Aṅguttara Nikāya 5.28 3.

Pañcaṅgikasutta

Pañcaṅgikavagga Pañcaṅgikasutta “Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi.

I will teach the development of the noble five-factored right concentration, disciples.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it and pay close attention, I will speak.

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

Yes, lord, the disciples responded to the Blessed One.

Bhagavā etadavoca: “Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?

The Blessed One said: And what is the development of the noble five-factored right concentration?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe…

Here a disciple, having secluded himself from sensual pleasures...

paṭhamaṁ jhānaṁ upasampajja viharati.

enters and remains in the first jhana.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

He drenches, steeps, fills, and pervades this very body with the joy and happiness born of seclusion; there is no part of his whole body not pervaded by joy and happiness born of seclusion.

Just as a skilled bathman or bathman's apprentice might sprinkle bath powder in a metal basin and knead it together, adding water from time to time, so that his ball of bath powder: saturated, moisture-laden, permeated within and without: would nevertheless not drip; even so, the disciple pervades...

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā.

this very body with the joy and happiness born of seclusion.

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

This is the first development of the noble five-factored right concentration.

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

Again with the stilling of directed and sustained attention, a disciple enters and remains in the second jhana...

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

He drenches, steeps, fills, and pervades this very body with the joy and happiness born of concentration; there is no part of his whole body not pervaded by joy and happiness born of concentration.

Just as though there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain; even so, the disciple pervades...

Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā.

this very body with the joy and happiness born of concentration.

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

This is the second development of the noble five-factored right concentration.

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

Again with the fading away of joy... a disciple enters and remains in the third jhana...

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

He drenches, steeps, fills, and pervades this very body with the pleasure divested of joy; there is no part of his whole body not pervaded by the pleasure divested of joy.

Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

Just as in a pond of blue, red, or white lotuses, some lotuses: born and growing in the water: might flourish while immersed in the water, without rising out of it, and the cool water would drench, steep, fill, and pervade them to their very tips and roots; even so, the disciple pervades... this very body with the pleasure divested of joy.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā.

This is the third development of the noble five-factored right concentration.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe…

Again with the abandoning of pleasure and pain...

catutthaṁ jhānaṁ upasampajja viharati.

a disciple enters and remains in the fourth jhana...

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

He sits, suffusing his body with a pure, bright mind; there is no part of his whole body not pervaded by the pure, bright mind.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa; nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not pervaded by the white cloth; even so, the disciple sits, suffusing his body with a pure, bright mind.

This is the fourth development of the noble five-factored right concentration.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā.

Again a disciple's mindfulness is established well, remembered, retained, and penetrated with wisdom.

Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya.

Just as one might look at another's face in a mirror or a bowl of clear water, standing or sitting; even so, a disciple's mindfulness is established well, remembered, retained, and penetrated with wisdom.

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

This is the fifth development of the noble five-factored right concentration.

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā.

Disciples, this is the fifth development of the five-factored right concentration.

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 developed in this way a disciple who has made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowing, there and then he gains the ability to witness it, whenever there is a basis.

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

Just as a water jug placed on a stand, filled to the brim, would spill water wherever it is tilted.

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

Would it not, disciples?

“Evaṁ, bhante”.

Yes, venerable 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.

Just so a disciple who has developed and made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowing, there and then he gains the ability to witness it, whenever there is a basis.

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

Just as in a flat area, a pond with four corners and sides well defined, filled to the brim, would spill water wherever a breach is made.

Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti? “Evaṁ, bhante”. “Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane.

Would it not, disciples? Yes, venerable sir. Just so a disciple who has developed and made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowing, there and then he gains the ability to witness it, whenever there is a basis.

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

Just as on level ground, a thoroughbred chariot stands ready, with a whip lying atop.

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

A skilled charioteer, having mounted, taking the reins in his left hand and the whip in his right, would drive back and forth as he wishes.

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.

Just so a disciple who has developed and made much of the noble five-factored right concentration, for whatever phenomena he wishes to direct his mind for the realization of knowing, there and then he gains the ability to witness it, whenever there is a basis.

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe…

If he wishes: May I experience various kinds of psychic powers: becoming one, becoming many...

yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

up to the Brahma worlds with the body, there and then he gains the ability to witness it, whenever there is a basis.

So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

If he wishes: With the divine ear element, purified and surpassing the human, may I hear both divine and human sounds, far and near, there and then he gains the ability to witness it, whenever there is a basis.

So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, sadosaṁ vā cittaṁ …

If he wishes: May I know the minds of other beings, other persons, having encompassed them with my own mind: knowing a mind with greed as with greed...

vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ …

a liberated mind as liberated, there and then he gains the ability to witness it, whenever there is a basis.

vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ …

If he wishes: May I recollect my manifold past lives...

sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ …

in detail, there and then he gains the ability to witness it, whenever there is a basis.

vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

If he wishes: With the divine eye, purified and surpassing the human, may I see beings passing away and reappearing, according to their actions, there and then he gains the ability to witness it, whenever there is a basis.

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. Aṭṭhamaṁ.

If he wishes: Through the destruction of the taints, may I in this very life enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowing, there and then he gains the ability to witness it, whenever there is a basis.