[26] "But at what point, venerable sir, does the mortification in disgust of sin (tapojigucchā) come to have reached the peak and reached the pith? It would be good, venerable sir, if the Blessed One would cause me to reach the very peak, the very pith, of the mortification in disgust of sin."
"Here, Nigrodha, a mortifier (tapassī) is restrained by the fourfold restraint (cātuyāmasaṃvara). And how, Nigrodha, is a mortifier restrained by the fourfold restraint? Here, Nigrodha, a mortifier does not destroy life, does not cause life to be destroyed, and does not approve of another's destroying life; he does not take what is not given, does not cause what is not given to be taken, and does not approve of another's taking what is not given; he does not speak falsely, does not cause false speech to be spoken, and does not approve of another's speaking falsely; he does not aspire to enjoyment (bhāvita), does not cause others so to aspire, and does not approve of another's so aspiring. Thus, Nigrodha, a mortifier is restrained by the fourfold restraint.
When, Nigrodha, a mortifier is restrained by the fourfold restraint, this is his by virtue of his being a mortifier: he presses forward and does not turn back to what is low. He resorts to a secluded lodging: a forest, the root of a tree, a mountain, a glen, a mountain cave, a charnel ground, a forest thicket, the open air, a heap of leaves. After the meal, having returned from the alms round, he sits down cross-legged, holding his body erect, having established mindfulness before him. Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind (citta) of covetousness. Having abandoned the corruption of ill will, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he purifies his mind of the corruption of ill will. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind of dullness and drowsiness. Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly stilled; he purifies his mind of restlessness and remorse. Having abandoned doubt, he dwells having crossed beyond doubt, without perplexity concerning wholesome states; he purifies his mind of doubt.
Having abandoned these five hindrances (nīvaraṇa), corruptions of the mind that weaken wisdom, he dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness—abundant, exalted, immeasurable, without enmity, without ill will. With a mind imbued with compassion … With a mind imbued with altruistic joy … He dwells pervading one direction with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; thus above, below, across, everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity—abundant, exalted, immeasurable, without enmity, without ill will.
What do you think, Nigrodha? If this is so, is the mortification in disgust of sin purified or unpurified?"
"Certainly, venerable sir, this being so, the mortification in disgust of sin is purified, not unpurified; and it has reached the peak and reached the pith."
"Not at this point, Nigrodha, has the mortification in disgust of sin reached the peak or reached the pith; rather, it has reached only the bark."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.