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ရခုိင့္ျပည္ထြက္ ေလာင္စာစြမ္းအင္ကုိ ဗမာအစုိးရကတရုတ္ကုိေရာင္းဖုိ႔အေၾကာင္း 
ေဒတစ္ပတ္ကေတာ့ခါ Rene Descartes အိ ပထမ ဖေလာ္ေဆာ္ဖီမွာ တရားထိုင္ျခင္းကို ဖတ္ျဖစ္ပါေရ။ က်ေဏာ္ၾကိဳက္ေတ စာတန္းကေတာ့ခါ I have been aware that I accepted many falsehoods as true in my youth. မိုက္ပါေရ။ ( Descartes ကို ဒတ္စကာေတး လို ့ အသံထြက္ရဖို ့လားမသိပါရာ၊ ) ဒတ္စကာေတး သီ သာမန္ ေတြးေခၚ သွ်င္ျကီးမဟုတ္ပါ။ အေနာက္တိုင္း ဖေလာ္ ေလာကမွာ ဆရာ တစ္ဆူျဖစ္ပါေရလတ္။ ယင္းပိုင္လူက မသိပါ၊ မွားပါေရ လို ့၀ံခံ ပါေထာ။ က်ေဏာ္ရို ့ဇာနားမွာ နခီ ရဖို ့လဲ မသိယာ။
သူ ့စာကို ဆက္ဖတ္ယင္းနန္ ့ Buddha Philosophy ကို ေလ့လာခ်င္စိတ္ေပါက္မိပါေရ။ သိေရလူ ဟိမ့္ေက ေဆြးေႏြးပညာယူခ်င္ပါေရ။ ကိုင္း သူ အိ စာကို ဆက္လို ့ဖတ္ၾကည့္ကတ္ပါေမ။ ကြ်န္ေဏာ္ ၾကိဳက္ေတ အပိုက္တိ ကို ေဆြးေႏြးၾကည့္လားပါေမ။ Descartes says
For several years now, I have been aware that I accepted many falsehoods as true in my youth, that what I built on the foundation of those falsehoods was dubious, and therefore that, once in my life, I would need to tear down everything and begin anew from the foundations if I wanted to establish any firm and lasting knowledge. But the task seemed enormous, and I waited until I was so old that no better time for undertaking it would be likely to follow. I have thus delayed so long that it would be wrong for me to waste in indecision the time left for action. Today, then, having rid myself of worries and having arranged for some peace and quiet, I withdraw alone, free at last earnestly and wholeheartedly to overthorw all my beliefs.
ဆုိေက သူက ၀န္ခံစြာ ငါ့သိသမွ် သံသယ ဟိဖို ့ေကာင္းေရ။ ယင္းတြက္နန္ ့အားလံုးကို ျပန္ျဖိဳခ် ဆန္းစစ္ ရဖို ့လို ့ဆိုပါမလားေယ။ ေဒ တစ္ပိုဒ္ျပီးေက ေနာက္တစ္ပိုဒ္ ကေတာ့ခါ
But, while my senses may deceive me about what is small and far away, there may still be other things taken in by the senses which I cannot possibly doubt - such as that I am here, sitting before the fire, wearing a dressing gown, touching this paper. Indeed, these hands and the rest of my body - on what grounds might I deny that they exist? - unless perhaps I liken myself to madmen whose brains are so rattled by the persistent vapors of melancholy that they are sure they are kings when in fact they are paupers, or that they wear purples robes when in fact they are naked, or that their heads are clay, or that they are gourds, or that they are made of glass. But these people are insane, and I would seem just as crazy if I were to apply what I say about them to myself.
ေဒ တစ္ပိုဒ္ မတိုင္ သူက အာရံုခံ အင္ဂါတိ ကို မယံု ရလို ့ေျပာခေရ။ သို ့ေသာ္ ေဒမွာေတာ့ ခါ တစ္ခ်ိဳ ့စြာတိ ကို ယံုရဖို ့လား မသိလို ့ေျပာပါေရ။ အာရီစတိုတယ္ အိ အေတြးအခၚကို စိန္ေခၚလိုက္ေတ လို ့ပညာရွင္တိ ကသံုးသပ္ပါေရ။ ဇာျဖစ္လို ့ဆိုေက အာရီစတိုတယ္ က အာရံုခံစားမွဳကို ေျခခံျပီးေက သိပ္ပံ ပညာကို အစပ်ိဳးလိုက္ေတလို ့ေျပာပါေရ။
ေနာက္တစ္ပိုဒ္
ွSuppose then that I am dreaming. Suppose, in particular, that my eyes are not open, that my head is not moving, and that I have not put out my hand. Suppose that I do not have hands, or even a body. I must still admit that the things I see in sleep are like painted images, which must have been patterned after real things. Hence, things like eyes, heads, hands, and bodies are not imaginary, but real. For, even when painters try to give bizarre shapes to sirens and satyrs, they are unable to give them completely new natures, but can only jumble together the parts of various animals. Even if they were to come up with something so novel that no one had ever seen anything like it before, something entirely fictitious and unreal, there would at least need to be real colors from which they can compose it. By the same reasoning, while things like eyes, heads, and hands may be imaginary, it must be granted that some simpler or universal things are real - the 'real colors' from which the true and the false images in our thoughts are formed. Among things of this sort seem to be general bodily nature and its extension, the shape of extended things, their quantity (that is, their magnitude and number), the place in which they exist, and the time through which they endure.
ကိုင္း ေယေက ဇာပိုင္ျမင္ပါေလ။ သူေျပာစြာက အိမ္မက္ နန္ ့လက္ေတြ ့ ေကာင္းမကြာ လို ့ေျပာခ်င္ပါေရ။ ဆိုေက အိမ္မက္ နန္ ့လက္ေတြ ့ဇာပိုင္ ခြဲကတ္ဖို ့ေလး။
ဆက္ၾကည့္ကတ္ပါေမ။
Nevertheless, the old belief is imprinted on my mind that there is God who can do anything and by whom I have been made to be as I am. ေအေခါက္ေတာ့ ထာ၀ရဘုရား ကို ပါဆြဲသြင္းပါလတ္ဗ်ာယ္။ သူ ့ကို ကတ္သိုလိတ္ ဘုန္းၾကီးက ဘာသာမဲ့လို ့စြတ္စြဲ ခေရလို ့ေျပာပါေရ။ How do I know that He hasn't brought it about that, while there is in fact no earth, no sky, no extended thing, no shape, no magnitude, and no place, all of these things seem to me to exist, just as they now do? Besides, I think that other peoples sometimes err in what they believe themselves to know perfectly well; mightn't I be deceived when I add two and three, or count the sides of a square, or do even simpler things (if we can even suppose that there is anything simpler)? Maybe God doesn't want to deceive me; after all. He is said to be supremely good. But, if God's being good is incompatible with His having created me so that I am always deceived, it seems just as out of line with his being good that he sometimes permits me to be deceived - as he undeniably does.
ဘုရားသခင္ ေကာင္းပါေရဆိုေက ဇာျဖစ္လို ့ငါ့ကို အလိမ္ခံ နီရေအာင္ ေလာကၾကီးမွာ လြတ္ထားေလ။ ဟုတ္ေတပ ဘုရားသခင္ တစ္ခုခု လုပ္ပီးေလ။
I will suppose, then, not that there is a supremely good God who is the source of all truth, but that there is an evil demon, supremely powerful and cunning, who works as hard as he can to deceive me. I will say that sky, air, earth, color, shape, sound, and other external things are just dreamed illusions which the demon uses to ensnare my judgment. I will regard myself as not having hands, eyes, flesh, blood, and senses - but as having the false belief that I have all these things. I will obstinately concentrate on this meditation and will thus ensure by mental resolution that, if I do not really have the ability to know the truth, I will at least withhold assent from what is false and from what a deceiver may try to put over on me, however powerful and cunning he may be. But this plan requires effort, and laziness brings me back to my ordinary life. I am like a prisoner who happens to enjoy the illusion of freedom in his dreams, begins to suspect that he is asleep, fears being awakened, and deliberately lets the enticing illusions slip by unchallenged. Thus, I slide back into my old beliefs; I am afraid that, if I awaken, I will need to spend the waking life which follows my peaceful rest, not in the light, but in the confusing darkness of the problems I have just raised.
ကိုင္း ေယေက ဇာပိုင္ျမင္ပါေလ။ စိုင္းစားၾကည့္လီပါဖိ။
သူ ့စာကို ဆက္ဖတ္ယင္းနန္ ့ Buddha Philosophy ကို ေလ့လာခ်င္စိတ္ေပါက္မိပါေရ။ သိေရလူ ဟိမ့္ေက ေဆြးေႏြးပညာယူခ်င္ပါေရ။ ကိုင္း သူ အိ စာကို ဆက္လို ့ဖတ္ၾကည့္ကတ္ပါေမ။ ကြ်န္ေဏာ္ ၾကိဳက္ေတ အပိုက္တိ ကို ေဆြးေႏြးၾကည့္လားပါေမ။ Descartes says
For several years now, I have been aware that I accepted many falsehoods as true in my youth, that what I built on the foundation of those falsehoods was dubious, and therefore that, once in my life, I would need to tear down everything and begin anew from the foundations if I wanted to establish any firm and lasting knowledge. But the task seemed enormous, and I waited until I was so old that no better time for undertaking it would be likely to follow. I have thus delayed so long that it would be wrong for me to waste in indecision the time left for action. Today, then, having rid myself of worries and having arranged for some peace and quiet, I withdraw alone, free at last earnestly and wholeheartedly to overthorw all my beliefs.
ဆုိေက သူက ၀န္ခံစြာ ငါ့သိသမွ် သံသယ ဟိဖို ့ေကာင္းေရ။ ယင္းတြက္နန္ ့အားလံုးကို ျပန္ျဖိဳခ် ဆန္းစစ္ ရဖို ့လို ့ဆိုပါမလားေယ။ ေဒ တစ္ပိုဒ္ျပီးေက ေနာက္တစ္ပိုဒ္ ကေတာ့ခါ
But, while my senses may deceive me about what is small and far away, there may still be other things taken in by the senses which I cannot possibly doubt - such as that I am here, sitting before the fire, wearing a dressing gown, touching this paper. Indeed, these hands and the rest of my body - on what grounds might I deny that they exist? - unless perhaps I liken myself to madmen whose brains are so rattled by the persistent vapors of melancholy that they are sure they are kings when in fact they are paupers, or that they wear purples robes when in fact they are naked, or that their heads are clay, or that they are gourds, or that they are made of glass. But these people are insane, and I would seem just as crazy if I were to apply what I say about them to myself.
ေဒ တစ္ပိုဒ္ မတိုင္ သူက အာရံုခံ အင္ဂါတိ ကို မယံု ရလို ့ေျပာခေရ။ သို ့ေသာ္ ေဒမွာေတာ့ ခါ တစ္ခ်ိဳ ့စြာတိ ကို ယံုရဖို ့လား မသိလို ့ေျပာပါေရ။ အာရီစတိုတယ္ အိ အေတြးအခၚကို စိန္ေခၚလိုက္ေတ လို ့ပညာရွင္တိ ကသံုးသပ္ပါေရ။ ဇာျဖစ္လို ့ဆိုေက အာရီစတိုတယ္ က အာရံုခံစားမွဳကို ေျခခံျပီးေက သိပ္ပံ ပညာကို အစပ်ိဳးလိုက္ေတလို ့ေျပာပါေရ။
ေနာက္တစ္ပိုဒ္
ွSuppose then that I am dreaming. Suppose, in particular, that my eyes are not open, that my head is not moving, and that I have not put out my hand. Suppose that I do not have hands, or even a body. I must still admit that the things I see in sleep are like painted images, which must have been patterned after real things. Hence, things like eyes, heads, hands, and bodies are not imaginary, but real. For, even when painters try to give bizarre shapes to sirens and satyrs, they are unable to give them completely new natures, but can only jumble together the parts of various animals. Even if they were to come up with something so novel that no one had ever seen anything like it before, something entirely fictitious and unreal, there would at least need to be real colors from which they can compose it. By the same reasoning, while things like eyes, heads, and hands may be imaginary, it must be granted that some simpler or universal things are real - the 'real colors' from which the true and the false images in our thoughts are formed. Among things of this sort seem to be general bodily nature and its extension, the shape of extended things, their quantity (that is, their magnitude and number), the place in which they exist, and the time through which they endure.
ကိုင္း ေယေက ဇာပိုင္ျမင္ပါေလ။ သူေျပာစြာက အိမ္မက္ နန္ ့လက္ေတြ ့ ေကာင္းမကြာ လို ့ေျပာခ်င္ပါေရ။ ဆိုေက အိမ္မက္ နန္ ့လက္ေတြ ့ဇာပိုင္ ခြဲကတ္ဖို ့ေလး။
ဆက္ၾကည့္ကတ္ပါေမ။
Nevertheless, the old belief is imprinted on my mind that there is God who can do anything and by whom I have been made to be as I am. ေအေခါက္ေတာ့ ထာ၀ရဘုရား ကို ပါဆြဲသြင္းပါလတ္ဗ်ာယ္။ သူ ့ကို ကတ္သိုလိတ္ ဘုန္းၾကီးက ဘာသာမဲ့လို ့စြတ္စြဲ ခေရလို ့ေျပာပါေရ။ How do I know that He hasn't brought it about that, while there is in fact no earth, no sky, no extended thing, no shape, no magnitude, and no place, all of these things seem to me to exist, just as they now do? Besides, I think that other peoples sometimes err in what they believe themselves to know perfectly well; mightn't I be deceived when I add two and three, or count the sides of a square, or do even simpler things (if we can even suppose that there is anything simpler)? Maybe God doesn't want to deceive me; after all. He is said to be supremely good. But, if God's being good is incompatible with His having created me so that I am always deceived, it seems just as out of line with his being good that he sometimes permits me to be deceived - as he undeniably does.
ဘုရားသခင္ ေကာင္းပါေရဆိုေက ဇာျဖစ္လို ့ငါ့ကို အလိမ္ခံ နီရေအာင္ ေလာကၾကီးမွာ လြတ္ထားေလ။ ဟုတ္ေတပ ဘုရားသခင္ တစ္ခုခု လုပ္ပီးေလ။
I will suppose, then, not that there is a supremely good God who is the source of all truth, but that there is an evil demon, supremely powerful and cunning, who works as hard as he can to deceive me. I will say that sky, air, earth, color, shape, sound, and other external things are just dreamed illusions which the demon uses to ensnare my judgment. I will regard myself as not having hands, eyes, flesh, blood, and senses - but as having the false belief that I have all these things. I will obstinately concentrate on this meditation and will thus ensure by mental resolution that, if I do not really have the ability to know the truth, I will at least withhold assent from what is false and from what a deceiver may try to put over on me, however powerful and cunning he may be. But this plan requires effort, and laziness brings me back to my ordinary life. I am like a prisoner who happens to enjoy the illusion of freedom in his dreams, begins to suspect that he is asleep, fears being awakened, and deliberately lets the enticing illusions slip by unchallenged. Thus, I slide back into my old beliefs; I am afraid that, if I awaken, I will need to spend the waking life which follows my peaceful rest, not in the light, but in the confusing darkness of the problems I have just raised.
ကိုင္း ေယေက ဇာပိုင္ျမင္ပါေလ။ စိုင္းစားၾကည့္လီပါဖိ။
