Aṅguttara Nikāya · Discourse 5.27

Immersion

Samādhisutta — Pañcaṅgikavagga — the third chapter of the Fives

Setting
None stated; the discourse continues from AN 5.1, whose setting at Sāvatthī in Jeta’s Grove is understood to hold
Speakers
The Buddha alone, addressing the mendicants
Form
A short injunction to develop immersion, followed by five self-arising knowledges about the immersion developed
Length
~1 minute to read
Northern parallel
Self-diagnostic criteria for genuine versus strained meditative attainment appear widely in Chinese Buddhist meditation manuals; this reading guide does not assert a specific matching sutra number
Difficulty
★★★☆☆ — short, and unusually practical for a self-check on one's own meditation

Why this discourse

This discourse offers something the chapter has not given before: a way to check one's own meditation, from the inside, without needing anyone else to confirm it. Develop limitless immersion, alert and mindful, and five knowledges are said to arise personally — not taught by another, but known directly. The fourth of the five draws a line this reading guide has not seen drawn this explicitly before: real immersion is not held in place by forceful suppression.

Reading guide

The teaching in one sentence

Develop limitless immersion, alert and mindful, and five knowledges arise personally: that this immersion is blissful now and later, noble and not of the flesh, not cultivated by inferior people, peaceful and not forced, and that one can enter and emerge from it mindfully.

Knowledge arising personally, not taught

Paccattaññeva, personally, marks all five knowledges as self-verified rather than received on authority. This is a different relationship to knowledge than most of this chapter has described: not something a teacher confirms from outside, but something the immersion itself makes evident to the person developing it.

The fourth knowledge, read closely

‘Peaceful and sublime and tranquil and unified, not held in place by forceful suppression’ — na sasaṅkhāraniggayhavāritagato — is the discourse's sharpest diagnostic. It distinguishes immersion that settles naturally from immersion maintained only by continuous effortful pressure. A reader straining to hold a meditative state still by force, rather than allowing it to settle, has, on this discourse's own terms, a way to recognize the difference themselves.

Noble, and ‘not of the flesh’

Nirāmisa, not of the flesh, not carnal, marks the second knowledge as a distinction between two kinds of pleasure — one bound up with sensual gratification, one not. This distinction recurs across the canon whenever meditative bliss needs to be marked off from ordinary sensory pleasure, and this discourse uses it as one of the five marks a mendicant can personally verify.

A practical page in a chapter of larger claims

Compared to AN 5.23's extended list of superhuman abilities, or AN 5.24's causal chain toward freedom, this discourse is narrowly practical: not what immersion leads to, but how to recognize when the immersion one has developed is the genuine article. For readers actually practicing meditation rather than only studying the canon academically, this is arguably the most directly usable discourse the chapter has offered so far.

Key terms

paccattaññeva — “personally, by oneself” — marking all five knowledges as self-verified rather than received from a teacher.
nirāmisa — “not of the flesh, not carnal” — the second knowledge, distinguishing meditative bliss from ordinary sensory pleasure.
akāpurisasevita — “not cultivated by reprobates” — the third knowledge, an unusually blunt term marking genuine immersion by who does not typically attain it.
na sasaṅkhāraniggayhavāritagato — “not held in place by forceful suppression” — the fourth knowledge's sharpest clause, distinguishing settled immersion from strained concentration.
sato samāpajjati sato vuṭṭhahati — “mindfully enters, mindfully emerges” — the fifth knowledge, marking genuine immersion by the quality of attention at its boundaries, not only within it.

The text

The discourse in full: the injunction to develop limitless immersion, and the five knowledges that personally arise from doing so. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Develop limitless immersion

§1“Mendicants, develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. What five?

Five knowledges, arising personally

§2‘This immersion is blissful now, and results in bliss in the future.’ …

§3‘This immersion is noble and not of the flesh.’ …

§4‘This immersion is not cultivated by reprobates.’ …

§5‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ …

§6‘I mindfully enter into and emerge from this immersion.’ …

Closing

§7Develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.”

· · ·

Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What five knowledges does this discourse say arise from developing limitless immersion?
Correct: B. Five self-diagnostic marks of genuine immersion.
Question 2 of 10
What does 'paccattaññeva' mark these five knowledges as?
Correct: B. A different relationship to knowledge than most of this chapter has described.
Question 3 of 10
What does the fourth knowledge, 'not held in place by forceful suppression', distinguish?
Correct: B. The discourse's sharpest diagnostic clause, per the guide.
Question 4 of 10
What does 'nirāmisa' mean, and what does it distinguish?
Correct: A. A recurring distinction across the canon between carnal and non-carnal pleasure.
Question 5 of 10
How does the guide characterize this discourse compared to AN 5.23 and 5.24?
Correct: B. Arguably the most directly usable discourse in the chapter for an actual meditator.
Question 6 of 10
What does the fifth knowledge concern?
Correct: B. Marking genuine immersion by the quality of attention at its boundaries as well as inside it.
Question 7 of 10
What comes immediately after AN 5.27 in this chapter, and what happens to it?
Correct: A. This page's 'next' link points explicitly to that existing page.
Question 8 of 10
What does 'akāpurisasevita' mean?
Correct: B. The third of the five self-verifying knowledges.
Question 9 of 10
Is this discourse's immersion described as bounded by time?
Correct: B. Both present and future benefit are named in the first knowledge.
Question 10 of 10
Where is AN 5.27 set?
Correct: B. Consistent with the pattern across this nipāta so far.
Answered 0 of 10 · Correct 0