Majjhima Nikaya - Kandaraka Sutta

51. Kandaraka Sutta - English MAJJHIMA NIKAYA II
II. 1. 1. Kandarakasuttaü
(51) To Kandaraka the Ascetic

I heard thus. At one time the Blessed One lived in Champa on the bank of the
pond Gaggarà, with a large Community of bhikkhus. Pessa, the elephant rider's
son and the ascetic Kandaraka approached the Blessed One. Pessa the elephant
rider's son worshipped the Blessed One and sat on a side, and Kandaraka the
ascetic exchanged friendly greetings with the Blessed One and stood on a side.
He observed the large silent Community of bhikkhus and said to the Blessed One.
Good Gotama, it is surprising and wonderful, this training of the Community of
bhikkhus. Did rightfully enlightened ones in the past train their Community of
bhikkus, in this same manner? Would perfect rightfully enlightened ones in the
future train their Community of bhikkhus, in this same manner? Yes, Kandaraka,
the perfect rightfully enlightened ones in the past trained the Community of
bhikkhus, in this same manner. The Perfect rightfully enlightened ones in the
future will train the Community of bhikkhus in this same manner. Kandaraka, in
this Community of bhikkhus, there are ones who are perfect, with desires
destroyed, the holy life lived and what should be done, done. There are trainers
in this Community of bhikkhus, become clever and appeased through virtues and
the mind well established in the fourfold ways of establishing mindfulness. What
four: Abiding mindful and aware, to dispel covetousness and displeasure for the
world by reflecting the body in the body. Abiding mindful and aware, to dispel
covetousness and displeasure for the world, by reflecting feelings in feelings.
Abiding mindful and aware, to dispel covetousness and displeasure for the world,
by reflecting the mental qualities in the mind, and abiding mindful and aware,
to dispel covetousness and displeasure for the world, by reflecting thoughts in
the Teaching.
When this was said, Pessa, the elephant rider's son said. Venerable sir, it is
wonderful, how wisely the Blessed One has shown the four establishments of
mindfulness for the purifiction of beings, for the overcoming of grief, and
lament, and for dispelling unpleasantness and displeasure for attaining
knowledge and realising extinction. Venerable sir, as a lay disciple wearing
white clothes, from time to time I abide, in the four ways of establishing
mindfulness. I abide mindful and aware, to dispel covetousness and displeasure
for the world, by reflecting the body in the body. Abide mindful and aware, to
dispel covetousness and displeasure for the world, reflecting feelings in
feelings. Abide mindful and aware to dispel covetousness and displeasure for the
world, reflecting the mental states in the mind. Abide, mindful and aware to
dispel covetousness and displeasure for the world, reflecting the Teaching.
Venerable sir, it is wonderful, you who live in the grip of humans, tolerating
their blemishes, and craftinesses, know what is good for humans and what is bad
for humans. Venerable, sir, the human grip is strong, as for the animals they
live at ease. Venerable sir, I know the various ways in which the elephant is
usually trained in Champa, correcting all its craftinesses, fraudulent ways and
deceitful ways. As for us in body we behave as servants, messengers, workmen or
anything else, by words we are something else, and in mind we are not that.
Venerable sir, it is wonderful, you who live in the grip of humans, tolerating
their blemishes, and craftinesses, know what is good for humans and what is bad
for humans. Venerable, sir, the human grip is strong, as for the animals they
live at ease. Yes, Pessa, the human grip is strong, and the animals live at
ease. Pessa, there are four persons evident in the world. What are the four?
Pessa, a certain person torments himself, yoked to tormenting himself. A certain
person torments others yoked to tormenting others. A certain person torments
himself and others yoked to tormenting all. A certain person does not torment
himself, or others and is not yoked to tormenting either Not tormenting himself,
or others, is here and now extinguished, cooled, and abides in pleasantness,
become one like Brahma. Pessa, of these four persons who is more pleasing to
you?.
Venerable sir the person who torments his self, yoked to it, does not please me.
The person who torments others yoked to it, does not please me. The person who
torments his self and others yoked to tormenting his self and others does not
please me. The person who does not torment his self, or others, is not yoked to
tormenting either is here and now extinguished, cooled, and abides in
pleasantness, become one like Brahma*. This person pleases me. Pessa, why do
these three persons not please you?. Venerable sir, this person who torments his
self, yoked to it, torments his self that desires pleasantness and loathes
unpleasantness. Therefore this person does not please me. This person that
torments others yoked to it, torments others desiring pleasantness and loathing
unpleasantness. Therefore this person does not please me. This person, that
torments his self and others yoked to tormenting his self and others, torments
himself and others that desire pleasantness and loathe unpleasantness. Therefore
he does not please me. This person who does not torment his self or others is
not yoked to tormenting his self or others is here and now extinguished, cooled,
and abides in pleasantness, become one like Brahma. This is the person who
pleases me. Venerable sir, we have to go now, we have a lot of work to do.
Pessa, do what you think is fit. Then the elephant rider's son Pessa pleased and
delighted with the words of the Blessed One got up from his seat, worshipped and
circumambulated the Blessed One and went away.
Soon after the elephant rider's son had left. The Blessed One addressed the
bhikkhus: Bhikkhus, if the elephant rider's son had waited some more time until
I explained these four persons, he would have amassed, much knowledge. O!
Blessed One, this is the time to explain these four persons. The bhikkhus,
hearing it from the Blessed One would bear it in mind. Bhikkhus, listen
carefully, I will tell.
Bhikkhus, who torments his self, yoked to tormenting his self? A certain one
goes without clothes, licks the hands without manners. Does not accept or extend
an invitation. Does not accept what is brought, or specially prepared. Does not
enjoy an invitation. Does not accept from the rim of, a pot, a cooking vessel or
when a goat is about the place. Does not accept across a stick or a broom. Does
not accept from two people partaking food, a woman bearing child, a woman giving
suck, a woman gone with a man, a defiled woman, or from where she is supported.
Does not accept from a place where flies abound. Does not accept fish, meat,
intoxicating drinks and brewed drinks. Is support in one house, on one morsel,
in two houses on two morsels, or in seven houses on seven morsels. Or is
supported on what is given by one woman, two women, or seven women. Or is
supported on what is brought by one man, two men, or seven men. Is yoked to this
method of partaking food for half a month. Eats vegetables and millets, raw
rice, Dadulla rice, water plants, husked rice powder, rice foam, flour of oil
seeds, grass, cow dung, forest roots and fruits, or is supported on what falls
on the way. Wears hemp clothes, coarse clothes, miserable garments, rag clothes,
bark clothes, skin clothes, strips of skin, grass clothes, bark clothes, clothes
made of planks and of hair, tails and the wings of owls. Is yoked to pulling out
hairs of head and beard. Is yoked to standing, rejecting seats Is yoked to
sitting or lying on a bed of thorns. Is yoked to descending into water, up to
three times by night fall. Thus he practises various kinds of torment for the
body. Bhikkhus, this person torments himself yoked to it. [1]
Bhikkhus, which person torments others yoked to it? Bhikkhus, here a certain
person is a killer of pigs, goats, birds, a hunter of wild animals, a fisherman,
a robber, a highway robber, one who keeps a prison, or engaged in any other
vicious activity. This person torments others yoked to tormenting others.
Bhikkhus, who torments his self and others, yoked to it? A certain king or the
head anointed king of warrior, or brahmin or householder clan, builds a new
assembly hall. Shaving head and beard, and putting on a rough garment, he smears
his body with ghee and oil. Pricking the horn of a deer on his back, enters the
assembly hall, with the queen consort and the brahmin adviser. Within the
enclosure, on some greenery he lies down. From a certain young cow, milk is
drawn from one nipple to support the king, from the second to support the queen,
from the third to support the adviser with the milk from the fourth nipple the
sacrificial cake is cooked. With the remaining milk the calf is fed. Then he
orders, the people kill so many bulls for the sacrifice, so many cows, so many
goats, so many sheep. He orders cut so many trees for the sacrificial post, and
clear so much space for the sacrifice. The slaves, servants, and messengers are
frightened with a stick and made to do the necessary work. Bhikkhus, this one
torments himself, and others yoked to it.
Bhikkhus, who does not torment his self or torment others, unyoked? Bhikkhus,
the Thus Gone One is born in the world, perfect, rightfully enlightened, endowed
with knowledge and conduct, well gone, knower of the worlds, 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 Màras, Brahmàs, the
community of recluses, brahmins, gods and men, that Teaching, good at the
beginning, in the middle and 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 into some clan hears the Teaching and gains faith in the
Thus Gone, he reflects. The household life is full of difficulties. It is a path
of defilements. Going forth homeless, is like open space. Living in a household
it is not easy to lead a holy life complete and pure without being defiled.
Shaving head and beard, putting on yellow clothes, why shouldn't I 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. He gives up hurting
living things, throwing away stick and weapon ashamed he abides arousing
compassion for all beings. Abstaining from taking what is not given, desires the
given, making his mind pure, without theft he abides. Abstains from low sexual
intercourse leads the holy life. Abstaining from telling lies becomes reliable
and trustworthy and abides without a dispute with the world. Gives up
slandering. Hearing it here does not say it elsewhere, to split these. Hearing
elsewhere does not say it here to split those, Thus he unites the split,
promotes unity. Fond of unity talks words to unite. Gives up rough talk, saying
pleasing words that go straight to the heart of all. Abstains from frivolous
talk saying appropriate, truthful and meaningful words, in accordance with the
Teaching and Discipline, words that could be treasured.
Abstains from destroying seed groups and vegetable groups. Partaking one meal a
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, and doing the work of a messenger.
Abstains from buying and selling and unfair ways of weighing and measuring.
Abstains from cutting severing, destroying and highway robbery, and wrong ways
of gaining food.
Satisfied, covering the body with robes, and feeding the belly with morsel food,
goes with all the belongings wherever 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
wherever 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. To one
abiding with the mental faculty of the eye uncontrolled, demerit of covetousness
and displeasure may trickle. He abides protecting the mental faculty of the eye.
Hearing a sound with the ear, Cognizing a smell with the nose, tasting,
cognizing touches with the body, Cognizing an idea with the mind, does not take
the sign or the elements. To him abiding with the mental faculty of the mind not
controlled, demerit of covetousness and displeasure may trickle. 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. Going forward or returning he is aware. Looking on, or looking aside
is aware. Bending or stretching is aware. Bearing the bowl and three robes is
aware. Tasting, drinking, eating and enjoying is aware. Going, standing,
sitting, lying, if awake, and keeping silence he is aware.
Endowed, with the mass of virtues, the control of the mental faculties, right
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. After the meal and returning from the
alms round, he sits legs crossed, the body placed straight and mindfulness
established in front.
Dispelling covetousness for the world he abides freeing the mind. Dispelling
anger he abides with a mind free of anger, compassionate to all born. Dispelling
sloth and torpor he abides, aware of a perception of light, mindful of cleaning
sloth and torpor. Dispelling restlessness and worry he abides with a mind
internally appeased, cleaning the mind of restlessness and worry. Abides with
doubts dispelled of merit that should be, and should not be done.
The bhikkhu dispelling the five hindrances of the mind, and wisely making the
minor defilements weak, secludes the mind from sensual thoughts and demerit.
With thoughts and thought processes and with joy and pleasantness, born of
seclusion he abides in the first jhàna.
Again the bhikkhu overcomimng thoughts and thought processes, the mind
internally appeased, in a single point, with joy and pleasantness born of
concentration abides in the second jhàna.
Again, the bhikkhu with equanimity to joy and detachment and aware of
experiencing pleasantness, with the body too, [2] abides in 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, mindfulness purified with equanimity abides
in the fourth jhàna.
When the mind is concentrated, pure, free from minor defilements, 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 born of such name, clan, disposition, supports,
experiencing such pleasant and unpleasant feelings, with such a life span.
Disappearing from there was born there with such name, clan, disposition,
supports, experiencing such pleasant and unpleasant feelings, with such a life
span. Disappearing from there, is born here. Thus with all modes and all details
manifold previous births are recollected.
When the mind is concentrated, pure, free from minor defilements malleable
workable not disturbed, he directs the mind for knowledge of the disappearing
and appearing of beings. With the heavenly eye purified beyond human, sees
beings disappearing and appearing unexalted and exalted, beautiful and ugly,
arising in good and bad states according to the results of 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 sees beings disappearing and appearing.
When the mind is concentrated, pure, free from minor defilements, malleable
workable not disturbed, he directs the mind for the destruction of desires. He
knows this is unpleasant, this its arising, this its cessation, and this, the
path to the cessation of unpleasantness as it really is. Knows these are
desires, this, their rising, this, their cessation and this, the path to their
cessation as it really is. His mind that knows and sees thus, is released from
sensual desires, from desires 'to be' and from ignorant desires. When released,
he knows, I'm released, birth is destroyed, the holy life is lived, what should
be done is done. There's nothing more to wish.
Bhikkhus, this person, not tormenting his self or others is unyoked, is here and
now appeased, extinguished, cooled, and abides pleasantly like Brahma. [3]
The Blessed One said thus and those bhikkhus rejoiced in the words of the
Blessed One.



[1] This person torments his self yoked to tormenting. He thinks by tormenting
himself he fulfils a vow, and thinks it is merit. Where as he is born in loss on
account of his wrong view
[2] Aware of experiencing pleasantness with the body too. 'kàyenaca sukhaü
phassati' This is the pleasure enjoyed by one not touched by the six doors of
mental contact.
[3] He abides like Brahma `brahma bhåto'. The one who has attained extinction
has a mind which is much better than the mind of Brahmà. To be like Brahmà, we
have to develop the four divine abidings. They are loving kindness, compassion,
intrinsic joy, and equanimity.