sutta » sn » sn46 » Saṁyutta Nikāya 46.52

Pariyāyasutta

Is There a Way?

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.
Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

Atha kho tesaṁ bhikkhūnaṁ etadahosi:
Then it occurred to him,

“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.
“It’s too early to wander for alms in Sāvatthī.

Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we visit the monastery of the wanderers of other religions?”

Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu.
Then they went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

“Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti:
“Reverends, the ascetic Gotama teaches his disciples like this:

‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti.
‘Mendicants, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’

Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema:
We too teach our disciples:

‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti.
‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’

Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ—dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu;
Those mendicants neither approved nor dismissed that statement of the wanderers of other religions.

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:
They got up from their seat, thinking:

“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”

Atha kho te bhikkhū sāvatthiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisimha.

Tesaṁ no, bhante, amhākaṁ etadahosi:

‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,

yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.

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

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. 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.

Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema:

“etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā”ti.

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

Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:

‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“Mendicants, when wanderers of other religions say this, you should say to them:

‘atthi panāvuso, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti.
‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’

Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.
Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated.

Taṁ kissa hetu?
Why is that?

Yathā taṁ, bhikkhave, avisayasmiṁ.
Because they’re out of their element.

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 don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti?
And what is the way in which the five hindrances become ten?

Yadapi, bhikkhave, ajjhattaṁ kāmacchando tadapi nīvaraṇaṁ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṁ.
Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance.

‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold.

Yadapi, bhikkhave, ajjhattaṁ byāpādo tadapi nīvaraṇaṁ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṁ.
Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance.

‘Byāpādanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold.

Yadapi, bhikkhave, thinaṁ tadapi nīvaraṇaṁ, yadapi middhaṁ tadapi nīvaraṇaṁ.
Dullness is a hindrance; and drowsiness is also a hindrance.

‘Thinamiddhanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold.

Yadapi, bhikkhave, uddhaccaṁ tadapi nīvaraṇaṁ, yadapi kukkuccaṁ tadapi nīvaraṇaṁ.
Restlessness is a hindrance; and remorse is also a hindrance.

‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold.

Yadapi, bhikkhave, ajjhattaṁ dhammesu vicikicchā tadapi nīvaraṇaṁ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṁ.
Doubt about internal things is a hindrance; and doubt about external things is also a hindrance.

‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold.

Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti.
This is the way in which the five hindrances become ten.

Katamo ca, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasa honti?
And what is the way in which the seven awakening factors become fourteen?

Yadapi, bhikkhave, ajjhattaṁ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.
Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness.

‘Satisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the awakening factor of mindfulness’ becomes twofold.

Yadapi, bhikkhave, ajjhattaṁ dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṁsamāpajjati tadapi dhammavicayasambojjhaṅgo.
Investigating, exploring, and inquiring into internal things with wisdom is the awakening factor of investigation of principles; and investigating, exploring, and inquiring into external things with wisdom is also the awakening factor of investigation of principles.

‘Dhammavicayasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the awakening factor of investigation of principles’ becomes twofold.

Yadapi, bhikkhave, kāyikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṁ vīriyaṁ tadapi vīriyasambojjhaṅgo.
Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy.

‘Vīriyasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.

Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo.
Rapture while placing the mind and keeping it connected is the awakening factor of rapture; and rapture without placing the mind and keeping it connected is also the awakening factor of rapture.

‘Pītisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.

Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo.
Physical tranquility is the awakening factor of tranquility; and mental tranquility is also the awakening factor of tranquility.

‘Passaddhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
In this way what is concisely referred to as ‘the awakening factor of tranquility’ becomes twofold.

Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo.
Immersion while placing the mind and keeping it connected is the awakening factor of immersion; and immersion without placing the mind and keeping it connected is also the awakening factor of immersion.

‘Samādhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
In this way what is concisely referred to as ‘the awakening factor of immersion’ becomes twofold.

Yadapi, bhikkhave, ajjhattaṁ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.
Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity.

‘Upekkhāsambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.
In this way what is concisely referred to as ‘the awakening factor of equanimity’ becomes twofold.

Ayaṁ kho, bhikkhave, pariyāyo, yaṁ pariyāyaṁ āgamma satta bojjhaṅgā catuddasā”ti.
This is the way in which the seven awakening factors become fourteen.”

Dutiyaṁ.