SN46.52 — Pariyāyasutta
Then several disciples, having dressed in the morning and taken their bowls and robes, entered Sāvatthī for alms.
Then it occurred to those disciples: It is too early to wander for alms in Sāvatthī. What if we were to approach the park of the wanderers of other sects?
So those disciples approached the park of the wanderers of other sects; having approached, they exchanged greetings with those wanderers. After exchanging greetings and friendly conversation, they sat down to one side. 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.
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. 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?
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 understand the meaning of this statement in the presence of the Blessed One.
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. 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. 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?
So we approached the park of the wanderers of other sects; having approached, we exchanged greetings with those wanderers. After exchanging greetings and friendly conversation, we sat down to one side. 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. 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. 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?
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 understand the meaning of this statement in the presence of the Blessed One.
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?
Being asked thus those wanderers of other sects will neither be able to proceed nor will they find a way out. And why is that? Because it is beyond their domain. 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.
And what is the method by which, having approached it, the five hindrances become ten? Whatever is sensual desire internally, that is a hindrance; whatever is sensual desire externally, that is also a hindrance. Sensual desire as a hindrance is thus a dual method. Whatever is ill will internally, that is a hindrance; whatever is ill will externally, that is also a hindrance. Ill will as a hindrance is thus a dual method. Whatever is sloth, that is a hindrance; whatever is torpor, that is also a hindrance. Sloth and torpor as a hindrance is thus...
This is the instruction. Therefore, by this method, it becomes twofold.
Moreover restlessness is also a hindrance, and worry is also a hindrance.
Restlessness and worry hindrance thus this is the instruction. Therefore, by this method, it becomes twofold.
Moreover doubt about internal phenomena is also a hindrance, and doubt about external phenomena is also a hindrance.
Doubt hindrance thus this is the instruction. Therefore, by this method, it becomes twofold.
This is the method, by which the five hindrances become ten.
And what is the method, by which the seven factors of enlightenment become fourteen?
Moreover mindfulness of internal phenomena is also a factor of enlightenment, and mindfulness of external phenomena is also a factor of enlightenment.
Mindfulness factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
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.
Investigation of phenomena factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
Moreover physical energy is also a factor of enlightenment, and mental energy is also a factor of enlightenment.
Energy factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
Moreover joy with initial and sustained application of thought is also a factor of enlightenment, and joy without initial and sustained application of thought is also a factor of enlightenment.
Joy factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
Moreover tranquility of the body is also a factor of enlightenment, and tranquility of the mind is also a factor of enlightenment.
Tranquility factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
Moreover concentration with initial and sustained application of thought is also a factor of enlightenment, and concentration without initial and sustained application of thought is also a factor of enlightenment.
Concentration factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
Moreover equanimity towards internal phenomena is also a factor of enlightenment, and equanimity towards external phenomena is also a factor of enlightenment.
Equanimity factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.
This is the method, by which the seven factors of enlightenment become fourteen.