| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ५।२८
Aṅguttara Nikāya 5.28
Numbered Discourses 5.28
३। पञ्चङ्गिकवग्ग
3. Pañcaṅgikavagga
3. With Five Factors
पञ्चङ्गिकसुत्त
Pañcaṅgikasutta
With Five Factors
“अरियस्स, भिक्खवे, पञ्चङ्गिकस्स सम्मासमाधिस्स भावनं देसेस्सामि। तं सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I will teach you how to develop noble right immersion with five factors. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“कतमा च, भिक्खवे, अरियस्स पञ्चङ्गिकस्स सम्मासमाधिस्स भावना?
“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?
“And how do you develop noble right immersion with five factors?
इध, भिक्खवे, भिक्खु विविच्चेव कामेहि …पे… पठमं झानं उपसम्पज्ज विहरति। सो इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। सेय्यथापि, भिक्खवे, दक्खो न्हापको वा न्हापकन्तेवासी वा कंसथाले न्हानीयचुण्णानि आकिरित्वा उदकेन परिप्फोसकं परिप्फोसकं सन्नेय्य। सायं न्हानीयपिण्डि स्नेहानुगता स्नेहपरेता सन्तरबाहिरा फुटा स्नेहेन, न च पग्घरिनी। एवमेवं खो, भिक्खवे, भिक्खु इममेव कायं विवेकजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स विवेकजेन पीतिसुखेन अप्फुटं होति। अरियस्स, भिक्खवे, पञ्चङ्गिकस्स सम्मासमाधिस्स अयं पठमा भावना।
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako1 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. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā.
Firstly, a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 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. 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. In the same way, a bhikkhu drenches, steeps, fills, and spreads 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. This is the first way to develop noble right immersion with five factors.
पुन चपरं, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा …पे… दुतियं झानं उपसम्पज्ज विहरति। सो इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति। सेय्यथापि, भिक्खवे, उदकरहदो गम्भीरो उब्भिदोदको। तस्स नेवस्स पुरत्थिमाय दिसाय उदकस्स आयमुखं, न पच्छिमाय दिसाय उदकस्स आयमुखं, न उत्तराय दिसाय उदकस्स आयमुखं, न दक्खिणाय दिसाय उदकस्स आयमुखं, देवो च कालेन कालं सम्मा धारं नानुप्पवेच्छेय्य। अथ खो तम्हाव उदकरहदा सीता वारिधारा उब्भिज्जित्वा तमेव उदकरहदं सीतेन वारिना अभिसन्देय्य परिसन्देय्य परिपूरेय्य परिप्फरेय्य; नास्स किञ्चि सब्बावतो उदकरहदस्स सीतेन वारिना अप्फुटं अस्स। एवमेवं खो, भिक्खवे, भिक्खु इममेव कायं समाधिजेन पीतिसुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स समाधिजेन पीतिसुखेन अप्फुटं होति। अरियस्स, भिक्खवे, पञ्चङ्गिकस्स सम्मासमाधिस्स अयं दुतिया भावना।
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 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. 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.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 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. 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. In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This is the second way to develop noble right immersion with five factors.
पुन चपरं, भिक्खवे, भिक्खु पीतिया च विरागा …पे… ततियं झानं उपसम्पज्ज विहरति। सो इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति। सेय्यथापि, भिक्खवे, उप्पलिनियं वा पदुमिनियं वा पुण्डरीकिनियं वा अप्पेकच्चानि उप्पलानि वा पदुमानि वा पुण्डरीकानि वा उदके जातानि उदके संवड्ढानि उदकानुग्गतानि अन्तो निमुग्गपोसीनि। तानि याव चग्गा याव च मूला सीतेन वारिना अभिसन्नानि परिसन्नानि परिपूरानि परिप्फुटानि; नास्स किञ्चि सब्बावतं उप्पलानं वा पदुमानं वा पुण्डरीकानं वा सीतेन वारिना अप्फुटं अस्स। एवमेवं खो, भिक्खवे, भिक्खु इममेव कायं निप्पीतिकेन सुखेन अभिसन्देति परिसन्देति परिपूरेति परिप्फरति; नास्स किञ्चि सब्बावतो कायस्स निप्पीतिकेन सुखेन अप्फुटं होति। अरियस्स, भिक्खवे, पञ्चङ्गिकस्स सम्मासमाधिस्स अयं ततिया भावना।
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. 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. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā.
Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 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. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not spread through with cool water. In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This is the third way to develop noble right immersion with five factors.
पुन चपरं, भिक्खवे, भिक्खु सुखस्स च पहाना …पे… चतुत्थं झानं उपसम्पज्ज विहरति। सो इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति; नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति। सेय्यथापि, भिक्खवे, पुरिसो ओदातेन वत्थेन ससीसं पारुपित्वा निसिन्नो अस्स; नास्स किञ्चि सब्बावतो कायस्स ओदातेन वत्थेन अप्फुटं अस्स। एवमेवं खो, भिक्खवे, भिक्खु इममेव कायं परिसुद्धेन चेतसा परियोदातेन फरित्वा निसिन्नो होति; नास्स किञ्चि सब्बावतो कायस्स परिसुद्धेन चेतसा परियोदातेन अप्फुटं होति। अरियस्स, भिक्खवे, पञ्चङ्गिकस्स सम्मासमाधिस्स अयं चतुत्था भावना।
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 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. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This is the fourth way to develop noble right immersion with five factors.
पुन चपरं, भिक्खवे, भिक्खुनो पच्चवेक्खणानिमित्तं सुग्गहितं होति सुमनसिकतं सूपधारितं सुप्पटिविद्धं पञ्ञाय। सेय्यथापि, भिक्खवे, अञ्ञोव अञ्ञं पच्चवेक्खेय्य, ठितो वा निसिन्नं पच्चवेक्खेय्य, निसिन्नो वा निपन्नं पच्चवेक्खेय्य। एवमेवं खो, भिक्खवे, भिक्खुनो पच्चवेक्खणानिमित्तं सुग्गहितं होति सुमनसिकतं सूपधारितं सुप्पटिविद्धं पञ्ञाय। अरियस्स, भिक्खवे, पञ्चङ्गिकस्स सम्मासमाधिस्स अयं पञ्चमा भावना।
Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Seyyathāpi, bhikkhave, aññova aññaṁ2 paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā3 bhāvanā.
Furthermore, the meditation that is a foundation for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a bhikkhu. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. In the same way, the meditation that is a foundation for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a bhikkhu. This is the fifth way to develop noble right immersion with five factors.
एवं भाविते खो, भिक्खवे, भिक्खु अरिये पञ्चङ्गिके सम्मासमाधिम्हि एवं बहुलीकते यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
Evaṁ bhāvite kho, bhikkhave, bhikkhu4 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 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.
सेय्यथापि, भिक्खवे, उदकमणिको आधारे ठपितो पूरो उदकस्स समतित्तिको काकपेय्यो। तमेनं बलवा पुरिसो यतो यतो आवज्जेय्य, आगच्छेय्य उदकन्”ति?
Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti?
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to tip it any which way, would water pour out?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो, भिक्खवे, भिक्खु एवं भाविते अरिये पञ्चङ्गिके सम्मासमाधिम्हि एवं बहुलीकते यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
“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 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.
सेय्यथापि, भिक्खवे, समे भूमिभागे पोक्खरणी चतुरंसा आलिबद्धा पूरा उदकस्स समतित्तिका काकपेय्या। तमेनं बलवा पुरिसो यतो यतो आलिं मुञ्चेय्य, आगच्छेय्य उदकन्”ति?
Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti?
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?”
“एवं, भन्ते”।
“Evaṁ, bhante”.
“Yes, sir.”
“एवमेवं खो, भिक्खवे, भिक्खु एवं भाविते अरिये पञ्चङ्गिके सम्मासमाधिम्हि एवं बहुलीकते यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स …पे… सति सति आयतने।
“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 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.
सेय्यथापि, भिक्खवे, सुभूमियं चतुमहापथे आजञ्ञरथो युत्तो अस्स ठितो ओधस्तपतोदो। तमेनं दक्खो योग्गाचरियो अस्सदम्मसारथि अभिरुहित्वा वामेन हत्थेन रस्मियो गहेत्वा दक्खिणेन हत्थेन पतोदं गहेत्वा येनिच्छकं यदिच्छकं सारेय्यपि पच्चासारेय्यपि। एवमेवं खो, भिक्खवे, भिक्खु एवं भाविते अरिये पञ्चङ्गिके सम्मासमाधिम्हि एवं बहुलीकते यस्स यस्स अभिञ्ञासच्छिकरणीयस्स धम्मस्स चित्तं अभिनिन्नामेति अभिञ्ञासच्छिकिरियाय, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. 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.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. 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. In the same way, when noble right immersion 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.
सो सचे आकङ्खति: ‘अनेकविहितं इद्धिविधं पच्चनुभवेय्यं—एकोपि हुत्वा बहुधा अस्सं …पे… याव ब्रह्मलोकापि कायेन वसं वत्तेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
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.’ You’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणेय्यं—दिब्बे च मानुसे च ये दूरे सन्तिके चाऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
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 you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ You’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानेय्यं—सरागं वा चित्तं सरागं चित्तन्ति पजानेय्यं, वीतरागं वा चित्तं वीतरागं चित्तन्ति पजानेय्यं, सदोसं वा चित्तं … वीतदोसं वा चित्तं … समोहं वा चित्तं … वीतमोहं वा चित्तं … सङ्खित्तं वा चित्तं … विक्खित्तं वा चित्तं … महग्गतं वा चित्तं … अमहग्गतं वा चित्तं … सौत्तरं वा चित्तं … अनुत्तरं वा चित्तं … समाहितं वा चित्तं … असमाहितं वा चित्तं … विमुत्तं वा चित्तं … अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ—sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘अनेकविहितं पुब्बेनिवासं अनुस्सरेय्यं, सेय्यथिदं—एकम्पि जातिं, द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
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 you wish: ‘May I recollect many kinds of past lives, with features and details.’ You’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन …पे… यथाकम्मूपगे सत्ते पजानेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने।
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ You’re capable of realizing it, in each and every case.
सो सचे आकङ्खति: ‘आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्यन्ऽति, तत्र तत्रेव सक्खिभब्बतं पापुणाति सति सति आयतने”ति।
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”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.’ You’re capable of realizing it, in each and every case.”
अट्ठमं।
Aṭṭhamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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