4👑☸SN 46.52

method of explanation

SN 46.52 pariyāya-suttaṃ	SN 46.52 A Method of Exposition

♦ 233. atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā	Then *** a-number (of) monks, (in the) morning, dressed,
pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.	{taking}-bowl-and-outer-robe, (to) Savatthi (for) alms (they) entered.
atha kho tesaṃ bhikkhūnaṃ etadahosi —	Then *** thoes monks {said}-this –
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.	“It is still too early to walk for alms in Sāvatthı̄.
yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.	Let us go to the park of the wanderers of other sects.”

♦ atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu;	(they went to see wanderers…)
upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.
ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ —

♦ “samaṇo, āvuso,	(the wanderers ask the monks what the difference is
gotamo sāvakānaṃ evaṃ dhammaṃ deseti —	between their 5 hindrances and 7 awakening factors
‘etha tumhe, bhikkhave,	and what the Buddha teaches)
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
mayampi kho, āvuso,
sāvakānaṃ evaṃ dhammaṃ desema —
‘etha tumhe, āvuso,
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
idha no, āvuso,
ko viseso,
ko adhippayāso,
kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā,
yadidaṃ — dhammadesanāya vā dhammadesanaṃ,
anusāsaniyā vā anusāsanin”ti?

♦ atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ	(then the monks didn’t know and decided to ask the Buddha)
neva abhinandiṃsu nappaṭikkosiṃsu;
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu —
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
atha kho te bhikkhū sāvatthiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu;
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ —

♦ “idha mayaṃ, bhante,	(they tell buddha about the meeting with wanderers)
pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimha.
tesaṃ no, bhante,
amhākaṃ etadahosi —
‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ,
yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti.
atha kho mayaṃ, bhante,
yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha;
upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha.
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha.
ekamantaṃ nisinne kho amhe, bhante,
aññatitthiyā paribbājakā etadavocuṃ —

♦ “samaṇo, āvuso,
gotamo sāvakānaṃ evaṃ dhammaṃ deseti
‘etha tumhe, bhikkhave,
pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
mayampi kho, āvuso,
sāvakānaṃ evaṃ dhammaṃ desema —
‘etha tumhe, āvuso,
pañca nīvaraṇe pahāya cetaso upakkilese
paññāya dubbalīkaraṇe
satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
idha no, āvuso,
ko viseso,
ko adhippayāso,
kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā,
yadidaṃ — dhammadesanāya vā dhammadesanaṃ,
anusāsaniyā vā anusāsanin”ti?

♦ “atha kho mayaṃ, bhante,
tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha,
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha —
‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.

♦ “evaṃvādino, bhikkhave,
aññatitthiyā paribbājakā evamassu vacanīyā —
‘atthi panāvuso, pariyāyo,
yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti,
satta bojjhaṅgā catuddasā’ti.	6“And what,
evaṃ puṭṭhā, bhikkhave,	bhikkhus,
aññatitthiyā paribbājakā na ceva sampāyissanti,	is the method of exposition by means of which the five hindrances become ten?
uttariñca vighātaṃ āpajjissanti.
taṃ kissa hetu?	7“Whatever sensual desire there is for the internal is a hindrance;
yathā taṃ, bhikkhave,	whatever sensual desire there is for the external is also a hindrance.99 "
avisayasmiṃ.	" Thus what is spoken of concisely as the hindrance of sensual desire becomes,
“nāhaṃ taṃ, bhikkhave,	by this method of exposition,
passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya,	twofold.
yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya,
aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā”.	8“Whatever ill will there is towards the internal is a hindrance;
	whatever ill will there is towards the external is also a hindrance.
♦ “katamo ca, bhikkhave, pariyāyo,	Thus what is spoken of concisely as the hindrance of ill will becomes,
yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti?	by this method of exposition,
yadapi, bhikkhave,	twofold.
ajjhattaṃ kāmacchando tadapi nīvaraṇaṃ,
yadapi bahiddhā kāmacchando tadapi nīvaraṇaṃ.	9“Whatever sloth there is,
‘kāmacchandanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati.	is a hindrance;
tadamināpetaṃ pariyāyena dvayaṃ hoti.	whatever torpor there is,
yadapi, bhikkhave,	is also a hindrance.
ajjhattaṃ byāpādo tadapi nīvaraṇaṃ,	Thus what is spoken of concisely as the hindrance of sloth and torpor becomes,
yadapi bahiddhā byāpādo tadapi nīvaraṇaṃ.	by this method of exposition,
‘byāpādanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati.	twofold.
tadamināpetaṃ pariyāyena dvayaṃ hoti.
yadapi, bhikkhave,	10“Whatever restlessness there is,
thinaṃ tadapi nīvaraṇaṃ,	is a hindrance;
yadapi middhaṃ tadapi nīvaraṇaṃ.	whatever remorse there is,
‘thinamiddhanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati.	is also a hindrance.
tadamināpetaṃ pariyāyena dvayaṃ hoti.	Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes,
yadapi, bhikkhave,	by this method of exposition,
uddhaccaṃ tadapi nīvaraṇaṃ,	twofold.
yadapi kukkuccaṃ tadapi nīvaraṇaṃ.
‘uddhaccakukkuccanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati.	11“Whatever doubt there is about the internal is a hindrance;
tadamināpetaṃ pariyāyena dvayaṃ hoti.	whatever doubt there is about the external is also a hindrance.
yadapi, bhikkhave,	Thus what is spoken of concisely as the hindrance of doubt becomes,
ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ,	by this method of exposition,
yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ.	twofold.
‘vicikicchānīvaraṇan’ti iti hidaṃ uddesaṃ gacchati.
tadamināpetaṃ pariyāyena dvayaṃ hoti.	(ii.
ayaṃ kho, bhikkhave, pariyāyo,	The seven become fourteen)
yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti.
	12“And what,
♦ “katamo ca, bhikkhave, pariyāyo,	bhikkhus,
yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa honti?	is the method of exposition by means of which the seven factors of enlightenment become fourteen?100 ""

(1. Sati bojjhanga)

yadapi, bhikkhave,	13“Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness;
ajjhattaṃ dhammesu sati tadapi satisambojjhaṅgo,	whatever mindfulness there is of things external is also the enlightenment factor of mindfulness.
yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.	Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes,
‘satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	by this method of exposition,
tadamināpetaṃ pariyāyena dvayaṃ hoti.	twofold.
	[111]

(2. Dhamma-vicaya bojjhanga)

♦ “yadapi, bhikkhave,	14“Whenever one discriminates things internally with wisdom,
ajjhattaṃ dhammesu paññāya pavicinati VAR pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo,	examines them,
yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo.	makes an investigation of them,
‘dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	that is the enlightenment factor of discrimination of states;
tadamināpetaṃ pariyāyena dvayaṃ hoti.	whenever one discriminates things externally with wisdom,
	examines them,
	makes an investigation of them,
	that is also the enlightenment factor of discrimination of states.
	Thus what is spoken of concisely as the enlightenment factor of discrimination of states becomes,
	by this method of exposition,
	twofold.

(3. Vīriya bojjhanga)

♦ “yadapi, bhikkhave,	15“Whatever bodily energy there is,
kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo,	is the enlightenment factor of energy;
yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo.	whatever mental energy there is,
‘vīriyasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	is also the enlightenment factor of energy.
tadamināpetaṃ pariyāyena dvayaṃ hoti.	Thus what is spoken of concisely as the enlightenment factor of energy becomes,
	by this method of exposition,
	twofold.

(4. Pīti bojjhanga)

♦ “yadapi, bhikkhave,	16“Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture;
savitakkasavicārā pīti tadapi pītisambojjhaṅgo,	whatever rapture there is without thought and examination is also the enlightenment factor of rapture.101 "" Thus what is spoken of concisely as the enlightenment factor of rapture becomes,
yadapi avitakkāvicārā pīti tadapi pītisambojjhaṅgo.	by this method of exposition,
‘pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	twofold.
tadamināpetaṃ pariyāyena dvayaṃ hoti.

(5. Passadhi bojjhanga)

♦ “yadapi, bhikkhave,	17“Whatever tranquillity of body there is,
kāyappassaddhi tadapi passaddhisambojjhaṅgo,	is the enlightenment factor of tranquillity;
yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo.	whatever tranquillity of mind there is,
‘passaddhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	is also the enlightenment factor of tranquillity.102 "" Thus what is spoken of concisely as the enlightenment factor of tranquillity becomes,
tadamināpetaṃ pariyāyena dvayaṃ hoti.	by this method of exposition,
	twofold.

(6. samādhi bojjhanga)

♦ “yadapi, bhikkhave,	18“Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration;
savitakko savicāro samādhi tadapi samādhisambojjhaṅgo,	whatever concentration there is without thought and examination is also the enlightenment factor of concentration.103 "" Thus what is spoken of concisely as the enlightenment factor of concentration becomes,
yadapi avitakkāvicāro samādhi tadapi samādhisambojjhaṅgo.	by this method of exposition,
‘samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	twofold.
tadamināpetaṃ pariyāyena dvayaṃ hoti.

(7. Upekkha bojjhanga)

♦ “yadapi, bhikkhave,	19“Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity;
ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo,	whatever equanimity there is regarding things external is also the enlightenment factor of equanimity.
yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.	Thus what is spoken of concisely as the enlightenment factor of equanimity becomes,
‘upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.	by this method of exposition,
tadamināpetaṃ pariyāyena dvayaṃ hoti.	twofold.
ayaṃ kho, bhikkhave, pariyāyo,
yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasā”ti.	20“This,
	bhikkhus,
dutiyaṃ.	is the method of exposition by means of which the seven factors of enlightenment become fourteen.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 46.52

SN 46.52 pariyāya-suttaṃ

method of explanation

(1. Sati bojjhanga)

(2. Dhamma-vicaya bojjhanga)

(3. Vīriya bojjhanga)

(4. Pīti bojjhanga)

(5. Passadhi bojjhanga)

(6. samādhi bojjhanga)

(7. Upekkha bojjhanga)

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