Majjhima Nikaya - Sandaka Sutta

76. Sandaka Sutta - English MAJJHIMA NIKAYA II
II. 3. 6. Sandakasuttaü
(76) Advice to the Wandering Ascetic Sandaka

I heard thus. At one time the Blessed One lived in Gosita's monastery in
Kosambi. At that time the wandering ascetic Sandaka lived in a grove of fig
trees with a large community of wandering ascetics about five hundred of them.
Then venerable Ananda, getting up from his seclusion in the evening addressed
the bhikkhus: `Friends, let us go to the Devakata pool to see the caves,' Those
bhikkhus agreed and venerable Ananda approached the Devakata pool with those
bhikkhus. At that time, the wandering ascetic Sandaka was seated with a large
gathering of wandering ascetics making much noise engaged in various kinds of
childish talk. Such as talk about kings, robbers, chief ministers, the army,
about fears, fights, eatables and drinks, dress, beds, flowers and scents,
relations, conveyances, villages, hamlets, towns and states, women and heros,
and gossip at the corner of the street and at the well, about those dead and
gone, various other talk about the origin of the world and the oceanandof things
thathappenedand did not happen. The wandering ascetic Sandaka saw venerable
ânanda coming in the distance and silenced the gathering: `Good sirs, make less
noise, do not make such a noise. The recluse ânanda, a disciple of the recluse
Gotama is coming. Of the disciples of recluse Gotama, residing in Kosambi this
is one. These venerable ones make little noise, are trained to make little noise
and they train others to make little noise. Thinking this gathering makes little
noise may have thought to approach,' Then those wandering ascetics became silent
Venerable ânanda approached the wandering ascetic, Sandaka. The wandering
ascetic Sandaka said to venerable ânanda: `Good ânanda, come! It is after a long
time that good ânanda thought of coming. Sit good ânanda, the seat is ready,'
Venerable ânanda sat on the prepared seat, and the wandering ascetic too sat on
a side taking a low seat.
Then venerable ânanda, addressed the wandering ascetic Sandaka who was seated on
a side; `Sandaka, with what talk were you seated at this time, and what was your
topic of conversation,' `Let that talk be, good ânanda, with what we were
sitting now. A talk, from good ânanda, we hear rarely. We would like to hear
something concerning the Teaching of your Teacher,' `If so Sandaka be attentive
and listen carefully'. The wandering ascetic Sandaka agreed and venerable ânanda
said. `Sandaka, the Blessed One who knows and sees, is perfect and rightfully
enlightened has declared four holy lives that should not be lived and four other
unsatisfactory holy lives that should not be lived. Which the wise man if
possible does not live, and even if he lives is not convinced that it is merit,'
`Good ânanda, what are the four holy lives declared by the Blessed One who knows
and sees, is perfect and rightfully enlightened that should not be lived, which
the wise man if possible does not live and even if he lives is not convinced
that it is merit?'
ßSandaka, a certain Teacher upholds this view and declares it: There are no
results for gifts, sacrifices and offerings. There are no results for good and
bad actions, there is no this world, no other world, no mother, no father. There
are no spontaneously arisen beings and no recluses and brahmins, who by
themselves realising this world and the other world declare it. The man is made
of the four primary elements and when he dies, earth, goes back to earth, water,
to water, fire, to the fire, and air, to air. The mental faculties ascend the
sky. Five people, carry the corpse in a decked chair, as far as the cemetery,
the remains are grey bones. The burnt ashes become a gift. Whoever says, there
is something, talk useless words. The foolish and the wise after death get
anihilated and destroyed, and there is nothing after death.
Sandaka a wise man reflects, this good teacher upholds this view and declares.
There are no results for gifts-re--and there is nothing after death. If the
words of these teachers are true, I should not do anything. I should not live
the holy life. After death my teacher and I become equal in our recluseship. I
who do not even believe it. We both get anihilated and destroyed after death.
Unnecessarily these good teachers went naked and wore a knot on the head, did
austerities yoked to standing and pulling out hairs of the head and beard. As
for me, I lived surrounded by wife and children, enjoyed wearing Kashmire
clothes, bearing flowers and scents, and earning gold and silver. I become equal
with these good teachers after death. Knowing what and seeing what should I lead
the holy life under these teachers. He knowing this is not a holy life turns
away from it. Sandaka, this is the first holy life the Blessed One who knows and
sees, is perfect and rightfully enlightened has declared should not be lived,
which the wise man if possible does not live, and even if he lives is not
convinced that it is merit.
Again, Sandaka a certain teacher upholds this view and declares The doer, and
the subjected, the destroyer and destroyed, the tormentor and tormented, the
griever and giver of grief, the frightened and the monster do no demerit. The
killer, the taker of the not given, the one who cuts limbs, the plunderer, the
prison keeper, the one waiting in ambush, the one going to others' wives, and
the deceiver, do no demerit. If one was to roll a wheel with blades fixed to the
rim, up to the southern bank of the Ganges, killing all beings and making it, a
mass of flesh, the destroyer does not accumulate demerit, on account of it. If
one goes up to the northern bank of the Ganges giving gifts and making others to
give gifts, making sacrifices and making others to sacrifice, there is no merit
accumulated on account of it.
Sandaka a wise man reflects. This good teacher upholds this view and declares.
The doer and the subjected--- there is noüerit accumulated on account of it. If
the words of this teacher are true, I should not do, anything. I should not live
the holy life. My teacher and I become equal in our recluseship. I do not even
believe it. We both do not accumulate demerit. Unnecessarily these good teachers
led a holy life. As for me, I lived surrounded by wife and children, enjoyed
wearing Kashmire clothes, bearing flowers and scents, and earning gold and
silver. After death, I become equal with these good teachers. Knowing what and
seeing what should I lead the holy life under these teachers. He knowing this is
not a holy life turns away from it. : Sandaka, this is the second holy life the
Blessed One who knows and sees, is perfect and rightfully enlightened has
declared should not be lived, which the wise man if possible does not live, and
even if he lives is not convinced that it is merit.
Again, Sandaka, a certain teacher upholds this view and declares it. Beings are
made impure for no cause or reason, and purified for no cause or reason. There
is no strength, no effort, no manly power, no manly courage, all beings, all
living things, all born, are led to maturity and are born in the higher six and
experience pleasantness and unpleasantness
Here, Sandaka a wise man reflects, this good teacher upholds this view and
declares that beings are defiled--- experience pleasantness and unpleasantness.
If the words of these teachers are true, here I should not do, anything. I
should not live the holy life. My teacher and I we both become equal in our
recluseship, I who do not believe it. We both will be purified without a reason
Unnecessarily these good teachers led a holy life. As for me, I lived surrounded
by wife and children, enjoyed wearing Kashmire clothes, bearing flowers and
scents, and earning gold and silver. After death, I become equal with these good
teachers. Knowing what and seeing what should I lead the holy life under these
teachers. He knowing this is not a holy life turns away from it. Sandaka, this
is the third holy life the Blessed One who knows and sees, is perfect and
rightfully enlightened has declared should not be lived, which the wise man if
possible does not live, and even if he lives is not convinced that it is merit.
Again, Sandaka a certain teacher upholds this view and declares it. These seven
bodies are not made nor created, are barren, immovable and stand like strong
pillars. They don't move or change, or harm each other. One is not interested in
the others pleasant, unpleasant or neither unpleasant nor pleasant feelings.
What are the seven? They are earth, water, fire, air, pleasantness,
unpleasantness, and the soul. Therefore there is no harming, or killing, hearing
or making to hear, cognizing or making to cognize. If the head is cut with a
sharp weapon, no life is destroyed. Only the seven bodies are dismantled. There
are, fourteen hundred thousand important births, sixty thousand six hundred and
five actions. Five hundred of four actions, three of four actions, one action,
half an action and sixteen methods. Sixteen internal world cycles. Six high
births, eight births of a prophet, four thousand nine hundred ascetic births,
four thousand nine hundred wandering ascetic births, and four thousand nine
hundred elephant births. Twenty hundred controlling powers, thirty hundred
hells, six and thirty royal elements, seven perceptual births, seven
non-perceptual births, seven niganta births, seven heavenly and seven human
births, seven ghostly births and seven recollections. Seven higher
recollections, seven hundred and seven falls, seven hundred and seven dreams.
Faring on as fools or as wise, for eighty hundred thousand major and minor world
cycles should end unpleasantness. It is not that by these virtues, observances,
austerities, I will mature my imature actions, or while feeling I put an end to
feelings. There are no measurements for pleasant or unpleasant feelings and not
seeing an end to existences. There are no highs and lows. It is like being
thrown into a disordered ball of thread and one has to find one's way to come
out of it. Faring on as fools or as wise, for eighty hundred thousand major and
minor, world cycles one should end unpleasantness.
Sandaka a wise man reflects. This good teacher upholds this view and declares
it. These seven bodies-should end unpleasantness. If the words, of these
teachers are true, I should not do anything. I should not live the holy life. My
teacher and I are equal in our recluseship, I who do not even believe it. We
both will make an end of unpleasantness faring on in existences. Unnecessarily
these good teachers led a holy life, going naked, wearing a knot on the head.
Yoked to standing and pulling out hairs of head and beard. As for me, I lived
surrounded by wife and children, enjoyed wearing Kashmire clothes, bearing
flowers and scents, and earning gold and silver. After death I become equal with
these good teachers. Knowing what and seeing what should I lead the holy life
under these teachers. He knowing this is not a holy life turns away from it. :
Sandaka, this is the fourth holy life the Blessed One who knows and sees, is
perfect and rightfully enlightened has declared should not be lived, which the
wise man if possible does not live, and even if he lives is not convinced that
it is merit
Sandaka, these are the four holy lives, the Blessed One who knows and sees, is
perfect and rightfully enlightened has declared should not be lived, which the
wise man if possible does not live and even if he lives is not convinced that it
is merit. -Surprising and wonderful good ânanda, these four holy lives that the
Blessed One who knows and sees, is perfect and rightfully enlightend has
declared as should not be lived, which the wise man if possible does not live
and even if he lives is not convinced that it is merit. Good ânanda what are the
four holy lives, the Blessed One who knows and sees, is perfect and rightfully
enlightened has declared as unsatisfactory and should not be lived, which the
wise man if possible does not live and even if he lives is not convinced, that
it is merit.
ßSandaka, a certain teacher acknowledges all pervading knowledge and vision
constantly and continually, while, walking, standing, lying or awake. He enters
an empty house and does not gain morsels. A dog bites him. He encounters an
elephant in rut, a rough horse or a rough bull. Asks for the name and clan of a
man or woman, or the name of a village or hamlet and how one should go there.
When asked what it is. He would say, I entered an empty house, did not gain
morsels and a dog bit me. I met, an elephant in rut, a rough horse, a rough
bull. I had to ask the name and clan of a man, a woman, a village, a hamlet and
how I should get there. Sandaka, a wise man should reflect. This good teacher
acknowledges all pervading knowledge and vision, and ---he asks the name and
clan of a man, a woman. I should know and turn away from that holy life as
unsatisfactory. Sandaka, this is the first holy life, the Blessed One who knows
and sees, is perfect and rightfully enlightened has declared as unsatisfactory
and should not be lived, which the wise man if possible does not live and even
if he lives is not convinced, that it is merit.
Again, Sandaka, a certain teacher goes by hearsay and takes it as the truth. To
a teacher who goes by hearsay, the tradition becomes the truth. He may have
heard it correctly or may not have heard it correctly. It becomes the truth to
him, the truth may be something else. Sandaka, a wise man should reflect. This
teacher goes by hearsay. He preaches what has reached him by tradition and
hearsay. What he has heard may be the truth or not. I, should know and turn away
from that holy life as unsatisfactory. Sandaka, this is the second holy life,
the Blessed One who knows, sees, is perfect and rightfully enlightened has
declared as unsatisfactory and should not be lived. The wise man if possible
does not live and even if he lives is not convinced, that it is merit.
Again, Sandaka, a certain teacher goes by logic, arguing logically brings out a
teaching by himself beaten out. In the teaching of a logical teacher, some
arguments may be true and others may not be true. Sandaka, a wise man should
reflect. This teacher goes by logic. He preaches what he has beaten out by
logical conclusion. His arguments may be authentic or not, I should know and
turn away from that holy life as unsatisfactory. Sandaka, this is the third holy
life, the Blessed One who knows and sees, is perfect and rightfully enlightened
has declared as unsatisfactory and should not be lived. The wise man if possible
does not live and even if he lives is not convinced, that it is merit.
Again Sandaka, a certain teacher is dull and bewildered, when a question is
asked, he wriggles and sits on the fence. It does not occur to me thus, it does
not occur to me otherwise, there is no other solution either and none of these
are the solutions. Sandaka, a wise man should reflect. This teacher is dull and
bewildered, when a question is asked he wriggles and sits on the fence. I should
know and turn away from that holy life as unsatisfactory. Sandaka, this is the
fourth holy life, the Blessed One who knows and sees, is perfect and rightfully
enlightened has declared as unsatisfactory and should not be lived, which the
wise man if possible does not live and even if he lives is not convinced, that
it is merit.
. Sandaka, these are the four holy lives the Blessed One who knows and sees, is
perfect and rightfully enlightened has declared as unsatisfactory and should not
be lived,' `Surprising and wonderful good ânanda, these four holy lives that the
Blessed One who knows and sees, is perfect and rightfully enlightend has
declared as unsatisfactory, which the wise man if possible does not live and
even if he lives is not convinced that it is merit. Good ânanda what is the holy
life, declared by the Blessed One who knows and sees, is perfect and rightfully
enlightened as satisfactory and convincing in the noble Teaching, and is merit?'
ßSandaka, the Thus Gone One is born in the world, perfect, rightfully
enlightened, endowed with knowledge and conduct, well gone, knower of the
worlds, the incomparable tamer of those to be tamed, teacher of gods and men,
enlightened and blessed. He proclaims to this world of gods and men, together
with its Maras, Brahmas, the community of recluses, brahmins, gods and men, that
Teaching good at the beginning, in the middle and in the end, full of meaning
even in the letters declaring the complete and pure holy life. A householder, or
the son of a householder or one born in some clan hears the Teaching and gains
faith in the Thus Gone One. With that gain of faith reflects, the household life
is full of difficulties, it is the path for defiling. Going forth is like open
space. Living in a household it is not easy to lead a holy life complete and
pure without being defiled. What if I shave, head and beard, put on yellow
clothes and go forth homeless. At some suitable time he gives up a little wealth
or a large mass of wealth, either leaving behind a small circle of friends, or a
large circle of friends shaving head and beard and donning yellow clothes goes
forth as a homeless.
Gone forth he becomes a trainer in the life of a bhikkhu, gives up hurting
living things, throwing away stick and weapon, ashamed and compassion aroused,
abides with compassion for all beings. Abstaining from taking what is not given,
desires the given, the self made pure without thieving he abides. Abstaining
from low sexual intercourse he leads the holy life. Abstaining from telling lies
becomes reliable and trustworthy and abides without a dispute with the world.
Giving up slander, hearing here does not say it elsewhere, to split these.
Hearing elsewhere does not say it here to split those. Unites the split,
promotes unity, fond of unity talks words to unite. Giving up rough words says
pleasant words pleasing to the ears, and going straight to the heart of the
populace at large. Abstains from frivolous talk. Says appropriate, truthful,
meaningful words in accordance with the Teaching and Discipline, those words
that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal
per day, abstains from food at night and at untimely hours. Abstains from dance,
singing, music, decorations, flowers and scents, ointments and adornments.
Abstains from high and stately beds. Abstains from accepting gold and silver,
uncooked rice and uncooked flesh, Abstains from accepting women and girls,
slaves, men or women, Abstains from accepting goats and cows, fowl and pigs,
elephants, cattle, horses and mares.
Abstains, from, accepting fields and wealth, doing the work of a messenger,
buying and selling, and unfair ways of weighing and measuring. Abstains from
cutting severing, destroying, highway robbery, and wrong ways of obtaining
morsels.
Satisfied, covering the body with robes, and feeding the belly with morsels,
goes with all the belongings when he goes. Like the birds small and large that
go with the weight of their wings. Likewise satisfied covering the body with
robes and feeding the belly with morsels goes with all the belongings when he
goes. Endowed with this mass of virtues, he experiences the pleasure of
blamelessness internally. Seeing a form with the eye, does not take the sign or
the elements. Abiding with the mental faculty of the eye uncontrolled, demerit
may seep, through covetousness and displeasure. He abides protecting the mental
faculty of the eye. Hearing a sound with the ear...re. Cognizing a smell with
the nose...re. ñasting a taste with the tongue. re. Cognizing a touch with the
body. re. Cognizing an idea with the mind, does not take the sign or the
element. Abiding with the mental faculty of the mind uncontrolled, demerit may
seep, through covetousness and displeasure. He abides protecting the mental
faculty of the mind. Endowed with the noble ones' control of the mental
faculties, he experiences the untouched pleasure of the mental faculties. Coming
forward or turning back is aware. Looking on and looking aside is aware, bending
and stretching is aware, bearing bowl and the three robes is aware. Tasting,
drinking, eating and enjoying is aware. Going, standing, sitting, lying when
awake, and keeping silence is aware. Endowed with this mass of virtues, with
this control of the mental faculties of the noble ones, with the mindfulness of
the noble ones he abides, in a secluded dwelling. Such as a forest, the root of
a tree, a mountain grotto, a cave, a charnel ground, a jungle forest, an open
space, or a heap of straw. Returning from the alms round and after the meal is
over, he sits legs crossed, the body straight and mindfulness established in
front.
Dispelling, covetousness for the world he abides, cleaning the mind of
covetousness. He abides cleaning the mind of anger, compassion aroused
forallbornlives. Dispelling sloth and torpor he abides, mindful and aware of a
perception of light and mindfully cleans sloth and torpor. Dispelling
restlessness and worry he abides with a mind internally appeased, restlessness
and worry dispelled. Abides doubts dispelled of merit that should be done and
should not be done.
The bhikkhu dispelling the five hindrances and making the minor defilements
weak, secludes the mind from sensual, angry and hurting thoughts. With thoughts
and thought processes and with joy and pleasantness, born of seclusion, abides
in the first jhana. Sandaka, when the noble disciple of the Teacher attains that
noble distinction, he has wisely lived the holy life and is convinced of it as
merit. Again the bhikkhu overcoming thoughts and thought processes, appeases the
mind internally in a single point. Without thoughts and thought processes and
with joy and pleasantness born of concentration abides in the second jhana.
Sandaka, when the noble disciple of the Teacher has attained to that noble
distinction, he has wisely lived the holy life and even while doing so is
convinced of it, as merit. Again, the bhikkhu with equanimity to joy and
detachment abides mindful and aware experiencing pleasantness with the body too,
and attains to the third jhàna. The noble ones say this is abiding in
pleasanatness, mindful of equanimity. Again, the bhikkhu dispelling pleasantness
and unpleasantness and earlier having dispelled pleasure and displeasure, and
mindfulness purified with equanimity abides in the fourth jhana. Sandaka, when
the noble disciple of the Teacher has attained to that noble distinction, he has
wisely lived the holy life and even while doing so is convinced of it as merit.
When the mind is concentrated, pure, free from minor defilements, is malleable
workable not disturbed, he directs the mind for the knowledge of previous
births. Recollects the manifold previous births, one birth, two births, three,
four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand
births, a hundred thousand births, innumerable forward cycles of births,
innumerable backward cycles of births, innumerable forward and backward cycles
of births. There I was of such name, clan, disposition, supports, experienced
such pleasant and unpleasant feelings, in such a life span. Disappearing from
there was born there with such name, clan, disposition, supports, experienced
such pleasant and unpleasant feelings, in such a life span. Disappearing from
there is born here. Thus with all modes and all details manifold previous births
are recollected. Sandaka, when the noble disciple of the Teacher has attained to
that noble distinction, he has wisely lived the holy life and even while doing
so is convinced of it as merit.
When the mind is concentrated, pure, free from minor defilements malleable
workable not disturbed, he directs the mind for the knowledge of the
disappearing and appearing of beings. With the heavenly eye purified beyond
human, he sees beings disappear and appear unexalted and exalted, beautiful and
ugly, in good and bad states according to their actions. These good beings
misbehaving by body, speech and mind, blaming noble ones, with the wrong view of
actions, after death are born in loss, in decrease, in hell. As for these good
beings, well behaved in body speech and mind, not blaming noble ones, with the
right view of actions after death are born in heaven. Thus with the heavenly eye
purified beyond human he sees beings disappearing and appearing. Sandaka, when
the noble disciple of the Teacher has attained to that noble distinction, he has
wisely lived the holy life and even while doing so is convinced of it as merit.
When the mind is concentrated, pure, free from minor defilements, malleable
workable not disturbed, he directs the mind for the destruction of desires.
Knows, this is unpleasant, this is the arising of unpleasantness, this is the
cessation of unpleasantness and this is the path to the cessation of
unpleasantness as it really is. Knows these are desires, this is the arising of
desires, this is the cessation of desires and this is the path to the cessation
of desires as it really is. He who knows and sees thus, is released from sensual
desires, releasd from desires `to be' and released from desires of ignorance.
When released knows, I'm released, birth is destroyed, the holy life is lived.
What should be done, is done, there is nothing more to wish. Sandaka, when the
noble disciple of the Teacher has attained to that noble distinction, he has
wisely lived the holy life and even while doing so is convinced of it as merit.
`
ßGood, ânanda, the bhikkhu, perfect, destroyed desires, has done what should be
done, put down the weight, has come to the highest good does he partake
sensuality?' `Sandaka, the bhikkhu who is perfect, has destroyed desires, has
done what should be done, put down the weight, has come to the highest good, has
destroyed the desire `to be', and is rightly knowing released, could not go
beyond five things. It is not possible that the bhikkhu who has destroyed
desires, with awareness, would destroy the life of living things, take what is
not given, indulge in sexuality and tell lies. He would not amass things for
sensual partaking as it was done when leading a household life. Sandaka, the
bhikkhu who is perfect, destroyed desires, has done what should be done, put
down the weight, has come to the highest good, would not do these five things,
it is impossible that he should do them.
ßGood ânanda, to a bhikkhu perfect, has destroyed desires, has done what should
be done, put down the weight, come to the highest good, destroyed the desires
`to be' and is rightly knowing released, is knowledge and vision constantly and
continually established, as my desires are destroyed?' `Sandaka, I will give you
a comparison, for some wise men understand when a comparison is given. Sandaka,
a man's hands and feet are cut off. In whatever posture he may be he would know
my hands and feet are cut and reflecting would know my hands and feet are cut.
In like manner, the bhikkhu who is perfect, has destroyed desires, has done what
should be done, put down the weight, has come to the highest good, has destroyed
the desires `to be' and is rightly knowing released, would know constantly and
continually my desires are destroyed. `
ßGood Gotama, about how many are led across in this Dispensation?' `Sandaka, not
one, not even one hundred, not two hundred, not three hundred, not four hundred,
not five hundred yet many more are led across in this dispensation,' `Wonderful
and surprising good ânanda, there was no praising of one's own teaching nor
disparaging another's teaching, yet many are led across. As for these ascetics,
they are the sons of dead women. They praise themselves, disparage others, and
show only three as led across. They are Nanda Vaccha, Sankicca and Makkhali
Gosala. `
Then the wandering ascetic Sandaka addressed his own gathering: `Good sirs, lead
the holy life in the dispensation of the recluse Gotama. Give up gain honour and
fame. `Thus the wandering ascetic Sandaka aroused interest in his gathering to
lead the holy life in the dispensation of the Blessed One.