[673] "Headman, that noble disciple (ariyasāvaka) — thus rid of covetousness, rid of ill will, unconfused, clearly comprehending, ever mindful — dwells pervading one quarter with a mind imbued with equanimity (upekkhā); likewise the second; likewise the third; likewise the fourth. 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, immeasurable, without enmity, without ill will.
"He reflects thus: 'This teacher who holds such a doctrine and such a view: "For one who acts or makes others act, who mutilates or makes others mutilate, who tortures or makes others torture, who causes sorrow or makes others cause sorrow, who wearies or makes others weary, who makes tremble or makes others cause trembling; for one who destroys life, takes what is not given, breaks into houses, carries off plunder, commits burglary, waylays travellers on the road, goes to another's wife, speaks falsehood — evil is done by the one who does it. 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 is evil from that cause, there is a coming of evil. Even if one were to go along the south bank of the Ganges killing and making others kill, mutilating and making others mutilate, torturing and making others torture, there is evil from that cause, there is a coming of evil. And even if one were to go along the north bank of the Ganges giving and making others give, sacrificing and making others sacrifice, there is merit from that cause, there is a coming of merit. By giving, by taming, by restraint, by truthful speech, there is merit, there is a coming of merit." If the word of that honored teacher is true, then for me this is a safe position (apaṇṇakatāya): since I do not oppress anyone, frail or firm, in both respects I have made 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 arise in a good destination, in a heavenly world.'
"Gladness is born in him; in one who is gladdened, rapture (pīti) is born; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; for one who is happy, the mind (citta) becomes concentrated. This, headman, is concentration of Dhamma (dhammasamādhi). If therein you should gain concentration of mind (cittasamādhi), in this way you might abandon this state of doubt."
When this was said, Pāṭaliya the headman said to the Blessed One: "Magnificent, venerable sir! Magnificent, venerable sir! … who from this day forth has gone for refuge for as long as life lasts."
The Thirteenth.
The Gāmaṇi Saṃyutta is concluded.
Its summary (uddāna):
Caṇḍaputta,¹ the mercenary; the elephant,² the horse, and Bhūmaka;
Teaching, Saṅkha, the family, Maṇicūḷa; Gandhabhaka, Rāsiya, and Pāṭalī.³
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¹ Burmese and European editions: Caṇḍo Puṭo.
² Burmese edition: Hatthisso asibandhako; European edition: Hatthi hayo pacchābhūmako.
³ Burmese and European editions: Bhadra-Rāsiya-Pāṭalī.
The First Chapter of the Asaṅkhata Saṃyutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.