कल्याणमित्रता

“कल्याणमित्रता भन्नाले के बुझिन्छ? यहाँ गृहस्थ जुन नगर वा गाउँमा बस्छ, त्यहाँ शीलमा उन्नत भएका गृहस्थ वा गृहस्थपुत्रहरूसँग—युवा वा वृद्ध—समय बिताउँछ। तिनीहरूसँग कुरा गर्छ, छलफल गर्छ। श्रद्धामा पूर्ण भएकाहरूको पूर्ण श्रद्धा [कर्मको सिद्धान्तप्रतिको विश्वास] अनुकरण गर्छ; शीलमा पूर्ण भएकाहरूको पूर्ण शील; उदारतामा पूर्ण भएकाहरूको पूर्ण उदारता; प्रज्ञामा पूर्ण भएकाहरूको पूर्ण प्रज्ञा अनुकरण गर्छ। यसलाई कल्याणमित्रता भनिन्छ।”

"And what is meant by admirable friendship? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment. This is called admirable friendship."

“बाहिरी कारणहरूमध्ये, अझै हृदयको लक्ष्य प्राप्त नगरेको तर बन्धनबाट अनुपम सुरक्षामा पुग्न तत्पर शिक्षार्थी भिक्षुका लागि कल्याणजनसँगको मित्रताजति सहयोग गर्ने अर्को कुनै एक कारण म देख्दिनँ। कल्याणजनसँग मित्रता भएको भिक्षुले अकुशल त्याग्छ र कुशल विकसित गर्छ।”

"With regard to external factors, I don't envision any other single factor like friendship with admirable people as doing so much for a monk in training, who has not attained the heart's goal but remains intent on the unsurpassed safety from bondage. A monk who is a friend with admirable people abandons what is unskillful and develops what is skillful."

“सञ्चित सम्पत्ति रित्तिने यी चार ढोका हुन्: यौनभोगमा उच्छृङ्खल हुनु, मद्यपानमा उच्छृङ्खल हुनु, जुवामा उच्छृङ्खल हुनु र दुष्ट मानिसलाई मित्र, सङ्गी र साथी बनाउनु। जसरी चार आगमनमुख र चार निकास भएको ठूलो जलाशयमा कुनै मानिसले आगमनमुख बन्द गरेर निकास खोलिदेओस्, र आकाशबाट पर्याप्त वर्षा नहोस् भने त्यस जलाशयको पानी घट्ने अपेक्षा हुन्छ, बढ्ने होइन। त्यसैगरी सञ्चित सम्पत्ति रित्तिने यी चार ढोका हुन्: यौनभोगमा उच्छृङ्खल हुनु, मद्यपानमा उच्छृङ्खल हुनु, जुवामा उच्छृङ्खल हुनु र दुष्ट मानिसलाई मित्र, सङ्गी र साथी बनाउनु।”

"These are the four drains on one's store of wealth: being debauched in sex; being debauched in drink; being debauched in gambling; and having evil people as friends, associates, and companions. Just as if there were a great reservoir with four inlets and four drains, and a man were to close the inlets and open the drains, and the sky were not to pour down proper showers, the depletion of that great reservoir could be expected, not its increase. In the same way, these are the four drains on one's store of wealth: being debauched in sex, being debauched in drink, being debauched in gambling, and having evil people as friends, associates, and companions."

“युवा गृहस्थ, यी चारलाई मित्रको भेषमा आएका शत्रु भनेर बुझ्नुपर्छ: मित्रको सम्पत्ति हडप्ने, मुखले मात्र साथ दिने, चापलुसी गर्ने र विनाशतर्फ लैजाने…

"These four, young householder, should be understood as foes in the guise of friends: he who appropriates a friend's possessions, he who renders lip-service, he who flatters, he who brings ruin...

“युवा गृहस्थ, यी चारलाई सुहृद् मित्र भनेर बुझ्नुपर्छ: सहयोग गर्ने, सुखदुःखमा समान रहने, राम्रो सल्लाह दिने र सहानुभूति राख्ने…

"These four, young householder, should be understood as warm-hearted friends: he who is a helpmate, he who is the same in happiness and sorrow, he who gives good counsel, he who sympathises...

“अन्य सम्प्रदायका परिव्राजकहरूले ‘मित्र, सम्बोधिका सहायक धर्महरूको विकासका पूर्वशर्त के हुन्?’ भनेर सोधे भने, उत्तर देऊ: ‘यहाँ भिक्षुका मित्र, सङ्गी र सहकर्मी कल्याणजन हुन्छन्। सम्बोधिका सहायक धर्महरूको विकासको यो पहिलो पूर्वशर्त हो।’”

"If wanderers who are members of other sects should ask you, 'What, friend, are the prerequisites for the development of the wings to self-awakening?' you should answer, 'There is the case where a monk has admirable people as friends, companions, & colleagues. This is the first prerequisite for the development of the wings to self-awakening.'"

त्यहाँ बसिरहेका आयुष्मान् आनन्दले भगवान्लाई भने: “भन्ते, कल्याणमित्रता, कल्याणसङ्गति र कल्याणसहचर्यता आधा ब्रह्मचर्य हो।”

As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."

“आनन्द, त्यसो नभन। त्यसो नभन। कल्याणमित्रता, कल्याणसङ्गति र कल्याणसहचर्यता वास्तवमा सम्पूर्ण ब्रह्मचर्य हो। भिक्षुका मित्र, सङ्गी र सहकर्मी कल्याणजन हुँदा उसले आर्य अष्टाङ्गिक मार्ग विकसित र अभ्यास गर्ने अपेक्षा गर्न सकिन्छ।

"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & colleagues, he can be expected to develop & pursue the noble eightfold path.

“मित्र, सङ्गी र सहकर्मी कल्याणजन भएका भिक्षुले आर्य अष्टाङ्गिक मार्ग कसरी विकसित र अभ्यास गर्छ? यहाँ भिक्षुले विवेकमा आश्रित, विरागमा आश्रित, निरोधमा आश्रित र परित्यागमा परिणत हुने सम्यक् दृष्टि विकसित गर्छ। ऊ विवेकमा आश्रित, विरागमा आश्रित, निरोधमा आश्रित र परित्यागमा परिणत हुने सम्यक् सङ्कल्प… सम्यक् वाणी… सम्यक् कर्मान्त… सम्यक् आजीविका… सम्यक् व्यायाम… सम्यक् स्मृति… सम्यक् समाधि विकसित गर्छ। यसरी मित्र, सङ्गी र सहकर्मी कल्याणजन भएका भिक्षुले आर्य अष्टाङ्गिक मार्ग विकसित र अभ्यास गर्छ।

"And how does a monk who has admirable people as friends, companions, & colleagues, develop & pursue the noble eightfold path? There is the case where a monk develops right view dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops right resolve...right speech...right action...right livelihood...right effort...right mindfulness...right concentration dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk who has admirable people as friends, companions, & colleagues, develops & pursues the noble eightfold path.

“कल्याणमित्रता, कल्याणसङ्गति र कल्याणसहचर्यता वास्तवमा सम्पूर्ण ब्रह्मचर्य हो भन्ने यस तर्कबाट बुझ्न सकिन्छ: मलाई कल्याणमित्रका रूपमा आश्रय लिएर नै जन्मधर्मी प्राणीहरूले जन्मबाट मुक्ति पाएका छन्; जराधर्मी प्राणीहरूले जराबाट मुक्ति पाएका छन्; मरणधर्मी प्राणीहरूले मृत्युबाट मुक्ति पाएका छन्; शोक, विलाप, दुःख, दौर्मनस्य र निराशाधर्मी प्राणीहरूले शोक, विलाप, दुःख, दौर्मनस्य र निराशाबाट मुक्ति पाएका छन्। कल्याणमित्रता, कल्याणसङ्गति र कल्याणसहचर्यता वास्तवमा सम्पूर्ण ब्रह्मचर्य हो भन्ने यस तर्कबाट बुझ्न सकिन्छ।”

"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how having admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."

“मेघिय, भिक्षुका मित्र, सङ्गी र सहकर्मी कल्याणजन हुँदा ऊ शीलवान् हुनेछ, पातिमोक्खअनुसार संयमित भएर बस्नेछ, आचरण र गोचरमा सम्पन्न हुनेछ र सानो दोषमा पनि भय देखेर शिक्षापद ग्रहण गरी अभ्यास गर्नेछ भन्ने अपेक्षा गर्न सकिन्छ।

"Meghiya, when a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

“भिक्षुका मित्र, सङ्गी र सहकर्मी कल्याणजन हुँदा उसले चाहेका बेला सजिलै, कठिनाइबिना, चित्तको मद हटाउने र चित्त खुल्न सहयोग गर्ने वार्ता सुन्न पाउने अपेक्षा गर्न सकिन्छ; अर्थात् अल्पेच्छा, सन्तोष, एकान्त, असंसर्ग, वीर्य उठाउने, शील, समाधि, प्रज्ञा, विमुक्ति तथा विमुक्तिज्ञानदर्शनसम्बन्धी वार्ता।

"When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge and vision of release.

“भिक्षुका मित्र, सङ्गी र सहकर्मी कल्याणजन हुँदा अकुशल गुण त्याग्न र कुशल गुण ग्रहण गर्न उसले वीर्य उठाइराख्ने अपेक्षा गर्न सकिन्छ—दृढ, प्रयत्नमा अडिग र कुशल गुणहरूप्रतिको कर्तव्यबाट नपन्छिने भएर।

"When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will keep his persistence aroused for abandoning unskillful qualities, and for taking on skillful qualities — steadfast, solid in his effort, not shirking his duties with regard to skillful qualities.

“भिक्षुका मित्र, सङ्गी र सहकर्मी कल्याणजन हुँदा ऊ प्रज्ञावान् हुनेछ, उदय र व्यय जान्ने प्रज्ञाले युक्त हुनेछ—आर्य, भेदक र दुःखको सम्यक् अन्ततर्फ लैजाने प्रज्ञाले—भन्ने अपेक्षा गर्न सकिन्छ।”

"When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will be discerning, endowed with discernment of arising and passing away — noble, penetrating, leading to the right ending of stress."

“आनन्द, अरूलाई धर्म सिकाउन सजिलो छैन। सिकाउने व्यक्तिमा पाँच गुण स्थापित भएपछि मात्र अरूलाई धर्म सिकाउनुपर्छ। कुन पाँच?

"It's not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?

“[१] ‘म चरणबद्ध रूपमा बोल्नेछु’ भन्ने विचारले धर्म सिकाउनुपर्छ।

"[1] The Dhamma should be taught with the thought, 'I will speak step-by-step.'

“[२] ‘म [कारण र फलको] क्रम बुझाउँदै बोल्नेछु’ भन्ने विचारले धर्म सिकाउनुपर्छ।

"[2] The Dhamma should be taught with the thought, 'I will speak explaining the sequence [of cause & effect].'

“[३] ‘म करुणाबाट बोल्नेछु’ भन्ने विचारले धर्म सिकाउनुपर्छ।

"[3] The Dhamma should be taught with the thought, 'I will speak out of compassion.'

“[४] ‘म भौतिक लाभ पाउने उद्देश्यले बोल्नेछैनँ’ भन्ने विचारले धर्म सिकाउनुपर्छ।

"[4] The Dhamma should be taught with the thought, 'I will speak not for the purpose of material reward.'

“[५] ‘म आफूलाई वा अरूलाई होच्याएबिना बोल्नेछु’ भन्ने विचारले धर्म सिकाउनुपर्छ।

"[5] The Dhamma should be taught with the thought, 'I will speak without disparaging myself or others.'

“आनन्द, अरूलाई धर्म सिकाउन सजिलो छैन। सिकाउने व्यक्तिमा यी पाँच गुण स्थापित भएपछि मात्र अरूलाई धर्म सिकाउनुपर्छ।”

"It's not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when these five qualities are established within the person teaching."