1.1 Discourse on Wanderers

Thus have I heard: At one time the Blessed One was wandering along the road between Rājagaha and Nāḷanda with a large Saṅgha of bhikkhus, with about five hundred bhikkhus. Suppiya the wanderer was also wandering along the road between Rājagaha and Nāḷanda with his pupil, the brahmin youth Brahmাদatta. There Suppiya the wanderer spoke in many ways in disparagement of the Buddha, in disparagement of the Dhamma, in disparagement of the Saṅgha; but Brahmাদatta the brahmin youth, Suppiya the wanderer’s pupil, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Thus these two, teacher and pupil, following right behind the Blessed One and the Saṅgha of bhikkhus, went along contradicting each other’s views.

Then the Blessed One put up for one night at the royal rest house in Ambalaṭṭhikā, together with the Saṅgha of bhikkhus. Suppiya the wanderer also put up for one night at the royal rest house in Ambalaṭṭhikā with his pupil, the brahmin youth Brahmাদatta. There too Suppiya the wanderer spoke in many ways in disparagement of the Buddha, in disparagement of the Dhamma, in disparagement of the Saṅgha; but Brahmাদatta the brahmin youth, Suppiya the wanderer’s pupil, spoke in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Thus these two, teacher and pupil, lived contradicting each other’s views.

Then, when many bhikkhus had risen at dawn and were sitting together in the pavilion, this discussion arose:

“It is wonderful, friends, it is marvellous, how well the different inclinations of beings are understood by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One. For this Suppiya the wanderer speaks in many ways in disparagement of the Buddha, in disparagement of the Dhamma, in disparagement of the Saṅgha; but Brahmাদatta the brahmin youth, Suppiya the wanderer’s pupil, speaks in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Thus these two, teacher and pupil, following right behind the Blessed One and the Saṅgha of bhikkhus, go along contradicting each other’s views.”

Then the Blessed One, knowing what the subject of discussion was among those bhikkhus, went to the pavilion; and when he had arrived, he sat down on the seat made ready. Having sat down, the Blessed One addressed the bhikkhus, saying:

“What is the subject that you are বসেting together discussing now, bhikkhus? What was the discussion that was interrupted?” When this was said, those bhikkhus told the Blessed One, saying:

“Here, venerable sir, when we had risen at dawn and were sitting together in the pavilion, this discussion arose: ‘It is wonderful, friends, it is marvellous, how well the different inclinations of beings are understood by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One. For this Suppiya the wanderer speaks in many ways in disparagement of the Buddha, in disparagement of the Dhamma, in disparagement of the Saṅgha; but Brahmাদatta the brahmin youth, Suppiya the wanderer’s pupil, speaks in many ways in praise of the Buddha, in praise of the Dhamma, in praise of the Saṅgha. Thus these two, teacher and pupil, following right behind the Blessed One and the Saṅgha of bhikkhus, go along contradicting each other’s views.’ This, venerable sir, was the discussion that was interrupted when the Blessed One arrived.”

“Bhikkhus, if others speak in disparagement of me, or in disparagement of the Dhamma, or in disparagement of the Saṅgha, you should not give way to resentment, displeasure, or animosity in your hearts. For if you were to become angry or upset in such a case, you would only be hindering yourselves. If others speak in disparagement of me, or in disparagement of the Dhamma, or in disparagement of the Saṅgha, and you become angry or upset, would you then be able to judge whether what they say is well said or poorly said?”

“No, venerable sir.”

“Bhikkhus, if others speak in disparagement of me, or in disparagement of the Dhamma, or in disparagement of the Saṅgha, you should explain what is not fact as not fact, saying: ‘This is not the fact, this is not the truth, such a thing is not found in us, there is no such thing among us.’

Bhikkhus, if others speak in praise of me, or in praise of the Dhamma, or in praise of the Saṅgha, you should not give way to delight, joy, or elation in your hearts. For if you were to become delighted, joyful, and elated in such a case, you would only be hindering yourselves. Bhikkhus, if others speak in praise of me, or in praise of the Dhamma, or in praise of the Saṅgha, and you become delighted and elated, would you then be able to acknowledge what is well said or poorly said? You should acknowledge what is fact as fact, saying, ‘This is the fact, this is the truth, such a thing is found in us, there is such a thing among us.’