ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប

ព្ពះពុទ្សា
ធ សនា និង បញ្ហ

ា សម័យទំន ើប
នពនធ
ិ ដោយ
ដោកបណ្ិឌ ត ជ.ភ. ម៉ាឡាឡាសសសេរ៉ា
ប្រែសរមួល នងដរៀបដរៀងដោយ
ិ
ភក
ិ ុ ខ សយ
ុ ា វរោ)
សុវណ្ណ (បញ្ញ
ប ោះពុម្ពប ើកទី១
ចំនួន ៥០០០ ចាប់
ការផ្សាយរបស់
វត្តអម្ពវនារាម្ (វត្តក្រយា) ឃុុំក្រយា ស្រុររន្ទុរ
ខេត្តរុំពង់ ធុំ ក្ពះរាជាណាចក្ររម្ពុជា
ឧបត្ថម្ភប ោះពុម្ពបោយ
មិត្ព
ត ទ
ុ សា
ធ ស ិកម៉ានេសុើ
សរាប់ចែកជាធមមទានបដុ ្ណោះ
ព.ស. ២៥៥៤
BUDDHISM AND PROBLEMS
OF
THE MODERN AGE
By
Dr.G.P Malalasekera
Translated and prepared by

Bhikkhu Suy Sovann (Paññàvaro)
First Edition
5,000 Copies
A Publication Of
Wat Ambavanaram (Wat Kraya), Kraya Commune, Santuk
District, Kampong Thom Province, Kingdom of Cambodia
Sponsored by
Malaysian Buddhist Friends
For Free Distribution Only
B.E. 2554
eQµaHesovePA RBHBuT§sasna nigbBaðasm½yTMenIb
GñkniBn§ elakbNÐit C>P m:aLaLaesekr:a
GñkbkERb Pikúbç BaØavera su‘y suvNÑ
Email : [email protected]
[email protected]
Website : http://krayayouth.wordpress.com
http://krayayouth.blogspot.com
e)aHBum<elIkTI1 enAéf¶BuF 7 erac ExbusS qñaxM al B>s>
2554 RtUvnwgéf¶TI 26 Exmkra qñaM 2011
cMnYne)aHBum< 5000 c,ab; ¬témø 1400 duløar¦
Amount Copies 5,000 Copies (Cost: USD 1,400, 0.28/book)
karpSayrbs; vtþGm<vnaram ¬vtþRkya¦ RsuksnÞúk extþ
kMBg;FM RBHraCaNacRkkm<úCa
GñkCMnYye)aHBum< GgÁkarRBHFm’CMnyY km<Cú a ¬mitþBuT§sasnik
m:aeLsIu¦ sRmab;EckcayCaFmµTan
Donors Dhamma Aid Cambodia (DAC),
Malaysian Buddhist Friends, Malaysia
e)aHBume< day eragBum< em:g hav/ PñMeBj/ RbeTskm<úCa
rUbPaBRkb³ Cover art "Universal Flow" by Christopher
Beikmann
Website: http:// www.AncientArtiZen.com
matikaFm’ (Table of Contents)
GtßbTFm’ TMB½r
esckþIepþIm>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> i
esckþIEføgGMNrKuN>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> iii
RBHBuT§sasna>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 1
Buddhism
eTvta>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 2
Devas
karEckbuNü>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 4
Transference of Merit
sT§a>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 8
Faith
smµaTidæi nigmicäaTidæi>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 12
Right Views and Wrong Views
suPmgÁlénmnusSstVRKb;rUb>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 14
Happiness of All Beings
samKÁIPaBénmnusSCati>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 17
Unity of Mankind
RbCaFib,etyü>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 19
Democracy
kargaresdækic©>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 20
Economic Welfare
kmµsiT§ielIRTBüsm,tiþ>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 22
Ownership of Property
RBHBuT§sasna nigmnusSCati>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 23
Buddhism and Mankind
PaB\tex©aH>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 26
Perfection
KuNFm’ 2 Rbkar>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 27
Twin Virtues
BiPBelakTMenIb>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 28
The Modern World
BiPBelakERbRbYl>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 30
The Changing World
bBaðaEdlmnusSCatiRtUvRbQmmux>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 32
Problems Facing Mankind
Gtibrmsux>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 37
Highest Happiness
mUlehtuéns®gÁam>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 39
Root-causes of War
vib,lasdYgcitþ>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 41
Change of Heart
sasnaBit>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 42
The True Religion
bBaðaBiPBelak>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 44
World Problems
GtItkalkMNac>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 45
Sinister Past
karbegIátEpñkGaNacRk>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 47
Secularization
fñak;vb,Fm’>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 49
Strata of Culture
esckþIRtaRbNI nigmuTita>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 51
Tolerance and Sympathy
lkçN³sMxan;>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 53
Salient Characteristics
GaNaniKmniym>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>> 55
Colonialism
សសចក្តីសផ្ីម
karekItmkCamnusSCakarRkNas; b:uEnþkarekItmkCamnusS
ehIymin)ansþab;nUvRBHFm’ b¤karsikSaeronsURtnUvmaK’aCIvittamEbb
sasnasaklKWrwgrwtEtRkeTAeTot.
erOgBitEdlmanenAelIelakenH minEmnCaerOgfIµsRmab;eyIg
eT EtvafIµsRmab;buKÁlEdlmindwg. bBaðaTaMgLayEdl)anekItmk
cMeBaHmnusSesIÞrRKb;degIðmecjcUl k¾minCabBaðarbs;buKÁlNadéT
eRkABIxøÜnÉg. mnusSCaGñkTTYlxusRtUvxøÜnÉg KµanRBHGaTieTBNa
mkTTYlykCMnYseyIgeLIy. mü:ageTot eyIgRtUvEteFIVnUvGIV²kñúg
eBlbc©úb,nñenH GnaKtkalCaeBlEdlminTan;mkdl;eT rIÉGtIt
kalCaeBlEdlknøgputeTAehIy minGacehA[vilRtLb;mkvij
)aneLIy. dUecñHeBlevlad¾smKYrbMputrbs;eyIg KW\LÚvenHÉg.
enHCakUnesovePAd¾tUcmYy sRmab;CYyedaHRsaybBaðaxøH²
rbs;mnusSelakTaMgLay eTaHbICaminGac)anTaMgRsugk¾eday.
ebIeyIgR)afñanUvesckþIsuxBit eyIgminGacbdiesFecalnUvTsSn³
enHeLIy.
i
dUecñHeyIgRKb;Kña sUmemtþaRkeLkemIlnigBicarNaeLIgvij
nUvmaK’aenH vaminTan;hYseBleT. bu:EnþkarBit vaenARtg;faeyIg
minRBmeFIVdwg eFIVB¤ eFIVeXIj nUvGIVEdlmanBitenACMuvijxøÜneyIgRKb;
rUbbu:eNÑaH. enHCabBaðalM)akbMput.
´sgÇwmfa esovePAenHBitCaGacCYybMPøWnUvmaK’aeq<aHeTArkBi-
PBsuPmgÁlkñúgCIvitRbcaMéf¶BitR)akd.
vtþGm<vnaram ¬vtþRkya¦ XMuRkya RsuksnÞúk

extþkMBg;FM RBHraCaNacRkkm<úCa
Pikçú su‘y suvNÑ
ii
esckþIEføgGMNrKuN
´RBHkruNaGatµaPaB sUmsEmþgnUvktBaØútaFm’dwgKuN nigGr-
KuNsb,úrsCndUcmanraynamxageRkam³
- elak yU )an (Mr. Yu Ban) BIRbeTsm:aeLsIu (Malay-
sia) EdlmansT§aRCHføa kñúgkarxñHExñgEsVgrkfvikaCYye)aHBum<
esovePA³
1- RBHBuT§sasna nigbBaðasm½yTMenIb “Buddhism and
Problems of the Modern Age”,
2- KafaFmµbT “The Dhammapada”,
3- ehtuGIV)anCamanBuT§sasna? “Why Buddhism?”
4- xøwmsarCIvit “The Purpose of Life” sRmab;EckCa
FmµTandl;saFarNCn nigsUmGrKuNdl;GgÁkarRBHFm’CMnYyRb-
eTskm<úCa (Dhamma Aid Cambodia), {mitþBuT§sasnikm:aeL-
suI} “Malaysian Buddhist Friends” TaMgGs;.
- ejam])asika KWm sIuemOn/ ejammha])asika sux GIum/
ejammha])asika kaMg hÁicéN nigejamjatiTaMgkñúg nigeRkA
RbeTsTaMgGs; EdlEtgEtCYy]btßmÖdl;smaKmsmNnisSitExµr
enAshPaBmIy:an;m:a.
iii
- RBHetCKuN QYm bUr/ ])asika Kg; CI/ ])asika cy
saerOn nigBuT§bris½TcMNuHeCIgvtþBnøWBuT§ckáTaMgGs;EdlEtgEt
CYy]btßmÖdl;´RBHkruNakñúgkargarFmµTan nigbc©½ybYn.
- ejam])asika sunÞr:a ehA])asika muM/ ])asika fvika/
])asika vCIrdæa ehA])asika emghY mYyGenøIedaysIlvnþ-
sIlvtIenAvtþPñMsMbuk extþRkecH EdlCasasnUbtßmÖrwgmaM.
- GgÁkarGb;rMkumar nigyuvCn EdlmanTItaMgenAraCFanIPñMeBj
kñúgkarCYycat;Ecgkare)aHBum< nigpSBVpSaynUvesovePAenH.
- KMeragCMnYykarBuT§iksikSaExµr Khmer-Buddhist Educat-
ional Assistance Project (KEAP) EdlEtgEtCYypþl;
GaharUbkrN_dl;smNnisSitExµrTaMgkñúg nigeRkA edIm,ITTYl)an

karGb;rMx<g;x<s;.
- smNnisSitExµrRKb;RBHGgÁ nigjatiejamTaMgkñúg nigeRkA
RbeTsTaMgGs;Edl)anpþl;CakMlaMgkaycitþdl;´ kñúgkargarFmµTan
enH.
sUmGMeBICakusltamEfrkSaelakGñkRKb;eBlevla¡ sUmGrKuN¡
vtþGm<vnaram ¬vtþRkya¦ XuMRkya RsuksnÞúk
extþkMBg;FM RBHraCaNacRkkm<úCa
iv
ព្រះរុទ្សា
ធ សនា
BUDDHISM
RBHBuT§sasna)ankMNt;ykTIbMputTukç b¤RBHniBVankñgú rgVg;én

karRKb;RKgrbs;mnusSy:ageBjelj. eTaHCay:agNa RBHniBaV n
enHminEmnmkrkmnusS dUcCavtßúxageRkAxønÜ enaHeT. mnusSRtUvEt
EsVgrknUvRBHniBVanenH. KµanbuKÁlNamYyRsavRCavrk[ nigBüa-
)alCMgWrbs;xøÜneRkABItémøbrmtßeLIy. mü:ageTot eyIgGacni-
yay)anfa BuTs§ asnaBMmu ankEnøgNamYysRmab;TTYlnUvGMeBI)ab
EdlbuKÁldéT)aneFIVxøÜnÉg ehIy[rYcputcakTukçeTaseLIy.
Buddhism puts salvation or Nibbàna completely
within the control of man. It does not, however, come
to him as a gift from outside himself; it has to be won.
There is no one who seeks him out and cures his
alienation from ultimate values. In other words,
Buddhism has no place for a Saviour who takes upon
himself the sins of others and obtains for them
redemption therefrom.
Buddhism and Problems of the Modern Age -1-

ទទ្វតា
DEVAS
RBHBuT§sasnaTTYlsÁal;fa manGtßPi aBéneTv³eRcInRbePT

EdleKehAfa eTvta b¤GPsSraRBhµ. eTaHbICay:agNa eTvta
b¤RBhµTaMgLayenaHk¾mineTogTat; b¤Gmt³Edr. eKeXIjBYkeTvta
TaMgenaHkñgú zanepSg² edayeTvtaenAzanxøHmanGayuCIvitEvgCag
eTvtaenAzanepSgeTot. eTvtaTaMgenaHeTotesat minEmnsuT§Et
manmhiT§ibJTie§ T BYkeTvtaxøHekIteLIgedayGMNacénmnusS ehIy
esckþIsuxrbs;eTvtaRbePTenHk¾Gac)anBImnusSEdr EtminEmn)an
tamry³karbn;Rsn;bYgsYg b¤karbUCayBaØeT.
Buddhism admits the existence of many cate-
gories of gods who are called devas or radiant ones.
None of these devas, however, is permanent and
eternal. They are to be found in various planes of
existence; some of them have longer life-spans than
others. Though none of them is almighty, some of
them are credited with superhuman powers and their
favours could be won, though not by prayers or
sacrifices.
-2- Buddhism and Problems of the Modern Age

RBHBuT§sasna nigbBaðasm½yTMenIb
karcab;bdisn§ienAkñúgzaneTvta nigGayukalrbs;eTvta
enaH GaRs½yeTAelIGMeBIbuNüEdlxønÜ )aneFIVkalBIGtItCati ehIy
enAeBlkMNb;buNüGs;suBlPaBk¾cutci akzaneTvtaenaH ehIy
mkcab;bdisn§ienAkEnøgNaepSgeTot. PaKeRcIneKCasav½krbs;
BuT§EdlBYkeK)andwgnUvGMeBIl¥. BYkeTvtaTaMgGs;minmansMNag
dUcmnusSeT eRBaHfaenAkñúgzanmnusS man»kassRmab;eFIVbuNü-
kusleRcInCagenAzaneTvta. mnusSGacEckrMElkbuNükusl
EdlxøÜn)aneFIVdl;BYkeTvtaeTotpg.
Their birth in the deva world and the length of
their life there depend on the good deeds they had
done in previous lives and when their „store of merit‟
is exhausted, they disappear from their celestial abodes
and are born elsewhere. Many, if not most of them, are
followers of the Buddha whose goodness they know.
They are not as fortunate as human beings because in
the human world there are more opportunities for
good deeds than in the realm of the devas. Humans
can „ transfer‟ to devas the merit which they attain by
their good acts.

ការចែកបុណ្យ
TRANSFERENCE OF MERIT
TsSn³EckrMElkbuNükuslenH KWCaEpñkmYyénBuT§vcn³.
karEckbuNüenHRtUv)anm©as;TaneFIVeLIg edayeFIVkartaMgcitþEck
kuslrbs;xøÜnEdl)aneFIVdl;GñkdéT dUecñH b¤dUecñaHmYyCaedIm.
karEckbuNüenHBitCamanRbsiTP§ aB enAeBlNabuKÁlGñkTTYl
dwgnUvGMeBIl¥enaH ehIyrIkrayeRtkGrTTYlykplbuNüenaH.
karrIkrayeRtkGrenHehAfa {GnuemaTna}. karGnuemaTnakusl
enHGaceFIVeTA)an sUm,IEtmin)andwgdl;GñkeFIVk¾eday. ehtupl
enARtg;fa enAeBlNabuKÁlGnuemaTnaTTYlykbuNürbs;GñkdéT
edayeK)andwgkþI b¤min)andwgkþI eBlenaHcitþrbs;buKÁlenaHpÞal;
RtUv)aneFI[V s¥atbrisuT§ ehIycitþRbePTenHbegáIt)anCakuslpl
buNüedayxøÜnvapÞal;. buKÁlEdlmancitþRbkbedaymnsikar³ nig
ectna GacGnuemaTnaTTYlyknUvbuNükuslenH)an. karEck
buNüKWCaGMeBIksu lRsab; dUecñHva)anbEnßmeTAkMNb;buNüEdl
buKÁl)aneFIVTukrYcehIy. cMENkÉGñkEckbuNükuslk¾minman)at;
bg;GIeV LIy b:uEnþKat;kan;EtekIneLIgnUvkMNb;buNürbs;xøÜnbEnßm
eTot.
The doctrine of „transference of merit‟ is part of
the Buddha‟s teachings. Such transference is made by
the doer of the good deed resolving that „so and so‟
may partake of the „merit‟ of his good deed. The tran-
sference becomes really effective when the intended
recipient becomes aware of the good deed and rejoices
therein. This is called anumodanà (rejoicing therein).
The anumodanà can be done even without the know-
ledge of the doer of the deed. The rationalization
behind it is that when one finds joy in another‟s good
deed, with or without the knowledge of the latter,
one‟s own mind is cleansed and purified and this
produces its own meritorious effects. The anumodanà
can be done by anyone as a conscious, deliberate act.
The „transference of merit‟ is itself a good deed and,
therefore, adds to the „merit‟ of the good deed already
done. The „transferor‟ loses nothing thereby but adds
to his store of merit.
mnusSKitfa manBYkeTvtaBiessEdlCaGñkEfrkSakarBar
RBHBuT§sasna. RbeTsGñkkan;BuT§sasnanImYy² mankEnøgbUCa
EdlCaTIman\T§iBl eBalKWPUmiRKwHy:agFMTlU MTUlay fIVt,itEt
buKÁlRKb;rbU GacsMbUgsRgUg)anenARKb;TIkEnøgk¾eday. PUmieTvta
CaeRcInekItmkBIsasnikepSg² mandUcCasasnahuiNÐÚkúñgkrNITwk
dIefrvaT. Cak;EsþgenAkñúgRbeTsPUmaBuTs§ asnikTaMgLayEtgEt
EsVgrkTIBwgBIeTvta EdlenAEfrkSaRKb;RKgelIvasnaénRbCaCn
PUma. rIÉenAkñgú RbeTsCbu:nvij mnusSRKb;KñabYgsYgsUm[)an
seRmcCaRBHeBaFistV ¬tYGgÁRBHBuT§¦.
There are special devas or deities of great power,
who are considered protectors of Buddhism. Each
Buddhist country has its own pantheon whose sphere
of influence is largely local, though there are a few
who could be invoked anywhere. Many of the local
deities have been borrowed or adopted from the
followers of other faiths, chiefly from Hinduism in the
case of Theravàda lands. In Burma, for instance, the
Buddhists seek the favour of the Nats, who preside
over the destinies of Burmans. In Japan, on the other
hand, various Bodhisatvas (the Buddha Aspirants) are
invoked.
mankEnøgeFIVskáarbUCaepSg² Edl]TÞisdl;BBYkeTvtaTaMg
enH CakEnøgTayk-TayikaTaMgLayeFIVskáarbUCaEpøeQI páaPJI Ca
nimti þsBaØaénkareKarBbUCa ceRmogsresIr b¤karsURtmnþ nigesñsI Mu
[)anesckþIsuxceRmIn. BYkeKmin)anykstVFatubUCayBaØeT.
TRmg;énkareKarBbUCaenHman\T§iBly:agxøaMgkøa edaykarRbtibtþi
sasnatamEbbeTvniym. RBHBuT§RTg;yl;c,as;enAeBlRBHGgÁ
RTg;Rbkasfa eBlNamnusSTaMgLaymankarxwgsm,ar kartb;-
Rbml;kúgñ citþ eKEtgEtEsVgrkTIBgw . b:uEnþesckþIsb,ayEdlesñI
sMuenaHKWTak;TgnwgkargarelakIy_. BuT§sasnikKµanCMenOfakar-
eKarBeTvtaGacnaMeq<aHeTArkkarceRmInpøvÚ citþeLIy eTaHbICaeTvta
enaHmanfamBlb:uNÑak¾eday.
There are various shrines dedicated to these
deities, where devotees make offerings of fruits and
flowers as a token of homage, their praises sung or
chanted and requests made for their favours. No
animal is ever sacrificed. This form of worship has
been greatly influenced by the practices of the theistic
religions. The Buddha was quite right when he
declared that in times of distress or anxiety, people are
prepared to go anywhere to seek protection. But the
favours asked for are concerned with mundane affairs.
No Buddhist believe that the worship of devas,

however powerful they are, would lead to spiritual
development.
សទ្ធធ
FAITH
CaerOy²eKsYrfa etIBaküfa {សទ្ធា} sMedAeTAelIGeIV nA

kñúgRBHBuTs§ asna? vamanGtßn½yy:agRbéBkñúgkarTMnak;TnM g edIm,I
ehAnUvBaküenHCaPasa)alI eRBaHminmanBaküNaesµInwgBaküenH
eTkñúgBuT§sasna. mnusSRtUv)anEckeTAtamlMdab;fñak;epSg² Ga-
Rs½yelIkRmiténkarceRmInGb;rMcitþrbs;BYkeK. dUecñHeyIgman
RbePTmnusSsamBaØFmµtaEdlehAfa {បុគគលបុថុជ្ជន} កលា-
ណបុ ថុជ្ជន ព្រះអរយបុ ិ គគល nigព្រះអរហនត. buKÁlykRBHBuT§
RBHFm’ RBHsgÇ CaTIBwgEtgEtniyayBaküenH. enAkñgú RBHBuT§-

sasnaminmanskmµPaBlag)abBIkMeNIteT eTaHbICamanskmµ-
PaBxøHEdleFIVedayBuTs§ asnik enAkñúgRbeTskan;RBHBuT§sasna
edIm,IbBa¢ak;BIskmµPaBénkarykéRtsrNKmn_CaTIBwg enHk¾min
EmnsuTE§ tmann½yfa BYkeKykRBHBuT§brmRKU nigCaGñknaMpvøÚ RBH-
Fm’CaTsSnviC¢a nigCamaK’aCIvitrbs;xøÜn mYyGenøIedayRBHsgÇCa
KMréU nCIvitenaHeLIy.
The question is often asked as to what place
Faith (Pàli, Saddhà) occupies in Buddhism. It may be
useful in this connection to recall that in the original
Pàli canonical texts, there is no word equivalent to the
term „Buddhist‟. People are divided into various cate-
gories according to the degree of their spiritual
development. We thus have that ordinary man, one of
the „many folk‟ (puthujjana), the good man (kalyàna-
puthujjana), the noble man (ariya) and the perfect man
(arahant). The texts do speak of people who go to the
Buddha, his Teaching the Dhamma, and his Noble
Disciples (the Saægha) for „refuge‟ (saraäa). In Bud-
dhism, there is no formal act or „baptism‟ though there
is a stereotyped formula used by Buddhists in
Buddhist lands to express this act of „taking refuge‟
which merely means that the devotee accepts the
Buddha as his Teacher and Guide, the Doctrine as his
philosophy and his Way of Life and the Saægha (the
Community of Monks) as the exemplars of this Way of
Life.
sT§akñgú RBHBuTs§ asnamann½yfa karTTYlyknUvCMenORbkb
edaybBaØa EdlCakarTTYlykd¾mantémøbMput. minmanCMenOpáab;
mux minmankþIkþaeM daysarCMenO b¤RtUveKdak;bNþasareLIy. RBH-
smµasm<úT§RTg;TTYlsÁal;fa manRKUCaeRcIn rIÉmaK’aCIvitk¾maneRcIn
EdlsEmþgeLIgedayRKUTaMgenaH ehIysisSKNénRKURbePTenH
nigmaK’aCIvi itrbs;eKk¾maneRcInEdr. buKÁlRKb;rUbmanesrIPaBkñúg
kareRCIserIsnUvCMenOrbs;xøÜn minmankardak;kRmitNamYyeTAelI
sV½yPaBbuKÁlkñúgkareKarBenHeT. tamBiteTARBHsmµasm<úT§man
karvinicä½yc,as;Nas; enAeBlsasnikénRKUdéTe)aHbg;ecalRKU
nigmaK’arbs;eK ehIymanbMNgcg;cUlmkrkRBHGgÁ. RBHGgÁmin
)ansresIrBYkeK[cUlmkenaHeT bu:EnþRBHGgÁRTg;pþl;nUv»vaTdl;
BYkeK [mankarKitbEnßmeTot. enAeBlBYkeKenAEttsU‘Büayam
cUlmkrkRBHGgÁeTot RBHGgÁRTg;[BYkeKeFIVkarsnüafa BYkeKKYr
Kb,IbnþRbsiT§Bi rcMeBaHRKUedImrbs;eK.
The Buddhist quality of Saddhà means this
acceptance in the belief and knowledge that these
Refuges are worthy of such acceptance. There is no
„blind faith‟ involved, no case at all of „believe or be
damned‟. The Buddha agreed that there were many
teachers and many Ways of Life preached by them and
many followers of such teachers and their Ways of
- 10 - Buddhism and Problems of the Modern Age
Life. Everyone is lift completely free to make his
choice; there is no restriction at all on the individual‟s
autonomy in this respect. In fact, there are instances of
when followers of other teachers repudiated them and
wished to transfer their allegiance to the Buddha he
discouraged them and asked them to give the matter
further thought. When they further persisted, he made
them promise that they would continue their
benefactions to their earlier teachers.
BuT§dkI ad¾l,IEdlRTg;sEmþgkñúgkalamsURt CaerOy²RtUv

)andkRsg;enAkñúgGtßbTenH KWCaPsþútagesrIPaBénkareRCIserIs
enH. sURtenH)anEcgy:agc,as;fa KµanGIVmYyRtUv)anTTYlyk
edayRKan;EtGagfa CaTMenomTmøab; b¤GaCJarbs;RKU b¤BIeRBaHvaCa
TsSn³rbs;mnusSy:ageRcInRtUv)aneKEcgTukmk b¤krNIepSg²
eTot. GIV²k¾edayKYrKb,IeFIVkarfwøgEføg RtYtBinitü tamdan nigeFIV
karvinicä½yfa etIvaRtUvb¤xus RsbtamkarRtiHriHeXIjrbs;xøÜnb¤eT.
RbsinebIBicarNaeTAeXIjfaxus BYkeKk¾minKYrKb,IbdiesFecal
Pøam²Edr EtRtUveFIVkarRtiHriHbEnßmeTot. minEmnRKan;EtRtiHriH
Buddhism and Problems of the Modern Age - 11 -

BicarNaedayPaBsgS½y CaGMeBI)abd¾GaRkk;enaHeT EtvaCakar
CYyelIkTwkcitþy:agviC¢manbMput.
The well-known passage in the Kàlàma Sutta
which is so often quoted in this context, is undisputed
evidence of this freedom of choice. It states quite
categorically that nothing should be accepted merely
on the ground of tradition or the authority of the
teacher, or because it is the view of a large number of
people, distinguished or otherwise. Everything should
be weighed, examined and judged whether it is true or
false in the light on one‟s convictions. If considered
wrong, they should not be rejected outright but left for
further consideration. Not only is doubt nor consi-
dered a heinous sin; it is positively encouraged.
សម្មាទ្ិដ្ិឋ នង
ិ មិច្ឆាទ្ិដ្ិឋ
RIGHT VIEWS AND WRONG VIEWS
BaküsmµaTidiæ ¬karyl;eXIjRtUv¦ nigmicäaTidæi ¬karyl;

eXIjxus¦ minEmnRbkan;EtBuTs§ asnikeT. BaküenHeBalsMedA
eTAelITsSn³EdlmanlkçN³RtUv b¤xus minfaRbRBwtþedayBuTs§ a-
snik b¤edaybuKÁldéTNaeLIy. minmanTsSn³NaEdlRtUveK
KitfaBisidæéRkElg ehIyminGacsYr)anenaHeT. esrIPaBénkar
beBa©jmti KWCabBaðaénesckþIéføfñÚrrbs;mnusS. sUm,IEtsuBlPaB
énBaküTUnµanrbs;RBHsmµasm<úT§kG¾ acsaksYr)anEdr. RBHsmµa-
sm<úT§min)anGHGagdac;xatcMeBaHRTwsþIrbs;RBHGgÁ elIkElgEtbT
BiesaFn_pÞal;xøÜnRBHGgÁ. GaCJaBitKWCaGaCJa Edlmansc©PaBrbs;
vapÞal;. sc©PaBenHmanfamBly:agxøagM køabMput dUcCasc©kri iya
Edl)anbgðajbBa¢ak;enAkñúgerOgCatk EdlCaEpñkmYyénmrtk
vb,Fm’rbs;RBHBuT§sasna. dUecñHBaküfa {សទ្ធា} Kb,IERbfa
esckþITukcitþ esckþIeCOCak; manTMnukcitþ RbesIrCaCagERbfaCMenO
kareCOCak; eRBaHfaBaküenHminGacrkeXIjenAkñgú bBaØtiþénBaküfa
{សទ្ធា} enHeT.
The terms sammàdiååhi (right views) and micchà-
diååhi (wrong views) have nothing specifically
Buddhist about them. They refer to views, which are
intrinsically right or wrong whether held by Buddhists
or others. No view is to be considered sacrosanct and
beyond question. Freedom of thought is a matter of
human dignity. Even the validity of the Buddha‟s own
statements could be questioned. The Buddha claims no
authority for his doctrine except his own personal
experience. Real authority is the authority which truth
itself possesses, the truth which authenticates itself.
Such truth has great power the power even of
performing miracles (saccakiriyà), as shown in so
many Jàtaka stories, which are part of the Buddhist
cultural heritage. Saddhà should, therefore be better
translated as confidence, trust or conviction, rather
than faith, because faith has involvements not found in
the concept of Saddhà.
សុភមង្គលនៃមៃុសសសត្វព្គប់រ ូប
HAPPINESS OF ALL BEINGS
maK’aCIvitEdlRBHsmµasm<úT§sEmþg minEmnmann½yBiess
sRmab;EtbuKÁlEdlrs;enAkñúgvtþGaramenaHeT. vaCaerOgRtwmRtUv
Edlfa buKÁlmñak;²RtUvlHbg;nUvcitþCab;CMBak;edayeRKOgesAhµg
TaMgLayedIm,IseRmcnUvRBHniBVan ehIyRBHsgÇGacseRmc)an
elOnCagRKhsß. b:uEnþvaminRtwmRtUvTal;EtesaH Edlniyayfa
RBHsgÇGacrYccakTukç cUlkan;RBHniBVan rIÉRKhsßGñkRKb;RKgpÞH
minGacrYccakTukç)anenaH. RBHBuT§vcn³CaeRcIndUcEdlRbmUlnig
cgRkgedaysgÁayna Edl)anR)arBÖeFIVeLIgeRkayBIRBHGgÁRTg;
cUlbrinBi Van manmYycMnYnFMeBalsMedAelIRBHPiksçú gÇ eRBaHelak
CaGñkRTg;begIáteLIgdMbUg. b:uEnþRBHsURtCaeRcIneTotRTg;sEmþgcM-
eBaHRKhsßpgEdr. CYnkalcMeBaHbuKÁlEtmñak;Égk¾man.
The Way of Life taught by the Buddha is not, as
sometimes suggested, meant specifically for those who
live the monastic life. It is true that the spirituality of
non-attachment which should be developed to attain
Nibbàna could be achieved more quickly by the monk
rather than by the layman. But, it is quite wrong to say
that full liberation can be achieve only by the monk
and not be the layman living a family life. The
Buddha‟s discourses, as collected and edited by the
Council of Elders which met after the Buddha‟s
passing away, consist largely of sermons addressed to
monks because it was they who mainly formed his
immediate audiences. But, there are numerous dis-
courses addressed to layman as well. Sometimes to a
single individual.
enAkñgú BuT§vcn³dMbUgbg¥s;rbs;RBHGgÁEdlehAfa karcab;

epþmI énkuslFm’ RBHGgÁRTg;sEmþgBITsSn³RbkbedayplRb-
eyaCn_nigesckþsI uxrbs;stVelakTaMgGs; edayesckþIkruNacM-
eBaHsBVstVminmankarerIseGIg eTaHbICasßitkñgú sßanPaBEbbNak¾
eday. vaCaeBldMbUgbMputkñgú Rbvtþisa®sþrbs;mnusS dUcEdl
eyIgdwgfa CaTsSn³GMeBIl¥TeU TA b¤kC¾ amnusSsmBaØ b:uEnþmnusSén
BiPBelak ehIysUm,IcMruHCatisasn_énsaklelakk¾eday. vcn³
enHRtUv)aneKBiBN’naCadMbUnµan Edlpþl;plkñúgeBlbc©úb,nñenH
edayminBnüareBlevla mann½yRKb;sm½ykal c,as;las; nig[
mankarRtYtBinitütamdaneTotpg.
In his very first sermon, called establishment of
the Rule of Righteousness, he developed the con-
ception of the welfare and happiness of all beings,
without any discrimination whatsoever, „out of com-
passion for the world‟. It was the first time in human
history, as we know, that the idea of a general good or
a common man but also the peoples of the world and
even more the inhabitants of the universe. It was also
described as a teaching which gives results in this life,
without delay, meant for all time, verifiable and
inviting investigation.

សាមគ្គគភារនៃមៃុសសជាតិ
UNITY OF MANKIND
RBHsmµasm<Tú § minRKan;EtbeRgonBIsarsMxan;énkarbdivtþxag
kñúgénbuKÁlmñak;²sRmab;esckþIsuxbu:eNÑaHeT bu:EnþEfmTaMgesckþI
RtUvkarsRmab;bdivtþEpñkxageRkAkñúgCIvitsgÁm k¾RBHGgÁRTg;sEmþg
pgEdr. dUecñHniyayrYm RBHGgÁRTg;)ansEmþgBIkarÉkPaBKñanig
samKÁIPaBénmnusSCati minRbkan;BN’sm,úr minRbkan;vNÑ³b¤
buKÁliklkçN³epSg²eTot dUcCakñúgkrNIénstVBahn³ nigbegáIt
karbdivtþsRmab;lubbM)at;ecalnUvRbB½nb§ uraN EdlrIkraldalenA
RbeTs\NÐakñgú sm½ykalrbs;RBHGgÁ. kñúgkarbgðajnUvTsSn³
ÉkPaBénmnusSCati RBHGgÁ)anbEgVrTis minRtwmEtRBHmhakSRt
GñkTIRkug ®sþGI PiCnbu:eNÑaHeT bu:EnþEfmTaMgGñkRkIRkbMput sµmÚ ya-
ck kmµkre)assRmam nigGñkqk;bøn;eTotpg.
The Buddha taught not only the necessity of an
inner revolution of the individual for human
happiness but also the need for an outer revolution in
the life of Society. Thus, for instance, he preached the
fundamental oneness and unity of mankind, irre-

spective of colour or race or other physiological
characteristics- as in the case of animals- and created a
revolution for the abolition of the cast system which
was prevalent in India in his day. In order to demon-
strate his concept of the oneness of mankind, he
moved not only with kings and capitalists and
aristocratic ladies, but also with the poorest of the
poor, with beggars and scavengers, robbers and
courtesans.
RBHGgÁ)anbegIátsmaKmsgÇEdlmanTaMgburs nig®sIþ mk
BIRKb;zan³énsgÁm edayminKitBIkeM NIt b¤RbPBedIm. RBHGgÁ)an
cat;EcgcMeBaHGñkCm¶WnigGñkTITal;Rk CYysRmalTukçdl;buKÁlEdl
maneraK nignaMesckþIsxu suPmgÁldl;GñkesakesATaMgLay. eK
niyayfa mnÞIreBTüdMbUgkñúgRbvtþsi a®sþ)anbegIáteLIgtamkarEN
naMrbs;RBHGgÁ. RBHGgÁmin)ancUlbriniBVanBIBiPBelakenH eRkay
BIkarRtas;dwgrbs;RBHGgÁeT bu:EnþRBHGgÁ)anKg;FrmanenAGs;ry³
kal 45 RBHvsSakñúgshKmn_ RbemIlemIlbuKlÁ NaEdlGac
eR)as)an.
He admitted into the Order (the Saægha) which he
founded men and women from all grades of society,

regardless of their birth or origin. He ministered to the
sick and the destitute, consoled the stricken and
brought happiness to the miserable. It is said that the
first hospitals in history were organized under his
direction. He did not retire from the world after his
Enlightenment but lived for forty-five years in the
community, constantly seeking out those whom he
could help.
ព្រជាធិរបទត្យយ
DEMOCRACY
RBHGgÁ)an[témøx<s;bMput eTAelIesrIPaBénbuKÁl esrIPaB

énkarbeBa©jmti dMeNaHRsaytamEbbRbCaFibetyü. karRbRBwtþi
cMeBaHBuTs§ asna KWminpÞúyeTAnwgTsSn³ebIkcMhenaHeT. smaKm
sgÇKWRtUv)ancat;TukCaviTüasßanRbCaFib,etyüd¾cMNas;bMput enA
kñgú BiPBelak ehIyRtUv)anbegIáttamTMrg;enHsRmab;smaKmRK-
hsß rYmTaMgviTüasßanneya)aypgEdr. rebobRKb;RKgrdæman
TidæPaBR)akdeLIgkñúgBuT§sasna KWRbCaFib,etyü kareFIVkargar
sRmab;smÖar³ karGb;rMsRmab;mnusSkñúgkarFana)annUvsuvtißPaB
neya)ay esrIPaBCMenOnigbuKÁl k¾dUcCasuvtßPi aBesdækic© eday
mankargareBjelj.
He valued greatly the liberty of the individual,
freedom the thought and expression and the ideals of
democracy. A commitment to Buddhism is not
contradictory to openness. The order of the Saægha is
considered the oldest democratic institution in the
world and it was set up as a model for lay organi-
zations, including political institutions. The ideal state
envisaged in Buddhism is a democracy, working for
the material and spiritual welfare, for the people
guaranteeing political, religious and personal freedom
as well as economic security with full employment.
ការងារទសដ្ឋកិច្ច
ECONOMIC WELFARE
Epnkaresdækic©RtUv)ansgát;ya: gCak;c,as;fa CatYnaTIrbs;

RBHmhakSRt b¤rdæ. RBHsmµasm<úTR§ Tg;Rtas;sEmþgfa {enAeBl
Naesdækic©rdæ b¤RbeTsrIkceRmInrugerOg l¥RbéBehIy RbCaCn
TaMgLayR)akdCaeFIVdMeNIrtamebskkmµpÞal;rbs;xnøÚ nwgminman
karrMxandl;rdæeT rIÉBn§darcUlrdækn¾ wgekIneLIg RbeTsnwgmanPaB
s¶b;s¶at; suxsnþiPaB ehIyRbCara®sþfñak;Tab k¾sb,ayrIkray
dak;Kña Rkesab»bkUnrbs;BYkeKenAkñúgrgVg;éd nwgrs;enARbkb
edayesrIPaB}. kñúgBuT§dIkamYykEnøg elakmhavasþúniyayfa
{BiPBelakenHBwgEp¥keTAelImUldæanRKwHBIry:ag KWRTBüsm,tiþ nig
karEfrkSanUvGIVEdlxøÜnrk)anmk. dUecñHcMeBaHtRmUvkarRTBüsm,tiþ
nigkarEfrkSakarBarnUvGIVEdlGñkrk)anmk RtUvmanesckþIBüayam
Gs;BIsmtßPaB mYyGenøIedayGMeBIl}¥ .
Planning for economic welfare is clearly emphas-
ized as part of the functions of the king or the state.
“When that is properly done, says the Buddha, the
inhabitants, following each his own mission, will no
longer harass the realm, the state revenue will increase,
the country will be quiet and at peace and the
populace, please with one another and happy, dancing
their children in their arms will dwell with open
doors.” A Buddhist text, the Mahàvastu, says, “The
world rests on two foundations: the acquisition of
wealth not acquired and the conservation of what is
gained. Therefore to acquire wealth and conserve what
you have gained, make firm efforts, within the bounds
of righteousness.”
កមាសិទ្ទិធ លើព្ទ្រយសមបតិិ
OWNERSHIP OF PROPERTY
kmµsiT§iRTBüsm,tiþsaFarN³ RtUv)aneKeBjcitþkñúgEpñkCa
eRcInénBiPBelak. CaBiessenATIkEnøgNaEdleKalkarN_sgÁm
mansißrPaB. dUceyIg)andwgRsab;ehIy Gakb,kiriyakarRbRBwtþi
nigkartak;EtgeKalkarN_c,ab;kmµsiT§iFmµtakñgú sgÁm b¤shKmn_
Cak;lak;dbM Ug RtUv)aneKeXIjkñúgRBHvin½yEdlRKb;RKgRBHPikçú-
sgÇ CakEnøgEdlRTBüsm,tiþTaMgGs; eTaHCacln³RTBükþI Gcl-
n³RTBükþI KWCatémøesdækic©ds¾ Mxan;EdlRtUv)anerobcMTukdak;eday
esckþIesµaHRtg; KµanlkçN³caM)ac;NamYyenaHeT. CIvitenAkñúg
sgÁmsgÇ KWCaCIvitEdlRbkbedayPaBRBmeRBogKña Ep¥ktamRBH-
vin½yCaeKalsRmab;bdibtþitam.
Public ownership of property is favoured in many
parts of the world. Especially where socialist principles
hold sway. As far as it is known, the first consistent
and thorough-going application of the principle of
common ownership in a specific community or society
is to be found in the Vinaya rules which govern the
Order of the Buddhist Saægha, where all property
moveable and immovable, of any significant economic
value, is held in common trust, without any sort of
compulsion. Life in the Saægha is a corporate life based
on the principles of voluntary co-operation.
ព្រះរុទ្សា
ធ សនា ៃិង្ មៃុសសជាតិ
BUDDHISM AND MANKIND
bnþBGI IVEdl)anniyayrYcmkxagedIm eyIgR)akdCanwgyl;

fa BuTs§ asnaKWmanTMnak;TnM gy:agCitbMputeTAnwgBiPBelak nig
CIvitmnusSCati. RBHBuT§sasnaminEmnCasasnaEdlRbqaMgnwgBi-
PBelakenaHeT. RBHsmµasm<úT§)ansEmþgBIBaküeRbonRbedArbs;
RBHGgÁfa dUcCasnÞidæikFm’ EdlCaFm’manTMnak;TMngy:agcm,g
CamYynwgBiPBelak nigbc©úb,nñCatienHÉg. sUm,IEtGtibrmsux
eBalKWRBHniBVank¾RtUv)antsUB‘ üayam edIm,IeFIV[)anseRmckñúgCati
enH. RBHniBaV nenHsgát;F¶n;bMputeTAelItRmUvkardac;xatmYy eBal
KWRtUveFIVnUvesckþBI üayamRbwgERbg enAkñgú eBlbc©úb,nñenHÉg edIm,I
[eBlGnaKtRtUvRKb;RKgPaBCamnusSrbs;eyIg. GtItkalCa
eBlEdlknøgputeTAehIy minGacehA[vilmkvij)aneT. manEt
eBlbc©úb,nñbu:eNÑaH EdlsmRbkbcMeBaHeyIgsRmab;dkw naMCIvit[
)anRbéBéføføa. GnaKtkalk¾CaeBlEdlminTan;mkdl;Edr ehIy
GIVEdleyIgeFIV vanwgCab;tameyIgCanic©.
From what has been said already, it will be seen
the Buddhism is very much concerned with this world
and the life of mankind therein. It is by no means a
world-denying religion. The Buddha described his
teaching as being Sandiååhika, primarily concerned
with this world, with this life. Even the highest
happiness, that of Nibbàna, is to be striven for in this
very life. It lays the greatest stress on the absolute need
for making the best of the ever-fleeting present, so as
to ensure that the future is controlled for our well-
being. The past is gone beyond recall. Only the present
is available to us for the good life. The future is yet to
come and what we make of it depends entirely on us.
BuT§sasnikminRtUvcat;TukBiPBelakCaKuk EdlmnusSRtUvEt
eKcevH edIm,IclU eTAkan;zansYK’enaHeLIy. CagenHeTAeTot eK
Kb,IEsVgrkkarksagzansYK’enATIenH. mnusSminEmnCaGñksmÖar³
niym TaMgminEmnCaGñkbdiesFecalnUvKuNtémøénRTBüsm,tiþ
enaHEdr. bBaðarbs;mnusSminEmnsßti enARtg;CeRmIsrvagGarmµN_
nigcitþeT bu:EnþCaCeRmIsrvagkarRKb;RKgéncitþ. dMeNaHRsayrbs;
BuT§sasnik KWRtUvbegIáttulüPaBrvagbriyakasxageRkAnigbri-
yakasxagkñúg rvagFmµCatixageRkAnigxagkñúg nigBiPBelakEdl
enACMuvji xøÜneyIg dMeNIrkarpøÚvcitþ qøgkat;karc,aMgdeNIþmKñaénPaB-
Gatµaniym. CIvitKWCadMeNIrpSgeRBgd¾Gs©arübMput cMeBaHmnusS
RKb;rbU ehIyCaerOy²CadMeNIrd¾eBareBjedayeRKaHfñak;Nas;.
bBaðacm,gKWfa etIdMeNIrpSgeRBgd¾Gs©arübMputTaMgGs;enH GacRtUv
tRmg;TiseTArkesckIsþ uxsb,ayenATIbBa©b;edayrebobNa.
The Buddhist does not regard the world as a
prison from which man must escape to enter heaven.
Rather, he seeks to build heaven here. He is not a
materialist, nor does he scorn the advantages of a
material civilization. His problem is not that of a choice
between the senses and the spirit but a choice between
the domination of the spirit. The Buddhist ideal is to
establish an equilibrium between the outside and the
inside, between the externalities and of nature and the
world around us and the spiritual progress through
the conquest of the selfishness. To him, life is a great
adventure, often a dangerous adventure. The main
problem is how this greatest of all adventures could be
directed to a happy ending.
ភាពឥតខ្ចោះ
PERFECTION
]tþmKtiBuT§sasnikKWRBHGrhnþ eBalKWPaB\tex©aH CakEnøg

EdlmanmnusSbrisuT§TaMgpøÚvkaynigpøÚvcit.þ edIm,IseRmcnUveKal
edAenH ktþaTaMgGs;EdlRbqaMgnwgmnusSbrisuT§RbePTenHc,as;Ca
RtUvkm©at;bg; ehIyminEmnsRmab;EtxøÜnÉgeT bu:EnþsRmab;Pav³TaMg
Gs;EdlmanCIvit. BuT§sasnikminGacEsVgrkRbeyaCn_sRmab;
EtxøÜnÉg ehIyRBegIykenþIyplRbeyaCn_GñkdéTenaHeT. kic©kar
rbs;eKKWRtUvpSarP¢ab;CamYykic©karénBiPBelakTaMgmUl. cMNuc
enHBuT§dIkaRTg;sgát;F¶n;fa mnusSl¥RtUvEtCa sBVbnPUthitnukm,i
EdlCaGñkCab;Tak;Tgy:ageRCA eTAnwgkargard¾skmµsRmab;esckþI
sux ehIykic©karenHeTotesatminEmnsRmab;EtmnusSCatienaH
eLIy bu:EnþsRmab;Pav³rs;TaMgGs;pgEdr.
The Buddhist ideal is that of arahantship, i.e.
perfection, where there is perfect well-being of both
body and mind. To achieve this ideal, all those factors
that militate against such well- being must be moved,
not only for oneself but also for all things that have life.
The Buddhist cannot seek his personal welfare,
regardless of others; his welfare is inextricably bound
up with the welfare of the whole world. Hence the
Buddha‟s injunction that the good man must be sabba-
panabhuta- hitanukampi, deeply concerned with and
actively working for the happiness and welfare not
only of human beings but of all living creatures.
គុណ្ធម៌ ២ ព្រការ
TWIN VIRTUES
enAeBlNaRBHBuTs§ asnarkeXIjnUvmaK’arbs;xøÜn BuT§sas-

na)anelIkkMBs;keM NInGarüFm’ nigvb,Fm’EdlRtUv)aneKkMNt;
edaykarGt;»n mnusSCati muTita nigesckþIyl;eXIjRtUv KuNFm’
BIrRbkar kruNa esckIþGaNitGasUr nigbBaØaEdlbegIát)anCaBuT§-
vcn³d¾cm,gTaMgBIrRbkar.
Whenever Buddhism found its way, it
encouraged the growth of a civilization and a culture
marked by tolerance, humanity, sympathy and under-
standing, the twin virtues of karunà (compassion) and
paññà (wisdom) which form the two main plank of the
Buddhist doctrine.
រិភរទោកទ្ំទៃើប
THE MODERN WORLD
smiTk§ mµepSg²KñaénBiPBelakTMenIbenH KWCakarbegáInnUv

el,Ón nigTMhMéndMeNIrkarpøas;bþÚr. sBVéf¶enHeyIgTTYlsÁal;fa
karpþas;brþÚ d¾kMh‘ukEdlesÞrI EtminGaceCO)an nigxusEbøkBIFmµtaén
sgÁmmnusSCatinUvral;skmµPaBrbs;mnusSTaMgGs;. vaCakarBit
EdlfaclnadMeNIreTAmuxénviTüasa®sþ nigbec©kviTüa)anbMEbknUv
cMNtd¾rwgmaMénmaK’aCIvit EdlmanlkçN³GPismacarpÞal;rbs;
xøÜn ehIycMnYnénmnusSy:ageRcInbeNþaytamyfakmµ enAkñgú BiPB
elakd¾cEmøkniglM)ak ehIyBiPBelakenHKWERbRbYly:agrh½s
hYsBIkarkt;smÁal;.
The distinctive feature of the modern world is the
acceleration and magnitude of the process of change.
We witness today almost unbelievable change in the
drastic and revolutionary transformation of all human
institutions in every field of human activity. It is true
that the breath-taking advances of science and
technology have destroyed the solid moorings of a
more stable way of life, which had its own ethical
character, and cast large masses of men adrift in a
strange and difficult world. The world is fast changing
out of recognition.
bu:EnþclnaeTAmuxTaMgenH )annaMmknUvkarCYysRmalTukçlM-
)akdl;mnusSCatiCaeRcInEpñkpgEdr. va)anpþl;RbeyaCn_dl;eyIg
y:ageRcInTaMgEpñksmÖar³nigsµartI nigCYykm©at;bg;nUvesckþeI Rsk
XøannigPaBRkIRk. viTüasa®sþRtUv)anRc)ac;cUlKñakan;EtekokCag
eBlGtItkal ehIy)anpþl;nUvTMnYlxusRtUvcMeBaHtRmUvkarnigkar
TamTarrbs;mnusS. eTaskMhusminEmnsßitenAkñúgplitpléndM-
eNIrkareTAmuxrbs;viTüasa®sþnigbec©kviTüaenaHeT b:uEnþvasißtenA
kñúgPaBbraC½yrbs;eyIg EdleRbIR)as;vaminRbkbedaybBaØanig
min)anRtwmRtUvbu:eNÑaH.
But these advances have also brought eman-
cipation to humanity in many directions. They have
given us great social and intellectual gains and the
means whereby to destroy hunger and poverty.
Societies have been knit together closer than ever
before, and made more responsive to men‟s needs and
demands. The fault will not be in the products of

scientific and technical advance but in our failure to
make wise and proper use of them.
រិភរទោកប្ព្រព្រួល
THE CHANGING WORLD
RBHsmµasm<úT§RTg;Rtas;sEmþgfa kñúgkrNINak¾eday eyIg
minGacbBaÄb;BiPBelak)aneT vanwgbnþdeM NIrERbRbYlenH cMeBaH
karERbRbYlpøas;bþrÚ enHKWCaktþaRKwHénCIvit. minmanbdivtþNaGac
bBa©b;karERbRbYlxøÜnvaenaHeLIy. enaHÉgKWCasmösSénkarERb-
RbYl. edaysarkarpþas;bþÚrminmanQb;QrenHehIy eTIbkarbdi-
vtþkalBIGtItkøayCaTMenomTmøab;naeBlbc©úb,nñenH ehIyTMenom
Tmøab;bc©úb,nñ KWCaGMeBIkMNacnaeBlGnaKt. RKb;deM NIrkarrs;
enArbs;eyIgRtUvcgP¢ab;CamYynwgkarpøas;bþÚr. enHCaTIkEnøgEdl
mnusSsm½yTMenIbRtUvEtEsVgrkBuTs§ asna mkeFIVCaTIBMnak;Ga-
Rs½yy:agCak;lak;kñúgCIvitrbs;xøÜn. BuTs§ asnaTTYlsÁal;karERb
RbYl tamBitkarERbRbYlpøas;bþÚrenHCasc©PaBmYy. eyIgRtUvEt
sikSaBITwksÞwgEdlhUrCanic©.
In any case, we cannot stop the world; it will go
on changing, for change, says the Buddha, is the
fundamental fact of life. No revolution can put an end
to change itself. That is the beauty of change. Without
constant change, yesterday‟s revolution becomes
today‟ convention and today‟s convention is tomor-
row‟s tyranny. Our very survival is tied up with the
change. This is where modern man must find
Buddhism to be particularly relevant to his age.
Buddhism accepts change; in fact, it is built on the
truth of constant change and flux. We must learn to
take the rivers as they flow.
eyIgRtUvEtsikSaeronsURtnUvKuNtémø énkareRkakQreLIg
smtßPaBedIm,Iyl;RBm sRmbtam nigGacbt;Ebntam)an. enA
eBleyIgRbkan;ykkarsnñidaæ nminGacERbRbYl nwgbdiesFmineFIV
karBicarNaføwgEføgnUvTsSn³epSg² enaHeyIgc,as;Ca)at;bg;nUv
PaBv½yqøat. KMnitrbs;eyIglMeGogeTAxagesckþITukçgab;RkLa
ehIykargab;RkLaenHÉg eFIV[eyIgrwgk,alkñúgPaBcecsrwgrUs
rbs;eyIg. karRbkYtRbECgfIµGMBavnavrknUvTMnYlxusRtUvk¾fIµEdr.
RbsinebIbuKÁlmñak;²ykcitþTku dak;ecosvagBICMenOgab;RkLa enaH
shKmn_kk¾ øayCasgÁmTUlMTlU ay EdljúaMgCIvitd¾l¥[RbRBwtþeTA
gay.
We must cultivate the quality of resilience, the
ability to adopt, adapt and be flexible. The moment we
come to rigid conclusions and refuse to consider
different points of view, we cease to be intelligent. Our
views tend to harden into dogmas and dogmas make
us mulish in our obstinacy. New challenges call for
new responses. If each individual takes care to avoid
dogmas, the entire community becomes an open
society which makes the good life possible.
បញ្ហ
ា ប្ដ្លមៃុសសជាតិព្ត្ូវព្រឈម មុខ
PROBLEMS FACING MANKIND
bBaðaEdlmnusSCatiRbQmmux KWmancMnYneRcInNas;. eyIg

manbBaðaEpñkRTBüsm,tþi ]sSahkmµ kargar R)ak;Ex PaBKµankar-
gareFIV PaBKµansMNag KMlatrvagmannigRk bu:EnþBiBN’na)anRtwm
EtBIrbIbu:eNÑaH. bBaðaTaMgenaH)anekIteLIgsµúKsµajNas; eTAtam
tfPaBBitrbs;va bu:EnþmhicätaénmnusSsamBaØKWCaerOgFmµtamYy
edayKat;R)afñacg;rs;enAEtkñúgsuxsnþiPaB esrIPaBbue: NÑaH edIm,I
ksagnUvBiPBelakd¾tUcmYypÞal;xøÜn enAkñgú PaBCamnusSCati.
The problems facing mankind are many. We have
problems of goods, industry, labour, wages, unem-
ployment, inequality of opportunity, the gap between
the haves and the have-nots, to mention but a few.
They appeared very complicate, as indeed they are,
but the aspiration of the common man is a simple one.
He merely wishes to be able to live in peace and
happiness, with freedom to build his own little world,
in human dignity.
tamBiteKRtUvkarmitþPaB cMeNHdwg esckþIRsLaj; nigvtßú

epSgeTot Edlnwgpþl;nUvkþIsgÇwmdl;xønÜ eKnigkUnecArbs;eK TaMg
kñúgCatienHnigCatixagmux. enAEpñkxøHénBiPBelak tRmUvkarmUl-
dæanTaMgenHminGacdMeNIrkar)aneLIy. eKemIleXIjEpñkTaMgenaH
KµansuvtßiPaB KµanyutiþFm’ CasakleTAehIy. esckImþ inBit
nigGsnþisux )ankøayCabNþasarsRmab;saklelakesÞIrkS½yCIvit
TaMgkñúgcMeNamGñkman TaMgGñkRk EdlCYnkalbegIát[manPaBmin
rvIrl; nigPaBRBegIykenIþy CYnkalmanekalahl PaBtantwg nig
karbdivtþ. viTüasa®sþRsavRCavravrkmineXIjnUvGaf’kM)aMgén
esckþIsuxsumgÁleT. {karc,aMgdeNIþmnwgFmµCati} min)annaMmknUv
PaBsm,Úrsb,ay b¤suxsnþPi aBenaHeT. enHminEmnCaerOgKYr[
PJak;ep¥IlsRmab;eyIgeLIy eRBaHRBHsmµasm<Tú §)anbeRgoneyIgfa
esckþIsuxekItman luHRtaEteyIgrs;enARbkbedayFm’samKÁI
eBalKWrs;enACamYyFmµCati CamYysRms;nigPaBrugerOgrbs;va.
esckþIBitKWenARtg;fa mnusSCatiTaMgmUlenHCaTukç CaesckþeI sak-
esAEdlminGacbMEbkecj)aneTotpg.
He also needs fellowship, understanding, love,
and something that will provide hope for himself and
his children, both for this life and in the next. In many
parts of the world, even these basic needs are not
available. Neither security nor justice is to be found
universally. Uncertainty and insecurity have become a
deadly almost universal curse, both among the rich
and the poor, producing sometimes apathy and
indifference, sometimes unrest, tension and revolution.
Science has failed to find the secret of happiness. The
“conquest of nature” has not succeeded in achieving
either plenty or peace. This is not surprising to us,
because the Buddha taught us that happiness is to be
found in living in harmony with the Dhamma, i.e. with
Nature, with its beauty and grandeur. The truth is that
humankind, as a whole, is unhappy, desperately mise-
rable.

dUecñHsßanPaBenHTMngCasµúKsµajbMput ehIyRbEhlCamin
mandMeNaHRsayeTotpg. bu:EnþRbsinebIeyIgsegátBinitübBaða
enHedayRbugRby½tñCamYynwgbBaØaRbkbedaysmµaTidæi eyIgnwgdwg
c,as;fa bBaðasm½yfIµrbs;eyIg KWKµanmUldæanNaepSgBIbBaðaEdl
ekIteLIgd¾yrU lg;Nas;mkehIyenaHeT. bBaðaTaMgenH)aneFIV[
mnusSrgTukçevTnaenARKb;eBlevlanigRKb;briyakas. RbsinebI
bBaðanasm½yTMenIbrbs;eyIgenH xusedayELkBIbBaðaénCIdnU CIta
rbs;eyIg enaHvaKWkan;EtrIkFMeLIg²CagbBaðarbs;dUnta nigPaB-
epSgKñak¾rwgrwtEteRcIneLIgEfmeTot.
The situation, therefore, would appear to be
extremely complicate and probably incapable of
solution. Yet, if we were to examine the matter
carefully, with knowledge and understanding, we
should realize that our modern problems are not
fundamentally different from the perennial problems
that have afflicted people at all times and in all climes.
If our modern problems differ from those of our
forebears, it is largely in the matter of their greater
number and wider variety.

\LÚvenH eyIg)anyl;rYcmkehIy BuT§dIkaRKwHmYyKWfa min
manGIVekIteLIgeRkAEtBIplénehtubc©½yenaHeT. enAeBlNaeK
)anesIbu GegátnUvehtubc©½yc,as;las;nig)anyl;c,as; eBlenaH
eKk¾GacrkeXIjnUvdMeNaHRsaypgEdr. CaerOy² eKEtgniyay
fa BaküTUnµaneRbonRbedAénbNÐitTaMgLayBIburaN dUcCaRBH-
smµasm<úTC§ aedIm KWsamBaØnigmanRbsiT§PaBRKb;RKan; edIm,ICYy
eyIgTaMgGs;Kña enAkñgú dMeNaHRsayénbBaðad¾sµKú sµajEdl)anCH
\T§iBlmkelIbuKÁlmñak;² nigsgÁmCatiTaMgmUl kñgú CIvitRs)alKña
enH. eK)anRbkasBaküTUnµanrbs;RBHsmµasm<úT§fa CaRkmtká-
viTüamnusSCati ehIyRTwsþIenHRtwmRtUvRKb;sm½ykal nigKYrdl;nUv
eBlevla. vaCamKÁúeTÞsk_ cMeBaHskmµPaBTaMgLayman menakmµ
vcIkmµ nigkaykmµ. CMnan;EdleCaKC½ynImYy²RtUvEtRsavRCavrk
eLIgvijnUvPaBTak;TgKñaénBaküTUnµanenaH edIm,ICadMeNaHRsay
énbBaðapÞal;xøÜn.
Now, the fundamental teaching of the Buddha, as
we have seen already, is that nothing happens except
as a result of causes. Once the causes are investigated
and understood, the solutions could be found. It is all
too frequently assumed that the teachings of ancient
sages, such as the Buddha, are too simple to be
efficacious enough to help us in the solution of the
exceedingly complex problems which affect the
individual and society in contemporary life. The
message of the Buddha is addressed to the basic
human predicament and this makes it both timeless
and timely. It is a guide to action in terms of thought,
word and deed. Each succeeding generation can and
must rediscover the relevance of that message to the
solution of its own problems.
អតិបរមសុខ
HIGHEST HAPPINESS
manEtBuTv§ cn³eTEdlfa អតបិ រមសុខ KWCaesckþIs¶b; ehIy

minGacmanesckþIsuxBitR)akdeLIyebIKµanesckþIs¶b;. BiPBelak
revIrvayCamYynwgesckþPI ½yxøac nigkarKMramkMEhgéns®gÁam.
RbeTsTaMgLayEdlmanCab;Tak;TgnwgkareFIVs®gÁam )ankøayCa
XøagM GavuFéneyaFaEdlKYrxøacjejIt. eday)anFanabnþnvU BaNi-
C¢kmµnigplcMeNj cMeBaHBaNiC¢krénmrNPaB nigkarbMpciø bMpøaj
menaKmviC¢aeQøaHRbEkkTas;ETgExVgKMnitKñaCabnþbnÞab;. minRtwm
EtRkumkgeyaFabue: NÑaHeT bu:EnþRbCaCnRbusRsInigkUnekµgEdl
minmankMhusrab;Ban;nak; RtUv)ansmøab;rgÁaly:agsahavéRBépS
bMput. karxUcxatEdlminGacKNna)an b:HBal;mkelIdInigRTBü
sm,ti.þ KµanGIVeKcputBIGMeBIeXareXA nigkarQøk;vegVgénsmr-
PUmieLIy ehIyetIGIVRtUvbBa©b;? RBHsmµasm<úTR§ Tg;Rtas;sEmþgfa
{eBorminEdlrm¶ab;edaykarcgeBoreT EtRtUvrm¶ab;edayesckþRI s-
Laj; ¬emtþa¦} ehIymYyvijeTot {GñkQñHEtgRbTHnUveBor rIÉ
Gñkcaj;edkCaTukç}. enAkñúgEpñkepSgeToténBiPBelakenH ePøIg-
s®gÁam)anrMkilmkCitedaykarKMramkMEhg. ÉbriyakaseBar-
eBjedayGMeBIhigSaTaMgpøvÚ citþ pøÚvvaca nigpøÚvkay.
It is the Buddha‟s teachings that the highest
happiness is peace and that there can be no real
happiness without peace. The world is distraught with
fears and threats of wars. Countries involved in war
have become awesome arsenals of military hardware,
ensuring continued business and profit to merchants of
death and destruction: following conflicting ideologies.
Not only military personnel but thousands of innocent
men, women and children are being mercilessly
massacred and incalculable damage inflicted on land
and property. Nothing escapes the fury and the frenzy
of battle, and to what end? “Hatred never ceases by
hatred,” declared the Buddha, “ but only by love”, and
again, “ victory breeds ill-will, for the conquered are
unhappy. In many other parts of the world, war-
clouds hang menacingly near. The air is full of violence
in thought, word and deed.
ម ូលទេត្ុនៃសង្គ្ងាគម
ROOT-CAUSES OF WAR
RBHsmµasm<úT§beRgoneyIgTaMgGs;KñapgEdrfa maK’aEtmYy
Kt;EdlnaM[seRmc)annUvesckþsI ¶b; KWtamry³karlHbg;nUvbJs-
Kl;éns®gÁamman លោភ³ លទ្ធស³ nigលោហ³. bc©úb,nñenH
BiPBelakRtUvEckecjCaEpñkmenaKmviC¢aepSg² CamYynwgGMNac
rbs;BYkeK RkumbkSsm<n½ § EdlbUCakMlaMgkay TaMgkMlaMgcitþcMeBaH
nieTÞas PaBGviC¢man CMnYjxusc,ab;éns®gÁam. BiPBelakminman
snþPi aBeT drabNamnusSnigRbCaCatiTaMgLayminlHbg;ecalnUv
bMNgR)afñaGatµaniym PaBRkeGItRkTmCatisasn_ nigminCRmH
ecalnUvPaBGatµaniymcMeBaHRTBüsm,tiþnigGMNac. menaKmviC¢a
RtUvEckecjdUcteTA³ menaKmviC¢anaMmknUvCemøaH menaKmviC¢aman
TMrg;eRcInRbkar dUcCa neya)ay sasna esdækic© sgÁmkic© nig
karGb;r.M menaKmviC¢aKWCaviC¢aeKcecjBIsc©PaB. vaeFIV[mnusS
sahaveXareXA nigcgritmnusS[Cab;enAkñgú PaBniymRCulnig
GMeBIhigSa.
The Buddha also teaches us that the only way to
achieve peace is by eliminating the root-causes of war-
greed, hatred and ignorance. Today the world is
divided into various ideologies, with their power,
blocs, who devote most of their minds and energies to
the sterile, negative, stupid business of wars. The
world cannot have peace till men and nations
renounce selfish desires, give up racial arrogances and
clean themselves of the egoistical lust for possession
and power. Ideology divides; it brings about conflict.
Ideology takes multifarious form – political, religious,
economical, social and educational. Ideology is an
escape from reality. It brutalizes man and holds him in
bondage to fanaticism and violence.
menaKmviC¢aCemøaHcab;bdisn§ki ñgú citþrbs;mnusS EdlecjEpø

páaCaPaBtantwg nigs®gÁam ehIymenaKmviC¢aTaMgenHRtUvEtkm©at;
ecjBIcitþrbs;mnusS edIm,I[mnusSCatiGaceBjbribUredayKMnit
samKÁIPaBnigsnþPi aB. RBHsmµasm<úT)§ anRTg;Rtas;sEmþgfa {Fm’
TaMgLaymancitþCaFM mancitRþ besIrbMput seRmcmkBIcitþ eTaHl¥kþI
eTaHGaRkk;kþI eRBaHehtuenaHebIbuKÁl)anCRmHnUvcitþecjBIeRKOg
esAhµg esckþIs¶b;nigesckþIsuxsuPmgÁlnwgekItmanBitR)akd}.
It is in men‟s minds that conflicting ideologies are
born, resulting in tension and war and it is from the
minds of men that these conflicts should be eradicated
so that humanity could be filled with thoughts of
harmony and peace. The Buddha declared that the
mind is foremost, the forerunner of all things, good or
bad, that, when the mind is cleansed of evil, peace and
happiness will reign.
វិរបោសដ្ ួង្ច្ិត្ិ
CHANGE OF HEART
bnÞab;mk enHCakatBVkic©rbs;sasna eBalKWsasnaTaMg

Gs;. manEtsasnamYyb:eu NÑaH EdlGacman\T§iBleTAelIcitþ
vib,lasenH KWsasnaEdlminsißitkñúgkarGnuvtþviFbI UCabYgsYgnig
karsURtGFidæan bu:EnþsißtkñúgCIvitbrisuT§nigesckþIs¶b;citþ EdlCa
ehtubNþal[mankarTmøak;sBVavuFéncitþ eBalKWCakardksBVavuF
BitR)akdmYy.
This, then, is the task of religion- all religions. It is
religion alone that can affect the necessary change of
heart – religion which consists not in the performance
of rites and ceremonies and the preaching of sermons,
but in a life of holiness and inner tranquility, resulting
in the disarmament of the mind, which is the only real
disarmament.
សាសនារិត្
TRUE RELIGION
sasnaRtUvEtyksgÁmmnusSTaMgmUl TukdUcCaextþrbs;xøÜn
RbsinebIvaCasasnaBitR)akdenaH ehIyminEmnKitRtwmEtCIvit
rbs;xøÜnbu:eNÑaHeLIy. mnusSl¥CamnusSEdlGnuvtþtamsasna
rbs;xøÜn CamnusSEdldwgfa minGacmanesckþsI uxsuPmgÁlb¤
esckþIs¶b;eLIyenAelIEpndIenH drabNaenAmanPaBRkIRk PaB-
TurkÖi S PaBGyutþiFm’ kareRbIGMNacCiHCan; karerIseGIgCatisasn_
vieyaKkmµxagCatisasn_ GsißrPaBnigGMeBIGsIlFm’sgÁm esckþI
P½yxøac PaBminesµaHRtg; nigesckþIsgS½y. kareKarBcMeBaHxøÜn
ÉgKWmansarsMxan;Nas; eRbobbIdUcCaGaharG‘cÍ wg ehIyk¾Kµan
esckþIeKarBcMeBaHxøÜnÉgeLIy cMeNambuKÁlEdlminman»kas
seRmc)annUvPaBrugerOgénmnusSCatirbs;xøÜn.
Religion, if it is true religion, must take the whole
of man as its province and not merely certain aspects
of his life. The good man, i.e., the man who follows his
religion, knows that there can be no happiness or
peace on earth as long as there is poverty and star-
vation, injustice and oppression, discriminative legis-
lation, racial segregation, social disabilities and ine-
qualities, corroding fear, mutual distrust and suspi-
cion. Self-respect is as necessary to happiness as food,
and there can be no self-respect among those who do
not have opportunity to achieve the full stature of their
manhood.

បញ្ហ
ា រិភរទោក
WORLD PROBLEMS
sBVéf¶enHbBaðaEdlenAcMeBaHmuxmnusSCati ehIynwgKMram
kMEhgRKb;rcnasm<n½ §énmnusSCati KWbBaðaBiPBelak nigminGac
EbgEckfa enAkñúgtMbn;PUmisa®sþenH b¤tbM n;PUmisa®sþenaHeLIy.
dUecñHdMeNaHRsaybBaðaenH k¾RtUvEtRsavRCavravrkkñúgBiPBelak
enHEdr. erOgenHmanCab;Bak;B½n§nwgTsSn³fIµénExSRsLaymnusS
minEmnRtwmEtkñúgRKYsarnigpÞH raCFanIrbs;eyIg PUminigRbeTs
rbs;eyIgbu:eNÑaHeT b:uEnþenAkñúgbribTénBiPBelakTaMgmUl. tRmUv
[mankarGb;rbM urs®sþI Tak;TinkñúgPaBGviC¢manénesckþIesakesA
Catiniym sasn_niym BN’sm,úr nigCMenOsasna bBaØaénkar
yl;dgw BIbevNIvb,Fm’. RbsinebIeyIgBitCaEsVgrksniPþ aBEmn
eyIgRtUvEtlHbg;ktþaCa]bsKÁTaMgLaymandUcCa PaBminGt;Fµt;
PaBRkeGItRkTm nigGakb,kiriyaceg¥ótcg¥l; EdlemIlgaydl;
mnusSCati vb,Fm’ sasna nigmaK’aCIvitEdlepSgBImaK’arbs;eyIg
[Gs;.
The problems that today face mankind and
threaten the very structure of humanity are world-
problems and not isolated in this or that geographical
area. Their solution, therefore, has to be sought it
world terms. This involves new conceptions, on our
part, of human relations, not only in the family and the
home, our city, village and our country, but in the
context of the world. There is the need to educate men
and women in regard to the evil of sorrow, nationa-
lism, racism, colour and creed and of the wisdom of
cultural empathy. Intolerance, arrogance and bigotry
which seek to deprecate and denigrate other peoples,
other cultures, other religion, other ways of life
different from our own – these must be eradicated, if
we are to find peace.
អតីត្កាលកំណាច្
SINISTER PAST
eKeRcInsnñidæanfa sasnamanerOgGtItkald¾GaRkk;RtUvsg
mkvij. CaerOy² ebskkmµrbs;sasnacMeBaHmnusSCatiRtUv)an
dak;cUleTACatRmUvkarénneya)ayviC¢asa®sþ b¤neya)ayCati nig
EpnkarN_d¾kMNacsRmab;karBRgIkGMNac nigkarc,aMgdeNImþ Kña.
kalBIsm½yedIm s®gÁamCatiesÞrI EtTaMgGs; k¾Cas®gÁamsasna
pgEdr. Canic©kalsasna)ankb;xøÜnnwgBiFeI KarBbUCa nigCMenOgab;
RkLaepSg² bBaðaénGgÁkarrdæ nigPaBminecHPan;RcLMKñaénk,Ün
xñatesovePAnigmnusS. dUecñHsasna)andak;xøÜn[TabeFIVCaKMrUnig
Casc©aRbNiFan. mankarsÞak;esÞIrNas;kúñgkareFIV[mankarecj
dMeNIrfIµNamYy edIm,IRbharRbqaMgnwgGMeBIGyutFþi m’ latRtdag
GMeBIGatµaniym eRbIR)as;GMNacrbs;xøÜn júúagM stVsVanigxøa[søab;
CamYyeyIg ehIystVlaCastVsøab;evTnabMput cMeNamstVTaMg
Gs;.
It has been admitted that religion has, in many
respects, a sinister past to redeem. Too frequently, its
mission to mankind has been submitted to exigencies
of provincial or national politics and nefarious
schemes for aggrandizement and conquest. In earlier
ages, most national wars were also religious wars. Too
often, also, religion has buried itself with details of
ritual and dogmas, questions of ministerial organi-
zation and the infallibility of books and persons. It thus
narrowed itself down to priestcraft and sacraments.
There has been great reluctance to make any new
departure, to attack injustice, to expose selfishness, to

use its power to make the ape and the tiger die within
us, and the donkey, who dies hardest of all.
ការបទង្កើត្ចនែកអាណាច្ព្ក
SECULARISATION
mnusSsm½yfµeI nHmansiTi§saksYrfa etIRtUvyksasnamk

eRbIdUcemþcsRmab;eyIgnasm½ykalenH? BYkeK)anecaTfa sas-
na)anbeRmIEteKalbMNgrbs;xøÜnbu:eNÑaH dUecñHTuk[vasøab;cuH.
enHehIyCamUlehtucm,génkarbegIátGaNacRk EdlsasnaRtUv
EtRbQmmuxenARKb;TkI Enøg. edaysarbBaðaTaMgLayEdlekItBI
karbegáItGaNacRk KWCaerOgsamBaØ b¤minsamBaØsRmab;sasna
BiPBelakTaMgGs;eTAehIy dUecñHkñúgTIenHmincaM)ac;RtUvkarRtYtBi-
nitüy:agBiessenaHeT.
Modern man has, therefore, the right to ask what
use has religion for us of this age? They would argue
that religion has served its purpose; let it, therefore,
die. This is the main cause of secularization which
religion everywhere has to face. Since the problems
arising from secularization are more or less common to

all the world religion, there is no need to examine them
specifically here.
eTaHbIya: gNakþI PaBkøahanbMputrbs;BYkeK KWCabBaðaEdl

Tak;TgnwgPaBekµgx©IénBiPBelakenH cMeBaHbuKÁlNaEdlmankar
BiPal;eRcInkñúgcMeNamCMnan;cas; ehIyCacm,gcMeNamemdwknaM
sasnaepSg². karBiPal;TaMgLayenHepþatGarmµNx_ øaMgenACMuvij
GMeBIhigSaTUeTA cMeNamclnayuvv½yy:ageRcIn nigkareRbIR)as;
CatiGaePonnigfñaeM jón edayyuvCnnigyuvnarImancMnYnd¾eRcIn.
ktþaTaMgBIrenHehIyCanimitþsBaØaénCm¶WdF¾ ¶n;F¶r k¾dUcCaCm¶TW aMg-
LayepSgeTotEdlc,as;Caplénehtubc©½yBitenH. vaCaehtu
bc©½yEdleyIgRtUvEtRsavRCavrk[eXIj muneBleyIgGacKitBI
»sfEdlRtUvBüa)alva.
The gravest of them, however, are the problems
connected with the youth of the world about whom
there exist many misgivings among the older
generation and chiefly among the leaders of the
various religions. These misgivings centre mainly
round the violence prevalent among many youth
movements and the use of narcotics and drugs by large
number of young men and women. Both these factors
seem to be symptoms of a deep-rooted disease, which,
like all other diseases, must be the result of certain
causes. It is the causes that we must discover before we
can think of remedies.
ថ្នាក់វរបធម៌
STRATA OF CULTURE
esÞrI EtRKb;RbeTsenAkñúgBiPBelakTMenIb mancMNat;fañ k;én

vb,Fm’EdlKYr[kt;smÁal;cMnYnbIRbkar. TImYyvb,Fm’RbéBNIén
sIlFm’samBaØ GPirkSkñúgTidPæ aBTUeTA EdlGacRtUv)anehAfa
vb,Fm’Fmµta EdlBüayamEfrkSanUvvb,Fm’buraNTaMgLay Edl
eK)ansakl,gkñúgmNÐlBiesaFn_. TIBIrKWsgÁmEdlerobcMtam
Ebbbec©kviTüaTMenIbEdlminsuj BüayamEksRmYlxøÜntamkar
ERbRbYlEdlekItmanCMvu ijxøÜn mYyGenIeø dayPaBrh½srhYn. TIbIKW
GIVEdleKehAfa vb,Fm’cRmuH)anRbtisaæ nenAkñgú citþfIµ edayehAfa
mnusSRbqaMgnwgTmøab;sgÁm sk;rbs;BYkeKEvg² rUbragkaymin
s¥at)at karsaksYrBICMenOnigKuNFm’ CamYynwgTMenarrbs;eKxøaMg
eTAelIt®nþIk®nþak;GarmµN_ cMNgkamKuNminecHsáb;sál; kareRbI-
R)as;CatiGaePonnigfñaeM jón mYyGenøIedaykarERskLÚLaeTAnwg
EbbbTCIvit vileTArkFmµCatiedImvij KWGIVEdleKehAfa esaP½N-
niymeRsIbRsalenaH.
In almost every country in the modern world,
there seem to be three, fairly distinguishable strata of
culture. First there is the traditional culture of simple
virtues, conservative in outlook, which might be called
the culture of normalcy striving to maintain ancient
values which have been tested in the crucible of
experience. The second is the modern technologically
organized society, liberal in outlook, trying to adapt
itself to changes taking place around it, with almost
breath-taking rapidity. The third is what has been
called counter-culture, represented in the popular
mind by so-called hippies, with their long hair,
unkempt appearance, questioning the beliefs and
values, with their penchant for rock-music, uninhibited
sex indulgence in narcotics and drugs with noisy
demonstrations turning to a communal or tribal life-
style, going back to Nature in what they called „sheer
aestheticism‟.
vb,Fm’cRmuHenHCaTUeTARtUvemIlgay nigs¥b;ex<Im edayvb,-

Fm’BrI epSgeTot. eTaHCay:agNakþI k¾enAmanbuKÁlEdl)aneFIkV ar
sikSay:agCitnwgvb,Fm’cRmuH rkSafarUbPaBsm½yfIµenHKWminRtUv
minsICu eRmA esI² ehIyfa Gakb,kiriyaEdlminERbRbYl KWRKan;Et
CaGtßn½yénkarRbqaMgnwgsgÁmekIteLIg EdlBYkeKcat;TukdUcCa
CMrju [eFIGV IVmYy edayesckþImincUlcitþ nigRbeyaCn_pÞal;xøÜn.
This counter-culture group is generally looked
upon with fear and disgust by the other two cultures.
However, there are those, who, having made a close
study of counter-culture, maintain that the popular
image is wrong, shallow and superficial, and that the
unorthodox behaviour is only a means of protest
against established society which they regard as
completely motivated by prejudice and self-interest.
ខេែក្តីត្រាត្ររណី ៃិង្ មុទ្ិតា

TOLERANCE AND SYMPATHY
kñúgBnøWénGIEV dleK)anEcgrYcmkehIy GIVEdlKYrCa\riyabf

rbs;sasna cMeBaHmnusSsm½yTMenIb Edlrs;enARKb;TkI Enøg man
cMnYnFM b¤tcU . edayBiteTA vaKYrEtCaGakb,kiriyal¥ esckþGI t;»n
nigesckþIeTarTn; ehIyCaBiesskaryl;RtUv PaBecHbt;Ebnnig
karecHsRmbsRmYltambriyakassgÁm.
In the light of what has thus been stated, what
should be the attitude of religion to those of the
modern age, who are to be found everywhere, in
numbers large or small. Surely, it should be an
attitude, tolerance and sympathy and above all, of
understanding, flexibility and adaptation.
cUreyIgkMuePøcfa emdwknaMsasnaxøH CaGñkbdivtþxøÜnBYkeK.

Cak;Esþg RBHsmµasm<úT§CaCn]TÞamd¾xøaMgkøabMputkñgú Rbvtþsi a®sþ
mnusS RBHGgÁ)anbdiesFnUvkarsnñidæancMeBaHsasnaNamYykñgú
sm½ykalrbs;RBHGgÁ nig)anpþl;nUvPsþútagtamEbbsasna kar
bgðajpøÚvfIµya: gc,as;las;mYy. RBHGgÁ)anbdiesFminTTYlyk
esckþIesµaHRtg;cMeBaHevTmnþ b¤GMNacénBYkbBVCit. RBHGgÁbdi-
esFnUvCMenOxusEdlfa bBaðamnusSRtUv)anedaHRsaytamviFsI m¶at;
nigmnþKafa. RBHGgÁCasRtUvénRbB½n§vNÑniym EdlCarcnasm<½n§
énsgÁm\NÐaRbkan;yk. RBHGgÁRtUveKesIccMGknigeFIVTukçbukemñj
ehIykarb:unb:gepSg²RtUv)aneKeFIVmkelICIvitrbs;RBHGgÁ.
Let us not forget that some of the leaders of
religion have themselves been revolutionaries. The
Buddha, for instance, was one of the greatest rebels in
human history. He denied the assumptions on which
religion in his day was based and gave religious quest
an entirely new orientation. He refused to accept the
sincerity of the Vedas or the power of the priesthood.
He refuted the illusion that human problems could be
solved with sacred ritual and incantations. He was a
sworn enemy of the caste system on which the whole
structure of Indian Society rested. He was ridiculed
and persecuted and several attempts were made on his
life.
លកខណៈប្ដ្លេំ្ន់
SALIENT CHARACTERISTICS
GMLúgeBl 2500 qñaMénRbvtþisa®sþrbs;xnøÜ BuTs§ asna)an

RbQmmuxnwgkarRbkYtRbECgy:ageCaKC½y. PaBrwgmaMnigesckþI
Gt;FµtC; alkçN³d¾sMxan;. vaminmansßab½nzananuRkmnigKµanCMenO
twgruwgeT. \T§iBlEdlminbNþal[maneRKaHfñak;rbs;BuT§sasna
RtUv)anBRgwgtamry³vb,Fm’ nigTMenomTmøab;Edl)ansabeRBaH
kñúgRbeTsTaMgLay Edl)ansayPaydl;. vaCaRTwsþImYysRmab;
mnusSsm½yfIµ nigman\T§iBldUcCaenAsm½yRBHGgÁFrmanenAEdr.
BuT§sasnamin)ansnüafa Cm¶EW dlmnusSCatirgeRKaHGaceFIV[Fur
Rsal tammeFüa)ayRKwHénsgÁmTaMgmUleT. xN³eBlbdiesF
nUvGMeBI)abEdlmankñúgmnusStaMgBIkMeNIt RBHBuT§sasnabBa¢ak;fa
karrYccakTukçKWCakic©kargarrbs;buKÁlmñak;² EdlGacseRmc)an
tamry³GMeBIsIlFm’ nigkarGb;rcM itþbue: NÑaH. BaküeRbonRbedAenH
RtUv)ansegçbedayRBHBuT§GgÁpaÞ l;dUecñHfa³ {RtUvevorcakarRbRBwwtþi
GMeBIGaRkk; RtUvbMeBjEtGMeBICakusl nigRtUvCRmHcitþ[s¥atcak
eRKOgesAhµgTaMgLay enHCaBaküeRbonRbedAénRBHBuT§TaMg-
Lay}.
During the 2500 years of its history, Buddhism
has successfully faced the challenges that confronted it.
Resilience and tolerance have been among its salient
characteristics. It has no hierarchical institutions and
no rigid dogmas. Its benign influence on humanity is
proved by the cultures and civilizations which have
grown in countries into which it has spread. It has a
message for modern man as potent as in the days of
the Buddha. Buddhism does not promise that the ills
from which humanity suffers can be alleviated in any
fundamental way by some grand, overall organization
of society. While denying any innate sinfulness in man,

it declares that salvation is an individual affair and can
be achieved only by virtuous conduct and mental
culture. Its whole teaching has been summarized by
the Buddha himself as:
“The avoidance of all evil: the accumulation of
the good; the purification of one‟s mind –this is the
message of the Buddhas.”
អាណាៃិគមៃិយម
COLONIALISM
kMLúgeBl 4 b¤ 5 stvtSknøgeTAenH BuT§sasna)anrgeRKaH

edaysarrbbGaNaniKmniym. edaysars®gÁamTaMgxagkñúg TaMg
xageRkA énkarBüayamedayectnarbs;sasnikénsasnadéT eFIV
[BuTs§ asnacuHexSaynigdYlrMlM. RBHsgÇEdlCaGñkrkSanUvBakü
TUnµanenH)aneFIV[BuT§sasnamanCIviteLIgvij nigGñkEdleBjcitþ
KaMRTénBYkGaNaniKmenAkñúgGMNacenaH )aneFIV[Ebk)ak;Kña ehIy
)aneFI[V Føak;cuHexSay CalT§plén\T§Bi lhYsBIkarRKb;RKgrbs;
xøÜn.
During the last four or five centuries, Buddhism
has suffered from colonialism. By external and internal
wars of the deliberate efforts of the followers of the
religions to weaken and destroy it. The Saægha which
has kept the teaching alive and which enjoyed the
patronage of those in power has been disorganized
and weakened as a result of forces beyond its control.
bu:EnþenAeBlmYy TidæPaBenHKWmanBnøWeLIg. samKÁIPaBrbs;

BuT§sasnikRtUv)anceRmIneTAmuxedayGgÁkar mandUcCasmaKm-
BuT§sasnasakl nigmhasnñ)i atsgÇBiPBelak Edl)annaMmk
nUvBuTs§ asnamhayan nigBuT§sasnaefrvaT edIm,IRc)ac;bBa©ÚlnUv
kmµvFi ICaFøgú mYy. mandMeNaHRsayénerOgGnkçrPaB nigPaBRkI-
RkkñúgcMeNamBuTs§ asnikTaMgLay)anTTYleCaKC½y. RBHsgÇ
RtUvEtGb;rMRbLÚkCamYytRmUvkarsgÁmTMenIb. BuTs§ asnaminEmn
CasasnaRBegIykenþIy rwgrUseLIy. BuT§sasnaCasasnaEdl
man\T§iBlbMputelIBPi Belak.
But, the outlook is once more bright. Buddhist
unity has been forged by such organization as the
World Fellowship of Buddhists and the World Saægha
Council which have brought together Mahayana and
Theravada in order to follow a joint program of action.
There is a great deal of illiteracy and poverty among
Buddhist peoples to be overcome. The Saægha must be
educated to meet modern needs. Buddhism has never
been a passive, docile religion. It has been one of the
greatest civilizing forces of the world.
{cMeBaHbuKÁlGñksegátEdlenACMBak;CMBin dUcCaeyIgTaMgGs;
KñaEdrenaH kñúgP½BVvasnaFmµtaénmnusSCati sUm,IEtRsemalénBnøW
k¾sVaKmn_pgEdr. mnusSnwgemIlBnøWEdlkMBugPøWPøibEPøt²edaymin
manviBaØaN bu:EnþminEmnKµanmuTitanigminEmnKµansgÇwmenaHeT.
“For an observer who is implicated, as we all are,
in the common destiny of mankind, even a gleam of
light is welcome. He will watch the light‟s flickering
without illusion, but not without sympathy and mot
without hope.”
cb;edaybribUrN_
KN³kmµkarRtYtBinitü nigEksRmYl
-RBHmhaPikçú esOg vuT§I fñak;GnubNÐit
-RBHmhaPikçú QMu qn fñak;GnubNÐit
-RBHmhaPikçú Gu‘¿ stßa fñak;briBaØabRt
-RBHmhaPikçú mYn viciRt fñak;briBaØabRt
-RBHmhaPikçú RBhµ sMNag fñak;briBaØabRt
-RBHmhaPikçú lag sar:y fñak;briBaØabRt
-elak RBM sIuNa fñak;briBaØabRt
vaykMuBüÚT½r nigrcnaRkbeday
-PikçúbBaØavera su‘y suvNÑ fñak;briBaØabRt
rUbPaBRkb³ Cover art "Universal Flow" by Christopher

Beikmann
Website: http:// www.AncientArtiZen.com
DEDICATION OF MERITS
0
May the merits accruing from this Dhammadàna be
to the well-being and happiness of all donors,
departed ones and all beings.
May donors all gain the merits of this meritorious
deed as much as I do and may they all be happy and
free from enmity.
May I call upon the guardian deva of the earth
to bear witness.
May those who see or hear of these efforts
rejoice in this meritorious deed!
May all beings share in the merits gained culmi-
nating in the attainment of Nibbàna, the cessation of
all sufferings.
May all people around the world live with the light
of Dhamma, the Teachings of the Buddha.
Well Done! Well Done! Well Done!

ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប

Uploaded by

Copyright:

Available Formats

ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

ព្រះពុទ្ធសាសនានិងបញ្ហាសម័យទំនើប

Uploaded by

Copyright:

Available Formats

ព្ពះពុទ្សា

ធ សនា និង បញ្ហ

ដោកបណ្ិឌ ត ជ.ភ. ម៉ាឡាឡាសសសេរ៉ា

ចំនួន ៥០០០ ចាប់

Translated and prepared by

vtþGm<vnaram ¬vtþRkya¦ XMuRkya RsuksnÞúk

GaharUbkrN_dl;smNnisSitExµrTaMgkñúg nigeRkA edIm,ITTYl)an

RBHBuT§sasna)ankMNt;ykTIbMputTukç b¤RBHniBVankñgú rgVg;én

Buddhism and Problems of the Modern Age -1-

RBHBuT§sasnaTTYlsÁal;fa manGtßPi aBéneTv³eRcInRbePT

-2- Buddhism and Problems of the Modern Age

Buddhism and Problems of the Modern Age -3-

Buddhism and Problems of the Modern Age -7-

CaerOy²eKsYrfa etIBaküfa {សទ្ធា} sMedAeTAelIGeIV nA

RBHFm’ RBHsgÇ CaTIBwgEtgEtniyayBaküenH. enAkñgú RBHBuT§-

BuT§dkI ad¾l,IEdlRTg;sEmþgkñúgkalamsURt CaerOy²RtUv

Buddhism and Problems of the Modern Age - 11 -

BaküsmµaTidiæ ¬karyl;eXIjRtUv¦ nigmicäaTidæi ¬karyl;

enAkñgú BuT§vcn³dMbUgbg¥s;rbs;RBHGgÁEdlehAfa karcab;

- 16 - Buddhism and Problems of the Modern Age

Buddhism and Problems of the Modern Age - 17 -

- 18 - Buddhism and Problems of the Modern Age

RBHGgÁ)an[témøx<s;bMput eTAelIesrIPaBénbuKÁl esrIPaB

Epnkaresdækic©RtUv)ansgát;ya: gCak;c,as;fa CatYnaTIrbs;

bnþBGI IVEdl)anniyayrYcmkxagedIm eyIgR)akdCanwgyl;

]tþmKtiBuT§sasnikKWRBHGrhnþ eBalKWPaB\tex©aH CakEnøg

enAeBlNaRBHBuTs§ asnarkeXIjnUvmaK’arbs;xøÜn BuT§sas-

smiTk§ mµepSg²KñaénBiPBelakTMenIbenH KWCakarbegáInnUv

Buddhism and Problems of the Modern Age - 29 -

bBaðaEdlmnusSCatiRbQmmux KWmancMnYneRcInNas;. eyIg

tamBiteKRtUvkarmitþPaB cMeNHdwg esckþIRsLaj; nigvtßú

- 34 - Buddhism and Problems of the Modern Age

Buddhism and Problems of the Modern Age - 35 -

manEtBuTv§ cn³eTEdlfa អតបិ រមសុខ KWCaesckþIs¶b; ehIy

menaKmviC¢aCemøaHcab;bdisn§ki ñgú citþrbs;mnusS EdlecjEpø

bnÞab;mk enHCakatBVkic©rbs;sasna eBalKWsasnaTaMg

Buddhism and Problems of the Modern Age - 43 -

- 46 - Buddhism and Problems of the Modern Age

mnusSsm½yfµeI nHmansiTi§saksYrfa etIRtUvyksasnamk

Buddhism and Problems of the Modern Age - 47 -

eTaHbIya: gNakþI PaBkøahanbMputrbs;BYkeK KWCabBaðaEdl

esÞrI EtRKb;RbeTsenAkñúgBiPBelakTMenIb mancMNat;fañ k;én

vb,Fm’cRmuHenHCaTUeTARtUvemIlgay nigs¥b;ex<Im edayvb,-

ខេែក្តីត្រាត្ររណី ៃិង្ មុទ្ិតា

kñúgBnøWénGIEV dleK)anEcgrYcmkehIy GIVEdlKYrCa\riyabf

cUreyIgkMuePøcfa emdwknaMsasnaxøH CaGñkbdivtþxøÜnBYkeK.

GMLúgeBl 2500 qñaMénRbvtþisa®sþrbs;xnøÜ BuTs§ asna)an

- 54 - Buddhism and Problems of the Modern Age

kMLúgeBl 4 b¤ 5 stvtSknøgeTAenH BuT§sasna)anrgeRKaH

bu:EnþenAeBlmYy TidæPaBenHKWmanBnøWeLIg. samKÁIPaBrbs;

rUbPaBRkb³ Cover art "Universal Flow" by Christopher

Well Done! Well Done! Well Done!

You might also like