Chapter 3 M.E

1

Chapter 3

�� К��A�� К��A�� К��A�� К��A�� ((((��) ) ) ) ��

1. Three tendencies to be avoided by kings -- from the Tesakuna Jātaka

While the Most Excellent, All-knowing Lord was living the religious life in the Jetavana

Monastery, advising all living creatures, men, spirits and brahmans on the good life, he gave the

following admonishment on staying firm in the law to King Kosala of Pasenadī:

�� !�A��К�� К �� К ��К ��"�#�� $%&��'( )��

�%� *�!��К+ �� , �-��#�� '.� ��/-К ��0К-�К�� ,�%�A ��

"�#�� %��1'�2…

That is to say: King Death does not make appointments for the time to die; no gifts or offerings

taken by King Death can win freedom from death. No one can fight against King Death. No one can

defeat him. All creatures come to no other end but to lie in death.

��3��4 �%��%�4AХ+��%��2 AХ+��AХ+К��%��6�#'��К�" ��2 ��Х��

�(�� %��%��6��3��4''�7��6��К��A �� 6 �К�� !�

A ��#��%� �� +�� 8 ��+ ��К�К��96

No ruler can order it that a particular man shall not die. There is only one Ruler who ordains that

no creature will avoid death, and so Death earns his title of King1.

��Х��%�� +�� К��A �� A'�� К� A'��2 �� !� A ��#��%�

��Х��К��(�� К ��4 ��3��4��К � ��%�96

Dealing with the impossibility of avoiding death, a moment of the Buddhuppāda (the age in

which a Buddha is born) states the law that anyone who has attained humanity must come to his death. In

times past before the Religion (sāsanā), there was no other law laid down to be observed but the law of

Death.

1 Ræjadhamma. 201

2

:��A�(��Х8� ��/;&�<�/�!�Х=, ��A�1'�К�� %�� EК��%��1'�2 �� ,

�%��%�6 ��+�� '�� A�Х �К��К(?�� 6

At a time when no organised Religion (sāsanā) existed, there was no one to expound any law with

authority, and those who wished to follow the law had to listen and follow what was told them by wise

birds and animals. In the Tesaku¼a Jātaka, in the forty-sixth nipāta, there is a description of hearing and

following such an omen and of the benefits won by doing so.

�� AХ� К ��(��'( �� 6 �� К��К+��4" �� %�

�% �� К��'@ �� К�� %�� Х#�� К+�4�" �� К ��4

AК+�&��+ �'( Х#' ��1��%� ��2 A�� К��" �� A�-��+�� '� �-�� К�=

* ��К�� %�6

It is told there how Brahmadatta, King of vāranasī (the future Ānanda, brother to the Lord), asked

the Owl Vessantarā (the future Sāriputtā) what a king must do to be a good king, and received the answer:

7��К�=* ��, %-� �A �3B A� �� =�-��%�К�� A'�� /��К�

A�� A� �� !C3 � �%�� Х��К�К�� %�4��%��%� �%��%�4A�DК��

��&��+�� %�� A��К�� 1��2

That is to say: One who is called a king, lord of the land, in administering his country must above

all restrain himself from false and deceitful speech, from wrath, from neglecting the country's concerns

for indulgence in shows and other sensual pleasures. He should govern the land following these three

rules. The Lord and other wise men have pronounced these three rules to be those to be followed by

kings.

�?��A��1'�� 0К-��%��%�К ��%��D��&� �К��(��A'� �E�К�

��+�� ХF(��?(�� 'К �К��%��К �� A�+К�7(К��Х��К��%��К �� 8(��)��

A�+ �A�� К �G�=�К�� Х#' �2 ��%��DК�� A��&��4�+ 4�Х��К��%��К �� '�

3

� 96 7��#�� К��' ��47��A�-�� К�� %��D��К��&� 96 7�� #��К�� 9К+��4!��

��2 )�� A'�� К ��%� � К��96

2. Truth for kings

��/ / / / I6I6I6I6 �� 'J �� 'J �� 'J �� 'J

There is no fertility in the lands of kings who do not keep faith and who lie. The land's

productiveness falls off by seven cubits from where men work in their fields and gardens.

К��'J ��%��К �� 'К �К�� "�� 9��# �%� ��O* ��

�?�? U?+ U��" �� A�� 9O* �%� A К��Х��'�� + К+96

Consequently the rice, paddy, vegetables and other tasty foods that are grown in these lands, the

medicinal such as oil, butter, honey, palm and cane sugars, and the three hot spices, and the animals that

have to live upon devitalized foods, all will suffer from many diseases.

7��К ��4 7��,��К�� К�� '��"��-��(К�'� A � � ��,�%��К ��

"-�7 ��+ ��%��7��+К��0К#�К �0��К�M��#��A'�� "��+��&��,�%��К �� O*

�� A � �К��' ��К�� !��%� A� � G��+ �� К��96

If medicines are given for these diseases, the medicines that are given will have sprung from

ground that has no virtue and so they will have no effect and many will die.

A� � G��1'�2 "�!��+��%�� O* �� К�� К��1'��(�� O* ��

"�К�� К ��4 ��+ К�� %�� + �96

Crops will fail and this will lead to difficulty in collecting taxes in full.

A�-�A3�#��1'��(�� К �4� �C�NAХ(��A�� К К�Х#�� + �'( ��6

4

Kings and rulers who thus cannot collect their taxes will be unable to pay enough to their

ministers, officers and soldiers to keep their cities secure. Ministers, officers and soldiers who are

inadequate for keeping their cities secure will be unable to perform their offices properly2. They will be

unable to frustrate their enemies and to defeat them.

AХ(��A�� A'��%� ��O��8�К��К��К�К��К�� +�&��КP ��#� К�A ��

��6�+�&��КP ��#� К�A �� O��8�К��К��К�К��%�A�DК��К ��(��'( �7��

" �� К�� '�� 3��'К�� Х#�96

Kings who lie are not people to be trusted - their reputation will be bad.

'К �� 2 ?�#�К%�� К �� К �' �Х��1'�96

Truly, not only will their kingdoms be lost, but earth will swallow up in the tomb kings who

speak untruly.

'��''��К � ��%��+К�'-��#� �К �� "�� '�-?��К�� +�&�%�6

It will never be believed that one who is given to falsehood in his words and his actions, who lies,

will turn away from the demerit of ill deeds, as the most Excellent Lord has said in the Dhammapada

scripture.

�� A�� Х �� A��&��Х �� "�� %� �%��%�4�К ��D� AК��

�� КU��4�%�� ?�#�К%��К ��К�� '( )�� %�N��/��Q�� (�� :��

� � ��%�6

Ekaµ dhammaµ atøtassa,

musāvādissa jantuno;

Viti¼¼a paralokassa,

natthi pāpaµ akāriyaµ3.

2 Jæ. A. V.118

3 Dh. II. 119

5

That is to say: One who speaks untruly, who dares to violate a single contract, is one who dares to defy

the next world - there is none among other creatures who would do such evil.

�� "�� '�Х�� 'J �� К�� (��К+O�!#4� � � �� (�� КК��%��

К+ ��!#4� � �� !�A � ��&!#4� �К ��DAК� �� %��%��6

This means that the one who dares to break his word and lie will boldly do it, not fearing to fall

into the ten states of evil and ill-doing4.

��'J ��?(�� '( �� "��!#4��%�AК��/�'��"?��(�� %��%�К��К К��

��&!#4� 4�%� ��…

A gāthā in the Sivirāja Jātaka in the twentieth nipāta5 spoken to King Sivirājā says that one who

breaks a promise to give is destined for hell, even though it was his own property:

К��?��U'J �'J%��К�� %�� %�"��A�-�2 ��)8�'J 'К ��+К��+�� 8�� К��%��

!-��!�* ��(�� !��0К-�К�� %�4G�7 К � …

Yo ve dassanti vatvāna,

adāne kurute mano;

pāpā pāpataro hoti,

sampatto yamasādhanaµ6.

That is to say: Whoever really has said "I shall pay" and has said this clearly, but intends in his mind not

to pay, is lower than the lowest. He is exceedingly low and is on his way to the admonishments of King

Yama in Hell.

4 D. III. 180

5

6 Jæ. A. IV. 406

6

A�К��%� EК��A�� 4A#4�� A�AХ+ �� "��A�-�2 �� A � , '��К��&�� A#4�

7��%� ?�� A К� A�(�� ?�� 1'�96 ?��9"�#�� 8��%�� К��

�� 4�%�6

In the Parābhava Sutta too there is:

Yo brāhmanaµ samanaµ vā,

aññaµvāpi va¼ibbakaµ;

musāvādena vañceti,

taµ parābhavato mukhaµ7.

That is to say: When a Brahman or a monk, or even a non-religious, asks for food, anyone who says "I

shall give it you" but deceives them with lies, is on his way to ruin.

�� )!��,�%�� A�К��%� �� '��К��%��К �� К��%��К �� 7��'��

� ��К��%��К �� ' �К��%��К �� OA#4 ��A#4��"��A�-� ��O��)8 �� !�/�1��4

��%�4' �96 ?��%�4' ��Х��%� 7��9 �+К�'-��Х��9 A�К ��%��6

For this reason, future Buddhas who have received the prophecy always shun lies and untruths.

7��К ��4 :�� "��Х��К�� ?��+ /��Х#A�-�� )�� A� �� %�

�� КU��КК��96

The reason for this is that they cannot be held back from their way to Enlightenment whether by

their own death, through the robbery of their property, through the violation of their children or the people

of their households, or through the drinking of liquor.

A)?��К ��4�%��… ��9A�К�К��Х��U'J К��Х��Х�� ? � A�� К��'�� Х��

��%�A�К�К�� К�' ��Х��%� )�� A�1'�К�� '��К��6

7 Sn.295

7

Expressed otherwise, drinking liquor to excess, violation of their children or wives, robbery of

property by burglars, all may cause their deaths, but, once they have received their call, they will not lie,

since one who lies can never attain Enlightenment.

A� �� К �� A��%4��4�%4�AХ� �� К��КO��1'��Х�� ? � A�� К��'�

�� Х�� Х��0К-��1'�2 ��U'J К��Х��?��Х�� A�К� К�� Х��+ �К�� &�К��К��96 �� !�/

К��К � �+ /��Х#A�-�� К� �� "��КA�-6 �� "�� %� )�� A�1'�� К��

�К �4� �%��6

3. How the peoples of the west abide by contracts

��//// �6�6�6�6 A� К��#� ��A� К��#� ��A� К��#� ��A� К��#� �� К��'J ' ��4�4��Х��К��'J ' ��4�4��Х��К��'J ' ��4�4��Х��К��'J ' ��4�4��Х��

The peoples of the western countries know that speaking the truth and keeping faith bring great

benefits, while untruth is a great fault. They give much importance to keeping faith. Whatever they have

agreed in joint consultation to enact into law cannot be begged off; there are no exceptions and the law is

so enacted.

:�� A��AК�� "��Х�� 'J �� 9AК+�&�0К-��Х�� К�� "��Х�� 9 A��'�0К-��Х��К��

��КК�� A� К��%�0К-�� %� �'J К��A��&��%��1'�2 �%�К84��'-��%�

'�#%- %��3D��U�/7 ��+�� AХ(��4�� EК��'-��%�6

If one or two officials fail to be present at the time when it has been agreed that they should be,

whether for a true reason or for a false one, they are seen as ones who spoil the business.

A�D�%�3�'�U-��%� �%��%�4AХ+��К�� К�'�#%-�� A?�Х#��%� Х#!�� A�-�� К� AХ+��A��

�� К��+�� %��1'�'��%��1'�' 'К � �+К�?(�� 1'��%�6

Any official of one party, who fails to be present according to his instructions at the time stated,

will prejudice the passage of the law and this may be irreversible.

8

�'�1К�A�D�%��+ К�Х+К�A��A��&2 AХ+��A�� К��%�4A�D�%�К A��#�'�#�D#�'

�� U�/К��7 �2 AA�8'-��%�6

In this world there are times set for working to achieve benefits.

� К,AК+�&�'-��(��1'�A �� " ��К��+�%� AХ+��К �� = �1'� �%�6

If the work is not done at the proper time, the time will go by and the opportunity will be lost.

��" ��4�%�4AХ+��К�� DХ��К�'J��" ��2 AХ+��(��+�� :AХ+��К��2�� "�#��

� 4�%�6

If, at the time proper for sowing a particular crop, the time is let slip, there will be no fruit and all

will be in vain.

'��К��+�&�Х+��К�� '��К��+�&�� +�&�'4�%� AХ+��(��+��AК+�&��A�-��AХ+%��3�-��1'� �%�6

If the work is not done that would bring in a thousand moneys on a particular day, it will be lost;

if it is done on the next day, it will have taken two days and the thousand that might have been made on

the first day is lost.

�'��К��" ��2A�-��%�4 !�R&/GS��'�7 ��%�К�� 2 �(�� К ��4 � К��К��

��+�� 3�'��К��%�4A�(К� 3�'��К��/GS��'�7 ��2 �(��Х84� �'��К�1�� /GS��

�'�7 �� "�#��%�6

In the life of men, too, from their birth to their death, nothing of their youth that slips away into

the past ever comes back.

��A�К��%��%�� M��3;�%��%��%�4��A �� К��"��A�-��+�� +�&��'��

�%��%� ��6

Therefore what has to be done must be done without taking time off. It is not right to let time get

away from us.

9

ထ႔ေၾကာင လပေဆာငရနမႈခငးကစၥကလညး မရပမဆငး လပေဆာငသငသည။ အခနကာလလြနသညက

လကမခသငေပ။

Therefore, there are proper times to work for making the best of this and of the next worlds.

ဤသ႔ေလာကေလာကတရာ အကးစးပြါးျဖစထြနးေအာင မႈခငးကစၥလပေဆာငသမတ႔သည အခနကာလ

ပမာဏ ျဖစသည။

It has been said therefore: moghaµ kālaµ na khøyeyya8 - that is "do not let time pass uselessly."

ထ႔ေၾကာင´ေမာဃ ကာလ န ခေယယ` ဟ၍ ေဟာေတာမသည။ အခနကာလက အလဟအခညးႏး

မကနေစရာ။

In this world, if, of two men engaged in a project one says exactly what he will do and later

forgets and fails to do it, the whole of the work on which they are engaged becomes useless and fails.

ေလာက၌ အမႈကလပေဆာငသႏစဥးတ႔တြင တစဥးက မညသညအမႈကလပေဆာငပါမည အေသအခာေျပာ

ဆၿပး၊ ေနာင ယၾကညစတခ၍ေနရာ၊ ဆတငးမျပလပေသာေၾကာင အၾကအစညအလပအေဆာင အလးစ

ခကခငးပကစးသည။

If in a major project you speak without meaning it, you will get much blame. Such blame is not

the same as that for speaking untruly, but one who has spoken cannot recall his words.

အမႈႀကးႀကးက အလြေျပာလင အျပစႀကးႀကးေရာကသည၊ ဤေရာကေသာအျပစ သညလညး မမနေျပာသည

က ခရသသာမဟတ၊ေျပာသကလညး ဧကနျပန၍ေရာကမည။

When duties are assigned in the presence of an enemy and sectors for guarding are clearly

accepted, if one fails to guard as he had promised and the enemy breaks in his sector, all is lost.

ရနသရသညအခါ တာေ၀၍ေစာငၾကတမး အေသအခာေျပာဆၿပး ေစာငေရာကၾကရာ ေျပာတငးမေစာင

ေရာကသညဘကကရနသ၀ငလင အလးစဧကနပကစးမည။

8 Saturærakkhadøpanø. 260

10

If you are known to have undertaken to do a particular thing, you must not work for any other

purpose; if you do not do as you have said, not only will many of those who hoped to profit from the

project gain less, but the deceived will become an enemy and in return will work to reduce the deceiver's

profit.

တစစတစရာေပးမညဆ၍ထငစားေသာေၾကာင အျခားအကးရမညကမလပ၊ဆသည အတငးလညးမေပးလင

ထေမာလငသ၌ မားစြာအကးယတသညသာမက အလည စားခရသကလညး ရနၿငးထား၍ လညစားသ၏

အကးယတေအာင ျပနလနျပမည ဧကနျဖစသည။

In carrying on the business of the world, you must keep to what you have undertaken in the first

instance. If you do not keep your word, it will not be possible to carry through the business and all will

be lost.

ေလာက၌မႈခငးကစၥလပေဆာငရနရသမက ပထမေျပာစကားျဖငေျပာဆ၍ခညးလပေဆာငရမညျဖစ၍ စကား

အမနမေျပာမဆလင အမႈကအမနလပေဆာငနငရနမရ။ ဧကနေလာကပကစးေတာသည။

Thus the peoples of the West, recognising the important principles that speaking the truth brings

profit and lying brings loss, that failing to keep properly to time brings loss, and punctuality brings profit,

do not go beyond a promised time and, so that work may be done quickly, make use of telegraph lines,

steam ships and steam trains.

ဤသ႔စကားအမနေျပာဆရာ၌အကး၊မမနေျပာဆရာ၌အျပစ၊အခနကာလကလြနေစရာ၌အျပစ၊ မလြနေစရာ၌

အကးႀကးေၾကာငးကသကနေသာ အေနာကတငးျပညသားတ႔သည အမႈကအခနမလြန အလငအျမန

လပေဆာငနငေအာင စကားေျပာသနနး၊ မးသေဘၤာ၊မးရထားမားက လပကငသးစြၾကသည။

They also make use of machinery in their work so that it may be done quickly. Everybody --

women, men, important and unimportant people, all carry watches so as not to miss an appointment.

အလပအမးမးက လငျမနေအာင စကကရယာႏငလပသည။ မနးမ၊ေယာကၤား၊ လႀကး၊လငယရသမတ႔သည

အခနမလြနနငေအာင နာရေဆာငၾကသည။

For quick movement, both inside and outside the cities, roads are well kept. At night, no time is

wasted in sleep.

11

အလငအျမနသြားလာနငေအာင ၿမ႕တြငးၿမ႕ျပငလမးရသမက ေကာငးေအာငျပငသည။ ညဥအခါအပ၍ ေနရ

ျခငးသည အခနကာလ အခညးအႏးကနသည။

At night in every city, lights are kept burning as bright as day, so that as far as possible trading,

services and work may be carried on without interruption and so that thieves and brigands cannot rob nor

enemies make an entrance.

ညဥကတတနငသမ အေရာငးအ၀ယ အကးအသနး အလပအေဆာင မပကစးရေလေအာင၊ သခးဓါးျပတ႔

မခးမယသာေအာင၊ ရနသမ၀ငမေရာကသာေအာင၊ၿမ႕ရြာတငး၌ ညဥအခါ ေန႔ကသ႔လငးေအာင မးအမား

အျပားညထြနးေစသည။

We can see for ourselves that it is by this style of work that the western peoples have surpassingly

increased their well-being9.

ဤကသ႔ျပလပေသာေၾကာင အေနာကနငငမားမာ ယခအခါ အကးစးပြါး လြနစြာတးတကသညက မကျမင

ကယေတြ႔ပင ျဖစသည။

For this reason, the first consideration of kings must be to speak truly and to avoid lying, even to

save their own life10.

ထ႔ေၾကာငမငးတ႔မညသည ေရးဥးစြာ မဟတမမနေျပာဆျခငးမသာ၀ါဒက အသကေသမညအေၾကာငး ေၾကာင

ေသာလညး မေျပာဘေရာငၾကဥရမည။

9 .Ræjadhamma.Pp. 204-5-6

10 Jæ. A. V .118

12

4. Anger in Kings

၃၃၃၃/ / / / ၄။၄။၄။၄။ မငးတ႔မငးတ႔မငးတ႔မငးတ႔ မကေစာငးမကေစာငးမကေစာငးမကေစာငး

Those in authority cannot bring any action to a conclusion, or fulfill a destiny if they are subject

to what is called wrath.

အမကေဒါသမညသညအစးရမဟတေသာသတ႔၌ ထအမကေဒါသဟေသာအေၾကာငးေၾကာငတစစတစခ

ေသာ ကေျမာကေအာင ကစၥအၿပးဆးတငေအာင မျပလပနင။

If one in authority shows wrath, it is not the same as if someone armed with a gun, a sword or a

spear uses it, - and the ruler can destroy another by a single word or by a sidelong glance.

အစးရမငးတ႔မညသည အမကထြကလင အျခားသတ႔ကသ႔ ေသနတ၊ဓါး၊လစေသာ လကနကကကင၍

ထးခတပစခတရေတာသညမဟတ ႏႈတျဖငႁမြကရ၊ မကေစာငးထး ရမႏင သတစပါးက ပကစးေစနငကန၏။

For this reason the wrath of ruling princes is placed among the four life-destroying evils and

quickly increases the burden of kamma. It can ruin others.

အၾကငေၾကာင အစးရမငးတ႔၏ အမကေဒါသသည ပါဏာတပါတစေသာ အပါယေလး ပါးလားေၾကာငးကက

အလငအျမန ျဖစေျမာကေစနင၏။သတစပါးက ဖကစးနင၏။

For this reason, those who have authority, even when they are not actually exercising it, must,

more than anyone else, control and hold back their anger.

ထ႔ေၾကာငအစးရမငးတ႔သညအစးမရေသာအျခားေသာသတ႔ထကအမကေဒါသကသမးဆညးတားျမစအပ၏။

Even if someone speaks or acts in a way to arouse anger, he must be forgiven, looked upon and

embraced as a beloved son.

အမကထြကစရာအမႈက ေျပာဆျပကငသကေသာလညးသညးခ၍ ခစလစြာေသာသားကသ႔ ၾကညရႈ

သမးပကအပ၏။

13

In the Sūladhammapāla Jātaka King Mahāpatāpa failed to control his anger and so killed his own

son, which he bitterly regretted. In his grief he cast himself from his throne and on the spot his heart

broke and he died11.

ထြကေသာအမကေဒါသက မသမးပကေသာေၾကာင စဠဓမၼပါလဇာတေတာ၌ သားေတာကသတမေသာ

မဟာပတာပမငးသည အလြနေနာငတ၊ပေဆြးေသာကေရာက၍ မမကယတငပင ရာဇပလငေပၚမကၿပးလင

ခကခငးႏလးကြကာ ေသရ၏။

Thus, while ruling princes should hold as their first consideration the avoidance of falsehood, the

second must be the avoidance of anger. This is set out in the Commentary on the Jātakas12.

ထ႔ေၾကာငအစးရမငးမညသည ကတသစၥာမတည၊ မဟတမမနေျပာဆျခငးက ပထမေရာငၾကဥရမည၊ အမက

ထြကျခငးက ဒတယေရာငၾကဥရမည။ဟ၍ ဇာတအ႒ကထာ တြင ဖြငျပသည။

5. Believing what is heard at entertainments

အေပာအပါးလကစား၍အေပာအပါးလကစား၍အေပာအပါးလကစား၍အေပာအပါးလကစား၍ ၾကားစကားကယျၾကားစကားကယျၾကားစကားကယျၾကားစကားကယျခငးခငးခငးခငး

It is not right for ruling princes to behave triflingly and to rely upon the empty chatter of

worthless people(Picking casual phrases out of general chatter was a favourite way of finding an omen).

အစးရမငးသည မညမည၀ါး၀ါး လစတလႏပတ႔ေျပာဆသညစကားကယၾကည၍ ေပါေပါေလာေလာ မျပအပ။

It is not right to take heed of what is said by one or two of the people who are taking part in

entertainment and to take any sort of action upon it.

အေပာအပါးအမႈကျပလပရာတြင ပါ၀ငေသာသတ႔၏စကား၊ တစေယာကႏစေယာကေသာသ ေျပာဆေသာ

စကားက ယၾကည၍ အမႈမးက မျပအပ။

11

.Jæ. A. III. 165 12

. Jæ. V. 118

14

Action should only be taken upon the advice of wise ministers who have consulted one another and given

careful consideration to the country's affairs.

အႀကမမားစြာ စးစမးဆငျခင၍ တငးေရးျပညမႈကလ႔လထတေသာ ပညာရလႀကးတ႔ႏင ညႏႈငး၍သာ ျပလပ

အပ၏။

That is why the Buddha spoke in verse as follows:

“Na tena hoti dhamm¥¥ho, yenatthaµ sæhasæ naye;

yo ca atthaµ anatthañca, ubho niccheya pa¼ðito.

“Asæhasena dhammena, samena nayati pare;

dhammassa gutto medhævø dhamma¥¥ho ti pavuccatø”ti. 13

This is to say that: he is not just if he decides a case arbitrarily; the wise man should decide after

considering both what is right and what is wrong. The wise man who decides not arbitrarily safeguards

the law; he is to be called ‘one who abides by the law (dhamma¥¥ho).’14

In the Sarabha³ga Jātaka the rishi Kissavaccha was condemned by King Da¼ðhakī upon the word of a

certain priest and as the result that kingdom was brought to ruin and the King was cast into the hot ashes;

name of a hell15.

သရဘဂၤဇာတ၌လညး ပေရာဟတတစေယာက၏စကားကယ၍ ကသ၀စၧရေသက ျပစမားေသာ ဒ႑ကမငး၏

နငင ပကစးၿပးလင ျပာပငရ၌ျဖစျခငးကလညးေကာငး။

In the Māta³ga Jātaka again, because the rishi Māta³ga was condemned upon the word of some

worthless Brahmins the land was ruined and its King Majja was cast into hell16.

မာတဂၤဇာတ၌ ယတမာေသာျဗဟၼဏတ႔၏စကားကယ၍ မာတဂၤရေသက ျပစမားေသာေၾကာင တငးျပညႏင

တကြပကစး၍ မဇၩမငးသည ငရ၌ျဖစျခငးကလညးေကာငး။

13

.Dh. II. 241 14

. Mt. 372 15

Jæ. II.8/ Jæ. A. V. 141 16

. Jæ. A.IV. 390

15

In the Gha¥apa¼ðita Jātaka the rishi Ka¼¼adīpāyana was condemned upon the word of a youth in

the King's following, as the result of which Vāsudeva and a full ten of the King's own brothers were slain

so that his line was cut off17. These examples must be borne in mind.

ဃဋပ႑တဇာတ၌ မငးပါးေနလပလရြယတ႔စကားက ယ၍ ကဏဏဒပါယနရေသက ျပစမားေသာေၾကာင

၀ါသေဒ၀အစရေသာမငးညေနာငတစကပတ႔အမးပါျပတေအာငပကစးျခငးကလညးေကာငးရႈဆငျခငအပ၏။

For this reason a king's first object will be to avoid falsehood; next, to keep control of his anger

and third, to avoid putting any reliance upon what people of no substance say when they are involved in

sensual pleasures.

ထ႔ေၾကာင မငးမညသည ပထမ မသာ၀ါဒကေရာငၾကဥရမည၊ ဒတယ အမကေဒါသက ေရာငၾကဥရမည၊

တတယကာမဂဏ၌ေပာပါး၍မညမည၀ါး၀ါးလတငးစကားကယၾကညျခငးက ေရာငၾကဥရမည။

The Jātaka Commentaries show that only after these are out of the way should the country's

affairs be dealt with. These then are the three rules of priority in what is to be avoided18.

ထ႔ေနာငမတငးေရးျပညမႈမားကေဆာငရြကရမညဟ၍လညးေကာငးဇာတအ႒ကထာတြငျပဆသည။ ဤဆခ

ၿပး သညကား ေရးဥးစြာေရာငၾကဥအပေသာ တရားသးပါးတညး။

6. A king’s five sources of power

၃၃၃၃/ / / / ၆။၆။၆။၆။ မငးတ႔၏မငးတ႔၏မငးတ႔၏မငးတ႔၏ အားငါးပါးအားငါးပါးအားငါးပါးအားငါးပါး

It is then told how King Brahmadatta asked the parrot, Jambuka, who was to be reborn as the

Lord, which of all the kinds of power should be best regarded and the parrot replied:

ထ႔ေနာင ထျဗဟၼဒတမငးႀကးသည ဇမၺကမညေသာ ဘရားေလာငးေကးသားက အားတကာတ႔တြင

မညသညအားသည ျမတသနညးဟေမးရာ ေျဖလေသာေကးသား သည ---

17

.Jæ. A. IV. 89 18

. Jæ. A. V. 117

16

1.In this world, among those who are respected kings, power takes five forms. Of these, the first,

bodily strength and weight of arm, is said to be the least important.

၁။ေလာကတြငေယာက ၤားျမတ၌အားငါးပါးရၾကရာ၀ယကယ၏အစြမးသတဟေသာလကရးအားက အညဖငး

ဆး ပထမျဖစေသာအားဟေခၚဆအပ၏။

2. For kings who are long-lived, there is also the resource of their armed forces and their solid

revenues, which is called the second. For kings who are long-lived, association with wise ministers of

long experience is a source of strength and this is called the third.

၂။သကေတာရညေသာ သငမငးႀကး၊ ရမကလကနကကင ဥစၥာအငခြငက ဒတယေျမာကအားဟ

ေခၚဆ၍ ပညာရ ညညြတေသာမးမတအေပါငးအားက တတယေျမာကအားဟ ေခၚဆအပ၏။

3. One who descends by both parents from an untarnished line and has the force of a good family

will not be wrong in taking confidence from this source of strength, which is the fourth.

၃။အၾကငမဘႏစပါးမ သန႔ရငးစငၾကယေသာ အမးျမတေသာအငအားသညရ၏။ ထအမးျမတ

ေသာအားက ယမားသသယမရ ေလးခေျမာကအားဟ ေခၚဆကာ ပညာရသည ယငးပညာေၾကာငပင ဆခ

ၿပးသမ အားေလးပါးရေသာသတ႔က လႊမးမးနင၏။

4. Those who have all these four sources of strength will still be mastered by a wise man through

his wisdom. Therefore, wherever the power of wisdom appears it will be a power that masters the other

four sources of power. Why is this? Because a wise man, trusting in the power of his wisdom, can bring

prosperity.

၄။ထ႔ေၾကာင ထပညာအားက ဆခၿပးေသာအားေလးပါးတ႔ထက အႀကးအမးျဖစေသာျမတေသာအားဟ

ဆအပ၏။ အဘယေၾကာငနညးဟမ ပညာအားျဖငေထာကပအပေသာ ပညာရသည အကးစးပြါးက ရတတ

ေသာေၾကာငတညး။

5.Those who do not have the power of wisdom, even though they may be lords of excellent

countries, rich with gold, silver and peoples will lose their lands when there comes one who is wise and

unwilling to be ruled by fools; he will master them and rule their lands.

17

၅။ပညာမရေသာသသညေရႊ၊ေငြ၊ရတနာ၊ဥစၥာ၊ျပညသႏငျပည၀ေသာႀကးကယခန႔ျငားေသာ နငငက အကယ၍

ရၿပးေသာလညးလမကအပစးသညကမခလသျဖငရၿပးေသာနငငကထလမကကလႊမးမးနငေသာ တစပါးေသာ

ပညာရသည အပစးရ ၿမျဖစ၏။

6. The kings who ruled in the land of Kāsi in the country of vāranasi had all the power of a pure

and noble line, but their princes were poor in wisdom and, after they had won the country, there was no

long life for the country that they had won. (This means a splitting of the country and death for

themselves.)

၆။ဗာရာဏသျပည ကာသတငးကအစးရေသာမငးျမတ၊ မငးမးအစစျဖစ၍ အဘဇစၥဗလႏင

အကယပငျပညစေစကာမပညာမရေသာမငးမးျဖစေသာမငးသားသညနငငကရၿပး၍ ရၿပးေသာနငငအ၀မးျဖင

အသကမရညနင။(နငငေသာလညး တစျခမးပ တတသည၊ မမေသာလညးေသတတသည ဟလ)။

7. It takes wisdom to interpret the texts of the Scriptures. Wisdom brings good fame and can

bring increased wealth to enjoy. In this world, one who is endowed with wisdom may find himself in

poverty, but he will find his way to comfort. (To illustrate, when the learned Mahosadā was besieged in

the city of Upakārī and was in danger of death, he could save himself as well as all the princes19.)

၇။ပညာသညသာလင တရားကမးဂနအမႈကစၥတ႔က ဆးျဖတနငသည။ ပညာသည ေကာငးေသာ

ေကာေစာျခငး၊ စညးစမဥစၥာတ႔ကတးပြါးေစနင၏။ ဤေလာက၌ပညာႏငျပညစေသာလသည ဆငးရရန

အမႈ၌လညး ခမးသာတ႔က စငစစ ရနင၏။ (ဆငးရဒကၡေဘးဘယႏငေတြ႔ေသာ ဥပကာရၿမ႕၌ အ၀ငးခရေသာ

မေဟာသဓာ သခမနသည မမႏငတကြ အလးစေသာ မငးအေပါငးက ခမးသာေစနငသကသ႔ ဟလ။)

8. Attaching oneself to a teacher of wisdom, and failing to learn from him leaves one with no part

in the many benefits of learning. Those who cannot take part in the discussion of books and of the

scriptures cannot win any good in this world or in the next.

၈။စငစစေသာကားအတတပညာကလညးဆရာအထ၌ကပ၍မသငၾကားေသာ၊ အေၾကာငးအကး၌

တညေသာမားစြာေသာအေတြးအျမငပညာကမသက၀ငမဘစာေပကမးဂနအမႈမ းက မဆးျဖတမေ၀ဘန

နငေသာသသည ေလာက၊ေလာကတရာ တစစတစရာေသာအကးက မရရနင။

19

.Jæ. A. VI. 309

18

9. Scholars who can apply a critical analysis to the texts of the Law (this does not include mere

smatterers) will get the results that they want from their studies, as they are never idle, never letting the

time for study pass by and always, at the proper time exerting themselves to the utmost. (This means that

it is only the wise who gain their ends by devoted study - fools may devote themselves to study, but they

will gain nothing from it.)

၉။ တရားကမးဂန အမႈအမးမးက ခြျခားေ၀ဘန စတျဖာ၍သတတေသာ (တစစြနးတစစ သတတ

ေသာသမဟတ ဟလ) အခနကာလကမလြနေစဘ လ႔လအားထတေသာ မပငးရေသာပညာရသည သငတင

ေသာအခနကာလျဖင ကယထကယထလ႔လထတ၏။ ႀကးစားအားထတေသာထပညာရမာ အလရေသာ

အကးသည ၿပးျပညစ၏။ (ပညာရ လ႔လထတမ အလရေသာအကး ၿပးစးနငသည။ လမက လ႕လထတက

အလရေသာအကး မၿပးစးနင ဟလ။)

10. Those who follow a bad way of life and those who associate with such people will never

achieve the good results that are achieved by those who act well at the proper time and those who

associate with such people.

၁၀။မေကာငးေသာအေလအကငရေသာ၊ထလမးကေပါငးသငးအေဖၚလပေလရေသာ၊အကးရေၾကာငး

ေကာငးေသာအမႈကျပေသာ အခနကာလႏငဆန႔ကငဘက ကျပေလရေသာသမာ အကးစးပြါးေကာငးစြာ

မျဖစနင။

11. One who devotes effort to applying the Law of Impermanence and the rest of the Law to his

own self and who associates with monks of the same principles and conduct and, when the time comes for

a good action, will not act to the contrary, will gain many benefits.

၁၁။မမကယခႏၶာ၌အနစၥအစရေသာတရားကအားထတတတေသာ၊ထကသ႔ အကငသလႏင ျပညစ

သက အေဖာလပေပါငးသငးေလရေသာ အကးျဖစေၾကာငး ေကာငးေသာအမႈကျပေသာ အခနကာလႏင

ဆန႔ကငဘကကျပေလမရေသာသမာ အကးစးပြါးေကာငးစြာျဖစ၏။

12. My lord King! There is a set of wise principles for the exercise of strength at the right time for

such action; for lawfully protecting territories and wealth won in time past by one's past virtues. Will you

not, O King, in protecting them, follow the way of the five sources of strength of which I have spoken?

Do not waste yourself in improper actions!

19

၁၂။ခမညးေတာမငးႀကး၊အားထတသငသည၌အားထတတတေသာပညာအစကလညးေကာငး၊

ေရးဘနးကပါရမေၾကာင ရအပေသာတငးျပညနငင၊ဥစၥာစညးစမအား တရားသျဖငေစာငေရာကျခငးက

လညးေကာငး၊ သင မငးႀကးသည ကငေဆာငမ၀ေလေလာ။မျပသငေသာအမႈ၌ အားမထတေလႏင။

ယငးစကားမန၏။ မျပသငေသာအမႈက ျပတတေသာ ပညာမလတနးစားသည ကႏငေဆာကလပထားေသာ

အမကသ႔ ၿပကြပကစးလြယတတ၏။

This is the truth - one who has no wisdom and acts wrongly are like one who builds a house of

reeds; it will easily be thrown down.

ဤသ႔ မငးတ႔မညသည အားငါးပါးႏငျပညစရမည။ ထအားငါးပါးတြငလညး ကယအား အစြမးသတဟေသာ

ဗာဟဗလသည နမကဆးျဖစ၏။ ထ႔ထကအဆငဆငတက၍ ပညာအားသည ျမငျမတဆးျဖစခသညဟ၍

ဘရားေလာငးဇမၺကေကးသား ေဟာေလ သည။

7.Martial prowess and mental faculty

၃၃၃၃/ / / / ၇။၇။၇။၇။ လကရးရညႏငလကရးရညႏငလကရးရညႏငလကရးရညႏင ႏလႏလႏလႏလ းရညးရညးရညးရည

We can understand that wisdom is more powerful than strength of arm from how the skylark slew

the bull elephant by his cunning20 and from how men can capture the elephant and make him do what they

want.

လကရးအားထက ပညာအားႀကးေၾကာငးက ဘလးငက၏အႀကအစညျဖင ဆငေျပာငႀကး၏ ေသျခငး

ကလညးေကာငး၊ဆငေျပာငႀကးတ႔က လတ႔သညဖမး၍အလရရာ ေစခငးနငသညကလညးေကာငး ေထာက၍

သအပ၏။

20

. Jæ. A. III. 163

20

We can also see how the strength of wisdom ranks above the power of wealth and the other four

sources of strength from how King Sūlanībrahmadatta joined in waging war with an hundred kings and

how he, with the brahmana Keva¥¥a, was worsted by the learned Mahosadhā.21

ေဘာဂဗလအစရေသာအားေလးခထကပညာအားႀကးေၾကာငးကတစရာေသာမငးတ႔ႏငေပါငးစညး၍စစထး

ေသာ စဠဏျဗဟၼဒတမငး၊ေက၀ဋပဏဏားတ႔သညမေဟာသဓာသခမနကရႈးျခငးကေထာက၍သအပ၏။

These powers are not the only ones that are surpassed by what is called wisdom (paññā). The

principles of saddhā (faith), sati (mindfulness), samādhi (concentration), vøriya (Endeavour) and other

such virtuous principles are all subordinate to the power of wisdom22.

ပညာဟသညဤအားမားထကျမတသညသာမကေသး၊သဒၶါ၊၀ရယ၊သတ၊သမာဓအစရေသာ ကသလ

တရားအေပါငးတ႔ထကလညး သာလြနကျမတေသာတရား ျဖစသည။

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

endeavour and wisdom.

ကသလတရားအေပါငးတ႔တြငဘရားအျဖစကျဖစေစနငသညကား ၀ရယ၊သဒၶါ၊ပညာဟ၍သးပါးရ ကန၏။

Out of these three, endeavour is of very high importance -endeavour that drove the future Buddha

to enlightenment through sixteen ages and ten thousand worlds.

ထသးပါးတ႔တြင ၀ရယကအေလးအျမတအႀကးအမႈးျပ၍ဘရားျဖစေအာငအား ထတေသာ၀ရယာဓက

ဘရားေလာငးသညဆယေျခာကအသေခၤႏင ကမၻာတစသနးရမ ဘရားျဖစသည။

The future Buddha was perfect in the rule of faith which includes alms-giving, charity and

detachment from property and he reached his enlightenment through the perfection of faith in eight ages

and ten thousand worlds.

လဒါနးေပးကမးစြန႔ႀကေသာသဒၶါတရားႏငျပညစေသာသဒၶါဓကဘရား ေလာငး သည ရစအသေခၤ ႏင

ကမၻာတစသနး ပါရမျဖညမ ဘရားျဖစသည။

21

.Jæ. A. VI. 6.254 22

. Jæ. II.3

21

In the cultivation of wisdom to reach his enlightenment he strove to win mastery of wisdom

through four ages and ten thousand worlds23. We believe and know that it was through perfection in these

that he won enlightenment.

ဗဟတအတတပညာကအေလးျပ၍ဘရားျဖစေအာငအားထတေသာပညာဓကဘရားေလာငး

သည ေလးအသေခၤ ႏငကမၻာတစသနး ပါရမျဖညလငပင ဘရားျဖစသညကေထာက၍သအပ၏။

As we work to obtain the Fruit of the Path, the first among the four stages on the Path

(Traditionally the four stages of the Path are: 1. Stage of Entering the Stream, 2. Stage of the Once-

Returner, 3. Stage of the Never-Returner, and 4. Stage of the Arahat.),24 the stage of Stream Attainment,

can be reached by discarding scepticism and the illusion of self.

မဂဖလကရေအာငျပကငရာ၌လညး မဂေလးတနတ႔တြင ေရးဥးဆးျဖစေသာ ေသာတာပတမဂက

သကာယဒ႒ႏင၀စကစၧာကပယမ ရနငသည။

But we cannot discard scepticism and the illusion of self just by alms-giving, by establishing a

religious life, or by working over the forty subjects25 for meditation; the branch of industry.26 They can

only be discarded through the ten stages27 of vipassanā (insight meditation) knowledge (ñæ¼a).28

ဤသကာယဒ႒ႏင၀စကစၧာကလညးအလေပးျခငး၊သလေဆာကတညျခငး၊ကမၼ႒ာနးေလးဆယတ႔က

စးျဖနးပြါးမားျခငးျဖင မပယနင။ ၀ပနာၪာဏ (၁၀) ပါးျဖငသာ ပယနငသည။

We have to realise that in this world, just as one relying on a sailing ship or a steam ship will

travel faster than a row boat or a paddleboat, so knowledge will go ahead of mere endeavour.

ေလာက၌လညး၀ရယအရာျဖစေသာ ခတေလေလာေလမားထကလြနေသာ ရြကတကေသာေလ

သေဘၤာ၊ မးသေဘၤာတ႔က ေထာက၍လးလ၀ရယထက ၪာဏပညာက သာေၾကာငးသသာသည။

In weaving a fabric of wire or cotton or silk, the product of a skilled worker will be many times

more valuable than that of an ignorant worker.

23

.Cp. 230/ Sømæ. 91 24

.Sa¼gaha. 5 25

. Sa¼gah. 58 26

.Sa¼gaha. 66 27

.Sa¼gaha. 63 28

.Abhi. I. Pp. 201-2

22

သ၊၀ါး၊ပးတ႔ကအထညအလပလပၾကရာၪာဏပညာရေသာသတ႔လပေဆာင သည အထညအလပက

အဖးတနး အျပနျပနသာလြနသညက ေထာက၍သသာသည။

In the eightieth nipāta, the Mahahaµsa Jātaka, relates how Devadatta urged on King Ajātasatru to

use the Næ¹ægīri elephant to attack the Most Excellent Lord while he was living the life of religion in the

ve¹uvana Monastery, preaching the good life to spirits, men, Brahmins and all living creatures, and how

the Lord's brother, Ānanda, stood in front of the Lord, ready to give his life in his stead; the Jātaka29 goes

on to tell that an earlier age the Buddha of the future, then the Royal Golden Goose, met the great King

Saµyama, ruler of vāranasø, and gave these replies to the King's questions:

နတ၊လ၊ျဗဟၼာ၊သတ၀ါတ႔က ေကာငးရာေကာငးေၾကာငးဆးမေတာမတတေသာ ျမတစြာဘရားသည

ေ၀ဠ၀နေကာငးေတာ၌ သတငးသးေနထငေတာမစဥ၊ ေဒ၀ဒတသည အဇာတသတမငးသားအား ႏႈးေဆာ

တကတြနး၍ နာဠာဂရဆငျဖင ျမတစြာဘရားကတကသတ႐ာ ဘရားရငေရ႕မရပလက ဘရားအစား

အသကကစြန႔ေသာညေတာအာနႏၵာကေၾကာငးျပကာေဟာေတာမအပေသာအသတနပါတ၊မဟာဟသဇာတ၌

ဘရားေလာငးေရႊဟသၤာမငးသည ဗာရာဏသျပညကအစးရေသာသယမမငးႀကးကေတြ႔၍ႏႈတခြနးဆကလက

ေမးျမနးေျဖဆၾကသညကား …

That is to say: The King asked the Golden Goose, "Can your royal power indeed secure public

health? Can you really avoid epidemics? Your people in this Kāsi area are loaded with wealth and jewels;

can you truly instruct them through the Law (Dhamma)?"

ဘယလလသငမငးႀကး၊ကနးမာပါ၏ေလာ၊အနာေရာဂါကငးပါ၏ေလာ၊ ဥစၥာ၊ရတနာ၊ျပညသတ႔ႏင

ျပညစစညပငေသာ ဤကာသတငးက တရားသျဖငဆးမပါ၏ေလာ။

The royal Golden Goose replied, "My power depends entirely upon health and so the city of the

Golden Goose is free from sickness. Through the Law I instruct the city of Kāsi, so filled with wealth,

jewels and people, in public health.

ေရႊဟသၤာမငး၊ ငါအားကနးမာျခငးသာလငျဖစ၏။ ထ႔ျပင အနာေရာဂါလညးကငးပါ၏။ ဥစၥာ၊ရတနာ၊

ျပညသတ႔ႏငျပညစစညပငေသာ ဤကာသတငးက ငါသည တရားသျဖင ဆးမပါ၏။

29

.Jæ. A. V. 377

23

The King - “Can you, as King, really be sure that there is among your ministers no trace of greed

or envy? Can you be sure that your ministers will be prepared to sacrifice their lives without hesitation for

your advantage?"

ဘယလလ သငမငးႀကး၊ အမတတ႔၌ ေတးမတ၍ ၿငးထားအပေသာ တစစတစခေသာအျပစသည

ရေတာမမပါ၏ေလာ၊အမတတ႔သညသငမငးႀကး၏အကးစးပြါးတ႔ေၾကာငယမားမရ အသကက စြန႔၀ၾကပါကန

၏ေလာ။

The Golden Goose - "I fully test my ministers and make sure that they have no trace of greed or

envy in them. They have been well examined and will, without hesitation, give their lives for my

interests."

ငါသည အမတတ႔၌ ေတးမတ၍ၿငးထားအပေသာ တစစတစခေသာ အျပစသည တကယမရပါ။

ငါ၏အမတတ႔သည ငါအကးစးပြါးေတာတ႔ေၾကာင တကယ ယမား မရ အသကကစြန႔၀ၾကပါကန၏။

The King - As King, have you truly found a Chief Queen of a line equal to your own, who will

pay heed to her lord's words and give a loving answer, who will give you a wealth of sons and daughters

to succeed you and who will follow her lord to whatever land he wishes?

ဘယလလသငမငးႀကး၊ သငမငးႀကးႏင အမးတလကဖကေသာ၊ သငမငးႀကးစကားက

နားေထာငေသာ၊ ခစၾကငနာဖြယစကားက ေျပာဆတတေသာ၊ သားေတာ သမးေတာ အဆငးလကၡဏာ

စညးစမ၊ဥစၥာ၊အေႁခြအရႏငျပညစေသာ၊ သငမငးႀကး၏ အလက လကေလာေသာ မဖရားႀကးသည

ရပါ၏ေလာ။

The Golden Goose - Indeed I have in truth a Chief Queen who is of a line equal to my own, who

takes heed of what I say and who replies lovingly, who provides me with a wealth of sons and daughters

and who follows me to whatever land I wish.

ငါႏငအမးတလကဖကေသာ၊ ငါစကားကနားေထာငေသာ၊ ခစၾကငနာဖြယစကားက

ေျပာဆတတေသာ၊ သားေတာ သမးေတာ အဆငးလကၡဏာ စညးစမ၊ဥစၥာ၊ အေႁခြအရႏငျပညစေသာ၊ ငါ၏

အလကလကေလာေသာ ေခမာမဖရားႀကးသည စငစစ ရပါ၏။

24

The King - Do you really manage, as King, to squeeze out, like a sugar cane press squeezing the

juice from the cane, the taxes, the fat of the land, the wealth from the people of your lands, without

imposing fear upon them? How do you instruct them to pay lawfully, without playing the tyrant?

ဘယလလ သငမငးႀကး၊ သငမငးႀကး အပခပေသာတငးသျပညသားအေပါငးက ႀကၫစယႏယားျဖင

ႀကကၫစ၍ အရညကယသကသ႔ အခြန၊ အစည၊ ဥစၥာပစၥညးက ၫစမယဘ၊ တစစတစခေသာ

ေဘးဥပါဒကမျဖစေစဘ၊ မၫငးပနးမႏပဘ တရား ႏငအည ဆးမပါ၏ေလာ။

The Golden Goose - Indeed to get the taxes, the fat of the land and the wealth I do not squeeze the

peoples of my lands as a cane press squeezes the cane. I do not put them in fear or play the tyrant. I bring

them to agreement following the law.

ငါအပခပေသာတငးသျပညသားအေပါငးက ႀကၫစယႏယားျဖင ႀကကၫစ၍ အရညကယသကသ႔

အခြန၊အစည၊ ဥစၥာပစၥညး က ၫစမယဘ၊ တစစတစခေသာ ေဘးဥပါဒကမျဖစေစဘ၊ မၫငးပနးမႏပဘ

တရားႏငအည တကယဆးမပါ၏။

The King - Can you truly respect the eminent and virtuous among your scholars and pick them

out for promotion? Can you manage to avoid the company of the foolish and the stupid? Could you ever

really reject the ways of virtue and follow the way of the wicked?

ဘယလလ မငးႀကး၊ သငမငးႀကးသည ပညာရလႀကးလေကာငးတ႔က ရေသခး

ေႁမာကပါကန၏ေလာ၊ လယတလႏပတ႔က မေပါငးမဖကၾကဥေရာငပါ၏ေလာ၊ သေတာေကာငးတရား

ကငးမသညကျပ၍ မသေတာတရား ေနာကသ႔ အကယ စငစစလကေတာမမဘ ရပါ၏ေလာ။

The Golden Goose - I promote eminent and virtuous scholars and respect them. I do not associate

with fools or the stupid and I avoid them. I follow only the ways of virtue and I reject the ways of the

unvirtuous.

ငါသည ပညာရလႀကးလေကာငးတ႔က ရေသခး ေႁမာကပါကန၏၊ လယတ လႏပတ႔က

မေပါငးမဖကၾကဥေရာငပါ၏၊ သေတာေကာငးတရား ကငးမသညကျပ၍ မသေတာတရား ေနာကသ႔ အကယ

စငစစလကေတာမမဘ ရပါ၏။

25

The King - How should one who is a king, master of the land, and look upon the life that stretches

far before him? (This means that nowhere in the world is a man's life secures: before long he will die. He

must carry his death in his heart.) If he looks for forgetfulness in drunkenness and sensuality, how can he

look to the future without fear?

လယယာေျမကအစးရေသာ မငးျမတ၊ အနာဂတ၌ျဖစေသာ ရညအေသာအသကက ၾကညရႈဘ

၏ေလာ။ (လတ႔အသကမညသည ကမၻာပတလးတည၍မေနရ၊ မၾကာျမငမေသရလမမညဟေသာ

မရဏတက ႏလးသြငးပါ၏ေလာ ဟလ…) ယစမးအပေသာ ကာမဂဏ၌ ေမေလာယစမးသညျဖစ၍

ေနာငတမလြနက မေၾကာကဘ ရပါ၏ေလာ။

The strong-winged royal Golden goose replied - I look at my life far into the future. I am firm in

the ten rules of kingship and I have no fear of falling into the four evil states in the future.

ေကာငးေသာအေတာငႏငျပညစေသာ ေရႊဟသၤာမငး၊ ငါသည အနာဂတ၌ ျဖစေသာ ရညအေသာ

အသကကၾကညရႈဘ၏။ မငးကငတရား (၁၀) ပါးတ႔၌တညသညျဖစ၍ ေသၿပးေနာက ေနာငတမလြန၌

အပါယလားမညက မေၾကာကမလန႔ဘ ရပါ၏။

(King Samyama, wishing to remind himself more firmly of the ten rules of royal behaviour,

repeated the gāthā of dānam, sīlam and the rest, saying - ) "Dāna, the distribution of alms, sīla, the five

and the ten points of morality; pariccāga, giving generously a livelihood to the ministers and soldiers;

ajjava, never to be deceitful and to be honest and upright; maddava, being gentle and courteous in speech;

tapa, making Religion firm; akkodha, bearing hostility and anger against no living creature, treating all as

one's own children; avihimsa, having pity for all living creatures, just as for one's own sick children, so as

not to oppress them; khantī, refraining from speaking less than respectfully with one's own mouth;

aviroddhana, not acting against arahants, monks, laymen, officials and the people of the land."

(မမ၌တညေသာ မငးကငတရားဆယပါးက အကယျပလေသာ သယမမငးႀကး သည ဒါန သလ

အစရေသာဂါထာက မန႔ဆျပနသည။)

အလခတ႔အား လဒါနးျခငးလညးေကာငး၊ ငါးပါးသလ၊ ဆယပါးသလလညးေကာငး၊ မးမတ၊ရမက၊

လကနကကငတ႔အား မးရကၡာေပးကမးေထာကပျခငးလညးေကာငး၊ ေကာကကစစဥးလျခငးမရ၊

ရးသားေျဖာငမတျခငးလညးေကာငး၊ အမအရာ အေျပာ အဆ ႏးညသမေမြ႔ျခငးလညးေကာငး၊

26

ဥပသေဆာကတညျခငးလညးေကာငး၊ သတ၀ါ အေပါငးက ရငႏစသညးျခာ သားကသ႔ ရနၿငးအမကမရ

ခမးသာေစျခငးလညးေကာငး၊ နာမကနးျဖစေနေသာသားက မႏပစကလ သနားသကသ႔ သတ၀ါတ႔က

သနားျခငးလညးေကာငး၊ကယႏႈတတ႔ျဖင မရမေသလြနကးသညက သညးချခငးလညးေကာငး၊ ရဟနး၊ရင၊

လ၊မးမတ၊ျပညသတ႔ႏငဆန႔ကငဘက မျပျခငးလညးေကာငး။

The Golden Goose -. "For myself, I act thus. I observe these ten established rules of good deeds

and for this reason I am loved and of this I am not a little glad."

ဤသ႔ ငါကယ၌တညကနေသာ မငးကငတရားဆယပါးတ႔က ေတြ႔ျမငေနရ ေသာေၾကာင

ငါအားႏစသကျခငးပတျဖစ၏။ အတငးအဆမရေသာ ၀မးေျမာကျခငး လညးျဖစ၏။

If you set these ten rules of royal behaviour firmly in yourself and observe them, you need have

no fear of death, or of falling into an evil state in a future life. Besides this you will have a straight course

to the country of the spirits, which will be no small cause for gladness - this is the meaning.

ဤမငးကငတရားဆယပါးက ကယ၌တညသညကျမငေသာေၾကာင ေသၿပးေနာက တမလြန၌အပါယ

ေလးပါးလားမညက မေၾကာကရသာမက နတရြာသဂတက ရမညျဖစ၍ အတငးမသ ၀မးေျမာကျခငး

ပငျဖစေသး၏ ဟလ…

8. Seven means of gaining an advantage

၃၃၃၃/ / / / ၈။၈။၈။၈။ ရနေအာငေၾကာငးတရားရနေအာငေၾကာငးတရားရနေအာငေၾကာငးတရားရနေအာငေၾကာငးတရား ဥပါယဥပါယဥပါယဥပါယ ((((၇၇၇၇) ) ) ) ပါးပါးပါးပါး

The Kāmantaki book of niti and Abhidænappadøpikæ commentary describes seven devices for

getting the better of an enemy:

ရနေအာငေၾကာငးဥပါယခနစပါးရသညက ကာမႏၵကနတကမး၊ အဘဓါနဋကာ ကမးတ႔၌ ဤသ႔

ဆသည။

27

Sāmaµ dānañca bhedo ca,

da¼ðo ceti catukkakaµ;

māyopekkhindajālañca,

sattopāyā pakkititā.30

That is to say: Sāma, the device of "agreement"; Dāna, the device of "giving"; Bheda, the device

of "breaking anagreement"; Da¼ða,the device of "punishment";these are four devices of one kind. Māyā,

the device of illusion, the glamour that comes from the Asurās; Upekkhā, the device of "unconcern";

Indajāla, the conjuror's art, making one's appearance greater, to terrify the enemy - these are said to be the

seven devices.

ညၫြတျခငး ´သာမ´ဥပါယလညးေကာငး၊ ေပးကမးစြန႔ႀကျခငး ´ဒါန´ ဥပါယလညးေကာငး၊

ညၫြတေသာ အသငးအပငးကေသြးခြျခငး ´ေဘဒ´ ဥပါယလညးေကာငး၊ ျပစဒဏေပးျခငး ´ဒ႑´

ဥပါယလညးေကာငး၊ ဤသ႔ေလးပါးအေပါငးလညးေကာငး၊ မယအသရာမလာေသာ လညပတတတေသာ

´မာယာ´ ဥပါယလညးေကာငး၊ လစလရႈျခငး ´ဥေပကၡာ´ ဥပါယလညးေကာငး၊ ရနသကထတလန႔ေအာင

ျပေသာ မကလညဟေသာ ´ဣႏၵဇာလ´ ဥပါယလညးေကာငး ဤသ႔ဥပါယခနစပါးရ၏ ဟ၍

ေဟာၾကားအပကန၏။

"Arivijayaµ upagacchanti etehīti upāyā."31 Since, according to the meaning of these words, these

are the ways to defeat an enemy, they are called the "Seven Devices".

´အရ၀ဇယ ဥပဂစၧႏ ဧေတဟတ ဥပါယာ´ဟေသာ ၀စနတႏငအည ရနကေအာငေၾကာငး

ျဖစေသာေၾကာင ဤခနစပါးတ႔သည ဥပါယ မညကန၏။

30

. Abhidæna Tø. 243 31

. Abhidæna Tø. 241

28

(1). The device of agreement (Sāma)

((((၁၁၁၁) ) ) ) သာမဥပါယသာမဥပါယသာမဥပါယသာမဥပါယ

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

also in the Abhidhænappadipikæ Commentary.32

ထခနစပါးတ႔တြင ´သာမ´ဥပါယ၌ ငါးပါးျပား၏ဟ နတကမးႏင အဘဓါနဋကာ ကမးတ႔တြင ဆ၏။

Aññamaññopakārānaµ,

dassanaµ gu¼akittinaµ;

sambandhassa samakkhānaµ,

āyati³ sampakāsanaµ;

væsæ pesalāyæ sādhu,

tavæhamøti sappa¼aµ;

iti sāmavidhaññūhi,

sāmaµ pancavidhaµ mataµ.

The meaning is: If two people wish to negotiate an agreement, then wise men who know how to

exert themselves in the sāma device must use the five methods that are included in it - that is, by

exchange of gifts and assistance; by propaganda, building up the reputation of the one who wishes to

make the contact; by propaganda again, magnifying the advantages of agreeing to negotiate; after

agreement on negotiations has been reached, by praise of the benefits expected from them; by friendly

messages from the one who negotiates from a distance, such as "I am at your side". These are known as

the five modes of the sāma device.

ေစစပလေသာသႏစဥးတ႔အခငးခငး တစဥးကတစဥး ေပးကမး မ,စ ဘးေသာ ေကးဇးတ႔က

လညးေကာငး၊ ေစစပလေသာသ၏ဂဏေကးဇး လပေဆာငေသာအမႈတ႔၌လညးေကာငး၊ ေကာငးျခငးက

ေျပာဆျခငးလညးေကာငး၊ ညၫြတေစစပရျခငး၏ ဂဏေကးဇးက ေကာငးစြာေျပာၾကားျခငး လညးေကာငး၊

အေစအစပညၫြတၿပးေနာငအခါ၌ မည၍မညမအကးရမညဟ ခးမြမးျခငးကျပျခငးလညးေကာငး၊

32


29

ၾကားကေစစပေစခငးသ၏ အေျပာေကာငးျခငးလညးေကာငး၊ ငါသည သင၏အသငးအပငးတညး၊

ဤသ႔ေျပာဆ၍ မမကယက အပႏျခငးလညးေကာငး၊ ဤသ႔ ´သာမ´ဥပါယ၌ လ႔လထတနညးက သကန

ေသာ ပညာရတ႔သည ´သာမ´ဥပါယက ငါးပါးအျပားရကန၏ဟ သမတအပကန၏။

Two parties who want to negotiate an agreement through the sāma upāya will speak of

benefits and help to be given one to the other, They will praise the good qualities of those who thus

negotiate and also the work being done in the negotiations. This is all apart of the sāma upāya.

ဤ´သာမ´ဥပါယတ႔တြင ေစစပလေသာသႏစဥးတ႔၏ တစဥးကတစဥး ေပးကမး မ,စဘးေသာ

ေကးဇးက ေဖာထတေျပာဆျခငး၊ ေစစပလေသာသ၌ရေသာ ေကာငးေသာဂဏက ခးမြမးျခငး၊

(ေစစပလသသည လပေဆာငအပေသာအမႈကစၥတ႔ က ခးမြမးျခငး) မားက ´သာမ´ဥပါယတစပါးဟ ယေလ။

Where strengths are equal but an agreed assessment has broken down; where there has been a

defeat by an enemy; or where there has been a realisation that there would be a positive advantage from

entering into an agreement with another prince - it is in such cases as these that the sāma upāya comes

into use. In its use the five modes of which we have spoken are employed.

အငးအားတလက အညၫြတအစညးအၾကပ ပကေသာေၾကာငလညးေကာငး၊ ရနသတ႔ရႈးရာ၌

လညးေကာငး၊ တစပါးေသာမငးတ႔ႏင အေစအစပညၫြတမႈရလင မားစြာအကးရမညက သျမငသျဖင

လညးေကာငး၊ ဤအေစအစပျပျခငး ´သာမ´ ဥပါယကျပအပ၏။ ယငးသ႔ျပရာ၌လညး ဆခၿပးေသာ

ဤငါးပါးေသာအျခငးအရာတ႔ ျဖင ျပအပသည။

(2). The device of giving away (Dāna)

((((၂၂၂၂) ) ) ) ဒါနဥပါယဒါနဥပါယဒါနဥပါယဒါနဥပါယ

The dāna upāya also has five separate modes, described in the Kamantaki Nīti and in the

Abhidhænappadøpikæ commentary33 as follows:

33

.Abhidæna Tø. 243

30

´ဒါန´ဥပါယလညး ငါးပါးအျပားရ၏ဟ ကာမႏၵကနတကမး ႏင အဘဓါနဋကာ တ႔တြင

ေအာကပါအတငး ဆ၏။

Yo sampattadhano saggo,

uttama majjhimæ dhamo;

patidānaµ tathā tassa,

gahitassānumodanaµ;

dabbadāna mapubbañca,

sayaµ gāhappavattanaµ;

deyyassa pa¥imokkho ca,

dānaµ pancavidhaµ mataµ.

That is to say: Relinquishing or handing over whatever has been won, cities or wealth, great,

medium or small; the making of a return gift; giving praise to one who wishes to exchange something of

yours for something of his, saying that you would be delighted to do it; giving away a special, novel and

unique material for use and accepting whatever he who wants it has brought; releasing a debt that should

be paid - these are the five modes of the dāna upāya.

အယတ၊အလတ၊အျမတျဖစေသာ ေရာကၿပးရၿပးေသာ ၿမ႕ရြာ၊ ဥစၥာကစြန႔ လႊတေပးကမးျခငး

လညးေကာငး၊ ထမတစပါး တ႔ျပန၍ေပးျခငးလညးေကာငး၊ မမ၏ဥစၥာပစၥညး တစစတစခကယေသာသအား

သင အခလလကခယငငသညက ငါ၀မးေျမာကပါ၏ဟ ခးမြမးျခငးလညးေကာငး၊ မျဖစမေပၚဘးေသာ

အထးအဆနးအသစျဖစေသာ အသးအေဆာင အထညအလပတစခခက လကေဆာငေပးျခငးလညး

ေကာငး၊ ေပးလသကယတင ယေစျခငးလညးေကာငး၊ ေပးထကေသာေႁကြးၿမက ေလာပစျခငးလညးေကာငး၊

ဤသ႔ ´ဒါန´ဥပါယက ငါးပါး အျပားရ၏ဟ သအပ၏။

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

is one of greater power.

31

အငအားတလက လခငမကေမာတတေသာ ရနသကလညးေကာငး၊ ကယထကအငအားႀကးေသာ

ရနသကလညးေကာငး၊ ဤ´ဒါန´ဥပါယျဖင အသးခအပ၏။

Among the five modes, that of making an immediate grant of something and that of voluntarily

granting something when a desire for it has been expressed - these two are particularly useful.

ဤငါးပါးတ႔တြင တစစတစခေသာအထးအဆနး၀တက တကရကေပးျခငး၊ အထးအဆနး အသစျဖစ

ေသာ၀တက ေပးလေသာသေရ႕၌ လခငေအာငျပသေျပာဆၿပး ကယတငယေစျခငး၊ ဤႏစပါးက

အဂၤါတစခဟ ယမတရမည။

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

((((၃၃၃၃)))) ေဘဒေဘဒေဘဒေဘဒ ဥပါယဥပါယဥပါယဥပါယ

According to the Kæmandaki Nīti as well as the Abhidhānappadīpikæ Commentary34, the bheda

upāya has its own three modes:

´ေဘဒ´ဥပါယသးပါးရေၾကာငးက ကာမႏၵကနတကမး၊ အဘဓါနဋကာ တ႔တြင ဆသည။

Sanehæ rogāpanayanaµ,

samhæsoppādanaµ tathā;

antajjanañca bhedoyaµ,

viññūhi tividho mato.

That is to say: Those skilled in the Devices know that the bheda upāya has three different modes;

First, tale-bearing to break up the friendly relationship between two parties who are in agreement; second,

inducing one party in a friendly relationship to feel more favorably towards oneself than towards his

original partner; third, insinuating suggestions that will cause fear that one of the parties is seeking his

own benefit and that when he has got what he wants he will break the relationship.

34

. abhidæna Tø. 242

32

ကနးေခာေသာစကားက ေျပာဆ၍ ညၫြတေနသတ႔ အခငးခငး ခစခငစမကျခငးက ပယရားျခငး

လညးေကာငး။ ထမတစပါး အခငးခငးညၫြတသတ႔တြင အခ႕ေသာသတ႔က အခငးခငးခစခငစမက

ေနသညထက ကယက ခစခငစမက ရႊငလနးလာေအာင ျပလပျခငးလညးေကာငး။ သအကးရခကျဖစ

၍သာ ယခအသငအတငျပသည၊ ေနာငခါသ႔အလျပညလင သငကဖကဆးလမမညဟ ေျခာကလန႔ျခငး

လညးေကာငး။ ဤ´ေဘဒ´ဥပါယက ဤသ႔သးပါး အျပားရ၏ဟ ေဘဒဥပါယကသကနေသာ ပညာရတ႔သည

သမတအပ၏။

The bheda upāya is clearly a matter of falsehood and pisu¼avācā, or slander. It is therefore

counted in religious books as one of the four types of evil speech.

´ေဘဒ´ဥပါယဟသညကား မခဆတဆတ ပသဏ၀ါစာပငတညး။ သ႔ျဖစ၍ သာသနာေတာ

ကနးဂနတ႔၌လာေသာ ပသဏ၀ါစာ၏ အဂၤါေလးပါးက လညး မတအပ၏။

Regarding the four types of pisu¼avācā, it is said in the Dhammasi³ga¼ø A¥¥hakathā and other

commentaries:

ပသဏ၀ါစာ အဂၤါေလးပါးက အ႒သာလနအစရေသာ အ႒ကထာတ႔၌ဆ ၏။

Among these four types of evil speech, there is the dirty mind of the man who hopes either to

break up a relationship between others, or to win love for himself, and so energetically uses all the

resources of his mind and body for this purpose. This is called pisu¼avācā. (In this connection, the word

vācā does not refer to speech: it refers to will and disposition of mind).

ထ၀စကေလးပါးတ႔တြင ညစႏြမးေသာစတယတမာရေသာသ၏ သတစပါးတ႔က အသငးအပငး

ကြျပားျခငးငာလညးေကာငး၊ မမက ခစေစလျခငးငာလညးေကာငး၊ ကယမႈ၊ႏႈတမႈတ႔၌ျဖစေသာ လ႔လ၀ရယ

သညျဖစေစအပေသာေစတနာသည ပသဏ၀ါစာမည၏။ (ဤအရာ၌ ၀ါစာသည စကားဟေသာ အနကက

မေဟာ၊ ေစတနာေစတသကက ေဟာသညဟ မတပါ။)

In this pisu¼avācā , if the association that is severed was of small value, the blame is slight: if it

was of great value, the blame is heavy.

33

ထပသဏ၀ါစာသည ၿဖခြခရေသာ အသငးအပငး အဖြ႔အစညးက ဂဏ ငယလင အျပစေသး၏။

ဂဏျမငလင အျပစႀကးမား၏။

Arahants and monks should act in accordance with the precepts of the Vinaya as a united body,

and their union is therefore known as the Sa³ghā35.

ေဟာၾကားေတာမအပေသာ ၀နညးေတာအားျဖင ရဟနးသဃာတ႔သည အေပါငးအစျပ၍

အမႈမးမးကေဆာငရြကရသည။ ထ႔ေၾကာင အေပါငးအစက ´သဃာ´ဟေခၚသည။

Among all the unions in the world, the union that is the Sa³ghā is of the highest value.36 If it

were to be divided so as to break up the community of the Sa³ghā, that would be a bhedakaµ of the

Sa³gha (One who causes dissension in the community of Monks).

ေလာက၌အေပါငးအစ အသငးအဖြ႔တ႔တြင ဤသဃာေတာဟေသာ အဖြ႔ အစညးသည

ဂဏအႀကးဆးျဖစ၍၊ ယငးသဃာ၏ ညၫြတျခငးက ၿဖခြလင သဃေဘဒကကထက၏။

Its perpetrator would have no reincarnation; he would truly have fallen into the greatest of all

sins, the ānantariyakamma.37

ေသသညေနာက ဘ၀မျခားဘ အပါယသ႔ဧကနေရာကတတေသာ အာနႏရယကျဖစ၍

အျပစအႀကးဆးျဖစ၏။

If there has been a breakup of an association by means of one of the three modes of the bheda

upāya, such as pisu¼avācā, those who were once united become separated. But those whose association is

thus practised against may come to realise that the whole purpose of the operation was to divide them.

ပသဏ၀ါစာ၏ အေၾကာငးအေထာကပတ႔သညကား။ ။ ၿဖခြအပေသာ တစပါးေသာအေပါငးအစ

ျဖစျခငး၊´ေဘဒ´ဥပါယသးမးတ႔တြင တစမးမးျဖင ျပသညရေသာ ဤအေပါငးအစျပေသာသတ႔သည

တစကြတစျပားစ အသးသး ျဖစကနလတ႔ဟ ကြျပားမႈက ဥးစားေပးျခငးလညးေကာငး။

35

. Although in Theravada countries the word Sa³gha has the very specific meaning of the whole body of monks, its basic meaning is “a coming together” or “junction”. Causing a break in the religious community is one of the unforgivable sins. 36

.Sa¼gaha. 73 37

. A³. III. 316. / Vi. IV. Pp. 369-372

34

They will then see that their enemy believes that once the association is broken he will become

popular and will be able to enter into it.

´ေဘဒ´ဥပါယသးမးတ႔တြင တစမးမးျဖင ျပသညရေသာ ငါကခစခင၊ အကၽြမး၀ငလတ႔ဟ

မမကခစေစလျခငးလညးေကာငး။

Once they realise that he is using all his energy in the bheda upāya as one of the four modes, just

for popularity, and that this is the meaning of the attempt, the association will not be broken by mere

words. If they allow themselves to be divided, it will be a victory for words.38

ထ´ေဘဒ´ဥပါယႏငေလာေသာ လ႔လ၀ရယလညးေကာငး။ ထခြအပေသာ အဖြ႔အစညး၏

ကြေအာငျပလပေသာ အနကအဓပၸါယကသျခငးလညးေကာငး။ ဤေလးပါးတ႔သည စငစစေသာကား

တစပါးေသာသတ႔ ကြျပားမႈမရေသာ ၀စကပကစးျခငး(ကမၼပထ)မျဖစ။ ကြျပားမသာ ၀စကပကစးျခငး (ကမၼ

ပထ) ေျမာကသည။(ဤေဘဒဥပါယဟသည- အငအားတလက အသငးအပငး ညၫြတလေသာေၾကာင

မေအာငျမငနငေလာကေသာ ရနသက ျပလပရနဥပါ ယတညး။)

As I have said, there are two ways of so working for division. Of the two ways, one is to work on

creating divisions in the minds of its members when their association is in agreement and so too strong to

defeat.

ကြျပားေအာငျပလပရာ၌ ဆခၿပးသညအတငး ျပလပရနႏစမးရသည။ႏစမးဟေသာကား-

အသငးအပငးညၫြတေသာေၾကာင အားေကာငး၍မေအာငနငေလာကရာ၌ အခငးခငးစတပကၾက၍ ကြျပား

ေအာငျပလပရနတစနညး။

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

factions.

အသငးအပငးတြင ဩဇာႀကးသတစေယာကႏစေယာကရသညက ကယဘက သ႔ပါေအာင

ကယကခစေအာငျပလပရန တစနညးဟ ႏစနညးရသည။

38

.Abhi. I. A. 142

35

This is how divisions are made: as I have said, there are three methods, and one of these methods

has to be selected.39

ကြေအာငျပလပပကား။ ။ ဆခၿပးသညအတငး သးနညးပငတညး။ ဤသးနညးတ႔တြင တစနညး

နညးျဖင ကြေအာငျပလပရလမမည။

(4). The device of punishment (Da¼ð¼ð¼ð¼ða)

((((၄၄၄၄) ) ) ) ဒ႑ဥပါယဒ႑ဥပါယဒ႑ဥပါယဒ႑ဥပါယ

According to the texts, the da¼ða upāya has three modes, thus:

ဒ႑ဥပါယကလညး သးပါးရ၏ဟ ကမးတ႔၌ဆ၏။

Vadhottha gahanaµ ceva,

parikaleso tathevaca;

iti da¼ða vidhaññþhi,

da¼ðopi tividho mato.

That is to say: People recognise as modes of the da¼ða upāya, first, killing, whether openly done,

or in secret; then, depriving him who is to be punished of his well-being or of his possessions; in addition

and lastly, harassing him by generally confining and attacking him. The da¼ða upāya then is said to have

three modes.

အထငအရားတကခကသတျဖတျခငး၊ လ႕၀ကတကခကသတျဖတျခငး လညးေကာငး။ ႏပစကလ

ဒဏေပးလေသာသ၏ အကးစးပြါး၊ ဥစၥာပစၥညးက သမးယျခငးလညးေကာငး။ ထ႔အတသာလင၊ ေႏာငဖြ႔ျခငး၊

ရကႏကျခငး အစရသညတ႔ျဖင ပငပနးေစျခငးလညးေကာငး။ ဤသ႔´ဒ႑´ဥပါယအစအရငကသကနေသာ

သတ႔သည ´ဒ႑´ဥပါယက သးပါးအျပားရ၏ဟ သမတအပကန၏။

39


36

Of these three modes, killing is referred to as vadha and openly killing is pakāsavadha, while

secret killing is apakāsavadha. This mode of the upāya serves to dominate an enemy who is to be

conquered by insulting him and putting him in fear.40

ဤသးပါးတ႔တြင သတျခငး၀ဓမညေသာ ´ဒ႑´ဥပါယသညကား … အထငအရားသတျခငး

´ပကာသ၀ဓ´၊လ႕သတျခငး ´အပကာသ၀ဓ´ဟ ႏစပါးအျပားရ၏။ ´ဒ႑´ဥပါယဟ

သညကား…ႏငနငးေလာကေသာရနသက ေစာကားရငးပရာမာ ေၾကာကရြ႕ေအာင ႏမနငးဖကဆးဒဏ

ေပးျခငးတညး။

In the use of the da¼ða upāya, the punishment delivered must be proportional to the offence - he

who deserves death is killed - he who deserves deprivation of property is deprived - one whom it is right

to bind and beat is attacked or imprisoned. In this way, action must correspond to the offence.

ဤ´ဒ႑´ဥပါယအရာ၌-ေပးသငေပးထကေသာအျပစအားေလာစြာသာ ေပးရမည။ သတသင

သကသတ။ ဥစၥာပစၥညး သမးသငသကသမး။ ေႏာငဖြ႔ျခငး၊ ရကႏကျခငး၊ေထာငတနးအကၪးထားျခငး

ျပသငသကျပ။ ဤသ႔အျပစအား ေလာစြာျပရာသည။

It is not right to inflict punishment on one who gives no offence, whether from relying on the

word of another, or from accepting a bribe from another, or in accordance with one's own private grudge.

အျပစမရသကလညး အျခားသတ႔ေျပာစကားက ယၾကည၍လညးေကာငး၊ အျခားသတ႔ေပးေသာ လကေဆာင

ပဏဏာကယ၍လညးေကာငး၊ မမအေလာက ေဒါသအမကထြက၍လညးေကာငး၊ ဒဏမေပးထကသက

ဒဏမေပးသင။

You may ask why? It is because if punishment is inflicted on one who does not deserve it, he who

is so punished will get it back ten times over.

အဘယေၾကာငနညးဟမ-ျပစဒဏမေပးထကသက ျပစဒဏေပးလင ျပစဒဏေပးေသာသသ႔ ျပစဒဏ

ဆယပါးျပန၍ ေရာကတတေသာေၾကာငတညး။

40

.Abhidæna Tø. 242

37

King Kosala captured five hundred brigands who had taken a thousand pieces of money from

heretics to kill Moggalāna, but when the Lord heard of their being killed he said "Because of this

punishment that has been given to the five hundred robbers who killed my dear son, Moggalāna, there is a

ten-fold penalty to be paid." So the story is told in the Dhammapada scripture.

တတတ႔ေပးေသာအသျပာတစေထာငကယ၍ အရငေမာဂၢလာနကသတ ေသာခးသားငါးရာက

ေကာသလမငးႀကးကဖမးဆးကာ ယငးတ႔သတေၾကာငးက ျမတစြာဘရားၾကားေတာလင ခစသားေမာဂၢလာန

က ခးသားငါးရာတ႔က ဒဏေပးေသာေၾကာင ဤခးသားငါးရာတ႔၌ ဒဏဆယပါးေရာကသညဟ ဓမၼပဒ

ပါဠေတာတြင ဤသ႔ေဟာေတာမသည။

[1] Yo da¼ðea ada¼ðesu,

appadu¥¥hesu dussati;

dasannamaññataraµ thānaµ,

khippameva nigacchati.

[2] Vedanaµ pharusaµ jāniµ,

sarīrassaca bedanaµ;

garukamvāpi ābhādaµ,

cittakkhepanca pāpu¼e.

[3] Rājatovā upasaggaµ,

abbhakkhānañca dārunaµ;

parikkhayañca ñātīnaµ,

bhogānañca pabha³guraµ.

[4] Athavassa agārāni,

aggi dahyati pāvako;

kāyassa bhedā duppañño,

38

nirayaµ sopapajjati.41

That is to say: He who does harm with weapons to those who are harmless and should not be

harmed will soon come to any of these ten evil consequences:

၁။မျပစမားအပကနေသာ၊ ဒဏမေပးထကကနေသာပဂၢလတ႔၌ ျပစဒဏေပးကာ ျပစမားေသာသသည

ဆလတ႕ေသာျပစဒဏဆယပါးတ႔တြင တစစတစခေသာ ျပစဒ ဏသ႔ လငစြာသာလင ေရာကတတ၏။

He will be subject to severe pain, or impoverishment, or injury to the body (i.e., loss of limbs), or

serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and

serious accusations, or loss of relatives, or destruction of wealth, or the burning down of his houses by

fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous

suffering (niraya).

၂။ ၾကမးတမးေသာေရာဂါေ၀ဒနာသ႔လညးေကာငး။ ပစၥညးဥစၥာဆးရႈးျခငးသ႔လညးေကာငး။

ကယခႏၶာကးပပကစးသ႔လညးေကာငး။ ျပငးထနေသာအနာဆးျဖစျခငးသ႔လညးေကာငး ေရာကတတျဖစ

တတ၏။ မငးေဘးမငးဒဏသ႔လညးေကာငး။ ျပငးထနေသာမဟတမမန စြပစြျခငးသ႔လညးေကာငး။

ေဆြမးမတသဂၤဟတ႔ ကနခနးသ႔လညးေကာငး။ စညးစမဥစၥာ ပကစးသ႔ လညးေကာငး ေရာကတတ၏။ ထ

မတစပါး၊ ျပစဒဏမေပးထကသက ျပစဒဏေပးေသာသ၏ အမရာတ႔ကတလငးျဖစ

ေအာငသတသငတတေသာေၾကာင ပါ၀ကမညေသာမးေလာငကၽြမးတတ၏။ ျပစဒဏထကသည မထက

သညကဆငျခငနငေသာ ပညာမရေသာ၊ ျပစဒဏမေပးထကသက ျပစဒဏေပးေသာသသည ကယခႏၶာ

ပကေႁကြစေတၿပးေနာက ငရသ႔ေရာကရ၏။

Besides all this, one who punishes where no punishment is people, kings and their ministers in

power, more than anyone else, must consider such matters carefully.

ထ႔ေၾကာငျပစဒဏေပးေသာအေသာအရာက အလြနစဥးစားဆငျခငအပ၏။ အျခားသမားထက

အစးရ၊မငး၊မးမတတ႔သည မားစြာေသာသတ႔က ျပစဒဏေပးနငေသာေၾကာင သာလြန၍စဥးစားဆငျခင

အပ၏။

41

.Dh. 33

39

There are six matters that kings and ministers have to think about carefully: 1. Rewards

2.Punishments 3.Blame 4.Praise 5. Demotions 6. promotions.

(၁) ဆေပးျခငး၊ (၂) ျပစဒဏခမတျခငး၊ (၃) ကရ႕ျခငး၊ (၄) ခးမြမးျခငး၊ (၅) ႏမချခငး၊ (၆)

ခးေျမာကျခငး-ဤေျခာကပါးေသာအရာတ႔၌ အစးရ၊ မငး၊ မးမတတ႔သည အလြနစဥးစားဆငျခငအပ၏။

If one who does not deserve punishment is punished, not only will the punisher incur the Ten

Punishments of which we have spoken in the gāthā above, but he will be hated by all who hear of it.

ျပစဒဏမေပးထကသက ျပစဒဏခမတလင ဆခေသာျပစဒဏဆယပါးေရာကသညသာမက

ၾကားျမငသမလတ႔ကလညး ထျပစဒဏခမတသက အလြနမနးထားျခငး ျဖစတတသည။

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

ဆမေပးသငသက ဆေပးျပနလငလညး အရညတလတ႔ စတပကတတသည။

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

ကရ႕ျခငး၊ ခးမြမးျခငး၊ ႏမချခငး၊ခးေျမာကျခငးတ႔ကလညး ဤနညးအတ ႏလးသြငးအပ၏။

It is said, therefore, Rājā na sādhu anisammakārī,42 which is to say "A king who hands out

punishments without thought and consideration, along with the rest of the Six, is no good king."

ထ႔ေၾကာင။ ။´ရာဇာ န သာဓ အနသမၼကာရ´ျပစဒဏေပးျခငးအစရေသာ ေျခာကပါးတ႔က မဆငမျခင

မၾကညမရႈျပေလရေသာမငးသည မေကာငး။ ဟ၍ေဟာ ေတာမသည။

(5). The device of illusion (Māyā)

((((၅၅၅၅) ) ) ) မာယာမာယာမာယာမာယာ ဥပါယဥပါယဥပါယဥပါယ

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

´မာယာ´မညေသာဥပါယကား အမားအျပားရ၏။ထ႔ေၾကာင ကာမႏၵကနတကမး၌ ဤသ႔ ဆ၏။

42

.Jæ. I. 109

40

Devatā patimāthambha,

susirantaga narehi;

pumā thīvathasamvito,

nisi abhutadassanaµ.

Vetālo kva pisācānaµ;

devānañca surūpatā;

icchādimāyā viññeyyā,

mānusī narehi caraµ.

Kāmato rūpadhārittaµ;

sattāsatta smambu vassanaµ,

Tamo nilīnatā ceva,

iti māyā ca mānusī.

That is to say: Deceptions through people who can get inside the hollow image of a spirit; or of a

pillar and make it move; through males who can play a woman in dress; by making impossible marvels

appear at night; by appearances of cremations of dead bodies in various places; of demon shapes from out

of the earth, or of spirits - such illusions as these are recognised among men as māyā.

နတရပ၊တငးေခါငးတ႔၌၀ငေနေသာလတ႔ျဖင သြားလာျပကငျခငးလညးေကာငး။ မနးမအ၀တ၀တ

ေသာ ေယာကၤားလညးေကာငး။ ညဥအခါ၌ မျဖစစဖး အဖြယသရကျပျခငးလညးေကာငး။ အခ႕ေသာအရပ၌

လေသကဖတသြငးျခငးလညးေကာငး။ ေျမဘတဘးလး၊ နတတ႔၏ အဆငးသဏၭာနလညးေကာငး။ ဤသ႔

အစရေသာမာယာက လ၌ျဖစေသာမာယာဟ သအပ။ လတ႔ျပကငနင၏။

Taking what shape one pleases, creating a real or illusory rain of gunshot or stones; hiding in a

pall of mist - such illusions as these too are recognised among men as māyā.

41

အလရတငးေသာ ပသဏၭာနကေဆာငျခငးလညးေကာငး။ မလႊတအပေသာလကနကမး၊ လႊတအပ

ေသာလကနကမး၊ ေကာကခမးရြာျခငးလညးေကာငး။ အမကအေမာင၌ပနးေအာငးျခငးလညးေကာငး။

ဤသ႔အစရေသာမာယာတ႔ ကလညး လ၌ျဖစေသာမာယာဟ သအပ၏။

The meaning of this verse is that there are two types of māyā upāya, the device of

illusion: one is that which can be carried out by men, the other that which can only be done by spirits.

အဓပၸါယကား။ ။ ´မာယာ´မညေသာဥပါယသည လတ႔ျပလပနငေသာဥပါယ၊ နတတ႔သာျပ

လပနငေသာဥပါယဟ၍ ႏစမးရ၏။

Of these two types, that which can be done by men, is that of the illusions which naturally lie in

man's capacity - the other is of those which depend upon charms, spells, incantations and mantras and

drugs.

ထႏစမးတ႔တြင လတ႔ျပလပနငေသာဥပါယသညလညး ပကတလတ႔ျပလပနငေသာမာယာ၊ အငး၊

အင၊ မႏာန၊ မႏရား၊ ေဆး၀ါးတ႔ျဖင ျပလပနငေသာမာယာ ဟ၍ႏစမးရ၏။

Those which men can encompass include using men slim enough to get inside the hollow images

of spirits or of the Lord, hollow pillars and hollow trees and making them speak as they will to people

who come to worship; dressing men of womanly appearance in women's dress and sending them into

places where men may not go, but women may, in order to spy; in the dark hours of night scaring the

enemy by making unheard of and impossible images to appear; producing appearances of earth demons in

the enemy's cities and armies, so as to cause panic – such illusions as these are within men's abilities.

ဤႏစမးတ႔တြင နတရပအေခါငး၊ဘရားဆငးတအေခါငး၊ တငေခါငး၊ သစေခါငးတ႔၌ ၀ငေန၍

အနားသ႔လာေရာကသမားကလညးေကာငး၊ တငၾကား ပ,သရနလာေသာသတ႔ကလညးေကာငး၊ အလရရာ

ေျပာဆေစျခငး။ မနးမႏငတေသာေယာက ၤားက မနးမလ၀တဆငေစ၍ ေယာကၤားတ႔မ၀ငနင၊ မနးမတ႔သာ

၀ငခြငရနငေသာ အရပမားသ႔ ေစလႊတေထာကလမးျခငး။ ညဥအခနခါမ၌ တစဖကရနသထတလန႔ေအာင

မျဖစဘးၿမအဖြယသရ အတတနမတတ႔ကျဖစေစျခငး၊ ေျမဘတဘလးရပပသဏၭာနတ႔က ျပလပ၍

ညဥအခါ၀ယ ရနသတ႔၏ ၿမ႕တြငး၊တပတြငး၌ ထတလန႔ေအာငျပျခငး။ ဤသ႔အစရေသာမာယာတ႔ကား

ပကတလတ႔ျပလပနငေသာ မာယာတ႔တညး။

42

The ability to change shape at will, to a parrot's or a tiger's, by means of charms, incantations,

spells and drugs, and so to get into any place and do whatever one wants; the ability to send upon an

enemy's city a shower of weapons or rocks; such illusions as these do not lie within the power of normal

people. Only those skilled in the use of charms, incantations and drugs can produce them.43

အလရတငး နာနာဘာ၀၊ အငး၊ အင၊ မႏရား၊ ေဆး၀ါး၊ပေယာဂတ႔ျဖင ေကးေယာင၊

ကားေယာငေဆာငျခငး အစရေသာရပေျပာငး၊ ရပလႊ၍ အလရရာအရပသ႔၀ငေရာကကာ အလရရာအမႈက

ျပလပျခငး။ ရနသတ႔၏ၿမ႕ရြာ၌ လကနကမး၊ ေကာကခမးအစရသညတ႔က ရြာေစျခငး ဤသ႔အစရ

ေသာမာယာတ႔ကား ပကတလတ႔မျပလပနင။ အငး၊ အင၊ မႏရား၊ ေဆး၀ါးတတသတ႔သာ ျပလပနငေသာ

မာယာတ႔တညး။

Because he did not think that an attack upon King Utena would succeed, King Candapajjota

worked upon the desire of King Utena. He produced a mechanical image of a white elephant and set men

inside the body of the elephant to turn the machine so that it seemed to be going about here and there.

When King Utena heard about this, he himself pursued the elephant to capture it. Little by little

he was lured into the power of King Candapajjota, and in this way an enemy was defeated by an

illusion.44

ဥေတနမငးကစစတက၍ေအာငနငမညမထငေသာေၾကာင စ႑ပေဇၨာတမငးသည ဥေတနမငးအလရရာ

သ႔လကကာ စကယႏယားျဖင ဆငျဖရပလပၿပး ဆင၀မးတြငး၌စကက လလညေစလက သြားလာကကစားပ

ႏငျပသညက ဥေတနမငးၾကားလင မငးကယတင ဆငျဖကဖမးဆးမညဟလကရာ တျဖညးျဖညး

ေသြးေဆာငျမားေခၚျခငးျဖင စ႑ပေဇၨာတမငးလကသ႔ ဥေတနမငး ကေရာကအဖမးခရသညကား

´မာယာ´မညေသာဥပါယျဖင ျပလပ၍ရနက ေအာငျခငးပငတညး။

When King Sivi lost his wits on seeing Ummādantī, the King's general proposed that an approach

should be made to ask the spirit guardian of the tree for an answer to what had caused the king to lose his

wits and how his wits might be restored.

43

.Ræjadhamma. Pp. 235-6 44

.Dh. I. A. 124

43

သ၀မငးႀကး ဥမၼာဒႏကျမင၍ စတေဖာကျပနသြားရာ၊ ယခမငးႀကး၏ စတေဖာကျပနျခငး

ေပာကကငးေအာင မညကသ႔ျပလပရမညက နတေစာငသညသစပငမာ နတကသြားေမးရလင နတက

ေျပာပါလမမညဟ စစသႀကးကယတ င မငးႀကးထ၀င၍ တငေလာကသည။

The general placed a trusted servant in the hollow of the tree and when the question was asked he

replied that King Sivi's wits would be restored if the general's wife, Ummādantī, were given to him. This

was an instance of the device of māyā.45

နတေစာငသညသစပငအေခါငးတြငး၌ စစသႀကး ယၾကညေလာကသက သြငးထား၍ ေမးေစရာ၊

စစသႀကးမယား ဥမၼာႏက သ၀မငးႀကးသ႔ ဆကသလင မငးႀကး၏စတေဖာကျပနျခငး ေပာကကငး

လမမညဟ ေျပာဆသညအရာမား လညး ´မာယာ´မညေသာဥပါယပင ျဖစသည။

((((၆၆၆၆) ) ) ) ဥေပကၡာဥေပကၡာဥေပကၡာဥေပကၡာ ဥပါယဥပါယဥပါယဥပါယ

(6). The device of unconcern (upekkhā)

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

forms, thus:

ဥေပကၡာမညေသာဥပါယသးပါးရသညကလညး ၎နတကမး၌ ဤသ႔ဆ ၏။

Aññāye byasane yuddhe,

pavattassānivāranaµ;

iccupekkhatta vidūhi,

upekkhā tividhā matā.

That is to say: Those wise men who know the upekkhā upāya tell us that this upāya may take

three modes: when the enemy acts in a lawless and unbecoming manner; when the enemy causes

destruction; when the enemy makes a direct attack - and we do not prevent them, but ignore them.

45

. Jæ. V. A. Pp. 228/ 240

44

နညးဥပေဒမဟတဘ မသငမေလာသညက ရနသတ႔ျပရာ၌လညးေကာငး။ ရနသတ႔ပကစးရာ၌

လညးေကာငး။ ရနသတ႔အတကခရရာ၌လညးေကာငး။ အျပစျဖစျခငးက မတားမျမစလစလရႈျခငးတညး။

ဤသ႔ ဥေပကၡာဥပါယကသေသာပညာရတ႔သည ´ဥေပကၡာ´ကသးပါးအျပားရ၏ဟ သအပကန၏။

The meaning of this is that when an enemy acts lawlessly and we do not prevent him, but ignore

him; when the enemy causes destruction we do not try to prevent him, but ignore him; when the enemy

procures others to attack us we take no steps to negotiate peace with these others, but ignore them - this is

the upekkhā upāya.46

အဓပၸါယကား။ ။ မသငမတင နညးဥပေဒမဟတမမန ရနသတ႔ျပရာ၌ မတားမျမစ လစလရႈျခငး။

ရနသတ႔ပကစးရာ၌ ပကစးရာပကစးေၾကာငးက မတားမျမစ လစလရႈျခငး။ ရနသျဖစသက အျခားသတ႔က

စစတကလင စစထးေသာသတ႔က ေျပၿငမးေအာငမေျပာမဆလစလရႈျခငး ဤသးပါးတ႔သည ဥေပကၡာ

ဥပါယမည၏ ဟလ…

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

((((၇၇၇၇) ) ) ) ဣႏၵဇာလဣႏၵဇာလဣႏၵဇာလဣႏၵဇာလ ဥပါယဥပါယဥပါယဥပါယ

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

ဣႏၵဇာလမညေသာ မကလညႀကးဟေသာ ဥပါယသညလညး အမားအျပားရေၾကာငးက ၎နတ

ကမး၌ ဤသ႔ဆ၏။

Meghandhakāravu¥¥hyaggi,

pabbatā abbhuta dassanaµ;

dūra¥¥hānañca senānaµ,

dassanaµ dhajasālīnaµ.

Chinnapātīta bhinnānaµ,

46

. Ræjadhamma. Pp. 236-7

45

sa³khāranañca dassanaµ;

Itindajālaµ disassa,

bhiccattamupakappeyya.

That is to say: Causing impossible marvels to occur, like darkening the sky, bringing rain, even

making fire blaze up; making armies appear from far away, showing massed standards, or mountains of

paddy; demonstrating buildings collapsing and arising again-all such illusions can be used to terrify an

enemy and constitute the indajāla upāya.

မးေမာငျခငး မးရြာျခငး မးေလာငျခငးေတာငမ မျဖစဘးၿမ အဖြယသရက ျပျခငးလညးေကာငး။

အေ၀း၌တညကနေသာ စစသညတ႔ကျပျခငးလညးေကာငး။ မားစြာေသာအလ မားစြာေသာသေလး

စပါးတ႔ကျပျခငးလညးေကာငး။ တကအမစသညတ႔၏ အကးအက၊အပကအစးတ႔က ျပျခငးလညးေကာငး။

ပကစးေသာတကအမစသညတ႔၏ ျပငၿပးအသစတ႔ကျပျခငးလညးေကာငး။ ဤသ႔ ရနသေၾကာကျခငးငာ

´ဣႏၵဇာလ´ဥပါယက စရငရာ၏။

At the time when King Sula¼ī Brahmadatta and the Brahmana Keva¥¥a had surrounded the city of

Mithil ā with their army of eighteen akhobi¼ī, an appearance was made of planting rice upon the city wall

and making it grow to harvest and one of planting lotus seeds in the hollow of a bamboo and then

plucking lotus flowers from the bamboo and throwing them at the besiegers - these were examples of the

indajāla upāya.

မထလာျပညက စဠဏျဗဟၼဒတမငး၊ ေက၀ဋျဗဟၼဏတ႔ ဆယရစအေကၡာဘနစစတပ

ႏင၀ငးစဥကာလ ၿမ႔ရးေပၚတြင သေလးစပါးပငကစကေစၿပး သးေစ၍ျပျခငး၊ ၀ါးလးအေခါငး၌ ၾကာေစက

စကၿပးမ ၾကာရးကႏႈတယကာ ၀ငးထားသညစစတပအတြငးသ႔ ႏႈတယလာေသာၾကာရးက ပစထ၍ျပျခငး၊

တ႔သည ´ဣႏၵ ဇာလ´ဥပါယတ႔ပငတညး။

Among these seven "devices", the four which are sāma, dāna, da¼ða and bheda are those which

are known as the four greater upāya. The others, māyā, upekkhā and indajāla are called in some accounts

the "lesser".

46

ဤဥပါယခနစပါးတ႔တြင သာမ၊ ဒါန၊ ဒ႑၊ ေဘဒ ဤေလးပါးတ႔က ဥပါယႀကးေလးပါး။ မာယာ၊

ဥေပကၡာ၊ ဣႏၵဇာလ ဤသးပါးတ႔က ဥပါယငယသးပါးတ႔ဟ ၍ အခ႕ေသာကမးတ႔၌ဆကန၏။

In the Abhidhānapadīpikā commentary,47 however, māyā and upekkhā are included in danda

upāya and indajāla in bheda. It is for this reason that in speaking of the four "greater" upāya the three

"lesser" are included.

အဘဓါနဋကာ၌ကား မာယာႏငဥေပကၡာသည ဒ႑ဥပါယအတြငး၌၀င၏။ ဣႏၵဇာလဥပါယသည

ေဘဒဥပါယအတြငး၌၀င၏။ ထ႔ေၾကာင ဥပါယႀကးေလး ပါးဆလငပင ဥပါယငယသးပါးၿပးသညဟ ဆ၏။

9.Three strengths of kings

မငးတ႔၏မငးတ႔၏မငးတ႔၏မငးတ႔၏ သတသးပါးသတသးပါးသတသးပါးသတသးပါး

In the Abhidhānapadīpikā¥īkā books it is said that kings and other rulers have three strengths:

Pabhāvussāha mantānaµ,

vasā tisso hi sattiyo.48

That is to say: The strength of majesty (pabhāva satti); the strength of the military (ussāha satti);

the strength of wisdom (manta satti) - these are the three strengths that are spoken of in the Sīletkhandha

Commentary.49

မငးအစရေသာအစးရတ႔၌ သတသးပါးရသညက အဘဓါနဋကာကမး၌ ´ပဘာ၀သတ,

ဥာဟသတ, မႏသတတ႔၏အစြမးအားျဖင သတသးပါးဟဆ၏။ သလကၡနဋကာသစ၌လညးဆ၏။

The strength of majesty depends upon the power that comes from storehouses and granaries filled

with paddy and rice, with gold silver and jewels, upon the ability to keep things in place by punishments -

the da¼ða upāya of which we have spoken - and upon being both loved and feared.

47

.Abhi ¿ø. 243 48

.Abhidhæna. 30 49

.D. I. Abhinava. II. ¿ø.-238

47

ဆနး၊ စပါး၊ေရႊေငြ၊ ရတနာတ႔ႏငျပညေသာက၊ၾက၊တကေတာတ႔ရေသာေၾကာငျဖစေသာ တနခးသည

လညးေကာငး၊ ဆခေသာဥပါယေလးပါးတ႔တြင ေနရာကေအာငျပစဒဏေပးေသာ ဒ႑ဥပါယေၾကာင

လညးေကာငး၊ လအေပါငး တ႔အားခစေၾကာကျခငးကျဖစေစတတေသာ တနခးသည ပဘာ၀သတမညး၏။

It was therefore said by the teacher known as Bhārata: "pabhuttasādhakattā, da¼ðakoso

pabhusatti" or "Because of its power to complete the glory of the ruler, the da¼ða upāya, which fills

granaries and storehouses with wealth, is called the strength of majesty.

ထ႔ေၾကာင အစးရျခငးဂဏကၿပးေစတတေသာေၾကာင ဒ႑ဥပါယ၊ ဥစၥာ၊ ပစၥညးျပညစေသာ က၊ၾက၊

တကေတာအေပါငးတ႔သည ပဘာ၀သတမည၏ဟ ဘာရတဆရာဆ၏။

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

the strength of ussāha.

ရရငျခငး၊ အမႈမးက အဆတမနစအားထတျခငး၊ ရမက၊လကနကကင မားျပားျခငးသည

ဥာဟသတမည၏။

The Bhārata teacher therefore said: "vikkamabalamussāhasatti" Or "Valour, unremitting effort

and a strong army make up the ussāha satti."

ထ႔ေၾကာင ရရငျခငး၊ မဆတမနစေသာလ႔လ၊ ရမက၊လကနကကင အေပါငးသည ဥာဟသတ

မည၏ဟ ဘာရတဆရာဆသည။

The wisdom which knows the ten rules of royal conduct, the four rules of sa³gaha and the rest

and can so manage the proper government of a whole country, which does not place high regard on

personal wishes and is willing to consult and discuss with scholars - these make up the manta satti.50

မငးကငတရားဆယပါး၊ သဂၤဟတရားေလးပါးစသညတ႔ကသ၍ တငးျပညနငငအလးစက ေနရာက

ေအာင စမနငေသာဉာဏပညာသညလညးေကာငး၊ အလရရာအမႈမးက တစေယာကအထးတညးမျပမလပ၊

တငပငသငသည ပညာရတ႔ႏင တငပငႏးေႏာျခငးသညလညးေကာငး မႏသတမည၏။

50

.Abhidhæna ¿ø. 245

48

10. Places for confidential discussions

၃၃၃၃/ / / / ၁၀။၁၀။၁၀။၁၀။ လ႕လ႕လ႕လ႕၀၀၀၀ကတငပငျခငးဆငရာကတငပငျခငးဆငရာကတငပငျခငးဆငရာကတငပငျခငးဆငရာ အေၾကာငးအေၾကာငးအေၾကာငးအေၾကာငး

In the discussion of matters in deep secrecy, if there are only two people involved with four ears

open between them, it is called "counsel of a double field with four corners." If there are three people

with six ears between them, it is said to be a triple field with six corners. These are the two modes.

အလြနလ႕၀ကအပေသာအရာက တငပငရာ၌ နားေလးေပါက လႏစေယာကသာတငပငေသာ

စတကဏဏ ဒြေဂါစရမႏဟ၍လညးေကာငး၊ လသးေယာက နားေျခာကေပါကတငပငေသာ ဆကဏဏ

တေဂါစရမႏဟ၍လညးေကာငး ႏစမးရ၏။

However, in the Amarakosa Abidhāna text, discussion between three people is ruled out.51

အမရေကာသအဘဓါနကမး၍ကား လသးေယာကတငပငသညကပယ၏။

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

secret:

လ႕၀ကအပေသာအမႈကတငပငရာတြင ေရာငၾကဉအပေသာအရပ ရစပါးရသညက မလႏၵပဉာ

ကမး၌ ဆ၏။

Visamaµ sabhayaµ ativāto,

pa¥icchannaµ devanissitaµ;

pantho ca sa³gāmo titthaµ,

a¥¥hete parivajjitā.

That is to say: Rough ground, a place of danger, a windy spot, a place too much concealed, a

spirit shrine, a frequented high road, the edge of a battle field, a cart stander a boat dock,- these eight

places must be shunned.

51

.Abhidhæna ¿ø. 246/ Abhidhæna. 30. / D.I. Abhinava. ¿ø. II. 238

49

မညမၫြတေသာအရပ၊ ေဘးအႏရာယရေသာအရပ၊ေလအလြနတကေသာအရပ၊ အလြနလ႕၀က

ဖးကြယေသာအရပ၊ နတကြနး၊ ခရးလမးမ၊ စစေျမ ျပငအရပ၊ လညးဆပ,ေလဆပ၊ဆပကမး၊

ဤရစပါးေသာအရပတ႔က ေရာငၾကဉ အပကန၏။

Among these eight, the outcome of discussions held upon rough ground will be in disorder and

may be lost; if the discussion is held in a dangerous place, because of nervousness the issues will not be

well thought out; in a windy spot words will be hard to hear; in a place that is too well hidden,

eavesdroppers may hide and listen to the discussion; in a spirit shrine one cannot speak as one wills;

there will be no proper outcome of a discussion held upon the high road - it may be all in vain; there can

be no quiet discussion on the edge of a battlefield - there will be constant disturbance; at a cart stand or at

a boat dock any discussion will be out in the open - there can be no secrets.52

ထရစပါးတ႔တြင မညၫြတေသာအရပ၌တငပငအပေသာ အနကအဓပၸါယသည ဖရဖရျဖစတတ၊

ပကစးတတ၏။ ေဘးအႏရာယရေသာအရပ၌ တငပငလင ထတလန႔မႈရေနသညအတြက

စကားအသြားအလာက ေကာငးစြာမၾကညရႈနင။ ေလတကရာအရပ၌ကား စကားကေကာငးစြာမၾကားနင။

အလြနလ႕၀ကလြနးေသာအရပ၌ အတငအပငကၾကားလသတ႔ ကပ၍နားေထာငနင၏။ နတကြနး၌ အလရ

တငးမေျပာနင။ လမးမ၌ တငပငအပေသာစကားသည အကးမရ၊ အခညးႏးျဖစတတ၏။ စစေျမျပငအရပ၌

ေအးေဆးစြာတငပငခြငမရနင၊လႈပ လႈပရားရားျဖစတတ၏။ ဆပကမးအရပ၌ အတငအပငသည မလ႕မ၀က

အထငအရားျဖစတတ၏။

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

အတငအပငက ဖကစးတတသရစေယာကရသညကလညး ဤမလႏၵပဉာ ကမး၌ပင ဆ၏။

Ratto du¥¥ho ca mumh¹o ca,

mānø luddho tathālaso;

ekacintø ca bālo ca,

ete atthavināsakā.

52

. Miln. Pp. 98-9

50

That is to say: a man of a passionate disposition; a man given to anger; a foolish man; a rude man,

a man of great vanity; besides these too, a lazy man, a man who has only a single idea; a child - people of

these eight types can destroy the benefit of any discussion.

ရာဂစရကႀကးသ၊ ေဒါသစရကႀကးသ၊ မကမေတြေ၀သ၊ မာနႀကးသ၊ ၾကမးၾကတခကထနသ၊

ထမတစပါး၊ အပငးႀကးသ၊ တစခတညးေသာအမႈကသာ တမးစြ၍ႀကစညသ၊ ကေလးသငယ ဤရစေယာက

ေသာသတ႔သည တငပငအပေသာအကးစးပြါးက ဖကဆးတတကန၏။

If such as these enter into the discussion, there can be no discussion and all will be in vain.53

ဤသတ႔ တငပငရာကပါလင အတငအပငမျဖစနင၊ ပကစးတတသည ဟလ …

The Milinda Pañhā also says that there are nine types of men who are bound to disclose any

discussion if they get to know of it:

အတငအပငကသလင မလ႕မ၀က ဖြငျပတတေသာ ႏႈတမလသ ကးဥးရသညကလညး ၎ကမး

၌ပငလာ၏။

“‘Ratto du¥¥ho ca mumh¹o ca,

bhīrū āmisagaruko;

itthī so¼ðo pa¼ðako ca,

navamo bhavati dārako.

“Navete puggalā loke,

ittarā calitā calā;

etehi mantitaµ gumhyaµ,

khippaµ bhavati paka¥an’”ti.

That is to say: The greedy man; the angry man; the foolish man; the frightened man; the man

open to bribes and presents; the woman; the man addicted to food and drink, to whoring and liquor; the

53

.Miln. 99

51

effeminate man; the child - there are these nine types of person and they will put an end to rational

considerations, since they are of unstable mind.

ေလာဘႀကးသ၊ ေဒါသႀကးသ၊ ေမာဟႀကးသ၊ ေၾကာကတတသ၊ လကေဆာင၊ဥစၥာ၊ပစၥညးက

အေလးထားသ၊ မနးမ၊ အေသာကအစား,ေလာငး ကစား,မနးမလကစား, အေပာအပါးၾကးသ၊ နပးပ႑က၊

ကေလးသငယ၊ ေလာက၌ ဤကးေယာကတ႔သည ဉာဏပညာ၊အဆငအျခငနညးကန၏။ အလြနလႈပရား

ေသာစတရကန၏။

People of these nine types will quickly make known any confidential matter.54

ဤကးေယာကတ႔ႏငတငပငအပေသာ လ႕၀ကခကစကားသည လငစြာထငရားေပါကၾကား

တတ၏။

11. Six points of merit (gu¼¼¼¼a) for kings

၁၁။၁၁။၁၁။၁၁။ မငးတ႔၏မငးတ႔၏မငးတ႔၏မငးတ႔၏ ဂဏေျခာကပါးဂဏေျခာကပါးဂဏေျခာကပါးဂဏေျခာကပါး

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

‘Sandhinā viggaho yāna,

māsanaµ dvedha mæssayo (chaggu¼æ).

That is to say: Sandhi gu¼a is the virtue of bringing things together in reconciliation;

aggressiveness in warfare is the viggaha gu¼a; setting out to battle is the yāna gu¼a; staying at home to

defend one's own land without setting out for battle is the āsana gu¼a; when two enemies are pressing you

from two sides, negotiating appropriately and separately with both sides is the dvedhæ gu¼a; when afraid

of being beaten by an enemy, taking refuge with another king of great power is the āsaya gu¼a; these are

the six gu¼as.55

54

. Miln. Pp. 99.100 55

.Abhidhæna ¿ø. 246

52

မငးအစရေသာအစးရေသာသတ႔ ျပလပေသာဂဏေျခာကပါးရသညက အမရေကာသကမး,

ဟေတာပေဒသကမးတ႔၌ အေစအစပျပျခငး သႏၶဂဏလညးေကာငး။ စစခတကျခငးယာနဂဏလညး

ေကာငး။ စစမခမတကဘ ကယနငင၌လၿခေအာငေနျခငး အာသနဂဏလညးေကာငး။ ရနသႏစဥးႏစဖက

ၫပသညအခါ ႏစဖကလးကအသငအေလာေျပာျခငး အစရေသာေဒြဓဂဏလညးေကာငး။ ရနသႏပစက

မညကစး၍ အငအားေတာငတငးေသာ မငးတစဥးဥးက မခကပရပျခငး အာသယဂဏလညးေကာငး။

ဤသ႔လင ဂဏတ႔သည ေျခာကပါးျဖစသတညးဟ ဆ၏။

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

((((၁၁၁၁) ) ) ) အေစအစပျပျခငးဟေဟာအေစအစပျပျခငးဟေဟာအေစအစပျပျခငးဟေဟာအေစအစပျပျခငးဟေဟာ သႏၶဂဏသႏၶဂဏသႏၶဂဏသႏၶဂဏ

Among these six gu¼as the sandhi gu¼a comes into play when one king of great power is about to

be defeated and crushed or where he has been extremely discomforted in a great war.

ဤဂဏေျခာကပါးတ႔တြင အေစအစပျပျခငးသႏၶဂဏက အငအားႀကးေသာမငးႏင အေၾကာငးအည

ၫြတ၍ အငအားႀကးေသာမငးက ဖစးႏပစကမညရရာ၌လညးေကာငး၊ စစတကၾကရာ အလြနရႈးနမနာၾကညး

ရာ၌လညးေကာငး ျပအပေသာဂဏတညး။

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

ဤဂဏသညလညး ဆယေျခာကမးရေၾကာငးက ကာမႏၵကနတကမး, ဟေတာပေဒသကမးတ႔၌

ဆ၏။

“Kapālo upakāro ca,

santāno sa³gaho tathā;

upaññāso pa¥ikāro,

saµyogo pūrisantaro.

“Adi ¥¥hanaro adi¥¥ho,

53

attamiso upeggāho;

parikkhāro tatho chino,

tathā ca paribhūsano.

“Khandhāpaneyo sandhi ca,

solaso parikittito;

iti solasakaµ pāhu,

sandhaµ sandhivicakkha¼æ”.

That is to say: There is the sandhi gu¼a called kapāla, generally concerned with agreements and

alliances, described as part of the sāma upāya.

သာမဥပါယတြငဆသညအတငး အညအၫြတမတျဖစေအာင ေစစပျခငးကပါလမညေသာ သႏၶဂဏ

လညးေကာငး။

There is too the sandhi gu¼a called upakāra, concerned with parting with gifts for making

friendships, part of the dāna upāya.

ဒါနဥပါယတြငဆသညအတငး မတျဖစေအာငဥစၥာပစၥညးေပးကမး၍ေစစပေသာ ဥပကာရသႏၶဂဏ


The sandhi gu¼a called santāna, concerned with giving away one's daughters, sisters and so on in

marriage for friendship's sake.

သမး, ႏမစသညကေပး၍ မတျဖစေအာငေစစပေသာ သႏာနသႏၶဂဏ လညးေကာငး။

There is also as a manifestation of the sandhi gu¼a the acceptance of an agreement of friendship,

unbreakable through a whole life time, whether in riches or in poverty, and this is called sa³gata.

အသကထကဆးမပကမဆး ဆငးရအတ ခမးသာအမျဖစပါမညဟ ၀နခစာခပထား၍ မတျဖစ

ေအာငေစစပေသာ သဂၤတသႏၶဂဏလညးေကာငး။

54

Digression :- (this form of the sandhi gu¼a, which accepts the responsibility of undertaking a

companionship for better or worse, with no change of mind, that is not to be cast off for a whole lifetime,

is for the purpose of making a friendship as solid as the centre of a bar of purest gold, never to be cut in

two. Since friendship is like gold, it is known as kañcana sandhi gu¼a (golden)".)

စကားခပ။ ။ ဤသဂၤတသႏၶဂဏသည ကယစတမျခား အသကထကဆးမပကမစး ခ၀နစာခပထား၍

ေကာငးတဆးဘကျပလက ခငခေအာငမတဖြ႔ေသာေၾကာင ဇမၺရဇေရႊတးတစခက အလယ၌ျဖစေသာ

တးႏစခသည အရညအဆငးမကြျပားသကသ႔ ေရႊတးႏငတေသာမတေဆြျဖစေသာေၾကာင ကဉၥနသႏၶဂဏ

ဟ၍လညး ေခၚၾကသည။

If a friendship is made for a particular purpose, with each openly declaring the benefits to be

derived, this is known as the upaññāsa (studied) type of the sandhi gu¼a.

အေစစပမတျဖစခလင ထကေလာေသာအကးတစစတစခ ဧကနၿပးေစမညက ၫႊနျပကာ

မတျဖစေအာင အေစစပျပျခငးဟေသာ ဥပညာသသႏၶဂဏ လညးေကာငး။

If a friendship is made on the basis of declared benefits - that "I shall bring you such-and-such

new means and I shall rely on your bringing me comparable benefits" then this is the pa¥ikāra (reciprocal)

form of the sandhi gu¼a.

ကၽြႏပကသငအား မညကသ႔ေသာအကးစးပြါးက ရြကေဆာငဖးပါသည၊ ကၽြႏပေကးဇးျပခဖးသည

ကေထာက၍ ကၽြႏပအားလညး သငကေကးဇးျပေစခငပါသည ေျပာဆကာ အေစအစပမတဖြ႔ေသာ ပဋကာရ

သႏၶဂဏလညး ေကာငး။

Making an alliance on the basis of associating with a certain king and stating the particular

benefits that will arise from it and of taking steps to complete it is known as the saµyoga (bond on even

terms?) version of the sandhi gu¼a.

မညသညမငးထ၌ ေပါငးဆေစစပရလင မညသညအကးကရလမမညဟ ေျပာဆ၍တစစတစခေသာ

အကးကစၥကေကာငးစြာျပၿပးလင တစေနရာ၌သြားကာ ေစစပမတဖြ႔ျခငးဟေသာ သေယာဂသႏၶဂဏ


55

When two army generals make an alliance in writing, each setting out his desires, this is known

as the pūrisantara (between men) type of the sandhi gu¼a.

စစသႀကးနစေယာက အလရရာေျပာဆစာခပ၍ မတဖြ႔ေစစပျခငး ပရသ ႏရသႏၶဂဏလညးေကာငး။

And "It is called adi¥¥hanara (the blind man's) gu¼a when agreement is reached on such terms as

'you may go ahead and do whatever our enemy's leader requires and enter into a treaty with him on his

terms, but our friendship still holds'".

သငရနသမငး အလရရာကျပသမလကနာပါမည၊ အလရသညကသာ စာခပေရးသားခပဆပါေတာ၊

သေဘာတပါမည ဆ၍ မတဖြ႔ေစစပျခငး အဒ႒ နရသႏၶဂဏလညးေကာငး။

Making an agreement by transferring by treaty a quarter of the country is the adi¥¥ha form of the

sandhi gu¼a.

နငငတစစတတစေဒသက စာခပႏငေပး၍ မတဖြ႔ေစစပျခငး အဒ႒သႏၶ ဂဏလညးေကာငး။

Handing over one's whole army to the enemy and so making an alliance is called the attamisa

(mingled selves?) version of the sandhi gu¼a.

မမစစသညအားလးက ရနသသ႔အပႏငး၍ မတဖြ႔ေစစပျခငး အတမသသ ႏၶဂဏလညးေကာငး။

Making an agreement to hand over one's entire wealth to be dealt with at will, only one's life to be

spared, is known as the upeggāha (?) type of the sandhi gu¼a.

အသကကေစာငေရာကျခငးငာ အသကကသာခမးသာေပးပါ၊ အလရသမဥစၥာပစၥညးကယပါဟ

ပစၥညးဥစၥာအားလးကေပး၍ မတဖြ႔ေစစပျခငး ဥေပဂၢါ ဟသႏၶဂဏလညးေကာငး။

Handing over a quarter, a half or even the whole of the wealth that is in your granaries and your

stores and so coming to agreement is called the parikkhāra (equipment) type of the sandhi gu¼a.

က၊ၾက၊တကေတာတ႔၌ရေသာဥစၥာပစၥညးအစပအ၀ကကလညးေကာငး၊ အလးစကလညးေကာငးေပး၍ ေစစပ

မတဖြ႔ျခငး ပရကၡာရသႏၶဂဏလညးေကာငး။

Making the agreement by giving away the taxes and profits arising from the richest lands is called

the ucchinna (break-up) form of the sandhi gu¼a.

56

နငင၌အခြနအဆထြကေသာ ေကာငးရာအရပကေပး၍ ေစစပမတဖြ႔ျခငးဥစၧႏၷသႏၶဂဏ လညးေကာငး။

Besides this, there is the giving away the whole tax revenue of the country to reach agreement,

which is the paribhūsana (use and enjoyment?) form of the sandhi gu¼a.

ထမတစပါး၊ နငငကထြကသမအခြနက ေပး၍ မတဖြ႔ေစစပျခငး ပရဘသနသႏၶ ဂဏလညးေကာငး။

Making an agreement to serve and oversee the separate movement of tax collections in each year

is the khandhāpanaya (mass leading forward?) form of the sandhi gu¼a.

တစႏစလငမည၍မညမေပးပါမည ပငးျခား၍၊ ပငးျခားရအခြနကထမးေဆာင ၾကပမတေပး

သြငးရေသာ မတဖြ႔ေစစပျခငး ခႏၶာပနယသႏၶဂဏလညးေကာငး။

Thus the sandhi gu¼a has sixteen separate forms, so it is said, and thus scholars call it sixteen-

fold.56

ဤသ႔ သႏၶဂဏက ဆယေျခာကပါးျပား၏ဟ သႏၶကသကနေသာ ပညာရတ႔ သည ဆကန၏။

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

((((၂၂၂၂) ) ) ) စစထးျခငးတညးဟေသာစစထးျခငးတညးဟေသာစစထးျခငးတညးဟေသာစစထးျခငးတညးဟေသာ ၀၀၀၀ဂၢဟဂဏဂၢဟဂဏဂၢဟဂဏဂၢဟဂဏ

In the Abhidhānapadīpikā commentary it is said that the viggaha gu¼a has three forms:

Apahāra lakkha¼o viggaho, sopi tividho. Pakāsa yuddhaµ, kū¥ayuddhaµ,tu¼høyuddhamī’ ti.

That is to say: The disposition to make war is called the viggaha gu¼a.

၀ဂၢဟဂဏသးပါးရသညက အဘဓါနဋကာ၌- စစထးျခငးသေဘာသည ၀ဂၢဟဂဏမည၏။

This gu¼a has three forms. One of these is to attack openly in open warfare, pakāsa yuddha.

ထ၀ဂၢဟဂဏသညလညး အထငအလငး စစမကႏာဆင၍ တကျခငး ဟေသာ ပကာသယဒၶ။

56

.Ræjadhamma Pp. 242-3-4

57

The next is to make the attack with a concealed force, practising secrecy and deception in kū¥a

yuddha.

တပကၿမပထား၍ လ႕၀ကေကာကကစ စဥးလကာ တကျခငး ကဋယဒၶ။

The third is to make the attack without warning, bringing the army forward in a night raid, tu¼hi

yuddha. These are its three separate parts.

စစမေၾကျငာဘ တပကခတကေစ၍ ညဉအခါစးနငးတကခကျခငး တဏယဒၶ။ ဤသ႔သးပါး အျပားရ၏ဟ

ဆသည။

This viggahagu¼a is to be practised when an opponent of equal or lesser strength behaves rudely

and insultingly.57

အငအားတေသာရနသ၊ကယေအာကအငအားနညးေသာရနသတ႔ ေစာကားရငးပလင ဤစစထးျခငး၀ဂၢဟ

ဂဏက အသးျပအပ၏။

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

((((၃၃၃၃) ) ) ) စစနငေအာငတကျခငးစစနငေအာငတကျခငးစစနငေအာငတကျခငးစစနငေအာငတကျခငး ယာနဂဏယာနဂဏယာနဂဏယာနဂဏ

If there is great strength in the power of wealth, in the numbers of valiant men and bearers of

arms, victory will usually follow. A king who has the ability to be victorious can turn from one country to

another so as to broaden his dominions. This power to advance to the attack and gain victories is called

the yānagu¼a.

ဥစၥာအငခြင၊ရမကလကနကကငအစြမးသတအလြနျပညစေသာ မားေသာအားျဖင ေအာငတတနငတတေသာ

မငးသည နငငကယျခငးငာ အျပညျပညသ႔လည၍ နငနငးေအာင အတကအခက စစခတကျခငးသည

ယာနဂဏမည၏။

In the books it is said that this yānagu¼a takes five forms:

57

. Abhidhæna ¿ø. 246

58

“Viggahyo sandhāyo tathā,

sambhūyotha pasañkato;

upekkhā ceti nipu¼o,

Yanaµ pañcavidhaµ mataµ.”

That is to say: The ability to make war and to envelop the whole army of an enemy with one's

own force of men and weapons is that part of the yāna gu¼a that is called viggahya.

ဤယာနဂဏငါးပါးအျပားရေၾကာငးက ကာမႏၵကနတကမး၌ မမ၌ရေသာ ရမက၊လကနကကင

အလးစျဖင ရနသအေပါငးကတကခကသမးယ၍ စစတကျခငးဟေသာ ၀ဂၢယမညေသာ ယာနဂဏ။

Put otherwise, the ability to bring face-to-face the whole strength of an enemy with all his allies

and all one's own strength and the strength of one's own allies and to be the superior is viggahya.

တစနညးကား။ ။ရနသ၏အလးစေသာ မဟာမတနငင၊ မမ၏မဟာမတနငငတ႔က ရမက၊ဗလပါအငအားႏင

အကနယ၍တကျခငးဟေသာ ၀ဂၢယယာနဂဏ။

Going out with the intention of attacking another country, finding that the road was cut off and

that a return was necessary and consequently joining in an alliance with the remaining enemy is that part

of the yānagu¼a that is called sandhāya.

အျခားနငငက စစထးမညခတကရာ၌ လမးျဖတ၍သြားရေသာေၾကာင ေနာကကကနရစမညရနသ

တ႔က အေစအစပမတျပ၍ ခတကျခငးဟေသာ သႏၶာယယာနဂဏ။

Joining in an attack with kings who have great power, near to oneself and who are good warriors

is the part of the yānagu¼a that is called saµbhūya.

ကယႏငအနးအစပျဖစေသာ၊ အားစြမးႏငျပညစေသာ၊စစတကေကာငး ကနေသာမငးတ႔ႏငေပါငး၍

စစခတကျခငးဟေသာ သမၻယယာနဂဏ။

Put otherwise, if an enemy king comes to make war and one advances to meet and challenge him,

so that on the two sides the royal nature of both is at a deadlock and they come to personal combat, that is

a form of saµbhūya.

59

တစနညးကား။ ။ ရနသမငးကစစတကလာသညက ဆးႀကတကခကရေအာင ဆငၿပင၍ ႏစဥး

ႏစဖက၏ရာဇပကတကဖကၿပးလင ႏစဥးၿပငလက စစတကျခငး သမၻယယာနဂဏ။

In a version different again, if, being left with very little wealth, one gets together the remaining

scraps on one's own to attack and defeat an enemy king and to gain much wealth, it is said to be

saµbhūya.

တစနညးကား။ ။ အနညးငယေသာ ေရႊေငြ၊ဥစၥာ၊အႏစသာရကစြ၍ အကးစးပြါးမားစြာျဖစမညက

တစစတစေယာကေသာသက ခ၀န၍ေသာလညး ရနသမငးကေအာငျခငးငာ စစတကျခငးဟေသာ သမၻယ

ယာနဂဏ။

Besides these, to gather one's force and cause disturbance in one area and then make your attack

in another is the form of the yānagu¼a that is called pasañga.

ထမတစပါး၊ တစပါးေသာအရပ၌ လႈပရားေပါငးဆ၍ တစပါးေသာအရပသ႔ စစတကျခငးဟေသာ

ပသဂၤယာနဂဏ။

Going out to attack an enemy's city and on arrival to realise that to attack would bring little

profit, and so to switch the attack on to an ally of the enemy is the form of the yānagu¼a that is called

upekkhiya.

ရနသၿမ႕ကတကမညဟခတက႐ာ ရနသၿမ႕သ႔ေရာက၍ တကရလင အကးနညးမညကျမငကာ၊

ရနသ၏မဟာမတနငငက ခတကတကခကျခငးဟ ေသာ ဥေပကၡယယာနဂဏ။

Thus those who have studied the yāna gu¼a say that it has five different modes.

ဤသ႔ယာနဂဏ၌ တတကၽြမးလမၼာေသာပညာရသညယာနဂဏက ငါးပါးအျပားရေၾကာငး သအပ

သညဟ ဆ၏။

60

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

((((၄၄၄၄) ) ) ) အတကအခကရပစေစျခငးအတကအခကရပစေစျခငးအတကအခကရပစေစျခငးအတကအခကရပစေစျခငး အာသနဂဏအာသနဂဏအာသနဂဏအာသနဂဏ

This gāthā should be remembered in connection with the āsanagu¼a:

“Viggahyo sandhāyo tathā,

saµbhūyotha pasañgato;

upekkhiyæ ceti nipu¼ā,

sanaµ pañcavidhaµ mataµ”.

That is to say: To ask for an armistice when mutual fighting has become too burdensome is the

viggahya form of the āsanagu¼a.

အာသနဂဏသညလညး အခငးခငးတကခက၍ပငပနးေသာေၾကာင ရပဆငးနားေနျခငးဟေသာ

၀ ဂၢယအာသနဂဏ။

Put differently, when one has attacked and enveloped the enemy; to desist further is the form of

the āsanagu¼a that is called viggahya.

တစနညးကား။ ။ ရနသက တကခကသမးယၿပး နားေနျခငးဟေသာ ၀ ဂၢယအာသနဂဏ။

Or differently again, when one is unable to sustain the enemy attack, to retreat into fortifications

and hold him there is also the viggahya form of the āsanagu¼a.

တစနညးကား။ ။ရနသမယနငေအာင ခၿမ႕၌၀င၍ ခချခငးဟေသာ ၀ဂၢယ အာသနဂဏ။

When the strength of both sides is exhausted from their mutual attacks and they can fight no

further, to discuss and arrange an agreement is the sandhæya form of the āsanagu¼a.

ႏစဥးႏစဖကတကခကၾကသျဖင အားခြနကနခနး၍ ဆကလကမတကနငေသာေၾကာင အေစအစပ

ေျပာဆမတဖြ႔ကာေနျခငးဟေသာ သႏၶာယအာသနဂဏ။

King Udāsiñga formed an association of all his allied kings which stood so that no single enemy

could break it; this was the saµbhūya form of the āsanagu¼a.

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ဥဒါသနမငး၊ မတမငးတ႔ႏင တေပါငးတညးျပ၍ တစပါးရနသတ႔ မဖကမဆးနငေအာငေနျခငး

ဟေသာ သမၻယအာသနဂဏ။

Next, a king who goes to war against one country and remains at peace in alliance with another is

an example of the pasañga form of the āsanagu¼a.

တစခေသာနငငက စစခတကေသာမငးသည တစခေသာနငငႏငေပါငး ဆ၍ေနျခငးဟေသာ

ပသဂၤအာသနဂဏ။

One who goes out intending to attack his enemy, but finds the enemy too strong for him and so

retreats without fighting and stays so, is an example of the upekkhiya form of the āsanagu¼a.

ရနသကတကမညဟခတကရာ ရနသကအားႀကးေသာေၾကာင မတကဘေရာငၾကဉ၍ေနျခငး

ဟေသာ ဥေပကၡယအာသနဂဏ။

Thus those that have studied the āsanagu¼a say that it has five different forms.58

ဤသ႔အာသနဂဏ၌ တတသနားလညကနေသာပညာရတ႔သည အာသနဂဏက ငါးပါးအျပားရ၏

သမတအပေသာ ဂါထာကလညး မတသား အပသတညး။

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

((((၅၅၅၅) ) ) ) ႏစဖကေသာရနႏငႏစဖကေသာရနႏငႏစဖကေသာရနႏငႏစဖကေသာရနႏင ေလာေအာငကငရာေသာေလာေအာငကငရာေသာေလာေအာငကငရာေသာေလာေအာငကငရာေသာ ေဒြဓဂဏေဒြဓဂဏေဒြဓဂဏေဒြဓဂဏ

One form of the dvedhagu¼a is, when squeezed between double attacks by enemies on both sides,

to open negotiations in suitable terms with both sides, offering personal negotiations.

ေဒြဓဂဏ၌ရနသႏစဥးႏစဖကၫပရာရနသႏစဥးႏစဖကလးက သငတင ေအာငေျပာဆ၍ မမကယက

အပႏငးျခငးဟေသာ ေဒြဓဂဏလညးတစပါး။

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62

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

him against the other.

တစဖကရနသကေပါငး၍၊ တစဖကရနသတ႔ႏင စစထးျခငးဟေသာ ေဒြဓ ဂဏလညးတစပါး။

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

အခ႕ေသာရမကႏငၿမ႕ကေစာင၍၊ အခ႕ေသာရမကႏင စစထးျခငး ဟေသာ ေဒြဓဂဏလညးတစပါး။

Acting in such ways suitable for dealing with a double threat is the dvedhægu¼a.59

ဤသ႔အစရသညျဖင ႏစဖကလးႏင သငေလာေအာငလပသမသည ေဒြဓဂဏမည၏။

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

((((၆၆၆၆) ) ) ) အားႀကးေသာမငးကအားႀကးေသာမငးကအားႀကးေသာမငးကအားႀကးေသာမငးက မရေသာမရေသာမရေသာမရေသာ အာသယဂဏအာသယဂဏအာသယဂဏအာသယဂဏ

Of the āsayagu¼a, one form is to take refuge with and subject oneself to another prince of great

strength because there is a danger that the enemy will be victorious; the other is to take refuge thus when

it can be seen that there will be much personal advantage in doing so. This gu¼a has these two forms.60

အာသယဂဏမကား။ရနသတစပါးႏပစကမညကေၾကာကေသာေၾကာင အားႀကးေသာမငးက မခကပရပျခငး

တစပါး။ ဤအားႀကးေသာမငးက မခကပရပရလင ကယ၌အကးမားစြာရမညကျမင၍ မခကပရပျခငးတစပါး။

ဤသ႔ ႏစပါး အျပားရ၏။

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. Abhidhæna ¿ø. 247

Chapter 3 M.E

Documents

Transcript of Chapter 3 M.E