[154] The Blessed One said this: "Bhikkhus, only here is there an ascetic (samaṇa), here a second ascetic, here a third ascetic, here a fourth ascetic; the doctrines of others are empty of other ascetics — thus, bhikkhus, should you rightly roar your lion's roar.
"It is possible, bhikkhus, that wanderers of other sects here might speak thus: 'But what is the venerable ones' assurance, what is your strength, on account of which you venerable ones, seeing it in yourselves, speak thus: "Only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; the doctrines of others are empty of other ascetics"?' Bhikkhus, wanderers of other sects who speak thus should be told: 'There are, friends, four dhammas declared by that Blessed One who knows and sees, the Arahant, the Fully Self-Enlightened One, which we, seeing in ourselves, speak thus: "Only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; the doctrines of others are empty of other ascetics." What four? There is, friends, confidence in the Teacher; there is confidence in the Dhamma; there is fulfillment of the precepts; and our fellow followers of the Dhamma, both householders and those gone forth, are dear and agreeable to us. These, friends, are the four dhammas declared by that Blessed One who knows and sees, the Arahant, the Fully Self-Enlightened One, which we, seeing in ourselves, speak thus: "Only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; the doctrines of others are empty of other ascetics."'
"It is possible, bhikkhus, that wanderers of other sects might speak thus: 'We too, friends, have confidence in the Teacher — in him who is our Teacher; we too have confidence in the Dhamma — in that which is our Dhamma; we too fulfill the precepts — those which are our precepts; and our fellow followers of the Dhamma, both householders and those gone forth, are dear and agreeable to us too. Here, friends, what is the distinction, what is the purpose, what is the difference between you and us?' Bhikkhus, wanderers of other sects who speak thus should be told: 'But, friends, is the goal (niṭṭhā) one, or are there many goals?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'The goal, friends, is one; there are not many goals.' 'But, friends, is that goal for one with lust (rāga), or for one free from lust?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one free from lust; that goal is not for one with lust.' 'But, friends, is that goal for one with hatred, or for one free from hatred?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one free from hatred; that goal is not for one with hatred.' 'But, friends, is that goal for one with delusion, or for one free from delusion?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one free from delusion; that goal is not for one with delusion.' 'But, friends, is that goal for one with craving (taṇhā), or for one free from craving?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one free from craving; that goal is not for one with craving.' 'But, friends, is that goal for one with clinging (upādāna), or for one without clinging?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one without clinging; that goal is not for one with clinging.' 'But, friends, is that goal for one who knows, or for one who does not know?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one who knows; that goal is not for one who does not know.' 'But, friends, is that goal for one who favors and opposes, or for one who does not favor and oppose?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one who does not favor and oppose; that goal is not for one who favors and opposes.' 'But, friends, is that goal for one who delights in proliferation (papañca), who takes pleasure in proliferation, or for one who delights in non-proliferation, who takes pleasure in non-proliferation?' Answering rightly, bhikkhus, the wanderers of other sects would answer thus: 'That goal, friends, is for one who delights in non-proliferation, who takes pleasure in non-proliferation; that goal is not for one who delights in proliferation, who takes pleasure in proliferation.'"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.