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Middle Discourses 76 मज्झिमनिकाय 76

Chapter: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152

Sandakasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166167168169170171172173174175176177178179180181182183184185186187188189190191192193194195196197198199200201202203204205206207208209210211212213214215216217218219220221222223224225226227228229230231232233234235236237238239240 · Hide pronunciation

1. 1

   मज्झिमmaj·jhi·ma निकायni·kā·ya 76

   Majjhima Nikāya 76

   Middle Discourses 76

2. 2

   सन्दकसुत्तsan·da·ka·sut·ta

   Sandakasutta

   With Sandaka

3. 3

   एवंe·vaṃ मेme सुतं—su·taṃ

   Evaṁ me sutaṁ—

   So I have heard.

4. 4

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसम्बियंko·sam·bi·yaṃ विहरतिvi·ha·ra·ti घोसितारामे।gho·si·tā·rā·me

   ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.

   At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

5. 5

   तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko पिलक्खगुहायंpi·lak·kha·gu·hā·yaṃ पटिवसतिpa·ṭi·va·sa·ti महतियाma·ha·ti·yā परिब्बाजकपरिसायpa·rib·bā·ja·ka·pa·ri·sā·ya सद्धिंsad·dhiṃ पञ्चमत्तेहिpañ·ca·mat·te·hi परिब्बाजकसतेहि।pa·rib·bā·ja·ka·sa·te·hi

   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.

6. 6

   अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do सायन्हसमयंsā·yan·ha·sa·ma·yaṃ पटिसल्लानाpa·ṭi·sal·lā·nā वुट्ठितोvuṭ·ṭhi·to भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

   Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi:

   Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the mendicants:

7. 7

   “आयामावुसो,ā·yā·mā·vu·so येनye·na देवकतसोब्भोde·va·ka·ta·sob·bho तेनुपसङ्कमिस्सामte·nu·pa·saṅ·ka·mis·sā·ma गुहादस्सनाया”ति।gu·hā·das·sa·nā·yā

   “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti.

   “Come, reverends, let’s go to the Devakata Pool to see the cave.”

8. 8

   “एवमावुसो”तिe·va·mā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to आनन्दस्सā·nan·das·sa पच्चस्सोसुं।pac·cas·so·suṃ

   “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.

   “Yes, reverend,” they replied.

9. 9

   अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do सम्बहुलेहिsam·ba·hu·le·hi भिक्खूहिbhik·khū·hi सद्धिंsad·dhiṃ येनye·na देवकतसोब्भोde·va·ka·ta·sob·bho तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi

   Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena devakatasobbho tenupasaṅkami.

   Then Ānanda together with several mendicants went to the Devakata Pool.

10. 10

    तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko महतियाma·ha·ti·yā परिब्बाजकपरिसायpa·rib·bā·ja·ka·pa·ri·sā·ya सद्धिंsad·dhiṃ निसिन्नोni·sin·no होतिho·ti उन्नादिनियाun·nā·di·ni·yā उच्चासद्दमहासद्दायuc·cā·sad·da·ma·hā·sad·dā·ya अनेकविहितंa·ne·ka·vi·hi·taṃ तिरच्छानकथंti·rac·chā·na·ka·thaṃ कथेन्तिया,ka·then·ti·yā सेय्यथिदं—sey·ya·thi·daṃ

    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 colossal racket. They engaged in all kinds of low talk, such as

11. 11

    राजकथंrā·ja·ka·thaṃ चोरकथंco·ra·ka·thaṃ महामत्तकथंma·hā·mat·ta·ka·thaṃ सेनाकथंse·nā·ka·thaṃ भयकथंbha·ya·ka·thaṃ युद्धकथंyud·dha·ka·thaṃ अन्नकथंan·na·ka·thaṃ पानकथंpā·na·ka·thaṃ वत्थकथंvat·tha·ka·thaṃ सयनकथंsa·ya·na·ka·thaṃ मालाकथंmā·lā·ka·thaṃ गन्धकथंgan·dha·ka·thaṃ ञातिकथंñā·ti·ka·thaṃ यानकथंyā·na·ka·thaṃ गामकथंgā·ma·ka·thaṃ निगमकथंni·ga·ma·ka·thaṃ नगरकथंna·ga·ra·ka·thaṃ जनपदकथंja·na·pa·da·ka·thaṃ इत्थिकथंit·thi·ka·thaṃ सूरकथंsū·ra·ka·thaṃ विसिखाकथंvi·si·khā·ka·thaṃ कुम्भट्ठानकथंkum·bhaṭ·ṭhā·na·ka·thaṃ पुब्बपेतकथंpub·ba·pe·ta·ka·thaṃ नानत्तकथंnā·nat·ta·ka·thaṃ लोकक्खायिकंlo·kak·khā·yi·kaṃ समुद्दक्खायिकंsa·mud·dak·khā·yi·kaṃ इतिभवाभवकथंi·ti·bha·vā·bha·va·ka·thaṃ इतिi·ti वा।vā

    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 chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

12. 12

    अद्दसाad·da·sā खोkho सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ दूरतोवdū·ra·to·va आगच्छन्तं।ā·gac·chan·taṃ

    Addasā kho sandako paribbājako āyasmantaṁ ānandaṁ dūratova āgacchantaṁ.

    Sandaka saw Ānanda coming off in the distance,

13. 13

    दिस्वानdis·vā·na सकंsa·kaṃ परिसंpa·ri·saṃ सण्ठापेसि:saṇ·ṭhā·pe·si

    Disvāna sakaṁ parisaṁ saṇṭhāpesi:

    and hushed his own assembly,

14. 14

    “अप्पसद्दाap·pa·sad·dā भोन्तोbhon·to होन्तु,hon·tu माmā भोन्तोbhon·to सद्दमकत्थ;sad·da·ma·kat·tha

    “appasaddā bhonto hontu, mā bhonto saddamakattha;

    “Be quiet, good fellows, don’t make a sound.

15. 15

    अयंa·yaṃ समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकोsā·va·ko आगच्छतिā·gac·cha·ti समणोsa·ma·ṇo आनन्दो।ā·nan·do

    ayaṁ samaṇassa gotamassa sāvako āgacchati samaṇo ānando.

    The ascetic Ānanda, a disciple of the ascetic Gotama, is coming.

16. 16

    यावताyā·va·tā खोkho पनpa·na समणस्सsa·ma·ṇas·sa गोतमस्सgo·ta·mas·sa सावकाsā·va·kā कोसम्बियंko·sam·bi·yaṃ पटिवसन्ति,pa·ṭi·va·san·ti अयंa·yaṃ तेसंte·saṃ अञ्ञतरोañ·ña·ta·ro समणोsa·ma·ṇo आनन्दो।ā·nan·do

    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.

17. 17

    अप्पसद्दकामाap·pa·sad·da·kā·mā खोkho पनpa·na तेte आयस्मन्तोā·yas·man·to अप्पसद्दविनीताap·pa·sad·da·vi·nī·tā अप्पसद्दस्सap·pa·sad·das·sa वण्णवादिनो;vaṇ·ṇa·vā·di·no

    Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino;

    Such venerables like the quiet, are educated to be quiet, and praise the quiet.

18. 18

    अप्पेवap·pe·va नामnā·ma अप्पसद्दंap·pa·sad·daṃ परिसंpa·ri·saṃ विदित्वाvi·dit·vā उपसङ्कमितब्बंu·pa·saṅ·ka·mi·tab·baṃ मञ्ञेय्या”ति।mañ·ñey·yā

    appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.

    Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

19. 19

    अथa·tha खोkho तेte परिब्बाजकाpa·rib·bā·ja·kā तुण्हीtuṇ·hī अहेसुं।a·he·suṃ

    Atha kho te paribbājakā tuṇhī ahesuṁ.

    Then those wanderers fell silent.

20. 20

    अथa·tha खोkho आयस्माā·yas·mā आनन्दोā·nan·do येनye·na सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko तेनुपसङ्कमि।te·nu·pa·saṅ·ka·mi

    Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami.

    Then Venerable Ānanda went up to the wanderer Sandaka,

21. 21

    अथa·tha खोkho सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ एतदवोच:e·ta·da·vo·ca

    Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca:

    who said to him,

22. 22

    “एतुe·tu खोkho भवंbha·vaṃ आनन्दो,ā·nan·do स्वागतंsvā·ga·taṃ भोतोbho·to आनन्दस्स।ā·nan·das·sa

    “etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa.

    “Come, worthy Ānanda! Welcome, worthy Ānanda!

23. 23

    चिरस्संci·ras·saṃ खोkho भवंbha·vaṃ आनन्दोā·nan·do इमंi·maṃ परियायमकासिpa·ri·yā·ya·ma·kā·si यदिदंya·di·daṃ इधागमनाय।i·dhā·ga·ma·nā·ya

    Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

    It’s been a long time since you took the opportunity to come here.

24. 24

    निसीदतुni·sī·da·tu भवंbha·vaṃ आनन्दो,ā·nan·do इदमासनंi·da·mā·sa·naṃ पञ्ञत्तन्”ति।pañ·ñat·tan

    Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.

    Please sit down, here, a seat is ready.”

25. 25

    निसीदिni·sī·di खोkho आयस्माā·yas·mā आनन्दोā·nan·do पञ्ञत्तेpañ·ñat·te आसने।ā·sa·ne

    Nisīdi kho āyasmā ānando paññatte āsane.

    Ānanda sat down on the seat spread out,

26. 26

    सन्दकोपिsan·da·ko·pi खोkho परिब्बाजकोpa·rib·bā·ja·ko अञ्ञतरंañ·ña·ta·raṃ नीचंnī·caṃ आसनंā·sa·naṃ गहेत्वाga·het·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di

    Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

    while Sandaka took a low seat and sat to one side.

27. 27

    एकमन्तंe·ka·man·taṃ निसिन्नंni·sin·naṃ खोkho सन्दकंsan·da·kaṃ परिब्बाजकंpa·rib·bā·ja·kaṃ आयस्माā·yas·mā आनन्दोā·nan·do एतदवोच:e·ta·da·vo·ca

    Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etadavoca:

    Ānanda said to Sandaka,

28. 28

    “कायkā·ya नुत्थ,nut·tha सन्दक,san·da·ka एतरहिe·ta·ra·hi कथायka·thā·ya सन्निसिन्ना,san·ni·sin·nā काkā चca पनpa·na वोvo अन्तराकथाan·ta·rā·ka·thā विप्पकता”ति?vip·pa·ka·tā

    “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?”

29. 29

    “तिट्ठतेसा,tiṭ·ṭha·te·sā भोbho आनन्द,ā·nan·da कथाka·thā यायyā·ya मयंma·yaṃ एतरहिe·ta·ra·hi कथायka·thā·ya सन्निसिन्ना।san·ni·sin·nā

    “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṁ etarahi kathāya sannisinnā.

    “Worthy Ānanda, leave aside what we were sitting talking about just now.

30. 30

    नेसाne·sā भोतोbho·to आनन्दस्सā·nan·das·sa कथाka·thā दुल्लभाdul·la·bhā भविस्सतिbha·vis·sa·ti पच्छापिpac·chā·pi सवनाय।sa·va·nā·ya

    Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya.

    It won’t be hard for you to hear about that later.

31. 31

    साधुsā·dhu वतva·ta भवन्तंयेवbha·van·taṃ·ye·va आनन्दंā·nan·daṃ पटिभातुpa·ṭi·bhā·tu सकेsa·ke आचरियकेā·ca·ri·ya·ke धम्मीकथा”ति।dham·mī·ka·thā

    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 denomination.”

32. 32

    “तेनte·na हि,hi सन्दक,san·da·ka सुणाहि,su·ṇā·hi साधुकंsā·dhu·kaṃ मनसिma·na·si करोहि,ka·ro·hi भासिस्सामी”ति।bhā·sis·sā·mī

    “Tena hi, sandaka, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

    “Well then, Sandaka, listen and apply your mind well, I will speak.”

33. 33

    “एवं,e·vaṃ भो”तिbho खोkho सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko आयस्मतोā·yas·ma·to आनन्दस्सā·nan·das·sa पच्चस्सोसि।pac·cas·so·si

    “Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi.

    “Yes, worthy sir,” replied Sandaka.

34. 34

    आयस्माā·yas·mā आनन्दोā·nan·do एतदवोच:e·ta·da·vo·ca

    Āyasmā ānando etadavoca:

    Venerable Ānanda said this:

35. 35

    “चत्तारोमे,cat·tā·ro·me सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na अब्रह्मचरियवासाab·rah·ma·ca·ri·ya·vā·sā अक्खाताak·khā·tā चत्तारिcat·tā·ri चca अनस्सासिकानिa·nas·sā·si·kā·ni ब्रह्मचरियानिbrah·ma·ca·ri·yā·ni अक्खातानि,ak·khā·tā·ni यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति।ku·sa·lan

    “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.”

36. 36

    “कतमेka·ta·me पनpa·na ते,te भोbho आनन्द,ā·nan·da तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चत्तारोcat·tā·ro अब्रह्मचरियवासाab·rah·ma·ca·ri·ya·vā·sā अक्खाता,ak·khā·tā यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति?ku·sa·lan

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

37. 37

    “इध,i·dha सन्दक,san·da·ka एकच्चोe·kac·co सत्थाsat·thā एवंवादीe·vaṃ·vā·dī होतिho·ti एवंदिट्ठि:e·vaṃ·diṭ·ṭhi

    “Idha, sandaka, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi:

    “Sandaka, take a certain teacher who has this doctrine and view:

38. 38

    ‘नत्थिnat·thi दिन्नं,din·naṃ नत्थिnat·thi यिट्ठं,yiṭ·ṭhaṃ नत्थिnat·thi हुतं,hu·taṃ नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको,vi·pā·ko नत्थिnat·thi अयंa·yaṃ लोको,lo·ko नत्थिnat·thi परोलोको,pa·ro·lo·ko नत्थिnat·thi माता,mā·tā नत्थिnat·thi पिता,pi·tā नत्थिnat·thi सत्ताsat·tā ओपपातिका,o·pa·pā·ti·kā नत्थिnat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्मापटिपन्नाsam·mā·pa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ति।pa·ve·den·ti

    ‘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.

39. 39

    चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko अयंa·yaṃ पुरिसोpu·ri·so यदाya·dā कालंkā·laṃ करोति,ka·ro·ti पथवीpa·tha·vī पथवीकायंpa·tha·vī·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti आपोā·po आपोकायंā·po·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti तेजोte·jo तेजोकायंte·jo·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti वायोvā·yo वायोकायंvā·yo·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti आकासंā·kā·saṃ इन्द्रियानिin·dri·yā·ni सङ्कमन्ति।saṅ·ka·man·ti

    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 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.

40. 40

    आसन्दिपञ्चमाā·san·di·pañ·ca·mā पुरिसाpu·ri·sā मतंma·taṃ आदायā·dā·ya गच्छन्ति,gac·chan·ti

    Āsandipañcamā purisā mataṁ ādāya gacchanti,

    Four men with a bier carry away the corpse.

41. 41

    यावाळाहनाyā·vā·ḷā·ha·nā पदानिpa·dā·ni पञ्ञायन्ति।pañ·ñā·yan·ti

    yāvāḷāhanā padāni paññāyanti.

    Their footprints show the way to the cremation ground.

42. 42

    कापोतकानिkā·po·ta·kā·ni अट्ठीनिaṭ·ṭhī·ni भवन्ति।bha·van·ti

    Kāpotakāni aṭṭhīni bhavanti.

    The bones become bleached.

43. 43

    भस्सन्ताbhas·san·tā आहुतियो;ā·hu·ti·yo

    Bhassantā āhutiyo;

    Offerings dedicated to the gods end in ashes.

44. 44

    दत्तुपञ्ञत्तंdat·tu·pañ·ñat·taṃ यदिदंya·di·daṃ दानं।dā·naṃ

    dattupaññattaṁ yadidaṁ dānaṁ.

    Giving is a doctrine of morons.

45. 45

    तेसंte·saṃ तुच्छाtuc·chā मुसाmu·sā विलापोvi·lā·po येye केचिke·ci अत्थिकवादंat·thi·ka·vā·daṃ वदन्ति।va·dan·ti

    Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.

    When anyone affirms a positive teaching it’s just hollow, false nonsense.

46. 46

    बालेbā·le चca पण्डितेpaṇ·ḍi·te चca कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जन्तिuc·chij·jan·ti विनस्सन्तिvi·nas·san·ti नna होन्तिhon·ti परंpa·raṃ मरणा’ति।ma·ra·ṇā

    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.’

47. 47

    तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

    Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

    A sensible person reflects on this matter in this way:

48. 48

    ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā एवंवादीe·vaṃ·vā·dī एवंदिट्ठि—e·vaṃ·diṭ·ṭhi

    ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—

    ‘This teacher has such a doctrine and view.

49. 49

    नत्थिnat·thi दिन्नं,din·naṃ नत्थिnat·thi यिट्ठं,yiṭ·ṭhaṃ नत्थिnat·thi हुतं,hu·taṃ नत्थिnat·thi सुकतदुक्कटानंsu·ka·ta·duk·ka·ṭā·naṃ कम्मानंkam·mā·naṃ फलंpha·laṃ विपाको,vi·pā·ko नत्थिnat·thi अयंa·yaṃ लोको,lo·ko नत्थिnat·thi परोलोको,pa·ro·lo·ko नत्थिnat·thi माता,mā·tā नत्थिnat·thi पिता,pi·tā नत्थिnat·thi सत्ताsat·tā ओपपातिका,o·pa·pā·ti·kā नत्थिnat·thi लोकेlo·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā सम्मग्गताsam·mag·ga·tā सम्मापटिपन्नाsam·mā·pa·ṭi·pan·nā येye इमञ्चi·mañ·ca लोकंlo·kaṃ परञ्चpa·rañ·ca लोकंlo·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā पवेदेन्ति।pa·ve·den·ti

    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.

    (Pāli only)

50. 50

    चातुमहाभूतिकोcā·tu·ma·hā·bhū·ti·ko अयंa·yaṃ पुरिसोpu·ri·so यदाya·dā कालंkā·laṃ करोति,ka·ro·ti पथवीpa·tha·vī पथवीकायंpa·tha·vī·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti आपोā·po आपोकायंā·po·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti तेजोte·jo तेजोकायंte·jo·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti वायोvā·yo वायोकायंvā·yo·kā·yaṃ अनुपेतिa·nu·pe·ti अनुपगच्छति,a·nu·pa·gac·cha·ti आकासंā·kā·saṃ इन्द्रियानिin·dri·yā·ni सङ्कमन्ति।saṅ·ka·man·ti

    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.

    (Pāli only)

51. 51

    आसन्दिपञ्चमाā·san·di·pañ·ca·mā पुरिसाpu·ri·sā मतंma·taṃ आदायā·dā·ya गच्छन्ति,gac·chan·ti यावाळाहनाyā·vā·ḷā·ha·nā पदानिpa·dā·ni पञ्ञायन्ति।pañ·ñā·yan·ti

    Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti.

    (Pāli only)

52. 52

    कापोतकानिkā·po·ta·kā·ni अट्ठीनिaṭ·ṭhī·ni भवन्ति।bha·van·ti

    Kāpotakāni aṭṭhīni bhavanti.

    (Pāli only)

53. 53

    भस्सन्ताbhas·san·tā आहुतियो;ā·hu·ti·yo

    Bhassantā āhutiyo;

    (Pāli only)

54. 54

    दत्तुपञ्ञत्तंdat·tu·pañ·ñat·taṃ यदिदंya·di·daṃ दानं।dā·naṃ

    dattupaññattaṁ yadidaṁ dānaṁ.

    (Pāli only)

55. 55

    तेसंte·saṃ तुच्छाtuc·chā मुसाmu·sā विलापोvi·lā·po येye केचिke·ci अत्थिकवादंat·thi·ka·vā·daṃ वदन्ति।va·dan·ti

    Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.

    (Pāli only)

56. 56

    बालेbā·le चca पण्डितेpaṇ·ḍi·te चca कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जन्तिuc·chij·jan·ti विनस्सन्तिvi·nas·san·ti नna होन्तिhon·ti परंpa·raṃ मरणा’ति।ma·ra·ṇā

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

    (Pāli only)

57. 57

    सचेsa·ce इमस्सi·mas·sa भोतोbho·to सत्थुनोsat·thu·no सच्चंsac·caṃ वचनं,va·ca·naṃ अकतेनa·ka·te·na मेme एत्थet·tha कतं,ka·taṃ अवुसितेनa·vu·si·te·na मेme एत्थet·tha वुसितं।vu·si·taṃ

    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

58. 58

    उभोपिu·bho·pi मयंma·yaṃ एत्थet·tha समसमाsa·ma·sa·mā सामञ्ञंsā·mañ·ñaṃ पत्ता,pat·tā योyo चाहंcā·haṃ नna वदामिva·dā·mi ‘उभोu·bho कायस्सkā·yas·sa भेदाbhe·dā उच्छिज्जिस्साम,uc·chij·jis·sā·ma विनस्सिस्साम,vi·nas·sis·sā·ma नna भविस्सामbha·vis·sā·ma परंpa·raṃ मरणा’ति।ma·ra·ṇā

    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.

59. 59

    अतिरेकंa·ti·re·kaṃ खोkho पनिमस्सpa·ni·mas·sa भोतोbho·to सत्थुनोsat·thu·no नग्गियंnag·gi·yaṃ मुण्डियंmuṇ·ḍi·yaṃ उक्कुटिकप्पधानंuk·ku·ṭi·kap·pa·dhā·naṃ केसमस्सुलोचनं,ke·sa·mas·su·lo·ca·naṃ योहंyo·haṃ पुत्तसम्बाधसयनंput·ta·sam·bā·dha·sa·ya·naṃ अज्झावसन्तोaj·jhā·va·san·to कासिकचन्दनंkā·si·ka·can·da·naṃ पच्चनुभोन्तोpac·ca·nu·bhon·to मालागन्धविलेपनंmā·lā·gan·dha·vi·le·pa·naṃ धारेन्तोdhā·ren·to जातरूपरजतंjā·ta·rū·pa·ra·ja·taṃ सादियन्तोsā·di·yan·to इमिनाi·mi·nā भोताbho·tā सत्थाराsat·thā·rā समसमगतिकोsa·ma·sa·ma·ga·ti·ko भविस्सामिbha·vis·sā·mi अभिसम्परायं।a·bhi·sam·pa·rā·yaṃ

    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 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.

60. 60

    सोहंso·haṃ किंkiṃ जानन्तोjā·nan·to किंkiṃ पस्सन्तोpas·san·to इमस्मिंi·mas·miṃ सत्थरिsat·tha·ri ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि?ca·ris·sā·mi

    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?

61. 61

    ‘सोso अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अयन्’ति—a·yan

    ‘So abrahmacariyavāso ayan’ti—

    This negates the spiritual life.’

62. 62

    इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

    iti viditvā tasmā brahmacariyā nibbijja pakkamati.

    Realizing this, they leave disappointed.

63. 63

    अयंa·yaṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na पठमोpa·ṭha·mo अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अक्खातोak·khā·to यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

    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.

64. 64

    पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka इधेकच्चोi·dhe·kac·co सत्थाsat·thā एवंवादीe·vaṃ·vā·dī होतिho·ti एवंदिट्ठि:e·vaṃ·diṭ·ṭhi

    Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:

    Furthermore, take a certain teacher who has this doctrine and view:

65. 65

    ‘करोतोka·ro·to कारयतोkā·ra·ya·to छिन्दतोchin·da·to छेदापयतोche·dā·pa·ya·to पचतोpa·ca·to पाचापयतोpā·cā·pa·ya·to सोचयतोso·ca·ya·to सोचापयतोso·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतोki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतोphan·dā·pa·ya·to पाणमतिपातयतोpā·ṇa·ma·ti·pā·ta·ya·to अदिन्नंa·din·naṃ आदियतोā·di·ya·to सन्धिंsan·dhiṃ छिन्दतोchin·da·to निल्लोपंnil·lo·paṃ हरतोha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतोka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतोtiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतोgac·cha·to मुसाmu·sā भणतोbha·ṇa·to करोतोka·ro·to नna करीयतिka·rī·ya·ti पापं।pā·paṃ

    ‘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.

66. 66

    खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

    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.

67. 67

    दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तोghā·ten·to छिन्दन्तोchin·dan·to छेदापेन्तोche·dā·pen·to पचन्तोpa·can·to पचापेन्तो,pa·cā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

    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.

68. 68

    उत्तरञ्चेपिut·ta·rañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya ददन्तोda·dan·to दापेन्तोdā·pen·to यजन्तोya·jan·to यजापेन्तो,ya·jā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो।ā·ga·mo

    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.

69. 69

    दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na नत्थिnat·thi पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’ति।ā·ga·mo

    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.’

70. 70

    तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

    Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

    A sensible person reflects on this matter in this way:

71. 71

    ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā एवंवादीe·vaṃ·vā·dī एवंदिट्ठि—e·vaṃ·diṭ·ṭhi

    ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—

    ‘This teacher has such a doctrine and view.

72. 72

    करोतोka·ro·to कारयतोkā·ra·ya·to छिन्दतोchin·da·to छेदापयतोche·dā·pa·ya·to पचतोpa·ca·to पाचापयतोpā·cā·pa·ya·to सोचतोso·ca·to सोचापयतोso·cā·pa·ya·to किलमतोki·la·ma·to किलमापयतोki·la·mā·pa·ya·to फन्दतोphan·da·to फन्दापयतोphan·dā·pa·ya·to पाणमतिपातयतोpā·ṇa·ma·ti·pā·ta·ya·to अदिन्नंa·din·naṃ आदियतोā·di·ya·to सन्धिंsan·dhiṃ छिन्दतोchin·da·to निल्लोपंnil·lo·paṃ हरतोha·ra·to एकागारिकंe·kā·gā·ri·kaṃ करोतोka·ro·to परिपन्थेpa·ri·pan·the तिट्ठतोtiṭ·ṭha·to परदारंpa·ra·dā·raṃ गच्छतोgac·cha·to मुसाmu·sā भणतोbha·ṇa·to करोतोka·ro·to नna करीयतिka·rī·ya·ti पापंpā·paṃ खुरपरियन्तेनkhu·ra·pa·ri·yan·te·na चेपिce·pi चक्केनcak·ke·na योyo इमिस्साi·mis·sā पथवियाpa·tha·vi·yā पाणेpā·ṇe एकंe·kaṃ मंसखलंmaṃ·sa·kha·laṃ एकंe·kaṃ मंसपुञ्जंmaṃ·sa·puñ·jaṃ करेय्य,ka·rey·ya नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

    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.

    (Pāli only)

73. 73

    दक्खिणञ्चेपिdak·khi·ṇañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya हनन्तोha·nan·to घातेन्तोghā·ten·to छिन्दन्तोchin·dan·to छेदापेन्तोche·dā·pen·to पचन्तोpa·can·to पचापेन्तो,pa·cā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पापं,pā·paṃ नत्थिnat·thi पापस्सpā·pas·sa आगमो।ā·ga·mo

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

    (Pāli only)

74. 74

    उत्तरञ्चेपिut·ta·rañ·ce·pi गङ्गायgaṅ·gā·ya तीरंtī·raṃ गच्छेय्यgac·chey·ya ददन्तोda·dan·to दापेन्तोdā·pen·to यजन्तोya·jan·to यजापेन्तो,ya·jā·pen·to नत्थिnat·thi ततोनिदानंta·to·ni·dā·naṃ पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो।ā·ga·mo

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

    (Pāli only)

75. 75

    दानेनdā·ne·na दमेनda·me·na संयमेनsaṃ·ya·me·na सच्चवज्जेनsac·ca·vaj·je·na नत्थिnat·thi पुञ्ञं,puñ·ñaṃ नत्थिnat·thi पुञ्ञस्सpuñ·ñas·sa आगमो’ति।ā·ga·mo

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

    (Pāli only)

76. 76

    सचेsa·ce इमस्सi·mas·sa भोतोbho·to सत्थुनोsat·thu·no सच्चंsac·caṃ वचनं,va·ca·naṃ अकतेनa·ka·te·na मेme एत्थet·tha कतं,ka·taṃ अवुसितेनa·vu·si·te·na मेme एत्थet·tha वुसितं।vu·si·taṃ

    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

77. 77

    उभोपिu·bho·pi मयंma·yaṃ एत्थet·tha समसमाsa·ma·sa·mā सामञ्ञंsā·mañ·ñaṃ पत्ता,pat·tā योyo चाहंcā·haṃ नna वदामिva·dā·mi ‘उभिन्नंu·bhin·naṃ कुरुतंku·ru·taṃ नna करीयतिka·rī·ya·ti पापन्’ति।pā·pan

    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.

78. 78

    अतिरेकंa·ti·re·kaṃ खोkho पनिमस्सpa·ni·mas·sa भोतोbho·to सत्थुनोsat·thu·no नग्गियंnag·gi·yaṃ मुण्डियंmuṇ·ḍi·yaṃ उक्कुटिकप्पधानंuk·ku·ṭi·kap·pa·dhā·naṃ केसमस्सुलोचनं,ke·sa·mas·su·lo·ca·naṃ योहंyo·haṃ पुत्तसम्बाधसयनंput·ta·sam·bā·dha·sa·ya·naṃ अज्झावसन्तोaj·jhā·va·san·to कासिकचन्दनंkā·si·ka·can·da·naṃ पच्चनुभोन्तोpac·ca·nu·bhon·to मालागन्धविलेपनंmā·lā·gan·dha·vi·le·pa·naṃ धारेन्तोdhā·ren·to जातरूपरजतंjā·ta·rū·pa·ra·ja·taṃ सादियन्तोsā·di·yan·to इमिनाi·mi·nā भोताbho·tā सत्थाराsat·thā·rā समसमगतिकोsa·ma·sa·ma·ga·ti·ko भविस्सामिbha·vis·sā·mi अभिसम्परायं।a·bhi·sam·pa·rā·yaṃ

    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 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.

79. 79

    सोहंso·haṃ किंkiṃ जानन्तोjā·nan·to किंkiṃ पस्सन्तोpas·san·to इमस्मिंi·mas·miṃ सत्थरिsat·tha·ri ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि?ca·ris·sā·mi

    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?

80. 80

    ‘सोso अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अयन्’तिa·yan

    ‘So abrahmacariyavāso ayan’ti

    This negates the spiritual life.’

81. 81

    इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

    iti viditvā tasmā brahmacariyā nibbijja pakkamati.

    Realizing this, they leave disappointed.

82. 82

    अयंa·yaṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na दुतियोdu·ti·yo अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अक्खातोak·khā·to यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

    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.

83. 83

    पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka इधेकच्चोi·dhe·kac·co सत्थाsat·thā एवंवादीe·vaṃ·vā·dī होतिho·ti एवंदिट्ठि:e·vaṃ·diṭ·ṭhi

    Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:

    Furthermore, take a certain teacher who has this doctrine and view:

84. 84

    ‘नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय;saṅ·ki·le·sā·ya

    ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;

    ‘There is no cause or reason for the corruption of sentient beings.

85. 85

    अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति;saṅ·ki·lis·san·ti

    ahetū appaccayā sattā saṅkilissanti;

    Sentient beings are corrupted without cause or reason.

86. 86

    नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ विसुद्धिया;vi·sud·dhi·yā

    natthi hetu, natthi paccayo sattānaṁ visuddhiyā;

    There’s no cause or reason for the purification of sentient beings.

87. 87

    अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā विसुज्झन्ति;vi·suj·jhan·ti

    ahetū appaccayā sattā visujjhanti;

    Sentient beings are purified without cause or reason.

88. 88

    नत्थिnat·thi बलं,ba·laṃ नत्थिnat·thi वीरियं,vī·ri·yaṃ नत्थिnat·thi पुरिसथामो,pu·ri·sa·thā·mo नत्थिnat·thi पुरिसपरक्कमो;pu·ri·sa·pa·rak·ka·mo

    natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;

    There is no power, no energy, no human strength or vigor.

89. 89

    सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ती’ति।pa·ṭi·saṃ·ve·den·tī

    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.’

90. 90

    तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

    Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

    A sensible person reflects on this matter in this way:

91. 91

    ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā एवंवादीe·vaṃ·vā·dī एवंदिट्ठि—e·vaṃ·diṭ·ṭhi

    ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—

    ‘This teacher has such a doctrine and view.

92. 92

    नत्थिnat·thi हेतु,he·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ सङ्किलेसाय,saṅ·ki·le·sā·ya अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā सङ्किलिस्सन्ति।saṅ·ki·lis·san·ti

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

    (Pāli only)

93. 93

    नत्थिnat·thi हेतुhe·tu नत्थिnat·thi पच्चयोpac·ca·yo सत्तानंsat·tā·naṃ विसुद्धिया,vi·sud·dhi·yā अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā सत्ताsat·tā विसुज्झन्ति।vi·suj·jhan·ti

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

    (Pāli only)

94. 94

    नत्थिnat·thi बलं,ba·laṃ नत्थिnat·thi वीरियं,vī·ri·yaṃ नत्थिnat·thi पुरिसथामो,pu·ri·sa·thā·mo नत्थिnat·thi पुरिसपरक्कमो,pu·ri·sa·pa·rak·ka·mo सब्बेsab·be सत्ताsat·tā सब्बेsab·be पाणाpā·ṇā सब्बेsab·be भूताbhū·tā सब्बेsab·be जीवाjī·vā अवसाa·va·sā अबलाa·ba·lā अवीरियाa·vī·ri·yā नियतिसङ्गतिभावपरिणताni·ya·ti·saṅ·ga·ti·bhā·va·pa·ri·ṇa·tā छस्वेवाभिजातीसुchas·ve·vā·bhi·jā·tī·su सुखदुक्खंsu·kha·duk·khaṃ पटिसंवेदेन्ती’ति।pa·ṭi·saṃ·ve·den·tī

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

    (Pāli only)

95. 95

    सचेsa·ce इमस्सi·mas·sa भोतोbho·to सत्थुनोsat·thu·no सच्चंsac·caṃ वचनं,va·ca·naṃ अकतेनa·ka·te·na मेme एत्थet·tha कतं,ka·taṃ अवुसितेनa·vu·si·te·na मेme एत्थet·tha वुसितं।vu·si·taṃ

    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

96. 96

    उभोपिu·bho·pi मयंma·yaṃ एत्थet·tha समसमाsa·ma·sa·mā सामञ्ञंsā·mañ·ñaṃ पत्ता,pat·tā योyo चाहंcā·haṃ नna वदामिva·dā·mi ‘उभोu·bho अहेतूa·he·tū अप्पच्चयाap·pac·ca·yā विसुज्झिस्सामा’ति।vi·suj·jhis·sā·mā

    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.

97. 97

    अतिरेकंa·ti·re·kaṃ खोkho पनिमस्सpa·ni·mas·sa भोतोbho·to सत्थुनोsat·thu·no नग्गियंnag·gi·yaṃ मुण्डियंmuṇ·ḍi·yaṃ उक्कुटिकप्पधानंuk·ku·ṭi·kap·pa·dhā·naṃ केसमस्सुलोचनं,ke·sa·mas·su·lo·ca·naṃ योहंyo·haṃ पुत्तसम्बाधसयनंput·ta·sam·bā·dha·sa·ya·naṃ अज्झावसन्तोaj·jhā·va·san·to कासिकचन्दनंkā·si·ka·can·da·naṃ पच्चनुभोन्तोpac·ca·nu·bhon·to मालागन्धविलेपनंmā·lā·gan·dha·vi·le·pa·naṃ धारेन्तोdhā·ren·to जातरूपरजतंjā·ta·rū·pa·ra·ja·taṃ सादियन्तोsā·di·yan·to इमिनाi·mi·nā भोताbho·tā सत्थाराsat·thā·rā समसमगतिकोsa·ma·sa·ma·ga·ti·ko भविस्सामिbha·vis·sā·mi अभिसम्परायं।a·bhi·sam·pa·rā·yaṃ

    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 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.

98. 98

    सोहंso·haṃ किंkiṃ जानन्तोjā·nan·to किंkiṃ पस्सन्तोpas·san·to इमस्मिंi·mas·miṃ सत्थरिsat·tha·ri ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि?ca·ris·sā·mi

    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?

99. 99

    ‘सोso अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अयन्’ति—a·yan

    ‘So abrahmacariyavāso ayan’ti—

    This negates the spiritual life.’

100. 100

     इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

     iti viditvā tasmā brahmacariyā nibbijja pakkamati.

     Realizing this, they leave disappointed.

101. 101

     अयंa·yaṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na ततियोta·ti·yo अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अक्खातोak·khā·to यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

102. 102

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka इधेकच्चोi·dhe·kac·co सत्थाsat·thā एवंवादीe·vaṃ·vā·dī होतिho·ti एवंदिट्ठि:e·vaṃ·diṭ·ṭhi

     Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:

     Furthermore, take a certain teacher who has this doctrine and view:

103. 103

     ‘सत्तिमेsat·ti·me कायाkā·yā अकटाa·ka·ṭā अकटविधाa·ka·ṭa·vi·dhā अनिम्मिताa·nim·mi·tā अनिम्माताa·nim·mā·tā वञ्झाvañ·jhā कूटट्ठाkū·ṭaṭ·ṭhā एसिकट्ठायिट्ठिता,e·si·kaṭ·ṭhā·yiṭ·ṭhi·tā

     ‘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.

104. 104

     तेte नna इञ्जन्तिiñ·jan·ti नna विपरिणमन्तिvi·pa·ri·ṇa·man·ti नna अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्तिbyā·bā·dhen·ti नालंnā·laṃ अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa सुखायsu·khā·ya वाvā दुक्खायduk·khā·ya वाvā सुखदुक्खायsu·kha·duk·khā·ya वा।vā

     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.

105. 105

     कतमेka·ta·me सत्त?sat·ta

     Katame satta?

     What seven?

106. 106

     पथवीकायोpa·tha·vī·kā·yo आपोकायोā·po·kā·yo तेजोकायोte·jo·kā·yo वायोकायोvā·yo·kā·yo सुखेsu·khe दुक्खेduk·khe जीवेjī·ve सत्तमे—sat·ta·me

     Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—

     The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.

107. 107

     इमेi·me सत्तकायाsat·ta·kā·yā अकटाa·ka·ṭā अकटविधाa·ka·ṭa·vi·dhā अनिम्मिताa·nim·mi·tā अनिम्माताa·nim·mā·tā वञ्झाvañ·jhā कूटट्ठाkū·ṭaṭ·ṭhā एसिकट्ठायिट्ठिता।e·si·kaṭ·ṭhā·yiṭ·ṭhi·tā

     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.

108. 108

     तेte नna इञ्जन्तिiñ·jan·ti नna विपरिणमन्तिvi·pa·ri·ṇa·man·ti नna अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति।byā·bā·dhen·ti नालंnā·laṃ अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa सुखायsu·khā·ya वाvā दुक्खायduk·khā·ya वाvā सुखदुक्खायsu·kha·duk·khā·ya वा।vā

     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.

109. 109

     तत्थtat·tha नत्थिnat·thi हन्ताhan·tā वाvā घातेताghā·te·tā वाvā सोताso·tā वाvā सावेताsā·ve·tā वाvā विञ्ञाताviñ·ñā·tā वाvā विञ्ञापेताviñ·ñā·pe·tā वा।vā

     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.

110. 110

     योपिyo·pi तिण्हेनtiṇ·he·na सत्थेनsat·the·na सीसंsī·saṃ छिन्दति,chin·da·ti नna कोचिko·ci कञ्चिkañ·ci जीविताjī·vi·tā वोरोपेति।vo·ro·pe·ti

     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.

111. 111

     सत्तन्नंsat·tan·naṃ त्वेवtve·va कायानमन्तरेनkā·yā·na·man·ta·re·na सत्थंsat·thaṃ विवरमनुपतति।vi·va·ra·ma·nu·pa·ta·ti

     Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati.

     The sword simply passes through the gap between the seven substances.

112. 112

     चुद्दसcud·da·sa खोkho पनिमानिpa·ni·mā·ni योनिपमुखसतसहस्सानिyo·ni·pa·mu·kha·sa·ta·sa·has·sā·ni सट्ठिsaṭ·ṭhi चca सतानिsa·tā·ni छcha चca सतानिsa·tā·ni पञ्चpañ·ca चca कम्मुनोkam·mu·no सतानिsa·tā·ni पञ्चpañ·ca चca कम्मानिkam·mā·ni तीणिtī·ṇi चca कम्मानि,kam·mā·ni कम्मेkam·me चca अड्ढकम्मेaḍ·ḍha·kam·me च,ca द्वट्ठिपटिपदा,dvaṭ·ṭhi·pa·ṭi·pa·dā द्वट्ठन्तरकप्पा,dvaṭ·ṭhan·ta·ra·kap·pā छळाभिजातियो,cha·ḷā·bhi·jā·ti·yo अट्ठaṭ·ṭha पुरिसभूमियो,pu·ri·sa·bhū·mi·yo एकूनपञ्ञासe·kū·na·pañ·ñā·sa आजीवकसते,ā·jī·va·ka·sa·te एकूनपञ्ञासe·kū·na·pañ·ñā·sa परिब्बाजकसते,pa·rib·bā·ja·ka·sa·te एकूनपञ्ञासe·kū·na·pañ·ñā·sa नागावाससते,nā·gā·vā·sa·sa·te वीसेvī·se इन्द्रियसते,in·dri·ya·sa·te तिंसेtiṃ·se निरयसते,ni·ra·ya·sa·te छत्तिंसchat·tiṃ·sa रजोधातुयो,ra·jo·dhā·tu·yo सत्तsat·ta सञ्ञीगब्भा,sañ·ñī·gab·bhā सत्तsat·ta असञ्ञीगब्भा,a·sañ·ñī·gab·bhā सत्तsat·ta निगण्ठिगब्भा,ni·gaṇ·ṭhi·gab·bhā सत्तsat·ta देवा,de·vā सत्तsat·ta मानुसा,mā·nu·sā सत्तsat·ta पेसाचा,pe·sā·cā सत्तsat·ta सरा,sa·rā सत्तsat·ta पवुटा,pa·vu·ṭā सत्तsat·ta पपाता,pa·pā·tā सत्तsat·ta पपातसतानि,pa·pā·ta·sa·tā·ni सत्तsat·ta सुपिना,su·pi·nā सत्तsat·ta सुपिनसतानि,su·pi·na·sa·tā·ni चुल्लासीतिcul·lā·sī·ti महाकप्पिनोma·hā·kap·pi·no सतसहस्सानि,sa·ta·sa·has·sā·ni यानिyā·ni बालेbā·le चca पण्डितेpaṇ·ḍi·te चca सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सन्ति।ka·ris·san·ti

     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; 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.

113. 113

     तत्थtat·tha नत्थिnat·thi इमिनाहंi·mi·nā·haṃ सीलेनsī·le·na वाvā वतेनva·te·na वाvā तपेनta·pe·na वाvā ब्रह्मचरियेनbrah·ma·ca·ri·ye·na वाvā अपरिपक्कंa·pa·ri·pak·kaṃ वाvā कम्मंkam·maṃ परिपाचेस्सामि,pa·ri·pā·ces·sā·mi परिपक्कंpa·ri·pak·kaṃ वाvā कम्मंkam·maṃ फुस्सphus·sa फुस्सphus·sa ब्यन्तिंbyan·tiṃ करिस्सामीति।ka·ris·sā·mī·ti

     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 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.

114. 114

     हेवंhe·vaṃ नत्थिnat·thi दोणमितेdo·ṇa·mi·te सुखदुक्खेsu·kha·duk·khe परियन्तकतेpa·ri·yan·ta·ka·te संसारे,saṃ·sā·re नत्थिnat·thi हायनवड्ढने,hā·ya·na·vaḍ·ḍha·ne नत्थिnat·thi उक्कंसावकंसे।uk·kaṃ·sā·va·kaṃ·se

     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.

115. 115

     सेय्यथापिsey·ya·thā·pi नामnā·ma सुत्तगुळेsut·ta·gu·ḷe खित्तेkhit·te निब्बेठियमानमेवnib·be·ṭhi·ya·mā·na·me·va पलेति;pa·le·ti

     Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;

     It’s like how, when you toss a ball of string, it rolls away unraveling.

116. 116

     एवमेवe·va·me·va बालेbā·le चca पण्डितेpaṇ·ḍi·te चca सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सन्ती’ति।ka·ris·san·tī

     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.’

117. 117

     तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

118. 118

     ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā एवंवादीe·vaṃ·vā·dī एवंदिट्ठि—e·vaṃ·diṭ·ṭhi

     ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—

     ‘This teacher has such a doctrine and view.

119. 119

     सत्तिमेsat·ti·me कायाkā·yā अकटाa·ka·ṭā अकटविधाa·ka·ṭa·vi·dhā अनिम्मिताa·nim·mi·tā अनिम्माताa·nim·mā·tā वञ्झाvañ·jhā कूटट्ठाkū·ṭaṭ·ṭhā एसिकट्ठायिट्ठिता।e·si·kaṭ·ṭhā·yiṭ·ṭhi·tā

     sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

     (Pāli only)

120. 120

     तेte नna इञ्जन्तिiñ·jan·ti नna विपरिणमन्तिvi·pa·ri·ṇa·man·ti नna अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति।byā·bā·dhen·ti

     Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.

     (Pāli only)

121. 121

     नालंnā·laṃ अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa सुखायsu·khā·ya वाvā दुक्खायduk·khā·ya वाvā सुखदुक्खायsu·kha·duk·khā·ya वा।vā

     Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

     (Pāli only)

122. 122

     कतमेka·ta·me सत्त?sat·ta

     Katame satta?

     (Pāli only)

123. 123

     पथवीकायोpa·tha·vī·kā·yo आपोकायोā·po·kā·yo तेजोकायोte·jo·kā·yo वायोकायोvā·yo·kā·yo सुखेsu·khe दुक्खेduk·khe जीवेjī·ve सत्तमे—sat·ta·me

     Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—

     (Pāli only)

124. 124

     इमेi·me सत्तsat·ta कायाkā·yā अकटाa·ka·ṭā अकटविधाa·ka·ṭa·vi·dhā अनिम्मिताa·nim·mi·tā अनिम्माताa·nim·mā·tā वञ्झाvañ·jhā कूटट्ठाkū·ṭaṭ·ṭhā एसिकट्ठायिट्ठिता।e·si·kaṭ·ṭhā·yiṭ·ṭhi·tā

     ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

     (Pāli only)

125. 125

     तेte नna इञ्जन्तिiñ·jan·ti नna विपरिणमन्तिvi·pa·ri·ṇa·man·ti नna अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति।byā·bā·dhen·ti

     Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.

     (Pāli only)

126. 126

     नालंnā·laṃ अञ्ञमञ्ञस्सañ·ña·mañ·ñas·sa सुखायsu·khā·ya वाvā दुक्खायduk·khā·ya वाvā सुखदुक्खायsu·kha·duk·khā·ya वा।vā

     Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

     (Pāli only)

127. 127

     तत्थtat·tha नत्थिnat·thi हन्ताhan·tā वाvā घातेताghā·te·tā वाvā सोताso·tā वाvā सावेताsā·ve·tā वाvā विञ्ञाताviñ·ñā·tā वाvā विञ्ञापेताviñ·ñā·pe·tā वा।vā

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

     (Pāli only)

128. 128

     योपिyo·pi तिण्हेनtiṇ·he·na सत्थेनsat·the·na सीसंsī·saṃ छिन्दति,chin·da·ti नna कोचिko·ci कञ्चिkañ·ci जीविताjī·vi·tā वोरोपेति।vo·ro·pe·ti

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

     (Pāli only)

129. 129

     सत्तन्नंsat·tan·naṃ त्वेवtve·va कायानमन्तरेनkā·yā·na·man·ta·re·na सत्थंsat·thaṃ विवरमनुपतति।vi·va·ra·ma·nu·pa·ta·ti

     Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati.

     (Pāli only)

130. 130

     चुद्दसcud·da·sa खोkho पनिमानिpa·ni·mā·ni योनिपमुखसतसहस्सानिyo·ni·pa·mu·kha·sa·ta·sa·has·sā·ni सट्ठिsaṭ·ṭhi चca सतानिsa·tā·ni छcha चca सतानिsa·tā·ni पञ्चpañ·ca चca कम्मुनोkam·mu·no सतानिsa·tā·ni पञ्चpañ·ca चca कम्मानिkam·mā·ni तीणिtī·ṇi चca कम्मानि,kam·mā·ni कम्मेkam·me चca अड्ढकम्मेaḍ·ḍha·kam·me च,ca द्वट्ठिपटिपदा,dvaṭ·ṭhi·pa·ṭi·pa·dā द्वट्ठन्तरकप्पा,dvaṭ·ṭhan·ta·ra·kap·pā छळाभिजातियो,cha·ḷā·bhi·jā·ti·yo अट्ठaṭ·ṭha पुरिसभूमियो,pu·ri·sa·bhū·mi·yo एकूनपञ्ञासe·kū·na·pañ·ñā·sa आजीवकसते,ā·jī·va·ka·sa·te एकूनपञ्ञासe·kū·na·pañ·ñā·sa परिब्बाजकसते,pa·rib·bā·ja·ka·sa·te एकूनपञ्ञासe·kū·na·pañ·ñā·sa नागावाससते,nā·gā·vā·sa·sa·te वीसेvī·se इन्द्रियसते,in·dri·ya·sa·te तिंसेtiṃ·se निरयसते,ni·ra·ya·sa·te छत्तिंसchat·tiṃ·sa रजोधातुयो,ra·jo·dhā·tu·yo सत्तsat·ta सञ्ञीगब्भा,sañ·ñī·gab·bhā सत्तsat·ta असञ्ञीगब्भा,a·sañ·ñī·gab·bhā सत्तsat·ta निगण्ठिगब्भा,ni·gaṇ·ṭhi·gab·bhā सत्तsat·ta देवा,de·vā सत्तsat·ta मानुसा,mā·nu·sā सत्तsat·ta पेसाचा,pe·sā·cā सत्तsat·ta सरा,sa·rā सत्तsat·ta पवुटा,pa·vu·ṭā सत्तsat·ta पपाता,pa·pā·tā सत्तsat·ta पपातसतानि,pa·pā·ta·sa·tā·ni सत्तsat·ta सुपिना,su·pi·nā सत्तsat·ta सुपिनसतानि,su·pi·na·sa·tā·ni चुल्लासीतिcul·lā·sī·ti महाकप्पिनोma·hā·kap·pi·no सतसहस्सानि,sa·ta·sa·has·sā·ni यानिyā·ni बालेbā·le चca पण्डितेpaṇ·ḍi·te चca सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सन्ति।ka·ris·san·ti

     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.

     (Pāli only)

131. 131

     तत्थtat·tha नत्थिnat·thi इमिनाहंi·mi·nā·haṃ सीलेनsī·le·na वाvā वतेनva·te·na वाvā तपेनta·pe·na वाvā ब्रह्मचरियेनbrah·ma·ca·ri·ye·na वाvā अपरिपक्कंa·pa·ri·pak·kaṃ वाvā कम्मंkam·maṃ परिपाचेस्सामि,pa·ri·pā·ces·sā·mi परिपक्कंpa·ri·pak·kaṃ वाvā कम्मंkam·maṃ फुस्सphus·sa फुस्सphus·sa ब्यन्तिंbyan·tiṃ करिस्सामीति,ka·ris·sā·mī·ti हेवंhe·vaṃ नत्थिnat·thi दोणमितेdo·ṇa·mi·te सुखदुक्खेsu·kha·duk·khe परियन्तकतेpa·ri·yan·ta·ka·te संसारे,saṃ·sā·re नत्थिnat·thi हायनवड्ढने,hā·ya·na·vaḍ·ḍha·ne नत्थिnat·thi उक्कंसावकंसे।uk·kaṃ·sā·va·kaṃ·se

     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.

     (Pāli only)

132. 132

     सेय्यथापिsey·ya·thā·pi नामnā·ma सुत्तगुळेsut·ta·gu·ḷe खित्तेkhit·te निब्बेठियमानमेवnib·be·ṭhi·ya·mā·na·me·va पलेति;pa·le·ti

     Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;

     (Pāli only)

133. 133

     एवमेवe·va·me·va बालेbā·le चca पण्डितेpaṇ·ḍi·te चca सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सन्ती’ति।ka·ris·san·tī

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

     (Pāli only)

134. 134

     सचेsa·ce पनpa·na इमस्सi·mas·sa भोतोbho·to सत्थुनोsat·thu·no सच्चंsac·caṃ वचनं,va·ca·naṃ अकतेनa·ka·te·na मेme एत्थet·tha कतं,ka·taṃ अवुसितेनa·vu·si·te·na मेme एत्थet·tha वुसितं।vu·si·taṃ

     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

135. 135

     उभोपिu·bho·pi मयंma·yaṃ एत्थet·tha समसमाsa·ma·sa·mā सामञ्ञंsā·mañ·ñaṃ पत्ता,pat·tā योyo चाहंcā·haṃ नna वदामिva·dā·mi ‘उभोu·bho सन्धावित्वाsan·dhā·vit·vā संसरित्वाsaṃ·sa·rit·vā दुक्खस्सन्तंduk·khas·san·taṃ करिस्सामा’ति।ka·ris·sā·mā

     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.

136. 136

     अतिरेकंa·ti·re·kaṃ खोkho पनिमस्सpa·ni·mas·sa भोतोbho·to सत्थुनोsat·thu·no नग्गियंnag·gi·yaṃ मुण्डियंmuṇ·ḍi·yaṃ उक्कुटिकप्पधानंuk·ku·ṭi·kap·pa·dhā·naṃ केसमस्सुलोचनं,ke·sa·mas·su·lo·ca·naṃ योहंyo·haṃ पुत्तसम्बाधसयनंput·ta·sam·bā·dha·sa·ya·naṃ अज्झावसन्तोaj·jhā·va·san·to कासिकचन्दनंkā·si·ka·can·da·naṃ पच्चनुभोन्तोpac·ca·nu·bhon·to मालागन्धविलेपनंmā·lā·gan·dha·vi·le·pa·naṃ धारेन्तोdhā·ren·to जातरूपरजतंjā·ta·rū·pa·ra·ja·taṃ सादियन्तोsā·di·yan·to इमिनाi·mi·nā भोताbho·tā सत्थाराsat·thā·rā समसमगतिकोsa·ma·sa·ma·ga·ti·ko भविस्सामिbha·vis·sā·mi अभिसम्परायं।a·bhi·sam·pa·rā·yaṃ

     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 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.

137. 137

     सोहंso·haṃ किंkiṃ जानन्तोjā·nan·to किंkiṃ पस्सन्तोpas·san·to इमस्मिंi·mas·miṃ सत्थरिsat·tha·ri ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरिस्सामि?ca·ris·sā·mi

     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?

138. 138

     ‘सोso अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अयन्’ति—a·yan

     ‘So abrahmacariyavāso ayan’ti—

     This negates the spiritual life.’

139. 139

     इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

     iti viditvā tasmā brahmacariyā nibbijja pakkamati.

     Realizing this, they leave disappointed.

140. 140

     अयंa·yaṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चतुत्थोca·tut·tho अब्रह्मचरियवासोab·rah·ma·ca·ri·ya·vā·so अक्खातोak·khā·to यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

141. 141

     इमेi·me खोkho ते,te सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चत्तारोcat·tā·ro अब्रह्मचरियवासाab·rah·ma·ca·ri·ya·vā·sā अक्खाताak·khā·tā यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति।ku·sa·lan

     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.”

142. 142

     “अच्छरियं,ac·cha·ri·yaṃ भोbho आनन्द,ā·nan·da अब्भुतं,ab·bhu·taṃ भोbho आनन्द।ā·nan·da

     “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.

     “It’s incredible, worthy Ānanda, it’s amazing,

143. 143

     यावञ्चिदंyā·vañ·ci·daṃ तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चत्तारोcat·tā·ro अब्रह्मचरियवासावab·rah·ma·ca·ri·ya·vā·sā·va समानाsa·mā·nā ‘अब्रह्मचरियवासा’तिab·rah·ma·ca·ri·ya·vā·sā अक्खाताak·khā·tā यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्ति।ku·sa·lan·ti

     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.

144. 144

     कतमानिka·ta·mā·ni पनpa·na तानि,tā·ni भोbho आनन्द,ā·nan·da तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चत्तारिcat·tā·ri अनस्सासिकानिa·nas·sā·si·kā·ni ब्रह्मचरियानिbrah·ma·ca·ri·yā·ni अक्खातानिak·khā·tā·ni यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति?ku·sa·lan

     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 worthy Ānanda, what are the four kinds of unreliable spiritual life?”

145. 145

     “इध,i·dha सन्दक,san·da·ka एकच्चोe·kac·co सत्थाsat·thā सब्बञ्ञूsab·bañ·ñū सब्बदस्सावीsab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानाति:pa·ṭi·jā·nā·ti

     “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:

146. 146

     ‘चरतोca·ra·to चca मेme तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितन्’ति।pac·cu·paṭ·ṭhi·tan

     ‘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.’

147. 147

     सोso सुञ्ञम्पिsuñ·ñam·pi अगारंa·gā·raṃ पविसति,pa·vi·sa·ti पिण्डम्पिpiṇ·ḍam·pi नna लभति,la·bha·ti कुक्कुरोपिkuk·ku·ro·pi डंसति,ḍaṃ·sa·ti चण्डेनपिcaṇ·ḍe·na·pi हत्थिनाhat·thi·nā समागच्छति,sa·mā·gac·cha·ti चण्डेनपिcaṇ·ḍe·na·pi अस्सेनas·se·na समागच्छति,sa·mā·gac·cha·ti चण्डेनपिcaṇ·ḍe·na·pi गोणेनgo·ṇe·na समागच्छति,sa·mā·gac·cha·ti इत्थियापिit·thi·yā·pi पुरिसस्सपिpu·ri·sas·sa·pi नामम्पिnā·mam·pi गोत्तम्पिgot·tam·pi पुच्छति,puc·cha·ti गामस्सपिgā·mas·sa·pi निगमस्सपिni·ga·mas·sa·pi नामम्पिnā·mam·pi मग्गम्पिmag·gam·pi पुच्छति।puc·cha·ti

     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 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.

148. 148

     सोso ‘किमिदन्’तिki·mi·dan पुट्ठोpuṭ·ṭho समानोsa·mā·no ‘सुञ्ञंsuñ·ñaṃ मेme अगारंa·gā·raṃ पविसितब्बंpa·vi·si·tab·baṃ अहोसि’,a·ho·si तेनte·na पाविसिं;pā·vi·siṃ ‘पिण्डम्पिpiṇ·ḍam·pi अलद्धब्बंa·lad·dhab·baṃ अहोसि’,a·ho·si तेनte·na नालत्थं;nā·lat·thaṃ ‘कुक्कुरेनkuk·ku·re·na डंसितब्बंḍaṃ·si·tab·baṃ अहोसि’,a·ho·si तेनम्हिte·nam·hi दट्ठो;daṭ·ṭho ‘चण्डेनcaṇ·ḍe·na हत्थिनाhat·thi·nā समागन्तब्बंsa·mā·gan·tab·baṃ अहोसि’,a·ho·si तेनte·na समागमिं;sa·mā·ga·miṃ ‘चण्डेनcaṇ·ḍe·na अस्सेनas·se·na समागन्तब्बंsa·mā·gan·tab·baṃ अहोसि’,a·ho·si तेनte·na समागमिं;sa·mā·ga·miṃ ‘चण्डेनcaṇ·ḍe·na गोणेनgo·ṇe·na समागन्तब्बंsa·mā·gan·tab·baṃ अहोसि’,a·ho·si तेनte·na समागमिं;sa·mā·ga·miṃ ‘इत्थियापिit·thi·yā·pi पुरिसस्सपिpu·ri·sas·sa·pi नामम्पिnā·mam·pi गोत्तम्पिgot·tam·pi पुच्छितब्बंpuc·chi·tab·baṃ अहोसि’,a·ho·si तेनte·na पुच्छिं;puc·chiṃ ‘गामस्सपिgā·mas·sa·pi निगमस्सपिni·ga·mas·sa·pi नामम्पिnā·mam·pi मग्गम्पिmag·gam·pi पुच्छितब्बंpuc·chi·tab·baṃ अहोसि’,a·ho·si तेनte·na पुच्छिन्ति।puc·chin·ti

     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.’

149. 149

     तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

150. 150

     ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā सब्बञ्ञूsab·bañ·ñū सब्बदस्सावीsab·ba·das·sā·vī अपरिसेसंa·pa·ri·se·saṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पटिजानातिpa·ṭi·jā·nā·ti …पे…pe ‘गामस्सपिgā·mas·sa·pi निगमस्सपिni·ga·mas·sa·pi नामम्पिnā·mam·pi मग्गम्पिmag·gam·pi पुच्छितब्बंpuc·chi·tab·baṃ अहोसि,a·ho·si तेनte·na पुच्छिन्’ति।puc·chin

     ‘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.

151. 151

     सोso ‘अनस्सासिकंa·nas·sā·si·kaṃ इदंi·daṃ ब्रह्मचरियन्’ति—brah·ma·ca·ri·yan

     So ‘anassāsikaṁ idaṁ brahmacariyan’ti—

     This spiritual life is unreliable.’

152. 152

     इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

     iti viditvā tasmā brahmacariyā nibbijja pakkamati.

     Realizing this, they leave disappointed.

153. 153

     इदंi·daṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na पठमंpa·ṭha·maṃ अनस्सासिकंa·nas·sā·si·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ अक्खातंak·khā·taṃ यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

154. 154

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka इधेकच्चोi·dhe·kac·co सत्थाsat·thā अनुस्सविकोa·nus·sa·vi·ko होतिho·ti अनुस्सवसच्चो।a·nus·sa·va·sac·co

     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.

155. 155

     सोso अनुस्सवेनa·nus·sa·ve·na इतिहितिहपरम्परायi·ti·hi·ti·ha·pa·ram·pa·rā·ya पिटकसम्पदायpi·ṭa·ka·sam·pa·dā·ya धम्मंdham·maṃ देसेति।de·se·ti

     So anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti.

     They teach by oral transmission, by the lineage of testament, by canonical authority.

156. 156

     अनुस्सविकस्सa·nus·sa·vi·kas·sa खोkho पन,pa·na सन्दक,san·da·ka सत्थुनोsat·thu·no अनुस्सवसच्चस्सa·nus·sa·va·sac·cas·sa सुस्सुतम्पिsus·su·tam·pi होतिho·ti दुस्सुतम्पिdus·su·tam·pi होतिho·ti तथापिta·thā·pi होतिho·ti अञ्ञथापिañ·ña·thā·pi होति।ho·ti

     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.

157. 157

     तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

158. 158

     ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā अनुस्सविकोa·nus·sa·vi·ko अनुस्सवसच्चोa·nus·sa·va·sac·co सोso अनुस्सवेनa·nus·sa·ve·na इतिहितिहपरम्परायi·ti·hi·ti·ha·pa·ram·pa·rā·ya पिटकसम्पदायpi·ṭa·ka·sam·pa·dā·ya धम्मंdham·maṃ देसेति।de·se·ti

     ‘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.

159. 159

     अनुस्सविकस्सa·nus·sa·vi·kas·sa खोkho पनpa·na सत्थुनोsat·thu·no अनुस्सवसच्चस्सa·nus·sa·va·sac·cas·sa सुस्सुतम्पिsus·su·tam·pi होतिho·ti दुस्सुतम्पिdus·su·tam·pi होतिho·ti तथापिta·thā·pi होतिho·ti अञ्ञथापिañ·ña·thā·pi होति’।ho·ti

     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.

160. 160

     सोso ‘अनस्सासिकंa·nas·sā·si·kaṃ इदंi·daṃ ब्रह्मचरियन्’ति—brah·ma·ca·ri·yan

     So ‘anassāsikaṁ idaṁ brahmacariyan’ti—

     This spiritual life is unreliable.’

161. 161

     इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

     iti viditvā tasmā brahmacariyā nibbijja pakkamati.

     Realizing this, they leave disappointed.

162. 162

     इदंi·daṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na दुतियंdu·ti·yaṃ अनस्सासिकंa·nas·sā·si·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ अक्खातंak·khā·taṃ यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

163. 163

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka इधेकच्चोi·dhe·kac·co सत्थाsat·thā तक्कीtak·kī होतिho·ti वीमंसी।vī·maṃ·sī

     Puna caparaṁ, sandaka, idhekacco satthā takkī hoti vīmaṁsī.

     Furthermore, take another teacher who relies on logic and inquiry.

164. 164

     सोso तक्कपरियाहतंtak·ka·pa·ri·yā·ha·taṃ वीमंसानुचरितंvī·maṃ·sā·nu·ca·ri·taṃ सयम्पटिभानंsa·yam·pa·ṭi·bhā·naṃ धम्मंdham·maṃ देसेति।de·se·ti

     So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti.

     They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.

165. 165

     तक्किस्सtak·kis·sa खोkho पन,pa·na सन्दक,san·da·ka सत्थुनोsat·thu·no वीमंसिस्सvī·maṃ·sis·sa सुतक्कितम्पिsu·tak·ki·tam·pi होतिho·ti दुत्तक्कितम्पिdut·tak·ki·tam·pi होतिho·ti तथापिta·thā·pi होतिho·ti अञ्ञथापिañ·ña·thā·pi होति।ho·ti

     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.

166. 166

     तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

167. 167

     ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā तक्कीtak·kī वीमंसी।vī·maṃ·sī

     ‘ayaṁ kho bhavaṁ satthā takkī vīmaṁsī.

     ‘This teacher relies on logic and inquiry.

168. 168

     सोso तक्कपरियाहतंtak·ka·pa·ri·yā·ha·taṃ वीमंसानुचरितंvī·maṃ·sā·nu·ca·ri·taṃ सयम्पटिभानंsa·yam·pa·ṭi·bhā·naṃ धम्मंdham·maṃ देसेति।de·se·ti

     So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti.

     They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective.

169. 169

     तक्किस्सtak·kis·sa खोkho पनpa·na सत्थुनोsat·thu·no वीमंसिस्सvī·maṃ·sis·sa सुतक्कितम्पिsu·tak·ki·tam·pi होतिho·ti दुत्तक्कितम्पिdut·tak·ki·tam·pi होतिho·ti तथापिta·thā·pi होतिho·ti अञ्ञथापिañ·ña·thā·pi होति’।ho·ti

     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.

170. 170

     सोso ‘अनस्सासिकंa·nas·sā·si·kaṃ इदंi·daṃ ब्रह्मचरियन्’ति—brah·ma·ca·ri·yan

     So ‘anassāsikaṁ idaṁ brahmacariyan’ti—

     This spiritual life is unreliable.’

171. 171

     इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

     iti viditvā tasmā brahmacariyā nibbijja pakkamati.

     Realizing this, they leave disappointed.

172. 172

     इदंi·daṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na ततियंta·ti·yaṃ अनस्सासिकंa·nas·sā·si·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ अक्खातंak·khā·taṃ यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

173. 173

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka इधेकच्चोi·dhe·kac·co सत्थाsat·thā मन्दोman·do होतिho·ti मोमूहो।mo·mū·ho

     Puna caparaṁ, sandaka, idhekacco satthā mando hoti momūho.

     Furthermore, take another teacher who is dull and stupid.

174. 174

     सोso मन्दत्ताman·dat·tā मोमूहत्ताmo·mū·hat·tā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जतिā·paj·ja·ti अमराविक्खेपं:a·ma·rā·vik·khe·paṃ

     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:

175. 175

     ‘एवन्तिपिe·van·ti·pi मेme नो,no तथातिपिta·thā·ti·pi मेme नो,no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो,no नोतिपिno·ti·pi मेme नो,no नोno नोतिपिno·ti·pi मेme नो’ति।no

     ‘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.’

176. 176

     तत्र,tat·ra सन्दक,san·da·ka विञ्ञूviñ·ñū पुरिसोpu·ri·so इतिi·ti पटिसञ्चिक्खति:pa·ṭi·sañ·cik·kha·ti

     Tatra, sandaka, viññū puriso iti paṭisañcikkhati:

     A sensible person reflects on this matter in this way:

177. 177

     ‘अयंa·yaṃ खोkho भवंbha·vaṃ सत्थाsat·thā मन्दोman·do मोमूहो।mo·mū·ho

     ‘ayaṁ kho bhavaṁ satthā mando momūho.

     ‘This teacher is dull and stupid.

178. 178

     सोso मन्दत्ताman·dat·tā मोमूहत्ताmo·mū·hat·tā तत्थtat·tha तत्थtat·tha पञ्हंpañ·haṃ पुट्ठोpuṭ·ṭho समानोsa·mā·no वाचाविक्खेपंvā·cā·vik·khe·paṃ आपज्जतिā·paj·ja·ti अमराविक्खेपं—a·ma·rā·vik·khe·paṃ

     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:

179. 179

     एवन्तिपिe·van·ti·pi मेme नो,no तथातिपिta·thā·ti·pi मेme नो,no अञ्ञथातिपिañ·ña·thā·ti·pi मेme नो,no नोतिपिno·ti·pi मेme नो,no नोno नोतिपिno·ti·pi मेme नो’ति।no

     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.”

180. 180

     सोso ‘अनस्सासिकंa·nas·sā·si·kaṃ इदंi·daṃ ब्रह्मचरियन्’ति—brah·ma·ca·ri·yan

     So ‘anassāsikaṁ idaṁ brahmacariyan’ti—

     This spiritual life is unreliable.’

181. 181

     इतिi·ti विदित्वाvi·dit·vā तस्माtas·mā ब्रह्मचरियाbrah·ma·ca·ri·yā निब्बिज्जnib·bij·ja पक्कमति।pak·ka·ma·ti

     iti viditvā tasmā brahmacariyā nibbijja pakkamati.

     Realizing this, they leave disappointed.

182. 182

     इदंi·daṃ खो,kho सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चतुत्थंca·tut·thaṃ अनस्सासिकंa·nas·sā·si·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ अक्खातंak·khā·taṃ यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

183. 183

     इमानिi·mā·ni खोkho तानि,tā·ni सन्दक,san·da·ka तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चत्तारिcat·tā·ri अनस्सासिकानिa·nas·sā·si·kā·ni ब्रह्मचरियानिbrah·ma·ca·ri·yā·ni अक्खातानिak·khā·tā·ni यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति।ku·sa·lan

     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.”

184. 184

     “अच्छरियं,ac·cha·ri·yaṃ भोbho आनन्द,ā·nan·da अब्भुतं,ab·bhu·taṃ भोbho आनन्द।ā·nan·da

     “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.

     “It’s incredible, worthy Ānanda, it’s amazing,

185. 185

     यावञ्चिदंyā·vañ·ci·daṃ तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na चत्तारिcat·tā·ri अनस्सासिकानेवa·nas·sā·si·kā·ne·va ब्रह्मचरियानिbrah·ma·ca·ri·yā·ni अनस्सासिकानिa·nas·sā·si·kā·ni ब्रह्मचरियानीतिbrah·ma·ca·ri·yā·nī·ti अक्खातानिak·khā·tā·ni यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ नna वसेय्य,va·sey·ya वसन्तोva·san·to चca नाराधेय्यnā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

186. 186

     सोso पन,pa·na भोbho आनन्द,ā·nan·da सत्थाsat·thā किंkiṃ वादीvā·dī किंkiṃ अक्खायीak·khā·yī यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति।ku·sa·lan

     So pana, bho ānanda, satthā kiṁ vādī kiṁ akkhāyī yattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti.

     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?”

187. 187

     “इध,i·dha सन्दक,san·da·ka तथागतोta·thā·ga·to लोकेlo·ke उप्पज्जतिup·paj·ja·ti अरहंa·ra·haṃ सम्मासम्बुद्धोsam·mā·sam·bud·dho विज्जाचरणसम्पन्नोvij·jā·ca·ra·ṇa·sam·pan·no सुगतोsu·ga·to लोकविदूlo·ka·vi·dū अनुत्तरोa·nut·ta·ro पुरिसदम्मसारथिpu·ri·sa·dam·ma·sā·ra·thi सत्थाsat·thā देवमनुस्सानंde·va·ma·nus·sā·naṃ बुद्धोbud·dho भगवाbha·ga·vā …पे…pe

     “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 fit for training, teacher of gods and humans, awakened, blessed. …

188. 188

     सोso इमेi·me पञ्चpañ·ca नीवरणेnī·va·ra·ṇe पहायpa·hā·ya चेतसोce·ta·so उपक्किलेसेu·pak·ki·le·se पञ्ञायpañ·ñā·ya दुब्बलीकरणेdub·ba·lī·ka·ra·ṇe

     so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe

     He gives up these five hindrances, corruptions of the heart that weaken wisdom.

189. 189

     विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

     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.

190. 190

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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 with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

191. 191

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka भिक्खुbhik·khu वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā …पे…pe दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

     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 …

192. 192

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

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

     (Pāli only)

193. 193

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka भिक्खुbhik·khu पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरतिvi·ha·ra·ti …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

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

     third absorption …

194. 194

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

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

     (Pāli only)

195. 195

     पुनpu·na चपरं,ca·pa·raṃ सन्दक,san·da·ka भिक्खुbhik·khu सुखस्सsu·khas·sa चca पहानाpa·hā·nā …पे…pe चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

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

     fourth absorption.

196. 196

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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.

197. 197

     सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te पुब्बेनिवासानुस्सतिञाणायpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

     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.

198. 198

     सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति,a·nus·sa·ra·ti सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo …पे…pe इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरति।a·nus·sa·ra·ti

     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.

199. 199

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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 with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

200. 200

     सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te सत्तानंsat·tā·naṃ चुतूपपातञाणायcu·tū·pa·pā·ta·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

     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.

201. 201

     सोso दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सतिpas·sa·ti चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te …पे…pe यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानाति।pa·jā·nā·ti

     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 pass on according to their deeds.

202. 202

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

     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 with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

203. 203

     सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te आसवानंā·sa·vā·naṃ खयञाणायkha·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेति।a·bhi·nin·nā·me·ti

     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.

204. 204

     सोso ‘इदंi·daṃ दुक्खन्’तिduk·khan यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति;pa·jā·nā·ti

     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’.

205. 205

     ‘इमेi·me आसवा’तिā·sa·vā यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवसमुदयो’तिā·sa·va·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवनिरोधो’तिā·sa·va·ni·ro·dho यथाभूतंya·thā·bhū·taṃ पजानाति,pa·jā·nā·ti ‘अयंa·yaṃ आसवनिरोधगामिनीā·sa·va·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ पजानाति।pa·jā·nā·ti

     ‘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’.

206. 206

     तस्सtas·sa एवंe·vaṃ जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to कामासवापिkā·mā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti भवासवापिbha·vā·sa·vā·pi चित्तंcit·taṃ विमुच्चति,vi·muc·ca·ti अविज्जासवापिa·vij·jā·sa·vā·pi चित्तंcit·taṃ विमुच्चति।vi·muc·ca·ti

     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.

207. 207

     विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ होति।ho·ti

     Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

     When they’re freed, they know they’re freed.

208. 208

     ‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti

     ‘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 nothing further for this place.’

209. 209

     यस्मिंyas·miṃ खो,kho सन्दक,san·da·ka सत्थरिsat·tha·ri सावकोsā·va·ko एवरूपंe·va·rū·paṃ उळारविसेसंu·ḷā·ra·vi·se·saṃ अधिगच्छतिa·dhi·gac·cha·ti तत्थtat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so ससक्कंsa·sak·kaṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ वसेय्य,va·sey·ya वसन्तोva·san·to चca आराधेय्यā·rā·dhey·ya ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति।ku·sa·lan

     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 with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.”

210. 210

     “योyo पनpa·na सो,so भोbho आनन्द,ā·nan·da भिक्खुbhik·khu अरहंa·ra·haṃ खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाsam·ma·dañ·ñā विमुत्तोvi·mut·to परिभुञ्जेय्यpa·ri·bhuñ·jey·ya सोso कामे”ति?kā·me

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

211. 211

     “योyo सो,so सन्दक,san·da·ka भिक्खुbhik·khu अरहंa·ra·haṃ खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाविमुत्तो,sam·ma·dañ·ñā·vi·mut·to अभब्बोa·bhab·bo सोso पञ्चट्ठानानिpañ·caṭ·ṭhā·nā·ni अज्झाचरितुं।aj·jhā·ca·ri·tuṃ

     “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 heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects.

212. 212

     अभब्बोa·bhab·bo खीणासवोkhī·ṇā·sa·vo भिक्खुbhik·khu सञ्चिच्चsañ·cic·ca पाणंpā·ṇaṃ जीविताjī·vi·tā वोरोपेतुं,vo·ro·pe·tuṃ अभब्बोa·bhab·bo खीणासवोkhī·ṇā·sa·vo भिक्खुbhik·khu अदिन्नंa·din·naṃ थेय्यसङ्खातंthey·ya·saṅ·khā·taṃ आदातुं,ā·dā·tuṃ अभब्बोa·bhab·bo खीणासवोkhī·ṇā·sa·vo भिक्खुbhik·khu मेथुनंme·thu·naṃ धम्मंdham·maṃ पटिसेवेतुं,pa·ṭi·se·ve·tuṃ अभब्बोa·bhab·bo खीणासवोkhī·ṇā·sa·vo भिक्खुbhik·khu सम्पजानमुसाsam·pa·jā·na·mu·sā भासितुं,bhā·si·tuṃ अभब्बोa·bhab·bo खीणासवोkhī·ṇā·sa·vo भिक्खुbhik·khu सन्निधिकारकंsan·ni·dhi·kā·ra·kaṃ कामेkā·me परिभुञ्जितुं,pa·ri·bhuñ·ji·tuṃ सेय्यथापिsey·ya·thā·pi पुब्बेpub·be अगारियभूतो।a·gā·ri·ya·bhū·to

     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 layperson.

213. 213

     योyo सो,so सन्दक,san·da·ka भिक्खुbhik·khu अरहंa·ra·haṃ खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाविमुत्तो,sam·ma·dañ·ñā·vi·mut·to अभब्बोa·bhab·bo सोso इमानिi·mā·ni पञ्चट्ठानानिpañ·caṭ·ṭhā·nā·ni अज्झाचरितुन्”ति।aj·jhā·ca·ri·tun

     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.”

214. 214

     “योyo पनpa·na सो,so भोbho आनन्द,ā·nan·da भिक्खुbhik·khu अरहंa·ra·haṃ खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाविमुत्तोsam·ma·dañ·ñā·vi·mut·to तस्सtas·sa चरतोca·ra·to चेवce·va तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ पच्चुपट्ठितं:pac·cu·paṭ·ṭhi·taṃ

     “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 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?”

215. 215

     ‘खीणाkhī·ṇā मेme आसवा’”ति?ā·sa·vā

     ‘khīṇā me āsavā’”ti?

     (Pāli only)

216. 216

     “तेनte·na हि,hi सन्दक,san·da·ka उपमंu·pa·maṃ तेte करिस्सामि;ka·ris·sā·mi

     “Tena hi, sandaka, upamaṁ te karissāmi;

     “Well then, Sandaka, I shall give you a simile.

217. 217

     उपमायपिधेकच्चेu·pa·mā·ya·pi·dhe·kac·ce विञ्ञूviñ·ñū पुरिसाpu·ri·sā भासितस्सbhā·si·tas·sa अत्थंat·thaṃ आजानन्ति।ā·jā·nan·ti

     upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

     For by means of a simile some sensible people understand the meaning of what is said.

218. 218

     सेय्यथापि,sey·ya·thā·pi सन्दक,san·da·ka पुरिसस्सpu·ri·sas·sa हत्थपादाhat·tha·pā·dā छिन्ना;chin·nā

     Seyyathāpi, sandaka, purisassa hatthapādā chinnā;

     Suppose there was a person whose hands and feet had been amputated.

219. 219

     तस्सtas·sa चरतोca·ra·to चेवce·va तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ जानाति:jā·nā·ti

     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?

220. 220

     ‘छिन्नाchin·nā मेme हत्थपादा’ति,hat·tha·pā·dā उदाहुu·dā·hu पच्चवेक्खमानोpac·ca·vek·kha·mā·no जानाति:jā·nā·ti

     ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti:

     Or would they be aware of it only when they checked it?”

221. 221

     ‘छिन्नाchin·nā मेme हत्थपादा’”ति?hat·tha·pā·dā

     ‘chinnā me hatthapādā’”ti?

     (Pāli only)

222. 222

     “नna खो,kho भोbho आनन्द,ā·nan·da सोso पुरिसोpu·ri·so सततंsa·ta·taṃ समितंsa·mi·taṃ जानाति:jā·nā·ti

     “Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti:

     “They wouldn’t be aware of it constantly,

223. 223

     ‘छिन्नाchin·nā मेme हत्थपादा’ति।hat·tha·pā·dā

     ‘chinnā me hatthapādā’ti.

     (Pāli only)

224. 224

     अपिa·pi चca खोkho पनpa·na नंnaṃ पच्चवेक्खमानोpac·ca·vek·kha·mā·no जानाति:jā·nā·ti

     Api ca kho pana naṁ paccavekkhamāno jānāti:

     only when they checked it.”

225. 225

     ‘छिन्नाchin·nā मेme हत्थपादा’”ति।hat·tha·pā·dā

     ‘chinnā me hatthapādā’”ti.

     (Pāli only)

226. 226

     “एवमेवe·va·me·va खो,kho सन्दक,san·da·ka योyo सोso भिक्खुbhik·khu अरहंa·ra·haṃ खीणासवोkhī·ṇā·sa·vo वुसितवाvu·si·ta·vā कतकरणीयोka·ta·ka·ra·ṇī·yo ओहितभारोo·hi·ta·bhā·ro अनुप्पत्तसदत्थोa·nup·pat·ta·sa·dat·tho परिक्खीणभवसंयोजनोpa·rik·khī·ṇa·bha·va·saṃ·yo·ja·no सम्मदञ्ञाविमुत्तोsam·ma·dañ·ñā·vi·mut·to तस्सtas·sa चरतोca·ra·to चेवce·va तिट्ठतोtiṭ·ṭha·to चca सुत्तस्सsut·tas·sa चca जागरस्सjā·ga·ras·sa चca सततंsa·ta·taṃ समितंsa·mi·taṃ ञाणदस्सनंñā·ṇa·das·sa·naṃ नna पच्चुपट्ठितं:pac·cu·paṭ·ṭhi·taṃ

     “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.

227. 227

     ‘खीणाkhī·ṇā मेme आसवा’ति;ā·sa·vā

     ‘khīṇā me āsavā’ti;

     (Pāli only)

228. 228

     अपिa·pi चca खोkho पनpa·na नंnaṃ पच्चवेक्खमानोpac·ca·vek·kha·mā·no जानाति:jā·nā·ti

     api ca kho pana naṁ paccavekkhamāno jānāti:

     Rather, they are aware of it only when they checked it.”

229. 229

     ‘खीणाkhī·ṇā मेme आसवा’”ति।ā·sa·vā

     ‘khīṇā me āsavā’”ti.

     (Pāli only)

230. 230

     “कीवबहुकाkī·va·ba·hu·kā पन,pa·na भोbho आनन्द,ā·nan·da इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye निय्यातारो”ति?niy·yā·tā·ro

     “Kīvabahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātāro”ti?

     “But Reverend Ānanda, in this teaching and training, how many are emancipated?”

231. 231

     “नna खो,kho सन्दक,san·da·ka एकंयेवe·kaṃ·ye·va सतंsa·taṃ नna द्वेdve सतानिsa·tā·ni नna तीणिtī·ṇi सतानिsa·tā·ni नna चत्तारिcat·tā·ri सतानिsa·tā·ni नna पञ्चpañ·ca सतानि,sa·tā·ni अथa·tha खोkho भिय्योवbhiy·yo·va येye इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye निय्यातारो”ति।niy·yā·tā·ro

     “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.”

232. 232

     “अच्छरियं,ac·cha·ri·yaṃ भोbho आनन्द,ā·nan·da अब्भुतं,ab·bhu·taṃ भोbho आनन्द।ā·nan·da

     “Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.

     “It’s incredible, worthy Ānanda, it’s amazing!

233. 233

     नna चca नामnā·ma सधम्मोक्कंसनाsa·dham·mok·kaṃ·sa·nā भविस्सति,bha·vis·sa·ti नna परधम्मवम्भना,pa·ra·dham·ma·vam·bha·nā आयतनेā·ya·ta·ne चca धम्मदेसनाdham·ma·de·sa·nā तावtā·va बहुकाba·hu·kā चca निय्यातारोniy·yā·tā·ro पञ्ञायिस्सन्ति।pañ·ñā·yis·san·ti

     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.

234. 234

     इमेi·me पनाजीवकाpa·nā·jī·va·kā पुत्तमतायput·ta·ma·tā·ya पुत्ताput·tā अत्तानञ्चेवat·tā·nañ·ce·va उक्कंसेन्ति,uk·kaṃ·sen·ti परेpa·re चca वम्भेन्तिvam·bhen·ti तयोta·yo चेवce·va निय्यातारोniy·yā·tā·ro पञ्ञपेन्ति,pañ·ña·pen·ti सेय्यथिदं—sey·ya·thi·daṃ

     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:

235. 235

     नन्दंnan·daṃ वच्छं,vac·chaṃ किसंki·saṃ सङ्किच्चं,saṅ·kic·caṃ मक्खलिंmak·kha·liṃ गोसालन्”ति।go·sā·lan

     nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti.

     Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.”

236. 236

     अथa·tha खोkho सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko सकंsa·kaṃ परिसंpa·ri·saṃ आमन्तेसि:ā·man·te·si

     Atha kho sandako paribbājako sakaṁ parisaṁ āmantesi:

     Then the wanderer Sandaka addressed his own assembly,

237. 237

     “चरन्तुca·ran·tu भोन्तोbhon·to समणेsa·ma·ṇe गोतमेgo·ta·me ब्रह्मचरियवासो।brah·ma·ca·ri·ya·vā·so

     “carantu bhonto samaṇe gotame brahmacariyavāso.

     “Go, good fellows. The spiritual life is lived under the ascetic Gotama.

238. 238

     नna दानिdā·ni सुकरंsu·ka·raṃ अम्हेहिam·he·hi लाभसक्कारसिलोकेlā·bha·sak·kā·ra·si·lo·ke परिच्चजितुन्”ति।pa·ric·ca·ji·tun

     Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccajitun”ti.

     It’s not easy for me to forsake possessions, honor, or popularity now.”

239. 239

     इतिi·ti हिदंhi·daṃ सन्दकोsan·da·ko परिब्बाजकोpa·rib·bā·ja·ko सकंsa·kaṃ परिसंpa·ri·saṃ उय्योजेसिuy·yo·je·si भगवतिbha·ga·va·ti ब्रह्मचरियेति।brah·ma·ca·ri·ye·ti

     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.

240. 240

     सन्दकसुत्तंsan·da·ka·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ छट्ठं।chaṭ·ṭhaṃ

     Sandakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

     (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.