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]]earm wó b*0awm t&[awm or®morÁK'¨ó}}
``Namo Tassa Bhagavato Arahato Sammāsambuddhassa.''
"r®y'
ygVd-jrefrm-t*Fvdyf
oHk;bmom
DHAMMAPADA
PÃLI- MYANMAR- ENGLISH
ALOTAWPYIE BODHISUKHA
BUDDHIST SOCIETY OF AMERICA
1102 KELVIN ROAD

EL SOBRANTE CA, 94803-1013
PHONE:(510) 223-8853
http://www.lknt11.com/
"r®y' rmwdum
DHAMMAPADA CONTENTS
eHygwf taMumif;t&m pmrsufESm

No. Contents Page No.
1/ ,ru0*¾? tpHkjzpfaom w&m;awmf pmpkrsm; 1
1. Chapter- 1 1
2/ tyÜrm'0*¾? rarhavsmhjcif; w&m;awmf pmpkrsm; 6
2. Chapter- 2 6
3/ pdwå0*¾? pdwf w&m;awmf pmpkrsm; 9
3. Chapter- 3 9
4/ ykyæ0*¾? yef; w&m;awmf pmpkrsm; 12
4. Chapter- 4 12
5/ Amv0*¾? vlrdkuf w&m;awmf pmpkrsm; 16
5. Chapter- 5 16
6/ y@dw0*¾? vlvdr®m w&m;awmf pmpkrsm; 20
6. Chapter- 6 20
7/ t&[EÅ0*¾? &[EÅm w&m;awmf pmpkrsm; 24
7. Chapter- 7 24
8/ o[ó0*¾? wpfaxmif w&m;awmf pmpkrsm; 27
8. Chapter- 8 27
9/ ygy0*¾? raumif;rI w&m;awmf pmpkrsm; 31
9. Chapter- 9 31
10/ '@0*¾? 'Pf w&m;awmf pmpkrsm; 35
10. Chapter- 10 35
11/ Z&m0*¾? tdkjcif; w&m;awmf pmpkrsm; 39
11. Chapter- 11 39
12/ twå0*¾? rdrdudk,f w&m;awmf pmpkrsm; 42
12. Chapter- 12 42
13/ avmu0*¾? avmu w&m;awmf pmpkrsm; 45
13. Chapter- 13 45
"r®y' rmwdum
DHAMMAPADA CONTENTS
eHygwf taMumif;t&m pmrsufESm

No. Contents Page No.
14/ Ak'¨0*¾? jrwfpGmbk&m; w&m;awmf pmpkrsm; 48
14. Chapter- 14 48
15/ okc0*¾? csrf;omjcif; w&m;awmf pmpkrsm; 52
15. Chapter- 15 52
16/ yd,0*¾? cspfjcif; w&m;awmf pmpkrsm; 55
16. Chapter- 16 55
17/ aum"0*¾? trsufa'go w&m;awmf pmpkrsm; 58
17. Chapter- 17 58
18/ rv0*¾? tnpftaMu; w&m;awmf pmpkrsm; 61
18. Chapter- 18 61
19/ "r®|0*¾? w&m;½Sdjcif; w&m;awmf pmpkrsm; 66
19. Chapter- 19 66
20/ r*¾0*¾? vrf; w&m;awmf pmpkrsm; 70
20. Chapter- 20 70
21/ yudPÖu0*¾? taxGaxG w&m;awmf pmpkrsm; 74
21. Chapter- 21 74
22/ ed&,0*¾? i&J w&m;awmf pmpkrsm; 78
22. Chapter- 22 78
23/ em*0*¾? qif w&m;awmf pmpkrsm; 82
23. Chapter- 23 82
24/ wPSm0*¾? awmifhwjcif; w&m;awmf pmpkrsm; 85
24. Chapter- 24 85
25/ bdu©K0*¾? &[ef; w&m;awmf pmpkrsm; 92
25. Chapter- 25 92
26/ jAm[®P0*¾? udavomNidrf;ol w&m;awmf pmpkrsm; 97
26. Chapter- 26 97
-1-
DHAMMAPADA PALI MYANMAR ENGLISH
1-,ru0*¾
Chapter
1/ raemykAÁ*Frm "r®m? raemaoa|m raemr,m/

reom ap y'ka|e? bmowd 0g ua&mwd 0g/
wawm eH 'ku©raEGwd? puúH0 0[awm y'H/
1/ emrfcE¨m(av;yg;)wkdUonf pdwfvQif a&hSoGm;&Sdukef\? pdwfvQif tBuD;trSL;&Sdukef\?

pdwfjzifh NyD;ukef\? jypfrSm;vddkaompdwfjzifh tu,fí ajymqdkaomfvnf;aumif;? jyKvkyf
aomfvnf;aumif;? MuHpnfaomfvnf;aumif; xdk(ajymqdk jyKvkyf MuHpnfrI)aMumifh vSnf;bD;
onf 0efaqmifEGm;\ajc&modkY tpOfvkdufbdouho
J dkY xdkolodkY qif;&Jonf tpOfvdkuf
av\/
1. Mental perception is the lead in mind that causes everything to happen. It is founded on our
thoughts. Our life is the creation of our mind which is supreme. If one speaks or acts or plans
with wicked mind, suffering and pain will follow as the wheel of a cart that follows the hoof of
the ox.
2/ raemykAÁ*Frm "r®m? raemaoa|m raemr,m/

reom ap yoaEée? bmowd 0g ua&mwd 0g/
wawm eH okcraEGwd? qm,m0 teyg,deD/
2/ emrfcE©m(av;yg;)wdkUonf pdwfvQif a&hSoGm;&Sdukef\? pdwfvQif tMuD;trSL;&Sdukef\?

pdwfjzifh NyD;ukef\? oefY&Sif;Munfvifaompdwfjzifh tu,fí ajymqdkaomfvnf;aumif;?
jyKvkyfaomfvnf;aumif;? MuHpnfaomfvnf;aumif; xdk(ajymqdk jyKvkyf MuHpnf)aomaMumifh
t&dyfonf (vludk)rpGefYrlí tpOfvdkufouJhodkY xdo
k lodkY csrf;omonf tpOfvdkufav\/
2. Mental perception is the lead in mind that causes everything to happen. It is founded on our
thoughts. Our life is the creation of our mind which is supreme. If one speaks or acts or plans
with pure mind, joy and peace will follow like a shadow that never leaves the body.
3/ tauúmpdä rH t0"d rH? tZded rH t[mod ar/

a, p wH Oye,SEÅd? a0&H awoH e or®wd/
4/ tauúmpdä rH t0"d rH? tZded rH t[mod ar/
a, p wH Ekye,SEÅd? a0&H awolyor®wd/
-2-
3/ þolonf ighudk qJa&;zl;jyD? ighudk n§Of;qJzl;jyD? ighudkatmifEkdifzl;jyD? ighOpömudk

aqmif,lzl;jyD[k xdkolYtay:ü &efjidK;zGYJukef\? xdkolwdkYtm; (jzpfay:vmonhf) &efonf
rjidrf;at;Edkif/
4/ þolonf ighudk qJa&;zl;jyD? ighudk n§Of;qJzl;jyD? ighudkatmifEkdifzl;jyD? ighOpömudk
aqmif,lzl;jyD[k xdkolYtay:ü &efjidK;rzGJYukef? xdkolwdkYtm; (jzpfay:vmonfh) &efonf
ajyNidrf;Ekdif\/
3. "He abused me, he injured me, and he robbed me"- those who have such thoughts in mind
will not be free from hatred.
4. "He abused me, he injured me, and he robbed me"- those who do not have such thoughts in
mind will be free from hatred.
5/ e [d a0a&e a0&med? or®EÅD" uk'gpeH/

ta0a&e p or®EÅd? {o "ar®m oeEÅaem/
5/ þavmuü &efwkHYrljcif;jzifh &efwdkYonf tb,ftcgrQ rajyNidrf;Ekdifukef? &efwkHYrrl

jcif;jzifhomvQif &efajyNidrf;Ekdifukef\? þoabmum; tpOftvm "r®wmoabmyifwnf;/
5. As a universal truth, hatred will never end by hatred: hatred will cease by loving kindness.
6/ ya& p e 0dZmeEÅd? r,arwå ,rmrao/

a, p ww¬ 0dZmeEÅd? wawm or®EÅd ar"*g/
6/ þavmuü vlrdkufwdkYonf igwddkY aoMuvdrhfrnf[k rodMuukef? xdk rodrIaMumifh

cdkuf&efjiif;cHkrIwdkYonf rajyjidrf;Ekdifukef? þavmuü ynm&SdolwdkYonf igwdkYaoMuvdrhfrnf
[k odMuukef\? xdkodrIaMumifh cdkuf&efjiif;cHkrIwdkYonf ajyjidrf;Ekdifukef\/
6. The silly do not know that they must one day come to an end; but those who know this do not
fight each other and their quarrels cease.
7/ okbmEkyóð 0d[&EÅH? £Èdá,ok toH0kwH/

abmZerSd pmrwånHK? ukoDwH [De0D&d,H/
wH a0 yo[wd rma&m? 0gawm ½ku©H0 'kAÁvH/
8/ tokbmEkyóð 0d[&EÅH? £Èdá,ok okoH0kwH/
abmZerSd p rwånHK? o'¨H tm&'¨0D&d,H/
wH a0 eyÜo[wd rma&m? 0gawm aovH0 yAÁwH/
7/ wifhw,f\[k tzefzef½Iíaeaom £aÈ´wdkYü rapmifhpnf;bJ abmZOfü twdkif;

t&Snfudk rodrlí 0D&d,,kwfavsmh ysif;&doludk avrkefwdkif;onf tm;enf;aomopfyifudk
ESdyfpufn§Of;qJbdouhJodkY (udavom)rm&fonf pifppf ESdyfpufEdkif\/
-3-
8/ rwifhw,f[k tzefzef½Iíaeaom £aÈ´wdkYü aumif;pGm apmifhpnf;vsuf abmZOfü

twdkif;t&Snfudkodí o'¨gw&m;&Sdojzifh xufoefaom vkHYv&Sdoludk avrkefwdkif;onf
ausmufawmifMuD;udk rESdyfpuf rn§Of;qJEki
d fbdouJhodkY (udavom)rm&fonf pifppf
rESdyfpufEkdif/
7. The person who lives as though the things of the world were pleasurable, with senses
uncontrolled and food immoderate, lazy and weak will be overpowered by Mara (craving), like
the wind throws down a weak tree.
8. The person who lives as though the things of the world were not pleasurable, with senses well
controlled and food moderate, faithful and strong , will not be overpowered by Mara (craving),
like a mountain unshaken by the wind.
9/ teduúoma0g umom0H? a,m 0w¬H y&d'[dówd/

tayawm 'roapöe? e aom umom0r&[wd/
10/ a,m p 0EÅuom0ó? oDavok okorm[dawm/
Oayawm 'roapöe? o a0 umom0r&[wd/
9/ (£aÈúdk) qHk;rjcif;uif;í rSefuefpGm ajymqdkjcif;r&Sdaom udavomzefa& ruif;bJvsuf

zef&nfpGef;aom t0wf(ouFef;)udk0wfaomolonf zef&nfpGef;aom t0wf(ouFef;)ESifh
rxdkufwef/
10/ £aÈ´wdkYudkqkH;rvsuf rSefuefpGm ajymqdkjcif;&Sdaom udavomzefa&udk axG;tefjyD;í
oDvwdkYü aumif;pGm apmifhxdef;olonfomvQif zef&nfpGe;f aomt0wfESifh xdkufwef\/
9. One, who puts yellow robe with a soul which is impure, lacks in self-control (composure) and
disregardful of truth is unworthy of the yellow robe.
10. One who is pure from sin and whose soul is strong in virtue, who has self-control and regards
truth is indeed worthy of the yellow robe.
11/ toma& om&rwdaem? oma& pmom&'ódaem/

aw om&H em"d*päEÅd? rdpämouFyÜa*gp&m/
12/ om&Oö om&awm ÚwGm? tom&Oö tom&awm/
aw om&H t"d*päEÅd? or®mouFyÜa*gp&m/
11/ tESpfr&Sdaomw&m;ü tESpf&Sd\[k t,l&dSMuukef\? tESpf&Sdaomw&m;ürlum; tESpf

r&Sd[k t,l&SdMuukef\? xdkolwdkYonf rSm;aomMuHpnfrIvQif (usufpm;&m) tm½kH &SdMu
ukef&um; tESpf&Sdaomw&m;udk r&EkdifMuukef/
12/ tESpf&Sdaomw&m;udkvnf; tESpf&Sdaomw&m;[lí tESpfr&Sdaomw&m;udkvnf;
tESpfr&Sdaomw&m;[lí odMuukefaomaMumifh xdkolwdkYonf rSefuefaom MuHpnfrIvQif
(usufpm;&m)tm½kH &Sdukef&um; tESpf&Sdaom w&m;udk &EkdifMuukef\/
-4-
11.Those who consider truth in untruth, and see untruth in truth, do not reach the truth, lost in the
path of wrong views.
12. Those who consider truth in truth and untruth in untruth arrive at truth and follow true desires
as they hold right views.
13/ ,xm t*g&H 'kpäEéH? 0k|D orwd0dZößwd/

{0H tbm0dwH pdwåH? &ma*g orwd0dZößwd/
14/ ,xm t*g&H okqEéH? 0k|D e orwd0dZößwd/
{0H okbm0dwH pdwåH? &ma*g e orwd0dZößwd/
13/ tdrfudk raumif;ojzifh rdk;tyfonf&Sdaomf rdk;a&onf azmuf0ifEkdifouJo

h dkY pdwfudk
(orx? 0dyóemwdkYjzifh) aumif;pGm ryGm;xHktyfonf&Sdaomf &m*onf azmuf0ifEkdif\/
14/ tdrfudk aumif;pGmrdk;tyfonf&Sdaomf rdk;a&onf razmuf0ifEkdifouJo
h dkY pdwfudk
(orx? 0dyóemwdkYjzifh) aumif;pGm yGm;xHktyfonf&Sdaomf &m*onf razmuf0ifEkdif/
13. As rain penetrates the poorly thatched house that is poorly roofed, passion (raga) penetrates
the unguarded mind.
14. As rain does not penetrate the well-guarded house, so passion (raga) does not penetrate the
well-guarded mind.
15/ £" aompwd aypö aompwd? ygyum&D Ob,w¬ aompwd/

aom aompwd aom 0d[nwd? 'doGm ur®udvd|rwåaem/
15/ raumif;rIjyKolonf þb0üvnf; pdk;&drf&\? wrvGefb0üvnf; pdk;&drf&\?

ypöKyÜef wrvGef b0ESpfwefwdkYüvnf; pdk;&drf&\? xdkraumif;rIjyKolonf rdrd\npfEGrf;aom
ç
uHudk odjrifí pdk;&drf& yifyef;&\/
15. The evil-doer suffers in this world and he suffers in the next, the man who does evil suffers
in both worlds. He suffers and mourns when he sees the wrong he has done.
16/ £" arm'wd aypö arm'wd? uwykanm Ob,w¬ arm'wd/

aom arm'wd aom yarm'wd? 'doGm ur®0dok'¨drwåaem/
16/ aumif;rIjyKolonf þb0üvnf; 0rf;ajrmuf&\? wrvGefb0üvnf; 0rf;ajrmuf

&\? ypöKyÜefwrvGef b0ESpfwefwdkYüvnf; 0rf;ajrmuf&\? xdkaumif;rIjyKolonf rdrd\
pifMu,faomuHukd odjrif&í 0rf;ajrmuf& tvGef0rf;ajrmuf&\/
16. The virtuous person is happy in this world and after death, happy in both. Seeing the purity
of his own action, he feels glad when he sees the good he has done.
-5-
17/ £" wyÜwd aypö wyÜwd? ygyum&D Ob,w¬ wyÜwd/

ygyH ar uwEÅd wyÜwd? bda,sm wyÜwd 'k*¾wð *awm/
17/ raumif;rIjyKolonf þb0üvnf; ylyef&\? wrvGefb0üvnf; ylyef&\?

ypöKyÜef wrvGef b0ESpfwefwdkYüvnf; ylyef&\? ]]igonf raumif;rIudk jyKrdNyD}}[k ylyef
&\? 'k*¾wdbHkb0odkY a&mufygrlum; tvGef ylyef&\/
17. The evil-doer suffers in this world and, he suffers in the next, he suffers in both. He suffers
when he thinks of the evil he has done: he suffers even more when he has gone in the evil path to
hell.
18/ £" eE´wd aypö eE´wd? uwykanm Ob,w¬ eE´wd/

yknH ar uwEÅd eE´wd? bda,sm eE´wd ok*¾wð *awm/
18/ aumif;rIjyKolonf þb0üvnf; ESpfouf&\? wrvGefb0üvnf; ESpfouf&\?

ypöKyÜef wrvGef b0ESpfwefwdkYüvnf; ESpfouf&\? ]]igonf aumif;rIudk jyKtyfNyD}}[k
ESpfouf&\? ok*wdbHkb0odkY a&mufygrlum; tvGefESpfouf&\/
18. The virtuous man rejoices in this world, and he rejoices in the next world: the man who does
well rejoices in both worlds. "I have done good deed", thus he rejoices and even happier when he
has gone on the good path to heaven.
19/ A[krÜd ap oH[dw bmormaem? e wuúa&m a[mwd ea&m yrawåm/

a*gayg0 *ga0g *P,H ya&oH? e bm*0g omrnó a[mwd/
20/ tyÜrÜd ap oH[dw bmormaem? "r®ó a[mwd tEk"r®pm&D/
&m*Oö a'goOö y[m, arm[H? or®yÜZmaem ok0drkwåpdawåm/
tEkyg'd,maem £" 0g [k&H 0g? o bm*0g omrnó a[mwd/
19/ EGm;½SifwdkYtm; EGm;wdkYudk a&wGuftyfESif;vdkuf&aom EGm;ausmif;om;onf EGm;EkdY

t&omudk rcHpm;&ouJhodkY? edAÁmefa&mufonftxd tusKd;pD;yGm;ESifhpyfaom yd#uwf
oHk;yHk[laom bk&m;pum;awmfudk rsm;pGmajyma[maeaomfvnf; rusifhrMuH arhavsmhaygh
wefaeaomolonf jyKxdkufonfudkjyKonf rrnf? r*fzv
dk ft&omudk rcHpm;&/
20/ edAÁmefa&mufonftxd tusKd;pD;yGm;ESifhpyfaom yd#uwfoHk;yHk[laom bk&m;pum;
awmfudk tenf;i,frQyif ajyma[maeygaomfvnf; w&m;tm;avsmfaom tusifhudk
usifhavh½SdoljzpfcJhrl &m*ça'goçarm[udk y,fjyD;vQif aumif;pGm tjym;tm;jzifh odonf
jzpfí (udavomwdkYrS)vGwfaom pdwf½Sdonfjzpfvsuf þavmuü vnf;aumif;? wrvGef
avmuü vnf;aumif; pGJvrf;rIr½SdawmhNyD? xdkolonfom r*fzdkvft&omudk cHpm;&\/
-6-
19. If a man speaks many religious words of the Buddha (Tipita-ka) but does not put it into
practice, this thoughtless man cannot enjoy the life of religion, like a cowherd counting others'
cows, without knowing the taste of the milk.
20. If a man speaks a few religious words and yet he lives the life of those words (Dhamma), free
from passion, hatred and illusion – with right vision and a free mind, craving for nothing both
now and hereafter – the life of this man is a life of faithfulness in religion.
2-tyÜrm'0*¾
Chapter
21/ tyÜrma'g trwy'H? yrma'g rpöKaem y'H/

tyÜrwåm e rD,EÅd? a, yrwåm ,xm rwm/
22/ {0H 0daooawm ÚwGm? tyÜrm'rSd y@dwm/
tyÜrma' yarm'EÅd? t&d,meH a*gpa& &wm/
23/ aw psm,daem omwwdum? edpöH 'VSy&uúrm/
zkoEÅd "D&m edAÁmeH? a,m*au©rH tEkwå&H/
21/ rarhravsmhjcif;onf edAÁmef\taMumif;wnf;? arhavsmhjcif;onf aojcif;\taMumif;

wnf;? rarhravsmhaomolwdkYonf aoonfrrnfukef? arhavsmhaomolwdkYonf aoonf
rnfukef\/
22/ rarhavsmhaom ynm½SdwdkYonf þodkY xl;jcm;aMumif;udkodí rarhavsmhaom owd
w&m;ü ½Tifvef;0rf;ajrmufukefvsuf t&d,mwdkY\ usufpm;&m avmukwå&mw&m; udk;yg;
ü arGYavsmfMuukef\/
23/ xdkynm½SdwdkYonf (orxç0dyóem psmefESpfyg;jzifh udavomudk) ½IdYNr§dKufukefNyD;vQif
tjrJrjywf vHkYvjyKukefí rwGefYrqkwf vHkYvxkwfukefvsuf a,m*av;yg;\ukef&m
twkr½Sdjrwfaom edAÁmefodkY a&mufMuukef\/
21. Awareness is the path to the deathless (Nibbana), unawareness, the path of death. Those who
are aware do not die; those who are unaware are as if dead already.
22. Those who, with a clean mind have seen this truth, those who are wise and ever-watchful,
they feel the joy of watchfulness, the joy of the path of the Noble Ones (Ariyas).
23. And the wise who devote themselves to meditation and in deep contemplation with ever-
living power advance on the path, they in the end reach Nibbana, incomparable release from
bonds.
-7-
24/ O|me0awm owDrawm? okpdur®ó edor®um&daem/

onwó "r®ZD0daem? tyÜrwåó ,aombd0¹kwd/
24/ x<uvHkYv&Sdol? owd&Sdol? pifMu,faomuH oHk;yg;½Sdol? pl;prf;íjyKavh½Sdol (£aÈúdk)

apmifhpnf;ol? w&m;ojzifh toufarG;ol? rarhavsmholtm; ta>ct&H tausmftapmonf
wdk;yGm;\/
24. Energetic, alert, ever mindful, pure in deed, careful in action, self-controlled, living in
accordance with truth (right livelihood), that person will arise in glory.
25/ O|maeeyÜrma'e? oH,are 'are p/

'DyH u,d&mx ar"m0D? ,H MoaCm embduD&wd/
25/ x<uvHkYvESifhvnf;aumif;? rarhavsmhjcif;ESifh vnf;aumif;? (oDv) apmifhpnf;jcif;

ESifhvnf;aumif;? (£aÈúdk)qHk;rjcif;ESifhvnf;aumif; jynfhpHkaom ynm½Sdonf oHo&m
wnf;[laom ork'´&mü t&[wåzdkvfwnf;[laom rDScdk&muRef;udk jyKvkyf&m\? ,if;onfh
uGßef;udk udavoma&vsOfonf rzsufqD;EkdifawmhjyD/
25. By earnestness, by mindfulness, by restraint and self-control (with regard to moral precepts),
the wise man could make an island (in the sea of mental defilements) that a flood of passion
cannot sweep away.
26/ yrm'rEk,kOÆEÅd? Amvm 'kar®"daem Zem/

tyÜrm'Oö ar"m0D? "eH ao|H0 &u©wd/
27/ rm yrm'rEk,kaOÆx? rm umr&wdoE¦0H/
tyÜrawåm [d psm,aEÅm? yayÜgwd 0dykvH okcH/
26/ ynmrJhí rdkufaomolwdkYonf arhavsmhrIudk tm;xkwfMuukef\? ynm½dSonfum;

rarhavsmhjcif;udk tjrwfqHk; OpömuJhodkU apmifha½Smuf\/
27/ xdkYaMumifh oifwdkYonf arhavsmhrIudk tm;rxkwfMuukefvifh? umrwdkYü arGYavsmfrI
[kqdktyfaom wPSmESifh tuRrf;0ifrIudk tm;rxkwfMuukefvifh? tb,fhaMumifhqdkaomf
rarhravsmh (orxç0dyóem psmefESpfyg;jzifh udavomudk) ½IdYjrd§Kufwwfaomolonf jrwf
aom (edAÁmef)csrf;omodkY a&mufEkdifaomaMumifhwnf;/
26. Foolish and unintelligent people engage in unawareness. But the wise one guards awareness
like the greatest treasure.
27. Do not indulge in negligence, do not be intimate with attachment to lust and desires. The
vigilant one who is established in mindfulness and aware can gain Nibbana, the joy supreme.
-8-
28/ yrm'H tyÜrma'e? ,'g Ek'wd y@dawm/

ynmygom'rm½k,S? taomaum aomudeð yZH/
yAÁwa|m0 blra|? "Da&m Amav ta0u©wd/
28/ ynm½Sdonf arhavsmhrIudk rarhavsmhrIjzifh y,fazsmuf\? pdk;&drfrIuif;aom &[EÅm

onf 'dAÁpu©K[kqdktyfaom ynmjymom'fxufodkYwufí pdk;&drfrI½Sdaom owå0gtaygif;udk
½IMunfh\? awmifxdyfüwnfaomolonf ajrjyifüwnfaomolwdkYudk ½IMunfhouJhodkY ynm½Sd
&[EÅmonf (ykxkZOf)olrdkufwdkYudk ½IMunfh\/
28. The wise expels unawareness by awareness, negligence by vigilance, climbing the tower of
wisdom, sorrow less, the wise one (the Arahant) looks down upon the sorrowing crowd as one
standing on the mountain looks down those standing on the ground below.
29/ tyÜrawåm yrawåok? oawåok A[kZm*a&m/

tAvóH0 oDCaóm? [dwGm ,mwd okar"aom/
29/ vsifjrefaomjrif;onf cGeftm;enf;aomjrif;udk csefí oGm;ouJhodkY? arhavsmhol

taygif;wdkYwGif rarhavsmhaomynm½Sdonf arhavsmholudkcsefxm;í oGm;\? owdvGwf
uif; Eddk;Mum;jcif; r½Sdol taygif;wdkYwi
G f owdyGm;rsm; Ekd;Mum;olonf (owdvGwfuif;
Edk;Mum;jcif; r½Sdolrsm;udk) pGefYxm;íoGm;\/
29. Watchful among the unwatchful, vigilant among the heedless, the wise man like a swift horse
runs his race, outrunning those leaving behind who are slow.
30/ tyÜrma'e rC0g? a'0geH ao|wH *awm/

tyÜrm'H yoHoEÅd? yrma'g *&[dawm o'g/
30/ rmCvkvifonf (ukodkvfaumif;rIü) rarhavsmhjcif;aMumifh ewfwdkY\ txGwftxdyf

odkYa&muf\? (ynm½SdwdkYonf ukokdvfaumif;rIü) rarhavsmhjcif;udk csD;rGrf;ukef\? (ukodkvf
aumif;rIü) arhavsmhjcif;udk tcgcyfodrf; uJh&JUtyf\/
30. Magha young man rose to the lordship of the gods by mindfulness (in doing meritorious
deeds). The wise praise earnestness; negligence in doing virtuous deeds is always blamed.
31/ tyÜrm'&awm bdu©K? yrma' b,'ód 0g/

oHa,mZeH tPHk xlvH? ![H t*¾D0 *päwd/
31/ rD;onf MuD;i,fra½Smif avmifpm[lorQudk avmifuRrf;ouJhodkY rarhavsmhrIü arGYavsmf

í arhavsmhrIü ab;[k½Iavh½Sdaom&[ef;onf MuD;i,fr[l oHa,mZOftm;vHk;udk avmifuRrf;
apvsuf (edAÁmefodkY)oGm;\/
-9-
31. The monk who delights in awareness and fears negligence goes to Nibbana destroying all
fetters like a fire burning all obstacles both great and small.
32/ tyÜrm'&awm bdu©K? yrma' b,'ód 0g/

tbaAÁm y&d[mem,? edAÁmeaó0 oEÅdau/
32/ rarhavsmhrIü arGYavsmfí arhavsmhrIü ab;[k ½Iavh½Sdaom &[ef;onf (r*fzdkvfwdkYrS)

qkwf,kwfjcif;iSg rxdkuf? edAÁmef\ teD;üomvQif jzpf\/
32. The monk who delights in awareness and fears in negligence cannot fall away (from his
perfect state) – he is very close upon Nibbana.
3-pdwå0*¾
Chapter
33/ zEéH pyvH pdwåH? 'l&u©H 'kEéd0g&,H/

OZHk ua&mwd ar"m0D? Ookuma&m0 awZeH/
34/ 0g&daZm0 xav cdawåm? MouarmuwOAÇawm/
y&dzE´wd'H pdwåH? rm&a",sH y[mwa0/
33/ av;orm;onf jrm;udk ajzmifhatmifjyKouJhodkY ynm½Sdonf (tm½HkwdkYü)wkefvIyfí

vQyfay:avmfvnfjcif; oabm½Sdaom apmifhxdef;&ef wm;jrpf&ef cufcJaompdwfudk ajzmifh
atmifjyK\/
34/ a&wnf;[laom rSD&mwnf&mrS xkwfaqmifí ukef;üypfcsxm;tyfaomig;onf
wzsyfzsyfwkefvIyfouJhodkY udavomrm&f udk,fwGif;&efudky,f&ef umre,fy,frS xkwfaqmif
í xm;tyfaom þpdwfonf wzsyfzsyf wkefvIyf\/
33. The mind is restless, unsteady, hard to guard, hard to control. The wise man makes it straight,
like a Fletcher straightens his arrows.
34. Like a fish quivers when taken out from his watery home and thrown on land, our mind
struggles to get free from the power of Mara's sway (kilesas, moral defilements).
-10-
35/ 'kEéd*¾[ó v[kaem? ,w¬umredygwdaem/

pdwåó 'raxm om"k? pdwåH 'EÅH okcg0[H/
35/ ESdrfeif;&efcJ,Of;í vsifjrefaomoabm½Sdaom tvdk½Sd&mtm½kHü usavh½Sdaompdwfudk

qHk;rjcif;onfaumif;\? (qHk;rjyD;í),Ofaus;aompdwfonf csrf;omudk ½Gufaqmifwwf\/
35. It is good to tame the mind, which is difficult to restrain. It flies after fancies wherever it
likes. A disciplined mind brings happiness.
36/ ok'k'óH okedykPH? ,w¬umredygwdeH/

pdwåH &au©x ar"m0D? pdwåH *kwåH okcg0[H/
36/ tvGefYtvGefjrifEkdifcJaom tvGefYtvGefodrfarGYaom tvdk½Sd&mtm½kHü usavh½Sdaom

pdwfudk ynm½Sdonf apmifha½Smuf&m\? apmifha½Smufxm;tyfaompdwfonf csrf;omudk
½Gufaqmifwwf\/
36. Invisible and subtle is the mind, and it flies after fancies wherever it likes, but let the wise
man guard well his mind, for a mind well-guarded is a source of great joy.
37/ 'l&*FrH {up&H? to&D&H *k[mo,H/ ({upm&H)
a, pdwåH oH,rdóEÅd? armu©EÅd rm&AEëm/
37/ ta0;odkYoGm;wwfaom wpfOD;wnf;usufpm;aom udk,faumiftxnfr½Sdaom ([',

0w¬K)vdkPf*lürDSaompdwfudk tMuifolwdkYonf apmifhpnf;(csKyfwnf;)Muukef\? (xdkolwdkYonf)
rm&ftaESmiftzGJYrS vGwfMuukefvwåHY/
37. Those who control their mind which travels far, moves about alone, hides in the chamber of
the heart, are free from the bonds of Mara ( the tempter).
38/ te0|dwpdwåó? o'¨r®H t0dZmeawm/

y&d y ’0yom'ó? ynm e y&dyl&wd/
39/ te0ókwpdwåó? teEGm[wapwaom/
yknygyy[Deó? ew¬d Zm*&awm b,H/
38/ rwnfwHhaompdwf½Sdaom olawmfaumif;w&m;udk rodaom aygavmay:aom ,HkMunf

rI½Sdoltm; ynmonf rjynfhpHk/
39/ (&m*) rpdkpGwfaompdwf½Sdaom? (a'go) xdcdkufaompdwfr½Sdaom aumif;rIraumif;rI
udk y,fNyD;aom Ekd;Mum;aomyk*¾Kdvftm; ab;onfr½Sd/
-11-
38. He whose mind is unsteady, who knows not the path of truth (Dhamma), whose faith in
peace is wavering, he shall never reach fullness of wisdom.
39. For the wakeful one whose mind is free from passion, whose thoughts are undisturbed, who
has given up both good and evil, there is no fear.
40/ ukrÇLyrH um,rdrH 0d'w

d Gm? e*½lyrH pdwård'H XaywGm/
a,ma"x rm&H ynm0ka"e? ZdwOö &au© teda0oaem od,m/
40/ þ(oHk;q,fhESpfaum|mo) cE¨mudk,fudk tdk;ESifhwl\[kodí þpdwfudk ûrdYESifh

wl\[k ÓPfüouf0ifapvsuf ynmvufeufjzifh udavomrm&fudk wdkufcdkuf&m\?
(wdkufcdkufí)atmifaom w&m;udv
k nf; uyfjidwG,w
f mjcif;r&SdbJ apmifha&Smufxm;&m\/
40. Knowing this body to be like an earthen jar, making the mind like a fortified city, one should
fight Mara (all temptations) with the weapon of knowledge and continue to guard the mind on
what has been gained – without attachment to it.
41/ tpd&H 0w},H uma,m? yx0ð t"daoówd/

qka'¨g tayw0dnmaPm? ed&w¬H0 uvd*F&H/
41/ þcE¨mudk,fonf 0dnmOfuif;cJhaomf toHk;rusaom xif;wHk;uJhodkY pGefYypftyfonf

jzpfí rMumrSDomvQif ajray:ü tdyf&vdrhfwum;/
41. For before long, this body will lifeless lie on the ground, without consciousness, abandoned
like a useless log.
42/ 'daom 'doH ,H wH u,d&m? a0&D 0g ye a0&deH/

rdpämyPd[dwH pdwåH? ygyda,m eH wawm ua&/
42/ cdk;olwpfa,mufonf cdk;olwpfa,mufukd (jrifaomf) ysufpD;atmif jyK&m\?

&efolwpfa,mufonf &efolwpfa,mufudk (jrifaomf) ysufpD;atmif jyK&m\? raumif;
ojzifh xm;tyfaompdwfonfum; xdkpdwf&Sdoludk xkdYxufyif ,kwfnHhatmif jyKEkdif\/
42. What an enemy may do to an enemy, or a hater to a hater, but a man's own mind, if wrongly
directed, can do him a far greater harm.
43/ e wH rmwm ydwm u,d&m? tan 0gyd p Ówum/

or®myPd[dwH pdwHå? ao,saom eH wawm ua&/
43/ xdk vlçewfçedAÁmef oHk;wefaom csrf;omrsKd;udk trdtzonf rjyKEkdif? wpfyg;aom

aqGrsKd;wdkYonfvnf; rjyKpGrf;Ekdifukef? xdk vlçewfçedAÁmef oHk;wefaom csrf;omrsKd;udk
-12-
aumif;pGmxm;tyfaom pdwfonfomvQif xdkrdzaqGrsKd;wdkYxuf wpfqifhxufwpfqifh

jrifhjrwfatmif jyKpGrf;Ekkdif\/
43. Not mother, neither father, nor any other relatives will do well to a man, but his own right
directed mind can do it to him for his well-being.
4-ykyæ0*¾
Chapter
44/ aum £rH yx0ð 0dapówd? ,ravmuOö £rH oa'0uH/

aum "r®y'H oka'odwH? ukoavm ykyærd0 yapówd/
45/ aoacg yx0ð 0dapówd? ,ravmuOö £rH oa'0uH/
aoacg "r®y'H oka'odwH? ukoavm ykyærd0 yapówd/
44/ þtwåabmwnf;[laom ajrBuD;udkvnf;aumif;? (tyg,fav;0) ,rrif;avmu

udkvnf;aumif;? ewfavmuESifhwuG þvlYavmuudkvnf;aumif; tb,folonf ÓPf
jzifh a&G;cs,fpdppfEdkiftHhenf;? vdr®muRrf;usifaom yef;onfonf yef;udka½G;cs,f pdppfouJh
odkY aumif;pGma[mtyfaom w&m;tpkudk tb,folonf a½G;cs,fpdppfEkdiftHhenf;/
45/ þtwåabmwnf;[laom ajrBuD;udkvnf;aumif;? (tyg,fav;0) ,rrif;avmu
udkvnf;aumif;? ewfavmuESifhwuG þvlYavmuudkvnf;aumif; aou©yk*d¾Kvfonf ÓPf
jzifh a½G;cs,fpdppfEdkifvwåHY? vdr®muRrf;usifaom yef;onfonf yef;udk a½G;cs,fpdppfouJh
odkY aumif;pGma[mtyfaom w&m;tpkudk aou©yk*d¾Kvfonf a½G;cs,fpdppfEdkifvwHåY/
44. Who will conquer this world, and the world of the gods, and the world of Yama (hell, the
four apayas)? Who will find the clear path of perfection, even as an expert florist who picks
flowers finds the most beautiful flower?
45. The disciple (the ariya) can examine the earth, the world of Yama and the world of the gods.
The disciple can find out the well-taught path of virtue, even as an expert picks out the right
flower.
46/ azPlyrH um,rdrH 0d'dwGm? r&Dpd"r®H tbdorÁK"maem/

aqwGme rm&ó yykyæumed? t'óeH rpöK&mZó *apä/
-13-
46/ þcE¨mudk,fudk a&jr§KyfESifhwlonf[k odí wHvQyfoabm½Sdonf[k (ÓPfjzifh)

xdk;xGif;íodvsuf rm&fewf\ yef;cdkifozG,fjzpfukefaom 0#foHk;yg;wdkYudk jzwfjyD;vQif
aorif;rjrif&m (edAÁmef)odkY oGm;&m\/
46. Knowing this body to be like foam, realizing its mirage-nature, cutting out Mara's flowers of
sensuous passions, one may go beyond the sight of the King of Death.
47/ ykyæged a[0 ypdeEÅH? AsmowåreoH e&H/

okwåH *grH ra[maCm0? rpöK tm'g, *päwd/
47/ yef;wdkYudk aumif;Ekd;&m&m qGwfcl;aomoluJhodkY umr*kPfwdkYudk r&ao;onfudk

awmifhw? &jyD;onfudkwG,fwm? vGefpGmuyfjidonfhpdwf&Sdaomoludk MuD;pGmaom a&tvsOf
onf tdyfaysmfaeaom&Gmudk vTrf;rdk;wdkuf,loGm;ouJhodkY aorif;onfodrf;,líoGm;\/
47. Death carries away the person who gathers the flowers of sensuous passions, when as a
torrent of rushing waters carries away a sleeping village.
48/ ykyæged a[0 ypdeEÅH? AsmowåreoH e&H/

twdwåan0 umarok? tEÅaum uk½kaw 0oH/
48/ yef;wdkYudk aumif;Ekd;&m&m qGwfcl;aomoluJhodkY umr*kPfwdkYudk qGwfcl;vsuf

r&ao;onfudk awmifhw? &jyD;onfudk wG,fwm? vGefpGmuyfjidonfhpw
d f&Sdaom umr
*kPfwdkYü ra&mifh&JEkdifaomoludk aorif;,kwfonf rdrdtvdktwdkif; jyKEkdif\/
48. Death, the end of all, makes an end of the person with an attached mind, who ever thirsty for
desires, gathers the flowers of sensuous passions.
49/ ,xmyd bra&m ykyæH? 0PÖ*E¨ra[X,H/

yavwd &orm'g,? {0H *gar rkeD pa&/
49/ ysm;ydwkef;onf yef;yGihfudkvnf;aumif;? tqif;teHYudkvnf;aumif; rysufpD;apbJ

yef;0wf&nfudkom pkyf,lysHoGm;ouJhodkY ½Gmü &[ef;onf yef;wnf;[laom o'¨gw&m;ESifh
tqif;teHY[laom pnf;pdrfOpömudk rysufpD;apbJ usifh&m\/
49. Just as the bee takes the nectar and leaves without damaging the color or scent of the flowers,
so should a sage (the monk) wander through a village (without affecting faith and generosity of
the villagers).
50/ e ya&oH 0davmrmed? e ya&oH uwmuwH/

twåaem0 ta0u©,s? uwmed tuwmed p/
-14-
50/ olwpfyg;wdkY\ ravsmfaom tjypftemtqmwdkYudk rMunfh½I&m? olwpfyg;wdkY\

aumif;rIraumif;rI jyKrjyKudk rMunfh½I&m? rdrd\ aumif;rIraumif;rI jyKrjyKudkomvQif
Munfh½I&m\/
50. Do not look at the faults of others, or what others have done or not done. One should rather
think what by oneself has done or not done.
51/ ,xmyd ½kpd&H ykyæ?H 0PÖ0EÅH t*EüH/

{0H okbmodwm 0gpm? tzvm a[mwd tukAÁawm/
52/ ,xmyd ½kpd&H ykyæ?H 0PÖ0EÅH o*EüH/
{0H okbmodwm 0gpm? ozvm a[mwd ukAÁawm/
51/ tqif;om½Sdí teHYr½Sdaom wifhw,fvSyaom (aygufyGifhpaom)yef;onf yefqifol

tm; teHYwnf;[laomtusKd;udk raqmifEkdifouJhodkY aumif;pGma[mMum;awmfrltyfaom
(tqHk;tr)pum;awmfonf rvdkufem rusifhMuHoltm; tusKd;udk raqmifEkdif/
52/ tqif;teHYjynfhpHkí wifhw,fvSyaom pHy,fpum;paom yef;onf yefqifoltm;
teHYwnf;[laomtusKd;udk aqmifEkdifouJhodkY aumif;pGma[mMum;awmfrltyfaom (yd#uwf)
pum;awmfonf vdkue
f musifhMuHoltm; tusKd;udk aqmifEkdif\/
51. Just as a beautiful flower, that is colorful but scentless, so is a well-preached words of the
Buddha fruitless for the person who does not put them into practice.
52. Just as a beautiful flower that is colorful and fragrant, so is a well-preached words of the
Buddha fruitful for the person who puts them into practice.
53/ ,xmyd ykyæ&modrSm? u,d&m rmvm*kaP A[l/

{0H Zmawe rapöe? uwåAÁH ukovH A[Hk/
53/ yef;pkyef;yHktwGif;rS rsm;pGmaomyef;uHk;wdkYudk oDuHk;jyKvkyfouJhodkY jzpfay:vmaom

owå0gonf Opömo'¨gwnf;[laom tpktyHktwGif;rS ajrmufjrm;pGmaom ukodkvfaumif;rI
udk jyK&m\/
53. Even as one may make many kinds of wreaths from a heap of flowers, so by a mortal in this
life there is much good work to be done ( with wealth, faith and generosity).
54/ e ykyæ*aE¨m y#d0gwarwd? e pEéH w*&rv’dum 0g/

owOö *aE¨m y#d0gwarwd? oAÁm 'dom oyÜK&daom y0g,wd/
55/ pEéH w*&H 0gyd? OyÜvH tx 0óduD/
{awoH *E¨ZmwmeH? oDv*aE¨m tEkwåa&m/
-15-
54/ yef;teHYonf avnmodkYroGm;? pEúl;teHY awmifZvyfyef;teHY pHy,fMuuf½Hk;yef;

teYHonfvnf; avnmodkYroGm;? olawmfaumif;wdkY\teHYonfom avnmodkYoGm;\?
olawmfaumif;wdkY\ *kPfowif;onf t&yfrsufESm tm;vHk;wdkYodkY ysHYESHYvIdifMuL\/
55/ pEúl;teHYonfvnf;aumif;? awmifZvyfyef;teHYonfvnf;aumif;? MumndKyef;teHY
onf vnf;aumif;? jrav;yef;teYHonfvnf;aumif;½Sd\? xdkyef;&eYH trsKd;rsKd;wdkYxuf
oDvonfom twkr½Sd jrwf\/
54. The scent of flowers does not go against the wind, not sandalwood, tagara, nor jasmine; but
the reputation of virtuous persons spread against the wind even to all directions.
55. Sandalwood, Tagara, a lotus-flower or a vassiki, even among such fragrant things, the
fragrance of virtuous conduct is best of all.
56/ tyÜrawåm t,H *aE¨m? ,m,H w*&pEéD/

a,m p oDv0wH *aE¨m? 0gwd a'a0ok Owåarm/
56/ awmifZvyf pEúl;yef;wdkY\ teHYonf(rajymyavmuf)tenf;i,frQomjzpf\? þ

oDv½SdaomolwdkY\ (oDv)teHYonfom xl;uJvGefjrwfonfjzpfí ewfjynfwkdYüvIdif\/
56. Not very far goes the fragrance of flowers, even that of rose-bay or of sandalwood; but the
fragrance of virtuous people is supreme, reaching even to the abodes of the devas (gods).
57/ awoH orÜEéoDvmeH? tyÜrm'0d[m&deH/

or®'nm 0drkwåmeH? rma&m r*¾H e 0dE´wd/
57/ jynfhpkHaom oDv½Sdukefaom rarhravsmhaeavh½Sdukefaom aumif;pGm (ÓPfjzifh)odí

udavomrS vGwfajrmufaom xdkolwdkY\ oGm;&mvrf;aMumif;udk rm&fewfonf rod
rawGYrjrifEkdifay/
57. Mara cannot find the path of those who have perfected virtuous conduct, who are living with
awareness and liberated by true knowledge.
58/ ,xm ouFm&"meo®ð? OZößdwo®ð r[myax/

y'krH ww¬ Zma,x? okpd*E¨H raem&rH/
59/ {0H ouFm&blawok? tE¨blaw ykxkZÆae/
twda&mpwd ynm,? or®morÁK'öm0aum/
58/ vrf;rMuD;0,f pGefUypfxm;aom trIdufyHkü arT;BudKifvIdifxHkí ESpfoufzG,f½Sdaom

y'kr®mMumyef;onf aygufa&mufouJhodkY/
-16-
59/ trIdufyHkozG,fjzpfaom owå0gwdkY\tv,füaeonfh jrwfpGmbk&m;\ wynfhonf

tuef;ozG,fjzpfaom ykxkZOfwdkYudk ynmjzifhvGefí wifhw,f\/
58. Even as on a heap of rubbish thrown away by the side -

59. of the road a lotus flower may grow and blossom with its pure fragrance giving joy to the
soul, in the same way among the people like rubbish shines the light of wisdom of the disciple
who follows the Buddha, the one who is truly enlightened.
5-Amv0*¾
Chapter
60/ 'DCm Zm*&awm &wå?d 'DCH oEÅó a,mZeH/

'DaCm Amvme oHoma&m? o'¨r®H t0dZmewH/
60/ tdyfraysmf Ekd;aeaomoltm; nOfhwm½Snfvsm;\? c&D;yef;aomoltm; ,lZemc&D;onf

½Snfvsm;\/ olawmfaumif;w&m;udkrodaom vlrdkufwdkYtm; oHo&monf ½Snfvsm;\/
60. Long is the night for one awake, long is a league to one tired, and long is Samsara of rebirths
and deaths to the foolish who do not know the true Dhamma.
61/ p&aOö em"d*apä,s? ao,sH o'dorwåaem/

{up&d,H 'VSH u,d&m? ew¬d Amav o[m,wm/
61/ vlrdkufü w&m;usifh&ef taqGcifyGef;tjzpf r&Sd&um; w&m;usifholonf rdrdxuf om

vGefol rdrdESifhwlrQoludkr&Ekdifygrl wpfa,mufwnf;usifjh cif;udkomvQif jrJjrHpGmjyKusifh&m\/
61. If while moving through life, one was not to meet someone better or equal to him, then one
should move firmly by oneself, there can be no companionship with a fool.
62/ ykwåm r}w¬d "eH r}w¬d? £wd Amavm 0d[nwd/

twåm [d twåaem ew¬d? ukawm ykwåm ukawm "eH/
-17-
62/ vlrdkufonf ightm; om;orD;wdkU ½Sdukef\? OpömwdkYonfvnf; ½Sdukef\[k(pGJvrf;rI

wPSmjzifh) qif;&J yifyef;&\/ trSefaomfum; rdrdtm; twåonfvnf; r½SdygbJvsuf
tb,frSm om;orD;½SdtHhenf;? tb,frSmvQif Opöm½SdtHhenf;/
62. "Sons are mine, and wealth is mine", with such thoughts a fool is tormented. He is not even
the owner of himself, how can sons, how can wealth be his?
63/ a,m Amavm rnwd AmvsH? y@dawm 0gyd awe aom/

Amavm p y@dwrmeD? o a0 ]]Amavm}}wd 0kpöwd/
63/ rdkufaomolonf rdrdrdkufonfh tjzpfudkod\? xdkodrIaMumifh ynm½SdjzpfEkdifao;\?

rdkufaomolonf igynm½Sd[k rdrdudk,fudk xifrSwfaeygrlum; xdkoludk pifppf vlrdkuf
[lí qdktyf\/
63. If a fool can see his own folly, he is this at least is wise; but the fool who thinks he is wise, he
indeed is the real fool.
64/ ,m0ZD0rÜd ap Amavm? y@dwH y,d½kygowd/

e aom "r®H 0dZmemwd? 'AÁD oly&oH ,xm/
64/ a,mufronf [if;\t&omudk rodouJhodkY rdkufolonf touf½SnforQumv

ywfvHk; ynm½Sdudk qnf;uyfapumrl (olawmfaumif;)w&m;udk rodEkdif/
64. Even if a fool associates with someone wise throughout his life, he never knows the path of
wisdom (Dhamma) as the spoon never knows the taste of the soup.
65/ rk[kwåryd ap 0dnL? y@dwH y,d½kygowd/

cdyÜH "r®H 0dZmemwd? Zd0Sg oly&oH ,xm/
65/ vQmonf [if;\t&omudk odouJhodkY odMum; vdr®molonf wpfcPrQ ynm½Sdudk

qnf;uyf&apumrl (olawmfaumif;)w&m;udk vsifjrefpGm odEkdif\/
65. Even though, for a brief moment, an intelligent one attends on a wise person, he soon knows
the path of wisdom (Dhamma), as the tongue knows the taste of the soup.
66/ p&EÅd Amavm 'kar®"m? trdawåae0 twåem/

ua&mEÅm ygyuH ur®H? ,H a[mwd u#KuyævH/
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66/ pyf½Sm;cHcufaom tusKd;½Sdonfh raumif;rI tukodkvfuHudk jyKMuukefaom ynmrJh

ukefaom olrdkufwdkYonf rdrdonfyif &efoluJhodkYjzpfí vSnfhvnfMu&ukef\/
66. Fools lacking in intelligence go about with a self that is truly an enemy; performing evil
deeds which in the end bears bitter fruit.
67/ e wH ur®H uwH om"k? ,H uwGm tEkwyÜwd/

,ó tókrkacg a&m'H? 0dyguH y#dao0wd/
67/ tMuifuHudk jyKvkyfjcif;aMumifh aemifwwpfzef ylyef&\? xdkuHrsKd;udk jyKvkyfjcif;

onf raumif;? rsuf&nfpufvuf idka<u;vsuf tMuifuH\tusKd;udk cHpm;&\? xdkuH
rsKd;udk jyKvkyfjcif;onf raumif;/
67. That deed is not well done an evil deed of which a man must regret, and the reward of which
he receives crying and with a tearful face.
68/ wOö ur®H uwH om"k? ,H uwGm emEkwyÜwd/

,ó ywDawm okraem? 0dyguH y#dao0wd/
68/ tMuifuHudk jyKvkyfjcif;aMumifh aemifwwpfzef rylyef&? xdkuHrsKd;udk jyKvkyfjcif;

onf aumif;\? ESpfouf0rf;ajrmufvsuf tMuifuH\tusdK;udk cHpm;&\? xdkuHrsKd;udk
jyKvkyfjcif;onf aumif;\/
68. But the deed is indeed well done a good deed of which a man does not regret and the reward
of which he receives gladly and cheerfully.
69/ r"Hk0g rnwd Amavm? ,m0 ygyH e ypöwd/

,'g p ypöwd ygyH? tx 'ku©H ed*päwd/
69/ rdkufaomolonf tMuifa½GUavmuf raumif;rIonf tusKd;ray;ao;? xdka½GUavmuf

raumif;rIudk ysm;oumuJhodkYrSwfxif\? tMuiftcgüum; raumif;rIonf tusKd;ay;\?
xdktcgü qif;&JokdY a&muf&\/
69. The fool thinks it is sweet like honey, while the evil he has done is not yet matured. But
when the bad he has done is matured, then the fool suffers misery.
70/ rmao rmao ukoa*¾e? Amavm bkaOÆ,s abmZeH/

e aom ocFgw"r®meH? uvH t*¢wd aomVoð/
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70/ rdkufaomolonf vpOfvwdkif; oref;jrufzsm;jzifh (tESpfwpf&mywfvHk; NcdK;jcHaom

tusifhudkusifhtHh[k) abmZOfudk pm;apumrl xdkrdkufol\ tusifhonf w&m;odjyD;aom
t&d,myk*¾KdvfwdkY\ NcdK;jcHaomtusifhudk wpfq,fhajcmufpdwf pdwfí wpfpdwfavmufrQ
tzdk;rxdkuf/
70. Let a fool, month after month, eat his food with a sharp point of a blade of kusa grass, yet is
his conduct not worth the sixteenth part of those who have understood Dhamma.
71/ e [d ygyH uwH ur®H? oZÆKcD&H0 rkpöwd/

![EÅH AmvraEGwd? bo®päaEém0 yg0aum/
71/ n§pfjyD;pEkdY&nfonf jyuawhoabmrS ½kwfw&uf rajymif;vJouJhodkY jyKopfpjzpf

aom raumif;rIonf (½kwfw&uf) tusKd;ray;ao;? (tusKd;ay;aomtcg) jymzHk;aom
rD;cJuJhodkY olrdkufudk avmifuRrf;apvsuf tpOfvdkuf\/
71. The effect of an evil deed, like newly drawn milk does not turn at once, it follows the foolish
one like smoldering fire covered with ashes.
72/ ,m0a'0 tew¬m,? ÚwåH Amvó Zm,wd/

[EÅd Amvó okuúHoH? rk'¨ró 0dygw,H/
72/ olrdkuf\twwfynmonf olrdkuftm; tusKd;rJh&eftwGufom jzpf\? ukodkvftzdkYtpk

udk zsufqD;\? ynmOD;xdyfudk jywfí usapwwf\/
72. The knowledge that a fool acquires tends to be harmful, it destroys the fool's virtue causing
his head of knowledge to fall.
73/ toEÅH bm0erdapä,s? yka&u©m&Oö bdu©Kok/

tm0gaook p £ó&d,H? ylZH y&ukavok p/
74/ rar0 uw rnEÅK? *d[D yAÁZdwm Oabm/
rar0gwd0om tók? udpömudapöok udo®dpd/
£wd Amvó ouFayÜg? £päm rmaem p 0¹kwd/
73/ rvdr®maom&[ef;onf &[ef;wdkY\tv,fü rdrdwGifxif½Sm;r½Sdaom*kPfjzifh csD;rGrf;

jcif;udkvnf;aumif;? jcH&Hvsuf rdrdtm;a½hSaqmifjyKjcif;udkvnf;aumif;? ausmif; tdyf&m
ae&mwdkYü tpdk;&jcif;udk vnf;aumif;? aqGrsKd;r[kwfaom 'g,umwdkY\(ypönf;av;yg;
wdkYjzifh) ylaZmfjcif;udkvnf;aumif; tvdk½Sd\/
-20-
74/ ighaMumifhom trIBuD;i,fwdkY jyD;pD;ukef\[k vl½Sif&[ef; ESpfO;D wdkY rSwfxifap

ukefownf;? wpfpHk wpfck trIBuD;i,fwdkUü ightvdkodkY vdkufapMuukefownf;[k
rdkufaom&[ef;tm; tMuHtpnf tvdk&r®uf rmefrmeonf wdk;yGm;av\/
73. The foolish bhikkhu may wish for undeserved reputation, for precedence among the monks,
for authority in the monasteries and for honor among other people unrelated to him.
74. "This I have done", let the laymen and hermits, both think it was I who did that work, and let
them ever ask me what they should do or not do. These are the thoughts of the fool; thus his
desire and pride increase.
75/ tnm [d vmblyedom? tnm edAÁme*grdeD/

{0arwH tbdnm,? bdu©K Ak'¨ó om0aum/
ouúm&H embdeaE´,s? 0da0urEkjAL[a,/
75/ vmbf&aMumif; tusifhonf wpfrsKd;wjcm;wnf;? edAÁmef&aMumif; tusifhonf

wpfrsKd;wnf;? þodkY þtusifE
h SpfrsKd;ESpfpm;udk cGJjcm;odí jrwfpGmbk&m;\ wynfhom;
&[ef;onf vmbfylaZmfoumudk rESpfouf&m/ 0da0uoHk;yg;udkom wdk;yGm;ap&m\/
75. One is the road that leads to wealth, another the way leading to Nibbana; if the monk, the
disciple of Buddha, has learnt this he will not delight in the praise of men, he should devote
himself to solitude and practice detachment.
6-y@dw0*¾
Chapter
76/ ed"dDeH0 y0wåm&H? ,H yaó 0ZÆ'ódeH/

ed*¾,S0g'ð ar"m0ð? wm'doH y@dwH baZ/
wm'doH bZrmeó? aoa,sm a[mwd e ygyda,m/
76/ tjypfazmfjy ESdrfcsqHk;ravh½Sdaom xdkodkYoabm½Sdaom ynm½Sdudk jr§Kyfxm;aoma½Ttdk;udk

ajymMum;vmoluJhodkY xifrSwf½IMunfhí qnf;uyf&m\? xdkodkY oabm½Sdaom ynm½Sdudk
qnf;uyfaomoltm;jrwf\? r,kwfnHhay/
76. Whoever sees one who detects faults as a revealer of hidden treasures should follow such a
wise one who is blameworthy. Follow this person; good, not evil, happens to one who associates
with such a person.
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77/ Mo0a',sm}Ekomao,s? toAÇm p ed0g&a,/

owH [d aom yda,m a[mwd? towH a[mwd tyÜda,m/
77/ qHk;r&m\? BudKwifqHk;r&m\? raumif;aom tjyKtrlwdkYrSvnf; wm;jrpf&m\?

xdkoludk olawmfaumif;wdkY cspfcifESpfouftyf\? rolawmfwdkYum; rcspfrESpfoufay/
77. Let one admonish and educate and lead away from what is wrong. He will be loved by those
who are good and hated by those who are not.
78/ e baZ ygyau rdawå? e baZ yk&dom"ar/

baZx rdawå uvsmaP? baZx yk&dokwåar/
78/ ,kwfrmaom rdwfaqGwdkYudk rqnf;uyf&m? ,kwfrmaom yk*¾KdvfwdkYukd rqnf;uyf

&m? rdwfaqGaumif;wdkYudk qnf;uyf&m\? yk*¾KdvfjrwfwdkYudk qnf;uyf&m\/
78. Let one not associate with low persons, bad friends. But let one associate with good
companions, associate with noble men.
79/ "r®yDwd okcH aowd? 0dyÜoaEée apwom/

t&d,yÜa0'daw "ar®? o'g &rwd y@dawm/
79/ w&m;wnf;[laom tNrdKufa&udk aomuf&olonf txl;oefY½Sif; Munfvifaom

pdwfjzifh csrf;ompGmae&\? ynm½Sdonf tcgcyfodrf; t&d,molawmfaumif;wdkY a[mtyf
aom (aAm"dyu©d,)w&m;ü arGYavsmf\/
79. One who drinks of the waters of Dhamma rests in joy with serene mind. The wise find their
delight in the Dhamma, in the truth as taught by noble ones (Ariyas).
80/ O'uH [d e,EÅd aewådum? Ookum&m er,EÅd awZeH/

'g½Hk er,EÅd wpäum? twåmeH 'r,EÅd y@dwm/
80/ ajrmif;wl;a&,lorm;wdkYonf (tvdk½Sd&modkY)a&udkaqmif,u

l kef\? av;orm;wdkYonf
jrm;udk ajzmifhukef\? opfa½Gorm;wdkYonf (vdkwdkif;&atmif)opfudk a½Gukef\? ynm½Sd
wdkYonf rdrdukd,fudk (,Ofaus;atmif)qHk;rukef\/
80. Irrigators guide the water wherever they like, fletchers bend the arrow shaft, carpenters carve
their timber, and the wise themselves tame their minds.
-22-
81/ aoavm ,xm {uCaem? 0gawe e orD&wd/

{0H edE´myoHomok? e ordOÆEÅd y@dwm/
81/ wpfcJeufjzpfaom ausmufawmifonf (t&yfav;rsufESmrS) vmaomavaMumifh

rwkefvIyfouJhodkY ynm½SdwdkYonf csD;rGrf;jcif; uJh½JYjcif;wdkYaMumifh rwkefvIyfukef/
81. As a solid rock is not shaken by the wind, so are the wise not shaken in the face of blame and
praise.
82/ ,xmyd &[a'g *rÇDa&m? 0dyÜoaEém tem0davm/

{0H "r®med okwGme? 0dyÜoD'EÅd y@dwm/
82/ eufvSpGmaom ork'´&monf aemufusKjcif;r&Sd txl;MunfvifbdouJhodkY ynm½Sd

wdkYonf jrwfpGmbk&m; a[mMum;tyfaom w&m;wkdYudk Mum;em&í txl;Munfvifukef\/
82. Even as Deep Ocean clear and clean, the wise become calm and clear after hearing the words
of Dhamma.
83/ oAÁw¬ a0 oyÜK&dom pZEÅd? e umrumrm vy,EÅd oaEÅm/

okace zk|m tx 0g 'kace? e Opöm0pH y@dwm 'ó,EÅd/
83/ olawmfaumif;wkdYonf (cE¨mig;yg;paom)oabmw&m; tm;vHk;wkdYü (wufruf

armrIudk) pifppf pGefYvGwfukef\? olawmfaumif;wkdYonf umrwkdYudk tvdk½Sdukefonf
jzpfí rajymqdkukef? ynm½SdwkdYonf csrf;omqif;&JESifh awGYapumrl 0rf;ajrmufjcif; ESvHk;
romjcif; oabmudk razmfjyMuukef/
83. The virtuous persons are unattached wherever they are; those at peace do not speak out of
desire for pleasure. Whether they encounter comfort or pain, happiness or sorrow, the wise show
neither elation nor depression.
84/ e twåa[wk e y&ó a[wk? e ykwårdapä e "eH e &|H/

e £apä,s t"ar®e ord'¨drwåaem? o oDv0g yn0g "r®daum od,m/
84/ ynm½Sdrnfonf rdrdtaMumif;aMumifhjzpfap? olwpfyg;taMumif;aMumifhjzpfap (raumif;

rIudkrjyK) raumif;rIjzifh om;orD; Opömwdi
k f;jynfudk tvdkr½Sd&m? rw&m;rIjzifh rdrd\
jynfhpHkrIudk tvdkr½Sd&m? xdkodkYoabm½Sdaom yk*¾KdvfrsKd;onf oDv½Sdol ynm½Sdol w&m;½Sd
ol jzpf\/
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84. If, whether for his own sake or for the sake of others, a man wishes neither for sons nor for
wealth nor for power, and if he does not wish for his own success by unfair means, then he is
virtuous, wise and righteous.
85/ tyÜum aw rEkaóok? a, Zem yg&*grdaem/

txm,H £w&m yZm? wD&ar0gEk"m0wd/
86/ a, p acg or®'u©maw? "ar® "r®mEk0wådem/
aw Zem yg&aróEÅd? rpöKa",sH ok'kwå&H/
85/ vltaygif;wdkYwGif xdkrSmzufpGef; edAÁmefuRef;odkY ul;ajrmufaom vlwdkYonf enf;yg;

ukef\? edAÁmeful;ajrmufolrSwpfyg; <uif;vlrsm;onf (ouúm,'d|dwnf;[laom) þrSm
zufurf;üomvQif acgufwHkYacgufjyef ajy;oGm;ae\/
86/ aumif;pGma[mtyfaomw&m;wdkYudk w&m;tm;avsmfpGm usifhMuHukefaomolwdkYonf
ul;ajrmufEkdifcJaom aorif;ae&m oHo&mudk (ul;ajrmufí) edAÁmefwnf;[laom urf;
wpfzufodkY a&mufukefvwåHY/
85. Only few are there among people who arrive at the other shore of Nibbana (Immortality); but
the others end up here running up and down on this shore (samsara) with the false view of
individuality.
86. When truth is correctly explained, those who practice according to Dhamma will go beyond
the domain of death (samsara), which is so hard to cross over.
87/ uPSH "r®H 0dyÜ[m,? okuúH bma0x y@dawm/

Moum taemurm*r®? 0da0au ,w¬ 'l&rH/
88/ wMwmbd&wdrdapä,s? [dwGm umar tudOöaem/
y&da,m'ay,s twåmeH? pdwåau’ao[d y@dawm/
89/ a,oH oarÁm"d,a*Fok? or®m pdwåH okbm0dwH/
tm'gey#dedóa*¾? tEkyg'g, a, &wm/
cDPmo0g ZkwdraEÅm? aw avmau y&dedAÁKwm/
87/ ynm&Sdonf rnf;npfaom(tukodkvf)w&m;udk y,fpGefYí wPSmwnf;[laom wnf

&mrS(xGufum) wPSmuif;&medAÁmefudk tm½kHjyKvsuf jzLpifaomukodkvfudk yGm;rsm;&m\/
88/ ynm½Sdonf umrwdkYudk pGefYí pdk;&drfjcif;r½SdbJ arGYavsmfEdkifcJaom 0da0uoHk;yg;ü
tvGefarGYavsmfjcif;udk tvdk½Sd&m\? pdwfnpfnL;aMumif; eD0&PwkYdrS rdrdudk,fudk jzLpif
ap&m\/
89/ tMuifyk*¾KdvfwdkYonf aAmZößifw&m;wdkYü pdwfukd aumif;pGmyGm;rsm;tyf\? rpGJvrf;rl
í Oyg'gefudk pGefYvGwf&m (edAÁmef)üarGYavsmfukef\? avmuü tmoa0g ukefjyD;aom
BuD;aom wefcdk;½Sdukefaom xdkyk*¾KdvfwdkYonf (edAÁmef"mwfjzifh) jidrf;ukef\/
-24-
87. A wise man would leave the way full of darkness (evil deeds) and follow the way of light
(good deeds) clear from excessive cravings envisaging Nibbana with virtuous deeds,
88. The wise would wish for delight, having discarded sensual desires, and would want to purge
him from the defilements of the mind.
89. Those whose mind is fully well cultivated in the seven factors of Enlightenment, without
clinging to existence, who have no attachments and enjoy being free from grasping and who
have stopped all compulsion, attain perfect Nibbana in this world.
7-t&[EÅ0*¾
Chapter
90/ *w'¨daem 0daomuó? 0dyÜrkwåó oAÁ"d/

oAÁ*E¦yÜ[Deó? y&dVma[m e 0dZÆwd/
90/ pdk;&drfuif;aom tvHk;pHkaom (cE¨mponfh)w&m;wdkYrS vGwfajrmufaom tvHk;pHktxHk;

tzGJYudky,fjyD;aom oHo&m c&D;oGm;jyD;aom (&[EÅm)yk*¾dKvftm; ylyefrI r½Sdawmhacs/
90. For the one who has completed the journey of rebirths, left sorrow behind, is free in all
circumstances, and liberated from all bondage, has no more worries of life.
91/ O,sKOÆEÅd owDraEÅm? e edauaw &rEÅd aw/

[Hom0 yv’vH [dwGm? MouarmuH Z[EÅd aw/
91/ owd&Sdaomyk*¾KdvfwdkYonf (psmef0dyóemwdkYü) vHkYvjyKMuukef\? xdkyk*¾KdvfwdkYonf

wnf&m umr*kPfü rarGYavsmfMuukef? [oFmiSufwdkYonf (usufpm;&m) &TYHnGeftdkifudk
pGefYcGmvsuf ysHoGm;ouJhodkY rSD&m wPSm[lorQudk pGefYíoGm;ukef\/
91. The mindful persons gird up themselves. They do not relish attachment. Like swans that
leave their lake, they abandon one attachment after another.
92/ a,oH oEédpa,m ew¬d? a, y&dnmwabmZem/

oknawm tedrdawåm p? 0darmau©m a,oH a*gpa&m/
tmumao0 oukEÅmeH? *wd awoH 'k&Eé,m/
-25-
92/ tMuif&[EÅmyk*¾KdvfwdkYtm; odkrSD;odrf;qnf;jcif;onf r½Sd? tMuif&[EÅmwdkYonf

y&dnmOfoHk;yg;jzifh ydkif;jcm;vsuf cJzG,fabmZOfudk oHk;aqmifukef\? &m*ponfuif;pdwf
vsuf &m*paom edrdwfr½Sdaom edAÁmefonf tMuif&[EÅmyk*¾Kdvf\ usufpm;&mtm½kH
jzpf\? aumif;uifü iSufwdkY\oGm;&mvrf;aMumif;udk odEkdifcJouJhodkY xdk&[EÅmyk*¾KdvfwkdY
\ oGm;&mudk odEkdifcJ\/
92. The venerable Arahants who have laid up no storage, who live on recognized food, with
perfect knowledge, whose sphere is emptiness and liberation, are hard to track, like birds in the
sky where there is no track.
93/ ,ómo0g y&du©DPm? tm[ma& p tedódawm/

oknawm tedrdawåm p? 0darmau©m ,ó a*gpa&m/
tmumao0 oukEÅmeH? y'H wó 'k&Eé,H/
93/ tMuifyk*¾KdvfwdkYtm; tmoa0gukefcef;\? tpmt[m&üvnf; (wPSm'd|djzifh)pGJrSDjcif;

r½Sd? &m*ponf qdwfokef;aom &m*paom edrdwfr½Sdaom edAÁmefonf tMuif&[EÅm
yk*¾Kdvf\ usufpm;&mtm½kHjzpf\? aumif;uifüiSufwdkY\ajc&mudk rodEkdifouJhodkY xdk&[EÅm
yk*¾Kdvf\ ajc&m[laomvrf;aMumif;udk rodEkdif/
93. The venerable Arahants whose compulsions are gone, who have no passions on food, whose
sphere is emptiness, signlessness, and liberation, are hard to track, like birds whose tracks are
unknown in the sky.
94/ ,ódÈ´d,med orx*Fwmed? tóm ,xm om&xdem ok'EÅm/

y[Dermeó temo0ó? a'0gyd wó yd[,EÅd wm'daem/
94/ &xm;xdef; aumif;pGmqHk;rjyD;aomjrif;wdkYonf jidrfoufwnfMunfukefouJhodkY tMuif

&[EÅmyk*¾Kdvf\ £aÈ´(ajcmufyg;)wkdYonf jidrfouf wnfMunfjcif;odkY a&mufukef\?
rmeudky,fjyD;aom tmoa0gr½Sdaom wm'd*kPfESifhjynfhpHkaom xdk&[EÅmyk*¾Kdvftm; ewf
wdkYonfvnf; cspfjrwfEkd;ukef\/
94. The venerable Arahant who wisely controls his senses as horses well trained by a good
driver, and who is free from lower passions and pride, is admired even by devas (gods).
95/ yx0doarm aem 0d½kZößwd? £Ećdvkyarm wm'd okAÁawm/

&[a'g0 taywu'árm? oHom&m e b0EÅd wm'daem/
95/ wm'd*kPfESifhjynfp
h Hkaom aumif;aomtusifh½Sdaom &[EÅmyk*¾Kdvfonf ajrBuD;uJhodkY
vnf;aumif;? wHcg;wdkifuJhodkYvnf;aumif; (onf;cHaompdwf½Sdonfjzpfí) trsufa'gojzifh
qefYusifrIrjyK? ½TYHnGefuif;aoma&tdkifuJhodkY wm'd*kPf½Sif &[EÅmociftm; usifvnfjcif;
wdkYonf rjzpfukef/
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95. The venerable Arahant is tolerant like the earth, he is steady like a firm pillar, and he is like a
lake free from mud. For such an arahant there will be no more Samsara, the cycle of rebirths.
96/ oEÅH wó reH a[mwd? oEÅm 0gpm p ur® p/

or®'nm 0drkwåó? OyoEÅó wm'daem/
96/ taMumif;tm;avsmfpGm w&m;udkodí udavomrvGwfaom jidrfoufaom azmuf

jyefjcif;oabmr&Sdaom xdk&[EÅmyk*¾Kdvf\ pdwfonfvnf;jidrfouf\? EIwftrlt&monf
vnf;aumif;? udk,ftrlt&monfvnf;aumif; jidrfouf\/
96. The venerable Arahant who is liberated and gone to serenity by perfect knowledge (the
Truth) is calm and also the speech and the action are calm.
97/ tóa'¨g tuwnL p? oE¨dapäa'g p a,m ea&m/

[wm0umaom 0EÅmaom? o a0 Owårayg&daom/
97/ tMuifolonf olajympum;jzifhom ,HkMunfolr[kwf? edAÁmefudk udk,fwdkifodol

vnf;jzpf\? 0#foHk;yg;\tpyfudk jzwfawmufjyD;olvnf;jzpf\? ukodkvf tukodkvf\
tusKd;ay;cGifhudk owfjzwfjyD;olvnf; jzpf\? tvHk;pHkaomwPSmudk axG;tefjyD;olvnf;
jzpf\? xdkolonfom pifppf a,musfm;jrwfjzpf\/
97. He who is free from credulous beliefs since he has seen the eternal Nibbana, who has thrown
off the bondage of the lower life and, far beyond temptations, has surrendered all his desires, he
is indeed great among men.
98/ *gar 0g ,'d 0g&an? edaEé 0g ,'d 0g xav/

,w¬ t&[aEÅm 0d[&EÅd? wH blrd&mraP,suH/
98/ ½Gmüjzpfap? awmüjzpfap? edrfh&müjzpfap? ukef;jrifhüjzpfap &[EÅmyk*¾KdvfwdkYonf

aeukef\? xdkyk*¾KdvfwdkYae&m ajrt&yfonf arGYavsmfzG,f&Sd\/
98. In a village or in a forest, or in a valley or on the hills, wherever venerable Arahants dwell,
that place is delightful.
99/ &rPD,med t&nmed? ,w¬ e &rwD Zaem/

0Dw&m*g &rdóEÅd? e aw umr*a0odaem/
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99/ awmwdkYonf arGYavsmfzG,f ½Sdukef\? ,if;awmwdkYü umr½SmrSD;ol vltaygif;onf

um; rarGYavsmfEkdif? &m*uif;aomyk*¾KdvfwdkYonfom arGYavsmfukefvwåHY? xdk&m*uif;aom
yk*¾KdvfwdkYonf umrudk r½SmrSD;Muukef/
99. Forests are delightful; where the ordinary people find no delight, there the passionless will
find delight, for they do not seek sensual pleasures.
wm'd*kPf= þt&mü wm'd*kPf[lonf avmu"H½Spfyg;ESifh awGYêuHaomtcg azmufjyefwkefvIyfrI r½Sdjcif;aywnf;/
8-o[ó0*¾
Chapter
100/ o[óryd ap 0gpm? tew¬y'oH[dwm/

{uH tw¬y'H aoa,sm? ,H okwGm Oyor®wd/
100/ awmzGJYawmifzJGY tusKd;rJhyk'fESifhomqdkifaom pum;onf tcGef;wpfaxmif&Sdapumrl

rjrwf? Mum;em&ojzifh &m*ponf jidrf;at;aMumif;jzpfí tusKd;½Sdaom yk'fwpfyk'fonf
om ydkvGefí jrwf\/
100. Though a statement composed of a thousand words without sense, one word of sense is
better, which one becomes pacified.
101/ o[óryd ap *gxm? tew¬y'oH[dwm/

{uH *gxmy'H aoa,sm? ,H okwGm Oyor®wd/
101/ tusKd;rJhyk'fESifq
h dkifaom *gxmonfwpfaxmifyif jzpfapumrlrjrwf? Mum;em&
ojzifh &m*ponf jidrf;at;aMumif;jzpfaom *gxm wpf*gxmonfom ydkvGefíjrwf\/
101. Better than a thousand useless verses is one single verse that gives peace.
102/ a,m p *gxm owH bmao? tew¬y'oH[dwm/

{uH "r®y'H aoa,sm? ,H okwGm Oyor®wd/
103/ a,m o[óH o[aóe? o*Fgar rmEkao Zdae/
{uOö aZ,srwåmeH? o a0 o*FgrZkwåarm/
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102/ tusKd;rJhyk'E
f Sifhqdkifaom *gxmwpf&mudk ½Gwfqdkapumrl rjrwf? Mum;em&ojzifh
&m*ponf jidrf;at;aMumif;jzpfaom w&m;wpfyk'fudk ½Gwfqdkjcif;onfom ydkvGefíjrwf\/
103/ tMuif ppfol&Jwpfa,muf ppfajrjyifü ppfonf AdkvfygwdkYudk tBudrfwpfoef;
atmifEkdif&m\? tMuifol&Jaumif;wpfa,mufonfum; udk,fwGif;udavomudk wpfMudrf
wpfcgrQ atmifEkdif&m\? udk,fwGif; udavomudk wpfMudrfatmifEkdifaom xdkolonfom
ppfatmifolwdkYwGif tjrwfqHk;jzpf\/
102. Better than one who recites a hundred verses of meaningless lines is one verse on hearing
which one becomes calm.
103. If a man conquers in battle a thousand times a thousand men, but if one conquers(his
passions) himself alone, he is the greatest of all conquerors.
104/ twåm [a0 ZdwH aoa,sm? ,m pm,H £w&m yZm/

twå'EÅó aygoó? edpöH onwpm&daem/
105/ ae0 a'a0g e *EäAÁm? e rma&m o[ jA[®Kem/
ZdwH tyZdwH u,d&m? wxm½lyó ZEÅKaem/
104-105/ udk,fwGif;udavomwdkYudk Ekdifjcif;jzifh rdrdudk,fudk atmifEki

d fjcif;onfjrwf\?
avmif;wef;upm;jcif; ppfwdkufjcif;ponfjzifh olwpfyg;udk atmifEi
kd fjcif;onfrjrwf?
rdrdudk,fudk qHk;rjyD;aom? udk,fçEIwfçESvHk; oHk;yg;vHk;udk tjrJapmifhpnf;avh½Sdaom? xdkodkY
oabm½Sdaom? owå0gwdkY\atmifjcif;udk ewfonfvnf;aumif;? *EÄÁewfonf vnf;
aumif;? jA[®mESifh wuGaom rm&fewfonfvnf;aumif; ½IH;atmifrjyKEkdif&m/
104.105. Better, indeed, oneself conquered over others, and has won himself, who is constantly
living in self-control. Neither a Deva, nor a Gandhabba, nor Mara together with Brahma, could
turn the victory into defeat of a person who controls himself.
106/ rmao rmao o[aóe? a,m ,aZx owH orH/

{uOö bm0dwwåmeH? rk[kwåryd ylZa,/
oma,0 ylZem aoa,sm? ,aOö 0óowH [kwH/
106/ tESpfwpf&mywfvHk; vwdkif;vwdkif;(wuúwGef;wdkYtm;)aiGwpfaxmiftukefcHí ylaZmf

&m\? 0dyóem yGm;aom pdwf&Sdaom &[ef;wdkYtm; wpfMudrfwpfcPrQ ylaZmf&m\?
xdkylaZmfjcif;ESpfrsKd;wdkYwGif 0dyóem yGm;rsm;aom&[ef;wdkYtm; wpfcPrQ ylaZmfjcif;onf
om jrwf\? wuúwGef;wdkYtm; tESpfwpf&mywfvHk; ylaZmfjcif;onf rjrwf/
106. If month by month, with a thousand devotional money offerings for a hundred years one
should sacrifice; and another only for a moment paid reverence to a Noble One who is virtuous
and practicing vipassana meditation, this moment would have greater value than a hundred years
of offerings.
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107/ a,m p 0óowH ZEÅK? t*¾ð y&dpa& 0ae/

{uOö bm0dwwåmeH? rk[kwåryd ylZa,/
oma,0 ylZem aoa,sm? ,aOö 0óowH [kwH/
107/ tMuifolonf tESpfwpf&mywfvHk; awmürD;udk vkyfauR;ylaZmf&m\? tMuifol

onfum; 0dyóemyGm;rsm;aompdwf½Sdaom &[ef;wdkYtm; wpfMudrfwpfcgrQ ylaZmf&m\?
xdkolwdkY\ ylaZmfjcif;ESpfrsKd;wdkYwGif xdk0dyóemyGm;rsm;aom &[ef;wdkYtm; wpfcPrQ ylaZmf
jcif;onfom jrwf\? tESpfwpf&mywfvHk; ylaZmfjcif;onf rjrwf/
107. If a man for a hundred years should worship the sacred fire in the forest, and if another only
for a moment paid reverence to a Noble One who is virtuous and practicing vipassana
meditation, this moment would have greater value than a hundred years of making sacrifices.
108/ ,HudOöd ,d|H 0 [kwH 0 avmau? oH0pä&H ,aZx yknayau©m/

oAÁrÜd wH e pwkbm*arwd? tbd0g'em OZÆK*awok aoa,sm/
108/ avmuüaumif;rIudk vkdvm;iJhuGufaomolonf ,ZfMuD;ylaZmfjcif;udkvnf;aumif;?

,Zfi,fylaZmfjcif;udkvnf;aumif; wpfESpfywfvHk; ylaZmf&m\? xdkylaZmfjcif; tvHk;pHkonf
ajzmifhrwfpGmusifhaom t&d,myk*¾KdvfwdkYudk ½Sdcdk;jcif;apwem\ av;zdkYwpfzdkYudkrQ rrSD? t&d
,m yk*¾KdvfwdkYü ½Sdc;dk jcif; apwemonfom jrwf\/
108. Whatever sacrifice or offering in the world up for a year in order to gain merit, all of that
does not reach a quarter as good as paying respect to Noble persons (Ariyas).
109/ tbd0g'eoDvdó? edpöH 0k¹kmypm,daem/

pwåma&m "r®m 0¹kEÅd? tm,k 0aPÖm okcH AvH/
109/ tjrJ½Sdcdk;avh½Sdí rdrdxuf *kPftoufodu©mtm;jzifh MuD;aomolwdkYü t½kdtao

jyKavh½Sdoltm; touf½Snfjcif; tqif;vSjcif; csrf;omjcif; cGeftm;MuD;jcif;[laom þ
tusKd;xl;w&m; av;yg;wdkYonf wdk;yGm;ukef\/
109. If a person has the habit of reverence and respects to the Aged who have virtue and faith in
Dhamma, four benefits will gain to him: long life, beauty, happiness and strength.
110/ a,m p 0óowH ZDa0? 'kóDavm torm[dawm/

{um[H ZD0dwH aoa,sm? oDv0EÅó psm,daem/
110/ oDvr½Sd orm"dr½SdbJ tESpfwpf&mywfvHk; touf½Snfae&jcif;xuf oDv½Sdí

orxç0dyóemudk ½Iaeaomol\ wpf&ufrQ touf½Snf&jcif;onf jrwf\/
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110. Better than a hundred years lived in vice, without contemplation, is one single day of life
lived in virtue and a meditation.
111/ a,m p 0óowH ZDa0? 'kyÜanm torm[dawm/

{um[H ZD0dwH aoa,sm? ykn0EÅó psm,daem/
111/ ynmr½Sd orm"dr½SdbJ tESpfwpf&mywfvHk; touf½Snfae&jcif;xuf w&m;ynm½Sdí

orxç 0dyóemudk½Iaomyk*¾Kdvf\ wpf&ufrQtouf½Snf&jcif;onf jrwf\/
111. Better than a hundred years lived in ignorance, without contemplation, is one single day of
life lived in wisdom and a deep contemplation.
112/ a,m p 0óowH ZDa0? ukoDawm [De0D&da,m/

{um[H ZD0dwH aoa,sm? 0D&d,rm&bawm 'VSH/
112/ ysif;&donfjzpfí 0D&d,r½SdbJ tESpfwpf&mywfvHk; touf½Snfae&jcif;xuf 0D&d,udk

jrJjrHpGm tm;xkwfaomol\ wpf&ufrQ touf½Snf&jcif;onf jrwf\/
112. It is better to live one day making strenuous effort than to live a hundred years lazily and
listlessly.
113/ a,m p 0óowH ZDa0? tyóH O',AÁ,H/

{um[H ZD0dwH aoa,sm? yóawm O',AÁ,H/
113/ cE¨mig;yg;wdkY\ tjzpftysufudk r½IrjrifbJ tESpfwpf&mywfvHk; touf½Snf ae

&jcif;xuf cE¨mig;yg;wdkY\tjzpftysufudk rjywf½Ijrifaomyk*¾Kdvf\ wpf&ufrQ touf
½Snf&jcif;onf jrwf\/
113. It is better to live one day seeing "the arising and dissolving (of mind and body)" than to
live a hundred years not seeing the arising and dissolving.
114/ a,m p 0óowH ZDa0? tyóH trwH y'H/

{um[H ZD0dwH aoa,sm? yóawm trwH y'H/
114/ aojcif;uif;aomedAÁmefudkrjrifbJ tESpfwpf&mywfvHk; touf½Snfae&jcif;xuf

aojcif;uif;aomedAÁmefudk jrifaomyk*¾Kdvf\ wpf&ufrQ touf½Snf&jcif;onf jrwf\/
114. It is better to live one day seeing the immortal place, Nibbana, than to live a hundred years
not seeing the immortal place.
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115/ a,m p 0óowH ZDa0? tyóH "r®rkwårH/

{um[H ZD0dwH aoa,sm? yóawm "r®rkwårH/
115/ jrwfaomavmukwå&mw&m;udkrjrifbJ tESpfwpf&mywfvHk; touf½Snfae&jcif;xuf

jrwfaom avmukwå&mw&m;udkjrifaomyk*¾Kdvf\ wpf&ufrQtouf½Snf&jcif;onfjrwf\/
115. It is better to live one day seeing the Noble Dhamma, the ultimate truth, than to live a
hundred years not seeing the Noble Dhamma.
9-ygy0*¾
Chapter
116/ tbdw¬a&x uvsmaP? ygyg pdwåH ed0g&a,/

'E¨H [d ua&mawm yknH? ygyo®ð &rwD raem/
116/ raumif;rIüpdwfonf arGYavsmfwwfí aumif;rIjyKaomtcg EkHYaES;wwf&um; raumif;

rIrS pdwfudkwm;jrpfí ukokdvfaumif;rIwdkYudk vsifjrefaqmpGm jyKvkyf&m\/
116. Quicken to do good, keep the mind away from evil. The mind of one who is slow in doing
well finds pleasure in evil.
117/ ygyaOö yk&daom u,d&m? e eH u,d&m ykeyÜKeH/

e wrSd qE´H u,d&mx? 'kau©m ygyó Opöa,m/
117/ yk*d¾Kvfonf raumif;rI jyKrdapumrª xdkraumif;rIudk xyfumxyfum rjyKrdap&m?

xdkraumif;rIü pdwftvkq
d EúdkrjyK&m? raumif;rIudkyGm;apjcif;onf qif;&J\ taMumif;
wnf;/
117. If a person does something wrong, let him not do it again and again. Let him not find the
pleasure in his sin. A suffering is the accumulation of wrongdoings.
118/ yknaOö yk&daom u,d&m? u,d&m eH ykeyÜKeH/

wrSd qE´H u,d&mx? okacg yknó Opöa,m/
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118/ yk*d¾Kvfonf aumif;rIudjk yKjyD;aomfvnf; xdkaumif;rIudk xyfumxyfumjyK&m\?

xdkaumif;rIü pdwftvdkqEúdk jyK&m\? aumif;rIukd yGm;apjcif;onf csrf;omjcif;\
taMumif;wnf;/
118. If a person does something good, let him do it again and again. Let him rejoice therein;
prosperity is the accumulation of good deeds.
119/ ygaygyd yówd bj'H? ,m0 ygyH e ypöwd/

,'g p ypöwd ygyH? tx ygayg ygyged yówd/
120/ baj'myd yówd ygyH? ,m0 bj'H e ypöwd/
,'g p ypöwd bj'HH? tx baj'm bj'med yówd/
119/ raumif;rIjyKaomolyif jzpfaomfvnf; raumif;rI tusKd;ray;ao;oa½GY umv

ywfvHk; aumif;jrwfaomtm½kHudk awGYjrifEki
d fao;\? raumif;rItusKd;ay;aom tcgü
rlum; raumif;rIjyKolonf raumif;usKd;wdkYudkom awGYjrif&awmh\/
120/ aumif;rIjyKaomolyif jzpfaomfvnf; aumif;rItusKd; ray;ao;oa½GY umv
ywfvHk; raumif;aomtm½Hkudk awGYjrifEkdifao;\? aumif;rItusKd;ay;aom tcgürlum;
aumif;rIjyKolonf aumif;usKd;wdkYukdom awGYjrif&avawmh\/
119. Even an evil-doer sees delight as long as his evil deed has not ripened; but when his evil
deed has ripened, then does the evil-doer see evil.
120. A man may find pain in doing good as long as his good deed has not given fruit; but when
the fruit of good comes then that man finds good indeed.
121/ rm0ranx ygyó? e rE´H tm*rdówd/

O'AdE´Kedygawe? O'ukarÇmyd yl&wd/
Amavm yl&wd ygyó? axmuH axmurÜd tmpdeH/
121/ tenf;i,faom raumif;rIonf ightm;tusKd;a&mufvdrfhrnf r[kwf[k raumif;rI

udk rxDrJhjrif ratmifharh&m? rdk;a&aygufonf uszefrsm;vwfaomf a&tdk;onf jynfh
ouJhodkY olrdkufonf tenf;i,f tenf;i,frQaom raumif;rIudk jyKqnf;yl;zefrsm;
aomf raumif;rIjzifh jynfh\/
121. Though it is a sin of little worth, do not think it will not affect you. Dripping water will in
time fill a water pot drop by drop; a foolish man is filled with evil, even if one accumulates it
little by little.
122/ rm0ranx yknó? e rE´H tm*rdówd/

O'AdE´Kedygawe? O'ukarÇmyd yl&wd/
"Da&m yl&wd yknó? axmuH axmurÜd tmpdeH/
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122/ tenf;i,faomaumif;rIonf ightm;tusKd;a&mufvdrfhrnf r[kwf[k aumif;rIudk

rxDrJhjrif ratmifharh&m? rdk;a&aygufonf uszefrsm;vwfaomf a&tdk;onf jynfhouJhodkY
ynm½Sdonf tenf;i,f tenf;i,frQaom aumif;rIudk jyKqnf;yl;zefrsm;vwfaomf
aumif;rIjzifh jynfh\/
122. Though it is a deed of little worth, do not think it will not affect you. Dripping water will in
time fill a water pot drop by drop; the one who is wise is filled with good, even if one
accumulates it little by little.
123/ 0gPdaZm0 b,H r*¾H? tyÜoaw¬m r['äem/

0doH ZD0dwkumarm0? ygyged y&d0ZÆa,/
123/ tazmfenf;aom rsm;aomOpöm½SdaomukefonfMuD;onf ab;tEÅ&m,frsm;aom c&D;

udka½SmifMuOfouJhodkY vnf;aumif;? touf½Sifvdkaomolonf vwfwavm aoapwwf
aomtqdyfudk a½SmifMuOfouJhodkYvnf;aumif; ynm½Sdonf raumif;rIudk a½SmifMuOf&m\/
123. Just as a wealthy merchant with many goods but with few companions avoids a dangerous
road, and just as someone who loves his life avoids poison, a wise man should avoid all evils.
124/ ygPdrSd ap 0aPm emó? [a&,s ygPdem 0doH/

emAÁPH 0doraEGwd? ew¬d ygyH tukAÁawm/
124/ vufütemr½SdvQif vufjzifhtqdyfudk udkifaqmifEkdif\? tqdyfonf temr½Sdaom

vufodkY tpOfrvdkuf? apwemr½SdbJ jyKaomoltm; raumif;rIuHrnfonf r½Sd/
124. If one who has no wound in his hand may touch poison by hand, his hand cannot be hurt by
the poison, since poison hurts where there is no wound, the man who has no evil cannot be hurt
by evil.
125/ a,m tyÜ'k|ó e&ó 'kówd? ok'¨ó aygoó te*FPó/

war0 AmvH yapöwd ygyH? okckarm &aZm y#d0gwH0 cdawåm/
125/ tMuifolrdkufonf rjypfrSm;xdkufaom pifMu,fí udavomuif;aom &[EÅm

yk*¾Kdvftm; jypfrSm;\? avnmodkYypfvTihftyfaom odrfarGYaomjrLrIefonf xdkypfvTifYolodkY
om jyefusouJhodkY raumif;rIonf xdkolrdkufodkYom a½S;½Ijyefusvm\/
125. If any foolish person who offends an innocent Ariya, the ill of that evil returns to this fool,
like the dust thrown against the wind.
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126/ *AÇarau OyÜZÆEÅd? ed&,H ygyur®daem/

o*¾H ok*wdaem ,EÅd? y&dedAÁEÅd temo0g/
126/ tcsKdUaom olwdkYonf þvlYjynfü trd0rf;0,f y#doaEäe&ukef\? raumif;rI

jyKolwdkYonf i&Jüjzpf&ukef\? aumif;aomynm½SdwdkYonf ewfjynfodkY a&muf&ukef\?
tmoa0guif;aom &[EÅmyk*¾KdvfwdkYonf y&dedAÁmefpH&ukef\/
126. Some are born in a womb on earth, people who do evil are reborn in hell; those of good
course go to heaven, people who are pure attain Nibbana.
127/ e tEÅvdau© e ork'´raZÑ? e yAÁwmeH 0d0&H y0dó/

e 0dZÆwD aom Z*wdyÜa'aom? ,w¬|dawm rkapö,s ygyur®m/
127/ raumif;rIjyKolonf aumif;uifü wnfaeaomf vnf;aumif;? ork'´&mtv,fü

wnfaeaomfvnf;aumif; awmifacgif;odkY0ifí wnfaeaomfvnf;aumif; raumif;rIrS
rvGwf&m? tMuift&yfü wnfaeaomf raumif;rIrS vGwf&m\? xdkt&yfrsKd;um; r&SdEkdif
onfomwnf;/
127. There is no spot in the world for an evil doer; not in the sky, or in the ocean depths, or in a
mountain-cave, where one can escape from evil deeds.
128/ e tEÅvdau© e ork'´raZÑ? e yAÁwmeH 0d0&H y0dó/

e 0dZÆwD aom Z*wdyÜa'aom? ,w¬|dwH eyÜoa[,s rpöK/
128/ raumif;rIjyKolonf aumif;uifü wnfaeaomf vnf;aumif;? ork'´&mtv,fü

wnfaeaomfvnf;aumif;? awmifacgif;odkY0ifí wnfaeaomfvnf;aumif; aorif;rS
rvGwf&m? tMuift&yfü wnfaeaomf aorif;rSrn§Of;qJEkdif&m? xdkt&yfrsKd;um; r½SdEkdif
onfomwnf;/
128. There is no place in the world for an evil doer; not in the sky, or in the ocean depths, or in a
mountain-cave, where one can be free from the power of death.
-
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10-'@0*¾
Chapter
129/ oaAÁ woEÅd '@ó? oaAÁ bm,EÅd rpöKaem/

twåmeH OyrH uwGm? e [ae,s e Cmwa,/
129/ tvHk;pHkaom owå0gwdkYonf 'PfrS xdwfvefYukef\? tvHk;pHkaomowå0gwdkYonf

aojcif;rS aMumufukef\? rdrdudk,fudk OyrmjyKí owå0gwdkYudkrowfjzwf rn§Of;qJ&m/
129. All beings are afraid of punishment, so also all beings are afraid of death. Considering
others as yourself, one should neither kill nor ill treat others.
130/ oaAÁ woEÅd '@ó? oaAÁoH ZD0dwH yd,H/

twåmeH OyrH uwGm? e [ae,s e Cmwa,/
130/ tvHk;pHkaom owå0gwdkYonf 'PfrSxdwfvefYukef\? tvHk;pHkaomowå0gwdkYonf

rdrdwdkY\ toufudkcspf\? rdrdudk,fudk OyrmjyKí owå0gwdkYudk rowfjzwf rn§Of;qJ&m/ f
130. All beings are afraid of punishment, all beings love life; considering others as yourself, one
should neither kill nor ill treat others.
131/ okcumrmed blwmed? a,m 'a@e 0d[ðowd/

twåaem okcaromaem? aypö aom e vbaw okcH/
132/ okcumrmed blwmed? a,m 'a@e e [ðowd/
twåaem okcaromaem? aypö aom vbaw okcH/
131/ tMuifolonf rdrd\csrf;omudk½SmtHh[k rdrduJhodkY csrf;omudktvdk½Sdukefaom owå0g

wdkYudk wkwfvSHwHjzifh n§Of;qJ\? xdkn§Of;qJaomolonf wrvGefb0ü csrf;omudkr&Ekdif/
132/ tMuifolonf rdrd\csrf;omudk½SmtHh[k rdrduJhodkY csrf;omudktvdk½Sdukefaom owå0g
wdkYudk wkwfvSHwHjzifh rn§Of;qJ? xdkrn§Of;qJaomolonf wrvGefb0ü csrf;omudk &Ekdif\/
131. One who, for the sake of happiness, hurts or kills other beings who also long for happiness,
will not find happiness after death.
132. One who, for the sake of happiness, does not hurt or kill other beings, who also long for
happiness, will find happiness after death.
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133/ rma0gp z½koH uOöd? 0kwåm y#d0a',sK wH/

'ku©m [d om&rÇuxm? y#d'@m zkao,sK wH/
134/ oap aea&od twåmeH? uHaom Oy[awm ,xm/
{o yawåmod edAÁmeH? om&arÇm aw e 0dZÆwd/
133/ wpfpHkwpfa,mufudkrQ Murf;MuKwfaompum;udk rqdkvifh? tqdkcH&olwdkYonf oifhudk

jyefvSefqdkukef&m\? jcKwfjc,faom pum;onf qif;&J\taMumif;wnf;? olwpfyg;udk
'PfjyKu twHkYtvSnfh'PfwdkYonf oifhxHodkY a&mufukef&m\/
134/ tem;jywfaom aMu;acgif;avmif;onf toHrxGuf NidrfoufouJhodkY rdrdudk,fudk
NidrfoufwnfMunfatmif apmifha½Smufaeaomolonf edAÁmefodkYa&mufEkdif\? jcKwfjc,frI
r½Sd/
133. Never speak harsh words; for once spoken they will be said back to you. Angry words are
painful, retaliation will get you.
134. If you can be silent like a broken gong that is silent, you can reach the peace of Nibbana;
there is no agitation in you.
135/ ,xm 'a@e a*gygavm? *ga0g ygaZwd a*gp&H/

{0H Z&m p rpöK p? tm,Hk ygaZEÅd ygPdeH/
135/ EGm;ausmif;om;onf ESifwHjzifh EGm;wkdYudk pm;usufodkY armif;ESifouJhodkY þtwl

tdkjcif;onfvnf;aumif;? aojcif;onfvnf;aumif; owå0gwdkY\ toufudk armif;ESif
ukef\/
135. As a cowherd with his staff drives his cows to pasture, so do Old Age and Death drive the
life of all beings.
136/ tx ygyged ur®med? u&H Amavm e AkZÑwd/

ao[d uar®[d 'kar®a"m? t*¾d!a¹km0 wyÜwd/
136/ raumif;rI tukodkvfuHwdkYudkjyKaom olrdkufonf xdkjyKaomtcgürod? ynmrJhol

onf xdkrdrdjyKaom raumif;rIuHwkdYaMumifh rD;avmifaomoluJhodkY ylyef&\/
136. The foolish one does not know when he commits his evil deeds; later the stupid man has to
suffer and is consumed by his own deeds, as if burnt by fire.
137/ a,m 'a@e t'a@ok? tyÜ'ka|ok 'kówd/

'oEérnw&H XmeH? cdyÜar0 ed*päwd/
138/ a0'eH z½koH Zmeð? o&D&ó 0 ab'eH/
*½kuH 0gyd tmAm"H? pdwåau©yH 0 ygykaP/
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139/ &mZawm 0g Oyo*¾?H tAÇu©meH 0 'g½kPH/

y&du©,H 0 ÓwDeH? abm*geH 0 yb*Fk&H/
140/ tx 0gó t*g&med? t*¾d ![wd yg0aum/
um,ó aba'g 'kyÜanm? ed&,H aomyyZÆwd/
137/ tMuifolonf tjypf'Pfuif;Muí rjypfrSm;xdkufaom &[EÅmyk*¾KdvfwdkYü wkwfvSHwH

ponfjzifh jypfrSm;\? xdkolonf qif;&JaMumif; 'Pfq,fyg;wkdYwGif wpfyg;yg;aom qif;&J
jcif;taMumif;odkY vsifjrefpGmyif a&muf&\/
138-139/ jyif;xefaom a0'emodkYvnf;aumif;? OpömqHk;½IH;jcif;odkYvnf;aumif;? vufjywf
ajcjywfpaom udk,ft*Fgysufp;D jcif;odkYvnf;aumif;? BuD;av;aom Elempaom tempGJ
uyfjcif;odkYvnf;aumif;? ½l;jcif; pdwfysHYvGifhjcif;odkYvnf;aumif;? rif;ab;vnf;aumif;?
Murf;MuKwfpGmaom tpGwfpGJcH&jcif;odkY vnf;aumif;? aqGrsKd;wdkY\ ysufjym;jcif;odkY
vnf;aumif;? pnf;pdrf OpömwdkY\,dk,Gi;f ysufpD;jcif;odkY vnf;aumif;a&muf\/
140/ xdkYjyifxdkjypfrSm;ol\ tdrfwdkYukd yuwdrD;onfvnf;aumif;? avmifrD;onfvnf;aumif;
avmif\? ynmrJhaom xdkolonf cE¨mudk,fysufpD;onfrSaemufü i&JodkY a&muf&\/
137. Any person who inflicts pain on those Ariyas who are pure and innocent will soon fall into
one of these ten evils (chastisements):
138-139. fearful pains or sufferings; destitution, fracturing of the body (loss of limbs), grave
illness (as leprosy), insanity, oppression by the ruler, severe accusations, destruction of kin
(relatives):
140. destruction of possessions or lightening fire will burn his houses, and upon the dissolution
of his body, the stupid man will fall to hell.
141/ e e*¾p&d,m e Z#m e yuFm? ememoum x@dvom,dum 0g/

&aZmZv’H OuúK#duyÜ"meH? aoma"EÅd rpöH t0dwdPÖucø/
141/ t0wfr0wfbJ usifhjcif;wdkYonfvnf;aumif;? qHuspftusifhwdkYonfvnf;aumif;?

½THYnGeftvdrf;vdrf;uyfí usifhjcif;wkdYonfvnf;aumif;? tpmjzwfí tiwfcHusifhjcif;
wdkYonfvnf;aumif;? ajrütdyfí aejcif;wdkYonfvnf;aumif;? jrLrIeftvdrf;vdrf; wifap
vQuf usifhjcif;onfvnf;aumif;? aqmifhaMumifhxdkifí usifhjcif;onfvnf;aumif; 0dpdudpäm
rS rvGwfajrmufao;aom owå0gudk rpifMu,fapEkdifukef/
141. Not nakedness, not matted hair, not dust, not fasting, or sleeping on the bare earth, not
rubbing with dust, not squatting motionless can cleanse a mortal who has not overcome his
doubts.
142/ tvuFawm apyd orH pa&,s? oaEÅm 'aEÅm ed,awm jA[®pm&D/

oaAÁok blawok ed"m, '@H? aom jAm[®aPm aom oraPm o bdu©K/
-38-
142/ tMuifolonf udavomjidrf;\? £aÈúdk qHk;rjyD;jzpf\? r*fav;yg;jzifhjrJ\?

jrwfaomtusifh½Sd\? tvHk;pHkaomowå0gwdkYü vufeufudk y,fcsxm;onfjzpfí arwåm
jzifh tnDtrQusifh\? xdkolonft0wfwefqmqifapumrl raumif;rIrStyjyKol]jAm[®P}
rnf\? udavomjidrf;ol ]orP}rnf\? udavomzsufqD;jyD;ol ]bdu©K} rnf\/
142. Though a man may wear fine clothing, if he lives peacefully after destroying mental
defilements, is quiet, subdued and restrained and he does not hurt any living being, he is indeed a
Brahmana (who has cast off evils), a samana (who has ceased defilements), and a Bhikkhu (who
has destroyed passions).
143/ [d&Dedaoa"m yk&daom? aumpd avmuo®d 0dZÆwd/

a,m ed'´H tyaAma"wd? taóm baj'm uomrd0/
144/ taóm ,xm baj'm uomed0da|m? tmwmydaem oHa0*daem b0gx/
o'¨g, oDave p 0D&da,e p? orm"dem "r®0dedpäa,e p/
orÜEé0dZÆmp&Pm ywdówm? Z[dóx 'ku©rd'H teyÜuH/
143/ jrif;aumif;onf BudrfvHk;udk MuOfa½SmifouJhodkY tMuifolonf rdrd\tdyfaysmfjcif;udk

Edk;Mum;ap\? rdpäm0dwufudk ½SufaMumufjcif;jzifhwm;jrpf\? xdkyk*¾KdvfrsKd;onf avmuü
wpfa,mufwpfavom ½Sd\/
144/ jrif;aumif;onf Budrv
f Hk;udk ykwfcwfonf½Sdaomf vHkYv½SdouJo
h dkY oifwdkYonf
vnf; vHkYv½Sdukefonf xdyfvefYukefonf jzpfMuukefavmh? ,HkMunfjcif; ]o'¨g}ESifh
vnf;aumif;? oDvESifv
h nf;aumif;? 0D&d,ESifhvnf;aumif;? wnfMunfjcif; ]orm"d}ESifh
vnf;aumif;? w&m;rSefrrSef qHk;jzwfaMumif;ÓPfESifv
h nf;aumif; jynfhpHkMuvQuf tod
]0dZÆm} tusifh]p&P}ESifh jynfhpHkukefonfjzpfí xifaomowd½SdMuygvQif twdkif;rod
tvGef½Snfvsm;aom oHo&mqif;&Judk pGefYvTwfEdkifukefvwåHU/
143. As a good horse avoids the touch of the whip, a noble man who, being wakeful from his
sleep, restrained by modesty, seems to be rare in the world, avoids all fetters by shame.
144. Like a good horse struck by a whip, be ardent and deeply moved. By faith, by virtue and
energy, by deep contemplation and vision, expert knowledge and by right action, you shall leave
behind this mass of misery and seemingly endless grief (samsara).
145/ O'uH [d e,EÅd aewådum? Ookum&m er,EÅd awZeH/

'g½Hk er,EÅd wpäum? twåmeH 'r,EÅd okAÁwm/
145/ ajrmif;wl;a&,lorm;wdkYonf tvdk½Sd&modkY a&udkaqmif,lukef\? av;orm;wdkY

k f\? opfa½Gorm;wkdYonf opfudkvdkwdkif;&atmif a½Gukef\? aumif;
onf jrm;udkajzmifhue
aomtusifh½Sdaom olawmfaumif;wdkYonf rdrdudk,fudk ,Ofaus;atmif qHk;rukef\/
145. Those who make channels for water guide the water where they want, fletchers bend the
arrow straight, carpenters straighten wood, and the men with virtue tame themselves.
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11-Z&m0*¾
Chapter
146/ aum Ek [maom udrmeaE´m? edpöH yZÆvdaw owd/

tEüma&e Moe'¨g? y'DyH e *a0ox/
146/ vltaygif;ü tjrJudavomrD; awmufavmifaeygvQuf tb,fhaMumifh aysmfjrL;

&,f½Tifbdoenf;? tb,fhaMumifh ESpfvdk0rf;omjcif; jzpfbdoenf;? t0dZÆmrdkufarSmifBuD;
jzifh ydwfqD;ajr§;,Suftyfukefonfjzpfygvsuf oifwdkYonf tb,fhaMumifh ynmqDrD;udk
r½SmbJ aeMuukefoenf;/
146. How is there laughter, how is there joy, while the fire of passion and desire is burning on all
people? When you are in deep darkness of craving and ignorance, will you not ask for a lamp of
wisdom?
147/ yó pdwåuwH AdrHÁ? t½kum,H orkódwH/

tmwk&H A[kouFyÜ?H ,ó ew¬d "k0H |dwd/
147/ tqef;wMu,fjyKtyfaom t½kyfESifhwlaom t½kd;pkoHk;&mwdkYjzifh axmufxm;tyf

aom emusifwwfaom rsm;pGmaomolwkdYonf MuHpnftyfaom udk;ayguf'Gg& trm0
½Sdaomudk,fudk Munfh½Iavmh? ,if;udk,f\ tjrJt½Snf wnfjcif;onf r½Sdacswum;/
147. Look at this body! A beautified image with jointed limbs, always suffering and covered
with nine orifices; it is not stable, ever changing and never permanent.
148/ y&dZdPÖrd'H ½lyH? a&m*eDV yb*Fk&H/

bdZÆwd ylwdoaEá[m? r&PEÅH [d ZD0dwH/
148/ þ½lyum,onf aqG;ajrh tdkwwf\? tema&m*gwdkY\ wnfae&mvnf;jzpf\?

,dk,Gif;ysufpD;wwf\? touf½Sifae&jcif;onf aojcif;vQif tqHk;½Sd&um; xdkudk,f
onf ykyfonfjzpfí ysufpD;&vwåHY/
148. This body is decayed, a nest of diseases and perishable. With destruction and dissolution, all
living beings come to an end in death.
149/ ,medrmed tyw¬med? tvmAlae0 om&a'/

umaygwumed t|Ded? wmed 'doGme um &wd/
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149/ wefaqmifrkef;tcgü pGefYypfxm;aom bl;oD;ajcmufuJhodkY pGefYypftyfaom cdktqif;

uJhodkY jzLrGJaom t½kdk;wdkYudkjrif&í tb,frSm arGYavsmfzG,f½SdEki
d ftHhenf;/
149. Those grey bleaching human bones, like gourds discarded in autumn, what pleasure is there
in looking at them?
150/ t|DeH e*&H uwH? rHoavm[dwavyeH/

[w¬ Z&m p rpöK p? rmaem rau©m p Mo[dawm/
150/ t½kd;wdkYudkpdkufxlí tom;taoG;wdkYjzifh vdrf;usHvsuf twåabmwnf;[laom

jrdKYudk wPSmvuform;onf aqmufvkyftyf\? ,if;jrdKYü tdkjcif; rmeçaxmifvTm;jcif;
olYaus;Zl;udk acszsufjcif;onfom wnf½Sdav\/
150. With bones the city is made, plastered with flesh and blood, where lie pride, ingratitude, old
age and death.
151/ ZD&EÅd a0 &mZ&xm okpdwåm? taxm o&D&rÜd Z&H Oaywd/

owOö "ar®m e Z&H Oaywd? oaEÅm [a0 oAÇd ya0',EÅd/
151/ &wemwdkYjzifh aumif;pGm qef;Mu,faom rif;wdkY\ &xm;wdkYonf aqG;ajrhtdkrif;

Muukefao;\? cE¨mudk,fonfvnf; xdkYtwlyif aqG;ajrh tdkrif;jcif;odkY a&muf&ao;\?
olawmfaumif;wdkY\ w&m;awmfonfum; aqG;ajrh tdr
k if;jcif;odkY ra&mufEkdif[k olawmf
aumif;wdkYonf olawmfaumif;wdkYESifh tcsif;csif; aqG;aEG;ajymMum;Muukef\/
151. Even well-decorated royal chariots of Kings eventually wear away. And so also the human
body falls into decay. But the Dhamma of the virtuous people never grows old and decay as the
righteous share it each other.
152/ tyÜókwm,H yk&daom? AvDAa'´g0 ZD&wd/

rHomed wó 0¹kEÅd? ynm wó e 0k¹kwd/
152/ tMum;tjrifenf;aom þa,musfm;onf EGm;vm;uJhodkY tcsnf;tESD; MuD;xGm;

vm\? xdka,musfm;tm; tom;wdkYom wdk;yGm;ukef\? ynmrlum; rwdk;yGGg;/
152. A person who has learnt little becomes heavier day by day like an ox, his flesh increases
and gains weight, but not his wisdom.
153/ taeuZmwdoHom&H? oE¨m0dóH tedAdÁoH/

*[um&H *a0oaEÅm? 'ku©m Zmwd ykeyÜKeH/
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154/ *[um&u 'da|mod? yke a*[H e um[od/

oAÁm aw zmokum b*¾g? *[ul#H 0docFwH/
0docFg&*wH pdwåH? wPSmeH c,rZÑ*g/
153/ tzefzef y#doaEäe&jcif;onf qif;&JvSpGmaomaMumifh cE¨mtdrfudk aqmufvkyf

wwfol wPSmvuform;udk½Smaomigonf xdkwPSmvuform;udk jrifEkdifaomÓPf
r&ao;ojzifh b0rsm;pGm oHo&mywfvHk; usifvnfcJh&avjyD/
154/ cE¨mtdrfudk aqmufvkyfwwfaom [,f wPSmvuform;? igonfoifhudk ynm
rsufpdjzifh ,ckjriftyfjyD;? cE¨mtdrfudkaemifwzef oifaqmufvkyf&awmhrnfr[kwf? oif\
udavomwnf;[laom tjcif&e,f tm;vHk;wdkYudk igcsKd;zsuftyfNyD? t0dZÆmwnf;[laom
tdrftxGwfudk zsufqD;tyfjyD? ig\pdwfonf jyKjyifjcif;uif;&m edAÁmefokdYa&mufjyD? wPSm
ukef&mukefaMumif; t&[wåzdkvfudk&jyD/
153. I ran through Samsara, the cycles of many lives with deaths and rebirths, searching in vain
the builder of my body due to the lack of wisdom.
154. Now I have seen the builder of the house, you will not rebuild the house again. The rafters
of sins are broken; the ridge-pole of ignorance is destroyed. The fever of craving is past; for my
mortal mind is gone free to the joy of the immortal Nibbana.
155/ tp&dwGm jA[®p&d,H? tv'¨g a,mAÁae "eH/

ZdPÖaumOöm0 psm,EÅd? cDPrapä0 yv’av/
156/ tp&dwGm jA[®p&d,H? tv'¨g a,mAÁae "eH/
aoEÅd pmygwdcDPm0? yk&mPmed tEkw¬KeH/
155/ olrdkufwdkYonf t½G,f½Sdcdkuf jrwfaomtusifhudk rusifhvdkufrd? Opömudkvnf; r&aom

aMumifh ig;ukefcef;aomnGeftdkifü tawmifuRwfaom BudK;MumtdkwdkYuJhodkY (t&G,fvGef
aomtcg) MuHrIdifíom aeMu&ukef\/
156/ olrdkufwdkYonf t½G,f½Sdcdkuf jrwfaomtusifhudk rusifhvdkufrd? Opömudkvnf; r&
vdkufrdaomaMumifh av;rSvGwfjyD;aemuf t½Sdefukefaomjrm;wdkYuJhodkY a½S;jzpfa[mif; okc
wdkYudk nnf;wGm;atmufarhíom aeMu&ukef\/
155. Those who have not practiced religious life and have not gained the treasures of life in their
youth, are later like long-legged aged herons with loosing feathers standing sad by a lake where
there is no fish.
156. Those who have not practiced religious life and have not gained the treasures of life in their
youth, are later like worn-out arrows with loosing velocity discharged from a bow, ever moaning
over the past (old days happiness).
-
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12-twå0*¾
Chapter
157/ twåmeaOö yd,H Znm? &au©,s eH ok&u©dwH/

wdPÖH tnw&H ,mrH? y#dZa*¾,s y@dawm/
157/ rdrdudk,fudk cspftyf\[kodygrl xdkrdrdudk,fudk aumif;pGmapmihfa½Smufjcif;jzifh apmifh

a½Smuf&m\? ynm½Sdolonf t½G,foHk;yg;wdkYwGif wpfyg;yg;aomt½G,fü vHkYvxkwfum
okwfoif&m\/
157. One who knows self is dear will guard oneself, with diligence. The wise one would look
after himself during one of three watches of his life time (youth, middle age and old age).
158/ twåmear0 yXrH? ywd½lay eda0oa,/

txnrEkomao,s? e udvdaó,s y@dawm/
158/ a½S;OD;pGmomvQif rdrdudk,fudk oifhavsmfaomtusifhü wnfap&m\? xdkYaemufrS

olwpfyg;udk qHk;r&m\? ynm½Sdonf olwpfyg;uJh&Jhjcif;jzifh rnpfEGrf;ap&m/
158. One should first establish oneself in what is proper practice; then one would advise others,
thus the wise one would not suffer.
159/ twåmeaOö wxm u,d&m? ,xmnrEkomowd/

ok'aEÅm0w 'arx? twåm [d ud& 'k'árm/
159/ olwpfyg;udk qHk;raomenf;twdkif; rdrdudk,fwdkif vdu

k femûyusifh&m\? rdrdudk,f
wdkif ,Ofaus;jyD;aomfrSom olwpfyg;udkqH;k r&m\? rdrdudk,fudk ,Ofaus;atmif qHk;r&
jcif;onf cJ,Of;vSpGwum;/
159. One would make oneself as one teaches others to be, one should master self-control,
difficult indeed is self-control.
160/ twåm [d twåaem emaxm? aum [d emaxm ya&m od,m/

twåem [d ok'aEÅe? emxH vbwd 'kv’bH/
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160/ rdrdonfom rdrd\ud;k pm;&mjzpf\? olwpfyg;onf rdrd\udk;pm;&m tb,frSmjzpf

EkdiftHhenf;? rdrdonf aumif;pGm,Ofaus;ojzifh &a&mufEkdifcJaom t&[wåzdkvfudk &Ekdif\/
160. One self is master of oneself. Who else would be the master of self? With oneself well
controlled, one can attain enlightenment (Arahantship).
161/ twåem [d uwH ygyH? twåZH twåorÇ0H/

tbdrw¬wd 'kar®"H? 0Zd&H0}o®r,H rPð/
161/ ausmufrSjzpfaompdefonf rdrdrSD&mausmufudk xGif;azmuf zsufqD;ouJhodkY rdrdjyKtyf

aom rdrdrSjzpfaom rdrdaMumifhjzpfaomraumif;rIonf rdrdjzpf&m ynmrJholudk zsufqD;\/
161. The evil done by one, is born of oneself, is produced in oneself, and that crushes the foolish
as a diamond does a gemstone where it is embedded.
162/ ,ó tpöEÅ'kódvsH? rmvk0g omvrda0gw¬wH/

ua&mwd aom wx}wåmeH? ,xm eH £päwD 'daom/
162/ rmavmEG,fonf rSD&mopfyifudk vTrf;rd;k &pfywfouJhodkY pifppfoDvr½Sdaomol\

tjzpfwnf;[laom wPSmtvTrf;cH&olonf &efoltvdk½Sdwkdif; rdrdtusKd;rJhudk rdrdudk,fwdkif
yif ûyvkyfav\/
162. As a creeper over-spreads and entangles a Maluva creeper, a man's wickedness that grows
in him, when it is very great, brings him to that state where his enemy wishes him to be.
163/ oku&med tom"led? twåaem t[dwmed p/

,H a0 [dwOö om"kOö? wH a0 y&r'kuú&H/
163/ tjypf½Sdí rdrd\tusKd;pD;yGm;r½Sdukefaom trIwdkYudk ûyvG,fukef\? tjypfuif;í

tusKd;pD;yGm;½Sdaom trIudk tvGefûyEkdifcJ\/
163. It is easy to do what is bad and harmful to oneself; what is good and beneficial is very
difficult to do.
164/ a,m omoeH t&[wH? t&d,meH "r®ZD0deH/

y#dauúmowd 'kar®a"m? 'd|ð edóm, ygyduH/
zvmed u|uaó0? twåCmwm, zv’wd/
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164/ ynmrJholonf ,kwfrmaom rdpämt,ludk trSDjyKí ylaZmftxl;udk cHxdkufukef

aom w&m;ojzifh toufarG;ukefaom t&d,myk*¾KdvfwdkY\ tqHk;trudk wm;jrpf\?
0g;oD;wdkYonf 0g;yifudk owf&eftvdkYiSg oD;ukefouJhodkY xdkyk*¾Kdvf\ rdpämt,lonf
rdrdudk,fudk owf&eftvdkYiSgom jzpf\/
164. Who is not wise because of his detrimental view, obstructs the instruction of the Arahants
who are virtuous and noble, and produces his own destruction, like the fruits of a bamboo which
lead to the plant's death.
165/ twåem [d uwH ygyH? twåem oHudvdówd/

twåem tuwH ygyH? twåem0 0dokZÑwd/
ok'¨D tok'¨d ypöwHå? emanm tnH 0daom"a,/
165/ raumif;rIudk rdrdjyKcJhvQif rdrdonfyif npfEGrf;&\? raumif;rIudk rdrdrjyKcJhvQif rdrd

onfyifpifMu,f\? pifMu,faom ukodkvfESifh rpifMu,faom tukodkvfonf wjcm;pD
omjzpf\? olwpfa,mufonf tjcm;olwpfa,mufudk udavomtnpftaMu;rS pifMu,f
atmif rokwfoifEkdif/
165. By oneself the evil is done and one becomes defiled. By oneself the evil is not done and one
becomes pure. Purity and impurity are individual matters. One cannot purify another.
166/ twå'w¬H y&aw¬e? A[kemyd e [mya,/

twå'w¬rbdnm,? o'w¬yokawm od,m/
166/ olwpfyg;\ rsm;pGmaom tusKd;pD;yGm;twGufaMumifh rdrd\tusKd;pD;yGm;udk tenf;

i,frQ rqkwf,kwfap&m? rdrdtusKd;pD;yGm;udkodí rdrdtusKd;pD;yGm;udk wdk;yGm;atmif avhusuf
tm;xkwf&m\/
166. One should not neglect one's own welfare because of the need for another's, no matter how
great; having well understood one's own duty, one should follow it with earnestness.
-
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13-avmu0*¾
Chapter
167/ [DeH "r®H e aoa0,s? yrma'e e oH0ao/

rdpäm'd|ð e aoa0,s? e od,m avmu0¹kaem/
167/ umr*kPf t,kwfw&m;udk rrSD0J&m? arharh avsmhavsmh rae&m? rSm;aomt,ludk r,l&m?

avmu BuD;yGm;a&;twGuf oufoufrjzpf&m/
167. One should not live in lowly quality life (sensualities), one should not live on heedlessness,
one should not act on wrong views, and one should not sink into the world.
168/ Owåda| eyÜraZÆ,s? "r®H okp&dwH pa&/

"r®pm&D okcH aowd? to®ð avmau y&rSd p/
169/ "r®H pa& okp&dwH? e eH 'kpö&dwH pa&/
"r®pm&D okcH aowd? to®ð avmau y&rSd p/
168/ qGrf;cH0wfü rarhavsmh&m? aumif;pGm usifhtyfaom tusifhw&m;udk usifh&m\? w&m;

udkusifhaomolonf þavmuüvnf;aumif;? wrvGefavmuüvnf;aumif; csrf;ompGm
ae&\/
169/ okp½kdufw&m;udk usifh&m\? 'kp½ku
d fw&m;udk rusifh&m? w&m;udk usifhaomol
onf þavmuü vnf;aumif;? wrvGefavmuüvnf;aumif; csrf;ompGm ae&\/
168. One should be attentive in standing for alms, follow Dhamma, which is good conduct. One,
who lives with Dhamma, has joy in this world and in the next.
169. One should follow Dhamma which is good conduct, not which is poor conduct. One who
lives with Dhamma has joy in this world and in the next.
170/ ,xm ykAÁKVuH yaó? ,xm yaó r&DpduH/

{0H avmuH ta0u©EÅH? rpöK&mZm e yówd/
170/ a&yGufudk ½Ijrif&ouJhodkYvnf;aumif;? wHvQyfudk ½Ijrif&ouJhodkY vnf;aumif;

þtwl cE¨mig;yg;[laomavmuudk ½IMunfholudk aorif;onfrjrifEkdif/
170. One who looks the world as a bubble, as a mirage, so also sees the body, the assemblage of
five aggregates as an illusion of an appearance; the King of Death has no power over that person.
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171/ {x yóxdrH avmuH? pdwåH &mZ&xlyrH/

,w¬ Amvm 0doD'EÅd? ew¬d oa*Fg 0dZmewH/
171/ vmMuukefavmh &wemckepfyg;jzifh qef;Mu,faom rif;pD;&xm;vQif Oyrm½Sdaom

t0wfwefqmwdkYjzifh qef;Mu,faom þcE¨mig;yg;wnf;[laom avmuudk½IMuukefavmh?
,if;avmuü rdkufolwkdYonf epfjrKyfMuukef\? ynm½SdwdkYtm; uyfjidwG,fwmrIonfr½Sd/
171. Come and look at this world (five aggregates), like a decorated royal chariot, wherein fools
sink in it. The wise have no attachment to it.
172/ a,m p ykaAÁ yrZÆdwGm? ypäm aom eyÜrZÆud/

aom}rH avmuH ybmaowd? tAÇm rkawåm0 pE´drm/
172/ a½S;i,fpOftcgu ukodv

k fü arhavsmhcJhí aemif MuD;jyif;aomtcgü rarhavsmh
aomolonf wdrfwdkufrSvGwfaom vuJhodkY þavmuudk r*fÓPfa&mifjzifh xGef;vif;
awmufyap\/
172. One who was unwise and negligent in early days but later found wisdom, brightens up this
world like that of the moon when free from clouds.
173/ ,ó ygyH uwH ur®H? ukoave yd"D,wd/

173/ rdrdjyKcJhaomraumif;rI tukodkvfuHudk t&[wår*fukodkvfjzifh zHk;tkyfolonf wdrf

wdkufrSvGwfaomvuJhodkY þavmuudk t&[wåÓPfa&mifjzifh xGef;vif;awmufyap\/
173. One who uses good deeds to cover misdeeds he has done before, brightens up this world
like that of the moon when free from clouds.
174/ tE¨blawm t,H avmaum? wEkau}w¬ 0dyówd/

oukaPm Zmvrkawåm0? tayÜg o*¾g, *päwd/
174/ þvltaygif;onf ynmrsufaphr½Sdojzifh tuef;twdom jzpf\/ þavmuü

tenf;i,frQaomolonfom tedpöpaom oabmtm;jzifh ½IjrifEkdif\/ ydkufuGefrv
S Gwfaom
iSufonf enf;yg;ouJhodkY vltenf;i,frQom ewf&GmedAÁmefodkY a&mufEkdif\/
174. Most of the people in the world are blind and only few here can see insightfully. Just as
only few birds can escape from a net, only a few can go to heaven (Deva planes) (the Nibbana).
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175/ [Hom}'dpöyax ,EÅd? tmumao ,EÅd £'¨d,m/

eD,EÅd "D&m avmurSm? aZwGm rm&H o0g[deð/
175/ [oFmwdkYonf aerif;vrf;aMumif; aumif;uifc&D;ü oGm;ukef\? wefcdk;½SifwdkY

onf aumif;uifü oGm;ukef\? ynm½SdwdkYonf ppfonfAdkvfygESifhwuGaom rm&frif;udk
atmifí avmurS xGufajrmufukef\/
175. Swans go along the path of the sun. Persons with miraculous power travel through space.
The wise are led out of the world, having conquered bedevilments of Mara and his armies.
176/ {uH "r®H twDwó? rkom0g'dó ZEÅKaem/

0dwdPÖy&avmuó? ew¬d ygyH tum&d,H/
176/ opömw&m;wpfckudkvGefí rkom;pum;udkqdkavh½Sdaom aemifb0twGuf qifjcifpOf;

pm;jcif; tvsif;r½Sdaomoltm; rjyKEkdifrnfh raumif;rItukodkvf rnfonfr½Sd/
176. One who usually breaks his own precepts, who speaks falsehood, who has turned the back
on the world beyond, will not refrain from any misdeeds.
177/ e a0 u'&d,m a'0avmuH 0ZEÅd? Amvm [a0 eyÜoHoEÅd 'geH/

"Da&m p 'geH tEkarm'rmaem? awae0 aom a[mwd okcD y&w¬/
177/ ap;eJ0efwdkow
l dkYonf ewfjynfodkYra&mufEkdifMuukef? vlrdkufwdkYonf tvSL'geudk
rcsD;rGrf;Muukef? ynm½Sdonfom tvSL'geudk 0rf;ajrmufEkdif\? xdk 0rf;ajrmufrIaMumifh
omvQif xdkynm½Sdonf wrvGefb0ü csrf;om&\/
177. The misers do not go to heaven (Deva plane). The foolish do not applaud giving charity, but
the noble find joy in giving; hence indeed, it becomes blessed in higher worlds.
178/ yxAsm {u&aZÆe? o*¾ó *raee 0g/

oAÁavmum"dyapöe? aomwmywådzvH 0&H/
178/ ajrwjyifvHk;ü {u&mZfrif;jzpf&onfxuf vnf;aumif;? ewfjynf jA[®mhjynfodkY

a&muf&onfxuf vnf;aumif;? wpfavmuvHk;udk tpdk;&onfxuf vnf;aumif;
aomwmyefjzpf&jcif;onf jrwf\/
178. It is better to be the Fruit of the Stream Attainment (Sotapatti-magga), the initial stage of
Buddhist realization that leads to Nibbana, than sole sovereignty over the earth, or the journey to
heaven, than the lordship supreme over the worlds.
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14-Ak'¨0*¾
Chapter
179/ ,ó ZdwH em0ZD,wd? ZdwH ,ó aem},mwd aumpd avmau/

wH Ak'¨reEÅa*gp&H? ty'H aue ya'e aeóx/
180/ ,ó ZmvdeD 0dowådum? wPSm ew¬d uk[dOöd aewa0/
wH Ak'¨reEÅa*gp&H? ty'H aue ya'e aeóx/
179/ tMuifjrwfpGmbk&m;onf atmiftyfjyD;aom udavomudk wpfzefatmifzG,frvdk?

avmuü tMuifjrwfpGmbk&m;\ atmifjyD;aom udavomaemufodkY udavomwpfpHkwpfck
rQ tpOfrvdkufawmhacs? tydkif;tjcm;r½Sd usufpm;Ekdifonfh oAÁnKwÓPf½Sdawmfrlaom
&m*paom c&D;vrf;aMumif;r½Sdaom xdkjrwfpGmbk&m;udk tb,fc&D;vrf;aMumif;jzifh oifwdkY
ac:aqmif EkdifukeftHhenf;/
180/ tMuifjrwfpGmbk&m;tm; wpfpHkwpfckaom avmuodkY ac:aqmif&ef ydkufuGefyrm
uyfjidwwfaom wPSmonfr½Sd? tydkif;tjcm;r½Sd usufpm;Ekdifonfh oAÁnKwÓPf ½Sdawmf
rlaom &m*paom c&D;vrf;aMumif;r½Sdaom xdkjrwfpGmbk&m;udk tb,fc&D;vrf;aMumif;
jzifh oifwdkY ac:aqmifEkdifukeftHhenf;/
179. Buddha, the enlightened one, who already eradicated all mental defilements, has done what
has to be done, whose victory cannot be turned into defeat, and whom no one can conquer?
180. Buddha, the enlightened one, who has no more net-like craving and clinging that cannot
lead him whosesoever, whose range is limitless and pathless, by what path will you lead?
181/ a, psmeyokwm "D&m? aeu©r®Lyoar &wm/

a'0gyd awoH yd[,EÅd? orÁK'¨geH owDrwH/
181/ tMuifynm½SdwdkYonf orxpsmefü avhusuftm;xkwfukef\? umrrSxGufajrmuf

rI udavomjidrf;rIü arGYavsmfukef\? opömav;yg;w&m;udk aumif;pGmodukefaom vGefuJ
aom owd½Sdukefaom xdkynm½SdwdkYtm; ewfjA[®mwdkYonfvnf; cspfjrwfEkd;Muukef\/
181. The wise ones who are intent on meditating delight (samata-meditation) in the calm of
going out from all mental defilements. They, who are perfectly awakened, deeply inspired in
mindfulness and who know well the Four Noble Truth, are delighted even by gods.
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182/ udapäm rEkóy#dvmabm? udpäH rpöme ZD0dwH/

udpäH o'¨r®ó0eH? udapäm Ak'¨gerkyÜga'g/
182/ vltjzpfudk &jcif;onf cJ,Of;\? owå0gwdkY\ touf½Sifjcif;onf cJ,Of;\?

olawmfaumif;w&m;udk Mum;em&jcif;onf cJ,Of;\? bk&m;&SifwdkY yGifhxGef;ay: aygufvm
&jcif;onf cJ,Of;\/
182. It is difficult to get to be born as a man; it is also difficult to be the life of mortals, difficult
is the hearing of the Dhamma, the rare event is the arising of a Buddha.
183/ oAÁygyó tu&PH? ukovó OyorÜ'g/

opdwåy&da,m'yeH? {wH Ak'¨ge omoeH/
184/ cEÅD y&rH wayg wdwdu©m? edAÁmeH y&rH 0'EÅd Ak'¨g/
e [d yAÁZdawm y½lyCmwD? e oraPm a[mwd y&H 0da[X,aEÅm/
185/ tEly0ga'g tElyCmawm? ygwdarmau© p oH0a&m/
rwånKwm p bwåo®ð? yEÅOö o,emoeH/
t"dpdawå p tma,ma*g? {wH Ak'¨ge omoeH/
183/ raumif;rI[lorQudk rjyK&m? ukodkvfESifh jynfhpHkap&m\? rdrdpw

d fudkjzLpifap&m\?
þonfum; bk&m;½SifwdkY\ tqHk;trawmfaywnf;/
184/ wdwdu©m[k trnf&aom onf;cHrI cEDÅonf jrwfaomtusifhwnf;? edAÁmefudk
tvGefjrwf\[k bk&m;½SifwdkY a[mawmfrlukef\? &[ef;[lonf olwpfyg;udk rn§Of;qJ
&m? olwpfyg;udk n§O;f qJaomolonf &[ef;r[kwf/
185/ olwpfyg;udk ruJh&JUrpGyfpGJ&m rn§Of;qJ&m? ygwdarmu©oH0&oDvudk apmifha½Smuf
&m\/ pm;zG,fü twdkif;t½Snu
f dk od&m\? qdwfjidrfaomausmif; tdyf&mae&modkY uyf
a&mufaexdkif&m\? ormywf½Spfyg;[laom t"dpdwo
å du©mudk yGm;rsm;tm;xkwf&m\? þ
onfum; bk&m;½SifwdkY\ tqHk;trawmfaywnf;/
183. To refrain from doing what is evil, to cultivate all virtuous actions, to purify one's own
heart, these are the teachings of the enlightened Buddhas.
184. Forbearing patience is the highest sacrifice. The awakened Buddhas say Nibbana is
supreme. If one hurts another, he is not a hermit; the one who offends another is not an ascetic.
185. Not to find faults, not to hurt, to restrain under the precepts of Patimokkha (Fundamental
Moral Precepts), to be moderate in food, the solitude of one's place and one's bed, and to practice
the highest consciousness; these are the teachings of Awakened Buddhas.
186/ e u[myP0aóe? wdwåd umarok 0dZÆwd/

tyÜóm'g 'kcg umrm? £wd 0dnm, y@dawm/
187/ tyd 'daAÁok umarok? &wð aom em"d*päwd/
wPSu©,&awm a[mwd? or®morÁK'öm0aum/
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186-187/ tojymrdk; ½GmoGef;ay;ojzifhvnf; umrwdkYü a&mifh&Jwif;wdrfrIr½Sd? umr

wdkYonf om,mbG,foabmr½Sdukef? qif;&Jukef\[kodí jrwfpGmbk&m;\ wynfhjzpfaom
ynm½Sdonf ewfüjzpfaom umrwdkYüaomfvnf; rarGYavsmf? wPSmukef&m edAÁmefüom
arGYavsmfawmh\/
186-187. No contentment is found among sensual pleasures even with a shower of money.
Craving, desires and pleasures will come to an end in pain. Knowing this, the wise one has no
delight even in heavenly sensual pleasures. The disciple of Buddha finds delight in the ending of
all craving.
188/ A[Hk a0 o&PH ,EÅd? yAÁwmed 0emed p/

tm&mr½ku©apwsmed? rEkóm b,wZÆdwm/
189/ aewH acg o&PH acrH? aewH o&PrkwårH/
aewH o&Prm*r®? oAÁ'ku©m yrkpöwd/
190/ a,m p Ak'Öö "r®Oö? oHCOö o&PH *awm/
pwåm&d t&d,opömed? or®yÜnm, yówd/
191/ 'ku©H 'ku©orkyÜg'H? 'ku©ó p twduúr/
t&d,H p|*ØuH r*¾H? 'ku©Lyor*grdeH/
192/ {wH acg o&PH acrH? {wH o&PrkwårH/
{wH o&Prm*r®? oAÁ'ku©m yrkpöwd/
188/ aMumuf½GYHxdwfvefYukefaom rsm;pGmaomvlwdkYonf awmifwdkYudkvnf;aumif;? awm

wdkYudkvnf;aumif;? t&HwdkYudkvnf;aumif;? txdu& opfyifpaom udk;uG,f&mwdkYudk
vnf;aumif; udk;uG,fMuukef\/
189/ þawmçawmifçt&H txdu&opfyifpaom udk;uG,f&m [lorQudk udk;uG,fjcif;
onf ab;uif;aom udk;uG,fjcif;r[kwf? jrwfaomudk;uG,fjcif;r[kwf? þudk;uG,f&m
[lorQudk udk;uG,fqnf;uyfjcif;aMumifh 'ku©cyfodrf;rS rvGwfajrmufEkdif/
190-191/ tMuifolonf jrwfpGmbk&m;udk vnf;aumif;? w&m;awmfudkvnf;aumif;?
oHCmawmfudk vnf;aumif; udk;uG,fqnf;uyf\? xdkolonf qif;&JtrSef ]'ku©opöm}?
qif;&Jjcif;\ taMumif;&if;trSef ]ork',opöm}? qif;&JrS vGwfajrmuf&mtrSef ]eda&m"
opöm}? qif;&Jjidrf;&m edAÁmefodkYa&mufaMumif;trSef ]t*Fg½Spfyg;½Sdaom jrwfaom]r*¾opöm}
[laom t&d,opömav;yg;wdkYudk aumif;pGm r*fynmjzifh jrifEkdif\/
192/ þ&wemoHk;yg;udk udk;uG,fqnf;uyfjcif;onf ab;r½Sdaom udk;uG,fqnf;uyf
jcif; rnf\? jrwfaom udk;uG,fqnf;uyfjcif;rnf\? þ&wemoHk;yg;udk udk;uG,fjcif;
aMumifh 'ku©cyfodrf;rS vGwfajrmuf\/
188. Persons who are threatened by fear go to mountains and to forests, sacred trees and shrines
for refuge.
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189. But that is not a safe refuge, that is not the ultimate refuge. Having come to this refuge, one
is not free of all miseries and troubles.
190-191. But one who takes refuge in Buddha, in his teaching (Dhamma) and his community of
monks (Sangha), sees the four Noble Truths with accurate insight: Suffering, the Cause of
Suffering, and the overcoming of Suffering, and the Noble Eightfold Path that leads to Cessation
of Suffering.
192. Taking refuge in three jewels: Buddha, Dhamma (his teaching) and Sangha (his follower
community) is a harmless refuge that is the best and having come to that refuge, one is free from
all sufferings.
193/ 'kv’abm yk&domZanm? e aom oAÁw¬ Zm,wd/

,w¬ aom Zm,wd "Da&m? wH ukvH okcar"wd/
193/ a,musfm;tmZmenfyk*¾KdvfrsKd;onf jzpfxGef;ay:aygufEkdifcJ\? xdka,musfm;tmZmenf

yk*¾KdvfrsKd;onf cyfodr;f aomt&yfa'o? cyfodrf;aomtrsKd;tEG,fwdkYü rjzpfxGef;Ekdif? ynm
½Sdaom tmZmenfyk*¾KdvfrsKd;onf tMuiftrsKd;tEG,füjzpf\? xdktrsKd;tEG,fonf csrf;om
jcif;odkYa&muf\/
193. A man of nobility is not easy to find, a Buddha, who is awake is not born in everywhere.
That family prospers in happiness where that wise person is born.
194/ okacg Ak'¨gerkyÜga'g? okcg o'¨r®a'oem/

okcg oHCó omr*¾D? or*¾geH wayg okacg/
194/ bk&m;½SifwdkY yGifhxGef;ay:aygufvmjcif;onf csrf;omjcif;\ taMumif;jzpf\?

olawmfaumif;w&m;udk a[mMum;awmfrljcif;onf csrf;omjcif;\taMumif;jzpf\? oHCm
\nDnGwfjcif;onf csrf;omjcif;\taMumif;jzpf\? pdwf"mwfnDnGwfolwdkY\ tusifh
onf csrf;omjcif;\taMumif;jzpf\/
194. Joyful is the birth of Buddha, joyful is the teaching of the Noble Doctrine, Dhamma, joyful
is the unity of his followers (Sangha), joyful is the life of those who live in harmony.
195/ ylZm&a[ ylZ,awm? Aka'¨,'d 0 om0au/

yyOöorwduúaEÅ? wdPÖaomuy&d'á0g/
196/ aw wm'dao ylZ,awm? edAÁKaw tukawmba,/
e ouúm yknH ocFgwHk? £arwåryd auepd/
195-196/ ylaZmfxdkufukefaom wPSmçrmeç'd|d[laom oHo&me,fcsJYw&m;wdkYudk vGef

ajrmufjyD;ukefaom pd;k &drfylaqG;idkaMuG;jcif;udk vGwfajrmufjyD;ukefaom udavomjidrf;at;
jyD;ukefaom wpfpHkwpfck ab;&efr½Sdukefaom bk&m;½SifwdkYudv
k nf;aumif;? jrwfpGmbk&m;\
wynfhwdkYudkvnf;aumif; ylaZmfaomol\aumif;rIudk þaumif;rIonf þrQ½Sd\[k wpfpHk
wpfa,mufaomolonfvnf; a&wGufjcif;iSg rwwfaumif;/
-52-
195-196. Of one worshipping those worthy of worship, a Buddha or his disciples who have left
behind all craving and mental defilements and have crossed over sorrow, who, free from all
fears; no one can measure the extent of the merit and the virtue of one worshipping them.
15-okc0*¾
Chapter
197/ okokcH 0w ZD0gr? a0&daeok ta0&daem/

a0&daeok rEkaóok? 0d[&mr ta0&daem/
198/ okokcH 0w ZD0gr? tmwka&ok temwk&m/
tmwka&ok rEkaóok? 0d[&mr temwk&m/
199/ okokcH 0w ZD0gr? Oókauok tEkókum/
Oókauok rEkaóok? 0d[&mr tEkókum/
197/ &efjyKwwfolwdkYtv,fü &efrjyKMuukefbJ tvGefcsrf;ompGm igwdkY toufarG;

EkdifMuukef\? &efjyKaomolwdkYtv,fü &efr½Sdukeb
f J igwdkYaeEkdifMuukef\/
198/ udavomtESdyfpufcH&aom olwdkYtv,fü udavomtESdyfpuf rcH&ukefbJ tvGef
csrf;ompGm igwdkY toufarG;EkdifMuukef\? udavom tESdyftpufcH&aom olwdkYtv,f
ü udavomtESdyftpufrcH&ukefbJ igwdkYaeEkdifMuukef\/
199/ umr*kPfudk aMumifhMupdkufukefaomolwdkYtv,fü umr*kPfudk aMumifhMurpdkuf
MuukefbJ tvGefcsrf;ompGm igwdkYtoufarG;EkdifMuukef\? umr*kPfudk aMumifhMupdkuf
ukefaom vlwdkYtv,fü umr*kPfudkaMumifhMurpdkufMuukefbJ igwdkYaeEkdifMuukef\/
197. Let us live in joy, in love among those who hate us. Among men who hate us, let us live
free from hatred.
198. Let us live in joy, in love among those who are suffering. Among men who suffer from
craving, let us live with wisdom.
199. Let us live in joy, in peace among those who struggle with greed. Among men who
struggle, let us live in peace.
200/ okokcH 0w ZD0gr? a,oH aem ew¬d udOöeH/

yDwdbu©m b0dómr? a'0g tmbó&m ,xm/
-53-
200/ pdk;&drfaMumifhMuzG,f&m wpfpHkwpfckrQr½SdbJ tvGefcsrf;ompGm igwdkY toufarG;Ekdif

Muukef\? tmbó&mjA[®mwdkYuJhodkY ESpfouf0rf;ajrmufrI yDwdwnf;[laomtpmudk
tm;xm;í aeMuukeftHh/
200. We live most happily; there is nothing at all our own. We shall be like Arbathaya Brahmas
(Radiant Devas) feeding on joy.
201/ Z,H a0&H yo0wd? 'ku©H aowd y&mZdawm/

OyoaEÅm okcH aowd? [dwGm Z,y&mZ,H/
201/ tEkdif&olonf &efudkyGg;ap\? ½IH;aomolonf qif;&JpGmae&\? udavomjidrf;jyD;

aomolonf tEdkift½IH;udkpGefYí csrf;ompGmae&\/
201. Winning brings hatred, defeated lives in miserable condition. The one who has given up
both victory and defeat stays in comfort.
202/ ew¬d &m*oarm t*¾d? ew¬d a'gooarm uvd/

ew¬d cEörm 'ku©m? ew¬d oEÅdy&H okcH/
202/ &m*ESifhwlaom rD;r½Sd? a'goESifhwlaom tjypfr½Sd? cE¨mESifhwlaom qif;&J]'ku©}r½Sd?

edAÁmefESifhwlaom csrf;omr½Sd/
202. There is no fire like passion, there is no crime like anger, there is no suffering like the
aggregate (of mind and body), and there is no peace higher than Nibbana.
203/ ZdCpämy&rm a&m*g? ocFg&y&rm 'kcg/

{wH ÚwGm ,xmblwH? edAÁmeH y&rH okcH/
203/ qmavmifrGwfodyfjcif;onf tvGefuJqHk; tema&m*grnf\? cE¨mig;yg; ocFg&

w&m;wdkYonf tvGefuJqHk; qif;&Jrnfukef\? edAÁmefonf tvGefuJqkH; csrf;omwnf;?
ynm½Sdonf þodkY [kwfwdkif;rSefpGmodí edAÁmefcsrf;omudk rsufarSmufjyK\/
203. Hunger is the most severe illness; five aggregates of the Sankharas are the greatest miseries.
If one knows this truly, Nibbana is the greatest joy.
204/ tma&m*sy&rm vmbm? oEÅK|dy&rH "eH/

0dómoy&rm Ówd? edAÁmeH y&rH okcH/
-54-
204/ tema&m*guif;jcif;onf tvGefuJqHk; vmbfwnf;? a&mifh&JrIonf tvGefuJqHk;Opöm

wnf;? cspfuRrf;0ifolonf tvGefuJqHk;aqGrsKd;wnf;? edAÁmefonftvGefuq
J Hk;csrf;omwnf;/
204. Health is the greatest blessing. Contentment is the highest wealth. The trustworthy friend is
the best kinsman. Nibbana is the greatest bliss.
205/ y0da0u&oH ydwGm? &oH Oyoró p/

ed'á&m a[mwd edyÜgayg? "r®yDwd&oH yd0H/
205/ w&m;[laom ESpfodrfhrI yDwdt&omudk aomuf&olonf qdwfjidrf&mü&aom w&m;

t&omudkvnf;aumif;? udavomtylNidrf;&m edAÁmef\ t&omudkvnf;aumif; aomuf
&aomaMumifh ylyefrIuif;\? raumif;rIrSvnf;uif;\/
205. Having tasted the flavor of Dhamma in seclusion and the flavor of peace in tranquility, one
is without distress, free from the bad, drinking the flavor of the joys of Nibbana.
206/ om[k 'óer&d,meH? oEéd0gaom o'g okacg/

t'óaee AmvmeH? edpöar0 okcD od,m/
207/ Amvo*Fwpm&D [d? 'DCr'¨ge aompwd/
'kau©m Amav[d oH0gaom? trdawåae0 oAÁ'g/
"Da&m p okcoH0gaom? ÓwDeH0 orm*arm/
208/ wo®m [d- "D&Oö ynOö A[kókwOö? a"m&,SoDvH 0w0EÅr&d,H/
wH wm'doH oyÜK&doH okar"H? baZx eu©wåyxH0 pE´drm/
206/ olawmfaumif;wdkYudk awGYjrif&jcif;onfaumif;\? olawmfaumif;wdkYESifh aygif;azmf

&jcif;onf tcgcyfodrf;csrf;om\? vlrdkufwdkYudk rawGYrjrif&jcif;onf tjrJyifcsrf;om\/
207/ olrdkufESifhaygif;azmfí vSnfhvnfaomolonf umvMumjrifhpGm pdk;&drf&\? vlrdkuf
wdkYESifh twlae&jcif;onf &efolESifh twlae&ouJo
h dkY tcgcyfodrf; qif;&J&\? ynm½Sd
ESifh twlwuGae&jcif;onf aqGrsKd;wdkYESifh twlwuG aexdkif&ouJhodkY csrf;om\/
208/ xdkYaMumifhomvQif wnfMunfvnf;wnfMunfaom ynmvnf;½Sdaom tMum;tjrif
vnf;rsm;aom r*fzdkvf[laom 0efudkvnf; aqmifavh½Sdaom oDvç "kwifç jzLpifaom
tusifhvnf;½Sdaom jrwfaom xdkodkYoabm½Sdaom ynm½Sdolawmfaumif;udk vrif;onf
eu©wfwdkY oGm;&mvrf;c&D;udk csOf;uyfouJhodkY rSD0Jqnf;uyf&m\/
206. It is good to see the noble and association with them will make one happy. One who never
sees silly persons will be at ease forever.
207. One accompanying with silly persons has a long journey of troubled state of mind, because
being with a fool is as painful as to be with an enemy; but the joy of being with the wise is like
the joy staying together with relatives.
208. Therefore one should follow the wise that is constant, intelligent, awake to the inner light,
the learned, the much enduring, the dutiful, the noble; with such a one as this, one would
associate like the moon follows the path of stars.
-55-
16-yd,0*¾
Chapter
209/ ta,ma* ,kOÆ}rwåmeH? a,m*o®dOö ta,mZ,H/

tw¬H [dwGm yd,*¾g[D? yda[w}wåmEka,m*deH/
210/ rm yda,[d orm*Údä? tyÜda,[d uk'gpeH/
yd,meH t'óeH 'ku©H? tyÜd,meOö 'óeH/
211/ wo®m yd,H e u,d&mx? yd,myga,m [d ygyaum/
*E¦m awoH e 0dZÆEÅd? a,oH ew¬d yd,myÜd,H/
209/ rdrdudk,fudk tm;rxkwfoifh&mü tm;xkwfvsuf tm;xkwfoifh&mü tm;rxkwfbJ

tusKd;pD;yGm;udk pGefYvTwfí cspfzG,ftm½kH umr*kPfudk pGJvrf;olonf udk,fwdkiftm;xkwf
olwdkY\ tusKd;pD;yGm;udk ig&rlum; aumif;avpG[k vdkvm;awmifhw\/
210/ cspfaomolwdkYESifhvnf; raygif;azmfvifh? rkef;aomolwdkYESifv
h nf; wpfcgwpf&HrQ
raygif;azmfygvifh? cspfaomolwdkYudkvnf; rjrif&jcif;onf qif;&J\? rkef;aomolwdkYudk
jrif&jcif;onfvnf; qif;&J\/
211/ xdkYaMumifh vludkjzpfap ypönf;Opömudkjzpfap cspfcifpJGvrf;jcif;udk rjyK&m? cspfcif
pGJvrf;zG,f&mwdkYESihf auGuGif;&jcif;onf raumif;onfomwnf;? cspfjcif;rkef;jcif; r½Sdaom
olwdkYtm; taESmiftzJGY]*E¦}wdkY r½SdMuukef/
209. One who does what should not be done and fails to make efforts on virtuous deeds, who
forgets the true aim of life and sinks into sensual desires – will one day envy the person who
makes efforts in high contemplation.
210. Do not be in together with loved ones, also not get acquainted with unpleasant; not to see
loved ones is pain, so also it is pain to see unpleasant.
211. Therefore do not make endearment, for separation from the dear is painful. Those who hold
nothing dear and hate nothing has no fetters.
212/ yd,awm Zm,wD aomaum? yd,awm Zm,wD b,H/

yd,awm 0dyÜrkwåó? ew¬d aomaum ukawm b,H/
212/ cspfcifrIaMumifh pdk;&drfrIjzpf&\? cspfcifrIaMumifh aMumuf½GHYrI jzpf&\? cspfcifrIrS

uif;vGwfaomoltm; tb,frSm pdk;&drfrI aMumuf½GHYrI ½SdawmhthHenf;/
212. From pleasure comes sorrow, from pleasure comes fear; one who is free from endearment,
there is no fear and sorrow.
-56-
213/ ayrawm Zm,wD aomaum? ayrawm Zm,wD b,H/

ayrawm 0dyÜrkwåó? ew¬d aomaum ukawm b,H/
213/ jrwfEkd;rIaMumifh pdk;&drfrIjzpf&\? jrwfEkd;rIaMumifh aMumuf½GHYrI jzpf&\? jrwfEkd;rIrS

uif;vGwfaomoltm; tb,frSm pdk;&drfrI aMumuf½GHYrI ½SdawmhthHenf;/
213. From affection comes sorrow, from affection comes fear; one who is free from affection,
there is no fear and sorrow.
214/ &wd,m Zm,wD aomaum? &wd,m Zm,wD b,H/

&wd,m 0dyÜrkwåó? ew¬d aomaum ukawm b,H/
214/ arGYavsmfrIaMumifh pdk;&drfrIjzpf&\? arGYavsmfrIaMumifh aMumuf½GHYrIjzpf&\? arGYavsmf

rIrS uif;vGwfaomoltm; tb,frSm pdk;&drfrI aMumuf½GHYrI ½SdawmhthHenf;/
214. From enjoyment comes sorrow, from enjoyment comes fear; one who is free from
enjoyment, there is no fear and sorrow.
215/ umrawm Zm,wD aomaum? umrawm Zm,wD b,H/

umrawm 0dyÜrkwåó? ew¬d aomaum ukawm b,H/
215/ umraMumifh pdk;&drfrIjzpf&\? umraMumifh aMumuf½GHYrIjzpf&\? umrrSuif;vGwfaom

oltm; tb,frSm pdk;&drfrI aMumuf½GHYrI ½SdawmhthHenf;/
215. From sensual desire comes sorrow, from sensual desire comes fear; one who is free from
sensual desire, there is no fear and sorrow.
216/ wPSm, Zm,wD aomaum? wPSm, Zm,wD b,H/

wPSm, 0dyÜrkwåó? ew¬d aomaum ukawm b,H/
216/ wPSmaMumifh pdk;&drfrIjzpf&\? wPSmaMumifh aMumuf½GHYrIjzpf&\? wPSmrSuif;vGwf

aomoltm; tb,frSm pdk;&drfrI aMumuf½GHYrI ½SdawmhthHenf;/
216. From craving comes sorrow, from craving comes fear; one is free from craving, there is no
fear and sorrow.
217/ oDv'óeorÜEéH? "r®|H opöa0'deH/

twåaem ur® ukAÁmeH? wH Zaem uk½kaw yd,H/
-57-
217/ oDvESifhvnf;jynfhpHk ÓPftjrifESiv

fh nf;jynfhpHkí w&m;üwnfum trSefw&m;udk
vnf;odwwfaom rdrdjyKzG,ftrIudpöudkvnf;jyKwwfoludk vltaygif;onfcspfjrwfEkd;\/
217. The one who has virtue and vision, who follows Dhamma, who realizes truth, and fulfills
the work to be done – the world loves that person.
218/ qE´Zmawm teu©maw? reom p zka#m od,m/

umarok p tyÜ#dA'¨pdawåm? ]]O'¨Haomawm}}wd 0kpöwd/
218/ edAÁmefudk tm;MuD;pGm vdkvm;onfjzpfí pdwfjzifhawGYxdum umrbHw

k dkYüuyfjidpdwf
r½Sdoludk txuf tued|mbHkodkY tpOftwdkif; oGm;rnfhol[k qdktyf\/
218. One who is eagerly longing for the infinite Nibbana, and who is free from sensuous
attachments, is the kind of person who goes upstream, for against the current of passions and
worldly life he is bound for the joy of infinite.
219/ pd&yÜ0goð yk&doH? 'l&awm aomw¬drm*wH/

Ówdrdwåm ok[ZÆm p? tbdeEÉÅd tm*wH/
220/ wax0 uwyknrÜd? to®m avmum y&H *wH/
yknmed y#d*PSEÅd? yd,H ÓwD0 tm*wH/
219/ MumjrifhpGmuGJuGmí &yfa0;rS csrf;ompGm jyefa&mufvmoludkjrifí aqGrsKd;rdwfaqG

cspfuRrf;0ifolwdkYonf jyefvmNyD[k ESpfouf0rf;ajrmufukef\/
220/ xkdenf;wlpGmvQif þypöKyÜefb0rS wrvGefb0odkYoGm;aom jyKjyD;aomaumif;rI
½Sdoludkvnf; aqGrsKdk;wdkYonf jyefa&mufvmaomcspfoludk MudKqdkMuouJhodkY aumif;rIwdkY
onf MudKqdkMuukef\/
219. Like a person who has long been far away is welcomed by relatives and friends happily on
his arrival.
220. In the same way the good deeds he has done in this life will receive him in his next life as
relatives receive a dear one on his return.
-
-58-
17-aum"0*¾
Chapter
221/ aum"H Za[ 0dyÜZa[,s rmeH? oHa,mZeH oAÁrwduúar,s/

wH emr½lyo®droZÆrmeH? tudOöeH emEkywEÅd 'ku©m/
221/ trsuf]a'go}udkpGefY&m\? rmeudk y,f&m\? oHa,mZOfrSeforQudk ausmfvGef&m\?

emrf½kyfü rNidwG,f raMumifhMuolxHodkY qif;&J'ku©wdkYonf rusa&mufukef/
221. Put away anger, abandon pride and overcome bondage. Whoever clings not to the
constituents of existence (Nama-rupa, mind and matter) and to nothing whatsoever, sufferings
never befall him.
222/ a,m a0 OyÜwdwH aum"H? &xH bEÅH0 0g&a,/

wr[H om&xð jALrd? &o®d*¾ga[m £wa&m Zaem/
222/ vdr®maom&xm;xdef;onf vsifjrefpGmajy;oGm;aom&xm;udk vrf;rvGJatmif apmifh

a½SmufEkdifouJhodkY jzpfay:vmaom trsuf]a'go}udk pifppf wm;jrpfEkdifoludk ]vdr®maom
&xm;xdef;}[líigqdk\? þrSwpfyg; jyuawh&xm;xdef;onf &xm;MudK;udkifomrnf\/
222. One who controls rising anger as a chariot controls his carriage at full speed not going off
the track, that one I call a true charioteer, others merely rein-holders.
223/ tauúma"e Zdae aum"H? tom"Hk om"kem Zdae/

Zdae u'&d,H 'gaee? oapöem}vdu0g'deH/
223/ trsufxGufaomoludk arwåmw&m;jzifhatmif&m\? raumif;aom oabm½Sdoludk

aumif;aomoabmjzifh atmif&m\? ESajrm0efwdkaomoludk ay;urf;jcif;jzifh atmif&m\?
r[kwfrrSef ajymoludk t[kwftrSef ajymqdkjcif;jzifh atmif&m\/
223. One would conquer anger by loving-kindness, one would conquer evil by good, one would
conquer the mean by generosity, and one would conquer the man who speaks lies by truth.
224/ opöH baP e ukaZÑ,s? 'ZÆm tyÜrÜd ,mpdawm/

{aw[d wD[d Xmae[d? *apä a'0ge oEÅdau/
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224/ rSefaompum;udk ajymqdk&m\? trsufrxGuf&m? awmif;vmonf½Sdaomf tenf;i,f

rQudkaomfvnf; ay;vSL&m\? þtaMumif;oHk;yg;wdkYjzifh ewfjynfodkYa&muf&\/
224. Let one tell the truth, let one not be angry, when asked, let one give, even be it a little. By
these three factors, one would attain the world of gods (Deva).
225/ t[ðoum a, rkea,m? edpöH uma,e oH0kwm/

aw ,EÅd tpöKwH XmeH? ,w¬ *EÉm e aompa&/
225/ olwpfyg;wdkYudk rn§Of;qJwwf? um,'Gg&ponfwdkYjzifh tjrJapmifhpnf;wwfukefaom

&[EÅmyk*¾KdvfwdkYonf pdk;&drfjcif;uif;&m aojcif;uif;&mjzpfaom edAÁmeft&yfodkYa&mufMu&
ukef\/
225. The Arahants who do no harm to others, who are always in control of the body, go to the
immortal Nibbana, where once gone they sorrow no more.
226/ o'g Zm*&rmemeH? ta[m&wåmEkodu©deH/

edAÁmeH t"drkwåmeH? tw¬H *päEÅd tmo0g/
226/ tcgcyfodrf; Ekd;Mum;x<uukefonfjzpfí aeYnOhfywfvHk; odu©moH;k yg;udk usifhMu

ukefvsuf edAÁmefodkYpdwn
f GwfMuolwdkYtm; tmoa0gw&m;wdkY csKyfjidrf;uG,faysmufMuukef\/
226. Those who are ever alert and watchful, who practice three discourses day and night with the
intent upon Nibbana, their evil passions will come to an end.
227/ ayg&mParwH twkv? aewH tZÆwemrd0/

edEÉÅd wkPSdrmoDeH? edEÉÅd A[kbmPdeH/
rdwbmPdrÜd edEÉÅd? ew¬d avmau tedE´dawm/
228/ e pm[k e p b0dówd? e apw&[d 0dZÆwd/
{uEÅH edE´dawm aygaom? {uEÅH 0g yoHodawm/
229/ ,H ap 0dnL yoHoEÅd? tEk0dpö oka0 oka0/
tpäd'´0kwåð ar"m0ð? ynmoDvorm[dwH/
230/ edu©H ZarÁme'aó0? aum wH edE´dwkr&[wd/
a'0gyd eH yoHoEÅd? jA[®Kemyd yoHodawm/
227/ tdktwkv þuJh&Jhjcif;onf a½S;½kd;pOfvmaywnf;? þuJh&Jhjcif;onf ,ckrSjzpf

onfr[kwf? qdwfqdwfaeoludkvnf; uJh&Ju
h kef\? rsm;pGmajyma[maomoludkvnf; uJh&Jh
ukef\? EIdif;csdefí ajymaomoludkvnf; uJ&
h Jhukef\? avmuü tuJh&JhvGwfaomol
rnfonf r½Sday/
-60-
228/ vHk;0tuJh&JhcH&ol vHk;0tcsD;rGrf;cH&olrnfonf a½S;uvnf;r½SdcJhpzl;? aemiftcgvnf;

½Sdvdrfhrnfr[kwf? ,cktcgüvnf;r½Sd/
229-230/ rusKd;rjywfaom tusifh½Sdaom azmufcJGEkdifaomynm½Sdaom ynm*kPf oDv
*kPf orm"d*kPf½Sdaomoludk ynm½SdolwdkYonf [kwfrSefpGmodí aeYwdkif;aeYwdkif; csD;rGrf;
cJhygrl ZrÁL&mZfa½Tpifedu©ESifh wloludk tb,folonf uJh&JhEdkifygtHhenf;? xdkoludk ewfwdkY
onfvnf; csD;rGrf;ukef\? jA[®mrif;onfvnf;csD;rGrf;\/
227. It is an old saying, O Atula – not a new one, people find fault who stays silently, they find
fault with one speaking much, and even with one who speaks moderately do they find fault.
There is no one in this world who can escape not faulted.
228. There never was, there never will be, nor is there now, a man who is always blamed, or a
man who is always praised.
229-230. But who would dare to blame the man whom the wise praise day after day, whose life
is pure and full of light, in whom there is virtue and wisdom, who is pure as a pure coin of gold?
Even the gods praise the man, even Brahma praises him.
231/ um,yÜaumyH &au©,s? uma,e oH0kawm od,m/

um,'kpö&dwH [dwGm? uma,e okp&dwH pa&/
232/ 0pDyaumyH &au©,s? 0gpm, oH0kawm od,m/
0pD'kpö&dwH [dwGm? 0gpm, okp&dwH pa&/
233/ raemyaumyH &au©,s? reom oH0kawm od,m/
raem'kpö&dwH [dwGm? reom okp&dwH pa&/
234/ uma,e oH0kwm "D&m? taxm 0gpm, oH0kwm/
reom oH0kwm "D&m? aw a0 oky&doH0kwm/
231/ udk,ftrlt&m ysufpD;rI um,'kp½kdufoHk;yg;udk apmifha½Smuf&m\ um,'Gg&jzifh

'kp½kduf0ifa&mufvmrIudk wm;jrpfydwfyif&m\? um,'kp½kdufudky,fpGefYí um,okp½kduf
udk usifh&m\/
232/ EIwftrlt&mysufpD;rI 0pD'kp½kdufav;yg;udk apmifha½Smuf&m\? 0pD'Gg&jzifh 'kp½kduf
0ifa&mufvmrIudk wm;jrpfydwfyif&m\? 0pD'kp½kdufudky,fpe
G fYí 0pDokp½kdufudkusifh&m\/
233/ pdwftrlt&mysufpD;rI raem'kp½kdufoHk;yg;udk apmifha½Smuf&m\? raem'Gg&jzifh 'kp½kduf
0ifa&mufvmrIudk wm;jrpfydwfyif&m\? raem'kp½kdufudk y,fpGefYí raemokp½kdufudk usifh
&m\/
234/ ynm½Sdonf udk,fjzifh0ifa&mufvmaom 'kp½kduf? EIwfjzifh0ifa&mufvmaom 'kp½kduf?
pdwfjzifh0ifa&mufvmaom 'kp½kdufwdkYudk wm;jrpfydwfyifEkdifukef\? xdkynm½SdwdkYonfom
wm;jrpfydwfyifolwdkY rnfukef\/
231. Guard against misdeeds caused by body, one should be restrained in body. Give up evil
conduct of the body, but one should be of good bodily conduct.
-61-
232. Guard against misdeeds caused by words, one should be restrained in speech. Give up evil
conduct in speech, but one should be of good conduct in speech.
233. Guard against misdeeds caused by mind, one should be restrained in thoughts. Give up evil
conduct of mind, but one should be of good conduct in mind.
234. Those that are wise, whose body, words and mind are in self-control. They are indeed well-
controlled.
18-rv0*¾
Chapter
235/ y@Kyvmaom0 'gedod? ,ryk&domyd p aw Oy|dwm/

Oa,sm*rkac p wd|od? ygax,srÜd p aw e 0dZÆwd/
236/ aom ua&m[d 'Dyrwåaem? cdyÜH 0g,r y@dawm b0/
ed'ËÅravm te*FaPm? 'dAÁH t&d,blrð Oay[dod/
237/ OyeDw0a,m p 'gedod? orÜ,mawmod ,ró oEÅduH/
0gaom aw ew¬d tEÅ&m? ygax,srÜd p aw e 0dZÆwd/
238/ aom ua&m[d 'Dyrwåaem? cdyÜH 0g,r y@dawm b0/
ed'ËÅravm te*FaPm? e ykeH ZmwdZ&H Oay[dod/
235/ Oygoum oifonf ,cktcgazsmhawmhaom zuf½Gufa&mfuJhodkYjzpfcJhjyD? aorif;

wrefwdkYonfvnf; oif\teD;ü wnfukefjyD? qkwf,kwfysufpD;jcif;\tp b0tqHk;ü
vnf; wnfcJhjyD? oifhtm; b0wpfyg;odkY oGm;&ef aumif;rI&du©mvnf; r½Sd/
236/ xdkoifonf rdrd\ rSD&muRef;ESifhwlaom aumif;rIudkjyKavmh? vsifpGm tm;xkwfí
ynm½Sdoljzpfavavmh? tnpftaMu;udky,fxkwfí udavomr½SdcJhrl t&d,mwdkYae&m
ok'¨g0gobHkodkY uyfa&muf&vwåHY/
237/ Oygoum oifonf,cktcgt½G,fvGefacsNyD? aorif;\ txHodkY oGm;csdefa&muf
cJhNyD? oifhtm;c&D;tMum;ü &yfem;ae&eftcGifhr½Sd? oifhtm;b0wpfyg;odkYoGm;&ef aumif;rI
&du©mvnf; r½Sd/
238/ Oygoum oifonfrdrd\rSD&muRef;ESifhwlaom aumif;rIudkjyKavm?h vsifpGmtm;xkwf
í ynm½Sdol jzpfavavmh? tnpftaMu;udky,fxkwfí udavomr½SdcJhrl wpfzef
y#doaEäejcif; tdkjcif;odkY ra&muf&awmh vwåHY/
-62-
235. It is like a withered yellow leaf that you look like now; the messengers of Death have come
near to you. You stand at the door of departure for far away journey, but you have no provisions
to carry along with you for that journey (in next life).
236. Do virtuous deeds to make an island or refuge for yourself, act quickly to become a wise
one. With all impurities blown off and free from mental defilements, you will reach the heavenly
land of nobles.
237. And you are now well advanced in age. You are going to meet the death soon. There is no
resting place on the way, and you have done no good deeds for that journey (in next life).
238. Do virtuous deeds to make an island for yourself, act quickly to become a wise one. With
all impurities blown off and free from mental defilements, you will not again enter into the circle
of birth and old age anymore.
239/ tEkykaAÁe ar"m0D? axmuH axmuH caP caP/

ur®ma&m &Zwaó0? ed'är rvrwåaem/
239/ yef;wdrfq&monf a½T\tnpftaMu;udk wjznf;jznf;xkwfouJhodkY ynm½Sdonf

tpOfojzifh rdrd\tnpftaMu;udk tenf;i,ftenf;i,f tcGifh&wdkif;tcGifh&wdkif; &m*
paomtnpftaMu;udk xkwfy,f&m\/
239. Let the wise one blow away passions and impurities of the self, little by little by chance,
again and again, moment to moment, like a goldsmith removes impurities from gold.
240/ t,om0 rvH ork|dwH? wwk|m, war0 cg'wd/

{0H twda"mepm&deH? omed ur®med e,EÅd 'k*¾wð/
240/ oHacs;onf oHrSyifjzpfvmí oHacs;wufjyD;vQif xdkoHudkyif jyefípm;ouJhodkY?

þtwl raumif;rIüvGefusL;íusifhaomoludk rdrdusifhMuHrIwdkYonf 'k*w
¾ db0odkY aqmif
ukef\/
240. Like rust eats away the iron from which it is sprung, so do one's misdeeds lead that person
to the evil path.
241/ toZÑm,rvm rEÅm? tEk|mervm C&m/

rvH 0PÖó aumoZÆH? yrma'g &u©awm rvH/
241/ pmayusrf;*ef twwfynmwdkYonf r½Gwfzwf ro&Zößm,fjcif;vQif ysufpD;aMumif;

tnpftaMu;½Sdukef\? tdrfwdkYonf aMumifhMuwpdkuf rjyKjyifjcif;vQif ysufpD;aMumif;
tnpftaMu;½Sdukef\? ysif;&djcif;onf tqif;vSyjcif;\ ysufpD;aMumif; tnpftaMu;
rnf\? arhavsmhjcif;onf apmifha½Smufol\ ysufpD;aMumif; tnpftaMu;rnf\/
-63-
241. No recitation leads to the rust of Literary work of scriptures, no maintenance leads to
destruction of a house, laziness leads the taint of beauty, forgetfulness leads to impurity of the
guardian.
242/ rvdw¬d,m 'kpö&dwH? rapä&H ''awm rvH/

rvm a0 ygyum "r®m? to®ð avmau y&rSd p/
243/ wawm rvm rvw&H? t0dZÆm y&rH rvH/
{wH rvH y[EÉme? edr®vm a[mx bdu©a0g/
242/ vifudkvGefusL;íusifhjcif;onf rdef;r\ysufpD;aMumif; tnpftaMu;rnf\? ESajrm

0efwdkjcif;onf ay;vSLol\ysufpD;aMumif; tnpftaMu;rnf\? ,kwfnhHaom tukodkvf
w&m;wdkYonf þb0üvnf;aumif;? wrvGefb0üvnf;aumif; {uefysufpD;aMumif;
tnpftaMu;rnfukef\
243/ xdktnpftaMu;wdkYxuf tvGefuJqHk; tnpftaMu;um; trSefudkrodrI ]t0dZÆm}
yifwnf;? &[ef;wdkY þtvGefuJqHk; t0dZÆm tnpftaMu;udkowfí tnpftaMu; uif;
apukefavmh/
242. Misconduct is the impurity of a woman; stinginess is the impurity of a donor. Evil things
are indeed impurities in this world and the beyond.
243. But the greatest of all impurities is ignorance (Awaitzar), O Bhikkhus! Throw this away and
become pure from sin.
244/ okZD0H t[d&daue? umuola&e "Hodem/

yu©E´dem y*aAÇe? oHudvda|e ZD0dwH/
245/ [d&Drwm p 'kZÆ0
D H? edpöH okpd*a0odem/
tvDaeem}yÜ*aAÇe? ok'¨gZDa0e yówm/
244/ t½Sufr½Sdolonf &Jwif;aomusD;ESifh wlojzifhvnf;aumif;? olwpfyg;*kPfudk

zsufpD;ojzifhvnf;aumif;? olwpfyg;jyKonfudk rdrdjyKoa,mifaqmifojzifh vnf;aumif;?
h nf;aumif;? npfnL;aom tusifhjzifhvnf;aumif;? toufarG;rI jyKaom
Murf;MuKwfojzifv
aMumifh toufarG;vG,ful\/
245/ t½Suf½Sdolonff tjrJpifMu,frIudk ½Smojzifhvnf;aumif;? rwGefYwdkojzifhvnf;aumif;?
rMurf;MuKwfojzifhvnf;aumif;? pifMu,faom toufarG;rIjzifhvnf;aumif;? oifhroifhudk
ajrmfjrifojzifhvnf;aumif; toufarG;rIjyKaomaMumifh toufarG;rI cJ,Of;\/
244. Life is easy for those who shamelessly are bold as a crow, for the impudent, for the
mischief-maker, for the arrogant and insulting, for the impure.
245. Life is hard to live for the modest always seeking purity, free from clinging, and not
impudent, is detached (not stingy), pure in the mode of life.
-64-
246/ a,m ygPrwdygawwd? rkom0g'Oö bmowd/

avmau t'dEérm'd,wd? y&'g&Oö *päwd/
247/ ok&mar&,ygeOö? a,m ea&m tEk,kOÆwd/
£a"0 araom avmuo®ð? rlvH cPwd twåaem/
248/ {0H abm yk&do Zmem[d? ygy"r®m tonwm/
rm wH avmabm t"ar®m p? pd&H 'ku©m, &E¨,Hk/
246-247/ avmuü tMuifolonf olYtoufudk owf\? r[kwfrrSefaom pum;udk

vnf;ajymqdk\? ydkif½Sifray;aom olYOpömudk cdk;,l\? olwpfyg; om;r,m;udkvnf;
oGm;vm\? ao&nfao&ufudkvnf; aomufpm;\? xdkolonf þb0üyifvQif rdrd\
rlv&if; tajctjrpfudk wl;NzdKzsufqD;onf rnf\/
248/ tdka,musfm; udk,fponfudkapmifhpnf;rI uif;a0;olwdkYonf ,kwfnHhaomoabm
½Sdukef\[kodavavmh? avmbonf vnf;aumif; a'goonf vnf;aumif; oifhudk
MumjrifhpGm qif;&Jap&ef rjyKvkyfygapvifh/
246-247. Whoever in this world destroys life, speaks untruth, takes what is not given, and goes to
another's wife, and gets drunk with intoxicants, digs up his own root right here in this world
(leads to his own destruction).
248. O man! Know this; that the lack of self-control means wrongdoing. Do not let greed and
wrongdoing oppress you into prolonged suffering.
249/ ''gwd a0 ,xmo'¨H? ,xmyom'eH Zaem/

ww¬ a,m p ruFk b0wd? ya&oH ygeabmZae/
e aom 'd0g 0g &wåð 0g? orm"dr"d*päwd/
250/ ,ó apwH orkpädEéH? rlvCpöH orl[wH/
o a0 'd0g 0g &wåð 0g? orm"dr"d*päwd/
249/ vltaygif;onf wpfpHkwpfa,muftm; ,HkMunfonfhtavsmuf MunfndKonfht

avsmuf ay;urf;vSL'gef;\? pm;zG,faomufzG,fponfudk olwpfyg;wdkY ay;vSL&mü
rsufESmromolonf aeYtcgüvnf;aumif;? nOfhtcgüvnf;aumif; pdwf\ wnfMunf
rIudkr&/
250/ tMuifolonf þrsufEmS romrIoabmudk tMuGif;rJhjzwf\/ tjrpfjywf y,f
EkwfjyD;jzpf\? xdkolonf aeYtcgüvnf;aumif;? nOfhtcgüvnf;aumif; pdwf\wnfMunf
rIudk {uef&\/
249. People make donations according to their faith: if one's thoughts are disturbed by what has
given out to others, that person may not attain concentration by day and by night.
250. But when this is cut off and uprooted, then that person can attain concentration by day and
by night.
-65-
251/ ew¬d &m*oarm t*¾d? ew¬d a'gooarm *a[m/

ew¬d arm[orH ZmvH? ew¬d wPSmorm e'D/
251/ &m*ESifhwlaom rD;onfr½Sd? a'goESifhwlaom zrf;,lwwfaom owå0gonfr½Sd?

arm[ESifhwlaom ydkufuGefonfr½Sd? wPSmESifhwlaom jrpfonfr½Sd/
251. There is no fire like passion, no captor like anger, there is no net like illusion and there is no
river like craving.
252/ ok'óH 0ZÆranoH? twåaem ye 'k'óH/

ya&oH [d aom 0ZÆmed? Moykemwd ,xm bkoH/
twåaem ye qma'wd? uvð0 udw0g oaXm/
252/ olwpfyg;wdkY\tjypfudk jrifvG,f\? rdrd\tjypfudkum; jrifEki

d fcJ\? xdkolonf
zGJudkvTifhouJhodkY olwpfyg;wdkY\ tjypfudkvTifh\ pOf;vJaumufuspfaom iSufrkqdk;onf
udk,fudk opf½Gufponfjzifh zHk;vGrf;ouJhodkY rdrd\ tjypfukdrlum; zHk;vTrf;\/
252. It is easy to see the fault of others, but one's own is hard to see. One shows the faults of
others like chaff winnowed in the wind, but one conceals one's own faults as a cunning bird
hunter who hides under the leaves.
253/ y&0ZÆmEkyódó? edpöH OZÑmeondaem/

tmo0g wó 0¹kEÅd? tm&m aom tmo0u©,m/
253/ olwpfyg;\ tjypfukd tpOf½IvQuf tjrJrjywf uJh&Jhwwfoltm; tmoa0gw&m;

wdkYonf wdk;yGm;ukef\? xkdolonf tmoa0gukefjcif;rS a0;uGm\/
253. One who sees the faults of others is always ready to blame. This makes him increase of
compulsions (Arthawal taya). Such one is far from extinction of compulsion.
254/ tmumao0 y'H ew¬d? oraPm ew¬d Am[da&/

yyOömbd&wm yZm? edyÜyOöm wxm*wm/
255/ tmumao0y'H ew¬?d oraPm ew¬d Am[da&/
ocFg&m oówm ew¬d? ew¬d Ak'¨gerdOÆdwH/
254/ aumif;uifü ajc&mr½S?d omoemhjyifyü r*f& zdkvf& &[ef;r½Sd? owå0gwdkYonf

oHo&mcsJUxGifwwfaom wPSmçrmeç'd|dw&m;ü arGYavsmfukef\? bk&m;½SifwdkYonf oHo&m
csJUxGifwwfaomw&m;rS uif;ukef\/
-66-
255/ aumif;uifü ajc&mr½Sd? omoemhjyifyü r*f&zdkvf& &[ef;r½Sd? jrJukefaomocFg&

w&m;wdkYonf r½Sduke/f bk&m;½SifwdkYtm; wkefvIyfjcif;r½Sd/
254. There is no footstep in the sky; no true monk is found outside the Buddhist Order (in
Buddha's Theravada Thar tha nar), the world delights in pleasures, Buddhas have overcome from
such pleasures.
255. There is no footstep in the sky; no true monk is found outside the Buddhist Order (in
Buddha's Theravada Thar tha nar), no Sankhara is eternal; Buddhas have no agitation.
19-"r®|0*¾
Chapter
256/ e awe a[mwd "r®a|m? a,ew¬H om[om ea,/

a,m p tw¬H tew¬Oö? Oabm edapä,s y@dawm/
257/ tom[aoe "ar®e? oare e,wD ya&/
"r®ó *kawåm ar"m0D? ]]"r®a|m}}wd y0kpöwd/
256/ qHk;jzwftyfaom trIoabmudk EkdifxufpD;eif; qHk;jzwfjcif;aMumifh w&m;üwnfol

w&m;olBuD;r[kwf? ynm½Sdonf [kwfrSefaomtaMumif; r[kwfrrSefaomtaMumif; ESpfyg;
pHkudk pHkprf;ar;jref;í qHk;jzwf&m\/
257/ rcRwfr,Gif; w&m;ESifhtnD olwpfyg;wdkYudk Edkifjcif;½IH;jcif;odkY a&mufapaom
ynm½Sdudk w&m;apmifhaom w&m;üwnfol w&m;olBuD;[k qdktyf\/
256. One who forcefully decides and settles matters in his own way is not righteous; a wise
person considers what is right and what is wrong.
257. One who judges others justly and righteously with Dhamma, is called "One firm in
Dhamma".
258/ e awe y@dawm a[mwd? ,m0wm A[k bmowd/

acrD ta0&D tba,m? ]]y@dawm}}wd y0kpöwd/
258/ pum;rsm;pGm ajymumrQjzifh ynm½Sdrjzpf? ab;r½Sd &efrvm aMumuf½GYHrI uif;uGm

oludk ynm½Sd[lí qdktyf\/
-67-
258. One is not a wise one merely because one speaks much. The one who is peaceful, loving
and fearless is called a "wise one".
259/ e wm0wm "r®"a&m? ,m0wm A[k bmowd/

a,m p tyÜrÜd okwGme? "r®H uma,e yówd/
o a0 "r®"a&m a[mwd? a,m "r®H eyÜrZÆwd/
259/ pum;rsm;pGmajymumrQjzifh w&m;udkaqmifolrrnf? tMuifolonf tenf;i,f

aomw&m;pum;udk Mum;&½kr
H Qjzifhvnf; opömav;yg;w&m;udk r*fÓPfjzifhjrif\? xdk
opömav;yg;w&m;ü rarhravsmholonfom pifppf w&m;aqmifolrnf\/
259. One is not a Dhamma-bearer merely because one speaks much. He who hears a little of
Dhamma, sees Dhamma about the Four Noble Truths by oneself mentally, and does not neglect
them, is indeed, a Dhamma-bearer.
260/ e awe axa&m aom a[mwd? a,eó yvdwH oda&m/

y&dyauúm 0a,m wó? ]]armCZdaPÖm}}wd 0kpöwd/
261/ ,rSd opöOö "ar®mp? t[ðom oH,arm 'arm/
o a0 0EÅravm "Da&m? ]]axa&m}} £wd y0kpöwd/
260/ xdk&[ef;\ OD;acgif;onfazG;azG;jzL\? xdkOD;acgif; azG;azG;jzLumrQjzifh xdk&[ef;

onf rax&frrnf? xdk&[ef;\ t½G,f&ifhtdkrIudk tusKd;rJh &ifhtdkrI[kqdktyf\/
261/ tMuifyk*¾Kdvfü opömvnf;½Sd\? w&m;vnf;½Sd\? n§Of;qJrIr½Sd? oDvapmifhjcif;
½Sd\? £aÈúdkvnf;qHk;r\? udavom ysKdYtefNyD;aom xdkynm½Sdy*
k ¾Kdvfudkom rax&f[k
qdktyf\/
260. A monk can't be a venerable elder Bhikkhu because his hair has gone grey; though ripe with
old age, he is indeed "old in vain".
261. But a monk can be a venerable Elder Bhikkhu if he is in truth and Dhamma, nonviolence,
restraint, self-control, who has already ejected mental defilements and is wise.
262/ e 0guú&Prawåe? 0PÖaygu©&wm, 0g/

om"k½layg ea&m a[mwd? £ókuD rpä&D oaXm/
263/ ,ó apwH orkpädEéH? rlvCpöH orl[wH/
o 0EÅa'gaom ar"m0D? ]]om"k½layg}}wd 0kpöwd/
262/ jiLplwwfaom 0efwkdaompOf;vJwwfaomyk*¾Kdvfonf aumif;aompum;udk ajym

wwfumrQjzifhvnf;aumif;? ½kyftqif; vSyumrQjzifhvnf;aumif; aumif;aomoabm½Sd
onfrrnf/
-68-
263/ tMuifolonf jiLpljcif; 0efwdkjcif; pOf;vJjcif;[laom xdkoabmudk t<uif;rJhjzwf

\? tjrpfjywf y,fEIwfNyD;jzpf\? udavomtjypfudk axG;tefNyD;aom xdkynm½Sdudk aumif;
aomoabm½Sdol[k qdktyf\/
262. A jealous, greedy and deceitful person cannot be a man of good-natured - merely by fine
words and beauty of appearance.
263. But this person in whom these three sins are uprooted and who already ejected mental
defilements, he is in truth a man of good-natured.
264/ e rk@aue oraPm? tAÁawm tvduH bPH/

£pämavmbormyaEém? oraPm uð b0dówd/
265/ a,m p oarwd ygyged? tPHkxlvmed oAÁaom/
ordwwåm [d ygygeH? ]]oraPm}}wd y0kpöwd/
264/ OD;jynf;acgif; wHk;umrQjzifh &[ef;rnfonfrjzpf? oDvtusifh "kwiftusifhvnf;

r½Sdaom cRwf,Gif;aompum;udkvnf;ajymwwfaom vdkcsifrufarmrIESifh jynhfpHkaomolonf
tb,frSm &[ef;[kwfEkdifygtHhenf;/
265/ tMuifyk*¾Kdvfonf tao;tBuD;jzpfaom raumif;rIwdkYudk tcsif;cyfodrf; Nidrf;ap\?
xdkyk*¾Kdvfudk raumif;rItvHk;pHkudk jidrf;apwwfaomaMumifh ]&[ef;}[lí qdktyf\/
264. Not by a shaven head (a skinhead), does a man become a Samana, a monk. How can a man
be a Samana if he forgets his religious vows, if he speaks what is not true, if he still has desire
and greed?
265. But one who puts away all evils, whether great or small, he is in truth a Samana because of
having put away all evils.
266/ e awe bdu©K aom a[mwd? ,m0wm bdu©aw ya&/

0dóH "r®H orm'g,? bdu©K a[mwd e wm0wm/
267/ a,m}" yknOö ygyOö? Ama[wGm jAm[®p&d,0g/
ocFg, avmau p&wd? o a0 ]]bdu©L}}wd 0kpöwd/
266/ olwpfyg;wdkYxH awmif;pm;umrQjzifh &[ef;rnfonfrjzpf? w&m;ESifhrnDnGwfaom

tusifhudk,lí usifhumrQjzifh &[ef;rnfonfrjzpf/
267/ þomoemawmfü tMuifolonf jrwfaomtusifh½Sdonfjzpfí aumif;rI raumif;
rIudk y,fEkwfvsuf cE¨mig;yg;[laom avmuudk ÓPfjzifhqifjcifí usifh\? xdkoludk
]&[ef;}[k qdktyf\/
266. One may not simply be a samana because he asks for alms from others; and one may not
thereby a samana just for having taken up wrong practices.
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267. One who, in this circle of Buddha's Order ( in Buddha's Theravada Thar tha nar), has
meritorious deeds sets aside both the wholesome and unwholesome (merit and demerit) with
insight and sees the world as five aggregates with his knowledge. He, indeed, is called
"Bhikkhu".
268/ e armaee rkeD a[mwd? rlVS½layg t0d'ók/

a,m p wkvH0 y*¾,S? 0&rm'g, y@dawm/
269/ ygyged y&d0aZÆwd? o rkeD awe aom rked/
a,m rkemwd Oabm avmau? ]]rked}} awe y0kpöwd/
268-269/ todynmr½SdygbJ awGa0aom oabm½Sdaomolonf qdwfqdwfaeumrQjzifh

]rked}rrnf? tMuifynm½Sdonf csdefcGifudkudkifí csdefpufouJhodkY aumif;rIwnf;[laom
tjrwfw&m;udk,lí raumif;rI tukodkvfw&m;wdkYudk MuOfa½Smif\? xdkYaMumifh xdkynm
½Sdonf ]rked}rnf\? tMuifolonf tZöswåA[d'¨ cE¨mESpfyg;wdkYudkod\? xdkolonfvnf;
]rked} rnf\? xdktaMumif;ESpfyg;aMumifh ]rked}[k qdktyf\/
268-269. One does not become a "Mu ni", a sage by silence alone if one be dull and ignorant.
But a wise one who, holding a pair of scales, takes to what is the best and rejects what is bad. For
that reason he is a ''Mu ni". He who understands inner and outer worlds of the body is therefore
called a Sage (Mu ni).
270/ e awe t&da,m a[mwd? a,e ygPmed [ðowd/

t[ðom oAÁygPmeH? ]]t&da,m}}wd y0kpöwd/
270/ tMuifhaMumifh owå0gwdkYudk n§Of;qJ\/ xdk n§Of;qJjcif;aMumifh t&d,mrjzpf?

owå0gwdkYudk rn§Of;qJjcif;aMumifh t&d,m[lí qdktyf\/
270. Because a man injures other living creatures, he is not a Noble one (Ariya). By
harmlessness ( with loving kindness) towards all living beings, he is called a Noble one.
271/ e oDvAÁwrawåe? Am[koapöe 0g ye/

tx 0g orm"dvmabe? 0d0dwåo,aee 0g/
272/ zkomrd aeu©r®okcH? tykxkZÆeao0dwH/
bdu©K 0dómormyg'd? tyÜawåm tmo0u©,H/
271-272/ oDvtusifh ½SdumrQjzifhvnf;aumif; tMum;tjrif rsm;umrQjzifhvnf;aumif;?

wnfMunfrI orm"d &umrQjzifv
h nf;aumif;? qdwfjidrf&mü aeumrQjzifh vnf;aumif;
&[ef;onf tmoa0gukec
f ef;aom &[EÅmtjzpfodkY ra&mufao;orQ ykxkZOfwdkY rrSD
0Jtyfaom tem*grdzdkvfcsrf;omudk &ay\[lí oufom&m &yfem;jcif;odkY ra&mufyg
apvifh/
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271-272. Not by precepts and moral rites, nor by much learning, nor by attainment of
concentration, nor by a bed of solitude, do not think by yourself as you reach the joy of freedom
(enjoyed the bliss of Renunciation – Anagami-phala) which is unknown to ordinary people. O
Bhikkhu, be not contented on the way, if not having attained extinction of desires (Arthawal
tayas).
20-r*¾0*¾
Chapter
273/ r*¾ge|*Øaum aoa|m? opömeH pwka&m y'g/

0d&ma*g aoa|m "r®meH? 'Gdy'geOö pu©Krm/
274/ {ao0 ra*¾g ew¬anm? 'óeó 0dok'¨d,m/
{wO§d wkarS y#dyZÆx? rm&aówH yarm[eH/
275/ {wO§d wkarS y#dyEém? 'ku©óEÅH u&dóx/
tu©mawm a0g r,m ra*¾g? tnm, ov’uEÅeH/
276/ wkarS[d udpörmwyÜH? tu©mwma&m wxm*wm/
y#dyEém yarmu©EÅd? psm,daem rm&AEëm/
273/ vrf;c&D;tm;vHk;wGif t*Fg½Spfyg;½Sdaom vrf;c&D;]r*f}onf tjrwfqkH;jzpf\? opöm

tm;vHk;wkdYwGif t&d,opömav;yg;onf tjrwfqkH;jzpf\? oabmw&m;tm;vHk;wdkYwGif
&m*uif;&m edAÁmefonf tjrwfqHk;jzpf\? tajcESpfacsmif;½Sdaom owå0gtm;vHk;wdkYwGif
rsufpdig;yg;½Sdawmfrlaom jrwfpGmbk&m;onf tjrwfqHk;jzpf\/
274/ þt*Fg½Spfyg;½Sdaom vrf;c&D;]r*f}onfomvQif ÓPftjrif pifMu,fjcif;twGuf
c&D;rSefjzpf\? þvrf;c&D;]r*f}rS wpfyg;aomc&D;onfr½SdawmhjyD? xdkYaMumifh oifwdkYonf
þc&D;rSefudkom oGm;Muukefavmh? þc&D;rSefonf rm&frif;rjrifEkdifaom vrf;c&D;wnf;/
275/ oifwkdYonf þr*f[laomvrf;rSefudk oGm;Muukefonf½Sdaomf qif;&JtqHk;udk
jyK&ukefvwåHY? igonf &m*paom ql;ajimifhuif;aomvrf;rSefudk udk,fwdkifodí oifwdkY
tm; r*f[laomvrf;rSefudk nTefMum;tyfNyD/
276/ oifwdkYonf udk,fwdkifjyKzG,fudpöudk tm;xkwfMuukefavmh? bk&m;½SifwdkYonf vrf;rSef
udk ñTefMum;½kHrQ jzpfukef\? usifhMuukefí udavomudk ½IdYNr§KdufMuolwdkYonfom rm&frif;
taESmiftzGJYrS vGwfajrmufEkdifukef\/
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273. Of all the paths, the Eightfold Path is the best. Of truths, the Four Noble truths are the best.
Detachment (Passionless ness) is the best of principles; and of two-footed persons, Buddha, the
Man of Vision who has eyes to see insight.
274. This is the Path; there is no other that leads to Purity of Vision. Go along this path; this is
what Mara can't see.
275. If you go on this way you will make an end of suffering. I showed this way when I had
understood the removal of darts and thorn (of lust, passions) as cravings.
276. You yourself must make an effort. Buddhas (The Awakened Ones) only show the path. For
those meditative ones who enter this path are free from the bondage of Mara.
277/ ]]oaAÁ ocFg&m tedpöm}}wd? ,'g ynm, yówd/

tx edAÁdE´wd 'kau©? {o ra*¾g 0dok'¨d,m/
277/ tMuiftcg ]]½kyfemrf"r® ocFg&tm;vHk;wdkYonf tjrJr½Sdukef}}[k 0dyóemynmjzifh

½IjrifEkdif\? xdktcg ½kyfemrf"r®ocFg&[laom 'ku©ü jiD;aiGY\/ þNiD;aiGYjcif;onf udavom
pifMu,f&medAÁmef\ taMumif;jzpf\/
277. Through Vipassana wisdom (pyin nyar) one sees by insight that all Conditioned things,
sankharas are transient. Then one becomes bored and disgusted with sankharas which are
impermanent. This boredom is the cause of pursuing Nibbana.
278/ ]]oaAÁ ocFg&m 'ku©m}}wd? ,'g ynm, yówd/

278/ tMuiftcg ]]½kyfemrf"r® ocFg&tm;vHk;wdkYonf qif;&Jukef\}}[k 0dyóemynmjzifh

278. Through Vipassana wisdom (pyin nyar) one sees by insight that all Conditioned things,
sankharas are suffering. Then one becomes bored and disgusted with sankharas which are
279/ ]]oaAÁ "r®m tewåm}}wd? ,'g ynm, yówd/

279/ tMuiftcg]]obm0w&m;tm;vHk;wdkYonf twå r[kwfukef}}[k 0dyóemynmjzifh

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279. Through Vipassana wisdom (pyin nyar) one sees by insight that all things, Dhamma are
anatta which means 'no self'. Then one becomes bored and disgusted with sankharas which are
280/ O|meumvrSd tEk|[maem? ,k0g AvD tmvod,H Oayawm/

oHoEéouFyÜraem ukoDawm? ynm, r*¾H tvaom e 0dE´wd/
280/ ysKdrspfEkxGm; cGeftm;ESifhjynfhpHy

k gaomfvnf; x<uoifhaomtcgü x<urIvHkYvr&SdbJ
ysif;&dxdki;f rIdif;vsuf pdwftMuH0dwufrsm;í tvGefysif;&dolonf ynmjzifhom &,lEdkifaom
t&d,r*fudk r&Edkif/
280. One does not arise and strive when it is time to rise and strive though young and strong but
fills with laziness and lack of determination, that person does not reach enlightenment which can
find only with right-mindedness (rational thinking).
281/ 0gpmEk&u©D reom okoH0kawm? uma,e p emukovH u,d&m/

{aw wa,m ur®yax 0daom"a,? tm&m"a, r*¾}rdodyÜa0'dwH/
281/ 0pD'kp½dkufudk aumif;pGma&SmifMuOfjcif;tm;jzifh EIwfudktpOf apmifha&Smuf&m\? pdwfjzifh

raem'kp½dkufudk apmifp
h nf;&m\? udk,fjzifv
h nf; tukodkvfudkrjyK&m? xdkur®yxw&m;
oHk;yg;wdkYudk okwfoifNyD;vQif jrwfpGmbk&m;a[mMum;tyfaom r*fudkNyD;ap&m\/
281. Always careful in speech (wa zi) and well restrain in mind (ma nor), and one should not do
any harm with the body (kar ya). Make sure to purify all these three actions and fulfill the Path
(to wisdom) made known by Buddha.
282/ a,m*g a0 Zm,wD bl&d? ta,m*g bl&docFa,m/

{wH a'G"myxH ÚwGm? b0g, 0db0g, p/
wxm}wåmeH eda0ao,s? ,xm bl&d y0¹kwd/
282/ ur®|mef;tm½Hkü tm;xkwfrIvHkYvaMumifh ynmjzpfyGm;\? tm;xkwfrI vHkYvr&Sdjcif;

aMumifh ynmukefcef;\? ynmjzpfyGm;jcif; ynmqkwf,kwfjcif;\ þc&D;vrf;ESpfoG,fudk
odí tMuifvrf;jzifh ynmwdk;yGm;\? xdkvrf;jzifh rdrdudk,fudk odrf;oGif;&m\/
282. Wisdom arises through meditative effort; wisdom disappears through lack of effort;
knowing this two-fold path of growth and decline, one should arrange oneself so that wisdom
increases.
283/ 0eH qdE´x rm ½ku©H? 0eawm Zm,aw b,H/

aqwGm 0eOö 0exOö? edAÁem a[mx bdu©a0g/
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284/ ,m0 [d 0eaxm e qdZÆwd? tPkrawåmyd e&ó em&dok/

y#dA'¨raem0 wm0 aom? 0apäm cD&yaum0 rmw&d/
283/ &[ef;wdkY wPSmwnf;[laomawmudk ckwfjzwf Muukefavmh? jyuawhopfyifudk

rckwfjzwfukefvifh? wPSm[laomawmaMumifh Zmwdpaomab; jzpf\? wPSm[laom
awmBuD;awmi,fudk ckwfjzwfí wPSm[laomawmrS xGufajrmufMuukefavmh/
284/ EdkYrcGJao;aom EGm;i,fonf trdEGm;rodkY uyfouJhodkY a,musfm;tm; rdef;rwdkYü
tenf;i,frQaom udavomawm rjywfao;orQ xdka,musfm;onf uyfNidaompdwf&Sdonf
jzpfíomvQif oHo&modkY uyfa&muf\/
283. O Bhikkhus, cut down the forest of desires, not a mere tree only! For the danger is in the
forest. Because of desires and craving, round of rebirths happen. So cut down the forest and its
undergrowth, make yourself free from desires.
284. As long as a man's desire for women, however little it may be, is not cut through, so long is
his mind attached and death and rebirth of sankhara is prolonged as he is like a sucking calf tied
to a mother cow.
285/ OpädE´ odae[rwåaem? ukrk'H om&'duH0 ygPdem/

oEÅdr*¾ar0 jAL[,? edAÁmeH ok*awe a'odwH/
285/ wefaqmifrkef;v&moDü va&mifaMumifhyGifhaom ukrkj'mMumyef;udk vufjzifhjzwfouJh

odkY rdrd\cspfjcif;wPSmudk jzwfavmh? jrwfpGmbk&m;onf edAÁmefudkom a[mawmfrltyf\?
edAÁmefodkYa&mufaMumif; t|*Øur*f w&m;udkomvQif yGm;rsm;avavmh/
285. Cut out the desire of love (ta hnar, ra ga) like you would an autumn lily by hand. Buddha
showed the path of peace, Nibbana. Foster the Dhamma taught by Buddha to get to Nibbana.
286/ £" 0óH 0odómrd? £" a[rEÅ*drSdok/

£wd Amavm 0dpdaEÅwd? tEÅ&m,H e AkZÑwd/
286/ þt&yfü rdk;tcgywfvHk;igaernf? þt&yfü aqmif;tcg aEGtcgwdkYywfvHk; ig

aernf[k vlrdkufonf txl;xl;taxGaxG MuHpnf\? b,ftcg b,ft&yfrSm igaornf
[k rdrd\ touftEÅ&m,fudkrlum; xdkol rod&Smav/
286. Here I will live during the rainy season, here in winter and summer (plans for the future) –
so the foolish one thinks but he does not realize the danger of when and where he sees the death.
287/ wH ykwåyokor®wåH? AsmowåreoH e&H/

okwåH *grH ra[maCm0? rpöK tm'g, *päwd/
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287/ om;orD; uRJEGm;OpömwdkYjzifh ,pfrl;arhavsmhvsuf umr*kPfwdkYü r&ao;onfudk

awmifhw &NyD;onfudk wG,fwmuyfNidonfh pdwf&Sdaomoludk BuD;pGmaom a&tvsOfonf
tdyfaysmfaeaom&Gmudk vTrf;rdk;wdkuf,l oGm;ouJhodkY aorif;onf odrf;,loGm;\/
287. The person whose mind is in delight with possessions of the abundance of children, cattles
and belongings; is carried away by death like a great flood carries off a sleeping village.
288/ e oEÅd ykwåm wmPm,? e ydwm emyd AE¨0g/

tEÅauem}"dyEéó? ew¬d ÓwDok wmPwm/
289/ {wrw¬0oH ÚwGm? y@dawm oDvoH0kawm/
edAÁme*reH r*¾H? cdyÜar0 0daom"a,/
288/ aorif;ESdyfpufcH&oltm; aorif;rS apmifha&Smuf&eftwGuf om;orD;wdkY r&Sdukef?

trdtzwdkYvnf; r&Sdukef? taqGcifyGef;wdkYvnf; r&Sdukef? aqGrsKd;wdkYwGif apmifha&SmufEdkifrnfh
olvnf;r&Sd/
289/ þtaMumif;xl;udkodí ynm&Sdonf oDvudkapmifhpnf;vsuf edAÁmefa&mufaMumif;
t|*Øur*fudk vsifpGmomvQif okwfoif&m\/
288. Children can give no protection, nor parents, nor yet spouses, there is no refuge in relatives,
for the person whom death has seized.
289. The wise person with virtue who realizes this fact, would make the Path quickly that leads
to Nibbana.
21-yudPÖu0*¾
Chapter
290/ rwåmokcy&dpöm*g? yaó ap 0dykvH okcH/

paZ rwåmokcH "Da&m? orÜóH 0dykvH okcH/
290/ tenf;i,faom csrf;omudk pGefYvGwfjcif;aMumifh MuD;us,fjyefYajymaomcsrf;omudk

&vdrfhrnf[k jrifcJhrl MuD;us,fjyefYajymaom csrf;omudjk rifaom ynm½Sdonf tenf;i,f
aomcsrf;omudk pGefYvTwf&m\/
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290. If by sacrificing a lesser pleasure when one may see a greater pleasure, the wise person
leaves aside lesser pleasure looking to the greater.
291/ y&'ku©Ly"maee? twåaem okcrdpäwd/

a0&oHo*¾oHoa|m? a0a&m aom e y&drkpöwd/
291/ olwpfyg;tm; qif;&Judkjzpfapvsuf rdrd\csrf;omudk tvdk½Sdolonf &efudk&efcsif;

a&maESmaomtm;jzifh a&maESmjcif; jzpf&um; &efrSrvGwfEkdif/
291. The person who causes pain to others to obtain happiness for him, having entangled in the
bonds of hatred, will never be free from hatred.
292/ ,H [d udpöH ty0d'¨H? tudpöH ye u&D,wd/

OEéVmeH yrwåmeH? awoH 0¹kEÅd tmo0g/
293/ a,oOö okorm&'¨g? edpöH um,*wm owd/
tudpöH aw e ao0EÅd? udapö omwpöum&daem/
owmeH orÜZmemeH? tw¬H *pä EÅd tmo0g/
292/ jyKoifhjyKxdkufaomtrIudk rjyKvkyfbJpGefYypfí rjyKoifh rjyKxdkufaom trIudkrlum;

jyKvkyfum rme axmifvTm;vsuf arhavsmholwdkYtm; tmoa0gw&m;wdkY wdk;yGm;ukef\/
293/ tMuifolwdkYum; um,*wmowdudk tjrJaumif;pGm tm;xkwfMuukef\? xdkolwdkYonf
rjyKoifhrjyKxdkufaomtrIudkrjyK rrSD0Jukef? jyKoifhjyKxdkufaomtrIü rjywfjyKvkyfMuukef\/
owd½Sdol aumif;pGmtjym;tm;jzifhodrI orÜZOfÓPf½SdolwdkYtm; tmoa0gw&m;wdkY csKyfjcif;
odkYa&mufukef\/
292. By not doing what should be done and what is not to be done is done; sinful desires will
increase in the person who is arrogant and proud.
293. Those who have well undertaken, constantly mindful with regard to the nature of the body,
who do not attend to what is not to be done, persevering in what is to be done. Of those mindful
and attentive; mental desires come to an end.
294/ rmw&H ydw&H [EÉm? &mZmaem a'G p cwåda,/

&|H omEkp&H [EÉm? teDaCm ,mwd jAm[®aPm/
295/ rmw&H ydw&H [EÉm? &mZmaem a'G p aomw¬da,/
a0,*¢yOörH [EÉm? teDaCm ,mwd jAm[®aPm/
294/ &[EÅmyk*¾Kdvfonf wPSmwnf;[laom trdudkvnf;aumif;? rmewnf;[laom tzudk

vnf;aumif;? owfjyD;vQif oów'd|dwnf;[laom a&ajrt½Sif bk&ifrif;jrwfESpy
f g;wdkYudk
vnf;aumif;? eE´D&m*wnf;[laom tcGefodrf; trwfESifhwuG tm,we wpfq,fhESpfyg;
wnf;[laom wdkif;jynfudkvnf;aumif; owfjcif;aMumifh qif;&Juif;vsufoGm;&\/
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295/ &[EÅmyk*¾Kdvfonf wPSmwnf;[laom trdudkvnf;aumif;? rmewnf;[laom tzudk

vnf;aumif;? owfjyD;vQif oów'd|dwnf;[laom rif;ykPÖm;ESpfyg;wdkYudkvnf;aumif;
owfaomaMumifh usm;&J½Sdaomc&D;ESifhwlaom 0dpdudpämvQif ig;ckajrmuf eD0&P twm;
tqD;udk y,fzsufum qif;&Juif;vsuf oGm;&\/
294. Killing mother (as craving) and father (as pride), and two warrior kings (as grasping and
rejecting), killing a kingdom with all its subjects (sense-avenues and sense-objects), the Arahant
goes without any grief.
295. Killing mother (as craving) and father (as pride), and two learned kings (as eternalism and
nihilism), killing five eminent men (as sensuality, ill-will, stupefaction, excitation followed by
regret and doubt), the Arahant goes untroubled.
296/ okyÜAk'¨H yAkZÑEÅd? o'g a*gwrom0um/

a,oH 'd0g p &awåm p? edpöH Ak'¨*wm owd/
a,oH 'd0g p &awåm p? edpöH "r®*wm owd/
a,oH 'd0g p &awåm p? edpöH oHC*wm owd/
a,oH 'd0g p &awåm p? edpöH um,*wm owd/
a,oH 'd0g p &awåm p? t[ðom, &awm raem/
a,oH 'd0g p &awåm p? bm0em, &awm raem/
296/ aeYa&mnOhfyg tjrJrjywf bk&m;*kPfudk tm½kHjyKíjzpfaom owd½Sdol a*gwr

jrwfpGmbk&m;\wynhfwdkYonf tcgcyfodrf; aumif;pGmEkdk;Mum;aomtm;jzifh Ekd;Mum;&ukef\/
297/ aeYa&mnOhfyg tjrJrjywf w&m;*kPfudk tm½kHjyKíjzpfaom owd½Sdol a*gwr
298/ aeYa&mnOhfyg tjrJrjywf oHCm*kPfudk tm½kHjyKíjzpfaom owd½Sdol a*gwr
299/ aeYa&mnOhfyg tjrJrjywf oHk;q,fhESpfaum|moudk tm½kHjyKíjzpfaom owd½Sdol
a*gwrjrwfpGmbk&m;\ wynhfwdkYonf tcgcyfodrf; aumif;pGmEkdk;Mum;aomtm;jzifh Ekd;Mum;
&ukef\/
300/ aeYa&mnOhfyg rn§Of;qJrI u½kPmbm0emü arGYavsmfpdwf½Sdol a*gwrjrwfpGmbk&m;
\ wynfhwdkYonf tcgcyfodrf; aumif;pGmEkd;Mum;aomtm;jzifh Ekd;Mum;&ukef\/
301/ aeYa&mnOhfyg arwåmbm0emü arGYavsmfpdwf½Sdol a*gwrjrwfpGmbk&m;\ wynfhwdkY
onf tcgcyfodrf; aumif;pGmEkd;Mum;aomtm;jzifh Ekd;Mum;&ukef\/
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296. The disciples of Gotama are always wide awake and watchful, and their thoughts day and
night are set on Buddha's virtues.
night are set on the virtues of his Teaching, Dhamma.
night are set on the virtues of his Community, Sangha.
night are set on fleeting nature of the body.
300. The disciples of Gotama are always wide awake and watchful, and their mind day and night
delights in compassion.
301. The disciples of Gotama are always wide awake and watchful, and their mind day and night
delights in the practice of loving kindness meditation.
302/ 'kyÜAÁZÆH 'k&bd&rH? 'k&m0gom C&m 'kcg/

'kau©m}ormeoH0gaom? 'ku©mEkywdw'¨*l/
wo®m e p'¨*l od,m? e p 'ku©mEkywdawm od,m/
302/ pnf;pdrfOpömudk pGefYvTwfí &[ef;jyKEkdifcJ\? olawmftusifhü arGYavsmfEkdifcJ\? tdrfü

rjynfhrpHkae&jcif;onf qif;&J\? oabmrwlolwdkYESifh ae&jcif;onf qif;&J\? oHo&m
c&D; oGm;&jcif;onf qif;&JodkYuswwf\? xdkYaMumifh oHo&mc&D;oGm; rjzpf&m? qif;&JodkY
usa&mufol rjzpf&m/
302. It is hard to leave the wealth and become a novice (to be a monk) – hard to enjoy therein.
The householder's life is also difficult and burdensome. It is also hard to live with incompatible
ones. And samsara travelers are trapped in suffering. So be not a traveler. And be not trapped in
suffering.
303/ oa'¨g oDave orÜaEém? ,aomabm*oryÜdawm/

,H ,H ya'oH bZwd? ww¬ waw¬0 ylZdawm/
303/ o'¨gw&m;vnf;½Sd oDvvnf;jynfhpHk tjcHt&H pnf;pdrfOpömESifhvnf; jynfhpHkolonf

a&mufav&m&m t&yfwdkYü tylaZmfcH&\/
303. The generous one who is perfect with virtue, possessed of companions and wealth, will be
held in honors wherever that person may go.
304/ 'la& oaEÅm yumaoEÅd? [dr0aEÅm0 yAÁawm/

toaEÅw¬ e 'dóEÅd? &wåð cdwåm ,xm o&m/
304/ [dr0EÅmawmifonf ta0;üwnfaomfvnf; xif½Sm;ouJhodkY olawmfaumif;wdkYonf

ta0;üyifaeaomfvnf; xif½Sm;ukef\? nOfhtcg ypfvdkufonfh jrm;wdkYonf rxif½Sm;ukef
ouJhodkY ol,kwfrmwdkYonf teD;ü ½SdaeMuukefaomfvnf; rxif½Sm;ukef/
-78-
304. The virtuous persons are visible from far away, like the Himalaya Mountains; but the sinful
though very near are in darkness, invisible like arrows shot in the night.
305/ {umoeH {uao,sH? {aum p&rwE´dawm/

{aum 'r,rwåmeH? 0eaEÅ &rdawm od,m/
305/ rysif;r&drlí wpfa,mufwnf;ae wpfa,mufwnf;tdyf wpfa,mufwnf; vSnfhvnf

oGm;vmvsuf rdrdudk,fudk qHk;rjyD;vQif wpfa,mufwnf; awmifü arGYavsmf&m\/
305. Without sloth, the person stays alone, sleeps alone, and walks alone, controls by oneself,
would be delighted in the solitude of the forest / mountain.
22-ed&,0*¾
Chapter
306/ tblw0g'D ed&,H Oaywd? a,m 0gyd uwGm e ua&mrd}pm[/

Oabmyd aw aypö orm b0EÅd? ed[Deur®m rEkZm y&w¬/
306/ r[kwfrrSef ajymqdkolonfvnf; i&JodkYa&muf&\? rdrdjyKvkyfvsuf rjyKvkyf[k ajymqdk

olonfvnf; i&JodkYa&muf&\? xdkolESpfa,mufwdkYonfvnf; ,kwfaomtrI ½Sdukefonfjzpf
í aemifwrvGefb0ü i&JcH&jcif;wlukef\/
306. The person who speaks lies goes to hell, and the one who has done things said, "I haven't
done this" also goes to hell. Both of them, after having passed away, will have to suffer as they
sinned against truth.
307/ umom0uP²m Ava0g? ygy"r®m tonwm/

ygyg ygay[d uar®[d? ed&,H aw OyyZÆa&/
307/ ,kwfrmaom oabm½Sdukefonfjzpfí ukd,fEIwfESvHk;udk rapmifhpnf;ukefaom ouFef;

udk vnfyif;üywfMuukefaom rsm;pGmaom xdkol,kwfrmwdkYonf ,kwfrmaomraumif;rI
wdkYaMumifh i&JodkYusa&muf&ukef\/
307. Those who have bad qualities wear the yellow robes on their necks and not have good
nature and self-control; such persons are led to hell by their bad deeds.
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308/ aoa,sm ta,m*kaVm bkawåm? wawåm t*¾dodclyarm/

,aOö bkaOÆ,s 'kóDavm? &|yd@ronawm/
308/ oDvvnf;r½Sd udk,fçEIwf ESvHk;udkvnf; rapmifhpnf;bJ wdkif;oljynfom;wdkY o'¨g

MunfjzL ay;vSLtyfaomqGrf;udk pm;&jcif;xuf rD;vQHuJhodkY ylavmifaom oHawGcJudk pm;&
jcif;u omíaumif;jrwfao;\/
308. It would be better to swallow a red hot iron ball which is glowing like fire, for bad and
unrestrained fellows than that one should eat the alms provided by devoted people.
309/ pwåm&d Xmemed ea&m yrawåm? tmyZÆwd y&'g½lyao0D/

tyknvmbH e edumrao,sH? edE´H wwD,H ed&,H pwkw¬H/
310/ tyknvmabm p *wD p ygydum? bDwó bDwm, &wD p axmudum/
&mZm p '@H *½kuH yaPwd? wo®m ea&m y&'g&H e aoa0/
309/ w&m;vrf;rSef owdrxm;bJ olwpfyg;om;r,m;udk rS0

D Jolonf tukodkvf&jcif;?
tvdk½Sdwdkif; csrf;ompGmrtdyf&jcif;? olwpfyg;wdkY tuJh&JUcH&jcif;? i&JcH&jcif; þav;yg;
aom qif;&Jjcif;\ taMumif;wdkYodkY a&muf&\/
310/ raumif;rIudkvnf;&\? ,kwfaomvm;&m]*wd}vnf;½Sd\? aMumuf½GHYxdwfvefYaom
a,musfm;\ aMumuf½GYHxdwfvefYaom rdef;rESifh arGYavsmfaysmfyg;&jcif;onf tenf;i,frQom
jzpf\? rif;onfvnf; BuD;av;aom tjypf'Pfudkvnf;ay;\? xdkYaMumifha,musfm;onf
olwpfyg;r,m;udk rrSD0J&m/
309. The person who is thoughtless takes another man's wife would go through four misfortunes:
got sinned, lack of sleep peacefully, disgraced by other people and lastly hell.
310. Getting the sin, and the downward path to hell for the brief pleasure of a frightened man
with frightened woman, the imposition by the King with heavy punishment; therefore let no man
think of another man's wife.
311/ ukaom ,xm 'k*¾[dawm? [w¬ar0g}EkuEÅwd/

omrnH 'kyÜ&mr|H? ed&,m,k}yu¹kwd/
312/ ,HudOöd odxdvH ur®H? oHudvd|Oö ,H 0wH/
ouFó&H jA[®p&d,H? e wH a[mwd r[yævH/
313/ u,d&m ap u,d&maxeH? 'VSareH y&uúar/
odxdavm [d y&dAÁmaZm? bda,sm tmud&aw &ZH/
311/ raumif;ojzifh udi

k ftyfaom oref;jrufonf udkifaomvufudkomvQif cGJ½SouJhodkY
raumif;ojzifh usifho;Hk tyfaom &[ef;tjzpfonf xdk&[ef;udkyif i&JodkY qGJcs\/
-80-
312/ avsmh&JpGmjyKtyfaom trIudpöwpfpHkwpfckonf vnf;aumif;? npfEGrf;aom tusifh

onf vnf;aumif;? ,HkrSm;awG;awmzG,fjzpfaom &[ef;tusifhonfvnf;aumif; tusKd;
rBuD;acs/
313/ trIudpöudk jyKvkyfcJhrl xkdtrIudpöudk wduspGm jyKvkyf&m\? xdktrIudpöudk jrJjrHpGmtm;
xkwf&m\? avsmh&JpGmjyKtyfaom &[ef;tjzpfonf udavomjrLudk xyfavmif;BuJjzefY
wwf\/
311. Just as a blade of grass, if badly grasped, cuts the hand, the life of a monk, if imperfectly
followed, will only lead him to hell.
312. For an act carelessly performed, when sacred vows are broken, a monk's life with suspicion
and hesitation – these may have no great results.
313. If a thing is to be done, let one do it firmly. A thoughtless, careless Bhikkhu only raises the
dust (messing things up) – the dust of desires.
314/ tuwH 'kuú#H aoa,sm? ypäm wyÜwd 'kuú#H/

uwOö okuwH aoa,sm? ,H uwGm emEkwyÜwd/
314/ raumif;rIudk rjyKjcif;onfjrwf\? raumif;rIonf aemiftcg ylyefapwwf\?

aumif;rIudk jyKjcif;onfum; jrwf\? ,if;aumif;rIudk jyKjcif;aMumifh aemifwwpfzef
rylyef&/
314. A misdeed is better left undone, as it torments afterwards; a good deed is better done, for
having done it, one needs not have worry.
315/ e*&H ,xm ypöEÅH? *kwåH oEÅ&Am[d&H/

{0H a*gayx twåmeH? caPm a0g rm Oypö*g/
cPmwDwm [d aompEÅd? ed&,rSd oryÜdwm/
315/ wdkif;jynftpGefjzpfaomNrdKYudk twGif;tjyifESifhwuG vHkjcHKapouJhodkY xdkYtwl rdrd

udk,fudk twGif;tjyifvHkjcHKatmif apmifha½Smufukefavmh? oifwdkYudk bk&m;yGifhjcif;paom
tcGifhtcgaumif;onf rvGefygapvifh? tcGifhtcgaumif;udk vGefolwdkYonf i&Jü usa&muf
ukefonfjzpfí pd;k &drfMu&ukef\/
315. Like a city on the border is guarded both inside and out, so let a man guard himself. Do not
let a good moment with Buddha's Thar tha na (Sasana) slip by, for those who carelessly allow
the good opportunity pass by, in the end they have to suffer when born in hell.
316/ tvZÆdwma, vZÆEÅd? vZÆdwma, e vZÆa&/

rdpäm'd|dorm'gem? owåm *pä EÅd 'k*¾wð/
-81-
317/ tba, b,'ódaem? ba, pmb,'ódaem/

316/ ½SufzG,fr[kwf&mü ½Sufwwfí ½SufzG,f[kwf&mü r½Sufwwfukefaom rSm;aomt,l

½Sdaom owå0gwdkYonf 'k*¾wdb0odkY a&muf&ukef\/
317/ aMumufzG,fr[kwfonfü aMumufzG,f[k ½Iavh½SdMuukefí aMumufzG,f[kwfonfü
aMumufzG,f r[kwf[k ½Iavh½Sdukefaom rSm;aomt,l½Sdaom owå0gwdkYonf 'k*¾wdb0odkY
a&muf&ukef\/
316. Those who are ashamed of what is not shameful and not ashamed of what is shameful; those
people who have very wrong views go the hellish abode in the end.
317. Those who fear what they should not fear, and who do not fear what they should fear; those
people who have very wrong views go to hellish abode.
318/ t0aZÆ 0ZÆrwdaem? 0aZÆ pm0ZÆ'ódaem/

319/ 0ZÆOö 0ZÆawm ÚwGm? t0ZÆOö t0ZÆawm/
or®m'd|dorm'gem? owåm *pä EÅd ok*¾wð/
318/ tjypfr[kwfonfü tjypf[k t,l½SdMuukefí tjypf[kwfonfüvnf; tjypfr[kwf[k

½Iavh½Sdukefaom rSm;aomt,l½Sdaom owå0gwdkYonf 'k*¾wdb0odkY a&muf&ukef\/
319/ tjypfudktjypf[k tjypfr[kwfonfudk tjypfr[kwf[k odMuukefaomaMumifh aumif;
aomt,l½Sdukefaom owå0gwdkYonf ok*wdb0odkY a&muf&ukef\/
318. Those who see sin where there is no sin, and who do not see sin where there is sin; those
people who have very wrong views go to hellish abode.
319. Those who see clearly the good thing is good and the bad thing is bad; have the right views
and they go to the happy state.
-
-82-
23-em*0*¾
Chapter
320/ t[H ema*g0 o*Fgar? pmyawm ywdwH o&H/

twd0gusH wdwdu©dóH? 'kóDavm [d A[kZÆaem/
321/ 'EÅH e,EÅd ordwð? 'EÅH &mZm}bd½l[wd/
'aEÅm aoa|m rEkaóok? a,m}wd0gusH wdwdu©wd/
322/ 0&rów&m 'EÅm? tmZmeD,m p odE¨0g/
ukOÆ&m p r[mem*g? twå'aEÅm wawm 0&H/
320/ qifajymifBuD;onf ppfajrjyifü av;rS (rdrdtay:odkY)usa&mufvmaomjrm;udk rwkef

rvIyf cHouJhodkY igbk&m;onf vGefusL;apmfum;aom pum;udk onf;cHtHh? avmuDbHkom;
vltrsm;onf oDvr½Sdonfomwnf;/
321/ ,Ofaus;NyD;aom qifçjrif;ponfudkom vlpkvla0;½Sd&m yGJobifodkY aqmifukef\?
,Ofaus;NyD;aom qifçjrif;ponfudkom rif;onfpD;\? vGefusL;apmfum;aompum;udk
onf;cHEkdifaomolonf ,Ofaus;NyD;jzpfí vlwdkYwGif tjrwfqHk; jzpf\/
322/ tówdk&fjrif;wdkYonf vnf;aumif;? tmZmenfjrif;wdkYonf vnf;aumif;? odaE¨mjrif;
wdkYonf vnf;aumif;? ukOÆ&rnfaom qifajymifBuD;wdkYonf vnf;aumif; ,Ofaus;ukefrS
omvQif jrwfukef\? udk,fçpdwfESpfyg;udk qHk;r,Ofaus;NyD;olonf xdkjrif;aumif; qif
aumif;wdkYxuf vGefjrwf\/
320. Like an elephant in the battle endures the arrows shot from the bow, I, as the Buddha, will
endure the abusive words as the majority of people are of poor virtue (immoral).
321. They take a tamed elephant or horse to the crowd (assembly); the King also mounts a tamed
elephant or horse. Among people a tamed one is the best who can endure the abusive words.
322. Noble horses and mules are good if tamed, so also great elephants; but the person who
tames himself is even better.
323/ e [d {aw[d ,mae[d? *apä,s t*wH 'doH/

,xmwåem ok'aEÅe? 'aEÅm 'aEÅe *päwd/
323/ þjyuawhaom qif,mOf jrif;,mOfwdkYjzifh ra&mufzl;ao;aom edAÁmeft&yfodkY

ra&mufEkdio
f nfomwnf;? 0dyóemtcdkuf pu©Kpaom £aÈ´wdkYudk qHk;rojzifhvnf;aumif;?
r*ftcdkuf rdrdpdwfudk aumif;pGmqHk;rojzifhvnf;aumif; ,Ofaus;NyD;olonfom ra&mufzl;
ao;aom edAÁmeft&yfodkY rkcsa&mufEkdif\/
-83-
323. It is not by these horses and elephants that one may not go to Nibbana. Only when
practicing vipassana meditation or while in magga Samadhi one who already tamed by himself
can reach Nibbana where untravelled before.
324/ "eygavm emr ukOÆa&m? u#Kuab'aem 'kEéd0g&a,m/

Aa'¨g uAVH e bkOÆwd? okr&wd em*0eó ukOÆa&m/
324/ jyif;xefpGm trkef,pfí ESdrfeif;&efcJ,Of;aom "eygvrnfaomqifonf tzJGYtcsnf

cH&ojzifh tpm;tpmudkrpm;Ekdif? qifonf rdrdae&m *efYa*:awmudkom atmufarhae\/
324. The bull elephant named Danapala, in time of rut, being taken captive, is hard to control. It
does not eat any food when bound; the elephant only remembers his elephant grove.
325/ rd'¨D ,'g a[mwd r[*¢aom p? ed'´g,dwm orÜ&d0wåom,D/

r[m0&ma[m0 ed0gyyka|m? ykeyÜKeH *AÇrkaywd raE´m/
325/ xdkif;rIdif;idkufrsOf;umtdyfvsuf tpm;BuD;um auR;arG;xm;aom0ufBuD;uJhodkY wvl;

vl; wvJvJ tdyfavh½Sdonfh ynmEkYHolonf (tedpö tp½Sdaom vu©PmwdkYudk rqifjcifEkdif
aomaMumifh) tzefzefwvJvJ trd0rf;ü y#doaEäe&\/
325. When a person is lazy and becomes a great eater who sleeps and rolls like a big hog can't
concentrate in mindfulness, gets the rebirth again and again.
326/ £'H yka& pdwårpm&d pm&duH? a,edpäuH ,w¬umrH ,xmokcH/

w'ZÆ[H ed*¾a[ómrd a,medaom? [w¬dyÜbdEéH 0d, tuFko*¾a[m/
326/ þpdwfonf a½S;tcgu vd&

k mtm½kHudk vdkufpm;vsuf tvdk½Sdwdkif; aumif;Ekd;&m&m
vSnfhvnfusufpm; cJhavNyD? cRef;udkifaom qifxdef;onf trkef,pfaomqifudk ESdyfbd
ouJhodkY igonf ,ckxdkpdwfudk toifhtwifh ESvHk;oGif;jcif;jzifh ESdyfaytHh/
326. My mind was used to be wandering about where it wished, where it wanted, where it
pleased; now I will control it by practicing mindfulness, like the holder of the hook controls an
elephant in rut.
327/ tyÜrm'&wm a[mx? opdwårEk&u©x/

'k*¾g O'¨&x}wåmeH? yauF oaEém0 ukOÆa&m/
327/ rarhravsmhaom tyÜrm'w&m;ü arGYavsmfMuukefavmh? rdrdpdwu

f dk apmifha½SmufMu
ukefavmh? nGefü uRHepfaomqifonf rdrdudk,fudk nGefaysmif;rSxkwfouJhodkY oifwdkYonf
udavomnGefaysmif;rS rdrduk,
d fudk xkwfEkwfMuukefavmh/
-84-
327. Practice in mindfulness and take the pleasure. Guard well your mind. Lift yourself up out of
the mental defilements – as would an elephant draws himself out of a muddy swamp.
328/ oap vabx edyuH o[m,H? o'¨ðp&H om"k0d[m&d"D&H/

tbdbk,s oAÁmed y&dó,med? pa&,s awe}wåraem owDrm/
329/ aem ap vabx edyuH o[m,H? o'¨ðp&H om"k0d[m&d"D&H/
&mZm0 &|H 0dZdwH y[m,? {aum pa& rmw*F}&an0 ema*g/
330/ {uó p&dwH aoa,sm? ew¬d Amav o[m,wm/
{aum pa& e p ygyged u,d&m? tayÜgókauúm rmw*F}&an0 ema*g/
328/ ynm&ifhí aumif;pGmaexdkifavh½Sdaom wnfMunfaom twlusifhazmf ynm½Sd taqG

cifyGef;udk tu,fí&cJhrl xdktaqGcifyGef;ESifh twlwuG ab;&eftm;vHk;wdkYudk ESdyfeif;vsuf
0rf;ajrmuf0rf;om owd½SdpGm usifh&m\/
329/ ynm&ifhí aumif;pGmaexdkifavh½Sdaom wnfMunfaom twlusifhazmfynm½Sd taqG
cifyGef;udk tu,fír&cJhrl rif;onf EkdifjyD;aomwdkif;jynfudkpGefYí xGufouJhodkYvnf;aumif;?
rmw*Fqifrif;onf awmüwpfaumifwnf; vSnfhvnfouJhokdYvnf;aumif; wpfa,muf
wnf; usifh&m\/
330/ wpfa,mufwnf; usifhjcif;onf jrwf\? vlrdu
k fü taqGcifyGef; tjzpfrsKd;onf
r½Sd? rmw*Fqifrif;onfawmü wpfaumifwnf; aMumifhMurJh vSnfhvnfouJhodkY wpfa,muf
wnf; aMumifhMurJh usifh&m\? raumif;rIwdkYudk rjyK&m/
328. If you find a wise man in your life who is intelligent, upright and steadfast, you may walk
through your life with that person joyfully and mindfully overcoming all dangers.
329. If it is hard to find a wise man in your life who is upright and steadfast to walk with, travel
alone like a King abandoning a conquered land or like the Matanga elephant roaming in the
forest.
330. It is better in life to go alone rather than to have a bad person as a companion. Let go alone
without attachments, commit no sins like the Matanga elephant alone in the forest.
331/ tw¬rSd ZmwrSd okcg o[m,m? wk|D okcg ,m £w&Dwa&e/

yknH okcH ZD0dwocF,rSd? oAÁó 'ku©ó okcH y[meH/
332/ okcg rawå,swm avmau? taxm aywå,swm okcg/
okcg omrnwm avmau? taxm jA[®nwm okcg/
333/ okcH ,m0 Z&m oDv?H okcg o'¨g ywd|dwm/
okacg ynm, y#dvmabm? ygygeH tu&PH okcH/
331/ taqGcifyGef; ½Sdjcif;onf ta&;udpö ay:aygufvmaomtcg csrf;om\? &&orQ

aom ypönf;Opömjzifh a&mifh&Jjcif;onf csrf;om\? ukodkvfaumif;rI ½Sdjcif;onf touf
ukefcgeD;ü csrf;om\? qif;&JtvHk;pHkudk y,fjcif;onf csrf;om\/
-85-
332/ avmuü trdudk jyKpkvkyfauR;jcif;onf csrf;omaMumif;jzpf\? xdkYjyif tzudk jyKpk

vkyfauR;jcif;onf csrf;omaMumif;jzpf\? avmuü &[ef;wdkYudk jyKpkvkyfauR;jcif;onf
csrf;omaMumif;jzpf\? xdkYjyif raumif;rIrS tyjyKNyD;ol bk&m; yapöuAk'¨g &[EÅmwdkYudk
jyKpkvkyfauR;jcif;onf csrf;omaMumif;jzpf\/
333/ oDv½Sdjcif;onf tdkonfhwdkifatmif csrf;om\? o'¨gw&m; wnfwHc
h dkifjrJjcif;onf
csrf;om\? ynmudk&jcif;onf csrf;om\? raumif;rIudk rjyKjcif;onf csrf;om\/
331. It is delightful having friends when an occasion arises; it is delightful having contentment
with whatever being earned, it is delightful having virtue and a wholesome deed in the hour of
death, and it is delightful having relinquished all misery (dukkhas) behind.
332. It is good in the world taking care of mother, also good taking care of father, a blessing too,
is taking care of monks and bhikkhus, and moreover it is good taking care of Buddha and
Arahants who already abandoned sins.
333. It is pleasant having virtue that lasts to old age, it is also pleasant having faith and
generosity well-founded, also pleasant having attainment of wisdom, and is pleasant having
refrained from doing all sins.
24-wPSm0*¾
Chapter
334/ rEkZó yrwåpm&daem? wPSm 0¹kwd rmvk0g 0d,/

aom y ’0wD [k&m [k&H? zvrdpHä0 0eo®d 0gea&m/
335/ ,H {om o[aw Zr®D? wPSm avmau 0dowådum/
aomum wó y0k¹kEÅd? tbd0|H0 AD&PH/
336/ a,m apwH o[aw Zr®ð? wPSH avmau 'k&pö,H/
aomum wrSm yywEÅd? O'AdE´K0 aygu©&m/
337/ wH a0g 0'grd b'´H a0g? ,m0aEÅ}w¬ orm*wm/
wPSm, rlvH cPx? OoD&aw¬m0 AD&PH/
rm a0g eVH0 aomawm0? rma&m bOÆd ykeyÜKeH/
334/ arharhavsmhavsmhusifhaomowå0gtm; rmavmaygufEG,fuJhodkY wPSmwdk;yGm;\?

opfoD;udktvdk½Sdaomarsmufonf awmwGif;ü wpfyifrSwpfyif ckefvTm;ul;oef;ouJhodkY
xdkwPSmwdk;yGm;olonf wpfb0rS wpfb0odkY ajy;oGm;&m\/
-86-
335/ Nydwfjrufonf rdk;½Gmaomtcg BuD;yGm;ouJhodkY avmuü uyfNidwG,fwmí ,kwfrm

aom þwPSm n§Of;qJcH&oltm; pdk;&drfaMumifhMurIwdkYonf BuD;yGm;ukef\/
336/ a&aygufonf Mum½GufrS avsmusouJhodkY avmuü vGefqefEkdifcJaom ,kwfrmaom
xdkwPSmudk n§Of;qJEkdifcJhrl xdkyk*¾KdvfoP²efrS pdk;&drfaMumifhMurIwdkYonf avsmusukef\/
337/ xdkYaMumifh þt&yfü tnDtnGwf pnf;a0;vmMuukefaom oifwdkYtm; igonf
aumif;aompum;udka[mtHh? yef;&if;ac:aom jydwfjruf\tjrpfudk tvdk½Sdolonf jydwfjruf
yifudk wl;&ouJhodkY edAÁmefudk tvdk½Sdolonf wPSm\ tjrpft&if;udkwl;ypfMuukefavmh?
a&tvsifonf usLyifudk zsufqD;ouJhodkY udavomrm&fonf oifwdkYudk tzefwvJvJ
rzsufqD;apvifh/
334. For a heedless person the craving grows like a Maluva creeper. That person has to go from
existence to existence (rebirths and deaths) like a monkey jumping from one tree to another
wishing for fruit.
335. Whoever in the world is overwhelmed by craving, his sorrow grows more and more, like
the entangling creeper, birana grass, well grown by rained upon.
336. But whoever in the world overcomes that craving which is hard to abandon, sorrow falls
away from that person like drops of water from a lotus leaf.
337. Therefore I will tell good luck to all of you who have gathered here; uproot craving entirely
to get to Nibbana, as the person who seeks the fragrant root digs the grass above, so the killer
desires may not destroy you again and again, as a running river destroys reeds.
338/ ,xmyd rlav tEky'á0 'aVS? qdaEémyd ½kau©m ykea&0 ½l[wd/

{0rÜd wPSmEkoa, tEl[aw? edAÁwåwD 'kur
© d'H ykeyÜKeH/
339/ ,ó qwåðowd aomwm? remyo0em bkom/
r[m 0[EÅd 'k'´d|ð? ouFyÜg &m*edódwm/
340/ o0EÅd oAÁ"d aomwm? vwm OyÜZÆ wd|wd/
wOö 'doGm vwH ZmwH? rlvH ynm, qdE´x/
341/ o&dwmed odae[dwmed p? aomreómed b0EÅd ZEÅKaem/
aw omwodwm okacodaem? aw a0 ZmwdZ½ly*g e&m/
342/ wodPm, yk&u©wm yZm? y&doyÜEÅd oaom0 AE¨dawm/
oHa,mZeo*Fowåum? 'ku©rkayEÅd ykeyÜKeH pd&m,/
343/ wodPm, yk&u©wm yZm? y&doyÜEÅd oaom0 AE¨dawm/
wo®m wodPH 0daem'a,? tmucFEÅ 0d&m*rwåaem/
338/ cdkifjrJaoma&aomufjrpfudk rzsufqD;bJ ]rEkwfbJ} yifpnfudkjzwfaomfvnf; opfyif

onf wpfzef aygufa&mufpnfum;jyefouJhodkY þtwl udef;atmif;aeaom wPSmudk
rzsufqD;tyfao;onf½Sdaomf þy#doaE¨ ae&jcif;paom qif;&Jonf tzefzeftxyfxyf
jzpf&\/
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339/ tMuifyk*¾Kdvftm; jyif;jyif;xefxef ESpfoufzG,ftm½kHwdkYodkY pD;ukefaom oHk;q,fh

ajcmufyg;aom wPSma&tvsOfwdkYonf ½Sdukef\? rSm;aomt,l½Sdaom xdkolwdkYudk &m*ESifh
pyfaom tm;BuD;aom tMuHtpnfwdkYonf aqmif,loGm;ukef\/
340/ wPSmwnf;[laom a&tvsOfwdkYonf tvHk;pHkaom tm½kHwdkYü ,dkpD;ukef\? wPSm
wnf;[laom EG,fonf 'Gg&ajcmufyg;üjzpfí tm½Hkajcmufyg;üwnf\? xdkwPSmwnf;
[laomEG,fudk jrifí xdkwPSm EG,fjrpfudk r*fynmjzifh jzwfMuukefavmh/
341/ owå0gwdkYtm; atmufarhjcif;çcspfjcif;ç0rf;ajrmufjcif;wdkYonf jzpfukef\? xdkowå0g
wdkYonf om,mESpfoufzG,fü rSDukefvsuf umrcsrf;omudk ½SmrSD;ukefonfjzpfí y#doaE¨
aejcif; tdkjcif;odkY rkcsuyfa&mufMu&ukef\/
342/ wPSmjzifh 0ef;0dkif;jcH&Htyfukefaom owå0gwdkYonf rkqdk;ausmhuGif;ü rdaom,kefuJh
odkY aMumuf½GHxdwfvefY aeMu&ukef\? umr&m*paom oHa,mZOf tap;jzifh uyfNidukef
aomolwdkYonf MumjrifhpGmaom umvywfvHk; tzefwvJvJ y#doaEäejcif;paom qif;&J
udk uyfa&mufMuukef\/
343/ wPSmjzifh 0ef;0di
k f;jcH&Htyfukefaom owå0gwdkYonf rkqdk;ausmhuGif;ü rdaom,kefuJh
odkY aMumuf½GHxdwfvefY aeMu&ukef\? xdkYaMumifh rdrd\ &m*uif;jcif;udk awmifhwaom
olonf wPSmudk y,fazsmuf&m\/
338. A tree will grow again though it is cut down as long as its root has not been destroyed and is
firm, in the same way if the root of craving is not wholly uprooted, suffering (rebirths) will come
again and again.
339. For the person there are thirty-six mighty streams (six senses and their corresponding
objects) of craving running towards pleasure; with wrong view his thoughts fixed with passion
(associated with ta hnar, ra ga), will sweep him away in the flow.
340. The streams of craving flow everywhere; the creeper of craving has sprung up from six
sensual orifices of the body and established six mental states. Having seen the creeper sprung up,
cut out its root with insight wisdom.
341. All beings are experienced and moved by such mental states as remembering, loving and
happiness. Attached with mental defilements, seeking comfort and pleasure, such beings are
certainly led to rebirths and old age.
342. Having attached by craving, people run around like a frightened hare trapped in hunter's
noose, being held by fetters and bonds. They, who are stuck with bondage of Karma (ra ga) get
sufferings like rebirths again and again.
343. Having attached by craving, people run around like a frightened hare trapped in hunter's
noose. Therefore the person who wished to get rid of lust (ra ga) must first need to conquer
desires ( ta hnar).
344/ a,m edAÁeaxm 0em"drkawåm? 0erkawåm 0ear0 "m0wd/

wH yk*¾varx yóx? rkawåm AEëar0 "m0wd/
344/ tMuifolonf vlYtjzpfüaejcif;[laom awmudkpGefYí tusifhwnf;[laom awmodkY

ouf0ifcJh\/ tdrf&maxmifrI wPSmawmrS vGwfNyD;vsuf tdrf&maxmifrI wPSmawmodkY
yif ajy;0ifjyef\? vmMuukefavmh? xkdyk*¾Kdvu
f dk ½IMuukefavmh? tdrf&maxmifrI taESmif
tzGJYrSvGwfjyD;vsuf tdrf&maxmifrI taESmiftzGJYodkYomvQif ajy;0if\/
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344. The person who has desires makes himself free from desires as he has left his home to enter
another, but when he is free he then returns his life of old desires – come see this person, he
became free and he ran back to his old home.
345/ e wH 'VSH AEërm[k "D&m? ,'g,oH 'g½kZyAÁZOö/

om&wå&wåm rPduk@avok? ykawåok 'ga&ok p ,m tayu©m/
346/ {wH 'VSH AEërm[k "D&m? Mo[m&deH odxdvH 'kyÜrkOöH/
{wrÜd aqwGme y&dAÁZEÅd? teayu©daem umrokcH y[m,/
345-346/ oHjzifhjyKvkyfaom oHajcusOf;paom taESmiftzGJY opfom;jzifhvy

k faomxdwfwHk;
paom taESmiftzGJY jrufavQmfwdkYjzifhvkyfaom BudK;paom taESmiftzGJYrsKd;udk cdkifjrJaom
taESmiftzGJY[k ynm½SdwdkY rqdkMuukef? ywåjrm; em;awmif;paom &wemwdkYü vnf;aumif;?
om;orD; r,m;wdkYü vnf;aumif; tvGefwyfESpfoufaom iJhuGufrI wPSmtaESmiftzGJYudk
½kef;jzwfí riJhuGub
f J umrcsrf;omudkpGefYvsuf awmxGufMuukef\/
345-346. The wise do not say a strong fetter which is made of iron (iron legs), of wood (stocks),
or of jute, but far stronger is the passionate affection on precious stones, jeweled ornaments,
children and wives.
The wise say this is a strong fetter that drags the person down to the four woeful planes, is
seemingly loose but hard to remove. By cutting through that bond, leaving behind all worldly
pleasures and desires, wise people walk the path of wisdom.
347/ a, &m*&wåm}EkywEÅd aomwH? o,HuwH ruú#aum0 ZmvH/

{wyÜd aqwGme 0ZEÅd "D&m? teayu©daem oAÁ'ku©H y[m,/
347/ yifhulonf rdrdjyKaom ydkufuGefü tdyfouJhodkY owå0gwdkYonf jyif;pGmwyfrufukef

onfjzpfí rdrdwdkYjyKaom wPSmtvsOfodkYusukef\? ynm½SdwdkYonf þwPSmudkjzwfí
riJhuGufbJ cyfodrf;aom qif;&JudkpGefYvsuf oGm;ukef\/
347. People who are firmly filled with desires and passions immerse into the stream of craving
just as the spider falls and sleeps in the web it made. The wise cut through this and walk away
leaving behind all passions that are the origination of sufferings.
348/ rkOö yka& rkOö ypäawm? raZÑ rkOö b0ó yg&*l/

oAÁw¬ 0drkwårmeaom? e ykeH ZmwdZ&H Oay[dod/
348/ vGefavjyD;aomcE¨mü wPSmudkpe

G fYavmh? aemifjzpfay:rnfhcE¨mü wPSmudkpGefYavmh?
tv,fjzpfaom ypöKyÜefcE¨mü wPSmudkpGefYavmh? tvHk;pHk ypöKyÜefçtwdwf tem*wfcE¨mü
wPSmrSvGwfaom pdwf½Sdvsuf b0oHk;yg;\tqHk;odkY a&mufonfjzpfí wpfzeftdkjcif;
emjcif;odkY ruyfavvifh/
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348. Let go the past body with craving behind, let go the future body with craving behind, also
let go the present body with craving behind, be liberated your mind free from craving in the past,
present and future, so that you no longer need to enter again into old age and decay.
349/ 0dwuúrxdwó ZEÅKaem? wdAÁ&m*ó obmEkyódaem/

bda,sm wPSm y0¹kwd? {om acg 'VSH ua&mwd AEëH/
350/ 0dwuúLyoar p a,m &awm? tokbH bm0,aw o'g oawm/
{o acg AsEÅd um[dwd? {o aqpäwd rm&AEëH/
349/ umr0dwuf ESdyfpuftyfaom xufaom&m*½Sdaom wifhw,f\[k tzefzef½Iaom

owå0gtm; wPSmonf tvGefwdk;yGm;av\? þolonf rm&f\taESmiftzJGYudk cdkifjrJatmif
jyK\/
350/ tMuifyk*¾Kdvfonf rdpäm0dwufjidrf;jcif;üom arGYavsmf\? owd½Sdonfjzpfí tcgcyf
odrf; tokbtm½kHudkyGm;\? þyk*¾Kdvfonf rm&f\taESmiftzGJYudk uif;atmifjyK\? rm&f\
taESmiftzGJYudk jzwf\/
349. The person who is held by clinging, and also has strong passions, thinking that this is
delightful, grows more craving passions and he actually makes his bondage stronger.
350. The person who has already abandoned miserable thoughts delights in peace, ever mindful
and meditates on viewing unpleasantness of the body. That person certainly will cut the
attachment and end the bondage with Mara.
351/ ed|*Fawm toEÅmoD? 0DwwaPSm te*FaPm/

tpäE´d b0ov’med? tEÅdarm,H orkóa,m/
352/ 0DwwaPSm tem'gaem? ed½kwådy'aum0da'g/
tu©&meH oEédygwH? Znm ykAÁmy&med p/
o a0 ]]tEÅdrom&Da&m? r[myanm r[myk&daom}}wd 0kpöwd/
351/ &[ef;udpö NyD;qHk;jcif;odkY a&mufNyD;olonf xdwfvefYjcif;r½Sd? wPSmuif;\? ud

avomuif;\? b0odkYa&mufaMumif; &m*paom ajimifhwHoif;wdkYudk jzwfNyD;jzpf\? þ
cE¨mudk,fonf tqHk;pGefjzpf\/
352/ wPSmuif;aom? pGJvef;jcif;r½Sdaom? ed½kwåd y#dorÇd'gü vdr®maom? tu©&mwdkY\
taygif;udkvnf; odaom? a½SYaemuftu©&mwdkYudkvnf; odaom? tqHk;pGefjzpfaom udk,f
cE¨m½Sdaom xdkyk*¾Kdvfudk pifppf BuD;aomynm½Sdol ]a,musfm;jrwf}[lí ac:qdktyf\/
351. The Bhikkhu who has reached to the perfection (of Arahant), has no fear, no craving and is
dispassionate. He has already broken the throngs of life-giving sensual pleasures (such as ra ga).
This will be his last body.
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352. He who has no craving, no attachment, well understood in language and expressions
(fourfold Analytical Knowledge of Patisambhida) – the arrangement of words in due order, one
with the great wisdom and the final body is called the Great person.
353/ oAÁmwdbl oAÁ0d'l[ro®d? oaAÁok "ar®ok tElyvdawåm/

oAÁOÆa[m wPSu©a, 0drkawåm? o,H tbdnm, urk'´dao,sH/
353/ igonf tvHk;pHkw&m;wdkYudk ESdrfeif;íwnf\? tvHk;pHkaom w&m;oabmudkod\?

tvHk;pHkaom oabmw&m;wdkYü uyfNidwG,fwmjcif;r½Sd? tvHk;pHkaom awbkr®uw&m;udk
pGefY\? wPSmukefcef;&m t&[wåzdkvfü udavomrSvGwf\? udk,fwdkifxl;aomÓPfjzifh
odí tb,foludk igYq&m[k nTefjy&tHhenf;/
353. I have conquered all, I understand the all nature of all Dhammas, I have no attachments with
regard to all Dhammas, I have no craving and already left everything behind, I am free – having
understood with great wisdom and to whom should I point as my teacher?
354/ oAÁ'geH "r®'geH Zdemwd? oAÁ&oH "r®&aom Zdemwd/

oAÁ&wð "r®&wd Zdemwd? wPSu©a,m oAÁ'ku©H Zdemwd/
354/ w&m;tvSLonf tvSLtm;vHk;udk atmifEkdif\? w&m;t&omonf t&omtm;vHk;

udk atmifEdkif\? w&m;ü arGYavsmfjcif;onf arGYavsmfjcif;tm;vHk;udk atmifEkdif\? wPSm
ukef&m t&[wåzdkvfonf tvHk;pHkaomqif;&Judk atmifEkdif\/
354. The gift of Dhamma is no match with any other gifts, the taste of Dhamma is no match with
any other taste, living with Dhamma in enjoyment is no match with any other living, and the
victory over craving conquers all sufferings.
355/ [eEÅd abm*g 'kar®"?H aem p yg&*a0odaem/

abm*wPSm, 'kar®a"m? [EÅd tan0 twåeH/
355/ pnf;pdrfOpömwdkYonf ynmrJholudk zsufqD;ukef\? edAÁmefwnf;[laom wpfzufurf;

udk ½SmrSD;olwdkYudkum; rzsufqD;Ekdifukef? ynmrJholonf pnf;pdrfOpömü wyfrufjcif;jzifh
olwpfyg;wdkYudk zsufqD;ouJhodkY rdrdudk,fudk zsufqD;wwf\/
355. Wealth destroys the person who has little wisdom, but not those who seek the other shore,
Nibbana. Affection in wealth destroys the unwise person and others.
356/ wdPa'gomed acwåmed? &m*a'gom t,H yZm/

wo®m [d 0Dw&ma*ok? 'dEéH a[mwd r[yævH/
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357/ wdPa'gomed acwåmed? a'goa'gom t,H yZm/

wo®m [d 0Dwa'gaook? 'dEéH a[mwd r[yævH/
358/ wdPa'gomed acwåmed? arm[a'gom t,H yZm/
wo®m [d 0Dwarma[ok? 'dEéH a[mwd r[yævH/
359/ wdPa'gomed acwåmed? £päma'gom t,H yZm/
wo®m [d 0d*wdapäok? 'dEéH a[mwd r[yævH/
356/ v,f,mwkdYudk jruftaygif;wdkYonf zsufqD;ukef\? þowå0gtaygif;udk &m*onf

zsufqD;\? xdkYaMumifh &m*uif;aom yk*d¾KvfwdkYü ay;vSLjcif;onf tusKd;BuD;\/
357/ v,f,mwkdYudk jruftaygif;wdkYonf zsufqD;ukef\? þowå0gtaygif;udk a'go
onf zsufqD;\? xdkYaMumifh a'gouif;aomyk*¾KdvfwdkYü ay;vSLjcif;onf tusKd;BuD;\/
358/ v,f,mwkdYudk jruftaygif;wdkYonf zsufqD;ukef\? þowå0gtaygif;udk arm[
onf zsufqD;\? xdkYaMumifh arm[uif;aomyk*d¾KvfwdkYü ay;vSLjcif;onf tusKd;BuD;\/
359/ v,f,mwkdYudk jruftaygif;wdkYonf zsufqD;ukef\? þowå0gtaygif;udk tvkd&ruf
onf zsufqD;\? xdkYaMumifh tvdk&rufuif;aomyk*d¾KvfwdkYü ay;vSLjcif;onf tusKd;BuD;\/
v,f,mwdkYudk jruftaygif;wdkYonf zsufq;D ukef\? þowå0gtaygif;udk wPSmonf
zsufqD;\? xdkYaMumifh wPSmuif;aom yk*d¾KvfwdkYü ay;vSLjcif;onf tusKd;BuD;\/
356. Weeds are the cause of destruction of fields; sensual desire is the cause of destruction of
humankind. Therefore donating a gift to the person who has no sensual desire has great benefit.
357. Weeds are the cause of destruction of fields; hatred is the cause of destruction of
humankind. Therefore donating a gift to the person who is free from hatred has great benefit.
358. Weeds are the cause of destruction of fields; delusion is the cause of destruction of
humankind. Therefore donating a gift to the person who is free from delusion has great benefit.
359. Weeds are the cause of destruction of fields, desire (craving) is the cause of destruction of
humankind. Therefore donating a gift to the person who is free from desire has great benefit.
-
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25-bdu©K0*¾
Chapter
360/ pu©Kem oH0a&m om"k? om"k aomawe oH0a&m/

Cmaee oH0a&m om"k? om"k Zd0Sg, oH0a&m/
361/ uma,e oH0a&m om"k? om"k 0gpm, oH0a&m/
reom oH0a&m om"k? om"k oAÁw¬ oH0a&m/
oAÁw¬ oH0kawm bdu©K? oAÁ'ku©m yrkpöwd/
360/ tukodkvfrjzpf&ef pu©K'Gg&ü apmifhpnf;ydwfqdkYrIonf aumif;\? aomw'Gg&ü

apmifhpnf;ydwfqdkYrIonf aumif;\/
361/ um,'Gg&ü apmifhpnf;ydwfqdkYrIonf aumif;\? 0pD'Gg&ü apmifhpnf;ydwfqdkYrIonf
aumif;\? raem'Gg&ü apmifhpnf;ydwfqdkYrIonf aumif;\? tvHk;pHkaom 'Gg&wdkYüapmifhpnf;
ydwfqdkYrIonf aumif;\? tvHk;pHkaom 'Gg&wdkYü apmifhpnf;ydwfqdkYEki
d faom &[ef;onf
qif;&Jtm;vHk;rS vGwa
f jrmufEkdif\/
360. It is good to control the eye, the ear, the nose and the mouth to prevent from sin.
361. It is good to control the body (kar ya), it is good to control the speech (wa zi) and it is good
to control the mind (ma nor). It is good to control all senses. The Bhikkhu who can control all
senses will be free from all sufferings.
362/ [w¬oH,awm yg'oH,awm? 0gpmoH,awm oH,wkwåarm/

tZÑwå&awm orm[dawm? {aum oEÅKodawm wrm[k bdu©KH/
362/ tMuifolonf vufudk apmifhpnf;\? ajcudk apmifhpnf;\? EIwfudk apmifhpnf;\?

wpfudk,fvHk;udk apmifhpnf;\? ur®|mef;pD;jzef;rIü arGYavsmfum wnfMunfaom pdwf½Sd\?
wpfa,mufwnf;aeí &&orQjzifh a&mifh&JEkdif\? xdkoludk &[ef;[lí qdkukef\/
362. The one who has control on his hands, control on his feet, control on his words, and who is
well-controlled, who is upright, steadfast and joyful in meditation, stays in solitary and is
contented – that one they call a Bhikkhu.
363/ a,m rkcoH,awm bdu©K? rEÅbmPD tEk'äwm/

tw¬H "r®Oö 'Daywd? r"k&H wó bmodwH/
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363/ tMuif&[ef;onf EIwfudk apmifhpnf;\? ynmjzifh qifjcifí ajymqdkavh½Sd\?

rysHYvGifhaompdwf½Sd\? teuft"dyÜg,fukdvnf;aumif;? ygVdudkvnf;aumif; a[mjywwf\?
xdk&[ef;a[mjyaom pum;onf csKdNrdefom,m\/
363. The Bhikkhu who is restrained in speech, speaks with wisdom, who has Samadhi, strong
concentration, who has good command on sacred verses and in-depth meaning of them, his
speech is pleasant.
364/ "r®m&marm "r®&awm? "r®H tEk0dpdEÅ,H/

"r®H tEkó&H bdu©K? o'¨r®m e y&d[m,wd/
364/ w&m;vQif arGYavsmf&m½Sdaom w&m;ü arGYavsmfwwfaom w&m;udktzefzefMuHpnf

wwfaom w&m;udk tzefzef atmufarhwwfaom &[ef;onf olawmfaumif;w&m;rS
rqkwf,kwf/
364. The Bhikkhu who only has Dhamma to live peacefully with, who is delightful in Dhamma,
ponders in Dhamma and remembers Dhamma – he will not fall away from the Sublime
Teaching, Dhamma.
365/ ovmbH emwdran,s? em}anoH yd[,H pa&/

tanoH yd[,H bdu©K? orm"ð em"d*päwd/
366/ tyÜvmabmyd ap bdu©K? ovmbH emwdrnwd/
wH a0 a'a0g yoHoEÅd? ok'¨gZD0ð twE´dwH/
365/ rdrd&rnfh vmbfvmbudk rw&m;½SmrSD;aomtm;jzifh pufqkyfzG,f rjzpfap&m? ol

wpfyg;wdkY\ vmbfvmbudk rESpfouf rawmifhw&m? olwpfyg;wdkY\ vmbfvmbudk
ESpfoufawmifhwaom &[ef;onf wnfMunfrI ]orm"d}udk r&Ekdif/
366/ &[ef;onf vmbfvmbenf;aomfvnf; rdrd vmbfvmbudk rw&m; ½SmrSD;aom
tm;jzifh tu,fí pufqkyfzG,f rjzpfapcJhrl toufarG; pifMu,fí rysif;r&d vHkYv½Sdaom
xdk&[ef;udk ewfwdkYonf {uef csD;rGrf;ukef\/
365. Do not let offerings received to be viewed as contempt by oneself, also not long for the
offerings received by others. A monk who envies others cannot attain deep concentration.
366. Though a monk has received only a little offering, if it is not viewed as contempt by him,
the gods praise the monk whose life is pure and free of laziness.
367/ oAÁaom emr½lyo®ð? ,ó ew¬d rrm,dwH/

towm p e aompwd? o a0 ]]bdu©L}}wd 0kpöwd/
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367/ tMuifyk*¾Kdvftm; emrfw&m; ½kyfw&m;tm;vH;k ü ig ig\Opöm[k jrwfEkd;pGJvrf;rI

r½Sd? xdkemrf½kyf ysufpD;aomfvnf; rpdk;&drf? xdkyk*¾Kdvfudk ]]bdu©K}} tppf [lí qdktyf\/
367. For the person who has no selfish possessiveness on all mind and matter aggregates, and
who does not worry on when they are shattered, he is indeed called a Bhikkhu.
368/ arwåm0d[m&D a,m bdu©K? yoaEém Ak'ömoae/

t"d*apä y'H oEÅH? ocFg½lyorH okcH/
369/ odOö bdu©K £rH em0H? odwåm aw v[karówd/
aqwGm &m*Oö a'goOö? wawm edAÁmear[dod/
370/ yOö qdaE´ yOö Za[? yOö pkwå&d bm0a,/
yOöo*Fgwda*g bdu©K? ]]MoCwdaPÖm}}wd 0kpöwd/
371/ psm, bdu©K rm yrma'g? rm aw umr*kaP &arók pdwåH/
rm avm[*kVH *dvD yrawåm? rm uE´d ]]'ku©rd'}}EÅd ',Srmaem/
372/ ew¬d psmeH tynó? ynm ew¬d tpsm,awm/
,rSd psmeOö ynm p? o a0 edAÁmeoEÅdau/
373/ oknm*g&H y0d|ó? oEÅpdwåó bdu©Kaem/
trmEkoD &wd a[mwd? or®m "r®H 0dyóawm/
374/ ,awm ,awm or®owd? cE¨meH O',AÁ,H/
vbwD yDwdygarmZÆH? trwH wH 0dZmewH/
375/ wMwm,rm'd b0wd? £" ynó bdu©Kaem/
£È´d,*kwåd oEÅK|d? ygwdarmau© p oH0a&m/
376/ rdawå bZók uvsmaP? ok'¨gZDa0 twE´daw/
y#doE¦m&0kwsó? tmpm&ukoavm od,m/
wawm ygarmZÆA[kavm? 'ku©óEÅH u&dówd/
368/ arwåmw&m;udk yGm;rsm;avh½Sdaom? jrwfpGmbk&m;omoemawmfü Munfñkdaom

&[ef;onf ocFg&wdkY\Nidrf;&m Nidrfoufcsrf;at;aom edAÁmefudk &Ekdif\/
369/ &[ef; þcE¨mudk,fwnf;[laomavSrS rdpäm0dwuf[laom a&udk yufxkwfavmh?
xdkodkY yufxkwfvQif oif\ cE¨mudk,fwnf;[laomavSonf vsifpGmoGm;EkdifvwåHY? &m*
a'goudk y,fjzwfEdkifvQif edAÁmefodkY a&mufvwåHY/
370/ atmufydkif;oHa,mZOf ig;yg;udk jzwf&m\? txufydkif;oHa,mZOf ig;yg;udk pGefY&m
\? o'¨gpaom ig;yg;aomw&m;wdkYudk tvGefyGm;&m\? avmbpaom jidwG,fjcif;ig;yg;
rS vGefajrmufaom &[ef;udk ]]oHo&m 0JMoCudk ul;ajrmufNyD;ol}}[lí qdktyf\/
371/ &[ef; tedpöponfjzifh½Iavmh? rarhavsmhvifh? oif\pdwfudk umr*kPfü rarGY
avsmfapvifh? arhavsmhí oHawGcJudk rrsKdvifh? avmifonf½Sdaomf þodkYtavmifcH&jcif;
onf qif;&JavpG[k ridka<u;vifh/
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372/ ynmr½Sdoltm; orm"dpsmefr½Sd? orm"d psmefr½Sdoltm; 0dyóemynmr½Sd? tMuif

yk*¾Kdvfü orm"dpsmefonf vnf;aumif;? 0dyóemynmonf vnf;aumif; ½Sd\? xdkol
onf edAÁmefESifh {uefeD;awmh\/
373/ qdwfNidrf&mt&yfodkY 0ifa&mufí aumif;pGmw&m;udk ½IrSwfaom jidrfoufaompdwf
½Sdaom&[ef;tm; vlomrefwdkYESifh rxdkufaom 0dyóempsmefpaom w&m;ü arGYavsmfjcif;
onfjzpf\/
374/ cE¨mig;yg;wdkY\ jzpfjcif; ysufjcif;udk oHk;oyfqifjcifwdkif; oH;k oyfqifjcifwdkif;
ESpfoufrI]yDwd} 0rf;ajrmufrI]ygarmZÆ}udk &\? xdkESpfouf0rf;ajrmufrIonfyif w&m;rSef
udkodaom ynm½SdwdkYtwGuf edAÁmef a&mufaMumif;yifwnf;/
375/ þomoemawmfü £aÈúdkapmifhxdef;rI tmZD0 ypö,ESpfyg;üa&mifh&JrI ygwdarmu©
oDvü apmifhpnf;rI pwkyg&dok'¨doDvav;yg;onf ynm½Sd &[ef;twGuf xde
k dAÁmefa&muf
aMumif; tusifhü tOD;tp jzpf\/
376/ pifMu,faom toufarG;jcif;½Sdí rysif;&daom rdwfaqGaumif;wdkYudk qnf;uyfavmh?
tmrdo"r®y#doE¦m&ESpfyg;wdkYESifh jynfhpHkap&m\? usifh0wfoDvwdkYü vdr®m&m\? xdkqdkcJh
jyD;aom taMumif;wdkYaMumifh 0rf;ajrmufrIrsm;onfjzpfí qif;&J\ tqHk;udk jyKvwåHY/
368. The bhikkhu who practices loving kindness all the time, who has excellent faith in
Teachings of the Bhddha, he would attain the state in peace where sankharas (compounded
existences) has ceased.
369. Bhikkhu – empty the boat (of aggregate). If it is empty, it will sail quickly. Having cut off
passion and hatred, you will thereby reach Nibbana.
370. Cut off the lower five attachments. Throw off the upper five attachments. Cultivate these
five. The bhikkhu who has abandoned beyond the five attachments is called "the person who has
crossed over the flood of Samsara".
* lower five – selfishness, doubt, wrong austerities and rites, lust, hatred
* upper five – desire to be born with a body, or without a body, self-will, restlessness, ignorance
* cultivate five – faith, mindfulness, energy, contemplation, vision
* five attachments – lust, hatred, delusion, pride, wrong views
371. Bhikkhu – be mindful, do not be negligent, let your mind not to be on sensual desires, do
not swallow a red hot iron ball by negligence, if burned, do not cry "This is painful".
372. The person who has no insight will not have contemplation; the person who has no
contemplation will not have insight. For the person who has contemplation and insight, he is
indeed close to Nibbana.
373. The Bhikkhu with calm mind has entered his empty house, deep in meditation, has gained
the insight knowledge with which he lives in delight unlike ordinary beings.
374. Whenever one concentrates on impermanence of rising and disappearing on five aggregates,
one gains joy and delight, with that one with insight knowledge can attain Nibbana.
375. Here in this Buddhist Era (Buddha's Thar tha nar), these are the first things for the Bhikkhu
with insight; guarding the senses, contentment, restraint in Patimokkha precepts which can lead
to attaining Nibbana.
376. Let one be good association with friends who have right livelihood and are not slothful. Let
one be also clever with sound moral principles and be attentive with precepts. Being that, one
will have a full joy and will make an end of sufferings.
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377/ 0ódum 0d, ykyæged? r'´0ged yrkOöwd/

{0H &m*Oö a'goOö? 0dyÜrkaOöx bdu©a0g/
377/ &[ef;wdkY rkav;yef;yifwdkYonf &ifha&mfnd§K;EGrf;ukefaom yef;yGifhwdkYudk pGefYvGwfbd

ouJhodkY þtwl oifwdkYonf &m*udkvnf;aumif;? a'goudkvnf;aumif;? pGefYvTwfMu
ukefavmh/
377. O Bhikkhu, just as Spanish jasmine lets its faded flowers fall, you should shed passion and
hatred.
378/ oEÅuma,m oEÅ0gapm? oEÅ0g okorm[dawm/

0EÅavmumrdaom bdu©K? ]]OyoaEÅm}}wd 0kpöwd/
378/ aumif;pGm wnfMunfonfjzpfí jidrfoufaomudk,f jidrfoufaomEIwf jidrfoufaom

pdwf½Sdaom avmuDpnf;pdrf t½Sdeftapmfponfudk axG;tefNyD;aom&[ef;udk Nidrf;at;aom
&[ef;[lí qdktyf\/
378. It can be said that a monk is in peace when he is calm with his body, mind and speech,
when he is the master of himself and has already left behind all worldly wealth.
379/ twåem apm',wåmeH? y#drHaox twåem/

aom twå*kawåm owdrm? okcH bdu©K 0d[m[dod/
380/ twåm [d twåaem emaxm?(aum [d emaxm ya&m od,m)twåm [d twåaem *wd/
wo®m oH,rrwåmeH? tóH bj'H0 0gPdaZm/
379/ &[ef; rdrdudk,fudk rdrdudk,fwdkif apmaMumppfaq;avavmh? rdrdudk,fudk rdrdudk,f

wdkif qifjcifavavmh? rdrdudk,fudk rdrdud,
k fwdkif apmifha½Smufonfjzpfí owd½Sdaomoif
onf csrf;ompGm ae&vwåHY/
380/ rdrdonfomvQif rdrdudk;uG,f&mjzpf\? wpfyg;aomolonf tb,frSm udk;uG,f&m
jzpfEkdiftHhenf;? rdrdonfomvQif rdrd\ vJavsmif;&mjzpf\? xdkYaMumifh jrif;ukefonfonf
trsKd;aumif;jrif;udk apmifha½SmufouJhodkY rdrdudk,fudk apmifha½Smufavavmh/
379. You need to restrain by yourself, you need to control by yourself, by thus being well-
guarded and examined by yourself, and you who has mindfulness will stay in joy.
380. You are the master of yourself and nobody but yourself is your own master. You are the
sole guide of yourself, so you control yourself just as a horse merchant does his good horse.
381/ ygarmZÆA[kavm bdu©K? yoaEém Ak'ömoae/

t"d*apä y'H oEÅH? ocFg½lyorH okcH/
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381/ jrwfpGmbk&m;\ omoemawmfü MunfñkdjrwfEkd;í 0rf;ajrmufjcif;rsm;aom &[ef;

onf ocFg&wdkY\jidrf;&m jidrfoufcsrf;ajrhaom edAÁmefudk &&m\/
381. For the monk who is firm and has deep affection in Buddha's teachings, with full of joy,
will attain Nibbana where the end of sankharas, cessation of volitional formations.
382/ a,m [a0 '[a&m bdu©K? ,kOÆwd Ak'ömoae/

382/ tMuif&[ef;onf i,f½G,faomfvnf; jrwfpGmbk&m;omoemawmfü pifppf vHkYv

MudK;ukwftm;xkwf\? xdk&[ef;onf wdrfwdkufrSvGwfaom vrif;uJhodkY þavmuudk
xGef;vif;awmufyap\/
382. Though young in age, a monk who has a relentless striving in Buddha's teachings brightens
up the world like the moon free from clouds.
26-jAm[®P0*¾
Chapter
383/ qdE´ aomwH y&uúr®? umar yEk' jAm[®P/

ocFg&meH c,H ÚwGm? tuwnLod jAm[®P/
383/ olawmfaumif; wPSmwnf;[laom tvsOfudk jzwfavmh? vHkYvjyKí umrwdkYudk

y,favmh? ocFg&wdkY\ukef&mudkodí rjyKjyiftyfaomedAÁmefudkodavmh? &[EÅmjzpfavavmh/
383. Cut off the stream of craving, O Bhikkhu, and drive away all sensual pleasures. Knowing
the end of Sankharas all that is made and make to know Nibbana, this is not made. Be an
Arahant.
384/ ,'g 'Ga,ok "ar®ok? yg&*l a[mwd jAm[®aPm/

txó oaAÁ oHa,m*g? tw¬H *pä EÅd Zmeawm/
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384/ olawmfaumif;onf ESpfyg;aom orx0dyóem w&m;wdkYü urf;wpfzufodkYa&muf

\? xdktcg w&m;rSefudkodaom olawmfaumif;tm; tvHk;pHkaom umr&m*oHa,mZOf
ponfwdkYonf csKyfjcif;odkY a&mufukef\/
384. With the help of two Dhammas, samatha and vipassana, a Bhikkhu has reached the other
shore. With the knowledge he attains, all the attachments he has are broken.
385/ ,ó ygyH tyg&H 0g? yg&myg&H e 0dZÆwd/

0Dw'´&H 0doH,kwå?H wr[H jALrd jAm[®PH/
385/ tMuifyk*¾Kdvftm; pu©Kpaom twGif;tm,we ajcmufyg;wnf;[laom þrSm

bufurf;onfvnf;aumif;? ½lyg½kHpaom tjyiftm,we ajcmufyg;wnf;[laom xdkrSm
bufurf;onfvnf;aumif;? xdkrSmbuf þrSmbufurf; ESpfyg;onfvnf;aumif; r½Sd?
ylyefjcif;uif;onfjzpfí udavomESifhr,SOfaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m
awmfrl\/
385. For him, there is neither this side of the shore (internal sense spheres), nor that other end of
the shore (external sense objects), nor both do not exist – being lack of all fears and worries, I
call him a Brahmana.
386/ psm,ð 0d&Z}rmoDeH? uwudpö}remo0H/

Owårw¬}rEkyÜwå?H wr[H jALrd jAm[®PH/
386/ tedpöpaom vu©Pmud½

k Ií udavomjrLuif;vsuf wpfudk,fwnf; aeavh½Sdaom
&[ef;udpö jyD;jyD;aom tmoa0guif;í t&[wåzdkvfodkYa&mufaom yk*¾Kdvfudk jAm[®P[k
igbk&m; a[mawmfrl\/
386. He who is in contemplation, free from passions, staying by himself, who has done what has
to be done and reached the perfection with no intoxicants (Arthawal taya), him – I call a
Brahmana.
387/ 'd0g wywd tm'dapöm? &wåd}rmbmwd pE´drm/

oEéa'¨g cwåda,m wywd? psm,D wywd jAm[®aPm/
tx oAÁra[m&wåð? Aka'¨g wywd awZom/
387/ aerif;onf aeYtcgüom wifhw,f\? vrif;onf nOhftcgüom wifhw,f\?

rif;onf rif;ajrmufwefqmqifrSomvQif wifhw,f\? &[EÅmonf psmef0ifpm;rSomvQif
wifhw,f\? trSefaomfum; jrwfpGmbk&m;onfom wefcdk;awmfjzifh tvHk;pHkaom aeYnOfhvHk;
wifhw,f\/
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387. The sun shines by day, the moon shines by night, the King glows only with his regalia, the
Brahman glows only when in meditation, but all day and night, the Buddha shines with His
splendor.
388/ Am[dwygaygwd jAm[®aPm? orp&d,m ]]oraPm}}wd 0kpöwd/

yAÁmZ,rwåaem rvH? wo®m ]]yAÁZdawm}}wd 0kpöwd/
388/ raumif;rIudk tyjyKjyD;jzpfaomaMumifh jAm[®P[k ac:qdktyf\? raumif;rIudk jidrf;

apwwfaom tusifh½SdaomaMumifh orP[kac:qdktyf\? rdrd\ udavomtnpftaMu;
udk xkyfy,faomaMumifh yAÁZdw[k ac:qdktyf\/
388. One who has already abandoned evil is called Brahmana, one who stays quietly is called
Samana, and one who tries to get rid of all sins is called a Pabbajita, a recluse.
389/ e jAm[®Pó y[a&,s? emó rkaOöx jAm[®aPm/

"D jAm[®Pó [EÅm&H? wawm "D ,ó rkOöwd/
390/ e jAm[®eaó} w'udOöd aoa,sm? ,'g edaoa"m reaom yda,[d/
,awm ,awm [ðoraem ed0wåwd? wawm wawm or®wdar0 'ku©H/
389/ olawmfaumif; jAm[®Pudk rykwfcwf&m? olawmfaumif;onf rdrdudk ykwfcwfaom

xdkoltm; trsufrxGuf&m? olawmfaumif;tm; ykwfcwfjcif;onf pufqkyfzG,fjzpf\?
ykwfcwfoltm; trsufxGufolonf xdkYxufomíyif pufqkyfzG,fjzpf\/
390/ cspfESpfoufjcif;aMumifh jzpfay:vmaom a'gopdwfudk rwm;jrpfEkdifcJhrl xdkrwm;jrpf
Ekdifjcif;onf olawmfaumif;twGuf tenf;i,frQyifrjrwf? tMuif tMuif0w¬KrSn§Of;qJ
vdkaom pdwfonf qkwfepf\? xdkxdk0w¬KrS qif;&JrI jidrf;onfomwnf;/
389. One should not hurt a Brahmana, but the Brahmana should not return a blow to his
aggressor, as it is shameful for the person who hurts a Brahmana, but more shameful to him who
returns a blow to his aggressor.
390. It is no good that a Brahmana gains if he holds back his mind from the pleasures of life.
Whenever the desire to hurt stops a sorrow indeed is ceased.
391/ ,ó uma,e 0gpm,? reom ew¬d 'kuú#H/

oH0kwH wD[d Xmae[d? wr[H jALrd jAm[®PH/
391/ tMuifyk*¾Kdvftm; udk,fjzifhvnf;aumif;? EIwfjzifhvnf;aumif;? pdwfjzifhvnf;aumif;

raumif;rIjyKjcif; r½Sd? udk,fçEIwf pdwfoHk;yg;wdkYjzifh apmifha½Smufaom xdkyk*¾Kdvfudk jAm[®P[k
igbk&m; a[mawmfrl\/
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391. If a person does not offend with his body, with his mind and with his words, and he guards
them well, that one I call a Brahmana.
392/ ,rSm "r®H 0dZmae,s? or®morÁK'ä'odwH/

ouúpöH wH eraó,s? t*¾d[kwåH0 jAm[®aPm/
392/ tMuifq&mxHrS jrwfpGmbk&m; a[mMum;tyfaom w&m;udkod&m\? ykPÖm;onf

rD;udkylaZmfouJhodkY xdkq&mudk ½kdaopGm ½Sdcdk;&m\/
392. For the man who has learned Dhamma taught by Enlightened Buddha, from a person, then
he should worship that person just as a Brahmana does to the fire of sacrifice.
393/ e Z#m[d e a*gawåe? e Zpöm a[mwd jAm[®aPm/

,rSd opöOö "ar®m p? aom okpD aom p jAm[®aPm/
393/ qHuspfxHk;jcif;wdkYjzifhvnf;aumif;? tEG,ftm;jzifhvnf;aumif;? Zmwftm;jzifhvnf;

aumif;? jAm[®PrjzpfEkdif? opöÓPfESifh avmukwå&mw&m;½Sdolonfom pifMu,folvnf;
jzpf\? jAm[®Pvnf; jzpf\/
393. One does not simply become a Brahmana by his matted hair, or by his family or by birth;
one in whom there is righteousness and Dhamma, he is thought to be pure and he is the
Brahmana.
394/ uð aw Z#m[d 'kar®"? uð aw tZdPom#d,m/

tAÇ EÅ&H aw *[eH? Am[d&H y&drZÆod/
394/ ynm½Sdaom&aoh oifhtm; qHuspfxHk;jcif;wdkYjzifh tb,ftusKd; ½SdtHhenf;? opfeuf

a&0wfjcif;jzifh oifhtm; tb,ftusKd;½SdtHhenf;? oif\udk,fwGif;ü udavomawm½Sdonf
jzpfvsuf jyifyudkom okwfoifbd\/
394. What a fool you are! Of what use is your matted hair, and what use is your animal hide, if
there is craving within your body, but you make the outside clean.
395/ yHokulv"&H ZEÅHK? udoH "redoE¦wH/

{uH 0eo®ð psm,EÅH? wr[H jALrd jAm[®PH/
395/ yHhoulouFef;udkaqmifaom MuHKvSDí taMumNydKif;NydKif;xaom wpfa,mufwnf;

awmxJü psmef0ifpm;avh½Sdaom xdkyk*¾Kdvfudk jAm[®P[kigbk&m;a[m\/
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395. One who wears used rags, so lean that his veins can be seen on his skin, meditating alone in
the forest, that person I call Brahmana.
396/ e pm[H jAm[®PH jALrd? a,medZH rwådorÇ0H/

abm0g'd emr aom a[mwd? oap a[mwd oudOöaem/
tudOöeH tem'geH? wr[H jALrd jAm[®PH/
396/ ykPÖm;rsKd;üjzpfaom ykaPÖ;rrSjzpfaomoludk jAm[®P[k igbk&m;ra[m? xdkykPÖm;

onf &m*paom aMumifhMurI udavom½SdcJhrl abm0g'D trnf½Sd\? aMumifhMurI udavom
vnf;r½Sd pGJvrf;rIvnf; r½Sdaom xdkyk*K¾ dvfudk jAm[®P[k igbk&m;a[m\/
396. I do not call a man a Brahmana because merely he was born from a family or from a
Brahmana mother. If he possesses desires and things, he is just a bho-sayer. The one who has
nothing and attached with nothing, that person I call a Brahmana.
397/ oAÁoHa,mZeH aqwGm? a,m a0 e y&dwówd/

o*Fgwd*H 0doH,kwåH? wr[H jALrd jAm[®PH/
397/ tMuifyk*¾Kdvfonf taESmiftzJGY]oHa,mZOf} tm;vHk;udkjzwfí xdwfvefYylyefrI r½Sd?

uyfNidwwfonfh udavomudkvGefaom udavomESifhr,SOfaom xdky*
k ¾Kdvfudk jAm[®P[k
igbk&m;a[m\/
397. The person does not worry and tremble as he has already cut off all fetters, who has gone
beyond attachments and is detached, that person I call a Brahmana.
398/ aqwGm e'¨ð 0&wåOö? oE´meH o[EkuúrH/

Ou©dwåyvdCH Ak'¨H? wr[H jALrd jAm[®PH/
398/ a'gownf;[laom aESmifBudK;udkvnf;aumif;? wPSmwnf;[laom vGefBudK;udk

vnf;aumif;? udef;atmif;aeaom udavomESifhwuGaom rdpäm'd|d ajcmufq,fhESpfyg;
wnf;[laom xl;BudK;udkvnf;aumif;jzwfí t0dZÆm wHcg;usnfrif;wkyfudk Ekwfy,fNyD;
vQif opömav;yg;udkodaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
398. The one who has cut off the strap and thong, the rope and all fastenings, has also raised the
bolt of the door, who is awakened, that one I call Brahmana.
399/ tauúmoH 0"AEÖö? t'ka|m a,m wdwdu©wd/

cEÅDAvH AvmeDuH? wr[H jALrd jAm[®PH/
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399/ tMuifyk*¾Kdvfonf qJa&;jcif; ykwfcwfn§Of;qJjcif; aESmifzGJYjcif;udk trsufrxGufbJ

onf;cH\? onf;cHjcif;tm;wnf;[laom ppfonfAdkvy
f g½Sdaom xdkyk*¾Kdvfudk jAm[®P[k
igbk&m;a[m\/
399. The person who does not anger while being insulted, assaulted, and bound by strips and
ropes, who has endured and has an army's strength of tolerance, is the one I call Brahmana.
400/ tauúm"eH 0w0EÅH? oDv0EÅH tEkó'H/

'EÅH tEÅdrom&D&H? wr[H jALrd jAm[®PH/
400/ trsufrxGuf "kwiftusifhvnf;½Sd oDvESifhvnf;jynfhpHkaom wPSmjyefYajymjcif;

vnf;r½Sd ,Ofaus;í tqHk;pGefaomudk,f½Sdaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
400. He who has no anger, who is dutiful in his religious vows, virtuous and who has no stream
of craving, one who is attentive and controlled, with his final body, that one I call a Brahmana.
401/ 0g&d aygu©&yawå0? tm&a*¾&d0 omoayg/

a,m e vdrÜwd umarok? wr[H jALrd jAm[®PH/
401/ Mumzufü a&rwifouJhodkYvnf;aumif;? yGwf aqmuf pl;zsm;ü rkefnif;aph rwnfEkdif

ouJhodkYvnf;aumif; umrwdkYü rvdrf;usHruyfjidaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;
a[m\/
401. Like water does not stay on a lotus leaf, like a mustard seed can not stand on the point of a
needle, the one who does not attach with all sensual pleasures – that one I call Brahmana.
402/ a,m 'ku©ó yZmemwd? £a"0 c,rwåaem/

yEébm&H 0doH,kwåH? wr[H jALrd jAm[®PH/
402/ tMuifyk*¾Kdvfonf þb0üyif rdrdqif;&J\ukef&mjzpfaom edAÁmefudkod\? cstyfaom

cE¨m0ef½Sdí udavomESifhr,SOfaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
402. I call him a Brahmana who comes to realize the end of sufferings even here in this world,
who also has no attachment with craving, though he still needs to lay down his body as a burden.
403/ *rÇD&ynH ar"m0ð? r*¾gr*¾ó aum0d'H/

Owårw¬}rEkyÜwå?H wr[H jALrd jAm[®PH/
-103-
403/ eufeJaomynm½Sdaom xufjrufaomynm½Sdaom vrf;rSef[kwfonf r[kwfonfü

vdr®maom t&[wåzdkvfodkY a&mufjyD;aom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
403. I call him a Brahmana who has profound insight, who has wisdom, who understands which
the right path to follow is and which is not, who has already gained the highest perfection.
404/ toHo|H *[a|[d? tem*ga&[d plb,H/

taemuom&d}ryÜdpä?H wr[H jALrd jAm[®PH/
404/ vlwkdYESifhvnf;aumif; &[ef;wdkYESifhvnf;aumif; ESpfyg;pHkaomolwdkYESifh ra&m,Suf

aom wPSmuif;aMumif; tusifh½Sdonfjzpfí tvdkenf;aom xdky*
k ¾dKvfudk jAm[®P[k
igbk&m;a[m\/
404. The one who flocks with neither ordinary human beings, nor monks, nor both, and who
follows the path to get rid of craving, though has desire but little, that one I call Brahmana.
405/ ed"m, '@H blawok? waook xm0a&ok p/

a,m e [EÅd e Cmawwd? wr[H jALrd jAm[®PH/
405/ tMuifyk*¾Kdvfonf xdyfvefYwwfaom ykxkZOfaou©yk*¾KdvfwdkYü vnf;aumif;?

raMumufrvefYwnfwHhaom &[EÅmyk*¾KdvfwdkYüvnf;aumif; wkwfvufeufudk y,fcsxm;
jyD;jzpfí rdrdvnf;rowf olwpfyg;udkvnf;rowfap? xdkyk*¾Kdvfudk jAm[®P[k igbk&m;
a[m\/
405. The one who has laid down the rod and already surrendered both to persons who are prone
to fear and to persons who are fearless, who does not kill and does not want others to kill – that
one I call a Brahmana.
406/ t0d½k'¨H 0d½ka'ök? twå'a@ok edAÁKwH/

om'gaeok tem'geH? wr[H jALrd jAm[®PH/
406/ qefYusifbufjyKolwdkYü rqefYusifaom "m;wkwf½SdaomolwdkYü "m;wkwf csxm;jyD;

onfjzpfí &efjidrf;aom pGJvrf;tyfaomt&mwdkYü pGJvrf;jcif;r½Sdaom xdkyk*¾Kdvfudk jAm[®P
[k igbk&m;a[m\/
406. The one who is not opposing among those opposing, who has just laid down the weapon
among people who have taken weapons, who is free from attachments when among attractions –
that one I call a Brahmana.
-104-
407/ ,ó &ma*g p a'gaom p? rmaem rau©m p ygwdawm/

omoayg&d0 tm&*¾g? wr[H jALrd jAm[®PH/
407/ rkefnif;aphonf yGwfaqmuf pl;zsm;rS avsmusouJhodkY pGJrufrI]&m*} trsufxGufrI

]a'go} axmifvTm;rI]rme} olwpfyg;\*kPfudk zsufpD;rI]ru©}wdkY uif;yavQmusjyD;aom
xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
407. Just as a mustard seed falls down from the tip of a needle, the person whose passion, anger,
pride and jealousy have already fallen away – that person I call a Brahmana.
408/ tuuúoH 0dnmyeð? *d&H opö}rk'D&a,/

,m, embdoaZ uOöd? wr[H jALrd jAm[®PH/
408/ El;nHhajyjypfí oabmt"dyÜg,fay:vGifapaom rSefaompum;udk ajymqkd&m\?

rnfonfh wpfpHkwpfa,mufudkrQ trsufa'gojzifh rxdcdkuf rNidpGef;ap&m? xdkyk*¾dKvfudk
jAm[®P[k igbk&m;a[m\/
408. One who would speak what is true and easily comprehensible, by which no one would be
offended – that one I call Brahmana.
409/ a,m}" 'DCH 0 &óH 0g? tPHk xlvH okbmokbH/

avmau t'dEéH em'd,wd? wr[H jALrd jAm[®PH/
409/ avmuü ydkif½Sifray;aomOpömudk ½Snfonfjzpfap? wdkonfjzpfap? i,fonf

jzpfap? BuD;onfjzpfap? aumif;onfjzpfap? raumif;onfjzpfap rcdk;,laom xdkyk*¾Kdvf
udk jAm[®P[k igbk&m;a[m\/
409. The person who, here in this world, does not take anything that is not given by the owner
whether it is long or short, small or large, good or bad, who does not steal – that person I call
Brahmana.
410/ tmom ,ó e 0dZÆEÅ?d to®ð avmau y&rSd p/

ed&momoH 0doH,kwåH? wr[H jALrd jAm[®PH/
410/ tMuifyk*¾Kdvftm; þavmuüvnf;aumif;? wrvGefavmuüvnf;aumif; rufarm

rI wPSmr½Sdukef? rufarmrI tmomuif;í udavomESifhr,SOfaom xdkyk*¾Kdvfudk jAm[®P
[k igbk&m;a[m\/
-105-
410. The person who has no longing in the world and for the beyond, who is free from desires
and no inclination for them – that person I call a Brahmana.
411/ ,ómv,m e 0dZÆEÅd? tnm, tuxHuxD/

trawm*"}rEkyÜwåH? wr[H jALrd jAm[®PH/
411/ tMuifyk*¾Kdvftm; uyfNidwG,fwmjcif;wdkYr½Sdukef? w&m;rSefudkodí odkYavm odkYavm

[k awG;awmjcif;r½Sd? tjrdKufedAÁmefodkYa&mufaom xdkyk*¾dKvfudk jAm[®P[k igbk&m;a[m\/
411. The person who is free from attachments, who has no doubts on Dhamma through his
wisdom, and has reached the Nibbana – that person I call a Brahmana.
412/ a,m}" yknOö ygyOö? Oabm o*F}rkypö*g/

taomuH 0d&ZH ok'H¨? wr[H jALrd jAm[®PH/
412/ þavmuü tMuify*

k ¾Kdvfonf ukodkvf tukodkvfuH ESpfyg;pHw
k dkYudk vnf;aumif;?
uyfNidwwfaom wPSmudkvnf;aumif; vGefajrmuf\? pdk;&drfjcif;r½Sdaom udavomjrL
uif;aom pifMu,faom xdkyk*¾dKvfudk jAm[®P[k igbk&m;a[m\/
412. The person who has already passed beyond both merits (good kamma) and sins (bad
kamma), who is free from sorrow, is pure from craving – that person I call Brahmana.
413/ pE´H0 0drvH ok'¨?H 0dyÜoEérem0dvH/

eE´Db0y&du©DPH? wr[H jALrd jAm[®PH/
413/ tnpftaMu;uif;aom vrif;uJhodkY udavomr½Sdí pifMu,faom txl;ojzifh

Munfvifaom aemufusKjcif;rSuif;vsuf b0wdkYüESpfoufwwfonfh wPSmukefcef;aom
xdkyk*¾Kdvfudk jAm[®P[kigbk&m;a[m\/
413. The person who is pure like a spotless moon, bright and serene, who has no more craving
for all worldly lives – that one I call a Brahmana.
414/ a,m}rH yvdyxH 'k*¾H? oHom&H arm[rpö*g/

wdaPÖm yg&*Fawm psm,D? taeaZm tuxHuxD/
tEkyg'g, edAÁKawm? wr[H jALrd jAm[®PH/
414/ tMuifyk*¾Kdvfonf &m*wnf;[laom ab;udkvnf;aumif; udavomwnf;[laom

toGm;cufonfh c&D;udkvnf;aumif;? oHo&m[laom tul;cufonfh ork'´&mudkvnf;
aumif;? arm[wnf;[laom trdkufarSmifudkvnf;aumif; vGefajrmufNyD;? MoCav;yg;udk
-106-
ul;ajrmufNyD;jzpfí edAÁmefwnf;[laom urf;wpfzufodkYa&muf\? udavomwdkYudk ½IdUNrd§Kuf

avh½Sd\? wPSmuif;í odkYavm odkYavm awG;awmrIr½Sd? tpGJtvrf;uif;í jidrf;at;\?
xdkyk*¾dKvfudk jAm[®P[k igbk&m; a[m\/
414. The person who has already passed the danger of sensual pleasures, hard to go over the path
of craving, difficult to cross over the ocean which is Samsara, the pitch-black delusion and
reached the other side of the shore, who has already burned desires, without doubts, clean with
impurities and attachments – that person I call a Brahmana.
415/ a,m}" umar y[EÉme? tem*ga&m y&dAÁaZ/

umrb0y&du©DPH? wr[H jALrd jAm[®PH/
415/ þavmuü tMuifyk*¾Kdvfonf umrwdkYudky,fí tdrf&mraxmifbJ &[ef;jyK\?

ukefjyD;aomumr ukefjyD;aomb0½Sdaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m\/
415. One who, here in this world, has abandoned lusts embracing a homeless state, in whom
there is no more lust– that one I call a Brahmana.
416/ a,m}" wPSH y[EÉme? tem*ga&m y&dAÁaZ/

wPSmb0y&du©DPH? wr[H jALrd jAm[®PH/
416/ þavmuü tMuifyk*¾Kdvfonf wPSmwdkYudky,fí tdrf&mraxmifbJ &[ef;jyK\?

ukefjyD;aomwPSm ukefjyD;aomb0½Sdaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m\/
416. One who, here in this world, has abandoned craving embracing a homeless state, in whom
there is no more craving – that one I call a Brahmana.
417/ a,m}" wPSH y[EÉme? tem*ga&m y&dAÁaZ/

wPSmb0y&du©DPH? wr[H jALrd jAm[®PH/
417/ þavmuü tMuifyk*¾Kdvfonf wPSmwdkYudky,fí tdrf&mraxmifbJ &[ef;jyK\?

ukefjyD;aomwPSm ukefjyD;aomb0½Sdaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m\/
417. One who, here in this world, has abandoned the bondage embracing the homeless state, in
whom there is no more craving and attachments – that person I call a Brahmana.
418/ [dwGm rmEkouH a,m*H? 'dAÁH a,m*H Oypö*g/

oAÁa,m*0doH,kwåH? wr[H jALrd jAm[®PH/
-107-
418/ tMuifyk*¾Kdvfonf vlüjzpfaom tpD;tyGm;udky,fpGefYí ewfüjzpfaom tpD;tyGm;udk

vGefajrmuf\? tvHk;pHktpD;tyGm;ESifh r,SOfaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m\/
418. The person who has abandoned human bondages, also from the bondages of the gods, who
is free from all things – that person I call a Brahmana.
419/ [dwGm &wð p t&wð p? oDwdblwH ed½ly"ð/

oAÁavmumbdbHk 0D&H? wr[H jALrd jAm[®PH/
419/ umr*kPfü arGYavsmfjcif; qdwfjidrf&mü rarGYavsmfjcif;udk y,fpGefYí jidrf;at;jyD;aom

Oy"dr½Sdaom tvHk;pHkaomavmuudk vTrf;rkd;íwnfaom &J&ifhaomxdkyk*¾Kdvfudk jAm[®P[k
igbk&m;a[m\/
419. One who has abandoned pleasure and hardship, who is calm, and free from germs, who is
brave enough to overcome the whole world – that person I call a Brahmana.
420/ pkwð a,m a0'd owåmeH? OyywdåOö oAÁaom/

towåH ok*wH Ak'¨H? wr[H jALrd jAm[®PH/
421/ ,ó *wð e ZmeEÅd? a'0g *EÄÁrmEkom/
cDPmo0H t&[EÅH? wr[H jALrd jAm[®PH/
420/ tMuifyk*¾Kdvfonf owå0gwdkY\ aojcif;udkvnf;aumif; y#doaEäejcif;udkvnf;

aumif; tvHk;pHktm;jzifhod\? uyfNidwG,fwmjcif;r½Sdaom olawmfaumif;tusifhudk aumif;
pGmusifhí opömav;yg;udkodaom xdkyk*¾Kdvfudk jAm[®P[k igbk&m; a[m\/
421/ tMuifyk*¾Kdvf\ vm;&m]*wd}udk ewfç*EÄÁewf vlwdkYonfrodukef? tmoa0gukefcef;
í &[EÅmjzpfaom xdy
k k*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
420. One who knows well about the death and birth of beings, who has no attachments, who has
earnestly followed the path of the wise and who knows the ultimate truth – that person I call a
Brahmana.
421. One whose next existence gods, gandhabbas gods and human beings do not know, who has
vomited evil and all impurities, who becomes an Arahant – that person I call a Brahmana.
422/ ,ó yka& p ypäm p? raZÑ p ew¬d udOöeH/

tudOöeH tem'geH? wr[H jALrd jAm[®PH/
422/ tMuifyk*¾Kdvftm; twdwfcE¨mü vnf;aumif;? tem*wfcE¨mü vnf;aumiff;? ypöKyÜef

cE¨mü vnf;aumif; aMumifhMurIr½Sd? aMumifhMurIr½Sdaom pGJvrf;rIuif;aom xdkyk*¾Kdvfudk
jAm[®P[k igbk&m;a[m\/
-108-
422. The person who has no belongings in the past, present and future, who has nothing to worry
about and has no attachments – that person I call a Brahmana.
423/ OobH y0&H 0D&H? ra[oð 0dZdwm0deH/

taeZH ESmwuH Ak'¨H? wr[H jALrd jAm[®PH/
423/ a½SYaqmifEGm;vm;OobESifhwlaom jrwfí vHkYv½Sdaom oDvu©E¨ponfudk ½SmrSD;

avh½Sdaom rm&foHk;yg;udkatmifaom wPSmuif;aom udavomtnpftaMu;udk aq;avQmf
jyD;aom opömav;yg;udo
k daom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
423. The one who is the great leader, who is diligent and industrious, the moral and victorious
one, the passionless and purified one, who knows four noble truths – that one I call a Brahmana.
424/ ykaAÁed0goH a,m a0'd? o*¾gyg,Oö yówd/

taxm Zmwdu©,H yawåm? tbdnma0godawm rked/
oAÁa0godwa0gomeH? wr[H jALrd jAm[®PH/
424/ tMuifyk*¾Kdvfonf a½S;üjzpfzl;aom cE¨mtpOfudkod\? ewfjynfi&Jjynfudkvnf;

jrif\? y#doaEükef&m t&[wåzdkvfodkY a&muf\? xl;aomÓPfjzifhodí edAÁmefodkYa&mufjyD;
aom &[ef;jzpf\? tvHk;pHkaom udavomwdkY\ ukefaMumif;tusifhudk usifhoHk;tyfjyD;
aom xdkyk*¾Kdvfudk jAm[®P[k igbk&m;a[m\/
424. The one who knows the past lives, who sees celestial abodes and hell, who has gained the
insight knowledge and reached the end of rebirths, who has already perfected in eradicating
passions and desires – that one I call a Brahmana.
"r®y' ygVd jrefrm t*FvdyfNyD;\/
The end of the Dhammapada Verses.

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1/ emrfcE¨m(av;yg;)wkdUonf pdwfvQif a&hSoGm;&Sdukef\? pdwfvQif tBuD;trSL;&Sdukef\?

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3/ tauúmpdä rH t0"d rH? tZded rH t[mod ar/

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5/ þavmuü &efwkHYrljcif;jzifh &efwdkYonf tb,ftcgrQ rajyNidrf;Ekdifukef? &efwkHYrrl

6/ ya& p e 0dZmeEÅd? r,arwå ,rmrao/

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11/ tESpfr&Sdaomw&m;ü tESpf&Sd\[k t,l&dSMuukef\? tESpf&Sdaomw&m;ürlum; tESpf

13/ ,xm t*g&H 'kpäEéH? 0k|D orwd0dZößwd/

13/ tdrfudk raumif;ojzifh rdk;tyfonf&Sdaomf rdk;a&onf azmuf0ifEkdifouJo

15/ £" aompwd aypö aompwd? ygyum&D Ob,w¬ aompwd/

15/ raumif;rIjyKolonf þb0üvnf; pdk;&drf&\? wrvGefb0üvnf; pdk;&drf&\?

uHudk odjrifí pdk;&drf& yifyef;&\/

16/ £" arm'wd aypö arm'wd? uwykanm Ob,w¬ arm'wd/

16/ aumif;rIjyKolonf þb0üvnf; 0rf;ajrmuf&\? wrvGefb0üvnf; 0rf;ajrmuf

17/ £" wyÜwd aypö wyÜwd? ygyum&D Ob,w¬ wyÜwd/

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

18/ £" eE´wd aypö eE´wd? uwykanm Ob,w¬ eE´wd/

18/ aumif;rIjyKolonf þb0üvnf; ESpfouf&\? wrvGefb0üvnf; ESpfouf&\?

19/ A[krÜd ap oH[dw bmormaem? e wuúa&m a[mwd ea&m yrawåm/

19/ EGm;½SifwdkYtm; EGm;wdkYudk a&wGuftyfESif;vdkuf&aom EGm;ausmif;om;onf EGm;EkdY

21/ tyÜrma'g trwy'H? yrma'g rpöKaem y'H/

21/ rarhravsmhjcif;onf edAÁmef\taMumif;wnf;? arhavsmhjcif;onf aojcif;\taMumif;

24/ O|me0awm owDrawm? okpdur®ó edor®um&daem/

24/ x<uvHkYv&Sdol? owd&Sdol? pifMu,faomuH oHk;yg;½Sdol? pl;prf;íjyKavh½Sdol (£a`E´udk)

25/ O|maeeyÜrma'e? oH,are 'are p/

25/ x<uvHkYvESifhvnf;aumif;? rarhavsmhjcif;ESifh vnf;aumif;? (oDv) apmifhpnf;jcif;

26/ yrm'rEk,kOÆEÅd? Amvm 'kar®"daem Zem/

26/ ynmrJhí rdkufaomolwdkYonf arhavsmhrIudk tm;xkwfMuukef\? ynm½dSonfum;

28/ yrm'H tyÜrma'e? ,'g Ek'wd y@dawm/

28/ ynm½Sdonf arhavsmhrIudk rarhavsmhrIjzifh y,fazsmuf\? pdk;&drfrIuif;aom &[EÅm

29/ tyÜrawåm yrawåok? oawåok A[kZm*a&m/

29/ vsifjrefaomjrif;onf cGeftm;enf;aomjrif;udk csefí oGm;ouJhodkY? arhavsmhol

30/ tyÜrma'e rC0g? a'0geH ao|wH *awm/

30/ rmCvkvifonf (ukodkvfaumif;rIü) rarhavsmhjcif;aMumifh ewfwdkY\ txGwftxdyf

31/ tyÜrm'&awm bdu©K? yrma' b,'ód 0g/

31/ rD;onf MuD;i,fra½Smif avmifpm[lorQudk avmifuRrf;ouJhodkY rarhavsmhrIü arGYavsmf

32/ tyÜrm'&awm bdu©K? yrma' b,'ód 0g/

32/ rarhavsmhrIü arGYavsmfí arhavsmhrIü ab;[k ½Iavh½Sdaom &[ef;onf (r*fzdkvfwdkYrS)

33/ zE´eH pyvH pdwåH? 'l&u©H 'kEéd0g&,H/

33/ av;orm;onf jrm;udk ajzmifhatmifjyKouJhodkY ynm½Sdonf (tm½HkwdkYü)wkefvIyfí

35/ 'kEéd*¾[ó v[kaem? ,w¬umredygwdaem/

35/ ESdrfeif;&efcJ,Of;í vsifjrefaomoabm½Sdaom tvdk½Sd&mtm½kHü usavh½Sdaompdwfudk

36/ ok'k'´oH okedykPH? ,w¬umredygwdeH/

36/ tvGefYtvGefjrifEkdifcJaom tvGefYtvGefodrfarGYaom tvdk½Sd&mtm½kHü usavh½Sdaom

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

a, pdwåH oH,rdóEÅd? armu©EÅd rm&AE¨em/

37/ ta0;odkYoGm;wwfaom wpfOD;wnf;usufpm;aom udk,faumiftxnfr½Sdaom ([',

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

54/ e ykyæaE¨m y#d0gwarwd? e pE´eH w&rv’dum 0g/

56/ tyÜrawåm t,H aE¨m? ,m,H w&pE´eD/