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Majjhima Nikāya 51

Kandarakasutta

With Kandaraka · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā near Campācampāyaṁ was stayingviharati Gaggarāgaggarāya lotus pondpokkharaṇiyā on the banktīre largemahatā with a Saṅgha of mendicantsbhikkhusaṅghena together withsaddhiṁ.
thenAtha indeedkho Pessapesso andca the elephant marshal's sonhatthārohaputto Kandarakakandarako andca the wandererparibbājako whereyena the Blessed Onebhagavā they approached him theretenupasaṅkamiṁsu; having approachedupasaṅkamitvā Pessapesso the elephant marshal's sonhatthārohaputto the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdi.
KandarakaKandarako butpana the wandererparibbājako with the Blessed Onebhagavatā together withsaddhiṁ exchanged greetingssammodi. cordialSammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ stoodaṭṭhāsi.
to one sideEkamantaṁ standingṭhito indeedkho Kandarakakandarako the wandererparibbājako silenttuṇhībhūtaṁ silenttuṇhībhūtaṁ the mendicant Saṅghabhikkhusaṅghaṁ having looked aroundanuviloketvā the Blessed Onebhagavantaṁ said thisetadavoca:

So I have heard. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants. Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to the Buddha. When they had approached, Pessa bowed and sat down to one side. But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side. He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha:

wonderful“acchariyaṁ, sirbho Gotamagotama, amazingabbhutaṁ, sirbho Gotamagotama.
how indeed thisYāvañcidaṁ by the worthy onebhotā Gotamagotamena properlysammā mendicant Saṅghabhikkhusaṅgho has been led to practicepaṭipādito.
those whoYepi thosete, sirbho Gotamagotama, there wereahesuṁ in the past timeatītamaddhānaṁ perfected onesarahanto fully awakened Buddhassammāsambuddhā those tootepi Blessed Onesbhagavanto at best indeedetaparamaṁyeva properlysammā mendicant Saṅghabhikkhusaṅghaṁ they led to practicepaṭipādesuṁ—
just asseyyathāpi nowetarahi by the worthy onebhotā Gotamagotamena properlysammā mendicant Saṅghabhikkhusaṅgho has been led to practicepaṭipādito.
those whoYepi thosete, sirbho Gotamagotama, they will bebhavissanti in the future timeanāgatamaddhānaṁ perfected onesarahanto fully awakened Buddhassammāsambuddhā those tootepi Blessed Onesbhagavanto at best indeedetaparamaṁyeva properlysammā mendicant Saṅghabhikkhusaṅghaṁ they will lead to practicepaṭipādessanti—
just asseyyathāpi nowetarahi by the worthy onebhotā Gotamagotamena properlysammā mendicant Saṅghabhikkhusaṅgho has been led to practicepaṭipādito”ti.

“It’s incredible, worthy Gotama, it’s amazing! How the mendicant Saṅgha has been led to practice properly by the worthy Gotama! The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do so like the worthy Gotama does in the present.”

so is this“Evametaṁ, Kandarakakandaraka, so is thisevametaṁ, Kandarakakandaraka.
whoeverYepi thosete, Kandarakakandaraka, wereahesuṁ in the pastatītamaddhānaṁ perfected onesarahanto fully awakened Buddhassammāsambuddhā they tootepi blessed onesbhagavanto at bestetaparamaṁyeva properlysammā mendicant Saṅghabhikkhusaṅghaṁ led to practicepaṭipādesuṁ—
just asseyyathāpi nowetarahi by memayā properlysammā mendicant Saṅghabhikkhusaṅgho led to practicepaṭipādito.
whoeverYepi thosete, Kandarakakandaraka, will bebhavissanti in the futureanāgatamaddhānaṁ perfected onesarahanto fully awakened Buddhassammāsambuddhā they tootepi blessed onesbhagavanto at bestetaparamaṁyeva properlysammā mendicant Saṅghabhikkhusaṅghaṁ will lead to practicepaṭipādessanti—
just asseyyathāpi nowetarahi by memayā properlysammā mendicant Saṅghabhikkhusaṅgho led to practicepaṭipādito.
there areSanti indeedhi, Kandarakakandaraka, mendicantsbhikkhū in thisimasmiṁ in the mendicant Saṅghabhikkhusaṅghe perfected onesarahanto with defilements endedkhīṇāsavā completed the spiritual journeyvusitavanto done what had to be donekatakaraṇīyā laid down the burdenohitabhārā achieved their heart's goalanuppattasadatthā utterly ended the fetter of continued existenceparikkhīṇabhavasaṁyojanā rightly freed through enlightenmentsammadaññāvimuttā.
there areSanti indeedhi, Kandarakakandaraka, mendicantsbhikkhū in thisimasmiṁ in the mendicant Saṅghabhikkhusaṅghe traineessekkhā consistently ethicalsantatasīlā living consistentlysantatavuttino alertnipakā living alertlynipakavuttino;
theyte in the fourcatūsu in the kinds of mindfulness meditationsatipaṭṭhānesu with minds firmly establishedsuppatiṭṭhitacittā they meditateviharanti.
in whichKatamesu fourcatūsu?
hereIdha, Kandarakakandaraka, a mendicantbhikkhu in the bodykāye observing an aspect of the bodykāyānupassī they meditateviharati keenātāpī awaresampajāno mindfulsatimā, having removedvineyya for the worldloke covetousness and displeasureabhijjhādomanassaṁ;
in feelingsvedanāsu observing an aspect of feelingsvedanānupassī they meditateviharati keenātāpī awaresampajāno mindfulsatimā, having removedvineyya for the worldloke covetousness and displeasureabhijjhādomanassaṁ;

“That’s so true, Kandaraka! That’s so true! The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do so like I do in the present. For in this mendicant Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly. They meditate with their minds firmly established in the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.

in the mindcitte observing an aspect of the mindcittānupassī they meditateviharati keenātāpī awaresampajāno mindful,satimā, rid ofvineyya for the worldloke covetousness and displeasure;abhijjhādomanassaṁ;
in principlesdhammesu observing an aspect of principlesdhammānupassī they meditateviharati keenātāpī awaresampajāno mindful,satimā, rid ofvineyya for the worldloke covetousness and displeasure.”abhijjhādomanassan”ti.

They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.”

thusEvaṁ when spokenvutte, Pessapesso elephant-driver's sonhatthārohaputto the Blessed Onebhagavantaṁ said thisetadavoca:
incredible“acchariyaṁ, sirbhante, amazingabbhutaṁ, sirbhante.
howYāva well describedsupaññattā and thesecime, sirbhante, by the Blessed Onebhagavatā fourcattāro foundations of mindfulnesssatipaṭṭhānā of beingssattānaṁ for purityvisuddhiyā of sorrow and lamentationsokaparidevānaṁ for overcomingsamatikkamāya of pain and sadnessdukkhadomanassānaṁ for endingatthaṅgamāya of the systemñāyassa for attainmentadhigamāya of extinguishmentnibbānassa for realizationsacchikiriyāya.
we tooMayampi indeedhi, sirbhante, laypeoplegihī white-clothedodātavasanā from timekālena to timekālaṁ in theseimesu in fourcatūsu in foundations of mindfulnesssatipaṭṭhānesu with well-established mindssuppatiṭṭhitacittā we dwellviharāma.
hereIdha wemayaṁ, sirbhante, in the bodykāye observing the bodykāyānupassino we dwellviharāma keenātāpino awaresampajānā mindfulsatimanto, having removedvineyya in the worldloke covetousness and displeasureabhijjhādomanassaṁ;
in feelingsvedanāsu observing feelingsvedanānupassino we dwellviharāma keenātāpino awaresampajānā mindfulsatimanto, having removedvineyya in the worldloke covetousness and displeasureabhijjhādomanassaṁ;
in the mindcitte observing the mindcittānupassino we dwellviharāma keenātāpino awaresampajānā mindfulsatimanto, having removedvineyya in the worldloke covetousness and displeasureabhijjhādomanassaṁ;
in principlesdhammesu observing principlesdhammānupassino we dwellviharāma keenātāpino awaresampajānā mindfulsatimanto, having removedvineyya in the worldloke covetousness and displeasureabhijjhādomanassaṁ.
incredibleAcchariyaṁ, sirbhante, amazingabbhutaṁ, sirbhante.
how this indeedYāvañcidaṁ, sirbhante, the Blessed Onebhagavā thusevaṁ in the jungle of humansmanussagahane thusevaṁ in the dregs of humansmanussakasaṭe thusevaṁ in the trickery of humansmanussasāṭheyye prevailingvattamāne for beingssattānaṁ what is beneficial and nothitāhitaṁ knowsjānāti.
shady indeed thisGahanañhetaṁ, sirbhante, that isyadidaṁ humansmanussā;

When he had spoken, Pessa said to the Buddha: “It’s incredible, sir, it’s amazing! How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. We meditate observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. It’s incredible, sir, it’s amazing! How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir,

obvious indeed thisuttānakañhetaṁ, sirbhante, that which isyadidaṁ beastspasavo.
I indeedAhañhi, sirbhante, I am ablepahomi an elephant in traininghatthidammaṁ to drivesāretuṁ.
as much asYāvatakena in the intervalantarena Campācampaṁ going and returninggatāgataṁ it will dokarissati allsabbāni thosetāni trickssāṭheyyāni bluffskūṭeyyāni rusesvaṅkeyyāni feintsjimheyyāni it will revealpātukarissati.
ourAmhākaṁ butpana, sirbhante, bondservantsdāsāti orvā servantspessāti orvā workerskammakarāti orvā one wayaññathāva by bodykāyena they behavesamudācaranti another wayaññathāva by speechvācāya another wayaññathāva theirnesaṁ mindcittaṁ ishoti.
incredibleAcchariyaṁ, sirbhante, amazingabbhutaṁ, sirbhante.
how indeed thisYāvañcidaṁ, sirbhante, the Blessed Onebhagavā thusevaṁ in human thicketmanussagahane thusevaṁ in human rottennessmanussakasaṭe thusevaṁ in human trickerymanussasāṭheyye continuingvattamāne of sentient beingssattānaṁ benefit and harmhitāhitaṁ knowsjānāti.
shady indeed thisGahanañhetaṁ, sirbhante, that which isyadidaṁ humansmanussā;
obvious indeed thisuttānakañhetaṁ, sirbhante, that which isyadidaṁ beastspasavo”ti.

while beasts are obvious. For I can drive an elephant in training, and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. It’s incredible, sir, it’s amazing! How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky. For human beings are shady, sir, while beasts are obvious.”

thus indeed this“Evametaṁ, Pessapessa, thus indeed thisevametaṁ, Pessapessa.
dense indeed thisGahanañhetaṁ, Pessapessa, that whichyadidaṁ human beingsmanussā;
open indeed thisuttānakañhetaṁ, Pessapessa, that whichyadidaṁ beastspasavo.
four indeed theseCattārome, Pessapessa, individualspuggalā beingsanto foundsaṁvijjamānā in the worldlokasmiṁ.
whichKatame fourcattāro?
hereIdha, Pessapessa, someekacco individualpuggalo self-mortifyingattantapo ishoti committed to practice of self-mortificationattaparitāpanānuyogamanuyutto;
hereidha howeverpana, Pessapessa, someekacco individualpuggalo other-mortifyingparantapo ishoti committed to practice of mortifying othersparaparitāpanānuyogamanuyutto;
hereidha howeverpana, Pessapessa, someekacco individualpuggalo self-mortifyingattantapo andca ishoti committed to practice of self-mortificationattaparitāpanānuyogamanuyutto, other-mortifyingparantapo andca committed to practice of mortifying othersparaparitāpanānuyogamanuyutto;
hereidha howeverpana, Pessapessa, someekacco individualpuggalo neither self-mortifyingnevattantapo ishoti not committed to practice of self-mortificationnāttaparitāpanānuyogamanuyutto notna other-mortifyingparantapo notna committed to practice of mortifying othersparaparitāpanānuyogamanuyutto.
heSo not self-mortifyinganattantapo not other-mortifyingaparantapo in this very lifediṭṭheva in the dhammadhamme without cravingnicchāto quenchednibbuto become coolsītībhūto experiencing blisssukhappaṭisaṁvedī with self become divinebrahmabhūtena with selfattanā livesviharati.
of theseImesaṁ, Pessapessa, of fourcatunnaṁ of individualspuggalānaṁ whichkatamo to youte individualpuggalo mindcittaṁ pleasesārādhetī”ti?
that which“Yvāyaṁ, sirbhante, individualpuggalo self-mortifyingattantapo committed to practice of self-mortificationattaparitāpanānuyogamanuyutto, thisayaṁ meme individualpuggalo mindcittaṁ does not pleasenārādheti.
that whichYopāyaṁ, sirbhante, individualpuggalo other-mortifyingparantapo committed to practice of mortifying othersparaparitāpanānuyogamanuyutto, this tooayampi meme individualpuggalo mindcittaṁ does not pleasenārādheti.

“That’s so true, Pessa! That’s so true! For human beings are shady, while beasts are obvious. Pessa, these four individuals are found in the world. What four? One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. Which one of these four individuals do you like the sound of?” “Sir, I don’t like the sound of the first three individuals.

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