Aṅguttara Nikāya · Discourse 6.70

Immersion

Samādhisutta — Devatāvagga — the seventh chapter of the Sixes, continuing the Second Fifty

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
A single precondition (immersion) unlocking an enumerated list of six higher knowledges, stated once as impossibility and once as possibility
Length
~2 minutes to read
Northern parallel
The six higher knowledges (chaḷabhiññā) as a standard set recur widely across the Chinese Āgamas and Abhidharma literature; this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — a single-cause argument, but with a long and vivid enumeration of psychic powers at its center

Why this discourse

AN 6.70 returns to a single-precondition structure last seen in this chapter's chains, but collapses it to one cause unlocking six results at once: without immersion that is “peaceful, refined, tranquil, and unified,” none of the six higher knowledges — psychic power, clairaudience, mind-reading, past-life recollection, clairvoyance of rebirth, and the ending of defilements — is possible; with it, all six are.

Reading guide

The teaching in one sentence

Without immersion that is peaceful, refined, tranquil, and unified, none of the six higher knowledges can be attained; with such immersion, all six become possible.

The six higher knowledges, named in full

The list running through this discourse is the standard chaḷabhiññā: psychic power (multiplying oneself, passing through walls, walking on water, touching the sun and moon); clairaudience; reading others' minds; recollecting past lives; clairvoyance into how beings pass on according to their deeds; and the undefiled freedom of heart and wisdom through the ending of defilements — the only one of the six that marks full awakening rather than an extraordinary capacity.

One cause, not six separate ones

Unlike AN 6.65 and 6.66's six independent blocking items, or AN 6.67 and 6.68's multi-link chains, this discourse names a single precondition — immersion — and simply repeats it as the requirement behind each of the six results in turn. The structure is closer to one cause radiating into six effects than to a chain or a list of equals.

Five worldly powers, and one that is not

The discourse's own sixth item stands apart from the first five: where psychic power, clairaudience, mind-reading, past-life recollection, and clairvoyance are extraordinary capacities a mind might in principle misuse, the ending of defilements is described elsewhere in this literature as available only to one already free of greed, hatred, and delusion. Grouping it as a sixth item alongside five feats risks obscuring that it alone marks liberation rather than power.

Why 'peaceful, refined, tranquil, and unified'

The discourse's opening qualifies immersion with four terms rather than naming it bare, distinguishing the kind of concentration meant here from any merely one-pointed absorption that might lack the settled quality these four words together describe.

Key terms

samādhi santo paṇīto passaddhaladdho ekodibhāvādhigato — “immersion that is peaceful, refined, tranquil, and unified” — the discourse's single precondition, qualified by four terms rather than named bare.
iddhividha — “the many kinds of psychic power” — the first and most vividly described of the six higher knowledges.
dibbasota — “clairaudience,” the divine ear — the second higher knowledge, hearing both human and heavenly sounds.
pubbenivāsānussati — “recollection of past lives” — the fourth higher knowledge, recalling one's own former lives with features and details.
āsavānaṁ khaya — “the ending of defilements” — the sixth and final higher knowledge, the only one of the six that marks full awakening rather than an extraordinary capacity.

The text

The discourse in full: the six higher knowledges, each declared impossible without immersion and possible with it. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Without immersion

§1“Mendicants, it is quite impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and heavenly, whether near or far. It’s impossible that they’ll understand the minds of other beings and individuals, having encompassed them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’. It’s impossible that they’ll recollect many kinds of past lives, with features and details. It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings pass on according to their deeds. It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.

With immersion

§2But it’s quite possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … It’s possible that they’ll understand the minds of other beings … It’s possible that they’ll recollect many kinds of past lives, with features and details. It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings pass on according to their deeds. It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.”

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Self-check quiz

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

Question 1 of 9
What single precondition does this discourse claim unlocks all six higher knowledges?
Correct: B. One cause, qualified by four terms, behind all six results.
Question 2 of 9
How does this discourse's structure differ from AN 6.67 and 6.68's chains, according to the guide?
Correct: B. One cause behind six effects, not a chain of sequential dependencies.
Question 3 of 9
What is the first of the six higher knowledges named?
Correct: B. The most vividly described of the six, opening the list.
Question 4 of 9
According to the guide, how does the sixth higher knowledge differ from the first five?
Correct: B. A distinction the guide flags as easy to blur if the six are read as equivalent items on one list.
Question 5 of 9
What does dibbasota refer to?
Correct: B. The second of the six higher knowledges — hearing both human and heavenly sounds.
Question 6 of 9
Why does the discourse qualify immersion with four terms rather than naming it bare?
Correct: B. 'Peaceful, refined, tranquil, and unified' together specify a particular quality of concentration.
Question 7 of 9
Is a setting stated for AN 6.70?
Correct: B. A bare formula, matching this chapter's other list-form discourses.
Question 8 of 9
What does the fourth higher knowledge, past-life recollection, involve according to the discourse?
Correct: B. One's own former lives, recalled in detail, not others' futures.
Question 9 of 9
What is the standard name in this literature for the set of six knowledges listed here?
Correct: B. A standard enumerated set recurring across the Numbered Discourses and Abhidharma literature.
Answered 0 of 9 · Correct 0