1 The First Jhāna

On one occasion the Venerable Mahāmoggallāna was dwelling at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park. There the Venerable Mahāmoggallāna addressed the Bhikkhus thus: “Friends, Bhikkhus!”

“Friend!” those Bhikkhus replied. The Venerable Mahāmoggallāna said this:

“Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the first jhāna, the first jhāna.” What now is the first jhāna?’

“Then, friends, it occurred to me: ‘Here, secluded from sensual pleasures, secluded from unwholesome states, a Bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. This is called the first jhāna.’

“Then, friends, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna…. While I dwelt therein perception and attention accompanied by sensuality assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the first jhāna. Steady your mind in the first jhāna, unify your mind in the first jhāna, concentrate your mind in the first jhāna.’ Then, friends, on a later occasion, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

2 The Second Jhāna

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the second jhāna, the second jhāna.” What now is the second jhāna?’

“Then, friends, it occurred to me: ‘Here, with the subsiding of thought and examination, a Bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. This is called the second jhāna.’

“Then, friends, with the subsiding of thought and examination, I entered and dwelt in the second jhāna…. While I dwelt therein perception and attention accompanied by thought and examination assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the second jhāna. Steady your mind in the second jhāna, unify your mind in the second jhāna, concentrate your mind in the second jhāna.’ Then, on a later occasion, with the subsiding of thought and examination, I entered and dwelt in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

3 The Third Jhāna

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the third jhāna, the third jhāna.” What now is the third jhāna?’

“Then, friends, it occurred to me: ‘Here, with the fading away as well of rapture, a Bhikkhu dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: “He is equanimous, mindful, one who dwells happily.” This is called the third jhāna.’

“Then, friends, with the fading away as well of rapture … I entered and dwelt in the third jhāna…. While I dwelt therein perception and attention accompanied by rapture assailed me. “Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the third jhāna. Steady your mind in the third jhāna, unify your mind in the third jhāna, concentrate your mind in the third jhāna.’ Then, on a later occasion, with the fading away as well of rapture, I dwelt equanimous and, mindful and clearly comprehending, I experienced happiness with the body; I entered and dwelt in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

4 The Fourth Jhāna

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the fourth jhāna, the fourth jhāna.” What now is the fourth jhāna?’

“Then, friends, it occurred to me: ‘Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, a Bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called the fourth jhāna.’

“Then, friends, with the abandoning of pleasure and pain … I entered and dwelt in the fourth jhāna…. While I dwelt therein perception and attention accompanied by happiness assailed me. “Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the fourth jhāna. Steady your mind in the fourth jhāna, unify your mind in the fourth jhāna, concentrate your mind in the fourth jhāna.’ Then, on a later occasion, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I entered and dwelt in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

5 The Base of the Infinity of Space

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of the infinity of space, the base of the infinity of space.” What now is the base of the infinity of space?’

“Then, friends, it occurred to me: ‘Here, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that “space is infinite,” a Bhikkhu enters and dwells in the base of the infinity of space. This is called the base of the infinity of space.’

“Then, friends, with the complete transcendence of perceptions of forms … I entered and dwelt in the base of the infinity of space. While I dwelt therein perception and attention accompanied by forms assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of the infinity of space. Steady your mind in the base of the infinity of space, unify your mind in the base of the infinity of space, concentrate your mind in the base of the infinity of space.’ Then, on a later occasion, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite,’ I entered and dwelt in the base of the infinity of space.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

6 The Base of the Infinity of Consciousness

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of the infinity of consciousness, the base of the infinity of consciousness.” What now is the base of the infinity of consciousness?’

“Then, friends, it occurred to me: ‘Here, by completely transcending the base of the infinity of space, aware that “consciousness is infinite,” a Bhikkhu enters and dwells in the base of the infinity of consciousness. This is called the base of the infinity of consciousness.’

“Then, friends, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I entered and dwelt in the base of the infinity of consciousness. While I dwelt therein perception and attention accompanied by the base of the infinity of space assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of the infinity of consciousness. Steady your mind in the base of the infinity of consciousness, unify your mind in the base of the infinity of consciousness, concentrate your mind in the base of the infinity of consciousness.’ Then, on a later occasion, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I entered and dwelt in the base of the infinity of consciousness.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

7 The Base of Nothingness

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of nothingness, the base of nothingness.” What now is the base of nothingness?’

“Then, friends, it occurred to me: ‘Here, by completely transcending the base of the infinity of consciousness, aware that “there is nothing,” a Bhikkhu enters and dwells in the base of nothingness. This is called the base of nothingness.’

“Then, friends, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I entered and dwelt in the base of nothingness. While I dwelt therein perception and attention accompanied by the base of the infinity of consciousness assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of nothingness. Steady your mind in the base of nothingness, unify your mind in the base of nothingness, concentrate your mind in the base of nothingness.’ Then, on a later occasion, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I entered and dwelt in the base of nothingness.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

8 The Base of Neither-Perception-Nor-Nonperception

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the base of neither-perceptionnor-nonperception, the base of neither-perception-nor-nonperception.” What now is the base of neither-perception-nor-nonperception?’

“Then, friends, it occurred to me: ‘Here, by completely transcending the base of nothingness, a Bhikkhu enters and dwells in the base of neither-perception-nor-nonperception. This is called the base of neither-perception-nor-nonperception.’

“Then, friends, by completely transcending the base of nothingness, I entered and dwelt in the base of neither-perceptionnor-nonperception. While I dwelt therein perception and attention accompanied by the base of nothingness assailed me.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the base of neither-perceptionnor-nonperception. Steady your mind in the base of neither-perception-nor-nonperception, unify your mind in the base of neither-perception-nor-nonperception, concentrate your mind in the base of neither-perception-nor-nonperception.’ Then, on a later occasion, by completely transcending the base of nothingness, I entered and dwelt in the base of neither-perception-nornonperception.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

9 The Signless

… “Here, friends, while I was alone in seclusion, a reflection arose in my mind thus: ‘It is said, “the signless concentration of mind, the signless concentration of mind.” What now is the signless concentration of mind?’

“Then, friends, it occurred to me: ‘Here, by nonattention to all signs, a Bhikkhu enters and dwells in the signless concentration of mind. This is called the signless concentration of mind.’

“Then, friends, by nonattention to all signs, I entered and dwelt in the signless concentration of mind. While I dwelt therein my consciousness followed along with signs.

“Then, friends, the Blessed One came to me by means of spiritual power and said this: ‘Moggallāna, Moggallāna, do not be negligent, brahmin, regarding the signless concentration of mind. Steady your mind in the signless concentration of mind, unify your mind in the signless concentration of mind, concentrate your mind in the signless concentration of mind.’ Then, on a later occasion, by nonattention to all signs, I entered and dwelt in the signless concentration of mind.

“If, friends, one speaking rightly could say of anyone: ‘He is a disciple who attained to greatness of direct knowledge with the assistance of the Teacher,’ it is of me that one could rightly say this.”

10 Sakka

I

On one occasion the Venerable Mahāmoggallāna was dwelling at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park. Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from Jeta’s Grove and reappeared among the Tāvatiṃsa devas. Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with five hundred devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

“Good, lord of the devas, is the going for refuge to the Buddha. Because of going for refuge to the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. Good, lord of the devas, is the going for refuge to the Dhamma. Because of going for refuge to the Dhamma, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. Good, lord of the devas, is the going for refuge to the Saṅgha. Because of going for refuge to the Saṅgha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”

“Good, Sir Moggallāna, is the going for refuge to the Buddha … to the Dhamma … to the Saṅgha. Because of going for refuge to the Saṅgha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.” Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with six hundred devatās … seven hundred devatās … eight hundred devatās … eighty thousand devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable

Mahāmoggallāna then said to him:

(The conversation is exactly the same as above.)

II

Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with five hundred devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

“Good, lord of the devas, is the possession of confirmed confidence in the Buddha thus: ‘The Blessed One is an arahant, fully enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.

“Good, lord of the devas, is the possession of confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ Because of possessing confirmed confidence in the Dhamma, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.

“Good, lord of the devas, is the possession of confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ Because of possessing confirmed confidence in the Saṅgha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.

“Good, lord of the devas, is the possession of the virtues dear to the noble ones, unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”

“Good, Sir Moggallāna, is the possession of confirmed confidence in the Buddha … the possession of confirmed confidence in the Dhamma … the possession of confirmed confidence in the Saṅgha … … the possession of the virtues dear to the noble ones, unbroken … leading to concentration. Because of possessing the virtues dear to the noble ones, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”

Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with six hundred devatās … seven hundred devatās … eight hundred devatās … eighty thousand devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

(As above.)

III

Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with five hundred devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

“Good, lord of the devas, is the going for refuge to the Buddha. Because of going for refuge to the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other devas in ten respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in celestial forms, sounds, odours, tastes, and tactile objects.

“Good, lord of the devas, is the going for refuge to the Dhamma … the going for refuge to the Saṅgha. Because of going for refuge to the Saṅgha … and in celestial forms, sounds, odours, tastes, and tactile objects.”

“Good, Sir Moggallāna, is the going for refuge to the Buddha … to the Dhamma … to the Saṅgha. Because of going for refuge to the Saṅgha … and in celestial forms, sounds, odours, tastes, and tactile objects.”

Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with six hundred devatās … seven hundred devatās… … eight hundred devatās … eighty thousand devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

(As above.)

IV

Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with five hundred devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

“Good, lord of the devas, is the possession of confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ Because of possessing confirmed confidence in the Buddha, some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other devas in ten respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in celestial forms, sounds, odours, tastes, and tactile objects.

“Good, lord of the devas, is the possession of confirmed confidence in the Dhamma thus … the possession of confirmed confidence in the Saṅgha thus … Good, lord of the devas, is the possession of the virtues dear to the noble ones, unbroken … leading to concentration. Because of possessing the virtues dear to the noble ones … and in celestial forms, sounds, odours, tastes, and tactile objects.”

“Good, Sir Moggallāna, is the possession of confirmed confidence in the Buddha … the possession of confirmed confidence in the Dhamma … the possession of confirmed confidence in the Saṅgha … … the possession of the virtues dear to the noble ones, unbroken … leading to concentration. Because of possessing the virtues dear to the noble ones some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world. They surpass other devas in ten respects: in celestial life span, in celestial beauty, in celestial happiness, in celestial fame, in celestial sovereignty, and in celestial forms, sounds, odours, tastes, and tactile objects.”

Then Sakka, lord of the devas, approached the Venerable Mahāmoggallāna together with six hundred devatās … seven hundred devatās … eight hundred devatās … eighty thousand devatās. Having approached, he paid homage to the Venerable Mahāmoggallāna and stood to one side. The Venerable Mahāmoggallāna then said to him:

(As above.)

11 Candana

Then Candana, a young deva…. Then Suyāma, a young deva…. Then Santusita, a young deva…. Then Sunimmita, a young deva…. Then Vasavatti, a young deva….

(To be elaborated in full exactly as in §10.)