SAMĀDHAṄGA SUTTA  – FIVE FACTORS OF CONCENTRATION

ANGUTTARA NIKAYA 5:28

On one occasion the Buddha was in Savatthi at Jeta’s Grove, Anathapindika’s Monastery. He addressed those gathered:

“Friends, I will teach you Five-Factored Noble Concentration. Listen and pay close attention.

“And what is Five-Factored Noble Concentration?

“A follower of the Noble Eightfold Path is quite secluded from sensuality and other unskillful mental qualities. They enter and remain in the First Jhana. This First Jhana is experienced as rapture born of that very seclusion. It is accompanied by directed thought and evaluation. The joy of seclusion permeates their entire mind and body.

“It is as if one poured bath powder into a brass basin. Kneading the powder into the water, sprinkling more and more powder forming a ball of bath powder saturated and moisture-laden. It would, nevertheless, not lose a drop of its own substance. This is how a follower of the Noble Eightfold Path permeates their entire mind and body from the joy born of seclusion. This is the first development of the Five-Factored Noble Concentration.

“Furthermore, as the stilling of directed thought and evaluation, they enter and remain in the Second Jhana.  This Second Jhana is experienced as rapture and pleasure born of concentration. Free of directed thought and evaluation, the joy of concentration permeates their entire mind and body.

“It is as if a lake with no inflow is filled with spring-water welling up within, and from abundant showers. The cool water welling up from within the lake would permeate and fill the entire lake. This is how a follower of the Noble Eightfold Path permeates their entire mind and body from the joy born of concentration. This is the second development of the Five-Factored Noble Concentration.

“Furthermore, as rapture fades, they remain equanimous, mindful, alert, sensitive to pleasure. They enter and remain in the Third Jhana which is equanimous and mindful, a pleasant abiding. With the fading of rapture this pleasant abiding permeates their entire mind and body.

“It is as if a pond is permeated with red, white, and blues lotus, born and growing immersed in the water. They flourish permeated with cool water from their root to tip never standing above the surface. This is how a follower of the Noble Eightfold Path permeates their entire mind and body from the joy born of the fading of rapture.  This pleasant abiding permeates their entire mind and body. This is the third development of the Five-Factored Noble Concentration.

“Furthermore, with the abandoning of evaluation, they enter and remain in the Fourth Jhana which is pure equanimity and mindful. Being pure, neither pleasure nor pain is seen. They sit permeated in mind and body with pure, bright awareness.

“It is as if one were sitting head to toe in a white cloth – their entire body covered. This is how a follower of the Noble Eightfold Path permeates their entire mind and body with pure, bright awareness.  This is the fourth development of the Five-Factored Noble Concentration.

“Furthermore, this follower of the Noble Eightfold Path has refined mindfulness well-established. Their mindfulness is attended to, understood, and well-penetrated by wise discernment.

“It is as if this person, when sitting knew another as standing or when standing knew another as lying down. So too, this follower of the Noble Eightfold Path has refined mindfulness well-established. Their mindfulness is attended to, understood, and well-penetrated by wise discernment. This is the fifth development of the Five-Factored Noble Concentration.

“When a follower of the Noble Eightfold Path has pursued and developed this Five-Factored Noble Concentration they have mastered the Six Superior Understandings:

“This person thinks what they want whenever they want and does not think what is unskillful.  [15]

“Through appropriate mindfulness, they understand the suffering of many from understanding their own suffering. They understand the arising and passing away of the aggregates. [12]

“From lack of clinging they are spacious, free, unbounded. Unimpeded, their form has no boundaries and no self-distinction. This occurs to a practitioner whenever they are mindful and well-concentrated.

“Their ear-consciousness unbound, restrained, sounds are un-fettered and unsurpassed. This occurs to a practitioner whenever they are mindful and well-concentrated. [13]

“When appropriate, mindful and well-concentrated, they understand the mindfulness and concentration of others.

  • They know a mind with passion as a mind with passion.
  • They know a mind without passion as a mind without passion.
  • They know a mind of aversion as a mind of aversion.
  • They know a mind free of aversion as a mind free of aversion.
  • They know a deluded mind as a deluded mind.
  • They know a mind free of delusion as a mind free of delusion.
  • They know a restricted mind as a restricted mind.
  • They know a mind free of restriction mind as a mind free of restriction.
  • They know a spacious mind as a spacious mind.
  • They know a constricted mind as a constricted mind.
  • They know a refined mind as a refined mind.
  • They know an unrefined mind as an unrefined mind.
  • They know a concentrated mind as a concentrated mind.
  • They know a distracted mind as a distracted mind.
  • They know a mind released from ignorance as a mind released from ignorance.
  • They know a mind clinging to ignorance as a mind clinging to ignorance.

“They know for themselves a well-concentrated mind supporting refined mindfulness.

“They know the arising and the passing away of bodies within the continuation of endless samsara. They understand their associations to people and the circumstances of wandering in ignorance. They know karma and the know rebirth. [14]

“Their eye-consciousness unbound, restrained, they see clearly the continuation of others bound to endless samsara according to their karma. They understand the suffering of others rooted in bad conduct arising from wrong views. They understand those bound to wrong views are also bound to continued suffering.

“Furthermore, Their eye-consciousness unbound, restrained, they see clearly the arising and passing away of others bound to endless samsara according to their karma. They understand the release of others rooted in good conduct arising from Right Views. They understand those released from wrong views are also released from continued suffering. [13]

  • Knowledge with regard to stress
  • Knowledge with regard to the origination of stress
  • Knowledge with regard to the cessation of stress
  • Knowledge with regard to the way of practice leading to the cessation of stress  [10]

“Thus, from establishing this Five-Factored Concentration they enter and remain free of the defilements of greed, aversion, and deluded thinking. They are mindful of their release through direct experience right here and now.

“They know this for themselves due to a well-concentrated mind supporting refined mindfulness. [17]

That is what the Buddha said. Gratified, those assembled were delighted in the Buddha’s words.

End of Sutta

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