Wednesday, July 30, 2014
The Dhammapada ဓမၼပဒဘာသာျပန္ ၁း၁၂
THE EVIL-DOER LAMENTS HERE AND HEREAFTER
Idha tappati pecca tappati
pāpakāri ubbayatha tappati
pāpaṁ me katan ti tappati
bhiyyo tapati duggatiṁ gato 17
Here he suffers,
hereafter he suffers.
In both states the evil-doer suffers.
`Evil have I done'(thinking thus), he suffers.
furthermore, he suffers, having gone to a wonderful state. 17
1:12 The miserable fate of Devadatts
Devadattha, the Buddha's cousin, was at one time residing with the Enlightened One in Kosambi. while staying there he realised that the Buddha was receiving much respect and honour as well as offerings. He envied the Blessed One and aspired to head the order of the bhikkhus. One day, while the Buddha was preaching at the Veluvana monestary in Rajaghaha, he approached the Enlightened One with a selfish idea. He suggested that the order be entrusted to this care, on the grounds that the Buddha was getting old. The Buddha did not accept his suggestion and admonished him, saying that he was not worthy of holding such responsibility. So, the Buddha asked the Sangha to carry out an act of proclamation of pentalty on Devadatta for his arrogance in thinking that he was worthy to take the Buddha's place.
Devadatta felt aggrieved and vowed to take revenge. he attempted to kill the Buddha on three occasions: first, by employing some archers; secondly, by climbing up the Gijjhakuta hill and rolling down a big piece of rock on the Buddha; and thirty, by causing the elephant Nalagiri to attak to the Buddha. the hired assassins insted of attacking at the Buddhabecame his disciples. the big piece of rock only hurt the Buddha's toe. when the elephant rushed the Buddha, it was made docile by the buddha's compassion. Thus, when devadatta failed to kill the Buddha, he tried another tactic. he tried to break up the order of the bhikhus by taking away some newly admitted bhikkhus with him to Gayasisa.However, most of them were convinced by Venerable Sariputtara and Venerable Moggalana to return voluntarily to lead the holy life under the guidance of the Buddha.
Later, Devadatta fell ill. he had been ill for nine months. one day he askef his pupils to take him to the Buddha at the jetavana monastery to ask forgiveness for the evil deeds he had committed.
When Devadatta and his party reached the pond in the jetavana monastery compound, Devadatta said he was thirsty. so, the carriers put down the couch by the bank of pond and went to take some water. Devadatta also rose from his couch and placed both his feet on the ground. immediately, his feet sank into the earth and he faced a miserable death.Devadatta did not have the opportunity to see the Buddha because of the evil deeds done against the Enlightened One. after his death, he was reborn in a very miserable and suffering where he has to pay for all the evil deeds that he had committed.
မေကာင္းမွဳျပဳလုပ္သူဟာ အခုဘဝ ေနာက္ဘဝ ပူေဆြးရတယ္
ဣဓတပတိ ေပစၥ တပတိ
ပါပကာရီ ဥဘယတၳ တပတိ
ပါပံေမ ကတႏၱိ တပတိ
ဘိေယ်ာ တပတိ ဒုဂၢတိ ံံဂေတာ ၁၇
ဒီဘဝမွာ ဆင္းရဲရတယ္
ေနာက္ဘဝမွာလည္း ဆင္းရဲရတယ္
မေကာင္းမွဳျပဳသူဟာ ဒီဘဝေနာက္ဘဝ ႏွစ္ခုလုံးမွာ ဆင္းရဲရတယ္
ငါဟာ မေကာင္းမွဳျပဳျပီးျပီ (ဒီလုိေတြးေတာရင္း) ဆင္းရဲရတယ္
ဆုိးရြားေသာဘဝသုိ႔ ေရာက္ျခင္းေၾကာင့္ သူဟာဆင္းရဲရတယ္
၁း၁၂ ေဒဝဒတၱ ရဲ႕စိတ္မခ်မ္းေျမစရာ ကံၾကမၼာ
တစ္ခါက ဗုဒၶရဲ႕တစ္ဝမ္းကြဲ ညီအစ္ကုိ ေဒဝဒတၳ ဟာ ေကာသမၺီျပည္မွာ ဗုဒၶနဲ႔ အတူေနပါတယ္
ထုိမွာေနခုိက္ ဗုဒၶဟာ အေလးအျမတ္ျပဳျခင္း နဲ႔ ပူေဇာ္ျခင္းမ်ားစြာ တုိ႔ကုိ ရရွိေနတယ္ဆုိတာ သူသေဘာေပါက္ပါတယ္
သူဟာ ဗုဒၶကုိ မနာလုိ ျဖစ္ျပီး ရဟန္းရဲ႕အဖြဲ႔အစည္းကုုိ ဦးေဆာင္ ဖုိ႔ စိတ္အားထက္သန္ပါတယ္
တစ္ေန႔ ရာဇၿဂိဳဟ္ ေဝဠဳဝန္ေက်ာင္းမွာ ဗုဒၶတရားေဟာေနခုိက္ သူဟာ တစ္ကုိယ္ေကာင္းဆန္ေသာ အၾကံနဲ႔ အတူ ဗုဒၶကုိ ခ်ဥ္းကပ္ပါတယ္
ဗုဒၶဟာ အသက္ၾကီးလာ တဲ့ အေနအထားေၾကာင့္ ဒါကုိေစာင့္ေရွာက္ဖုိ႔ သံဃာကုိ အပ္ႏွံဖုိ႔ သူက ေတာင္းဆုိပါတယ္
ဗုဒၶက သူ႔ရဲ႕ေတာင္းဆုိမွဳကုိ လက္မခံပါဘူး ဒီလုိတာဝန္မ်ိဳးကုိ ယူဖုိ႔ သူဟာမထုိက္တန္ဘူးလုိ႔ ေျပာရင္းဆုံးမပါတယ္
ဒါေၾကာင့္ ဗုဒၶရဲ႕ေနရာကုိယူဖုိ႔ သူဟာထုိက္တန္တယ္ လုိ႔ စဥ္းစားရင္း အသာစီးရလုိသူ ေဒဝဒတၱအေပၚ ေၾကညာခ်က္ငါးခု လုပ္ေဆာင္ဖုိ႔ ဗုဒၶက သံဃာကုိ ေျပာခဲ႔ပါတယ္။
သူဟာ စိတ္ထိခုိက္ျပီး လက္တုန္႔ျပန္ဖုိ႔ ဆုံးျဖတ္လုိက္ပါတယ္
ပထမ ေလးသမားမ်ားကုိ ငွါးရမ္းျခင္း၊ ဒုတိယ ဂိဇ ၩကုဋ္ေတာင္ သုိ႔တက္ေရာက္ျခင္းျပီး ဗုဒၶအေပၚ ေက်ာက္ေဆာင္အပုိင္းအစအၾကီး ကုိ လိမ့္ခ်ျခင္း၊ တတိယ ဗုဒၶကုိ တုိက္ခုိက္ဖုိ႔ နာဠာဂီရိဆင္ကုိ လႊတ္ေစျခင္းျဖင့္ သူဟာ သုံးၾကိမ္တုိင္ေအာင္ ဗုဒၶကုိ သတ္ဖုိ႔ ရည္ရြယ္ခဲ့ပါတယ္
သူငွါးရမ္းတဲ့ လူသတ္သမားမ်ားဟာ ဗုဒၶကုိ တုိက္ခုိက္ျခင္းအစား ဗုဒၶရဲ႕တပည့္မ်ားျဖစ္လာခဲ့ပါတယ္
ၾကီးမားေသာေက်ာက္ေဆာင္ရဲ႕ အပုိင္းအစတစ္ခုကသာ ဗုဒၶရဲ႕ ေျခေခ်ာင္းကုိ ထိခုိက္ခဲ့ပါတယ္
ဆင္ဟာ ဗုဒၶအထံ ေျပးထြက္လာတဲ့အခါ ဗုဒၶရဲ႕ ေမတၱာနဲ႔ ဆင္ကုိ သိမ္ေမြ႔ေအာင္ လုပ္ေဆာင္ခဲ့ပါတယ္
Sunday, July 27, 2014
The Dhammapada ဓမၼပဒဘာသာျပန္ ၁း၁၁
HAPPY ARE THE WELL-DOER HERE AND HEREAFTER
Idha modati pecca modati
katapuñño ubhayamodati
Somodati so pamodati
disvā kamma vosiddamattano 16
Here he rejoices, hereafter he rejoices,
in both states the well-dower rejoices.
he rejoice, exceedingly rejoices,
perceiving the purity of his own deeds. 16
1:11 Happiness here and happiness hereafter (Dhammika)
Once there lived in Savatthi, a lay disciple by the name of Dhammika, who was virtuous and very found of doing charity. He generously offered food and other requisites to holy men regularly and also on special occasions. He was, in fact, the leader of many virtuous lay disciples of the Buddha who lived in Savatthi. Dhammika had many children and all of them, like their father, were also virtuous and devoted to charity. When Dhammika was very ill and was on his deathbed he requested the Sangha to recite the sacred suttas by his beside. while the bhikkhus were reciting the Mahasatipathana sutta he saw a vision of six decorated chariots from six celestical worlds arriving to invite him to their respective world. Dhammika told them to wait for a while for fear of enterrupting the rwcitation of sutta. The bhikkhus, thinking that they were being asked to stop, discontinued their chanting and left the place.
A little while later, Dhammika told his children about the six decorated chriots watting for him. then and there he decided to choose the chariot from the Tusita world and he passed away with happiness and confidence in his mind.
Thus, the virtuous man rejoices in this world as well as in the next.
ေကာင္းမွဳျပဳလုပ္သူဟာ အခုဘဝ နဲ႔ ေနာက္ဘဝ ေပ်ာ္ရႊင္ရတယ္
ဣဓေမာဒတိ ေပစၥေမာဒတိ
ကတပုေညာ ဥဘယတၳေမာဒတိ
ေသာေမာဒတိ ေသာပေမာဒတိ
ဒိသြာ ကမၼဝိသုဒၶိမတၱေနာ ၁၆
ေကာင္းမွဳျပဳလုပ္သူဟာ ဒီဘဝမွာ ဝမ္းသာရတယ္
ေနာက္ဘဝမွာ ဝမ္းသာရတယ္
ဘဝႏွစ္ခုလုံးမွာ ဝမ္းသာရတယ္
သူ႔ရဲ႕ကံမ်ား သန္႔စင္မွဳကုိ ေတြးေတာရင္း
သူဟာ ဝမ္းသာရတယ္ အလြန္ဝမ္းသာရတယ္
၁း၁၁ ဒီဘဝ ေပ်ာ္ရႊင္မွဳ နဲ႔ ေနာက္ဘဝ ေပ်ာ္ရႊင္မွဳ (ဓမၼိက)
တစ္ခါက ဓမၼိက အမည္ရတဲ့ ဥပါသကာတစ္ေယာက္ဟာ သာဝတၳိမွာ ေနပါတယ္။ သူဟာ ကုိယ္က်င့္သီလေကာင္းမြန္ျပီး အလွဴေပးျခင္းကုိ သေဘာက်ခုံမင္ပါတယ္
သူဟာ ပုံမွန္အခါကာလ နဲ႔ အခါၾကီးရက္မ်ားမွာ ျမင့္ျမတ္တဲ့ လူမ်ားကုိ အစားအစာနဲ႔ အျခားလုိအပ္ခ်က္မ်ား ရက္ရက္ေရာေရာ ေပးလွဴပါတယ္
တကယ္ေတာ့ သူဟာ သာဝတၳိမွာ ေနထုိင္တဲ့ ဗုဒၶရဲ႕ သူေတာ္ေကာင္း တပည့္မ်ား ရဲ႕ ေခါင္းေဆာင္ျဖစ္ပါတယ္
ဓမၼိကမွာ သားသမီးမ်ားစြာ ရွိျပီး သူတုိ႔အားလုံးဟာ သူတုိ႔ရဲ႕အေဖလုိ အက်င့္သီလျဖဴစင္ျပီး အလွဴဒါန ကုိ ေပးလွဴၾကပါတယ္
ဓမၼိကဟာ က်န္းမာေရး မေကာင္းျပီး ေသလုနီးပါးျဖစ္ေနတဲ့ အခါ သူက သူ႔ရဲ႕ေဘးမွာ ျမင့္ျမတ္ေသာ က်မ္းစာမ်ားကုိ ရြတ္ဖတ္ဖုိ႔ သံဃာမ်ားကုိ ေတာင္းဆုိပါတယ္
ရဟန္းေတာ္မ်ားက မဟာသတိပ႒ာနသုတၱကုိ ရြတ္ဆုိေနစဥ္ သက္ဆုိင္ရာ နတ္ျပည္ကုိ ဖိတ္ၾကားဖုိ႔ ေရာက္ေနတဲ့ နတ္ျပည္ေျခာက္ထပ္က တန္ဆာဆင္ထားတဲ့ ရထားေျခာက္စီး ရဲ႕ ျမင္ကြင္းတစ္ခုကုိ သူျမင္ခဲ့တယ္္
သုတၱရြတ္ဆုိျခင္း ကုိ အေႏွာက္အယွက္ျဖစ္မွာ စိုးသည့္အတြက္ ခဏမွ် ေစာင့္ဖုိ႔ ဓမၼိက က သူတုိ႔ကုိ ေျပာပါတယ္
သူတုိ႔ကုိ ရပ္တန္႔ဖုိ႔ ေျပာတယ္လုိ႔ ထင္ေနတဲ့ ရဟန္းေတာ္မ်ားက ရြတ္ဆုိမွဳကုိ ေရွ႕မဆက္ေတာ့ပဲ ေနရာကေန ထြက္ခြါသြားပါတယ္
အနည္းငယ္ၾကာေတာ့ ဓမၼိက က သူ႔အတြက္ ေစာင့္ေနတဲ့ တန္ဆာဆင္တဲ့ရထားေျခာက္စီး နဲ႔ ပတ္သက္လုိ႔ သူ႔သားသမီးမ်ားကုိ ေျပာပါတယ္
ေနာက္ သူဟာ တုသိတာနတ္ျပည္ က ရထားကုိ ေရြးခ်ယ္ဖုိ႔ ဆုံးျဖတ္ခဲ့ျပီး သူ႔စိတ္ထဲမွာ ေပ်ာ္ရႊင္ မွဳ ယုံၾကည္မွဳ နဲ႔ ေသဆုံးခဲ့ပါတယ္
သုိ႔ျဖင့္ ကုိယ္က်င့္သီလေကာင္းျမတ္တဲ့သူဟာ ဒီဘဝမွာေရာ ေနာက္ဘဝမွာပါ ဝမ္းေျမာက္ရပါတယ္
Saturday, July 26, 2014
The Dhammapada ဓမၼပဒဘာသာျပန္ ၁း၁၀
EVIL-DOERS SUFFER HERE AND HEREAFTER
Idha socati pecca socati
Pāpakāri ubhayatta socati
So socati sovihaññati
Disvā kamma kiliṭṭham attano 15
Here he grieves, hereafter he grieves.
In both states the evil-dower grieves.
He grieves, he is afflicted,
perceiving the impurity of his own deeds. 15
1:10 A butcher who suffered here and hereafter (sunda)
Once in a village not far from the Veluvana monestary, there lived a very cruel and hard-heartrd pork-butcher by the name of Cunda who slaughtered animals by torturing them. Cunda had been in this profession for many years and in all this time he had not done a single meritorious deed. before he died, he was in such great pain and agony that he was grunting and squealing and kept moving about on his hands and knes like a pig for several days. then, after suffering physically and mentally, on the seventh day, he died and was reborn in a suffering state.
Some bhikkhu having heard the grunting and squealing coming from his house for several days, thought that Cunda must be busy killing more pigs.They remarked that Cunda was a very cruel and wicked man for he did not have a single thought of loving kindness and was also devoid of any compassion.
Upon hearing their remarks, the buddha said,`Bhikkhus! Cunda has not been killing pigs. his pest evil dees have overtaken him. because of the great paint he had to suffer before his death, he was acting and behaving in a very unnatural way. today he died and he was reborn on hell´.
The Buddha concluded his discourse by saying.`The evil doer always suffers for the evil deeds done by him; he suffers in this world as well as in the next. There is no escape from the consequence of evil deeds.'
မေကာင္းမွဳျပဳသူဟာ ဒီဘဝ ေနာက္ဘဝ ဆင္းရဲျခင္းကုိ ခံစားရတယ္
ဣဓေသာစတိ ေပစၥေသာစတိ
ပါပကာရီ ဥဘတၳေသာစတိ
ေသာ ေသာစတိ ေသာ ဝိဟညတိ
ဒိသြာ ကမၼကိလိ႒မတၱေနာ ၁၅
၁း၁၀ ဒီဘဝ ေနာက္ဘဝ ဒုကၡခံစားရသူ ဝက္သတ္သမား (စုႏၵ)
တစ္ခါက ေဝဠဳဝန္ေက်ာင္းနဲ႔ မေဝးလွတဲ့ ရြာထဲမွာ အလြန္ရက္စက္သူ အၾကင္နာကင္းမဲ့သူ ဝက္သတ္သမား စုႏၵရွိပါတယ္။
သူဟာ တိရစၦာန္မ်ားကုိ ႏွိပ္စက္ညွင္းပန္းျခင္းျဖင့္ အသားသတ္ေရာင္းသူ ျဖစ္ပါတယ္
စုႏၵဟာ ႏွစ္မ်ားစြာၾကာေအာင္ ဒီအလုပ္အကုိင္ထဲမွာ ရိွျပီး ဒီအခ်ိန္မွာ သူဟာ ကုသုိလ္ေကာင္းမွဳ တစ္ခုကုိမွ် မလုပ္ဖူးပါဘူး
သူမေသခင္ အင္မတန္ နာက်င္ျပီး မခ်ိမဆန္႔ေသာ ေဝဒနာကုိ ခံစားရပါတယ္။
သူဟာ ရက္မ်ားစြာၾကာေအာင္ ဝက္တစ္ေကာင္လုိ သူရဲ႕ လက္ နဲ႔ ဒူးကုိ ေထာက္ကာလွည့္လည္ေနရင္း တစ္အီအီျမည္ေန ျပီး နာက်င္စူးရွတဲ့အသံနဲ႔ ေအာ္ေနပါတယ္
ေနာက္ စိတ္ေရာ ကုိယ္ပါ ဆင္းရဲျခင္းကုိ ခံစားရျပီးေနာက္ ခုႏွစ္ရက္ေျမာက္ေန႔မွာ သူဟာ ေသဆုံးျပီး ဆင္းရဲတဲ့ ဘုံဘဝမွာ ျပန္လည္ေမြးဖြားပါတယ္
ရက္မ်ားစြာၾကာေအာင္ သူ႔အိမ္ထဲကေန တစ္အီအီျမည္ေန ျပီး နာက်င္စူးရွတဲ့အသံနဲ႔ ေအာ္ေနသံ ေပၚထြက္ လာတာကုိ ၾကားေနရတဲ့ ရဟန္းမ်ားက စုႏၵဟာ ဝက္မ်ားစြာသတ္ရင္း အလုပ္မ်ားေနတာ ျဖစ္မယ္လုိ႔ ေတြးေတာၾကပါတယ္
စုႏၵဟာ ခ်စ္ခင္ျခင္းလုံးဝမရွိ သနားျခင္းကင္းမဲ့တဲ့ အတြက္ အလြန္ရက္စက္သူ ယုတ္မာေသာသူ လုိ႔ ရဟန္းမ်ားက ေျပာဆုိၾကပါတယ္
သူတုိ႔ေျပာၾကားျခင္းကုိ ၾကားရတဲ့ ဗုဒၶက ရဟန္းတုိ႔ စုႏၵဟာ ဝက္မ်ားကုိ သတ္ျပီးသည္ မဟုတ္ေသး
သူ႔ရဲ႕ ေႏွာက္ယွက္ဖ်က္ဆီးတတ္တဲ့ မေကာင္းမွဳကံမ်ားက သူ႔ကုိ လႊမ္းမုိးသြားတယ္
သူဟာမေသမီ ဆင္းရဲျခင္းကုိ ခံစားရျပီး အလြန္နာက်င္လုိ႔မုိ႔ သဘာဝမဟုတ္တဲ့ နည္းလမ္းနဲ႔ လွဳပ္ရွားေန ျပဳမူေနထုိင္ရတယ္
ဒီေန႔ သူဟာ ေသျပီး ငရဲျပည္မွာ ျပည္လည္ေမြးဖြားတယ္
မေကာင္းမွဳျပဳလုပ္သူဟာ အျမဲ သူက ျပဳလုပ္ခဲ့တဲ့ မေကာင္းမွဳ အတြက္ အျမဲ ဆင္းရဲမွဳခံစားရတယ္ သူဟာ အခုဘဝေရာ ေနာက္ဘဝပါ ဆင္းရဲမွဳကုိ ခံစားရတယ္
မေကာင္းက်ိဳးမွ လြတ္ေျမာက္ရာ မရွိလုိ႔ ေဟာၾကားရင္းျဖင့္ ဗုဒၶဟာ သူ႔ရဲ႕တရားကုိ အဆုံးသတ္ပါတယ္
Idha socati pecca socati
Pāpakāri ubhayatta socati
So socati sovihaññati
Disvā kamma kiliṭṭham attano 15
Here he grieves, hereafter he grieves.
In both states the evil-dower grieves.
He grieves, he is afflicted,
perceiving the impurity of his own deeds. 15
1:10 A butcher who suffered here and hereafter (sunda)
Once in a village not far from the Veluvana monestary, there lived a very cruel and hard-heartrd pork-butcher by the name of Cunda who slaughtered animals by torturing them. Cunda had been in this profession for many years and in all this time he had not done a single meritorious deed. before he died, he was in such great pain and agony that he was grunting and squealing and kept moving about on his hands and knes like a pig for several days. then, after suffering physically and mentally, on the seventh day, he died and was reborn in a suffering state.
Some bhikkhu having heard the grunting and squealing coming from his house for several days, thought that Cunda must be busy killing more pigs.They remarked that Cunda was a very cruel and wicked man for he did not have a single thought of loving kindness and was also devoid of any compassion.
Upon hearing their remarks, the buddha said,`Bhikkhus! Cunda has not been killing pigs. his pest evil dees have overtaken him. because of the great paint he had to suffer before his death, he was acting and behaving in a very unnatural way. today he died and he was reborn on hell´.
The Buddha concluded his discourse by saying.`The evil doer always suffers for the evil deeds done by him; he suffers in this world as well as in the next. There is no escape from the consequence of evil deeds.'
မေကာင္းမွဳျပဳသူဟာ ဒီဘဝ ေနာက္ဘဝ ဆင္းရဲျခင္းကုိ ခံစားရတယ္
ဣဓေသာစတိ ေပစၥေသာစတိ
ပါပကာရီ ဥဘတၳေသာစတိ
ေသာ ေသာစတိ ေသာ ဝိဟညတိ
ဒိသြာ ကမၼကိလိ႒မတၱေနာ ၁၅
၁း၁၀ ဒီဘဝ ေနာက္ဘဝ ဒုကၡခံစားရသူ ဝက္သတ္သမား (စုႏၵ)
တစ္ခါက ေဝဠဳဝန္ေက်ာင္းနဲ႔ မေဝးလွတဲ့ ရြာထဲမွာ အလြန္ရက္စက္သူ အၾကင္နာကင္းမဲ့သူ ဝက္သတ္သမား စုႏၵရွိပါတယ္။
သူဟာ တိရစၦာန္မ်ားကုိ ႏွိပ္စက္ညွင္းပန္းျခင္းျဖင့္ အသားသတ္ေရာင္းသူ ျဖစ္ပါတယ္
စုႏၵဟာ ႏွစ္မ်ားစြာၾကာေအာင္ ဒီအလုပ္အကုိင္ထဲမွာ ရိွျပီး ဒီအခ်ိန္မွာ သူဟာ ကုသုိလ္ေကာင္းမွဳ တစ္ခုကုိမွ် မလုပ္ဖူးပါဘူး
သူမေသခင္ အင္မတန္ နာက်င္ျပီး မခ်ိမဆန္႔ေသာ ေဝဒနာကုိ ခံစားရပါတယ္။
သူဟာ ရက္မ်ားစြာၾကာေအာင္ ဝက္တစ္ေကာင္လုိ သူရဲ႕ လက္ နဲ႔ ဒူးကုိ ေထာက္ကာလွည့္လည္ေနရင္း တစ္အီအီျမည္ေန ျပီး နာက်င္စူးရွတဲ့အသံနဲ႔ ေအာ္ေနပါတယ္
ေနာက္ စိတ္ေရာ ကုိယ္ပါ ဆင္းရဲျခင္းကုိ ခံစားရျပီးေနာက္ ခုႏွစ္ရက္ေျမာက္ေန႔မွာ သူဟာ ေသဆုံးျပီး ဆင္းရဲတဲ့ ဘုံဘဝမွာ ျပန္လည္ေမြးဖြားပါတယ္
ရက္မ်ားစြာၾကာေအာင္ သူ႔အိမ္ထဲကေန တစ္အီအီျမည္ေန ျပီး နာက်င္စူးရွတဲ့အသံနဲ႔ ေအာ္ေနသံ ေပၚထြက္ လာတာကုိ ၾကားေနရတဲ့ ရဟန္းမ်ားက စုႏၵဟာ ဝက္မ်ားစြာသတ္ရင္း အလုပ္မ်ားေနတာ ျဖစ္မယ္လုိ႔ ေတြးေတာၾကပါတယ္
စုႏၵဟာ ခ်စ္ခင္ျခင္းလုံးဝမရွိ သနားျခင္းကင္းမဲ့တဲ့ အတြက္ အလြန္ရက္စက္သူ ယုတ္မာေသာသူ လုိ႔ ရဟန္းမ်ားက ေျပာဆုိၾကပါတယ္
သူတုိ႔ေျပာၾကားျခင္းကုိ ၾကားရတဲ့ ဗုဒၶက ရဟန္းတုိ႔ စုႏၵဟာ ဝက္မ်ားကုိ သတ္ျပီးသည္ မဟုတ္ေသး
သူ႔ရဲ႕ ေႏွာက္ယွက္ဖ်က္ဆီးတတ္တဲ့ မေကာင္းမွဳကံမ်ားက သူ႔ကုိ လႊမ္းမုိးသြားတယ္
သူဟာမေသမီ ဆင္းရဲျခင္းကုိ ခံစားရျပီး အလြန္နာက်င္လုိ႔မုိ႔ သဘာဝမဟုတ္တဲ့ နည္းလမ္းနဲ႔ လွဳပ္ရွားေန ျပဳမူေနထုိင္ရတယ္
ဒီေန႔ သူဟာ ေသျပီး ငရဲျပည္မွာ ျပည္လည္ေမြးဖြားတယ္
မေကာင္းမွဳျပဳလုပ္သူဟာ အျမဲ သူက ျပဳလုပ္ခဲ့တဲ့ မေကာင္းမွဳ အတြက္ အျမဲ ဆင္းရဲမွဳခံစားရတယ္ သူဟာ အခုဘဝေရာ ေနာက္ဘဝပါ ဆင္းရဲမွဳကုိ ခံစားရတယ္
မေကာင္းက်ိဳးမွ လြတ္ေျမာက္ရာ မရွိလုိ႔ ေဟာၾကားရင္းျဖင့္ ဗုဒၶဟာ သူ႔ရဲ႕တရားကုိ အဆုံးသတ္ပါတယ္
Friday, July 25, 2014
The Dhammapada ဓမၼပဒ ဘာသာျပန္ ၁း၉
LUST PIERCES THE HEARTS OF THE UNDEVELOPED BUT NOT THOSE OF THE DEVELOPED
Yathā gāram ducchannam
Vaṭṭhi samati vijjati
Evam abhāvitam cittam
Răgo samati vijjati 13
Yathă găram succhannam
Vuṭṭhi na samati vijjati
Evam subhăvitam cittam
Rogo na samativijjhati 14
Even as rain penetrates an ill-thatched house,
so does lust penetrate an undeveloped mind.13
Even as rain does not penetrate a well-thatched house,
so does lust not penetrate a well-developed mind.14
1:9 Meditation for the seek of a girl (Nanda)
Once the Buddha was residing at the Veluvana monestary in Răjagaha. His father King Suddhodana repeatedly sent messengers to the Buddha requesting him to visit the city of kapilavatthu.accordingly, the Buddha made the journey in the company of a large number of Arahants. On arrival at Kapilavatthu, he related the Vessantra jătaka to the assembly of his relatives. On the second day, he entered the country, where he recited the verse beginning with `Uttiṭṭhe Nappamajjeya..’(i.e. one should arise and should not be unmindful.. his father attained Sotăpatti upon listening to this verse. On arrival at the place, the Buddha recided another verse begining with `Dhamma care sucaritam..'(i.e. one should practise the dhamma...) the king attained Sakadăgămi. After the almsgiving he narrated the Canda kinara jătaka, with teference to the virtue of Ruhula's mother, who had been the Buddha's wife before his renunciation.
On third day, the marriage of prince Nanda, the step-brother of theBuddha was being celebrated. The Buddha went to Nanda’s house for alms and handed his alms bowl to prient Nanda. Then the Buddha departed without taking back the bowl. So the prince had to follow the Buddha because it would have been disrespectful to return the bowl. The bride, princess Janapadakalyani, seeing the pring following the Buddha rushed forth and cried out to the prince to come back soon. At the monastery, the prince was admitted into the order as a bhikkhu.
Later, the Buddha moved into the monastery at Jeta park in săvatthi.
While residing there Nanda was discontacted and half-hearted and found little pleasure in the life of a bhikkhu. He wanted to return to the life of householder because he kept remembering the words of princess Janapadakalyanu, imploring him to return soon.
Knowing this, the Buddha, by supernormal power, showed Nanda the beautiful female devas of theTăvatimsa world who were far prettier than princess janapadakalyăni.Nanda was told that he could have one of them if he strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practise the Dhamma for the sake of a beautiful girl. Nanda felt very much tormented and ashamed. So,in seclusion, he strove diligently in the practice of the Dhamma and eventually attained Arahanthood. As an Arahant, his mind was purified of lustful thoughts of any kind. This had been foreseen by the Buddha right from the very beginning.
Other bhikkhus, having known that Nanda was not happy in the life of abhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, they doubted Nanda and they informed the Buddha about the matter. The Buddha then explained to them that previously, the nature of Nanda was like that of an ill-roofed housed, but now, it had developed and as like a well-thatched dwelling. From the day Nanda saw the beautiful female devas of the Tăvatimsa world, he strove to gain release from samsăra-the circle of birth and death. The Buddha then confirmed that Nanda had indeed won the ultimate goal of a bhikkhu by realising the four noble trutha and becoming an Arahant.
At the conclusion of the discourse, many bhikkhus were benefited and realised the Dhamma.
ကာမတရား ဟာ တုိးတက္မွဳ မရွိတဲ့စိတ္ ကုိ ထုိးေဖာက္ျပီး တုိးတက္ေသာ စိတ္ကုိ မထိုးေဖာက္ႏုိင္
ယထာ အဂါရံ ဒုစၧႏၷ၊ံ ဝု႒ီ သမတိဝိဇၩတိ
ဧဝံ အဘာဝိတံ စိတၱံ၊ရာေဂါ သမတိဝိဇၩတိ။ ၁၃
ယထာ အဂါရံ သုဆႏၷံ ၊ ဝု႒ီ န သမတိဝိဇၩတိ
ဧဝံ သုဘာဝိတံ စိတၱံ၊ရာေဂါ န သမတိဝိဇၩတိ။ ၁၄
မုိးဟာ ေကာင္းစြာ မမုိးအပ္ေသာအိမ္ကုိ ထုိးေဖာက္သကဲ့သုိ႔ ထုိ႔အတူ ကာမဟာ တုိးတက္မွဳ မရွိေသာစိတ္ကုိ ထုိးေဖာက္တယ္။ ၁၃
မုိးဟာ ေကာင္းစြာမုိးအပ္ေသာအိမ္ကုိ မထုိးေဖာက္သကဲ့သုိ႔ ထုိ႔အတူ ကာမဟာ တုိးတက္မွဳရွိေသာစိတ္ကုိ မထုိးေဖာက္။ ၁၄
၁း၉ အမ်ိဳးသမီးတစ္ေယာက္ကုိ ရရွိဖုိ႔ တရားအားထုတ္ျခင္း (နႏၵ)
တစ္ခါက ဗုဒၶဟာ ရာဇျဂိဳဟ္ျပည္ ေဝဠဳဝန္ေက်ာင္းမွာ ေနထုိင္ပါတယ္။
သူ႔ရဲ႕ ဖခင္ ဘုရင္သုေဒၶါဒနက ျမတ္ဗုဒၶ ကပိလဝတၳဳျမိဳ႔ေတာ္ လာလည္ဖုိ႔ ဗုဒၶအထံ ေစတမန္ ကုိ ေလးေလးစားစား ေစလႊတ္ပါတယ္။
ထုိ႔ေၾကာင့္ ဗုဒၶက ရဟႏၱာအမ်ားအျပားနဲ႔ အတူတကြ ခရီးကုိ ၾကြေတာ္မူပါတယ္။
ကပိလဝတၳဳကုိ ေရာက္ေတာ့ သူဟာ သူ႔ရဲ႕ေဆြမ်ိဳးမ်ား ရဲ႕ အစုအေဝးကုိ ေဝႆႏၱရာ ဇာတက ေဟာၾကားပါတယ္။
ဒုတိယေန႔မွာ ျမိဳ႔ထဲကုိ ဝင္ခဲ့တယ္။အဲဒီမွာ ဥတၱေ႒ နပၸေဇၨယ် (တစ္ဦးတစ္ေယာက္ဟာ ႏုိးၾကားသင့္တယ္ မေမ့ေလ်ာ့သင့္ဘူး) နဲ႔ အစခ်ီတဲ့ ဂါထာကုိေဟာၾကားခဲ့တယ္။
သူ႔ရဲ႕ဖခင္ဟာ ဒီစာပုိဒ္ကို နာၾကားရ အျပီးမွာ ေသာတာပတၱိကုိ တက္ေရာက္ခဲ့ပါတယ္။
နန္းေတာ္ေရာက္ေတာ့ ဗုဒၶဟာ ဓမၼစေရ သုစရိတံ(တစ္ဦးတစ္ေယာက္ဟာ ဓမၼကုိ က်င့္သုံးသင့္တယ္) နဲ႔ အစခ်ီတဲ့ အျခားစာပုိဒ္ ကုိ ေဟာၾကားပါတယ္။
ဆြမ္းလွဴဒါန္းမွဳျပီးတဲ့ေနာက္ ေတာမထြက္ခင္က ဗုဒၶရဲ႕ဇနီးျဖစ္ခဲ့ဘူးသူ ရာဟုလာရဲ႕ မယ္ေတာ္ရဲ႕ ကုိယ္က်င့္သီလကုိ ရည္ညႊန္းလွ်က္ ဗုဒၶဟာ စႏၵကိႏၷရီ ဇာတ္ကုိ ေဟာပါတယ္။
သုံးရက္ေျမာက္ေန႔မွာ ဖေအတူ အေမကြဲ ညီျဖစ္သူ နႏၵမင္းသား ရဲ႕ လက္ထပ္ျခင္းကုိ က်င္းပပါတယ္။
ဗုဒၶဟာ နႏၵရဲ႕အိမ္ကုိ ဆြမ္းခံသြားျပီး သပိိတ္ကုိ နႏၵ အထံ ေပးလုိက္ပါတယ္။
ေနာက္ ဗုဒၶက သပိတ္ကုိ ျပန္ယူျခင္းမရွိပဲ ထြက္ခြြြြါ ပါတယ္။
ဒါ့ေၾကာင့္ မင္းသားဟာ သပိတ္ကုိ ျပန္ေပးက မေလးစားရာ ျဖစ္မွာေၾကာင့္ ဗုဒၶေနာက္ကုိ လုိက္ရပါေတာ့တယ္
ဗုဒၶေနာက္ မင္းသားလုိက္ေနတာကုိ ျမင္တဲ့ သတုိ႔သမီး ဇနပဒကလ်ာဏီ မင္းသမီးက အျပင္သုိ႔ အေျပးထြက္ လာျပီး အျမန္ျပန္လာဖုိ႔ မင္းသားကုိ ေအာ္ေျပာပါတယ္။
ေက်ာင္းေရာက္ေတာ့ မင္းသားကုိ ဘိကၡဳတစ္ပါးအျဖစ္ ရဟန္းျပဳဖုိ႔ ခြင့္ျပဳပါတယ္
ေနာက္ေတာ့ ဗုဒၶဟာ သာဝတၱိျပည္ ေဇတဥယ်ာဥ္ ေက်ာင္းဆီသုိ႔ ေျပာင္းေရႊ႕ပါတယ္။
အဲဒီမွာ ေနခုိက္ နႏၵဟာ အဆက္အသြယ္မရွိ စိတ္မပါတပါျဖစ္ျပီး ရဟန္းဘဝမွာ သာယာမွဳ အနည္းငယ္ကုိသာ ေတြ႔ရတယ္။
သူဟာ အျမန္ျပန္လာဖုိ႔ ပန္ၾကားလုိက္တဲ့ ဇနပဒကလ်ာဏီ မင္းသမီး ရဲ႕ စကားကုိ သတိရလုိ႔ လူ႔ေဘာင္ေလာကကို ျပန္ခ်င္ေနတယ္။
ဒါကုိ အဘိညာဥ္နဲ႔ သိေတာ္မူတဲ့ ဗုဒၶက ဇနပဒကလ်ာဏီထက္ ပုိလွပတဲ့ တာဝတိ ံသာက နတ္သမီး လွလွေလးေတြကုိ ျပသခဲ့တယ္။
သူဟာ တရားကုိ အားထုတ္ရင္ သူတုိ႔ထဲက တစ္ေယာက္ကုိ ရႏုိင္တယ္ လုိ႔ နႏၵကုိ ေျပာပါတယ္။
နႏၵဟာ လွပတဲ့ မိန္းခေလးကုိ ရဖုိ႔ တရားထုတ္ေနသူ ေၾကးစားသမားနဲ႔တူတယ္ လုိ႔ အျခားရဟန္းမ်ားက နႏၵကုို ေလွာင္ေျပာင္ေျပာဆုိပါတယ္။
နႏၵဟာ မ်ားစြာသည္းခံေနရျပီးအရွက္ရေနပါတယ္။
ဒါေၾကာင့္ ဆိိတ္ကြယ္ရာမွာ သူဟာတရားကုိ ဝီရိယထား အားထုတ္ျပီး ေနာက္ဆုံးမွာ ရဟႏၱာအျဖစ္သုိ႔ တက္ေရာက္ပါတယ္။
ရဟႏၱာ တစ္ပါးျဖစ္ေတာ့ သူ႔ရဲ႕စိတ္ဟာဘယ္အရာမ်ိဳးမဆုိ ကိေလသာအေတြးမ်ားမရွိ သန္႔စင္ပါတယ္
ဒါကုိ ဗုဒၶက အစကတည္းက မွန္ကန္စြာ သိျမင္ပါတယ္
နႏၵဟာ ရဟန္းဘဝကုိ မေပ်ာ္ဘူးလုိ႔သိတဲ့ အျခားရဟန္းမ်ားဟာ သူေတြ႔ၾကဳံေနရသမွ်ကုိ တစ္ဖန္ေမးၾကပါတယ္။
လူဝတ္ေၾကာင္ ဘဝကုိ တပ္မက္မွဳ မရွိေတာ့ဘူးလုိ႔ ေျဖတဲ့အခါ သူတုိ႔ဟာ နႏၵကုိ သံသယဝင္ျပီး အဲဒီအေၾကာင္းအရာကုိ ဗုဒၶအထံ ေလွ်ာက္ၾကားပါတယ္
ေနာက္ ဗုဒၶက နႏၵရဲ႕ သဘာဝဟာ အရင္က ေကာင္းစြာမုိးထားျခင္းမရွိတဲ့အိမ္လုိျဖစ္ျပီး အခုေတာ့ ေကာင္းစြာမုိးထားတဲ့ အိမ္လုိ တုိးတက္ျပီးျပီ လုိ႔ ရွင္းျပပါတယ္
အဲဒီေန႔က စလုိ႔ နႏၵဟာ တာဝတိ ံသာက နတ္သမီး လွလွေလးေတြကုိ ျမင္ပါတယ္ သူဟာ ျပန္လည္ေမြးဖြားျခင္း နဲ႔ ေသျခင္း သံသရာကေန လြတ္ေျမာက္ျခင္းကုိ ရဖုိ႔ ၾကိဳးစားပါတယ္
ေနာက္ နႏၵဟာ သစၥာေလးပါးကုိ နားလည္သေဘာေပါက္ကာ ရဟႏၱာ တစ္ပါးျဖစ္လာျခင္းျဖင့္ ရဟန္းတစ္ပါးရဲ႕ မေျပာင္းလဲတဲ့ ပန္းတုိင္ကုိ သူဟာ အမွန္တကယ္ ေအာင္ႏုိ္င္တယ္ လုိ႔ မိန္႔ၾကားပါတယ္
တရားေဒသနာအဆုံးမွာ အက်ိဳးထူးမ်ား ရရွိျပီး ဓမၼကုိ နားလည္သေဘာေပါက္ခဲ့ပါတယ္
Tuesday, July 22, 2014
The Dhammapada ဓမၼပဒ ဘာသာျပန္ ၁း၈
RIGHT PERCEPTION LEADS TO TRUTH
Asāre sāramatino
Sāre casāradassino
Te sāraṁ nadhigacchanti
Micchā sankappagocarā 11
Sārañ ca sārato ñatvā
Asārañ ca asārato
Tesāraṁ adhigacchanti
Sammā saṅkappagocarā 12
In the unessential they imagine the essential,
In the essential they see the unessential,
They who entertain (such) wrong thoughts never realise the essence. 11
What is essential they regard as essential,
what is unessential they regard as unessential.
They who entertain (such) right thoughts realize the essence. 12
1:8 It is difficult to realize the truth (Upatissa and Kolita)
Upatissa and Kolita were two youths from Rājagaha. While watching a show they realized the unreality of things and decided to search for the way to liberation. First, they approached sañjaya, the wandering ascetic at Rājagaha, but they were not satisfied with his teachings. So they separated and went all over the country after coming to an understanding that the one who found the true Dhamma should inform the other. Finally after much searching and not finding the true Dhamma, they came back to their native place.
One day, Upatissa came across Venerable Assaji and learned from him the gist of Dhamma. The monk uttered the verse beginning with ‘Ye dhammā hetuppabhavā,’ meaning, ‘ those phenomena which proceed from cause’. Listening to the verse, Upatissa attained Sotāpatti. Then, as promised, he went to his frien Kolita, and explainded that he, Upatissa had attained the state of deathlessness and repeated the verse to his friend. Kolita also attained Sotāpatti at the end of the verse. They both remembered their former teacher and so went to sañjaya and said to him, ‘ we have found one who can point out of the path to deathlessness; the Buddha has appeared in the world; the Dhamma has been revealed; the Samgha has been formed. Come, let us go to the teacher.’ Sañjaya refused to go along with them.
So Upatissa and Kolita, with many of their followers, went to the Buddha, at Veluvana. There, they were admitted into the order as bhikkhus. Kolita as son of Moggali became know as Mogagalāna and Upatissa was given the name sāriputtarā. On the seventh day after the ordination, Moggalāna attained Arahantahood. Sāriputta achieved the same a fortnight after his ordination. The Buddha made them his two chief Disciples.
The two chief Disciples then related to the Buddha the meeting they had with their former teacher. sañsaya had told them that he had been a teacher to so many pupils, and that for him to become the disciple of the Buddha would be like a jar turning into a drinking cup. Beside, only a few people were wise and the Majority were ignorant. He suggested that the wise should go to the Buddha and the ignorant could follow him.
The Buddha then pointed out that Sañjaya’s false pride was preventing him from seeing the truth as truth. He was mistaking untruth for truth and thus he would never realize the truth.
မွန္ကန္ေသာ အေတြးအျမင္ဟာ မွန္ကန္မွဳဆီ ဦးတည္
အသာေရ သာရမတိေနာ
သာေရစ သာရဒႆိေနာ
ေတသာဟံ နာဓိဂစၦႏၱိ
မိစၦာ သကၤပၸေဂါစရာ ၁၁
သာရဥၥ သာရေတာ ဉတြာ
အသာရဥၥ အသာရေတာ
ေတသာဟံ အဓိဂစၦႏၱိ
သမၼာသကၤပၸေဂါစရာ ၁၂
သူတုိ႔ဟာ အႏွစ္ရွိေသာအရာကုိ အႏွစ္မရွိေသာအားျဖင့္ ရွဳျမင္တယ္
သူတုိ႔ဟာ အႏွစ္မရွိေသာအရာကုိ အႏွစ္ရွိေသာအားျဖင့္ ရွဳျမင္တယ္
ထုိကဲ့သုုိ႔ မွားေသာ အေတြးအျမင္ကုိ လက္ခံသူဟာ
အႏွစ္သာရတရားကုိ ဘယ္ေသာအခါမွ နားလည္သေဘာမေပါက္ႏုိ္င္။ ၁၁
သူတုိ႔ဟာ အႏွစ္ေသာအရာကုိ အႏွစ္ရွိတယ္ လုိ႔ မွတ္ယူတယ္။
သူတုိ႔ဟာ အႏွစ္မရွိေသာအရာကုိ အႏွစ္မရွိဘူး လုိ႔ မွတ္ယူတယ္။
ထုိကဲ့သုိ႔ မွန္ေသာတရားကုိ လက္ခံသူဟာ အႏွစ္ရွိေသာတရားကုိ သေဘာေပါက္တယ္။
၁း၈ သစၥာတရားကုိ နားလည္သေဘာေပါက္ဖုိ႔ ခက္ခဲတယ္(ဥပတိႆ နဲ႕ ေကာလိတ)
ဥပတိႆ နဲ႔ ေကာလိတ တုိ႔ဟာ ရာဇျဂိဳဟ္က လူငယ္ႏွစ္ေယာက္ ျဖစ္ပါတယ္။
ျပပြဲတစ္ခုကုိ ၾကည့္ရွဳေနခုိက္ သူတုိ႔ဟာ အရာအားလုံး ရဲ႕ အစစ္အမွန္မဟုတ္တာကုိ နားလည္သေဘာေပါက္ျပီး လြတ္ေျမာက္ျခင္း လမ္းစဥ္အတြက္ ရွာေဖြဖုိ႔ ဆုံးျဖတ္ၾကပါတယ္။
ေရွးဦးစြာ သူတုိ႔ဟာ ရာဇျဂိဳဟ္က လွည့္လည္သြားလာေနတဲ့ ရေသ့ရဟန္း သဥၥယ ကုိ ဆည္းကပ္ပါတယ္။ ဒါေပမယ့္ သူတုိ႔ရဲ႕ဆရာက သူတုိ႔ကုိ စိတ္ေက်နပ္မွဳကုိ မေပးႏုိင္ပါဘူး။
သစၥာတရားကုိ ေတြ႔ရွိသူဟာ အျခားတစ္ေယာက္ကုိ သတင္းေပးသင့္တယ္ လုိ႔ သေဘာတူညီျပီးေနာက္ ဒါေၾကာင့္ သူတုိ႔ဟာ လူခြဲျပီး တစ္ႏုိင္ငံလုံးကုိ သြားခဲ့တယ္
ေနာက္ဆုံး ရွာေဖြျခင္းမ်ားစြာ ျပဳလုပ္ျပီး သစၥာတရားကုိ မေတြ႔တဲ့ေနာက္ သူတုိ႔ဟာ သူတုိ႔ရဲ႕ဇာတိေနရပ္ကုိ ျပန္လာခဲ့ပါတယ္။
တစ္ေန႔ ဥပတိႆဟာ အရွင္အႆဇိကုိ အမွတ္မထင္ေတြ႔ရွိ ျပီး တရားရဲ႕ လုိရင္းအက်ဥ္းခ်ဳပ္
အရွင္အႆဇိက အေၾကာင္းတရားကေန အက်ိဳးဆက္ျဖစ္တဲ့ သဘာဝတရားမ်ား လုိ႔ အဓိပၸါယ္ရတဲ့ ေယဓမၼာ ေဟတုပၸဘာဝါ နဲ႔ အစခ်ီတဲ့ စာပုိဒ္ကုိ ေဟာၾကားပါတယ္။
စာပုိဒ္ကုိ နားေထာင္ရင္း ဥပတိႆဟာ ေသာတာပတၱိကုိ ရရွိပါတယ္။
ေနာက္ ကတိရွိခဲ့တဲ့အတုိင္း သူဟာ သူရဲ႕မိတ္ေဆြ ေကာလိတအထံ သြားျပီး သူဟာ ေသခ်င္းမရွိျခင္း ရဲ႕ အဆင့္ကုိ တက္ေရာက္ျပီးျပီ လုိ႔ ရွင္းျပျပီး သူ႔မိတ္ေဆြအား စာပုိဒ္ကုိ ထပ္မံေဟာပါတယ္။
ေကာလိတလည္ စာပုိဒ္ရဲ႕ အဆုံးမွာ ေသာတာပတၱိ ကုိရရွိပါတယ္။
‘သူတုိ႔ ႏွစ္ေယာက္စလုံး သူတုိ႔ရဲ႕ အရင္ဆရာကို သတိရျပီး သဥၥယအထံသြားၾကကာ က်ေနာ္တုိ႔ ေသျခင္းမရွိ တဲ့ လမ္းစဥ္ကုိ ညႊန္ျပႏုိင္သူကုိ ေတြ႔ျပီးျပီ၊ေလာကမွာ ဗုဒၶပြင့္ျပီ၊တရားကုိ ေဟာၾကားေနျပီ၊ သံဃာဟာ ျဖစ္ေပၚေနျပီ
လာ ဆရာအထံ ငါတုိ႔သြားရေအာင္ လုိ႔ သူ႔ကုိ ေျပာပါတယ္။
သဥၥယဟာ သူတို႔နဲ႕ အတူ သြားဖုိ႔ ျငင္းဆုိပါတယ္
ဒါေၾကာင့္ ဥပတိႆနဲ႔ ေကာလိတတုိ႔ဟာ သူတို႔ရဲ႕ တပည့္မ်ားနဲ႔ အတူ ေဝဠဳဝန္ေက်ာင္းမွာ ရွိတဲ့ ဗုဒၶအထံကုိ သြားခဲ့ပါတယ္
အဲဒီမွာ သူတုိ႔ကုိ ဘိကၡဳမ်ား အျဖစ္ ရဟန္းေဘာင္ထဲ ခြင့္ျပဳခဲ့ပါတယ္။
ေမာဂၢလိရဲ႕ သားျဖစ္တာေၾကာင့္ ေကာလိတဟာ ေမာဂၢလာန အျဖစ္ သိတဲ့သူ ျဖစ္လာျပီး ဥပတိႆကုိ သာရိပုတၱရာ နာမည္ကုိ ေပးပါတယ္။
ရဟန္းျပဳျပီးေနာက္ ခုႏွစ္ရက္မွာ ေမာဂၢလာန ဟာ ရဟႏၱာ ျဖစ္ခဲ့ပါတယ္။
ရဟန္းျပဳျပီး ေနာက္ ရက္သတၱ ႏွစ္ပတ္အၾကာမွာ သာရိပုတၱရာဟာ အလားတူ ျဖစ္ေျမာက္ခဲ့ပါတယ္။
ဗုဒၶက သူတုိ႔ကုိ သူရဲ႕တပည့္အၾကီး ၂ ပါးအျဖစ္ ျပဳလုပ္ပါတယ္
ေနာက္ တပည့္အၾကီး ႏွစ္ပါးဟာ သူတုိ႔ရဲ႕ ဆရာေဟာင္းကုိ ဗုဒၶနဲ႔ ေတြ႔ဆုံဖုိ႔ ခ်ိတ္ဆက္ခဲ့ပါတယ္
သူဟာ တပည့္မ်ားစြာရဲ႕ ဆရာျဖစ္တယ္ သူ႔အတြက္ ဗုဒၶရဲ႕ တပည့္ျဖစ္ျခင္းဟာ ေသာက္ေရခြက္ထဲ ေျပာင္းထည့္တဲ့ ေရအုိးၾကီး တစ္လုံးကဲ့သုိ႔ိ ျဖစ္လိမ့္မယ္ လုိ႔ သဥၥယက သူတို႔ကုိ ေျပာပါတယ္။
ဒါအျပင္ လူအနည္းစုဟာ ပညာရွိျဖစ္ၾကတယ္ အမ်ားစုက ပညာမဲ့ၾကတယ္
ပညာရွိသူဟာ ဗုဒၶအထံသြားျပီး ပညာမရွိသူမ်ားဟာ သူ႔အထံ လာလိမ့္မယ္ လုိ႔ သူက ေထာက္ခံေျပာဆုိပါတယ္
ေနာက္ သဥၥယရဲ႕ မွားေသာမာနက အမွန္ကုိ အမွန္အတုိင္း ျမင္ျခင္းကေန သူ႔ကုိတားဆီးေနတယ္
သူဟာ မမွန္တဲ့တရားကုိ အမွန္တရား လုိ႔ လႊဲမွားေနတယ္ ဒါေၾကာင့္ သူဟာ ဘယ္ေတာ့မွ အမွန္တရားကို နားလည္သေဘာေပါက္မွာ မဟုတ္ဘူး လုိ႔ ဗုဒၶက ညႊန္ျပပါတယ္။
Sunday, July 20, 2014
The Dhammapada ဓမၼပဒဘာသာျပန္ ၁း၇
THE PURE ARE WORTHY OF THE YELLOW ROBE BUT NOT THE IMPURE
Anikkasāvo kāsāvaṁ
Yo votthaṁ paridahessati
Apeto dama saccena
Nasokāsāvam arahati 9
Yoca vantakasāv’ assa
Silesu susamāhito
Upeto dama saccena
Sa ve kāsāvam arahati 10
He wo is stained (with defilements) without self-control and truthfulness, is not worthy of wearing the yellow robes. 9
He who is purged of all stained, is well-established in morals and endowed with self-cotrol and truth-fulness, is indeed worthy of the yellow robe. 10
1:7 Who is worthy to receive the yellow robe ?
Once, the two chief disciples, the venerable Sāriputta and Venerable Moggallāna, went from Sāvatthi to Rājagaha. There, the people of Rājagaha invited them, with the other bikkhus, to morning meal. On that occasion some hand over a very valuable piece of cloth to the organizer of the almsgiving ceremony. He instructed them to sell it should there be any shortage of found. If there was no shortage, there were to offer it to any one of the bhikkhus they considered deserving of it. It also happened to one of the monks. Since the two chief disciples visited Rājagaha only occasionally, the people though that it would be more appropriate to offer the cloth to Venerable Devadatta as he was a resident of Rājagaha. Thus they made the mistake of offering the cloth to Devadatta.
Devadatta promptly made the cloth into a robe and started wearing it. Then, acertain bikkhu form Rājagaha to Sāvatthi to pay homage to the Buddha, and told him about Devadatta and the robe. The Buddha then said that it was not first time that Devadatta was wearing robe that he did not deserve. The Buddha then related the following story:
Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to a paccekabuddha on seeing him. Having observed that, the hunter stole the upper part of a yellow robe and covered his body and a hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and mistaking him for a piccekabuddha paid their respects and easily fell prey to the hunter. Thus, one by one, he killed the elephants.
The Bodhisatta( the Buddha-to-be ) who was born as an elephant in the group, was the leader of the herd. Noticing the dwindling number of his heard he decided to investigate and followed his herd at the end of the line. He was alert , and wss therefore able to evade the spear. He caught hold of hunter in his trunk and was about to dash him against the ground. When he saw the yellow robe however, he desisted and spared the life on hunter.
The hunter was wrong in trying to kill under cover of the yellow robe and for committing such an act of depravity. The hunter clearly should not have put on the yellow robe.
By revealing this story, the Buddha explained how Devadatta had misused the yellow robe even in one of his previous births.
စင္ၾကယ္မွဳဟာ သကၤန္းနဲ႔ထုိက္တန္တယ္ မစင္ၾကယ္မွဳဟာ သကၤန္းနဲ႔ မထုိက္တန္ဘူူး
အနိကၠာသာေဝါ ကာသာဝံ
ေယာဝတၳံ ပရိဒဟိႆတိ
အေပေတာဒမသေစၥန
နေသာကာသာဝ မရဟတိ ၉
ေယာ စ ဝႏၱကာသာဝႆ
သီေလသု သုသမာဟိေတာ
ဥေပေတာ ဒမသေစၥန
သေဝကာသာဝ မရဟတိ။ ၁၀
ကိေလသာအညစ္အေၾကး အစြန္းအထင္းရွိသူ၊
မိမိကုိယ္ကုိ ထိန္းခ်ဳပ္ႏုိင္မွဳ မရိွသူ၊
မွန္ကန္စြာေျပာဆုိမွဳ မရွိသူ အား
သကၤန္းကုိ ဝတ္ရုံျခင္းငွါ မထုိက္တန္။ ၉
ကိေလသာအညစ္အေၾကး အားလုံးကုိ သန္႔စင္ထားသူ၊
ကုိယ္က်င့္သီလကုိ ေကာင္းမြန္စြာ တည္ေဆာက္ထားသူ၊
မိမိကုိယ္ကုိ ထိန္းခ်ဳပ္မွဳနဲ႔ ျပည့္စုံသူ၊
မွန္ကန္စြာေျပာဆုိျခင္းရွိသူ အား
အမွန္စင္စစ္ သကၤန္းနဲ႔ထုိက္တန္၏။ ၁၀
၁း၇ ဘယ္သူ ဟာ သကၤန္းကုိ လက္ခံဖုိ႔ ထုိက္တန္သလဲ
တစ္ခါက အရွင္သာရိပုတၱရာ နဲ႕ အရွင္ေမာဂၢလာန တပည့္သာဝကၾကီး ၂ ပါးတုိ႔ဟာ သာဝတၳိကေန ရာဇျဂိဳဟ္ ကုိ သြားခဲ့တယ္။
အဲဒီမွာ ရာဇျဂိဳဟ္ျမိဳ႔သူျမိဳ႕သားေတြက အျခားရဟန္းမ်ားနဲ႔အတူ သူတုိ႔ကုိ အာရုဏ္ဆြမ္းအတြက္ ပင့္ဖိတ္ၾကတယ္။
အဲဒီအခ်ိန္က ဆြမ္းေကြ်းျခင္းအခမ္းအနား စီစဥ္သူကုိ တစ္ခ်ိဳ႕က အလြန္အဖုိးတန္တဲ့ အဝတ္အပုိင္းအစတစ္ခုကုိ လွဴၾကတယ္။
သူက ျပတ္လပ္တာတစ္စုံတစ္ခုေတြ႕ရင္ အဲဒါကုိ ေရာင္းဖုိ႔ မွာၾကားတယ္။
ျပတ္လပ္တာ မရွိရင္ အဲဒါနဲ႔ထုိက္တန္တယ္လုိ႔ သူတုိ႔ယူဆတဲ့ ရဟန္းတစ္ပါးကုိ ေပးလွဴရပါတယ္။
ျပတ္လပ္တာတစ္ခုမွ မရွိ လုိ႔ အဝတ္ကို ရဟန္းတစ္ပါး ေပးလွဴရဖုိ႔ အျဖစ္အပ်က္နဲ႔ၾကဳံပါတယ္။
တစ္ခါတစ္ရံမွသာ တပည့္အၾကီး ႏွစ္ပါးဟာ ရာဇျဂိဳဟ္ကို အလည္လာတာေၾကာင့္ ရာဇျဂိဳဟ္မွာ အျမဲေနတဲ့ အရွင္ေဒဝဒတ္ကုိ အဝတ္ လွဴဖုိ႔ ပုိသင့္ေလွ်ာ္လိမ့္မယ္လုိ႔ လူေတြက စဥ္းစားၾကပါတယ္။
သုိ႔ျဖင့္ သူတုိ႔ဟာ ရွင္ေဒဝဒတ္ကုိ အဝတ္ မွားလွဴမိပါတယ္။.
ေဒဝဒတ္ဟာ ခ်က္ခ်င္း အဝတ္စ ကုိ သကၤန္းခ်ဳပ္ျပီး စတင္ဝတ္ဆင္ပါတယ္။
ေနာက္ ရာဇျဂိဳဟ္ကေန သာဝတၳိကုိ ဗုဒၶကုိဖူးေမွ်ာ္ဖုိ႔သြားတဲ့ ရဟန္းတစ္ပါးက ေဒဝဒတ္ နဲ႔ သကၤန္းနဲ႔ ပတ္သက္လုိ႔ ဗုဒၶကုိ ေလွ်ာက္ပါတယ္။
ေနာက္ ဗုဒၶက ေဒဝဒတၱဟာ သူနဲ႔ မထုိက္တန္တဲ့သကၤန္းကုိ ဝတ္ရုံတာ ပထမအၾကိမ္ မဟုတ္ဘူးလုိ႔ မိန္႔ပါတယ္။
ေနာက္ ဗုဒၶက ေအာက္ပါဇာတ္လမ္းကုိ ျပန္ေျပာျပပါတယ္
လြန္ခဲ့တဲ့ ဘဝတစ္ခုမွာ ေဒဝဒတ္ဟာ ဆင္မုဆုိးတစ္ေယာက္ ျဖစ္ခဲ့တယ္။
အဲဒီအခ်ိန္မွာ ေတာအုပ္တစ္ခုမွာ ေနထုိင္တဲ့ ဆင္မ်ားရွိၾကပါတယ္။
တစ္ေန႔ ဆင္မ်ားဟာ ပေစၥကဗုဒၶ တစ္ပါးကုိ ျမင္ရင္ ဒူးေထာက္တယ္ဆုိတာကုိ မုဆုိးက သတိထားမိတယ္။
အဲဒါကုိ ေလ့လာရင္း မုဆုိးဟာ အေပၚဝတ္သကၤန္းကုိ ခုိးယူျပီး သူရဲ႕လက္နဲ႔ ခႏၶာကုိယ္ကုိ ဖုံးလႊမ္းခဲ့ပါတယ္။
ေနာက္ လွံတစ္ေခ်ာင္းကုိ သူ႔လက္ထဲမွာ ကုိင္ထားရင္း ဆင္ေတြရဲ႕ပုံမွန္သြားေနတ့ဲ လမ္းေၾကာင္းကေန ဆင္ေတြကို ေစာင့္ေနပါတယ္။
ဆင္မ်ားဟာ လာျပီး ပေစၥကဗုဒၶတပါးနဲ႔ မွားကာ သူ႔ကုိ အရုိအေသေပးၾကပါတယ္။ လြယ္လြယ္ကူကူနဲ႔ သူတုိ႔ဟာ မုဆုိးရဲ႕ သားေကာင္ျဖစ္သြားပါတယ္။
ဒီနည္းနဲ႔ တစ္ေကာင္ျပီး တစ္ေကာင္ သူဟာ ဆင္မ်ားကုိ သတ္ပါတယ္။
အဖြဲ႔ထဲမွာ ဆင္တစ္ေကာင္အျဖစ္ ျပန္လည္ေမြးဖြားသူ ေဗာဓိသတၱ (ဘုရားျဖစ္မယ့္သူ)ဟာ ဆင္အုပ္စုရဲ႕ ေခါင္းေဆာင္ျဖစ္ပါတယ္။
သူ႔ဆင္အုပ္စု တစ္ဆတစ္ဆေလွ်ာ့ပါးတာကုိ သတိထားမိကာ စုံစမ္းဖုိ႔ဆုံးျဖတ္ျပီး သူဟာဆင္အုပ္စုရဲ႕ ေနာက္ဆုံးကေန လုိက္ပါတယ္။
သူဟာသတိထားမိတာေၾကာင့္ လွံကုိ ေရွာင္ႏုိင္ခဲ့ပါတယ္။
သူဟာ သူ႔ရဲ႕ႏွာေမာင္းနဲ႔ မုဆုိးကုိ ဖမ္းလုိက္ျပီး ေျမၾကီးမွာ ကုိင္ေပါက္မလုိ႔ဆဲဆဲမွာ။
ဒါေပမယ့္ သူဟာ သကၤန္းကုိ ျမင္တဲ့အခါ သူဟာလႊတ္လုိက္ျပီး မုဆုိးကုိ အသက္ခ်မ္းသာေပးလုိက္ပါတယ္။
သတ္ဖို႔ နဲ႔ ထုိကဲ့သုိ႔ ယုတ္မာေသာ အလုပ္တစ္ခုကုိ လြန္က်ဴးဖုိ႔ အတြက္ သကၤန္းဖုံးလႊမ္းမွဳေအာက္မွာ(သကၤန္းဝတ္ျပီး) ၾကိဳးစားျခင္းဟာ မုဆုိးရဲ႕ အမွားျဖစ္ပါတယ္။
မုဆုိးဟာ သကၤန္းကုိ မဝတ္သင့္ပါဘူး။
ဒီဇာတ္ေတာ္ကုိ ထုတ္ေဖာ္မိန္႔ၾကားျခင္းျဖင့္ ေဒဝဒတ္ဟာ ဘဝတစ္ခုမွာပင္ သကၤန္းကုိ လြဲမွားစြာ အသုံးျပဳခဲ့ပုံကုိ ဗုဒၶက ရွင္းျပပါတယ္။
Anikkasāvo kāsāvaṁ
Yo votthaṁ paridahessati
Apeto dama saccena
Nasokāsāvam arahati 9
Yoca vantakasāv’ assa
Silesu susamāhito
Upeto dama saccena
Sa ve kāsāvam arahati 10
He wo is stained (with defilements) without self-control and truthfulness, is not worthy of wearing the yellow robes. 9
He who is purged of all stained, is well-established in morals and endowed with self-cotrol and truth-fulness, is indeed worthy of the yellow robe. 10
1:7 Who is worthy to receive the yellow robe ?
Once, the two chief disciples, the venerable Sāriputta and Venerable Moggallāna, went from Sāvatthi to Rājagaha. There, the people of Rājagaha invited them, with the other bikkhus, to morning meal. On that occasion some hand over a very valuable piece of cloth to the organizer of the almsgiving ceremony. He instructed them to sell it should there be any shortage of found. If there was no shortage, there were to offer it to any one of the bhikkhus they considered deserving of it. It also happened to one of the monks. Since the two chief disciples visited Rājagaha only occasionally, the people though that it would be more appropriate to offer the cloth to Venerable Devadatta as he was a resident of Rājagaha. Thus they made the mistake of offering the cloth to Devadatta.
Devadatta promptly made the cloth into a robe and started wearing it. Then, acertain bikkhu form Rājagaha to Sāvatthi to pay homage to the Buddha, and told him about Devadatta and the robe. The Buddha then said that it was not first time that Devadatta was wearing robe that he did not deserve. The Buddha then related the following story:
Devadatta was an elephant hunter in one of his previous existences. At that time, in a certain forest, there lived a large number of elephants. One day, the hunter noticed that these elephants knelt down to a paccekabuddha on seeing him. Having observed that, the hunter stole the upper part of a yellow robe and covered his body and a hand with it. Then, holding a spear in his hand, he waited for the elephants on their usual route. The elephants came, and mistaking him for a piccekabuddha paid their respects and easily fell prey to the hunter. Thus, one by one, he killed the elephants.
The Bodhisatta( the Buddha-to-be ) who was born as an elephant in the group, was the leader of the herd. Noticing the dwindling number of his heard he decided to investigate and followed his herd at the end of the line. He was alert , and wss therefore able to evade the spear. He caught hold of hunter in his trunk and was about to dash him against the ground. When he saw the yellow robe however, he desisted and spared the life on hunter.
The hunter was wrong in trying to kill under cover of the yellow robe and for committing such an act of depravity. The hunter clearly should not have put on the yellow robe.
By revealing this story, the Buddha explained how Devadatta had misused the yellow robe even in one of his previous births.
စင္ၾကယ္မွဳဟာ သကၤန္းနဲ႔ထုိက္တန္တယ္ မစင္ၾကယ္မွဳဟာ သကၤန္းနဲ႔ မထုိက္တန္ဘူူး
အနိကၠာသာေဝါ ကာသာဝံ
ေယာဝတၳံ ပရိဒဟိႆတိ
အေပေတာဒမသေစၥန
နေသာကာသာဝ မရဟတိ ၉
ေယာ စ ဝႏၱကာသာဝႆ
သီေလသု သုသမာဟိေတာ
ဥေပေတာ ဒမသေစၥန
သေဝကာသာဝ မရဟတိ။ ၁၀
ကိေလသာအညစ္အေၾကး အစြန္းအထင္းရွိသူ၊
မိမိကုိယ္ကုိ ထိန္းခ်ဳပ္ႏုိင္မွဳ မရိွသူ၊
မွန္ကန္စြာေျပာဆုိမွဳ မရွိသူ အား
သကၤန္းကုိ ဝတ္ရုံျခင္းငွါ မထုိက္တန္။ ၉
ကိေလသာအညစ္အေၾကး အားလုံးကုိ သန္႔စင္ထားသူ၊
ကုိယ္က်င့္သီလကုိ ေကာင္းမြန္စြာ တည္ေဆာက္ထားသူ၊
မိမိကုိယ္ကုိ ထိန္းခ်ဳပ္မွဳနဲ႔ ျပည့္စုံသူ၊
မွန္ကန္စြာေျပာဆုိျခင္းရွိသူ အား
အမွန္စင္စစ္ သကၤန္းနဲ႔ထုိက္တန္၏။ ၁၀
၁း၇ ဘယ္သူ ဟာ သကၤန္းကုိ လက္ခံဖုိ႔ ထုိက္တန္သလဲ
တစ္ခါက အရွင္သာရိပုတၱရာ နဲ႕ အရွင္ေမာဂၢလာန တပည့္သာဝကၾကီး ၂ ပါးတုိ႔ဟာ သာဝတၳိကေန ရာဇျဂိဳဟ္ ကုိ သြားခဲ့တယ္။
အဲဒီမွာ ရာဇျဂိဳဟ္ျမိဳ႔သူျမိဳ႕သားေတြက အျခားရဟန္းမ်ားနဲ႔အတူ သူတုိ႔ကုိ အာရုဏ္ဆြမ္းအတြက္ ပင့္ဖိတ္ၾကတယ္။
အဲဒီအခ်ိန္က ဆြမ္းေကြ်းျခင္းအခမ္းအနား စီစဥ္သူကုိ တစ္ခ်ိဳ႕က အလြန္အဖုိးတန္တဲ့ အဝတ္အပုိင္းအစတစ္ခုကုိ လွဴၾကတယ္။
သူက ျပတ္လပ္တာတစ္စုံတစ္ခုေတြ႕ရင္ အဲဒါကုိ ေရာင္းဖုိ႔ မွာၾကားတယ္။
ျပတ္လပ္တာ မရွိရင္ အဲဒါနဲ႔ထုိက္တန္တယ္လုိ႔ သူတုိ႔ယူဆတဲ့ ရဟန္းတစ္ပါးကုိ ေပးလွဴရပါတယ္။
ျပတ္လပ္တာတစ္ခုမွ မရွိ လုိ႔ အဝတ္ကို ရဟန္းတစ္ပါး ေပးလွဴရဖုိ႔ အျဖစ္အပ်က္နဲ႔ၾကဳံပါတယ္။
တစ္ခါတစ္ရံမွသာ တပည့္အၾကီး ႏွစ္ပါးဟာ ရာဇျဂိဳဟ္ကို အလည္လာတာေၾကာင့္ ရာဇျဂိဳဟ္မွာ အျမဲေနတဲ့ အရွင္ေဒဝဒတ္ကုိ အဝတ္ လွဴဖုိ႔ ပုိသင့္ေလွ်ာ္လိမ့္မယ္လုိ႔ လူေတြက စဥ္းစားၾကပါတယ္။
သုိ႔ျဖင့္ သူတုိ႔ဟာ ရွင္ေဒဝဒတ္ကုိ အဝတ္ မွားလွဴမိပါတယ္။.
ေဒဝဒတ္ဟာ ခ်က္ခ်င္း အဝတ္စ ကုိ သကၤန္းခ်ဳပ္ျပီး စတင္ဝတ္ဆင္ပါတယ္။
ေနာက္ ရာဇျဂိဳဟ္ကေန သာဝတၳိကုိ ဗုဒၶကုိဖူးေမွ်ာ္ဖုိ႔သြားတဲ့ ရဟန္းတစ္ပါးက ေဒဝဒတ္ နဲ႔ သကၤန္းနဲ႔ ပတ္သက္လုိ႔ ဗုဒၶကုိ ေလွ်ာက္ပါတယ္။
ေနာက္ ဗုဒၶက ေဒဝဒတၱဟာ သူနဲ႔ မထုိက္တန္တဲ့သကၤန္းကုိ ဝတ္ရုံတာ ပထမအၾကိမ္ မဟုတ္ဘူးလုိ႔ မိန္႔ပါတယ္။
ေနာက္ ဗုဒၶက ေအာက္ပါဇာတ္လမ္းကုိ ျပန္ေျပာျပပါတယ္
လြန္ခဲ့တဲ့ ဘဝတစ္ခုမွာ ေဒဝဒတ္ဟာ ဆင္မုဆုိးတစ္ေယာက္ ျဖစ္ခဲ့တယ္။
အဲဒီအခ်ိန္မွာ ေတာအုပ္တစ္ခုမွာ ေနထုိင္တဲ့ ဆင္မ်ားရွိၾကပါတယ္။
တစ္ေန႔ ဆင္မ်ားဟာ ပေစၥကဗုဒၶ တစ္ပါးကုိ ျမင္ရင္ ဒူးေထာက္တယ္ဆုိတာကုိ မုဆုိးက သတိထားမိတယ္။
အဲဒါကုိ ေလ့လာရင္း မုဆုိးဟာ အေပၚဝတ္သကၤန္းကုိ ခုိးယူျပီး သူရဲ႕လက္နဲ႔ ခႏၶာကုိယ္ကုိ ဖုံးလႊမ္းခဲ့ပါတယ္။
ေနာက္ လွံတစ္ေခ်ာင္းကုိ သူ႔လက္ထဲမွာ ကုိင္ထားရင္း ဆင္ေတြရဲ႕ပုံမွန္သြားေနတ့ဲ လမ္းေၾကာင္းကေန ဆင္ေတြကို ေစာင့္ေနပါတယ္။
ဆင္မ်ားဟာ လာျပီး ပေစၥကဗုဒၶတပါးနဲ႔ မွားကာ သူ႔ကုိ အရုိအေသေပးၾကပါတယ္။ လြယ္လြယ္ကူကူနဲ႔ သူတုိ႔ဟာ မုဆုိးရဲ႕ သားေကာင္ျဖစ္သြားပါတယ္။
ဒီနည္းနဲ႔ တစ္ေကာင္ျပီး တစ္ေကာင္ သူဟာ ဆင္မ်ားကုိ သတ္ပါတယ္။
အဖြဲ႔ထဲမွာ ဆင္တစ္ေကာင္အျဖစ္ ျပန္လည္ေမြးဖြားသူ ေဗာဓိသတၱ (ဘုရားျဖစ္မယ့္သူ)ဟာ ဆင္အုပ္စုရဲ႕ ေခါင္းေဆာင္ျဖစ္ပါတယ္။
သူ႔ဆင္အုပ္စု တစ္ဆတစ္ဆေလွ်ာ့ပါးတာကုိ သတိထားမိကာ စုံစမ္းဖုိ႔ဆုံးျဖတ္ျပီး သူဟာဆင္အုပ္စုရဲ႕ ေနာက္ဆုံးကေန လုိက္ပါတယ္။
သူဟာသတိထားမိတာေၾကာင့္ လွံကုိ ေရွာင္ႏုိင္ခဲ့ပါတယ္။
သူဟာ သူ႔ရဲ႕ႏွာေမာင္းနဲ႔ မုဆုိးကုိ ဖမ္းလုိက္ျပီး ေျမၾကီးမွာ ကုိင္ေပါက္မလုိ႔ဆဲဆဲမွာ။
ဒါေပမယ့္ သူဟာ သကၤန္းကုိ ျမင္တဲ့အခါ သူဟာလႊတ္လုိက္ျပီး မုဆုိးကုိ အသက္ခ်မ္းသာေပးလုိက္ပါတယ္။
သတ္ဖို႔ နဲ႔ ထုိကဲ့သုိ႔ ယုတ္မာေသာ အလုပ္တစ္ခုကုိ လြန္က်ဴးဖုိ႔ အတြက္ သကၤန္းဖုံးလႊမ္းမွဳေအာက္မွာ(သကၤန္းဝတ္ျပီး) ၾကိဳးစားျခင္းဟာ မုဆုိးရဲ႕ အမွားျဖစ္ပါတယ္။
မုဆုိးဟာ သကၤန္းကုိ မဝတ္သင့္ပါဘူး။
ဒီဇာတ္ေတာ္ကုိ ထုတ္ေဖာ္မိန္႔ၾကားျခင္းျဖင့္ ေဒဝဒတ္ဟာ ဘဝတစ္ခုမွာပင္ သကၤန္းကုိ လြဲမွားစြာ အသုံးျပဳခဲ့ပုံကုိ ဗုဒၶက ရွင္းျပပါတယ္။
Friday, July 18, 2014
The Dhammapada ဓမၼပဒဘာသာျပန္ ၁း၆
THE WEAK SUCCUMB TO TEMPTATION BUT NOT THE STRONG
Subānupassiṁ viharantaṁ
Indriyesu asaṁvutaṁ
Bhojanamhi amattaññum
Kusitam hinaviriyaṁ
Taṁ ve pasahati māro
vātosakkaṁ’va dubalaṁ 7
Asubānupassiṁ viharantaṁ
Indriyesu susaṁvutaṁ
Bhojanamhi ca mattaññuṁ
Saddhaṁ āraddhaviriyaṁ
Taṁ ve na ppasahati māro
Vātoselaṁ’va pabbataṁ. 8
Whoever lives contemplating pleasant things,
With sences unrestrained, in food immoderate, indolent, inactive, him verily Māra overthrows, as the wind(overthrows) a weak three. 7
Whoever lives contemplating ‘ the Impurities’, with sences restrained, in food moderate, full of faith, full of sustained energy, him Māra over throws not, as the win (does not overthrow) a rocky mountain. 8
1:6 The fate of Māhākāla and Culakāla who become monks
Mahākāla and Culākāla were two merchant brothers. While travelling about selling their merchandise they had the opportunity to listen to a discourse given by the Buddha. After hearing the discourse Mahākāla became a bikkhu by convition while Cūlakāla also became abikkhu but with any faith.
Mahākā was serious in his meditation and diligenty meditated on decay and impermanence of the body at the cemetery. He finally gained insight and attained Arahanthood. Culakāla was not interested in spiritual development and was constantly thinking of sensual pleasures.
Later, The Buddha and his disciples, including the two brothers, happened to be staying in the forest of Simsapā. While staying there, the former wives of Cūlakāla invited the Buddha and his disciples to their house. Cūlakāla himself went ahead to prepare seating arrangements for the Buddha and his disciples. The former wives of cūlakāla manged to persuade him to return to a householder’s life.
The next day, the wife of elder of brother invited the Buddha and his disciples to their house hopping to do with Mahākāla what the wives of cūlakāla had done. After the meal they requested the Buddha to let Mahākāla remain to express appreciation ( Anumodanā). So the Buddha and the other Bhikkhus left leaving behind Mahākāla.
Arriving at the village gate the bhikkhus expressed their apprehension that Mahākāla would be persuaded by his former wives to leaves the order as had happened to Cūlakāla. To this, the Buddha replied that the two brothers were different. Culakāla, indulged in sensual pleasures and was weak minded.
Mahākāla,on the other hand, being free of sencual pleasures, was diligent, steadfast and strong in his faith in the Buddha, the Dhamma and the Sangha. The Buddha said the weak succumb to temptation but not the strong.
အားနည္းျခင္းဟာ အႏုိင္ယူမွဳကုိ ခံရႏုိင္ျပီး အားေကာင္းမွဳက အႏုိင္ယူမွဳကုိ မခံရႏုိင္
သုဘာႏုပႆႎ ဝိဟရႏၲံ, ဣႁႏၵိေယသု အသံဝုတံ။
ေဘာဇနမွိ စာမတၱညဳံ၊ ကုသီတံ ဟီနဝီရိယံ။
တံ ေဝ ပသဟတိ မာေရာ၊ ဝါေတာ ႐ုကၡံဝ ဒုဗၺလံ။ ၇
အသုဘာႏုပႆႎ ဝိဟရႏၲံ၊ဣႁႏၵိေယသု သုသံဝုတံ။
ေဘာဇနမွိ စ မတၱညဳံ၊သဒၶံ အာရဒၶဝီရိယံ။
တံ ေဝ နပၸသဟတိ မာေရာ, ဝါေတာ ေသလံဝ ပဗၺတံ။ ၈
သာယာဖြယ္ အရာမ်ားကုိ အာရုံျပဳစဥ္းစားရင္း ေနထုိင္သူ
ထိန္းသိမ္း၍ မႏုိင္ေသာ အာရုံမ်ား နဲ႔ ေနထုိင္သူ၊
အစားအေသာက္မွာ လြန္ၾကဴးသူ၊
ပ်င္းရိသူ လွဳပ္လွဳပ္ရွားရွား မရွိသူ၊
ေလသည္ အားနည္းေသာ သစ္ပင္ကုိ ႏွိပ္စက္ ဖ်က္ဆီးသကဲ့သုိ႔
ထုိသူကုိ မာရ္နတ္က ႏွိ္ပ္စက္ဖ်က္ဆီး၏။ ၇
မတင့္တယ္ျခင္းကုိ အာရုံျပဳရင္း ေနထုိင္သူ
ထိန္းသိမ္းေသာ အာရုံမ်ားနဲ႔ ေနထုိင္သူ
အစားအစာမွာ မလြန္ၾကဴးသူ
အျပည့္အဝ ယံုၾကည္မွဳရွိသူ
လုံ႔လစြမ္းအားျပည့္ဝသူ
ေလသည္ ေက်ာက္ေတာင္ကုိ မႏွိပ္စက္ မဖ်က္ဆီးႏုိင္သကဲ့သုိ႔
ထုိသူကုိ မာရ္နတ္က မႏွိပ္စက္ မဖ်က္ဆီးႏုိင္။ ၈
၁း၆ ရဟန္းျဖစ္လာၾကတဲ့ မဟာကာဠ နဲ႔ စူဠကာဠတုိ႔ရဲ႕ ကံၾကမၼာ
မဟာကာဠ နဲ႔ စူဠကာလတုိ႔ဟာ ကုန္သည္ညီအစ္ကုိ ႏွစ္ေယာက္ျဖစ္ၾကပါတယ္။
သူတုိ႔ကုန္ပစၥည္းမ်ား ေရာင္းျခင္းနဲ႕ပတ္သက္လုိ႔ လွည့္လည္သြားလာခုိက္
ဗုဒၶက ေပးတဲ့ တရားေဒသနာတစ္ခုကုိ နာၾကားဖုိ႔ သူတုိ႔ အခြင့္အေရးရခဲ့တယ္။
တရားနာၾကားျပီးတဲ့ေနာက္ မဟာကာဠဟာ ေစတနာျဖင့္ ရဟန္းတစ္ပါးျဖစ္လာတယ္။ ဒါေပမယ့္ စူဠကာဠ လည္း ယုံၾကည္မွဳ အနည္းငယ္နဲ႔ ရဟန္းျဖစ္လာတယ္။
မဟာကာဠဟာ ဝိပႆနာတရားကုိ ျပင္းျပင္းထန္ထန္ အားထုတ္ျပီး သုႆာန္မွာ ခႏၶာကုိယ္ရဲ႕ အုိမင္းမွဳ မျမဲမွဳ အေပၚ တရားကုိ စြဲစြဲျမဲျမဲ အားထုတ္ထားပါတယ္။
ေနာက္ဆုံး သူဟာ ထုိးထြင္းသိျမင္ႏုိင္စြမ္းေသာ ဥာဏ္ကုိ ရရွိျပီး ရဟႏၱာအျဖစ္သုိ႔ တက္ေရာက္ ခဲ့ပါတယ္။
စူဠကာဠဟာ ဝိပႆနာတရား အားထုတ္ရာမွာ စိိတ္ဝင္စားမွဳ မရွိပါဘူး။ သူဟာ အျမဲတမ္း သာယာဖြယ္ အာရုံမ်ားကုိ ေတြးေတာေနပါတယ္။
ေနာက္ေတာ့ ဗုဒၶ နဲ႔ ညီအစ္ကုိ ႏွစ္ေယာက္အပါအဝင္ ဗုဒၶရဲ႕တပည့္မ်ားဟာ သႎသပါေတာထဲမွာ ေနထုိင္ဖုိ႔ အေၾကာင္းဖန္လာခဲ့ပါတယ္။
အဲဒီမွာ ေနထုိင္စဥ္ စူဠကာဠရဲ႕ မယားေဟာင္းေတြက သူတုိ႔အိမ္ကုိ ဗုဒၶ နဲ႕ သူ႔ရဲ႕တပည့္မ်ားကုိ ပင့္ဖိတ္ပါတယ္။
ဗုဒၶ နဲ႔ ေနာက္ပါသံဃာမ်ား အတြက္ ေနရာထုိင္ခင္း စီစဥ္မွဳ ျပင္ဆင္ဖုိ႔ စူဠကာဠကုိယ္တုိင္ ဦးေဆာင္ သြားပါတယ္။
စူဠကာဠ ရဲ႕ မယားေဟာင္းမ်ားက သူ႔ကုိ အိမ္ရွင္ ရဲ႕ ဘဝကုိ ျပန္လာဖုိ႔ ဖ်ားေယာင္းရန္ စီစဥ္ၾကပါတယ္။
ေနာက္ေန႔ အစ္ကုိရဲ႕ မယားေဟာင္းက စူဠကာဠ မယားေဟာင္းမ်ား လုပ္ေဆာင္သလုိ မဟာကာဠ နဲ႔ လုပ္ေဆာင္ဖုိ႔ ေမွ်ာ္လင့္ရင္း သူတုိ႔အိမ္ကုိ ဗုဒၶ နဲ႔ ေနာက္ပါသံဃာမ်ားကုိ ပင့္ဖိတ္ပါတယ္။
ဆြမ္းစားျပီးေတာ့ ေက်းဇူးတင္ျခင္း (အႏုေမာဒနာ) ကုိ ေဖာ္ျပဖုိ႔ မဟာကာဠကုိ ခ်န္ထားရန္ သူတုိ႔က ဗုဒၶအထံမွာ ေတာင္းဆုိၾကတယ္။
ဒါေၾကာင့္ ဗုဒၶ နဲ႔ အျခား ဘိကၡဳမ်ားဟာ မဟာကာဠ ကုိ ေနာက္ခ်န္ထားခဲ့ကာ ထြက္ခြြါခဲ့ၾကတယ္။
ရြာတံခါးေပါက္ေရာက္လွ်င္ေရာက္ခ်င္း ဘိကၡဳမ်ားက စူဠကာဠ ျဖစ္ခဲ့သလုိ မဟာကာဠကုိ သာသနာမွ ထြက္ဖုိ႔ သူ႔ရဲ႕ မယားေဟာင္းမ်ားက ဖ်ားေယာင္းခံရဦးမယ္ ဆုိတဲ့ သူတုိ႔ရဲ႕ စိုးရိမ္
မွဳကုိ ေဖာ္ျပခ့ဲၾကပါတယ္။
ဒါေၾကာင့္ ညီအစ္ကုိ ႏွစ္ေယာက္ဟာ မတူၾကဘူးလုိ႔ ဗုဒၶက ရွင္းျပပါတယ္။
စူဠကာဠ ဟာ ကာမအာရုံမွာ ေမြ႔ေလ်ာ္ ျပီး အားနည္းတဲ့ စိတ္ ရွိတယ္။
ဒါ့အျပင္ ကာမအာရုံရဲ႕သာယာျခင္းမွ လြတ္ေျမာက္ျပီးျဖစ္တဲ့ မဟာကာဠ ဟာ ေလးနက္မွဳရွိတယ္၊တည္ၾကည္မွဳရွိတယ္။ ဗုဒၶ ဓမၼ သံဃ ယုံၾကည္မွဳမွာ သန္မာတယ္။
အားနည္းျခင္းဟာ ဖ်ားေယာင္းျခင္းကုိ ခံရျပီး အားေကာင္းမွဳဟာ ဖ်ားေယာင္းမွဳကုိ မခံရႏုိင္ဘူူး လုိ႔ ဗုဒၶက မိန္႔ပါတယ္။
Subānupassiṁ viharantaṁ
Indriyesu asaṁvutaṁ
Bhojanamhi amattaññum
Kusitam hinaviriyaṁ
Taṁ ve pasahati māro
vātosakkaṁ’va dubalaṁ 7
Asubānupassiṁ viharantaṁ
Indriyesu susaṁvutaṁ
Bhojanamhi ca mattaññuṁ
Saddhaṁ āraddhaviriyaṁ
Taṁ ve na ppasahati māro
Vātoselaṁ’va pabbataṁ. 8
Whoever lives contemplating pleasant things,
With sences unrestrained, in food immoderate, indolent, inactive, him verily Māra overthrows, as the wind(overthrows) a weak three. 7
Whoever lives contemplating ‘ the Impurities’, with sences restrained, in food moderate, full of faith, full of sustained energy, him Māra over throws not, as the win (does not overthrow) a rocky mountain. 8
1:6 The fate of Māhākāla and Culakāla who become monks
Mahākāla and Culākāla were two merchant brothers. While travelling about selling their merchandise they had the opportunity to listen to a discourse given by the Buddha. After hearing the discourse Mahākāla became a bikkhu by convition while Cūlakāla also became abikkhu but with any faith.
Mahākā was serious in his meditation and diligenty meditated on decay and impermanence of the body at the cemetery. He finally gained insight and attained Arahanthood. Culakāla was not interested in spiritual development and was constantly thinking of sensual pleasures.
Later, The Buddha and his disciples, including the two brothers, happened to be staying in the forest of Simsapā. While staying there, the former wives of Cūlakāla invited the Buddha and his disciples to their house. Cūlakāla himself went ahead to prepare seating arrangements for the Buddha and his disciples. The former wives of cūlakāla manged to persuade him to return to a householder’s life.
The next day, the wife of elder of brother invited the Buddha and his disciples to their house hopping to do with Mahākāla what the wives of cūlakāla had done. After the meal they requested the Buddha to let Mahākāla remain to express appreciation ( Anumodanā). So the Buddha and the other Bhikkhus left leaving behind Mahākāla.
Arriving at the village gate the bhikkhus expressed their apprehension that Mahākāla would be persuaded by his former wives to leaves the order as had happened to Cūlakāla. To this, the Buddha replied that the two brothers were different. Culakāla, indulged in sensual pleasures and was weak minded.
Mahākāla,on the other hand, being free of sencual pleasures, was diligent, steadfast and strong in his faith in the Buddha, the Dhamma and the Sangha. The Buddha said the weak succumb to temptation but not the strong.
အားနည္းျခင္းဟာ အႏုိင္ယူမွဳကုိ ခံရႏုိင္ျပီး အားေကာင္းမွဳက အႏုိင္ယူမွဳကုိ မခံရႏုိင္
သုဘာႏုပႆႎ ဝိဟရႏၲံ, ဣႁႏၵိေယသု အသံဝုတံ။
ေဘာဇနမွိ စာမတၱညဳံ၊ ကုသီတံ ဟီနဝီရိယံ။
တံ ေဝ ပသဟတိ မာေရာ၊ ဝါေတာ ႐ုကၡံဝ ဒုဗၺလံ။ ၇
အသုဘာႏုပႆႎ ဝိဟရႏၲံ၊ဣႁႏၵိေယသု သုသံဝုတံ။
ေဘာဇနမွိ စ မတၱညဳံ၊သဒၶံ အာရဒၶဝီရိယံ။
တံ ေဝ နပၸသဟတိ မာေရာ, ဝါေတာ ေသလံဝ ပဗၺတံ။ ၈
သာယာဖြယ္ အရာမ်ားကုိ အာရုံျပဳစဥ္းစားရင္း ေနထုိင္သူ
ထိန္းသိမ္း၍ မႏုိင္ေသာ အာရုံမ်ား နဲ႔ ေနထုိင္သူ၊
အစားအေသာက္မွာ လြန္ၾကဴးသူ၊
ပ်င္းရိသူ လွဳပ္လွဳပ္ရွားရွား မရွိသူ၊
ေလသည္ အားနည္းေသာ သစ္ပင္ကုိ ႏွိပ္စက္ ဖ်က္ဆီးသကဲ့သုိ႔
ထုိသူကုိ မာရ္နတ္က ႏွိ္ပ္စက္ဖ်က္ဆီး၏။ ၇
မတင့္တယ္ျခင္းကုိ အာရုံျပဳရင္း ေနထုိင္သူ
ထိန္းသိမ္းေသာ အာရုံမ်ားနဲ႔ ေနထုိင္သူ
အစားအစာမွာ မလြန္ၾကဴးသူ
အျပည့္အဝ ယံုၾကည္မွဳရွိသူ
လုံ႔လစြမ္းအားျပည့္ဝသူ
ေလသည္ ေက်ာက္ေတာင္ကုိ မႏွိပ္စက္ မဖ်က္ဆီးႏုိင္သကဲ့သုိ႔
ထုိသူကုိ မာရ္နတ္က မႏွိပ္စက္ မဖ်က္ဆီးႏုိင္။ ၈
၁း၆ ရဟန္းျဖစ္လာၾကတဲ့ မဟာကာဠ နဲ႔ စူဠကာဠတုိ႔ရဲ႕ ကံၾကမၼာ
မဟာကာဠ နဲ႔ စူဠကာလတုိ႔ဟာ ကုန္သည္ညီအစ္ကုိ ႏွစ္ေယာက္ျဖစ္ၾကပါတယ္။
သူတုိ႔ကုန္ပစၥည္းမ်ား ေရာင္းျခင္းနဲ႕ပတ္သက္လုိ႔ လွည့္လည္သြားလာခုိက္
ဗုဒၶက ေပးတဲ့ တရားေဒသနာတစ္ခုကုိ နာၾကားဖုိ႔ သူတုိ႔ အခြင့္အေရးရခဲ့တယ္။
တရားနာၾကားျပီးတဲ့ေနာက္ မဟာကာဠဟာ ေစတနာျဖင့္ ရဟန္းတစ္ပါးျဖစ္လာတယ္။ ဒါေပမယ့္ စူဠကာဠ လည္း ယုံၾကည္မွဳ အနည္းငယ္နဲ႔ ရဟန္းျဖစ္လာတယ္။
မဟာကာဠဟာ ဝိပႆနာတရားကုိ ျပင္းျပင္းထန္ထန္ အားထုတ္ျပီး သုႆာန္မွာ ခႏၶာကုိယ္ရဲ႕ အုိမင္းမွဳ မျမဲမွဳ အေပၚ တရားကုိ စြဲစြဲျမဲျမဲ အားထုတ္ထားပါတယ္။
ေနာက္ဆုံး သူဟာ ထုိးထြင္းသိျမင္ႏုိင္စြမ္းေသာ ဥာဏ္ကုိ ရရွိျပီး ရဟႏၱာအျဖစ္သုိ႔ တက္ေရာက္ ခဲ့ပါတယ္။
စူဠကာဠဟာ ဝိပႆနာတရား အားထုတ္ရာမွာ စိိတ္ဝင္စားမွဳ မရွိပါဘူး။ သူဟာ အျမဲတမ္း သာယာဖြယ္ အာရုံမ်ားကုိ ေတြးေတာေနပါတယ္။
ေနာက္ေတာ့ ဗုဒၶ နဲ႔ ညီအစ္ကုိ ႏွစ္ေယာက္အပါအဝင္ ဗုဒၶရဲ႕တပည့္မ်ားဟာ သႎသပါေတာထဲမွာ ေနထုိင္ဖုိ႔ အေၾကာင္းဖန္လာခဲ့ပါတယ္။
အဲဒီမွာ ေနထုိင္စဥ္ စူဠကာဠရဲ႕ မယားေဟာင္းေတြက သူတုိ႔အိမ္ကုိ ဗုဒၶ နဲ႕ သူ႔ရဲ႕တပည့္မ်ားကုိ ပင့္ဖိတ္ပါတယ္။
ဗုဒၶ နဲ႔ ေနာက္ပါသံဃာမ်ား အတြက္ ေနရာထုိင္ခင္း စီစဥ္မွဳ ျပင္ဆင္ဖုိ႔ စူဠကာဠကုိယ္တုိင္ ဦးေဆာင္ သြားပါတယ္။
စူဠကာဠ ရဲ႕ မယားေဟာင္းမ်ားက သူ႔ကုိ အိမ္ရွင္ ရဲ႕ ဘဝကုိ ျပန္လာဖုိ႔ ဖ်ားေယာင္းရန္ စီစဥ္ၾကပါတယ္။
ေနာက္ေန႔ အစ္ကုိရဲ႕ မယားေဟာင္းက စူဠကာဠ မယားေဟာင္းမ်ား လုပ္ေဆာင္သလုိ မဟာကာဠ နဲ႔ လုပ္ေဆာင္ဖုိ႔ ေမွ်ာ္လင့္ရင္း သူတုိ႔အိမ္ကုိ ဗုဒၶ နဲ႔ ေနာက္ပါသံဃာမ်ားကုိ ပင့္ဖိတ္ပါတယ္။
ဆြမ္းစားျပီးေတာ့ ေက်းဇူးတင္ျခင္း (အႏုေမာဒနာ) ကုိ ေဖာ္ျပဖုိ႔ မဟာကာဠကုိ ခ်န္ထားရန္ သူတုိ႔က ဗုဒၶအထံမွာ ေတာင္းဆုိၾကတယ္။
ဒါေၾကာင့္ ဗုဒၶ နဲ႔ အျခား ဘိကၡဳမ်ားဟာ မဟာကာဠ ကုိ ေနာက္ခ်န္ထားခဲ့ကာ ထြက္ခြြါခဲ့ၾကတယ္။
ရြာတံခါးေပါက္ေရာက္လွ်င္ေရာက္ခ်င္း ဘိကၡဳမ်ားက စူဠကာဠ ျဖစ္ခဲ့သလုိ မဟာကာဠကုိ သာသနာမွ ထြက္ဖုိ႔ သူ႔ရဲ႕ မယားေဟာင္းမ်ားက ဖ်ားေယာင္းခံရဦးမယ္ ဆုိတဲ့ သူတုိ႔ရဲ႕ စိုးရိမ္
မွဳကုိ ေဖာ္ျပခ့ဲၾကပါတယ္။
ဒါေၾကာင့္ ညီအစ္ကုိ ႏွစ္ေယာက္ဟာ မတူၾကဘူးလုိ႔ ဗုဒၶက ရွင္းျပပါတယ္။
စူဠကာဠ ဟာ ကာမအာရုံမွာ ေမြ႔ေလ်ာ္ ျပီး အားနည္းတဲ့ စိတ္ ရွိတယ္။
ဒါ့အျပင္ ကာမအာရုံရဲ႕သာယာျခင္းမွ လြတ္ေျမာက္ျပီးျဖစ္တဲ့ မဟာကာဠ ဟာ ေလးနက္မွဳရွိတယ္၊တည္ၾကည္မွဳရွိတယ္။ ဗုဒၶ ဓမၼ သံဃ ယုံၾကည္မွဳမွာ သန္မာတယ္။
အားနည္းျခင္းဟာ ဖ်ားေယာင္းျခင္းကုိ ခံရျပီး အားေကာင္းမွဳဟာ ဖ်ားေယာင္းမွဳကုိ မခံရႏုိင္ဘူူး လုိ႔ ဗုဒၶက မိန္႔ပါတယ္။
Friday, July 11, 2014
The Dhammapada ဓမၼပဒဘာသာျပန္ ၁း၅
QUARRELS CEASE
THROUGH RIGHT THINKING
Pare ca na vijānati
Mayametthayamāmase
Yesatattha vijānati
tatosammanti medhagā 6
The others know not that in this quarrel we perish;
those of them who realize it, have their quarrels calmed thereby. 6
1:5 The quarrelsome bhikkhus of Kosambi
A trivial incident led to an unfortunate dispute amongst the bhikkhu of kosambi. One group of followed the master of Vinaya and the other followed the teacher of Dhamma amd they were often quarreling among themselves. They did not even listen to the Buddha’s advice, but the Buddha knew that eventually they would realize their mistake.So he left them and went to spend the Vassa( the rainy season retread) all alone in the forest, where an elephant and a monkey attended to him.
The lay disciples of kosanbi, on learning the reason for the absence of the Buddha, refused to make offerings to the Bhikkhus. This made the latter realize their folly and a reconciliation took place. Still, the lay followers would not tread the monk as respectfully as they had done before, until they admitted that it was their fault that Buddha had left the vicinity. They were told to ask the pardon of the Buddha. But the Buddha was away and it was in the middle of vassa in misery and hardship.
At the end of Vassa, venerable Ānanda and many other bhikkus conveyed the mesasage to the Buddha and implored him to return assuring him that they had realized the error of their ways. In due course, the Buddha returned to the jetavana monastery in Sāvaththi. When the bikkhu saw the Buddha, they paid their respect and admitted their faults. The Buddha then admonished them that life is impermanent and therefore, they must stop their quarrels and not act as if they would never die.
ခုိက္ရန္ျဖစ္စရာ အေၾကာင္း
မွန္ကန္ေသာ အေတြးအျမင္ျဖစ္ေစျခင္း
ပေရ စ န ဝိဇာနႏၲိ, မယေမတၳ ယမာမေသ;။
ေယ စ တတၳ ဝိဇာနႏၲိ, တေတာ သမၼႏၲိ ေမဓဂါ။
ခုိက္ရန္ျငင္းခုံ ေနတဲ့ ငါတုိ႔ဟာ ေသၾကမယ္ လုိ႔ လူမိုက္တုိ႔က မသိၾက။
အဲဒါကုိ နားလည္တဲ့ သူမ်ားက ခုိက္ရန္ျငင္းခုံမွဳကုိ ေျပျငိမ္းႏုိင္ၾကတယ္။
၁း၅ သေဘာထားကြဲလြဲေသာ ေကာသမၺီ ရဟန္းမ်ား
အေရးမပါလွတဲ့ ျဖစ္ရပ္တစ္ခုက ေကာသမၺီရဟန္းမ်ား အၾကား ကံမေကာင္းေသာ သေဘာထားကြဲလြဲကုိ ဦးတည္ေစပါတယ္။
တစ္ဖြဲ႔က ဝိနည္းဓုိရ္ဆရာရဲ႕ ေနာက္လုိက္ျဖစ္ျပီး အျခားသူမ်ားက သုတၱႏၱဓရ ဆရာရဲ႕ ေနာက္လုိက္မ်ားျဖစ္ၾကပါတယ္။ သူတုိ႔အၾကားမွာ မၾကာခဏ သေဘာထားကြဲလြဲေနၾကပါတယ္။
သူတုိ႔ဟာ ဗုဒၶရဲ႕ အၾကံျပဳခ်က္ကုိေတာင္မွ နားမေထာင္ပါဘူး။ ေနာက္ဆုံး သူတို႔ရဲ႕ အမွားကုိ သူတုိ႔နားလည္ လာလိမ့္မယ္ လုိ႔ ဗုဒၶက သိပါတယ္။
ဒါေၾကာင့္ သူတုိ႔ကုိ ထားခဲ့ျပီး ေတာထဲမွာ တစ္ပါးတည္း ဝါကပ္ဖုိ႔ သြားခဲ့ပါတယ္။ ေတာထဲမွာ ေမ်ာက္နဲ႔ ဆင္က သူကုိ ကူညီပါတယ္။
ဗုဒၶမရွိျခင္း ရဲ႕ အေၾကာင္းရင္းကုိ သိၾကတဲ့ ေကာသမၺီဒါယကာ ဒါယကာမမ်ားဟာ ရဟန္းမ်ားကုိ ေပးလွဴဖုိ႕ ျငင္းဆုိၾကပါတယ္။
ဒါက ေနာက္ပုိင္းမွာ သူတုိ႔ရဲ႕ မုိ္က္မဲမွဳနဲ႕ ေျပလည္ျခင္းျဖင့္ ျငိမ္းခ်မ္းမွဳကုိ ျဖစ္ေစပါတယ္။
ဗုဒၶ အနီးဝန္းက်င္ ထြက္ခြြြါသြားတယ္ ဆုိတာ သူတုိ႕ရဲ႕ အျပစ္ျဖစ္တယ္ လုိ႔ သူတုိ႔ ဝန္မခံသည္အထိ အရင္ကသူတုိ႔ ျပဳလုပ္သည့္နည္းတူ ဒါယကာ ဒါယကာမမ်ားက ေလးစားမွဳျဖင့္ ရဟန္းမ်ားကုိ မဆက္ဆံၾက
ဗုဒၶကုိ ေတာင္းပန္စကား ဆုိဖုိ႔ သူတုိ႔ကုိ ေျပာၾကားၾကပါတယ္။
ဒါေပမယ့္ ဗုဒၶက အေဝးမွာ ရွိပါတယ္ ကံဆုိးျပီး ခက္ခက္ခဲခဲျဖစ္ခ်င္ေတာ့ ဝါတြင္းကာလ ျဖစ္ေနပါတယ္။
ဝါကြြ်တ္ေတာ့ အရွင္အာနႏၵာ နဲ႕ ရဟန္းမ်ားဟာ ဗုဒၶအထံ သတင္းစကားကုိ ေပးပုိ႔ျပီး သူတို႔ရဲ႕ နည္းလမ္းအမွားကုိ နားလည္ျပီ လုိ႔ အခုိင္အမာေျပာဆုိရင္း ျပန္လာဖုိ႔ ဗုဒၶကုိ အႏူးအညြတ္ေတာင္းပန္ၾကပါတယ္။
ေနာက္ဆုံးေတာ့ ဗုဒၶဟာ သာဝတၳိက ေဇတဝန္ေက်ာင္းေတာ္ကုိ ျပန္လည္ ၾကြခဲ့ပါတယ္။
ရဟန္းမ်ားက ဗုဒၶကုိ ျမင္တဲ့အခါ သူတုိ႔ဟာ ရွိခုိးျပီး သူတုိ႔ျပီး သူတုိ႔ရဲ႕ အျပစ္မ်ားကုိ ဝန္ခံၾကပါတယ္။
ေနာက္ ဗုဒၶက ဘဝဆုိတာဟာ ခဏယာယီမွ်သာျဖစ္တယ္ မျမဲဘူးလုိ႔ သူတုိ႔ကုိ ဆုံးမ ပါတယ္ ဒါေၾကာင့္ သူတုိ႔ဟာ သူတုိ႔ရဲ႕ သေဘာထားကြဲလြဲမွဳမ်ားကုိ ရပ္တန္႔ျပီး သူတို႔ဟာ ဘယ္ေတာ့မွ မေသေတာ့ သလုိ မျပဳလုပ္ၾကေတာ့ပါဘူး။
THROUGH RIGHT THINKING
Pare ca na vijānati
Mayametthayamāmase
Yesatattha vijānati
tatosammanti medhagā 6
The others know not that in this quarrel we perish;
those of them who realize it, have their quarrels calmed thereby. 6
1:5 The quarrelsome bhikkhus of Kosambi
A trivial incident led to an unfortunate dispute amongst the bhikkhu of kosambi. One group of followed the master of Vinaya and the other followed the teacher of Dhamma amd they were often quarreling among themselves. They did not even listen to the Buddha’s advice, but the Buddha knew that eventually they would realize their mistake.So he left them and went to spend the Vassa( the rainy season retread) all alone in the forest, where an elephant and a monkey attended to him.
The lay disciples of kosanbi, on learning the reason for the absence of the Buddha, refused to make offerings to the Bhikkhus. This made the latter realize their folly and a reconciliation took place. Still, the lay followers would not tread the monk as respectfully as they had done before, until they admitted that it was their fault that Buddha had left the vicinity. They were told to ask the pardon of the Buddha. But the Buddha was away and it was in the middle of vassa in misery and hardship.
At the end of Vassa, venerable Ānanda and many other bhikkus conveyed the mesasage to the Buddha and implored him to return assuring him that they had realized the error of their ways. In due course, the Buddha returned to the jetavana monastery in Sāvaththi. When the bikkhu saw the Buddha, they paid their respect and admitted their faults. The Buddha then admonished them that life is impermanent and therefore, they must stop their quarrels and not act as if they would never die.
ခုိက္ရန္ျဖစ္စရာ အေၾကာင္း
မွန္ကန္ေသာ အေတြးအျမင္ျဖစ္ေစျခင္း
ပေရ စ န ဝိဇာနႏၲိ, မယေမတၳ ယမာမေသ;။
ေယ စ တတၳ ဝိဇာနႏၲိ, တေတာ သမၼႏၲိ ေမဓဂါ။
ခုိက္ရန္ျငင္းခုံ ေနတဲ့ ငါတုိ႔ဟာ ေသၾကမယ္ လုိ႔ လူမိုက္တုိ႔က မသိၾက။
အဲဒါကုိ နားလည္တဲ့ သူမ်ားက ခုိက္ရန္ျငင္းခုံမွဳကုိ ေျပျငိမ္းႏုိင္ၾကတယ္။
၁း၅ သေဘာထားကြဲလြဲေသာ ေကာသမၺီ ရဟန္းမ်ား
အေရးမပါလွတဲ့ ျဖစ္ရပ္တစ္ခုက ေကာသမၺီရဟန္းမ်ား အၾကား ကံမေကာင္းေသာ သေဘာထားကြဲလြဲကုိ ဦးတည္ေစပါတယ္။
တစ္ဖြဲ႔က ဝိနည္းဓုိရ္ဆရာရဲ႕ ေနာက္လုိက္ျဖစ္ျပီး အျခားသူမ်ားက သုတၱႏၱဓရ ဆရာရဲ႕ ေနာက္လုိက္မ်ားျဖစ္ၾကပါတယ္။ သူတုိ႔အၾကားမွာ မၾကာခဏ သေဘာထားကြဲလြဲေနၾကပါတယ္။
သူတုိ႔ဟာ ဗုဒၶရဲ႕ အၾကံျပဳခ်က္ကုိေတာင္မွ နားမေထာင္ပါဘူး။ ေနာက္ဆုံး သူတို႔ရဲ႕ အမွားကုိ သူတုိ႔နားလည္ လာလိမ့္မယ္ လုိ႔ ဗုဒၶက သိပါတယ္။
ဒါေၾကာင့္ သူတုိ႔ကုိ ထားခဲ့ျပီး ေတာထဲမွာ တစ္ပါးတည္း ဝါကပ္ဖုိ႔ သြားခဲ့ပါတယ္။ ေတာထဲမွာ ေမ်ာက္နဲ႔ ဆင္က သူကုိ ကူညီပါတယ္။
ဗုဒၶမရွိျခင္း ရဲ႕ အေၾကာင္းရင္းကုိ သိၾကတဲ့ ေကာသမၺီဒါယကာ ဒါယကာမမ်ားဟာ ရဟန္းမ်ားကုိ ေပးလွဴဖုိ႕ ျငင္းဆုိၾကပါတယ္။
ဒါက ေနာက္ပုိင္းမွာ သူတုိ႔ရဲ႕ မုိ္က္မဲမွဳနဲ႕ ေျပလည္ျခင္းျဖင့္ ျငိမ္းခ်မ္းမွဳကုိ ျဖစ္ေစပါတယ္။
ဗုဒၶ အနီးဝန္းက်င္ ထြက္ခြြြါသြားတယ္ ဆုိတာ သူတုိ႕ရဲ႕ အျပစ္ျဖစ္တယ္ လုိ႔ သူတုိ႔ ဝန္မခံသည္အထိ အရင္ကသူတုိ႔ ျပဳလုပ္သည့္နည္းတူ ဒါယကာ ဒါယကာမမ်ားက ေလးစားမွဳျဖင့္ ရဟန္းမ်ားကုိ မဆက္ဆံၾက
ဗုဒၶကုိ ေတာင္းပန္စကား ဆုိဖုိ႔ သူတုိ႔ကုိ ေျပာၾကားၾကပါတယ္။
ဒါေပမယ့္ ဗုဒၶက အေဝးမွာ ရွိပါတယ္ ကံဆုိးျပီး ခက္ခက္ခဲခဲျဖစ္ခ်င္ေတာ့ ဝါတြင္းကာလ ျဖစ္ေနပါတယ္။
ဝါကြြ်တ္ေတာ့ အရွင္အာနႏၵာ နဲ႕ ရဟန္းမ်ားဟာ ဗုဒၶအထံ သတင္းစကားကုိ ေပးပုိ႔ျပီး သူတို႔ရဲ႕ နည္းလမ္းအမွားကုိ နားလည္ျပီ လုိ႔ အခုိင္အမာေျပာဆုိရင္း ျပန္လာဖုိ႔ ဗုဒၶကုိ အႏူးအညြတ္ေတာင္းပန္ၾကပါတယ္။
ေနာက္ဆုံးေတာ့ ဗုဒၶဟာ သာဝတၳိက ေဇတဝန္ေက်ာင္းေတာ္ကုိ ျပန္လည္ ၾကြခဲ့ပါတယ္။
ရဟန္းမ်ားက ဗုဒၶကုိ ျမင္တဲ့အခါ သူတုိ႔ဟာ ရွိခုိးျပီး သူတုိ႔ျပီး သူတုိ႔ရဲ႕ အျပစ္မ်ားကုိ ဝန္ခံၾကပါတယ္။
ေနာက္ ဗုဒၶက ဘဝဆုိတာဟာ ခဏယာယီမွ်သာျဖစ္တယ္ မျမဲဘူးလုိ႔ သူတုိ႔ကုိ ဆုံးမ ပါတယ္ ဒါေၾကာင့္ သူတုိ႔ဟာ သူတုိ႔ရဲ႕ သေဘာထားကြဲလြဲမွဳမ်ားကုိ ရပ္တန္႔ျပီး သူတို႔ဟာ ဘယ္ေတာ့မွ မေသေတာ့ သလုိ မျပဳလုပ္ၾကေတာ့ပါဘူး။
Thursday, July 10, 2014
The Dhammapada ဓမၼပဒ ဘာသာျပန္ ၁း၄
ANGER IS CONQUERED BY LOVE
Nahi verena verāni sammamti’dha kudāsanaṁ
Averena ca sammanti esa dhammo sanantano 5
Hatreds never cease through hatred in this world;
Thought love alone they cease. This is an eternal law.
1:4 The bitter feud through various existences (Kāla Yakkhini)
Once there lived a householder, whose wife was barren. Being unable to bear a child and afraid that she would be mistreated by her husband and her mother-in-law, she herself selected and arranged for her husband and her to marry another woman. But on two occasions, as soon as she knew the second wife was pregnant, the barren wife gave her food mixed with drugs causing her to have miscarriages. On the third pregnancy, the fruitful wife kept it to herself without information the barren wife. But when the latter came to know about it, she again caused an abortion. Eventually the second wife died in childbird. Before her death, the unfortunate woman was filled with hatred and vowed vengeance on the barren wife and her future offspring. Thus the feud started.
Among their later existence the two were reborn as a hen a cat; a doe a leopardess; and finally as a daughter of a nobleman in Sāvatti and ogress. One day the demon (kāla Yakkhini) was in hot pursuit of the nobleman’s daughter and her baby. When the lady heard that the Buddha was giving a religious discourse at jetavana monastery, she fled to him and placed her son at his feet for protection. The demon was thus prevented from entering the monastery. She was later called in and both the lady and the ogress were admonished by the Buddha. The Buddha told them about their past feud as rival wives and how they had been harbouring hatred towards each other and killing each other’s offspring through their various lives. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill. Both realized their mistakes, and on the admonition of the Buddha, made their peace with each other. The Buddha then requested the woman to hand over her son to the ogress. Fearing for the safety of her son, she hesitated, but because of her devotion and confidence in the Enlightened One she handed over her son as directed.
The child was warmly received by the ogress. After kissing and caressing the child tenderly like her very own son, the ogress handed over the child back to his mother. As a result of this episode, there was much goodwill on both sides.
ေမတၱာက ေဒါသကုိ ေအာင္ႏုိင္တယ္
နဟိေဝေရန ေဝရာနိ သမႏၱိဓ ကုဒါစနံ
အေဝေရန စ သမႏၱိ ဧသဓေမၼာ သနႏၱေနာ ၅
ဤေလာကမွာ ေဒါသျဖင့္ ေဒါသကုိ မရပ္စဲႏုိ္င္
သုိ႔ေသာ္ ေဒါသကုိ ေမတၱာျဖင့္သာ ရပ္စဲႏုိင္၏။
ဒါဟာ ေရွးေဟာင္းဥပေဒသ တစ္ခုျဖစ္တယ္။ ၅
ဘဝမ်ားစြာတစ္ေလွ်ာက္လုံး နာၾကည္းတဲ့ ရန္ျငိဳးရန္စ ( ကာဠယကၡိနီ)
တစ္ခါက အိမ္ရွင္တစ္ေယာက္ရွိပါတယ္။ သူရဲ႕ဇနီးက ကေလးမရ အျမဳံမ ျဖစ္တယ္။
ကေလးေမြးမေပးႏုိင္ သူမရဲ႕ေယာက်္ား နဲ႔ ေယာကၡမ မ်ားက ႏွိပ္စက္မွာကုိ စုိးရိမ္ေသာေၾကာင့္ အျခားေသာ မိ္န္းမတစ္ေယာက္္နဲ႔ လက္ထပ္ဖုိ႔ သူမကုိယ္တုိင္ ေရြးခ်ယ္ျပီး သူမရဲ႕ ေယာက်္ား နဲ႔ ထုိအမိ်ဳးသမီး အတြက္ စီစဥ္ပါတယ္။
ဒါေပမယ့္ ႏွစ္ခါ မယားငယ္ ကုိယ္ဝန္ရွိတာကုိ သိလွ်င္သိျခင္း ျမဳံတဲ့ မယားၾကီးက မယားငယ္ကုိ ကုိယ္ဝန္ပ်က္က်ေစဖုိ႔ ေဆးနဲ႔ေရာထားတဲ့ အစားအစာကုိ ေပးပါတယ္။
တတိယ ကုိယ္ဝန္္ရေတာ့ ျဖစ္စဥ္ကုိသိတဲ့ မယားငယ္ဟာ ျမဳံတဲ့ မယားၾကီးကုိ (ကုိယ္ဝန္ရွိေၾကာင္း) သတင္းစကား မေျပာေတာ့ပဲ ကုိယ္တုိင္ပဲထိန္းသိမ္းပါတယ္။
ဒါေပမယ့္ ေနာက္ အဲဒါနဲ႔ပတ္သက္လုိ႔ သိလာတဲ့ အခါ သူမဟာ ေနာက္တစ္ၾကိမ္ ကုိယ္ဝန္ပ်က္က်မွဳ တစ္ခု ျဖစ္ျပန္ပါတယ္။
ေနာက္ဆုံးေတာ့ မယားငယ္ဟာ မီးမဖြားႏုိင္ပဲ ေသဆုံးခဲ့တယ္။
သူမ မေသဆုံးမီ ကံမေကာင္းေသာ အမ်ိဳးသမီးကုိ အမုန္းပြားျပီး အျမဳံမနဲ႕ အျမဳံမရဲ႕ ေနာက္ဘဝ သားသမီးမ်ားကုိ လက္တုံ႔ျပန္ဖုိ႔ အဓိ႒ာန္ျပဳပါတယ္။
ဒီကေန ရန္စဟာ စတင္ခဲ့ပါတယ္။
သူတို႔ရဲ႕ ေနာက္ဘဝကာလမ်ားမွာ ႏွစ္ေယာက္စလုံး ၾကက္မတစ္ေကာင္ ေၾကာင္တစ္ေကာင္ သမင္တစ္ေကာင္ က်ားသစ္တစ္ေကာင္ နဲ႔ ေနာက္ဆုံး သာဝတၳိျမိဳ႕မွာ ျမင့္ျမတ္သူရဲ႕ သမီးတစ္ေယာက္ ဘီလူးမတစ္ေယာက္ အျဖစ္ ျပန္လည္ေမြးဖြားၾကတယ္။
တစ္ေန႔ ဘီလူးမ (ကာဠယကၡိနီ) က ျမင့္ျမတ္သူရဲ႕ သမီးနဲ႕ သူမရဲ႕ကေလးကုိ အပူတျပင္း လုိက္ရွာပါတယ္။
ဗုဒၶေဇတဝန္ေက်ာင္းမွာ တရားေဟာေနတယ္ လုိ႔ အမိ်ဳးသမီးက ၾကားသိတဲ့အခါ သူမဟာ ဗုဒၶအထံ ထြက္ေျပးျပီး ကာကြယ္ဖုိ႔အတြက္ ဗုဒၶရဲ႕ေျခရင္းမွာ သူမရဲ႕သားကုိ ခ်ထားလုိက္ပါတယ္။
ဒီလုိျပဳလုပ္လုိက္ျခင္းေၾကာင့္ ဘီလူးမကုိ ေက်ာင္းအဝင္ဝမွာ တားဆီးခံရပါတယ္။
ေနာက္ေတာ့ သူမကုိ အထဲဝင္ဖုိ႔ ေခၚလုိက္ျပီး အမ်ိဳးသမီးနဲ႕ ဘီလူးမကုိ ဗုဒၶက တရားေဟာ ဆုံးမပါတယ္။
မယားျပိဳင္ျဖစ္တဲ့ သူတုိ႔ရဲ႕အတိတ္ဘဝ နဲ႔ တစ္ဦးကို တစ္ဦး အျပန္ျပန္အလွန္လွန္ အမုန္းအာဃာတ ထားၾက ျပီး ဘဝမ်ားစြာ တစ္ေလွ်ာက္လုံး တစ္ဦးရဲ႕ကေလးကုိ တစ္ဦးက သတ္ျဖတ္ပုံ တုိ႔နဲ႔ပတ္သက္လုိ႔ ဗုဒၶက သူတုိ႔ကုိ မိန္႔ၾကားပါတယ္။
အမုန္းတရားဟာ အမုန္းတရားကုိ ပုိမုိတုိးပြားျခင္း အေၾကာင္းျဖစ္ျပီး အဲဒါကုိ မိတ္ေဆြျဖစ္ျခင္း၊
နားလည္ျခင္း နဲ႔ ေကာင္းတာကုိျပဳလုပ္ျခင္း ျဖင့္ ရပ္စဲႏုိင္တယ္ ဆုိတာကုိ သူတုိ႔ကုိ နားလည္ေစပါတယ္။ သူတုိ႔ဟာ သူတုုိ႔ရဲ႕ အမွားကုိ နားလည္ျပီး ဗုဒၶက ဆုံးမျခင္းေၾကာင့္ သူတုိ႔ႏွစ္ဦး ျငိမ္းခ်မ္းမွဳ ရရွိသြားပါတယ္။
ေနာက္ ဗုဒၶက ကေလးငယ္ကုိ ဘီလူးမအထံ လက္လႊဲေျပာင္းေပးဖုိ႔ အမ်ိဳးသမီးကုိ ေတာင္းဆုိပါတယ္။
သူမရဲ႕ သား လုံျခဳံမွဳအတြက္ ေၾကာက္ျခင္းေၾကာင့္ သူမဟာ တုံ႔ဆုိင္းေနပါတယ္။ ဒါေပမယ့္ ဗုဒၶကုိ ေစတနာ နဲ႔ ယုံၾကည္မွဳ ရွိတာေၾကာင့္ သူမဟာ တုိက္ရုိက္ သူမရဲ႕သားကုိ လက္လႊဲေျပာင္းေပးလုိက္
ပါတယ္။
ဘီလူးမက ကေလးငယ္ကုိ ေႏြးေႏြးေထြးေထြးလက္ခံပါတယ္။
သူမရဲ႕ သားကဲ့သုိ႔ ၾကင္နာစြာ ေထြးပုိက္ျပီး နမ္းကာ ကေလးရဲ႕မိခင္အထံ ျပန္ေပးလုိက္ပါတယ္။
ဒီျဖစ္စဥ္ရဲ႕ ရလာဒ္အျဖစ္ ႏွစ္ဦးစလုံး ေကာင္းမွဳမ်ားစြာ ရရွိခဲ့ပါတယ္။
Nahi verena verāni sammamti’dha kudāsanaṁ
Averena ca sammanti esa dhammo sanantano 5
Hatreds never cease through hatred in this world;
Thought love alone they cease. This is an eternal law.
1:4 The bitter feud through various existences (Kāla Yakkhini)
Once there lived a householder, whose wife was barren. Being unable to bear a child and afraid that she would be mistreated by her husband and her mother-in-law, she herself selected and arranged for her husband and her to marry another woman. But on two occasions, as soon as she knew the second wife was pregnant, the barren wife gave her food mixed with drugs causing her to have miscarriages. On the third pregnancy, the fruitful wife kept it to herself without information the barren wife. But when the latter came to know about it, she again caused an abortion. Eventually the second wife died in childbird. Before her death, the unfortunate woman was filled with hatred and vowed vengeance on the barren wife and her future offspring. Thus the feud started.
Among their later existence the two were reborn as a hen a cat; a doe a leopardess; and finally as a daughter of a nobleman in Sāvatti and ogress. One day the demon (kāla Yakkhini) was in hot pursuit of the nobleman’s daughter and her baby. When the lady heard that the Buddha was giving a religious discourse at jetavana monastery, she fled to him and placed her son at his feet for protection. The demon was thus prevented from entering the monastery. She was later called in and both the lady and the ogress were admonished by the Buddha. The Buddha told them about their past feud as rival wives and how they had been harbouring hatred towards each other and killing each other’s offspring through their various lives. They were made to see that hatred could only cause more hatred, and that it could only cease through friendship, understanding and goodwill. Both realized their mistakes, and on the admonition of the Buddha, made their peace with each other. The Buddha then requested the woman to hand over her son to the ogress. Fearing for the safety of her son, she hesitated, but because of her devotion and confidence in the Enlightened One she handed over her son as directed.
The child was warmly received by the ogress. After kissing and caressing the child tenderly like her very own son, the ogress handed over the child back to his mother. As a result of this episode, there was much goodwill on both sides.
ေမတၱာက ေဒါသကုိ ေအာင္ႏုိင္တယ္
နဟိေဝေရန ေဝရာနိ သမႏၱိဓ ကုဒါစနံ
အေဝေရန စ သမႏၱိ ဧသဓေမၼာ သနႏၱေနာ ၅
ဤေလာကမွာ ေဒါသျဖင့္ ေဒါသကုိ မရပ္စဲႏုိ္င္
သုိ႔ေသာ္ ေဒါသကုိ ေမတၱာျဖင့္သာ ရပ္စဲႏုိင္၏။
ဒါဟာ ေရွးေဟာင္းဥပေဒသ တစ္ခုျဖစ္တယ္။ ၅
ဘဝမ်ားစြာတစ္ေလွ်ာက္လုံး နာၾကည္းတဲ့ ရန္ျငိဳးရန္စ ( ကာဠယကၡိနီ)
တစ္ခါက အိမ္ရွင္တစ္ေယာက္ရွိပါတယ္။ သူရဲ႕ဇနီးက ကေလးမရ အျမဳံမ ျဖစ္တယ္။
ကေလးေမြးမေပးႏုိင္ သူမရဲ႕ေယာက်္ား နဲ႔ ေယာကၡမ မ်ားက ႏွိပ္စက္မွာကုိ စုိးရိမ္ေသာေၾကာင့္ အျခားေသာ မိ္န္းမတစ္ေယာက္္နဲ႔ လက္ထပ္ဖုိ႔ သူမကုိယ္တုိင္ ေရြးခ်ယ္ျပီး သူမရဲ႕ ေယာက်္ား နဲ႔ ထုိအမိ်ဳးသမီး အတြက္ စီစဥ္ပါတယ္။
ဒါေပမယ့္ ႏွစ္ခါ မယားငယ္ ကုိယ္ဝန္ရွိတာကုိ သိလွ်င္သိျခင္း ျမဳံတဲ့ မယားၾကီးက မယားငယ္ကုိ ကုိယ္ဝန္ပ်က္က်ေစဖုိ႔ ေဆးနဲ႔ေရာထားတဲ့ အစားအစာကုိ ေပးပါတယ္။
တတိယ ကုိယ္ဝန္္ရေတာ့ ျဖစ္စဥ္ကုိသိတဲ့ မယားငယ္ဟာ ျမဳံတဲ့ မယားၾကီးကုိ (ကုိယ္ဝန္ရွိေၾကာင္း) သတင္းစကား မေျပာေတာ့ပဲ ကုိယ္တုိင္ပဲထိန္းသိမ္းပါတယ္။
ဒါေပမယ့္ ေနာက္ အဲဒါနဲ႔ပတ္သက္လုိ႔ သိလာတဲ့ အခါ သူမဟာ ေနာက္တစ္ၾကိမ္ ကုိယ္ဝန္ပ်က္က်မွဳ တစ္ခု ျဖစ္ျပန္ပါတယ္။
ေနာက္ဆုံးေတာ့ မယားငယ္ဟာ မီးမဖြားႏုိင္ပဲ ေသဆုံးခဲ့တယ္။
သူမ မေသဆုံးမီ ကံမေကာင္းေသာ အမ်ိဳးသမီးကုိ အမုန္းပြားျပီး အျမဳံမနဲ႕ အျမဳံမရဲ႕ ေနာက္ဘဝ သားသမီးမ်ားကုိ လက္တုံ႔ျပန္ဖုိ႔ အဓိ႒ာန္ျပဳပါတယ္။
ဒီကေန ရန္စဟာ စတင္ခဲ့ပါတယ္။
သူတို႔ရဲ႕ ေနာက္ဘဝကာလမ်ားမွာ ႏွစ္ေယာက္စလုံး ၾကက္မတစ္ေကာင္ ေၾကာင္တစ္ေကာင္ သမင္တစ္ေကာင္ က်ားသစ္တစ္ေကာင္ နဲ႔ ေနာက္ဆုံး သာဝတၳိျမိဳ႕မွာ ျမင့္ျမတ္သူရဲ႕ သမီးတစ္ေယာက္ ဘီလူးမတစ္ေယာက္ အျဖစ္ ျပန္လည္ေမြးဖြားၾကတယ္။
တစ္ေန႔ ဘီလူးမ (ကာဠယကၡိနီ) က ျမင့္ျမတ္သူရဲ႕ သမီးနဲ႕ သူမရဲ႕ကေလးကုိ အပူတျပင္း လုိက္ရွာပါတယ္။
ဗုဒၶေဇတဝန္ေက်ာင္းမွာ တရားေဟာေနတယ္ လုိ႔ အမိ်ဳးသမီးက ၾကားသိတဲ့အခါ သူမဟာ ဗုဒၶအထံ ထြက္ေျပးျပီး ကာကြယ္ဖုိ႔အတြက္ ဗုဒၶရဲ႕ေျခရင္းမွာ သူမရဲ႕သားကုိ ခ်ထားလုိက္ပါတယ္။
ဒီလုိျပဳလုပ္လုိက္ျခင္းေၾကာင့္ ဘီလူးမကုိ ေက်ာင္းအဝင္ဝမွာ တားဆီးခံရပါတယ္။
ေနာက္ေတာ့ သူမကုိ အထဲဝင္ဖုိ႔ ေခၚလုိက္ျပီး အမ်ိဳးသမီးနဲ႕ ဘီလူးမကုိ ဗုဒၶက တရားေဟာ ဆုံးမပါတယ္။
မယားျပိဳင္ျဖစ္တဲ့ သူတုိ႔ရဲ႕အတိတ္ဘဝ နဲ႔ တစ္ဦးကို တစ္ဦး အျပန္ျပန္အလွန္လွန္ အမုန္းအာဃာတ ထားၾက ျပီး ဘဝမ်ားစြာ တစ္ေလွ်ာက္လုံး တစ္ဦးရဲ႕ကေလးကုိ တစ္ဦးက သတ္ျဖတ္ပုံ တုိ႔နဲ႔ပတ္သက္လုိ႔ ဗုဒၶက သူတုိ႔ကုိ မိန္႔ၾကားပါတယ္။
အမုန္းတရားဟာ အမုန္းတရားကုိ ပုိမုိတုိးပြားျခင္း အေၾကာင္းျဖစ္ျပီး အဲဒါကုိ မိတ္ေဆြျဖစ္ျခင္း၊
နားလည္ျခင္း နဲ႔ ေကာင္းတာကုိျပဳလုပ္ျခင္း ျဖင့္ ရပ္စဲႏုိင္တယ္ ဆုိတာကုိ သူတုိ႔ကုိ နားလည္ေစပါတယ္။ သူတုိ႔ဟာ သူတုုိ႔ရဲ႕ အမွားကုိ နားလည္ျပီး ဗုဒၶက ဆုံးမျခင္းေၾကာင့္ သူတုိ႔ႏွစ္ဦး ျငိမ္းခ်မ္းမွဳ ရရွိသြားပါတယ္။
ေနာက္ ဗုဒၶက ကေလးငယ္ကုိ ဘီလူးမအထံ လက္လႊဲေျပာင္းေပးဖုိ႔ အမ်ိဳးသမီးကုိ ေတာင္းဆုိပါတယ္။
သူမရဲ႕ သား လုံျခဳံမွဳအတြက္ ေၾကာက္ျခင္းေၾကာင့္ သူမဟာ တုံ႔ဆုိင္းေနပါတယ္။ ဒါေပမယ့္ ဗုဒၶကုိ ေစတနာ နဲ႔ ယုံၾကည္မွဳ ရွိတာေၾကာင့္ သူမဟာ တုိက္ရုိက္ သူမရဲ႕သားကုိ လက္လႊဲေျပာင္းေပးလုိက္
ပါတယ္။
ဘီလူးမက ကေလးငယ္ကုိ ေႏြးေႏြးေထြးေထြးလက္ခံပါတယ္။
သူမရဲ႕ သားကဲ့သုိ႔ ၾကင္နာစြာ ေထြးပုိက္ျပီး နမ္းကာ ကေလးရဲ႕မိခင္အထံ ျပန္ေပးလုိက္ပါတယ္။
ဒီျဖစ္စဥ္ရဲ႕ ရလာဒ္အျဖစ္ ႏွစ္ဦးစလုံး ေကာင္းမွဳမ်ားစြာ ရရွိခဲ့ပါတယ္။
Monday, July 7, 2014
The Dhammapada ဓမၼပဒ ဘာသာျပန္ ၁း၃
RETALIATION DOES NOT LEAD TO PEACE
Akkocchi maṁ avadhi maṁ
Ajini maṁ ahāsi me
Ye taṁ upanayhanti
Veraṁ tesaṁ na sammati 3
Acokkocchi maṁ avadhi maṁ
Ajini maṁ ahāsime
Ye taṁ na upanayhanti
Veraṁ tesūpasammati 4
`He abused me, he beat me, he defeated me, he robbed me,'
In those whose harbour such thoughts hatred is not appeased.
`He abused me, he beat me , je defeated me,' in those who do not harbour such thoughts hatred is appeased.
1:3 The old man who retaliated (Tissa)
Tissa, acousin of the buddha, had become a bhikkhu only in his old age. He liked to pose as a senior bhikkhu and was very pleased when visiting bhikkhu asked his permission to do some serve for him. On the other hand, he failed to pay due respect to the senior bhikkhus. Beside, he often quarrelled with the younger bukkhus. Should anyone rebuke him on account of his behaviour he would go complaining to the Buddha, weping, very much dissatisfied and very upset. The Buddha who understood the position advised Tissa to change his behaviour and not to habour thoughts of hatred against anyone for hatred could only be eradicated by not hatred against anyone for hatred could only be eradicayed by not harbouring hatred.
The Buddha said it was not the first time Tissa had been obstinated; he had also been 0bstinate in a previous life. The Buddha then revelated that in one of his past existences. Tissa had been an obstinate ascetic by the name of Devala. As a result of a misunderstanderstanding, he cursed a very holy religious teacher. In spite of the intervention and persuasion of the king to seek the pardon of the religious teacher, Devala refused to do so. Finally, the king had to physically force him to seek the pardon of the religious teacher.
လက္တုံျပန္ျခင္းဟာ ျငိမ္းခ်မ္းမွဳဆီ ဦးမတည္ႏုိင္
ငါ့ကုိ သူဆဲေရးခဲ့တယ္။
ငါ့ကုိ သူ ညွင္းဆဲခဲ့တယ္။
ငါ့ကုိ သူေအာင္သြားခဲ့တယ္။
ငါ့ရဲ႕ ဥစၥာကုိ ေဆာင္ယူခဲ့တယ္။
ထုိကဲ့သုိ႔ ရန္ျငိဳးထားသူအား
အမုန္းတရားသည္ မျငိမ္းႏုိင္။
ငါ့ကုိ သူဆဲေရးခဲ့တယ္။
ငါ့ကုိ သူ ညွင္းဆဲခဲ့တယ္။
ငါ့ကုိ သူေအာင္သြားခဲ့တယ္။
ငါ့ရဲ႕ ဥစၥာကုိ ေဆာင္ယူခဲ့တယ္။
ထုိကဲ့သုိ႔ ရန္ျငိဳးမထားသူအား
အမုန္းတရားသည္ ျငိမ္း၏။
တုံ႕ျပန္ေျပာဆုိသူ (တိႆ)
ဗုဒၶရဲ႕ တစ္ဝမ္းကြဲ ညီျဖစ္သူ တိႆ ဟာ သူ႔ရဲ႕အသက္အရြယ္ၾကီးမွသာ ရဟန္းတစ္ပါးျဖစ္လာခဲ့တယ္။
အလည္လာတဲ့ရဟန္းမ်ားက သူ႔အတြက္ ဝတ္ၾကီးဝတ္ငယ္ ျပဳလုပ္ေပးဖုိ႔ သူ႔ရဲ႕ခြင့္ျပဳမွဳကို ေမးတဲ့အခါ သူဟာ သိကၡာၾကီး ရဟန္းတစ္ပါးကဲ့သုိ႔ ဟန္ေဆာင္တာကုိ ႏွစ္သက္ ျပီး သာယာပါတယ္။
ဒါ့အျပင္ သူဟာ သိကၡာၾကီးတဲ့ ရဟန္းမ်ားကုိ အရုိအေသ ေပးရန္ ပ်က္ကြက္ပါတယ္။
ဒါ့အျပင္ သူဟာ ရဟန္းငယ္မ်ားနဲ႕ မၾကာခဏ ရန္ျဖစ္ပါတယ္။
တစ္စုံတစ္ေယာက္က သူ႔ရဲ႕ အျပဳအမူအတြက္ အျပစ္ျပေျပာဆုိတဲ့အခါ သူဟာငုိေၾကြးရင္း အလြန္ အလြန္အမင္း မေက်မနပ္ အလြန္ဝမ္းနည္းလွ်က္ ဗုဒၶအထံသြားကာ တုိင္ၾကားပါတယ္။
အေျခအေနကုိ နားလည္သေဘာေပါက္တဲ့ ဗုဒၶက သူ႔ရဲ႕အျပဳအမူမ်ားကုိ ေျပာင္းလဲဖုိ႔ နဲ႕
ဆန္႔က်င္သူကုိ အမုန္းမပြားျခင္းျဖင့္ အမုန္းတရားကုိ ေအာင္ႏုိင္သည့္အတြက္၊ အမုန္းရန္ျငိဳးမရွိျခင္းျဖင့္ အမုန္းတရားတရားကုိ အျမစ္ျပတ္ေအာင္ႏုိင္သည့္အတြက္ အမုန္းပြားေသာ ဆန္႔က်င္သူဆုိတဲ့ အေတြးနဲ႔ ရန္ျငိဳးမထားဖုိ႕ အၾကံျပဳပါတယ္။
တိႆ ဆုိဆုံးမခက္ျခင္းဟာ ဒါ ပထမဆုံး အၾကိမ္မဟုတ္ဘူး ဘဝမ်ားစြာမွာ သူဟာ ဆုိဆုံးမခက္ခဲသူ ျဖစ္ခဲ့တယ္တယ္ လုိ႔ ဗုဒၶက မိန္႔ပါတယ္။
ထုိ႔ေနာက္ သူရဲ႕ လြန္ခဲ့တဲ့ ဘဝတစ္ခုကုိ ထုတ္ေဖာ္မိန္႕ၾကားပါတယ္။
တိႆဟာ ေဒဝလ နာမည္နဲံ ဆုိဆုံးမခက္ခဲတဲ့ ရေသ့တစ္ပါး ျဖစ္ဖူးတယ္။
အယူမွားကုိ စြဲကုိင္ရပ္တည္တဲ့ ရလာဒ္အျဖစ္ သူဟာ ျမင့္ျမတ္တဲ့ ဘာသာေရး ဆရာတစ္ေယာက္ကုိ ဆဲေရးတယ္။
ဘာသာေရးဆရာက ခြင့္လႊတ္ျခင္းကုိ ၾကိဳးပမ္းဖုိ႔ (ကန္ေတာ့ဖုိ႔) ရွင္ဘုရင္က ၾကားဝင္ေစ့စပ္ တုိက္တြန္းလင့္ကစား ေဒဝလဟာ အဲဒီလုိလုပ္ဖုိ႔ ျငင္းဆုိခဲ့ပါတယ္။
ေနာက္ဆုံးမွာ ရွင္ဘုရင္က ဘာသာဆရာေရးဆရာ ရဲ႕ ခြင့္လႊတ္မွဳကုိ ၾကိဳးပမ္းဖုိ႔ (ကန္ေတာ့ဖုိ႔) ကုိယ္ထိလက္ေရာက္ ဇြတ္အတင္းခုိင္းရပါတယ္။
Akkocchi maṁ avadhi maṁ
Ajini maṁ ahāsi me
Ye taṁ upanayhanti
Veraṁ tesaṁ na sammati 3
Acokkocchi maṁ avadhi maṁ
Ajini maṁ ahāsime
Ye taṁ na upanayhanti
Veraṁ tesūpasammati 4
`He abused me, he beat me, he defeated me, he robbed me,'
In those whose harbour such thoughts hatred is not appeased.
`He abused me, he beat me , je defeated me,' in those who do not harbour such thoughts hatred is appeased.
1:3 The old man who retaliated (Tissa)
Tissa, acousin of the buddha, had become a bhikkhu only in his old age. He liked to pose as a senior bhikkhu and was very pleased when visiting bhikkhu asked his permission to do some serve for him. On the other hand, he failed to pay due respect to the senior bhikkhus. Beside, he often quarrelled with the younger bukkhus. Should anyone rebuke him on account of his behaviour he would go complaining to the Buddha, weping, very much dissatisfied and very upset. The Buddha who understood the position advised Tissa to change his behaviour and not to habour thoughts of hatred against anyone for hatred could only be eradicated by not hatred against anyone for hatred could only be eradicayed by not harbouring hatred.
The Buddha said it was not the first time Tissa had been obstinated; he had also been 0bstinate in a previous life. The Buddha then revelated that in one of his past existences. Tissa had been an obstinate ascetic by the name of Devala. As a result of a misunderstanderstanding, he cursed a very holy religious teacher. In spite of the intervention and persuasion of the king to seek the pardon of the religious teacher, Devala refused to do so. Finally, the king had to physically force him to seek the pardon of the religious teacher.
လက္တုံျပန္ျခင္းဟာ ျငိမ္းခ်မ္းမွဳဆီ ဦးမတည္ႏုိင္
ငါ့ကုိ သူဆဲေရးခဲ့တယ္။
ငါ့ကုိ သူ ညွင္းဆဲခဲ့တယ္။
ငါ့ကုိ သူေအာင္သြားခဲ့တယ္။
ငါ့ရဲ႕ ဥစၥာကုိ ေဆာင္ယူခဲ့တယ္။
ထုိကဲ့သုိ႔ ရန္ျငိဳးထားသူအား
အမုန္းတရားသည္ မျငိမ္းႏုိင္။
ငါ့ကုိ သူဆဲေရးခဲ့တယ္။
ငါ့ကုိ သူ ညွင္းဆဲခဲ့တယ္။
ငါ့ကုိ သူေအာင္သြားခဲ့တယ္။
ငါ့ရဲ႕ ဥစၥာကုိ ေဆာင္ယူခဲ့တယ္။
ထုိကဲ့သုိ႔ ရန္ျငိဳးမထားသူအား
အမုန္းတရားသည္ ျငိမ္း၏။
တုံ႕ျပန္ေျပာဆုိသူ (တိႆ)
ဗုဒၶရဲ႕ တစ္ဝမ္းကြဲ ညီျဖစ္သူ တိႆ ဟာ သူ႔ရဲ႕အသက္အရြယ္ၾကီးမွသာ ရဟန္းတစ္ပါးျဖစ္လာခဲ့တယ္။
အလည္လာတဲ့ရဟန္းမ်ားက သူ႔အတြက္ ဝတ္ၾကီးဝတ္ငယ္ ျပဳလုပ္ေပးဖုိ႔ သူ႔ရဲ႕ခြင့္ျပဳမွဳကို ေမးတဲ့အခါ သူဟာ သိကၡာၾကီး ရဟန္းတစ္ပါးကဲ့သုိ႔ ဟန္ေဆာင္တာကုိ ႏွစ္သက္ ျပီး သာယာပါတယ္။
ဒါ့အျပင္ သူဟာ သိကၡာၾကီးတဲ့ ရဟန္းမ်ားကုိ အရုိအေသ ေပးရန္ ပ်က္ကြက္ပါတယ္။
ဒါ့အျပင္ သူဟာ ရဟန္းငယ္မ်ားနဲ႕ မၾကာခဏ ရန္ျဖစ္ပါတယ္။
တစ္စုံတစ္ေယာက္က သူ႔ရဲ႕ အျပဳအမူအတြက္ အျပစ္ျပေျပာဆုိတဲ့အခါ သူဟာငုိေၾကြးရင္း အလြန္ အလြန္အမင္း မေက်မနပ္ အလြန္ဝမ္းနည္းလွ်က္ ဗုဒၶအထံသြားကာ တုိင္ၾကားပါတယ္။
အေျခအေနကုိ နားလည္သေဘာေပါက္တဲ့ ဗုဒၶက သူ႔ရဲ႕အျပဳအမူမ်ားကုိ ေျပာင္းလဲဖုိ႔ နဲ႕
ဆန္႔က်င္သူကုိ အမုန္းမပြားျခင္းျဖင့္ အမုန္းတရားကုိ ေအာင္ႏုိင္သည့္အတြက္၊ အမုန္းရန္ျငိဳးမရွိျခင္းျဖင့္ အမုန္းတရားတရားကုိ အျမစ္ျပတ္ေအာင္ႏုိင္သည့္အတြက္ အမုန္းပြားေသာ ဆန္႔က်င္သူဆုိတဲ့ အေတြးနဲ႔ ရန္ျငိဳးမထားဖုိ႕ အၾကံျပဳပါတယ္။
တိႆ ဆုိဆုံးမခက္ျခင္းဟာ ဒါ ပထမဆုံး အၾကိမ္မဟုတ္ဘူး ဘဝမ်ားစြာမွာ သူဟာ ဆုိဆုံးမခက္ခဲသူ ျဖစ္ခဲ့တယ္တယ္ လုိ႔ ဗုဒၶက မိန္႔ပါတယ္။
ထုိ႔ေနာက္ သူရဲ႕ လြန္ခဲ့တဲ့ ဘဝတစ္ခုကုိ ထုတ္ေဖာ္မိန္႕ၾကားပါတယ္။
တိႆဟာ ေဒဝလ နာမည္နဲံ ဆုိဆုံးမခက္ခဲတဲ့ ရေသ့တစ္ပါး ျဖစ္ဖူးတယ္။
အယူမွားကုိ စြဲကုိင္ရပ္တည္တဲ့ ရလာဒ္အျဖစ္ သူဟာ ျမင့္ျမတ္တဲ့ ဘာသာေရး ဆရာတစ္ေယာက္ကုိ ဆဲေရးတယ္။
ဘာသာေရးဆရာက ခြင့္လႊတ္ျခင္းကုိ ၾကိဳးပမ္းဖုိ႔ (ကန္ေတာ့ဖုိ႔) ရွင္ဘုရင္က ၾကားဝင္ေစ့စပ္ တုိက္တြန္းလင့္ကစား ေဒဝလဟာ အဲဒီလုိလုပ္ဖုိ႔ ျငင္းဆုိခဲ့ပါတယ္။
ေနာက္ဆုံးမွာ ရွင္ဘုရင္က ဘာသာဆရာေရးဆရာ ရဲ႕ ခြင့္လႊတ္မွဳကုိ ၾကိဳးပမ္းဖုိ႔ (ကန္ေတာ့ဖုိ႔) ကုိယ္ထိလက္ေရာက္ ဇြတ္အတင္းခုိင္းရပါတယ္။
The Dhammapada ဓမၼပဒ ဘာသာျပန္ ၁း၂
GOOD GETS GOODS
Mnno pubbaṅgamā dhammā
Mano seṭṭhā manomayā
Manasā ce pasannena
Bāsati vā karotivā
Tatonaṁ sukhamanweti
Chāyaā va anapāyini. 2
Mind is the forerunner of (all good) states.
Mind is chief; mind-made are they. If one speaks or acts
With pure mind, because of that, happiness follows one,
even as one’s shadow that never leaves. 2
1;2 Why cry for the moon( Maṭṭha kunḍali)
Maṭṭha kunḍali was a young Brahmin, whose father was very stingy and never gave anything in charity. Even the gold ornamets for his only son where made by himself to save payment for workmanship. When his son was suffering from jaundice, no physician was consulted until it was too late.when he realized that his son was dying, he had the youth carried outside to the verandah so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep mediation of compassion, saw, in his Net of Knowledge, Maṭṭha kunḍali laying in the verandah. So when entering Sāvatti for almfood with his disciples, the Buddha sent forth a ray of light to attract the attention of youth, who was facing the interior of the house. The youth saw the Buddha. He was very weak and he could only profess his faith but he thereby gained some happiness. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tāvatimsa word.
From his celestial abode he saw his father mourning over him at the cemetery and appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tāvatimsa word and advised him to approach the Buddha, offer alms and listen to the Buddha’s sermon. The man did as he was told and after sermon, the question was brought up as to whether one could be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without practicing charity or ovserving the moral precepts. So the Buddha willed that Maṭṭha kunḍali should appear in person. Maṭṭha kunḍali appeared in his celestial glory and told them about his rebirth in the Tavatimsa word. Only then did the listeners become convinced that the young man had attained much glory by simply devoting his mind to the Buddha.
At the end of the discourse, the old man realized the Dhamma and donated most of his wealth to the cause of the Dhamma.
၁း၂ မေနာပုဗၺဂၤမာ ဓမၼာ
မေနာေသ႒ာ မေနာမယာ
မနာသာ ေစ ပသေႏၷန
ဘာသတိဝါ ကေရာတိဝါ
တေတာနံ သုခမေႏြတိ
ဆာယာဝ အႏုယာယိနီ။ ၂
စိတ္သည္ (ေကာင္းေသာ အရာ) အားလုံးတုိ႔၏ ေရွ႕သြားျဖစ္၏
စိတ္သည္ အၾကီးအကဲျဖစ္၏၊ စိတ္ျဖင့္ျပီးကုန္၏။
တစ္ဦးတစ္ေယာက္သည္ ေကာင္းေသာစိတ္ျဖင့္ ျပဳလုပ္၏၊ေျပာဆုိ၏။
ထုိသုိ႔ျပဳလုပ္ ေျပာဆုိျခင္းေၾကာင့္
အရိပ္သည္ အစဥ္လုိက္သကဲ့သုိ႔
ခ်မ္းသာျခင္းသည္ ထုိသူ၏ေနာက္သုိ႔ အစဥ္လုိက္၏။ ၂
လမင္းကုိ တမ္းတ၍ ငုိေၾကြးျခင္းအေၾကာင္း (မ႒ကု႑လီ)
မ႒ကု႑လီဟာ ျဗဟၼဏအမ်ိဳးသားငယ္ျဖစ္တယ္။ သူရဲ႕ဖခင္ဟာ ႏွေျမာတြန္႔တုိတယ္။ လွဴဒါန္းေပးကမ္းျခင္း လုံးဝမရွိဘူး။
သူ႔ရဲ႕သားအတြက္ ေရႊတန္းဆာကုိပင္ လုပ္ခကုိ ေျခြတာဖုိ႔ သူကုိယ္တုိင္ ျပဳလုပ္တယ္။
သူ႔ရဲ႕သားဟာ အသားဝါေရာဂါ ခံစားေနရတဲ့အခါ ေရာဂါမလြန္မီ ဘယ္ဆရာကုိမွ မပင့္ပါဘူး။
သူ႔ရဲ႕သား ေသေတာ့မယ္လုိ႔ သိတဲ့အခါ သူ႔အိမ္လာတဲ့လူေတြ သူ႔စည္းစိမ္ပစၥည္းမ်ားကုိ မျမင္ရေအာင္ သူက သားျဖစ္သူကုိ အျပင္ဝရန္တာမွာ ထုတ္ထားလုိက္တယ္။
ထုိေန႔မနက္က မဟာကရုဏာ သမာပတ္မွ ေစာစီးစြာထေတာ္မူတဲ့ ျမတ္ဗုဒၶက သူ႔ရဲ႕သမာပတ္မွာ ဝရန္တာမွာ လဲေလ်ာင္းေနတဲ့ မ႒ကု႑လီ ကုိ ျမင္တယ္။
ဒါ့ေၾကာင့္ သူ႔ရဲ႕တပည့္မ်ားနဲ႔အတူ ဆြမ္းခံဖုိ႔ သာဝတၳိျမိဳ႕ထဲ ဝင္တဲ့အခါ ဗုဒၶက အိမ္ရဲ႕အတြင္းပုိင္း ကုိ မ်က္ႏွာမူေနတဲ့ လူငယ္ရဲ႕ အာရုံစုိက္မွဳကုိ ရယူဖုိ႔ ေရာင္ျခည္ကုိ ပုိ႔လႊတ္လုိက္ပါတယ္။
လုလင္ငယ္က ဗုဒၶကုိ ျမင္တယ္။
သူဟာ အားနည္းျပီး သူဟာ သူ႔ရဲ႕သဒၶါတရားနဲ႕သာ ယုံၾကည္ႏုိင္ခဲ့တယ္ ဒါေပမယ့္ ဒီနည္းျဖင့္ သူဟာ ခ်မ္းသာမွဳကုိ ရခဲ့တယ္။
ဒါေပမယ့္ အဲဒါဟာ လုံေလာက္ပါတယ္။
ဗုဒၶကုိ ၾကည္ညိဳတဲ့ ႏွလုံးသားနဲ႔ သူေသတဲ့ အခါ သူဟာ တာဝတိ ံံသာ မွာ
ျပန္လည္ေမြးဖြားပါတယ္။
သူ႔ရဲ႕နတ္ျပည္ကေန သုႆာန္မွာ သူ႔ကုိ အေၾကာင္းျပဳျပီး ငုိေၾကြးေနတဲ့ သူ႔ရဲ႕ဖခင္ကုိ ျမင္ျပီး သူ႔ရဲ႕ဘဝေဟာင္းက အသြင္အတုိင္း ဖခင္အုိ ေရွ႕မွာ ေပၚလာပါတယ္။
သူက သူ႔ရဲ႕ဖခင္ကုိ တာဝတိ ံံသာ မွာ သူ႔ရဲ႕ ျပန္လည္ေမြးဖြားျခင္းနဲ႔ ပတ္သက္လုိ႔ ေျပာျပီး ဗုဒၶကုိ ဆည္းကပ္ဖုိ႔ ဆြမ္းလွဴဖုိ႔ ဗုဒၶရဲ႕တရားေတာ္ကုိ နာၾကားဖုိ႔ တုိက္တြန္းခဲ့ပါတယ္။
.ဖခင္ဟာ သူေျပာခဲ့တဲ့အတုိင္း ျပဳလုပ္ျပီး တရားနာၾကားျပီးတဲ့ေနာက္ ေပးလွဴျခင္း သုိ႔မဟုတ္ ကုိယ္က်င့္သီလကုိ ေစာင့္ထိမ္းျခင္း မရွိပဲ ဗုဒၶကုိ စိတ္အားျဖင့္ ၾကည္ညိဳရုံျဖင့္ တစ္စုံတစ္ေယာက္ဟာ နတ္ျပည္မွာ ျပန္လည္ေမြးဖြားျခင္း ျဖစ္ႏုိင္ မျဖစ္ႏုိင္ဆုိတဲ့ ေမးခြန္းကုိ ေမးျမန္းပါတယ္။
ဒါေၾကာင့္ ဗုဒၶက မ႒ကု႑လီ လူ႔အသြင္နဲ႔ ေပၚလာေစလုိ႔ ဆႏၵျပဳလုိက္တယ္။
မ႒ကု႑လီဟာ သူ႔ရဲ႕ နတ္ျပည္စည္းစိမ္း နဲ႔ ေပၚလာျပီး တာဝတိ ံံသာမွာ သူ႔ရဲ႕ ျပန္လည္ေမြးဖြားမွဳနဲ႔ ပတ္သက္လုိ႔ သူတုိ႔ကုိ ေျပာခဲ့ပါတယ္။
ထုိသုိ႔ ေျပာၾကားျပီးေနာက္ တရားနာသူမ်ားဟာ ဗုဒၶကုိ စိတ္ျဖင့္ ယုံၾကည္ရုံျဖင့္ လုလင္ငယ္ဟာ စည္းစိမ္းမ်ားစြာကုိ ရရွိတယ္ လုိ႔ ယုံၾကည္မွဳ ျဖစ္လာပါတယ္။
တရားေတာ္ ရဲ႕ အဆုံးမွာ ဖခင္ျဖစ္သူဟာ တရားေတာ္ကုိနားလည္ျပီး တရားေတာ္ကုိ နာၾကားရျခင္းေၾကာင့္ သူ႔ရဲ႕ စည္းစိမ္အမ်ားအျပားကုိ လွဴဒါန္းပါတယ္။
Mnno pubbaṅgamā dhammā
Mano seṭṭhā manomayā
Manasā ce pasannena
Bāsati vā karotivā
Tatonaṁ sukhamanweti
Chāyaā va anapāyini. 2
Mind is the forerunner of (all good) states.
Mind is chief; mind-made are they. If one speaks or acts
With pure mind, because of that, happiness follows one,
even as one’s shadow that never leaves. 2
1;2 Why cry for the moon( Maṭṭha kunḍali)
Maṭṭha kunḍali was a young Brahmin, whose father was very stingy and never gave anything in charity. Even the gold ornamets for his only son where made by himself to save payment for workmanship. When his son was suffering from jaundice, no physician was consulted until it was too late.when he realized that his son was dying, he had the youth carried outside to the verandah so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep mediation of compassion, saw, in his Net of Knowledge, Maṭṭha kunḍali laying in the verandah. So when entering Sāvatti for almfood with his disciples, the Buddha sent forth a ray of light to attract the attention of youth, who was facing the interior of the house. The youth saw the Buddha. He was very weak and he could only profess his faith but he thereby gained some happiness. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tāvatimsa word.
From his celestial abode he saw his father mourning over him at the cemetery and appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tāvatimsa word and advised him to approach the Buddha, offer alms and listen to the Buddha’s sermon. The man did as he was told and after sermon, the question was brought up as to whether one could be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without practicing charity or ovserving the moral precepts. So the Buddha willed that Maṭṭha kunḍali should appear in person. Maṭṭha kunḍali appeared in his celestial glory and told them about his rebirth in the Tavatimsa word. Only then did the listeners become convinced that the young man had attained much glory by simply devoting his mind to the Buddha.
At the end of the discourse, the old man realized the Dhamma and donated most of his wealth to the cause of the Dhamma.
၁း၂ မေနာပုဗၺဂၤမာ ဓမၼာ
မေနာေသ႒ာ မေနာမယာ
မနာသာ ေစ ပသေႏၷန
ဘာသတိဝါ ကေရာတိဝါ
တေတာနံ သုခမေႏြတိ
ဆာယာဝ အႏုယာယိနီ။ ၂
စိတ္သည္ (ေကာင္းေသာ အရာ) အားလုံးတုိ႔၏ ေရွ႕သြားျဖစ္၏
စိတ္သည္ အၾကီးအကဲျဖစ္၏၊ စိတ္ျဖင့္ျပီးကုန္၏။
တစ္ဦးတစ္ေယာက္သည္ ေကာင္းေသာစိတ္ျဖင့္ ျပဳလုပ္၏၊ေျပာဆုိ၏။
ထုိသုိ႔ျပဳလုပ္ ေျပာဆုိျခင္းေၾကာင့္
အရိပ္သည္ အစဥ္လုိက္သကဲ့သုိ႔
ခ်မ္းသာျခင္းသည္ ထုိသူ၏ေနာက္သုိ႔ အစဥ္လုိက္၏။ ၂
လမင္းကုိ တမ္းတ၍ ငုိေၾကြးျခင္းအေၾကာင္း (မ႒ကု႑လီ)
မ႒ကု႑လီဟာ ျဗဟၼဏအမ်ိဳးသားငယ္ျဖစ္တယ္။ သူရဲ႕ဖခင္ဟာ ႏွေျမာတြန္႔တုိတယ္။ လွဴဒါန္းေပးကမ္းျခင္း လုံးဝမရွိဘူး။
သူ႔ရဲ႕သားအတြက္ ေရႊတန္းဆာကုိပင္ လုပ္ခကုိ ေျခြတာဖုိ႔ သူကုိယ္တုိင္ ျပဳလုပ္တယ္။
သူ႔ရဲ႕သားဟာ အသားဝါေရာဂါ ခံစားေနရတဲ့အခါ ေရာဂါမလြန္မီ ဘယ္ဆရာကုိမွ မပင့္ပါဘူး။
သူ႔ရဲ႕သား ေသေတာ့မယ္လုိ႔ သိတဲ့အခါ သူ႔အိမ္လာတဲ့လူေတြ သူ႔စည္းစိမ္ပစၥည္းမ်ားကုိ မျမင္ရေအာင္ သူက သားျဖစ္သူကုိ အျပင္ဝရန္တာမွာ ထုတ္ထားလုိက္တယ္။
ထုိေန႔မနက္က မဟာကရုဏာ သမာပတ္မွ ေစာစီးစြာထေတာ္မူတဲ့ ျမတ္ဗုဒၶက သူ႔ရဲ႕သမာပတ္မွာ ဝရန္တာမွာ လဲေလ်ာင္းေနတဲ့ မ႒ကု႑လီ ကုိ ျမင္တယ္။
ဒါ့ေၾကာင့္ သူ႔ရဲ႕တပည့္မ်ားနဲ႔အတူ ဆြမ္းခံဖုိ႔ သာဝတၳိျမိဳ႕ထဲ ဝင္တဲ့အခါ ဗုဒၶက အိမ္ရဲ႕အတြင္းပုိင္း ကုိ မ်က္ႏွာမူေနတဲ့ လူငယ္ရဲ႕ အာရုံစုိက္မွဳကုိ ရယူဖုိ႔ ေရာင္ျခည္ကုိ ပုိ႔လႊတ္လုိက္ပါတယ္။
လုလင္ငယ္က ဗုဒၶကုိ ျမင္တယ္။
သူဟာ အားနည္းျပီး သူဟာ သူ႔ရဲ႕သဒၶါတရားနဲ႕သာ ယုံၾကည္ႏုိင္ခဲ့တယ္ ဒါေပမယ့္ ဒီနည္းျဖင့္ သူဟာ ခ်မ္းသာမွဳကုိ ရခဲ့တယ္။
ဒါေပမယ့္ အဲဒါဟာ လုံေလာက္ပါတယ္။
ဗုဒၶကုိ ၾကည္ညိဳတဲ့ ႏွလုံးသားနဲ႔ သူေသတဲ့ အခါ သူဟာ တာဝတိ ံံသာ မွာ
ျပန္လည္ေမြးဖြားပါတယ္။
သူ႔ရဲ႕နတ္ျပည္ကေန သုႆာန္မွာ သူ႔ကုိ အေၾကာင္းျပဳျပီး ငုိေၾကြးေနတဲ့ သူ႔ရဲ႕ဖခင္ကုိ ျမင္ျပီး သူ႔ရဲ႕ဘဝေဟာင္းက အသြင္အတုိင္း ဖခင္အုိ ေရွ႕မွာ ေပၚလာပါတယ္။
သူက သူ႔ရဲ႕ဖခင္ကုိ တာဝတိ ံံသာ မွာ သူ႔ရဲ႕ ျပန္လည္ေမြးဖြားျခင္းနဲ႔ ပတ္သက္လုိ႔ ေျပာျပီး ဗုဒၶကုိ ဆည္းကပ္ဖုိ႔ ဆြမ္းလွဴဖုိ႔ ဗုဒၶရဲ႕တရားေတာ္ကုိ နာၾကားဖုိ႔ တုိက္တြန္းခဲ့ပါတယ္။
.ဖခင္ဟာ သူေျပာခဲ့တဲ့အတုိင္း ျပဳလုပ္ျပီး တရားနာၾကားျပီးတဲ့ေနာက္ ေပးလွဴျခင္း သုိ႔မဟုတ္ ကုိယ္က်င့္သီလကုိ ေစာင့္ထိမ္းျခင္း မရွိပဲ ဗုဒၶကုိ စိတ္အားျဖင့္ ၾကည္ညိဳရုံျဖင့္ တစ္စုံတစ္ေယာက္ဟာ နတ္ျပည္မွာ ျပန္လည္ေမြးဖြားျခင္း ျဖစ္ႏုိင္ မျဖစ္ႏုိင္ဆုိတဲ့ ေမးခြန္းကုိ ေမးျမန္းပါတယ္။
ဒါေၾကာင့္ ဗုဒၶက မ႒ကု႑လီ လူ႔အသြင္နဲ႔ ေပၚလာေစလုိ႔ ဆႏၵျပဳလုိက္တယ္။
မ႒ကု႑လီဟာ သူ႔ရဲ႕ နတ္ျပည္စည္းစိမ္း နဲ႔ ေပၚလာျပီး တာဝတိ ံံသာမွာ သူ႔ရဲ႕ ျပန္လည္ေမြးဖြားမွဳနဲ႔ ပတ္သက္လုိ႔ သူတုိ႔ကုိ ေျပာခဲ့ပါတယ္။
ထုိသုိ႔ ေျပာၾကားျပီးေနာက္ တရားနာသူမ်ားဟာ ဗုဒၶကုိ စိတ္ျဖင့္ ယုံၾကည္ရုံျဖင့္ လုလင္ငယ္ဟာ စည္းစိမ္းမ်ားစြာကုိ ရရွိတယ္ လုိ႔ ယုံၾကည္မွဳ ျဖစ္လာပါတယ္။
တရားေတာ္ ရဲ႕ အဆုံးမွာ ဖခင္ျဖစ္သူဟာ တရားေတာ္ကုိနားလည္ျပီး တရားေတာ္ကုိ နာၾကားရျခင္းေၾကာင့္ သူ႔ရဲ႕ စည္းစိမ္အမ်ားအျပားကုိ လွဴဒါန္းပါတယ္။
Sunday, July 6, 2014
The Dhammapada ဓမၼပဒ ဘာသာျပန္ ၁း၁
The Dhammapada
YAMAKA VAGGA
The twin Verseve
EVIL BEGETS EVIL
Mano pubbaṅ gamā dhammā
Mano seṭṭhā manomayā
Manasā ce paduṭṭhena
Bāsati vā karoti vā
Tato naṁ dukkhamanweti
Cakkaṁ’va vahato padaṁ . 1
Mind is the forerunner of (all evil) states.
Mind is chief; mind-made are they.
If one speaks or acts with wicked mind,
because of that, suffering follows one,
Even as the wheel follows the hoof of the draught-ox. 1
ဓမၼပဒ
ယမကဝဂၢ
ႏွစ္ခုတစ္စုံ စာပုိဒ္မ်ား
မေကာင္းမွဳ ျပဳလုပ္က မေကာင္းမွဳ ရ
မေနာပုဗၺဂၤမာ ဓမၼာ
မေနာေသ႒ာ မေနာမယာ
မနသာ ေစ ပဒုေ႒န
ဘာသတိ ဝါ ကေရာတိဝါ
တေတာ နံ ဒုကၡမေႏြတိ
စကၠံဝ ဝဟေတာ ပဒံ
စိတ္သည္ (မေကာင္းမွဳ) အရာအားလုံးတုိ႔၏ ေရွ႕သြားျဖစ္၏
စိတ္သည္ အၾကီးအကဲျဖစ္၏၊ စိတ္ျဖင့္ျပီးကုန္၏။
တစ္ဦးတစ္ေယာက္သည္ မေကာင္းေသာစိတ္ျဖင့္ ျပဳလုပ္၏၊ေျပာဆုိ၏။
ထုိသုိ႔ျပဳလုပ္ ေျပာဆုိျခင္းေၾကာင့္
လွည္းကုိဆြဲေသာ ႏြား၏ ေျခရာေနာက္သုိ႔
လွည္းဘီးသည္ အစဥ္လုိက္သကဲ့သုိ႔
ဆင္းရဲမွဳ သည္ ထုိသူ၏ေနာက္သုိ႔ အစဥ္လုိက္၏။
1:1 An Arahant who had lost his eyesight (Cakkapāla)
One day, venerable cakkupala who blind came to pay Buddha at the jetavana monastery.
While he was pacing up and down in meditation, he accidentally stepped on some insects.
In the morning, some Bukkhu visiting him found the death insects.
They though ill of him and reported the matter to the Buddha.
When questioned by the Buddha whether they had seen Culapāla killing the insects, they answered in the negative.
The Buddha then admonished them, ‘just you had no seen him killing, so also he had not seen those living insects.
Besides, being an Arahant he had no intention of killing and was not guilty of committing an unwholesome act.’
On being asked why Cakkupāla was blind, the Buddha revealed the follwing story to explain the nature of Kammic effects.
Cakkupāla had been a physician in one of his existences.
Once, he had deliberately made a woman patient blind.
That woman had promised to become his servant together with children if her eyes were completely cured.
Fearing that she and her children would had to become servants, she lied to the physician.
She told him that her eyes were getting worse when, in fact, they were perfectly cured.
The physician knew she was deceiving him, so in revenge, he gave her another ointment which made her totally blind.
As a result of his evil deed the physician lost his eyesight many times in his later existences.
The Buddha then commented that an evil deed committed will follow the evildoer just like a wheel follows the hoof of the ox that bears the yoke.
မ်က္စိအျမင္ဆုံးရွဳံးသူ ရဟႏၱာ တစ္ပါး (စကၡဳပါလ)
တစ္ခါက မ်က္မျမင္ စကၡဳပါလမေထရ္ဟာ ေဇတဝန္ေက်ာင္းမွာ ရွိတဲ့ ဗုဒၶကုိ ဖူးေမွ်ာ္ဖုိ႔ လာခဲ့ပါတယ္။
သူဟာ စၾကၤ ံေလွ်ာက္ တရား အားထုတ္စဥ္ မေတာ္တဆ ပုိးမႊားမ်ားကုိ မေတာ္တဆ နင္းမိခဲ့တယ္။
မနက္ခင္းမွာ သူ႔အထံလာလည္တဲ့ရဟန္းအခ်ိဳ႕ဟာ ေသေနတဲ့ ပုိးမႊားမ်ား ကုိ ေတြ႔ခဲ့ပါတယ္။
သူတို႔က သူ႔ရဲ႕မေကာင္းမွဳလုိ႔ ေတြးေတာခဲ့ျပီး ဗုဒၶအထံ ဒီအေၾကာင္းအရာကုိ ေလွ်ာက္ၾကားခဲ့တယ္။
ဗုဒၶက စကၡဳပါလမေထရ္ ပုိးမႊားမ်ားသတ္ေနတာ သူတုိ႔ ျမင္ မျမင္ေမးျပီးတဲ့အခါ သူတုိ႔က မျမင္ေၾကာင္း ေျဖဆုိခဲ့တယ္။
ထုိ႔ေနာက္ သင္တုိ႔ဟာ သူ သတ္ေနတာကုိ မျမင္ၾကသလုိ သူကလည္း အသက္ရွိတဲ့ အဲဒီ ပုိးမႊားမ်ားကုိ မျမင္ၾကဘူး လုိ႔ ဗုဒၶက သူတုိ႔ကုိ ဆုံးမစကား ေျပာၾကားခဲ့ပါတယ္။
ဒါ့အျပင္ ရဟႏၱာတစ္ပါးျဖစ္တဲ့သူဟာ ေသေစျခင္းေစတနာ မရိွဘူး။ မေကာင္းမွဳ ျပဳလုပ္ျခင္းကုုိ ေစတနာျဖင့္ လြန္က်ဴးျခင္းမရွိဘူး။
စကၡဳပါလမေထရ္ဟာ ဘာေၾကာင့္ မ်က္စိမျမင္ရတာလဲလို႔ ေမးျမန္းျခင္းအေပၚ ကမၼအက်ိဳးဆက္ရဲ႕ သဘာဝကုိ ရွင္းျပဖုိ႔ ေအာက္ေဖာ္ျပပါ ျဖစ္စဥ္ကုိ ထုတ္ေဖာ္ေျပာၾကားခဲ့ပါတယ္။
တစ္ခုေသာဘဝမွာ စကၡဳပါလဟာ ေဆးဆရာတစ္ေယာက္ ျဖစ္ျပီးခဲ့တယ္။
တစ္ခါမွာ သူဟာ လူနာအမိ်ဳးသမီးတစ္ေယာက္ကုိ မ်က္စိမျမင္ေအာင္ တမင္သက္သက္ ျပဳလုပ္ျပီးခဲ့ျပီ။
သူမမ်က္စိကုိ ျပီးဆုံးေအာင္ ကုသခဲ့ရင္ အဲဒီ အမိ်ဳးသမီးဟာ ကေလးမ်ားနဲ႔ အတူ သူ႔ရဲ႕ကြ်န္ျဖစ္ဖုိ႔ ကတိျပဳခဲ့ျပီးျပီ။
သူမ နဲ႔ သူမရဲ႕ ကေလးမ်ား ကြ်န္မ်ား ျဖစ္ရမွာကုိ ေၾကာက္ျခင္းေၾကာင့္ သူမဟာ ေဆးဆရာကုိ လိမ္ေျပာခဲ့တယ္။
မ်က္စိမ်ားကုိ အျပည့္အစုံ ကုသခဲ့မည့္အစား သူမရဲ႕ မ်က္စိမ်ားဟာ ပုိဆုိးလာတယ္လုိ႔ သူမက သူ႔ကုိေျပာပါတယ္။
ေဆးဆရာကသူမဟာ သူ႔ကုိ လိမ္လည္ေနတယ္ဆုိတာ သိခဲ့တယ္။ လက္တုံံံ႔ျပန္လုိေသာေၾကာင့္ သူက သူမအား လုံးဝကန္းေစတဲ့ အျခားေဆးကုိ ေပးခဲ့ပါတယ္။
သူ႔ရဲ႕ မေကာင္းမွဳ အက်ိဳးရလာဒ္အျဖစ္ ေဆးဆရာဟာ သူ႔ရဲ႕ေနာက္ဆုံးဘဝအထိ အၾကိမ္မ်ားစြာ သူ႔ရဲ႕ အျမင္ ဆုံးရွဳံးခဲ့တယ္။
ထုိ႔ေနာက္ ဗုဒၶက လွည္းဘီးဟာ ထမ္းပုိးကုိထမ္းတဲ့ ႏြားရဲ႕ခြါေနာက္ကုိ လုိက္ပါသလုိ လြန္က်ဴးခဲ့တဲ့ မေကာင္းမွဳတစ္ခုဟာ မေကာင္းမွဳျပဳသူေနာက္ကုိ လုိက္လိမ့္မယ္လုိ႔ မွတ္ခ်က္ေပးခဲ့ပါတယ္။
(အဂၤလိပ္ဝါက်ေရးသားနည္းမ်ား ကုိ ေလ့လာေန၍ ျမန္မာဘာသာျပန္ကုိ ေခ်ာေမာေအာင္ ျပန္ဆုိျခင္းမျပဳပဲ အဂၤလိပ္ဝါက် အရွိအတိုင္း ျမန္မာျပန္ပါတယ္)
Saturday, July 5, 2014
ေက်ာက္စိမ္းေျမ ဘာသာျပန္ ေဆာင္းပါး Land of jade Hpakant, Myanmar Forces of Industry
Lit by the dim light of a candle, middlemen and handpickers gather in a village near a jade mine in Hpakant to smoke yaba, opium and heroin.A boom in Hpakant's population coincided with an exponential rise in opium production in Myanmar, the world's second-largest producer after Afghanistan. Its derivative, heroin, is cheap and widely available in Kachin State, and Hpakant's workforce seems to run on it.About half the handpickers use heroin, while others rely on opium or alcohol, said Tin Soe, 53, a jade trader and a local leader of the opposition National League for Democracy party. "It's very rare to find someone who doesn't do any of these," he said.Official figures on heroin use in Hpakant are hard to get. The few foreign aid workers operating in the area, mostly working with drug users, declined comment for fear of upsetting relations with the Myanmar government. But health workers say privately about 40 percent of injecting drug users in Hpakant are HIV positive - twice the national average.Drug use is so intrinsic to jade mining that "shooting galleries" operate openly in Hpakant, with workers often exchanging lumps of jade for hits of heroin.
7 JUL 2013.HPAKANT, MYANMAR. REUTERS/MINZAYAR
ဖားကန္႔ျမိဳ႕
ေက်ာက္မ်က္ရတနာတူးေဖာ္ေရး လုပ္ကြက္အနီးက ရြာတစ္ရြာမွာ မွိန္ပ်ပ် ဖေယာင္းတုိင္အလင္း
ေရာင္ေအာက္မွာ
ပြဲတုိက္သူ နဲ႔ ေရမေဆးသမားမ်ားဟာ ရာဘစိတ္ၾကြေဆး၊ဘိန္း နဲ႔ ဘိန္းျဖဴ သုံးစြဲဖုိ႔ စုေဝး
ေရာက္ရွိေနပါတယ္။
ဖားကန္႔လူဦးေရ စီးပြားေရးေကာင္းမြန္မွဳက အာဖဂန္နစၥတန္ျပီးရင္
ကမၻာမွာ ဒုတိယ ဘိန္းထုတ္လုပ္တဲ့ႏုိင္ငံဟာ ျမန္မာႏုိင္ငံျဖစ္တယ္ ဆုိတဲ့ အညႊန္းကိန္းနဲ႔
တစ္ထပ္တည္းက်ေနပါတယ္။ ကခ်င္ျပည္နယ္ နဲ႔ ဖားကန္႔ျမိဳ႔တုိ႔မွာ
ဘိန္းကုိ ေစ်းခ်ိဳခ်ိဳနဲ႔ အလြန္တကူ က်ယ္က်ယ္ျပန္႔ျပန္႔ ရႏုိင္တာေၾကာင့္ အလုပ္သမာအမ်ားစုဟာ
အဲဒီဘက္ကုိေရာက္ကုန္တာ ျဖစ္ႏုိင္ပါတယ္။ “ေရမေဆးရွာသူထက္ဝက္ေလာက္ဟာ ဘိန္းျဖဴကုိ သုံးစြဲၾကတယ္။
အျခားသူေတြက ဘိန္းနဲ႔ မူးရစ္ေဆးဝါး သုံးစြဲၾကတယ္။ ဒီမွာ အရက္မေသာက္ ဘိန္းျဖဴ နဲ႔ မူးယစ္ေဆးဝါး
မသုံးစြဲတဲ့သူ ျမင္ေတြ႔ရဖုိ႔ဆုိတာေတာ္
ေတာ္ ရွားပါတယ္။ဖားကန္႔မွာ မူးယစ္ေဆးဝါးသုံးစြဲသူ
တရားဝင္ခန္႔မွန္းေျပာဆုိဖုိ႔ဆုိတာ ခက္ခဲလွပါတယ္” လို႔ အသက္ ၅၃ ႏွစ္အရြယ္ အတုိက္အခံ အမ်ိဳးသားဒီမုိကေရစီအဖြဲ႔ခ်ဳပ္
ေဒသခံ ေခါင္းေဆာင္ ကုိတင္စုိးက
ေျပာပါတယ္။ ဒီမူးယစ္ေဆးဝါးသုံးစြဲသူမ်ားနဲ႔ အမ်ားစု
အလုပ္လုပ္ေနတဲ့ ဒီေဒသက ႏုိင္ငံျခားအကူအညီ အလုပ္သမားအနည္းစုဟာ ျမန္မာအစုိးရ နဲ႔ ဆက္ဆံရာမွာ
သတိထားေနရတာေၾကာင့္ ထင္ျမင္ခ်က္ သုံးသပ္ခ်က္မ်ားဟာ အားေပ်ာ့လွပါတယ္။ ဖားကန္႔မွာရွိိတဲ့
ေဆးထုိးအပ္နဲ႕ ဘိန္းကုိ အသုံးျပဳသူ ၄၀ ရာခုိက္ႏွဳန္းဟာ ထပ္ဆင့္ကူးစက္ခံရတဲ့ HIV positive မ်ားျဖစ္ျပီး၊တစ္ႏုိင္ငံလုံးရဲ႕ အတုိင္းအတာ
ရာခုိက္
ႏွဳန္းျဖစ္ပါတယ္။ အလုပ္သမားမ်ားဟာ ေက်ာက္ရွာလုိ႔ရတဲ့ေငြေတြကုိ ဘိန္းျဖဴသုံးစြဲဖုိ႔
မၾကာခဏ ေျပာင္းလဲ
ေနျခင္း နဲ႔ မူးယစ္ေဆးဝါး သုံးစြဲျခင္းဟာ ဖားကန္႔မွာ ပြင့္ပြင့္လင္းလင္းလုပ္ကုိ္ိင္ေနတဲ့ျပယုဂ္ျမင္ကြင္း
ေက်ာက္စိမ္းတြင္းက ပင္ကုုိယ္သဘာဝ ျဖစ္ပါတယ္။
ဂ်ဴလုိ္င္
၇ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Handpickers search for jade
as they clamber over piles of debris dumped by mining companies in Hpakant.
8 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
ဖားကန္႔
ေက်ာက္စိမ္းတူးေဖာ္ေရး ကုမၸဏီမ်ားက စြန္႔ပစ္ထားတဲ့ ေျမစာပုံေပၚ တက္ေရာက္ ေနတဲ့ ေရမေဆးသမားမ်ား
ဂ်ဴလုိ္င္
၈ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Men hack at the rubble as
they search for the precious stones.
7 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
အဖုိးတန္ေက်ာက္စိမ္းမ်ားကုိ
ရွာေဖြေနတဲ့ ေျမစာပုံေပၚက အမ်ိဳးသားမ်ား
ဂ်ဴလုိ္င္
၇ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Kyaw Myo Aung, a 17-year-old
handpicker, rests in his tent
at a jade mine.
7 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
ေက်ာက္စိမ္းလုပ္ကြက္ထဲက
တဲထဲမွာ အနားယူေနတဲ့ အသက္ ၁၇ ႏွစ္ အရြယ္ ေရမေဆးသမား ေက်ာ္မိ်ဳးေအာင္
ဂ်ဴလုိ္င္
၇ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Two men walk among the rubble
as they search for jade.
7 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
ေက်ာက္စိမ္းရွာဖုိ႔
ေျမစာပုံအၾကား လမ္းေလွ်ာက္လာတဲ့ လူႏွစ္ေယာက္
ဂ်ဴလုိ္င္
၇ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Traders inspect jade at a tea
shop in Lone Khin village.
8 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
လုံးခင္းရြာ လက္ဘက္ရည္ဆုိင္မွာ ေက်ာက္ကုန္သည္မ်ား
ေက်ာက္စိမ္းကုိ စစ္ေဆးၾကည့္ရွဳေနစဥ္
ဂ်ဴလုိ္င္
၈ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Traders inspect jade at a tea
shop in Lone Khin village.
8 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
လုံးခင္းရြာ လက္ဘက္ရည္ဆုိင္မွာ ေက်ာက္ကုန္သည္မ်ား
ေက်ာက္စိမ္းကုိ စစ္ေဆးၾကည့္ရွဳေနစဥ္
ဂ်ဴလုိ္င္
၈ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
A trader looks at huge lumps
of jade at Myanmar's 2011 Mid-Year Emporium for jade, gems and pearls.
24 DEC 2011.NAYPYITAW,
MYANMAR. REUTERS/SOE ZEYA
၂၀၁၁ ျမန္မာ့ေက်ာက္မ်က္ရတနာျပပြဲမွာ
ကုန္သည္မ်ားက ေက်ာက္စိမ္းတုံးၾကီးကုိ ၾကည့္ရွဳေနစဥ္
ဒီဇင္ဘာ
၂၄၊၂၀၁၁၊ေနျပည္ေတာ္၊ျမန္မာ၊ REUTER/စုိးေဇယ်ာ(SOEZEYA)
The green stones are
displayed at a market in Mandalay.
29 NOV 2011.MANDALAY,
MYANMAR. REUTERS/SOE ZEYA TUN
မႏၱေလး
ေစ်းတစ္ခုမွာ ေက်ာက္စိမ္းတုံးမ်ားကုိ ခင္းက်င္းျပသထားပုံ
ႏုိဝင္ဘာ
၂၉ ၊၂၀၁၁ ၊မႏၱေလး၊ျမန္မာ၊ REUTERS/စုိးေဇယ်ာထြန္း( SOEZEYATUN)
With their tools slung over
their shoulders, handpickers return from work.
7 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
ေက်ာက္ရွာရာမွာ အသုံးျပဳတဲ့ ၾကိယာမ်ားကုိ ပခုံးမွာ
စလြယ္သုိင္းလြယ္ကာ အလုပ္ကေနျပန္ၾကတဲ့ ေရမေဆးသမားမ်ား
ဂ်ဴလုိ္င္
၇ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Tin Tun (right), a 38-year-old
handpicker, sells the jade which he found after searching through the night at
a mine.
8 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
၃၈
ႏွစ္အရြယ္ ေရမေဆးရွာသူ တင္ထြန္း(ညာ)က ညကေက်ာက္စိမ္းလုပ္ကြက္ထဲမွာ ရရွိလာတဲ့ေက်ာက္စိမ္းကုိ
ေရာင္းေနပုံ
ဂ်ဴလုိ္င္
၈ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Traders wait for handpickers
and middlemen to inspect their goods on so-called "jade tables" at a
tea shop in Lone Khin village, in Hpakant township.
8 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
ဖားကန္႔ျမိဳ႔နယ္
လုံးခင္းရြာ လက္ဘက္ရည္ဆုိင္က ေက်ာက္ဝုိင္းလုိ႔ေခၚတဲ့ ေနရာမွာ ကုန္သည္မ်ားက ဝယ္ယူမယ့္ေက်ာက္မ်က္ရတနာမ်ားကုိ
ၾကည့္ရွဳဖုိ႔ ေရမေဆးသမားမ်ား နဲ႔ ပြဲတုိက္သူမ်ားကုိ ေစာင့္ေနစဥ္
ဂ်ဴလုိ္င္
၈ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)
Trucks and other machinery
stand parked in a company compound near a jade mine.
8 JUL 2013.HPAKANT, MYANMAR.
REUTERS/MINZAYAR
ေက်ာက္စိမ္းလုပ္ကြက္အနီး
ကုမၸဏီဝင္းထဲမွာ ရပ္နားထားတဲ့ ေျမသယ္ကားမ်ား နဲ႔ အျခားစက္ယႏၱရား
ဂ်ဴလုိ္င္
၈ ၊၂၀၁၃၊ဖားကန္႔၊ျမန္မာ၊ REUTERS/မင္းေဇယ်ာ(MINZAYAR)