sn.46.52 Saṁyutta Nikāya (Linked Discourses)

A Method of Exposition

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthī for alms. Then it occurred to them: “It is still too early to walk for alms in Savatthī. Let us go to the park of the wanderers of other sects.”

Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ We too teach the Dhamma to our disciples thus: ‘Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?”

Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.”

Then, when those bhikkhus had walked for alms in Savatthī and had returned from the alms round, after their meal they approached the Blessed One. Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves. The Blessed One said:

“Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, is there a method of exposition by means of which the five hindrances become ten, and the seven factors of enlightenment become fourteen?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.

i. The five become ten

“And what, bhikkhus, is the method of exposition by means of which the five hindrances become ten?

“Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance. Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold.

“Whatever ill will there is towards the internal is a hindrance; whatever ill will there is towards the external is also a hindrance. Thus what is spoken of concisely as the hindrance of ill will becomes, by this method of exposition, twofold.

“Whatever sloth there is, is a hindrance; whatever torpor there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of sloth and torpor becomes, by this method of exposition, twofold.

“Whatever restlessness there is, is a hindrance; whatever remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by this method of exposition, twofold.

“Whatever doubt there is about the internal is a hindrance; whatever doubt there is about the external is also a hindrance. Thus what is spoken of concisely as the hindrance of doubt becomes, by this method of exposition, twofold.

ii. The seven become fourteen

“And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen?

“Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold.

“Whenever one discriminates things internally with wisdom, examines them, makes an investigation of them, that is the enlightenment factor of discrimination of states; 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.

“Whatever bodily energy there is, is the enlightenment factor of energy; whatever mental energy there is, is also the enlightenment factor of energy. Thus what is spoken of concisely as the enlightenment factor of energy becomes, by this method of exposition, twofold.

“Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture. Thus what is spoken of concisely as the enlightenment factor of rapture becomes, by this method of exposition, twofold.

“Whatever tranquillity of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is, is also the enlightenment factor of tranquillity. Thus what is spoken of concisely as the enlightenment factor of tranquillity becomes, by this method of exposition, twofold.

“Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration. Thus what is spoken of concisely as the enlightenment factor of concentration becomes, by this method of exposition, twofold.

“Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold.

“This, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen.”

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

Is There a Way?

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Then it occurred to him,
“It’s too early to wander for alms in Sāvatthī.
Why don’t we go to the monastery of the wanderers who follow other paths?”
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Reverends, the ascetic Gotama teaches his disciples like this:
‘Mendicants, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’
We too teach our disciples:
‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Those mendicants neither approved nor dismissed that statement of the wanderers who follow other paths.
They got up from their seat, thinking:
“We will learn the meaning of this statement from the Buddha himself.”
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.

“Mendicants, when wanderers who follow other paths say this, you should say to them:
‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Why is that?
Because they’re out of their element.
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.
And what is the way in which the five hindrances become ten?
Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance.
That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold.
Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance.
That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold.
Dullness is a hindrance; and drowsiness is also a hindrance.
That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold.
Restlessness is a hindrance; and remorse is also a hindrance.
That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold.
Doubt about internal things is a hindrance; and doubt about external things is also a hindrance.
That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold.
This is the way in which the five hindrances become ten.
And what is the way in which the seven awakening factors become fourteen?
Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness.
That’s how what is concisely referred to as ‘the awakening factor of mindfulness’ becomes twofold.
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.
That’s how what is concisely referred to as ‘the awakening factor of investigation of principles’ becomes twofold.
Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy.
That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.
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.
In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.
Physical tranquility is the awakening factor of tranquility; and mental tranquility is also the awakening factor of tranquility.
In this way what is concisely referred to as ‘the awakening factor of tranquility’ becomes twofold.
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.
In this way what is concisely referred to as ‘the awakening factor of immersion’ becomes twofold.
Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity.
In this way what is concisely referred to as ‘the awakening factor of equanimity’ becomes twofold.
This is the way in which the seven awakening factors become fourteen.”