SN 45-56 The Group of Connected Discourses on the Path – Mahāvaggasaṁyutta > SN 46 Linked Discourses on the Awakening Factors – Bojjhaṅgasaṁyutta > SN 46.52 Is There a Way?

Linked Discourses 46.52 – Saṁyutta Nikāya 46.52

6. Discussion – 6. Sākacchavagga

SN 46.52 Is There a Way? – Pariyāyasutta

Then several bhikkhū robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu.

Then it occurred to him,

Atha kho tesaṁ bhikkhūnaṁ etadahosi:

“It’s too early to wander for alms in Sāvatthī.

“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.

Why don’t we go to the monastery of the wanderers who follow other paths?”

Yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.

Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.

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

When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṁ:

“Reverends, the ascetic Gotama teaches his disciples like this:

“Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti:

‘Bhikkhū, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’

‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṁ bhāvethā’ti.

We too teach our disciples:

Mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema:

‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’

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

What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

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

Those bhikkhū neither approved nor dismissed that statement of the wanderers who follow other paths.

Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu;

They got up from their seat, thinking:

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:

“We will learn the meaning of this statement from the Buddha himself.”

“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.

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.

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

“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.

“Bhikkhū, when wanderers who follow other paths say this, you should say to them:

“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:

‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’

‘atthi panāvuso, pariyāyo, yaṁ pariyāyaṁ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti.

Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.

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

Why is that?

Taṁ kissa hetu?

Because they’re out of their element.

Yathā taṁ, bhikkhave, avisayasmiṁ.

I don’t see anyone in this world—with its gods, Māras, and Brahmās, 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.

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.

And what is the way in which the five hindrances become ten?

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

Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance.

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

That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold.

‘Kāmacchandanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance.

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

That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold.

‘Byāpādanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Dullness is a hindrance; and drowsiness is also a hindrance.

Yadapi, bhikkhave, thinaṁ tadapi nīvaraṇaṁ, yadapi middhaṁ tadapi nīvaraṇaṁ.

That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold.

‘Thinamiddhanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Restlessness is a hindrance; and remorse is also a hindrance.

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

That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold.

‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Doubt about internal things is a hindrance; and doubt about external things is also a hindrance.

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

That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold.

‘Vicikicchānīvaraṇan’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

This is the way in which the five hindrances become ten.

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

And what is the way in which the seven awakening factors become fourteen?

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

Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness.

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

That’s how what is concisely referred to as ‘the awakening factor of mindfulness’ becomes twofold.

‘Satisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

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.

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

That’s how what is concisely referred to as ‘the awakening factor of investigation of principles’ becomes twofold.

‘Dhammavicayasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy.

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

That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.

‘Vīriyasambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

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.

Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo.

In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.

‘Pītisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Physical tranquility is the awakening factor of tranquility; and mental tranquility is also the awakening factor of tranquility.

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

In this way what is concisely referred to as ‘the awakening factor of tranquility’ becomes twofold.

‘Passaddhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Samādhi while placing the mind and keeping it connected is the awakening factor of samādhi; and samādhi without placing the mind and keeping it connected is also the awakening factor of samādhi.

Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo.

In this way what is concisely referred to as ‘the awakening factor of samādhi’ becomes twofold.

‘Samādhisambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity.

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

In this way what is concisely referred to as ‘the awakening factor of equanimity’ becomes twofold.

‘Upekkhāsambojjhaṅgo’ti iti hidaṁ uddesaṁ gacchati. Tadamināpetaṁ pariyāyena dvayaṁ hoti.

This is the way in which the seven awakening factors become fourteen.”

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