13.
The Discourse on Pāṭaliya
365.
On one occasion the Blessed One was dwelling among the Koliyans, where there was a market town of the Koliyans named Uttara.
Then Pāṭaliya the headman approached the Blessed One;
having approached, he paid respect to the Blessed One and sat down to one side.
Seated to one side, Pāṭaliya the headman said this to the Blessed One -
"I have heard this, venerable sir -
'The ascetic Gotama knows deceit.'
Those who, venerable sir, say thus -
'The ascetic Gotama knows deceit' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?
For we do not wish to misrepresent the Blessed One, venerable sir."
"Those who, headman, say thus -
'The ascetic Gotama knows deceit' - they are indeed speaking what has been said by me, and they do not misrepresent me with what is untrue, and they explain what is in conformity with the Teaching, and no reasonable counter-argument comes to a blameworthy position. But truly, friend, we do not believe those ascetics and brahmins -
'The ascetic Gotama knows deceit, therefore the ascetic Gotama is indeed deceitful.'
Now, headman, whoever says thus -
'I know deceit,' he says thus -
'I am deceitful.'
Thus indeed the Blessed One would be, thus indeed the Fortunate One would be."
"Well then, headman, I will ask you a question about this very matter;
as it pleases you, so you should answer it -
"What do you think, headman, do you know the Koliyan soldiers with hanging topknots?" "I know, venerable sir, the Koliyan soldiers with hanging topknots." "What do you think, headman, for what purpose are the Koliyan soldiers with hanging topknots?" "To ward off the thieves of the Koliyans, venerable sir, and to carry the messenger duties of the Koliyans - for this purpose, venerable sir, are the Koliyan soldiers with hanging topknots." "What do you think, headman, do you know the Koliyan soldiers with hanging topknots to be moral or immoral?" "I know, venerable sir, the Koliyan soldiers with hanging topknots to be immoral, of bad character; those who in the world are immoral, of bad character - the Koliyan soldiers with hanging topknots are some of them." "Now, headman, if someone were to say thus - 'Pāṭaliya the headman knows the Koliyan soldiers with hanging topknots to be immoral, of bad character, therefore Pāṭaliya the headman is also immoral, of bad character' - would he, speaking thus, speak rightly?" "No, Venerable Sir! The Koliyan soldiers with hanging topknots are different, venerable sir, and I am different. The Koliyan soldiers with hanging topknots are of a different nature, and I am of a different nature." "If you, headman, can obtain - 'Pāṭaliya the headman knows the Koliyan soldiers with hanging topknots to be immoral, of bad character, yet Pāṭaliya the headman is not immoral, of bad character' - why should the Truth-finder not obtain - 'The Truth-finder knows deceit, yet the Truth-finder is not deceitful'? I understand deceit, headman, and the result of deceit, and how one practising thus who is deceitful, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand."
"I understand killing living beings, headman, and the result of killing living beings, and how one practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand taking what is not given, headman, and the result of taking what is not given, and how one practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand sexual misconduct, headman, and the result of sexual misconduct, and how one practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand lying, headman, and the result of lying, and how a liar practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand divisive speech, headman, and the result of divisive speech, and how one who speaks divisively practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand harsh speech, headman, and the result of harsh speech, and how one who speaks harshly practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand idle chatter, headman, and the result of idle chatter, and how one who engages in idle chatter practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand covetousness, headman, and the result of covetousness, and how one who is covetous practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand anger and malice, headman, and the result of anger and malice, and how one with a corrupted mind practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand wrong view, headman, and the result of wrong view, and how one who holds wrong view practising thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand.
"There are indeed, headman, some ascetics and brahmins who hold such a doctrine and view as this: 'Whoever kills a living being, every such one experiences suffering and displeasure in this very life. Whoever takes what is not given, every such one experiences suffering and displeasure in this very life. Whoever engages in sexual misconduct, every such one experiences suffering and displeasure in this very life. Whoever speaks falsely, every such one experiences suffering and displeasure in this very life.'
"But one is seen here, headman, wearing garlands and earrings, well-bathed, well-anointed, with hair and beard trimmed, indulging himself with women, like a king, methinks. They say this to him - 'Hey! What did this man do that he is wearing garlands and earrings, well-bathed, well-anointed, with hair and beard trimmed, indulging himself with women, like a king, methinks?' They say this to him - 'Hey! This man forcibly deprived the king's enemy of life. The king, delighted with him, gave him a gift. Therefore this man is wearing garlands and earrings, well-bathed, well-anointed, with hair and beard trimmed, indulging himself with women, like a king, methinks.'
"One is seen here, headman, with his hands tied behind his back with a strong rope, tightly bound, head shaved, being led from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, having his head cut off. They say this to him - 'Hey! What did this man do that with his hands tied behind his back with a strong rope, tightly bound, head shaved, being led from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, they are cutting off his head?' They say this to him - 'Hey! This man, an enemy of the king, deprived a woman or a man of life; therefore the kings, having seized him, are inflicting such bodily punishment.'"
"What do you think, headman, have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of." "Therein, headman, as to those ascetics and brahmins who hold such a doctrine and view as this: 'whoever kills a living being, every such one experiences suffering and displeasure in this very life' - did they speak truth or falsehood?" "Falsehood, venerable sir." "But those who speak what is hollow and false, are they moral or immoral?" "Immoral, venerable sir." "But those who are immoral and of bad character, are they wrongly practiced or rightly practiced?" "Wrongly practiced, venerable sir." "But those who are wrongly practiced, do they hold wrong views or right views?" "They hold wrong views, venerable sir." "But those who hold wrong views, is it proper to have confidence in them?" "No, Venerable Sir."
"But it is seen, headman, that here a certain one with garlands and earrings, etc. amuses himself with sensual pleasures with women, like a king, methinks. They say this to him - 'Hey! What did this man do that he has garlands and earrings, etc. and amuses himself with sensual pleasures with women, like a king, methinks?' They say this to him - 'Hey! This man forcibly took valuables from the king's enemy. The king, delighted with him, gave him a gift. Therefore this man has garlands and earrings, etc. and amuses himself with sensual pleasures with women, like a king, methinks.'"
"But it is seen, headman, that here a certain one with a strong rope, etc. having his head cut off to the south of the city, they say this to him - 'Hey! What did this man do that with a strong rope, etc. they are cutting off his head to the south of the city?' They say this to him - 'Hey! This man took from a village or from a forest what was not given, reckoned a theft. Therefore kings, having seized him, inflict such bodily punishment.' What do you think, headman, have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of." "Therein, headman, as to those ascetics and brahmins who hold such a doctrine and view as this: 'whoever takes what is not given, every such one experiences suffering and displeasure in this very life' - did they speak truth or falsehood? Etc. Is it proper to have confidence in them?" "No, Venerable Sir."
"But it is seen, headman, that here a certain one with garlands and earrings, etc. amuses himself with sensual pleasures with women, like a king, methinks. They say this to him - 'Hey! What did this man do that he has garlands and earrings, etc. and amuses himself with sensual pleasures with women, like a king, methinks?' They say this to him - 'Hey! This man committed adultery with the wives of the king's enemy. The king, delighted with him, gave him a gift. Therefore this man has garlands and earrings, etc. and amuses himself with sensual pleasures with women, like a king, methinks.'"
"But it is seen, headman, that here a certain one with a strong rope, etc. to the south of the city, having his head cut off. They say this to him - 'Hey! What did this man do that with a strong rope, etc. they are cutting off his head to the south of the city?' They say this to him - 'Hey! This man committed adultery with respectable women and respectable girls of good families, therefore kings, having seized him, inflict such bodily punishment.' What do you think, headman, have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of." "Therein, headman, as to those ascetics and brahmins who hold such a doctrine and view as this: 'Whoever engages in sexual misconduct, every such one experiences suffering and displeasure in this very life' - did they speak truth or falsehood? Etc. Is it proper to have confidence in them?" "No, Venerable Sir."
"But one is seen here, headman, wearing garlands and earrings, well-bathed, well-anointed, with hair and beard trimmed, indulging himself with women, like a king, methinks. They say this to him - 'Hey! What did this man do that he is wearing garlands and earrings, well-bathed, well-anointed, with hair and beard trimmed, indulging himself with women, like a king, methinks?' They say this to him - 'Hey! This man delighted the king with lying. The king, delighted with him, gave him a gift. Therefore this man with garlands, with earrings, well-bathed, well-perfumed, with trimmed hair and beard, amuses himself with sensual pleasures with women, like a king, methinks.'"
"One sees, headman, here a certain person, having bound him with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, having his head cut off. They say this to him - 'Hey! What did this man do that, having bound him with his hands tied behind his back with a strong rope, tightly bound, having shaved his head, having led him from road to road, from crossroads to crossroads with a harsh-sounding drum, having departed by the southern gate, to the south of the city, they cut off his head?' They say this to him - 'Hey! This man ruined the welfare of a householder or a householder's son by lying, therefore kings, having seized him, inflict such bodily punishment.' What do you think, headman, have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of." "Therein, headman, as to those ascetics and brahmins who hold such a doctrine and view as this: 'Whoever speaks falsely, every such one experiences suffering and displeasure in this very life' - did they speak truth or falsehood?" "Falsehood, venerable sir." "But those who speak what is hollow and false, are they moral or immoral?" "Immoral, venerable sir." "But those who are immoral and of bad character, are they wrongly practiced or rightly practiced?" "Wrongly practiced, venerable sir." "But those who are wrongly practiced, do they hold wrong views or right views?" "They hold wrong views, venerable sir." "But those who hold wrong views, is it proper to have confidence in them?" "No, Venerable Sir."
"Wonderful, venerable sir, marvellous, venerable sir! There is, venerable sir, a rest-house belonging to me. There are beds there, there are seats, there is a water jar, there is an oil lamp. There, whatever ascetic or brahmin takes up residence, I share with him according to my ability, according to my strength. Once in the past, venerable sir, four teachers of different views, of different beliefs, of different preferences, took up residence in that rest-house."
"One teacher held such a doctrine and view: 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no fruit and result of good and bad actions. There is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.'"
"One teacher held such a doctrine and view: 'There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.'"
"One teacher held such a doctrine and view: 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.'
"One teacher held such a doctrine and view: 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is evil on that account, there is coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is evil on that account, there is coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is merit on that account, there is coming of merit. By giving, by self-control, by restraint, by speaking truth, there is merit, there is coming of merit.'
"Then, venerable sir, there was indeed uncertainty in me, there was sceptical doubt: 'Which indeed of these venerable ascetics and brahmins speaks truth, which speaks falsely?'"
"Indeed it is enough for you to be uncertain, headman, enough to have sceptical doubt. Sceptical doubt has arisen in you in a matter that should be doubted." "Thus confident am I, venerable sir, in the Blessed One. The Blessed One is able to expound to me the Teaching in such a way that I might abandon this matter of uncertainty."
"There is, headman, concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty. And what, headman, is concentration based on the Teaching? Here, headman, a noble disciple, having abandoned the killing of living beings, abstains from killing living beings; having abandoned taking what is not given, abstains from taking what is not given; having abandoned sexual misconduct, abstains from sexual misconduct; having abandoned lying, abstains from lying; having abandoned divisive speech, abstains from divisive speech; having abandoned harsh speech, abstains from harsh speech; having abandoned idle chatter, abstains from idle chatter; having abandoned covetousness, he is non-covetous; having abandoned anger and malice, he has a mind without ill-will; having abandoned wrong view, he holds right view.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "There is what is given, there is what is sacrificed, there is what is offered, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.' 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration through the Teaching. If therein you were to obtain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is evil on that account, there is coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is evil on that account, there is coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is merit on that account, there is coming of merit. By giving, by self-control, by restraint, by speaking truth, there is merit, there is coming of merit." 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by compassion, etc. with a mind accompanied by altruistic joy, he dwells having pervaded one direction, etc.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "There is what is given, there is what is sacrificed, there is what is offered, there is result and consequence of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves." 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.' 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty.
"That noble disciple, headman, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. He considers thus: 'This teacher holds such a doctrine and view: "For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is evil on that account, there is coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is evil on that account, there is coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is merit on that account, there is coming of merit. By giving, by self-control, by restraint, by speaking truth, there is merit, there is coming of merit.' 'If this venerable teacher's words are true, my position is still incontrovertibly safe, since I harm no one, whether frail or firm. On both counts I hold the winning throw: I am restrained in body, restrained in speech, restrained in mind; and, with the body's breakup, after death, I will be reborn in a fortunate realm, in a heavenly world.' Gladness arises in him. In one who is gladdened, joy arises. When the mind is filled with joy, the body becomes calm. One whose body is calm feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration based on the Teaching. If therein you were to attain concentration of mind, thus you would abandon this matter of uncertainty."
When this was said, Pāṭaliya the headman said this to the Blessed One: "Excellent, venerable sir, excellent, venerable sir! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life." The thirteenth.