Kandarakasutta

Majjhima Nikāya 51

With Kandaraka · Translation: Bhikkhu Sujato, SuttaCentral

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thisAyaṁ is calledvuccati, O monksbhikkhave, individualpuggalo who mortifies themselvesattantapo committed to the practice of mortifying themselvesattaparitāpanānuyogamanuyutto.

This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.

whatKatamo andca, monksbhikkhave, individualpuggalo mortifying othersparantapo committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto?
hereIdha, monksbhikkhave, someekacco individualpuggalo slaughterer of sheeporabbhiko ishoti slaughterer of pigssūkariko slaughterer of poultrysākuṇiko huntermāgaviko trapperluddo fishermacchaghātako banditcoro executionercoraghātako butchergoghātako jailerbandhanāgāriko, whoye orvā or any others toopanaññepi anykeci with cruel livelihoodkurūrakammantā.
thisAyaṁ is calledvuccati, monksbhikkhave, individualpuggalo mortifying othersparantapo committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto.

And what individual mortifies others, committed to the practice of mortifying others? It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood. This is called an individual who mortifies others, being committed to the practice of mortifying others.

whichKatamo andca, monksbhikkhave, individualpuggalo self-mortifyingattantapo andca committed to the practice of mortifying themselvesattaparitāpanānuyogamanuyutto other-mortifyingparantapo andca committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto?
hereIdha, monksbhikkhave, someekacco individualpuggalo kingrājā orvā ishoti anointed aristocratickhattiyo anointedmuddhāvasitto brahminbrāhmaṇo orvā well-to-domahāsālo.
heSo to the eastpuratthimena of the citadelnagarassa newnavaṁ ceremonial hallsanthāgāraṁ having builtkārāpetvā hair and beardkesamassuṁ having shaved offohāretvā rough antelope hidekharājinaṁ having dressed innivāsetvā with ghee and oilsappitelena bodykāyaṁ having smearedabbhañjitvā with antlersmagavisāṇena backpiṭṭhiṁ scratchingkaṇḍuvamāno newnavaṁ ceremonial hallsanthāgāraṁ enterspavisati withsaddhiṁ chief queenmahesiyā brahminbrāhmaṇena andca high priestpurohitena.
heSo theretattha bareanantarahitāya groundbhūmiyā strewn with grassharitupalittāya bedseyyaṁ makeskappeti.
of oneEkissāya cowgāviyā having a calf of the same colorsarūpavacchāya whichyaṁ in oneekasmiṁ teatthane milkkhīraṁ ishoti with thattena kingrājā feedsyāpeti, whichyaṁ in the seconddutiyasmiṁ teatthane milkkhīraṁ ishoti with thattena chief queenmahesī feedsyāpeti, whichyaṁ in the thirdtatiyasmiṁ teatthane milkkhīraṁ ishoti with thattena brahminbrāhmaṇo high priestpurohito feedsyāpeti, whichyaṁ in the fourthcatutthasmiṁ teatthane milkkhīraṁ ishoti with thattena fireaggiṁ sacrificesjuhati, on the leftoversavasesena calfvacchako feedsyāpeti.
heSo says thisevamāha:

And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers. He says:

'this many‘ettakā bullsusabhā let be slaughteredhaññantu for the sacrificeyaññatthāya, this manyettakā bullocksvacchatarā let be slaughteredhaññantu for the sacrificeyaññatthāya, this manyettakā heifersvacchatariyo let be slaughteredhaññantu for the sacrificeyaññatthāya, this manyettakā goatsajā let be slaughteredhaññantu for the sacrificeyaññatthāya, this manyettakā ramsurabbhā let be slaughteredhaññantu for the sacrificeyaññatthāya, this manyettakā horsesassā let be slaughteredhaññantu for the sacrificeyaññatthāya, this manyettakā treesrukkhā let be felledchijjantu for the sacrificial postyūpatthāya, this manyettakā grassesdabbhā let be reapedlūyantu for the sacrificial grass'.barihisatthāyā’ti.
who to himYepissa thosete arehonti bondservants,'dāsāti orvā servants,'pessāti orvā workers,'kammakarāti orvā those tootepi threatened by punishmentdaṇḍatajjitā threatened by dangerbhayatajjitā with tearful facesassumukhā weepingrudamānā their jobsparikammāni dokaronti.
thisAyaṁ is calledvuccati, monksbhikkhave, an individualpuggalo who mortifies selfattantapo andca committed to the practice of mortifying selfattaparitāpanānuyogamanuyutto who mortifies othersparantapo andca committed to the practice of mortifying others.paraparitāpanānuyogamanuyutto.

‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

whatKatamo andca, monksbhikkhave, individualpuggalo not mortifying themselvesnevattantapo not devoted to mortifying themselvesnāttaparitāpanānuyogamanuyutto notna mortifying othersparantapo notna not devoted to mortifying othersparaparitāpanānuyogamanuyutto, heso not mortifying themselvesanattantapo not mortifying othersaparantapo in this very lifediṭṭheva in the dhammadhamme without wishesnicchāto quenchednibbuto cooledsītībhūto experiencing blisssukhappaṭisaṁvedī with self become divinebrahmabhūtena with selfattanā livesviharati?

And what individual doesn’t mortify either themselves or others, but lives without wishes, quenched, cooled, experiencing bliss, with self become divine?

hereIdha, monksbhikkhave, a realized onetathāgato in the worldloke arisesuppajjati perfectedarahaṁ a fully awakened buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ gods and humanssadevamanussaṁ himselfsayaṁ by direct insightabhiññā having realizedsacchikatvā he makes knownpavedeti.
heSo dhammadhammaṁ teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ a spiritual practicebrahmacariyaṁ he revealspakāseti.

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

thatTaṁ teachingdhammaṁ hearssuṇāti a householdergahapati orvā a householder's childgahapatiputto orvā in someaññatarasmiṁ orvā familykule rebornpaccājāto.
heSo thattaṁ teachingdhammaṁ having heardsutvā in the Realized Onetathāgate faithsaddhaṁ gainspaṭilabhati.
heSo with thattena gain of faithsaddhāpaṭilābhena endowedsamannāgato thusiti reflectspaṭisañcikkhati:
cramped‘sambādho life at homegharāvāso dirtyrajāpatho, wide openabbhokāso life gone forthpabbajjā.
this is notNayidaṁ easysukaraṁ at homeagāraṁ for one livingajjhāvasatā utterly fullekantaparipuṇṇaṁ utterly pureekantaparisuddhaṁ polished shellsaṅkhalikhitaṁ spiritual lifebrahmacariyaṁ to leadcarituṁ.
why don't IYannūnāhaṁ hair and beardkesamassuṁ having shaved offohāretvā ocher robeskāsāyāni clothesvatthāni having dressed inacchādetvā from the lay lifeagārasmā to homelessnessanagāriyaṁ should go forthpabbajeyyan’ti.
heSo lateraparena after some timesamayena smallappaṁ orvā fortunebhogakkhandhaṁ having given uppahāya, largemahantaṁ orvā fortunebhogakkhandhaṁ having given uppahāya, smallappaṁ orvā family circleñātiparivaṭṭaṁ having given uppahāya, largemahantaṁ orvā family circleñātiparivaṭṭaṁ having given uppahāya, hair and beardkesamassuṁ having shaved offohāretvā, ocher robeskāsāyāni clothesvatthāni having dressed inacchādetvā from the lay lifeagārasmā to homelessnessanagāriyaṁ goes forthpabbajati.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

heSo thusevaṁ gone forthpabbajito beingsamāno of the mendicantsbhikkhūnaṁ undertaken the training and livelihoodsikkhāsājīvasamāpanno killing living creaturespāṇātipātaṁ having given uppahāya from killing living creaturespāṇātipātā abstainingpaṭivirato ishoti renouncing the rodnihitadaṇḍo renouncing the swordnihitasattho, scrupulouslajjī kinddayāpanno full of sympathy for all living beingssabbapāṇabhūtahitānukampī dwellsviharati.
stealingAdinnādānaṁ having given uppahāya from stealingadinnādānā abstainingpaṭivirato ishoti taking only what's givendinnādāyī expecting only what's givendinnapāṭikaṅkhī, by not thievingathenena with oneself cleansucibhūtena by oneselfattanā dwellsviharati.
unchastityAbrahmacariyaṁ having given uppahāya chastebrahmacārī ishoti set apartārācārī refrainingvirato from sexmethunā the vulgar actgāmadhammā.
lyingMusāvādaṁ having given uppahāya from lyingmusāvādā abstainingpaṭivirato ishoti speaking the truthsaccavādī sticking to the truthsaccasandho honesttheto dependablepaccayiko not trickingavisaṁvādako of the worldlokassa.
backbitingPisuṇaṁ speechvācaṁ having given uppahāya from backbiting speechpisuṇāya from speechvācāya abstainingpaṭivirato ishoti, from hereito having heardsutvā notna thereamutra a tellerakkhātā of theseimesaṁ for divisionbhedāya, thereamutra orvā having heardsutvā notna of theseimesaṁ a tellerakkhātā of thoseamūsaṁ for division—bhedāya—iti of the dividedbhinnānaṁ orvā a reconcilersandhātā of the unitedsahitānaṁ orvā a supporteranuppadātā delighting in harmonysamaggārāmo loving harmonysamaggarato rejoicing in harmonysamagganandī promoting harmonysamaggakaraṇiṁ speechvācaṁ a speakerbhāsitā ishoti.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

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