Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 76 Middle Discourses 76

Sandakasutta With Sandaka

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. On one occasion the Blessed One was living at Kosambī in Ghosita’s Park.At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṁ paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi. Now on that occasion Sandaka the Wanderer was staying in the Pilakkha-tree Cave together with a large assembly of about five hundred wanderers.Now at that time the wanderer Sandaka was residing at the cave of the wavy leaf fig tree together with a large assembly of around five hundred wanderers.

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: Then when it was evening, the venerable Ānanda rose from meditation and addressed the bhikkhus thus:Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the mendicants:

“āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. “Come, friends, let us go to the Rain Pool to see the cave.”“Come, reverends, let’s go to the Devakata Pool to see the cave.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. “Yes, friend,” those bhikkhus replied to the venerable Ānanda.“Yes, reverend,” they replied.

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena devakatasobbho tenupasaṅkami. Then the venerable Ānanda went to the Rain Pool together with a number of bhikkhus.Then Ānanda together with several mendicants went to the Devakata Pool.

Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—Now on that occasion Sandaka the Wanderer was sitting together with a large assembly of wanderers who were shouting and making a great uproar and noise, talking many kinds of pointless talk,[^1] such as:Now at that time, Sandaka and the large assembly of wanderers were sitting together making an uproar, a colossal racket. They engaged in all kinds of low talk, such as

rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. talk of kings, talk of robbers, talk of ministers, talk of armies, talk of dangers, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of scents, talk of relatives, talk of vehicles, talk of villages, talk of towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of wells, talk of the departed, various idle tales, speculation about the world, speculation about the sea, talk of whether things are or are not, and so on.talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

Addasā kho sandako paribbājako āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Sandaka the Wanderer saw the venerable Ānanda coming in the distance.Sandaka saw Ānanda coming off in the distance,

Disvāna sakaṁ parisaṁ saṇṭhāpesi: Seeing him, he quieted his own assembly:and hushed his own assembly,

“appasaddā bhonto hontu, mā bhonto saddamakattha; “Be quiet, sirs, do not make a noise;“Be quiet, good fellows, don’t make a sound.

ayaṁ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. here comes the ascetic Ānanda, a disciple of the ascetic Gotama.The ascetic Ānanda, a disciple of the ascetic Gotama, is coming.

Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro samaṇo ānando. Of those disciples of the ascetic Gotama who are staying at Kosambī, this ascetic Ānanda is one.He is included among the disciples of the ascetic Gotama, who is residing near Kosambī.

Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; Those venerable ones like quiet, are trained in quiet, and speak in praise of quiet;Such venerables like the quiet, are educated to be quiet, and praise the quiet.

appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. perhaps, finding our assembly quiet, he will think it fit to approach.”Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Atha kho te paribbājakā tuṇhī ahesuṁ. Then those wanderers fell silent.Then those wanderers fell silent.

Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Then the venerable Ānanda went up to Sandaka the Wanderer.Then Venerable Ānanda went up to the wanderer Sandaka,

Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca: Sandaka the Wanderer said to the venerable Ānanda:who said to him,

“etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa. “Let Master Ānanda come; welcome to Master Ānanda.“Come, worthy Ānanda! Welcome, worthy Ānanda!

Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. It is long, Master Ānanda, since you made an occasion to come here.It’s been a long time since you took the opportunity to come here.

Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Let Master Ānanda be seated; this seat is ready.”Please sit down, here, a seat is ready.”

Nisīdi kho āyasmā ānando paññatte āsane. The venerable Ānanda sat down on the seat made ready.Ānanda sat down on the seat spread out,

Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. And Sandaka the Wanderer took a certain low seat and sat down at one side.while Sandaka took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etadavoca: The venerable Ānanda then said to Sandaka the Wanderer, as he sat at one side:Ānanda said to Sandaka,

“kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “What talk are you gathered here for now, Sandaka? And what was your discussion that was left unfinished?”“Sandaka, what were you sitting talking about just now? What conversation was left unfinished?”

“Tiṭṭhatesā, bho ānanda, kathā yāya mayaṁ etarahi kathāya sannisinnā. “Let that be, Master Ānanda, this talk for which we are now gathered here.“Worthy Ānanda, leave aside what we were sitting talking about just now.

Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. It will not be hard for Master Ānanda to hear about it later too.It won’t be hard for you to hear about that later.

Sādhu vata bhavantaṁyeva ānandaṁ paṭibhātu sake ācariyake dhammīkathā”ti. It would be good if a talk on the Dhamma in his own teacher’s tradition should occur to Master Ānanda himself.”It’d be great if Mister Ānanda himself would give a Dhamma talk explaining his own denomination.”

“Tena hi, sandaka, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, Sandaka, listen and attend closely to what I shall say.”“Well then, Sandaka, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. “Yes, sir,” Sandaka the Wanderer replied to the venerable Ānanda.“Yes, worthy sir,” replied Sandaka.

Āyasmā ānando etadavoca: The venerable Ānanda said this:Venerable Ānanda said this:

“cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti. “Sandaka, these four kinds of life that are not the life divine have been declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, and these four kinds of life divine without consolation have also been declared, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.”“Sandaka, these things have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: four ways that negate the spiritual life, and four kinds of unreliable spiritual life. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the system of the skillful teaching.”

“Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti? “But, Master Ānanda, what are those four kinds of life that are not the life divine, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma?”“But worthy Ānanda, what are the four ways that negate the spiritual life, and the four kinds of unreliable spiritual life?”

“Idha, sandaka, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: “Here, Sandaka, a certain teacher has this doctrine and this view:“Sandaka, take a certain teacher who has this doctrine and view:

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. ‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are no ascetics or brahmins in the world who have themselves realized by direct knowledge and declared this world and the other world, who have travelled the right path and practised rightly.[^2]‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.

Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti. This person is made up of the four great elements, and when he dies, the earth in him returns and goes back to the body of earth, the water returns and goes back to the body of water, the fire returns and goes back to the body of fire, the air returns and goes back to the body of air, and the faculties pass over into space.This person is made up of the four principal states. When they die, the earth in their body progresses and proceeds to the substance of earth. The water in their body progresses and proceeds to the substance of water. The fire in their body progresses and proceeds to the substance of fire. The air in their body progresses and proceeds to the substance of air. The faculties are transferred to space.

Āsandipañcamā purisā mataṁ ādāya gacchanti, Four men, with the bier as the fifth, carry the corpse away;Four men with a bier carry away the corpse.

yāvāḷāhanā padāni paññāyanti. eulogies are spoken only as far as the charnel ground;Their footprints show the way to the cremation ground.

Kāpotakāni aṭṭhīni bhavanti. the bones turn dove-coloured;The bones become bleached.

Bhassantā āhutiyo; offerings end in ashes;Offerings dedicated to the gods end in ashes.

dattupaññattaṁ yadidaṁ dānaṁ. giving is a doctrine fabricated by fools.Giving is a doctrine of morons.

Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti. The talk of those who assert there is something is empty, false chatter.When anyone affirms a positive teaching it’s just hollow, false nonsense.

Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti. Both fools and the wise, at the breaking up of the body, are annihilated, perish, and do not exist after death.’Both the foolish and the astute are annihilated and destroyed when their body breaks up, and they don’t exist after death.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: “About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—‘This good teacher has this doctrine and this view—‘This teacher has such a doctrine and view.

natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti. there is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are no ascetics or brahmins in the world who have themselves realized by direct knowledge and declared this world and the other world, who have travelled the right path and practised rightly.

Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Four men, with the bier as the fifth, carry the corpse away; eulogies are spoken only as far as the charnel ground.

Kāpotakāni aṭṭhīni bhavanti. The bones turn dove-coloured;

Bhassantā āhutiyo; offerings end in ashes;

dattupaññattaṁ yadidaṁ dānaṁ. giving is a doctrine fabricated by fools.

Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti. The talk of those who assert there is something is empty, false chatter.

Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. If this good teacher’s word is true, then, without having done anything, I have done what had to be done here; without having lived the life, I have lived it here.If what that teacher says is true, both I who have not accomplished this and one who has accomplished it

Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṁ maraṇā’ti. Both of us are equal here, having attained the ascetic life, in that I do not say: ‘Both of us, at the breaking up of the body, will be annihilated, will perish, and will not exist after death.’have attained exactly the same level. Yet I’m not one who says that both of us are annihilated and destroyed when our body breaks up, and we don’t exist after death.

Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. But this good teacher’s going naked, shaving his head, his squatting posture as a practice, and the plucking out of his hair and beard, are all superfluous—for I, living at home crowded with children, enjoying Kāsi sandalwood, wearing garlands, scents, and unguents, accepting gold and silver, shall have exactly the same destination in the life to come as this good teacher.But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher.

Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? So what do I know, what do I see, that I should live the life divine under this teacher?What do I know or see that I should lead the spiritual life under this teacher?

‘So abrahmacariyavāso ayan’ti—‘This is not a life divine’—This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the first kind of life that is not the life divine, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the first way that negates the spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: “Again, Sandaka, here a certain teacher has this doctrine and this view:Furthermore, take a certain teacher who has this doctrine and view:

‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ. ‘For one who acts or causes others to act, for one who mutilates or causes others to mutilate, for one who tortures or causes others to torture, for one who inflicts sorrow or causes others to inflict sorrow, for one who oppresses or causes others to oppress, for one who intimidates or causes others to intimidate, for one who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, waylays highways, commits adultery, speaks falsehood—no evil is done by the doer.‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Even if with a razor-edged wheel one were to make all the living beings on this earth into a single heap of flesh, a single mass of flesh, there would be no evil resulting from that, no coming of evil.If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Even if one were to go along the south bank of the Ganges killing and causing others to kill, mutilating and causing others to mutilate, torturing and causing others to torture, there would be no evil resulting from that, no coming of evil.If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.

Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Even if one were to go along the north bank of the Ganges giving and causing others to give, offering sacrifice and causing others to offer sacrifice, there would be no merit resulting from that, no coming of merit.If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. By giving, by self-control, by restraint, by speaking truth, there is no merit, no coming of merit.’In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—‘This good teacher has this doctrine and this view—‘This teacher has such a doctrine and view.

karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. for one who acts or causes others to act, for one who mutilates or causes others to mutilate, for one who tortures or causes others to torture, for one who inflicts sorrow or causes others to inflict sorrow, for one who oppresses or causes others to oppress, for one who intimidates or causes others to intimidate, for one who kills living beings, takes what is not given, breaks into houses, plunders wealth, commits burglary, waylays highways, commits adultery, speaks falsehood—no evil is done by the doer. Even if with a razor-edged wheel one were to make all the living beings on this earth into a single heap of flesh, a single mass of flesh, there would be no evil resulting from that, no coming of evil.

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. By giving, by self-control, by restraint, by speaking truth, there is no merit, no coming of merit.’

Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti. Both of us are equal here, having attained the ascetic life, in that I do not say: ‘No evil is done by either of us in acting.’have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done.

‘So abrahmacariyavāso ayan’ti ‘This is not a life divine’—This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the second kind of life that is not the life divine, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the second way that negates the spiritual life.

‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; ‘There is no cause, no condition, for the defilement of beings;‘There is no cause or reason for the corruption of sentient beings.

ahetū appaccayā sattā saṅkilissanti; beings are defiled without cause or condition;Sentient beings are corrupted without cause or reason.

natthi hetu, natthi paccayo sattānaṁ visuddhiyā; there is no cause, no condition, for the purification of beings;There’s no cause or reason for the purification of sentient beings.

ahetū appaccayā sattā visujjhanti; beings are purified without cause or condition;Sentient beings are purified without cause or reason.

natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; there is no power, no energy, no manly strength, no manly effort;There is no power, no energy, no human strength or vigor.

sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. all beings, all living things, all creatures, all souls are without power, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes.’All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—‘This good teacher has this doctrine and this view—‘This teacher has such a doctrine and view.

natthi hetu, natthi paccayo sattānaṁ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti. there is no cause, no condition, for the defilement of beings; beings are defiled without cause or condition.

Natthi hetu natthi paccayo sattānaṁ visuddhiyā, ahetū appaccayā sattā visujjhanti. There is no cause, no condition, for the purification of beings; beings are purified without cause or condition.

Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti. There is no power, no energy, no manly strength, no manly effort; all beings, all living things, all creatures, all souls are without power, without strength, without energy; shaped by destiny, circumstance, and nature, they experience pleasure and pain in the six classes.’

Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Both of us are equal here, having attained the ascetic life, in that I do not say: ‘Both of us will be purified without cause or condition.’have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason.

‘So abrahmacariyavāso ayan’ti—‘This is not a life divine’—This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the third kind of life that is not the life divine, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the third way that negates the spiritual life.

‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, ‘There are these seven bodies that are not made, not made of anything made, not created, not caused to be created, barren, standing firm like a mountain-peak, standing firm like a pillar;‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.

te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. they do not move, do not change, do not obstruct one another, and are not able to cause one another pleasure or pain or both.They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.

Katame satta? What seven?What seven?

Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as the seventh—The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.

ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. these seven bodies are not made, not made of anything made, not created, not caused to be created, barren, standing firm like a mountain-peak, standing firm like a pillar.These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.

Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They do not move, do not change, do not obstruct one another, and are not able to cause one another pleasure or pain or both.They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other.

Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Herein there is no slayer nor one who causes slaying, no hearer nor one who causes hearing, no cognizer nor one who causes cognizing.And here there is no one who kills or who makes others kill; no one who learns or who educates others; no one who understands or who helps others understand.

Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti. Even one who cuts off another’s head with a sharp sword does not deprive anyone of life;If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.

Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati. the sword simply passes through the gap between the seven bodies.The sword simply passes through the gap between the seven substances.

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. There are, moreover, fourteen hundred thousand principal wombs, and six thousand more, and six hundred more; five hundred kinds of action, and five kinds of action, and three kinds of action; a kind of action and a half-kind of action; sixty-two paths; sixty-two sub-aeons; six classes; eight stages of man; four thousand nine hundred kinds of livelihood; four thousand nine hundred kinds of wanderers; four thousand nine hundred abodes of nāgas; two thousand faculties; three thousand hells; thirty-six elements of dust; seven percipient wombs; seven non-percipient wombs; seven wombless wombs; seven kinds of gods; seven kinds of humans; seven kinds of demons; seven lakes; seven knots; seven precipices; seven hundred precipices; seven dreams; seven hundred dreams; and eighty-four hundred thousand great aeons through which, running on and wandering on, fools and the wise alike will make an end of suffering.[^9]There are 1.4 million main wombs, and 6,000, and 600; 500 deeds, and five, and three; deeds and half-deeds; 62 paths of practice, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life; 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 dragon abodes; 2,000 lordships, 3,000 hells, and 36 realms of dusky sky; seven percipient embryos, seven non-percipient embryos, seven knotless embryos, seven gods, seven mental heavens, seven goblins, seven streams, seven castoff incarnations and 700 castoff incarnations, seven downfalls and 700 downfalls, seven dreams and 700 dreams, and 8.4 million great eons—through all of which the foolish and the astute transmigrate before making an end of suffering.

Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti. Herein there is no such thing as: “By this virtue, or this observance, or this austerity, or this life divine, I shall ripen unripened action, or, by repeatedly experiencing it, exhaust ripened action.”And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual practice I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.

Hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Pleasure and pain are meted out as by a measure, and the round of rebirths has a fixed limit; there is no decrease or increase, no rising or falling.Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.

Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; Just as a ball of thread, when thrown, unwinds itself as it runs;It’s like how, when you toss a ball of string, it rolls away unraveling.

evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. so too, running on and wandering on, fools and the wise alike will make an end of suffering.’In the same way, after transmigrating the foolish and the astute will make an end of suffering.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—‘This good teacher has this doctrine and this view—‘This teacher has such a doctrine and view.

sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. there are these seven bodies that are not made, not made of anything made, not created, not caused to be created, barren, standing firm like a mountain-peak, standing firm like a pillar.

Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. They do not move, do not change, do not obstruct one another.

Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They are not able to cause one another pleasure or pain or both.

Katame satta? What seven?

Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul as the seventh—

Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. They do not move, do not change, do not obstruct one another.

Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. They are not able to cause one another pleasure or pain or both.

Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti. Even one who cuts off another’s head with a sharp sword does not deprive anyone of life;

Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati. the sword simply passes through the gap between the seven bodies.

Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti, hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Herein there is no such thing as: “By this virtue, or this observance, or this austerity, or this life divine, I shall ripen unripened action, or, by repeatedly experiencing it, exhaust ripened action.” Pleasure and pain are meted out as by a measure, and the round of rebirths has a fixed limit; there is no decrease or increase, no rising or falling.

Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; Just as a ball of thread, when thrown, unwinds itself as it runs;

evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. so too, running on and wandering on, fools and the wise alike will make an end of suffering.’

Sace pana imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. If this good teacher’s word is true, then, without having done anything, I have done what had to be done here; without having lived the life, I have lived it here.If what that teacher says is true, both I who have not accomplished this and one who has accomplished it

Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti. Both of us are equal here, having attained the ascetic life, in that I do not say: ‘Both of us, running on and wandering on, will make an end of suffering.’have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering.

‘So abrahmacariyavāso ayan’ti—‘This is not a life divine’—This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the fourth kind of life that is not the life divine, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the fourth way that negates the spiritual life.

Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti. These, Sandaka, are the four kinds of life that are not the life divine, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.”These are the four ways that negate the spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the system of the skillful teaching.”

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. “It is wonderful, Master Ānanda, it is marvellous, Master Ānanda,“It’s incredible, worthy Ānanda, it’s amazing,

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalanti. how these four kinds of life that are actually not the life divine have been declared as ‘not the life divine’ by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.how these four ways that negate the spiritual life have been explained by the Buddha.

Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti? But, Master Ānanda, what are those four kinds of life divine without consolation, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma?”But worthy Ānanda, what are the four kinds of unreliable spiritual life?”

“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: “Here, Sandaka, a certain teacher claims to be omniscient and all-seeing, professing complete knowledge and vision thus:“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus:

‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. ‘Whether I am walking or standing, asleep or awake, knowledge and vision are continuously and unceasingly present to me.’‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’

So suññampi agāraṁ pavisati, piṇḍampi na labhati, kukkuropi ḍaṁsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. He enters an empty house, gets no almsfood, is bitten by a dog, meets a fierce elephant, meets a fierce horse, meets a fierce ox, asks the name and clan of a woman or a man, asks the name of a village or town and the way to it.[^4]They enter an empty house; they get no almsfood; a dog bites them; they encounter a wild elephant, a wild horse, and a wild cow; they ask the name and clan of a woman or man; they ask the name and path to a village or town.

So ‘kimidan’ti puṭṭho samāno ‘suññaṁ me agāraṁ pavisitabbaṁ ahosi’, tena pāvisiṁ; ‘piṇḍampi aladdhabbaṁ ahosi’, tena nālatthaṁ; ‘kukkurena ḍaṁsitabbaṁ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṁ ahosi’, tena samāgamiṁ; ‘caṇḍena assena samāgantabbaṁ ahosi’, tena samāgamiṁ; ‘caṇḍena goṇena samāgantabbaṁ ahosi’, tena samāgamiṁ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṁ ahosi’, tena pucchiṁ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi’, tena pucchinti. When asked: ‘Why is that?’[^3] he says: ‘I had to enter an empty house, that is why I entered it; I was not to get almsfood, that is why I did not get it; I had to be bitten by a dog, that is why I was bitten; I had to meet a fierce elephant, that is why I met it; I had to meet a fierce horse, that is why I met it; I had to meet a fierce ox, that is why I met it; I had to ask the name and clan of a woman or a man, that is why I asked; I had to ask the name of a village or town and the way to it, that is why I asked.’When asked, ‘Why is this?’ they answer: ‘I had to enter an empty house, that’s why I entered it. I had to get no almsfood, that’s why I got none. I had to get bitten by a dog, that’s why I was bitten. I had to encounter a wild elephant, a wild horse, and a wild cow, that’s why I encountered them. I had to ask the name and clan of a woman or man, that’s why I asked. I had to ask the name and path to a village or town, that’s why I asked.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi, tena pucchin’ti. ‘This good teacher claims to be omniscient and all-seeing, professing complete knowledge and vision … “I had to ask the name of a village or town and the way to it, that is why I asked.”’‘This teacher makes such a claim, but they answer in such a way.

So ‘anassāsikaṁ idaṁ brahmacariyan’ti—‘This life divine is without consolation’—This spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the first kind of life divine without consolation, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the first kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. “Again, Sandaka, here a certain teacher relies on oral tradition, holding oral tradition as truth.[^5]Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.

So anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. He teaches a Dhamma by oral tradition, by legend handed down from generation to generation, by what has come down in the scriptures.They teach by oral transmission, by the lineage of testament, by canonical authority.

Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. But for a teacher who relies on oral tradition, holding oral tradition as truth, some things are well remembered and some are badly remembered, and some are so and some are otherwise.[^6]But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. ‘This good teacher relies on oral tradition, holding oral tradition as truth, and teaches a Dhamma by oral tradition, by legend handed down from generation to generation, by what has come down in the scriptures.‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority.

Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. But for a teacher who relies on oral tradition, holding oral tradition as truth, some things are well remembered and some are badly remembered, and some are so and some are otherwise.’But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.

So ‘anassāsikaṁ idaṁ brahmacariyan’ti—‘This life divine is without consolation’—This spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the second kind of life divine without consolation, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the second kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā takkī hoti vīmaṁsī. “Again, Sandaka, here a certain teacher is a rationalist, an investigator.Furthermore, take another teacher who relies on logic and inquiry.

So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti. He teaches a Dhamma hammered out by reasoning, following a line of investigation as it occurs to him.They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.

Takkissa kho pana, sandaka, satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. But for a teacher who is a rationalist, an investigator, some things are well reasoned and some are badly reasoned, and some are so and some are otherwise.But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā takkī vīmaṁsī. ‘This good teacher is a rationalist, an investigator.‘This teacher relies on logic and inquiry.

Takkissa kho pana satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. But for a teacher who is a rationalist, an investigator, some things are well reasoned and some are badly reasoned, and some are so and some are otherwise.’But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.

So ‘anassāsikaṁ idaṁ brahmacariyan’ti—‘This life divine is without consolation’—This spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the third kind of life divine without consolation, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the third kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā mando hoti momūho. “Again, Sandaka, here a certain teacher is dull and confused.Furthermore, take another teacher who is dull and stupid.

So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: Being dull and confused, when questioned on this or that point, he resorts to verbal evasion, to eel-wriggling:Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. ‘I don’t say it is so; I don’t say it is thus; I don’t say it is otherwise; I don’t say it is not so; nor do I say it is not not so.’‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati: About this, Sandaka, a wise man considers thus:A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā mando momūho. ‘This good teacher is dull and confused.‘This teacher is dull and stupid.

So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ—Being dull and confused, when questioned on this or that point, he resorts to verbal evasion, to eel-wriggling—Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops:

evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. “I don’t say it is so; I don’t say it is thus; I don’t say it is otherwise; I don’t say it is not so; nor do I say it is not not so.”’“I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.”

So ‘anassāsikaṁ idaṁ brahmacariyan’ti—‘This life divine is without consolation’—This spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati. knowing this, he becomes disenchanted with that life divine and departs from it.Realizing this, they leave disappointed.

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. This, Sandaka, is the fourth kind of life divine without consolation, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.This is the fourth kind of unreliable spiritual life.

Imāni kho tāni, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti. These, Sandaka, are the four kinds of life divine without consolation, declared by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.”These are the four kinds of unreliable spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t complete the system of the skillful teaching.”

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. “It is wonderful, Master Ānanda, it is marvellous, Master Ānanda,“It’s incredible, worthy Ānanda, it’s amazing,

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ. how these four kinds of life divine that are actually without consolation have been declared as ‘without consolation’ by that Blessed One who knows and sees, the Arahant, the Fully Enlightened One, wherein a wise man would certainly not live the life divine, or, if he did live it, he would not succeed in the true method, the wholesome Dhamma.how these four kinds of unreliable spiritual life have been explained by the Buddha.

So pana, bho ānanda, satthā kiṁ vādī kiṁ akkhāyī yattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti. But, Master Ānanda, what does that Teacher assert, what does he declare, wherein a wise man would certainly live the life divine, and, living it, would succeed in the true method, the wholesome Dhamma?”But, worthy Ānanda, what would a teacher say and explain so that a sensible person would, to the best of their ability, practice such a spiritual path, and once practicing it, they would complete the system of the skillful teaching?”

“Idha, sandaka, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe… “Here, Sandaka, a Tathāgata arises in the world, an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed …“Sandaka, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. …

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe … having abandoned these five hindrances, defilements of mind that weaken wisdom,He gives up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by initial application and sustained application, with joy and pleasure born of seclusion.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. When a wise man attains such a sublime distinction under any teacher, he would certainly live the life divine under him, and, living it, he would succeed in the true method, the wholesome Dhamma.A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

Puna caparaṁ, sandaka, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Again, Sandaka, with the stilling of initial and sustained application, a bhikkhu enters upon and abides in the second jhāna …Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant … enters and remains in the second absorption …

Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati. Again, Sandaka, with the fading away of joy as well, a bhikkhu dwells in equanimity … and enters upon and abides in the third jhāna …third absorption …

Puna caparaṁ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Again, Sandaka, with the abandoning of pleasure … a bhikkhu enters upon and abides in the fourth jhāna …fourth absorption.

Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. When a wise man attains such a sublime distinction under any teacher, he would certainly live the life divine under him, and, living it, he would succeed in the true method, the wholesome Dhamma.A sensible person would, to the best of their ability, lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of recollection of past lives.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects his manifold past lives, that is, one birth, two births … thus with their aspects and particulars he recollects his manifold past lives.They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of the passing away and reappearance of beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate … he understands how beings pass on according to their actions.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings pass on according to their deeds.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of the exhaustion of the taints.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’;They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. he understands as it actually is: ‘These are the taints’; he understands as it actually is: ‘This is the origin of the taints’; he understands as it actually is: ‘This is the cessation of the taints’; he understands as it actually is: ‘This is the way leading to the cessation of the taints.’They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing thus, his mind is liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it is liberated, there comes the knowledge: ‘It is liberated.’When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti. When a wise man attains such a sublime distinction under any teacher, he would certainly live the life divine under him, and, living it, he would succeed in the true method, the wholesome Dhamma.”A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.”

“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? “But, Master Ānanda, would a bhikkhu who is an Arahant with the taints exhausted, who has lived the life, done what was to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge—would he indulge in sensual pleasures?”“But worthy Ānanda, when a mendicant is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?”

“Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṁ. “Sandaka, a bhikkhu who is an Arahant with the taints exhausted, who has lived the life, done what was to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge, is incapable of transgressing in five instances.“Sandaka, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects.

Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevetuṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe agāriyabhūto. A bhikkhu whose taints are exhausted is incapable of deliberately depriving a living being of life; he is incapable of taking what is not given in the manner of theft; he is incapable of engaging in sexual intercourse; he is incapable of speaking a deliberate lie; he is incapable of storing up goods for the enjoyment of sensual pleasures, as he formerly did as a householder.A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson.

Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti. A bhikkhu who is an Arahant with the taints exhausted, who has lived the life, done what was to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge, is incapable of transgressing in these five instances.”A mendicant who is perfected can’t transgress in these five respects.”

“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ: “But, Master Ānanda, for a bhikkhu who is an Arahant with the taints exhausted, who has lived the life, done what was to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge, is the knowledge and vision continuously and unceasingly present to him, whether he is walking or standing, asleep or awake, that:“But worthy Ānanda, when a mendicant is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?”

‘khīṇā me āsavā’”ti? ‘my taints are exhausted’?”

“Tena hi, sandaka, upamaṁ te karissāmi; “Well then, Sandaka, I shall give you a simile;“Well then, Sandaka, I shall give you a simile.

upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. for by means of a simile some wise men here understand the meaning of what is said.For by means of a simile some sensible people understand the meaning of what is said.

Seyyathāpi, sandaka, purisassa hatthapādā chinnā; Suppose, Sandaka, a man’s hands and feet were cut off;[^10]Suppose there was a person whose hands and feet had been amputated.

tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ jānāti: would he, whether walking or standing, asleep or awake, continuously and unceasingly know:Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking?

‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti: ‘my hands and feet are cut off,’ or would he know it only when he reviews the fact:Or would they be aware of it only when they checked it?”

‘chinnā me hatthapādā’”ti? ‘my hands and feet are cut off’?”

“Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti: “That man, Master Ānanda, does not continuously and unceasingly know:“They wouldn’t be aware of it constantly,

‘chinnā me hatthapādā’ti. ‘my hands and feet are cut off.’

Api ca kho pana naṁ paccavekkhamāno jānāti: Rather, he knows it when he reviews the fact:only when they checked it.”

‘chinnā me hatthapādā’”ti. ‘my hands and feet are cut off.’”

“Evameva kho, sandaka, yo so bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ na paccupaṭṭhitaṁ: “So too, Sandaka, for a bhikkhu who is an Arahant with the taints exhausted, who has lived the life, done what was to be done, laid down the burden, reached his own goal, destroyed the fetters of being, and is completely liberated through final knowledge, the knowledge and vision is not continuously and unceasingly present to him, whether he is walking or standing, asleep or awake, that:“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking.

‘khīṇā me āsavā’ti; ‘my taints are exhausted’;

api ca kho pana naṁ paccavekkhamāno jānāti: rather, he knows it when he reviews the fact:Rather, they are aware of it only when they checked it.”

‘khīṇā me āsavā’”ti. ‘my taints are exhausted.’”

“Kīvabahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātāro”ti? “But, Master Ānanda, how many guides[^7] are there in this Dhamma and Discipline?”“But Reverend Ānanda, in this teaching and training, how many are emancipated?”

“Na kho, sandaka, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṁ dhammavinaye niyyātāro”ti. “There are not just one hundred, Sandaka, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more than that, who are guides in this Dhamma and Discipline.”“There are not just one hundred who are emancipated, Sandaka, or two or three or four or five hundred, but many more than that in this teaching and training.”

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. “It is wonderful, Master Ānanda, it is marvellous, Master Ānanda.“It’s incredible, worthy Ānanda, it’s amazing!

Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. There will be no extolling of one’s own doctrine, no disparaging of others’ doctrines, but the teaching of the Dhamma will be within its proper scope, and yet so many guides are seen.Namely, that there’s no glorifying one’s own teaching and putting down the teaching of others. The Dhamma is taught in its own field, and so many emancipated are recognized.

Ime panājīvakā puttamatāya puttā attānañceva ukkaṁsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṁ—But these Ājīvaka ascetics, mothers’ dead sons,[^8] both extol themselves and disparage others, and yet they proclaim only three guides, namely:But these Ājīvakas, sons of she whose sons are dead, glorify themselves and put others down. And they only recognize three who have been emancipated:

nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti. Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.”Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.”

Atha kho sandako paribbājako sakaṁ parisaṁ āmantesi: Then Sandaka the Wanderer addressed his own assembly:Then the wanderer Sandaka addressed his own assembly,

“carantu bhonto samaṇe gotame brahmacariyavāso. “Sirs, go and live the life divine under the ascetic Gotama.“Go, good fellows. The spiritual life is lived under the ascetic Gotama.

Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccajitun”ti. It is not easy now for us to give up gain, honour, and fame.”It’s not easy for me to forsake possessions, honor, or popularity now.”

Iti hidaṁ sandako paribbājako sakaṁ parisaṁ uyyojesi bhagavati brahmacariyeti. So Sandaka the Wanderer sent his own assembly to live the life divine under the Blessed One.And that’s how the wanderer Sandaka sent his own assembly to lead the spiritual life under the Buddha.

Sandakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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