Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)So I have heard. ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme.At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

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

Atha kho āyasmā ānando sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi:
sāyanhasamayaṁ → sāyaṇhasamayaṁ (sya-all) | paṭisallānā → paṭisallāṇā (pts) | paṭisallānā → patisallānā (bjt)Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the mendicants: “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti.
devakatasobbho → devakaṭasobbho (sya-all) | devakatasobbho tenupasaṅkamissāma → devakaṭasobbho ten upasaṅkamissāma (pts) | devakaṭasobbho → devakatasobbho (bj: sīmu8, machasaṁ, syā) | āyāmāvuso → āyām āvuso (pts)“Come, reverends, let’s go to the Devakata Pool to see the cave.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.
evamāvusoti → evam-āvuso ti (pts)“Yes, reverend,” they replied. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena devakatasobbho tenupasaṅkami.
devakatasobbho → devakaṭasobbho (bj, sya-all) | devakatasobbho tenupasaṅkami → devakaṭasobbho ten upasaṅkami (pts)Then Ānanda together with several mendicants went to the Devakata Pool.

Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—
uccāsaddamahāsaddāya → uccāsaddāya mahāsaddāya (pts) | uccāsaddamahāsaddāya → uccāsaddāya mahāsaddāya (bj: PTS) | uccāsaddamahāsaddāya → uccāsaddāya mahāsaddāya (sya-all: yu.) | seyyathidaṁ → seyyathīdaṁ (th, pts)Now at that time, Sandaka and the large assembly of wanderers were sitting together making an uproar, a colossal racket. They engaged in all kinds of low talk, such as rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
yānakathaṁ → (bj) | itthikathaṁ → itthikathaṁ purisakathaṁ (bj); itthīkathaṁ (sya-all) | vatthakathaṁ → (sya-all) | kumbhaṭṭhānakathaṁ → kumbhaṭṭhānakathaṁ kumbhadāsikathaṁ (sya-all) | purisakathaṁ → purisakathaṁ (bj: machasaṁ, syā, PTS, ūnaṁ)talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.

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

Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami.
tenupasaṅkami → ten upasaṅkami (pts)Then Venerable Ānanda went up to the wanderer Sandaka, Atha kho sandako paribbājako āyasmantaṁ ānandaṁ etadavoca:
kho → kho pana (sya-all) | etadavoca → etad-avoca (pts)who said to him, “etu kho bhavaṁ ānando, svāgataṁ bhoto ānandassa.
svāgataṁ → sāgataṁ (pts) | svāgataṁ → sāgataṁ (bj: sīmu8)“Come, worthy Ānanda! Welcome, worthy Ānanda! Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
pariyāyamakāsi → pariyāyam-akāsi (pts) | idhāgamanāya → idh āgamanāya (pts)It’s been a long time since you took the opportunity to come here. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.
idamāsanaṁ paññattanti → idam-āsanaṁ paññattan-ti (pts)Please sit down, here, a seat is ready.” Nisīdi kho āyasmā ānando paññatte āsane.Ānanda sat down on the seat spread out, Sandakopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
sandakopi → sandako pi (pts)while Sandaka took a low seat and sat to one side. Ekamantaṁ nisinnaṁ kho sandakaṁ paribbājakaṁ āyasmā ānando etadavoca:
paribbājakaṁ → paribbājakam (pts) | etadavoca → etad-avoca (pts)Ānanda said to Sandaka, “kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
kāya nuttha → kāyanuttha (my, bjt) | antarākathā → antarā kathā (bjt) | nuttha → nu ttha (pts) | vippakatāti → vippakatā ti (pts)“Sandaka, what were you sitting talking about just now? What conversation was left unfinished?”

“Tiṭṭhatesā, bho ānanda, kathā yāya mayaṁ etarahi kathāya sannisinnā.
tiṭṭhatesā → tiṭṭhat esā (pts)“Worthy Ānanda, leave aside what we were sitting talking about just now. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya.
savanāya → savaṇāya (bj) | nesā → n esā (pts) | pacchāpi → pacchā pi (pts)It won’t be hard for you to hear about that later. Sādhu vata bhavantaṁyeva ānandaṁ paṭibhātu sake ācariyake dhammīkathā”ti.
dhammīkathāti → dhammī kathāti (bjt, th) | bhavantaṁyeva → bhavantaṁ yeva (pts) | dhammīkathāti → dhammī kathā ti (pts)It’d be great if Mister Ānanda himself would give a Dhamma talk explaining his own denomination.”

“Tena hi, sandaka, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
tena hi → tenahi (th) | manasi karohi → manasikarohi (th, pts)“Well then, Sandaka, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi.
bhoti → bho ti (pts)“Yes, worthy sir,” replied Sandaka. Āyasmā ānando etadavoca:
etadavoca → etad-avoca (pts)Venerable Ānanda said this:

“cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti.
vasanto ca → vasanto vā (bj, pts1ed) | ca nārādheyya → vā na ārādheyya (bj, pts) | vā → vasanto ca (bj: machasaṁ, syā) | ca → vasanto vā (sī. pī.) evamuparipi anārādhanapakkhe (cck note) | ca → vasanto vāti pāṭho dissati (sya-all: sī. yu.) | cattārome → cattāro me (pts) | kusalanti → kusalan-ti (pts)“Sandaka, these things have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: four ways that negate the spiritual life, and four kinds of unreliable spiritual life. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the system of the skillful teaching.”

“Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti?
ca nārādheyya → vā na ārādheyya (bj, pts) | bho → (sya-all) | vā → vasanto ca (bj: machasaṁ, syā)“But worthy Ānanda, what are the four ways that negate the spiritual life, and the four kinds of unreliable spiritual life?”

“Idha, sandaka, ekacco satthā evaṁvādī hoti evaṁdiṭṭhi:
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all)“Sandaka, take a certain teacher who has this doctrine and view: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all, pts) | paroloko → paro loko (bjt, th) | sukatadukkaṭānaṁ → sukaṭa dukkaṭānaṁ (th) | natthi → na-tthi (pts) | natthi sukatadukkaṭānaṁ → na-tthi sukaṭadukkaṭānaṁ (pts) | natthi paroloko natthi → na-tthi paro loko na-tthi (pts) | imañca → imañ-ca (pts) | parañca → parañ-ca (pts)‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight. Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.
pathavī pathavīkāyaṁ → paṭhavī paṭhavīkāyaṁ (bj, pts); paṭhavī paṭhavikāyaṁ (sya-all) | cātummahābhūtiko → cātumahābhūtiko (bj: machasaṁ) | kālaṁ karoti → kālaṅkaroti (my)This person is made up of the four principal states. When they die, the earth in their body progresses and proceeds to the substance of earth. The water in their body progresses and proceeds to the substance of water. The fire in their body progresses and proceeds to the substance of fire. The air in their body progresses and proceeds to the substance of air. The faculties are transferred to space. Āsandipañcamā purisā mataṁ ādāya gacchanti,Four men with a bier carry away the corpse. yāvāḷāhanā padāni paññāyanti.
yāvāḷāhanā → yāva āḷāhanā (bj); yāva āḷahanā (sya-all) | yāvāḷāhanā → yāv āḷāhanā (pts)Their footprints show the way to the cremation ground. Kāpotakāni aṭṭhīni bhavanti.The bones become bleached. Bhassantā āhutiyo;
bhassantā āhutiyo → bhassantāhutiyo (bj, pts); bhasmantā hutiyo (sya-all)Offerings dedicated to the gods end in ashes. dattupaññattaṁ yadidaṁ dānaṁ.
yadidaṁ → yad-idaṁ (pts)Giving is a doctrine of morons. Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.
tucchā → tucchaṁ (bj, sya-all, pts) | ye keci → yekeci (th)When anyone affirms a positive teaching it’s just hollow, false nonsense. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.
paraṁ maraṇāti → parammaraṇāti (bjt, th) | paraṁ maraṇāti → param-maraṇā ti (pts)Both the foolish and the astute are annihilated and destroyed when their body breaks up, and they don’t exist after death.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:A sensible person reflects on this matter in this way: ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all)‘This teacher has such a doctrine and view. natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.
sukatadukkaṭānaṁ → sukaṭadukkaṭānaṁ (bj, sya-all) | paroloko → paro loko (bjt, th) | sukatadukkaṭānaṁ → sukaṭa dukkaṭānaṁ (th) 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.
pathavī pathavīkāyaṁ → paṭhavī paṭhavīkāyaṁ (bj); paṭhavī paṭhavikāyaṁ (sya-all) | kālaṁ karoti → kālaṅkaroti (my) | cātumahābhūtiko → cātummahābhūtiko (bjt, th) Āsandipañcamā purisā mataṁ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti.
yāvāḷāhanā → yāva āḷāhanā (bj); yāva āḷahanā (sya-all) | āsandipañcamā → āsandi pañcamā (bjt) Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo;
bhassantā āhutiyo → bhassantāhutiyo (bj); bhasmantā hutiyo (sya-all) dattupaññattaṁ yadidaṁ dānaṁ. Tesaṁ tucchā musā vilāpo ye keci atthikavādaṁ vadanti.
tucchā → tucchaṁ (bj, sya-all) | ye keci → yekeci (th) Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṁ maraṇā’ti.
paraṁ maraṇāti → parammaraṇāti (bjt, th) Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
avusitena → abbusitena (bj) | abbusitena → avusitena (bj: machasaṁ, PTS)If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṁ maraṇā’ti.
ucchijjissāma → ucchijjissāmi (bj) | ubho → ubhopi (sya-all) | sāmaññaṁ pattā → sāmaññapattā (pts) | paraṁ maraṇāti → parammaraṇāti (bjt, th) | ubhopi → ubho pi (pts) | paraṁ maraṇāti → param-maraṇā ti (pts)have attained exactly the same level. Yet I’m not one who says that both of us are annihilated and destroyed when our body breaks up, and we don’t exist after death. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ.
puttasambādhasayanaṁ → puttasambādhavasanaṁ (cck: sī.) | mālāgandhavilepanaṁ → mālā gandha vilepanaṁ (th) | panimassa → pan imassa (pts) | yohaṁ → yo haṁ (pts)But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher. Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi?
kiṁ jānanto kiṁ passanto → kiṁjānanto kiṁpassanto (bjt) | sohaṁ → so haṁ (pts)What do I know or see that I should lead the spiritual life under this teacher? ‘So abrahmacariyavāso ayan’ti—
ayanti → ayan-ti (pts)This negates the spiritual life.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati.
pakkamati → nibbijjāpakkamati (cck: sī.)Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts)This is the first way that negates the spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:
evaṁdiṭṭhi karoto → evaṁdiṭṭhī karato (sya-all) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)Furthermore, take a certain teacher who has this doctrine and view: ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ.
karoto → karato (bj, sya-all, pts) | pācāpayato → pācayato (bj, pts) | musā bhaṇato karoto → musābhaṇato karato (bj) | pācāpayato socayato → pacāpayato socato (sya-all) | pāṇamatipātayato → pāṇamatipātāpayato (sya-all); pāṇamatimāpayato (pts) | socāpayato kilamato kilamāpayato → kilamayato (pts) | karato → karoto (bj: machasaṁ) | pācayato → pacāpayato (bj: machasaṁ, syā) | karato → karoto (bj: machasaṁ) | pāṇamatipātayato → pāṇam-atimāpayato (pts)‘The one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
pathaviyā → paṭhaviyā (bj, sya-all, pts) | ekamaṁsakhalaṁ → ekaṁ maṁsakhalaṁ (bj: machasaṁ, syā) | ekamaṁsapuñjaṁ → ekaṁ puñjaṁ (bj: machasaṁ, syā) | ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ → ekamaṁsakhalaṁ ekamaṁsapuñjaṁ (bjt, pts) | tatonidānaṁ → tato nidānaṁ (bjt) | cepi → ce pi (pts) | natthi → na-tthi (pts)If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
pacāpento → pācento (bj, sya-all, pts) | pācento → pācāpentā (bj: machasaṁ) | tatonidānaṁ → tato nidānaṁ (bjt) | dakkhiṇañcepi → dakkhiṇañ-ce pi (pts) | pacāpento natthi → pācento na-tthi (pts) | natthi → na-tthi (pts)If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.
yajāpento → yājento (bj, pts) | yājento → sajāpento (bj: machasaṁ, syā) | tatonidānaṁ → tato nidānaṁ (bjt) | uttarañcepi → uttarañ-ce pi (pts) | yajāpento natthi → yājento na-tthi (pts) | natthi → na-tthi (pts)If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
saṁyamena → saññamena (th) | natthi → na-tthi (pts) | āgamoti → āgamo ti (pts)In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:A sensible person reflects on this matter in this way: ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—
evaṁdiṭṭhi karoto → evaṁdiṭṭhī karato (sya-all)‘This teacher has such a doctrine and view. karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṁ ādiyato sandhiṁ chindato nillopaṁ harato ekāgārikaṁ karoto paripanthe tiṭṭhato paradāraṁ gacchato musā bhaṇato karoto na karīyati pāpaṁ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
karoto → karato (bj, sya-all, pts) | musā bhaṇato karoto → musābhaṇato karato (bj) | pathaviyā → paṭhaviyā (bj, sya-all) | pācāpayato → pacāpayato (sya-all) | pāṇamatipātayato → pāṇamatipātāpayato (sya-all) | pācāpayato socato socāpayato kilamato kilamāpayato → pācayato socayato kilamayato (bjt) | ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ → ekamaṁsakhalaṁ ekamaṁsapuñjaṁ (bjt) | tatonidānaṁ → tato nidānaṁ (bjt) Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.
pacāpento → pācento (bj, sya-all) | tatonidānaṁ → tato nidānaṁ (bjt) Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.
yajāpento → yājento (bj) | tatonidānaṁ → tato nidānaṁ (bjt) Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
saṁyamena → saññamena (th) Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
avusitena → abbusitena (bj)If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti.
sāmaññaṁ pattā → sāmaññapattā (pts) | ubhopi → ubho pi (pts) | pāpanti → pāpan-ti (pts)have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done. 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. Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi?
kiṁ jānanto kiṁ passanto → kiṁjānanto kiṁpassanto (bjt)What do I know or see that I should lead the spiritual life under this teacher? ‘So abrahmacariyavāso ayan’ti
ayanti → ayan-ti (pts)This negates the spiritual life.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati.
pakkamati → nibbijjāpakkamati (bj: sīmu8)Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca nārādheyya → vā na ārādheyya (bj, pts)This is the second way that negates the spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:
evaṁdiṭṭhi → evaṁdiṭṭhī (th) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)Furthermore, take a certain teacher who has this doctrine and view: ‘natthi hetu, natthi paccayo sattānaṁ saṅkilesāya;
saṅkilesāya → saṁkilesāya (my, ms2005) | natthi → na-tthi (pts)‘There is no cause or reason for the corruption of sentient beings. ahetū appaccayā sattā saṅkilissanti;
ahetū → ahetu (pts) | saṅkilissanti → saṁkilissanti (my)Sentient beings are corrupted without cause or reason. natthi hetu, natthi paccayo sattānaṁ visuddhiyā;
natthi → na-tthi (pts)There’s no cause or reason for the purification of sentient beings. ahetū appaccayā sattā visujjhanti;
ahetū → ahetu (pts)Sentient beings are purified without cause or reason. natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo;
vīriyaṁ → viriyaṁ (bjt, th) | purisathāmo → purisatthāmo (bjt)There is no power, no energy, no human strength or vigor. sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.
chasvevābhijātīsu → chassevābhijātisu (bj, pts) | avīriyā → aviriyā (bjt, pts) | avīriyā niyatisaṅgatibhāvapariṇatā → aviriyā niyati saṅgati bhāvapariṇatā (th) | chasvevābhijātīsu → chass-evābhijātisu (pts)All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:A sensible person reflects on this matter in this way: ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—
evaṁdiṭṭhi → evaṁdiṭṭhī (th)‘This teacher has such a doctrine and view. natthi hetu, natthi paccayo sattānaṁ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti.
saṅkilesāya → saṁkilesāya (my, ms2005) | saṅkilissanti → saṁkilissanti (my) Natthi hetu natthi paccayo sattānaṁ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedentī’ti.
chasvevābhijātīsu → chassevābhijātisu (bj) | vīriyaṁ → viriyaṁ (bjt, th) | purisathāmo → purisatthāmo (bjt) | avīriyā → aviriyā (bjt) | avīriyā niyatisaṅgatibhāvapariṇatā → aviriyā niyati saṅgati bhāvapariṇatā (th) Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
avusitena → abbusitena (bj)If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti.
sāmaññaṁ pattā → sāmaññapattā (pts) | ahetū → ahetu (pts) | yo cāhaṁ → yocāhaṁ (bjt) | ubhopi → ubho pi (pts)have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason. 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. Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi?
kiṁ jānanto kiṁ passanto → kiṁjānanto kiṁpassanto (bjt)What do I know or see that I should lead the spiritual life under this teacher? ‘So abrahmacariyavāso ayan’ti—
ayanti → ayan-ti (pts)This negates the spiritual life.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati.Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts)This is the third way that negates the spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā evaṁvādī hoti evaṁdiṭṭhi:
evaṁdiṭṭhi → evaṁdiṭṭhī (th) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)Furthermore, take a certain teacher who has this doctrine and view: ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā,
esikaṭṭhāyiṭṭhitā → īsikaṭṭhāyiṭṭhitātipi pāṭho (sya-all note) | sattime → satt ime (pts) | esikaṭṭhāyiṭṭhitā → esikaṭṭhāyi-ṭṭhitā (pts)‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
vipariṇamanti na aññamaññaṁ byābādhenti → viparinamanti nāññamaññaṁ vyābādhenti (bj) | vipariṇamanti na aññamaññaṁ → vipariṇāmenti nāññamaññaṁ (sya-all) | viparinamanti → viparināmenti (bj: machasaṁ, syā)They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. Katame satta?What seven? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—
pathavīkāyo → paṭhavīkāyo (bj, pts); paṭhavikāyo (sya-all) | sattame → sattime (bj) | sattame → ba. evaṁ. sī. sattime (sya-all note) | sattame → satt (pts)The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
sattakāyā → satta kāyā (bjt, th) | sattakāyā → ime satta kāyā (pts) | esikaṭṭhāyiṭṭhitā → esikaṭṭhāyi-ṭṭhitā (pts)These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti. Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
vipariṇamanti na aññamaññaṁ → vipariṇāmenti nāññamaññaṁ (sya-all) | viparinamanti → viparināmenti (bj: machasaṁ, syā) | vipariṇamanti na aññamaññaṁ byābādhenti → viparinamanti nāññamaññaṁ vyābādhenti (bjt)They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.
natthi → na-tthi (pts)And here there is no one who kills or who makes others kill; no one who learns or who educates others; no one who understands or who helps others understand. Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti.
kañci → kiñci (mr) | kañci → kiñci (cck: ka.) | yopi → yepi (bjt) | yopi → ye pi (pts)If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati.
tveva → yeva (bj) | sattannaṁ tveva → sattannaṁtveva (my) | vivaramanupatati → vivaramanuppatati (th) | tveva → tv-eva (pts) | vivaramanupatati → vivaram-anupatati (pts)The sword simply passes through the gap between the seven substances. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.
mahākappino → mahākappuno (bj, pts1ed) | cullāsīti → cūḷāsīti (sya-all, km) | ājīvakasate → ājīvasate (bj, sya-all) | yonipamukhasatasahassāni saṭṭhi ca → yonippamukhasatasahassāni saṭṭhiñca (sya-all) | saññīgabbhā → saññigabbhā (sya-all) | asaññīgabbhā → asaññigabbhā (sya-all) | nigaṇṭhigabbhā → niganthagabbhā (sya-all) | pesācā → pisācā (sya-all) | pavuṭā → pavuṭā satta pāsāṇā (sya-all) | ājīvasate → ājīvakasate (bj: sīmu8, machasaṁ) | nigaṇṭhigabbhā → niganthagabbhā (bj: syā) | pesācā → pisācā (bj: machasaṁ, syā) | pavuṭā → pamuṭā (bj: sīmu8) | cullāsītimahākappuno → mahākappino (bj: machasaṁ, syā) | cullāsīti → cūḷāsīti (cck: sī. syā. kaṁ. pī.) | mahākappino → mahākappuno (cck: sī. pī.) | dvaṭṭhipaṭipadā → dvaṭṭhi paṭipadā (bjt) | aṭṭha purisabhūmiyo → aṭṭhapurisabhūmiyo (bjt) | satta supinā satta supinasatāni cullāsīti mahākappino → sattasupinā sattasupinasatāni cullāsītimahākappuno (bjt) | dvaṭṭhipaṭipadā → dvaṭṭhippaṭipadā (th) | + → pāsāṇā satta (th) | panimāni → pan imāni (pts) | dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo → dvaṭṭhi paṭipadā dvaṭṭh antarakappā chaḷ-ābhijātiyo (pts) | paribbājakasate → paribbājasate (pts) | dukkhassantaṁ → dukkhass antaṁ (pts)There are 1.4 million main wombs, and 6,000, and 600; 500 deeds, and five, and three; deeds and half-deeds; 62 paths of practice, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life; 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 dragon abodes; 2,000 lordships, 3,000 hells, and 36 realms of dusky sky; seven percipient embryos, seven non-percipient embryos, seven knotless embryos, seven gods, seven mental heavens, seven goblins, seven streams, seven castoff incarnations and 700 castoff incarnations, seven downfalls and 700 downfalls, seven dreams and 700 dreams, and 8.4 million great eons—through all of which the foolish and the astute transmigrate before making an end of suffering. Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti.
kammaṁ → (bj) | byantiṁ karissāmīti → vyantīkarissāmīti (bj, sya-all) | byantīkarissāmīti → byantiṁ karissāmīti (bj: machasaṁ) | vatena → vattena (th) | aparipakkaṁ → apparipakkaṁ (th) | natthi imināhaṁ → na-tthi iminā haṁ (pts) | byantiṁ karissāmīti → byantikarissāmīti (pts)And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual practice I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. Hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.
pariyantakate → pariyantakaṭe (bj) | natthi → na-tthi (pts)Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;
nibbeṭhiyamānameva → nibbedhiyamānameva (sya-all) | seyyathāpi → seyyathā pi (pts) | nibbeṭhiyamānameva → nibbeṭhiyamānam-eva (pts)It’s like how, when you toss a ball of string, it rolls away unraveling. evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.
evameva → evamevaṁ (bjt) | ca → cā (bjt) | evameva → evam-evaṁ (pts) | dukkhassantaṁ → dukkhass antaṁ (pts)In the same way, after transmigrating the foolish and the astute will make an end of suffering.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:A sensible person reflects on this matter in this way: ‘ayaṁ kho bhavaṁ satthā evaṁvādī evaṁdiṭṭhi—
evaṁdiṭṭhi → evaṁdiṭṭhī (sya-all)‘This teacher has such a doctrine and view. sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.
vipariṇamanti na aññamaññaṁ → vipariṇāmenti nāññamaññaṁ (sya-all) | vipariṇamanti na aññamaññaṁ byābādhenti → viparinamanti nāññamaññaṁ vyābādhenti (bjt) Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—
pathavīkāyo → paṭhavīkāyo (sya-all) | sattame → sattime (bjt) ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṁ byābādhenti.
vipariṇamanti na aññamaññaṁ → vipariṇāmenti nāññamaññaṁ (sya-all) | vipariṇamanti na aññamaññaṁ byābādhenti → viparinamanti nāññamaññaṁ vyābādhenti (bjt) Nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṁ chindati, na koci kañci jīvitā voropeti.
yopi → ye pi (pts) Sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatati.
sattannaṁ tveva → sattannaṁtveva (my) | tveva → yeva (bjt) | vivaramanupatati → vivaramanuppatati (th) 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.
yonipamukhasatasahassāni saṭṭhi ca → yonippamukhasatasahassāni saṭṭhiñca (sya-all) | ājīvakasate → ājīvasate (sya-all, pts) | saññīgabbhā → saññigabbhā (sya-all, pts) | asaññīgabbhā → asaññigabbhā (sya-all, pts) | nigaṇṭhigabbhā → niganthagabbhā (sya-all) | pesācā → pisācā (sya-all) | pavuṭā → pavuṭā satta pāsāṇā (sya-all) | cullāsīti → cūḷāsīti (sya-all) | paribbājakasate → paribbājasate (pts) | mahākappino → mahākappuno (pts) | ājīvasate → ājīvakasate (bj: sīmu8, machasaṁ) | yonipamukhasatasahassāni → yoni pamukhasatasahassāni (bjt) | dvaṭṭhipaṭipadā → dvaṭṭhippaṭipadā (th) | + → pāsāṇā satta (th) 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.
byantiṁ karissāmīti → byantīkarissāmīti (sya-all); byantikarissāmīti (pts) | pariyantakate → pariyantakaṭe (pts) | byantiṁ karissāmīti → vyantīkarissāmīti (bjt) | vatena → vattena (th) | aparipakkaṁ → apparipakkaṁ (th) | hāyanavaḍḍhane → hāyana vaḍḍhane (th) Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;
nibbeṭhiyamānameva → nibbedhiyamānameva (sya-all) evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.
evameva → evamevaṁ (bjt) Sace pana imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
pana → (bj, pts) | avusitena → abbusitena (bj)If what that teacher says is true, both I who have not accomplished this and one who has accomplished it Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti.
sāmaññaṁ pattā → sāmaññapattā (pts) | ubhopi → ubho pi (pts) | dukkhassantaṁ → dukkhass antaṁ (pts)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. Atirekaṁ kho panimassa bhoto satthuno naggiyaṁ muṇḍiyaṁ ukkuṭikappadhānaṁ kesamassulocanaṁ, yohaṁ puttasambādhasayanaṁ ajjhāvasanto kāsikacandanaṁ paccanubhonto mālāgandhavilepanaṁ dhārento jātarūparajataṁ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṁ.
puttasambādhasayanaṁ → vasanaṁ (bj: sīmu8, machasaṁ) | panimassa → pan imassa (pts) | yohaṁ → yo haṁ (pts)But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher. Sohaṁ kiṁ jānanto kiṁ passanto imasmiṁ satthari brahmacariyaṁ carissāmi?
+ → kiṁjānanto (bjt) | sohaṁ → so haṁ (pts)What do I know or see that I should lead the spiritual life under this teacher? ‘So abrahmacariyavāso ayan’ti—
ayanti → ayan-ti (pts)This negates the spiritual life.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati.Realizing this, they leave disappointed.

Ayaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → cā (bj) | ca nārādheyya → vā na ārādheyya (pts)This is the fourth way that negates the spiritual life.

Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti.
vasanto ca → vesanto vā (bj) | te → (sya-all, pts) | ca nārādheyya → vā na ārādheyya (pts)These are the four ways that negate the spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the system of the skillful teaching.”

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.
abbhutaṁ → abbhūtaṁ (sya-all)“It’s incredible, worthy Ānanda, it’s amazing, Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalanti.
ca → vā (bj) | kusalanti → kusalaṁ (sya-all, pts) | ca nārādheyya → vā na ārādheyya (pts) | abrahmacariyavāsāva samānā → abrahmacariyavāsā vasamānā (bjt) | yāvañcidaṁ → yāvañ-c idaṁ (pts) | abrahmacariyavāsāva → abrahmacariyavāsā va (pts) | abrahmacariyavāsāti → abrahmacariyavāsā ti (pts)how these four ways that negate the spiritual life have been explained by the Buddha. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti?
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts) | kusalanti → kusalan-ti (pts)But worthy Ānanda, what are the four kinds of unreliable spiritual life?”

“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti.
paccupaṭṭhitanti → paccupaṭṭhitan-ti (pts)‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ So suññampi agāraṁ pavisati, piṇḍampi na labhati, kukkuropi ḍaṁsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati.
ḍaṁsati → ḍasati (bj) | ḍasati → ḍaṁsati (bj: machasaṁ) | suññampi → suññam-pi (pts) | kukkuropi ḍaṁsati caṇḍenapi → kukkuro pi ḍasati caṇḍena pi (pts) | caṇḍenapi → caṇḍena pi (pts) | itthiyāpi purisassapi nāmampi gottampi → itthiyā pi purisassa pi nāmam-pi gottam-pi (pts) | gāmassapi nigamassapi nāmampi maggampi → gāmassa pi nigamassa pi nāmam-pi maggam-pi (pts)They enter an empty house; they get no almsfood; a dog bites them; they encounter a wild elephant, a wild horse, and a wild cow; they ask the name and clan of a woman or man; they ask the name and path to a village or town. So ‘kimidan’ti puṭṭho samāno ‘suññaṁ me agāraṁ pavisitabbaṁ ahosi’, tena pāvisiṁ; ‘piṇḍampi aladdhabbaṁ ahosi’, tena nālatthaṁ; ‘kukkurena ḍaṁsitabbaṁ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṁ ahosi’, tena samāgamiṁ; ‘caṇḍena assena samāgantabbaṁ ahosi’, tena samāgamiṁ; ‘caṇḍena goṇena samāgantabbaṁ ahosi’, tena samāgamiṁ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṁ ahosi’, tena pucchiṁ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṁ ahosi’, tena pucchinti.
tenamhi → tena (mr); tenāsiṁ (?) | piṇḍampi → piṇḍaṁ me (bj, sya-all, pts) | ḍaṁsitabbaṁ → ḍasitabbaṁ (bj, pts) | samāgamiṁ → samāgamaṁ (bj, pts) | tena pucchinti → tenāpucchinti (bj, pts) | tena nālatthaṁ → tenāladdhaṁ (sya-all) | samāgamaṁ → samāgamiṁ (bj: machasaṁ) | tenamhi → tena (cck: ka.); tenāsiṁ (cck: ?) | kimidanti → kim-idan-ti (pts) | piṇḍampi → piṇḍam-me (pts) | tenamhi → ten amhi (pts) | samāgamiṁ itthiyāpi purisassapi nāmampi → samāgamaṁ itthiyā pi purisassa pi nāmam-pi (pts) | tena pucchiṁ gāmassapi nigamassapi nāmampi maggampi → tenāpucchiṁ gāmassa pi nigamassa pi nāmam-pi maggam-pi (pts)When asked, ‘Why is this?’ they answer: ‘I had to enter an empty house, that’s why I entered it. I had to get no almsfood, that’s why I got none. I had to get bitten by a dog, that’s why I was bitten. I had to encounter a wild elephant, a wild horse, and a wild cow, that’s why I encountered them. I had to ask the name and clan of a woman or man, that’s why I asked. I had to ask the name and path to a village or town, that’s why I asked.’

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

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts)This is the first kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā anussaviko hoti anussavasacco.
caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti.
itihitihaparamparāya → itihītihaparamparāya (sya-all, pts) | itihitihaparamparāya → itihitiha paramparāya (bjt)They teach by oral transmission, by the lineage of testament, by canonical authority. Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti.
tathāpi → aññathāpi (bj) | sussutampi → sussatampi (pts) | dussutampi → dussatampi (pts) | sussutampi → susutampi (th) | sussutampi → sussatam-pi (pts) | dussutampi → dussatam-pi (pts) | tathāpi → tathā pi (pts) | aññathāpi → aññathā pi (pts)But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:
tatra → yatra (bj)A sensible person reflects on this matter in this way: ‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti.
itihitihaparamparāya → itihītihaparamparāya (sya-all, pts) | itihitihaparamparāya → itihitiha paramparāya (bjt)‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’.
pana → pana sandaka (sya-all) | sussutampi → sussatampi (pts) | dussutampi → dussatampi (pts) | sussutampi → susutampi (th) | sussutampi → sussatam-pi (pts) | dussutampi → dussatam-pi (pts) | tathāpi → tathā pi (pts) | aññathāpi → aññathā pi (pts)But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise. So ‘anassāsikaṁ idaṁ brahmacariyan’ti—
brahmacariyanti → brahmacariyan-ti (pts)This spiritual life is unreliable.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati.Realizing this, they leave disappointed.

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts)This is the second kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā takkī hoti vīmaṁsī.
caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)Furthermore, take another teacher who relies on logic and inquiry. So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ dhammaṁ deseti.
sayampaṭibhānaṁ → sayaṁpaṭibhānaṁ (my, th, pts)They teach what they have worked out by logic, following a line of inquiry, expressing their own perspective. Takkissa kho pana, sandaka, satthuno vīmaṁsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti.
sutakkitampi → sutakkitam-pi (pts) | duttakkitampi → duttakkitam-pi (pts) | tathāpi → tathā pi (pts) | aññathāpi → aññathā pi (pts)But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.

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

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts)This is the third kind of unreliable spiritual life.

Puna caparaṁ, sandaka, idhekacco satthā mando hoti momūho.
mando hoti momūho → mandomomuho (sya-all) | momūho → momuho (pts) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)Furthermore, take another teacher who is dull and stupid. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ:
tattha tattha → tathā tathā (bj, sya-all, km, pts1ed) | momūhattā tattha tattha → momuhattā tathā tathā (sya-all, pts) | tathā → tattha tattha (bj: machasaṁ) | tattha → tathā tathā (cck: sī. syā. kaṁ. pī.) | vācāvikkhepaṁ → vācā vikkhepaṁ (bjt)Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
aññathātipi → aññathāpi (bj, pts1ed) | tathātipi → tathāpi (bj, pts1ed) | evantipi → evampi (bj, pts1ed) | tathātipi → tathā pi (pts) | aññathātipi me no notipi → aññathā pi (pts) | notipi → ti pi (pts) | evampi → evantipi (bj: machasaṁ, syā) | tathāpi → tathātipi (bj: machasaṁ, syā) | aññathāpi → aññathātipi (bj: machasaṁ, syā) | evantipi → evampi (cck: sī. pī.) | tathātipi → tathāpi (cck: sī. pī.) | aññathātipi → aññathāpi (sī. pī.) ( ) sabbattha natthi (cck note) | notipi → no ti pi (pts) | noti → no ti (pts)‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

Tatra, sandaka, viññū puriso iti paṭisañcikkhati:A sensible person reflects on this matter in this way: ‘ayaṁ kho bhavaṁ satthā mando momūho.
momūho → momuho (sya-all)‘This teacher is dull and stupid. So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ—
tattha tattha → tathā tathā (bj) | momūhattā tattha tattha → momuhattā tathā tathā (sya-all)Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
evantipi → evampi (bj) | tathātipi → tathāpi (bj) | aññathātipi → aññathāpi (bj) | evampi → evantipi (bj: machasaṁ, syā) | tathāpi → tathātipi (bj: machasaṁ, syā) | aññathāpi → aññathātipi (bj: machasaṁ, syā) | notipi → no tipi (bjt)“I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.” So ‘anassāsikaṁ idaṁ brahmacariyan’ti—
brahmacariyanti → brahmacariyan-ti (pts)This spiritual life is unreliable.’ iti viditvā tasmā brahmacariyā nibbijja pakkamati.Realizing this, they leave disappointed.

Idaṁ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṁ anassāsikaṁ brahmacariyaṁ akkhātaṁ yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → cā (bj) | kusalaṁ → kusalanti (sya-all) | ca nārādheyya → vā na ārādheyya (pts)This is the fourth kind of unreliable spiritual life.

Imāni kho tāni, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalan”ti.
tāni → idaṁ padaṁ bj, sya-all, pts1ed potthakesu | tāni → (bj, sya-all, pts) | ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts) | kusalanti → kusalan-ti (pts)These are the four kinds of unreliable spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t complete the system of the skillful teaching.”

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.
abbhutaṁ → abbhūtaṁ (sya-all)“It’s incredible, worthy Ānanda, it’s amazing, Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṁ brahmacariyaṁ na vaseyya, vasanto ca nārādheyya ñāyaṁ dhammaṁ kusalaṁ.
ca → vā (bj) | ca nārādheyya → vā na ārādheyya (pts) | yāvañcidaṁ → yāvañ-c idaṁ (pts) | anassāsikāneva → anassāsikān eva (pts)how these four kinds of unreliable spiritual life have been explained by the Buddha. So pana, bho ānanda, satthā kiṁ vādī kiṁ akkhāyī yattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti.
pana → pana so (bj) | ca → vā (bj) | kiṁ vādī kiṁ akkhāyī → kiṁvādī kimakkhāyī (bjt, th, pts) | kusalanti → kusalan-ti (pts)But, worthy Ānanda, what would a teacher say and explain so that a sensible person would, to the best of their ability, practice such a spiritual path, and once practicing it, they would complete the system of the skillful teaching?”

“Idha, sandaka, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā …pe…
bhagavā → bhagavā so imaṁ lokaṁ sadevakaṁ (pts) | pe → vitthāro ma. ni. 2.9-10 kandarakasutte (cck note) | pe → spelled out in full (bjt)“Sandaka, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. … so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇeHe gives up these five hindrances, corruptions of the heart that weaken wisdom. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
vivicceva → eva (pts)Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
Yasmiṁ kho → yasmiṁ kho pana (sya-all, km, mr) | uḷāravisesaṁ → uḷāraṁ visesaṁ (bj, pts); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (bj: syā) | visesaṁ → uḷāravisesaṁ (bj: machasaṁ) | kho → yasmiṁ kho pana (cck: syā. kaṁ. ka.) | pana → sattasu ṭhānesu ayaṁ pāṭho natthi (sya-all: sī. yu.)A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

Puna caparaṁ, sandaka, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
caparaṁ → ca paraṁ (pts) | dutiyaṁ → pe-dutiyaṁ (pts)Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant … enters and remains in the second absorption … Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
uḷāravisesaṁ → uḷāraṁ visesaṁ (bj); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (sya-all) | visesaṁ → uḷāravisesaṁ (bj: machasaṁ) Puna caparaṁ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ upasampajja viharati.
upekkhako ca viharati → (sya-all)third absorption … Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
uḷāravisesaṁ → uḷāraṁ visesaṁ (bj); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (sya-all) Puna caparaṁ, sandaka, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
sukhassa → sukhassa ca pahānā dukkhassa (bj) | pahānā → pahānā dukkhassa ca pahānā (sya-all)fourth absorption. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
uḷāravisesaṁ → uḷāraṁ visesaṁ (bj); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (sya-all) | sāvako → ariyasāvako (sya-all) | visesaṁ → uḷāravisesaṁ (bj: machasaṁ)A sensible person would, to the best of their ability, lead the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
āneñjappatte → ānejjappatte (pts)When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
pubbenivāsaṁ → pubbe nivāsaṁ (bjt) | seyyathidaṁ → seyyathīdaṁ (th, pts) | dvepi → dve pi (pts) | sauddesaṁ → sa-uddesaṁ (pts)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. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
uḷāravisesaṁ → uḷāraṁ visesaṁ (bj); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (sya-all)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.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
āneñjappatte → ānejjappatte (pts)When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.
upapajjamāne → uppajjamāne (bj)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. Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
uḷāravisesaṁ → uḷāraṁ visesaṁ (bj); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (sya-all)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.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
abhininnāmeti → abhinnāmeti (sya-all) | āneñjappatte → ānejjappatte (pts)When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
kāmāsavāpi → kāmāsavā pi (pts) | bhavāsavāpi → bhavāsavā pi (pts) | avijjāsavāpi → avijjāsavā pi (pts)Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
vimuttamiti → vimuttam-iti (pts)When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ Yasmiṁ kho, sandaka, satthari sāvako evarūpaṁ uḷāravisesaṁ adhigacchati tattha viññū puriso sasakkaṁ brahmacariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalan”ti.
uḷāravisesaṁ → uḷāraṁ visesaṁ (bj, pts); oḷāravisesaṁ (sya-all) | ca → vā (bj) | kho → kho pana (sya-all) | kusalanti → kusalan-ti (pts)A sensible person would, to the best of their ability, lead the spiritual life with a teacher under whom they achieve such a high distinction, and, once practicing it, they would complete the system of the skillful teaching.”

“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?
anuppattasadattho → anuppattasadatto (pts) | parikkhīṇabhavasaṁyojano → parikkhīṇabhavasaññojano (bjt, th) | sammadaññā → samma-d-aññā (pts)“But worthy Ānanda, when a mendicant is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—could they still enjoy sensual pleasures?”

“Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṁ.
sammadaññāvimutto → sammadaññā vimutto (my) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt, th) | pañcaṭṭhānāni → pañcaṭhānāni (bjt) | pañcaṭṭhānāni → pañca ṭhānāni (th, pts) | sammadaññāvimutto → samma-d-aññā vimutto (pts)“Sandaka, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in five respects. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ, abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādātuṁ, abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevetuṁ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe agāriyabhūto.
paṭisevetuṁ → patisevetuṁ (bj); paṭisevituṁ (sya-all); patisevituṁ (pts) | pāṇaṁ → pāṇe (sya-all) | agāriyabhūto → āgāriyabhūto (sya-all) | seyyathāpi → seyyathā pi (pts)A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson. Yo so, sandaka, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.
sammadaññāvimutto → sammadaññā vimutto (my) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt, th) | pañcaṭṭhānāni → pañcaṭhānāni (bjt) | pañcaṭṭhānāni → pañca ṭhānāni (th) | sammadaññāvimutto → samma-d-aññāvimutto (pts) | pañcaṭṭhānāni ajjhācaritunti → pañca ṭhānāni ajjhācaritun-ti (pts)A mendicant who is perfected can’t transgress in these five respects.”

“Yo pana so, bho ānanda, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitaṁ:
parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikakhīṇabhavasaññojano sammadaññā vimutto (sya-all) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt) | sammadaññāvimutto → samma-d-aññā vimutto (pts) | ceva → eva (pts)“But worthy Ānanda, when a mendicant is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?” ‘khīṇā me āsavā’”ti?
āsavāti → āsavā ti (pts)

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

“Na kho, bho ānanda, so puriso satataṁ samitaṁ jānāti:“They wouldn’t be aware of it constantly, ‘chinnā me hatthapādā’ti.
ti → (chinnāva hatthapādā,) (sī. syā. kaṁ. pī.) (cck note) | hatthapādāti → hatthapādā ti (my) Api ca kho pana naṁ paccavekkhamāno jānāti:
naṁ → taṁ (bj); (sya-all) | pana → (pts) | api ca → apica (th)only when they checked it.” ‘chinnā me hatthapādā’”ti.
hatthapādāti → hatthapādā ti (pts)

“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:
ñāṇadassanaṁ na paccupaṭṭhitaṁ → (pts) | sammadaññāvimutto → sammadaññā vimutto (my) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt, th) | ñāṇadassanaṁ na paccupaṭṭhitaṁ → khīṇāca (bjt) | evameva → evam-eva (pts) | sammadaññāvimutto → samma-d-aññā vimutto (pts) | ceva → eva (pts)“In the same way, when a mendicant is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking. ‘khīṇā me āsavā’ti;
me āsavāti → va āsavā (pts) | āsavā’ti → (khīṇāva āsavā,) (sī. syā. kaṁ. pī.) (cck note) api ca kho pana naṁ paccavekkhamāno jānāti:
pana → (bj, pts) | naṁ → (sya-all) | api ca → apica (th)Rather, they are aware of it only when they checked it.” ‘khīṇā me āsavā’”ti.
āsavāti → āsavā ti (pts)

“Kīvabahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātāro”ti?
kīvabahukā → kīva bahukā (bjt, th, pts) | niyyātāroti → niyyātāro ti (pts)“But Reverend Ānanda, in this teaching and training, how many are emancipated?”

“Na kho, sandaka, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṁ dhammavinaye niyyātāro”ti.
ekaṁyeva → ekaṁ yeva (bjt, pts) | bhiyyova → bhiyyo va (pts) | niyyātāroti → niyyātāro ti (pts)“There are not just one hundred who are emancipated, Sandaka, or two or three or four or five hundred, but many more than that in this teaching and training.”

“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda.
abbhutaṁ → abbhūtaṁ (sya-all)“It’s incredible, worthy Ānanda, it’s amazing! Na ca nāma sadhammokkaṁsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti.
paradhammavambhanā → paradhammāvasādanā (bj) | āyatane ca → āyataneva (sya-all) | paradhammāvasādanā → naparadhammavambhanā (bj: machasaṁ, PTS)Namely, that there’s no glorifying one’s own teaching and putting down the teaching of others. The Dhamma is taught in its own field, and so many emancipated are recognized. Ime panājīvakā puttamatāya puttā attānañceva ukkaṁsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṁ—
pare → pre (sya-all) | paññapenti seyyathidaṁ → paññāpenti seyyathīdaṁ (sya-all, pts) | panājīvakā → pan ājīvikā (pts) | attānañceva → attānañ-c eva (pts) | ceva → eva (pts)But these Ājīvakas, sons of she whose sons are dead, glorify themselves and put others down. And they only recognize three who have been emancipated: nandaṁ vacchaṁ, kisaṁ saṅkiccaṁ, makkhaliṁ gosālan”ti.
makkhaliṁ gosālanti → makkhaligosālanti (bj) | saṅkiccaṁ → saṁkiccaṁ (my) | gosālanti → gosālan-ti (pts)Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.”

Atha kho sandako paribbājako sakaṁ parisaṁ āmantesi:Then the wanderer Sandaka addressed his own assembly, “carantu bhonto samaṇe gotame brahmacariyavāso.“Go, good fellows. The spiritual life is lived under the ascetic Gotama. Na dāni sukaraṁ amhehi lābhasakkārasiloke pariccajitun”ti.
na dāni → nadāni (bjt, th) | lābhasakkārasiloke → lābha sakkāra siloke (th) | pariccajitunti → pariccajitun-ti (pts)It’s not easy for me to forsake possessions, honor, or popularity now.” Iti hidaṁ sandako paribbājako sakaṁ parisaṁ uyyojesi bhagavati brahmacariyeti.
iti hidaṁ → itihidaṁ (bjt) | iti hidaṁ → itih idaṁ (pts) | brahmacariyeti → brahmacariye ti (pts)And that’s how the wanderer Sandaka sent his own assembly to lead the spiritual life under the Buddha.

Sandakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.