1 Manopubbavgama dhamma,
manosettha manomaya;
manasa ce padutthena,
bhasati va karoti va.
Tato nam dukkham anveti,
cakkam va vahato padam.
[Mano意][pubbavgama先導(陽複主格, a.)] [dhamma法(陽複主格)],
[mano意][settha最勝(陽複主格, a.)] [manomaya從意做成(陽複主格, a.)];
[manasa意(中單具格)] [ce若][padutthena[1]徹底為難(中單具格, pp.)],
[bhasati說(單3現)] [va或] [karoti作(單3現)] va.
[Tato從那邊] [nam他(陽單業格)] [dukkham苦(中單主格)] [anveti隨...去(單3現)],
[cakkam輪(中單主格)] [va如] [vahato載運(陽單屬格, ppr.)] [padam足(中單業格)].
從意做成；若以已徹底為難的意說或作，
苦從那邊隨他去，如正在載運者的輪[隨]足[去]。
တေတာ နံ ဒုကၡမေႏြတိ၊ စကၠံ၀ ၀ဟေတာ ပဒံ။
၁။ နာမ္ခႏၶာ(ေလးပါး)တုိ႕သည္ စိတ္လွ်င္ ေရ့ွသြားရွိကုန္၏၊ စိတ္လွ်င္ အႀကီးအမွဴးရွိကုန္၏၊ စိတ္ျဖင့္ၿပီးကုန္၏၊ ျပစ္မွားလိိုေသာစိတ္ျဖင့္ အကယ္၍ ေျပာဆိုေသာ္လည္းေကာင္း၊ ျပဳလုပ္ေသာ္လည္းေကာင္း၊ ၾကံစည္ေသာ္လည္းေကာင္း ထိုေျပာဆို ျပဳလုပ္ ၾကံစည္မႈေၾကာင့္ လွည္းဘီးသည္ ၀န္ေဆာင္ႏြား၏ေျခရာသို႔ အစဥ္လုိက္ဘိသက့ဲသို႔ ထိုသူသို႔ ဆင္းရဲသည္ အစဥ္လိုက္ေလ၏။
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 Manopubbavgama dhamma,
manosettha manomaya;
manasa ce pasannena,
bhasati va karoti va.
Tato nam sukham anveti,
chaya va anapayini.
[Mano意][pubbavgama先導(陽複主格, a.)] [dhamma法(陽複主格)],
[mano意][settha最勝(陽複主格, a.)] [manomaya從意做成(陽複主格, a.)];
[manasa意(中單具格)] [ce若] [pasannena明淨(中單具格, pp.)],
[bhasati說(單3現)] [va或] [karoti作(單3現)] va.
[Tato從那邊] [nam他(陽單業格)] [sukham樂(中單主格)] [anveti隨...去(單3現)],
[chaya影(陰單主格)] [va如] [anapayini不離去(陰單主格, a.)]. (cp. Dh1)
以意為先導的諸法，以意為最勝，
從意做成；若以已明淨的意說或作，
樂從那邊隨他去，如影不離去。
၂။ မေနာပုဗၺဂၤမာ ဓမၼာ၊ မေနာေသေ႒ာ မေနာမယာ။
မနသာ ေစ ပသေႏၷန၊ ဘာသတိ ၀ါ ကေရာတိ ၀ါ။
တေတာ နံ သုခမေႏြတိ၊ ဆာယာ၀ အနပါယိနီ။
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 Akkocchi mam avadhi mam,
ajini mam ahasi me;
ye ca tam upanayhanti,
veram tesam na sammati.
[Akkocchi罵(單3過)] [mam我(業格)] [avadhi打殺(單3過)] mam,
[ajini勝過(單3過)] [mam我(業格)] [ahasi竊奪(單3過)] [me我(與格)];
[ye凡是(陽複主格, rp.)] [ca但是] [tam他(陽單業格)] [upanayhanti怨恨(複3現)],
[veram怨(中單主格)] [tesam他們(陽複屬格)] [na不] [sammati被平息(單3現)]. (cf. M iii154)
『他罵我、打殺我、勝過我、對我竊奪』；但是凡是怨恨他，他們的怨不被平息。
4 Akkocchi mam avadhi mam,
ajini mam ahasi me;
ye ca tam nupanayhanti,
veram tesupasammati.
[Akkocchi罵(單3過)] [mam我(業格)] [avadhi打殺(單3過)] mam,
[ajini勝過(單3過)] mam [ahasi竊奪(單3過)] [me我(與格)];
[ye凡是(陽複主格, rp.)] [ca但是] [tam他(陽單業格)] [n不(=na)] [upanayhanti怨恨(複3現)],
[veram怨(中單主格)] [tes他們(陽複處格, =tesu)][ūpasammati被全部平息(單3現)]. (cp. Dh3) (cf. M iii154)
ေယ စ တံ ဥပနယွႏၲိ၊ ေ၀ရံ ေတသံ န သမၼတိ။
၄။ အေကၠာစိၧ မံ အ၀ဓိ မံ၊ အဇိနိ မံ အဟာသိ ေမ။
ေယ စ တံ ႏုပနယွႏၲိ၊ ေ၀ရံ ေတသူပသမၼတိ။
၃။ ဤသူသည္ ငါ့ကို ဆဲေရးဖူးျပီ၊ ငါ့ကို ညႇဥ္းဆဲဖူးျပီ၊ ငါ့ကိုေအာင္ႏုိင္ဖူးျပီ၊ ငါ့ဥစၥာကို ေဆာင္ယူဖူးျပီဟု ထိုသူ႔အေပၚ၌ ရန္ျငိဳးဖြ႔ဲကုန္၏၊ ထိုသူတို႔အား ျဖစ္ေပၚလာသည့္ရန္သည္ မျငိမ္းေအးႏိုင္။
၄။ ဤသူသည္ ငါ့ကို ဆဲေရးဖူးျပီ၊ ငါ့ကို ညႇဥ္းဆဲဖူးျပီ၊ ငါ့ကိုေအာင္ႏုိင္ဖူးျပီ၊ ငါ့ဥစၥာကို ေဆာင္ယူဖူးျပီဟု ထိုသူ႔အေပၚ၌ ရန္ျငိဳးမဖြဲ႔ကုန္၊ ထိုသူတို႔အား (ျဖစ္ေပၚလာသည့္) ရန္သည္ ေျပၿငိမ္းႏုိင္၏။
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 Na hi verena verani,
sammant’idha kudacanam,
averena ca sammanti;
esa dhammo sanantano.
[Na不] [hi確實] [verena怨(中單具格)] [verani怨(中複主格)],
[sammant’被平息(複3現)][idha在這裡] [kudacanam在任何時候],
[averena無怨(中單具格)] [ca但是] [sammanti被平息(複3現)];
[esa這(陽單主格)] [dhammo法(陽單主格)] [sanantano永久不變(陽單主格, a.)]. (cf. M iii154)
在這裡在任何時候，諸怨確實不被怨平息，但是被無怨平息；這法永久不變。
6 Pare ca na vijananti,
mayam ettha yamamase;
ye ca tattha vijananti,
tato sammanti medhaga.
[Pare其他諸人 (陽複主格)] [ca但是] [na不] [vijananti擴大知(複3現)],
[mayam我們(複主格)] [ettha在此處] [yamamase止息(複1imp.)];
[ye凡是(陽複主格, rp.)] [ca但是] [tattha在那邊] vijananti,
[tato從那邊] [sammanti被平息(複3現)] [medhaga爭執(陽複主格)]. (cf. M iii154)
但是其他諸人[1]不擴大知[2]：我們在此處要止息；但是凡是在那邊擴大知，諸爭執從那邊被平息。
အေ၀ေရန စ သမၼႏၲိ၊ ဧသ ဓေမၼာ သနႏၲေနာ။
၅။ ဤေလာက၌ ရန္တုံ႔မူျခင္းျဖင့္ ရန္တို႔သည္ အဘယ္အခါမွ် မေျပၿငိမ္းႏုိင္ကုန္၊ ရန္တုံ႔မမူျခင္းျဖင့္သာလွ်င္ ရန္ေျပၿငိမ္းႏုိင္ကုန္၏၊ ဤသေဘာကား အစဥ္အလာ ဓမၼတာ သေဘာပင္တည္း။
5. As a universal truth, hatred will never end by hatred: hatred will cease by loving kindness.
ေယ စ တတၳ ၀ိဇာနႏၲိ၊ တေတာ သမၼႏၲိ ေမဓဂါ။
၆။ ဤေလာက၌ လူမိုက္တို႔သည္ ငါတိို႔ ေသၾကလိမ့္မည္ဟု မသိၾကကုန္၊ ထိုမသိမႈေၾကာင့္ ခိုက္ရန္ျငင္းခံုမႈတို႔သည္ မေျပျငိမ္းႏုိင္ကုန္၊ ဤေလာက၌ ပညာရွိသူတို႔သည္ ငါတို႔ေသၾကလိမ့္မည္ဟု သိၾကကုန္၏၊ ထိုသိမႈေၾကာင့္ ခိုက္ရန္ျငင္းခံုမႈတို႔သည္ ေျပျငိမ္းႏုိင္ကုန္၏။
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 Subhanupassim viharantam,
indriyesu asamvutam;
bhojanamhi camattaññum,
kusitam hinaviriyam,
tam ve pasahati Maro,
vato rukkham va dubbalam.
[Subh美妙][anupassim隨看(陽單業格, a.)] [viharantam住(陽單業格, ppr.)],[indriyesu根(中複處格)] [asamvutam未完全圍(陽單業格, pp.)];
[bhojanamhi食物(中單處格)] [c及][amattaññum不知適量(陽單業格, a.)],
[kusitam懈怠(陽單業格, a.)] [hinaviriyam英雄本色已被捨棄(陽單業格, a.)],
[tam他(陽單業格)] [ve確實] [pasahati徹底克服(單3現)] [Maro魔羅(陽單主格)],
[vato風(陽單主格)] [rukkham樹(陽單業格)] [va如] [dubbalam弱力(陽單業格, a.)].
魔羅[1]確實徹底克服正在住的隨看[2]美妙者[3]、於諸根[4]未完全圍、及於食物不知適量、懈怠、英雄本色[5]已被捨棄的他，如風[徹底克服]弱力的[6]樹。
8 Asubhanupassim viharantam,
indriyesu susamvutam;
bhojanamhi ca mattaññum,
saddham araddhaviriyam.
Tam ve nappasahati Maro,
vato selam va pabbatam.
[Asubh不美妙][anupassim隨看(陽單業格, a.)] [viharantam住(陽單業格, ppr.)],
[indriyesu根(中複處格)] [susamvutam善完全圍(陽單業格, pp.)];
[bhojanamhi食物(中單處格)] [ca及] [mattaññum知適量(陽單業格, a.)],
[saddham信(陽單業格, a.)] [araddhaviriyam英雄本色已被確立(陽單業格, a.)].
[Tam他(陽單業格)] [ve確實] [na不]p[pasahati徹底克服(單3現)] [Maro魔羅(陽單主格)],
[vato風(陽單主格)] [selam岩(陽單業格, a.)] [va如] [pabbatam山(陽單業格)].
魔羅確實不徹底克服正在住的隨看不美妙[7]者、於諸根已善完全圍、及於食物知適量[8]、信、英雄本色已被確立的他，如風[不徹底克服]岩山。
[1] Mara(cf. [mareti使...死]) m. 魔羅
[2] anupassin(
anupassati(anu隨 + passati看) 隨看(動詞) (他譯：觀)
[3] subha(cp. [sobhati發光] ) a.n. 美妙(他譯：淨) (BPA譯：brightness and clarity) (Walshe譯：beautiful)
[4] 諸根 指「六根」。
[5] viriya, viriya(vira英雄+[-ya本色]) n. 英雄本色(他譯：精進)
[6] dubbala(du難+bala強力(a.)) a. 弱力(直譯：難(ㄋㄢˊ)強力)
[7] asubha(a不+subha美妙) a. 不美妙(他譯：不淨)。指死人身體的十種不美妙；或活人身體的髮、毛、指甲、齒、皮等三十二部分的不美妙。
[8] 於食物知適量 「適量」是指「遍求的量(pariyesanamatta)、接受的量(patiggahanamatta)、遍受用的量(paribhogamatta)」。(參見DhA)
ေဘာဇနမွိ စာမတၱညံဳ၊ ကုသီတံ ဟီန၀ီရိယံ။
တံ ေ၀ ပသဟတိ မာေရာ၊ ၀ါေတာ ႐ုကၡံ၀ ဒုဗၺလံ။
၇။ တင့္တယ္၏ဟူ၍ အဖန္ဖန္ ႐ႈ၍ေနေသာ ဣေႁႏၵတို႔၌ မေစာင့္စည္းဘဲ ေဘာဇဥ္၌ အတိုင္းအရွည္ကို မသိမူ၍ ၀ီ ရိယယုတ္ေလ်ာ့ ပ်င္းရိသူကို ေလမုန္တိုင္းသည္ အားနည္းေသာသစ္ပင္ကို ႏွိပ္စက္ညႇဥ္းဆဲဘိသက့ဲသို႔ (ကိေလသာ)မာရ္သည္ စင္စစ္ ႏွိပ္စက္ႏိုင္၏။
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.
ေဘာဇနမွိ စ မတၱညံဳ၊ သဒၶံ အာရဒၶ၀ီရိယံ။
တံ ေ၀ နပၸသဟတိ မာေရာ၊ ၀ါေတာ ေသလံ၀ ပဗၺတံ။
၈။ မတင့္တယ္ဟု အဖန္ဖန္႐ႈ၍ေနေသာ ဣေႁႏၵတို႔၌ ေကာင္းစြာ ေစာင့္စည္းလ်က္ ေဘာဇဥ္၌ အတိုင္းအရွည္ကိုသိ၍ သဒၶါတရားရွိသျဖင့္ ထက္သန္ေသာ လုံ႔လရွိသူကို ေလမုန္တိုင္းသည္ ေက်ာက္ေတာင္ၾကီးကို မႏွိပ္စက္ မညႇဥ္းဆဲႏုိင္ဘိသကဲ့သို႔ (ကိေလသာ)မာရ္သည္ စင္စစ္ မႏွိပ္စက္ႏုိင္။
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 Anikkasavo kasavam,
yo vattham paridahissati;
apeto damasaccena,
na so kasavam arahati.
[Anikkasavo不無濁穢(陽單主格, a.)] [kasavam袈裟(中單業格, a.)],
[yo凡是(陽單主格, rp.)] [vattham衣服(中單業格)] [paridahissati穿(單3未)];
[apeto離去(陽單主格, pp.)] [dama調伏][saccena真諦(中單具格)],
[na不] [so他(陽單主格)] kasavam [arahati值得領受(單3現)].
凡是不無濁穢者，將穿袈裟的衣服，已被調伏、真諦離去；他不值得領受袈裟的[衣服]。
silesu susamahito;
upeto damasaccena,
sa ve kasavam arahati.
[Yo凡是(陽單主格, rp.)] [ca但是] [vanta吐出(pp.)][kasav’濁穢(陽單主格)] [assa是(單3opt.)],
[silesu戒(中複處格)] [susamahito善定(陽單主格, pp.)];
[upeto經歷(陽單主格, pp.)] [dama調伏][saccena真諦(中單具格)],
[sa他(陽單主格)] [ve確實] [kasavam袈裟(中單業格, a.)] [arahati值得領受(單3現)].
但是凡是濁穢已被吐出者，應是於諸戒[1]已被善定，已被調伏、真諦經歷；他確實值得領受袈裟的[衣服]。
အေပေတာ ဒမသေစၥန၊ န ေသာ ကာသာ၀မရဟတိ။
၉။ (ဣေႁႏၵကို)ဆံုးမျခင္းကင္း၍ မွန္ကန္စြာ ေျပာဆိုျခင္းမရွိေသာ ကိေလသာဖန္ေရ မကင္းဘဲလ်က္ ဖန္ရည္စြန္း ေသာ အ၀တ္(သကၤန္း)ကို ၀တ္ေသာသူသည္၊ ဖန္ရည္ စြန္းေသာ အ၀တ္(သကၤန္း)ႏွင့္ မထိုက္တန္။
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.
ဥေပေတာ ဒမသေစၥန၊ သ ေ၀ ကာသာ၀မရဟတိ။
၁၀။ ဣေႁႏၵတို႔ကိုဆံုးမလ်က္ မွန္ကန္စြာ ေျပာဆိုျခင္းရွိေသာ ကိေလသာဖန္ေရကို ေထြးအန္ျပီး၍ သီလတို႔၌ ေကာင္းစြာ ေစာင့္ထိန္းသူသည္သာလွ်င္ ဖန္ရည္စြန္းေသာအ၀တ္ႏွင့္ ထိုက္တန္၏။
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.
