The Shorter Craving-Destruction Discourse Cūḍa Taṃhṅsaṃ khaya Sutta (MN 37)

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('â', All dhammas are unworthy of adherence.â2 Having heard that all dhammas are unworthy of adherence, he directly knows every dhamma. Directly knowing every dhamma, he comprehends every dhamma. Comprehending every dhamma, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling.3 As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by [doesnât cling to] anything in the world. Unsustained, he isnât agitated. Unagitated, he totally unbinds right within. He discerns: ),

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('â', Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.â "Itâs in this respect, deva-king, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings." Then Sakka the deva-king, delighting in & approving of the Buddhaâs words, bowed down & circumambulated him—keeping him to his right—and then vanished right there. Now, on that occasion Ven. Mahṅ Moggallṅna was sitting not far from the Blessed One. The thought occurred to him, "Did that spirit approve of the Blessed Oneâs words having broken through to them, or not? What if I were to find out whether he approved of the Blessed Oneâs words having broken through to them or not?" Then—just as a strong man might extend his flexed arm or flex his extended arm—Ven. Mahṅ Moggallṅna vanished from the palace of Migṅraâs mother in the Eastern Monastery and reappeared among the devas of the Thirty-three. Now, on that occasion, Sakka the deva-king was enjoying himself in the Pleasure Park of the Single White Lotus Flower, furnished & replete with the sound of 500 heavenly musicians. He saw Ven. Mahṅ Moggallṅna coming from afar, and on seeing him, dismissed the 500 heavenly musicians and went to him. On arrival, he said to him, "Come, dear sir Moggallṅna. Welcome, dear sir Moggallṅna. Itâs been a long time, dear sir Moggallṅna, since youâve made your way here. Sit down, dear sir Moggallṅna. This seat is made ready." Then Ven. Mahṅ Moggallṅna sat down on the seat made ready, while Sakka the deva-king sat down to one side, taking a lower seat. When Sakka the deva-king had taken his seat, Ven. Mahṅ Moggallṅna said to him, "Kosiya,4 how did the Blessed One describe to you in brief the release through the ending of craving? It would be good if we, too, could get to share in hearing that talk." "Dear sir, Moggallṅna, many are our duties, many our responsibilities: not only our own responsibilities but also the responsibilities of the devas of the Thirty-three. On top of that, even what is well-heard, well-grasped, well-attended to, well-remembered by us suddenly vanishes. "Once, dear sir Moggallṅna, a war was raging between the devas & the asuras, and in that war the devas won and the asuras lost. Having won that war and returned as victor, I had the Vejayanta (Victory) Palace built. Dear sir Moggallṅna, the Vejayanta Palace has 100 wings. Each wing has seven times 700 gabled halls; each gabled hall has seven times seven nymphs; each nymph has seven times seven handmaids. Would you like to see the delightful features of the Vejayanta Palace, dear sir Moggallṅna?" Ven. Mahṅ Moggallṅna accepted with silence. Then Sakka the deva-king & the Great King Vessavaṃṃa,5 giving precedence to Ven. Mahṅ Moggallṅna, went to the Vejayanta palace. The handmaids of Sakka the deva-king saw Ven. Mahṅ Moggallṅna coming in the distance and, on seeing him, feeling embarrassed & ashamed, went each into her own room. Just as a daughter-in-law, on seeing her father-in-law, is embarrassed & ashamed, even so the handmaids of Sakka the deva-king, on seeing Ven. Mahṅ Moggallṅna and feeling embarrassed & ashamed, went each into her own room. Then Sakka the deva-king & the Great King Vessavaṃṃa had Ven. Mahṅ Moggallṅna walk all around, exploring the Vejayanta Palace, (saying,) "Look at this delightful feature of the Vejayanta Palace, dear sir Moggallṅna! Look at this delightful feature of the Vejayanta Palace, dear sir Moggallṅna!" "This outshines Ven. Kosiya as one who has made merit in the past. Just as whenever human beings, on seeing something delightful, say, ),

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('â', How this outshines, good sirs, the devas of the Thirty-three!â in the same way, this outshines Ven. Kosiya as one who has made merit in the past." Then the thought occurred to Ven. Mahṅ Moggallṅna, "This spirit is living far too heedlessly.6 What if I were to inspire a sense of terror [saṃvega] in this spirit?" So Ven. Mahṅ Moggallṅna fabricated a fabrication of psychic power such that with his toe he made the Vejayanta Palace shiver & quiver & quake. Then the minds of Sakka the deva-king & the Great King Vessavaṃṃa & the devas of the Thirty-three were overcome with amazement & astonishment: "How amazing, good sirs! How astounding, good sirs!—the great power, the great might of this contemplative, in that with his toe he makes the deva palace shiver & quiver & quake!" Then Ven. Mahṅ Moggallṅna, knowing that Sakka the deva-king was in terror, his hair standing on end, said to him, "Kosiya, how did the Blessed One describe to you in brief the release through the ending of craving? It would be good if we, too, could get to share in hearing that talk." "Just now, dear sir Moggallṅna, I went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As I was standing there, I said to the Blessed One, ),

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('â', Briefly, lord, in what respect is a monk released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings?â "When this was said, the Blessed One said to me: ),

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('â', There is the case, deva-king, where a monk has heard, "All dhammas are unworthy of adherence." Having heard that all dhammas are unworthy of adherence, he directly knows every dhamma. Directly knowing every dhamma, he comprehends every dhamma. Comprehending every dhamma, then whatever feeling he experiences—pleasure, pain, neither pleasure nor pain—he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by [doesnât cling to] anything in the world. Unsustained, he isnât agitated. Unagitated, he totally unbinds right within. He discerns: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world." "),

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('â', Itâs in this respect, deva-king, that a monk, in brief, is released through the ending of craving, utterly complete, utterly free from bonds, a follower of the utterly holy life, utterly consummate: foremost among devas & human beings.â "That, Moggallṅna, is how I recall describing to Sakka the deva-king in brief the release through the ending of craving." That is what the Blessed One said. Gratified, Ven. Mahṅ Moggallṅna delighted in the Blessed Oneâs words. Notes 1. According to AN 7:58, this is the question that Ven. Mahṅ Moggallṅna asked the Buddha before he attained arahantship. The Buddhaâs answer here is the same as he gave in that discourse. So itâs appropriate that Moggallṅna, on hearing the Buddha give this answer to Sakka, should be curious as to how thoroughly Sakka understood the meaning. If he had truly taken it to heart, he would have attained arahantship just as Moggallṅna had. 2. The Commentary identifies "all dhammas" here as three sorts of fabricated dhammas: the five aggregates, the twelve sense media, and the eighteen properties (the twelve sense media plus the consciousness appropriate to each sense organ). This, however, misses the point that "all dhammas" in other contexts include not only fabricated dhammas but also unfabricated dhammas. (Iti 90; Dhp 277–279). It should also be noted that the Buddha gives the teaching that all dhammas are unworthy of adherence only to those who have already attained the Dhamma eye. As AN 9:36 shows, such people still have desire and passion for the experience of the deathless. To attain arahantship, they have to abandon that desire and passion as well. And because the statement, "All dhammas are unworthy of adherence" is also a dhamma, there comes a point where it, too, has to be abandoned. For other references to the abandoning of right view, see MN 22, SN 48:3, SN 48:4, and AN 10:93. As for those who have yet to attain the Dhamma eye, they shouldnât be in a hurry to abandon right view. They first have to attain to it, verifying their conviction in it by confirming that the Dhamma is true (MN 70). Only in the very last stages of the practice should all dhammas be abandoned. See MN 22. 3. The sequence here—"focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing"—follows the same pattern as the last four steps in the Buddhaâs description of mindfulness of breathing. See MN 118. 4. "Owl," Sakkaâs clan name. 5. One of the Four Great Kings. Vessavaṃṃa is the king of the north, ruling over the yakkhas. 6. According to DN 21, Sakka is a stream-enterer. However, SN 55:40 describes how a stream-enterer can still be heedless. MN 70 describes the practices that a stream-enterer still has to do with heedfulness. 7. The Commentary says that Sakka is Ven. Mahṅ Moggallṅnaâs fellow in the holy life in the sense that he is a stream-enterer. It calls this kind of holy life a "path holy life (magga-brahmacariya)." See also: SN 27:1–10; SN 46:26; Sn 5:8 - --> - - - -

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The Shorter Craving-Destruction Discourse Cūḍa Taṃhṅsaṃ khaya Sutta (MN 37)

The Shorter Craving-Destruction Discourse Cūḍa Taṃhṅsaṃ khaya Sutta (MN 37)