Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation

    संयुत्त निकाय २२।८८

    Saṁyutta Nikāya 22.88

    The Related Suttas Collection 22.88

    ९। थेरवग्ग

    9. Theravagga

    9. Senior Bhikkhus

    अस्सजिसुत्त

    Assajisutta

    With Assaji

    एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे। तेन खो पन समयेन आयस्मा अस्सजि कस्सपकारामे विहरति आबाधिको दुक्खितो बाळ्हगिलानो। अथ खो आयस्मा अस्सजि उपट्ठाके आमन्तेसि:

    Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā assaji upaṭṭhāke āmantesi:

    At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. Then he addressed his carers:

    “एथ तुम्हे, आवुसो, येन भगवा तेनुपसङ्कमथ; उपसङ्कमित्वा मम वचनेन भगवतो पादे सिरसा वन्दथ: ‘अस्सजि, भन्ते, भिक्खु आबाधिको दुक्खितो बाळ्हगिलानो। सो भगवतो पादे सिरसा वन्दतीऽति। एवञ्च वदेथ: ‘साधु किर, भन्ते, भगवा येन अस्सजि भिक्खु तेनुपसङ्कमतु अनुकम्पं उपादायाऽ”ति।

    “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha: ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha: ‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā’”ti.

    “Please, friends, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘Sir, the bhikkhu Assaji is sick, suffering, gravely ill. He bows with his head to your feet.’ And then say: ‘Sir, please go to the bhikkhu Assaji out of compassion.’”

    “एवमावुसो”ति खो ते भिक्खू आयस्मतो अस्सजिस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “अस्सजि, भन्ते, भिक्खु आबाधिको …पे… साधु किर, भन्ते, भगवा येन अस्सजि भिक्खु तेनुपसङ्कमतु अनुकम्पं उपादाया”ति। अधिवासेसि भगवा तुण्हीभावेन।

    “Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “assaji, bhante, bhikkhu ābādhiko …pe… sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

    “Yes, friend,” those monks replied. They did as he asked. The Buddha consented with silence.

    अथ खो भगवा सायन्हसमयं पटिसल्लाना वुट्ठितो येनायस्मा अस्सजि तेनुपसङ्कमि। अद्दसा खो आयस्मा अस्सजि भगवन्तं दूरतोव आगच्छन्तं। दिस्वान मञ्चके समधोसि।

    Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami. Addasā kho āyasmā assaji bhagavantaṁ dūratova āgacchantaṁ. Disvāna mañcake samadhosi.

    Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji. Venerable Assaji saw the Buddha coming off in the distance, and tried to rise on his cot.

    अथ खो भगवा आयस्मन्तं अस्सजिं एतदवोच: “अलं, अस्सजि, मा त्वं मञ्चके समधोसि। सन्तिमानि आसनानि पञ्ञत्तानि, तत्थाहं निसीदिस्सामी”ति।

    Atha kho bhagavā āyasmantaṁ assajiṁ etadavoca: “alaṁ, assaji, mā tvaṁ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṁ nisīdissāmī”ti.

    But the Buddha said to him, “It’s all right, Assaji, don’t get up. There are some seats spread out, I will sit there.”

    निसीदि भगवा पञ्ञत्ते आसने। निसज्ज खो भगवा आयस्मन्तं अस्सजिं एतदवोच: “कच्चि ते, अस्सजि, खमनीयं, कच्चि यापनीयं …पे… पटिक्कमोसानं पञ्ञायति नो अभिक्कमो”ति?

    Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ assajiṁ etadavoca: “kacci te, assaji, khamanīyaṁ, kacci yāpanīyaṁ …pe… paṭikkamosānaṁ paññāyati no abhikkamo”ti?

    He sat on the seat spread out and said, “I hope you’re keeping well, Assaji; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”

    “न मे, भन्ते, खमनीयं …पे… अभिक्कमोसानं पञ्ञायति नो पटिक्कमो”ति।

    “Na me, bhante, khamanīyaṁ …pe… abhikkamosānaṁ paññāyati no paṭikkamo”ti.

    “Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.”

    “कच्चि ते, अस्सजि, न किञ्चि कुक्कुच्चं न कोचि विप्पटिसारो”ति?

    “Kacci te, assaji, na kiñci kukkuccaṁ na koci vippaṭisāro”ti?

    “I hope you don’t have any remorse or regret?”

    “तग्घ मे, भन्ते, अनप्पकं कुक्कुच्चं अनप्पको विप्पटिसारो”ति।

    “Taggha me, bhante, anappakaṁ kukkuccaṁ anappako vippaṭisāro”ti.

    “Indeed, sir, I have no little remorse and regret.”

    “कच्चि पन तं, अस्सजि, अत्ता सीलतो न उपवदती”ति?

    “Kacci pana taṁ, assaji, attā sīlato na upavadatī”ti?

    “I hope you have no reason to blame yourself when it comes to ethical conduct?”

    “न खो मं, भन्ते, अत्ता सीलतो उपवदती”ति।

    “Na kho maṁ, bhante, attā sīlato upavadatī”ti.

    “No sir, I have no reason to blame myself when it comes to ethical conduct.”

    “नो चे किर तं, अस्सजि, अत्ता सीलतो उपवदति, अथ किञ्च ते कुक्कुच्चं को च विप्पटिसारो”ति?

    “No ce kira taṁ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṁ ko ca vippaṭisāro”ti?

    “In that case, Assaji, why do you have remorse and regret?”

    “पुब्बे ख्वाहं, भन्ते, गेलञ्ञे पस्सम्भेत्वा पस्सम्भेत्वा कायसङ्खारे विहरामि, सोहं समाधिं नप्पटिलभामि। तस्स मय्हं, भन्ते, तं समाधिं अप्पटिलभतो एवं होति: ‘नो चस्साहं परिहायामीऽ”ति।

    “Pubbe khvāhaṁ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṁ samādhiṁ nappaṭilabhāmi. Tassa mayhaṁ, bhante, taṁ samādhiṁ appaṭilabhato evaṁ hoti: ‘no cassāhaṁ parihāyāmī’”ti.

    “Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get immersion. Since I can’t get immersion, I think: ‘May I not decline!’”

    “ये ते, अस्सजि, समणब्राह्मणा समाधिसारका समाधिसामञ्ञा तेसं तं समाधिं अप्पटिलभतं एवं होति: ‘नो चस्सु मयं परिहायामाऽति।

    “Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṁ taṁ samādhiṁ appaṭilabhataṁ evaṁ hoti: ‘no cassu mayaṁ parihāyāmā’ti.

    “Assaji, there are ascetics and brahmins for whom samādhi is the essence, equating immersion with the ascetic life. They think: ‘May we not decline!’

    तं किं मञ्ञसि, अस्सजि, रूपं निच्चं वा अनिच्चं वा”ति?

    Taṁ kiṁ maññasi, assaji, rūpaṁ niccaṁ vā aniccaṁ vā”ti?

    What do you think, Assaji? Is form permanent or impermanent?”

    “अनिच्चं, भन्ते” …पे…

    “Aniccaṁ, bhante” …pe…

    “Impermanent, sir.” …

    विञ्ञाणं …पे…

    viññāṇaṁ …pe…

    “Is consciousness permanent or impermanent?” …

    “तस्मातिह …पे… एवं पस्सं …पे… नापरं इत्थत्तायाति पजानातीति।

    “tasmātiha …pe… evaṁ passaṁ …pe… nāparaṁ itthattāyāti pajānātīti.

    “So you should truly see … Seeing this … They understand: ‘… there is no return to any state of existence.’

    सो सुखञ्चे वेदनं वेदयति, सा ‘अनिच्चाऽति पजानाति। ‘अनज्झोसिताऽति पजानाति। ‘अनभिनन्दिताऽति पजानाति। दुक्खञ्चे वेदनं वेदयति, सा ‘अनिच्चाऽति पजानाति। ‘अनज्झोसिताऽति पजानाति। ‘अनभिनन्दिताऽति पजानाति। अदुक्खमसुखञ्चे वेदनं वेदयति, सा ‘अनिच्चाऽति पजानाति …पे… ‘अनभिनन्दिताऽति पजानाति। सो सुखञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति; दुक्खञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति; अदुक्खमसुखञ्चे वेदनं वेदयति, विसंयुत्तो नं वेदयति। सो कायपरियन्तिकञ्चे वेदनं वेदयमानो ‘कायपरियन्तिकं वेदनं वेदयामीऽति पजानाति। जीवितपरियन्तिकञ्चे वेदनं वेदयमानो ‘जीवितपरियन्तिकं वेदनं वेदयामीऽति पजानाति। ‘कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्तीऽति पजानाति।

    So sukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Dukkhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Adukkhamasukhañce vedanaṁ vedayati, sā ‘aniccā’ti pajānāti …pe… ‘anabhinanditā’ti pajānāti. So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati; adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati. So kāyapariyantikañce vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

    If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it. If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’

    सेय्यथापि, अस्सजि, तेलञ्च पटिच्च, वट्टिञ्च पटिच्च, तेलप्पदीपो झायेय्य; तस्सेव तेलस्स च वट्टिया च परियादाना अनाहारो निब्बायेय्य।

    Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya; tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.

    Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to lack of fuel.

    एवमेव खो, अस्सजि, भिक्खु कायपरियन्तिकं वेदनं वेदयमानो ‘कायपरियन्तिकं वेदनं वेदयामीऽति पजानाति। जीवितपरियन्तिकं वेदनं वेदयमानो ‘जीवितपरियन्तिकं वेदनं वेदयामीऽति पजानाति। ‘कायस्स भेदा उद्धं जीवितपरियादाना इधेव सब्बवेदयितानि अनभिनन्दितानि सीतीभविस्सन्तीऽति पजानाती”ति।

    Evameva kho, assaji, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno ‘kāyapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. Jīvitapariyantikaṁ vedanaṁ vedayamāno ‘jīvitapariyantikaṁ vedanaṁ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.

    In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’”

    छट्ठं।

    Chaṭṭhaṁ.





    The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]


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