9. The formative idea of the Burmese kingdom
In the beginning of the world, before the elevation of Mahāsammata to be king, when people squabbled among themselves, there was no one to resolve the problem.
ကပ္ဦးအစ မဟာသမၼတမင္းကုိ မင္းေျမွာက္စဥ္ကပင္ ကၽြန္ေတာ္တုိ႔ျပည္သူတုိ႔မွာ အခ်င္းခ်င္း ခုိက္ရန္ျဖစ္ပြါး ခဲ့လွ်င္ စီရင္ ဆုံးျဖတ္မည့္သူ မရွိျဖစ္သည္။
[They said to him] “If you agree to guide us and adjudicate in our disputes, we will give you for your sustenance as much as we gain ourselves from our own commerce so that you need not concern yourself with working in the fields or at trade” The future Buddha, a model of the wisdom required to guard the country, accepted the proposal and was elevated to the kingship.
Since he had been chosen by the body of the people to be king, he became known as King Mahāsammata.
သင္သည္ လယ္ယာလုပ္ေဆာင္ျခင္း၊ကုန္စည္ကူးသန္းေရာင္း၀ယ္ျခင္းအမႈကုိ မျပဳပါႏွင့္ေတာ့၊ကၽြန္ေတာ္တုိ႔ လုပ္ေဆာင္ ကူးသန္းေရာင္း၀ယ္၍ ရသည့္စီးပါြးမွ ကၽြန္ေတာ္တုိ႔ကဲ့သုိ႔ စားသုံးေလာက္ေအာင္ ေပးပါမည္ဆုိ၍ သေဘာတူ တုိင္းျပည္ကုိ ေစာင့္ေရွာက္နိုင္မည့္ ၪာဏ္ပညာလကၡဏာႏွင့္ျပည့္စုံေသာ ဘုရင္ေလာင္းကုိ မင္းေျမွာက္သည္။ လူမ်ားအေပါင္းက မင္းဟူ၍ သမုတ္ေသာၾကာင့္ ထုိမင္းကုိ မဟာသမၼတမင္းဟုေခၚသည္။
The pattern of behaviour that was begun by the people at the world’s beginning was continued uninterrupted to later times, with the people collecting and handing over their taxes, and the ruler providing protection.
Thus the rules of sangaha, the sassamedha, the pūrisamedha and the rest were continued without a break from one generation to the next.
They were followed in Varanasī, Srāvasti, Rājhagaha and other great kingdoms, where their merchants were men of enormous wealth.
ထုိကမၻာဦးသူလူတုိ႔ျပဳေသာ အမူအရာအတုိင္း ေနာင္ကုိလည္း အစဥ္မျပတ္ အခြန္ အတုတ္ေပးၿမဲအတုိင္း ေပးကမ္း၍ ေစာင့္ေရွာက္ၿမဲအတုိင္း ေစာင့္ေရွာက္သျဖင့္ ဤသႆေမဓ၊ပုရိသေမဓ စေသာ သဂၤဟတရား တု႔ိသည္ မေပ်ာက္မပ်က္ အစဥ္ အဆက္လာသည့္အတုိင္း ဗာရာဏသီ၊သာ၀တၳိ၊ရာဇၿဂိဳဟ္ အစရွိေသာ တုိင္းျပည္မ်ားမွာ က်င့္ေဆာင္ၾက၍ သူေ႒း သူႁကြယ္တုိ႔မွာကုေဋရွစ္ဆယ္၊ကုေဋ တစ္ရာ့ေျခာက္ဆယ္ တုိင္ ေအာင္ပင္ ႁကြယ္၀ၾကသည္။
Kings and ministers were supported by the power of their armies, of twelve or even eighteen akhobinī .
မင္း မွဴးမတ္တုိ႔၌ ရဲမက္လက္နက္ကုိင္တုိ႔သည္လည္း တစ္ဆယ့္ႏွစ္ အေကၡာဘိဏီ၊ တစ္ဆယ့္ရွစ္ အေကၡာဘိဏီတုိင္ေအာင္ အင္အားႀကီးသည္။
There was no one who could secretly steal from the people of a country grown to such a degree of wealth and power: doors into their houses or their strong places needed no bolts or bars --they were left freely open. They were set up but remained purely for ornament.
ဤကဲ့သုိ႔ တုိင္းေနျပည္သူတုိ႔ စည္းစိမ္ခ်မ္းသာတုိးပါြး၍ ခုိး၀ွက္လုယက္တုိက္ခုိက္မည့္သူ မရွိ၊ အိမ္၀င္း၊ၿမိဳ႕ျပ၊တံခါးေပါက္တုိ႔၌ တံခါးရြက္၊မင္းတုပ္၊ကန္႔လန္႔မတပ္ဘဲဟင္းလင္းဖြင့္ ၍ ထားၿပီးလွ်င္ ေပ်ာ္ပါး၍သာေနၾကသည္။
This lack of bolts and bars that came from following the rules of sangaha is called niraggala.
ဤသုိ႔သဂၤဟတရားေလးပါကုိ က်င့္ၾက၍ တံခါးရြက္၊မင္းတုပ္၊ကန္႔လန္႔ မရွိသည္ကုိ ´နိရဂၢဠ´ေခၚသည္။
The niraggala benefit of not needing to bother with bolts and bars that comes from conduct that puts the four rules of sangaha in their proper place may come to any country- it can certainly be realised in our own time.
မည္သည့္နုိင္ငံအရပ္ေဒသမဆုိ သဂၤဟတရားေလးပါးကုိ ေနရာက်ေအာင္ က်င့္ေဆာင္ လွ်င္ တံခါးရြက္၊မင္းတုပ္၊ ကန္႔လန္႔မတပ္ရေသာ ´နိရဂၢဠ´အက်ိဳးသည္ ပစၥဳပၸန္ မ်က္ ေမွာက္၌ ဧကန္ရၿမဲျဖစ္သည္။
If it is not yet with us, we must see that this is because the four rules of sangaha are not yet established.
´နိရဂၢဠ´မျဖစ္ေသးလွ်င္ သဂၤဟတရားေလးပါး ေနရာမက်ေသးဟူ၍ မွတ္ရမည္။
က်မ္းကုိး ---
ပါထိက၀ဂၢပါဠိ၊ ၄.အဂၢညသုတ္ ႏွာ-၁-၇၆
ပါထိက၀ဂၢ အ႒ကထာ၊ ၁၀.သဂၤီတိသုတ္ ႏွာ-၃-၁၃၇
အဘိဓါန္ဋီကာ၊ဘူက႑ ႏွာ-၁၆၃၊၂၆၉
In the beginning of the world, before the elevation of Mahāsammata to be king, when people squabbled among themselves, there was no one to resolve the problem.
ကပ္ဦးအစ မဟာသမၼတမင္းကုိ မင္းေျမွာက္စဥ္ကပင္ ကၽြန္ေတာ္တုိ႔ျပည္သူတုိ႔မွာ အခ်င္းခ်င္း ခုိက္ရန္ျဖစ္ပြါး ခဲ့လွ်င္ စီရင္ ဆုံးျဖတ္မည့္သူ မရွိျဖစ္သည္။
[They said to him] “If you agree to guide us and adjudicate in our disputes, we will give you for your sustenance as much as we gain ourselves from our own commerce so that you need not concern yourself with working in the fields or at trade” The future Buddha, a model of the wisdom required to guard the country, accepted the proposal and was elevated to the kingship.
Since he had been chosen by the body of the people to be king, he became known as King Mahāsammata.
သင္သည္ လယ္ယာလုပ္ေဆာင္ျခင္း၊ကုန္စည္ကူးသန္းေရာင္း၀ယ္ျခင္းအမႈကုိ မျပဳပါႏွင့္ေတာ့၊ကၽြန္ေတာ္တုိ႔ လုပ္ေဆာင္ ကူးသန္းေရာင္း၀ယ္၍ ရသည့္စီးပါြးမွ ကၽြန္ေတာ္တုိ႔ကဲ့သုိ႔ စားသုံးေလာက္ေအာင္ ေပးပါမည္ဆုိ၍ သေဘာတူ တုိင္းျပည္ကုိ ေစာင့္ေရွာက္နိုင္မည့္ ၪာဏ္ပညာလကၡဏာႏွင့္ျပည့္စုံေသာ ဘုရင္ေလာင္းကုိ မင္းေျမွာက္သည္။ လူမ်ားအေပါင္းက မင္းဟူ၍ သမုတ္ေသာၾကာင့္ ထုိမင္းကုိ မဟာသမၼတမင္းဟုေခၚသည္။
The pattern of behaviour that was begun by the people at the world’s beginning was continued uninterrupted to later times, with the people collecting and handing over their taxes, and the ruler providing protection.
Thus the rules of sangaha, the sassamedha, the pūrisamedha and the rest were continued without a break from one generation to the next.
They were followed in Varanasī, Srāvasti, Rājhagaha and other great kingdoms, where their merchants were men of enormous wealth.
ထုိကမၻာဦးသူလူတုိ႔ျပဳေသာ အမူအရာအတုိင္း ေနာင္ကုိလည္း အစဥ္မျပတ္ အခြန္ အတုတ္ေပးၿမဲအတုိင္း ေပးကမ္း၍ ေစာင့္ေရွာက္ၿမဲအတုိင္း ေစာင့္ေရွာက္သျဖင့္ ဤသႆေမဓ၊ပုရိသေမဓ စေသာ သဂၤဟတရား တု႔ိသည္ မေပ်ာက္မပ်က္ အစဥ္ အဆက္လာသည့္အတုိင္း ဗာရာဏသီ၊သာ၀တၳိ၊ရာဇၿဂိဳဟ္ အစရွိေသာ တုိင္းျပည္မ်ားမွာ က်င့္ေဆာင္ၾက၍ သူေ႒း သူႁကြယ္တုိ႔မွာကုေဋရွစ္ဆယ္၊ကုေဋ တစ္ရာ့ေျခာက္ဆယ္ တုိင္ ေအာင္ပင္ ႁကြယ္၀ၾကသည္။
Kings and ministers were supported by the power of their armies, of twelve or even eighteen akhobinī .
မင္း မွဴးမတ္တုိ႔၌ ရဲမက္လက္နက္ကုိင္တုိ႔သည္လည္း တစ္ဆယ့္ႏွစ္ အေကၡာဘိဏီ၊ တစ္ဆယ့္ရွစ္ အေကၡာဘိဏီတုိင္ေအာင္ အင္အားႀကီးသည္။
There was no one who could secretly steal from the people of a country grown to such a degree of wealth and power: doors into their houses or their strong places needed no bolts or bars --they were left freely open. They were set up but remained purely for ornament.
ဤကဲ့သုိ႔ တုိင္းေနျပည္သူတုိ႔ စည္းစိမ္ခ်မ္းသာတုိးပါြး၍ ခုိး၀ွက္လုယက္တုိက္ခုိက္မည့္သူ မရွိ၊ အိမ္၀င္း၊ၿမိဳ႕ျပ၊တံခါးေပါက္တုိ႔၌ တံခါးရြက္၊မင္းတုပ္၊ကန္႔လန္႔မတပ္ဘဲဟင္းလင္းဖြင့္ ၍ ထားၿပီးလွ်င္ ေပ်ာ္ပါး၍သာေနၾကသည္။
This lack of bolts and bars that came from following the rules of sangaha is called niraggala.
ဤသုိ႔သဂၤဟတရားေလးပါကုိ က်င့္ၾက၍ တံခါးရြက္၊မင္းတုပ္၊ကန္႔လန္႔ မရွိသည္ကုိ ´နိရဂၢဠ´ေခၚသည္။
The niraggala benefit of not needing to bother with bolts and bars that comes from conduct that puts the four rules of sangaha in their proper place may come to any country- it can certainly be realised in our own time.
မည္သည့္နုိင္ငံအရပ္ေဒသမဆုိ သဂၤဟတရားေလးပါးကုိ ေနရာက်ေအာင္ က်င့္ေဆာင္ လွ်င္ တံခါးရြက္၊မင္းတုပ္၊ ကန္႔လန္႔မတပ္ရေသာ ´နိရဂၢဠ´အက်ိဳးသည္ ပစၥဳပၸန္ မ်က္ ေမွာက္၌ ဧကန္ရၿမဲျဖစ္သည္။
If it is not yet with us, we must see that this is because the four rules of sangaha are not yet established.
´နိရဂၢဠ´မျဖစ္ေသးလွ်င္ သဂၤဟတရားေလးပါး ေနရာမက်ေသးဟူ၍ မွတ္ရမည္။
က်မ္းကုိး ---
ပါထိက၀ဂၢပါဠိ၊ ၄.အဂၢညသုတ္ ႏွာ-၁-၇၆
ပါထိက၀ဂၢ အ႒ကထာ၊ ၁၀.သဂၤီတိသုတ္ ႏွာ-၃-၁၃၇
အဘိဓါန္ဋီကာ၊ဘူက႑ ႏွာ-၁၆၃၊၂၆၉
