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an.4.30 Aṅguttara Nikāya (Numbered Discourses)

Wanderers

On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Now on that occasion a number of very well-known wanderers were residing at the wanderers’ park on the bank of the river Sappinī, namely, Annabhāra, Varadhara, Sakuludāyī the wanderer, and other very well-known wanderers.

Then, in the evening, the Blessed One emerged from seclusion and went to the wanderers’ park on the bank of the Sappinī. He sat down on a seat that was prepared and said to those wanderers: “Wanderers, there are these four Dhamma factors 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 four?

(1) “Non-longing is a Dhamma factor 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. (2) Good will is a Dhamma factor that is primal, of long standing … (3) Right mindfulness is a Dhamma factor that is primal, of long standing … (4) Right concentration is a Dhamma factor that is primal, of long standing … not repudiated by wise ascetics and brahmins.

“These are the four Dhamma factors 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.

(1) “If, wanderers, anyone should say: ‘I will reject this Dhamma factor of non-longing and point out a real ascetic or brahmin who is full of longing, deeply passionate about sensual pleasures,’ I would respond to him thus: ‘Let him come, speak, and converse. Let me see how mighty he is!’ Indeed, it would be impossible for him to reject non-longing as a Dhamma factor and to point out a real ascetic or brahmin who is full of longing, deeply passionate about sensual pleasures.

(2) “If anyone should say: ‘I will reject this Dhamma factor of good will and point out a real ascetic or brahmin who has a mind of ill will and intentions of hate,’ I would respond to him thus: ‘Let him come, speak, and converse. Let me see how mighty he is!’ Indeed, it would be impossible for him to reject good will as a Dhamma factor and to point out a real ascetic or brahmin who has a mind of ill will and intentions of hate.

(3) “If anyone should say: ‘I will reject this Dhamma factor of right mindfulness and point out a real ascetic or brahmin who is muddled in mind and lacks clear comprehension,’ I would respond to him thus: ‘Let him come, speak, and converse. Let me see how mighty he is!’ Indeed, it would be impossible for him to reject right mindfulness as a Dhamma factor and to point out a real ascetic or brahmin who is muddled in mind and lacks clear comprehension.

(4) “If anyone should say: ‘I will reject this Dhamma factor of right concentration and point out a real ascetic or brahmin who is unconcentrated, with a wandering mind,’ I would respond to him thus: ‘Let him come, speak, and converse. Let me see how mighty he is!’ Indeed, it would be impossible for him to reject right concentration as a Dhamma factor and to point out a real ascetic or brahmin who is unconcentrated, with a wandering mind.

“If, wanderers, anyone thinks these four Dhamma factors should be censured and repudiated, then, in this very life, he incurs four reasonable criticisms and grounds for censure. What four?

“‘If you censure and repudiate this Dhamma factor of non-longing, then you must regard as worthy of worship and praise those ascetics and brahmins who are full of longing and deeply passionate about sensual pleasures. If you censure and repudiate this Dhamma factor of good will, then you must regard as worthy of worship and praise those ascetics and brahmins who have minds of ill will and intentions of hate. If you censure and repudiate this Dhamma factor of right mindfulness, then you must regard as worthy of worship and praise those ascetics and brahmins who are muddle-minded and lack clear comprehension. If you censure and repudiate this Dhamma factor of right concentration, then you must regard as worthy of worship and praise those ascetics and brahmins who are unconcentrated, with wandering minds.’

“If, wanderers, anyone thinks these four Dhamma factors should be censured and repudiated, then, in this very life, he incurs these four reasonable criticisms and grounds for censure. Even those wanderers Vassa and Bhañña of Ukkalā, who were proponents of non-causality, inactivity, and nihilism, did not think that these four Dhamma factors should be censured and repudiated. For what reason? From fear of blame, attack, and refutation.”

One of good will, ever mindful,
inwardly well concentrated,
training to remove longing,
is said to be heedful.

- Translator: Bhikkhu Bodhi

- Editor: Blake Walsh

Wanderers

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers:
“Wanderers, these four footprints of the Dhamma are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
What four?
Contentment …
Good will … Right mindfulness … Right immersion …
These four footprints of the Dhamma are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Wanderers, if someone should say:
‘I’ll reject this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them:
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
It’s simply impossible to reject this Dhamma footprint of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.
If someone should say:
‘I’ll reject this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them:
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
It’s simply impossible to reject this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent.
If someone should say:
‘I’ll reject this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them:
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
It’s simply impossible to reject this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.
If someone should say:
‘I’ll reject this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them:
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
It’s simply impossible to reject this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.
If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuke and criticism on four legitimate grounds in the present life.
What four?
If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust.
If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent.
If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness.
If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.
If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuke and criticism on four legitimate grounds in the present life.
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these four footprints of the Dhamma should be criticized or rejected.
Why is that?
For fear of being blamed, criticized, and faulted.
One who has good will, ever mindful,
serene within,
training to remove desire,
is called ‘a diligent one’.”