10.
The Discourse on Wandering Ascetics
30.
On one occasion the Blessed One was dwelling at Rājagaha on the Mount Vulture Peak.
Now at that time several well-known wandering ascetics were dwelling at the wandering ascetics' park on the bank of the Sappinī, as follows - Annabhāra, Varadhara, and the wandering ascetic Sakuludāyī, and other well-known wandering ascetics.
Then the Blessed One, in the afternoon, having emerged from seclusion, approached the wandering ascetics' park on the bank of the Sappinī;
having approached, he sat down on the prepared seat.
Having sat down, the Blessed One said this to those wandering ascetics -
"There are, wandering ascetics, these four factors of the Teaching that are primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What are the four? Non-covetousness, wandering ascetics, is a factor of the Teaching that is primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins. Non-anger, wandering ascetics, is a factor of the Teaching... etc. Right mindfulness, wandering ascetics, is a factor of the Teaching... etc. Right concentration, wandering ascetics, is a factor of the Teaching that is primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins. These, wandering ascetics, are the four factors of the Teaching that are primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins.
"Whoever, wandering ascetics, should say thus - 'Having rejected this factor of the Teaching of non-covetousness, I will declare an ascetic or a brahmin who is covetous, with intense lust for sensual pleasures,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the factor of the Teaching of non-covetousness, he will declare an ascetic or a brahmin who is covetous, with intense lust for sensual pleasures - this is impossible.
"Whoever, wandering ascetics, should say thus - 'Having rejected this factor of the Teaching of non-anger, I will declare an ascetic or a brahmin with a corrupted mind, with evil mental intentions,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the factor of the Teaching of non-anger, he will declare an ascetic or a brahmin with a corrupted mind, with evil mental intentions - this is impossible.
"Whoever, wandering ascetics, should say thus - 'Having rejected this factor of the Teaching of right mindfulness, I will declare an ascetic or a brahmin who is unmindful, not fully aware,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the factor of the Teaching of right mindfulness, he will declare an ascetic or a brahmin who is unmindful, not fully aware - this is impossible.
"Whoever, wandering ascetics, should say thus - 'Having rejected this factor of the Teaching of right concentration, I will declare an ascetic or a brahmin who is unconcentrated, with a wandering mind,' to him I would say thus there - 'Let him come, let him speak, let him explain, let us see his power.' That indeed, wandering ascetics, having rejected the factor of the Teaching of right concentration, he will declare an ascetic or a brahmin who is unconcentrated, with a wandering mind - this is impossible.
"Whoever, wandering ascetics, should think these four factors of the Teaching should be censured and repudiated, for him in this very life four reasonable counter-arguments come to blameworthy positions. Which four? If the venerable one censures and repudiates the factor of the Teaching of non-covetousness, then those ascetics and brahmins who are covetous, with intense lust for sensual pleasures, are honourable to him, they are praiseworthy to him. If the venerable one censures and repudiates the factor of the Teaching of non-anger, then those ascetics and brahmins with corrupted minds, with evil mental intentions, are honourable to him, they are praiseworthy to him. If the venerable one censures and repudiates the factor of the Teaching of right mindfulness, then those ascetics and brahmins who are unmindful, not fully aware, are honourable to him, they are praiseworthy to him. If the venerable one censures and repudiates the factor of the Teaching of right concentration, then those ascetics and brahmins who are unconcentrated, with wandering minds, are honourable to him, they are praiseworthy to him.
"Whoever, wandering ascetics, should think these four factors of the Teaching should be censured and repudiated, for him in this very life these four reasonable attacks in speech come to blameworthy positions. Even those wandering ascetics who were the Ukkalā and Vassabhaññā, proponents of noncausality, proponents of the inefficacy of action, proponents of nihilism, even they did not think these four factors of the Teaching should be censured and repudiated. What is the reason for this? Because of fear of blame, anger, and censure."
Training in the removal of covetousness, he is called diligent." The tenth.