सम्यक् वाणी

“सम्यक् वाणी के हो? झूटबाट, फुट गराउने बोलीबाट, कठोर बोलीबाट र निरर्थक गफबाट विरत रहनु: यसलाई सम्यक् वाणी भनिन्छ।”

"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech."

“भिक्षुहरू, पाँच अङ्गले युक्त वचन सुभाषित हुन्छ, दुर्भाषित हुँदैन। त्यो निर्दोष हुन्छ र जानकारहरूले त्यसमा दोष देख्दैनन्। कुन पाँच?

"Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?

“ठीक समयमा बोलिएको हुन्छ। सत्य बोलिएको हुन्छ। स्नेहपूर्वक बोलिएको हुन्छ। हितकारी रूपमा बोलिएको हुन्छ। मैत्रीचित्तले बोलिएको हुन्छ।”

"It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will."

“म भन्छु, एउटा कुरा उल्लङ्घन गर्ने व्यक्तिले गर्न नसक्ने कुनै पापकर्म छैन। कुन एउटा कुरा? जानाजान झूट बोल्नु।”

"For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie."

“वाणीको कर्मद्वारा व्यक्ति चार प्रकारले कसरी शुद्ध हुन्छ?

"And how is one made pure in four ways by verbal action?

“यहाँ कुनै व्यक्ति झूटो बोली त्यागेर झूटो बोलीबाट विरत रहन्छ। नगरसभा, समूहसभा, नातेदारहरूको भेला, आफ्नो पेसागत सङ्घ वा राजसभामा बोलाइएर साक्षीका रूपमा ‘आऊ सत्पुरुष, आफूले जानेको बताऊ’ भनिँदा, नजानेको भए ‘म जान्दिनँ’ भन्छ; जानेको भए ‘म जान्दछु’ भन्छ। नदेखेको भए ‘मैले देखेको छैन’ भन्छ; देखेको भए ‘मैले देखेको छु’ भन्छ। यसरी आफ्नो निम्ति, अरूको निम्ति वा कुनै पुरस्कारको निम्ति ऊ जानाजान झूट बोल्दैन। झूटो बोली त्यागेर झूटो बोलीबाट विरत रहन्छ। सत्य बोल्छ, सत्यमा टिक्छ, दृढ र विश्वासयोग्य हुन्छ, संसारलाई छल्दैन।

"There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

“फुट गराउने बोली त्यागेर ऊ फुट गराउने बोलीबाट विरत रहन्छ। यहाँ सुनेको कुरा यहाँका मानिसबाट त्यहाँकालाई छुट्याउन त्यहाँ गएर भन्दैन। त्यहाँ सुनेको कुरा त्यहाँका मानिसबाट यहाँकालाई छुट्याउन यहाँ आएर भन्दैन। यसरी छुट्टिएकाहरूलाई मिलाउँछ वा मिलेका मानिसको एकता बलियो पार्छ। ऊ मेलमिलाप मन पराउँछ, मेलमिलापमा रमाउँछ, मेलमिलापमा आनन्द लिन्छ र मेलमिलाप गराउने कुरा बोल्छ।

"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

“कठोर बोली त्यागेर ऊ कठोर बोलीबाट विरत रहन्छ। कानलाई सुखद, स्नेहपूर्ण, हृदय छुने, शिष्ट र धेरै मानिसलाई आकर्षक तथा प्रिय लाग्ने वचन बोल्छ।

"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.

“निरर्थक गफ त्यागेर ऊ निरर्थक गफबाट विरत रहन्छ। उचित समयमा बोल्छ; तथ्य, लक्ष्य, धर्म र विनयअनुरूप कुरा बोल्छ। सम्झेर राख्न योग्य, समयानुकूल, युक्तिसङ्गत, मर्यादित र लक्ष्यसँग सम्बन्धित वचन बोल्छ।

"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

“यसरी वाणीको कर्मद्वारा व्यक्ति चार प्रकारले शुद्ध हुन्छ।”

"This is how one is made pure in four ways by verbal action."

“सम्यक् दृष्टि कसरी अगुवा हुन्छ? व्यक्तिले मिथ्या वाणीलाई मिथ्या वाणी भनेर र सम्यक् वाणीलाई सम्यक् वाणी भनेर बुझ्छ। मिथ्या वाणी के हो? झूट, फुट गराउने कुरा ओसार्नु, कठोर बोली र निरर्थक गफ। यही मिथ्या वाणी हो…

"And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. And what is wrong speech? Lying, divisive tale-bearing, abusive speech, & idle chatter. This is wrong speech...

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

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

[१] “जुन वचन तथागतले अतथ्य, असत्य, अहितकारी [वा लक्ष्यसँग असम्बन्धित], अरूलाई अप्रिय र अमनपर्दो जान्नुहुन्छ, त्यो बोल्नुहुन्न।

[1] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.

[२] “जुन वचन तथागतले तथ्य, सत्य, तर अहितकारी, अरूलाई अप्रिय र अमनपर्दो जान्नुहुन्छ, त्यो बोल्नुहुन्न।

[2] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.

[३] “जुन वचन तथागतले तथ्य, सत्य, हितकारी, तर अरूलाई अप्रिय र अमनपर्दो जान्नुहुन्छ, त्यो बोल्ने उचित समय चिन्नुहुन्छ।

[3] "In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.

[४] “जुन वचन तथागतले अतथ्य, असत्य, अहितकारी, तर अरूलाई प्रिय र मनपर्दो जान्नुहुन्छ, त्यो बोल्नुहुन्न।

[4] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.

[५] “जुन वचन तथागतले तथ्य, सत्य, अहितकारी, तर अरूलाई प्रिय र मनपर्दो जान्नुहुन्छ, त्यो बोल्नुहुन्न।

[5] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.

[६] “जुन वचन तथागतले तथ्य, सत्य, हितकारी र अरूलाई प्रिय तथा मनपर्दो जान्नुहुन्छ, त्यो बोल्ने उचित समय चिन्नुहुन्छ। किन? किनभने तथागतको जीवहरूप्रति अनुकम्पा छ।”

[6] "In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."

[बुद्ध आफ्ना छोरा राहुललाई भन्नुहुन्छ:] “जब वाणीद्वारा कुनै कर्म गर्न चाहन्छौ, त्यसबारे विचार गर: ‘मैले गर्न चाहेको यो वाणीको कर्मले आफूलाई पीडा देला, अरूलाई पीडा देला वा दुवैलाई पीडा देला? के यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल वाणीको कर्म हो?’ विचार गर्दा यसले आफूलाई, अरूलाई वा दुवैलाई पीडा दिनेछ, यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल वाणीको कर्म हुनेछ भनेर जान्यौ भने, त्यस्तो कुनै पनि वाणीको कर्म तिमीले गर्नु सर्वथा अनुचित छ। तर विचार गर्दा यसले पीडा दिनेछैन… यो सुखदायी परिणाम र सुखदायी फल भएको कुशल वाणीको कर्म हुनेछ भनेर जान्यौ भने, त्यस्तो कुनै पनि वाणीको कर्म तिमीले गर्नु उचित छ।

[The Buddha speaks to his son, Rahula:] "Whenever you want to perform a verbal act, you should reflect on it: 'This verbal act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal 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 verbal act with painful consequences, painful results, then any verbal 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 verbal action with happy consequences, happy results, then any verbal act of that sort is fit for you to do.

“वाणीको कर्म गरिरहँदा पनि त्यसबारे विचार गर: ‘मैले गरिरहेको यो वाणीको कर्मले आफूलाई पीडा दिइरहेको छ, अरूलाई पीडा दिइरहेको छ वा दुवैलाई पीडा दिइरहेको छ? के यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल वाणीको 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 verbal act, you should reflect on it: 'This verbal act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

“वाणीको कर्म गरिसकेपछि त्यसबारे विचार गर… विचार गर्दा त्यसले आफूलाई, अरूलाई वा दुवैलाई पीडा दियो, त्यो दुःखदायी परिणाम र दुःखदायी फल भएको अकुशल वाणीको 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 वाणीको कर्म थियो भनेर जान्यौ भने, मन प्रफुल्ल र प्रसन्न राख्दै दिनरात कुशल मानसिक गुणहरूमा अभ्यास गर।”

"Having performed a verbal 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 verbal 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 verbal action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities."

“श्रद्धाले दिइएको भोजनमा जीविका चलाउने केही ब्राह्मण र श्रमणहरू यस्ता तुच्छ विषयको कुरामा आसक्त हुन्छन्—राजा, चोर, राजमन्त्री; सेना, त्रास र युद्ध; खानपान; लुगा, फर्निचर, माला र सुगन्ध; नातेदार; सवारी; गाउँ, नगर, सहर र जनपद; स्त्री र वीर; सडक र कुवाका गफ; मरेका मानिसका कथा; विविध कथा [विगत र भविष्यका दार्शनिक चर्चा], संसार र समुद्रको उत्पत्ति, अनि वस्तुहरू छन् कि छैनन् भन्ने कुरा। तर ऊ यस्ता तुच्छ विषयको कुराबाट विरत रहन्छ। यो पनि उसको शीलकै अंश हो।

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.

“श्रद्धाले दिइएको भोजनमा जीविका चलाउने केही ब्राह्मण र श्रमणहरू यस्ता वादविवादमा आसक्त हुन्छन्—‘तिमीले यो धर्म र विनय बुझ्छौ? यो धर्म र विनय बुझ्ने त म हुँ। तिमीले कसरी बुझ्न सक्छौ? तिमी गलत अभ्यास गर्दैछौ। म सही अभ्यास गर्दैछु। मेरो कुरा सुसङ्गत छ, तिम्रो छैन। पहिले भन्नुपर्ने कुरा तिमीले पछि भन्यौ। पछि भन्नुपर्ने कुरा पहिले भन्यौ। तिमीले यति लामो समय सोचेर निकालेको कुरा खण्डित भयो। तिम्रो सिद्धान्त ढल्यो। तिमी हार्‍यौ। जाऊ, आफ्नो सिद्धान्त जोगाउन खोज; सक्छौ भने यसबाट उम्क!’ तर ऊ यस्ता वादविवादबाट विरत रहन्छ। यो पनि उसको शीलकै अंश हो।”

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue."

“भिक्षुहरू, यसो भन्दै वाक्युद्ध नगर: ‘तिमीले यो धर्म र विनय बुझ्दैनौ, म बुझ्छु’; ‘तिमीले कसरी बुझ्न सक्छौ? तिमी गलत अभ्यासमा फसेका छौ, मेरो अभ्यास सही छ’; ‘पहिले भन्नुपर्ने कुरा पछि भन्यौ र पछि भन्नुपर्ने कुरा पहिले भन्यौ’; ‘मेरो कुरा सुसङ्गत छ, तिम्रो छैन’; ‘तिमीले यति लामो समय सोचेर निकालेको कुरा पूरै उल्टियो’; ‘तिम्रो भनाइ खण्डित भयो’; ‘तिमी बकवास बोल्दैछौ!’; ‘तिमी गलत छौ’; ‘सक्छौ भने यसबाट उम्क!’

"Monks, do not wage wordy warfare, saying: 'You don't understand this Dhamma and discipline, I understand this Dhamma and discipline'; 'How could you understand it? You have fallen into wrong practices: I have the right practice'; 'You have said afterwards what you should have said first, and you have said first what you should have said afterwards'; 'What I say is consistent, what you say isn't'; 'What you have thought out for so long is entirely reversed'; 'Your statement is refuted'; 'You are talking rubbish!'; 'You are in the wrong'; 'Get out of that if you can!'

“यसो किन गर्नु हुँदैन? भिक्षुहरू, यस्तो कुरा लक्ष्यसँग सम्बन्धित छैन, ब्रह्मचर्यको आधारभूत कुरा होइन; यसले निर्वेद, विराग, निरोध, उपशम, अभिज्ञा, सम्बोधि वा निर्वाणतर्फ लैजाँदैन। छलफल गर्दा, भिक्षुहरू, दुःख, दुःखको उत्पत्ति, त्यसको निरोध र त्यसको निरोधतर्फ लैजाने मार्गबारे छलफल गर। किन? किनभने यस्तो कुरा लक्ष्यसँग सम्बन्धित छ… यसले निर्वेद… निर्वाणतर्फ लैजान्छ। तिमीहरूले पूरा गर्नुपर्ने काम यही हो।”

"Why should you not do this? Such talk, monks, is not related to the goal, it is not fundamental to the holy life, does not conduce to disenchantment, dispassion, cessation, tranquillity, higher knowledge, enlightenment or to Nibbana. When you have discussions, monks, you should discuss Suffering, the Arising of Suffering, its Cessation, and the Path that leads to its Cessation. Why is that? Because such talk is related to the goal... it conduces to disenchantment... to Nibbana. This is the task you must accomplish."

“[उचित] कुराकानीका यी दस विषय छन्। कुन दस? अल्पेच्छा, सन्तोष, एकान्त, असंसर्ग, वीर्य उठाउने, शील, समाधि, प्रज्ञा, विमुक्ति तथा विमुक्तिज्ञानदर्शनसम्बन्धी कुरा। कुराकानीका दस विषय यिनै हुन्। यी दस विषयमा बारम्बार कुराकानी गर्‍यौ भने, तिमीहरू यति महान्, यति शक्तिशाली सूर्य र चन्द्रमाभन्दा पनि बढी चम्कनेछौ—अन्य सम्प्रदायका परिव्राजकहरूको त कुरै छोडौँ।”

"There are these ten topics of [proper] conversation. Which ten? 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 & vision of release. These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."

“भिक्षुहरू, अरूलाई सम्झाउन चाहने भिक्षुले पहिले आफूमा पाँच अवस्था जाँचेर र अरू पाँच अवस्था स्थापित गरेर त्यसो गर्नुपर्छ। उसले आफूमा जाँच्नुपर्ने पाँच अवस्था के हुन्?

"O bhikkhus, a bhikkhu who desires to admonish another should do so after investigating five conditions in himself and after establishing five other conditions in himself. What are the five conditions which he should investigate in himself?

[१] “के म निर्दोष र निष्कलङ्क शारीरिक कर्मको शुद्धि अभ्यास गर्ने व्यक्ति हुँ…?

[1] "Am I one who practices purity in bodily action, flawless and untainted...?

[२] “के म निर्दोष र निष्कलङ्क वाणीको शुद्धि अभ्यास गर्ने व्यक्ति हुँ…?

[2] "Am I one who practices purity in speech, flawless and untainted...?

[३] “ब्रह्मचर्यका सहयात्रीहरूप्रति ममा द्वेषरहित मैत्रीचित्त स्थापित छ…?

[3] "Is the heart of goodwill, free from malice, established in me towards fellow-farers in the holy life...?

[४] “के मैले धेरै सुनेको छु, सुनेको मनमा राख्छु, सुनेको सञ्चय गर्छु, कि गर्दिनँ? सुरु, बीच र अन्त तीनैमा कल्याणकारी, पूर्ण परिशुद्ध ब्रह्मचर्यको अर्थ र व्यञ्जनलाई राम्ररी प्रकट गर्ने ती शिक्षाहरू मैले धेरै सुनेको, मनमा राखेको, वाचन गरेको, हृदयमा मनन गरेको र प्रज्ञाले सम्यक् रूपमा भित्रसम्म बुझेको छु…?

[4] "Am I or am I not one who has heard much, who bears in mind what he has heard, who stores up what he has heard? Those teachings which are good alike in their beginning, middle, and ending, proclaiming perfectly the spirit and the letter of the utterly purified holy life — have such teachings been much heard by me, borne in mind, practiced in speech, pondered in the heart and rightly penetrated by insight...?

[५] “के पातिमोक्खहरू [भिक्षु र भिक्षुणीका आचरणनियम] मैले पूर्णतः कण्ठस्थ गरेको, अर्थको गहिरो ज्ञानसहित राम्ररी विश्लेषण गरेको, सुत्त-सुत्त स्पष्ट छुट्याएको र सूक्ष्म विवरणसम्म जानेको छु…?

[5] "Are the Patimokkhas [rules of conduct for monks and nuns] in full thoroughly learned by heart, well-analyzed with thorough knowledge of their meanings, clearly divided sutta by sutta and known in minute detail by me...?

“यी पाँच अवस्था आफूमा जाँच्नुपर्छ।

"These five conditions must be investigated in himself.

“अरू कुन पाँच अवस्था आफूमा स्थापित गर्नुपर्छ?

"And what other five conditions must be established in himself?

[१] “म ठीक समयमा बोल्छु कि बोल्दिनँ?

[1] "Do I speak at the right time, or not?

[२] “म तथ्य बोल्छु कि बोल्दिनँ?

[2] "Do I speak of facts, or not?

[३] “म कोमल रूपमा बोल्छु कि कठोर रूपमा?

[3] "Do I speak gently or harshly?

[४] “म हितकारी वचन बोल्छु कि बोल्दिनँ?

[4] "Do I speak profitable words or not?

[५] “म मैत्रीपूर्ण हृदयले बोल्छु कि भित्र द्वेष राखेर?

[5] "Do I speak with a kindly heart, or inwardly malicious?

“भिक्षुहरू, अरूलाई सम्झाउन चाहने भिक्षुले यी पाँच अवस्था आफूमा जाँच्नुपर्छ र पछिल्ला पाँच अवस्था आफूमा स्थापित गर्नुपर्छ।”

"O bhikkhus, these five conditions are to be investigated in himself and the latter five established in himself by a bhikkhu who desires to admonish another."