➥ pariyāya:

• for pariyāya:
  • way
  • method
  • some other
  • other kinds
  • another way
  • another reason
  • consecutively
  • in turn
  • systematic schedule
  • proper method of exposition
  • systematic exposition
  • on the theme of
• for pariyāyena:
  • in a way that is qualified
• for imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya:
  • found an opportunity to come here

Imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya: found an opportunity to come here

This phrase occurs 12 times in the suttas. Its meaning is clarified in this exchange:

[The Buddha:]

• At long last, lay follower, you have found an opportunity to come here.

cirassaṁ kho tvaṁ upāsakaṁ imaṁ pariyāyamakāsi yadidaṁ idhāgamanāyā ti.

[Lay follower:]

• Bhante, I have wanted to come and see the Blessed One for ages, but I have been busy with various tasks and duties so I have not been able to do so.

Cirapaṭikāhaṁ bhante bhagavantaṁ dassanāya upasaṅkamitukāmo api cāhaṁ kehi ci kehi ci kiccakaraṇiyehi vyāvaṭo. Evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamitun tī. (Uda 13)

➥ pariyāyena: (main article see: pariyāya)

Illustration: pariyāyena, way

In this way, friend, it has been declared by the Blessed One that fields of sensation are void of personal qualities

imināpi kho etaṁ āvuso pariyāyena bhagavatā akkhātaṁ vivaṭaṁ pakāsitaṁ itipidaṁ viññāṇaṁ anattā ti. (SN iv 166)

Illustration: pariyāya, ways

Proficient [in discerning] the ways of others’ minds.

cetopariyāyakovidā. (SN i 146)

Illustration: pariyāyena, ways

Just so, bhante, has the Blessed One expounded the teaching in various ways

evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. (MN iii 7)

Illustration: pariyāyena, ways

Have not obstructive things been called obstructions in many ways by me?

Nanu mayā moghapurisa anekapariyāyena antarāyikā dhammā antarāyikā vuttā. (MN i 132)

Illustration: pariyāya, ways

This bhikkhu is called a master of the ways and paths of thought.

Ayaṁ vuccati bhikkhave bhikkhu vasī vitakkapariyāyapathesu

He thinks whatever thought he wishes to think, and does not think whatever thought he does not wish to think.

yaṁ vitakkaṁ ākaṅkhissati taṁ vitakkaṁ vitakkessati yaṁ vitakkaṁ nākaṅkhissati na taṁ vitakkaṁ vitakkessati. (MN i 122)

➥ pariyāyaṁ: (main article see: pariyāya)

Illustration: pariyāyaṁ, method

He should organise the use of a method that involves two or three layers of facing material around the door

dvatticchadanassa pariyāyaṁ adhiṭṭhātabbanti. (Vin.4.47-8)

➥ pariyāye: (main article see: pariyāya)

Illustration: pariyāye, some other

The karmic consequence of karmically consequential deeds is threefold: that which arises in this life, or on rebirth, or in some other subsequent [existence].

Tividhāhaṁ bhikkhave kammānaṁ vipākaṁ vadāmi diṭṭhevā dhamme upajje vā apare vā pariyāye. (AN iii 415)

Illustration: pariyāye, some other

By chicanery or some other strategem or artifice, for the sake of a [luxurious] lifestyle they accumulate vast wealth.

Lesakappe pariyāye parikappenudhāvitā
Jīvikatthā upāyena saṅkaḍḍhanti bahuṁ dhanaṁ. (Tha 941)

COMMENT:

Parikappenudhāvitā: ‘strategem.’ Literally: ‘pursuing a strategem.’

COMMENT:

Upāyena: ‘artifice.’ PED (sv Upāya): ‘by artifice or by means of a trick.’

Illustration: pariyāye, other kinds

Four kinds of knowledge

Cattāri ñāṇāni

• knowledge of the nature of reality

dhamme ñāṇaṁ

• knowledge of conformity

anvaye ñāṇaṁ

• other kinds of knowledge [of things according to reality]

pariyāye ñāṇaṁ

• common knowledge

sammutiyā ñāṇaṁ. (DN iii 226)

COMMENT:

Pariyāye ñāṇaṁ: ‘Other kinds of knowledge [of things according to reality].’ For notes on the parenthesis, see Glossary sv Ñāṇa.

➥ pariyāyo: (main article see: pariyāya)

Illustration: pariyāyo, another way

And this is another way of explaining in brief that same point

ayampi kho sāriputta pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya

• I am not unsure about the perceptually obscuring states spoken of by the Ascetic

ye āsavā samaṇena vuttā tesvāhaṁ na kaṅkhāmi;

• I do not doubt they have been abandoned by me

te me pahīṇāti na vicikicchāmī ti. (SN ii 54)

Illustration: pariyāyo, another reason

But is there another reason, Prince, that leads you to think: ‘There is not a world beyond. There are no spontaneously born beings. There is no fruit or result of good and bad deeds’?

Atthi pana rājañña pariyāyo yena te pariyāyena evaṁ hoti: 'iti pi natthi paro loko natthi sattā opapātikā natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko ti?

There is another reason, Master Kassapa, that leads me to think: ‘There is not a world beyond. There are no spontaneously born beings. There is no fruit or result of good and bad deeds.’

Atthi bho kassapa pariyāyo yena me pariyāyena evaṁ hoti: 'iti pi natthi paro loko natthi sattā opapātikā natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko ti. (DN ii 329-30)

Illustration: pariyāyena, other way

A bhikkhu asked Ānanda:

‘Was it after applying his whole mind to [the matter] that the Blessed One declared of Devadatta: “Devadatta is bound for [rebirth in] the plane of sub-human existence, bound for hell, and he will remain there for the period of a universal cycle, unredeemable,” or was it in some other way?’

Kiṁ nu ko āvuso ānanda sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā vyākato āpāyiko devadatto nerayiko kappaṭṭho atekiccho ti udāhu kenacideva pariyāyenā ti. (AN iii 402)

Comment:

‘In some other way?’ This implies the question: ‘Was the Buddha fully conscious when he said that?’ Ānanda relayed the question to the Buddha, who replied with the following two statements:

1) ‘Ānanda, that bhikkhu must be either newly ordained, or a foolish and incompetent elder. When [the statement] was declared by me categorically, how on earth could he be unclear about it?’

So vā kho ānanda bhikkhu navo bhavissati acirapabbajito thero vā pana bālo avyatto. Kathaṁ hi nāma yaṁ mayā ekaṁsena vyākataṁ tattha dvejjhaṁ āpajjissati?

He continued:

2) ‘I do not see any other single person about whom I have made a declaration after [more completely] applying my whole mind to [the matter] as [I did with] Devadatta.’

Nāhaṁ ānanda aññaṁ ekapuggalampi samanupassāmi yo evaṁ mayā sabbaṁ cetaso samannāharitvā vyākato yathayidaṁ devadatto. (AN iii 403)

Illustration: pariyāyena, in a way that is qualified

It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One, in a way that is qualified, because again there is something inwardly troublesome. What is troublesome in this case?

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tattha’patthi sambādho. (AN iv 449-451)

➥ nippariyāyena: (main article see: pariyāya)

Illustration: nippariyāyena, in a way that is unqualified

It is in reference to this that a deliverance from what is inwardly troublesome is spoken of by the Blessed One in a way that is unqualified.

Ettāvatā pi kho āvuso sambādhe okāsādhigamo vutto bhagavatā nippariyāyenāti. (AN iv 449-451)

Illustration: pariyāyena, consecutively

There are two religious discourses of the Perfect One, the Arahant, the Perfectly Enlightened One proclaimed consecutively. Which two?

Tathāgatassa bhikkhave arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve?

1) Recognise unvirtuousness as unvirtuous. This is the first religious discourse.

Pāpaṁ pāpakato passathā ti ayaṁ paṭhamā dhammadesanā.

2) Seeing unvirtuousness as unvirtuous, become in that respect disillusioned, unattached, and liberated. This is the second religious discourses

Pāpaṁ pāpakato disvā tattha nibbindatha virajjatha vimuccathā ti ayaṁ dutiyā dhammadesanā. (Iti 33)

See the two statements proclaimed consecutively by the Perfect One, the Buddha, tenderly concerned for all beings. These are ‘Recognise unvirtuousness’ and then ‘Be unattached to it.’ With a mind that is unattached, you will put an end to suffering.’

Tathāgatassa buddhassa sabbabhūtānukampino
Pariyāyavacanaṁ passa dve ca dhammā pakāsitā
Pāpakaṁ passatha cetaṁ tattha cā pi virajjatha
Tato virattacittā se dukkhassantaṁ karissathā ti. (Iti 33-4)

Illustration: pariyāyena, in turn

Each of you has spoken well in turn

Sabbesaṁ vo bhikkhave subhāsitaṁ pariyāyena. (AN iii 402)

Illustration: pariyāya, systematic schedule

I ate only once a day, once in two days, once in seven days. In this way, eating even only once a fortnight, I dwelt given to eating food according to a systematic schedule.

Ekāhikampi āhāraṁ āhāremi dvīhikampi āhāraṁ āhāremi sattāhikampi āhāraṁ āhāremi. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.. (MN i 78)

Illustration: pariyāya, systematic schedule

I do not say that the asceticism of one who eats according to a systematic schedule is merely due to his eating according to a systematic schedule.

Nāhaṁ bhikkhave pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi (MN i 282)

Illustration: pariyāya, proper method of exposition

One who explains the teaching to others should establish within himself five principles. Which five?

Paresaṁ ānanda dhammaṁ desentena pañca dhamme ajjhattaṁ upaṭṭhapetvā paresaṁ dhammo desetabbo. Katame pañca:

One should explain the teaching to others with the thought:

1) I will speak step-by-step.

Ānupubbīkathaṁ kathessāmīti paresaṁ dhammo desetabbo

2) I will speak observing a proper method of exposition.

Pariyāyadassāvī kathaṁ kathessāmīti paresaṁ dhammo desetabbo

3) I will speak out of sympathy.

Anuddayataṁ paṭicca kathaṁ kathessāmīti paresaṁ dhammo desetabbo

4) I will speak not for the sake of worldly benefits.

Na āmisantaro kathaṁ kathessāmīti paresaṁ dhammo desetabbo

5) I will speak without hurting myself or others.

Attānañca parañca anupahacca kathaṁ kathessāmī ti paresaṁ dhammo desetabbo. (AN iii 184)

Illustration: pariyāyaṁ, systematic exposition

I will expound for your benefit a systematic exposition of the teaching that involves a comparison with oneself.

Attūpanāyikaṁ vo gahapatayo dhammapariyāyaṁ desissāmī ti

What is the systematic exposition of the teaching that involves a comparison with oneself?

Katamo ca gahapatayo attūpanāyiko dhammapariyāyo:

In this regard, householders, a noble disciple reflects thus: ‘I am one who wishes to live, who does not wish to die; I desire happiness and loathe pain. Since I am one who wishes to live… and loathe pain, if someone were to take my life, that would not be agreeable and pleasing to me.

idha gahapatayo ariyasāvako iti paṭisañcikkhati ahaṁ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Yo kho maṁ jīvitukāmaṁ amaritukāmaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ jīvitā voropeyya na me taṁ assa piyaṁ manāpaṁ

Now if I were to take the life of another―of one who wishes to live, who does not wish to die, who desires happiness and loathes pain―that would not be agreeable and pleasing to the other either. What is disagreeable and displeasing to me is disagreeable and displeasing to the other too. How can I inflict upon another what is disagreeable and displeasing to me?’

ahañceva kho pana paraṁ jīvitukāmaṁ. Sukhakāmaṁ dukkhapaṭikkūlaṁ jīvitā voropeyya parassapi taṁ assa appiyaṁ amanāpaṁ. Yo kho myāyaṁ dhammo appiyo amanāpo. Parassapeso dhammo appiyo amanāpo. Yo kho myāyaṁ dhammo appiyo amanāpo kathāhaṁ paraṁ tena saṁyojeyyanti

In reflecting thus, he himself abstains from killing, exhorts others to abstain from killing, and speaks in praise of abstaining from killing.

So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti. Parañca pāṇātipātā veramaṇiyā samādapeti. Pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati. (SN v 354)

Illustration: pariyāyaṁ, systematic exposition

I will expound for your benefit a systematic exposition on the essence of the whole teaching.

Sabbadhammamūlapariyāyaṁ vo bhikkhave desessāmi. (MN i 1)

Illustration: pariyāyaṁ, systematic exposition

Then, while the Blessed One was alone in solitary retreat, he spoke this systematic exposition of the teaching.

Atha kho bhagavā rahogato paṭisallīno imaṁ dhammapariyāyaṁ abhāsi:

Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation. Sense impression arises dependent on sensation. Craving arises dependent on sense impression. Grasping arises dependent on craving. Individual existence arises dependent on grasping. Birth arises dependent on individual existence. Dependent on birth, there arises old-age-and-death, grief, lamentation, physical pain, psychological pain, and vexation. Such is the origination of this whole mass of suffering.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā. Vedanāpaccayā taṇhā. Taṇhāpaccayā upādānaṁ. Upādānapaccayā bhavo. Bhavapaccayā jāti. Jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. (SN ii 74)

➥ pariyāyassa: (main article see: pariyāya)

Illustration: pariyāyassa, systematic exposition

These teachings go to the Far Shore, hence this systematic exposition of the teaching is called The Way to the Far Shore.

Pāraṅgamanīyā ime dhammā ti tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṁ. (Snp 218)

Comment:

The Pārāyanavagga is in fact a collection of teachings, not a systematic exposition.

Illustration: pariyāyaṁ, systematic exposition; pariyāyaṁ, theme

Bhikkhus, I will expound for your benefit a systematic exposition of the teaching on the theme of ‘The one who proclaims that an effort should be made.’ Please listen…

yogakkhemipariyāyaṁ vo bhikkhave dhammapariyāyaṁ desissāmi taṁ suṇātha.

And what is the systematic exposition of the teaching on the theme of ‘The one who proclaims that an effort should be made’?

Katamo ca bhikkhave yogakkhemipariyāyo dhammapariyāyo?

There are visible objects known via the visual sense that are likeable, loveable, pleasing, agreeable, connected with sensuous pleasure, and charming. These have been abandoned by the Perfect One, chopped down at the root, completely and irreversibly destroyed, never to arise again in future.

Santi bhikkhave cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṁ anuppādadhammā

He proclaims that an effort should be made for their abandonment. Therefore the Perfect One is called ‘The one who proclaims that an effort should be made.’

tesañca pahānāya akkhāsi yogaṁ tasmā tathāgato yogakkhemī ti vuccati. (SN iv 85)

Illustration: pariyāyaṁ, systematic exposition; pariyāyaṁ, on the theme of

I will expound for your benefit a systematic exposition of the teaching on the theme of burning.

Ādittapariyāyaṁ vo bhikkhave dhammapariyāyaṁ desissāmi. Taṁ suṇātha.

And what is the systematic exposition of the teaching on the theme of burning?

Katamo ca bhikkhave ādittāpariyāyo dhammapariyāyo?

It would be better for the faculty of sight to be blotted out by a red-hot iron pin, burning, blazing, and glowing, than for one to grasp the features or aspects of a visible object known via the visual sense. For if one’s stream of consciousness should stand tied to the sweetness of the features or aspects of the object, and if one should die on that occasion, it is possible that one will go to one of two places of rebirth: hell or the animal realm. Seeing this danger, I speak thus.

Varaṁ bhikkhave tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṁ sampalimaṭṭhaṁ na tveva cakkhuviññeyyesu rūpesu anuvyañjanaso nimittaggāho. Nimittassādagathitaṁ vā bhikkhave viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya anuvyañjanassādagathitaṁ vā tasmiṁ ce samaye kālaṁ kareyya ṭhānametaṁ vijjati yaṁ dvinnaṁ gatīnaṁ aññataraṁ gatiṁ gaccheyya nirayaṁ vā tiracchānayoniṁ vā. Imaṁ khvāhaṁ bhikkhave ādīnavaṁ disvā evaṁ vadāmi. (SN iv 168)

➥ imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya: (main article see: pariyāya)

Illustration: imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya, found an opportunity to come here

At long last, bhante, the Blessed One has found an opportunity to come here.

Cirassaṁ kho bhante bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. (DN i 179)