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I heard thus:
At one time the Blessed One lived in the Pubba monastery, the palace of Migaara’s mother in Savatthi. Venerable Ā nanda, getting up from his seclusion in the evening, approached the Blessed One, worshipped, sat on a side and said thus. ‘Venerable sir, once when the Blessed One was living with the Sakyas in the hamlet Naagaraka, I heard these acknowledged words from the Blessed One himself: "Ā nanda, at present I abide much in Void-Ness." How could I, hearing it, grasp it thoroughly bear it?’
‘Then Ā nanda, listen, hear, grasp thoroughly and bear it. Ā nanda, in the past as well as now, I abide much in Void-Ness. Just as the palace of Migaara’s mother is void of elephants, cattle, mares, raw gold, sovereign gold and assemblies of women and men and is not void of the community, on account of this there is a single perception. In the same manner the Bhikkhu not attending to the perception of village or humans attends to the single perception of remoteness. [1] With the perception of remoteness, the mind springs, gets settled and is released. [2] Whatever anxiety there’s on account of the perception of village, is not evident here. Whatever anxiety there’s on account of the perception of humans, is not evident here. There is this anxiety of the perception of remoteness. He knows, this is void of the perception of village and the perception of humans. He knows it is not void of the perception of remoteness. Thus on account of whatever is not there, Void-Ness is perceived, and whatever remains is perceived as peaceful. Ā nanda, as it is enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of humans or the perception of remoteness, attends to the single perception of earth. With the perception of earth the mind springs, gets settled and is released. Like the bull beaten with the goad, is no more in his own power In the same manner the Bhikkhu disregarding the irregular features such as highlands, lowlands, river valleys and ridges attends to the single perception of earth. To him with the perception of earth the mind springs, gets settled and is released. He knows, whatever anxiety there’s on account of the perception of humans and the perception of remoteness, they’re not evident here. There is non Void-Ness on account of the single perception of earth. Thus on account of whatever is not there, Void-Ness is perceived, and whatever remains is perceived as peaceful. Ā nanda, as it is enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of remoteness or the perception of earth, attends to the single perception of the sphere of space. With the perception of the sphere of space the mind springs, gets settled and is released. He knows, whatever anxiety there’s on account of the perception of remoteness and the perception of earth, they’re not evident here. There is non Void-Ness on account of the single perception of the sphere of space. Thus on account of whatever is not there, Void-Ness is perceived, and whatever remains is perceived as peaceful. Ā nanda, as it’s enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of earth or the perception of the sphere of space, attends to the single perception of the sphere of consciousness. With the perception of the sphere of consciousness the mind springs, gets settled and is released. He knows, whatever anxiety there’s on account of the perception of earth and the perception of the sphere of space, they’re not evident here. There is non Void-Ness on account of the single perception of the sphere of consciousness. Thus on account of whatever is not there, Void-Ness is perceived, and whatever remains is perceived as peaceful. Ā nanda, as it’s enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of the sphere of space or the perception of the sphere of consciousness, attends to the single perception of the sphere of nothingness. With the perception of the sphere of nothingness the mind springs, gets settled and is released. He knows, whatever anxiety there’s on account of the perception of the sphere of space and the perception of the sphere of consciousness, are not evident here. There is non Void-Ness on account of the single perception of the sphere of nothingness. Thus on account of whatever is not there, Void-Ness is perceived, whatever remains is perceived as peaceful. Ā nanda, as it’s enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of the sphere of consciousness or the perception of the sphere of nothingness, attends to the single perception on account of neither perception nor non perception With neither perception nor non perception the mind springs, gets settled and is released. He knows, whatever anxiety there’s on account of the perception of the sphere of consciousness and the perception of the sphere of nothingness, they’re not evident here. There is anxiety on account of the single perception of neither perception nor non-perception. Thus on account of whatever is not there, Void-Ness is perceived, whatever remains there, is perceived as peaceful. Ā nanda, as it is enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of the sphere of nothingness or the perception of neither perception nor non-perception, attends to the single sign-less concentration of the mind. With the sign-less concentration, the mind springs, gets settled and is released. He knows, whatever anxiety there’s on account of the perception of the sphere of nothingness and the perception of the sphere of neither perception nor non-perception they’re not evident here. There is anxiety on account of life and the body of six mental spheres. Thus on account of whatever is not there, Void-Ness is perceived, whatever remains there, is perceived as peaceful. Ā nanda, as it is enjoyed, thus comes about the un-perverted, pure ascend to Void-Ness.
Again, Ā nanda, the Bhikkhu not attending to the perception of the sphere of nothingness or the perception of neither perception nor non-perception, attends to the single sign-less concentration of the mind. With the sign-less concentration, the mind springs, gets settled and is released. He knows, even this sign-less concentration is compounded and mentally thought out. Whatever is compounded and mentally thought out is impermanent and it ceases. When he knows and sees this, his mind finds release, from sensual desires, from desires ‘to be,’ and from ignorant desires. When released knowledge arises, I’m released. Birth is destroyed, the holy life is lived, what should be done is done. He knows, there is nothing to wish. He knows, whatever anxiety there’s on account of sensual desires, they’re not evident. On account of desires ‘to be’ they’re not evident. On account of ignorant desires, they’re not evident. There is anxiety on account of life and the body of six mental spheres. He knows this is void of sensual desires, void of desires ‘to be’ and void of ignorant desires. There is non Void-Ness on account of life and the body of six mental spheres Thus on account of whatever is not there, Void-Ness is perceived whatever remains is perceived as peaceful. Ā nanda, as it is enjoyed, thus comes about the most noble un-perverted, pure ascend to Void-Ness Ā nanda, whoever recluses or Brahmins abode in Void-Ness, they all abode in this most noble and pure Void-Ness. Whoever recluses or Brahmins will abide in Void-Ness, they all will abide in this most noble and pure Void-Ness. Whoever recluses or Brahmins now abide in Void-Ness, they all abide in this most noble and pure Void-Ness. Therefore Ā nanda, you should train, we should abide in this most noble pure Void-Ness.’
The Blessed One said thus and venerable Ā nanda delighted in the words of the Blessed One.
Footnotes:
1. Attends to the single perception of remoteness. ‘arannsannam paticca manasikaroti ekattam’ The perception of remoteness is the physical displacing of the enjoyments of the five strands of sensual pleasures.
2. With the perception of remoteness, the mind springs, gets settled and is released. ‘tassa arannasannaaya cittam pakkhandati pasiidati santitthati vimuccati.’ It is the nature of the mind to spring at a sign, if agreeable get settled there and if ready to be released, to be released.
Cuulatanhaasankhaya Sutta
The Shorter Discourse On the Destruction of Craving
I heard thus:
At one time the Blessed One was living in the Pubba monastery, in the palace of Migaara’s mother in Savatthi. Then Sakka the king of gods approached the Blessed One, worshipped, stood on a side and said thus: Venerable sir, how is the Bhikkhu released, by destroying craving in short? How does he become perfect, come to the end of the yoke and end of the holy life and become the chief among gods and men?
Here, king of gods, the Bhikkhu becomes learned, that anything is not suitable to settle in. Becomes learned, learning all things thoroughly and accurately recognizing all things Feels all feelings pleasant, unpleasant or neither unpleasant nor pleasant. In those feelings he sees impermanence, detaches the mind from them, and sees their cessation, and gives them up. Abiding seeing impermanence, detachment, cessation and giving up of those feelings, does not seize anything in the world. Not seizing does not worry. Not worried is internally extinguished. Birth is destroyed, done what should be done, the holy life lived, knows there is nothing more to wish. O! king of gods, with this much, the Bhikkhu is highly perfect, thoroughly come to the end of the yoke, is released by the destruction of craving and becomes the chief among gods and men. Then the king of gods, delighting and agreeing with the words of the Blessed One worshipped and circumambulated the Blessed One and vanished from there itself.
At that time venerable Maha Moggallana was seated near the Blessed One and it occurred to venerable Maha Moggallana did this non-human really understand the words of the Blessed One, delighted vanish or didn’t he, I should find it out. Then venerable Maha Moggallana, as a strong man would stretch his bent arm or bend his stretched arm, vanished from the Pubba monastery the palace of Migaara’s mother and appeared with the gods of the thirty-two. At that time Sakka the king of gods was in the park of the single white lotus attended by the fivefold heavenly music. Sakka the king of gods seeing venerable Maha Moggallana coming in the distance, dismissed the fivefold heavenly music approached venerable Maha Moggallana and said: Welcome! Sir Moggallana, it is after a long time that sir Moggallana has found an occasion to come here. Sit, sir, the seat is ready. Venerable Maha Moggallana sat on the prepared seat. Sakka the king of gods too sat on a low seat, and venerable Maha Moggallana said thus to the king of gods.
Kosiya, how did the Blessed One explain to you the release through the destruction of craving in short. We too like to hear it. Good sir, we have much work to do, and much to do for the gods of the thirty-two. Yet sir, Moggallana, we heard it, grasped it well, thoroughly considered it and bore it in mind, and we vanished immediately. In the past there was a battle between the gods and the demi gods. We defeated the demi gods in that battle and on returning after the victory to celebrate the victory, I created a mansion named Vejanta This mansion has one hundred pinnacles, and each pinnacle has seven, seven hundred gables, each gable has seven nymphs and each nymph has seven attendants. Sir, Moggallana, do you desire to see the splendor of the Vejanta mansion. Venerable Maha Moggallana accepted in silence.
Then Sakka the king of gods and Vessavana the great king approached the Vejanta mansion following venerable Maha Moggallana. Seeing venerable Maha Moggallana approaching in the distance, the attendants of Sakka the king of gods entered their own rooms with remorse and shame, like the daughters-in-law who have seen the mother-in-law. Then Sakka the king of gods and Vessavana the great king wandering to and fro in the Vejanta palace said. Sir Moggallana look at the splendor of the Vejanta palace. This splendor is on account of venerable Kosiya having done merit in the past. Even people seeing something good would say, it is splendid, would say it is the work of the gods of the thirty-two. Venerable Kosiya lives in splendor owing to having done merit in the past. Then it occurred to venerable Maha Moggallana. This foolish non-human lives in negligence, what if I arouse consternation in him. Then venerable Maha Moggallana exercised a psychic power by which he caused the Vejanta mansion to shake and tremble with his toe. Sakka the king of gods, the great king Vessavana and the retinue of gods of the thirty three, were amazed, and surprised to think that a recluse could shake violently a heavenly mansion with the toe of his foot. Then venerable Maha Moggallana knowing that Sakka the king of gods was frightened and was with hairs standing on end, said thus to him.
Kosiya, how did the Blessed One tell you the release through the destruction of craving in short, we too would like to hear it Sir, Moggallana, I approached the Blessed One, worshipped, stood on a side and said thus: Venerable sir, how is the Bhikkhu released with the destruction of craving in short? How is he highly perfected, thoroughly come to the end of the yoke and the end of the holy life and become the chief among gods and men? Sir, Moggallana then the Blessed One said thus to me. Here, king of gods, the Bhikkhu becomes learned, that anything is not suitable to settle in. He becomes learned, learning all things thoroughly, accurately recognizing all things, feels whatever feelings pleasant, or unpleasant or neither unpleasant nor pleasant. He sees impermanence in those feelings, detaches the mind from them, sees their cessation, and gives them up. Thus abiding seeing impermanence, detachment, cessation and giving up of those feelings, does not seize anything in the world. Not seizing does not worry, not worried is internally extinguished. Birth is destroyed, what should be done, is done. The holy life lived, knows there is nothing more to wish. O! king of gods, with this much done, the Bhikkhu is released with the destruction of craving in short. Thus he becomes highly perfected, thoroughly come to the end of the yoke, end of the holy life and becomes the chief among gods and men.. Sir, Moggallana, the Blessed One explained the release through the destruction of craving in short thus . Then venerable Maha Moggallana delighting and agreeing with the words of Sakka the king of gods vanished from the presence of the gods of the thirty three and appeared in the Pubba monastery the palace of Migaara’s mother as a strong man would stretch his bent arm or bend his stretched arm. Soon after venerable Maha Moggallana had left, the attendant gods of Sakka the king of gods said thus to him-Sir, is that the Blessed One your teacher-Sirs he is not the Blessed One, our Teacher, he is a co-associate of mine. Venerable Maha Moggallana. It is gain for you sir, your co-associate is so powerful, so what about your Teacher.
Then venerable Maha Moggallana approached the Blessed One worshipped and sat on a side and said thus to the Blessed One: Venerable sir, does the Blessed One remember explaining the release through the destruction of craving in short to a certain powerful non human. Maha Moggallana, I remember. Here, Sakka the king of gods approached worshipped me and stood on a side and asked Venerable sir, how is the Bhikkhu released with the destruction of craving in short? How does he become highly perfect and thoroughly come to the end of the yoke and the end of the holy life. Moggallana, when this was said, I said thus, to Sakka the king of gods, Here, king of gods, the Bhikkhu becomes learned, that anything is not suitable to settle in. He becomes learned, learning all things thoroughly and accurately recognizing all things. He feels whatever feelings pleasant, or unpleasant or neither unpleasant nor pleasant. He sees impermanence in these feelings. Detaching his mind from them and seeing their cessation, gives them up. Thus he abides seeing impermanence, detachment, cessation and giving up of those feelings, does not seize anything in the world. Not seizing does not worry. Not worried is internally extinguished. Birth is destroyed. What should be done is done, the holy life lived, knows there is nothing more to wish. O! king of gods, with this much done the Bhikkhu is released with the destruction of craving in short. Become highly perfect, thoroughly come to the end of the yoke and the end of the holy life. Becomes the chief among gods and men.. Moggallana, I remember explaining the release through the destruction of craving in short to Sakka the king of gods, thus.
The Blessed One said thus and venerable Maha Moggallana delighted in the words of the Blessed One.