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knowing this, he becomes disenchanted with that holy life and departs. This, Sandaka, is that… By the Knowing One, the Seeing One, the Arahant, the Perfectly Self-Awakened One, the third unholy way of life is declared, where a discerning person would not live the holy life with self-respect, and living it, would not attain the right, the good, the wholesome Dhamma. 228. ‘‘Furthermore, Sandaka, here some teacher holds such a view, such a doctrine: ‘These seven bodies are unmade, unmaking, uncreated, uncreating, barren, standing firm like a pillar. They do not move, do not change, do not harm one another, nor are they capable of one another’s happiness or suffering or happiness-and-suffering. Which seven? The body of earth, the body of water, the body of fire, the body of air, happiness, suffering, and life as the seventh. These seven bodies are unmade, unmaking, uncreated, uncreating, barren, standing firm like a pillar. They do not move, do not change, do not harm one another. Nor are they capable of one another’s happiness or suffering or happiness-and-suffering. There is no slayer or instigator of slaying, no hearer or instigator of hearing, no knower or instigator of knowing. Even if one cuts off a head with a sharp weapon, no one deprives anyone of life. The weapon merely passes through the gap between the seven bodies. And there are these 140,000 chief wombs, 6,000, 600, 500 actions, 5 actions, 3 actions, and action and half-action, 62 paths, 62 intermediate eons, 6 classes of beings, 8 stages of human existence, 4900 Ajīvaka births, 4900 wanderer births, 4900 Nāga abodes, 2000 faculties, 3000 hells, 36 dust-elements, 7 conscious wombs, 7 unconscious wombs, 7 Nigaṇṭha wombs, 7 gods, 7 humans, 7 demons, 7 lakes, 7 precipices, 7 great precipices, 700 great precipices, 7 dreams, 700 dreams, 84 great eons... Hundreds of thousands which fools and wise alike having run on and wandered on will make an end of suffering. There is no 'by this virtue or vow or ascetic practice or holy life I shall bring to fruition unripened kamma, or having touched ripened kamma again and again I shall make an end of it.' Thus, there is no measured pleasure and pain no end-made existence no decrease or increase no exaltation or abasement. Just as a ball of string when thrown unrolls itself and goes, even so fools and wise alike having run on and wandered on will make an end of suffering. There, Sandaka, a discerning person reflects thus: 'This venerable teacher speaks thus, holds this view: These seven bodies are unmade, unmaking, uncreated, uncreating, barren, standing firm like a pillar. They do not stir, do not change, do not harm one another. They are not capable of causing pleasure or pain or pleasure-and-pain to one another. Which seven? The body of earth, the body of water, the body of fire, the body of air, pleasure, pain, and life as the seventh. These seven bodies are unmade, unmaking, uncreated, uncreating, barren, standing firm like a pillar. They do not stir, do not change, do not harm one another. They are not capable of causing pleasure or pain or pleasure-and-pain to one another. There is no killer or one who causes to kill, no hearer or one who causes to hear, no knower or one who causes to know. Even if one cuts off a head with a sharp sword, no one deprives anyone of life. The sword merely passes through the gap between the seven bodies. Furthermore, there are these fourteen hundred thousand main wombs, sixty hundreds, six hundreds, five hundreds of actions, five actions, three actions, action and half-action, sixty-two paths, sixty-two intermediate aeons, six classes of rebirth, eight stages of human existence, forty-nine hundreds of Ājīvakas, forty-nine hundreds of wanderers, forty-nine hundreds of Nāga abodes, twenty One hundred sense-faculties, Three thousand hells, Thirty-six dust-elements, Seven wombs of the conscious, Seven wombs of the unconscious, Seven wombs of the Nigaṇṭhas, Seven gods, Seven humans, Seven spirits, Seven lakes, Seven precipices, Seven falls, Seven hundred falls, Seven dreams, Seven hundred dreams, Eighty-four hundred thousand great aeons— Through which both fools and wise, Having run on and wandered on, Will make an end of suffering. There is no thought that by this virtue, Or by this vow, Or by this ascetic practice, Or by this holy life, I shall ripen unripened kamma, Or having touched and touched ripened kamma, I shall make an end of it. Thus there is no doṇa-measure of pleasure and pain, No limited cycle of existence, No decrease or increase, No exaltation or degradation. Just as a ball of thread, when thrown, Unwinds itself as it goes, Even so, both fools and wise, Having run on and wandered on, Will make an end of suffering. But if the word of this venerable teacher is true, Then by me, what was not done here has been done, What was not lived here has been lived. Both of us here have attained an equal state of recluseship, I who do not say, 'Both of us will run on and wander on to make an end of suffering.' But it is indeed excessive for this venerable teacher's Nakedness, Shaven head, Squatting posture, Plucking out hair and beard, That I, Dwelling in a bed crowded with children, Enjoying Kāsī sandalwood, Wearing garlands, perfumes, and unguents, Accepting gold and silver, Will be of equal destiny with this venerable teacher. For the sake of the future, Knowing what, Seeing what, Shall I lead the holy life in this teacher? 'This is not a holy life'— Thus knowing, From that holy life he becomes disenchanted and departs. This, indeed, Sandaka, By that Blessed One, The Knower and Seer, The Arahant, the Perfectly Self-Enlightened One, Has been declared as the fourth unholy life, Where a discerning person would not lead the holy life with self-respect, And if he were to lead it, he would not... he would not attain the skillful Dhamma of the path. “These, Sandaka, are the four non-holy-life dwellings declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, in which a discerning person would not live the holy life with confidence, and living it, would not attain the skillful Dhamma of the path.” “Wonderful, Venerable Ānanda! Amazing, Venerable Ānanda! That these four non-holy-life dwellings, being non-holy-life dwellings, were declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, as ‘non-holy-life dwellings’ in which a discerning person would not live the holy life with confidence, and living it, would not attain the skillful Dhamma of the path. But what, Venerable Ānanda, are those four holy lives without assurance declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, in which a discerning person would not live the holy life with confidence, and living it, would not attain the skillful Dhamma of the path?” 229. “Here, Sandaka, some teacher claims omniscience and all-sight, an unlimited vision and knowledge: ‘Whether I am walking or standing, sleeping or awake, vision and knowledge are constantly and continuously present to me.’ He enters an empty house, does not receive alms, a dog bites him, he encounters a fierce elephant, he encounters a fierce horse, he encounters a fierce bull, he asks a woman or a man for their name and clan, he asks a village or a town for its name and path. When asked, ‘What is this?’ he replies, ‘It was destined for me to enter an empty house, so I entered; it was destined for me not to receive alms, so I did not receive; it was destined for me to be bitten by a dog, so I was bitten; it was destined for me to encounter a fierce elephant, so I encountered; it was destined for me to encounter a fierce horse, so I encountered; it was destined for me to encounter a fierce bull, so I encountered; it was destined for me to ask a woman 'It was necessary to ask the name and clan of this person,' 'so I asked;' 'It was necessary to ask the name and path of the village and town,' 'so I asked.' There, Sandaka, a discerning person reflects thus: 'This venerable teacher claims to be omniscient, all-seeing, possessing unreserved knowledge and vision... (etc.) ... 'It was necessary to ask the name and path of the village and town, so he asked.' He, knowing 'This holy life is without assurance,' becomes disenchanted with that holy life and departs. This, Sandaka, was declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, as the first holy life without assurance, in which a discerning person would not live the holy life with confidence, and living it, would not attain the right, the good, the wholesome Dhamma. 230. "Again, Sandaka, some teacher here is a traditionalist, believing in tradition. He teaches the Dhamma by tradition, by hearsay, by lineage, by scriptural collection. But for a traditionalist teacher, Sandaka, one who believes in tradition, it may be well-heard, or ill-heard, it may be so, or it may be otherwise. There, Sandaka, a discerning person reflects thus: 'This venerable teacher is a traditionalist, believing in tradition, he teaches the Dhamma by tradition, by hearsay, by lineage, by scriptural collection. But for a traditionalist teacher, one who believes in tradition, it may be well-heard, or ill-heard, it may be so, or it may be otherwise.' He, knowing 'This holy life is without assurance,' becomes disenchanted with that holy life and departs. This, Sandaka, was declared by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One, as the second holy life without assurance, in which a discerning person would not live the holy life with confidence, and living it, would not attain the right, the good, the wholesome Dhamma. 231. "Again, Sandaka, some teacher here is a logician, an investigator. He, by reasoning... He teaches a Dhamma that is based on reasoning, followed by investigation, self-devised. But for a teacher, Sandaka,