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Majjhima Nikāya 37 Middle Discourses 37Middle Discourses 37
Cūḷataṇhāsaṅkhayasutta The Shorter Craving-Destruction DiscourseThe Shorter Discourse on the Ending of Craving
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother.At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca: Then Sakka the deva-king went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there, he said to the Blessed One,And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him: A long account of Sakka’s first meeting with the Buddha and conversion is found at DN 21. There he is said to have attained stream-entry, and so is destined for full awakening. Yet even a stream-enterer may slow their progress by negligence (Snp 2.1:9.3) | Sakka’s epithet “lord of gods” (devānamindo) evokes his more familiar Sanskrit name, Indra.
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti? “Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings?”According to AN 7:58, this is the question that Ven. Mahā Moggallāna asked the Buddha before he attained arahantship. The Buddha’s answer here is the same as he gave in that discourse. So it’s appropriate that Moggallāna, on hearing the Buddha give this answer to Sakka, should be curious as to how thoroughly Sakka understood the meaning. If he had truly taken it to heart, he would have attained arahantship just as Moggallāna had.“Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?” This question directly follows on from the final question at DN 21:2.6.9, where Sakka asks whether all ascetics and brahmins have reached the ultimate goal. Here he delves deeper into what that means. | Now that he is a confirmed Buddhist, Sakka switches from “ascetics and brahmins” to “mendicants”. | This passage has an exact parallel at AN 7.61:12.2, and a variation at SN 22.4:1.5.
“Idha, devānaminda, bhikkhuno sutaṁ hoti: “There is the case, deva-king, where a monk has heard,“Lord of gods, take a mendicant who has heard:
‘sabbe dhammā nālaṁ abhinivesāyā’ti. ‘All dhammas are unworthy of adherence.’The Commentary identifies “all dhammas” here as three sorts of fabricated dhammas: the five aggregates, the twelve sense media, and the eighteen properties (the twelve sense media plus the consciousness appropriate to each sense organ). This, however, misses the point that “all dhammas” in other contexts include not only fabricated dhammas but also unfabricated dhammas. (Iti 90; Dhp 277–279). It should also be noted that the Buddha gives the teaching that all dhammas are unworthy of adherence only to those who have already attained the Dhamma eye. As AN 9:36 shows, such people still have desire and passion for the experience of the deathless. To attain arahantship, they have to abandon that desire and passion as well. And because the statement, “All dhammas are unworthy of adherence” is also a dhamma, there comes a point where it, too, has to be abandoned. For other references to the abandoning of right view, see MN 22, SN 48:3, SN 48:4, and AN 10:93. As for those who have yet to attain the Dhamma eye, they shouldn’t be in a hurry to abandon right view. They first have to attain to it, verifying their conviction in it by confirming that the Dhamma is true (MN 70). Only in the very last stages of the practice should all dhammas be abandoned. See MN 22.‘Nothing is worth insisting on.’ The Buddha is calling back to the previous conversation, where immediately before asking about the ultimate goal, Sakka had asked why all ascetics did not share a common doctrine (DN 21:2.6.6). The Buddha answered that, though the world has many and diverse elements, ascetics tend to fixate on one aspect and “insist” it is the only truth.
Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti: Having heard thatWhen a mendicant has heard that
‘sabbe dhammā nālaṁ abhinivesāyā’ti. all dhammas are unworthy of adherence,nothing is worth insisting on,
So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti—he directly knows every dhamma. Directly knowing every dhamma, he comprehends every dhamma. Comprehending every dhamma, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—One who has learned the theory of non-attachment is still liable to become attached, so they apply their knowledge to experiential insight into “all things”. Normally “complete understanding” (pariññā) indicates arahantship, but here it reinforces “direct knowledge” (abhiññā) as the wisdom of stream-entry. However, the force of attachment is so deeply ingrained that even a stream-enterer, such as Sakka, with both theoretical and experiential wisdom is still not free. So they must then continue to meditate on the feelings in order to let go fully.
sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling.The sequence here—“focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing”—follows the same pattern as the last four steps in the Buddha’s description of mindfulness of breathing. See MN 118.they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by [doesn’t cling to] anything in the world.Meditating in this way, they don’t grasp at anything in the world.
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: Unsustained, he isn’t agitated. Unagitated, he totally unbinds right within.Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He discerns: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. “It’s in this respect, deva-king, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings.”That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”
Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Then Sakka the deva-king, delighting in & approving of the Buddha’s words, bowed down & circumambulated him—keeping him to his right—and then vanished right there.Then Sakka, lord of gods, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Now, on that occasion Ven. Mahā Moggallāna was sitting not far from the Blessed One.Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.
Atha kho āyasmato mahāmoggallānassa etadahosi: The thought occurred to him,He thought,
“kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no; “Did that spirit approve of the Blessed One’s words having broken through to them, or not?“Did that spirit comprehend what the Buddha said when he agreed with him, or not? Moggallāna refers to Sakka as a “spirit” (yakkha).
yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ—What if I were to find outWhy don’t I find out?”
yadi vā so yakkho bhagavato bhāsitaṁ abhisamecca anumodi yadi vā no”ti? whether he approved of the Blessed One’s words having broken through to them or not?”
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṁsesu pāturahosi. Then—just as a strong man might extend his flexed arm or flex his extended arm—Ven. Mahā Moggallāna vanished from the palace of Migāra’s mother in the Eastern Monastery and reappeared among the devas of the Thirty-three.And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern Monastery and reappeared among the gods of the thirty-three. Moggallāna was the foremost in psychic powers.
Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti. Now, on that occasion, Sakka the deva-king was enjoying himself in the Pleasure Park of the Single White Lotus Flower, furnished & replete with the sound of 500 heavenly musicians.Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a heavenly orchestra. A pañcaṅgikatūriya is a band of five musicians, a “quintet”. Here it is amplified a hundredfold, so I translate “orchestra”. | “Single lotus” (ekapuṇḍarīka) appears as an auspicious epithet in a prayer for wealth at Bṛhadāraṇyaka Upaniṣad 6.3.6.
Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. He saw Ven. Mahā Moggallāna coming from afar,Seeing Mahāmoggallāna coming off in the distance,
Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: and on seeing him, dismissed the 500 heavenly musicians and went to him. On arrival, he said to him,he waved off the orchestra, approached Mahāmoggallāna, and said, The Pali paṭippaṇāmeti, literally “bend back”, occurs also in the “fending off” of Lady Luck at MN 49:5.9. Sometimes it has a metaphorical meaning (AN 6.42:10.2), but there it seems to indicate a physical movement with a staff, a waving gesture to ward off an ill omen. Normally the verb paṇamati means to “bow”, so it too has a physical meaning, even though the connotation is opposite. It is used by the Buddha in “dismissing” a badly behaved Saṅgha (MN 67:5.1). Perhaps there, as here, it also retains a physical aspect, to “wave off”.
“ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna. “Come, dear sir Moggallāna. Welcome, dear sir Moggallāna.“Come, my good fellow Moggallāna! Welcome, my good fellow!
Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. It’s been a long time, dear sir Moggallāna, since you’ve made your way here.It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. Sit down, dear sir Moggallāna. This seat is made ready.”Sit, my good Moggallāna, here, a seat is ready.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Then Ven. Mahā Moggallāna sat down on the seat made ready,Mahāmoggallāna sat down on the seat spread out,
Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. while Sakka the deva-king sat down to one side, taking a lower seat.while Sakka took a low seat and sat to one side.
Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: When Sakka the deva-king had taken his seat, Ven. Mahā Moggallāna said to him,Mahāmoggallāna said to him,
“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? “Kosiya, how did the Blessed One describe to you in brief the release through the ending of craving?“Owl,” Sakka’s clan name.“Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Moggallāna refers to Sakka as “Kosiya” rather than the Buddha’s “lord of gods”. Old gods like Sakka tend to accrue many names. The word kosiya is explained by the commentaries as “owl”, which, if correct, would have been the totem for a clan of that name. It is, however, a patronymic: Rig Veda 1.10.11 has indra kauśika which means “Indra, son of Kuśika (or Kuśa)”. Kuśa grass is critical to the performance of Vedic rites, and the label probably initially implied “Brahmanized”, i.e. a king whose reign was authorized according to Vedic ritual. Kosiya is said to be a low class family name (Bu Pc 2:2.1.18).
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti. It would be good if we, too, could get to share in hearing that talk.”Please share this talk with me so that I can also get to hear it.”
“Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā—“Dear sir, Moggallāna, many are our duties, many our responsibilities:“My good Moggallāna, I have many duties, and much to do,
appeva sakena karaṇīyena, api ca devānaṁyeva tāvatiṁsānaṁ karaṇīyena. not only our own responsibilities but also the responsibilities of the devas of the Thirty-three.not only for myself, but also for the gods of the thirty-three.
Api ca, mārisa moggallāna, sussutaṁyeva hoti suggahitaṁ sumanasikataṁ sūpadhāritaṁ, yaṁ no khippameva antaradhāyati. On top of that, even what is well-heard, well-grasped, well-attended to, well-remembered by us suddenly vanishes.Still, what is properly heard, learned, attended, and memorized does not vanish all of a sudden. The commentary reads no as a personal pronoun (amhākaṁ) which results in the sense, “Even what I have well remembered quickly vanishes.” This is logically dubious—how is it “properly learned” if it quickly vanishes?—and contradicted below where Sakka shows that he does in fact remember perfectly well (MN 37:12.5). Instead, read no as negative particle. Sakka is brushing Moggallāna off by insisting he has learned his lesson, without taking the trouble to actually remember it.
Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. “Once, dear sir Moggallāna, a war was raging between the devas & the asuras,Once upon a time, a battle was fought between the gods and the titans. He tries to distract Moggallāna with talk of his glory days, rehashing vendettas that were old even in the Vedas.
Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu. and in that war the devas won and the asuras lost.In that battle the gods won and the titans lost.
So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ. Having won that war and returned as victor, I had the Vejayanta (Victory) Palace built.When I returned from that battle as a conqueror, I created the Palace of Victory.
Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ. Dear sir Moggallāna, the Vejayanta Palace has 100 wings.The Palace of Victory has a hundred towers.
Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. Each wing has seven times 700 gabled halls;Each tower has seven hundred chambers.
Ekamekasmiṁ kūṭāgāre satta satta accharāyo. each gabled hall has seven times seven nymphs;Each chamber has seven nymphs.
Ekamekissā accharāya satta satta paricārikāyo. each nymph has seven times seven handmaids.Each nymph has seven maids.
Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun”ti? Would you like to see the delightful features of the Vejayanta Palace, dear sir Moggallāna?”Would you like to see the lovely Palace of Victory?”
Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena. Ven. Mahā Moggallāna accepted with silence.Mahāmoggallāna consented with silence.
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu. Then Sakka the deva-king & the Great King Vessavaṇṇa, giving precedence to Ven. Mahā Moggallāna, went to the Vejayanta palace.One of the Four Great Kings. Vessavaṇṇa is the king of the north, ruling over the yakkhas.Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory. Also known as Kuvera (DN 20:9.31, Snp 2.14:6.1), the name Vessavaṇa means “Son of the Renowned” from his father Viśrava, although DN 32:7.40 explains it as from the name of his city. He is one of the four great kings and guards the northern quarter.
Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; The handmaids of Sakka the deva-king saw Ven. Mahā Moggallāna coming in the distance and,When they saw Moggallāna coming off in the distance, Sakka’s maids,
disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. on seeing him, feeling embarrassed & ashamed, went each into her own room.being discreet and prudent, each went to her own bedroom. The maids are described as possessing the cardinal virtues of hiri (conscience, discretion) and otappa (prudence), the “guardians of the world” and the foundations of moral integrity. Former translators have rendered this as if the maids were “embarrassed and ashamed”, but this is unwarranted. The maids were born in this realm as the result of their good kamma in past lives and are simply residing there in their own home. Unlike Sakka, who neglected his lesson and then tried to distract attention when reminded of it, they have nothing to be ashamed of.
Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati; Just as a daughter-in-law, on seeing her father-in-law, is embarrassed & ashamed,They were just like a daughter-in-law who is discreet and prudent when they see their father-in-law.
evameva sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. even so the handmaids of Sakka the deva-king, on seeing Ven. Mahā Moggallāna and feeling embarrassed & ashamed, went each into her own room.
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti: Then Sakka the deva-king & the Great King Vessavaṇṇa had Ven. Mahā Moggallāna walk all around, exploring the Vejayanta Palace, (saying,)Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying, This is a good example of (anu)-vicāra in the sense of “explore”.
“idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ; “Look at this delightful feature of the Vejayanta Palace, dear sir Moggallāna!“See, in the palace, my good Moggallāna, this lovely thing!
idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti. Look at this delightful feature of the Vejayanta Palace, dear sir Moggallāna!”And that lovely thing!” The gods are pointing out various pretty features in the palace.
“Sobhati idaṁ āyasmato kosiyassa, yathā taṁ pubbe katapuññassa. “This outshines Ven. Kosiya as one who has made merit in the past.“That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past. After Sakka’s disappointing response, Moggallāna is trying to say something nice. At the same time, he subtly implies the difference between his past merit and present negligence.
Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu: Just as whenever human beings, on seeing something delightful, say,Humans, when they see something lovely, also say:
‘sobhati vata bho yathā devānaṁ tāvatiṁsānan’ti. ‘How this outshines, good sirs, the devas of the Thirty-three!’‘It looks beautiful enough for the gods of the thirty-three!’
Tayidaṁ āyasmato kosiyassa sobhati, yathā taṁ pubbe katapuññassā”ti. in the same way, this outshines Ven. Kosiya as one who has made merit in the past.”That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past.”
Atha kho āyasmato mahāmoggallānassa etadahosi: Then the thought occurred to Ven. Mahā Moggallāna,Then Moggallāna thought,
“atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. “This spirit is living far too heedlessly.According to DN 21, Sakka is a stream-enterer. However, SN 55:40 describes how a stream-enterer can still be heedless. MN 70 describes the practices that a stream-enterer still has to do with heedfulness.“This spirit lives much too negligently.
Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti. What if I were to inspire a sense of terror [saṁvega] in this spirit?”Why don’t I stir up a sense of urgency in him?”
Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. So Ven. Mahā Moggallāna fabricated a fabrication of psychic power such that with his toe he made the Vejayanta Palace shiver & quiver & quake.Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe. Referred to at Thag 20.1:55.1. Moggallāna displayed a similar wonder at SN 51.14:3.1, also a means of last resort in the face of negligence.
Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ: Then the minds of Sakka the deva-king & the Great King Vessavaṇṇa & the devas of the Thirty-three were overcome with amazement & astonishment:Then Sakka, Vessavaṇa, and the gods of the thirty-three, their minds full of wonder and amazement, thought,
“acchariyaṁ vata, bho, abbhutaṁ vata, bho. “How amazing, good sirs! How astounding, good sirs!—“Oh lord, how incredible, how amazing!
Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti. the great power, the great might of this contemplative, in that with his toe he makes the deva palace shiver & quiver & quake!”The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!”
Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca: Then Ven. Mahā Moggallāna, knowing that Sakka the deva-king was in terror, his hair standing on end, said to him,Knowing that Sakka was shocked and awestruck, Moggallāna said to him,
“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? “Kosiya, how did the Blessed One describe to you in brief the release through the ending of craving?“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti. It would be good if we, too, could get to share in hearing that talk.”Please share this talk with me so that I can also get to hear it.”
“Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: “Just now, dear sir Moggallāna, I went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As I was standing there, I said to the Blessed One,“My good fellow Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him,
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti? ‘Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings?’‘Sir, how do you briefly define a mendicant who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’
Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: “When this was said, the Blessed One said to me:When I had spoken the Buddha said to me:
‘idha, devānaminda, bhikkhuno sutaṁ hoti: ‘There is the case, deva-king, where a monk has heard,‘Lord of gods, it’s when a mendicant has heard:
“sabbe dhammā nālaṁ abhinivesāyā”ti. “All dhammas are unworthy of adherence.”“Nothing is worth insisting on.”
Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti Having heard thatWhen a mendicant has heard that
“sabbe dhammā nālaṁ abhinivesāyā”ti. all dhammas are unworthy of adherence,nothing is worth insisting on,
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. he directly knows every dhamma. Directly knowing every dhamma, he comprehends every dhamma. Comprehending every dhamma, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling.they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by [doesn’t cling to] anything in the world.Meditating in this way, they don’t grasp at anything in the world.
anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: Unsustained, he isn’t agitated. Unagitated, he totally unbinds right within.Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. He discerns: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”They understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. ‘It’s in this respect, deva-king, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings.’That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.’
Evaṁ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī”ti. “That is how, dear sir Moggallāna, the Blessed One described to me in brief the release through the ending of craving.”That’s how the Buddha briefly explained freedom through the ending of craving to me.”
Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—devesu tāvatiṁsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Then Ven. Mahā Moggallāna, delighting in & approving of Sakka the deva-king’s words—as a strong man might extend his flexed arm or flex his extended arm—vanished from among the devas of the Thirty-three and reappeared in the palace of Migāra’s mother in the Eastern Monastery.Moggallāna approved and agreed with what Sakka said. As easily as a strong person would extend or contract their arm, he vanished from among the gods of the thirty-three and reappeared in the Eastern Monastery.
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ: Then not long after Ven. Mahā Moggallāna had left, the handmaids of Sakka the deva-king said to him,Soon after Moggallāna left, Sakka’s maids said to him,
“eso nu te, mārisa, so bhagavā satthā”ti? “Dear sir, is that Blessed One your teacher?”“Good fellow, was that the Blessed One, your Teacher?”
“Na kho me, mārisa, so bhagavā satthā. “No, that Blessed One isn’t my teacher.“No, it was not.
Sabrahmacārī me eso āyasmā mahāmoggallāno”ti. That is Ven. Mahā Moggallāna, my fellow in the holy life.”The Commentary says that Sakka is Ven. Mahā Moggallāna’s fellow in the holy life in the sense that he is a stream-enterer. It calls this kind of holy life a “path holy life (magga-brahmacariya).”That was my spiritual companion Venerable Mahāmoggallāna.” “Spiritual companion” (sabrahmacārī) normally refers to a fellow monastic, but here it alludes to the fact that both of them have seen the Dhamma.
“Lābhā te, mārisa, suladdhaṁ te, mārisa “It’s a gain for you, dear sir, a great gain for you, dear sir,“You’re fortunate, good fellow, so very fortunate,
yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. in that you have a fellow in the holy life of such great power, such great might!to have a spiritual companion of such power and might!
Aho nūna te so bhagavā satthā”ti. How much more so will the Blessed One, your teacher be!”We can’t believe that’s not the Blessed One, your Teacher!”
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: Then Ven. Mahā Moggallāna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One,Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him,
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti? “Does the Lord Blessed One recall describing in brief the release through the ending of craving to a certain spirit with a great following?”“Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?” It is unclear why Moggallāna asked for a repetition of the teaching at which he was present. One might have expected that he would report to the Buddha the events at Sakka’s palace.
“Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca: “I recall, Moggallāna, that just now Sakka the deva-king approached me and, on arrival, having bowed down to me, stood to one side. As he was standing there, he said to me,“I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. ‘Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings?’
Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ “When this was said, I said to him:
‘idha devānaminda, bhikkhuno sutaṁ hoti ‘There is the case, deva-king, where a monk has heard,
“sabbe dhammā nālaṁ abhinivesāyā”ti. “All dhammas are unworthy of adherence.”
Evaṁ cetaṁ, devānaminda, bhikkhuno sutaṁ hoti Having heard that
“sabbe dhammā nālaṁ abhinivesāyā”ti. all dhammas are unworthy of adherence,
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. he directly knows every dhamma. Directly knowing every dhamma, he comprehends every dhamma. Comprehending every dhamma, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, As he remains focused on inconstancy, focused on dispassion, focused on cessation,
paṭinissaggānupassī viharanto na kiñci loke upādiyati, focused on relinquishing with regard to that feeling, he is unsustained by [doesn’t cling to] anything in the world,
anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati: Unsustained, he isn’t agitated. Unagitated, he totally unbinds right within.
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti. He discerns: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. ‘It’s in this respect, deva-king, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings.’
Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti. “That, Moggallāna, is how I recall describing to Sakka the deva-king in brief the release through the ending of craving.”“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti. Gratified, Ven. Mahā Moggallāna delighted in the Blessed One’s words.See also: SN 27:1–10; SN 46:26; Sn 5:8Satisfied, Venerable Mahāmoggallāna approved what the Buddha said.
Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ.