AN 5 The Book of the Fives – Pañcakanipāta > AN 5.28 With Five Factors

Numbered Discourses 5.28 – Aṅguttara Nikāya 5.28

3. With Five Factors – 3. Pañcaṅgikavagga

AN 5.28 With Five Factors – Pañcaṅgikasutta

1.1

“Bhikkhū, I will teach you how to develop noble right samādhi with five factors.

“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi.

1.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

1.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

1.4

The Buddha said this:

Bhagavā etadavoca:

2.1

“And how do you develop noble right samādhi with five factors?

“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?

2.2

Firstly, a bhikkhu, 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.

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.

2.3

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.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

2.4

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.

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.

2.5

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati;

2.6

There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

2.7

This is the first way to develop noble right samādhi with five factors.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā.

3.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption. It has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.

3.2

They drench, steep, fill, and spread their body with rapture and bliss born of samādhi.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;

3.3

There’s no part of the body that’s not spread with rapture and bliss born of samādhi.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

3.4

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.

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.

3.5

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.

Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

3.6

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of samādhi.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati;

3.7

There’s no part of the body that’s not spread with rapture and bliss born of samādhi.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

3.8

This is the second way to develop noble right samādhi with five factors.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā.

4.1

Furthermore, with the fading away of rapture, a bhikkhu 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.’

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.

4.2

They drench, steep, fill, and spread their body with bliss free of rapture.

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;

4.3

There’s no part of the body that’s not spread with bliss free of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

4.4

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.

Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni.

4.5

From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.

Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni;

4.6

There’s no part of them that’s not spread through with cool water.

nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.

4.7

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;

4.8

There’s no part of the body that’s not spread with bliss free of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

4.9

This is the third way to develop noble right samādhi with five factors.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā.

5.1

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

5.2

They sit spreading their body through with pure bright mind.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;

5.3

There’s no part of the body that’s not spread with pure bright mind.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

5.4

It’s like someone sitting wrapped from head to foot with white cloth.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa;

5.5

There’s no part of the body that’s not spread over with white cloth.

nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.

5.6

In the same way, they sit spreading their body through with pure bright mind.

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;

5.7

There’s no part of the body that’s not spread with pure bright mind.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

5.8

This is the fourth way to develop noble right samādhi with five factors.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā.

6.1

Furthermore, the meditation that is a foundation for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a bhikkhu.

Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.

6.2

It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down.

Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya.

6.3

In the same way, the meditation that is a foundation for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a bhikkhu.

Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.

6.4

This is the fifth way to develop noble right samādhi with five factors.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā.

7.1

When the noble right samādhi with five factors is cultivated in this way, a bhikkhu becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

8.1

Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo.

8.2

If a strong man was to tip it any which way, would water pour out?”

Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti?

8.3

“Yes, sir.”

“Evaṁ, bhante”.

8.4

“In the same way, when noble right samādhi with five factors is cultivated in this way, a bhikkhu becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

“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.

9.1

Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.

Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā.

9.2

If a strong man was to open the wall on any side, would water pour out?”

Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti?

9.3

“Yes, sir.”

“Evaṁ, bhante”.

9.4

“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane.

10.1

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.

10.2

Then 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.

Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.

10.3

In the same way, when noble right samādhi with five factors is cultivated in this way,

Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya,

10.4

a bhikkhu becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

11.1

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 Brahmā realm.’

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,

11.2

You’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

12.1

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’

So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti,

12.2

You’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

13.1

If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.

So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—

13.2

May I understand mind with greed as “mind with greed”,

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,

13.3

and mind without greed as “mind without greed”;

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,

13.4

mind with hate as “mind with hate”,

sadosaṁ vā cittaṁ …

13.5

and mind without hate as “mind without hate”;

vītadosaṁ vā cittaṁ …

13.6

mind with delusion as “mind with delusion”,

samohaṁ vā cittaṁ …

13.7

and mind without delusion as “mind without delusion”;

vītamohaṁ vā cittaṁ …

13.8

constricted mind as “constricted mind”,

saṅkhittaṁ vā cittaṁ …

13.9

and scattered mind as “scattered mind”;

vikkhittaṁ vā cittaṁ …

13.10

expansive mind as “expansive mind”,

mahaggataṁ vā cittaṁ …

13.11

and unexpansive mind as “unexpansive mind”;

amahaggataṁ vā cittaṁ …

13.12

mind that is not supreme as “mind that is not supreme”,

sauttaraṁ vā cittaṁ …

13.13

and mind that is supreme as “mind that is supreme”;

anuttaraṁ vā cittaṁ …

13.14

mind immersed in samādhi as “mind immersed in samādhi”,

samāhitaṁ vā cittaṁ …

13.15

and mind not immersed in samādhi as “mind not immersed in samādhi”;

asamāhitaṁ vā cittaṁ …

13.16

freed mind as “freed mind”,

vimuttaṁ vā cittaṁ …

13.17

and unfreed mind as “unfreed mind”.’

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,

13.18

You’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

14.1

If you wish: ‘May I recollect many kinds of past lives, with features and details.’

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,

14.2

You’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

15.1

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti,

15.2

You’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

16.1

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.’

So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,

16.2

You’re capable of realizing it, in each and every case.”

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.

16.3

Aṭṭhamaṁ.