[381] "What do you think, Udāyi? On an occasion when one, having abandoned the killing of living beings, abstains from the killing of living beings, is the self (attā) exclusively happy at that time, or does it experience both pleasure and pain?"
"It experiences both pleasure and pain, venerable sir."
"What do you think, Udāyi? On an occasion when one, having abandoned the taking of what is not given, abstains from the taking of what is not given, is the self exclusively happy at that time, or does it experience both pleasure and pain?"
"It experiences both pleasure and pain, venerable sir."
"What do you think, Udāyi? On an occasion when one, having abandoned misconduct in sensual pleasures, abstains from misconduct in sensual pleasures, is the self exclusively happy at that time, or does it experience both pleasure and pain?"
"It experiences both pleasure and pain, venerable sir."
"What do you think, Udāyi? On an occasion when one, having abandoned false speech, abstains from false speech, is the self exclusively happy at that time, or does it experience both pleasure and pain?"
"It experiences both pleasure and pain, venerable sir."
"What do you think, Udāyi? On an occasion when one proceeds having undertaken some practice of austerity (tapoguṇa), is the self exclusively happy at that time, or does it experience both pleasure and pain?"
"It experiences both pleasure and pain, venerable sir."
"What do you think, Udāyi? Does the realization of an exclusively happy world come about by relying on a practice mingled with pleasure and pain?"
"The Blessed One has cut off the discussion! The Sublime One has cut off the discussion!"
"But why, Udāyi, do you speak thus: 'The Blessed One has cut off the discussion! The Sublime One has cut off the discussion!'?"
"Venerable sir, in our own teachers' doctrine it is held thus: 'There is an exclusively happy world; there is a grounded practice (ākāravatī paṭipadā) for the realization of an exclusively happy world.' But we, venerable sir, when questioned, cross-examined, and pressed by the Blessed One concerning our own teachers' doctrine, have turned out to be empty, hollow, and mistaken. But, venerable sir, is there an exclusively happy world? Is there a grounded practice for the realization of an exclusively happy world?"
"There is, Udāyi, an exclusively happy world; there is a grounded practice for the realization of an exclusively happy world."
"But, venerable sir, what is that grounded practice for the realization of an exclusively happy world?"
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.