10.
The Discourse on the Incontrovertible Teaching
92.
Thus have I heard -
On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Sālā.
The brahmin householders of Sālā heard -
"Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, has arrived at Sālā.
And concerning that Master Gotama, such a good reputation has arisen -
'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'
He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans.
He expounds the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure.
Good indeed is the seeing of such Worthy Ones."
Then the brahmin householders of Sālā approached the Blessed One;
having approached, some, having paid respect to the Blessed One, sat down to one side.
Some exchanged friendly greetings with the Blessed One;
having concluded the pleasant and memorable talk, they sat down to one side.
Some, having extended joined palms in salutation towards the Blessed One, sat down to one side.
Some, having announced their name and clan in the presence of the Blessed One, sat down to one side.
Some, remaining silent, sat down to one side.
93.
To the brahmins and householders of Sālā seated to one side, the Blessed One said this:
"But is there, householders, any agreeable teacher in whom you have obtained faith with reason?"
"There is not, venerable sir, any agreeable teacher in whom we have obtained faith with reason."
"Since, householders, you have not found an agreeable teacher, you may undertake and practise this incontrovertible teaching.
For, householders, when the incontrovertible teaching is accepted and undertaken, it will long be for your welfare and happiness.
And what, householders, is the incontrovertible teaching?"
94.
"Householders, there are some ascetics and brahmins who hold such a doctrine and view as this:
'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.'
Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins.
They say thus:
'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.'
What do you think, householders -
'Do not these ascetics and brahmins speak in direct contradiction to each other?'"
"Yes, venerable sir."
95.
"Therein, householders, those ascetics and brahmins who hold such a doctrine and view as this:
'There is not what is given, there is not what is sacrificed... etc.
who proclaim this world and the other world, having realised them by direct knowledge themselves' - for them this is to be expected:
This bodily good conduct, good verbal conduct, good mental conduct -
having avoided these three wholesome mental states, this bodily misconduct, verbal misconduct, mental misconduct -
they will proceed having accepted these three unwholesome mental states.
What is the reason for this?
Because those venerable ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.
But while the other world exists, he has the view 'there is no other world';
that is his wrong view.
But while the other world exists, he thinks 'there is no other world';
that is his wrong thought.
But while the other world exists, he speaks the speech 'there is no other world';
that is his wrong speech.
But while the other world exists, he says 'there is no other world';
he sets himself in opposition to those Worthy Ones who know the other world.
But while the other world exists, he convinces another 'there is no other world'; that is his convincing of what is not the Good Teaching.
And by that convincing of what is not the Good Teaching, he exalts himself and scoffs at others.
Thus indeed his good morality has already been abandoned, immorality has been established -
and this wrong view, wrong thought, wrong speech, opposition to the noble ones, convincing of what is not the Good Teaching, self-exaltation, and scoffing at others.
Thus these many evil unwholesome mental states come to be with wrong view as condition.
"Therein, householders, an intelligent person considers thus: 'If there is no other world, then this venerable person, upon the body's collapse, will make himself safe; if there is another world, then this venerable person, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Granted, let there be no other world, let the words of those venerable ascetics and brahmins be true; and yet this venerable person is blameworthy by the wise in this very life - an immoral person, holding wrong views, a proponent of nihilism.' If there is indeed another world, then for this venerable person there is a losing throw in both respects - in that he is blameworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.
96.
"Therein, householders, those ascetics and brahmins who hold such a doctrine and view as this:
'There is what is given, etc.
who proclaim this world and the other world, having realised them by direct knowledge themselves' - for them this is to be expected:
This bodily misconduct, verbal misconduct, mental misconduct -
having avoided these three unwholesome mental states, this bodily good conduct, good verbal conduct, good mental conduct -
they will proceed having accepted these three wholesome mental states.
What is the reason for this?
Because those venerable ascetics and brahmins see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.
But while the other world exists, he has the view 'there is another world';
that is his right view.
But while the other world exists, he thinks 'there is another world';
that is his right thought.
But while the other world exists, he speaks the speech 'there is another world';
that is his right speech.
But while the other world exists, he says 'there is another world';
he does not set himself in opposition to those Worthy Ones who know the other world.
But while the other world exists, he convinces another 'there is another world';
that is his convincing of the Good Teaching.
And by that convincing of the Good Teaching, he does not exalt himself nor scoff at others.
Thus indeed his immorality has already been abandoned, good morality has been established -
and this right view, right thought, right speech, non-opposition to the noble ones, convincing of the Good Teaching, non-self-exaltation, and non-scoffing at others.
Thus these many wholesome mental states come to be with right view as condition.
"Therein, householders, an intelligent person considers thus: 'If there is another world, then this venerable person, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. Granted, let there be no other world, let the words of those venerable ascetics and brahmins be true; and yet this venerable person is praiseworthy by the wise in this very life - a virtuous person, holding right view, one who affirms that things exist.' If there is indeed another world, then for this venerable person there is a winning throw in both respects - in that he is praiseworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative.
97.
"Householders, there are some ascetics and brahmins who hold such a doctrine and view as this:
'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.'
Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins. They say thus:
'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.'
What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?"
"Yes, venerable sir."
98.
"Therein, householders, those ascetics and brahmins who hold such a doctrine and view as this:
'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, etc.
By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit' - for them this is to be expected:
This bodily good conduct, good verbal conduct, good mental conduct -
having avoided these three wholesome mental states, this bodily misconduct, verbal misconduct, mental misconduct -
they will proceed having accepted these three unwholesome mental states.
What is the reason for this?
Because those venerable ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.
But while action exists, he has the view 'there is no action';
that is his wrong view.
But while action exists, he thinks 'there is no action';
that is his wrong thought.
But while action exists, he speaks the speech 'there is no action';
that is his wrong speech.
But while action exists, he says 'there is no action'; he sets himself in opposition to those Worthy Ones who are proponents of the efficacy of action.
But while action exists, he convinces another 'there is no action';
that is his convincing of what is not the Good Teaching.
And by that convincing of what is not the Good Teaching, he exalts himself and scoffs at others.
Thus indeed his good morality has already been abandoned, immorality has been established -
and this wrong view, wrong thought, wrong speech, opposition to the noble ones, convincing of what is not the Good Teaching, self-exaltation, and scoffing at others.
Thus these many evil unwholesome mental states come to be with wrong view as condition.
"Therein, householders, an intelligent person considers thus: 'If there is no action, then this venerable person, upon the body's collapse, will make himself safe; if there is action, then this venerable person, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Granted, let there be no action, let the words of those venerable ascetics and brahmins be true; and yet this venerable person is blameworthy by the wise in this very life - an immoral person, holding wrong views, a proponent of the inefficacy of action.' If there is indeed action, then for this venerable person there is a losing throw in both respects - in that he is blameworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.
99.
"Therein, householders, those ascetics and brahmins who hold such a doctrine and view as this:
'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' - for them this is to be expected:
This bodily misconduct, verbal misconduct, mental misconduct -
having avoided these three unwholesome mental states, this bodily good conduct, good verbal conduct, good mental conduct -
they will proceed having accepted these three wholesome mental states.
What is the reason for this?
Because those venerable ascetics and brahmins see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.
But while action exists, he has the view 'there is action';
that is his right view.
But while action exists, he thinks 'there is action';
that is his right thought.
But while action exists, he speaks the speech 'there is action';
that is his right speech.
But while action exists, he says 'there is action';
he does not set himself in opposition to those Worthy Ones who are proponents of the efficacy of action.
But while action exists, he convinces another 'there is action';
that is his convincing of the Good Teaching.
And by that convincing of the Good Teaching, he does not exalt himself nor scoff at others.
Thus indeed his immorality has already been abandoned, good morality has been established -
and this right view, right thought, right speech, non-opposition to the noble ones, convincing of the Good Teaching, non-self-exaltation, and non-scoffing at others.
Thus these many wholesome mental states come to be with right view as condition.
"Therein, householders, an intelligent person considers thus: 'If there is action, then this venerable person, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. Granted, let there be no action, let the words of those venerable ascetics and brahmins be true; and yet this venerable person is praiseworthy by the wise in this very life - a virtuous person, holding right view, one who affirms the efficacy of action.' If there is indeed action, then for this venerable person there is a winning throw in both respects - in that he is praiseworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative.
100.
"Householders, there are some ascetics and brahmins who hold such a doctrine and view as this:
'There is no cause, there is no condition for the defilement of beings;
without cause, without condition, beings become defiled.
There is no cause, there is no condition for the purification of beings;
without cause, without condition, beings become purified.
There is no power, there is no energy, there is no manly strength, there is no manly effort;
all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth.'
Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins.
They say thus:
'There is a cause, there is a condition for the defilement of beings;
with cause, with condition, beings become defiled.
There is a cause, there is a condition for the purification of beings;
with cause, with condition, beings become purified.
There is power, there is energy, there is manly strength, there is manly effort;
not all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, experiencing pleasure and pain in the six classes of rebirth.'
What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?"
"Yes, venerable sir."
101.
"Therein, householders, those ascetics and brahmins who hold such a doctrine and view as this:
'There is no cause, there is no condition for the defilement of beings;
without cause, without condition, beings become defiled.
There is no cause, there is no condition for the purification of beings;
without cause, without condition, beings become purified.
There is no power, there is no energy, there is no manly strength, there is no manly effort;
all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth' - for them this is to be expected:
This bodily good conduct, good verbal conduct, good mental conduct -
having avoided these three wholesome mental states, this bodily misconduct, verbal misconduct, mental misconduct -
they will proceed having accepted these three unwholesome mental states.
What is the reason for this?
Because those venerable ascetics and brahmins do not see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.
But while a cause exists, he has the view 'there is no cause';
that is his wrong view.
But while a cause exists, he thinks 'there is no cause';
that is his wrong thought.
But while a cause exists, he speaks the speech 'there is no cause';
that is his wrong speech.
But while a cause exists, he says 'there is no cause';
he sets himself in opposition to those Worthy Ones who are proponents of causality.
But while a cause exists, he convinces another 'there is no cause';
that is his convincing of what is not the Good Teaching.
And by that convincing of what is not the Good Teaching, he exalts himself and scoffs at others.
Thus indeed his good morality has already been abandoned, immorality has been established -
and this wrong view, wrong thought, wrong speech, opposition to the noble ones, convincing of what is not the Good Teaching, self-exaltation, and scoffing at others.
Thus these many evil unwholesome mental states come to be with wrong view as condition.
"Therein, householders, an intelligent person considers thus: 'If there is no cause, then this venerable person, upon the body's collapse at death, will make himself safe; if there is a cause, then this venerable person, upon the body's collapse at death, will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. Granted, let there be no cause, let the words of those venerable ascetics and brahmins be true; and yet this venerable person is blameworthy by the wise in this very life - an immoral person, holding wrong views, a proponent of noncausality.' If there is indeed a cause, then for this venerable person there is a losing throw in both respects - in that he is blameworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell. He has wrongly accepted and undertaken this incontrovertible teaching in such a way that it extends only to one side and excludes the wholesome alternative.
102.
"Therein, householders, those ascetics and brahmins who hold such a doctrine and view as this:
'There is a cause, there is a condition for the defilement of beings;
with cause, with condition, beings become defiled.
There is a cause, there is a condition for the purification of beings;
with cause, with condition, beings become purified.
There is power, there is energy, there is manly strength, there is manly effort;
not all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, experiencing pleasure and pain in the six classes of rebirth' - for them this is to be expected:
This bodily misconduct, verbal misconduct, mental misconduct -
having avoided these three unwholesome mental states, this bodily good conduct, good verbal conduct, good mental conduct -
they will proceed having accepted these three wholesome mental states.
What is the reason for this?
Because those venerable ascetics and brahmins see the danger, degradation, and defilement of unwholesome mental states, and the benefit and cleansing aspect of renunciation in wholesome mental states.
But while a cause exists, he has the view 'there is a cause';
that is his right view.
But while a cause exists, he thinks 'there is a cause';
that is his right thought.
But while a cause exists, he speaks the speech 'there is a cause';
that is his right speech.
But while a cause exists, he says 'there is a cause'; he does not set himself in opposition to those Worthy Ones who are proponents of causality.
But while a cause exists, he convinces another 'there is a cause';
that is his convincing of the Good Teaching.
And by that convincing of the Good Teaching, he does not exalt himself nor scoff at others.
Thus indeed his immorality has already been abandoned, good morality has been established -
and this right view, right thought, right speech, non-opposition to the noble ones, convincing of the Good Teaching, non-self-exaltation, and non-scoffing at others.
Thus these many wholesome mental states come to be with right view as condition.
"Therein, householders, an intelligent person considers thus: 'If there is a cause, then this venerable person, upon the body's collapse at death, will be reborn in a fortunate realm, in a heavenly world. Granted, let there be no cause, let the words of those venerable ascetics and brahmins be true; and yet this venerable person is praiseworthy by the wise in this very life - a virtuous person, holding right view, one who affirms causality.' If there is a cause, then for this venerable person there is a winning throw in both respects - in that he is praiseworthy by the wise in this very life, and in that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world. He has rightly accepted and undertaken this incontrovertible teaching in such a way that it extends to both sides and excludes the unwholesome alternative.
103.
"Householders, there are some ascetics and brahmins who hold such a doctrine and view as this:
'There are absolutely no immaterial realms.'
Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins.
They say thus:
'There absolutely are immaterial realms.'
What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?"
"Yes, venerable sir."
"Therein, householders, an intelligent person considers thus:
'Those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There are absolutely no immaterial realms" - this has not been seen by me;
and those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There absolutely are immaterial realms" - this has not been known by me.
If, without knowing and seeing, I were to take one side and declare:
"Only this is the truth, anything else is vain" - that would not be proper for me.
Now, those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There are absolutely no immaterial realms" - if the words of those venerable ascetics and brahmins are true, this possibility exists:
my rebirth among the mind-made gods of the fine-material realms will be incontrovertibly certain.
But those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There absolutely are immaterial realms" - if the words of those venerable ascetics and brahmins are true, this possibility exists:
my rebirth among the perception-made gods of the immaterial realms will be incontrovertibly certain.
Now, on account of material form, there are seen to occur: the taking up of rods, the taking up of weapons, disputes, strife, contention, recrimination, divisive speech, and lying.
But this absolutely does not exist in the immaterial realms.'
After reflecting thus, he practises simply for disenchantment with material forms, for dispassion toward them, and for their cessation.
104.
"Householders, there are some ascetics and brahmins who hold such a doctrine and view as this:
'There is absolutely no cessation of existence.'
Now, householders, some ascetics and brahmins speak in direct contradiction to those very ascetics and brahmins.
They say thus:
'There absolutely is cessation of existence.'
What do you think, householders, do not these ascetics and brahmins speak in direct contradiction to each other?"
"Yes, venerable sir."
"Therein, householders, an intelligent person considers thus:
'Those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There is absolutely no cessation of existence" - this has not been seen by me;
and those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There absolutely is cessation of existence" - this has not been known by me.
If, without knowing and seeing, I were to take one side and declare:
"Only this is the truth, anything else is vain" - that would not be proper for me.
Now, those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There is absolutely no cessation of existence" - if the words of those venerable ascetics and brahmins are true, this possibility exists:
my rebirth among the perception-made gods of the immaterial realms will be incontrovertibly certain.
But those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There absolutely is cessation of existence" - if the words of those venerable ascetics and brahmins are true, this possibility exists:
I will attain final nibbāna in this very life.
Now, those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There is absolutely no cessation of existence" - for them this view is close to lust, close to bondage, close to delighting, close to holding, and close to clinging.
But those venerable ascetics and brahmins who hold such a doctrine and view as this:
"There absolutely is cessation of existence" - for them this view is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, and close to non-clinging.'
After reflecting thus, he practises simply for disenchantment with states of existence, for dispassion toward them, and for their cessation.
105.
"Householders, there are these four persons existing and found in the world.
Which four?
Here, householders, a certain person is self-mortifying, devoted to the pursuit of self-mortification.
Here, householders, a certain person is other-mortifying, devoted to the pursuit of mortifying others.
Here, householders, a certain person is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others.
Here, householders, a certain person is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others;
he, being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine.
106.
"And what, householders, is the person who is self-mortifying, devoted to the pursuit of self-mortification?
Here, householders, a certain person is a naked ascetic, of loose habits, licking his hands... etc.
thus he dwells devoted to the practice of mortifying and tormenting the body in manifold ways.
This is called, householders, the person who is self-mortifying, devoted to the pursuit of self-mortification.
"And what, householders, is the person who is other-mortifying, devoted to the pursuit of mortifying others? Here, householders, a certain person is a sheep-butcher, a pig-butcher... etc. or whatever others there are engaged in cruel activities. This is called, householders, the person who is other-mortifying, devoted to the pursuit of mortifying others.
"And what, householders, is the person who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others? Here, householders, a certain person is either a head-anointed king of the ruling caste... etc. they too, threatened by punishment, threatened by fear, with tearful faces, weeping, make the preparations. This is called, householders, the person who is both self-mortifying, devoted to the pursuit of self-mortification, and other-mortifying, devoted to the pursuit of mortifying others.
"And what, householders, is the person who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others; who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine? Here, householders, a Truth-finder arises in the world, a Worthy One, a Perfectly Enlightened One... etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration... etc. the third meditative absorption... he enters and dwells in the fourth meditative absorption.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate... etc. he understands beings according to their actions. When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'... etc. He understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.' This is called, householders, the person who is neither self-mortifying nor devoted to the pursuit of self-mortification, nor other-mortifying nor devoted to the pursuit of mortifying others; who being neither self-mortifying nor other-mortifying, in this very life dwells without hunger, quenched, become cool, experiencing happiness, with a self become divine."
When this was said, the brahmin householders of Sālā said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with good eyesight might see forms; so too, the Teaching has been made clear by Master Gotama in many ways. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life."
The Discourse on the Incontrovertible Teaching is concluded as tenth.