This is a Sanskrit & English translation of https://suttacentral.net/sn1.34/pli/ms
सम्युक्तनिकायः १.३४ — असत्सूक्तम्
saṃyuktanikāyaḥ 1.34 — asatsūktam
Saṃyukta Nikāya 1.34 — 'Not present'
एकस्मिन् समये भगवान् श्रावस्त्यां विहरति स्म जेतवनेऽनाथपिण्डदस्य आरामे। अथ खलु बह्व्यः शतोल्लापकायिका देवता अतिक्रान्तायां रात्र्याम् अतिक्रान्तवर्णाः केवलकल्पं जेतवनम् अवभास्य भगवन्तम् उपसञ्चक्रमुः; उपसङ्क्रम्य भगवन्तम् अभिवाद्य एकान्ते तस्थुः। एकान्ते स्थिता खलु एकतमा देवता भगवतोऽन्तिके इमां गाथाम् अभाषत —
ekasmin samaye bhagavān śrāvastyāṃ viharati sma jetavane ’nāthapiṇḍadasya ārāme. atha khalu bahvyaḥ śatollāpakāyikā devatā atikrāntāyāṃ rātryām atikrāntavarṇāḥ kevalakalpaṃ jetavanam avabhāsya bhagavantam upasañcakramuḥ; upasaṅkramya bhagavantam abhivādya ekānte tasthuḥ. ekānte sthitā khalu ekatamā devatā bhagavato ’ntike imāṃ gāthām abhāṣata —
At one time the Bhagavān was dwelling in Śrāvastī, in Jeta's Grove, Anāthapiṇḍada's Park. Then, when the night was advanced, many deities of the śatollāpa (“hundred-utterances”) group, of surpassing beauty, illuminating the whole of Jeta's Grove, approached the Bhagavān. Having approached and paid homage to the Bhagavān, they stood to one side. Standing to one side, one of the deities recited this verse in the presence of the Bhagavān:
“न सन्ति कामा मनुष्येषु नित्याः,
सन्तीह कमनीयानि येषु बद्धः।
येषु प्रमत्तोऽपुनरागमनाय,
अनागन्ता पुरुषो मृत्युधेयात्॥” इति।
“na santi kāmā manuṣyeṣu nityāḥ,
santīha kamanīyāni yeṣu baddhaḥ.
yeṣu pramatto ’punarāgamanāya,
anāgantā puruṣo mṛtyudheyāt॥” iti.
“There are no permanent sensual pleasures for humans;
there are desirable things here to which one is bound.
Heedless in these, for the sake of non-return,
a person does not come back from the realm of death.”
“छन्दोजम् अघं छन्दोजं दुःखम्।
छन्दोविनयाद् अघविनयः।
अघविनयाद् दुःखविनयः॥” इति।
“chandojam aghaṃ chandojaṃ duḥkham.
chandovinayād aghavinayaḥ.
aghavinayād duḥkhavinayaḥ॥” iti.
“Evil is born of desire, suffering is born of desire.
From the removal of desire comes the removal of evil.
From the removal of evil comes the removal of suffering.”
“न ते कामा यानि चित्राणि लोके,
सङ्कल्परागः पुरुषस्य कामः।
तिष्ठन्ति चित्राणि तथैव लोके,
अथेह धीरा विनयन्ति छन्दम्।
क्रोधं जह्याद् विजह्यान्मानं,
संयोजनं सर्वमतिक्रमेत।
तं नामरूपेऽसज्जमानम्,
अकिञ्चनं नानुपतन्ति दुःखानि।
प्रहासीत् सङ्ख्यां न विमानमध्यगात्,
अच्छिनत् तृष्णामिह नामरूपे।
तं छिन्नग्रन्थम् अनीघं निराशं,
परियिष्यमाणा नाध्यगमन्।
देवा मनुष्या इह वा परत्र वा,
स्वर्गेषु वा सर्वनिवेशनेषु॥” इति।
“na te kāmā yāni citrāṇi loke,
saṅkalparāgaḥ puruṣasya kāmaḥ.
tiṣṭhanti citrāṇi tathaiva loke,
atheha dhīrā vinayanti chandam.
krodhaṃ jahyād vijahyān mānaṃ,
saṃyojanaṃ sarvam atikrameta.
taṃ nāmarūpe ’sajjamānam,
akiñcanaṃ nānupatanti duḥkhāni.
prāhāsīt saṅkhyāṃ na vimānam adhyagāt,
acchinat tṛṣṇām iha nāmarūpe.
taṃ chinnagrantham anīghaṃ nirāśaṃ,
pariyiṣyamāṇā nādhyagaman.
devā manuṣyā iha vā paratra vā,
svargeṣu vā sarvaniveśaneṣu॥” iti.
“The varied things in the world are not sensual pleasures;
a person's sensual pleasure is lustful intention.
The varied things remain just as they are in the world,
while the wise here remove desire for them.
One should abandon anger, give up pride,
and overcome all fetters.
Suffering does not pursue one who is unattached to name-and-form,
who is possessionless.
He has abandoned reckoning, and has not obtained dishonour,
he has cut off craving here for name-and-form.
Him with knots cut, untroubled, free from longing,
they did not find while searching—
gods and humans, here or in the next world,
in the heavens or in any abode.”
“तं चेद्धि नाद्राक्षुस्तथाविमुक्तम् (इत्यायुष्मान् मोघराजः),
देवा मनुष्या इह वा परत्र वा।
नरोत्तमम् अर्थचरं नराणां,
ये तं नमस्यन्ति प्रशंस्यास्ते॥” इति।
“taṃ ced dhi nādrākṣus tathāvimuktam (ity āyuṣmān mogharājaḥ),
devā manuṣyā iha vā paratra vā.
narottamam arthacaraṃ narāṇāṃ,
ye taṃ namasyanti praśaṃsyās te॥” iti.
“If they did not see him, so liberated (said the venerable Mogharāja),
devas and humans, here or in the next world,
that best of men, who acts for the welfare of mankind,
those who pay homage to him are worthy of praise.”
“प्रशंस्यास्तेऽपि भवन्ति भिक्षवः (मोघराजेति भगवान्),
ये तं नमस्यन्ति तथाविमुक्तम्।
आज्ञाय धर्मं विचिकित्सां प्रहाय,
सङ्गातिगास्तेऽपि भवन्ति भिक्षवः॥” इति।
“praśaṃsyās te ’pi bhavanti bhikṣavaḥ (mogharājeti bhagavān),
ye taṃ namasyanti tathāvimuktam.
ājñāya dharmaṃ vicikitsāṃ prahāya,
saṅgātigās te ’pi bhavanti bhikṣavaḥ॥” iti.
“Those bhikṣus too are worthy of praise (said the Bhagavān to Mogharāja),
who pay homage to him, so liberated.
Having understood the Dharma and abandoned doubt,
those bhikṣus too, have gone beyond attachment.”
