Cūḷataṇhāsaṅkhayasutta

Majjhima Nikāya 37

Cūḷataṇhāsaṅkhayasutta

The Shorter Discourse on the Ending of Craving · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeedkho Sakkasakko andca lord of godsdevānamindo Vessavaṇavessavaṇo andca the Great Kingmahārājā venerableāyasmantaṁ Mahāmoggallānamahāmoggallānaṁ putting in frontpurakkhatvā whereyena Vejayantavejayanto palacepāsādo they went to ittenupasaṅkamiṁsu.
they sawAddasaṁsu indeedkho of Sakkasakkassa lord of godsdevānamindassa maidsparicārikāyo venerableāyasmantaṁ Mahāmoggallānamahāmoggallānaṁ from afardūratova comingāgacchantaṁ;
having seendisvā being discreetottappamānā being prudenthirīyamānā ownsakaṁ ownsakaṁ bedroomovarakaṁ they enteredpavisiṁsu.

Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory. When they saw Moggallāna coming off in the distance, Sakka’s maids, being discreet and prudent, each went to her own bedroom.

just asSeyyathāpi it is saidnāma a daughter-in-lawsuṇisā father-in-lawsasuraṁ having seendisvā is discreetottappati is prudent;hirīyati;
just soevameva of Sakkasakkassa of the lord of godsdevānamindassa the attendant womenparicārikāyo the venerableāyasmantaṁ Mahāmoggallānamahāmoggallānaṁ having seendisvā being discreetottappamānā being prudenthirīyamānā ownsakaṁ ownsakaṁ inner chamberovarakaṁ they entered.pavisiṁsu.
thenAtha indeedkho Sakkasakko andca the lord of godsdevānamindo Vessavaṇavessavaṇo andca the great kingmahārājā the venerableāyasmantaṁ Mahāmoggallānamahāmoggallānaṁ in Vejayantavejayante in the palacepāsāde they made walk aboutanucaṅkamāpenti they made explore:anuvicarāpenti:
"this too,“idampi, my goodmārisa Moggallāna,moggallāna, seepassa of Vejayantavejayantassa of the palacepāsādassa lovely thing;rāmaṇeyyakaṁ;
"this too,idampi, my goodmārisa Moggallāna,moggallāna, seepassa of Vejayantavejayantassa of the palacepāsādassa lovely thing."rāmaṇeyyakan”ti.
"It looks beautiful“Sobhati thisidaṁ for the venerableāyasmato Kosiya,kosiyassa, asyathā thattaṁ in the pastpubbe for one who has made merit.katapuññassa.
humans tooManussāpi somethingkiñcideva lovelyrāmaṇeyyakaṁ having seendisvā they say thus:evamāhaṁsu:
'it looks beautiful‘sobhati surelyvata sirbho asyathā of the godsdevānaṁ of the thirty-three.'tāvatiṁsānan’ti.
that indeedTayidaṁ for the venerableāyasmato Kosiyakosiyassa looks beautiful,sobhati, asyathā thattaṁ in the pastpubbe for one who has made merit."katapuññassā”ti.

They were just like a daughter-in-law who is discreet and prudent when they see their father-in-law. Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying, “See, in the palace, my good Moggallāna, this lovely thing! And that lovely thing!” “That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past. Humans, when they see something lovely, also say: ‘It looks beautiful enough for the gods of the thirty-three!’ That looks beautiful for the venerable Kosiya, as befits one who has made merit in the past.”

thenAtha indeedkho of venerableāyasmato of Mahāmoggallānamahāmoggallānassa this occurred to him:etadahosi:
excessively“atibāḷhaṁ indeedkho thisayaṁ spirityakkho negligentlypamatto livesviharati.
why don't IYannūnāhaṁ thisimaṁ spirityakkhaṁ should stir up a sense of urgencysaṁvejeyyan”ti.
thenAtha indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno such a kind oftathārūpaṁ psychic poweriddhābhisaṅkhāraṁ usedabhisaṅkhāsi so thatyathā Victoryvejayantaṁ palacepāsādaṁ with his big toepādaṅguṭṭhakena made shakesaṅkampesi made rocksampakampesi made tremblesampavedhesi.
thenAtha indeedkho Sakkasakko andca lord of godsdevānamindo, Vessavaṇavessavaṇo andca great kingmahārājā, godsdevā andca of the thirty-threetāvatiṁsā their minds full of wonder and amazementacchariyabbhutacittajātā becameahesuṁ:
incredible“acchariyaṁ indeedvata, oh lordbho, amazingabbhutaṁ indeedvata, oh lordbho.
of the asceticSamaṇassa great psychic powermahiddhikatā great mightmahānubhāvatā, sinceyatra indeedhi it isnāma god's homedibbabhavanaṁ with his big toepādaṅguṭṭhakena will make shakesaṅkampessati will make rocksampakampessati will make tremblesampavedhessatī”ti.

Then Moggallāna thought, “This spirit lives much too negligently. Why don’t I stir up a sense of urgency in him?” Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe. Then Sakka, Vessavaṇa, and the gods of the thirty-three, their minds full of wonder and amazement, thought, “Oh lord, how incredible, how amazing! The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!”

thenAtha indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno Sakkasakkaṁ lord of godsdevānamindaṁ shockedsaṁviggaṁ awestrucklomahaṭṭhajātaṁ having knownviditvā Sakkasakkaṁ lord of godsdevānamindaṁ said thisetadavoca:
how“yathā howkathaṁ thenpana indeedkho, Kosiyakosiya, the Blessed Onebhagavā brieflysaṅkhittena freedom through the ending of cravingtaṇhāsaṅkhayavimuttiṁ explainedabhāsi?
pleaseSādhu we toomayampi of thisetissā talkkathāya sharersbhāgino may we beassāma for hearingsavanāyā”ti.
Here I“Idhāhaṁ, my good fellowmārisa Moggallānamoggallāna, whereyena the Blessed Onebhagavā approached himtenupasaṅkamiṁ; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ I stoodaṭṭhāsiṁ. to one sideEkamantaṁ standingṭhito indeedkho Iahaṁ, my good fellowmārisa Moggallānamoggallāna, the Blessed Onebhagavantaṁ said thisetadavocaṁ:
to what extent‘kittāvatā thennu indeedkho, sirbhante, a mendicantbhikkhu brieflysaṅkhittena freed with the ending of cravingtaṇhāsaṅkhayavimutto ishoti reached the ultimate endaccantaniṭṭho ultimate sanctuary from the yokeaccantayogakkhemī ultimate spiritual lifeaccantabrahmacārī ultimate goalaccantapariyosāno bestseṭṭho among gods and humansdevamanussānan’ti?

Knowing that Sakka was shocked and awestruck, Moggallāna said to him, “Kosiya, how did the Buddha briefly explain freedom through the ending of craving? Please share this talk with me so that I can also get to hear it.” “My good fellow Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, ‘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?’

thusEvaṁ when saidvutte, friendmārisa Moggallānamoggallāna, the Blessed Onebhagavā to memaṁ said thisetadavoca:
here‘idha, lord of godsdevānaminda, for a mendicantbhikkhuno heardsutaṁ there ishoti:
all“sabbe thingsdhammā not worthnālaṁ insisting onabhinivesāyā”ti.
and this indeedEvañcetaṁ, lord of godsdevānaminda, for a mendicantbhikkhuno heardsutaṁ there ishoti
all“sabbe thingsdhammā not worthnālaṁ insisting onabhinivesāyā”ti.
heSo allsabbaṁ thingdhammaṁ directly knowsabhijānāti, allsabbaṁ thingdhammaṁ having directly knownabhiññāya allsabbaṁ thingdhammaṁ completely understandsparijānāti, allsabbaṁ thingdhammaṁ having completely understoodpariññāya whateveryaṁ anykiñci feelingvedanaṁ experiencesvedeti pleasantsukhaṁ orvā unpleasantdukkhaṁ orvā neutraladukkhamasukhaṁ or.vā.
heSo in thosetāsu feelingsvedanāsu observing impermanenceaniccānupassī dwellsviharati, observing dispassionvirāgānupassī dwellsviharati, observing cessationnirodhānupassī dwellsviharati, observing letting gopaṭinissaggānupassī dwells.viharati.
heSo in thosetāsu feelingsvedanāsu observing impermanenceaniccānupassī dwellingviharanto, observing dispassionvirāgānupassī dwellingviharanto, observing cessationnirodhānupassī dwellingviharanto, observing letting gopaṭinissaggānupassī dwellingviharanto notna anythingkiñci in the worldloke graspsupādiyati,
not graspinganupādiyaṁ notna is anxiousparitassati, not anxiousaparitassaṁ personally indeedpaccattaññeva becomes extinguishedparinibbāyati:
ended“khīṇā rebirthjāti, completedvusitaṁ the spiritual journeybrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, nothing furthernāparaṁ for this placeitthattāyā”ti understandspajānāti.

When I had spoken the Buddha said to me: ‘Lord of gods, it’s when a mendicant has heard: “Nothing is worth insisting on.” When a mendicant has heard that nothing is worth insisting on, 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— they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. 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.”

to that extentEttāvatā indeedkho, chief of the godsdevānaminda, a mendicantbhikkhu brieflysaṅkhittena freed through the ending of cravingtaṇhāsaṅkhayavimutto ishoti reached the ultimate endaccantaniṭṭho ultimate sanctuary from the yokeaccantayogakkhemī ultimate spiritual lifeaccantabrahmacārī ultimate goalaccantapariyosāno bestseṭṭho among gods and humansdevamanussānan’ti.
thusEvaṁ indeedkho to meme, sirmārisa Moggallānamoggallāna, the Blessed Onebhagavā brieflysaṅkhittena freedom through the ending of cravingtaṇhāsaṅkhayavimuttiṁ explainedabhāsī”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.’ That’s how the Buddha briefly explained freedom through the ending of craving to me.”

thenAtha indeedkho Venerableāyasmā Mahāmoggallānamahāmoggallāno of Sakkasakkassa of the Lord of Godsdevānamindassa speechbhāsitaṁ having approvedabhinanditvā having agreed—just asanumoditvā—seyyathāpi indeednāma strongbalavā personpuriso bentsamiñjitaṁ orvā armbāhaṁ would extendpasāreyya, extendedpasāritaṁ orvā armbāhaṁ would bendsamiñjeyya; just so—among the godsevameva—devesu of the thirty-threetāvatiṁsesu having vanishedantarahito in the Eastern Monasterypubbārāme at Migāramātupāsādamigāramātupāsāde appearedpāturahosi.
thenAtha indeedkho of Sakkasakkassa of the Lord of Godsdevānamindassa maidsparicārikāyo soon departedacirapakkante when Venerableāyasmante Mahāmoggallānamahāmoggallāne to Sakkasakkaṁ to the Lord of Godsdevānamindaṁ said thisetadavocuṁ:
this one“eso nownu yourte, good fellowmārisa, thatso Blessed Onebhagavā Teacher?satthā”ti?
No“Na indeedkho myme, good fellowmārisa, thatso Blessed Onebhagavā Teachersatthā.
Spiritual companionSabrahmacārī myme thiseso Venerableāyasmā Mahāmoggallānamahāmoggallāno”ti.
A gain“Lābhā for youte, good fellowmārisa, well gainedsuladdhaṁ for youte, good fellowmārisa
sinceyassa yourte spiritual companionsabrahmacārī of such psychic powerevaṁmahiddhiko of such mightevaṁmahānubhāvo.
OhAho surelynūna yourte thatso Blessed Onebhagavā Teachersatthā”ti.

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. Soon after Moggallāna left, Sakka’s maids said to him, “Good fellow, was that the Blessed One, your Teacher?” “No, it was not. That was my spiritual companion Venerable Mahāmoggallāna.” “You’re fortunate, good fellow, so very fortunate, to have a spiritual companion of such power and might! We can’t believe that’s not the Blessed One, your Teacher!”

thenAtha indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno toward whomyena the Blessed Onebhagavā he approached himtenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdi. to one sideEkamantaṁ seatednisinno indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno the Blessed Onebhagavantaṁ said thisetadavoca:
he recalls“abhijānāti indeedno, sirbhante, the Blessed Onebhagavā wasahu of a certain well-knownñātaññatarassa illustriousmahesakkhassa spirityakkhassa in briefsaṅkhittena freedom through the ending of cravingtaṇhāsaṅkhayavimuttiṁ spokenbhāsitā”ti?
I recall“Abhijānāmahaṁ, Moggallānamoggallāna, hereidha Sakkasakko lord of the devasdevānamindo he approached meyenāhaṁ he approached himtenupasaṅkami; having approachedupasaṅkamitvā memaṁ having bowedabhivādetvā to one sideekamantaṁ stoodaṭṭhāsi. to one sideEkamantaṁ standingṭhito indeedkho, Moggallānamoggallāna, Sakkasakko lord of the devasdevānamindo to memaṁ said thisetadavoca:
in what way‘kittāvatā nownu indeedkho, sirbhante, a bhikkhubhikkhu in briefsaṅkhittena freed through the ending of cravingtaṇhāsaṅkhayavimutto ishoti one who has reached the uttermostaccantaniṭṭho utmost security from bondageaccantayogakkhemī utmost in the holy lifeaccantabrahmacārī with the uttermost endaccantapariyosāno the bestseṭṭho of devas and humansdevamanussānan’ti.
thusEvaṁ when this was saidvutte, Iahaṁ, Moggallānamoggallāna, Sakkasakkaṁ to the lord of the devasdevānamindaṁ said thisetadavocaṁ
here‘idha lord of the devasdevānaminda, to a bhikkhubhikkhuno heardsutaṁ ishoti
all“sabbe dhammasdhammā not enoughnālaṁ for attachmentabhinivesāyā”ti.
thusEvaṁ and thiscetaṁ, lord of the devasdevānaminda, to a bhikkhubhikkhuno heardsutaṁ ishoti
all“sabbe dhammasdhammā not enoughnālaṁ for attachmentabhinivesāyā”ti.

Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?” “I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:

heSo allsabbaṁ phenomenadhammaṁ directly knowsabhijānāti, allsabbaṁ phenomenadhammaṁ having directly knownabhiññāya allsabbaṁ phenomenadhammaṁ fully understandsparijānāti, allsabbaṁ phenomenadhammaṁ having fully understoodpariññāya whateveryaṁ anykiñci feelingvedanaṁ feelsvedeti pleasantsukhaṁ orvā painfuldukkhaṁ orvā neither-painful-nor-pleasantadukkhamasukhaṁ orvā.
heSo in thosetāsu feelingsvedanāsu contemplating impermanenceaniccānupassī dwellsviharati, contemplating dispassionvirāgānupassī dwellsviharati, contemplating cessationnirodhānupassī dwellsviharati, contemplating relinquishmentpaṭinissaggānupassī dwellsviharati.
heSo in thosetāsu feelingsvedanāsu contemplating impermanenceaniccānupassī while dwellingviharanto, contemplating dispassionvirāgānupassī while dwellingviharanto, contemplating cessationnirodhānupassī while dwellingviharanto,
contemplating relinquishmentpaṭinissaggānupassī while dwellingviharanto notna anythingkiñci in the worldloke clings toupādiyati,
not clinginganupādiyaṁ notna is agitatedparitassati, not agitatedaparitassaṁ personallypaccattaññeva attains final nibbānaparinibbāyati:
“destroyed“khīṇā birthjāti, livedvusitaṁ the spiritual lifebrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, no morenāparaṁ for this state of existence”itthattāyā”ti understandspajānāti.
to this extentEttāvatā indeedkho, lord of godsdevānaminda, a bhikkhubhikkhu in briefsaṅkhittena released through the ending of cravingtaṇhāsaṅkhayavimutto ishoti one of ultimate consummationaccantaniṭṭho one of ultimate security from bondageaccantayogakkhemī one of ultimate spiritual lifeaccantabrahmacārī one of ultimate conclusionaccantapariyosāno the bestseṭṭho among gods and humansdevamanussānan’ti.
thusEvaṁ indeedkho Iahaṁ, Moggallānamoggallāna, I recallabhijānāmi of Sakkasakkassa lord of godsdevānamindassa in briefsaṅkhittena freedom through the ending of cravingtaṇhāsaṅkhayavimuttiṁ was spokenbhāsitā”ti.
thisIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Venerableāyasmā Mahāmoggallānamahāmoggallāno of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandīti.
The Shorter Discourse on the Ending of CravingCūḷataṇhāsaṅkhayasuttaṁ is finishedniṭṭhitaṁ the seventhsattamaṁ.

“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.” That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said.

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