MN37: Cūḷataṇhāsaṅkhaya Sutta — The Shorter Discourse on the Ending of Craving
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn37:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
mn37:2.1And 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 DN21. 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 (Snp2.1)
Sakka’s epithet “lord of gods” (devānamindo) evokes his more familiar Sanskrit name, Indra.
mn37:2.2“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 DN21:2.6.9, 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 AN7.61, and a variation at SN35:80.
mn37:3.1“lord of gods, take a mendicant who has heard: ‘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 (DN21:2.6.5). 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. 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. 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. 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.’ 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.”
mn37:4.1Then 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.
mn37:5.1Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, “Did that spirit comprehend what the Buddha said when he agreed with him, or not?Moggallāna refers to Sakka as a “spirit” (yakkha). Why don’t I find out?”
mn37:6.1And 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.
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.
mn37:7.2Seeing Mahāmoggallāna coming off in the distance, he dismissed the orchestra, approached Mahāmoggallāna, and said, “Come, my good Moggallāna! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” Mahāmoggallāna sat down on the seat spread out, while Sakka took a low seat and sat to one side and Mahāmoggallāna said to him,
“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 (Bhikkhu Pacittiya 2). Please share this talk with me so that I can also get to hear it.”
mn37:8.3“My good Moggallāna, I have many duties, and much to do, not only for myself, but also for the gods of the thirty-three. 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 (at MN37:12.4). 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. 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. In that battle the gods won and the titans lost. When I returned from that battle as a conqueror, I created the Palace of Victory. The Palace of Victory has a hundred towers. Each tower has seven hundred chambers. Each chamber has seven nymphs. Each nymph has seven maids. Would you like to see the lovely Palace of Victory?” Mahāmoggallāna consented with silence.
mn37:9.1Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory.Also known as Kuvera (DN20:9.31, Snp2.14), the name Vessavaṇa means “Son of the Renowned” from his father Viśrava, although DN32:7.40 explains it as from the name of his city. He is one of the four great kings and guards the northern quarter. When they saw Moggallāna coming off in the distance, Sakka’s maids, 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. They were just like a daughter-in-law who is discreet and prudent when they see their father-in-law.
mn37:10.3Then 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”. “See, in the palace, my good Moggallāna, this lovely thing! And that lovely thing!”The gods are pointing out various pretty features in the palace.
mn37:10.6“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. 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.”
mn37:11.1Then Moggallāna thought, “This spirit lives much too negligently. Why don’t I stir up a sense of urgency in him?”
mn37:11.4Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe.Referred to at Theragatha 20.1. Moggallāna displayed a similar wonder at SN51.14, also a means of last resort in the face of negligence.
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!”
mn37:12.1Knowing 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.”
mn37:12.4“My dear 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?’
mn37:13.1When 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.” 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.”
mn37:14.1Moggallāna 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.
mn37:14.2Soon after Moggallāna left, Sakka’s maids said to him, “Good fellow, was that the Blessed One, your Teacher?”
mn37:14.4“No, it was not. 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.
mn37:14.6“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!”
mn37:15.1Then 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?”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.
mn37:15.3“I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:
mn37:15.5“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.”
mn37:15.18That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca:
"kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan"ti?
2"Idha, devānaminda, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. Evañcetaṁ, 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.
3Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
4Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi: "Kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no; yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ — 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.
Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti.
Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca: "ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna. Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan"ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.
Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca:
"yathā kathaṁ pana kho, kosiya, bhagavā saṁkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā"ti.
5"Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā — appeva sakena karaṇīyena, api ca devānaṁyeva tāvatiṁsānaṁ karaṇīyena. Api ca, mārisa moggallāna, sussutaṁyeva hoti suggahitaṁ sumanasikataṁ sūpadhāritaṁ, yaṁ no khippameva antaradhāyati. Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu. So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ. Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṁ kūṭāgāre satta satta accharāyo. Ekamekissā accharāya satta satta paricārikāyo. Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun"ti? Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.
6Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu. Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu. Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati; 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: "idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ; idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan"ti.
"Sobhati idaṁ āyasmato kosiyassa, yathā taṁ pubbe katapuññassa. Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu: ‘sobhati vata bho yathā devānaṁ tāvatiṁsānan’ti. Tayidaṁ āyasmato kosiyassa sobhati, yathā taṁ pubbe katapuññassā"ti.
Atha kho āyasmato mahāmoggallānassa etadahosi: "atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan"ti.
Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi.
Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ: "acchariyaṁ vata, bho, abbhutaṁ vata, bho. Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī"ti.
Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca: "yathā kathaṁ pana kho, kosiya, bhagavā saṁkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā"ti.
7"Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ: ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti?
8Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca: ‘idha, devānaminda, bhikkhuno sutaṁ hoti: "sabbe dhammā nālaṁ abhinivesāyā"ti. Evañcetaṁ, 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 me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī"ti.
9Atha 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.
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ: "Eso nu te, mārisa, so bhagavā satthā"ti?
"Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno"ti.
"Lābhā te, mārisa, suladdhaṁ te, mārisa
yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. Aho nūna te so bhagavā satthā"ti.
10Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: "abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṁkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā"ti?
"Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca: ‘kittāvatā nu kho, bhante, bhikkhu saṁkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
11Evaṁ 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 saṁkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti. Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṁkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā"ti.
12Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti.
Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ.