6.
The Discourse to Sandaka
223. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's park. Now at that time the wandering ascetic Sandaka was dwelling at the Pilakkha Cave together with a great assembly of wandering ascetics, about five hundred wandering ascetics. Then the Venerable Ānanda, in the afternoon, having emerged from seclusion, addressed the monks - "Come, friends, let us go to where the Devakatasobbha is, to see the cave." "Yes, friend," those monks assented to the Venerable Ānanda. Then the Venerable Ānanda together with several monks approached the Devakatasobbha. Now at that time the wandering ascetic Sandaka was seated together with a great assembly of wandering ascetics, noisy, with loud noise and great noise, engaging in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence, and so on. The wandering ascetic Sandaka saw the Venerable Ānanda coming from afar. Having seen him, he settled his own assembly - "Let the venerable ones be quiet, let the venerable ones not make a sound; this disciple of the ascetic Gotama, the ascetic Ānanda, is coming. As far as the disciples of the ascetic Gotama dwell at Kosambī, this ascetic Ānanda is one of them. These venerable ones desire quietness, are disciplined in quietness, and speak in praise of quietness; perhaps, having noticed that the assembly is quiet, he might think it fit to approach." Then those wandering ascetics became silent.
224. Then the Venerable Ānanda approached the wandering ascetic Sandaka. Then the wandering ascetic Sandaka said this to the Venerable Ānanda - "Come, venerable Ānanda, welcome to the venerable Ānanda. It has been a long time, venerable Ānanda, since you made this occasion, that is to say, for coming here. Let the venerable Ānanda sit down, this seat is laid down." The Venerable Ānanda sat down on the prepared seat. The wandering ascetic Sandaka too, having taken a certain low seat, sat down to one side. To the wandering ascetic Sandaka seated to one side, the Venerable Ānanda said this - "Sandaka, what discussion were you having as you sat together here? And what was the conversation that was interrupted?" "Let that discussion stand, dear Ānanda, the discussion for which we were sitting together just now. That discussion will not be difficult for the venerable Ānanda to hear later. It would be good indeed if a talk on the Teaching in his own teacher's doctrine would occur to the venerable Ānanda himself." "If so, Sandaka, listen, pay close attention, I will speak." "Yes, sir," the wandering ascetic Sandaka assented to the Venerable Ānanda. The Venerable Ānanda said this - "Sandaka, these four non-holy life abodes have been declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, and four holy lives without comfort have been declared, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching." "But what, dear Ānanda, are those four non-holy life abodes declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching?"
225. "Here, Sandaka, a certain teacher holds such a doctrine and view: 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves. This person is made of the four primary elements; when he dies, earth goes to and merges with the body of earth, water goes to and merges with the body of water, fire goes to and merges with the body of fire, air goes to and merges with the body of air, and the faculties pass into space. Four men with the bier as fifth carry away the dead, the funeral orations last as far as the cremation ground. The bones become dove-coloured. The offerings end in ashes; giving is a doctrine of fools. It is hollow, false, idle talk of those who speak the doctrine of existence. Both the fool and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.'
"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: there is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves. This person is made of the four primary elements; when he dies, earth goes to and merges with the body of earth, water goes to and merges with the body of water, fire goes to and merges with the body of fire, air goes to and merges with the body of air, and the faculties pass into space. Four men with the bier as fifth carry away the dead, the funeral orations last as far as the cremation ground. The bones become dove-coloured. The offerings end in ashes; giving is a doctrine of fools. It is hollow, false, idle talk of those who speak the doctrine of existence. Both the fool and the wise are destroyed and perish with the breaking up of the body; they do not exist after death.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say 'both of us with the breaking up of the body will be destroyed, will perish, will not exist after death.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the first non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
226. "Furthermore, Sandaka, here a certain teacher holds such a doctrine and view: 'For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.'
"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: For one who acts, for one who causes to act, for one who cuts, for one who causes to cut, for one who tortures, for one who causes to torture, for one who causes grief, for one who causes to grieve, for one who wearies, for one who causes to weary, for one who trembles, for one who causes to tremble, for one who kills living beings, for one who takes what is not given, for one who breaks into houses, for one who plunders, for one who commits burglary, for one who waits in ambush, for one who goes to another's wife, for one who speaks falsely - for one who acts, no evil is done. If with a razor-edged wheel one were to make all the living beings on this earth into one heap of flesh, one pile of flesh, there is no evil on that account, there is no coming of evil. If one were to go along the south bank of the Ganges killing, slaying, cutting, causing to cut, torturing, causing to torture, there is no evil on that account, there is no coming of evil. If one were to go along the north bank of the Ganges giving, causing to give, sacrificing, causing to sacrifice, there is no merit on that account, there is no coming of merit. By giving, by self-control, by restraint, by speaking truth, there is no merit, there is no coming of merit.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say 'for both of us who act, no evil is done.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the second non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
227. "Furthermore, Sandaka, here a certain teacher holds such a doctrine and view: 'There is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled; there is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified; there is no power, there is no energy, there is no manly strength, there is no manly effort; all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth.'
"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: there is no cause, there is no condition for the defilement of beings; without cause, without condition, beings become defiled. There is no cause, there is no condition for the purification of beings; without cause, without condition, beings become purified. There is no power, there is no energy, there is no manly strength, there is no manly effort; all beings, all living things, all creatures, all souls are without control, without power, without energy, transformed by destiny, circumstance, and nature, and they experience pleasure and pain in the six classes of rebirth.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say 'both of us without cause, without condition, will become purified.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the third non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
228. "Furthermore, Sandaka, here a certain teacher holds such a doctrine and view: 'These seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another, they are not able to cause one another happiness or suffering or happiness-and-suffering. Which seven? The earth class, the water class, the fire class, the air class, happiness, suffering, and the soul as the seventh - these seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another. They are not able to cause one another happiness or suffering or happiness-and-suffering. Therein there is no slayer or one who causes to slay, no hearer or one who causes to hear, no cogniser or one who causes to cognise. Even if one cuts off the head with a sharp knife, no one deprives anyone of life. The knife just passes through the opening between the seven classes. There are these fourteen hundred thousand chief modes of generation, and sixty hundreds, and six hundreds, and five hundreds of actions, and five actions, and three actions, and action, and half-action, and sixty-two practices, and sixty-two intermediate cosmic cycles, and six classes of rebirth, and eight stages of man, and forty-nine hundred ājīvaka ways of life, and forty-nine hundred wandering ascetic ways of life, and forty-nine hundred serpent abodes, and twenty hundred faculties, and thirty hundred hells, and thirty-six dust elements, and seven conscious wombs, and seven unconscious wombs, and seven knotted wombs, and seven gods, and seven humans, and seven goblins, and seven lakes, and seven knots, and seven precipices, and seven hundred precipices, and seven dreams, and seven hundred dreams, and eighty-four hundred thousand great cosmic cycles, through which both the fool and the wise, having transmigrated and wandered, will make an end of suffering. Therein there is no such thing as: "By this morality or by this ascetic practice or by this austerity or by this holy life I shall ripen unripened action, or having repeatedly touched ripened action I shall put an end to it." Thus it is not. Pleasure and pain are measured out as if by a measure, in the round of rebirths with a fixed limit; there is no decrease or increase, there is no superiority or inferiority. Just as when a ball of string is thrown, it runs along unwinding, even so both the fool and the wise, having transmigrated and wandered, will make an end of suffering.'
"Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher holds such a doctrine and view: These seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another. They are not able to cause one another happiness or suffering or happiness-and-suffering. Which seven? The earth class, the water class, the fire class, the air class, happiness, suffering, and the soul as the seventh - these seven classes are not made, not of made kind, not created, not caused to be created, barren, standing like a peak, standing firm like a pillar. They do not move, they do not change, they do not harm one another. They are not able to cause one another happiness or suffering or happiness-and-suffering. Therein there is no slayer or one who causes to slay, no hearer or one who causes to hear, no cogniser or one who causes to cognise. Even if one cuts off the head with a sharp knife, no one deprives anyone of life. The knife just passes through the opening between the seven classes. There are these fourteen hundred thousand chief modes of generation, and sixty hundreds, and six hundreds, and five hundreds of actions, and five actions, and three actions, and action, and half-action, and sixty-two practices, and sixty-two intermediate cosmic cycles, and six classes of rebirth, and eight stages of man, and forty-nine hundred ājīvaka ways of life, and forty-nine hundred wandering ascetic ways of life, and forty-nine hundred serpent abodes, and twenty hundred faculties, and thirty hundred hells, and thirty-six dust elements, and seven conscious wombs, and seven unconscious wombs, and seven knotted wombs, and seven gods, and seven humans, and seven goblins, and seven lakes, and seven knots, and seven precipices, and seven hundred precipices, and seven dreams, and seven hundred dreams, and eighty-four hundred thousand great cosmic cycles, through which both the fool and the wise, having transmigrated and wandered, will make an end of suffering. Therein there is no such thing as: "By this morality or by this ascetic practice or by this austerity or by this holy life I shall ripen unripened action, or having repeatedly touched ripened action I shall put an end to it" - thus it is not. Pleasure and pain are measured out as if by a measure, in the round of rebirths with a fixed limit; there is no decrease or increase, there is no superiority or inferiority. Just as when a ball of string is thrown, it runs along unwinding, even so both the fool and the wise, having transmigrated and wandered, will make an end of suffering.' If this venerable teacher's words are true, by not doing it is done for me here, by not living it the holy life is lived for me here. Both of us here are exactly equal, having attained asceticism, yet I do not say: 'Both of us, having transmigrated and wandered, will make an end of suffering.' Excessive indeed is this venerable teacher's nakedness, shaven-headedness, striving in the squatting posture, pulling out of hair and beard, while I, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, will have the same destination as this venerable teacher. What do I know, what do I see, that I should live the holy life under this teacher in the future life? 'This is a non-holy life abode' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the fourth non-holy life abode declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
"These, Sandaka, are the four non-holy life abodes declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching."
"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! How well these four non-holy life abodes, being non-holy life abodes, have been declared as 'non-holy life abodes' by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching. But what, dear Ānanda, are those four holy lives without comfort declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching?"
229. "Here, Sandaka, a certain teacher is omniscient, all-seeing, and acknowledges complete knowledge and vision - 'Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He enters an empty house, does not obtain almsfood, is bitten by a dog, encounters a fierce elephant, encounters a fierce horse, encounters a fierce bull, asks the name and clan of a woman or a man, asks the name and road of a village or a market town. When asked 'Why is this?' he says: 'I was to enter an empty house', therefore I entered; 'Almsfood was not to be obtained', therefore I did not obtain it; 'I was to be bitten by a dog', therefore I was bitten; 'I was to encounter a fierce elephant', therefore I encountered it; 'I was to encounter a fierce horse', therefore I encountered it; 'I was to encounter a fierce bull', therefore I encountered it; 'I was to ask the name and clan of a woman or a man', therefore I asked; 'I was to ask the name and road of a village or a market town', therefore I asked. Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher is omniscient, all-seeing, and acknowledges complete knowledge and vision - etc. 'I was to ask the name and road of a village or a market town, therefore I asked.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the first holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
230. "Furthermore, Sandaka, here a certain teacher relies on oral tradition, holding oral tradition as truth. He teaches the Teaching by oral tradition, by the lineage of hearsay upon hearsay, by the accomplishment of the Canon. But for a teacher who relies on oral tradition, Sandaka, who holds oral tradition as truth, some things are well heard, some things are badly heard, some things are true, and some things are otherwise. Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher relies on oral tradition, holding oral tradition as truth; he teaches the Teaching by oral tradition, by the lineage of hearsay upon hearsay, by the accomplishment of the Canon. But for a teacher who relies on oral tradition, who holds oral tradition as truth, some things are well heard, some things are badly heard, some things are true, and some things are otherwise.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the second holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
231. "Furthermore, Sandaka, here a certain teacher is a reasoner, an inquirer. He teaches a teaching that has been beaten out through reasoning, followed by inquiry, as a result of his own discernment. But for a reasoning teacher, Sandaka, an inquirer, some things are well reasoned, some things are badly reasoned, some things are true, and some things are otherwise. Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher is a reasoner, an inquirer. He teaches a teaching that has been beaten out through reasoning, followed by inquiry, as a result of his own discernment. But for a reasoning teacher, an inquirer, some things are well reasoned, some things are badly reasoned, some things are true, and some things are otherwise.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the third holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
232. "Furthermore, Sandaka, here a certain teacher is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: 'I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' Therein, Sandaka, an intelligent person considers thus: 'This venerable teacher is dull and stupid. Due to his dullness and stupidity, when questioned about this or that point, he resorts to verbal evasion and eel-wriggling: I do not say it is thus; I do not say it is that way; I do not say it is otherwise; I do not say it is no; I do not say it is not no.' He, having understood 'This holy life is without consolation' - thus having understood, disenchanted with that holy life, he departs. This, Sandaka, is the fourth holy life without consolation declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching.
"These, Sandaka, are the four holy lives without consolation declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching."
"It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! How well these four holy lives without consolation have been declared as 'holy lives without consolation' by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself, where an intelligent person would certainly not live the holy life, and living it would not attain the true method, the wholesome teaching. But what doctrine does that Teacher hold, dear Ānanda, what does he proclaim, where an intelligent person would live the holy life, and living it would attain the true method, the wholesome teaching?"
233. "Here, Sandaka, a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. Etc. He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.
"Furthermore, Sandaka, with the subsiding of applied and sustained thought, a monk... etc. he enters and dwells in the second meditative absorption. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.
"Furthermore, Sandaka, with the fading away of rapture, a monk dwells in equanimity... etc. he enters and dwells in the third meditative absorption. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.
"Furthermore, Sandaka, with the abandoning of pleasure, a monk... etc. he enters and dwells in the fourth meditative absorption. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, etc. he understands beings according to their actions. In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' In whatever teacher, Sandaka, a disciple attains such a lofty distinction, there an intelligent person would certainly live the holy life, and living it would attain the true method, the wholesome teaching."
234. "But, dear Ānanda, would that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, would he consume sensual pleasures?" "Sandaka, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing five states. A monk who has eliminated the mental corruptions is incapable of intentionally depriving a living being of life, a monk who has eliminated the mental corruptions is incapable of taking what is not given, reckoned a theft, a monk who has eliminated the mental corruptions is incapable of engaging in sexual intercourse, a monk who has eliminated the mental corruptions is incapable of speaking a conscious lie, a monk who has eliminated the mental corruptions is incapable of consuming stored sensual pleasures just as formerly when he was a householder. Sandaka, a monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge, he is incapable of transgressing these five states."
235. "But, dear Ānanda, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - whether he is walking or standing, sleeping or awake, is knowledge and vision constantly and continuously present for him - 'My mental corruptions are eliminated'?" "If so, Sandaka, I will make a simile for you; by means of a simile some wise men here understand the meaning of what is said. Just as, Sandaka, a man whose hands and feet are cut off; whether he is walking or standing, sleeping or awake, constantly and continuously - but reviewing, he knows - 'My hands and feet are cut off.' "Just so, Sandaka, that monk who is a Worthy One, one who has eliminated the mental corruptions, one who has lived the holy life, one who has done what was to be done, one who has laid down the burden, one who has attained his own welfare, one who has completely destroyed the fetter of becoming, one completely liberated through final knowledge - whether he is walking or standing, sleeping or awake, constantly and continuously - but reviewing, he knows - 'My mental corruptions are eliminated.'
236. "But how many, dear Ānanda, have gone forth in this Teaching and discipline?" "Not just one hundred, Sandaka, nor two hundred, nor three hundred, nor four hundred, nor five hundred, but far more are those who have gone forth in this Teaching and discipline." "It is wonderful, dear Ānanda, it is marvellous, dear Ānanda! That there will be no exalting of one's own teaching, no scoffing at others' teachings, and the proclamation of the Teaching in its proper sphere, and so many who have gone forth will become known. But these ājīvakas, sons of a mother of the dead, exalt themselves and scoff at others, and declare only three who have gone forth, as follows - Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla." Then the wandering ascetic Sandaka addressed his own assembly - "Let the venerable ones go forth; there is abiding by the holy life under the ascetic Gotama. It is not easy now for us to give up material gain, honour, and fame." Thus indeed the wandering ascetic Sandaka urged his own assembly towards the holy life under the Blessed One.
The Discourse on Sandaka is concluded as sixth.