The Buddha expresses an inspired utterance on the end of suffering for the disengaged. He traces the path from lack of agitation to a peace that is beyond all identification.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. At that time, the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a talk on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. And those bhikkhus, having made it their goal, applying their minds and having collected their whole mind, were listening to the Dhamma with attentive ears.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Nissitassa calitaṁ, anissitassa calitaṁ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.
“For the dependent there is |agitation::trembling, instability, unsteadiness [calita]|, for the |disengaged::detached, independent [anissita]|, there is no agitation. When there is no agitation, there is |tranquility::peace, serenity, stillness [passaddhi]|. When there is tranquility, there is no |inclination::tendency, bent, bias [nati]|. When there is no inclination, there is no |coming and going::arriving and departing [āgatigati]|. When there is no coming and going, there is no |passing way and arising::death and rebirth [cutūpapāta]|. When there is no passing away and arising, there is |neither here::without holding on to a frame of reference of ‘here’, of this world [nevidha]|, |nor there::without holding on to a frame of reference of ‘there’, of another world [na + huraṃ]|, |nor in-between the two::without holding on to a frame of reference of progress, of transit, of moving from ‘here’ to ‘there’ [na + ubhayamantarena]|. Just this is the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. At that time, the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a talk on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. And those bhikkhus, having made it their goal, applying their minds and having collected their whole mind, were listening to the Dhamma with attentive ears.
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“For the dependent there is |agitation::trembling, instability, unsteadiness [calita]|, for the |disengaged::detached, independent [anissita]|, there is no agitation. When there is no agitation, there is |tranquility::peace, serenity, stillness [passaddhi]|. When there is tranquility, there is no |inclination::tendency, bent, bias [nati]|. When there is no inclination, there is no |coming and going::arriving and departing [āgatigati]|. When there is no coming and going, there is no |passing way and arising::death and rebirth [cutūpapāta]|. When there is no passing away and arising, there is |neither here::without holding on to a frame of reference of ‘here’, of this world [nevidha]|, |nor there::without holding on to a frame of reference of ‘there’, of another world [na + huraṃ]|, |nor in-between the two::without holding on to a frame of reference of progress, of transit, of moving from ‘here’ to ‘there’ [na + ubhayamantarena]|. Just this is the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Nissitassa calitaṁ, anissitassa calitaṁ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.