So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Kosambī, in Ghosita’s Monastery. ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

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. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṁ paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi.

Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the mendicants: Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: “Come, reverends, let’s go to the Devakata Pool to see the cave.” “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti.

“Yes, reverend,” they replied. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Then Ānanda together with several mendicants went to the Devakata Pool. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena devakatasobbho tenupasaṅkami.

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 Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—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; 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. 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.

Sandaka saw Ānanda coming off in the distance, Addasā kho sandako paribbājako āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. and hushed his own assembly, Disvāna sakaṁ parisaṁ saṇṭhāpesi: “Be quiet, good fellows, don’t make a sound. “appasaddā bhonto hontu, mā bhonto saddamakattha; The ascetic Ānanda, a disciple of the ascetic Gotama, is coming. ayaṁ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. He is included among the disciples of the ascetic Gotama, who is residing near Kosambī. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro samaṇo ānando. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Then those wanderers fell silent. Atha kho te paribbājakā tuṇhī ahesuṁ.

Then Venerable Ānanda went up to the wanderer Sandaka, Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. who said to him, Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca: “Come, worthy Ānanda! Welcome, worthy Ānanda! “etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa. It’s been a long time since you took the opportunity to come here. Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Please sit down, here, a seat is ready.” Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Ānanda sat down on the seat spread out, Nisīdi kho āyasmā ānando paññatte āsane. while Sandaka took a low seat and sat to one side. Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ānanda said to Sandaka, Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etadavoca: “Sandaka, what were you sitting talking about just now? What conversation was left unfinished?” “kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

“Worthy Ānanda, leave aside what we were sitting talking about just now. “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṁ etarahi kathāya sannisinnā. It won’t be hard for you to hear about that later. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. It’d be great if the worthy Ānanda himself would give a Dhamma talk explaining his own tradition.” Sādhu vata bhavantaṁyeva ānandaṁ paṭibhātu sake ācariyake dhammīkathā”ti.

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

“Yes, worthy sir,” replied Sandaka. “Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. Venerable Ānanda said this: Āyasmā ānando etadavoca:

“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.” “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.

“But worthy Ānanda, what are the four ways that negate the spiritual life, and the four kinds of unreliable spiritual life?” “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?

“Sandaka, take a certain teacher who has this doctrine and view: “Idha, sandaka, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi: ‘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. ‘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. 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. 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. Four men with a bier carry away the corpse. Āsandipañcamā purisā mataṁ ādāya gacchanti, Their footprints show the way to the cremation ground. yāvāḷāhanā padāni paññāyanti. The bones become bleached. Kāpotakāni aṭṭhīni bhavanti. Offerings dedicated to the gods end in ashes. Bhassantā āhutiyo; Giving is a doctrine of morons. dattupaññattaṁ yadidaṁ dānaṁ. When anyone affirms a positive teaching it’s just hollow, false nonsense. Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and they don’t exist after death.’ Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher has such a doctrine and view. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—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. 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. 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. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. 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. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṁ maraṇā’ti. 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. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? This negates the spiritual life.’ ‘So abrahmacariyavāso ayan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the first way that negates the spiritual life. 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.

Furthermore, take a certain teacher who has this doctrine and view: Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: ‘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. ‘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. 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. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, 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. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa 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. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’ Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher has such a doctrine and view. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—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. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti. 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. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? This negates the spiritual life.’ ‘So abrahmacariyavāso ayan’ti Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the second way that negates the spiritual life. 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.

Furthermore, take a certain teacher who has this doctrine and view: Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: ‘There is no cause or reason for the corruption of sentient beings. ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya; Sentient beings are corrupted without cause or reason. ahetū appaccayā sattā saṅkilissanti; There’s no cause or reason for the purification of sentient beings. natthi hetu, natthi paccayo sattānaṁ visuddhiyā; Sentient beings are purified without cause or reason. ahetū appaccayā sattā visujjhanti; There is no power, no energy, no human strength or vigor. natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo; 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.’ sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher has such a doctrine and view. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—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. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. 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. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? This negates the spiritual life.’ ‘So abrahmacariyavāso ayan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the third way that negates the spiritual life. 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.

Furthermore, take a certain teacher who has this doctrine and view: Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi: ‘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. ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, 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. te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. What seven? Katame satta? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. 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. Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya 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. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti. The sword simply passes through the gap between the seven substances. Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati. 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. 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. 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. Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. Hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. It’s like how, when you toss a ball of string, it rolls away unraveling. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; In the same way, after transmigrating the foolish and the astute will make an end of suffering.’ evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher has such a doctrine and view. ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—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. 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. 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. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Sace pana imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ. 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. Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti. 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. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ. What do I know or see that I should lead the spiritual life under this teacher? Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi? This negates the spiritual life.’ ‘So abrahmacariyavāso ayan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the fourth way that negates the spiritual life. 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.

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.” 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.

“It’s incredible, worthy Ānanda, it’s amazing, “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. how these four ways that negate the spiritual life have been explained by the Buddha. 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. But worthy Ānanda, what are the four kinds of unreliable spiritual life?” 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?

“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus: “Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. 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 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. 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.’ 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.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher makes such a claim, but they answer in such a way. ‘ayaṁ kho bhavaṁ satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti …pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi, tena pucchin’ti. This spiritual life is unreliable.’ So ‘anassāsikaṁ idaṁ brahmacariyan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the first kind of unreliable spiritual life. 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.

Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth. Puna caparaṁ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. They teach by oral transmission, by the lineage of testament, by canonical authority. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. 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. Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority. ‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti. 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. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. This spiritual life is unreliable.’ So ‘anassāsikaṁ idaṁ brahmacariyan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the second kind of unreliable spiritual life. 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.

Furthermore, take another teacher who relies on logic and inquiry. Puna caparaṁ, sandaka, idhekacco satthā takkī hoti vīmaṁsī. They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti. But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise. Takkissa kho pana, sandaka, satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher relies on logic and inquiry. ‘ayaṁ kho bhavaṁ satthā takkī vīmaṁsī. They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti. But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise. Takkissa kho pana satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. This spiritual life is unreliable.’ So ‘anassāsikaṁ idaṁ brahmacariyan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the third kind of unreliable spiritual life. 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.

Furthermore, take another teacher who is dull and stupid. Puna caparaṁ, sandaka, idhekacco satthā mando hoti momūho. Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: ‘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.’ ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

A sensible person reflects on this matter in this way: Tatra, sandaka, viññū puriso iti paṭisañcikkhati: ‘This teacher is dull and stupid. ‘ayaṁ kho bhavaṁ satthā mando momūho. Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ—“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.” evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. This spiritual life is unreliable.’ So ‘anassāsikaṁ idaṁ brahmacariyan’ti—Realizing this, they leave disappointed. iti viditvā tasmā brahmacariyā nibbijja pakkamati.

This is the fourth kind of unreliable spiritual life. 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.

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.” 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.

“It’s incredible, worthy Ānanda, it’s amazing, “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. how these four kinds of unreliable spiritual life have been explained by the Buddha. 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. 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?” So pana, bho ānanda, satthā kiṁ vādī kiṁ akkhāyī yattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti.

“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. … “Idha, sandaka, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe… He gives up these five hindrances, corruptions of the heart that weaken wisdom. so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe 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. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.

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 vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. third absorption … Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ. fourth absorption. Puna caparaṁ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. 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. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.

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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. 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 anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 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. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.

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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 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 dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti. 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. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.

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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. 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’. 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: ‘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’. ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When they’re freed, they know they’re freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

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.’ ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. 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.” Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti.

“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 pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?

“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. “Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṁ. 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. 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 who is perfected can’t transgress in these five respects.” Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.

“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?” “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: ‘khīṇā me āsavā’”ti?

“Well then, Sandaka, I shall give you a simile. “Tena hi, sandaka, upamaṁ te karissāmi; For by means of a simile some sensible people understand the meaning of what is said. upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Suppose there was a person whose hands and feet had been amputated. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking? tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ jānāti: Or would they be aware of it only when they checked it?” ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti: ‘chinnā me hatthapādā’”ti?

“They wouldn’t be aware of it constantly, “Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti: ‘chinnā me hatthapādā’ti. only when they checked it.” Api ca kho pana naṁ paccavekkhamāno jānāti: ‘chinnā me hatthapādā’”ti.

“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. “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: ‘khīṇā me āsavā’ti; Rather, they are aware of it only when they checked it.” api ca kho pana naṁ paccavekkhamāno jānāti: ‘khīṇā me āsavā’”ti.

“But Reverend Ānanda, in this teaching and training, how many are emancipated?” “Kīvabahukā pana, bho ānanda, 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.” “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.

“It’s incredible, worthy Ānanda, it’s amazing! “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. 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. Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. 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: Ime panājīvakā puttamatāya puttā attānañceva ukkaṁsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṁ—Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.” nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti.

Then the wanderer Sandaka addressed his own assembly, Atha kho sandako paribbājako sakaṁ parisaṁ āmantesi: “Go, good fellows. The spiritual life is lived under the ascetic Gotama. “carantu bhonto samaṇe gotame brahmacariyavāso. It’s not easy for me to forsake possessions, honor, or popularity now.” Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccajitun”ti. And that’s how the wanderer Sandaka sent his own assembly to lead the spiritual life under the Buddha. Iti hidaṁ sandako paribbājako sakaṁ parisaṁ uyyojesi bhagavati brahmacariyeti.