sutta » sn » sn1 » Saṁyutta Nikāya 1.34

Nasantisutta

There Are No There Are None

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

Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
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.
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.

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

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

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

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

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

“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;
By the removal of desire, misery is removed;
when desire is removed, misery is removed;

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

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

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

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

Athettha dhīrā vinayanti chandaṁ.
But the wise remove the desire for them.
but a wise one removes desire for them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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