Moderntawya

၃/ ၁၂။ ျမင့္ျမတ္သူတုိ႔၏ လုပ္ငန္းစဥ္ ဆယ္ခ်က္

noreply@blogger.com (ANYUNT) — Mon, 08 Feb 2010 19:15:00 +0000

12. Pāramī – Perfections

According to the Cariyā Pitaka Commentary, Pāramī are those virtues which are cultivated with compassion, guided by reason, uninfluenced by selfish motives, and unsullied by misbelieve and all feelings of self-conceit. There are ten transcendental virtues, which, in Pāli, are termed Pāramī that every one practices in order to gain their noble gold.

Pāramī; means work for the welfare of others and work of the noble people. According to the Theravada point of view, in fulfilling Pāramitas for the liberation or knowing, there are three kinds of Buddha: 1.Sammāsanbuddha, 2. Paccekabuddha and 3. Sāvakabuddha

Sammāsambuddha means a person who has well known the four noble truths himself and also uses to preach the Dhamma for all living beings to get their liberation.

He has to fulfill Pāramitas for four incalculable periods and one hundred thousand kappas for Paññādhika Bodhisatta, eight incalculable periods and one hundred thousand kappas for Saddhādhika Bodhisatta, sixteen incalculable periods and one hundred thousand Kappas for Vīriyādhika Bodhisatta.

The second one who has to fulfill Pāramitas for two incalculable periods and one hundred thousand Kappas, indicates a person that has well known the four noble truths himself. But he does not use to preach the Dhamma to liberate for living beings.

The last one can be divided into three categories of: Aggasāvaka, Mahāsāvaka and Pakatisāvaka. Aggasāvakabuddha, the eminent chief disciple has to fulfill Pāramitas for one incalculable period and one hundred thousand Kappas.

Those who have to fulfill Pāramitas for one hundred thousand kappas are called Mahāsāvakabuddhas. Pakatisāvakabuddha means the ordinary Ariyā disciples who attain on gaining spiritual maturity but they have not fixed duration to achieve their goal. Sāvaka also has to fulfill the perfection to achieve knowledge of Arahanta or all knowledge; therefore we can call him Sāvakabodhisatta as well as Sāvakabuddhahood. In this realization, we have used the word “Sāvakabuddha”.

According to the commentary of Samyutta Nikāya, there are four kinds of Buddha, namely Sammāsaµbuddha, Paccekabuddha, Catusaccabuddha (Sāvakabuddha) and Sutabuddha:-

“Cattāro hi Buddhā Sabaññubuddho, paccekabuddho, catusaccabuddho Sutabuddhato’ti. Tattha samatimsapāramiyo puretvā sammāsambodhim patto sabaññuddho nama, kappasatasahassādhikāni dve asankhyeyāni pāramiyo puretvā sayambutam patto paccekabuddho nama, avasesa khīnāsavā catusacca buddhæ næma, bahussuto sutabuddho nama.”

Actually, Catusacca Buddha means Arahanta. So, if the Arahanta also can be termed as Buddha, and if someone has aspiration to become an Arahanta, he has to fulfill perfections to be an Arahanta. Till he fulfills these perfections, he is Sāvakabodhisatta.

If there is Sammāsambuddha Boddhisatta, there can be Sammāsambuddha as well. Therefore we can say that fulfillment of the Pāramitas to become an Arahanta can be considered as gaining the Sammāsambuddha Boddhisattahood.

‘Danam silañca nekkhammam, pañña viriyena pañcamam;
Khanti saccaa adhitthænam, mettupekkhati te dasa’ti”.

They are Generosity (Dāna), Morality (Sīla), Renunciation (Nekkhamma), Wisdom (Paññā), Energy (Viriya), Patience (Khanti), Truthfulness (Sacca), Determination (Adhitthāna) and Equanimity (Upekkhā).

1. Dāna
Dāna or Generosity is the first Pārami. It confers upon the giver the double blessing of inhibiting immoral thoughts of selfishness, while developing pure thoughts of selflessness.
“It blesseth him that gives and him that takes.”

2. Sīla
Combined with this supernormal generosity of a Bodhisatta is his virtuous conduct (Sīla). The meaning of the Pāli term is discipline. It consists of duties that one should perform (Cāritta) and abstinences which one should practise (Vāritta).

These duties towards parents, children, husband, wife, teachers, pupils, friends, monks, subordinates, etc., are described in detail in the Sigālovāda Sutta.

The duties of a layman are described in a series of relationships, each for mnemonic reasons of five items!

3. Nekkhamma
Still keener is the enthusiasm a Bodhisatta exhibits towards Nekkhamma (Renunciation), for by nature he is a lover of solitude. Nekkhamma implies both renunciation of worldly pleasures by adopting the ascetic life and the temporary inhibition of Hindrances (Nivarana) by Jhānas (Ecstasies).

4. Pannā
Nekkhamma is followed by Paññā (Wisdom or Knowledge). It is the right understanding of the nature of the world in the light of transiency (anicca), sorrowfulness (dukkha) and soullessness (anatta).

5. Viriya
Closely allied with Paññā (wisdom) is Viriya (Energy or Perseverance). Here Viriya does not mean physical strength though this is an asset, but mental vigour or strength of character, which is far superior. It is defined as the persistent effort to work for the welfare of others both in thought and deed.

6. Khanti
As important as Viriya is Khanti. It is the patient endurance of suffering inflicted upon oneself by others, and the forbearance of others’ wrongs.

7. Sacca
Truthfulness or Sacca is the seventh Perfection. By Sacca is here meant the fulfillment of one’s promise. This is one of the salient characteristics of a Bodhisatta, for he is no breaker of his word. He acts as he speaks; he speaks as he acts (yathāvādītath akārī yathākāri tathāvādi) .

8. Adhitthāna
Truthfulness is followed by Adhitthāna which may be translated as resolute determination. Without this firm determination the other perfections cannot be fulfilled. It is compared to the foundation of a building. This will-power forces all obstructions out of the Bodhisatta’s path, and no matter what may come to him, sickness, grief, or disaster – he never turns his eyes away from his goal.

9. Mettā
The most important of all Pāramis is Mettā (Samskrit Maitri). There is no graceful English equivalent for Mettā. It may be rendered as benevolence, goodwill, friendliness, or loving-kindness, and is defined as the wish for the happiness of all beings without exception.

10. Upekkhā
The tenth Pāramī is Upekkhā or equanimity. The Pāli term Upekkhā is composed of upa, which means justly, impartially or rightly (yuttito) and ikkha, to see, discern or view. The etymological meaning of the term is discerning rightly, viewing justly, or looking impartially, that is, without attachment or aversion, without favour or disfavour.

Here the term is not used in the sense of indifference or neutral feeling.
The most difficult and the most essential of all perfections is this equanimity, especially for a layman who has to live in an ill-balanced world with fluctuating fortunes.

Slights and insults are the common lot of humanity. So are praise and blame, loss and gain, pain and happiness.

က်မ္းကုိး …
သဂါထာ၀ဂၢအ႒ကထာ။ ၁။ေဒ၀တာသံယုတ္၊ ၇။အပၸဋိ၀ိဒိတသုတ္၊ ႏွာ-၁-၂၄
ဧကနိပါတ္အ႒ကထာ။ ၁၃။ ဧကပုဂၢလ။ ပုိဒ္ေရ-၁၇၄။ ႏွာ-၁-၉၀
အပါဒါနအ႒ကထာ။ ၁။ဗုဒၶ၀ဂ္။ ႏွာ-၁-၁၅၈
သုတၱနိပါတအ႒ကထာ။ ၁။ ဥရဂ၀ဂ္။ ႏွာ-၁-၄၆
စူဠနိေဒၵသအ႒ကထာ။ ပါရာယန၀ဂၢ။ ႏွာ-၂၆
စရိယပိဋကအ႒ကထာ။ ၃။ ယုဓဉၨယ၀ဂၢ။ ႏွာ-၃၀၁-၂-၃-၄/ ၃၀၆
သုတ္မဟာ၀ဂၢပါဠိ။ ၆။ မဟာေဂါ၀ိႏၵသုတ္။ ႏွာ-၂-၁၈၀/
၎အ႒ကထာ ႏွာ-၂-၂၄၄/ ႏွာ-၂-၂၆
ပါထိက၀ဂၢပါဠိ။ ၆။ ပါသာဒိကသုတ္၊ ႏွာ-၃-၁၁၁
စတုကၠနိပါတပါဠိ။ ၃။ ဥရုေ၀လ၀ဂၢ။ ႏွာ-၁-၃၃၂
ဣတိ၀ုတၱကပါဠိ။ ၄။ စတုကၠနိပါတ။ ႏွာ-၂၇၆
ဗုဒၶ၀ံသပါဠိ။ ၁။ ရတနစကၤမနက႑။ ႏွာ-၂-၃၀၆

(၆) အားႀကီးေသာမင္းကုိ မွီရေသာ အာသယဂုဏ္

noreply@blogger.com (ANYUNT) — Sat, 06 Feb 2010 09:35:00 +0000

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

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

အာသယဂုဏ္မူကား။ရန္သူတစ္ပါးႏွိပ္စက္မည္ကုိေၾကာက္ေသာေၾကာင့္ အားႀကီးေသာ မင္းကုိ မွီခုိကပ္ရပ္ျခင္း တစ္ပါး။ ဤအားႀကီးေသာမင္းကုိ မွီခုိကပ္ ရပ္ရလွ်င္ ကုိယ္၌ အက်ိဳးမ်ားစြာရွိမည္ကုိ ျမင္၍ မွီခုိကပ္ရပ္ျခင္းတစ္ပါး။ ဤသုိ႔ ႏွစ္ပါး အျပားရွိ၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။စတုဗၺဏ္ဏ၀ဂၢ။ ႏွာ-၂၄၇

(၅) ႏွစ္ဖက္ေသာရန္ႏွင့္ ေလွ်ာ္ေအာင္က်င့္ရာေသာ ေဒြဓဂုဏ္

noreply@blogger.com (ANYUNT) — Sat, 06 Feb 2010 09:15:00 +0000

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

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

ေဒြဓဂုဏ္၌ရန္သူႏွစ္ဦးႏွစ္ဖက္ၫွပ္ရာရန္သူႏွစ္ဦးႏွစ္ဖက္လုံးကုိ သင့္တင့္ ေအာင္ေျပာဆုိ၍ မိမိကုိယ္ကုိ အပ္ႏွင္းျခင္းဟူေသာ ေဒြဓဂုဏ္လည္းတစ္ပါး။

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

တစ္ဖက္ရန္သူကုိေပါင္း၍၊ တစ္ဖက္ရန္သူတုိ႔ႏွင့္ စစ္ထုိးျခင္းဟူေသာ ေဒြဓ ဂုဏ္လည္းတစ္ပါး။

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

အခ်ိဳ႕ေသာရဲမက္ႏွင့္ၿမိဳ႕ကုိေစာင့္၍၊ အခ်ိဳ႕ေသာရဲမက္ႏွင့္ စစ္ထုိးျခင္း ဟူေသာ ေဒြဓဂုဏ္လည္းတစ္ပါး။

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

ဤသုိ႔အစရွိသည္ျဖင့္ ႏွစ္ဖက္လုံးႏွင့္ သင့္ေလွ်ာ္ေအာင္လုပ္သမွ်သည္ ေဒြဓဂုဏ္မည္၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ။ ၂။ ဘူက႑။ ၄။ စတုဗၺဏ္ဏ၀ဂၢ။ ႏွာ-၂၄၇

(၄) အတုိက္အခုိက္ရပ္စဲေစျခင္း အာသနဂုဏ္

noreply@blogger.com (ANYUNT) — Sat, 06 Feb 2010 08:51:00 +0000

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

This gāthā should be remembered in connection with the āsanaguna:
That is to say: To ask for an armistice when mutual fighting has become too burdensome is the viggahya form of the āsanaguna.

အာသနဂုဏ္သည္လည္း အခ်င္းခ်င္းတုိက္ခုိက္၍ပင္ပန္းေသာေၾကာင့္ ရပ္ဆုိင္းနားေနျခင္းဟူေသာ ၀ိဂၢယွ အာသနဂုဏ္။

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

တစ္နည္းကား။ ။ ရန္သူကုိ တုိက္ခုိက္သိမ္းယူၿပီး နားေနျခင္းဟူေသာ ၀ိဂၢယွအာသနဂုဏ္။

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

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

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

ႏွစ္ဦးႏွစ္ဖက္တုိက္ခုိက္ၾကသျဖင့္ အားခြန္ကုန္ခန္း၍ ဆက္လက္မတုိက္ နုိင္ေသာေၾကာင့္ အေစ့အစပ္ေျပာဆုိ မိတ္ဖြဲ႔ကာ ေနျခင္းဟူေသာ သႏၶာယ အာသနဂုဏ္။

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

ဥဒါသိန္မင္း၊ မိတ္မင္းတုိ႔ႏွင့္ တေပါင္းတည္းျပဳ၍ တစ္ပါးရန္သူတုိ႔ မဖ်က္ မဆီးနုိင္ေအာင္ေနျခင္းဟူေသာ သမၻဴယအာသနဂုဏ္။

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

တစ္ခုေသာနုိင္ငံကုိစစ္ခ်ီတက္ေသာမင္းသည္တစ္ခုေသာနုိင္ငံႏွင့္ေပါင္းဆုံ၍ေနျခင္းဟူေသာပသဂၤအာသန ဂုဏ္။

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

ရန္သူကုိတုိက္မည္ဟုခ်ီတက္ရာ ရန္သူကအားႀကီးေသာေၾကာင့္ မတုိက္ ဘဲေရွာင္ၾကဉ္၍ေနျခင္းဟူေသာ ဥေပကၡိယအာသနဂုဏ္။

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

ဤသုိ႔အာသနဂုဏ္၌ တတ္သိနားလည္ကုန္ေသာပညာရွိတုိ႔သည္ အာသနဂုဏ္ကုိ ငါးပါးအျပားရွိ၏ သမုတ္အပ္ ေသာ ဂါထာကုိလည္း မွတ္သားအပ္သတည္း။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။ စတုဗၺဏ္ဏ၀ဂၢ။ ႏွာ-၂၄၆

(၃) စစ္နုိင္ေအာင္တုိက္ျခင္း ယာနဂုဏ္

noreply@blogger.com (ANYUNT) — Sat, 06 Feb 2010 07:19:00 +0000

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

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

ဥစၥာအင္ခြင္၊ရဲမက္လက္နက္ကုိင္အစြမ္းသတၱိအလြန္ျပည့္စုံေသာ္ မ်ားေသာအား ျဖင့္ ေအာင္တတ္နုိင္တတ္ ေသာမင္းသည္ နုိင္ငံက်ယ္ျခင္းငွာ အျပည္ျပည္သုိ႔ လွည့္၍ နုိင္နင္းေအာင္ အတုိက္အခုိက္ စစ္ခ်ီတက္ျခင္းသည္ ယာနဂုဏ္မည္၏။

In the books it is said that this yānaguna takes five forms: That is to say: The ability to make war and to envelop the whole army of an enemy with one's own force of men and weapons is that part of the yāna guna that is called viggahya.

ဤယာနဂုဏ္ငါးပါးအျပားရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း၌ မိမိ၌ရွိေသာ ရဲမက္၊လက္နက္ကုိင္ အလုံးစုံျဖင့္ ရန္သူအေပါင္းကုိတုိက္ခုိက္သိမ္းယူ၍ စစ္တက္ျခင္းဟူေသာ ၀ိဂၢယွမည္ေသာ ယာနဂုဏ္။

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

တစ္နည္းကား။ ။ရန္သူ၏အလုံးစုံေသာ မဟာမိတ္နုိင္ငံ၊ မိမိ၏မဟာမိတ္နုိ္င္ငံ တုိ႔ကုိ ရဲမက္၊ဗိုလ္ပါအင္အားႏွင့္ အကုန္ယူ၍တက္ျခင္းဟူေသာ ၀ိဂၢယွယာနဂုဏ္။

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

အျခားနုိင္ငံကုိ စစ္ထုိးမည္ခ်ီတက္ရာ၌ လမ္းျဖတ္၍သြားရေသာေၾကာင့္ ေနာက္ကက်န္ရစ္မည့္ရန္သူတုိ႔ကုိ အေစ့အစပ္မိတ္ျပဳ၍ ခ်ီတက္ျခင္းဟူေသာ သႏၶာယယာနဂုဏ္။

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

ကုိယ္ႏွင့္အနီးအစပ္ျဖစ္ေသာ၊ အားစြမ္းႏွင့္ျပည့္စုံေသာ၊စစ္တုိက္ေကာင္း ကုန္ေသာမင္းတုိ႔ႏွင့္ေပါင္း၍ စစ္ခ်ီ တက္ျခင္းဟူေသာ သမၻဴယယာနဂုဏ္။

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

တစ္နည္းကား။ ။ ရန္သူမင္းကစစ္တက္လာသည္ကုိ ဆီးႀကိဳတုိက္ခုိက္ရ ေအာင္ ဆုိင္ၿပိဳင္၍ ႏွစ္ဦးႏွစ္ဖက္၏ ရာဇပကတိကုိဖ်က္ၿပီးလွ်င္ ႏွစ္ဦးၿပိဳင္လွ်က္ စစ္တက္ျခင္း သမၻဴယယာနဂုဏ္။

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

တစ္နည္းကား။ ။ အနည္းငယ္ေသာ ေရႊေငြ၊ဥစၥာ၊အႏွစ္သာရကုိစြဲ၍ အက်ိဳး စီးပြါးမ်ားစြာျဖစ္မည္ကုိ တစ္စုံတစ္ ေယာက္ေသာသူက ခံ၀န္၍ေသာ္လည္း ရန္သူ မင္းကုိ ေအာင္ျခင္းငွာ စစ္တက္ျခင္းဟူေသာ သမၻဴယယာနဂုဏ္။

Besides these, to gather one's force and cause disturbance in one area and then make your attack in another is the form of the yānaguna that is called pasañga.
ထုိမွတစ္ပါး၊တစ္ပါးေသာအရပ္၌လႈပ္ရွားေပါင္းဆုံ၍တစ္ပါးေသာအရပ္သုိ႔စစ္တက္ျခင္းဟူေသာပသဂၤယာနဂုဏ္။

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

ရန္သူၿမိဳ႕ကုိတုိက္မည္ဟုခ်ီတက္႐ာ ရန္သူၿမိဳ႕သုိ႔ေရာက္၍ တုိက္ရလွ်င္ အက်ိဳးနည္းမည္ကုိျမင္ကာ၊ ရန္သူ၏ မဟာမိတ္နုိင္ငံကုိ ခ်ီတက္တုိက္ခုိက္ျခင္းဟူ ေသာ ဥေပကၡိယယာနဂုဏ္။

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

ဤသုိ႔ယာနဂုဏ္၌ တတ္ကၽြမ္းလိမၼာေသာပညာရွိသည္ယာနဂုဏ္ကုိ ငါးပါး အျပားရွိေၾကာင္း သိအပ္သည္ဟု ဆုိ၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။ စတုဗၺဏ္ဏ ၀ဂၢ၊ ႏွာ-၂၄၆

(၂) စစ္ထုိးျခင္းတည္းဟူေသာ ၀ိဂၢဟဂုဏ္

noreply@blogger.com (ANYUNT) — Fri, 05 Feb 2010 13:15:00 +0000

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

In the Abhidhānapadīpikā commentary it is said that the viggaha guna has three forms:
That is to say: The disposition to make war is called the viggaha guna.

၀ိဂၢဟဂုဏ္သုံးပါးရွိသည္ကုိ အဘိဓါန္ဋီကာ၌- စစ္ထုိးျခင္းသေဘာသည္ ၀ိဂၢဟဂုဏ္မည္၏။

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

ထုိ၀ိဂၢဟဂုဏ္သည္လည္း အထင္အလင္း စစ္မ်က္ႏွာဆုိင္၍ တုိက္ျခင္း ဟူေသာ ပကာသယုဒၶ။

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

တပ္ကုိၿမွပ္ထား၍ လွ်ိဳ႕၀ွက္ေကာက္က်စ္ စဥ္းလဲကာ တုိက္ျခင္း ကူဋယုဒၶ။

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

စစ္မေၾကျငာဘဲတပ္ကုိခ်ီတက္ေစ၍ညဉ့္အခါစီးနင္းတုိက္ခုိက္ျခင္းတုဏွီယုဒၶ။ဤသုိ႔သုံးပါးအျပားရွိ၏ဟုဆုိသည္။

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

အင္အားတူေသာရန္သူ၊ကုိယ့္ေအာက္အင္အားနည္းေသာရန္သူတုိ႔ ေစာ္ကား ရုိင္းပ်လွ်င္ ဤစစ္ထုိးျခင္း ၀ိဂၢဟ ဂုဏ္ကုိ အသုံးျပဳအပ္၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ။ ၂။ ဘူက႑။ ၄။ စတုဗၺဏ္ဏ၀ဂ္ ႏွာ-၂၄၆

(၁) အေစ့အစပ္ျပဳျခင္းဟူေဟာ သႏၶိဂုဏ္

noreply@blogger.com (ANYUNT) — Fri, 05 Feb 2010 09:58:00 +0000

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

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

ဤဂုဏ္ေျခာက္ပါးတုိ႔တြင္ အေစ့အစပ္ျပဳျခင္းသႏၶိဂုဏ္ကုိ အင္အားႀကီး ေသာမင္းႏွင့္ အေၾကာင္းအညီၫြတ္၍ အင္အားႀကီးေသာမင္းက ဖိစီးႏွိပ္စက္မည္ ရွိရာ၌လည္းေကာင္း၊ စစ္တုိက္ၾကရာ အလြန္ရႈံးနိမ့္နာၾကည္းရာ၌ လည္းေကာင္း ျပဳအပ္ေသာဂုဏ္တည္း။

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

ဤဂုဏ္သည္လည္း ဆယ့္ေျခာက္မ်ိဳးရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း, ဟိေတာပေဒသက်မ္းတုိ႔၌ ဆုိ၏။

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

သာမဥပါယ္တြင္ဆုိသည့္အတုိင္း အညီအၫြတ္မိတ္ျဖစ္ေအာင္ ေစ့စပ္ျခင္း ကပါလမည္ေသာသႏၶိဂုဏ္ လည္း ေကာင္း။

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

ဒါနဥပါယ္တြင္ဆုိသည့္အတုိင္း မိတ္ျဖစ္ေအာင္ ဥစၥာပစၥည္းေပးကမ္း၍ ေစ့စပ္ေသာ ဥပကာရသႏၶိဂုဏ္ လည္း ေကာင္း။

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

သမီး, ႏွမစသည္ကုိေပး၍ မိတ္ျဖစ္ေအာင္ေစ့စပ္ေသာ သႏၱာနသႏၶိဂုဏ္ လည္းေကာင္း။

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

အသက္ထက္္ဆုံးမပ်က္မဆီး ဆင္းရဲအတူ ခ်မ္းသာအမွ်ျဖစ္ပါမည္ဟု ၀န္ခံစာခ်ဳပ္ထား၍ မိတ္ျဖစ္ေအာင္ ေစ့စပ္ ေသာ သဂၤတသႏၶိဂုဏ္လည္းေကာင္း။

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

စကားခ်ပ္။ ။ ဤသဂၤတသႏၶိဂုဏ္သည္ ကုိယ္စိတ္မျခား အသက္ထက္ဆုံး မပ်က္မစီး ခံ၀န္စာခ်ဳပ္ထား၍ ေကာင္းတူဆုိးဘက္ျပဳလွ်က္ ခုိင္ခံ့ေအာင္ မိတ္ဖြဲ႔ ေသာေၾကာင့္ ဇမၺဴရဇ္ေရႊတုံးတစ္ခုကို အလယ္၌ျဖစ္ေသာ တုံးႏွစ္ခုသည္ အရည္ အဆင္း မကြျပားသကဲ့သုိ႔ ေရႊတုံးႏွင့္တူေသာမိတ္ေဆြျဖစ္ေသာေၾကာင့္ ကဉၥနသႏၶိဂုဏ္ ဟူ၍လည္း ေခၚၾကသည္။

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

အေစ့စပ္မိတ္ျဖစ္ခဲ့လွ်င္ ထုိက္ေလွ်ာ္ေသာအက်ိဳးတစ္စုံတစ္ခု ဧကန္ၿပီးေစ မည္ကုိ ၫႊန္ျပကာ မိတ္ျဖစ္ေအာင္ အေစ့စပ္ျပဳျခင္းဟူေသာ ဥပညာသသႏၶိဂုဏ္ လည္းေကာင္း။

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

ကၽြႏု္ပ္ကသင့္အား မည္ကဲ့သုိ႔ေသာအက်ိဳးစီးပြါးကုိ ရြက္ေဆာင္ဖူးပါသည္၊ ကၽြႏု္ပ္ေက်းဇူးျပဳခဲ့ဖူးသည္ကုိ ေထာက္၍ ကၽြႏု္ပ္အားလည္း သင္က ေက်းဇူးျပဳေစ ခ်င္ပါသည္ ေျပာဆုိကာ အေစ့အစပ္မိတ္ဖြဲ႔ေသာ ပဋိကာရသႏၶိဂုဏ္လည္း ေကာင္း။

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

မည္သည့္မင္းထံ၌ ေပါင္းဆုံေစ့စပ္ရလွ်င္ မည္သည့္အက်ိဳးကုိ ရလိမ့္မည္ ဟု ေျပာဆုိ၍တစ္စုံတစ္ခုေသာ အက်ိဳးကိစၥကုိ ေကာင္းစြာျပဳၿပီးလွ်င္ တစ္ေနရာ၌ သြားကာ ေစ့စပ္မိတ္ဖြဲ႔ျခင္းဟူေသာ သံေယာဂသႏၶိဂုဏ္ လည္းေကာင္း။

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

စစ္သူႀကီးနွစ္ေယာက္ အလုိရွိရာေျပာဆုိစာခ်ဳပ္၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ပုရိသ ႏၱရသႏၶိဂုဏ္လည္းေကာင္း။

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

သင္ရန္သူမင္း အလုိရွိရာကုိ ျပဳသမွ်လုိက္နာပါမည္၊ အလုိရွိသည္ကုိသာ စာခ်ဳပ္ေရးသား ခ်ဳပ္ဆုိပါေတာ့၊ သေဘာတူပါမည္ ဆုိ၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း အဒိ႒ နရသႏၶိဂုဏ္လည္းေကာင္း။

Making an agreement by transferring by treaty a quarter of the country is the adittha form of the sandhi guna.

နုိင္ငံတစ္စိတ္တစ္ေဒသကုိ စာခ်ဳပ္ႏွင့္ေပး၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း အဒိ႒သႏၶိ ဂုဏ္လည္းေကာင္း။

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

မိမိစစ္သည္အားလုံးကုိ ရန္သူသုိ႔အပ္ႏွင္း၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း အတၱမိသသ ႏၶိဂုဏ္လည္းေကာင္း။

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

အသက္ကုိေစာင့္ေရွာက္ျခင္းငွာ အသက္ကုိသာခ်မ္းသာေပးပါ၊ အလုိရွိ သမွ်ဥစၥာပစၥည္းကုိယူပါဟု ပစၥည္းဥစၥာ အားလုံးကုိေပး၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ဥေပဂၢါ ဟသႏၶိဂုဏ္လည္းေကာင္း။

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

က်ီ၊ၾက၊တုိက္ေတာ္တု႔ိ၌ရွိေသာဥစၥာပစၥည္းအစိပ္အ၀က္ကုိလည္းေကာင္း၊ အလုံး စုံကုိလည္းေကာင္းေပး၍ ေစ့စပ္မိတ္ဖြဲ႔ျခင္း ပရိကၡာရသႏၶိဂုဏ္လည္းေကာင္း။

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

နုိင္ငံ၌အခြန္အဆီထြက္ေသာ ေကာင္းရာအရပ္ကုိေပး၍ ေစ့စပ္မိတ္ဖြဲ႔ျခင္း ဥစၧိႏၷ သႏၶိဂုဏ္လည္းေကာင္း။

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

ထုိမွတစ္ပါး၊ နုိင္ငံကထြက္သမွ်အခြန္ကုိ ေပး၍ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ပရိဘူသနသႏၶိ ဂုဏ္လည္းေကာင္း။

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

တစ္ႏွစ္လွ်င္မည္၍မည္မွ်ေပးပါမည္ ပုိင္းျခား၍၊ ပုိင္းျခားရအခြန္ကုိ ထမ္းေဆာင္ ၾကပ္မတ္ေပးသြင္းရေသာ မိတ္ဖြဲ႔ေစ့စပ္ျခင္း ခႏၶာပနယ သႏၶိဂုဏ္လည္းေကာင္း။

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

ဤသုိ႔ သႏၶိဂုဏ္ကုိ ဆယ့္ေျခာက္ပါးျပား၏ဟု သႏၶိကုိသိကုန္ေသာ ပညာရွိတုိ႔ သည္ ဆုိကုန္၏။

က်မ္းကုိး ...
ရာဇဓမၼသဂၤဟ ႏွာ-၂၄၁-၂-၃-၄
ျမန္မာမင္းအုပ္ခ်ဳပ္ပုံစာတမ္း ႏွာ ၁၆၁

၁၁။ မင္းတုိ႔၏ ဂုဏ္ေျခာက္ပါး

noreply@blogger.com (ANYUNT) — Fri, 05 Feb 2010 07:38:00 +0000

11. Six points of merit (guna) for kings

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

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

မင္းအစရွိေသာအစုိးရေသာသူတုိ႔ ျပဳလုပ္ေသာဂုဏ္ေျခာက္ပါးရွိသည္ကုိ အမရေကာသက်မ္း, ဟိေတာပေဒသ က်မ္းတုိ႔၌ အေစ့အစပ္ျပဳျခင္း သႏၶိဂုဏ္ လည္းေကာင္း။ စစ္ခ်ီတက္ျခင္း ယာနဂုဏ္လည္းေကာင္း။ စစ္မခ်ီ မတက္ဘဲ ကုိယ့္နုိင္ငံ၌လုံၿခဳံေအာင္ေနျခင္း အာသနဂုဏ္လည္းေကာင္း။ ရန္သူႏွစ္ဦးႏွစ္ဖက္ ၫွပ္သည့္အခါ ႏွစ္ဖက္လုံးကုိအသင့္အေလွ်ာ္ေျပာျခင္း အစရွိေသာေဒြဓဂုဏ္ လည္းေကာင္း။ ရန္သူႏွိပ္စက္မည္ကုိစုိး၍ အင္အားေတာင့္တင္းေသာ မင္းတစ္ဦး ဦးကုိ မွီခုိကပ္ရပ္ျခင္း အာသယဂုဏ္လည္းေကာင္း။ ဤသုိ႔လွ်င္ ဂုဏ္တုိ႔သည္ ေျခာက္ပါးျဖစ္သတည္းဟု ဆုိ၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ ႏွာ-၂၄၆

Oxfordတကၠသုိလ္ ခရီးသြားမွတ္တမ္း

noreply@blogger.com (ANYUNT) — Thu, 04 Feb 2010 19:25:00 +0000

၃/ ၁၀။ လွ်ိဳ႕၀ွက္တုိင္ပင္ျခင္းဆုိင္ရာ အေၾကာင္း

noreply@blogger.com (ANYUNT) — Thu, 04 Feb 2010 10:33:00 +0000

10. Places for confidential discussions

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

အလြန္လွ်ိဳ႕၀ွက္အပ္ေသာအရာကုိ တုိင္ပင္ရာ၌ နားေလးေပါက္ လူႏွစ္ ေယာက္သာတုိင္ပင္ေသာ စတုကၠဏ္ဏ ဒြိေဂါစရမႏၱဟူ၍လည္းေကာင္း၊ လူသုံး ေယာက္ နားေျခာက္ေပါက္တုိင္ပင္ေသာ ဆကၠဏ္ဏ တိေဂါစရမႏၱ ဟူ၍လည္း ေကာင္း ႏွစ္မ်ိဳးရွိ၏။

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

အမရေကာသအဘိဓါန္က်မ္း၍ကား လူသုံးေယာက္တုိင္ပင္သည္ကုိပယ္၏။

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

လွ်ိဳ႕၀ွက္အပ္ေသာအမႈကုိတုိင္ပင္ရာတြင္ ေရွာင္ၾကဉ္အပ္ေသာအရပ္ ရွစ္ပါးရွိသည္ကုိ မိလိႏၵပဉွာက်မ္း၌ ဆုိ၏။

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

မညီမၫြတ္ေသာအရပ္၊ ေဘးအႏၱရာယ္ရွိေသာအရပ္၊ေလအလြန္တုိက္ ေသာအရပ္၊ အလြန္လွ်ိဳ႕၀ွက္ဖုံးကြယ္ ေသာအရပ္၊ နတ္ကြန္း၊ ခရီးလမ္းမ၊ စစ္ေျမ ျပင္အရပ္၊ လွည္းဆိပ္,ေလွဆိပ္၊ဆိပ္ကမ္း၊ ဤရွစ္ပါးေသာအရပ္တုိ႔ကုိ ေရွာင္ၾကဉ္ အပ္ကုန္၏။

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

ထုိရွစ္ပါးတုိ႔တြင္ မညီၫြတ္ေသာအရပ္၌တုိင္ပင္အပ္ေသာ အနက္အဓိပၸါယ္သည္ ဖရုိဖရဲျဖစ္တတ္၊ ပ်က္စီး တတ္၏။ ေဘးအႏၱရာယ္ရွိေသာအရပ္၌ တုိင္ပင္လွ်င္ ထိတ္လန္႔မႈရွိေနသည့္အတြက္ စကားအသြားအလာကုိ ေကာင္းစြာမၾကည့္ရႈနုိင္။ ေလတုိက္ရာအရပ္၌ကား စကားကုိေကာင္းစြာမၾကားနုိင္။ အလြန္လွ်ိဳ႕၀ွက္လြန္းေသာ အရပ္၌ အတုိင္အပင္ကုိိၾကားလုိသူတုိ႔ ကပ္၍နားေထာင္နုိ္င္၏။နတ္ကြန္း၌ အလုိရွိတုိင္းမေျပာနုိင္။ လမ္းမ၌ တုိင္ပင္အပ္ေသာစကားသည္ အက်ိဳးမရွိ၊ အခ်ည္းႏွီးျဖစ္တတ္၏။ စစ္ေျမျပင္အရပ္၌ ေအးေဆးစြာ တုိင္ပင္ခြင့္ မရနုိင္၊လႈပ္ လႈပ္ရွားရွားျဖစ္တတ္၏။ ဆိပ္ကမ္းအရပ္၌ အတုိင္အပင္သည္ မလွ်ိဳ႕မ၀ွက္ အထင္အရွား ျဖစ္တတ္ ၏။

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

အတုိင္အပင္ကုိ ဖ်က္စီးတတ္သူရွစ္ေယာက္ရွိသည္ကုိလည္း ဤမိလိႏၵပဉွာ က်မ္း၌ပင္ ဆုိ၏။

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

ရာဂစရုိက္ႀကီးသူ၊ ေဒါသစရုိက္ႀကီးသူ၊ မုိက္မဲေတြေ၀သူ၊ မာနႀကီးသူ၊ ၾကမ္းၾကဳတ္ခက္ထန္သူ၊ ထုိမွတစ္ပါး၊ အပ်င္းႀကီးသူ၊ တစ္ခုတည္းေသာအမႈကုိ သာ တမ္းစြဲ၍ႀကံစည္သူ၊ ကေလးသူငယ္ ဤရွစ္ေယာက္ေသာ သူတုိ႔သည္ တုိင္ပင္အပ္ေသာအက်ိဳးစီးပြါးကုိ ဖ်က္ဆီးတတ္ကုန္၏။

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

ဤသူတုိ႔ တုိင္ပင္ရာကုိပါလွ်င္ အတုိင္အပင္မျဖစ္နုိင္၊ ပ်က္စီးတတ္သည္ ဟူလုိ …

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

အတုိင္အပင္ကုိသိလွ်င္ မလွ်ိဳ႕မ၀ွက္ ဖြင့္ျပတတ္ေသာ ႏႈတ္မလုံသူ ကုိးဦး ရွိသည္ကုိလည္း ၎က်မ္း၌ပင္လာ၏။

That is to say: The greedy man; the angry man; the foolish man; the frightened man; the man open to bribes and presents; the woman; the man addicted to food and drink, to whoring and liquor; the effeminate man; the child - there are these nine types of person and they will put an end to rational considerations, since they are of unstable mind.

ေလာဘႀကီးသူ၊ ေဒါသႀကီးသူ၊ ေမာဟႀကီးသူ၊ ေၾကာက္တတ္သူ၊ လက္ေဆာင္၊ဥစၥာ၊ပစၥည္းကုိ အေလးထားသူ၊ မိန္းမ၊ အေသာက္အစား,ေလာင္း ကစား,မိန္းမလုိက္စား, အေပ်ာ္အပါးၾကဴးသူ၊ နပုံးပ႑ဳက္၊ ကေလးသူငယ္၊ ေလာက၌ ဤကုိးေယာက္တုိ႔သည္ ဉာဏ္ပညာ၊အဆင္အျခင္နည္းကုန္၏။ အလြန္လႈပ္ရွားေသာစိတ္ရွိကုန္၏။

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

ဤကုိးေယာက္တုိ႔ႏွင့္တုိင္ပင္အပ္ေသာ လွ်ိဳ႕၀ွက္ခ်က္စကားသည္ လွ်င္စြာ ထင္ရွားေပါက္ၾကားတတ္၏။

က်မ္းကုိး ...
သီလကၡန္ ဋီကာသစ္ (ဒု) ၃။အမၺ႒သုတ္ ႏွာ-၂.၂၃၈
အဘိဓါနပၸဒီပိကာ ပါဌ ႏွာ-၃၀
အဘိဓါနပၸဒီပိကာ ဋီကာ ႏွာ-၂၄၆
မိလိႏၵပဉွာ ႏွာ-၉၈-၉.၁၀၀
က၀ိဒပၸဏနီတိ၊ ဂါထာ-၁၃၉၊ ႏွာ-၈၄

နိပါတ္ေတာ္လာ ဇာတ္ေတာ္ငါးရာ့ငါးဆယ္ အႏွစ္ခ်ဳပ္

noreply@blogger.com (ANYUNT) — Wed, 03 Feb 2010 19:52:00 +0000

550 Jataka Summary

၃/ ၉။ မင္းတုိ႔၏ သတၱိသုံးပါး

noreply@blogger.com (ANYUNT) — Wed, 03 Feb 2010 09:34:00 +0000

9.Three strengths of kings

In the Abhidhānapadīpikātīkā books it is said that kings and other rulers have three strengths:
That is to say: The strength of majesty (pabhāva satti); the strength of the military (ussāha satti); the strength of wisdom (manta satti) - these are the three strengths that are spoken of in the Sīletkhandha Commentary.

မင္းအစရွိေသာအစုိးရတုိ႔၌ သတၱိသုံးပါးရွိသည္ကုိ အဘိဓါန္ဋီကာက်မ္း၌ ´ပဘာ၀သတၱိ, ဥႆာဟသတိၱ, မႏၱသတၱိတုိ႔၏အစြမ္းအားျဖင့္ သတၱိသုံးပါးဟု ဆုိ၏။ သီလကၡန္ ဋီကာသစ္၌လည္းဆုိ၏။

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

ဆန္း၊ စပါး၊ေရႊေငြ၊ ရတနာတုိ႔ႏွင့္ျပည့္ေသာက်ီ၊ၾက၊တုိက္ေတာ္တုိ႔ရွိေသာ ေၾကာင့္ျဖစ္ေသာ တန္ခုိးသည္ လည္းေကာင္း၊ ဆုိခဲ့ေသာဥပါယ္ေလးပါးတုိ႔တြင္ ေနရာက်ေအာင္ျပစ္ဒဏ္ေပးေသာ ဒ႑ဥပါယ္ေၾကာင့္ လည္းေကာင္း၊ လူအေပါင္း တုိ႔အားခ်စ္ေၾကာက္ျခင္းကုိျဖစ္ေစတတ္ေသာ တန္ခုိးသည္ ပဘာ၀သတၱိမည္း၏။

It was therefore said by the teacher known as Bhārata: "pabhuttasādhakattā, dandakoso pabhusatti" or "Because of its power to complete the glory of the ruler, the danda upāya, which fills granaries and storehouses with wealth, is called the strength of majesty.

ထုိ႔ေၾကာင့္ အစုိးရျခင္းဂုဏ္ကုိၿပီးေစတတ္ေသာေၾကာင့္ ဒ႑ဥပါယ္၊ ဥစၥာ၊ ပစၥည္းျပည့္စုံေသာ က်ီ၊ၾက၊တုိက္ေတာ္ အေပါင္းတုိ႔သည္ ပဘာ၀သတၱိမည္၏ဟု ဘာရတဆရာဆုိ၏။

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

ရဲရင့္ျခင္း၊ အမႈမ်ိဳးကုိ အဆုတ္မနစ္အားထုတ္ျခင္း၊ ရဲမက္၊လက္နက္ကုိင္ မ်ားျပားျခင္းသည္ ဥႆာဟသတၱိ မည္၏။

The Bhārata teacher therefore said: "vikkamabalamussāhasatti" Or "Valour, unremitting effort and a strong army make up the ussāha satti."

ထုိ႔ေၾကာင့္ ရဲရင့္ျခင္း၊ မဆုတ္မနစ္ေသာလုံ႔လ၊ ရဲမက္၊လက္နက္ကုိင္ အေပါင္းသည္ ဥႆာဟသတၱိမည္၏ဟု ဘာရတဆရာဆုိသည္။

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

မင္းက်င့္တရားဆယ္ပါး၊ သဂၤဟတရားေလးပါးစသည္တုိ႔ကုိ သိ၍ တုိင္းျပည္နုိင္ငံအလုံးစုံကုိ ေနရာက်ေအာင္ စီမံနုိင္ေသာဉာဏ္ပညာသည္လည္း ေကာင္း၊ အလုိရွိရာအမႈမ်ိဳးကုိ တစ္ေယာက္အထီးတည္းမျပဳမလုပ္၊ တုိင္ပင္သင့္သည့္ ပညာရွိတုိ႔ႏွင့္ တုိင္ပင္ႏွီးေႏွာျခင္းသည္လည္းေကာင္း မႏၱသတၱိမည္၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ပါဠိ ႏွာ-၃၀ (Abhidhanappadipika Pali . 30)
အဘိဓါနပၸဒီပိကာ ဋီကာ ႏွာ- ၂၄၅ (Abhidhanappadipika Tika. 245)
သီလကၡန္ ဋီကာသစ္ ႏွာ- ၂-၂၃၈ (Silakkhandha Abhinava Tika. 2.238)

(၇) ဣႏၵဇာလ ဥပါယ္

noreply@blogger.com (ANYUNT) — Fri, 29 Jan 2010 18:28:00 +0000

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

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

ဣႏၵဇာလမည္ေသာ မ်က္လွည့္ႀကီးဟူေသာ ဥပါယ္သည္လည္း အမ်ား အျပားရွိေၾကာင္းကုိ ၎နီတိက်မ္း၌ ဤသုိ႔ဆုိ၏။

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

မိုးေမွာင္ျခင္း မုိးရြာျခင္း မီးေလာင္ျခင္းေတာင္မွ မျဖစ္ဘူးၿမဲ အံ့ဖြယ္သရဲကုိ ျပျခင္းလည္းေကာင္း။ အေ၀း၌ တည္ကုန္ေသာ စစ္သည္တုိ႔ကုိျပျခင္းလည္း ေကာင္း။ မ်ားစြာေသာအလံ မ်ားစြာေသာသေလးစပါးတုိ႔ကုိ ျပျခင္းလည္းေကာင္း။ တုိက္အိမ္စသည္တုိ႔၏ အက်ိဳးအက်၊အပ်က္အစီးတုိ႔ကုိ ျပျခင္းလည္းေကာင္း။ ပ်က္စီးေသာတုိက္အိမ္စသည္တုိ႔၏ ျပင္ၿပီးအသစ္တုိ႔ကုိျပျခင္းလည္းေကာင္း။ ဤ သုိ႔ ရန္သူေၾကာက္ျခင္းငွာ ´ဣႏၵဇာလ´ဥပါယ္ကုိ စီရင္ရာ၏။

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

မိထိလာျပည္ကုိ စူဠဏီျဗဟၼဒတ္မင္း၊ ေက၀ဋ္ျဗဟၼဏတုိ႔ ဆယ့္ရွစ္အေကၡာ ဘိိနီစစ္တပ္ႏွင့္၀ုိင္းစဥ္ကာလ ၿမိဳ႔ရုိးေပၚတြင္ သေလးစပါးပင္ကုိစုိက္ေစၿပီး သီးေစ ၍ျပျခင္း၊ ၀ါးလုံးအေခါင္း၌ ၾကာေစ့ကုိစုိက္ၿပီးမွ ၾကာရုိးကုိ ႏႈတ္ယူကာ ၀ုိင္းထားသ ည့္စစ္တပ္အတြင္းသုိ႔ ႏႈတ္ယူလာေသာၾကာရုိးကုိ ပစ္ထဲ့၍ျပျခင္း၊တုိ႔သည္ ´ဣႏၵ ဇာလ´ ဥပါယ္တုိ႔ပင္တည္း။

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

ဤဥပါယ္ခုနစ္ပါးတုိ႔တြင္ သာမ၊ဒါန၊ဒ႑၊ေဘဒ ဤေလးပါးတုိ႔ကုိ ဥပါယ္ ႀကီးေလးပါး။ မာယာ၊ဥေပကၡာ၊ ဣႏၵဇာလ ဤသုံးပါးတုိ႔ကုိ ဥပါယ္ငယ္သုံးပါးတုိ႔ဟူ ၍ အခ်ိဳ႕ေသာက်မ္းတုိ႔၌ဆုိကုန္၏။

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

အဘိဓါန္ဋီကာ၌ကား မာယာႏွင့္ဥေပကၡာသည္ဒ႑ဥပါယ္အတြင္း၌၀င္၏။ ဣႏၵဇာလဥပါယ္သည္ ေဘဒဥပါယ္ အတြင္း၌၀င္၏။ ထုိ႔ေၾကာင့္ ဥပါယ္ႀကီးေလး ပါးဆုိလွ်င္ပင္ ဥပါယ္ငယ္သုံးပါးၿပီးသည္ဟု ဆုိ၏။

က်မ္းကုိး ...
ရာဇဓမၼသဂၤဟ ႏွာ-၂၃၇
၂၂။ မဟာနိပါတ၊ ဥမဂၤဇာတက ႏွာ-႒-၆-၂၄၆
အဘိဓါန္ဋီကာ၊ ၂။ ဘူက႑။ ၄။ စတုဗၺဏ္ဏ၀ဂၢ ႏွာ-၂၄၃

(၆) ဥေပကၡာ ဥပါယ္

noreply@blogger.com (ANYUNT) — Fri, 29 Jan 2010 17:05:00 +0000

(6). The device of unconcern (upekkhā)

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

ဥေပကၡာမည္ေသာဥပါယ္သုံးပါးရွိသည္ကုိလည္း ၎နီတိက်မ္း၌ ဤသုိ႔ဆုိ ၏။

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

နည္းဥပေဒမဟုတ္ဘဲ မသင့္မေလွ်ာ္သည္ကုိ ရန္သူတုိ႔ျပဳရာ၌လည္း ေကာင္း။ ရန္သူတုိ႔ပ်က္စီးရာ၌ လည္းေကာင္း။ ရန္သူတုိ႔အတုိက္ခံရရာ၌လည္း ေကာင္း။ အျပစ္ျဖစ္ျခင္းကုိ မတားမျမစ္ လ်စ္လ်ဴရႈျခင္းတည္း။ ဤသုိ႔ဥေပကၡာ ဥပါယ္ကုိသိေသာပညာရွိတုိ႔သည္ ´ဥေပကၡာ´ကုိသုံးပါးအျပားရွိ၏ဟု သိအပ္ကုန္၏။

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

အဓိပၸါယ္ကား။ ။ မသင့္မတင့္ နည္းဥပေဒမဟုတ္မမွန္ ရန္သူတုိ႔ျပဳရာ၌ မတားမျမစ္ လ်စ္လ်ဴရႈျခင္း။ ရန္သူတုိ႔ ပ်က္စီးရာ၌ ပ်က္စီးရာပ်က္စီးေၾကာင္းကုိ မတားမျမစ္ လ်စ္လ်ဴရႈျခင္း။ ရန္သူျဖစ္သူကုိ အျခားသူတုိ႔က စစ္တုိက္လွ်င္ စစ္ထုိးေသာသူတုိ႔ကုိ ေျပၿငိမ္းေအာင္မေျပာမဆုိ လ်စ္လ်ဴရႈျခင္း ဤသုံးပါးတုိ႔သည္ ဥေပကၡာဥပါယ္မည္၏ ဟူလုိ…

(၅) မာယာ ဥပါယ္

noreply@blogger.com (ANYUNT) — Fri, 29 Jan 2010 12:45:00 +0000

(5). The device of illusion (Māyā)

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

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

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

နတ္္ရုပ္၊တုိင္းေခါင္းတုိ႔၌၀င္ေနေသာလူတုိ႔ျဖင့္ သြားလာျပဳက်င့္ျခင္းလည္း ေကာင္း။ မိန္းမအ၀တ္၀တ္ေသာ ေယာကၤ်ားလည္းေကာင္း။ ညဥ့္အခါ၌ မျဖစ္စဖူး အံ့ဖြယ္သရဲကုိျပျခင္းလည္းေကာင္း။ အခ်ိဳ႕ေသာအရပ္၌ လူေသကုိဖုတ္သြင္းျခင္း လည္းေကာင္း။ ေျမဘုတ္ဘီးလူး၊ နတ္တုိ႔၏ အဆင္းသဏၭာန္လည္းေကာင္း။ ဤသုိ႔ အစရွိေသာမာယာကုိ လူ၌ျဖစ္ေသာမာယာဟု သိအပ္။ လူတုိ႔ျပဳက်င့္နုိင္၏။

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

အလုိရွိတုိင္းေသာ ပုံသဏၭာန္ကုိေဆာင္ျခင္းလည္းေကာင္း။မလႊတ္အပ္ေသာလက္နက္မုိး၊ လႊတ္အပ္ေသာ လက္နက္မုိး၊ ေက်ာက္ခဲမုိးရြာျခင္းလည္းေကာင္း။ အမိုက္အေမွာင္၌ပုန္းေအာင္းျခင္းလည္းေကာင္း။ ဤသုိ႔ အစရွိေသာမာယာတုိ႔ ကုိလည္း လူ၌ျဖစ္ေသာမာယာဟု သိအပ္၏။

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

အဓိပၸါယ္ကား။ ။ ´မာယာ´မည္ေသာဥပါယ္သည္ လူတုိ႔ျပဳလုပ္နုိင္ေသာ ဥပါယ္၊ နတ္တုိ႔သာျပဳလုပ္နုိင္ေသာ ဥပါယ္ဟူ၍ ႏွစ္မ်ိဳးရွိ၏။

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

ထုိႏွစ္မ်ိဳးတုိ႔တြင္ လူတုိ႔ျပဳလုပ္နုိင္ေသာဥပါယ္သည္လည္း ပကတိလူတုိ႔ ျပဳ လုပ္နုိင္ေသာမာယာ၊ အင္း၊အုိင္၊ မႏၱာန္၊မႏၱရား၊ေဆး၀ါးတုိ႔ျဖင့္ ျပဳလုပ္နုိင္ေသာမာ ယာ ဟူ၍ႏွစ္မ်ိဳးရွိ၏။

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

ဤႏွစ္မ်ိဳးတုိ႔တြင္ နတ္ရုပ္အေခါင္း၊ဘုရားဆင္းတုအေခါင္း၊ တုိင္ေခါင္း၊ သစ္ေခါင္းတုိ႔၌ ၀င္ေန၍ အနားသုိ႔ လာေရာက္သူမ်ားကုိလည္းေကာင္း၊ တင္ၾကား ပ,သရန္လာေသာသူတုိ႔ကုိလည္းေကာင္း၊ အလုိရွိရာ ေျပာဆုိ ေစျခင္း။ မိန္းမႏွင့္တူ ေသာေယာက်ၤားကုိ မိန္းမလုိ၀တ္ဆင္ေစ၍ ေယာကၤ်ားတုိ႔မ၀င္နုိင္၊ မိန္းမတုိ႔သာ ၀င္ခြင့္ ရနုိင္ေသာ အရပ္မ်ားသုိ႔ ေစလႊတ္ေထာက္လွမ္းျခင္း။ ညဥ့္အခ်ိန္ခါမဲ့၌ တစ္ ဖက္ရန္သူထိတ္လန္႔ေအာင္ မျဖစ္ဘူးၿမဲအံ့ဖြယ္သရဲ အတိတ္နိမိတ္တုိ႔ကုိ ျဖစ္ ေစျခင္း၊ ေျမဘုတ္ဘီလူးရုပ္ပုံသဏၭာန္တုိ႔ကုိ ျပဳလုပ္၍ ညဥ့္အခါ၀ယ္ ရန္သူတုိ႔၏ ၿမိဳ႕တြင္း၊တပ္တြင္း၌ ထိတ္လန္႔ေအာင္ျပျခင္း။ ဤသုိ႔အစရွိေသာမာယာတုိ႔ကား ပကတိလူတုိ႔ျပဳလုပ္နုိင္ေသာ မာယာတုိ႔တည္း။

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

အလုိရွိတုိင္း နာနာဘာ၀၊ အင္း၊ အုိင္၊ မႏၱရား၊ ေဆး၀ါး၊ပေယာဂတုိ႔ျဖင့္ ေက်းေယာင္၊ က်ားေယာင္ေဆာင္ျခင္း အစရွိေသာ ရုပ္ေျပာင္း၊ရုပ္လႊဲ၍ အလုိရွိ ရာအရပ္သုိ႔၀င္ေရာက္ကာ အလုိရွိရာအမႈကုိ ျပဳလုပ္ျခင္း။ ရန္သူတုိ႔၏ ၿမိဳ႕ရြာ၌ လက္နက္မိုး၊ ေက်ာက္ခဲမုိးအစရွိသည္တုိ႔ကုိ ရြာေစျခင္း ဤသို႔အစရွိေသာမာယာ တုိ႔ကား ပကတိလူတုိ႔ မျပဳလုပ္နုိင္။ အင္း၊အုိင္၊မႏၱရား၊ေဆး၀ါးတတ္သူတုိ႔သာ ျပဳ လုပ္နုိင္ေသာမာယာတုိ႔တည္း။

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

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

ဥေတနမင္းကုိစစ္တုိက္၍ေအာင္နုိင္မည္မထင္ေသာေၾကာင့္ စ႑ပေဇၨာတမင္းသည္ ဥေတနမင္းအလုိရွိရာသုိ႔ လုိက္ကာ စက္ယႏၱယားျဖင့္ ဆင္ျဖဴရုပ္လုပ္ၿပီး ဆင္၀မ္းတြင္း၌စက္ကုိ လူလွည့္ေစလွ်က္ သြားလာက်က္စားပုံႏွင့္ ျပသည္ကုိ ဥေတနမင္းၾကားလွ်င္ မင္းကုိယ္တုိင္ ဆင္ျဖဴကုိဖမ္းဆီးမည္ဟု လုိက္ရာ တျဖည္း ျဖည္းေသြးေဆာင္ ျမွားေခၚျခင္းျဖင့္ စ႑ပေဇၨာတမင္းလက္သုိ႔ ဥေတနမင္း က်ေရာက္အဖမ္းခံရသည္ကား ´မာယာ´မည္ေသာ ဥပါယ္ျဖင့္ ျပဳလုပ္၍ ရန္ကုိ ေအာင္ျခင္းပင္တည္း။

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

သိ၀ိမင္းႀကီး ဥမၼာဒႏၱီကုိျမင္၍ စိတ္ေဖာက္ျပန္သြားရာ၊ ယခုမင္းႀကီး၏ စိတ္ ေဖာက္ျပန္ျခင္း ေပ်ာက္ကင္းေအာင္ မည္ကဲ့သုိ႔ျပဳလုပ္ရမည္ကုိ နတ္ေစာင့္သည့္ သစ္ပင္မွာ နတ္ကုိသြား ေမးရလွ်င္ နတ္ကေျပာပါလိမ့္မည္ဟု စစ္သူႀကီးကုိယ္တုိ င္ မင္းႀကီးထံ၀င္၍ တင္ေလွ်ာက္သည္။

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

နတ္ေစာင့္သည့္သစ္ပင္အေခါင္းတြင္း၌ စစ္သူႀကီး ယုံၾကည္ေလာက္သူကုိ သြင္းထား၍ ေမးေစရာ၊ စစ္သူႀကီး မယား ဥမၼာႏၱီကုိ သိ၀ိမင္းႀကီးသုိ႔ ဆက္သလွ်င္ မင္းႀကီး၏စိတ္ေဖာက္ျပန္ျခင္း ေပ်ာက္ကင္းလိမ့္မည္ဟု ေျပာဆုိ သည့္အရာမ်ားလည္း ´မာယာ´မည္ေသာဥပါယ္ပင္ ျဖစ္သည္။

က်မ္းကုိး ...
ရာဇဓမၼသဂၤဟ၊ ႏွာ-၂၃၄-၅
ဓမၼပဒအ႒ကထာ၊ ၂။အပၸမာဒ၀ဂၢ၊ ၁။ သာမာ၀တီ၀တၳဳ ႏွာ ႒-၁.၁၂၄
ဇာတကအ႒ကထာ၊ ၁၈။ ပဏ္ဏာသနိပါတ္၊ (၅၂၇) ၂။ ဥမၼာဒႏၱီဇာတ္ ႏွာ-႒-၅. ၂၂၈/၂၄၀

(၄) ဒ႑ဥပါယ္

noreply@blogger.com (ANYUNT) — Thu, 28 Jan 2010 08:00:00 +0000

(4). The device of punishment (Danda)

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

ဒ႑ဥပါယ္ကုိလည္း သုံးပါးရွိ၏ဟု က်မ္းတုိ႔၌ဆုိ၏။

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

အထင္အရွားတုိက္ခုိက္သတ္ျဖတ္ျခင္း၊ လွ်ိဳ႕၀ွက္တုိက္ခုိက္သတ္ျဖတ္ျခင္း လည္းေကာင္း။ ႏွိပ္စက္လုိ ဒဏ္ေပး လုိေသာသူ၏ အက်ိဳးစီးပြါး၊ ဥစၥာပစၥည္းကုိ သိမ္းယူျခင္းလည္းေကာင္း။ ထုိ႔အတူသာလွ်င္၊ ေႏွာင္ဖြဲ႔ျခင္း၊ ရုိက္ႏွက္ ျခင္း အစရွိ သည္တုိ႔ျဖင့္ ပင္ပန္းေစျခင္းလည္းေကာင္း။ဤသုိ႔´ဒ႑´ဥပါယ္အစီအရင္ကုိ သိကုန္ေသာသူတုိ႔ သည္ ´ဒ႑´ဥပါယ္ကုိ သုံးပါးအျပားရွိ၏ဟု သမုတ္အပ္ကုန္၏။

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

ဤသုံးပါးတုိ႔တြင္ သတ္ျခင္း၀ဓမည္ေသာ ´ဒ႑´ဥပါယ္သည္ကား … အ ထင္အရွားသတ္ျခင္း ´ပကာသ၀ဓ´၊ လွ်ိဳ႕သတ္ျခင္း´အပကာသ၀ဓ´ဟု ႏွစ္ပါး အျပားရွိ၏။ ´ဒ႑´ဥပါယ္ဟူသည္ကား… ႏိုင္နင္းေလာက္ ေသာရန္သူ ကုိ ေစာ္ကား ရုိင္းပ်ရာမွာ ေၾကာက္ရြံ႕ေအာင္ ႏွိမ္နင္း ဖ်က္ဆီးဒဏ္ေပးျခင္းတည္း။

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

ဤ´ဒ႑´ဥပါယ္အရာ၌-ေပးသင့္ေပးထုိက္ေသာအျပစ္အားေလွ်ာ္စြာသာ ေပးရမည္။သတ္သင့္သူကုိသတ္။ ဥစၥာပစၥည္း သိမ္းသင့္သူကုိ သိမ္း။ေႏွာင္ဖြဲ႔ျခင္း၊ ရုိက္ႏွက္ျခင္း၊ေထာင္တန္းအက်ၪ္းထားျခင္း ျပဳသင့္သူကုိျပဳ။ ဤသုိ႔အျပစ္အား ေလွ်ာ္စြာျပဳရာသည္။

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

အျပစ္မရွိသူကုိလည္း အျခားသူတုိ႔ေျပာစကားကုိ ယုံၾကည္၍လည္းေကာင္း၊ အျခားသူတုိ႔ေပးေသာ လက္ေဆာင္ ပဏ္ဏာကုိယူ၍လည္းေကာင္း၊ မိမိအေလ်ာက္ ေဒါသအမ်က္ထြက္၍လည္းေကာင္း၊ ဒဏ္မေပးထုိက္သူကုိ ဒဏ္မေပးသင့္။

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

အဘယ့္ေၾကာင့္နည္းဟူမူ-ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ေပးလွ်င္ ျပစ္ဒဏ္ေပးေသာသူသုိ႔ ျပစ္ဒဏ္ ဆယ္ပါး ျပန္၍ေရာက္တတ္ေသာေၾကာင့္တည္း။

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

တိတၳိတုိ႔ေပးေသာအသျပာတစ္ေထာင္ကုိယူ၍ အရွင္ေမာဂၢလာန္ကုိသတ္ ေသာခုိးသားငါးရာကုိ ေကာသလမင္း ႀကီးက ဖမ္းဆီးကာ ယင္းတုိ႔သတ္ေၾကာင္း ကုိ ျမတ္စြာဘုရားၾကားေတာ္လွ်င္ ခ်စ္သားေမာဂၢလာန္ကုိ ခုိးသား ငါးရာတုိ႔က ဒဏ္ေပးေသာေၾကာင့္ ဤခုိးသားငါးရာတုိ႔၌ ဒဏ္ဆယ္ပါးေရာက္သည္ဟု ဓမၼပဒ ပါဠိေတာ္တြင္ ဤသုိ႔ေဟာေတာ္မူသည္။

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

မျပစ္မွားအပ္ကုန္ေသာ၊ ဒဏ္မေပးထုိက္ကုန္ေသာပုဂၢိဳလ္တုိ႔၌ ျပစ္ဒဏ္ေပးကာ ျပစ္မွားေသာသူသည္ ဆုိလတၱံ႕ ေသာျပစ္ဒဏ္ဆယ္ပါးတုိ႔တြင္ တစ္စုံတစ္ခုေသာ ျပစ္ဒ ဏ္သုိ႔ လွ်င္စြာသာလွ်င္ ေရာက္တတ္၏။

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

ၾကမ္းတမ္းေသာေရာဂါေ၀ဒနာသုိ႔လည္းေကာင္း။ ပစၥည္းဥစၥာဆုံးရႈံးျခင္းသုိ႔ လည္းေကာင္း။ ကုိယ္ခႏၶာက်ိဳးပဲ့ ပ်က္စီးသုိ႔လည္းေကာင္း။ ျပင္းထန္ေသာ အနာဆုိးျဖစ္ ျခင္းသုိ႔လည္းေကာင္း ေရာက္တတ္ျဖစ္တတ္၏။ မင္းေဘးမင္းဒဏ္သုိ႔လည္းေကာင္း။ ျပင္းထန္ေသာမဟုတ္မမွန္ စြပ္စြဲျခင္းသုိ႔လည္း ေကာင္း။ ေဆြမ်ိဳးမိတ္သဂၤဟ တုိ႔ ကုန္ခန္းသုိ႔လည္းေကာင္း။ စည္းစိမ္ဥစၥာ ပ်က္စီးသုိ႔ လည္းေကာင္း ေရာက္တတ္၏။ ထုိမွတစ္ပါး၊ ျပစ္ဒဏ္ မေပးထုိက္သူကုိ ျပစ္ဒဏ္ေပးေသာသူ၏ အိမ္ရာတုိ႔ကုိ တလင္းျဖစ္ ေအာင္သုတ္သင္တတ္ေသာေၾကာင့္ ပါ၀ကမည္ေသာမီး ေလာင္ကၽြမ္းတတ္၏။ ျပစ္ဒဏ္ ထုိက္သည္ မထုိက္သည္ကုိဆင္ျခင္နုိင္ေသာ ပညာမရွိေသာ၊ ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ေပးေသာသူသည္ ကုိယ္ခႏၶာပ်က္ေႁကြစုေတၿပီးေနာက္ ငရဲသုိ႔ေရာက္ရ၏။

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

ထုိ႔ေၾကာင့္ျပစ္ဒဏ္ေပးေသာအေသာအရာကုိ အလြန္စဥ္းစားဆင္ျခင္အပ္၏။ အျခားသူမ်ားထက္ အစုိးရ၊မင္း၊ မွဴးမတ္တုိ႔သည္ မ်ားစြာေသာသူတုိ႔ကုိ ျပစ္ဒဏ္ေပးနုိင္ ေသာေၾကာင့္ သာလြန္၍စဥ္းစားဆင္ျခင္အပ္၏။

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

(၁) ဆုေပးျခင္း၊ (၂) ျပစ္ဒဏ္ခ်မွတ္ျခင္း၊ (၃) ကဲ့ရဲ႕ျခင္း၊ (၄) ခ်ီးမြမ္းျခင္း၊ (၅) ႏွိမ္ခ်ျခင္း၊ (၆) ခ်ီးေျမွာက္ျခင္း-ဤေျခာက္ပါးေသာအရာတုိ႔၌ အစုိးရ၊ မင္း၊ မွဴးမတ္တုိ႔ သည္ အလြန္စဥ္းစားဆင္ျခင္အပ္၏။

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

ျပစ္ဒဏ္မေပးထုိက္သူကုိ ျပစ္ဒဏ္ခ်မွတ္လွ်င္ ဆုိခဲ့ေသာျပစ္ဒဏ္ဆယ္ပါးေရာက္ သည္သာမက ၾကားျမင္သမွ် လူတုိ႔ကလည္း ထုိျပစ္ဒဏ္ခ်မွတ္သူကုိ အလြန္မုန္းထား ျခင္း ျဖစ္တတ္သည္။

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

ဆုမေပးသင့္သူကုိ ဆုေပးျပန္လွ်င္လည္း အရည္တူလူတုိ႔ စိတ္ပ်က္တတ္သည္။

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

ကဲ့ရဲ႕ျခင္း၊ခ်ီးမြမ္းျခင္း၊ ႏွိမ္ခ်ျခင္း၊ခ်ီးေျမွာက္ျခင္းတုိ႔ကုိလည္း ဤနည္းအတူ ႏွလုံး သြင္းအပ္၏။

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

ထုိ႔ေၾကာင့္။ ။´ရာဇာ န သာဓု အနိသမၼကာရီ´ျပစ္ဒဏ္ေပးျခင္းအစရွိေသာ ေျခာက္ပါးတုိ႔ကုိ မဆင္မျခင္ မၾကည့္ မရႈျပဳေလ့ရွိေသာမင္းသည္ မေကာင္း။ ဟူ၍ေဟာ ေတာ္မူသည္။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑၊ ၄။ စတုဗၺဏ္ဏ၀ဂၢ ႏွာ-၂၄၂
ဓမၼပဒပါဠိေတာ္၊ ၁၀။ဒ႑၀ဂၢ၊ ဂါထာ ၁၃၇။ ႏွာ-၃၃
(ပ) ဇာတကပါဠိေတာ္။ စတုကၠနိပါတ၊ ၃၃၂။ ရထလ႒ိဇာတ္ ႏွာ-၁-၁၀၉

EASY ROMANTIC LOVE POEM

noreply@blogger.com (ANYUNT) — Wed, 27 Jan 2010 03:50:00 +0000

2010 English Myanmar Calendar Poems

noreply@blogger.com (ANYUNT) — Tue, 26 Jan 2010 18:21:00 +0000

(၃) ေဘဒ ဥပါယ္

noreply@blogger.com (ANYUNT) — Tue, 26 Jan 2010 12:13:00 +0000

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

According to the Kamandaki Nīti as well as the Abhidhānappadīpika Commentary , the bheda upāya has its own three modes:

´ေဘဒ´ဥပါယ္သုံးပါးရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း၊ အဘိဓါန္ဋီကာ တုိ႔တြင္ ဆုိသည္။

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

ကုန္းေခ်ာေသာစကားကုိ ေျပာဆုိ၍ ညီၫြတ္ေနသူတုိ႔ အခ်င္းခ်င္း ခ်စ္ခင္ စုံမက္ျခင္းကုိ ပယ္ရွားျခင္းလည္း ေကာင္း။ ထိုမွတစ္ပါး၊ အခ်င္းခ်င္းညီၫြတ္သူတုိ႔ တြင္ အခ်ိဳ႕ေသာသူတုိ႔ကုိ အခ်င္းခ်င္းခ်စ္ခင္စုံမက္ ေနသည္ ထက္ ကုိယ့္ကုိ ခ်စ္ခင္စုံမက္ ရႊင္လန္းလာေအာင္ ျပဳလုပ္ျခင္းလည္းေကာင္း။ သူအက်ိဳးရွိခုိက္ျဖစ္၍သာ ယခု အသင့္အတင့္ျပဳသည္၊ ေနာင္ခါသ႔ူအလုိျပည့္လွ်င္ သင့္ကုိဖ်က္ဆီး လိမ့္မည္ဟု ေျခာက္လွန္႔ျခင္းလည္းေကာင္း။ ဤ´ေဘဒ´ဥပါယ္ကုိ ဤသုိ႔သုံးပါး အျပားရွိ၏ဟု ေဘဒဥပါယ္ကုိသိကုန္ေသာ ပညာရွိတုိ႔သည္ သိမွတ္အပ္၏။

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

´ေဘဒ´ဥပါယ္ဟူသည္ကား မုခ်ဆတ္ဆတ္ ပိသုဏ၀ါစာပင္တည္း။ သုိ႔ျဖစ္၍ သာသနာေတာ္ က်န္းဂန္တုိ႔၌ လာေသာ ပိသုဏ၀ါစာ၏ အဂၤါေလးပါးကုိ လည္း မွတ္အပ္၏။

Regarding the four types of pisunavācā, it is said in the Dhammasingani Atthakathā and other commentaries:

ပိသုဏ၀ါစာ အဂၤါေလးပါးကုိ အ႒သာလိနီအစရွိေသာ အ႒ကထာတုိ႔၌ဆုိ ၏။

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

ထုိ၀စီကံေလးပါးတုိ႔တြင္ ညစ္ႏြမ္းေသာစိတ္ယုတ္မာရွိေသာသူ၏ သူတစ္ ပါးတုိ႔ကုိ အသင္းအပင္း ကြဲျပားျခင္းငွာ လည္းေကာင္း၊ မိမိကုိ ခ်စ္ေစလုိျခင္းငွာ လည္းေကာင္း၊ကုိယ္မႈ၊ႏႈတ္မႈတုိ႔၌ျဖစ္ေသာ လုံ႔လ၀ီရိယသည္ ျဖစ္ေစအပ္ေသာ ေစတနာသည္ ပိသုဏ၀ါစာမည္၏။ (ဤအရာ၌ ၀ါစာသည္ စကားဟူေသာ အနက္ကုိမေဟာ၊ ေစတနာေစတသိက္ကုိ ေဟာသည္ဟု မွတ္ပါ။)

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

ထုိပိသုဏ၀ါစာသည္ ၿဖိဳခဲြခံရေသာ အသင္းအပင္း အဖြဲ႔အစည္းက ဂုဏ္ ငယ္လွ်င္ အျပစ္ေသး၏။ ဂုဏ္ျမင့္လွ်င္ အျပစ္ႀကီးမား၏။

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

ေဟာၾကားေတာ္မူအပ္ေသာ ၀ိနည္းေတာ္အားျဖင့္ ရဟန္းသံဃာတုိ႔သည္ အေပါင္းအစုျပဳ၍ အမႈမ်ိဳးမ်ိဳးကုိ ေဆာင္ရြက္ရသည္။ ထုိ႔ေၾကာင့္ အေပါင္းအစုကို ´သံဃာ´ဟုေခၚသည္။

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

ေလာက၌အေပါင္းအစု အသင္းအဖြဲ႔တုိ႔တြင္ ဤသံဃာေတာ္ဟူေသာ အဖြဲ႔အစည္းသည္ ဂုဏ္အႀကီးဆုံးျဖစ္၍၊ ယင္းသံဃာ၏ ညီၫြတ္ျခင္းကုိ ၿဖိဳခြဲလွ်င္ သံဃေဘဒကကံထုိက္၏။

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

ေသသည့္ေနာက္ ဘ၀မျခားဘဲ အပါယ္သုိ႔ဧကန္ေရာက္တတ္ေသာ အာနႏၱရိယကံျဖစ္၍ အျပစ္အႀကီးဆုံးျဖစ္၏။

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

ပိသုဏ၀ါစာ၏ အေၾကာင္းအေထာက္ပံ့တုိ႔သည္ကား။ ။ ၿဖိဳခြဲအပ္ေသာ တစ္ပါးေသာအေပါင္းအစုျဖစ္ျခင္း၊ ´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ဤအေပါင္းအစုျပဳေသာသူတုိ႔သည္ တစ္ကြဲ တစ္ျပားစီ အသီးသီး ျဖစ္ကုန္လတၱံ႔ဟု ကြဲျပားမႈကုိ ဦးစားေပးျခင္းလည္းေကာင္း။

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

´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ငါ့ကုိခ်စ္ခင္၊ အကၽြမ္း၀င္လတၱံ႔ဟု မိမိကုိ ခ်စ္ေစ လုိျခင္းလည္းေကာင္း။

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

ထုိ´ေဘဒ´ဥပါယ္ႏွင့္ေလွ်ာ္ေသာ လုံ႔လ၀ီရိယလည္းေကာင္း။ ထုိခြဲအပ္ ေသာ အဖြဲ႔အစည္း၏ ကြဲေအာင္ျပဳ လုပ္ေသာ အနက္အဓိပၸါယ္ကုိသိျခင္းလည္း ေကာင္း။ ဤေလးပါးတုိ႔သည္ စင္စစ္ေသာ္ကား တစ္ပါးေသာသူတုိ႔ ကြဲျပားမႈမရွိ ေသာ္၀စီကံပ်က္စီးျခင္း(ကမၼပထ)မျဖစ္။ ကြဲျပားမွသာ ၀စီကံပ်က္စီးျခင္း (ကမၼ ပထ) ေျမာက္သည္။ (ဤေဘဒဥပါယ္ဟူသည္- အင္အားတူလွ်က္ အသင္းအပင္း ညီၫြတ္လွေသာေၾကာင့္ မေအာင္ျမင္နိုင္ေလာက္ ေသာ ရန္သူကုိ ျပဳလုပ္ရန္ဥပါ ယ္တည္း။)

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

ကြဲျပားေအာင္ျပဳလုပ္ရာ၌ ဆုိခဲ့ၿပီးသည့္အတုိင္း ျပဳလုပ္ရန္ႏွစ္မ်ိဳးရွိသည္။ႏွစ္မ်ိဳးဟူ ေသာ္ကား- အသင္းအပင္းညီၫြတ္ေသာေၾကာင့္ အားေကာင္း၍ မေအာင္နုိင္ေလာက္ ရာ၌ အခ်င္းခ်င္းစိတ္ပ်က္ၾက၍ ကြဲျပားေအာင္ျပဳလုပ္ရန္တစ္နည္း။

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

အသင္းအပင္းတြင္ ဩဇာႀကီးသူ တစ္ေယာက္ႏွစ္ေယာက္ရွိသည္ကုိ ကုိယ့္ဘက္ သုိ႔ပါေအာင္ ကုိယ့္ကုိ ခ်စ္ေအာင္ျပဳလုပ္ရန္ တစ္နည္းဟု ႏွစ္နည္းရွိသည္။

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

ကြဲေအာင္ျပဳလုပ္ပုံကား။ ။ ဆုိခဲ့ၿပီးသည့္အတုိင္း သုံးနည္းပင္တည္း။ ဤသုံးနည္း တုိ႔တြင္ တစ္နည္းနည္းျဖင့္ ကြဲေအာင္ျပဳလုပ္ရလိ္မ့္မည္။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။စတုဗၺဏ္ဏ၀ဂၢ ႏွာ-၂၄၂
ဓမၼသဂၤဏီအ႒ကထာ၊ ကာမာ၀စရကုသလပဒဘာဇနိယ၊ အကုသလကမၼပထကထာ ႏွာ-႒-၁၄၂
သီလကၡႏၶအ႒ကထာ၊ ၁။ ျဗဟၼဇာလသုတ္ ႏွာ-႒-၁-၇၃
နိဒါန၀ဂၢအ႒ကထာ၊ ၃။ဓါတုသံယုတ္၊ ၃-၅။ ပၪၥသိကၡာပဒသုတ္ ႏွာ-႒-၂-၁၃၆
မဟာနိေဒၵသအ႒ကထာ၊ ၂။ ဂုဟ႒ကသုတ္ ႏွာ-႒-၁၀၀
အဂၤုတၱရနိကာယ၊ ဒသကပါဠိ၊ ၄။ ဥပါလိ၀ဂၢ၊ ၉။ ပ.အာနႏၵသုတ္ ႏွာ-၃-၃၁၆
ဋီကာေက်ာ္ပါဠိ ႏွာ-၇၃
ဥပရိပဏ္ဏာသအ႒ကထာ၊ ၄။၀ိဘဂၤ၀ဂၢ၊ ၁၂။ဒကၡိဏာ၀ိဘဂၤသုတ္ ႏွာ-႒-၄-၂၂၅
နိဒါန၀ဂၢအ႒ကထာ၊ ၄။ေမဃိယ၀ဂၢ၊ ။ ေဂါပါလကသုတ္၊ ႏွာ-႒-၂၁၈
အႏုဒီပနီပါဌ။ ၁။ စိတၱသဂၤဟအႏုဒီပနာ ႏွာ-၂၅

(၂) ဒါနဥပါယ္

noreply@blogger.com (ANYUNT) — Tue, 26 Jan 2010 07:41:00 +0000

(2). The device of giving away (Dāna)

The dāna upāya also has five separate modes, described in the Kamandaki Nīti and in the Abhidhanappadipika commentary as follows:

´ဒါန´ဥပါယ္လည္း ငါးပါးအျပားရွိ၏ဟု ကာမႏၵကီနီတိက်မ္း ႏွင့္ အဘိဓါန္ဋီကာ တုိ႔တြင္ ေအာက္ပါအတုိင္း ဆုိ၏။

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

အယုတ္၊အလတ္၊အျမတ္ျဖစ္ေသာ ေရာက္ၿပီးရၿပီးေသာ ၿမိဳ႕ရြာ၊ ဥစၥာကုိစြန္႔ လႊတ္ေပးကမ္းျခင္းလည္းေကာင္း၊ ထုိမွတစ္ပါး တု႔ံျပန္၍ေပးျခင္းလည္းေကာင္း၊ မိမိ၏ဥစၥာပစၥည္း တစ္စုံတစ္ခုကုိယူေသာ သူအား သင္ အခုလုိ လက္ခံယူငင္ သည္ကုိ ငါ၀မ္းေျမာက္ပါ၏ဟု ခ်ီးမြမ္းျခင္းလည္းေကာင္း၊ မျဖစ္မေပၚဘူးေသာ အထူးအဆန္း အသစ္ျဖစ္ေသာ အသုံးအေဆာင္ အထည္အလိပ္တစ္ခုခုကုိ လက္ ေဆာင္ေပးျခင္းလည္းေကာင္း၊ ေပးလုိသူ ကုိယ္တုိင္ ယူေစျခင္းလည္းေကာင္း၊ ေပးထိုက္ေသာေႁကြးၿမီကုိ ေလွ်ာ္ပစ္ျခင္းလည္းေကာင္း၊ ဤသုိ႔ ´ဒါန´ ဥပါယ္ကုိ ငါးပါး အျပားရွိ၏ဟု သိအပ္၏။

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

အင္အားတူလွ်က္ လုိခ်င္မက္ေမာတတ္ေသာ ရန္သူကုိလည္းေကာင္း၊ ကုိယ့္ထက္အင္အားႀကီးေသာ ရန္သူကုိ လည္းေကာင္း၊ ဤ´ဒါန´ဥပါယ္ျဖင့္ အသုံးခ်အပ္၏။

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

ဤငါးပါးတုိ႔တြင္ တစ္စုံတစ္ခုေသာအထူးအဆန္း၀တၳဳကုိ တုိက္ရုိက္ေပး ျခင္း၊ အထူးအဆန္း အသစ္ျဖစ္ေသာ ၀တၳဳကုိ ေပးလုိေသာသူေရွ႕၌ လုိခ်င္ေအာင္ ျပသေျပာဆုိၿပီး ကုိယ္တုိင္ယူေစျခင္း၊ ဤႏွစ္ပါးကုိ အဂၤါတစ္ခုဟု ယူမွတ္ရမည္။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑၊ ၄။ စတုဗၺဏ္ဏ၀ဂၢ၊ ႏွာ-၂၄၃

(၁) သာမဥပါယ္

noreply@blogger.com (ANYUNT) — Mon, 25 Jan 2010 18:47:00 +0000

(1). The device of agreement (Sāma)

Among these seven, the device of Sāma has five modes. This is stated in the books of Nīti and also in the Abhidhanappadipika Commentary.

ထုိခုနစ္ပါးတုိ႔တြင္ ´သာမ´ဥပါယ္၌ ငါးပါးျပား၏ဟု နီတိက်မ္းႏွင့္ အဘိဓါန္ဋီကာ က်မ္းတုိ႔တြင္ ဆုိ၏။

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

ေစ့စပ္လုိေသာသူႏွစ္ဦးတုိ႔အခ်င္းခ်င္း တစ္ဦးကုိတစ္ဦး ေပးကမ္း မ,စ ဘူးေသာ ေက်းဇူးတုိ႔ကိုလည္းေကာင္း၊ ေစ့စပ္လုိေသာသူ၏ဂုဏ္ေက်းဇူး လုပ္ေဆာင္ေသာအမႈတို႔ ၌ လည္းေကာင္း၊ေကာင္းျခင္းကုိ ေျပာဆုိျခင္း လည္းေကာင္း၊ ညီၫြတ္ေစ့စပ္ရျခင္း၏ ဂုဏ္ေက်းဇူးကုိ ေကာင္းစြာေျပာၾကားျခင္းလည္းေကာင္း၊ အေစ့ အစပ္ညီၫြတ္ၿပီးေနာင္ အခါ၌ မည္၍မည္မွ်အက်ိဳးရွိမည္ဟု ခ်ီးမြမ္းျခင္းကုိျပျခင္းလည္းေကာင္း၊ ၾကားကေစ့စပ္ ေစခုိင္းသူ၏ အေျပာေကာင္းျခင္းလည္းေကာင္း၊ ငါသည္ သင္၏အသင္းအပင္းတည္း၊ ဤသုိ႔ေျပာဆုိ၍ မိမိကုိယ္ ကုိ အပ္ႏွံျခင္းလည္းေကာင္း၊ ဤသုိ႔ ´သာမ´ဥပါယ္၌ လုံ႔လ ထုတ္နည္းကုိသိကုန္ေသာ ပညာရွိတုိ႔သည္ ´သာမ´ ဥပါယ္ကုိ ငါးပါးအျပားရွိကုန္၏ဟု သမုတ္အပ္ကုန္၏။

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

ဤ´သာမ´ဥပါယ္တုိ႔တြင္ ေစ့စပ္လုိေသာသူႏွစ္ဦးတုိ႔၏ တစ္ဦးကုိတစ္ဦး ေပးကမ္း မ,စဘူးေသာေက်းဇူးကုိ ေဖာ္ထုတ္ေျပာဆုိျခင္း၊ ေစ့စပ္လုိေသာသူ၌ ရွိေသာ ေကာင္းေသာဂုဏ္ကုိ ခ်ီးမြမ္းျခင္း၊ (ေစ့စပ္လုိသူသည္ လုပ္ေဆာင္အပ္ေသာအမႈကိစၥတုိ႔ ကုိ ခ်ီးမြမ္းျခင္း) မ်ားကုိ ´သာမ´ဥပါယ္တစ္ပါးဟု ယူေလ။

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

အင္းအားတူလွ်က္ အညီၫြတ္အစည္းအၾကပ္ ပ်က္ေသာေၾကာင့္လည္းေကာင္း၊ ရန္သူတုိ႔ရႈံးရာ၌လည္းေကာင္း၊ တစ္ပါးေသာမင္းတုိ႔ႏွင့္ အေစ့အစပ္ညီၫြတ္မႈရလွ်င္ မ်ားစြာအက်ိဳးရွိမည္ကုိ သိျမင္သျဖင့္လည္းေကာင္း၊ ဤအေစ့အစပ္ျပဳျခင္း ´သာမ´ ဥပါယ္ကုိျပဳအပ္၏။ ယင္းသုိ႔ျပဳရာ၌လည္း ဆုိခဲ့ၿပီးေသာ ဤငါးပါးေသာ အျခင္းအရာ တုိ႔ျဖင့္ ျပဳအပ္သည္။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။ စတုဗၺဏ္ဏ၀ဂၢ။ ႏွာ-၂၄၂

၃/ ၈။ ရန္ေအာင္ေၾကာင္းတရား ဥပါယ္ (၇) ပါး

noreply@blogger.com (ANYUNT) — Mon, 25 Jan 2010 17:58:00 +0000

8. Seven means of gaining an advantage

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

ရန္ေအာင္ေၾကာင္းဥပါယ္ခုနစ္ပါးရွိသည္ကုိ ကာမႏၵကီနိတိက်မ္း၊ အဘိဓါန္ဋီကာ က်မ္းတုိ႔၌ ဤသုိ႔ ဆုိသည္။

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

ညီၫြတ္ျခင္း ´သာမ´ဥပါယ္လည္းေကာင္း၊ ေပးကမ္းစြန္႔ႀကဲျခင္း ´ဒါန´ ဥပါယ္ လည္းေကာင္း၊ ညီၫြတ္ေသာ အသင္းအပင္းကုိေသြးခဲြျခင္း ´ေဘဒ´ ဥပါယ္လည္း ေကာင္း၊ ျပစ္ဒဏ္ေပးျခင္း ´ဒ႑´ ဥပါယ္လည္းေကာင္း၊ ဤသုိ႔ေလးပါးအေပါင္းလည္း ေကာင္း၊ မယအသုရာမွလာေသာ လွည့္ပတ္တတ္ေသာ ´မာယာ´ ဥပါယ္လည္း ေကာင္း၊လ်စ္လ်ဴရႈျခင္း ´ဥေပကၡာ´ ဥပါယ္လည္းေကာင္း၊ ရန္သူကုိထိတ္လန္႔ေအာင္ ျပေသာ မ်က္လွည့္ဟူ ေသာ ´ဣႏၵဇာလ´ ဥပါယ္လည္းေကာင္း ဤသုိ႔ဥပါယ္ခုနစ္ပါးရွိ၏ ဟူ၍ ေဟာၾကားအပ္ကုန္၏။

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

´အရိ၀ိဇယံ ဥပဂစၧႏၱိ ဧေတဟီတိ ဥပါယာ´ဟူေသာ ၀စနတၳႏွင့္အညီ ရန္ကုိေအာင္ေၾကာင္းျဖစ္ေသာေၾကာင့္ ဤခုနစ္ပါးတုိ႔သည္ ဥပါယ္ မည္ကုန္၏။

က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑၊ ၄။ စတုဗၺဏ္ဏ၀ဂၢ၊ ႏွာ-၂၄၃/၃၄၄

၃/ ၇။ လက္ရုံးရည္ႏွင့္ ႏွလုံးရည္

noreply@blogger.com (ANYUNT) — Fri, 22 Jan 2010 14:16:00 +0000

7.Martial prowess and mental faculty

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

လက္ရုံးအားထက္ ပညာအားႀကီးေၾကာင္းကုိ ဘီလုံးငွက္၏အႀကံအစည္ျဖင့္ ဆင္ ေျပာင္ႀကီး၏ ေသျခင္းကုိ လည္းေကာင္း၊ဆင္ေျပာင္ႀကီးတုိ႔ကုိ လူတုိ႔သည္ ဖမ္း၍အလုိရွိ ရာ ေစခုိုင္းနုိင္သည္ကုိလည္းေကာင္း ေထာက္ ၍သိအပ္၏။

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

ေဘာဂဗလအစရွိေသာ အားေလးခုထက္ ပညာအားႀကီးေၾကာင္းကုိ တစ္ရာ ေသာမင္းတုိ႔ႏွင့္ေပါင္းစည္း၍ စစ္ထုိးေသာစူဠဏီျဗဟၼဒတ္မင္း၊ေက၀ဋ္ပုဏ္ဏားတုိ႔သည္ မေဟာသဓာသုခမိန္ကုိရႈံးျခင္းကုိ ေထာက္၍ သိအပ္၏။

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

ပညာဟူသည္ ဤအားမ်ားထက္ျမတ္သည္သာမကေသး၊သဒၶါ၊၀ီရိယ၊သတိ၊ သမာဓိ အစရွိေသာ ကုသုိလ္ တရားအေပါင္းတုိ႔ထက္လည္း သာလြန္ကဲျမတ္ေသာ တရား ျဖစ္သည္။

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

ကုသုိလ္တရားအေပါင္းတုိ႔တြင္ ဘုရားအျဖစ္ကုိျဖစ္ေစနုိင္သည္ကား ၀ီရိယ၊သဒၶါ၊ ပညာဟူ၍သုံးပါးရွိကုန္၏။

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

ထုိသုံးပါးတုိ႔တြင္ ၀ီရိယကုိအေလးအျမတ္ အႀကီးအမႈးျပဳ၍ ဘုရားျဖစ္ေအာင္အား ထုတ္ေသာ၀ီရိယာဓိက ဘုရားေလာင္းသည္ဆယ့္ေျခာက္အသေခၤ်ႏွင့္ ကမၻာ တစ္သိန္းရွိ မွ ဘုရားျဖစ္သည္။

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

လွဴဒါန္းေပးကမ္းစြန္႔ႀကဲေသာသဒၶါတရားႏွင့္ျပည့္စုံေသာသဒၶါဓိကဘုရား ေလာင္း သည္ ရွစ္အသေခၤ်ႏွင့္ ကမၻာ တစ္သိန္း ပါရမီျဖည့္မွ ဘုရားျဖစ္သည္။

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

ဗဟုႆုတအတတ္ပညာကုိအေလးျပဳ၍ ဘုရားျဖစ္ေအာင္အားထုတ္ေသာ ပညာ ဓိကဘုရားေလာင္းသည္ ေလးအသေခၤ်ႏွင့္ကမၻာတစ္သိန္း ပါရမီျဖည့္လွ်င္ပင္ ဘုရားျဖစ္ သည္ကုိေထာက္၍သိအပ္၏။

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

မဂ္ဖုိလ္ကုိရေအာင္ျပဳက်င့္ရာ၌လည္း မဂ္ေလးတန္တုိ႔တြင္ ေရွးဦးဆုံးျဖစ္ေသာ ေသာတာပတၱိမဂ္ကုိ သကၠာယ ဒိ႒ိႏွင့္၀ိစိကိစၧာကုိပယ္မွ ရနုိင္သည္။

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

ဤသကၠာယဒိိ႒ိႏွင့္ ၀ိစိကိစၧာကုိလည္း အလွဴေပးျခင္း၊ သီလေဆာက္တည္ျခင္း၊ ကမၼ႒ာန္းေလးဆယ္တုိ႔ကုိ စီးျဖန္းပြါးမ်ားျခင္းျဖင့္ မပယ္နိုင္။ ၀ိပႆနာၪာဏ္ (၁၀) ပါးျဖင့္သာ ပယ္နုိင္သည္။

We have to realise that in this world, just as one relying on a sailing ship or a steam ship will travel faster than a row boat or a paddleboat, so knowledge will go ahead of mere endeavour.
ေလာက၌လည္း ၀ီရိယအရာျဖစ္ေသာ ခတ္ေလွ ေလွာ္ေလွမ်ားထက္လြန္ေသာ ရြက္တုိက္ေသာ ေလွသေဘၤာ၊ မီးသေဘၤာတုိ႔ကုိ ေထာက္၍လုံးလ၀ီရိယထက္ ၪာဏ္ ပညာက သာေၾကာင္းသိသာသည္။

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

သံ၊ ၀ါး၊ ပုိးတုိ႔ကုိ အထည္အလိပ္လုပ္ၾကရာ ၪာဏ္ပညာရွိေသာသူတုိ႔လုပ္ေဆာင္ သည့္အထည္အလိပ္က အဖုိးတန္း အျပန္ျပန္သာလြန္သည္ကုိ ေထာက္၍သိသာသည္။

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

နတ္၊လူ၊ျဗဟၼာ၊သတၱ၀ါတုိ႔ကုိ ေကာင္းရာေကာင္းေၾကာင္းဆုံးမေတာ္မူတတ္ေသာ ျမတ္စြာဘုရားသည္ ေ၀ဠဳ၀န္ေက်ာင္းေတာ္၌ သီတင္းသုံးေနထုိင္ေတာ္မူစဥ္၊ ေဒ၀ဒတ္ သည္ အဇာတသတ္မင္းသားအား ႏႈိးေဆာ္တုိက္တြန္း၍ နာဠာဂိရိဆင္ျဖင့္ ျမတ္စြာဘု ရားကုိ တုိက္သတ္႐ာ ဘုရားရွင္ေရွ႕မွရပ္လွ်က္ ဘုရားအစား အသက္ကုိစြန္႔ေသာ ညီေတာ္အာနႏၵာကုိေၾကာင္းျပဳကာ ေဟာေတာ္မူအပ္ေသာ အသီတိနိပါတ္၊ မဟာဟံသ ဇာတ္၌ ဘုရားေလာင္းေရႊဟသၤာမင္းသည္ ဗာရာဏသီျပည္ကုိအစုိးရေသာ သံယမ မင္းႀကီးကုိ ေတြ႔၍ ႏႈတ္ခြန္း ဆက္လက္ေမးျမန္းေျဖဆုိၾကသည္ကား …

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

ဘယ္လုိလဲ သင္မင္းႀကီး၊ က်န္းမာပါ၏ေလာ၊ အနာေရာဂါကင္းပါ၏ေလာ၊ ဥစၥာ၊ ရတနာ၊ ျပည္သူတုိ႔ႏွင့္ ျပည့္စုံစည္ပင္ေသာ ဤကာသိတုိင္းကုိ တရားသျဖင့္ဆုံးမပါ၏ ေလာ။

The royal Golden Goose replied, "My power depends entirely upon health and so the city of the Golden Goose is free from sickness. Through the Law I instruct the city of Kāsi, so filled with wealth, jewels and people, in public health.
ေရႊဟသၤာမင္း၊ ငါ့အား က်န္းမာျခင္းသာလွ်င္ျဖစ္၏။ ထုိ႔ျပင္ အနာေရာဂါလည္း ကင္းပါ၏။ ဥစၥာ၊ရတနာ၊ ျပည္သူတုိ႔ႏွင့္ျပည့္စုံစည္ပင္ေသာ ဤကာသိတုိင္းကုိ ငါသည္ တရားသျဖင့္ ဆုံးမပါ၏။

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

ဘယ္လုိလဲ သင္မင္းႀကီး၊ အမတ္တုိ႔၌ ေတးမွတ္၍ ၿငိဳးထားအပ္ေသာ တစ္စုံတစ္ခုေသာအျပစ္သည္ ရွိေတာ္ မမူပါ၏ေလာ၊ အမတ္တုိ႔သည္ သင္မင္းႀကီး၏ အက်ိဳးစီးပြါးတုိ႔ေၾကာင့္ ယုံမွားမရွိ အသက္ကုိ စြန္႔၀ံ့ၾကပါ ကုန္၏ေလာ။

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

ငါသည္ အမတ္တုိ႔၌ ေတးမွတ္၍ၿငိဳးထားအပ္ေသာ တစ္စုံတစ္ခုေသာ အျပစ္ သည္ တကယ္မရွိပါ။ ငါ၏ အမတ္တုိ႔သည္ ငါ့အက်ိဳးစီးပြါးေတာ္တုိ႔ေၾကာင့္ တကယ္ ယုံမွား မရွိ အသက္ကုိစြန္႔၀ံ့ၾကပါကုန္၏။

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

ဘယ္လုိလဲ သင္မင္းႀကီး၊ သင္မင္းႀကီးႏွင့္ အမ်ဳိးတူလုိက္ဖက္ေသာ၊ သင္မင္းႀကီး စကားကုိ နားေထာင္ေသာ၊ ခ်စ္ၾကင္နာဖြယ္စကားကုိ ေျပာဆုိတတ္ေသာ၊ သားေတာ္ သမီးေတာ္ အဆင္းလကၡဏာ စည္းစိမ္၊ဥစၥာ၊ အေႁခြအရံႏွင့္ျပည့္စုံေသာ၊ သင္မင္းႀကီး၏ အလုိကုိ လုိက္ေလ်ာေသာ မိဖုရားႀကီးသည္ ရွိပါ၏ေလာ။

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

ငါႏွင့္ အမ်ဳိးတူလုိက္ဖက္ေသာ၊ ငါ့စကားကုိနားေထာင္ေသာ၊ ခ်စ္ၾကင္နာဖြယ္ စကားကုိ ေျပာဆုိတတ္ေသာ၊ သားေတာ္ သမီးေတာ္ အဆင္းလကၡဏာ စည္းစိမ္၊ဥစၥာ၊ အေႁခြအရံႏွင့္ျပည့္စုံေသာ၊ငါ၏ အလုိကုိ လုိက္ေလ်ာ ေသာ ေခမာမိဖုရားႀကီးသည္ စင္စစ္ ရွိပါ၏။

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

ဘယ္လုိလဲ သင္မင္းႀကီး၊ သင္မင္းႀကီး အုပ္ခ်ဳပ္ေသာတုိင္းသူျပည္သားအေပါင္း ကုိ ႀကံၫွစ္ယႏၱယားျဖင့္ ႀကံကုိၫွစ္၍ အရည္ကုိယူသကဲ့သုိ႔ အခြန္၊အစည္၊ ဥစၥာပစၥည္း ကုိ ၫွစ္မယူဘဲ၊ တစ္စုံတစ္ခုေသာ ေဘးဥပါဒ္ကုိ မျဖစ္ေစဘဲ၊ မၫွင္းပန္းမႏွိပ္ဘဲ တရား ႏွင့္အညီ ဆုံးမပါ၏ေလာ။

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

ငါအုပ္ခ်ဳပ္ေသာတုိင္းသူျပည္သားအေပါင္းကုိ ႀကံၫွစ္ယႏၱယားျဖင့္ ႀကံကုိၫွစ္၍ အရည္ကုိယူသကဲ့သုိ႔ အခြန္၊ အစည္၊ ဥစၥာပစၥည္း ကုိ ၫွစ္မယူဘဲ၊ တစ္စုံတစ္ခုေသာ ေဘးဥပါဒ္ကုိမျဖစ္ေစဘဲ၊ မၫွင္းပန္းမႏွိပ္ဘဲ တရားႏွင့္ အညီ တကယ္ဆုံးမပါ၏။

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

ဘယ္လုိလဲ မင္းႀကီး၊ သင္မင္းႀကီးသည္ ပညာရွိလူႀကီးလူေကာင္းတုိ႔ကုိ ရုိေသခ်ီး ေႁမွာက္ပါကုန္၏ေလာ၊ လူယုတ္လူႏုပ္တုိ႔ကုိ မေပါင္းမဖက္ၾကဥ္ေရွာင္ပါ၏ေလာ၊ သူေတာ္ ေကာင္းတရား ကင္းမဲ့သည္ကုိျပဳ၍ မသူေတာ္ တရား ေနာက္သုိ႔ အကယ္ စင္စစ္လိုက္ေတာ္မမူဘဲ ရွိပါ၏ေလာ။

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

ငါသည္ ပညာရွိလူႀကီးလူေကာင္းတုိ႔ကုိ ရုိေသခ်ီး ေႁမွာက္ပါကုန္၏၊ လူယုတ္ လူႏုပ္တုိ႔ကုိ မေပါင္းမဖက္ ၾကဥ္ေရွာင္ပါ၏၊ သူေတာ္ ေကာင္းတရား ကင္းမဲ့သည္ကုိျပဳ၍ မသူေတာ္ တရား ေနာက္သုိ႔ အကယ္ စင္စစ္လိုက္ေတာ္မမူဘဲ ရွိပါ၏။

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

လယ္ယာေျမကုိ အစုိးရေသာ မင္းျမတ္၊ အနာဂတ္၌ျဖစ္ေသာ ရွည္အံ့ေသာ အသက္ကုိ ၾကည့္ရႈဘိ၏ေလာ။ (လူတုိ႔အသက္မည္သည္ ကမၻာပတ္လုံးတည္၍မေနရ၊ မၾကာျမင့္မီေသရလိမ့္မည္ဟူေသာ မရဏႆတိကုိ ႏွလုံးသြင္းပါ၏ေလာ ဟူလုိ…) ယစ္ မူးအပ္ေသာ ကာမဂုဏ္၌ ေမ့ေလ်ာ့ယစ္မူးသည္ျဖစ္၍ ေနာင္တမလြန္ကုိ မေၾကာက္ဘဲ ရွိပါ၏ေလာ။

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

ေကာင္းေသာအေတာင္ႏွင့္ျပည့္စုံေသာ ေရႊဟသၤာမင္း၊ ငါသည္ အနာဂတ္၌ ျဖစ္ေသာ ရွည္အံ့ေသာ အသက္ကုိ ၾကည့္ရႈဘိ၏။ မင္းက်င့္တရား (၁၀) ပါးတုိ႔၌တည္ သည္ျဖစ္၍ ေသၿပီးေနာက္ ေနာင္တမလြန္၌ အပါယ္လား မည္ကုိ မေၾကာက္မလန္႔ဘဲ ရွိပါ၏။

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

(မိမိ၌တည္ေသာ မင္းက်င့္တရားဆယ္ပါးကုိ အက်ယ္ျပလုိေသာ သံယမမင္းႀကီး သည္ ဒါနံ သီလံ အစရွိေသာ ဂါထာကုိ မိန္႔ဆုိျပန္သည္။)
အလွဴခံတုိ႔အား လွဴဒါန္းျခင္းလည္းေကာင္း၊ ငါးပါးသီလ၊ဆယ္ပါးသီလလည္းေကာင္း၊ မွဴးမတ္၊ရဲမက္၊ လက္နက္ ကုိင္တုိ႔အား မ်ိဳးရိကၡာ ေပးကမ္းေထာက္ပံ့ျခင္းလည္းေကာင္း၊ ေကာက္က်စ္စဥ္းလဲျခင္းမရွိ၊ ရုိးသားေျဖာင့္ မတ္ျခင္းလည္းေကာင္း၊ အမူအရာ အေျပာ အဆုိ ႏူးညံ့သိမ္ေမြ႔ျခင္းလည္းေကာင္း၊ ဥပုသ္ေဆာက္တည္ ျခင္းလည္းေကာင္း၊ သတၱ၀ါ အေပါင္းကုိ ရင္ႏွစ္သည္းျခာ သားကဲ့သုိ႔ ရန္ၿငိဳးအမ်က္မရွိ ခ်မ္းသာေစျခင္းလည္း ေကာင္း၊ နာမက်န္းျဖစ္ေနေသာသားကုိ မႏွိပ္စက္လုိ သနားသကဲ့သုိ႔ သတၱ၀ါတုိ႔ကုိ သနားျခင္းလည္းေကာင္း၊ ကုိယ္ႏႈတ္တုိ႔ျဖင့္ မရွိမေသလြန္က်ဴးသည္ကုိ သည္းခံျခင္း လည္းေကာင္း၊ ရဟန္း၊ရွင္၊လူ၊မွဴးမတ္၊ ျပည္သူတုိ႔ႏွင့္ ဆန္႔က်င္ဘက္မျပဳျခင္းလည္း ေကာင္း။

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

ဤသုိ႔ ငါ့ကုိယ္၌တည္ကုန္ေသာ မင္းက်င့္တရားဆယ္ပါးတုိ႔ကုိ ေတြ႔ျမင္ေနရ ေသာေၾကာင့္ ငါ့အားႏွစ္သက္ျခင္း ပီတိျဖစ္၏။ အတုိင္းအဆမရွိေသာ ၀မ္းေျမာက္ျခင္း လည္းျဖစ္၏။

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

ဤမင္းက်င့္တရားဆယ္ပါးကုိ ကုိယ္၌တည္သည္ကုိျမင္ေသာေၾကာင့္ ေသၿပီး ေနာက္ တမလြန္၌ အပါယ္ေလးပါး လားမည္ကုိ မေၾကာက္ရုံသာမက နတ္ရြာသုဂတိကုိ ရမည္ျဖစ္၍ အတုိင္းမသိ ၀မ္းေျမာက္ျခင္းပင္ျဖစ္ေသး၏ ဟူလုိ…

က်မ္းကုိး ...
ပဥၥကနိပါတ္၊ ၃၅၇ (၇)။ လဋဳကိကဇာတ္ ႏွာ-ဇာတကအ႒ကထာ-၃-၁၆၃
၂၂။ မဟာနိပါတ၊ ဥမဂၤဇာတ္ ႏွာ-႒.၆-၂၅၄
စရိယာပိဋက၊ ယုဓဥၨယ၀ဂ္ ႏွာ- ႒-၃၂၀
သီမာ၀ိေသာဓနီပါဌ၊ ၃။နိဗၺာနက႑ ႏွာ-၉၁
ပါထိက၀ဂၢပါဠိ၊ ၁၀။ သဂၤ ီတိသုတ္ ႏွာ-၃-၁၉၁
၁၇။ စတၱာလီသနိပါတ္၊ ၅၂၁ (၁) ေတသကုဏဇာတ္ ႏွာ-၂-၃
ဋီကာေက်ာ္ပါဠိ၊ ႏွာ-၅၊ ၅၈၊ ၆၃၊ ၆၆
ဓမၼသဂၤဏီအ႒ကထာ ႏွာ-၂၀၁-၂
၂၁။ အသီတိနိပါတ္၊ ၅၃၄ (၂)။ မဟာဟံသဇာတ္ ႏွာ-႒-၅-၃၇၇။ ပါဠိေတာ္ ႏွာ-၂-၉၆-၇

၃/ ၆။ မင္းတုိ႔၏ အားငါးပါး

noreply@blogger.com (ANYUNT) — Wed, 20 Jan 2010 09:24:00 +0000

6. A king’s five sources of power

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

ထုိ႔ေနာင္ ထုိျဗဟၼဒတ္မင္းႀကီးသည္ ဇမၺဳကမည္ေသာ ဘုရားေလာင္းေက်းသားကုိ အားတကာတုိ႔တြင္ မည္သည့္အားသည္ ျမတ္သနည္းဟုေမးရာ ေျဖလုိေသာေက်းသား သည္ ---

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

၁။ေလာကတြင္ ေယာက်ၤားျမတ္၌ အားငါးပါးရွိၾကရာ၀ယ္ ကုိယ္၏အစြမ္းသတၱိ ဟူေသာ လက္ရုံးအားကုိ ညံ့ဖ်င္းဆုံး ပထမျဖစ္ေသာ အားဟူ ေခၚဆုိအပ္၏။

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

၂။သက္ေတာ္ရွည္ေသာ သင္မင္းႀကီး၊ ရဲမက္လက္နက္ကုိင္ ဥစၥာအင္ခြင္ကုိ ဒုတိယ ေျမာက္အားဟု ေခၚဆုိ၍ ပညာရွိ ညီညြတ္ေသာမွဴးမတ္အေပါင္းအားကုိ တတိယ ေျမာက္အားဟု ေခၚဆုိအပ္၏။

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

၃။အၾကင္မိဘႏွစ္ပါးမွ သန္႔ရွင္းစင္ၾကယ္ေသာ အမ်ိဳးျမတ္ေသာ အင္အားသည္ ရွိ၏။ ထုိအမ်ိဳးျမတ္ေသာအားကုိ ယုံမွားသံသယမရွိ ေလးခုေျမာက္အား ဟု ေခၚဆုိကာ ပညာရွိသည္ ယင္းပညာေၾကာင့္ပင္ ဆုိခဲ့ ၿပီးသမွ် အား ေလးပါးရွိေသာ သူတုိ႔ကုိ လႊမ္းမုိး နုိင္၏။

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

၄။ထုိ႔ေၾကာင့္ ထုိပညာအားကုိ ဆုိခဲ့ၿပီးေသာအားေလးပါးတုိ႔ထက္ အႀကီးအမွဴးျဖစ္ေသာ ျမတ္ေသာအားဟု ဆုိအပ္၏။အဘယ့္ေၾကာင့္နည္းဟူမူ ပညာအားျဖင့္ ေထာက္ပံ့အပ္ ေသာ ပညာရွိသည္ အက်ိဳးစီးပြါးကုိ ရတတ္ေသာေၾကာင့္တည္း။

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

၅။ပညာမရွိေသာသူသည္ ေရႊ၊ေငြ၊ရတနာ၊ဥစၥာ၊ျပည္သူႏွင့္ျပည့္၀ေသာ ႀကီးက်ယ္ ခန္႔ျငားေသာ နုိင္ငံကုိ အကယ္၍ရၿပီးေသာ္လည္း လူမုိက္အုပ္စုိးသည္ကုိ မခံလုိသျဖင့္ ရၿပီးေသာနုိင္ငံကုိ ထုိလူမုိက္ကုိလႊမ္းမုိးနုိင္ေသာ တစ္ပါးေသာပညာရွိသည္ အုပ္စုိးရ ၿမဲျဖစ္၏။

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

၆။ဗာရာဏသီျပည္ ကာသိတုိင္းကုိအစုိးရေသာမင္းျမတ္၊ မင္းမ်ိဳးအစစ္ျဖစ္၍ အဘဇ စၥဗလႏွင့္ အကယ္ပင္ ျပည့္စုံေစကာမူ ပညာမရွိေသာ မင္းမ်ိဳးျဖစ္ေသာ မင္းသား သည္ နုိင္ ငံကုိရၿပီး၍ ရၿပီးေသာနုိင္ငံအ၀ွမ္းျဖင့္ အသက္မရွည္နုိင္။(နုိင္ငံေသာ္လည္း တစ္ျခမ္းပဲ့ တတ္သည္၊ မိမိေသာ္လည္းေသတတ္သည္ ဟူလုိ)။

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

၇။ပညာသည္သာလွ်င္ တရားက်မ္းဂန္အမႈကိစၥတုိ႔ကုိ ဆုံးျဖတ္နုိ္င္သည္။ ပညာ သည္ ေကာင္းေသာ ေက်ာ္ေစာ ျခင္း၊ စည္းစိမ္ဥစၥာတုိ႔ကုိ တုိးပြါးေစနုိင္၏။ ဤေလာက၌ ပညာႏွင့္ျပည့္စုံေသာလူသည္ ဆင္းရဲရန္အမႈ၌လည္း ခ်မ္းသာတုိ႔ကုိ စင္စစ္ ရနုိင္၏။ (ဆင္းရဲဒုကၡ ေဘးဘယႏွင့္ ေတြ႔ေသာ ဥပကာရိၿမိဳ႕၌အ၀ုိင္းခံရေသာ မေဟာသဓာ သုခမိန္သည္ မိမိႏွင့္တကြ အလုံးစုံေသာ မင္းအေပါင္းကုိ ခ်မ္းသာေစနုိင္သကဲ့သုိ႔ ဟူလုိ။)

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

၈။စင္စစ္ေသာ္ကား အတတ္ပညာကုိလည္း ဆရာအထံ၌ကပ္၍မသင္ၾကားေသာ၊ အေၾကာင္းအက်ိဳး၌ တည္ေသာ မ်ားစြာေသာအေတြးအျမင္ပညာကုိ မသက္၀င္မူဘဲ စာေပက်မ္းဂန္အမႈမ်ိဳးကုိ မဆုံးျဖတ္ မေ၀ဘန္နုိင္ေသာ သူသည္ ေလာကီ၊ေလာကုတၱရာ တစ္စုံတစ္ရာေသာအက်ိဳးကုိ မရရွိနုိင္။

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

၉။ တရားက်မ္းဂန္ အမႈအမ်ိဳးမ်ိဳးကုိ ခြဲျခားေ၀ဘန္ စိတ္ျဖာ၍သိတတ္ေသာ (တစ္စြန္းတစ္စ သိတတ္ေသာ သူမဟုတ္ ဟူလုိ) အခ်ိန္ကာလကုိ မလြန္ေစဘဲ လုံ႔လ အားထုတ္ေသာ မပ်င္းရိေသာ ပညာရွိသည္ သင့္တင့္ ေသာအခ်ိန္ကာလျဖင့္ ကုိယ္ထူ ကုိယ္ထလုံ႔လထုတ္၏။ ႀကိဳးစားအားထုတ္ေသာ ထုိပညာရွိမွာ အလုိရွိေသာ အက်ိဳး သည္ ၿပီးျပည့္စုံ၏။ (ပညာရွိ လုံ႔လထုတ္မွ အလုိရွိေသာအက်ိဳး ၿပီးစီးနုိင္သည္။ လူမုိက္ လုံ႕လထုတ္က အလုိရွိေသာအက်ိဳး မၿပီးစီးနုိင္ ဟူလုိ။)

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

၁၀။ မေကာင္းေသာအေလ့အက်င့္ရွိေသာ၊ ထုိလူမ်ိဳးကုိ ေပါင္းသင္းအေဖၚ လုပ္ေလ့ရွိ ေသာ၊အက်ိဳးရေၾကာင္း ေကာင္းေသာအမႈကုိျပဳေသာ အခ်ိန္ကာလႏွင့္ ဆန္႔က်င္ဘက္ ကုိျပဳေလ့ရွိေသာ သူမွာ အက်ိဳးစီးပြါးေကာင္းစြာ မျဖစ္နုိင္။

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

၁၁။မိမိကုိယ္ခႏၶာ၌ အနိစၥအစရွိေသာ တရားကုိအားထုတ္တတ္ေသာ၊ထုိကဲ့သုိ႔ အက်င့္သီလႏွင့္ျပည့္စုံသူကုိ အေဖာ္လုပ္ေပါင္းသင္းေလ့ရွိေသာ အက်ိဳးျဖစ္ေၾကာင္း ေကာင္းေသာအမႈကုိ ျပဳေသာအခ်ိန္ကာလႏွင့္ ဆန္႔က်င္ဘက္ကုိျပဳေလ့မရွိေသာ သူမွာ အက်ိဳးစီးပြါးေကာင္းစြာျဖစ္၏။

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

၁၂။ ခမည္းေတာ္မင္းႀကီး၊ အားထုတ္သင့္သည္၌အားထုတ္တတ္ေသာ ပညာအစု ကုိလည္းေကာင္း၊ ေရွးဘုန္းကံ ပါရမီေၾကာင့္ ရအပ္ေသာ တုိင္းျပည္နုိင္ငံ၊ဥစၥာစည္းစိမ္ အား တရားသျဖင့္ေစာင့္ေရွာက္ျခင္းကုိလည္းေကာင္း၊ သင္ မင္းႀကီးသည္ က်င့္ေဆာင္ မွီ၀ဲေလေလာ့။မျပဳသင့္ေသာအမႈ၌ အားမထုတ္ေလ့ႏွင့္။ ယင္းစကားမွန္၏။ မျပဳသင့္ ေသာအမႈကုိ ျပဳတတ္ေသာ ပညာမဲ့လူတန္းစားသည္ က်ဴႏွင့္ေဆာက္လုပ္ထားေသာ အိမ္ကဲ့သုိ႔ ၿပိဳကဲြပ်က္စီးလြယ္တတ္၏။

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

ဤသို႔ မင္းတုိ႔မည္သည္ အားငါးပါးႏွင့္ျပည့္စုံရမည္။ ထုိအားငါးပါးတြင္လည္း ကုိယ္အား အစြမ္းသတၱိဟူေသာ ဗာဟုဗလသည္ နိမ့္က်ဆုံးျဖစ္၏။ ထုိ႔ထက္အဆင့္ဆင့္တက္၍ ပညာအားသည္ ျမင့္ျမတ္ဆုံးျဖစ္ခဲ့သည္ဟူ၍ ဘုရားေလာင္းဇမၺဳကေက်းသား ေဟာေလ သည္။

က်မ္းကုိး ...
ဒု။ ဇာတက။၁၇။စတၱာလီသနိပါတ္၊၅၂၁။ (၁) ေတသကုဏဇာတ္၊ ႏွာ-၂-၄.၄
၂၂။ မဟာနိပါတ၊ ၅။ ဥမဂၤဇာတက။ ႏွာ-၆-၃၀၉

၃/ ၅။အေပ်ာ္အပါးလုိက္စား၍ ၾကားစကားကုိယူျခင္း

noreply@blogger.com (ANYUNT) — Sat, 16 Jan 2010 16:13:00 +0000

5. Believing what is heard at entertainments

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

အစုိးရမင္းသည္ မည္မည္၀ါး၀ါး လူစုတ္လူႏုပ္တုိ႔ ေျပာဆုိသည့္စကားကုိ ယုံၾကည္၍ ေပါ့ ေပါ့ေလွ်ာ့ေလွ်ာ့ မျပဳ အပ္။

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

အေပ်ာ္အပါးအမႈကုိျပဳလုပ္ရာတြင္ ပါ၀င္ေသာသူတုိ႔၏စကား၊ တစ္ေယာက္ႏွစ္ေယာက္ ေသာသူ ေျပာဆုိေသာ စကားကုိ ယုံၾကည္၍ အမႈမ်ိဳးကုိ မျပဳအပ္။

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

အႀကိမ္မ်ားစြာ စူးစမ္းဆင္ျခင္၍ တုိင္းေရးျပည္မႈကုိလုံ႔လထုတ္ေသာ ပညာရွိလူႀကီးတုိ႔ ႏွင့္ ညွိႏိႈင္း၍သာ ျပဳလုပ္ အပ္၏။

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

သရဘဂၤဇာတ္၌လည္း ပုေရာဟိတ္တစ္ေယာက္၏စကားကုိ ယူ၍ ကိသ၀စၧရေသ့ကုိ ျပစ္မွားေသာ ဒ႑ကီမင္း ၏နုိင္ငံ ပ်က္စီးၿပီးလွ်င္ ျပာပူငရဲ၌ျဖစ္ျခင္းကုိလည္းေကာင္း။

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

မာတဂၤဇာတ္၌ ယုတ္မာေသာျဗဟၼဏတုိ႔၏စကားကုိ ယူ၍ မာတဂၤရေသ့ကုိ ျပစ္မွား ေသာေၾကာင့္ တုိင္းျပည္ႏွင့္ တကြပ်က္စီး၍ မဇၩမင္းသည္ ငရဲ၌ျဖစ္ျခင္းကုိလည္းေကာင္း။

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

ဃဋပ႑ိတဇာတ္၌ မင္းပါးေနလူပ်ိဳလူရြယ္တုိ႔စကားကုိ ယူ၍ ကဏ္ဏဒီပါယနရေသ့ကုိ ျပစ္မွားေသာေၾကာင့္ ၀ါသုေဒ၀အစရွိေသာ မင္းညီေနာင္တစ္က်ိပ္တုိ႔ အမ်ိဳးပါျပတ္ ေအာင္ ပ်က္စီးျခင္းကုိလည္းေကာင္း ရႈဆင္ျခင္ အပ္၏။

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

ထုိ႔ေၾကာင္း မင္းမည္သည္ ပထမ မုသာ၀ါဒကုိေရွာင္ၾကဥ္ရမည္၊ ဒုတိယ အမ်က္ေဒါသ ကုိ ေရွာင္ၾကဥ္ရမည္၊ တတိယ ကာမဂုဏ္၌ေပ်ာ္ပါး၍ မည္မည္၀ါး၀ါး လူတုိင္းစကားကုိ ယုံၾကည္ျခင္းကုိ ေရွာင္ၾကဥ္ရမည္။

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

ထုိ႔ေနာင္မွတုိင္းေရးျပည္မႈမ်ားကုိေဆာင္ရြက္ရမည္ဟူ၍လည္းေကာင္း ဇာတ္အ႒ကထာ တြင္ ျပဆုိသည္။ ဤဆုိခဲ့ၿပီးသည္ကား ေရွးဦးစြာေရွာင္ၾကဥ္အပ္ေသာ တရားသုံးပါး တည္း။

က်မ္းကုိး ...
၁၇။စတၱာလီသနိပါတ္၊ ၅၂၂ (၂) သရဘဂၤဇာတကပါဠိ၊ဂါထာနံဘတ္-၇၀၊ ႏွာ-၂-၈/၎အ႒ကထာ ႏွာ-၅-၁၄၁
၁၅။၀ီသတိနိပါတ္၊ ၄၉၇ (၁) မာတဂၤဇာတ္ ႏွာ-၄-၃၉၀
၁၀။ ဒသကနိပါတ္၊ ၄၅၄ (၁၆) ဃဋပ႑ိတဇာတ္ ႏွာ-၄-၈၉
ဓမၼပဒ အ႒ကထာ ႏွာ-၂-၂၄၁-၂
၁၇။စတၱာလီသနိပါတ္၊ ၁။ေတသကုဏဇာတ္ ႏွာ-၅-၁၁၇