sutta » an » an5 » Aṅguttara Nikāya 5.28

Pañcaṅgikasutta

With Five Factors

“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi.
“Mendicants, I will teach you how to develop noble right immersion with five factors.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?
“And how do you develop noble right immersion with five factors?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati;
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion.

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā.
This is the first way to develop noble right immersion with five factors.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;
They drench, steep, fill, and spread their body with rapture and bliss born of immersion.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with rapture and bliss born of immersion.

Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time.

Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with rapture and bliss born of immersion.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā.
This is the second way to develop noble right immersion with five factors.

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;
They drench, steep, fill, and spread their body with bliss free of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with bliss free of rapture.

Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater.

Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni;
From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.

nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.
There’s no part of them that’s not spread through with cool water.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with bliss free of rapture.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā.
This is the third way to develop noble right immersion with five factors.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;
They sit spreading their body through with pure bright mind.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with pure bright mind.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa;
It’s like someone sitting wrapped from head to foot with white cloth.

nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.
There’s no part of the body that’s not spread over with white cloth.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;
In the same way, they sit spreading their body through with pure bright mind.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
There’s no part of the body that’s not spread with pure bright mind.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā.
This is the fourth way to develop noble right immersion with five factors.

Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.

Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya.
It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down.

Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.
In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā.
This is the fifth way to develop noble right immersion with five factors.

Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo.
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti?
If a strong man was to tip it any which way, would water pour out?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
“In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā.
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.

Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti?
If a strong man was to open the wall on any side, would water pour out?”

“Evaṁ, bhante”.
“Yes, sir.”

“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane.
“In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.

Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.
A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.

Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya,
In the same way, when noble right immersion with five factors is developed and cultivated in this way,

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,
If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, since each and every one is within range.

So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti,
If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, since each and every one is within range.

So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,
May I understand mind with greed as “mind with greed”,

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,
and mind without greed as “mind without greed”;

sadosaṁ vā cittaṁ …
mind with hate as “mind with hate”,

vītadosaṁ vā cittaṁ …
and mind without hate as “mind without hate”;

samohaṁ vā cittaṁ …
mind with delusion as “mind with delusion”,

vītamohaṁ vā cittaṁ …
and mind without delusion as “mind without delusion”;

saṅkhittaṁ vā cittaṁ …
constricted mind as “constricted mind”,

vikkhittaṁ vā cittaṁ …
and scattered mind as “scattered mind”;

mahaggataṁ vā cittaṁ …
expansive mind as “expansive mind”,

amahaggataṁ vā cittaṁ …
and unexpansive mind as “unexpansive mind”;

sauttaraṁ vā cittaṁ …
mind that is not supreme as “mind that is not supreme”,

anuttaraṁ vā cittaṁ …
and mind that is supreme as “mind that is supreme”;

samāhitaṁ vā cittaṁ …
mind immersed in samādhi as “mind immersed in samādhi”,

asamāhitaṁ vā cittaṁ …
and mind not immersed in samādhi as “mind not immersed in samādhi”;

vimuttaṁ vā cittaṁ …
freed mind as “freed mind”,

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,
and unfreed mind as “unfreed mind”.’

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, since each and every one is within range.

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,
If you wish: ‘May I recollect many kinds of past lives, with features and details.’

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, since each and every one is within range.

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti,
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, since each and every one is within range.

So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,
If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.
You’re capable of realizing it, since each and every one is within range.”

Aṭṭhamaṁ.