Majjhima Nikāya 76

Translators: sujato

Middle Discourses 76

Sandakasutta

With Sandaka

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.
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 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 in the late afternoon, Venerable Ānanda came out of retreat and addressed the mendicants:

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

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.
“Yes, reverend,” they replied.

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena devakatasobbho tenupasaṅkami.
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 at that time, Sandaka and the large assembly of wanderers were sitting together making an uproar, a dreadful 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 about kings, bandits, and 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; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

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

Disvāna sakaṁ parisaṁ saṇṭhāpesi:
and hushed his own assembly,

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

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

Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro samaṇo ānando.
He is included among the disciples of the ascetic Gotama, who is residing near Kosambī.

Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino;
Such venerables like the quiet, are educated to be quiet, and praise the quiet.

appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
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.

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

Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca:
who said to him,

“etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa.
“Come, Mister Ānanda! Welcome, Mister Ānanda!

Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.

Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.
Please, sir, sit down, this seat is ready.”

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

Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
while Sandaka took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etadavoca:
Ānanda said to Sandaka,

“kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Sandaka, what were you sitting talking about just now? What conversation was left unfinished?”

“Tiṭṭhatesā, bho ānanda, kathā yāya mayaṁ etarahi kathāya sannisinnā.
“Mister Ānanda, leave aside what we were sitting talking about just now.

Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya.
It won’t be hard for you to hear about that later.

Sādhu vata bhavantaṁyeva ānandaṁ paṭibhātu sake ācariyake dhammīkathā”ti.
It’d be great if Mister Ānanda himself would give a Dhamma talk explaining his own tradition.”

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

“Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi.
“Yes, sir,” replied Sandaka.

Āyasmā ānando etadavoca:
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 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 Mister 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:
“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’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 primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.

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

yāvāḷāhanā padāni paññāyanti.
Their footprints show the way to the cemetery.

Kāpotakāni aṭṭhīni bhavanti.
The bones become bleached.

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

dattupaññattaṁ yadidaṁ dānaṁ.
Giving is a doctrine for morons.

Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.
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 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:
A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—
‘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.

Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti.

Kāpotakāni aṭṭhīni bhavanti.

Bhassantā āhutiyo;

dattupaññattaṁ yadidaṁ dānaṁ.

Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.

Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.

Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
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.
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 it’s superfluous for this teacher to go naked, shaven, 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, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.

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

‘So abrahmacariyavāso ayan’ti—
This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 is the first way that negates the spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:
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.
‘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.
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.
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.
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.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:
A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—
‘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.

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.

Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti.
have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done.

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

‘So abrahmacariyavāso ayan’ti
This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 is the second way that negates the spiritual life.

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

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

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

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

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

natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;
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 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:
A sensible person reflects on this matter in this way:

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

natthi hetu, natthi paccayo sattānaṁ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti.

Natthi hetu natthi paccayo sattānaṁ visuddhiyā, ahetū appaccayā sattā visujjhanti.

Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.

Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti.
have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason.

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

‘So abrahmacariyavāso ayan’ti—
This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 is the third way that negates the spiritual life.

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

‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā,
‘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 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?

Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—
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 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 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.
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.
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 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 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through 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.
And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life 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 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;
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.
In the same way, after transmigrating the foolish and the astute will make an end of suffering.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:
A sensible person reflects on this matter in this way:

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

sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.

Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

Katame satta?

Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—

ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.

Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.

Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti.

Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati.

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.

Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;

evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.

Sace pana imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
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.
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.

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

‘So abrahmacariyavāso ayan’ti—
This negates the spiritual life.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 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 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’s incredible, Mister 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 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 Mister Ānanda, what are the four kinds of unreliable spiritual life?”

“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:
“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.
‘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.
They enter an empty house; they gets no almsfood; a dog bites them; they encounters 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 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:
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 teacher makes such a claim, but they answer in such a way.

So ‘anassāsikaṁ idaṁ brahmacariyan’ti—
This spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 is the first kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā anussaviko hoti anussavasacco.
Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.

So anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti.
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 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:
A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti.
‘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 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 spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 is the second kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā takkī hoti vīmaṁsī.
Furthermore, take another teacher who relies on logic and inquiry.

So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti.
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 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:
A sensible person reflects on this matter in this way:

‘ayaṁ kho bhavaṁ satthā takkī vīmaṁsī.
‘This teacher relies on logic and inquiry.

So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti.
They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.

Takkissa kho pana satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’.
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 spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 is the third kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā mando hoti momūho.
Furthermore, take another teacher who is dull and stupid.

So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:
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’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:
A sensible person reflects on this matter in this way:

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

So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ—
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’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 spiritual life is unreliable.’

iti viditvā tasmā brahmacariyā nibbijja pakkamati.
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 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 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’s incredible, Mister 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 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, Mister 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…
“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 who wish to train, teacher of gods and humans, awakened, blessed. …

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
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.
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.
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.

Puna caparaṁ, sandaka, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant … enters and remains in the second absorption …

Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.

Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati.
third absorption …

Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.

Puna caparaṁ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
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.
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 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 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 are reborn according to their deeds.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
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;
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.
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 like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti.
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.”

“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?
“But Mister 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 own true goal, utterly ended the fetters of rebirth, 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 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 own true goal, utterly ended the fetters of rebirth, 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 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 lay person.

Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.
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 Mister 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?

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

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

Seyyathāpi, sandaka, purisassa hatthapādā chinnā;
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 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:
Or would they be aware of it only when they checked it?”

‘chinnā me hatthapādā’”ti?

“Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti:
“They wouldn’t be aware of it constantly,

‘chinnā me hatthapādā’ti.

Api ca kho pana naṁ paccavekkhamāno jānāti:
only when they checked it.”

‘chinnā me hatthapādā’”ti.

“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:
“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;

api ca kho pana naṁ paccavekkhamāno jānāti:
Rather, they are aware of it only when they checked it.”

‘khīṇā me āsavā’”ti.

“Kīvabahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātāro”ti?
“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 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’s incredible, Mister Ānanda, it’s amazing!

Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti.
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 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 the bamboo-staffed ascetic Gosāla.”

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

“carantu bhonto samaṇe gotame brahmacariyavāso.
“Go, good sirs. The spiritual life is lived under the ascetic Gotama.

Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccajitun”ti.
It’s not easy for me to give up possessions, honor, or popularity now.”

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

Sandakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.