sutta » sn » sn1 » Saṁyutta Nikāya 1.34

Nasantisutta

There Are None There Are No

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Monastery.
On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park.

Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:

“Na santi kāmā manujesu niccā,
“Among humans there are no sensual pleasures <j>that are permanent.
“There are among humans No permanent sensual pleasures;

Santīdha kamanīyāni yesu baddho;
Here there are sensuous things, bound to which,
Here there are just desirable things.

Yesu pamatto apunāgamanaṁ,
drunk on which, there’s no coming back.
Heedless in their midst, when a person is bound to these,

Anāgantā puriso maccudheyyā”ti.
That person doesn’t return here <j>from Death’s domain.”
From Death’s realm he does not reach the state of no-more-coming-back. ”

“Chandajaṁ aghaṁ chandajaṁ dukkhaṁ,
“Misery is born of desire; suffering is born of desire;
“Misery is born of desire; suffering is born of desire.

Chandavinayā aghavinayo;
when desire is removed, misery is removed;
By the removal of desire, misery is removed;

Aghavinayā dukkhavinayo”ti.
when misery is removed, suffering is removed.”
by the removal of misery, suffering is removed. ”

“Na te kāmā yāni citrāni loke,
“The world’s pretty things aren’t sensual pleasures.
“They are not sense pleasures, the world’s pretty things:

Saṅkapparāgo purisassa kāmo;
Greedy intention is a person’s sensual pleasure.
Man’s sensuality is the intention of lust.

Tiṭṭhanti citrāni tatheva loke,
The world’s pretty things stay just as they are,
The pretty things remain as they are in the world

Athettha dhīrā vinayanti chandaṁ.
but the attentive remove desire for them.
But the wise remove the desire for them.

Kodhaṁ jahe vippajaheyya mānaṁ,
Give up anger, get rid of conceit,
“One should discard anger, cast off conceit,

Saṁyojanaṁ sabbamatikkameyya;
and get past all the fetters.
Transcend all the fetters.

Taṁ nāmarūpasmimasajjamānaṁ,
Sufferings don’t torment the one who has nothing,
Who does not adhere to name-and-form.

Akiñcanaṁ nānupatanti dukkhā.
not clinging to name and form.
No sufferings torment one who has nothing,

Pahāsi saṅkhaṁ na vimānamajjhagā,
Assessment was given up, conceit rejected;
“He abandoned reckoning, did not assume conceit;

Acchecchi taṇhaṁ idha nāmarūpe;
craving for name and form was cut off right here.
He cut off craving here for name-and-form.

Taṁ chinnaganthaṁ anighaṁ nirāsaṁ,
They cut the ties, untroubled, <j>with no need for hope.
The one whose knots are cut, one untroubled, free of longing.

Pariyesamānā nājjhagamuṁ;
Though gods and humans search for them
Searching for him they do not find [him].

Devā manussā idha vā huraṁ vā,
in this world and the world beyond, <j>they never find them,
Devas and humans here and beyond,

Saggesu vā sabbanivesanesū”ti.
not in heaven nor in any abode.”
in the heavens and in all abodes.”

“Tañce hi nāddakkhuṁ tathāvimuttaṁ,
“If neither gods nor humans see one freed in this way,”
“The one thus liberated, [they] have not seen,

(iccāyasmā mogharājā)
said Venerable Mogharājā,
said the Venerable Mogharaja,

Devā manussā idha vā huraṁ vā;
“in this world or the world beyond,
“If devas and humans here or beyond,

Naruttamaṁ atthacaraṁ narānaṁ,
are those who revere that supreme person,
The best of men, faring for the good of humans,

Ye taṁ namassanti pasaṁsiyā te”ti.
who lives for the good of mankind, <j>also worthy of praise?”
“Are they to be praised who venerate him?”

“Pasaṁsiyā tepi bhavanti bhikkhū,
“The mendicants who revere one freed in this way,”
“Those bhikkhus too become worthy of praise,

(mogharājāti bhagavā)
said the Buddha,
Mogharaja, ” said the Blessed One,

Ye taṁ namassanti tathāvimuttaṁ;
“are also worthy of praise, Mogharājā.
“Who venerate him, the one thus liberated.

Aññāya dhammaṁ vicikicchaṁ pahāya,
Having understood the teaching <j>and given up doubt,
But having known Dhamma and abandoned doubt,

Saṅgātigā tepi bhavanti bhikkhū”ti.
those mendicants can slip their chains.”
Those bhikkhus become even surmounters of ties. ”