ေဝါဟာရ ရွင္းလင္းခ်က္ ဘာသာျပန္ပံု
ပါဠိ၊ အ႒ကထာ အဂၤလိပ္ ဘာသာျပန္မ်ားမွ ေဝါဟာရမ်ားကို မွီျငမ္း၍ ဘာသာျပန္ပံု
ပုဒ္စပ္ ပုဒ္ျဖတ္ သေကၤတမ်ားကို အသံုးျပဳ၍ ျပန္ဆိုပံု
ေဝါဟာရရွင္းလင္းခ်က္ ဘာသာျပန္ပံု
Explanation of Term
The word Samādhi, best rendered by ‘concentration,’ is the most important of these technical terms. Moreover it is one of the original terms used by the Buddha himself; for it occurs in His first sermon. It is used in the sense of “Sammā-Samādhi,” Right Concentration.
Samādhi from the root “Saṃ-ā-dhā”, “to put together”, “to concentrate”, refers to a certain state of mind. In a technical sense it signifies both the state of mind and the method designed to induce that state.
(Vajiranana Mahathera, Buddhist Meditation, 17)
(စာေရးဆရာက ဓာတ္နက္ကိုသာ ရွင္းျပခဲ့သည္ကို သတိျပဳပါ)
The world “Vipassanā” is a purely Buddhistic term and has quite a distinct meaning. It is derived from the verb “Vi-passati,” “to see in many ways,” (Vividhaṃ), which means “to see, to penetrate an object thoroughly.” Hence “Vipassanā” is best rendered by “Insight.”
(Vajiranana Mahathera, Buddhist Meditation, 22)
(ေဝါဟာရ၏ ထူးျခားမႈ ႏွင့္ မူရင္းႀကိယာကိုမွီ၍ ရွင္းျပခဲ့သည္ကို သတိျပဳပါ)
The term satipaṭṭhāna can be explained as a compound of sati,” “mindfulness” or “awareness”, and upaṭṭhāna, with the u of the latter term dropped by vowel elision. The Pali term upaṭṭhāna literally means “placing near”, and in the present context refers to a particular way of “being present” and “attending” to something with mindfulness.
(Bhikkhu Analayo, Satipatthana, 29)
(သႏၶိသေဘာ၊ တိုက္ရိုက္အဓိပၸါယ္၊ လက္ရွိယူရမည့္ အဓိပၸါယ္တို႔ကို ရွင္းျပခဲ့သည္ကို သတိျပဳပါ။
“ဓာတ္ + ပစၥည္း ဘာသာျပန္ပံု”
(Etymology ပိုင္းတြင္ အသံုးျပဳသည္)
In Myanmar Buddhist tradition, however, according to the explanation of Abhidānappadhīpikātīkā, the derivation of the root √mā with the prefix ni and suffix ta (ni+ √mā+ ta) is a traditional etymology of the word ‘nimitta’.It explains that the prefix ni and the root √mā give the meaning of ‘to respect, to measure or to make a voice’ (√mā māne parimāne sadde ca), the suffix, ta, belong to the meaning of subject (katthuttha) as in nimitta. It suggests the definition of nimitta as “attano phalan niminātīti nimittaṃ” – “measure out the result of itself”, thus nimitta. Tipitaka Pali-Myanmar dictionary also gives the same idea with the Tīkā.
(၁) ဒြယနိႆိေတာ ခြါယံ၊ ကစၥာန၊ ေလာေကာ ေယဘုေယ်န အတၳိတေဥၥဝ နတၳိတဥၥ။ ေလာကသမုဒယံ ေခါ ကစၥာန ယထာဘူတံ သမၼပၸညာယ ပႆေတာ ယာ ေလာေက နတၳိတာ သာ န ေဟာတိ။ (နိဒါနဝဂၢ၊ ၂၅၇၊ ကစၥာနေဂါတၱသုတ္)
This world, Kaccāna, for the most part depends upon a duality – upon the notion of existence and the notion of non-existence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of non-existence in regard to the world. (Early Buddhist Teaching, 13)
ကစၥာန၊ ဤသတၱဝါအေပါင္းသည္ မ်ားေသာအားျဖင့္ ရွိသည္၏အျဖစ္ကိုလည္းေကာင္း၊ မရွိသည္၏အျဖစ္ကိုလည္းေကာင္း ႏွစ္ပါးကို မွီ၏။ ကစၥာန၊ သခၤါရေလာက၏ ျဖစ္ေပၚေၾကာင္းကို ဟုတ္မွန္ေသာအတိုင္း ေကာင္းေသာပညာျဖင့္ ျမင္ေသာသူအား (သခၤါရ) ေလာက၌ ရွိ၏ ဟူေသာ အယူသည္ မျဖစ္။ (သံယုတ္ျမန္မာျပန္၊ ၁၊ ၂၄၂)
ပုဒ္စပ္ ပုဒ္ျဖတ္ သေကၤတမ်ားကို အသံုးျပဳ၍ ျပန္ဆိုပံု
Using Punctuation
(3) ဣမသၼိ ံ သတိ ဣဒံ ေဟာတိ၊ ဣမႆုပၸါဒါ ဣဒံ ဥပၸဇၨတိ။ (မူလပဏၰာသ၊ ၃၃၁၊)
ဣမသၼိ ံ အသတိ ဣဒံ န ေဟာတိ၊ ဣမႆ နိေရာဓာ ဣဒံ နိရုဇၥ်တိ။
This being present, that comes to be; on this arising, that arises.
This being absent, that does not come to be; on this ceasing, that ceases. (Early Buddhist Teaching, 23)
(4) တံ ကိ ံ မညသိ၊ ဝစၦ၊ သေစ ေတ ပုရေတာ အဂၢိ ဇေလယ်၊ ဇာေနယ်ာသိ တြံ ‘အယံ ေမ ပုရေတာ အဂၢိ ဇလတီ’တိ။
သေစ ေမ၊ ေဘာ ေဂါတမ၊ ပုရေတာ အဂၢိ ဇေလယ်၊ ဇာေနယ်ာဟံ ‘အယံ ေမ ပုရေတာ အဂၢိ ဇလတီ’တိ။ (မဇၥ်ိမပဏၰာသပါဠိ၊ ၁၅၅)
“What do you think, Vaccha? Suppose a fire were burning before you. Would you know: this fire is burning before me.” { ဣတိ =: }
“I would, Master Gotama.” (Early Buddhist Teaching, 135)
သေစ ပန တံ၊ ဝစၦ၊ ဧဝံ ပုေစၦယ်၊ ေယာ ေတ အယံ ပုရေတာ အဂၢိ ဇလတိ အယံ အဂၢိ ကိ ံ ပဋိစၥ ဇလတီတိ၊ ဧဝံ ပုေ႒ာ တြံ၊ ဝစၦ၊ ကိႏၱိ ဗ်ာကေရယ်ာသီတိ။ သေစ မံ ေဘာ ေဂါတမ၊ ဧဝံ ပုေစၦယ် ေယာ ေတ အယံ ပုရေတာ အဂၢိ ဇလတိ အယံ အဂၢိ ကိ ံ ပဋိစၥ ဇလတီတိ၊ ဧဝံ ပုေ႒ာ အဟံ ေဘာ ေဂါတမ ဧဝံ ဗ်ာကေရယ်ံ ေယာ ေမ အယံ ပုရေတာ အဂၢိ ဇလတိ အယံ အဂၢိ တိဏက႒ဳပါဒါနံ ပဋိစၥ ဇလတီတိ။
“If someone were to ask you, Vaccha: ‘What does this fire burning before you burn in dependence on?’ – being asked thus, what would you answer?”�
“Being asked thus, Master Gotama, I would answer: ‘This fire burns in dependence on fuel of grass and sticks’.” (ထပ္ေက်ာ့ဘာသာမျပန္ဘဲ လိုရင္းကိုသာ ဘာသာျပန္သြားပံုကို သတိျပဳပါ။)
(Early Buddhist Teaching, 135) {ဧဝံ = : }
ဣေတာ အညံ ကမၼ႒ာနံ ဘာေဝတြာ အရဟတၱံ ပတၱႆ ဘိကၡဳေနာ ဟိ အာယုအႏၱရံ ပရိစၦိႏၷံ ဝါ ေဟာတိ အပရိစၦိႏၷံ ဝါ။ ဣဒံ ပန ေသာဠသဝတၳဳကံ အာနာပါနႆတိံ ဘာေဝတြာ အရဟတၱံ ပတၱႆ အာယုအႏၱရံ ပရိစၦိႏၷေမဝ ေဟာတိ။ (ဝိသုဒၶိ၊ ၁၊ ၂၈၃)
When a bhikkhu has attained Arahantship by developing some other meditation subject than this one, he may be able to define his life term or not. But when he has reached Arahantship by developing this mindfulness of breathing with its sixteen bases, he can always define his life term. (Bhikkhu Nanamoli, 286)
A monk, who has attained to saintship after developing any other subject of meditation than this, may be able or not to limit his life-term. But the monk who has attained to saintship after developing respiration mindfulness with its sixteen bases, is able to limit his life-term. (Pe Maung Tin, 336)
ဘာသာျပန္မ်ားမွ ေဝါဟာရမ်ား၊ ဝါက်မ်ားကို မွီျငမ္း၍ ဘာသာျပန္ပံု
A monk, who attained Arahantship by developing any other subjects of meditation than focusing on breath, may be aware of his life term or not. However, the monk who attained Arahantship by dedicating himself to the breathing meditation, with its sixteen steps in four tetrads, is surely able to specify his life term. (အထက္ ၂ ခုကို မွီျငမ္း၍ မိမိက်မ္းအတြက္ ဘာသာျပန္ထားပံု)
အႏၷံ ပါနံ ခါဒနီယံ, ေဘာဇနဥၥ မဟာရဟံ၊
ဘုဥၨတိ သပရိဝါေရာ, နိကၡာေမႏၱာ နိလီယတိ။ (ဝိသုဒၶိ၊ ၁၊ ၃၄၁)
Nice things to eat and drink, food hard and soft,
One eats in company, throws out alone. (U Phe Mg Tin, 400)
The food and drink so greatly prized –
The crisp to chew, the soft to suck –
Men like to eat in company,
But to excrete in secrecy. (Bhikkhu Nanamoli, 343)
The food, drink, sweetmeat and meal –
Belong to the individual –
Person eats them with other,
But he ooze out in shutter. (Dr. Ashin Visarada)
“ပါဠိ အ႒ကထာမ်ားကို ဘာသာျပန္ရန္ အႀကံျပဳခ်က္”
ဘာသာျပန္မည့္ ပါဠိစာပိုဒ္ကို
၁။ ျမန္မာျပန္မ်ားရွိလွ်င္ ျမန္မာျပန္မ်ားႏွင့္ တိုက္ဆိုင္၍ ဦးစြာၾကည့္ပါ။ (ကြဲျပားခ်က္မ်ားကို မွတ္ထားပါ။)
၂။ အဂၤလိပ္ျပန္မ်ားရွိလွ်င္ ၎တို႔ႏွင့္ တိုက္ဆိုင္၍ ၾကည့္ပါ။ အေရးပါသည့္ စကားလံုးမ်ားကို ေရြးထုတ္ပါ။
၃။ အဂၤလိပ္ဘာသာျပန္မ်ား မရွိလွ်င္ TPKD ေဆာ့ဝဲကိုသံုး၍ အျဖစ္ႏိုင္ဆံုး အဂၤလိပ္စာလံုးမ်ားကို ေရြးခ်ယ္ပါ။ ၎စာလံုးမ်ား၏ ဆိုလိုရင္းကို E to E အဘိဓာန္တြင္ ေသခ်ာစြာေလ့လာ၍ အျဖစ္သင့္ဆံုး စကားလံုးကို အသံုးျပဳပါ။
၄။ ပရမတၳတရားမ်ားအတြက္ ေရွ႔တြင္ အသံုးျပဳခဲ့ေသာ ဘာသာျပန္ စကားလံုးကို ေနာင္လိုအပ္လာတိုင္း အတတ္ႏိုင္ဆံုး အသံုးျပဳပါ။ (ဥပမာ- ‘ပီတိ’ ကို rapture ဟု အသံုးျပဳခဲ့လွ်င္ ေနာင္ ‘ပီတိ’ ကိုေတြ႔တိုင္း rapture ဟု ျပန္ဆိုပါ၊ delight, joy စသည္ျဖင့္ ေျပာင္းလဲ မသံုးသင့္ပါ။)
၅။ Punctuation မ်ား အသံုးျပဳ၍ ျပန္ဆိုၾကပံုမ်ားကို ေလ့လာနည္းယူပါ။