Kandarakasutta

Majjhima Nikāya 51

With Kandaraka · Translation: Bhikkhu Sujato, SuttaCentral

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They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

heSo contentsantuṭṭho ishoti for looking after the bodykāyaparihārikena with robescīvarena for looking after the bellykucchiparihārikena with almsfood.piṇḍapātena. heSo whereveryena whereveryeneva goes,pakkamati, taking only these thingssamādāyeva he sets out.pakkamati.
just asSeyyathāpi indeednāma a birdpakkhī birdsakuṇo whereveryena whereveryeneva flies,ḍeti, wings are its only burdensapattabhārova it flies;ḍeti;
in the same wayevameva a mendicantbhikkhu contentsantuṭṭho ishoti for looking after the bodykāyaparihārikena with robescīvarena for looking after the bellykucchiparihārikena with almsfood.piṇḍapātena. heSo whereveryena whereveryeneva goes,pakkamati, taking only these thingssamādāyeva he sets out.pakkamati.
heSo with thisiminā nobleariyena with spectrum of ethicssīlakkhandhena endowedsamannāgato insideajjhattaṁ blameless happinessanavajjasukhaṁ he experiences.paṭisaṁvedeti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

heSo with the eyecakkhunā formrūpaṁ having seendisvā notna grasping the signnimittaggāhī ishoti nor grasping the detailsnānubyañjanaggāhī.
because of whichYatvādhikaraṇamenaṁ the faculty of sightcakkhundriyaṁ unrestrainedasaṁvutaṁ dwellingviharantaṁ covetousness and displeasureabhijjhādomanassā evilpāpakā unskillfulakusalā qualitiesdhammā would overcomeanvāssaveyyuṁ of thattassa for restraintsaṁvarāya he practicespaṭipajjati, he protectsrakkhati the faculty of sight,cakkhundriyaṁ, in the faculty of sightcakkhundriye restraintsaṁvaraṁ he achievesāpajjati.
with the earSotena soundsaddaṁ having heardsutvā ……pe…
with the noseghānena odorgandhaṁ having smelledghāyitvā ……pe…
with the tonguejivhāya flavorrasaṁ having tastedsāyitvā ……pe…
with the bodykāyena touchphoṭṭhabbaṁ having touchedphusitvā ……pe…
with the mindmanasā ideadhammaṁ having knownviññāya notna grasping the signnimittaggāhī ishoti nor grasping the detailsnānubyañjanaggāhī.
because of whichYatvādhikaraṇamenaṁ the faculty of mindmanindriyaṁ unrestrainedasaṁvutaṁ dwellingviharantaṁ covetousness and displeasureabhijjhādomanassā evilpāpakā unskillfulakusalā qualitiesdhammā would overcomeanvāssaveyyuṁ of thattassa for restraintsaṁvarāya he practicespaṭipajjati, he protectsrakkhati the faculty of mind,manindriyaṁ, in the faculty of mindmanindriye restraintsaṁvaraṁ he achievesāpajjati.
heSo with thisiminā nobleariyena with sense restraintindriyasaṁvarena endowedsamannāgato internallyajjhattaṁ unsullied blissabyāsekasukhaṁ he experiencespaṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

heSo when going outabhikkante when coming backpaṭikkante acting with situational awarenesssampajānakārī ishoti, when looking aheadālokite when looking asidevilokite acting with situational awarenesssampajānakārī ishoti, when bendingsamiñjite when extendingpasārite acting with situational awarenesssampajānakārī ishoti, when bearing the outer robe, bowl and robessaṅghāṭipattacīvaradhāraṇe acting with situational awarenesssampajānakārī ishoti, when eatingasite when drinkingpīte when chewingkhāyite when tastingsāyite acting with situational awarenesssampajānakārī ishoti, when urinating and defecatinguccārapassāvakamme acting with situational awarenesssampajānakārī ishoti, when walkinggate when standingṭhite when sittingnisinne when sleepingsutte when wakingjāgarite when speakingbhāsite when keeping silenttuṇhībhāve acting with situational awarenesssampajānakārī ishoti.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

heSo with thisiminā andca with the nobleariyena with the aggregate of ethicssīlakkhandhena endowedsamannāgato, with thisimāya andca with the nobleariyāya with contentmentsantuṭṭhiyā endowedsamannāgato, with thisiminā andca with the nobleariyena with sense restraintindriyasaṁvarena endowedsamannāgato, with thisiminā andca with the nobleariyena with mindfulness and clear comprehensionsatisampajaññena endowedsamannāgato
a secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati a wildernessaraññaṁ the root of a treerukkhamūlaṁ a hillpabbataṁ a ravinekandaraṁ a mountain cavegiriguhaṁ a charnel groundsusānaṁ a forestvanapatthaṁ the open airabbhokāsaṁ a heap of strawpalālapuñjaṁ.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

heSo after the mealpacchābhattaṁ returned from almsroundpiṇḍapātapaṭikkanto sits downnisīdati cross-leggedpallaṅkaṁ having foldedābhujitvā straightujuṁ bodykāyaṁ having setpaṇidhāya to the presentparimukhaṁ mindfulnesssatiṁ having broughtupaṭṭhapetvā.
heSo covetousnessabhijjhaṁ in the worldloke having given uppahāya with a heart rid of covetousnessvigatābhijjhena with heartcetasā meditatesviharati, of covetousnessabhijjhāya mindcittaṁ cleansesparisodheti,
ill will and malevolencebyāpādapadosaṁ having given uppahāya with mind rid of ill willabyāpannacitto meditatesviharati sympathetic to all living beingssabbapāṇabhūtahitānukampī, of ill will and malevolencebyāpādapadosā mindcittaṁ cleansesparisodheti;
dullness and drowsinessthinamiddhaṁ having given uppahāya with a mind rid of dullness and drowsinessvigatathinamiddho meditatesviharati perceiving lightālokasaññī mindfulsato awaresampajāno, of dullness and drowsinessthinamiddhā mindcittaṁ cleansesparisodheti;
restlessness and remorseuddhaccakukkuccaṁ having given uppahāya without restlessnessanuddhato meditatesviharati internallyajjhattaṁ with settled mindvūpasantacitto, of restlessness and remorseuddhaccakukkuccā mindcittaṁ cleansesparisodheti;
doubtvicikicchaṁ having given uppahāya gone beyond doubttiṇṇavicikiccho meditatesviharati not undecidedakathaṅkathī about skillfulkusalesu qualitiesdhammesu, of doubtvicikicchāya mindcittaṁ cleansesparisodheti.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will and malevolence. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

heSo theseime fivepañca hindrancesnīvaraṇe having given uppahāya of the mindcetaso corruptionsupakkilese of wisdompaññāya weakeningdubbalīkaraṇe,
quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja he remainsviharati;

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

of placing the mind and keeping it connectedvitakkavicārānaṁ through the stillingvūpasamā with internal clarityajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without placing the mindavitakkaṁ without keeping it connectedavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ they enterupasampajja they remain;viharati;

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

of rapturepītiyā andca from fading awayvirāgā equanimousupekkhako andca they dwellviharati mindfulsato andca awaresampajāno and blisssukhañca with the bodykāyena they experiencepaṭisaṁvedeti, whichyaṁ thattaṁ noble onesariyā they declareācikkhanti: equanimous‘upekkhako mindfulsatimā one who dwells in blisssukhavihārī’ti thirdtatiyaṁ absorptionjhānaṁ having enteredupasampajja they dwellviharati;

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

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