निर्वाण

“यो शान्त छ, यो उत्कृष्ट छ—सबै संस्कारहरूको उपशम, सबै उपधिहरूको परित्याग, तृष्णाको अन्त; विराग; निरोध; निर्वाण।”

"This is peace, this is exquisite — the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Nibbana."

“त्यो आयतन छ जहाँ न पृथ्वी छ, न जल, न अग्नि, न वायु; न अनन्त आकाशको आयतन, न अनन्त विज्ञानको आयतन, न आकिञ्चन्यायतन, न नैवसंज्ञानासंज्ञायतन; न यो लोक, न परलोक, न सूर्य, न चन्द्रमा। अनि त्यहाँ, म भन्छु, न आगमन छ, न गमन, न अडिरहनु; न च्युति, न उत्पत्ति: प्रतिष्ठानरहित, आधाररहित, आलम्बन [मनको विषय] रहित। यही, ठीक यही, दुःखको अन्त हो।”

"There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support [mental object]. This, just this, is the end of stress."

“भिक्षुहरू, अजन्मा—अभूत—अकृत—असंस्कृत छ। यदि त्यो अजन्मा—अभूत—अकृत—असंस्कृत नहुँदो हो त जन्मेको—अस्तित्वमा आएको—बनाइएको—संस्कृतबाट निस्कने मुक्ति जान्न सकिने थिएन। तर अजन्मा—अभूत—अकृत—असंस्कृत भएकै कारण जन्मेको—अस्तित्वमा आएको—बनाइएको—संस्कृतबाट निस्कने मुक्ति जानिन्छ।”

"There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that emancipation from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, emancipation from the born — become — made — fabricated is discerned."

तब भगवानले नङको टुप्पोमा अलिकति धूलो लिएर भिक्षुहरूलाई भन्नुभयो: “भिक्षुहरू, तिमीहरू के ठान्छौ? कुन बढी छ: मैले नङको टुप्पोमा लिएको अलिकति धूलो, वा विशाल पृथ्वी?”

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, "What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?"

“भन्ते, विशाल पृथ्वी धेरै नै ठूलो छ। भगवानले नङको टुप्पोमा लिनुभएको अलिकति धूलो त नगण्य छ। विशाल पृथ्वीसँग तुलना गर्दा भगवानले नङको टुप्पोमा लिनुभएको यो अलिकति धूलो त्यसको सय भागको एक, हजार भागको एक वा लाख भागको एक अंशसमेत होइन।”

"The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It's not a hundredth, a thousandth, a one hundred-thousandth — this little bit of dust the Blessed One has picked up with the tip of his fingernail — when compared with the great earth."

“त्यसरी नै, भिक्षुहरू, दृष्टिमा सम्पन्न आर्यशिष्य, जसले [स्रोतापत्तिको] साक्षात्कार गरेको छ, उसका लागि पूर्ण रूपमा अन्त र शान्त भएको दुःख र पीडा धेरै नै बढी छ। बढीमा सात जीवन बाँकी रहने उसको अवस्थामा जे बाँकी छ, त्यो नगण्य छ: पहिलेको दुःखराशिसँग तुलना गर्दा त्यो सय भागको एक, हजार भागको एक वा लाख भागको एक अंशसमेत होइन। भिक्षुहरू, धर्मको साक्षात्कारको लाभ यति ठूलो छ। धर्मचक्षु प्राप्त गर्नुको लाभ यति ठूलो छ।”

"In the same way, monks, for a disciple of the noble ones who is consummate in view, an individual who has broken through [to stream-entry], the suffering & stress that is totally ended & extinguished is far greater. That which remains in the state of having at most seven remaining lifetimes is next to nothing: it's not a hundredth, a thousandth, a one hundred-thousandth, when compared with the previous mass of suffering. That's how great the benefit is of breaking through to the Dhamma, monks. That's how great the benefit is of obtaining the Dhamma eye."

[अग्गिवेस्सन वच्छगोत्त:] “तर भो गौतम, यसरी चित्त मुक्त भएको भिक्षु कहाँ फेरि उत्पन्न हुन्छ?”

[Aggivessana Vacchagotta:] "But, Master Gotama, the monk whose mind is thus released: Where does he reappear?"

[बुद्ध:] “‘फेरि उत्पन्न हुन्छ’ भन्ने कुरा, वच्छ, लागू हुँदैन।”

[The Buddha:] "'Reappear,' Vaccha, doesn't apply."

“त्यसो भए, भो गौतम, ऊ फेरि उत्पन्न हुँदैन।”

"In that case, Master Gotama, he does not reappear."

“‘फेरि उत्पन्न हुँदैन’ भन्ने कुरा, वच्छ, लागू हुँदैन।”

"'Does not reappear,' Vaccha, doesn't apply."

“…फेरि उत्पन्न हुन्छ पनि र हुँदैन पनि।”

"...both does & does not reappear."

“…लागू हुँदैन।”

"...doesn't apply."

“…न फेरि उत्पन्न हुन्छ, न उत्पन्न हुँदैन।”

"...neither does nor does not reappear."

“…लागू हुँदैन।”

"...doesn't apply."

“भो गौतम, यो कसरी हो? भिक्षु फेरि उत्पन्न हुन्छ कि… हुँदैन कि… दुवै हुन्छ र हुँदैन कि… न हुन्छ न हुँदैन कि भनी सोध्दा भो गौतम प्रत्येक अवस्थामा ‘…लागू हुँदैन’ भन्नुहुन्छ। भो गौतम, यहाँ म अलमलिएको छु; यहाँ अन्योलमा परेको छु। तपाईंको अघिल्लो संवादबाट आएको अलिकति स्पष्टता पनि अहिले ढाकिएको छ।”

"How is it, Master Gotama, when Master Gotama is asked if the monk reappears... does not reappear... both does & does not reappear... neither does nor does not reappear, he says, '...doesn't apply' in each case. At this point, Master Gotama, I am befuddled; at this point, confused. The modicum of clarity coming to me from your earlier conversation is now obscured."

“वच्छ, तिमी अलमलिनु स्वाभाविक हो। तिमी अन्योलमा पर्नु स्वाभाविक हो। वच्छ, यो धर्म गहिरो छ, देख्न कठिन, साक्षात्कार गर्न कठिन, शान्त, उत्कृष्ट, अनुमानको दायराभन्दा पर, सूक्ष्म, ज्ञानीहरूले अनुभव गर्नुपर्ने छ। अरू दृष्टि, अरू अभ्यास, अरू रुचि, अरू लक्ष्य र अरू शिक्षक भएकाहरूलाई यो जान्न कठिन छ। यस्तो भएकाले अब म तिमीलाई केही प्रश्न गर्छु। तिमीलाई उचित लागेअनुसार उत्तर देऊ। वच्छ, तिमी के ठान्छौ: तिम्रो अगाडि आगो बलिरहेको भए, ‘यो आगो मेरो अगाडि बलिरहेको छ’ भनी तिमीलाई थाहा हुन्थ्यो?”

"Of course you're befuddled, Vaccha. Of course you're confused. Deep, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. For those with other views, other practices, other satisfactions, other aims, other teachers, it is difficult to know. That being the case, I will now put some questions to you. Answer as you see fit. What do you think, Vaccha: If a fire were burning in front of you, would you know that, 'This fire is burning in front of me'?"

“…हो…”

"...yes..."

“वच्छ, मानौँ कसैले तिमीलाई सोध्यो: ‘तिम्रो अगाडि बलिरहेको यो आगो केमा निर्भर भएर बलिरहेको छ?’ यसरी सोध्दा तिमी के उत्तर दिन्थ्यौ?”

"And suppose someone were to ask you, Vaccha, 'This fire burning in front of you, dependent on what is it burning?' Thus asked, how would you reply?"

“…म उत्तर दिन्थेँ: ‘मेरो अगाडि बलिरहेको यो आगो घाँस र दाउरालाई आहार बनाएर, तिनमा निर्भर भएर बलिरहेको छ।’”

"...I would reply, 'This fire burning in front of me is burning dependent on grass & timber as its sustenance.'"

“तिम्रो अगाडि बलिरहेको आगो निभ्यो भने, ‘मेरो अगाडि बलिरहेको यो आगो निभ्यो’ भनी तिमीलाई थाहा हुन्थ्यो?”

"If the fire burning in front of you were to go out, would you know that, 'This fire burning in front of me has gone out'?"

“…हो…”

"...yes..."

“मानौँ कसैले तिमीलाई सोध्यो: ‘तिम्रो अगाडि निभेको यो आगो यहाँबाट कुन दिशातर्फ गयो? पूर्व? पश्चिम? उत्तर? वा दक्षिण?’ यसरी सोध्दा तिमी के उत्तर दिन्थ्यौ?”

"And suppose someone were to ask you, 'This fire that has gone out in front of you, in which direction from here has it gone? East? West? North? Or south?' Thus asked, how would you reply?"

“भो गौतम, त्यो कुरा लागू हुँदैन। घाँस र दाउराको आहारमा निर्भर भएर बलिरहेको आगोले त्यो आहार खपत गरिसकेपछि र अर्को आहार नपाएपछि, पोषण नहुँदा, त्यसलाई केवल ‘निभेको’ (बन्धनमुक्त) भनिन्छ।”

"That doesn't apply, Master Gotama. Any fire burning dependent on a sustenance of grass and timber, being unnourished — from having consumed that sustenance and not being offered any other — is classified simply as 'out' (unbound)."

“त्यसरी नै, वच्छ, तथागतको वर्णन गर्नेले जुनसुकै भौतिक रूपका आधारमा वर्णन गर्थ्यो, त्यसलाई तथागतले त्यागिसक्नुभएको छ, त्यसको जरा नष्ट गरिसक्नुभएको छ, ताडको ठुटोजस्तै बनाइसक्नुभएको छ, बढ्ने अवस्था रहन दिनुभएको छैन, त्यो भविष्यमा फेरि उत्पन्न हुने छैन। वच्छ, रूपद्वारा गरिने वर्गीकरणबाट मुक्त तथागत समुद्रझैँ गहिरो, असीम र थाह पाउन कठिन हुनुहुन्छ। ‘फेरि उत्पन्न हुन्छ’ लागू हुँदैन। ‘फेरि उत्पन्न हुँदैन’ लागू हुँदैन। ‘दुवै हुन्छ र हुँदैन’ लागू हुँदैन। ‘न हुन्छ न हुँदैन’ लागू हुँदैन।

"Even so, Vaccha, any physical form by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of form, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea. 'Reappears' doesn't apply. 'Does not reappear' doesn't apply. 'Both does & does not reappear' doesn't apply. 'Neither reappears nor does not reappear' doesn't apply.

“जुनसुकै वेदना… जुनसुकै संज्ञा… जुनसुकै मानसिक संस्कार…

"Any feeling... Any perception... Any mental fabrication...

“तथागतको वर्णन गर्नेले जुनसुकै विज्ञानका आधारमा वर्णन गर्थ्यो, त्यसलाई तथागतले त्यागिसक्नुभएको छ, त्यसको जरा नष्ट गरिसक्नुभएको छ, ताडको ठुटोजस्तै बनाइसक्नुभएको छ, बढ्ने अवस्था रहन दिनुभएको छैन, त्यो भविष्यमा फेरि उत्पन्न हुने छैन। वच्छ, विज्ञानद्वारा गरिने वर्गीकरणबाट मुक्त तथागत समुद्रझैँ गहिरो, असीम र थाह पाउन कठिन हुनुहुन्छ।”

"Any consciousness by which one describing the Tathagata would describe him: That the Tathagata has abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Freed from the classification of consciousness, Vaccha, the Tathagata is deep, boundless, hard to fathom, like the sea."

“जन्म समाप्त भयो, ब्रह्मचर्य पूरा भयो, गर्नुपर्ने काम गरियो। यस संसारका लागि अब अरू केही बाँकी छैन।”

"Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world."