Saṁyutta Nikāya 46.52 6.

Pariyāyasutta

Sākacchavagga Pariyāyasutta Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.

Then several disciples, having dressed in the morning and taken their bowls and robes, entered Sāvatthī for alms.

Atha kho tesaṁ bhikkhūnaṁ etadahosi: “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.

It occurred to those disciples: It is too early to wander for alms in Sāvatthī.

Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.

What if we were to approach the park of the wanderers of other sects?

Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu.

So those disciples approached the park of the wanderers of other sects; having approached, they exchanged greetings with those wanderers.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

After exchanging greetings and friendly conversation, they sat down to one side.

Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ: “Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti.

As they were sitting to one side, those wanderers of other sects said to them: Friend, the ascetic Gotama teaches his disciples thus: Come having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.

Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti.

We too, friend, teach our disciples thus: Come, friends, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.

Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?

In this matter, friend, what is the difference, what is the distinction, what is the discrepancy between the ascetic Gotama and us, that is, in the teaching of the Dhamma or in the instruction?

Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.

Then those disciples neither approved nor disapproved of the words of those wanderers of other sects; without approving or disapproving, they rose from their seats and departed, thinking: We shall know the meaning of this statement in the presence of the Blessed One.

Atha kho te bhikkhū sāvatthiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then those disciples, having wandered for alms in Sāvatthī and after their meal, returned from their alms round and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisimha.

As they were sitting to one side, those disciples said to the Blessed One: Here, venerable sir, in the morning, having dressed and taken our bowls and robes, we entered Sāvatthī for alms.

Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.

It occurred to us: It is too early to wander for alms in Sāvatthī. What if we were to approach the park of the wanderers of other sects?

Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha.

So we approached the park of the wanderers of other sects; having approached, we exchanged greetings with those wanderers.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha.

After exchanging greetings and friendly conversation, we sat down to one side.

Ekamantaṁ nisinne kho amhe, bhante, aññatitthiyā paribbājakā etadavocuṁ: ‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti “etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti.

As we were sitting to one side, those wanderers of other sects said to us: Friend, the ascetic Gotama teaches his disciples thus: Come having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.

Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: “etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti.

We too, friend, teach our disciples thus: Come, friends, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.

Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin’ti?

In this matter, friend, what is the difference, what is the distinction, what is the discrepancy between the ascetic Gotama and us, that is, in the teaching of the Dhamma or in the instruction?

Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

Venerable sir, we neither approved nor disapproved of the words of those wanderers of other sects; without approving or disapproving, we rose from our seats and departed, thinking: We shall know the meaning of this statement in the presence of the Blessed One.

“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘atthi panāvuso, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti.

Disciples, those wanderers of other sects who speak thus should be answered thus: Friends, is there a method by which, having approached it, the five hindrances become ten, and the seven factors of enlightenment become fourteen?

Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.

Being asked thus those wanderers of other sects will neither be able to proceed nor will they find a way out.

Taṁ kissa hetu?

And why is that?

Yathā taṁ, bhikkhave, avisayasmiṁ.

Because it is beyond their domain.

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

I do not see anyone in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its princes and people, who could satisfy the mind by answering these questions, except for the Tathāgata or a disciple of the Tathāgata or someone who has heard it from them.

Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti?

And what is the method by which, having approached it, the five hindrances become ten?

Yadapi, bhikkhave, ajjhattaṁ kāmacchando tadapi nīvaraṇaṁ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṁ.

Whatever is sense satisfaction internally, that is a hindrance; whatever is sense satisfaction externally, that is also a hindrance.

‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati.

Sense satisfaction as a hindrance is thus a dual method.

Tadamināpetaṁ pariyāyena dvayaṁ hoti. Yadapi, bhikkhave, ajjhattaṁ byāpādo tadapi nīvaraṇaṁ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṁ.

Whatever is ill will internally, that is a hindrance; whatever is ill will externally, that is also a hindrance.

‘Byāpādanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati.

Ill will as a hindrance is thus a dual method.

Tadamināpetaṁ pariyāyena dvayaṁ hoti. Yadapi, bhikkhave, thinaṁ tadapi nīvaraṇaṁ, yadapi middhaṁ tadapi nīvaraṇaṁ.

Whatever is sloth, that is a hindrance; whatever is torpor, that is also a hindrance. Sloth and torpor as a hindrance is thus...

‘Thinamiddhanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati.

This is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Yadapi, bhikkhave, uddhaccaṁ tadapi nīvaraṇaṁ, yadapi kukkuccaṁ tadapi nīvaraṇaṁ.

Moreover restlessness is also a hindrance, and worry is also a hindrance.

‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati.

Restlessness and worry hindrance thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Yadapi, bhikkhave, ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ.

Moreover doubt about internal phenomena is also a hindrance, and doubt about external phenomena is also a hindrance.

‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati.

Doubt hindrance thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti.

This is the method, by which the five hindrances become ten.

Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasa honti?

And what is the method, by which the seven factors of enlightenment become fourteen?

Yadapi, bhikkhave, ajjhattaṁ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.

Moreover mindfulness of internal phenomena is also a factor of enlightenment, and mindfulness of external phenomena is also a factor of enlightenment.

‘Satisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Mindfulness factor of enlightenment thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Yadapi, bhikkhave, ajjhattaṁ dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo.

Moreover investigation of internal phenomena with wisdom is also a factor of enlightenment, and investigation of external phenomena with wisdom is also a factor of enlightenment.

‘Dhammavicayasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Investigation of phenomena factor of enlightenment thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Yadapi, bhikkhave, kāyikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo.

Moreover physical energy is also a factor of enlightenment, and mental energy is also a factor of enlightenment.

‘Vīriyasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Energy factor of enlightenment thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo. ‘Pītisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Moreover joy with initial and sustained application of attention is also a factor of enlightenment, and joy without initial and sustained application of attention is also a factor of enlightenment.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Joy factor of enlightenment thus this is the instruction.

Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo.

Moreover tranquility of the body is also a factor of enlightenment, and tranquility of the mind is also a factor of enlightenment.

‘Passaddhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Tranquility factor of enlightenment thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo. ‘Samādhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Moreover concentration with initial and sustained application of attention is also a factor of enlightenment, and concentration without initial and sustained application of attention is also a factor of enlightenment.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Concentration factor of enlightenment thus this is the instruction.

Yadapi, bhikkhave, ajjhattaṁ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.

Moreover equanimity towards internal phenomena is also a factor of enlightenment, and equanimity towards external phenomena is also a factor of enlightenment.

‘Upekkhāsambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati.

Equanimity factor of enlightenment thus this is the instruction.

Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Therefore, by this method, it becomes twofold.

Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasā”ti. Dutiyaṁ.

This is the method, by which the seven factors of enlightenment become fourteen.