sutta » mn » Majjhima Nikāya 37

Cūḷataṇhāsaṅkhayasutta

The Shorter Discourse on the Ending of Craving

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
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:
And then Sakka, lord of gods, went up to 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?
“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?”

“Idha, devānaminda, bhikkhuno sutaṁ hoti:
“lord of gods, take a mendicant who has heard:

‘sabbe dhammā nālaṁ abhinivesāyā’ti.
‘Nothing is worth insisting on.’

Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti:
When a mendicant has heard that

‘sabbe dhammā nālaṁ abhinivesāyā’ti.
nothing is worth insisting on,

So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti—
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—

sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
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.
Meditating in this way, they don’t grasp at anything in the world.

Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
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.
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, 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 at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.

Atha kho āyasmato mahāmoggallānassa etadahosi:
He thought,

“kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no;
“Did that spirit comprehend what the Buddha said when he agreed with him, or not?

yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ—
Why don’t I find out?”

yadi vā so yakkho bhagavato bhāsitaṁ abhisamecca anumodi yadi vā no”ti?

Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṁsesu pāturahosi.
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.

Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti.
Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a heavenly orchestra.

Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ.
Seeing Mahāmoggallāna coming off in the distance,

Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca:
he dismissed the orchestra, approached Mahāmoggallāna, and said,

“ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna.
“Come, my good Moggallāna! Welcome, good sir!

Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.

Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti.
Sit, my good Moggallāna, this seat is for you.”

Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.
Mahāmoggallāna sat down on the seat spread out,

Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
while Sakka took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca:
Mahāmoggallāna said to him,

“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi?
“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?

Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.
Please share this talk with me so that I can also get to hear it.”

“Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā—
“My good Moggallāna, I have many duties, and much to do,

appeva sakena karaṇīyena, api ca devānaṁyeva tāvatiṁsānaṁ karaṇīyena.
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.
Still, what is properly heard, learned, attended, and memorized does not vanish all of a sudden.

Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi.
Once upon a time, a battle was fought between the gods and the titans.

Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu.
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.
When I returned from that battle as a conqueror, I created the Palace of Victory.

Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ.
The Palace of Victory has a hundred towers.

Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni.
Each tower has seven hundred chambers.

Ekamekasmiṁ kūṭāgāre satta satta accharāyo.
Each chamber has seven nymphs.

Ekamekissā accharāya satta satta paricārikāyo.
Each nymph has seven maids.

Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun”ti?
Would you like to see the lovely Palace of Victory?”

Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.
Mahāmoggallāna consented with silence.

Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu.
Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory.

Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ;
When they saw Moggallāna coming off in the distance, Sakka’s maids,

disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu.
being discreet and prudent, each went to her own bedroom.

Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati;
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.

Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti:
Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying,

“idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ;
“See, in the palace, my good Moggallāna, this lovely thing!

idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti.
And that lovely thing!”

“Sobhati idaṁ āyasmato kosiyassa, yathā taṁ pubbe katapuññassa.
“That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past.

Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu:
Humans, when they see something lovely, also say:

‘sobhati vata bho yathā devānaṁ tāvatiṁsānan’ti.
‘It looks beautiful enough for the gods of the thirty-three!’

Tayidaṁ āyasmato kosiyassa sobhati, yathā taṁ pubbe katapuññassā”ti.
That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past.”

Atha kho āyasmato mahāmoggallānassa etadahosi:
Then Moggallāna thought,

“atibāḷhaṁ kho ayaṁ yakkho pamatto viharati.
“This spirit lives much too negligently.

Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti.
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.
Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe.

Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ:
Then Sakka, Vessavaṇa, and the gods of the thirty-three, their minds full of wonder and amazement, thought,

“acchariyaṁ vata, bho, abbhutaṁ vata, bho.
“Oh, how incredible, how amazing!

Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti.
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:
Knowing that Sakka was shocked and awestruck, Moggallāna said to him,

“yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi?
“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?

Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.
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:
“My dear 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?
‘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 I had spoken the Buddha said to me:

‘idha, devānaminda, bhikkhuno sutaṁ hoti:
‘lord of gods, it’s when a mendicant has heard:

“sabbe dhammā nālaṁ abhinivesāyā”ti.
“Nothing is worth insisting on”

Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti
When a mendicant has heard that

“sabbe dhammā nālaṁ abhinivesāyā”ti.
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.
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.
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,
Meditating in this way, they don’t grasp at anything in the world.

anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti.
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.
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’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.
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:
Soon after Moggallāna left, Sakka’s maids said to him,

“eso nu te, mārisa, so bhagavā satthā”ti?
“Good sir, was that the Blessed One, your Teacher?”

“Na kho me, mārisa, so bhagavā satthā.
“No, it was not.

Sabrahmacārī me eso āyasmā mahāmoggallāno”ti.
That was my spiritual companion Venerable Mahāmoggallāna.”

“Lābhā te, mārisa, suladdhaṁ te, mārisa
“You’re fortunate, good sir, so very fortunate,

yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo.
to have a spiritual companion of such power and might!

Aho nūna te so bhagavā satthā”ti.
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 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?
“Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?”

“Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca:
“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.

Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ

‘idha devānaminda, bhikkhuno sutaṁ hoti

“sabbe dhammā nālaṁ abhinivesāyā”ti.

Evaṁ cetaṁ, devānaminda, bhikkhuno sutaṁ hoti

“sabbe dhammā nālaṁ abhinivesāyā”ti.

So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.

So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.

So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto,

paṭinissaggānupassī viharanto na kiñci loke upādiyati,

anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:

“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti.

Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.

Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti.
“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Mahāmoggallāna approved what the Buddha said.

Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ.