Sandakasutta

Majjhima Nikāya 76

With Sandaka · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

ifSace of thisimassa of the venerablebhoto of the teachersatthuno truesaccaṁ speechvacanaṁ, by one who has not doneakatena by meme hereettha donekataṁ, by one who has not livedavusitena by meme hereettha livedvusitaṁ.
both indeedUbhopi wemayaṁ hereettha exactly equalsamasamā asceticismsāmaññaṁ attainedpattā, whoyo and Icāhaṁ notna I sayvadāmi of both‘ubhinnaṁ actingkurutaṁ notna is donekarīyati evilpāpan’ti.
superfluousAtirekaṁ indeedkho but for thispanimassa of the venerablebhoto of the teachersatthuno nakednessnaggiyaṁ baldnessmuṇḍiyaṁ persisting in squattingukkuṭikappadhānaṁ tearing out hair and beardkesamassulocanaṁ, I whoyohaṁ a bed crowded with childrenputtasambādhasayanaṁ living at homeajjhāvasanto sandalwood from Kāsikāsikacandanaṁ enjoyingpaccanubhonto garlands, fragrance, and makeupmālāgandhavilepanaṁ wearingdhārento gold and silverjātarūparajataṁ acceptingsādiyanto with thisiminā venerablebhotā teachersatthārā exactly the same destinysamasamagatiko I will bebhavissāmi in the next lifeabhisamparāyaṁ.
that ISohaṁ whatkiṁ knowingjānanto whatkiṁ seeingpassanto in thisimasmiṁ teachersatthari the spiritual lifebrahmacariyaṁ I should leadcarissāmi?
this‘So not living the spiritual lifeabrahmacariyavāso thisayan’ti
thusiti having knownviditvā thereforetasmā from the spiritual lifebrahmacariyā disappointednibbijja departspakkamati.

If what that teacher says is true, both I who have not accomplished this and one who has accomplished it have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done. But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher. What do I know or see that I should lead the spiritual life under this teacher? This negates the spiritual life.’ Realizing this, they leave disappointed.

thisAyaṁ indeedkho, Sandakasandaka, by thattena by the Blessed Onebhagavatā by one who knowsjānatā by one who seespassatā by the Arahantarahatā by the Perfectly Enlightened Onesammāsambuddhena seconddutiyo way of non-spiritual lifeabrahmacariyavāso declaredakkhāto whereyattha a wiseviññū manpuriso with respectsasakkaṁ the spiritual lifebrahmacariyaṁ notna would livevaseyya, livingvasanto andca would not attainnārādheyya the trueñāyaṁ dhammadhammaṁ wholesomekusalaṁ.

This is the second way that negates the spiritual life.

furthermorePuna and moreovercaparaṁ, Sandakasandaka, here someidhekacco teachersatthā holding such a doctrineevaṁvādī ishoti having such a viewevaṁdiṭṭhi:
there is not‘natthi causehetu, there is notnatthi reasonpaccayo of sentient beingssattānaṁ for corruptionsaṅkilesāya;
without causeahetū without reasonappaccayā sentient beingssattā are corruptedsaṅkilissanti;
there is notnatthi causehetu, there is notnatthi reasonpaccayo of sentient beingssattānaṁ for purificationvisuddhiyā;
without causeahetū without reasonappaccayā sentient beingssattā are purifiedvisujjhanti;
there is notnatthi powerbalaṁ, there is notnatthi energyvīriyaṁ, there is notnatthi human strengthpurisathāmo, there is notnatthi human vigorpurisaparakkamo;
allsabbe sentient beingssattā allsabbe living creaturespāṇā allsabbe beingsbhūtā allsabbe soulsjīvā without controlavasā without powerabalā without energyavīriyā molded by destiny, circumstance, and natureniyatisaṅgatibhāvapariṇatā in the six classes of rebirthchasvevābhijātīsu pleasure and painsukhadukkhaṁ they experiencepaṭisaṁvedentī’ti.

Furthermore, take a certain teacher who has this doctrine and view: ‘There is no cause or reason for the corruption of sentient beings. Sentient beings are corrupted without cause or reason. There’s no cause or reason for the purification of sentient beings. Sentient beings are purified without cause or reason. There is no power, no energy, no human strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’

thereTatra, Sandakasandaka, sensibleviññū personpuriso thusiti reflectspaṭisañcikkhati:
this‘ayaṁ indeedkho venerablebhavaṁ teachersatthā of such doctrineevaṁvādī of such viewevaṁdiṭṭhi—
there is notnatthi causehetu, there is notnatthi conditionpaccayo of beingssattānaṁ for defilementsaṅkilesāya, without causeahetū without conditionappaccayā beingssattā are defiledsaṅkilissanti.
there is notNatthi causehetu there is notnatthi conditionpaccayo of beingssattānaṁ for purificationvisuddhiyā, without causeahetū without conditionappaccayā beingssattā are purifiedvisujjhanti.
there is notNatthi strengthbalaṁ, there is notnatthi energyvīriyaṁ, there is notnatthi manly strengthpurisathāmo, there is notnatthi manly effortpurisaparakkamo, allsabbe beingssattā allsabbe living thingspāṇā allsabbe creaturesbhūtā allsabbe soulsjīvā without poweravasā without strengthabalā without energyavīriyā molded by fate, circumstance, and natureniyatisaṅgatibhāvapariṇatā in the six classeschasvevābhijātīsu pleasure and painsukhadukkhaṁ experiencepaṭisaṁvedentī’ti.
ifSace of thisimassa venerablebhoto teacher'ssatthuno truesaccaṁ wordvacanaṁ, by one who has not doneakatena by meme hereettha donekataṁ, by one who has not livedavusitena by meme hereettha livedvusitaṁ.
bothUbhopi wemayaṁ hereettha exactly equalsamasamā ascetic statesāmaññaṁ attainedpattā, whoyo and Icāhaṁ notna sayvadāmi both‘ubho without causeahetū without conditionappaccayā will be purifiedvisujjhissāmā’ti.

A sensible person reflects on this matter in this way: ‘This teacher has such a doctrine and view. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason.

superfluousAtirekaṁ indeedkho but for thispanimassa venerablebhoto teachersatthuno nuditynaggiyaṁ baldnessmuṇḍiyaṁ persisting in squattingukkuṭikappadhānaṁ tearing out hair and beardkesamassulocanaṁ, I whoyohaṁ home crowded with childrenputtasambādhasayanaṁ livingajjhāvasanto sandalwood imported from Kāsikāsikacandanaṁ usingpaccanubhonto garlands, fragrance, and makeupmālāgandhavilepanaṁ wearingdhārento gold and currencyjātarūparajataṁ acceptingsādiyanto with thisiminā venerablebhotā teachersatthārā exactly the same destinysamasamagatiko I will bebhavissāmi in the next lifeabhisamparāyaṁ.
ISohaṁ whatkiṁ knowingjānanto whatkiṁ seeingpassanto under thisimasmiṁ teachersatthari the spiritual lifebrahmacariyaṁ I should leadcarissāmi?
this‘So negates the spiritual lifeabrahmacariyavāso thisayan’ti—
thusiti realizingviditvā thereforetasmā from the spiritual lifebrahmacariyā disillusionednibbijja they leavepakkamati.

But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher. What do I know or see that I should lead the spiritual life under this teacher? This negates the spiritual life.’ Realizing this, they leave disappointed.

thisAyaṁ indeedkho, Sandakasandaka, by thattena by the Blessed Onebhagavatā by the knowing onejānatā by the seeing onepassatā by the Worthy Onearahatā by the Fully Self-Awakened Onesammāsambuddhena thirdtatiyo way that negates the spiritual lifeabrahmacariyavāso declaredakkhāto whereyattha a wiseviññū personpuriso with respectsasakkaṁ the spiritual lifebrahmacariyaṁ notna would livevaseyya, livingvasanto andca would not attainnārādheyya the rightñāyaṁ dhammadhammaṁ wholesomekusalaṁ.

This is the third way that negates the spiritual life.

furthermorePuna and alsocaparaṁ, Sandakasandaka, here someidhekacco teachersatthā holding such doctrineevaṁvādī ishoti holding such viewevaṁdiṭṭhi:
these seven‘sattime substanceskāyā not madeakaṭā not derivedakaṭavidhā not createdanimmitā without creatoranimmātā barrenvañjhā steady as mountain peakkūṭaṭṭhā standing firm like pillaresikaṭṭhāyiṭṭhitā,
theyte notna moveiñjanti notna deterioratevipariṇamanti notna one anotheraññamaññaṁ obstructbyābādhenti unablenālaṁ for one anotheraññamaññassa pleasuresukhāya orvā paindukkhāya orvā pleasure and painsukhadukkhāya orvā.
whichKatame sevensatta?
earth substancePathavīkāyo water substanceāpokāyo fire substancetejokāyo air substancevāyokāyo pleasuresukhe paindukkhe souljīve seventhsattame—
theseime seven substancessattakāyā not madeakaṭā not derivedakaṭavidhā not createdanimmitā without creatoranimmātā barrenvañjhā steady as mountain peakkūṭaṭṭhā standing firm like pillaresikaṭṭhāyiṭṭhitā.
theyTe notna moveiñjanti notna deterioratevipariṇamanti notna one anotheraññamaññaṁ obstructbyābādhenti. unableNālaṁ for one anotheraññamaññassa pleasuresukhāya orvā paindukkhāya orvā pleasure and painsukhadukkhāya orvā.
hereTattha there is notnatthi killerhantā orvā one who makes killghātetā orvā learnersotā orvā one who makes learnsāvetā orvā understanderviññātā orvā one who makes understandviññāpetā orvā.
whoeverYopi sharptiṇhena swordsatthena headsīsaṁ chops offchindati, notna anyonekoci anyonekañci lifejīvitā deprivesvoropeti.
of sevenSattannaṁ indeedtveva in the gap between substanceskāyānamantarena swordsatthaṁ passes throughvivaramanupatati.

Furthermore, take a certain teacher who has this doctrine and view: ‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or both pleasure and pain to each other. And here there is no one who kills or who makes others kill; no one who learns or who educates others; no one who understands or who helps others understand. If you chop off someone’s head with a sharp sword, you don’t take anyone’s life. The sword simply passes through the gap between the seven substances.

14Cuddasa indeedkho thesepanimāni main wombsyonipamukhasatasahassāni 60saṭṭhi andca hundredssatāni sixcha andca hundredssatāni fivepañca andca deedskammuno hundredssatāni fivepañca andca deedskammāni threetīṇi andca deedskammāni, deedskamme andca half-deedsaḍḍhakamme andca, 62 paths of practicedvaṭṭhipaṭipadā, 62 sub-eonsdvaṭṭhantarakappā, six classes of rebirthchaḷābhijātiyo, eightaṭṭha stages in a person’s lifepurisabhūmiyo, 4,900ekūnapaññāsa Ājīvaka asceticsājīvakasate, 4,900ekūnapaññāsa wanderersparibbājakasate, 4,900ekūnapaññāsa dragon abodesnāgāvāsasate, 2,000vīse lordshipsindriyasate, 3,000tiṁse hellsnirayasate, 36chattiṁsa realms of dusky skyrajodhātuyo, sevensatta percipient embryossaññīgabbhā, sevensatta non-percipient embryosasaññīgabbhā, sevensatta knotless embryosnigaṇṭhigabbhā, sevensatta godsdevā, sevensatta mental heavensmānusā, sevensatta goblinspesācā, sevensatta streamssarā, sevensatta castoff incarnationspavuṭā, sevensatta downfallspapātā, sevensatta 700 downfallspapātasatāni, sevensatta dreamssupinā, sevensatta 700 dreamssupinasatāni, 8.4 millioncullāsīti great eonsmahākappino hundred-thousandssatasahassāni, through whichyāni the foolishbāle andca the astutepaṇḍite andca having transmigratedsandhāvitvā having wandered onsaṁsaritvā an end of sufferingdukkhassantaṁ will makekarissanti.
thereTattha there is notnatthi by this Iimināhaṁ by preceptsīlena orvā by observancevatena orvā by fervent austeritytapena orvā by spiritual practicebrahmacariyena orvā unripenedaparipakkaṁ orvā deedkammaṁ I shall force to ripenparipācessāmi, ripenedparipakkaṁ orvā deedkammaṁ having experiencedphussa having experiencedphussa eliminationbyantiṁ I shall makekarissāmīti.

There are 1.4 million main wombs, and 6,000, and 600; 500 deeds, and five, and three; deeds and half-deeds; 62 paths of practice, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life; 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 dragon abodes; 2,000 lordships, 3,000 hells, and 36 realms of dusky sky; seven percipient embryos, seven non-percipient embryos, seven knotless embryos, seven gods, seven mental heavens, seven goblins, seven streams, seven castoff incarnations and 700 castoff incarnations, seven downfalls and 700 downfalls, seven dreams and 700 dreams, and 8.4 million great eons—through all of which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual practice I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.

Lite mode — plain HTML for e-readers and old browsers. Full version