[30] On one occasion the Blessed One was dwelling at Rājagaha, on Mount Gijjhakūṭa. Now on that occasion a number of very well-known wanderers (paribbājakā) were residing in the wanderers' park on the bank of the Sippinī — namely, Annabhāra, Vadhara, the wanderer Sakuludāyī, 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 Sippinī; having approached, he sat down on the seat prepared for him. Seated, the Blessed One said this to those wanderers:
"Wanderers, there are these four Dhamma factors (dhammapadāni) — recognized as foremost, recognized as of long standing, recognized as the traditional lineage, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, and which are not repudiated by wise ascetics and brahmins. What four? Non-covetousness (anabhijjhā), wanderers, is a Dhamma factor recognized as foremost, recognized as of long standing, recognized as the traditional lineage, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, and which is not repudiated by wise ascetics and brahmins. Non-ill will (abyāpāda), wanderers, is a Dhamma factor … . Right mindfulness (sammāsati), wanderers, is a Dhamma factor … . Right concentration (sammāsamādhi), wanderers, is a Dhamma factor recognized as foremost, recognized as of long standing, recognized as the traditional lineage, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, and which is not repudiated by wise ascetics and brahmins. These, wanderers, are the four Dhamma factors — recognized as foremost, recognized as of long standing, recognized as the traditional lineage, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, and which are not repudiated by wise ascetics and brahmins.
"If anyone, wanderers, should say: 'Having rejected this Dhamma factor of non-covetousness, I shall point out an ascetic or a brahmin who is covetous, strongly impassioned for sensual pleasures,' then I would say to him about that: 'Let him come, let him speak, let him declare it; I shall see his power.' Indeed, wanderers, that one should reject the Dhamma factor of non-covetousness and point out an ascetic or a brahmin who is covetous, strongly impassioned for sensual pleasures — this is impossible. If anyone, wanderers, should say: 'Having rejected this Dhamma factor of non-ill will, I shall point out an ascetic or a brahmin whose mind (citta) is possessed by ill will, whose intentions of mind are corrupt,' then I would say to him about that: 'Let him come, let him speak, let him declare it; I shall see his power.' Indeed, wanderers, that one should reject the Dhamma factor of non-ill will and point out an ascetic or a brahmin whose mind is possessed by ill will, whose intentions of mind are corrupt — this is impossible. If anyone, wanderers, should say: 'Having rejected this Dhamma factor of right mindfulness, I shall point out an ascetic or a brahmin who is muddled in mindfulness, without clear comprehension,' then I would say to him about that: 'Let him come, let him speak, let him declare it; I shall see his power.' Indeed, wanderers, that one should reject the Dhamma factor of right mindfulness and point out an ascetic or a brahmin who is muddled in mindfulness, without clear comprehension — this is impossible. If anyone, wanderers, should say: 'Having rejected this Dhamma factor of right concentration, I shall point out an ascetic or a brahmin who is unconcentrated, with a wandering mind,' then I would say to him about that: 'Let him come, let him speak, let him declare it; I shall see his power.' Indeed, wanderers, that one should reject the Dhamma factor of right concentration and point out an ascetic or a brahmin who is unconcentrated, with a wandering mind — this is impossible.
"If anyone, wanderers, should think that these four Dhamma factors are to be censured and repudiated, then in this very life four legitimate grounds for criticism, consequences of his own assertion, come upon him. What four? If the worthy one censures and repudiates the Dhamma factor of non-covetousness, then those ascetics or brahmins who are covetous, strongly impassioned for sensual pleasures — these must be worthy of the worthy one's worship, these must be worthy of the worthy one's praise. If the worthy one censures and repudiates the Dhamma factor of non-ill will, then those ascetics or brahmins whose minds are possessed by ill will, whose intentions of mind are corrupt — these must be worthy of the worthy one's worship, these must be worthy of the worthy one's praise. If the worthy one censures and repudiates the Dhamma factor of right mindfulness, then those ascetics or brahmins who are muddled in mindfulness, without clear comprehension — these must be worthy of the worthy one's worship, these must be worthy of the worthy one's praise. If the worthy one censures and repudiates the Dhamma factor of right concentration, then those ascetics or brahmins who are unconcentrated, with wandering minds — these must be worthy of the worthy one's worship, these must be worthy of the worthy one's praise. If anyone, wanderers, should think that these four Dhamma factors are to be censured and repudiated, then in this very life these four legitimate grounds for criticism, consequences of his own assertion, come upon him.
"Even those wanderers of Ukkalā, Vassa and Bhañña, proponents of non-causality, proponents of non-doing, proponents of nihilism — even they did not think that these four Dhamma factors were to be censured or repudiated. For what reason? From fear of blame, attack, and reproach."
One without ill will, ever mindful,
well concentrated within,
training in the removal of covetousness,
is called one who is heedful.
The Uruvelā Chapter, the third.
Its summary (uddāna):
Two on Uruvelā, the World, Kāḷaka, with the Holy Life as fifth;
Deception, Contentment, and the Lineage, the Dhamma Factor, and with the Wanderer.
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The Cakka Chapter, the fourth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.