SD 35.

7 M 76/1:513-524 • Sandaka Sutta

7 Sandaka Sutta
The Discourse to Sandaka | M 76/1:513-524
Theme: False religions
Translated by Piya Tan ©2010
1 Sutta summary and highlights
1.1 SUTTA SUMMARY. The Sandaka Sutta (M 76) is a discourse by Ānanda to the wanderer Sandaka
and his followers on the kind of religious life (that is, being a monastic) that is false and that is unsatisfac-
tory. On a broader level, it is about what constitutes a false religion or teaching. The discourse also
touches on the nature of omniscience [§§21, 52].
The Sutta opens by telling us that the Buddha is in Ghosita’s park, near Kosambī [§1], but he is other-
wise silent, with Ānanda acting as his spokesman, as it were. Ānanda, emerging from his solitary retreat
in the evening, decides to visit the Deva,kaṭā Pool to see the pilikhan-tree cave, and there they meet a
large company of wanderers [§§2-3].
The wanderers are having small talk [§4], but Sandaka calls them to order on seeing Ānanda coming,
and welcomes him. When Ānanda asks about what they are discussing, Sandaka invites him speak on the
Dharma [§5]. The wanderer Sandaka’s openness towards Ānanda stands in stark contrast against the wan-
derer Nigrodha’s arrogance and dullness towards the Buddha, as reported in the Udumbarikā Sīha,nāda
Sutta (D 25).1 This contrast takes an even more dramatic turn when Sandaka rejoices in the Teaching and
invites his own company of wanderers to join the order at the close of the Sutta [§54].
Ānanda discourses to them on the four ways of living the unholy life (abrahma,cariya) [2; §§6-20],
and the four kinds of false religions [3; §§21-34]. In both cases, the wanderers rejoice in Ānanda’s
teachings [§§20, 34]. Seeing their exultation, Ānanda goes on to speak on the availability of the true holy
life [§§35-56], and the fruits of recluseship (sāmañña,phala) [§§37-50].
At the close of the teaching of the fruits of reclusehip, Sandaka questions Ānanda on whether an arhat
enjoys sense-pleasure, to which Ānanda replies that an arhat is incapable of killing, stealing, indulging in
sexual intercourse, or enjoying sense-pleasure by storing them up as he has done as a layman2 [§51]. San-
daka then asks whether an arhat has knowledge of his awakening at all times, and Ānanda replies that an
arhat only recalls this knowledge through reviewing [§52].
Finally, Sandaka asks how many “liberated saints” (niyyātāra)—a term found only here—are there in
the Buddha’s community. Ānanda replies that they are in the thousands. Sandaka exults and invites his
company of wanderers to go forth in the Buddha’s holy life [§§53-54].
1.2 SUTTA PARALLELS. The Sandaka Sutta does not have any parallel in the Chinese Agamas. Jap-
anese scholar AKANUMA Chizen (1929) mistakenly identifies SĀ 973 and SĀ2 2073 as its parallels. These
two Āgama discourses, however, record Ānanda as explaining the need to overcome lust, anger and delu-
sion, and that the noble eightfold path is the means to do so. These two discourses then would actually
parallel the Channa Paribbājaka Sutta (A 3.71).4 This is confirmed by the fact that in SĀ 973 (T2.251-
b22), Ānanda’s interlocutor is a heterodox wanderer called 栴陀 zhāntuó, whom the Taisho edition (p251
n7) and the Fóguang edition (p1463 n5) identify as Channa, the same interlocutor in A 3.71 (A 1:215,24)
mentioned above.
According to Analayo, “possibly the fact that SĀ 973 and SĀ2 207 take place at Ghosita’s park in
Kosambi, the location of M 76, may have led Akanuma to consider these two discourses as parallels to M
76. In this respect A 3.71 differs in fact from SĀ 973 and SĀ2 207, since [the Channa Paribbājaka Sutta]
A 3.71/1:215,23 reads savatthī nidānaṁ, which may indicate the location of the discourse or else, as sug-
gested by Rhys Davids in Woodward 1975:xi-xii, may only refer to the place where the suttas were col-
lected.” (2006:291 n119; references standardized).

1
D 25/3:36-57 = SD 1.4.
2
In other words, the arhat is incapable of any action motivated by lust.
3
SĀ 973/T2.251b-c & SĀ2 207/T2.451a-b (1929:167)
4
A 3.71/1:215-217 = SD 18.10.

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

The examination of a teacher’s claim to omniscience [§21] has a counterpart in MĀ 188 (T I 734b18),
where, however, the criticism is voiced by a heterodox recluse, not by Ānanda. Analayo has also identi-
fied a few parts of the Sandaka Sutta preserved in Sanskrit fragments.5

2 What is not the holy life

2.1 FOUR FALSE TEACHINGS. Sections 6-20 deal with Ānanda’s teachings of the four kinds of reli-
gious ways that are not the holy life (abrahmacariya), that is, ways of living (vāsa) that prevent or nullify
the prospect of fully attaining spiritual liberation. Here the term means not only “incelibacy,” but also
what is contrary to the “holy life” (brahma,cariya) and austerities (tapa).6 As will be seen, their propo-
nents do keep to the celibate life (brahma,cariya), but are inconsistent with their own avowed principles.
This section reflects a pointed rejection of the four false religious ways of life common in the Bud-
dha’s time, namely:

False view Main proponent/s

(1) Materialism & annihilationism Ajita Kesa,kambalī7 [§§7-9]
(2) Amoralism Pūraṇa Kassapa [§§10-12]
(3) Non-conditionality Makkhali Gosāla [§§13-15]
(4) Determinism Pakudha Kaccāyana [§§16-18]

These four kinds of religions are clearly false as they (1) are materialistic, (2) deny moral values, (3)
deny moral responsibility, and (4) deny free will.8
2.2 DETERMINIST TEACHINGS. A few scholars have noted some significant differences in how other
texts treat the fourth point, where a teacher proposes a theory of seven immutable bodies (satta kāya),
proclaiming that purification comes about through a predetermined and fixed samsaric process. While the
Sandaka Sutta [§§16bc] treats this as one coherent view (without naming the proponents), the Sāmañ-
ña,phala Sutta (D 2) presents the same as two different views, that is, it attributes the theory of seven
immutable bodies to Pakudha Kaccāyana [§16b], whereas the doctrine of a fixed samsaric process of puri-
fication was, according to the Sāmaññaphala Sutta, a teaching of Makkhali Gosāla [§16c].9
Bodhi is thinks that the Sāmañña,phala Sutta’s separate presentations of the views is the correct one:

In the Sāmaññaphala Sutta the view that follows, as far as “the space between the seven bodies”
[§16b], is ascribed to Pakudha Kaccāyana (D 2.26/1:56). However., in that sutta the following
passage on the elaborate system of classifications, down to “fools and the wise both will make an
end of suffering,” is concerned with the view of non-causality [non-conditionality] and follows
immediately upon the statement of the doctrine of non-causality set forth in this sutta at §13. The
entire view is there assigned to Makkhali Gosāla. Since there are evident connections between the

5
The Skt fragments are SHT 3.886 (p136, identified in SHT 8 p183); SHT 3.942 (pp204 f) and frag Or 15003/53
from the Hoernle collection, in Wille 2006:83. SHT 3.886 A5-B8 parallels Ānanda’s arrival at Sandaka’s residence,
(M 76.4a/1:513,20); while SHT 3.942 parallels Ānanda’s exposition of the first type of “unsatisfactory holy life”
(anassāsika brahmacariya) [§21], and the Hoernle frag has preserved a few words of the exposition of the third type
of “unsatisfying holy life” at M 76.24/1:520,19. According to Hartmann 1992:47, the unpublished frag 149/160 of
the Hoernle collection parallels the beginning of M 76 [§4a], ie, M 1:513,13-514,26. A sutra quotation parallel to the
nihilist view described in M 76.7/1:515,4 can be found in Abdhk 4.78 in Pradhan1967:247,20 (noted by Pasadika
1989a: 88), cf also T1558/29.88b14 and T1559/29.243b25.
6
The CPD (sv abrahmacariya) gives the first sense of the word.
7
So ascribed at Sāmañña,phala S (D 2.21-23/1:55). His views are listed unascribed at Sāleyyaka S (M 441.10/-
1:287), Apaṇṇaka S (M 60.7/1:402); Karota S (S 24.6/3:208). See Brahma,jāla S (D 1) = SD 25.1(5.8); also Ba-
sham 1951:15.
8
See further, Deva,daha S (M 101.2-9/2:214-217) & SD 18.4(3).
9
D 2.25/1:56,20 & 17a/1:53,32.

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non-causality doctrine and items in the system of classification (eg, the reference to the “six class-
es”), and since both are known to have been typical of the Ājīvaka movement headed by Makhali
Gosāla, it seems that the inclusion of this system of classification here under the doctrine of the
seven bodies came about through an error of oral transmission. The correct version would thus be
the one presented by the Dīgha Nikāya. (M:ÑB 1283 n754)

Analayo, in his comparative study of the Sandaka Sutta,10 however, takes a contrary stand. The Sā-
mañña,phala Sutta, he observes, stands alone here in presenting these views separately, as neither its
Chinese parallels nor a Sanskrit version of this discourse preserved in the Saṅgha,bheda,vastu attribute the
teaching of a fixed samsaric process of purification to Makkhali Gosāla.11 One of these Chinese parallels
to the Sāmañña,phala Sutta even supports the presentation in the Sandaka Sutta, in attributing the theory
of a fixed samsaric process of purification to Pakudha Kaccāyana.12 Thus this Chinese discourse and the
Sandaka Sutta combine the fixed samsaric purification with the theory of seven immutable bodies treat
them as one coherent view. A combination of these two views can also be found in the Pravrajyā,vastu
and the Saṅgha,bheda,vastu, but they attribute it to Ajita Kesa,kambali.13
According to the Samañña,phala Sutta account, Makkhali Gosāla’s view is that the purification of
beings occurs without any cause.14 Such a denial of causality, as Analayo notes, would not fit too well
with the remainder of the theory attributed to him in the Sāmañña,phala Sutta, since the idea of a fixed
samsaric process of purification proposes a cause for the purification of beings, namely, repeated re-
births.15
The theory of this fixed samsaric process of purification proposes a staggering number of fixed prin-
ciples, describing a set number of actions, a set number of types of abodes, a set number of elements, etc.
Prominent among these classifications are analyses involving sets of sevens. A theory of a fixed process
of purification based on fixed principles and making frequent usage of the number seven would fit Paku-
dha Kaccayana’s theory of seven immutable bodies well, as his theory does involve static principles and
makes much use of the number seven.16 It would certainly fit Pakudha’s theory better than Makkhali Go-
sāla’s denial of causality, notes Analayo.17

10
Analayo 2006:290 f, on which this section (incl nn) are based.
11
The Chinese parallels are DĀ 27/T1:108b13; EĀ 43.7/2.763b17 and T22/1.271c9. The relevant Skt of the Saṅ-
gha,bheda,vastu version is in Gnoli 1978a: 221,27.
12
T22/1:272a6.
13
The Pravrajyāvastu fragments, folio 10r10-10v6 in Vogel 1984: 306-307, and the Saṅghabhedavastu section in
Gnoli 1978a: 224,2.
14
D 2.19a/1:53,21-24: “There is neither cause nor condition for the defilement of beings, beings are defiled with-
out cause, without condition. There is neither cause nor condition for the purification of beings, beings are purified
without cause, without condition” n’atthi hetu n’atthi paccayo sattānaṁ saṁkilesāya, ahetu apaccayā satta saṁki-
lissanti; n’atthi hetu n’atthi paccayo sattānaṁ visuddhiya, ahetu apaccayā satta visujjhanti. Similar proposition is
attributed to him in the Saṅghabhedavastu (Gnoli 1978a: 221,29), according to which he proclaims: nasti hetuḥ nasti
pratyayaḥ, sattvāḥ viṣuddhyante, ahetvapratyayaṁ sattvā visudhyante (with the decisive difference that the Saṅgha,-
bheda,vastu does not combine this view with the proposal of the fixed samsaric process of purification).
15
Barua 1921:304, however, says that the Jain Bhagavatī Sūtra also attributes a theory of natural transformation
(pauṭṭa parihāra,vāda) to Makkhali Gosāla.
16
For comy on the system of classification, see Bodhi, The Discourse on the Fruits of Recluseship, 1989:72-77.
17
A closer examination of the presentation of Makkhali Gosāla’s view in Sāmañña,phala S (D 2.19a/1:53,29 f)
further supports the possibility that the theory of samsaric purification and the denial of causality may not belong to
the same teacher. Franke (1913:56 n 5) notes several occurrences of -e terminations for nominative singular masc
and neut, which are found predominantly in the later part of the statement attributed to Makkhali Gosāla, cf also Lü-
ders 1954:16. Based on these occurrences, Basham 1951:24 and Vogel 1970:23 n 20 suggest that the view attributed
to Makkhali Gosāla may be a composite of what originally were two different passages. Bechert 1957:74, however,
thinks the -e forms could be Singhalisms. Norman 1976:120, however, draws attention to a similar fluctuation be-
tween –o and -e terminations in a Jain text that also treats views of other teachers, which obviously could not be due

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

Other Pali discourses, too, show some inconsistencies in their presentation of Makkhali Gosāla’s
views, indicating that some degree of confusion about what view(s) should be attributed to him may have
already been present at an early stage of their transmission,18 a confusion that might also have affected the
Samaññaphala Sutta. Though the Sandaka Sutta does not mention Makkhali Gosāla or any of the other six
teachers by name, its combination of the theory of seven immutable principles with a fixed samsaric pro-
cess of purification may, after all, be a more coherent presentation, concludes Analayo (2006:291).

3 Unsatisfactory religions
3.1 MODERN SIGNIFICANCE
3.1.0 Four kinds of unsatisfactory religion. Sections 21-33 contains Ānanda’s second teaching to
Sandaka and the wanderer, that is, the four unsatsfactory kinds of holy life or four kinds of unsatisfactory
religion, that is to say:

Type of unsatisfactory religion main proponents

(1) knowledge-based religion (anussavana) the Jains & charismatics [§§21-23]
(2) scripture-based religion (piṭaka,sampadā) the brahmins & God-believers [§§24-26]
(3) reason-based (speculative) religion (vitakka) the intellectuals & materialists [§§27-29]
(4) foolish religion (manda momuha) the superstitious & deluded [§§30-33]

It should be noted that these four types of “unsatisfactory holy lives” (anassāsika brahma,cariya) do not
undermine the principles of religion, but that they bring neither religious discipline nor spiritual libera-
tion.
Here, we can define “religion” quite broadly as any kind of system that is faith-centred founded on
sense-based evidence. In this sense, the meditative aspects of early Buddhism are non-religious insofar as
they transcend the physical senses and works on the mental focus, inner stillness and spiritual wisdom.
3.1.1 Knowledge-based religion. A “knowledge-based religion” or tradition-based systems here spe-
cifically refers to a system whose leader or followers claim to have some level of omniscience (sabbañ-
ñutā). The Upli Sutta (M 56) is a record of the Buddha’s refutation of the claims of omniscience (keva-
la,jñāna) by Nāta,putta or Mahāvīra, the leader of the Jains.19 The Buddha however explains that omni-
scient is possible in the sense that he is able to know whatever he wants to at any one time, but to know
everything all the times, which is impossible20 [2.2].
In our own times, we have word-based (logocentric) religions that claim their God or religious figure
is able to know everything. Since almost anything can made out of words, it is possible to imagine the
most fabulously omniscient being. Philosophically, there is the problem that we cannot define anything
into existence. Just because we are able to “refer” (in words) to a unicorn, an idea supported by countless
stories and even movies, in no way proves that it exists, except our minds.
The Kesa,puttiya Sutta (A 3.65), as such, exhorts us, “Do not go by (another’s) seeming ability”
(mā bhavya,rpatāya).21
3.1.2 Scripture-based religion. A “scripture-based religion,” according to the Saṅgārava Sutta
(M 100), refers to “the brahmins of the three Vedas.”22 The sutta term for this is anussavana, meaning

to any Sinhalisms, making it improbable that the similar fluctuations in Pali descriptions of the views of other teach-
ers could be due to the influence of Sinhalese reciters.
18
Cf (Hetu,paccaya) Mahāli S (S 22.60/3:69,3), which puts the view that according to Sāmañña,phala S (D 2/1:
53,25) is held by Makkhali Gosāla into the mouth of Pūraṇa Kassapa; or Kesa,kambala S (A 3.135/1:286,24) which
seems to confuse Makkhali Gosāla with Ajita Kesa,kambali.
19
M 56/1:371-387 = SD 27.1. The Nirgranthas try to justify Nigaṇṭha Nātaputta’s claim to omniscience in Ca
Dukkha-k,khandha S (M 14.17/1:92 f) = SD 4.7.
20
See Jayatilleke 1963:203 f, 419.
21
A 3.65.3a/1:189 = SD 35.7.
22
M 100.7(1)/2:211 = SD 10.9.

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“hearsay,” that is, rightly or wrongly keeping to a “heard” (aural) tradition (broadly, this is also an oral
tradition). Technically, I have rendered anussavana as “aural [by ear] tradition” (referring especially to
brahminical traditions), and reserved “oral” (mukha,pāṭha) for the Buddhist reciter (bhāṇaka) tradition.
According to Jayatilleke, the word anussavana has three possible senses: (1) divine revelation, (2) auth-
oritative tradition, and (3) report (1963:182).23
The Kesa,puttiya Sutta (A 3.65) mentions an important aspect of such a religion, that is, it invokes
the authority of its scripture (that is, it is dogmatic). “Dogmatic” refers to the notion that the truth is in the
word, that is, the truth is defined externally, rather than as true reality (which is beyond words). As such,
the Sutta expressly advises us “not to go by scriptural authority” (na piṭaka,sampadānena).24 We should
reject them if they are unwholesome, and accept them only if they are wholesome, that is to say, they con-
duce to our spiritual development without harming anyone. Written scriptures are especially problematic
as they are word-based, and as such can be interpreted in so many different ways, depending on the agen-
da of whoever has the power or respect to interpret them, rightly or wrongly.
Scripture-based religions are especially harmful to the individual when they are tribal, so that indivi-
dual voices are never heard drowned by groupthink or tribal hearsay. Such religions tend to teach that the
world and universe was God-created and man is master of the fish of the sea, the birds of heaven and all
living animals on the earth. God creates and destroys the worlds as he will. As such, man has almost no
role or motivation for a sustainable environment as the world would soon be destroyed anyway. 25
Understandably, the Kesa,puttiya Sutta (A 3.65) advises us not to go by aural tradition (including
“revelations”)26 (mā anussavena), not to go by lineage [received wisdom] (mā paramparāya), and not to
go by hearsay (mā iti,kirāya).27
3.1.3 Reason-based religion. A “reason-based religion” or rationalistic system is basically a specu-
lative system. The Sandaka Sutta uses two terms—takkī and vīmaṁsī—to describe the proponernt of
such a reason-based or rationalistic religion. Takkī, literally “reasoner,” and more broadly as “logicians
or metaphysicians.” Vīmaṁsī literally means “examiner,” or one who examines or investigates, that is,
one who speculates.28 The Brahma,jāla Sutta (D 1) confirms this by presenting him a non-meditator
who reasons out, fabricating it from his own intelligence, a view that the self and the world are “barren,
stable as a mountain-peak, standing firm like pillars” [cf §16b].29
Both the terms “reasoner” and “inquirer,” taken together, clearly refer to a rationalist speculator, and
this historically refers the religious and philosophical speculators of the Buddha’s time. The Mahā Sīha,-
nāda S (M 12) gives Sunakkhatta as a well known example of such a rationalist speculator.30 In the Saṅ-
gārava Sutta (M 100), he declares that, unlike such a rationalist speculator, he has attained direct know-
ledge (abhiññā).31
In our own time, in general terms, these would be the religionists, philosophers, academicians, and
scientists who claim to work on “evidence,” meaning what is palpable or measurable by way of the hum-
an sense-faculties. As history, current affairs and common sense have repeatedly shown us, such views
and “facts” are “sometimes well-reasoned, sometimes badly reasoned, some of it is true, some
23
On anussavana (tradition), see Jayatilleke 1963:182-195.
24
A 3.65.3a/1:189 = SD 35.7.
25
See The Three Roots Inc = SD 31.12 (6.1.1.2) & Lynn White Jr, “The Historical Roots of Our Ecologic Cri-
sis.” Science ns 155,3767, 10 Mar 1967:1203-1207. Download or go to
http://www.drexel.edu/greatworks/Theme/Fall/~/media/Files/greatworks/pdf_fall09/HistoricalRoots_of_Ecological
Crisis.ashx or http://www.uvm.edu/~gflomenh/ENV-NGO-PA395/articles/Lynn-White.pdf.
26
Broadly speaking, this also inludes what we have heard and read.
27
A 3.65.3a/1:189 = SD 35.7.
28
Technically, I have rendered vīmaṁsī here (in the non-Buddhist sense) as “inquirer” (in the rationalist context),
and reserved “investigator” (vīmaṁsaka) for the Buddhist context: see eg Vīmaṁsaka S (M 47/1:317-320) = SD
35.6. On takka (reasoning), see Jayatilleke 1963: 205-276 (ch 5).
29
D 1.1.34/1:16 = SD 25.2.
30
M 12.2/1:68 = SD 49.1.
31
M 100.7(2)/2:211 = SD 10.9.

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otherwise” [§27]. Such a system is unsatisfactory insofar as it tries to reduce all things, including hum-
an thought and conduct, to reason, that is, some kind of logical and sensible processes that we can al-
ways physically experience or measure, that is, some form of sense-based evidence.
We know very well that logic might work with palpable or measurable things, but most human con-
duct is immeasurable, as it is feeling-based: how do we measure love, desire, hate, ignorance, fear, and
other such emotions. Our most significant actions and decisions often over-rule or ignore all reason and
logic. This is very clear in such as situations as falling in love, our desire to buy things, our desire fpr
pleasure, or our being motivated to do good or evil). Understandably, the Kesa,puttiya Sutta (A 3.65)
exhorts us, “Do not go by pure reason” (mā takka,hetu) and “Do not go by inference [logic]” (mā naya,-
hetu).32
Moreover, our senses do not always make good sense of what we experience. Our senses work as fil-
ters, straining and twisting what we see, hear, smell, taste, touch, and think. Moreover, we often super-
impose our own memories and ideas—our perceptions—onto our sense-experiences. Hence, we mostly
only see what we want, hear what we want to hear, and think only what we want to think.
With remarkable insight and intrepidity, the Saṅgārava Sutta (M 100) actually says that such relig-
ions, and academic and scientific systems are based on mere faith, that is, insofar as they fully rely on the
physical senses as the proof or evidence for their beliefs without understanding how the mind fabricates
and influences such sense-experiences.
In this connection, too, the Kesa,puttiya Sutta (A 3.65) warns us, “Do not go by reasoned thought
[by specious reasoning]” (mā ākāra,parivitakkena) and “Do not go by acceptance of [being convinced
of] a view after pondering on it (mā dihi,nijjhāna-k,khantiyā).33
3.1.4 Foolish religion. “Foolish religion” refers to the most common belief amongst humans. Its
most salient features are that its followers are simply by motivated greed, hate, delusion, or fear (often all
four). They invariably believe in some kind of “self” or “soul” that is related to our physical body. Such a
view only promotes selfishness and often a fixed idea of things, too, including fatalism.
The foolish, when faced with problems, tend to look for answers outside of themselves—such as in
God, gods, ghosts, spirits, magic, rituals etc—instead of understandind their own minds. As a rule, the
foolish often doubt or lack faith in their own spiritual capacity, and feel dependent on others or external
“powers” for succour and salvation.
A common and serious problem with a foolish religion, is that its believers are, as a rule, credulous
and gullible. Very often, they would place their full trust and blind faith in a charismatic preacher or guru
figure who is a spin master and adept manipulator. Without any practical idea of awakening, such groups
might actually regard their teachings and practices as being good for everyone. Often enough, their rules
and rituals serve mainly to keep them in the rut of their exclusive group, even at the cost of their emotion-
al health and spiritual development. Let us heed the Kesa,puttiya Sutta (A 3.65) when it exhorts us, “Do
not go by another’s seeming ability” (mā bhavya,rpatāya) and “Do not go by the thought, ‘This monk34
is our teacher’ [‘This recluse is respected by us’]” (mā samao no garû ti).35
The Kukkura,vatika Sutta (M 57) gives two interesting, even humorous, examples of two naked
ascetics (acelaka), Puṇṇa and Seniya, the former who practises “cow” asceticism (behaving like a cow)
and the latter, “dog” asceticism. When they question the Buddha on the benefits of their bestial ascetic-
ism, the Buddha’s answer is simple enough—as you live, so you are, and how we live now would deter-
mine our future state—they would be reborn, respectively, as a cow and a dog! Fortunately, this simple
statement (coming from the Buddha) is enough to awaken them so that they turn to the middle way.36
Then there are religious teachers and believers, especially these who are caught in the rut of blind
faith and exclusivist tribalism, that they effectively limit or skew their spiritual development. Or worse,

32
A 3.65.3a/1:189 = SD 35.7.
33
A 3.65.3a/1:189 = SD 35.7.
34
Samaa is usually tr as “ascectic,” even “holy man,” but here also refers to “nun,” or a religious teacher.
35
A 3.65.3a/1:189 = SD 35.7.
36
M 57/1:387-392 = SD 23.11.

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

they are ignorant and dull, so as to be either unwilling or unable to see the truth even when they are so
clear and meaningful. In the worst case scenario, they might be desperate enough to resort to “eel-
wriggling” (amarā,vikkhepa) or hedging, that is, giving evasive answers, as stated in the Brahma,jāla
Sutta (D 1).37
Not all such hedgers are foolish or dull. On the contrary, they could be intelligent and engaging peo-
ple who are articulate in expressing what they know and think. From experience, we know that such spe-
culators can both fascinate and overwhelm us with their words and ideas. However, the fact remains that
such speculators are at best agnostics who honest enough not to claim that they have final knowledge or
liberating insight. In fact, Bodhi remarks that “it is quite possible that the ‘eel-wrigglers’ were a class of
radical skeptics who questioned the entire prospect of apodictic knowledge about ultimate issues” (M:ÑB
1283 n755). Agnosticism is, however, only a temporary solution to certain philosophical problems. So
long as we openly ask the right questions, we will find the true answers in due course.
3.2 CLAIMS TO OMNISCIENCE. The first type of unsatisfactory holy life is the false claim to omni-
science. Parts of the examination of the first type of such an unsatisfactory holy life is preserved in a San-
skrit fragment, which offers additional examples that render such a teacher’s claim to omniscience self-
contradictory. The Sanskrit fragment agrees with the Sandaka Sutta in describing how a supposedly omni-
scient teacher enters an empty house (presumably in search of alms), comes across a wild animal, or has
to ask for someone’s name or for the way.
In addition, the Sanskrit fragment depicts how such a teacher falls into a pond, a sewer or a cess-
pool,38 or even hits (his head) on a door.39 These additional descriptions enhance the absurd situation that
can result from claiming omniscience. The agreement between the Pali and Sanskrit presentations on the
predicament caused by such claims, concludes Analayo, suggests it to be improbable that such a claim has
been attributed to the Buddha when the Sandaka Sutta originated (2006:292).40
The Ca Dukkha-k,khandha Sutta (M 14) record the Nirgranthas as trying to justify Nigaṇṭha Nā-
taputta’s claim to omniscience.41 The Upāli Sutta (M 56) records the Buddha’s rejection of such claims
to omniscience (M 56).42 In the Sandaka Sutta (M 76), Ānanda rebuts the Nirgrantha’ claim that their
teacher Nāta,putta is omniscient [§21], and when Sandaka asks Ānanda about an arhat’s omniscience, he
replies that he only knows this by way of reviewing [§52]. In short, it is impossible to know everything all
the time, but only one thing at any one time.

— — —

The Discourse to Sandaka

M 76/1:513-524
Thus have I heard.
At one time,he Blessed One was staying in Ghosita’s park near Kosambī.

Ānanda goes to the Deva,kaṭā Pool

2 At that time, the wanderer Sandaka was staying at the pilkhan-tree43 cave, with a large company
of wanderers, numbering some five hundred.

37
D 1.2.27/1:27 = SD 25.2.
38
SHT III 942 R3: palvalaṁ prapa[ta]ṁ syandanikaṁ gutho[ḍ]igallaṁ.
39
SHT III 942 R4: kavataṁ va [ma]r[date].
40
For a more detailed examination of the attribution of omniscience to the Buddha, cf Analayo 2006b.
41
M 14.17/1:92 f = SD 4.7.
42
M 56/1:371-387 = SD 27.1.
43
“Pilkhan-tree,” pilakkha (V 4:35), which Comy says stands at the cave’s entrance (MA 3:220). It is the Ficus
infectoria, the pilkhan or pakur, the “wavy-leafed fig tree,” a large spreading thick-foliaged evergreen, low-crowned

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

3 Then when it was evening, the venerable Ānanda, having emerged from his solitary retreat, ad-
dressed the monks:
“Come, avuso, let us go to the Deva,katā Pool to see the cave.”
“Yes, avuso,” the monks replied to the venerable Ānanda in assent.
Then the venerable Ānanda, with a number of monks, went to the Deva,katā Pool.

Sandaka and the wanderers

4a Now at the time, the wanderer was sitting with a large company of wanderers, all talking loudly,
shouting, making loud noises, and indulging in various low talk,44 that is to say, talk about kings, robbers,
ministers of state; about armies, dangers, and wars; about food and drink; about clothing, beds [furniture],
garlands, and scents; about relatives; about vehicles; about villages, towns, cities, the countryside; about
women and heroes; gossips of the street and at the well; tales of the dead; tales of diversity [philosophical
discussions of the past and future], talk about the creation of the world and of the sea, [514] and talk of
whether things exist or not [talk about gain and loss].45
4b Then the wanderer Sandaka saw the venerable Ānanda approaching from a distance, and he call-
ed his own company of followers to order, saying:
“Good sirs, be quiet please! Don’t make a noise, good sirs! The recluse Ānanda, a disciple of the
recluse Gotama, is approaching. He is one of the recluse Gotama’s disciples residing in Kosamb. And
these good folks are fond of quiet; they are taught to be quiet and speak in praise of quiet. If he sees that
this company is quiet, he will most likely want to come and visit us.”
When this was said, the wanderers fell silent.

The wanderers welcome Ānanda

5a Then the venerable Ānanda approached the wanderer Sandaka. Then the wanderer Sandaka said
this to the vemerable Ānanda:
“Please come, master Ānanda! Welcome, master Ānanda! It is a long time since master Ānanda has
found the occasion to come here.46 Let master Ānanda take a seat. Here is a seat that has been prepared.”

and shady, 10-12 m [35-40 ft] high with aerial roots. Its bark is greenish-grey smooth bark. Its wood is grey and
moderately hard. Its ripe fruits are white. In April it is covered with delicately tinted copper coloured foliage.
44
Tiracchāna,kathā (tiracchāna, Skt tiraścīna = tiraśca, lit “going horizontallly,” like animal), animal talk, alt
“small talk, childish pratter” (V 1:188, 4:164; D 1.1.7/1:7 f, 9.3/1:178, 25.2/3:36; M 76.4/1:513, 77.4/2:1, 78.3/2:23;
S 56.10/5:419; A 10.9/5:128; Comy sometimes combines it with “household talk,” gehasita,kathā, DA 89). See also
V:H 3:82 f (with nn); D:RD 3:33; S:W 5:355; A:W 5:86). It is said to be “animal talk” because they are not a path to
heaven or liberation, but to the animal state; for, just as animals mostly walk parallel to the earth, so this kind of talk
does not lead on upwards, ie “talk that makes on an animal on account of its being inconducive to the paths to hea-
ven and liberation” (aniyyānikattā sagga,mokkha,maggānaṁ tiracchāna,bhūtā kathâti, DA 89-92; MA 3:221-224;
SA 3:293 = NmA 2:393). Tiracchāna,kathā S (S 56.9) says that such talks do not conduce to spiritual growth (S
56.9/5:419) = SD 65.13. This section is mutatis mutandis as at Pohapāda S (D 9.3/1:178 f). For a fuller list, called
“the moralities” (sla), see Brahma,jāla S (D 1.43-62/1:4-12) = SD 25.2 & Intro (3), & Sāmaa,phala S (D 2.43-
63/ 1:63-70) = SD 8.10 & Intro (3). On the destiny for those with wrong views, see Lohicca S (D 12.10/1:228).
45
Iti,bhavbhāva,kath, may be rendered as “being and non-being” or as “profit and loss,” but according to Wal-
she, the philosophical sense (as in Horner and amoli translations of Sandaka S, M 76) is preferable.
46
“Please come,...to come here,” etu kho bhante Bhagav svagata bhante Bhagavato, cirassa kho maris
ima pariyya aksi yadida idh’gamanya, using the 3rd imp sg etu (“Let…come!”) as a polite formality (D
25.7a/3:39): also at Pohapāda S (D 9.5/1:179) = SD 7.14; Gopaka Moggallāna S (M 108.4/3:7) = SD 33.5. In the
phrase, pariyāyam akasi, “made it an occasion.” In the phrase, pariyāyam akasi, “made it an occasion,” Comy glos-
ses pariyāya as vāra (“occasion, opportunity”) (UA 115). This is stock: D 1:90 (DA 2:369), 179 (see D:RD 1:245
n2), 2:270, 3:2, 39; M 1:252 (MA 2:300 f), 326, 481, 2:2, 30, 3:7; S 1:142; A 3:332 (AA 3:363), 4:76; U 13 (UA
115); J 3:359. In Brahma Nimantanika S (M 49), Baka Brahm says: “Come, good sir! Welcome, good sir! It has
been a long time since the good sir has made it an occasion in coming here” (ehi kho maris, sāgata maris, ciras-
sa kho maris ima pariyya aksi yadida idh’gamanya (M 49.3a/1:326) = SD 11.7 (qv).

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

5b The venerable Ānanda sat down on the prepared seat, and the wanderer Sandaka taking a low
seat, sat down at one side. Having sat down, the venerable Ānanda said this to him:47
“Sandaka, what is the talk you are having, sitting together here? And what is the conversation that is
left unfinished?”48
“Master Ānanda, never mind the subject that those assembled (here) have been discussing just now. It
would not be difficult for the master Ānanda to hear about it later.
But, master Ānanda, it would be good if master Ānanda were to give us a talk on his own teacher’s
teaching.”49
5c “In that case, Sandaka, listen, pay careful attention, I will speak.”
“Yes, master Ānanda,” the wanderer Sandaka replied to the venerable Ānanda in assent.

Ānanda’s teachings
The venerable Ānanda said this:
6a “There are, Sandaka, the four ways of living that are not the holy life and four unsatisfactory
kinds of holy life50 that have been pointed out by the fully self-awakened one, the worthy one who knows
and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.”51
6b “But what. master Ānanda, are the four ways of living that are not the holy life and four unsatis-
factory kinds of holy life that have been pointed out by the fully self-awakened one, the worthy one who
knows and sees,
wherein [515] an intelligent person would certainly not live the holy life, or, if he lives it, would not
attain the right way, the Dharma that is wholesome?”

THE 4 WAYS THAT IS NOT THE HOLY LIFE

(1) Materialism & annihilationism52
7a “Here, Sandaka, a certain teacher holds such a doctrine [dogma], such a view:
7b AJITA KESA,KAMBALA’S VIEW.53 ‘There is nothing given, nothing offered, nothing sacrificed.
There is no fruit or result of good or evil actions. There is no this world, no next world;54 there is no
mother, no father, there are no beings that are reborn,55 there are no brahmins and recluses who, living

47
Better known are the occasions when the Buddha interrupts an “unfinished conversation” (antar,kath vippa-
kat) is stock, eg, D 1.1.4/1:2; D 2.7a/3:39 f; M 119.2/3:89, U 2.2/11.
48
Kāya nu’ttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarā,kathā vippakatâ ti? This is stock,
where the person interrupting is usu the Buddha, eg, D 1.1.4/1:2 (Buddha to the monks); M 77.5/2:2 (Buddha to the
wanderer Sakul’udāyi), 108.6/3:8 (the brahmin Vassa,kāra to Ānanda), 119.2/3:89 (Buddha to the monks); U 2.2/11
(id), 3.8/31; J 4/1:120 (id).
49
Sādhu vata bhavantaṁ yeva ānandaṁ paṭibhātu sake ācariyake dhammī,kathâti.
50
The section on the 4 unsatisfactory systems are at §§21-33: see Intro (3.1.0).
51
“These four ways of living that are not the holy life” (cattāro abrahma,cariya,vāsā): see Intro (2.1).
52
These views deny both karma and rebirth, ie moral accountability and the hereafter, taking only this life and this
body as the only realities. See Intro (2.1).
53
As at Smaa,phala S (D 2.22/1:54) = SD 8.10: on Ajita Kesakambalī, see §21n.
54
“There is no this world, no next world,” n’atthi aya loko, n’atthi para,loko (also at M 3.71), lit “this world
does not exist, the next world does not exist.” For details, esp the problem of associating these two differing views to
Ajita Kesa,kambala, see Smaa,phala S (D 2.22/1:55) n = SD 8.10. See also Jayatilleke 1963:79 f, 91 f).
55
Opaptika, often said of a non-returner’s rebirth, and also that of all divine and hell beings. In pericope on
wrong view: D 1.2.27/1:27, 2.23/1:55, 6.13/1:156, 23.2-11/2:317-329, 14-20/2:332-339, 21/2:342, 33/2:356 f, 33.3.-
2(4)/3:265, 34.2.1(7)/287; M 41.10/1:287, 60.5-6/1:401 f, 76.7/1:515, 110.11/3:22, 22/3:24, 114.10/3:52, 117.5/3:-
72; S 24.5/3:206, 42.13(III)/4:348 f, (IV)/4:352, (V)/355 f; A 3.115.6/1:269, 8.29.3/4:226, 10.176.5/5:265, 10.200.-

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

rightly and practising rightly, having directly known and realized for themselves this world and the here-
after, proclaim them.56
7c A person is a composite of the four primary elements. At death, the earth (in the body) returns to
and merges with the (external) earth-body. The fire returns to and merges with the external fire-body. The
water [liquid] returns to and merges with the external water-body. The wind returns to and merges with
the external wind-body. The sense-faculties scatter into space.
Four men, with the bier as the fifth,57 carry the corpse. His eulogies58 are sounded only as far as the
charnel ground. The bones turn pigeon-colored. The offerings end in ashes.
Generosity is taught by fools. Those who say that there is such a notion make false, empty chatter.59
With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not
exist after death.’
8a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
‘This good teacher60 holds such a doctrine [dogma], such a view:
8b “There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or
evil actions. There is no this world, no next world; there is no mother, no father, there are no beings that
are reborn, there are no brahmins and recluses who, living rightly and practising rightly, having directly
known and realized for themselves this world and the hereafter, proclaim them.
8c A person is a composite of the four primary elements. At death, the earth (in the body) returns to
and merges with the (external) earth-body.61 The fire returns to and merges with the external fire-body.
The water [liquid] returns to and merges with the external water-body. The wind returns to and merges
with the external wind-body. The sense-faculties scatter into space.
Four men, with the bier as the fifth, carry the corpse. His eulogies are sounded only as far as the
charnel ground. The bones turn pigeon-colored. The offerings end in ashes.
Generosity is taught by fools. Those who say that there is such a notion make false, empty chatter.
With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not
exist after death.”
8d If this good teacher’s words were true, then by my not doing, I’ve done it here,62 by my not living
it, I’ve lived it here.63 Both of us here, too, are equal in having attained to the fruits of recluseship.64
8e Yet, I do not say that, after the body’s breaking up, both of us will be annihilated or destroyed,
that after death we will not be.
8f Indeed, it is redundant then that this good teacher’s nakedness, being shaven, resorting to squat-
ting, plucking out his hair and beard. For, I, living in a house crowded with children, enjoying perfume

2/5:284 f; Nm 1:188. Here, foll Comy, I take it in a general sense of “rebirth.” Comy: “There are no beings that are
reborn means to that beings after dying are not reborn” (n’atthi sattā opapātikā ti cavitvā upapajjanakā sattā nāma
n’atthî ti vadati, DA 1:165). Cf A 4.191/2:186 f.
56
This section up to here is the stock def of wrong view: Smañña,phala S (D 2.23/1:55) = SD 8.10; Sleyyaka
S (M 41.10/1:287) = SD 5.7; Sandaka S (M 76.7b/1:515) = SD 35.7; Mahā Cattārīsaka S (M 117.5/3:71 f) = SD
6.10; the wrong views here are refuted in Apaaka S (M 60.5-12/1:401-404) = SD 35.5.
57
Four men, each holding a leg of the bier, and the bier itself is the fifth object.
58
Padāni, alt “funeral orations” (M:ÑB).
59
Tesaṁ tucchā musā vilāpo ye keci atthika,vādaṁ vadanti. Comy says that this refers to the fruits of giving (MA
3:227).
60
“Good teacher,” bhavaṁ satthā, here merely a polite reference, without any ethical connotation.
61
This materialistic view is also stated at Apaṇṇaka S (M 60.7/1402), where it is refuted.
62
Ettha, ie, in this recluse’s teaching (MA 3:228).
63
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
64
This apparently means that even if we do not lead such a religious life, we would in the end reap the same fruit
as one who does. This is clear from what follows.

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

from Kāsī, wearing garlands, perfumes and unguents, enjoying the use of gold and silver [the use of mon-
ey],65 shall attain the same destiny hereafter as this good teacher!66
What is there to see, what is there to know, that should I live the holy life under this teacher?’
Understanding that this is not the holy life, he is revulsed and leaves.
9 This, then, Sandaka, is the first way of living what is not the holy life that has been pointed out by
the fully self-awakened one, the worthy one who knows and sees, wherein an intelligent peerson would
certainly not live [516] the holy life, or, if he lives it, would not attain the right way, the Dharma that is
wholesome.

(2) Amoralism67
10a Furthermore, Sandaka, here a certain teacher holds such a doctrine [dogma], such a view:68
10b PŪRAṆA KASSAPA’S VIEW.69 ‘When one does or makes another do, such deeds as cutting others,
burning others, or hurting others, tormenting others, intimidating others, killing, stealing, breaking into
houses, plundering, burgling, ambushing, committing adultery, lying, one does no evil.
If with a razor-disc [chakra], one were to turn all the living beings on this earth to a single mountain
of flesh, no evil would come from it.
If one were to go along the south bank of the Ganges, killing and making others kill, mutilating and
making others mutilate, torturing and making others torture, there is no evil, no source of evil.
Or, if one were to go along the north bank of the Ganges, giving and making others give, sacrificing
and making others sacrifice, there is no merit, no source of merit.’70
11a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
‘This good teacher71 holds such a doctrine [dogma], such a view:
11b “When one does or makes another do, such deeds as cutting others, burning others, or hurting
others, tormenting others, intimidating others, killing, stealing, breaking into houses, plundering, burgl-
ing, ambushing, committing adultery, lying, one does no evil.
If with a razor-disc [chakra], one were to turn all the living beings on this earth to a single mountain
of flesh, no evil would come from it.
If one were to go along the south bank of the Ganges, killing and making others kill, mutilating and
making others mutilate, torturing and making others torture, there is no evil, no source of evil.
Or, if one were to go along the north bank of the Ganges, giving and making others give, sacrificing
and making others sacrifice, there is no merit, no source of merit.”
11c If this good teacher’s words were true, then by my not doing, I’ve done it here, by my not living
it, I’ve lived it here.72 Both of us here, too, are equal in having attained to the fruits of recluseship.
11d Yet, I do not say that whatever either of us do, no evil is done.73
11e Indeed, it is redundant then that this good teacher’s nakedness, being shaven, resorting to squat-
ting, plucking out his hair and beard. For, I, living in a house crowded with children, enjoying perfume

65
On the sentence up to here is stock: Dāru Kammika S (A 6.59.3/3:391), Dīgha,jānu S (A 8.54.1/4:281); Satta
Jaṭila S (U 6.2/65).
66
Iminā bhotā satthārā sama,sama,gatiko bhavissāmi abhisamparāyaṁ. The underscored phrase is stock: Iṇa S
(A 6.45.2/3:347), Miga,sāla S (A 10.75.3/5:139).
67
This view denies moral values (incl karma), that there is neither good nor evil. See Intro (2.1).
68
This view [§10b] as at Apaṇṇaka S (M 60.13/1:404), where it is rebutted.
69
As at Smaa,phala S (D 2.17/1:52) n = SD 8.10: on Pūraṇa Kassapa, see §16n.
70
Sāmañña,pha S (D 2) adds here a closing line: “In generosity, self-taming, self-restraint, and truthful speech,
there is no merit, no source of merit” (dānena damena saṁyamena sacca,vajjena n’atthi puññaṁ, n’atthi puññassa
āgamo, D 2.17/1:53,1 f). Pūraṇa’s wrong views are refuted in Apaaka S (M 60.13-20 = 1:404-407). See Bodhi,
The Discourse on the Fruits of Recluseship, 1989:69 f.
71
“Good teacher,” bhavaṁ satthā, here merely a polite reference, without any ethical connotation.
72
Sace imassa bhoto satthuno saccaṁ vacanaṁ, akatena me ettha kataṁ, avusitena me ettha vusitaṁ.
73
Yo câhaṁ na vadāmi ‘ubhinnaṁ kurutaṁ na karīyati pāpan’ti.

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

from Kāsī, wearing garlands, perfumes and unguents, enjoying the use of gold and silver [the use of mon-
ey], shall attain the same destiny hereafter as this good teacher!
What is there to see, what is there to know, that should I live the holy life under this teacher?’
Understanding that this is not the holy life, he is revulsed and leaves.
12 This, then, Sandaka, is the second way of living what is not the holy life that has been pointed out
by the fully self-awakened one, the worthy one who knows and sees, wherein an intelligent peerson
would certainly not live the holy life, or, if he lives it, would not attain the right way, the Dharma that is
wholesome.

(3) Non-conditionality74
13a Furthermore, Sandaka, here a certain teacher holds such a doctrine [dogma], such a view:75
13b MAKKHALI GOSĀLA’S VIEW.76 ‘There is neither cause nor condition77 for the defilement of
beings.
Beings are defiled without cause, without condition.
There is neither cause nor condition for the purification of beings.
Beings are purified without cause, without condition.
There is nothing self-caused, nothing other-caused, nothing human-caused.78
There is no power, no effort, no personal strength [human energy], [517] no human endeavour.
All living beings, all life, all beings, all living things79 are powerless, devoid of power, devoid of
effort.
Subject to the changes of fate, circumstances and nature, they experience joy and pain in the six class-
es by birth.’80
14a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
‘This good teacher holds such a doctrine [dogma], such a view:
14b “There is neither cause nor condition for the defilement of beings.

74
This view denies moral accountability (incl karma), rejecting moral evolution and liberation. See Intro (2.1).
75
This view [§13b] as at Apaṇṇaka S (M 60.21/1:407), where it is rebutted.
76
As at Smaa,phala S (D 2.19a/1:53) = SD 8.10: on Makkhali Go,sāla, see §18n. See belw §16b.
77
Ahetu,appaccayā: “condition,” hetu, means “root” (eg greed, hatred, delusion); paccaya means “condition.”
78
N’atthi atta,kāre, n’atthi para,kāre, n’atthi purisa,kāre, n’atthi balaṁ, n’atthi vīriyaṁ, n’atthi purisa,thāmo,
n’atthi purisa,parakkamo. The ideas here and in the next para are presented by a certain brahmin to the Buddha who
refutes them in Atta,kr S (A 6.38/3:337 f) = SD 7.6.
79
“All beings...all living things,” sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā. Comys on Sāmañña,phala S (D
2) and Apaṇṇaka S (M 60) say that “animals” (sattā) are camels, cattle, donkeys, etc; life or “breathers” (pāṇā) are
those with one or two faculties; beings (bhūta) are those enclosed in egg-shell or membrane; “living things” (jīva)
are rice, corn, wheat, etc (DA 1:161 = MA 3:120). This list also appears in the Jain Sūtras, where Jacobi tr as “Every
sentient being, every insect, every living hting, whether animal or vegetable” (Jaina Sūtras 2:xxvi). It is however
uncertain how these words were used by Gosāla, or how the Buddhists supposed he used them: see D:RD 1:71 n2.
Cf the 4 modes of birth (yoni) at Mahā Sīha,nāda S (M 12.32-33/1:71) = SD 49.1.
80
Niyati,saṅgati,bhāva,pariṇatā chass’ev’ābhijātisu sukha,dukkhaṁ paṭisaṁvedeti. In “fate, circumstances and
nature,” niyati.saṅgati,bhāva, niyati is fate or destiny, the primary idea in Gosāla’s view; “circumstance and nature”
(saṅgati,bhāva) apparently refers to how it works within an individual and externally. See Apaaka S (M 60.21-
28/1:407-410 = SD 35.5) & Sandaka S (M 76.13-14/1:516 f), where this wrong view (attr to Makkhali Gosāla) is
refuted. On the 6 “classes by birth” (ābhijāti), see Cha--ābhijāti S (A 6.57), where according to the antinomian
Praa Kassapa, they are (1) the black class (kahābhijāti), ie the bloody trade (butchers, fishermen, robbers, etc);
(2) the blue class (nīlâbhijāti), ie monks who subscribe to karma; (3) the red class (lohitâbhijāti), ie the loin-clad
Jains; (4) the yellow class (haliddâbhijāti), ie the white-clad disciples of naked ascetics; (5) the white class (sukkâ-
bhijāti), ie the male and female jīvikas; (6) the purest white class (parama,sukkhābhijāti), the highest, ie the Ājīvi-
ka teachers, Nanda Vaccha, Kisa Sakicca and Makkhali Gosāla (M 36.5/1:238) = SD 49.4. The Buddha however
rejects this arbitrary gesture, and teaches that it is karma and present conditions, not class, that make us (A 6.57/3:-
383-387 @ SD 23.10; also DA 1:182; MA 3:131; AA 2:342 f; SA 2:342 f); also Deva,daha S (M 101.22(4)/2:222 =
SD 18.4), where ābhijāti is mentioned in connection with the Nirgranthas, and Bodhi 1989:73-75.

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

Beings are defiled without cause, without condition.

There is neither cause nor condition for the purification of beings.
Beings are purified without cause, without condition.
There is nothing self-caused, nothing other-caused, nothing human-caused.
There is no power, no effort, no personal strength [human energy], no human endeavour.
All living beings, all life, all beings, all living things81 are powerless, devoid of power, devoid of
effort.
Subject to the changes of fate, circumstances and nature, they experience joy and pain in the six
classes by birth.”
14c If this good teacher’s words were true, then by my not doing, I’ve done it here, by my not living
it, I’ve lived it here. Both of us here, too, are equal in having attained to the fruits of recluseship.
14d Yet, I do not say that either of us would be purified without cause, without condition.82
14e Indeed, it is redundant then that this good teacher’s nakedness, being shaven, resorting to squat-
ting, plucking out his hair and beard. For, I, living in a house crowded with children, enjoying perfume
from Kāsī, wearing garlands, perfumes and unguents, enjoying the use of gold and silver [the use of mon-
ey], shall attain the same destiny hereafter as this good teacher!
What is there to see, what is there to know, that should I live the holy life under this teacher?’
Understanding that this is not the holy life, he is revulsed and leaves.
15 This, then, Sandaka, is the third way of living what is not the holy life that has been pointed out
by the fully self-awakened one, the worhy one who knows and sees, wherein an intelligent peerson would
certainly not live the holy life, or, if he lives it, would not attain the right way, the Dharma that is whole-
some.

(4) Determinism83
16a Furthermore, Sandaka, here a certain teacher holds such a doctrine [dogma], such a view:
16b (PAKUDHA KACCĀYANA’S VIEW).84 ‘There are these seven bodies [substances], uncreated, irre-
ducible, barren, stable as a mountain-peak, standing firm like pillars,85 that do not obstruct with one an-
other, are incapable of causing one another happiness, pain or both happiness and pain.
Which are the seven? The earth-body,86 the water-body, the fire-body, the wind-body, happiness,
pain, and the soul—these are the seven.87 These seven bodies are uncreated, irreducible, barren, stable as
a mountain-peak, standing firm like pillars, that do not obstruct with one another, are incapable of causing
one another happiness, pain or both happiness and pain.

81
“All beings...all living things,” sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā. Comys on Sāmañña,phala S (D
2) and Apaṇṇaka S (M 60) say that “animals” (sattā) are camels, cattle, donkeys, etc; life or “breathers” (pāṇā) are
those with one or two faculties; beings (bhūta) are those enclosed in egg-shell or membrane; “living things” (jīva)
are rice, corn, wheat, etc (DA 1:161 = MA 3:120). This list also appears in the Jain Sūtras, where Jacobi tr as “Every
sentient being, every insect, every living hting, whether animal or vegetable” (Jaina Sūtras 2:xxvi). It is however
uncertain how these words were used by Gosāla, or how the Buddhists supposed he used them: see D:RD 1:71 n2.
Cf the 4 modes of birth (yoni) at Mahā Sīha,nāda S (M 12.32-33/1:71) = SD 49.1.
82
Yo câhaṁ na vadāmi ‘ubho ahetū appaccayā visujjhissāmâti.
83
This view denies free will. See Intro (2.2).
84
As at Sāmañña,phala S (D 2.25/1:55) = SD 8.10, where it is ascribed to Pakudha Kaccāyana: see §24n there.
See Intro (2.2).
85
“Barren, stable as a mountain-peak, standing firm like pillars” (vañjhā kūṭa-ṭ,ṭhā esika-ṭ,ṭhāyi-ṭ,ṭhitā): cf Brah-
ma,jāla S (D 1), where a similar imagery is repeated in ref to the self and the world (D 1.32+33(2)+34/1:14, 16):
see D 1.31/1:14n = SD 25.2.
86
See §17b.
87
M here reads “these are the seven,” satt’ime, as against Sāmañña,phala S (D 2)’s “as the seventh,” sattame (D
2.25/1:56) = SD 8.10.

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

Among them, there is no killer nor one who causes killing,88 no hearer89 nor one who causes hearing,
no knower nor one who causes knowing [who makes known or makes others understand]. When one cuts
off a (person’s) head, there is no one taking anyone’s life. The sword merely passes through the spaces
amongst the seven bodies [substances].90
16c (MAKKHALI GOSĀLA’S VIEW)91 There are 1,406,600 principal modes of birth.92 There are 500
kinds of karma [action],93 5 kinds of karma,94 and 3 kinds of karma;95 full karma96 and half karma.97 There
are 62 ways,98 62 sub-aeons,99 6 human classes by birth,100 8 stages [grounds] of man,101 4,900 modes of
livelihood,102 4,900 kinds of “wanderers,”103 [518] 4,900 naga-realms [serpent abodes],104 2,000 facul-

88
N’atthi hantā vā ghātetā vā: cf the more positive, yo na hanti na ghāṭeti, Vāseṭṭha S (M 98 v36 = Sn 629c) =
Mettā S (A 4:151) = Mettā Bhāvanā S (It 1.3.7/22) = Dh 495c = Cakka,vāka J (J 451/4:71) = Miln 402 (qu J
451).
89
In Dūta S (A 8.16), “hearer, or one who causes hearing, knower, or one who causes knowing...” (sotā vā sāvetā
vā viññātā vā viññāpetā vā) are among the 8 qualities of a messenger (dūta) (A 8.16.4/4:196) = SD 46.7, reading ca
for vā throughout.
90
Sattannaṁ tv-eva kāyānam-antarena satthaṁ vivaram anupatati.
91
As at Sāmañña,phala S (D 2.19b/1:54) = SD 8.10, where this is attr to Makkhali Go,sāla: see §18n there.
These views are discussed in some detail in Basham 1951: 240-277 (ch 13), the key points of which are reflected
below. See above §13a & Intro (2.2).
92
Cuddasa kho pan’imāni yoni,pamukha,sata,sahassāni saṭṭhi ca satāni cha ca, lit “Indeed, 40 of these principal
wombs of a 100,000, and sixty 100s and six 100s.” M:ÑB mistranslates many of these numbers, omitting the suffix,
sata (“hundred”). These are prob the total number of species in existence, according to Makkhali, transmigrating
“through which through which the foolish and the wise will make an end of suffering’ [below] (Basham 1951: 241).
93
Karma here, according to Makkhali, in a non-Buddhist sense, but is unclear: Comy says that they are regarded
as ineffective or useleww (niratthaka) (MA 3:229 f). Early ājīvikism rejects karma as taught by the Buddha and
teaches determinism [fatalism] (niyati): see §19a n. Basham thinks that the ājīvikas believed that only on a “conven-
tional” (vyāvahārika) level, a person’s behaviour can affect his future condition, but on the “ultimate” (pāramârthi-
ka) of truth, the ony effective agent is niyati (1951:241 f).
94
According to the 5 physical senses (MA 2:230 = DA 162).
95
Of thought, word and deed (MA 2:230).
96
Of body and speech (MA 2:230).
97
“Half-karma,” in thought only (MA 3:230).
98
Paṭipadā, here, in Makkhali’s view, prob refers to different “religious systems of conduct” (Basham 1951: 242).
99
Or “lesser aeons” (antara,kappa): Buddhaghosa however lists 64 sub-aeons, saying that Go,sāla is ignorant of
two of them (lisiting only 62) (MA 3:230; DA 1:64). “Either Ājīvika chronometry differed in the particular from that
of the Buddhisrs, or an error crept into the text at an early date” (Basham 1951:243).
100
Cha-ḷ-ābhijāti. The ājīvika sixfold human classes are given in Cha-ḷ-ābhijāti S (A 6.57) (qv), where it is as-
cribed to Pūraṇa Kassapa (A 6.57/3:383 = SD 23.5; DA 1:162); ref to at Apaṇṇaka S (M 60.21/1:407) & Deva,-
daha S (M 101.22(4)/2:222). The ājīvikas prob believed that the soul must transmigrate through all these classes
before its release from samsara. This ājīvika classification of human according to psychic colour is confirmed by
Tamil sources. (Basham 1951:139, 243-246)
101
Aṭṭha purisa,bhūmi: Buddhaghosa explains these as the stages of being a recluse, viz: (1) foolish stage (maṇḍa
bhūmi), (2) playful stage (khiḍḍa bhūmi), (3) inquisitive on the word level stage (pada,vīmaṁsā bhūmi), (4) upright
stage (uju,gata bhūmi), (5) learning stage (sekha bhūmi), (6) recluse stage (samaṇa bhūmi), (7) conqueror stage (jina
bhūmi), (8) wisdom stage (paññā bhūmi) or attainment stage (vl patta,bhūmi, SA 2:343) (DA 1:162 f); cf his 8 dec-
ades of life (Vism 20.51-52/619 f). See Basham 1951:246 f.
102
Buddhaghosa only briefly glosses this as “practising a livelihood [profession]” (ājīvaka,vutti, DA 1:163). It is
possibe here, according to the ājīvikas, the transmigrating must take one or other (and in the end every one of these)
4,900 means of livelihood.
103
Here paribbājaka is prob fig, referring to the ājīvika transmigrating soul, wandering through samsara.
104
Nāg’āvāsa, which Buddhaghosa explains as “naga circles or regions” (nāga,maṇḍala,DA 1:163). Jain sources
tell us that the ājīvikas were fascinated by the popular cult of nagas, which is important in their mytholgy. Makkhali,
in fact, compared himself to a great serpent, destroying those who attacked him (Bhagavatī Sūtra 15.547.668-670
(Basham 1951:59). Makkhali seemed to believe that his ascetics who died after a 3-month self-mortification, would
be reborn as nagas (Basham 1951:128, 257, 257-261).

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

ties,105 3,000 hells, 36 dust-elements,106 7 spheres [wombs] of percipient beings,107 7 spheres of non-per-
cipient beings,108 7 spheres of the “knot-free ones,”109 7 divine births,110 7 human births, 7 demon births, 7
great lakes,111 7 (major) knots,112 700 knots, 7 (major) precipices,113 700 precipices, seven (major)
dreams,114 700 dreams, 84,000 great aeons,115 running116 and wandering through which the foolish and the
wise will make an end of suffering.117
Though one might think, “Through this moral conduct, this practice, this austerity, or this holy life,118
I will ripen unripened karma,119 or eliminate ripened karma that has arisen”120—that is impossible.

105
These prob included the human senses-faculties and those of beings in the other realms.
106
Buddhaghosa takes this lit, as “places that collect dust, such as hand-rests and foot-rests” (raja,okiraṇa-ṭ,ṭhā-
nāni, hattha.piṭṭhi,pāda.piṭṭh’ādīni sandhāya vadati, DA 1:163): Be piṭṭhī, Ee pīṭha. This is unhelpful. It is prob
that, from the context here, it refers to “elements [realms] of the impure”: see Basham 1951:248.
107
Satta saññī,gabbhā, ie sentient life. Comy lists these as camel, cow, ass, goat, cattle, deer, buffalo (oṭṭha,goṇa,-
gadrabha,aja,pasu,miga,mahiṁse, DA 1:13). Gabbha here and in the foll 2 terms means “rebirth” (DA 1:163).
“Non-percipient” here means “unconscious.”
108
Asaññī,gabbha, ie non-conscious living things, such as monsoon rice, winter rice, barley, wheat, millet, bean,
kudrūsa(ka)” (sāli,vīhi,yava,godhūma,kaṅgu,varaka,kudrūsake, DA 1:163). On kudrūsaka or kudrūsa (cf Skt kora-
dūṣa or koradūṣaka, or kodrava (see Johnston 1931) Paspalum scrobioculatum, ie kodo millet, kodra millet, varaku
(Tamil), ricegrass (Hawaii); said to be the staple (agga,bhojana) in the future when human life averages 10 years
(Cakka,vatti Sīha,nāda S, D 26.19/3:71); said to be a black, rough, millet grain (VA 4:822): sometimes tr as “rye”
(D:RD 3:70; Miln:H 2:86). See also DA 1:78; DhsA 331; Miln 2:267. This is a list of 7 kinds of grain (dhañña), of-
ten mentioned in the texts, where they are called “raw gains,” āmaka,dhañña (V 4:264, DA 1:78; NmA 2:396); or as
“the first foods” (pubb’aṇṇa), contrasting with “other foods” (apar’aṇṇa), ie vegetables (Nc 314/176). At D 1:5 = A
2:209, it is said that the Buddha abstains from accepting any kind of such uncooked grain. Cf Nm 248 in its def of
khetta; see also V:H 1:83 n4;
109
Nigahi,gabbh: nigaṇṭha usu means nirgrantha, the followers of Nāta,putta [§28n], but Comy takes this liter-
ally as “jointed plants,” such as sugar-cane, bamboo, reed (MA 3:231), but this would break the natural flow of
ideas. See Basham 1951: 249-251.
110
This and the foll 2 phrases: satta devā, satta manusā, satta pesācā [Be Se pisācā]. Comy thinks that satta here
means “many” (MA 3:231). Basham thinks that deva should be taken as adj meaning, “bright” (Skt daiva), corres-
ponding to the satta divve of the Bhagavatī Sutra list of 7 divine births in the Māṇasa and Māṇusuttara heavens of
the ājīvikas. Manusā refers to the last 7 human bodies into which the soul (according to Makkhali) reanimates itself
in its last birth (known as pauṭṭa-parihāra, “abandonments of transmigration” (1951:31). It is possible here that Pali
manusā is a corruption of māṇasa, the ājīvija (Pkt) word for their heaven. Pesāca or pisāca, too, should be adj, ie,
ref to the last seven births as demons or goblins, which the ājīvika soul must experience before it release from sam-
sara (1951:251).
111
Māha,sarā. Buddhaghosa takes this to be lakes (daha) and names them thus: Kaṇṇamuṇḍa, Rathakāra, Ano-
tatta, Sīha-p,papāta, Chaddanta, Mandākinī, and Kuṇāla (DA 1:164). It is also worth noting that the Pkt for the ājī-
vika heaven, māṇasa, may also mean “lake” (Basham 1951:251). Furthermore, in ājīvika chronometry, 300,000 sara
form a mahā,kappa, “great aeon.” (1951:252 f)
112
This term and the foll: satta pavuṭā [Ce pabuṭā; vl sapuṭā] satta pavuṭasatāni. It is likely that pavuṭa is a cor-
ruption of the 7 paütta-parihāra, “abandonments of transmigration” (1951:31), mentioned above.
113
The precipice (papāṭa) prob refers to “falling” from a higher to a lower state of being.
114
These dreams prob occur just before the ājīvika attains release (Basham 1951:252). Cf the 5 dreams of the Bo-
dhisattva (A 5.196/3:240; J 1:69) = SD 63.13.
115
This is the same number of mahā,kappa given in Bhagavatī Sūtra (15.550.673) of the Jains, where it is stated
that they and the other categories must all be duly passed before total release from transmigration. (Basham 1951:
258)
116
Sandhvitv, fig “having transmigrated” (fr sandhvati). This term which connotes a permanent soul is rejected
by the Buddha.
117
According to Makkhali, beings must transmigrate through all the 1,406,600 modes of births as stated above.
118
That of the Ājīvikas or of other recluses (see MA 3:232).
119
This is what a wise person might say (MA 3:233).
120
This is what a foolish person might say, but he continues (in samsara) even after saying this (MA 3:233).

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M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

Joy and pain are measured out by the bushel. Samsara (cycle of life and death) is fixed in its limits,
with neither shortening nor lengthening, neither excess nor deficit.121
Just as a ball of string, when thrown, comes to its end simply by unwinding,122 in the same way,
having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.’
17a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
‘This good teacher holds such a doctrine [dogma], such a view:
17b “There are these seven bodies [substances], uncreated, irreducible, barren, stable as a moun-
tain-peak, standing firm like pillars, that do not obstruct with one another, are incapable of causing one
another happiness, pain or both happiness and pain.
Which are the seven? The earth-body,123 the water-body, the fire-body, the wind-body, happiness,
pain, and the soul—these are the seven. These seven bodies are uncreated, irreducible, barren, stable as
a mountain-peak, standing firm like pillars, that do not obstruct with one another, are incapable of caus-
ing one another happiness, pain or both happiness and pain.
Among them, there is no killer nor one who causes killing, no hearer nor one who causes hearing, no
knower nor one who causes knowing [who makes known or makes others understand]. When one cuts off
a (person’s) head, there is no one taking anyone’s life. The sword merely passes through the spaces
amongst the seven bodies [substances].
17c There are 1,406,600 principal modes of birth. There are 500 kinds of karma [action], 5 kinds of
karma, and 3 kinds of karma; full karma and half karma. There are 62 ways, 62 sub-aeons, 6 human
classes by birth, 8 stages [grounds] of man, 4,900 modes of livelihood, 4,900 kinds of “wanderers,”
4,900 naga-realms [serpent abodes], 2,000 faculties, 3,000 hells, 36 dust-elements, 7 spheres [wombs] of
percipient beings, 7 spheres of non-percipient beings, 7 spheres of the “knot-free ones,” 7 divine births, 7
human births, 7 demon births, 7 great lakes, 7 (major) knots, 700 knots, 7 (major) precipices, 700 preci-
pices, seven (major) dreams, 700 dreams, 84,000 great aeons, running and wandering through which the
foolish and the wise will make an end of suffering.
Though one might think, “Through this moral conduct, this practice, this austerity, or this holy life I
will ripen unripened karma and eliminate ripened karma that has arisen”—that is impossible.
Joy and pain are measured out by the bushel. Samsara (cycle of life and death) is fixed in its limits,
with neither shortening nor lengthening, neither excess nor deficit.
Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having
transmigrated and wandered on, the wise and the foolish alike will put an end to pain.”
17d If this good teacher’s words were true, then by my not doing, I’ve done it here, by my not living
it, I’ve lived it here. Both of us here, too, are equal in having attained to the fruits of recluseship.
17e Yet, I do not say that either of us will make an end of suffering by running and wandering
through samsara [the cycle of rebirths and redeaths].124
17f Indeed, it is redundant then that this good teacher’s nakedness, being shaven, resorting to
squatting, plucking out his hair and beard. For, I, living in a house crowded with children, enjoying
perfume from Kāsī, wearing garlands, perfumes and unguents, enjoying the use of gold and silver [the use
of money], shall attain the same destiny hereafter as this good teacher!
What is there to see, what is there to know, that should I live the holy life under this teacher?’
Understanding that this is not the holy life, he is revulsed and leaves.
18 This, then, Sandaka, is the fourth way of living what is not the holy life that has been pointed out
by the fully self-awakened one, the worhy one who knows and sees, wherein an intelligent peerson would
certainly not live the holy life, or, if he lives it, would not attain the right way, the Dharma that is whole-
some.

121
(The false view that) samsara does not diminish for the wise nor grow for the fool (MA 3:233).
122
Ie it unwinds itself for its full length (MA 3:233).
123
Comy says that this is earth (paṭhavī) itself or a mass of earth (paṭhavī,samūha); and so for the other three (MA
3:229).
124
Yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmâti.

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

19 These, Sandaka, the four ways of living what is not the holy life that have been pointed out by the
fully self-awakened one, the worthy one who knows and sees, [519]
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.”

The wanderers exult

20a “It is marvellous, master Ānanda! It is wonderful, master Ānanda!
How these the four ways of living what is not the holy life have been pointed out by the fully self-
awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome!
20b But what, master Ānanda, are the four unsatisfactory kinds of holy life that have been pointed
out by the fully self-awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome?”

THE 4 UNSATISFACTORY KINDS OF HOLY LIFE125

(1) Knowledge-based religion
21a “Here, Sandaka, a certain teacher claims to be omniscient, all-knowing, to knowledge and vision
of everything, thus:
‘Whether I am walking, or standing, or sleeping, or awake, knowledge and vision are continuously
and constantly present before me.’126
21b Now, he enters an empty house and receives no alms; a dog bites him; he mets with a fierce
elephant, a wild horse, a wild bull; he asks for the name and clan of a woman ort a man; he asks for the
name of a village or a town, and the way to go there.
On being asked, ‘What’s this?’ he replies,
‘I had to enter the house, that is why I entered it.
I had to receive no almsfood, that is why I received none.
I had to be bitten by a dog, that is why I was bitten by one.
I had to be meet with a wild elephant, a wild horse, a wild bull, that is why I met one.
I had to ask the name and clan of a women or a man, that is why I asked.
I had to ask the name of a vllage or a town, and the way to go there, that is why I asked.’127
22a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
22b ‘This good teacher claims to be omniscient, all-knowing, to knowledge and vision of everything,
thus:
“Whether I am walking, or standing, or sleeping, or awake, knowledge and vision are continuously
and constantly present before me.”128

125
On the unsatisfactory religions or systems, see Intro (3.1.0).
126
The Nirgranthas try to justify Nigaṇṭha Nātaputta’s claim to omniscience in Ca Dukkha-k,khandha S (M
14.17/1:92 f) = SD 4.7. Upāli S (M 56) records the Buddha’s rejection of Nāta,putta’s claim to omniscience (M 56/-
1:371-387) = SD 27.1. This whole passage [§21a] is stock: Cūḷa Sakul’udāyi S (M 79.6/2:31), Nigaṇṭha S (A 3.-
74/1:220). Here, Ānanda rebuts the Nirgrantha’ claim that their teacher Nāta,putta is omniscient; cf §52, where San-
daka ask Ānanda about this of the arhats.
127
See Intro (3.1.1).
128
This claim is made by Nigaṇṭha Nāta,putta in Cūḷa Dukkha-k,khandha S (M 14.17/1:92 f) = SD 4.7, and both
by Nāta,putta and by Pūraṇa Kassapa in Lokāyatika Brāhmaā S (A 9.38.2/4:428 f) = SD 35.2. Upāli S (M 56) re-
cords the Buddha as rejecting such a claim (M 56/1:371-387) = SD 27.1.

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Now, he enters an empty house and receives no alms; a dog bites him; he mets with a fierce elephant,
a wild horse, a wild bull; he asks for the name and clan of a woman ort a man; he asks for the name of a
village or a town, and the way to go there.129
On being asked, “What’s this?” he replies,
“I had to enter the house, that is why I entered it.
I had to recive no almsfood, that is why I received none.
I had to be bitten by a dog, that is why I was bitten by one.
I had to be meet with a wild elephant, a wild horse, a wild bull, that is why I met one.
I had to ask the name and clan of a women or a man, that is why I asked.
I had to ask the name of a vllage or a town, and the way to go there, that is why I asked.”’
22c He finds that this holy life is unsatisfactory. Understanding thus, he is revulsed towards that holy
life and leaves.
23 This, Sandaka, is the first kind of unsatisfactory holy life that has been pointed out [520] by the
fully self-awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.

(2) Scripture-based religion

24 Furthermore, Sandaka, a certain teacher is a traditionalist,130 one who takes the aural tradition131
as the truth.132 He teaches a teaching by aural tradition,133 by a tradition [lineage] of legends, by the auth-
ority of scriptures.134
But, Sandaka, when a teacher goes by aural tradition as the truth, it is sometimes well-heard, some-
times misheard, some of it is true, some otherwise.135
25a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
25b ‘This good teacher is a traditionalist, one who takes that aural tradition as the truth. He teaches a
teaching by aural tradition, by a tradition [lineage] of legends, by the authority of scriptures.
But when a teacher goes by aural tradition as the truth, it is sometimes well-heard, sometimes mis-
heard, some of it is true, some otherwise.’
25c He finds that this holy life is unsatisfactory. Understanding thus, he is revulsed towards that holy
life and leaves.
26 This, Sandaka, is the second kind of unsatisfactory holy life that has been pointed out by the fully
self-awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.

129
If he were omniscient, why does he ask?(MA 3:233).
130
Anussavikā, lit “those of the aural tradition.”
131
Anussavena, “through hearsay.” For a similar passage, see Saṅgārava S (M 100.7/2:211) = SD 10.9. See Intro
(3.1.2).
132
Puna c’aparaṁ, sandaka, idh’ekacco satthā anussaviko hoti anussava,sacco. A similar statement in made in
Kesa,puttiya S (A 3.65.3a/1:189) = SD 35.7. See Intro (3.1).
133
As ar Kesa,puttiya S (A 3.65.3a/1:189); Sāḷha S (A 3.66/3:195).
134
So anussavena iti.h’iti.ha,paramparāya piṭaka,sampadāya dhammaṁ deseti. For an example, see Caṅkī S (M
95.132:269 f) = SD 21.15. On iti.h’iti.ha (hearsay), see Jayatilleke 1963:195-199. On piṭaka,sampadā (scri[tural
authority), see Jayatilleke 1963:200.
135
Be Ce Anussavikassa kho pana, sandaka, satthuno anussava,saccassa sussutam pi hoti dussutam pi hoti tathā-
’pi hoti aññathā’pi hoti. See Intro (3.1.2).

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(3) Reason-based (speculative) religion

27 Furthermore, Sandaka, a certain teacher is a reasoner [rationalist]136 or inquirer [speculator].137 He
teaches a teaching, fabricated through through reasoning, following a line of inquiry, by his own wits [in-
telligence].138
But, Sandaka, when a teacher is a reasoner, an inquirer, who teaches a teaching beaten out of reason-
ing, following a line of inquiry, by his own wits [of his own devising], it is sometimes well-reasoned,
sometimes wrongly reasoned, some of it is true, some otherwise.139
28a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
28b ‘This good teacher is a reasoner, an inquirer, who teaches a teaching fabricated through rea-
soning, following a line of inquiry, by his own wits [of his own devising], it is sometimes well-reasoned,
sometimes wrongly reasoned, some of it is true, some otherwise.’
28c He finds that this holy life is unsatisfactory. Understanding thus, he is revulsed towards that holy
life and leaves.
29 This, Sandaka, is the third kind of unsatisfactory holy life that has been pointed out by the fully
self-awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.

(4) Foolish religion

30 Furthermore, Sandaka, a certain teacher is foolish, confused.140 On account of his foolishness and
confusion, [521] when he is asked this or that question, he falls into word-twisting, endless hedging [eel-
wriggling],141 thus142
“I do not take it as this. I do not take it as that. I do not take it as otherwise. I do not take it to be not
so.143 I do not take it to be not not so.’144
31a THE WISE. Now, Sandaka, regarding this, a wise person considers thus:
31b ‘This good teacher is foolish, confused. On account of his foolishness and confusion, when he is
asked this or that question, he falls into word-twisting, endless hedging [eel-wriggling], thus

136
Takkī, lit “reasoners,” alt “logicians, metaphysicians.” See foll n.
137
Vīmaṁsī, those who examine and investigate, ie who speculate. Both the term “reasoner” and “inquirer” clearly
refer the religious and philosophical speculators of the Buddha’s time: see Saṅgārava S (M 100.7(2)/2:211) = SD
10.9. In our own time, in spiritual terrms, these would be the academicians, philosophers or scientists. See Mahā
Sīha,nāda S (M 12) where Sunakkhatta is presented as an example of such a person (M 12.2/1:68) = SD 49.1. Tech-
nically, I have rendered vīmaṁsī here (in the non-Buddhist sense) as “inquirer” (in the rationalist context), and re-
served “investigator” (vīmaṁsaka) for the Buddhist context: see eg Vīmaṁsaka S (M 47/1:317-320) = SD 35.6. On
takka (reasoning), see Jayatilleke 1963: 205-276 (ch 5). See Intro (3.1.3).
138
So takka,pariyāhataṁ vīmaṁsânucaritaṁ sayam paṭibhānaṁ dhammaṁ deseti. As at Brahma,jāla S (D 1.49/-
1:21, 23 29; Mahā Sīha,nāda S (M 12.2 f/1:683); Sandaka S (M 76.27/1:5202); also Nm 2:294. A notorious
example of such a person is the monk Sunakkhatta: see Mahā Sīha,nāda S (M 12/1:68-83) = SD 49.1.
139
Takkissa kho pana, sandaka, satthuno vīmaṁsissa sutakkitam pi hoti duttakkitam pi hoti tathā’pi hoti aññathā-
’pi hoti. See Intro (3.1.3).
140
Puna c’aparaṁ, sandaka, idh’ekacco satthā mando hoti momūho.
141
Amara,vikkhepikā, or “endless equivocators.” The word amara has 2 senses: (1) “undying, not subject to
death” (M 2:73,6*; S 1:103; Sn 249) and (2) a kind of fish difficult to catch (DA 115,16 = MA 3:234,1): both senses
apply here, T W Rhys Davids renders it as “who wriggle like eels,” ie “eel-wrigglers” (D 1:37 ff). In modern terms,
they include the skeptics, who suspend judgement when faced with propositions. See Brahma,jāla S (D 1.61-65/-
1:24-27) = SD 25.3. A notorious example of such a person is the heterodox teacher, Sañjaya Belaṭṭhi,putta: see
Brahma,jāla S (D 1.61-65/1:24-27) & SD 25.3(1.6) .
142
So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācā,vikkhepaṁ āpajjati amarā,vikkhepaṁ.
143
That is, “I do not take it to be none of the previous three.”
144
Evan ti pi me no, tathā’ti pi me no, aññathā’ti pi me no, no’ti pi me no, no no’ti pi me nôti. As at Brahma,jāla
S (D 1.64/1:26) = SD 25.2. See Intro (3.1.4).

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“I do not take it as this. I do not take it as that. I do not take it as otherwise. I do not take it to be not
so. I do not take it to be not not so.”’
31c He finds that this holy life is unsatisfactory. Understanding thus, he is revulsed towards that holy
life and leaves.
32 This, Sandaka, is the third kind of unsatisfactory holy life that has been pointed out by the fully
self-awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.
33 These, Sandaka, the four kinds of unsatisfactory holy life that have been pointed out by the fully
self-awakened one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome.”

The wanderers exult

34 “It is marvellous, master Ānanda! It is wonderful, master Ānanda!
How these four unsatisfactory kinds of holy life have been pointed out by the fully self-awakened
one, the worthy one who knows and sees,
wherein an intelligent person would certainly not live the holy life, or, if he lives it, would not attain
the right way, the Dharma that is wholesome!

THE TRUE TEACHING145

Turning to the true teaching
35 Here, Sandaka, there arises in this world the Tathāgata [Thus Come], an arhat, fully self-awaken-
ed, accomplished in knowledge and conduct, well-gone, knower of the worlds,146 unexcelled trainer of
tamable persons, teacher of beings human and divine, awakened, blessed.
Having realized by his own direct knowledge this world with its gods, its Mras [evil ones], and its
Brahms [high gods], this generation with its recluses and brahmins, its rulers147 and people, he makes it
known to others. He teaches the Dharma, good in its beginning, good in its middle, good in its end,
endowed with meaning and phrasing. He proclaims the holy life that is entirely complete and pure.
36 A householder or householder’s son, hearing the Dharma, gains faith148 in the Tathgata and
reflects:

145
From §§35-42, as in Ca Hatthi,padpama S (M 27.11-18/1:178-182) = SD 40a.5 & Kandaraka S (M 51.-
12-19/1:344-347) = SD 32.9..
146
Comy mentions the 3 worlds—that of space (okāsa), that of beings (satta), that of formations (sakhāra)—and
says that here, the world of beings (satta,loka) is meant (Vism 7.37/204 f; DA 1:173 f; MA 1:397, 2:200). For de-
tails, see Rohitassa S (S 2.26/1:61 f) in SD 7.1 Intro.
147
Deva, here in the sense of “devas by convention” (sammati,deva), ie kings. The other 2 types of deva are “gods
by rebirth” (upapatti,deva) and “gods by purification” (visuddhi,deva), ie the Buddhas, Pratyeka Buddhas and ar-
hats. (NC 307 KhA 123).
148
“Faith,” saddh. There are 2 kinds of faith (saddh): (1) “rootless faith” (amlaka,saddh), baseless or irra-
tional faith, blind faith. (M 2:170); (2) “faith with a good cause” (kravati,saddh), faith founded on seeing (M 1:-
320,8 401,23); also called avecca-p,pasda (S 12.41.11/2:69). “Wise faith” is syn with (2). Amlaka = “not seen,
not heard, not suspected” (V 2:243 3:163 & Comy). Gethin speaks of two kinds of faith: the cognitive and the affec-
tive (eg ERE: Faith & Jayatilleke, Early Buddhist Theory of Knowledge, 1963:387): “Faith in its cognitive dimen-
sion is seen as concerning belief in propositions or statements of which one does not—or perhaps cannot—have
knowledge proper (however that should be defined); cognitive faith is a mode of knowing in a different category
from that knowledge. Faith is its affective dimension is a more straightforward positive response to trust or confid-
ence towards something or somebody…the conception of saddh in Buddhist writings appears almost, if not entirely
affective, the cognitive element is completely secondary.” (Gethin 2001:207; my emphases).

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SD 35.7 M 76/1:513-524 • Sandaka Sutta

‘The household life is stifling, a dusty path. The life of renunciation is like the open air. It is not easy
living in a house to practise the holy life completely, in all its purity, like a polished conch-shell. What if I
were to shave off my hair and beard, put on the saffron robes, and go forth from the household life into
homelessness?’
So after some time he abandons his wealth, great or small,149 [345] and his circle of relatives, great or
small, shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into
homelessness.
Thus, too, Sandaka, is the exertion fruitful, the striving fruitful.

(A) MORAL VIRTUE

The Lesser Section on Moral Virtue150
Purity of body
37 He is thus one gone forth and possessing the monk’s training and way of life:
(1) Having abandoned the destruction of life, he abstains from destroying life. He dwells with rod
and weapon laid down, conscientious,151 merciful, compassionate for the welfare of all living beings.
(2) Having abandoned the taking of the not-given, he abstains from taking what is not given. He
takes only what is given, accepts only what is given, lives not by stealth but by means of a pure mind.
(3) Having abandoned incelibacy, he lives a celibate life,152 living apart, refraining from the sexual
act, the way of the village.153

Purity of speech
(4) Having abandoned false speech, he abstains from false speech. He speaks the truth, the truth is his
bond,154 trustworthy, reliable, no deceiver of the world.155
(5) Having abandoned divisive speech he abstains from divisive speech. What he has heard here he
does not tell there to break those people apart from these people here. What he has heard there he does not
tell here to break these people apart from those people there.156
Thus reconciling those who have broken apart or consolidating those who are united, he loves
concord, delights in concord, enjoys concord, speaks things that create concord.
(6) Having abandoned harsh [abusive] speech, he abstains from harsh speech. He speaks words that
are humane, soothing, loving, touching, urbane, and delightful and pleasant to the multitude.
(7) Having abandoned idle chatter, he abstains from idle chatter. He speaks in season, speaks what is
true, what is in accordance with the goal [or, what is beneficial].157 He speaks on the Dharma

149
On the accumulation of wealth, cf Mahā Parinibbāna S (D 16.1.23-24/2:85 f).
150
This section [33] as at Brahma,jla S (D 1.8-27/1:4-11), Mahā Tahā,sakhaya S (M 37.33-39/1:267-270) =
SD 7.10; cf Sāleyyaka S (M 41.7-14/1:287), Kandaraka S (M 51.14-19/1:345-7), Cha-b,bisodhana S (M 112.13-
17/3:33-36); also A 2:208, 4:249; Pug 56.
151
Lajj, “feel shame, modest”, explain in the Comy on S 1:73 as “one who has moral shame (hiri) and moral fear
(ottappa).” Opp alajj, shameless.
152
Brahma,cariya is the supreme conduct or holy life, ie celibacy. Dgha Comy points out that it involves
refraining from other forms of erotic behaviour besides intercourse (DA 1:73).
153
Gma,dhamma, ie the way of the householder, vulgar (in the sense of being associated with the masses) (MA
2:206 = DA 1:72).
154
“The truth is his bond,” sacca,sandha. Comy glosses as saccena sacca sandahati, “he joins truth with truth”
(MA 1:206 = DA 1:73).
155
This verse as in Lakkhaa S (D 30.2.16/3:170).
156
This verse as in Sāleyyaka S (M 41.9/1:286 f) & Sevitabbâsevitabba S (M 114.6/3:49).
157
attha,vd. That is, he speaks about what is connected with the spiritual goal here and now, and hereafter (MA
2:208; DA 1:76).

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[Teaching]158 and the Vinaya [Discipline].159 He speaks words worth treasuring, seasonable, backed by
reason, measured, connected with the goal.160

General
(8) He abstains from damaging seeds and plant life.161

Novice’s precepts 6-10

(9) He eats only once a day, refraining from the evening meal and from food at improper times.162
(10) He abstains from dancing, singing, music and from watching shows.163
(11) He abstains from wearing garlands and from beautifying himself with scents and make-up.164
(12) He abstains from high and luxurious beds and seats.165
(13) He abstains from accepting gold and silver [money].166

General
(14) He abstains from accepting uncooked grain;
(15) He abstains from accepting raw meat.167
(16) He abstains from accepting women and girls.
(17) He abstains from accepting male and female slaves.
(18) He abstains from accepting goats and sheep.
(19) He abstains from accepting fowl and pigs.
(20) He abstains from accepting elephants, cattle, horses, and mares.
(21) He abstains from accepting fields and lands [landed property].168
(22) He abstains from running messages [or errands].169
(23) He abstains from buying and selling.
(24) He abstains from dealing with false scales, false metals,170 and false measures.171
(25) He abstains from bribery, deception, and fraud.

158
He speaks on the 9 supramundane things (nava lok’uttara,dhamma) (MA 2:208 = DA 1:76), ie the 4 paths, 4
fruitions, nirvana (Dhs 1094).
159
The discipline of restraint (savara) [of the senses] and of letting go (pahāna) [of defilements] (MA 2:208 =
DA 1:76).
160
Attha,saṁhitaṁ.
161
Curiously, this replaces the precept against intoxicants, which is omitted. As at D 1:10. On bja,gāma,bhta,-
gāma, see Pāc 11 (V 4:34); see also D 1:5; MA 2:208.
162
“Improper times” here means between noon and the following dawn (V 1:83, 4:86); cf S 5:470; A 1:212; Kvu
2.6.
163
A dukkaa (wrong-doing) offence for monks (V 2:108); a pācittiya for nuns (V 4:267). Cf D 1:6, Kvu 2.7.
164
Cf Kvu 2.8.
165
See Pāc 87; V 1:192, 2:163; D 1:7; A 1:181. Comy says that the “high beds” are those that exceed the prescrib-
ed measurements and the “large beds” are those that are not allowable (MA 2:209).
166
See Nissagya 18 (V 3:236 ff); Kvu 2.10. For detailed discussion, see “Money and Monastics” (essay) in SD
4.19-23.
167
“Raw meat.” See V 3:208 where the nun Uppala.vaā prepares or roasts meat before offering to the Buddha.
168
The Buddha however accepted land from rajahs like Bimbisra and Pasenadi, and others like Anthapiika
and Viskh, which were all received in the name of the Sangha. What is connoted here is accepting land on a per-
sonal basis.
169
“Running messages.” See D 1:8; S 3:239.
170
“False metals,” kasa,ka. See Nun’s Nis 11, 12 & n at V:H 3:230. Comy however says that kasa refers to a
bronze bowl with a veneer of golden colour presented as a golden bowl to mislead others. (MA 2:210 = DA 1:79).
171
Comys mention 3 methods: hadaya,bheda (“heartbreak”), used in measuring ghee, oil, etc; sikhā,bheda (“heap
break”), used in measuring sesamum, husked rice, etc; rajju,bheda (“cord break”), used in measuring fields and sites
(MA 2:210 = DA 1:79). Sikhā refers to a pyramid-shaped heap of grain on a tray of prescribed measurements.

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(26) He abstains from wounding, executing, imprisoning, highway robbery, plunder, and violence.172

(B) Mental cultivation

Contentment
38 He is content with robes to protect his body and with almsfood to maintain his belly, and where-
ver he goes he sets out only with these173 with him.
Here, just as a bird, wherever it goes, flies with its wings as its only burden, so, too, he is content with
robes to protect his body174 and with almsfood to maintain his belly, and wherever he goes, he takes only
these with him.175
Possessing this aggregate of noble virtue, he experiences within himself a blameless joy.176

Sense-restraint
39177 (1) Here, Sandaka, when a monk sees a form with the eye, he grasps neither its sign nor its
detail, insofar as he dwells unrestrained in that eye-faculty
so that the evil, wholesome states of covetousness and displeasure178 might overwhelm him, to that
extent, he therefore keeps himself restrained.
He practises the restraint of it. He guards the restraint of the eye-faculty, he commits himself to the
restraint of the eye-faculty.

172
Dgha Comy says that they kidnap victims by hiding in the snow and by hiding in a thicket (DA 1:80).
173
“These,” ie the 8 requisites (aha parikkhāra): a small razor (khuddaka,vāsi), needle (sci), water-strainer
(parissāvana), almsbowl (patta) with a shoulder-strap, the triple robe (ti,cvara), belt (kāya,paibandha) (MA 2:213
= DA 1:297; DA 1:206 = J 1:65; DhA 2:61; J 4:342, 5:254). Explained in detail at DA 1:206 f.
174
As in Sāmaa,phala S (D 2.66/1:71).
175
This whole section (Contentment) up to here as in “the mental development” section of Sāmaa,phala S (D
2.66/1:71).
176
“A blameless joy,” anavajja,sukhaṁ. Comy: “He experiences within himself a blameless, faultless, wholesome
bodily and mental happiness accompanied by such phenomena as non-remorse, gladness, rapture, and tranquillity,
which are based on moral virtue as their proximate cause” (DA 1:183); “a happiness free from faults” (niddosa,-
sukha, MA 2:214 = AA 3:198). Evidently, this joy arises on account of being free from the fear of being blamed of
moral faults. Cf avyāseka,sekha below [§16]. See Intro (5).
177
This whole para: Idha bhikkhave bhikkhu cakkhun rpa disv na nimitta-g,ghī hoti nânuvyañjana-g,ghī.
Yatvâdhikaraa ena cakkhundriya asavuta viharanta abhijjh,domanass ppak akusal dhamm an-
vssaveyyu, tassa savarya paipajjati, rakkhati cakkhundriya, cakkhundriye savara pajjati. On Na nimit-
ta-g,ghī hoti nânuvyañjana-g,ghī, lit “he is not one who grasps at a sign, he is not one who grasps at a detail (fea-
ture),” see SD 19.14. Comys say that “sign”(nimitta) here refers to a grasping arising through one’s sensual lust
(chanda,rga,vasena) or on account of merely one’s view (dihi,matta,vasena); “detail” (anuvyañjana) here refers
to finding delight by grasping at another’s limb or body part (eyes, arms, legs, etc) (Nm 2:390; Nc 141, 141; DhsA
400, 402; cf MA 1:75, 4:195; SA 3:4, 394; Nc 1:55; DhA 1:74). On other meanings of nimitta, see SD 13 §3.1a.
178
“Covetousness and displeasure,” abhijjhā,domanassaṁ, which Walshe (1995:335 & n632) renders as “hanker-
ing and fretting for the world”; alt tr “covetousness and displeasure” or “longing and loathing.” MA says that long-
ing and displeasure signify the first two hindrances—sensual desire and ill will—principal hindrances to be over-
come for the practice to succeed. They thus represent the contemplation of mind-objects, which begins with the five
hindrances. Cf M 1:274/39.13; see also Mah Satipahna S (D 22.13) and Satipahna S (M 10.36) on how to
deal with the hindrances in one’s meditation. The monk effects the abandoning of the hindrances by the contempla-
tions of impermanence, fading away (of lust), cessation (of suffering) and letting go (of defilements), and thus
comes to look upon the object with equanimity. On abhijjh,domanassa, there is an interesting related passage from
Pubba or Pubb’eva Sambodha S (A 3.101): “Bhikshus, before my enlightenment, when I was still a bodhisattva,
this thought occurred to me… ‘Whatever physical and mental joy (sukha,somanassa) there is in the world, that is the
gratification (assda) in the world; that the world is impermanent, suffering and of the nature to change, that is the
disadvantages (dīnava) in the world—the removal and abandoning of desire and lust for the world, that is the es-
cape from the world’.” (A 3.101/1:258, pointed out to me by Robert Eddison).

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(2) When he hears a sound with the ear, he grasps neither its sign nor its detail, insofar as he dwells
unrestrained in that ear-faculty
so that the evil, wholesome states of covetousness and displeasure might overwhelm him, to that ex-
tent, he therefore keeps himself restrained.
He practises the restraint of it. He guards the restraint of the ear-faculty, he commits himself to the
restraint of the ear-faculty.
(3) When he smells a smell with the nose, he grasps neither its sign nor its detail, insofar as he
dwells unrestrained in that nose-faculty
so that the evil, wholesome states of covetousness and displeasure might overwhelm him, to that
extent, he therefore keeps himself restrained.
He practises the restraint of it. He guards the restraint of the nose-faculty, he commits himself to the
restraint of the nose-faculty.
(4) When he tastes a taste with the tongue, he grasps neither its sign nor its detail, insofar as he
dwells unrestrained in that tongue-faculty
so that the evil, wholesome states of covetousness and displeasure might overwhelm him, to that ex-
tent, he therefore keeps himself restrained.
He practises the restraint of it. He guards the restraint of the tongue-faculty, he commits himself to the
restraint of the tongue-faculty.
(5) When he feels a touch with the body, he grasps neither its sign nor its detail, insofar as he
dwells unrestrained in that body-faculty
so that the evil, wholesome states of covetousness and displeasure might overwhelm him, to that ex-
tent, he therefore keeps himself restrained.
He practises the restraint of it. He guards the restraint of the body-faculty, he commits himself to the
restraint of the body-faculty.
(6) When he cognizes a mind-object with the mind, he grasps neither its sign nor its detail, insofar
as he dwells unrestrained in that mind-faculty so that covetousness and displeasure, evil unwholesome
states, might overwhelm him, to that extent, he therefore keeps himself restrained. He practises the re-
straint of it. He guards the restraint of the mind-faculty, he commits himself to the restraint of the mind-
faculty.179
Possessing this noble sense-restraint, he experiences within himself an undefiled joy.180

Full awareness
40 When going forward and returning, he acts with full awareness.181
When looking toward and looking away, he acts with full awareness.
When bending and extending his limbs, he acts with full awareness.
When carrying his outer robe, his upper robe, and his bowl, he acts with full awareness.
When eating, drinking, chewing, and tasting, he acts with full awareness.
When voiding and peeing, he acts with full awareness.
When walking, while standing, while sitting, while asleep, while awake, while talking, and while
remaining silent, he acts with full awareness.
Possessing this aggregate of noble full awareness, he experiences within himself an undefiled joy.182

179
D 2.64/1:70, 10.2.2/1:207, 33.1.11(10)/3:225; M 27.15/1:180, 33.20/1:223, 38.35/1:269, 51.16/1:346, 53.8/-
1:355, 94.18/2:162, 101.33/2:226; S 35.120/4:104, 35.239/4:176; A 3.16/1:113, 4.14/2:16, 4.37/2:39, 4.164/2:152
(4), 4.198.11/2:210, 5.76.12/3:99 f, 5.140.11/3:163, 10.99.6/5:206, 11.18.23/5:351. For a study, see SD 9.14.
180
So iminā ariyena indriya savarena samannāgato ajjhatta abyāseka,sukha paṭisavedeti. Cf Sāmaa,-
phala S (D 2.63/1:70) = SD 8.10. Evidently, this undefiled joy (abyāseka,sukha) arises from meditation and mind-
fulness: also at §17 below; cf anavajja,sukha above [§15].
181
“He acts with full awareness,” sampajāna,kār, lit “he is one who works with full awareness.” Sāmaa,phala
S (D 2.67/1:71) reading: sati,sampajāna,kār, “he acts with mindfulness and full awareness,” so too below here
[§36]. As in Mahā Satipahāna S (D 22.4/2:293) = Satipahāna S (M 10.8/1:57).

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ATTAINING THE DHYANAS

Overcoming the 5 mental hindrances183

41 Possessing this aggregate of noble virtue and this aggregate of noble sense-restraint and this
aggregate of noble full awareness,184 he seeks out a secluded dwelling: a forest, the foot of a tree, a moun-
tain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw.185
42 Returning from his almsround, after his meal, he sits down, crosses his legs, holds his body erect,
and establishes mindfulness before him.186
(1) Abandoning covetousness with regard to the world, he dwells with a mind devoid of covetous-
ness. He cleanses his mind of covetousness.
(2) Abandoning ill will and anger, he dwells with a mind devoid of ill will and anger, sympathetic
with the welfare of all living beings. He cleanses his mind of ill will and anger.
(3) Abandoning sloth and torpor, he dwells with a mind devoid of sloth and torpor, mindful, alert,
perceiving light. He cleanses his mind of sloth and torpor.
(4) Abandoning restlessness and worry, he dwells undisturbed, his mind inwardly stilled. He clean-
ses his mind of restlessness and worry.
(5) Abandoning spiritual doubt, he dwells having crossed over doubt, with no perplexity with regard
to wholesome mental states. He cleanses his mind of doubt.

The 4 dhyanas
43a (1) Having thus abandoned the five mental hindrances, impurities of the mind that weaken wis-
dom, quite detached from sensual pleasures, detached from unwholesome mental states, he enters and
dwells in the first dhyana, accompanied by initial application and sustained application, accompanied by
zest and happines) born of seclusion (that is samadhi).
43b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, [522] is
therein a wise man who would surely live the holy life, and while living it, he would attain the true way,
the Dharma that is wholesome.187
44a (2) Furthermore, Sandaka, with the stilling of initial application and sustained application, by
gaining inner tranquillity and oneness of mind, he enters and remains in the second dhyana, free from
initial application and sustained application, accompanied by zest and happiness born of concentration.188
44b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, is therein a
wise man who would surely live the holy life, and while living it, he would attain the true way, the Dhar-
ma that is wholesome.

182
“A undefiled joy,” avyāseka,sukhaṁ [vl abyāseka,sukhaṁ]: see §16 n.
183
As in Satipahāna S (M 10.36/1:60). See details in Mahā Assa,pura S (M 39.12-18/1:274 f).
184
As in Sāmaa,phala S (D 2.67/1:71).
185
“He seeks out…a heap of straw,” see Mahā Assapura S on wakefulness (M 39.12/1:274) & Gaaka Moggal-
lāna S (M 107.8/3:3).
186
Comy. He applies mindfulness towards his meditation subject; or he sets it up in the region of the mouth. As
such, it is said in the Vibhaga: “This mindfulness is set up, set up well, at the tip of the nose or at the sign of the
mouth” (Vbh 537/252). N: The “sign of the mouth” (mukha,nimitta) is the middle region of the upper lip, against
which the air strikes when it comes out of the nose.
187
Yasmiṁ kho, sandaka, satthari sāvako eva,rūpaṁ uḷāra,visesaṁ adhigacchati tattha viññū puriso sasakkaṁ
brahma,cariyaṁ vaseyya, vasanto ca ārādheyya ñāyaṁ dhammaṁ kusalaṁ.
188
The 2nd dhyana is known as “the noble silence” (ariya,tuh,bhva) because within it initial application and
sustained application (vitakka,vicra) cease, and with their cessation, speech cannot occur (S 2:273); cf S 4:293
where vitakka and vicra are called verbal formation (vac,sakhra), the mental factors responsible for speech. In
Ariya,pariyesan S (M 1:161), the Buddha exhorts the monks when assembled to “either speak on the Dharma or
observe the noble silence” (ie either talk Dharma or meditate).

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45a (3) Furthermore, Sandaka, with the fading away of zest, he dwells equanimous, mindful and
fully aware, and experiences happiness with the body. He enters and remains in the third dhyana, of
which the noble ones declare, ‘Happily he dwells in equanimity and mindfulness.’
45b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, is therein a
wise man who would surely live the holy life, and while living it, he would attain the true way, the Dhar-
ma that is wholesome.
46a (4) Furthermore, Sandaka, with the abandoning of joy and abandoning of pain,189 and with the
earlier disappearance of pleasure and displeasure, attains and dwells in the fourth dhyana that is neither
painful nor pleasant, and with mindfulness fully purified by equanimity.190
46b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, is therein a
wise man who would surely live the holy life, and while living it, he would attain the true way, the Dhar-
ma that is wholesome.

THE THREE KNOWLEDGES

The mundane direct knowledge

(1) The knowledge of the recollection of past lives [rebirth]

47a With his concentrated mind thus purified, and bright, unblemished, free from defects,191 pliant,
malleable, steady and utterly unshakable, he directs it to the knowledge of the recollection of past
lives.192
He recollects manifold past existence, that is to say, one birth, two births, three births, four births, five
births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand
births, one hundred thousand births, many aeons of cosmic contraction, many aeons of cosmic expansion,
many aeons of cosmic contraction and expansion, thus:
‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such
my experience of joy and pain, such the end of my life. Passing away from that state, I re-arose there.
There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such
my experience of joy and pain, such my life-span. Passing away from that state, I re-arose here.’
Thus, Sandaka, he recollects his manifold past lives in their modes and details.
47b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, is therein a
wise man who would surely live the holy life, and while living it, he would attain the true way, the Dhar-
ma that is wholesome.

(2) The knowledge of the rebirth of beings [karma]

48a With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady and utterly unshakable, he directs it to the knowledge of the passing away and re-

189
“Joy…pain,” sukha…dukkha: this refers to physical feelings. The next phrase—“pleasure and displeasure,”
domanassa…somanassa—refers to mental feelings, transcended earlier. Mental feelings must be overcome first so
that the mind is not distracted by itself, as it were. Then, all the other feelings (arising from the physical sense-con-
tacts) are transcended. On the significance of this, see Sall’atthena S (S 36.6/4:207-210) = SD 5.5.
190
Here, Vibhaga gives 3 factors of the 4th dhyana—equanimity (upekh), mindfulness (sati) and one-pointedness
of mind (cittassa ek’aggat)—according to the Sutta analysis (Vbh 261), and 2 factors—equanimity and one-pointed-
ness of the mind—according to the Abhidhamma analysis (Vbh 164; Vism 4.183/165). See also Sāmañña,phala S (D
2.83/1:75) = SD 8.10 & Dhyana = SD 8.4 (5.4).
191
Upakkilesa: to be distinguished from kilesa, “defilement.” Perhaps the 10 “imperfections of insight” listed in
Vism 20.105 ff are meant here, but potential hindrances at a certain stage of insight meditation. (Walshe)
192
Pubbe,nivsanânussati, lit “recollection of past abiding [existence].” The remainder of this is expanded into 4
sections in Brahma,jla S (D 1.1.31-34/1:13-16 = SD 25.3(76.3)) and 3 sections in Sampasdaniya S (D 27.15-
17/3:107-112 = SD 10.12). In both cases, each explains how the eternalist view arose.

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arising of beings.193 He sees—by means of the divine eye [clairvoyance],194 purified and surpassing the
human—beings passing away and re-arising, and he knows how they are inferior and superior, beautiful
and ugly, fortunate and unfortunate, in the heavens, in the suffering states, faring in accordance with their
karma:
‘These beings, alas, sirs—who were endowed with evil conduct of body, speech, and mind, who
reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—
with the body’s breaking up, after death, have re-arisen in a plane of misery, an evil destination, a lower
realm, in hell.
But these beings, sirs—who were endowed with good conduct of body, speech, and mind, who did
not revile the noble ones, who held right views and undertook actions under the influence of right views
—with the body’s breaking up, after death, have reappeared in a happy destination, in heaven.’
Thus, by means of the divine eye, thus purified, surpassing the human, he sees beings passing away
and re-arising, and how they fare according to their karma.
48b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, is therein a
wise man who would surely live the holy life, and while living it, he would attain the true way, the Dhar-
ma that is wholesome.

(C) Development of Wisdom

The supramundane direct knowledge

(3) The knowledge of the destruction of mental influxes

49 With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady and utterly unshakable, the monk directs it to the knowledge of the destruction of the
mental influxes.195

He knows, as it is really is, “This is suffering (dukkha)”;

He knows, as it is really is, “This is the arising of suffering”;
He knows, as it is really is, “This is the ending of suffering”;
He knows, as it is really is, “This is the path to the ending of suffering”196

193
Cutûpapāta ñāa, or “knowledge of rebirth according to karma” (yathā,kammûpaga ñāa), or “the divine eye”
(dibba,cakkhu): see foll n.
194
Dibba,cakkhu, clairvoyance, not to be confused with the Dharma-eye (dhamma,cakkhu) (see n in 104). On the
relationship of this knowledge to the 62 grounds for wrong views, see Brahma,jāla S (D 1) = SD 25.3(76.3). See
pre c.
195
sava-k,khaya,ña. The term sava (lit “cankers”) comes from -savati “flows towards” (ie either “into” or
“out” towards the observer). It has been variously translated as taints (“deadly taints”, RD), corruptions, intoxicants,
biases, depravity, misery, evil (influence), or simply left untranslated. The Abhidhamma lists four sava: the influx
of (1) sense-desire (km’sava), (2) (desire for eternal) existence or becoming (bhav’sava), (3) wrong views (di-
h’sava), (4) ignorance (avijjâsava) (D 16.2.4, Pm 1.442, 561, Dhs §§1096-1100, Vbh §937). These four are also
known as “floods” (ogh) and “yokes” (yog). The list of three influxes (omitting the influx of views) [43] is pro-
bably older and is found more frequently in the Suttas (D 3:216, 33.1.10(20); M 1:55, 3:41; A 3.59, 67, 6.63). The
destruction of these savas is equivalent to arhathood. See BDict under sava.
196
These 4 statements on suffering pose an interesting problem: they are not called “noble truths” here (nor in
Ariya,pariyesanā S, M 26.43). Elsewhere, KR Norman (a non-Buddhist scholar) remarks that these four state-
ments, which also likewise appear in Mah Saccaka S (M 36.42/1:249), but are not referred to as the noble truths
about suffering, “and since they appear to be subordinate to the four statements about the āsavas, it is possible that
the statements about misery are a later addition [here], which led to a parallel, but inappropriate, set of four state-
ments being evolved about the āsavas, to provide a symmetry” (Norman 1990:26). For a discussion on the formula-
tion of the noble truths, see Norman 1982:377-91 & also Schmithausen 1981:205.

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He knows, as it is really is, “These are mental influxes (āsava)”;

He knows, as it is really is, “This is the arising of influxes”;
He knows, as it is really is, “This is the ending of influxes”;
He knows, as it is really is, “This is the path to the ending of influxes.”197

50a His mind, thus knowing, thus seeing, is released from the influx of sensual desire, the influx of
existence, the influx of ignorance.198 With release, there is the knowledge, ‘Released (am I)!’ He knows
that ‘Birth is ended, the holy life has been lived, done is that which needs to be done. There is nothing
further beyond this.’199
50b A disciple of a teacher, Sandaka, under whom he attains to such a high excellence, is therein a
wise man who would surely live the holy life, and while living it, he would attain the true way, the Dhar-
ma that is wholesome.”

Sandaka’s questions
An arhat and sense-pleasures
51a “But. master Ānanda, a monk who is an arhat with influxes destroyed, who has lived the holy
life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of
being, liberated through his own direct knowledge200—would he enjoy [523] sense-pleasures?”
51b “Sandaka, a monk who is an arhat with influxes destroyed, who have lived the holy life, done
what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, liberat-
ed through his own direct knowledge, is incapable of transgressing in five cases:201
(1) A monk who is an arhat with influxes destroyed is incapable of deliberately depriving a living
being of life.
(2) A monk who is an arhat with influxes destroyed is incapable of taking the not-given.
(3) A monk who is an arhat with influxes destroyed is incapable of indulging in sexual intercourse.202
(4) A monk who is an arhat with influxes destroyed is incapable of consciously speaking falsehood.
(5) A monk who is an arhat with influxes destroyed is incapable of enjoying sense-pleasures by stor-
ing them up,203 as he did before as a layman.
A monk, Sandaka, who is an arhat with influxes destroyed, who has lived the holy life, done what had
to be done, laid down the burden, reached their own goal, destroyed the fetters of being, liberated through
his own direct knowledge, is incapable of transgressing in these five cases.204

An arhat’s knowledge of his liberated state

52a “Now, master Ānanda, a monk who is an arhat with influxes destroyed, who has lived the holy
life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of be-

197
As in Ariya,pariyesanā S (M 26.42) = SD 1. On the application of the 4 noble truth template to both dukkha
and to āsava here, see Analayo 2003:224 n28 & SD 17.4(8.4)
198
See §97a n.
199
Nparaṁ itthatya: lit. “there is no more of ‘thusness.’” See Mahnidna S (M 15.22) = SD 5.17.
200
Arahaṁ hoti khīṇ’āsavo vusitavā kata,karaṇīyo ohita,bhāro anuppatta,sadattho parikkhīṇa,bhava,saṁyojano
samma-d-aññā,vimutto, This is stock: see eg Aggañña S (D 27.7/3:83) = SD 2.19; Sutavā S (A 9.7.2/4:369 f) = SD
80.2.
201
“Incapable of transgressing in five ways,” abhabbo so pañcaṭṭhānāni ajjhācarituṁ. Cf D 3:133, 235. In other
words, the arhat is incapable of any action motivated by any of the 3 unwholesome roots.
202
Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevetuṁ.
203
Sannidhi,kāraka. Comy: He is incapable of storing up food and other pleasurable goods, and later enjoying
them (MA 3:234); cf Pāc 36/V 4:86 f & V:H 2:339 n1; A:H 4:245 n8.
204
In Psdika S (D 29.26/3:133), 4 other things that an arhat cannot do are mentioned (totalling 9 points): (6) he
cannot take a wrong course of action due to bias (agati,gamana), ie, because of desire, (7) because of hatred, (8) be-
cause of fear, or (9) because of delusion. See M:ÑB 2001:1208 n252.

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ing, liberated through his own direct knowledge—is his knowledge and vision that his mental influxes are
destroyed continuously and constantly present before him, whether he is walking, standing, sleeping, or
awake?”205
52b “Now, Sandaka, I shall give you a parable, for some wise persons here understand the meaning
of a statement by means of a parable.206
Suppose, Sandaka, a person’s hands and feet have been cut off. Whether he is walking, standing,
sleeping, or awake,
would he know continuously and constantly that his hands and feet have been cut off, or would he
know this only when he reviews that they have been cut off?”
52c “Master Ānanda, that person would not know continuously and constantly that his hands and feet
are cut off, but he would know it only when he reviews that they have been cut off.”
52d “Even so, Sandaka, an arhat with influxes destroyed, who have lived the holy life, done what
had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, liberated
through his own direct knowledge—his knowledge and vision that his mental influxes are destroyed are
not continuously and constantly present before him, whether he is walking, standing, sleeping, or awake,
but when he reviews it, he know that they are destroyed.”

Liberated saints
53a “Master Ānanda, how many liberated saints (niyyātāra) are there in this Dharma Vinaya [teach-
ing and discipline]?”207
“Indeed, Sandaka, not just one, nor a hundred, nor two hundred, nor three hundred, nor five hundred,
but much more are there liberated saints in this Dharma Vinaya!”

The wanderers take up the Buddha’s teaching

53b “It is marvellous, master Ānanda! It is wonderful master Ānanda! There is neither lauding of
one’s own teaching nor the belittling of the teachings of others in the expression in the Dharma teaching
[524] —and surely there must exist many liberated ones. 208
But these ajivikas, the dead sons of their mothers,209 only laud themselves and belittle others. And
they have only three liberated ones,210 that is to say, Nanda Vaccha, Kisa Saṅkicca and Makkhali Gosā-
la.211

205
Cf §21.
206
Tena h’āvuso, upamaṁ te karissāmi; upamāya p’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti, stock, as
at M 24.14/1:148.
207
Kīva bahukā pana, bho ānanda, imasmiṁ dhammavinaye niyyātārôti? PED defines niyyātar it as nomen agen-
tis to niyyāma (a pilot, helmsman, master mariner, guide), hence “a guide, leader.” Hence, M:H has “great leaders,”
“but” this is rejected by Bodhi, “niyyātar must be an agent noun of the verb niyyāti, ‘to go out (to final liberation),’”
and he renders it as “emancipators.” Niyyātāra here must be related to BHSD niryāṇa (sv) and niryāta = nirjāta,
“expertness, skill in accomplishing; (prob) deliverance,” and seems to occur only here, and is uncommented by
Comy and Ṭīkā. It is prob a Pali form of a forgotten Pkt form in Jain or ajivika terminology (cf niyaṭṭaï, Pischel
§289/235).
208
Na ca nāma sa,dhammôkkaṁsanā bhavissati, na para,dhamm’avambhanā āyatane ca dhamma,desanā tāva
bahukā ca niyyātāro paññāyissanti.
209
Putta,matāya puttā, which Comy says refers to the ajivikas, explaining that the idea occurred to one: “The
Ājīvikas are dead; their mother had dead sons” (ājīvikā mātā nāma tesaṁ mātā putta.mātā hoti iti) (MA 3:235). The
Ṭīkā says that the ajivikas are “dead” (mata) on account of the false practices and lack of moral virtue (DAṬ:Be
2:112).
210
Ime pan’ājīvakā putta,matāya puttā attānañ c’eva ukkaṁsenti, pare ca vambhenti tayo c’eva niyyātāro pañña-
penti.
211
The identities of the first two are uncertain, and they could be legendary figures. Only the last is historical, a
contemporary of the Buddha. They are also mentioned in Mahā Saccaka S (M 36) as being naked ascetics who
practise various austerities (M 36.5/1:238) = SD 49.4.

200 http://dharmafarer.org
M 2.3.6 Majjhima Nikāya 2, Majjhima Paṇṇāsaka 3, Paribbājaka Vagga 6

54 Then the wanderer Sandaka addressed his own congregation,

“Go forth, sirs, as those who live the holy life under the ascetic Gotama! It is not easy now for us to
give up our gains, honour and fame.”
This is how the wanderer Sandaka dismissed his own congregation into the holy life under the Bless-
ed One.

— evaṁ —

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[See also Sāmañña.,phala Sutta (D 2) = SD 8.10 Bibliography]
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101220; 101222; 101231; 110314; 110802; 110803a; 110907

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