Of Gods and Nobles

Dealing with devas, as we have seen, was key in the awakening and subsequent implementation of the Wheel of Dhamma by the Buddha. But he was not the only one who maintained a close and normal relationship with the gods. For example, Moggallāna had the power to talk to them and used it very often.

Moggallāna was the second of the Main Disciples of Buddha. On the seventh day after his ordination, drowsiness overcame him as he sat down to meditate. The Buddha knew it and, appearing before him, exhorted him to be jealous. That same day reached the state of Arahant.

It is stated that Sāriputta and Moggallāna are the ideal disciples whose example others should try to follow. SN.ii.235 AN.i.88 In the Sacca Vibhaṅga Sutta MN.iii.248, the Buddha thus distinguishes these “twin brothers” from the others: Sāriputta trains in the fruits of conversion, Moggallāna trains in the supreme good “

The preeminence of Moggallāna was in his psychic power. AN.i.23. Several instances of this special display of Iddhi are given.

On one occasion, when Moggallāna visited Sakka to find out if he had benefited from the Buddha’s teachings, he found him too proud and obsessed with the thought of his own splendor. Then he shook Sakka’s palace, Vejayanta, until Sakka’s hair bristled with fear and his pride was humiliated. MN.i.251 ff. Again, it is mentioned that Moggallāna visits the world of Brahma to help the Buddha suffocate the arrogance of Baka Brahmā. He himself interrogated Baka in the solemn conclave in the Sala Sudhamma in the world of Brahma and made him confess his conviction that his previous views were wrong. SN.i.144 f. Other visits of him to the world of Brahma were also recorded when he conversed with Tissa Brahmā. AN.iii.331ff. AN.iv.75 ff.

In the Māratajjanīya Sutta MN.i.332 ff. We are told how Māra worried Moggallāna by entering his womb, but Moggallāna ordered him to go out and told him how he had once been Māra called Dūsī whose sister Kāḷī was the mother of the current Māra.

Moggallāna could see petas and other spirits invisible to the ordinary mortal eye.SN.ii.254 ff. They say SN.v.366 f. that the visits of Moggallāna to the worlds of the devas were very well received by the devas.

It is mentioned elsewhere SN.iv.262-26 9 of eloquent sermons preached by him about the jhānas, about the qualities that lead to true emancipation, AN.v.155 et seq. And about the visits that Sakka made to him in company of many other gods to hear him preach. Other devas also went to listen to him, for example, Candana, Suyāma, Santusita, Sunimitta and Vasavatti SN.iv.269-2 80

The Buddha placed great faith in his two main disciples and looked at them to keep the Order pure.

His fame had reached even the Brahma world, since we found Tudu Brahmā singing his praises, much to the annoyance of the monk Kokālika. AN.v.170 ff.Snp.p.231 ff.

It seems that it was usual for Sāriputta and Moggallāna, in their travels, to travel together at the head of the monks, and the lay disciples, who gave alms to the monks, were eager to include them in their invitations. AN.iii.336 AN.iv.63

Sāriputta dies before Moggallāna. Moggallāna, evidently, dies before the Buddha, since the Saṃyutta Nikaya contains a reference to the Buddha who speaks of both as dead. However, the first texts do not contain any record of the circumstances of Moggallāna’s death.

It is interesting to know who was Moggallana, one of the two main disciples of the Buddha. He was especially adept at guiding the apprentices (sotapannas or those who have entered the current, towards the arahantado). We will see that one of the qualities for this is having the ability to deal with the devas.

Collection of Medium Length Discourses
MN 141. The analysis of the truths

So I heard. At one time, the Buddha was staying near Benares, in the deer park of Isipatana.There the Buddha addressed the mendicants: “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Near Benares, in the park of the deer in Isipatana, the Realized, the perfected, the fully awakened Buddha rolled the supreme Wheel of Dhamma. And that wheel can not be returned by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. It is the teaching, the defense, the establishment, the clarification, the analysis and the revelation of the four noble truths. That four noble truths of suffering, the origin of suffering, the cessation of suffering and the path of practice that leads to the cessation of suffering. Near Benares, in the deer park of Isipatana, the Realized, the perfected, the fully awakened Buddha rolled the supreme Wheel of Dhamma. And that wheel can not be returned by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. It is the teaching, the defense, the establishment, the clarification, the analysis and the revelation of the four noble truths.

Mendicants, you should cultivate friendship with Sāriputta and Moggallāna. You must associate with Sāriputta and Moggallāna. They are clever and support their spiritual companions. Sāriputta is like the mother who gives birth, while Moggallāna is like the one who raises the child. Sāriputta guides people towards the fruit of entering the stream, Moggallāna towards the highest goal. Sāriputta can teach, affirm, establish, clarify, analyze and reveal the four noble truths. “ That is what the Buddha said. When he had spoken, the Saint rose from his seat and entered his dwelling.

In AN 6.34 we have Moggallana asking a brāhma if the nobles who are devas know they are noble. This is a typical case of a question that only a deva can answer you.

Collection of Discourses Grouped Numerically
AN 6.34. With Mahamoggallana

On one occasion, the Buddha was staying near Sāvatthī in Jeta’s Grove, the Anāthapiṇḍika monastery. Then, when the Venerable Mahāmoggallāna was in private retreat, this thought came to mind: “What gods do you know who entered the stream, who can not be reborn in the underworld, destined to awaken?” At that time, a monk called Tissa, who had recently passed away, was reborn in a kingdom of Brahmā. There they knew that Tissa, the Brahmā, was very strong and powerful.

Then Venerable Mahāmoggallāna, as easily as a strong person extended or contracted his arm, disappeared from Jeta’s Grove and reappeared in that kingdom of Brahmā. Tissa saw that Moggallāna was going away in the distance and said: “Come on, my good Moggallāna!Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit down, my good Moggallāna, this seat is for you. “ Moggallāna sat on the extended seat. Then Tissa bowed to Moggallāna and sat down to one side. Moggallāna told him:

– “Tissa, what gods know that they have entered the current, that they can not be reborn in the underworld, destined to wake up?”

– “The gods of the Four Great Kings know it”.

– “But do they all know this?”

– “No, my good Moggallāna, not all of them. Those who lack experiential trust in the Buddha, in the Dhamma and in the Sangha, and lack the ethics loved by the nobles, do not know that they have entered the stream. But those who have experiential confidence in the Buddha, the Dhamma and the Saṅgha, and have the ethics loved by the nobles, know that they are entities of the stream. “

– “But Tissa, they are only the gods of the Four Great Kings who know they are entrants in the stream, or the gods of the Thirty-Three … the Gods of Yāma … the Merry Gods … the Gods who Love to Create … and the gods who control the creations of others know that they are burners of currents, that they can not be reborn in the underworld and that they must wake up. “

– “The gods of these various classes know it”.

– “But do they all know this?”

– “No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, in the Dhamma and in the Sangha, and lack the ethics loved by the nobles, do not know that they are entrants in the stream. But those who have experiential confidence in the Buddha, in the Dhamma and in the Saṅgha, and have the ethics loved by the nobles, know that they are current entrants. “

Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person extended or contracted his arm, he disappeared from that realm of Brahmā and reappeared in Jeta’s Grove.

In another passage, very similar to this one and with the same characters, Moggallana asks Brāhma Tissa if devas or men can see some remnant of a liberated one, that is, if there is any remnant of the liberated one in Samsara. Obviously the answer is no.

In these two cases, the devas are used to solve some questions that are not clear.When someone who has entered the stream is reborn in the realms of the devas, the devas can only be asked about them, evidently.

Collection of Discourses Grouped Numerically
AN 6.56. Tissa the Brahmā

So I heard. On one occasion, the Buddha was staying near Rājagaha, on the Mountain Peak of the Vulture. Then, late at night, a glorious deity, illuminating the entire Vulture Peak, approached the Buddha, bowed, stood to one side and said, “Lord, these nuns are liberated!” And another deity He said to the Buddha: “Lord, these nuns are well freed without anything left.” This is what that deity said, and the teacher approved. Then that deity, knowing that the master approved, bowed and respectfully surrounded the Buddha, holding him to his right, before disappearing there.

Then, when the night had passed, the Buddha told the mendicants everything that had happened.

Now, at that moment the Venerable Mahāmoggallāna was sitting not far from the Buddha.He thought: “What gods do you know if a person has a remnant left or not?” Now, at that moment a monk named Tissa had recently died and had been reborn in a kingdom of Brahmā. There they knew that Tissa the Brahmā was very powerful and powerful.

And then the Venerable Mahāmoggallāna, as easily as a strong person extended or contracted his arm, disappeared from the Vulture Peak and reappeared in that kingdom of Brahmā.Tissa saw that Moggallāna was going away in the distance and said: “Come on, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since he took the opportunity to come here. Sit down, my good Moggallāna, this seat is for you. “ Moggallāna sat on the extended seat. Then Tissa bowed to Moggallāna and sat down to one side.Moggallāna said: “What gods know if a person has a remnant left or not?” “The gods of the Brahmā Group know this.”

“But do they all know this?” “No, my good Moggallāna, not all of them.

Those gods of the Brahmā Group who are happy with the life of Brahmā, with the beauty, happiness, fame and authority of Brahmā, and who do not really understand any superior escape: they do not know it. But those gods of the Brahmā Group who are not happy with Brahmā’s life, with the beauty, happiness, fame and authority of Brahmā, and who really understand a superior escape: they know it.

Take a mendicant that is released in both directions. The gods know of them: “This venerable is liberated in both senses. While your body remains, you will be seen by gods and humans. But when his body gets rid of the gods and men will not see them anymore. “ This is also how those gods know if a person has something left or not.

Take a mendicant who is liberated by wisdom. The gods know of them: “This venerable is liberated by wisdom. While your body remains, you will be seen by gods and humans. But when his body gets rid of the gods and men will not see them anymore. “ This is also how those gods know if a person has something left or not.

Take a mendicant who is a direct witness. The gods know of them: “This venerable is a direct witness. Hopefully this venerable will frequent appropriate accommodations, associate with good friends and control their faculties. Then, they will be able to realize the supreme culmination of the spiritual path in this same life, and live having achieved with their own perception the goal by which the people of good families leave correctly the lay life to the lack of housing. “This is also how those gods know it. if a person has something left over or not

Take a mendicant that you can see. … released by faith … a follower of the teachings … The gods know of them: “This venerable is a follower of the teachings. Hopefully this venerable will frequent appropriate accommodations, associate with good friends and control their faculties.Then, they will be able to realize the supreme culmination of the spiritual path in this same life, and live having achieved with their own perception the goal by which the people of good families leave correctly the lay life to the lack of housing. “This is also how those gods know it.yes a person has a remnant left or not. “

Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person stretched or contracted his arm, he disappeared from the kingdom of Brahmā and reappeared in the vulture’s beak. Then Mahāmoggallāna approached the Buddha, bowed, sat down to the side and told him what had happened.

“But Moggallāna, Tissa the Brahmā did not teach the seventh person, the meditator without a sign”. “Now is the time, Blessed One! Now is the time, Holy! May the Buddha teach the seventh person, the meditator without a sign. The mendicants will hear it and remember it.“Well, then, Moggallāna, listen and pay close attention, I will speak. “Yes, sir,” replied Mahāmoggallāna. The Buddha said this:

“Moggallāna, take the case of a mendicant who, without focusing on any sign, enters and remains in the immersion without a sign of the heart. The gods know of them: “This venerable one, who does not focus on any sign, enters and remains in the immersion without a sign of the heart. Hopefully this venerable will frequent appropriate accommodations, associate with good friends, and control their faculties. Then, they will be able to realize the supreme culmination of the spiritual path in this same life, and live having achieved with their own perception the goal by which the people of good families leave correctly the lay life to the lack of housing. yes a person has something left over or not. “

In this other sutta, Sakka, the king of the devas asks the Buddha a question, who answers him. However, Moggallana thinks that it is possible that Sakka has not understood the answer and is going to talk to him.

Collection of Medium Length Discourses
MN. 37. Cūḷataṇhāsaṅkhaya Sutta
Minor discourse on the destruction of cravings.

So I’ve heard:

On one occasion, the Lord was staying near Sāvatthī in the Eastern Monastery in the palace of Migara’s mother. Then Sakka, the lord of the devas, approached the Lord; having approached, having greeted the Lord, he remained at a respectful distance. While standing at a respectful distance, Sakka, the lord of the devas, thus spoke to the Lord: “Briefly, Lord, to what extent does a monk come to be liberated by the destruction of desire, completely fulfilled, completely sure of the true? “bonuses, a complete Brahma-farther, complete as to its culmination, the best of devas and men?

“Regarding this, Lord of the devas, a monk comes to listen: ‘It is not appropriate that there be inclination towards any condition (psycho-physical).’ Yes, lord of the devas, a monk comes to hear this, that ‘It is not appropriate that there be inclination towards any condition (psycho-physical),’ he knows all the conditions thoroughly; By knowing all the conditions thoroughly, he knows all the conditions with precision; By knowing all conditions accurately, whatever feeling you feel, pleasant or painful or neither painful nor pleasant, you keep observing impermanence, you remain observing dispassion, you remain observing the interruption, you remain observing the renunciation in relation to those feelings . When you remain observing impermanence, when you remain observing dispassion, when you are carefully observing the stop, when you are observing renunciation in relation to these feelings, you do not realize anything in the world; not grasping is not troubled; he does not worry, he himself attains the nibbāna individually, and he understands: “Destroyed is the birth, the closing of Brahma, what should be done, there is no longer such or such.” Briefly, it is up to this point, lord of the devas, that a monk becomes liberated by the destruction of the craving, completely fulfilled, completely sure of the bonds, a complete Brahma, complete as to its culmination, the best of the devas and men. “ Then Sakka, the lord of the devas, rejoiced because of what the Lord had said, he had thanked him, he had greeted the Lord, he had vanished and there he kept his right side towards him.

At that time the venerable Moggallāna the Great was sitting close to the Lord. Then it occurred to the venerable Moggallāna the Great: “Now, that yakkha, when he thanked the Lord for his words, did he catch them or not? Suppose I should find out if that yakkha, when he thanked the Lord for his words, did he understand them or not? “Then the venerable Moggallāna the Great, like a strong man can stretch his bent arm or bend his stretched arm The arm, which disappeared from the palace of Migara’s mother in the Eastern Monastery, appeared among the devas of the Thirty-Three .

At that time, Sakka, the lord of the devas, equipped and equipped with five hundred musical instruments similar to those of deva, was having fun in the pleasure grove of the Lotus. Sakka, the lord of the devas, saw the venerable Moggallāna the Great come; Seeing him, having stopped those five hundred musical instruments, he approached the venerable Moggallāna the Great; having approached, he spoke thus to the venerable Moggallāna the Great: “Come, my good Moggallāna, you are welcome, my good Moggallāna; finally, my good Moggallāna, take this opportunity to come here; Sit down, my good Moggallāna, this seat is designated. “The venerable Moggallāna the Great, keeping silent, sat in the designated seat. Sakka, the lord of the devas, having taken a low seat, sat at a respectful distance.

Venerable Moggallāna the Great spoke thus to Sakka, the lord of the devas, as he sat at a respectful distance: “Concerning the conversation that the Lord spoke to him briefly, Kosiya, about freedom by destroying desire, was good even for me to hear parts of this talk. “” I, my good Moggallāna, I am very busy, there is much to do for me; On my own, there are things to do, and there are also (even more) things to do for the Devas of the Thirty-Three. In addition, my good Moggallāna, was heard correctly, learned properly, cared for properly, reflected properly, so it can not disappear quickly.

On one occasion, my good Moggallāna, a battle was in full swing between the devas and the demons. In that battle, my good Moggallāna, the devas conquered and the demons were defeated. Then, my good Moggallāna, having won that battle and being victorious in the battle, when I returned from there I built a palace called Vejayanta (Victoria). Now, my good Moggallāna, there are a hundred towers to the Palace of Vejayanta, in each tower there are seven houses of two heights, in each house of two heights there are seven nymphs, and for each nymph there are seven assistants. Would you, my good Moggallāna, like to see the delights of the Vejayanta Palace? “The venerable Moggallāna the Great remained silent. Then Sakka, the lord of the devas, and the great Raja Vessavana, having put the venerable Moggallāna the Great before them, approached the Palace of Vejayanta. The female attendants of Sakka, the lord of the devas, saw the venerable Moggallāna the Great coming in the distance; Seeing him, shrinking and shy, each one entered his inner room. When a daughter-in-law shrinks and is shy to see her father-in-law, so did the female attendants of Sakka, the lord of the devas, upon seeing the venerable Moggallāna the Great, shrinking and timid, each entering into her own home. inside room. Then Sakka, the lord of the devas, and Vessavaṇa, the great rajar, made the venerable Moggallāna the Great follow them to the Vejayanta Palace and wander through it, and (they said):

“My dear Moggallāna, look at this delight of the palace of Vejayanta, and, dear Moggallāna, see that delight of the palace of Vejayanta. “This shines as an act of merit done previously by the venerable Kosiya, and the people who see something charming speak like this:” In fact it shines from the devas of the Thirty-Three, that is, they shine as an act of merit previously performed by the venerable Kosiya ‘”.

Then, it occurred to the venerable Moggallāna the Great: “This yakkha lives too indolently.Suppose I should shake this yakkha? “ Then the venerable Moggallāna the Great did such psychic power work that with his big toe it shook, trembled and shook the Vejayanta Palace.Then the minds of Sakka, the lord of the devas, and of the great raja Vessavana and the devas of the Thirty-three were filled with awe and wonder, and said: “In fact, the great psychic power, the great majesty of Inmate is wonderful, is really wonderful, to the extent that with his big toe tremble, tremble and shake this abode as deva.

Then the venerable Moggallāna the Great, knowing that Sakka, the lord of the devas, was agitated and astonished, spoke thus to Sakka, the lord of the devas: “Regarding the conversation that the Lord briefly spoke to you, Kosiya, On freedom for the destruction of desire, it was good even for me to hear parts of that conversation. “ Regarding that, my good Moggallāna, I approached the Lord; having approached, having greeted the Lord, I kept a respectful distance.

While standing at a respectful distance, my good Moggallāna, I spoke thus to the Lord: “Briefly, Lord, to what extent does a monk come to be liberated by the destruction of desire, completely fulfilled, completely sure of the bonds? A complete Brahma, much deeper, complete in its completion, the best of devas and men? When this was said, my good Moggallāna, the Lord spoke to me thus; ‘It is not appropriate that there is an inclination toward any condition (psycho-physical)’. Yes, lord of the devas, a monk comes to hear this, that ‘It is not appropriate that there be inclination toward any (psycho-physical) conditions,’ he knows all the conditions thoroughly; By knowing all the conditions thoroughly, he knows all the conditions with precision;

By knowing all conditions accurately, whatever feeling you feel, pleasant or painful or neither painful nor pleasant, you keep observing impermanence, you remain observing dispassion, you remain observing the interruption, you remain observing the renunciation in relation to those feelings . When you remain observing impermanence, when you remain observing dispassion, when you are carefully observing the stop, when you are observing renunciation in relation to these feelings, you do not realize anything in the world; not grasping is not troubled; he does not worry, he himself attains the nibbāna individually, and he understands: “Destroyed is the birth, the closing of Brahma, what should be done, there is no longer such or such.”

Briefly, it is up to this point, lord of the devas, that a monk becomes liberated by the destruction of the craving, completely fulfilled, completely sure of the bonds, a complete Brahma, complete as to its culmination, the best of the devas and So, my good Moggallāna, did the Lord speak to me briefly about freedom through the destruction of desire? “

Then, the venerable Moggallāna the Great, was glad of what Sakka, the lord of the devas, had said, giving thanks. How could a strong man stretch his bent arm or bend his outstretched arm, disappearing even from among the devas of the Thirty-Three, manifested himself in the palace of Migara’s mother in the Eastern Monastery? the venerable Moggallāna the Great had left, the female attendants of Sakka, the lord of the devas, spoke thus to Sakka, the lord of the devas: “Sir, is not this Lord your teacher? “Good ladies, this gentleman is not my teacher, he is a companion of Brahma-mine, the venerable Moggallāna the Great.” “It is a gain for you, good sir, that this fellow Brahma-plus yours be of such great psychic power, of such majesty;certainly, this man is your teacher. “

Then the venerable Moggallāna the Great approached the Lord; He approached, having greeted the Lord, sat at a respectful distance. While sitting at a respectful distance, the venerable Moggallāna the Great thus spoke to the Lord: “Lord, does the Lord know that right now He spoke briefly about freedom by destroying the desire of a very powerful yakkha?” I know, Moggallāna, that Sakka, the lord of the devas, came to me here; having approached, having greeted me, he remained at a respectful distance.

While he was at a respectful distance, Sakka, the lord of the devas, spoke thus to me, Moggallāna: “Briefly, Lord, to what extent does a monk come to be liberated by the destruction of desire, completely fulfilled, completely sure of the bonds, a complete Brahma, more complete, complete in its culmination, the best of devas and men?

When this was said, I, Moggallāna, spoke thus to Sakka, the lord of the devas: ‘Regarding this, lord of the devas, a monk comes to listen: “It is not appropriate that there be inclination towards any condition (psycho- physical) “, he knows all the conditions thoroughly; By knowing all the conditions thoroughly, he knows all the conditions with precision; By knowing all conditions accurately, whatever feeling you feel, pleasant or painful or neither painful nor pleasant, you keep observing impermanence, you remain observing dispassion, you remain observing the interruption, you remain observing the renunciation in relation to those feelings . When you remain observing impermanence, when you remain observing dispassion, when you are carefully observing the stop, when you are observing renunciation in relation to these feelings, you do not realize anything in the world; not grasping is not troubled; he does not worry, he himself attains the nibbāna individually, and he understands: “Destroyed is the birth, the closing of Brahma, what should be done, there is no longer such or such.” Briefly, it is up to this point, lord of the devas, that a monk becomes liberated by the destruction of the craving, completely fulfilled, completely sure of the bonds, a complete Brahma, complete as to its culmination, the best of the devas and men. ‘I, Moggallāna, know that I spoke briefly about freedom for the destruction of the desire of Sakka, the lord of the devas’.

Thus spoke the Lord. Delighted, the venerable Moggallāna the Great rejoiced at what the Lord had said.

On this other occasion Moggallana tour visits the devas to make an exhortation (suttas SN 55.18 and SN 55.19) are similar:

Collection of Thematically Grouped Speeches
SN 55.18. A Visit to the Gods

In Sāvatthī, Venerable Mahāmoggallāna, as easily as a strong person stretched or contracted his arm, disappeared from Jeta’s Grove and reappeared among the gods of the Thirty-Three.Then, several deities of the company of the Thirty-three approached the Venerable Mahāmoggallāna, bowed and stood aside. Moggallāna told them:

“Reverends, it is good to have experiential confidence in the Buddha. … It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. It is good to have experiential confidence in the Dhamma. … the Saṅgha … and have the ethical behavior that nobles love … that leads to immersion. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. “

“My good Moggallāna, it is good to have experiential confidence in the Buddha … It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. It is good to have experiential confidence in the Dhamma. … the Saṅgha … and have the ethical behavior that nobles love … that leads to immersion. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. “

This other sutta tells us about Moggallana with Sakka the king of the devas in the court of thirty-three. Here he makes a set of exhortations to the gods, similar to those we saw earlier:

Collection of Thematically Grouped Speeches
SN 40.10. With Sakka

And then Venerable Mahāmoggallāna, as easily as a strong person extended or contracted his arm, disappeared from Jeta’s Grove and reappeared among the gods of the Thirty-Three. Then Sakka, lord of the gods, with five hundred deities approached Mahāmoggallāna, bowed and stood to one side. Mahāmoggallāna said:

“Lord of the gods, it is good to seek refuge in the Buddha. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom.It is good to take refuge in the Dhamma. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. It is good to go to take refuge in the Saṅgha. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. “

“My good Moggallāna, it is good to seek refuge in the Buddha … the Dhamma … the Saṅgha.It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. “

Then Sakka, lord of the gods, with six hundred deities … Then Sakka, lord of the gods, with seven hundred deities … Then Sakka, lord of the gods, with eight hundred deities … Then Sakka, lord of the gods, with eighty thousand deities …

Then Sakka, lord of the gods, with five hundred deities approached Mahāmoggallāna, bowed and stood to one side. Mahāmoggallāna said:

“Lord of the gods, it is good to have experiential confidence in the Buddha. ‘That Blessed One is perfect, a Buddha fully awake, realized in knowledge and conduct, holy, knowledgeable of the world, supreme guide for those who wish to train, master of gods and humans, awakened, blessed.’ It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom.

It is good to have experiential confidence in the Dhamma. “The Dhamma is well explained by the Buddha: realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves”. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom.

It is good to have experiential confidence in the Saṅgha. “The Saṅgha of the disciples of the Buddha is practicing the way that is good, direct, methodical and appropriate. It is formed by the four pairs, the eight individuals. This is the Saṅgha of the disciples of Buddha that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of an offering by a teacher, worthy of greeting with the united palms, and is the supreme field of merit for the world. “It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom.

It is good to have an ethical behavior that is loved by the nobles, intact, that has not been violated, that has not been stained, that has not been contaminated, that has been released, praised by sensible people, that is not wrong and that has led to immersion. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. “

“My good Moggallāna, it is good to have experiential confidence in the Buddha …

The Dhamma …

the Saṅgha …

and have the ethical behavior that nobles love … It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, in a celestial kingdom “.

Then Sakka, lord of the gods, with six hundred deities … Then Sakka, lord of the gods, with seven hundred deities … Then Sakka, lord of the gods, with eight hundred deities … Then Sakka, lord of the gods, with eighty thousand deities …

Then Sakka, lord of the gods, with five hundred deities approached Mahāmoggallāna, bowed and stood aside. Mahāmoggallāna said:

“Lord of the gods, it is good to seek refuge in the Buddha. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom.They overcome other gods in ten aspects: divine life, beauty, happiness, glory, sovereignty, images, sounds, smells, tastes and touches.

It is good to take refuge in the Dhamma …

the Saṅgha. It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. “They overcome other gods in ten aspects: divine life, beauty, happiness, glory, sovereignty, images, sounds, smells, tastes and touches.”

“My good Moggallāna, it is good to take refuge in the Buddha …”

Then Sakka, lord of the gods, with six hundred deities … Then Sakka, lord of the gods, with seven hundred deities … Then Sakka, lord of the gods, with eight hundred deities … Then Sakka, lord of the gods, with eighty thousand deities …

Then Sakka, lord of the gods, with five hundred deities approached Mahāmoggallāna, bowed and stood aside. Mahāmoggallāna said:

“Lord of the gods, it is good to have experiential confidence in the Buddha. ‘That Blessed One is perfect, a fully awake Buddha … master of gods and humans, awakened, blessed.’

It is the reason why some sentient beings, when their body is broken, after death, are reborn in a good place, a celestial kingdom. They overcome other gods in ten aspects: divine life, beauty, happiness, glory, sovereignty, images, sounds, smells, tastes and touches. It is good to have experiential confidence in teaching … the Saṅgha … and to have the ethical conduct that is loved by the nobles … “

“My good Moggallāna, it is good to have experiential confidence in the Buddha …”

Then Sakka, lord of the gods, with six hundred deities … Then Sakka, lord of the gods, with seven hundred deities … Then Sakka, lord of the gods, with eight hundred deities … Then Sakka, lord of the gods, with eighty thousand deities …

Actually, without the active presence of the devas, the Dhamma is incomprehensible. So it is surprising that some so-called “secular” Buddhists try to avoid the presence of the devas and end up mired in the mud of inconsistencies.That does not mean that everyone has that power and even less that anyone has it.

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