English
'Here, a bhikkhu, having entirely transcended the sphere of infinite consciousness, dwells having entered the sphere of nothingness, thinking 'there is nothing'. This is called the sphere of nothingness.' So, friends, having entirely transcended the sphere of infinite consciousness, I dwell having entered the sphere of nothingness, thinking 'there is nothing'. As I, friends, was dwelling in this dwelling, perceptions and mental formations associated with the sphere of infinite consciousness arose in me. Then, friends, the Blessed One, having approached me by psychic power, said this: 'Moggallāna, Moggallāna! Do not be negligent, brahmin, regarding the sphere of nothingness. Establish your mind in the sphere of nothingness. Make your mind one-pointed in the sphere of nothingness. Concentrate your mind in the sphere of nothingness.' So, friends, at a later time, having entirely transcended the sphere of infinite consciousness, I dwelt having entered the sphere of nothingness, thinking 'there is nothing'. Indeed, if one were to speak rightly, friend, one would say... he has attained great supernormal powers. Seventh. 8. The Discourse on the Question of the Sphere of Neither Perception Nor Non-Perception "The sphere of neither perception nor non-perception, the sphere of neither perception nor non-perception" it is called. What, then, is the sphere of neither perception nor non-perception? To me, friend, this thought occurred: 'Here, a monk, having entirely transcended the sphere of nothingness, enters and dwells in the sphere of neither perception nor non-perception. This is called the sphere of neither perception nor non-perception.' So I, friend, having entirely transcended the sphere of nothingness, entered and dwelt in the sphere of neither perception nor non-perception. As I, friend, was dwelling in this dwelling, perceptions and mental formations associated with the sphere of nothingness arose. Then, friend, the Blessed One, having approached me by psychic power, said this: 'Moggallāna, Moggallāna! Do not be heedless, brahmin, of the sphere of neither perception nor non-perception; establish your mind in the sphere of neither perception nor non-perception; make your mind one-pointed in the sphere of neither perception nor non-perception; concentrate your mind in the sphere of neither perception nor non-perception.' So I, friend, at a later time, having entirely transcended the sphere of nothingness, entered and dwelt in the sphere of neither perception nor non-perception. Indeed, if one were to speak rightly, friend, one would say... he has attained great supernormal powers. Eighth. 9. The Discourse on the Question of the Signless Mental Immersion "The signless mental immersion, the signless mental immersion" it is called. What, then, is the signless mental immersion? To me, friend, this thought occurred: 'Here, a monk, by not attending to any signs, enters and dwells in the signless mental immersion. This is called the signless mental immersion.' So I, friend, by not attending to any signs, entered and dwelt in the signless mental immersion. As I, friend, was dwelling in this dwelling, consciousness followed after signs. Then, friend, the Blessed One, having approached me by psychic power, said this: 'Moggallāna, Moggallāna, Moggallāna! Do not, brahmin, be heedless of the signless concentration of mind. Establish your mind in the signless concentration of mind. Make your mind one-pointed in the signless concentration of mind. Concentrate your mind in the signless concentration of mind. So, friend, at a later time, by not attending to any signs, I entered and abided in the signless concentration of mind. If one were to rightly say, friend, ‘A disciple, favored by the Teacher, has attained great supernormal power,’ one would rightly say that of me, ‘A disciple, favored by the Teacher, has attained great supernormal power.’ The Ninth. 10. The Discourse to Sakka 341. Then the Venerable Mahāmoggallāna, just as a strong man might extend his flexed arm, or flex his extended arm, even so, vanished from Jetavana and appeared among the Tāvatiṃsa devas. Then Sakka, king of the devas, together with five hundred devas, approached the Venerable Mahāmoggallāna; having approached, and having paid homage to the Venerable Mahāmoggallāna, he stood to one side. To Sakka, king of the devas, standing to one side, the Venerable Mahāmoggallāna said this: “Good it is, king of the devas, to go for refuge to the Buddha. Because of going for refuge to the Buddha, king of the devas, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. Good it is, king of the devas, to go for refuge to the Dhamma. Because of going for refuge to the Dhamma, king of the devas, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. Good it is, king of the devas, to go for refuge to the Saṅgha. Because of going for refuge to the Saṅgha, king of the devas, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world.” “Good it is, venerable Moggallāna, to go for refuge to the Buddha. Because of going for refuge to the Buddha, Indeed, because of resorting to the undefiled state, O venerable Moggallāna, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Good it is, O venerable Moggallāna, to take refuge in the Dhamma. Indeed, because of taking refuge in the Dhamma, O venerable Moggallāna, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Good it is, O venerable Moggallāna, to take refuge in the Saṅgha. Indeed, because of taking refuge in the Saṅgha, O venerable Moggallāna, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Then Sakka, lord of devas, together with six hundred deities... then Sakka, lord of devas, together with seven hundred deities... then Sakka, lord of devas, together with eight hundred deities... then Sakka, lord of devas, together with eighty thousand deities, approached the venerable Mahāmoggallāna. Having approached, he paid homage to the venerable Mahāmoggallāna and stood to one side. As he stood to one side, the venerable Mahāmoggallāna said this to Sakka, lord of devas – "Good it is, O lord of devas, to take refuge in the Buddha. Indeed, because of taking refuge in the Buddha, O lord of devas, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Good it is, O lord of devas, to take refuge in the Dhamma. Indeed, because of taking refuge in the Dhamma, O lord of devas, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Good it is, O lord of devas, to take refuge in the Saṅgha. Indeed, because of taking refuge in the Saṅgha, O lord of devas, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world." "Good it is, O venerable Moggallāna, to take refuge in the Buddha. Indeed, because of taking refuge in the Buddha, O venerable Moggallāna, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Good it is, O venerable Moggallāna, to take refuge in the Dhamma. Indeed, because of taking refuge in the Dhamma, O venerable Moggallāna, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world. Good it is, O venerable Moggallāna, to take refuge in the Saṅgha. Indeed, because of taking refuge in the Saṅgha, O venerable Moggallāna, some beings here, at the body's breaking, after death, are reborn in a good destination, a heavenly world." Moggallāna, there is taking refuge in the Saṅgha. Because of taking refuge in the Saṅgha, dear Moggallāna, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. Then Sakka, king of the gods, together with five hundred deities, approached the venerable Mahāmoggallāna; Having approached, he bowed to the venerable Mahāmoggallāna and stood to one side. To Sakka, king of the gods, standing to one side, the venerable Mahāmoggallāna said this: "It is good, king of the gods, to be endowed with unwavering faith in the Buddha – ‘Indeed, that Blessed One is an Arahant, a Fully Self-Awakened One, endowed with knowledge and conduct, fortunate, knower of the world, unexcelled leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One.’ Because of being endowed with unwavering faith in the Buddha, king of the gods, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. "It is good, king of the gods, to be endowed with unwavering faith in the Dhamma – ‘The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise.’ Because of being endowed with unwavering faith in the Dhamma, king of the gods, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. "It is good, king of the gods, to be endowed with unwavering faith in the Saṅgha – ‘The Saṅgha of the Blessed One’s disciples is practicing well, the Saṅgha of the Blessed One’s disciples is practicing uprightly, the Saṅgha of the Blessed One’s disciples is practicing wisely, the Saṅgha of the Blessed One’s disciples is practicing dutifully, that is, the four pairs of persons, the eight individual persons – this Saṅgha of the Blessed One’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world.’