005. dhammapada p+m+e

8/18/2019 005. Dhammapada P+M+E

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]]earm wó b*0awm t&[awm or®morÁK'ó}}

``Namo Tassa Bhagavato Arahato Sammāsambuddhassa.''

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ygV-jrerm-t*vy

oH;bmom

DHAMMAPADAPÃLI- MYANMAR- ENGLISH

ALOTAWPYIE BODHISUKHA

BUDDHIST SOCIETY OF AMERICA

1102 KELVIN ROADEL SOBRANTE CA, 94803-1013

PHONE:(510) 223-8853

http://www.lknt11.com/



"r®y' rmwdumDHAMMAPADA CONTENTS

eHygwf taMumif;t&m pmrsufESm No. Contents Page No. 1/ ,ru0*¾? tpH kjzpfaom w&m;awmf pmpkrsm; 1 1. Chapter- 1 1 2/ tyÜrm'0*¾? rarhavsmhjcif; w&m;awmf pmpkrsm; 6 2. Chapter- 2 6 3/ pdwå0*¾? pdwf w&m;awmf pmpkrsm; 9

3. Chapter- 3 9 4/ ykyæ0*¾? yef; w&m;awmf pmpkrsm; 12 4. Chapter- 4 12 5/ Amv0*¾? vlrd kuf w&m;awmf pmpkrsm; 16 5. Chapter- 5 16 6/ y@dw0*¾? vlvdr® m w&m;awmf pmpkrsm; 20 6. Chapter- 6 20 7/ t&[EÅ0*¾? &[EÅ m w&m;awmf pmpkrsm; 24 7. Chapter- 7 24 8/ o[ó0*¾? wpfaxmif w&m;awmf pmpkrsm; 27 8. Chapter- 8 27 9/ ygy0*¾? raumif;rI w&m;awmf pmpkrsm; 31 9. Chapter- 9 3110/ '@0*¾? 'Pf w&m;awmf pmpkrsm; 3510. Chapter- 10 3511/ Z&m0*¾? tdkjcif; w&m;awmf pmpkrsm; 3911. Chapter- 11 39

12/ twå0*¾? rdrdud k,f w&m;awmf pmpkrsm; 4212. Chapter- 12 4213/ avmu0*¾? avmu w&m;awmf pmpkrsm; 4513. Chapter- 13 45




"r®y' rmwdumDHAMMAPADA CONTENTS

eHygwf taMumif;t&m pmrsufESm No. Contents Page No.14/ Ak'0*¾? jrwfpGmbk&m; w&m;awmf pmpkrsm; 4814. Chapter- 14 4815/ okc0*¾? csrf;omjcif; w&m;awmf pmpkrsm; 5215. Chapter- 15 5216/ yd,0*¾? cspfjcif; w&m;awmf pmpkrsm; 55

16. Chapter- 16 5517/ aum"0*¾? trsufa'go w&m;awmf pmpkrsm; 5817. Chapter- 17 5818/ rv0*¾? tnpftaMu; w&m;awmf pmpkrsm; 6118. Chapter- 18 6119/ "r®|0*¾? w&m;½S djcif; w&m;awmf pmpkrsm; 6619. Chapter- 19 6620/ r*¾0*¾? vrf; w&m;awmf pmpkrsm; 7020. Chapter- 20 7021/ yudPÖu0*¾? taxGaxG w&m;awmf pmpkrsm; 7421. Chapter- 21 7422/ ed&,0*¾? i&J w&m;awmf pmpkrsm; 7822. Chapter- 22 7823/ em*0*¾? qif w&m;awmf pmpkrsm; 8223. Chapter- 23 8224/ wPSm0*¾? awmifhwjcif; w&m;awmf pmpkrsm; 8524. Chapter- 24 85

25/ bdu©K0*¾? &[ef; w&m;awmf pmpkrsm; 9225. Chapter- 25 9226/ jAm[®P0*¾? udavomNidrf;ol w&m;awmf pmpkrsm; 9726. Chapter- 26 97




DHAMMAPADA PALI MYANMAR ENGLISH

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1-,ru0*¾

Chapter

1/ raemykAÁ*Frm "r® m? raemaoa|m raemr,m/reom ap y'ka|e? bmowd 0g ua&mwd 0g/wawm eH 'ku©raEGwd? puúH0 0[awm y'H/

1/ emrfcE¨ m(av;yg;)wk dUonf pdwfvQif a&hSoG m;&S dukef\? pdwfvQif tBuD;trSL;&S dukef\?pdwfjzifh NyD;ukef\? jypfrS m;vd dkaompdwfjzifh tu,fí ajymqdkaomfvnf;aumif;? jyKvkyf

aomfvnf;aumif;? MuHpnfaomfvnf;aumif; xd k(ajymqdk jyKvkyf MuHpnfrI)aMumifh vSnf;bD;onf 0efaqmifEG m;\ajc&mod k Y tpOfvk dufbdouh Jod kY xdkolod kY qif;&Jonf tpOfvd kuf av\/

1. Mental perception is the lead in mind that causes everything to happen. It is founded on ourthoughts. Our life is the creation of our mind which is supreme. If one speaks or acts or plans

with wicked mind, suffering and pain will follow as the wheel of a cart that follows the hoof of

the ox.

2/ raemykAÁ*Frm "r® m? raemaoa|m raemr,m/reom ap yoaEée? bmowd 0g ua&mwd 0g/wawm eH okcraEGwd? qm,m0 teyg,deD/

2/ emrfcE© m(av;yg;)wd kUonf pdwfvQif a&h SoGm;&S dukef\? pdwfvQif tMuD;trSL;&Sdukef\?pdwfjzifh NyD;ukef\? oefY&Sif;Munfvifaompdwfjzif h tu,fí ajymqd kaomfvnf;aumif;?jyKvkyfaomfvnf;aumif;? MuHpnfaomfvnf;aumif; xdk(ajymqdk jyKvkyf MuHpnf)aomaMumif h t&dyfonf (vlud k)rpGef Yrlí tpOfvd kufouJ hod kY xd kolod k Y csrf;omonf tpOfvd kufav\/

2. Mental perception is the lead in mind that causes everything to happen. It is founded on ourthoughts. Our life is the creation of our mind which is supreme. If one speaks or acts or plans

with pure mind, joy and peace will follow like a shadow that never leaves the body.

3/ tauúmpd ä rH t0"d rH? tZded rH t[mod ar/a, p wH Oye,SEÅ d? a0&H awoH e or®wd/

4/ tauúmpd ä rH t0"d rH? tZded rH t[mod ar/a, p wH Ekye,SEÅ d? a0&H awolyor®wd/





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3/ þolonf ighud k qJa&;zl;jyD? ighud k n§Of;qJzl;jyD? ighud katmifEk difzl;jyD? ighOpö mudk aqmif,lzl;jyD[k xd kolYtay:ü &efjidK;zGYJukef\? xd kolwd kYtm; (jzpfay:vmonhf) &efonf rjidrf;at;Edkif/4/ þolonf ighud k qJa&;zl;jyD? ighud k n§Of;qJzl;jyD? ighud katmifEk difzl;jyD? ighOpö mudk

aqmif,lzl;jyD[k xd kolYtay:ü &efjidK;rzG J Yukef? xd kolwdk Ytm; (jzpfay:vmonf h) &efonfajyNidrf;Ek dif\/

3. "He abused me, he injured me, and he robbed me"- those who have such thoughts in mind

will not be free from hatred.4. "He abused me, he injured me, and he robbed me"- those who do not have such thoughts in

mind will be free from hatred.

5/ e [d a0a&e a0&med? or®EÅD" uk'gpeH/ta0a&e p or®EÅd? {o "ar®m oeEÅaem/

5/ þavmuü &efwk HYrljcif;jzif h &efwd k Yonf tb,ftcgrQ rajyNidrf;Ek difukef? &efwkH Yrrl jcif;jzifhomvQif &efajyNidrf;Ekdifukef\? þoabmum; tpOftvm "r®wmoabmyifwnf;/

5. As a universal truth, hatred will never end by hatred: hatred will cease by loving kindness.

6/ ya& p e 0dZmeEÅ d? r,arwå ,rmrao/a, p ww¬ 0dZmeEÅ d? wawm or®EÅ d ar"*g/

6/ þavmuü vlrd kufwdk Yonf igwd dk Y aoMuvdrhfrnf[k rodMuukef? xd k rodrIaMumifh cd kuf&efjiif;cH krIwdk Yonf rajyjidrf;Ekdifukef? þavmuü ynm&S dolwdk Yonf igwd kYaoMuvdrhfrnf [k odMuukef\? xd kodrIaMumif h cd kuf&efjiif;cHkrIwdk Yonf ajyjidrf;Ek difukef\/

6. The silly do not know that they must one day come to an end; but those who know this do not

fight each other and their quarrels cease.

7/ okbmEkyóð 0d[&EÅ H? £Èd a,ok toH0kwH/abmZerS d pmrwånHK? ukoDwH [De0D&d,H/

wH a0 yo[wd rma&m? 0gawm ½ku© H0 'kAÁvH/8/ tokbmEkyóð 0d[&EÅ H? £Èd á,ok okoH0kwH/abmZerS d p rwånHK? o'¨ H tm&'0D&d,H/wH a0 eyÜo[wd rma&m? 0gawm aovH0 yAÁwH/

7/ wif hw,f\[k tzefzef½Iíaeaom £aÈ´wd kYü rapmif hpnf;bJ abmZOfü twd kif;t&Snfud k rodrlí 0D&d,,kwfavsmh ysif;&doludk avrkefwd kif;onf tm;enf;aomopfyifud k ES dyfpufn§Of;qJbdouh Jod k Y (udavom)rm&fonf pifppf ESdyfpufEd kif\/





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8/ rwifhw,f[k tzefzef½Iíaeaom £aÈ´wdk Yü aumif;pG m apmif hpnf;vsuf abmZOfütwd kif;t&Snfudkodí o'¨ gw&m;&Sdojzifh xufoefaom vk H Yv&Sdolud k avrkefwdkif;onf ausmufawmifMuD;udk rES dyfpuf rn§Of;qJEkdifbdouJ hod kY (udavom)rm&fonf pifppf rES dyfpufEk dif/

7. The person who lives as though the things of the world were pleasurable, with senses

uncontrolled and food immoderate, lazy and weak will be overpowered by Mara (craving), like

the wind throws down a weak tree.8. The person who lives as though the things of the world were not pleasurable, with senses well

controlled and food moderate, faithful and strong , will not be overpowered by Mara (craving),

like a mountain unshaken by the wind.

9/ teduúoma0g umom0H? a,m 0w¬ H y&d'[dówd/tayawm 'roapöe? e aom umom0r&[wd/

10/ a,m p 0EÅuom0ó? oDavok okorm[dawm/Oayawm 'roapöe? o a0 umom0r&[wd/

9/ (£aÈud k) qHk;rjcif;uif;í rSefuefpGm ajymqd kjcif;r&S daom udavomzefa& ruif;bJvsuf zef&nfpGef;aom t0wf(ouFef;)udk0wfaomolonf zef&nfpGef;aom t0wf(ouFef;)ESifh rxdkufwef/10/ £aÈwd kYud kqH k;rvsuf rSefuefpG m ajymqdkjcif;&Sdaom udavomzefa&ud k axG;tefjyD;íoDvwd k Yü aumif;pG m apmif hxdef;olonfomvQif zef&nfpGef;aomt0wfESifh xdkufwef\/

9. One, who puts yellow robe with a soul which is impure, lacks in self-control (composure) anddisregardful of truth is unworthy of the yellow robe.

10. One who is pure from sin and whose soul is strong in virtue, who has self-control and regards

truth is indeed worthy of the yellow robe.

11/ toma& om&rwdaem? oma& pmom&'ódaem/aw om&H em"d*pä EÅd? rdpämouFyÜa*gp&m/

12/ om&Oö om&awm ÚwG m? tom&Oö tom&awm/aw om&H t"d*pä EÅ d? or® mouFyÜa*gp&m/

11/ tESpfr&S daomw&m;ü tESpf&Sd\[k t,l&d SMuukef\? tESpf&Sdaomw&m;ürlum; tESpf r&S d[k t,l&S dMuukef\? xd kolwdk Yonf rSm;aomMuHpnfrIvQif (usufpm;&m) tm½k H &S dMuukef&um; tESpf&S daomw&m;udk r&EkdifMuukef/12/ tESpf&Sdaomw&m;ud kvnf; tESpf&S daomw&m;[lí tESpfr&S daomw&m;ud kvnf;tESpfr&S daomw&m;[lí odMuukefaomaMumif h xdkolwd k Yonf rSefuefaom MuHpnfrIvQif(usufpm;&m)tm½k H &S dukef&um; tESpf&Sdaom w&m;ud k &Ek difMuukef\/





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11.Those who consider truth in untruth, and see untruth in truth, do not reach the truth, lost in the path of wrong views.

12. Those who consider truth in truth and untruth in untruth arrive at truth and follow true desires

as they hold right views.

13/ ,xm t*g&H 'kpä Eé H? 0k|D orwd0dZö ßwd/{0H tbm0dwH pdwå H? &ma*g orwd0dZößwd/

14/ ,xm t*g&H okqEéH? 0k|D e orwd0dZößwd/{0H okbm0dwH pdwå H? &ma*g e orwd0dZö ßwd/

13/ tdrfudk raumif;ojzif h rdk;tyfonf&S daomf rd k;a&onf azmuf0ifEkdifouJ hod kY pdwfudk (orx? 0dyóemwd kYjzif h) aumif;pGm ryG m;xH ktyfonf&S daomf &m*onf azmuf0ifEk dif\/14/ tdrfud k aumif;pG mrdk;tyfonf&S daomf rd k;a&onf razmuf0ifEk difouJhodk Y pdwfudk

(orx? 0dyóemwd kYjzif h) aumif;pGm yGm;xH ktyfonf&Sdaomf &m*onf razmuf0ifEkdif/13. As rain penetrates the poorly thatched house that is poorly roofed, passion (raga) penetratesthe unguarded mind.

14. As rain does not penetrate the well-guarded house, so passion (raga) does not penetrate the

well-guarded mind.

15/ £" aompwd aypö aompwd? ygyum&D Ob,w¬ aompwd/aom aompwd aom 0d[nwd? 'doG m ur®udvd|rwåaem/

15/ raumif;rIjyKolonf þb0üvnf; pd k;&drf&\? wrvGefb0üvnf; pd k;&drf&\?ypöKyÜefçwrvGef b0ESpfwefwd kYüvnf; pd k;&drf&\? xd kraumif;rIjyKolonf rdrd\npfEGrf;aomuHud k odjrifí pdk;&drf& yifyef;&\/

15. The evil-doer suffers in this world and he suffers in the next, the man who does evil suffers

in both worlds. He suffers and mourns when he sees the wrong he has done.

16/ £" arm'wd aypö arm'wd? uwykanm Ob,w¬ arm'wd/aom arm'wd aom yarm'wd? 'doGm ur®0dok'¨ drwåaem/

16/ aumif;rIjyKolonf þb0üvnf; 0rf;ajrmuf&\? wrvGefb0üvnf; 0rf;ajrmuf &\? ypöKyÜefwrvGef b0ESpfwefwd kYüvnf; 0rf;ajrmuf&\? xd kaumif;rIjyKolonf rdrd\pifMu,faomuHuk d odjrif&í 0rf;ajrmuf& tvGef0rf;ajrmuf&\/

16. The virtuous person is happy in this world and after death, happy in both. Seeing the purity

of his own action, he feels glad when he sees the good he has done.





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17/ £" wyÜwd aypö wyÜwd? ygyum&D Ob,w¬ wyÜwd/ygyH ar uwEÅ d wyÜwd? bda,sm wyÜwd 'k*¾wð *awm/

17/ raumif;rIjyKolonf þb0üvnf; ylyef&\? wrvGefb0üvnf; ylyef&\?

ypöKyÜef wrvGef b0ESpfwefwd k Yüvnf; ylyef&\? ]]igonf raumif;rIudk jyKrdNyD}}[k ylyef &\? 'k*¾wdbHkb0od k Y a&mufygrlum; tvGef ylyef&\/

17. The evil-doer suffers in this world and, he suffers in the next, he suffers in both. He suffers

when he thinks of the evil he has done: he suffers even more when he has gone in the evil path tohell.

18/ £" eE´wd aypö eE´wd? uwykanm Ob,w¬ eEwd/yknH ar uwEÅ d eEwd? bda,sm eE´wd ok*¾wð *awm/

18/ aumif;rIjyKolonf þb0üvnf; ESpfouf&\? wrvGefb0üvnf; ESpfouf&\?ypöKyÜef wrvGef b0ESpfwefwd kYüvnf; ESpfouf&\? ]]igonf aumif;rIudk jyKtyfNyD}}[k ESpfouf&\? ok*wdbH kb0od k Y a&mufygrlum; tvGefESpfouf&\/

18. The virtuous man rejoices in this world, and he rejoices in the next world: the man who does

well rejoices in both worlds. "I have done good deed", thus he rejoices and even happier when hehas gone on the good path to heaven.

19/ A[krÜ d ap oH[dw bmormaem? e wuúa&m a[mwd ea&m yrawåm/a*gayg0 *ga0g *P,H ya&oH? e bm*0g omrnó a[mwd/

20/ tyÜrÜ d ap oH[dw bmormaem? "r®ó a[mwd tEk"r®pm&D/&m*Oö a'goOö y[m, arm[H? or®yÜZmaem ok0drkwåpdawåm/tEkyg'd,maem £" 0g [k&H 0g? o bm*0g omrnó a[mwd/

19/ EGm;½Sifwd k Ytm; EG m;wd k Yud k a&wGuftyfESif;vdkuf&aom EG m;ausmif;om;onf EG m;Ek dYt&omudk rcHpm;&ouJ hod k Y? edAÁ mefa&mufonftxd tusKd;pD;yGm;ESif hpyfaom yd#uwf oH k;yH k[laom bk&m;pum;awmfud k rsm;pG majyma[maeaomfvnf; rusif hrMuH arhavsmhaygh

wefaeaomolonf jyKxdkufonfud kjyKonf rrnf? r*fzdkvft&omudk rcHpm;&/20/ edAÁ mefa&mufonftxd tusKd;pD;yG m;ESif hpyfaom yd#uwfoHk;yH k[laom bk&m;pum;awmfud k tenf;i,frQyif ajyma[maeygaomfvnf; w&m;tm;avsmfaom tusif hudk usif havh½S doljzpfcJhrl &m*ça'goçarm[udk y,fjyD;vQif aumif;pG m tjym;tm;jzif h odonf jzpfí (udavomwd k YrS)vGwfaom pdwf½Sdonfjzpfvsuf þavmuü vnf;aumif;? wrvGef avmuü vnf;aumif; pG Jvrf;rIr½S dawmhNyD? xd kolonfom r*fzdkvft&omud k cHpm;&\/





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19. If a man speaks many religious words of the Buddha (Tipita-ka) but does not put it into practice, this thoughtless man cannot enjoy the life of religion, like a cowherd counting others'

cows, without knowing the taste of the milk.

20. If a man speaks a few religious words and yet he lives the life of those words (Dhamma), freefrom passion, hatred and illusion – with right vision and a free mind, craving for nothing both

now and hereafter – the life of this man is a life of faithfulness in religion.

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2-tyÜrm'0*¾

Chapter

21/ tyÜrma'g trwy'H? yrma'g rpöKaem y'H/tyÜrwå m e rD,EÅ d? a, yrwå m ,xm rwm/

22/ {0H 0daooawm ÚwG m? tyÜrm'rSd y@dwm/tyÜrma' yarm'EÅ d? t&d,meH a*gpa& &wm/

23/ aw psm,daem omwwdum? edpö H 'VSy&uúrm/zkoEÅ d "D&m edAÁmeH? a,m*au©rH tEkwå&H/

21/

rarhravsmhjcif;onf

edAÁ mef\taMumif;wnf;?

arhavsmhjcif;onf

aojcif;\taMumif;wnf;? rarhravsmhaomolwd kYonf aoonfrrnfukef? arhavsmhaomolwdk Yonf aoonf rnfukef\/22/ rarhavsmhaom ynm½S dwd kYonf þod k Y xl;jcm;aMumif;udkodí rarhavsmhaom owd w&m;ü ½Tifvef;0rf;ajrmufukefvsuf t&d,mwd kY\ usufpm;&m avmukwå&mw&m; ud k;yg;ü arG YavsmfMuukef\/23/ xd kynm½Sdwd k Yonf (orxç0dyóem psmefESpfyg;jzif h udavomud k) ½Id YNr§ dKufukefNyD;vQif tjrJrjywf vH kYvjyKukefí rwGef Yrqkwf vH kYvxkwfukefvsuf a,m*av;yg;\ukef&mtwkr½S djrwfaom edAÁmefod k Y a&mufMuukef\/

21. Awareness is the path to the deathless (Nibbana), unawareness, the path of death. Those whoare aware do not die; those who are unaware are as if dead already.

22. Those who, with a clean mind have seen this truth, those who are wise and ever-watchful,

they feel the joy of watchfulness, the joy of the path of the Noble Ones (Ariyas).23. And the wise who devote themselves to meditation and in deep contemplation with ever-

living power advance on the path, they in the end reach Nibbana, incomparable release from

bonds.





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24/ O|me0awm owDrawm? okpdur®ó edor®um&daem/onwó "r®ZD0daem? tyÜrwåó ,aombd0¹kwd/

24/ x<uvHk Yv&S dol? owd&S dol? pifMu,faomuH oH k;yg;½S dol? pl;prf;íjyKavh½S dol (£a`Eudk)

apmif hpnf;ol? w&m;ojzifh toufarG;ol? rarhavsmholtm; ta>ct&H tausmftapmonf wd k;yG m;\/

24. Energetic, alert, ever mindful, pure in deed, careful in action, self-controlled, living in

accordance with truth (right livelihood), that person will arise in glory.

25/ O|maeeyÜrma'e? oH,are 'are p/'DyH u,d&mx ar"m0D? ,H MoaCm embduD&wd/

25/ x<uvH k YvESif hvnf;aumif;? rarhavsmhjcif;ESif h vnf;aumif;? (oDv) apmif hpnf;jcif;ESifhvnf;aumif;? (£a`Eud k)qH k;rjcif;ESif hvnf;aumif; jynf hpH kaom ynm½S donf oHo&mwnf;[laom ork'&mü t&[wåzd kvfwnf;[laom rDScdk&muRef;udk jyKvkyf&m\? ,if;onfh uG ßef;ud k udavoma&vsOfonf rzsufqD;EkdifawmhjyD/

25. By earnestness, by mindfulness, by restraint and self-control (with regard to moral precepts),

the wise man could make an island (in the sea of mental defilements) that a flood of passion

cannot sweep away.

26/ yrm'rEk,kOÆEÅd? Amvm 'kar®"daem Zem/tyÜrm'Oö ar"m0D? "eH ao|H0 &u©wd/

27/ rm yrm'rEk,kaOÆx? rm umr&wdoE¦ 0H/tyÜrawå m [d psm,aEÅm? yayÜ gwd 0dykvH okcH/

26/ ynmrJhí rd kufaomolwd k Yonf arhavsmhrIud k tm;xkwfMuukef\? ynm½d Sonfum;rarhavsmhjcif;ud k tjrwfqH k; Opö muJ hodkU apmif ha½S muf\/27/ xdk YaMumif h oifwdk Yonf arhavsmhrIud k tm;rxkwfMuukefvif h? umrwdk Yü arG YavsmfrI

[kqd ktyfaom wPS mESifh tuRrf;0ifrIudk tm;rxkwfMuukefvif h? tb,f haMumif hqdkaomf rarhravsmh (orxç0dyóem psmefESpfyg;jzifh udavomud k) ½I d Yjrd§Kufwwfaomolonf jrwf aom (edAÁ mef)csrf;omodk Y a&mufEk difaomaMumif hwnf;/

26. Foolish and unintelligent people engage in unawareness. But the wise one guards awareness

like the greatest treasure.27. Do not indulge in negligence, do not be intimate with attachment to lust and desires. The

vigilant one who is established in mindfulness and aware can gain Nibbana, the joy supreme.





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28/ yrm'H tyÜrma'e? ,'g Ek'wd y@dawm/ynmygom'rm½k,S? taomaum aomudeð yZH/yAÁwa|m0 blra|? "Da&m Amav ta0u©wd/

28/ ynm½Sdonf arhavsmhrIud k rarhavsmhrIjzifh y,fazsmuf\? pd k;&drfrIuif;aom &[EÅ monf 'dAÁpu©K[kqd ktyfaom ynmjymom'fxufod k Ywufí pd k;&drfrI½S daom owå0gtaygif;ud k ½IMunf h\? awmifxdyfüwnfaomolonf ajrjyifüwnfaomolwdk Yud k ½IMunfhouJ hod kY ynm½Sd &[EÅ monf (ykxkZOf)olrd kufwdk Yud k ½IMunf h\/

28. The wise expels unawareness by awareness, negligence by vigilance, climbing the tower of

wisdom, sorrow less, the wise one (the Arahant) looks down upon the sorrowing crowd as one

standing on the mountain looks down those standing on the ground below.

29/ tyÜrawå m yrawåok? oawåok A[kZm*a&m/tAvóH0 oDCaóm? [dwG m ,mwd okar"aom/

29/ vsifjrefaomjrif;onf cGeftm;enf;aomjrif;udk csefí oG m;ouJhod kY? arhavsmhol taygif;wdk YwGif rarhavsmhaomynm½S donf arhavsmholud kcsefxm;í oG m;\? owdvGwf uif; Ed dk;Mum;jcif; r½S dol taygif;wd kYwGif owdyGm;rsm; Ek d;Mum;olonf (owdvGwfuif;Ed k;Mum;jcif; r½S dolrsm;ud k) pGef Yxm;íoGm;\/

29. Watchful among the unwatchful, vigilant among the heedless, the wise man like a swift horse

runs his race, outrunning those leaving behind who are slow.

30/ tyÜrma'e rC0g? a'0geH ao|wH *awm/tyÜrm'H yoHoEÅd? yrma'g *&[dawm o'g/

30/ rmCvkvifonf (ukodkvfaumif;rIü) rarhavsmhjcif;aMumif h ewfwd kY\ txGwftxdyf od k Ya&muf\? (ynm½S dwd k Yonf ukokdvfaumif;rIü) rarhavsmhjcif;ud k csD;rGrf;ukef\? (ukod kvf aumif;rIü) arhavsmhjcif;ud k tcgcyfodrf; uJ h&JUtyf\/

30. Magha young man rose to the lordship of the gods by mindfulness (in doing meritoriousdeeds). The wise praise earnestness; negligence in doing virtuous deeds is always blamed.

31/ tyÜrm'&awm bdu©K? yrma' b,'ód 0g/oHa,mZeH tPH k xlvH? ![H t*¾D0 *päwd/

31/ rD;onf MuD;i,fra½S mif avmifpm[lorQudk avmifuRrf;ouJhodk Y rarhavsmhrIü arG Yavsmf í arhavsmhrIü ab;[k½Iavh½Sdaom&[ef;onf MuD;i,fr[l oHa,mZOftm;vHk;udk avmifuRrf;apvsuf (edAÁ mefod k Y)oG m;\/





-9-

31. The monk who delights in awareness and fears negligence goes to Nibbana destroying all

fetters like a fire burning all obstacles both great and small.

32/ tyÜrm'&awm bdu©K? yrma' b,'ód 0g/tbaAÁ m y&d[mem,? edAÁmeaó0 oEÅ dau/

32/ rarhavsmhrIü arGYavsmfí arhavsmhrIü ab;[k ½Iavh½S daom &[ef;onf (r*fzd kvfwd kYrS) qkwf,kwfjcif;iS g rxd kuf? edAÁ mef\ teD;üomvQif jzpf\/

32. The monk who delights in awareness and fears in negligence cannot fall away (from his

perfect state) – he is very close upon Nibbana.

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3-pdwå0*¾ Chapter

33/ zEeH pyvH pdwå H? 'l&u©H 'kEéd0g&,H/OZHk ua&mwd ar"m0D? Ookuma&m0 awZeH/34/ 0g&daZm0 xav cdawå m? MouarmuwOAÇ awm/

y&dzEwd'H pdwå H? rm&a",sH y[mwa0/

33/ av;orm;onf jrm;ud k ajzmif hatmifjyKouJ hod kY ynm½Sdonf (tm½H kwd k Yü)wkefvIyfívQyfay:avmfvnfjcif; oabm½S daom apmif hxdef;&ef wm;jrpf&ef cufcJaompdwfudk ajzmif h atmifjyK\/34/ a&wnf;[laom rS D&mwnf&mrS xkwfaqmifí ukef;üypfcsxm;tyfaomig;onf wzsyfzsyfwkefvIyfouJ hodk Y udavomrm&f ud k,fwGif;&efudky,f&ef umre,fy,frS xkwfaqmif í xm;tyfaom þpdwfonf wzsyfzsyf wkefvIyf\/

33. The mind is restless, unsteady, hard to guard, hard to control. The wise man makes it straight,

like a Fletcher straightens his arrows.34. Like a fish quivers when taken out from his watery home and thrown on land, our mind

struggles to get free from the power of Mara's sway (kilesas, moral defilements).





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35/ 'kEéd*¾[ó v[kaem? ,w¬umredygwdaem/pdwåó 'raxm om"k? pdwå H 'EÅ H okcg0[H/

35/ ES drfeif;&efcJ,Of;í vsifjrefaomoabm½Sdaom tvd k½S d&mtm½k Hü usavh½Sdaompdwfudk

qH k;rjcif;onfaumif;\? (qH k;rjyD;í),Ofaus;aompdwfonf csrf;omud k ½Gufaqmifwwf\/

35. It is good to tame the mind, which is difficult to restrain. It flies after fancies wherever it

likes. A disciplined mind brings happiness.

36/ ok'k'´oH okedykPH? ,w¬umredygwdeH/pdwå H &au©x ar"m0D? pdwåH *kwå H okcg0[H/

36/ tvGef YtvGefjrifEk difcJaom tvGef YtvGefodrfarG Yaom tvd k½Sd&mtm½k Hü usavh½Sdaompdwfudk ynm½S donf apmif ha½S muf&m\? apmif ha½S mufxm;tyfaompdwfonf csrf;omud k ½Gufaqmifwwf\/

36. Invisible and subtle is the mind, and it flies after fancies wherever it likes, but let the wiseman guard well his mind, for a mind well-guarded is a source of great joy.

37/ 'l&*FrH {up&H? to&D&H *k[mo,H/ ({upm&H)

a, pdwå H oH,rdóEÅ d? armu©EÅ d rm&AEem/

37/ ta0;od kYoG m;wwfaom wpfOD;wnf;usufpm;aom ud k,faumiftxnfr½S daom ([',0w¬K)vdkPf*lürD Saompdwfudk tMuifolwd kYonf apmif hpnf;(csKyfwnf;)Muukef\? (xd kolwd k Yonf) rm&ftaES miftzGJ YrS vGwfMuukefvwå H Y/

37. Those who control their mind which travels far, moves about alone, hides in the chamber of

the heart, are free from the bonds of Mara ( the tempter).

38/ te0|dwpdwåó? o'r®H t0dZmeawm/y& d y ’0yom'ó? ynm e y&dyl&wd/

39/ te0ókwpdwåó? teEGm[wapwaom/yknygyy[Deó? ew¬ d Zm*&awm b,H/

38/ rwnfwHhaompdwf½S daom olawmfaumif;w&m;ud k rodaom aygavmay:aom ,HkMunf rI½S doltm; ynmonf rjynf hpH k/39/ (&m*) rpdkpGwfaompdwf½Sdaom? (a'go) xdcd kufaompdwfr½Sdaom aumif;rIraumif;rI ud k y,fNyD;aom Ekd;Mum;aomyk*¾Kdvftm; ab;onfr½S d/





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38. He whose mind is unsteady, who knows not the path of truth (Dhamma), whose faith in peace is wavering, he shall never reach fullness of wisdom.

39. For the wakeful one whose mind is free from passion, whose thoughts are undisturbed, who

has given up both good and evil, there is no fear.

40/ ukrÇ LyrH um,rdrH 0d'dwG m? e*½lyrH pdwård'H XaywG m/a,ma"x rm&H ynm0ka"e? ZdwOö &au© teda0oaem od,m/

40/ þ(oH k;q,f hESpfaum|mo) cE¨ mud k,fud k td k;ESif hwl\[kodí þpdwfud k ûrdYESif h wl\[k ÓPfüouf0ifapvsuf ynmvufeufjzif h udavomrm&fud k wdkufcdkuf&m\?(wd kufcd kufí)atmifaom w&m;ud kvnf; uyfjidwG,fwmjcif;r&S dbJ apmif ha&S mufxm;&m\/

40. Knowing this body to be like an earthen jar, making the mind like a fortified city, one shouldfight Mara (all temptations) with the weapon of knowledge and continue to guard the mind on

what has been gained – without attachment to it.

41/ tpd&H 0w},H uma,m? yx0ð t"daoówd/qka'¨ g tayw0dnmaPm? ed&w¬H0 uvd*F&H/

41/ þcE¨ mud k,fonf 0dnmOfuif;cJ haomf toH k;rusaom xif;wH k;uJ hodk Y pGef Yypftyfonf jzpfí rMumrSDomvQif ajray:ü tdyf&vdrh fwum;/

41. For before long, this body will lifeless lie on the ground, without consciousness, abandoned

like a useless log.

42/ 'daom 'doH ,H wH u,d&m? a0&D 0g ye a0&deH/rdpä myPd[dwH pdwå H? ygyda,m eH wawm ua&/

42/ cdk;olwpfa,mufonf cd k;olwpfa,mufuk d (jrifaomf) ysufpD;atmif jyK&m\?&efolwpfa,mufonf &efolwpfa,mufud k (jrifaomf) ysufpD;atmif jyK&m\? raumif;ojzifh xm;tyfaompdwfonfum; xd kpdwf&S dolud k xk dYxufyif ,kwfnH hatmif jyKEk dif\/

42. What an enemy may do to an enemy, or a hater to a hater, but a man's own mind, if wronglydirected, can do him a far greater harm.

43/ e wH rmwm ydwm u,d&m? tan 0gyd p Ówum/or® myPd[dwH pdwå H? ao,saom eH wawm ua&/

43/ xd k vlçewfçedAÁ mef oH k;wefaom csrf;omrsKd;ud k trdtzonf rjyKEkdif? wpfyg;aomaqGrsKd;wd k Yonfvnf; rjyKpGrf;Ek difukef? xd k vlçewfçedAÁ mef oH k;wefaom csrf;omrsKd;udk





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aumif;pG mxm;tyfaom pdwfonfomvQif xdkrdzaqGrsKd;wd kYxuf wpfqif hxufwpfqif h jrif hjrwfatmif jyKpGrf;Ek k dif\/

43. Not mother, neither father, nor any other relatives will do well to a man, but his own right

directed mind can do it to him for his well-being.

-

4-ykyæ0*¾

Chapter

44/ aum £rH yx0ð 0dapówd? ,ravmuOö £rH oa'0uH/aum "r®y'H oka'odwH? ukoavm ykyærd0 yapówd/

45/ aoacg yx0ð 0dapówd? ,ravmuOö £rH oa'0uH/aoacg "r®y'H oka'odwH? ukoavm ykyærd0 yapówd/

44/ þtwåabmwnf;[laom ajrBuD;ud kvnf;aumif;? (tyg,fav;0) ,rrif;avmu

ud kvnf;aumif;? ewfavmuESif hwuG þvl Yavmuud kvnf;aumif; tb,folonf ÓPf jzif h a&G;cs,fpdppfEdkiftH henf;? vdr® muRrf;usifaom yef;onfonf yef;udka½G;cs,f pdppfouJ h od k Y aumif;pG ma[mtyfaom w&m;tpkudk tb,folonf a½G;cs,fpdppfEk diftHhenf;/45/ þtwåabmwnf;[laom ajrBuD;udkvnf;aumif;? (tyg,fav;0) ,rrif;avmuud kvnf;aumif;? ewfavmuESif hwuG þvl Yavmuud kvnf;aumif; aou©yk*d¾Kvfonf ÓPfjzif h a½G;cs,fpdppfEdkifvwå H Y? vdr® muRrf;usifaom yef;onfonf yef;ud k a½G;cs,fpdppfouJ h od k Y aumif;pG ma[mtyfaom w&m;tpkudk aou©yk*d ¾Kvfonf a½G;cs,fpdppfEd kifvwH å Y/

44. Who will conquer this world, and the world of the gods, and the world of Yama (hell, the

four apayas)? Who will find the clear path of perfection, even as an expert florist who picksflowers finds the most beautiful flower?

45. The disciple (the ariya) can examine the earth, the world of Yama and the world of the gods.The disciple can find out the well-taught path of virtue, even as an expert picks out the right

flower.

46/ azPlyrH um,rdrH 0d'dwG m? r&Dpd"r® H tbdorÁK"maem/aqwG me rm&ó yykyæumed? t'óeH rpöK&mZó *apä /





-13-

46/ þcE¨mudk,fudk a&jr§KyfESif hwlonf[k odí wHvQyfoabm½Sdonf[k (ÓPfjzif h)xd k;xGif;íodvsuf rm&fewf\ yef;cd kifozG,fjzpfukefaom 0#foH k;yg;wd kYud k jzwfjyD;vQif aorif;rjrif&m (edAÁmef)odk Y oGm;&m\/

46. Knowing this body to be like foam, realizing its mirage-nature, cutting out Mara's flowers ofsensuous passions, one may go beyond the sight of the King of Death.

47/ ykyæ ged a[0 ypdeEÅ H? AsmowåreoH e&H/okwå H *grH ra[maCm0? rpöK tm'g, *pä wd/

47/ yef;wdk Yudk aumif;Ek d;&m&m qGwfcl;aomoluJhodk Y umr*kPfwd kYudk r&ao;onfud k awmifhw? &jyD;onfud kwG,fwm? vGefpG muyfjidonfhpdwf&S daomolud k MuD;pGmaom a&tvsOf onf tdyfaysmfaeaom&G mud k vTrf;rd k;wdkuf,loG m;ouJhod k Y aorif;onfodrf;,líoGm;\/

47. Death carries away the person who gathers the flowers of sensuous passions, when as a

torrent of rushing waters carries away a sleeping village.

48/ ykyæ ged a[0 ypdeEÅ H? AsmowåreoH e&H/twdwåan0 umarok? tEÅaum uk½kaw 0oH/

48/ yef;wd k Yud k aumif;Ek d;&m&m qGwfcl;aomoluJ hod k Y umr*kPfwdk Yudk qGwfcl;vsuf r&ao;onfud k awmifhw? &jyD;onfudk wG,fwm? vGefpGmuyfjidonf hpdwf&Sdaom umr*kPfwd k Yü ra&mif h&JEk difaomolud k aorif;,kwfonf rdrdtvdktwd kif; jyKEkdif\/

48. Death, the end of all, makes an end of the person with an attached mind, who ever thirsty fordesires, gathers the flowers of sensuous passions.

49/ ,xmyd bra&m ykyæ H? 0PÖ*Era[X,H/yavwd &orm'g,? {0H *gar rkeD pa&/

49/ ysm;ydwkef;onf yef;yGif hud kvnf;aumif;? tqif;teH Yud kvnf;aumif; rysufpD;apbJ yef;0wf&nfud kom pkyf,lysHoGm;ouJ hod kY ½G mü &[ef;onf yef;wnf;[laom o'¨gw&m;ESifh tqif;teH Y[laom pnf;pdrfOpö mud k rysufpD;apbJ usifh&m\/

49. Just as the bee takes the nectar and leaves without damaging the color or scent of the flowers,

so should a sage (the monk) wander through a village (without affecting faith and generosity of

the villagers).

50/ e ya&oH 0davmrmed? e ya&oH uwmuwH/twåaem0 ta0u©,s? uwmed tuwmed p/





-14-

50/ olwpfyg;wd k Y\ ravsmfaom tjypftemtqmwdk Yud k rMunf h½I&m? olwpfyg;wdk Y\aumif;rIraumif;rI jyKrjyKud k rMunf h½I&m? rdrd\ aumif;rIraumif;rI jyKrjyKudkomvQif Munfh½I&m\/

50. Do not look at the faults of others, or what others have done or not done. One should ratherthink what by oneself has done or not done.

51/ ,xmyd ½kpd&H ykyæ H? 0PÖ0EÅ H t*EuH/{0H okbmodwm 0gpm? tzvm a[mwd tukAÁawm/

52/ ,xmyd ½kpd&H ykyæ H? 0PÖ0EÅ H o*E¨uH/{0H okbmodwm 0gpm? ozvm a[mwd ukAÁawm/

51/ tqif;om½S dí teH Yr½S daom wif hw,fvSyaom (aygufyGif hpaom)yef;onf yefqifol

tm; teH Ywnf;[laomtusKd;ud k raqmifEk difouJ hodk Y aumif;pG ma[mMum;awmfrltyfaom(tqH k;tr)pum;awmfonf rvd kufem rusifhMuHoltm; tusKd;ud k raqmifEk dif/52/ tqif;teHYjynfhpHkí wif hw,fvSyaom pHy,fpum;paom yef;onf yefqifoltm;teH Ywnf;[laomtusKd;ud k aqmifEk difouJ hod kY aumif;pGma[mMum;awmfrltyfaom (yd#uwf)pum;awmfonf vdkufemusif hMuHoltm; tusKd;ud k aqmifEk dif\/

51. Just as a beautiful flower, that is colorful but scentless, so is a well-preached words of the

Buddha fruitless for the person who does not put them into practice.52. Just as a beautiful flower that is colorful and fragrant, so is a well-preached words of the

Buddha fruitful for the person who puts them into practice.

53/ ,xmyd ykyæ&modrS m? u,d&m rmvm*kaP A[l/{0H Zmawe rapöe? uwåAÁ H ukovH A[Hk/

53/ yef;pkyef;yHktwGif;rS rsm;pG maomyef;uH k;wdk Yud k oDuH k;jyKvkyfouJhod k Y jzpfay:vmaomowå0gonf Opömo'¨ gwnf;[laom tpktyH ktwGif;rS ajrmufjrm;pGmaom ukod kvfaumif;rI ud k jyK&m\/

53. Even as one may make many kinds of wreaths from a heap of flowers, so by a mortal in thislife there is much good work to be done ( with wealth, faith and generosity).

54/ e ykyæ*aE¨ m y#d0gwarwd? e pEeH w*&rv’dum 0g/owOö *aE¨m y#d0gwarwd? oAÁ m 'dom oyÜK&daom y0g,wd/

55/ pEeH w*&H 0gyd? OyÜvH tx 0óduD/{awoH *EZmwmeH? oDv*aE¨m tEkwåa&m/





-15-

54/ yef;teH Yonf avnmod k YroG m;? pEul;teH Y awmifZvyfyef;teHY pHy,fMuuf½Hk;yef;teYHonfvnf; avnmod k YroG m;? olawmfaumif;wdk Y\teH Yonfom avnmod k YoGm;\?olawmfaumif;wdk Y\ *kPfowif;onf t&yfrsufESm tm;vHk;wd k Yod k Y ysHYES HYvI difMuL\/55/ pEul;teH Yonfvnf;aumif;? awmifZvyfyef;teH Yonfvnf;aumif;? MumndKyef;teH Y

onf vnf;aumif;? jrav;yef;teYHonfvnf;aumif;½S d\? xdkyef;&eYH trsKd;rsKd;wd k Yxuf oDvonfom twkr½Sd jrwf\/

54. The scent of flowers does not go against the wind, not sandalwood, tagara, nor jasmine; but

the reputation of virtuous persons spread against the wind even to all directions.55. Sandalwood, Tagara, a lotus-flower or a vassiki, even among such fragrant things, the

fragrance of virtuous conduct is best of all.

56/ tyÜrawåm t,H *aE¨ m? ,m,H w*&pEeD/

a,m p oDv0wH *aE¨ m? 0gwd a'a0ok Owåarm/

56/ awmifZvyf pE´ul;yef;wd k Y\ teH Yonf(rajymyavmuf)tenf;i,frQomjzpf\? þoDv½Sdaomolwd kY\ (oDv)teH Yonfom xl;uJvGefjrwfonfjzpfí ewfjynfwk dYüvI dif\/

56. Not very far goes the fragrance of flowers, even that of rose-bay or of sandalwood; but the

fragrance of virtuous people is supreme, reaching even to the abodes of the devas (gods).

57/ awoH orÜEéoDvmeH? tyÜrm'0d[m&deH/

or®'nm 0drkwå meH? rma&m r*¾ H e 0dEwd/

57/ jynf hpk Haom oDv½S dukefaom rarhravsmhaeavh½S dukefaom aumif;pG m (ÓPfjzif h)odíudavomrS vGwfajrmufaom xd kolwdk Y\ oG m;&mvrf;aMumif;udk rm&fewfonf rod rawG YrjrifEk difay/

57. Mara cannot find the path of those who have perfected virtuous conduct, who are living withawareness and liberated by true knowledge.

58/ ,xm ouF m&"meo® ð? OZö ßdwo® ð r[myax/y'krH ww¬ Zma,x? okpd*E¨ H raem&rH/

59/ {0H ouF m&blawok? tEblaw ykxkZÆae/twda&mpwd ynm,? or® morÁK'om0aum/

58/ vrf;rMuD;0,f pGefUypfxm;aom trI dufyH kü arT;BudKifvIdifxHkí ESpfoufzG,f½S daomy'kr® mMumyef;onf aygufa&mufouJhod k Y/





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59/ trI dufyH kozG,fjzpfaom owå0gwd k Y\tv,füaeonf h jrwfpG mbk&m;\ wynf honf tuef;ozG,fjzpfaom ykxkZOfwd kYud k ynmjzif hvGefí wif hw,f\/

58. Even as on a heap of rubbish thrown away by the side -

59. of the road a lotus flower may grow and blossom with its pure fragrance giving joy to thesoul, in the same way among the people like rubbish shines the light of wisdom of the disciple

who follows the Buddha, the one who is truly enlightened.

-

5-Amv0*¾

Chapter

60/ 'DCm Zm*&awm &wå d? 'DCH oEÅó a,mZeH/'DaCm Amvme oHoma&m? o'r® H t0dZmewH/

60/ tdyfraysmf Ek d;aeaomoltm; nOf hwm½Snfvsm;\? c&D;yef;aomoltm; ,lZemc&D;onf ½Snfvsm;\/ olawmfaumif;w&m;ud krodaom vlrd kufwd k Ytm; oHo&monf ½Snfvsm;\/

60. Long is the night for one awake, long is a league to one tired, and long is Samsara of rebirths

and deaths to the foolish who do not know the true Dhamma.

61/ p&aOö em"d*apä ,s? ao,sH o'dorwåaem/{up&d,H 'VS H u,d&m? ew¬ d Amav o[m,wm/

61/ vlrdkufü w&m;usif h&ef taqGcifyGef;tjzpf r&S d&um; w&m;usif holonf rdrdxuf omvGefol rdrdESif hwlrQolud kr&Ekdifygrl wpfa,mufwnf;usif hjcif;ud komvQif jrJjrHpG mjyKusif h&m\/

61. If while moving through life, one was not to meet someone better or equal to him, then one

should move firmly by oneself, there can be no companionship with a fool.

62/ ykwåm r}w¬ d "eH r}w¬ d? £wd Amavm 0d[nwd/twå m [d twåaem ew¬d? ukawm ykwå m ukawm "eH/





-17-

62/ vlrd kufonf ightm; om;orD;wdkU ½S dukef\? Opömwdk Yonfvnf; ½S dukef\[k(pG Jvrf;rI wPS mjzif h) qif;&J yifyef;&\/ trSefaomfum; rdrdtm; twåonfvnf; r½SdygbJvsuf tb,frSm om;orD;½S dtH henf;? tb,frS mvQif Opö m½S dtH henf;/

62. "Sons are mine, and wealth is mine", with such thoughts a fool is tormented. He is not eventhe owner of himself, how can sons, how can wealth be his?

63/ a,m Amavm rnwd AmvsH? y@dawm 0gyd awe aom/Amavm p y@dwrmeD? o a0 ]]Amavm}}wd 0kpöwd/

63/ rdkufaomolonf rdrdrd kufonf h tjzpfud kod\? xdkodrIaMumif h ynm½S djzpfEk difao;\?rd kufaomolonf igynm½Sd[k rdrdud k,fud k xifrSwfaeygrlum; xd kolud k pifppf vlrd kuf [lí qdktyf\/

63. If a fool can see his own folly, he is this at least is wise; but the fool who thinks he is wise, he

indeed is the real fool.

64/ ,m0ZD0rÜ d ap Amavm? y@dwH y,d½kygowd/e aom "r® H 0dZmemwd? 'AÁ D oly&oH ,xm/

64/ a,mufronf [if;\t&omudk rodouJ hodk Y rd kufolonf touf½SnforQumvywfvHk; ynm½Sdud k qnf;uyfapumrl (olawmfaumif;)w&m;ud k rodEk dif/

64. Even if a fool associates with someone wise throughout his life, he never knows the path ofwisdom (Dhamma) as the spoon never knows the taste of the soup.

65/ rk[kwåryd ap 0dnL? y@dwH y,d½kygowd/cdyÜ H "r® H 0dZmemwd? Zd0Sg oly&oH ,xm/

65/ vQmonf [if;\t&omud k odouJhod k Y odMum; vdr® molonf wpfcPrQ ynm½S dudk qnf;uyf&apumrl (olawmfaumif;)w&m;ud k vsifjrefpG m odEk dif\/

65. Even though, for a brief moment, an intelligent one attends on a wise person, he soon knows

the path of wisdom (Dhamma), as the tongue knows the taste of the soup.

66/ p&EÅ d Amavm 'kar®"m? trdawåae0 twåem/ua&mEÅ m ygyuH ur® H? ,H a[mwd u#KuyævH/





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66/ pyf½Sm;cHcufaom tusKd;½Sdonfh raumif;rI tukodkvfuHud k jyKMuukefaom ynmrJh ukefaom olrdkufwd k Yonf rdrdonfyif &efoluJ hodk Yjzpfí vSnfhvnfMu&ukef\/

66. Fools lacking in intelligence go about with a self that is truly an enemy; performing evil

deeds which in the end bears bitter fruit.

67/ e wH ur® H uwH om"k? ,H uwG m tEkwyÜwd/,ó tókrkacg a&m'H? 0dyguH y#dao0wd/

67/ tMuifuHud k jyKvkyfjcif;aMumifh aemifwwpfzef ylyef&\? xd kuHrsKd;ud k jyKvkyfjcif;onf raumif;? rsuf&nfpufvuf idka<u;vsuf tMuifuH\tusKd;udk cHpm;&\? xdkuH rsKd;udk jyKvkyfjcif;onf raumif;/

67. That deed is not well done an evil deed of which a man must regret, and the reward of which

he receives crying and with a tearful face.

68/ wOö ur®H uwH om"k? ,H uwGm emEkwyÜwd/,ó ywDawm okraem? 0dyguH y#dao0wd/

68/ tMuifuHud k jyKvkyfjcif;aMumif h aemifwwpfzef rylyef&? xd kuHrsKd;udk jyKvkyfjcif;onf aumif;\? ESpfouf0rf;ajrmufvsuf tMuifuH\tusdK;udk cHpm;&\? xd kuHrsKd;ud kjyKvkyfjcif;onf aumif;\/

68. But the deed is indeed well done a good deed of which a man does not regret and the reward

of which he receives gladly and cheerfully.

69/ r"H k0g rnwd Amavm? ,m0 ygyH e ypöwd/,'g p ypöwd ygyH? tx 'ku©H ed*pä wd/

69/ rd kufaomolonf tMuifa½GUavmuf raumif;rIonf tusKd;ray;ao;? xd ka½GUavmuf raumif;rIud k ysm;oumuJ hodk YrSwfxif\? tMuiftcgüum; raumif;rIonf tusKd;ay;\?xd ktcgü qif;&Jod kY a&muf&\/

69. The fool thinks it is sweet like honey, while the evil he has done is not yet matured. But

when the bad he has done is matured, then the fool suffers misery.

70/ rmao rmao ukoa*¾e? Amavm bkaOÆ,s abmZeH/e aom ocF gw"r®meH? uvH t*¢ wd aomVoð /





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70/ rdkufaomolonf vpOfvwd kif; oref;jrufzsm;jzifh (tESpfwpf&mywfvHk; NcdK;jcHaomtusif hud kusifhtH h[k) abmZOfud k pm;apumrl xd krd kufol\ tusif honf w&m;odjyD;aomt&d,myk*¾Kdvfwd kY\ NcdK;jcHaomtusif hudk wpfq,f hajcmufpdwf pdwfí wpfpdwfavmufrQtzd k;rxd kuf/

70. Let a fool, month after month, eat his food with a sharp point of a blade of kusa grass, yet is

his conduct not worth the sixteenth part of those who have understood Dhamma.

71/ e [d ygyH uwH ur®H? oZÆKcD&H0 rkpöwd/![EÅ H AmvraEGwd? bo®päaEé m0 yg0aum/

71/ n§pfjyD;pEk d Y&nfonf jyuawhoabmrS ½kwfw&uf rajymif;vJouJ hod kY jyKopfpjzpf aom raumif;rIonf (½kwfw&uf) tusKd;ray;ao;? (tusKd;ay;aomtcg) jymzH k;aomrD;cJuJ hodk Y olrdkufud k avmifuRrf;apvsuf tpOfvd kuf\/

71. The effect of an evil deed, like newly drawn milk does not turn at once, it follows the foolish

one like smoldering fire covered with ashes.

72/ ,m0a'0 tew¬ m,? ÚwåH Amvó Zm,wd/[EÅd Amvó okuú HoH? rk'ró 0dygw,H/

72/ olrdkuf\twwfynmonf olrd kuftm; tusKd;rJ h&eftwGufom jzpf\? ukod kvftzd kYtpk

ud k zsufqD;\? ynmOD;xdyfud k jywfí usapwwf\/

72. The knowledge that a fool acquires tends to be harmful, it destroys the fool's virtue causing

his head of knowledge to fall.

73/ toEÅH bm0erdapä ,s? yka&u©m&Oö bdu©Kok/tm0gaook p £ó&d,H? ylZH y&ukavok p/

74/ rar0 uw rnEÅK? *d[D yAÁZdwm Oabm/rar0gwd0om tók? udpö mudapöok udo® dpd/

£wd Amvó ouFayÜ g? £pä m rmaem p 0¹kwd/

73/ rvdr® maom&[ef;onf &[ef;wd k Y\tv,fü rdrdwGifxif½S m;r½S daom*kPfjzifh csD;rGrf;jcif;ud kvnf;aumif;? jcH&Hvsuf rdrdtm;a½hSaqmifjyKjcif;udkvnf;aumif;? ausmif; tdyf&mae&mwd k Yü tpd k;&jcif;udk vnf;aumif;? aqGrsKd;r[kwfaom 'g,umwd kY\(ypönf;av;yg;wd k Yjzif h) ylaZmfjcif;ud kvnf;aumif; tvd k½S d\/





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74/ ighaMumif hom trIBuD;i,fwd k Y jyD;pD;ukef\[k vl½Sif&[ef; ESpfOD;wd kY rSwfxifapukefownf;? wpfpH k wpfck trIBuD;i,fwd kUü ightvdkod k Y vd kufapMuukefownf;[k rd kufaom&[ef;tm; tMuHtpnf tvdk&r®uf rmefrmeonf wdk;yG m;av\/

73. The foolish bhikkhu may wish for undeserved reputation, for precedence among the monks,for authority in the monasteries and for honor among other people unrelated to him.

74. "This I have done", let the laymen and hermits, both think it was I who did that work, and let

them ever ask me what they should do or not do. These are the thoughts of the fool; thus hisdesire and pride increase.

75/ tnm [d vmblyedom? tnm edAÁ me*grdeD/{0arwH tbdnm,? bdu©K Ak'ó om0aum/ouúm&H embdeaE,s? 0da0urEkjAL[a,/

75/ vmbf&aMumif; tusif honf wpfrsKd;wjcm;wnf;? edAÁ mef&aMumif; tusif honf wpfrsKd;wnf;? þod k Y þtusif hESpfrsKd;ESpfpm;ud k cG Jjcm;odí jrwfpG mbk&m;\ wynf hom;&[ef;onf vmbfylaZmfoumudk rESpfouf&m/ 0da0uoHk;yg;ud kom wd k;yGm;ap&m\/

75. One is the road that leads to wealth, another the way leading to Nibbana; if the monk, the

disciple of Buddha, has learnt this he will not delight in the praise of men, he should devotehimself to solitude and practice detachment.

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6-y@dw0*¾

Chapter

76/ ed"d DeH0 y0wå m&H? ,H yaó 0ZÆ'ódeH/ed*¾,S0g'ð ar"m0ð ? wm'doH y@dwH baZ/

wm'doH bZrmeó? aoa,sm a[mwd e ygyda,m/

76/ tjypfazmfjy ES drfcsqH k;ravh½Sdaom xd kod kYoabm½S daom ynm½S dud k jr§Kyfxm;aoma½Ttd k;ud k ajymMum;vmoluJhod k Y xifrSwf½IMunfhí qnf;uyf&m\? xd kodk Y oabm½S daom ynm½S dudk qnf;uyfaomoltm;jrwf\? r,kwfnHhay/

76. Whoever sees one who detects faults as a revealer of hidden treasures should follow such a

wise one who is blameworthy. Follow this person; good, not evil, happens to one who associates

with such a person.





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77/ Mo0a',sm}Ekomao,s? toAÇm p ed0g&a,/owH [d aom yda,m a[mwd? towH a[mwd tyÜ da,m/

77/ qH k;r&m\? BudKwifqH k;r&m\? raumif;aom tjyKtrlwd kYrSvnf; wm;jrpf&m\?xd kolud k olawmfaumif;wd k Y cspfcifESpfouftyf\? rolawmfwd kYum; rcspfrESpfoufay/

77. Let one admonish and educate and lead away from what is wrong. He will be loved by those

who are good and hated by those who are not.

78/ e baZ ygyau rdawå? e baZ yk&dom"ar/baZx rdawå uvsmaP? baZx yk&dokwåar/

78/ ,kwfrmaom rdwfaqGwd k Yud k rqnf;uyf&m? ,kwfrmaom yk*¾Kdvfwdk Yud k rqnf;uyf &m? rdwfaqGaumif;wd kYud k qnf;uyf&m\? yk*¾Kdvfjrwfwd kYud k qnf;uyf&m\/

78. Let one not associate with low persons, bad friends. But let one associate with goodcompanions, associate with noble men.

79/ "r®yDwd okcH aowd? 0dyÜoaEée apwom/t&d,yÜa0'daw "ar®? o'g &rwd y@dawm/

79/ w&m;wnf;[laom tNrdKufa&ud k aomuf&olonf txl;oef Y½Sif; Munfvifaompdwfjzif h csrf;ompGmae&\? ynm½S donf tcgcyfodrf; t&d,molawmfaumif;wd kY a[mtyf aom (aAm"dyu© d,)w&m;ü arGYavsmf\/

79. One who drinks of the waters of Dhamma rests in joy with serene mind. The wise find their

delight in the Dhamma, in the truth as taught by noble ones (Ariyas).

80/ O'uH [d e,EÅ d aewå dum? Ookum&m er,EÅ d awZeH/'g½H k er,EÅ d wpä um? twå meH 'r,EÅd y@dwm/

80/ ajrmif;wl;a&,lorm;wdk Yonf (tvd k½S d&mod k Y)a&ud kaqmif,lukef\? av;orm;wd kYonf jrm;udk ajzmif hukef\? opfa½Gorm;wdk Yonf (vd kwd kif;&atmif)opfud k a½Gukef\? ynm½Sd wd kYonf rdrdukd,fud k (,Ofaus;atmif)qH k;rukef\/

80. Irrigators guide the water wherever they like, fletchers bend the arrow shaft, carpenters carve

their timber, and the wise themselves tame their minds.





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81/ aoavm ,xm {uCaem? 0gawe e orD&wd/{0H edE´ myoHomok? e ordOÆEÅ d y@dwm/

81/ wpfcJeufjzpfaom ausmufawmifonf (t&yfav;rsufES mrS) vmaomavaMumif h

rwkefvIyfouJ hod kY ynm½S dwd k Yonf csD;rGrf;jcif; uJ h½JYjcif;wd k YaMumif h rwkefvIyfukef/

81. As a solid rock is not shaken by the wind, so are the wise not shaken in the face of blame and

praise.

82/ ,xmyd &[a'g *rÇDa&m? 0dyÜoaEé m tem0davm/{0H "r® med okwGme? 0dyÜoD'EÅ d y@dwm/

82/ eufvSpG maom ork'&monf aemufusKjcif;r&Sd txl;MunfvifbdouJ hodk Y ynm½Sd wd k Yonf jrwfpG mbk&m; a[mMum;tyfaom w&m;wk d Yud k Mum;em&í txl;Munfvifukef\/

82. Even as Deep Ocean clear and clean, the wise become calm and clear after hearing the wordsof Dhamma.

83/ oAÁw¬ a0 oyÜK&dom pZEÅ d? e umrumrm vy,EÅd oaEÅ m/okace zk|m tx 0g 'kace? e Opö m0pH y@dwm 'ó,EÅ d/

83/ olawmfaumif;wk dYonf (cE¨mig;yg;paom)oabmw&m; tm;vH k;wkd Yü (wufruf armrIud k) pifppf pGef YvGwfukef\? olawmfaumif;wkd Yonf umrwk d Yud k tvd k½S dukefonf jzpfí rajymqdkukef? ynm½S dwkd Yonf csrf;omqif;&JESif h awG Yapumrl 0rf;ajrmufjcif; ESvH k;romjcif; oabmudk razmfjyMuukef/

83. The virtuous persons are unattached wherever they are; those at peace do not speak out of

desire for pleasure. Whether they encounter comfort or pain, happiness or sorrow, the wise show

neither elation nor depression.

84/ e twåa[wk e y&ó a[wk? e ykwårdapä e "eH e &|H/

e £apä,s t"ar®e ord'¨ drwåaem? o oDv0g yn0g "r®daum od,m/

84/ ynm½S drnfonf rdrdtaMumif;aMumif hjzpfap? olwpfyg;taMumif;aMumifhjzpfap (raumif;rIudkrjyK) raumif;rIjzif h om;orD; Opömwd kif;jynfudk tvdkr½S d&m? rw&m;rIjzif h rdrd\jynf hpH krIud k tvd kr½S d&m? xdkod k Yoabm½Sdaom yk*¾KdvfrsKd;onf oDv½Sdol ynm½S dol w&m;½S d ol jzpf\/





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84. If, whether for his own sake or for the sake of others, a man wishes neither for sons nor forwealth nor for power, and if he does not wish for his own success by unfair means, then he is

virtuous, wise and righteous.

85/ tyÜum aw rEkaóok? a, Zem yg&*grdaem/txm,H £w&m yZm? wD&ar0gEk"m0wd/

86/ a, p acg or®'u© maw? "ar® "r®mEk0wå dem/aw Zem yg&aróEÅ d? rpöKa",sH ok'kwå&H/

85/ vltaygif;wd k YwGif xd krS mzufpGef; edAÁ mefuRef;od k Y ul;ajrmufaom vlwd k Yonf enf;yg;ukef\? edAÁmeful;ajrmufolrSwpfyg; <uif;vlrsm;onf (ouú m,'d|dwnf;[laom) þrS mzufurf;üomvQif acgufwH k Yacgufjyef ajy;oG m;ae\/86/ aumif;pG ma[mtyfaomw&m;wdk Yud k w&m;tm;avsmfpG m usif hMuHukefaomolwd kYonf

ul;ajrmufEk difcJaom aorif;ae&m oHo&mud k (ul;ajrmufí) edAÁ mefwnf;[laom urf;wpfzufod k Y a&mufukefvwåH Y/

85. Only few are there among people who arrive at the other shore of Nibbana (Immortality); butthe others end up here running up and down on this shore (samsara) with the false view of

individuality.

86. When truth is correctly explained, those who practice according to Dhamma will go beyondthe domain of death (samsara), which is so hard to cross over.

87/ uPS H "r® H 0dyÜ[m,? okuú H bma0x y@dawm/

Moum taemurm*r®? 0da0au ,w¬ 'l&rH/88/ wMwmbd&wdrdapä ,s? [dwG m umar tudOöaem/y&da,m'ay,s twåmeH? pdwåau’ao[d y@dawm/

89/ a,oH oarÁ m"d,a*Fok? or® m pdwå H okbm0dwH/tm'gey#dedóa*¾? tEkyg'g, a, &wm/cDPmo0g ZkwdraEÅ m? aw avmau y&dedAÁKwm/

87/ ynm&Sdonf rnf;npfaom(tukod kvf)w&m;ud k y,fpGef Yí wPSmwnf;[laom wnf &mrS(xGufum) wPS muif;&medAÁ mefud k tm½k HjyKvsuf jzLpifaomukod kvfud k yG m;rsm;&m\/88/ ynm½S donf umrwd kYud k pGef Yí pdk;&drfjcif;r½S dbJ arG YavsmfEd kifcJaom 0da0uoHk;yg;ütvGefarG Yavsmfjcif;ud k tvd k½S d&m\? pdwfnpfnL;aMumif; eD0&Pwk YdrS rdrdud k,fud k jzLpif ap&m\/89/ tMuifyk*¾Kdvfwd kYonf aAmZößifw&m;wd k Yü pdwfuk d aumif;pG myG m;rsm;tyf\? rpG Jvrf;rl í Oyg'gefud k pGefYvGwf&m (edAÁ mef)üarG Yavsmfukef\? avmuü tmoa0g ukefjyD;aomBuD;aom wefcd k;½Sdukefaom xd kyk*¾Kdvfwd k Yonf (edAÁ mef"mwfjzif h) jidrf;ukef\/





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87. A wise man would leave the way full of darkness (evil deeds) and follow the way of light(good deeds) clear from excessive cravings envisaging Nibbana with virtuous deeds,

88. The wise would wish for delight, having discarded sensual desires, and would want to purge

him from the defilements of the mind.89. Those whose mind is fully well cultivated in the seven factors of Enlightenment, without

clinging to existence, who have no attachments and enjoy being free from grasping and whohave stopped all compulsion, attain perfect Nibbana in this world.

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7-t&[EÅ0*¾

Chapter

90/ *w'¨ daem 0daomuó? 0dyÜrkwåó oAÁ"d/oAÁ*E¦ yÜ[Deó? y&dVma[m e 0dZÆwd/

90/ pd k;&drfuif;aom tvH k;pHkaom (cE¨ mponf h)w&m;wdk YrS vGwfajrmufaom tvHk;pH ktxH k;tzG J Yud ky,fjyD;aom oHo&m c&D;oG m;jyD;aom (&[EÅ m)yk*¾ dKvftm; ylyefrI r½S dawmhacs/

90. For the one who has completed the journey of rebirths, left sorrow behind, is free in all

circumstances, and liberated from all bondage, has no more worries of life.

91/ O,sKOÆEÅ d owDraEÅm? e edauaw &rEÅ d aw/[Hom0 yv’vH [dwGm? MouarmuH Z[EÅ d aw/

91/ owd&S daomyk*¾Kdvfwd k Yonf (psmef0dyóemwd kYü) vHk YvjyKMuukef\? xd kyk*¾Kdvfwdk Yonf wnf&m umr*kPfü rarG YavsmfMuukef? [oFmiSufwdk Yonf (usufpm;&m) &T YHnGeftd kifudk pGefYcG mvsuf ysHoG m;ouJ hodk Y rSD&m wPS m[lorQudk pGef YíoG m;ukef\/

91. The mindful persons gird up themselves. They do not relish attachment. Like swans thatleave their lake, they abandon one attachment after another.

92/ a,oH oEédpa,m ew¬ d? a, y&dnmwabmZem/oknawm tedrdawå m p? 0darmau©m a,oH a*gpa&m/tmumao0 oukEÅmeH? *wd awoH 'k&Eé,m/





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92/ tMuif&[EÅ myk*¾Kdvfwdk Ytm; od krS D;odrf;qnf;jcif;onf r½Sd? tMuif&[EÅ mwd k Yonfy&dnmOfoH k;yg;jzif h yd kif;jcm;vsuf cJzG,fabmZOfud k oH k;aqmifukef\? &m*ponfuif;pdwf vsuf &m*paom edrdwfr½S daom edAÁmefonf tMuif&[EÅmyk*¾Kdvf\ usufpm;&mtm½k H jzpf\? aumif;uifü iSufwd k Y\oG m;&mvrf;aMumif;ud k odEkdifcJouJ hod kY xdk&[EÅ myk*¾Kdvfwk d Y

\ oGm;&mudk odEkdifcJ\/

92. The venerable Arahants who have laid up no storage, who live on recognized food, with

perfect knowledge, whose sphere is emptiness and liberation, are hard to track, like birds in the

sky where there is no track.

93/ ,ómo0g y&du© DPm? tm[ma& p tedódawm/oknawm tedrdawå m p? 0darmau©m ,ó a*gpa&m/tmumao0 oukEÅ meH? y'H wó 'k&Eé,H/

93/ tMuifyk*¾Kdvfwdk Ytm; tmoa0gukefcef;\? tpmt[m&üvnf; (wPSm'd|djzifh)pG JrS Djcif;r½S d? &m*ponf qdwfokef;aom &m*paom edrdwfr½Sdaom edAÁmefonf tMuif&[EÅ myk*¾Kdvf\ usufpm;&mtm½k Hjzpf\? aumif;uifüiSufwdk Y\ajc&mud k rodEk difouJ hodk Y xd k&[EÅmyk*¾Kdvf\ ajc&m[laomvrf;aMumif;ud k rodEk dif/

93. The venerable Arahants whose compulsions are gone, who have no passions on food, whose

sphere is emptiness, signlessness, and liberation, are hard to track, like birds whose tracks are

unknown in the sky.

94/ ,ódE´ d,med orx*Fwmed? tóm ,xm om&xdem ok'EÅ m/y[Dermeó temo0ó? a'0gyd wó yd[,EÅ d wm'daem/

94/ &xm;xdef; aumif;pG mqH k;rjyD;aomjrif;wdk Yonf jidrfoufwnfMunfukefouJ hod kY tMuif &[EÅ myk*¾Kdvf\ £aÈ(ajcmufyg;)wk d Yonf jidrfouf wnfMunfjcif;odk Y a&mufukef\?rmeud ky,fjyD;aom tmoa0gr½S daom wm'd*kPfESif hjynfhpHkaom xdk&[EÅ myk*¾Kdvftm; ewf wd kYonfvnf; cspfjrwfEkd k;ukef\/

94. The venerable Arahant who wisely controls his senses as horses well trained by a good

driver, and who is free from lower passions and pride, is admired even by devas (gods).

95/ yx0doarm aem 0d½kZö ßwd? £Ećdvkyarm wm'd okAÁawm/&[a'g0 taywu'árm? oHom&m e b0EÅ d wm'daem/

95/ wm'd*kPfESifhjynf hpHkaom aumif;aomtusif h½S daom &[EÅ myk*¾Kdvfonf ajrBuD;uJ hod kYvnf;aumif;? wHcg;wd kifuJ hod kYvnf;aumif; (onf;cHaompdwf½S donfjzpfí) trsufa'gojzif h qefYusifrIrjyK? ½TYHnGefuif;aoma&td kifuJ hodk Y wm'd*kPf½Sif &[EÅ mociftm; usifvnfjcif;wd kYonf rjzpfukef/





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95. The venerable Arahant is tolerant like the earth, he is steady like a firm pillar, and he is like a

lake free from mud. For such an arahant there will be no more Samsara, the cycle of rebirths.

96/ oEÅ H wó reH a[mwd? oEÅ m 0gpm p ur® p/or®'nm 0drkwåó? OyoEÅó wm'daem/

96/ taMumif;tm;avsmfpG m w&m;ud kodí udavomrvGwfaom jidrfoufaom azmufjyefjcif;oabmr&Sdaom xdk&[EÅ myk*¾Kdvf\ pdwfonfvnf;jidrfouf\? EIwftrlt&monf vnf;aumif;? ud k,ftrlt&monfvnf;aumif; jidrfouf\/

96. The venerable Arahant who is liberated and gone to serenity by perfect knowledge (theTruth) is calm and also the speech and the action are calm.

97/ tóa'¨ g tuwnL p? oE¨dapäa'g p a,m ea&m/[wm0umaom 0EÅ maom? o a0 Owårayg&daom/

97/ tMuifolonf olajympum;jzif hom ,H kMunfolr[kwf? edAÁmefudk ud k,fwd kifodol vnf;jzpf\? 0#foH k;yg;\tpyfudk jzwfawmufjyD;olvnf;jzpf\? ukodkvf tukodkvf\tusKd;ay;cGif hudk owfjzwfjyD;olvnf; jzpf\? tvH k;pHkaomwPSmud k axG;tefjyD;olvnf;jzpf\? xd kolonfom pifppf a,musf m;jrwfjzpf\/

97. He who is free from credulous beliefs since he has seen the eternal Nibbana, who has thrown

off the bondage of the lower life and, far beyond temptations, has surrendered all his desires, heis indeed great among men.

98/ *gar 0g ,'d 0g&an? edaEé 0g ,'d 0g xav/,w¬ t&[aEÅm 0d[&EÅ d? wH blrd&mraP,suH/

98/ ½Gmüjzpfap? awmüjzpfap? edrfh&müjzpfap? ukef;jrif hüjzpfap &[EÅ myk*¾Kdvfwdk Yonf aeukef\? xd kyk*¾Kdvfwdk Yae&m ajrt&yfonf arGYavsmfzG,f&S d\/

98. In a village or in a forest, or in a valley or on the hills, wherever venerable Arahants dwell,that place is delightful.

99/ &rPD,med t&nmed? ,w¬ e &rwD Zaem/0Dw&m*g &rdóEÅd? e aw umr*a0odaem/





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99/ awmwd kYonf arGYavsmfzG,f ½S dukef\? ,if;awmwd kYü umr½SmrS D;ol vltaygif;onf um; rarGYavsmfEk dif? &m*uif;aomyk*¾Kdvfwd k Yonfom arGYavsmfukefvwå H Y? xd k&m*uif;aomyk*¾Kdvfwd kYonf umrud k r½S mrS D;Muukef/

99. Forests are delightful; where the ordinary people find no delight, there the passionless willfind delight, for they do not seek sensual pleasures.

wm'd *kPf = þt&mü wm'd *kPf[lonf avmu"H ½Spfyg;ESif h awG YêuH aomtcg azmuf jyef wkef vIyfrI r½S d jcif ;aywnf;/

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8-o[ó0*¾

Chapter

100/ o[óryd ap 0gpm? tew¬y'oH[dwm/{uH tw¬y'H aoa,sm? ,H okwG m Oyor®wd/

100/ awmzG J YawmifzJ G Y tusKd;rJ hyk'fESif homqd kifaom pum;onf tcGef;wpfaxmif&S dapumrl

rjrwf? Mum;em&ojzif h &m*ponf jidrf;at;aMumif;jzpfí tusKd;½Sdaom yk'fwpfyk'fonf om ydkvGefí jrwf\/

100. Though a statement composed of a thousand words without sense, one word of sense is

better, which one becomes pacified.

101/ o[óryd ap *gxm? tew¬y'oH[dwm/{uH *gxmy'H aoa,sm? ,H okwG m Oyor®wd/

101/ tusKd;rJ hyk'fESifhqd kifaom *gxmonfwpfaxmifyif jzpfapumrlrjrwf? Mum;em&ojzifh &m*ponf jidrf;at;aMumif;jzpfaom *gxm wpf*gxmonfom ydkvGefíjrwf\/

101. Better than a thousand useless verses is one single verse that gives peace.

102/ a,m p *gxm owH bmao? tew¬y'oH[dwm/{uH "r®y'H aoa,sm? ,H okwG m Oyor®wd/

103/ a,m o[óH o[aóe? o*Fgar rmEkao Zdae/{uOö aZ,srwå meH? o a0 o*FgrZkwåarm/





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102/ tusKd;rJhyk'fESifhqd kifaom *gxmwpf&mud k ½Gwfqdkapumrl rjrwf? Mum;em&ojzif h &m*ponf jidrf;at;aMumif;jzpfaom w&m;wpfyk'fudk ½Gwfqd kjcif;onfom yd kvGefíjrwf\/103/ tMuif ppfol&Jwpfa,muf ppfajrjyifü ppfonf Adkvfygwdk Yud k tBudrfwpfoef;atmifEk dif&m\? tMuifol&Jaumif;wpfa,mufonfum; ud k,fwGif;udavomud k wpfMudrf

wpfcgrQ atmifEkdif&m\? ud k,fwGif; udavomud k wpfMudrfatmifEk difaom xd kolonfomppfatmifolwd kYwGif tjrwfqH k;jzpf\/

102. Better than one who recites a hundred verses of meaningless lines is one verse on hearing

which one becomes calm.103. If a man conquers in battle a thousand times a thousand men, but if one conquers(his

passions) himself alone, he is the greatest of all conquerors.

104/ twå m [a0 ZdwH aoa,sm? ,m pm,H £w&m yZm/

twå'EÅó aygoó? edpö H onwpm&daem/105/ ae0 a'a0g e *E¨aAÁm? e rma&m o[ jA[®Kem/ZdwH tyZdwH u,d&m? wxm½lyó ZEÅKaem/

104-105/ ud k,fwGif;udavomwd kYud k Ek difjcif;jzif h rdrdud k,fud k atmifEkdifjcif;onfjrwf\?avmif;wef;upm;jcif; ppfwdkufjcif;ponfjzif h olwpfyg;ud k atmifEkdifjcif;onfrjrwf?rdrdudk,fud k qH k;rjyD;aom? udk,fçEIwfçESvH k; oH k;yg;vH k;ud k tjrJapmif hpnf;avh½S daom? xd kod k Yoabm½S daom? owå0gwd k Y\atmifjcif;ud k ewfonfvnf;aumif;? *E¨AÁewfonf vnf;

aumif;? jA[® mESifh wuGaom rm&fewfonfvnf;aumif; ½I H;atmifrjyKEk dif&m/104.105. Better, indeed, oneself conquered over others, and has won himself, who is constantly

living in self-control. Neither a Deva, nor a Gandhabba, nor Mara together with Brahma, could

turn the victory into defeat of a person who controls himself.

106/ rmao rmao o[aóe? a,m ,aZx owH orH/{uOö bm0dwwå meH? rk[kwåryd ylZa,/oma,0 ylZem aoa,sm? ,aOö 0óowH [kwH/

106/ tESpfwpf&mywfvHk; vwd kif;vwd kif;(wuúwGef;wd k Ytm;)aiGwpfaxmiftukefcHí ylaZmf &m\? 0dyóem yGm;aom pdwf&S daom &[ef;wd kYtm; wpfMudrfwpfcPrQ ylaZmf&m\?xd kylaZmfjcif;ESpfrsKd;wd k YwGif 0dyóem yG m;rsm;aom&[ef;wd k Ytm; wpfcPrQ ylaZmfjcif;onf om jrwf\? wuúwGef;wd kYtm; tESpfwpf&mywfvHk; ylaZmfjcif;onf rjrwf/

106. If month by month, with a thousand devotional money offerings for a hundred years oneshould sacrifice; and another only for a moment paid reverence to a Noble One who is virtuous

and practicing vipassana meditation, this moment would have greater value than a hundred years

of offerings.





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107/ a,m p 0óowH ZEÅK? t*¾ð y&dpa& 0ae/{uOö bm0dwwå meH? rk[kwåryd ylZa,/oma,0 ylZem aoa,sm? ,aOö 0óowH [kwH/

107/ tMuifolonf tESpfwpf&mywfvH k; awmürD;ud k vkyfauR;ylaZmf&m\? tMuifol onfum; 0dyóemyG m;rsm;aompdwf½S daom &[ef;wd kYtm; wpfMudrfwpfcgrQ ylaZmf&m\? xd kolwdk Y\ ylaZmfjcif;ESpfrsKd;wdk YwGif xd k0dyóemyGm;rsm;aom &[ef;wdk Ytm; wpfcPrQ ylaZmfjcif;onfom jrwf\? tESpfwpf&mywfvH k; ylaZmfjcif;onf rjrwf/

107. If a man for a hundred years should worship the sacred fire in the forest, and if another only

for a moment paid reverence to a Noble One who is virtuous and practicing vipassana

meditation, this moment would have greater value than a hundred years of making sacrifices.

108/ ,HudOö d ,d|H 0 [kwH 0 avmau? oH0pä &H ,aZx yknayau© m/oAÁrÜ d wH e pwkbm*arwd? tbd0g'em OZÆK*awok aoa,sm/

108/ avmuüaumif;rIud k vkdvm;iJ huGufaomolonf ,ZfMuD;ylaZmfjcif;udkvnf;aumif;?,Zfi,fylaZmfjcif;ud kvnf;aumif; wpfESpfywfvH k; ylaZmf&m\? xd kylaZmfjcif; tvH k;pH konf ajzmif hrwfpGmusif haom t&d,myk*¾Kdvfwd k Yudk ½S dcdk;jcif;apwem\ av;zd k Ywpfzdk YudkrQ rrS D? t&d ,m yk*¾Kdvfwdk Yü ½S dcd k;jcif; apwemonfom jrwf\/

108. Whatever sacrifice or offering in the world up for a year in order to gain merit, all of that

does not reach a quarter as good as paying respect to Noble persons (Ariyas).

109/ tbd0g'eoDvdó? edpö H 0k¹k mypm,daem/pwå ma&m "r® m 0¹kEÅ d? tm,k 0aPÖm okcH AvH/

109/ tjrJ½Sdcd k;avh½S dí rdrdxuf *kPftoufodu© mtm;jzif h MuD;aomolwdk Yü t½kdtaojyKavh½S doltm; touf½Snfjcif; tqif;vSjcif; csrf;omjcif; cGeftm;MuD;jcif;[laom þtusKd;xl;w&m; av;yg;wd k Yonf wd k;yGm;ukef\/

109. If a person has the habit of reverence and respects to the Aged who have virtue and faith in

Dhamma, four benefits will gain to him: long life, beauty, happiness and strength.

110/ a,m p 0óowH ZDa0? 'kóDavm torm[dawm/{um[H ZD0dwH aoa,sm? oDv0EÅó psm,daem/

110/ oDvr½S d orm"dr½S dbJ tESpfwpf&mywfvH k; touf½Snfae&jcif;xuf oDv½S díorxç0dyóemudk ½Iaeaomol\ wpf&ufrQ touf½Snf&jcif;onf jrwf\/





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110. Better than a hundred years lived in vice, without contemplation, is one single day of lifelived in virtue and a meditation.

111/ a,m p 0óowH ZDa0? 'kyÜanm torm[dawm/

{um[H ZD0dwH aoa,sm? ykn0EÅó psm,daem/

111/ ynmr½S d orm"dr½SdbJ tESpfwpf&mywfvH k; touf½Snfae&jcif;xuf w&m;ynm½S díorxç 0dyóemud k½Iaomyk*¾Kdvf\ wpf&ufrQtouf½Snf&jcif;onf jrwf\/

111. Better than a hundred years lived in ignorance, without contemplation, is one single day of

life lived in wisdom and a deep contemplation.

112/ a,m p 0óowH ZDa0? ukoDawm [De0D&da,m/

{um[H ZD0dwH aoa,sm? 0D&d,rm&bawm 'VS H/

112/ ysif;&donfjzpfí 0D&d,r½S dbJ tESpfwpf&mywfvHk; touf½Snfae&jcif;xuf 0D&d,ud k jrJjrHpG m tm;xkwfaomol\ wpf&ufrQ touf½Snf&jcif;onf jrwf\/

112. It is better to live one day making strenuous effort than to live a hundred years lazily and

listlessly.

113/ a,m p 0óowH ZDa0? tyóH O',AÁ,H/

{um[H ZD0dwH aoa,sm? yóawm O',AÁ,H/

113/ cE¨mig;yg;wd kY\ tjzpftysufudk r½IrjrifbJ tESpfwpf&mywfvHk; touf½Snf ae&jcif;xuf cE¨ mig;yg;wdk Y\tjzpftysufudk rjywf½Ijrifaomyk*¾Kdvf\ wpf&ufrQ touf ½Snf&jcif;onf jrwf\/

113. It is better to live one day seeing "the arising and dissolving (of mind and body)" than tolive a hundred years not seeing the arising and dissolving.

114/ a,m p 0óowH ZDa0? tyóH trwH y'H/{um[H ZD0dwH aoa,sm? yóawm trwH y'H/

114/ aojcif;uif;aomedAÁ mefud krjrifbJ tESpfwpf&mywfvH k; touf½Snfae&jcif;xuf aojcif;uif;aomedAÁ mefud k jrifaomyk*¾Kdvf\ wpf&ufrQ touf½Snf&jcif;onf jrwf\/

114. It is better to live one day seeing the immortal place, Nibbana, than to live a hundred years

not seeing the immortal place.





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115/ a,m p 0óowH ZDa0? tyóH "r®rkwårH/{um[H ZD0dwH aoa,sm? yóawm "r®rkwårH/

115/ jrwfaomavmukwå&mw&m;ud krjrifbJ tESpfwpf&mywfvH k; touf½Snfae&jcif;xuf

jrwfaom avmukwå&mw&m;ud kjrifaomyk*¾Kdvf\ wpf&ufrQtouf½Snf&jcif;onfjrwf\/

115. It is better to live one day seeing the Noble Dhamma, the ultimate truth, than to live a

hundred years not seeing the Noble Dhamma.

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9-ygy0*¾

Chapter

116/ tbdw¬a&x uvsmaP? ygyg pdwå H ed0g&a,/'E¨ H [d ua&mawm yknH? ygyo® ð &rwD raem/

116/ raumif;rIüpdwfonf arGYavsmfwwfí aumif;rIjyKaomtcg EkH YaES;wwf&um; raumif;rIrS pdwfudkwm;jrpfí ukok dvfaumif;rIwk d Yud k vsifjrefaqmpG m jyKvkyf&m\/

116. Quicken to do good, keep the mind away from evil. The mind of one who is slow in doingwell finds pleasure in evil.

117/ ygyaOö yk&daom u,d&m? e eH u,d&m ykeyÜKeH/e wrSd qE´H u,d&mx? 'kau© m ygyó Opöa,m/

117/ yk*d ¾Kvfonf raumif;rI jyKrdapumrª xdkraumif;rIud k xyfumxyfum rjyKrdap&m?xd kraumif;rIü pdwftvkdqEud krjyK&m? raumif;rIud kyGm;apjcif;onf qif;&J\ taMumif;wnf;/

117. If a person does something wrong, let him not do it again and again. Let him not find the

pleasure in his sin. A suffering is the accumulation of wrongdoings.

118/ yknaOö yk&daom u,d&m? u,d&m eH ykeyÜKeH/wrS d qE´ H u,d&mx? okacg yknó Opöa,m/





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118/ yk*d ¾Kvfonf aumif;rIud kjyKjyD;aomfvnf; xdkaumif;rIud k xyfumxyfumjyK&m\?xd kaumif;rIü pdwftvd kqE´udk jyK&m\? aumif;rIuk d yG m;apjcif;onf csrf;omjcif;\taMumif;wnf;/

118. If a person does something good, let him do it again and again. Let him rejoice therein; prosperity is the accumulation of good deeds.

119/ ygaygyd yówd bj'H? ,m0 ygyH e ypöwd/,'g p ypöwd ygyH? tx ygayg ygyged yówd/

120/ baj'myd yówd ygyH? ,m0 bj'H e ypöwd/,'g p ypöwd bj'H H? tx baj'm bj'med yówd/

119/ raumif;rIjyKaomolyif jzpfaomfvnf; raumif;rI tusKd;ray;ao;oa½G Y umv

ywfvHk; aumif;jrwfaomtm½k Hud k awG YjrifEkdifao;\? raumif;rItusKd;ay;aom tcgürlum; raumif;rIjyKolonf raumif;usKd;wd kYud kom awG Yjrif&awmh\/120/ aumif;rIjyKaomolyif jzpfaomfvnf; aumif;rItusKd; ray;ao;oa½G Y umvywfvH k; raumif;aomtm½H kudk awG YjrifEk difao;\? aumif;rItusKd;ay;aom tcgürlum;aumif;rIjyKolonf aumif;usKd;wd kYuk dom awGYjrif&avawmh\/

119. Even an evil-doer sees delight as long as his evil deed has not ripened; but when his evil

deed has ripened, then does the evil-doer see evil.120. A man may find pain in doing good as long as his good deed has not given fruit; but when

the fruit of good comes then that man finds good indeed.

121/ rm0ranx ygyó? e rE´ H tm*rdówd/O'AdEKedygawe? O'ukarÇ myd yl&wd/Amavm yl&wd ygyó? axmuH axmurÜ d tmpdeH/

121/ tenf;i,faom raumif;rIonf ightm;tusKd;a&mufvdrf hrnf r[kwf[k raumif;rI ud k rxDrJ hjrif ratmifharh&m? rdk;a&aygufonf uszefrsm;vwfaomf a&td k;onf jynf h ouJhod k Y olrdkufonf tenf;i,f tenf;i,frQaom raumif;rIudk jyKqnf;yl;zefrsm;

aomf raumif;rIjzif h jynf h\/

121. Though it is a sin of little worth, do not think it will not affect you. Dripping water will in

time fill a water pot drop by drop; a foolish man is filled with evil, even if one accumulates itlittle by little.

122/ rm0ranx yknó? e rE´ H tm*rdówd/O'AdEKedygawe? O'ukarÇ myd yl&wd/"Da&m yl&wd yknó? axmuH axmurÜd tmpdeH/





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122/ tenf;i,faomaumif;rIonf ightm;tusKd;a&mufvdrfhrnf r[kwf[k aumif;rIud k rxDrJ hjrif ratmifharh&m? rdk;a&aygufonf uszefrsm;vwfaomf a&tdk;onf jynfhouJ hod kYynm½S donf tenf;i,f tenf;i,frQaom aumif;rIud k jyKqnf;yl;zefrsm;vwfaomfaumif;rIjzifh jynf h\/

122. Though it is a deed of little worth, do not think it will not affect you. Dripping water will in

time fill a water pot drop by drop; the one who is wise is filled with good, even if one

accumulates it little by little.

123/ 0gPdaZm0 b,H r*¾ H? tyÜoaw¬ m r['aem/0doH ZD0dwkumarm0? ygyged y&d0ZÆa,/

123/ tazmfenf;aom rsm;aomOpö m½S daomukefonfMuD;onf ab;tEÅ&m,frsm;aom c&D;

ud ka½S mifMuOfouJhod k Y vnf;aumif;? touf½Sifvdkaomolonf vwfwavm aoapwwf aomtqdyfud k a½S mifMuOfouJ hod kYvnf;aumif; ynm½S donf raumif;rIudk a½S mifMuOf&m\/

123. Just as a wealthy merchant with many goods but with few companions avoids a dangerous

road, and just as someone who loves his life avoids poison, a wise man should avoid all evils.

124/ ygPdrS d ap 0aPm emó? [a&,s ygPdem 0doH/emAÁPH 0doraEGwd? ew¬d ygyH tukAÁawm/

124/ vufütemr½S dvQif vufjzifhtqdyfud k ud kifaqmifEk dif\? tqdyfonf temr½S daomvufod k Y tpOfrvdkuf? apwemr½S dbJ jyKaomoltm; raumif;rIuHrnfonf r½S d/

124. If one who has no wound in his hand may touch poison by hand, his hand cannot be hurt by

the poison, since poison hurts where there is no wound, the man who has no evil cannot be hurt

by evil.

125/ a,m tyÜ'k|ó e&ó 'kówd? ok'ó aygoó te*FPó/war0 AmvH yapöwd ygyH? okckarm &aZm y#d0gwH0 cdawåm/

125/ tMuifolrdkufonf rjypfrS m;xd kufaom pifMu,fí udavomuif;aom &[EÅmyk*¾Kdvftm; jypfrS m;\? avnmodk YypfvTihftyfaom odrfarG YaomjrLrIefonf xd kypfvTif Yolodk Yom jyefusouJ hodk Y raumif;rIonf xd kolrdkufod k Yom a½S;½Ijyefusvm\/

125. If any foolish person who offends an innocent Ariya, the ill of that evil returns to this fool,

like the dust thrown against the wind.





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126/ *AÇ arau OyÜZÆEÅd? ed&,H ygyur® daem/o*¾ H ok*wdaem ,EÅd? y&dedAÁEÅ d temo0g/

126/ tcsKdUaom olwdk Yonf þvlYjynfü trd0rf;0,f y#doaEae&ukef\? raumif;rI

jyKolwdk Yonf i&Jüjzpf&ukef\? aumif;aomynm½S dwdk Yonf ewfjynfod k Y a&muf&ukef\?tmoa0guif;aom &[EÅmyk*¾Kdvfwdk Yonf y&dedAÁ mefpH&ukef\/

126. Some are born in a womb on earth, people who do evil are reborn in hell; those of good

course go to heaven, people who are pure attain Nibbana.

127/ e tEÅvdau© e ork'raZÑ? e yAÁwmeH 0d0&H y0dó/e 0dZÆwD aom Z*wdyÜa'aom? ,w¬|dawm rkapö,s ygyur® m/

127/ raumif;rIjyKolonf aumif;uifü wnfaeaomf vnf;aumif;? ork'&mtv,füwnfaeaomfvnf;aumif; awmifacgif;od k Y0ifí wnfaeaomfvnf;aumif; raumif;rIrS rvGwf&m? tMuift&yfü wnfaeaomf raumif;rIrS vGwf&m\? xd kt&yfrsKd;um; r&SdEkdif onfomwnf;/

127. There is no spot in the world for an evil doer; not in the sky, or in the ocean depths, or in a

mountain-cave, where one can escape from evil deeds.

128/ e tEÅvdau© e ork'raZÑ? e yAÁwmeH 0d0&H y0dó/e 0dZÆwD aom Z*wdyÜa'aom? ,w¬|dwH eyÜoa[,s rpöK/

128/ raumif;rIjyKolonf aumif;uifü wnfaeaomf vnf;aumif;? ork'&mtv,füwnfaeaomfvnf;aumif;? awmifacgif;od kY0ifí wnfaeaomfvnf;aumif; aorif;rS rvGwf&m? tMuift&yfü wnfaeaomf aorif;rSrn§Of;qJEk dif&m? xd kt&yfrsKd;um; r½S dEk dif onfomwnf;/

128. There is no place in the world for an evil doer; not in the sky, or in the ocean depths, or in a

mountain-cave, where one can be free from the power of death.

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10-'@0*¾

Chapter

129/ oaAÁ woEÅd '@ó? oaAÁ bm,EÅ d rpöKaem/twå meH OyrH uwGm? e [ae,s e Cmwa,/

129/ tvHk;pH kaom owå0gwd kYonf 'PfrS xdwfvef Yukef\? tvH k;pHkaomowå0gwd k Yonf aojcif;rS aMumufukef\? rdrdud k,fud k OyrmjyKí owå0gwd kYud krowfjzwf rn§Of;qJ&m/

129. All beings are afraid of punishment, so also all beings are afraid of death. Consideringothers as yourself, one should neither kill nor ill treat others.

130/ oaAÁ woEÅ d '@ó? oaAÁoH ZD0dwH yd,H/twå meH OyrH uwGm? e [ae,s e Cmwa,/

130/ tvHk;pH kaom owå0gwd kYonf 'PfrSxdwfvef Yukef\? tvH k;pHkaomowå0gwd kYonf rdrdwdk Y\ toufudkcspf\? rdrdudk,fud k OyrmjyKí owå0gwdk Yud k rowfjzwf f rn§Of;qJ&m/

130. All beings are afraid of punishment, all beings love life; considering others as yourself, oneshould neither kill nor ill treat others.

131/ okcumrmed blwmed? a,m 'a@e 0d[ðowd/twåaem okcaromaem? aypö aom e vbaw okcH/

132/ okcumrmed blwmed? a,m 'a@e e [ð owd/twåaem okcaromaem? aypö aom vbaw okcH/

131/ tMuifolonf rdrd\csrf;omudk½S mtH h[k rdrduJ hodk Y csrf;omud ktvd k½S dukefaom owå0g

wd k Yud k wkwfvS HwHjzif h n§Of;qJ\? xd kn§Of;qJaomolonf wrvGefb0ü csrf;omud kr&Ek dif/132/ tMuifolonf rdrd\csrf;omud k½SmtH h[k rdrduJhod k Y csrf;omud ktvdk½S dukefaom owå0gwd kYud k wkwfvS HwHjzifh rn§Of;qJ? xd krn§Of;qJaomolonf wrvGefb0ü csrf;omud k &Ek dif\/

131. One who, for the sake of happiness, hurts or kills other beings who also long for happiness,

will not find happiness after death.

132. One who, for the sake of happiness, does not hurt or kill other beings, who also long for

happiness, will find happiness after death.





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133/ rma0gp z½koH uOö d? 0kwå m y#d0a',sK wH/'ku©m [d om&rÇ uxm? y#d'@m zkao,sK wH/

134/ oap aea&od twå meH? uHaom Oy[awm ,xm/{o yawå mod edAÁ meH? om&arÇ m aw e 0dZÆwd/

133/ wpfpHkwpfa,mufudkrQ Murf;MuKwfaompum;udk rqd kvif h? tqdkcH&olwd k Yonf oif hudk jyefvSefqdkukef&m\? jcKwfjc,faom pum;onf qif;&J\taMumif;wnf;? olwpfyg;udk 'PfjyKu twH kYtvSnf h'Pfwd kYonf oifhxHod k Y a&mufukef&m\/134/ tem;jywfaom aMu;acgif;avmif;onf toHrxGuf NidrfoufouJ hod k Y rdrdud k,fudk NidrfoufwnfMunfatmif apmif ha½S mufaeaomolonf edAÁ mefod k Ya&mufEk dif\? jcKwfjc,frIr½Sd/

133. Never speak harsh words; for once spoken they will be said back to you. Angry words are painful, retaliation will get you.

134. If you can be silent like a broken gong that is silent, you can reach the peace of Nibbana;

there is no agitation in you.

135/ ,xm 'a@e a*gygavm? *ga0g ygaZwd a*gp&H/{0H Z&m p rpöK p? tm,H k ygaZEÅ d ygPdeH/

135/ EG m;ausmif;om;onf ESifwHjzif h EGm;wkd Yudk pm;usufodk Y armif;ESifouJ hod kY þtwl tdkjcif;onfvnf;aumif;? aojcif;onfvnf;aumif; owå0gwdk Y\ toufud k armif;ESif ukef\/

135. As a cowherd with his staff drives his cows to pasture, so do Old Age and Death drive thelife of all beings.

136/ tx ygyged ur® med? u&H Amavm e AkZÑwd/ao[d uar®[d 'kar®a"m? t*¾ d!a¹km0 wyÜwd/

136/ raumif;rI tukodkvfuHwdk YudkjyKaom olrd kufonf xdkjyKaomtcgürod? ynmrJhol

onf xdkrdrdjyKaom raumif;rIuHwk dYaMumifh rD;avmifaomoluJ hod k Y ylyef&\/

136. The foolish one does not know when he commits his evil deeds; later the stupid man has to

suffer and is consumed by his own deeds, as if burnt by fire.

137/ a,m 'a@e t'a@ok? tyÜ'ka|ok 'kówd/'oEérnw&H XmeH? cdyÜar0 ed*päwd/

138/ a0'eH z½koH Zmeð? o&D&ó 0 ab'eH/*½kuH 0gyd tmAm"H? pdwåau©yH 0 ygykaP/





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139/ &mZawm 0g Oyo*¾H? tAÇ u© meH 0 'g½kPH/y&du©,H 0 ÓwDeH? abm*geH 0 yb*F k&H/

140/ tx 0gó t*g&med? t*¾ d ![wd yg0aum/um,ó aba'g 'kyÜanm? ed&,H aomyyZÆwd/

137/ tMuifolonf tjypf'Pfuif;Muí rjypfrS m;xdkufaom &[EÅ myk*¾Kdvfwd kYü wkwfvS HwH ponfjzif h jypfrSm;\? xdkolonf qif;&JaMumif; 'Pfq,fyg;wk dYwGif wpfyg;yg;aom qif;&J jcif;taMumif;od k Y vsifjrefpG myif a&muf&\/138-139/ jyif;xefaom a0'emod kYvnf;aumif;? Opö mqHk;½IH;jcif;odk Yvnf;aumif;? vufjywf ajcjywfpaom ud k,ft*F gysufpD;jcif;odk Yvnf;aumif;? BuD;av;aom Elempaom tempGJ uyfjcif;od kYvnf;aumif;? ½l;jcif; pdwfysH YvGif hjcif;od k Yvnf;aumif;? rif;ab;vnf;aumif;?Murf;MuKwfpG maom tpGwfpGJcH&jcif;od kY vnf;aumif;? aqGrsKd;wdk Y\ ysufjym;jcif;odk Y

vnf;aumif;? pnf;pdrf Opö mwd k Y\,dk,Gif;ysufpD;jcif;od k Y vnf;aumif;a&muf\/140/ xdk Yjyifxd kjypfrS m;ol\ tdrfwd kYukd yuwdrD;onfvnf;aumif;? avmifrD;onfvnf;aumif;avmif\? ynmrJhaom xd kolonf cE¨ mud k,fysufpD;onfrSaemufü i&Jod k Y a&muf&\/

137. Any person who inflicts pain on those Ariyas who are pure and innocent will soon fall into

one of these ten evils (chastisements):138-139. fearful pains or sufferings; destitution, fracturing of the body (loss of limbs), grave

illness (as leprosy), insanity, oppression by the ruler, severe accusations, destruction of kin

(relatives):140. destruction of possessions or lightening fire will burn his houses, and upon the dissolution

of his body, the stupid man will fall to hell.

141/ e e*¾p&d,m e Z#m e yuFm? ememoum x@dvom,dum 0g/&aZmZv’ H OuúK#duyÜ"meH? aoma"EÅd rpö H t0dwdPÖucø/

141/ t0wfr0wfbJ usif hjcif;wdk Yonfvnf;aumif;? qHuspftusif hwdk Yonfvnf;aumif;?½T H YnGeftvdrf;vdrf;uyfí usifhjcif;wk dYonfvnf;aumif;? tpmjzwfí tiwfcHusif hjcif;wd k Yonfvnf;aumif;? ajrütdyfí aejcif;wd k Yonfvnf;aumif;? jrLrIeftvdrf;vdrf; wifapvQuf usif hjcif;onfvnf;aumif;? aqmifhaMumifhxd kifí usif hjcif;onfvnf;aumif; 0dpdudpäm

rS rvGwfajrmufao;aom owå0gudk rpifMu,fapEk difukef/

141. Not nakedness, not matted hair, not dust, not fasting, or sleeping on the bare earth, not

rubbing with dust, not squatting motionless can cleanse a mortal who has not overcome his

doubts.

142/ tvuFawm apyd orH pa&,s? oaEÅ m 'aEÅ m ed,awm jA[®pm&D/ oaAÁok blawok ed"m, '@H? aom jAm[®aPm aom oraPm o bdu©K/





-38-

142/ tMuifolonf udavomjidrf;\? £a`Eud k qH k;rjyD;jzpf\? r*fav;yg;jzifhjrJ\?jrwfaomtusif h½Sd\? tvH k;pHkaomowå0gwdk Yü vufeufud k y,fcsxm;onfjzpfí arwå mjzif h tnDtrQusifh\? xd kolonft0wfwefqmqifapumrl raumif;rIrStyjyKol]jAm[®P}rnf\? udavomjidrf;ol ]orP}rnf\? udavomzsufqD;jyD;ol ]bdu©K} rnf\/

142. Though a man may wear fine clothing, if he lives peacefully after destroying mental

defilements, is quiet, subdued and restrained and he does not hurt any living being, he is indeed a

Brahmana (who has cast off evils), a samana (who has ceased defilements), and a Bhikkhu (who

has destroyed passions).

143/ [d&Dedaoa"m yk&daom? aumpd avmuo® d 0dZÆwd/a,m ed'´ H tyaAma"wd? taóm baj'm uomrd0/

144/ taóm ,xm baj'm uomed0da|m? tmwmydaem oHa0*daem b0gx/o'¨ g, oDave p 0D&da,e p? orm"dem "r®0dedpäa,e p/

orÜEé0dZÆ mp&Pm ywdówm? Z[dóx 'ku©rd'H teyÜuH/

143/ jrif;aumif;onf BudrfvH k;ud k MuOfa½S mifouJ hod k Y tMuifolonf rdrd\tdyfaysmfjcif;ud k Ed k;Mum;ap\? rdpäm0dwufudk ½SufaMumufjcif;jzif hwm;jrpf\? xd kyk*¾KdvfrsKd;onf avmuüwpfa,mufwpfavom ½S d\/144/ jrif;aumif;onf BudrfvH k;ud k ykwfcwfonf½S daomf vH k Yv½SdouJ hodk Y oifwd k Yonf vnf; vHk Yv½S dukefonf xdyfvef Yukefonf jzpfMuukefavmh? ,H kMunfjcif; ]o'¨ g}ESif h vnf;aumif;? oDvESif hvnf;aumif;? 0D&d,ESif hvnf;aumif;? wnfMunfjcif; ]orm"d}ESif h vnf;aumif;? w&m;rSefrrSef qH k;jzwfaMumif;ÓPfESifhvnf;aumif; jynf hpH kMuvQuf tod ]0dZÆ m} tusif h]p&P}ESifh jynf hpH kukefonfjzpfí xifaomowd½SdMuygvQif twd kif;rod tvGef½Snfvsm;aom oHo&mqif;&Judk pGef YvTwfEk difukefvwå HU/

143. As a good horse avoids the touch of the whip, a noble man who, being wakeful from his

sleep, restrained by modesty, seems to be rare in the world, avoids all fetters by shame.

144. Like a good horse struck by a whip, be ardent and deeply moved. By faith, by virtue andenergy, by deep contemplation and vision, expert knowledge and by right action, you shall leave

behind this mass of misery and seemingly endless grief (samsara).

145/ O'uH [d e,EÅ d aewå dum? Ookum&m er,EÅd awZeH/

'g½H k er,EÅ d wpä um? twåmeH 'r,EÅd okAÁwm/

145/ ajrmif;wl;a&,lorm;wd k Yonf tvd k½S d&mod k Y a&ud kaqmif,lukef\? av;orm;wd kYonf jrm;ud kajzmif hukef\? opfa½Gorm;wk dYonf opfud kvdkwdkif;&atmif a½Gukef\? aumif;aomtusif h½S daom olawmfaumif;wd kYonf rdrdudk,fud k ,Ofaus;atmif qH k;rukef\/

145. Those who make channels for water guide the water where they want, fletchers bend thearrow straight, carpenters straighten wood, and the men with virtue tame themselves.

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11-Z&m0*¾

Chapter

146/ aum Ek [maom udrmeaE´ m? edpöH yZÆvdaw owd/tEuma&e Moe'¨ g? y'DyH e *a0ox/

146/ vltaygif;ü tjrJudavomrD; awmufavmifaeygvQuf tb,f haMumif h aysmfjrL;&,f½Tifbdoenf;? tb,fhaMumif h ESpfvd k0rf;omjcif; jzpfbdoenf;? t0dZÆmrd kufarSmifBuD;jzif h ydwfqD;ajr§;,Suftyfukefonfjzpfygvsuf oifwd kYonf tb,fhaMumif h ynmqDrD;ud k

r½SmbJ aeMuukefoenf;/

146. How is there laughter, how is there joy, while the fire of passion and desire is burning on all

people? When you are in deep darkness of craving and ignorance, will you not ask for a lamp of

wisdom?

147/ yó pdwåuwH AdrÁ H? t½kum,H orkódwH/tmwk&H A[kouFyÜ H? ,ó ew¬d "k0H |dwd/

147/ tqef;wMu,fjyKtyfaom t½kyfESifhwlaom t½k d;pkoHk;&mwd kYjzif h axmufxm;tyf aom emusifwwfaom rsm;pGmaomolwkd Yonf MuHpnftyfaom ud k;ayguf'G g& trm0½S daomud k,fudk Munf h½Iavmh? ,if;ud k,f\ tjrJt½Snf wnfjcif;onf r½S dacswum;/

147. Look at this body! A beautified image with jointed limbs, always suffering and covered

with nine orifices; it is not stable, ever changing and never permanent.

148/ y&dZdPÖrd'H ½lyH? a&m*eDV yb*F k&H/bdZÆwd ylwdoaEa[m? r&PEÅ H [d ZD0dwH/

148/ þ½lyum,onf aqG;ajrh td kwwf\? tema&m*gwd k Y\ wnfae&mvnf;jzpf\?,d k,Gif;ysufpD;wwf\? touf½Sifae&jcif;onf aojcif;vQif tqH k;½Sd&um; xd kud k,f onf ykyfonfjzpfí ysufpD;&vwå HY/

148. This body is decayed, a nest of diseases and perishable. With destruction and dissolution, all

living beings come to an end in death.

149/ ,medrmed tyw¬ med? tvmAlae0 om&a'/umaygwumed t|Ded? wmed 'doGme um &wd/





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149/ wefaqmifrkef;tcgü pGef Yypfxm;aom bl;oD;ajcmufuJ hod k Y pGef Yypftyfaom cd ktqif;uJ hod kY jzLrG Jaom t½k d k;wd k Yudkjrif&í tb,frSm arG YavsmfzG,f½S dEk diftHhenf;/

149. Those grey bleaching human bones, like gourds discarded in autumn, what pleasure is there

in looking at them?

150/ t|DeH e*&H uwH? rHoavm[dwavyeH/[w¬ Z&m p rpöK p? rmaem rau© m p Mo[dawm/

150/ t½kd;wd kYudkpd kufxlí tom;taoG;wd k Yjzifh vdrf;usHvsuf twåabmwnf;[laomjrdKYudk wPS mvuform;onf aqmufvkyftyf\? ,if;jrdKYü td kjcif; rmeçaxmifvT m;jcif;ol Yaus;Zl;ud k acszsufjcif;onfom wnf½S dav\/

150. With bones the city is made, plastered with flesh and blood, where lie pride, ingratitude, oldage and death.

151/ ZD&EÅ d a0 &mZ&xm okpdwå m? taxm o&D&rÜ d Z&H Oaywd/owOö "ar®m e Z&H Oaywd? oaEÅm [a0 oAÇ d ya0',EÅd/

151/ &wemwdk Yjzifh aumif;pGm qef;Mu,faom rif;wdk Y\ &xm;wd kYonf aqG;ajrhtd krif;Muukefao;\? cE¨mudk,fonfvnf; xdk Ytwlyif aqG;ajrh tdkrif;jcif;od k Y a&muf&ao;\?olawmfaumif;wdk Y\ w&m;awmfonfum; aqG;ajrh tdkrif;jcif;od kY ra&mufEk dif[k olawmf aumif;wd kYonf olawmfaumif;wd kYESifh tcsif;csif; aqG;aEG;ajymMum;Muukef\/

151. Even well-decorated royal chariots of Kings eventually wear away. And so also the human body falls into decay. But the Dhamma of the virtuous people never grows old and decay as the

righteous share it each other.

152/ tyÜókwm,H yk&daom? AvDAa'´ g0 ZD&wd/rHomed wó 0¹kEÅd? ynm wó e 0k¹kwd/

152/ tMum;tjrifenf;aom þa,musfm;onf EG m;vm;uJ hod kY tcsnf;tES D; MuD;xG m;vm\? xd ka,musfm;tm; tom;wdk Yom wdk;yG m;ukef\? ynmrlum; rwd k;yGG G g;/

152. A person who has learnt little becomes heavier day by day like an ox, his flesh increases

and gains weight, but not his wisdom.

153/ taeuZmwdoHom&H? oE¨ m0dóH tedAdÁoH/*[um&H *a0oaEÅm? 'ku© m Zmwd ykeyÜKeH/





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12-twå0*¾

Chapter

157/ twåmeaOö yd,H Znm? &au©,s eH ok&u©dwH/wdPÖ H tnw&H ,mrH? y#dZa*¾,s y@dawm/

157/ rdrdudk,fudk cspftyf\[kodygrl xdkrdrdud k,fud k aumif;pGmapmihfa½Smufjcif;jzif h apmifh a½Smuf&m\? ynm½S dolonf t½G,foH k;yg;wdk YwGif wpfyg;yg;aomt½G,fü vH kYvxkwfumokwfoif&m\/

157. One who knows self is dear will guard oneself, with diligence. The wise one would look

after himself during one of three watches of his life time (youth, middle age and old age).

158/ twåmear0 yXrH? ywd½lay eda0oa,/txnrEkomao,s? e udvdaó,s y@dawm/

158/ a½S;OD;pG momvQif rdrdud k,fudk oif havsmfaomtusif hü wnfap&m\? xd k YaemufrS olwpfyg;udk qH k;r&m\? ynm½Sdonf olwpfyg;uJ h&J hjcif;jzif h rnpfEGrf;ap&m/

158. One should first establish oneself in what is proper practice; then one would advise others,thus the wise one would not suffer.

159/ twåmeaOö wxm u,d&m? ,xmnrEkomowd/ok'aEÅ m0w 'arx? twå m [d ud& 'k'arm/

159/ olwpfyg;udk qH k;raomenf;twd kif; rdrdud k,fwd kif vd kufemûyusif h&m\? rdrdudk,f wd kif ,Ofaus;jyD;aomfrSom olwpfyg;udkqH k;r&m\? rdrdudk,fud k ,Ofaus;atmif qH k;r&

jcif;onf cJ,Of;vSpGwum;/

159. One would make oneself as one teaches others to be, one should master self-control,

difficult indeed is self-control.

160/ twå m [d twåaem emaxm? aum [d emaxm ya&m od,m/twåem [d ok'aEÅe? emxH vbwd 'kv’bH/


mailto:y@dawm/

mailto:y@dawm/




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160/ rdrdonfom rdrd\ud k;pm;&mjzpf\? olwpfyg;onf rdrd\ud k;pm;&m tb,frS mjzpf Ek diftH henf;? rdrdonf aumif;pG m,Ofaus;ojzif h &a&mufEk difcJaom t&[wåzdkvfudk &Ek dif\/

160. One self is master of oneself. Who else would be the master of self? With oneself well

controlled, one can attain enlightenment (Arahantship).

161/ twåem [d uwH ygyH? twåZH twåorÇ 0H/tbdrw¬wd 'kar®"H? 0Zd&H0}o®r,H rPð /

161/ ausmufrSjzpfaompdefonf rdrdrS D&mausmufudk xGif;azmuf zsufqD;ouJhod k Y rdrdjyKtyf aom rdrdrSjzpfaom rdrdaMumif hjzpfaomraumif;rIonf rdrdjzpf&m ynmrJ holud k zsufqD;\/

161. The evil done by one, is born of oneself, is produced in oneself, and that crushes the foolish

as a diamond does a gemstone where it is embedded.

162/ ,ó tpöEÅ'kódvsH? rmvk0g omvrda0gw¬wH/ua&mwd aom wx}wå meH? ,xm eH £päwD 'daom/

162/ rmavmEG,fonf rS D&mopfyifudk vTrf;rd k;&pfywfouJ hod k Y pifppfoDvr½Sdaomol\tjzpfwnf;[laom wPS mtvTrf;cH&olonf &efoltvd k½Sdwd kif; rdrdtusKd;rJ hud k rdrdud k,fwd kif yif ûyvkyfav\/

162. As a creeper over-spreads and entangles a Maluva creeper, a man's wickedness that grows

in him, when it is very great, brings him to that state where his enemy wishes him to be.

163/ oku&med tom"led? twåaem t[dwmed p/,H a0 [dwOö om"kOö? wH a0 y&r'kuú&H/

163/ tjypf½S dí rdrd\tusKd;pD;yG m;r½Sdukefaom trIwd kYud k ûyvG,fukef\? tjypfuif;ítusKd;pD;yG m;½S daom trIud k tvGefûyEk difcJ\/

163. It is easy to do what is bad and harmful to oneself; what is good and beneficial is very

difficult to do.

164/ a,m omoeH t&[wH? t&d,meH "r®ZD0deH/y#dauú mowd 'kar®a"m? 'd|ð edóm, ygyduH/zvmed u|uaó0? twåCmwm, zv’wd/





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164/ ynmrJ holonf ,kwfrmaom rdpä mt,lud k trSDjyKí ylaZmftxl;udk cHxd kufukef aom w&m;ojzif h toufarG;ukefaom t&d,myk*¾Kdvfwd k Y\ tqH k;trud k wm;jrpf\?0g;oD;wd k Yonf 0g;yifud k owf&eftvd k YiS g oD;ukefouJ hod kY xdkyk*¾Kdvf\ rdpä mt,lonf rdrdud k,fud k owf&eftvdk YiSgom jzpf\/

164. Who is not wise because of his detrimental view, obstructs the instruction of the Arahants

who are virtuous and noble, and produces his own destruction, like the fruits of a bamboo which

lead to the plant's death.

165/ twåem [d uwH ygyH? twåem oHudvdówd/twåem tuwH ygyH? twåem0 0dokZÑwd/ok'¨D tok'¨ d ypöwH å? emanm tnH 0daom"a,/

165/ raumif;rIudk rdrdjyKcJ hvQif rdrdonfyif npfEGrf;&\? raumif;rIud k rdrdrjyKcJ hvQif rdrd onfyifpifMu,f\? pifMu,faom ukodkvfESifh rpifMu,faom tukod kvfonf wjcm;pD omjzpf\? olwpfa,mufonf tjcm;olwpfa,mufud k udavomtnpftaMu;rS pifMu,f atmif rokwfoifEkdif/

165. By oneself the evil is done and one becomes defiled. By oneself the evil is not done and one

becomes pure. Purity and impurity are individual matters. One cannot purify another.

166/ twå'w¬ H y&aw¬e? A[kemyd e [mya,/twå'w¬rbdnm,? o'w¬yokawm od,m/

166/ olwpfyg;\ rsm;pG maom tusKd;pD;yG m;twGufaMumif h rdrd\tusKd;pD;yG m;udk tenf;i,frQ rqkwf,kwfap&m? rdrdtusKd;pD;yGm;ud kodí rdrdtusKd;pD;yG m;udk wdk;yGm;atmif avhusuf tm;xkwf&m\/

166. One should not neglect one's own welfare because of the need for another's, no matter howgreat; having well understood one's own duty, one should follow it with earnestness.

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-45-

13-avmu0*¾

Chapter

167/ [DeH "r®H e aoa0,s? yrma'e e oH0ao/rdpä m'd|ð e aoa0,s? e od,m avmu0¹kaem/

167/ umr*kPf t,kwfw&m;ud k rrS D0J&m? arharh avsmhavsmh rae&m? rS m;aomt,lud k r,l&m?avmu BuD;yG m;a&;twGuf oufoufrjzpf&m/

167. One should not live in lowly quality life (sensualities), one should not live on heedlessness,one should not act on wrong views, and one should not sink into the world.

168/ Owå da| eyÜraZÆ,s? "r® H okp&dwH pa&/"r®pm&D okcH aowd? to® ð avmau y&rS d p/

169/ "r®H pa& okp&dwH? e eH 'kpö&dwH pa&/"r®pm&D okcH aowd? to® ð avmau y&rS d p/

168/ qGrf;cH0wfü rarhavsmh&m? aumif;pG m usifhtyfaom tusif hw&m;ud k usifh&m\? w&m;ud kusif haomolonf þavmuüvnf;aumif;? wrvGefavmuüvnf;aumif; csrf;ompG mae&\/169/ okp½kdufw&m;ud k usif h&m\? 'kp½kdufw&m;ud k rusifh&m? w&m;ud k usif haomol onf þavmuü vnf;aumif;? wrvGefavmuüvnf;aumif; csrf;ompG m ae&\/

168. One should be attentive in standing for alms, follow Dhamma, which is good conduct. One,who lives with Dhamma, has joy in this world and in the next.

169. One should follow Dhamma which is good conduct, not which is poor conduct. One who

lives with Dhamma has joy in this world and in the next.

170/ ,xm ykAÁKVuH yaó? ,xm yaó r&DpduH/{0H avmuH ta0u©EÅH? rpöK&mZm e yówd/

170/ a&yGufud k ½Ijrif&ouJ hodk Yvnf;aumif;? wHvQyfud k ½Ijrif&ouJ hodk Y vnf;aumif;þtwl cE¨mig;yg;[laomavmuud k ½IMunfholud k aorif;onfrjrifEk dif/

170. One who looks the world as a bubble, as a mirage, so also sees the body, the assemblage offive aggregates as an illusion of an appearance; the King of Death has no power over that person.





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171/ {x yóxdrH avmuH? pdwå H &mZ&xlyrH/,w¬ Amvm 0doD'EÅ d? ew¬ d oa*F g 0dZmewH/

171/ vmMuukefavmh &wemckepfyg;jzifh qef;Mu,faom rif;pD;&xm;vQif Oyrm½S daom

t0wfwefqmwd kYjzif h qef;Mu,faom þcE¨ mig;yg;wnf;[laom avmuud k½IMuukefavmh?,if;avmuü rd kufolwk d Yonf epfjrKyfMuukef\? ynm½S dwdk Ytm; uyfjidwG,fwmrIonfr½Sd/

171. Come and look at this world (five aggregates), like a decorated royal chariot, wherein fools

sink in it. The wise have no attachment to it.

172/ a,m p ykaAÁ yrZÆdwGm? ypä m aom eyÜrZÆud/aom}rH avmuH ybmaowd? tAÇ m rkawå m0 pE´ drm/

172/ a½S;i,fpOftcgu ukodkvfü arhavsmhcJ hí aemif MuD;jyif;aomtcgü rarhavsmh aomolonf wdrfwdkufrSvGwfaom vuJ hod kY þavmuud k r*fÓPfa&mifjzifh xGef;vif;awmufyap\/

172. One who was unwise and negligent in early days but later found wisdom, brightens up this

world like that of the moon when free from clouds.

173/ ,ó ygyH uwH ur® H? ukoave yd"D,wd/aom}rH avmuH ybmaowd? tAÇ m rkawå m0 pE´ drm/

173/ rdrdjyKcJ haomraumif;rI tukodkvfuHud k t&[wår*fukod kvfjzif h zH k;tkyfolonf wdrf wd kufrSvGwfaomvuJ hod k Y þavmuud k t&[wåÓPfa&mifjzif h xGef;vif;awmufyap\/

173. One who uses good deeds to cover misdeeds he has done before, brightens up this world

like that of the moon when free from clouds.

174/ tE¨blawm t,H avmaum? wEkau}w¬ 0dyówd/oukaPm Zmvrkawå m0? tayÜ g o*¾g, *päwd/

174/ þvltaygif;onf ynmrsufaphr½S dojzif h tuef;twdom jzpf\/ þavmuütenf;i,frQaomolonfom tedpöpaom oabmtm;jzif h ½IjrifEk dif\/ yd kufuGefrSvGwfaomiSufonf enf;yg;ouJ hodk Y vltenf;i,frQom ewf&G medAÁ mefod kY a&mufEk dif\/

174. Most of the people in the world are blind and only few here can see insightfully. Just asonly few birds can escape from a net, only a few can go to heaven (Deva planes) (the Nibbana).





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175/ [Hom}'dpöyax ,EÅ d? tmumao ,EÅ d £'¨ d,m/eD,EÅ d "D&m avmurSm? aZwG m rm&H o0g[deð /

175/ [oFmwdk Yonf aerif;vrf;aMumif; aumif;uifc&D;ü oG m;ukef\? wefcdk;½Sifwd k Y

onf aumif;uifü oG m;ukef\? ynm½Sdwd k Yonf ppfonfAd kvfygESifhwuGaom rm&frif;ud k atmifí avmurS xGufajrmufukef\/

175. Swans go along the path of the sun. Persons with miraculous power travel through space.

The wise are led out of the world, having conquered bedevilments of Mara and his armies.

176/ {uH "r® H twDwó? rkom0g'dó ZEÅKaem/0dwdPÖy&avmuó? ew¬ d ygyH tum&d,H/

176/ opömw&m;wpfckudkvGefí rkom;pum;udkqd kavh½S daom aemifb0twGuf qifjcifpOf;pm;jcif; tvsif;r½Sdaomoltm; rjyKEk difrnf h raumif;rItukod kvf rnfonfr½S d/

176. One who usually breaks his own precepts, who speaks falsehood, who has turned the back

on the world beyond, will not refrain from any misdeeds.

177/ e a0 u'&d,m a'0avmuH 0ZEÅ d? Amvm [a0 eyÜoHoEÅ d 'geH/"Da&m p 'geH tEkarm'rmaem? awae0 aom a[mwd okcD y&w¬/

177/ ap;eJ0efwd kolwd k Yonf ewfjynfod k Yra&mufEk difMuukef? vlrd kufwd kYonf tvSL'geudk rcsD;rGrf;Muukef? ynm½S donfom tvSL'geud k 0rf;ajrmufEkdif\? xdk 0rf;ajrmufrIaMumifh omvQif xd kynm½Sdonf wrvGefb0ü csrf;om&\/

177. The misers do not go to heaven (Deva plane). The foolish do not applaud giving charity, but

the noble find joy in giving; hence indeed, it becomes blessed in higher worlds.

178/ yxAsm {u&aZÆe? o*¾ó *raee 0g/oAÁavmum"dyapöe? aomwmywå dzvH 0&H/

178/ ajrwjyifvH k;ü {u&mZfrif;jzpf&onfxuf vnf;aumif;? ewfjynf jA[®mhjynfod kYa&muf&onfxuf vnf;aumif;? wpfavmuvH k;ud k tpdk;&onfxuf vnf;aumif;aomwmyefjzpf&jcif;onf jrwf\/

178. It is better to be the Fruit of the Stream Attainment (Sotapatti-magga), the initial stage ofBuddhist realization that leads to Nibbana, than sole sovereignty over the earth, or the journey to

heaven, than the lordship supreme over the worlds.





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14-Ak'¨0*¾

Chapter

179/ ,ó ZdwH em0ZD,wd? ZdwH ,ó aem},mwd aumpd avmau/wH Ak'reEÅa*gp&H? ty'H aue ya'e aeóx/

180/ ,ó ZmvdeD 0dowå dum? wPS m ew¬d uk[dOö d aewa0/wH Ak'reEÅa*gp&H? ty'H aue ya'e aeóx/

179/ tMuifjrwfpG mbk&m;onf atmiftyfjyD;aom udavomudk wpfzefatmifzG,frvd k?avmuü tMuifjrwfpG mbk&m;\ atmifjyD;aom udavomaemufod k Y udavomwpfpHkwpfck rQ tpOfrvdkufawmhacs? tydkif;tjcm;r½S d usufpm;Ek difonfh oAÁnKwÓPf½S dawmfrlaom&m*paom c&D;vrf;aMumif;r½S daom xd kjrwfpGmbk&m;ud k tb,fc&D;vrf;aMumif;jzif h oifwdk Yac:aqmif Ek difukeftH henf;/180/ tMuifjrwfpG mbk&m;tm; wpfpH kwpfckaom avmuod k Y ac:aqmif&ef yd kufuGefyrmuyfjidwwfaom wPS monfr½Sd? tyd kif;tjcm;r½S d usufpm;Ek difonf h oAÁnKwÓPf ½Sdawmf rlaom &m*paom c&D;vrf;aMumif;r½Sdaom xd kjrwfpG mbk&m;ud k tb,fc&D;vrf;aMumif;

jzif h oifwd k Y ac:aqmifEkdifukeftHhenf;/179. Buddha, the enlightened one, who already eradicated all mental defilements, has done what

has to be done, whose victory cannot be turned into defeat, and whom no one can conquer?

180. Buddha, the enlightened one, who has no more net-like craving and clinging that cannot

lead him whosesoever, whose range is limitless and pathless, by what path will you lead?

181/ a, psmeyokwm "D&m? aeu©r®Lyoar &wm/a'0gyd awoH yd[,EÅd? orÁK'¨ geH owDrwH/

181/ tMuifynm½S dwd k Yonf orxpsmefü avhusuftm;xkwfukef\? umrrSxGufajrmuf rI udavomjidrf;rIü arGYavsmfukef\? opö mav;yg;w&m;ud k aumif;pG modukefaom vGefuJ aom owd½S dukefaom xd kynm½S dwd k Ytm; ewfjA[®mwdk Yonfvnf; cspfjrwfEk d;Muukef\/

181. The wise ones who are intent on meditating delight (samata-meditation) in the calm of

going out from all mental defilements. They, who are perfectly awakened, deeply inspired in

mindfulness and who know well the Four Noble Truth, are delighted even by gods.





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182/ udapä m rEkóy#dvmabm? udpä H rpö me ZD0dwH/udpäH o'¨r®ó0eH? udapäm Ak'¨ gerkyÜ ga'g/

182/ vltjzpfudk &jcif;onf cJ,Of;\? owå0gwd kY\ touf½Sifjcif;onf cJ,Of;\?

olawmfaumif;w&m;ud k Mum;em&jcif;onf cJ,Of;\? bk&m;&Sifwd k Y yGif hxGef;ay: aygufvm&jcif;onf cJ,Of;\/

182. It is difficult to get to be born as a man; it is also difficult to be the life of mortals, difficult

is the hearing of the Dhamma, the rare event is the arising of a Buddha.

183/ oAÁygyó tu&PH? ukovó OyorÜ'g/opdwåy&da,m'yeH? {wH Ak'¨ ge omoeH/

184/ cEÅD y&rH wayg wdwdu©m? edAÁ meH y&rH 0'EÅ d Ak'¨ g/

e [d yAÁZdawm y½lyCmwD? e oraPm a[mwd y&H 0da[X,aEÅ m/185/ tEly0ga'g tElyCmawm? ygwdarmau© p oH0a&m/rwånKwm p bwåo® ð ? yEÅOö o,emoeH/t"dpdawå p tma,ma*g? {wH Ak'¨ ge omoeH/

183/ raumif;rI[lorQudk rjyK&m? ukod kvfESif h jynfhpHkap&m\? rdrdpdwfudkjzLpifap&m\?þonfum; bk&m;½Sifwd k Y\ tqH k;trawmfaywnf;/184/ wdwdu©m[k trnf&aom onf;cHrI cED Åonf jrwfaomtusif hwnf;? edAÁ mefud k tvGefjrwf\[k bk&m;½Sifwd kY a[mawmfrlukef\? &[ef;[lonf olwpfyg;udk rn§Of;qJ &m? olwpfyg;ud k n§Of;qJaomolonf &[ef;r[kwf/185/ olwpfyg;udk ruJ h&JUrpGyfpG J&m rn§Of;qJ&m? ygwdarmu©oH0&oDvud k apmif ha½S muf &m\/ pm;zG,fü twd kif;t½Snfud k od&m\? qdwfjidrfaomausmif; tdyf&mae&modk Y uyf a&mufaexd kif&m\? ormywf½Spfyg;[laom t"dpdwåodu© mud k yG m;rsm;tm;xkwf&m\? þonfum; bk&m;½Sifwdk Y\ tqH k;trawmfaywnf;/

183. To refrain from doing what is evil, to cultivate all virtuous actions, to purify one's ownheart, these are the teachings of the enlightened Buddhas.

184. Forbearing patience is the highest sacrifice. The awakened Buddhas say Nibbana is

supreme. If one hurts another, he is not a hermit; the one who offends another is not an ascetic.185. Not to find faults, not to hurt, to restrain under the precepts of Patimokkha (Fundamental

Moral Precepts), to be moderate in food, the solitude of one's place and one's bed, and to practice

the highest consciousness; these are the teachings of Awakened Buddhas.

186/ e u[myP0aóe? wdwå d umarok 0dZÆwd/tyÜóm'g 'kcg umrm? £wd 0dnm, y@dawm/

187/ tyd 'daAÁok umarok? &wð aom em"d*päwd/wPSu©,&awm a[mwd? or® morÁK'om0aum/





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186-187/ tojymrd k; ½G moGef;ay;ojzif hvnf; umrwdk Yü a&mifh&Jwif;wdrfrIr½S d? umrwd kYonf om,mbG,foabmr½S dukef? qif;&Jukef\[kodí jrwfpG mbk&m;\ wynf hjzpfaomynm½S donf ewfüjzpfaom umrwd k Yüaomfvnf; rarGYavsmf? wPS mukef&m edAÁ mefüomarGYavsmfawmh\/

186-187. No contentment is found among sensual pleasures even with a shower of money.

Craving, desires and pleasures will come to an end in pain. Knowing this, the wise one has no

delight even in heavenly sensual pleasures. The disciple of Buddha finds delight in the ending ofall craving.

188/ A[H k a0 o&PH ,EÅd? yAÁwmed 0emed p/tm&mr½ku©apwsmed? rEkóm b,wZÆ dwm/

189/ aewH acg o&PH acrH? aewH o&PrkwårH/

aewH o&Prm*r®? oAÁ'ku©m yrkpöwd/190/ a,m p Ak'Oö "r®Oö? oHCOö o&PH *awm/pwå m&d t&d,opömed? or®yÜnm, yówd/

191/ 'ku© H 'ku©orkyÜ g'H? 'ku©ó p twduúr/t&d,H p|*ØuH r*¾ H? 'ku©Lyor*grdeH/

192/ {wH acg o&PH acrH? {wH o&PrkwårH/{wH o&Prm*r®? oAÁ'ku©m yrkpöwd/

188/

aMumuf½GYHxdwfvefYukefaom

rsm;pG maomvlwd kYonf

awmifwd k Yud kvnf;aumif;?

awmwd k Yud kvnf;aumif;? t&Hwd kYud kvnf;aumif;? txdu& opfyifpaom ud k;uG,f&mwd k Yud k vnf;aumif; ud k;uG,fMuukef\/189/ þawmçawmifçt&H txdu&opfyifpaom ud k;uG,f&m [lorQud k udk;uG,fjcif;onf ab;uif;aom ud k;uG,fjcif;r[kwf? jrwfaomudk;uG,fjcif;r[kwf? þudk;uG,f&m[lorQud k ud k;uG,fqnf;uyfjcif;aMumifh 'ku©cyfodrf;rS rvGwfajrmufEk dif/190-191/ tMuifolonf jrwfpG mbk&m;ud k vnf;aumif;? w&m;awmfud kvnf;aumif;?oHCmawmfudk vnf;aumif; ud k;uG,fqnf;uyf\? xd kolonf qif;&JtrSef ]'ku©opö m}?qif;&Jjcif;\ taMumif;&if;trSef ]ork',opöm}? qif;&JrS vGwfajrmuf&mtrSef ]eda&m"

opö m}? qif;&Jjidrf;&m edAÁmefodk Ya&mufaMumif;trSef ]t*Fg½Spfyg;½S daom jrwfaom]r*¾opö m}[laom t&d,opömav;yg;wd k Yud k aumif;pGm r*fynmjzifh jrifEk dif\/192/ þ&wemoH k;yg;ud k ud k;uG,fqnf;uyfjcif;onf ab;r½Sdaom udk;uG,fqnf;uyf jcif; rnf\? jrwfaom ud k;uG,fqnf;uyfjcif;rnf\? þ&wemoH k;yg;ud k ud k;uG,fjcif;aMumif h 'ku©cyfodrf;rS vGwfajrmuf\/

188. Persons who are threatened by fear go to mountains and to forests, sacred trees and shrines

for refuge.





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189. But that is not a safe refuge, that is not the ultimate refuge. Having come to this refuge, oneis not free of all miseries and troubles.

190-191. But one who takes refuge in Buddha, in his teaching (Dhamma) and his community of

monks (Sangha), sees the four Noble Truths with accurate insight: Suffering, the Cause ofSuffering, and the overcoming of Suffering, and the Noble Eightfold Path that leads to Cessation

of Suffering.192. Taking refuge in three jewels: Buddha, Dhamma (his teaching) and Sangha (his followercommunity) is a harmless refuge that is the best and having come to that refuge, one is free from

all sufferings.

193/ 'kv’abm yk&domZanm? e aom oAÁw¬ Zm,wd/,w¬ aom Zm,wd "Da&m? wH ukvH okcar"wd/

193/ a,musf m;tmZmenfyk*¾KdvfrsKd;onf jzpfxGef;ay:aygufEk difcJ\? xdka,musfm;tmZmenf yk*¾KdvfrsKd;onf cyfodrf;aomt&yfa'o? cyfodrf;aomtrsKd;tEG,fwd kYü rjzpfxGef;Ekdif? ynm

½S daom tmZmenfyk*¾KdvfrsKd;onf tMuiftrsKd;tEG,füjzpf\? xd ktrsKd;tEG,fonf csrf;omjcif;odk Ya&muf\/

193. A man of nobility is not easy to find, a Buddha, who is awake is not born in everywhere.

That family prospers in happiness where that wise person is born.

194/ okacg Ak'¨ gerkyÜ ga'g? okcg o'r®a'oem/okcg oHCó omr*¾D? or*¾geH wayg okacg/

194/ bk&m;½Sifwdk Y yGif hxGef;ay:aygufvmjcif;onf csrf;omjcif;\ taMumif;jzpf\? olawmfaumif;w&m;ud k a[mMum;awmfrljcif;onf csrf;omjcif;\taMumif;jzpf\? oHCm\nDnGwfjcif;onf csrf;omjcif;\taMumif;jzpf\? pdwf"mwfnDnGwfolwdk Y\ tusif h onf csrf;omjcif;\taMumif;jzpf\/

194. Joyful is the birth of Buddha, joyful is the teaching of the Noble Doctrine, Dhamma, joyful

is the unity of his followers (Sangha), joyful is the life of those who live in harmony.

195/ ylZm&a[ ylZ,awm? Aka'¨,'d 0 om0au/yyOöorwduúaEÅ? wdPÖaomuy&d'a0g/

196/ aw wm'dao ylZ,awm? edAÁKaw tukawmba,/e ouú m yknH ocFgwH k? £arwåryd auepd/

195-196/ ylaZmfxd kufukefaom wPS mçrmeç'd|d[laom oHo&me,fcsJYw&m;wd kYudk vGef ajrmufjyD;ukefaom pd k;&drfylaqG;id kaMuG;jcif;udk vGwfajrmufjyD;ukefaom udavomjidrf;at;jyD;ukefaom wpfpH kwpfck ab;&efr½S dukefaom bk&m;½Sifwdk Yudkvnf;aumif;? jrwfpG mbk&m;\wynf hwd k Yud kvnf;aumif; ylaZmfaomol\aumif;rIud k þaumif;rIonf þrQ½S d\[k wpfpH k wpfa,mufaomolonfvnf; a&wGufjcif;iS g rwwfaumif;/





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195-196. Of one worshipping those worthy of worship, a Buddha or his disciples who have left behind all craving and mental defilements and have crossed over sorrow, who, free from all

fears; no one can measure the extent of the merit and the virtue of one worshipping them.

-

15-okc0*¾

Chapter

197/ okokcH 0w ZD0gr? a0&daeok ta0&daem/

a0&daeok rEkaóok? 0d[&mr ta0&daem/198/ okokcH 0w ZD0gr? tmwka&ok temwk&m/

tmwka&ok rEkaóok? 0d[&mr temwk&m/199/ okokcH 0w ZD0gr? Oókauok tEkókum/

Oókauok rEkaóok? 0d[&mr tEkókum/

197/ &efjyKwwfolwdk Ytv,fü &efrjyKMuukefbJ tvGefcsrf;ompGm igwd k Y toufarG;Ek difMuukef\? &efjyKaomolwd kYtv,fü &efr½S dukefbJ igwd k YaeEk difMuukef\/

198/ udavomtES dyfpufcH&aom olwd kYtv,fü udavomtESdyfpuf

rcH&ukefbJ

tvGef csrf;ompG m igwd k Y toufarG;Ek difMuukef\? udavom tESdyftpufcH&aom olwd k Ytv,f ü udavomtES dyftpufrcH&ukefbJ igwdk YaeEk difMuukef\/199/ umr*kPfud k aMumif hMupdkufukefaomolwdk Ytv,fü umr*kPfud k aMumif hMurpd kuf MuukefbJ tvGefcsrf;ompG m igwd kYtoufarG;Ek difMuukef\? umr*kPfud k aMumif hMupdkuf ukefaom vlwdk Ytv,fü umr*kPfud kaMumif hMurpdkufMuukefbJ igwd k YaeEk difMuukef\/

197. Let us live in joy, in love among those who hate us. Among men who hate us, let us livefree from hatred.

198. Let us live in joy, in love among those who are suffering. Among men who suffer fromcraving, let us live with wisdom.199. Let us live in joy, in peace among those who struggle with greed. Among men who

struggle, let us live in peace.

200/ okokcH 0w ZD0gr? a,oH aem ew¬ d udOöeH/yDwdbu© m b0dómr? a'0g tmbó&m ,xm/





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200/ pd k;&drfaMumifhMuzG,f&m wpfpH kwpfckrQr½S dbJ tvGefcsrf;ompG m igwd kY toufarG;Ek dif Muukef\? tmbó&mjA[® mwd k YuJ hod k Y ESpfouf0rf;ajrmufrI yDwdwnf;[laomtpmud ktm;xm;í aeMuukeftH h/

200. We live most happily; there is nothing at all our own. We shall be like Arbathaya Brahmas(Radiant Devas) feeding on joy.

201/ Z,H a0&H yo0wd? 'ku© H aowd y&mZdawm/OyoaEÅ m okcH aowd? [dwG m Z,y&mZ,H/

201/ tEk dif&olonf &efudkyGg;ap\? ½I H;aomolonf qif;&JpG mae&\? udavomjidrf;jyD;aomolonf tEdkift½I H;udkpGef Yí csrf;ompG mae&\/

201. Winning brings hatred, defeated lives in miserable condition. The one who has given up both victory and defeat stays in comfort.

202/ ew¬ d &m*oarm t*¾ d? ew¬ d a'gooarm uvd/ew¬ d cEorm 'ku© m? ew¬ d oEÅ dy&H okcH/

202/ &m*ESif hwlaom rD;r½S d? a'goESifhwlaom tjypfr½S d? cE¨ mESifhwlaom qif;&J]'ku©}r½S d?edAÁ mefESifhwlaom csrf;omr½S d/

202. There is no fire like passion, there is no crime like anger, there is no suffering like theaggregate (of mind and body), and there is no peace higher than Nibbana.

203/ ZdCpä my&rm a&m*g? ocF g&y&rm 'kcg/{wH ÚwG m ,xmblwH? edAÁmeH y&rH okcH/

203/ qmavmifrGwfodyfjcif;onf tvGefuJqH k; tema&m*grnf\? cE¨ mig;yg; ocF g&w&m;wd k Yonf tvGefuJqH k; qif;&Jrnfukef\? edAÁmefonf tvGefuJqH k; csrf;omwnf;?ynm½S donf þod kY [kwfwdkif;rSefpG modí edAÁ mefcsrf;omud k rsufarS mufjyK\/

203. Hunger is the most severe illness; five aggregates of the Sankharas are the greatest miseries.If one knows this truly, Nibbana is the greatest joy.

204/ tma&m*sy&rm vmbm? oEÅK|dy&rH "eH/0dómoy&rm Ówd? edAÁ meH y&rH okcH/





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204/ tema&m*guif;jcif;onf tvGefuJqH k; vmbfwnf;? a&mifh&JrIonf tvGefuJqHk;Opö mwnf;? cspfuRrf;0ifolonf tvGefuJqH k;aqGrsKd;wnf;? edAÁ mefonftvGefuJqH k;csrf;omwnf;/

204. Health is the greatest blessing. Contentment is the highest wealth. The trustworthy friend is

the best kinsman. Nibbana is the greatest bliss.

205/ y0da0u&oH ydwGm? &oH Oyoró p/ed'´a&m a[mwd edyÜ gayg? "r®yDwd&oH yd0H/

205/ w&m;[laom ESpfodrf hrI yDwdt&omudk aomuf&olonf qdwfjidrf&mü&aom w&m;t&omudkvnf;aumif;? udavomtylNidrf;&m edAÁmef\ t&omud kvnf;aumif; aomuf &aomaMumifh ylyefrIuif;\? raumif;rIrSvnf;uif;\/

205. Having tasted the flavor of Dhamma in seclusion and the flavor of peace in tranquility, one

is without distress, free from the bad, drinking the flavor of the joys of Nibbana.

206/ om[k 'óer&d,meH? oEé d0gaom o'g okacg/t'óaee AmvmeH? edpöar0 okcD od,m/

207/ Amvo*Fwpm&D [d? 'DCr'¨ ge aompwd/'kau©m Amav[d oH0gaom? trdawåae0 oAÁ'g/"Da&m p okcoH0gaom? ÓwDeH0 orm*arm/

208/ wo®m [d- "D&Oö ynOö A[kókwOö? a"m&,SoDvH 0w0EÅr&d,H/wH wm'doH oyÜK&doH okar"H? baZx eu©wåyxH0 pE´ drm/

206/ olawmfaumif;wd k Yud k awG Yjrif&jcif;onfaumif;\? olawmfaumif;wd k YESifh aygif;azmf &jcif;onf tcgcyfodrf;csrf;om\? vlrdkufwd k Yud k rawG Yrjrif&jcif;onf tjrJyifcsrf;om\/207/ olrd kufESifhaygif;azmfí vSnfhvnfaomolonf umvMumjrif hpG m pd k;&drf&\? vlrd kuf wd k YESifh twlae&jcif;onf &efolESifh twlae&ouJ hod k Y tcgcyfodrf; qif;&J&\? ynm½Sd ESifh twlwuGae&jcif;onf aqGrsKd;wd k YESif h twlwuG aexd kif&ouJhod k Y csrf;om\/208/ xd k YaMumif homvQif wnfMunfvnf;wnfMunfaom ynmvnf;½S daom tMum;tjrif vnf;rsm;aom r*fzd kvf[laom 0efud kvnf; aqmifavh½Sdaom oDvç "kwifç jzLpifaomtusif hvnf;½Sdaom jrwfaom xd kod kYoabm½S daom ynm½S dolawmfaumif;udk vrif;onf

eu©wfwd kY oG m;&mvrf;c&D;ud k csOf;uyfouJ hod kY rS D0Jqnf;uyf&m\/206. It is good to see the noble and association with them will make one happy. One who never

sees silly persons will be at ease forever.207. One accompanying with silly persons has a long journey of troubled state of mind, because

being with a fool is as painful as to be with an enemy; but the joy of being with the wise is like

the joy staying together with relatives.208. Therefore one should follow the wise that is constant, intelligent, awake to the inner light,

the learned, the much enduring, the dutiful, the noble; with such a one as this, one would

associate like the moon follows the path of stars.





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16-yd,0*¾ Chapter

209/ ta,ma* ,kOÆ}rwå meH? a,m*o®dOö ta,mZ,H/tw¬ H [dwG m yd,*¾g[D? yda[w}wå mEka,m*deH/

210/ rm yda,[d orm*Úd ä ? tyÜ da,[d uk'gpeH/yd,meH t'óeH 'ku© H? tyÜd,meOö 'óeH/

211/ wo® m yd,H e u,d&mx? yd,myga,m [d ygyaum/*E¦ m awoH e 0dZÆEÅ d? a,oH ew¬d yd,myÜ d,H/

209/ rdrdudk,fud k tm;rxkwfoif h&mü tm;xkwfvsuf tm;xkwfoif h&mü tm;rxkwfbJ tusKd;pD;yG m;ud k pGefYvTwfí cspfzG,ftm½kH umr*kPfudk pG Jvrf;olonf ud k,fwd kiftm;xkwf olwd k Y\ tusKd;pD;yGm;udk ig&rlum; aumif;avpG[k vd kvm;awmifhw\/210/ cspfaomolwd k YESif hvnf; raygif;azmfvif h? rkef;aomolwd k YESifhvnf; wpfcgwpf&HrQraygif;azmfygvifh? cspfaomolwd k Yudkvnf; rjrif&jcif;onf qif;&J\? rkef;aomolwd k Yudk jrif&jcif;onfvnf; qif;&J\/211/ xd k YaMumif h vludkjzpfap ypönf;Opö mud kjzpfap cspfcifpJ Gvrf;jcif;udk rjyK&m? cspfcif

pG Jvrf;zG,f&mwd kYESif h auGuGif;&jcif;onf raumif;onfomwnf;? cspfjcif;rkef;jcif; r½Sdaomolwd k Ytm; taESmiftzJG Y]*E¦}wd k Y r½SdMuukef/

209. One who does what should not be done and fails to make efforts on virtuous deeds, who

forgets the true aim of life and sinks into sensual desires – will one day envy the person whomakes efforts in high contemplation.

210. Do not be in together with loved ones, also not get acquainted with unpleasant; not to see

loved ones is pain, so also it is pain to see unpleasant.211. Therefore do not make endearment, for separation from the dear is painful. Those who hold

nothing dear and hate nothing has no fetters.

212/ yd,awm Zm,wD aomaum? yd,awm Zm,wD b,H/yd,awm 0dyÜrkwåó? ew¬ d aomaum ukawm b,H/

212/ cspfcifrIaMumif h pdk;&drfrIjzpf&\? cspfcifrIaMumif h aMumuf½GH YrI jzpf&\? cspfcifrIrSuif;vGwfaomoltm; tb,frS m pdk;&drfrI aMumuf½G H YrI ½S dawmhth Henf;/

212. From pleasure comes sorrow, from pleasure comes fear; one who is free from endearment,

there is no fear and sorrow.





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213/ ayrawm Zm,wD aomaum? ayrawm Zm,wD b,H/ayrawm 0dyÜrkwåó? ew¬ d aomaum ukawm b,H/

213/ jrwfEk d;rIaMumif h pdk;&drfrIjzpf&\? jrwfEkd;rIaMumifh aMumuf½G HYrI jzpf&\? jrwfEk d;rIrS

uif;vGwfaomoltm; tb,frS m pd k;&drfrI aMumuf½G H YrI ½S dawmhth Henf;/

213. From affection comes sorrow, from affection comes fear; one who is free from affection,

there is no fear and sorrow.

214/ &wd,m Zm,wD aomaum? &wd,m Zm,wD b,H/&wd,m 0dyÜrkwåó? ew¬ d aomaum ukawm b,H/

214/ arG YavsmfrIaMumif h pdk;&drfrIjzpf&\? arG YavsmfrIaMumif h aMumuf½GH YrIjzpf&\? arG Yavsmf rIrS uif;vGwfaomoltm; tb,frS m pd k;&drfrI aMumuf½G HYrI ½S dawmhthHenf;/

214. From enjoyment comes sorrow, from enjoyment comes fear; one who is free fromenjoyment, there is no fear and sorrow.

215/ umrawm Zm,wD aomaum? umrawm Zm,wD b,H/umrawm 0dyÜrkwåó? ew¬d aomaum ukawm b,H/

215/ umraMumif h pdk;&drfrIjzpf&\?

umraMumifh

aMumuf½GH YrIjzpf&\?

umrrSuif;vGwfaomoltm; tb,frS m pd k;&drfrI aMumuf½G HYrI ½S dawmhth Henf;/

215. From sensual desire comes sorrow, from sensual desire comes fear; one who is free fromsensual desire, there is no fear and sorrow.

216/ wPSm, Zm,wD aomaum? wPS m, Zm,wD b,H/wPS m, 0dyÜrkwåó? ew¬d aomaum ukawm b,H/

216/ wPSmaMumifh pd k;&drfrIjzpf&\? wPSmaMumifh aMumuf½G HYrIjzpf&\? wPSmrSuif;vGwf aomoltm; tb,frS m pd k;&drfrI aMumuf½G HYrI ½SdawmhthHenf;/

216. From craving comes sorrow, from craving comes fear; one is free from craving, there is no

fear and sorrow.

217/ oDv'óeorÜEé H? "r®|H opöa0'deH/twåaem ur® ukAÁmeH? wH Zaem uk½kaw yd,H/





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217/ oDvESif hvnf;jynf hpHk ÓPftjrifESif hvnf;jynfhpHkí w&m;üwnfum trSefw&m;udk vnf;odwwfaom rdrdjyKzG,ftrIudpöudkvnf;jyKwwfolud k vltaygif;onfcspfjrwfEkd;\/

217. The one who has virtue and vision, who follows Dhamma, who realizes truth, and fulfills

the work to be done – the world loves that person.

218/ qEZmawm teu© maw? reom p zka#m od,m/umarok p tyÜ#dA'pdawå m? ]]O'¨Haomawm}}wd 0kpöwd/

218/ edAÁ mefud k tm;MuD;pG m vdkvm;onfjzpfí pdwfjzifhawGYxdum umrbH kwd k Yüuyfjidpdwf r½Sdolud k txuf tued|mbHkod kY tpOftwdkif; oG m;rnf hol[k qd ktyf\/

218. One who is eagerly longing for the infinite Nibbana, and who is free from sensuous

attachments, is the kind of person who goes upstream, for against the current of passions andworldly life he is bound for the joy of infinite.

219/ pd&yÜ0goð yk&doH? 'l&awm aomw¬ drm*wH/Ówdrdwå m ok[ZÆ m p? tbdeE´EÅ d tm*wH/

220/ wax0 uwyknrÜ d? to®m avmum y&H *wH/yknmed y#d*PSEÅ d? yd,H ÓwD0 tm*wH/

219/ Mumjrif hpG muG JuGmí &yfa0;rS csrf;ompG m jyefa&mufvmolud kjrifí aqGrsKd;rdwfaqG cspfuRrf;0ifolwdk Yonf jyefvmNyD[k ESpfouf0rf;ajrmufukef\/220/ xk denf;wlpG mvQif þypöKyÜefb0rS wrvGefb0odk YoGm;aom jyKjyD;aomaumif;rI ½S dolud kvnf; aqGrsKd k;wd k Yonf jyefa&mufvmaomcspfolud k MudKqd kMuouJ hodk Y aumif;rIwd kYonf MudKqd kMuukef\/

219. Like a person who has long been far away is welcomed by relatives and friends happily on

his arrival.220. In the same way the good deeds he has done in this life will receive him in his next life as

relatives receive a dear one on his return.

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17-aum 0*¾

Chapter

221/ aum"H Za[ 0dyÜZa[,s rmeH? oHa,mZeH oAÁrwduúar,s/wH emr½lyo® droZÆrmeH? tudOöeH emEkywEÅ d 'ku© m/

221/ trsuf]a'go}ud kpGef Y&m\? rmeudk y,f&m\? oHa,mZOfrSeforQudk ausmfvGef&m\?emrf½kyfü rNidwG,f raMumif hMuolxHod k Y qif;&J'ku©wd kYonf rusa&mufukef/

221. Put away anger, abandon pride and overcome bondage. Whoever clings not to theconstituents of existence (Nama-rupa, mind and matter) and to nothing whatsoever, sufferings

never befall him.

222/ a,m a0 OyÜwdwH aum"H? &xH bEÅH0 0g&a,/wr[H om&xð jALrd? &o® d*¾ ga[m £wa&m Zaem/

222/ vdr®maom&xm;xdef;onf vsifjrefpGmajy;oGm;aom&xm;udk vrf;rvG Jatmif apmif h a½SmufEk difouJ hod k Y jzpfay:vmaom trsuf]a'go}ud k pifppf wm;jrpfEk difolud k ]vdr® maom

&xm;xdef;}[líigqd k\? þrSwpfyg; jyuawh&xm;xdef;onf &xm;MudK;ud kifomrnf\/

222. One who controls rising anger as a chariot controls his carriage at full speed not going off

the track, that one I call a true charioteer, others merely rein-holders.

223/ tauú ma"e Zdae aum"H? tom"H k om"kem Zdae/Zdae u'&d,H 'gaee? oapöem}vdu0g'deH/

223/ trsufxGufaomoludk arwå mw&m;jzifhatmif&m\? raumif;aom oabm½Sdoludk

aumif;aomoabmjzifh atmif&m\? ESajrm0efwd kaomolud k ay;urf;jcif;jzif h atmif&m\?r[kwfrrSef ajymolud k t[kwftrSef ajymqd kjcif;jzifh atmif&m\/

223. One would conquer anger by loving-kindness, one would conquer evil by good, one would

conquer the mean by generosity, and one would conquer the man who speaks lies by truth.

224/ opö H baP e ukaZÑ,s? 'ZÆ m tyÜrÜd ,mpdawm/{aw[d wD[d Xmae[d? *apä a'0ge oEÅdau/





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224/ rSefaompum;ud k ajymqd k&m\? trsufrxGuf&m? awmif;vmonf½S daomf tenf;i,f rQud kaomfvnf; ay;vSL&m\? þtaMumif;oH k;yg;wd k Yjzif h ewfjynfod k Ya&muf&\/

224. Let one tell the truth, let one not be angry, when asked, let one give, even be it a little. By

these three factors, one would attain the world of gods (Deva).

225/ t[ð oum a, rkea,m? edpö H uma,e oH0kwm/aw ,EÅ d tpöKwH XmeH? ,w¬ *EÉ m e aompa&/

225/ olwpfyg;wd kYud k rn§Of;qJwwf? um,'G g&ponfwdk Yjzifh tjrJapmif hpnf;wwfukefaom&[EÅ myk*¾Kdvfwd k Yonf pd k;&drfjcif;uif;&m aojcif;uif;&mjzpfaom edAÁ meft&yfod k Ya&mufMu&ukef\/

225. The Arahants who do no harm to others, who are always in control of the body, go to the

immortal Nibbana, where once gone they sorrow no more.

226/ o'g Zm*&rmemeH? ta[m&wåmEkodu© deH/edAÁ meH t"drkwåmeH? tw¬H *pä EÅ d tmo0g/

226/ tcgcyfodrf; Ek d;Mum;x<uukefonfjzpfí aeYnOhfywfvHk; odu© moH k;yg;udk usif hMuukefvsuf edAÁmefodk YpdwfnGwfMuolwd k Ytm; tmoa0gw&m;wd k Y csKyfjidrf;uG,faysmufMuukef\/

226. Those who are ever alert and watchful, who practice three discourses day and night with the

intent upon Nibbana, their evil passions will come to an end.

227/ ayg&mParwH twkv? aewH tZÆwemrd0/edE´EÅ d wkPSdrmoDeH? edEEÅd A[kbmPdeH/rdwbmPdrÜ d edEEÅ d? ew¬ d avmau tedE´ dawm/

228/ e pm[k e p b0dówd? e apw&[d 0dZÆwd/{uEÅH edE´dawm aygaom? {uEÅ H 0g yoHodawm/

229/ ,H ap 0dnL yoHoEÅ d? tEk0dpö oka0 oka0/tpäd'0kwå ð ar"m0ð? ynmoDvorm[dwH/

230/ edu© H ZarÁ me'aó0? aum wH edE´ dwkr&[wd/a'0gyd eH yoHoEÅ d? jA[®Kemyd yoHodawm/

227/ td ktwkv þuJh&J hjcif;onf a½S;½kd;pOfvmaywnf;? þuJ h&J hjcif;onf ,ckrSjzpf onfr[kwf? qdwfqdwfaeoludkvnf; uJ h&J hukef\? rsm;pGmajyma[maomoludkvnf; uJ h&J h ukef\? EIdif;csdefí ajymaomolud kvnf; uJ h&J hukef\? avmuü tuJh&JhvGwfaomol rnfonf r½Sday/





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228/ vH k;0tuJ h&J hcH&ol vH k;0tcsD;rGrf;cH&olrnfonf a½S;uvnf;r½S dcJhpzl;? aemiftcgvnf;½S dvdrf hrnfr[kwf? ,cktcgüvnf;r½S d/229-230/ rusKd;rjywfaom tusifh½S daom azmufcJ GEk difaomynm½S daom ynm*kPf oDv*kPf orm"d*kPf½S daomolud k ynm½S dolwd k Yonf [kwfrSefpGmodí aeYwd kif;aeYwd kif; csD;rGrf;

cJ hygrl ZrÁL&mZfa½Tpifedu©ESif h wlolud k tb,folonf uJ h&J hEd kifygtH henf;? xd kolud k ewfwd kYonfvnf; csD;rGrf;ukef\? jA[® mrif;onfvnf;csD;rGrf;\/

227. It is an old saying, O Atula – not a new one, people find fault who stays silently, they find

fault with one speaking much, and even with one who speaks moderately do they find fault.There is no one in this world who can escape not faulted.

228. There never was, there never will be, nor is there now, a man who is always blamed, or a

man who is always praised.

229-230. But who would dare to blame the man whom the wise praise day after day, whose lifeis pure and full of light, in whom there is virtue and wisdom, who is pure as a pure coin of gold?

Even the gods praise the man, even Brahma praises him.

231/ um,yÜaumyH &au©,s? uma,e oH0kawm od,m/um,'kpö&dwH [dwG m? uma,e okp&dwH pa&/

232/ 0pDyaumyH &au©,s? 0gpm, oH0kawm od,m/0pD'kpö&dwH [dwG m? 0gpm, okp&dwH pa&/

233/ raemyaumyH &au©,s? reom oH0kawm od,m/raem'kpö&dwH [dwGm? reom okp&dwH pa&/

234/ uma,e oH0kwm "D&m? taxm 0gpm, oH0kwm/reom oH0kwm "D&m? aw a0 oky&doH0kwm/

231/ ud k,ftrlt&m ysufpD;rI um,'kp½kdufoHk;yg;ud k apmifha½S muf&m\ um,'G g&jzifh 'kp½k duf0ifa&mufvmrIud k wm;jrpfydwfyif&m\? um,'kp½kdufud ky,fpGef Yí um,okp½kduf ud k usif h&m\/232/ EIwftrlt&mysufpD;rI 0pD'kp½kdufav;yg;udk apmif ha½S muf&m\? 0pD'G g&jzifh 'kp½k duf 0ifa&mufvmrIud k wm;jrpfydwfyif&m\? 0pD'kp½k dufud ky,fpGef Yí 0pDokp½kdufud kusifh&m\/233/ pdwftrlt&mysufpD;rI raem'kp½k dufoH k;yg;ud k apmif ha½S muf&m\? raem'G g&jzifh 'kp½kduf

0ifa&mufvmrIud k wm;jrpfydwfyif&m\? raem'kp½kdufud k y,fpGef Yí raemokp½k dufud k usifh &m\/234/ ynm½S donf ud k,fjzif h0ifa&mufvmaom 'kp½kduf? EIwfjzif h0ifa&mufvmaom 'kp½k duf?pdwfjzifh0ifa&mufvmaom 'kp½k dufwd kYudk wm;jrpfydwfyifEkdifukef\? xd kynm½S dwd k Yonfomwm;jrpfydwfyifolwdk Y rnfukef\/

231. Guard against misdeeds caused by body, one should be restrained in body. Give up evil

conduct of the body, but one should be of good bodily conduct.





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232. Guard against misdeeds caused by words, one should be restrained in speech. Give up evilconduct in speech, but one should be of good conduct in speech.

233. Guard against misdeeds caused by mind, one should be restrained in thoughts. Give up evil

conduct of mind, but one should be of good conduct in mind.234. Those that are wise, whose body, words and mind are in self-control. They are indeed well-

controlled.

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18-rv0*¾ Chapter

235/ y@Kyvmaom0 'gedod? ,ryk&domyd p aw Oy|dwm/Oa,sm*rkac p wd|od? ygax,srÜd p aw e 0dZÆwd/

236/ aom ua&m[d 'Dyrwåaem? cdyÜ H 0g,r y@dawm b0/ed'ËÅravm te*FaPm? 'dAÁH t&d,blrð Oay[dod/

237/ OyeDw0a,m p 'gedod? orÜ,mawmod ,ró oEÅduH/0gaom aw ew¬d tEÅ&m? ygax,srÜ d p aw e 0dZÆwd/

238/ aom ua&m[d 'Dyrwåaem? cdyÜ H 0g,r y@dawm b0/ed'ËÅravm te*FaPm? e ykeH ZmwdZ&H Oay[dod/

235/ Oygoum oifonf ,cktcgazsmhawmhaom zuf½Gufa&mfuJhod k YjzpfcJ hjyD? aorif;wrefwd k Yonfvnf; oif\teD;ü wnfukefjyD? qkwf,kwfysufpD;jcif;\tp b0tqH k;üvnf; wnfcJhjyD? oifhtm; b0wpfyg;od kY oGm;&ef aumif;rI&du© mvnf; r½Sd/236/ xdkoifonf rdrd\ rS D&muRef;ESifhwlaom aumif;rIud kjyKavmh? vsifpG m tm;xkwfíynm½S doljzpfavavmh? tnpftaMu;ud ky,fxkwfí udavomr½SdcJhrl t&d,mwdk Yae&mok'¨ g0gobH kod kY uyfa&muf&vwå H Y/

237/ Oygoum oifonf,cktcgt½G,fvGefacsNyD? aorif;\ txHodk Y oGm;csdefa&muf cJ hNyD? oif htm;c&D;tMum;ü &yfem;ae&eftcGifhr½S d? oif htm;b0wpfyg;od k YoG m;&ef aumif;rI &du©mvnf; r½S d/238/ Oygoum oifonfrdrd\rS D&muRef;ESif hwlaom aumif;rIud kjyKavm?h vsifpG mtm;xkwf í ynm½Sdol jzpfavavmh? tnpftaMu;ud ky,fxkwfí udavomr½SdcJ hrl wpfzef y#doaEäejcif; td kjcif;od k Y ra&muf&awmh vwå H Y/





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235. It is like a withered yellow leaf that you look like now; the messengers of Death have comenear to you. You stand at the door of departure for far away journey, but you have no provisions

to carry along with you for that journey (in next life).

236. Do virtuous deeds to make an island or refuge for yourself, act quickly to become a wiseone. With all impurities blown off and free from mental defilements, you will reach the heavenly

land of nobles.237. And you are now well advanced in age. You are going to meet the death soon. There is noresting place on the way, and you have done no good deeds for that journey (in next life).

238. Do virtuous deeds to make an island for yourself, act quickly to become a wise one. With

all impurities blown off and free from mental defilements, you will not again enter into the circleof birth and old age anymore.

239/ tEkykaAÁe ar"m0D? axmuH axmuH caP caP/ur® ma&m &Zwaó0? ed'¨ar rvrwåaem/

239/ yef;wdrfq&monf a½T\tnpftaMu;ud k wjznf;jznf;xkwfouJhod k Y ynm½S donf tpOfojzif h rdrd\tnpftaMu;ud k tenf;i,ftenf;i,f tcGifh&wd kif;tcGifh&wdkif; &m*paomtnpftaMu;ud k xkwfy,f&m\/

239. Let the wise one blow away passions and impurities of the self, little by little by chance,

again and again, moment to moment, like a goldsmith removes impurities from gold.

240/ t,om0 rvH ork|dwH? wwk|m, war0 cg'wd/{0H twda"mepm&deH? omed ur®med e,EÅ d 'k*¾wð /

240/ oHacs;onf oHrSyifjzpfvmí oHacs;wufjyD;vQif xd koHud kyif jyefípm;ouJ hodk Y?þtwl raumif;rIüvGefusL;íusifhaomolud k rdrdusif hMuHrIwd kYonf 'k*¾wdb0od k Y aqmif ukef\/

240. Like rust eats away the iron from which it is sprung, so do one's misdeeds lead that person

to the evil path.

241/ toZÑm,rvm rEÅ m? tEk|mervm C&m/rvH 0PÖó aumoZÆ H? yrma'g &u©awm rvH/

241/ pmayusrf;*ef twwfynmwd k Yonf r½Gwfzwf ro&Zö ßm,fjcif;vQif ysufpD;aMumif;tnpftaMu;½Sdukef\? tdrfwdk Yonf aMumif hMuwpd kuf rjyKjyifjcif;vQif ysufpD;aMumif;tnpftaMu;½Sdukef\? ysif;&djcif;onf tqif;vSyjcif;\ ysufpD;aMumif; tnpftaMu;rnf\? arhavsmhjcif;onf apmifha½Smufol\ ysufpD;aMumif; tnpftaMu;rnf\/





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241. No recitation leads to the rust of Literary work of scriptures, no maintenance leads todestruction of a house, laziness leads the taint of beauty, forgetfulness leads to impurity of the

guardian.

242/ rvdw¬ d,m 'kpö&dwH? rapä &H ''awm rvH/rvm a0 ygyum "r® m? to® ð avmau y&rSd p/

243/ wawm rvm rvw&H? t0dZÆm y&rH rvH/{wH rvH y[EÉ me? edr®vm a[mx bdu©a0g/

242/ vifud kvGefusL;íusif hjcif;onf rdef;r\ysufpD;aMumif; tnpftaMu;rnf\? ESajrm0efwd kjcif;onf ay;vSLol\ysufpD;aMumif; tnpftaMu;rnf\? ,kwfnhHaom tukod kvf w&m;wd k Yonf þb0üvnf;aumif;? wrvGefb0üvnf;aumif; {uefysufpD;aMumif; tnpftaMu;rnfukef\

243/ xd ktnpftaMu;wd kYxuf tvGefuJqHk; tnpftaMu;um; trSefud krodrI ]t0dZÆ m}yifwnf;? &[ef;wdk Y þtvGefuJqHk; t0dZÆm tnpftaMu;ud kowfí tnpftaMu; uif;apukefavmh/

242. Misconduct is the impurity of a woman; stinginess is the impurity of a donor. Evil things

are indeed impurities in this world and the beyond.

243. But the greatest of all impurities is ignorance (Awaitzar), O Bhikkhus! Throw this away and become pure from sin.

244/ okZD0H t[d&daue? umuola&e "Hodem/yu©E´ dem y*aAÇ e? oHudvda|e ZD0dwH/

245/ [d&Drwm p 'kZÆD0H? edpö H okpd*a0odem/tvDaeem}yÜ*aAÇe? ok'¨gZDa0e yówm/

244/ t½Sufr½Sdolonf &Jwif;aomusD;ESif h wlojzif hvnf;aumif;? olwpfyg;*kPfudk zsufpD;ojzif hvnf;aumif;? olwpfyg;jyKonfud k rdrdjyKoa,mifaqmifojzifh vnf;aumif;?Murf;MuKwfojzif hvnf;aumif;? npfnL;aom tusif hjzif hvnf;aumif;? toufarG;rI jyKaomaMumif h toufarG;vG,ful\/

245/ t½Suf½S dolonf f tjrJpifMu,frIud k ½Smojzif hvnf;aumif;? rwGefYwdkojzif hvnf;aumif;?rMurf;MuKwfojzif hvnf;aumif;? pifMu,faom toufarG;rIjzif hvnf;aumif;? oif hroif hudk ajrmfjrifojzif hvnf;aumif; toufarG;rIjyKaomaMumif h toufarG;rI cJ,Of;\/

244. Life is easy for those who shamelessly are bold as a crow, for the impudent, for the

mischief-maker, for the arrogant and insulting, for the impure.245. Life is hard to live for the modest always seeking purity, free from clinging, and not

impudent, is detached (not stingy), pure in the mode of life.





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246/ a,m ygPrwdygawwd? rkom0g'Oö bmowd/avmau t'dEérm'd,wd? y&'g&Oö *pä wd/

247/ ok&mar&,ygeOö? a,m ea&m tEk,kOÆwd/£a"0 araom avmuo® ð ? rlvH cPwd twåaem/

248/ {0H abm yk&do Zmem[d? ygy"r®m tonwm/rm wH avmabm t"ar® m p? pd&H 'ku© m, &E,H k/

246-247/ avmuü tMuifolonf ol Ytoufudk owf\? r[kwfrrSefaom pum;udk vnf;ajymqdk\? ydkif½Sifray;aom ol YOpö mud k cd k;,l\? olwpfyg; om;r,m;ud kvnf;oG m;vm\? ao&nfao&ufud kvnf; aomufpm;\? xd kolonf þb0üyifvQif rdrd\rlv&if; tajctjrpfud k wl;NzdKzsufqD;onf rnf\/248/ tdka,musf m; ud k,fponfud kapmifhpnf;rI uif;a0;olwdk Yonf ,kwfnH haomoabm

½S dukef\[kodavavmh? avmbonf vnf;aumif; a'goonf vnf;aumif; oifhud k MumjrifhpGm qif;&Jap&ef rjyKvkyfygapvif h/

246-247. Whoever in this world destroys life, speaks untruth, takes what is not given, and goes to

another's wife, and gets drunk with intoxicants, digs up his own root right here in this world(leads to his own destruction).

248. O man! Know this; that the lack of self-control means wrongdoing. Do not let greed and

wrongdoing oppress you into prolonged suffering.

249/ ''gwd a0 ,xmo'¨ H? ,xmyom'eH Zaem/ww¬ a,m p ruF k b0wd? ya&oH ygeabmZae/e aom 'd0g 0g &wå ð 0g? orm"dr"d*pä wd/

250/ ,ó apwH orkpä dEé H? rlvCpö H orl[wH/o a0 'd0g 0g &wå ð 0g? orm"dr"d*pä wd/

249/ vltaygif;onf wpfpH kwpfa,muftm; ,HkMunfonf htavsmuf MunfndKonf htavsmuf ay;urf;vSL'gef;\? pm;zG,faomufzG,fponfudk olwpfyg;wd kY ay;vSL&mürsufES mromolonf aeYtcgüvnf;aumif;? nOf htcgüvnf;aumif; pdwf\ wnfMunf

rIud kr&/250/ tMuifolonf þrsufES mromrIoabmudk tMuGif;rJ hjzwf\/ tjrpfjywf y,f EkwfjyD;jzpf\? xd kolonf aeYtcgüvnf;aumif;? nOf htcgüvnf;aumif; pdwf\wnfMunf rIudk {uef&\/

249. People make donations according to their faith: if one's thoughts are disturbed by what has

given out to others, that person may not attain concentration by day and by night.250. But when this is cut off and uprooted, then that person can attain concentration by day and

by night.





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251/ ew¬ d &m*oarm t*¾ d? ew¬ d a'gooarm *a[m/ew¬ d arm[orH ZmvH? ew¬ d wPSmorm e'D/

251/ &m*ESifhwlaom rD;onfr½S d? a'goESif hwlaom zrf;,lwwfaom owå0gonfr½S d?

arm[ESif hwlaom ydkufuGefonfr½S d? wPSmESifhwlaom jrpfonfr½S d/

251. There is no fire like passion, no captor like anger, there is no net like illusion and there is no

river like craving.

252/ ok'óH 0ZÆranoH? twåaem ye 'k'oH/ya&oH [d aom 0ZÆ med? Moykemwd ,xm bkoH/twåaem ye qma'wd? uvð 0 udw0g oaXm/

252/ olwpfyg;wd kY\tjypfudk jrifvG,f\? rdrd\tjypfud kum; jrifEkdifcJ\? xd kolonf zG Jud kvTif houJ hod kY olwpfyg;wdk Y\ tjypfud kvTif h\ pOf;vJaumufuspfaom iSufrkqd k;onf ud k,fudk opf½Gufponfjzif h zHk;vGrf;ouJ hod kY rdrd\ tjypfud krlum; zH k;vTrf;\/

252. It is easy to see the fault of others, but one's own is hard to see. One shows the faults of

others like chaff winnowed in the wind, but one conceals one's own faults as a cunning bird

hunter who hides under the leaves.

253/ y&0ZÆmEkyódó? edpö H OZÑmeondaem/

tmo0g wó 0¹kEÅ d? tm&m aom tmo0u©,m/

253/ olwpfyg;\ tjypfud k tpOf½IvQuf tjrJrjywf uJh&J hwwfoltm; tmoa0gw&m;wd k Yonf wdk;yG m;ukef\? xkdolonf tmoa0gukefjcif;rS a0;uGm\/

253. One who sees the faults of others is always ready to blame. This makes him increase of

compulsions (Arthawal taya). Such one is far from extinction of compulsion.

254/ tmumao0 y'H ew¬ d? oraPm ew¬ d Am[da&/

yyOö mbd&wm yZm? edyÜyOö m wxm*wm/255/ tmumao0y'H ew¬ d? oraPm ew¬ d Am[da&/

ocF g&m oówm ew¬ d? ew¬d Ak'¨ gerdOÆ dwH/

254/ aumif;uifü ajc&mr½S d? omoemhjyifyü r*f& zd kvf& &[ef;r½Sd? owå0gwdk Yonf oHo&mcsJUxGifwwfaom wPS mçrmeç'd|dw&m;ü arG Yavsmfukef\? bk&m;½Sifwd k Yonf oHo&mcsJUxGifwwfaomw&m;rS uif;ukef\/





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255/ aumif;uifü ajc&mr½S d? omoemhjyifyü r*f&zd kvf& &[ef;r½S d? jrJukefaomocFg&w&m;wd k Yonf r½Sdukef/ bk&m;½Sifwdk Ytm; wkefvIyfjcif;r½S d/

254. There is no footstep in the sky; no true monk is found outside the Buddhist Order (in

Buddha's Theravada Thar tha nar), the world delights in pleasures, Buddhas have overcome fromsuch pleasures.

255. There is no footstep in the sky; no true monk is found outside the Buddhist Order (inBuddha's Theravada Thar tha nar), no Sankhara is eternal; Buddhas have no agitation.

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Chapter

256/ e awe a[mwd "r®a|m? a,ew¬ H om[om ea,/a,m p tw¬ H tew¬Oö? Oabm edapä ,s y@dawm/

257/ tom[aoe "ar®e? oare e,wD ya&/"r®ó *kawå m ar"m0D? ]]"r®a|m}}wd y0kpöwd/

256/ qH k;jzwftyfaom trIoabmudk Ek difxufpD;eif; qH k;jzwfjcif;aMumif h w&m;üwnfol w&m;olBuD;r[kwf? ynm½S donf [kwfrSefaomtaMumif; r[kwfrrSefaomtaMumif; ESpfyg;pH kud k pH kprf;ar;jref;í qH k;jzwf&m\/257/ rcRwfr,Gif; w&m;ESif htnD olwpfyg;wd kYud k Ed kifjcif;½I H;jcif;od k Y a&mufapaomynm½S dudk w&m;apmifhaom w&m;üwnfol w&m;olBuD;[k qdktyf\/

256. One who forcefully decides and settles matters in his own way is not righteous; a wise person considers what is right and what is wrong.

257. One who judges others justly and righteously with Dhamma, is called "One firm inDhamma".

258/ e awe y@dawm a[mwd? ,m0wm A[k bmowd/acrD ta0&D tba,m? ]]y@dawm}}wd y0kpöwd/

258/ pum;rsm;pG m ajymumrQjzifh ynm½S drjzpf? ab;r½S d &efrvm aMumuf½G YHrI uif;uG molud k ynm½Sd[lí qd ktyf\/





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258. One is not a wise one merely because one speaks much. The one who is peaceful, lovingand fearless is called a "wise one".

259/ e wm0wm "r®"a&m? ,m0wm A[k bmowd/

a,m p tyÜrÜd okwG me? "r®H uma,e yówd/o a0 "r®"a&m a[mwd? a,m "r® H eyÜrZÆwd/

259/ pum;rsm;pG majymumrQjzif h w&m;udkaqmifolrrnf? tMuifolonf tenf;i,f aomw&m;pum;ud k Mum;&½k HrQjzif hvnf; opö mav;yg;w&m;ud k r*fÓPfjzif hjrif\? xdk opömav;yg;w&m;ü rarhravsmholonfom pifppf w&m;aqmifolrnf\/

259. One is not a Dhamma-bearer merely because one speaks much. He who hears a little ofDhamma, sees Dhamma about the Four Noble Truths by oneself mentally, and does not neglect

them, is indeed, a Dhamma-bearer.

260/ e awe axa&m aom a[mwd? a,eó yvdwH oda&m/y&dyauú m 0a,m wó? ]]armCZdaPÖm}}wd 0kpöwd/

261/ ,rS d opöOö "ar® mp? t[ð om oH,arm 'arm/o a0 0EÅravm "Da&m? ]]axa&m}} £wd y0kpöwd/

260/ xd k&[ef;\ OD;acgif;onfazG;azG;jzL\? xd kOD;acgif; azG;azG;jzLumrQjzifh xdk&[ef;onf rax&frrnf? xd k&[ef;\ t½G,f&if htdkrIud k tusKd;rJ h &if htd krI[kqdktyf\/261/ tMuifyk*¾Kdvfü opö mvnf;½S d\? w&m;vnf;½S d\? n§Of;qJrIr½Sd? oDvapmif hjcif;½S d\? £a`Eud kvnf;qHk;r\? udavom ysKd YtefNyD;aom xd kynm½Sdyk*¾Kdvfud kom rax&f[k qd ktyf\/

260. A monk can't be a venerable elder Bhikkhu because his hair has gone grey; though ripe with

old age, he is indeed "old in vain".

261. But a monk can be a venerable Elder Bhikkhu if he is in truth and Dhamma, nonviolence,restraint, self-control, who has already ejected mental defilements and is wise.

262/ e 0guú&Prawåe? 0PÖaygu©&wm, 0g/om"k½layg ea&m a[mwd? £ókuD rpä &D oaXm/

263/ ,ó apwH orkpä dEé H? rlvCpö H orl[wH/o 0EÅa'gaom ar"m0D? ]]om"k½layg}}wd 0kpöwd/

262/ jiLplwwfaom 0efwd kaompOf;vJwwfaomyk*¾Kdvfonf aumif;aompum;ud k ajymwwfumrQjzifhvnf;aumif;? ½kyftqif; vSyumrQjzif hvnf;aumif; aumif;aomoabm½S d onfrrnf/





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263/ tMuifolonf jiLpljcif; 0efwd kjcif; pOf;vJjcif;[laom xd koabmudk t<uif;rJhjzwf \? tjrpfjywf y,fEIwfNyD;jzpf\? udavomtjypfud k axG;tefNyD;aom xd kynm½S dudk aumif;aomoabm½S dol[k qd ktyf\/

262. A jealous, greedy and deceitful person cannot be a man of good-natured - merely by finewords and beauty of appearance.

263. But this person in whom these three sins are uprooted and who already ejected mental

defilements, he is in truth a man of good-natured.

264/ e rk@aue oraPm? tAÁawm tvduH bPH/£pä mavmbormyaEé m? oraPm uð b0dówd/

265/ a,m p oarwd ygyged? tPH kxlvmed oAÁaom/ordwwåm [d ygygeH? ]]oraPm}}wd y0kpöwd/

264/ OD;jynf;acgif; wH k;umrQjzifh &[ef;rnfonfrjzpf? oDvtusif h "kwiftusifhvnf;r½Sdaom cRwf,Gif;aompum;udkvnf;ajymwwfaom vd kcsifrufarmrIESif h jynh fpH kaomolonf tb,frSm &[ef;[kwfEk difygtHhenf;/265/ tMuifyk*¾Kdvfonf tao;tBuD;jzpfaom raumif;rIwd k Yud k tcsif;cyfodrf; Nidrf;ap\?xd kyk*¾Kdvfudk raumif;rItvH k;pHkud k jidrf;apwwfaomaMumifh ]&[ef;}[lí qd ktyf\/

264. Not by a shaven head (a skinhead), does a man become a Samana, a monk. How can a man be a Samana if he forgets his religious vows, if he speaks what is not true, if he still has desire

and greed?265. But one who puts away all evils, whether great or small, he is in truth a Samana because ofhaving put away all evils.

266/ e awe bdu©K aom a[mwd? ,m0wm bdu©aw ya&/0dóH "r®H orm'g,? bdu©K a[mwd e wm0wm/

267/ a,m}" yknOö ygyOö? Ama[wG m jAm[®p&d,0g/ocF g, avmau p&wd? o a0 ]]bdu©L}}wd 0kpöwd/

266/ olwpfyg;wd k YxH awmif;pm;umrQjzifh &[ef;rnfonfrjzpf? w&m;ESif hrnDnGwfaomtusifhud k,lí usif humrQjzif h &[ef;rnfonfrjzpf/267/ þomoemawmfü tMuifolonf jrwfaomtusif h½S donfjzpfí aumif;rI raumif;rIud k y,fEkwfvsuf cE¨ mig;yg;[laom avmuud k ÓPfjzif hqifjcifí usif h\? xd kolud k ]&[ef;}[k qd ktyf\/

266. One may not simply be a samana because he asks for alms from others; and one may notthereby a samana just for having taken up wrong practices.





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267. One who, in this circle of Buddha's Order ( in Buddha's Theravada Thar tha nar), hasmeritorious deeds sets aside both the wholesome and unwholesome (merit and demerit) with

insight and sees the world as five aggregates with his knowledge. He, indeed, is called

"Bhikkhu".

268/ e armaee rkeD a[mwd? rlVS½layg t0d'ok/a,m p wkvH0 y*¾,S? 0&rm'g, y@dawm/

269/ ygyged y&d0aZÆwd? o rkeD awe aom rked/a,m rkemwd Oabm avmau? ]]rked}} awe y0kpöwd/

268-269/ todynmr½S dygbJ awGa0aom oabm½S daomolonf qdwfqdwfaeumrQjzif h ]rked}rrnf? tMuifynm½S donf csdefcGifud kud kifí csdefpufouJhodk Y aumif;rIwnf;[laomtjrwfw&m;udk,lí raumif;rI tukod kvfw&m;wdk Yudk MuOfa½S mif\? xd kYaMumif h xdkynm

½S donf ]rked}rnf\? tMuifolonf tZöswåA[d' cE mESpfyg;wdk Yudkod\? xd kolonfvnf;]rked} rnf\? xd ktaMumif;ESpfyg;aMumif h ]rked}[k qd ktyf\/

268-269. One does not become a "Mu ni", a sage by silence alone if one be dull and ignorant.But a wise one who, holding a pair of scales, takes to what is the best and rejects what is bad. For

that reason he is a ''Mu ni". He who understands inner and outer worlds of the body is therefore

called a Sage (Mu ni).

270/ e awe t&da,m a[mwd? a,e ygPmed [ðowd/t[ð om oAÁygPmeH? ]]t&da,m}}wd y0kpöwd/

270/ tMuif haMumif h owå0gwd k Yud k n§Of;qJ\/ xdk n§Of;qJjcif;aMumif h t&d,mrjzpf?owå0gwd kYud k rn§Of;qJjcif;aMumifh t&d,m[lí qd ktyf\/

270. Because a man injures other living creatures, he is not a Noble one (Ariya). By

harmlessness ( with loving kindness) towards all living beings, he is called a Noble one.

271/ e oDvAÁwrawåe? Am[koapöe 0g ye/tx 0g orm"dvmabe? 0d0dwåo,aee 0g/

272/ zkomrd aeu©r®okcH? tykxkZÆeao0dwH/ bdu©K 0dómormyg'd? tyÜawåm tmo0u©,H/

271-272/ oDvtusif h ½S dumrQjzifhvnf;aumif; tMum;tjrif rsm;umrQjzif hvnf;aumif;?wnfMunfrI orm"d &umrQjzif hvnf;aumif;? qdwfjidrf&mü aeumrQjzif h vnf;aumif;&[ef;onf tmoa0gukefcef;aom &[EÅmtjzpfod kY ra&mufao;orQ ykxkZOfwd kY rrS D 0Jtyfaom tem*grdzd kvfcsrf;omud k &ay\[lí oufom&m &yfem;jcif;od k Y ra&mufygapvif h/





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271-272. Not by precepts and moral rites, nor by much learning, nor by attainment ofconcentration, nor by a bed of solitude, do not think by yourself as you reach the joy of freedom

(enjoyed the bliss of Renunciation – Anagami-phala) which is unknown to ordinary people. O

Bhikkhu, be not contented on the way, if not having attained extinction of desires (Arthawaltayas).

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Chapter

273/ r*¾ ge|*Øaum aoa|m? opömeH pwka&m y'g/0d&ma*g aoa|m "r® meH? 'Gdy'geOö pu©Krm/

274/ {ao0 ra*¾ g ew¬anm? 'óeó 0dok'¨ d,m/{wO§d wkarS y#dyZÆx? rm&aówH yarm[eH/

275/ {wO§ d wkarS y#dyEé m? 'ku©óEÅ H u&dóx/tu© mawm a0g r,m ra*¾ g? tnm, ov’uEÅeH/

276/ wkarS[d udpörmwyÜ H? tu© mwma&m wxm*wm/

y#dyEé m yarmu©EÅd? psm,daem rm&AE¨em/273/ vrf;c&D;tm;vHk;wGif t*F g½Spfyg;½Sdaom vrf;c&D;]r*f}onf tjrwfqH k;jzpf\? opö mtm;vH k;wk d YwGif t&d,opö mav;yg;onf tjrwfqH k;jzpf\? oabmw&m;tm;vH k;wd kYwGif &m*uif;&m edAÁ mefonf tjrwfqH k;jzpf\? tajcESpfacsmif;½Sdaom owå0gtm;vHk;wdk YwGif rsufpdig;yg;½S dawmfrlaom jrwfpGmbk&m;onf tjrwfqH k;jzpf\/274/ þt*Fg½Spfyg;½Sdaom vrf;c&D;]r*f}onfomvQif ÓPftjrif pifMu,fjcif;twGuf c&D;rSefjzpf\? þvrf;c&D;]r*f}rS wpfyg;aomc&D;onfr½S dawmhjyD? xd k YaMumif h oifwd k Yonf þc&D;rSefudkom oG m;Muukefavmh? þc&D;rSefonf rm&frif;rjrifEk difaom vrf;c&D;wnf;/

275/ oifwk d Yonf þr*f[laomvrf;rSefud k oG m;Muukefonf½Sdaomf qif;&JtqH k;udk jyK&ukefvwå HY? igonf &m*paom ql;ajimifhuif;aomvrf;rSefud k ud k,fwdkifodí oifwd k Ytm; r*f[laomvrf;rSefud k nTefMum;tyfNyD/276/ oifwd k Yonf ud k,fwdkifjyKzG,fudpöud k tm;xkwfMuukefavmh? bk&m;½Sifwd k Yonf vrf;rSef ud k ñTefMum;½k HrQ jzpfukef\? usifhMuukefí udavomudk ½Id YNr§KdufMuolwd k Yonfom rm&frif;taES miftzG J YrS vGwfajrmufEkdifukef\/





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273. Of all the paths, the Eightfold Path is the best. Of truths, the Four Noble truths are the best.Detachment (Passionless ness) is the best of principles; and of two-footed persons, Buddha, the

Man of Vision who has eyes to see insight.

274. This is the Path; there is no other that leads to Purity of Vision. Go along this path; this iswhat Mara can't see.

275. If you go on this way you will make an end of suffering. I showed this way when I hadunderstood the removal of darts and thorn (of lust, passions) as cravings.276. You yourself must make an effort. Buddhas (The Awakened Ones) only show the path. For

those meditative ones who enter this path are free from the bondage of Mara.

277/ ]]oaAÁ ocF g&m tedpö m}}wd? ,'g ynm, yówd/tx edAÁ dEwd 'kau©? {o ra*¾ g 0dok'¨ d,m/

277/ tMuiftcg ]]½kyfemrf"r® ocF g&tm;vH k;wd k Yonf tjrJr½Sdukef}}[k 0dyóemynmjzif h

½IjrifEkdif\? xd ktcg ½kyfemrf"r®ocFg&[laom

'ku©ü jiD;aiG Y\/ þNiD;aiGYjcif;onf udavompifMu,f&medAÁ mef\ taMumif;jzpf\/

277. Through Vipassana wisdom (pyin nyar) one sees by insight that all Conditioned things,sankharas are transient. Then one becomes bored and disgusted with sankharas which are

impermanent. This boredom is the cause of pursuing Nibbana.

278/ ]]oaAÁ ocF g&m 'ku© m}}wd? ,'g ynm, yówd/tx edAÁ dE´wd 'kau©? {o ra*¾ g 0dok'¨d,m/

278/ tMuiftcg ]]½kyfemrf"r® ocF g&tm;vH k;wd k Yonf qif;&Jukef\}}[k 0dyóemynmjzifh ½IjrifEkdif\? xd ktcg ½kyfemrf"r®ocFg&[laom 'ku©ü jiD;aiG Y\/ þNiD;aiGYjcif;onf udavompifMu,f&medAÁ mef\ taMumif;jzpf\/

278. Through Vipassana wisdom (pyin nyar) one sees by insight that all Conditioned things,

sankharas are suffering. Then one becomes bored and disgusted with sankharas which are


279/ ]]oaAÁ "r® m tewå m}}wd? ,'g ynm, yówd/tx edAÁ dEwd 'kau©? {o ra*¾ g 0dok'¨ d,m/

279/ tMuiftcg]]obm0w&m;tm;vH k;wd kYonf twå r[kwfukef}}[k 0dyóemynmjzifh ½IjrifEkdif\? xd ktcg ½kyfemrf"r®ocFg&[laom 'ku©ü jiD;aiG Y\/ þNiD;aiGYjcif;onf udavompifMu,f&medAÁ mef\ taMumif;jzpf\/





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279. Through Vipassana wisdom (pyin nyar) one sees by insight that all things, Dhamma areanatta which means 'no self'. Then one becomes bored and disgusted with sankharas which are


280/ O|meumvrSd tEk|[maem? ,k0g AvD tmvod,H Oayawm/oHoEéouFyÜraem ukoDawm? ynm, r*¾ H tvaom e 0dEwd/

280/ ysKdrspfEkxG m; cGeftm;ESifhjynf hpH kygaomfvnf; x<uoif haomtcgü x<urIvHk Yvr&SdbJ ysif;&dxd kif;rI dif;vsuf pdwftMuH0dwufrsm;í tvGefysif;&dolonf ynmjzifhom &,lEd kifaomt&d,r*fud k r&Ed kif/

280. One does not arise and strive when it is time to rise and strive though young and strong but

fills with laziness and lack of determination, that person does not reach enlightenment which canfind only with right-mindedness (rational thinking).

281/ 0gpmEk&u©D reom okoH0kawm? uma,e p emukovH u,d&m/{aw wa,m ur®yax 0daom"a,? tm&m"a, r*¾}rdodyÜa0'dwH/

281/ 0pD'kp½d kufud k aumif;pGma&S mifMuOfjcif;tm;jzifh EIwfud ktpOf apmifha&S muf&m\? pdwfjzifh raem'kp½d kufud k apmif hpnf;&m\? udk,fjzif hvnf; tukod kvfud krjyK&m? xd kur®yxw&m;oH k;yg;wd kYud k okwfoifNyD;vQif jrwfpG mbk&m;a[mMum;tyfaom r*fudkNyD;ap&m\/

281. Always careful in speech (wa zi) and well restrain in mind (ma nor), and one should not doany harm with the body (kar ya). Make sure to purify all these three actions and fulfill the Path(to wisdom) made known by Buddha.

282/ a,m*g a0 Zm,wD bl&d? ta,m*g bl&docFa,m/{wH a'G"myxH ÚwGm? b0g, 0db0g, p/wxm}wåmeH eda0ao,s? ,xm bl&d y0¹kwd/

282/ ur®|mef;tm½Hkü tm;xkwfrIvHk YvaMumifh ynmjzpfyG m;\? tm;xkwfrI vH k Yvr&Sdjcif;aMumif h ynmukefcef;\? ynmjzpfyG m;jcif; ynmqkwf,kwfjcif;\ þc&D;vrf;ESpfoG,fud k odí tMuifvrf;jzif h ynmwd k;yGm;\? xd kvrf;jzif h rdrdudk,fud k odrf;oGif;&m\/

282. Wisdom arises through meditative effort; wisdom disappears through lack of effort;knowing this two-fold path of growth and decline, one should arrange oneself so that wisdom

increases.

283/ 0eH qdE´x rm ½ku© H? 0eawm Zm,aw b,H/aqwG m 0eOö 0exOö? edAÁem a[mx bdu©a0g/





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284/ ,m0 [d 0eaxm e qdZÆwd? tPkrawå myd e&ó em&dok/y#dA'¨raem0 wm0 aom? 0apä m cD&yaum0 rmw&d/

283/ &[ef;wd k Y wPS mwnf;[laomawmudk ckwfjzwf Muukefavmh? jyuawhopfyifud k

rckwfjzwfukefvif h? wPSm[laomawmaMumifh Zmwdpaomab; jzpf\? wPS m[laomawmBuD;awmi,fudk ckwfjzwfí wPS m[laomawmrS xGufajrmufMuukefavmh/284/ Ed kYrcGJao;aom EG m;i,fonf trdEG m;rod kY uyfouJhodk Y a,musfm;tm; rdef;rwd k Yütenf;i,frQaom udavomawm rjywfao;orQ xd ka,musf m;onf uyfNidaompdwf&S donf jzpfíomvQif oHo&mod kY uyfa&muf\/

283. O Bhikkhus, cut down the forest of desires, not a mere tree only! For the danger is in the

forest. Because of desires and craving, round of rebirths happen. So cut down the forest and its

undergrowth, make yourself free from desires.

284. As long as a man's desire for women, however little it may be, is not cut through, so long ishis mind attached and death and rebirth of sankhara is prolonged as he is like a sucking calf tied

to a mother cow.

285/ Opä dE odae[rwåaem? ukrk'H om&'duH0 ygPdem/oEÅ dr*¾ar0 jAL[,? edAÁ meH ok*awe a'odwH/

285/ wefaqmifrkef;v&moDü va&mifaMumif hyGif haom ukrkj'mMumyef;udk vufjzifhjzwfouJh od k Y rdrd\cspfjcif;wPS mud k jzwfavmh? jrwfpG mbk&m;onf edAÁmefud kom a[mawmfrltyf\?

edAÁ mefod k Ya&mufaMumif; t|*Øur*f w&m;ud komvQif yGm;rsm;avavmh/

285. Cut out the desire of love (ta hnar, ra ga) like you would an autumn lily by hand. Buddha

showed the path of peace, Nibbana. Foster the Dhamma taught by Buddha to get to Nibbana.

286/ £" 0óH 0odómrd? £" a[rEÅ*drS dok/£wd Amavm 0dpdaEÅwd? tEÅ&m,H e AkZÑwd/

286/ þt&yfü rdk;tcgywfvH k;igaernf? þt&yfü aqmif;tcg aEGtcgwd kYywfvH k; ig

aernf[k vlrd kufonf txl;xl;taxGaxG MuHpnf\? b,ftcg b,ft&yfrS m igaornf [k rdrd\ touftEÅ&m,fudkrlum; xdkol rod&S mav/

286. Here I will live during the rainy season, here in winter and summer (plans for the future) –

so the foolish one thinks but he does not realize the danger of when and where he sees the death.

287/ wH ykwåyokor®wå H? AsmowåreoH e&H/okwå H *grH ra[maCm0? rpöK tm'g, *päwd/





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287/ om;orD; uRJEG m;Opö mwd k Yjzif h ,pfrl;arhavsmhvsuf umr*kPfwd k Yü r&ao;onfud k awmif hw &NyD;onfudk wG,fwmuyfNidonfh pdwf&S daomolud k BuD;pG maom a&tvsOfonf tdyfaysmfaeaom&Gmudk vTrf;rd k;wd kuf,l oGm;ouJ hodk Y aorif;onf odrf;,loG m;\/

287. The person whose mind is in delight with possessions of the abundance of children, cattlesand belongings; is carried away by death like a great flood carries off a sleeping village.

288/ e oEÅ d ykwåm wmPm,? e ydwm emyd AE¨0g/tEÅauem}"dyEéó? ew¬d ÓwDok wmPwm/

289/ {wrw¬0oH ÚwG m? y@dawm oDvoH0kawm/edAÁ me*reH r*¾H? cdyÜar0 0daom"a,/

288/ aorif;ES dyfpufcH&oltm; aorif;rS apmifha&Smuf&eftwGuf om;orD;wd k Y r&S dukef?trdtzwd k Yvnf; r&S dukef? taqGcifyGef;wd k Yvnf; r&S dukef? aqGrsKd;wdk YwGif apmif ha&S mufEdkifrnf h olvnf;r&S d/289/ þtaMumif;xl;ud kodí ynm&S donf oDvudkapmif hpnf;vsuf edAÁ mefa&mufaMumif;t|*Øur*fudk vsifpGmomvQif okwfoif&m\/

288. Children can give no protection, nor parents, nor yet spouses, there is no refuge in relatives,

for the person whom death has seized.

289. The wise person with virtue who realizes this fact, would make the Path quickly that leadsto Nibbana.

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290/ rwåmokcy&dpö m*g? yaó ap 0dykvH okcH/paZ rwå mokcH "Da&m? orÜóH 0dykvH okcH/

290/ tenf;i,faom csrf;omudk pGef YvGwfjcif;aMumif h MuD;us,fjyef Yajymaomcsrf;omudk &vdrf hrnf[k jrifcJ hrl MuD;us,fjyefYajymaom csrf;omud kjrifaom ynm½Sdonf tenf;i,f aomcsrf;omud k pGefYvTwf&m\/





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290. If by sacrificing a lesser pleasure when one may see a greater pleasure, the wise personleaves aside lesser pleasure looking to the greater.

291/ y&'ku©Ly"maee? twåaem okcrdpä wd/

a0&oHo*¾oHoa|m? a0a&m aom e y&drkpöwd/

291/ olwpfyg;tm; qif;&Jud kjzpfapvsuf rdrd\csrf;omudk tvdk½Sdolonf &efud k&efcsif;a&maES maomtm;jzifh a&maES mjcif; jzpf&um; &efrSrvGwfEk dif/

291. The person who causes pain to others to obtain happiness for him, having entangled in the

bonds of hatred, will never be free from hatred.

292/ ,H [d udpöH ty0d'¨ H? tudpö H ye u&D,wd/

OEéVmeH yrwå meH? awoH 0¹kEÅ d tmo0g/293/ a,oOö okorm&'¨g? edpöH um,*wm owd/tudpöH aw e ao0EÅ d? udapö omwpöum&daem/owmeH orÜZmemeH? tw¬H *pä EÅd tmo0g/

292/ jyKoifhjyKxd kufaomtrIudk rjyKvkyfbJpGefYypfí rjyKoif h rjyKxd kufaom trIud krlum;jyKvkyfum rme axmifvT m;vsuf arhavsmholwd kYtm; tmoa0gw&m;wdk Y wd k;yG m;ukef\/293/ tMuifolwd kYum; um,*wmowdud k tjrJaumif;pG m tm;xkwfMuukef\? xd kolwd kYonf rjyKoifhrjyKxd kufaomtrIud krjyK rrSD0Jukef? jyKoif hjyKxd kufaomtrIü rjywfjyKvkyfMuukef\/owd½Sdol aumif;pGmtjym;tm;jzifhodrI orÜZOfÓPf½S dolwd k Ytm; tmoa0gw&m;wd k Y csKyfjcif;od k Ya&mufukef\/

292. By not doing what should be done and what is not to be done is done; sinful desires will

increase in the person who is arrogant and proud.

293. Those who have well undertaken, constantly mindful with regard to the nature of the body,

who do not attend to what is not to be done, persevering in what is to be done. Of those mindfuland attentive; mental desires come to an end.

294/ rmw&H ydw&H [EÉ m? &mZmaem a'G p cwåda,/&|H omEkp&H [EÉ m? teDaCm ,mwd jAm[®aPm/

295/ rmw&H ydw&H [EÉ m? &mZmaem a'G p aomw¬ da,/a0,*¢ yOörH [EÉ m? teDaCm ,mwd jAm[®aPm/

294/ &[EÅmyk*¾Kdvfonf wPS mwnf;[laom trdud kvnf;aumif;? rmewnf;[laom tzudk vnf;aumif;? owfjyD;vQif oów'd|dwnf;[laom a&ajrt½Sif bk&ifrif;jrwfESpfyg;wd kYudk vnf;aumif;? eE´ D&m*wnf;[laom tcGefodrf; trwfESif hwuG tm,we wpfq,f hESpfyg;wnf;[laom wd kif;jynfud kvnf;aumif; owfjcif;aMumifh qif;&Juif;vsufoG m;&\/





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295/ &[EÅ myk*¾Kdvfonf wPSmwnf;[laom trdudkvnf;aumif;? rmewnf;[laom tzud k vnf;aumif;? owfjyD;vQif oów'd|dwnf;[laom rif;ykPÖm;ESpfyg;wd k Yud kvnf;aumif;owfaomaMumif h usm;&J½S daomc&D;ESifhwlaom 0dpdudpä mvQif ig;ckajrmuf eD0&P twm;tqD;ud k y,fzsufum qif;&Juif;vsuf oG m;&\/

294. Killing mother (as craving) and father (as pride), and two warrior kings (as grasping and

rejecting), killing a kingdom with all its subjects (sense-avenues and sense-objects), the Arahant

goes without any grief.295. Killing mother (as craving) and father (as pride), and two learned kings (as eternalism and

nihilism), killing five eminent men (as sensuality, ill-will, stupefaction, excitation followed by

regret and doubt), the Arahant goes untroubled.

296/ okyÜAk'¨ H yAkZÑEÅ d? o'g a*gwrom0um/a,oH 'd0g p &awå m p? edpö H Ak'*wm owd/

297/ okyÜAk'¨ H yAkZÑEÅ d? o'g a*gwrom0um/a,oH 'd0g p &awå m p? edpö H "r®*wm owd/

298/ okyÜAk'¨ H yAkZÑEÅ d? o'g a*gwrom0um/a,oH 'd0g p &awå m p? edpö H oHC*wm owd/

299/ okyÜAk'¨ H yAkZÑEÅ d? o'g a*gwrom0um/a,oH 'd0g p &awå m p? edpö H um,*wm owd/

300/ okyÜAk'¨ H yAkZÑEÅ d? o'g a*gwrom0um/a,oH 'd0g p &awåm p? t[ð om, &awm raem/

301/ okyÜAk'¨ H yAkZÑEÅ d? o'g a*gwrom0um/a,oH 'd0g p &awåm p? bm0em, &awm raem/

296/ aeYa&mnOhfyg tjrJrjywf bk&m;*kPfud k tm½kHjyKíjzpfaom owd½S dol a*gwrjrwfpG mbk&m;\wynh fwdk Yonf tcgcyfodrf; aumif;pG mEkd k;Mum;aomtm;jzifh Ekd;Mum;&ukef\/297/ aeYa&mnOh fyg tjrJrjywf w&m;*kPfud k tm½kHjyKíjzpfaom owd½Sdol a*gwrjrwfpG mbk&m;\wynh fwdk Yonf tcgcyfodrf; aumif;pG mEkd k;Mum;aomtm;jzifh Ekd;Mum;&ukef\/298/ aeYa&mnOh fyg tjrJrjywf oHCm*kPfud k tm½k HjyKíjzpfaom owd½S dol a*gwr

jrwfpG mbk&m;\wynh fwdk Yonf

tcgcyfodrf;

aumif;pG mEkd k;Mum;aomtm;jzifh

Ekd;Mum;&ukef\/299/ aeYa&mnOh fyg tjrJrjywf oH k;q,fhESpfaum|moud k tm½k HjyKíjzpfaom owd½Sdol a*gwrjrwfpG mbk&m;\ wynh fwdk Yonf tcgcyfodrf; aumif;pGmEkd k;Mum;aomtm;jzif h Ek d;Mum;&ukef\/300/ aeYa&mnOhfyg rn§Of;qJrI u½kPmbm0emü arG Yavsmfpdwf½S dol a*gwrjrwfpG mbk&m;\ wynf hwdk Yonf tcgcyfodrf; aumif;pG mEk d;Mum;aomtm;jzif h Ekd;Mum;&ukef\/301/ aeYa&mnOh fyg arwå mbm0emü arGYavsmfpdwf½Sdol a*gwrjrwfpG mbk&m;\ wynf hwd kYonf tcgcyfodrf; aumif;pGmEkd;Mum;aomtm;jzifh Ekd;Mum;&ukef\/





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296. The disciples of Gotama are always wide awake and watchful, and their thoughts day andnight are set on Buddha's virtues.

297. The disciples of Gotama are always wide awake and watchful, and their thoughts day and

night are set on the virtues of his Teaching, Dhamma.298. The disciples of Gotama are always wide awake and watchful, and their thoughts day and

night are set on the virtues of his Community, Sangha.299. The disciples of Gotama are always wide awake and watchful, and their thoughts day andnight are set on fleeting nature of the body.

300. The disciples of Gotama are always wide awake and watchful, and their mind day and night

delights in compassion.301. The disciples of Gotama are always wide awake and watchful, and their mind day and night

delights in the practice of loving kindness meditation.

302/ 'kyÜAÁZÆH 'k&bd&rH? 'k&m0gom C&m 'kcg/'kau© m}ormeoH0gaom? 'ku© mEkywdw'*l/

wo®m e p'¨*l od,m? e p 'ku©mEkywdawm od,m/

302/ pnf;pdrfOpömud k pGef YvTwfí &[ef;jyKEk difcJ\? olawmftusif hü arG YavsmfEkdifcJ\? tdrfürjynfhrpH kae&jcif;onf qif;&J\? oabmrwlolwd kYESif h ae&jcif;onf qif;&J\? oHo&mc&D; oGm;&jcif;onf qif;&Jod kYuswwf\? xd k YaMumif h oHo&mc&D;oG m; rjzpf&m? qif;&Jodk Yusa&mufol rjzpf&m/

302. It is hard to leave the wealth and become a novice (to be a monk) – hard to enjoy therein.

The householder's life is also difficult and burdensome. It is also hard to live with incompatible

ones. And samsara travelers are trapped in suffering. So be not a traveler. And be not trapped insuffering.

303/ oa'¨g oDave orÜaEé m? ,aomabm*oryÜ dawm/,H ,H ya'oH bZwd? ww¬ waw¬0 ylZdawm/

303/ o'¨ gw&m;vnf;½Sd oDvvnf;jynf hpH k tjcHt&H pnf;pdrfOpö mESif hvnf; jynf hpH kolonf a&mufav&m&m t&yfwd k Yü tylaZmfcH&\/

303. The generous one who is perfect with virtue, possessed of companions and wealth, will beheld in honors wherever that person may go.

304/ 'la& oaEÅ m yumaoEÅ d? [dr0aEÅm0 yAÁawm/toaEÅw¬ e 'dóEÅ d? &wå ð cdwå m ,xm o&m/

304/ [dr0EÅ mawmifonf ta0;üwnfaomfvnf; xif½S m;ouJhod k Y olawmfaumif;wd kYonf ta0;üyifaeaomfvnf; xif½S m;ukef\? nOf htcg ypfvd kufonf h jrm;wd k Yonf rxif½S m;ukef ouJ hod kY ol,kwfrmwd kYonf teD;ü ½SdaeMuukefaomfvnf; rxif½S m;ukef/





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304. The virtuous persons are visible from far away, like the Himalaya Mountains; but the sinfulthough very near are in darkness, invisible like arrows shot in the night.

305/ {umoeH {uao,sH? {aum p&rwE´dawm/

{aum 'r,rwå meH? 0eaEÅ &rdawm od,m/305/ rysif;r&drlí wpfa,mufwnf;ae wpfa,mufwnf;tdyf wpfa,mufwnf; vSnf hvnf oG m;vmvsuf rdrdud k,fud k qHk;rjyD;vQif wpfa,mufwnf; awmifü arG Yavsmf&m\/

305. Without sloth, the person stays alone, sleeps alone, and walks alone, controls by oneself,

would be delighted in the solitude of the forest / mountain.

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306/ tblw0g'D ed&,H Oaywd? a,m 0gyd uwG m e ua&mrd}pm[/Oabmyd aw aypö orm b0EÅ d? ed[Deur® m rEkZm y&w¬/

306/ r[kwfrrSef ajymqd kolonfvnf; i&Jodk Ya&muf&\? rdrdjyKvkyfvsuf rjyKvkyf[k ajymqdk olonfvnf; i&Jod kYa&muf&\? xdkolESpfa,mufwd k Yonfvnf; ,kwfaomtrI ½S dukefonfjzpf í aemifwrvGefb0ü i&JcH&jcif;wlukef\/

306. The person who speaks lies goes to hell, and the one who has done things said, "I haven'tdone this" also goes to hell. Both of them, after having passed away, will have to suffer as they

sinned against truth.

307/ umom0uP²m Ava0g? ygy"r®m tonwm/ygyg ygay[d uar®[d? ed&,H aw OyyZÆa&/

307/ ,kwfrmaom oabm½S dukefonfjzpfí ukd,fEIwfESvH k;ud k rapmif hpnf;ukefaom ouFef;ud k vnfyif;üywfMuukefaom rsm;pGmaom xd kol,kwfrmwd k Yonf ,kwfrmaomraumif;rI wd k YaMumifh i&Jod k Yusa&muf&ukef\/

307. Those who have bad qualities wear the yellow robes on their necks and not have good

nature and self-control; such persons are led to hell by their bad deeds.





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308/ aoa,sm ta,m*kaVm bkawå m? wawåm t*¾ dodclyarm/,aOö bkaOÆ,s 'kóDavm? &|yd@ronawm/

308/ oDvvnf;r½Sd ud k,fçEIwf ESvH k;ud kvnf; rapmif hpnf;bJ wd kif;oljynfom;wdk Y o'¨ g

MunfjzL ay;vSLtyfaomqGrf;udk pm;&jcif;xuf rD;vQHuJ hod kY ylavmifaom oHawGcJud k pm;&jcif;u omíaumif;jrwfao;\/

308. It would be better to swallow a red hot iron ball which is glowing like fire, for bad and

unrestrained fellows than that one should eat the alms provided by devoted people.

309/ pwå m&d Xmemed ea&m yrawå m? tmyZÆwd y&'g½lyao0D/tyknvmbH e edumrao,sH? edE´ H wwD,H ed&,H pwkw¬H/

310/ tyknvmabm p *wD p ygydum? bDwó bDwm, &wD p axmudum/&mZm p '@H *½kuH yaPwd? wo® m ea&m y&'g&H e aoa0/

309/ w&m;vrf;rSef owdrxm;bJ olwpfyg;om;r,m;udk rS D0Jolonf tukod kvf&jcif;?tvd k½S dwdkif; csrf;ompG mrtdyf&jcif;? olwpfyg;wdk Y tuJh&JUcH&jcif;? i&JcH&jcif; þav;yg;aom qif;&Jjcif;\ taMumif;wd kYod kY a&muf&\/310/ raumif;rIudkvnf;&\? ,kwfaomvm;&m]*wd}vnf;½S d\? aMumuf½GH Yxdwfvef Yaoma,musf m;\ aMumuf½G YHxdwfvef Yaom rdef;rESif h arG Yavsmfaysmfyg;&jcif;onf tenf;i,frQomjzpf\? rif;onfvnf; BuD;av;aom tjypf'Pfud kvnf;ay;\? xd kYaMumif ha,musfm;onf

olwpfyg;r,m;ud k rrSD0J&m/

309. The person who is thoughtless takes another man's wife would go through four misfortunes:

got sinned, lack of sleep peacefully, disgraced by other people and lastly hell.

310. Getting the sin, and the downward path to hell for the brief pleasure of a frightened manwith frightened woman, the imposition by the King with heavy punishment; therefore let no man

think of another man's wife.

311/ ukaom ,xm 'k*¾[dawm? [w¬ar0g}EkuEÅwd/omrnH 'kyÜ&mr|H? ed&,m,k}yu¹kwd/

312/ ,HudOö d odxdvH ur®H? oHudvd|Oö ,H 0wH/ouFó&H jA[®p&d,H? e wH a[mwd r[yævH/

313/ u,d&m ap u,d&maxeH? 'VSareH y&uúar/odxdavm [d y&dAÁ maZm? bda,sm tmud&aw &ZH/

311/ raumif;ojzif h ud kiftyfaom oref;jrufonf udkifaomvufud komvQif cGJ½SouJhodk Yraumif;ojzif h usifhoH k;tyfaom &[ef;tjzpfonf xdk&[ef;udkyif i&Jod kY qGJcs\/





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312/ avsmh&JpG mjyKtyfaom trIudpöwpfpH kwpfckonf vnf;aumif;? npfEGrf;aom tusifh onf vnf;aumif;? ,H krS m;awG;awmzG,fjzpfaom &[ef;tusif honfvnf;aumif; tusKd;rBuD;acs/313/ trIudpöud k jyKvkyfcJhrl xkdtrIudpöudk wduspG m jyKvkyf&m\? xd ktrIudpöud k jrJjrHpGmtm;

xkwf&m\? avsmh&JpG mjyKtyfaom &[ef;tjzpfonf udavomjrLudk xyfavmif;BuJjzef Ywwf\/

311. Just as a blade of grass, if badly grasped, cuts the hand, the life of a monk, if imperfectly

followed, will only lead him to hell.312. For an act carelessly performed, when sacred vows are broken, a monk's life with suspicion

and hesitation – these may have no great results.

313. If a thing is to be done, let one do it firmly. A thoughtless, careless Bhikkhu only raises the

dust (messing things up) – the dust of desires.

314/ tuwH 'kuú#H aoa,sm? ypäm wyÜwd 'kuú#H/uwOö okuwH aoa,sm? ,H uwGm emEkwyÜwd/

314/ raumif;rIud k rjyKjcif;onfjrwf\? raumif;rIonf aemiftcg ylyefapwwf\? aumif;rIudk jyKjcif;onfum; jrwf\? ,if;aumif;rIud k jyKjcif;aMumif h aemifwwpfzef rylyef&/

314. A misdeed is better left undone, as it torments afterwards; a good deed is better done, for

having done it, one needs not have worry.

315/ e*&H ,xm ypöEÅ H? *kwå H oEÅ&Am[d&H/{0H a*gayx twåmeH? caPm a0g rm Oypö*g/cPmwDwm [d aompEÅd? ed&,rS d oryÜ dwm/

315/ wd kif;jynftpGefjzpfaomNrdKYud k twGif;tjyifESif hwuG vHkjcHKapouJ hod k Y xd k Ytwl rdrd ud k,fud k twGif;tjyifvH kjcHKatmif apmifha½S mufukefavmh? oifwd kYud k bk&m;yGif hjcif;paomtcGif htcgaumif;onf rvGefygapvifh? tcGifhtcgaumif;ud k vGefolwdk Yonf i&Jü usa&muf

ukefonfjzpfí pdk;&drfMu&ukef\/

315. Like a city on the border is guarded both inside and out, so let a man guard himself. Do not

let a good moment with Buddha's Thar tha na (Sasana) slip by, for those who carelessly allow

the good opportunity pass by, in the end they have to suffer when born in hell.

316/ tvZÆdwma, vZÆEÅd? vZÆ dwma, e vZÆa&/rdpä m'd|dorm'gem? owåm *pä EÅ d 'k*¾wð /





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317/ tba, b,'ódaem? ba, pmb,'ódaem/rdpä m'd|dorm'gem? owåm *pä EÅ d 'k*¾wð /

316/ ½SufzG,fr[kwf&mü ½Sufwwfí ½SufzG,f[kwf&mü r½Sufwwfukefaom rS m;aomt,l

½S daom owå0gwd k Yonf 'k*¾wdb0od kY a&muf&ukef\/317/ aMumufzG,fr[kwfonfü aMumufzG,f[k ½Iavh½S dMuukefí aMumufzG,f[kwfonfüaMumufzG,f r[kwf[k ½Iavh½Sdukefaom rSm;aomt,l½S daom owå0gwd k Yonf 'k*¾wdb0od k Ya&muf&ukef\/

316. Those who are ashamed of what is not shameful and not ashamed of what is shameful; those

people who have very wrong views go the hellish abode in the end.

317. Those who fear what they should not fear, and who do not fear what they should fear; those people who have very wrong views go to hellish abode.

318/ t0aZÆ 0ZÆrwdaem? 0aZÆ pm0ZÆ'ódaem/rdpä m'd|dorm'gem? owåm *pä EÅ d 'k*¾wð /

319/ 0ZÆOö 0ZÆawm ÚwG m? t0ZÆOö t0ZÆawm/or® m'd|dorm'gem? owå m *pä EÅd ok*¾wð /

318/ tjypfr[kwfonfü tjypf[k t,l½S dMuukefí tjypf[kwfonfüvnf; tjypfr[kwf[k ½Iavh½Sdukefaom rS m;aomt,l½S daom owå0gwd kYonf 'k*¾wdb0od k Y a&muf&ukef\/319/ tjypfud ktjypf[k tjypfr[kwfonfudk tjypfr[kwf[k odMuukefaomaMumifh aumif;aomt,l½Sdukefaom owå0gwdk Yonf ok*wdb0od k Y a&muf&ukef\/

318. Those who see sin where there is no sin, and who do not see sin where there is sin; those people who have very wrong views go to hellish abode.

319. Those who see clearly the good thing is good and the bad thing is bad; have the right views

and they go to the happy state.

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23-em*0*¾

Chapter

320/ t[H ema*g0 o*F gar? pmyawm ywdwH o&H/twd0gusH wdwdu© dóH? 'kóDavm [d A[kZÆaem/

321/ 'EÅ H e,EÅ d ordwð ? 'EÅH &mZm}bd½l[wd/'aEÅm aoa|m rEkaóok? a,m}wd0gusH wdwdu©wd/

322/ 0&rów&m 'EÅm? tmZmeD,m p odE0g/ukOÆ&m p r[mem*g? twå'aEÅ m wawm 0&H/

320/ qifajymifBuD;onf ppfajrjyifü av;rS (rdrdtay:od kY)usa&mufvmaomjrm;ud k rwkef rvIyf cHouJ hodk Y igbk&m;onf vGefusL;apmfum;aom pum;ud k onf;cHtH h? avmuDbH kom;vltrsm;onf oDvr½S donfomwnf;/321/ ,Ofaus;NyD;aom qifçjrif;ponfud kom vlpkvla0;½Sd&m yG Jobifod kY aqmifukef\?,Ofaus;NyD;aom qifçjrif;ponfud kom rif;onfpD;\? vGefusL;apmfum;aompum;ud k onf;cHEk difaomolonf ,Ofaus;NyD;jzpfí vlwd kYwGif tjrwfqHk; jzpf\/322/ tówdk&fjrif;wd kYonf vnf;aumif;? tmZmenfjrif;wd k Yonf vnf;aumif;? odaEmjrif;

wd kYonf vnf;aumif;? ukOÆ&rnfaom qifajymifBuD;wdk Yonf vnf;aumif; ,Ofaus;ukefrS omvQif jrwfukef\? ud k,fçpdwfESpfyg;ud k qH k;r,Ofaus;NyD;olonf xd kjrif;aumif; qif aumif;wd kYxuf vGefjrwf\/

320. Like an elephant in the battle endures the arrows shot from the bow, I, as the Buddha, will

endure the abusive words as the majority of people are of poor virtue (immoral).321. They take a tamed elephant or horse to the crowd (assembly); the King also mounts a tamed

elephant or horse. Among people a tamed one is the best who can endure the abusive words.

322. Noble horses and mules are good if tamed, so also great elephants; but the person whotames himself is even better.

323/ e [d {aw[d ,mae[d? *apä ,s t*wH 'doH/,xmwåem ok'aEÅe? 'aEÅm 'aEÅe *päwd/

323/ þjyuawhaom qif,mOf jrif;,mOfwdk Yjzif h ra&mufzl;ao;aom edAÁ meft&yfodk Yra&mufEkdifonfomwnf;? 0dyóemtcd kuf pu©Kpaom £a`Ewd kYudk qH k;rojzif hvnf;aumif;?r*ftcd kuf rdrdpdwfud k aumif;pG mqH k;rojzif hvnf;aumif; ,Ofaus;NyD;olonfom ra&mufzl;ao;aom edAÁ meft&yfod kY rkcsa&mufEk dif\/





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323. It is not by these horses and elephants that one may not go to Nibbana. Only when practicing vipassana meditation or while in magga Samadhi one who already tamed by himself

can reach Nibbana where untravelled before.

324/ "eygavm emr ukOÆa&m? u#Kuab'aem 'kEéd0g&a,m/Aa'¨ g uAVH e bkOÆwd? okr&wd em*0eó ukOÆa&m/

324/ jyif;xefpG m trkef,pfí ESdrfeif;&efcJ,Of;aom "eygvrnfaomqifonf tzJ G Ytcsnf cH&ojzifh tpm;tpmudkrpm;Ek dif? qifonf rdrdae&m *ef Ya*:awmudkom atmufarhae\/

324. The bull elephant named Danapala, in time of rut, being taken captive, is hard to control. It

does not eat any food when bound; the elephant only remembers his elephant grove.

325/ rd'¨ D ,'g a[mwd r[*¢aom p? ed'´ g,dwm orÜ&d0wåom,D/r[m0&ma[m0 ed0gyyka|m? ykeyÜKeH *AÇ rkaywd raE´ m/

325/ xdkif;rI dif;id kufrsOf;umtdyfvsuf tpm;BuD;um auR;arG;xm;aom0ufBuD;uJhod k Y wvl;vl; wvJvJ tdyfavh½S donf h ynmEk YHolonf (tedpö tp½S daom vu©Pmwdk Yudk rqifjcifEk dif aomaMumifh) tzefzefwvJvJ trd0rf;ü y#doaEae&\/

325. When a person is lazy and becomes a great eater who sleeps and rolls like a big hog can't

concentrate in mindfulness, gets the rebirth again and again.

326/ £'H yka& pdwårpm&d pm&duH? a,edpäuH ,w¬umrH ,xmokcH/w'ZÆ[H ed*¾a[ómrd a,medaom? [w¬ dyÜbdEé H 0d, tuF ko*¾a[m/

326/ þpdwfonf a½S;tcgu vd k&mtm½k Hud k vd kufpm;vsuf tvd k½S dwdkif; aumif;Ekd;&m&mvSnf hvnfusufpm; cJhavNyD? cRef;ud kifaom qifxdef;onf trkef,pfaomqifud k ES dyfbd ouJ hod kY igonf ,ckxdkpdwfud k toifhtwif h ESvH k;oGif;jcif;jzif h ES dyfaytH h/

326. My mind was used to be wandering about where it wished, where it wanted, where it

pleased; now I will control it by practicing mindfulness, like the holder of the hook controls anelephant in rut.

327/ tyÜrm'&wm a[mx? opdwårEk&u©x/'k*¾ g O'¨&x}wåmeH? yauF oaEém0 ukOÆa&m/

327/ rarhravsmhaom tyÜrm'w&m;ü arG YavsmfMuukefavmh? rdrdpdwfud k apmifha½S mufMuukefavmh? nGefü uRHepfaomqifonf rdrdudk,fud k nGefaysmif;rSxkwfouJ hod kY oifwdk Yonf udavomnGefaysmif;rS rdrdud k,fud k xkwfEkwfMuukefavmh/





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332/ avmuü trdud k jyKpkvkyfauR;jcif;onf csrf;omaMumif;jzpf\? xd kYjyif tzud k jyKpk vkyfauR;jcif;onf csrf;omaMumif;jzpf\? avmuü &[ef;wdk Yudk jyKpkvkyfauR;jcif;onf csrf;omaMumif;jzpf\? xdk Yjyif raumif;rIrS tyjyKNyD;ol bk&m; yapöuAk'¨ g &[EÅmwd k Yudk jyKpkvkyfauR;jcif;onf csrf;omaMumif;jzpf\/

333/ oDv½Sdjcif;onf td konfhwd kifatmif csrf;om\? o'¨ gw&m; wnfwH hcdkifjrJjcif;onf csrf;om\? ynmud k&jcif;onf csrf;om\? raumif;rIudk rjyKjcif;onf csrf;om\/

331. It is delightful having friends when an occasion arises; it is delightful having contentment

with whatever being earned, it is delightful having virtue and a wholesome deed in the hour ofdeath, and it is delightful having relinquished all misery (dukkhas) behind.

332. It is good in the world taking care of mother, also good taking care of father, a blessing too,

is taking care of monks and bhikkhus, and moreover it is good taking care of Buddha and

Arahants who already abandoned sins.333. It is pleasant having virtue that lasts to old age, it is also pleasant having faith and

generosity well-founded, also pleasant having attainment of wisdom, and is pleasant havingrefrained from doing all sins.

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24-wPSm0*¾

Chapter

334/ rEkZó yrwåpm&daem? wPS m 0¹kwd rmvk0g 0d,/aom y ’0wD [k&m [k&H? zvrdpä H0 0eo® d 0gea&m/

335/ ,H {om o[aw Zr® D? wPS m avmau 0dowådum/aomum wó y0k¹kEÅ d? tbd0|H0 AD&PH/

336/ a,m apwH o[aw Zr®ð ? wPS H avmau 'k&pö,H/aomum wrS m yywEÅ d? O'AdEK0 aygu©&m/

337/ wH a0g 0'grd b' H a0g? ,m0aEÅ}w¬ orm*wm/wPS m, rlvH cPx? OoD&aw¬m0 AD&PH/rm a0g eVH0 aomawm0? rma&m bOÆ d ykeyÜKeH/

334/ arharhavsmhavsmhusif haomowå0gtm; rmavmaygufEG,fuJ hodk Y wPSmwd k;yG m;\?opfoD;ud ktvdk½S daomarsmufonf awmwGif;ü wpfyifrSwpfyif ckefvT m;ul;oef;ouJ hod kYxd kwPS mwd k;yG m;olonf wpfb0rS wpfb0od k Y ajy;oG m;&m\/





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339/ tMuifyk*¾Kdvftm; jyif;jyif;xefxef ESpfoufzG,ftm½k Hwd kYod k Y pD;ukefaom oH k;q,fh ajcmufyg;aom wPS ma&tvsOfwdk Yonf ½S dukef\? rS m;aomt,l½S daom xd kolwdk Yud k &m*ESifh pyfaom tm;BuD;aom tMuHtpnfwd kYonf aqmif,loGm;ukef\/340/ wPS mwnf;[laom a&tvsOfwd kYonf tvH k;pH kaom tm½k Hwd k Yü ,d kpD;ukef\? wPS m

wnf;[laom EG,fonf 'G g&ajcmufyg;üjzpfí tm½H kajcmufyg;üwnf\? xdkwPSmwnf;[laomEG,fudk jrifí xd kwPS m EG,fjrpfud k r*fynmjzif h jzwfMuukefavmh/341/ owå0gwdk Ytm; atmufarhjcif;çcspfjcif;ç0rf;ajrmufjcif;wd k Yonf jzpfukef\? xd kowå0gwd k Yonf om,mESpfoufzG,fü rS Dukefvsuf umrcsrf;omudk ½SmrS D;ukefonfjzpfí y#doaE aejcif; td kjcif;od k Y rkcsuyfa&mufMu&ukef\/342/ wPS mjzif h 0ef;0d kif;jcH&Htyfukefaom owå0gwd kYonf rkqd k;ausmhuGif;ü rdaom,kefuJh od k Y aMumuf½G Hxdwfvef Y aeMu&ukef\? umr&m*paom oHa,mZOf tap;jzif h uyfNidukef aomolwdk Yonf Mumjrif hpGmaom umvywfvH k; tzefwvJvJ y#doaEaejcif;paom qif;&J

ud k uyfa&mufMuukef\/343/ wPS mjzifh 0ef;0d kif;jcH&Htyfukefaom owå0gwdk Yonf rkqdk;ausmhuGif;ü rdaom,kefuJh od k Y aMumuf½G Hxdwfvef Y aeMu&ukef\? xdk YaMumif h rdrd\ &m*uif;jcif;ud k awmifhwaomolonf wPS mud k y,fazsmuf&m\/

338. A tree will grow again though it is cut down as long as its root has not been destroyed and isfirm, in the same way if the root of craving is not wholly uprooted, suffering (rebirths) will come

again and again.

339. For the person there are thirty-six mighty streams (six senses and their correspondingobjects) of craving running towards pleasure; with wrong view his thoughts fixed with passion

(associated with ta hnar, ra ga), will sweep him away in the flow.340. The streams of craving flow everywhere; the creeper of craving has sprung up from sixsensual orifices of the body and established six mental states. Having seen the creeper sprung up,

cut out its root with insight wisdom.

341. All beings are experienced and moved by such mental states as remembering, loving and

happiness. Attached with mental defilements, seeking comfort and pleasure, such beings arecertainly led to rebirths and old age.

342. Having attached by craving, people run around like a frightened hare trapped in hunter's

noose, being held by fetters and bonds. They, who are stuck with bondage of Karma (ra ga) getsufferings like rebirths again and again.

343. Having attached by craving, people run around like a frightened hare trapped in hunter's

noose. Therefore the person who wished to get rid of lust (ra ga) must first need to conquerdesires ( ta hnar).

344/ a,m edAÁeaxm 0em"drkawå m? 0erkawåm 0ear0 "m0wd/wH yk*¾varx yóx? rkawå m AEear0 "m0wd/

344/ tMuifolonf vlYtjzpfüaejcif;[laom awmudkpGef Yí tusif hwnf;[laom awmodk Youf0ifcJ h\/ tdrf&maxmifrI wPS mawmrS vGwfNyD;vsuf tdrf&maxmifrI wPSmawmod k Yyif ajy;0ifjyef\? vmMuukefavmh? xkdyk*¾Kdvfud k ½IMuukefavmh? tdrf&maxmifrI taES mif tzG J YrSvGwfjyD;vsuf tdrf&maxmifrI taES miftzG J Yod k YomvQif ajy;0if\/





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344. The person who has desires makes himself free from desires as he has left his home to enteranother, but when he is free he then returns his life of old desires – come see this person, he

became free and he ran back to his old home.

345/ e wH 'VS H AEerm[k "D&m? ,'g,oH 'g½kZyAÁZOö/om&wå&wå m rPduk@avok? ykawåok 'ga&ok p ,m tayu© m/346/ {wH 'VS H AEerm[k "D&m? Mo[m&deH odxdvH 'kyÜrkOö H/

{wrÜ d aqwG me y&dAÁZEÅd? teayu© daem umrokcH y[m,/

345-346/ oHjzif hjyKvkyfaom oHajcusOf;paom taES miftzG JY opfom;jzifhvkyfaomxdwfwH k;paom taES miftzG J Y jrufavQmfwdk Yjzif hvkyfaom BudK;paom taESmiftzG JYrsKd;udk cd kifjrJaomtaES miftzGJ Y[k ynm½S dwd kY rqd kMuukef? ywåjrm; em;awmif;paom &wemwdk Yü vnf;aumif;?om;orD; r,m;wd kYü vnf;aumif; tvGefwyfESpfoufaom iJ huGufrI wPS mtaES miftzGJ Yudk

½kef;jzwfí riJ huGufbJ umrcsrf;omud kpGef Yvsuf awmxGufMuukef\/

345-346. The wise do not say a strong fetter which is made of iron (iron legs), of wood (stocks),

or of jute, but far stronger is the passionate affection on precious stones, jeweled ornaments,children and wives.

The wise say this is a strong fetter that drags the person down to the four woeful planes, isseemingly loose but hard to remove. By cutting through that bond, leaving behind all worldly

pleasures and desires, wise people walk the path of wisdom.

347/ a, &m*&wåm}EkywEÅd aomwH? o,HuwH ruú#aum0 ZmvH/

{wyÜd aqwGme 0ZEÅd "D&m? teayu© daem oAÁ'ku©H y[m,/

347/ yif hulonf rdrdjyKaom yd kufuGefü tdyfouJ hodk Y owå0gwd k Yonf jyif;pG mwyfrufukef onfjzpfí rdrdwd kYjyKaom wPSmtvsOfod k Yusukef\? ynm½S dwd k Yonf þwPS mud kjzwfíriJ huGufbJ cyfodrf;aom qif;&Jud kpGefYvsuf oGm;ukef\/

347. People who are firmly filled with desires and passions immerse into the stream of craving

just as the spider falls and sleeps in the web it made. The wise cut through this and walk awayleaving behind all passions that are the origination of sufferings.

348/ rkOö yka& rkOö ypä awm? raZÑ rkOö b0ó yg&*l/oAÁw¬ 0drkwårmeaom? e ykeH ZmwdZ&H Oay[dod/

348/ vGefavjyD;aomcE¨ mü wPS mud kpGef Yavmh? aemifjzpfay:rnfhcE¨ mü wPS mud kpGef Yavmh?tv,fjzpfaom ypöKyÜefcE¨ mü wPS mud kpGef Yavmh? tvH k;pH k ypöKyÜefçtwdwf tem*wfcE¨ müwPS mrSvGwfaom pdwf½S dvsuf b0oH k;yg;\tqH k;od kY a&mufonfjzpfí wpfzeftd kjcif;emjcif;od kY ruyfavvif h/





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348. Let go the past body with craving behind, let go the future body with craving behind, alsolet go the present body with craving behind, be liberated your mind free from craving in the past,

present and future, so that you no longer need to enter again into old age and decay.

349/ 0dwuúrxdwó ZEÅKaem? wdAÁ&m*ó obmEkyódaem/bda,sm wPS m y0¹kwd? {om acg 'VS H ua&mwd AEeH/350/ 0dwuúLyoar p a,m &awm? tokbH bm0,aw o'g oawm/

{o acg AsEÅ d um[dwd? {o aqpäwd rm&AE¨eH/

349/ umr0dwuf ES dyfpuftyfaom xufaom&m*½S daom wif hw,f\[k tzefzef½Iaomowå0gtm; wPS monf tvGefwdk;yG m;av\? þolonf rm&f\taES miftzJG Yud k cd kifjrJatmif jyK\/350/ tMuifyk*¾Kdvfonf rdpä m0dwufjidrf;jcif;üom arG Yavsmf\? owd½S donfjzpfí tcgcyf

odrf; tokbtm½k Hud kyG m;\? þyk*¾Kdvfonf rm&f\taES miftzG JYud k uif;atmifjyK\? rm&f\taES miftzG J Yudk jzwf\/

349. The person who is held by clinging, and also has strong passions, thinking that this is

delightful, grows more craving passions and he actually makes his bondage stronger.

350. The person who has already abandoned miserable thoughts delights in peace, ever mindful

and meditates on viewing unpleasantness of the body. That person certainly will cut theattachment and end the bondage with Mara.

351/ ed|*Fawm toEÅmoD? 0DwwaPS m te*FaPm/tpäE´ d b0ov’med? tEÅ darm,H orkóa,m/352/ 0DwwaPS m tem'gaem? ed½kwå dy'aum0da'g/

tu©&meH oEédygwH? Znm ykAÁ my&med p/o a0 ]]tEÅ drom&Da&m? r[myanm r[myk&daom}}wd 0kpöwd/

351/ &[ef;udpö NyD;qH k;jcif;od k Y a&mufNyD;olonf xdwfvef Yjcif;r½Sd? wPSmuif;\? ud avomuif;\? b0od kYa&mufaMumif; &m*paom ajimifhwHoif;wd kYud k jzwfNyD;jzpf\? þcE¨ mud k,fonf tqHk;pGefjzpf\/

352/ wPS muif;aom? pG Jvef;jcif;r½S daom? ed½kwå d y#dorÇ d'gü vdr® maom? tu©&mwd k Y\taygif;udkvnf; odaom? a½S Yaemuftu©&mwd k Yud kvnf; odaom? tqH k;pGefjzpfaom ud k,f cE¨ m½Sdaom xd kyk*¾Kdvfudk pifppf BuD;aomynm½S dol ]a,musf m;jrwf}[lí ac:qd ktyf\/

351. The Bhikkhu who has reached to the perfection (of Arahant), has no fear, no craving and isdispassionate. He has already broken the throngs of life-giving sensual pleasures (such as ra ga).

This will be his last body.





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352. He who has no craving, no attachment, well understood in language and expressions(fourfold Analytical Knowledge of Patisambhida) – the arrangement of words in due order, one

with the great wisdom and the final body is called the Great person.

353/ oAÁ mwdbl oAÁ0d'l[ro® d? oaAÁok "ar®ok tElyvdawå m/oAÁOÆa[m wPSu©a, 0drkawå m? o,H tbdnm, urk'´ dao,sH/

353/ igonf tvH k;pH kw&m;wd k Yud k ESdrfeif;íwnf\? tvH k;pH kaom w&m;oabmud kod\?tvH k;pH kaom oabmw&m;wd k Yü uyfNidwG,fwmjcif;r½S d? tvH k;pHkaom awbkr®uw&m;udk pGef Y\? wPS mukefcef;&m t&[wåzd kvfü udavomrSvGwf\? ud k,fwdkifxl;aomÓPfjzif h odí tb,folud k igYq&m[k nTefjy&tH henf;/

353. I have conquered all, I understand the all nature of all Dhammas, I have no attachments with

regard to all Dhammas, I have no craving and already left everything behind, I am free – havingunderstood with great wisdom and to whom should I point as my teacher?

354/ oAÁ'geH "r®'geH Zdemwd? oAÁ&oH "r®&aom Zdemwd/oAÁ&wð "r®&wd Zdemwd? wPSu©a,m oAÁ'ku© H Zdemwd/

354/ w&m;tvSLonf tvSLtm;vH k;ud k atmifEk dif\? w&m;t&omonf t&omtm;vH k;ud k atmifEd kif\? w&m;ü arGYavsmfjcif;onf arG Yavsmfjcif;tm;vH k;ud k atmifEkdif\? wPS mukef&m t&[wåzd kvfonf tvH k;pHkaomqif;&Jud k atmifEk dif\/

354. The gift of Dhamma is no match with any other gifts, the taste of Dhamma is no match withany other taste, living with Dhamma in enjoyment is no match with any other living, and the

victory over craving conquers all sufferings.

355/ [eEÅd abm*g 'kar®"H? aem p yg&*a0odaem/abm*wPSm, 'kar®a"m? [EÅ d tan0 twåeH/

355/ pnf;pdrfOpömwdk Yonf ynmrJ holud k zsufqD;ukef\? edAÁ mefwnf;[laom wpfzufurf;

ud k ½SmrSD;olwdk Yud kum; rzsufqD;Ek difukef? ynmrJholonf pnf;pdrfOpö mü wyfrufjcif;jzifh olwpfyg;wd k Yud k zsufqD;ouJ hod k Y rdrdud k,fudk zsufqD;wwf\/

355. Wealth destroys the person who has little wisdom, but not those who seek the other shore,

Nibbana. Affection in wealth destroys the unwise person and others.

356/ wdPa'gomed acwåmed? &m*a'gom t,H yZm/wo® m [d 0Dw&ma*ok? 'dEé H a[mwd r[yævH/





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357/ wdPa'gomed acwåmed? a'goa'gom t,H yZm/wo® m [d 0Dwa'gaook? 'dEé H a[mwd r[yævH/

358/ wdPa'gomed acwåmed? arm[a'gom t,H yZm/wo® m [d 0Dwarma[ok? 'dEé H a[mwd r[yævH/

359/ wdPa'gomed acwåmed? £pä ma'gom t,H yZm/wo® m [d 0d*wdapä ok? 'dEéH a[mwd r[yævH/

356/ v,f,mwk d Yud k jruftaygif;wdk Yonf zsufqD;ukef\? þowå0gtaygif;udk &m*onf zsufqD;\? xd k YaMumif h &m*uif;aom yk*d ¾Kvfwd k Yü ay;vSLjcif;onf tusKd;BuD;\/357/ v,f,mwk d Yud k jruftaygif;wdk Yonf zsufqD;ukef\? þowå0gtaygif;udk a'goonf zsufqD;\? xdk YaMumif h a'gouif;aomyk*¾Kdvfwd k Yü ay;vSLjcif;onf tusKd;BuD;\/358/ v,f,mwkd Yud k jruftaygif;wdk Yonf zsufqD;ukef\? þowå0gtaygif;udk arm[

onf zsufqD;\? xdk YaMumif h arm[uif;aomyk*d ¾Kvfwd k Yü ay;vSLjcif;onf tusKd;BuD;\/359/ v,f,mwk dYudk jruftaygif;wdk Yonf zsufqD;ukef\? þowå0gtaygif;ud k tvk d&ruf onf zsufqD;\? xd k YaMumif h tvd k&rufuif;aomyk*d ¾Kvfwdk Yü ay;vSLjcif;onf tusKd;BuD;\/v,f,mwdk Yudk jruftaygif;wd k Yonf zsufqD;ukef\? þowå0gtaygif;ud k wPS monf zsufqD;\? xd k YaMumifh wPS muif;aom yk*d¾Kvfwd kYü ay;vSLjcif;onf tusKd;BuD;\/

356. Weeds are the cause of destruction of fields; sensual desire is the cause of destruction of

humankind. Therefore donating a gift to the person who has no sensual desire has great benefit.

357. Weeds are the cause of destruction of fields; hatred is the cause of destruction of

humankind. Therefore donating a gift to the person who is free from hatred has great benefit.358. Weeds are the cause of destruction of fields; delusion is the cause of destruction of

humankind. Therefore donating a gift to the person who is free from delusion has great benefit.359. Weeds are the cause of destruction of fields, desire (craving) is the cause of destruction of

humankind. Therefore donating a gift to the person who is free from desire has great benefit.

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25-bdu©K0*¾

Chapter

360/ pu©Kem oH0a&m om"k? om"k aomawe oH0a&m/Cmaee oH0a&m om"k? om"k Zd0S g, oH0a&m/

361/ uma,e oH0a&m om"k? om"k 0gpm, oH0a&m/reom oH0a&m om"k? om"k oAÁw¬ oH0a&m/oAÁw¬ oH0kawm bdu©K? oAÁ'ku© m yrkpöwd/

360/ tukod kvfrjzpf&ef pu©K'G g&ü apmif hpnf;ydwfqd kYrIonf aumif;\? aomw'G g&üapmif hpnf;ydwfqd k YrIonf aumif;\/361/ um,'G g&ü apmif hpnf;ydwfqd k YrIonf aumif;\? 0pD'G g&ü apmif hpnf;ydwfqd k YrIonfaumif;\? raem'Gg&ü apmifhpnf;ydwfqdk YrIonf aumif;\? tvH k;pH kaom 'G g&wd kYüapmifhpnf;ydwfqdk YrIonf aumif;\? tvH k;pH kaom 'G g&wdk Yü apmif hpnf;ydwfqd kYEk difaom &[ef;onf qif;&Jtm;vH k;rS vGwfajrmufEk dif\/

360. It is good to control the eye, the ear, the nose and the mouth to prevent from sin.

361. It is good to control the body (kar ya), it is good to control the speech (wa zi) and it is good

to control the mind (ma nor). It is good to control all senses. The Bhikkhu who can control allsenses will be free from all sufferings.

362/ [w¬oH,awm yg'oH,awm? 0gpmoH,awm oH,wkwåarm/tZÑwå&awm orm[dawm? {aum oEÅKodawm wrm[k bdu©KH/

362/ tMuifolonf vufud k apmifhpnf;\? ajcud k apmif hpnf;\? EIwfud k apmif hpnf;\?wpfud k,fvHk;udk apmif hpnf;\? ur®|mef;pD;jzef;rIü arG Yavsmfum wnfMunfaom pdwf½S d\?wpfa,mufwnf;aeí &&orQjzif h a&mifh&JEk dif\? xd kolud k &[ef;[lí qd kukef\/

362. The one who has control on his hands, control on his feet, control on his words, and who iswell-controlled, who is upright, steadfast and joyful in meditation, stays in solitary and is

contented – that one they call a Bhikkhu.

363/ a,m rkcoH,awm bdu©K? rEÅbmPD tEk'awm/tw¬ H "r®Oö 'Daywd? r"k&H wó bmodwH/





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363/ tMuif&[ef;onf EIwfud k apmif hpnf;\? ynmjzifh qifjcifí ajymqdkavh½S d\?rysH YvGif haompdwf½S d\? teuft"dyÜ g,fud kvnf;aumif;? ygVdud kvnf;aumif; a[mjywwf\?xd k&[ef;a[mjyaom pum;onf csKdNrdefom,m\/

363. The Bhikkhu who is restrained in speech, speaks with wisdom, who has Samadhi, strongconcentration, who has good command on sacred verses and in-depth meaning of them, his

speech is pleasant.

364/ "r® m&marm "r®&awm? "r®H tEk0dpdEÅ,H/"r®H tEkó&H bdu©K? o'r® m e y&d[m,wd/

364/ w&m;vQif arG Yavsmf&m½S daom w&m;ü arG Yavsmfwwfaom w&m;udktzefzefMuHpnf wwfaom w&m;ud k tzefzef atmufarhwwfaom &[ef;onf olawmfaumif;w&m;rS

rqkwf,kwf/

364. The Bhikkhu who only has Dhamma to live peacefully with, who is delightful in Dhamma,

ponders in Dhamma and remembers Dhamma – he will not fall away from the SublimeTeaching, Dhamma.

365/ ovmbH emwdran,s? em}anoH yd[,H pa&/tanoH yd[,H bdu©K? orm"ð em"d*päwd/

366/ tyÜvmabmyd ap bdu©K? ovmbH emwdrnwd/wH a0 a'a0g yoHoEÅ d? ok'¨gZD0ð twE´dwH/

365/ rdrd&rnf h vmbfvmbudk rw&m;½S mrS D;aomtm;jzif h pufqkyfzG,f rjzpfap&m? ol wpfyg;wdk Y\ vmbfvmbudk rESpfouf rawmif hw&m? olwpfyg;wdk Y\ vmbfvmbud kESpfoufawmifhwaom &[ef;onf wnfMunfrI ]orm"d}ud k r&Ek dif/366/ &[ef;onf vmbfvmbenf;aomfvnf; rdrd vmbfvmbud k rw&m; ½S mrS D;aomtm;jzif h tu,fí pufqkyfzG,f rjzpfapcJ hrl toufarG; pifMu,fí rysif;r&d vH kYv½S daomxd k&[ef;ud k ewfwd k Yonf {uef csD;rGrf;ukef\/

365. Do not let offerings received to be viewed as contempt by oneself, also not long for the

offerings received by others. A monk who envies others cannot attain deep concentration.

366. Though a monk has received only a little offering, if it is not viewed as contempt by him,

the gods praise the monk whose life is pure and free of laziness.

367/ oAÁaom emr½lyo® ð ? ,ó ew¬d rrm,dwH/towm p e aompwd? o a0 ]]bdu©L}}wd 0kpöwd/





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367/ tMuifyk*¾Kdvftm; emrfw&m; ½kyfw&m;tm;vHk;ü ig ig\Opöm[k jrwfEkd;pG Jvrf;rI r½Sd? xd kemrf½kyf ysufpD;aomfvnf; rpd k;&drf? xd kyk*¾Kdvfud k ]]bdu©K}} tppf [lí qd ktyf\/

367. For the person who has no selfish possessiveness on all mind and matter aggregates, and

who does not worry on when they are shattered, he is indeed called a Bhikkhu.

368/ arwå m0d[m&D a,m bdu©K? yoaEé m Ak'¨omoae/t"d*apä y'H oEÅ H? ocF g½lyorH okcH/

369/ odOö bdu©K £rH em0H? odwåm aw v[karówd/aqwG m &m*Oö a'goOö? wawm edAÁ mear[dod/

370/ yOö qdaE´ yOö Za[? yOö pkwå&d bm0a,/yOöo*F gwda*g bdu©K? ]]MoCwdaPÖ m}}wd 0kpöwd/

371/ psm, bdu©K rm yrma'g? rm aw umr*kaP &arók pdwå H/rm avm[*kVH *dvD yrawå m? rm uE´ d ]]'ku©rd'}}EÅ d ',Srmaem/

372/ ew¬d psmeH tynó? ynm ew¬ d tpsm,awm/,rS d psmeOö ynm p? o a0 edAÁ meoEÅ dau/

373/ oknm*g&H y0d|ó? oEÅpdwåó bdu©Kaem/trmEkoD &wd a[mwd? or®m "r® H 0dyóawm/

374/ ,awm ,awm or®owd? cE¨ meH O',AÁ,H/vbwD yDwdygarmZÆ H? trwH wH 0dZmewH/

375/ wMwm,rm'd b0wd? £" ynó bdu©Kaem/

£`E´d,*kwå d oEÅK|d? ygwdarmau© p oH0a&m/376/ rdawå bZók uvsmaP? ok'¨ gZDa0 twE´ daw/

y#doE¦m&0kwsó? tmpm&ukoavm od,m/wawm ygarmZÆA[kavm? 'ku©óEÅ H u&dówd/

368/ arwå mw&m;ud k yGm;rsm;avh½Sdaom? jrwfpGmbk&m;omoemawmfü Munfñk daom&[ef;onf ocF g&wdk Y\Nidrf;&m Nidrfoufcsrf;at;aom edAÁmefudk &Ekdif\/369/ &[ef; þcE¨ mudk,fwnf;[laomavSrS rdpä m0dwuf[laom a&udk yufxkwfavmh?

xd kodk Y yufxkwfvQif oif\ cE¨mud k,fwnf;[laomavSonf vsifpG moG m;Ek difvwå H Y? &m*a'goud k y,fjzwfEk difvQif edAÁ mefod k Y a&mufvwå H Y/370/ atmufyd kif;oHa,mZOf ig;yg;ud k jzwf&m\? txufydkif;oHa,mZOf ig;yg;ud k pGef Y&m\? o'¨ gpaom ig;yg;aomw&m;wdk Yud k tvGefyGm;&m\? avmbpaom jidwG,fjcif;ig;yg;rS vGefajrmufaom &[ef;ud k ]]oHo&m 0JMoCudk ul;ajrmufNyD;ol}}[lí qdktyf\/371/ &[ef; tedpöponfjzif h½Iavmh? rarhavsmhvif h? oif\pdwfud k umr*kPfü rarGYavsmfapvif h? arhavsmhí oHawGcJudk rrsKdvif h? avmifonf½Sdaomf þod kYtavmifcH&jcif;onf qif;&JavpG[k rid ka<u;vif h/





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372/ ynmr½Sdoltm; orm"dpsmefr½S d? orm"d psmefr½S doltm; 0dyóemynmr½Sd? tMuif yk*¾Kdvfü orm"dpsmefonf vnf;aumif;? 0dyóemynmonf vnf;aumif; ½S d\? xdkol onf edAÁ mefESif h {uefeD;awmh\/373/ qdwfNidrf&mt&yfod k Y 0ifa&mufí aumif;pG mw&m;ud k ½IrSwfaom jidrfoufaompdwf

½S daom&[ef;tm; vlomrefwd k YESifh rxdkufaom 0dyóempsmefpaom w&m;ü arGYavsmfjcif;onfjzpf\/374/ cE¨ mig;yg;wdk Y\ jzpfjcif; ysufjcif;ud k oH k;oyfqifjcifwd kif; oH k;oyfqifjcifwd kif;ESpfoufrI]yDwd} 0rf;ajrmufrI]ygarmZÆ}ud k &\? xd kESpfouf0rf;ajrmufrIonfyif w&m;rSef ud kodaom ynm½S dwdk YtwGuf edAÁ mef a&mufaMumif;yifwnf;/375/ þomoemawmfü £a`Eudkapmif hxdef;rI tmZD0 ypö,ESpfyg;üa&mifh&JrI ygwdarmu© oDvü apmif hpnf;rI pwkyg&dok'¨ doDvav;yg;onf ynm½S d &[ef;twGuf xd kedAÁ mefa&muf aMumif; tusifhü tOD;tp jzpf\/

376/ pifMu,faom toufarG;jcif;½S dí rysif;&daom rdwfaqGaumif;wd k Yud k qnf;uyfavmh?tmrdo"r®y#doE¦ m&ESpfyg;wd k YESif h jynf hpH kap&m\? usifh0wfoDvwd k Yü vdr® m&m\? xdkqd kcJ h jyD;aom taMumif;wd kYaMumifh 0rf;ajrmufrIrsm;onfjzpfí qif;&J\ tqHk;ud k jyKvwåH Y/

368. The bhikkhu who practices loving kindness all the time, who has excellent faith in

Teachings of the Bhddha, he would attain the state in peace where sankharas (compoundedexistences) has ceased.

369. Bhikkhu – empty the boat (of aggregate). If it is empty, it will sail quickly. Having cut off

passion and hatred, you will thereby reach Nibbana.370. Cut off the lower five attachments. Throw off the upper five attachments. Cultivate these

five. The bhikkhu who has abandoned beyond the five attachments is called "the person who hascrossed over the flood of Samsara".* lower five – selfishness, doubt, wrong austerities and rites, lust, hatred

* upper five – desire to be born with a body, or without a body, self-will, restlessness, ignorance

* cultivate five – faith, mindfulness, energy, contemplation, vision

* five attachments – lust, hatred, delusion, pride, wrong views371. Bhikkhu – be mindful, do not be negligent, let your mind not to be on sensual desires, do

not swallow a red hot iron ball by negligence, if burned, do not cry "This is painful".

372. The person who has no insight will not have contemplation; the person who has nocontemplation will not have insight. For the person who has contemplation and insight, he is

indeed close to Nibbana.

373. The Bhikkhu with calm mind has entered his empty house, deep in meditation, has gainedthe insight knowledge with which he lives in delight unlike ordinary beings.

374. Whenever one concentrates on impermanence of rising and disappearing on five aggregates,one gains joy and delight, with that one with insight knowledge can attain Nibbana.

375. Here in this Buddhist Era (Buddha's Thar tha nar), these are the first things for the Bhikkhu

with insight; guarding the senses, contentment, restraint in Patimokkha precepts which can leadto attaining Nibbana.

376. Let one be good association with friends who have right livelihood and are not slothful. Let

one be also clever with sound moral principles and be attentive with precepts. Being that, one

will have a full joy and will make an end of sufferings.





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377/ 0ódum 0d, ykyæ ged? r'´0ged yrkOöwd/{0H &m*Oö a'goOö? 0dyÜrkaOöx bdu©a0g/

377/ &[ef;wdk Y rkav;yef;yifwd k Yonf &ifha&mfnd §K;EGrf;ukefaom yef;yGifhwd kYud k pGef YvGwfbd

ouJhod k Y þtwl oifwdk Yonf &m*ud kvnf;aumif;? a'goud kvnf;aumif;? pGef YvTwfMuukefavmh/

377. O Bhikkhu, just as Spanish jasmine lets its faded flowers fall, you should shed passion and

hatred.

378/ oEÅuma,m oEÅ0gapm? oEÅ0g okorm[dawm/0EÅavmumrdaom bdu©K? ]]OyoaEÅm}}wd 0kpöwd/

378/ aumif;pG m wnfMunfonfjzpfí jidrfoufaomud k,f jidrfoufaomEIwf jidrfoufaompdwf½S daom avmuDpnf;pdrf t½S deftapmfponfudk axG;tefNyD;aom&[ef;ud k Nidrf;at;aom&[ef;[lí qd ktyf\/

378. It can be said that a monk is in peace when he is calm with his body, mind and speech,

when he is the master of himself and has already left behind all worldly wealth.

379/ twåem apm',wå meH? y#drHaox twåem/aom twå*kawåm owdrm? okcH bdu©K 0d[m[dod/

380/ twåm [d twåaem emaxm?(aum [d emaxm ya&m od,m)twå m [d twåaem *wd/wo® m oH,rrwå meH? tóH bj'H0 0gPdaZm/

379/ &[ef; rdrdud k,fud k rdrdudk,fwd kif apmaMumppfaq;avavmh? rdrdud k,fudk rdrdud k,f wd kif qifjcifavavmh? rdrdud k,fud k rdrdudk,fwd kif apmif ha½S mufonfjzpfí owd½S daomoif onf csrf;ompGm ae&vwå H Y/380/ rdrdonfomvQif rdrdud k;uG,f&mjzpf\? wpfyg;aomolonf tb,frS m udk;uG,f&mjzpfEkdiftH henf;? rdrdonfomvQif rdrd\ vJavsmif;&mjzpf\? xd k YaMumif h jrif;ukefonfonf

trsKd;aumif;jrif;ud k apmifha½S mufouJhod k Y rdrdudk,fud k apmif ha½S mufavavmh/

379. You need to restrain by yourself, you need to control by yourself, by thus being well-

guarded and examined by yourself, and you who has mindfulness will stay in joy.380. You are the master of yourself and nobody but yourself is your own master. You are the

sole guide of yourself, so you control yourself just as a horse merchant does his good horse.

381/ ygarmZÆA[kavm bdu©K? yoaEém Ak'omoae/t"d*apä y'H oEÅ H? ocF g½lyorH okcH/





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381/ jrwfpG mbk&m;\ omoemawmfü Munfñk djrwfEk d;í 0rf;ajrmufjcif;rsm;aom &[ef;onf ocF g&wdk Y\jidrf;&m jidrfoufcsrf;ajrhaom edAÁmefud k &&m\/

381. For the monk who is firm and has deep affection in Buddha's teachings, with full of joy,

will attain Nibbana where the end of sankharas, cessation of volitional formations.

382/ a,m [a0 '[a&m bdu©K? ,kOÆwd Ak'omoae/aom}rH avmuH ybmaowd? tAÇ m rkawå m0 pE´ drm/

382/ tMuif&[ef;onf i,f½G,faomfvnf; jrwfpG mbk&m;omoemawmfü pifppf vH kYvMudK;ukwftm;xkwf\? xd k&[ef;onf wdrfwd kufrSvGwfaom vrif;uJ hod k Y þavmuud k xGef;vif;awmufyap\/

382. Though young in age, a monk who has a relentless striving in Buddha's teachings brightens

up the world like the moon free from clouds.

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26-jAm[®P0*¾

Chapter

383/ qdE aomwH y&uúr®? umar yEk' jAm[®P/ocF g&meH c,H ÚwGm? tuwnLod jAm[®P/

383/ olawmfaumif; wPS mwnf;[laom tvsOfud k jzwfavmh? vH k YvjyKí umrwd k Yud k y,favmh? ocF g&wdk Y\ukef&mud kodí rjyKjyiftyfaomedAÁ mefudkodavmh? &[EÅ mjzpfavavmh/

383. Cut off the stream of craving, O Bhikkhu, and drive away all sensual pleasures. Knowingthe end of Sankharas all that is made and make to know Nibbana, this is not made. Be an

Arahant.

384/ ,'g 'Ga,ok "ar®ok? yg&*l a[mwd jAm[®aPm/txó oaAÁ oHa,m*g? tw¬ H *pä EÅ d Zmeawm/





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384/ olawmfaumif;onf ESpfyg;aom orx0dyóem w&m;wd kYü urf;wpfzufodk Ya&muf \? xdktcg w&m;rSefud kodaom olawmfaumif;tm; tvH k;pHkaom umr&m*oHa,mZOf ponfwd k Yonf csKyfjcif;od kY a&mufukef\/

384. With the help of two Dhammas, samatha and vipassana, a Bhikkhu has reached the othershore. With the knowledge he attains, all the attachments he has are broken.

385/ ,ó ygyH tyg&H 0g? yg&myg&H e 0dZÆwd/0Dw'&H 0doH,kwåH? wr[H jALrd jAm[®PH/

385/ tMuifyk*¾Kdvftm; pu©Kpaom twGif;tm,we ajcmufyg;wnf;[laom þrSmbufurf;onfvnf;aumif;? ½lyg½k Hpaom tjyiftm,we ajcmufyg;wnf;[laom xdkrSmbufurf;onfvnf;aumif;? xd krS mbuf þrS mbufurf; ESpfyg;onfvnf;aumif; r½Sd?ylyefjcif;uif;onfjzpfí udavomESifhr,SOfaom xd kyk*¾Kdvfud k jAm[®P[k igbk&m; a[mawmfrl\/

385. For him, there is neither this side of the shore (internal sense spheres), nor that other end ofthe shore (external sense objects), nor both do not exist – being lack of all fears and worries, I

call him a Brahmana.

386/ psm,ð 0d&Z}rmoDeH? uwudpö}remo0H/Owårw¬}rEkyÜwåH? wr[H jALrd jAm[®PH/

386/ tedpöpaom vu©Pmud k½Ií udavomjrLuif;vsuf wpfudk,fwnf; aeavh½Sdaom&[ef;udpö jyD;jyD;aom tmoa0guif;í t&[wåzd kvfod kYa&mufaom yk*¾Kdvfud k jAm[®P[k igbk&m; a[mawmfrl\/

386. He who is in contemplation, free from passions, staying by himself, who has done what has

to be done and reached the perfection with no intoxicants (Arthawal taya), him – I call aBrahmana.

387/ 'd0g wywd tm'dapöm? &wå d}rmbmwd pE´ drm/oEéa'¨g cwå da,m wywd? psm,D wywd jAm[®aPm/tx oAÁra[m&wå ð? Aka'¨g wywd awZom/

387/ aerif;onf aeYtcgüom wif hw,f\? vrif;onf nOhftcgüom wif hw,f\?rif;onf rif;ajrmufwefqmqifrSomvQif wifhw,f\? &[EÅ monf psmef0ifpm;rSomvQif wifhw,f\? trSefaomfum; jrwfpGmbk&m;onfom wefcdk;awmfjzif h tvHk;pH kaom aeYnOfhvH k;wif hw,f\/





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387. The sun shines by day, the moon shines by night, the King glows only with his regalia, theBrahman glows only when in meditation, but all day and night, the Buddha shines with His

splendor.

388/ Am[dwygaygwd jAm[®aPm? orp&d,m ]]oraPm}}wd 0kpöwd/yAÁ mZ,rwåaem rvH? wo® m ]]yAÁZdawm}}wd 0kpöwd/

388/ raumif;rIudk tyjyKjyD;jzpfaomaMumif h jAm[®P[k ac:qd ktyf\? raumif;rIud k jidrf;apwwfaom tusif h½S daomaMumif h orP[kac:qd ktyf\? rdrd\ udavomtnpftaMu;ud k xkyfy,faomaMumif h yAÁZdw[k ac:qdktyf\/

388. One who has already abandoned evil is called Brahmana, one who stays quietly is calledSamana, and one who tries to get rid of all sins is called a Pabbajita, a recluse.

389/ e jAm[®Pó y[a&,s? emó rkaOöx jAm[®aPm/"D jAm[®Pó [EÅm&H? wawm "D ,ó rkOöwd/

390/ e jAm[®eaó} w'udOö d aoa,sm? ,'g edaoa"m reaom yda,[d/,awm ,awm [ðoraem ed0wåwd? wawm wawm or®wdar0 'ku©H/

389/ olawmfaumif; jAm[®Pud k rykwfcwf&m? olawmfaumif;onf rdrdud k ykwfcwfaomxd koltm; trsufrxGuf&m? olawmfaumif;tm; ykwfcwfjcif;onf pufqkyfzG,fjzpf\?ykwfcwfoltm; trsufxGufolonf xdk Yxufomíyif pufqkyfzG,fjzpf\/390/ cspfESpfoufjcif;aMumif h jzpfay:vmaom a'gopdwfudk rwm;jrpfEkdifcJ hrl xd krwm;jrpf Ek difjcif;onf olawmfaumif;twGuf tenf;i,frQyifrjrwf? tMuif tMuif0w¬KrSn§Of;qJvd kaom pdwfonf qkwfepf\? xdkxd k0w¬KrS qif;&JrI jidrf;onfomwnf;/

389. One should not hurt a Brahmana, but the Brahmana should not return a blow to his

aggressor, as it is shameful for the person who hurts a Brahmana, but more shameful to him who

returns a blow to his aggressor.390. It is no good that a Brahmana gains if he holds back his mind from the pleasures of life.

Whenever the desire to hurt stops a sorrow indeed is ceased.

391/ ,ó uma,e 0gpm,? reom ew¬ d 'kuú#H/oH0kwH wD[d Xmae[d? wr[H jALrd jAm[®PH/

391/ tMuifyk*¾Kdvftm; ud k,fjzif hvnf;aumif;? EIwfjzifhvnf;aumif;? pdwfjzif hvnf;aumif;raumif;rIjyKjcif; r½Sd? ud k,fçEIwf pdwfoH k;yg;wdk Yjzifh apmif ha½S mufaom xd kyk*¾Kdvfud k jAm[®P[k igbk&m; a[mawmfrl\/





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391. If a person does not offend with his body, with his mind and with his words, and he guardsthem well, that one I call a Brahmana.

392/ ,rS m "r® H 0dZmae,s? or® morÁK'a'odwH/

ouúpö H wH eraó,s? t*¾d[kwåH0 jAm[®aPm/

392/ tMuifq&mxHrS jrwfpG mbk&m; a[mMum;tyfaom w&m;ud kod&m\? ykPÖ m;onf rD;ud kylaZmfouJ hod k Y xd kq&mud k ½k daopG m ½Sdcdk;&m\/

392. For the man who has learned Dhamma taught by Enlightened Buddha, from a person, then

he should worship that person just as a Brahmana does to the fire of sacrifice.

393/ e Z#m[d e a*gawåe? e Zpö m a[mwd jAm[®aPm/

,rS d opöOö "ar®m p? aom okpD aom p jAm[®aPm/

393/ qHuspfxHk;jcif;wd k Yjzifhvnf;aumif;? tEG,ftm;jzif hvnf;aumif;? Zmwftm;jzif hvnf;aumif;? jAm[®PrjzpfEkdif? opöÓPfESif h avmukwå&mw&m;½S dolonfom pifMu,folvnf;jzpf\? jAm[®Pvnf; jzpf\/

393. One does not simply become a Brahmana by his matted hair, or by his family or by birth;

one in whom there is righteousness and Dhamma, he is thought to be pure and he is theBrahmana.

394/ uð aw Z#m[d 'kar®"? uð aw tZdPom#d,m/tAÇ EÅ&H aw *[eH? Am[d&H y&drZÆod/

394/ ynm½Sdaom&aoh oif htm; qHuspfxHk;jcif;wd k Yjzif h tb,ftusKd; ½S dtHhenf;? opfeuf a&0wfjcif;jzifh oifhtm; tb,ftusKd;½SdtH henf;? oif\ud k,fwGif;ü udavomawm½S donf jzpfvsuf jyifyud kom okwfoifbd\/

394. What a fool you are! Of what use is your matted hair, and what use is your animal hide, if

there is craving within your body, but you make the outside clean.

395/ yHokulv"&H ZEÅHK? udoH "redoE¦wH/{uH 0eo® ð psm,EÅH? wr[H jALrd jAm[®PH/

395/ yHhoulouFef;ud kaqmifaom MuHKvS Dí taMumNydKif;NydKif;xaom wpfa,mufwnf;awmxJü psmef0ifpm;avh½S daom xd kyk*¾Kdvfud k jAm[®P[kigbk&m;a[m\/





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399/ tMuifyk*¾Kdvfonf qJa&;jcif; ykwfcwfn§Of;qJjcif; aESmifzG JYjcif;ud k trsufrxGufbJ onf;cH\? onf;cHjcif;tm;wnf;[laom ppfonfAdkvfyg½S daom xdkyk*¾Kdvfud k jAm[®P[k igbk&m;a[m\/

399. The person who does not anger while being insulted, assaulted, and bound by strips andropes, who has endured and has an army's strength of tolerance, is the one I call Brahmana.

400/ tauúm"eH 0w0EÅ H? oDv0EÅ H tEkó'H/'EÅH tEÅ drom&D&H? wr[H jALrd jAm[®PH/

400/ trsufrxGuf "kwiftusif hvnf;½S d oDvESif hvnf;jynfhpHkaom wPSmjyefYajymjcif;vnf;r½S d ,Ofaus;í tqHk;pGefaomudk,f½S daom xd kyk*¾Kdvfud k jAm[®P[k igbk&m;a[m\/

400. He who has no anger, who is dutiful in his religious vows, virtuous and who has no streamof craving, one who is attentive and controlled, with his final body, that one I call a Brahmana.

401/ 0g&d aygu©&yawå0? tm&a*¾&d0 omoayg/a,m e vdrÜwd umarok? wr[H jALrd jAm[®PH/

401/ Mumzufü a&rwifouJ hod kYvnf;aumif;? yGwf aqmuf pl;zsm;ü rkefnif;aph rwnfEk dif ouJhod k Yvnf;aumif; umrwd k Yü rvdrf;usHruyfjidaom xd kyk*¾Kdvfud k jAm[®P[k igbk&m;a[m\/

401. Like water does not stay on a lotus leaf, like a mustard seed can not stand on the point of aneedle, the one who does not attach with all sensual pleasures – that one I call Brahmana.

402/ a,m 'ku©ó yZmemwd? £a"0 c,rwåaem/yEébm&H 0doH,kwåH? wr[H jALrd jAm[®PH/

402/ tMuifyk*¾Kdvfonf þb0üyif rdrdqif;&J\ukef&mjzpfaom edAÁmefudkod\? cstyfaomcE¨ m0ef½Sdí udavomESifhr,SOfaom xd kyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/

402. I call him a Brahmana who comes to realize the end of sufferings even here in this world,who also has no attachment with craving, though he still needs to lay down his body as a burden.

403/ *rÇ D&ynH ar"m0ð ? r*¾ gr*¾ó aum0d'H/Owårw¬}rEkyÜwåH? wr[H jALrd jAm[®PH/





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403/ eufeJaomynm½S daom xufjrufaomynm½Sdaom vrf;rSef[kwfonf r[kwfonfüvdr®maom t&[wåzd kvfod kY a&mufjyD;aom xd kyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/

403. I call him a Brahmana who has profound insight, who has wisdom, who understands which

the right path to follow is and which is not, who has already gained the highest perfection.

404/ toHo|H *[a|[d? tem*ga&[d plb,H/taemuom&d}ryÜ dpä H? wr[H jALrd jAm[®PH/

404/ vlwk dYESifhvnf;aumif; &[ef;wd k YESifhvnf;aumif; ESpfyg;pH kaomolwdk YESifh ra&m,Suf aom wPSmuif;aMumif; tusif h½S donfjzpfí tvd kenf;aom xd kyk*¾dKvfud k jAm[®P[k igbk&m;a[m\/

404. The one who flocks with neither ordinary human beings, nor monks, nor both, and who

follows the path to get rid of craving, though has desire but little, that one I call Brahmana.

405/ ed"m, '@H blawok? waook xm0a&ok p/a,m e [EÅ d e Cmawwd? wr[H jALrd jAm[®PH/

405/ tMuifyk*¾Kdvfonf xdyfvef Ywwfaom ykxkZOfaou©yk*¾Kdvfwd k Yü vnf;aumif;? raMumufrvefYwnfwHhaom &[EÅmyk*¾Kdvfwd k Yüvnf;aumif; wkwfvufeufudk y,fcsxm;jyD;jzpfí rdrdvnf;rowf olwpfyg;udkvnf;rowfap? xd kyk*¾Kdvfud k jAm[®P[k igbk&m;a[m\/

405. The one who has laid down the rod and already surrendered both to persons who are proneto fear and to persons who are fearless, who does not kill and does not want others to kill – that

one I call a Brahmana.

406/ t0d½k'¨ H 0d½ka'ok? twå'a@ok edAÁKwH/om'gaeok tem'geH? wr[H jALrd jAm[®PH/

406/ qef YusifbufjyKolwd k Yü rqefYusifaom "m;wkwf½Sdaomolwd k Yü "m;wkwf csxm;jyD;onfjzpfí &efjidrf;aom pGJvrf;tyfaomt&mwd kYü pG Jvrf;jcif;r½Sdaom xd kyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/

406. The one who is not opposing among those opposing, who has just laid down the weaponamong people who have taken weapons, who is free from attachments when among attractions –

that one I call a Brahmana.





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407/ ,ó &ma*g p a'gaom p? rmaem rau©m p ygwdawm/omoayg&d0 tm&*¾ g? wr[H jALrd jAm[®PH/

407/ rkefnif;aphonf yGwfaqmuf pl;zsm;rS avsmusouJ hodk Y pG JrufrI]&m*} trsufxGufrI

]a'go} axmifvT m;rI]rme} olwpfyg;\*kPfud k zsufpD;rI]ru©}wd k Y uif;yavQmusjyD;aomxd kyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/

407. Just as a mustard seed falls down from the tip of a needle, the person whose passion, anger,

pride and jealousy have already fallen away – that person I call a Brahmana.

408/ tuuúoH 0dnmyeð ? *d&H opö}rk'D&a,/,m, embdoaZ uOöd? wr[H jALrd jAm[®PH/

408/ El;nHhajyjypfí oabmt"dyÜg,fay:vGifapaom rSefaompum;udk ajymqkd&m\?rnfonf h wpfpH kwpfa,mufudkrQ trsufa'gojzif h rxdcdkuf rNidpGef;ap&m? xd kyk*¾ dKvfud k jAm[®P[k igbk&m;a[m\/

408. One who would speak what is true and easily comprehensible, by which no one would be

offended – that one I call Brahmana.

409/ a,m}" 'DCH 0 &óH 0g? tPH k xlvH okbmokbH/avmau t'dEéH em'd,wd? wr[H jALrd jAm[®PH/

409/ avmuü yd kif½Sifray;aomOpömudk ½Snfonfjzpfap? wd konfjzpfap? i,fonf jzpfap? BuD;onfjzpfap? aumif;onfjzpfap? raumif;onfjzpfap rcd k;,laom xd kyk*¾Kdvf ud k jAm[®P[k igbk&m;a[m\/

409. The person who, here in this world, does not take anything that is not given by the owner

whether it is long or short, small or large, good or bad, who does not steal – that person I callBrahmana.

410/ tmom ,ó e 0dZÆEÅ d? to® ð avmau y&rS d p/ed&momoH 0doH,kwå H? wr[H jALrd jAm[®PH/

410/ tMuifyk*¾Kdvftm; þavmuüvnf;aumif;? wrvGefavmuüvnf;aumif; rufarmrI wPS mr½Sdukef? rufarmrI tmomuif;í udavomESif hr,SOfaom xd kyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/





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410. The person who has no longing in the world and for the beyond, who is free from desiresand no inclination for them – that person I call a Brahmana.

411/ ,ómv,m e 0dZÆEÅd? tnm, tuxHuxD/

trawm*"}rEkyÜwå H? wr[H jALrd jAm[®PH/

411/ tMuifyk*¾Kdvftm; uyfNidwG,fwmjcif;wdk Yr½S dukef? w&m;rSefud kodí od k Yavm odk Yavm[k awG;awmjcif;r½Sd? tjrdKufedAÁ mefod kYa&mufaom xd kyk*¾ dKvfud k jAm[®P[k igbk&m;a[m\/

411. The person who is free from attachments, who has no doubts on Dhamma through his

wisdom, and has reached the Nibbana – that person I call a Brahmana.

412/ a,m}" yknOö ygyOö? Oabm o*F}rkypö*g/

taomuH 0d&ZH ok'¨ H? wr[H jALrd jAm[®PH/

412/ þavmuü tMuifyk*¾Kdvfonf ukod kvf tukod kvfuH ESpfyg;pH kwd kYudk vnf;aumif;?uyfNidwwfaom wPSmud kvnf;aumif; vGefajrmuf\? pd k;&drfjcif;r½S daom udavomjrLuif;aom pifMu,faom xd kyk*¾ dKvfudk jAm[®P[k igbk&m;a[m\/

412. The person who has already passed beyond both merits (good kamma) and sins (badkamma), who is free from sorrow, is pure from craving – that person I call Brahmana.

413/ pE´ H0 0drvH ok'¨ H? 0dyÜoEérem0dvH/eE´ Db0y&du© DPH? wr[H jALrd jAm[®PH/

413/ tnpftaMu;uif;aom vrif;uJ hod kY udavomr½S dí pifMu,faom txl;ojzifh Munfvifaom aemufusKjcif;rSuif;vsuf b0wd kYüESpfoufwwfonf h wPS mukefcef;aomxd kyk*¾Kdvfudk jAm[®P[kigbk&m;a[m\/

413. The person who is pure like a spotless moon, bright and serene, who has no more craving

for all worldly lives – that one I call a Brahmana.

414/ a,m}rH yvdyxH 'k*¾ H? oHom&H arm[rpö*g/wdaPÖ m yg&*Fawm psm,D? taeaZm tuxHuxD/tEkyg'g, edAÁKawm? wr[H jALrd jAm[®PH/

414/ tMuifyk*¾Kdvfonf &m*wnf;[laom ab;ud kvnf;aumif; udavomwnf;[laomtoG m;cufonfh c&D;ud kvnf;aumif;? oHo&m[laom tul;cufonfh ork'&mud kvnf;aumif;? arm[wnf;[laom trd kufarS mifud kvnf;aumif; vGefajrmufNyD;? MoCav;yg;ud k





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ul;ajrmufNyD;jzpfí edAÁmefwnf;[laom urf;wpfzufod kYa&muf\? udavomwd k Yud k ½I dUNrd §Kuf avh½S d\? wPSmuif;í od kYavm od k Yavm awG;awmrIr½Sd? tpGJtvrf;uif;í jidrf;at;\?xd kyk*¾ dKvfudk jAm[®P[k igbk&m; a[m\/

414. The person who has already passed the danger of sensual pleasures, hard to go over the pathof craving, difficult to cross over the ocean which is Samsara, the pitch-black delusion and

reached the other side of the shore, who has already burned desires, without doubts, clean with

impurities and attachments – that person I call a Brahmana.

415/ a,m}" umar y[EÉme? tem*ga&m y&dAÁaZ/ umrb0y&du© DPH? wr[H jALrd jAm[®PH/

415/ þavmuü tMuifyk*¾Kdvfonf umrwd k Yud ky,fí tdrf&mraxmifbJ &[ef;jyK\?

ukefjyD;aomumr ukefjyD;aomb0½Sdaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m\/

415. One who, here in this world, has abandoned lusts embracing a homeless state, in whom

there is no more lust– that one I call a Brahmana.

416/ a,m}" wPS H y[EÉ me? tem*ga&m y&dAÁaZ/ wPS mb0y&du©DPH? wr[H jALrd jAm[®PH/

416/ þavmuü tMuifyk*¾Kdvfonf wPS mwd k Yud ky,fí tdrf&mraxmifbJ &[ef;jyK\?

ukefjyD;aomwPS m ukefjyD;aomb0½S daom xdkyk*¾Kdvfud k jAm[®P[k igbk&m; a[m\/

416. One who, here in this world, has abandoned craving embracing a homeless state, in whom

there is no more craving – that one I call a Brahmana.

417/ a,m}" wPS H y[EÉ me? tem*ga&m y&dAÁaZ/ wPS mb0y&du©DPH? wr[H jALrd jAm[®PH/

417/ þavmuü tMuifyk*¾Kdvfonf wPS mwd k Yud ky,fí tdrf&mraxmifbJ &[ef;jyK\?

ukefjyD;aomwPS m ukefjyD;aomb0½S daom xdkyk*¾Kdvfud k jAm[®P[k igbk&m; a[m\/

417. One who, here in this world, has abandoned the bondage embracing the homeless state, in

whom there is no more craving and attachments – that person I call a Brahmana.

418/ [dwGm rmEkouH a,m*H? 'dAÁ H a,m*H Oypö*g/oAÁa,m*0doH,kwå H? wr[H jALrd jAm[®PH/





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422. The person who has no belongings in the past, present and future, who has nothing to worryabout and has no attachments – that person I call a Brahmana.

423/ OobH y0&H 0D&H? ra[oð 0dZdwm0deH/

taeZH ES mwuH Ak'¨ H? wr[H jALrd jAm[®PH/

423/ a½S YaqmifEG m;vm;OobESif hwlaom jrwfí vH kYv½Sdaom oDvu©Eponfudk ½SmrS D;avh½S daom rm&foHk;yg;udkatmifaom wPS muif;aom udavomtnpftaMu;udk aq;avQmf jyD;aom opö mav;yg;ud kodaom xd kyk*¾Kdvfud k jAm[®P[k igbk&m;a[m\/

423. The one who is the great leader, who is diligent and industrious, the moral and victorious

one, the passionless and purified one, who knows four noble truths – that one I call a Brahmana.

424/ ykaAÁed0goH a,m a0'd? o*¾ gyg,Oö yówd/taxm Zmwdu©,H yawå m? tbdnma0godawm rked/oAÁa0godwa0gomeH? wr[H jALrd jAm[®PH/

424/ tMuifyk*¾Kdvfonf a½S;üjzpfzl;aom cE¨mtpOfud kod\? ewfjynfi&Jjynfudkvnf;jrif\? y#doaEukef&m t&[wåzdkvfod k Y a&muf\? xl;aomÓPfjzif hodí edAÁ mefod k Ya&mufjyD;aom &[ef;jzpf\? tvH k;pH kaom udavomwd k Y\ ukefaMumif;tusif hudk usif hoH k;tyfjyD;aom xdkyk*¾Kdvfud k jAm[®P[k igbk&m;a[m\/

424. The one who knows the past lives, who sees celestial abodes and hell, who has gained the

insight knowledge and reached the end of rebirths, who has already perfected in eradicating passions and desires – that one I call a Brahmana.


005. dhammapada p+m+e

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