सम्यक् व्यायाम

“भिक्षुहरू, सम्यक् व्यायाम के हो?

"And what, monks, is right effort?

[i] “यहाँ भिक्षुले अझै उत्पन्न नभएका पापपूर्ण, अकुशल गुण उत्पन्न नहोऊन् भनेर इच्छा जगाउँछ, प्रयत्न गर्छ, वीर्य उठाउँछ, मनलाई थाम्छ र लगाउँछ।

[i] "There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

[ii] “उत्पन्न भइसकेका पापपूर्ण, अकुशल गुण त्याग्न ऊ इच्छा जगाउँछ, प्रयत्न गर्छ, वीर्य उठाउँछ, मनलाई थाम्छ र लगाउँछ।

[ii] "He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.

[iii] “अझै उत्पन्न नभएका कुशल गुण उत्पन्न गराउन ऊ इच्छा जगाउँछ, प्रयत्न गर्छ, वीर्य उठाउँछ, मनलाई थाम्छ र लगाउँछ।

[iii] "He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

[iv] “उत्पन्न भइसकेका कुशल गुण कायम राख्न, तिनलाई हराउन नदिन, बढाउन, परिपूर्ण बनाउन, विकसित गर्न र पूर्णतामा पुर्‍याउन ऊ इच्छा जगाउँछ, प्रयत्न गर्छ, वीर्य उठाउँछ, मनलाई थाम्छ र लगाउँछ। भिक्षुहरू, यसलाई सम्यक् व्यायाम भनिन्छ।”

[iv] "He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This, monks, is called right effort."

“भिक्षुहरू, अकुशल त्याग। अकुशल त्याग्न सम्भव छ। अकुशल त्याग्न सम्भव नभएको भए मैले तिमीहरूलाई ‘अकुशल त्याग’ भन्ने थिइनँ। तर अकुशल त्याग्न सम्भव भएकाले म तिमीहरूलाई ‘अकुशल त्याग’ भन्छु। यसरी अकुशल त्याग्दा अहित र दुःख हुन्थ्यो भने मैले तिमीहरूलाई ‘अकुशल त्याग’ भन्ने थिइनँ। तर यसरी अकुशल त्याग्दा हित र सुख हुन्छ, त्यसैले म तिमीहरूलाई ‘अकुशल त्याग’ भन्छु।

"Abandon what is unskillful, monks. It is possible to abandon what is unskillful. If it were not possible to abandon what is unskillful, I would not say to you, 'Abandon what is unskillful.' But because it is possible to abandon what is unskillful, I say to you, 'Abandon what is unskillful.' If this abandoning of what is unskillful were conducive to harm and pain, I would not say to you, 'Abandon what is unskillful.' But because this abandoning of what is unskillful is conducive to benefit and pleasure, I say to you, 'Abandon what is unskillful.'

“भिक्षुहरू, कुशल विकसित गर। कुशल विकसित गर्न सम्भव छ। कुशल विकसित गर्न सम्भव नभएको भए मैले तिमीहरूलाई ‘कुशल विकसित गर’ भन्ने थिइनँ। तर कुशल विकसित गर्न सम्भव भएकाले म तिमीहरूलाई ‘कुशल विकसित गर’ भन्छु। यसरी कुशल विकसित गर्दा अहित र दुःख हुन्थ्यो भने मैले तिमीहरूलाई ‘कुशल विकसित गर’ भन्ने थिइनँ। तर यसरी कुशल विकसित गर्दा हित र सुख हुन्छ, त्यसैले म तिमीहरूलाई ‘कुशल विकसित गर’ भन्छु।”

"Develop what is skillful, monks. It is possible to develop what is skillful. If it were not possible to develop what is skillful, I would not say to you, 'Develop what is skillful.' But because it is possible to develop what is skillful, I say to you, 'Develop what is skillful.' If this development of what is skillful were conducive to harm and pain, I would not say to you, 'Develop what is skillful.' But because this development of what is skillful is conducive to benefit and pleasure, I say to you, 'Develop what is skillful.'"

“व्यक्तिले मिथ्या दृष्टि त्याग्न र सम्यक् दृष्टिमा प्रविष्ट हुन प्रयत्न गर्छ: यही उसको सम्यक् व्यायाम हो…

"One tries to abandon wrong view & to enter into right view: This is one's right effort...

“व्यक्तिले मिथ्या सङ्कल्प त्याग्न र सम्यक् सङ्कल्पमा प्रविष्ट हुन प्रयत्न गर्छ: यही उसको सम्यक् व्यायाम हो…

"One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort...

“व्यक्तिले मिथ्या वाणी त्याग्न र सम्यक् वाणीमा प्रविष्ट हुन प्रयत्न गर्छ: यही उसको सम्यक् व्यायाम हो…

"One tries to abandon wrong speech & to enter into right speech: This is one's right effort...

“व्यक्तिले मिथ्या कर्मान्त त्याग्न र सम्यक् कर्मान्तमा प्रविष्ट हुन प्रयत्न गर्छ: यही उसको सम्यक् व्यायाम हो…

"One tries to abandon wrong action & to enter into right action: This is one's right effort...

“व्यक्तिले मिथ्या आजीविका त्याग्न र सम्यक् आजीविकामा प्रविष्ट हुन प्रयत्न गर्छ: यही उसको सम्यक् व्यायाम हो।”

"One tries to abandon wrong livelihood & to enter into right livelihood: This is one's right effort."

आयुष्मान् सोण एकान्तमा ध्यान गरिरहेका बेला [पैतालाको छाला चिरिएर रगत निस्कनेसम्म चङ्क्रमण ध्यान गरिसकेपछि] उनको मनमा यो विचार उठ्यो: “भगवान्का वीर्यवान् शिष्यहरूमध्ये म पनि एक हुँ, तर उपादानरहित भएर मेरो चित्त आस्रवबाट मुक्त भएको छैन। मेरो परिवारसँग पर्याप्त सम्पत्ति छ; सम्पत्ति उपभोग गर्दै पुण्य गर्न सकिन्छ। मैले शिक्षा त्यागेर तल्लो गृहस्थजीवनमा फर्की, सम्पत्ति उपभोग गर्दै पुण्य गरे कसो होला?”

As Ven Sona was meditating in seclusion [after doing walking meditation until the skin of his soles was split & bleeding], this train of thought arose in his awareness: "Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?"

भगवान्ले आफ्नो चित्तले आयुष्मान् सोणको मनको विचार थाहा पाउनासाथ—बलवान् मानिसले खुम्च्याएको हात तन्काएझैँ वा तन्काएको हात खुम्च्याएझैँ—गृध्रकूट पर्वतबाट अन्तर्धान भएर शीतवनमा सोणको सामु प्रकट हुनुभयो र तयार आसनमा बस्नुभयो। आयुष्मान् सोण भगवान्लाई वन्दना गरेर एकातिर बसे। उनी बसेपछि भगवान्ले भन्नुभयो: “सोण, अहिले एकान्तमा ध्यान गरिरहँदा तिम्रो मनमा यो विचार उठेको होइन: ‘भगवान्का वीर्यवान् शिष्यहरूमध्ये म पनि एक हुँ, तर मेरो चित्त आस्रवबाट मुक्त भएको छैन… मैले शिक्षा त्यागेर तल्लो गृहस्थजीवनमा फर्की, सम्पत्ति उपभोग गर्दै पुण्य गरे कसो होला?’”

Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness — as a strong man might stretch out his bent arm or bend his outstretched arm — disappeared from Vulture Peak Mountain, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat. Ven. Sona, after bowing down to the Blessed One, sat to one side. As he was sitting there, the Blessed One said to him, "Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness: 'Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents... What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?'"

“हो, भन्ते।”

"Yes, lord."

“सोण, तिमीलाई के लाग्छ? पहिले गृहस्थ हुँदा तिमी वीणा बजाउन निपुण थियौ?”

"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"

“हो, भन्ते।”

"Yes, lord."

“तिमीलाई के लाग्छ? वीणाका तार अति कसिएका बेला तिम्रो वीणा सुरमा मिलेको र बजाउन योग्य हुन्थ्यो?”

"And what do you think: when the strings of your vina were too taut, was your vina in tune & playable?"

“होइन, भन्ते।”

"No, lord."

“तिमीलाई के लाग्छ? वीणाका तार अति खुकुला भएका बेला तिम्रो वीणा सुरमा मिलेको र बजाउन योग्य हुन्थ्यो?”

"And what do you think: when the strings of your vina were too loose, was your vina in tune & playable?"

“होइन, भन्ते।”

"No, lord."

“तिमीलाई के लाग्छ? वीणाका तार न अति कसिएका न अति खुकुला, बरु ठीक सुरमा मिलाइएका [शाब्दिक अर्थ: ‘स्थापित’] हुँदा तिम्रो वीणा सुरमा मिलेको र बजाउन योग्य हुन्थ्यो?”

"And what do you think: when the strings of your vina were neither too taut nor too loose, but tuned (lit: 'established') to be right on pitch, was your vina in tune & playable?"

“हो, भन्ते।”

"Yes, lord."

“त्यसैगरी सोण, अत्यधिक तानिएको वीर्यले चञ्चलता ल्याउँछ र अति शिथिल वीर्यले आलस्य ल्याउँछ। त्यसैले आफ्नो वीर्यको ठीक सन्तुलन निर्धारण गर; [पाँच] इन्द्रियको सन्तुलनलाई [त्यसअनुसार] मिलाऊ [‘भित्रसम्म बुझ’, ‘खोजेर पत्ता लगाऊ’], र त्यसैमा आफ्नो ध्यानको विषय समात।”

"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune ('penetrate,' 'ferret out') the pitch of the [five] faculties [to that], and there pick up your theme."

“हुन्छ, भन्ते,” आयुष्मान् सोणले भगवान्लाई उत्तर दिए। त्यसपछि आयुष्मान् सोणलाई यो उपदेश दिएर भगवान्—बलवान् मानिसले खुम्च्याएको हात तन्काएझैँ वा तन्काएको हात खुम्च्याएझैँ—शीतवनबाट अन्तर्धान भएर गृध्रकूट पर्वतमा प्रकट हुनुभयो।

"Yes, lord," Ven. Sona answered the Blessed One. Then, having given this exhortation to Ven. Sona, the Blessed One — as a strong man might stretch out his bent arm or bend his outstretched arm — disappeared from the Cool Wood and appeared on Vulture Peak Mountain.

त्यसपछि आयुष्मान् सोणले आफ्नो वीर्यको ठीक सन्तुलन निर्धारण गरे, [पाँच] इन्द्रियको सन्तुलन [त्यसअनुसार] मिलाए र त्यसैमा आफ्नो ध्यानको विषय समाते। एक्लै, एकान्तमा, अप्रमत्त, आतापी र दृढसङ्कल्पित भएर बस्दा, जुन सर्वोच्च ब्रह्मचर्यलक्ष्यका लागि कुलपुत्रहरू सम्यक् रूपमा घरबाट अनगारिक जीवनमा प्रव्रजित हुन्छन्, त्यसलाई उनले धेरै समय नलगाई यही जीवनमा आफैँ जानेर साक्षात्कार गरे र त्यसमा स्थित भए। उनले जाने: “जन्म समाप्त भयो, ब्रह्मचर्य पूरा भयो, गर्नुपर्ने काम गरियो। यस लोकका लागि अब गर्नुपर्ने अरू केही छैन।” यसरी आयुष्मान् सोण पनि अर्हन्तहरूमध्ये एक भए।

So after that, Ven. Sona determined the right pitch for his persistence, attuned the pitch of the [five] faculties [to that], and there picked up his theme. Dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Sona became another one of the arahants.