an5.26:5 Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. In whatever way that mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

an5.26:6 Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

an5.26:7 These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”

3. With Five Factors

Immersion

an5.27:1 “Mendicants, develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. What five? ‘This immersion is blissful now, and results in bliss in the future.’ … ‘This immersion is noble and not of the flesh.’ … ‘This immersion is not cultivated by reprobates.’ … ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … ‘I mindfully enter into and emerge from this immersion.’ …

an5.27:2 Develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.”

3. With Five Factors

With Five Factors

an5.28:1 “Mendicants, I will teach you how to develop noble right immersion with five factors. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

an5.28:2 “And how do you develop noble right immersion with five factors? Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves 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 mendicant drenches, steeps, fills, and spreads themselves 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.

an5.28:3 Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which 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 themselves 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 the heavens would not properly bestow showers 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 mendicant drenches, steeps, fills, and spreads themselves 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.

an5.28:4 Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves 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 mendicant drenches, steeps, fills, and spreads themselves 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.

an5.28:5 Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. 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.

an5.28:6 Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. 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 basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. This is the fifth way to develop noble right immersion with five factors.

an5.28:7 When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

an5.28:8 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?” “Yes, sir.” “In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

an5.28:9 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?” “Yes, sir.” “In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

an5.28:10 Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. 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 developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

an5.28:11 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 heavens.’ You’re capable of realizing it, since each and every one is within range.

an5.28:12 If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ You’re capable of realizing it, since each and every one is within range.

an5.28:13 If you wish: ‘May I understand the minds of other beings and individuals, having encompassed 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, since each and every one is within range.

an5.28:15 If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and meeting their fate according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

an5.28:16 If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ You’re capable of realizing it, since each and every one is within range.”

3. With Five Factors

Walking Meditation

an5.29:1 “Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.”

3. With Five Factors

With Nāgita

an5.30:1 So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed.’ He has realized with his own insight this world—with its angels and Satan, this population with its ascetics and brahmins, rulers and commoners—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.

an5.30:2 Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!” “Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

an5.30:3 “Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. It’s like when the heavens rain heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Why is that? Because of the Buddha’s ethics and wisdom.”

an5.30:4 “Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome. When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome. When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. This is its outcome. When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome. When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.”

4. With Sumanā

With Sumanā

an5.31:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

an5.31:2 “Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they end up in a good place, the Garden. When they have entered the Garden, would there be any distinction or difference between them?”

an5.31:3 “There would be, Sumanā,” said the Buddha. “In the Garden, the one who was a giver surpasses the other in five respects: enduring bliss, beauty, happiness, glory, and honor. In the Garden, the one who was a giver surpasses the other in these five respects.”

an5.31:4 “There would be, Sumanā,” said the Buddha.

an5.31:5 “But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?” “There would be, Sumanā,” said the Buddha. “As a renunciate, the one who was a giver surpasses the other in five respects. They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. As a renunciate, the one who was a giver surpasses the other in these five respects.”

an5.31:6 “But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?” “In that case, I say there is no difference between the freedom of one and the freedom of the other.”

an5.31:7 “It’s incredible, sir, it’s amazing! This is quite enough to justify giving gifts and making merit. For merit is helpful for human beings and renunciates.” “That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for human beings and renunciates.”

an5.31:8 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

an5.31:9 “The moon so immaculate, journeying across the dimension of space; outshines with its radiance all the world’s stars.

an5.31:10 So too, a faithful individual, perfect in ethics, outshines with their generosity all the world’s stingy people.

an5.31:11 The thundering rain cloud, its hundred peaks wreathed in lightning, pours down over the rich earth, soaking the uplands and valleys.

an5.31:12 Even so, an astute person accomplished in vision, a disciple of the fully awakened Buddha, surpasses a stingy person in five respects:

an5.31:13 long life and fame, beauty and happiness. Lavished with riches, they depart to rejoice in the Garden.”

4. With Sumanā

With Cundī

an5.32:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

an5.32:2 “Sir, my brother, Prince Cunda, says this: ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Only then do they get born in a good place, not a bad place, when their body breaks up, after death.’ And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be born in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be born in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be born in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be born in a good place, not a bad place, when the body breaks up, after death?”

an5.32:3 “Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

an5.32:4 The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

an5.32:5 Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

an5.32:6 The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

an5.32:7 The ethical conduct loved by the noble ones is said to be the best of all ethics. It is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best.

an5.32:8 For those who, knowing the best teaching, base their confidence on the best— confident in the best Awakened One, supremely worthy of a religious donation;

an5.32:9 confident in the best teaching, the bliss of fading and stilling; confident in the best Saṅgha, the supreme field of merit—

an5.32:10 giving gifts to the best, the best of merit grows: the best lifespan, beauty, fame, reputation, happiness, and strength.

an5.32:11 An intelligent person gives to the best, settled on the best teaching. When they are among the righteous, they rejoice at reaching the best.”

4. With Sumanā

With Uggaha

an5.33:1 At one time the Buddha was staying near Bhaddiya in Jātiyā Wood. Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him,

an5.33:2 “Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Uggaha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

an5.33:3 Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat down on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him, “Sir, these girls of mine will be going to their husbands’ families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness.”

an5.33:4 Then the Buddha said to those girls: “So, girls, you should train like this: ‘Our parents will give us to a husband wanting what’s best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ That’s how you should train.

an5.33:5 So, girls, you should train like this: ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ That’s how you should train.

an5.33:6 So, girls, you should train like this: ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ That’s how you should train.

an5.33:7 So, girls, you should train like this: ‘We will know what work our husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ That’s how you should train.

an5.33:8 So, girls, you should train like this: ‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ That’s how you should train. When they possess these five qualities, ladies—when their body breaks up, after death—end up in a good place, the Garden.

an5.33:9 She’d never look down on her husband, who’s always eager to work hard, always looking after her, and bringing whatever she wants.

an5.33:10 And a good woman never scolds her husband with jealous words. Being astute, she reveres those respected by her husband.

an5.33:11 She gets up early, works tirelessly, and manages the domestic help. She’s agreeable to her husband, and preserves his wealth.

an5.33:12 A lady who fulfills these duties according to her husband’s desire, ends up among the righteous in a place called ‘Agreeable’.”

4. With Sumanā

With General Sīha

an5.34:1 At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, can you point out a fruit of giving that’s apparent in the present life?”

an5.34:2 “I can, Sīha,” said the Buddha. “A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life.

an5.34:3 Furthermore, good and true persons associate with a giver. This is another fruit of giving that’s apparent in the present life.

an5.34:4 Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life.

an5.34:5 Furthermore, a giver enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that’s apparent in the present life.

an5.34:6 Furthermore, when a giver’s body breaks up, after death, they end up in a good place, the Garden. This is a fruit of giving to do with the hereafter.”

an5.34:7 When he said this, General Sīha said to the Buddha, “When it comes to those four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and am dear and beloved to many people. I’m a giver, and good and true persons associate with me. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, and I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they end up in a good place, the Garden.’ I don’t know this, so I have to rely on faith in the Buddha.” “That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they end up in a good place, the Garden.

an5.34:8 Giving, you’re loved and befriended by many people. You get a good reputation, and your fame grows. A generous man enters an assembly bold and self-assured.

an5.34:9 So an astute person, seeking happiness, <j>would give gifts, having driven out the stain of stinginess. They live long in the Garden, enjoying the company of the angels.

an5.34:10 Having taken the opportunity to do good, <j>when they pass from here they wander self-radiant in the Garden of Delight. There they delight, rejoice, and enjoy themselves, provided with the five kinds of sensual stimulation. Having practiced the word of the unattached, <j>the unaffected, disciples of the Holy One rejoice in the Garden.”

4. With Sumanā

The Benefits of Giving

an5.35:1 “Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good and true persons associate with them. They get a good reputation. They don’t neglect a layperson’s duties. When their body breaks up, after death, they end up in a good place, the Garden. These are the five benefits of giving.

an5.35:2 Giving, one is loved, and follows the way of the good. The good, disciplined spiritual practitioners always associate with you.

an5.35:3 They teach you the Dhamma that casts aside all suffering. Having understood this teaching, the undefiled one is fully extinguished.”

4. With Sumanā

Timely Gifts

an5.36:1 “Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts.