In this paper, I examine some examples of the terms pariyāya and dhammapariyāya used in the Pāli Nikāyas, and clarify their aspects. In the Bahuvedanīya-sutta （MN I, pp. 396–400）, the Blessed One’s method of teaching the Dhamma was to preach various contents through the pariyāyas, such as the two types of feeling （vedanā）, the three types of feeling, etc. Although Buddhaghosa commented on the term “pariyāya” as “basis” （kāraṇa） in this sutta, it can be interpreted as “preaching,” “instruction,” etc.
In addition to the pariyāyas preached by the Blessed One, we can find those preached by Buddha’s disciples in some suttas in the Pāli Nikāyas, e.g., the Madhupiṇḍika-sutta （MN I pp. 108–114）, the Mahāvedalla-sutta （MN I, pp. 292–298）, etc.
In the Godatta-sutta （SN IV, pp. 295–297）, the pariyāya preached by the Buddha’s disciple is used by the layman to explain Buddhism. Therefore, it is certain that some of pariyāyas by Buddha’s disciples were widespread among laymen.
Investigating the contents of the Anuruddha-sutta （MN III, pp. 144–152）, Mahāvedalla-sutta, and Godatta-sutta, the difference between pariyāya and the dhammapariyāya is whether it is called dhammapariyāya by the Blessed One and his disciples.
