Saṃyutta Nikāya · Discourse 35.153

Is There a Method?

Atthinukhopariyāyasutta — Navapurāṇavagga

Setting
Not restated in this discourse
Speakers
The Buddha, posing his own rhetorical question, then answering it with the mendicants in call and response
Form
A five-item epistemic list, a request for clarification, then a catechism testing that list against direct self-knowledge at each sense door
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★★☆☆ — an epistemological argument, not merely a doctrinal claim

Why this discourse

This discourse asks whether a mendicant can declare their own enlightenment on some basis other than faith, endorsement, oral transmission, reasoned inference, or acceptance of a view after deliberation — the identical five-item list this project has already met at SN 12.68, already published in Book II, where the same five terms were tested against knowledge of dependent origination's own twelve links. There the question was whether one could know the links leading to old age and death without relying on any of the five; here it's whether a mendicant can know their own greed, hate, and delusion — or their absence — without relying on them either. The answer in both cases is the same: yes, by seeing with wisdom directly.

Reading guide

A question about how one knows, not what one knows

"Is there a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment?" — framing enlightenment's own declaration as an epistemological question, not merely a doctrinal one.

The identical list, met once before

This project has already encountered this exact five-item list at SN 12.68 (already published in Book II), there testing knowledge of dependent origination rather than self-knowledge of greed, hate, and delusion — the same epistemic standard, applied to a different object.

The test: greed, hate, and delusion, directly known

"When they have greed, hate, and delusion in them, they understand 'I have greed, hate, and delusion in me.' When they don't have greed, hate, and delusion in them, they understand 'I don't'" — a test run at each of the six sense doors, confirmed each time by the mendicants' own answer: not by faith, but by seeing with wisdom.

The sangha defers to the Buddha, then confirms his answer

"Our teachings are rooted in the Buddha... may the Buddha himself please clarify the meaning of this" — the mendicants explicitly decline to answer the opening question themselves, waiting for the Buddha's own reply before confirming it step by step in the catechism that follows.

Key terms

saddhā, ruci, anussava, ākāraparivitakka, diṭṭhinijjhānakkhanti — faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation — the five-item list this project has already met at SN 12.68
aññaṁ byākaroti — declares enlightenment — the specific act this discourse asks what basis can justify
‘khīṇā jāti...n’āparaṁ itthattāyā’ti — 'rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place' — the standard declaration this discourse tests the basis for making
rāga, dosa, moha — greed, hate, and delusion — the three qualities directly known or known-absent, the discourse's own test case
paññāya passataṁ — seeing with wisdom — the alternative basis the catechism confirms, in place of any of the five listed

The text

The complete discourse: the Buddha's own question, the sangha's request for clarification, and the catechism confirming direct self-knowledge of greed, hate, and delusion as a method independent of faith, testimony, or inference. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1“Mendicants, is there a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment? That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this: “There is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

§2And what is that method? Take a mendicant who sees a sight with the eye. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” “No, sir.” “Aren’t they understood by seeing them with wisdom?” “Yes, sir.” “This is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’

§3Furthermore, a mendicant hears a sound … smells an odor … tastes a flavor … feels a touch … knows an idea with the mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” “No, sir.” “Aren’t they understood by seeing them with wisdom?” “Yes, sir.” “This too is a method—apart from faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation—that a mendicant can rely on to declare their enlightenment. That is: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’”

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Self-check quiz

5 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 5
What five-item list does this discourse test against direct self-knowledge?
Correct: A. The identical list this project has already met at SN 12.68, there applied to dependent origination instead.
Question 2 of 5
Where has this project already encountered this exact five-item epistemic list?
Correct: A. The same epistemic standard, there applied to a different object of knowledge.
Question 3 of 5
What does the catechism test a mendicant's ability to know directly, without relying on any of the five listed methods?
Correct: A. Confirmed at each of the six sense doors: known directly by seeing with wisdom, not by any of the five listed bases.
Question 4 of 5
How does the sangha initially respond to the Buddha's own opening question?
Correct: A. "Our teachings are rooted in the Buddha... may the Buddha himself please clarify the meaning of this."
Question 5 of 5
What declaration does this discourse's own method ultimately justify making?
Correct: A. The standard enlightenment declaration, whose epistemic basis this whole discourse investigates.
Answered 0 of 5 · Correct 0