Looking for sutta reference on entering into Jhana Following are the stages Ajahn Brahm mentions in his book Mindfulness, Bliss and Beyond, to enter in to Jhana.

Present moment awareness
Silent present moment awareness
Silent present moment awareness on the breath
Fully sustained awareness on the breath
Fully sustained attention on beautiful breath
Experiencing the beautiful Nimmita
Jhana

I am looking for sutta reference for the same.
Additional question- do progression through all these stages compulsary to experiencing the Jhana? Specifically Pitisukha and Nimmitta. Can one dodge the stages and enter the meditative absorption of Jhana?
The step before getting Nimitta can be dodged depending on the practitioner's abilities. Actually, it is not hard for the high abilities practitioner to do step by step or dodge.
Notice: I use the associated Suttas. And most of what I refer to is in the same sutta. I don't connect Sutta by my idea. I do it on the context. And there are many people from the difference schools tell me the same &quot;bright light&quot; from hard working on the concentration meditation, such as PaAuk-Burma, Thai Kasina Practitioner, Thai Catudhātuvavatthana practitoner. They all get bright light after meditation.
DN 22 MahāsatipaṭṭhānaSutta but actually it is KāyagatāsatiSutta because MahāsatipaṭṭhānaSutta is insight meditation and KāyagatāsatiSutta is concentration meditation. However, the translation in DN 22 MahāsatipaṭṭhānaSutta  is better for Ānāpānassati:
Present moment awareness, Silent present moment awareness

Bhikkhus, how does the bhikkhu keep his mind steadfastly on the body?
Bhikkhus, the bhikkhu following the practice of my Teaching, having
gone to the forest, or to the foot of a tree or to an empty, solitary
place, sits down cross-legged, keeping his body erect, and sets up
mindfulness, orienting it.

Silent present moment awareness on the breath

Then with entire mindfulness he breathes in and with entire
mindfulness he breathes out.
Breathing in a long inhalation, he is conscious of breathing in a long
inhalation, or breathing out a long exhalation, he is conscious of
breathing out a long exhalation.
Breathing in a short inhalation, he is conscious of breathing in a
short inhalation, or breathing out a short exhalation, he is conscious
of breathing out a short exhalation.
He trains himself to be clearly conscious of the whole stretch of the
in-coming breath at its beginning, its middle, and at its end. He
trains himself to be clearly conscious of the whole stretch of the
out-going breath at its beginning, its middle, and at its end.

Fully sustained awareness on the breath

[By being fully conscious of the inhalation] he trains himself to calm down the strong inhalation as he breathes in. [By being fully conscious of the exhalation] he trains himself to calm down the strong exhalation as he breathes out.

Fully sustained attention on beautiful breath
DN 10 SubhaSutta (I recommend this sutta to be the reference of Jhana because it is long enough and step by step. Notice, some part of this sutta is same as  KāyagatāsatiSutta which I refer to Ānāpānassati above):

‘And what, Ānanda, is this so noble body of doctrine regarding self-concentration (Samādhi) in praise of which the Venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?’
Restraint of the Sense Faculties
“And how, young Brahman, does the bhikkhu guard the doors of his sense faculties? Herein, young Brahman, having seen a form with the eye, the bhikkhu does not grasp at the sign or the details. Since, if he were to dwell without restraint over the faculty of the eye, evil unwholesome states such as covetousness and grief might assail him, he practises restraint, guards the faculty of the eye, and achieves restraint over the faculty of the eye.
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DN 10 SubhaSutta for Experiencing the beautiful Nimmita.

“Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. Having abandoned ill will and hatred, he dwells with a benevolent mind, sympathetic for the welfare of all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells perceiving light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and worry, he dwells at ease within himself, with a peaceful mind; he purifies his mind from restlessness and worry. Having abandoned doubt, he dwells as one who has passed beyond doubt, unperplexed about wholesome states; he purifies his mind from doubt.

Remember someone may say this light is sunlight and try to refer sutta or commentary. Don't trust him because this is normal for the concentration meditation practitioner who practice hard enough only. They sit 12+ hours everyday for many months or years to get this light which can shine in their mind trough the dark night. It is shining breathe or meditation's object, not sunlight. Today, many of them have not been laying on a bed for 20 years. I know at lease 1 person.
Why this light is important?
DN 10 SubhaSutta (again):

Quite secluded from sense pleasures (escape from object), secluded from unwholesome states (escape from object's unwholesome recognition), he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought and filled with the rapture and happiness born of seclusion. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness.

There are only 3 objects: sense pleasures (5 strings and associate), non sense pleasures, and illusion.
Sense pleasures person can't know non sense pleasure object and it's illusion until he can attain it.
What is non sense pleasure object and it's illusion?
Non sense pleasure object: Rūpa-jhāna/Bhava, Arūpa-jhāna/Bhava, Nibbāna and 8 Super-mundane paths.
it's illusion: It's concept and name, such  Rūpa-jhāna person and &quot;Rūpa-jhāna person&quot; word which refer to the real  Rūpa-jhāna (we can know  Rūpa-jhāna person and word but we can't refer it to the real Rūpa-jhāna).
So, the only left way to get &quot;Quite secluded from sense pleasures (escape from object)&quot; is developing sense pleasures illusion to be non sense pleasures illusion of RūpaJhāna (bright light) by meditate mind's quality. Better minds is lighter light. The lighter light can overwhelm below in DN 10 SubhaSutta (again) (the practitioner practice below  in moral discipline but it turn into professional/master by the light, patibhāga-nimitta because this light overwhelm &quot;the sign or the details&quot;):

‘And what, Ānanda, is this so noble body of doctrine regarding self-concentration (Samādhi) in praise of which the Venerable Gotama was wont to speak; to which he used to incite the folk, in which he established them, and made them firm?’
“And how, young Brahman, does the bhikkhu guard the doors of his sense faculties? Herein, young Brahman, having seen a form with the eye, the bhikkhu does not grasp at the sign or the details. Since, if he were to dwell without restraint over the faculty of the eye, evil unwholesome states such as covetousness and grief might assail him, he practises restraint, guards the faculty of the eye, and achieves restraint over the faculty of the eye.

Another, important of this light
DN 10 SubhaSutta (again):

“Further, young Brahman, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, the bhikkhu enters and dwells in the fourth jhāna, which is neither pleasant nor painful and contains mindfulness fully purified by equanimity. He sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright (pari-odāta) mind.

This mind is bright because it's own power. The mind is not shining because mind has no color. However, this mind power create bright object and bright location base, hadaya-vatthu. It also turn the practitioner body bright as well, good health (depending on how strong of unwholesome karma in the past).
This bright light is for 8 Vijjā
DN 10 SubhaSutta (again):
Again, this is not a bright color mind. Mind has no color. This is a mind which has bright object and bright location base.

“When his mind is thus concentrated, pure and bright (pari-odāta), unblemished, free from defects, malleable, wieldy, steady and attained to imperturbability, he directs and inclines it to knowledge and vision. He understands thus: ‘This is my body, having material form, composed of the four primary elements, originating from father and mother, built up out of rice and gruel, impermanent, subject to rubbing and pressing, to dissolution and dispersion. And this is my consciousness, supported by it and bound up with it.’
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body having material form, mind-made, complete in all its parts, not lacking any faculties.
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the modes of supernormal power. He exercises the various modes of supernormal power: having been one, he becomes many and having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; sitting cross-legged he travels through space like a winged bird; with his hand he touches and strokes the sun and the moon, so mighty and powerful; he exercises mastery over the body as far as the Brahma-world.
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. With the divine ear-element, which is purified and surpasses the human, he hears both kinds of sound, the divine and the human, those which are distant and those which are near.
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of encompassing the minds (of others). He understands the minds of other beings and persons, having encompassed them with his own mind. He understands a mind with lust as a mind with lust and a mind without lust as a mind without lust; he understands a mind with hatred as a mind with hatred and a mind without hatred as a mind without hatred; he understands a mind with delusion as a mind with delusion and a mind without delusion as a mind without delusion; he understands a contracted mind as a contracted mind and a distracted mind as a distracted mind; he understands an exalted mind as an exalted mind and an unexalted mind as an unexalted mind; he understands a surpassable mind as a surpassable mind and an unsurpassable mind as an unsurpassable mind; he understands a concentrated mind as a concentrated mind and an unconcentrated mind as an unconcentrated mind; he understands a liberated mind as a liberated mind and an unliberated mind as an unliberated mind.
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of recollecting past lives. He recollects his numerous past lives, that is, one birth, two births, three, four, or five births; ten, twenty, thirty, forty, or fifty births; a hundred births, a thousand births, a hundred thousand births; many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion, (recollecting): ‘There I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance; such was my food, such my experience of pleasure and pain, such my span of life. Passing away from that state I re-arose here.’ Thus he recollects his numerous past lives in their modes and their details.
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma, thus: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views, and undertook actions governed by wrong views—with the breakup of the body, after death, have reappeared in the plane of misery, the bad destinations, the lower realms, in hell. But these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right views, and undertook actions governed by right views—with the breakup of the body, after death, have reappeared in the good destinations, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare in accordance with their kamma.
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“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the cankers. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ He understands as it really is: ‘These are the cankers.’ He understands as it really is: ‘This is the origin of the cankers.’ He understands as it really is: ‘This is the cessation of the cankers.’ He understands as it really is: ‘This is the way leading to the cessation of the cankers.’
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