| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ३७
Majjhima Nikāya 37
The Middle-Length Suttas Collection 37
चूळतण्हासङ्खयसुत्त
Cūḷataṇhāsaṅkhayasutta
The Shorter Discourse on the Ending of Craving
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति पुब्बारामे मिगारमातुपासादे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
अथ खो सक्को देवानमिन्दो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो सक्को देवानमिन्दो भगवन्तं एतदवोच:
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:
“कित्तावता नु खो, भन्ते, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्”ति?
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?
“Sir, how do you briefly define a bhikkhu 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?”
“इध, देवानमिन्द, भिक्खुनो सुतं होति: ‘सब्बे धम्मा नालं अभिनिवेसायाऽति। एवञ्चेतं, देवानमिन्द, भिक्खुनो सुतं होति: ‘सब्बे धम्मा नालं अभिनिवेसायाऽति। सो सब्बं धम्मं अभिजानाति; सब्बं धम्मं अभिञ्ञाय सब्बं धम्मं परिजानाति; सब्बं धम्मं परिञ्ञाय यं किञ्चि वेदनं वेदेति—सुखं वा दुक्खं वा अदुक्खमसुखं वा, सो तासु वेदनासु अनिच्चानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। सो तासु वेदनासु अनिच्चानुपस्सी विहरन्तो, विरागानुपस्सी विहरन्तो, निरोधानुपस्सी विहरन्तो, पटिनिस्सग्गानुपस्सी विहरन्तो न किञ्चि लोके उपादियति। अनुपादियं न परितस्सति, अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति: ‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। एत्तावता खो, देवानमिन्द, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्”ति।
“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.
“Lord of Gods, it’s when a bhikkhu has heard: ‘Nothing is worth insisting on.’ When a bhikkhu 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 no return to any state of existence.’ That’s how I briefly define a bhikkhu 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.”
अथ खो सक्को देवानमिन्दो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा तत्थेवन्तरधायि।
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.
तेन खो पन समयेन आयस्मा महामोग्गल्लानो भगवतो अविदूरे निसिन्नो होति। अथ खो आयस्मतो महामोग्गल्लानस्स एतदहोसि: “किं नु खो सो यक्खो भगवतो भासितं अभिसमेच्च अनुमोदि उदाहु नो; यन्नूनाहं तं यक्खं जानेय्यं—यदि वा सो यक्खो भगवतो भासितं अभिसमेच्च अनुमोदि यदि वा नो”ति?
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 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? Why don’t I find out?”
अथ खो आयस्मा महामोग्गल्लानो—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—पुब्बारामे मिगारमातुपासादे अन्तरहितो देवेसु तावतिंसेसु पातुरहोसि। तेन खो पन समयेन सक्को देवानमिन्दो एकपुण्डरीके उय्याने दिब्बेहि पञ्चहि तूरियसतेहि समप्पितो समङ्गीभूतो परिचारेति।
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 tūriyasatehi1 samappito samaṅgībhūto paricāreti.
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. Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a divine orchestra.
अद्दसा खो सक्को देवानमिन्दो आयस्मन्तं महामोग्गल्लानं दूरतोव आगच्छन्तं। दिस्वान तानि दिब्बानि पञ्च तूरियसतानि पटिप्पणामेत्वा येनायस्मा महामोग्गल्लानो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं महामोग्गल्लानं एतदवोच: “एहि खो, मारिस मोग्गल्लान, स्वागतं, मारिस मोग्गल्लान। चिरस्सं खो, मारिस मोग्गल्लान, इमं परियायं अकासि यदिदं इधागमनाय। निसीद, मारिस मोग्गल्लान, इदमासनं पञ्ञत्तन्”ति। निसीदि खो आयस्मा महामोग्गल्लानो पञ्ञत्ते आसने। सक्कोपि खो देवानमिन्दो अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि।
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.
Seeing Mahāmoggallāna coming off in the distance, he dismissed the orchestra, approached Mahāmoggallāna, and said, “Come, my good Moggallāna! Welcome, good sir! 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.
एकमन्तं निसिन्नं खो सक्कं देवानमिन्दं आयस्मा महामोग्गल्लानो एतदवोच: “यथा कथं पन खो, कोसिय, भगवा सङ्खित्तेन तण्हासङ्खयविमुत्तिं अभासि? साधु मयम्पि एतिस्सा कथाय भागिनो अस्साम सवनाया”ति।
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.
Mahāmoggallāna 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.”
“मयं खो, मारिस मोग्गल्लान, बहुकिच्चा बहुकरणीया—अप्पेव सकेन करणीयेन, अपि च देवानंयेव तावतिंसानं करणीयेन। अपि च, मारिस मोग्गल्लान, सुस्सुतंयेव होति सुग्गहितं सुमनसिकतं सूपधारितं, यं नो खिप्पमेव अन्तरधायति। भूतपुब्बं, मारिस मोग्गल्लान, देवासुरसङ्गामो समुपब्यूळ्हो अहोसि। तस्मिं खो पन, मारिस मोग्गल्लान, सङ्गामे देवा जिनिंसु, असुरा पराजिनिंसु। सो खो अहं, मारिस मोग्गल्लान, तं सङ्गामं अभिविजिनित्वा विजितसङ्गामो ततो पटिनिवत्तित्वा वेजयन्तं नाम पासादं मापेसिं। वेजयन्तस्स खो, मारिस मोग्गल्लान, पासादस्स एकसतं निय्यूहं। एकेकस्मिं निय्यूहे सत्त सत्त कूटागारसतानि। एकमेकस्मिं कूटागारे सत्त सत्त अच्छरायो। एकमेकिस्सा अच्छराय सत्त सत्त परिचारिकायो। इच्छेय्यासि नो त्वं, मारिस मोग्गल्लान, वेजयन्तस्स पासादस्स रामणेय्यकं दट्ठुन्”ति? अधिवासेसि खो आयस्मा महामोग्गल्लानो तुण्हीभावेन।
“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 samupabyūḷho2 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.
“My good Moggallāna, I have many duties, and much to do, not only for myself, but also for the Gods of the Thirty-Three. Besides, I quickly forget even things I’ve properly heard, learned, applied the mind, and memorized. Once upon a time, a battle was fought between the gods and the demons. In that battle the gods won and the demons 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.
अथ खो सक्को च देवानमिन्दो वेस्सवणो च महाराजा आयस्मन्तं महामोग्गल्लानं पुरक्खत्वा येन वेजयन्तो पासादो तेनुपसङ्कमिंसु। अद्दसंसु खो सक्कस्स देवानमिन्दस्स परिचारिकायो आयस्मन्तं महामोग्गल्लानं दूरतोव आगच्छन्तं; दिस्वा ओत्तप्पमाना हिरीयमाना सकं सकं ओवरकं पविसिंसु। सेय्यथापि नाम सुणिसा ससुरं दिस्वा ओत्तप्पति हिरीयति; एवमेव सक्कस्स देवानमिन्दस्स परिचारिकायो आयस्मन्तं महामोग्गल्लानं दिस्वा ओत्तप्पमाना हिरीयमाना सकं सकं ओवरकं पविसिंसु।
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu. Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ; disvā3 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, 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 prudent and discreet, each went to her own bedroom. They were just like a daughter-in-law who is prudent and discreet when they see their father-in-law.
अथ खो सक्को च देवानमिन्दो वेस्सवणो च महाराजा आयस्मन्तं महामोग्गल्लानं वेजयन्ते पासादे अनुचङ्कमापेन्ति अनुविचरापेन्ति: “इदम्पि, मारिस मोग्गल्लान, पस्स वेजयन्तस्स पासादस्स रामणेय्यकं; इदम्पि, मारिस मोग्गल्लान, पस्स वेजयन्तस्स पासादस्स रामणेय्यकन्”ति।
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 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!”
“सोभति इदं आयस्मतो कोसियस्स, यथा तं पुब्बे कतपुञ्ञस्स। मनुस्सापि किञ्चिदेव रामणेय्यकं दिस्वा एवमाहंसु: ‘सोभति वत भो यथा देवानं तावतिंसानन्ऽति। तयिदं आयस्मतो कोसियस्स सोभति, यथा तं पुब्बे कतपुञ्ञस्सा”ति।
“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.
“That looks nice for the venerable Kosiya, just like for someone who has made merit in the past. Humans, when they see something lovely, also say: ‘It looks nice enough for the Gods of the Thirty-Three!’ That looks nice for the venerable Kosiya, just like for someone who has made merit in the past.”
अथ खो आयस्मतो महामोग्गल्लानस्स एतदहोसि: “अतिबाळ्हं खो अयं यक्खो पमत्तो विहरति। यन्नूनाहं इमं यक्खं संवेजेय्यन्”ति।
Atha kho āyasmato mahāmoggallānassa etadahosi: “atibāḷhaṁ kho ayaṁ yakkho pamatto viharati. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti.
Then Moggallāna thought, “This spirit lives much too negligently. Why don’t I stir up a sense of urgency in him?”
अथ खो आयस्मा महामोग्गल्लानो तथारूपं इद्धाभिसङ्खारं अभिसङ्खासि यथा वेजयन्तं पासादं पादङ्गुट्ठकेन सङ्कम्पेसि सम्पकम्पेसि सम्पवेधेसि। अथ खो सक्को च देवानमिन्दो, वेस्सवणो च महाराजा, देवा च तावतिंसा अच्छरियब्भुतचित्तजाता अहेसुं: “अच्छरियं वत, भो, अब्भुतं वत, भो। समणस्स महिद्धिकता महानुभावता, यत्र हि नाम दिब्बभवनं पादङ्गुट्ठकेन सङ्कम्पेस्सति सम्पकम्पेस्सति सम्पवेधेस्सती”ति।
Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi4 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 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, 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!”
अथ खो आयस्मा महामोग्गल्लानो सक्कं देवानमिन्दं संविग्गं लोमहट्ठजातं विदित्वा सक्कं देवानमिन्दं एतदवोच: “यथा कथं पन खो, कोसिय, भगवा सङ्खित्तेन तण्हासङ्खयविमुत्तिं अभासि? साधु मयम्पि एतिस्सा कथाय भागिनो अस्साम सवनाया”ति।
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.
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.”
“इधाहं, मारिस मोग्गल्लान, येन भगवा तेनुपसङ्कमिं; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं अट्ठासिं। एकमन्तं ठितो खो अहं, मारिस मोग्गल्लान, भगवन्तं एतदवोचं: ‘कित्तावता नु खो, भन्ते, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्ऽति?
“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?
“My dear Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him, ‘Sir, how do you briefly define a bhikkhu 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?’
एवं वुत्ते, मारिस मोग्गल्लान, भगवा मं एतदवोच: ‘इध, देवानमिन्द, भिक्खुनो सुतं होति: “सब्बे धम्मा नालं अभिनिवेसाया”ति। एवञ्चेतं, देवानमिन्द, भिक्खुनो सुतं होति “सब्बे धम्मा नालं अभिनिवेसाया”ति। सो सब्बं धम्मं अभिजानाति, सब्बं धम्मं अभिञ्ञाय सब्बं धम्मं परिजानाति, सब्बं धम्मं परिञ्ञाय यं किञ्चि वेदनं वेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा। सो तासु वेदनासु अनिच्चानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। सो तासु वेदनासु अनिच्चानुपस्सी विहरन्तो, विरागानुपस्सी विहरन्तो, निरोधानुपस्सी विहरन्तो, पटिनिस्सग्गानुपस्सी विहरन्तो न किञ्चि लोके उपादियति, अनुपादियं न परितस्सति, अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति: “खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति पजानाति। एत्तावता खो, देवानमिन्द, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्ऽति। एवं खो मे, मारिस मोग्गल्लान, भगवा सङ्खित्तेन तण्हासङ्खयविमुत्तिं अभासी”ति।
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 I had spoken the Buddha said to me: ‘Lord of Gods, it’s when a bhikkhu has heard: “Nothing is worth insisting on” When a bhikkhu 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 no return to any state of existence.” That’s how I briefly define a bhikkhu 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.”
अथ खो आयस्मा महामोग्गल्लानो सक्कस्स देवानमिन्दस्स भासितं अभिनन्दित्वा अनुमोदित्वा—सेय्यथापि नाम बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव—देवेसु तावतिंसेसु अन्तरहितो पुब्बारामे मिगारमातुपासादे पातुरहोसि।
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.
अथ खो सक्कस्स देवानमिन्दस्स परिचारिकायो अचिरपक्कन्ते आयस्मन्ते महामोग्गल्लाने सक्कं देवानमिन्दं एतदवोचुं: “एसो नु ते, मारिस, सो भगवा सत्था”ति?
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ: “eso nu te, mārisa, so bhagavā satthā”ti?
Soon after Moggallāna left, Sakka’s maids said to him, “Good sir, was that the Blessed One, your Teacher?”
“न खो मे, मारिस, सो भगवा सत्था। सब्रह्मचारी मे एसो आयस्मा महामोग्गल्लानो”ति।
“Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno”ti.
“No, it was not. That was my spiritual companion Venerable Mahāmoggallāna.”
“लाभा ते, मारिस, सुलद्धं ते, मारिस यस्स ते सब्रह्मचारी एवंमहिद्धिको एवंमहानुभावो। अहो नून ते सो भगवा सत्था”ति।
“Lābhā te, mārisa, suladdhaṁ te, mārisa yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo. Aho nūna te so bhagavā satthā”ti.
“You’re fortunate, good sir, 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!”
अथ खो आयस्मा महामोग्गल्लानो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा महामोग्गल्लानो भगवन्तं एतदवोच: “अभिजानाति नो, भन्ते, भगवा अहु ञातञ्ञतरस्स महेसक्खस्स यक्खस्स सङ्खित्तेन तण्हासङ्खयविमुत्तिं भासिता”ति?
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 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?”
“अभिजानामहं, मोग्गल्लान, इध सक्को देवानमिन्दो येनाहं तेनुपसङ्कमि; उपसङ्कमित्वा मं अभिवादेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो, मोग्गल्लान, सक्को देवानमिन्दो मं एतदवोच: ‘कित्तावता नु खो, भन्ते, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्ऽति।
“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 do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:
एवं वुत्ते, अहं, मोग्गल्लान, सक्कं देवानमिन्दं एतदवोचं ‘इध देवानमिन्द, भिक्खुनो सुतं होति “सब्बे धम्मा नालं अभिनिवेसाया”ति। एवं चेतं, देवानमिन्द, भिक्खुनो सुतं होति “सब्बे धम्मा नालं अभिनिवेसाया”ति। सो सब्बं धम्मं अभिजानाति, सब्बं धम्मं अभिञ्ञाय सब्बं धम्मं परिजानाति, सब्बं धम्मं परिञ्ञाय यं किञ्चि वेदनं वेदेति सुखं वा दुक्खं वा अदुक्खमसुखं वा। सो तासु वेदनासु अनिच्चानुपस्सी विहरति, विरागानुपस्सी विहरति, निरोधानुपस्सी विहरति, पटिनिस्सग्गानुपस्सी विहरति। सो तासु वेदनासु अनिच्चानुपस्सी विहरन्तो, विरागानुपस्सी विहरन्तो, निरोधानुपस्सी विहरन्तो, पटिनिस्सग्गानुपस्सी विहरन्तो न किञ्चि लोके उपादियति, अनुपादियं न परितस्सति, अपरितस्सं पच्चत्तञ्ञेव परिनिब्बायति: “खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति पजानाति। एत्तावता खो, देवानमिन्द, भिक्खु सङ्खित्तेन तण्हासङ्खयविमुत्तो होति अच्चन्तनिट्ठो अच्चन्तयोगक्खेमी अच्चन्तब्रह्मचारी अच्चन्तपरियोसानो सेट्ठो देवमनुस्सानन्ऽति। एवं खो अहं, मोग्गल्लान, अभिजानामि सक्कस्स देवानमिन्दस्स सङ्खित्तेन तण्हासङ्खयविमुत्तिं भासिता”ति।
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.”
इदमवोच भगवा। अत्तमनो आयस्मा महामोग्गल्लानो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said.
चूळतण्हासङ्खयसुत्तं निट्ठितं सत्तमं।
Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
