झान — ध्यानसमाधि

“यहाँ भिक्षु कामभोगबाट अलग, अकुशल गुणबाट अलग भएर पहिलो झानमा प्रवेश गरी रहन्छ: विवेकबाट उत्पन्न प्रीति र सुख, वितर्क र विचारसहित। ऊ यही शरीरलाई विवेकबाट उत्पन्न प्रीति र सुखले व्याप्त गर्छ, भिजाउँछ, ओतप्रोत पार्छ र भर्छ। उसको पूरै शरीरको कुनै भाग पनि विवेकबाट उत्पन्न प्रीति र सुखले नछोएको हुँदैन।

"There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“जसरी निपुण स्नानसेवक वा उसको शिष्यले पित्तलको भाँडामा स्नानचूर्ण खन्याएर बारम्बार पानी छर्कँदै मुछ्छ, अनि स्नानचूर्णको डल्लो भिजेको, चिस्यानले भरिएको, भित्रबाहिर पानीले व्याप्त भएको भए पनि त्यसबाट पानी चुहिँदैन; त्यसैगरी भिक्षुले यही शरीरलाई विवेकबाट उत्पन्न प्रीति र सुखले व्याप्त गर्छ, ओतप्रोत पार्छ र भर्छ। उसको पूरै शरीरको कुनै भाग पनि विवेकबाट उत्पन्न प्रीति र सुखले नछोएको हुँदैन…

"Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates, suffuses and fills this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal...

“फेरि, वितर्क र विचार शान्त भएपछि ऊ दोस्रो झानमा प्रवेश गरी रहन्छ: समाधिबाट उत्पन्न प्रीति र सुख, वितर्क र विचाररहित चित्तको एकाग्रता—भित्री प्रसन्न विश्वास। ऊ यही शरीरलाई समाधिबाट उत्पन्न प्रीति र सुखले व्याप्त गर्छ, भिजाउँछ, ओतप्रोत पार्छ र भर्छ। उसको पूरै शरीरको कुनै भाग पनि समाधिबाट उत्पन्न प्रीति र सुखले नछोएको हुँदैन।

"Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.

“जसरी कुनै तालको भित्रैबाट मूलको पानी निस्किरहेको होस्, पूर्व, पश्चिम, उत्तर वा दक्षिणबाट पानी नआउने होस् र आकाशबाट समयसमयमा प्रशस्त वर्षा भइरहोस्; तालको भित्रैबाट उठ्ने शीतल मूलले पूरै ताललाई शीतल पानीले व्याप्त गरोस्, भिजाओस्, ओतप्रोत पारोस् र भरोस्, तालको कुनै भाग शीतल पानीले नछोएको नरहोस्। त्यसैगरी भिक्षुले यही शरीरलाई समाधिबाट उत्पन्न प्रीति र सुखले व्याप्त गर्छ, भिजाउँछ, ओतप्रोत पार्छ र भर्छ। उसको पूरै शरीरको कुनै भाग पनि समाधिबाट उत्पन्न प्रीति र सुखले नछोएको हुँदैन…

"Just like a lake with spring-water welling up from within, having no inflow from east, west, north, or south, and with the skies periodically supplying abundant showers, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure...

“फेरि, 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।’ ऊ यही शरीरलाई प्रीतिरहित सुखले व्याप्त गर्छ, भिजाउँछ, ओतप्रोत पार्छ र भर्छ; उसको पूरै शरीरको कुनै भाग पनि प्रीतिरहित सुखले नछोएको हुँदैन।

"And furthermore, 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.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture, so that there is nothing of his entire body unpervaded with pleasure divested of rapture.

“जसरी नीलो, सेतो वा रातो कमलको पोखरीमा केही नीलो, सेतो वा रातो कमल पानीमै जन्मेर, पानीमै बढेर, पानीबाट बाहिर ननिस्की पानीमै डुबेर फस्टाउँछन्; ती जरादेखि टुप्पोसम्म शीतल पानीले व्याप्त, भिजेका, ओतप्रोत र भरिएका हुन्छन्, तिनको कुनै भाग पनि शीतल पानीले नछोएको हुँदैन। त्यसैगरी भिक्षुले यही शरीरलाई प्रीतिरहित सुखले व्याप्त गर्छ, भिजाउँछ, ओतप्रोत पार्छ र भर्छ। उसको पूरै शरीरको कुनै भाग पनि प्रीतिरहित सुखले नछोएको हुँदैन…

"Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, the monk permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture...

“फेरि, सुख र दुःख त्यागेर—पहिले नै सौमनस्य र दौर्मनस्य हराइसकेझैँ—ऊ चौथो झानमा प्रवेश गरी रहन्छ: न सुख न दुःख, उपेक्षा र स्मृतिको परिशुद्धि। ऊ शुद्ध, उज्यालो चित्तले शरीरलाई व्याप्त गरेर बस्छ; उसको पूरै शरीरको कुनै भाग पनि शुद्ध, उज्यालो चित्तले नछोएको हुँदैन।

"And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.

“जसरी कुनै मानिस टाउकोदेखि खुट्टासम्म सेतो कपडाले बेरिएर बसेको होस् र उसको शरीरको कुनै भाग सेतो कपडाले नढाकिएको नहोस्; त्यसैगरी भिक्षु शुद्ध, उज्यालो चित्तले शरीरलाई व्याप्त गरेर बस्छ। उसको पूरै शरीरको कुनै भाग पनि शुद्ध, उज्यालो चित्तले नछोएको हुँदैन।”

"Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness."

“चार गुणले युक्त व्यक्तिलाई म महाप्रज्ञावान्, महापुरुष भन्छु। कुन चार?

"I declare a person endowed with four qualities to be one of great discernment, a great man. Which four?

“ब्राह्मण, यहाँ ऊ धेरै मानिसको हित र सुखका लागि अभ्यास गर्छ र धेरै मानिसलाई आर्य पद्धतिमा, अर्थात् कल्याणकारी कुराको सम्यक्त्वमा, कुशल कुराको सम्यक्त्वमा स्थापित गरेको हुन्छ।

"There is the case, brahman, where he practices for the welfare & happiness of many people and has established many people in the noble method, i.e., the rightness of what is admirable, the rightness of what is skillful.

“ऊ जुन विचार सोच्न चाहन्छ, त्यही सोच्छ; जुन विचार सोच्न चाहँदैन, त्यो सोच्दैन। जुन सङ्कल्प गर्न चाहन्छ, त्यही गर्छ; जुन सङ्कल्प गर्न चाहँदैन, त्यो गर्दैन। विचारका मार्गहरूसम्बन्धमा उसले चित्तमाथि वश प्राप्त गरेको हुन्छ।

"He thinks any thought he wants to think, and doesn't think any thought he doesn't want to think. He wills any resolve he wants to will, and doesn't will any resolve he doesn't want to will. He has attained mastery of the mind with regard to the pathways of thought.

“ऊ जब चाहन्छ, कष्ट र कठिनाइबिना, चार झान प्राप्त गर्छ—उन्नत मानसिक अवस्थाहरू, यही जीवनमा सुखपूर्वक विहार गर्ने अवस्थाहरू।

"He attains — whenever he wants, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.

“आस्रवहरूको अन्त भएपछि, ऊ आस्रवरहित चित्तविमुक्ति र प्रज्ञाविमुक्तिलाई यही जीवनमा आफैँ प्रत्यक्ष जानेर, साक्षात्कार गरेर त्यसमा रहन्छ।

"With the ending of mental fermentations — he remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now.

“…यी चार गुणले युक्त व्यक्तिलाई म महाप्रज्ञावान्, महापुरुष भन्छु।”

"...I declare a person endowed with these four qualities to be one of great discernment, a great man."