I. Talk on Wanderers (Paribbājakakathā)

Thus have I heard. On one occasion the Exalted One was travelling along the highway between Rājagaha and Nālandā together with a great company of bhikkhus, with about five hundred bhikkhus. At the same time the wanderer Suppiya was also travelling along the highway between Rājagaha and Nālandā together with his pupil, the youth Brahmadatta. Along the way, the wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha. But his pupil, the youth Brahmadatta, spoke in many ways in praise of the Buddha, the Dhamma, and the Sangha. Thus these two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.

Then the Exalted One together with the company of bhikkhus entered the royal rest-house in the Ambalaṭṭhika garden in order to pass the night. The wanderer Suppiya together with his pupil, the youth Brahmadatta, also entered the royal rest-house in the Ambalaṭṭhika garden in order to pass the night. There, too, the wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha, while his pupil Brahmadatta spoke in many ways in their praise. Thus these two, teacher and pupil, dwelt together making assertions in direct contradiction to each other.

When dawn broke a number of bhikkhus, after rising, assembled in the pavilion. As they sat together, the following conversation sprang up among them: “It is wonderful and marvellous, friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.”

Then the Exalted One, realizing the turn their discussion had taken, entered the pavilion, sat down on the prepared seat, and addressed the bhikkhus: “What kind of discussion were you holding just now, bhikkhus? What was the subject of your conversation?”

The bhikkhus replied: “When dawn had broken, Lord, after rising we assembled in the pavilion. As we sat here, the following conversation sprang up among us: ‘It is wonderful and marvellous friends, how the Exalted One, he who knows and sees, the Worthy One, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity in the dispositions of beings. For this wanderer Suppiya spoke in many ways in dispraise of the Buddha, the Dhamma, and the Sangha, while his own pupil, the youth Brahmadatta, spoke in many ways in their praise. These two, teacher and pupil, followed closely behind the Exalted One and the company of bhikkhus, making assertions in direct contradiction to each other.’ This, Lord, was the conversation we were having when the Exalted One arrived.”

“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to resentment, displeasure, or animosity against them in your heart. For if you were to become angry or upset in such a situation, you would only be creating an obstacle for yourselves. If you were to become angry or upset when others speak in dispraise of us, would you be able to recognize whether their statements are rightly or wrongly spoken?”

“Certainly not, Lord.”

“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should unravel what is false and point it out as false, saying: ‘For such and such a reason this is false, this is untrue, there is no such thing in us, this is not found among us.’

“And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to jubilation, joy, and exultation in your heart. For if you were to become jubilant, joyful, and exultant in such a situation, you would only be creating an obstacle for yourselves. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge what is fact as fact, saying: ‘For such and such a reason this is a fact, this is true, there is such a thing in us, this is found among us.’

II. The Analysis of Virtue

1. The Short Section on Virtue (Cūḷasīla)

“It is, bhikkhus, only to trifling and insignificant matters, to the minor details of mere moral virtue, that a worldling would refer when speaking in praise of the Tathāgata. And what are those trifling and insignificant matters, those minor details of mere moral virtue, to which he would refer?

“‘Having abandoned the destruction of life, the recluse Gotama abstains from the destruction of life. He has laid aside the rod and the sword, and dwells conscientious, full of kindness, compassionate for the welfare of all living beings.’ It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata.

“Or he might say: ‘Having abandoned taking what is not given, the recluse Gotama abstains from taking what is not given. Accepting and expecting only what is given, he dwells in honesty and rectitude of heart.’

“Or he might say: ‘Having abandoned unchaste living, the recluse Gotama lives the life of chastity. He dwells remote (from women), and abstains from the vulgar practice of sexual intercourse.’

“Or he might say: ‘Having abandoned false speech, the recluse Gotama abstains from falsehood. He speaks only the truth, he lives devoted to truth; trustworthy and reliable, he does not deceive anyone in the world.’

“Or he might say: ‘Having abandoned slander, the recluse Gotama abstains from slander. He does not repeat elsewhere what he has heard here in order to divide others from the people here, nor does he repeat here what he has heard elsewhere in order to divide these from the people there. Thus he is a reconciler of those who are divided and a promoter of friendships. Rejoicing, delighting, and exulting in concord, he speaks only words that are conducive to concord.’

“Or he might say: ‘Having abandoned harsh speech, the recluse Gotama abstains from harsh speech. He speaks only such words as are gentle, pleasing to the ear, endearing, going to the heart, urbane, amiable, and agreeable to many people.’

“Or he might say: ‘Having abandoned idle chatter, the recluse Gotama abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks on the good, on the Dhamma and the Discipline. His words are worth treasuring: they are timely, backed by reason, definite and connected with the good.’

“Or he might say: ‘The recluse Gotama abstains from damaging seed and plant life.

He eats only in one part of the day, refraining from food at night and from eating at improper times.

He abstains from dancing, singing, instrumental music, and witnessing unsuitable shows.

He abstains from wearing garlands, embellishing himself with scents, and beautifying himself with unguents.

He abstains from accepting gold and silver.

He abstains from accepting uncooked grain, raw meat, women and girls, male and female slaves, goats and sheep, fowl and swine, elephants, cattle, horses and mares.

He abstains from accepting fields and lands.

He abstains from running messages and errands.

He abstains from buying and selling, and from dealing with false weights, false metals, and false measures.

He abstains from the crooked ways of bribery, deception, and fraud.

He abstains from mutilating, executing, imprisoning, robbery, plunder, and violence.’

“It is in this way, bhikkhus, that the worldling would speak when speaking in praise of the Tathāgata.

2. The Intermediate Section on Virtue (Majjhimasīla)

“Or he might say: ‘Whereas some honourable recluses and brahmins, while living on food offered by the faithful, continuously cause damage to seed and plant life—to plants propagated from roots, stems, joints, buds, and seeds—the recluse Gotama abstains from damaging seed and plant life.’

“Or he might say: ‘Whereas some honourable recluses and brahmins, while living on food offered by the faithful, enjoy the use of stored up goods such as stored up food, drinks, garments, vehicles, bedding, scents, and comestibles—the recluse Gotama abstains from the use of stored up goods’

“Or he might say: ‘Whereas some honourable recluses and brahmins, while living on food offered by the faithful, attend unsuitable shows, such as:

shows featuring dancing, singing, or instrumental music;
theatrical performances;
narrations of legends;
music played by hand-clapping, cymbals, and drums;
picture houses;
acrobatic performances;
combats of elephants, horses, buffaloes, bulls, goats, rams, cocks and quails;
stick-fights, boxing and wrestling, sham-fights, roll-calls, battle-arrays, and regimental reviews—

the recluse Gotama abstains from attending such unsuitable shows.’

“Or he might say: “Whereas some honourable recluses and brahmins, while living on food offered by the faithful, indulge in the following games that are a basis for negligence:

aṭṭhapada (a game played on an eight-row chess-board);
dasapada (a game played on a ten-row chess-board);
ākāsa (a game of the same type played by imagining a board in the air);
parihārapatha (“hopscotch,” a diagram is drawn on the ground and one has to jump in the allowable spaces avoiding the lines);
santika (“spellicans,” assembling the pieces in a pile, removing and returning them without disturbing the pile);
khalika (dice games);
ghaṭika (hitting a short stick with a long stick);
salākahattha (a game played by dipping the hand in paint or dye, striking the ground or a wall, and requiring the participants to show the figure of an elephant, a horse etc.);
akkha (ball games);
paṅgacīra (blowing through toy pipes made of leaves);
vaṅkaka (ploughing with miniature ploughs);
mokkhacika (turning somersaults);
ciṅgulika (playing with paper windmills);
pattāḷaka (playing with toy measures);
rathaka (playing with toy chariots);
dhanuka (playing with toy bows);
akkharika (guessing at letters written in the air or on one’s back);
manesika (guessing others’ thoughts);
yathāvajja (games involving mimicry of deformities)—

the recluse Gotama abstains from such games and recreations.’

“Or he might say: ‘Whereas some recluses and brahmins, while living on food offered by the faithful, enjoy the use of high and luxurious beds and seats, such as:

spacious couches;
thrones with animal figures carved on the supports; long-haired coverlets;
multi-coloured patchwork coverlets; white woollen coverlets;
woollen coverlets embroidered with flowers; quilts stuffed with cotton;
woollen coverlets embroidered with animal figures;
woollen coverlets with hair on both sides or on one side; bedspreads embroidered with gems;
silk coverlets;
dance-hall carpets;
elephant, horse or chariot rugs; rugs of antelope-skins;
choice spreads made of kadali-deer hides; spreads with red awnings overhead;
couches with red cushions for the head and feet—

the recluse Gotama abstains from the use of such high and luxurious beds and seats.’

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, enjoy the use of such devices for embellishing and beautifying themselves as the following: rubbing scented powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, mirrors, ointments, garlands, scents, unguents, face-powders, make-up, bracelets, head-bands, decorated walking sticks, ornamented medicine-tubes, rapiers, sunshades, embroidered sandals, turbans, diadems, yaktail whisks, and long-fringed white robes—the recluse Gotama abstains from the use of such devices for embellishment and beautification.’

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in frivolous chatter, such as: talk about kings, thieves, and ministers of state; talk about armies, dangers and wars; talk about food, drink, garments, and lodgings; talk about garlands and scents; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and talk about heroes; street talk and talk by the well; talk about those departed in days gone by; rambling chit-chat; speculations about the world and about the sea; talk about gain and loss—the recluse Gotama abstains from such frivolous chatter.’

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in wrangling argumentation, (saying to one another):

“You don’t understand this doctrine and discipline. I am the one who understands this doctrine and discipline.”

“How can you understand this doctrine and discipline?”

“You’re practising the wrong way. I’m practising the right way.”

“I’m being consistent. You’re inconsistent.”

“What should have been said first you said last, what should have been said last you said first.”

“What you took so long to think out has been confuted.”

“Your doctrine has been refuted. You’re defeated. Go, try to save your doctrine, or disentangle yourself now if you can”—

the recluse Gotama abstains from such wrangling argumentation.’

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in running messages and errands for kings, ministers of state, khattiyas, brahmins, householders, or youths, (who command them): “Go here, go there, take this, bring that from there”—the recluse Gotama abstains from running such messages and errands.’

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, engage in scheming, talking, hinting, belittling others, and pursuing gain with gain—the recluse Gotama abstains from such kinds of scheming and talking.’

“It is in this way, bhikkhus, that a worldling would speak when speaking in praise of the Tathāgata.

3. The Long Section on Virtue (Mahāsīla)

“Or he might say: ‘Whereas some recluses and brahmins, while living on the food offered by the faithful, earn their living by a wrong means of livelihood, by such debased arts as:

prophesying long life, prosperity etc., or the reverse, from the marks on a person’s limbs, hands, feet etc.; divining by means of omens and signs;
making auguries on the basis of thunderbolts and celestial portents;
interpreting ominous dreams;
telling fortunes from marks on the body;
making auguries from the marks on cloth gnawed by mice; offering fire oblations;
offering oblations from a ladle;
offering oblations of husks, rice powder, rice grains, ghee, and oil to the gods;
offering oblations from the mouth;
offering blood-sacrifices to the gods;
making predictions based on the fingertips;
determining whether the site for a proposed house or garden is propitious or not;
making predictions for officers of state;
the knowledge of charms to lay demons in a cemetery;
the knowledge of charms to cure one possessed by ghosts;
the knowledge of charms to be pronounced by one living in an earthen house;
the snake craft (for curing snake bites and charming snakes);
the poison craft (for neutralizing or making poison)
the scorpion craft and rat craft (for curing scorpion stings and rat bites, respectively);
the bird craft and crow craft (for understanding the cries of birds and crows);
foretelling the number of years that a man has to live;
the knowledge of charms to give protection from arrows;
reciting charms to understand the language of animals—