सम्यक् समाधि

“सम्यक् समाधि के हो? यहाँ भिक्षु कामभोगबाट अलग, अकुशल मानसिक गुणबाट अलग भएर पहिलो झानमा प्रवेश गरी रहन्छ: विवेकबाट उत्पन्न प्रीति र सुख, वितर्क र विचारसहित। वितर्क र विचार शान्त भएपछि ऊ दोस्रो झानमा प्रवेश गरी रहन्छ: समाधिबाट उत्पन्न प्रीति र सुख, वितर्क र विचाररहित चित्तको एकाग्रता—भित्री प्रसन्न विश्वास। प्रीति शान्त हुँदै जाँदा ऊ उपेक्षाशील, स्मृतिमान् र सम्प्रज्ञानी रहन्छ, शरीरबाट सुख अनुभव गर्छ। ऊ तेस्रो झानमा प्रवेश गरी रहन्छ, जसबारे आर्यहरू भन्छन्: ‘उपेक्षाशील र स्मृतिमान् भएर ऊ सुखपूर्वक विहार गर्छ।’ सुख र दुःख त्यागेर—पहिले नै सौमनस्य र दौर्मनस्य हराइसकेझैँ—ऊ चौथो झानमा प्रवेश गरी रहन्छ: न सुख न दुःख, उपेक्षा र स्मृतिको परिशुद्धि। यसलाई सम्यक् समाधि भनिन्छ।”

"And what is right concentration? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called right concentration."

“म भन्छु, आस्रवहरूको अन्त पहिलो झानमा निर्भर हुन्छ… दोस्रो झानमा… तेस्रोमा… चौथोमा… अनन्त आकाशको आयतनमा… अनन्त विज्ञानको आयतनमा… केही पनि नहुनुको आयतनमा। म भन्छु, आस्रवहरूको अन्त न संज्ञा न असंज्ञाको आयतनमा निर्भर हुन्छ।”

"I tell you, the ending of the mental fermentations depends on the first jhana... the second jhana... the third... the fourth... the dimension of the infinitude of space... the dimension of the infinitude of consciousness... the dimension of nothingness. I tell you, the ending of the mental fermentations depends on the dimension of neither perception nor non-perception."

“समाधिको विकास यी चार प्रकारका छन्। कुन चार? समाधिको यस्तो विकास छ जसलाई विकसित र अभ्यास गर्दा यही जीवनमा सुखपूर्वक विहार गर्न सकिन्छ। समाधिको यस्तो विकास छ जसलाई विकसित र अभ्यास गर्दा ज्ञान र दर्शन प्राप्त हुन्छ। समाधिको यस्तो विकास छ जसलाई विकसित र अभ्यास गर्दा स्मृति र सम्प्रज्ञान प्राप्त हुन्छ। समाधिको यस्तो विकास छ जसलाई विकसित र अभ्यास गर्दा आस्रवहरूको अन्त हुन्छ।

"These are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now. There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision. There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

(१) “समाधिको त्यो विकास के हो जसलाई विकसित र अभ्यास गर्दा यही जीवनमा सुखपूर्वक विहार गर्न सकिन्छ? यहाँ भिक्षु कामभोगबाट अलग, अकुशल मानसिक गुणबाट अलग भएर पहिलो झानमा प्रवेश गरी रहन्छ: विवेकबाट उत्पन्न प्रीति र सुख, वितर्क र विचारसहित। वितर्क र विचार शान्त भएपछि ऊ दोस्रो झानमा प्रवेश गरी रहन्छ: समाधिबाट उत्पन्न प्रीति र सुख, वितर्क र विचाररहित चित्तको एकाग्रता—भित्री प्रसन्न विश्वास। प्रीति शान्त हुँदै जाँदा ऊ उपेक्षाशील, स्मृतिमान् र सम्प्रज्ञानी रहन्छ, शरीरबाट सुख अनुभव गर्छ। ऊ तेस्रो झानमा प्रवेश गरी रहन्छ, जसबारे आर्यहरू भन्छन्: ‘उपेक्षाशील र स्मृतिमान् भएर ऊ सुखपूर्वक विहार गर्छ।’ सुख र दुःख त्यागेर—पहिले नै सौमनस्य र दौर्मनस्य हराइसकेझैँ—ऊ चौथो झानमा प्रवेश गरी रहन्छ: न सुख न दुःख, उपेक्षा र स्मृतिको परिशुद्धि। समाधिको यही विकास हो जसले… यही जीवनमा सुखपूर्वक विहार गर्न लगाउँछ।

(1) "And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that... leads to a pleasant abiding in the here & now.

(२) “समाधिको त्यो विकास के हो जसले… ज्ञान र दर्शन प्राप्त गराउँछ? यहाँ भिक्षुले प्रकाशको संज्ञामा ध्यान दिन्छ र [दिनको जुनसुकै बेला] दिनको संज्ञामा मन स्थिर गर्छ। उसका लागि दिन रातजस्तै र रात दिनजस्तै हुन्छ। खुला र अवरुद्ध नभएको चित्तद्वारा ऊ उज्यालो चित्त विकसित गर्छ। समाधिको यही विकास हो जसलाई विकसित र अभ्यास गर्दा ज्ञान र दर्शन प्राप्त हुन्छ।

(2) "And what is the development of concentration that... leads to the attainment of knowledge & vision? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.

(३) “समाधिको त्यो विकास के हो जसले… स्मृति र सम्प्रज्ञान प्राप्त गराउँछ? यहाँ भिक्षुलाई वेदनाहरू उत्पन्न हुँदा थाहा हुन्छ, रहँदा थाहा हुन्छ, शान्त हुँदा थाहा हुन्छ। संज्ञाहरू उत्पन्न हुँदा थाहा हुन्छ, रहँदा थाहा हुन्छ, शान्त हुँदा थाहा हुन्छ। विचारहरू उत्पन्न हुँदा थाहा हुन्छ, रहँदा थाहा हुन्छ, शान्त हुँदा थाहा हुन्छ। समाधिको यही विकास हो जसलाई विकसित र अभ्यास गर्दा स्मृति र सम्प्रज्ञान प्राप्त हुन्छ।

(3) "And what is the development of concentration that... leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.

(४) “समाधिको त्यो विकास के हो जसले… आस्रवहरूको अन्त गराउँछ? यहाँ भिक्षुले पाँच उपादानस्कन्धको उदय र व्ययमा ध्यान केन्द्रित गरेर रहन्छ: ‘रूप यस्तो हो, यसको उत्पत्ति यस्तो हो, यसको नाश यस्तो हो। वेदना यस्तो हो… संज्ञा यस्तो हो… संस्कारहरू यस्ता हुन्… विज्ञान यस्तो हो, यसको उत्पत्ति यस्तो हो, यसको अन्त यस्तो हो।’ समाधिको यही विकास हो जसलाई विकसित र अभ्यास गर्दा आस्रवहरूको अन्त हुन्छ।

(4) "And what is the development of concentration that... leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

“समाधिको विकास यी चार प्रकारका छन्।”

"These are the four developments of concentration."

“भिक्षुहरू, आधार र आवश्यक शर्तहरूसहितको आर्य सम्यक् समाधि के हो? सम्यक् दृष्टि, सम्यक् सङ्कल्प, सम्यक् वाणी, सम्यक् कर्मान्त, सम्यक् आजीविका, सम्यक् व्यायाम र सम्यक् स्मृति—यी सात अङ्गले युक्त चित्तको जुन एकाग्रता छ, त्यसलाई आधार र आवश्यक शर्तहरूसहितको आर्य सम्यक् समाधि भनिन्छ।”

"Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness — is called noble right concentration with its supports & requisite conditions."

“त्यहाँ वृक्षका फेदहरू छन्; त्यहाँ खाली आवासहरू छन्। भिक्षुहरू, झानको अभ्यास गर। प्रमाद नगर। पछि पछुताउन नपरोस्। तिमीहरूलाई हाम्रो उपदेश यही हो।”

"Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."