: resolve: virtue,
4/ a=umifh=ur&SdrSKukd ESvkH;oGif;jcif; 4: want: nothing,
5/ yef;wkid f – edAŠmefukd rsufarSmufjyKjcif; / 5: ideal: Nibbāna.
&[ef;wk@d tm; (&Sifom&dykwW &Sifarm*~vmefw@kd OD;aqmifonf) qlnHyGufavm&kduaf e=uI bk&m;&Sif
ESifxkwfawmfrljcif;
(pmwkrokwf / rZPsdredum,f ? ,aomZokwf / O'geygVd )
Lord Buddha ordered monks headed by Sāriputta and Moggalāna to get out
from His present because they were very loud and noisy.
(Cātuma Sutta, Majjhima-nikāya, The Middle Length Discourses and Udāna)
&[ef;awmfrsm; 7 &uf=um 0gyefomG ;Ekdifaom ta=umif; 3 yg; (wkH 3 wkH ] 0gwGif;umvY &[ef;awmfrsm;
7 &uf=um 0gyefomG ;Ekdifaom ta=umif; 3 yg; )
&[ef;awmfrsm; usifhyGg;p&m - 'g,um 'g,u d mrrsm;. vSL'gef;rSKESifhywfoufI &[ef;awmfrsm;
xm;&rnfph dw"f mwf (ed'ge0*~ / u\yoH,kwyW gVd)
Right attitude/thought of a good monk regarding gift of the lay-person
(The Connected Discourses):
1/ ay; vSLonfjzpfap 1: Lay-persons give him (a monk)
2/ ray;rvSLonfjzpfap 2: or not;
3/ rsm;rsm; vSLonfjzpfap 3: give him much
4/ enf;enf; vSLonfjzpfap 4: or a little;
5/ aumif;aumif; vSLonfjzpfap 5: give him fine things
6/ nHn h Hh vSLonfjzpfap 6: or shabby things;
7/ jrefjrefqefqef vSLonfjzpfap 7: give him promply
8/ aES;aES; (aemufus) vSLonfjzpfap 8: or slowly;
9/ &kd&kdaoao vSLonfjzpfap 9: give him respectfully
10/ r&kdrao vSLonfjzpfap – 10: or disrespectfully,
&[ef;awmfonf auseyfESpfoufrSK rauseyf pdwfysufrSK rjzpf& /
the monk should not experience pain nor pleasure.
&[ef;awmfrsm; =uD;yGg;a=umif; (ty&d[med,) w&m; 7 yg;
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(ty&d[med, w&m; 7 yg; - &[ef;awmfrsm; twGuf )
&[ef;awmfrsm; pnf;a0;=um&m0,f jyK&ef 2 csuf
Two things assemble of monks should do:
1/ "rRD uxm – w&m;pum; aqG;aEG;ajym=um;jcif; 1: Talk on the dhamma,
2/ t&d, wk%SDbm0 – jrihfjrwfaom qdwfqdwfaejcif; / 2: noble silence.
&[ef;awmfrsm; wHckd;rjy& (vlom;rsm;=unfnKd tHh=ovmatmif &[ef;awmfrsm; wHc;kd jy=u&ef au0Ã
olaX;om;u bk&m;&Siftm; av#mufxm;onfukd bk&m;&Sifu okH;=udrfwikd f y,fawmfrljcif; )
&[ef;awmfrsm; ypPnf;av;yg;ukd tvSLcH,l okH;aqmifrSK&mqifjcif&rnfh tcsuf 2 yg; (rwWnKwm 2 rsKd;
- &[ef;awmfrsm; ypPnf;av;yg;ukd tvSLcH,l okH;aqmifrSK - )
&[ef;awmfrsm; rjyKrusifhoifhonfrsm; - um,dutempm& (ukd,ftrlt,m tjyKtrlESifh pyfv#if;jyD;
&[ef;awmfrsm; rjyKrusifhoifhonfrsm; - um,du tempm& - )
&[ef;awmfrsm; rajymrusifhoifhonfrsm; - 0gpodutempm& (ESKwfpum;ESifh pyfv#if;jyD; &[ef;awmfrsm;
rajymrusifhoifhonfrsm; - 0gpodu tempm& - )
&[ef;awmfrsm; rarhtyfaom (atmifharhtyfaom) ae&m 3 rsKd;
Three places not to be forgotten by a monk:
1/ qHrkwfqdwfy,fjyD; &Sif&[ef;jyKaom ae&m 1: The place of ordination,
2/ opPm av;yg; odjrifaom ae&m 2: of enlightenment,
3/ &[Eœmjzpfaom ae&m / 3: of attaining arahant.
&[ef;awmfrsm; rvnfrywfoifhaom tdrf/rdom;pk . t*Fg 9 yg;
Nine conditions of a house to which a monk should not visit:
1/ &kdaopGm c&D;OD; r=uKdjcif; 1: Not warmly welcome,
2/ &kdaopGm &Sdckd;rSK rjyKjcif; 2: not respectfully worship,
3/ oifhav#mfaom ae&m ray;jcif; 3: not give a proper seat,
4/ vSLbG,f0wˆKukd uG,0f Sufxm;jcif; 4: hide the things suitable to be offered,
5/ vSLbG,frsm;rsm;&Sdygv#uf enf;enf;omvSLjcif;
5: have many things but offer a few/little,
6/ aumif;rGefaom vSLbG,f&Sdygv#uf tnHhpm;ukdom vSLjcif;
6: offer poor quality-things though having high-qualities,
7/ r&kdrao ay;vSLjcif; 7: offer disrespectfully,
8/ &[ef;awmfxH csOf;uyfrSK rjyKjcif; 8: not stay near the visitor-monk,
9/ w&m;a[majymu &kdaopGm rem,ljcif; /
9: not respectfully listen to while teaching.
(&[ef;awmfrsm;vnfywfoifhaom tdrf/rdom;pk. t*Fg 9 yg;rSm txufygwkd@rSqef@usifbufjzpfonf/)
(Nine conditions of a house to which a monk should visit are opposite of the
above.)
&[ef;awmfrsm; rdrdukd,fukd owfao=ujcif; / bk&m;&Sifvufxufawmf
(a0omvDokwf / tmemygeoH,kwf / r[m0*~oH,kwWygVd)
Monks killed by themselves at the time of Lord Buddha
(Vesālī Sutta, Mahā-vagga Saṃyutta Pāḷi, ‘The Connected Discourses’)
[454]
&[ef;awmfrsm; owdxm;p&m (t*~dcaE<myrokwf – owWuedygw / t*Fkw&W ygVd)
Be alert, O Monks! (The Gradual Discourses):
1/ ukd,fusifhoDv r&Sdaom &[ef;onf – rdef;rysKdtvSrsm;ESifh zufayG@ae&jcif;xuf – rD;ykH=uD;ukd
zufayG@ae&jcif;u aumif;jrwfomvGef. /
1: For an immoral monk, embracing a great mass of fire is better than embracing
a beautiful lady.
2/ ukd,fusifhoDvr&Sdaom&[ef;onf –ol@tm; 'g,um'g,dumrrsm; &Sdckd;jcif;ukd om,mjcif;xuf –
tm;aumif;aoma,mufsm;wpfa,mufu ol. ajcovkH;ukd om;a&=uKd;jzifh qGJywfjyD; ta&jzwf
tom;jzwf ta=umjzwf t&kd;jzwfxdatmif ESdyfpufcH&aom qif;&Ju aumif;jrwfomvGef. /
2: A strong man twisted a firm horse-hair rope around his both calves and rubbed
so that the rope cut the skin, the under-skin, the flesh, the sinew and cut the
bone. For an immoral monk, the pain of such torture is better than his
enjoyment from the homage of lay-persons.
3/ ukd,fusifhoDv r&Sdaom &[ef;onf –ol@tm; 'g,um'g,dumrrsm; vuftkyfcsDrkd;jcif;ukd om,m
jcif;xuf - &if0ukd xufvSpGaom vSrjzifh xkd;cH&jcif;qif;&Ju aumif;jrwfomvGef. /
3: For an immoral monk, the pain of sharp sword striking his chest is better than
his enjoyment respectfully pressing/folding palms by the lay-persons.
4/ ukd,fusifhoDv r&Sdaom &[ef;onf 'g,um'g,dumrrsm; vSL'gef;aom ouFef;ukd 0wf&kHaejcif;
xuf – avmavmylawmufavmifaeaom oHyljym;ukd &pfywfaexkid fjcif;u aumif;jrwfomvGef. /
4: For an immoral monk, wrapping his body with a red-hot sheet of burning iron
is better than his enjoyment from the robes given in faith by lay-persons.
5/ ukd,fusifhoDv r&Sdaom &[ef;onf 'g,um'g,dumrrsm; vSL'gef;aom qGrf;ukd okH;aqmif
aejcif;xuf ylvSpGmaom oHaumufjzifh cHxGif;ukdx;kd zGifhjyD; avmavmylawmufavmifaeaom
oHaxGcJudk cHxGif;xJokd@ xnfhcH& jcif;u aumif;jrwfomvGef. /
5: For an immoral monk, having opened his mouth with a red-hot iron spike and
hurling into his mouth a red-hot iron burning-ball is better than his enjoyment
from the food received on alms-round and given in faith by the lay-persons.
6/ ukd,fusifhoDvr&Sdaom &[ef;onf 'g,um'g,dumrrsm; vSL'gef;aom anmifapmif;tdyf,mukd
ok;H aqmifaejcif;xuf – tm;aumif;aoma,mufsm;u &[ef;. ykckH;rS zdESdyfjyD; avmavmyl
awmufavmifaeaom anmifapmif;ukÉifay: xkid fae&jcif;u aumif;jrwfomvGef. /
6: For an immoral monk, sitting or lying on a red-hot iron bed or chair is better
than his enjoyment from a bed/chair given in faith by the lay-persons.
7/ ukd,fusifhoDv r&Sdaom &[ef;onf 'g,um'g,dumrrsm; vSL'gef;aom ausmiff;ukd okH;aqmif
aejcif;xuf – tm;aumif;aoma,mufsm;u &[ef;.ajcrSuikd fjyD; aZmufxkd;rkd;ar#mf
avmavmylaeaom a=u;tkd;xJo@kd txnfch H&jcif;u aumif;jrwfomvGef. /
7: A strong man, having gripped him, heels up, head down, downs into a red-hot
iron burning cauldron. For an immoral monk, such pain is better than his
enjoyment from an building/abode given in faith by the lay-persons.
(rSwfcsuf – ta=umif;rSm ukd,fusifhoDv r&Sdaom &[ef;onf ,ckb0Yom txufaz:jyyg
um,du 'kuQ wpfckckukd cHpm;&onf / oHo&mok@d ryg / 'g,um'g,dumrwkd@vSL'gef;aom
[455]
ypPn;f rsm;ukd okH;aqmifcHpm; jcif;a=umifh oHo&mwav#mufvkH;Y tyg,fi&J paom'kurQ sm;ukd
=udrfzefrsm;pGm cHpm;&rnf/)
(Note: The reason is that an immoral monk suffers above mentioned physical pain
just in this present life. The pain does not follow life after life. But his consuming
of the requisites offered respectfully by the lay-persons is immoral. Such immoral
act can make him painful in many lives such as reborn in the woeful states.)
&[ef;awmfrsm; twlae=uykH 2 rsKd; Two social intercouses of monks:
1/ toEœ oEdM0go – tcsif;csif;tqkH;tr rcH / rolawmfwkd@. twlaejcif;
1: Unworthy community of monks not admonishing each others,
2/ oEœ oEdM0go – tcsif;csif;tqkH;tr cH,l / olawmfpifw@kd . arwWmu&k%mESifh twlaejcif; /
2: worthy community of monks admonishing each others with love and
compassion.
&[ef;awmfrsm; tjrJrjywf qifjcifESvH;k oGif;&rnfh w&m; 10 yg;
Ten dhammas a monk should consider/contemplate normally:
1/ igonf &kyf&nftqif; azgufjyefrnf 1: My body is changing.
2/ ig.toufarG;rSK olwyg;wkd@ESifh qufpyfaeonf 2: My livelihood depends on others.
3/ ightoGiftjyif tjyKtrlonf vlw@kd ESifh jcm;em;oifhonf / jcm;em;.avm
3: My behaviors should differ from ordinary/lay persons.
4/ ighud,
k if g uk,
d fusifhoDvjzifh pGyfpGJEkdifonfavm
4: Am I accused of by myself regarding virtue?
5/ oDwif;okH;abmfwd@k u ighukd ukkd,fusifhoDvjzifh pGyfpGJEkdifonfavm
5: Am I accused of by fellow-persons regarding virtue?
6/ igonf tcsdefra&G; cspfcifESpfoufolwkd@ESifh &SifuJG aouGJ uGJEkdifonf
6: Separation with loved-ones may happen at any time.
7/ uHomv#if igh.ukd,yf kdifOpPm ukd,yf kdiftarG jzpfonf
7: Kamma alone is my own possession/heritage.
8/ igonf tcsdefudk rnfo@kd ukefvGefapoenf; 8: How do I use day and night up?
9/ igonf qdwfjidrf&mY arG@avsmf.avm 9: Do I take delight in solitude?
10/ igonf r*f^m%f zkdv^f m%fukd &jyDavm /
10: Have I attained the path (magga) and the fruit (phala)?
&[ef;awmfrsm; . ausmif; 10 rsKd; (ausmif; - bkef;=uD;ausmif; - 10 rsKd; )
&[ef;awmfrsm; . npfnL;a=umif;w&m; 4 yg; Four stains of monks:
1/ ao&nfao&uf aomufpm;jcif; 1: Using alcoholic drinks,
2/ arxkefrSK jyKjcif; 2: enjoying sex,
3/ a&$aiG ukdifaqmifjcif; 3: handling money and gold,
4/ rw&m;ojzifh toufarG;jcif; / 4: wrong livelihood.
&[ef;awmfrsm; Oykof y0g&%m jyKpY aqmif&Guf&rnfh tvkyfudpP 4 rsKd; (ykAŠupd P 5 yg; )
&[ef;awmfrsm; Oykof y0g&%m rjyKrSD aqmif&Gufxm;&rnfh tvkyfupd P 4 rsKd; (ykAŠu&% 4 yg; )
&[ef;awmfrsm;tm; tusKd;=uD;rm;atmif qnf;uyfenf; 9 rsKd; (a'0wmokwf / e0uedygw / t*Fkw&W ygVd)
[456]
Nine factors of how to approach monks well for lay persons:
1/ rdrdtdrfokd@ csOf;uyfvmaom&[ef;awmfrsm;tm; tdrf&Sifrsm;u c&D;OD;=uKdjcif;
1: When a monk approaches a house, the family-members of it rise up
in an aggreable way.
2/ &Sdckd;jcif; 2: They pay homage in an aggreable way.
3/ ae&may;jcif; 3: They offer a seat in an aggreable way.
4/ tiftm;av#mfpGm a0befvSL'gef;jcif; 4: They donate as their limit allows.
5/ w&m;em,l&ef csOf;uyfjcif; 5: They approach to listen to the dhamma.
6/ em;pkduf w&m;emjcif; 6: They listen to it heedfully.
7/ =um;emjyD; w&m;ukd aqmifjcif; 7: They retain it.
8/ aqmifjyD;w&m;ukd pkHprf;qifjcifjcif; 8: They examine the meaning of it.
9/ t"dy`g,fukd odjrifjyD; w&m;ESifhtnD vku
d femusifh=uHjcif; /
9: They understand the meaning of it and practice in accordance with it.
&[ef;awmf tcsKd@. trltusifh (bk&m;&Sif jrifawG@ae&aom &[ef;awmf tcsKd@ )
&[ef;yk*~Kdvf 8 rsKd; Eight kinds of monk:
1/ ypPn;f av;yg; &atmif =uKd;pm;tm;xkwfjyD; r&ojzifh pkd;&drfyifyef;aom &[ef;
1: A monk makes an effort to acquire gain (four requisites). Nevertheless,
he fails to acquire gain. Due to the lack of gain, he sorrows and languishes.
2/ ypPn;f av;yg; &atmif =uKd;pm;tm;xkwf &&SdjyD; xkdypPn;f av;yg;Y ,pfrl;aom &[ef;
2: A monk makes an effort to acquire gain and he acquire it. Due to that gain,
he becomes intoxicated.
3/ ypPn;f av;yg; &atmif r=uKd;pm;tm;rxkwf ypPnf;av;yg; r&ojzifh pkd;&drfyifyef;aom &[ef;
3: A monk does not make an effort to acquire gain and he fails to acquire it.
Due to the lack of gain, he sorrows and languishes.
4/ ypPn;f av;yg; &atmif r=uKd;pm;tm;rxkwf ok@d aomfypPnf;av;yg; &&SdjyD; xkdypPn;f av;yg;Y
,pfrl;aom &[ef;
4: A monk does not make an effort to acquire gain. Nevertheless, he acquire it.
Due to that gain, he becomes intoxicated.
5/ ypPn;f av;yg; &atmif =uKd;pm;tm;xkwfygv#uf ypPnf;av;yg; r&aomfvnf; rpkd;&drf
ryifyef;aom &[ef;
5: A monk makes an effort to acquire gain. Nevertheless, he fails to acquire it.
But he does not sorrow nor languishe.
6/ ypPn;f av;yg; &atmif =uKd;pm;tm;xkwf &&SdjyD; xkdypPn;f av;yg;Y r,pfrl;aom &[ef;
6: A monk makes an effort to acquire gain and he acquire it. Due to that gain,
he does not become intoxicated.
7/ ypPn;f av;yg; &atmif r=uKd;pm;tm;rxkwf / ypPnf;av;yg;r&aomfvnf; rpkd;&drf
ryifyef;aom &[ef;
7: A monk does not make an effort to acquire gain and does not acquire it.
But he does not sorrow nor languishe.
[457]
8/ ypPnf;av;yg; &atmif r=uKd;pm;tm;rxkwf / ok@d aomf ypPn;f av;yg;&&SdjyD; xkdypPn;f av;yg;Y
r,pfrl;aom &[ef; /
8: A monk does not make an effort to acquire gain. Nevertheless, he acquire it.
Due to that gain, he does not become intoxicated.
&[ef;yk*~KdvfwpfOD;wnf;tm; =unfnKdjcif;Y tjypf 5 yg; (yk*~Kdvf - &[ef;ukd =unfnKdjcif;Y tjypf 5 yg; )
&[ef;jyK w&m;tm;xkwfjcif;ESifh ywfoufI Oyrm 3 rsKd; (r[mopPu okwf)
Three similes regarding to renounce the world and become a recluse:
1/ a&Yxm;tyfaom opfw;kH tpkdonf rD;nSd rD;ar$;I r&Ekdif / Tenf;twl pdwfa&mukd,fyg ig;yg;
tm&kH umr*k%fawmrSm arsmaeaom or% jA[R%wk@d onf r*fzkdvfrD; ar$;I r&Ekdif /
1: As fire cannot be made with a wet sappy piece of wood lying in water,
so recluses who do not withdraw from sensual pleasures bodily as well as
mentally cannot attain enlightenment.
2/ ukef;ay: Yxm;tyfaom opfwH;k tpkdonf rD;nSd rD;ar$;I r&Ekdif / Tenf;twl cE<mukd,ftm;jzifh
ig;yg;tm&kH umr*k%fawmrSm raeaomfvnf; pdwftnpfta=u; udavom=uD;rm; &aoh&[ef;rsm;
(or% jA[R%) onf r*fzkdvfrD; ar$;I r&Ekdif /
2: As fire cannot be made with a wet sappy piece of wood lying on dry land far
from water, so recluses who withdraw from sensual pleasures bodily but not
mentally cannot attain enlightenment.
3/ ukef;ay: Yxm;tyfaom opfwH;k tajcmufonf rD;nSd rD;ar$;I &Ekdif. / Tenf;twl ig;yg;tm&kH
umr*k%fw&m; udavomrsm; pdwrf Sma&m ukd,frSmyg enf;yg;jyD; w&m; =uKd;pm;tm;xkwfaom
&aoh &[ef; rsm;onf r*fzkdvfrD; ar$;I &Ekdif. /
3: As fire can be made with a dry sapless piece of wood lying on dry land far
from water, so recluses who withdraw from sensual pleasures bodily as well
as mentally can attain enlightenment.
&[ef;jyK(cH)ay;xkduf š ed\,nf; (&[ef;i,fwkd@.trSDckd) cHxdkuf š omra%rsm; tjyKpkcHxu
kd faom
&[ef;awmf. t*Fg 10 yg;
Ten qualities of a monk who is worthy to lead an ordination,to be depended/served
by the young monks/novices:
2/ A[kokw&Sdjcif; 2: vast learning,
3/ ygwdarmufukd teuft"dy`g,f us,fjyef@pGmem;vnfjcif;
3: understanding Pātimokkha (monks’ rules of conduct) deep and wide,
4/ *dvme zsm;emolukd jyKpkwwfjcif; 4: skill to attend the sick,
5/ omoemawmfY raysmfarG@oludk aysmfarG@atmif tm;ay;a[m=um;Ekdifjcif;
5: ability to make the discontent/unhappy as monkhood to calm them down,
6/ oHo,ukd azsmufay;Ekdifjcif; 6: ability to get rid of doubt,
7/ t,lrSm;ukd ajzmifhrwfay;Ekdifjcif; 7: ability to straighten the view,
8/ oDvukd ykdrkdusifhvmatmif tm;ay;Ekdifjcif;
8: encouragement to a person to establish in the higher virtue,
[458]
9/ orm"dukd ykdrkdtm;aumif;vmatmif tm;ay;Ekdifjcif;
9: encouragement to a person to establish in the higher concentration,
10/ ynmukd ykdrkdxufjrufvmatmif tm;ay;Ekdifjcif; /
10: encouragement to a person to establish in the higher wisdom/insight.
&[ef;jyK&jcif; tusKd;rsm; (omrnzvokwf)
The present advantages of monkhood (Sāmaññaphala sutta):
1/ u|efa,mufsm; &[ef;jyKv#if t&Sifocifrif;rsm;uyif &Sdckd;ylaZmf&jcif;
1: A slave-man is honored/respected by his masters after his ordination,
2/ ukefonf v,fvyk frsm; &[ef;jyKv#if rif;txufwef;pm;rsm;uyif &Sdckd;ylaZmf&jcif;
2: so is a farmer/merchant,
3/ Zmwfedrfh Zmwfjrifholrsm; &[ef;jyK=ujyD;
(u) plVoDv – oDv ti,fpm; (c) rZPsdroDv – oDvtvwfpm; (*) r[moDv –
oDvtjrifhpm; wkd@ukdjznfu h sifhv#uf xkdrSwqifhxufjyD; (C) ÁajENapmifhpnf;jcif; (i) owdor`ZOf
ESifh jynfph kHjcif; (p) a&mifh&JvG,fjcif; (q) eD0&%wk@d ukyd ,fjyD;aemuf yXrpsmef &jcif;
3: an ordained man, low or high caste, practices (a) lower morality, (b) medium
morality, (c) higher morality, (d) he guardes his senses, (e) develops
mindfulness, (f) is easily contented, (g) rejects mental hindrances, then he
attains the first trance/absorption (jhāna),
4/ 'kwd,psmef &jcif; 4: second trance,
5/ wwd,psmef &jcif; 5: third trance,
6/ pwkwpˆ smef &jcif; 6: fourth trance,
7/ 0dy\em^m%f &jcif; 7: insight knowledge,
8/ raemr,d'<d^m%f &jcif; 8: psychic powers,
9/ Á'<d0d"^m%f &jcif; 9: supernatural powers,
10/ 'dAŠaomw^m%f &jcif; 10: divine-ear,
11/ apawmy&d,^m%f &jcif; 11: reading others’ mind,
12/ ykaAŠed0go^m%f &jcif; 12: rememberance of past lives,
13/ pkwyl ygw^m%f &jcif; 13: dying and birth of other beings,
14/ tmo0uQ,^m%f &jcif; / 14: extinction of all mental fluses.
&[ef;jyK&m yifv,fuopfyif Oyrm (yifv,fuopfyif Oyrm &[ef;jyK&m )
&[ef;rdefrwk@d tm; qkH;rEkdifaom&[ef;. t&nftcsif; (bduKQ eDrwk@d tm; qkH;rEkdifaom &[ef;.
t&nftcsif; 8 yg; )
&[ef;rsm; (r&Sdoifhaom) tvkdqkd; 4 rsKd;
Four things (evil desires) a good monk should not have:
1/ ypPn;f av;yg;ukd vkdjcifrSK tm;=uD;jyD; ra&mifh&Jjcif;
1: Greedy and not content with the four requisites,
2/ xkdpdwfukd arG;jrLxm;jcif;
2: bearing in mind that attitude,
3/ xkdpdwfukd tajccHjyD; ypPnf;av;yg; rsm;jym;atmif tm;xkwf=uKd;pm;jcif;
[459]
3: many efforts to get the four requisites,
4/ xkdpdwfukd tajccHjyD; 'g,um 'g,dumrrsm;ukd ypPn;f av;yg;&&ef csOf;uyfjcif; /
4: approaching lay-persons for the sake of the four requisites.
&[ef;,kwf (ygybduQK) . t*Fg 3 yg; Three qualities of a bad/evil monk:
1/ 0dor ed\dw – ukd,fusifhoDv r&Sdjcif; 1: No moral virtue,
2/ *[e ed\dw – rSm;aom t,l&Sdjcif; 2: wrong view,
3/ Av0 ed\dw – tm%mykdifrsm;ukd rSDjyD; tcGifhta&;,lwwfjcif; /
3: improper acts backed by the king/authorities.
&[ef;,kwf (ygybduQK) . t*Fg 10 yg; Ten qualities of a bad/evil monk:
1/ "HoD ] aus;Zl;zsufjcif; 1: No gratitude,
2/ y* AB ] &Jwif;jcif; 2: pushing,
3/ wdEdœ% ] w%Smrsm;jcif; 3: greed,
4/ r[*ƒo ] tpm;=urf;jcif; 4: greedy eater,
5/ vk'N ] =urf;=uKwfjcif; 5: cruel,
6/ tum&k%du ] oem;rSKuif;rJhjcif; 6: pitiless/mercilessness,
7/ 'kAŠv ] tm;enf;jcif; 7: weakness,
8/ =o&0dw ] jrefweG fawmufwD;jcif; 8: harsh voice/complaint,
9/ rkÏ\wd ] owdr&Sdjcif; 9: heedlessness,
10/ aep,du ] ypPn;f pkaqmif;jcif; / 10: hoarder of wealth.
(usD;rkdu.
f t*Fg 10 yg;onfvnf; &[ef;,kwf. t*Fgrsm;ESifh twlwjl zpfonf/)
(Ten qualities of crow are the same as evil monk’s.)
&[ef;a,mufsm; &[ef;rdef;r Oygoum Oygodum wkd@ uG,fveG f=uI ‘tb,fb0a&muf=uoenf;’ [k
&SiftmeENmu jrwfpGmbk&m;tm; ar;onf (yXr - 'kwd, - wwd, *dÍum0oxokwf /
aomwmywWdoH,kwf / r[m0*~oH,kwWygVd)
Ānanda asked Lord Buddha about the destinations of a monk, of a nun, of a lay-
man and of a lay-woman who had recently passed away.
&[ef;avmif; r&Sd&rnfh a&m*g=uD; 5 rsKd;
The five diseases a would-be-monk candidate must not have:
1/ ukÏH ] Elem 1: Leprosy,
2/ *a¾m ] tkdif;trmem 2: boils,
3/ udvmaom ] ta&jym;a&m*g ayG;=uD; 0J=uD;em 3: skin desease,
4/ aomaom ] yef;em wDADjrpfajcmufem 4: asthma, TB,
5/ tyrma&m ] pdwfazgufjyefrSK 0uf&l;=uuf&l;em / 5: epilepsy.
&[ef;avmif; &Sd&rnfh jynfhpkH&rnfhtcsuf 10 rsKd;
The ten things a would-be-monk candidate must be/have:
1/ vlom;ppfppfjzpfjcif; 1: Human being,
2/ a,mufsm;ppfppfjzpfjcif; 2: real male,
3 aus;u|ef r[kwfjcif; 3: free man, not a slave,
[460]
4/ a=uG;uif;jcif; 4: without debt,
5/ rif; ppfrSKxrf; r[kwjf cif; 5: not an on-duty military servant,
6/ rdbrsm;u cGifhjyKjcif; 6: permission from the parents,
7/ touf 20 jynfjh yD;jcif; 7: twenty years of age at least,
8/ ukd,fykdif oydwf ouFef;jynfhpkHjcif; 8: having eight requisits,
9/ ukd,fyikd f &[ef;trnf&Sdjcif; 9: having monk’s name,
10/ OyZPsm,f q&m&Sdjcif; / 10: having an own instructor.
&[ef;omra%usifh0wfrsm; 14 yg; (cE<u0wf 14 yg; - &[ef;omra%usifh0wfrsm; )
&[ef;omra%rsm; 'g,um'g,dumrrsm;tdrf csOf;uyf&mY usifh0wf ESifh pdwfxm;rsm;
(y\yoH,kwf / ed'ge0*~oH,kwWygVd)
A monk should visit families with the following thoughts:
1/ olawmfaumif;w&m; em=um;Ekdif=uygap 1: May they listen to the dhamma from me.
2/ em;=um;jyD; em;vnfEkdif=uygap 2: May they understand it.
3/ em;vnfjyD; vku
d femusifh=uHEkdif=uygap
3: May they practice it in accordance with the understanding.
4/ vSLonfjzpfap rvSLonfjzpfap ta&;rpkdufjcif;
4: I should not care they donate me or not’.
5/ enf;enf;vSLvSL rsm;rsm;vSLvSL ta&;rpkdufjcif;
5: I should not care their donation is big or small.
6/ aumif;aumif;vSLvSL nHn
h HhvSLvSL ta&;rpkdufjcif;
6: I should not care the things they donate are good or bad.
7/ jrefjrefvLS vSL aemufrSvSLvSL ta&;rpkdufjcif;
7: I should not care quick danation or late donation.
8/ &kd&kdaoaovSLvSL r&kdraovSLvSL ta&;rpkdufjcif; /
8: I should not care they donate me respectfully or not.
&[ef;omra%rsm; ypPnf;av;yg; okH;aqmifenf; 4 rsKd; (y&dabm* 4 rsKd; - &[ef;omra%rsm;
ypPn;f av;yg; okH;aqmifenf; - 4 rsKd; )
&[ef;omra%rsm; rcsOf;uyf rvnfywfoifhaom tdrf rdom;pk
Seven factors of a family not worth approaching by monks and novices:
1/ c&D;OD; r=uKdjcif; 1: Not rising up in a aggreeable way,
2/ &Sdrckd;jcif; 2: not paying homage,
3/ ae&m ray;jcif; 3: not offer a seat,
4/ vSLbG,frsm;ukd 0Sufxm;jcif; 4: hiding the things to be offered,
5/ vSLbG,frsm;&Sdv#uf tenf;i,fomvSLjcif; 5: having much but giving little,
6/ taumif;&Sdv#uf raumif;onfudk vSLjcif; 6: having good things but giving bad ones,
7/ r&kdrao ay;vSLjcif; / 7: giving without respect.
(&[ef;omra%rsm; csOf;uyf vnfywfoifhaom tdrf rdom;pkrSm txufygwkd@rS
[461]
(Seven factors of a family worth approaching by monks and novices are
&[ef;olc;kd =uD; 5 a,muf (omoemawmfY &[ef;olckd;=uD; 5 a,muf )
&[ef;tcsKd@ tusifhp&kdufrsm; (bk&m;&SifjrifawG@ae&aom &[ef;awmf tcsKd@ )
&[ef;. =uD;yGg;a=umif;w&m; 10 yg; Ten things/dhammas that make a monk increased/grown:
1/ o'<g 1: Faith,
2/ oDv 2: virtue,
4/ ok0p ] qkdqkH;rvG,fjcif; 4: easy to be admonished,
5/ uvsm%rdwW ] rdwfaqGaumif;&Sjd cif; 5: good friends,
6/ tm&'<0D&d, ] usKd;pm;jcif; 6: effort,
7/ OyÏdw\wd ] owdESihf jynfhpkHjcif; 7: mindfulness,
8/ oEœKÏ ] a&mifh&Jjcif; 8: contentment,
9/ tydp> ] tvked nf;jcif; 9: few-wants/needs,
10/ orRm'dÏd ] t,lrSefjcif; / 10: right view.
(&[ef;. qkwf,kwfa=umif;w&m; 10 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Ten things/dhammas that make a monk decreased/fallen are opposite of
the above.)
&[ef;. qkwf,kwfa=umif;w&m; 10 yg; (&[ef;. =uD;yGg;a=umif;w&m; 10 yg; )
&[ef;. bufpkH =unfnKdbG,fjzpfaom t*Fg 8 yg; (bufpkH =unfnKdbG,fjzpfaom &[ef;. t*Fg 8 yg; )
&[ef;. rdrdolwyg; tusKd;rsm;atmifusifh&ef t&nftcsif; 6 rsKd; (tvHokwf / tÏuedygw / t*FkwW&ygVd)
Six qualities of a monk who is able to benefit both himself and others:
1/ ukodkvfw&m;Y v#ifpGm pkHprf;rSwfom;Ekdifjcif;
1: Quick apprehension concering wholesome teachings,
2/ =um;emjyD;w&m;ukd aqmifxm;Ekdifjcif;
2: retaining in mind what he has learnt,
3/ aqmifxm;jyD; w&m;ukd teuft"dy`g,f pkHprf;qifjcifEkdifjcif;
3: investigating the meanings what he has retained in mind,
4/ qifjcifjyD; w&m;ESifhav#mfpGm usifhEkdifjcif;
4: understanding the meaning and practicing in accordance with it,
5/ aumif;aom pum;&Sdjcif;
5: a good speaker, gifted with speech,
6/ oDwif;okH;az:wk@d tm; w&m;jzifh xufoef&$ifvef;apjcif; /
6: encouraging and gladdening his fellow monks.
&[ef;. av;pm;cH&rSK *k%fw&m; 7 yg; (av;pm;cH&aom &[ef;awmf jynfhpkHaom w&m; 7 yg; )
&[ef;. 1/ v#ifjrefjcif;tm;[lonf opPmav;yg;ukdodjrifjcif; (t\cVKuFokwf / e0uedygw / t*FkwW&ygVd)
1: Speed of a monk is ‘understanding the four noble truths’.
2/ tqif;[lonf tbd"rR tbd0de, ar;cGef;rsm;ukd ajzqkdEkdifjcif;
2: Beauty of a monk is ‘ability to answer the questions well regarding the
[462]
Abhidhamma and Abihvinaya’.
3/ tvkH;t&yf[lonf ypPn;f av;yg; aygrsm;tqifajyjcif; /
3: The right proportions of a monk is ‘easily gaining the four requisites’.
&[ef;. 1/ toufonf Á'<dyg'f 4 yg; 1: The longevity of a monk is power-basis;
2/ tqif;onf uk, d fusifhoDv 2: the beauty, morality;
3/ csrf;omonf psmef 3: the happiness, trance/absorption (jhāna);
4/ pnf;pdrfOpPmonf arwWmpaom jA[R0d[m&w&m; 4 yg;
4: the wealth, holy-states such as loving-kindness;
5/ tm;onf tmoa0gw&m; ukef;crf;jcif;wk@d jzpf=uonf /
5: the streagth, destruction of mental defilements.
&[Eœm - udavomtm;vk;H y,fowfjyD;jzpfI y&dedAŠmefpH0ifrnfh yk*~Kdvf / tylaZmfcHxdkufol
A person who has already eradicated all mental impurities (āsava),
a person who is worthy of respect, arahant, saint.
&[Eœm 2 rsKd; Two kinds of arahant:
1/ oku0Q dy\u &[Eœm ] psmefwefckd; tbdnmOf r&aom &[Eœm
1: Arahant without super-natural power,
2/ psmevmbD &[Eœm ] psmefwefckd; tbdnmOf &aom &[Eœm /
2: arahant endowed with super-natural power.
&[Eœmwkd@. tm; 8 yg; Eight powers of an arahant:
1/ ocFg&w&m;tm;vkH;ukd tedpP[k aumif;rGefrSefpGmodjrifjcif;
1: Clearly seen all conditioned phenomena as impermenance.
2/ umr*k%fw&m;wkd@onf rD;usD;ESifhwl.[k aumif;rGefrSefpGmodjrifjcif;
2: clearly seen sensual pleasures with wisdom as similar to a charcoral pit,
3/ qdwjf idrfpGmaexkid fvdrk SK ESifh aeuQr"mwf Y arG@av#mfjcif;
3: inclining to seclusion, delighting in renunciation,
4/ owdyÏmef av;yg; aumif;pGmyGg;rsm;jcif;
4: well developed the four foundation of mindfulness,
5/ Á'<dyg'f av;yg; aumif;pGmyGg;rsm;jcif;
5: well developed the four bases for psychic potency,
6/ ÁajEN ig;yg; aumif;pGmyGg;rsm;jcif;
6: well developed the five spiritual faculties,
7/ aAmZPsif ckESpfyg; aumif;pGmyGg;rsm;jcif;
7: well developed the seven factors of enlightenment,
8/ r*~if &Spfyg; aumif;pGmyGg;rsm;jcif; /
8: well developed the noble eightfold path.
‘&[Eœm yk*~Kdvf y&dedAŠmefpH0ifjyD; jywfaysmufoGm;onf / rjzpf r&Sdawmh’ [laom t,ltq -bk&m;&Sif
vufxuf awmfu &Sif,ruax&f . ,kH=unfcsuf – (,ruokwf / ax&0*f / cE<0*~oH,kwWygVd)
‘An arahant is annihilated and perishes with the breakup of the body and does
not exist after death.’ This is a wrong view and a monk, Yamaka by name, at the
time of Lord Buddha believed. (Yamaka Sutta, Khanda-vagga Saṃyutta Pāḷi).
[463]
&[Eœm yk*~Kdvf rusL;vGefawmhaomt&m 9 rsKd; (okw0gokwf / oZPsokwfponf / e0uedygw / t*FkwW&ygVd)
Nine things an arahant never does/acts:
1/ ol@touf owfjcif; 1: Killing,
2/ ol@OpPm ckd;jcif; 2: stealing,
3/ arxkefrSK jyKjcif; 3: sexual intercourse,
4/ rkom;pum; ajymjcif; 4: telling lies,
5/ ypPn;f OpPm okrd SD;jcif; 5: storing up goods/properties,
6/ qENm*wd vkdufjcif; (0g) bk&m;ukd y,fpGef@jcif;
6: acting wrongly through attachment or rejecting the Buddha,
7/ a'gom*wd vkdufjcif; (0g) w&m;ukd y,fpGef@jcif;
7: acting wrongly through hatred or rejecting the dhamma,
8/ arm[m*wd vkdufjcif; (0g) oHCmukd y,fpGef@jcif;
8: acting wrongly through folly/ignorance or rejecting the saṃghā,
9/ b,m*wd vkdufjcif; (0g) usifh0wfoduQmukd y,fpGef@jcif; (vlxGufjcif;) /
9: acting wrongly through fear or rejecting the training.
&[Eœm jzpfEkdifa=umif;w&m; 3 yg; Three dhammas conducive to arahant:
1/ ÁajEN apmifhpnf;jcif; 1: Guarding the sense-doors,
2/ tpmpm;&m twkid f;twmukd odjcif; 2: moderation in eating,
3/ Ekd;=um; =uKd;pm;jcif; / 3: great effort.
&[Eœm jzpfEkdifa=umif;w&m; 6 yg; Six dhammas conducive to arahant:
1/ o'<g ] o'<gw&m;&Sdjcif; 1: Faith,
2/ [d&D ] raumif;rSKrS &Sufjcif; 2: moral shame,
3/ =owWy` ] raumif;rSKrS a=umufjcif; 3: moral dread,
4/ tm&'< 0D&d, ] usKd;pm;jcif; 4: effort,
5/ yn0g ] ynm&Sdjcif; 5: wisdom, insight,
6/ uma,p ZD0dawp teayuQ ] cE<mukd,fukdvnf;aumif; toufukdvnf;aumif; riJhuGufjcif; /
6: not hankering after body and life force.
(&[EœmrjzpfEkdifa=umif;w&m; 6 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Six dhammas not conducive to arahant are opposite of the above.)
&[Eœmjzpfp yk*~Kdvrf sm; usL;&ifhonfh pum;awmfrsm;
The words uttered by persons who have just attained arahant-hood:
1/ cD%m Zmwd ] Zmwd ukefjyD /
1: Birth is destroyed.
2/ 0kodwH jA[Rp&d,H ] jrwfaomtusifhukd usifhoHk;jyD;jyD /
2: The holy/spiritual life has been lived.
3/ uwH u&%D,H ] jyKp&mrsm; jyKvkyfjyD;jyD /
3: What has to be done has been done.
4/ emy&H Áwˆwˆm, ] Tt&mrsm; (jA[Rp&d,)twGuf aemufxyfjyKvkyf&ef r&SdawmhjyD /
4: There is no more coming back to any state of being.
[464]
&[EœmrjzpfEkdifa=umif;w&m; 6 yg; Six dhammas not conducive to arahant:
1/ xde ] tdyfcsifjcif; 1: Sloth,
2/ rd'< ] ikdufjrnf;jcif; 2: torper,
3/ O'<pP ] ys@H vGifhjcif; 3: worry, scruple,
4/ ukuKU pP ] oHo,rsm;jcif; 4: doubt,
5/ to'<d, ] r,kH=unfjcif; 5: faithlessness,
6/ yrm' ] owdr&Sd arhavsmhayghqjcif; / 6: heedlessness.
(&[EœmjzpfEkdifa=umif;w&m; 6 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Six dhammas conducive to arahant are opposite of the above.)
&[EœmrjzpfEkdifa=umif;w&m; 6 yg; (wenf;) More six dhammas not conducive to arahant:
1/ rme ] rmef&Sdjcif; 1: Conceit,
2/ =orme ] ,kwfnhHaom rmef&Sdjcif; 2: underrating,
3/ twdrme ] cufxefaom rmef&Sdjcif; 3: overrating,
4/ t"drme ] txif=uD;jcif; 4: gratification,
5/ xrB ] cufxefjcif; 5: stubbornness,
6/ twdedygw ] tvGef (pdwf"mwf) tqifhedrfhjcif; / 6: instability/lowliness of attitude.
&[EœmrjzpfEkdifa=umif;w&m; 10 yg; Ten dhammas not conducive to arahant:
1/ &m* ] wyfrufjcif; 1: Lust,
2/ a'go ] trsufxGujf cif; 2: anger,
3/ arm[ ] awGa0jcif; 3: delusion,
4/ aum" ] trsuf=uD;jcif; 4: hatred,
5/ Oygem[ ] &efjiKd;zGJ@jcif; 5: grudge,
6/ ruQ ] olwyg;aus;Zl;ukd acszsufjcif; 6: no gratitude,
7/ yVmo ] tifwljyKdifbufjyKjcif; 7: spite,
8/ Á\m ] jiLpljcif; 8: jealousy,
9/ rp>&d, ] 0efwdjk cif; 9: stinginess,
10/ rme ] axmifv$m;jcif; / 10: conceit.
(&[EœmjzpfEkdifa=umif;w&m; 10 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Ten dhammas conducive to arahant are opposite of the above.)
&[Eœmjzpf&ef tm;xkwfolrsm; jynfhpkH&rnfh w&m; Oyrm tcsuftvufrsm; (tus,f&Sif;jycsuf rsm;ukd
rdvdEyN OSusrf; / tEkrmeyOSm tcef;Y =unfhyg)
A monk (yogī) should be endowed with the following qualities in similes,
to attain arahant-ship (See detail in the ‘Question of King Milinda’):
1/ jrif;/jrnf;. t*Fg 1 yg; 1: A quality of the donkey,
2/ =uufz. t*Fg 5 yg; 2: five qualities of the cockerel,
3/ &SOfh. t*Fg 1 yg; 3: one quality of the squirrel,
4/ usm;opfr t*Fg 1 yg; 4: one quality of the female panther,
5/ usm;opfzkd. t*Fg 2 yg; 5: two qualities of the male panther,
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6/ vdyf. t*Fg 5 yg; 6: five qualities of the tortoise,
7/ 0g;yif. t*Fg 1 yg; 7: one quality of the bamboo,
8/ av;. t*Fg 1 yg; 8: one quality of the bow,
9/ usD;. t*Fg 2 yg; 9: two qualities of the crow,
10/ arsmuf. t*Fg 2 yg; 10: two qualities of the monkey,
11/ Al;EG,f. t*Fg 1 yg; 11: one quality of the gourd,
12/ y'krm=um. t*Fg 3 yg; 12: three qualities of the lotus,
13/ rsKd;aph. t*Fg 8 yg; 13: eight qualities of the seed,
14/ omvuvsm%Dyif. t*Fg 1 yg; 14: one quality of the Sal-tree,
15/ avS. t*Fg 3 yg; 15: three qualities of the ship,
16/ ausmufql;. t*Fg 2 yg; 16: two qualities of the anchor,
17/ vif;vOfwikd f. t*Fg 1 yg; 17: one quality of the mast,
18/ avSol=uD;. t*Fg 3 yg; 18: three qualities of the pilot,
19/ avSx;kd om;. t*Fg 1 yg; 19: one quality of the sailor,
20/ orkj'm. t*Fg 5 yg; 20: five qualities of the ocean,
21/ ajr=uD;. t*Fg 5 yg; 21: five qualities of the eatth,
22/ a&. t*Fg 5 yg; 22: five qualities of the water,
23/ rD;. t*Fg 5 yg; 23: five qualities of the fire,
24/ av. t*Fg 5 yg; 24: five qualities of the wind,
25/ awmif. t*Fg 5 yg; 25: five qualities of the rock-mountain,
26/ aumif;uif. t*Fg 5 yg; 26: five qualities of the space/sky,
27/ v. t*Fg 5 yg; 27: five qualities of the moon,
28/ ae. t*Fg 7 yg; 28: seven qualities of the sun,
29/ od=um;rif;. t*Fg 3 yg; 29: three qualities of the Sakka, king of deities,
30/ p=um0aw;rif;. t*Fg 4 yg; 30: four qualities of a universal king,
31/ jc. t*Fg 1 yg; 31: one quality of the white ant,
32/ a=umif. t*Fg 2 yg; 32: two qualities of the cat,
33/ =uGuf. t*Fg 1 yg; 33: one quality of the rat,
34/ uif;jrD;aumuf. t*Fg 1 yg; 34: one quality of the scorpion,
35/ ajrGyg. t*Fg 1 yg; 35: one quality of the mongoose,
36/ ajracG;tkd. t*Fg 2 yg; 36: two qualities of the old jackle,
37/ orif. t*Fg 3 yg; 37: three qualities of the deer,
38/ EGm;taygif; (EGm;tkyf). t*Fg 4 yg; 38: four qualities of the bull,
39/ 0uf. t*Fg 2 yg; 39: two qualities of the boar,
40/ qif. t*Fg 5 yg; 40: five qualities of the elephant,
41/ jcaoF. h t*Fg 7 yg; 41: seven qualities of the lion,
42/ puU0ufiSuf. t*Fg 3 yg; 42: three qualities of the Karavika bird,
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43/ atmufcsif;iSuf. t*Fg 2 yg; 43: two qualities of the bornbill,
44/ tdrfckd. t*Fg 1 yg; 44: one quality of the house-pigeon,
45/ cifykyfiSuf. t*Fg 2 yg; 45: two qualities of the owl,
46/ acguf&SmiSuf. t*Fg 1 yg; 46: one quality of the crane,
47/ vif;Ekd@. t*Fg 2 yg; 47: two qualities of the bat,
48/ ajrSmh. t*Fg 1 yg; 48: one quality of the leech,
49/ ajrG. t*Fg 3 yg; 49: three qualities of the serpant,
50/ pyg;=uD;ajrG. t*Fg 1 yg; 50: one quality of the rock-snake/python,
51/ yifhul. t*Fg 1 yg; 51: one quality of the raod spider,
52/ Ekd@pkd@ oli,f. t*Fg 1 yg; 52: one quality of the child at the breast,
53/ ukef;vdyfaysmuf. t*Fg 1 yg; 53: one quality of the land tortoise,
54/ awmtkyf. t*Fg 5 yg; 54: five qualities of the forest,
55/ opfyif. t*Fg 3 yg; 55: three qualities of the tree,
56/ rkd;. t*Fg 5 yg; 56: five qualities of the rain-cloud,
57/ ywWjrm;&wem. t*Fg 3 yg; 57: three qualities of the jewel,
58/ om;rkqkd;. t*Fg 4 yg; 58: four qualities of the hunter,
59/ ig;jrSm;ol. t*Fg 2 yg; 59: two qualities of the fisherman,
60/ wpnf;orm;. t*Fg 2 yg; 60: two qualities of the carpenter,
61/ tkd;. t*Fg 1 yg; 61: one quality of the waterpot,
62/ wD;wkwfiSuf. t*Fg 2 yg; 62: two qualities of the owl/iron,
63/ xD;. t*Fg 3 yg; 63: three qualities of the sunshadw,
64/ v,f. t*Fg 3 yg; 64: three qualities of the rice field,
65/ tqdyfajzaq;. t*Fg 2 yg; 65: two qualities of the medicine,
66/ abmZOf. t*Fg 3 yg; 66: three qualities of the food,
67/ av;orm;. t*Fg 4 yg; 67: four qualities of the archer,
68/ rif;. t*Fg 4 yg; 68: four qualities of the king,
69/ wHcg;apmifh. t*Fg 2 yg; 69: two qualities of the doorkeeper,
70/ "m;aoG;ausmuf. t*Fg 1 yg; 70: one quality of the grindstone,
71/ qDrD;. t*Fg 2 yg; 71: two qualities of the lamo,
72/ Oa'gif;. t*Fg 2 yg; 72: two qualities of the peacock,
73/ jrif;. t*Fg 2 yg; 73: two qualities of the steed,
74/ xk;H tkdif. t*Fg 2 yg; 74: two qualities of the publican,
75/ wHcg;ckH. t*Fg 2 yg; 75: two qualities of the threshold,
76/ csdefcGif. t*Fg 1 yg; 76: one quality of the balance,
77/ oHv#uf. t*Fg 2 yg; 77: two qualities of the sword,
78/ ig;. t*Fg 2 yg; 78: two qualities of a fish,
79/ jrDpm;. t*Fg 1 yg; 79: one quality of the borrower,
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80/ olem. t*Fg 2 yg; 80: two qualities of a sick man,
81/ aool. t*Fg 2 yg; 81: two qualities of a corpse,
82/ jrpf. t*Fg 2 yg; 82: two qualities of a river,
83/ EGm;vm;Oob. t*Fg 1 yg; 83: one quality of a buffalo,
84/ c&D;vrf;. t*Fg 2 yg; 84: two qualities of the a road,
85/ tcGefcGJcHaomol. t*Fg 1 yg; 85: one quality of a tax-gatherer,
86/ ckd;ol. t*Fg 3 yg; 86: three qualities of a thief,
87/ odef;iSuf. t*Fg 1 yg; 87: one quality of the hawk,
88/ acG;. t*Fg 1 yg; 88: one quality of the dog,
89/ aq;orm;. t*Fg 3 yg; 89: three qualities of the physician,
90/ ukd,f0efaqmifrdef;r. t*Fg 2 yg; 90: two qualities of the a pregrant lady,
91/ pmr&Dom;. t*Fg 1 yg; 91: one quality of the yal cow,
92/ wDwDwGwfiSuf. t*Fg 2 yg; 92: two qualities of the hen,
93/ ckdr. t*Fg 3 yg; 93: three qualities of the dove,
94/ rsufpdwbufom&Sdaomol. t*Fg 2 yg; 94: two qualities of the one-eyed man,
95/ v,fxGeform;. t*Fg 3 yg; 95: three qualities of the farmer,
96/ ajracG;r. t*Fg 1 yg; 96: one quality of the female jackle,
97/ p*F0g&u. t*Fg 2 yg; 97: two qualities of the dyers’ straining-cloth,
98/ a,mufr. t*Fg 1 yg; 98: one quality of a spoon,
99/ a=uG;csay;aomol. t*Fg 3 yg; 99: three qualities of the negociator of a loan,
100/ w&m;pdppfol. t*Fg 1 yg; 100: one quality of the collector/judge,
101/ &xm;xdef;. t*Fg 2 yg; 101: two qualities of a charioteer,
102/ pm;bG,u f kd pm;aomufaomol. t*Fg 2 yg; 102: two qualities of the eater,
103/ tyfcsKyform;. t*Fg 1 yg; 103: one quality of a tailor,
104/ avSol=uD; avSpD;ol. t*Fg 1 yg; 104: one quality of a helmsman/sailor,
105/ ysm;ydwH;k . t*Fg 2 yg; 105: two qualities of a bee.
&[Eœm. y&d,m,fyk'frsm; (r[mt\yk&okwf / rlvyÀmoygVd)
Synonyms of ‘arahant’ in accordance with ‘Mahā-assapura Sutta,
Majjhima-nikāya:
1/ or% - tukokdvf tnpfta=u; jidrf;at;ol
1: Samaṇa (recluse) – one who has quieded down evil unwholesome states;
2/ jA[R% - tukokdvf tnpfta=u; tyjyKjyD; (y xkwfjyD;) ol
2: brahmaṇa (Brahmin) - one who has expelled evil unwholesome states;
3/ ESmwu - tukokdvf tnpfta=u; aq;a=umjyD;ol
3: nhātaka – one who has washed off evil unwholesome states;
4/ a0'*l - tukokdvf tnpfta=u;ukd ,kwfnaHh omw&m;rsm;tjzpf odjyD;ol
4: vedagū – one who has known evil unwholesome states;
5/ aomwWd, - tukokdvf tnpfta=u;ukd nSOf;qJ y,fazsmufjyD;ol
[468]
5: sotthiya – one who has streamed away evil unwholesome states;
6/ t&d, - tukokdvf tnpfta=u;rS jzLpifjyD;ol
6: ariya (holy one) – one who has cleased evil unwholesome states;
7/ t&[ - tukov
kd f tnpfta=u;rS a0;jyD;ol /
7: araha – one who is far away from evil unwholesome states.
&[Eœm. rdrdpdwfukd odjrifjcif; 9 rsKd; (ynmokwf / e0uedygw / t*Fkw&W ygVd)
An arahant knows his mind as it is:
1/ &m* uif;pdwfukd odjrifjcif; 1: He knows, “My mind is without lust”.
2/ a'go uif;pdwfudk odjrifjcif; 2: “My mind is without hatred”.
3/ arm[ uif;pdwfukd odjrifjcif; 3: “My mind is without delusion”.
4/ ighpdwo
f nf &m* ESifhtwltu Grjzpf[k odjrifjcif; (tm&kH rjzpf[kodjrifjcif;)
4: “My mind is not subject to infatuation”.
5/ ighpdwo
f nf a'go ESifhtwltuG rjzpf[k odjrifjcif;
5: “My mind is not subject to animosity”.
6/ ighpdwo
f nf arm[ ESifhtwltuG rjzpf[k odjrifjcif;
6: “My mind is not subject to confusion”.
7/ ighpdwo
f nf umrb0 tvk@d iSg jyefvnfjcif; oabmr&Sd[k odjrifjcif;
7: “My mind is not subject to return to sense-sphere existence”.
8/ ighpdwo
f nf &lyb0 tvk@d iSg jyefvnfjcif; oabmr&Sd[k odjrifjcif;
8: “My mind is not subject to return to form-sphere existence”.
9/ ighpdwo
f nf t&lyb0 tvk@d iSg jyefvnfjcif; oabmr&Sd[k odjrifjcif; /
9: “My mind is not subject to return to formless-sphere existence”.
&[Eœm. tm; 10 yg; Ten powers of an arahant:
1/ ocFg&w&m;tm;vkH;ukd tedpP[k &SKjrifjcif;
1: Seeing all compounded things as impermanence,
2/ umr*k%fw&m;rsm;onf rD;usD;wGif;ESifhwl.[k jrifojd cif;
2: seeing all sensual pleasures as burning charcoal,
3/ qdwfjidrf&mY arG@av#mfjcif; 3: delight in solitude,
4/ owdyÏmefav;yg;ukd yGg;jyD;jzpfjcif;
4: having developed the four foundations of mindfulness,
5/ or`y`'gefav;yg;ukd yGg;jyD;jzpfjcif; 5: having developed the four efforts,
6/ Á'<dyg'fav;yg;ukd yGg;jyD;jzpfjcif; 6: having developed the four bases of power,
7/ ÁajENig;yg;ukd yGg;jyD;jzpfjcif; 7: having developed the five sense-faculties,
8/ Akdvfig;yg;ukd yGg;jyD;jzpfjcif; 8: having developed the five powers,
9/ aAmZPsifckESpfyg;ukd yGg;jyD;jzpfjcif;
9: having developed the seven factors of enlightenment,
10/ r*~if&Spfyg;ukd yGg;jyD;jzpfjcif; / 10: having developed the eight noble paths.
&m* Lust, passion, attachment.
&m* uif;a=umif; w&m; 5 yg; (pGJvrf;rSK uif;a=umif; w&m; 5 yg; )
[469]
&m* uif;a=umif;w&m;onf tokbedrdwf (tnwdwˆ,okwf / wdu*FkwW&ygVd)
The cause to abandon lust is an unattracting object.
a'go uif;a=umif;w&m;onf arwWm apawm0drkwWd (arwWmbm0em)
The cause to abandon hatred is the liberation of mind by loving-kindness.
arm[ uif;a=umif;w&m;onf a,medaomreodum& /
The cause to abandon delusion is careful attention.
&m*ay,smv – t*FkwW&ygVdawmf 11 usrf;Y {uuedygw ryg usef 10 usrf;vk;H wk@d . aemufqkH;okwWef
Lust and so forth repetition series at the end of the all ten books, of the
Numerical Discourses (Book one is not included among 11 texts.):
1/ wyfrufpGJvef;rSK &m* ukd / 1: Lust,
2/ jypfrSm;rSK a'go / 2: hatred,
3/ awGa0rSK arm[ / 3: delusion,
4/ trsufxGurf SK aum" / 4: anger,
5/ &efjiKd;zGJ@rSK Oyem[ / 5: hostility,
6/ aus;Zl;acszsufrSK ruQ / 6: denigration,
7/ *k%fjyKdifrSK yVmo / 7: insolence,
8/ jiLplrSK Á\m / 8: envy,
9/ 0efwdrk SK rp>&d, / 9: miserliness,
10/ vSnfhywfrSK rm,m / 10: deceitfulness,
11/ pOf;vJrSK omaX,s/ 11: craftiness,
12/ cufxefrSK xrB / 12: obstinacy,
13/ csKwfcs,frSK om&rB / 13: vehemence,
14/ axmifv$m;rSK rme / 14: conceit,
15/ tvGefaxmifv$m;rSK twdrme / 15: arrogance,
16/ ,pfrl;rSK r' / 16: intoxication,
17/ aravsmhrSK yrm' ukd - 17: heedlessness.
(u) xl;aom^m%fjzifhod&ef (a) For direct knowledge of
1: lust etc. (all of the above until 17:),
(c) ykdif;jcm;od&ef (b) for full understanding of lust etc.,
(*) xuf0ef;usif ukefcef;&ef (c) for the utter destruction of lust etc.,
(C) y,fpGef@&ef (d) for the abandoning of lust etc.,
(i) ukefcef;&ef (e) for the sestruction of lust etc.,
(p) zsufqD;&ef (f) for the vanishing of lust etc.,
(q) uif;jywf&ef (g) for the fading away of lust etc.,
(Z) csKyf&ef (h) for the cessation of lust etc.,
(ps) pGef@&ef (i) for the giving up of lust etc.,
(n) wzefpGef@&ef (j) for the relinquishment of lust etc.
(u) {u edygw ygVd Y – &m*ay,smv ryg0if/
[470]
(a) Single Item of Dhamma: No ‘lust and so forth discourse’.
(c) 'ku edygw ygVdawmftvdk – orx 0dy\em 2 yg; yGg;&rnf /
(b) Two Items of Dhamma:
Two dhammas, tranquility and insight meditation, should be developed.
(*) wdu edygw ygVdawmftvdk – oknworm"d tedrdwWorm"d ty`%d[dworm"d
Tw&m; 3 yg; yGg;&rnf /
(c) Three Items of Dhamma: Three dhammas, emptiness concentration,
markless concentration and wishless concentration, should be developed.
(C) pwkuU edygw ygVdawmftvdk – owdyÏmef 4 yg; ponf yGg;&rnf /
(d) Four Items of Dhamma: Four dhammas, the four foundations of
mindfulness etc., should be developed.
(i) yÌu edygw ygVdawmftvdk – onm 5 yg; ÁajEN 5 yg; ponf yGg;&rnf /
(e) Five Items of Dhamma: Five dhammas, five kinds of perception etc.,
should be developed.
(p) quU edygw ygVdawmftvdk – tEkwW&d, 6 yg; ponf yGg;&rnf /
(f) Six Items of Dhamma: Six dhammas, the six unsurpassed things,
(q) owWu edygw ygVdawmftvdk – aAmZPsif 7 yg; ponf yGg;&rnf /
(g) Seven Items of Dhamma: Seven dhammas, the seven factors/wings of
enlightenment etc., should be developed.
(Z) tÏu edygw ygVdawmftvdk – orRmr*~if 8 yg; yGg;&rnf /
(h) Eight Items of Dhamma: Eight dhammas, the noble eightfold path,
(ps) e0u edygw ygVdawmftvdk – onm 9 yg; yGg;&rnf /
(i) Nine Items of Dhamma: Nine dhammas, nine kinds of perception,
(n) 'ou edygw ygVdawmftvdk – orRmr*~if 10 yg; yGg;&rnf /
(j) Ten Items of Dhamma: Ten dhammas, ten right paths, should be developed.
(É) {um'ou edygw ygVdawmftvdk – tmudÌnm,wewkdifatmif psmef 7 yg; š
jA[R0d[m&w&m; 4 yg; ] 11 yg; yGg;&rnf /
(k) Eleven Items of Dhamma: Eleven dhammas, seven jhānas (excluding
the last one of eight jhānas) plus the four holly abiding = eleven should
be developed.
&mZj*Kd[fjrKd@&Sd awmif 5 vkH; Five mountains around Rājagaha City:
1/ a0bm& awmif 1: Mountain Vebhāra,
2/ y¾0 awmif 2: Mountain Paṇḍava,
3/ a0ykv† awmif 3: Mountain Vepulla,
4/ *dZPsulÉ awmif 4: Mountain Gijjhakūṭa,
5/ Áod*dvd awmif / 5: Mountain Isigili.
&m[kvmtm; jrwfbk&m;a[m=um;onfh okweW frsm; (om;awmf&m[kvm tm; jrwfb&k m;a[m=um;onfh
[471]
okwWefrsm; )
&m[kvmtm; jrwfbk&m;a[m=um;onfh bm0em trsKd;tpm; 12 yg;
(r[m&m[kavm0g' okwf / rZPsdryÀmo / rZPsdredum,ygVd )
Twelve meditation-techniques that Lord Buddha taught Rāhulā
(Mahā-Rāhulovāsa Sutta, Majjhima nikāya):
1/ yx0Dor bm0em 1: Meditation that is like the earth,
2/ tmaygor bm0em 2: meditation that is like the water,
3/ awaZmor bm0em 3: meditation that is like the fire,
4/ 0ga,mor bm0em 4: meditation that is like the air,
5/ tmumoor bm0em 5: meditation that is like the space,
6/ arwWm bm0em 6: meditation on loving-kindness,
7/ u&k%m bm0em 7: meditation on compassion,
8/ rk'dwm bm0em 8: meditation on sympathic joy,
9/ OayuQm bm0em 9: meditation on equanimily,
10/ tokb bm0em 10: meditation on foulness,
11/ tedpP onm bm0em 11: meditation on the perception of impermanence,
12/ tmemyge\wd bm0em / 12: meditation on breathing-in and breathing-out.
&m[ktok&def ewfrif; - owW0gtaygif;wk@d wGif cE<muk,
d f t=uD;qkH;jzpfonf / t&yftjrifh ,lZem 4800 &SdjyD;
vuf&kH;ESpfckt=um; ,lZem 1200 &Sdonf / cE<mukd a&S@ESifhaemuf ,lZem 600 &Sdonf / vufwpfqpf
ESifh wpfqpf=um; ,lZem 50 &Sdonf / OD;acgif;onf ,lZem 900 &Sdonf / aevwkd@ukd zrf;wm;onfudk
&m[k zrf;onf (viykwfzrf;onf) [kac:onf /
Rāhu Asurinda, a great god: The body of this god is the biggest of all beings:
4,800 yūjanā in height, 1,200 yūjanā between two shoulders, 600 yūjanā of body
thickness and 50 yūjanā between two finger-joints. He can catch and hold the sun
and moon easily if he wishes. It is called ‘the moon is caught/captured/imprisoned
by the Rāhu’ in Burmese.
&kuQpkd; Guardian-spirit/deity of a certain tree(s).
&kuQrl"kwif – opfwpfyif&dyf 0g;wpfyifatmufYom aexkid fjcif; ("kwif 13 yg; )
&kuQrl"kwif aqmifjcif;. tusKd; 9 yg; Nine benefits of wearing the refuse-rag robes:
1/ ausmif;ukd rSDjyD; oifhav#mfpGmusifh&jcif;
1: Praticing properly regarding building, bed etc. (lodging),
2/ &vG,fjcif; 2: easy to obtain,
3/ tjypfuif;jcif; 3: blameless,
4/ olawmfaumif;rsm; csD;rGrf;jcif; 4: praised by the virtuous,
5/ opf&Gufau|usonfukd odjrifjyD; tedpPonm yGg;rsm;Ekdifjcif;
5: arousing the perception of impermenance due to falling leaves,
6/ ausmif;Y 0efwdrk SK r&Sdawmhjcif; 6: no avarice about abode,
7/ ausmif;udpP rrsm;awmhjcif; 7: less lodging work,
[472]
8/ ewfw@kd ESifh twlae&jcif; 8: dwelling in the company of deities.
9/ tvked nf;jcif; ponfwkd@ESifh av#mfnjD cif; /
9: conformity with the fewness of wishes etc.
&kyf Form, matter, material/physical phenomena.
&kyf jzpfa=umif;w&m; 4 yg; Four originations of matter/physical body:
1/ uH 1: Kamma,
2/ pdwf 2: consciousness,
3/ Owk 3: temperature,
4/ tm[m& / 4: nutriment.
&kyf 28 yg; The twenty-eight material/physical phenomena:
1/ r[mbkwf 4 yg; I: The four great essentials/elements:
1
1/ yx0D 1: Earth element, (1)*
2
2/ awaZm 2: fire element, (2)*
3
3/ tmayg 3: water element, (3)*
4
4/ 0ga,m / 4: air element. (4)*
2/ yom' &kyf 5 yg; II: Five sensitive phenomena:
5
1/ puQK yom' 1: Eye-sensitivity, (5)*
6
2/ aomw yom' 2: ear-sensitivity, (6)*
7
3/ Cme yom' 3: nose-sensitivity, (7)*
8
4/ Zd0Sg yom' 4: tongue-sensitivity, (8)*
9
5/ um, yom' / 5: body-sensitivity. (9)*
3/ a*gp& &kyf 4 yg; III: Four objective phenomena:
10
1/ &ly 1: Visible form, (10)*
11
2/ o'N 2: sound, (11)*
12
3/ *E< 3: smell, (12)*
13
4/ &o / 4: taste. (13)*
4/ bm0&kyf 2 yg; IV: Two sexual phenomena:
14
1/ Áwˆd bm0 1: Femininity, (14)*
15
2/ ykH bm0 / 2: masculinity. (15)*
5/ [', &kyf 1 yg; V: One heart phenomena:
16
1/ [', 0wˆK &kyf / 1: Heart-base. (16)*
6/ ZD0dw &kyf 1 yg; VI: One life phenomena:
17
1/ ZD0dwdajEN / 1: Life faculty. (17)*
7/ tm[m& &kyf 1 yg; VII: One nutritional phenomena:
18
1/ uAVDum&m[m& / 1: Nutriment. (18)*
eHygwf yx0D1 rS uAVDum&m[m&18 txd 18 yg;aom&kyfrsm;ukd edy‰EM&kyf[k ac:onf /
urRZ&kyf 18 yg;[lIvnf; ac:onf /
[473]
xkd 18 yg;aom&kyfrS wyg; atmufyg&kyf 10 yg;ukd tedy‰EM&kyf[k ac:onf /
No. (1)* to (18)* = 18 are called ‘concretely produced matters’. They are
also called ’18 Kamma-born materiality.
The following 10 are called ‘non-concrete matters’.
8/ y&dap> ' &kyf 1 yg; VIII: One limiting phenomena:
1/ tmumo"mwf / 1: Space element.
9/ 0dum& &kyf 5 yg; IX: Five communicating phenomena:
1/ um, 0dnwf 1: Bodily intimation,
2/ 0pD 0dnwf 2: verbal intimation,
3/ v[kwm 3: lightness,
4/ rk'kwm 4; malleability,
5/ urRnwm / 5: wieldiness.
10/ vuQ% &kyf 4 yg; X: Four characteristics of matter:
1/ Oyp, 1: Production,
2/ oEœwd 2: continuity,
3/ Z&wm 3: decay,
4/ tedpPwm / 4: impermanence.
&kyf 28 yg;wkd@ukd tkyfpkcGJjcif; (tao;pdwfukd 0dok'<dr*f / cE<eda'No / &lyuQE<m tcef;Y =unfhyg)
The twenty-eight material/physical phenomena divided into groups:
(See the Chapter: the Material, the Aggerates, ‘The Path of purification’ in detail.)
&kyf 2 yg;pk Material group in two:
1/ tZPswu Wd – twGif;&kyf 1: Internal,
2/ Am[d& - tjyif&kyf / 2: external.
&kyf 2 yg;pk (wenf;) More material group in two:
1/ =oVm&du - =urf;xrf;&kyf 1: Gross,
2/ okckr – odrfarG@&kyf / 2: subtle.
1/ 'l& - ta0;&kyf 1: Far,
2/ oEœdu – teD;&kyf / 2: near.
1/ edy‰EM – jzpfay:apaom&kyf 1: Produced,
2/ tedy‰EM – rjzpfay:apaom&kyf / 2: unproduced.
1/ yom' – cHpm;Ekdifaom&kyf 1: Sensitive,
2/ e yom' – rcHpm;Ekdifaom&kyf / 2: insensitive.
1/ ÁjENd, - tpkd;&aom&kyf 1: Faculty,
2/ tedjENd, - tpkd;r&aom&kyf / 2: not-faculty
[474]
1/ Oyg'dÀ – uHa=umifhjzpfaom&kyf 1: Clung to (kamma),
2/ tEkyg'dÀ – uHa=umifhrjzpfaom&kyf / 2: not clung to.
&kyf 28 yg;wkd@ukd tkyfpkcGJjcif;
&kyf 3 yg;pk Material group in three:
1/ oed'\e oy`ÉdC &kyf – jrif xdawG@Ekdifaom&kyf 1: Visible with impact,
2/ ted'\e oy`ÉdC &kyf – rjrif xdawG@Ekdifaom&kyf 2: invisible with impact,
3/ ted'\e ty`ÉdC &kyf – rjrif rxdawG@Ekdifaom&kyf /3: invisible without impact.
&kyf 3 yg;pk (wenf;) More material group in three:
1/ urRZ&kyf – uHa=umifhjzpfaom&kyf 1: Kamma-born,
2/ turRZ&kyf – uHa=umifhrjzpfaom&kyf 2: not-kamma-born,
3/ ae0urRZ emurRZ&kyf – uHa=umifh jzpfonfvnf;r[kwf rjzpfonfvnf;
r[kwfaom&kyf (r&Sd) /
3: neither-kamma-born-nor-not-kamma-born. (nothing)
1/ pdwWZ&kyf – pdwfa=umifhjzpfaom&kyf 1: Consciousness-born,
2/ tpdwWZ&kyf – pdwfa=umifhrjzpfaom&kyf 2: not-consciousness-born,
3/ ae0pdwZW empdwWZ&kyf – pdwfa=umifhjzpfonfvnf;r[kwf rjzpfonfvnf;
3: neither-consciousness-born-nor-not-consciousness-born. (nothing)
1/ tm[m&Z&kyf – tm[m&a=umifhjzpfaom&kyf 1: Nutriment-born,
2/ tem[m& – tm[m&a=umifhrjzpfaom&kyf 2: not-nutriment-born,
3/ ae0tm[m&Z e tem[&Z&kyf – tm[m&a=umifhjzpfonfvnf;r[kwf
rjzpfonfvnf;r[kwfaom&kyf (r&Sd) /
3: neither-nutriment-born-nor-not-nutriment-born. (nothing)
1/ OwkZ&kyf – Owka=umifhjzpfaom&kyf 1: Temperature-born,
2/ tEkwkZ&kyf – Owka=umifhrjzpfaom&kyf 2: not-temperature-born,
3/ ae0OwkZ e tEkwkZ&kyf – Owka=umifhjzpfonfvnf;r[kwf rjzpfonfvnf;
3: neither-temperature-born-nor-not-temperature-born. (nothing)
&kyf 4 yg;pk Material group in four:
1/ 'dÏ&kyf – jrifEkdifaom&kyf 1: Seen materiality,
2/ okw&kyf - =um;Ekdifaom&kyf 2: heard materiality,
[475]
3/ rkw&kyf – teH@ t&om tawG@&kyf 3: sensed materiality,
4/ 0dnmw&kyf – pdwftm&kH&kyf / 4: cognized materiality.
&kyf 4 yg;pk (wenf;) More material group in four:
1/ &ly&kyf – jrifEkdifaom&kyf 1: Concrete matter,
2/ y&dap>'&kyf – ykdif;jcm;aom&kyf 2: delimiting matter,
3/ 0dum&&kyf – azgufjyefaom&kyf 3: matter as alteration,
4/ vuQ%&kyf – trSwfvuQ%m&kyf / 4: matter as characteristic.
&kyf 5 yg;pk Material group in five:
1/ {uZ – ta=umif; 1 yg;a=umifhjzpfaom&kyf 1: Born of one,
2/ 'GdZ – ta=umif; 2 yg;a=umifhjzpfaom&kyf 2: born of two,
3/ wdZ – ta=umif; 3 yg;a=umifhjzpfaom&kyf 3: born of three,
4/ pwkZ – ta=umif; 4 yg;a=umifhjzpfaom&kyf 4: born of four,
5/ e ukawmpd Zmw – ta=umif;r&SdyJ jzpfaom&kyf / 5: not born of anything.
&kyfwkd@Y urRÏmef; ESvkH;oGif;jcif; 7 yg; (0do'k <dr*f) Seven ways to comprehend the material:
1/ tm'ge edauQyeawm – b0a[mif;pGef@jyD; b0opfu,
kd ljcif;jzifh
1: As taking up the new life and putting the old life,
2/ 0a,m0kÅwˆ*Frawm – tkdrif;aom&kyfwkd@ csKyfjcif;jzifh
2: as disappearance of what grows old in each stage,
3/ tm[m&awm – tpmtm[m&tm;jzifh 3: as arising from nutriment,
4/ Owkawm - &moDOwktm;jzifh 4: as arising from temperature,
5/ urRawm – uHtm;jzifh 5: as kamma-born,
6/ pdwWawm – pdwftm;jzifh 6: as consciousness-originated,
7/ "rRwm - oabm"rRwmtm;jzifh / 7: as natural materiality.
&kyfESifhemrfom&Sd. yk*~Kdvf owW0g ig olwyg;r&Sd ESifhywfoufjyD; ay;xm;aom Oyrmrsm; (yk*~Kdvf owW0g
ig olwyg;r&Sd / &kyfESifhemrfom&Sda=umif;ESifhywfoufjyD; ay;xm;aom Oyrmrsm; )
&kyf – rsufESm - =unfvifa=umif; w&m;rsm; (oH,kwW edum,ygVd ESifh rZPsdr edum,ygVd - ponf)
The causes of serene complesion:
twDwH emEkaompEœd – twdwfumvu jzpfcJhor#ukd rpkd;&drfawmhjcif;
No sorrow over the past;
ey`ZyÈœd em*wH – tem*wfumv jzpfto
Hh r#ukd rawmifhw rar#mfukd; rpGJvrf;jcif;
no hankering for the future;
ypPKyàEMe ,mayEœd - ypPKyèfqJqJumv &or#jzifh a&mifh&Jwif;wdrfjcif;
maintaining with what is present;
awe 0aÀm yoD'wd - ok@d a=umifh &kyf&nftqif; =unfvif. / (oH,kwW)
hence complesion is so serene.
,'wDwH y[DeH wH – twdwf[laom xkdumvonf ukefvGefcJhjyD;jyD
[476]
The past has been left behind.
ty`wWÌ tem*wH - tem*wfumvonf a&mufrvmao; ? (rZPsdr)
The future has not been reached.
&kdaojcif; (*g&0) 6 yg; Six kinds of respect:
1/ bk&m;Y &kdaojcif; 1: Respect of Buddha,
2/ w&m;Y &kdaojcif; 2: of Dhamma,
3/ oHCmY &kdaojcif; 3: of Saṃgha (monks),
4/ oduQmok;H yg;Y &kdaojcif; 4: of the three kinds of training,
5/ ty`rm' (owd)w&m;Y &kdaojcif; 5: of heedfulness,
6/ qufpyfrSK yÉdoEÎm&Y &kdaojcif; / 6: of physical and mental relation.
&kdaoxkdufolukd &kdao&jcif; . tusKd; 4 yg; Four benefits of paying respect:
1/ tm,k ] touf&Snjf cif; 1: Longevity,
2/ 0À ] tqif;vSjcif; 2: beauty,
3/ okc ] csrf;omjcif; 3: happiness,
4/ Av ] tm;=uD;jcif; / 4: strength.
&kdaorSK 4 rsKd; Four kinds/causes of reverence:
1/ aqGrsKd;jzpfI &kdao&Sdckd;jcif; 1: Reverence for relatives,
2/ a=umufI &kdao&Sdckd;jcif; 2: from fear,
3/ q&mjzpfI &kdao&Sdckd;jcif; 3: for one’s teacher,
4/ ylaZmfxkdufI &kdao&Sdckd;jcif; / 4: for worthy of respect.
&kdaoav;pm; trSDjyKaeygu ukodkvfyGg;a=umif;w&m;rsm;
Seven things to be respected for developing the wholesome:
1/ bk&m;&Sif 1: Lord Buddga,
2/ w&m;awmf 2: dhamma,
3/ &[ef;oHCm 3: community of monks,
4/ usifh0wfoduQm 4: training,
5/ wnf=unfrSK orm"d 5: concentration,
6/ rarhrav#mhrSK ty`rm' 6: mindfulness,
7/ taphtpyfjyKrSK yÉdoEÎm& 7: hospitality.
&ly jA[Rm The Fine-material-sphere plane/abode.
&ly jA[Rm 16 bkH (bkH 31 ) The sixteen Fine-material-sphere planes/realms.
&lybkH t&lybkHY y&dedAŠmefjyKonfh yk*~Kdvf 5 a,muf (umrbkHY y&dedAŠmefrjyK / &lybkH t&lybkYH y&dedAŠmefjyKonfh
yk*~Kdvf 5 a,muf )
a&uef 4 rsKd; Four kinds of pond/lake:
1/ wdrfra,mif ESifh eufaom a&uef 1: Pond, deep but looks shallow,
2/ eufra,mif ESifh wdrfaom a&uef 2: shallow but looks deep,
3/ wdrfa,mif&SdjyD; wdrfaom a&uef 3: shallow as well as looks shallow,
[477]
4/ eufa,mif&SdjyD; eufaom a&uef / 4: deep, as well as looks deep.
a&pufcs (tvSLa&puf) Pouring water (as witness of good deeds), water
libration, liberation water, consecration water,
donation-water.
a&ppfvLS &aom tusKd; 5 yg; Five benefits of donating water-strainer/filter:
1/ ewfjzpfu ewfoufy&kd Snfjcif; 1: Heavenly longer life,
2/ ckd;ol &efolw@kd rESdyfpufEkdifjcif; 2: no torture by thieves and enemies,
3/ vufeufab;&efrS uif;jcif; 3: no danger of weapon,
4/ tqdyf ab;&efrS uif;jcif; 4: no danger of poison,
5/ oufwrf;jynfh ae&jcif; / 5: living full life-span.
a&rD;tpkH wHckd;awmfjyonfh (,ruygÉd[m&d,) 12 Xme
The twin miracles streming alternately water and fire from twelve parts of
Buddha’s body:
1/ txuf ESifh atmuf 1: Upward and downward,
2/ a&S@ ESifh aemuf 2: front and back of the body,
3/ 0J,m rsufvkH;awmf 3: left and right eyes,
4/ em;awmf 4: ears,
5/ ESmacgif;awmf 5: nose,
6/ yckH;awmf 6: shoulders,
7/ vufawmf 7: hands,
8/ eHyg;awmf 8: sides of the body,
9/ ajcawmf 9: legs,
10/ vufacsmif; ajcacsmif;awmfrsm;t=um; 10: spaces between fingers and toes,
11/ arG;nSif;awmfrsm; 11: evey hair of the body,
12/ arG;nSif;awmfwGif;rsm; / 12: pores of evey hair of the body.
a&avSmiftkd;=uD; 3 vk;H Oyrm (bk&m;&Sifw&m;a[mawmfrljcif;ESifh ywfoufonf) – a&avSmifvdkaom
a,mufsm;onf rayguf r,kd rpdrfhaom tkd;=uD;Y a&S;OD;pGm a&avSmif. / xkdaemuf raygufaomfvnf;
,kpd drfh aomtkd;Y a&avSmif. / aemufqkH;Y ayguf,pkd drfhaom tkd;=uD;Y a&avSmif. / tvm;wlyif –
bk&m;&Sifonf rayguf r,kd rpdrfhaom tkd;=uD;ESifhwlaom &[ef;a,mufsm; &[ef;rdef;rwkd@ukd jynfhpkHpGm
w&m;a[mawmfrl. / xkad emuf raygufaomfvnf; ,kpd drfhaom tkd;=uD;ESifhwlaom 'g,um 'g,dumr
rsm;ukd a[m. / aemufqkH;Y ayguf ,kpd drfhaom tkd;=uD;ESifhwlaom bk&m;tqkH;tr rvkdufem
r,kH=unfolwkd@tm; a[mawmfrl. / (acwWLyrokwf / *gr%doH,kwf / oVm,we0*~ oH,kwWygVd)
The simile of the three waterpots regarding how Lord Buddha taught: A man who
wants to store water – he would store it in the pot without cracks and without
seeping; then, in the pot without cracks but with seeping; lastly, he would store it
in the pot with cracks and seeping. Similarly, Lord Buddha taught first monks and
[478]
nuns, the excellent ones; then, His lay-followers, and lastly, those who had no
faith in Buddha’s teachings.
(Khettūpama sutta, ‘The Discourse on the Simile of the Field’, Saḷāyatana-vagga
Saṃyutta Pāḷi, ‘The Connected Discourses’)
a&okwfykqkd; (wbuf) vSL&aom tusKd; 5 yg; Five benefits of donating towel:
1/ a&$tqif;&Sdjcif; 1: Golden skin,
2/ jrLtnpfa=u;uif;jcif; 2: no dust attached,
3/ jyKd;jyufta&mifxGufjcif; 3: bright skin,
4/ wefckd;=uD;rm;jcif; 4: power,
5/ cE<mukd,f ajyjypfjcif; / 5: elegance.
a& tusKd; 10 yg; (a&vSL&usKd;) Ten benefits of donating water:
1/ ausmfaZmjcif; 1: Fame,
2/ pif=u,fjcif; 2: cleanliness,
3/ tajcGt&Haygrsm;jcif; 3: being loved by many,
4/ v#ifjref oGuv f ufjcif; 4: quickness,
5/ rGwfoyd frSK r&Sdjcif; 5: no-thirst,
6/ oef@&Sif;jcif; 6: health,
9/ tm;=uD;jcif; 9: strength,
10/ ynm=uD;jcif; / 10: wisdom.
&J&ifha=umif; (0dom&') w&m; 5 yg; Five things that make a person fearless:
1/ o'<g 1: Faith,
2/ oDv 2: virtue, morality,
3/ A[k\kw 3: vast knowledge,
4/ 0D&d, 4: effort,
5/ ynm / 5: wisdom.
(a=umuf&GH ha=umif; -om&Z…- w&m; 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Five things that make a person fearlfull are opposite of the above.)
a&m*gjzpfa=umif; w&m; 8 yg; Eight causes to get disease/illness:
1/ onf;ajc a=umifh 1: Bile disorder,
2/ ovdyf a=umifh 2: phlegm disorder,
3/ av a=umifh 3: wind disorder,
4/ av ovdyf onf;ajc a=umifh 4: combination of the abve 3 disorder,
5/ tat;tyl Owk a=umifh 5: climate, weather,
6/ rwnfhaom tpm;tpm a=umifh 6: carelessness in eating,
7/ olwyg;wkd@. vk@H vya,m* a=umifh 7: assult,
8/ a&S;uH ,ckuH a=umifh / 8: kamma result.
[479]
a&m*grsKd; 96 yg; Ninety-six (eight) kinds of disease:
1/ puQK a&m* - rsufpd Yjzpfaomtem 1: Disease of the eye (inner),
2/ aomw a&m* - em;wGif; Yjzpfaomtem 2: disease of the ear (inner),
3/ Cme a&m* - ESmacgif;wGif; Yjzpfaomtem 3: disease of the nose (inner),
4/ Zd0Sg a&m* - v#m Yjzpfaomtem 4: disease of the tongue,
5/ um, a&m* - uk, d f Yjzpfaomtem 5: disease of the body,
6/ oDo a&m* - OD;acgif; Yjzpfaomtem 6: disease of the head,
7/ uÀ a&m* - em;&Guf Yjzpfaomtem 7: disease of the ear (outer),
8/ rkc a&m* - cHwGif; Yjzpfaomtem 8: disease of the mouth,
9/ 'Eœ a&m* - oGm; Yjzpfaomtem 9: disease of the tooth,
10/ umo – acsmif;qkd;em 10: cough,
11/ omo - =uKd@xkd;em 11: hiccoughs,
12/ 0demo – ESmacgif;jyifY jzpfaomtem 12: disease of the nose (outner),
13/ Èm[ - uk, d fwGif;ylem 13: body heat (inner),
14/ Z& - zsm;em 14: illness,
15/ uk p>d a&m* – 0rf;em 15: stomach pain,
16/ rk p>m – awGa0rdef;armem 16: dizziness
17/ yuQENdum – aoG;tefem 17: haematemesis,
18/ olvm – xkd;usifh 0rf;avem 18: colic,
19/ 0dolpdum – 0rf;avsmvGefem / umvem 19: diarrhea,
20/ ukÏ – Elem 20: laprocy,
21/ *¾% - tkdif; jrif;zkem 21: boil,
22/ udvmo – nSif; wif;wdwfem 22: white leprous spot,
23/ aomaom – tqkwfem yef;em 23: tuberculous,
24/ 'k'NK – ayG;em 24: ringworm,
25/ u¾K – 0Ji,f 0Jajcmufem 25: wet itch,
26/ u p>K – 0J=uD; 0Jpkdem 26: thick scab,
27/ 0dw p>dum – ajc / vufz0g; uGJtufem 27: disease on palm and sole of the foot,
28/ avm[dwywW – aoG;onf;ajcem 28: biliousness,
29/ r"kar[ - qD;csKdem 29: diabetic,
30/ tHom - &djzL &deDem 30: gleet, gonorrhoes,
31/ ydVum – xGwfjrif; azga&mifem 31: running sore, swelling,
32/ b*ENvm – bifem / *&if*sDem / 32: bubo.
ava=umifh š onf;ajca=umifh š ovdyfa=umifh 32 yg;pDjzpf=uI pkpkaygif; 96 yg;jzpfonf /
(1) tyrm& - 0uf&l; =uuf&l; ewfbv D l;zrf;pm;aom tem / (2) ecom – ajconf; vufonf;
jcpfrd&mrS jzpfay:vmaom tem – aygif;aomf temrsKd; 98 yg;jzpfonf ?
There are 32 diseases (above) due to wind disorder + 32, due to bile disorder +
[480]
32, due to phlegm disorder = 96. Two more diseases are (1) epilepsy and (2)
disease caused by nail-scratch; thus, 98 diseases.
a&mifh&Jjcif; Contentment.
a&mifh&Jjcif; 4 yg; (&[ef;awmfrsm;) Four kinds of contentment (for monks):
1/ ouFef; Y a&mifh&Jjcif; 1: Contentment with any robe,
2/ qGrf; Y a&mifh&Jjcif; 2: with any food,
3/ ausmif; tdyf&mae&m Y a&mifh&Jjcif; 3: with any lodging,
4/ aq; ypPnf; Y a&mifh&Jjcif; / 4: with any medicine.
a&mifh&Jjcif; 4 rsKd; (tvkdenf;jcif; - tydp> - 4 rsKd; )
a&mifh&Jjcif; (y0da0u) 3 rsKd; (uif;qdwfjcif; - a&mifh&Jjcif; - y0da0u - 3 rsKd; )
a&mifh&Jjcif;onf tjrifhjrwfqkH; ypPn;f OpPmwnf; (tjrifhjrwfqkH;w&m; 4 yg;vnf; )
Contentment is the best/nobelest wealth.
a&mifjcnfawmf Ray/radiant.
a&mifjcnfawmf 6 yg; Six kinds/hues of Buddha’s ray/radiant:
1/ eDv ] nKdarSmifaom a&mifjcnfawmf 1: Deep-blue or brown,
2/ yDw ] 0ga&$aom a&mifjcnfawmf 2: gold, yellow,
3/ avm[dw ] eDjref;aom a&mifjcnfawmf 3: red,
4/ =o'gw ] jzLazG;aom a&mifjcnfawmf 4: white,
5/ rÍdÏ ] =uufaoG;a&mif armif;aom eDajyajy a&mifjcnfawmf 5: dark red/pink,
6/ yb\& ] jyKd;jyKd;ysufysuf wvufvufaom a&mifjcnfawmf /
6: massive brightness of all above five colors combined.
a&mif;0,f&mY pD;yGg;jzpfrSK rjzpfrSK ta=umif;rsm; 4 yg;
Four causes of failure and of success of doing business:
1/ vSLrnf[k 0efcHjyD; rvSLol ] a&mif;0,f&mY pD;yGg;rjzpf /
1: After promising to offer, a person offers nothing: failure business.
2/ vSLrnf[k 0efcHjyD; vSLoifhonfxuf av#mhvSLol ] a&mif;0,f&mY rSef;xm;onfxuf
av#mhenf;I pD;yGg;jzpf. /
2: After promising to offer, a person offers less than he intends to:
business less successful than he expected.
3/ vSLrnf[k 0efcHjyD; vSLoifhoavmufom vSLol ] a&mif;0,f&mY rSef;xm;onfavmufom
pD;yGg; jzpf. /
3: After promising to offer, a person offers the same amount that he intends to:
business is successful as he expected.
4/ vSLrnf[k 0efcHjyD; vSLoifhonfxuf ykdrkdvSLol ] a&mif;0,f&mY rSef;xm;onfxuf
omvGefykdrkdjyD; pD;yGg;jzpf. /
4: After promising to offer, a person offers more than he intends to:
business is more successful than he expected.
&Sif=uD; Old novice.
&Sifi,f Young novice.
[481]
&Sif=uD; r&kdao/ &Sifi,f r&kdao Not receiving respect from old and young monks.
&SifjyK Novitiate, initiate a boy into the Buddhist order, ordain as a
novice monk.
&Sifr,fcH A newly ordained novice receiving the religious name.
&Sifavmif; Novice-to-be.
&Sifavmif;vSnfh A ceremonial procession while novice-to-be, brightly worn
like a price, is carried by a horse or a palanquin (stretcher).
&Spfq,f uk;d yg;aom pdwf (pdwf wck,kwf ukd;q,f )
&Spfyg;oDv Eight precepts:
1/ yg%mwdygwm a0&r%d ] toufowfrSKrS a&Smif=uOfjcif; 1: Avoidance of killing,
3/ tjA[Rp&d,m a0&r%d ] arxkefrSK jyKjcif;rS a&Smif=uOfjcif; 3: of sexual acts,
4/ rkom0g'g a0&r%d ] vddrfnmajymrSKrS a&Smif=uOfjcif; 4: of lying,
5/ ok&mar&,rZ…y`rm'Ïmem a0&r%d ] t&ufaopmrl,pfaq;0g; okH;aqmifjcif;rS a&Smif=uOfjcif;
6/ 0dumvabmZem a0&r%d ] ae@vGJ npm pm;aomufjcif;rS a&Smif=uOfjcif;
ujcif; oDqkdjcif; wD;rSKwfjcif; =unfh&SKem;axmifjcif; yef;yefjcif; eH@omvdrf;jcif;/aqmifjcif; rdrd
uk,
d fukd rvSvSatmif jyKjyifjcif;wkd@rS a&Smif=uOfjcif;
7: of dancing, singing, watching/listening the shows, beautifying with flower,
perfumes, make-up etc.
8/ OpPmo,e r[mo,em a0&r%d ] jrifhjrwfaomae&mwkd@ukd ok;H aqmifjcif;rS a&Smif=uOfjcif;
8: of using luxurious seat and bed.
&Spfyg;oDvaqmufwnfykH tjcm;wenf;
(ocF dwLW aygoxokwf / 0dwˆwlaygoxokwf / 0domcgokwf / tÏuedygw / t*Fkw&W ygVd)
Another way of observing the eight precepts:
txufyg &Spfyg;oDvukd aqmufwnf&mY – wpfyg;pD. a&S@rS – ‘&[Eœmt&Sifjrwfwd@k onf
toufxufqkH; (toufowfjcif;rS --- jrifhjrwfaomtdyf,mae&mwkd@ukd okH;aqmifjcif;rS)
a&Smif=uOfawmfrlukef. / igonfvnf; Tn Tae@wk@d ywfvkH; (toufowfjcif;rS ---
jrifhjrwfaom tdyf,mae&mwk@d ukd okH;aqmifjcif;rS) a&Smif=uOfum &[Eœmt&Sifjrwfrsm;ukd
twkvkduI f OykofoDv usifhoH;k ygrnf’ [k xnfhqkdum oDvaqmufwnf&onf /
While undertaking the above eight precepts, a noble disciple should reflect thus,
“As the arahants abandon and abstrain (from the destruction of life ….. from
using of high and luxurious beds and seats), today, for this night and day, I too
shall abandon and abstrain (from the destruction of life ….. from using of high
and luxurious beds and seats). I shall imitate the arahants in this respect. I
shall observe the the holy eight precepts.”
(rSwfcsuf - Todk@aqmufwnf&aom tusKd;onf 1/ wkid f;=uD; 16 wkid f; ukd tpkd;&aomrif;
[482]
tjzpfxuf 2/ pwkr[m&mZf ewfjynf 3/ wm0wd Hom ewfjynf 4/ ,mrmewfjynf 5/ wkodwm
ewfjynf 6/ edrRme&wDewfjynf 7/ y&edrRdw 0o0wDewfjynfwkd@rSm jzpf&jcif;xuf
tqaygif;rsm;pGm omvGefonf)
(Note: The great fruit and benefit of such observance exceeds a lot to
(1) the kindship of sixteen countries, to (2) being reborn in the Realm of
the Four Great Kings, to (3) being reborn in the Realm of the Thirty-three
Gods, to (4) being reborn in the Realm of the Yāma Gods, to (5) being reborn
in the Delightful Realm, to (6) being reborn in the Delightful Gods by Own
Creating in accordance with Their Desires, to (7) being reborn in the
Delightful Gods by Their Attendances’ Creation.)
&Spfyg;oDvaqmufwnf&aom tusKd; 7 yg; (&Spfyg;oDvaqmufwnfykH – txufrSm =unfhyg )
Seven benefits of observing the eight precepts (See above).
&Spfyg;oDv – OykofoDvaqmufwnf=u&ef bk&m;&Sifu wkdufweG f; a[m=um;onfh Oygodumr
26 a,muf (omrn0*f / tÏuedygw / t*FkwW&ygVd)
Twenty-six lady-followers to whom Lord Buddha taught the holy
eight precepts (The Gradual Discourses):
1/ aAmZPsm 1: Bojjhā, 14/ wd\m 14: Tissā,
2/ od&Drm 2: Sirīmā, 15/ wd\rmwm 15: Tissamātā,
3/ y'krm 3: Padumā, 16/ aom%m 16: Soṇā,
4/ okbem 4: Subhanā, 17/ aom%rmwm 17: Soṇamātā,
5/ rEkZm 5: Manujā, 18/ um%m 18: Kāṇā,
6/ OwW&m 6: Uttarā, 19/ um%rmwm 19: Kāṇamātā,
7/ rkwmW 7: Muttā, 20/ eENrmwm 20: Nandamātā,
8/ acrm 8: Khemā, 21/ 0domcg 21: Visākhā,
9/ &kpD 9: Rucī, 22/ ckZ…KwW&m 22: Khujjuttarā,
10/ pkEND 10: Cundī, 23/ omrm0wD 23: Sāmāvatī,
11/ AdrŠD 11: Bimbī, 24/ oky`0gom 24: Suppavāsā,
12/ okrem 12: Sumanā, 25/ oky, `d m 25: Suppiyā,
13/ rv†u d m 13: Mallikā, 26/ eukvrmwm / 26: Nakulamātā.
&SmrSD;jcif; 2 yg; 3 yg; ({oem 2 yg; / 3 yg; )
&Sdckd; Pay homage, respect, honor, prostrate, obeisance.
&Sdckd;jcif; 3 rsKd; There ways of paying homage:
1/ um, 0ENem – ukd,fjzifh &Sdckd;jcif; 1: Physical,
2/ 0pD 0ENem – ESKwfjzifh &Sdckd;jcif; 2: verbal,
3/ raem 0ENem – pdwfjzifh &Sdckd;jcif; / 3: mental.
&Sdckd;jcif; . wnf&m The object of worship.
&Sd rckd;tyfaom yk*~Kdvf 10 rsKd; Ten kinds of person who should not be worshiped:
1/ &[ef;oduQm=uD;olu &[ef;oduQmi,foludk &Sdrckd;tyf
[483]
1: A senior monk should not worship his junior monk.
2/ &[ef;u &[ef;r[kwfolukd &Sdrckd;tyf
2: A monk should not worship not-ordained persons.
3/ t"rR0g'D &[ef;=uD;ukd &[ef;i,fu &Sdrckd;tyf
3: A junior monk should not worship a senior monk who speaks dhamma as
adhamma and adhamma as dhamma.
4/ &[ef;onf rdef;rukd &Sdrckd;tyf
4: A monk should not worship a woman.
5/ &[ef;onf y¾Kufukd &Sdrckd;tyf
5: A monk should not worship an eunuch.
6/ yuwwf&[ef;onf y&d0gofusifhoH;k aeqJ &[ef;ukd &Sdrckd;tyf
6: A normal monk should not worship another monk who is under suspersion
from the order of monks.
7/ yuwwf&[ef;onf y&d0gofiif (xyfqifhusifh) aeaom &[ef;ukd &Sdrckd;tyf
7: A normal monk should not worship another monk who is under secondary
suspersion from the order of monks.
8/ yuwwf&[ef;onf rmewfay;xm;aom &[ef;ukd &Sdrckd;tyf
8: A normal monk should not worship another monk who observes penance.
9/ yuwwf&[ef;onf rmewfusihfaeaom &[ef;ukd &Sdrckd;tyf
9: A normal monk should not worship another monk who observes secondary
penance.
10/ yuwwf&[ef;onf tABmefoGif;xku
d faom &[ef;ukd &Sdrckd;tyf /
10: A normal monk should not worship another monk whose penance is about
to be reinstated (abbhāna).
a&S;a[mif; tÏuxm =uD;rsm; (tÏuxm=uD; 8 usrf; - a&S;a[mif; tÏuxm =uD;rsm; )
&Gwf zwf Chanting, reciting, reading.
&Sif;jy&eftwGuf cufcJeufeJaom w&m; 4 rsKd; (cufcJeufeJaom- a[mjy&Sif;jy&ef - w&m; 4 rsKd; )
a&$usifonfrSpI a&$vuf0wfwefqmjzpfvmonftxd Oyrm – aumif;rSKw&m; usifhyGg;&m
(yHoka"m0uokwf / wduedygw / t*Fkw&W ygVd)
Similes of gold-producing to ornament-making process regarding development
of wholesome deeds.
a&$t;kd (&wemb%fwu kd f) =uD; 7 vk;H (ed"du¾okwfvm a&$tkd; - &wemb%fwu
kd f - =uD; 7 vkH;
ukokdvfxkyf jrSKyf&rnf )
a&$t;kd =uD; 4 vk;H (bk&m;tavmif; . zGg;bufawmf)
Four jars of gold (jewel) that appeared while Buddha was born:
1/ ocF a&$tkd;=uD; - w*g0kwf twkdif;twm&Sd.
1: Saṅkha jar: measurement - one fourth yūjanā,
2/ {v a&$t;kd =uD; - ESpf*g0kwf twkdif;twm &Sd. 2: Ela jar: one half yūjanā,
3/ Oy`v a&$tkd;=uD; - ok;H *g0kwf twkdif;twm &Sd. 3: Uppala jar: three fourth yūjanā,
4/ yk¾&du a&$tkd;=uD; - av;*g0kwf ] wpf,lZem twkid f;twm &Sd. /
[484]
4: Puṇḍarika jar: one yūjanā.
(v)
vufoef; tÏuxm – ygVdawmfukd tusOf;csKyfzGifhqkdaom usrf;rsm;jzpfonf / t"dutm;jzifh tbd"rR
ydÉu tzGifh tusOf;csKyfrsm; jzpf=uonf /
Meaning, ‘Little-finger manuals’; the phenomena, especially Abhidhamma,
are summarized and analyzed in these small texts.
vuQ%m Sing, mark, characteristic, symbol.
vuQ%m =unf/h zwf Predict a person’s future by looking at one’s hand-marks etc.
vuQ%musrf;- =unf-h zwfjcif;-rsm; (jA[RZmvokwf / omrnzvokwf/ 'DCedum,ygVd)
Judging through characters of something
(the Holey Net Discourse etc. The Long Discourses):
1/ ausmufrsuf vuQ%m 1: Judging the marks of gems,
2/ t0wftxnf vuQ%m 2: of clothes,
3/ wkwf awmifa0S; vuQ%m 3: of sticks,
4/ "m; vuQ%m 4: of swords,
5/ oefvsuf vuQ%m 5: of spears,
6/ jrm; vuQ%m 6: of arrows,
7/ av; vuQ%m 7: of bows,
8/ =uGif;usefaomvufeufrsm; vuQ%m 8: of other weapons,
9/ rdef;r vuQ%m 9: of women,
10/ a,mufsm; vuQ%m 10: of men,
11/ owkd@om; vuQ%m 11: of boys/bridegrooms,
12/ owkd@orD; vuQ%m 12: of girls/brides,
13/ u|efa,mufsm; vuQ%m 13: of male slaves,
14/ u|efrdef;r vuQ%m 14: of female slaves,
15/ qif vuQ%m 15: of elephants,
16/ jrif; vuQ%m 16: of horses,
17/ u|J vuQ%m 17: of buffalows,
18/ EGm;vm; vuQ%m 18: of bulls,
19/ EGm; vuQ%m 19: of cows,
20/ qdwf vuQ%m 20: of goats,
21/ ok;d vuQ%m 21: of rams,
22/ =uuf vuQ%m 22: of cocks,
23/ ikH; vuQ%m 23: of quails,
24/ zGwf vuQ%m 24: of iguanas,
25/ '&,f ‘uÀdum’ vuQ%m 25: of deer/bamboo-rats,
26/ vdyf vuQ%m 26: of tortoises,
27/ om;aumif vuQ%m / 27: of deer/prays.
[485]
vuQ%m awmf 32 yg; / a,mufsm;jrwf vuQ%m Thirty-two marks of a Great Man:
1/ jynfhjzKd; nDnmaom ajcz0g; 1: The feet with level tread, (i.e., touching the ground
fully and squarely),
2/ 108 uGuf pufvuQ%m 2: on the soles of the feet are wheels with a thousand
ygaom ajcz0g; spokes, complete with felloe and hub,
3/ vkH;0ef;&Snf zaemifh 3: projecting heels,
4/ &if;wkwf zsm;oG,faom vufacsmif; ajcacsmif;rsm; 4: long fingers and toes,
5/ Eke,faom vufajc 5: soft and tender hands and feet,
6/ wk&d SnfnDnmaom vufacsmif; ajcacsmif; 6: net-like hands and feet,
7/ jrihfwifaom zrsuf 7: high-raised ankles,
8/ oav;pyg; ESifhwlaom ajcovkH;
8: legs similar to a kind of rice-grain’s or of antelope’s,
9/ 'l;qpftxd rSDaom vufwef&Snf
9: able to touch and rub with hands while standing and without bending,
10/ ttdrfjzifh zkH;v$rf;aom t*FgZmwf 10: male organs enclosed in a sleath,
11/ a&$ tqif; ESifhwlaom tom;ta& 11: bright and gold-like complesion,
12/ Eke,faom tom;ta& 12: delicate and smooth skin, no dust adhere to the body,
13/ ar$niS f;waygufrSm ar$;nSif; wpfyifpD
13: separated body-hairs, one hair to each pore,
14/ vufsm&pfvn S fhaeaomrsufpOf;nKda&mif ar$;nSif;rsm; 14: upwards body-hairs,
15/ ajzmifhpif;aomuk, d fcE<m 15: straight body,
16/ vuf ajc zrkd; yckH;pGef;v,f*kwf jynfhjzKd;jcif; 16: the seven convex surfaces,
17/ jcaoFhuJhohkd jynfhjzKd;aom uk, d fcE<m 17: lion-like front part body,
18/ vufjyif&kd; ESpfckt=um;jynfjh zKd;aom tom; 18: no hollow between the shoulders,
19/ tvHt&yf anmifyifuho J kd@nDr#pGm&Sdjcif; 19: proportioned body like a banyan-tree,
20/ nDr# vk;H aom yckH; vnfyif; 20: evenly rounded bust,
21/ t&omjynfh odEikd faom ta=umrsm; 21: perfect sense of taste,
22/ jcaoFhrif;uJhokd hjynfhjzKd;aom atmufar; 22: lion-like jaws,
23/ oGm;awmf 40 &Sdjcif; 23: forty teeth,
24/ nDnmaom oGm;rsm; 24: even teeth,
25/ rusKd;rusJ aphaom oGm;rsm; 25: no space between teeth,
26/ jzLpif xif&Sm; oGm;rsm; 26: bright canine teeth,
27/ &Snv f #m; us,fjyef@aom v#m 27: long and wide tongue,
28/ om,m csKdjrdefaomtoH 28: Brahma-like sweet voice,
29/ nKdaom rsufvkH; 29: deep blue/brown eyes,
30/ EGm;i,fuJhodk hrsufawmif 30: cow-like eyelashes,
31/ O%SvHk ar$;&Sif 31: white and soft hair between two eyes,
32/ ezl; oif;uspf / 32: royal turban-like head.
[486]
vuQ%m awmf=uD; Great signs, the thirty-two dictinctive physical signs of
a Buddha or of a universal king.
vuQ%m awmfi,f Minor signs, the eighty distinctive physical signs of
a Buddha or of a universal king.
vuQ%m awmfi,f 80 Eighty minor distinctive physical signs of a Buddha
or of a universal king.
1/ t=um;rvyf aphpyfaom ajcacsmif;vufacsmif;&Sdjcif;
1: Closely knitted fingers and toes with no intervening gaps,
2/ t&if;rS tzsm;txd tpOftwkid f; oG,faysmif;aom ajcacsmif;vufacsmif;&Sdjcif;
2: fingers and toes tapering gradually from the base to the tips,
3/ vkH;aom ajcacsmif;vufacsmif;&Sdjcif; 3: round fingers and toes,
4/ eDjref;aom vufonf;ajconf;&Sdjcif; 4: red fingernails and toenails,
5/ jrifh c|ef; nGwfaom vufonf;ajconf;&Sdjcif;
5: tall, pointed and prominent fingernails and toenails,
6/ odrafh rGajyjypfaom vufonf;ajconf;&Sdjcif;
6: neat and smooth fingernails and toenails,
7/ rcGuf rarmufaom zrsufawmf&Sdjcif; 7: neither receding nor protruding ankles,
8/ ajcacsmif;vufacsmif;rsm; tzsm;nDjcif; 8: even tips of all ten toes,
9/ qifuJho@dk pHy,fpGmoGm;jcif; 9: graceful walking like an elephant king,
10/ jcaoFhrif;uJhokd@ pHy,fpGmoGm;jcif; 10: graceful walking like a lion king,
11/ [oFmrif;uJho@kd pHy,fpGmoGm;jcif;
11: graceful walking like a haṃsa (a kind of duck) king,
12/ EGm;vm; OobuJhodhk pHy,fpGmoGm;jcif; 12: graceful walking like a bull king,
13/ vufsm&pfvnfI oGm;awmfrljcif; 13: manner of walking clockwise,
14/ wifhw,faom ykqpf'l;0ef;&Sdjcif; 14: round and beautiful knees,
15/ jynfph kHatmifjrifaom a,mufsm;t8Fg &Sdjcif; 15: well-developed male organ,
16/ raygufrjywfaom csuf&jSd cif; 16: navel with un-interrupted lines,
17/ eufaomcsuf&Sdjcif; 17: deep navel,
18/ vufsm&pfvnfaom ta&;ta=umif;ESifh csuf&jSd cif;
18: navel with right turning ringlet,
19/ qifESmarmif;ESifhwlaom aygif&Sdjcif; 19: thiths and arms like an elephant trunk,
20/ uk, d ftaetxm; oef@&Sif;wifhw,fjcif; 20: well proportionate body,
21/ txufykdif; atmifykdif; tqifajyaom uk, d f&Sdjcif; 21: gradually rising body,
22/ ajyjypfaom uk, d f&Sdjcif; 22: fine body,
23/ rykd rvkdaom uk, d f&Sdjcif; 23: neither lean nor plump body,
24/ rwGef@rvdrfaom ukd,f&Sdjcif; 24: wrinkle-free body,
25/ rSJ@wif;wdwfponfrSuif;aom ukd,f&Sdjcif; 25: body free of moles, freckles etc.,
26/ jyKd;jyufaom ukd,f&jSd cif; 26: shiny body,
[487]
27/ txl;pif=u,faom uk,
d f&Sdjcif; 27: very clean body,
28/ wpfaxmifaom qifw@kd . tm;ukd aqmifEkdifjcif;
28: body strength equal to that of one thousand elephants,
29/ a&$c|ef;ESifhwlaom jrifhwufaom ESmacgif;&Sdjcif; 29: nose like a golden goad,
30/ eDjref;aom oGm;zkH; &Sdjcif; 30: dark-red gums,
31/ pif=u,faom oGm;&Sdjcif; 31: clean teeth,
32/ odrfarG@ajyjypfaom oGm;&Sdjcif; 32: neat and smooth glossy teeth,
33/ pif=u,faom rsufpd em;paom ÁajEN&Sdjcif;
33: pure faculties of sense such as eyes, ears,
34/ vkH;aom pG,fawmf&Sdjcif; 34: round canine teeth,
35/ eDjref;aom ESKwfcrf;&Sdjcif; 35: red lips,
36/ &Snfaom cHwGif;&Sdjcif; 36: long mouth-cavity,
37/ eufaom vuQ%mta&;tom;&Sdjcif; 37: deep lines on the palms,
38/ &Snfaom vuQ%mta&;tom;&Sdjcif; 38: long lines,
39/ rauG@raumufaom vuQ%mta&;tom;&Sdjcif; 39: straight lines,
40/ ESpfvkdzG,faomvuQ%mta&;tom;&Sdjcif; 40: beautifully formed lines,
41/ xuf0ef;usif 0ef;0kdif;aom ukd,fawmfa&mif&Sdjcif;
41: holo spreading around the body in a circle,
42/ jynfjh zKd;aom yg;jyif&Sdjcif; 42: full cheeks,
43/ &Snv
f #m;us,fjyef@aom rsufvkH;rsufuGif; &Sdjcif; 43: long and broad eyes,
44/ tqif;ig;rsKd;ESifh =unfvifaom rsufv;kH &Sdjcif;
44: very clear eyes with five kinds of color,
45/ tzsm;nGwfwufaom rsufawmifarG;&Sdjcif;
45: eyelashes with their tips curling upward,
46/ EknHhyg;v$m eDpGmaom v#m&Sdjcif; 46: soft, thin and red tongue,
47/ &Snfvsm;wifhw,f ESpfoufzG,f em;&Sdjcif; 47: long and beautiful ears,
48/ tzktxpfuif;aom ta=um&Sdjcif; 48: varicosity-free veins,
49/ rvkd rykdaom ta=um&Sdjcif; 49: neither receding nor prodruding veins,
50/ vk;H 0ef; wifhw,faom OD;acgif;&Sdjcif; 50: round elegant head,
51/ &Snfvsm;jyef@us,fwifhw,faom ezl;&Sdjcif; 51: long, broad and graceful forehead,
52/ vSywifhw,fonfh rsufarSmifrsufckef;&Sdjcif; 52: graceful eyebrows,
53/ El;nHhodrfarGaom rsufarSmif rsufckef;&Sdjcif; 53: soft eyebrows,
54/ nGwfwufaom rsufarSmif rsufckef;&Sdjcif; 54: eyebrows in regular order,
55/ =uD; xlaom rsufarSmif rsufckef;&Sdjcif; 55: large eyebrows,
56/ &SnfoG,af om rsufarSmif rsufckef;&Sdjcif; 56: long eyebrows,
57/ odrfarG@aom ukd,fcE<m&Sdjcif; 57: supple body,
58/ at;jraom uk, d fcE<m&Sdjcif; 58: very relaxed body,
59/ xGef;vif;aom ukd,fcE<m&Sdjcif; 59: very bright body,
[488]
60/ tnpfta=u;uif;aom uk, d fcE<m&Sdjcif; 60: dirt-free body,
61/ rap;ruyfaom ukd,fcE<m&Sdjcif; 61: non-sticky body,
62/ ajyjypfaom ukd,fcE<m&Sdjcif; 62: neat and handsome body,
63/ ar$;=uKdifaom uk,d fcE<m&Sdjcif; 63: fragrant body,
64/ nDnGwfaom arG;nif;&Sdjcif; 64: body-hairs of equal length,
65/ rap;ruyfaom arG;nif;&Sdjcif; 65: non-sticky hairs,
66/ arG;nif;wkid f; vufsm&pfvnfI wnfjcif; 66: every body hair coiling clockwise,
67/ nKdaom arG;nif;&Sdjcif; 67: blue body hair,
68/ vkH;aom arG;nif;&Sdjcif; 68: round body hair,
69/ odrfarG@aom arG;nif;&Sdjcif; 69: smooth body hair,
70/ odrfarG@aom xGufouf0ifouf&Sdjcif;
70: very subtle inhaling and exhailing breath,
71/ ar$;=uKdifaom cHwGif;&Sjd cif; 71: fragrant mouth,
72/ ar$;=uKdifaom OD;xdyf&Sdjcif; 72: fragrant top of the head,
73/ tvGefrJeufaom qHyif&Sdjcif; 73: jet-black hairs,
74/ vufsm&pfvnfaom qHyif&Sdjcif; 74: hairs curling clockwise,
75/ wnfae[efaumif;aom qHyif&Sdjcif; 75: naturally well groomed hair,
76/ odrfarG@aom qHyif&Sdjcif; 76: neat and soft hairs,
77/ ra&m,Sufaom qHyif&Sdjcif; 77: untangled hairs,
78/ wk&d Snf wlr#aom qHyif&Sdjcif; 78: hairs of equal length,
79/ rap;rxkdif;aom qHyif&Sdjcif; 79: non-sticky hairs,
80/ OD;xdyfY auwkrmvm a&mifv#H&Sdjcif; /
80: group of luminous rays called ketumālā holo which shines forth
from the top of the head.
vuQ%mawmfwikd f;. 4 yg;aom tjcif;t&m Four features of each great and minor sign:
1/ urR ] vuQ%mawmftoD;oD; jzpfay:&ef ta=umif;uH
1: Kamma: the cause-kamma of each sign,
2/ urRo&duQu ] xkduHrsm;. wefckd;tpGrf; 2: the power of the kamma,
3/ vuQ% ] toD;oD;aom vuQ%mawmfrsm; 3: the sign itself,
4/ vuQ%medoHo ] xkd vuQ%mawmf toD;oD;wk@d . tusKd;qufrsm; /
4: the consequence of the each sign.
vuQ%m'd pwkuU ] trSwf vuQ%m tpcsDaom 4 yg;tpk
Four features of certain dhammas starting characteristic:
1/ vuQ% ] oabm vuQ%m 1: Characteristic,
2/ &o ] aqmif&GufrSK 2: funcition,
3/ ypPKyÏmef ] xif&Sm;rSK 3: manifestation,
4/ y'Ïmef ] eD;aom ta=umif;w&m; / 4: proximate cause.
vuQ%ma&; 3 yg; Three characteristics/signs (of being):
[489]
1/ tedpP 1: Impermanence,
2/ 'kuQ 2: suffering, pain, un-satisfactoriness,
3/ tewW / 3: no-soul/-self, soullessness/selflessness.
vufawG@ tusKd;ay;aom tvSL. vuQ%m 4 yg;
(rsufarSmufb0rSmyif tusKd;ay;aom tvSL. vuQ%m 4 yg; )
vufeuf=uD; 4 rsKd; The four great weapons:
1/ od=um;rif;. 0&Zdefvufeuf 1: Sakka’s weapon of thunderbolt,
2/ a0\0%fewfrif;. oHwif;ykwfvufeuf 2: Vessavaṇṇa’s weapon of iron club,
3/ ,rrif;. rsufapmif;vufeuf 3: Yama’s weapon of side glance,
4/ tmVm0ubDvl;. bG@J jzLewfykqkd;vufeuf /
4: Ālāvaka’s weapon of white divine cloak.
vufoef; ÉDum (ÉDumvufoef; )
vufokwfyk0g vSL&usKd; 5 yg; Five benefits of donation cloth for hand-cleaning/napkin:
1/ vuQ%m t*Fg=uD;i,f jynfhpkHjcif; 1: Elegance,
2/ touf&Snfjcif; 2: longevity,
3/ ynm^m%f=uD;jcif; 3: wisdom,
4/ orm"d wnf=unfjcif; 4: concentration,
5/ tyifyrf;cHEkdifjcif; (ryifyrf;jcif;) / 5: no tiredness.
vufoJvSD;"g; (vufoJnSyf) vSL&usKd; 5 yg; Five benefits of donation nail-clipper:
1/ aus;u|ef aygrsm;jcif; 1: A lot of salves,
2/ EGm; jrif;wd&p>mef aygrsm;jcif; 2: of cows, horses etc.,
3/ tvkyform; aygrsm;jcif; 3: of employees,
4/ uacsonf qwWmonf aygrsm;jcif; 4: of entertainers and barbers,
5/ xrif;csuf aygrsm;jcif; / 5: of cooks.
vif (cifyGef;) usifh0wf 5 yg;
Five duties/responsiblities/obligations of a husband to his wife:
1/ raxrJhjrif rjyKjcif; 1: Honoring her (his wife),
2/ ypPn;f OpPmukd ,k=H unfpGm 2: handing the wealth over her and not disparaging her,
tyfESif;jcif;
3/ tdrfaxmifa&;razgufjym;jcif;3: faithful to her,
4/ 0wfpm; qifay;jcif; 4: providing her with adornment.
5/ cspfcifjrwfE;kd jcif; / 5: affection.
vif r,m; 4 rsKd; (ZeD; armifESH - vif r,m; - 4 rsKd; )
v iykwzf rf; - v=uyfonfukd ac:jcif;jzpfonf / &m[ktok&dwfewfrif; u vukd zrf;xm;onf[kqkdonf /
Eclipse of the Moon: In Burmese expression, it is ‘the moon is caught by Rāhu,
an enormous deity’.
vZ…Dayov ] 0denf;usifh0wf av;pm;jrwfEkd;usifh=uHol
Monks who adhere the vinaya rules strictly.
[490]
vrf;ovm;jcif; (tcsdefrJh) . tjypf 6 yg; (tcsdefrJh vrf;ovm;jcif;. tjypf 6 yg; )
v,f,mxGef,ufrSKESifh ,SOfpyfaom Oyrmrsm; Similes regarding plough:
1/ ,k=H unfrSKo'<gw&m;onf rsKd;aph 1: Faith is the seed;
2/ jcKd;jcHrSK oDvonf rkd;a& 2: austerity/virtue, the rain;
3/ ynmonf xrf;ykd;xGefw;kH 3: wisdom, yoke and plough;
4/ &SufrSK[d&Donf xGefoH 4: shame, the pole;
5/ pdwfonf =uKd; 5: mind, yoke-tie;
6/ owdonf xGefoGm;ESifwH / 6: mindfulness, ploughshare and goad.
v,f,majraumif;. t*Fg 8 yg; ('gexkwjf rSKwf&m ajr,maumif;. Oyrm 8 yg;jzpfonf)
Eight factors of a good field (This simile is regarding with ‘dāna - generous act):
1/ tedrfhtjrifh r&Sd 1: No mounds and ditches,
2/ ausmufcJ ausmufp&pf r&Sd 2: no stones and gravel,
3/ qyfjymrayguf 3: no sault,
4/ xGefa=umif;euf. 4: deep furrow,
5/ a&0ifaygufESifh jynfhpkH. 5: inlets for the water to enter,
6/ a&xGufaygufESifh jynfhpkH. 6: outlets for excess water to flow out,
7/ a&ajrmif;ESifh jynfhpkH. 7: irrigation channels,
8/ uefoif;ESifh jynfhpkH. / 8: boundries.
v,f,majr Oyrmrsm; (bk&m;&Sifw&m;a[mawmfrljcif;ESifh ywfoufonf) - tod^m%f&Sdaom v,f,m
orm;onf – ajr=oZmtaumif;qkH;aom v,f,majrudk tusKd;rsm;aoma=umifh a&S;OD;pGmxGef,uf
pkdurf sKd;. / xkdaemuf ajr=oZmtvwfpm; v,f,majr / xkad emuf ajr=oZmtnHhqkH;aom v,f,m
ajrukd tpOftwkdif; xGef,ufpu kd fysLd;. / xked nf;wlpGmyif – bk&m;&Sifonf yg&rD&ifhaomyk*~Kdvfrsm;
(&[ef;a,mufsm; š &[ef;rdef;r ) ukd OD;pm;ay; w&m;a[mawmfrl. / xkdaemuf yg&rDtvwfpm;
('g,um š 'g,dumrrsm;) / aemufqkH;Y yg&rDtnHhpm; (tjcm;aom bmomacgif;aqmifrsm;ESifh
olwkd@. aemufvkdurf sm;) wk@d tm; a[mawmfrlonf /
(acwWLyrokwf / *gr%doH,kwf / oVm,we0*~ oH,kwWygVd)
The simile of the field (regarding how Lord Buddha taught): A good farmer firstly
ploughs and sows seed in the field of excellent quality due to the best fruit; then, of
middling quality and lastly, of inferior one. Similarly, Lord Buddha taught first
monks and nuns, the excellent ones; then, His lay-followers, and lastly, those who
did not faith in Buddha’s teachings.
(Khettūpama sutta, ‘The Discourse on the Simile of the Field’, Saḷāyatana-vagga
Saṃyutta Pāḷi, ‘The Connected Discourses’)
v, - vufzspfwD; 10 =udrf=um tcsdefumv Measure of time equivalent to ten finger snaps.
vvnfqGrf; Offering food esp. lunch to the monk(s) as a token of
(on behalf of) a person’s demise after one month.
v[k Light, duration of one snap.
v[kwm Lightness.
[491]
v[kwm 3 yg; Three kinds of lightness:
1/ &ly v[kwm - &kyfcE<m ayghyg;rSK 1: Lightness of corporeality,
2/ um, v[kwm – apwoduftpkcE<m ayghyg;rSK 2: lightness of mental factors,
3/ pdwW v[kwm –pdwfcE<m ayghyg;rSK / 3: lightness of consciousness.
v[kb%f / *&kb%f ] ayghyg;aom / av;vHaom b¾mypPn;f
Not important/light possession, Important/heavy possessions.
v[koH (*&koH ) Lightly stressed sound.
vmbf Fortune, gain, something received, bribe.
vmbfvmb&a=umif; w&m; 16 yg; (=unfnKdbG,fjzpfa=umif; vmbfvmb&a=umif; w&m; 16 yg; -
yom'u&"rR / {uu / t*FkwWKd&ygVd )
vmb ouUm& (&[ef;awmfrsm; ypPnf;aygrsm; a=umf=um;xif&Sm; ylaZmfcH&rSK) wk@d . trnfrsm;
(vmbouUm& oH,kwf / ed'ge0*~ oH,kwWygVd)
The symbols of gain, honor and praise (for monks):
1/ 'g&k% - cufxefjcif; 1: Dreadfulness,
2/ AVdo – ig;r#m;csdwf 2: baited hook,
3/ yyw - =uKd;&Snf&Snfwyfxm;aomrSdef; 3: corded harpoon,
4/ toed0dpuU – rkd;=uKd;puf 4: thunderbolt,
5/ ov† - jrSm; / 5: dart, arrow.
vmbouUm& odavmu. pGrf;tm;rsm; (ypPnf; 4 yg; pGrf;tm;rsm; - &[ef;awmfrsm; -
vmbouUm& odavmuoH,kwf / ed'ge0*~ oH,kwWygVd )
vdif Sex, gender.
vdif 3 yg; Three genders:
1/ ykv†dif 1: Masculine,
2/ Áwˆd vdif 2: feminine,
3/ e ykvi†d f / 3: neuter.
vdyfuef; Oyrm (vlb0 &cJaom Oyrmrsm; - tyg,fa&muforl sm;twGuf )
vkyfau|; jyKpkjcif; ynwfcsuf - jA[R%rsm; ({okum&Dokwf / rZPsdryÀmoygVd)
Four levels of service prescribed by the Brahmins
(Esukārī Sutta, Majjhima-paṇṇāsa):
1/ jA[R% - ykÀm;trsKd;Zmwfukd jA[R% - ykÀm;trsKd;tcsif;csif; / cwWd, - rif;rsKd; / a0\ -
ukefonfv,fvkyfrsKd; ESifh ok'N – olqif;&J tcpm;rsKd; wk@d u jyKpkvyk fau|;&rnf /
1: A Brahmin may serve a Brahmin, a noble may serve a Brahmin, a merchant
may serve a Brahmin, a worker may serve a Brahmin.
2/ cwWd, - rif;rsKd;wkd@ukd cwW,
d rif;rsKd;tcsif;csif; / a0\ - ukefonfv,fvkyfrsKd; ESifh
ok'N – olqif;&J tcpm;rsKd; wk@d u jyKpkvyk fau|;&rnf /
2: A noble may serve a noble, a merchant may serve a noble, a worker may serve
a noble.
3/ a0\ - ukefonfv,fvkyfrsKd;wkd@ukd a0\ - ukefonfv,fvkyfrsKd;tcsif;csif; ESifh
[492]
ok'N – olqif;&J tcpm;rsKd; wk@d u jyKpkvyk fau|;&rnf /
3: A merchant may serve a merchant, a worker may serve a merchant.
4/ ok'N – olqif;&J tcpm;rsKd;wk@d ukd ok'N – olqif;&J tcpm;rsKd;tcsif;csif; jyKpkvkyfau|;&rnf /
4: A worker may serve a worker.
vkyfau|; jyKpkjcif; ynwfcsuf - jA[R%rsm; – ESifhywfoufjyD; bk&m;&Sif. ajz=um;csuf
Lord Buddha’s answer to the above prescription:
jA[R%rsm;uomv#if Tvkyfau|;rSKav;rsKd; ynwfcsufukd vufcHjyD; avmuwpfckvHk;u
,if;wkd@ukd vufrcH /
All the world does not authorize the Brahmins to prescribe these four levels
of service; just the Brahmins authorize themselves.
vku
d femusifh=uHbG,f Four ways to be followed/practiced:
1/ vSL'gef;ay;urf;jcif;jzifh ukokdvfwkd;yGg;onf 1: Merits grows by giving.
2/ apmihfpnf;jcif;jzifh &efuif;onf 2: Dangers cease by restraint.
3/ ukodkvjf yKjcif;jzifh raumif;rSKukd pGef@jyD;om;jzpfonf
3: Evil things are abandonded by good deeds.
4/ &m* a'go arm[ r&Sdjcif;jzifh jidrf;at;onf /
4: Peace (nibbāna) is gained by no-lust, no-anger and no-ignorance.
vdt
k ifqEN 4 yg; (vlom;rsm;) Four wishes of Man:
1/ pDyGg;OpPm jynfhpkHvkdjcif; 1: Wealth,
2/ ausmfaZm xif&Sm; tjcHt&Hrsm;vkdjcif; 2: fame,
3/ usef;rmpGm touf&Snfvjkd cif; 3: healthy longevity,
4/ aojyD;aemuf ok*wda&mufvkdjcif; / 4: good life/state/realm after death.
vl@jynfavmuokd@ vSnfhv,fI pwkr[m&mZfewfrif;=uD;rsm; / ,if;wk@d .om;awmfrsm; / trwf=uD;rsm;
axmufvSrf;a&; vkyf=ujcif; (pwkr[m&mZf ewfrif;=uD;rsm; vlavmu axmufvSrf;a&; 
pwkr[m&mZokwf / wduedygw / t*Fkw&W ygVd)
vl@b0rSmyif wm0wd Hom ewfjynfokd@ vnfywfaom yk*~Kdvf 4 OD;
(wm0wd Hom ewfjynfokd@vlb0rSmyif a&mufaom yk*~Kdvf 4 OD; )
vl@oufwrf; ewfoufwrf; ESKdif;,SOfcsuf
(0dwˆwlaygoxokwf / tÏuedygw / t*FkwW&ygVd ? Oaygoxokwf / wduedygw / t*Fkw&W ygVd ponf)
Comparison the time-length of human world and deities realms:
1/ vlwd@k . tESpf 50 onf pwkr[m&mZf ewfwd@k . wpf&ufjzpfonf /
1: A single day and night in the Realm of the Four Great Kings is equivalent to
50 human years.
2/ vlwd@k . tESpf 100 onf wm0wd Hom ewfwkd@. wpf&ufjzpfonf /
2: A single day and night in the Realm of the Thirty-three Gods is equivalent to
100 human years.
3/ vlwd@k . tESpf 200 onf ,mrm ewfw@kd . wpf&ufjzpfonf /
3: A single day and night in the Realm of the Yāma Gods is equivalent to
200 human years.
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4/ vlwd@k . tESpf 400 onf wkodwm ewfw@kd . wpf&ufjzpfonf /
4: A single day and night in the Delightful realm is equivalent to
400 human years.
5/ vlwd@k . tESpf 800 onf edrRme&wD ewfwd@k . wpf&ufjzpfonf /
5: A single day and night in the Delightful Gods by own creating in accordanc
with their desires is equivalent to 800 human years.
6/ vlwkd@. tESpf 1600 onf y&edrRdw 0o0wD ewfw@kd . wpf&ufjzpfonf /
6: A single day and night in the Delightful Gods by their attendances’ creation
is equivalent to 1,600 human years.
vl@ tok;H tESKH;jzwfykH y,fykH 8 rsKd; (aygwvd,okwf / rZPsdryÀmoygVd)
Eight things that lead to the cutting off affairs:
1/ toufrowfjcif;ukrd SDI toufowfjcif;udk y,f&rnf
1: With the support of non-killing, killing is to be abandoned.
2/ rckdk;jcif;ukdrSDI ckd;jcif;udk y,f&rnf
2: With the support of not-stealing, stealing is to be abandoned.
3/ rSefuefaompum;ukrd SDI rrSefuefaompum;udk y,f&rnf
3: With the support of truthfull speech, false speech is to be abandoned.
4/ ukef;rwkdufjcif;ukrd SDI ukef;wkdufjcif;udk y,f&rnf
4: With the support of unmalicious speech, malicious speech is to be abandoned.
5/ rwyfrufjcif;ukrd SDI wyfrufjcif;udk y,f&rnf
5: With the support of no-greed, greed is to be abandoned.
6/ ruJh&J@ rcsKwfcs,fjcif;ukdrSDI uJ&h J@csKwfcs,fjcif;udk y,f&rnf
6: With the support of no-spiteful scolding, spiteful scolding is to be abandoned.
7/ trsufrxGuf ryifyef;jcif;ukdrSDI trsufxGufyifyef;jcif;udk y,f&rnf
7: With the support of no-angry despair, angry despair is to be abandoned.
8/ rmefrrlveG f;jcif;ukrd SDI rmefrlvGef;jcif;udk y,f&rnf /
8: With the support of non-arrogance, arrogance is to be abandoned.
vlwkd@onf &SKyfayG ([efaqmif) jyD; wd& p>mefwkd@onf ay:vGif. ([efraqmif) /
*[eaOSwH ay\ ,'d'H rEk\m / OwWmeuaOSwH ay\ ,'d'H yoa0g /
(uEN&uokwf / rZPsdryÀmo / rZPsdredum,ygVd)
Humankind is a tangle but the animal is open enough.
(Kandaraka Sutta, Majjhima paṇṇāsa, Majjhima Nikāya)
vlxGuf=uaom &[ef;i,frsm; - &SiftmeENm.wynfh 30 (pD0&okwf / u\yoH,kwf / ed'ge0*~oH,kwWygVd)
Young 30 monks, students of Ānanda, who disrobed (Kassapa Saṃyutta).
vlb0 (touf) wkdawmif;ykH ukd jyaom Oyrm 7 rsKd; (t&uokwf - e&uokwf
owWuedygw / t*Fkw&W ygVd)
Seven similes regarding how short human’s life-span is:
1/ jruf&Guzf sm;rS ESif;a&ayguf 1: A dew drop on the tip of a blade of grass,
2/ rdk;aygufuspjzpfvmaom a&yGuf 2: a bubble by rain-drop,
3/ a&jyifay:jcpfaom ta&;ta=umif; 3: a line drawn on water,
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4/ awmifus a&t[kef 4: stream of mountain-fall,
5/ v#mzsm;&Sd wHawG; 5: a lump of spittle at the tip of the tongue,
6/ rD;aoG;&J&J &Sm;rD;cJ (oH',ftd;k ) 6: a piece of meat thrown a heated iron pan,
tay: wifaom om;wpf
7/ om;owfukef; ok@d 7: a cow/calf pulled to be slaughtered.
qGJac:oGm;aom EGm;i,f /
vlb0 &cJaom Oyrmrsm; (tyg,fa&mufolrsm;twGuf)
The rarity of being born as a human for persons in the woeful realms:
1// tESpfwpf&mrS wpf=udrfoma&ay:ok@d acgif;ay:aom vdyfuef; / a&ay: aygavmarsmaeaom
wpfayguf om&Sdonfh opfom;xrf;ykd; / xkdvdyfacgif;ESifh opfom;xrf;ykd;wpfayguf pGyfrd&ef
vG,fao;. / tyg,fusolrsm; vlb0 jyef&&efrvG,f /
(yxr qd*~V,k*okwf / opPoH,kwf / r[m0*~oH,kwW ygVd)
1: A yoke with a single hole was floating in the great ocean. A blind turtle would
come to the ocean-surface once in every hundred years. Inserting its neck into
that yoke’s single hole might be easier, for a person in a woeful realm to be
reborn into human-world is much more difficult.
2/ Tyx0Dajrjyifr# us,fajymaoma&jyifrS vdyfuef; / wpfaygufwnf;ygaom xrf;ykd; - tvm;wl /
('kw,
d qd*~V,k*okwf - r[m0*~oH,kwyW gVd / Amvy¾dwokwf - Oy&dyÀmoygVd)
2: The same as above, but the difference is the mass of water, i.e., the same
measurement of this great earth.
vlru
kd f Fool, the foolish, evil one, the unwise.
vlru
kd f 2 a,muf pkHwJrG sm; Sets of two foolish persons:
(u) ra&mufvmao;aomwm0efukd vkyfaqmifol
(a) A person perfoms a duty that is not arrived yet.
(c) a&mufvmqJ wm0efukd rvkyfaqmifol /
(b) A person does not perfom a duty that is already arrived.
(u) rtyfonfukd tyf.
(a) A monk who thinks/considers ‘unlawful as lawful’,
(c) tyfonfukd rtyf[k rSwf,lol / (b) ‘lawful as unlawful’.
(u) tmywfroifhonfudk oifh. (a) ‘offence as no-offence’,
(c) tmywfoifhonfukd roifh[k rSw, f lol / (b) ‘no-offence as offence’.
(u) t"rRudk "rR (a) ‘adhamma as dhamma’,
(c) "rRudk t"rR[k rSwf,lol / (b) ‘dhamma as adhamma’.
(u) 0denf;usifh0wf r[kwfonfukd 0denf; (a) ‘discipline as no-discipline’,
(c) 0denf;[kwfonfukd 0denf;r[kwf[k rSwf,lol / (b) ‘no-discipline as discipline’.
(ynm&Sd 2 a,muf pkHwrGJ sm;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(The sets of two wise persons are the opposite of above properly.)
vlru
kd fajympum; t*Fg 8 yg; Eight speeches that the foolish use:
1/ rjrifyJ jrifonf[k ajymjcif; 1: Not seen as seen,
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2/ jrifv#uf rjrif[k ajymjcif; 2: seen as not seen,
3/ r=um;yJ =um;onf[kajymjcif; 3: not heard as heard,
4/ =um;v#uf r=um;[k ajymjcif; 4: heard as not heard,
5/ rawG@yJ awG@onf[k ajymjcif; 5: not sensed as sensed,
6/ awG@v#uf rawG@[k ajymjcif; 6: sensed as not sensed,
7/ rodyJ odonf[k ajymjcif; / 7: not cognized as cognized,
8/ odv#uf rod [k ajymjcif; 8: cognized as not cognized.
(ynm&Sd. ajympum; t*Fg 8 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Eight speeches that the wise use are apposite of the above.)
vlru
kd f. vuQ%m 3 rsKd; Three characteristics of the evil:
1/ roifhrav#mf ar;wwfjcif; 1: Formulating a question carelessly,
2/ roifhrav#mf ajzwwfjcif; 2: answering a question carelessly,
3/ olwyg;wkd@ oifhav#mfpGm ajz=um;onfukd vufrcHwwfjcif; /
3: not approving/accepting someone’s reasonable/careful answer.
(ynm&Sd. vuQ%m 3 rsKd;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Three characteristics of the wise are apposite of the above.)
vlru
kd f. vuQ%m 3 rsKd; (wenf;) More three characteristics of the evil:
1/ rdrd tjypfudk tjypf[k rjrifjcif;
1: Not seeing his own transgression as transgression,
2/ jrifaomfvnf; rukpm;jcif; (0efrcHjcif;)
2: even seen, not making amends for it (them),
3/ wyg;olu tjypfukd 0efcsvmaomfvnf; vufrcHjcif; /
3: not accepting another person’s confession.
vlru
kd f. vuQ%m 3 rsKd; (wenf;) More three characteristics of the evil:
1/ t=uH qkd;jcif; 1: Evil thought,
2/ tajymqkd;jcif; 2: evil speech,
3/ tjyKqkd;jcif; / 3: evil act.
vlru
kd f. tajymtqkd 4 rsKd; Four ways that the foolish speak:
1/ rar;yJ olwyg;tjypfukd ajymwwfjcif;
1: Speaking out others’ ill, even unasked,
2/ ar;aomf olwyg;tjypfukd tao;pdwfajymwwfjcif;
2: speaking out others’ ill in detail when asked,
3/ rar;aomf olwyg;tusKd;/aumif;owif;ukd rajymwwfjcif;
3: not speaking others’ credit voluntarily,
4/ ar;aomfvnf; olwyg; aumif;owif;ukd tjypfjrifwwfjcif; /
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4: speaking others’ credit negatively when asked.
(ynm&Sdol. tajymtqkd 4 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Four ways that the wise speak are apposite of the above.)
vlvdrRm Wise person, matured person, moral person.
vlom;wk@d xuf tyg,fbkHom;wkd@u rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu vGefpGmrsm;jym;a=umif; )
vlom;rsm;=unfnKd tHh=ovmatmif &[ef;awmfrsm; wefckd;jy=u&ef au0Ã olaX;om;u bk&m;&Siftm;
av#mufxm;onfukd bk&m;&Sifu okH;=udrfwkdif y,fawmfrljcif; / (au0Ãokwf / oDvuQE<0*~ygVd)
Lord Buddha denied for three times Kevaṭṭa, a young wealthy man, who asked
Him that monks should show/use super-natural power to be got impressed and
to make lay-persons amazed. (Kevaṭṭa Sutta, Sīlakkhanda-vagga, Dīgha-nikāya,
the Long Discourses)
vlom; (umrabm*D) 10 rsKd; Ten kinds of householder (lay-person):
1/ rw&m;ojzifh ypPnf;&SmazGpkaqmif;jyD; rdrdvnf;rok;H aqmif olwyg;tm;vnf;ray;urf; rvSLwrf;
ukokdvfvnf;rjyKaomol
1: A person who seeks after wealth unlawfully, not enjoying it himself,
not sharing and no meritorious deed,
2/ rw&m;ojzifh ypPnf;&SmazGpkaqmif;jyD; rdrdum;okH;aqmif. / olwyg;tm;ray;urf; rvSLwrf;
2: a person who seeks after wealth unlawfully, enjoying it himself,
but not sharing and no meritorious deed,
3/ rw&m;ojzifh ypPnf;&SmazGpkaqmif;jyD; rdrdvnf;okH;aqmif. / olwyg;tm;vnf;ay;urf; vSLwrf;
ukokdvfvnf;jyKaomol
3: a person who seeks after wealth unlawfully, enjoying it himself,
sharing and doing meritorious deed as well,
4/ w&m; / rw&m;enf;ESpfyg;jzifh ypPn;f &SmazGpkaqmif;jyD; rdrdvnf;rokH;aqmif olwyg;tm;vnf;
ray;urf; rvSLwrf; ukov kd fvnf;rjyKaomol
4: a person who seeks after wealth both lawfully and unlawfully, not enjoying it
himself, not sharing and no meritorious deed,
5/ w&m; / rw&m;enf;ESpfyg;jzifh ypPn;f &SmazGpkaqmif;jyD; rdrdum;ok;H aqmif. / olwyg;tm;
ray;urf; rvSLwrf; ukov kd fvnf;rjyKaomol
5: a person who seeks after wealth both lawfully and unlawfully, enjoying it
himself, but not sharing and no meritorious deed,
6/ w&m; / rw&m;enf;ESpfyg;jzifh ypPn;f &SmazGpkaqmif;jyD; rdrdvnf;okH;aqmif. / olwyg;tm;vnf;
ay;urf; vSLwrf; ukokdvfvnf;jyKaomol
6: a person who seeks after wealth both lawfully and unlawfully, enjoying it
himself, sharing and doing meritorious deed as well,
7/ w&m;ojzifh ypPnf;&SmazGpkaqmif;jyD; rdrdvnf;rokH;aqmif olwyg;tm;vnf;ray;urf; rvSLwrf;
7: a person who seeks after wealth lawfully, not enjoying it himself, not sharing
and no meritorious deed,
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8/ w&m;ojzifh ypPnf;&SmazGpkaqmif;jyD; rdrdum;ok;H aqmif. / olwyg;tm;ray;urf; rvSLwrf;
8: a person who seeks after wealth lawfully, enjoying it himself, but not sharing
and no meritorious deed,
9/ w&m;ojzifh ypPn;f &SmazGpkaqmif;jyD; rdrdvnf;okH;aqmif. / olwyg;tm;vnf;ay;urf; vSLwrf;
ukokdvfjyKaomfvnf; xkyd pPnf;ukd wyfrufarm arhav#mhaeol
9: a person who seeks after wealth lawfully, enjoying it himself, sharing and doing
meritorious deed as well but greedy and heedless to salvation,
10/ w&m;ojzifh ypPn;f &SmazGpkaqmif;jyD; rdrdvnf;okH;aqmif. / olwyg;tm;vnf;ay;urf; vSLwrf;
ukokdvfvnf;jyKjyD; xkdypPnf;ukd rwyfruf xGufajrmufESKdif^m%ftjrif&Sdaomol /
10: a person who seeks after wealth lawfully, enjoying it himself, sharing and doing
meritorious deed as well, generous and heedfulness to salvation.
vlom; (umrabm*D) wk@d onf umr*k%frSxGufajrmufrSK aeuQrta=umif;ukd rodjrif em;rvnfESKdifykH
Oyrm 2 rsKd; ('Eœblrdokwf / Oy&dyÀmoygVd)
Two similes that illustrate how an ordinary person cannot understand the life
of renunciation (Dantabhūmi Sutta, Upari-paṇṇāsa):
1/ ,Ofaus;jyD;aom qif jrif; EGm;wkd@. ,Ofaus;aom trltusifhukd qif&kdif; jrif;&kdif; EGm;&kdifw@kd
rodem;rvnfESKdif
1: Wild elephant, horse and ox cannot understand the behaviors of the tamed
elephant, horse and ox.
2/ awmifay:a&mufaeol. awmifywfvnf&Sd a&ajrawmawmif om,mykH cHpm;rSKukd awmifay:okd@
ra&muf bl;ao;aomol rodjrifem;rvnfESKdif /
2: A person who has never been to the top of a mountain cannot understand
the enjoyment of the beauty around the mountain.
vlolawmfaumif; jzpfa=umif;w&m; 4 yg; (om"ke& w&m; 4 yg; )
av;pm;cH&aom &[ef;awmf jynfhpkHaom w&m; 7 yg;
Seven qualities of a monk who gets respected by others:
1/ ypPn;f vmbfvmbukd tvkrd &Sdjcif; 1: No wish to gain,
2/ t&kdtaojyKrSKukd tvkdr&Sdjcif; (tav;rxm;jcif;) 2: no wish to get respect,
3/ rxDrJhjrifjyKrSKukd tvkrd &Sdjcif; (tav;rxm;jcif;) 3: no wish to get disrespect,
4/ t&Suf&Sdjcif; 4: moral shame,
5/ ta=umuf&Sdjcif; 5: moral dread,
6/ tvked nf;jcif; 6: few needs/contenment,
7/ t,lrSefjcif; / 7: right view.
av;yg;aom tyg,f (tyg,f 4 yg; )
vJavsmif;tdyfpufjcif; (ao,s) 4 rsKd; Four ways of lying-posture:
1/ ayw ao,s ] jydwmW wk@d . vJavsmif;tdyfpufjcif; - a=umcif;tdyfonf
1: Of hungry ghost (peta): lying flat on their backs,
2/ umrabm*d ao,s ] umr*k%fcHpm;olrsm;. vJavsmif;tdyfpufjcif; - b,fbufapmif;tdyfonf
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2: of the luxurious: lying on the left side,
3/ oD[ ao,s ] jcaoFh. vJavsmif;tdyfpufjcif; - nmbufapmif; a&S@ajcwzuftay:
ajcwzufwif tjrD;ukd aygifESpfacsmif;=um;xm;onf
3: of lion: on right side, lying foot on foot and folding its tail between its thighs,
4/ wxm*w ao,s ] bk&m;&Sif. vJavsmif;tdyfpufjcif; - psmeformywfjzifh vJavsmif;onf /
4: of Tathāgata (Thus-comer), the Buddha: aloof from sensual desire and abiding
with the first trance (jhāna) etc.
avmu World, realm, abode.
avmu 3 yg; Three worlds/realms:
1/ umr avmu – umr 11 bkH
1: the realm of the five senses, the sensuous world, world of desire,
2/ &ly avmu - &ly 16 bkH
2: the realm of the form, the fine-material world, world of appearance,
3/ t&ly avmu – t&ly 4 bkH /
3: the realm of the formlessness, immaterial world, world of non-appearance.
avmu 3 yg; (wenf;) More three worlds/realms:
1/ ocFg& avmu 1: The conditioned world,
2/ owW avmu 2: the animate world,
3/ =oumo avmu / 3: the inanimate world.
avmu=uD;ukd pdwfonf OD;aqmif. (pdwof nf avmu=uD;ukd OD;aqmif. )
avmu (aemifwrvGef) ukd atmifjrifa=umif;w&m; 4 yg; (trsKd;orD;rsm;twGuf)
Four qualities of a woman that is heading for victory in the next world:
1/ o'<gw&m;ESihf jynfhpkHjcif; 1: Acquiring faith,
2/ ukd,fusifhoDvESifh jynfhpkHjcif; 2: virtue,
3/ pGef@=uJay;urf;rSKESifh jynfhpkHjcif; 3: generosity,
4/ ynmESifh jynfhpkHjcif; / 4: wisdom.
avmu (ypPKyèf) ukd atmifjrifa=umif;w&m; 4 yg; (trsKd;orD;rsm;twGuf)
Four qualities of a woman that is heading for victory in the present world:
1/ trSKudpPw@kd ukd aumif;pGmjyKpD&ifwwfjcif;
1: Being capable at her work,
2/ tajcGt&H y&dowfwd@k ukd cs;D ajrSmuf axmufyHhwwfjcif;
2: helping and supporting her servants and friends,
3/ cifyGef;onftm; ESpfoufzG,fukd jyKwwfjcif;
3: behaving aggreably to her husband,
4/ ypPnf;OpPmwk@d ukd xdrf;odrf;apmifha&Smufwwfjcif; /
4: save-garding her husbamd’s earning (belongings).
avmucsJ@w&m; 4 yg; (avmum,wduokwf / ed'ge0*~oH,kwfygVd) Four cosmologies:
1/ oAŠrwˆd - tm;vk;H &Sd. [laom t,l 1: The notion of ‘All exists’,
2/ oAŠH ewˆd - tm;vk;H r&Sd [laom t,l 2: of ‘All does not exist’,
[499]
3/ oAŠaruwWH – tm;vkH;onf wl. (wpfckwnf;) [laom t,l 3: of ‘All is a unity’,
4/ oAŠH ykxkwWH – tm;vk;H onf uGJjym;xl;jcm;. [laom t,l / 4: of ‘All is a plurality’.
avmupdEœm – avmua&;&m t=uHtpnf (avmu=uD; jrJoavm rjrJb;l avmpaom bk&m;&Sif rajz=um;
onfh 10 csuf)
Reflection about the world (the ten questions Buddha never answered such as
‘Is the world eternal/ not eternal?’ etc.
avmu"mwf – uGsef;=uD; 4 uGsef; / jrifhrkd&fawmif / ae v euQwfrsm; / 31 bkH yg0ifaom p=um0Vm
wckjzpfonf /
A world-system: It contains four great islands, a sun, a moon, stars and 31 abodes
of beings.
avmu"mwf 3 rsKd; (plVedumokwf / wduedygw / t*FkwKW d&ygVd) Three kinds of world-system:
1/ plV avmu"mwf – p=um0Vm wku
d f 1000 yg0ifonf /
1: Cūḷa Lokadhātu: Containing 1,000 world-systems,
2/ rZPsdr avmu"mwf – p=um0Vm wku
d f 1000 » 1000 ] 1000000 (wpfoef;) yg0ifonf /
2: Majjhima Lokadhātu: 1,000 x 1,000 = 1,000,000 world-systems,
3/ r[m (o[\D) avmu"mwf – p=um0Vm wkduf 1000000 » 1000000 ] 1000000000000
(ukaÉwpfodef;) yg0ifonf /
3: Mahā Lokadhātu: 1,000,000 x 1,000,000 = 1,000,000,000,000 world-systems.
(rSwfcsuf – bk&m;&Sifonf tvkad wmf&Sdygu ol.toHawmfudk r[m (o[\D) avmu"mwf
wpfckvHk; =um;Ekdifonf /)
(Note: The voice of the Buddha, if He wishes, can be heard all over
Mahā Lokadhātu.)
avmu"H w&m; 8 yg; Eight worldly conditions, vicissitudes:
1/ vmabm ] ypPn;f OpPm aygrsm;jcif; 1: Gain,
2/ tvmabm ] ypPn;f OpPm &Sm;yg;jcif; 2: loss,
3/ ,aom ] tjcHt&H ta=umftapm =uD;rm;jcif; 3: fame,
4/ t,aom ] tjcHt&H ta=umftapm enf;yg;jcif; 4: disrepute, defame,
5/ edENH ] uJ&h J@jcif; 5: blame,
6/ yoHoH ] jcD;rGrf;jcif; 6: praise,
7/ okcH ] csrf;omjcif; 7: pleasure,
8/ 'kuQH ] qif;&Jjcif; / 8: pain.
avmu"H &Spfyg;ESifh awG@u ESv;kH oGif;enf; (olawmfaumif;rsm; avmu"H &Spfyg;ESifh awG@u
ESv;kH oGif;ykH )
avmuEœ&duf i&J – aea&mif va&mif ra&mufraygufaom i&J /
The hell of darkness where the light of sun and moon never reach.
avmuygv (avmu=uD;ukd apmifha&Smufaom) w&m; 2 yg;
Two things/dhammas that maintain the human world ethically:
1/ [d&D ] raumif;rSKrS &Sufjcif; 1: Moral shame,
2/ =owy` ] raumif;rSKrS a=umufjcif; / 2: moral dread.
[500]
avmuygv w&m; 4 yg; (jA[Rpkd&f w&m; 4 yg; )
avmuygv w&m; 5 yg; (ig;yg; oDv )
avmuygv ewfrif;=uD; 4 yg; The gudian-kings of the four quarters:
(pwk r[m&mZf ewfrif;=uD; 4 yg;[kvnf;ac:.)
1/ "w&Ï ewfrif;=uD; 1: Dhataraṭṭha, the guardian of the east,
2/ 0d&kVSu ewfrif;=uD; 2: Viruḷhaka, the guardian of the south,
3/ 0d&layuQ ewfrif;=uD; 3: Virūpakkha, the guardian of west,
4/ uka0& ewfrif;=uD; / 4: Kuvera, the guardian of the north.
avmu"mwf The universe, the world-cyrcle.
avmu"mwf 4 yg; Four kinds of the universe:
1/ plV avmu"mwf - p=um0Vm wpfaxmif 1: Small: 1,000 universes,
2/ rZPsdr avmu"mwf - p=um0Vm wpfaomif; 2: Medium: 10,000 universes,
3/ r[m avmu"mwf - p=um0VmukaÉ wpfodef;
3: large: 1,000,000,000,000 universes,
4/ teEœ avmu"mwf - tqkH;tykdif;tjcm;r&Sdaom p=um0Vmrsm; /
4: uncountable universes.
avmuygv – avmuapmifhw&m; 2 yg; Two protecting dhammas of the world:
1/ [d&D – raumif;rSKrS &Sufjcif; 1: Moral shame,
2/ =owy` - raumif;rSKrS a=umufjcif; / 2: moral dread.
avmu. / avmurS (oarŠm"0*f / wduedygw / t*Fkw&W ygVd) In the world:
1/ ESpfoufbG,f&m t\m'onf csrf;omjcif;okc ESpfoufjcif; aomre\
1: The gratification is ‘pleasure and joy’.
2/ tjypf tm'De0onf rjrJjcif;tedpP qif;&Jjcif;'kuQ azgufjyefysufpD;jcif; 0dy&d%mr
2: The danger is ‘impermanence, suffering and subject to change’.
3/ xGufajrmuf&m ed\&%onf jzpfvdrk SKqEN ESifh wyfrufrSK&m*wk@d jidrf;at;y,faysmufjcif; /
3: The escape is ‘removal and abandonment of desire and lust’.
avmuD Worldly, mundane.
avmukwW&m Un-worldly, supra-mundane.
avmukwW&mukokdvf enf;=uD; (r[me,) 20 ("rRo*F%yD gVd)
The twenty great aspects of the higher/supra-mundane world:
1/ avmukwW&mjzpfaom psmef 1: The trance of the supra-mundane world,
2/ avmukwW&mjzpfaom r*f 2: the path of the supra-mundane world,
3/ avmukwW&mjzpfaom owdyÏmef 3: the mindfulness of the supra-mundane world,
4/ avmukwW&mjzpfaom orRy`"mef 4: the effort …..,
5/ avmukwW&mjzpfaom Á'<dyg'f 5: the supernatural powers …..,
6/ avmukwW&mjzpfaom ÁajEN 6: the faculty…..,
7/ avmukwW&mjzpfaom Akdvf 7: the power…..,
8/ avmukwW&mjzpfaom aAmZPsif 8: the factors of enlightenment …..,
[501]
9/ avmukwW&mjzpfaom opPm 9: the truth …..,
10/ avmukwW&mjzpfaom orx 10: the calming …..,
11/ avmukwW&mjzpfaom "rR 11: the doctrine/dhamma …..,
12/ avmukwW&mjzpfaom cE<m 12: the aggregate …..,
13/ avmukwW&mjzpfaom tm,we 13: the sence-organ …..,
14/ avmukwW&mjzpfaom "mwf 14: the element …..,
15/ avmukwW&mjzpfaom tm[m& 15: the nutriment …..,
16/ avmukwW&mjzpfaom z\ 16: contact …..,
17/ avmukwW&mjzpfaom a0'em 17: feeling …..,
18/ avmukwW&mjzpfaom onm 18: perception …..,
19/ avmukwW&mjzpfaom apwem 19: volition …..,
20/ avmukwW&mjzpfaom pdwf 20: mind of the supra-mundane world.
avmukwW&mw&m; ukd;yg; The nine super-mundane dhammas:
r*f 4 yg; š zkdvf 4 yg; š edAŠmef ] 9 yg;
4 paths (magga) + 4 fruit (phala) + nibbāna = 9.
avmukwW&mw&m; ukd;yg;[lonf (a,mufsm; jrwfw@kd . t=uHtpnf=uD; 8 rsKd; )
avmif;upm;jcif;. tjypf 6 yg; Six dangers of gambling:
1/ avmif;upm;&mY tEkdif&olonf &efrsm;. / 1: The winner makes enemies.
2/ &SKH;olonf ESarsmwo pdwfa'go jzpf&. / 2: The loser bewails his loss.
3/ avmif;upm;jcif;onf rdrd.ypPn;f OpPmukd jzKH;wD;. / 3: The gambler wastes his wealth.
4/ avmif;upm;olukd ,kH=unfrSK enf;. / 4: The gambler is not trusted by others.
5/ rdwfaqGaumif;rsm;u avmif;upm;olukd pGef@cGg=u. //
5: His good friends abandon the gambler.
6/ avmif;pum;orm;onf rdrd. rdom;pkukd raxmufyH@Ekdif /
6: The gambler cannot support his family.
avmb Greed.
avmb p&kduf Greedy-natured.
avmb aZm Greediness, the momentum of greed.
avmb aZmwkduf Be driven/motivated by greediness.
avm[dw uok% d f; (uokd%f; 10 yg; ) Red device for meditation.
avmfvnfjcif; 5 yg; Five kinds of licentiousness (being wanton):
1/ tm[m& avmv ] tpm;taomufY avmfvnfjcif;
1: Licentiousness on food,
2/ tvuFm& avmv ] 0wfpm;wefqmY avmfvnfjcif;
2: licentiousness on clothing and jewelry,
3/ y&yk&do avmv ] tjcm; a,mufsm;/rdef;r tay:Y avmfvnfjcif;
3: licentiousness on other males/females (rather than one’s own),
4/ "e avmv ] ypPn;f OpPmY avmfvnfjcif; 4: licentiousness on wealth,
[502]
5/ yg' avmv ] oGm;vm vnfywfrSKY avmfvnfjcif; / 5: licentiousness on visiting.
vGwfajrmuf&ef vrf;pOf 6 yg; (xGuaf jrmuf&ef vrf;pOf - ed\&%d, "mwk - 6 yg; )
vSL'gef;rSKukd wm;jrpfol. tEœ&m,f 3 rsKd;
An obstruction block for three people by preventing another from giving alms:
1/ vSL'gef;ol. ukokdvf tEœ&m,fjzpfjcif;
1: An obstruction to the donor’s acquiring merit,
2/ tvSLcHyk*~Kdvf. ypPnf;vmbfvmb tEœ&m,fjzpfjcif;
2: an obstruction to the recipients’ gaining a gift,
3/ wm;jrpfolonf rdrdukd,fukd wl;jzKdzsufqD;jcif; /
3: one who prevents another from giving alms has maimed and injured himself.
vSL'gef;ESifhywfoufI &[ef;awmfrsm; xm;&rnfhpdwf"mwf (&[ef;awmfrsm; usifhyGg;p&m - 'g,um
'g,dumr rsm;. vSL'gef;rSKESifhywfoufI &[ef;awmfrsm; xm;&rnfhpdwf"mwf )
vSLbG,f 0wˆK Offertories, things to be donated, gift.
v#dK@0Suf wkid fyifv#if ayguf=um;wwfaom yk*~Kdvf 9 a,muf (wkdifyifv#if - v#kd@0Surf SK - ayguf=um;
wwfaom yk*~Kdvf 9 a,muf )
(0)
0uUvdokwf (w&m;jrifrS bk&m;ukdjrifonf )
0uF 3 rsKd; Three kinds of crookedness:
1/ um,0uF ] tjyKtrl aumufuspfrSK 1: Bodily crookedness,
2/ 0pD0uF ] tajymtqkd aumufuspfrSK 2: verbal crookedness,
3/ raem0uF ] pdwf"mwf aumufuspfrSK / 3: mental crookedness.
0uFyg ] 0uFyAf ] 0uFyAŠw Labyrinth, maze.
0*f (0*~) ] tuQ&m tkyfpk Group, group of the consonants.
0*f 5 pk (tuQ&m) Five groups of consonants (5 letters in each):
1/ u0*f tkyfpk ] u c * C i
1: ‘Ka’ group - ka kha ga gha nga (ṅa)
2/ p0*f tkyfpk ] p q Z ps n
2: ‘ca’ group - ca cha ja jha nya (ña)
3/ É0*f tkyfpk ] É X È Ê %
3: ‘ṭa’ group - ṭa ṭha ḍa ḍha ṇa
4/ w0*f tkyfpk ] w x ' " e
4: ‘ta’ group - ta tha da dha na
5/ y0*f tkyfpk ] y z A b r ] tm;vkH;aygif; tuQ&m 25 vk;H
5: ‘pa’ group - pa pha ba bha ma = all together 25.
t0*f (tkyfpkr[kwfaom) tuQ&m 8 vk;H Non-group – 8 consonants:
, & v 0 o [ V t/
Ya ra la va sa ha ḷa a
0ifav xGufavwkd@ukd &SKrSwfjcif; 4 yg; (tmemyge pwkuU - r[mowdyÏmeokwf )
0pD Verbal, vocal, speech.
[503]
0pDuH Verbal/vocal action.
0pDydwf Noble silence.
0Éf Round, round/cycle of rebirth.
0Éf 3 yg; Three rounds:
1/ urR 0Éf 1: Round of kamma,
2/ udavo 0Éf 2: round of defilement,
3/ 0dygu 0Éf / 3: round of result.
0Éfawmf 12 yg; (bk&m;&Sif.) The twelve bad kammic-results of the Lord Buddha:
1/ okEN&D y&dAkdZfr u bk&m;&SifESifh ukd,f0ef&ygonf [k pGyfpGJcH&jcif;
1: Sundarī, a lady ascetic, accused Him of being affair with her,
2/ pdÌrme rdef;r u bk&m;&SifESifh ukd,f0ef&ygonf [k pGyfpGJcH&jcif;
2: Ciṅcamāna, a lady, accused Him of that she got pregnant with Him,
3/ okEN&D y&dAkdZfrtm; wdww
ˆd @kd owfI aoonfukd bk&m;&Sifowfonf[k pGyfpGJcH&jcif;
3: He was accused of killing Sundarī, a lady ascetic, who was actually
the victim of ascetics.
4/ &Sifa'0'wfu ausmufarmif;qifrSKa=umihf ausmufprSefjyD; bk&m;&Sif ajcrY aoG;pdrf;xGuf&jcif;
4: He suffered/dropped blood from His big toe, plotted by Devadatta.
5/ &Sifa'0'wf u vlowform;rsm; apv$wfjyD; bk&m;&Siftm; towfckdif; cH&jcif;
5: Devadatta sent a band of archers to kill Him.
6/ emVm*d&d qif eif;owf&ef tcsOf;uyfcH&jcif;
6: Devadatta again sent a drunken elephant named Nāḷāgīri, to trample Him.
7/ ausmufpxdrSefrSKa=umifh '%f&&aeaom ajcrukd "g;ESifh cGJcH&jcif; (q&mZD0u u aq;uko&ef)
7: His wounded toe was cut open by Jīvaka, a great physician.
8/ acgif;ukdufa&m*g r=umc% &awmfrljcif; 8: He felt headache.
9/ a0&Í&GmrSm 0gqkdawmfrlpOf 0gwGif;ok;H vywfv;kH rka,mqefuo
kd m bkOf;ay;awmfrl&jcif;
9: He had to eat only barley meal for three months of vassa at Veraṅja village.
10/ cg; emusif ukdufcJawmfrljcif; 10: He felt back-pain.
11/ y&dedAŠmefpHcgeD; aoG;0rf; vm;&jcif;
11: He was afflicted with a severe dysentery discharging of blood just before
passing away (parinibbāna).
12/ ajcmufESpf=umatmif 'kuU& p&d,m usifhawmfrl&jcif; /
12: He practiced for six years of self-torture meditation-method before the
attainment of Buddhahood.
0Éf b0 'kuQ . ta=umif;rlvw&m; 2 yg; Two roots/causes of round of rebirth:
1/ t0dZ…m – rodem;rvnfjcif; 1: Ignorance,
2/ w%Sm – pGJvrf;jcif; / 2: attachment.
0wf&Gwpf Of A religious book arranged for chanting/reading.
0wftoif; A group of persons devoted to religious activities.
0wWy' 36 yg; (=uHpnfo;kH oyfjcif; 18 rsKd; )
[504]
0wW&m; Duty, responsibility, obligation.
0wˆK Physical base.
0wˆK 6 yg; Six physical bases:
1/ puQK ] rsufpd 1: Eye-base,
2/ aomw ] em; 2: ear-base,
3/ Cme ] ESmacgif; 3: nose-base,
4/ Zd0Sg ] v#m 4: tongue-base,
5/ um, ] uk, d f 5: body-base,
6/ [', ] ESvkH; / 6: heart-base.
0efwdjk cif; 5 yg; (rp>&d, 5 yg; )
0efxw k f0efykd; b0 (bm&okwf) The burden of life:
1/ pGJvrf;&m cE<m ig;yg;onf b0. 0efxkwf0efykd;rnf. /
1: The five aggregates subject to clinging are burden.
2/ yk*~Kdvfonf 0efaqmiform;rnf. /
2: Such and such person is the carrier of burden.
3/ pGJvrf;rSK w%Smonf 0efxkwf0efykd; onfykd;&ef ay;aqmifolrnf. /
3: Craving is the taking up of the burden.
4/ pGJvrf;rSK w%Smuif;jcif; w%SmcsKyfjidrf;jcif;onf 0efxkwf0efykd; csxm;onfrnf. /
4: Cessation of the craving is the laying down of the burden.
0rRduokwfvm jy\em (pum;xm) 15 csufESifh ,if;wkd@. tajzrsm; (rZPsdredum,ygVd)
Fifteen-point puzzles and their answers in the Vammika Sutta, Discourse on
Ant-hill, (Majjhima Nikāya):
1/ awmifykd@ - T cE<mukd,fukd qkdvo
kd nf /
1: Ant-hill: means this body;
2/ nOfhY tckd;v$wfjcif; - ae@rSmjyKxm; trSKudpPrsm;ukd nOfhY jyefvnfpOf;pm;jcif;
2: emitting smoke by night: reflecting/rethinking what was done day-time;
3/ ae@Y rD;[kef;[kef;awmufjcif; - nOfhu =uHpnfpOf;pm;rSKrsm;ukd ae@Y jyKvkyfjcif;
3: rising up flames by day: doing at day-time what was thought at night;
4/ q&m ykÀm; - Ak'< jrwfpGmbk&m;
4: Brahmin teacher: Buddha;
5/ ynm&Sd wynfh - usifhqJ aouQ&[ef;awmf / yk*~Kdvf
5: wise student: trainees to be holy person;
6/ "m;vufeuf - avmuD avmukwW&m ynm
6: sword: knowledge;
7/ tzefzefwl;jcif; - =uKd;pm;tm;xkwfjcif;
7: digging wisely: persistent effort;
8/ wHcg;usnf ] rif;wkyf - rodrSK t0dZ…m
8: door-bolt: ignorance;
9/ azgif;yGaeaeaom zg; - rauseyfrSK a'go tm;=uD;jcif;
[505]
9: blown-up toad: deep anger;
10/ vrf;ESpfcG - awG;awm,krH Sm;aejcif; 0dpdupd >m
10: forked road: doubt/uncertainity;
11/ qyfysma&ppf - eD0&%w&m;wkd@ukd ppfxkwfjcif;
11: water-strainer: getting rid the five hindrances of;
12/ vdyf - pGJvrf;p&m cE<m ig;yg;
12: tortoise: five aggregates of clinging;
13/ oefvsufESifh pOf;wD;wkH; - ig;yg;tm&kH umr*k%f
13: knife and micing-board: five sensual pleasures;
14/ om;wpf - wyfESpfoufjcif; w%Sm
14: lump of meat: attachment;
15/ e*g; - &[ EWm /
15: nāga, dragon: arahant.
0,0kÅd ] touft&G,f=uD;jcif; Seniority.
0,m Eky\em ] tysufukd &SKrSwjf cif; Contemplation of vanishing.
0&Zdef Thunderbolt, weapon carried by Indra (Sakka), king of Gods (devas/deities).
0vm Sky, heaven, cloud.
0vm[u 5 rsKd; (rkd;ewfom; - 0vm[u - 5 rsKd; )
0oD ] tusifh tavh Mastery, habitual action, character, habit, trait.
0oD 5 yg; (psmef) Five kinds of mastery in absorption:
1/ tm0Z…e 0oD ] psmefukd ykdifykdifEkdifEkdif qifjcif ESvkH;oGif;jcif;
1: Mastering in adverting to jhāna (absorption/trance),
2/ ormyZ…e 0oD ] psmefukd ykdifykdifEkdifEkdif 0ifpm;jcif; 2: in intering it,
3/ t"dÏme 0oD ] psmefudk ykdifykdifEkdifEkdif t"dÏmef jyKjcif; 3: in determining it,
4/ 0kÏme 0oD ] psmefrS xjcif; 4: in rising therefrom,
5/ ypPa0uQ%m 0oD ] xajrmufaom psmefukd qifjcifjcif; / 5: in retrospection.
0oef / 0oEœ Rainy season.
0okef / 0okajEN Earth, globe.
0g Buddhist lent, numbers of year of monkhood, or (in grammar),
religious lesson given to monks.
0guyf / 0gqkd Buddhist lent-retreat for monks, lasting three months during
the rainy season.
0guyfjcif; 2 rsKd; Two kinds of observancing rainy lent-retreat:
1/ yk&drdu – a&S@ykdif;0g / 0grxyfaomESpfwiG f yXr0gqkdvjynfhausmf (1)&ufae@Y / 0gxyfaomESpfwGif
'kw, d 0gqkdvjynfhausmf (1) &ufae@Y 0guyfqkdjcif;
1: The earlier: observeing rainy lent-retreat starting on the first waning
day of Waazo month in normal year or that of Second Waazo month
in leap year,
2/ yp>drdu – aemufykdif;0g / 0gacgifvjynfhausmf (1) &ufae@Y 0guyfqkdjcif;
[506]
2: the later: observing rainy lent-retreat starting on the first waning day of
Waagaung month.
0gus ] pma=umif; / pum; Sentence, speech.
0gusGwf / 0gxGuf End of Buddhist lent.
0g=uD; Senior in years of monkhood.
0g=uD;xyf / 0gxyf Intercalate a month to Waaso 0gqk,d thus 30 days of two
Waaso 0gqkd months each.
0gi,f Junior in years of monkhood.
0gpu Predicate.
0gp*F Part of speech.
0gpOf / ax&fpOf 0gvkduf Order of seniority.
0gpm Speech.
0gpodutempm& (ESKwfpum;ESifh pyfv#if;jyD; &[ef;awmfrsm; rajymrusifhoifhonfrsm; -
0gpodutempm& - )
0gpm odvdÏ Word(s) added for euphonic effect.
0gqkdausmif; - &[ef;awmfrsm; 0gwGif;ok;H v oDwif;ok;H &ef ausmif;taqmuftODjzpfonf/ xkad usmif;onf
1/ tkwf 2/ ausmuf 3/ t*Faw 4/ jruf 5/ opf&Guf [laom trkd;ig;rsKd;wGif wpfrsKd;rsKd;&Sd&onf /
Building for monks during rainy-retreat: It must have one of the five roof-
materials – 1: brick, 2: slate, 3: cement, 4: grass, and 5: leaves.
0gqkdawmfpOf (jrwfpGmbk&m;.) 17 Xme The seventeen successive places where
Lord Buddha had spent His 45 years of “Rainy Retreat (vassa)’:
1/ yxr0g Am&m%oD rd*g'g0kefawm 1 0g
1: First vassa: Bārāṇasī, Migadā-vana 1
2/ 'k w p 0g &mZj*Kd[fjynf a0VK0efausmif; 3 0g
2: second to fourth: Rājagaha, Veḷu-vana 3
3/ yÌr 0g a0omvDjynf r[m0kefausmif; 1 0g
3: fifth: Vesālī, Mahā-vana 1
4/ qÏr 0g &mZj*Kd[fjynf rukÉawmif 1 0g
4: sixth: Rājagaha, Makuta 1
5/ owWr 0g wm0wd Hom yifv,fuopfyif&if; 1 0g
5: seventh: Tāvatiṃsa Heaven 1
6/ tÏr 0g b*~wdik f; oHokrm&awmtkyf 1 0g
6: eighth: Bagga, Saṃsumāra-vana 1
7/ e0r 0g aumorŠdjynf aCmodwm&kHausmif; 1 0g
7: nineth: Kosambī, Ghositārāma 1
8/ 'or 0g aumorŠDjynf yvvnf;awm 1 0g
8: tenth: Kosambī, Pālileyya-vana 1
9/ {um'or jA[R%*gr emvdum&kHausmif; 1 0g
9: eleventh: Brahmaṇa-gāma, Nālikārāma 1
[507]
10/ 'Gg'or a0&Í ykÀm;&Gm 1 0g
10: twelveth: Varañja Brahmin village 1
11/ 13 0gajrmuf 18 ESifh 19 0gajrmuf Zmvd,awmif 3 0g
11: thirteenth, eighteenth, nineteenth: Mt. Zāliya 3
12/ 14 0gajrmuf ESifh 21 rS 44 0gajrmuftxd
om0wˆjd ynf aZw0efausmif; 25 0g
12: fourteenth, from twentieth to fourty-fourth
Sāvatthi, Zetavana Vihāra 25
13/ 15 0gajrmuf uy`dv0wfjynf edaj*m"m&kHausmif; 1 0g
13: fifteenth: Kappilavatthu, Nigrodhārāma 1
14/ 16 0gajrmuf tmVm0Djynf r[m0kefawm 1 0g
14: sixteenth: Āḷāvī, Mahā-vana 1
15/ 17 0gajrmuf &mZj*Kd[fjynf emvEN&Gm 1 0g
15: seventeenth: Rājagaha, Nālanda Village 1
16/ 20 0gajrmuf &mZj*Kd[fjynf *dZPs*kÉfawmif 1 0g
16: twentieth: Rājagaha, Mt. Gijjha-kūṭa 1
17/ 45 ajrmufaemufqkH;0g a0VK0&Gm 1 0g
17: fourty-fifth, the last vassa: Veḷuva Village 1
0gqkdv . xl;jcm;csuf 4 rsK;d Four important characteristics of month Waasoe:
1/ bk&m;tavmif; oaE<wnfjcif; 1: The conception of the Buddha-to-be,
2/ awmxGuaf wmfrljcif; 2: great renunciation,
3/ "rRp=umw&m; a[mawmfrljcif;
3: delivering the first sermon, Dhamma-cakka Pavattana Sutta,
4/ wHckd; jymÉd[m jyawmfrljyD; wm0wd Homod@k =uGawmfrljcif; /
4: Buddha’s ascending to the Tavatiṃsa heaven after showing His super-power.
(oaE< awmxGuf / "rRpuf / wcsuf jymÉd[m – [lI qkd&kd;jyK=uonf )
0gqkd (0\) 4 v (rkd;wGif; 4 v wpfOD;wnf; w&m;usifhjcif; )
0gqkd 0guyfjcif; 2 rsKd; Two kinds of rainy retreats (vassa)
1/ yk&drdu – 0gqkdvjynfhausmf 1 &ufae@Y 0guyfjcif;
1: Rainy retreat (vassa) starting on the first waning day of Waaso-month,
2/ yp>drdu – 0gacgifvjynfhausmf 1 &ufae@Y 0guyfjcif; /
2: rainy retreat (vassa) starting on the first waning day of Waagaung-month.
0gqkd / 0gwGif; 3 v Buddhist lent time, rainy retreat of 3 months
(aroung August to November).
0gqkd ouFef; / 0gqkd yef; Robes/flowers for the monks, offering at the beginning of
the Buddhist lent time.
0g%dZ… Trade, commerce.
0gwGif; Period of Buddhist lent.
0gwGif;umvY &[ef;awmfrsm; 7 &uf=um 0gyefomG ;Ekdifaom ta=umif; 3 yg; (wkH 3 wkH ] 0gwGif;umvY
[508]
&[ef;awmfrsm; 7 &uf=um 0gyefomG ;Ekdifaom ta=umif; 3 yg; )
0gwGif; 0gy The months inside/outside the Buddhist lent.
0gxGuf / 0gusGwf End of Buddhist lent.
0g' View, spectulation, ism.
0g' 2 rsKd; Two views, believes:
1/ o\w 0g' 1: Eternalism,
2/ Oap>' 0g' / 2: nihilism.
0g' 3 rsKd; Three views/beliefs:
1/ Á\& edrRme 0g' ] zefqif;&Sifukd vufcH,kH=unfaom 0g' 1: Creationism,
2/ ykaAŠuw a[wk 0g' ] jzpfor#onf a&S;twdwfjyKcJhonfh tusKd;qufcsnf;[k ,kH=unfaom 0g'
2: pre-destinationism/determinism/fatalism,
3/ ta[wku typP, 0g' ] ta=umif;tusKd; r&Sd[kcH,laom 0g' / 3: nihilism.
0g'uGJjym; tajccHrsm; (bk&m;a[mESifh ywfoufjyD;) (udEdœokwf / Oy&dyÀmoygVd)
The cases of different views about the dhamma:
1/ teuft"dy`g,fxl; ygVdo'Ngxl; tajccHum t,l0g' uGjJ ym;rSK
1: Differences about both the meaning and the phrasing,
2/ teuft"dy`g,fxl;. ygVdo'NgwlnDrSKukd tajccHum t,l0g' uGjJ ym;rSK
2: differences about the meaning but not the phrasing,
3/ teuft"dy`g,fwlnD. ygVdo'Ngxl;rSKukd tajccHum t,l0g' uGjJ ym;rSK
3: differences about not the meaning but the phrasing,
4/ teuft"dy`g,fa&m ygVdo'Ngyg wlygv#uf t,l0g' uGjJ ym;rSK /
4: No difference about both the meaning and the phrasing.
0g'D Person who subscribes to a certain doctrine/view/faith.
0gEk Junior, relatively inexperienced.
0gy The months outside the Buddhist lent.
0gyef Ask for special leave, at most seven days, during
the Buddhist lent-time (for monks).
0gyefomG ;Ekdifaom ta=umif; 3 yg; (wkH 3 wkH ] 0gwGif;umvY &[ef;awmfrsm; 7 &uf=um 0gyefomG ;Ekdifaom
ta=umif; 3 yg; )
0g,r Effort.
0ga,m Air, mobility.
0ga,m uokd%f; Wind-device.
0ga,m "mwf Wind/air element.
0g& rdwKW &uf Unlucky day.
0g&ifh Senior, experienced.
0g0if Beginning of Buddhist lent.
0goem Habit, habit-energy, propensity, natural bent, hobby, interest.
0goem bm*D Daily habbit/interest.
[509]
0gOD; Early part of the Buddhist lent.
0duwd uH Indirect object (grammar).
0duyèm ] ouFef;pGef@jcif; Ritual setting aside of robe(s) (for monks).
0dumv abmZe Untimely meal, the meal from midday to the next
morning dawn.
0dj*Kd[f Explanation of words.
0dpm& Sustained application, discursive thinking.
0dpdudp>m Sceptical doubt, indecision of mind.
0dZ…m (p&%) Knowledge, theory (practice).
0dZ…m 3 yg; Three kinds of knowledge:
1/ ykaAŠed0gomEk\wd ^m%f ] a&S;a&S;b0rsm;ukd jyefvnf trSwf&Ekdifaom ^m%f
1: Pubbe-nivāsa-nissati – recollection of previous lives,
2: dibba-cakkhu – divine eyes,
3/ tmo0uQ, ^m%f ] tmoa0gw&m; ukefcrf;jcif; ^m%f /
3: āsavakkhaya – extinguishing of all mental intoxicants.
0dZ…m 8 yg; Eight kinds of knowledge:
1/ ykaAŠed0gomEk\wd ^m%f ] a&S;a&S;b0rsm;ukd jyefvnf trSwf& Ekdifaom ^m%f
1: Pubbe-nivāsa-nissati ñāṇa – recollection of previous lives, remembrance
of former existences/lives,
2: dibba-cakkhu ñāṇa – divine eyes,
3/ tmo0uQ, ^m%f ] tmoa0gw&m; ukefcrf;jcif; ^m%f
3: āsavakkhaya ñāṇa – extinguishing of all mental intoxicants, extinction of all
cankers/fluxes,
4/ 0dy\em ^m%f ] &kyfemrf jzpfysuf &SKrSwf ^m%f
4: vipassanā ñāṇa – insight knowledge,
5/ apawmy&d, ^m%f ] olwyg;wkd@. pdwft=uHukd odEikd faom ^m%f
5: cetopariya ñāṇa – reading others’ mind,
6/ raemr,d'f<d ^m%f ] pdwfukd ykdifEkdifaom ^m%f
6: manomayiddhi ñāṇa – mastering one’s own mind,
7/ 'dAŠ aomw ^m%f ] ewfem; (=um;vk&d m =um;Ekdifaom) ^m%f
7: divvasota ñāṇa – divine ears,
8/ Á'<d0d" ^m%f ] wefckd; zefqif; Ekdifaom ^m%f /
8: iddhividha ñāṇa – magical power.
0dZ…m ponfw@kd . ta=umif;&if;rsm; Cause/nutriment/conditionality of insight/wisdom etc.:
1/ 0dZ…m 0drkwWd. ta=umif;&if;um; aAmZPsif ckESpfyg; 
1: The causes/nutriments of wisdom and deliverance are the seven factors of
enlightenment.
[510]
2/ aAmZPsif ckESpfyg;. ta=umif;&if;um; owdyÏmef av;yg; 
2: The causes/nutriments of the seven factors of enlightenment are the four
foundations of mindfulness.
3/ owdyÏmef av;yg;. ta=umif;&if;um; okp&kduf ok;H yg; 
3: The causes/nutriments of the four foundations of mindfulness are the three
good actions.
4/ okp&kduf ok;H yg;. ta=umif;&if;um; ÁajENukd apmifhpnf;jcif;
4: The cause/nutriment of the three good actions is guarding the sense-doors.
5/ ÁajENukd apmifhpnf;jcif;. ta=umif;&if;um; qifjcifowd
5: The cause/nutriment of the guarding the sense-doors is the mindfulness.
6/ qifjcifowd. ta=umif;&if;um; oifhav#mfpGm ESvH;k oGif;jcif;
6: The cause/nutriment of the mindfulness is the right attitude.
7/ oifhav#mfpGm ESvH;k oGif;jcif;. ta=umif;&if;um; ,kH=unfrSK o'<g
7: The cause/nutriment of the right attitude is faith.
8/ ,kH=unfrSK o'<g. ta=umif;&if;um; olawmfaumif;w&m; em=um;rSK
8: The cause/nutriment of the faith is listening to the good/virtuous dhamma.
9/ olawmfaumif;w&m; em=um;rSK. ta=umif;&if;um; olawmfaumif;wk@d tm; qnf;uyfrSKwnf; /
9: The cause/nutriment of the listening to the good/virtuous dhamma is association
with wise/virtuous.
0d^mOf / 0d^m%f Consciousness, mind, soul, self, ego.
0d^mOf / 0d^m%f 6 yg; Six kinds of consciousness:
1/ puQK 0d^mOf 1: Eye-consciousness,
2/ aomw 0d^mOf 2: ear-consciousness,
3? Cme 0d^mOf 3: nose-consciousness,
4/ Zd0Sg 0d^mOf 4: tongue-consciousness,
5/ um, 0d^mOf 5: body-consciousness,
6/ raem 0d^mOf / 6: mind-consciousness.
0dnm%fod (ynmod 0dnm%fod onmod wkd@. xl;ykH Oyrm )
0dnm% um, (owWm0go bkHukd;0 )
0dnm% udpP ] pdwf. vkyfaqmifcsufrsm; Functions of consciousness.
0dnm% udpP ] pdwf. vkyfaqmifcsufrsm; 14 yg; (pdw.
f udpP 14 csufESifh twlwljzpfonf )
Fourteen functions of consciousness:
1/ yÉdoE<d 1: Rebirth,
2/ b0*F – b0if 2: subconsciousness,
3/ tm0Z…e 3: advertence,
4/ 'oe 4: seeing,
5/ o0e 5: hearing,
6/ Cm,e 6: smelling,
7/ om,e 7: tasting,
[511]
8/ zkoe 8: touching,
9/ or`Édp>e 9: receiving,
10/ oEœD&% 10: investigating,
11/ 0kaÏm 11: determining,
12/ aZm 12: impulsion, javana (mind-moment),
13/ w'g&k%f 13: registering,
14/ pkwd / 14: dying.
0dwuf (0dwuU) Thought-conception, initial application.
0dwuf 3 rsKd; (ukokdv)f Three kinds of initial application (wholesome):
1/ aeuQr – xGufajrmufvjkd cif 0dwuf 1: Renunciation-thought,
2/ tAsmyg' - rjypfrSm;jcif; 0dwuf 2: loving-kindness-thought,
3/ t0d[d Ho – rESdyfpufvjkd cif; 0dwuf / 3: non-violence-thought.
0dwuf 3 rsKd; (tukov kd f) Three kinds of initial application (unwholesome):
1/ umr 0dwuf 1: Thought based upon sensual pleasure,
2/ Asmyg' 0dwuf 2: upon hatred/ill-will/anger to kill others,
3/ 0d[d Ho 0dwuf / 3: upon violence to make others harmful.
0dwuf 9 rsKd; Nine kinds of initial application, of thinking:
1/ umr 0dwuf ] ig;yg;tm&kH umr*k%fw&m;rsm;ukd =uHpnfjcif;
1: Thinking about sensual pleasure,
2/ ^mwd 0dwuf ] aqGrsKd;om;csif;rsm;ta=umif;ukdf =uHpnfjcif; 2: about relatives,
3/ Zey' 0dwuf ] wkid f;a&;jynfa&; EkdifiHa&;ukdf =uHpnfjcif;
3: about country/city/village, on politics,
4/ tr&% 0dwuf ] raobkd@&efenf;vrf;ukd =uHpnfjcif; 4: about how not to die,
5/ te0nmw 0dwuf ] raxrJhjrifjyK&ef =uHpnfjcif; 5: about disrespect.
6/ vmb 0dwuf ] ypPn;f OpPm vmbfvmb ESifh ywfoufjyD; =uHpnfjcif;
6: about gaining wealth,
7/ ouUm, 0dwuf ] ylaZmfrSK *k%fjyK av;pm;rSKrsm;ukd =uHpnfjcif; 7: about honor,
8/ udwdW 0dwuf ] ausmf=um; xif&Sm; emrnf=uD;rSKukd =uHpnfjcif; 8: about fame,
9/ a*[\dw 0dwuf ] rdompkta&; tdrfrSKudpPta=umif;rsm;ukd =uHpnfjcif; /
9: about family.
0dwuf (t=uHtpnf) jzpfay:vmjcif; tqifhqifh (,if;ukd y,faysmufatmif usifh&mY)
(0dwuUo¿meokwf / rlvyÀmo / rZPsdredum,ygVd)
Successive removal of distracting thoughts:
1/ 0dwufjzpfay:vma=umif; edrdwt
f m&kH 1: Signs that make distracting thoughts,
2/ 0dwuf . tjypftemtqmukdjrifjcif; 2: dangers of those thoughts,
3/ 0dwufukd owdrxm; ESvkH;roGif;jcif; 3: forgetting/no attention those thoughts,
4/ 0dwuf jzpfysufaeykH ykHo¿mef wpfckwnf;ukd tm&kHjyKjcif;
4: bringing them into singleness and concentrating on it,
[512]
5/ 0dwufukd zdESdyf zspfnSpf yifyef;apjcif; / 5: beating it down with teeth clenched.
0d"m – axmifv$m;rSK rme 3 yg; Three kinds of conceit/discrimination:
1/ aoa,sm[roRDwd 0d"m – ig ol@xufjrwf. om. [laomrme
1: The discrimination, “I am superior,”
2/ o'daom[roRw
D d 0d"m – igvJ olvkdyJ bmta&;pkdu&f rSmvJ [laomrme
2: the discrimination, “I am equal,”
3/ [Daem[roRDwd 0d"m – igolvkdr[kwfvJ bmta&;pkdu&f rSmvJ [laomrme /
3: the discrimination, “I am inferior”.
0d"l& Zmwf - Zmwfawmf=uD; 10 zGJ@Y e0rajrmufZmwf / ynmyg&rDukd ukd,pf m;jyKaom Zmwfawmfjzpfonf/
Vidhūra Jātaka: The nineth birth-story of the ten great jātakas. It embodies
the ‘perfection of wisdom’.
0denf; Rules and regulation, monastic rules/disciplines, code
of discipline, Buddhist monastic code.
0denf; 5 usrf; Five books of the Basket of Discipline:
1/ yg&mZdu ygVd  1: The Book of Defeat,
2/ ygpdw,Wd ygVd  2: the Book of Confession,
3/ r[m0*~ ygVd  3: the Book of Great Chapter/Grouping,
4/ plV0*~ ygVd  4: the Book of Lesser Chapter/Grouping,
5/ y&d0g& ygVd  5: the Book of Appendix.
0denf;uH ynwfcsufrsm; (0de,ay,smv / 'kuedygw / t*Fkw&W ygVd)
Legal actions (vinaya-kamma) prescribed by the Lord Buddha for monks:
1/ ygwdarmuf 1: The Pātimokkha (rules and regulations for monks),
2/ ygwdarmufjyjcif; 2: the recitation of the Pātimokkha,
3/ ygwdarmuf&yfqkdif;xm;jcif; 3: the suspension of the Pātimokkha,
4/ y0g&%m 4: the invitation ceremony,
5/ y0g&%m&yfqdik f;xm;jcif; 5: the suspension of the invitation ceremony,
6/ wZ…eD,uH 6: the legal act of censure,
7/ ed\,uH 7: the legal act of dependence,
8/ yAŠmZed,uH 8: the legal act of banishment,
9/ yÉdom&%D,uH 9: the legal act of reconciliation,
10/ OauQyeD,uH 10: the legal act of suspension,
11/ y&d0gofay;jcif; 11: the imposition of probation,
12/ t&if;ok@d jyefiifjcif; 12: sending back to the beginning,
13/ rmewfay;jcif; 13: the imposition of penance,
14/ tABmefoGif;jcif; 14: rehabilitation,
15/ oHCmabmifokd@ oGif;jcif; 15: reinstatement,
16/ oHCmabmifrS xkwfjcif; 16: removal,
17/ &[ef;cHjcif; 17: full ordination,
[513]
18/ ^ wWd uH 18: a legal act that consists in a motion,
19/ ^ wWd 'kwd,uH 19: a legal act that includes a motion as the second,
20/ ^ wWd pwkwuˆ H 20: a legal act that includes a motion as the fourth,
21/ rynwfao;onfukd ynwfjcif;
21: prescribing a rule(s) when none had been prescribed before,
22/ ynwfjyD;onfukd wzefynwfjcif;
22: adding an amendent a rule(s) already prescribed,
23/ orRKcg 0denf; - rsufESmcsif;qkdif qkHawG@ ajz&Sif;jcif;
23: removal of litigation by confrontation,
24/ owd – tmywfusL;vGefcJhonfukd owdr&awmhaom &[ef;tm; owday; ajz&Sif;jcif;
24: removal of litigation on account of memory,
25/ trlVS - tmywfusL;vGefcJhonfukd awGa0arhav#mhaeaom &[ef;tm; owday; ajz&Sif;jcif;
25: removal of litigation on account of past insanity,
26/ yÉdnm – 0efcHcsufjzifh ajz&Sif;jcif;
26: the effecting of acknowledgement of an offence,
27/ a,bk,sodum – trsm;oabmwl ajz&Sif;jcif;
27: the opinion of the majority,
28/ w\ ygyd,modum - &[ef;,kwftm; jyKtyfaom 0denf;uHtwkdif; ajz&Sif;jcif;
28: the pronouncement of bad character against someone,
29/ wd%0wˆm&u – rpifukd rsufz;kH ouJho@kd rSefrSefrSm;rSm; tm;vkH;ukd zkH;uG,fjypfum ajz&Sif;jcif; /
29: covering over with grass (the litigation is completely dismissed no matter
it is right or wrong).
0denf;i,f 4 apmif Four Small Texts of Discipline (vinaya):
1/ bduKQ ygwdarmuf ] &[ef;a,mufsm;rsm; vkdufemusifh=uH&rnfh 227 oG,faom odumQ yk'frsm;
1: Bhikkhu Pātimokkha: 227 rules (sikkhāpada) for male monks,
2/ bduKQ eD ygwdarmuf] &[ef;rdef;rrsm; vkdufemusifh=uH&rnfh 332 oG,faom oduQmyk'frsm;
2: Bhikkhunī Pātimokkha: 311 rules (sikkhāpada) for female monks,
3/ ck'N odumQ ] 0denf;usifh0wf uHrsm;ESifh ywfoufjyD; tusOf;csKyf *gxmrsm;ESifh &Sif;jyxm;aomusrf;
3: Khudda Sikkhā: Regulation and legal actions in verses,
4/ rlv oduQm ] tmywf 7 ykH  ukd vk&d if;wk&d Sif; *gxmrsm;ESifh &Sif;jyxm;aom usrf; /
4: Mūla Sikkhā: Summary of the seven divisions of rules in verses.
0denf;awmfESifh rnDaom &[ef;. t8Fg 18 yg; (t"rR0g'D - w&m;awmf š 0denf;awmfESifh rnDaom –
&[ef;. t8Fg 18 yg; )
0denf;"k&d f. t*Fg 7 yg; Seven qualities of an expert in the discipline (vinaya):
1/ tmywfoihfonfukd odjcif; 1: Knowing what is an offense,
2/ tmywfroihfonfukd odjcif; 2: knowing what is not an offense,
3/ ao;i,faom tmywfukd odjcif; 3: knowing what is a light offense,
4/ =uD;av;aom tmywfukd odjcif; 4: knowing what is a grave offense,
5/ ukd,fusihfoDv ygwdarmuQoH0& &Sdjcif; (0g) Obawm0dbif;ukd u|rf;usifvdrfrmjcif; (0g)
[514]
0denf;usifh0wfY tjrJwnfjcif;
5: being virtuous or mastering well in both pātimokkha (discipilines for both
monks and nuns) or being firm in the discipline,
6/ psmefav;yg;&jcif; 6: gaining the four jhānas,
7/ tmoa0gukefcrf; &[Eœmjzpfjcif; / 7: being an arahant with direct knowledge.
0denf;"k&d f. t*Fg 7 yg; (wenf;)
More seven qualities of an expert in the discipline (vinaya):
eHygwf 1/ 2/ 3/ 4/ txufygwk@d ESifh twlwl Nos. 1, 2, 3, and 4 are as above.
5/ ykaAŠed0gomEk\wd – a&S;b0rsm;ukd atmifharhEkdifaom^m%fu&kd jcif;
5: having knowledge to recollecte his past lives,
6/ 'dAŠpuQK – ewfrsufpdudk &jcif;
6: gaining the divine eyes,
7/ tmo0uQ, - tmoa0gw&m; ukefcrf;jcif; /
7: destruction of the taints (i.e., arahant).
0denf;ESifhrnDaom ypPnf;av;yg; &SmrSD;jcif; (taeoe – rtyfpyfaom 0denf;ESifhrnDaom ypPnf;av;yg;
&SmrSD;jcif; )
0denf;a&Smif Circumvent the rules.
0denf;vGwf Free from the certain rules.
0denf;odumQ yk'f ynwfawmfrljcif; ta=umif;rsm; (0de,ay,smv / 'kuedygw / t*Fkw&W ygVd)
The reasons that Lord Buddha had prescribed the training rules (vinaya)
for His disciples:
1/ oHCm. aumif;usKd; &&ef 1: For the well-being of monks (saṃgha),
2/ oHCmcsrf;ompGmaexkid f&ef 2: for the ease of monks,
3/ oDvr&Sdolwkd@tm; ESdrfESif;&ef 3: for checking the bad monks,
4/ oDv&Sdolrsm; csrf;om&ef 4: for supporting the well-behaved monks,
5/ rsufarSmuf jzpfaeaom tmoa0gw&m;rsm; ydwfyifwm;qD;&ef
5: for the restraint of present taints,
6/ tem*wfrSm jzpfvmrnfh tmoa0gw&m;rsm;ukd wm;jrpf&ef
6: for the dispelling of future taints,
7/ rsufarSmuf &efrsm; ydwfyifwm;qD;&ef 7: for the restraint of present enmities,
8/ tem*wf &efrsm; wm;jrpf&ef 8: for the dispelling of future enmities
9/ rsufarSmuf tjypfrsm; ydwfyifwm;qD;&ef 9: for the restraint of present faults,
10/ tem*wf tjypfrsm; wm;jrpf&ef 10: for the dispelling of future faults,
11/ rsufarSmuf ab;rsm; ydwyf ifwm;qD;&ef 11: for the restraint of present perils,
12/ tem*wf ab;rsm; wm;jrpf&ef 12: for the dispelling of future perils,
13/ rsufarSmuf tukokdvfrsm;ydwfyifwm;qD;&ef
13: for the restraint of present unwholesome deeds,
14/ tem*wf tukov
kd frsm; wm;jrpf&ef
14: for the dispelling of future unwholesome deeds,
[515]
15/ vlwkd@tm; tpOfoem;&ef
15: out of compassion for lay people,
16/ tvkdqkd;&Sdaom &[ef;toif;tyif;rsm;ukd zsufqD;&ef
16: for the stopping of monks with evil desires,
17/ r=unfndKao;aomolrsm;tm; =unfnKdvmap&ef
17: for gaining faith of those who are faithless,
18/ =unfnKdjyD;olrsm; wkd;jyD; =unfnKdvm&ef
18: for incresing faith of those who are faithfull,
19/ omoemawmf =um&Snfwnfwef@&ef
19: for the continuation of Buddha’s teaching (sāsanā),
20/ 0denf;oduQmyk'frsm;ukd csD;ajrSmuf&ef /
20: for promoting the discipline (vinaya).
0denf;odumQ yk'frsm; ynwfawmfrl&m 7 Xme (] ed'gef; 7 rsKd;)
Seven places where Lord Buddha proclaimed the vinaya rules:
1/ a0omvDjrKd@ 1: Gity of Vesālī,
2/ &mZj*Kd[fjrKd@ 2: of Rājagaha,
3/ om0wˆdjrKd@ 3: of Sāvatthi,
4/ tmV0DjrKd@ 4: of Āḷavī,
5/ aumorŠDjrKd@ 5: of Kosambī,
6/ ouUwikd f; 6: Region of Sakka,
7/ b*~wkdif; / 7: Region of Bhagga.
0denf;odumQ yk'frsm; rsm;vGef;I (xkdpOfu oduQmyk'f 150 ausmfom&Sdao;onf) rusifhEkdifyg[k
av#mufxm;vmaom 0Z…Dwikd f;om; &[ef;wpfyg;tm; bk&m;&Sifrdef@=um;csuf
(0Z…DykwWuokwf / wduedygw / t*Fkw&W ygVd)
t"doDv t"doDv t"dynm odumQ 3 yg;ukdomusifh&ef rdef@awmfrlonf /
Lord Buddha told a Vajjī monk to practice/follow in three trainings instead of
over 150 vinaya-rules of the monks (Then, there were just 150 rules.), that is
higher virtue, higher concentration and higher wisdom.
0de, "& / 0denf; "kd&f One who memorizes/masters in Vinaya Piṭaka.
0dembm0 Separation after death.
0dedp>, Judgement, decision.
0dy`wWd (ysufpD;jcif;) w&m; 3 yg; Three faluires:
1/ urR Eœ 0dy`wWd – ukd,fusifhw&m; ysufpD;jcif; 1: Failure in actions, i.e., no morality,
2/ tmZD0 0dy`wWd – toufarG;0rf;ausmif;rSK ysufpD;jcif;
2: failure in livelihood, i.e., wrong livelihood,
3/ 'dÏd 0dy`wdW – t,lrSm;jcif; / 3: failure in view, i.e., wrong view.
0dy`wWd (ysufpD;jcif;) w&m; 4 yg; Four faluires:
1/ *wd 0dy`wWd – tyg,fav;yg;Y jzpf&jcif; 1: Born in the four woeful states,
2/ Oy"d 0dy`wWd – cE<mukd,f cGswf,Gif;jcif; 2: deformed/disable persons,
[516]
3/ umv 0dy`wWd – acwfysuf (0g) rif;qkd;rif;npfatmufY jzpf&jcif;
3: the time of evil king/government.
4/ ya,m* 0dy`wWd – raumif;rSKjzifh toufarG;jcif; /
4: wrong livelihood.
0dyv†mo (azgufvaGJ zgufjyef jrifjcif; ) 4 yg; Four perversions:
1/ tedpPudk edpP [k&SKjrifjcif; 1: Impermanance as permanence,
2/ 'kuQudk okc [k&SKjrifjcif; 2: suffering as happiness,
3/ tewWukd twW [k&SKjrifjcif; 3: no-self as self,
4/ tokbukd okb [k&SKjrifjcif; 4: foulness as foullessness.
0dy\em ] tzefzef&SKrSwfjcif; (&kyfemrfw&m;wk@d . rjrJ qif;&J tpkd;r&jcif;oabmwkd@ukd ^m%fjzifhjrifatmif
tzefzef&SKrSwfjcif;) Insight/discerning meditation.
0dy\em ^m%f Insight/discerning knowledge.
0dy\em ^m%f 10 yg; Ten categories of insight knowledge:
1/ orRoe ^m%f ] ok;H oyfqifjcif Ekdifaom^m%f (orRoemEky\em^m%f)
1: Knowledge of comprehension,
2/ O',AŠ, ^m%f ] tjzpftysufukd odjrifaom^m%f (O',AŠ,mEky\em^m%f)
2: of rise and fall,
3/ b*F ^m%f ] ocFg&w&m;wkd@. tysufukd odaom^m%f (b*FgEky\em^m%f)
3: of the dissolution of formation,
4/ b, ^m%f ] a=umufvef@aom^m%f (b,wkyÏme^m%f)
4: of fear of formation,
5/ tm'De0 ^m%f ] ocFg&w&m;wkd@. tjypfujkd rifaom^m%f (tm'De0gEky\em^m%f)
5: of danger of formation,
6/ edAŠd'g ^m%f ] ocFg&w&m;wkd@ukd jiD;aiG@aom^m%f (edAŠd'gEky\em^m%f)
6: of disenchantment,
7/ rkpPdwk urswm ^m%f ] ocFg&rS vGwfajrmufvakd om^m%f
7: of desire for deliverance,
8/ yÉdocFg ^m%f ] qifjcifaom^m%f (yÉdocFgEky\em^m%f)
8: of reflecting contemplation,
9/ ocFg&kayuQm ^m%f ] ocFg&w&m;wkd@ukd vspfvsL&SKaom^m%f
9: of equanimity towards formation,
10/ tEkavmr ^m%f ] r*f zkdvftm; av#mfuefoifjh rwfvmaom^m%f (opPmEkavmrdu^m%f)
10: of conformity.
0dy\em ^m%f=uD; (r[m) 18 yg; Eighteen kinds of great insight knowledge:
1/ tedpPmEky\em 1: Contemplation of inpermanence,
2/ 'kuQmEky\em 2: of suffering,
3/ tewWmEky\em 3: of no-self,
4/ edAŠd'gEky\em 4: of aversion,
5/ 0d&m*gEky\em 5: of detachment,
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6/ eda&m"mEky\em 6: of extinction,
7/ yÉdedo*~gEky\em 7: of abandoning,
8/ c,mEky\em 8: of waning,
9/ 0,mEky\em 9: of vanishing,
10/ 0dy&d%mrmEky\em 10: of change,
11/ tedrdwmW Eky\em 11: of the unconditioned,
12/ ty%d[dwmEky\em 12: of desirelessness,
13/ oknwmEky\em 13: of emptiness,
14/ t"dynm "rR 0dy\em 14: insight into phenomena which is higher wisdom,
15/ ,xmblw^m%'\em 15: knowledge and vision to reality,
16/ tm'De0gEky\em 16: contemplation of misery,
17/ yÉdocFgEky\em 17: reflecting contemplation,
18/ 0d0ÃmEky\em / 18: contemplation of turning away.
0dy\em npfnL;a=umif; - OyuUad vow&m; - 10 yg;
Ten imperfections of insight meditation (vipassanā):
1/ =obmo ] ta&miftvif;jzpfay:vmjcif; 1: Illumination,
(0dy\emw&m;tm;xkwfrSK . tpGrf;a=umifh a,m*D. oEœmefY ta&miftvif;ponfrsm; jzpfay:
vmEkdifygonf / xktd a&miftvif;paom atmufygw&m;rsm; odjrifcHpm;&onfukd r*fzkdvf &jyD[k
xifjrifvmwwfygonf / xkw d &m;oabmrsm;onf 0dy\emw&m;tm;xkwfrSKukd taESmuft,Suf
ay; npfnL;apwwfaoma=umifh 0dy\EkyuUdavo ] 0dy\em npfnL;a=umif;w&m;rsm;[k ac:qkd
jcif; jzpfygonf )
(There happen ‘illumination’ etc. to the vipassanā practitioner because of
meditational power. He or she wrongly think that they are path and fruition
(magga and phala). They hinder him or her to go on meditation.
Thus, they make the practitioner imperfect.)
2/ ^m% ] &kyfemrf ^m%ftjrif xifvmjcif; 2: knowledge,
3/ yDwd ] ESpfoufrSK rsm;vmjcif; 3: rapturous happiness,
4/ y\'<d ] jidrf;csrf;at;jrvmjcif; 4: tranquility/serenity,
5/ okc ] csrf;om"mwf=uD;vmjcif; 5: bliss/pleasure,
6/ t"darmuQ ] =unfnKdrSK tm;aumif;vmjcif; 6: resolution,
7/ y*~[ ] tm;xkwf=uKd;pm;rSK ckdifjrJvmjcif; 7: exertion,
8/ OyÏme ] ckdifrmaom ESv;kH oGif;qifjcifrSK &Sdvmjcif; 8: assurance,
9/ OayuQm ] vspfvsL&SKrSK tm;aumif;vmjcif; 9: equanimity,
10/ eduEœd ] txufygjzpfay:vmaomw&m;rsm;ukd ESpfoufpGJvrf;jcif; / 10: attachment.
0dy\em w&m;tm;xkwfenf; 4 yg; (owdyÏmef 4 yg; )
0dy\em tusKd; 7 yg; (owd yÏmeftusLd; & yg; )
0dy`wWd ] ysufpD;jcif; w&m; Misfortune, Aberration, deviation, failure.
0dy`wWd w&m; 4 yg; Four Misfortunes:
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1/ umv 0dy`wWd ] acwfysufjcif; 1: Misfortune of the historical period,
2/ Oy"d 0dy`wWd ] &kyft*Fg ysufpD; csKd@wjJh cif; 2: misfortune of the physical basis,
3/ ya,m* 0dy`wWd ] vkyfaqmifrSK rSm;,Gif;jcif; 3: misfortune of the activity,
4/ *wd 0dy`wWd ] vm;&m*wd ysufpD;qkd;0g;jcif; / 4: misfortune of the realm of rebirth.
0dy`v†mo ] azgufjyefjcif; Perversion.
0dy`v†mo 3 rsdK; Three kinds of Perversions:
1/ onm 0dy`v†mo ] trSwfonm rSm;,Gif; azgufjyefjcif; 1: Perversion of conception,
2/ pdwW 0dy`vm† o ] pdwfaemuf azgufjyefjcif; 2: perversion of consciousness,
3/ 'dÏd 0dy`vm† o ] t,lrSm;,Gif; azgufjyefjcif; / 3: perversion of view.
0dy`v†mo 4 rsdK; (azgufjyefrSm;,Gif;aomtjrif) Four kinds of perversion:
1/ rjrJonfukd jrJ.[k azgufjyefum jrifjcif; 1: Impermanent as permanent,
2/ qif;&Jukd csrf;om[k azgufjyefum jrifjcif; 2: pain as happiness,
3/ tewWukd twW[k azgufjyefum jrifjcif; 3: anatta as atta,
4/ tokbukd okb[k azgufjyefum jrifjcif; / 4: ugly/impure as pretty/pure.
0dyguf (0dygu) ] tusKd;w&m; Fruit, result, resultant, retribution, effect.
0dygufawmf - bk&m;&Sif ypPKyèfb0Y 0Éfau|;ygvmjcif; - 12 yg; (ty'geygVd)
(0Éf ] uk, d fjyKaomuHu uk, d fhxH wzefjyefvnfvmjcif;)
Tewlve kinds of retribution of Lord Buddha:
1/ t&uform;rsm;. tqJta&;ukd cH&jcif; 1: Being abused by many drunkards,
2/ pdÌrmerdef;r. tpGyftpGJudk cH&jcif; 2: being accused of Ciñcamānavikā,
3/ okEN&Dy&dAkdZrf . tpGyftpGJudk cH&jcif; 3: being accused of Sundarī,
4/ ausmufarmif;qifI vSdrfhcscH&jcif; 4: being plotted by rolling stone,
5/ av;orm;wkd@ukd a'0'wfuapv$wfjyD; towfckdif;jcif;
5: being plotted to be killed by archers,
6/ emVm*D&dqifjzifh twkduf teif; ckdif;cH&jcif;
6: being seemingly attacked by Nāḷāgīri, a fierce elephant,
7/ orm;awmfZ0D u u ajcrawmf cGJpdyfukoonfukd cH&jcif;
7: His toe being cut by Jīvaka the physican,
8/ OD;acgif;cJ a0'emcHpm;&jcif; 8: feeling headache,
9/ a0&Ímjynf iwfrGwfacgif;ygpOf rka,mqGrf;ukdom 0gwGif;okH;vbkOf;ay;&jcif;
9: eating rough rice for three months at Verañja region,
10/ cg;ukdufa&m*g cHpm;&jcif; 10: feeling backache,
11/ aoG;0rf;oGefa&m*g cHpm;&jcif; 11: feeling diarrher,
12/ 'ku&U p&d, 6 ESpf=umusifh&jcif; / 12: practicing self-torture meditation for six years.
0dygu 0Éf Consequence of one’s past deeds.
0db*F ygVd – 0db*F . t"dy`g,f rSm ‘cGjJ crf;a0befjcif;’ jzpfonf / Tusrf;Y obm0"rRrsm;ukd tcef; 18
ckcGJjyD; okwWefenf; tbd"rRmenf;wkd@jzifh a0befwifjyxm;onf / tbd"rRydÉu . 'kwd,usrf;pm
jzpfonf /
[519]
Vibhaṅga: Vibhaṅga means ‘analysis’. In this text, the dhammas are analyzed
under sutta-method and abhidhamma-method. It is the second book of the
‘Abhidhamma Piṭaka’.
0dbZ… 0g' Analytical/discriminating doctrine.
0dbwf Prepositions, suffix, to indicate subject, object etc. (grammar).
0dbwfoG,f Systematical line of suffixes from subjective to locative
prepositions (grammar).
0db0 w%Sm ] b0uif;rSKY wyfrufjcif; Craving for non-existence.
0db0 'dÏd ] Oap>' 'dÏd Annihilation-belief.
0drme 0wˆK ygVd - ewfAdrmef ykH0wˆKrsm; [k t"dy`g,f&o
Sd nf / ck'Nuedum,f t0iftyg qÏr ajrmufusrf;pm
jzpfonf / ykH0wˆKaygif; 85 ckyg0ifjyD; u¾ 7 ckjzifh cGJjcm;xm;onf / ukokdvt
f usKd;jy 0wˆKrsm;
jzpf=uonf /
Vimāna vatthu: Meaning, ‘the Stories of Mansion’; It is the sixth book of
‘the Minor Doscourses’. Eighty-five stories are described under 7 chapters in it.
These stories illustrate the results of meritious deeds.
0drkwWd – vGwfajrmufjcif; Deliverance, liberation from thirst.
0drkwWd 2 yg; Two kinds of deliverance:
1/ apawm 0drkwWd ] pdwfjzifh vGwfajrmufjcif; 1: Deliverance of mind,
2/ ^m%0drkwWd ] ^m%fjzifh vGwfajrmufjcif; / 2: deliverance through wisdom.
0drkwWd 5 yg; (y[me 5 yg; )
0drkwWdr*~ usrf;/ / (oHo&mrS) ‘vGwfajrmuf&ef vrf;pOf/usifhpOf’ [k t"dy`g,f&Sdaom Ak'<bmomusifhpOf
vufpGJusrf; jzpfygonf / &[Eœmt&SifOywd\ (1 ok@d r[kwf 2 &mpkat'D) a&;om;jyKpkonf[k
tpOftvmtm;jzifh !$ef;qkd=uygonf / xkdusrf;pmukd 6 &mpkY t&SifoHCygvu w&kyfbmomok@d
jyefqdck Jhygonf / Tbmomjyefusrf;onf ,ae@wkdif xif&Sm;&Sdygonf / rl&if;usrf;ukd tdENd,jynfY
ygVdbmom odk@r[kwf Ak'<bmomokH; ouUwbmom jzifha&;om;jcif; jzpfEkdifbG,f&jSd yD; aemufykdif;
umvrsm;Y oD&dvuFm EkdifiHo@kd (Tusrf;pm) a&muf&SdcJhygonf / 0drkwWdr*~ usrf;pmxJY tmemyge\wd
uokd%f; Ak'<gEk\wd paom w&m;&SKenf;trsKd;rsKd;ukd tm;xkwf&ef wifjyxm;ygonf / 0drkwWdr*~usrf;
onf t&SifAk'<aCmo jyKpkaom 0dok'<dr*~usrf;ESifh tHh=oavmufatmif wlnDaeygonf / xkd
0drkwWdr*~usrf;onf t&SifAk'<aCmo tay:Y =oZmoufa&mufrSK jzpfEkdifajc rsm;pGm&Sdygonf /
0dok'<dr*~usrf;onf 0drkwrWd *~usrf;xuf rsm;pGm&Snfvsm;aomfvnf; usrf;ESpfusrf;wk@d rSm tenf;i,f
om uGJjym;ygonf / Oyrmtm;jzifh - t&SifAk'<aCmo u oDv trsKd;tpm; 5 yg; jyxm;aomfvnf;
t&SifOywd\ u 4 yg;jyxm;ygonf / t&SifAk'<aCmo u tmemygeusifhyGg;enf; 8 yg;jyxm;
aomfvnf; t&SifOywd\ u 4 yg; jyxm;ygonf /
The Vimuttimagga (“Path of Freedom”) is a Buddhist practice manual. It is
traditionally attributed to the Arahant Upatissa (c. 1st. or 2nd. century). It was
translated into Chinese by Saṅghapāla in the sixth century. This translation has
survived today. The original text (Possibly Pāli or Buddhist Hybrid Sanskrit) was
probably written in India and then later brought to Sri Laṅkā. The Vimuttimagga
recommends various meditation practices such as Ānapānasati (Breath-in and -out
[520]
meditation), Kasiṇa (Complete circle meditation), and Buddhānussati
(Recollection of the virtues of the Buddha). The Vimuttimagga bears a striking
similarity to the Visuddhimagga by Buddhagosa. There is highly probable that it
had an influence on Buddhagosa. While the Visuddhimagga is much longer work,
both texts only differ on minor points. For example, Upatissa gives four categories
of Sīla while Buddhagosa gives five. Upatissa gives four ways of cultivating
Ānapānasati while Buddhagosa gives eight.
0drkwWdr*~ usrf;pmY yg0ifaom tcef;u¾ 12 ckw@dk rSm atmufygtwkdif;jzpfygonf /
Twelve chapters of the “Path of Freedom” are as follows:
tcef; 1/ ed'ge - ed'gef;
Chapter I: Introductory Discourse,
tcef; 2/ oDv y&dap>' – oDv tzGifh
Chapter II: On Distinguishing Virtue,
tcef; 3/ "kw*Fged - "kwifw&m;rsm;
Chapter III: On Austerities,
tcef; 4/ orm"d y&dap>' - orm"d tzGifh
Chapter IV: On Distinguishing Concentration,
tcef; 5/ uvsm%rdwW y&da,oem – rdwfaqGaumif;ukd &SmrSD; qnf;uyfjcif;
Chapter V: On Approaching a Good Friend,
tcef; 6/ p&d, y&dap>' – usifh0wW&m;rsm; tzGifh
Chapter VI: The Distinguishing of Behaviour,
tcef; 7/ urRÏme y&dap>' – urRÏmef;w&m;rsm; tzGifh
Chapter VII: The Distinguishing of the Subjects of Meditation,
tcef; 8/ urR 'Gg& - urRÏmef;w&m; pwif yGg;rsm;jcif;
Chapter VIII: Entrance into the Subjects of Meditation,
tcef; 9/ yOP tbdnm – tbdnmOf 5 yg;
Chapter IX: The Five Forms of Higher Knowledge,
tcef; 10/ ynm y&dap>' – ynm tzGifh
Chapter X: On Distinguishing Wisdom,
tcef; 11/ yOP Oyg, - enf; Oyg,f 5 rsKd;
Chapter XI: The Five Methods,
tcef; 12/ opPm0aAm" (opP op>duw) – opPm xk;d xGif; odjrifjcif; /
Chapter XII: On Discerning Truth.
0darmuQ Liberation, deliverance.
0darmuQ 3 rsKd; Three kinds of deliverance:
1/ omrdom 0darmuQ - &lypsmef vGwfajrmufrSK 1: carnal (form) deliverance,
2/ ed&mrdom 0darmuQ – t&lypsmef vGwfajrmufrSK 2: spiritual (formless) deliverance,
3/ ed&mrdom ed&mrdow&m0darmuQ - &[Eœm. &m*ponfuif;aom vGwfajrmufrSK /
3: deliverance of arahant due to the destruction of lust, anger etc.
0darmuQ 8 yg; Eight kinds of liberation:
[521]
1/ &lyD &lyged y\wd ] &kyf&SdjyD; &kyfrsm;ukd jrif. 1: Possessing form, one sees forms,
2/ tZPswWH t&lyonD A[d'<g &lyged y\wd ] rdrdo¿efrSm &kyfr&Sd[k rSwf,ljyD; jyify&kyfrsm;ukd jrif.
2: not perceiving material forms in oneself, one sees them outside,
3/ okbaEœ0 t"drkawWm a[mwd ] wifhw,faumif;rGefayonf [k rSwf,ljyD; vGwfajrmufrSK jzpf.
3: thinking: “it is beautiful” one becomes intent on it,
4/ teaEœm tmumaomwd tmumomeÌm,weH Oyor`Z… 0d[&wd ] tmumomeÌm,we
psmefukd qkdufa&mufjyD; ae. 4: one enters the sphere of infinite space,
5/ teEœH 0dnm%Eœd 0dnm%Ìm,weH Oyor`Z… 0d[&wd ] 0dnm%Ìm,we psmefukd qkdufa&mufjyD;
ae. 5: one enters the sphere of infinite consciousness,
6/ ewˆd udÌDwd tmudÌnm,weH Oyor`Z… 0d[&wd ] tmudÌnm,we psmefukd qkdufa&mufjyD;
ae. 6: one enters the sphere of non-thingness,
7/ ae0onmemonm,we psmefukd qkdufa&mufjyD; ae.
7: one enters the sphere of neither-perception-nor-non-perception,
8/ onma0',dw eda&m" ukd qkdufa&mufjyD; ae. /
8: one enters the cessation of perception and feeling.
0d&wD ] a&Smif=uOfjcif; Abstention, avoidance.
0d&wD 3 yg; Three kinds of abstention:
1/ orm'ge 0d&wD ] aqmufwnfjyD; raumif;rSKukd a&Smif=uOfjcif;
1: Abstention from evil through precepts observed,
2/ or`wW 0d&wD ] raqmufwnfaomfvnf; a&mufvmaom raumif;rSKukd a&Smif=uOfjcif;
2: normal/natural abstention from evil,
3/ orkap>' 0d&wD ] r*fjzifh y,fowfjyD;I raumif;rSKukd vk;H 0 a&Smif=uOfjcif; /
3: total abstention from evil through path-insight (Magga-ñāṇa).
0d&wD apwoduf 3 yg; Three mental properties of refraining:
1/ orRm 0gpm ] tajymrSefjcif;
1: Right speech, i.e., abstaining from wrong speech,
2/ orRm urR Eœ ] tjyKrSefjcif;
2: right action/conduct, i.e., abstaining from wrong act,
3/ orRm tmZD0 ] toufarG;0rf;a=umif;rSK rSefjcif; /
3: right livelihood/occupation, i.e., abstaining from wrong livelihood.
0da&m"d Law of contradiction, antipathy.
0d0g' Controversy, dispute.
0d0g' rlv (&efjzpfa=umif;) w&m; 6 yg;
Six roots of quarrel/dispute/contention:
1/ aum"e / Oyem[ ] a'goxm; / &efjiKd;zG@J jcif; 1: Anger and ill-will,
2/ ruQ / yVmo ] aus;Zl;uef; / tefwk jyKdifbufjyKjcif; (*k%fjyKdifjcif;)
2: no-gratitude and maliciousness,
3/ Á\m / rp>&d, ] remvkd 0efwdk / ESarsmjcif; 3: envy and mean,
4/ omX / rm,m ] pOf;vJ / rm,mrsm;jcif; 4: cunning and deceit,
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5/ ygydp> / rdp>m 'dÏd ] tvkdqkd; / t,lrSm; &Sdjcif; 5: evil desire and wrong view,
6/ oENdÏd y&mrmo / tm"me*~[ / 'ky`Éded\*~ ] rdrd t,lukdom okH;pGJ cH,l ckdifjrJ pGef@EkdifcJjcif; /
6: addicting one’s view and hard to give it up.
0d0g[ r*Fvm Bridge-given-away marriage ceremony.
0da0u ] qdyfjidrfrSK Detachment, aloofness.
0da0u 3 yg; Three kinds of solitude/seclusion:
1/ um,0da0u – ukd,fcE<m jidrf;csrf;jcif; 1: Solitude of the body,
2/ pdwW0da0u – pdwf jidrf;csrf;jcif; 2: of mind,
3/ Oy"d0da0u – udavomtpkdiftcJrSuif;a0; jidrf;csrf;jcif; (edAŠmef) /
3: cessation of substratum of being, away from mental impurities.
0da0uokc ] qdyfjidrfrSKcsrf;om Happiness of detachment/aloofness.
0do=uKH (ewfom;) Constructor-deity who serves sakka, the king of devas (deities).
0dor Uneven, unbalance.
0dor avmb (rkd;acgifa=umif;w&m; 3 yg; ) Avarice, enormous/unrighteous greed.
0domcg ausmif;tr=uD; - ygVdydÉuwf Y txif&Sm;qkH;aom ausmif;tr trsKd;orD;jzpfonf / rdrd .
vuf0wf&wemrsm;ukd a&mif;csjyD; bk&m;&SifESifh oHCmawmfw@kd tm; om0wˆjd rKd@ ta&S@bufwGif
ykAŠ&kHausmif; aqmufvyk fvSL'gef;onf / om;orD; 20 / ajr; 400 / jrpf 8000 &Sdonf[kqkdonf /
tm;vkH; om;orD; ajr; ponfw@kd rSm a,mufsm; rdef;r w0ufpD tnDtr# jzpfonf /
Visākhā: She is the most famous devotee-lady in Pāḷi Scripture. She sold her
jewelry and by using money from it, she built a monastery called Pubbā-rāma
(Eastern Monastery) to the east of Sāvatthi City, for Lord Buddha and His order
of monks. It is said that she had 20 kids, 400 grand-kids and 8,000 great-grand-
kids, all half males and half females.
0domcg ausmif;tr=uD; &&Sdaom qk 8 yg; Eight privileges gained by Visākhā:
1/ oHCmtm; toufxufqkH; rkd;a&cHouFef; vSL'gef;cGifh&jcif;
1: Lifelong privilege to donate rainy-season-robe to the Saṃgha,
2/ {nfhonf tm*EœK &[ef;wkd@tm; qGrf; vSL'gef;cGifh&jcif;
2: to offer food to visiting monks (bhikkhū),
3/ c&D;oGm; &[ef;wk@d tm; qGrf;vSL'gef;cGifh&jcif; 3: to offer food to travelling monks,
4/ olem &[ef;wk@d tm; qGrf; vSL'gef;cGifh&jcif; 4: to offer food to sich monks,
5/ olemjyK &[ef;wk@d tm; qGrf; vSL'gef;cGifh&jcif; 5: to offer food to nusing monks,
6/ olem &[ef;wkd@tm; aq; vSL'gef;cGifh&jcif; 6: to offer medicine to sick monks,
7/ tjrJ ,m*kqGrf; vSL'gef;cGifh&jcif;
7: to offer gruel (well-boiled rice) for breakfast,
8/ bduKQ eD &[ef;rwk@d tm; a&oEkyfouFef; vSL'gef;cGifh&jcif; /
8: to offer underwere-robe to nuns (bhikkhunī).
0domcg ausmif;tr=uD;tm; cifyGef;onfaemufvdkufcgeD; olr.zcif=uD;u rSmvku
d faom pum; 10 cGef;
(temxyd%folaX;=uD;u orD;jzpfol plVokb'Ngukd enf;wlyifrSmonf)
Ten pieces of advice that Visākhā was given by her father just before she followed
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her husband’s house:
(Anāthapiṇḍika, a wealthy man, also gave the same advices to his daughter,
Cūḷasubhaddā, under the same situation.)
1/ tdrfwGif;rD; tdrfjyif rxkwf& ] tdrfom;rsm;. tjypfudk tjyiftajym&
1: Not inside fire out: not telling the faults of insiders to outsiders,
2/ tdrfjyifrD; tdrfwGif; roGif;& ] tjyifrS=um;vmaom tdrfom;rsm;. tjypfukd
tdrfom;rsm;tm; jyefrajym&
2: not outside fire in: not reporting the faults of insiders told by outsiders
to insiders,
3/ jyefay;aomoltm;om ay;&rnf ] iSg;&rf;ypPnf; jyefay;oluo
kd m xyfiSg;&rnf
3: giving only those who give back: lending those who return back,
4/ jyefray;aomoltm; ray;& ] iSg;,rf;ypPnf; jyefray;olukd xyfriSg;&
4: not giving those who do not give back: not lending those who do not
return back,
5/ jyefay;ay; ray;ay; ay;&rnf ] r&Sdqif;&Jom; aqGrsdK;rsm;tm; ay;&urf;&rnf
5: giving those who give back or not: giving poor relatives who give back or not,
6/ csrf;ompGm aexkdif&rnf ] a,muQrvifom;wkd@ukdjrifv#if OD;pGmae&mrS x&rnf
6: sitting well: at the sight of parents-in-law and husband, stand up if sitting,
7/ csrf;ompGm pm;&rnf ] a,muQrvifom;wkd@xuf t&ifOD;jyD; rpm;&
7: eating well: not eating before/ahead of parents-in-law and husband,
8/ csrf;ompGm tdyf&rnf ] a,muQrvifom;wkd@aemufrS tdyf&rnf
8: sleeping well: not sleeping before parents-in-law and husband,
9/ rD;ukd &kdaopGmjyKpkvkyfau|;&rnf ] a,muQrvifom;wkd@ukd &kdaopGm vkyfau|;&rnf
9: serving the fire: serving parents-in-law and husband,
10/ tdrfwiG f;ewfw@kd ukd &Sdckd;&rnf ] a,muQrvifom;wk@d ukd &Sdckd;&rnf /
10: worshipping the deities inside the house: worshipping parents-in-law
and huabnd.
0dok'<d ] pif=u,fjcif; Purification, purity.
0dok'<d 7 yg; Seven stages of purification:
1/ oDv 0dok'<d ] uk, d fusifhw&m; pif=u,fjcif; 1: Purification of morality/virtue,
2/ pdwW 0do'k <d ] pdwfpif=u,fjcif; 2: purification of mind,
3/ 'dÏd 0do'k <d ] t,ltjrif pif=u,fjcif; 3: purification of view,
4/ ucFg 0dw&% 0dok'<d ] ,krH Sm;oHo,ukd vGefajrmufjyD; pif=u,fjcif;
4: purification by overcoming doubt,
5/ r*~gr*~ ^m% '\e 0do'k <d ] vrf;rSef rrSefudk ykdif;jcm;odaom^m%fpif=u,fjcif;
5: purification by knowledge and vision of what is path and not-path,
6/ yÉdy'g ^m% '\e 0do'k <d ] t&d,mr*f tusifh 9 yg;[laom^m%ff=u,fjcif;
6: purification by knowledge and vision of the path-progress,
7/ ^m% '\e 0dok'<d ] r*f^m%f 4 yg;. pif=u,fjcif; /
7: purification of knowledge and vision.
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0dok'<d 7 yg;wkd@onf edAŠmefwnf;[laom yef;wkid fokd@oGm;a&muf&mY - jrif;&xm; 7 pif; wpfpif;jyD;wpfpif;
tqifhqifhpD;v#uf aemufqkH;c&D;yef;wkdifta&muf oGm;&onfESifhwla=umif; Oyrm
(&x0deDwokwf / rlvyÀmo / rZPsdredum,ygVd)
Seven stages of purification are the successive practices to attain Nibbāna, just as
a person takes seven relay chariots one after another to reach his destination.
(Rathavinīta Sutta, Majjhima-nikāya).
0dok'<d r*f – ygVdpmayY vGefpGmxif&Sm;aomusrf;jzpfonf / c&pf 5 &mpktOD; Y t&Sif r[mAk'<aCmo
pDpOfjyKpkaom usrf;jzpfonf / ydÉu okH;ykH. tqkdtrdef@rsm; a0a0qmqmjzihf a&;om;xm;
aoma=umifh ygVd pG,fpkHusrf; (0g) ax&0g' pG,pf kHusrf; [kyif ac:=uonf / T usrf;ukd
OD;azarmifwif (&efuek fwuUokdvf ygarmuQcsKyf) u The Path of Purity trnfjzifh t*Fvyd f
bmom jyefqkdcJhjyD; 1923 – ckESpfY yxrt=udrf ykHESdyfxkwfa0cJhonf / bduQK ^m%armVd uvnf;
The Path of Purification trnfjzifh bmomjyefqkdum 1956 ck - ckwGif yxrt=udrf ykHESdyf
xkwfa0cJhonf /
Visuddhi-magga (The Path of Purification): Very famous book in Pali
Scriptures; it was compiled by Mahā Buddha-ghosa in the early 5th. century CE.
The Tipiṭaka (the Three Treatises of Basket) ideas are so lavishly used in this
text that it is honorably known as ‘the Encyclopedia of Tipiṭaka or of Theravada
Buddhism’. It was transalted into English by U Pe Maung Tin under the name
of ‘the Path of Purity’ and published in 1923 (1st.). Bhikkhu Ñānamoḷi also
translated it into Englinsh, ‘the Path of Purification’ by name, publidhed in 1956
(First edition).
0dok'<d r*fusrf;=uD;Y yg0ifaom tcef;u¾ 23 ck
The twenty-three chapters in ‘the Path of Purification’:
1/ oDv eda'No – oDv tzGifh tcef;u¾ 1: Discription/Exposition of Virtue,
2/ "kw*F eda'No – "kwif tzGifh tcef;u¾ 2: of Ascetic Practices,
3/ urRÏme*~[% eda'No – urRÏmef;,ljcif; tzGifh tcef;u¾
3: of Taking a Meditation Subject,
4/ yx0Duod% eda'No – yx0Duokd%f; tzGifh tcef;u¾ 4: of the Earth Device,
5/ aoouod% eda'No – =uGif;usefaomuok% d f;rsm; tzGifh tcef;u¾
5: of Remaining Divices,
6/ tokburRÏme eda'No – tokburRÏmef; tzGifh tcef;u¾
6: of Subject of Meditation on the Foulness,
7/ qtEk\wd eda'No – tEk\wd ajcmufyg; tzGifh tcef;u¾
7: of Subject of Meditation on the Six Recollections,
8/ tEk\wd urRÏme eda'No – tEk\wdurRÏmef; tzGifh tcef;u¾
8: of Subject of Meditation on the Recollection,
9/ jA[R0d[m& eda'No – jA[R0d[m& tzGifh tcef;u¾ 9: of Divine Abidings,
10/ tm&ky` eda'No – t&ly tzGifh tcef;u¾ 10: of the Formless,
11/ orm"d eda'No – orm"d tzGifh tcef;u¾ 11: of the Concentration,
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12/ Á'<d0d' eda'No – wefckd;Á'<d tzGifh tcef;u¾ 12: of Psychic Powers,
13/ tbdnm eda'No – tod^m%fxl; tbdnmOf tzGifh tcef;u¾
13: of Direct Knowledge,
14/ cE< eda'No – cE<m tzGifh tcef;u¾ 14: of the Aggregates,
15/ tm,we "mwk eda'No – tm,weESifh "mwf tzGifh tcef;u¾
15: of the Bases and Elements,
16/ ÁjENd, opP eda'No – ÁajENESifh opPmtzGifh tcef;u¾ 16: of the Faculties and Truths,
17/ ynmblrd eda'No – ynmtajccH tzGifh tcef;u¾
17: of the Soil/Ground in Which Understanding grows,
18/ 'dÏd0dok'<d eda'No – t,lpif=u,fjcif; tzGifh tcef;u¾ 18: of Purification of View,
19/ ucFg0dw&%0dok'<d eda'No – ,krH Sm;rSKukd vGefajrmufpif=u,fjcif; tzGifh tcef;u¾
19: of Purification by Overcoming Doube,
20/ r*~gr*~^m%'\e 0dok'<d eda'No – vrf;rSef[kwfonf r[kwfonf Y ^m%ftjrif
pif=u,fjcif; tzGifh tcef;u¾
20: of Purification by Knowledge and Vision of What Is and What is Not Path,
21/ yÉdy'g^m%'\e 0dok'<d eda'No – usifhpOf ^m%ftjrif pif=u,fjcif; tzGifh tcef;u¾
21: of Purification by Knowledge and Vision of the Way,
22/ ^m%'\e 0do'k <d eda'No – ^m%ftjrif pif=u,fjcif; tzGifh tcef;u¾
22: of Purification by Knowledge and Vision,
23/ ynmbm0emedoHo eda'No – ynm&SKyGg; tusKd;rsm;jcif; tzGifh tcef;u¾ /
23: of Benefits of Developing Understanding.
0dok'<d r*fusrf;=uD; jzpfay:vmatmif tajccHxm; zGifhqkdaom rl&if; *gxm
oDav ywdÏm, ea&m oyanm / pdwHW ynÌ bm0,H
tmwmyD edyaum bduQK / aom ÁrH 0dZÉa, ZÉH ?
(ZÉmokwf / a'0wmoH,kwf / o*gxm0*~ oH,kwWygVd)
yÉdoaE< ynmygjyD; =uKd;pm;tm;xkwfum &ifhusufonfh tod^m%fjynfh oHo&mab;&SKavh&Sdaom
olonf oDvYwnf orm"dyGg; 0dy\em=uKd;pm;tm;xkwfygu T&SLwfaxG;zGJ@,Sufwwfaom
w%Smukd ajz&Sif;Ekdif&m. ?
The root verse of the Visuddhi-magga (The Path of Purification),
upon which all interpretations in the text are based:
Sīle patiṭṭhāya naro sapañño , cittaṃ paññaṅca bhāvayaṃ
ātāpī nipako bhikkhu , so imaṃ vijaṭaye jaṭaṃ.
(Jaṭā sutta, Saṃyutta Nikāya,The Connected Discourses)
A monk who was born smart, works hard, is matured, is virtuous, develops
calmness and insight meditation, can disentangle this tangle.
0d[m& ] aexkid f&m/jcif; Building, monastery, abode, dwelling, abiding.
0d[m& 3 yg; Three abodes/dwellings:
1/ 'dAŠ 0d[m& - ewf uJhokd@aexkdifjcif; 1: The heavenly abode/dwelling,
2/ jA[R 0d[m& - jA[RmuJho@kd aexkid fjcif; 2: the holy/divine abode/dwelling,
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3/ t&d, 0d[m& - t&d,m uJo
h @kd aexkid fjcif; / 3: the noble abode/dwelling.
0d[m& 4 yg; (wenf;) More four dwellings:
1/ 'dAŠ 0d[m& 1: Dwelling with mental absorption,
2/ jA[R 0d[m& 2: dwelling with the four sublime states,
3/ t&d, 0d[m& 3: noble dwelling,
3/ Á&d,myx 0d[m& / 4: dwelling with one of the four postures, i.e,
sitting, standing, walking and lying-down.
0Dxd Process. path.
0Dxd 3 rsKd; ] aeoGm;vrf; The three paths of the sun:
1/ taEœm 0Dxd (twGif;vrf;) 1: Inner ecliptic, the path of the sun at summer solstice,
2/ raZPs 0Dxd (tv,fvrf;) 2: middle ecliptic, the path of the during equinoxes,
3/ Am[D& 0Dxd (tjyifvrf;) / 3: outer ecliptic, the path of the sun at winter solstice.
0Dxd pdwf Consciousness belonging to the cognitive prosess.
0D&d, Energy, manliness, heroism, virility.
0D&d, ESifhywfoufaom "kwif ("kwif 13 yg; )
0D&d,&Sdjcif; ta=umif; (tm& AB 0wˆK) 8 yg; Eight causes to be energetic:
1/ {uefjyKvkyf&rnfh tvkyfudpPrsm; rjyKvkyfao;rSD tcsdef
1: The time/moment before a deed that must do,
2/ tvkyfudpP jyKjyD;csdef 2: the time the deed is just done,
3/ {uefoGm;&rnfhc&D; roGm;rSD tcsdef
3: the time/moment before a journey that must go,
4/ oGm;jyD; tcsdef 4: the time the journey is just finished,
5/ pm;aomufzG,f&mrsm; rpm;&ao;rSD tcsdef 5: the time/moment before a meal,
6/ pm;aomufjyD;csdef 6: the time the meal is just eaten,
7/ a&m*guif;aeaom tcsdef 7: the time of healthiness,
8/ a&m*gaysmufuif;jyD;aom tcsdef / 8: the time after recovering from a disease.
0D&d,. vuQ%m ta=umif;w&m; 11 yg; Eleven components of energy:
1/ tyg,fab;ukd qifjcifjcif; 1: Reflection on the agony of realms of misery,
2/ 0D&d,. tusKd;ukd qifjcifjcif; 2: on effort,
3/ olawmfaumif;rsm;oGm;aomusifhaomvkdufoifhaomvrf;pOf[k qifjcifjcif;
3: on the path trod/walked by the virtuous,
4/ w&m;tm;xkwfjyD; ypPnf;av;yg;ukd ylaZmfjcif;
4: honoring the four requisits by practicing dhamma,
5/ olawmfaumif;tarGudk cH,l&onf[k qifjcifjcif;
5: reflection on the noble heritage,
6/ q&mbk&m;&Sif. jrifhjrwfrSKukd qifjcifjcif;
6: on supremacy of Buddha, the teacher,
7/ bk&m;&Sif. om;awmfjrifhjrwfoljzpfonf[k rdrdukd,fukd qifjcifjcif;
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7: on oneself as His descendent,
8/ oDwif;okH;abmfrsm;. jrifhjrwfrSKukd qifjcifjcif;
8: on the nobility of one’s companions,
9/ ysif;&daomolukd a&Smif=uOfjcif; 9: not association with the idle,
10/ 0D&d,&Sdoludk aygif;oif;jcif; 10: association with the industrious,
11/ Á&d,mykxfwikd f;Y 0D&d,jzpf&ef pdwftm;oefjcif; /
11: enclination to develop energy in all postures.
0Dowd edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 15 ckajrmuf u¾jzpfonf / *gxm 20 (0Dowd)
yk'fcef@yg&Sdaom Zmwfawmfrsm; jzpfI 0Dowdedygwf[kac:onf / Zmwfawmfaygif; 14 yg0ifonf /
Vīsati-nipāta (Jātaka): This is the fifteenth chapter of the 550 Birth-stories:
each of them consists of about twenty verses, thus, twenty-verse-stories. There
are 14 stories in this chapter.
0Dowd edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sif&Ïygv t&Sift*Fkvdrmv t&SiftEk&k'<g
paom &[Eœmrax&f 10 yg;wkd@onf *gxmESpfq,fpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;
jzpfonf /
Vīsati-nipāta (Theragāthā): This is a collection of joyous verses uttered by 10
male-monks (arahanta) such as Raṭṭhapāla, Aṅgulimāla and Anuruddā at the
time of Lord Buddha. Each uttered twenty verses.
0Dowd edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr trŠygvDD &[Eœm ax&Dr onf
*gxm ESpfq,f O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Vīsati-nipāta (Therīgāthā): This is a collection of joyous verses uttered by a
female-monk (arahanta), Ambapālī by name, at the time of Lord Buddha.
She uttered twenty verses (vīsati).
0kÏme*grdeD 0dy\em^m%f. y&d,m,fyk'frsm; (0do'k <dr*f)
Eleven synonyms of the insight leading to emergence:
1/ twrR,wm 1: Aloofness,
2/ edAŠd'g 2: dispassion,
3/ "rRÏdw^d m% 3: knowledge of the relationship of states,
4/ on*~H 4: culmination of perception,
5/ yg&dok'<dy"med,*F 5: the principle factor of purity,
6/ rkÌdwkurswm 6: desire for deliverance,
7/ yÉdocFgEkayuQm 7: contemplation of reflexion,
8/ ocFg&kayuQm 8: equanimity about formations,
9/ tEkavmrH a*g=wbk\ 9: conformity to change-of-lineage,
10/ tEkavmrH a0g'ge\ 10: conformity to cleansing,
11/ yÉdy'g^m%'\e0do'k <d / 11: purification by knowledge and vision of the way.
0kÏme*grdeD 0dy\emESifhywfoufjyD; Oyrm 12 rsKd; (tus,fukd 0do'k <dr*f / yÉdy'g^m%'\e 0dok'<d /
ocFg&kayuQm ^m%uxm tcef;Y =unfhyg)
Twelve similes regarding the insight leading to emergence (See ‘the Path
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of Purification’ in detail):
1/ vif;Ekd@ Oyrm 1: (The simile of) the bat,
2/ a&ajrGa[muf Oyrm 2: of the black snake,
3/ tdrf Oyrm 3: of the house,
4/ EGm; Oyrm 4: of the oxen,
5/ bDvl;r Oyrm 5: of the ghoul,
6/ oli,f Oyrm 6: of the child,
7/ tpmiwfrGwfacgif;yg;jcif; Oyrm 7: of hunger,
8/ a&qmavmifrGwfodrfhjcif; Oyrm 8: of thirst,
9/ tcsrf; Oyrm 9: of cold,
10/ tyl Oyrm 10: of heat,
11/ trkdufwdkuf Oyrm 11: of the darkness,
12/ tqdyf Oyrm / 12: of the poison.
0kawWm',qef;usrf; (qef; - 0kawWm', - usrf; )
0k'<d (=uD;yGg;jcif;) 3 yg; Three attainments/enhancements:
1/ o'<g 0k'<d 1: Enhancement of faith,
2/ oDv 0k'<d 2: of virtues,
3/ ynm 0k'<d / 3: of wisdom.
a0Z,Eœm jy\m'f – wm0wd Hom&Sd od=um;rif;. jy\m'fjzpfonf / tol&mwk@d ukd ppfatmifEkdifjyD;
zefqif;onf / xkdjy\m'fonf bkHaqmif 100 aqmif&Sd. / xkd wpfaqmifpD wpfaqmifpD Y
txGwf&Sdaom tcef; 700 pD&Sd. / tcef;wkid f;Y ewforD; 7 a,mufpD&Sd. / ewforD; wa,mufpDY
tvkyftau|; 7 a,mufpD&Sd. / (plVw%SmocF,okwf / rlvyÀmoygVd)
Vejayantā Palace: This is a mansion at Tāvatiṃsā Heaven. It was built by Sakka,
king of deities, after he had conquered the titans, his enemies. It has a hundred
towers, each tower has seven hundred upper chambers, each upper chamber has
seven nymphs, and each nymph has seven maids.
(Cūḷa-taṇhāsaṅkhaya Sutta, Majjhima-nikāya)
a0'*lrnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘Vedagū’ who knows thoroughly seven things:
1/ ouUm,'dÏd ukdaumif;pGmodjrifjcif;
1: Personal-existence view is thoroughly known;
2/ 0dpdupd >m ukdaumif;pGmodjrifjcif; 2: doubt is thoroughly known;
3/ oDvAŠwr&mrmo ukdaumif;pGmodjrifjcif;
3: wrong grasp of observances is thoroughly known;
4/ &m* ukad umif;pGmodjrifjcif; 4: lust is thoroughly known;
5/ a'go ukdaumif;pGmodjrifjcif; 5: hatred is thoroughly known;
6/ arm[ ukad umif;pGmodjrifjcif; 6: delusion is thoroughly known;
7/ rme ukad umif;pGmodjrifjcif; / 7: conceit is thoroughly known.
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a0'em Feeling, sensation.
a0'em 3 yg; Three kinds of feeling:
1/ okc a0'em 1: Pleasant feeling, sensation
2/ 'kuQ a0'em 2: unpleasant feeling, sensation
3/ OayuQm a0'em / 3: neutral/indifferent feeling, sensation.
a0'em 3 yg;wkd@. jyKdifbuf / qef@usifbufrsm; Opposites of the three feelings:
1/ okc a0'emonf 'kuQ a0'em. qef@usifbuf
1: Pleasant feeling abandons/opposes unpleasant feeling;
2/ 'kuQ a0'emonf okc a0'em. qef@usifbuf
2: unpleasant feeling, pleasant feeling;
3/ OayuQm a0'emonf t0dZ…m. qef@usifbuf /
3: neutral/indifferent feeling, ignorance.
a0'em 3 yg;wkd@. okc ESifh 'kuQ Pleasance and pain of three feelings:
1/ okc a0'emonf Xdwdokc (wnfaeqJcsrf;om) / 0dy&d%mr'kuQ (azgufjyefaomqif;&J)
1: Pleasant feeling – pleasance when it persists, pain when it changes,
2/ 'kuQ a0'emonf Xdwd'kuQ (wnfaeqJqif;&J) / 0dy&d%mrokc (azgufjyefaomcsrf;om)
2: unpleasant feeling – pain when it persists, pleasance when it changes,
3/ OayuQm a0'emonf ^m%okc (odrSKcsrf;om) / tnm%'kuQ (rodrSKqif;&J) /
3: neutral/indifferent feeling – pleasance when there is knowledge of it,
pain when there is no knowledge of it.
a0'em 3 yg;wkd@. tEko, Three underlying tendencies of feelings:
1/ okc a0'em - &m*gEko, udef;. 1: Lust underlies in pleasant feeling;
2/ 'kuQ a0'em – yÉdCmEko, udef;. 2: aversion, in unpleasant feeling,
3/ OayuQm a0'em – t0dZ…mEko, udef;. /
3: ignorance, in neutral/indifferent feeling.
a0'em 5 yg; (wenf;) Five kinds of feeling:
1/ okc a0'em 1: Happiness, bodily agreeable feeling,
2/ 'kuQ a0'em 2: pain, bodily painful feeling,
3/ aomre\ a0'em 3: pleasant feeling, mentally agreeable feeling,
4/ a'gre\ a0'em 4: unpleasant feeling, mentally painful feeling,
5/ OayuQm a0'em / 5: neutral/indifferent feeling.
a0'em 6 yg; Six kinds of feeling:
1/ puQK or‰\Zm a0'em 1: Feeling based on eye-contact,
2/ aomw or‰\Zm a0'em 2: on ear-contact,
3? Cme or‰\Zm a0'em 3: on nose-contact,
4/ Zd0Sg or‰\Zm a0'em 4: on tongue-contact,
5/ um, or‰\Zm a0'em 5: on body-contact,
6/ raem or‰\Zm a0'em / 6: on mind-contact.
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a0'em 18 yg; Eighteen kinds of feeling:
txufyg a0'em 6 yg;wkd@Y wpfyg;wpfyg;pDwGif 1/ aomre\ 2/ a'gre\ 3/ OayuQm – 3 yg;pD
yGg;aoma=umifh a0'em 6 » 3 ] 18 yg;jzpfonf /
Each of above six has: 1: pleasant, 2: unpleasant and 3: neutral –
thus, 6 x 3 = 18 kinds of feeling.
a0'em 36 yg; Thirty-six kinds of feeling:
txufyga0'em 18 yg;wkd@Y aomre\ a0'emonf (u) umr*k%furkd SDaom aomre\ESifh (c)
umr*k%frSxGufajrmufaom aomre\[lI ESpfyg; / tvm;wl (u) umr*k%fudrk SDaom a'gre\
ESifh (c) umr*k%frSxGufajrmufaom a'gre\ (u) umr*k%furdk SDaom OayuQm ESifh (c) umr*k%f
rSxGuf ajrmufaom OayuQm [lI eSpfyg;pD xyfyGg;aoma=umifh – 18 » 2 ] 36 yg;jzpfonf /
Each of the above eighteen has (1) feeling based household life and (2) feeling
based on renunciation. Thus, 18 x 2 = 36 kinds of feeling.
a0'em 108 yg; One hundred and eight kinds of feeling:
txufyga0'em 36 yg; wkd@rSm twdwfumvrSmvnf; 36 / ypPKyèfumvrSmvnf; 36 / tem*wf
umvrSmvnf; 36 pD&Sd=uaoma=umifh – 36 š 36 š 36 ] 108 yg;jzpfonf /
The above 36 kinds of feeling: in the past – 36, at the present – 36 and in the future
– 38; thus, 36 + 36 + 36 = 108.
a0'emEky\em Contemplation of feeling.
a0ae,s ] u|wx
f kdufaom – r*fzkdvf&Ekdifaom yk*~Kdvf owW0g
Persons who are able to attain enlightenment, the matured.
a0ae,s 2 rsKd; Two kinds of person who are able to attain enlightenment:
1/ Ak'< a0ae,s ] bk&m;&Sif a[mjyonfudk =um;emusifh=uHrSom u|wfwrf;0ifEkdifol
1: Person who can attain enlightenment through practice of the
Lord Buddha’s guidance,
2/ om0u a0ae,s ] om0ursm; a[mjyonfukd =um;emusifh=uHjyD; u|wfwrf;0ifEkdifol /
2: person who can attain enlightenment through the practice of guidance of Lord
Buddha’s disciples (sāvaka).
a0,sm0pP Service to the Triple Gem (Buddha, Dhamma and Saṃgha)
and elderly persons.
a0,sm0pP 3 rsKd; Three kinds of service:
1/ Ak'< a0,sm0pP 1: The service to the Buddha,
2/ "rR a0,sm0pP 2: to the Dhamma,
3/ oHC a0,sm0pP / 3: to the Saṃgha.
a0,sm0pP ukokdvf Merits gained through services.
a0,sm0pP tzGJ@ A certain religious group devoted to ‘merit-making’.
a0vmrykÀm;=uD;. tvSLpm&if; (a0vmrokwf / e0uedygw / t*Fkw&W ygVd)
List of a great alms offering made by Velāma Brahmin:
1/ aiGjynfhaeaom a&$cGufaygif; 84000 1: 84,000 golden bowls filled with silver,
2/ a&$jynfhaeaom aiGcGufaygif; 84000 2: 84,000 silver bowls filled with gold,
[531]
3/ &wem ckESpfyg;ESifhjynfhaeaom a=u;cGufaygif; 84000
3: 84,000 bronze bowls filled with seven kinds of jewels,
4/ &wem u=uKd;wefqmqifjref;xm;aom qif 84000
4: 84,000 elephants with golden ornaments,
5/ &wemu=uKd;wefqmqifjref;xm;aom &xm;tpif; 84000
5: 84,000 chariots with golden ornaments,
6/ Ekd@pm;EGm;r 84000 6: 84,000 milk cows,
7/ &wemrsm; 0wfpm;qifjyifxm;aom unmysKd 84000
7: 84,000 maidens adorned with jewels,
8/ &wem yv†if 84000 8: 84,000 couches,
9/ ykd;csnf 0gcsnf t0wf84000
9: 84,000 kotis of cloths made of fine silk and cotton.
(pm;aomufzG,f&mrsm;um; twkdif;twmukv
d Gef.)
(Food and drinks are beyond measure.)
a0\Eœ& Zmwf – Zmwfawmf=uD; 10 zGJ@Y 'orajrmuf aemufqkH;Zmwf / 'geyg&rD ukd txl;jyK
a[m=um;aom Zmwfawmfjzpfonf /
Vessantara Jātaka – The tenth and the last birth-story of the ten great jātakas.
It emphasizes the ‘perfection of generosity’.
a0omvDjynf – bk&m;&Sifvufxufawmfu 'Drkdua&pD pepfjzifh tkyfcsKyfaom wkid f;jynfjzpfonf /
rif; 7707 yg;wkd@u tvSnu
fh s tkyfcsKyf=uonf /
Vesālī: A city (country) governed by Democracy system at the time of Lord
Buddha. There were 7707 princes (kings or representatives) who ruled
it alternately.
a0omvDjynf uyfab;=uD; 3 yg; Three disasters in Vesālī:
1/ 'k ABduQ Eœ& uyfab; ] tpma&pm iwfrGwfacgif;yg;jcif; 1: Lack of food, famine,
2/ trEk\ uyfab; ] wap> bDvl; ol&Jrsm; 0ifa&mufyl;0if ESdyfpufjcif;
2: danger of ogres, of ghosts, of spirits, of demons etc.,
3/ a&m*Eœ& uyfab; ] uyfa&m*grsm; jzpfyGg;jcif; / 3: epidemic, disease.
a0g'ge 3 yg; (jzLpifjcif; - a0g'ge - 3 yg; )
(o)
oufwrf;rsm; - vl ewf (vl@oufwrf;ewfoufwrf; ESKdif;,SOfcsuf )
ouFef; Robe, garment (for monks).
ouFef; 3 xnf Three kinds of robe:
1/ oif;ykdif (cg;0wfouFef;) 1: Lower robe,
2/ {upD (tay:&kH ouFef;) 2: upper robe,
3/ 'kukËf (ESpfxyf ouFef;) / 3: double-layer/extra robe.
ou'g*grf Once-returner (into the human world),
One who have reached the second stage of path-knowledge.
ouUm, 'dÏd Identity view, personality belief.
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ouFef; Robe, cloth for monks.
ouFef;ukrd SDI uif;qdwjf cif; pD0& y0da0u (uif;qdwfjcif; - a&mifh&Jjcif; - y0da0u - 3 rsKd; )
ouFef;Y acgif;yg;jcif; 3 rsKd; Three characters of an inferior robe:
1/ 0wˆ vlc – t0wfp =urf;xrf;nHzh sif;jcif; 1: Inferior cloth,
2/ okwW vlc – ouFef;csKyftyfcsnf =urf;xrf;nHzh sif;jcif; 2: inferior thread.
3/ &Ze vlc – ouFef;aq;qdk;&nf nHhjcif; / 3: inferior color.
ouFef; ESifhywfoufaom "kwifrsm; ("kwif 13 yg; )
ouFy` ] t=uHtpnf Intention, thought.
ousrked Sage of the Sakya clan (Sakyamuni = Gotama).
o=uFef New year water festival, the transisting period from
the old to the new year.
ocFw ] jyKjyifpD&if usKd;a=umif;w&m;rsm;
The formed, all phenomena of existence originated or conditioned.
ocFw w&m;wkd@. vuQ%m 3 yg; Three characteristics of the conditioned:
1/ Oy`g' – jzpfjcif; 1: Arising/becoming,
2/ Xdw – wnfaejcif; 2: existing,
3/ 0, - ysufjcif; / 3: ending/falling away.
(tocFw w&m;wkd@. vuQ%m 3 yg;rSm txufygwk@d rS qef@usifbufjzpfonf/)
(Three characteristics of the unconditioned are opposite of the above.)
ocFg& Formation, function, conditioned, volitional effort.
ocFg& 3 rsKd; Three kinds of formation:
1/ um, ocFg& - xGufouf 0ifouf
1: Bodily formation – in-breathing and out-breathing,
2/ 0pD ocFg& - 0dwuf ESifh 0dpm& =uHpnf pdwu
f l;jcif;
2: verbal formation – applied thought and sustained thought
3/ pdwW ocFg& - onm ESifh a0'em /
3: mental formation – perception and feeling.
oacFy (oHcdyf – oacFy - )
oif;csKdif;. tjypf 5 yg; Five disadventages of a cemetery:
1/ rpif=u,fjcif; 1: Uncleanness,
2/ teH@ raumif;jcif; 2: evil-smell,
3/ ab;tEœ&m,f&jSd cif; 3: fear,
4/ ol&J obufwkd@. ae&mjzpfjcif; 4: the haunt of non-human (ghost).
5/ vltrsm; ikda=uG; ylaqG;&mjzpfjcif; / 5: the place of many wailing.
o*F[ Friend, companion, well-support.
o*F[w&m; (rif;rsm;. csD;ajrSmufjcif;) 4 yg; Four supporting things by the king:
1/ o\ar" ] ajrcGefawmf 10 bk@d 1 bk@d aumufcHjcif;
1: Collecting land revenue, one tenth of crops harvested,
[533]
2/ yk&doar" ] trSKxrf; ol&Jaumif;rsm;tm; qkvmbfay;jcif;
2: prices and awards distributed yearly,
3/ orRmygo ] trawmfa=u; ay;jcif; (okH;ESpf twkd;rJh)
3: loans without interest for three years,
4/ 0gpmay,s ] cspfzG,pf um; ajym=um;jcif; /
4: sweet talks.
o*F[ 0wˆK 4 yg; Four ways of showing favor:
1/ 'ge – ay;urf;jcif; 1: Liberality, generosity,
2/ ay,s 0Z… - cspfzG,pf um; qkjd cif; 2: kindly/pleasing speech,
3/ twˆ p&d, - ol@ tusKd;pD;yGg;ukd usifhjcif; 3: beneficial actions/conduct,
4/ ormewWwm – ukd,fESifh wef;wlxm;jcif; / 4: impartiality.
o*gxm0*~ oH,kwf (oH,kwW) ygVd – oH,kwif g;usrf;. yxrqk;H jzpfonf / *gxm trsm;pkyg0ifonf /
Sagāthāvagga Saṃyutta: “The group of discourses with verses”: the first
book of the ‘Connected Discourses (Saṃyutta nikāya)’.
oifhwifhav#mufywfaom ae&mt&yf t*Fg 6 yg; (&kdaoxkdufolukd csOf;uyf&m)
A suitable location in approaching a respectful person:
1/ reD;vGef;jcif; 1: Not too near (to the person),
2/ ra0;vGef;jcif; 2: not too far,
3/ avnm rjzpfjcif; 3: not above the wind-flow,
4/ tjrifhrSm rjzpfjcif; 4: not higher than the respectful,
5/ a&S@wnfhwnfhrSm rjzpfjcif; 5: not direct front,
6/ aemufwnfhwnfhfrSm rjzpfjcif; / 6: not direct back.
o*Fg,em / o*F Dwd Buddhist council/synod, group-chant.
o*Fg,em / o*F Dwd 6 wef (ax&0g')
t=udrf omoemESpf wkid f;jynf jrKd@ oHCmawmf em,uax&f 'g,um
yxr 1 tdENd, / &mZj*dK[f 500 r[mu\y tZmwowfrif;
'kwd, 100 a0omvD 700 r[m ,o umvmaomurif;
wwd, 235 ygËvdykwf 1000 arm*~vdykww W d\ taomurif;
pwkwˆ 450 oD[kdVf / rv, 500 "rR&uQwd 'kÏ *gr%d rif;
yÌr 2415 jrefrm / rEœav; 2400 &SifZm*& rif;wkef;rif;
qÏr 2498 jrefrm / &efuek f 2500 &Sifa&0w OD;Ek (0ef=uD;csKyf)
(rSwfcsuf/ / omoemESpf 1 ck onf c&pf 544 ck jzpfygonf)
The Six Great Buddhist Councils (Theravāda tradition):
Time Bud. Era Country No. of Monk Chief Sponsor
First 1 India, Rajagaha 500 Kassapa Ajātasatthu
Second 100 India, Vesālī 700 Yasa Kālāsoka
Third 235 India, Pātaliputta 1000 Moggali Asoka
Forth 450 Sri Laṅka, Malaya 500 Dhammarakkhita
Duṭṭhagāmani
[534]
Fifth 2415 Burma, Mandalay 2400 Jāgara Mindoon
Sixth 2495 Burma, Rangoon 2500 Revata U Nu.
(Note: The First Buddhist era is equal to 544 BCE, traditionally.)
o*Fg,em wif&efjzpfay:vmaom t"rR0g' 10 csuf ('kwd,o*Fg,em wif&efjzpfay:vmaom
t"rR0g' 10 csuf )
oj*FK d[f (tbd"rRwˆ o*F[) – jrefrmEkdifiH bkef;awmf=uD; pmar;yGJrsm;Y tok;H trsm;qkH;aom tbd"rRm
usrf;i,fjzpfonf / 11 (0g) 12 &mpk Y oD&dvuFm q&mawmf t&SiftEk&k'<g jyKpkonf /
Ak'< tbd"rRm tESpfcsKyfusrf;jzpfonf / tcef; 9 cef;yg0ifonf /
Compendium of Abhidhammā: the most used text-book in Burmese Buddhist
Education in Abhidhammā subject. It was compiled by Bhikkhu Anuruddhā,
a Sri Lankan monk, in 11th. or 12th. century. It consists of 9 chapters.
oj*FK d[f 9 ykdif; Nine chapters of the ‘Compendium of Abhidhammā’:
1/ pdwf ykdif; 1: Compendium of Consiousness,
2/ apwoduf ykdif; 2: of Mental Factors,
3/ yud%f; ykdif; 3: of the Miscellaneous,
4/ 0Dxd ykdif; 4: of the Cognitive Process,
5/ 0Dxdrkwf ykdif; 5: of the Process-freed,
6/ &kyf ykdif; 6: of Matter,
7/ orkpPnf; ykdif; 7: of Categories,
8/ ypPn;f ykdif; 8: of Conditionality,
9/ urRÏmef; ykdif; / 9: of Meditation Subjects.
oCFaem (oCFe0) &[ef; - &[ef;awmftkyfpk wpfckY oduQm0g ti,fqkH;aom &[ef; /
The youngest monk in a certain monk-group.
oCFm / oHCm Monk, community.
oCFmpif / oHCmpif Monk’s dais.
oaÌwem (apwem – oaÌwem - 6 yg; )
oif"kef;'g; vSL&usKd; 1 yg; (acgif;&dyf"g; vSL&usKd; 1 yg; )
oif,lusufrSwf&mY jrefqefa=umif;w&m; 5 yg;
Five things that make a person quick grasping/memorizing:
1/ teuf t"dy`g,fY vdrRmjcif; 1: Apt at meaning,
2/ ygVdY vdrRmjcif; 2: at Pāḷi (dhamma),
3/ tuQ&m trsKd;rsKd;Y vdrRmjcif; 3: at letters,
4/ o'NgY vdrRmjcif; 4: at language,
5/ a&S@aemuftpDtpOfY vdrRmjcif; / 5: at orderly sequence.
oif&kd;ydËuwf okH;ykH (qÏoH*g,emrl)
The traditional curriculum of the Three Divisions of Buddhist Scripture
(The Sixth Buddhist Council Version):
1/ 0de, ydËu – 0denf;ig;usrf; 5 tkyf / pmrsufESm 2260 &Sdonf (qÏoH*g,emrl)
1: The Basket of Discipline (Precepts): five volumes, 5 books, 2260 pages,
[535]
2/ okwEW œ ydËu – okwfokH;usrf; ('DCedum,f) 3 tkyf / pmrsufESm 779 &Sdonf
2: The Basket of Discourses (Sermons): three volumes, 3 books, 779 pages,
3/ tbd"rR ydËu – tbd"rRmckESpfusrf; 12 tkyf / pmrsufESm 4987 &Sdonf /
3: The Basket of Ultimate Things: seven volumes, 12 books, 4987 pages.
opfyif 4 rsKd; Four kinds of tree:
1/ tumukd tum&Hxm;aom opfyif 1: Sapwood surrounded by sapwood,
2/ tumukd tESpf&Hxm;aom opfyif 2: sapwood surrounded by heartwood,
3/ tESpfudk tum&Hxm;aom opfyif 3: heartwood surrounded by sapwood,
4/ tESpfudk tESpf&Hxm;aom opfyif / 4: heartwood surrounded by heartwood.
opfyifOyrm / omoem Similes of a tree regarding “Buddha’s Teaching (Sāsanā)”:
1/ tcuft&Guf – omoemawmftwGif; &&Sdaom vmbfvmb ypPnf; tausmftapm
1: the twigs and leaves – acquiring gain, honor and renown in the sāsanā,
2/ tayG; - oDv usifh0wfrsm; 2: outer bark – morality,
3/ tcGH - orm"d wnf=unfrSK 3: inner bark – concentration,
4/ tum – tod^m%f ynm 4: the sapwood – wisdom/insight,
5/ tESpf – vGwfajrmufjcif; 0drkwdW / 5: the heartwood – liberation/deliverance.
opfyifOyrm tedpP Similes of a tree regarding impermenance:
1/ tjrpfonfvnf; tedpP 1: A tree’s roots are impermenant;
2/ yifpnfonfvnf; tedpP 2: Its truck is impermenant;
3/ tukdif;tcuft&Gufw@kd onfvnf; tedpP 3: Its branches are impermenant;
4/ opfyif. t&dyfukd edpP [k qkd&ef oifhrnfavm /
4: Thus, it is not reasonable to speak, “Its shadow is permanent.”
opf&Guf opfcuf Oyrm [d&D =owy` ([d&D =owy` - opf&Guf opfcuf Oyrm )
opP ^m%f Knowledge of the truth.
opP ^m%f 2 yg; Two kinds of knowledge of the truth:
1/ tEkaAm" ^m%f ] em;vnf oabmaygufaom ^m%f
1: Knowledge consisting in understanding,
2/ yÉda0" ^m%f ] xk;d xGif;odaom ^m%f /
2: knowledge consisting in penetration.
opPm Truth, the power of truthfulness.
opPm 1 yg; odjrifjim;u tm;vkH;opPm odjrifyg. (opPm 4 yg;vkH;)
(*0r`wdokwf / opPoH,kwf / r[m0*~oH,kwWygVd)
One who sees the truth of suffering also sees that of its cause, of its end and of
the path leading to its end. (Sacca Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
opPm (pum;) 2 yg; Two kinds of truth:
1/ 0pDab'od'<d opPm ] ESKwfrS jrGu=f um;ajymqkd (usdefqd)k aom opPm
[536]
1: Truth that is done after spoken,
2/ yp>mEk&uQ% opPm ] ajymqkd (usdefqkd) jyD;aemuf apmifha&Smuf jyKvkyf&ao;aom opPm /
2: truth that needs to keep alive.
opPm (pum;) 3 yg; Three kinds of truth:
1/ o'N[mye opPm ] olwyg;wkd@ rdrdukd ,kH=unfap&ef usrf;usdefajym=um;tyfaom opPmpum;
1: Verbal trurh to make others believed,
2/ Áp>myl&% opPm ] rdrdvkd&m jynfhpkHap&ef qkdaom opPmpum;
2: verbal truth for wish-fulfilling,
3/ rkom0d&r% opPm ] rkom0g' rSm;,Gif;pGmajymqkdjcif;rS a&Smif=uOf&ef trSeftuefukdom
ajym=um;aom opPmpum; /
3: verbal truth to avoid telling lies.
opPm 2 yg; (a0g[m& - 2 yg;) Two terms/expositions of truth:
1/ orkwd opPm ] ac:a0: ynwfxm;aom a0g[m& trSefw&m;
1: Conventional/relative truth,
2/ y&rwˆ opPm ] tppftrSef wu,fht&Sd trSefw&m; /
2: ultimate/absolute/highest truth.
opPm (t&d,) 4 yg; The Four Noble Truths:
1/ 'kuQ opPm 1: The noble truth of suffering/pain,
2/ ork', opPm 2: the noble truth of cause of suffering,
3/ eda&m" opPm 3: the noble truth of end/cessation of suffering
(Nibbana, No-thirst),
4/ r*~ opPm / 4: the noble truth of the way to the end of suffering
(the Eightfold Path).
(In short: suffering, its cause, its end/cessation, and the path to its end/cessation.)
opPm (t&d,) 4 yg;wkd@. vuQ%m ponfrsm;
Four features of the four truths starting characteristic:
1/ 'kuQ opPm 1: The noble truth of suffering/pain:
(u) vuQ% ] ESdyfpufjcif; vuQ%m (a) Characteristic: affliction,
(c) &o ] ylyefjcif; vkyfaqmif&GufrSK (b) funcition: burning,
(*) ypPKyÏmef ] jzpfay:jcif;xif&Sm;rSK (c) manifestation: accurrence.
2/ trk', opPm 2: the noble truth of cause of suffering:
(u) vuQ% ] rl&if;jzpfjcif; vuQ%m (a) Characteristic: producing,
(c) &o ] jzwfawmufrSK rjyKjcif; vkyfaqmif&GufrSK (b) funcition: prevent interruption,
(*) ypPKyÏmef ] vkyfaqmifay;jcif; xif&Sm;rSK (c) manifestation: impediment.
3/ eda&m" opPm 3: the noble truth of cessation of suffering (Nibban):
(u) vuQ% ] jidrf;csrf;jcif; vuQ%m (a) Characteristic: peace,
(c) &o ] ra&G@avsmjcif; vkyfaqmif&GufrSK (b) funcition: not to die,
(*) ypPKyÏmef ] tm&kHr&Sdawmhjcif; xif&Sm;rSK (c) manifestation: signless.
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4/ r*~ opPm 4: the noble truth of the way to the end of suffering:
(u) vuQ% ] xGufajrmufjcif; vuQ%m (a) Characteristic: outlet,
(c) &o ] udavomy,fjcif; vkyfaqmif&GufrSK (b) funcition: abandoning defilements,
(*) ypPKyÏmef ] wuf=uGjcif; xif&Sm;rSK (c) manifestation: emergence.
opPm (t&d,) 4 yg; toD;oD; Y ^m%f 3 yg;pD Three kinds of knowledge in each truth:
1/ opP ^m%f - &Sdonfhtwkid f; odjcif; 1: The knowledge of truth as it is,
2/ udpP ^m%f - jyKaqmifrSKukd odjcif; 2: of function how to act/do on it,
3/ uw ^m%f - jyKjyD;onfukd odjcif; / 3: of having done on it.
opPm (t&d,) 4 yg; Oyrmrsm; The similes of the Four Noble Truths:
1/ 'kuQ opPm 0efxw
k f0efykd;
1: The suffering/pain: Burden,
2/ trk', opPm 0efxw
k f0efykd; wifay;jcif;
2: the cause of suffering: taking up of the burden,
3/ eda&m" opPm 0efxw
k f0efykd; r&Sdjcif;
3: the end of suffering: putting down of the burden,
4/ r*~ opPm 0efxw
k f0efykd; r&Sd&ef enf;vrf;
4: the path to the end means to put down of the burden.
of suffering:
1/ 'kuQ opPm a&m*g tpma&pmiwfrGwfjcif;
1: The suffering/pain: Disease, Famine,
2/ trk', opPm a&m*gjzpfa=umif; rkd;acgifjcif;
2: the cause of suffering: cause of the disease, drough,
3/ eda&m" opPm a&m*gjidrf;jcif; tpma&pmjynfhjzKd;jcif;
3: the end of suffering: cure of the disease, plenty,
4/ r*~ opPm a&m*gjidrf;a=umif;aq;0g; &moDOwk rSefjcif;
4: the path to the end medicine. timely rain.
of suffering:
1/ 'kuQ opPm &efol tqdyfyif
1: The suffering/pain: Enmity, Poison tree,
2/ trk', opPm &efojl zpfa=umif; tqdyfyif. tjrpf
2: the cause of suffering: cause of the enmity, its root,
3/ eda&m" opPm &efojl idrf;jcif; tqdyfyif tjrpfjywfjcif;
3: the end of suffering: removal of the enmity, cutting of its roots,
4/ r*~ opPm &efojl idrf;rSKenf;vrf; tqdyfyiftjrpfjywfa=umif;
4: the path to the end means to remove means to cut of
of suffering: the enmity. its roots.
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1/ 'kuQ opPm ab;&ef TrSmbufurf;
1: The suffering/pain: Fear, The hither shore,
2/ trk', opPm ab;&ef.ta=umif; a&jrpfjyifus,f
2: the cause of suffering: cause of fear, the great flood,
3/ eda&m" opPm ab;&efjidrf;jcif; [kdrSmbufurf;
3: the end of suffering: freedom from fear, the further shore,
4/ r*~ opPm ab;&efjidrf;a=umif; avSazgifponfjzifhul;cyfjcif;
4: the path to the end the means to attain it. the effort to reach it.
of suffering:
opPm[lonf (puF Dokwf / rZPsdryÀmoygVd)
The causes of faith (Caṅkī Sutta, Majjhima-paṇṇāsa):
,k=H unfjcif; o'<gw&m;onf opPmukd apmifha&Smuf. ] opPm[lonf ,k=H unfrSKwnf;
1/ ESpfoufjcif; - &kpd - onf ,kH=unfrSKukd jzpfap. 1: Approval,
2/ wqifh=um;jcif; - tEk\0 – onf ,kH=unfrSKukd jzpfap. 2: oral tradition,
3/ tjcif;t&mukd =uHpnfjcif; - tmum&y&d0dwuU – onf ,kH=unfrSKukd jzpfap.
3: reasoned cogitation,
4/ rdrdt,lukd pl;pkduf=unfh&SK auseyfjcif; - 'dÏdedZPsmeuQ Eœd - onf ,kH=unfrSKukd jzpfap. /
4: reflective acceptance of a view.
opPmteuf 16 csuf Sixteen meanings of the four noble truths:
1/ 'kuQ\ - 'kuQopPmonf 1: The noble truth of suffering/pain:
(u) yDVeaÏm – ESdyfpufjcif;oabm (a) Meaning of oppressing,
(c) ocFwaÏm – jyjyifpD&ifjcif;oabm (b) of being formed,
(*) oEœmyaÏm – ylyefjcif;oabm (c) of burning,
(C) 0dy&d%mraÏm – azgufjyefjcif;oabm&Sd. / (d) of changing.
2/ ork',\ - ork',opPmonf 2: the noble truth of cause of suffering:
(u) tm,l[eaÏm – aygif;pkjcif;oabm (a) Meaning of accumulating,
(c) ed'geaÏm – jzpfapjcif;oabm (b) of source,
(*) oHa,m*aÏm - ,SOfzGJ@jcif;oabm (c) of bondage,
(C) yvdaAm"aÏm – uef@uGufaESmuf,Sufjcif;oabm&Sd. / (d) of impeding.
3/ eda&m"\ - eda&m"opPmonf 3: the noble truth of cessation of suffering:
(u) ed\&%aÏm – xGufajrmufjcif;oabm (a) Meaning of escape,
(c) 0da0uaÏm – qdwfjidrfjcif;oabm (b) of seclusion,
(*) tocFwaÏm – rjyKrpD&ifjcif;oabm (c) of being unformed
(c) trwaÏm – raojcif; ckdifjrJjcif;oabm&Sd. / (d) of deathlessness.
4/ r*~\ - r*~opPmonf 4: the noble truth of the path to the end of suffering:
(u) ed,smeaÏm – xGufajrmufjcif;oabm (a) Meaning of outlet,
(c) a[wkaÏm – ta=umif;jzpfjcif;oabm (b) of cause,
(*) '\eaÏm - &Sif;&Sif;jrifEkdifjcif;oabm (c) of seeing,
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(C) t"dyaw,saÏm – v$rf;rkd;tkyfpkd;Ekid fjcif;oabm&Sd. / (d) of predominance.
op>d u&%D, w&m; 4 yg; (rsufarSmufjyK odjriftyfaom w&m; 4 yg; )
onm Perception, discrimination.
onm 5 yg; Five kinds of perception:
1/ tedpP onm 1: Perception of impermanence,
2/ tedapP 'kuQonm 2: of impermanence as suffering,
3/ 'kauQ tewW onm 3: of suffering as not-self,
4/ y[me onm 5: of abandonment,
5/ 0d&m* onm / 6: of dispassion,
onm 6 yg; Six kinds of perception:
1/ &ly onm 1: perception of sights,
2/ o'N onm 2: of sounds,
3/ *E< onm 3: of smells,
4/ &o onm 4: of tastes,
5/ azgÏAŠ onm 5: of touches,
6/ "rR onm / 6: of mind-objects.
onm 7 yg; Seven kinds of perception:
2/ tewW onm 2: of no-self,
3/ tokb onm 3: of foulness,
4/ tm'De0 onm 4: of danger/fault,
6/ 0d&m* onm 6: of dispassion,
7/ eda&m" onm / 7: of cessation.
onm 10 yg; Ten kinds of perception:
txufyg 7 yg;xJod@k atmufyg 3 yg;ukd xnfhaygif;yg –
Add the following three into the seven above:
8/ oAŠavmau tebd&wd onm 8: of dispassion of all worldly things,
9/ oAŠocFga&ok tedp>m onm 9: of no-want of all compounds,
10/ tmemyge\wd / 10: of breathing-in and breathing-out.
onm 10 yg; (wenf;) More ten kinds of perception:
1/ tokb onm 1: Perception of foulness,
2/ r&% onm 2: of death,
3/ tm[ma& yÉduv l onm 3: of food as disgust,
4/ oAŠavmau tebd&wd onm 4: of dispassion of all worldly things,
5/ tedpP onm 5: of impermanence,
6/ tedapP 'kuQonm 6: of impermanence as suffering,
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7/ 'kauQ tewW onm 7: of suffering as no-self,
9/ 0d&m* onm 9: of dispassion,
onmuQE<m 24 yg; Twenty-four kinds of perception-aggregate:
1/ puQKor‰\a=umifhjzpfaom ukokdvf tukokdvf tAsmuw ] onmuQE<m 3 yg;
1: Three perception-aggregates – wholesome, unwholesome, neither wholesome
nor unwholesome – due to eye-contact,
2/ aomwor‰\a=umifhjzpfaom ukov
kd f tukokdvf tAsmuw ] onmuQE<m 3 yg;
2: three perception-aggregates – wholesome, unwholesome, neither wholesome
nor unwholesome – due to ear-contact
3/ Cmeor‰\a=umifhjzpfaom ukov
kd f tukov
kd f tAsmuw onmuQE<m 3 yg;
nor unwholesome – due to nose-contact
4/ Zd0Sgor‰\a=umifhjzpfaom ukokdvf tukokdvf tAsmuw ] onmuQE<m 3 yg;
nor unwholesome – due to tongue-contact
5/ um,or‰\a=umifhjzpfaom ukov
kd f tukov
kd f tAsmuw onmuQE<m 3 yg;
nor unwholesome – due to body-contact
6/ raem or‰\a=umifhjzpfaom ukov
kd f tukov
kd f tAsmuw ] onmuQE<m 3 yg;
nor unwholesome – due to mind-contact
7/ puQK aome Cme Zd0Sg um, raem or‰\a=umifhjzpfaom onmuQE<m 6 yg; = aygif; 24 yg; /
7: six perception-aggregates due to eye-, ear-, nose-, tongue-, body- and
mind-dontact. Twenty-four perception-aggregates altogether.
onf;cH Patience, forbearance, tolerance.
onf;cHjcif;. tusKd; 5 yg; Five benefits of tolerance:
1/ vltrsm; cspfcifjcif; 1: Loved by many,
2/ &ef rrsm;jcif; 2: no enemy,
3/ trSm; enf;jcif; 3: no wrong-doing,
4/ rawGra0 ao&jcif; 4: dying peacefully,
5/ ok*wdb0 vm;&jcif; / 5: good after-life.
(onf;rcHjcif; . tjypf 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five disadvantages of intolerance are opposite of the above.)
onmod (ynmod 0dnm%fod onmod wkd@. xl;ykH Oyrm )
oÏd edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 19 ckajrmuf u¾jzpfonf / *gxm 60 (oÏd)
yk'fcef@ yg&Sdaom Zmwfawmfrsm; jzpfI oÏd edygwf[kac:onf / Zmwfawmfaygif; 2 ck yg0ifonf /
Saṭṭhi-nipāta (Jātaka): This is the nineteenth chapter of the 550 Birth-stories:
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each of them consists of about sixty verses; thus, sixty-verse-stories (Saṭṭhi-
nipāta). There are 2 stories in this chapter.
oÏd edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr[marm*~vme trnf&Sd &[Eœmrax&f
jrwfonf *gxmajcmufq,f O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif; jzpfonf /
Saṭṭhi-nipāta (Theragāthā): This is a collection of joyous verses uttered by a
male-monk (arahanta), Mahā Moggalāna by mane, at the time of Lord Buddha.
He uttered sixty verses (saṭṭhi).
owWu edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . owWrajrmuf u¾jzpfonf / *gxm 7 yk'f pDyg&Sdaom
Sattaka-nipāta (Jātaka): This is the seventh chapter of the 550 Birth-stories: each
of them consists of seven verses; thus, seven-verse-story(sattaka-nipāta); there
are 20 stories in this chapter.
owWu edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifokEN&ork'N t&Sifvuk¾ub'Nd,
paom &[Eœmrax&f 5 yg;wkd@onf ckESpf*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf
Sattaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by 5
male-monks (arahanta) such as Suddarasamudda and Lakuṇḍakabhaddiya at the
time of Lord Buddha. Each uttered seven verses (sattaka).
owWu edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifrOwW&m t&Sifrpmvm paom &[Eœm
ax&D 3 yg;wkd@onf ckESpf*gxmpD O'gef;usL;&ifh awmfrl=uonfudk pkpnf;xm;jcif;jzpfonf /
Sattaka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by 3
female-monks (arahanta) such as Uttarā and Cālā at the time of Lord Buddha.
Each uttered seven verses (sattaka).
owWu edygw (t*FkwW&) ygVd – t*Fkw&W edum,f Y w&m;tpk 7 yg;pDukd t"duxm; a[m=um;aom
okwWefwrkd sm; yg0ifonfh owWrajrmuf usrf;jzpfonf /
Sattaka-nipāta (Aṅguttara): The seventh book of the ‘Gradual Discourses’:
in this book, each discourse emphasizs seven items of the dhamma (sattaka).
owW Xme Seven spots/places (where Buddha spent successively for
seven days each spot soon after He attained enlightenment):
1/ aAm"dyif ESifh a&$yv†if 1: Bo-tree and the throne,
2/ tedrdo 2: Gazing place,
3/ &wem p=uF H 3: Walking place,
4/ &wemC& a&$tdrf 4: the Golden house,
5/ tZygv qdwfausmif;anmifyif 5: the Azapāla banyan tree,
6/ rkpvdENm tkdif 6: Mucalinda Lake/pond,
7/ vif;vGef;yif / 7: Rājāratana tree.
owWwd edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 20 ckajrmuf u¾jzpfonf / *gxm 70 (owWwd)
yk'fcef@ yg&Sdaom Zmwfawmfrsm; jzpfI owWwd edygwf[kac:onf / Zmwfawmfaygif; 2 ck yg0ifonf /
Sattati-nipata (Jātaka): This is the twentieth chapter of the 550 Birth-stories:
each of them consists of about seventy verses; thus, seventy-verse-stories.
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owW&bef (owWAB Eœ) 7 wef (awmifpOf 7 xyf  ESifh twlwl)
owWm0go bkHu;kd 0 Nine abodes of beings:
1: Beings different in body and in perception such as the human, sensual
heavenly beings,
2: different in body but equal in perception such as first jhāna realms and woeful
realms,
3/ {uwWum, emewW onD - cE<mukd,w
f lnD onmuGJjym;aom 'kwd,psmef wwd,psmef bkrH sm;
3: equal in body but different in perception such as second and third jhāna realms,
4/ {uwWum, {uwW onD - cE<mukd,fwlnD onmwlnDaom – wwkwˆpsmef a0[y‰Kdvf
ok'<g0go ig;bkH
4: equal in body as well as in perception such as fourth jhāna, Vehapphala and
Suddhāvāsa,
5/ tmumomeÌm,we bkH 5: abode of infinity of space,
6/ 0dnmeÌm,we bkH 6: abode of infinity of consciousness,
7/ tmudÌnm,we bkH 7: abode of nothingness,
8/ ae0onmemonm,we bkH
8: abode of neither-perception-nor-non-perception,
9/ tonowf bkH / 9: unconscious beings.
owd Mindfulness, awareness, vigilance, earnestness,
diligence, zeal, watchfulness.
owdw&m; . vuQ%m ta=umif;w&m; 4 yg; Four components of mindfulness:
1/ vSrf;jcif; pm;jcif;paom cE<mukd,f vSKyf&Sm;rSK 7 rsKd;Y owdtjrJ&Sdjcif;
1: Mindfulness in the seven movements such as stepping, eating etc.,
2/ owdw&m;r&Sd trSwfrJhaeolrsm;ESifh rqufqH raygif;oif;jcif;
2: not association with the careless,
3/ owd&Sdolrsm;ESifh qufqHaygif;oif;jcif;
3: assotiation with the mindful,
4/ Á&d,mykwf av;yg;vkH;rSm owdw&m;jzpfa=umif;rsm;ukd pdwfnGwaf ejcif; /
4: inclination to generate mindfulness in all postures.
owdyÏmef Foundation of mindfulness/awareness.
owdyÏmef 4 yg; Four foundations of mindfulness:
1/ um,mEky\em owdyÏmef – cE<mukd,f tpdwftykdif; jyKrlrSK rSefor#ukd &SKrSwfjcif;
1: Contemplation of/on body,
2/ a0'emEky\em owdyÏmef – cHpm;rSK a0'emrsm;ukd &SKrSwfjcif;
2: of feeling/sensation,
3/ pdwWmEky\em owdyÏmef – aemufpdwfjzifh a&S@pdwfukd &SKrSwfjcif;
3: of mind,
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4/ "rRmEky\em owdyÏmef – usef&Sdaomw&m;"rRrsm;ukd &SKrSwfjcif; /
4: of mind-objects/phenomena.
owdyÏmefw&m; av;yg; yGg;rsm;yg / orRy`"mef av;yg; yGg;rsm;yg / Á'<dyg'f av;yg; yGg;rsm;yg
(owdyÏme0*~ / orRy`"me0*~ / Á'<dyg'0*~ - e0uedygw / t*Fkw&W ygVd)
Practice/establish the four foundation of mindfulness:
practice/establish the four right efforts:
practice/establish the four bases for psychic potency:
1/ ig;yg;oDv rusKd;&ef - owdyÏmefav;yg; / orRy`"mef av;yg; / Á'<dyg'f av;yg; yGg;rsm;yg
1: Establish the four foundation of mindfulness, the four right efforts,
the four bases for psychic potency not to break the five precepts.
2/ ydwfyifrSK eD0&%ig;yg; y,fpGef@&ef - - - 2: ….. to abandon the five hindrances.
3/ umr*k%fig;yg; y,fpGef@&ef - - -
3: ….. to abandon the five sensual pleasures.
4/ pGJvrf;&m Oyg'geuQE<mig;yg; y,fpGef@&ef - - -
4: ….. to abandon the five aggregates subject to clinging.
5/ atmuf oHa,mZOfig;yg; y,fpGef@&ef - - - 5: ….. to abandon the five lower fetters.
6/ vm;a&muf&m *wdig;yg; y,fpGef@&ef - - - 6: ….. to abandon the five destinations.
7/ wGef@wkdrSK rp>&d, ig;yg; y,fpGef@&ef - - -
7: ….. to abandon the five kinds of miserliness.
8/ txuf oHa,mZOfig;yg; y,fpGef@&ef - - - 8: ….. to abandon the five higher fetters.
9/ pdwf.ql;ajimifh apawmcdvig;yg; y,fpGef@&ef - - -
9: ….. to abandon the five mental barrenness.
10/ pdw. f taESmiftzGJ@ig;yg;y,fpGef@&ef - owdyÏmefav;yg; / orRy`"mef av;yg; / Á'<dyg'f av;yg;
yGg;rsm;yg /
10: ….. to abandon the five bondages.
owdyÏmeftusLd; 7 yg; Seven benefits of Satipaṭṭhāna/vipassanā insight meditation:
1/ pif=u,fjcif; 1: Purification of beings,
2/ aomu uif;jcif; 2: overcoming of sorrow and
3/ ikdau|;ylaqG;rSK uif;jcif; 3: lamentation,
4/ ukd,fqif;&JrSK uif;jcif; 4: disapperance of pain and
5/ pdwfqif;&JrSK uif;jcif; 5: grief,
6/ usifhpOf vrf;rSefay: a&mufjcif; 6: attainment of true way,
7/ edAŠmefukd rsufarSmufjyKEkdifjcif; / 7: realization of Nibbāna.
owdjzifhtdyfpuf&m Y tusKd; 5 yg; (tdyfpuf&m Y – owdjzifh - tusKd; 5 yg; )
owd&jcif; ta=umif; 17 yg; (rdvEd N yOS) Seventeen ways to spring up memory:
1/ a&S;&SKaomtm;jzifh 1: By outward aids,
2/ trSwfxm;aomtm;jzifh 2: by the greatness of event,
3/ =urf;xrf;onfudk odaomtm;jzifh 3: by deep consciousness,
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4/ tusKd;pD;yGg; &Sdonfukd odaomtm;jzifh 4: by the benefit,
5/ tusKd;pD;yGg; r&Sdonfukd odaomtm;jzifh 5: by the detriment,
6/ oabmwl tm&kHtm;jzifh 6: by similarity of apperance,
7/ oabmrwl tm&kHtm;jzifh 7: by dissimilarity of apperance,
8/ pum;ukd atmifharhapaomtm;jzifh 8: by the knowledge of speech,
9/ trSwfvuQ%mtm;jzifh 9: by a sign,
10/ trSwf&aomtm;jzif; 10: by effort to recollect,
11/ vufa&;vufom;tm;jzifh 11: by knowledge of spelling,
12/ a&wGufaomtm;jzifh 12: by arithmetic,
13/ tm*kHaqmifaomtm;jzifh 13: by learning by heart,
14/ bm0emtm;jzifh 14: by meditation,
15/ ay pmtkyfwkd@Y a&;rSwfjcif;jzifh 15: by referance to a book,
16/ teD;Y xm;aomtm;jzifh 16: by association,
17/ tpOfcHpm;bl;aom tm;jzifh / 17: by consuming.
owdvGwfuif; tdyfpufjcif;. tjypf 5 yg; Five disadvantages of heedless sleeping:
1/ qif;&JpGm tdyf&jcif; 1: Bad sleeping,
2/ qif;&JpGm Ekd;&jcif; 2: bad waking,
3/ tdyfruf raumif;jcif; 3: bad dream,
4/ ewfw@kd rapmifha&Smufjcif; 4: not protecting by the deities,
5/ okufvGwfjcif; / 5: emitting the semen.
(w&m;owdjzifh tdyfpufjcif;. tusKd; 5 yg;rSm txufygwkd@rSm qef@usifbufjzpfonf)
(Five advantages of heedfull sleeping are opposite of the above.)
owdor`ZOf. tusKd;qufrsm; (owdor`Znokwf / tÏuedygw / t*FkwW&ygVd)
The successive consequences of mindfulness and clear comprehension:
1/ owdor`ZOf &Sdaoma=umifh &Sufa=umufrSK jzpf.
1: Due to the mindfulness and clear comprehension, there arises the sense of
moral shame and moral dread.
2/ &Sufa=umufrSK &Sdaoma=umifh ÁajENukd apmifhpnf;.
2: Due to the the sense of moral shame and moral dread, there arises
guarding the sense-doors.
3/ ÁajENukd apmifhpnf;aoma=umifh oDvESifh jynfph kH.
3: Due to guarding the sense-doors, there arises moral virtue.
4/ oDvESifh jynfph kHaoma=umifh aumif;pGmwnf=unf.
4: Due to the moral virtue, there arises right concentration.
5/ aumif;pGmwnf=unf aoma=umifh trSeftwkid f; odjrifEkdifaom ^m%ftjrif&Sd.
5: Due to the right concentration, there arises the knowledge of things
as they really are.
6/ trSeftwkdif; odjrifEkdifaom ^m%ftjrif&Sdaoma=umifh jiD;aiG@rSK wyfrufjcif;uif;rSK jzpf.
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6: Due to the the knowledge of things as they really are, there arise
disenchantment and dispassion.
7/ jiD;aiG@rSK wyfrufjcif;uif;rSK jzpfaoma=umifh vGwfajrmufrSK ^m%ftjrifjzpf. /
7: Due to the disenchantment and dispassion, there arise the knowledge
and vision of liberation.
(owdor`ZOf r&Sdjcif;. tusKd;qufrsm;rSm txufygwkd@rS qef@usifbufjzpfonf)
(The successive consequences of lacking of mindfulness and lacking of
clear comprehension are opposite of the above.)
oxm (ygVdpum;vkH; ‘o'<g’ rS qif;oufvmaom jrefrmokH; pum;)
Faith, confidence, willing, generosity.
o'Ng =uD; &Spfapmif (upPnf; o'Ng )
o'<rR okH;jzm omoem (omoem 3 &yf )
o'<g Faith, confidence.
o'<g 4 yg; Four kinds of faith:
1/ tm*red, o'<g - bk&m;tavmif;rsm;. o'<gw&m;
1: The Buddha-to-be’s faith (Bodhisatta’s),
2/ t"d*r / ypPuQ o'<g - t&d,m olawmfpifw@kd . o'<gw&m;
2: the holy ones’ faith (ariyas’),
3/ tpv o'<g - rwkHrvSKyf ouf0if,kH=unfaom o'<gw&m;
3: the worldly persons’ deep faith,
4/ yom' o'<g - ,k=H unfumr# =unfnKdumr#jzpfaom o'<gw&m; /
4: the worldly persons’ shallow faith.
o'<gw&m;&Sdol. vuQ%m 3 yg; Three characteristics of the faithful:
1/ oDv&Sd olawmfaumif;rsm;ukd zl;awG@vjkd cif; 1: Desire to see the virtuous,
2/ olawmfaumif;w&m; em=um;vkjd cif; 2: desire to listen to the dhamma,
3/ &ufa&mpGm vSL'gef; ulnDjcif; / 3: generosity.
(o'<gw&m; r&Sdol. vuQ%m 3 yg;rSm txufygw@kd rS qef@usifhbufjzpfonf/)
(Three characteristics of the unfaithful are opposite of the above.)
o'<gw&m; &Sdol. tusKd; 5 yg; Five advantages of the faithful:
1/ olawmfaumif;wkd@onf o'<gw&m;&Sdoludk a&S;OD;pGmoem;csD;ajrSmuf arwWmykd@oukef.
1: Compassion and loving-kindness of the good and wise go firstly to the faithful;
2/ a&S;OD;pGm csOf;uyfukef. 2: firstly approach the faithful;
3/ a&S;OD;pGm tvSLcHukef. 3: firstly receive the gifts of the faithful;
4/ a&S;OD;pGm w&m;pum; a[m=um;ukef.
4: firstly deliever sermons to the faithful.
5/ o'<gw&m;&Sdolwkd@onf aojyD;aemuf ewf&Gmok*wd a&mufukef. /
5: The faithful go to the heavenly world after death.
(o'<gw&m; r&Sdol &Ekdifaom tusKd;quf 5 yg;rSm txufygw@kd rS qef@usifbufjzpfonf /)
(Five disadvantages of the unfaithful are opposite of the above.)
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o'<gw&m; . vuQ%m ta=umif;w&m; 11 yg; Eleven components of faith:
1/ Ak'<gEk\wd ] bk&m;*k%fudk ESvkH;oGif;jcif; 1: Recollection of the Buddha,
2/ "rRmEk\wd ] w&m;*k%fudk ESvkH;oGif;jcif; 2: of the Dhamma,
3/ oHCmEk\wd ] oHCmh*k%fudk ESvkH;oGif;jcif; 3: of the Saṃgha,
4/ oDvmEk\wd ] uk, d fusihfoDv*k%fudEk SvHk;oGif;jcif; 4: of moral conduct,
5/ pm*gEk\wd ] ay;urf;vSL'gef;rSKukd ESv;kH oGif;jcif; 5: of generosity,
6/ a'0wmEk\wd ] ewfw@kd .*k%fukd ESvkH;oGif;jcif; 6: of deities as the virtuous,
7/ OyormEk\wd ] edAŠmef. jidrf;csrf; at;jrrSK*k%fukd ESvkH;oGif;jcif;
7: of attributes of Nibbāna,
8/ vlcyk*~v y&d0Z…e ] o'<gw&m;acgif;yg; enf;yg;olukd a&Smif=uOfjcif;
8: not association with the people of dry faith,
9/ oded'Nyk*~v ao0e ] o'<gw&m; =uD;rm;olukd aygif;oif;jcif;
9: association with the faithful,
10/ yom'ed, "rR aypPa0uQ%m ] =unfnKdbG,f&m w&m;rsm;ukd qifjcifjcif;
10: reflection on devotional dhammas,
11/ w'"drkww
W m ] Á&d,mykwf av;yg;vk;H rSm o'<gw&m;jzpfa=umif;rsm;ukd pdwfnGwfaejcif; /
11: inclination to generate faith in all four postures.
oem;jcif; (tEkur`g) 2 rsKd; Two kinds of compassion:
1/ tmrdomEkur`g - ypPnf;OpPmjzifh oem;jcif; - csD;ajrSmufjcif;
1: Compassion through material things,
2/ "rRmEkur`g - w&m;"rRjzifh oem;jcif; - csD;ajrSmufjcif; /
2: compassion through mental/religious/spiritual things, i.e., dhamma.
oEœd Peace, Nibbāna.
oEœd 3 rsKd; (jidrf;at;jcif; - oEWd - 3 rsKd; )
oaEœmo 4 yg; (a&mifh&Jjcif; 4 yg; )
oy'gepm&du (tdrfpOfqGrf;cHjcif;) "kwif. tusKd; 8 yg;
Eight benefits of house-to-house-seeker’s practice:
1/ qGrf;cHtdrf tjrJwrf; topfjzpfaejcif; 1: Always a stranger among families,
2/ v Oyrmtwl usifh&jcif; 2: cool practice like a moon,
3/ wum/rwkd@ESifh ywfoufjyD; 0efwdrk SKr&Sdjcif; 3: no avarice about family,
4/ u&k%mw&m; nDr#pGmxm;Ekdifjcif; 4: equal compassion,
5/ wum/rwkd@ESifh a&maESm&aom tjypfr&Sdjcif; 5: no entangle with families,
6/ qGrf;yifhrSKukd rom,mawmhjcif; 6: no delight in invitation,
7/ ykd@qGrf; rvkdtyfawmhjcif; 7: no hope for bringing food,
oy`g, w&m; 4 yg; Four compatiblities:
1/ abmZe oy`g, ] oifhav#mfaom pm;aomufzG,f&jSd cif;
1: Being compatible with food and drink;
[547]
2/ tm0go oy`g, ] oifhav#mfaom ae&m a'o&Sdjcif; 2: with lodging,
3/ yk*~v oy`g, ] oifhav#mfaom rdwfaqGaumif;&Sdjcif; 3: with persons,
4/ Owk oy`g, ] oifhav#mfaom Owk&moD&jSd cif; / 4: with weather/climate.
oy`g, w&m; 7 yg; Seven compatiblities:
1/ 2/ 3/ 4 – txufygw@kd ESifh twlwl - Numbers, 1 to 4, are the same as above.
5/ a*gp& oy`g, ] oifhav#mfaom tm&kH&Sdjcif;
5: Being compatible with objects,
6/ b\ oy`g, ] oifhav#mfaom w&m;pum; ajyma[mpum; =um;em&rSK&Sdjcif;
6: with word/speech,
7/ Á&d,myx oy`g, ] oifhav#mfaom Á&d,mykxf&jSd cif; /
7: with bodily positions.
oydwf Monk’s bowl.
oydwf 9 vkH; Nine sizes of monk’s bowl:
1/ oydwf=uD; t=uD; - OuUÏKuUÏ
1: Big-big monk’s bowl which holds a little more than no. 2;
2/ oydwf=uD; tvwf – OuUÏrZPsdr ] csufjyD;xrif; 3 jynf 1 cGuq
f ef@onf
2: medium-big monk’s bowl which holds cooked rice of 3 pyi + 1 khwet,
3/ oydwf=uD; ti,f - OuUaÏmru
3: small-big monk’s bowl which holds a little less than no. 2;
4/ oydwfvwf t=uD; - rZPsdrkuÏU
4: big-medium monk’s bowl which holds a little more than no. 5;
5/ oydwfvwf tvwf – rZPsdrrZPsdr ] csufjyD;xrif; 3 cGuf 1 pv,fqef@onf
5: medium-medium monk’s bowl which holds 3 khwet + 1 calae;
6/ oydwfvwf ti,f – rZPsdarmru
6: small-medium monk’s bowl which holds a little less than no. 5;
7/ oydwif ,f t=uD; - =orukuÏU
7: big-small monk’s bowl which holds a little more than no. 8;
8/ oydwfi,f tvwf - =orurZPsdr ] csufjyD;xrif; 3 cGuf 1 vr,fqef@onf
8: big-small monk’s bowl which holds 3 khwet + 1 lamae;
9/ oydwif ,f ti,f – =oraumru
9: small-small monk’s bowl which holds a little less than no. 8.
rSwfcsuf / / eHygwf 1 ESifh 9 oydwf ESpfvkH;wkd@onf 0denf;awmfESifh rtyfpyfyg /
&[ef;awmfrsm;onf ,if;ESpfvkH;wkd@ukd oydwt f jzpf tok;H rjyKEkdifyg /
Note: Nos. 1 and 9 (i.e., two bowls) are not acceptable according to
vinaya rules. Monks cannot use them as begging-bowl.
oydwaf jc Stand for monk’s bowl.
oydwaf rSmuf Boycott, go on strike.
oydwaf rSmufxu
kd faom 'g,um. t*Fg 8 rsKd;
Eight qualities of a lay-follower who deserves boycott by the monks:
[548]
(boycott: overturn the almsbowl on him)
1/ &[ef;rsm; vmbfr&atmif tm;xkwfjcif; 1: Preventing monks from acquiring gains,
2/ &[ef;rsm; tusKd;rJhatmif tm;xkwfjcif; 2: bringing harm to monks,
3/ &[ef;rsm; ae&mr&atmif tm;xkwfjcif; 3: preventing monks from residing place,
4/ &[ef;wk@d tm; qJa&; jcdrf;acsmufjcif; 4: insulting and reviling monks,
5/ &[ef;tcsif;csif;uGjJ ym;atmif tm;xkwfjcif; 5: dividing monks from each other,
6/ bk&m;&Sif *k%faus;Zl;rJhukd ajymqkdjcif; 6: speaking dispraise of the Buddha,
7/ w&m;awmf. *k%faus;Zl;rJhukd ajymqkdjcif;
7: speaking dispraise of the dhamma, Buddha’s teaching,
8/ oHCmawmf. *k%faus;Zl;rJhukd ajymqkdjcif; /
8: speaking dispraise of the saṁghā, community of monks.
(oydwfrarSmufxu
kd faom 'g,um. t*Fg 8 rsKd;rSm txufygwkd@rS qef@usifbufjzpfonf/)
(Eight qualities of a lay-follower who does not deserve boycott by the monks
oydwaf rSmufxu
kd faom &[ef;. t*Fg 8 rsKd; ('g,umwk@d u r=unfnKdrSKukd a=ujimjcif;)
Eight qualities of a monk who deserves boycott by the lay-followers:
(boycott: overturn the almsbowl on him)
1/ 'g,um rsm; vmbfr&atmif tm;xkwfjcif;
1: Preventing lay-followers from acquiring gains,
2/ 'g,um rsm; tusKd;rJhatmif tm;xkwfjcif;
2: bringing harm to lay-followers,
3/ 'g,um wk@d tm; qJa&; jcdrf;acsmufjcif;
3: insulting and reviling lay-followers,
4/ 'g,um tcsif;csif;uGJjym;atmif tm;xkwfjcif;
4: dividing lay-followers from each other,
5/ bk&m;&Sif *k%faus;Zl;rJhukd ajymqkdjcif;
5: speaking dispraise of the Buddha,
6/ w&m;awmf. *k%faus;Zl;rJhukd ajymqkdjcif;
6: speaking dispraise of the dhamma, Buddha’s teaching,
7/ oHCmawmf. *k%faus;Zl;rJhukd ajymqkdjcif;
7: speaking dispraise of the saṁghā, community of monks.
8/ rusufpm;oifhaom ae&mY awG@jrif&jcif; /
8: seeing him at an improper resort.
(oydwfrarSmufxu
kd faom &[ef;. t*Fg 8 rsKd;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Eight qualities of a monk who does not deserve boycott by the lay-followers
oydwfvSL&usKd; 10 yg; Ten benefits of donating alms-bowl (patta):
1/ a&$ cGufukd okH;aqmif&jcif; 1: Belonging to gold-bowl,
2/ ywWjrm; cGufukd okH;aqmif&jcif; 2: to ruby-bowl,
[549]
3/ aiG cGufukd okH;aqmif&jcif; 3: to silver-bowl,
4/ ausmufeD cGufukd okH;aqmif&jcif; 4: to red gem-bowl,
6/ tylaZmfcH&jcif; 6: respect by others,
7/ t0wf tpm;taomuf aygrsm;jcif; 7: plenty of clothing and food,
8/ pnf;pdrfOpPm rysufpD;jcif; 8: not dwindling wealth,
9/ wnf=unfjcif; 9: concentration,
10/ udavom enf;jcif; / 10: less impurities of mind.
oydwfvSef Call of a strike/boycott.
oydwfoGwf (qGrf;oGwf) Offering a meal to monk(s) within a week of
a person’s death in Burmese tradition.
oydwtf dyf Case/bag for monk’s bowl.
oAŠ (tvkpH kH) rnfaomw&m;rsm; The all:
2/ &ly - &kyftqif; 2: form,
3/ aomw – em; 3: ear,
4/ o'N – toH 4: sound,
5/ Cme – ESmacgif; 5: nose,
6/ *E< - &eH@ 6: odour,
7/ Zd0Sg – v#m 7: tongue,
8/ &o – t&om 8: tastes,
9/ um, - cE<mukd,f 9: body,
10/ aAmÏAŠ – tawG@txd 10: tactile objects,
11/ re – pdwf 11: mind,
12/ "rR - oabm"rRrsm; / 12: mental phenomena.
oAŠnL Omniscience, know-how everything.
oAŠnL 5 rsKd; Five kinds of omniscience:
1/ ur oAŠnL ] tpOftwkid f; tm;vkH;ukd odjrifjcif; 1: Gradual omniscience,
2/ oud H oAŠnL ] wpf=udrfwnf; tm;vkH;ukd odjrifjcif; 2: omniscience at once,
3/ oww oAŠnL ] tjrJrjywf tm;vkH;ukd odjrifjcif; 3: permanent omniscience,
4/ owWd oAŠnL ] pGrf;tm;jzifh tm;vkH;ukd odjrifjcif; 4: able omniscience,
5/ ^mw oAŠnL ] xkdxGif;jyD; tm;vkH;ukd odjrifjcif; / 5: discriminated omniscience.
oaAŠ[d yda,[d remay[d emembma0g 0dembma0g tnxmbma0g (pkENokwf ponf / r[m0*~oH,kwWygVd)
cspfcif ESpfoufjrwfEkd;tyfaom olwkd@ &SifuGJ aouGJ b0jcm;&jcif;onf (jzpf&kd;jzpfpOfaywnf;) /
“We must be parted, separated and severed from all who are dear and aggreable
to us.” (This is the nature.) (Satipaṭṭhāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
obifonfrsm; vm;a&muf&m y[mo rnfaomi&J
[550]
(wmvykÉokwf / *gr%doH,kwf / oVm,we0*~oH,kwWygVd)
A hell, Pahāsa by name, to which the entertainers (dancer, singer etc.)
may go after death.
obm* wlrSsjcif; Compatible.
obm* - oabmwl qufEG,faeaom w&m;rsm; Pairs of compatible/agreeable dhammas:
1/ umrp>EN - umr*k%fqEN ESifh okbedrdwf – wifhw,fvSyaomtm&kH
1: Sensual lust and beautiful/pleasant objects,
2/ a'goAsmyg' ESifh yÉdCedrdwW - a'go jzpfp&mtm&kH
2: ill-will and objects of ill-will,
3/ xderd'< ] ikdujf rnf; tdyfcsifjcif; ESifh t&wd – rarG@avsmfjcif; / wEND -ysif;,djcif; / 0dZrBdwm –
uk,
d fvufqef@iifjcif; / bwWorR' – xrif;qD,pfjcif; / apwaom vDewW – pdwf. qkwfepfjcif;
3: sloth and torpor and regret, drowsiness, languor, surfeit after meals and
torpidity of mind,
4/ O'<pP ukuUKpP – ysH@vGifhAsmrsm;jcif; ESifh apwaom t0lyor – pdwfrjidrf;at;jcif;
4: worry and restlessness and frustration of mind,
5/ 0dpdupd >m – oHo,rsm;jcif; ESifh ta,medaom reodum& - roifhrwifh ESvHk;oGif;jcif; /
5: doubt and wrong attitude.
obm0 Own-nature, own-being, root essence.
or% Recluse, monk, ascetic.
or% 4 rsKd; Four kinds of recluse:
1/ or% rpv ] aomwmyef yk*~Kdvf 1: The unshakable recluse (sotāpanna),
2/ or% y'kr ] ou'g*grf yk*~Kv
d f 2: the ‘blue-lotus’ recluse (sakadāgāmi),
3/ or% yk¾&du ] tem*grf yk*~Kdvf 3: the ‘white-lotus’ recluse (anāgāmi),
4/ or% okckrmv ] &[Eœm yk*~Kdvf / 4: the ‘subtly-perfect’ recluse (arahanta).
or% jA[R% tppftrSefukd jyKwwfaom w&m; 18 yg; (r[m t\yk& okwf)
Eighteen things that make a person a real recluse and a real Brahmin
(in accordance with the Mahā-assapura Sutta):
1/ raumif;rSK rS &Suaf =umufjcif; 1: Possessing of shame and fear of wrong-doing,
2/ um,uH pif=u,fjcif; 2: purified body-conduct,
3/ 0pDuH pif=u,fjcif; 3: purified verbal-conduct,
4/ raemuH pif=u,fjcif; 4: purified mental-conduct,
5/ toufarG;rSK pif=u,fjcif; 5: purified livelihood,
6/ ÁajEN apmifhpnf;jcif; 6: garding the sense-doors,
7/ pm;aomufzG,f twkdif;t&Snfukd odjcif; 7: moderation in eating,
8/ Ekd;=um;jcif; 8: wakefulness,
9/ owd or`Z^f &Sdjcif; 9: mindfulness and awareness,
10/ tbdZPsm remvkrd SK r&Sdjcif; 10: abandoning covetousness,
11/ Asmyg' rkef;wD;rSK r&Sdjcif; 11: abandoning ill-will and hatred,
[551]
12/ xde rd'< ikdurf nf;rSK r&Sdjcif; 12: abandoning sloth and torper,
13/ O'<pP ukuUKpP ysH@vGifhrSK 13: abandoning restlessness and remorse,
aemifwylyefrSK r&Sdjcif;
14? 0dpdudp>m ,kHrSm;rSK r&Sdjcif; 14: abandoning doubt,
15/ psmef av;yg; ESifh aejcif; 15: abiding with the four jhānas,
16/ ykaAŠ ed0gomEk\wd^m%f &jcif; 16: the knowledge of the recollection of past lives,
17/ pkwyl ygw ^m%f &jcif; 17: the knowledge of the passing away and
reappearance of beings,
18/ tmo0uQ, ^m%f &jcif; / 18: the knowledge of the destruction of the taints/
mental defilements.
or%rnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘samaṇa’ who pacifies seven things:
1/ ouUm,'dÏd jidrf;jcif; 1: Personal-existence view is pacified;
2/ 0dpdupd >m jidrf;jcif; 2: doubt is pacified;
3/ oDvAŠwr&mrmo jidrf;jcif; 3: wrong grasp of observances is pacified;
4/ &m* jidrf;jcif; 4: lust is pacified;
5/ a'go jidrf;jcif; 5: hatred is pacified;
6/ arm[ jidrf;jcif; 6: delusion is pacified;
7/ rme jidrf;jcif; / 7: conceit is pacified.
or%onm 3 yg; Three ideas/reflections of a monk:
1/ a00Àd,rSd tZPsKy*awm ] igrSm tqif;azgufjyefrSK tjrJjzpfae.
1: My body/form is always getting deteriorated/waned.
2/ y&yÉdA'<g ar ZD0dum ] igonf olwyg;ukrd SDI toufarG;&.
2: I depend on others for my livelihood.
3/ tanm ar tmuay`g u&%Da,m ] igonf vlw@kd toGiftjyifESifhrwl / &[ef;toGiftjyifESifh
aexkid frSKjyK&rnf /
3: I should behave differently from lay-persons’ behavior.
or%onm 3 yg;. tusKd;w&m; 7 yg;
Seven benefits of the three ideas/reflections of a monk:
1/ oDvukd rjywfrvwf jznfhusifhjcif; 1: Always fulfilling the virtue/moral conduct,
2/ oDv Y wnfaejcif; 2: standing firmly on the virtue,
3/ remvkrd SK r&Sdjcif; 3: no jealousy,
4/ qif;&J uif;jcif; 4: no suffering,
5/ rmef raxmifvm$ ;jcif; 5: no conceit,
6/ usifh0wfoduQmukd vkdvm;jcif; 6: eager for the virtue,
7/ vkH@v &Sdjcif; / 7: effort.
or%okc 5 yg; Five benefits/comforts of recluses:
1/ &or# ouFef;jzifh a&mifh&JEkdifjcif; 1: Contentment with any robe,
[552]
2/ &or# qGrf;jzifh a&mifh&JEkdifjcif; 2: with any food,
3/ &or# ausmif; tdyf&mae&mjzifh a&mifh&JEkdifjcif; 3: with any lodging,
4/ &or# aq;ypPnf;jzifh a&mifh&JEkdifjcif; 4: with any medicine,
5/ jrwfaomtusifhukd usifhokH;jyD; csrf;omjcif; / 5: happiness in holy-life.
(or%'kuQ 5 yg;rSm txufygwkd@rS qef@usifbufjzpfonf)
(Five discomforts of recluses are opposite of the above.)
or%okc 8 yg; Eight benefits/comforts of recluses:
1/ OpPm pyg; odrf;qnf;rSK r&Sdjcif; 1: Non-hoarding of wealth and grains,
2/ tjypfuif;aom qGrf;ukdom &SmrSD;jcif; 2: searching for blameless food,
3/ at;jyD;aomqGrf;uko d m bkOf;ay;ok;H aqmifjcif; 3: enjoying peaceful food,
4/ rif; tkyfcsKyfow l kd@. '%frcH&jcif; 4: no danger of the authorities/kings,
5/ ausmif; ypPn;f ukd wyfrufrSK r&Sdjcif; 5: no attachment to things/building,
6/ vlqkd; olckd; "g;jy a=umuf&ef rvkjd cif; 6: no danger of thief, robbers etc.,
7/ rif; tm%mykdifrsm;ESifh ra&maESmjcif; 7: no association with kings and
ministers/authorities,
8/ tydwftyifr&Sd oGm;vkd&m oGm;Ekdifjcif; / 8: free to move.
or`wdW w&m; 4 yg; Four kinds of attainments/bliss:
1/ *wd or`wWd ] ok*wd b0Y jzpf&jcif; 1: Attainment of good realms,
2/ Oy"d or`wdW ] uk, d ft*Fg jynfhpkH 2: good physical appearance,
wifhw,fjcif;
3/ umv or`wWd ] uyfoHk;yg;rS 3: the time of no-epidemic,
vGwfuif;aom umvjzpfjcif;
4/ ya,m* or`wWd ] vdrfrmvkH@v jynfhpkHjcif; / 4: persistent effort.
or`'g w&m; 5 yg; (Asoe w&m; 5 yg;vnf; ) Five gains:
1/ ^mwd or`'g ] aqGrsKd; jynfph kHjcif; 1: Gain of relatives,
2/ abm* or`'g ] pnf;pdrfOpPm jynfph kHjcif; 2: of wealth,
3/ tma&m*s or`'g ] usef;rma&; jynfph kHjcif; 3: of health,
4/ oDv or`'g ] uk, d fusifhw&m; jynfph kHjcif; 4: of moral-conduct,
5/ 'dÏd or`'g ] t,lrSef&Sdjcif; / 5: of right view.
or`'g w&m; 4 yg; (=uD;yGg;a=umif; w&m; 4 yg; )
or`'g w&m; 5 yg; Five achievements:
1/ o'<g or`'g 1: Achievement of faith,
2/ oDv or`'g 2: of morality,
3/ okw or`'g 3: of vast learning,
4/ pm* or`'g 4: of generosity,
5/ ynm or`'g / 5: of wisdom/insight.
or`'g w&m; 5 yg; (wenf;) More five achievements:
[553]
1/ oDv or`'g 1: Achievement of morality,
2/ orm"d or`'g 2: of concentration,
3/ ynm or`'g 3: of wisdom,
4/ 0drkwdW or`'g 4: of deliverance,
5/ 0drkwd^W m%'\e or`'g / 5: of insight knowledge to deliverance.
or`'g w&m; 4 yg; (atmifjrifcsrf;oma=umif;w&m; 4 yg;)
Four conditions for a person’s wealth and happiness:
1/ OÏme or`'g - x=uG vk@H v 0D&d, &Sdjcif;
1: The accomplishment of persistent effort,
2/ tm&uQ or`'g - xdrf;odrf; apmifha&SmufEkdifjcif;
2: the accomplishment of watchfulness,
3/ uvsm% rdwWwm – rdwfaqGaumif; &Sdjcif;
3: good friendship, having good friends,
4/ or ZD0dwwm – w&m;ojzifh toufarG;0rf;ausmif;rSK jyKjcif; /
4: balanced/lawful livelihood,
or`'g w&m; 8 yg; (or`'gow k f / tÏuedyfw / t*FkwW&ygVd) Eight achievements:
1 rS 4 txd txufygtwkid f;jzpfonf / No. 1 to no. 4 are the same as above.
5/ o'<g or`'g - ,k=H unfrSK o'<gw&m;ESifh jynfph kHjcif; 5: achievement of faith,
6/ oDv or`'g – uk, d fusihfoDvESifh jynfhpkHjcif; 6: of morality,
7/ pm* or`'g – pGef=uJay;urf;rSKESifh jynfhpkHjcif; 7: of generosity,
8/ ynm or`'g - ^m%fynmESifh jynfhpkHjcif; / 8: of wisdom/insight.
or‰\ 6 yg; (z\ - or‰\- 6 yg; )
orEœygom'du &[ef;awmf. t*Fg 10 yg; (tzufzufrS =unfnKdbG,faumif;aom - orEœygom'du -
&[ef;awmf. t*Fg 10 yg; )
orRy`"mef 4 yg; (orRm0g,mr) Four right efforts:
1/ jzpfjyD; tukofkdvf aysmuf&ef (xyfrjzpf&ef)
1: The effort to avoid the unwholesome states (avoidance),
2/ rjzpfao; tukokdvf rjzpf&ef
2: the effort to overcome the unwholesome states (overcoming),
3/ rjzpfao; ukov
kd f jzpf&ef
3: the effort to develop the wholesome states (developing),
4/ jzpfjyD; ukokdvf wnfwef@ wk;d yGg;&ef /
4: the effort to maintain the wholesome states (maintaining).
orRoe^m%f ok;H oyf&ef w&m;rsm; (0do'k <dr*f)
Twenty-four objects of the knowledge of comprehension:
1/ puQKponfh 'Gg&okd@a&mufvmaom 1: The states that occur in the doors
w&m;rsm; such as eye-door,
2/ cE<m ig;yg; 2: the five aggregates,
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3/ 'Gg& ajcmufyg; 3: the six doors,
4/ tm&kH ajcmufyg; 4: the six objects,
5/ 0dnm%f ajcmufyg; 5: the six kinds of consciousness,
6/ z\ ajcmufyg; 6: the six kinds of contact,
7/ a0'em ajcmufyg; 7: the six kinds of feeling,
8/ onm ajcmufyg; 8: the six kinds of perception,
9/ apwem ajcmufyg; 9: the six kinds of volition,
10/ w%Sm ajcmufyg; 10: the six kinds of craving,
11/ 0dwuf ajcmufyg; 11: the six kinds of applied thought,
12/ 0dpm& ajcmufyg; 12: the six kinds of sustained thought,
13/ "mwf ajcmufyg; 13: the six elements,
14/ uokd%;f q,fyg; 14: the ten kasiṇas (device),
15/ aumÏmo ok;H q,fEh Spfyg; 15: the thirty-two bodily aspects,
16/ tm,we q,fEh Spfyg; 16: the twelve bases,
17/ "mwf q,fh&Spfyg; 17: the eighteen elements,
18/ ÁajEN ESpfq,fESpfyg; 18: the twenty-two faculties,
19/ "mwf ok;H yg; 19: the three elements,
20/ b0 ud;k yg; 20: the nine kinds of becoming,
21/ psmef av;yg; 21: the four kinds of absorption (jhāna),
22/ ty`rnm av;yg; 22: the four measureless states,
23/ ormywf av;yg; 23: the four immaterial attainments,
24/ yÉdpPorky`g'f q,fESpfyg; / 24: the twelve members of dependent origination.
orm"d Concentration, contemplation.
orm"d 2 rsKd; Two kinds of concentration:
1/ avmuD orm"d 1: Mundane,
2/ avmukw&W m orm"d / 2: supramundane.
orm"d 2 rsKd; (wenf;) More two kinds of concentration:
1/ Oypm& orm"d 1: Access
2/ tyèm orm"d / 2: absorption.
1/ yDwd&Sdaom orm"d 1: With happiness,
2/ yDwduif;aom orm"d / 2: without happiness.
1/ okcESifh,SOfaom orm"d 1: Accompanied by bliss,
2/ OayuQmESifh,SOfaom orm"d / 2: accompanied by equanimity.
orm"d 3 rsKd; Three kinds of concentration:
1/ t,kwf orm"d 1: Inferior,
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2/ tvwf orm"d 2: medium,
3/ tjrwf orm"d / 3: superior.
orm"d 3 rsKd; Three stages of concentration:
1/ y&durR orm"d 1: Preparatory concentration,
2/ Oypm& orm"d 2: neighborhood/access concentration,
3/ tyèm orm"d / 3: attainment concentration.
orm"d 4 rsKd; Four kinds/achievements of concentration:
1/ qif;&JpGmusifh&jyD; aES;aES; orm"d&jcif;
1: Difficult practice, getting concentration slowly,
2/ qif;&JpGmusifh&jyD; jrefjref orm"d&jcif;
2: Difficult practice, getting concentration easily,
3/ csrf;ompGmusifh&jyD; aES;aES; orm"d&jcif;
3: easy practice, getting concentration slowly,
4/ csrf;ompGmusifh&jyD; jrefjref orm"d&jcif; /
4: easy practice, getting concentration easily.
orm"d 4 rsKd; (wenf;) More four kinds of concentration:
1/ y&dwW y&dwmW &rR% orm"d
1: limited concentration with a limited object,
2/ y&dwW ty`rm%m&rR% orm"d
2: limited concentration with a limitless object,
3/ ty`rm% y&dwmW &rR% orm"d
3: limitless concentration with a limited object,
4/ ty`rm% ty`rm%m&rR% orm"d /
4: limitless concentration with a limitless object.
1/ [me bm*d, orm"d - ,kwfavsmhaom orm"d
1: Concentration partaking of decrease,
2/ Xdwd bm*d, orm"d - wnfwef@aom orm"d
2: concentration partaking of stagnation,
3/ 0daoo bm*d, orm"d – xl;jcm;wkd;wufaom orm"d
3: concentration partaking of increase,
4/ edaAŠ" bm*d, orm"d – xk;d xGif;odaom orm"d /
4: concentration partaking of penetration.
1/ umrm0p& orm"d 1: Sense-sphere concentration,
2/ &lyg0p& orm"d 2: fine-material-sphere concentration,
3/ t&lyg0p& orm"d 3: immaterial-sphere concentration,
4/ ty&d,myEM orm"d / 4: unincluded concentration.
orm"dwnfEkdif &Ekdifaom w&m; 5 yg; Five qualities to abide in right concentration:
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1/ tqif;rsKd;pkH &lyg&kHudk onf;cHEkdifjcif; 1: Enduring sights,
2/ toHrsKd;pkH o'Ng&kHukd onf;cHEkdifjcif; 2: enduring sounds,
3/ teH@rsKd;pkH *E<m&kHukd onf;cHEkdifjcif; 3: enduring smells,
4/ t&omrsKd;pkH &om&kHudk onf;cHEkdifjcif; 4: enduring tastes,
5/ tawG@rsKd;pkH aAmÏAŠm&kHukd onf;cHEkdifjcif; / 5: enduring touches.
(orm"d rwnfEikd f r&Ekdifaom w&m; 5 yg;rSm txufygwkd@rS qef@usifbufrsm;jzpfonf)
(Five defects not suitable for right concentration are opposite of the above.)
orm"dd bm0em Concentrative meditation.
orm"dd bm0em 4 rsKd; Four concentrative meditations:
1/ 'dÏ"rR okc 0d[m& ] csrf;ompGm ae&ef orm"dd bm0em
1: Concentration for happiness here-and-now,
2/ ^m% '\e yÉdvmb ] ^m%f tjrif&Sif;&ef orm"dd bm0em
2: for gaining knowledge and vision,
3/ owd or`Zn ] owdqifjcif&ef orm"dd bm0em
3: for mindfulness and awareness,
4/ tmo0uQ, ] tmoa0g ukefcrf;&ef orm"dd bm0em /
4: for destruction of corruptions.
orm"dd&&ef tajccH 10 yg; (tyèmaumov†^m%f) The ten kinds of skill in absorption:
1/ ypPn;f 0wˆKwkd@ukd pif=u,fatmifjyKjcif; 1: Making the basis clean,
2/ ÁajENwkd@ukd r#apjcif; 2: maintaining the balanced faculties,
3/ tm&kHedrdwYf u|rf;usifvdrRmjcif; 3: skill in the sign,
4/ pdwfudk csD;ajrSmufoifhaomtcsdefY csD;ajrSmufjcif;
4: exerting the mind when it should be exerted,
5/ pdwfudk ESdyfoifhaomtcsdefY ESdyfjcif;
5: restraining the mind when it should be restrained,
6/ pdwfukd &$ifoifhaomtcsdefY &$ifapjcif;
6: encouraging the mind when it should be encouraged,
7/ pdwfudk vspfvsL&SKoifhaomtcsdefY vspfvsL&SKjcif;
7: equalizing the mind when it should be equalized,
8/ rwnf=unf orm"dr&Sdaom yk*~Kdvfudk a&Smif=uOfjcif;
8: avoidance of unconcentrated persons,
9/ wnf=unf orm"d&Sdaom yk*~Kdvu
f dk rSD0Jjcif;
9: association with concentrated persons,
10/ tyèm orm"dudk ESvHk;oGif;jcif; /
10: resoulteness upon the concentration.
orm"d . npfEGrf;a=umif; w&m; 11 yg; (OyuUdavookwf / Oy&dyÀmoygVd)
Eleven inperfections of concentration/mind (Upakkilesa Sutta, Upari-paṇṇāsa):
1/ 0dpdupd >m - ,krH Sm;jcif; 1: Doubt,
2/ treodum& - ESvkH;roGif;jcif; 2: inattention,
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3/ xderd'< - tdyfcsif ikdujf rnf;jcif; 3: sloth and torpor,
4/ qrBdwwW – ukd,fcufwa&mf wkHvSKyfjcif; 4: fear,
5/ Oy`dv –ay:vGif&$ifvef;jcif; 5: elation,
6/ 'kÏKv† - &kH@&if;=urf;xrf;jcif; 6: inertia,
7/ tpPm&'<0D&d, - 0D&d,vGefjcif; 7: excess of energy,
8/ twdvDe0D&d, -0D&d, enf;jcif; 8: deficiency of energy,
9/ tbdZy`g – awmifhwjcif; 9: longing,
10/ emewWonm – onmrsm;jcif; 10: perception of diversity,
11/ twdedZPsm,dwwW &ly - &lyg&kHukd tvGef&SKjcif; /
11: excessive meditation upon forms.
orm"d . &efo=l uD; 4 yg; Four great enemies of concentration:
1/ xde 1: Sloth,
2/ rd'< 2: torpor,
3/ O'<pP 3: restlessness,
4/ rdp>m 0dwuf / 4: wrong active thought.
orm"d . tusKd;w&m; 5 yg; Five benefits of concentration:
1/ 'dÏ"rRock 0d[m&medoHo – vufawG@csrf;ompGm aexkid fEkdifjcif; tusKd;
1: Blessful abiding here and now,
2/ 0dy\emedoo
H – 0dy\emw&m;tm; taxmuftuljyKjcif; tusKd;
2: providing insight meditation,
3/ tbdnmedoHo – tbdnmOf wefckd;&Ekdifjcif; tusKd;
3: providing direct-kinowledge, gaining supernatural-power,
4/ b00daoomedoHo – b0xl; (jA[Rjynf) &Ekdifjcif; tusKd;
4: rebirth in the special realm (brahma-world),
5/ eda&m"medoHo – eda&m"ormywf 0ifpm;Ekdifjcif; tusKd; /
5: attainment of cessation-absorption.
orm"d . tjcHt&Hw&m; 7 yg; Seven requisites of concentration:
7/ orRm owd / 7: right mindfulness/awareness.
orm"d tm;aumif;a=umif;w&m; 6 yg; Six things/dhammas that make concentration strong:
1/ orm"d 0ifpm;rSKY vdrfrmjcif; 1: Skill in attaing concentration,
2/ orm"d wnfrSKY vdrfrmjcif; 2: in maintaining it,
3/ orm"drS xrSKY vdrfrmjcif; 3: in emerging from it,
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4/ aumif;pGm jyKavh&jSd cif; 4: doing well,
5/ tjrJrjywf jyKavh&Sdjcif; 5: doing regularly,
6/ av#mufywfonfukd jyKavh&Sdjcif; / 6: doing what is helpful.
(orm"d tm;enf;a=umif;w&m; 6 yg;rSm txufygwk@d rS qef@usifbufjzpfonf)
(Six things/dhammas that make concentration weak are opposite of the above.)
ormywf Attainment.
ormywf 8 / 9 yg; Eight/nine attainments of absorption:
1/ yxr psmef ormywf 1: First absorption-attainment,
2/ 'kwd, psmef ormywf 2: second absorption-attainment,
3/ wwd, psmef ormywf 3: third absorption-attainment,
4/ pwkwˆ psmef ormywf 4: fourth absorption-attainment,
5/ tmumomeÌm,we psmef 5: the attainment of the sphere of boundless
ormywf space (ākāsānañcāyatana),
6/ 0dnmeÌm,we psmef ormywf 6: the attainment of the sphere of boundless
consciousness (viññānañcāyatana),
7/ tmudÌnm,we psmef ormywf 7: the attainment of the sphere of nothingness
(ākiñcaññāyatana),
8/ ae0onmemonm,we psmef 8: the attainment of the sphere of neither
ormywf perception nor non-perception
(nevasaññānāsaññāyatana).
9/ eda&m" ormywf / 9: the attainment of extinction.
orŠK'< Self-enlightened person (Buddha).
orRm'dÏd Right view/understanding.
orRm'dÏd 2 rsKd; Two kinds of right view:
1/ tmoa0gw&m;wkd@. tm&kHjzpfaom orRm'dÏd 1: Right view affected by taints,
2/ tmoa0gw&m;wkd@. tm&kHr[kwfaom orRm'dÏd / 2: right view not affected by taints.
orRm'dÏd 5 rsKd; Five kinds of right view:
1/ 0dy\em orRm'dÏd 1: Right view of insight-meditation,
2/ urRouwm orRm'dÏd 2: of cause and effect,
3/ r*~ orRm'dÏd 3: of path (magga),
4/ zv orRm'dÏd 4: of fruit (phala),
5/ ypPa0uQ%m orRm'dÏd / 5: of recollection.
orRm'dÏd tjrifrSef&Sdjcif;rsm; 16 yg; (orRm'dÏdow
k f / rlvyÀmoygVd)
Sixeen things of right view (Sammādiṭṭhi Sutta, Majjhima nikāya):
1/ tukokdvf / ,if;.ta=umif;w&m; / ukov
kd f / ,if;.ta=umif;w&m; wkd@ukd odjrifjcif;
1: Understanding the unwholesome, its root, the wholesome and its root,
2/ tm[m& / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
2: understanding nutriment, its origin, its cessation and the way to the cessation
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of it,
3/ 'kuQ / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
3: understanding suffering, its origin, its cessation and the way to the cessation
of it,
4/ Z&m r&% tkdaorSK / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wk@d ukd odjrifjcif;
4: understanding aging and death, their origin, their cessation and the way
to the cessation of them,
5/ Zmwd / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
5: understanding birth, its origin, its cessation and the way to the cessation of it,
6/ b0 / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
6: understanding being, its origin, its cessation and the way to the cessation of it,
7/ Oyg'gef / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
7: understanding clinging, its origin, its cessation and the way to the cessation of it,
8/ w%Sm / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
8: understanding craving, its origin, its cessation and the way to the cessation of it,
9/ a0'em / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
9: understanding feeling, its origin, its cessation and the way to the cessation of it,
10/ z\ / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
10: understanding contact, its origin, its cessation and the way to the cessation of it,
11/ oVm,we / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wk@d ukd odjrifjcif;
11: understanding sixfold base, its origin, its cessation and the way to the cessation
of it
12/ emrf &kyf / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
12: understanding materiality and mentality, their origin, their cessation and
the way to the cessation of them,
13/ 0dnm% / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
13: understanding consciousness, its origin, its cessation and the way to the
cessation of it,
14/ ocFg& / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
14: understanding formations, their origin, their cessation and the way to the
cessation of them,
15/ t0dZ…m / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif;
15: understanding ignorance, its origin, its cessation and the way to the cessation
of it
16/ tmo0 / ,if;. jzpfa=umif; - csKyf&m – csKyfa=umif; wkd@ukd odjrifjcif; /
16: understanding taints, their origin, their cessation and the way to the cessation
of them.
orRm'dÏd. t*Fg 10 rsKd; Ten components of ‘right view’:
1/ twˆd 'dEMH – ay;vSLjcif; (tusKd;) &Sd. /
1: There is the fruit of giving (gift in general);
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2/ twˆd ,dÏH - ,mZfylaZmfjcif; (tusKd;) &Sd. /
2: of offering (gift to the superior);
3/ twˆd [kwH – [kef;ylaZmfjcif; (tusKd;) &Sd. /
3: of presenting in charity (gift to the inferior).
4/ twˆd okuw'kuUÉmeH urRmeH zvH 0dygaum – aumif;rSK raumif;rSKwk@d . tusKd;&if;
tusKd;quf&Sd. / 4: There are fruit and result of good and bad actions.
5/ twˆd t,H avmaum – Tavmu&Sd. / 5: There is this world.
6/ twˆd ya&m avmaum – y& (tjcm;aom/wrvGef) avmu&Sd. /
6: There is other world.
7/ twˆd rmwm – rdcif (aus;Zl;) &Sd. / 7: There is gratitude toward a mother;
8/ twˆd ydwm – zcif (aus;Zl;) &Sd. / 8: there is gratitude toward a father.
9/ twˆd owWm =oyygwdum – aojyD;wzefjzpfaom (ukd,fxif&Sm;jzpfaom) owW0g &Sd. /
9: There are beings who are reborn spontaneously.
10/ twˆd avmau or%jA[R%m orR*~wm orRmyÉdyEMm a, ÁrÌ avmuH y&Ì avmuH o,H
tbdnm op>duwGm ya0a'Eœd – Tavmu wyg;aomavmuukd ukd,fwkdifodjrif rsufarSmuf
jyKjyD; usifh=uHa[m=um; olawmfaumif;rsm;&Sd. /
10: There are wise and virtuous persons who realize the world by direct knowledge
and make their realization known to others.
(rdp>m'dÏd. t*Fg 10 rsKd;wk@d rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Ten components of ‘wrong view’ are opposite of the above.)
orRmr*~if 8 yg; (r*~if 8 yg; - t&d,m / orRm - )
orRmoarŠm"d Perfect enlightenment.
ork',opPm ('kuQ jzpfa=umif;w&m;rsm; )
ork'N&m 4 rsKd; Four kinds of ocean:
1/ oHom& om*& - b0oHo&mwnf;[laom ork'N&m
1: Ocean of birth and death (saṃsāra – circle of rebirth),
2/ Zv om*& - a& ork'N&m 2: of water,
3/ e, om*& - ydÉuwfpmayusrf;*efwnf;[laom enf;rsKd;pkH ork'N&m
3: of Tipiṭaka, the Three Baskets of Scripture, which contains ‘ocean of methods’,
4/ ^m% om*& - oAŠnKw^m%fwnf;[laom ork'N&m /
4: of omniscience, Lord Buddha’s wisdom.
ork'N&m. tHhbG,f 8 yg; The eight wonders/marvels of the ocean:
1/ ork'N&monf tpOftwkid f; euf&SKdif;oGm;jcif; 1: Gradual sloping and inclining,
2/ a&onf urf;ukd rausmfvGefjcif; 2: its water not overflowing its boundaries,
3/ taumifykyfukd vufrcHjcif; 3: no association with a corpse,
4/ jrpf=uD;i,fwkd@ pD;0if=ujyD; ,if;wkd@.trnfrsm; r&Sdawmhjcif;
4: great rivers giving up their names when they reach the ocean,
5/ ork'N&m. a&onf jynfhvGef;onf a&mhvGef;onf r&Sdjcif;
5: water in the ocean neither a decrease nor filling up,
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6/ ork'N&m. a&onf iHaom (qm;) t&om wpfckwnf;om&Sdjcif;
6: water in it having one salty taste,
7/ ork'N&m twGif; ykvJpaom&wemaygif;rsm;pGm&Sdjcif;
7: containing many precious substances such as pearls,
8/ udrdig; wdrdvig; e*g; tok&m paom cE<m=uD;r
m; owW0grsm; aysmfpH=ujcif; /
8: the abode of great beings such as Timi the fish, Timila the fish, dragons,
Asura the Titan Deity.
(omoemawmf. tHhbG,f 8 yg;ESifh ,SOf=unfh&ef)
(See and compare with the eight wonders of Buddha-sāsanā.)
o& Vowel.
o& 8 vk;H (ygVd) Eight vowels in Pāḷi:
t tm Á T a ā i ī
O OD { =o u ū e o
o&ufoD; 4 rsKd; Four kinds of mango:
1/ rSnfhra,mif ESifh pdrf;aom o&uf 1: Mango, unripe, looks ripe,
2/ pdrf;ra,mif ESifh rSnafh om o&uf 2: ripe, looks unripe,
3/ pdrf;ra,mif&SdjyD; pdrf;aom o&uf 3: unripe as well as looks unripe,
4/ rSnfhra,mif&SdjyD; rSnfhaomo&uf / 4: ripe as well as looks ripe.
o&%*kH 2 yg; Two Refuges, the twofold refuge:
1/ avmuD o&%*kH 1: Worldly refuge,
2/ avmukw&W m o&%*kH / 2: supra-worldly refuge.
o&%*kH 2 yg; (wenf;) More two Refuges, the towfold refuge:
1/ a'G 0gpdu o&%*kH 1: Taking refuge in two, i.e., Buddha and Dhamma,
2/ aw 0gpdu o&%*kH /2: Taking refuge in three, i.e., Buddha, Dhamma and Saṃgha.
o&%*kH 3 yg; Three refuges, the threefold refuge,
(Loosely speaking, Buddhist Trinity):
1/ Ak'<H o&%H * p>mrd 1: I take refuge in the Buddha. (or)
I go to the Buddha for refuge.
2/ "rRH o&%H * p>mrd 2: I take refuge in the Dhamma. (or)
I go to the Dhamma for refuge.
3/ oHCH o&%H * p>mrd / 3: I take refuge in the Saṃgha. (or)
I go to the Saṃgha for refuge.
o&%*kH (avmuD) 4 yg; Four kinds of worldly refuge:
1/ twWoEMd,smwe ] rdrdukd,fukd &wemok;H yg;tm; tyfESif;jcif;
1: By giving up oneself to the Triple Gem,
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2/ wy`&m,% ] &wemok;H yg;Y vJavsmif; nGwfukdif;jcif;
2: by finding one’s support in the Triple Gem,
3/ od\bm0ly*re ] &wemokH;yg;Y wynft
h jzpf cH,ljcif;
3: by becoming a pupil of the Triple Gem,
4/ y%dygw ] &wemokH;yg;tm; vGefpGm t&kdtaoay;jcif; /
4: by showing great respect to the Triple Gem.
o&D& ("mwfawmf) Indestructible substance/relic.
o&D&"mwfawmf wnf&&Sd m 5 Xme (bk&m;&Sif. o&D&"mwfawmf wnf&Sd&m 5 Xme )
o\w Eternal, ever-lasting.
o\w 'dÏd / o\w 0g' Eternalism.
oVm,we0*~ oH,kwf (oH,kwW) ygVd - oH,kweW dum,f . pwkwûsrf;pmjzpfonf / rsufpd em; ESm v#m
uk,
d f pdwf [laom tm,we ajcmufyg; ukd tav;xm;az:jyaom usrf;jzpfonf /
Saḷāyatana Vagga Saṃyutta: The fourth book of the ‘Connected Discourses’:
the six bases, i.e., eye, ear, nose, tongue, body and mind, are emphasized
in this book.
om"kac: Rejoicing others’ merits/good deeds/fortunes.
om"ke& w&m; 4 yg; Four good-dhamma for Man:
1/ aus;Zl;jyefqyfjcif; 1: Gratitude,
2/ rdwfrysufapjcif; 2: being friendly, keeping friendly alive,
3/ rdwfaqGrsm;ukd rjypfrSm;jcif; 3: no wrong doing against friends,
4/ rdef;r (ZeD;) ukd ta=umif;jyKI raumif;rSK rjyKjcif; /
4: no wrong doing because of one’s wife.
omra%ausmf 4 yg; (bk&m;vufxufawmf)
Four outstanding novice-monks at the time of Lord Buddha:
1/ oHupd P 1: Saṃkicca,
2/ y¾dw 2: Paṇḍhita,
3/ aomygu 3: Sopāka,
4/ a&0w / 4: Revata.
omra%rsm; tjyKpkcHxkdufaom &[ef;awmf. t*Fg 10 yg; (&[ef;jyK / cH- ay;xkduf š )
omra% txl; 2 yg; (7 ESpfom;t&G,fyifjzpfaomfvnf; bk&m;&Sifu &[ef;jzpfap[k oD;jcm;cGifh
ay;cH&aom omra% 2 yg;)
Two novice-monks, even though seven years old, who were recognized as
fully-ordained monks by Lord Buddha:
1/ aomygu 1: Sopāka,
2/ okre / 2: Sumana.
om&%d, w&m; (toufxufqkH; atmif;arh usifh=uH&rnfh w&m;) 6 yg;
Six things conducive to communal living:
[563]
4/ w&m;ojzifh &aom 4: sharing the rightful gift,
ypPn;f ukd nDnGwpf Gm r#a0 ok;H pGJjcif;
5/ oDv jynfph kHjcif; 5: virtue,
6/ orRm'dÏd tjrifrSef&Sdjcif; / 6: right view.
om&dykwW – t&Sif onf arG;rdcifESifhwla=umif; &Sifarm*~vmefonf au|;rdcifESifhwla=umif; (w&m;"rRESifh
ywfoufjyD;) bk&m;&Sif rdef@awmfrljcif; (opP0db*Fokwf – Oy&dyÀmoygVd)
Lord Buddha said in the Sacca-vibhaṅga Sutta (Doscourse of the Exposition of
the Truths) that Sāriputta is like a mother and Moggalāna is like a nurse
regarding the Dhamma.
om&dykwW – t&Sif tm; bk&m;&SifcsD;rGrf;csufrsm; (tEky'okwf / Oy&dyÀmoygVd)
Praise to Sāriputta by Lord Buddha:
1/ r[m yanm – jrwfaom ynm&Sd. / 1: Sāriputta is wise.
2/ ykxk yanm – ajrxkuJho@kd =uD;us,faomynm&Sd. / 2: He has great wisdom.
3/ [mo yanm - &$ifaom ynm&Sd. / 3: He has wide wisdom.
4/ Z0e yanm – v#ifjrefaom ynm&Sd. / 4: He has joyous wisdom.
5/ wduQ yanm - xufjrufaom ynm&Sd. / 5: He has quick wisdom.
6/ edaAŠ"du yanm – xGif;azgufEkdifaom ynm&Sd. / 6: He has penetrative wisdom.
7/ tÅrmoH tEky'"rR0dy\eH 0dy\wd – v0ufwikd f;tpOftwkid f;&SKrSwfbG,fw&m;rsm;ukd &SKrSwf. /
7: He has insight into successive states one by one during half a month.
om&dykwW – t&Sif . &J&ifhpGmjrGuf=um;aom pum; Oyrmrsm; (oD[em'okwf / e0uedygw / t*Fkw&W ygVd)
Nine lion’s roars of Sāriputta with similes:
1/ ajr=uD;onf usvmor# ypPn;f aumif;qkd;tm;vkH;ukd vufcHouJhokd@ t&Sifonf cGJjcm;rSKr&Sd
ajrESifhwlaompdwjf zifh ae. /
1: Just as the earth is not disgusted by pure and impure thrings thrown upon it,
so Sāriputta dwells with a mind of indifference like the earth.
2/ a&onf aumif;qkd;tm;vk;H ukd aq;a=um pD;qif;ouJho@kd t&Sifonf cGJjcm;rSKr&Sd
a&ESifhwlaompdwfjzifh ae.
2: Just as the water washes pure and impure thrings, so Sāriputta dwells with
a mind of indifference like the water.
3/ rD;onf ypPnf;aumif;qkd;tm;vkH;ukd avmifjrKdufouJo
h @kd t&Sifonf cGJjcm;rSKr&Sd rD;ESifhwlaom
pdwjf zifh ae. /
3: Just as the fire burns pure and impure thrings, so Sāriputta dwells with
a mind of indifference like the fire.
4/ avonf ypPnf;aumif;qkd;tm;vkH;tay:Y wkdufcwf wnf&SdaeouJho@kd t&Sifonf cGJjcm;rSKr&Sd
avESifhwlaompdwfjzifh ae. /
4: Just as the air blows upon pure and impure thrings, so Sāriputta dwells with
a mind of indifference like the air.
5/ zkHokwft0wfonf ypPnf;aumif;qkd;tm;vk;H ukd okwfoifoef@&Sif;&ouJhod@k t&Sifonf cGJjcm;rSK
[564]
r&Sd zkHokwft0wfESifhwlaompdwjf zifh ae. /
5: Just as the duster wipes off pure and impure thrings without disgusting them,
so Sāriputta dwells with a mind of indifference like the duster.
6/ cGufvufpGJum awmif;pm;&aom olawmif;pm;onf ESdrfcsaom pdwfjzifh wpf&Gm0if wpf&GmxGuf
awmif;pm;ouJoh kd@ t&Sifonf ESdrfcsaom pdwfjzifh ae. /
6: Just as outcast boy or girl enters a town with a humble mind, so Sāriputta
dwells with a humble mind like an outcast boy.
7/ OD;csKdusKd;aomEGm;onf wpfpkHwpf&mukd rnSOf;qJouJo
h @kd t&Sifonf csKdusKd;aomEGm;pdwfrsKd;jzifh ae. /
7: Just as a bull with its horn cut wanders without hurting anyone, so Sāriputta
dwells with a mind like that of a bull with horns cut.
8/ vSyysKdjrpfaom rdef;uav; a,mufsm;av;wk@d onf ajrGaoaumifykyf acG;aoaumifykyfudk
pufqkyf&GH&Sm ouJhokd@ t&Sifonf cE<muk,
d fudk pufqkyf&GH&Sm. /
8: Jus as a young and beautiful man or woman disgusts the carcass of a snake or
of a dog, so Sāriputta disgusts his foul body.
9/ trJqD tkd;ayguf=uD;ukd &Guxf m;aom a,mufsm;onf trJqDrsm; ,kdusjyD; &GJpkd cH&ouJho@kd
t&Sifonf uk;d ayguf'Gg&&Sdaom cE<mukd,=f uD; &Gufxm;&ouJo
h kd@ rSwfxif. /
9: Just as a person carries around a perforated bowl of liquid fat that oozes
and drips, so Sāriputta carries around his perforated body that oozes and
drips from nine holes.
om0u Hearer, disciple.
om0wˆd jrKd h- rm*"wkdif;. jrKd@d awmfjzpfjyD; Ak'<pmayrsm;Y tvGefxif&Sm;onf /
Sāvattthi: the capital city of Magadha state, the most famous city
in the Buddhist Scriptures.
omoem hcsdefcGif=uD; 4 vuf - bk&m;&Siftm; csdefcGifvufuikd f tjzpftaetxm;jzifh tv,fYxm;. -
(tm,mpe0*f / 'kuedygw / t*Fkw&W ygVd)
The four great pairs of balance of Lord Buddha as the arm of it:
vuf0Jbuf vuf,mbuf
Left side – Right side –
1/ &[efrsm; &Sifarm*~vmef &Sifom&dykwW
1: Monks: Moggalāna Sāriputta,
2/ &[ef;rdef;r t&SifrOy`v0Àm t&Sifracrm
2: female monks: Uppalavaṇṇa Khemā,
3/ vlOygoum [wû tmVm0u pdwW ol=uG,f
3: men: Hattha Āḷāvaka Citta the Rich,
4/ vlOygodumr eENrmwm ckZ…KwW&m /
4: women: Nandamātā Khujjuttarā.
omoem Doctrine, Buddha’s dispensation/teachings.
omoem 3 &yf Three stages/categories of Buddha’s teachings:
1/ y&d,wWd (oif=um;) omoem 1: Learning the Buddha’s teachings,
2/ yËdywWd (usifhyGg;) omoem 2: practicing the Buddha’s teachings,
[565]
3/ yËda0" (xkd;xGif;od) omoem / 3: realizing the Buddha’s teachings.
omoem 5000 t,ltqrsm;
The views regarding 5,000 years of Buddha-sāsanā (Buddha’s dispensation):
'DCedum,f tvkd - (According to ‘the Collection of Long Discourses’):
1/ yÉdorB'd gywW &[Eœmacwf ESpfaygif; 1000
1: The age of arahant endowed with analytical power: 1,000 years,
2/ qVmbdn &[Eœmacwf ESpfaygif; 1000
2: with six kinds of supernatural power: 1,000 years,
3/ aw0dZ…u &[Eœmacwf ESpfaygif; 1000
3: with three kinds of knowledge: 1,000 years,
4/ oku0Q dy\u &[Eœmacwf ESpfaygif; 1000
4: with no power nor knowledge: 1,000 years,
5/ ygwdarmuQoH0&oDv acwf ESpfaygif; 1000
5: the age of monk’s moral rules and regulations: 1,000 years.
0de,ydÉu ESifh t*FkwW&edum,f tvkd -
(According to ‘the Basket of Discipline’ and ‘the Collection of Gradual
Discourses’):
1/ yÉdorB'd gywW &[Eœmacwf ESpfaygif; 1000
1: The age of arahant endowed with analytical power: 1,000 years,
2/ oku0Q dy\u &[Eœmacwf ESpfaygif; 1000
2: the age of arahant with no power nor knowledge: 1,000 years,
3/ tem*grf yk*~Kdvaf cwf ESpfaygif; 1000
3: the age of non-returner: 1,000 years,
4/ ou'g*grf yk*~Kdvaf cwf ESpfaygif; 1000
4: the age of once-returner: 1,000 years,
5/ aomwmyef yk*~Kdvfacwf ESpfaygif; 1000
5: the age of stream-winner: 1,000 years.
omoemuG,fa=umif; t*Fg 5 yg;
Five factors that make Buddha-dispensation disappeared:
1/ &[ef;awmfrsm; w&m;ukd rem,l=ujcif; 1: Monks, not listening to the dhamma,
2/ pmay roif=um;=ujcif; 2: not studying,
3/ ESKwfwuf tm*kH raqmif=ujcif; 3: not memorizing,
4/ em;vnfoabmaygufatmif tm;rxkwf=ujcif; 4: not understanding,
5/ usifh0wfoDvrsm;ukd rusifh=uH=ujcif; / 5: no moral conduct.
omoemuG,fa=umif; t*Fg 5 yg; (wenf;)
More five factors that make Buddha-dispensation disappeared:
1/ pmroifjcif; 1: Not studying the dhamma,
2/ tus,fcsJ@ ra[mjcif; 2: not preaching in detail,
3/ tus,fcsJ@ pmrcsjcif; 3: not teaching in detail,
[566]
4/ toHxGujf yD; pmrusuf rjyefjcif; 4: not out loud recitation,
5/ pmukd av;eufpGm r=uHpnfawmhjcif; / 5: not pondering deeply.
omoemuG,fa=umif; t*Fg 5 yg; (wenf;)
More five factors that make Buddha-dispensation disappeared:
1/ pm trSm;rsm;ukd avhvmoif,jl cif; 1: Studying the dhamma wrongly,
2/ tqkH;trukd rem,ljcif; 2: not listening to good advice,
3/ pmoifay; pmcsay;ol &Sm;yg;jcif; 3: rarity of dhamma-teacher,
4/ vmbfypPnf; rsm;atmif =uHaqmifjcif; 4: great effort for gain,
5/ ckduf&efrsm;ae=ujcif; / 5: quarreling each other.
omoemuG,fa=umif; w&m; 5 yg; (u\yoH,w
k f / ed'ge0*~o,
H kwWygVd)
Five dhammas that make Buddha-dispensation disappeared/weak:
1/ bk&m;ukd r&kdaojcif; 1: (Monks etc.) Not respect toward the Buddha,
2/ w&m;ukd r&kdaojcif; 2: toward the dhamma,
3/ oHCmukd r&kdaojcif; 3: toward the saṃghā,
4/ 0denf;usifh0wfukd r&kdaojcif; 4: toward the training (virtue),
5/ orm"dudk r&kdaojcif; / 5: toward concentration.
omoemuG,f tpOf 5 yg;
Five successive ways/stages of disappearance of Buddha-dispensation:
1/ pmayy&d,wWd (ydÉuokH;ykH) uG,fjcif;
1: Disappearance of the Holy Scriptures, Tipiṭaka,
2/ r*fzkdvf&a=umif; w&m;usifhpOfrsm; uG,jf cif;
2: of the methods to attain paths and fruitions (magga and phala),
3/ r*fzkdvf&olrsm; wpwp uG,faysmufoGm;jcif;
3: of persons who had already attained magga and phala,
4/ y&du&Q m&Spfyg;aqmifjcif; paom &[ef;toGifo¾mefrsm; uG,af ysmufjcif;
4: of figure of monks such as shaving head, eight requisites etc.,
5/ bk&m; &[Eœmwk@d . "mwfawmfarGawmfrsm; uG,faysmufjcif; /
5: of relics of Buddhas and arahants.
omoemuG,f tpOf ] pmayy&d,wWd (ydÉuokH;ykH) uG,faysmufykH tpOf (edum,f ig;&yfvnf; )
Successive ways/stages of disappearance of Buddhist Scriptures: .
(u) a&S;OD;pGm tbd"rRm 7 usrf; uG,faysmufrnf / 7 usrf;ajrmuf yÏmef;usrf;=uD;rS pjyD;
aemufjyef tpOftwkdif; 6/ ,rkduf 5/ uxm0wˆK 4/ yk*~vynwWd 3/ "mwkuxm 2/ 0db*F
1/ "rRo*F%D – uG,faysmufrnf /
(a) First and foremost, the seven books of the ‘Basket of Ultimate Dhamma’
will disappear; among them, 7: the ‘Book of Conditional Relations’ will,
in reverse order, 6: the ‘Book of the Pairs’, 5: the ‘Book of Subjects of
Discussion’, 4: the ‘Book of Designation of Persons’, 3: the ‘Book of
Discussion of Elements’, 2: the ‘Book of Analysis’, 1: The ‘Book of
Enumeration of Dhamma’, will disappear successively.
[567]
(c) xkad emuf t*FkwW&edum,f – 11usrf;wGif 11/ {um'ouedygw rS - 1/ {uedygw txd
aemufjyef tpOftwkdif; uG,faysmufrnf /
(b) Then, eleven texts of the Gradual Discourses, from 11: ‘Eleven items of
Dhamma’ to 1: ‘One item of Dhamma’ will disappear in reverse order.
(*) xkad emuf oH,kwWedum,f – 5usrf;wGif 5/ r[m0*~o,
H kwf rS - 1/ o*gxm0*~oH,kwf txd
aemufjyef tpOftwkdif; uG,faysmufrnf /
(c) Then, five texts of the Connected Discourses, from 5: the ‘Connected
Discourses of Large Division’ to 1: the ‘Connected Discourses with Verses’
will disappear in reverse order.
(C) xkad emuf rZPsdredum,f – 3usrf;wGif 3/ Oy&dyÀmo rS - 1/ rlvyÀmo txd
aemufjyeftpOftwkdif; uG,faysmufrnf /
(d) Then, three texts of the Midium Length Discourses, from 3: the ‘Upper Fifty
Discourses’ to 1: the ‘First Fifty Discourses’ will disappear in reverse order.
(i) xkdaemuf 'DCedum,f - 3usrf;wGif 3/ ygxdu0*~ rS 1/ oDvuQE<0*~ txd aemufjyef
tpOftwkdif; uG,faysmufrnf /
(e) Then, three texts of the Long Discourse, from 3: the ‘Division Beginning
with the Pāthika, a Naked Ascetic’ to 1: the ‘Division Concerning Morality’
will disappear in reverse order.
(p) xkad emuf ck'Nuedum,f - okwWefusrf; 20 wGif a0\Eœ&m ZmwfawmfrS pjyD; aemufjyef
tpOftwkdif; oifhawmfovkd uG,faysmufrnf (usrf;*efrsm;Y Tusrf; 20 twGuf
uG,faysmufykH tao;pdwfukd az:jyxm;jcif;r&Sd)
(f) Then, twenty texts of the Minor Discourses, from Vessantara Jātaka and
all texts will disappear appropriately. (Successive ways of disappearance
are not mentioned in the Scriptures for the 20 texts.)
(q) xkad emuf 0denf; - 5usrf;wGif 5/ y&d0grS pjyD; 1/ yg&mZdu txd aemufjyef tpOftwkdif;
uG,faysmufrnf / aemufqkH;Y bduQK ygwdarmuf 227 oG,faom odumQ yk'frsm;omusef&SdjyD; -
,if;wk@d wGifvnf; t"du&%orx 7 yg;rS pjyD; yxryg&mZdu txd aemufjyef tpOftwkdif;
uG,faysmufrnf / Tok@d aom tpOfjzifh pmayy&d,wWd (ydÉuok;H ykH) vk;H 0uG,faysmufoGm;onf /
(g) Then, the Five Books of the Basket of Discipline, from 5: the ‘Book of
Appendix’ to 1: the ‘Book of Defeat’ will disappear in reverse order. At last,
Pātimokkha (227 rules of conduct for monks) will exist. Among them, from
the ‘Seven Kinds of Settlement of Litigation’ to the ‘First Rule of Defeat’
will disappear in reverse order as well. In such way, the Pāḷi Scriptures
(Tipiṭaka) will vanish totally.
omoem qkwf,kwfa=umif; w&m; 5 yg;
Five factors that make Buddha-dispensation (Buddha-sāsanā) weak:
1/ bk&m;&SifY r&dkaojcif; 1: No respect/reverence for Buddha,
2/ w&m;awmfY r&dkaojcif; 2: for dhamma,
3/ oHCmawmfY r&dkaojcif; 3: for saṃgha (order of monks),
4/ usifh0wfoduQmY r&dkaojcif; 4: for training (morality),
[568]
5/ tcsif;csif; r&dkaojcif; 5: for one another.
omoemqkwf,kwfa=umif; w&m; 10 yg;
Ten factors that make Buddha-dispensation (Buddha-sāsanā) weak/dwindled:
1/ 'k\Dv – ukd,fusifhw&m;r&Sdjcif; 1: No virtue,
2/ to'< - ,k=H unfrSK r&Sdjcif; 2: no faith,
3/ ty`\kw – t=um;tjrifenf;jcif; 3: no/little knowledge,
4/ 'kAŠp – qkH;rcufjcif; 4: stubbornness,
5/ ygyrdwW – rdwfaqG,kwf&Sdjcif; 5: bad friends,
6/ ukoDw – ysif;,djcif; 6: laziness,
7/ rkÏ\wd – owdr&Sdjcif; 7: heedlessness,
8/ uk[u - =uGm;0gjcif; 8: fluttering, bragging,
9/ 'kAB& - arG;jrLcufjcif; 9: difficult to support,
10/ 'ky`n – ynmenf;jcif; / 10: no wisdom.
(omoemwkd;wufa=umif; w&m; 10 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Ten factors that make Buddha-dispensation (Buddha-sāsanā) increased are
omoem wnfwef@a&;w&m; 37 yg; (aAm"dyuQd,w&m; 37 yg; )
omoemawmf uG,faysmufjcif; 3 rsKd;
Three kinds of disappearance of Buddha-dispensation (Buddha-sāsanā):
1/ y&d,wWd pmay uG,af ysmufjcif; 1: Disappearance of the Scriptures,
2/ yÉda0" xk;d xGif;odjrifjcif; (r*f zkdv&f rSK) uG,faysmufjcif; 2: of the realization,
3/ yÉdywWd usifhpOf uG,faysmufjcif; / 3: of the training.
omoemawmf pdwfESvkH;Y wnfaomyk*~Kdvf. t*Fg 10 yg;
Ten qualities of a person who really practices Buddha’s teaching:
1/ bk&m;tqkH;trukd ,k=H unfrSK&Sdjcif; 1: Faith in Buddha’s teaching,
2/ olawmfaumif;tm;csOf;uyfjcif; 2: approaching the virtuous/wise,
3/ qnf;uyfjcif; 3: serving them,
4/ ar;jref;jcif; 4: question (about dhamma),
5/ em;pkdufaxmifjcif; 5: listening to the dhamma heedfully,
6/ emjyD;w&m;ukd aqmifjcif; 6: keeping the dhamma in mind,
7/ aqmifjyD;w&m;ukd qifjcifjcif; 7: examination the dhamma,
8/ w&m;t"dy`g,fukd odjyD; usifhjcif; 8: practicing the dhamma as understood,
9/ tjypfuif;aompum;&Sdjcif; 9: faultless speech,
10/ oDwif;ok;H az:rsm;tm; tusKd;pD;yGg;ukd jyjyD; xufoef&$ifvef;apwwfjcif; /
10: gladdening the fellow-persons with the dhamma.
(omoemawmf pdwfESv;kH Y rwnfaomyk*~Kdvf. t*Fg 10 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Ten qualities of a person who does not practice Buddha’s teaching are
the opposite of the above.)
[569]
omoem - y&d,wWd . t*Fg 9 yg; Ninefold dispensation of Buddha’s teachings:
1/ okwW 1: Discourse, saying,
2/ a*,s 2: mixed prose,
3/ a0,smu&% 3: exegesis,
4/ *gxm 4: verse, stanza,
5/ O'ge 5: joyous/solemn utterance,
6/ Áwd 0kwWu 6: saying of the Blessed One,
7/ Zmwu 7: birth-story,
8/ t ABLw "rR 8: extraordinary things/dhamma,
9/ a0'v† / 9: analysis.
omoemawmfY &[ef;olckd;=uD; 5 a,muf Five great robbers in the Buddha-sāsanā:
1/ 0dored\dw ] um,uH 0pDuH raemuH tjypfrsm;jym; rav#mfaom tusifh&Sd &[ef;
1: An amoral monk of uneven bodily conduct etc.,
2/ *[eed\dw ] rdp>m'dÏd t,lrSm; &Sdaom &[ef;
2: of wrong view,
3/ Av0ed\dw ] rif; trwfpaom tm%mykdiftm;ukd;jzifh qkd;0g;aom &[ef;
3: an amoral monk who relies on the power of king, minister and authority
(as his back-support),
4/ abm*pm*D ] ypPn;f av;yg; OpPmtm;ukd;jzifh tEkdiftxuf &,laom &[ef;
4: who suppresses others with his wealth/richness,
5/ {upm&D ] taz:ryg wpfyg;wnf; vmbfvmb rufarmaom &[ef; /
5: who runs after the gain such as robes.
omoemawmf twGif; olckd;=uD; 5 a,muf
Five great thieves/robbers in the Buddha-sāsanā:
1/ w&m;a[mpm;aeaom "rRuxdursm;
1: Selfish dhamma-preachers,
2/ bk&m;w&m;ukd ighw&m; vkyfaeolrsm;
2: persons who make Buddha’s teachings as their own finding,
3/ oDv&Sdolrsm;ukd pGyfpGJ zsufqD;aeolrsm;
3: persons who accuse of the virtuous wrongly,
4/ oHCduypPnf;ukd vlwkd@tm; ay;urf;aeaomolrsm;
4: persons who give the property of monks to lay-persons,
5/ r*fzkdvfr&yJ &oa,mif 0g=uGm;aeolrsm; /
5: persons who falsely claim attainment of magga and phala.
omoemawmf. rlvt&if;cHonf y&d,wWd pmayusrf;*ef
The root (most vital) of the Buddha-sāsanā is the Scriptures (Ti-piṭaka):
omoeÏdwd,m ye y&d,wWd yrm%H /
The Scriptures (Ti-piṭaka) are the most important for the survival of
the Buddha-sāsanā.
[570]
y&d,wWd,m Xdwm, omoeH XdwH a[mwd / (tÏuxmrsm;)
The Buddha-sāsanā exists only if the Scriptures exist. (Commentaries)
omoemawmf . tp tv,f tqkH; (7 enf;)
The beginning, the middle, and the end of the Buddha-sāsanā in seven ways:
(Buddha’s teaching/dispensation):
wenf; wenf; wenf;
1 2 3 4
1/ tp oDv orm"d 0dy\em r*f
2/ tv,f orm"d 0dy\em r*f zkdvf
3/ tqkH; 0dy\em r*f zkdvf edAŠmef /
wenf; wenf; wenf;
5 6 7
1/ tp oDv oDv / orm"d Ak'< (opPmodjrif bk&m;&Sif)
2/ tv,f orx / 0dy\em 0dy\em / r*f "rR (aumif;pGma[m=um; jrwfw&m;)
r*f / zkdvf
3/ tqkH; edAŠmef zkdvf / edAŠmef oHC (aumif;pGmusifhaysmf oHCmawmf)
1 2
1: Beginning – virtue, concentration,
2: middle – concentration, insight meditation,
3: end – insight meditation. path (magga-citta).
3 4
1: beginning – insight meditation, path (magga-citta),
2: middle – path (magga-citta), fruit (phala-citta),
3: end – fruit (phala-citta). Nibbāna.
5 6
1: Beginning – virtue, virtue, concentration,
2: middle – insight meditation, insight meditation, path,
path, fruit,
3: end – Nibbāna. fruit, Nibbāna.
7
1: Beginning – Self-enlightened Buddha,
2: middle – Well-proclaimed dhamma,
3: end – Well-practiced Saṁgha.
omoemawmf . tHhbG,f 8 yg; Eight marvels of Buddha-sāsanā:
1/ oDv orm"d ynm tpOftwkdif; euf&SKdif; wnf&Sdjcif;
1: In the Buddha-sāsanā, there exist morality, concentration and wisdom,
successively deeper and deeper.
2/ t&d,mrsm; oduQmyk'fukd rausmfvGef rvGefusL;jcif;
2: Noble-ones do not cross over the vinaya-rule line.
3/ oDv&S&d [ef;rsm;u oDvrJh&[ef;wkd@ukd ESifxkwfjypfjcif;
3: The virtuous monks get the evil ones out from the Buddha-sāsanā.
4/ omoemawmfY trsKd;Zmwf edrfhjrifh vkH;0r&Sdjcif; 4: No class/caste level exists.
5/ edAŠmefonf jynfhonfr&Sd avsmhonfr&Sdjcif; 5: Nibbāna does not full nor lack.
6/ 0drkwWd &o –vGwfajrmufrSK t&om wpfrsKd;wnf;om&Sdjcif;
6: It has only one taste, the taste of deliverance.
7/ aAm"dyuQd, 37 yg;[laom &wemrsm;&Sdjcif;
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7: The jewels of thirty-seven factors of enlightenment exist.
8/ t&d,myk*~Kdvf=uD;rsm; t&d,mjzpfatmifusifh=uHae=uaom yk*~Kdvf=uD;rsm;&Sdjcif; /
8: There are noble-ones and noble-ones-to-be in the Buddha-sāsanā.
omoem wGif; The time-frame during which the Buddha’s teaching
(Buddha’s dispensation) exists.
omoem y The time-frame during which the Buddha’s teaching
does not exist.
omoem (bk&m;tqkH;tr) pdwfESvkH;Y wnfaomyk*~Kdvf. t*Fg 10 yg; (bk&m;tqkH;tr – omoem –
pdwfESvkH;Y rwnfaomyk*~Kdvf. t*Fg 10 yg; )
omoem0if History of the Buddha’s teaching/Buddhism.
omoem tarG The heritage of the Buddha’s teaching.
omoem tarGcH Those who inherit the Buddha’s teaching.
omoedu Properties dedicated to religious use.
omoedu taqmuftOD Buildings dedicated to religious use.
od=um; (ouU) The king of the deities (devas).
od=um;rif; &Sdckd;aom vl 4 rsKd;
Four persons to whom King of deities (sakka) worships:
1/ ukokdvfaumif;rSK jyKolrsm; 1: Those who habitually do good deeds,
2/ ukd,fusifhoDv &Sdolrsm; 2: who are persons of moral conduct,
3/ &wemokH;yg;ukd &kdaoqnf;uyfolrsm; 3: who take refuge in the Triple Gem,
4/ om;r,m;ukd w&m;ESifhtnD jyKpkvkyfau|;olrsm; /
4: who support their families righteously.
od=um;rif;. vl@b0u usifhpOf 7 yg;
Seven good characteristics/vows of the Sakka in his previous human-life:
1/ wpfoufvkH; rdbukd vkyfau|;jcif; 1: Life-long support of his parents,
2/ wpfoufvkH;ouf=uD;&G,ftdkw@kd ukd&kdaovkyfau|;jcif; 2: life-long respect of the elders,
3/ El;nHhodrfarG@aom pum;&Sdjcif; 3: gentle speech,
4/ ukef;rwkdufjcif; 4: no slandering,
5/ 0efwdk uyfap;eJrSK uif;jyD; vGwfvGwfpGef@=uJa0bef ay;urf;jcif;
5: no stinginess but generous and delighting in giving and sharing,
6/ rSefaompum;ukod m ajymqkjd cif; 6: speaking the truth,
7/ trsufrxGufjcif; / 7: no anger.
od=um;rif;. trnfrsm; (ouUoH,kwf / o*gxm0*~oH,kwf)
Various names of the ‘Sakka’ (Sakkasaṃyutta, ‘The Connected Discourses):
1/ vl@b0rS emrnf ‘rC’ ukd ta=umif;jyKjyD; - rC0g rnf. /
1: When he was a human-being, his name was ‘Magha’, thus, Maghavā’.
2/ vl@b0rSm jrKd@&Gmwkdif;rSm 'getjyK xl;/rsm;aoma=umifh – yk&dEN' (yk& ] jrKd@&Gm / '' ] ay;vSL)
2: He gave gifts city after city, thus, the Urban Giver.
[572]
3/ vl@b0rSm 'geukd &kdaopGmjyKaoma=umifh – ouU (ou ] &kdao)
3: He gave gifts respectfully, thus, Sakka, Mr. Respect.
4/ vl@b0rSm taqmuftOD tdyf&mae&mukd vSLaoma=umifh – 0go0 (0go ] ae&mxkid fcif;)
4: He gave rest-houses, thus, Vāsava, Rest-house-giver.
5/ wc%twGif; jy\em wpfaxmifukd ajz&Sif;Ekdifaomynmrsufpd&Sdaoma=umifh – o[\uQ
(o[\ ] wpfaxmif / tuQ – rsufpd)
5: He can solve/see a thousand matters in a moment, thus, Thousand-eyed.
6/ tol&mewfrif;. orD; okZm ewforD;. cifyGef;jzpfaoma=umifh – okZr`wd (ywd ] vifa,mufsm;)
6: His wife is ‘Suja’, doughter of Asura, thus, Suja’s husband.
7/ ewfw@kd tm; tpkd;&aoma=umifh - a'0gerdEN (a'0geH – ewfwd@k tm; / ÁEN ] tpkd;&ol) /
7: He rules devas (deities), thus, Lord of the Devas.
od=um;rif;. tar; (ouUyOS) rsm; Questions of Sakka, the Lord/king of the deities:
1/ ab&efuif;uGm uk,d fpdwfcsrf;ompGm ae&jcif;ta=umif;um; tb,fygenf; /
Á\m – jiLpljcif; ESifh rp>&d, - 0efwdak p;eJjcif; uif;yg /
1: What are to be got rid of for living peacefully without danger and hostility?
Getting rid of jealousy and avarice.
2/ Á\m – jiLpljcif; ESifh rp>&d, - 0efwdak p;eJjcif;wkd@. ta=umif;w&m;um; tb,fygenf; /
cspfjcif; rkef;jcif; (yd,my`d,) onf Á\m – jiLpljcif; / rp>&d, - 0efwdak p;eJjcif;wk@d .
ta=umif;w&m;wnf; /
2: What is the origin of jealousy and avarice?
Like and dislike (love and hate).
3/ cspfjcif; rkef;jcif; (yd,my`d,) wkd@. ta=umif;w&m;um; tb,fygenf; /
jzpfvdjk cif; qENonf cspfjcif; rkef;jcif; (yd,my`d,) wk@d . ta=umif;w&m;wnf; /
3: What is the origin of like and dislike? Desire.
4/ jzpfvdjk cif; qEN. ta=umif;w&m;um; tb,fygenf; /
=uHpnfjcif; 0dwufonf qEN. ta=umif;w&m;wnf; /
4: What is the origin of desire? Thinking.
5/ =uHpnfjcif; 0dwuf. ta=umif;w&m;um; tb,fygenf; /
oHo&mcsJ@w&m; yyÌonmonf =uHpnfjcif; 0dwuf. ta=umif;w&m;wnf; /
5: What is the origin of thinking? The tendency to proliferation.
6/ oHo&mcsJ@w&m; yyÌonmukd y,fpGef@Ekdifa=umif;w&m;um; tb,fygenf; /
a0'em urRÏmef;wnf; /
6: What is the dhamma that demolishes the tendency to proliferation?
Meditation of feeling.
7/ ygwdarmuQoH0& (0denf;oduQmyk'frsm;ukd apmihfpnf;vkdufemusif=h uHjcif;) oDvukd
rnfod@k jznfu
h sifh&rnfenf; /
uk,
d fESKwf xdrf;odrf;jcif;ESihf ypPn;f &SmazGo;kH aqmifrSKY w&m;ESifh nDnGwfjcif;wnf; /
7: For monks, how do they fulfill ‘rules of conduct’?
Controlling one’s action and speech and righteous livelihood.
[573]
8/ ÁjENd,oH0& (ÁajENwkd@ukad pmifhpnf;jcif;) oDvukd rnfod@k jznfhusifh&rnfenf; /
rsufpd em; ESm v#m uk,
d f wk@d ukd xdrf;odrf;apmifha&Smufjcif;wnf; /
8: How do they practice to control their sense-doors?
By garding one’s own eye, ear, nose, tongue and body.
9/ &[ef; ykÀm;wkd@onf t,lwpfckwnf; tusifhwpfckwnf; qENwpfckwnf; pdwf0ifpm;rSK
wpfckwnf;om &Sd=uygoavm /
&[ef; ykÀm;wkd@onf t,ltrsKd;rsKd; tusifhtrsKd;rsKd; qENtrsKd;rsKd; pdwf0ifpm;rSKtrsKd;rsKd;
&Sd=uukef. /
9: Do recluses and Brahmins have and teach the same doctrine/practice?
No, they have different doctrine and practice.
10/ tb,fa=umifh xko d @kd trsKd;rsKd;tpm;pm; jzpf=uygoenf; /
"mwfcH uGJjym; jcm;em;=uaoma=umifhwnf; /
10: Why are they such different?
Because, they have many, various elements/characters/inclinations.
11/ tb,fa=umifh "mwfcH uGJjym; jcm;em;=uukefoenf; /
pGJvrf;rSKw%Sm rukefcrf;=uaoma=umifhwnf; /
11: Why do they have many, various elements/characters/inclinations?
Because they do not eradicate their craving/attachment.
odurQ mef ] oduQrme usifh0wfoduQmukd jrwfEkd;ol
A person who loves and practices his duties/precepts.
oduQm (usifhpOf) Training.
oduQm 3 yg; Three trainings:
1/ (t"d)oDv oduQm 1: Training in morality,
2/ (t"d)orm"d / pdwW oduQm 2: training in concentration,
3/ (t"d)ynm oduQm / 3: training in wisdom.
oduQmumr Monks who love to adhere the vinaya rules.
oduQmcs ] vlxGuf Returning to the ordinary-life from monkhood, disrobe.
oduQmcs qV*F ] vlxGuf&mY vkt
d yfaom tcsuf 6 rsKd;
Six things required to disrobe an ordained monk.
1/ vlxGufvkdpdwf &Sdjcif; 1: Intention to disrobe,
2/ vlxGuf&mY &Gwfqkd&rnf 0guspum; rSefuefjcif;
2: using the correct sentence in accordance with the Vinaya,
3/ xkd 0guspum;ukd ypPKyèfumvjzifh &Gwfqkdjcif; 3: the sentence in present tense,
4/ xkd 0guspum;ukd ESKwfrS jrGufqkdjcif; 4: speaking it out,
5/ xkd 0guspum;ukd vlxGufola&m vlxGufay;onfh yk*~Kdvfyg odem;vnfjcif;
5: understanding it by both disrobed person and the one who makes him disrobed,
6/ vlxGuaf y;aomolonf wwfoed m;vnfaom yk*~Kdvfjzpfjcif; /
6: an able person who knows the prosess of disrobing.
oduQmwif Ordain a person monkhood.
[574]
oduQmwif yÌ*F Five things required to fulfill an ordination ceremony.
1/ &[ef;avmif; 1: A candidate to be ordained,
2/ urR0g ^wf ed'gef; 2: motion, proposal, introduction of
the legal passage (Kammavācā),
3/ urR0g pmukd,f 3: the body of the legal passage (Kammavācā),
4/ odrf 4: ordination hall, the place which has already
sanctified as ‘Sīma’,
5/ ta&twGufjynfhaom &[ef;y&dowf
(tdENd,jynfY tenf;qkH; 20 yg; / tjcm;a'orsm;Y tenf;qkH; 5 yg;&Sdjcif;) /
5: group of fully-ordained monks, at least 20 in India and 5 outside India.
oduQmyk'f ynwfawmfrljcif; ta=umif;rsm; (0denf;oduQmyk'f ynwfawmfrljcif; ta=umif;rsm; )
oduQmyk'frsm; ynwfawmfrl&m 7 Xme (0denf;oduQmyk'frsm; ynwfawmfrl&m 7 Xme )
od*Fgv okwf - Ak'<bmom tpOftvmY tvGefxif&Sm;aom okwfawmfjzpfonf / &mZj*dK[fjynf Y od*Fgv
olaX;om;tm; a[m=um;awmfrlaom okwfjzpfonf / vl@abmif tzGJ@tpnf;. usifh0wfw&m;rsm;ukd
tao;pdwf a[m=um;xm;onf / aemifwrvGefomru ypPKyèf ,ckb0Yyif csrf;ompGmusifhokH;
aexkid fEkdifrnfh tusifhwm0ef0wW&m; rsm;ukdaz:jyxm;onf / Tokwfawmfvm tqkH;tr rsm;onf
jrefrm&kd;&m ,Ofaus;rSK tay: rsm;pGmtusKd;oufa&mufonf / (od*Fgv okwfvm w&m;rsm; )
Siṅgāla Sutta (Discourse to Siṅgāla): Very famous discourse in Buddhist cultural
tradition. Lord Buddha taught Siṅgāla, a wealthy young man, at Rājagaha.
Social principles and guide-lines are specified in this sutta. It also describes how
to live happily not only after-life but also in this very life. It greatly influences on
Burmese culture.
od*Fgv okwfvm urR udavom 4 yg; (urR udavom 4 yg; )
od*Fgv okwfvm w&m;rsm; Dhammas in Siṅgāla Sutta:
1/ urR udavo ] npfnL;aom trSK 4 yg;  1: Four defilements of action,
2/ t*wd ] rvkdufpm;oifhaom w&m; 4 yg;  2: Four causes not going after,
3/ pD;yGg; OpPmysufpD;a=umif;w&m; 6 yg; 
3: Six ways of wasting one’s substance/wealth,
4/ aot&uf rl;,pfaq; aomufo;kH pGJjcif;. tjypf 6 (0g) 7 yg; 
4: Six or seven dangers of drunkard and drug-addict,
5/ tcsdefrJh vrf;ovm;jcif; . tjypf 6 yg; 
5: Six dangers of haunting the streets untimely,
6/ yGJvrf;obif taysmf=uL;jcif;. tjypf 6 yg; 
6: Six dangers of frequenting Fairs and entertainment,
7/ avmif;upm;jcif;. tjypf 6 yg;  7: Six dangers of gambling,
8/ raumif;aom rdwfaqG&Sdjcif;. tjypf 6 yg; 
8: Six dangers of keeping bad company,
9/ ysif;&djcif;. tjypf 6 yg; (ysif;&dol . qifajc 6 rsKd; )
9: Six dangers of idleness,
[575]
10/ rdwaf qGwk 4 a,muf  10: Four types of foes in friendly guise,
11/ rdwaf qGppf 4 a,muf  11: Four types of real friend,
12/ t&yf 6 rsufESm uk,
d fpm;jyK&m 6 rsKd;  12: The symbols of the six directions:
ta&S@t&yf rdb ESifh om;orD;
East parents and their kids,
awmift&yf q&m ESifh wynfh
south teachers and their pupils,
taemuft&yf cifyGef; ESifh ZeD;
west husband and his wife,
ajrmuft&yf rdwfaqG tcsif;csif;
north friends each others,
atmuft&yf t&Sifocif ESifh u|ef / tvkyform;
below masters and their slaves/employees,
txuft&yf &[ef; ykÀm; ESifh 'g,um 'g,dumr
above recluses and their supporters,
(u) om;orD; usifh0wf 5 yg; 
(a) Five ways a son/daughter should minister to his/her parents,
(c) rdb usifh0wf 5 yg; 
(b) Five ways parents should minister to their kids,
(*) wynfh usifh0wf 5 yg; 
(c) Five ways pupils should minister to their teachers,
(C) q&m usifh0wf 5 yg; 
(d) Five ways teachers should minister to their pupils,
(i) cifyGef; (vif) usifh0wf 5 yg; 
(e) Five ways a husband should minister to his wife,
(p) ZeD; (r,m;) usifh0wf 5 yg; 
(f) Five ways a wife should minister to her husband,
(q) rdwaf qGaumif; usifh0wf 5 yg; 
(g) Five ways a man should minister to his friends,
(Z) rdwfaqGaumif; usifh0wf 5 yg; (wenf;) 
(h) More five ways a man should minister to his friends,
(ps) t&Sifocif usifh0wf 5 yg; 
(i) Five ways a master should minister to his slaves and workers,
(n) aus;uíef / tvkyform; usifh0wf 5 yg; 
(j) Five ways slaves and workers should minister to their masters,
(É) 'g,um 'g,dumr usifh0wf 5 yg; 
(k) Five ways a man should minister to ascetics and brahmins,
(X) &[ef; ykÀm; usifh0wf 6 yg; 
(l) Six ways ascetics and brahmins should minister to their devotees.
[576]
odxdv tuQ&m ("edw tuQ&m ) Unaspirated consotants.
od'<wˆ - a*gwrbk&m;tavmif;. aemufqkH;bk&m;jzpfonfhb0Y trnf / ‘tusKd;w&m;rsm; jynfhpkHjcif;’
[k t"dy`g,f&onf /
Siddhattha: The name of Buddha-to-be in His last life, meaning ‘wish-fulfilled’.
odrf - &[ef;awmfw@kd . w&m;0if uHudpPjyKbG,f&mrsm; aqmif&Guf&efae&m
Ordination place/hall, a place or building designated to do monks’ legal actions.
odrf edrdwf/trSwftom; 8 rsKd ; Eight kinds of ordination-place’s boundry mark:
1/ ygom% edrdwW ] ausmuf edrdwf 1: Stone,
2/ yAŠw edrdwW ] awmif edrdwf 2: hill/mountain,
3/ &kuQ edrdwW ] opfyif edrdwf 3: tree,
4/ 0e edrdwW ] awm edrdwf 4: forest/grove,
5/ r*~ edrdwW ] vrf; edrdwf 5: road,
6/ 0rRdu edrdwW ] jcawmifykd@ edrdwf 6: ant-hill,
7/ e'D edrdwW ] jrpf edrdwf 7: river,
8/ O'u edrdwW ] a& edrdwf / 8: water.
odjrifEkdifcJaom ('ky`Éd0dZPs) w&m;rsm; (xkd;wGif; odjrifEkdifcJaom - 'ky`Éd0dZPs - w&m;rsm; )
odavo *k%f Alliteration.
od0 (&SD0) Shiva, a Hindu god.
oDw Cold.
oDw*l Moon.
oDwif;okH;abmf 5 a,muf Five fellow-persons in holy-life:
1/ &[ef; 1: Male-monk,
2/ &[ef;r 2: female-monk (nun),
3/ ukd&if 3: male-novice,
4/ uk&d ifr (oDv&Sif) 4: female-novice,
5/ odurQ mef ] omra% ok@d r[kwf &[ef;jyK&ef usifh=uHaeol /
5: trainee in order to become a monk/nun/novice.
oDwif;okH;abmfrsm; cspfcifESpfouf &kdaoa=umif;w&m; 7 yg;
Seven dhammas/things that make a monk loved/respected by the fellow-monks:
1/ e vmbumr – vmbfypPn;f ukd tvkdr&Sdjcif; 1: No desire for gains,
2/ e ouUm&umr – ylaZmfrSK&kdaorSKukd tvkrd &Sdjcif; 2: for honor,
3/ e te0nwWdumr – ausmfapmxif&Sm;rSKukd tvkdr&Sdjcif; 3: for reputation,
4/ [d&drm – t&Suf&jSd cif; 4: having a sense of moral shame,
5/ =owWy`D – ta=umuf&Sdjcif; 5: of moral dread,
6/ tydp> - tvked nf;. (0g) ted\kuD – remvkrd SK Á\mr&Sjd cif;
6: having few desires or no envy,
7/ orRm'dÏd – t,lrSef. (0g) trp>&D – 0efwdrk SK r&Sdjcif; /
7: holding right view or no miser.
[577]
(oDwif;ok;H abmftrsm; rcspfciff rESpfouf r&kdaoa=umif;w&m; 7 yg;rSm txufygw@kd rS
(Seven dhammas/things that do not make a monk loved/respected by
the fellow-monks are opposite of the above.)
Eight dhammas/things that make a monk loved/respected by the fellow-monks:
1/ e ty`d, yoHoD – rcspfrESpfouftyfolukd rcsD;rGrf;jcif;
1: Not praising those who are displeasing,
2/ e yd, *&[D - cspfESpfouftyfolukd csD;rGrf;jcif; (ruJ&h J@jcif;)
2: praising those who are pleasing,
(eHygwf 3 rS 8 txdonf txufyg 7 yg;Y eHygwf 3 rSvGJI twlwljzpfonf)
(Nos. 3 to 8 are the same as above expect no. 3.)
(oDwif;ok;H abmftrsm; rcspfciffESpfouf r&kdaoa=umif;w&m; 8 yg;rSm txufygw@kd rS
(Eight dhammas/things that do not make a monk loved/respected by
oDwif;okH;abmfrsm; cspfcifESpfouf &kdaoa=umif;w&m; 8 yg; (wenf;)
More eight dhammas/things that make a monk loved/respected by
the fellow-monks:
eHygwf 1/ 2/ 3 wk@d rSm txufyg 7 yg;Y 1/ 2/ 3 wkd@ESifh twlwljzpfonf –
4/ umvnL – tcsdeftwkdif;twmukd odjcif; 4: knowing proper time,
5/ rwWnL – twkid f;t&Snfukd odjcif; 5: knowing moderation,
6/ okpd – pif=u,fjcif; 6: being pure,
7/ e A[kbm%D – pum; rrsm;jcif; 7: not speaking much,
8/ teauUmouy&dbmoaum ojA[Rpm&DeH – oDwif;okH;az:wkd@tm; rqJa&; rykwcf yfjcif; /
8: not insulting and scorning his fellow monks.
(oDwif;ok;H abmftrsm; rcspfciffESpfouf r&kdaoa=umif;w&m; 8 yg;rSm txufygw@kd rS
(Eight dhammas/things that do not make a monk loved/respected by
Ten dhammas/things that make a monk loved/respected by the fellow-monks:
1/ e t"du&%du – jy\em r&Smwwfjcif; 1: Not a problem-maker,
2/ odumQ umr – usifh0wfoduQmukd tvkd&Sdjcif; 2: love of training (sikkhā)
3/ tydp> - tvkdenf;jcif; 3: few wish,
4/ tauUm"e - trsufa'goenf;jcif; 4: less anger,
5/ truQD – aus;Zl;ukd racszsufwwfjcif; 5: gratitude,
6/ toX – raumufuspfjcif; 6: straight minded,
7/ trm,m0D – rvSnphf m;wwfjcif; 7: not a tricker,
[578]
8/ "rR edomruZmwd – w&m;ukd usifhaqmifjcif; 8: nature of dhamma-practice,
9/ yÉdov†De – qdwfjidrfrSKY ar$@av#mfjcif; 9: solitude,
10/ yÉdoEÎm&u – jy\emjidrf;atmif aphpyfwwfjcif; /10: love to reconcile.
(oDwif;ok;H abmfrsm; rcspfcifrESpfouf r&kdaoa=umif;w&m; 10 yg;rSm txufygw@kd rS
qef@usifbuf jzpfonf/)
(Ten dhammas/things that do not make a monk loved/respected by the fellow-
monks are opposite of the above.)
oDw awaZm Low degree of heat, cold.
oDwm / oD'g 7 wef – jrifhrkd&f awmifajcukd ywf0ikd f;aeaom awmifpOf 7 xyf  &Sd. / jrifhrkd&fawmifESifh
xdak wmifpOf 7 ck ] aygif; 8 ckw@kd . wpfckESifhwpfckt=um; wnfae vSnyfh wfaeaom a&t,Of
t0ef;t0dkif;=uD;rsm;ukd oDwm 7 wef[k ac: onf /
There are 7 mountain-ranges which circle the Mt. Meru successively. Seven
rivers flow/circle between each of them, thus seven circling-rivers. They are
called ‘the 7 cold-water-rivers (Theetar khun-hnit-tan in Burmese)’.
1/ v0% oDwm ] qm;t&om&Sd. 1: cold river Lavaṇa, (Salt taste)
2/ Op>K oDwm ] =uHt&om&Sd. 2: cold river Ucchu,
3/ ok&m oDwm ] ao&nft&om&Sd. 3: cold river Surā,
4/ om"d oDwm ] csKdjrdeft&om&Sd. 4: cold river Sādhi,
5/ '"d oDwm ] Ekd@"rf;t&om&Sd. 5: cold river Dadhi,
6/ 'k'< oDwm ] Ekd@&nft&om&Sd. 6: cold river Duddha,
7/ Zv oDwm ] &kd;&kd;a&t&om&Sd. / 7: cold river Jala.
oD&d Glory, splendor.
oD&d"rRmaomurif;=uD; omoemjyKapv$wfaom wkdif;rsm; (uk;d wkdif; ukd;Xme )
oDv ukd,fusifh Morality, moral conduct, virtue, rules of moral code,
verbal and bodily discipline.
oDv (ig;yg;oDv ponf) Precepts (five precepts etc.), moral guide-lines, ethical rules.
oDv 2 yg;pk Morality-sets of two kinds:
(u) 1/ pm&dwW oDv (a) 1: Morality by performing good things (keeping),
(aumif;rSK ukd usifhaqmif &rnfh oDv)
2/ 0g&dwW oDv / 2: morality by avoiding bad things (avoiding).
(raumif;rSK rS a&Smif=uOf &rnfh oDv) /
(c) 1/ tmbdormpm&du oDv (b) 1: good behavior,
2/ tm'd jA[Rp&d,u oDv / 2: the beginning of the life of purity.
(8) 1/ 0d&wd oDv (c) 1: abstinence,
2/ t0d&wd oDv / 2: non-abstinence.
(C) 1/ ed\dw oDv (d) 1: dependent,
2/ ted\dw oDv / 2: independent.
(i) 1/ umv y&d,Eœ oDv (e) 1: temporary,
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2/ tmyg%aumÉdu oDv / 2: lifelong.
(p) 1/ oy&d,Eœ oDv (f) 1: limited,
2/ ty&d,Eœ oDv / 2: unlimited.
(q) 1/ avmud, oDv (g) 1: mundane,
2/ avmukw&W oDv / 2: supramundane.
(Z) 1/ yuwd oDv (h) 1: natural morality,
2/ ynwWd oDv / 2: prescribed morality.
oDv 3 yg;pk Morality-sets of three kinds:
(u) 1/ [De oDv (a) 1: Inferior,
2/ rZPsdr oDv 2: medium,
3/ y%Dw oDv / 3: superior.
(c) 1/ twWm"dyaw,s oDv (b) 1: giving precedence to self,
2/ avmum"dyaw,s oDv 2: giving precedence to the world,
3/ "rRm"dyaw,s oDv / 3: giving precedence to the dhamma.
(*) 1/ y&mrÏ oDv (c) 1: adhered to,
2/ ty&mrÏ oDv 2: not adhered to,
3/ yÉdy`\'<d oDv / 3: tranquillized.
(C) 1/ 0dok'< oDv (d) 1: purified,
2/ t0dok'< oDv 2: unpurified,
3/ a0rwdu oDv / 3: dubious.
(i) 1/ aouQ oDv (e) 1: the trainer,
2/ taouQ oDv 2: the non-trainer,
3/ ae0aouQ emaouQ oDv / 3: the neither trainer nor non-trainer.
oDv 4 yg;pk Morality-sets of four kinds:
(u) 1/ [me bm*d, oDv (a) 1: Partaking of dwindling,
2/ Xdwd bm*d, oDv 2: of stagnation,
3/ 0daoo bm*d, oDv 3: of distinction,
4/ edaAŠ" bm*d, oDv / 4: of penetration.
(c) 1/ bduKQ oDv (b) 1: bhikkhus (fully-ordained monks),
2/ bduKQ eD oDv 2: bhikkhunīs (fully-ordained nuns)
3/ tEkyorÈM oDv 3: the not-fully admitted,
4/ *[Ï oDv / 4: the laity.
(*) 1/ yuwd oDv (c) 1: natural,
2/ tmpm& oDv 2: customary,
3/ "rRwm oDv 3: necessary,
4/ ykAŠ a[wku oDv / 4: due to previous causes.
(C) 1/ ygwdarmuQ oH0& oDv (d) 1: virtue of Pātimokkha restraint,
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2/ ÁjENd, oH0& oDv 2: of restraint of sense faculties,
3/ tmZD0 yg&dok'<d oDv 3: of purification of livelihood,
4/ ypP, oEMd\dw oDv / 4: of concerning requisites.
oDv 5 yg;pk Morality-sets of five kinds:
(u) 1/ y&d,Eœ yg&dok'<d oDv (a) 1: Virtue consisting in limited purification,
2/ ty&d,Eœ yg&dok'<d oDv 2: virtue consisting in unlimited purification,
3/ y&dykÀ yg&dok'<d oDv 3: virtue consisting in fulfilled purification,
4/ ty&mrÏ yg&do'k <d oDv 4: virtue consisting in unadhered-to purification,
5/ yÉdy`\'<d yg&dok'<d oDv / 5: virtue consisting in tranquilized purification.
(c) 1/ y[me oDv (b) 1: abandoning,
2/ a0&r%d oDv 2: refraining,
3/ apwem oDv 3: volition,
4/ oH0& oDv 4: restraint,
5/ t0DwduUr oDv / 5: non-trangression.
oDv 4 rsKd; Four kinds of morality:
1/ apwem oDv 1: volition,
2/ apwodu oDv 2: mental properties,
3/ oH0& oDv 3: restraint,
4/ t0DwduUr oDv / 4: non-trangression.
oDv 5 rsKd; (yg&dok'<doDv 5 rsKd; )
oDvuQef (oDvuQE< 0*~) ygVd The first book of the Long Discourses (Dīgha-nikāya),
consisting of 13 Discourses (suttas).
oDvukodkvf. tusKd;quf 10 yg; Ten successive profits of moral virtue:
1/ t0dy`Édom& - ESv;kH =unf&$ifjcif; 1: Freedom from remorse,
2/ ygarmZ… - 0rf;ajrmufjcif; 2: joy,
3/ yDwd – ESpfoufjcif; 3: rapture,
4/ y\'<d – jidrf;csrf;jcif; 4: calm,
5/ okc – csrf;omjcif; 5: happiness,
6/ orm"d – wnf=unfjcif; 6: concentration,
7/ ,xmblw^m%'\e – t&Sdukd t&Sdtwkid f; odjrifEkdifjcif;
7: knowing and seeing things as they really are,
8/ edAŠd'g – jiD;aiG@jcif; 8: fading of interest,
9/ 0d&m* - wyfrufrSKuif;jcif; 9: passionlessness,
10/ 0drkwd^W m%'\e – vGwfajrmufrSKukd odjrifjcif; /
10: liberation from knowing and seeing.
oDvusKd; ayguf ajymuf usm; Moral conducts/precepts which are broken,
are with hole, are spotted and are with gaps.
oDv*k%f 8 yg; Eight qualities of the moral persons:
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1/ tc¾ ] rusKd;aom *k%f 1: Unbroken moral conduct,
2/ tqd'N ] raygufaom *k%f 2: no-hole moral conduct,
3/ toAv ] rajymufaom *k%f 3: un-spotted moral conduct,
4/ turRmo ] rusm;aom *k%f 4: no-interval moral conduct,
5/ bkZdo ] udavomukd awmfvSefaom *k%f 5: against mental impurities,
6/ 0dnL yoÏ ] ynm&Sdrsm; csD;rGrf;tyfaom *k%f 6: praising by the wise,
7/ ty&mrÏ ] w%Sm 'dÏd wdk@jzifh rpGJvrf;aom *k%f 7: no-attachment,
8/ orm"d 00wWe ] orm"dukd jzpfapaom *k%f / 8: root/cause of concentration.
oDvpif=u,fa=umif; w&m; 4 yg; Four ways to purify morality:
1/ tvdk tmo,"mwfcH pif=u,fjcif; 1: Inclination to keep morality alive,
2/ olwyg;wkd@xHrS oDvoduQmyk'frsm;ukd cH,laqmufwnfjcif;
2: undertaking the precepts from others such as monk,
3/ odumQ yk'fukd rvGefusL;jcif; 3: no transgression,
4/ vGefusL;rdaomf aemufwzef rvGefusL;atmif =uKd;pm;xdrf;odrf;jcif; /
4: making amends in case of transgression.
oDvpif=u,fol vk&d mqENjynfh0a=umif; - w\ acg t,H ÁZPsd\wd oDv0awm apawmy%d"d
0dok'<wWm (*dvme'\eokwf / pdwW oH,kwW / oVm,we0*~ oH,kwWygVd)
Wishes of the virtuous are fulfilled due to their purities.
ÁZPswd bduQa0 oDv0awm apawmy%d"d 0do'k <wWm ('gElyywWo
d kwf / tÏuedygw / t*FkwW&ygVd)
The heart’s wish of one who is virtuous succeeds because of his purity.
oDvawmif; Request a monk to lead the precept to be observed.
oDv ay; Reciting/leading the precept-passages for lay-persons.
oDv jynfph kHjcif;. aumif;usKd; 5 yg; Five adventages of good conduct:
1/ pDyGg;a&; tqifajyjcif; 1: Gaining wealth,
2/ aumif;owif; ausmfapmjcif; 2: good reputation,
3/ y&dowfukd csOf;uyf&m Y &J&ifhjcif; 3: confidence in approaching whatever assemblies,
4/ rawG ra0 ao&jcif; 4: unconfused dying,
5/ aojyD;aemuf ok*wd a&mufjcif; / 5: good life after death.
oDvrusKd; rayguf rusm; rajymufjcif; (rusKd; rayguf rusm; rajymuf - oDvusifh0wfrsm; )
oDv rjynfhpkHjcif;. qkd;usKd; 5 yg; Five disadventages of bad conduct:
1/ pDyGg;a&; tqifrajyjcif; 1: Not gaining wealth,
2/ qk;d owif; ausmf=um;jcif; 2: bad reputation,
3/ y&dowfukd rcsOf;uyf&Jjcif; 3: no-confidence in approaching
whatever assemblies,
4/ awGawGa0a0 ao&jcif; 4: confused dying,
5/ aojyD;aemuf 'k*~wd a&mufjcif; / 5: bad life after death.
oDvr&Sdaomvlxuf oDvr&Sdaom&[ef;. omvGefcsuf 10 rsKd; (rdvdENyOS)
Ten qualities that distinguish an amoral monk from an amoral layman:
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1/ 'k\Dv - oDvr&Sdaom&[ef;onf bk&m;Y &kdaorSK&Sdjcif;
1: An amoral monk is full of respect for the Buddha;
2/ w&m;Y &kdaorSK&Sjd cif; 2: for the Dhamma;
3/ oHCmY &kdaorSK&Sjd cif; 3: for the Saṃgha (community of monks);
4/ oDwif;okH;az:wk@d Y &kdaorSK&Sjd cif; 4: for the fellow-monks.
5/ ydÉuwfpmay oif=um;jcif; 5: He studies the Scriptures.
6/ ydÉuwfpmayw&m; =um;emjcif; 6: He listens to the Dhamma.
7/ oDvysufaomfvnf; y&dwo
f wftv,fY oDv&Sd&[ef;toGifukd aqmifao;jcif;
7: Among a certain assembly, he fears reproach and looks like a moral monk.
8/ uJh&J@rSKrS a=umufaoma=umifh ukd,fESKwfudk apmifhpnf;ao;jcif;
8: He guards his body and speech due to the fear of criticism.
9/ urRÏmef;w&m;ukd a&S@&SKaompdwf &Sdao;jcif;
9: He likes to set his mind to meditation .
10/ oDvr&Sdaom&[ef;onf raumif;rSKyifjyKaomfvnf; ykef;v#Kd;uG,fv#Kd;jyKjcif; /
10: It he does any wrong, he is discreet.
oDv ,l Taking/observing precepts.
oDv&Sif Nun (literally, lady who has virtue).
oDv&Sif q&m=uD; Old nun.
oDv&Sif q&mav; Young nun.
oDv&Sdaom &[ef;tm; csOf;uyfukd;uG,&f aom tusKd; 5 yg; ('g,um 'g,dumrrsm;)
Five benefits for approaching a virtuous monk (for lay-persons):
1/ =unfnKdjyD; pdwf=unfvifjcif; - ewfjynfa&mufa=umif;
1: Peaceful mind that leads to the lower level of celestial being (heaven),
2/ &kdaojrwfEkd; &Sdckd;&jcif; - trsKd;jrwfa=umif;
2: reverence that leads to the high class/caste/rank,
3/ ESarsmap;eJrSKukd y,fazsmufEkdifjcif; - bkOf;=uD;a=umif;
3: getting rid meanness of, that leads to great power,
4/ tpGrf;&Sdoavmuf vSL'gef;&jcif; - ypPn;f csrf;oma=umif;
4: donating that leads to great wealth,
5/ w&m;pum; em=um; / ar;jref;&jcif; - ynm=uD;a=umif; /
5: listening to asking about dhamma that leads to great wisdom.
oDv0awm apawmy%d"d ordZPswd (oDvpif=u,fol vk&d mqENjynfh0a=umif; )
oDv onf – Virtue is:
oDvH ygum&uH – oDvonf tumt&H wHwikd f;wnf; (ty'ge ygVd)
the protection like a wall.
oDvH AvH ty`ÉdrH – oDvonf twlr&Sdaom pGrf;tm;wnf; (ax&*gxm ygVd)
uncomparable power.
oDvH ,m0Z&m om"k – oDvonf tkd;rif;&ifha&mfonfwikd fatmif aumif;jrwfaom w&m;wnf;
a good thing until oldage. (oH,kwW ygVd)
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oDvH a,m*d\ vuFma&m – oDvonf w&m;tm;xkwfaom a,m*D. tqifwefqmwnf;
a jewel/beautiful wearing for a yogi. ('DCedum,
oDvuQE<0*~ tÏuxm ygVd)
oDvH orŠvar0*~H – oDvonf jrwfaom &dumQ xkyf wnf; (ax&*gxm ygVd)
necessary/good thing for a journey.
oDvH okcgeH y&rH ed'geH – oDvonf csrf;omrSKrsm;. jrwfaom ta=umif;w&m;wnf;
perfect cause of happiness. (Ak'<0Ho ygVd)
oDvH aowk – oDvonf txGwftxdwf rSefuif;wnf; (ax&*gxm ygVd)
an eminent.
oDvH tZ&om – oDvonf rtkdra[mif;aom t&mwnf; (oH,kwW ygVd)
a thing never old.
oDv. tusKd;qufrsm; 19 yg; (tmuacF,sokwf - rZPsdred,m,f š tmucFokwf - t*FkwW&edum,ygVd)
Nineteen advantages of being a moral person:
1/ oDwif;okH;az:rsm;u cspfjrwfEkd;jcif; 1: Respected by the fellow-monks,
2/ ypPn;f av;yg; &vG,fjcif; 2: being obtainable the four requisits easily,
3/ tvSL&Sifrsm; tusKd;=uD;jcif;
3: great benefits for the donors/supporters/lay-persons,
4/ uG,fvGefjyD;aom rdrd.aqGrsKd;rsm; tusKd;rsm;jcif;
4: great benefits for relatives who had already passed away,
5/ a&mifh&JvG,fjcif; 5: easily contented,
6/ tcsrf;tyl a0befrSKpaom avmu"Hudk onf;cHEkdifjcif;
6: conquering heat, cold, illness, criticizing etc. with patience,
7/ raysmfarG@rSKukd vGefajrmufEikd fjcif; 7: conquering discontent and delight,
8/ a=umuf&GH@ xdyfvef@zG,frsm;ukd vGefajrmufEkdifjcif; 8: conquering fear and dread,
9/ &ly psmefav;yg; &Ekdifjcif; 9: four formed-jhāna,
10/ t&ly psmefav;yg; &Ekdifjcif; 10: four formless-jhāna,
11/ aomwmyef jzpfEkdifjcif; 11: stream-winner,
12/ ou'g*grf jzpfEkdifjcif; 12: once-returner,
13/ tem*grf jzpfEkdifjcif; 13: never-returner,
14/ Á'<d0d" wefckd;zefqif;EkdifrSK tbd^mOf&Ekdifjcif;
14: various kinds of supernormal power,
15/ 'dAŠaomw ] ewfem; tbd^mOf&Ekdifjcif; 15: divine ears,
16/ y&pdwW0dZmee ] olwyg;pdwft=uHoEd kdifrSK tbd^mOf&Ekdifjcif;
16: understanding the mind of other beings,
17/ ykaAŠed0gomEk\wd ] a&S;b0rsm;ukd jyefvnftrSwf&rSK tbd^mOf&Ekdifjcif;
17: recollection of many former lives,
18/ 'dAŠaomw ] ewfrsufpd tbd^mOf&Ekdifjcif; 18: divine eyes,
19/ tmo0uQ, ] tmoa0w&m; ukefcrf;rSK tbd^mOf&Ekdifjcif; (&[EœmjzpfEkdifjcif;) /
19: destruction of the mental taints/fluxes (arahant).
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oDv. tusKd;qufrsm; 10 yg; Ten successive benefits of good moral conduct:
1/ ukd,fusifhoDv&Sdjcif;a=umifh ESv;kH &$if=unfrSK t0dy`Édom& jzpfonf /
1: No remorse due to moral conduct,
2/ ESvkH;&$if=unfrSKa=umifh 0rf;ajrmufrSK ygarmZ… jzpfonf / 2: joy due to no remorse,
3/ 0rf;ajrmufrSKa=umifh ESpfoufrSK yDwd jzpfonf / 3: rapture due to joy,
4/ ESpfoufrSKa=umifh jidrf;csrf;rSK y\'<d jzpfonf / 4: calm due to rapture,
5/ jidrf;csrf;rSKa=umifh csrf;omrSK okc jzpfonf / 5: happiness due to calm,
6/ csrf;omrSKa=umifh wnf=unfrSK orm"d jzpfonf / 6: concentration due to happiness,
7/ wnf=unfrSKa=umifh trSeftwkdif;odjrifrSK ,xmblw^m%'\e jzpfonf /
7: knowing and seeing things as they really are due to concentration,
8/ trSeftwkdif;odjrifrSKa=umifh jiD;aiG@rSK edAŠd'g ESifh wyfrufjcif;uif;rSK 0d&m* tusKd;jzpfonf /
8: revulsion and passionlessness due to knowing and seeing things as they
really are,
9/ jiD;aiG@rSK wyfrufjcif;uif;rSKwkd@a=umifh vGwfajrmufrSK 0drkwdW ESifh vGwfajrmufrSKukd odaom^m%f
0drkwd^W m%'\e tusKd;jzpfonf /
9: liberation and knowledge and insight to liberation due to revulsion and
passionlessness,
10/ xko
d @kd oDvpif=u,frSKa=umifh aemufqkH;Y t&wWzkdvf (&[Eœmjzpfonf) txdqkdufa&mufEkdifonf /
10: thus, good moral conduct leads to arahant-hood at last.
(oDvr&Sdjcif;. tusKd;qufrsm; onf txufygwkd@rS qef@usifbufjzpfonf/)
(Ten successive defects of bad conduct are opposite of the above.)
oD0vd &Sif – ypPnf;vmbfvmb aygrsm;jcif;Y {w'*f&aom &[Eœmrax&fjzpfonf / ckESpfESpf ESifh ckESpf&uf
trd0rf;Y aejyD;rS zGg;jrifonf / ukd&if0wf&ef qHcsaepOfrSmyif aomwmyef t&d,mjzpfonf /
Sīvali: He was bestowed as a person who received the most of four requisites
among monks. He was born after seven years and seven days in his mother’s
womb. He became stream-winner-ship while his head was shaved to be a novice.
oD0vd &Sif – rdrd. bkef;uHukd pkHprf;=unfrh SK 8 =udrf
Sīvali: self-investigation of his own good kamma for eight times:
1/ t&Sifonf [dr0Eœmawmok@d &[ef; 500 ESifhawmvrf;c&D;jzifh =uGawmfrlpOf vrf;c&D;twGif;
yanmifyif apmifhaeaom &kuQpkd;ewfu 7 &ufwkdifwkdif qGrf;paom tvSL'ge ay;vSLonf
(yxr t=udrf)
1: He headed 500 monks to Mt. Himavanta through a thick forest; a spirit of
certain banyan tree offered/served food etc. all monks on the way (first time);
2/ tvm;wl - y¾0awmifo@kd =uGawmfrlpOf ('kwd, t=udrf)
2: the same happened while he accompanied by 500 monks as well went to Mt.
Paṇḍava (second time);
3/ t&pd0wDjrpfod@k =uGawmfrlpOf (wwd, t=udr)f 3: to River Aracivatī (third time);
4/ 0&om*&rnfaom ork'N&mokd@ =uGawmfrlpOf (pwkwˆ t=udrf)
4: to ocean Varasāgara (fourth);
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5/ [dr0Eœmawmifodk@ =uGawmfrlpOf (yÌr t=udrf) 5: to Mt. Himavanta (fifth);
6/ q'Neftkdifokd@ =uGawmfrlpOf (qÏr t=udrf) 6: to Chanddanta lake (sixth);
7/ *E<rm'eawmifokd@ =uGawmfrlpOf (owWr t=udrf) 7: to Mt. Gandhamādana (seventh);
8/ t&Sifa&0w oDwifokH;&m &Sm;awmokd@ =uGawmfrlpOf (tÏr t=udrf) /
8: to a wood where Arahant Revata stayed (eighth time).
oD[kdVf u|ef; trnf 7 rsKd; The seven different names of the Island Laṅkā:
1/ vuFm'Dy ] vif;,if&GufESifh wlaomu|ef; 1: Laṅkā Dīpa = Sail Island,
2/ wrŠ (yg%d) 'Dy ] ajreDaom u|ef; 2: Tamba Dīpa = Red-soil Island,
3/ oD[V 'Dy ] jcaoFh u|ef; 3: Sīhaḷa Dīpa = Lion Island,
4/ =oZm'Dy ] ajr=oZmaumif;aom u|ef; 4: Ojā Dīpa = Fertile Island,
5/ 0&'Dy ] jrifhjrwfaom u|ef; 5: Vara Dīpa = Great Island,
6/ r¾v'Dy ] =unfvifaom u|ef; 6: Maṇḍala Dīpa = Clear Island,
7/ oD&d vuFm ] usufoa&&Sdaom u|ef; / 7: Sīri Laṅkā = Glorious Island.
oD;jcm;cGifhjyKxm;aom (=o'd\ ynwWu
d xm) 7 rsKd;
Seven situational allowances regarding vinaya rules:
1/ Asm"d – tema&m*gtvku d f cGifhjyKjcif; 1: Allowance due to disease,
2/ yk*~v – yk*~Kdvfa&; tajctaetvkduf cGifhjyKjcif; 2: to personality,
3/ umv - tcsdefumvtvku d f cGifhjyKjcif; 3: to time,
4/ or, - tajctae / &moDtvkduf cGifhjyKjcif; 4: to condition/season,
5/ a'o – ae&ma'otvku d f cGifhjyKjcif; 5: to location,
6/ 0o – qD okH;aqmifjcif;tvkduf cGifhjyKjcif; 6: allowance of certain forbidden oil,
7/ aboZ… - aq;tjzpf cGifhjyKjcif; / 7: due to health-reason.
okc Happiness, pleasure, joy.
okc 2 rsKd; tkyfpkrsm; Sets of two kinds of happiness:
(u) *d[d okc – vl@ csrf;om (a) Happiness of lay-person,
(c) yAŠZdw okc – &[ef; csrf;om (b) of recluse.
(u) umr okc – umr*k%f csrf;om (a) of sensuality,
(c) aeuQr okc –
umr*k%fawmrSxGufajrmufrSK csrf;om (b) of renunciation.
(u) Oy"d okc – udavom&Sd csrf;om (a) of mental defilements,
(c) ed&ky"d okc – udavomrJh csrf;om (b) of without mental defilements.
(u) omo0 okc – tmo0&Sd csrf;om (a) of mental cankers,
(c) temo0 okc – tmo0rJh csrf;om (b) of without mental cankers.
(u) omrdo okc – ypPnf;&Sd csrf;om (a) of carnal,
(c) ed&mrdo okc – ypPn;f rJh csrf;om (b) of non-carnal.
(u) t&d, okc – jzLpif csrf;om (a) of noble ones,
(c) te&d, okc – rjzLpif csrf;om (b) of ordinary ones.
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u) um,du okc – ukd,f csrf;om (a) of body,
(c) apwodu okc – pdwf csrf;om (b) of mind.
(u) oy`Dwdu okc – yDwd&Sd csrf;om (a) of rapture,
(c) edy`Dwdu okc – yDwdrJh csrf;om (b) of without rapture.
(u) omw okc – om,mrSK csrf;om (a) of pleasant feeling,
(c) OayuQm okc – vSspfvSsL&SKrSK csrf;om (b) of equanimity.
(u) orm"d okc – wnf=unfrSK csrf;om (a) of concentration,
(c) torm"d okc – rwnf=unfrSK csrf;om (b) of without concentration.
(u) oy`Dwdum&rR% okc – yDwdtm&kH&Sd csrf;om (a) of rapture-objects,
(c) edy`Dwdum&rR% okc – yDwdtm&kHrJh csrf;om (b) of without rapture-objects.
(u) omwm&rR% okc – om,mrSKtm&kH&Sd csrf;om (a) of pleasant-objects,
(c) OayuQm&rR% okc – vSspfvSsL&SKrSKtm&kH&Sd csrf;om (b) of calm-objects.
(u) &lyg&rR% okc – &kyftm&kH csrf;om (a) of physical objects,
(c) t&lyg&rR% okc – pdwftm&kH csrf;om (b) of mental objects.
okc 3 yg;
1/ omrdo okc – ypPnf;&Sd csrf;om 1: Happiness of carnal,
2/ ed&mrdo okc – ypPnf;rJh csrf;om 2: of non-carnal, of spiritual,
3/ ed&mrdom ed&mrdow& - &[Eœm. &m* a'go ponf uif;uGmaom csrf;om /
3: of arahant due to destruction of lust, anger etc.
okc 4 yg; Four kinds of happiness:
1/ bk&m;&Sif yGifhay:jcif;onf csrf;om. 1: Apperance of the Buddha,
2/ olawmfaumif;w&m; em=um;&jcif;onf csrf;om. 2: listening to the true dhamma,
3/ oHCmawmfrsm; nDnGwfrSKonf csrf;om. 3: unity of the monks,
4/ nDnGwfpGm usifh=uHaexkdif=ujcif;onf csrf;om. / 4: living harmoniously.
okc 4 yg; (csrf;om 4 rsdK; )
okcrdef Man of wisdom/learning.
okckr Subtle, deligate.
okckr ynm Fine arts.
okckrmvwm *k%f The quality of simple and harmonious words used in writing.
ok*wd Plesant existence/abode, i.e., human, celestial and Brahma.
okp&kduf Good/wholesome deed, perfect act.
okp&kduf 10 yg; (urRyx w&m; 10 yg; - ukokdvf  / ukov urRyx w&m; 10 yg; )
okZmwm olaX;orD; - bk&m;tavmif; bk&m;jzpfrnfah e@Y qGrf;uyfvSLaom trsKd;orD;
Sujātā: a wealthy lady who offered lunch to Buddha-to-be on the day
Lord Buddha attained enlightenment.
okZmwm olaX;orD;. qGrf; (pkEN. y&dedAŠmefpH0ifcgeD; qufuyfaom - qGrf;ESifh okZmwm. )
okOf / okOf; Become extinct, extinction, disappearing.
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okn Zero, emptiness, nothingness, voidness.
okn urBm The world-cyrcle no Buddha appears.
oknw Emptiness, voidness, devoidness, zeroness.
oknwmEky\em Contemplation on voidness.
okwf / okweW f Discourse, saying, speech, sermon.
okwf 3 usrf; (edum,f 5 &yf ydÉuwf - 'DCedum,f - )
okwf ygax,s (ygax,s 0*~ ygVd )
okwf r[m0g (r[m0*~ / r[m0g / okwfr[m0g - 'DCedum,f - ygVd )
okwf oDvuQef (oDvuQef - oDvuQE< 0*~ - ygVd )
okw Knowledge, learning.
okwWefwpfckukd a[mjcif;ta=umif; 4 rsKd; (w&m;a[mjcif; - okwWedauQy - 4 rsKd; )
okwWedauQy 4 rsKd; (w&m;a[mjcif; - okwWedauQy - 4 rsKd; )
okwWedygw ygVd - okwfawmftyk fpk[k t"dy`g,f&o
Sd nf / 0*f (tkyfpk) 5 ckyg0ifonf / Tusrf;Y vlwkd@owfrSwf
xm;aom trsKd;tEG,f ,kwfjrwfonfrSm t"dur[kwf / yk*~Kv d fwpfOD;csif;. ukd,fusifhw&m;onfom
t,kwf tjrwfukd qkH;jzwf. – [laom pum;awmfrsm;yg0ifonf /
Sutta-nipāta: It means ‘Group of Suttas’. It has five chapters. Such teaching as
“a person’s status of low or hight is not depended upon his so-called caste,
but upon his morality” is emphasized in this volume.
okwd Hearing, sound.
okawoe Research.
okawoD Researcher, research scholar.
ok'<d – pif=u,fjcif; - 4 yg; Four kinds of purifications:
1/ a'oem ok'<d – ygwdarmuQoH0&oDv pif=u,fjcif; 1: Purification by the teaching,
2/ oH0& ok'<d – rsufpdpaomÁajENrsm; apmifhpnf; pif=u,fjcif; 2: by restraint,
3/ y&da,Ïd ok'<d – toufarG; 0rf;ausmif;rSK pif=u,fjcif; 3: by search,
4/ ypPa0uQ%m ok'<d – ypPn;f av;yg;ukd qifjcifokH;aqmif pif=u,fjcif; / 4: by reviewing.
ok"rRmZ&yf – wmowd HomewfjynfY ewfw@kd pnf;a0;&mae&m jyom'f
Sudhammā: The name of a mension where the deities of ‘Thirty-three Gods
Realm’ meet/held meeting, assembly hall in Tāvatiṃsā-heaven.
ok"rRmobif – ewfjynf jA[Rmjynftm;vkH;wkd@Y Tw&m;obif&Sd=uonf /
There are dhamma-gatherings in all celestial abodes, called Sudhammā.
okemy& Eœwikd f; Land, west of Irawwaddy River. (Traditionally)
okemy& Eœwikd f;om;wk@d tay: &SifykÀ. ESv;kH oGif; (ykÀ - &Sif / okemy& Eœ / . ESv;kH oGif; )
ok"mbkwf Ambrosia.
okaAm"mvuFm&usrf; (tvuFm - okaAm"mvuFm& - usrf; )
okb&mZm Grave digger, persons who work at the cametery.
okr*Fv Auspicious event, blessing acts.
ok&mar&,uH ajrmufjcif;. t*Fg 4 yg;
[588]
Four conditions to be guilty of ‘using intoxicants and drugs’:
1/ ao&nf rl;,pfaq; jzpfjcif; 1: being intoxicants and drugs,
2/ rl;,pfvkdpdwfjzifh aomufokH;jcif; 2: wanting to be intoxicated,
3/ aomufoHk;&ef vkHvjyKjcif; 3: trying to do so,
4/ aomufoHk;rSD0Jjcif; / 4: intoxicating.
ok0Àvdyf (vdyd) Inscription on gold foil.
ok0À omr (ok0Ào#rf) Zmwf  The third of the ten great Jātakas.
ok;H q,fwpfbkH (bkH 31 )
ok;H q,f ESpf aumÏmo The thirty-two body-parts:
1/ auom ] qHyif 1: Head-hairs,
2/ avmrm ] tar$; 2: body-hairs,
3/ ecg ] ajconf; vufonf; 3: nails,
4/ 'Eœm ] oGm; 4: teeth,
5/ wapm ] ta& 5: skin,
6/ rHoH ] tom; 6: flesh,
7/ ESm&k ] ta=um 7: sinews,
8/ tÏd ] t&kd; 8: bones,
9/ tÏd rdÍH ] &kd;wGif;jcifqD 9: bone-marrow,
10/ 0uUH ] tnSKd @ 10: kidneys,
11/ [',H ] ESvH;k 11: heart,
12/ ,ueH ] toJ 12: liver,
13/ udavmruH ] tajrS; 13: diaphragm,
14/ yd[uH ] tzsOf; 14: spleen,
15/ yy‰goH ] tqkyf 15: lungs,
16/ tEœH ] tlr 16: large intestines,
17/ tEœ *k%H ] tlord f 17: small intestines,
18/ O'&d,H ] tpmopf 18: contents of the stormach,
19/ u&DoH ] tpma[mif; 19: feces,
20/ rwˆv*k F H ] OD;aESmuf 20: brain,
21/ ydwHW ] onf;ajc 21: bile,
22/ aorSH ] ovdyf 22: phlegm,
23/ ykaAŠm ] jynf 23: pus,
24/ avm[dwH ] aoG; 24: blood,
25/ aoa'g ] acsG; 25: sweat,
26/ ara'g ] tqDcJ 26: fat,
27/ t\k ] rsuf&nf 27: tears,
28/ 0om ] qD=unf 28: grease,
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29/ acaVm ]wHawG; 29: spittle,
30/ odCmF %dum ] ESyf 30: snort,
31/ vodum ] tap; 31: oil of the joints,
32/ rkwHW ] usifi,f / 32: urine.
(eHygwf 1/ auom ] qHyif rS 20/ rwˆv*k F H ] OD;aESmuf txd 20 wk@d onf yx0D-ajr"mwf 20 rsKd;
jzpfonf ? eHygwf 21/ ydwWH ] onf;ajc rS 32/ rkwWH ] usifi,f txd 12 wk@d onf tmayg-a& "mwf
12 rsKd;jzpfonf )
(Numbers, 1 to 20 = 20, are mainly earth-elements and 21 to 32 = 12,
are mainly water-elements.)
ok;H q,fESpfyg;aom a,mufsm;jrwf vuQ%m (vuQ%mawmf 32 yg; )
ok;H q,f &Spfjzm r*Fvm (r*Fvm w&m; 38 yg; )
ok;H yg;aom uyf (uyf 3 yg; )
ok;H oyf&ef w&m;rsm; (orRoe^m%f okH;oyf&ef w&m;rsm; )
oluef;ukd oluef;u OD;aqmifonf Oyrm (aw0dZ…okwf / 'DCedum,)
oluef;rsm; qifprf;onfh Oyrm The blind men who touched an elephant:
1/ qif. eHyg;ukd prf;rdaom oluef; - qifonf wHwikd f;ESifhwl. /
1: A blind man who touched its (elephant’s) broad and study side said,
“An elephant is like a wall.”;
2/ qif. tpG,fukd prf;rdaom oluef; – qifonf vSEH Sifhwl. /
2: who touched its task said, “An elephant is like a spear.”;
3/ qif. ESmarmif;ukd prf;rdaom oluef; – qifonf ajrGESifhw.
l /
3: who touched its truck said, “An elephant is like a snake.”;
4/ qif. ajcaxmufukd prf;rdaom oluef; – qifonf opfyif (yifpnf) ESifhwl. /
4: who touched its knee said, “An elephant is like a tree.”;
5/ qif. em;&Gufukd prf;rdaom oluef; – qifonf ,yfawmifESifhwl. /
5: who touched its ear said, “An elephant is like a fan.”;
6/ qif. tjrD;ukd prf;rdaom oluef; – qifonf =uKd;ESifhwl. /
6: who touched its tail said, “An elephant is like a rope.”
olc;kd =uD; 5 a,muf (omoemawmfY olc;kd =uD; 5 a,mufvnf; )
Five great robbers:
1/ 0dored\dw ] jrpf=um;awmif=um; wkd@ukd trSDjyKjyD; wkdufckduf vk,laomolckd;=uD;
1: Great robber relying on uneven ways such as mountain,
2/ *[eed\dw ] awm=uD; jrufjcKHykwf wk@d ukd trSDjyKjyD; wkdufckduf vk,laomolc;kd =uD;
2: on thick grass and forest,
3/ Av0ed\dw ] rif; trwfpaom tm%mykdifwkd@tm; aemufcHtrSDxm; tm;ukd;&SdjyD; wkdufckduf
vk,laomolc;kd =uD;
3: on the power of king, minister and authority (as his back-support),
4/ abm*pm*D ] ypPn;f OpPmtm;ukd;jzifh tEkdiftxuf &,laom olckd;=uD;
[590]
4: on their wealth/richness,
5/ {upm&D ] taz:ryg wpfa,mufwnf; wkdufckduf &,laom olc;kd =uD; /
5: robber doing himself.
olc;kd wk@d . tajccHoabm 5 yg; Five general characteristics of thieves:
1/ olwyg;ypPnf;ukd tvkd&Sdjcif; 1: Thief’s aim: booty,
2/ ykef;atmif;enf;ukd avhvmjcif; 2: quest: capture,
3/ vufeufv#ifwnf&m&Sdjcif; 3: resolve: weapon/a caravan,
4/ trkdufarSmifukd ESv;kH oGif;jcif; 4: want: darkness,
5/ yef;wkid f – ypPnf;ykdif&Sif rjrifapvkdjcif; / 5: ideal: not to be seen.
olaX;=uD; (r[momv) 3 rsKd; Three super-rich persons:
1/ cwWd, r[momv ] ukaÉ w&mausmf csrf;omol
1: Khattiya Mahāsāla = roughly over $ 10 billion in wealth,
2/ jA[R% r[momv ] ukaÉ &Spfq,fausmf csrf;omol
2: Brahmaṇa Mahāsāla = roughly over $ 8 billion in wealth,
3/ *[ywd r[momv ] ukaÉ av;q,fausmf csrf;omol /
3: Gahapati Mahāsāla = roughly over $ 4 billion in wealth.
olaX;=uD; 5 a,muf (AdrŠdom&rif;=uD;.) Five super-rich persons of King Bimbisāra:
1/ aZmwdu 1: Jotika,
2/ ZÉdv 2: Jaṭila,
3/ ar¾u 3: Meṇḍaka,
4/ ykÀ 4: Puṇṇa,
5/ umu0vd, / 5: Kākavaliya.
olaX;wk@d . tajccHoabm 5 yg; Five general characteristics of householders/the rich:
1/ pnf;pdrfukd tvk&d Sdjcif; 1: Householder’s aim: wealth,
3/ tod twwfynm wnf&m&Sdjcif; 3: resolve: craft,
4/ pDyGg;a&;tvkyfupd Pukd ESv;kH oGif;jcif; 4: want: work, business,
5/ yef;wkid f – tvkyfudpP jyD;pD;jcif; / 5: ideal: work-end, successful business.
olwyg; om;r,m;jypfrSm;rSKuHajrmufjcif;. t*Fg 4 yg; (umarok rdp>mpm&uHajrmufjcif;. t*Fg 4 yg; )
olwyg;toufowfrSK uHajrmufjcif;. t*Fg 5 yg; (yg%mwdygw uHajrmufjcif;. t*Fg 5 yg; )
olawmfaumif; Moral person, worthy/holy/matured person, good man.
olawmfaumif;pdwf r&Sdaom &[ef;. oabmxm; (oy`K&dookwf / Oy&dyÀmoygVd)
The character of an untrue man/monk:
1/ jrwfaom trsKd;rS &[ef;jyKjyD; tjcm;&[ef;rsm;tay: trsKd;rmefwufum rdrdu,
kd fukd csD;ajrSmuf
olwyg;wkd@tm; ESdrfcs. /
1: A certain monk from an aristocratic family considers himself as superior and
others as inferior, then he lauds himself and disparages other monks.
2/ =uD;us,faomtrsKd;rS &[ef;jyKjyD; tjcm;&[ef;rsm;tay: trsKd;rmefwufum rdrdud,
k fukd
[591]
csD;ajrSmuf olwyg;wk@d tm; ESdrfcs. / 2: ….. from a great family considers …..
3/ OpPm&SdaomtrsKd;rS &[ef;jyKjyD; tjcm;&[ef;rsm;tay: trsKd;rmefwufum rdrdu,
kd fukd
csD;ajrSmuf olwyg;wk@d tm; ESdrfcs. / 3: ….. from a wealthy family considers …..
4/ rGefjrwfaomtokH;taqmif&SdaomtrsKd;rS &[ef;jyKjyD; tjcm;&[ef;rsm;tay: trsKd;rmef
wufum rdrdudk,fukd csD;ajrSmuf olwyg;wk@d tm; ESdrfcs. /
4: ….. from an influential family considers …..
5/ &[ef;onf rdrdxif&Sm;ausmfapm tjcHt&Hrsm;jcif;ukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf
5: A certain monk who is well known and famous considers himself as superior
and others as inferior, then he lauds himself and disparages other monks.
6/ &[ef;onf rdrdypPnf;av;yg; aygrsm;onfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 6: ….. who gains the four requisites abandantly considers …..
7/ &[ef;onf rdrdt=um;tjrifrsm;onfukd ta=umif;jyKjyD; rdrdud, k fukd csD;ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 7: ….. who has great knowledge considers …..
8/ &[ef;onf rdrd0denf;aqmifonfukdta=umif;jyKjyD; rdrdukd,fudk csD;ajrSmuf olwyg;wkd@tm; ESdrfcs.
8: ….. who is expert in the vinaya considers …..
9/ &[ef;onf w&m;aumif;aumif;a[mwwfonfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf
olwyg;wkd@tm; ESdrfcs. / 9: ….. who preaches the dhamma well considers …..
10/ &[ef;onf rdrd t&nuif "kwifaqmifonfukd ta=umif;jyKjyD; rdrdu, kd fukd csD;ajrSmuf
olwyg;wkd@tm; ESdrfcs. / 10: ….. who is a forest dweller considers …..
11/ &[ef;onf rdrd yHou k l"kwifaqmifonfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 11: ….. who is a refuse-rag wearer considers …..
12/ &[ef;onf rdrd yd¾ywf"kwifaqmifonfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 12: ….. who is a alms-foot eater considers …..
13/ &[ef;onf rdrd &kurQ l"kwifaqmifonfudk ta=umif;jyKjyD; rdrdukd,fukd cs;D ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 13: ….. who is a tree-root dweller considers …..
14/ &[ef;onf rdrd ok\mef"kwifaqmifonfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 14: ….. who is a charnel-ground dweller considers …..
15/ &[ef;onf rdrd taABmumodu"kwifaqmifonfukd ta=umif;jyKjyD; rdrdud, k fukd csD;ajrSmuf
olwyg;wkd@tm; ESdrfcs. / 15: ….. who is an open-air dweller considers …..
16/ &[ef;onf rdrd aeoZ…u"kwifaqmifonfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;
wk@d tm; ESdrfcs. / 16: ….. who is a continual sitter considers …..
17/ &[ef;onf rdrd ,xmoEœxdu"kwifaqmifonfukd ta=umif;jyKjyD; rdrdud, k fukd csD;ajrSmuf
olwyg;wkd@tm; ESdrfcs. 17: ….. who is an any-bed user considers …..
18/ &[ef;onf rdrd {umoeduf"kwifaqmifonfukd ta=umif;jyKjyD; rdrdu, kd fukd csD;ajrSmuf
olwyg;wkd@tm; ESdrfcs. / 18: .. … who is a one-section eater considers …..
19/ &[ef;onf rdrd yxr psmef&onfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;wkd@tm; ESdrfcs. /
19: ….. who has gained the first Jhāna considers …..
[592]
20/ &[ef;onf rdrd 'kw,
d psmef&onfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;wkd@tm; ESdrfcs. /
20: ….. who has gained second the Jhāna considers …..
21/ &[ef;onf rdrd wwd,psmef&onfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;wkd@tm; ESdrfcs./
21: ….. who has gained the third Jhāna considers …..
22/ &[ef;onf rdrd pwkwˆpsmef&onfukd ta=umif;jyKjyD; rdrdudk,fukd csD;ajrSmuf olwyg;wkd@tm; ESdrfcs. /
22: ….. who has gained the fourth Jhāna considers …..
23/ &[ef;onf rdrd tmumomeÌm,wepsmef&onfukd ta=umif;jyKjyD; rdrdukd,fukd csD;ajrSmuf
23: ….. who has gained the infinite space Jhāna considers …..
24/ &[ef;onf rdrd 0dnm%Ìm,wepsmef&onfukd ta=umif;jyKjyD; rdrdu,
kd fukd csD;ajrSmuf
24: ….. who has gained the infinite consciousness Jhāna considers …..
25/ &[ef;onf rdrd tmudÌnm,wepsmef&onfukd ta=umif;jyKjyD; rdrdud,
k fukd csD;ajrSmuf
25: ….. who has gained the nothingness Jhāna considers …..
26/ &[ef;onf rdrd ae0onmemonm,wepsmef&onfukd ta=umif;jyKjyD; rdrdukd,fukd csD;ajrSmuf
26: ….. who has gained the neither-perception-nor-non-perception Jhāna
considers …..
olawmfaumif;pdwf&Sdaom &[ef;. oabmxm; (oy`K&dookwf / Oy&dyÀmoygVd)
The character of a true man:
1/ jrwfaom trsKd;rS &[ef;jyKjyD; ‘trsKd;jrwf&jkH zifh udavomrukefcrf; / w&m;ESifh av#mfpGmusifhrS
udavomukefcrf;rnf’ [kcH,ljyD; aumif;pGmusifh. / tjcm;&[ef;rsm;tay: rmefrwuf /
rdrdud,
k fukd rcsD;ajrSmuf / olwyg;wkd@tm; rESdrfcs /
1: A certain monk from an aristocratic family considers himself thus, “Because
of one’s aristocratic family, the states of greed, hatred and delusion cannot be
destroyed.” Thus, he practices the dhamma well. He does not laud himself nor
disparage other monks.
eHygwf 2 rS 26 txd - txufygaz:jyygw@kd enf;wl / ,ckeHygwf 1 oabmoGm;twkid f;jzpf=uonf /
The same way, as no. 1., should be applied from no.2. to no. 26. of the above.
27/ olawmfaumif;&[ef;onf onma0'emwk@d .csKyf&m eda&m"ormywfokd@a&muf. /
tmoa0gukefcrf;jyD; &[Eœmjzpfavawmh. /
27: The certain true monk has attained the cessation of perception and feeling.
He totally gets rid of the taints and becomes an arahant.
olawmfaumif;wkd@. tajym 4 rsKd; Four ways of speech by the good:
1/ jrifrS jrifonf[kajymjcif; 1: Speaking the seen as seen,
2/ =um;rS =um;onf[kajymjcif; 2: heard as heard,
3/ awG@rS awG@onf[kajymjcif; 3: sensed as sensed,
4/ odrS odonf[kajymjcif; / 4: cognized as cognized.
[593]
olawmfaumif;wkd@tm; aygif;oif;qnf;uyf&jcif;. tusKd; (rm*¾d,okwf / rZPsdryÀmoygVd)
Seven benefits of association with the virtuous
(Māgaṇḍhiya Sutta, Majjhima-paṇṇāsa Pāḷi):
1/ olawmfaumif;wkd@tm; csOf;uyfjcif;a=umifh olawmfaumif;w&m; em=um;&. /
1: You hear the true Dhamma by association with the virtuous.
2/ olawmfaumif;w&m; em=um;jyD; w&m;awmftwkdif; usifh=uHEkdif. /
2: You practice the true Dhamma by hearing it,
3/ w&m;awmftwkid f; usifh=uHjyD; - Tonfwkd@um; udavoma&m*g tem ql;ajiSmifhwkd@wnf; /
Tonfwkd@um; udavoma&m*g tem ql;ajiSmifhw@kd t=uGif;rJh csKyf&muke&f mwnf;[k
uk,
d fwkdif odjrifEkdif. /
3: You know and see yourself through practice that “These are diseases,
tumours and darts (i.e., mental defilements). Now they did cease without
remainder.”
4/ xkdokd@odjrifjyD; pGJvrf;rSK Oyg'gefcsKyfjcif;a=umifh aemufwzefjzpfrSK b0 csKyf. /
4: With the cessation of clinging, being ceases.
5/ b0 jzpfrSKcsKyfjcif;a=umifh ZmwdaemifpwifjzpfvmrSK csKyf. /
5: With the cessation of being, birth ceases.
6/ ZmwdcsKyfjcif;a=umifh tkd em ao ylaqG; ikda=uG; ukd,fpdwfqif;&J jyif;pGmyifyef;jcif;wkd@ csKyfuek f. /
6: With the cessation of birth, ageing, death, sorrow, lamentation, pain, grief
and despire cease.
7/ qif;&Jtm;vkH; csKyfqkH;avawmh. /
7: Such is the cessation of whole mass of suffering.
olawmfaumif;wkd@tm; aygif;oif;qnf;uyf&jcif;. tusKd; 7 yg;
(oABdokwf ESifh od0okwf / o*gxm0*~ oH,kwWygVd)
Seven benefits of association with the virtuous
(Sabbhi Sutta, Sagāthā-vagga Saṃyutta):
1/ jrifhjrwfaomtjzpfukd &Ekdifjcif; 1: Becoming better, never worse,
2/ ynm^m%f&Ekdifjcif; 2: gaining wisdom,
3/ aomujidrf;Ekdifjcif; 3: no sorrow,
4/ aqGrsKd;rsm; vlrsm;tv,f wifhw,fjcif; 4: shaining relation with others,
5/ ok*wdb0 a&mufEkdifjcif; 5: going to the good destination,
6/ oufomaxmufwnf&m &Ekdifjcif; 6: abiding peacefully,
7/ qif;&J'kuQtaygif;rS vGwfajrmufEkdifjcif; / 7: releasing from all suffering.
olawmfaumif;wkd@tm; jypfrSm; qJa&;aom&[ef;. tjypf 10 rsKd;
Ten disadvantages of a monk who abuses the virtuous:
1/ r&ao;aom aus;Zl;w&m;ukd r&jcif; 1: Not attaining the unattained,
2/ &jyD;aom w&m;rS qkwf,kwfjcif; 2: falling back from the attained,
3/ olawmfaumif;w&m; rjzLpifjcif; 3: not clear dhamma,
4/ olawmfaumif;w&m;ukd txif=uD;umr#jzpfjcif; 4: over-proud about the dhamma,
[594]
5/ raysmfarG@yJ omoemawmfY ae&jcif; 5: following the dhamma without delight,
6/ tmywf=uD;wpfckckudkvnf; usL;vGefwwfjcif; 6: committing the foul sins (āpatti),
7/ tuk&cufaom tema&m*g&&Sdjcif;
7: getting/infecting sickness/disease not easy to be cured,
8/ &l;oGyfEkdifjcif; 8: distressed mind,
9/ awGa0pGm uG,fveG f&jcif; 9: dying with delusion,
10/ aojyD;aemuf tyg,fa&muf&jcif; / 10: woeful state after death.
olawmfaumif;rsm; raexkdifoihfaom ae&m 4 rsKd; Four locations the virtuous should not live:
1/ olawmfaumif;rsm;tm; &kdaojrwfE;kd jcif; r&Sdaomae&m
1: The location where the virtuous are not respected and hornored,
2/ olawmfaumif;rsm;tm; raxrJhjrifjyKaomae&m
2: where the virtuous are looked down upon,
3/ ol,kwfrmrsm;tm; &kdaotavxm;=uaomae&m
3: where the evil are respected and honored,
4/ ysif;ol =uKd;pm;ol - ynmrJhol ynm&Sdol - rkdurf Jol vdrfrmolwd@k ukd wef;wlxm;aomae&m /
4: where the lazy and the energetic, the dull and the wise, the bad and the good
etc. stand in the same level.
olawmfaumif;rsm; avmu"H &Spfyg;ESifh awG@u ESvkH;oGif;ykH
('kwd,avmu"rRokwf / tÏuedygw / t*FkwW&ygVd)
The reflection of the virtuous while they face the eight worldly things:
aom p acg tedapPm 'kauQm 0dy&d%mr"arRm /
avmu"H w&m; &Spfygonf rjrJ qif;&J. azgufjyefwwfaom oabm&Sd. /
“The eightfold worldly thing is impermanent, suffering and subject to change.”
olawmfaumif; vuQ%m 4 yg; (ol,wk frm vuQ%m 4 yg; )
olawmfaumif; vuQ%m 8 yg; (plVykÀrokwf / Oy&dyÀmoygVd)
Eight qualities of a true man (of the virtuous):
1/ o'<rR - olawmfaumif;w&m; - ESifh jynfph kHjcif; / qkv
d kdonfrSm o'<g [d&D =owy` A[k\kw
0D&d, owd ynm wk@d ESifh jynfph kHow
l nf; /
1: Possession of good qualities, i.e., faith, shame, fear of wrongdoing, vast
learning, energy, mindfulness and wisdom,
2/ oy`K&do bwWd - olawmfaumif;wk@d tm; csOf;uyfjcif; - qkdvkdonfrSm o'<g [d&D =owy`
A[k\kw 0D&d, owd ynm wkd@ESifh jynfhpkHaomolw@kd tm; csOf;uyfjcif;wnf; /
2: association with the virtuous, i.e., with those who have faith, shame, fear
of wrongdoing, vast learning, energy, mindfulness and wisdom,
3/ oy`K&do pdEDœ - olawmfaumif; t=uH =uHjcif; - uk,
d fhtusKd; ol@tusKd; ESpfrsKd;vk;H ukd =uHpnf&ef
qEN&Sdjcif;wnf; /
3: willing as a virtuous man, i.e., having wills for his and others’ happiness,
4/ oy`K&do rEœD - olawmfaumif;wk@d ESifh wkdifyifESD;aESmjcif;
4: counseling with the virtuous, i.e., with those who have wills for their and
[595]
others’happiness,
5/ oy`K&do 0gpm - olawmfaumif; tajym ajymjcif; (ukov urRyx w&m; 10 yg; )
5: speaking as a virtuous man,
6/ oy`K&do urR Eœ - olawmfaumif; tjyK jyKjcif; (ukov urRyx w&m; 10 yg; )
6: acting as a virtuous man,
7/ oy`K&do 'dÏd - olawmfaumif; t,l&jSd cif; (orRm'dÏd. t*Fg 10 rsKd; )
7: holding views as a virtuous man,
8/ oy`K&do 'ge - olawmfaumif; tvSL vSLjcif; ('gejyK&m olawmfaumif; tvSL rl 5 yg; )
8: giving gifts as a virtuous man.
(olawmfraumif; -ol,kwfrm- vuQ%m 8 yg;rSm txufygwkd@rSqef@usifbufjzpfonf /)
(Eight qualities of an untrue man are opposite of the above.)
olawmfaumif; tvSL rl 5 yg; ('gejyK&m olawmfaumif; tvSL rl 5 yg; )
olawmfaumif; tvSL rl 8 yg; ('gejyK&m olawmfaumif; tvSL rl 8 yg; )
olawmfaumif;. tusKd;rsm; (oy`K&dookwf / tÏuedygw / t*Fkw&W ygVd)
Welfare and happiness of many people because of a good person:
olawmfaumif; wpfa,muf xGef;aygufvmaomf – vltrsm; tusKd;&Sd csrf;om. /
When a good person is born in a family, it is for the welfare and happiness of
many people such as:
1/ rdcif zcifrsm; tusKd;&Sd csrf;omjcif; 1: his father and mother,
2/ om;r,m; rdom;pkrsm; tusKd;&Sd csrf;omjcif; 2: his wife and children,
3/ u|ef trSKvkyfrsm; tusKd;&Sd csrf;omjcif; 3: his salves, workers and servants,
4/ rdwfaqG o*F[rsm; tusKd;&Sd csrf;omjcif; 4: his friends and companions,
5/ uG,fvGefoGm;olrsm; tusKd;&Sd csrf;omjcif; 5: his departed ancestors,
6/ wkid f;jynftyk fcsKyfolrsm; tusKd;&Sd csrf;omjcif; 6: the king,
7/ ewfrsm; tusKd;&Sd csrf;omjcif; 7: the deities,
8/ &[ef; ykÀm;rsm; tusKd;&Sd csrf;omjcif; / 8: ascetics and Brahmins.
olawmfaumif; OpPm w&m; 7 yg;
Seven properties/qualities/characters of a good person:
1/ "rRnL – ygVdukd odjcif; 1: Knowing the Pāḷi,
2/ twˆnL – teuf t"dy`g,fukd odjcif; 2: knowing the meaning,
3/ twWnL – rdrd. oDv orm"dd ynm 3: knowing the level of one’s own
twkid f;t&Snfukd odjcif; morality, concentration and wisdom,
4/ rwWnL – tvSLcH&m pm;aomuf&m 4: knowing the measure of one’s
Y twkdif;t&Snfukd odjcif; eating and receiving,
5/ umvnL – vkyfaqmif&m&m wkd hY 5: knowing the right time (to do
oifhawmfaom tcsdefumvukd odjcif; something),
6/ y&donL – y&dowf tvku d kd odjcif; 6: knowing one’s own audience,
7/ yk*~vnL – aygif;oif; oifh/roifh yk*~Kdvf 7: knowing the persons whether to be
[596]
ukd odjcif; / associated or not.
olawmfaumif; OpPm 7 yg; (wenf;) More seven properties/qualities of a moral person:
1/ o'<g 1: Faith (the treasure of conviction),
2/ oDv 2: virtue, moral conduct (the treasure of virtue),
3/ [d&D 3: shame (to do evil), moral shame (the treasure of conscience),
4/ =owWy` 4: fear (to do evil), moral dread (the treasure of concern),
5/ okw 5: knowledge/learningthe (treasure of listening),
6/ pm* 6: generosity (the treasure of generosity),
7/ ynm / 7: wisdom (the treasure of discernment).
olawmfaumif;tm; pGyfpGJjypfrSm;ol &&Sdaom qkd;usKd; 10 yg;
Ten calamities for those who falsely accuse of the virtuous persons:
1/ a&m*ga0'em=uD;rsm; pGJuyfjcif; 1: Severe pain,
2/ qk;H &SKH;rSK rsm;jcif; 2: loss a lot,
3/ '%f&m &jcif; 3: injury,
4/ zsm;emjcif; 4: illness,
5/ &SL;oGyfjcif; 5: insanity,
6/ rif;ab;oifhjcif; 6: danger from rulers,
7/ pGyfpGJcH&wwfjcif; 7: frightening accusations,
8/ aqGrsKd;rsm; pnf;pdrfOpPmrsm; qk;H &SKH;ysufpD;jcif; 8: loss of loved ones and of wealth,
9/ rD;ab; oifhwwfjcif; 9: properties destroyed by fire,
10/ aojyD;aemuf tyg,fa&mufjcif; / 10: a bad life after death.
olawmfpif or%[k jrifodap&ef usifhpOfrsm; (usifhpOfrsm; - olawmfpif or%[k jrifoad p&ef )
olemjyKaumif;. vuQ%m 5 yg; Five qualities of a good nurse-monk:
1/ aq;0g; pDpOf&ef pGrf;Ekdifjcif;
1: Ability to prepare the medicine/drug,
2/ a&m*gonf *dvmeESifh oifhroifhukd odem;vnfjyD; aqmif&Gufwwfjcif;
2: knowing what is good and bad for the sick,
3/ ar#mfud;k rSKrxm; arwWmpdwfoufoufjzifh jyKpkjcif;
3: no hope of gain, just with good will,
4/ usif=uD; usifi,f ponfukd r&GH&Smjcif;
4: no disgust of excrement, urine, spittle etc.,
5/ tcgtm;av#mfpGm w&m;pum; olemtm; ajymjywwfjcif; /
5: timely satisfying the sick with dhamma.
(olemjyK raumif;ol. vuQ%m 5 yg;rSm txufygwk@d rS qef@usifbufjzpfonf)
(Five defects of a bad nurse-monk are opposite of the above.)
ol,kwfrmwkd@. ajym 4 rsKd; Four ways of speech by the evil:
1/ rjrifyJ jrifonf[kajymjcif; 1: Thing not seen as seen,
[597]
3/ rawG@yJ awG@onf[kajymjcif; 3: not sensed as sensed,
4/ rodyJ odonf[kajymjcif; / 4: not cognized as cognized.
ol,kwfrm vuQ%m 4 yg;
Four properties/qualities of an amoral person:
1/ olwyg;. tjypf raumif;owif;ukd rar;yJ ajymjcif;
1: Describing the faults of the others even when not asked about them,
2/ olwyg;. *k%faumif;owif;ukd ar;aomfvJ rajymjcif;
2: not describing the virtues of the others even when asked about them,
3/ rdrd. tjypf raumif;owif;ukd ar;aomfvJ rajymjcif;
3: not describing his own faults even when asked about them,
4/ rdrd. *k%faumif;owif;ukd rar;yJ ajymjcif; /
4: describing his own virtues even when not asked about them.
(olawmfaumif; vuQ%m 4 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Four properties/qualities of a moral person are opposite of the above.)
ol,kwfrm vuQ%m & yg;
Seven properties/qualities of an amoral person:
1/ to'<g ] ,k=H unfrSK r&Sdjcif; 1: No-faith,
2/ t[d&du ] t&Sufr&Sdjcif; 2: no sense of shame (to do evil), no moral shame,
3/ taemwWy`D ] ta=umufr&Sdjcif; 3: no fear (to do evil), no moral dread,
4/ ty`\kw ] t=um;tjrifow k enf;jcif; 4: little knowledge/learning,
5/ ukoDw ] ysif,djcif; 5: laziness,
6/ rkÏ\wd ] owdvufvGwfjcif; 6: no-awareness,
7/ 'ky`nm ] ynmenf;jcif; / 7: dullness, no-wisdom.
aouQ (usifhqJyk*~Kdvf) Trainee, three lower ariyas, i.e. Sotāpan, Sakadāgam,
and Anāgam.
aouGJ &SifuJG cGJ&jrJ "rRwm (oaAŠ[d yda,[d remay[d emembma0g 0dembma0g tnxmbma0g
(pkENow k f ponf / r[m0*~oH,kwWygVd )
The nature of separation while alive or when dead.
aojcif;w&m; yGg;rsm;qifjcif ESKdif;,SOf atmifharh&ef 7 yg;
Contemplation of death by comparison in seven ways:
1/ ,o r[wWawm – tjcHt&H tausmftapm=uD;rm;olrsm;vnf; ao&. / igvnf; ao&rnf /
1: Comparing oneself with those of great fame (They die, so do I.),
2/ ykn r[wWawm – bkOf;=uD;olrsm;vnf; ao&. / igvnf; ao&rnf /
2: comparing oneself with those of great merit,
3/ xmr r[wWawm – pGrf;tm;=uD;olrsm;vnf; ao&. / igvnf; ao&rnf /
3: comparing oneself with those of great strength,
4/ Á'<d r[wWawm – wefcdk;=uD;olrsm;vnf; ao&. / igvnf; ao&rnf /
4: comparing oneself with those of great super-natural power,
5/ ynm r[wWawm – ynm=uD;olrsm;vnf; ao&. / igvnf; ao&rnf /
[598]
5: comparing oneself with those of great wisdom,
6/ yapPuAk'<awm r[wWawm – yapPuAk'<g bk&m;i,frsm;vnf; y&dedAŠmefpH&. / igvnf; ao&rnf /
6: comparing oneself with the Individual Buddhas,
7/ orRmorŠK'<awm r[wWawm – orRmorŠK'<bk&m;&Sifvnf; y&dedAŠmefpH&. / igvnf; ao&rnf /
7: comparing oneself with the Univresal Buddhas.
aojcif;. ta=umif;w&m; 4 yg; Four causes of death:
1/ tm,kuQ, ] toufwrf;ukefI aojcif; 1: Death at the end of life-span,
2/ urRuQ, ] uHukefI aojcif; 2: at the end of one’s kamma,
3/ Ob,uQ, ] toufwrf;a&m uHyg ukefI aojcif;
3: at the end of both (life-span and kamma),
4/ Oyap>'u ] uH oufwrf;rukefao;aomfvJ &kyfw&uf aojcif; /
4: accidental death.
aorif; King of death.
aorif; wref 5 yg; Five messengers of the King of Death:
1/ oli,f 1: Baby,
2/ oltkd 2: old person,
3/ olem 3: sick person,
4/ olao 4: dead person,
5/ trSKvkyf / 5: worker/employee.
ao&nfao&ufaomufokH;uHajrmufjcif;. t*Fg 4 yg; (ok&mar&,uHajrmufjcif;. t*Fg 4 yg; )
ao&rnfukd ra=umufa=umif; w&m; 4 yg; Four dhammas not to get afraid of death:
1/ um,uHraumif;rSKukyd ,fjyD; um,uHaumif;rSKyGg;atmif owdESifhaejcif;
1: With mindfulness, abandoning evil act and developing virtuous act,
2/ 0pDurH aumif;rSKukyd ,fjyD; 0pDuHaumif;rSKyGg;atmif owdESifhaejcif;
2: with mindfulness, abandoning evil speech and developing virtuous speech,
3/ raemuHraumif;rSKukyd ,fjyD; raemuHaumif;rSKyGg;atmif owdESifhaejcif;
3: with mindfulness, abandoning evil thought and developing virtuous thought,
4/ t,lrSm;ukyd ,fjyD; t,lrSefukdyGg;atmif owdESifhaejcif; /
4: with mindfulness, abandoning wrong view and developing right view.
aoolESifh eda&m" ormywf0ifpm;olwd@k . jcm;em;csuf
(eda&m" ormywf0ifpm;olESifh aoolwkd@. jcm;em;csuf )
aot&uf rl;,pfaq;0g; aomufo;kH jcif; . tjypf 7 yg;
Seven evil consequences of a drunkard and drug-addicts,
seven dangers of drunkard and drug-addicts:
1/ oifh roifh ukd rodjcif; 1: No knowing the real situation,
2/ ysif;,djcif; 2: laziness,
3/ arhav#mhjcif; 3: forgetfulness,
4/ aus;Zl; rodjcif; 4: no idea of gratitude,
5/ t&Sufta=umuf r&Sdjcif; 5: no sense of shame,
[599]
6/ &l;oGyfjcif; 6: insanity,
7/ raumif;rSKukd jyKvG,fjcif; / 7: prone to do evil.
oJxJo@kd axmywf qDw@kd ukd avmif;aomf usaysmuf atmufok@d a&mufoGm;onfh Oyrm
(ewfw@kd . cE<mukd,f El;nHhodrfar$ykH Oyrm) ([wûokwf / wduedygw / t*FkwW&ygVd)
Simile of sinking butter and oil when poured on sand (to illustrate
how subtle deities’ body is).
aomhwef vSL&usKd; 1 yg; One benefit of donating key:
1/ edAŠmefudk rsufarSmufjyKEkdifaom ^m%faomhukd &&Sdjcif; /
1: Belonging to wisdom-key to Nibbāna.
aomhtdrf (aomhcavmuf) vSL&usKd; 2 yg; Two benefits of donating lock:
1/ trsufa'go enf;ygjcif; 1: Less anger,
2/ yifyrf;EGrf;e,frSK r&Sdjcif; / 2: no tiredness.
aomuw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
aom=umeH tuQ&m 5 vk;H (tuQ&m rsm;. ae@eH oauFwrsm; )
aomw Ear, stream.
aomwmyef ] t&d,mr*fa&tv#Ofod@k a&mufjyD; yxrr*fzkdvfpdwf &jyD;ol
Stream-winner, stream-enterer.
Who has entered the stream of path-knowledge.
aomwmyef 3 rsKd; Three kinds of stream-winner:
1/ {uADZD aomwmyef ] b0rsKd;aph wpfck (wpfb0) om &Sdonf
1: A stream-winner just one life to be reborn,
2/ aumvHaumv aomwmyef ] b0rsKd;aph ESpfckrS ajcmufckom &Sdonf
3/ owWuQwWKy&r aomwmyef ] b0rsKd;aph ckESpfckom &Sdonf /
3: a stream-winner seven lives to be reborn.
aomwmyef 24 a,muf - txufyg aomwmyefyk*~Kdvf 3 a,mufukd yÉdy'g 4 yg; ESifhajrSmufyGg;aomf
12 a,muf / ,if; 12 a,mufukd (1) o'<g"k& (2) ynm"k& 2 yg;ESifhajrSmufjyefaomf –
aomwmyef 24 a,mufjzpfonf /
Twenty-four kinds of stream-winner:
Above mentioned three kinds of stream-winner are multiplied by four methods
of practice: 3 x 4 = 12; again multiplied by (1) faith-priority and
(2) wisdom-priority: 12 x 2 = 24.
aomwmyef yk*~Kdvfonf – (yÌa0&b,okwf / ed'ge0*~ oH,kwyW gVd)
A stream-winner:
1/ ab;&efig;yg;ukd y,fjyD;jzpf. ] ig;yg;oDvukd vkHojzifh ab;&efr&Sdawmh /
1: Who has subsided/dropped the five animies/animosities, i.e., not breaking
the five precepts;
2/ t*Fgav;yg;ESifh jynfhpkH. ] &wemokH;yg; rrSdwfrokH,=kH unfjyD; oDvESifhjynfph kH. /
2: who possesses the four factors of stream-entry, i.e., unshakable confidence
[600]
in the Buddha, Dhamma and Saṃgha and moral virtue.
3/ ynm^m%ftjrif&Sif;vif;. ] yÉdpPorky`g'fudk em;vnfoabmayguf. /
3: who has clearly seen one thing through wisdom, i.e., dependent origination.
aomwmyefjzpf&ef ta=umif; 4 yg; Four preliminary conditions to stream-enterer:
1/ oy`K&do ao0e – olawmfaumif;wkd@tm; rSD0Jqnf;uyfjcif;
1: Campanionship with good persons,
2/ o'<rR\0e – olawmfaumif;w&m; em=um;jcif; 2: hearing the dhamma,
3/ a,medaom reodum& - oifhwifhavsmufywfpGm ESpfvkH;oGif;jcif; 3: wise reflection,
4/ "rRmEk"rR yÉdywWd – w&m;awmfESifh av#mfnDpGm usifhjcif; /
4: living in accordance with the dhamma.
aomwmyef . t*Fg 4 yg; Four qualities/characters of a stream-enterer:
1/ Aka'< ta0pP yom' - bk&m;&Sif Y rwkHrvSKyf ,kH=unfjcif;
1: Unshakable faith in the Buddha,
2/ "arR ta0pP yom' - w&m;awmf Y rwkHrvSKyf ,kH=unfjcif;
2: unshakable faith in the Dhamma,
3/ oHaC ta0pP yom' - oHCmawmf Y rwkHrvSKyf ,kH=unfjcif;
3: unshakable faith in the Saṃgha,
4/ t&d,uEœ oDv orÈM - jzLpifov
D vkH;0 jynfph kHjcif; / /
4: possessing/fulfilling the virtue.
aomwmyef . t*Fg 6 yg; Six characters of a stream-enterer:
1/ ocFg&w&m;rsm;ukd jrJ.[k r&SKjrifjcif;
1: Not accepting the conditioned as permanent,
2/ ocFg&w&m;rsm;ukd csrf;om. r&SKjrifjcif; 2: as happiness,
3/ ocFg&w&m;rsm;ukd twW ig[k r&SKjrifjcif; 3: as ‘self/soul’,
4/ yÌmeEœ&d,uHukd rusL;vGefjcif; 4: not committing the five deadly sins,
5/ tjrifedrdwf ('dÏ) t=um;edrdwf (okw) wkd@ukd trSefw&m;[k rcH,ljcif;
5: not accepting the seeing and the hearing are the omens (for good/bad), or
not accepting that ceremonial rites are the ways of purification,
6/ bk&m; tqkH;tr omoemawmfjyify Y tvSLcHyk*~Kdvfukd r&SmrSD;jcif; /
6: not seeking the receivers outside the Buddha’s teaching (Buddha-sāsanā).
aomwm&kH Hearing object.
aomwWd, (vkH;0z,f&Sm;jyD;ol) rnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘sottiya’ who streams away seven things:
1/ ouUm,'dÏd vkH;0z,f&Sm;jyD;jcif;
1: Personal-existence view is streamed away;
2/ 0dpdupd >m vkH;0z,f&Sm;jyD;jcif; 2: doubt is streamed away;
3/ oDvAŠwy&mrmo vkH;0z,f&Sm;jyD;jcif;
3: wrong grasp of observances is streamed away;
4/ &m* vk;H 0z,f&Sm;jyD;jcif; 4: lust is streamed away;
[601]
5/ a'go vkH;0z,f&Sm;jyD;jcif; 5: hatred is streamed away;
6/ arm[ vk;H 0z,f&Sm;jyD;jcif; 6: delusion is streamed away;
7/ rme vk;H 0z,f&Sm;jyD;jcif; / 7: conceit is streamed away.
aomre\ Joy, mental pleasure, glad-minded-ness.
aomomedu – ok\mef"kwif ("kwif 13 yg; )
aomomedu – ok\mef"kwif. tusKd; 9 yg;
Nine benefits of the charnel-ground-dweller’s practice:
1/ aojcif;Y owdtjrJ&aejcif; 1: Mindfulness on death,
2/ rarhrav#mhae&jcif; 2: living deligently,
3/ tokb rwifhw,faom tm&kHedrdw&f Sdaejcif; 3: reminding by the sign of foulness,
4/ umr&m*ukd y,fazsmufjcif; 4: removing sensual desires,
5/ cE<mukd,f. oabmukd odjrifjcif; 5: seeing the body’s true nature,
6/ oHa0*^m%f &ifhoefjcif; 6: sense of urgency,
7/ usef;rmjcif;paom rmefukd y,fjcif; 7: no vanity of health etc.,
8/ ewf bDvl; wap> wkd@ av;pm;jcif; 8: respect by non-human beings – spirit etc.,
aomVou edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Siftnmod aum¾n ESifh
t&SifO'g,D &[Eœmrax&f 2 yg;wkd@onf wq,fhajcmuf*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd
pkpnf;xm;jcif; jzpfonf /
Soḷasaka-nipāta (Theragāthā): This is a collection of joyous verses uttered
by 2 male-monks (arahanta), Aññāsi Koṇḍañña and Udāyi, at the time of
Lord Buddha. Each uttered sixteen verses (soḷasaka).
aomVou edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&SifrykÀm &[Eœmax&Dronf
wq,fhajcmuf*gxm O'gef;usL;&ifh awmfrlonfukd pkpnf;xm;jcif;jzpfonf /
Soḷasaka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by
Puṇṇā, a female-monk (arahanta), at the time of Lord Buddha. She uttered
sixteen verses (soḷasaka).
oHcdyf (oacFy) Gist, precis, summary.
oH *kH y r ,s - Tb'NurBmY yGifhawmfrlaom (u) uukoH (c) aum%m*kH (*) u\y (C) a*gwr
(i) arawW,s – [laombk&m;&Sifig;qlwkd@. twkad umufjzpfonf /
Saṃ, Guṃ, Pa, Ma, Yya: The abbreviation of the five Buddhas – Kakusaṃ,
Koṇāguṃ, Kassapa, Gotama and Metteyya – that appear in this world
called Bhadda.
oHCm Community of Buddhist Monks, Order of monks,
Buddhist clergy, assemblage, community.
oHCm 2 rsKd; Two kinds of monk:
1/ t&d,m oHCm ] r*fzkdvfojd rifjyD;aom t&d,m - jzLpifaom oHCmawmfrsm;
1: Monks who have attained the path and fruition (magga and phala),
2/ orRKwd oHCm ] r*fzkdvf rodjrifao;aom ykxkZOf oHCmawmfrsm; /
[602]
2: Monks who have not attained the path and fruition (magga and phala).
oHCm 2 rsKd; (wenf;) More two kinds of monk:
1/ bduKQ oHCm ] &[ef; a,mufsm; oHCmawmfrsm; 1: Male-monks,
2/ bduKQ eD oHCm ] &[ef; rdef;r oHCmawmfrsm; / 2: female-monks.
oHCmh*k%fawmf 9 yg; The nine attributes/qulities/abilities/charcteristics of Saṃgha:
1/ oky`ËdyaEMm ] aumif;pGm usifhjcif; 1: Well-practice,
2/ OZky`ËdyaEMm ] ajzmifhrSefpGm usifhjcif; 2: straight-practice,
3/ ^m,y`ËdyaEMm ] oifhawmfpGm usifhjcif; 3: wise-practice,
4/ omrDpdy`ËdyaEMm ] av;pm;pGm usifhjcif; 4: respect/complete-practice,
5/ tm[kaea,sm ] ta0;rS aqmif,lvmaomypPnf;ukd tvSLcHxkdufjcif;
5: worthy of offering afar,
6/ yg[kaea,sm ] {nfhonfrsm;twGuf &nfrSef;xm;aom ypPnf;ukd tvSLcHxkdufjcif;
6: worthy of hospitability,
7/ 'uQda%a,sm ] jrifhjrwfaomtvSLukd cHxkdujf cif; 7: worthy of gifts,
8/ tÍvd u&%Da,sm ] vuftkyfcsDrkd; &Sdckd;cHxu
kd fjcif; 8: worthy of reverence,
9/ tEkw&W H yknacwWH avmu\ ] avmu. twkrJh tvSLcH ajraumif;obG,f jzpfjcif; /
9: the finest field of merit in the world.
oHCmukd *kd%f;cGJjcif;ta=umif; 4 rsKd; (&[ef;awmfrsm;)
Four causes that make saṃgha schism/split:
1/ ukd,fusifhoDv 0denf;oduQm r&Sdjcif; 1: Lack of morality,
2/ t,ltjrifrSm;jcif; 2: wrong view,
3/ rdp>mtmZD0 (0denf;ESifhrnD) toufarG;jcif; 3: wrong livelihood,
4/ vmbf ylaZmfrSK ausmfaZmrSKukdom tav;xm;jcif; / 4: desire of gain, honor and fame.
oHCmpuf 18 yg; Eighteen powers of saṃghā:
t&d,moHCm 8 yg; 8 noble-person monks +
ykxkZOf oHCm 1 yg; 1 worldly monk +
oHCm*k%fawmf 9 yg; 9 qualities of the saṃghā =
pkpkaygif; oHCmpuf 18 yg; 18 in total.
oHCdu Relating to all monks, all monks’ property,
Monks’ collectively owned-property.
oHCdu'ge 7 rsKd; Seven kinds of offering made to the Saṃghā:
1/ bk&m;trSL;&Sdaom bduQKoHCm š bduQKoHCm tm;vSL'gef;jcif;
1: Offering to the both orders of monks, bhikkhu and order of nuns, bhikkhunī,
headed by Lord Buddha,
2/ bk&m;&Sify&dedAŠmefpHjyD;aemuf bduQKoHCm š bduQKeDoHCm tm;vSL'gef;jcif;
2: offering to the both monks, bhikkhu, and nuns, bhikkhunī,
after Lord Buddha attained ‘nibbāna (passing away)’,
3/ bduKQ oHCm tm;vSL'gef;jcif;
[603]
3: offering to the monks, bhikkhu,
4/ bduKQ eDoHCm tm;vSL'gef;jcif;
4: offering to the nuns, bhikkhunī,
5/ ta&twGufyikd f;jcm;owfrSwfjyD; oHCmawmfu n$ef;onft
h wkid f; bduQK š bduQKeD wk@d tm;
vSL'gef;jcif;
5: offering to a certain number of both monks, bhikkhu, and nuns, bhikkhunī,
as the Saṃghā appointed,
6/ ta&twGufykdif;jcm;owfrSwfjyD; oHCmawmfu n$ef;onft
h wkid f; bduQKwkd@tm; vSL'gef;jcif;
6: offering to a certain number of monks, bhikkhu, as the Saṃghā appointed,
7/ ta&twGufyikd f;jcm;owfrSwfjyD; oHCmawmfu n$ef;onft
h wkid f; bduQKeD wkd@tm; vSL'gef;jcif; /
7: offering to a certain number of nuns, bhikkhunī, as the Saṃghā appointed.
oH,kwf usrf; (edum,f ig;&yf ydËuwf ) Connected discourses of Buddhist text.
oH,kwf Asnf; Conjunct consonant.
oH,kwW edum,f (edum,f ig;&yf ydËuwf )
oHa,mZOf Fetter, attachment, clinging.
oHa,mOff 10 yg; Ten fetters:
1/ umr&m* oHa,mZOf 1: Sensual pleasure,
2/ &ly&m* oHa,mZOf 2: realm of form,
3/ t&ly&m* oHa,mZOf 3: realm of formless,
4/ yËdC oHa,mZOf 4: hatred/ill-will,
5/ rme oHa,mZOf 5: pride,
6/ 'dÏd oHa,mZOf 6: false view,
7/ oDvAŠw y&mrmo oHa,mZOf 7: rules and rituals,
8/ 0dpdupd >m oHa,mZOf 8: doubt,
9/ O'<pP oHa,mZOf 9: restlessness,
10/ t0dZ…m oHa,mZOf / 10: ignorance.
oHa,mZOf [lonf - (aumÏduokwf / oVm,we0*~oH,kwWygVd)
What is fetter/attachment/clinging?
(Koṭṭhika Sutta, Saḷāyatana-vagga Saṃyutta Pāḷi, The Connected Discourses)
1/ puQK-rsufpdonf tqif;&lyg&kHwd@k . oHa,mZOf r[kwf /
1: Eye is not the fetter of form.
tqif;&lyg&kHw@kd onf puQK–rsufpd. oHa,mZOf r[kwf /
Forms are not the fetter of the eye.
xkd rsufpd ESifh tqif;&lyg&kH ESpfrsKd;wk@d ukd pGJjyD; vkdcsifrSKqEN wyfrufrSK&m* jzpfay:vmjcif;onfom
oHa,mZOfrnf. /
Desire and lust that arise from there in dependence on both (eye and form)
are fetters.
2/ aomw ESifh o'N 2: The same as in ear and sounds;
3/ Cme ESifh *E< 3: nose and odour;
[604]
4/ Zdf0Sg ESifh &o 4: tongue and taste;
5/ um, ESifh aAmÏAŠ 5: body and tangible objects,
6/ re ESifh "rR wkd@rSmvnf; puQKenf;wl jzpfonf / 6: mind and mind-objects.
oH0Ã uyf 3 rsKd; (urBmysufjcif; 3 rsKd;) (uy` - oH0Ã uyf 3 rsKd; )
oH0& 5 rsKd; (apmifhpnf;jcif;) Five kinds of restraint:
1/ ygwdarmuQ oH0& 1: Restraint by the rules of the monks,
2/ owd oH0& 2: by mindfulness,
3/ ^m% oH0& 3: by knowledge,
4/ cEœd oH0& 4: by oatience,
5/ 0D&d, oH0& / 5: by energy.
oH0go Cohabitation, sexual intercourse.
oHa0* Apprehension, remorse, contrition, emotion.
oHa0* jzpfa=umif;w&m; 8 yg; Eight sources of apprehension/emotion:
1/ Zmwd 1: Birth,
2/ Z&m 2: old age,
3/ Asm"d 3: sickness,
4/ r&% 4: death,
5/ tyg,f'kuQ 5: suffering in the lower states,
6/ twdwf rS 0Éfqif;&J 6: suffering in the past,
7/ tem*wf rSm 0Éfqif;&J 7: suffering in the future,
8/ pD;yGg;&Sm& 0Éf 'kuQ / 8: daily-life struggling.
oHa0*&jyD; usifholxufrusifholursm;jym; (ukef;aeowW0gxuf a&aeowW0gu vGefpGmrsm;jym;a=umif; )
oHa0*&jyD; usifhorl sm;wGif r*fzkdvf&olxuf r&olu rsm;jym; (ukef;aeowW0gxuf a&aeowW0gu
oHa0Zed, 4 Xme
Four places that arouse emotion/apprehension/awareness/inspire:
1/ bk&m;&Sif zGg;awmfrl&m vkreŠd D tifusif;awm
1: Lumbinī, a Sal Grove, where Lord Buddha was born,
2/ bk&m; jzpfawmfrl&m r[maAm"d / Ak'< *,m
2: Mahābodhi, Buddhagayā, where He attained enlightenment,
3/ "rRp=um a[mawmfrl&m rd*'g0kef / Am&m%oD
3: Migadāvana, Bārānasī, where He gave His first speech/sermon
(Dhamma-cakka pavattana Sutta),
4/ y&dedAŠmef pHawmfrl&m ukodem&kH /
4: Kusināra where He passed away (Parinibbāna).
oHo*~ ] aygif;az:a&m,Suf pkHruf jrwfEkd;aejcif; 5 yg;
Five kinds of contact (between male, monk, and female) with love:
1/ um, oHo*~ ] um, yom' uk, d fcE<mcsif; xdawG@rSK 1: Bodily contact,
[605]
2/ o0e oHo*~ ] om,maom toHukd =um;ae&rSK 2: hearing contact,
3/ '\e oHo*~ ] awG@jrif =unfh&SKae&rSK 3: seeing contact,
4/ orkv†ye oHo*~ ] rsufESmcsif;qkdifjyD; ajymrjyD;Ekdif om,mrSK
4: speaking/talking contact,
5/ y&dabm* oHo*~ ] ypPn;f ukd r#a0 ok;H aqmif a=ueyfae&rSK /
5: consuming things contact.
oHo, Doubt, suspicion.
oHo, 16 rsKd; (ucFg 16 rsKd; )
oHo,&Sdu ar;=u&ef bk&m;&Sifzdwf=um;awmfrljcif; (bk&m; w&m; oHCm r*fzkdvf usifhpOfw@kd tay: ,kHrSm;
oHo,&Sdu ar;=u&ef &[ef;awmfw@kd tm; zdwf=um;awmfrlonf) (r[my&dedAŠmeokw)f
Lord Buddha urged the monks to ask Him, just before His passing-away, that if
there may be doubt and uncertainty about the Buddha, the Dhamma, the Saṃgha,
the path and the practice.
oHo&m Circle of lives, stream of lives, cycle of birth and death,
round of rebirth.
oHo&m'kuQrSvGwfajrmufvakd om^m%f. Oyrm 9 rsKd; (rkpPdwkurswm - oHo&m'kuQ rS
vGwfajrmufvkdaom – ^m%f. Oyrm 9 rsKd; )
oHo&me,fcsJ@w&m; 3 yg; (yyÌ w&m; 3 yg; )
oHo&myGg;pD; (oHo&m&Snf) a=umif;w&m; 7 yg;
Seven things that prolong the round of rebirth:
1/ &m*k\' - wyfrufrSK&m* rsm;jym;jcif; 1: Thriving of lust,
2/ a'go\k ' - trsufa'go rsm;jym;jcif; 2: of anger/hatred,
3/ arm[k\' - arm[ rsm;jym;jcif; 3: of ignorance,
4/ rmEk\' - rme rsm;jym;jcif; 4: of pride,
5/ 'dÏK\' - t,ltpGJ rsm;jym;jcif; 5: of views,
6/ udavok\' - udavom rsm;jym;jcif; 6: of mental impurities,
7/ urRK\' - uH rsm;jym;jcif; / 7: of kamma.
oHo&m&Snf Taking long time in the round of birth and death.
oHo&m&Snfvsm;ykH Oyrmrsm; (terw*~oH,kwf / ed'ge0*~oH,kwWygVd)
(urBm-p=um0Vm- rsm;jym;ykH Oyrmrsm;vnf; )
The similes regarding ‘how long the circle of rebirth (saṃsāra) is’:
1/ ZrŠL'dyfu|ef;&Sdjrufopfyiftm;vkH;pkjyD; vufav;qpfpDjzwfv#uf wpfjzwfpDukd ‘Tum; ighrdcifwnf;
Tum; ightzGg; (rdcif.rdcif) wnf;’ ponfjzifh rdciftqufqufukd,pf m;jyKjyD; a&wGuf. /
jrufopftjzwfrsm; a&wGufI ukefomG ;aomfvnf; oHo&mwavsmuf awmfpyfcJhaom rdcif
tqufqufrsm;um; rukefEkdifao; /
1: A man, after cutting up all grass, sticks and branches of all Jambudīpa (India)
into four inches long, would count each piece, saying, “This is my mother, this
is my mother’s mother”. The counting of all peaces would come to an end but
the sequence of mother-line would not.
[606]
2/ r[myx0Dajrxk=uD;ukd qD;aphr# xkwf,lum ‘Tum; ighzcifwnf;’ ponfjzifhzciftqufquf
uk, d fpm;jyKjyD;a&wGuf. / r[myx0Dajrxk=uD;ukefoGm;aomfvnf; oHo&mwavsmuf awmfpyf
cJhaom zciftqufqufrsm;um; rukefEkdifao; /
2: A man, after cutting up all grass, sticks and branches of all Jambudīpa (India)
into four inches long, would count each piece, saying, “This is my father, this
is my father’s father”. The counting of all peaces would come to an end but
the sequence of father-line would not.
3/ oHo&mwavsmuf rdcifponfukd cspfIuscJh&aom rsuf&nfrsm;onf r[mork'N&m=uD;av;pif;
&Sda&xufrsm;. /
3: The stream of tears because of attachment to your mother etc., that you have
shed throughout saṃsāra is far more than the water in the four great oceans.
4/ ,ckwpfb0 pkd@cJhaom arG;rdcif.Ekd@&nftwkid f;twmuJhokd@ oHo&mwavsmufpkd@cJhaom rdcif.
Ekd@&nfrsm;onf r[mork'N&m=uD;av;pif;&Sd a&xufrsm;. /
4: Mother’s milk that you have drunk/sucked throughout saṃsāra is far
more than the water in the four great oceans.
5/ oHo&mwavsmufvkH;rS owW0gwpfOD;t&dk;rsm; pkykHxm;aomf a0ykv†awmifr#&Sd. /
5: Collecting of one’s bones throughout saṃsāra is equal to Mt. Vepulla.
6/ oHo&mwavsmufvkH;rS owW0gwpfOD;acgif;jzwfcH&I usaomaoG;rsm;onf ork'N&m=uD;av;pif;&Sd
a&wk@d xuf rsm;jym;. /
6: One’s blood dropped due to having cut of his heads throughout saṃsāra is
far more than the water in the four great oceans.
7/ oHo&mwav#muf rdcif zcif tukd armifESr om; oR;D rawmfpyfbl;aom yk*~Kdvfr&Sd /
7: Every body each other in the past-lives, there had been blood-relations as
mother, father, son, daughter etc.
oHo&mvnf Circling long time in the round of birth and death.
oHo&m0ÉfrSm vnfa=umif; 18 yg; š oHo&m0ÉfrS xGufajrmufa=umif; 18 yg; ] 36 yg;aom 0wWy'
(=uHpnfokH;oyfjcif; 18 rsKd; )
oHo&m tprxif ] terwa*~g acg oHoma&m / ykAŠaumÉd e ynm,wd
(ÁjENd,oH,kwf ponf / r[m0*~oH,kwf)
“The circle of birth and death (saṃsāra) is without discoverable beginning.
The first point is not discerned of beings roaming and wandering on.”
oHao'Z Process of birth out of foam.
om;=uD; =o&o Eldest son.
om;awmf&m[kvm tm; jrwfb&k m;a[m=um;onfh okwWefrsm;
The discourses which Lord Buddha taught Rāhulā, His son:
1/ omra%& yOSm 1: Questions of a young novice,
2/ &m[kv oH,kwf 2: Rāhulā chapter in ‘the Connected Discourses’,
3/ tbd%S &m[kavm0g'okwf
3: ‘Admonishing to Rāhulā regarding dhamma kept in his mind ever’,
[607]
4/ r[m &m[kavm0g'okwf 4: ‘Great discourse of Admonishing to Rāhulā’,
5/ plV &m[kavm0g'okwf 5: ‘Lesser discourse of Admonishing to Rāhulā’,
6/ trŠvÏdu &m[kavm0g'okwf /
6: ‘Admonishing to Rāhulā at Ambalaṭṭhika Park’.
om; (rdrdwd@k &ifaoG;) ukdowfjyD; tom;ukd pm;aom rdb – tpmtm[m&ESifhywfoufaom Oyrm
(ykwWrHoyl rokwf / ed'ge0*~oH,kwWygVd)
A simile of a couple who kills and eats its own son’s flesh on a desert-journey;
This simile is regarding with the nutriment.
(Putta-maṃsūpama Sutta, Nidāna-vagga Saṃyutta Pāḷi)
om;orD;aumif;. vuQ%m 5 yg; Five good characters of son and daughter:
1/ =o0g'um&D – rdbrsm;. tqk;H trukd vku d femjcif; 1: Follow their parents’ guidance,
2/ bwaygoD – rdbwkd@tm; au|;arG;apmifha&Smufjcif; 2: support and serve them,
3/ ukv0HoH t[my,H – aqGrsKd;*k%fudk rodrfi,fapjcif; 3: no degrade the family dignity,
4/ oa'<g - =unfnKdo'<gw&m;&Sdjcif; 4: faith,
5/ oDave oràEMm – ukd,fusihfoDvESifh jynfhpkHjcif; / 5: moral conduct.
om;orD; usifh0wf 5 yg;
Five duties/responsibilities of son(s)/daughter(s) to their parents:
1/ auí;arG; rysuf 1: Supporting them,
2/ aqmif&Guf pDrH 2: managing affairs on their behalf,
3/ arGcH xku
d fap 3: mainting the honor/tradition of the family,
4/ apmifhav rsKd;EG,f 4: being worthy of the inheritance,
5/ vSLr#a0I / 5: offering arms on behalf of the departed parents.
om;trd tcsif;csif; u,fEkdifaomab; 3 rsKd;
Three dangers that a son and his mother may save each other:
1/ rD;ab; 1: Danger of fire,
2/ a&ab; 2: of water flood,
3/ ckd;ol "g;jyab; / 3: of robbery.
om;trd tcsif;csif; ru,fEikd faomab; 3 rsKd;
Three dangers that a son and his mother cannot save each other:
1/ tkdab; 1: Danger of old-age,
2/ emab; 2: of disease/sickness,
3/ aoab; / 3: of death.
oGm;wkduf jcif;. tusKd; 5 yg; (wHylpm; - oGm;wku
d f - jcif;. tusKd; 5 yg; )
oGm;wkdufaq; vSL&usKd; 5 yg; Five benefits of donating tooth-paste:
1/ vnfacsmif; oef@&Sif;jcif; 1: Clear throat and mouth,
2/ toH om,mjcif; 2: sweet voice,
3/ acsmif;qkd;emrS uif;jcif; 3: no cough,
4/ yef;emrS uif;jcif; 4: no asthma,
[608]
5/ tmcHwiG f;rS =umnKdeH@oif;ysH@jcif; / 5: sweet smell of mouth.
([)
[wˆywf (ygof) Radius of two and half cubits.
[wˆ tmVm0u . tHhbG,f 8 rsKd; Eight amazing qualities of Hattha Āḷāvaka:
1/ o'<gw&m;&Sdjcif; 1: Having faith,
2/ oDv&Sjd cif; 2: virtue,
3/ raumif;rSKrS &Sujf cif; 3: moral shame,
4/ raumif;rSKrS a=umufjcif; 4: moral dread,
6/ pGef@=uJay;urf;jcif; 6: being generous,
7/ ynm&Sdjcif; 7: wisdom,
8/ tvkdenf;jcif; / 8: few desires.
[', Heart.
[', 0wˆK Heart-base.
[oFy'g; Vermilion.
[oFm Brahminy duck.
[oFm wm&m The constellation Auriga.
[med 'ou Ebbing (beauty, strength etc.) decade of a person
between the age of 51 and 60.
[mo Sense of humour, amusing, laughable.
[mo ([\) &o The quality of inducing laughter.
[dwf (a[wk) The root-cause, reason, origin.
[dwf 6 yg; Six root-causes:
ukodkvf [dwf 3 yg; Three roots of wholesome deeds:
4/ tavmb 4: generosity,
tukodkvf [dwf 3 yg; Three roots of unwholesome deeds:
1/ avmb 1: Greed,
2/ a'go 2: hatred, anger,
3/ arm[ / 3: ignorance.
[dw 2 rsKd; Two benefits:
1/ twW[dw ] rdrdtusKd; 1: Benefits of oneself,
2/ t&[dw ] olwyg;tusKd; / 2: for others.
[dr0Eœm Himālaya Mountain, Mt. Snow-cap.
[dr0EœmawmifrS pD;qif;vmaom jrpf=uD; 10 pif;
Ten great rivers that start from Himālaya Mountain:
[609]
1/ **Fg jrpf 1: Gangā (Ganges River),
2/ ,rkem jrpf 2: Yamunā,
3/ tpD&0wD jrpf 3: Aciravatī,
4/ r[D jrpf 4: Mahī,
5/ o&bl jrpf 5: Sarabhū,
6/ odE<K jrpf 6: Sindhu,
7/ o&\wD jrpf 7: Sarssatī,
8/ a0=w0wD jrpf 8: Vetravatī,
9/ 0DwHom jrpf 9: Vītaṁsā,
10/ pENbm*g jrpf / 10: Candabhāgā.
[d&D ] &Sufjcif; Shame (to do evil), moral shame.
[d&D jzpf&efta=umif; 4 yg; (t&Suf - [d&D - jzpf&efta=umif; 4 yg; )
[d&D ta=umif;w&m; 4 yg; Four things to get moral shame:
1/ Zmwd r[wW ] rdrd. trsKd;tEG,fukd ta=umif;jyKjyD; raumif;rSKjyK&ef &Sufjcif;
1: Moral shame based on one’s family/clan,
2/ owˆK r[wW ] rdrd. q&m=uD;jrwfonfudk ta=umif;jyKjyD; raumif;rSKjyK&ef &Sufjcif;
2: based on one’s teacher,
3/ 'g,Z… r[wW ] rdrd. aumif;arGcH,l&rSKukd ta=umif;jyKjyD; raumif;rSKjyK&ef &Sufjcif;
3: based on one’s good inheritance,
4/ ojA[Rpm&D r[wW ] rdrd.taygif;taz:olawmfpifrsm;ukdta=umif;jyKjyD; raumif;rSKjyK&ef&Sufjcif;/
4: based on one’s good friends.
[d&D =owy` w&m;wkd@. vuQ%m ta=umif;w&m; 6 yg;
Six components of moral shame and dread to do evil:
1/ tukokdvfw&m;wk@d . tEœ&m,fukd qifjcifjcif;
1: reflection on the danger of demerious deeds,
2/ tyg,f 'k*~wd b0rsm;. qif;&J 'kuQukd qifjcifjcif;
2: reflection on the danger of the realms of misery (duggati),
3/ ukodkvfw&m;wkd@. axmufyHhtm;ukd;&rSKukd qifjcifjcif;
3: reflection on the efforts of merious deeds,
4/ t&Sufta=umuf enf;olrsm;ESifh raygif;oif;jcif;
4: not association with the shameless and the dreadless,
5/ t&Sufta=umuf &Sdolrsm;ESifh aygif;oif;jcif;
5: association with the shameful,
6/ t&Sufta=umufrsm;&ef pdwfoefjcif; /
6: inclination to develop moral shame and dread.
[d&D =owy` - opf&Guf opfcuf Oyrm
Moral shame and moral dread as the twigs and leaves of a tree:
opfyifwpfyifonf tcuft&Guf r&Sd ysufpD;v#if tayG; tcGH tum tESpfrsm;vnf; ysufpD;. /
xkt
d wl &[ef;awmfonf [d&D =owy` r&Sdv#if – omoemawmftwGif;Y ysufpD;avawmh. /
[610]
If twigs and leaves of a tree are malfunctioned, its outer bark, inner bark,
the sapwood, and the heartwood are also malfunctioned. The same happens to
a monk who has no moral shame and moral dread within the Buddha’s teachings.
[De Inferior, small.
a[wk ([dwf) Root, root-cause.
a[wk ypPnf; Root-cause.
a[rEœ (aqmif;a[ref) Winter.
a[r0ef Forest.
a[rm Deep forest.
a[0ef Forest covered with snow.
a[mjy&Sif;jy&eftwGuf cufcJeufeJaomw&m; 4 rsKd; (cufcJeufeJaom -a[mjy&Sif;jy&ef- w&m; 4 rsKd; )
(t)
tukov urRyx Unwholesome cause of action.
tukov urRyx w&m; 10 yg; Tenfold unwholesome cause of action:
1/ yg%mwdygw – toufowfjcif; 1: Killing,
2/ t'dEMm'ge – ckd;,ljcif; 2: stealing,
3/ umarok rdp>mpm& - umr*k%f azgufjyefjcif; 3: sexual misconduct,
4/ rkom0g' – vdrfnmajymjcif; 4: lying,
5/ ydok% 0gpm - ukef;wkdufjcif; 5: slandering,
6/ z&ko 0gpm - =urf;xrf;pum;ajym=um;jcif; 6: rude speech,
7/ or‰y`vmy 0gpm – tusKd;rJhpum; ajym=um;jcif; 7: foolish babble,
8/ tbdZPsm – remvkjd cif; / wukd,faumif;qefjcif; 8: selfishness,
9/ Asmyg' – ysufpD;apvkjd cif; 9: ill-will,
10/ rdp>m'dÏd – t,lrSm;jcif; / 10: wrong view.
tukokdvf – avmb a'go arm[ ygaomtvkyf /
Bad/evil deed, demerit, unmeritorious deed, unwholesome deed.
tukokdvf enf;yg;I tyg,fokd@ roGm;aomol (avm%uyv†okwf / wduedygw / t*Fkw&W ygVd)
A kind of person who has created trifling bad kamma does not go to hell:
1/ bm0dw um, - um,bm0emukd yGg;rsm;.
1: A person is developed in body,
2/ bm0dw oDv – oDvukv d nf; yGg;rsm;. 2: in virtuous behavior,
3/ bm0dw pdwW – pdwfudkvnf; yGg;rsm;. 3: in mind,
4/ bm0dw ynm – ynmukv d nf; yGg;rsm;. 4: in wisdom;
5/ ty`&dwW - *k%ftm;jzifh ri,f 5: he is unlimited;
6/ r[wW - *k%fri,fI cE<mukd =uD;rm;wifhw,f. 6: he has a lofty character;
7/ ty`rm%0d[m&D – jyKdifqkdifvkdjcif;uif;jyD; csrf;ompGmae. /
7: he dwells without measure.
(qm;cGuif ,fukd **Fgjrpfxo
J @kd oGefavmif;xnfyh gu **Fgjzpfa&onf riefouJho@kd jzpf./)
[611]
(As an example, dropping a lump of salt into the River Ganges cannot make
Ganges-water salty and undrinkable.)
tukokdvf enf;yg;aomfvnf; tyg,fokd@oGm;aomol (avm%uyv†okwf / wduedygw / t*Fkw&W ygVd)
A kind of person who has created trifling bad kamma goes to hell:
1/ tbm0dw um, - um,bm0emukd ryGg;rsm;
1: A person is undeveloped in body,
2/ tbm0dw oDv – oDvukdvnf; ryGg;rsm; 2: in virtuous behavior,
3/ tbm0dw pdwW – pdwfuv dk nf; ryGg;rsm; 3: in mind,
4/ tbm0dw ynm – ynmukv d nf; ryGg;rsm; 4: in wisdom,
5/ y&dwW - *k%ftm;jzifh i,f. 5: he is limited,
6/ ty`gwkr - *k%fi,fI cE<mukd i,f rwifhw,f 6: he has a mean character,
7/ ty`'ku0Q d[m&D – raumif;rSKtenf;i,fjzifh qif;&JpGmae&. /
7: he dwells in suffering.
(qm;jynfch Gufukd enf;aoma&&SdaomcGufxJokd@ xnfhygu cGuw
f Gif;a&onf iefouJho@kd jzpf./)
(As an example, dropping a lump of salt into a small bowl of water can make
the water in it salty and undrinkable.)
tukokdvjf yKjzpfjcif;. ta=umif;w&m; 5 yg; (ukodkvfjyKjzpfjcif;. ta=umif;w&m; 5 yg; )
taumuf (0uF) 3 rsKd; Three kinds of crookedness:
1/ um, 0uF – ukd,f taumuf 1: Crookedness of the body,
2/ 0pD 0uF – ESKwf taumuf 2: crookedness of the speech,
3/ raem 0uF – pdwf taumuf / 3: crookedness of the mind.
tuQ&m rsm;. ae@eH oauFwrsm; (bk&m;a[m r[kwf / jrefrm&kd;&m ,k=H unfrSwf,lrSK jzpfonf)
Burmese alphabets and their symbolized day:
(Burmese tradition, not Buddha’s teaching.)
u c * C i ] wevFm
Ka kha ga gha ṅa = Monday,
p q Z ps n ] t*Fg
ca cha ja jha ña = Tuesday,
É X È Ê %š
ṭa ṭha ḍa ḍha ṇa
w x ' " e ] pae
ta tha da dha na = Satuarday,
y z A b r ] =umoyaw;
pa pha ba bha ma = Thursday,
, & v 0 ] Ak'<[l;
ya ra la va = Wednesday,
o [ V ] aom=um
sa ha ḷa = Friday,
t (o& tm;vkH;) ] we*FaEG /
[612]
a (all vowels) = Sunday.
(jrefrm&kd;&m t,ltq / bk&m;a[mr[kw)f
(This is not in accordance with Buddhism, but with Burmese tradition.)
tusifhw&m; 3 yg; Three ways of practice:
1/ umrokcv†u
d mEka,m* ] ig;yg;tm&kH umr*k%fvkdufpm;aom tusifh
1: Kāmasukhallaikānuyoga: Self-indulgence,
2/ twWudvrxmEka,m* ] rdrdcE<mukd,fudk qif;&Jyifyef;atmif ESdyfpufaom tusifh
2: Attakilamathānuyoga: self-torture/mortification,
3/ rZPsdr yÉdy'g ] tv,ftvwf vrf;pOfrSef tusifh /
3: Majjhima Paṭipadā: middle way/path.
tusKd;=uD;rm;&ef 'gevuQ%m 3 yg; ('gevuQ%m - tusKd;=uD;rm;&ef - 3 yg; )
tusKd;=uD;rSK tqifhqifh (ulÉ'Eœokwf / oDvuQE<0*~ / 'DCedum,) Things gradually more fruitful:
1/ owfjzwfrSKrygaom ,mZf=uD;ylaZmfjcif;xuf tjrJxm;aom 'getvSL0wfu tusKd;ykd=uD;. /
1: Regular family donation is more fruitful and profitable than
a grand bloodless sacrifice.
2/ tjrJxm;aom 'getvSL0wfxuf oHCduausmif;aqmufvkyfvSL'gef;jcif;u tusKd;ykd=uD;. /
2: Donation/providing the shelter for the monks is more fruitful and profitable
than regular family donation.
3/ oHCduausmif;aqmufvkyfvSL'gef;jcif;xuf o&%*kHoHk;yg;aqmufwnfjcif;u tusKd;ykd=uD;. /
3: Taking refuge in the Triple Gem is more fruitful and profitable than providing
the shelter for the monks
4/ o&%*kHokH;yg; aqmufwnfjcif;xuf ig;ygoDv vkjH cKHjcif;u tusKd;ykd=uD;. /
4: Firmly observing the five precepts is more fruitful and profitable than taking
refuge in the Triple Gem.
tusKd;ESprf sKd; Tb0rSmyif jzpfapaomw&m; 5 yg;
Five dhammas that cause the two efforts, right and wrong, in this presence:
1/ o'<g - ,k=H unfjcif; 1: Faith,
1/ &kpd - ESpfoufjcif; 2: Approval,
2/ tEk\0 - wqifh=um;jcif; 3: oral tradition,
3/ tmum&y&d0dwuU - tjcif;t&mukd =uHpnfjcif; 4: reasoned cogitation,
4/ 'dÏdedZPsmeuQ Eœd - rdrd. t,l0g' t,ltqukd pl;pkduf=unfh&SK auseyfjcif; /
5: reflective acceptance of a view.
tusKd;r&Sdaom aysmfarG@jcif; 4 rsKd; (aysmfarG@jcif; - tusKd;r&Sd - 4 rsKd; )
tusKd; 0dyguf Fruit, result, retribution, effect.
t=uD;tjrwfqkH; 4 yg; The four highest/greatest:
1/ cE<mukd,ft&mY tok&defewfrif;onf t=uD;qkH; (tok&def / &m[k tok&def )
1: Asurinda, a deity – the biggest body,
2/ umr*k%ft&mY rE<mwk p=umrif;onf tjrifhqkH;
2: Mandātu , the universal king – the highest sensual pleasure,
[613]
3/ tpkd;w&&Sd&mY rm&fewfrif;onf xdyfqkH;
3: Māra, the evil one – the highest power,
4/ avmuY bk&m;&Sifonf tjrwfqkH; /
4: Buddha – the highest of the three worlds.
t=uD;trSL; tjzpfudk / tumtuG,fukd jyKwwfaom w&m; 10 yg;
Ten things that make a person leader, that give protection:
1/ uk, d fusifh oDv&Sdjcif; 1: Morality, virtue,
2/ A[k\kw rsm;jcif; 2: vast knowledge,
3/ rdwfaqGaumif; &Sdjcif; 3: having good friends,
4/ qk;d qkH;r vG,fjcif; 4: easy to be admonished, docile,
5/ taygif;toif; oDwif;ok;H abmfwkd@. udpP=uD;i,fukd aqmif&Gufay;Ekdifjcif;
5: capable of helping others,
6/ w&m;ESifh nDnGwfrSKukd tvk&d Sdjcif; 6: incline to the dhamma,
7/ a&mifh&JvG,fjcif; 7: contentment,
8/ 0D&d, =uD;jcif; 8: effort,
9/ owd&Sdjcif; 9: heedfulness,
t=uHtpnf=uD; 8 rsKd; (a,mufsm; jrwfwkd@. t=uHtpnf=uD; 8 rsKd; )
tcspf 3 rsLd; (arwWm ] ayr 3 yg; )
tcsdefudk tusKd;&SdpGm tokH;jyKjcif; 4 rsKd; Four ways of spending time wisely:
1/ tcsdefumvtm;av#mfpGm w&m;em,ljcif;
1: In due season, listening to the dhamma,
2/ tcsdefumvtm;av#mfpGm w&m;aqG;aEG;jcif;
2: in due season, discussion of dhamma,
3/ tcsdefumvtm;av#mfpGm w&m;okH;oyfjcif;
3: in due season, pondering the dhamma,
4/ tcsdefumvtm;av#mfpGm 0dy\emw&m;tm;xkwfjcif; /
4: in due season, practicing insight mediatation.
tcsdef=umrS odEikd faomt&m 4 rsKd; (=um&Snrf S odEkdifaomt&m 4 rsKd; )
tcsdefrJh vrf;ovm;jcif;. tjypf 6 yg; Six dangers of haunting the streets untimely:
1/ rdrdud,
k fudk rapmifha&Smuf rumuG,fEikd fjcif;
1: Defenceless and without protection of oneself,
2/ rdrd. om;r,m;ukd rapmifha&Smuf rumuG,fEikd fjcif; 2: of his wife and children,
3/ rdrd. ypPnf;OpPmukd rapmifha&Smuf rumuG,fEikd fjcif; 3: of his property,
4/ &mZ0wfrSK usL;vGefol[k xifjrif pGyfpGJcH&wwfjcif; 4: suspecting of crimes,
5/ rrSefowif; ysH@vGifhwwfjcif; 5: prone to false reports,
6/ 'kuQaygif;pkH awG@=uKHEkdifjcif; / 6: encountering all sorts of unpleasantness.
tjcm; (Ak'<bmom0if r[kwfolrsm;) &[ef; jyKvkad omf 4 v y&d0go f usifh&rnf /
[614]
There are four months probation for non-Buddhists who want to be ordained
as Buddhist monks.
tjcm;opfyifrsm;ukd jrKdoGm;aom opfyif=uD; 6 rsKd; (jrKd v$rf;rkd;oGm;aom opfyif=uD;rsm; )
t*wd - rvkdufpm;oifhaom w&m; 4 yg;
Four wrong paths/partialities/biases, the four ways of going wrong:
1/ qENm *wd ] tvkdqEN aemufvkdufjyD; rjyK rajymoifhonfukd jyKajymjcif;
1: Going wrong through desire/attachment,
2/ a'gom *wd ] a'gotrkef; &efjiKd; rESpfoufrSK tm;=uD;jyD; rjyK rajymoifhonfukd jyKajymjcif;
2: through hatred/ill-will,
3/ b,m *wd ] ta=umufw&m; tm;=uD;jyD; rjyK rajymoifhonfukd jyKajymjcif;
3: through fear,
4/ arm[m *wd ] rodem;rvnfrSK tm;=uD;jyD; rjyK rajymoifhonfukd jyKajymjcif; /
4: through folly/ignorance/stupidity.
t*~n okwfawmft& urBmavmu=uD; jzpfwnfvmykH (t*~nokwf / okwfygax,s / 'DCedum,f)
How the world and human-kinds came into being according to Aggañña Sutta,
Pāthika vagga, Dīgha-nikāya (the Long Discourses):
1/ urBmajr=uD; jzpfwnfvmjyD; tmb\&mbkHrS (bkH 31 ) jA[Rmtrsm;pk pkawv#uf
vlrsm; owW0grsm; jzpfvm=uonf /
1: After this world came into being, the Brahmas from the Ābhassara world,
having passed away from there, were mostly reborn in this world.
2/ xkdurBmOD; vlom;wkd@onf pdwftvk&d Sdwikd f;jyD;=u./ yDwdv#if tpm&Sd=u./ ukd,fa&mifukd,f0g&Sd=u./
aumif;uifY oGm;vmEkdif=u./ wifhw,faumif;rGefpGm toufwrf;&Snf=um=u. /
2: Those early beings of the world were mind-made, delight as their food, self-
luminous, moving through the air and were glorious; stayed for long time.
3/ xkdtcsdef trkdufwdkufom&Sd. / vaewkd@ r&Sdao; / euQwfwm&mwkd@r&Sd=uao;/ ae@n r&Sd
rxif&Sm;ao; / v&uf &moDOwkw@kd r&Sdao;/ rdef;r a,mufsm;r&Sd - owW0g (vlom;) om&Sdonf /
3: Then, there was darkness; neither moon nor sun nor constellations nor stars
appeared. Night, day, month, year and season were not distinguished. There
were no male and female, just beings.
4/ tcsdef=umjrifhvmaomf &oyx0Day:vmjyD; vlom;wkd@onf ,if;t&omukd ok;H aqmifum
pGJvrf;rSK w%Sm pwifjzpfay:vmonf /
4: After a long perios of time, savoury earth (rasa-pathavī) appeared and spread
itself over the water like the skin that forms itself over hot milk. It was
endowed with color, smell and taste, the taste like pure wild honey.
By eating it, beings became greedy.
5/ &oyx0Dukd pGJpGJvrf;vrf;pm;okH;vm=uum (avmb=uD;vm=ujyD;) umv=umaomf
vlom;wkd@onf rdrdwkd@. &Sd&if;pGJ ukd,fa&mifukd,0f grsm; aysmufuG,foGm;=uonf /
5: Such eating with greed for long time made their self-radiance disappeared.
6/ xkad emuf vae euQwf ae@n &ufv Owk&moDrsm; jzpfay:ayguf vm=uukef. /
6: Then, there appeared moon, sun, constellations, stars, day, night, months
[615]
and seasons.
7/ &oyx0Dukd pGJpGJvrf;vrf;pm;okH;vmI &kyf=urf;ol &kyfEkol (tusnf;wefol acsmarmol) rsm;
jzpfay: vm=u./ &kyfEkolrsm;u &kyf=urf;olrsm;ukd txifao;um rme=uD;vm=uukef. /
7: By eating the savoury earth (rasa-pathavī) geedily, some beings became ugly
and some, handsome. The handsome looked down upon the ugly and got
conceit.
8/ avmb=uD;rm;vm=uojzifh &oyx0DaysmufuG,foGm;um ajrqD=oZm tv$mjzpfay:vmonf /
,if;ajrqDv$m (blrdyy`Éu) onf tqif; t&om teH@w@kd ESifh jynfhpkHjyD; axmywfqDOD; ESifhwl. /
csKdjrdefaom ysm;&nf t&om&Sd. /
8: Because of their greedy nature, the savoury earth disappeared itself. A fungus
cropped (bhūmipappaṭaka) came into being, in the manner of a mushroom with
color, smell and taste, the taste like pure wild honey as the beings’ food.
9/ rme=uD;vmaoma=umifh tcsdef=umvmaomf ajrqD=oZm tv$maysmufuG,foGm;jyD; EG,cf sKd
ay:ayguf vm. / ,if;EG,fcsKd (y'gvwm) onf tqif; t&om teH@wkd@ESifh jynfph kHjyD; axmywfqDOD;
ESifhwl. / csKdjrdefaom ysm;&nf t&om&Sd. /
9: Due to conceit for long time, the fungus cropped disappeared and creepers
(padālatā) appeared. They looked like bamboo-shoot, tasting sweet like
pure wild honey.
10/ ,if;EG,fcsKdrsm;ukd tcsdef=umjrifhpGm pm;okH;=uI cE<mukd,frsm; tvGef=urf;xrf;vm=u. / &kyfvSol
rvSorl sm; ykdrkdxif&Sm;uGJjym;vm. / &kyfvSolrsm;u rvSorl sm;tay: rmew&m;=uD;rm;
vm=uaoma=umifh ,if;EG,fcsKdonf tvkdvkdaysmufuG,foGm;. /
10: By consuming the creepers for long time, the beings’ bodies became more
coarser; their differences from each others increased more and more; thus,
became more arrogant. Because of the arrogance of the handsome onto the
urgly, the creepers disappeared.
11/ xkdaemuf csujf yKwfp&mrvkd pif=u,foef@&Sif; teH@t&omESifh jynfhpkHaom oav;pyg; (tuÏygu
omvd) ay:aygufvm. / ,if;oav;pyg;wkd@onf nae&dyford f;aomf aemufwae@eHeufY
jyefaygufvm. / eHeuftcg&dyfodrf;aomf naeY jyefaygufvm. /
11: Then, delicate-rice (akaṭṭhapāka-sāli) appeared, already edible, no needed to
be cooked. What they had taken in the morning for lunch had grown again
in the evening. What they had taken in the eveing for dinner had grown again
in the next morning.
12/ oav;pyg; ae@pOfcl;qGwfI pm;okH;rSK =umjrifhvmaomtcg owW0gwkd@Y rdef;r a,mufsm; t*Fgrsm;
ay:aygufvm. /
12: Sex-organ for male and female individually appeared after eatting
the tender-rice for long time.
13/ rdef;rESifh a,mufsm; wpdrf;pdrf; =umjrifhpGm=unhf=ujyD; tcsif;csif; arxkefrSD0JrSK jyKvm=u. /
13: Through looking/gazing at lustfully each other, they indulged in sexual activity.
14/ arxkefrSD0Jorl sm;ukd arxkefrrSD0Jolrsm;u &GmrS armif;xkwf=uukef. /
14: Those who had sexual activity were kicked out from the village
[616]
by those who had not.
15/ tcsKd@aomolrsm;onf ae@pOf oav;pyg;cif;ok@d oGm;a&mufcl;qGwfpm;&onfukd ysif;aoma=umifh
eHeufpma&m naepmtwGufyg / wpf&ufpm ESpf&ufpm ponftwGufyg cl;qGwjf yD;
odrf;qnf;xm;v#uf okH;aqmif=uukef. /
15: Some due to laziness, gathered the rice for both lunch and dinner,
for one/two dyas etc.
16/ oav;pyg;ukd odrf;qnf;okdrSD;rSKtpOftvmjzpfvmjyD; oav;pyg; t&nftaoG;onf nHzh sif;vm.
16: Then, it was common to gathering and storing the rice; the rice’s quality was
worse and worse.
17/ rr#wrSKrSm; ay:aygufvmI oav;pyg;cif;ukd cGJa0owfrSwf ykdifqkdifrSKrsm; oabmwl jyKvm&. /
17: There happened unfairness; thus, the rice-filelds were shared among them.
18/ avmbw&m;=uD;rm;vm=ujyD; olwyg;wk@d . oav;pyg;cif;rS ckd;,ljcif; vdrfnmjcif;paom 'kp&kduf
rSKrsm; ay:aygufvmukef. /
18: Based upon greed, some stole the rice from another’s field; some, lied etc.
Such wrong acts happened to them.
19/ 'kp&kdufrSKrsm;ukd ajz&Sif; tqkH;tjzwfay;Ekdif&ef trsm;oabmwl acsmarmvSy t&Sdef=oZm&Sdaom
olukd r[morRwrif;tjzpf oabmwl wifajrSmuf=uukef. / ok@d jzifh rif;rsKd; (r[morRw /
cwWd, / &mZ) trsKd;tEG,f pwifay:aygufvm. /
19: In order to solve such wrong acts among them, the people willingly chose a
person as their king who was handsome and powerful. Thus, warror class
(khattiya) came into being.
20/ vlwkd@tm; ukd,fusifhraumif;onfukd wm;jrpf aumif;&maumif;a=umif;ukd n$efjywwfaom
olwkd@ukd,fwikd fvnf; raumif;rSKrS uif;a0;&ef ykÀm; (jA[R%) rsm;vnf; ay:aygufvm. /
20: Priest class (brahmaṇa) also did to get themselves away from evil and
to guide the people what was right and what was wrong.
21/ ukefoG,f v,fvkyfaomol (a0\) rsm;vnf; ay:aygufvm. /
21: Some adopted various trades; thus, the trader/farmer class (vessa) appeared.
22/ taptyg;vkyfaomol (ok'N) rsm;vnf; ay:aygufvm. / odjk zifh trsKd;av;yg; pkHoGm;awmh. /
22: So also did the servant class (sudda); thus, four classes appeared.
t*~r[my¾dw Person(s), especially monks, who are holy, great and wise,
A religious title for monks conferred by the Myanmar
(Burmese) Government since the early 20th. century.
t*g&0 w&m; 6 yg; (*g&0 - tav;tjrwfxm;p&m- w&m; 6 yg; )
t*FgeH tuQ&m 5 vk;H (tuQ&m rsm;. ae@eH oauFwrsm; )
t*Fkw&W edum,f (edum,f ig;&yf ydËuwf )
ta*gp& - qGrf;rcHoifh rqufqHoifhaom t&mrsm; (rusufpm;oifh ra&maESmoifhaom t&mrsm; )
taCmo - toHaysmhaysmh &Gw&f aom tuQ&m 11 vk;H Eleven unvoiced letters:
u c / p q / É X / w x / y z / o
Ka kha, ca cha, ṭa ṭha, ta tha, pa pha, sa.
tif;ysOf vSL&usKd; 5 yg; (ukÉif - tif;ysOf - vSL&usKd; 5 yg; )
[617]
tptOD; (t"du - *k%fusufoa&) jzpfaom t&m 7 rsKd; Seven glories (main things):
1/ ,mZfylaZmf&mY rD;onf tptOD; jzpf. / 1: Burnt offerings are the glory of fires;
2/ om0dwWd rnfaomusrf;onf qef;usrf;. tptOD; jzpf. /
2: Sāvitthī, the glory of Vedic hymns;
3/ bk&if (rif;) onf vlwd@k . tptOD; jzpf. / 3: Glory of human beings, a king;
4/ ork'N&monf jrpfwd@k . tptOD; jzpf. / 4: Glory of flowing rivers, the sea.
5/ vrif;onf euQwftaygif;. tptOD;jzpf. /5: The moon is the glory of the stars.
6/ aerif;onf ta&miftvif;&Sdor#. tptOD; jzpf. /
6: The sun is the glory of all that shine.
7/ oHCmawmfonf ukodkvfvkdvm;olrsm;. tptOD; jzpf. ?
7: The community of monks is the glory of those who aspire merit.
tpdaEœ,s (=uHpnfI r&Ekdifaomt&m) 4 yg; Four unthinkable:
1/ Ak'< 0do, - bk&m;&Sif . pGrf;tm; 1: The field of Buddha,
2/ psme 0do, - psmef wefckd; tbdnmOf 2: of jhāna,
3/ urR 0do, - uH tusKd;ay;ykHrsm; 3: of kamma, how it works,
4/ avmu 0do, - p=um0Vm urBmavmu jzpfwnfykH /
4: of the world/universe, how it begins etc.
tapv uVm&rÃu, usifhpOf 7 rsKd; (t0wfr0wfaom tapv uVm&rÃu. usifhpOf 7 rsKd; )
tap;xGufwwfaom anmifyif a&ozef;yifwkd@onf xdcu kd frdu tap;xGufouJo h @kd ykxkZOfwkd@onf
tm&kH ig;yg;ESifh xdawG@ wkdufqkdifryd gu udavomtap; xGufwwfuek f. /
(cD&&kauQmyrokwf / oVm,we0*~oH,kwWygVd)
As a milk-sap tree like a banyan, when being hit/broken, comes out the sap,
so there arise mental defilements in a worldly man striken by sensual objects.
(Khīrarukkhopama Sutta, the Connected Discourses.)
tapmifhw&m; (tm&uQ) 4 yg; Four things to be guarded:
1/ wyfrufp&mtm&kHrsm;ukd rwyfrufatmif rdrdpdwfukd owdjzifh apmifha&Smufjcif;
1: On passionate thing, not to get passion,
2/ rausreyf rESpfoufp&mtm&kHrsm;ukd auseyfESpfoufatmif rdrdpdwfukd owdjzifh apmifha&Smufjcif;
2: on unpleasant things, to get pleasant,
3/ arm[tm&kHrsm;ukd rjzpfatmif rdrdpdwfukd owdjzifh apmifha&Smufjcif;
3: on illusive thing, not to get illusion,
4/ rmef&pfarhav#mhp&m tm&kHrsm;ukd rmefr&pfatmif rdrdpdwfukd owdjzifh apmifha&Smufjcif; /
4: on conceited thing, not to get conceit.
tpGef;w&m; Extremism.
tpGef;w&m; 2 yg; Two extremes:
1/ ig;yg;tm&kH umr*k%f tpGef; 1: Self-indulgence, sensual indulgence,
2/ cE<mukd,f nSOf;yrf; tpGef; / 2: self-torture, self-affliction, self-mortification.
tpGef;w&m; 2 yg; (vlom;trsm;pk. t,ltq) (upPmea*gwWokwf / ed'ge0*~oH,kwWygVd)
Two extremes/duality most of people held (Kaccāna Gotta Sutta, Nidāna-vagga,
[618]
The Connected Discourses):
1/ oAŠrwˆd – tm;vkH;&Sd. [laom t,ltq
1: ‘All exists’ – the notion of existence,
2/ oAŠH ewˆd – tm;vkH;bmrSr&Sd [laom t,ltq /
2: ‘All does not exist’ – the notion of non-existence.
tqdyfajzaq; (r[m0duÉ aq;=uD; - azgufjyefaom/yuwdr[kwfaom aq;rsm;/tpmrsm; -
tqdyfajzaq; )
tqkH;tykdif;tjcm;r&Sdonfht&m (toacsF,s) 4 yg;
Four immensities, four unknowable and incalculable things:
1/ owW0grsm; 1: Beings in general,
2/ aumif;uif 2: space, sky,
3/ p=um0Vmrsm; 3: universes,
4/ oAŠnKbk&m;.^m%fawmf / 4: the whole wisdom of Universal Buddha.
tZmwowfrif; rSpjyD; zcifukdowfv#uf rif;jyKaom rif;qufig;quf
Five successive kings starting King Ajātasattu, who killed their father:
1/ tZmwowfrif; 1: King Ajātasattu,
2/ O',rif; 2: Udaya,
3/ r[mrk¾durif; 3: Mahāmuṇḍika,
4/ tEk&k'<rif; 4: Anuruddha,
5/ em*'gorif; / 5: Nāgadāsa.
tÍvD ig;yg; (ig;yg; tÍvD )
tZPsmo, Intention, desire, wish, disposition, bent.
tZPsmo, 6 yg; (bk&m;tavmif;awmf.) Six great intentions of the Buddha-to-be:
1/ aeuQrZPsmo, ] awmxGufvakd om qENawmf 1: Intention of renunciation,
2/ y0da0uZPsmo, ] taz:rrSD; wpfukd,fwnf;aevkdaom qENawmf 2: of solitude,
3/ tavmbZPsmo, ] avmb uif;vkdaom qENawmf 3: of no-greed,
4/ ta'goZPsmo, ] a'go uif;vkdaom qENawmf 4: of no-anger,
5/ tarm[ZPsmo, ] arm[uif;vkdaom qENawmf 5: of no-ignorance,
6/ ed\&%ZPsmo, ] bko
H ;kH yg;rS vGwfajrmufvkdaom qENawmf /
6: of freeing from circle of life (saṃsāra).
tnpfta=u; 8 rsKd; (rvokwf – tÏuedygw / t*Fkw&W ygVd) Eight stains:
1/ r&Gwzf wf ro&ZPsm,fjcif;onf twwfynm. tnpfta=u; rnf. /
1: Non-recitation is the stain of the hymns.
2/ vkH@v r&Sdjcif;onf tdrf. tnpfta=u; rnf. /
2: The stain of house is lack of upkeep/maintenance.
3/ ysif;,djcif;onf ukd,ftqif;t*Fg. tnpfta=u; rnf. /
3: The stain of beauty is laziness.
4/ arhavsmhjcif;onf ypPnf;OpPmukd apmifha&Smufol. tnpfta=u; rnf. /
[619]
4: Heedlessness is the stain of guard.
5/ raumif;aomtusifhonf rdef;r. tnpfta=u; rnf. /
5: A woman’s stain is misconduct.
6/ 0efwdrk SKonf ay;vSLol. tnpfta=u; rnf. /
6: Miserliness is the donor’s stain.
7/ ,kwfnaHh omtukodkvfonf ,ckb0 aemifwrvGefb0. tnpfta=u; rnf. /
7: Bad unwholesome qualities are the stains in this world and the next.
8/ t0dZ…monf a&S; 7 rsKd;wk@d xuf uJvGefaom tnpfta=u; rnf. /
8: The strain graver than above all is ignorance.
tnpfta=u; udavom w&m;rsm; - &[ef;awmfrsm;twGuf (te*F%okwf / rlvyÀmo ygVd)
Blemishes of monks (Anaṅgaṇa Sutta):
1/ o'<gw&m; r&Sdjcif; 1: Faithlessness,
2/ toufarG;0rf;ausmif;rSK twGufom &[ef;jyKjcif;
2: monkhood as a means of living,
3/ pOf;vJjcif; 3: fraudulence,
4/ vSnhyf wfjcif; 4: deceitfulness,
5/ vdrfvnf aumufuspfjcif; 5: treachery,
6/ ysH@vGifhjcif; 6: distraction,
7/ rmefaxmifjcif; 7: arrogance,
8/ v#yfay:avmfvnfjcif; 8: levity,
9/ ESKwfxGufusef;jcif; 9: rough-tongue,
10/ y&rf;ywmajymjcif; 10: loose-speaking,
11/ ÁajEN rapmifhjcif; 11: no guarding the senses,
12/ tpm;tpmY twkid f;t&Snfukd rodjcif; 12: immoderation in eattion,
13/ rEkd;=um; tm;rxkwfjcif; 13: no wakefulness,
14/ &[ef;w&m;Y riJhuu G fjcif; 14: unconcerning with monkhood,
15/ oduQmyk'frsm;ukd r&kdaojcif; 15: no respect of training,
16/ vmbfrsm; ypPn;f &rSK rsm;&efomusifhjcif; 16: luxury/gain,
17/ omoemawmfukd avsmhavsmhayghaygh xm;jcif; 17: carelessness,
18/ qkw, f kwfa=umif;ukd a&S@&SKjcif; 18: leading in backsliding,
19/ edAŠmef&&efudk wm0eftjzpfrxm;jcif; 19: neglect to attain nibbāna,
20/ ysif;,djcif; 20: laziness,
21/ vk@H venf;jcif; 21: no energy,
22/ owduif;jcif; 22: no awareness,
23/ qifjcif^m%f r&Sdjcif; 23: no reflection,
24/ rwnf=unfjcif; 24: no concentration,
25/ pdwaf vjcif; 25: straying minds,
26/ ynmrJhjcif; 26: devoid of wisdom,
[620]
27/ xkid f;tjcif; / 27: dullness.
(tnpfta=u;uif;aom – te*F% w&m;rsm;rSm txufygwkd@rS qef@usifbufjzpfonf /)
(Dhammas without blemishes are opposite of the above.)
tÏuxm Commentary.
tÏuxm=uD; 8 usrf; - a&S;a[mif; tÏuxm =uD;rsm; (Ak'<aCmo – t&Sifr[m  rwkdifrSD)
Eight great commentaries of the ancient
(before the time of Mahā Buddhaghosa):
1/ r[m tÏuxm 1: Mahā Aṭṭhakathā,
2/ rlv tÏuxm 2: Mūla Aṭṭhakathā,
3/ r[mypP&D tÏuxm 3: Mahāpaccarī Aṭṭhakathā,
4/ plV tÏuxm 4: Cūḷa Aṭṭhakathā,
5/ uk&kEND tÏuxm 5: Kurundī Aṭṭhakathā,
6/ tE<u tÏuxm 6: Andhaka Aṭṭhakathā,
7/ oacFy tÏuxm 7: Saṅkhepa Aṭṭhakathā,
8/ t&d, tÏuxm / 8: Ariya Aṭṭhakathā.
tÏu edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . tÏrajrmuf u¾jzpfonf / *gxm 8 yk'f pDyg&Sdaom
Zmwfawmfrsm;[k t"dy`g,f&Sdonf / Zmwfawmfaygif; 10 ckyg0ifonf /
Aṭṭhaka-nipāta (Jātaka): This is the eighth chapter of the 550 Birth-stories,
each of them consists of eight verses; thus, Aṭṭhaka-nipāta, eight-verse-story;
tÏu edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr[mupPm,e t&Sifr[myEÎu paom
&[Eœmrax&f 3 yg;wkd@onf &Spf*gxmpD O'gef;usL;&ifh awmfrl=ujcif;ukd pkpnf;xm;jcif;jzpfonf /
Aṭṭhaka-nipāta (Theragāthā): This is a collection of joyous verses uttered by
3 male-monks (arahanta) such as Mahā Kaccāyana and Mahā Panthaka
at the time of Lord Buddha. Each uttered eight verses.
tÏu edygw (ax&D*gxm) ygVd – bk&m;&Sifvufxufawmfu t&Sifr oDolypmvm &[Eœm ax&Dronf
&Spf*gxm O'gef;usL;&ifh awmfrljcif;ukd pkpnf;xm;jcif;jzpfonf /
Aṭṭhaka-nipāta (Therīgāthā): This is a collection of joyous verses uttered by a
female-monk (arahanta), Sīsūpacālā by name, at the time of Lord Buddha.
She uttered eight verses (aṭṭhaka).
tÏu edygw (t*FkwW&) ygVd – t*Fkw&W edum,f Y w&m;tpk 8 yg;pD yg0ifaom tÏrajrmuf usrf;jzpfonf /
Aṭṭhaka-nipāta (Aṅguttara): The eighth book of the ‘Gradual Discourses’,
which consists of eight items of the dhamma.
tÏ,xmbkpP0À 8 yg; (razgufrjyef [kwrf Sefaom*k%f - tÏ,xmbkpP0À - 8 yg; )
twWabm (twWbm0) Body, physical body.
twWabm (cE<mukd,f) ukd &jcif; 3 rsKd; Three kinds of ‘acquired body’:
1/ =urf;xrf;xif&Sm;aom (=oVm&du) twWabmukd&jcif; 1: Acquiring of gross body,
2/ psmefpdwfjzifhjyD;aom (raemr,) twWabmukd&jcif; 2: of mind-made body,
3/ &kyfr&Sdaom (t&ly) twWabmuk&d jcif; / 3: of formless body.
[621]
twW ,lqykHrsm; Idea of self:
1/ &lyH twWawm orEky\wd - &kyfukd twW[k &SKjrif.1: A person regards ‘form as self’;
2/ &ly0EœH 0g twWmeH - &kyf&Sdaom twW[k &SKjrif. 2: self as possessing form;
3/ twWed 0g &lyH – twWY &kyf[k &SKjrif. 3: form as in self;
4/ &lyoRd H 0g twWmeH - &kyfY twW[k &SKjrif. / 4: self as in form.
(‘&ly’ ae&mY ‘a0'em’ / ‘onm’ / ‘ocFg&’ / ‘0dnm%’ -cE<mig;yg;- toD;oD;tpm;xkd;yg)
(Substitute ‘feeling’, ‘perception’, ‘mental formations’, ‘consciousness’, i.e.,
five aggregates each, in the place of ‘form’ respectively.)
twW &Sd r&Sd 0p>a*gwW y&dAkdZfu ar;aomtcg jrwfpGmbk&m; qdwfqdwfaeawmfrljcif;
(tmENeokwf / tAsmuwoH,kwf / oVm,we0*~oH,kwWygVd)
Lord Buddha kept silent while Vacchagotta, a wondering ascetic, asked,
“Is there a self? Is there no self?”
1/ twW&Sd. [k ajzqkdv#if o\w0g' jzpfrnf / tewW . qef@usifbufwnf; /
1: If He answered, “There is self.”; it leads to eternalism, that is against the
doctrine of no-self (anatta).
2/ twWr&Sd [kajzqkdv#if Oap>'0g' jzpfrnf /
2: If He answered, “There is no self.”; it leads to annihilationism.
(Ānanda Sutta, Abyākata Saṃyutta, Saḷāyatana-vagga Saṃyutta Pāḷi)
twlwuG aexkdifjcif; 2 rsKd; Two kinds of co-residency:
1/ toEœ oEMd0go – ol,kwfrmwk@d . twlwuG aexkdifjcif;
1: Co-residency among the bad,
2/ oEœ oEMd0go – olawmfaumif;wk@d . twlwuG aexkid fjcif; /
2: co-residency among the good.
twlr&Sdaom t&mrsm; The uncomparable things:
1/ rdrdud, k fudkxuf cspftyfaomol r&Sd 1: No other affection like that of oneself,
2/ qefa&pyg; (pm;p&m)ESifh wlaomOpPm r&Sd 2: no wealth equal to grain (food),
3/ ynmESifhwlaom tvif;a&mif r&Sd 3: no light equal to wisdom,
4/ rkd;&Gmjcif;ESifhwlaom a&tkdifr&Sd / 4: no lake/water equal to rain.
twdwf Past, previous, former.
txuf jA[RmbkHESifh qufpyfaeaom oHa,mZOf 5 yg; (O'<H bm*d, oHa,mZOf 5 yg; ] txuf jA[RmbkEH Sifh
qufpyfaeaom oHa,mZOf )
txiftjrif ao;cH&wwfaom yk*d~Kvf 10 a,muf
Ten persons who are disdained/underestimated by others:
1/ vifuGm vifaoaom rdef;r 1: Spinster/widow,
2/ tm;enf;ol 2: weak person,
3/ aqGrsKd;^mwd uif;rJhol 3: person of no relative,
4/ tpm;taomuf =uD;ol 4: glutton/food-lover,
5/ rdwfaqGraumif; aygif;oif;ol 5: person associated with bad companion,
6/ ypPn;f OpPm r&Sdol 6: poor person,
[622]
7/ ukd,fusifhoDv r&Sdol 7: immoral person,
8/ trSK=uD;i,fwkd@Y arhavsmhwwfol 8: careless person,
9/ tema&m*grsm;ol 9: person suffering from frequent diseases,
10/ 0D&d, r&Sd ysif;,dol / 10: lazy/idle person.
t'dEM ckd;uHajrmufjcif;. t*Fg 4 yg; Four conditions to be guilty of ‘theft’:
1/ olwyg;wkd@. ypPn;f OpPm jzpfjcif; 1: Things belong to other,
2/ olwyg;wkd@. ypPn;f OpPm [kojd cif; 2: being conscious of others belongings,
3/ ckd;,lvakd ompdwf &Sdjcif; 3: the intention to steal,
4/ ckd;,ljcif; / 4: stealing.
t"rR&m* (rkd;acgifa=umif;w&m; 3 yg; ) Illicit lust.
t"rR0g'D (w&m;awmf š 0denf;awmfESifh rnDaom) &[ef;. t8Fg 18 yg;
Eighteen characteristics of unrighteous monks:
1/ w&m; r[kwfonfukd w&m; 1: What is no dhamma as dhamma,
2/ w&m;ukd w&m;r[kwf 2: what is dhamma as no dhamma,
3/ 0denf; r[kwfonfukd 0denf; 3: what is no vinaya as vinaya,
4/ 0denf;ukd 0denf;r[kwf 4: what is vinaya as no vinaya,
5/ bk&m;&Sif ra[monfukd ta[m
5: what the Buddha teaches not as the teaching of the Buddha,
6/ bk&m;&Sif a[monfukd ra[m
6: what the Buddha does teach as not the teaching of the Buddha,
7/ bk&m;&Sif ravhusuftyfonfukd avhusuf
7: what the Buddha practices not as the practice of the Buddha,
8/ bk&m;&Sif avhusuftyfonfukd ravhusuf
8: what the Buddha does practice as not the practice of the Buddha,
9/ bk&m;&Sif rynwfonfukd ynwf
9: what the Buddha prescribes not as the rule of the Buddha,
10/ bk&m;&Sif ynwfonfukd rynwf
10: what the Buddha does prescribe as not the rule of the Buddha,
11/ tmywf roifhonfukd oifh 11: no offence as offence,
12/ tmywf oifhonfukd roifh 12: offence as no offence,
13/ ayghaom tmywfukd av; 13: minor offence as major,
14/ av;aom tmywfudk aygh 14: major offence as minor,
15/ t=uGif;r&Sdaom tmywfudk t=uGif;&Sd 15: expiable offence as inexpiable,
16/ t=uGif;&Sdaom tmywfukd t=uGif;r&Sd 16: inexpiable offence as expiable,
17/ =urf;xrf;aom tmywfukd r=urf;xrf; 17: gross offence as no gross,
18/ r=urf;xrf;aom tmywfudk =urf;xrf; - [k pGJ,l ajymqkd usifh=uHonf /
18: no gross offence as gross.
("rR0g'D - w&m;awmf š 0denf;awmfESifh nDaom - &[ef;. t8Fg 18 yg;wkd@onf txufyg
[623]
18 yg;wkd@. qef@usifbufrsm; jzpf=uonf)
(Eighteen characteristics of righteous monk are opposite of the above.)
t"du&k%f; 4 yg; Four kinds of litigation:
1/ 0d0g'g"du&k%;f 1: Litigation because of a dispute,
2/ tEk0g'g"du&k%f; 2: litigation because of an accusation,
3/ tmywWm"du&k%f; 3: litigation because of an offence,
4/ udpPm"du&k%f; 4: litigation concerning proceedings.
t"du&k%f;jidrf;a=umif; 7 yg; Seven kinds of settlement of litigation:
1/ orRKcg 0denf; - rsufESmcsif;qkdif qkHawG@ ajz&Sif;jcif;
1: Removal of litigation by confrontation,
2/ owd – tmywfusL;vGefcJhonfukd owdr&awmhaom &[ef;tm; owday; ajz&Sif;jcif;
2: removal of litigation on account of memory,
3/ trlVS - tmywfusL;vGefcJhonfukd awGa0 arhav#mhaeaom &[ef;tm; owday; ajz&Sif;jcif;
3: removal of litigation on account of past insanity,
4/ yÉdnm – 0efcHcsufjzifh ajz&Sif;jcif;
4: the effecting of acknowledgement of an offence,
5/ a,bk,sodum – trsm;oabmwlnDcsufjzifh ajz&Sif;jcif;
5: the opinion of the majority,
6/ w\ ygyd,modum - &[ef;,kwftm; jyKtyfaom 0denf;uHtwkid f; ajz&Sif;jcif;
6: the pronouncement of bad character against someone,
7/ wd%0wˆm&u – rpifukd rsufz;kH ouJho@kd rSefrSefrSm;rSm; tm;vk;H ukd zkH;uG,fjypfum ajz&Sif;jcif; /
7: covering over with grass (the litigation is completely dismissed no matter
it is right or wrong).
t"dÏmef Resolution, determination, vow.
t"dÏmef 3 yg; Three kinds of resolution:
1/ ykAŠedrdwW t"dÏmef ] a&S;tzkd@uyif edrdwjf y&ef t"dÏmefaqmufwnfjcif;
1: Resolution made so that certain signs appear before something happens,
2/ tmoDo t"dÏmef ] rdrdawmifhw vkt
d yfcsuftwGuf t"dÏmefaqmufwnfjcif;
2: resolution made so that one’s dream comes true,
3/ 0w t"dÏmef ] usifh0wfukd usifh=uH&ef t"dÏmefaqmufwnfjcif; /
3: resolution made so that one’s duties are fulfilled.
t"dÏmef 4 yg; (atmifjrifrSK&&ef) Four kinds of resolve to gain or four foundations:
1/ ynm t"dÏmef 1: Foundation of wisdom,
2/ opPm t"dÏmef 2: of truth,
3/ pm*g t"dÏmef 3: of relinquishment,
4/ Oyorm t"dÏmef / 4: of peace/tranquility.
t"dÏmef yg&rD Perfection of resolution.
t"dywd The head, the excellent, the Chancellor.
tewW No-soul, soullessness, no-self, selflessness,
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no-ego, egolessness, impersonality.
tewWvuQ%okwf – bk&m;jzpfjyD;aemuf 'kwd,ajrmuf a[mawmfrlaom okwfjzpfonf / cE<mig;yg; 
wk@d . tedpP 'kuQ tewWjzpfykHukd a=umif;usKd;jy a[m=um;xm;aom okwfjzpfonf /
Anattalakkhaṇa Sutta (Discourse on the Characteristic of No-soul): This is the
second discourse delivered by Lord Buddha after He attained enlightenment.
It explains rationally that the five aggregates as impermenance, suffering
and no-soul.
tEœ&m,f 5 yg; (psmefr*fzkdvf r&atmif wm;jrpfwwfaom tEœ&m,f)
Five dangers that prevent someone to attain trance, path and fruition:
1/ urR – yOPmeEœ&d,uH  wpfckck usL;vGefjcif;
1: Transgressing one of the five deadly sins,
2/ udavo - ed,wrdp>m'dÏd  tusKd;ta=umif;r&Sd[k ,kH=unfjcif;
2: believing that there is no cause and effect,
3/ 0dygu – t[dwf 'Gd[dwf  [laom ^m%frygyJ yÉdoaE<ae&jcif;
3: conception without wisdom (dull conception),
4/ t&d,ly0g' – t&d,molawmfaumif;rsm;tm; pGwfpGJ jypfrSm;jcif;
4: accusing the noble-ones,
5/ tm%m0DwduUr – apwemjzifh tmywfusL;vGefjcif; /
5: transgressing intentionally the vinaya rules.
terwa*~g acg oHoma&m / ykAŠaumÉd e ynm,wd (oHo&m tprxif )
tem*wf Future.
tem*wf ab; 5 yg; (&[ef;awmfrsm;) Five dangers of monks:
1/ ouFef;aumif;ukd &Sm0wf vmjcif; 1: Longing and searching for fine robes,
2/ qGrf;aumif;ukd &Smpm;vmjcif; 2: longing and eating fine foods,
3/ ausmif;aumif;ukd aqmufvkyf aexkid fjcif;
3: longing and dwelling at luxurious buildings,
4/ &[ef;rdef;r omra% oduQrmefw@kd ESifh a&m0if&if;ESD;rSK rsm;vmjcif;
4: dealing delightfully with nuns, novices and trainees,
5/ a*gyutzGJ@ ponf zGJ@pnf;jyD; ypPnf;OpPm okrd SD;rSK rsm;vmjcif; /
5: stockpile/amass of property/wealth.
tem*w0Ho ] tem*w0ifusrf; - arawW,sbk&m;&Sif tem*wfumvY yGifhawmfrlrnfukd
=uKdwifa[m=um; jyqkdxm;aomusrf; /
Anāgata vaṃsa: A text which explains about Mettyya who will attain
Buddhahood in the future.
tem*wHo ^m%f ] tem*wfumvukd odjrifEkdifaom ^m%f
Anāgataṃsa-ñāṇa: The wisdom-power that foresees the future.
tem*grf – aov#ifumrbkYH rjzpfawmhyJ &ly t&lyjA[RmbkHYomjzpfI y&dedAŠmefpH0ifrnfyh k*~Kdvf
Non-returner who have reached the third stage of path-knowledge.
tem*grfyk*~Kdvf 5 rsKd; (umrbkHY y&dedAŠmefrjyK / &ly t&lybkHY y&dedAŠmefjyKonfhyk*~Kdvf 5 a,muf )
[625]
tem*grfjzpfa=umif;w&m; 6 yg; Six dhammas conducive to never-returner:
1/ o'<g 1: Faith,
4/ tm&'< 0D&d, 4: effort,
5/ owd 5: mindfulness,
6/ ynm / 6: wisdom.
(tem*grf rjzpfEkdifa=umif;w&m; 6 yg;rSm txufygwk@d rS qef@usifbufjzpfonf/)
(Six dhammas not conducive to never-returner are opposite of the above.)
temw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
temxyd%f olaX; (trnf&if; ok'wW) - ygVdpmayY txif&Sm;qkH;aom ausmif;'g,umjzpfonf /
om0wˆjd rKd@ &Sd aZw0efausmif;ukd aqmufvyk fvSL'gef;onf / bk&m;&Sif 25 0gwikd fwikd f trsm;qkH;
0guyfqkdawmfrlaomausmif;jzpfonf /
Anātha-piṇḍika: (given name - Sudatta) He is the most famous monastery-
donor and lay-devotee in the Pāḷi Scripture. He built and donated Jetavana
monastery at Sāvatthi City, where Lord Buddha spent for twenty-five
years of rainy-retreat (vassa).
temxyd%folaX;=uD;u orD;jzpfol plVokb'Ngukd olr. cifyGef;onfaemufvu kd fcgeD; rSmvkdufaom
pum; 10 cGef; (0domcg ausmif;tr=uD;tm; cifyGef;onfaemufvkdufcgeD; olr.zcif=uD; u
rSmvkdufaom pum; 10 cGef; )
temrsKd; 96 yg; (a&m*grsKd; 96 yg; )
tedpP Impermanence, impermanency, momentariness.
tedpP ESifh qD;rD;cGuf (qD;rD;cGuf Oyrm tedpP )
tedpP ESifh opfyif (opfyifOyrm tedpP )
tedpPonm ta&;ygykH Oyrmrsm; (tedpPonmokwf / ed'ge0*~o, H kwWygVd)
The similes regarding the importance of ‘the perception of impermanence’:
1/ rkd;tcgY v,form;onf =uD;rm;aomxGefjzifh v,f,mukd xGef,ufouJhodk@
1: As a ploughman ploughing with a ploughshare cuts through all the rootlets,
so the perception of impermanence eliminates all sensual lust etc..
2/ jzLqHjruf&dyform;onf &dyfjyD;jrufukd tjzm;rS ukdifcgouJhokd@
2: As a rush-cutter cuts down a rush, grabs it by the top and shakes, so ….. cuts
3/ o&ufoD;ckdif tnSmrSjywfusaomf toD;tm;vk;H jywfusouJhokd@
3: As when the stalk of a bunch of mangoes has been cut, all the mangoes
attached to the stalk follow along with it, so ….. cuts …..
4/ tdrfacgifrkd;Y tjcif&e,ftm;vkH;wkd@ ouf0ifouJho@kd
4: As all the rafters of a house lead to the roof peak, so ….. leads to eliminate …..
5/ tjrpfeH@omtaygif;wGif tausmf&eH@onf tomqkH;jzpfouJho@kd
5: As among fragrant roots, black orris is the best, so ….. is the best to eliminate …
6/ teH@ eH@omtaygif;wGif pENuel D&eH@onf tomqkH;jzpfouJho@kd
[626]
6: As among fragrant heartwoods, red sandalwood is the best, so ….. is the best
to eliminate ….
7/ tyGifh eH@omtaygif;wGif jrwfav;yef;&eH@onf tomqkH;jzpfouJhokd@
7: As among fragrant flowers, jasmine is the best, so ….. is the best to eliminate …
8/ ya'o&mZfrif;i,ftaygif;wGif p=um0aw;rif;onf tomqkH;jzpfouJho@kd
8: As a universal king is at the top of all regional kings, so ….. is at the top to
eliminate …..
9/ =u,fwm&m ta&miftaygif;wGif vrif;.ta&mifonf tomqkH;jzpfouJhokd@
9: As the rediance of the moon is at the top of that of all stars, so …..
10/ jrLwdrf tnpfta=u;uif;aom wefaqmifrkef;vwGif aerif;. tvif;a&mifuo
Jh kd@
10: As the sun shines in the autumn of clear and cloudless sky and dispels all
darkness, so the perception of impermanence eliminates all sensual lust etc..
tedpPmEky\em Contemplation on impermanence.
tedÏm&kH Undesirable object.
tedy‰EM &kyf 10 yg; (&kyf 28 yg; )
tedrfhusqkH; vlwef;pm; 5 rsKd; - bk&m;vufxufawmf
Five lowest classes (the despised clans) at the time of Lord Buddha:
1/ p¾mv - 'Gef;p¾m;rsKd; 1: Begger, rubbish-remover,
2/ aeom' – rlqkd;wHigrsKd; 2: hunter and fisherman,
3/ a0e – ESD;orm;rsKd; 3: bamboo-worker,
4/ &xum& - &xm;vkyform;rsKd; 4: cart-maker,
5/ ykuUKo – yef;rSKdufoGef (rpifbifusKH;) rsKd; / 5: excrement-remover.
tEkur`g 2 rsKd; (oem;jcif; - tEkur`g - 2 rsKd; )
tEky\em – tzefzef&SKrSwfjcif; Contemplation.
tEky\em 10 yg; Ten kinds of contemplation:
1/ tedpPm Eky\em 1: Contemplation on impermanence,
2/ 'kuQm Eky\em 2: on suffering,
3/ tewWm Eky\em 3: on no-self,
4/ edAŠd'g Eky\em 4: on aversion.
5/ 0d&m*g Eky\em 5: on non-attachment,
6/ eda&m"m Eky\em 6: on cessation,
7/ yÉded\*~g Eky\em 7: on relinquishing,
8/ tedrdwmW Eky\em 8: on signless,
9/ ty`%d[dwm Eky\em 9: on desirelessness,
10/ oknwm Eky\em / 10: on voidness.
tEko, - udef;wnfaejcif; Latent/potential dispositions/defilements, seeds of
passions, proclivities, inclinations, tendencies.
tEko, 7 yg; Seven inclinations, latent proclivities:
[627]
1/ umr&m*g Eko, ] umr*k%ftm&kHpGJ udef;wnfaejcif; 1: Sensuous greed,
2/ b0&m*g Eko, ] b0pGJ udef;wnfaejcif; 2: craving for continued existence,
3/ yËdCm Eko, ] trsufa'gopGJ udef;wnfaejcif; 3: grudge,
4/ rmem Eko, ] rmefrmepGJ udef;wnfaejcif; 4: conceit, pride,
5/ 'dÏm Eko, ] t,ltq ,k=H unfrSKpGJ udef;wnfaejcif; 5: speculative opinion,
6/ 0dpdudp>m Eko, ] oHo,pGJ udef;wnfaejcif; 6: skeptical doubt,
7/ t0dZ…m Eko, ] rodem;rvnfrSKpGJ udef;wnfaejcif; / 7: ignorance.
tEk\wd Recollection.
tEk\wd 10 yg; Ten Recollections:
1/ Ak'<g Ek\wd 1: Recollection of Buddha,
2/ "rRm Ek\wd 2: of Dhamma,
3/ oHCm Ek\wd 3: of Saṃgha,
4/ oDvm Ek\wd 4: of morality,
5/ pm*g Ek\wd 5: of generosity,
6/ a'0wm Ek\wd 6: of deities,
7/ Oyorm Ek\wd 7: of peace,
8/ r&%m Ek\wd 8: of death,
9/ um,*wm owd 9: mindfulness based upon body-parts,
10/ tmemyge owd / 10: mindfulness based upon breathing.
taeuZm wif – bk&m;jzpfp yxrqk;H &Gwfawmfrlaom*gxm. tprSm ‘taeuZmwd oHom&H’ [lI
jzpfonf / ,if;od@k tpcsDaom*gxmrsm;ukd tok;H jyKjyD; &[ef;awmfrsm; bk&m;taeuZmwif=uonf /
Consecrating of a Buddha’s image, making a Buddha’s image holy by the monks
chanting verses starting with “Anekajā”, which was uttered by Lord Buddha soon
after He attained enlightenment.
taeoe – rtyfpyfaom 0denf;ESifhrnDaom ypPnf;av;yg; &SmrSD;jcif;
Wrong modes of livelihood for monks.
taeoe 21 yg; (r[meda'NoygVd) tjcm;aomusrf;rsm;Y a&wGufrSKtenf;i,f uGjJ ym;onf /
Twenty-one wrong modes of livelihood for monks in accordance with
Mahā-niddesa Pāḷi: (The following list is a little difference with other texts.)
1/ tHh=obG,fjzpfatmif ajymqkdaexkid fjcif; 1: Flattering,
2/ ypPn;f vSLatmif qG,fajyma[mjcif; 2: canvassing to gain things,
3/ wpfOD;OD;u vSLxm;onfukdtjcm;wpfOD;tm;ay;jcif;
3: giving things a person what is given by another person,
4/ tjcm;olwkd@. *k%faus;Zl;rJh tjypfrsm;ukd ajymjcif; 4: criticizing others,
5/ wpfae&mrS&aomypPnf;ukd tjcm;wpfae&mY 5: exchanging things with
ay;urf;jcif; lay-persons,
6/ opfom;ay;jcif; 6: giving wood/timber,
7/ xef;&Guf opf&Gufponfay;jcif; 7: giving palm-leaves etc.,
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8/ qyfjymay;jcif; 8: giving soap,
9/ rdrdukd,fukd ESdrfcsajymqkd qufqHjcif; 9: making humble under lay-persons,
10/ trSefenf;yg; trSm;rsm;aom pum;ukdajymjcif; 10: speaking less truth, more false,
11/ rsufESmopfa& ponfay;jcif; 11: giving water,
12/ uav;xdrf; uav;ukdjrSLjcif; 12: taking care off/petting the kids,
13/ ryifhyJ tdrfodk@oGm;jcif; 13: visiting home without invitation,
14/ ajrae&m aumif;raumif;ukd a&G;ay;jcif; 14: giving hints as lucky site,
15/ wd&p>mef vuQ%mzwf/oifay;/a&G;cs,fay;jcif; 15: as lucky signs of an animal,
16/ a,mufsm;rdef;rwk@d . vuQ%m zwfay;jcif; 16: as lucky signs of man/woman,
17/ j*Kd[feuQwfa&G;ay;jcif; 17: choosing the lucky astrology,
18/ vlwkd@ckdif;aponfukd vkyfudik fay;jcif; 18: doing chores for lay-persons,
19/ vlwkd@. owif;pum;ukd aqmifay;jcif; 19: taking message of the lay-persons,
20/ pm;zG,faomufzG,fay;jcif; 20: giving food,
21/ rdrdtm;vSLxm;onfukd jyefay;jcif; / 21: giving back what is given.
taemwwftdik f (tkdif=uD; 7 tkdif )
taEœm *w / taEœm*" 0if Be inside, be included, be part of.
taEœm 0Dxd (0Dxd 3 rsKd; ) Inner ecliptic, the path of the sun at summer solstice.
taemf&xmrif; (1044 – 1077) – ax&0g'Ak'<bmomukd jrefrmjynfY ysH@ESH@atmif pwifaqmif&Guf
omoem jyKcJhaom orkdif;wGif xif&Sm;onfh yk*Hjynf&Sif bk&ifjzpfonf /
King Anawratha (1044 –1077): Very famous king of Bagan dynastery;
He introduced and made Theravāda Buddhism spread all over Myanmar (Burma).
temxyd%folaX;=uD; uG,fvGefcgeD;Y t&Sifom&dyk=wm a[m=um;aomw&m; 9 rsKd;
(temxyd¾daum0g'okwf – Oy&dyÀmoygVd)
Sāriputta’s teaching to Anāthapiṇḍika the Rich, while the latter was dying:
1/ puQK rsufpd paom yom'ig;yg; raem'Gg& aygif; ajcmuf;yg;wkd@ukd rpGJvrf;&
1: Not clinging to the eye, ear, nose, tongue, body and mind-door,
2/ &lyg&kH paom tm&kH ajcmufyg;ukd rpGJvrf;&
2: not clinging to forms, sounds, ordours, flavours, tangibles and mind-objects,
3/ puQK0dnm%f paom 0dnm%f ajcmufyg;ukd rpGJvrf;&
3: not clinging to eye-consciousness etc.,
4/ puQKor‰\ paom or‰\ ajcmufyg;ukd rpGJvrf;&
4: not clinging to eye-contact etc.,
5/ puQKor‰\Zm a0'em paom a0'em ajcmufyg;ukd rpGJvrf;&
5: not clinging to feeling born of eye-contact etc.,
6/ yx0D"mwf / tmayg awaZm 0ga,m tmumo 0dnm%"mwf[laom "mwf ajcmufyg;ukd
rpGJvrf;&
6: not clinging to earth-element, water-element, fire-element, air-element,
space-element and consciousness-element,
[629]
7/ cE<mig;yg;ukd rpGJvrf;&
7: not clinging to the five aggregates,
8/ t&lypsmef av;yg;ukd rpGJvrf;&
8: not clinging to four formless trances (arūpa-jhāna),
9/ ,ckrsufarSmuf aemifwrvGef tm&kHrSefor#ukd rpGJvrf;& /
9: not clinging to this world and the world beyond.
taESmiftzGJ@ 10 rsKd; (rdvdENyOS) Ten kinds of attachment/binding:
1/ trd 1: One’s own mother,
2/ tb 2: mother,
3/ ZeD; (cifyGef;) 3: wife (husband),
4/ om;orD; 4: son and daughter (kids),
5/ aqGrsKd; 5: relatives,
6/ rdwfaqG 6: friends,
7/ ypPn;f OpPm 7: belongings (wealth),
8/ vmbfylaZmfrSK 8: gain (fame),
9/ tpkd;&rSK 9: power (authority),
10/ umr*k%f ig;yg; / 10: five sensual pleasures.
tyfusnfvSL&usKd; 3 yg; Five benefits of donating needle-case:
1/ ukd,fcsrf;omjcif; 1: Bodily happiness,
2/ pdwfcsrf;omjcif; 2: mental happiness,
3/ Á&d,mykxf csrf;omjcif; / 3: happiness in all four postures of body.
tyfvSL&usKd; 5 yg; Five benefits of donating needle:
1/ awG;awmrSKuif;jcif; 1: No frustrated mind,
2/ ,kHrSm;rSKuif;jcif; 2: no doubt,
4/ pnf;pdrfOpPmaygrsm;jcif; 4: wealth,
5/ xufjrufaom ^m%f&Sdjcif; / 5: wisdom.
ty'gef - ck'Nuedum,ft0iftyg usrf;jzpfonf / bk&m;&Sif yapPuAk'<g ax& ax&Dwd@k ta=umif;ukd
jyqkdaom twˆKy`wu
Wd srf;jzpfonf (edum,fig;&yf ) /
Apadāna: This is a text in the Minor Discourses; it contains the biographies of
Universal Buddhas, Individual Buddhas, monks (thera) and nuns (therī).
ty&d [med, w&m; 7 yg; (rqkwf,kwf rysufpD;a=umif; w&m; 7 yg; )
ty&d [med, w&m; 6 yg; (&[ef;awmfrsm; twGuf)
Six things conducive to welfare (for monks):
1/ &[ef;awmftcsif;csif; um,uH arwWm&Sdjcif; 1: Bodily loving-kindness each other,
2/ &[ef;awmftcsif;csif; 0pDuH arwWm&Sdjcif; 2: verbal loving-kindness each other,
3/ &[ef;awmftcsif;csif; raemuH arwWm&Sdjcif; 3: mental loving-kindness each other,
4/ ypPn;f av;yg; a0r# ok;H aqmifjcif; 4: sharing the four requisits farely,
[630]
5/ ukd,fusifhoDv&Sdjcif; 5: moral virtue,
6/ ynm&Sdjcif; / 6: wisdom, insight.
ty&d [med, w&m; 7 yg; (&[ef;awmfrsm; vlrsm;twGuf)
More seven things conducive to welfare (for monks and lay-persons):
1/ o'<g 1: Faith,
5/ 0D&d, 5: effort,
7/ ynm / 7: wisdom.
ty&d [med, w&m; 7 yg; (&[ef;awmfrsm; twGuf)
Seven things conducive to welfare (for monks):
1/ tvkyf rrsm;jcif; 1: Not rejoicing, not delighting, and not becoming
absorbed in works,
2/ pum; rrsm;jcif; 2: not rejoicing in chattering,
3/ ttdyf rrsm;jcif; 3: not rejoicing in sleeping,
4/ taygif;toif; rrsm;jcif; 4: not rejoicing in companies,
5/ umrp> EN rrsm;jcif; 5: not rejoicing in evil desires,
6/ rdwfaqG,kwf r&Sdjcif; 6: not rejoicing in mixing and association with
evil friends,
7/ t*wd vkdufpm;rSK r&Sdjcif; / 7: not rejoicing in resting content with partial
achievements, not going wrongly.
ty&d [med, w&m; 7 yg; (&[ef;awmfrsm; twGuf) (wenf;)
More seven things conducive to welfare (for monks):
2/ tewW onm 2: of soullessness,
3/ tokb onm 3: of foulness,
4/ tm'De0 onm 4: of fault,
6/ 0d&m* onm 6: of detachment,
ty`rnm 4 yg; (jA[R 0d[m& - jA[Rpkd&f w&m; - 4 yg; )
ty`rm' – rarhrav#mhjcif; Awareness, earnestness, vigilance, diligence, heedfulness,
attentiveness.
ty`rm'w&m;ESifh ywfoufI Oyrm 8 rsKd; (ukokdvfw&m;wkd@.pka0;aygif;qkH&m wpfckwnf;aomw&m; )
tyg,f Woeful state, unhappy state/realm.
tyg,f 4 yg; Four woeful states/existences/abodes/realms:
[631]
1/ i&J 1: Hell,
2/ wd&p>mef 2: animal world/kingdom,
3/ jydwWm 3: hungry ghost/the sphere of petas,
4/ tok&um,ff / 4: demon-world/the host of asuras.
tyg,fusa=umif;w&m; 4 yg; Four dhammas that lead to woeful states:
1/ um, 'kp&kduf 1: Bodily bad deeds,
2/ 0pD 'kp&kduf 2: verbal bad deeds,
3/ raem 'kp&kduf 3: mental bad deeds,
4/ rdp>m'dÏd / tuwnKw tuwa0'd ] t,lrSm;jcif; / aus;Zl;rodjcif; /
4: wrong view or no gratitude to those who are worthy.
tyg,fusa=umif;w&m; 4 yg; (wenf;)
More four dhammas that lead to woeful states:
1/ rjrifyJ jrifonf[kajymjcif; 1: Not seen as seen,
3/ rawG@yJ awG@onf[kajymjcif; 3: not sensed as sensed,
4/ rodyJ odonf[kajymjcif; / 4: not cognized as cognized.
tydp> 4 rsKd; (tvkdenf;jcif; - tydp> - 4 rsKd; )
tydp>wm Having only few wishes.
taygif;taz:Y arG@av#mfjcif; tjypfrsm; (r[moknwokwf / Oy&dyÀmoygVd)
The defaults of delighting in company/society:
1/ e aeuQr okc - umrrS xGufajrmufaomcsrf;omukd r&Ekdif
1: Not to obtain the bliss of renunciation,
2/ e y0da0u okc – udavom uif;jidrf;aomcsrf;omukd r&Ekdif
2: not to obtain the bliss of seclusion,
3/ e Oyor okc - &m*ponf jidrf;at;aomcsrf;omukd r&Ekdif
3: not to obtain the bliss of peace,
4/ e oarŠm"d okc – r*fzkdvf csrf;omukd r&Ekdif /
4: not to obtain the bliss of enlightenment.
taygif;toif;qkd; &Sdjcif;. tjypf 6 yg; (raumif;aom rdwfaqG&Sdjcif;. tjypf 6 yg; )
taygif;toif; rvkyfxkdufaom &[ef;. vuQ%m 5 yg;
A monk who possesses five things should not be befriended:
1/ pDyGg;a&; vkyfjcif; 1: Business-minded,
2/ jy\em&Sm (t"du&k%f;jyK) wwfjcif; 2: problem-oriented,
3/ t=uD;trSL;&[ef;rsm;ukd qef@usifwwfjcif; 3: against the elder,
4/ umv&Snf=umaom c&D; toGm;rsm;jcif; 4: frequent long-trips,
5/ olawmfaumif;w&m; raqmufwnf aqmufwnfap&ef rajym=um; rwku
d fwGef;wwfjcif; /
5: no ability to arouse and satisfy others with dhamma.
(taygif;toif; vkyfxkdufaom &[ef;. vuQ%m 5 yg;rSm txufygw@kd rS qef@usifbufjzpfonf)
[632]
(Five good things are opposite of the above.)
tjypf 2 rsKd; Two faults:
1/ ,ck ypPKyèf tjypf 1: The fault pertaining to the present life,
2/ aemifoHo&m tjypf / 2: the fault pertaining to the future life.
tjypfukd tjypf[k &SKodjrifum ukpm;jyD; aemifwzef rusL;vGefatmif xdrf;odrf;jcif; [lonf –
Regarding to see transgression as a transgression:
‘0k'<d a[om bduQa0 t&d,\ 0dea, a,m tpP,H tpP,awm 'domG ,xm"rRH yÉdua&mwd /
tm,wd H oH0&H tmyZ…wd /’
‘&[ef;wkd@ jrifhjrwfjzLpifaom usifh0wfodumQ Y t=uifolonf tjypfukd tjypf[kodjrifjyD; ukpm;. /
aemufxyfwzef xyfrjzpfatmif =udK;pm;tm;xkwf. / Tokd@jyKjcif;onf wkd;wuf=uD;yGg;a=umif;
w&m;aywnf; /’
‘Monks, it is growth in the Noble One’s Discipline when one sees one’s
transgression as a transgression, makes amends for it in accordance with the
Dhamma and undertakes future restraint.’
tzufzufrS =unfnKdbG,faumif;aom (orEœygom'du) &[ef;awmf. t*Fg 10 yg;
Ten dhammas of a monk who endows with all-side-respect:
1/ oDv0g ] uk,d fusifhoDv&Sdjcif; 1: Morality,
2/ A[k\kw ] t=um;tjrifrsm;jcif; 2: vast learning,
3/ "rRuxdu ] w&m;a[mwwfjcif; 3: good preacher of the dhamma,
4/ y&dom0p& ] y&dowfY usufpm;jcif; 4: good at debate,
5/ 0dom&' ] &J&ifhpGm w&m;a[mwwfjcif; 5: courage,
6/ 0de,"& ] 0denf;aqmifjcif; 6: expert in Vinaya (discipline),
7/ tm&ndu ] awm&aqmufwnfjcif; 7: forest-dweller,
8/ yEÎaoemoe ] tpGeftzsm;ausmif;Yaejcif; 8: solitude,
9/ psmevmbD ] psmef&jcif; 9: attaining jhāna,
10/ tmo0uQ, ] tmoa0gukefcrf;jcif; / 10: destroyer of cankers (āsava).
tajz 4 yg; (tar; 4 axG tajz 4 wef )
taABmumodu – vGifwD;acgifY aexkid fjcif; - "kwif ("kwif 13 yg; )
taABmumodu – vGifwD;acgifY aexkid fjcif;. tusKd; 7 yg;
Seven benefits of the open-air-dweller’s practice:
1/ ausmif;tdyf&mae&mY a=umifhusrSKuif;jcif; 1: no impediment of dwellings,
2/ xderd'<ukd y,fEikd fjcif; 2: no sloth and torpor,
3/ om;orifuJho@kd jidw, G frSKr&Sd oGm;vmEkdifjcif; 3: unattachment,
4/ csD;rGrf;bG,fjzpfjcif; 4: praiseworthy,
5/ t&dyftm0goY ruyfjidjcif; 5: no attachment for lodging,
6/ t&yfav;rsufESm vkd&m&mukd oGm;Ekdifjcif; 6: free to go any directions,
tAsmuw – bk&m;&Sif rajzyJxm;aom ykp>m 10 rsKd; (‘avmu=uD;onf jrJoavm’ ponfah r;cGef;rsm;)
[633]
(rajzyJ xm;&rnfh tar; ] XyeD, Asmu&%d, 10 rsKd; )
tbAŠ (&[ef;rcHxkdufaom) yk*~Kdvf 11 a,muf
Eleven persons whom cannot be ordained as Buddhist monks:
1/ y¾Kuf 1: Gay, eunuch,
2/ &[ef;a,mif aqmifaeol 2: bogus monk,
3/ tjcm;bmomok@d ul;ajymif;oGm;aom &[ef; 3: monks departing to other faith,
5/ rdcifukd owfol 5: one’s own mother-killer,
6/ zcifukd owfol 6: one’s own father-killer,
7/ &[Eœm ukd owfol 7: arahant-killer,
8/ bk&m;&Siftm; aoG;pdrf;,kad pol 8: a person who makes Buddha wounded,
9/ oHCm oif;cGJol 9: a person who makes schism among
saṃgha (order of monks),
10/ bduLQ eDr ukd zsufqD;ol 10: a person who molests a nun(s),
11/ ObawmAsnf; (vdift8Fg 2 ckv;kH ygol) / 11: hermaphrodite.
tb,*D&d0goD *kd%f; (oD[kdVfu|ef;) (r[m0d[m&vnf; ) / / bk&if0Ã*gr%d tb, (29 – 17 bDpD) onf
tb,*D&dausmif;awmf=uD;ukd aqmufvkyfcJhygonf / olonf ,if;ausmif;awmfukd ol.oli,fcsif;
jzpfol t&SifukyduUv r[mwd\tm; yk*~vdu (wpfOD;wnf;ykdif) tjzpfvSL'gef;cJhygonf / r[m0d[m&
&[ef;rsm;u TvSL'gef;rSKukd rauseyf =uyg / ok@d a=umifh olwkd@ (r[m0d[m& &[ef;rsm;) onf t&Sif
wd\tm; wumwumr rdom;pkrsm;eSifh ta&m0ifvGef;onf[laom (ukv'lou) pGyfpGJcsufjzifh
oHCmhabmifrS ESifxkwfaomuH (yAŠmZed,uH) jyKcJh=uygonf / ol.wynfhjzpfol rkwfqdyfar$;AvjApf
uk,d fawmf[lI todrsm;aom t&Sifw\ d u Tok@d uHjyK tjypfay;jcif;onf w&m;r#wrSKr&Sd[lI
oabmrwl uef@uGufcJhygonf / xkdtcg r[m0d[m& &[ef;rsm;onf oltm; jypf'%fcyfaom
(OauQyed,uH) jyKcJh=ujyefygonf / tusKd;quftm;jzifh &SifA[v r\k wd\ (rkwfqdyfar$;AvjApf
uk,d fawmfwd\) onf r[m0d[m&ukd pGef@cGgjyD; wynf&h [ef; 500 ESifhtwl tb,*D&d ausmif;ok@d
oGm;a&muf aexkdifoDwif;ok;H cJh=uygonf /
King Vaṭṭaāmani Abhaya (29-17 BC) built the Abhayagiri monastery. He donated
it to his friend Mahātissa of Kupikkala as a personal gift. Monks of the
Mahāvihāra dissatisfied with this gift. Thus, they imposed on Tissa the
punismment of expulsion (pabbājanaya kamma) on the grounds of his frequenting
the families of laymen. Tissa’s pupil, known as Bahala-Massu-Tissa (Bushy-
bearded Tissa), resented this punishment as unjustifiable. Then, Mahāvihāra
monks imposed on him the act of censure (Ukkepaniya Kamma). Subsequently
Bahala-Massu-Tissa left the Mahāvihāra with five hundred monks and joined his
teacher at the Abhayagiri monastery.
tb,*D&d0goD&[ef;awmfw@kd onf 0Z…DykwWu*kd%f;.q&mwpfqljzpfaom t&Sif"rR&kpdukd =uKdqkdvufcH
cJh=uygaomtcg olwkd@ukd "rR&kpdu*kd%f;om;rsm;[k odvm=uygonf / r[m0d[m& ESifh tb,*D&d
ESpf*kd%f;wk@d onf cH,cl suftjrif0g'csif; rwl=uaomfvnf; bk&if0Ã*gr%d tkyfcsKyfjyD;aemufyikd f; ESpf 300
cef@ jidrf;csrf;pGm aexkid fcJh=uygonf / oD&dvuFmbk&iftrsm;pkwd@k onf ESpf*kd%f;vk;H ukd rsufESm rvkdufyJ
[634]
axmufyef@cJh=uaomfvnf; tcsKd@aombk&ifrsm;u r[m0d[m&ukd tm;ay;jyD; tjcm;aom bk&ifrsm;u
topfay:aygufvmaom tb,*D&dukd tm;ay;=uygonf /
When Abhayagirivasins welcomed Dhammaruci, a teacher of the Vajjīputtaka sect,
they came to be known as Dhammarucikas. Both Mahāvihāra and Abhayagīri
monasteries existed peacefully – in spite of their divergent views - for nearly three
centuries after the reign of King Vaṭṭagāmani Abhaya. Most of the rulers in Sri
Lanka supported both fraternities impartially; but some favoured the Mahāvihāra
and others the newly established Abhayagīri.
a0g[m&du wd\bk&if (269 -291 at'D) tkyfcsKyfpOftwGif; tb,*D&d*kd%f;u a0wkv† t,l0g'ukd
vufcHtwnfjyKcJh=uaomtcg xkjd yKdifzuf *kd%f;ESpfckw@kd twGif; ododomom t=urf;zufrSKrsm; jzpfay:
vmcJhygonf / 0ef=uD;uydv. ppfaq;qef;ppfcsufjzifh Tt,l0g' (a0wkv†) ukd t,lrSm; rdp>m'dÏd
jzpfa=umif; awG@&Sd&jyD; bk&ifu ESdrfESif;cJhygonf / a0wkv† t,l0g'=uD;yGg;x=uGrSKukd bk&ifa*gxb,
(309 – 322 at'D) uwzef ESdrfeif;cJhjyD; ,if;.aemufvkdufrsm;onf wkid f;jynfrS uG,faysmufcJhygonf /
bk&ifr[maoe (334 – 362 at'D) tkyfcsKyfpOf oHCrdwrW nfaom r[m,me0g'jzef@olonf
r[m0dd[m&oHCmawmfrsm;ukd r[m,mebmomokd@ oGwfoiG f;&ef a&mufvmcJhygonf / xkt d csdefY
olonf r[m0d[m&oHCmawmfrsm;tm; jypf'%fay;onfhtaejzifh qGrf;avmif;vSLjcif;ukd wm;jrpf&ef
trdef@xkwfjyefay;a&;twGuf bk&ifukdqGJaqmifpnf;&kH;cJhygonf / qGrf;cHI r&=uawmhaom &[ef;awmf
rsm;onf r[m0d[m&ukd pGef@cGgcJh=ujyD; ukef;jrifha'orsm; u|ef;.awmifykdif; a&m[e a'ook@d =uGoGm;cJh
=uygonf / r[m0d[m&onf 9 ESpfwkdif &[ef;awmfrsm; qdyfokOf;cJyh gonf / t&SifoHCrdwW u bk&if
tm; r[m0d[m&&SdtaqmuftODtm;vkH;ukd zsufjyD; tb,*D&Dausmif;twGif; taqmuftOD;opfrsm;
aqmufvkyf&mY tok;H jyK&ef aoG;aqmifcJhygonf / aemufqkH;Y vlxkqENu tb,*D&dukd qef@usifcJhjyD;
t&SifoHCrdwW ukd vuform;wpa,mufu owfjzwfcyJh gonf / trsm;jynfolw@kd . rauseyfrSK ol@
0ef=uD;arC0À tb,. t=uHay;rSKwk@d ukd qifjcifv#uf bk&ifr[maoeonf ol. tukodkvfrSKrsm;
ukad emifw&jyD; r[m0d[m&ausmif;awmf. taqmuftODrsm;ukd jyefvnf jyifqifcJhygonf /
The rivalry between these two fraternities became quite acute and violent when the
Vaitulya doctrine was favourably received by the Abhayagirivasins during the
reign of King Vohārika Tissa (269-291 AD). This doctrine, having been examined
by the minister Kapila, was found to be heretical and was suppressed by the king.
The uprising of the Vaitulya doctrine was suppressed again by king Gothabhaya
(309-322 AD) and its followers were banished from the country. During the reign
of King Mahāsena (334-362 AD) a propagator of Mahāyāna Buddhism named
Saṁghamitta came to convert Mahāvihāravāsins to Mahāyānism. Then he enticed
the king to issue an order forbidding the provision of alms to the monks of
Mahāvihāra on pain of a fine. The monks without receiving alms left the
Mahāvihāra and went to the highlands and Rohana - a province in the southern
part of the island. The Mahāvihāra was deserted for nine years. Saṁghamitta
persuaded the king to demolish all buildings of the Mahāvihāra and utilize
materials for erecting buildings at the Abhayagiri. Eventually public opinion turned
against the Abhayagiri and Saṁghamitta was killed by a carpenter. Mahāsena,
considering the public resentment and the advice of his minister, Meghavaṇṇa
[635]
Abhaya, repented of his wicked deeds and restored the buildings of the
Mahāvihāra monastery.
xif&Sm;ausmf=um;aom w&kyfc&D;onf&[ef;awmf zg[D,ef a&;om;xm;onfrSm ola&muf&Sdaom
5 - &mpk at'DY tb,*D&donf =uD;yGg;aejyD; &[ef;awmf 5000 oDwif;okH;aexkid fygonf /
Fa Hsien, the famous Chinese traveller, stated that the Abhayagiri monastery was
flourishing during his arrival in the 5th. century AD and that 5000 monks were
residing there.
bk&ifaoe yxr (833 – 853) tkyfcsKyfpOfumvtwGif; 0ZD&,me*kd%f;om;wpfyg;onf oD&dvuFm
ok@d vnfywfa&muf&cSd JhjyD; tb,*D&dausmif;wku
d f=uD;twGif; 0d&uF&l tm&mrausmif;aqmifY
aexkid fpOf 0ZD&,me0g'ukd rdwfqufay;cJhygonf / Tenf;jzifh tb,*D&dausmif;onf ajrmufykdif;
Ak'<bmom. t&Sdef=oZmukd zGifhvSpfay;cJhygonf / &Z0ifvm oufaou n$efjyonfrSm –
tb,*D&d*kd%f;onf r[m0d[m&. vufatmuf taESmuft,Sufrsm;t=um;wGif 12 &mpkwdik f
wnf&SdcJhygonf / bk&ify&uUrAm[k yxronf tb,*D&dESifh tjcm;ESpf*kd%f;jzpfaom r[m0d[m&ESifh
aZw0ewkd@ukd pkpnf;cJ Jhygonf ?
During the reign of King Sena I (833-853 AD), a member of the Vajiriya
(Vajrayāna) sect visited Sri Lanka and introduced Vajiriya doctrine while residing
at Virankura-Arama at Abhayagiri. Thus the Abhayagiri monastery became open
to the North-Indian Buddhist influence. As historical evidence indicates, the
Abhayagiri fraternity existed up until the 12th. century amidst the harassment at the
hands of Mahāvihāra. King Parakkamabāhu I unified Abhayagiri and two other
fraternities: Mahāvihāra and Jetavana.
tbdnm^f Super-normal/-natural power, higher psychic power,
super-normal knowledge.
tbdZPsm – remvkjd cif; Covetousness, corrupt.
tbdZPsm Asmyg' ygyum tukovm wkd@. Oyrmrsm; Similes of corrupt etc.
1/ tbdZPsm - atmhtefzwf 1: Corrupt = a vomit,
2/ Asmyg' – om;pdrf;eH@ 2: ill-will = stench of carrion,
3/ ygyum tukovm - ,ifaumif / 3: evil, unwholesome deeds = flies.
tbdnm^f Super-natural or transcendental knowledge.
tbdnmOff 5 yg;wkd@. tm&kHrsm;
Objects of the five super-normal/super-natural powers:
1/ 'dAŠ puQK – ewfrsufpd&jcif;. tm&kHrsm; ] y&dwW ypPKyèf tZPswW A[d'< (4)
1: Divine eyes – a limited, a present, an internal and an external object (4),
2/ 'dAŠ aomw – ewfem;&jcif;. tm&kHrsm; ] y&dwW ypPKyèf tZPswW A[d'< (4)
2: divine ears – a limited, a present, an internal and an external object (4),
3/ y&pdwW 0dZmee – olwyg;wkd@. pdwfukd odEikd fjcif;. tm&kHrsm; ] y&dwW r[*~w ty`rm% r*~
twdwf tem*wf ypPKyèf A[d'< (8)
3: reading others’ mind – a limited, a great, a measureless, a path, a past, a future,
a present and an external object (8),
[636]
4/ Á'<d 0d' – wefckd;zefqif;Ekdifjcif;. tm&kHrsm; ] y&dwW r[*~w twdwf tem*wf ypPKyèf
tZPswW A[d'< (7)
4: magical power – a limited, a great, a past, a future, a present, an internal
and an external object (7),
5/ ykaAŠ ed0gom Ek\wd – a&S;b0rsm;ukd atmifharhEkdifjcif;. tm&kHrsm; ] y&dwW r[*~w ty`rm%
r*~ twdwf tZPswW A[d'< te0wWAŠ (8)
5: remembrance of former existences/lives– a limited, a great, a measureless,
a path, a past, an internal, an external and not-so-classifiable object (8).
tbdnm^f 6 yg; Six super-normal/super-natural powers:
1/ 'dAŠ puQK – ewfrsufpd&jcif; 1: Divine eyes,
2/ 'dAŠ aomw – ewfem;&jcif; 2: divine ears,
3/ y&pdwW 0dZmee – olwyg;wkd@. pdwfukd odEikd fjcif; 3: reading others’ mind,
4/ Á'<d 0d' – wefckd;zefqif;Ekdifjcif; 4: magical power,
5/ ykaAŠ ed0gomEk\wd – a&S;b0rsm;ukd atmifharh odjrifEkdifjcif;
5: remembrance of former existences/lives.
6/ tmo0uQ, - tm0a0gw&m; ukefcrf;jcif; / 6: extinction of all cankers/fluxes.
tbdan,s w&m;rsm; (xk;d xGif;od&rnfh - tbdan,s - w&m;rsm; )
tbd%S ypPa0uQw
d AŠ w&m; 5 yg; (tjrJ rjywf qifjciftyfaom w&m; 5 yg; )
tbd"Zr[m&Ï*k&k The highest religious title of monks conferred by
the Myanmar Government. (meaning – Holy Teacher
of the Great Nation, like a Giant Flag).
tbd"rRwˆ o*F[ (oj*FK d[f )
tbd"rR ESifh tbd0de, (t\cVKuFokwf / e0uedygw / t*Fkw&W ygVd)
Higher Dhamma and Higher Vinaya (Discipline).
tbd"rRm Ultimate/supreme truth, higher teaching/dhamma,
more-dhamma.
tbd"rRm 7 usrf; The seven books of the ‘Basket of Ultimate Dhamma’:
1/ "rRo*FPD ygVd  1: The Book of Enumeration of Dhamma,
2/ 0db*F ygVd  2: the Book of Analysis,
3/ "mwkuxm ygVd  3: the Book of Discussion of Elements,
4/ yk*~vynwWd ygVd  4: the Book of Designation of Persons,
5/ uxm0wˆK ygVd  5: the Book of Subjects of Discussion,
6/ ,ru ygVd  6: the Book of the Pairs,
7/ yÏme ygVd  / 7: the Book of Conditional Relations.
tbd"mef Dictionary.
tbd,mpu Supplication, supplicant.
trnf 4 rsKd; Four kinds of name:
1/ tm0wˆduemrf – tckduftwef@ukpd GJI ac:aom trnf
[637]
1: Names denoting a period of life,
2/ vd*F duemrf – toGifo¾mef ukdpGJI ac:aom trnf
2: describing a particular mark,
3/ aerdwWuemrf - *k%f ta=umif; ukdpGJI ac:aom trnf
3: signifying a particular acquirement,
4/ t"dpPorkyÈMemrf – ta=umif;r&SdyJ ac:aom trnf / emrnfr#omjzpfonf /
4: just given name, no cause.
trnfemr / trnfynwf Name, designated name.
trkduaf rSmif 4 yg; The darkest four:
1/ vuG,fn 1: A new-moon night,
2/ oef;acgif,H 2: at mid-night
3/ rkd;arSmifus 3: thick cloud,
4/ awmtky-f euftwGif; / 4: middle of the deep forest.
tar; 4 axG tajz 4 wef Four ways of answering questions:
1/ {uHo Asmu&%d, ] wku
d f&kduf ajzqkd&rnfh tar;
1: Question to be answered directly,
2/ 0dbZ… Asmu&%d, ] cGJjcrf; pdwjf zmjyD; ajzqkd&rnfh tar;
2: question requiring an explanation,
3/ yÉdykp>m Asmu&%d, ] jyefvnf ar;jref;jyD; ajzqkd&rnfh tar;
3: question requiring a counter question,
4/ Xyed, Asmu&%d, ] rajzyJ xm;&rnfh tar; /
4: question to be set aside.
tar;yk*~Kdvf. tajctae pdwfxm; 5 rsKd; (ar;jref;ol. tajctae pdwfxm; 5 rsKd; )
trsufxGuf &efjidK; - ESifh ywfoufjyD; yk*~dKvf 3 rsdK; (aum" - trsufxGuf rauseyfrSK &efjidK; - ESifh
ywfoufjyD; yk*~dKvf 3 rsdK; )
trsufa'go. qkd;usKd; 7 rsKd; (aum"okwf – owWuedygw / t*Fkw&W ygVd)
Seven defects of an hatred/animosity:
1/ &efoo
l nf &efbufjzpfol tqif;rvSjcif;ukd tvk&d Sd. / rdrdyif a'gojzifh tqif;rvSjzpf&. /
1: An enemy wishes of an enemy to be ugly, but the former is ugly due to his
anger.
2/ &efoo
l nf &efbufjzpfol qif;&JpGmtdyfpuf&jcif;ukd tvk&d Sd. / rdrdyif a'gojzifhqif;&JpGmtdyfpuf&.
2: An enemy wishes of an enemy to sleep badly, but the former sleeps badly
due to his anger.
3/ &efoo
l nf &efbufjzpfol tusKd;pD;yGg; qkwf,kwfjcif;ukd vd&k Sd. / rdrdyif a'gotajccHa=umifh
tusKd;pD;yGg; qkwf,kwf&. /
3: An enemy wishes of an enemy to have no-profit, but the former has no profit
due to his anger.
4/ &efoo
l nf &efbufjzpfol qif;&JEGrf;yg;jcif;ukdtvk&d Sd. / rdrdyif a'gotajccHa=umifhqif;&JEGrf;yg;&. /
4: An enemy wishes of an enemy to be poor, but the former is poor due to his
[638]
anger.
5/ &efoo
l nf &efbufjzpfol tjcHt&H enf;apvkd. / rdrdyif a'gotajccHa=umifh tjcHt&H enf;&. /
5: An enemy wishes of an enemy to have no reputation, but the former has no
reputation due to his anger.
6/ &efoo
l nf &efbufjzpfol taqGcifyGef; enf;apvkd. / rdrdyif a'gotajccHa=umifh
taqGcifyGef; enf;&. /
6: An enemy wishes of an enemy to have no any friends, but the former has
no good friend due to his anger.
7/ &efoo
l nf &efbufjzpfol aojyD;aemuf tyg,fvm;a&mufapvk.
d / rdrdyif a'gotajccHa=umifh
aojyD;aemuf tyg,fvm;a&muf&. /
7: An enemy wishes of an enemy to be reborn at a lower realm, but the former
will be reborn at a lower realm due to his anger.
trsKd; 4 yg; (tdENd,) Four castes/classes in India-tradition:
1/ jA[R% - ykÀm;rsKd; 1: Brahmin – priest class,
2/ cwWd, - rif;rsKd; 2: Khattiya – warrior class,
3/ a0\ - ukek fonf v,fvkyfrsKd; 3: Vessa – worker/employee class,
4/ ok'N – olqif;&JrsKd; / 4: Sudda – servant/slave class.
trsKd;Zmwf 6 rsKd; Six breeds/castes:
1/ rnf;npfjyD; (trsKd;edrfh) rnf;npfaomoabm (raumif;rSKjyKjcif;) ukd jzpfapaom trsKd;
1: Black breed (low caste), breeding black (bad deed) dhamma,
2/ rnf;npfjyD; jzLpifaomoabmukd jzpfapaom trsKd;
2: black breed, breeding white (good deed) dhamma,
3/ rnf;npfjyD; rnf;npfonfvnf;r[kwf jzLpifonfvnf;r[kwfoabm(edAŠmef)ukd jzpfapaomtrsKd;
3: black breed, breeding neither black nor white dhamma (Nibbāna),
4/ jzLpifjyD; rnf;npfaom oabmukd jzpfapaom trsKd;
4: white (high caste) breed, breeding black dhamma,
5/ jzLpifjyD; jzLpifaomoabmukd jzpfapaom trsKd;
5: white breed, breeding white dhamma,
6/ rnf;npfonfvnf;r[kwf jzLpifonfvnf;r[kwfoabmukd jzpfapaom trsKd;
6: white breed, breeding neither black nor white dhamma.
tr#a0 Sharing merits, transmitting merit/mental-power.
tjrJ rjywf qifjciftyfaom w&m; 5 yg;
Five dhamma that should be frequently pondered/reflected:
1/ Z&m – tkdjcif; 1: Old age,
2/ Asm"d – emjcif; 2: sickness,
3/ r&% - aojcif; 3: death,
4/ yda,[d emembm0 0dembm0 – cspfcifESpfoufolw@kd ESif aocGJ &SifcGJ uGJjcif;
4: separation with those who are near and dear,
5/ urRoaum urR'g,ma'g - rdrduo
H mv#if ukd,yf kdifOpPm - rdrdu.
H tarGcH jzpfjcif; /
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5: heir of one’s own kamma.
tjrifhjrwfqkH;w&m; 4 yg; ("rRy' ESifh rZPsdredum,ygVd)
Four noblest and above-all dhammas/things
(Dhammapada and the Middle Length Discourses):
1/ usef;rmjcif;onf tjrifhjrwfqkH; vmbf=uD;wnf; /
1: Health is the best/nobelest gain.
2/ a&mifh&Jjcif;onf tjrifhjrwfqkH; ypPn;f OpPmwnf; /
2: Contentment is the best/nobelest wealth.
3/ cspfu|rf;0ifjcif;onf tjrifhjrwfqkH; aqGrsKd;wnf; /
3: Friendliness is the best/nobelest kids and kins.
4/ edAŠmefonf tjrifhjrwfqkH; csrf;omwnf; /
4: Nibbāna is the best/nobelest blessing/happiness.
tjrwfqkH;w&m; 6 yg; Six above-all dhammas/things:
1/ tjrwfqkH; tjrif - bk&m; ESifh oHCmawmfukd zl;jrif&jcif;
1: The sight above-all: seeing the Buddda and His disciples,
2/ tjrwfqkH; t=um; - w&m;awmfukd em=um;&jcif;
2: the sound above-all: listening to the dhamma,
3/ tjrwfqkH; vmbf - o'<gw&m; &Sdjcif;
3: the gain above-all: gaining faith/confidence,
4/ tjrwfqkH; oduQmusifh0wf - bk&m;tqkH;trtwkdif; vkdufemusifh=uHjcif;
4: the training above-all: training in accordance with the Buddha’s teachings,
5/ tjrwfqkH; vkyfau|;jcif; - bk&m; ESifh oHCmawmfukd vkyfau|;jcif;
5: the service above-all: serving Buddha and His disciples,
6/ tjrwfqkH; atmifharhjcif; - &wemokH;yg;*k%fukd atmifharhjcif; /
6: the reflecting above-all: reflecting on the qualities of Triple Gem.
tjrwfqkH;w&m; 6 yg; (xkd;xGif; od&rnfh w&m; / ajcmufyg;pk - tEkwW&d, ] tjrwfqkH;w&m; 6 yg; )
tjrwfqkH;t&m 4 rsKd; The best four:
1/ tajcESpfacsmif;wkd@wGif bk&m;&Sifonf tjrwfqkH;
1: Among bipeds, the enlightened one is the best.
2/ tajcav;acsmif;wkd@wGif tmZmenf qif/jrif;onf tjrwfqkH;
2: Among four-leged animals, a noble house/elephant is the best.
3/ ZeD;r,m;wkd@wGif cifyGef;vifudk ESpfoufapwwfaom r,m;onf tjrwfqkH;
3: Among wives, the one who makes her husband pleased is the best.
4/ om;orD;wkd@wGif rdbpum;em;axmifolonf tjrwfqkH; /
4: Among kids, the one who obeys his/her pareants is the best.
tar$;wkdif vSL&usKd; 10 yg; Ten benefits of donating joss stick:
1/ ukd,f&eH@ ar$;jcif; 1: good bodily smell,
2/ tjcHt&Hrsm;jcif; 2: entourage,
3/ v#ifaom ynm&Sdjcif; 3: quick wisdom,
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4/ ausmfapmjcif; 4: fame,
5/ xufaom ynm&Sdjcif; 5: sharp wisdom,
6/ ajr=uD;xkESifhwlaom ynm&Sdjcif; 6: wisdom like the earth,
7/ &$ifaom ynm&Sdjcif; 7: jolly wisdom,
8/ eufeJaom ynm&Sdjcif; 8: deep wisdom,
9/ jyef@ajymaom ynm&Sdjcif; 9: broad wisdom,
10/ oGufvufwnfwef@aom ynm&Sdjcif; / 10: tough wisdom.
t,kwf (ygyu) w&m; pkHwrGJ sm; ("rR'g,m'okwf / rZPsdredum,f)
Pairs of evil (Dhamma-dāyāda Sutta, Majjhima-nikāya):
1/ avmb – vkcd sifwyfrufjcif; ESifh a'go – trsuf=uD;jcif; 1: Greed and hate,
2/ aum" – trsufxGujf cif; ESifh Oyem[ - &efjiSK;d zGJ@jcif; 2: anger and revenge,
3/ ruQ - *k%fzsufjcif; ESifh yVmo - *k%fjyKdifjcif;
3: contempt and a domineering attitude,
4/ Á\m – jiLpljcif; ESifh rap>& - 0efwdjk cif; 4: envy and avries,
5/ rm,m – vSnfhywfjcif; ESifh omaX,s – [efaqmifjcif; 5: deceit and fraud,
6/ xrB – cufxefjcif; ESifh om&rB – csKwfcs,fjcif; 6: obstinacy and presumption,
7/ rme – armufrmjcif; ESifh twdrme – tvGefarmufrmjcif; 7: conceit and arrogance,
8/ r' – rmef,pfjcif; ESifh yrm' – arhavsmhjcif; / 8: vanity and negligence.
t&ufaopmaomufo;kH uHajrmufjcif;. t*Fg 4 yg; (ok&mar&,uHajrmufjcif;. t*Fg 4 yg; )
t&nuif (u*F) ] awm&aqmufwnfjcif; The exercise of the forest-dweller.
t&%0db*F w&m; 6 yg; Six things that kick mental dusts/defilements out:
1/ t,kwfw&m; ESpfyg; rvku d fpm;yJ tv,ftvwfvrf;pOfukd usifhjcif;
1: Following the middle path by avoiding the two extremes,
2/ rajrSmuf rESdrfcsyJ "rR"dÏmefjzifh a[majymjcif;
2: speaking/preaching naturally by avoiding flattering and humiliation,
3/ tjyifock twGif;okc ESpfyg;wGif; twGif; (tZPswWokc) ukd tav;ay;jcif;
3: emphasizing internal happiness than external one,
4/ wpfpkHwpfOD; ta=umif;ukd rsufarSmufrSmjzpfjzpf rsufuG,frSmjzpfjzpf tusKd;&SdrSajymjcif;
4: speaking welfare of a person both his presence and absence,
5/ a[m ajym&mY rvsifrapmapyJ acsmarmajyjypfpGma[majymqkdjcif;
5: speaking or preaching not in haste but in smooth,
6/ t&yfa'otvkdufokH;aom pum;a0g[m&rsm;ukd em;vnfjcif; /
6: understanding the usage (language) of certain regions.
t&yf 6 rsufESm ukd,fpm;jyK&m 6 yg; - od*Fgvokwfvm oauFw
Representation of six directions according to Siṅgāla Sutta:
1/ ta&S@ - rdb om;orD; 1: East – parents and kids,
2/ awmif – q&m wynfh 2: south – teachers and students,
3/ taemuf – cifyGef; ZeD; 3: west – husband and wife,
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4/ ajrmuf – rdwfaqG o*F[ 4: north – friends,
5/ atmuf – tvkyf&Sif - uGsef / tvkyform;
5: below (nadir) – master and slaves/servants, boss and employee,
6/ txuf - &[ef; ykÀm;
6: above (zenith) – monks and Brahmins (spiritual teachers).
t&[wWzkdvfa&mufa=umif; - 0drkwWd y&dygpeD, - w&m; 15 yg; (&ifhusufapa=umif; - t&[wWzv
kd f
a&mufa=umif; - 0drkwWd y&dygpeD, w&m; 15 yg; )
t&[rnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘araha’ who is remote from seven things:
1/ ouUm,'dÏdrS a0;uGmjcif; 1: Personal-existence view is remote;
2/ 0dpdupd >mrS a0;uGmjcif; 2: doubt is remote;
3/ oDvAŠwr&mrmorS a0;uGmjcif; 3: wrong grasp of observances is remote;
4/ &m*rS a0;uGmjcif; 4: lust is remote;
5/ a'gorS a0;uGmjcif; 5: hatred is remote;
6/ arm[rS a0;uGmjcif; 6: delusion is remote;
7/ rmerS a0;uGmjcif; / 7: conceit is remote.
t&d, uxm (t&d,m pum;) 10 rsKd; Ten kinds of noble talk/speech:
1/ tydp> uxm ] tvdek nf;yg;jcif;ESifh pyfaompum; 1: Talk on less-needness,
2/ oEœKÏd uxm ] a&mifh&Jwif;wdfrfjcif;ESifh pyfaompum; 2: on contentment,
3/ y0da0u uxm ] qdyfjidrfat;csrfjcif;ESifh pyfaompum; 3: on sereneness,
4/ toHo*~ uxm ] ra&maESm rywfoufjcif;ESifh pyfaompum;
4: on not dealing with social activities,
5/ 0D&d,m&rB uxm ] tm;xkwf=uKd;pm;jcif;ESifh pyfaompum; 5: on effort,
6/ oDv uxm ] uk, d fusifhoDvESifh pyfaompum; 6: on virtue, on moral conduct,
7/ orm"d uxm ] wnfjidrfrSK orm"dESifh pyfaompum; 7: on concentration,
8/ ynm uxm ] todynmESifh pyfaompum; 8: on wisdom,
9/ 0drkwWd uxm ] oHo&mrS vGwaf jrmufrSKESifh pyfaompum; 9: on deliverance,
10/ 0drkwW^d m% '\e uxm ] oHo&mrS vGwfajrmufrSK ^m%ftjrifESifh pyfaompum; /
10: on pondering of deliverance.
t&d, r*~if 8 yg; (r*~if 8 yg; - t&d,m / orRm - )
t&d,rnfjcif;. ta=umif;w&m; 7 yg;
A person is called ‘ariya’ who destroys seven things:
1/ ouUm,'dÏdukd zsufqD;jcif; 1: Personal-existence view is destroyed;
2/ 0dpdupd >mukd zsufqD;jcif; 2: doubt is destroyed;
3/ oDvAŠwr&mrmoukd zsufqD;jcif; 3: wrong grasp of observances is destroyed;
4/ &m*ukd zsufqD;jcif; 4: lust is destroyed;
5/ a'goukd zsufqD;jcif; 5: hatred is destroyed;
6/ arm[ukd zsufqD;jcif; 6: delusion is destroyed;
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7/ rmeukd zsufqD;jcif; / 7: conceit is destroyed.
t&d,0go / t&d,0d[m& ] t&d,myk*~Kdvfw@kd . aexkid fjcif; Noble dwelling/abiding/living.
t&d,0go - t&d,myk*~Kdvfwkd@. aexkid fjcif; 10 rsKd; Ten ways of noble-living:
1/ w&m;ig;yg;ukd y,fjyD;jcif; (eD0&%w&m;ig;yg;)
1: Abandoning five factors (five hindrances: lust, ill-will etc.),
2/ w&m; ajcmufrsKd;ESifh jynfhpkHjcif; ('Gg&ajcmufyg;ukd xdrf;odrf;jcif;)
2: possessing six factors (indifferences views through six doors),
3/ tapmifhta&Smuf wpfck&Sdjcif; (owdw&m;ESifhjynfhpkHjcif;)
3: guarding one factor (mindfulness),
4/ rSD&m av;ck&Sdjcif; (qifjcifI rSD0J onf;cH a&Smif=uOf y,fpGef@jcif;)
4: observing four bases (following, enduring, avoiding and suppressing with
mindfulness),
5/ y,fESKwfjyD;aom opPm&Sdjcif; (avmuonf jrJ. / rjrJ / tqkH;&Sd. / tqkH;r&Sdpaom t,lq,fcsuf)
5: having shaken off individual view (The world is eternal, finite, etc., ten points),
6/ &SmrSD;jcif;ukd pGef@jyD;jcif; (umr*k%fw&m;rsm;ukd r&SmazGawmhyJ ,if;wk@d ukd pGef@jyD;jcif;)
6: having given up lodging/searching (searching for five sensual pleasures),
7/ raemufusKaom (oef@&Sif;aom) pdwft=uH&Sdjcif;
7: having unclouded thought (no sensual pleasure thought),
8/ um,ocFg& (cE<mukd,fujkd yKjyifrSK) jidrf;jyD;jcif;
8: calm bodily action (no pleasure and no pain),
9/ vGwfajrmufjyD;aom pdwf&jSd cif; (avmb a'go arm[ wk@d rS)
9: well releasing in heart (from greed, anger and ignorance),
10/ vGwfajrmufjyD;aom ynm&Sdjcif; (&m* ponfw@kd rS) /
10: well releasing by wisdom/insight (releasing from passion etc.).
t&d, 0Ho ] t&d,myk*~Kdvfwkd@. rsKd;EG,f Lineage of the noble ones.
t&d, 0How&m; 4 yg; Four ways of ariyan (holy-one’s) living:
1/ pD0& oaEœmo – t0wfouFef;Y a&mifh&JvG,fjcif; 1: Contentment in clothing,
2/ yd¾ygw oaEœmo – qGrf; pm;aomufzG,fY a&mifh&JvG,fjcif; 2: in food,
3/ aoemoe oaEœmo – ausmif; ae&mxkid fcif;Y a&mifh&JvG,jf cif; 3: in lodging,
4/ bm0em&w – w&m;bm0emY arG@av#mfjcif; / 4: delight in meditation.
t&d, a0g[m& ] t&d,myk*~Kdvfw@kd . pum; The mode of noble speech.
t&d, a0g[m& (jzLpifjrihfjrwfaom pum;) 4 rsKd; - Four modes of noble speech:
1/ rkom0g'g a0&r%d – r[kwrf rSefaom pum; rajym=um;jcif;
1: Refraining from lying,
2/ ydok%0gpm a0&r%d – ukef;wkdufpum; rajym=um;jcif;
2: from slandering/back-biting,
3/ z&ko0gpm a0&r%d - &kdif;jy =urf;wrf;aompum; rajym=um;jcif;
3: from abusive/harsh language,
4/ or‰y`vmy0gpm a0&r%d – odrfzsif; tokH;rusaompum; rajym=um;jcif; /
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4: from idle/vain talks.
t&d, a0g[m& (jzLpifjrifjrwfaom pum;) 8 rsKd; - Eight modes of noble speech:
1/ t'daÏ t'dÏ0g'dwm – rjrifonfudk rjrif[k ajymqkdjcif;
1: Saying that one has not seen what one has not seen.
2/ tokaw tokw0g'dwm – r=um;onfukd r=um;[k ajymqkdjcif;
2: saying that one has not heard what one has not heard.
3/ trkaw trkw0g'dwm – rawG@onfudk rawG@[k ajymqkdjcif;
3: saying that one has not sensed what one has not sensed.
4/ t0dnmaw t0dnmw0g'dwm – rodonfukd rod[k ajymqkdjcif;
4: saying that one has not cognized what one has not cognized.
5/ 'daÏ 'dÏ0g'dwm – jrifonfukd jrif.[k ajymqkdjcif;
5: saying that one has seen what one has seen.
6/ okaw okw0g'dwm - =um;onfukd =um;.[k ajymqkdjcif;
6: saying that one has heard what one has heard.
7/ rkaw rkw0g'dwm – awG@onfukd awG@. [kajymqkdjcif;
7: saying that one has sensed what one has sensed.
8/ 0dnmaw 0dnmw0g'dwm – odonfukd od.[k ajymqkdjcif; /
8: saying that one has cognized what one has cognized.
(te&d, a0g[m& - ,kwfnaHh om pum; - 8 rsKd;wk@d rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Eight modes of ignoble speech are opposite of the above.)
t&d,opPm – jzLpifjrifhjrwfaom trSefw&m; Noble truth, faultless truth.
t&d,mwkd@qifjcifjyD; a&Smif=uOfaom w&m; 8 yg; (t&d,m0de, - t&d,mwk@d qifjcifjyD; a&Smif=uOfaom -
w&m; 8 yg; )
t&d,m yk*~Kdvf - jzLpifjrifhjrwfaomol The holy/noble one/person, saint.
t&d,m yk*~Kdvf 4 a,muf Four stages of holy persons:
1/ aomwmyef 1: Stream-winner, stream-enterer,
3/ tem*grf 3: never-returner,
4/ &[Eœm / 4: arahant, saint, holy one.
t&d,m yk*~Kdvf 7 rsKd; (yk*~Kv
d f 7 rsKd; - t&d,m yk*~Kdvf )
t&d,m yk*~Kdvf 8 a,muf Eight noble ones/individuals:
1/ aomwmywWd r*f yk*~Kdvf 1: The one realizing the path of stream-winning,
2/ aomwmywWd zkdvf yk*~Kdvf 2: the one realizing the fruition of stream-winning,
3/ ou'g*grd r*f yk*~Kdvf 3: the one realizing the path of once-return,
4/ ou'g*grd zkdvf yk*~Kdvf 4: the one realizing the fruition of once-return,
5/ tem*grd r*f yk*~Kdvf 5: the one realizing the path of non-return,
6/ tem*grd zkdvf yk*~Kdvf 6: the one realizing the fruition of non-return,
7/ t&[wW r*f yk*~Kdvf 7: the one realizing the path of holiness,
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8/ t&[wW zdkvf yk*~Kdvf / 8: the one realizing the fruition of holiness.
t&d,m yk*~Kdvfwd@k . usifh0wfY (&kÀokwf / wduedygw / t*Fkw&W ygVd)
In the Noble One’s discipline:
1/ oDcsif;oDqkdjcif;onf ikdau|;jcif;yifwnf; 1: Singing is wailing.
2/ uckefjcif;onf &l;oGyfjcif;yifwnf; 2: Dancing is madness.
3/ ysif;xefpGm &,farmjcif;onf uav;qefaom (r&ifhusufaom) tjyKtrlyifwnf; /
3: Laughing hard excessively is childishness.
t&d,m yk*~Kdvfrsm; qifjcifawG;awmjyD; auseyfrSKrsm; (aumorŠd,okwf / rlvyÀmoygVd)
Happiness of the noble-ones after the following thoughts:
1/ eD0&%uif;v#uf &efvkdpdwfrsm;r&Sd[k rdrdudk,fukd odjrifjyD; auseyfjcif;
1: A noble person (ariya) is pleased by reflecting that ‘My mind is not obsessed
by five hindrances and hostility’;
2/ pdwfat;jidrf; csrf;omavpG[k rdrdu,
kd fudk odjrifjyD; auseyfjcif;
2: that ‘My mind is calmed and in peace’;
3/ TomoemawmfYom TusifhpOfrsKd;&EkdifI tjcm;aom t,l0g'rsm;Y TusifhpOfrsKd;r&Ekdif[k
rdrdud,
k fukd odjrifjyD; auseyfjcif;
3: that ‘Such noble practices are available in the Buddha’s Teaching (sāsanā),
not in others’ teachings’;
4/ tmywfwpfckck usL;vGefrdu csufcsif;odjyD; tmywfajzaom usifh0wfrsm;&Sd.[k rdrdudk,fukd
odjrifjyD; auseyfjcif;
4: that ‘there are ways that minor offences can be confessed immediately’;
5/ igonf rSefuefaom t,lESifh jynfhpkH.[k rdrdukd,fukd odjrifjyD; auseyfjcif;
5: that ‘I have right view’;
6/ rSefuefaom t,la=umifh bk&m;tqkH;trukd &kdaoavpm; em=um;&ay.[k rdrdud,
k fukd
odjrifjyD; auseyfjcif; /
6: that ‘I can respectfully practice Buddha’s teachings in accordance with the
right view’;
7/ rSefuefaom t,la=umifh jrifjhrwfaomtm; (aomwmyeftjzpf) ESifh jynfph kH.[k rdrdudk,fukd
odjrifjyD; auseyfjcif; /
7: that ‘Such practice leads me to stream-winnership (sotāpanna).
t&d,m yk*~Kdvfrsm; ESvH;k roGif; rusL;vGefawmhaom t&m 8 rsKd;
Eight things the Holy-ones do not do:
1/ ocFg&w&m;wkd@ukd okc[k ESvHk;roGif;jcif;
1: No thought/contemplation of happiness on the conditioned,
2/ ocFg&w&m;wkd@ukd twW[k ESvHk;roGif;jcif; 2: no belief in self/soul,
3 rS 7/ uH=uD;ig;yg; rusL;vGefawmhjcif; (uH=uD; 5 yg; )
3 – 7: no five deadly sins,
8/ bk&m;omoemrSwyg; tjcm;aomq&mukd r&Smawmhjcif; /
8: no searching for a teacher rather than Lord Buddha.
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t&d,m yk*~Kdvfrsm; b0'kuQ enf;yg;jcif; Oyrmrsm; (tbdor,oH,kwf / ed'ge0*~oH,kwWygVd š 'kwd,
odae&kyAŠw&mZokwf / ecoDcokwf / ayguQ&%Dokwf / oHabZ…okwf / r[myx0Dokwf
ponfhokwfrsm; - opPoH,kwf Y Oyrmrsm;pGm yg&Sdonf / r[m0*~oH,kwWygVd)
Similes regarding the trifle suffering of nobile ones (ariyā):
1/ vufoJay:rSmwifxm;aom ajr=uD;rSKH@ESifh r[myx0Dajrxk=uD;
(t&d,mwkd@. 'kuQonf vufoJay:&Sd ajrrSKH@avmufomjzpfonf)
1: A bit of soil in the fingernail and the great earth (Life suffering of noble ones
is like a bit of soil in the fingennail compared to ordinary persons.)
2/ jruf&Guzf sm;&Sd a& ESifh ,lZem 50 pD tv#m; teH teuf a&tjynfh&Sda&uef=uD;xJrS a&
2: two or three drops of water and the water in a great pond of 50x50x50 yujanā,
3/ a&ESpfpuf okH;puf ESifh jrpf=uD;ig;oG,fwkd@rS a&
3: two or three drops of water and the water in the five great rivers,
4/ a&ESpfpuf okH;puf ESifh yifv,f ork'N&mtwGif;rS a&
4: two or three drops of water and the water in the great ocean,
5/ qD;aph 7 aphr#&Sdaom ajr=uD;cJESifh r[myx0Dajrxk=uD;
5: seven seeds of jujube-fruit (mung beans) and the great earth,
6/ rkef@nSi;f aphr#&Sdaom ausmufp&pf 7 cJESifh [dr0Eœmawmif /
6: seven mustard seeds and the great Himalaya Mountain,
7/ rkef@nSif;aphr#&Sdaom ausmufp&pf 7 cJESifh jrifhrkd&fawmifrif;
7: seven mustard seeds and the great Mt. Meru.
t&d,m yk*~Kdvfrsm; toD;oD; y,fowfaom udavomrsm; (0do'k <dr*~ygVd 'kwd,)
Each Noble person’s elimination of defilements/fetters:
1/ aomwmyef yk*~dKvfonf 'dÏd 0dpdupd >mESifh oDvAŠwy&mrmo wk@d ukd y,fonf / xkdtwl t*wd
w&m; av;yg; / um,'kp&kduf okH;yg; / rkom0g' / rdp>mZD0 / rdp>m'dÏd wkd@ukdvnf;y,fonf /
1: Stream-winner, stream-enterer: identity view, doubt and wrong grasp
of rules and observances/rituals, four wrong going after (agati), three wrong
bodily actions, lying, wrong livelihood and wrong view,
2/ ou'g*grf yk*~dKvfonf y,fonfhudavom oD;jcm;r&Sd / odk@aomf t=urf;pm; avmb
a'go arm[ r&Sd / enf;yg;oGm;onf /
2: once-returner: none but weakens lust, hatred and delusion/ignorance,
3/ tem*grf yk*~dKvfonf umr &m* ESifh a'go wkd@ukd y,fonf / tvm;wl rdp>mouFy` ydok%0gpm
z&ko0gpm / Asmyg' (ukuUKpP) wkd@ukdvnf; y,fonf /
3: never-returner: sensual lust and ill-will, wrong thought, gossiping,
harsh words, and restlessness,
4/ &[Eœm yk*~dKvfonf udavom tm;vk;H ukd y,fonf / tvm;wl or‰y`vmy / rdp>m0g,mr /
rdp>mowd / rdp>morm"d / rdp>m0drkwdW wkd@ukdvnf;y,fonf /
4: arahant, saint, holy one: all mental defilements, vain talk, wrong effort,
wrong awareness, wrong concentration and wrong liberation.
t&d,m0de, (t&d,mwkd@qifjcifjyD; a&Smif=uOfaom) w&m; 8 yg;
Eight things that the noble-ones never transgress:
[646]
1/ toufowfjcif; 1: Killing any living-beings,
2/ ckd;,ljcif; 2: stealing,
3/ r[kwfrrSefajymqkdjcif; 3: telling lies,
4/ ukef;wku d fpum; ajymqkdjcif; 4: back-biting,
5/ *d'<avmb – wufrufjcif; 5: lust, strong attachment,
6/ edEN &mo – uJ&h JhcsKyfcs,fjcif; 6: blaming,
7/ aum"kyg,mo – trsufxGuf &efjiKd;zGJ@jcif; 7: anger and grudge,
8/ twdrme – rmevGefuJjcif; / 8: pride.
t&d,m olawmfaumif;wkd@tm; jypfrSm;qJa&;aom&[ef;. tjypf 10 rsKd; (olawmfaumif;wkd@tm;
jypfrSm;qJa&;aom&[ef;. tjypf 10 rsKd; )
t&ly jA[Rm Formless celestial beings.
t&ly jA[Rm 4 bkH Four formless realms:
1/ tmumomeÌm,we 1: Boundless space,
2/ 0dnm%Ìm,we 2: boundless consciousness,
3/ tmudÌnm,we 3: nothingness,
4/ ae0onmemonm,we / 4: neither perception nor yet non-perception.
ta&miftvif; 4 rsKd; Four kinds of light:
1/ aea&mif 1: The light of the sun,
2/ va&mif 2: of moon,
3/ rD;a&mif 3: of fire,
4/ ynma&mif / bk&m;&Sif. wefckd;awmfta&mif / 4: of wisdom or of Buddha’s glory.
t&G,f 3 yg; (0do'k <dr*f) The three stages of a human’s life:
1/ yXr t&G,f – zGg;jrifprS 33 ESpftxd 1: The first stage (from birth to 33),
2/ rZPsdr t&G,f – 33 rS 66 ESpftxd 2: the middle stage (from 34 to 66),
3/ yp>dr t&G,f – 66 rS 99 ESpftxd 3: the last stage (from 67 to 100).
t&G,f toufukd 10 ESpfpD ykdif;jcm;jcif; (0dok'<dr*f) The ten decades of a human’s life:
1/ rEN 'ou – tm;enf;aomt&G,f (yxr 10 ESpf)
1: the tender decade (1 to 10 years of age),
2/ cdÄm 'ou – aysmfjrL;aomt&G,f 2: the sport decade (11 to 20 years of age),
3/ 0À 'ou – tqif;vSaomt&G,f 3: the beauty decade (21 to 30 years of age),
4/ Av 'ou – tm;aumif;aomt&G,f
4: the strength decade (31 to 40 years of age),
5/ ynm 'ou – ynm&ifhaomt&G,f
5: the understanding decade (41 to 50 years of age),
6/ [med 'ou – ,kwfavsmhaomt&G,f 6: the decline decade (51 to 60 years of age),
7/ yABm& 'ou – ukid f;aomt&G,f 7: the stooping decade (61 to 70 years of age),
8/ 0uF 'ou – ukef;aomt&G,f 8: the bent decade (71 to 80 years of age),
[647]
9/ armrl[ 'ou – awGa0aomt&G,f
9: the dull/dotage decade (81 to 90 years of age),
10/ o,e 'ou – tdyf,mY vJavsmif;aomt&G,f /
10: the prone decade (91 to 100 years of age).
t&Suf ([d&D) jzpf&efta=umif; 4 yg; Four ways to get shameful for doing bad:
1/ trsKd;Zmwfukd qifjcifI &SufrSKukdjzpfapjcif; (raumif;rSKvkyf&ef &Sufjcif;)
1: Moral shame (not to do evil) by thinking about one’s own family,
2/ touft&G,fukd qifjcifI &SufrSKukdjzpfapjcif; 2: about one’s own age,
3/ &J&ifho.
l tjzpfukd qifjcifI &SufrSKukdjzpfapjcif; 3: about one’s own courage,
4/ t=um;tjrifrsm;ol.tjzpfukd qifjcifI &SufrSKukjd zpfapjcif; /
4: about one’s own wisdom and knowledge.
t&Sifocif usifh0wf 5 yg;
Five ways a master should minister to his slaves and workers:
1/ uíeftvkyform;wkd@. pGrf;tm;tvkduf tvkyfwm0efay;jcif;
1: Arranging their works according to their strength,
2/ tpm;taomuf aiGa=u;axmufyhHay;jcif;
2: supplying them with food and wages,
3/ aeraumif;jzpfu aq;uko apmifha&Smufjcif;
3: looking after them when the are ill,
4/ aumif;rGefjrifhjrwfaom tpm;taomufukd r#a0ay;jcif;
4: sharing special delicacies with them,
5/ oifhawmfaom &uftm;ay;jcif; (tem;ay;jcif;) /
5: letting them off work at the right time.
tvuFm (okaAm"mvuFm&) usrf; Book on rhetoric.
tvkyfudpP 4 rsKd; Four kinds of work:
1/ vkyfudik f&mY ESpfoufbG,fr&Sd tusKd;vnf;r&Sdaom tvkyf
1: Work, unpleasant as well as unprofitable,
2/ vkyfudik f&mY ESpfoufbG,fr&Sd okd@aomf tusKd;&Sdaom tvkyf
2: unpleasant but profitable,
3/ vkyfudik f&mY ESpfoufbG,f&aSd omfvnf; tusKd;um;r&Sdaom tvkyf
3: pleasant but unprofitable,
4/ vkyfudik f&mY ESpfoufbG,fvnf;&Sd tusKd;vnf;&Sdaom tvkyf /
4: pleasant and profitable.
tvkyform; usifh0wf 5 yg; (uGsef / tvkyform; usifh0wf 5 yg; )
tvkyftau|; jyKjcif; ynwfcsuf (vkyfau|; jyKpkjcif; ynwfcsuf - jA[R%rsm; - )
tvked nf;jcif; (tyd p>) 4 rsKd; Four kinds of few-wants:
1/ ypP, tyd p> ] ypPn;f av;yg;Y tvkdenf;jcif;
1: Few-wants concerning the four requisites,
2/ t"d*r tyd p> ] r*fzkdvfw&m;xl;&onfukd olwyg;wk@d rodapvkjd cif;
[648]
2: not letting others know one’s own attainment (magga and phala),
3/ y&d,wWd tyd p> ] y&d,wWpd may wwfu|rf;onfukd olwyg;wkd@ rodapvkjd cif;
3: not letting others know one’s own vast learning,
4/ "kw*F tyd p> ] "kwifaqmufwnfonfudk olwyg;wkd@ rodapvkdjcif; /
4: not letting others know one’s own observing austere practices (dhutaṅga).
tvk&d Sd&m &SmazGyg (r%dplVuokwf / *gr%doH,kwf / oVm,we0*~ oH,kwWygVd)
Seek what is needed:
1/ jrufudk tvkd&Sdaomolonf jrufukd&Sm. /
1: Straw may be saught by one needing straw.
2/ opfom;ukd tvk&d Sdaomolonf opfom;ukd&Sm. /
2: Timber may be saught by one needing timber.
3/ vSnf;ukd tvk&d Sdaomolonf vSnf;ukd&Sm. /
3: A cart may be saught by one needing a cart.
4/ tvkyform;ukd tvkd&Sdaomolonf tvkyform;uk&d Sm. /
4: A workman may be saught by one needing a workman.
(&[ef;awmfrsm;onf a&$aiGukd &Sm&ef &[ef;jyKonf r[kwfaoma=umifh a&$aiGukd &SmazG /
tvSLcH&rnf r[kwf /)
(Persons became monks not because of gold and silver; thus, they need not seek
and receive them.)
tvk&d Sdtyf awmifhwtyfaomw&m; 10 yg; ESif; ,if;wk@d ukd &a=umif; w&m;t*Fgrsm;
Ten desirable things and their causes:
1/ pnf;pdrfOpPm &a=umif;t*Fg – =uKd;pm;rSK
1: Wealth its cause: effort,
2/ tqif;vSjcif; &a=umif;t*Fg – wefqmqifrSK
2: beauty its cause: adornment,
3/ temuif;jcif; &a=umif;t*Fg – oifhav#mfpGm aexkid frSK
3: health its cause: proper actions,
4/ ukd,fusifhoDv &a=umif;t*Fg – rdwfaqGaumif;&Srd SK
4: virtue its cause: good friend,
5/ jrwfaomtusifh &a=umif;t*Fg – ÁajENwkd@ukd apmifhpnf;rSK
5: holy life its cause: guarding the sense-doors,
6/ rdwfaqGaumif; &a=umif;t*Fg – opPm&Sd / rc|wf,Gif;aprSK
6: good friends its cause: truthfulness,
7/ t=um;tjrifrsm;jcif; &a=umif;t*Fg – &Gwfzwfo&ZPsm,frSK
7: vast learning its cause: repetition/reading,
8/ ynm=uD;jcif; &a=umif;t*Fg – ar;jref;pkHprf;rSK
8: wisdom its cause: asking questions,
9/ w&m;"rR &a=umif;t8Fg – pDppfqifjcifrSK
9: dhamma its cause: examining and studying,
10/ ewf&Gma&mufjcif; &a=umif;t*Fg – rSefuefpGmusifhrSK /
[649]
10: heavenly world its cause: right practices.
tvSLcH One who receives offerings, receiver.
tvSLcH wusdyfav; a,muf Fourteen kinds of person who receive the gift/donation:
1/ wd& p>mef 1: Animals,
2/ 'k\Dv – oDvr&Sdol 2: amoral persons,
3/ oDv0Eœ – oDv&Sdol 3: moral persons, persons of pure conduct,
4/ omoemy tbdnmOf& 4: holy persons outside Buddha’s teaching,
olawmfpifrsm;
5/ aomwmywWd r*f yk*~Kdvf 5: the persons on the path of Stream-winning,
6/ ou'g*grd r*f yk*~Kdvf 6: the persons on the path of Once-return,
7/ tem*grd r*f yk*~Kdvf 7: the persons on the path of Non-return,
8/ t&[wW r*f yk*~Kdvf 8: the persons on the path of Holiness/Arahant,
9/ aomwmywWd zkdvf yk*~Kdvf 9: the persons on the fruition of Stream-winning,
10/ ou'g*grd zkdvf yk*~Kdvf 10: the persons on the fruition of Once-return,
11/ tem*grd zkdvf yk*~Kdvf 11: the persons on the fruition of Non-return,
12/ t&[wW zkdvf yk*~Kdvf 12: the persons on the fruition of Holiness/Arahant,
13/ yapPu Ak'<g 13: Individual Buddha,
14/ bk&m;&Sif / 14: Universal Buddha.
tvSLcH yk*~Kdvf &Sd&rnfh t&nftcsif; 5 yg; Five qualities that a receiver should possess:
1/ tZ…0 – pdwfxm;ajzmifhrwfjcif; 1: Honesty,
2/ Z0e – edAŠmefod@k v#ifpGm a&mufvkdjcif; 2: earnestness to attain Nibbāna,
3/ r'N0 – El;nHhjcif; 3: gentleness,
4/ cEœD – onf;cHjcif; 4: patience,
5/ aom&pP – pif=u,faom oDv&Sdjcif; / 5: pure moral conduct.
tvSLcH,ljcif; . twkid f;twmukd odjcif; (yÉd*~[% rwWnKwm) 3 yg;
Three things a receiver should consider for moderation:
1/ vSLbG,f0wˆK. tenf;trsm; yrm%ukdodjcif;
1: Considering the quantity of objects to be offered,
2/ tvSLay;ol. qEN yrm%uko
d djcif;
2: considering the extent of donor’s intention,
3/ tvSLcHrdrd. yrm%ukdodjcif; /
3: considering the extent of receiver’s requirement.
tvSLcHol/&[ef;awmf xm;&rnfhpdwf"mwf (&[ef;awmfrsm; usifhyGg;p&m - 'g,um 'g,dumrrsm;.
vSL'gef;rSKESifhywfoufI &[ef;awmfrsm; xm;&rnfhpdwf"mwf )
tvSLpif=u,frSK 4 yg; Four purifications of offering:
1/ ay;vSLol pif=u,fjyD; tvSLcH rpif=u,fjcif;
1: The offering purified by the giver but not by the recipient,
2/ tvSLcH pif=u,fjyD; ay;vSLol rpif=u,fjcif;
[650]
2: by the recipient but not by the giver,
3/ ay;vSLol š tvSLcH ESpfrsKd;vk;H rpif=u,fjcif; 3: by neither,
4/ ay;vSLol š tvSLcH ESpfrsKd;vk;H pif=u,fjcif; / 4: by both.
tvSL'geukd wm;jrpfo.l tEœ&m,f 3 rsKd;
Three dangers of a person who prevents another’s donation/alms-giving:
1/ tvSLay;ol. ukokdvftEœ&m,fjzpfjcif;
1: Preventing the givers in acquiring merits,
2/ tvSLcHol. vmbf&&m (ypPn;f ) tEœ&m,fjzpfjcif;
2: preventing the receivers from getting gift,
3/ rdrdud,
k fudk wl;jzKd zsufqD;jcif; /
3: oneself is already ruined (by bad attitude).
tvSL'ge tusKd;&ykH (ud H''okwf / o*gxm0*~oH,kwf) The particular fruit of certain gifts:
1/ pm;aomufbG,fvSLv#if cGeftm;ukd vSLonfrnf. /
1: One gives strength by giving food.
2/ t0wftpm;vSLv#if tqif;ukd vSLonfrnf. /
2: One gives beauty by giving clothes.
3/ ,OfvSLv#if csrf;omukd vSLonfrnf. /
3: One gives ease by giving vehicle.
4/ qDrD;tvif;a&mifvSLv#if rsufpdtjrifudk vSLonfrnf. /
4: One gives sight by giving lamp (light).
5/ ausmif;taqmuftODvSLv#if txufygtm;vkH;ukd vSLonfrnf. /
5: One gives all by giving residence.
6/ w&m;a[mjy qkdqkH;rv#if rao&mtjrKduf (edAŠmef) ukd vSLonfrnf. /
6: One gives the Deathless by teaching the dhamma.
tvSL a&puf Donation water, libation water, dropping water.
tvSL a&puf vufESifhruGm Frequent giver, generous donor.
tvSL 0wˆK Offertories, things to be donated/offered.
tvSL 0wˆK 10 yg; ('ge 0wˆK 10 yg; )
tvSL. t*Fg 6 yg; Six characters of a perfect donation/alms:
tvSLay; yk*~dKvf. t*Fg 3 yg; Three for giver:
1/ rvSLrSD 0rf;om apwem&Sdjcif; 1: Happiness before the giving,
2/ vSLqJ 0rf;om apwem&Sdjcif; 2: happiness during the giving,
3/ vSLjyD; 0rf;om apwem&Sdjcif; 3: happiness after the giving,
tvSLcH yk*~dKvf. t*Fg 3 yg; Three for receiver:
4/ &m*uif; / uif;&ef tm;xkwfjcif; 4: person lust-freed or stiving for it,
5/ a'gouif; / uif;&ef tm;xkwfjcif; 5: person anger-freed or stiving for it,
6/ arm[uif; / uif;&ef tm;xkwfjcif; / 6: person delusion-freed or stiving for it.
t0*f tuQ&mrsm; (0*f 5 pk - tuQ&m )
t0wfykqkd; vSL&usKd; 8 yg; Eight benefits of offering cloth:
[651]
1/ a&$tqif;&Sdjcif; 1: Gloden skin,
2/ jrLtnpfta=u; uif;jcif; 2: no dust-smearing,
3/ tqif;a&mif awmufyjcif; 3: bright skin,
4/ wefckd;=uD;rm;jcif; 4: power,
5/ ajyjypfjcif; 5: elegance,
6/ t0wfykqkd;aygrsm;jcif; 6: plenty of clothing,
7/ tEkpm; urŠvmponfw@kd wGif taumif;pm; okH;aqmif&jcif;
7: consuming the best subtle cloth,
8/ t=urf;om zsifponfw@kd wGif taumif;pm; okH;aqmif&jcif; /
8: consuming the best gross cloth.
t0wfr0wfaom tapv uVm&rÃu. usifhpOf 7 rsKd;
Seven rules of practice of Acela Kaḷāramaṭṭa, a neked ascetic:
1/ woufvHk; t0wfr0wfjcif; 1: Life-long abstainance from wearing cloth,
2/ woufvHk; arxkefrSKrS a&Smif=uOfjcif; 2: from sex,
3/ woufvHk; aot&uf trJom;uko
d m ok;H aqmifjyD; xrif;[if; rpm;jcif;
3: from rice and curry but strong drinks and meat,
4/ a0omvDjynf ta&S@buf Oa'eapwDukd ausmfvGefjyD; roGm;a&mufjcif;
4: not going beyond the Udena shrine to the east of Vesālī,
5/ a0omvDjynf awmifbuf a*gwruapwDukd ausmfveG fjyD; roGm;a&mufjcif;
5: not going beyond the Gotamaka shrine to the south of Vesālī,
6/ a0omvDjynf taemufbuf owWrŠapwDukd ausmfvGefjyD; roGm;a&mufjcif;
6: not going beyond the Santtamba shrine to the west of Vesālī,
7/ a0omvDjynf ajrmufbuf A[kykwWapwDudk ausmfvGefjyD; roGm;a&mufjcif; /
7: not going beyond the Bahuputta shrine to the north of Vesālī.
t0dZ[dw (bk&m;&Sifrsm; rpGef@y,f jrJaom) t&yfXme 4 rsKd;
The four holy places where all Buddhas utilized:
1/ bk&m;jzpf&m aAm"dyif ESifh a&$yv†if
1: Bodhi tree and victory throne where Buddha attained enlightenment,
2/ "rRp=uma[m&m rd*'g0kefawm
2: Migadā-vana park where He preached the ‘Dhamma Cakka’,
3/ wm0wd HomrSqif;ouf&m ouF\jrKd@ wHcg;0
3: the gate of Saṅkassa city where He decended from Tāvatiṃsā heaven,
4/ aZw0efausmif; *E<uÉk dwu
kd f /
4: the sacred chamber of Jetavana monastery.
t0dZ…m Ignorance, delusion, nescience, stupidity, folly.
t0dZ…m 2 rsKd; Two kinds of ignorance:
1/ ty`ÉdywWd – rusifhyJaeaoma=umifh t0dZ…m 1: No theory,
2/ rdp>myÉdywWd – t,lrSm;aoma=umifh t0dZ…m 2: wrong theory.
t0dZ…m 2 rsKd; (wenf;) More two kinds of ignorance:
[652]
1/ oocFg& - jyKjyifpD&ifrSKygaom t0dZ…m 1: Prompted,
2/ toocFg& - jyKjyifpD&ifrSKrygaom t0dZ…m / 2: unprompted.
t0dZ…m 3 rsKd; Three kinds of ignorance:
1/ okc t0dZ…m 1: Joy,
2/ 'kuQ t0dZ…m 2: pain,
3/ OayuQm t0dZ…m / 3: equanimity.
t0dZ…mukd t&if;cHI rdp>m'dÏd rdp>mouFy`paom rdp>mr*~if&Spfyg; a=umif;usKd;qufjzpf=uonf /
(r*~o, H kwf / r[m0*~oH,kwWygVd)
Ignorance is the forerunner of wrong view, wrong view is that of wrong thought;
thus, the former is the cause of the latter successively throughout the eightfold
wrong path.
t0dZ…m ponfw@kd . ta=umif;&if;rsm; Cause/nutriment/conditionality of ignorance etc.:
1/ t0dZ…m. ta=umif;&if;um; eD0&% ig;yg; 
1: The causes/nutriments of ignorance are the five hindrances.
2/ eD0&% ig;yg;. ta=umif;&if;um; 'kp&kduf okH;yg; 
2: The causes of the five hindrances are the three wrong acts.
3/ 'kp&kduf okH;yg;. ta=umif;&if;um; ÁajENwkd@ukd rapmifhpnf;jcif;
3: The cause of the three wrong acts is ‘not guarding the sense-doors’.
4/ ÁajENwkd@ukd rapmifhpnf;jcif;. ta=umif;&if;um; qifjcifowdr&Sdjcif;
4: The cause of ‘not guarding the sense-doors’ is the heedlessness.
5/ qifjcifowdr&Sdjcif;. ta=umif;&if;um; roifhrwifh ESvkH;oGif;jcif;
5: The cause of the heedlessness is the wrong attitude.
6/ roifhrwifh ESvH;k oGif;jcif;. ta=umif;&if;um; r,kH=unfjcif; (to'<g)
6: The cause of the wrong attitude is the faithlessness.
7/ r,kH=unfjcif;. ta=umif;&if;um; olawmfaumif;w&m; rem=um; ravhvmjcif;
7: The cause of faithlessness is not listening to the good/virtuous-dhamma.
8/ olawmfaumif;w&m; rem=um; ravhvmjcif;. ta=umif;&if;um; olawmfaumif;wk@d tm;
rqnf;uyfjcif; /
8: The causes of ‘not listening to the good/virtuous-dhamma’ is not association
with the wise/virtuous.
t0dZ…mazgufxGif;&ef vufeufaumif; 6 rsKd; Six dhammas that destroy the ignorance:
1/ orm"dudk 0ifpm;jcif;Y vdrfrmjcif; 1: Skill in the attainment of concentration,
2/ orm"dudk wnfapjcif;Y vdrfrmjcif; 2: in maintaining it,
3/ orm"drS xjcif;Y vdrfrmjcif; 3: in emerging from it,
4/ orm"d0ifpm;&ef toifhjzpfjcif;Y vdrfrmjcif; 4: in the weal of it,
5/ orm"d. usufpm;&mY vdrfrmjcif; 5: in the range of it,
6/ orm"dukd a&S@&SKaqmifjcif;Y vdrfrmjcif; / 6: in resolve for it.
t0d[mjA[RmhbHYk OyywfyÉdoaE<wnfaejyD; &[Eœmjzpfaom yk*~Kdvf 7 a,muf
Seven persons who attained arahantship soon after their spontaneous birth
[653]
in the Avihā Brahma realm:
1/ Oyu 1: Upaka,
2/ yv*¾ 2: Palagaṇḍa,
3/ ykuUKomwd 3: Pukkusāti,
4/ b'Nd, 4: Bhaddiya,
5/ c¾a'0 5: Khaṇḍadeva,
6/ Am[k&*~d 6: Bāhuraggi,
7/ od*F d, / 7: Siṅgiya.
t0Dpd i&J – (i&Jom;rsm;jynfhusyf / i&J'kurQ sm; &yfem;jcif;r&Sd) t=um;tvyfr&Sdaom i&J
The Avīci hell (crowded/jammed realm without space):
1/ i&Jom; owW0grsm; jynfhusyfaejcif; 1: Jammed with hell-beings,
2/ i&JrD;v#Hrsm; jynfhusyfaejcif; 2: with hell-fire,
3/ i&Jom;wkd@rSm 'kuQa0'emrsm; t=um;tvyfr&Sd jynfu
h syfaejcif; /
3: with suffering of hell-beings.
toufukd 10 ESpfpD ykdif;jcm;jcif; (t&G,f toufukd 10 ESpfpD ykdif;jcm;jcif; )
toufwrf;wkw d kdvmjcif;. ta=umif;w&m;rsm; (qif;&JrGJawjcif;. tusKd;qufrsm; )
toufwakd =umif;w&m; 3 yg; (rkd;acgifa=umif;w&m; 3 yg; )
toufwjkd cif;. ta=umif;w&m; 5 yg; (touf&Snfapwwfaom ta=umif;w&m; 5 yg; )
toufwpkd G vl@b0 ,SOfjy Oyrm (vl b0 – touf - wkad wmif;ykH ukd jyaom Oyrmrsm; )
toufxufqkH; atmifharh usifh=uH&rnfh w&m; 6 yg; (om&%d, w&m; 6 yg; - toufxufqkH;
atmifah rh usifh=uH&rnfh w&m; - )
toufr&SLaom ol 8 a,muf Eight persons who make no breathing:
1/ trd0rf;xJrSm &Sdaeao;ol 1: In mother-womb person,
2/ a&epfol 2: drawn person,
3/ arharsmaeol 3: unconscious person,
4/ tqdyfr$efaeol 4: severe poison-striken person,
5/ yÌrpsmef 0ifpm;ol 5: person in fifth jhāna trance,
6/ eda&m"ormywf0ifpm;ol 6: person in cessation trance (nirodha samāpatti),
7/ jA[Rmrsm; 7: brahmā (higher celestial beings),
8/ aool / 8: dead person.
toufarG;0rf;a=umif;rSKrsm; (omrnzvokwfvm) The means of livelihood in accordance with
the Discourse on the Fruit of the Homeless life:
1/ qifpD;ol&J 1: Elephant riders,
2/ jrif;pD;ol&J 2: horse riders,
3/ &xm;pD;ol&J 3: charioteers,
4/ av;onf 4: archers,
5/ atmifvHuikd f 5: standard-bearors,
6/ ppfqifolrsm; 6: military strategists,
[654]
7/ &efo. l acgif;ukd jzwfEikd folrsm; 7: commandos,
8/ ppfa&;u|rf;usifol rif;om;rsm; 8: royal warriors,
9/ v#yfwysuf xkd;ppfqifEkdifolrsm; 9: striking forces,
10/ qifuo Jh kd@ tm;aumif;aomppfom;rsm; 10: men brave as an elephant,
11/ &J&ifhaomppfom;rsm; 11: men of valour,
12/ csyf0wfol&Jrsm; 12: mail-clap warriors,
13/ u|ef,Hak wmfrsm; 13: trusted servants,
14/ xrif;csufrsm; 14: cooks,
15/ qwWmonfrsm; 15: barbers,
16/ a&csKd;ay;olrsm; 16: bath attendants,
17/ pzkdonfrsm; 17: chefs,
18/ yef;ukH;olrsm; 18: garland-makers,
19/ c0gonfrsm; 19: washermen,
20/ &ufuef;onfrsm; 20: weavers,
21/ usLx&Honfrsm; 21: reed-mat makers,
22/ tkd;xdrf;onfrsm; 22: potters,
23/ *%ef;wwfolrsm; 23: arithmeticians,
24/ vufcsKd;a&wGufwwf(pm&if;ukid f)rsm; / 24: accountants.
touf&mausmf yk*~Kdvfrsm; 8 a,muf (bk&m;&Sifvufxufawmf)
Eight persons who lived over a hundred years of age (at the time of Lord Buddha):
1/ t&Sifr[mu\y 1: Mahā Kassapa,
2/ t&SiftmeENm 2: Ānandā,
3/ ayguQ&omwd ykÀm;=uD; 3: Pokkharasāti, a Brahmin,
4/ jA[Rm,k ykÀm;=uD; 4: Brahmāyu, a Brahmin,
5/ Am0&D ykÀm;=uD; 5: Bāvarī, a Brahmin,
6/ ausmif;tr=uD; 0domcg – T 6 a,muf touf 120 pD &Sn=f u. /
6: Visākhā, a Temple-donor: these six persons lived 120 years of age.
7/ t&SiftEk&k'<g – 150 ESpf&Snf. 7: Anuruddhā, passing away at 150 years of age,
8/ t&SifAmukv – 160 ESpf&Snf. 8: Bākula, passing away at 160 years of age.
touf&Sifaejcif;onf aovGefjcif; aemufqkH;&Sd. (r&%"arRm ZD0daw)
While alive one is subject to death. (Eke,f&kyfqif; ysKdjzpfjcif;um; tkdjcif;aemufqkH;&Sdajc. )
touf&Snfapwwfaom ukokdvf'ge 6 yg; Donating six things for long life:
1/ y&dom0e 'ge ] a&ppf tvSL 1: Water-strainer,
2/ tm0go 'ge ] ausmif;taqmuftOD tvSL 2: buildings,
3/ *dvme0wˆK 'ge ] vlemtaxmuftyHh ypPnf; tvSL
3: things such as medicine that support one’s health,
4/ ZdÀum0go yÉdocFg&% 'ge ] taqmuftODa[mif; jyifqif tvSL
4: fixing the public buildings,
[655]
5/ ZD0dw 'ge ] ab;rJhtvSL 5: sparing/saving of life,
6/ yÌoDv orm'ge ] ig;yg;oDv jrJjcif; / 6: keeping the five precepts firmly.
touf&Snfapwwfaom ta=umif;w&m; 5 yg;
Five things/causes that make a person healthy:
1/ oy`g,um&D ] rdrdESifh oifhavsmf&muko
d m jyKvkyfavh&Sdjcif;
1: Treat oneself properly,
2/ oy`ga, rwWH Zmemwd ] oifhavsmf&myifjzpfaomfvnf; twkid f;twmukd odjcif;
2: knowing one’s own limit even it is proper,
3/ y&d%wabmZD ] a=uusufvG,faom tpmukdom pm;avh&Sdjcif;
3: eating easily digestible food,
4/ oDv0g ] uk,
d fusifhoDv&Sdjcif;
4: possessing moral virtue,
5/ uvsm%rdwW ] q&m0efpaom rdwfaqGaumif;&Sdjcif; /
5: having good friends like doctor.
touf&Snfapwwfaom ta=umif;w&m; 5 yg; (wenf;)
More five things that make a person healthy:
1/ 2/ 3/ wk@d rSm txufygESifh twlwl
Numbers - 1, 2 and 3 are the same as above:
4/ umvpm&D ] pm;rSK oGm;rSK tdyfrSK ponfrsm;Y tcsdefESifh oifhawmfatmif jyKavh&jSd cif;
4: eating, sleeping, going etc. at proper time,
5/ jA[Rpm&D ] jrwfaomtusifh&Sdjcif; (arxkefrSK enf;jcif;) /
5: holy life (i.e., no or less sexual intercourse).
(toufwjkd cif;. ta=umif;wkd@onf txufygwkd@rS qef@usifbufrsm; jzpf=uonf /
(The unhealthy things are opposite of the above.)
toufowfrSK uHajrmufjcif;. t*Fg 5 yg; (yg%mwdygw uHajrmufjcif;. t*Fg 5 yg; )
toufaoonf[k owfrSwfcsuf 3 rsKd; Three factors to decide that a person is dead:
1/ tm,k - &kyfouf r&Sdawmhjcif; 1: No more physical life-force,
2/ OoRm – ukd,faiG@ r&Sdawmhjcif; 2: no more body temperature,
3/ 0dnm%H – emrfouf r&Sdawmhjcif; / 3: no more mental life-force.
tocFw (edAŠmef) – jyKjyifpD&ifjcif;uif;&m
The unconditioned/unorginated/unformed, i.e., Nibbāna.
tocFw (edAŠmef) okd@ a&mufa=umif;vrf;rsm; (tocFwoH,kwW / oVm,we0*~o,
H kwWygVd)
The paths leading to the unconditioned (Nibbāna):
1/ um,*wmowd ] cE<mukd,fukd &SKrSwfaom owd
1: Mindfulness directed to the body,
2/ orx 0dy\em 2: calming/serenity and insight meditation,
3/ o0dwuU o0dpm& orm"d / t0dwuU 0dpm&rwW orm"d / t0dwuU t0dpm& orm"d ]
0dwuf 0dpm&ESifh wuGjzpfaom orm"d / 0dwufryg 0dpm&om&Sdaom orm"d /
0dwufa&m0dpm&yg rygaom orm"d
[656]
3: concentration with thought and examination, concentration without thought
but with examination, concentration without thought and examination,
4/ oknw orm"d / tedrdwW orm"d / ty`%d[dw orm"d ]
twWrSuif;aom orm"d / edpPedrdwrf Suif;aom orm"d / awmifhwrSKr&Sdaom orm"d 
4: the emptiness concentration, the signless concentration, the undirected
concentration,
5/ pwWma&m owdyÏmem ] owdyÏmef av;yg;  5: the four foundations of mindfulness,
6/ pwWma&m orRy`"mem ] orRy`"mef av;yg;  6: the four right efforts/strivings,
7/ pwWma&m Á'<dyg'g ] Á'<dyg'f av;yg;  7: the four bases for spiritual power,
8/ yÌdjENd,med ] ÁajEN ig;yg;  8: the five spiritual faculties,
9/ yÌ Avmed – Akdvf ig;yg;  9: the five powers,
10/ owW aAmZPs*Fged – aAmZPsif ckESpfyg;  10: the seven factors of enlightenment,
11/ t&da,m tÏ*F daum ra*~g – r*~if &Spfyg;  / 11: the noble eightful path.
toacsF,s 4 yg; (tqk;H tykdif;tjcm;r&Sdonfht&m - toacsF,s - 4 yg; )
tom"m&% ^m%fawmf 6 yg; (bk&m;&Sif. trsm;ESifhrqufqHaom ^m%fawmf)
The six kinds of Buddha’s knowledge, not possible to others:
1/ ÁjENd,ya&my&d,wWd ^m%f ] owW0gw@kd . ÁajENtEkt&ifhukd odawmfrlaom ^m%f
1: Knowledge of Man’s mentality which is mature enough or not to attain
enlightenment,
2/ tmo,mEko, ^m%f ] owW0gw@kd . tvkdqENtmo,ukd odawmfrlaom ^m%f
2: of Man’s wish/will,
3/ ,ruygÉd[D& ^m%f ] a&tpkH rD;tpkH wefckd;jymÉd[mukd pD&ifzefqif;Ekdifaom ^m%f
3: of the twin miracle (water and fire),
4/ r[mu&k%mormywWd ^m%f ] =uD;jrwfaom oem;rSKukdk 0ifpm;Ekdifaom ^m%f
4: of great compassion,
5/ oAŠnKw ^m%f ] tm;vk;H ukd odaom ^m%f
5: of omniscience,
6/ tem0&% ^m%f ] tydwftyif twm;tqD; r&Sdaom ^m%f /
6: of nothing-covering.
toDwd edygw (Zmwfawmf) ygVd – Zmwfawmf 550 . 21 ckajrmuf u¾jzpfonf / *gxm 80 (toDwd)
yk'fcef@ yg&Sdaom Zmwfawmfrsm; jzpfI toDwd edygwf[kac:onf / Zmwfawmfaygif; 5 ck yg0ifonf /
Asīti-nipāta (Jātaka): This is the twenty-first chapter of the 550 Birth-stories;
each of them consists of about eighty verses; thus, eighty-verse- story.
toDwd om0u (bk&m;&Sif. wynfh om0u 80) Eighty Buddha’s immediate disciples:
vusfm&H 40 yg; Right side (40) –
1/ t&Sif om&dykwW 1: Sāriputta,
2/ t&Sif aum¾n 2: Koṇḍañña,
3/ t&Sif 0y` 3: Vappa,
[657]
4/ t&Sif b'Nd, (yOP 0*~D) 4: Bhaddiya (group of five),
5/ t&Sif r[memrf 5: Mahānāma,
6/ t&Sif t\Zd 6: Assaji,
7/ t&Sif emVu 7: Naḷaka,
8/ t&Sif ,o 8: Yassa,
9/ t&Sif 0drv 9: Vimala,
10/ t&Sif okAm[k 10: Subāhu,
11/ t&Sif ykÀZd 11: Puṇṇaji,
12/ t&Sif *0r`wd 12: Gavampati,
13/ t&Sif O&ka0V u\y 13: Uruveḷa Kassapa,
14/ t&Sif e'D u\y 14: Nadī Kassapa,
15/ t&Sif *,m u\y 15: Gayā Kassapa,
16/ t&Sif r[m u\y 16: Mahā Kassapa,
17/ t&Sif r[m upPm,e 17: Mahā Kaccāyana,
18/ t&Sif r[m aumÏdu 18: Mahā Koṭṭhika,
19/ t&Sif r[m uy`de 19: Mahā Kappina,
20/ t&Sif r[m pkEN 20: Mahā Cunda,
21/ t&Sif Oygvd 21: Upāli,
22/ t&Sif tEk&k'<g 22: Anuruddhā,
23/ t&Sif ucFg a&0w 23: Kaṅkhā Revata,
24/ t&Sif tmeENm 24: Ānandā,
25/ t&Sif eENu 25: Nandaka,
26/ t&Sif Amukv 26: Bākula,
27/ t&Sif eENd, 27: Nandiya,
28/ t&Sif udrdv 28: Kimila,
29/ t&Sif b'Nd, 29: Bhaddiya,
30/ t&Sif &m[kvm 30: Rāhulā,
31/ t&Sif oD0vd 31: Sīvali,
32/ t&Sif 'AŠ 32: Dabba,
33/ t&Sif Oyaoe 33: Upasena,
34/ t&Sif c'd&0e a&0w 34: Khadiravana Revata,
35/ t&Sif rEœmeD ykwW ykÀ 35: Mandānīputta Puṇṇa,
36/ t&Sif okemy& Eœ ykÀ 36: Sunāparanta Puṇṇa,
37/ t&Sif ukÉduÀ aom% 37: Kuṭikaṇṇa Soṇa,
38/ t&Sif aumVd 0do aom% 38: Koḷivisa Sana,
39/ t&Sif &m" 39: Rādha,
40/ t&Sif okblwd / 40: Subhūti.
[658]
toDwd om0u (bk&m;&Sif. wynfh om0u 80) Eighty Buddha’s immediate disciples:
vuf0J&H 40 yg; Left side (40) –
1/ t&Sif r[m arm*~vmef 1: Moggalana,
2/ t&Sif t*Fkvdrmv 2: Aṅgulimāla,
3/ t&Sif 0uUvd 3: Vakkali,
4/ t&Sif umVK'g,D 4: Kāḷudāyī,
5/ t&Sif o[ O'g,D 5: Saha Udāyī,
6/ t&Sif ydvdEN 0p> 6: Pilindavaccha,
7/ t&Sif aombdw 7: Sobhita,
8/ t&Sif ukrm& u\y 8: Kumāra Kasspa,
9/ t&Sif &Ïygv 9: Raṭṭhapāla,
10/ t&Sif 0*F Do 10: Vaṅgīsa,
11/ t&Sif obd, 11: Sabhiya,
12/ t&Sif aov 12: Sela,
13/ t&Sif em*dw 13: Nāgita,
14/ t&Sif vuk¾u b'Nd, 14: Lakuṇḍaka Baddiya,
15/ t&Sif Oy0ge 15: Upavāna,
16/ t&Sif arCd, 16: Meghiya,
17/ t&Sif om*w 17: Sāgata,
18/ t&Sif yda¾mv bm&'GgZ 18: Piṇḍola Bhāradvāja,
19/ t&Sif r[m yEÎu 19: Mahā Panthaka,
20/ t&Sif plV yEÎu 20: Cūḷa Panthaka,
21/ t&Sif Amukv 21: Bākula,
22/ t&Sif uk(aum)¾"me 22: Kuṇḍadhāna,
23/ t&Sif 'g&kpd&d, 23: Dāruciriya,
24/ t&Sif ,o 24: Yassa,
25/ t&Sif tZdw 25: Ajita,
26/ t&Sif wd\ arawW,s 26: Tissa Metteyya,
27/ t&Sif ykÀ 27: Puṇṇa,
28/ t&Sif arwW*l 28: Mettagū,
29/ t&Sif a"mwu 29: Dhodaka,
30/ t&Sif OyoD0 30: Upasīva,
31/ t&Sif eEN 31: Nanda,
32/ t&Sif a[ru 32: Hemaka,
33/ t&Sif awma',s 33: Todeyya,
34/ t&Sif uy` 34: Kappa,
35/ t&Sif ZwkuÀd 35: Jatukaṇṇi,
[659]
36/ t&Sif bj'm0k" 36: Bhadrāvudha,
37/ t&Sif O', 37: Udaya,
38/ t&Sif aygomv 38: Posāla,
39/ t&Sif armC&mZ 39: Mogharāja,
40/ t&Sif yd*F d, 40: Piṅgiya.
toD;oD; zGg;jrifjyD; ysufpD;(ao)aom t&m 4 rsKd; (yGifhoD; zGg;jrifjyD; ysufpD;(ao)aom t&m 4 rsKd; )
tokb Foulness, impurity, loathsomeness.
tokb 10 yg; Ten kinds of foulness:
1/ O'<K rmwu ] zl;zl;a&mifxjcif; 1: The bloated,
2/ 0deDvu ] azgufjyefnKdykyfjcif; 2: the livid,
3/ 0dykAŠu ] jynfykyfxGujf cif; 3: the festering,
4/ 0dp>d 'Nu ] ESpfykdif;jywfaejcif; 4: the cut-up,
5/ 0duQm,dwu ] tykdif;ykdif;jywfaejcif; 5: the gnawed,
6/ 0duQdwWu ] tykdif;jywfrsm; ysH@=uJaejcif; 6: the scattered,
7/ [w 0duQdwWu ] vufeuf 'g;jzifh jzwfxm;jcif; 7: the hacked and scattered,
8/ avm[dwu ] aoG;tvdrf;vdrf;ayaejcif; 8: the bleeding,
9/ ykVK0u ] avmufwufaejcif; 9: the worm-infested,
10/ tÏdu ] t&kd;pkjzpfaejcif; / 10: the skeleton.
tok&mewfjynf. trSwftom; txGwftxdyfopfyif ] pdwyW gÉvd – ocGyfyif
(wwd,&kuQokwf / ÁjENd,oH,kwf / r[m0*~oH,kwWygVd)
The chief tree of Asurinda, the Realm of Demon Gods – the trumpet-flower tree.
tok&def ewfrif; - tol&mewfwd@k ukd tpkd;&aom ewfrif; / ygVdawmfrsm;Y tok&def trnf&aom
ewfwd@k rSm - &m[k / a0ypdwWd / a0a&mpe / r[m&m' / trŠ& wk@d jzpf=uonf /
(&m[ktok&def ewfrif;vnf; )
Asurinda: King of the Asurā-deities. The name, Asurinda, is applied to the
following individual deities according to the Pāļi Scripture: Rāhu, Vepacitti,
Verocana, Mahārāda and Ambara.
tok&def (a0ypdwWd) ewfzsm;empOf od=um;rif; vlemar;oGm;onf / (&m[ktok&def ewfrif;vnf; )
(orŠ&drm,mokwf / ouUoH,kwf / o*g0*~oH,kwWygVd)
While Vepacitti, an enormous god, was sick, Sakka, the King of gods,
visited him. (Sakka-saṃyutta Pāḷi)
taouQ Having done training.
taouQ yk*~dKvf Arahant, saint, (literally) one who has nothing
left to practice.
taouQ w&m; 10 yg; Ten dhammas of an arahant:
[660]
8/ orRm orm"d 8: right concentration,
9/ orRm ^m% 9: right wisdom,
10/ orRm 0drkwWd / 10: right deliverance.
taow&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
taomu rif;=uD; omoemjyKapv$wfaom wkdif;rsm; (uk;d wkid f; ukd;Xme )
taomu rif;=uD; (oD&d"rRmaomu) 264 – 238 bDpDtD; / tdENd,orkdif;Y emrnft=uD;qkH; bk&ifjzpfonf /
wwd, o*Fg,emwifcJhonf / uk;d wkid f; ukd;Xmeod@k omoemjyKapv$wf cJhonf / Trif;=uD;a=umifh
Ak'<omoemawmfonf tdENd,jynfrS jyifyokd@ ysH@ESH@cJhonf / "rRuQE<m pkpkaygif; 84000 ukd ylaZmf
aomtm;jzifh a&wGif;aygif; 84000 a&uefaygif; 84000 ESifh apwDaygif; 84000 ukd EkdifiHw0Srf;
aqmufvkyfwnfcJhonf [k tqkd&Sdonf /
King Asoka (c. 264–238 BCE): Probably the most famous king in India history.
He sponsored the Third Buddhist Council. He sent nine Buddhist missionaries
to many parts of Asia. It is said that in order to honor ‘84,000 dhamma-
components’, he made 84,000 wells, 84,000 ponds, and 84,000 pagodas
(shrines) all over his kingdom.
toH 10 yg; (jrKd@&Gmrsm;.) Ten kinds of sound or noises of a city:
1/ qifoH 1: The noises of elephants,
2/ jrif;oH 2: of horses,
3/ &xm;oH 3: of chariots,
4/ pnf=uD;oH 4: the sound of big drums,
5/ rk&kd;pnfoH 5: of short drums,
6/ apmif;oH 6: of harps,
7/ oDcsif;oH 7: of singing,
8/ c&koif;oH 8: of conch shells,
9/ pnf;0g;oH 9: of clappers (music),
10/ zdw=f um;oH / 10: of invitations to feasts.
toH=uD; 4 rsKd; Four great roars (in Buddhist Scriptures):
1/ 0d"l&ZmwfY ykÀubDvl;. ‘ig EkdifjyD’ [laomtoH
1: “I have won” made by ogre Puṇṇaka in Vidhūra Jātaka,
2/ 0do=uKHewfom; zefqif;aom acG;euf=uD;. ‘ig ol,kwfrmrsm;ukd cJpm;tHh’ [laomtoH
2: “I will eat up all the wicked” made by Visukamma in the guise of a giant
black dog,
3/ ukoZmwfY ukorif;. ‘ig ukorif;jrwfjzpfonf’ [laomtoH
3: “I am King Kusa” made by King Kusa in Kusa Jātaka,
[661]
4/ tmVm0ubDvl;. ‘ig tmVm0u’ [laomtoH /
4: “I am Ālāvaka” made by Ālāvaka, a great ogre.
toHawmf (bk&m;&Sif jA[Rmrif;) t*Fg 8 yg; (bk&m;&Sif. toHawmf t*Fg 8 yg; )
toHrpJ (yÏmef;) Non-stop reading/reciting of (Patthāna).
ttkdw&m;rsm; (Zmwd"rR - tjzpfw&m; - rsm; )
( tm )
tmum / tmumo / tmumo "mwf Sky, space.
tmumopkd; Celestial beings living in the sky.
tmcsmwf Verb.
tm* Outstanding, extraordinary, amazing.
tm* EœKu ] {nfhonf Visitor.
tm*EœKu 0wf ] {nfhonfrsm; vkdufem&rnfh usifh0wf Visitor’s/visitor-monk’s duties.
tm*r ,kwWd Referances/quoting from books/scriptures.
tm*kH Memorization.
tmCmw Grudge, annoyance.
tmCmw 0wˆK 10 yg; Ten causes of grudge:
1/ rdrd. tusKd;rJh ukd jyKcJhjyD – [k &efjiKd;zG@J jcif;
1: Grudge based on the idea that ‘he had done badly upon me,
2/ rdrd. tusKd;rJh ukd jyKaeonf – [k &efjiKd;zG@J jcif;
2: grudge based on the idea that ‘he is doing badly upon me,
3/ rdrd. tusKd;rJh ukd jyKvdrfhrnf – [k &efjiKd;zG@J jcif;
3: grudge based on the idea that ‘he will do badly upon me,
4/ rdrd cspfESpfoufo.
l tusKd;rJh ukd jyKcJhjyD – [k &efjiKd;zGJ@jcif;
4: grudge based on the idea that ‘he had done badly upon my loved-ones,
5/ rdrd cspfESpfoufo.
l tusKd;rJh ukd jyKaeonf – [k &efjiKd;zG@J jcif;
5: grudge based on the idea that ‘he is doing badly upon my loved-ones,
6/ rdrd cspfESpfoufol. tusKd;rJh ukd jyKvdrfhrnf – [k &efjiKd;zG@J jcif;
6: grudge based on the idea that ‘he will do badly upon my loved-ones,
7/ rdrd rcspf rESpfoufol. tusKd;&Sd ukd jyKcJhjyD – [k &efjiKd;zG@J jcif;
7: grudge based on the idea that ‘he had done well upon my hated-ones,
8/ rdrd rcspf rESpfoufol. tusKd;&Sd ukd jyKaeonf – [k &efjiKd;zG@J jcif;
8: grudge based on the idea that ‘he is doing well upon my hated-ones,
9/ rdrd rcspf rESpfoufol. tusKd;&Sd ukd jyKvdrfhrnf – [k &efjiKd;zG@J jcif;
9: grudge based on the idea that ‘he will do well upon my hated-ones,
10/ ta=umif;wpfpkHwpf&m r&SdyJ &efjiKd;zG@J jcif; /
10: grudge without cause.
tmp&d / tmp&d, Teacher, boss.
tmpm& - usifh0wf 2 yg; Two kinds of proper conduct:
1/ um, ormpm& - um,uHjzifh rSefuefpGmusifhjcif; 1: Proper bodily conduct,
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2/ 0pD ormpm& - 0pDujH zifh rSefuefpGmusifhjcif; 2: proper verbal conduct.
tmZmenf Heroes/persons who sacrifice for others’ cause.
tmZD0yg&dok'<doDv (ypPnf;av;yg;ESifhywfoufjyD; toufarG;0rf;ausmif;rSK pif=u,foef@&Sif;atmifusifhjcif;)
The virtue of livelihood purification (for monks):
1/ rdrdud,
k fudk ajrSmufyifh0gu|m;rSK -uk[e- rS a&Smif=uOfjcif;
1: Avoiding to flatter and brag oneself for receiving things (four requisites),
2/ olwyg;wkd@tm; ajrSmufyifh csD;rGrf;rSK –vye- rS a&Smif=uOfjcif;
2: to praise others for receiving things,
3/ rdrdudk ay;vSLatmif pum;edrdwfjyrSK–aerdwWu- rS a&Smif=uOfjcif;
3: to make hints for receiving things,
4/ acsmifydwrf daeatmif rvSLyJ raeEkdifatmifajymqkdrSK –edayòdu- rS a&Smif=uOfjcif;
4: to push others into the position of must-give-state,
5/ rdrdypPnf;ukd ay;urf;jyD; ypPn;f jyef&atmifjyKrSK –vmabe vmbH edZd*Doe- rS a&Smif=uOfjcif; /
5: to give something hoping better return.
tmZD0 tÏru oDv (orRmtmZD0v#if 8 ckajrmuf&Sdaom oDv)
Eight precepts ‘Avoidance of wrong livelihood’ as the eighth:
1/ yg%mwdygwm a0&r%d ] toufowfrSKrS a&Smif=uOfjcif; 1: Avoidance of killing,
3/ tjA[Rp&d,m a0&r%d ] arxkefrSKjyKjcif;rS a&Smif=uOfjcif; 3: of sexual acts,
4/ rkom0g'g a0&r%d ] vddrfnmajymrSKrS a&Smif=uOfjcif; 4: of lying,
5/ ydok% 0gpm a0&r%d ] ukef;wkdufrSKrS a&Smif=uOfjcif; 5: of slandering/back-biting,
6/ z&ko 0gpm a0&r%d ] &kdif;jypum;ajymrSKrS a&Smif=uOfjcif; 6: of rude speech,
7/ or‰yvmy 0gpm a0&r%d ] ydefzsif;pum;ajymrSKrS a&Smif=uOfjcif;
7: of foolish babble, of vain speech/talk,
8/ rdp>m tmZD0g a0&r%d ] rSm;,Gif;aom toufarG;0rf;ausmif;rSKrS a&Smif=uOfjcif; /
8: of wrong livelihood.
tm%m / tm%mpuf Power, authority, superioty, the range of authority.
tm%mukef Total power/authority.
tm%m a'oem Admonishing/Discourses especially the ‘Basket of Discipline
(Vinaya Piṭaka), in which Lord Buddha made his authority.
tm%mjy Assert one’s authority, show superiority.
tm%m&l; Power-mad/hunger person.
tmwk& 3 rsKd; ( emusifjcif; - tmwk& - 3 rsKd; )
tm'd - tp Beginning.
tma'oe0d"d 4 rsKd; (n$efkjyajymqkdjcif;) Four ways of telling others’ thoughts:
1/ olwyg;wkd@. pdwft=uHukd ukd,fwkdifojd rifjyD; trSeftwkid f; n$ejfk yajymqkdjcif;
1: One tells somebody by his own insight that ‘This is your thought’;
2/ ewfvlw@kd xHrS =um;od&I trSeftwkdif; n$ejfk yajymqkdjcif;
2: by hearing sounds made by human, non-human and deities;
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3/ =uHqwGucf sufjyD; trSeftwkid f; n$ejfk yajymqkdjcif; 3: by wise thinking/imagination;
4/ orm"dpGrf;tm;jzifh trSeftwkid f; n$ejfk yajymqkdjcif; /
4: by the power of mental concentration.
tmeEœ&d, uH / yÌmeEœ&d, uH (uH=uD; 5 yg; ) aojyD;jyD;csif; i&JusaomuH
tmeENm rax&f. bk&m;&SifxH qkawmif;csuf 8 rsKd; (tvkyftau|; &[ef;jyK&ef)
Eight boons that Ānandā asked for Buddha (to be His personal attendant):
1/ bk&m;&Sifu ol@tm; ouFef; rpGef@&ef 1: Not to give him the robes He received,
2/ qGrf;abmZOf rpGef@&ef 2: not to give him the food He received,
3/ bk&m;&SifESifh *E<ukÉdwkduf wpfausmif;wnf;Y aecGifh rjyK&ef
3: not to stay/sleep with Him at a same building, Gandhakuṭi,
4/ bk&m;&Sifukd yifhzdwf&mok@d ol@ukd rac:&ef
4: not to take him with Him the house/place He is invited to,
5/ olrSwqifh yifhaqmifonfh 'g,um 'g,u
d mrrsm;xH bk&m;&Sif vkdufygawmfrl&ef
5: if He accepts at his request,
6/ ta0;rS bk&m;&Siftm; zl;jrif&efvmolrsm;ukd olrSwqifh tjref zl;cGifhay;&ef
6: permission quick homage to Him for visitors afar,
7/ ol@rSm ,kHrSm;oHo,&Sdu ar;av#mufcGifhjyK&ef
7: asking Him when he has any doubt,
8// ol@rsufuG,fY a[m=um;aomw&m;rsm;tm;vkH; ol@tm;wzef jyefvnfa[mawmfrl&ef /
8: to repeat the sermons for him, which have been tought in his absence.
tmeENm - &Sif tm; bk&m;&Sifonf ‘oufwrf;jynhf aeawmfrlygbk&m;[k av#mufxm;&eftwGuf’
t&dyftjrGufpum; rdef@=um;awmfrlaom 15 cg (bk&m;&Sifonf ‘oufwrf;jynhf aeawmfrlygbk&m;[k
av#mufxm;&eftwGuf’ &SiftmeENm tm; t&dyftjrGufpum; rdef@=um;awmfrlaom 15 cg )
tmeENm - &Sif . tHhbG,f 4 yg; Four remarkable, wonderful qualities of Ānandā:
1/ &[ef;a,mufsm; y&dowfrsm;u &SiftmeENtm;/. zl;jrifI r0jcif; w&m;emI r0jcif;
1: Monks are pleased at the sight of him; they also pleased his talk and silent.
2/ &[ef;rdef;r y&dowfrsm;u &SiftmeENtm;/. zl;jrifI r0jcif; w&m;emI r0jcif;
2: Nuns are pleased at the sight of him; they also pleased his talk and silent.
3/ vla,mufsm; y&dowfrsm;u &SiftmeENtm;/. zl;jrifI r0jcif; w&m;emI r0jcif;
3: Lay-men are pleased at the sight of him; they also pleased his talk and silent.
4/ vlrdef;r y&dowfrsm;u &SiftmeENtm;/. zl;jrifI r0jcif; w&m;emI r0jcif;
4: Lay-women are pleased at the sight of him; they also pleased his talk and silent.
tmemyge Inhalation and exhalation.
tmemyge urRÏmef; ‘Breathing in and out’ meditation.
tmemyge pwkuU (r[mowdyÏmeokw)f
Four ways of ‘Breathing in and out’ meditation
(The Foundation of Mindfullness Discourse):
a,m*Donf
1/ (u) touf&Sn&f Snf &SLaomf ‘touf&Sn&f Snf &SL.’ [k odrSwf / &SKrSwf. /
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(c)touf&Sn&f Snf &SKu d faomf ‘touf&Sn&f Snf &SKduf.’ [k odrSwf / &SKrSwf. /
2/ (u) toufwkdwkd &SLaomf ‘toufww kd kd &SL.’ [k odrSwf / &SKrSwf. /
(c)toufwdw k kd &SKdufaomf ‘toufww kd kd &SKduf.’ [k odrSwf / &SKrSwf. /
3/ (u) 0ifavtm;vkH;. tptv,ftqkH;ukd aumif;aumif;odonfjzpfI odrSwf / &SKrSwf. /
(c) xGufavtm;vk;H . tptv,ftqkH;ukd aumif;aumif;odonfjzpfI odrSwf / &SKrSwf. /
4/ (u) &kef@&if;aom 0ifavukd jidrf;apv#uf odrSwf / &SKrSwf. /
(c) &kef@&if;aom xGufavukd jidrf;apv#uf odrSwf / &SKrSwf. /
A person who practices meditation:
1: (a) Breathing in long, he understands: ‘I breathe in long’;
(b) breathing out long, he understands: ‘I breathe out long’.
2: (a) Breathing in short, he understands: ‘I breathe in short’;
(b) breathing out short, he understands: ‘I breathe out short’.
3: (a) He trains himself: ‘I will breathe in, conscious of the whole body’;
(b) he trains himself: ‘I will breathe out, conscious of the whole body’.
4: (a) He trains himself: ‘I will breathe in, calming the whole bodily process’;
(b) he trains himself: ‘I will breathe out, calming the whole bodily process’.
tmemyge orm"dw&m; wpfyg;ukd yGg;aomf owdyÏmefav;yg; yGg; - jynfph kH. / owdyÏmefav;yg; yGg;aomf
aAmZPsif ckESpfyg; yGg; - jynfhpkH. / aAmZPsifckESpfyg;yGg;aomf 0dZ…m 0drkwWdjynfhpkH. /
(yXrtmeENokwf ponf / tmemygeoH,w k f / r[m0*~oH,kwWygVd / tmemyge\wdokwf /
Oy&dyÀmo / rZPsdredum,ygVd)f
Concentration by mindfulness of breathing is the one thing which fulfills the four
foundations of mindfulness. They (four …) fulfill seven factors of enlightenment.
They (seven … ) fulfill true knowledge and liberation.
(Ānāpāna Saṃyutta, Mahā-vagga Saṃyutta Pāḷi)
tmemyge\wd xufjrufa=umif; w&m; 5 yg;
Five factors to practice breathing-in-and-out meditation easily:
1/ udpPenf;jyD; arG;jrLvG,fjcif; 1: Doing a few things and contentment,
2/ tpm;taomuf enf;jcif; 2: taking little food,
3/ ikdufjrnf;rSKenf;jyD; Ekd;=um;jcif; 3: less sloth and more vigilance,
5/ pdwfudk qifjcifjcif; / 5: reflect the mind.
tmedoif – tusKd; Result, effect, power.
tmEkabmf – t&Sdeft0g Power, energy.
tmywf – tjypf&Sdjcif; Guilt, sin, misdeed, offence, trangression.
tmywf 7 ykH Seven divisions/kinds/groups of guilt/transgression/sin:
1/ yg&mZdu – &[ef;b0rSqkH;&SKH;jcif; 1: Pārājika – the Defeat,
(Rules entailing expulsion from the Saṃgha, community of monks),
2/ oHCm'daoo – oHCmtrsm;a&S@wGif tmywftjypfrS uif;vGwfatmif ukpm;&jcif;
2: Saṅghādisesa – Saṅghā is needed throughout the confession-process,
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(Rules entailing an initial and subsequent meeting of the Saṃgha),
3/ xkv†ZOf; - =uD;av;tmywf 3: Thullajañña – the Thick misdeed,
4/ ygpdwf – ao;i,ftjypf 4: Pācittiya – the Misdeed that can be confessed,
expiation,
5/ ygÉda'oeD 5: Pāṭidesanī – ‘the Particular confession’,
(Rules entailing acknowledgement),
6/ 'kuUÉf – jyKrSm;tjypf 6: Dukkaṭa – ‘the Improper act’,
7/ 'kABmoD – ajymrSm;tjypf / 7: Dubbhāsī – ‘the Improper speech’.
tmywfukpm; tmywfajz&jcif; tusKd; (tjypfukd tjypf[k &SKodjrifum ukpm;jyD; aemifwzef
rusL;vGefatmif xdrf;odrf;jcif; [lonf )
tmywfajz – tjypf&Sda=umif;0efcHjyD; aemiftjypfrjzpfatmif *wdjyKjcif;
Confession, penance, doing penance of breaking a Vinaya-rule(s).
tmywfroifhaom yk*~Kdvf 2 yg; Two persons of no transgression:
1/ oAŠnK bk&m;&Sif 1: Universal Buddha,
2/ yapPu Ak'<g / 2: Individual Buddha.
tmywfvGwf - tjypfrSvGwf Free from guilt/sin/blame.
tmywfoifh – tjypfusL;vGefjcif; Guilty of breaking the rule (Vinaya).
tmywfoifhjcif;. ta=umif; 6 yg; Six causes of breaking vinaya rules:
1/ tvZ…dwm – t&Sufr&Sdjcif; 1: Shamelessness/fearlessness,
2/ tnm%wm – rodjcif; 2: ignorance,
3/ ukuUKpPyuwwm – oHo,rsm;jcif; 3: overwhelming by doubt,
4/ tuy`da, uy`d,ondwm – rtyfpyfonfudk tyfpyf.[k trSwf&jSd cif;
4: thinking the unsuitable as the suitable,
5/ uy`da, tuy`,ondwm – tyfpyfonfukd rtyfpyf.[k trSwf&jSd cif;
5: thinking the suitable as unsuitable,
6/ owdoarRmom – owdvGwfuif;jcif; /
6: heedlessness.
tmayg – a& Element of water, fluidity.
tmabmf / tmabm* tjrif Opinion, view.
tmr baEœ cH / tmr 0Eœm cH ] 0efcH*wday;jcif; Promise to do something.
tmrdo 3 yg; - uyfjidjcif; Three kinds of clinging:
1/ avmumrdo ] ig;yg;tm&kH umr*k%fY uyfjidjcif; 1: Clinging to sensual pleasure,
2/ 0Ãmrdo ] oHo&m0Éf Y uyfjidjcif; 2: to saṃsāra (round of rebirth),
3/ udavomrdo ] udavom Y uyfjidjcif; / 3: to mental defilements.
tmrdo ESifh "rRw@kd . trnfrsm; ('ge0*f ESifh oEÎm&0*f / 'kuedygw / t*Fkw&W ygVd)
Names of material goods and the Dhamma respectively:
1/ tmrdo 'ge / "rR 'ge (ypPn;f OpPmtvSL / w&m;tvSL)
1: Gift of goods and gift of Dhamma,
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2/ tmrdo ,m* / "rR ,m* (ylaZmfjcif;)
2: offering of goods and offering of Dhamma,
3/ tmrdo pm* / "rR pm* (pGef@=uJjcif;) 3: generosity of …..
4/ tmrdo y&dpPm* / "rR y&dpPm* (vGwfvGwpf Gef@=uJjcif;) 4: relinquishment of …..
5/ tmrdo abm* / "rR abm* (okH;aqmifjcif;) 5: wealth of …..
6/ tmrdo oarBm* / "rR oarBm* (twlwuGokH;aqmifjcif;) 6: enjoyment of …..
7/ tmrdo oH0dbm* / "rR oH0dbm* (a0zefjcif;) 7: sharing of …..
8/ tmrdo o*F[ / "rR o*F[ (axmufyhjH cif;) 8: support of …..
9/ tmrdomEk*~[ / "rRmEk*~[ (csD;ajrSmufjcif;) 9: assistance of …..
10/ tmrdomEkur` / "rRmEkur` (oem;jcif;) / 10: compassion of …..
11/ tmrdo oEÎm& / "rR oEÎm& (tquftoG,fjyKjcif;) 11: munificence of …..
12/ tmrdo yÉdoEÎm& / "rR yÉdoEÎm& (taphtpyftquftoG,fjyKjcif;)
12: hospitality of …..
13/ tmrdaooem / "arRoem (&SmrSD;jcif;) 13: search of …..
14/ tmrdo y&da,oem / "rR y&da,oem (xuf0ef;usif &SmrSD;jcif;) 14: quest of …..
15/ tmrdo y&da,Ïd / "rR y&da,Ïd (txGwftxdyfa&muf &SmrSD;jcif;) 15: seeking of …..
16/ tmrdo ylZm / "rR ylZm (ylaZmfjcif;) 16: veneration of …..
17/ tmrdomwdax,s / "rRmwdax,s ({nfhonfw@kd tm; ay;vSLjcif;)
17: gift to present to a guest of …..
18/ tmrdod'<d / "rRd'<d (jynfhpkHjcif;) 18: success of …..
19/ tmrdo 0k'<d / "rR0k'<d (=uD;yGg;jcif;) 19: growth of …..
20/ tmrdo &we / "rR &we (ESpfoufzG,&f m &wem) 20: gem of …..
21/ tmrdo oEMdp, / "rR oEMdp, (yGg;pD;jcif;) 21: accumulation of …..
22/ tmrdo a0ykv† / "rR a0ykv† (jyef@ajymjcif;)
22: expansion of goods and expansion of Dhamma.
tmarÉdwf - &kwfw&uf txdwfwvef@toH Exclamation, interjectione.
tm,we Base, source.
tm,we 12 yg; Twelve bases/sources/sense-spheres:
1/ puQK - rsufpd 1: Eye, 7/ &lyg&Hk - tqif; 7: vision,
2/ aomw - em; 2: ear, 8/ o'Ng&kH - toH 8: sound,
3/ Cme - ESm 3: nose, 9/ *E<m&kH – teH@ 9: smell,
4/ Zd0Sg - v#m 4: tongue 10/ &om&kH - t&om 10: taste,
5/ um, - ukd,f 5: body, 11/ azgÏAŠm&kH - tawG@txd 11: tangibility,
6/ re - pdwf 6: mind, 12/ "rRm&kH - t=uH tpnf / 12: mental object.
tm,we – tZPswWdu - twGif; tm,we 6 yg; onf txufyg eHygwf 1 rS 6 txd /
tm,we – Am[d& - tjyif tm,we 6 yg; onf txufyg eHygwf 7 rS 12 txd jzpfonf /
The numbers from 1 to 6 of the above are ‘internal bases’ and
from 7 to 12 are external bases.
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tm,k - touf Life,
tm,kuyf Life span.
tm,kaAŠ' Science of health, medicine.
tm,k ocFg& The process of life-force.
tm,k ocFg&v$wf Of Lord Buddha, relinquishing the power
to control the life-force.
tm,k OoRm p 0dnm%H - *gxm (toufaoonf[kowfrSwfcsuf 3 rsKd; )
tm&ndu"kwif – awm&aqmufwnfjcif; ("kwif 13 yg; )
tm&ndu"kwif – awm&aqmufwnfjcif;. tusKd; 7 yg;
Seven benefits of the forest-dweller’s practice:
1/ orm"d &vG,fjcif; 1: Easy to attain concentration,
2/ olawmfaumif;rsm; csD;rGrf;jcif; 2: praised by the wise,
3/ rav#mufywfaomtm&kHrsm; r&SdEkdifjcif; 3: no distracted object,
4/ ylyefrSK uif;jcif; 4: no anxiety,
5/ toufukd riJhuGujf cif; 5: no attachment to his life,
6/ wdwfqdwfrSK csrf;omESifh jynfph kHjcif; 6: solitude,
7/ yHokulaqmifjcif; ponfwkd@ESifh oifhav#mfjcif; /
7: conducive to the refuse-rag wearing etc.
tm& AB 0wˆK 8 yg; (0D&d, &Sdjcif;ta=umif; - tm& AB 0wˆK - 8 yg; )
tm&mrf Enclosure surrounding a monastery or a pagoda.
tm&kH Object of sense or thought, attention, sense object.
tm&kH 6 yg; Six sensual objects:
1/ &lyg&kH 1: Form, visible object, eye-object,
2/ o'Ng&kH 2: sound, audible object, ear-object,
3/ *E<m&kH 3: smell, odorous object, nose-object,
4/ &om&kH 4: taste, gustative object, tongue-object,
5/ azgÏAŠm&kH 5: touch, tangible object, body-impression, body-object,
6/ "rRm&kH / 6: mind objects, objects of consciousness.
tm&k%fwuf Dawn.
tm&k%fwufcsdef The exact time of dawn, i.e., one hour ahead of the ‘sun-rise’.
tm&ky` 4 yg; (bkH 31 / t&ly jA[Rm 4 bkH )
tmv, Attachment, desire, longing.
tmv, 2 yg; Two forms of attachment:
1/ umrmv, 1: Attachment to the five objects of sensual pleasure,
2/ w%Smv, / 2: attachment to the enjoyment of the sensual objects.
tmvmy/tv†my ov†my – olajymuk, d fajym ajym=ujcif; Informal conversation.
tmvdef - tqifh Terrace.
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tmvdef 5 qifh – jrifhrkd&fawmif onf ,lZem 84000 jrifh. / ,if;. w0uf ,lZem 42000 Y
yÌr tmvdef &Sdonf / (,lZem ) pwkr[m&mZfewfrsm; apmifha&Smuf aexkdif=uonf /
,if;atmuf ,lZem 7000 edrfhaom pwkwˆ tmvdef - &uQKo d f wk@d apmufa&Smuf aexkid f=uonf
,if;atmuf ,lZem 7000 edrfhaom wwd, tmvdef - *krB%f wkd@ apmifha&Smuff aexkid f=uonf
,if;atmuf ,lZem 7000 edrfhaom 'kwd, tmvdef - *VKef wkd@ apmifha&Smuf aexkid f=uonf
,if;atmuf ,lZem 7000 edrfhaom yxr tmvdef – e*g; wkd@ apmifha&Smuf aexkdif=uonf /
Five terraces: Mt. Meru is 84,000 yūjanā in hight. Half of it, 42,000 yūjanā in
hight, is the fifth terrace. Catumahārājika, the Four Great Kings, live there as the
first shield of Sakka, King of gods. The fourth terrace is 7,000 yūjanā below the
fifth; Rakkhasa, a kind of ogre-deities, live there as the second shield of Sakka,
King of gods. The third terrace is 7,000 yūjanā below the fourth; Gumbhandha,
deities with big testicle/scrotum, live there as the third shield of Sakka, King of
gods. The second terrace is 7,000 yūjanā below the third; Garuḷa , kings of the
birds, live there as the fourth shield of Sakka, King of gods. The first terrace is
7,000 yūjanā below the second; Nāga, dragons, live there as the fifth shield of
Sakka, King of gods.
tmvkyf – OD;wnfac: Form of addgress (grammar).
tm0Z…ef; - tajym&$if Eloquence, fluency, apprehension, contemplation, fluency.
tm0&% - tydwftyif wm;qD; Obstruction.
tm0godu 0wf - tdrf&Sif0wW&m; Resident-monk’s duties.
tm0g[ r*Fvm Marriage ceremony conveying a bride to the bridegoom.
tm0g[ 0d0g[ Merrage ceremony, wedding.
tma0%du 'kuQ Suffering particular to females.
tma0%du *k%fawmf 18 yg; ] tma0%du "rR 18 yg; (bk&m;&Sif. trsm;ESifh roufqkdifaom w&m; -
tma0%du "rR - 18 yg; )
tmoe - xkid fykH ukd,ftaetxm; / ae&m Sitting position/gesture.
tmo0 (tmoa0g) ,kpd D;jcif; Canker, taint, flux, intoxicant, outflow.
tmo0 (tmoa0g) w&m; 4 yg; Four cankers:
1/ umrmo0 1: The canker of sense-desire,
2/ b0go0 2: of desiring eternal existence,
3/ 'dÏmo0 3: of wrong view,
4/ t0dZ…mo0 / 4: of ignorance.
tmoa0gw&m; y,f&efenf; 6 yg; Six ways to get rid of cankers/mental fluxes:
1/ oH0& ] apmifhpnf;jyD; y,fjcif; 1: Getting rid of cankers by control,
2/ yÉdao0e ] rSD0JjyD; y,fjcif; 2: by use,
3/ t"d0goe ] onf;cHjyD; y,fjcif; 3: by endurance,
4/ y&d0Z…e ] a&Smif=uOfjyD; y,fjcif; 4: by avoidance,
5/ 0daem'e ] y,fazsmufjyD; y,fjcif; 5: by ejection,
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6/ bm0em ] yGg;rsm;jyD; y,fjcif; / 6: by developing/growth.
tmom / tmoDo Desire, longing.
tmom0wD EG,feDewfyef; - Tyef;onf ESpfwpfaxmif=umrS wpfcgomyGifhonf [kqkdonf /
Climbing red plant which flowers once in a thousand years.
tmoD0daomyrokwfvm Oyrmrsm; The similes in the Viper Discourse (Āsīvisopama Sutta):
1/ tqdyfjyif;xefom ajrG=uD; av;aumif – r[mbkwf "mwf=uD;av;yg;
1: The four vipers are similar to the four great elements;
2/ &efol vlowform;=uD; ig;OD; - pGJvrf;&m cE<m ig;yg;
2: Five murderous enemies: the five aggregates subject to clining;
4/ twGif;olv#Kd ajcmufa,muf olowform;– pGJvrf;rSKw%Sm wyfrufrSK&m*
3: the sixth muderer: delight and lust;
4/ bmr#r&Sdaom &Gmysuf=uD; - rsufpdpaom twGif;tm,we ajcmufyg;
4: Empty village: the six internal sense bases such as eye;
5/ &Gmzsuf olckd;"g;jy – tjyif &lyg&kHpaom tm,we ajcmufyg;
5: Village-attacking dacoits: the six external sense bases such as form;
6/ a&jyifus,f– oHo&m 0J=oC
6: The great expanse of water: the four foods such as flood of sensual pleasure;
7/ TrSmbufurf; ab;&efrsm;pGm – ouUm, 'dÏd
7: The near shore: identity;
8/ [kdrSmbufurf; jidrf;csrf;om,m ab;&efuGm – edAŠmef
8: The further shore: Nibbāna;
9/ a&jyifukd ul;cyf&efazgif – r*~if&Spfyg; vrf;pOfw&m;
9: The raft: the Noble Eightfold Path;
10/ vuf&kH;tm;uk;d jyD; azgifukd avSmf,ufrSK - =uKd;pm;rSK orRm0g,mr
10: Making effort for moving the raft: the right effort;
11/ wpfbufurf; ul;ajrmufjyD;ol - &[Eœm yk*~Kdvf /
11: One who has accrossed over the expance of water: aranaht.
tmoDo Will, wish, desire.
tm[m& - touf&Snfatmif aqmifaomt&m / aqmifjcif; Food, nutriment.
tm[m& 4 yg; Four kinds of food:
1/ uAVDum&m[m& - pm;aomufp&m 1: Solid and liquid food,
2/ z\m[m& - tawG@tpm 2: contact,
3/ raemoaÌwem[m& - emrftpm 3: volitional activity,
4/ 0dnm%m[m& - pdwftpm / 4: birth-linking consciousness.
tm[m& 4 yg; aqmif&GufyrkH sm; The function of the four kinds of food:
1/ uAVDum&m[m&onf =oZv#if &Spfckajrmufaom &kyfukd aqmif.
1: Solid/liquid food nourishes the materiality of eight things that has nutrive
essence as eighth.
2/ z\m[m&onf a0'emok;H yg;ukd aqmif.
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2: Contact as nutriment nourishes the three kinds of feeling.
3/ raemoaÌwem[m&onf b0ok;H yg;Y yÉdoaE<ukd aqmif.
3: Volitional activity as nutriment nourishes rebirth-linking in the three realms.
4/ 0dnm%m[m&onf yÉdoaE<c%Y emrf&kyfukd aqmif. /
4: Birth-linking consciousness as nutriment nourishes mentality-materiality
at the moment of rebirth-linking.
tm[ma& yÉduULvonm urRÏmef;yGg;rsm; qifjcif&ef 10 yg; (tus,fukd 0dok'<dr*fY =unfhyg)
Ten aspects in the physical nutriment to be meditated:
(See ‘the Path of Purification’ in detail.):
1/ *reawm – oGm;a&muf&,l (qGrf;cH) &jcif; 1: going,
2/ y&da,oeawm - &SmazG&jcif; 2: seeking,
3/ y&dabm*awm – ok;H aqmif&jcif; 3: using,
4/ tmo,awm – odrf;qnf;&jcif; 4: receptacle,
5/ ed'geawm – pGef@&jcif; 5: secretion,
6/ ty&dyuUawm – rausnufao;jcif; 6: undigested,
7/ y&dyuUawm – ausnufjyD;jcif; 7: digested,
8/ zvawm – tusKd;&jcif; 8: fruit,
9/ edoENawm – tusKd;qufjzpfay:jcif; 9: outflow,
10/ orRueQ awm – vdrf;usHuyfndjcif; / 10: smearing.
tmVm0u - =urf;wrf;ol Fierce person, the name of an ogre subdued by the Buddha.
tmVm0ubDvl;. tar;ykp>m 9 axG – bk&m;&Sif. tajz 9 yg;
Ālāvaka’s nine questions and Lord Buddha’s nine answers:
1/ avmuY tb,fOpPmonf tjrwfqkH;jzpfoenf; - (tajz) ,kH=unfrSKo'<gw&m;
1: What is the best property in this world? Answer: faith.
2/ tb,fw&m;onf csrf;omukd ykd@aqmifEkdifoenf; - aumif;pGmavhusufxm;aom w&m;
2: What dhamma leads to the blissful states?
Answer: daily practice of good dhamma.
3/ tb,ft&omonf tcsKdjrdefq;kH enf; - (tajz) trSefopPmw&m;
3: What is the sweetest taste? Answer: taste of truthfulness.
4/ tb,ftouf&Sifjcif;onf tjrwfqkH;enf; - (tajz) oDv ynmukd rSDI toufarG;jcif; /
4: By what is living the best?
Answer: living by course of right conduct and wisdom.
5/ ynm&a=umif; w&m;um; tb,fenf; / (tajz) ,k=H unfrSK pl;pkdufrSK owd&SdrSK jyefvnfqifjcifrSK
5: How is wisdom gained?
Answer: faith, attention, awareness and reflection.
6/ OpPm&a=umif; w&m;um; tb,fenf; / (tajz) tcsdefae&mtvkduf oifhav#mfatmifjyKjcif;
6: How is wealth gained? Answer: In harmony with place and time etc..
7/ ausmf=um;a=umif; w&m;um; tb,fenf; / (tajz) rSefrSefuefuef jyKrljcif;
7: How is to get fame? Answer: truthfulness.
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8/ rdwfaqGjynfph kHa=umif; w&m;um; tb,fenf; / (tajz) vSLwrf; ay;urf; ulnD pGef@=uJjcif;
8: How is to get friends? Answer: generous acts.
9/ aemifwrvGef rpkd;&drf&a=umif; w&m;um; tb,fenf; / (tajz) opPm "rR 0D&d, pm* ?
9: How is to get next life freed from sorrow?
Answer: truthfulness, dhamma, energy and generosity.
(Á)
Áp>mo, - vkwd & Fulfilment of desire or wish.
ÁZPsd\wd oDv0awm apawmy%d"d 0dok'<wmW (oDvpif=u,folonf vk&d mqENjynfh0a=umif; )
Wishes of the virtuous are fulfilled due to their purities.
ÁÏm&kH (tedÏm&kH ) Desirable object.
Áwd 0kwWu ygVd – ‘Todk@ bk&m;&Sif a[mawmfrl.’ [k t"dy`g,f&onf / ck'Nuedum,f . pwkwûsrf;
jzpfonf / okwWef 112 ckyg0ifjyD; edygw ] u¾ av;ckjzifh ykdif;jcm;xm;onf /
Itivuttaka: It literally means “Thus has been said”, the fourth book of
‘the Collection of Minor Discourses’. There are 112 suttas divided into four
chapters, called nipāta.
Áwˆd / Áwˆd, - rdef;r Woman, female.
Á'H ar 'geH –ykn-H qkawmif; - jrefrmAk'<bmomtpOftvmY xif&Sm;aom qkawmif;jzpfonf /
Á'H ar 'geH (ykn)H tmo0uQ,m0[H a[mwk (ed'ge0*~ oH,kwW tÏuxm 18 / {uu edygw
t*kFw&W tÏuxm 43 / owdxm;yg – ‘tmo0uQ,H 0[H’ r[kwf – ‘tmo0uQ,m0[H’ jzpfonf)
– wynfah wmfrsm;. TtvSL (ukokdv)f onf tmoa0gw&m;rsm; ukefcrf;&mjzpfaom edAŠmefukd
a&mufatmif &Gufaqmiftm;ay;Ekdifonf jzpfygapom; /
Myanmar popular prayer starting ‘Idaṃ me dānaṃ (puññaṃ)’ - A famous prayer
in Myanmar Buddhist tradition:
Idaṃ me dānaṃ (puññaṃ) āsavakkhayāvahaṃ hotu (Note: not āsavakkhayaṃ
vahaṃ but āsavakkhayāvahaṃ) = May my generous act (merit) just done support
the ‘destruction of the taints’ (‘Nibbāna’).
Á'H opPmbdeda0o 'dÏd ] rdrd. t,ltq 0g'om trSefw&m;jzpfonf [k pGJ,laom 'dÏd /
Fanaticism, the view that one’s religion/belief/view alone is the Truth.
Á'<d - wefckd; Power, magical power, supernormal power.
Á'<d 2 rsKd; Two powers of accomplishment:
1/ tmrdo'd <d – ypPnf;OpPmjzifh jyD;ajrmufatmifjrifjcif;
1: Power of accomplishment through material wealth,
2/ "rRd'<d – w&m;pGrf;tm;jzifh jyD;ajrmufatmifjrifjcif; /
2: through dhamma.
Á'<d 10 rsKd; (wefckd; Á'<d 10 rsKd; )
Á'<dyg'f – wefckd;tajccH / wefckd;&a=umif; Road to power.
Á'<dyg'f 4 yg; Four roads to power:
1/ qENd'<dyg'f – jyif;jyaomvkjd cifrSK 1: Concentration of intention-effort,
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2/ 0D&d,'d <dyg'f - =uKd;pm;rSK 2: concentration of energy-effort,
3/ pdwWd'<dyg'f - pdwfxufoefrSK 3: concentration of consciousness-effort,
4/ 0DrHo'd <dyg'f – ynmxufoefrSK / 4: concentration of investigation-effort.
ÁjENd, (ÁajEN) Faculty.
ÁjENd, oH0& oDv Morality/virtue consisting of restraint of the senses.
ÁjENda,ok *kwW'Gg&wm - ÁajENwd@k ukd apmifhpnf;jcif; Garding the sense-doors.
ÁajEN 3 yg; Three life faculties:
1/ ÁwˆdajEN 1: The femininity faculty,
2/ yk&doad jEN 2: the masculinity faculty,
3/ ZD0dwdajEN / 3: the life faculty.
ÁajEN 3 yg; (wenf;) More three life faculties:
1/ tenmwnmomrDwdajEN 1: The faculty ‘I will know the as-yet-unknown’,
2/ tndajEN 2: the faculty of final knowledge,
3/ tnwm0dajEN 3: the faculty of one endowed with final knowledge
ÁajEN 5 yg; (aAm"dyuQd, ) Five spiritual faculties:
1/ o'<dajEN 1: Faith-faculty,
2/ 0D&d,ad jEN 2: energy-faculty,
3/ owdajEN 3: mindfulness-faculty,
4/ orm"dajEN 4: concentration-faculty,
5/ yndajEN / 5: wisdom-faculty.
ÁajEN 5 yg; t"dy`g,f t&aumufrsm; ('ÏAŠow k f / ÁjENd,oH,kwf / r[m0*~oH,kwWygVd)
Meanings of the five spiritual faculties in accordance with Daṭṭhabba Sutta:
1/ o'<dajEN ] aomwmyefyk*~Kdvf. o'<gw&m; 1: Faith-faculty: stream-winner’s faith,
2/ 0D&d,ad jEN ] orRy`'gef av;yg; 2: energy-faculty: the four great efforts,
3/ owdajEN ] owdyÏmef av;yg; 3: mindfulness-faculty: the four foundation
of mindfulness,
4/ orm"dajEN ] psmefav;yg; orm"d 4: concentration-faculty: the concentration
of the four trances (jhāna),
5/ yndajEN ] opPmav;yg; odjrifaom^m%f / 5: wisdom-faculty: the wisdom of the four
noble truths.
ÁajEN 5 yg; (wenf;) Five more faculties:
1/ okcdajEN (um,du) 1: Pleasant feeling (bodily),
2/ 'kuQdajEN (um,du) 2: pain (bodily),
3/ aomre\dajEN (apwodu) 3: gladness (mental),
4/ a'gre\dajEN (apwodu) 4: sadness (mental),
5/ OayuQdajEN (um,du š apwodu) / 5: indifferent feeling (bodily + mental).
ÁajEN 22 yg; Twety-two faculties:
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tm,we 6 yg; Six bases:
1/ puQK 1: Eye,
2/ aomw 2: ear,
3/ Cme 3: nose,
4/ Zd0Sg 4: tongue,
5/ um, 5: body,
6/ raem 6: mind,
bm0 2 yg; Two sexes:
7/ Áwˆd bm0 7: feminity,
8? ykvf bm0 8: masculinity,
ZD0dw 1 yg; One vitality:
9/ ZD0dwjd ENd, 9: life-vitality,
a0'em 5 yg; Five feelings:
10/ okc 10: pleasure/satisfaction,
11/ 'kuQ 11: pain/frustration,
12/ aomre\ 12: gladness/contentedness,
13/ a'gre\ 13: sadness/irritation,
14/ OayuQm 14: indifference, equanimity,
Av 5 yg; Five spiritual faculties:
15/ o'<g 15: faith,
16/ 0D&d, 16: energy,
18/ orm"d 18: concentration,
19/ ynm 19: wisdom/insight,
avmukwW&m ÁajEN 3 yg; Three supra-faculties:
20/ tenmwn\wdjENd, 20: the assurance, ‘I shall know
what I did not yet know’,
21/ tndjENd, 21: the falculity of highest knowledge,
22/ tnmwm0djENd, / 22: the falculity of him who know.
ÁajENapmifhpnf;jcif; Garding/controlling one’s own senses.
ÁajENxufrsufa=umif;w&m; 9 yg; Nine ways of sharpening the faculties:
1/ ocFg&w&m;wkd@ukd tysuftm;jzifh jrifjcif;
1: Seeing only the destruction of arisen formations,
2/ xkdokd@jrif&ef owdxm;jcif;
2: in that, making sure of working carefully,
3/ xkdokd@jrif&ef tjrJwrf; tm;xkwfaejcif;
3: making sure of working perserveringly,
4/ xko
d kd@jrif&ef oifhav#mfatmifusifhaejcif;
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4: making sure of working suitably,
5/ orm"d edrdwfukd ,ljcif; 5: apprehending the sign of concentration,
6/ aAmZPsifw&m;wk@d ukd nDr#apjcif; 6: balancing the enlightenment factors,
7/ ukd,fESifhtoufukd riJhuGufjcif; 7: establishing disregard of body and life,
8/ aeuQr"mwf tm;=uD;jcif; 8: overcoming pain by renunciation,
9/ w0ufwysufESifh &yfrxm;jcif; / 9: not stopping halfway.
ÁajEN&ifhusufyGg;rsm;jyD;ol A person who has totally developed his faculties:
1/ rESpfoufbG,ftm&kHukd ESpfoufbG,ftjzpf &SKjrifaeEkdifjcif;
1: Able to abide perceiving the unrepulsive as the repulsive,
2/ ESpfoufbG,ftm&kHukd rESpfoufbG,ftjzpf &SKjrifaeEkdifjcif;
2: able to abide perceiving the repulsive as the unrepulsive,
3/ rESpfoufbG,f ESpfoufbG,ftm&kHESpfrsKd;vkH;ukd ESpfoufbG,t
f jzpf &SKjrifaeEkdifjcif;
3: able to abide perceiving the unrepulsive and the repulsive as the repulsive,
4/ rESpfoufbG,fESpfoufbG,ftm&kHESpfrsKd;vkH;ukd rESpfoufbG,ftjzpf &SKjrifaeEkdifjcif;
4: able to abide perceiving the unrepulsive and the repulsive as the unrepulsive,
5/ rESpfoufbG,fESpfoufbG,ftm&kHESpfrsKd;vkH;ukd owdor`ZOfjzif; v#pfvsL &SKjrifaeEkdifjcif; /
5: able to abide perceiving the unrepulsive and repulsive as equanimity with
mindfulness and awareness.
tdyfpuf&m Y (owdjzifh) tusKd; 5 yg; Five benefits of heedfull sleeping:
1/ csrf;ompGm tdyf&jcif; 1: Pleasant sleeping,
2/ csrf;ompGm Ekd;&jcif; 2: pleasant waking up,
3/ raumif;aom tdyfruf rjrifrufjcif; 3: no bad dream,
4/ ewfw@kd apmifha&Smufjcif; 4: protection of deities,
5 okufrvGwfjcif; / 5: no discharge of semen.
(owdrygyJ tdyfpuf&mY tjypf 5 yg;rSm txufygwk@d rS qef@usifbufjzpfonf/)
tdyfaysmfa=umif;w&m; 3 yg; Three causes to go to sleep quickly:
1/ &m*uif;aompdwf 1: No lustful thought,
2/ a'gouif;aompdwf 2: no anger-based thought,
3/ arm[uif;aompdwf / 3: no deluded/frustrated thought.
(tdyfraysmfa=umif;w&m; 3 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Three causes to go to sleep hard are opposite of the above.)
tdyfruf 16 csuf aumovrif;=uD;. (aumov tdrfruf 16 csuf ESifh ,if;wk@d . tajz t"dy`g,frsm; )
tdyfruf ruf&ef ta=umif; 4 yg; Four causes of dream:
1/ cE<mukd,f azgufjyefrSK 1: Disturbance in metabolism,
2/ twdwfrS tawG ht=uKH 2: experances of the past,
3/ ewfwkd h tdyfruf ay;rSK 3: deception by deities,
4/ jzpfvm&ef ta=umif;edrdwf / 4: omen preceding a coming event.
tdrf 2 rsKd; Two kinds of dwelling, two houses:
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1/ w%Smeda0o – ESpfoufpv GJ rf;rSK w%Sm[laom tdrf 1: Dwelling in attachment,
2/ 'dÏdeda0o – ,k=H unfouf0ifrSK 'dÏd[laom tdrf 2: dwelling in faith.
tdrfacgif rkd;rvkH tdrftukefysufpD;jcif; (acgifu rkd;rvkH tdrftukefysufpD;jcif; )
tdrfpOfqGrf;cHjcif;. tusKd; 8 yg; (oy'gepm&du - tdrfpOfqGrf;cHjcif; - "kwif. tusKd; 8 yg; )
tdrfwiG f;rD; tdrftjyif rxkwf& / tdrftjyifrD; tdrfwGif; roGif;& (0domcg ausmif;tr=uD;tm;
cifyGef;onfaemufvkdufcgeD; olr.zcif=uD;u rSmvkdufaom pum; 10 cGef; )
tdrfOD;ewfukd &kdaoyg (0domcg ausmif;tr=uD;tm; cifyGef;onfaemufvdkufcgeD; olr.zcif=uD;u
rSmvkdufaom pum; 10 cGef; )
Á&d,mykwf (avsmif;xkid f&yfoGm; / av;yg; Á&d,m )
Four aspects of body-positions: sitting, standing, walking and reclining.
Á&k / Á&kaAŠ' – a0'av;usrf; t0iftyg wpfusrf;
Iru, Iruvveda, one of the four Vedic books.
Á\& - tpkd;&jcif;/ol / zefqif;&Sif Over lord, Lord Creator.
Á\& edrRme 0g' Creationism.
Á\&d, ykdif Total ownership.
Á\m - jiLpljcif; Envy.
Á\m rp>&d, Envy and stinginess.
Áod*dvdawmifY oDwif;ok;H awmfrl=uaom yapPuAk'<gw@kd . trnfemr rsm;
(Áod*dvdokwf / Oy&dyÀmo / rZPsdredum,f)
Names of the Individual Buddhas who resided at Mt. Isigili:
1/ t&dÏ 1: Ariṭṭha,
2/ Oy&dÏ 2: Upariṭṭha,
3/ w*&odcD 3: Tagarasikhī,
4/ ,o\D 4: Yasassī,
5/ ok'\eD 5: Sudassanī,
6/ yd,'\D 6: Piyadassī,
7/ *E<m& 7: Gandhāra,
8/ yda¾mv 8: Piṇḍola,
9/ Oygob 9: Upāsabha,
10/ eDw 10: Nīta,
11/ wx 11: Tatha,
12/ okw0g 12: Sutavā,
13/ bm0dwwW 13: Bhāvitatta,
14/ okrB 14: Sumbha,
15/ okb 15: Subha,
16/ rwkv 16: Matula,
17/ tÏr 17: Aṭṭhama,
18/ tx\karC 18: Athassumegha,
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19/ teDC 19: Anīgha,
20/ ok'gX 20: Sudāṭha,
21/ [d*Fl 21: Hiṅgū,
22/ [d*F 22: Hiṅga,
23/ Zmvd 23: Jāli,
24/ rked 24: Muni,
25/ tÏu 45: Aṭṭhaka,
26/ aumov† 26: Kosalla,
27/ Ak'< 27: Buddha,
28/ okAm[k 28: Subāhu,
29/ Oyaerdo 29: Upanemisa,
30/ aerdo 30: Nemisa,
31/ oEœpdwW 31: Santacitta,
32/ opP 32: Sacca,
33/ 0d&Z 33: Viraja,
34/ y¾dw 34: Paṇḍita,
35/ umVLyumV 35: Kāḷūpakāḷa,
36/ 0dZdw 36: Vijita,
37/ Zdw 37: Jita,
38/ t*F 38: Aṅga,
39/ y*F 39: Paṅga,
40/ *kwZWd dw 40: Guttijita,
41/ y\d 41: Passi,
42/ ty&mZdw 42: Aparājita,
43/ owˆ 43: Sattha,
44/ y0wW 44: Pavatta,
45/ o&b*F 45: Sarabhaṅga,
46/ avmr[Ho 46: Lomahaṃsa,
47/ OpP*Frm, 47: Uccaṅgamāya,
48/ todw 48: Asita,
49/ temo0 49: Anāsava,
50/ raemr, 50: Manomaya,
51/ rmep>d' 51: Mānacchida,
52/ AE<Krm 52: Bandhuma,
53/ w'g"drkwW 53: Tadādhimutta,
54/ 0drv 54: Vimala,
55/ auwkrm 55: Ketumā,
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56/ auwkrB&m* 56: Ketumbharāga,
57/ rmw*F 57: Mātaṅga,
58/ t&d, 58: Ariya,
59/ tpPKw 59: Accuta,
60/ tpPKw*gr 60: Accutagāma,
61/ Asmru 61: Byāmaka,
62/ okr*Fv 62: Sumaṅgala,
63/ 'AŠdv 63: Dabbila,
64/ okywdÏdw 64: Supatiṭṭhita,
65/ to,S 65: Asayha,
66/ acr 66: Khema,
67/ tbd&w 67: Abhirata,
68/ aom&w 68: Sorata,
69/ 'k&EM, 69: Durannaya,
70/ oHC 70: Saṃgha,
71/ OZ…, 71: Ujjaya,
72/ rked 72: Muni,
73/ o,S 73: Sayha,
74/ taemr 74: Anoma,
75/ eduUr 75: Nikkama,
76/ tmeEN 76: Ānanda,
77/ eEN 77: Nanda,
78/ OyeEN 78: Upananda,
79/ 'Gg'o 79: Dvādasa,
80/ bm&'GgZ 80: Bhāradvāja,
81/ aAm"d 81: Bodhi,
82/ r[memr 82: Mahānāma,
83/ OwW& 83: Uttara,
84/ auoD 84: Kesī,
85/ odcD 85: Sikhī,
86/ okEN& 86: Sundara,
87/ 'Gg&bmZ 87: Dvārabhāja,
88/ wd\ 88: Tissa,
89/ Oywd\ 89: Upatissa,
90/ OyodcD 90: Upasikhī,
91/ w%Sp>d' 91: Taṇhacchida,
92/ odc&d 92: Sikhari,
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93/ r*Fv 93: Maṅgala,
94/ 0Dw&m* 94: Vītarāga,
95/ Oobp>d' 95: Usabhacchida,
96/ OyeDw 96: Upanīta,
97/ aZw 97: Jeta,
98/ Z,Eœ 98: Jayanta,
99/ y'kr 99: Paduma,
100/ Oy`v 100: Uppala,
101/ y'krkw&W 101: Padumuttara,
102/ &uQdw 102: Rakkhita,
103/ yAŠw 103: Pabbata,
104/ rmewˆ'< 104: Mānatthaddha,
105/ aombdw 105: Sobhita,
106/ u%S / 106: Kaṇha.
(T)
TurBmY rjzpfaom Zmwfawmf 5 ck (Zmwfawmf 5 ck xl;jcm;rSK )
(O)
Ouif xdwfjzm; / Top, Royal palace.
O*~oal X;. tHhbG,f 8 rsKd; (O*~ow
k f / tÏuedygw / t*Fkw&W ygVd)
Eight astounding and amazing qualities Ugga the rich:
1/ bk&m;&Siftm; ta0;rS pwifI zl;awG@onfrSyif =unfnKdjcif;
1: Since he first saw the Lord Buddha in the distance, he had faith in Him.
2/ =unfnKdaompdwfjzifh bk&m;&Siftm; csOf;uyf&m bk&m;&Sifu "rRtpOftwkdif; a[m=um;jyD;
t&d,myk*~Kdvfjzpfjcif;
2: When he attended on the Buddha with confidence, He gave him
a progressive discourse and became a never-returner.
3/ aumrm& jA[Rp&d,ukd usifhjyD; ysKdjrpfEke,faom rdrd. r,m; 4 a,muf (ZeD;) wk@d ukd olw@kd
=uKduEf Spfouf tvk&d Sdoltm; ay;tyfaomfvnf; pdwfazgufjyefrSK r&Sdjcif;
3: Being he undertook the training rules with celibacy, he allowed his four
young wives whatever each wanted regarding marrage but no alteration of
his mind.
4/ rdrd. ypPn;f OpPmrsm;ukd olawmfaumif;rsm;ESifh r#a0okH;aqmifjcif;
4: He shared his wealth with the virtuous.
5/ &[ef;awmfw@kd tm; tjrJwrf; &kdaopGm csOf;uyfjcif;
5: He always attended the monks respectfully.
6/ &[ef;awmfrsm; w&m;a[mv#if tjrJwrf; &kdaopGm em,ljcif; / ra[mv#if rdrdu jyefa[mjcif;
6: When a monk taught hin dhamma, he listened to it resfectfully;
if monks did not teach him, then he taught them.
7/ ewfw@kd ESifh w&m;aqG;aEG;wkdifyifajymqkdEkdifaomfvnf; pdwfwuf=uGrSK r&Sdjcif; (b0ifrjrifhjcif;)
[679]
7: Even though he discussed the dhamma with the deities,
he had no mental exultation arisen.
8/ atmufykdif; oHa,mZOf ig;yg;vkH;ukd y,fjyD;jzpfjcif; (tem*grfwnfjyD;jcif;) /
8: He got rid of the five lower fetters (i.e., a never-returner).
OpPm "e – ykdifqkdifypPnf; Wealth, belonging.
OpPm ypPnf; qkwf,kwfysufpD;a=umif; 4 yg; (ypPnf;OpPm qkwf,kwfysufpD;a=umif; 4 yg; )
OpPm ysufpD;a=umif;w&m; 6 yg; (pD;yGg; OpPmysufpD;a=umif;w&m; 6 yg; )
OpPmrsKd; 4 yg; Four kinds of wealth:
1/ Z*Fr OpPm ] ouf&Sd oufrJh ajymif;a&$@&Ekdifaom ypPnf;OpPm
1: Belonging/wealth/thing that is moveable,
2/ xm0& OpPm ] ajymif;a&$@I r&Ekdifaom ypPnf;OpPm (v,fajr tdrfponf)
2: that is not moveable,
3/ t*For OpPm ] rdrd. t*FgvufajcESifhwlaom twwfynm OpPm
3: one’s expertise (art/science) that is similar to his own hands, eyes etc.,
4/ tEk*grdu OpPm ] rdrdaemufokd@ tpOftjrJvu
kd faeaom ukokdvOf pPm /
4: ever-following wealth, i.e, wholesome deeds.
OpPmo,e r[mo,e (jrifhjrwfaom - OpPmo,e r[mo,e - ae&mrsm; – )
Oap>' – jywfjcif; Annihilation.
Oap>' 'dÏd ] uH a=umif;usKd;ukd r,kHjcif; Annihilationism, nihilism.
OZkuwm – ajzmifhrwfjcif; Uprightness.
O%S*l - ae Sun.
O%SawaZm High degree of heat.
OwW&d rEk\ "rR ] vlwkd@. omrnukodkvfw&m;xuf vGefjrwfaom w&m; 3 yg;
Three supra-mundane dhammas:
1/ psmef w&m; 1: Trance (Jhāna),
2/ r*f w&m; 2: path (magga),
3/ zkdvf w&m; / 3: fruition (phala).
Owk - &moD Temperature, heat, climate, season.
Owk 3 yg; Three seasons:
1/ a[rEœ aqmif; Owk ] wefaqmifrkef;vjynfhausmf 1 - &ufrS waygif;vjynfhae@txd
1: Hemanta – winter: The first waning day of Tanzaungmone month to the
full-moon day of Dabaung month (= four months),
2/ *drSme aEG Owk ] waygif;vjynfhausmf 1 - &ufrS 0gqkdvjynfhae@txd
2: Gimhāna – summer: The first waning day of Dabaung month to the full-moon
day of Warzo month (= four months),
3/ 0oEœ rkd; Owk ] 0gqkdvjynfhausmf 1 - &ufrS wefaqmifrkef;vjynfhae@txd /
3: Vasanta – rainy season: The first waning day of The first waning day of Warzo
month to the full-moon day of Tanzaungmone month (= four months).
OwkZ &kyf (&kyf 28 yg; ) Season-, climate-, temperature-born materiality.
[680]
Owk orkÏme - &moDa=umifhjzpfjcif; Temperature-/climate-originated.
O'nf; - ae The direction from which the sun rises, East.
O',AŠ, - jzpfysuf Rise and fall.
O'<pP – ys@H vGifjcif; Restlessness, agition.
O'<pP ukuUKpP – ysH@vGifjcif; ylyefESarsmjcif; Restlessness and worry.
O'<H bm*d, oHa,mZOf 5 yg; ] txuf jA[RmbkHESifh qufpyfaeaom wG,fwmrSKoHa,mZOf
Five fetters common to form- and formless-realms:
1/ &ly&m* oHa,mZOf 1: Fetter of form-realms,
2/ t&ly&m* oHa,mZOf 2: of fromless-realms,
3/ rme oHa,mZOf 3: of conceit,
4/ O'<pP oHa,mZOf 4: of restlessness,
5/ t0dZ…m oHa,mZOf / 5: of ignorance/delusion.
O',AŠ,mEky\em ^m%f Knowledge consisting in the contemplation of rise and fall.
O'gef; - usL;&ifhjcif; Solemn utterance, exultant cry, joyous utterance, paean of joy.
O'gef; 2 rsKd; (bk&m;&Sif) Two kinds of joyous utterance made by the Buddha:
1/ reom O'gef; ] bk&m;&Sif pdwjf zifhusL;&ifhawmfrlaom ‘taeuZmwd oHom&H’ paom *gxm
1: Joyous utterance just in His mind, i.e., the verse starting “aneka jāti
saṃsāraṃ”,
2/ 0pom O'gef; ] bk&m;&Sif ESKwfjzifhusL;&ifhawmfrlaom ‘,'g [a0 ygwkb0Eœd’ paom *gxm /
2: by mouth/speech, i.e., the verse starting ‘yadā have pātubhavanti’.
O'ge ygVd – ck'Nuedum,f . wwd,ajrmufusrf;pmjzpfonf / bk&m;&Sif. O'gef; usL;&ifhrSKrsm;ESifh
ywfoufaom okwWef 80 yg0ifonf / T usrf;pmY arG;&myguef;olrsm; qifukdprf;ckdif;aom 0wˆK
yg0ifonf / u¾ (0*~) &Spfck&SdjyD; wpfckpD Y okwWef 10 okwfyg0ifonf / ,if;&Spfu¾ wkd@rSm
atmufygtwkid f;jzpfonf /
Udāna: ‘the Joyous Utterance’, the third book of ‘the Collection of Minor
Discourses’. It contains 80 suttas by Lord Buddha regarding His joyous utterance.
‘The story of the blind and an elephant’ is in this text. It consists of eight chapters,
ten suttas each. The eight chapters are as follows:
1/ aAm"d 0*~ 1: Bodhivagga (Awakening chapter),
2/ rkpvdEN 0*~ 2: Mucalindavagga (King Mucalinda chapter),
3/ eEN 0*~ 3: Nandavagga (Ven. Nanda chapter),
4/ arCd, 0*~ 4: Meghiyavagga (Ven. Meghiya chapter),
5/ aom% 0*~ 5: Soṇavagga (Lay Follower Soṇa chapter),
6/ ZpPE< 0*~ 6: Jaccandhavagga (Blind From Birth chapter),
7/ plV 0*~ 7: Cūḷavagga (Minor chapter),
8// ygÉvd*grd, 0*~ / 8: Pāṭaligāmiyavagga (Pāṭaligāmiya chapter).
O'g,D rax&f 3 yg; (bk&m;vufxufawmf)
Three individuals Udāyī by name (at the time of Lord Buddha):
[681]
1/ vmVK'g,D 1: Lāḷudāyī,
2/ umVK'g,D 2: Kāḷudāyī,
3/ r[m O'g,D / 3: Mahāudāyī.
O'g[&k%f – ykHpH erlem Example, instance.
Oa'No (eda'No ) In summary.
OyuUad vo – pdwftnpfta=u; Impurity, corruption, imperfection.
OyuUad vo w&m; 16 yg; (pdwf npfjiL;a=umif; - pdwW OyuUad vo - w&m; 16 yg; )
OyuUad vow&m; - 10 yg; (0dy\em npfjiL;a=umif; - OyuUad vow&m; - 10 yg; )
Oyp, - pjzpfjcif; jzpfp Growth (of matter).
Oypm – teD;tyg; The frontage of a building, precinct, figurative or
metaphorical expression, access (to concentration).
Oyap>'u uH – &kwfw&uf aoqkH;aomuH Certain kamma which takes the violent death.
OyZPsm,f q&m - teD;uyf qkH;rol Preceptor, instructor of a monk.
OyÏmu – teD;uyf axmufyHhol Attendance, one who waits upon a person closely.
OywˆrBu – axmufyhjH cif; Supporting person/group.
Oy'f / Oy'Na0g – ab; Danger, harm, misfortune.
Oya' pnf;urf; Law.
Oya'o – oifcrf;pm Principle, lesson.
Oy"d – rl&if;&kyf Substratum/bedrock (of birth).
Oy"d 4 rsKd; Four substratums/bedrocks of birth:
1/ cE<Ky"d - cE<m tpkta0; 1: The five aggregates,
2/ udavoky"d - pdwftnpfta=u; tpkta0; 2: mental defilements,
3/ tbdocFg&ky"d - jzpfysuf'%fcHae&aom tpkta0; 3: the conditioned,
4/ umrky"d - umr*k%f tpkta0; / 4: sensual desires.
Oy"d&kyf - toGifykH Apperance, looks, presence.
Oyywf - &kww
f &uf bGm;ueJjzpfjcif;/arG;zGg;jcif;
Coming into existence spontaneously, reappearance, rebirth.
Oyrm ESKdif;,SOfjcif; erlem Simile, likeness, example, parable.
Oyrme – ESKdif;,SOfaomt&m Object of comparison.
Oyar,s / Oyrnf; ESKdif,OS fcH Subject of comparison.
Oy&m / Oy&mZm – tdrfa&S@rif; Crown prince.
Oy&d yÀmo ygVd The third book of ‘the Medium Length Discourses’
that consists of fifty-two suttas within five chapters.
Oyor`'uH - &[ef;cHjcif; Ordination ceremony/rite.
Oyg'f / ÏD / bif (jzpf wnf / ysuf) Arising, existing, vanishing/falling.
Oyg'gef – ysif;jyaompGJvrf;rSK Clinging, grasping, firm attachment.
Oyg'gef – ysif;jyaompGJvrf;rSKw&m; 4 yg; Four clingings:
[682]
1/ umrkyg'gef – tm&kHig;yg;Y ysif;jyaompGJvrf;rSK 1: Clinging to senses,
2/ 'dÏKyg'gef – t,ltq/0g'Y ysif;jyaompGJvrf;rSK 2: to views,
3/ oDvAŠwkyg'gef – tusifh"avhYysif;jyaompGJvrf;rSK 3: to mere rules and rituals,
4/ twW0g'kyg'gef – rdrdukd,fY ysif;jyaompGJvrf;rSK / 4: to personality-belief.
Oyg'geuQE<m Group of clinging.
Oyg'geuQE<m 5 yg; Five groups of clinging:
1/ &lykyg'geuQE<m 1: Physical-groups of clinging,
2/ a0'Ekyg'geuQE<m 2: feeling-groups of clinging,
3/ onKyg'geuQE<m 3: perception-groups of clinging,
4/ ocFg&kyg'geuQE<m 4: mental formation-groups of clinging,
5/ 0dnm%kyg'geuQE<m / 5: consciousness-groups of clinging.
Oyg'g &ly (Oyg'g &kyf) ] trSD&kyf Secondry materiality.
Oyg,f (Oyg,) ] enf;vrf; Skillful means, means.
Oyg,mo ] ysufpD;jcif; Despair.
Oygoum ] &wemokH;ygouf0if,=kH unfol Male adherent, male-follower.`
Oygoum rjyKvkyfoifhonfrh Sm;,Gif;aom a&mif;0,frSK toufarG;rSK 5 rsKd;
Five kinds of wrong trade which a good Buddhist does not do:
1/ vufeuf 1: Trade in arms,
2/ vl (owW0g) 2: in human beings (living animals),
3/ om;ig; 3: in meat and fish,
4/ aot&uf 4: in intoxicant drinks and drug,
5/ tqdyf / 5: in poison.
Oygoum[lonf (r[memrokwf / ZD0uokwf – tÏuedygw / t*kFw&W ygVd)
What a lay-follwer is:
1/ &wemokH;yg;ukd qnf;uyfu;kd uG,frS Oygoumrnf.
1: A lay-follower (follower of Buddha’s teaching) is a person who takes refuge
in the Buddha, Dhamma and Saṃgha (The Triple Gem);
2/ ig;yg;oDvudk apmifhxdrf;rS Oygoumrnf.
2: who undertakes the five precepts;
3/ (u) o'<gw&m; (c) oDvw&m; (*) pGef@=uJrSKpm* (C) &[ef;awmfrsm;tm; csOf;uyfjcif;
(i) olawmfaumif;w&m;em=um;jcif; (p) em=um;jyD;w&m;ukd aqmifxm;jcif;
(q) aqmifxm;jyD;w&m;ukd qifjcifjcif; (Z) qifjcifaomw&m;ukd teuft"dy`g,f
xk;d xGif;odjyD; vkdufemusifh=uHjcif; - [laomw&m;wk@d ukd rdrdomusifh=uHjyD; olwyg; wkd@tm;
usifh=uHatmif rwkdufwGef;aom Oygoumonf rdrdtusKd;ukdom usifhjyD; olwyg; tusKd;ukd
rusifhaom Oygoumrnf.
3: who has by himself (a) faith, (b) virtue, (c) generosity, (d) habit of seeing
monks, (e) habit of listening to the dhamma, (f) retaining the dhamma in
mind after listening to it, (g) inquiring the dhamma having heard it and
[683]
(h) practicing in accordance with it, but he does not encourage others to so,
such lay-follower practices for his own welfare but not for the welfare of others.
4/ txuf eHygwf 3 yg w&m;wkd@ukd rdrdvnf;usifh=uH olwyg;wkd@tm; usifh=uHatmif wku
d fwGef;aom
Oygoumonf rdrdtusKd; olwyg;tusKd; ESpfrsKd;vk;H uku
d sifhaom Oygoumrnf. /
4: A person not only practices but also encourages others to follow the above
mentioned no. 3. Dhammas, such lay-follower does for his own welfare
as well as for the welfare of others
Oygoum. *k%f 10 yg; Ten good qualities of a lay person (toward Buddhism/monks):
1/ oHHCmawmfrsm; ESifh csrf;omqif;&J twl&Sdjcif;
1: Sharing good and/or bad with the saṃgha (order of monks),
2/ w&m;awmfukd t"duxm;jcif; 2: dhamma-first,
3/ tpGrf;&Sdoavmuf omoemawmfukd oifhawmfatmifaxmufyhjH cif;
3: supporting the Buddha’s teachings (sāsanā) in accordance with one’s ability,
4/ omoemawmfxGef;um;jyef@yGg;atmif tm;xkwfjcif; 4: doing best for the sāsanā,
5/ tjrifrSef &Sdjcif; 5: right view,
6/ tjcm;aombmomukd rudk;uG,fr,k=H unfawmhjcif; 6: no other religion/belief,
7/ ukd,fESKwf apmifhpnf;jcif; 7: garding body and speech,
8/ nDnGwfrSKY arG@av#mfjcif; 8: love of unity/peace,
9/ omoemawmfukd ckwkH;rvkyfjcif; (ajzmifhrwfjcif;) 9: honesty regarding with sāsanā,
10/ &wemokH;yg;ukd rjywfrvwf qnf;uyfjcif; /
10: taking refuge in the triple gem (Buddha, Dhamma and saṃghā).
Oygoum. ysufpD;a=umif;w&m;rsm; Failure of an upāsakā (a good Buddhist):
1/ o'<gw&m; r&Sdjcif; 1: Lack of faith,
2/ ukd,fusifhoDv r&Sdjcif; 2: of morality,
3/ avmuDr*Fvm aA'if ,=wmponfukd tav;xm;jcif;
3: indulgence in worldly rites, superstition etc.,
4/ uH uH.tusKd;ukd ,k=H unfrSKtm;enf;jcif; 4: disbelief in kamma,
5/ Ak'<omoemrSty wyg;aomt,l0g'ukd tm;ay;jcif; /
5: supporting outside Buddhas’ dispensation (Buddha-sāsanā).
Oygoum. jynfph kHa=umif; / rqkwf,kwfa=umif;w&m; 7 yg;
Seven qualities of an upāsakā (a good Buddhist) that lead to non-decline:
1/ &[ef;awmfrsm;tm; zl;ar#mfjcif; 1: Seeing monks regularly,
2/ olawmfaumif;w&m; em=um;jcif; 2: listening to the dhamma,
3/ ukd,fusifhoDv &Sdjcif; 3: being virtuous,
4/ &[ef;awmfw@kd tm; =unfnKdav;pm;jcif; 4: full of confidence in monks,
5/ &kd;om;pGm w&m;emjcif; (tjypf&Sm&efr[kw)f
5: listening to the dhamma not with the purpose of criticism,
6/ omoemy Y tvSLcHudk r&SmrSD;jcif;
6: not seeking a person worthy of offerings among outsiders,
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7/ omoemy Y tvSLcHw@kd tm; OD;OD;zsm;zsm; rvSLjcif; /
7: doing first and foremost meritorious deed inside the sāsanā.
(Oygoum. rjynfhpkHa=umif; qkwf,kwaf =umif;w&m; 7 yg;rSm txufygw@kd rS qef@usifbufjzpfonf/)
(Seven qualities of an upāsakā that lead to decline are opposite of the above.)
Oygodum / OygouD Female adherent, female-follower.
Oykof / Oaygox – jrifhjrwfaom aexkid fjcif;
Observance of eight or more precepts, fasting, Buddhist sabbath.
Oykof 3 rsKd; Three kinds of observing precepts:
1/ a*gygvu Oykof – EGm;ausmif;om; Oykof 1: Observing with attachment,
2/ ed*¿ Oykof - wuU'Gef; Oykof 2: limited observing,
3/ t&d, Oykof – t&d,myk*~Kdvrf sm;. Oykof / 3: holy observing.
Oykou
f sKd; - apmifhxdrf;&ef0efcHxm;aom usifh0wfrsm;ukd azgufzsufusL;vGefjcif;
Breaking any of the precept(s) after obsvering them.
Oykoaf pmifh-ok;H Ovserving the eight or more Buddhist precepts.
Oykoaf e@ (vjynfhae@ vuG,fae@ vqef; / vqkwf 8 &ufae@rsm;)
Buddhist Sabbath day, the day(s) on which Buddhist precepts be observed.
(Full-moon and new-moon days and half days of them).
Oykojf yK (oHCmawmfrsm; vjynfhvuG,fae@wkdif;Y odrftwGif; pka0jyD; 0denf;oduQmyk'frsm;ukd
vku
d femusifh=uH&ef w&m;0if &Gwfzwf owday;jcif;)
Bi-monthly observance of the monks to remind themselves that there are 227
vinaya-rules to be followed. The observance is done in the ordination-hall,
monk’s legal service-hall (sīma).
Oykoo
f nf Observer of Buddhist sabbath.
Oykof (OaygoxoDv 8yg;) The holy precept, fasting (Eight precepts):
1/ yg%mwdygwm a0&r%d ] ol@toufowfjcif;rS a&Smif=uOfjcif; 1: Not killing,
2/ t'dEMm 'gem a0&r%d ] ckd;,lrSKrS a&Smif=uOfjcif; 2: not stealing,
3/ tjA[Rp&d,m a0&r%d ] arxkerf SKrS a&Smif=uOfjcif; 3: not sexual act,
4/ rkom0g'g a0&r%d ] r[kwrf rSefpum;rS a&Smif=uOfjcif; 4: not telling lies,
5/ ok&m ar&, rZ… y`rm'Ïmem a0&r%d ] ao&nfao&uf rl;,pfaq;0g; pm;aomuf
ok;H aqmifrSKrS a&Smif=uOfjcif; 5: not using alcoholic drinks and drugs,
6/ 0dumv abmZem a0&r%d ] aevGn J pm pm;aomufrSKrS a&Smif=uOfjcif;
6: not eating after mid-day,
ujcif; oDqkdjcif; wD;rSKwfjcif; ,if;wk@d ukd =unf&h SKem;axmifjcif; yef;yefjcif; eH@omvdrf;jcif; /
eH@omaysmif;wkd@jzifh tajytjypfjyKjcif; cE<mukd,fukdajyjypfvyS atmifjyKjcif;wk@d rS a&Smif=uOfjcif;
7: not dancing, singing, music, shows (worldly entertainments), garlands,
scent, cosmetics, adornment etc.
8/ OpPmo,e r[mo,em a0&r%d / 8: not luxurious seat and bed.
Oykof (Oaygox) oDv (10 yg;) The holy precept, fasting (Ten precepts):
[685]
eHygwf 1 rS 6 oduQmyk'frsm;onf 8 yg;oDv ESifh wl./
The precepts from numbers 1 to 6 are the same as the 8 precepts.
7/ epP *Dw 0g'dw 0dolu '\em 7: not dancing, singing, music,
a0&r%d shows (worldly entertainments),
8/ rmvm*E< 0davye "m&% r¾e 8: no garlands, scent, cosmetics, adornment etc.
0dbo
l eÏmem a0&r%d
9/ OpPmo,e r[mo,em a0&r%d 9: not luxurious seat and bed.
10/ Zmw&ly &Zw yÉd*~[em a0&r%d ] a&$ aiGwkd@ukd cH,l okH;aqmifjcif;rS a&Smif=uOfjcif; /
10: not accepting/handling gold and silver.
Oykoaf pmifh Undertaking the eight or more precepts, vowing to observe/
take the eight precepts etc.
Oykoaf e@ The Buddhist Sabbath or fasting day.
Oykoaf e@ 4 rsKd; Four kinds of fasting day:
1/ yuwd Oykof ] vqef; 8 &uf vqkwf 8 &uf vjynfhvuG,f Oykofae@rsm;Y apmifhxdrf;jcif; -
tm;vkH;aygif; 4 &uf
1: Observing 8 precepts etc. on the eighth of waxing and waning days,
full-moon and new-moon days, altogether 4 days,
2/ ywd Zm*& Oykof ] tzdwfae@ rsm;Y apmifhxdrf;jcif; - tm;vkH;aygif; 4 &uf
2: on the days before the above, altogether 4 days,
3/ ygÉd[m&d, Oykof ] Oykoaf e@jyD; aemufwpf&uf (txGufwpf&uf) Y apmifhxdrf;jcif; -
tm;vkH;aygif; 4 &uf /
3: on the days after the above, altogether 4 days,
4/ t"dÏmef Oykof ] &ufvESpf owfrSwf"dÏmefjyD; apmifhxrd f;jcif; / &ufowfrSwfcsufwdwdusus r&Sd /
4: observing 8 precepts etc. in accordance with observer’s inclination, no
limited days.
OayuQm Equanimity, indifference, serenity.
OayuQm 3 rsKd;
1/ omrdom OayuQm – ig;yg;tm&kH umr*k%f OayuQm 1: Sensual Equanimity,
2/ ed&mrdom OayuQm – pdwftm&kH psmef OayuQm 2: trance (jhāna) equanimity,
3/ ed&mrdom ed&mrdow&m OayuQm - &m*ponfuif;aom OayuQm /
3: equanimity due to the destruction of lust, anger etc.
OayuQm 10 yg; Ten kinds of equanimity:
1/ qV*FkayuQm ] ajcmuf'Gg&Y jzpfvmaomtm&kHaumif;qkd;wkd@ukd vspfvsL&SKaom OayuQm
1: Equanimity in six sense-doors,
2/ jA[R0d[m&kayuQm ] jA[R0d[m&w&m;av;yg;Y yg0ifaom OayuQm
2: in four sublime states,
3/ aAmZPs*FkayuQm ] aAmZPsifw&m;wkd@ r#wpGmtm;xkwfaom OayuQm
3: in factors of enlightenment,
4/ 0D&d,ak uQm ] r*fzkdv&f &ef tm;xkwf&mY vkyd kdr&Sdatmif xm;aom 0D&d, OayuQm
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4: in effort,
5/ ocFg&kayuQm ] eD0&%paom ocFg&w&m;wk@d ukd tm&kHr,laom OayuQm
5: in the conditioned,
6/ a0'EkayuQm ] csrf;om qif;&Ja0'emukd rcHpm; nDr#pGmxm;aom OayuQm
6: in feelings,
7/ 0dy\EkayuQm ] 0dy\em&SK&m cE<mponfw@kd ukd tv,ftvwfxm; okH;oyfaom OayuQm
7: in insight meditation,
8/ w=wrZPswWKayuQm ] t&m&mrSm tv,ftvwfxm;aom OayuQm
8: in correlated dhammas,
9/ psmEkayuQm ] psmefcsrf;omukd vspfvsL&SKjcif; OayuQm
9: in trance,
10/ yg&do'k <KayuQm ] qef@usifzufw&m;wk@d rS uif;pif pif=u,faom pwkwˆpsmef OayuQm /
10: in all opposing factors.
OayuQm yGg;enf; How to contemplate ‘equanimity’:
1/ oaAŠ owWm urRoum ] owW0g rSefor# uHom uk,
d fykdifOpPm &Sduek fonfwum;
1: All beings have kamma as their property.
2/ oaAŠ owWm urR'g,m'g ] owW0g rSefor# uH. tarGcHom jzpfuek fonfwum;
2: All beings have kamma as their heritage.
3/ oaAŠ owWm urRa,med ] owW0g rSefor# uHomv#if aqGrsKd; (ta=umif;&if;) &Sdukefonfwum;
3: All beings have kamma as their relatives/origin.
4/ oaAŠ owWm urRAE<L ] owW0g rSefor# uHomv#if taqGcifyGef; &Sdukefonfwum;
4: All beings have kamma as their friend.
5/ oaAŠ owWm urRy`Éd\&%m ] owW0grSefor# uHomv#ifudk;uG,ftm;xm;&m&Sduek fonfwum; /
5: All beings have kamma as their refuge.
Oaygox / Oykof Observance of eight or more precepts, Buddhist sabbath.
Orif Cave, tunnel.
Or*F (ra[mo") Zmwf Mahosadha jātaka, the fifth great birth-story of
Lord Buddha’s past lives.
OrRwuW Insane person, lunatic.
Oa,smZOf Foreward, preface.
Oob Bull, bull-leader in a herd, a measurement of about 4,2000 feet.
O\'w&m; 7 yg; (oHo&myGg;pD; oHo&m&Snfa=umif; w&m; 7 yg; )
O\m[ Activity, effort, perseverance.
( tkd )
tkdif=uD; 7 tkdif Seven Great Lakes:
1/ taemwwˆ tkdif 1: Lake Anotattha,
2/ uÀrk¾ tkdif 2: Lake Kaṇṇamuṇḍa,
3/ &xum& tkdif 3: Lake Rathakāra,
4/ q'NEœ tkdif 4: Lake Chaddanta,
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5/ uk%mv tkdif 5: Lake Kuṇāla,
6/ rENmudeD tkdif 6: Lake Mandakinī,
7/ oD[y`w tkdif 7: Lake Sīhappata,
tkd; 4 rsKd; ] yk*~Kdvf 4 rsKd; Four kinds of person like pots:
1/ twGif;rSm bmr#r&Sd / ydwfxm;aomtk;dk ] pdwftpOf r,Ofaus; ukd,ftrlt&mom,Ofaus;ol
1: A pot, empty and closed: a person with physical culture but without mental,
2/ twGif;rSm tjynf&h SdjyD; zGifhxm;aomtkdk; ] pdwftpOfom ,Ofaus; uk,
d ftrlt&m r,Ofaus;ol
2: a pot, full and open: a person with mental culture but without physical,
3/ twGif;rSm bmr#r&Sd / zGifhxm;aomtkdk; ] pdwftpOfa&m uk,
d ftrlt&myg r,Ofaus;ol
3: a pot, empty and open: a person without both (culture),
4/ twGif;rSm tjynf&h SdjyD; ydwfxm;aomtk;dk ] pdwftpOfa&m ukd,ftrlt&myg ,Ofaus;ol /
4: a pot, full and closed: a person with both.
tkd;=uD; 3 vkH;Oyrm w&m;a'oem (a&avSmiftkd;=uD; 3 vk;H Oyrm )
tkd;vSL&jcif;tusKd; 3 yg; Three benefits of donating pot:
1/ &wemtkd;trsKd;rsKd;wkd@ukd ok;H aqmif&jcif;
1: Belonging to various gem-pots such as ruby-pot,
2/ r,m; u|ef qifjrif; aygrsm;jcif;
2: many wives, slaves, elephants, horses, cows etc.,
3/ twwfynmrsm; tvG,fwul oif,lwwfajrmufjcif; /
3: ability to study every art and science subject.
OKH Invocation at the beginning or/and end of a mantra.
OD;pD; em,u Head monk of a religious organization.
OD;nïwf / OD;awmfwif / OD;wku d f Bend in respect, bow.
OD;ESdrf / OD;ESdrfcs Make respect with bowed head.
OD;yÌif; Buddhist monk (usually young monk).
OD;jynf; uwk;H Clean shaven head.
({)
{u One.
{uu edygw (Zmwfawmf) ygVd - Zmwfawmf 550 . yxrqk;H u¾jzpfonf / *gxm 1 yk'fpDyg&Sdaom
Ekaka-nipāta (Jātaka): This is the first chapter of the 550 Birth-stories: each of
them consists of one verses, thus, Ekaka-nipāta, one-verse-story; there are 150
{uu edygw (ax&*gxm) ygVd – bk&m;&Sifvufxufawmfu &Sifokblwd paom &[Eœm rax&frsm;
wpf*gxmpD O'gef;usL;&ifh awmfrl=uonf / wpftkyfpk wpftkyfpkY rax&f 10 yg;pD yg&Sdonhf
tkyfpk (0*~) 12 ckyg0ifI rax&faygif; 120 jzpfonf /
Ekaka-nipāta (Theragāthā): Arahants such as Subhūti uttered a joyous verse
each at the time of Lord Buddha. There are twelve chapters, each consisting
of ten arahants; thus, 120 monks (Thera) altogether.
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{uu edygw (ax&D*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifr "rR'dEMm / t&Sifr 0domcg paom &[Eœm
ax&Drsm; wpf*gxmpD O'gef;usL;&ifh awmfrl=uonf / ax&Dr 18 yg;yg0ifonf /
Ekaka-nipāta (Therīgāthā): Female arahants such as Dhammadinnā and Visākhā
uttered a joyous verse each at the time of Lord Buddha. There are 18 female-
monks (Therī) in this group.
{uu edygw (t*FkwW&) ygVd - t*Fkw&W edum,fY w&m;tpk wpfyg;pD ukd t"duxm; a[m=um;aom
okwWefwrkd sm; yg0ifonfh yxrajrmuf usrf;jzpfonf /
Ekaka-nipāta (Aṅguttara): The first book of the ‘Gradual Discourses’;
in this book, each discourse emphasizs one item of the dhamma.
{uu edygw (Áwd0kwWu) ygVd - t0dZ…m / oHComr*~D / arwWm paom w&m;wpfyg;pDukd OD;wnfa[m=um;
onfh okwWeftwkd 27 okwf yg0ifaom tkyfpkjzpfonf /
Ekaka-nipāta (Itivuttaka): Twenth-four short discourses in this chapter aim at one
certain dhamma, such as ‘ignorance’, ‘unity of the Saṃgha (order of monks)’,
and ‘loving-kindness’.
{u*~wm One-pointedness, unification of consciousness.
{upm usifh Practicing meditation lonely/singally.
{uykd'f Poem of one stanza.
{u r Eœ (oifhwifah v#mufywfaom t&yf )
{u&mZf King, emperor, monarch.
{u&D Empress, queen.
{u0d" emrf Proper noun.
{u0kpf / {u0kpf udef; Singular number.
{u a0gum& b0 One-group existence.
{uoD Upper robe of monks.
{u 0À bmom ] tuQ&m wpfv;kH pD wpfvHk;pDY t"dy`g,f&aSd eaom bmompum;
(jrefrmbmomonf {u 0À bmompum;jzpfonf )
Monosyllabic language. (Burmese is a Monosyllabic language.)
{uef / {u Eœ Surely, definitely, certainly.
{u rkcs / {uef {u Really, certainly.
{u 0peH ] wcGef;xnf;aom pum; Just one word (no more), enough is enough.
{um'o Eleven.
{um'ou edygw (Zmwfawmf) ygVd - Zmwfawmf 550 . {um'or ] 11 ckajrmuf u¾jzpfonf /
*gxm 11 yk'fpDyg&Sdaom Zmwfawmfrsm; [k t"dy`g,f&Sdonf / Zmwfawmfaygif; 10 yg0ifonf /
Ekādasaka-nipāta (Jātaka): This is the eleventh chapter of the 550 Birth-stories:
each of them consists of eleven verses, thus, Ekādasaka-nipāta, eleven-verse-
story; there are 10 stories in this chapter.
{um'u edygw (ax&*gxm) ygVd - bk&m;&Sifvufxufawmfu &Sifou
H dpP &[Eœm rax&fonf
O'gef;usL;&ifhawmfrlaom 11 *gxm T u¾Y yg0ifonf /
Ekādasaka-nipāta (Theragāthā): In this chapter, an arahant, Saṃkicca by name,
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uttered eleven joyous verses at the time of Lord Buddha.
{um'u edygw (ax&D*gxm) ygVd - bk&m;&Sifvufxufawmfu t&Sifr udoma*gwrD ax&Donf O'gef;
usL;&ifh awmfrlaom 11 *gxm T u¾Y yg0ifonf /
Ekādasaka-nipāta (Therīgāthā): In this chapter, a female arahant, Kisāgotamī
by name, uttered eleven joyous verses at the time of Lord Buddha.
{um'ou edygw (t*FkwW&) ygVd - t*Fkw&W edum,f Y w&m;tpk 11 yg;pD ukd t"duxm; a[m=um;aom
okwWefwkd rsm; yg0ifonfh {um'or ] 11 ckajrmuf usrf;jzpfonf /
Ekādasaka-nipāta (Aṅguttara): The eleventh book of the ‘Gradual Discourses’,
in this book, each discourse emphasizs eleven items of the dhamma.
{um'or Eleventh.
{umoeduf "kwif - wpfxikd fwpfae&mxnf;rSmom tjyD;pm;aomufjcif; tusifh
One-sessioner’s practice, i.e., eating once in a day with a sitting position.
{umoeduf "kwif - wpfxikd fwpfae&mxnf;rSmompm;jcif; . tusKd; 8 yg;
Eight benefits of one-sessioner’s practice:
1/ a&m*genf;jcif; 1: Little diseases,
2/ temenf;jcif; 2: little sickness,
3/ oGufvufayghyg;jcif; 3: lightness,
4/ tm;&Sdjcif; 4: strength,
5/ csrf;ompGmaeEkdifjcif; 5: happy life,
6/ qGrf;usefESifhywfoufjyD; tmywfroifhjcif; 6: no fault regarding left over food,
7/ &ow%Smukd y,fazsmufEkdifjcif; 7: no craving for taste,
{nfhonfwkd@ wnf;ckdp&m Z&yf Oyrm / r*~if&Spfjzm – {nfhZ&yfonf t&yfav;rsufESmrS vm=uaom
tqifhtwef; trsKd;rsKd;aom vlrsm;twGufjzpfouJho@kd - r*~if&Spfyg; yGg;olonf odp&mrsm;ukd od&ef
y,fp&mrsm;ukd y,f&ef rsufarSmufjyKp&mukd rsufarSmufjyK&ef yGg;p&mukd yGg;&ef ] tm;vkH;jynfph kH&ef
twGufjzpf. / (tm*EœKuokwf / r*~oH,kwf / r[m0*~oH,kwWygVd)
Just as a guesthouse is for all guests coming from four quarters, from different
classes, so also is the noble eightfold path for understanding, abandoning,
realizing and developing.
{w'*f Recognition of pre-eminence in a certain area(s) bestowed
on a disciple by the Buddha.
{w'*f& rdef;r (Oygodum) 10 a,muf ESifh ,if;wk@d . {w'*f &&mXme
The following 10 lay-women (Upāsikā) were bestowed and recognized by the
Buddha as the highest person in their own specialized area(s):
1/ okZmwm olaX;orD; ] a&S;OD;pGm o&%*k%fwnfjcif;
1: Sujātā = Taking refuge firstly in Buddha, Dhamma and Saṃgha,
2/ 0domcg ausmif;tr=uD; ] tvSL'ge tm;=uD;jcif;
2: Visākhā = generosity, donation,
3/ ckZ…KwW&m ] w&m;t=um;tjrif A[kokw rsm;jcif;
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3: Khujjuttarā = general knowledge,
4/ omrm0wD rdzk&m; ] arwWm tm;=uD;jcif;
4: Sāmāvatī = enormous loving-kindness,
5/ eENrmwm OwW&m ] psmef0ifpm;jcif;
5: Nandamātā = trance in jhāna,
6/ oky`g0go aumvd,rif;orD; ] ypPn;f aumif;trGeftjrwfukd ay;vSLjcif;
6: Suppāvāsa = donating the best things,
7/ oky`d,m ] olemjyKjcif;
7: Suppiyā = nursing the sick,
8/ aumwd,meD ] rwkHrvSKyf =unfnKdrSK tm;=uD;jcif;
8: Kotiyānī = unshakable faith,
9/ eukv rmwm (eukv . rdcif) ] bk&m;&SifESifh tu|rf;0if &if;ESD;jcif;
9: Nakula Mātā = friendliness with the Buddha,
10/ umvD ] wqifhpum;jzifh bk&m;ukd =unfnKdfjcif; /
10: Kālī = faith in the Buddha through over-hearing.
{w'*f& a,mufsm; (Oyoum) 10 a,muf ESifh ,if;wkd@. {w'*f &&mXme
The following 10 lay-men (Upasakā) were bestowed and recognized by the
Buddha as the highest person in their own specialized area:
1/ wyk\ ESifh bv†du ] a&S;OD;pGm o&%*k%fwnfjcif;
1: Tapussa and Bhallika = Taking refuge firstly in Buddha and dhamma,
2/ temxyd%f olaX; ] tvSL'ge tm;=uD;jcif;
2: Anāthapiṇḍka = generosity, donation,
3/ pdwWo=l uG,f ] w&m;a[maumif;jcif;
3: Citta = dhamma-talk,
4/ [wˆmVm0u ] ay;urf;axmufyef@jyD; qGaJ qmifEkdifjcif;
4: Hatthāḷāvaka = recruiting through helping/giving,
5/ r[memrf omuD0ifrif; ] ypPn;f aumif;trGeftjrwfukd ay;vSLjcif;
5: Mahānāma = donating the best things,
6/ O*~ ol=uG,f (a0omvD) ] ESpfoufjrwfEkd;bG,&f mukd ay;vSLwwfjcif;
6: Ugga of Vesālī = donating the pleasant things,
7/ O*~ ol=uG,f ([wˆ*d gr&Gm) ] oHCmtm; vkyfau|;jcif;
7: Ugga of Hatthigāma = serving Saṃgha,
8/ ol&yef ] rwkHrvSKyf =unfnKdrSK tm;=uD;jcif;
8: Sūrapanna = unshakable faith,
9/ q&mZD0u ] yk*~Kdvu
f kd =unfnKdwwfjcif;
9: Jīvaka the Physician = great faith on a person (like Buddha, Ānanda),
10/ eukv ydwm (eukv . zcif) ] bk&m;&SifESifh tu|rf;0if &if;ESD;jcif; /
10: Nakula Pitā = friendliness with the Buddha.
{w'*f& &[ef;rdef;r (bduQKeDr) rsm; 13 yg; ESifh ,if;wkd@. {w'*f &&mXme
The following 13 nuns (Bhikkhunī) were bestowed and recognized by
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the Buddha as the highest person in their own specialized area:
1/ t&Sifr r[m yZmywd a*gwrD ] &wWnL 0g&ifhjcif;
1: Mahā Pajāpati Gotamī = the oldest in nunhood among Buddha’s
immediate disciples,
2/ t&Sifr acrm ] ynm^m%f =uD;jcif; 2: Khemā = in wisdom,
3/ t&Sifr Oy`v 0Àm ] wefckd; Á'<dyg'f =uD;jcif;
3: Uppalavaṇṇā = in supernatural power,
4/ t&Sifr yÉmpm&D ] 0denf;aqmifjcif;
4: Paṭācārī = in mastering the rules and regulations (Vinaya),
5/ t&Sifr "rR'dEMm ] "rRuxdut&m w&m;a[mjcif;
5: Dhammadinnā = in exponding the dhamma,
6/ t&Sifr eENm ] psmef0ifpm;jcif; 6: Nandā = in trances,
7/ t&Sifr aom%m ] vk@H v 0D&d,=uD;jcif; 7: Soṇā = in great effort,
8/ t&Sifr oukvm ] 'dAŠpuQK tbdnmOf&jcif; 8: Sakulā = in diving-eyes,
9/ t&Sifr b'Ng uk¾v auom ] vsifjrefpGm xk;d xGif;odjcif;
9: Bhaddā Kuṇḍalakesā = in quick penetrated wisdom,
10/ t&Sifr b'Ng umydvmeD ] ykaAŠed0go tbdnmOf&jcif;
10: Bhaddā Kāpilānī = in seeing/remembering the past lives,
11/ t&Sifr b'Ng upPmem ] tm;=uD;aom tbdnmOf
11: Bhaddā Kaccanā = in forceful supernormal power,
12/ t&Sifr udom a*gwrD ] acgif;yg;aom ouFef;ukd aqmifjcif;
12: Kisā Gotamī = in wearing the tough robes,
13/ t&Sifr od*Fgv rmwm ] o'<gw&m; vGefuJjcif; /
13: Siṅgāla Mātā = in unwavering faith.
{w'*f& &[ef;a,mufsm; (bduQK) rsm; 41 yg; ESifh ,if;wkd@. {w'*f &&mXme
The following 41 monks (Bhikkhū) were bestowed and recognized by the Buddha
as the highest person in their own specialized area(s):
1/ t&Sif aum¾n ] &wWnL 0g&ifhjcif;
1: Koṇḍañña = the oldest in monkhood among Lord Buddha’s immediate disciples,
2/ t&Sif om&dykwW ] ynm^m%f =uD;jcif; 2: Sāriputta = in wisdom,
3/ t&Sif r[m arm*~vmef ] wefckd; Á'<dyg'f =uD;jcif;
3: Moggalāna = in supernatural power,
4/ t&Sif r[m u\y ] "kwif aqmifjcif;
4: Kassapa = in observing ascetic practices,
5/ t&Sif tEk&k'<g ] 'dAŠpuQK tbdnmOf &jcif; 5: Anuruddhā = in divine-eyes,
6/ t&Sif b'Nd, ] trsKd;jrwfjcif; 6: Bhaddiya = in being highest caste,
7/ t&Sif vuk¾u b'Nd, ] toHom,mjcif;
7: Lakuṇḍaka bhaddiya = in sweetest voice,
8/ t&Sif yda¾mv bm&'GgZ ] &J&ifhaom pum;ukd qkdjcif;
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8: Piṇḍola bhāradvāja = in uttering bold voice,
9/ t&Sif ykÀ ] w&m; a[m=um;jcif;
9: Puṇṇa = in exponding the dhamma,
10/ t&Sif r[m upPm,e ]tusOf;ukd tus,fcsJ@ a[m=um;jcif;
10: Kaccāyana = in expending the gist of the dhamma,
11/ t&Sif plV yEÎu ] raemr, tbdnmOf zefqif;jcif;
11: Cūḷa Panthaka = in intuitive power,
12/ t&Sif r[m yEÎu ] t&ly psmefrSxI &[ EWmjzpfjcif;
12: Mahā Panthaka = in attainment arahathood after formless trance,
13/ t&Sif okbw
l d ] tjypfr&Sdaomaejcif; ESifh tvSLcHxkdufjcif;
13: Subhūti = in faultless dwelling and in perfect receiving,
14/ t&Sif c'd&0e a&0w ] awm& aqmufwnfjcif;
14: Khadiravana Revata = in dwelling in the forest,
15/ t&Sif ucFg a&0w ] psmef0ifpm;jcif;
15: Kaṅkhā Revata = in trances (jhāna),
16/ t&Sif aumVd 0do aom% ] vk@H v 0D&d,=uD;jcif;
16: Koḷivisa Soṇa = in great effort,
17/ t&Sif ukÉduÀ aom% ] ta[mtajym aumif;jcif;
17: Kutikaṇṇa Saṇa = in perfect speaking,
18/ t&Sif oD0vd ] vmbf aygrsm;jcif;
18: Sīvali = in receiving a lot of offerings,
19/ t&Sif 0uUvd ] o'<gw&m; vGefuJjcif; 19: Vakkali = in unwavering faith,
20/ t&Sif &m[kvm ] oduQm okH;yg; usifhaqmifjcif;
20: Rāhulā = in practicing three virtues,
21/ t&Sif &Ïygv ] o'<gw&m;jzifh &[ef;jyKjcif;
21: Raṭṭhapāla = in being a monk based upon faith,
22/ t&Sif aum(uk)¾"me ] pma&;wHrJ yxr,ljcif;
22: Kuṇḍadhāna = in receiving the lotto-stick,
23/ t&Sif 0*F Do ] oDukH; zGJ@qkdrSK ^m%f=uD;jcif; 23: Vaṅgīsa = in composing,
24/ t&Sif Oyaoe ] =unfnKdzG,f&mjzpfjcif; 24: Upasena = in in being respectful,
25/ t&Sif 'AŠ ] oHCmawmfrsm;twGuf ae&mcsxm;jcif;
25: Dabba = in designation suitable place for the Saṃgha,
26/ t&Sif ydvEd N 0p> ] ewfwd@k cspfjrwfEkd;jcif;
26: Pilindavaccha = in beloving by the devas (deities),
27/ t&Sif 'g&kpd&d, ] v#ifjrefpGm xk;d xGif;odjcif;
27: Dāruciriya = in quick penetrated wisdom,
28/ t&Sif ukrm& u\y ] qef;=u,fpGm w&m;a[mjcif;
28: Kumāra Kassapa = in expounding the dhamma amazingly,
29/ t&Sif r[m aumÏdu ] yÉdorB'd g av;yg;&jcif;
29: Mahā Koṭṭhika = in gaining the four analytical knowledge,
[693]
30/ t&Sif tmeENm ] t=um;tjrifrsm;jcif; / owdaumif;jcif; / ^m%faumif;jcif; /
vk@H v=uD;jcif; / bk&m;&Siftm; vkyfau|; jyKpkjcif; aygif; 5 yg;
30: Ānandā = in general knowledge, in mindfulness, in brightness, in effort and
in attending the Buddha (5 areas),
31/ t&Sif O&ka0V u\y ] tjcHt&Hrsm;jcif; 31: Uruveḷa Kassapa = in vast followers,
32/ t&Sif umVK'g,D ] aqGawmf rsKd;awmfw@kd ukd =unfnKdapjcif;
32: Kāḷudāyī = in making Buddha’s relatives reapectful/humble,
33/ t&Sif Amukv ] usef;rma&;ESifh jynfph kHjcif; 33: Bākula = in healthy life,
34/ t&Sif aombdw ] ykaAŠ ed0go tbdnmOf &jcif;
34: Sobhita = in seeing/remembering the past lives,
35/ t&Sif Oygvd ] 0denf; aqmifjcif;
35: Upāli = in mastering the rules and regulations (Vinaya),
36/ t&Sif eENu ] bduQeDw@kd tm; qkH;rjcif;
36: Nandaka = in giving guidance to the nuns (Bhikkhunī),
37/ t&Sif eEN ] ÁajEN apmifhjcif; 37: Nanda = in controlling the senses,
38/ t&Sif r[m uy`de ] &[ef;rsm;tm; qkH;rjcif;
38: Mahā Kappina = in admonishing the monks (Saṃgha),
39/ t&Sif om*w ] awaZm ormywfY 0ifpm;jcif; 39: Sāgata = in fire-trance,
40/ t&Sif &m" ] a'ou bk&m;tm; a'oem^m%f tqifhqifh yGifhapjcif;
40: Rādha = in making the Buddha taught,
41/ t&Sif armC&mZ ] acgif;yg;aom ouFef;ukd aqmifjcif; /
41: Mogharāja = in wearing the tough robes.
{&m0%fqif – od=um;rif;jzpfrnfh rmCvkvif ukodkvfjyKvkyfief;rsm;vkyfaqmif&mY ulnDaomqif
jzpfonf / rmCvkvifESifh vkyfaz:ukid fbufrsm; wm0wd HomewfjynfY od=um;rif;jzpfaomtcg
{&m0%fqifonfvnf; {&m0%fewfom; jzpfvmonf / aysmfyg;upm;=u&mY qifa,mifzefqif;I
33 a,mufaom rdwfaqG ewfom;rsm;ESifh twl upm;onf / (ewfjynfY wd&p>mef r&Sday) /
Erāvaṇa elephant: The elephant who helped Māgha, the immediate previous
human life of Sakka (king of deities), to perform various meritorious deeds.
While Māgha and his thirty-two companions were reborn as deities in the
Tāvatiṃsā Realm, Erāvaṇa elephant was also reborn as a deity there. When
these deities played together, Erāvaṇa-deity assumed himself the form of an
elephant. (There is no animal in the deity/heavenly-world.)
{0H ar okwH ] ‘Tok@d tu|Efkyf =um;emzl;ygonf’ / ygVdawmf okwWefwikd f;vkdvkd. tponf ‘{0H ar okwH’
jzpfonf / yxr oH*g,emY OD;aqmifol &Sifr[mu\y u ar;tyfonf ukd t&SiftmeEN
ajz=um;aom pum;OD; jzpfonf / t"dy`g,f rSm – Trnf Trnfaom okwWefukd tuíEfkyf (tmeENm)
onf ,ckuo Jh kd@ jrwfpGmbk&m;xHawmfrS =um;em rSwfom;cJh&yg. – [lI jzpfygonf /
‘Evaṃ me sutaṃ’: Almost every Pāli discourse starts with ‘Thus I have heard’.
This is the Ānandā’s answer to Venerable Mahā Kassapa who presided over the
First Buddhist Council. The meaning is – ‘Thus I (Ānanda) have heard so and so
discourse’.
[694]
{0H "rRwm ] Tok@d aom obm0&Sday. / Common/ineluctable regualarity.
{oem - &SmrSD;jcif; Search.
{oem 2 yg; Two kinds of search:
1/ tmrdaooem ] ypPn;f OpPm &SmrSD;jcif; 1: Search for wealth,
2/ "arRoem ] w&m; &SmrSD;jcif; / 2: search for dhamma.
{oem 3 yg; Three kinds of search:
1/ umaroem – ig;yg;tm&kHumr*k%fukd &SmazGjcif; 1: The search for sensual pleasure,
2/ ba0oem – b0ukd &SmazGjcif; 2: for existence,
3/ jA[Rp&da,oem – jrwfaomtusifhukd &SmazGjcif; / 3: for a holy life.
{[d bduQK ] ‘vmvSnhf &[ef;’ – bk&m;&Sif oufawmfxif&Sm;&SdpOf jzpfEkdifcGifh&Sdaom &[ef;jyKjcif; /
jrwfpGmbk&m;u &[ef;jzpfxu kd faomyk*~Kdvf (rsm;) ukd ‘vmvSnfh &[ef;’ [kac:awmfrlvu
kd fonfESifh
xkd yk*~Kdv(f rsm;)onf y&duQ&m 8 yg; pkHvifpGmjzifh &[ef; jzpfawmfrl oGm;=uonf /
‘Come, Monk(s)’: A kind of ordination at the time of Lord Buddha. He uttered
‘Come Monk(s)’ to those who were qualified to be monks. They became monks
with complete eight requisites after the Lord Buddha’s utterance.
{[d bduQK ac:awmfrl&mY jrwfpGmbk&m; rdef@=um;aom pum;awmfrsm; tpOf -
The sentences Lord Buddha used at the ‘Come, Monk(s)’ ordination:
1/ {[d bduQK ] vmvSnfh &[ef; 1: “Come, monk(s).”
2/ oGmuQmawm "arRm ] w&m;awmfukd aumif;rGefpGm a[m=um;xm;jyD
2: “The Dhamma is well-proclaimed.”
3/ p& jA[Rp&d,H ] jrwfaom tusifhudk usifhavm 3: “Practice the holy-life,
4/ orRm 'ku\
Q tEœud&d,m, ] qif;&J'kuQtaygif;rS aumif;pGm vGwfajrmuf&efvk@d iSg /
4: for the total end of suffering.”
{[d bduQK &[ef;awmf ta&twGuf (bk&m;vufxufawmf)
1/ 0denf; vm {[d bduKQ aygif; - 1341 yg;
2/ okweW f vm {[d bduQK aygif; - 27300 yg; ] 28641 yg;
The numbers of monks ordained by ‘Come Monk’ ordination:
1: 1341 in the Vinaya Scriptures,
2: 27300 in the Sutta Scriptures,
total: 28641.
( =o – atm )
atmuf r*f 3 yg; atmufzkdvf 3 yg; Three lower paths and three lower fruitions:
1/ aomwmywWd r*f 1/ aomwmywWd zkdvf
1: The path of stream-winning, 1: the fruition of stream-winning,
2/ ou'g*grd r*f 2/ ou'g*grd zkdvf
2: the path of once-return, 2: the fruition of once-return,
3/ tem*grd r*f / 3/ tem*grd zkdvf /
3: the path of non-return. 3: the fruition of non-return.
=oumo – tcGifh / tcGifhawmif;jcif; / ae&m / wnf&m / bkH
[695]
Permission, place, location, opportunity, submission of grant.
=oC Flood, current.
=oC 4 yg; (tmo0 4 yg;  wl.) Four floods:
1/ umarmC ] ig;yg;tm&kH umr*k%fa=um arsmrSK 1: The flood of sense-desire,
2/ ba0gC ] jzpfwnf &Snf=um b0a=um arsmrSK 2: of desiring eternal existence,
3/ 'daÏmC ] t,ltq ,k=H unfcH,cl sufa=um arsmrSK 3: of wrong view,
4/ t0daZ…mC ] rod t0dZ…m tarSmifa=um arsmrSK / 4: of ignorance.
atmifjcif; 8 yg; (jrwfpGmbk&m;.) The eight great victories of Lord Buddha:
1/ rm&fewf 1: Māra, the Evil One, the Buddhist Satan,
2/ tmVm0u bDvl; 2: Āḷāvaka, an ogre,
3/ emVm*D&d qif 3: Nāḷāgīri, an elephant,
4/ t*Fkvdrmv 4: Aṅgulimāla, a serial killer,
5/ pdÌrme 5: Ciṅcamāna, a wicked lady,
6/ opPu y&dAkdZf 6: Saccaka, a wondering ascetic,
7/ eaENmyeEN e*g; 7: Nandopananda, a fierce dragon,
8/ Au jA[Rm / 8: Baka, a Brahmā.
atmifEkdifjcif; 5 yg; (rdvdENyOS) Five victories:
1/ tauUma"e aum"H Zdae ] trsufa'goukd arwWmjzifh atmifEkdif&m. /
1: Victory over anger by loving-kindness,
2/ tom"kH om"kem Zdae ] rolawmfw&m;ukd olawmfaumif;w&m;jzifh atmifEkdif&m. /
2: over wickedness by goodness,
3/ Zdae u'&d,H 'gaee ] ESarsmap;eJrSKukd 'gejzifh atmifEkdif&m. /
3: over stinginess by generosity,
4/ oapPemvdu0g'dem ] rrSefuefrSKukd rSefaomopPmjzifh atmifEkdif&m. /
4: over lying by truthfulness,
5/ oAŠH tukovH ukoave Zdae ] tukokdvfw&m;ukd ukodkvfrSKjzifh atmifEkdif&m. /
5: over bad deeds by good deeds.
atmifjrifrSK&&ef t"dÏmef 4 yg; (t"dÏmef 4 yg; - atmifjrifrSK&&ef )
=oZ *k%f A good abridging or expanding writing.
=oZm Nutriment, nutrious essence contained in food, metabolism,
influence, authority.
=oÏZ tuQ&m ] ESKwfcrf;t&yfrSm jzpfaom tuQ&m 9 vkH; (Xmef 5 yg; )
Nine labial alphabets:
y z A b r 0 O OD =o
pa pha ba bha ma va u ū o.
=owWy` Fear to do evil, moral dread.
=o'd\ynwWduxm 7 rsKd; (oD;jcm;cGifhjyKxm;aom - =o'd\ynwWduxm - 7 rsKd; )
=o"do arwWm Loving-kindness sending particularly and individually.
[696]
=oyygwdu ] &kwfw&uf uk, d fxif&Sm;jzpfvmjcif; Apparitionally reborn, spontaneous birth.
=obm Aura, praise by hand-clapping, applause.
=obmpm Eulogy recited/read at an auspicious occasion.
=obmo ] ta&miftvif; Effulgence of light, aura, illumination.
=orme – t0rme ] edrfhusol. rme Inferiority-conceit.
=o& rBm*d, (umrbkHESifh qufEG,faeaom) oHa,mZOf 5 yg;
Five fetters common to sensual realms:
1/ umr&m* oHa,mZOf 1: Sensual pleasure,
2/ yÉdC oHa,mZOf 2: hatred/ill-will,
3/ oDvAŠwy&mrmo oHa,mZOf 3: rules and rituals,
4/ 'dÏd oHa,mZOf 4: view, belief,
5/ 0dpdupd >m oHa,mZOf / 5: doubt.
=o&o ] om;=uD; Eldest son/daughter.
=o0g' Admonition, moral instruction, advice, counsel.
=o0g' uxm The speech describing the admonition/guidance.
=o0g' ygwdarmuf (bk&m;&Sifwkdif; ay;awmfrlaom =o0g' tusOf;) 3 yg;
Three points in general admonishing of all Buddhas:
1/ oAŠygy\ tu&%H ] raumif;rSK [lor# rjyKjcif; 1: Not to do any evil,
2/ ukov\kyor`'g ] ukokdvfw&m; yGg;rsm;jcif; 2: to do what is good/wholesome,
3/ opdwW y&da,m'gyeH ] pdwfukd jzLpifpGm xm;jcif; / 3: to purify one’s mind.
=o0g'gp&d, Monk-adviser.
=oo" ] aq;0g; Medicine, drug.
=oVm&du ] =urf;xrf;rSK Gross.
=oVm&du &kyf Gross materiality/form.
=oVm&du okckr ] =urf;xrf; El;nHh Gross and subtle.
( tH )
tHhbG,f&Spfjzm / omoem (omoemawmf. tHhbG,f 8 yg; )
tHzwf Oyrm (&[ef;awmfrsm;tm; rdrdukd,fukd tHzwfESifhwlatmif rae=u&efay;aom Oyrm)
(uÉK0d,okwf / wduedygw / t*kFw&W ygVd)
Simile of vomitted stench things (not to be alike vomitted strench things):
tHzwfonf om;pdrf;eH@ tykyfeH@&Sdrnf / tykyfeH@&Sdu ,ifaumiftkHrnf /
tHzwf [lonf tbdZPsm remvkdrSK
tykyfeH@onf a'goAsmyg' /
,ifaumif[lonf ,kwfnaHh om tukov kd f0dwuf t=uHtpnfrsm;wnf; /
Vomitted things have bad smell/stench and flies will pursue them.
Vomitted things mean ‘longing’;
Stench means ‘ill will’ and
Flies mean ‘bad unwholesome thoughts’.
[697]
tHoukdÉf (tem;ukduf) vSL&usKd; 3 yg;
Three benefits of donating monk’s upper-underwear (aṃsakūṭa):
1/ olawmfaumif;w&m;Y arG@av#mfjcif; 1: Delighting in good dhamma,
2/ 'kwd,b0ukd atmifharhEkdifjcif; 2: foreseeing the next life,
3/ b0rsm;pGm tqif;vSjcif; / 3: good-looking in many lives.
( tm; )
tm; 2 rsKd; Two powers:
1/ orxtm; 1: Power of tranquility meditation,
2/ 0dy\emtm; / 2: of insight meditation.
tm; 4 rsKd; Four powers:
1/ ynm (okd@r[kwf) owd (odk@r[kwf) yÉdocFge ] qifjcifrSKtm;
1: Wisdom or mindfulness or retrospection,
2/ 0D&d, (okd@) orm"d (odk@) bm0em ] yGg;rsm;rSKtm;
2: effort or concentration or meditation,
3/ te0Z… ] tjypfuif;jcif;tm; 3: innocence, no sense of guilt,
4/ o*F[ ] csD;ajrSmuf axmufyhjH cif;tm; / 4: supporting.
tm; 5 rsKd; (Av 5 wefESifh qifw.l ) Five powers:
1/ Am[k/um, Av ] uk, d fcE<m usef;rmjcif; tm; 1: Power of the body,
2/ abm* Av ] ypPn;f OpPm csrf;omjynfph kHjcif; tm; 2: of wealth,
3/ trpP/rdwW Av ] rdwfaqGaumif;&Sdjcif; tm; 3: of friends,
4/ tbdZ/^mwd Av ] aqGrsKd;aumif;&Sjd cif; tm; 4: of relatives,
5/ ynm Av ] todynm A[kokw&Sdjcif; tm; / 5: of wisdom/knowledge.
tm; 8 rsKd; Eight powers:
1/ &kÀAvm 'g&um ] uav;oli,fw@kd . tm;um; ikdjcif;wnf;
1: The power of kids is ‘crying’;
2/ aum"Avm rmwk*grm ] rdef;rwkd@. tm;um; trsufxGuf pdwfqkd;jcif;
2: of women, ‘anger’,
3/ tm0k"Avm apm&m ] ckd;ol "g;jywk@d . tm;um; vufeuf
3: of bandits, ‘weapons’,
4/ Á\&d,Avm &mZmaem ] bk&ifrif;wk@d . tm;um; tpdk;&jcif;
4: of kings, ‘sovereignty’,
5/ OZPswAWd vm Amvm ] olru
kd fw@kd . tm;um; ar#mfjrifvGwfuif; uJ&h Jhjcif;
5: of the fool, ‘criticizing/blaming’,
6/ edZPswWdAvm y¾dwm ] ynm&Sdw@kd . tm;um; ajrmfjrifpOf;pm; owdxm;jcif;
6: of the wise, ‘awareness’,
7/ yÉdocFgeAvm A[k\kwm ] t=um;tjrifrsm;olwd@k . tm;um; aumif;pGmqifjcifjcif;
7: of the knowledgeable, ‘pondering well’,
8/ cEœDAvm or%jA[R%m ] &[ef;ykÀm;wkd@. tm;um; onf;cHjcif;wnf; /
8: of the holy persons, ‘patience’.
[698]
tm;awmf 10 yg; (bk&m;&Sif. ^m%fawmf / tm;awmf 10 yg; - 'o wxm*w Av - )
tm;xkwfjcif; (y"me) 4 rsKd; (y"me - w&m;tm;xkwf =uKd;pm;jcif; - 4 yg; )
a'gufwm OD;^m%0&
Dr. U Nyanawara
[699]

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earm w\ b*0awm t&[awm orRmorŠK'<\

1: Venerable Ashin Saddhiya (Agga-mahā-paṇḍita, Agga-mahā-saddhamma-

T ‘Ak'<bmoma0g[m& jrefrm-t*Fvdyf pG,fpkH tbd"mef’ usrf;pmukd

a'gufwm OD;^m%0& Dr. U Nyanawara

Ak'<bmoma0g[m& jrefrm-t*Fvdyf pG,fpkHtbd"mefukd jyKpk&mY atmufygusrf;pmtkyfrsm;ukd

wdydÉu ygVd jrefrm tbd"mefrsm; twGJpkH / omoema&;OD;pD;Xme

ygVdpmvkH; ukd t*Fvdyf (&kdrif) pmvkH;jzifh a&;om;ykH

 ToauFw u xyfqifh=unfh&ef n$efjyygonf ?

‘If you happen to find an error in this work, please,

The Sthaviravada in Ceylon underwent 2 schisms producing:

a) the Abhayagirivasins (Dharmarucis after their founder) in 38B.C.

aZw0ef ausmif;0kdif;twGif;&Sd ausmif;=uD; 4 aqmif

y&dabm* ] ok;H aqmifjcif; Consuming, (In common Burmese, it is furniture.)

umr 11 bkH Sensual-pleasure abode (11 abodes) +

,m*k (qefjyKwf) aomufjcif;. tusKd; 5 yg; Five advantages from gruel:

,k*f 4 yg; (acwf) Four kinds of age in the human-world:

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