सम्यक् सङ्कल्प

“सम्यक् सङ्कल्प के हो? नैष्क्रम्यको, द्वेषरहितताको र अहिंसाको सङ्कल्प गर्नु: यसलाई सम्यक् सङ्कल्प भनिन्छ।”

"And what is right resolve? Being resolved on renunciation, on freedom from ill-will, on harmlessness: This is called right resolve."

“मानसिक कर्मद्वारा व्यक्ति तीन प्रकारले कसरी शुद्ध हुन्छ? यहाँ कुनै व्यक्ति लोभी हुँदैन। ‘अरूको सम्पत्ति मेरो भइदिए हुन्थ्यो!’ भनेर अरूको सम्पत्तिको लोभ गर्दैन। ऊ द्वेष राख्दैन र उसको हृदयको सङ्कल्प दूषित हुँदैन। [ऊ सोच्छ:] ‘यी प्राणीहरू वैररहित, उत्पीडनरहित र क्लेशरहित होऊन्; सुखपूर्वक आफ्नो हेरचाह गरून्!’ उसको सम्यक् दृष्टि हुन्छ र वस्तुहरू हेर्ने तरिका विकृत हुँदैन: ‘दिइएको, अर्पण गरिएको र यज्ञमा चढाइएकोको फल हुन्छ। असल र खराब कर्मका फल र परिणाम हुन्छन्। यो लोक र परलोक छन्। आमा र बुबा छन्। स्वतः उत्पन्न हुने प्राणी छन्। सम्यक् आचरण र सम्यक् अभ्यास गरेर यो लोक र परलोकलाई आफैँ प्रत्यक्ष जानेर साक्षात्कार गरी बताउने ब्राह्मण र श्रमण छन्।’ यसरी मानसिक कर्मद्वारा व्यक्ति तीन प्रकारले शुद्ध हुन्छ।”

"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."

“सम्यक् दृष्टि कसरी अगुवा हुन्छ? व्यक्तिले मिथ्या सङ्कल्पलाई मिथ्या सङ्कल्प भनेर र सम्यक् सङ्कल्पलाई सम्यक् सङ्कल्प भनेर बुझ्छ। मिथ्या सङ्कल्प के हो? कामभोगको, द्वेषको र हिंसाको सङ्कल्प गर्नु। यही मिथ्या सङ्कल्प हो…

"And how is right view the forerunner? One discerns wrong resolve as wrong resolve, and right resolve as right resolve. And what is wrong resolve? Being resolved on sensuality, on ill will, on harmfulness. This is wrong resolve...

“व्यक्तिले मिथ्या सङ्कल्प त्याग्न र सम्यक् सङ्कल्पमा प्रविष्ट हुन प्रयत्न गर्छ: यही उसको सम्यक् व्यायाम हो। मिथ्या सङ्कल्प त्याग्न र सम्यक् सङ्कल्पमा प्रविष्ट भएर त्यसमा रहन ऊ स्मृतिमान् रहन्छ: यही उसको सम्यक् स्मृति हो। यसरी यी तीन गुण—सम्यक् दृष्टि, सम्यक् व्यायाम र सम्यक् स्मृति—सम्यक् सङ्कल्पको वरिपरि चल्छन् र घुम्छन्।”

"One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort. One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right resolve."

भगवान्ले भन्नुभयो: “भिक्षुहरू, सम्बोधि प्राप्त गर्नुअघि, अझै बोधि नपाएको बोधिसत्त्व हुँदा मेरो मनमा यो विचार आयो: ‘मैले आफ्ना विचारहरूलाई दुई प्रकारमा छुट्याउँदै राखे कसो होला?’ त्यसैले कामभोगयुक्त विचार, द्वेषयुक्त विचार र हिंसायुक्त विचारलाई एक प्रकार बनाएँ; नैष्क्रम्ययुक्त विचार, अद्वेषयुक्त विचार र अहिंसायुक्त विचारलाई अर्को प्रकार बनाएँ।

The Blessed One said, "Monks, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: 'Why don't I keep dividing my thinking into two sorts?' So I made thinking imbued with sensuality, thinking imbued with ill will, & thinking imbued with harmfulness one sort, and thinking imbued with renunciation, thinking imbued with non-ill will, & thinking imbued with harmlessness another sort.

“यसरी अप्रमत्त, आतापी र दृढसङ्कल्पित भएर रहँदा ममा कामभोगयुक्त विचार उठ्यो। मैले बुझेँ: ‘ममा कामभोगयुक्त विचार उठेको छ; यसले आफूलाई पीडा दिन्छ, अरूलाई पीडा दिन्छ वा दुवैलाई पीडा दिन्छ। यसले प्रज्ञा छेक्छ, क्लेश बढाउँछ र निर्वाणतर्फ लैजाँदैन।’

"And as I remained thus heedful, ardent, & resolute, thinking imbued with sensuality arose in me. I discerned that 'Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to Unbinding.'

“यसले आफूलाई पीडा दिन्छ भन्ने देख्दा त्यो शान्त भयो। यसले अरूलाई पीडा दिन्छ… दुवैलाई पीडा दिन्छ… प्रज्ञा छेक्छ, क्लेश बढाउँछ र निर्वाणतर्फ लैजाँदैन भन्ने देख्दा त्यो शान्त भयो। जबजब कामभोगयुक्त विचार उठ्थ्यो, मैले त्यसलाई त्यागेँ, नष्ट गरेँ, हटाएँ र निर्मूल पारेँ।

"As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with sensuality had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.

“यसरी अप्रमत्त, आतापी र दृढसङ्कल्पित भएर रहँदा ममा द्वेषयुक्त विचार उठ्यो। मैले बुझेँ: ‘ममा द्वेषयुक्त विचार उठेको छ; यसले आफूलाई पीडा दिन्छ, अरूलाई पीडा दिन्छ वा दुवैलाई पीडा दिन्छ। यसले प्रज्ञा छेक्छ, क्लेश बढाउँछ र निर्वाणतर्फ लैजाँदैन।’

"And as I remained thus heedful, ardent, & resolute, thinking imbued with ill will arose in me. I discerned that 'Thinking imbued with ill will has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, & does not lead to Unbinding.'

“यसले आफूलाई पीडा दिन्छ भन्ने देख्दा त्यो शान्त भयो। यसले अरूलाई पीडा दिन्छ… दुवैलाई पीडा दिन्छ… प्रज्ञा छेक्छ, क्लेश बढाउँछ र निर्वाणतर्फ लैजाँदैन भन्ने देख्दा त्यो शान्त भयो। जबजब द्वेषयुक्त विचार उठ्थ्यो, मैले त्यसलाई त्यागेँ, नष्ट गरेँ, हटाएँ र निर्मूल पारेँ।”

"As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others... to the affliction of both... it obstructs discernment, promotes vexation, & does not lead to Unbinding, it subsided. Whenever thinking imbued with ill will had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence."

“जब शरीरबाट कुनै कर्म गर्न चाहन्छौ, त्यसबारे विचार गर: ‘मैले गर्न चाहेको यो शारीरिक कर्मले आफूलाई पीडा देला, अरूलाई पीडा देला वा दुवैलाई पीडा देला? के यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल शारीरिक कर्म हो?’ विचार गर्दा यसले आफूलाई, अरूलाई वा दुवैलाई पीडा दिनेछ, यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल शारीरिक कर्म हुनेछ भनेर जान्यौ भने, त्यस्तो कुनै पनि शारीरिक कर्म तिमीले गर्नु सर्वथा अयोग्य छ। तर विचार गर्दा यसले पीडा दिनेछैन… यो सुखदायी परिणाम र सुखदायी फल भएको कुशल शारीरिक कर्म हुनेछ भनेर जान्यौ भने, त्यस्तो कुनै पनि शारीरिक कर्म तिमीले गर्नु योग्य छ।

"Whenever you want to perform a bodily act, you should reflect on it: 'This bodily act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily act with painful consequences, painful results, then any bodily act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with happy consequences, happy results, then any bodily act of that sort is fit for you to do.

“शारीरिक कर्म गरिरहँदा पनि त्यसबारे विचार गर: ‘मैले गरिरहेको यो शारीरिक कर्मले आफूलाई पीडा दिइरहेको छ, अरूलाई पीडा दिइरहेको छ वा दुवैलाई पीडा दिइरहेको छ? के यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल शारीरिक कर्म हो?’ विचार गर्दा यसले आफूलाई, अरूलाई वा दुवैलाई पीडा दिइरहेको छ… भनेर जान्यौ भने यसलाई छोड। तर विचार गर्दा त्यस्तो छैन… भनेर जान्यौ भने यसलाई जारी राख्न सक्छौ।

"While you are performing a bodily act, you should reflect on it: 'This bodily act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to affliction of others, or both... you should give it up. But if on reflection you know that it is not... you may continue with it.

“शारीरिक कर्म गरिसकेपछि त्यसबारे विचार गर… विचार गर्दा त्यसले आफूलाई, अरूलाई वा दुवैलाई पीडा दियो, त्यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल शारीरिक कर्म थियो भनेर जान्यौ भने, त्यसलाई शास्ता वा ब्रह्मचर्यका जानकार साथीका सामु स्वीकार गर, प्रकट गर, खुलस्त गर। स्वीकार गरिसकेपछि… भविष्यमा संयम अपनाऊ। तर विचार गर्दा त्यसले पीडा दिएन… त्यो सुखदायी परिणाम र सुखदायी फल भएको कुशल शारीरिक कर्म थियो भनेर जान्यौ भने, मन प्रफुल्ल र प्रसन्न राख्दै दिनरात कुशल मानसिक गुणहरूमा अभ्यास गर।

"Having performed a bodily act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities.

…[वाणी र मनका कर्ममा पनि यसैगरी]…

...[similarly for verbal and mental acts]...

“त्यसैले राहुल, तिमीले यसरी अभ्यास गर: ‘बारम्बार विचार गरेर आफ्ना शारीरिक कर्म शुद्ध गर्नेछु। बारम्बार विचार गरेर आफ्ना वाणीका कर्म शुद्ध गर्नेछु। बारम्बार विचार गरेर आफ्ना मानसिक कर्म शुद्ध गर्नेछु।’ तिमीले यसरी अभ्यास गर्नुपर्छ।”

"Therefore, Rahula, you should train yourself: 'I will purify my bodily acts through repeated reflection. I will purify my verbal acts through repeated reflection. I will purify my mental acts through repeated reflection.' That is how you should train yourself."

“भिक्षुहरू, यहाँ कुनै व्यक्ति मैत्रीले भरिएको चित्तले एउटा दिशा व्याप्त गरेर बस्छ; त्यसैगरी दोस्रो, तेस्रो र चौथो दिशा; अनि माथि, तल, वरिपरि र सर्वत्र, सबैप्रति आफूप्रति झैँ मैत्री फैलाउँछ। ऊ प्रशस्त, उदात्त, अपरिमित, वैर र द्वेषरहित मैत्रीयुक्त चित्तले सम्पूर्ण लोक व्याप्त गरेर बस्छ।”

"Here, bhikkhus, a certain person abides with his heart imbued with loving-kindness extending over one quarter, likewise the second quarter, likewise the third quarter, likewise the fourth quarter, and so above, below, around, and everywhere, and to all as to himself; he abides with his heart abundant, exalted, measureless in loving-kindness, without hostility or ill-will, extending over the all-encompassing world."

“धर्मलाई धर्मअनुरूप अभ्यास गर्ने, धर्म बुझ्ने र अर्थ बुझ्ने दुई व्यक्तिमध्ये—एकले आफ्नो र अरूको दुवैको हितका लागि अभ्यास गर्छ, अर्कोले आफ्नो हितका लागि गर्छ तर अरूको हितका लागि गर्दैन—आफ्नो मात्र हितका लागि अभ्यास गर्ने, अरूको हितका लागि नगर्ने व्यक्ति त्यही कारणले आलोचनीय हुन्छ; आफ्नो र अरूको दुवैको हितका लागि अभ्यास गर्ने व्यक्ति त्यही कारणले प्रशंसनीय हुन्छ।”

"Of two people who practice the Dhamma in line with the Dhamma, having a sense of Dhamma, having a sense of meaning — one who practices for both his own benefit and that of others, and one who practices for his own benefit but not that of others — the one who practices for his own benefit but not that of others is to be criticized for that reason, the one who practices for both his own benefit and that of others is, for that reason, to be praised."