Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother.

Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo bhagavantaṁ etadavoca:Then Sakka the deva-king went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As he was standing there, he said to the Blessed One,

“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?“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?”

“Idha, devānaminda, bhikkhuno sutaṁ hoti:“There is the case, deva-king, where a monk has heard, ‘sabbe dhammā nālaṁ abhinivesāyā’ti.‘All dhammas are unworthy of adherence.’ Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hoti:Having heard that ‘sabbe dhammā nālaṁ abhinivesāyā’ti.all dhammas are unworthy of adherence, So sabbaṁ dhammaṁ abhijānāti; sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti; sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti—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— sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by [doesn’t cling to] anything in the world. Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:Unsustained, he isn’t agitated. Unagitated, he totally unbinds right within. ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.“It’s 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.”

Atha kho sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.Then Sakka the deva-king, delighting in & approving of the Buddha’s words, bowed down & circumambulated him—keeping him to his right—and then vanished right there.

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.Now, on that occasion Ven. Mahā Moggallāna was sitting not far from the Blessed One. Atha kho āyasmato mahāmoggallānassa etadahosi:The thought occurred to him, “kiṁ nu kho so yakkho bhagavato bhāsitaṁ abhisamecca anumodi udāhu no;“Did that spirit approve of the Blessed One’s words having broken through to them, or not? yannūnāhaṁ taṁ yakkhaṁ jāneyyaṁ—What if I were to find out yadi vā so yakkho bhagavato bhāsitaṁ abhisamecca anumodi yadi vā no”ti?whether he approved of the Blessed One’s words having broken through to 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.Then—just as a strong man might extend his flexed arm or flex his extended arm—Ven. Mahā Moggallāna vanished from the palace of Migāra’s mother in the Eastern Monastery and reappeared among the devas of the Thirty-three. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti.
tūriyasatehi → turiyasatehi (bj, sya-all, km, pts1ed)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.

Addasā kho sakko devānamindo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ.He saw Ven. Mahā Moggallāna coming from afar, Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ etadavoca:and on seeing him, dismissed the 500 heavenly musicians and went to him. On arrival, he said to him, “ehi kho, mārisa moggallāna, svāgataṁ, mārisa moggallāna.“Come, dear sir Moggallāna. Welcome, dear sir Moggallāna. Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyaṁ akāsi yadidaṁ idhāgamanāya.It’s been a long time, dear sir Moggallāna, since you’ve made your way here. Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti.Sit down, dear sir Moggallāna. This seat is made ready.” Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.Then Ven. Mahā Moggallāna sat down on the seat made ready, Sakkopi kho devānamindo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.while Sakka the deva-king sat down to one side, taking a lower seat.

Ekamantaṁ nisinnaṁ kho sakkaṁ devānamindaṁ āyasmā mahāmoggallāno etadavoca:When Sakka the deva-king had taken his seat, Ven. Mahā Moggallāna said to him, “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi?“Kosiya, how did the Blessed One describe to you in brief the release through the ending of craving? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.
savanāyā”ti → savaṇāyāti (bj)It would be good if we, too, could get to share in hearing that talk.”

“Mayaṁ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā—“Dear sir, Moggallāna, many are our duties, many our responsibilities: appeva sakena karaṇīyena, api ca devānaṁyeva tāvatiṁsānaṁ karaṇīyena.not only our own responsibilities but also the responsibilities of the devas of the Thirty-three. Api ca, mārisa moggallāna, sussutaṁyeva hoti suggahitaṁ sumanasikataṁ sūpadhāritaṁ, yaṁ no khippameva antaradhāyati.On top of that, even what is well-heard, well-grasped, well-attended to, well-remembered by us suddenly vanishes. Bhūtapubbaṁ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi.
samupabyūḷho → samupabbūḷho (bj, pts1ed); samūpabbūḷho (si); samūpabyuḷho (sya-all, km)“Once, dear sir Moggallāna, a war was raging between the devas & the asuras, Tasmiṁ kho pana, mārisa moggallāna, saṅgāme devā jiniṁsu, asurā parājiniṁsu.and in that war the devas won and the asuras lost. So kho ahaṁ, mārisa moggallāna, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṁ nāma pāsādaṁ māpesiṁ.Having won that war and returned as victor, I had the Vejayanta (Victory) Palace built. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṁ niyyūhaṁ.Dear sir Moggallāna, the Vejayanta Palace has 100 wings. Ekekasmiṁ niyyūhe satta satta kūṭāgārasatāni.Each wing has seven times 700 gabled halls; Ekamekasmiṁ kūṭāgāre satta satta accharāyo.each gabled hall has seven times seven nymphs; Ekamekissā accharāya satta satta paricārikāyo.each nymph has seven times seven handmaids. Iccheyyāsi no tvaṁ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṁ daṭṭhun”ti?Would you like to see the delightful features of the Vejayanta Palace, dear sir Moggallāna?” Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.Ven. Mahā Moggallāna accepted with silence.

Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṁsu.Then Sakka the deva-king & the Great King Vessavaṇṇa, giving precedence to Ven. Mahā Moggallāna, went to the Vejayanta palace. Addasaṁsu kho sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ;The handmaids of Sakka the deva-king saw Ven. Mahā Moggallāna coming in the distance and, on seeing him, disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu.
disvā → daṭṭhā (bj); diṭṭhā (si, pts1ed, mr)feeling embarrassed & ashamed, went each into her own room. Seyyathāpi nāma suṇisā sasuraṁ disvā ottappati hirīyati;Just as a daughter-in-law, on seeing her father-in-law, is embarrassed & ashamed, evameva sakkassa devānamindassa paricārikāyo āyasmantaṁ mahāmoggallānaṁ disvā ottappamānā hirīyamānā sakaṁ sakaṁ ovarakaṁ pavisiṁsu.even so the handmaids of Sakka the deva-king, on seeing Ven. Mahā Moggallāna and feeling embarrassed & ashamed, went each into her own room.

Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṁ mahāmoggallānaṁ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti:Then Sakka the deva-king & the Great King Vessavaṇṇa had Ven. Mahā Moggallāna walk all around, exploring the Vejayanta Palace, (saying,) “idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṁ;“Look at this delightful feature of the Vejayanta Palace, dear sir Moggallāna! idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti.Look at this delightful feature of the Vejayanta Palace, dear sir Moggallāna!”

“Sobhati idaṁ āyasmato kosiyassa, yathā taṁ pubbe katapuññassa.“This outshines Ven. Kosiya as one who has made merit in the past. Manussāpi kiñcideva rāmaṇeyyakaṁ disvā evamāhaṁsu:Just as whenever human beings, on seeing something delightful, say, ‘sobhati vata bho yathā devānaṁ tāvatiṁsānan’ti.‘How this outshines, good sirs, the devas of the Thirty-three!’ Tayidaṁ āyasmato kosiyassa sobhati, yathā taṁ pubbe katapuññassā”ti.in the same way, this outshines Ven. Kosiya as one who has made merit in the past.”

Atha kho āyasmato mahāmoggallānassa etadahosi:Then the thought occurred to Ven. Mahā Moggallāna, “atibāḷhaṁ kho ayaṁ yakkho pamatto viharati.“This spirit is living far too heedlessly. Yannūnāhaṁ imaṁ yakkhaṁ saṁvejeyyan”ti.What if I were to inspire a sense of terror [saṁvega] in this spirit?”

Atha kho āyasmā mahāmoggallāno tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā vejayantaṁ pāsādaṁ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi.
abhisaṅkhāsi → abhisaṅkhāreti (sya-all, km); abhisaṅkhāresi (mr)So Ven. Mahā Moggallāna fabricated a fabrication of psychic power such that with his toe he made the Vejayanta Palace shiver & quiver & quake. Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṁsā acchariyabbhutacittajātā ahesuṁ:Then the minds of Sakka the deva-king & the Great King Vessavaṇṇa & the devas of the Thirty-three were overcome with amazement & astonishment: “acchariyaṁ vata, bho, abbhutaṁ vata, bho.“How amazing, good sirs! How astounding, good sirs!— Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṁ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti.the great power, the great might of this contemplative, in that with his toe he makes the deva palace shiver & quiver & quake!”

Atha kho āyasmā mahāmoggallāno sakkaṁ devānamindaṁ saṁviggaṁ lomahaṭṭhajātaṁ viditvā sakkaṁ devānamindaṁ etadavoca:Then Ven. Mahā Moggallāna, knowing that Sakka the deva-king was in terror, his hair standing on end, said to him, “yathā kathaṁ pana kho, kosiya, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsi?“Kosiya, how did the Blessed One describe to you in brief the release through the ending of craving? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.It would be good if we, too, could get to share in hearing that talk.”

“Idhāhaṁ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṁ; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, mārisa moggallāna, bhagavantaṁ etadavocaṁ:“Just now, dear sir Moggallāna, 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, ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti?‘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?’

Evaṁ vutte, mārisa moggallāna, bhagavā maṁ etadavoca:“When this was said, the Blessed One said to me: ‘idha, devānaminda, bhikkhuno sutaṁ hoti:‘There is the case, deva-king, where a monk has heard, “sabbe dhammā nālaṁ abhinivesāyā”ti.“All dhammas are unworthy of adherence.” Evañcetaṁ, devānaminda, bhikkhuno sutaṁ hotiHaving heard that “sabbe dhammā nālaṁ abhinivesāyā”ti.all dhammas are unworthy of adherence, So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.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— So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati,As he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling, he is unsustained by [doesn’t cling to] anything in the world. anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:Unsustained, he isn’t agitated. Unagitated, he totally unbinds right within. “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti.He discerns: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”’ Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.“It’s 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.’ Evaṁ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṁ abhāsī”ti.“That is how, dear sir Moggallāna, the Blessed One described to me in brief the release through the ending of craving.”

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 Ven. Mahā Moggallāna, delighting in & approving of Sakka the deva-king’s words—as a strong man might extend his flexed arm or flex his extended arm—vanished from among the devas of the Thirty-three and reappeared in the palace of Migāra’s mother in the Eastern Monastery.

Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṁ devānamindaṁ etadavocuṁ:Then not long after Ven. Mahā Moggallāna had left, the handmaids of Sakka the deva-king said to him, “eso nu te, mārisa, so bhagavā satthā”ti?“Dear sir, is that Blessed One your teacher?”

“Na kho me, mārisa, so bhagavā satthā.“No, that Blessed One isn’t my teacher. Sabrahmacārī me eso āyasmā mahāmoggallāno”ti.That is Ven. Mahā Moggallāna, my fellow in the holy life.”

“Lābhā te, mārisa, suladdhaṁ te, mārisa
suladdhaṁ te, mārisa → etthantare pāṭho cck, si, pts1ed potthakesu“It’s a gain for you, dear sir, a great gain for you, dear sir, yassa te sabrahmacārī evaṁmahiddhiko evaṁmahānubhāvo.in that you have a fellow in the holy life of such great power, such great might! Aho nūna te so bhagavā satthā”ti.How much more so will the Blessed One, your teacher be!”

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca:Then Ven. Mahā Moggallāna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti?
bhagavā ahu → ahunaññeva (si, km); āhunaññeva (sya-all); ahu taññeva (pts1ed) | bhāsitā”ti → bhāsitā (bj); abhāsitthāti (pts1ed, mr)“Does the Lord Blessed One recall describing in brief the release through the ending of craving to a certain spirit with a great following?”

“Abhijānāmahaṁ, moggallāna, idha sakko devānamindo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, moggallāna, sakko devānamindo maṁ etadavoca:“I recall, Moggallāna, that just now Sakka the deva-king approached me and, on arrival, having bowed down to me, stood to one side. As he was standing there, he said to me, ‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.‘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?’

Evaṁ vutte, ahaṁ, moggallāna, sakkaṁ devānamindaṁ etadavocaṁ“When this was said, I said to him: ‘idha devānaminda, bhikkhuno sutaṁ hoti‘There is the case, deva-king, where a monk has heard, “sabbe dhammā nālaṁ abhinivesāyā”ti.“All dhammas are unworthy of adherence.” Evaṁ cetaṁ, devānaminda, bhikkhuno sutaṁ hotiHaving heard that “sabbe dhammā nālaṁ abhinivesāyā”ti.all dhammas are unworthy of adherence, So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.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— So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.he remains focused on inconstancy, focused on dispassion, focused on cessation, focused on relinquishing with regard to that feeling. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto,As he remains focused on inconstancy, focused on dispassion, focused on cessation, paṭinissaggānupassī viharanto na kiñci loke upādiyati,focused on relinquishing with regard to that feeling, he is unsustained by [doesn’t cling to] anything in the world. anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati:Unsustained, he isn’t agitated. Unagitated, he totally unbinds right within. “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti pajānāti.He discerns: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.”’ Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.“‘It’s 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.’ Evaṁ kho ahaṁ, moggallāna, abhijānāmi sakkassa devānamindassa saṅkhittena taṇhāsaṅkhayavimuttiṁ bhāsitā”ti.
bhāsitā”ti → abhāsitthāti (mr)“That, Moggallāna, is how I recall describing to Sakka the deva-king in brief the release through the ending of craving.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Mahā Moggallāna delighted in the Blessed One’s words.

Cūḷataṇhāsaṅkhayasuttaṁ niṭṭhitaṁ sattamaṁ.