2.
The Discourse on the Method
233.
Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood.
Then those monks had this thought:
"It is still very early to walk for almsfood in Sāvatthī.
What if we were to approach the park of the heterodox wandering ascetics?"
Then those monks approached the park of the heterodox wandering ascetics; having approached, they exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, they sat down to one side. To those monks seated to one side, the heterodox wandering ascetics said this:
"The ascetic Gotama, friends, expounds the Teaching thus to his disciples: 'Come, monks, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.' We too, friends, expound the Teaching thus to our disciples: 'Come, friends, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say - regarding expounding the Teaching or regarding instruction?"
Then those monks neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, they rose from their seats and departed - "We shall understand the meaning of this statement in the presence of the Blessed One." Then those monks, having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One -
"Here we, venerable sir, having dressed in the earlier period of the day, taking our bowls and robes, entered Sāvatthī for almsfood. Then this occurred to us, venerable sir - 'It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?' Then we, venerable sir, approached the park of the heterodox wandering ascetics; having approached, we exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, we sat down to one side. When we were seated to one side, venerable sir, the heterodox wandering ascetics said this to us:
'The ascetic Gotama, friends, expounds the Teaching thus to his disciples: "Come, monks, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are." We too, friends, expound the Teaching thus to our disciples: 'Come, friends, having abandoned the five mental hindrances, impurities of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.' Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say - regarding expounding the Teaching or regarding instruction?"
"Then we, venerable sir, neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, we rose from our seats and departed - 'We shall understand the meaning of this statement in the presence of the Blessed One.'"
"Monks, heterodox wandering ascetics who speak thus should be told thus - 'But is there, friend, a method by which method the five mental hindrances become ten, and the seven factors of enlightenment become fourteen?' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain. "I do not see anyone, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could satisfy the mind with an explanation of these questions, except for the Truth-finder or a disciple of the Truth-finder, or else having heard it from here."
"And what, monks, is the method by which method the five mental hindrances become ten? Whatever, monks, is sensual desire internally, that too is a mental hindrance; whatever is sensual desire externally, that too is a mental hindrance. 'The mental hindrance of sensual desire' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is anger internally, that too is a mental hindrance; whatever is anger externally, that too is a mental hindrance. 'The mental hindrance of anger' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is sloth, that too is a mental hindrance; whatever is torpor, that too is a mental hindrance. 'The mental hindrance of sloth and torpor' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is restlessness, that too is a mental hindrance; whatever is remorse, that too is a mental hindrance. 'The mental hindrance of restlessness and remorse' - thus indeed this goes into the recitation. By this method too, that becomes twofold. Whatever, monks, is sceptical doubt regarding internal phenomena, that too is a mental hindrance; whatever is sceptical doubt regarding external phenomena, that too is a mental hindrance. 'The mental hindrance of sceptical doubt' - thus indeed this goes into the recitation. By this method too, that becomes twofold. This, monks, is the method by which method the five mental hindrances become ten.
"And what, monks, is the method by which method the seven factors of enlightenment become fourteen? Whatever, monks, is mindfulness regarding internal phenomena, that too is the enlightenment factor of mindfulness; whatever is mindfulness regarding external phenomena, that too is the enlightenment factor of mindfulness. 'The enlightenment factor of mindfulness' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, one investigates with wisdom regarding internal phenomena, examines, and commits to thorough inquiry, that too is the enlightenment factor of investigation of phenomena; whatever one investigates with wisdom regarding external phenomena, examines, and commits to thorough inquiry, that too is the enlightenment factor of investigation of phenomena. 'The enlightenment factor of investigation of phenomena' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is bodily energy, that too is the enlightenment factor of energy; whatever is mental energy, that too is the enlightenment factor of energy. 'Enlightenment factor of energy' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is rapture with applied and sustained thought, that too is the enlightenment factor of rapture; whatever is rapture without applied and sustained thought, that too is the enlightenment factor of rapture. 'Enlightenment factor of rapture' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is tranquillity of body, that too is the enlightenment factor of tranquillity; whatever is tranquillity of consciousness, that too is the enlightenment factor of tranquillity. 'Enlightenment factor of tranquillity' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is concentration with applied and sustained thought, that too is the enlightenment factor of concentration; whatever is concentration without applied and sustained thought, that too is the enlightenment factor of concentration. 'Enlightenment factor of concentration' - thus indeed this goes into the recitation. By this method too, that becomes twofold.
"Whatever, monks, is equanimity regarding internal phenomena, that too is the enlightenment factor of equanimity; whatever is equanimity regarding external phenomena, that too is the enlightenment factor of equanimity. 'Enlightenment factor of equanimity' - thus indeed this goes into the recitation. By this method too, that becomes twofold. This, monks, is the method by which method the seven factors of enlightenment become fourteen." The second.