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devoted to tormenting others, this person also does not please my mind; but that person, good Udena, who neither torments himself, nor is devoted to self-torment, nor torments others, nor is devoted to tormenting others, he, not tormenting himself, not tormenting others, in this very life is cooled, extinguished, become cool, experiencing happiness, lives as one become Brahma. This very person pleases my mind.’’ ‘‘But why, brahmin, do these three persons not please your mind?’’ ‘‘That person, good Udena, who torments himself, devoted to self-torment, he torments and afflicts himself, who desires happiness and recoils from suffering; for this reason, this person does not please my mind. And that person, good Udena, who torments others, devoted to tormenting others, he torments and afflicts others, who desire happiness and recoil from suffering; for this reason, this person does not please my mind. And that person, good Udena, who torments himself, devoted to self-torment, and torments others, devoted to tormenting others, he torments and afflicts himself and others, who desire happiness and recoil from suffering; for this reason, this person does not please my mind. But that person, good Udena, who neither torments himself, nor is devoted to self-torment, nor torments others, nor is devoted to tormenting others, he, not tormenting himself, not tormenting others, in this very life is cooled, extinguished, become cool, experiencing happiness, as one become Brahma He does not live for himself, He neither torments himself nor others, who desire happiness, who recoil from suffering; "By this, this person pleases my mind." 414. "These are two assemblies, brahmin. Which two? Here, brahmin, one assembly, deeply attached to jewels and earrings, seeks sons and wives, seeks male and female slaves, seeks fields and land, seeks gold and silver. "But here, brahmin, another assembly, not deeply attached to jewels and earrings, having abandoned sons and wives, having abandoned male and female slaves, having abandoned fields and land, having abandoned gold and silver, gone forth from home to homelessness. This person, brahmin, is neither one who torments himself, nor devoted to self-torment, nor one who torments others, nor devoted to tormenting others. He, not tormenting himself, not tormenting others, in this very life, is cooled, extinguished, become cool, experiencing happiness, dwelling with a divine self. Here, brahmin, which person, in which assembly, do you mostly observe – that assembly which is deeply attached to jewels and earrings, seeks sons and wives, seeks male and female slaves, seeks fields and land, seeks gold and silver, or that assembly which is not deeply attached to jewels and earrings, having abandoned sons and wives, having abandoned male and female slaves, having abandoned fields and land, having abandoned gold and silver, gone forth from home to homelessness?" "That person, venerable Udena, who is neither one who torments himself, nor devoted to self-torment, nor one who torments others, nor devoted to tormenting others, he, not tormenting himself, not tormenting others, in this very life, is cooled, extinguished, become cool, experiencing happiness, dwelling with a divine self; I mostly observe this person in that assembly which is not deeply attached to jewels and earrings, having abandoned sons and wives, having abandoned male and female slaves, having abandoned fields and land, having abandoned gold and silver, gone forth from home to homelessness." ‘Just now, brahmin, you said: ‘We understand thus: Friend ascetic, there is no righteous wandering life. This is how it seems to me. And that is either from not seeing venerable ones, or from whatever the Dhamma is in this regard.’’ “Indeed, venerable Udena, that speech of mine was spoken with a reservation. ‘There is a righteous wandering life’ – this is how it seems to me. And may venerable Udena hold me thus. And as for the four individuals who were briefly mentioned by venerable Udena, not explained in detail, may venerable Udena kindly explain these four individuals in detail, out of compassion.” “Then, brahmin, listen, pay close attention, I will speak.” “Yes, venerable sir,” Ghoṭamukha the brahmin replied to Venerable Udena. Venerable Udena said this: 415. “And what kind of person, brahmin, is devoted to self-mortification and to the practice of self-torment? Here, brahmin, a certain person is naked, of loose conduct, licking his hands, not accepting ‘Come, sir,’ not accepting ‘Stay, sir,’ not accepting food brought to him, not accepting food prepared specially for him, not accepting an invitation. He does not accept from the mouth of a pot, he does not accept from the mouth of a bowl, not across a threshold, not across a stick, not across a pestle, not from two people eating, not from a pregnant woman, not from a nursing woman, not from a woman with a man between them, not from where food is collected, not from where a dog is standing, not from where flies are swarming. He does not eat fish, nor meat, nor drink liquor, nor strong drink, nor fermented rice gruel. He is a one-house-beggar, a one-mouthful-beggar; or a two-house-beggar, a two-mouthful-beggar… or a seven-house-beggar, a seven-mouthful-beggar. He sustains himself on one alms-giving, he sustains himself on two alms-givings… he sustains himself on seven alms-givings. He takes food once every day, he takes food once every two days… he takes food once every seven days. Thus he dwells devoted to the practice of eating food at regular intervals, even up to half a month. He is a vegetable-eater, a millet-eater…” He eats wild rice, or eats daddula, or eats haṭa, or eats bran, or eats rice gruel, or eats oil-cake, or eats grass, or eats cow-dung, or lives on roots and fruits of the forest, eating fallen fruits. He wears coarse hempen clothes, or clothes of mixed hemp and other fibers, or clothes from corpses, or rags from dust heaps, or bark garments, or antelope hide, or strips of antelope hide, or kusa-grass garments, or bark garments, or wood-shaving garments, or hair blankets, or horse-hair blankets, or owl's wing feathers; he is one who plucks out hair and beard, devoted to the practice of plucking out hair and beard; he is one who stands erect, rejecting a seat; he is one who squats, devoted to the practice of squatting; he is one who lies on a bed of thorns, making a bed of thorns; he dwells devoted to the practice of descending into water three times in the evening— thus he dwells devoted to various kinds of practices of tormenting and afflicting the body. This, O brahmin, is called a person who torments himself, devoted to the practice of self-torment. 416. "And what kind of person, O brahmin, is one who torments others, devoted to the practice of tormenting others? Here, O brahmin, a certain person is a sheep-butcher, or a pig-butcher, or a fowler, or a hunter, or a fisherman, or a thief, or an executioner, or a cow-slaughterer, or a jailer— or any others who are engaged in cruel occupations. This, O brahmin, is called a person who torments others, devoted to the practice of tormenting others. 417. "And what kind of person, O brahmin, is one who torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others? Here, O brahmin, a certain person is a king, a Khattiya anointed for kingship, or a wealthy brahmin. He, having built a new assembly hall to the east of the city, and having shaved off his hair and beard, and having put on a rough antelope hide, and having anointed his body with ghee and oil, and having scratched his back with a deer's horn He does not scratch his back as he enters a new council hall with his chief queen and the brahmin priest. There, on uncovered ground, smeared with green, he makes his bed. From one cow, with a calf of similar appearance: what milk is in one udder, with that the king lives; what milk is in the second udder, with that the chief queen lives; what milk is in the third udder, with that the brahmin priest lives; what milk is in the fourth udder, with that he offers to the fire; with the remainder, the calf lives. He says thus: 'So many bulls are to be slain for the sacrifice! So many young steers are to be slain for the sacrifice! So many young heifers are to be slain for the sacrifice! So many goats are to be slain for the sacrifice! So many rams are to be slain for the sacrifice! So many horses are to be slain for the sacrifice! So many trees are to be cut down for the sacrificial posts! So many kusa grasses are to be mown for the sacred grass!' And those who are his 'slaves' or 'servants' or 'workers', they too, threatened by clubs, threatened by fear, with tearful faces, weeping, perform the preparations. This, O brahmin, is called a person who torments himself and is devoted to the practice of self-torment, and torments others and is devoted to the practice of tormenting others. 418. "And what kind of person, O brahmin, neither torments himself nor is devoted to the practice of self-torment, nor torments others nor is devoted to the practice of tormenting others? Such a one, not tormenting self, not tormenting others, in this very life, is cooled, extinguished, become cool, experiencing happiness, dwelling with a Brahma-like self? Here, O brahmin, a Tathāgata arises in the world, an Arahant, perfectly enlightened, endowed with knowledge and conduct, the Fortunate One, knower of the worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One. He, this world with its deities, with its Māras, with its Brahmās, with its ascetics and brahmins, with its gods and humans, having directly known and realized it himself, proclaims it. He teaches the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with the... He proclaims the Dhamma with all its implications and details,