၁း ၁၃။ ျမန္မာ့ရုိးရာ ဒီမုိကေရစီတရား
In the Sārandada Sutta of A³guttaranikæya Pæ¹i the Lord gave his attention to the Licchavī princes and pronounced the seven rules of Aparihāniya, which are:
အဂၤုတၱရနိကာယပါဠိေတာ္၊သာရႏၵဒသုတ္၌ျမတ္စြာဘုရားသည္လိစၦဝီမင္းသားတုိ႔အားအေၾကာင္းျပဳ၍ အပရိဟာနိယတရားခုနစ္ပါးကုိေဟာၾကားေတာ္မူသည္။ထုိအပရိဟာနိယတရားတုိ႔ကား-
1. Consultation in a body: ၁။ စည္းေဝးတုိင္ပင္ျခင္း။
2. Acting by consensus: ၂။ အညီအညြတ္ေဆာင္ရြက္ျခင္း။
3. Behaviour in accordance with the law: ၃။ ဥပေဒအတုိင္းက်င့္ျခင္း။
4. Respect for the admonishments of superiors: ၄။လူႀကီးသူမတုိ႔၏ အဆုံးအမ၌ တည္ျခင္း။
5. No oppression of women: ၅။ အမ်ိဳးသမီးတုိ႔အား မႏွိပ္စက္ျခင္း။
6. Respecting the rites of the spirit guardians of the towns and villages
၆။ ၿမိဳ႕ေစာင့္ရြာေစာင့္နတ္တုိ႔အား ပူေဇာ္ျခင္း။
7. Protection for the monkhood. ၇။ ရဟႏၱာတုိ႔အားေစာင့္ေရွာက္ျခင္းဟူ၍ျဖစ္ေလသည္။
The meaning of the word Aparihāniya is “what cannot be diminished or destroyed”.
အပရိဟာနိယသည္ မဆုတ္မယုတ္၊မပ်က္မစီးနုိင္ျခင္းဟူ၍အဓိပၸါယ္ရွိသည္။
It can be said therefore that the rules of Aparihāniya are the rules of progress.
ထုိ႔ေၾကာင့္ အပရိဟာနိယတရားတုိ႔ကုိ တုိးတက္ေရးတရားဟုဆုိရမည္ျဖစ္သည္။
Among these elements of progress that which is called Sannipāta, the rule of the assembly;
ထုိတုိးတက္ေရးတရားတုိ႔တြင္သႏၷိပါတတည္းဟူေသာစည္းေဝးျခင္း၊
that which is called Samagga on the conduct of business in agreement;
သမဂၢတည္းဟူေသာအညီအညြတ္ေဆာင္ရြက္ျခင္း၊
that which is called paññatta on the drafting and enactment of laws, are all essential parts of what in our own time is the legal system known as “democracy”.
ပညတၱတည္းဟူေသာဥပေဒပညတ္၍အုပ္ခ်ဳပ္ျခင္းတုိ႔သည္ယခုေခတ္၌ဒီမုိကေရစီဟုေခၚ ေသာတရားတုိ႔၏ အႏွစ္သာရမ်ားျဖစ္ေလသည္။
“If a country is ruled by the authority of only one or two men, there will be much wrong and distress done to what common people there are. And therefore the authority must not lie with one or two men.
တုိင္းျပည္နုိင္ငံကုိတစ္ေယာက္ႏွစ္ေယာက္၏ဩဇာႏွင့္သာအုပ္စုိးလွ်င္ပုထုဇဥ္ျဖစ္၍အမွားအယြင္းမ်ားရန္ ရွိေသာေၾကာင့္ တစ္ေယာက္ႏွစ္ေယာက္၏ဩဇာႏွင့္မျပဳလုပ္ဘဲ၊
If there is a general meeting between the Prince and his ministers and officials, there will be no chance of wrong and distress.”
မင္း၊မွဴးမတ္တုိ႔စည္းေဝးျပဳလုပ္လွ်င္အမွားအယြင္းမ်ားရန္မရွိ
We adduce this as good evidence of how the aim should be government by the will of the majority.
ဟူေသာေစာဒကသည္အမ်ားဆႏၵႏွင့္အုပ္ခ်ဳပ္ေသာစနစ္သုိ႔ေရွ႕ရႈရန္အလုိ႔ငွာက်ိဳးေၾကာင္းေဖၚျပျခင္းပင္ ျဖစ္၏။
A basic law that government is carried on by the will of the majority is of the first importance.
အမ်ားဆႏၵႏွင့္အုပ္ခ်ဳပ္သည့္အေရးတြင္ ဥပေဒသည္ပဓါနျဖစ္၏။
However, while the institution of government by the will of the majority and the rights of the people are both of great importance, of no less importance is the responsibility lying upon the people.
သုိ႔ေသာ္အမ်ားဆႏၵကုိညွိႏႈိင္း၍ဥပေဒျဖင့္အုပ္ခ်ဳပ္ရာ၌ျပည္သူ႔အခြင့္အေရးတုိ႔သည္အေရးႀကီးသည္ႏွင့္အမွ် ျပည္သူတုိ႔၏တာဝန္သည္လည္း အေရးႀကီး၏။
For those who submit to the government to be in debate with the governors is a distribution of rights and the responsibility is equally divided.
အုပ္ခ်ဳပ္ျခင္းခံရသူတုိ႔သည္အုပ္ခ်ဳပ္သူတုိ႔ႏွင့္တုိင္ပင္၍အခြင့္အေရးတုိ႔ကုိခြဲေဝယူလုိက္သည္ ႏွင့္တစ္ၿပိဳင္နက္ တာဝန္ကုိပါခြဲေဝလုပ္ေဆာင္လာၾကသည္။
The ministers gave great importance to the legislative system and in explaining it based on the experience had accumulated of the British parliamentary system.
ဥပေဒျပဳေသာစနစ္ကုိအေလးဂရုျပဳ၍ထုတ္ေဖၚရာတြင္ ၿဗိတိသွ်ပါလီမန္စနစ္ကုိမူတည္သည္။
It explained how the British parliament consists of two Houses, one of a “group of important people selected by agreement from the towns and villages of the country” and the other of “a group of people who entered it according to their lineage”.
ၿဗိတိသွ်ပါလီမန္၌`နုိင္ငံအတြင္းၿမဳိ႕၊ေက်းရြာတုိ႔ကသေဘာတူေပးသည့္လူႀကီးစုတစ္သင္းႏွင့္အရုိးအစဥ္အလာ အတုိင္းလာသမွ်ေသာမွဴးမတ္စုတစ္သင္းဟူေသာ
In their legislating duty the two Houses had to work so as to preserve Sannipæta and Samagga, to be united in keeping the rule of Aviroddhana and to set in place the four rules of sa³gaha.
ဥပေဒျပဳႏွစ္ဌာနတုိ႔သည္သႏၷိပါတ၊သမဂၢျဖစ္ေအာင္၊အဝိေရာဓနတရားႏွင့္ညီေအာင္၊သဂၤဟတရားေလးပါး တုိ႔ကုိလည္း ေနရာက်ေအာင္ လုပ္ေဆာင္ၾကရသည္ကုိ ညႊန္ျပသည္။
In this demonstration it also showed how in forming a consensus of the will of the majority of the people, both government newspaper houses and public newspaper houses had responsibilities.
ဤသုိ႔ညႊန္ျပရာ၌အမ်ားဆႏၵႏွင့္ညွိႏႈိင္းရာတြင္အေရးပါေသာမင္းႏွင့္ဆုိင္ေသာသတင္းစာ တုိက္၊ နုိင္ငံႏွင့္ ဆုိင္ေသာသတင္းစာတုိက္တုိ႔၏ တာဝန္ဝတၱရားမ်ားကုိလည္း ျပဆုိထားသည္။
In the matter of newspapers, in 1868 (1230) under King Mindon the Yadanabon Newspaper first appeared.
သတင္းစာမွာမင္းတုန္းမင္းလက္ထက္(၁၂၃၀)ျပည့္ႏွစ္၌ပင္လွ်င္ရတနာပုံသတင္းစာဟူ၍ေပၚေပါက္ခဲ့ၿပီး ျဖစ္သည္။
Among the Burmese the virtue of Hirø and Ottappa is recognised.
ျမန္မာတုိ႔တြင္ ဟိရီ၊ဩတၱပၸတရားဟူ၍ ရွိသည္။
This is a double rule separated out the two parts for discussion of their essential natures. Hirø applies to oneself. It means to be ashamed for oneself.
ဟိရီဟူသည္မွာ မိမိကုိယ္ကုိ စြဲ၍ျဖစ္သည္။ မိမိကုိယ္တြင္း၌ ရွက္ျခင္းဟူ၏။
Ottappa on the other hand applies to the external, the outside, another person; it is the fear arising from bad conduct when an ill deed is brought into the open by another.
ဩတၱပၸကား သူတစ္ပါးဟူေသာဗဟိဒၶကုိစြဲ၍ မေကာင္းမႈ၊ဒုစရိတ္မွေၾကာက္ျခင္းျဖစ္သည္။
Put otherwise, Hirø is the shame that is felt when you know that you have behaved badly; Ottappa is the fear from knowing that you will be blamed by others for your bad behaviour.
တစ္နည္းဆုိေသာ္ဟိရီသည္မိမိျပဳေသာမေကာင္းမႈကုိမိမိကုိယ္တုိင္ကရွက္ေသာအသိတရား ျဖစ္သည္။ ဩတၱပၸကားမိမိျပဳေသာမေကာင္းမႈကုိသူတစ္ပါးကဲ့ရဲ႕ေလမည္ဟုေၾကာက္ေသာအသိတရား ျဖစ္သည္။
To speak in modern terms, it is the respect that one has for public opinion.
ဤေခတ္စကားႏွင့္ေျပာရေသာ္ဩတၱပၸဟူသည္ျပည္သူ႔ထင္ျမင္ခ်က္ကုိေလးစားျခင္းပင္ျဖစ္သည္။
The respect that one has for public opinion is democracy.
ျပည္သူ႔ထင္ျမင္ခ်က္ကုိေလးစားျခင္းသည္ပင္ ဒီမုိကေရစီ ျဖစ္ေလသည္။
