11 Asare saramatino,
sare casaradassino,
te saram nadhigacchanti,
micchasavkappagocara.
[Asare非核心(中單處格)] [sara核心][matino思量(陽複主格, a.)],
[sare核心(陽單處格)] [c並且][asara非核心][dassino視為(陽複主格, a.)],
[te他們(陽複主格)] [saram核心(陽單業格)] [n不][adhigacchanti獲得(複3現)],
[miccha邪][savkappa思惟][gocara住於(陽複主格, a.)].
在非核心之中思量核心[1]、並且在核心之中視為非核心、住於邪思惟的他們，不獲得核心。
12 Sarañ ca sarato ñatva,
asarañ ca asarato;
te saram adhigacchanti,
sammasavkappagocara.
[Sarañ核心(陽單業格)] [ca但是] [sarato核心(陽單從格)] [ñatva知(ger.)],
[asarañ非核心(中單業格)] [ca並且] [asarato非核心(中單從格)];
[te他們(陽複主格)] [saram核心(陽單業格)] [adhigacchanti獲得(複3現)],
[sammasavkappa正思惟][gocara住於(陽複主格, a.)].
但是從核心知核心後，並且從非核心[知]非核心[後]，住於正思惟的他們，獲得核心。
[1] 在非核心之中思量核心 DhA：asare saramatinoti cattaro paccaya, dasavatthuka micchaditthi, tassa upanissayabhuta dhammadesanati ayam asaro nama.(「在非核心之中思量核心」：從四資具，它的十事的邪見解，已變成全部投靠的揭示法，此名叫非核心。)
၁၁။ အသာေရ သာရမတိေနာ၊ သာေရ စာသာရဒႆိေနာ။
ေတ သာရံ နာဓိဂစၧႏၲိ၊ မိစၧာသကၤပၸေဂါစရာ။
၁၁။ အႏွစ္မရွိေသာတရား၌ အႏွစ္ရွိ၏ဟု အယူရိွၾကကုန္၏၊ အႏွစ္ရွိေသာ တရား၌မူကား အႏွစ္မရွိဟု အယူရွိၾကကုန္၏၊ ထိုသူတို႔သည္ မွားေသာ ၾကံစည္မႈလွ်င္ (က်က္စားရာ)အာ႐ုံ ရွိၾကကုန္ရကား အႏွစ္ ရွိေသာတရားကို မရႏုိင္ၾကကုန္။
11.Those who consider truth in untruth, and see untruth in truth, do not reach the truth, lost in the path of wrong views.
၁၂။ သာရဥၥ သာရေတာ ဉတြာ၊ အသာရဥၥ အသာရေတာ။
ေတ သာရံ အဓိဂစၧႏၲိ၊ သမၼာသကၤပၸေဂါစရာ။
၁၂။ အႏွစ္ရွိေသာတရားကိုလည္း အႏွစ္ရွိေသာတရားဟူ၍ အႏွစ္မရွိေသာတရားကိုလည္း အႏွစ္ မရွိေသာတရားဟူ၍ သိၾကကုန္ေသာေၾကာင့္ ထိုသူတို႔သည္ မွန္ကန္ေသာၾကံစည္မႈလွ်င္ (က်က္စားရာ)အာ႐ုံ ရွိ ကုန္ရကား အႏွစ္ရွိေသာ တရားကို ရႏုိင္ၾကကုန္၏။
12. Those who consider truth in truth and untruth in untruth arrive at truth and follow true desires as they hold right views.
13 Yatha agaram ducchannam,
vutthi samativijjhati;
evam abhavitam cittam,
rago samativijjhati.
[Yatha像(adv.)] [agaram屋(中單業格)] [ducchannam惡覆蓋(中單業格, pp.)],
[vutthi雨(陰單主格)] [samativijjhati完全貫穿越過(單3現)];
[evam如是] [abhavitam未修習(中單業格, pp.)] [cittam心(中單業格)],
[rago染(陽單主格)] samativijjhati.
像雨完全貫穿越過已被惡覆蓋的屋；如是染完全貫穿越過未被修習的心[1]。
14 Yatha agaram succhannam,
vutthi na samativijjhati;
evam subhavitam cittam,
rago na samativijjhati.
[Yatha像(adv.)] [agaram屋(中單業格)] [succhannam善覆蓋(中單業格, pp.)],
[vutthi雨(陰單主格)] [na不] [samativijjhati完全貫穿越過(單3現)];
[evam如是] [subhavitam善修習(中單業格, pp.)] [cittam心(中單業格)],
[rago染(陽單主格)] na samativijjhati. (cp. Dh13)
像雨不完全貫穿越過已被善覆蓋的屋；如是染不完全貫穿越過已被善修習的心。
[1] citta(<[cinteti思]的pp.) n. 心。
(「比丘們！凡是第一心在母的子宮已出現者，第一識已變成明顯；取那個[識]後，那個生如此應存在。」(Mahavagga 1.75, V i93))
(但是凡是這被叫做心者，既[被叫做]意，亦[被叫做]識。它在夜間及在日間，另一者如此出現，另一者被滅。S ii95)
ဧ၀ံ အဘာ၀ိတံ စိတၱံ၊ ရာေဂါ သမတိ၀ိဇၥၽတိ။
၁၃။ အိမ္ကို မေကာင္းသျဖင့္ မိုးအပ္သည္ရွိေသာ္ မိုးေရသည္ ေဖာက္၀င္ႏုိင္သကဲ့သို႔ စိတ္ကို (သမထ၊ ၀ိပ ႆနာတို႔ျဖင့္) ေကာင္းစြာ မပြားထံုအပ္သည္ရွိေသာ္ ရာဂသည္ ေဖာက္၀င္ႏုိင္၏။
13. As rain penetrates the poorly thatched house that is poorly roofed, passion (raga) penetrates the unguarded mind.
ဧ၀ံ သုဘာ၀ိတံ စိတၱံ၊ ရာေဂါ န သမတိ၀ိဇၥၽတိ။
၁၄။ အိမ္ကို ေကာင္းစြာမိုးအပ္သည္ရွိေသာ္ မိုးေရသည္ မေဖာက္၀င္ႏုိင္သကဲ့သို႔ စိတ္ကို (သမထ၊ ၀ိပ ႆနာတို႔ျဖင့္) ေကာင္းစြာ ပြားထံုအပ္သည္ရွိေသာ္ ရာဂသည္ မေဖာက္၀င္ႏုိင္။
14. As rain does not penetrate the well-guarded house, so passion (raga) does not penetrate the well-guarded mind.
15 Idha socati pecca socati,
papakari ubhayattha socati;
so socati so vihaññati,
disva kammakilittham attano.
[Idha在這裡] [socati悲傷(單3現)] [pecca死去(ger.)] socati,
[papakari作惡者(陽單主格)] [ubhayattha在兩處(adv.)] socati;
[so他(陽單主格)] socati so [vihaññati被擴大損壞(單3現)],
[disva見(ger.)] [kamma業][kilittham污染(中單業格, pp.)] [attano自我(陽單屬格)].
作惡者在這裡悲傷、死去後悲傷，在兩處悲傷；見自我的業已被污染後，他悲傷、他被擴大損壞。
16 Idha modati pecca modati,
katapuñño ubhayattha modati;
so modati so pamodati,
disva kammavisuddhim attano.
[Idha在這裡] [modati欣喜(單3現)] [pecca死去(ger.)] modati,
[katapuñño作福(陽單主格, pp.)] [ubhayattha在兩處(adv.)] modati;
[so他(陽單主格)] modati so [pamodati徹底欣喜(單3現)],
[disva見(ger.)] [kamma業][visuddhim清淨(陰單業格)] [attano自我(陽單屬格)]. (cp. Dh15)
已作福者在這裡欣喜、死去後欣喜，在兩處欣喜；見自我的業清淨後，他欣喜、他徹底欣喜。
၁၅။ ဣဓ ေသာစတိ ေပစၥ ေသာစတိ၊ ပါပကာရီ ဥဘယတၳ ေသာစတိ။
ေသာ ေသာစတိ ေသာ ၀ိဟညတိ၊ ဒိသြာ ကမၼကိလိ႒မတၱေနာ။
၁၅။ မေကာင္းမႈျပဳသူသည္ ဤဘ၀၌လည္း စိုးရိမ္ရ၏၊ တမလြန္ဘ၀၌လည္း စိုးရိမ္ရ၏၊ ပစၥဳပၸန္ တမလြန္ ဘ၀ႏွစ္တန္တို႔၌လည္း စိုးရိမ္ရ၏၊ ထိုမေကာင္းမႈျပဳသူသည္ မိမိ၏ညစ္ႏြမ္းေသာ ကံကို သိျမင္၍ စိုးရိမ္ရ ပင္ပန္းရ၏။
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.
၁၆။ ဣဓ ေမာဒတိ ေပစၥ ေမာဒတိ၊ ကတပုေညာ ဥဘယတၳ ေမာဒတိ။
ေသာ ေမာဒတိ ေသာ ပေမာဒတိ၊ ဒိသြာ ကမၼ၀ိသုဒၶိမတၱေနာ။
၁၆။ ေကာင္းမႈျပဳသူသည္ ဤဘ၀၌လည္း ၀မ္းေျမာက္ရ၏၊ တမလြန္ဘ၀၌လည္း ၀မ္းေျမာက္ရ၏၊ ပစၥဳပၸန္ တမလြန္ ဘ၀ႏွစ္တန္တို႔၌လည္း ၀မ္းေျမာက္ရ၏၊ ထိုေကာင္းမႈျပဳသူသည္ မိမိ၏ စင္ၾကယ္ေသာကံကုိ သိျမင္ရ၍ ၀မ္း ေျမာက္ရ အလြန္၀မ္းေျမာက္ရ၏။
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.
17 Idha tappati pecca tappati,
papakari ubhayattha tappati;
¡§papam me katan¡¨ ti tappati,
bhiyyo tappati duggatim gato.
[Idha在這裡] [tappati被灼熱(單3現)] [pecca死去(ger.)] tappati,
[papakari作惡者(陽單主格)] [ubhayattha在兩處(adv.)] tappati;
¡§[papam惡(中單主格)] [me我(具格)] [katan作(中單主格, pp.)]¡¨ [ti這樣(結尾語)] tappati,
[bhiyyo更多(adv.)] tappati [duggatim惡去處(陰單業格)] [gato去到(陽單主格, pp.)].
作惡者在這裡被灼熱、死去後被灼熱，在兩處被灼熱：『惡已被我作』，他被灼熱；已去到惡去處的[他]，被灼熱更多。
18 Idha nandati pecca nandati,
katapuñño ubhayattha nandati;
¡§puññam me katan¡¨ ti nandati,
bhiyyo nandati suggatim gato.
[Idha在這裡] [nandati歡喜(單3現)] [pecca死去(ger.)] nandati,
[katapuñño作福(陽單主格, pp.)] [ubhayattha在兩處(adv.)] nandati;
¡§[puññam福(中單主格)] [me我(具格)] [katan作(中單主格, pp.)]¡¨ [ti這樣(結尾語)] nandati,
[bhiyyo更多(adv.)] nandati [suggatim善去處(陰單業格)] [gato去到(陽單主格, pp.)]. (cp. Dh17)
已作福者[1]在這裡歡喜、死去後歡喜，在兩處歡喜：『福已被我作』，他歡喜；已去到善去處的[他]，歡喜更多。
[1] 已作福者 katapuñña(kata作(pp.)+puñña福) pp. 作福。pubba(Sk. punya) n. 福(他譯：福德、功德)
၁၇။ ဣဓ တပၸတိ ေပစၥ တပၸတိ၊ ပါပကာရီ ဥဘယတၳ တပၸတိ။
ပါပံ ေမ ကတႏၲိ တပၸတိ၊ ဘိေယ်ာ တပၸတိ ဒုဂၢတႎ ဂေတာ။
၁၇။ မေကာင္းမႈျပဳသူသည္ ဤဘ၀၌လည္း ပူပန္ရ၏၊ တမလြန္ဘ၀၌လည္း ပူပန္ရ၏၊ ပစၥဳပၸန္ တမလြန္ ဘ၀ႏွစ္တန္တို႔၌လည္း ပူပန္ရ၏၊ ငါသည္ မေကာင္းမႈကို ျပဳမိၿပီဟု ပူပန္ရ၏၊ ဒုဂၢတိဘံုဘ၀သို႔ ေရာက္ပါမူကား အလြန္ ပူပန္ရ၏။
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.
၁၈။ ဣဓ နႏၵတိ ေပစၥ နႏၵတိ၊ ကတပုေညာ ဥဘယတၳ နႏၵတိ။
ပုညံ ေမ ကတႏၲိ နႏၵတိ၊ ဘိေယ်ာ နႏၵတိ သုဂၢတႎ ဂေတာ။
၁၈။ ေကာင္းမႈျပဳသူသည္ ဤဘ၀၌လည္း ႏွစ္သက္ရ၏၊ တမလြန္ဘ၀၌လည္း ႏွစ္သက္ရ၏၊ ပစၥဳပၸန္ တမလြန္ ဘ၀ႏွစ္တန္တို႔၌လည္း ႏွစ္သက္ရ၏၊ ငါသည္ ေကာင္းမႈကို ျပဳအပ္ၿပီဟု ႏွစ္သက္ရ၏၊ သုဂတိဘံုဘ၀သို႔ ေရာက္ပါမူကား အလြန္ႏွစ္သက္ရ၏။
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 Bahum pi ce sahitam bhasamano,
na takkaro hoti naro pamatto,
gopo va gavo ganayam paresam,
na bhagava samaññassa hoti.
[Bahum眾多(單業格, a.)] [pi即使...亦] [ce若] [sahitam藏(ㄗㄤˋ)經(單業格)] [bhasamano說(陽單主格, ppr.)],
[na不] [takkaro作他者(陽單主格)] [hoti變成(單3現)] [naro人(陽單主格)] [pamatto放逸(陽單主格, pp.)],
[gopo牧牛者(陽單主格)] [va如] [gavo牛(陽複業格)] [ganayam計數(陽單主格, ppr.)] [paresam其他諸人(陽複屬格)],
na [bhagava有部分(陽單主格, a.)] [samaññassa沙門本色(中單屬格)] hoti.
若人已放逸，即使正在說眾多的藏經[1]，亦不變成作他者[2]，如牧牛者正在計數其他諸人的諸牛，不變成有部分的沙門本色[3]的[人]。
20 Appam pi ce sahitam bhasamano,
dhammassa hoti anudhammacari,
ragañ ca dosañ ca pahaya moham,
sammappajano suvimuttacitto.
Anupadiyano idha va huram va,
sa bhagava samaññassa hoti. (cp. Dh19)
[Appam少量(單業格, a.)] [pi即使] [ce若] [sahitam藏(ㄗㄤˋ)經(單業格)] [bhasamano說(陽單主格, ppr.)],
[dhammassa法(陽單與格)] [hoti變成(單3現)] [anudhammacari行於隨法(陽單主格, a.)],
[ragañ染(陽單業格)] [ca及] [dosañ為難(陽單業格)] ca [pahaya徹底捨棄(ger.)] [moham癡(陽單業格)],
[sammappajano正確徹底知(陽單主格, a.)] {[suvimuttacitto心已被善釋放開(陽單主格, a.)]}.
[Anupadiyano未取(陽單主格, ppr.)] [idha在這裡] [va或] [huram在其它處(adv.)] va
[sa他(陽單主格)] [bhagava有部分(陽單主格, a.)] [samaññassa沙門本色(中單屬格)] hoti. (cp. Dh19)
若對法變成行於隨法者[4]，即使正在說少量的藏經，徹底捨棄染[5]及為難[6]及癡後，正確徹底知，心已被善釋放開。在這裡或在其它處未正在取的他，變成有部分的沙門本色的[人]。
[1] 藏(ㄗㄤˋ)經 DhA： samhitanti tepitakassa buddhavacanassetam namam.(「藏經」：這是已覺者言詞的三藏的名。)
[2] 作他者：takkara(tat他+kara作(a.)) m. 。在此處，「他」是指「依藏(ㄗㄤˋ)經修行的人」。)
[3] 沙門本色：samabba(samana沙門+[-ya本色]) a.n. 他譯：沙門性。
(「比丘們！但是何者是沙門本色？如此，此是聖八支道。此即是：正見解...略...正定。比丘們！此被叫做沙門本色。」(S v25))
[4] anudhammacarin(anudhamma隨法+carin行) a. 行於隨法
[5] raga(<[rajati染]) m. 染(他譯：貪、貪欲、欲、欲著、愛染)
(「正在知離者離被染。從離染，他被釋放開。」(S ii95))
[6] dosa(cp. [dussati敗壞.為難]) I. m. 敗壞 II. m.為難(dosa 粗野與殘 暴的心；想要破壞。(帕奧，智慧之光，頁120) (‘hatred’, anger (BD, p.54)) (cp. [padosa徹底敗壞、徹底為難]。「徹底捨棄為害、徹底為難後，心未為害而住」(Di71)) (Bodhi譯：hatred)(他譯：瞋)
III. a. 為難(Horner譯：[malicious有惡意的])(Thanissaro譯：angered)
၁၉။ ဗဟုမၸိ ေစ သံဟိတ ဘာသမာေနာ၊ န တကၠေရာ ေဟာတိ နေရာ ပမေတၱာ။
ေဂါေပါ၀ ဂါေ၀ါ ဂဏယံ ပေရသံ၊ န ဘာဂ၀ါ သာမညႆ ေဟာတိ။
၁၉။ ႏြား႐ွင္တို႔အား ႏြားတို႔ကို ေရတြက္အပ္ႏွင္းလိုက္ရေသာ ႏြားေက်ာင္းသားသည္ ႏြားႏုိ႔ အရသာကို မခံစားရသကဲ့သို႔၊ နိဗၺာန္ေရာက္သည္အထိ အက်ဳိးစီးပြားႏွင့္စပ္ေသာ ပိဋကတ္ သံုးပံုဟူေသာ ဘုရားစကားေတာ္ကို မ်ားစြာေျပာေဟာေနေသာ္လည္း မက်င့္မၾကံ ေမ့ေလ်ာ့ေပါ့ တန္ေနေသာသူသည္ ျပဳထိုက္သည္ကိုျပဳသည္ မမည္၊ မဂ္ဖိုလ္အရသာကို မခံစားရ။
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.
ရာဂဥၥ ေဒါသဥၥ ပဟာယ ေမာဟံ၊ သမၼပၸဇာေနာ သု၀ိမုတၱစိေတၱာ။
အႏုပါဒိယာေနာ ဣဓ ၀ါ ဟုရံ ၀ါ၊ သ ဘာဂ၀ါ သာမညႆ ေဟာတိ။
၂၀။ နိဗၺာန္ေရာက္သည္အထိ အက်ဳိးစီးပြားႏွင့္စပ္ေသာ ပိဋကတ္သံုးပံုဟူေသာ ဘုရားစကားေတာ္ကို အနည္းငယ္မွ်ပင္ ေျပာေဟာေနပါေသာ္လည္း တရားအားေလ်ာ္ေသာ အက်င့္ကို က်င့္ေလ့႐ွိသူျဖစ္ခဲ့မူ ရာဂ ေဒါသ ေမာဟကို ပယ္ျပီးလွ်င္ ေကာင္းစြာ အျပားအားျဖင့္ သိသည္ ျဖစ္၍ (ကိေလသာတို႔မွ)လြတ္ေသာ စိတ္႐ွိသည္ျဖစ္လ်က္ ဤေလာက၌ လည္းေကာင္း၊ တမလြန္ ေလာက၌ လည္းေကာင္း စြဲလမ္းမႈမ႐ွိေတာ့ၿပီ၊ ထိုသူသည္သာ မဂ္ဖိုလ္အရသာကို ခံစားရ၏။
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.
ယမက၀ဂ္ျပီး၏။
