6. How laws can be made strong and substantial
In worldly affairs, even though there is the meeting together in assembly, which is sannipāta, and there is a good outcome from it, if there is no consensus in the assembly, which is samagga, that good outcome cannot endure for very long.
ေလာက၌ေပါင္းစုစည္းရုံးျခင္း သႏၷိပါတ၊ ဤအေပါင္းအစု၏ ညီညြတ္ျခင္း သမဂၢ´ မရွိလွ်င္ စည္ပင္ျဖစ္ထြန္း ေကာင္းမြန္ ေသာ္လည္းျမင့္ရွည္စြာစည္ပင္ျဖစ္ထြန္းျခင္းမရွိနုိင္။
Our earlier kingdoms– Arakanese, Talaing and Burmese – failed to obtain both these types of agreement together, sannipāta as well as samagga, in their meetings and consultations.
Among the people concerned, the ministers might have their own purposes, but the hangers-on of the kings and the queens would bring up and press their own separate interests in disagreement.
So far as each man could gain power over others, he would do so, so that the ministers could establish no permanent basis for prosperity and all collapsed. Hence the ministers’ happy condition would not be long lasting, but would be broken.
ထုိ႔ေၾကာင့္ အစည္းအေ၀း ညီညြတ္ျခင္း တရားႏွစ္ပါးမရွိေသာ အေရွ႕တုိင္းျပည္ ရခုိင္၊တလုိင္း၊ျမန္မာအစရွိေသာ လူမ်ိဳးတုိ႔၌ မင္းမွဴးမတ္တုိ႔သည္အလုိရွိရာ မွဴးမတ္က လည္း မင္းမိဖုရားထံ အေၾကာင္းအေပါင္းသင့္ရာ မွီခုိကပ္ရပ္ အမ်ားမႀကိဳက္ မညီေသာ္ လည္း မိမိအလုိရွိသည္ကုိ တင္ေလွ်ာက္ယူငင္ျပဳလုပ္သည္ ျဖစ္၍ တစ္ဦးကုိတစ္ဦး ႏွိပ္စက္ျပဳလုပ္နုိင္သမွ် စီးပုိးႏွိပ္စက္ၾက၍ မွဴးမတ္တုိ႔လည္း စည္းစိမ္ခ်မ္းသာ ၾကာ ျမင့္စြာမတည္၊ ပ်က္စီးၾကသည္။
Even if the king had counsellors of great integrity and trust worthiness, this did not last beyond one generation, and the kingdom would be lost in a later reign.
မင္းအလြန္ယုံၾကည္သဒၶါေသာ မွဴးမတ္တုိ႔ေသာ္လည္း မင္းတစ္ဆက္မွ်သာတည္၍ ေနာက္မင္းလက္ထက္၌ပ်က္စီးရသည္။
Actions taken by the king that did not find favour with the majority, because they were forced through with the power of the government, were nullified in a later reign as the acts of a past king and there could be no permanent body of law.
The ministers of kings could not establish their wealth for permanent enjoyment with their wife and children and household on any long term basis. At most they could set themselves up for a single reign.
မင္းတုိ႔ျပဳသမွ်ေသာအမႈတုိ႔သည္လည္း အမ်ားမႀကိဳက္မညီ၊အစိုးရဂုဏ္ႏွင့္ဖိစီး ႏွိပ္စက္ ျပဳလုပ္ထားေသာေၾကာင့္ ေရွ႕မင္းလုပ္ေသာအမႈကုိ ေနာက္မင္းလက္ထက္ဖ်က္ဆီးရ သည္ျဖစ္၍ ၿမဲၿမံခုိင္ခံ့ေသာဥပေဒမျဖစ္နုိင္၊ မင္းမွဴးမတ္တုိ႔၏ စည္းစိမ္ဥစၥာ သားမယား ေက်းကၽြန္တုိ႔သည္လည္း ျမင့္ရွည္စြာမတည္နုိင္၊အရွည္ၾကာဆုံး မင္းတစ္ဆက္မွ်သာ တည္နုိင္သည္။
Because a king by himself, with a reliable minister, could follow his own wishes, those who did not agree with him would be resentful. Dissidents would look for a leader to fit their wishes and many times there would be a rebellion.
သဒၶါယုံၾကည္သည့္ မွဴးမတ္ႏွင့္ မင္းခ်ည္းသာအလုိရွိရာျပဳလုပ္နုိင္ေသာ ေၾကာင့္ မႀကိဳက္ညီသူမ်ားသျဖင့္ မႏွစ္သက္ မႀကိဳက္ညီသူတုိ႔က အလုိရွိရာ သခင္ရွာ၍ အႀကိမ္မ်ားစြာ ပုန္စားပုန္ကန္မႈျဖစ္သည္။
The peoples of the West, for more than five, perhaps even six, hundred years have preserved the sannipāta and the samagga in the rules of aparihāniya of which we have spoken.
Therefore for six or seven hundred lives of men ( That’s what he says, but I think he’s being a bit carried away and just means six or seven generations.) kings and their ministers have been established firmly and have not been overthrown.
ဆုိခဲ့ၿပီးေသာအပရိဟာနိယတရား၊သႏၷိပါတ၊သမဂၢ စသည္တုိ႔ႏွင့္ျပည့္စုံေသာ သုိးေဆာင္းနုိင္ငံမ်ားမွာ အႏွစ္ငါးရာ ေက်ာ္ေျခာက္ရာခန္႔ ယခုတုိင္ အသက္ေပါင္း ေျခာက္ရာခုနစ္ရာ မင္းမွဴးမတ္တုိ႔ အပ်က္မစီးတည္သည္။
Princes and ministers, not of the line of succession and who were not fit for the part, rose in rebellions, but could not rule.
အစဥ္အဆက္မဟုတ္ေသာ မျပဳမလုပ္သင့္ေသာ မင္းမွဴးမတ္တုိ႔သည္လည္း ပုန္စား ပုန္ကန္၍ မင္းမလုပ္နုိင္။
Taking into consideration, first, that ruling thus by agreement in the assemblies leads to a long-term accumulation of wealth; next, that laws established by agreement between the King and his ministers on the one hand and the people on the other will be established for a long time; again that without agreement the royal authority, wealth, and laws that have to be made, all have no long life; they will soon be done away with -- if we think carefully about all that we have heard, seen, or experienced at various times, we shall see that rule by consensus in an assembly is desirable, is to be longed for, and must be introduced.
ဤသုိ႔စည္းေ၀းညီညြတ္ျခင္း၌ စည္းစိမ္ဥစၥာၾကာျမင့္စြာတည္ျခင္းကုိလည္းေကာင္း၊ မင္းမွဴးမတ္ႏွင့္ျပည္သူတုိ႔ ညီညြတ္၍ထားအပ္ေသာဥပေဒ ျမင့္ရွည္စြာတည္ျခင္းကုိ လည္းေကာင္း၊မညီမညြတ္ရာ၌ စည္းစိမ္ဥစၥာ ထားအပ္ေသာဥပေဒတုိ႔ ျမင့္ရွည္စြာ မတည္ အလွ်င္အျမန္ပ်က္စီးလြယ္ျခင္းကုိလည္းေကာင္း အႀကိမ္ႀကိမ္ၾကားဖူး၊ျမင္းဖူး၊ ေတြ႔ဖူးသည္မ်ားကုိ ေစ့ေစ့ဆင္ျခင္ေအာက္ေမ့ၿပီးလွ်င္ စည္းေ၀းညီညြတ္ျခင္းကုိ အလုိရွိအပ္၊ေတာင့္တအပ္၊ျပဳအပ္သည္။
The flourishing reign that is brought about by ruling by agreement with an assembly is what is to be desired and longed for.
A position of power that is held in confident belief that “I, myself, alone and on my own, am omnicompetent” is like honey mixed with poison in the mouth; it may be sweet for the instant, but it will kill when it reaches the belly. Such thoughts as these will bring care to avoid such a position.
စည္းေ၀းညီညြတ္ျခင္း၌ ျဖစ္အံ့၊ရအ့ံေသာ စည္းစိမ္ခ်မ္းသာကုိသာ အလုိရွိအပ္၊ ေတာင့္တအပ္သည္။မိမိတုိ႔တစ္ဦးတစ္ေယာက္တည္း အေၾကာင္းအေပါင္းသင့္ရာ မွီခုိ ကပ္ရပ္၍ ရမည့္စည္းစိမ္ကုိ ပ်ားရည္ႏွင့္ေရာေသာအဆိပ္သည္ ခံတြင္း၌ တစ္ခဏမွ် ခ်ိဳ၍ ၀မ္းထဲသုိ႔ေရာက္လွ်င္ ေသမည္ကဲ့သုိ႔ ထင္မွတ္ၿပီးလွ်င္ အလြန္သတိထား၍ ေရွာင္ၾကဥ္အပ္၏။
There is gain in a consensus in an assembly; there is prosperity with freedom from fear. The most Excellent Lord wished to show this truth in this gāthā and that without consensus there is danger and an easy overthrow.
ဤသုိ႔ စည္းေ၀းညီညြတ္ျခင္း၌ အက်ိဳးရွိျခင္း၊ေဘးရန္ကင္း၍ခ်မ္းသာျခင္း၊ မညီ မညြတ္ျခင္း၌ ေဘးရန္မ်ားျခင္း၊ပ်က္စီးလြယ္ျခင္းကုိ ျပေတာ္မူလုိေသာ ျမတ္စြာဘုရား သည္-
That is to say: -- There is danger to be seen in the bitterness that comes from lack of agreement - We can see that where meetings are held without rancorous disagreement, there is no pervading fear but peaceful well-being. Where there is agreement, things go smoothly -- the Lord gives this advice about concord.
မညီမညြတ္ျငင္းခုံခုိက္ရန္ျဖစ္ပြားျခင္းကို ပ်က္စီးတတ္ေသာေဘးဟုျမင္ၿပီး၊ျငင္းခုံခုိက္ရန္ မရွိ စည္းေ၀းညီညြတ္ျခင္းကုိ ေဘးဘ်မ္းမရွိ ခ်မ္းသာ၏ဟု ျမင္ကာ ညီညီညြတ္ညြတ္ ေျပေျပျပစ္ျပစ္ရွိၾကပါ။ ဤသုိ႔ ညီညြတ္ၾကကုန္ဟူေသာ အဆုံးအမသည္ ဘုရားအဆူဆူ တုိ႔၏ အဆုံးအမေတာ္တည္း။
It is said that people who do not recognise that harmony ( Ræjadhamma -158) in a meeting provides its benefit, while discord only brings trouble, are more stupid than some beasts.
ဤသုိ႔အစည္းအေ၀း ညီညြတ္ျခင္း၌အက်ိဳး၊အစည္းအေ၀း မညီညြတ္ျခင္း၌ အျပစ္ရွိသည္ကုိ မသိေသာသူတုိ႔သည္ အခ်ိဳ႕ေသာတိရစၧာန္တုိ႔ထက္ မုိက္၏ဟု ဆုိအပ္သည္။
If you ask why, it is because we can see for ourselves that in this world animals like the jackal, the wolf and the elephant gather together in peaceful agreement to stay safe and, at the other end of the scale, the worm, the termite, the bee and the carpenter bee do the same.
အဘယ္ေၾကာင့္နည္းဟူမူ ေလာက၌ေတာေခြး ၀ံပုေလြ ဆင္အစရွိေသာတိရစၧာန္ တုိ႔သည္လည္းေကာင္း၊အယုတ္ဆုံးအားျဖင့္ ပုိးရြ၊ျခပုံး၊ပ်ား၊ပိတုန္းတုိ႔ေသာ္လည္း အစည္းအေ၀း ညီညြတ္ျခင္းျဖင့္ ေဘးဘ်မ္းကင္းေအာင္စုရုံး၍ ေနၾကသည္ကုိ မ်က္ျမင္ပင္ျဖစ္ေသာေၾကာင့္တည္း။
က်မ္းကုိး ---
အပါဒါနပါဠိ၊ ၁.ဗုဒၶ၀ဂၢ ႏွာ-၁-၇
In worldly affairs, even though there is the meeting together in assembly, which is sannipāta, and there is a good outcome from it, if there is no consensus in the assembly, which is samagga, that good outcome cannot endure for very long.
ေလာက၌ေပါင္းစုစည္းရုံးျခင္း သႏၷိပါတ၊ ဤအေပါင္းအစု၏ ညီညြတ္ျခင္း သမဂၢ´ မရွိလွ်င္ စည္ပင္ျဖစ္ထြန္း ေကာင္းမြန္ ေသာ္လည္းျမင့္ရွည္စြာစည္ပင္ျဖစ္ထြန္းျခင္းမရွိနုိင္။
Our earlier kingdoms– Arakanese, Talaing and Burmese – failed to obtain both these types of agreement together, sannipāta as well as samagga, in their meetings and consultations.
Among the people concerned, the ministers might have their own purposes, but the hangers-on of the kings and the queens would bring up and press their own separate interests in disagreement.
So far as each man could gain power over others, he would do so, so that the ministers could establish no permanent basis for prosperity and all collapsed. Hence the ministers’ happy condition would not be long lasting, but would be broken.
ထုိ႔ေၾကာင့္ အစည္းအေ၀း ညီညြတ္ျခင္း တရားႏွစ္ပါးမရွိေသာ အေရွ႕တုိင္းျပည္ ရခုိင္၊တလုိင္း၊ျမန္မာအစရွိေသာ လူမ်ိဳးတုိ႔၌ မင္းမွဴးမတ္တုိ႔သည္အလုိရွိရာ မွဴးမတ္က လည္း မင္းမိဖုရားထံ အေၾကာင္းအေပါင္းသင့္ရာ မွီခုိကပ္ရပ္ အမ်ားမႀကိဳက္ မညီေသာ္ လည္း မိမိအလုိရွိသည္ကုိ တင္ေလွ်ာက္ယူငင္ျပဳလုပ္သည္ ျဖစ္၍ တစ္ဦးကုိတစ္ဦး ႏွိပ္စက္ျပဳလုပ္နုိင္သမွ် စီးပုိးႏွိပ္စက္ၾက၍ မွဴးမတ္တုိ႔လည္း စည္းစိမ္ခ်မ္းသာ ၾကာ ျမင့္စြာမတည္၊ ပ်က္စီးၾကသည္။
Even if the king had counsellors of great integrity and trust worthiness, this did not last beyond one generation, and the kingdom would be lost in a later reign.
မင္းအလြန္ယုံၾကည္သဒၶါေသာ မွဴးမတ္တုိ႔ေသာ္လည္း မင္းတစ္ဆက္မွ်သာတည္၍ ေနာက္မင္းလက္ထက္၌ပ်က္စီးရသည္။
Actions taken by the king that did not find favour with the majority, because they were forced through with the power of the government, were nullified in a later reign as the acts of a past king and there could be no permanent body of law.
The ministers of kings could not establish their wealth for permanent enjoyment with their wife and children and household on any long term basis. At most they could set themselves up for a single reign.
မင္းတုိ႔ျပဳသမွ်ေသာအမႈတုိ႔သည္လည္း အမ်ားမႀကိဳက္မညီ၊အစိုးရဂုဏ္ႏွင့္ဖိစီး ႏွိပ္စက္ ျပဳလုပ္ထားေသာေၾကာင့္ ေရွ႕မင္းလုပ္ေသာအမႈကုိ ေနာက္မင္းလက္ထက္ဖ်က္ဆီးရ သည္ျဖစ္၍ ၿမဲၿမံခုိင္ခံ့ေသာဥပေဒမျဖစ္နုိင္၊ မင္းမွဴးမတ္တုိ႔၏ စည္းစိမ္ဥစၥာ သားမယား ေက်းကၽြန္တုိ႔သည္လည္း ျမင့္ရွည္စြာမတည္နုိင္၊အရွည္ၾကာဆုံး မင္းတစ္ဆက္မွ်သာ တည္နုိင္သည္။
Because a king by himself, with a reliable minister, could follow his own wishes, those who did not agree with him would be resentful. Dissidents would look for a leader to fit their wishes and many times there would be a rebellion.
သဒၶါယုံၾကည္သည့္ မွဴးမတ္ႏွင့္ မင္းခ်ည္းသာအလုိရွိရာျပဳလုပ္နုိင္ေသာ ေၾကာင့္ မႀကိဳက္ညီသူမ်ားသျဖင့္ မႏွစ္သက္ မႀကိဳက္ညီသူတုိ႔က အလုိရွိရာ သခင္ရွာ၍ အႀကိမ္မ်ားစြာ ပုန္စားပုန္ကန္မႈျဖစ္သည္။
The peoples of the West, for more than five, perhaps even six, hundred years have preserved the sannipāta and the samagga in the rules of aparihāniya of which we have spoken.
Therefore for six or seven hundred lives of men ( That’s what he says, but I think he’s being a bit carried away and just means six or seven generations.) kings and their ministers have been established firmly and have not been overthrown.
ဆုိခဲ့ၿပီးေသာအပရိဟာနိယတရား၊သႏၷိပါတ၊သမဂၢ စသည္တုိ႔ႏွင့္ျပည့္စုံေသာ သုိးေဆာင္းနုိင္ငံမ်ားမွာ အႏွစ္ငါးရာ ေက်ာ္ေျခာက္ရာခန္႔ ယခုတုိင္ အသက္ေပါင္း ေျခာက္ရာခုနစ္ရာ မင္းမွဴးမတ္တုိ႔ အပ်က္မစီးတည္သည္။
Princes and ministers, not of the line of succession and who were not fit for the part, rose in rebellions, but could not rule.
အစဥ္အဆက္မဟုတ္ေသာ မျပဳမလုပ္သင့္ေသာ မင္းမွဴးမတ္တုိ႔သည္လည္း ပုန္စား ပုန္ကန္၍ မင္းမလုပ္နုိင္။
Taking into consideration, first, that ruling thus by agreement in the assemblies leads to a long-term accumulation of wealth; next, that laws established by agreement between the King and his ministers on the one hand and the people on the other will be established for a long time; again that without agreement the royal authority, wealth, and laws that have to be made, all have no long life; they will soon be done away with -- if we think carefully about all that we have heard, seen, or experienced at various times, we shall see that rule by consensus in an assembly is desirable, is to be longed for, and must be introduced.
ဤသုိ႔စည္းေ၀းညီညြတ္ျခင္း၌ စည္းစိမ္ဥစၥာၾကာျမင့္စြာတည္ျခင္းကုိလည္းေကာင္း၊ မင္းမွဴးမတ္ႏွင့္ျပည္သူတုိ႔ ညီညြတ္၍ထားအပ္ေသာဥပေဒ ျမင့္ရွည္စြာတည္ျခင္းကုိ လည္းေကာင္း၊မညီမညြတ္ရာ၌ စည္းစိမ္ဥစၥာ ထားအပ္ေသာဥပေဒတုိ႔ ျမင့္ရွည္စြာ မတည္ အလွ်င္အျမန္ပ်က္စီးလြယ္ျခင္းကုိလည္းေကာင္း အႀကိမ္ႀကိမ္ၾကားဖူး၊ျမင္းဖူး၊ ေတြ႔ဖူးသည္မ်ားကုိ ေစ့ေစ့ဆင္ျခင္ေအာက္ေမ့ၿပီးလွ်င္ စည္းေ၀းညီညြတ္ျခင္းကုိ အလုိရွိအပ္၊ေတာင့္တအပ္၊ျပဳအပ္သည္။
The flourishing reign that is brought about by ruling by agreement with an assembly is what is to be desired and longed for.
A position of power that is held in confident belief that “I, myself, alone and on my own, am omnicompetent” is like honey mixed with poison in the mouth; it may be sweet for the instant, but it will kill when it reaches the belly. Such thoughts as these will bring care to avoid such a position.
စည္းေ၀းညီညြတ္ျခင္း၌ ျဖစ္အံ့၊ရအ့ံေသာ စည္းစိမ္ခ်မ္းသာကုိသာ အလုိရွိအပ္၊ ေတာင့္တအပ္သည္။မိမိတုိ႔တစ္ဦးတစ္ေယာက္တည္း အေၾကာင္းအေပါင္းသင့္ရာ မွီခုိ ကပ္ရပ္၍ ရမည့္စည္းစိမ္ကုိ ပ်ားရည္ႏွင့္ေရာေသာအဆိပ္သည္ ခံတြင္း၌ တစ္ခဏမွ် ခ်ိဳ၍ ၀မ္းထဲသုိ႔ေရာက္လွ်င္ ေသမည္ကဲ့သုိ႔ ထင္မွတ္ၿပီးလွ်င္ အလြန္သတိထား၍ ေရွာင္ၾကဥ္အပ္၏။
There is gain in a consensus in an assembly; there is prosperity with freedom from fear. The most Excellent Lord wished to show this truth in this gāthā and that without consensus there is danger and an easy overthrow.
ဤသုိ႔ စည္းေ၀းညီညြတ္ျခင္း၌ အက်ိဳးရွိျခင္း၊ေဘးရန္ကင္း၍ခ်မ္းသာျခင္း၊ မညီ မညြတ္ျခင္း၌ ေဘးရန္မ်ားျခင္း၊ပ်က္စီးလြယ္ျခင္းကုိ ျပေတာ္မူလုိေသာ ျမတ္စြာဘုရား သည္-
That is to say: -- There is danger to be seen in the bitterness that comes from lack of agreement - We can see that where meetings are held without rancorous disagreement, there is no pervading fear but peaceful well-being. Where there is agreement, things go smoothly -- the Lord gives this advice about concord.
မညီမညြတ္ျငင္းခုံခုိက္ရန္ျဖစ္ပြားျခင္းကို ပ်က္စီးတတ္ေသာေဘးဟုျမင္ၿပီး၊ျငင္းခုံခုိက္ရန္ မရွိ စည္းေ၀းညီညြတ္ျခင္းကုိ ေဘးဘ်မ္းမရွိ ခ်မ္းသာ၏ဟု ျမင္ကာ ညီညီညြတ္ညြတ္ ေျပေျပျပစ္ျပစ္ရွိၾကပါ။ ဤသုိ႔ ညီညြတ္ၾကကုန္ဟူေသာ အဆုံးအမသည္ ဘုရားအဆူဆူ တုိ႔၏ အဆုံးအမေတာ္တည္း။
It is said that people who do not recognise that harmony ( Ræjadhamma -158) in a meeting provides its benefit, while discord only brings trouble, are more stupid than some beasts.
ဤသုိ႔အစည္းအေ၀း ညီညြတ္ျခင္း၌အက်ိဳး၊အစည္းအေ၀း မညီညြတ္ျခင္း၌ အျပစ္ရွိသည္ကုိ မသိေသာသူတုိ႔သည္ အခ်ိဳ႕ေသာတိရစၧာန္တုိ႔ထက္ မုိက္၏ဟု ဆုိအပ္သည္။
If you ask why, it is because we can see for ourselves that in this world animals like the jackal, the wolf and the elephant gather together in peaceful agreement to stay safe and, at the other end of the scale, the worm, the termite, the bee and the carpenter bee do the same.
အဘယ္ေၾကာင့္နည္းဟူမူ ေလာက၌ေတာေခြး ၀ံပုေလြ ဆင္အစရွိေသာတိရစၧာန္ တုိ႔သည္လည္းေကာင္း၊အယုတ္ဆုံးအားျဖင့္ ပုိးရြ၊ျခပုံး၊ပ်ား၊ပိတုန္းတုိ႔ေသာ္လည္း အစည္းအေ၀း ညီညြတ္ျခင္းျဖင့္ ေဘးဘ်မ္းကင္းေအာင္စုရုံး၍ ေနၾကသည္ကုိ မ်က္ျမင္ပင္ျဖစ္ေသာေၾကာင့္တည္း။
က်မ္းကုိး ---
အပါဒါနပါဠိ၊ ၁.ဗုဒၶ၀ဂၢ ႏွာ-၁-၇
