Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramātā’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca:
Then |Sakka::name of the king of the deities [sakka]|, lord of the gods, approached the Blessed One. Having drawn near, he paid homage to the Blessed One and stood to one side. Standing there, Sakka, lord of the gods, said this to the Blessed One:
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?
“Briefly, venerable sir, in what way is a bhikkhu liberated by the |exhaustion of craving::extinction of wanting [taṇhāsaṅkhaya]|, being one who is absolutely done, completely free from bondage, who has completed the spiritual life, who has reached the complete conclusion, and who is the best among gods and humans?”
“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.
Here, lord of the gods, a bhikkhu has learned: ‘Nothing is worth |holding on::adhering, clinging, sticking [abhinivesa]| to.’ When a bhikkhu has learned: ‘Nothing is worth holding on to,’ he |directly knows::understands experientially; lit. completely knows [abhijānāti]| all things. Having directly known all things, he |completely comprehends::fully understands [parijānāti]| all things. Having completely comprehended all things, whatever feeling he experiences—whether pleasant, painful, or neither-painful-nor-pleasant—he dwells |observing impermanence::watching instability [aniccānupassī]| in those feelings, he dwells |observing dispassion::watching fading of desire [virāgānupassī]| in them, he dwells |observing cessation::watching the natural ending of phenomena [nirodhānupassī]| of them, he dwells |observing letting go::watching relinquishment [paṭinissaggānupassī]| of them. Dwelling observing impermanence in those feelings, observing dispassion, observing cessation, and observing letting go, he does not |cling to::grasp, hold onto, take possession of [upādiyati]| anything in the world. Not clinging, he is not |perturbed::agitated, shaken up [paritassati]|. Remaining unperturbed, he personally attains |complete quenching::complete cooling, total emancipation [parinibbāyati]|. He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ Briefly, lord of the gods, it is in this way that a bhikkhu is liberated by the exhaustion of craving, becomes one who is absolutely done, completely free from bondage, who has completed the spiritual life, who has reached the complete conclusion, and who is the best among gods and humans.”
Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
Then Sakka, lord of the gods, rejoiced and delighted in the Blessed One’s words. Having paid homage to the Blessed One and circumambulated him, he disappeared right there.
Tena 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?
Now, at that time, the venerable Mahāmoggallāna was sitting not far from the Blessed One. Then this thought occurred to the venerable Mahāmoggallāna: “Did that spirit rejoice in the Blessed One’s words having comprehended them, or not? Suppose I were to find out about that spirit—whether that spirit rejoiced in the Blessed One’s words having comprehended 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. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti.
Then venerable Mahāmoggallāna—just as easily as a strong man might extend his flexed arm or flex his extended arm—disappeared from Migāramātā’s mansion and appeared among the gods of the Thirty-Three. Now at that time, Sakka, lord of the gods, was amusing himself in the |Single Lotus::name of a pleasure park in Tāvatiṁsa heaven; lit. one lotus [ekapuṇḍarīka]| Park, supplied and endowed with five hundred divine musicians.
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.
Sakka, lord of the gods, saw the venerable Mahāmoggallāna coming from afar. Having seen him, he dismissed those five hundred divine musicians and approached the venerable Mahāmoggallāna. Having approached, he said this to the venerable Mahāmoggallāna: “Come, sir Moggallāna. Welcome, sir Moggallāna. It has been a long time, sir Moggallāna, since you took the opportunity to come here. Sit down, sir Moggallāna, this seat is prepared.” The venerable Mahāmoggallāna sat down on the prepared seat. And Sakka, lord of the gods, taking another, lower seat, sat to one side.
Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca: “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.
The venerable Mahāmoggallāna said this to Sakka, lord of the gods, who was sitting to one side: “But how, Kosiya, did the Blessed One briefly speak about liberation by the exhaustion of craving? It would be good if we too could share in hearing this talk.”
“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.
We, sir Moggallāna, are |busy::with many duties; lit. lots to be done [bahukiccā]| and with lots to do, not only with our own business, but also with the business of the gods of the Thirty-Three. Besides, sir Moggallāna, what has been well heard, well grasped, well attended to, and well remembered by us quickly vanishes. Formerly, sir Moggallāna, a battle between the gods and the |asuras::titans, anti-gods [asurā]| ensued. In that battle, sir Moggallāna, the gods won and the asuras were defeated. Then I, sir Moggallāna, having won that battle and emerging victorious, returned from there and had a mansion built named |Vejayanta::Sakka’s Palace; lit. conquering or shaking [vejayanta]|. The Vejayanta mansion, sir Moggallāna, has one hundred towers. In each tower there are seven hundred gabled chambers. In each gabled chamber there are seven |nymphs::celestial nymphs, female nature divinities [accharā]|. For each nymph there are seven |handmaidens::maids, personal attendants [paricārikā]|. Would you like, sir Moggallāna, to see the loveliness of the Vejayanta mansion?” The venerable Mahāmoggallāna consented by silence.
Atha 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.
Then Sakka, lord of the gods, and the great king |Vessavaṇa::name of one of the Four Great Kings; lit. famous [vessavaṇa]|, keeping the venerable Mahāmoggallāna in front, approached the Vejayanta mansion. The handmaidens of Sakka, lord of the gods, saw the venerable Mahāmoggallāna coming from afar. Having seen him, feeling embarrassed and shy, they each entered their own chamber. Just as a daughter-in-law is embarrassed and shy upon seeing her father-in-law; so too, the handmaidens of Sakka, lord of the gods, having seen the venerable Mahāmoggallāna, feeling embarrassed and shy, each entered their own chamber.
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.
Then Sakka, lord of the gods and the great king Vessavaṇa gave the venerable Mahāmoggallāna a tour, having him explore the Vejayanta mansion, saying: “See this too, sir Moggallāna, the loveliness of the Vejayanta mansion; see this too, sir Moggallāna, the loveliness of the Vejayanta mansion.”
“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.
“This is |splendid::befits; lit. shines [sobhati]| for the venerable Kosiya, as is natural for one who has made merit in the past. Even human beings, having seen something lovely, say this: ‘It is truly splendid, sir, like the gods of the Thirty-Three!’ And so this is splendid for the venerable Kosiya, as is natural for one who has made merit in the past.”
Atha kho āyasmato mahāmoggallānassa etadahosi: “atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti.
Then this thought occurred to the venerable Mahāmoggallāna: “This spirit is dwelling far too |negligently::inattentively, carelessly; lit. intoxicated [pamatta]|. Suppose I were to stir up a sense of urgency in this spirit?”
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.
Then the venerable Mahāmoggallāna performed such an act of psychic power that he made the Vejayanta mansion shake, quake, and tremble with his |big toe::the large toe of the foot; lit. foot thumb [pādaṅguṭṭhaka]|. Then Sakka, lord of the gods, the great king Vessavaṇa, and the gods of the Thirty-Three were |filled with wonder and amazement::lit. wonderful and marvelous mind arose [acchariyabbhutacittajāta]|: “It is wonderful, sirs, it is marvelous! The great psychic power and great might of the ascetic, that he actually makes a divine mansion shake, quake, and tremble with his big toe!”
Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca: “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.
Then the venerable Mahāmoggallāna, knowing that Sakka, lord of the gods, was stirred up and had his hair standing on end, said this to him: “But how, Kosiya, did the Blessed One briefly speak about liberation by the exhaustion of craving? It would be good if we too could share in hearing this talk.”
“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?
“Sir Moggallāna, I approached the Blessed One. Having drawn near, I paid homage to the Blessed One and stood to one side. Standing there, sir Moggallāna, I said this to the Blessed One: ‘Briefly, venerable sir, in what way is a bhikkhu liberated by the exhaustion of craving, being one who is absolutely done, completely free from bondage, who has completed the spiritual life, who has reached the complete conclusion, and who is the best among gods and humans?’
Evaṁ 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.
When this was said, sir Moggallāna, the Blessed One said this to me: “Here, lord of the gods, a bhikkhu has learned: ‘Nothing is worth holding on to.’ When a bhikkhu has learned: ‘Nothing is worth holding on to,’ he directly knows all things. Having directly known all things, he completely comprehends all things. Having completely comprehended all things, whatever feeling he experiences—whether pleasant, painful, or neither-painful-nor-pleasant—he dwells observing impermanence in those feelings, he dwells observing dispassion in them, he dwells observing cessation of them, he dwells observing letting go of them. Dwelling observing impermanence in those feelings, observing dispassion, observing cessation, and observing letting go, he does not cling to anything in the world. Not clinging, he is not perturbed. Remaining unperturbed, he personally attains complete quenching. He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ Briefly, lord of the gods, it is in this way that a bhikkhu is liberated by the exhaustion of craving, becomes one who is absolutely done, completely free from bondage, who has completed the spiritual life, who has reached the complete conclusion, and who is the best among gods and humans.”
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 the venerable Mahāmoggallāna, having rejoiced and delighted in the words of Sakka, lord of the gods—just as easily as a strong man might extend his flexed arm or flex his extended arm—disappeared from among the gods of the Thirty-Three and appeared in the Eastern Park, at Migāramātā’s mansion.
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ: “eso nu te, mārisa, so bhagavā satthā”ti?
Then, not long after the venerable Mahāmoggallāna had left, the handmaidens of Sakka, lord of the gods, said this to Sakka, lord of the gods: “Sir, was that your teacher, the Blessed One?”
“Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno”ti.
“That was not my teacher, the Blessed One, ladies. That was my spiritual companion, the venerable Mahāmoggallāna.”
“Lābhā te, mārisa, suladdhaṁ te, mārisa yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. Aho nūna te so bhagavā satthā”ti.
“It is a blessing for you, sir, it is most fortunate for you, sir, that your spiritual companion has such great psychic power and such great might. Oh, how much more so must be the Blessed One, your teacher!”
Atha 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 saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti?
Then the venerable Mahāmoggallāna approached the Blessed One. Having approached, he paid homage to the Blessed One and sat to one side. Sitting to one side, the venerable Mahāmoggallāna said this to the Blessed One: “Venerable sir, does the Blessed One recall briefly speaking about liberation by the exhaustion of craving to a certain well-known and |renowned::(comm) with large retinue [mahesakkha]| spirit?”
“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 saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
“I recall, Moggallāna, that Sakka, lord of the gods, approached me. Having drawn near, he paid homage to me and stood to one side. Standing there, Moggallāna, Sakka, lord of the gods, said this to me: ‘Briefly, venerable sir, in what way is a bhikkhu liberated by the exhaustion of craving, being one who is absolutely done, completely free from bondage, who has completed the spiritual life, who has reached the complete conclusion, and who is the best among gods and humans?’
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.
When this was said, Moggallāna, I said this to Sakka, lord of the gods: ‘Here, lord of the gods, a bhikkhu has learned: “Nothing is worth holding on to.” When a bhikkhu has learned: “Nothing is worth holding on to,” he directly knows all things. Having directly known all things, he completely comprehends all things. Having completely comprehended all things, whatever feeling he experiences—whether pleasant, painful, or neither-painful-nor-pleasant—he dwells observing impermanence in those feelings, he dwells observing dispassion in them, he dwells observing cessation of them, he dwells observing letting go of them. Dwelling observing impermanence in those feelings, observing dispassion, observing cessation, and observing letting go, he does not cling to anything in the world. Not clinging, he is not perturbed. Remaining unperturbed, he personally attains complete quenching. He understands: “Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” Briefly, lord of the gods, it is in this way that a bhikkhu is liberated by the exhaustion of craving, becomes one who is absolutely done, completely free from bondage, who has completed the spiritual life, who has reached the complete conclusion, and who is the best among gods and humans.’ It is in this way, Moggallāna, I recall briefly speaking about liberation by the exhaustion of craving to Sakka, lord of the gods.
Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Mahāmoggallāna was delighted and pleased with the Blessed One’s words.