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the element of initiative, the element of exertion, the element of endeavor. Therein, the frequent cultivation of wise attention – this is the non-food for the arising of unarisen sloth and torpor, or for the increase and growth of arisen sloth and torpor. And what, bhikkhus, is the non-food for the arising of unarisen restlessness and remorse, or for the increase and growth of arisen restlessness and remorse? There is, bhikkhus, the calming of the mind. Therein, the frequent cultivation of wise attention – this is the non-food for the arising of unarisen restlessness and remorse, or for the increase and growth of arisen restlessness and remorse. And what, bhikkhus, is the non-food for the arising of unarisen doubt, or for the increase and growth of arisen doubt? There are, bhikkhus, wholesome and unwholesome phenomena, blameworthy and blameless phenomena, inferior and superior phenomena, dark and bright phenomena with their counterparts. Therein, the frequent cultivation of wise attention – this is the non-food for the arising of unarisen doubt, or for the increase and growth of arisen doubt. And what, bhikkhus, is the non-food for the arising of unarisen mindfulness as an enlightenment factor, or for the development and fulfillment of arisen mindfulness as an enlightenment factor? There are, bhikkhus, phenomena that are foundations for the enlightenment factor of mindfulness. Therein, the frequent cultivation of unwise attention – this is the non-food for the arising of unarisen mindfulness as an enlightenment factor, or for the development and fulfillment of arisen mindfulness as an enlightenment factor. Indeed. And what, monks, is the non-food for the arising of the unarisen enlightenment factor of discrimination of states, or for the development and fulfillment of the arisen enlightenment factor of discrimination of states? There are, monks, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. Therein, frequent non-attention – this is the non-food for the arising of the unarisen enlightenment factor of discrimination of states, or for the development and fulfillment of the arisen enlightenment factor of discrimination of states. And what, monks, is the non-food for the arising of the unarisen enlightenment factor of energy, or for the development and fulfillment of the arisen enlightenment factor of energy? There are, monks, the element of initiative, the element of exertion, the element of striving. Therein, frequent non-attention – this is the non-food for the arising of the unarisen enlightenment factor of energy, or for the development and fulfillment of the arisen enlightenment factor of energy. And what, monks, is the non-food for the arising of the unarisen enlightenment factor of rapture, or for the development and fulfillment of the arisen enlightenment factor of rapture? There are, monks, states that are a basis for the enlightenment factor of rapture. Therein, frequent non-attention – this is the non-food for the arising of the unarisen enlightenment factor of rapture, or for the development and fulfillment of the arisen enlightenment factor of rapture. And what, monks, is the non-food for the arising of the unarisen enlightenment factor of tranquility, or for the development and fulfillment of the arisen enlightenment factor of tranquility? There are, monks, tranquility of body, tranquility of mind. Therein, frequent non-attention – this is the non-food for the arising of the unarisen enlightenment factor of tranquility, or for the development and fulfillment of the arisen enlightenment factor of tranquility. And what, monks, is the non-food for the arising of the unarisen enlightenment factor of concentration, or for the development and fulfillment of the arisen enlightenment factor of concentration? There is, monks, calm. the signless, the unagitated sign. There, the non-attention, the frequent non-attention—this is the non-food for the arising of the unarisen concentration enlightenment factor, or for the development and fulfillment of the arisen concentration enlightenment factor. “And what, monks, is the non-food for the arising of the unarisen equanimity enlightenment factor, or for the development and fulfillment of the arisen equanimity enlightenment factor? There are, monks, states that are conducive to the equanimity enlightenment factor. There, the non-attention, the frequent non-attention—this is the non-food for the arising of the unarisen equanimity enlightenment factor, or for the development and fulfillment of the arisen equanimity enlightenment factor.” The First. 2. The Discourse on the Method 233. Then, a number of monks, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. Then, it occurred to those monks: “It is too early to wander for alms in Sāvatthī. What if we were to approach the park of the wandering ascetics of other sects?” Then, those monks approached the park of the wandering ascetics of other sects; having approached, they exchanged greetings with those wandering ascetics of other sects. Having concluded their courteous and memorable talk, they sat down to one side. To those monks sitting to one side, the wandering ascetics of other sects said this: “Friend, the recluse Gotama teaches the Dhamma to his disciples thus: ‘Come, monks, having abandoned the five hindrances, the corruptions of the mind, the weakening of wisdom, develop the seven enlightenment factors as they really are.’ We too, friend, teach the Dhamma to our disciples thus: ‘Come, friends, having abandoned the five hindrances, the corruptions of the mind, the weakening of wisdom, develop the seven enlightenment factors as they really are.’ Here, friends, what is the distinction, what is the difference, what is the dissimilarity between the recluse Gotama and us, that is—in the teaching of the Dhamma or the teaching of the Dhamma or instruction by instruction?” Then those bhikkhus neither approved nor disapproved of the words of those wanderers of other sects. Without approving or disapproving, they rose from their seats and departed, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.” Then those bhikkhus, having wandered for alms in Sāvatthī, and having returned from their alms-round after their meal, approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: “Here, venerable sir, in the morning, having dressed and taken our bowls and robes, we entered Sāvatthī for alms. Then, venerable sir, it occurred to us: ‘It is too early to wander for alms in Sāvatthī. What if we were to approach the park of the wanderers of other sects?’ Then, venerable sir, we approached the park of the wanderers of other sects. Having approached, we exchanged greetings with those wanderers of other sects. Having concluded the courteous and memorable talk, we sat down to one side. As we were seated to one side, venerable sir, the wanderers of other sects said to us: ‘Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: “Come, bhikkhus, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of awakening as they truly are.” We too, friends, teach the Dhamma to our disciples thus: “Come, friends, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of awakening as they truly are.” Here, friends, what is the distinction, what is the difference, what is the difference between the ascetic Gotama and us, that is to say— teaching by teaching, or instruction by instruction?’ “Then, venerable sir, we, those wanderers of other sects of the wanderers, we neither approved nor disapproved. Without approving or disapproving, we rose from our seats and departed, thinking: ‘We will learn the meaning of this statement in the presence of the Blessed One.’ “When other sect wanderers, monks, speak thus, they should be told: ‘Is there, friends, a way by which the five hindrances become ten, and the seven factors of awakening become fourteen?’ When asked thus, monks, the other sect wanderers will neither be able to respond nor will they escape vexation. Why is that? Because, monks, it is beyond their scope. I do not see, monks, in the world with its devas, Māras, and Brahmās, among the generation with its recluses and brahmins, with its devas and humans, anyone who could gladden the mind with an explanation of these questions, except for the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them. “And what, monks, is the way by which the five hindrances become ten? Whatever, monks, is internal sensual desire, that is a hindrance. Whatever, monks, is external sensual desire, that is a hindrance. ‘The hindrance of sensual desire’ —thus it goes by this designation. By this way, it becomes two. Whatever, monks, is internal ill will, that is a hindrance. Whatever, monks, is external ill will, that is a hindrance. ‘The hindrance of ill will’ —thus it goes by this designation. By this way, it becomes two. Whatever, monks, is sloth, that is a hindrance. Whatever, monks, is torpor, that is a hindrance. ‘The hindrance of sloth and torpor’ —thus it goes by this designation. By this way, it becomes two. Whatever, monks, is restlessness, that is a hindrance. Whatever, monks, is remorse, that is a hindrance. ‘The hindrance of restlessness and remorse’ —thus it goes by this designation. By this way, it becomes two. Whatever, monks, is doubt concerning internal phenomena and whatever doubt there is about external states, that too is a hindrance. ‘Doubt-hindrance’ thus it goes by this designation. By this method it becomes two. This, monks, is the method by which method