“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-perception-nor-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-perception-nor-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-perception-nor-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-nor-nonperception.
“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?’280
“Then, friends, it occurred to me: ‘Here, [269] 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.281
“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 Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’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. [270] 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 devat̄s.282 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.) [271]
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:283 ‘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: [272] ‘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 Sȧgha ... [273] … 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.) [274]
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, [275] 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 Sȧgha ... 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 Sȧgha ... 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… [276] … 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. [277] 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 Sȧgha ... [278] … 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.) [279–80]
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.)284
[281]
Chapter VII
41 Cittasaṃyutta
Connected Discourses with Citta
1 The Fetter
On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove.
Now on that occasion, when the elder bhikkhus had returned from their alms round, after their meal they assembled in the pavilion and were sitting together when this conversation arose: “Friends, ‘the fetter’ and ‘the things that fetter’: are these things different in meaning and also different in phrasing, or are they one in meaning and different only in phrasing?”
Some elder bhikkhus answered thus: “Friends, ‘the fetter’ and ‘the things that fetter’ are different in meaning and also different in phrasing.” But some [other] elder bhikkhus answered thus: “Friends, ‘the fetter’ and ‘the things that fetter’ are one in meaning and different only in phrasing.”
Now on that occasion Citta the householder had arrived in Migapathaka on some business.285 [282] Then Citta the householder heard: “A number of elder bhikkhus, it is said, on returning from their alms round, had assembled in the pavilion after their meal and were sitting together when this conversation arose.…” Then Citta the householder approached those elder bhikkhus, paid homage to them, sat down to one side, and said to them: “I have heard, venerable sirs, that when a number of elder bhikkhus were sitting together this conversation arose: ‘Friends, “the fetter” and “the things that fetter”: are these things different in meaning and also different in phrasing, or are they one in meaning and different only in phrasing?’”
“That is so, householder.”
“Venerable sirs, ‘the fetter’ and ‘the things that fetter’ are different in meaning and also different in phrasing. I will give you a simile for this, since some wise people here understand the meaning of a statement by means of a simile.
“Suppose, venerable sirs, a black ox and a white ox were yoked together by a single harness or yoke.286 Would one be speaking rightly if one were to say: ‘The black ox is the fetter of the white ox; the white ox is the fetter of the black ox’?” [283]
“No, householder. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there.”
“So too, friend, the eye is not the fetter of forms nor are forms the fetter of the eye, but rather the desire and lust that arise there in dependence on both: that is the fetter there. The ear is not the fetter of sounds ... The nose is not the fetter of odours … The tongue is not the fetter of tastes ... The body is not the fetter of tactile objects ... The mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind, but rather the desire and lust that arises there in dependence on both: that is the fetter there.”
“It is a gain for you, householder, it is well gained by you, householder, in that you have the eye of wisdom that ranges over the deep Word of the Buddha.”
2 Isidatta (1)
On one occasion a number of elder bhikkhus were dwelling at Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder approached those elder bhikkhus, paid homage to them, sat down to one side, and said to them: “Venerable sirs, let the elders consent to accept tomorrow’s meal from me.”
The elder bhikkhus consented by silence. [284] Then Citta the householder, having understood that the elders had consented, rose from his seat, paid homage to them, and departed, keeping them on his right.
When the night had passed, in the morning the elder bhikkhus dressed, took their bowls and outer robes, and went to the residence of Citta the householder. There they sat down on the appointed seats. Then Citta the householder approached the elder bhikkhus, paid homage to them, sat down to one side, and said to the venerable chief elder:
“Venerable Elder, it is said, ‘diversity of elements, diversity of elements.’ In what way, venerable sir, has the diversity of elements been spoken of by the Blessed One?”287
When this was said, the venerable chief elder was silent. A second time and a third time Citta the householder asked the same question, and a second time and a third time the vener
able chief elder was silent.288
Now on that occasion the Venerable Isidatta was the most junior bhikkhu in that Sȧgha.289 Then the Venerable Isidatta said to the venerable chief elder: “Allow me, venerable elder, to answer Citta the householder’s question.”
“Answer it, friend Isidatta.”
“Now, householder, are you asking thus: ‘Venerable elder, it is said, “diversity of elements, diversity of elements.” In what way, venerable sir, has the diversity of elements been spoken of by the Blessed One?’” [285]
“Yes, venerable sir.”
“This diversity of elements, householder, has been spoken of by the Blessed One thus: the eye element, form element, eye-consciousness element ... the mind element, mental-phenomena element, mind-consciousness element. It is in this way, householder, that the diversity of elements has been spoken of by the Blessed One.”
The Connected Discourses of the Buddha Page 143