5:3 Pancangikavaggo

Aṅguttara Nikāya
003. Pañcaṇgikavaggo

1. Paṭhama –– agāravasuttaṃ – First on unruliness

003.01. Bhikkhus, that bhikkhu who is unruly, rebellious and not of the sharing nature with co-associates in the holy life should complete the lesser ethics is not a possibility. Without becoming complete in the lesser ethics, that he should complete the training is not a possibility. Without completing the training, that he should be complete in virtues is not a possibility. Without completing his virtues, that he should be one of right view is not a possibility. Without right view, that he should be complete in concentration is not a possibility.

Bhikkhus, that bhikkhu ruly, docile and of the sharing nature with co-associates in the holy life should complete the lesser ethics is a possibility. Becoming complete in the lesser ethics, that he should complete the training is a possibility. Completing the training, that he should be complete in virtues is a possibility. Completing the virtues, that he should be one of right view is a possibility. Become one of right view, that he should be complete in concentration is a possibility.

2. Dutiya –– agāravasuttaṃ – Second on unruliness

003.02. Bhikkhus, that bhikkhu who is unruly, rebellious and not of the sharing nature with co-associates in the holy life should complete the lesser ethics is not a possibility. Without becoming complete in the lesser ethics, that he should complete the training is not a possibility. Without completing the training, that he should complete the mass of virtues is not a possibility. Without completing the mass of virtues, that he should be complete in concentration is not a possibility. Without becoming complete in the mass of concentration, that he should be complete in wisdom is not a possibility.

Bhikkhus, that bhikkhu ruly, docile and of the sharing nature with co-associates in the holy life should complete the lesser ethics is a possibility. Becoming complete in the lesser ethics, that he should complete the training is a possibility. Completing the training, that he should be complete in the mass of virtues is a possibility. Become complete in the mass of virtues, that he should be complete in the mass of concentration is a possibility. Become complete in the mass of concentration, that he should be complete in the mass of wisdom is a possibility.

3. Upakkilesasuttaṃ –– Minor defilements

003.03. Bhikkhus, these five are the defilements of raw gold, defiled by which the raw gold is not soft, workable, does not shine, is brittle and is not ready to work with. What five?

Iron, metals, tin, lead and silver. Bhikkhus, these five are the defilements of raw gold, defiled by which the raw gold is not soft, workable, does not shine, is brittle and is not ready to work with. When raw gold is released from these defilements, it becomes soft, workable, it shines, is not brittle and becomes ready to work with. Then the gold becomes suitable to make whatever desired ornament, a ring for the finger, earings, a neck lace or a gold chain.

Bhikkhus, in the same manner these five are the minor defilements of the mind, defiled by which the mind is not soft, not workable, does not shine, is brittle and does not concentrate in one point for the rightful destruction of desires. What five?

Interest for sensuality, anger, sloth and torpor, restlessness and worry and doubts. Bhikkhus, these are the five minor defilements of the mind, defiled by which the mind is neither soft nor workable, does not shine and is brittle and does not concentrate for the rightful destruction of desires. Bhikkhus, when the mind is released from these minor defilements, it becomes soft, workable, it shines, is not brittle and comes to one point for the rightful destruction of desires. For the realization of whatever things the mind is directed, the mindfulness in that sphere, becomes the eye witness .

If it’s his desire he partakes various psychic fetes, one becomes many and many becomes one, manifestly goes through rocks and walls unobstructed, as traveling in space. Dives into earth as though diving in water. Walks on water unbroken as though walking on earth. Sits in space as birds large and small do. Touches the moon and sun, as powerful as they are. Thus wields power as far as the world of Brahma. Thus mindfulness becomes the eye witness in that and that sphere.

If it’s his desire, with the purified heavenly ear beyond human he hears sounds both heavenly and human, far or near and mindfulness in that and other sphere becomes the eyewitness in the respective sphere.

If it’s his desire he penetrating sees the minds of others and knows the mind with greed, without greed, the angry mind and the not angry mind, the deluded mind and the not deluded mind. Knows the contracted mind, the distracted mind, the mind that has grown great, that has not grown great, the mind with a compare, the mind without a compare, the concentrated mind, the unconcentrated mind, the released mind and the unreleased mind, and mindfulness in that and other sphere becomes the eye witness in the respective sphere.

If it’s his desire, he recollects manifold previous births- such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innumerable forward and backward world cycles of births - There I was of such name, clan, disposition, such supports, feeling such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there is born here. Thus with all modes and details he recollects the manifold previous births, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

If it’s his desire, with the purified heavenly eye beyond human, he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions- These good beings endowed with bodily, verbal and mental misconduct, rebuking noble ones, with wrong view and the wrong view of actions, after death are born in loss, in a bad state, in decrease, in hell; as for these good beings endowed with the right bodily, verbal and mental conduct, not rebuking noble ones, with right view and the right view of actions, after death are born in a good state, in increase, in heaven. Thus he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

If it’s his desire, destroying desires, releasing the mind from desires and released through wisdom, here and now, by him self realizing abides, and the mindfulness in that sphere becomes the eye witness.

4. Dussīlasuttaṃ –– Unvirtues

003.04. Bhikkhus, to the unvirtuous with virtues trimmed the cause for right concentration is destroyed. Without right concentration and right concentration trimmed, the cause for knowledge and vision to see things as they really are, is destroyed. Without knowledge and vision to see things as they really are, and knowledge and vision to see things as they really are, trimmed, the cause for turning away and disenchantment is destroyed. Without turning away and disenchantment and turning away and disenchantment trimmed, the cause for knowledge and vision of release is destroyed. Bhikkhus, it is like a tree with branches and foliage trimmed. Its shoots do not grow completely, the bark does not grow completely, the sap wood does not grow completely, the heartwood too does not grow completely Bhikkhus, in the same manner, to the unvirtuous with virtues trimmed the cause for right concentration is destroyed. Without right concentration and right concentration trimmed, the cause for knowledge and vision to see things as they really are, is destroyed. Without knowledge and vision to see things as they really are, and knowledge and vision to see things as they really are, trimmed, the cause for turning away and disenchantment is destroyed. Without turning away and disenchantment and turning away and disenchantment trimmed, the cause for knowledge and vision of release is destroyed.

Bhikkhus, to the virtuous, virtues beome the cause for right concentration. When there is right concentration it becomes the cause for knowledge and vision to see things as they really are. When there is knowledge and vision to see things as they really are, it becomes the cause for turning away and disenchantment. When there is turning away and disenchantment it becomes the cause for knowledge and vision of release. Bhikkhus, it is like a tree endowed with branches and foliage. Its shoots grow completely, the bark grows completely, the sap wood grows completely, the heartwood too grows completely Bhikkhus, in the same manner, to the virtuous, virtues become the cause for right concentration. When there is right concentration it becomes the cause for knowledge and vision to see things as they really are. When there is knowledge and vision to see things as they really are, it becomes the cause for turning away and disenchantment. When there is turning away and disenchantment it becomes the cause for knowledge and vision of release.

5. Anuggahitasuttaṃ –– Made satisfactory

003.05. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits. What five?

Here, bhikkhus, right view comes about through the satisfaction of virtues, through the satisfaction of learning, satisfied after a discussion, through the satisfaction of appeasement and satisfied seeing with insight. Bhikkhus, satisfied by these five characteristics there comes about right view of the fruits of release of mind and its benefits, the fruits of release through wisdom and its benefits.

6. Vimuttāyatanasuttaṃ –– The sphere of the releases

003.06. Bhikkhus, these five are the sphere of the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained. What five? Here, bhikkhus, the Teacher or else a certain eminent co-associate in the holy life, teaches the bhikkhu. Then he gradually understands the meanings and experiences the Teaching. When understanding the meanings and experiencing the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasa ntness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the first of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches. Yet the bhikkhu preaches others in detail the Teaching that he had heard and mastered When he preaches others in detail the Teaching that he had heard and mastered he realizes the meaning and experiences the Teaching and delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the second of the five releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.

Yet he recites in detail, the Teaching that he had heard and mastered and realizing the meanings and experiencin g the Teaching delight arises, to the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the third of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.

nor does he recite in detail, the Teaching that he had heard and mastered. Yet he thinks and discursively thinks about the Teaching that he had heard and mastered and the mind touches a point and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fourth of the five releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Again, bhikkhus, neither the Teacher nor an eminent co-associate in the holy life teaches him. He does not preach others in detail the Teaching that he had heard and mastered.

nor does he recite in detail, the Teaching that he had heard and mastered. He does not think and discursively think about the Teaching that he had heard and mastered and the mind does not touch a point. Yet a certain meditation object well grasped and well established is penetratingly seen with wisdom and delight arises. To the delighted joy arises Of one with a joyful mind the body appeases. The appeased body experiences pleasantness. The mind of one who experiences pleasantness comes to one point. Bhikkhus, this is the fifth of the releases, in which sphere when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

Bhikkhus, these five are the releases, in which spheres when the bhikkhu dwells diligent to dispel, either the not released mind is released, or the unexhausted desires get exhausted or the noble end of unpleasantness not yet attained is attained.

7. Samādhisuttaṃ –– Concentration

003.07. Bhikkhus, develop concentration that is limitless, clever and thoughtful. Bhikkhus, when developing concentration that is limitless, clever and thoughtful, five knowledges arise to him internally. What five? Knowledge arises to him internally, that this concentration is pleasant now and it will bring pleasant results in the future. Knowledge arises to him internally, that this concentration is noble and immaterial. Knowledge arises to him internally, that this concentration is not shared by the ordinary. Knowledge arises to him internally, that this concentration is peaceful, exalted, composes the body, brings the mind to a single point and settles determinations without rebukes and knowledge arises to him internally, I enter this concentration and rise from it mindfully. Bhikkhus, develop concentration that is limitless, clever and thoughtful. Bhikkhus, when developing concentration that is limitless, clever and thoughtful, these five knowledges arise to him internally.

8. Pañcaṇgikasuttaṃ –– Five factored. concentration

003.08. Bhikkhus, I will tell the five factored right concentration of the noble ones, listen and attend carefully.

Bhikkhus, what is the five factored right concentration of the noble ones? Here, the bhikkhu secluded from sensual desires ... re ... abides in the first higher state of mind. Then he over flows and touches this body with joy and pleasantness born of seclusion, up and above and from all sides and around not leaving any spot of the body untouched. Like a clever bather or his apprentice, putting some bathing powder in a bronze bowl and sprinkling water on it would mix it, until it is a smooth ball of moist, oily foam not dripping anything. In the s ame manner he over flows and touches this body with joy and pleasantness born of seclusion, up and above and from all sides and around not leaving any spot of the body untouched by the joy and pleasantnes born of seclusion. Bhikkhus, this is the first of the five factored right concentrations of the noble ones.

Again, the bhikkhu overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Then he over flows and touches this body with joy and pleasantness born of concentration, up and above and from all sides and around not leaving any spot of the body untouched with joy and pleasantness born of concentration . Like a deep pond with spring water, without inlets from the east, west, north or south and from time to time refreshed with rain water. Thus cold water springing up from the bottom touches the pond up and above and all round not leaving any spot in the pond untouched by the cold water. In the same manner he over flows and touches this body with joy and pleasantness born of concentration, up and above and from all sides and around not leaving any spot of the body untouched by the joy and pleasantnes born of concentration. Bhikkhus, this is the second of the five factored right concentrations of the noble ones.

Again, the bhikkhu with equanimity to joy and disenchantment ... re ... abides in the third higher state of mind. Then he over flows and touches this body with pleasantness free of joy, up and above and from all sides and around not leaving any spot of the body untouched with pleasantness free of joy. Like some of the blue lotuses, white lotuses or red lotuses in a pond are born, grow and bloom in the water and their tops and roots are touched with the cold water and leaves nothing untouched by the cold water. In the same manner he over flows and touches this body with pleasantness free of joy, up and above and from all sides and around, not leaving any spot of the body untouched by the pleasantness free of joy. Bhikkhus, this is the third of the five factored right concentrations of the noble ones.

Again, bhikkhus, the bhikkhu dispelling pleasantness and unpleasantness ... re ... abides in the fourth higher state of mind. Then he sits touching this body with the pure and clean mind, not leaving any spot of the body untouched with the pure and clean mind. Like a man sitting with his head and body covered with a white piece of cloth. There is not a single spot in his body that is not touched with the white cloth. In the same manner he sits touching this body with the pure and clean mind, not leaving any spot of the body untouched by the pure and clean mind. Bhikkhus, this is the fourth of the five factored right concentrations of the noble ones.

Again, bhikkhus, to the bhikkhu the sign of reflection becomes well grasped, well considered and thoroughly penetrated with wisdom. Bhikkhus, it is like someone reflecting himself as another, standing, he reflects as though sitting, seated he reflects as though lying In the same manner, to the bhikkhu the sign of reflection becomes well grasped, well considered and thoroughly penetrated with wisdom. Bhikkhus, this is the fifth of the five factored right concentrations of the noble ones. Bhikkhus, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

Bhikkhus, it is like a water vessel placed on a stand, full to the brim possible for crows to drink. Would a man consider it, as water, in whatever manner he sees it. Yes, venerable sir. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

Bhikkhus, it is like a pool on some level ground, with embankments on the four sides, full of water to the brim possible for crows to drink. Would a man releasing the water, in whatever manner, know it’s water. Yes, venerable sir. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

Bhikkhus, it is like a chariot with horses yoked on level ground with reins and whip ready at hand. A clever charioteer comes and mounting the chariot taking the reins in the left hand and the whip in the right hand, leads it forwards and backwards as he wishes. In the same manner, when the bhikkhu practises and makes much of these five factored right concentrations, to the mind directed for the realization of this and other thing, the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

If it is his desire he partakes various psychic fetes, one becomes many and many becomes one, manifestly goes through rocks and walls unobstructed, as travelling in space. Dives into earth as though diving in water. Walks on water unbroken as though walking on earth. Sits in space as birds large and small do. Touches the moon and sun, as powerful as they are. Thus weilds power as far as the world of Brahma. Thus mindfulness becomes the eye witness in that and that sphere.

If it’s his desire, with the purified heavenly eye beyond human he hears sounds both heavenly and human, far or near and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

If it’s his desire, he recollects manifold previous births- such as one birth, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, innumerable forward world cycles, innumerable backward world cycles, innmuerable forward and backward world cycles of births - There I was of such name, clan, disposition, such supports, feeling such pleasant and unpleasant feelings and enjoying such a life span. Disappearing from there is born here. Thus with all modes and details he recollects the manifold previous births, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

as for these good beings endowed with the right bodily, verbal and mental conduct, not rebuking noble ones, with right view and the right view of actions, after death are born in a good state, in increase, in heaven. Thus he sees beings disappearing and appearing in states unexalted and exalted, beautiful and ugly in good and evil births, knows beings born according to their actions and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

If it’s his desire, destroying desires, releasing the mind from desires and released through wisdom, here and now, by himself realizing abides, and the mindfulness in that and other sphere becomes the eye witness in the respective sphere.

9. Caṇkamasuttaṃ –– Walking

003.09. Bhikkhus, these five are benefits for walking. What five? Becomes tolerant of the time, is ready to make effort, has few ailments, the tasted, drunk, eaten and enjoyed gets thoroughly digested, and concentration attained while walking gets establuished for a long time. These are the five benefits for walking.

10. Nāgitasuttaṃ –– To venerable Nagita

003.10. I heard thus. At one time the Blessed One was touring the country of Kosala with a large Community of bhikkhus and entered the Brahmin hamlet Icchanagala and lived in the forest stretch of Icchanagala. The Brahmin householders of Icchanagtala heard that the good recluse Gotama, the son of the Sakyas gone forth from the Sakya clan has come to Icchanagala and lives in the forest stretch there. The good name, spread about that good Gotama- That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and Blessed. He teaches to this world together with its gods, Māra, Brahma and the community of recluses and Brahmins, the Teaching he had known and realized, good at the beginning, in the middle and the end, purely and completely explaining the holy life. It is good to see such worthy ones. Then the Brahmin householders of Icchanagala at the end of that night carrying a lot of eatables and nourishments approached the forest stretch of Icchangala, and they stood outside the entrance making a lot of noise.

At that time venerable Nagita attended on the Blessed One and the Blessed One addressed venerable Nagita: Nagita, who makes such great noise, like hauling a catch of fish. Venerable sir, they are the Brahmin householders of Icchanagala standing outside, come with a lot of eatables and nourishments for the Blessed One and the Community of bhikkhus Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameṂay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly.

Venerable sir, may the Blessed One tolerate. Well Gone One, it is the right time to give consent. Wherever the Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. Like huge drops of rain that fall would turn towards the inclines. In the same manner, wherever the Blessed One inclines now, whether hamlet or state, the Brahmin householders too would bend, to that hamlet or state. What is the reason? It is on account of the virtues and wisdom of the Blessed One.

Nagita, I do not tolerate that eminent fame, the enjoyment of gain, honour and fameṂay it not come to me. It is vile and sluggish pleasure in comparison to this emancipation from worldliness, the pleasures of seclusion, appeasement, enlightenment, non sensual pleasure gained for nothing and gained quickly. The enjoyment of gain, honour and fame is a vile and sluggish pleasure. Nagita, what is tasted, drunk, eaten and enjoyed is urine and excreta. It trickles and flows from what is tasted, drunk, eaten and enjoyed. Nagita, to dear ones change into another form occurs and grief, lament, unpleasantness displeasure and distress arises, those are the tricklings from them. Nagita, to one attending to the sign of impurity, on account of a pleasant sign loathsomeness arises, those are the tricklings from them. Nagita, to one abiding with the sign of impermanence in the six spheres of contact, with a contact loathsomeness gets established, those are the tricklings from them. Nagita, to one abiding seeing the arising and falling of the five holding masses, in a holding loathsomeness gets established, those are the tricklings from them.