[672] That noble disciple, headman, who is thus devoid of covetousness, devoid of ill will (byāpāda), unconfused, clearly comprehending (sampajāno), ever mindful, dwells pervading one quarter with a mind (citta) imbued with equanimity (upekkhā); likewise the second quarter; likewise the third quarter; likewise the fourth quarter. Thus above, below, across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity — abundant, exalted, measureless, without enmity, without ill will.
He reflects thus: "This teacher who holds such a doctrine and such a view says: 'For one who acts and one who makes others act, for one who mutilates and one who makes others mutilate, for one who tortures and one who makes others torture, for one who inflicts sorrow and one who makes others inflict sorrow, for one who oppresses and one who makes others oppress, for one who intimidates and one who makes others intimidate; for one who destroys life, takes what is not given, breaks into houses, plunders wealth, commits burglary, waylays travellers on the road, goes to another's wife, speaks falsehood — no evil is done by the doer. Even if with a razor-rimmed wheel one were to reduce the living beings of this earth to one mass of flesh, one heap of flesh, there would be no evil on that account, no coming of evil. Even if one were to go along the south bank of the Gaṅgā killing and slaughtering, mutilating and making others mutilate, torturing and making others torture, there would be no evil on that account, no coming of evil. Even if one were to go along the north bank of the Gaṅgā giving gifts and making others give, offering sacrifices and making others offer, there would be no merit on that account, no coming of merit. By giving, by self-taming, by restraint, by speaking truth, there is no merit, no coming of merit.'
If the word of that honoured teacher is true, then for me it is a safe wager — since I do not harm anyone, whether frail or firm. In both respects I hold the winning throw: in that I am restrained in body, restrained in speech, restrained in mind; and in that, with the breaking up of the body, after death, I shall be reborn in a good destination, in a heavenly world."
Gladness arises in him. When he is gladdened, rapture (pīti) arises. For one whose mind is filled with rapture, the body becomes tranquil. One tranquil in body feels happiness. The mind of one who is happy becomes concentrated. This, headman, is concentration of Dhamma (dhammasamādhi). If therein you should obtain concentration of mind (cittasamādhi), in this way you might abandon that state of doubt.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.