kandarakasutta (ane)

8/12/2019 Kandarakasutta (Ane)

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KANDARAKASUTTA

Za Asketot Kandaraka

Slu{nav edna prikazna. Si ìvee{e edna{ Blagosloveniot vo âmpa, nabregot na ezeroto Gagara, so golema zaednica na sveti monasi.Pesa, koj be{e sin na java~ot na slonovi i asketot andaraka mu sepribliìja na Blagosloveniot za da mu postavat nekolku pra{a!a.Pesa, koj be{e sin na java~ot na slonovi mu se pokloni na Blagoslovenioti sedna na ednata strana, a asketot andaraka, koj otkako razmeniprijatelski pozdravi so Blagosloveniot isto taka zastana na strana.

"oj ja pogledna golemata i tivka zaednica na monasi i mu re~e naBlagosloveniot # $%obar Gotama, tvojata obuka na na ovaa golemazaednica na monasi e navistina iznenaduva~ka i ~udesna& %ali vistinskiProsvetlenite lu'e vo minatoto isto taka gi obu~uvale nivnite mona{kizaednici na ovoj na~in( ) dali Sovr{enite i vistinski Prosvetlenite voidnina *e gi obu~uvaat nivnite mona{ki zaednici na ovoj ist na~in(%a, andaraka, Sovr{enite i vistinski Prosvetlenite vo minatoto gi

obu~uvale mona{kite zaednici na ovoj ist na~in. +a ovoj ist na~in tie *ebidat obu~uvani i vo idninata. andaraka, vo ovaa zaednica na monasi,ìveat onie koi se sovr{eni, koi nemaat pove*e èlbi, koi vodatposveteni~ki ìvot i koi pravat se ona {to bi trebalo da go pravat. )ma iinstruktori vo ovaa mona{ka zaednica, koi stanale mudri i smireni prekuve{tinata na doblest koja ja primenuvaat i nivniot um e zasnovan na~etirite kamentemelnici za vospostavuva!e na svesnost -ili budnost mindfulness)."oa se# /iveejki svesno i budno, da ja otstrani{ al~nosta inezadovolstvoto vo svetot so dlaboko razmisluva!e za telotoi pritoa dabide{ "eloto/iveejki svesno i budno, da ja otstrani{ al~nosta i nezadovolstvoto vo

svetot so dlaboko razmisluva!e za ~uvstvata i pritoa da bide{ ûvstvo/iveejki svesno i budno, da ja otstrani{ al~nosta i nezadovolstvoto vosvetot so dlaboko razmisluva!e za mentalnite kvaliteti na umot, i,/iveejki svesno i budno, da ja otstrani{ al~nosta i nezadovolstvoto vosvetot so dlaboko razmisluva!e za razmisluva!eto i da stane{ 0~e!eto.

oga ova be{e izgovoreno, Pesa, koj be{e sin na java~ot na slonovi, mure~e na andaraka# Pre~esen gospodine, navistina e prekrasno, kolkumudro Blagosloveniot ni gi otkri ~etirite kamentemelnici na svesnosta.

"ie sluàt za pro~istuva!e na na{eto bitie i nadminuva!e na tagata istrada!eto, tie ni pomagaat da go otstranime nezadovolstvoto i

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neprijatnostite za moème da dobieme vistinsko znae!e i za da jarazbereme smrtta.Pre~esen gospodine, jas, kako u~enik od nizok rang koj nosi bela obleka,odvremenavreme ìveam vrz osnova na ovie ~etiri na~ini na

dostignuva!e na budnosta. /iveam svesno i budno, za da ja otstranamal~nosta i nezadovolstvoto vo svetot so dlaboko razmisluva!e za telotoipritoa sum "eloto - i pritoa sum edno so moeto telo1/iveam svesno i budno, za da ja otstranam al~nosta i nezadovolstvoto vosvetot so dlaboko razmisluva!e za ~uvstvata i pritoa sum ûvstvo - ipritoa sum edno so moite ~uvstva1/iveam svesno i budno, da ja otstranam al~nosta i nezadovolstvoto vosvetot so dlaboko razmisluva!e za mentalnite kvaliteti na umot i,/iveam svesno i budno, za da ja otstranam al~nosta i nezadovolstvoto vo

svetot so dlaboko razmisluva!e za razmisluva!eto i i pritoa sum edno so0~e!eto.Pre~esen gospodine, navistina e ~udno, kako moète vie, koi ìveete vostegata na ~ovekoviotsvet, tolerirajki gi ~ovekovite nedostatoci i nivnatalukavost, da znaete {to e lo{o, a {to e dobro za lu'eto. Pre~esengospodine, ~ove~kiot stisok e silen, a ìvotnite ìveat slobodno i mirno.-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.)

Pre~esen gospodine, jas gi poznavam na~inite na koi se treniraatslonovite vo âmpa dreserite ja koregiraaat nivnata lukavost prekute2niki koi se ne~esni i izmamni~ki.+ie vo teloto da se odnesuvame kako slugi, glasnici, rabotnici ili ne{todrugo, vo govore!eto sme ne{to sosem poinakvo, a vo umot ne smetoa(((-As for us in body we behave as servants, messengers, workmen oranything else, by words we are something else, and in mind we are not

that.)

Pre~esen gospodine, navistina e ~udno, kako moète vie, koi ìveete vostegata na ~ovekoviot svet, tolerirajki gi ~ovekovite nedostatoci i nivnatalukavost, da znaete {to e lo{o, a {to e dobro za lu'eto. Pre~esengospodine, ~ove~kiot stisok e silen, a ìvotnite ìveat slobodno i mirno.

$%a, Pesa, ~ove~kiot stisok e silen, a ìvotnite ìveat slobodno i mirno.%rag Pesa, postojat ~etiri tipovi na li~nosti vo svetot. oi se tie ~etiri(

Prvata li~nost se ma~i sebesi, i e okovana za toa sebeizma~uva!e.

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3torata pak, gi ma~i drugite i pritoa e okovana za toa ma~e!e na drugite."retiot tip na li~nost se izma~uva i sebe i drugite i e okovan za toaizma~uva!e.êtvrtiot tip na li~nost, pak, ne gi ma~i drugite, nitu sebe i pritoa voop{to

ne e okovan za bilo {to, toj ìvee tuka i sega, zgasnato i izladeno iprestojuva vo s4erata na prijatnost, stanuva edno so Bra2ma. Pesa, koj odovie ~etiri tipovi na li~nost najmnogu ti se dopa'a(

Pre~esen gospodine, prvata li~nost koja se ma~i sebesi i e okovana za toasebeizma~uva!e ne mi se dopa'a. 5i~nosta koja gi ma~i drugite i pritoae okovana za toa ma~e!e na drugite, ne mi se dopa'a. 5i~nosta koja seizma~uva i sebe i drugite i e okovana za toa izma~uva!e, isto taka ne mise dopa'a.

êtvrtiot tip na li~nost, pak, ne gi ma~i drugite, nitu sebe i pritoa voop{tone e okovan, toj ìvee tuka i sega, zgasnato i izladeno, i prestojuva vos4erata na prijatnost, stanuva edno so Bra2ma. 6voj tip na li~nost mi sedopa'a.

%rag Pesa, zo{to ne ti se dopa'aat prvite tri tipovi na li~nost(Pre~esen gospodine, li~nosta koja se ma~i sebesi i e okovana za toa sebe

izma~uva!e, se izma~uva bidejki posakuva zadovolstvo i go mrazinezadovolstvoto.5i~nosta koja gi ma~i drugite i pritoa e okovana za toa ma~e!e na

drugite, isto taka gi izma~uva drugite posakuvajki zadovolstvo i pritoa gomrazi nezadovolstvoto. 7atoa ovoj tip na li~nost ne mi se dopa'a.5i~nosta koja se izma~uva i sebe i drugite i e okovana za toaizma~uva!e, se izma~uva sebe i drugite bidejki posakuvaat samozadovolstvo i go preziraat i mrazat nezadovolstvoto.êtvrtiot tip na li~nost, pak, ne gi ma~i drugite, nitu sebe i pritoa voop{tone e okovan za izma~uva!e, toj ìvee tuka i sega, zgasnato i izladeno iprestojuva vo s4erata na prijatnost, stanuva edno so Bra2ma. 6va e tipotna li~nost koja mi se dopa'a. Pre~esen gospodine, nie morame da

zamineme sega bidejki ne ~eka mnogu rabota denes.

%rag Pesa, napravi se ona {to misli{ deka treba da go napravi{. )toga{ Pesa, sinot na java~ot na slonovi, be{e mnogu zadovolen ivoodu{even od zborovite na Blagosloveniot. "oj stana od svoeto mesto,mu se pokloni na Blagosloveniot, i potoa si zamina.+abrzo po zaminuva!eto na sinot na java~ot na slonovi, Blagosloveniotim se obrati na monasite# %okolku sinot na java~ot na slonovi po~eka{eu{te malku za da gi objasnam ~etirite tipovi na li~nost, toj *e stekne{e

golemo znae!e.

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6, Blagosloven, ova e vistinskoto vreme da gi objasni{ ovie ~etiri tipovina li~nost. 8onasite, otkako *e gi slu{nat ovie zborovi, zasekoga{ *e ginosat vo svoeto srce.

6, monasi, slu{ajte vnimatelno, sega *e vi kaàm za prviot tip na li~nostkoja se ma~i sebesi i e okovana za toa sebeizma~uva!e. 6voj tip nali~nost odi bez obleka i gi liè svoite prsti bez nikakvi maniri i pristojnost."oj ne pri4a*a nitu nudi pokana. +e pri4a*a ponudi na 2rana koi mu sedoneseni ili specijalno za nego podgotveni. +e pri4a*a 2rana od ten9ere, *up ili drug nekakov sad za gotve!e, ili pak koga ima koza vo blizinata.+e pri4a*a 2rana ponudena preku stap ili metla. +e pri4a*a 2rana oddvajca lu'e koi mu nudat obrok, od èna koja e bremena ili doi, od ènakoja e so ma`, od nemoralna èna ili èna koja e izdrùvana. +e pri4a*a

2rana od mesto kade {to ima mnogu razletani muvi. +e pri4a*a riba,meso, pijaloci koi go trujat teloto ili pak vreli pijaloci. "oj se odrùva voìvot od eden zalak 2rana koj mu go dava edna ku*a, ili od dva zalakapodareni od dve ku*i, ili pak od sedum zalaka koi se isproseni od sedumku*i. )li pak se pre2ranuva od ponudata donesena od eden ~ovek, dvjcaili pak sedum lu'e. "oj se pridrùva kon ovoj metod na zema!e na 2ranapolovina mesec. "oj se 2rani so zelen~uci i proso, surov oriz, vodni

rastenija, pra{ok od lu{pi od oriz, pena od varen oriz, bra{no od maslenirastenija, treva, lepe{ki od kravi, {umski kore!a i ovo{ja, ili pak sepre2ranuva od ona {to go nao'a na patot. "oj nosi obleka od konop,

ednostavna obleka, mizerna i iskinata obleka, obleka koja e kako stara ivalkana krpa, ili pak obleka koja e napravena od koà, treva ili kora oddrvja, od voden konop ili ìvotinski vlakna, opa{ki ili krilja od buv."oj e okovan za principot na postojano {i{a!e na kosata i bradata. "oj eokovan za stoe!e i odbiva da sedne koga mu se nudi stol~e. 6kovan e zanadminuva!eto na bolkata preku sede!e ili leè!e na krevet od tr!a. "oje okovan za principot na tri kape!a na teloto vo re~nite vodi pred danastapi zajdisonce. Sledejki gi ovie principi toj vo su{tina praktikuvarazli~ni vidovi na ma~e!e na teloto. 6, 8onasi ova e tipot na li~nost

koja se ma~i sebesi i e okovana za toa sebeizma~uva!e.

8onasi, a {to vo vrska so vtoriot tip na li~nost koja gi ma~i drugite ipritoa e okovana za toa izma~uva!e( 6voj tip na li~nost obi~no e ubiecna svi!i, kozi ili ptici, lovec na divi ìvotni, ribar, kradec, ~uvar nazatvori ili pak e vme{an vo nekoj drug vid na poro~ni i pogre{niaktivnosti. 6voj tip na li~nost e onaa koja gi ma~i drugite i pritoa eokovana za toa izma~uva!e.:e vi objasnam i za tretiot tip na li~nost koja se izma~uva i sebe i drugite

i e okovana za toa izma~uva!e. "oa e na primer eden kral ili voengeneral, ili moèbi bra2min ili pak tatko na odreden klan. 6voj kral


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odlu~uva da gradi nova i veli~estvena sala za sobranija. "oj ja bri~isvojata glava i brada, se oblekuva vo tvrda sve~ena obleka i go ma~kasvoeto telo so mirizlivi masla. So rog od elen zaka~en na grbot tojvleguva vo golemata sala pridruùvan od kralicata i glavniot sve{tenik i

kralski sovetnik. Po zavr{uva!eto na ceremonijata toj legnuva vogradinata. Potoa, od edna mlada krava se molzi mleko. 6d ednatabradavica na vimeto se molzi mleko za kralot, od vtorata za kralicata, odtretata za kralskiot sovetnik, a od ~etrvrtata se molzi mleko za gotve!ena `rtvenata torta. So preostanato mleko se 2rani teleto. Potoa tojnareduva da se podgotvi `rtveniot oltar i za taa cel se ubivaat ogromenbroj na bikovi, kravi, kozi i ovci. Potoa nareduva da se ise~at ogromenbroj na drvja za `rtveniot ogan i da se ras~isti ogromen prostor za`rtvuva!e. Slugite, robovite i glasnicite na kralot se primoruvani i

zapla{uvani so stap da ja izvr{at negovata naredba. 6, monasi ovoj tip nali~nost se izma~uva i sebe ; drugite i e okovana za toa izma~uva!e.

êtvrtiot tip na li~nost ne gi ma~i nitu drugite nitu sebe i pritoa voop{tone e okovana za bilo {to. 8onasi, ovoj tip na li~nost e ve*e rodena voovoj svet i taa e sovr{ena, vistinski prosvetlena i nadarena so zanae!e ivodstvo. "aa e poznava~ na svetovite, skotuva~ na onie so neskrotliv

du2, u~itel na bogovite i na lu'eto, taa e prosvetlena i blagoslovena. "aamu objavuva na ovoj svet koj e svet na lu'e i bogovi, zaedno so sitenegovi 8ari, Bra2mi, isposnici i pustinici, bra2mini, boèstva i lu'e deka

postoi u~e!e koe e prekrasno na po~etokot, prekrasno na sredinata iprekrasno na svojot kraj. "oa sodrì dlaboko zna~enie duri i vo bukvitekoi go simboliziraat svetiot i ~istiot ìvot koj go praktikuvaat monasite.Sega *e vi objasnam pove*e za ~etvrtiot tip na li~nost. 6vaa li~nostobi~no e ~ovek koj e glava na semejstvoto i doma*instvoto, ili pak sin navakviot semeen ~ovek, ili moèbi nekoj koj e roden vo odreden klan. "ojeden den doznava za u~e!eto i odedna{ po~nuva da razmisluva za nego."oj si veli# Semejniot ìvot e poln so te{kotii. "oa e pat na ne~istotija izagadenost. 6dejki kako bezdomnik, nalikuva na ~ekore!e niz {iroka i

prazna dolina. +e e lesno da ìvee{ svet i ~ist ìvot dokolku ìvee{ vosemejstvo. 8nogu e te{ko da se ostane neizvalkan vo takvoopkruùva!e. "reba da oble~am portokalova obleka i da ja izbri~amglavata i bradata. 7o{to da ne trgnam napred po patot kako bezdomnik(Po odredeno vreme toj se otkaùva od malo bogatstvo ili pak od golemo,ostava zad sebe mal ili golem krug na prijateli, ja bri~i svojata glava ibrada i trgnuva vo svetot kako bezdomnik. "oj stanuva praktikant namona{ki ìvot.Po izvesno vreme toj prestanuva da gi povreduva ìvite su{tetstva, go 4rla

stapot i oru`jeto, a vo negovoto srce se pojavuva so~uvstvo za site ìvibitija vo ovoj svet. "oj se otkaùva od posakuva!e i zema!e na raboti

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koi ne mu pripa'aat i gi posakuva samo onie koi mu gi podaruvaat, gopro~istuva svojot um i prodol`uva da `ivee bez vr{e!e kra`ba.


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umot. +adaren so blagorodna kontrola vrz mentalnite sposobnosti, toj goiskusuva nedoprenoto zadovolstvo na nivnoto koriste!e.oga odi napred ili koga se vra*a toj e buden. oga gleda napred ilikoga poglednuva na strana, toj e svesen. oga se navednuva ili se protega

toj e svesen. oga ja nosi svojata ~inija za oriz i tri mona{ki obleki toje isto taka svesen. Svesen e i koga vkusuva, koga pie, koga jade i kogauìva toj isto taka e svesen. Svesen e koga ~ekori, koga stoi, koga sedi,koga leì i koga sedi vo ti{ina toj e potpolno svesen.+adaren, so ogromni doblesti i kontrola nad mentalnite sposobnosti, sovistinska budnost koja ja imaat blagorodnite du{i, toj ìvee vo tivko iskrieno mesto, kako na primer {uma, pe{tera, pokraj koren od drvo, naplaninsko podno`je, na dno na presu{en kanal, vo 9ungla, na otvorenprostor ili pak do stog od seno. 6tkako *e zavr{i so obrokot i *e se vrati

od obikolkite niz seloto kade {to mu davaat ponudi, toj sednuva soskrsteni noze, so ispraveno telo i so silna koncentracija naso~ena konvnatre.

%A&&'(%A (*AA+A ((

((. 1. 1. *andarakasutta

-!1) #o *andaraka the Ascetic

( heard thus. At one time the lessed /ne lived in 0hampa on the bank of

the pond aggar, with a large 0ommunity of bhikkhus. essa, the

elephant rider4s son and the ascetic *andaraka approached the lessed

/ne. essa the elephant rider4s son worshipped the lessed /ne and sat

on a side, and *andaraka the ascetic e5changed friendly greetings with

the lessed /ne and stood on a side. 'e observed the large silent

0ommunity of bhikkhus and said to the lessed /ne. ood otama, it is

surprising and wonderful, this training of the 0ommunity of bhikkhus.

6id rightfully enlightened ones in the past train their 0ommunity of

bhikkus, in this same manner7 8ould perfect rightfully enlightened ones

in the future train their 0ommunity of bhikkhus, in this same manner7

+es, *andaraka, the perfect rightfully enlightened ones in the past trainedthe 0ommunity of bhikkhus, in this same manner. #he erfect rightfully

enlightened ones in the future will train the 0ommunity of bhikkhus in

this same manner. *andaraka, in this 0ommunity of bhikkhus, there are

ones who are perfect, with desires destroyed, the holy life lived and what

should be done, done. #here are trainers in this 0ommunity of bhikkhus,

become clever and appeased through virtues and the mind well

established in the fourfold ways of establishing mindfulness. 8hat four9

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

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feelings in feelings. Abiding mindful and aware, to dispel covetousness

and displeasure for the world, by reflecting the mental ;ualities in the

mind, and abiding mindful and aware, to dispel covetousness and

displeasure for the world, by reflecting thoughts in the #eaching.

8hen this was said, essa, the elephant rider4s son said. Venerable sir, it

is wonderful, how wisely the lessed /ne 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 e5tinction. Venerable

sir, as a lay disciple wearing white clothes, from time to time ( abide, in

the four ways of establishing mindfulness. ( 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 anddispleasure 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 #eaching.

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, ( know the

various ways in which the elephant is usually trained in 0hampa,

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. +es, essa, the human grip is strong, and the

animals live at ease. essa, there are four persons evident in the world.

8hat are the four7 essa, a certain person torments himself, yoked to

tormenting himself. A certain person torments others yoked to tormentingothers. 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 ot tormenting himself, or others, is here and now

e5tinguished, cooled, and abides in pleasantness, become one like

rahma. essa, of these four persons who is more pleasing to you7.

Venerable sir the person who torments his self, yoked to it, does not

please me. #he person who torments others yoked to it, does not please

me. #he person who torments his self and others yoked to tormenting hisself and others does not please me. #he person who does not torment his


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self, or others, is not yoked to tormenting either is here and now

e5tinguished, cooled, and abides in pleasantness, become one like

rahma=. #his person pleases me. essa, why do these three persons not

please you7. Venerable sir, this person who torments his self, yoked to it,

torments his self that desires pleasantness and loathes unpleasantness.#herefore this person does not please me. #his person that torments

others yoked to it, torments others desiring pleasantness and loathing

unpleasantness. #herefore this person does not please me. #his person,

that torments his self and others yoked to tormenting his self and others,

torments himself and others that desire pleasantness and loathe

unpleasantness. #herefore he does not please me. #his person who does

not torment his self or others is not yoked to tormenting his self or others

is here and now e5tinguished, cooled, and abides in pleasantness, become

one like rahma. #his is the person who pleases me. Venerable sir, wehave to go now, we have a lot of work to do. essa, do what you think is

fit. #hen the elephant rider4s son essa pleased and delighted with the

words of the lessed /ne got up from his seat, worshipped and

circumambulated the lessed /ne and went away.

>oon after the elephant rider4s son had left. #he lessed /ne addressed

the bhikkhus9 hikkhus, if the elephant rider4s son had waited some more

time until ( e5plained these four persons, he would have amassed, much

knowledge. /? lessed /ne, this is the time to e5plain these four persons.

#he bhikkhus, hearing it from the lessed /ne would bear it in mind.

hikkhus, listen carefully, ( will tell.

hikkhus, who torments his self, yoked to tormenting his self7 A certain

one goes without clothes, licks the hands without manners. 6oes not

accept or e5tend an invitation. 6oes not accept what is brought, or

specially prepared. 6oes not en@oy an invitation. 6oes not accept from

the rim of, a pot, a cooking vessel or when a goat is about the place. 6oes

not accept across a stick or a broom. 6oes not accept from two people

partaking food, a woman bearing child, a woman giving suck, a womangone with a man, a defiled woman, or from where she is supported. 6oes

not accept from a place where flies abound. 6oes not accept fish, meat,

into5icating drinks and brewed drinks. (s support in one house, on one

morsel, in two houses on two morsels, or in seven houses on seven

morsels. /r is supported on what is given by one woman, two women, or

seven women. /r is supported on what is brought by one man, two men,

or seven men. (s yoked to this method of partaking food for half a month.

ats vegetables and millets, raw rice, 6adulla rice, water plants, husked

rice powder, rice foam, flour of oil seeds, grass, cow dung, forest rootsand fruits, or is supported on what falls on the way. 8ears hemp clothes,

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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. (s yoked to pulling out hairs of head and

beard. (s yoked to standing, re@ecting seats (s yoked to sitting or lying on

a bed of thorns. (s yoked to descending into water, up to three times bynight fall. #hus he practises various kinds of torment for the body.

hikkhus, this person torments himself yoked to it. C1D

hikkhus, which person torments others yoked to it7 hikkhus, 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. #his person torments others yoked

to tormenting others.

hikkhus, who torments his self and others, yoked to it7 A certain king or

the head anointed king of warrior, or brahmin or householder clan, builds

a new assembly hall. >having head and beard, and putting on a rough

garment, he smears his body with ghee and oil. ricking the horn of a

deer on his back, enters the assembly hall, with the ;ueen consort and the

brahmin adviser. 8ithin the enclosure, on some greenery he lies down.

Erom a certain young cow, milk is drawn from one nipple to support the

king, from the second to support the ;ueen, from the third to support the

adviser with the milk from the fourth nipple the sacrificial cake is cooked.

8ith the remaining milk the calf is fed. #hen he orders, the people kill so

many bulls for the sacrifice, so many cows, so many goats, so many

sheep. 'e orders cut so many trees for the sacrificial post, and clear so

much space for the sacrifice. #he slaves, servants, and messengers are

frightened with a stick and made to do the necessary work. hikkhus, this

one torments himself, and others yoked to it.

hikkhus, who does not torment his self or torment others, unyoked7

hikkhus, the #hus one /ne is born in the world, perfect, rightfully

enlightened, endowed with knowledge and conduct, well gone, knower ofthe worlds, incomparable tamer of those to be tamed, teacher of gods and

men, enlightened and blessed. 'e proclaims to this world of gods and

men, together with its %ras, rahms, the community of recluses,

brahmins, gods and men, that #eaching, 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 #eaching and gains faith in the #hus

one, he reflects. #he household life is full of difficulties. (t is a path of

defilements. oing forth homeless, is like open space. Fiving in ahousehold it is not easy to lead a holy life complete and pure without

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being defiled. >having head and beard, putting on yellow clothes, why

shouldn4t ( go forth homeless7 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.

one forth he becomes a trainer in the life of a bhikkhu. 'e 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 se5ual intercourse leads the holy life. Abstaining from

telling lies becomes reliable and trustworthy and abides without a dispute

with the world. ives up slandering. 'earing it here does not say it

elsewhere, to split these. 'earing elsewhere does not say it here to splitthose, #hus he unites the split, promotes unity. Eond of unity talks words

to unite. ives 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 #eaching and 6iscipline,

words that could be treasured.

Abstains from destroying seed groups and vegetable groups. artaking

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.

>atisfied, covering the body with robes, and feeding the belly with morsel

food, goes with all the belongings wherever he goes. Fike the birds small

and large that go with the weight of their wings. Fikewise satisfied

covering the body with robes and feeding the belly with morsels goes

with all the belongings wherever he goes. ndowed with this mass of

virtues, he e5periences the pleasure of blamelessness internally.

>eeing a form with the eye, does not take the sign or the elements. #o oneabiding with the mental faculty of the eye uncontrolled, demerit of

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covetousness and displeasure may trickle. 'e abides protecting the

mental faculty of the eye. 'earing a sound with the ear, 0ogniHing a

smell with the nose, tasting, cogniHing touches with the body, 0ogniHing

an idea with the mind, does not take the sign or the elements. #o him

abiding with the mental faculty of the mind not controlled, demerit ofcovetousness and displeasure may trickle. 'e abides protecting the

mental faculty of the mind. ndowed with the noble ones4 control of the

mental faculties, he e5periences the untouched pleasure of the mental

faculties. oing forward or returning he is aware. Fooking on, or looking

aside is aware. ending or stretching is aware. earing the bowl and three

robes is aware. #asting, drinking, eating and en@oying is aware. oing,

standing, sitting, lying, if awake, and keeping silence he is aware.

ndowed, 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 @ungle 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.

+eprevedeno#6ispelling covetousness for the world he abides freeing the mind.

6ispelling anger he abides with a mind free of anger, compassionate toall born. 6ispelling sloth and torpor he abides, aware of a perception of

light, mindful of cleaning sloth and torpor. 6ispelling 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.

#he bhikkhu dispelling the five hindrances of the mind, and wisely

making the minor defilements weak, secludes the mind from sensual

thoughts and demerit. 8ith thoughts and thought processes and with @oy

and pleasantness, born of seclusion he abides in the first @hna.

Again the bhikkhu overcomimng thoughts and thought processes, the

mind internally appeased, in a single point, with @oy and pleasantness

born of concentration abides in the second @hna.

Again, the bhikkhu with e;uanimity to @oy and detachment and aware of

e5periencing pleasantness, with the body too, C2D abides in the third

@hna. #he noble ones say this is abiding in pleasanatness, mindful of

e;uanimity.

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Again, the bhikkhu dispelling pleasantness and unpleasantness and earlier

having dispelled pleasure and displeasure, mindfulness purified with

e;uanimity abides in the fourth @hna.

8hen the mind is concentrated, pure, free from minor defilements,malleable workable not disturbed, he directs the mind for the knowledge

of previous births. Iecollects 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. #here ( was born of such name, clan,

disposition, supports, e5periencing such pleasant and unpleasant feelings,

with such a life span. 6isappearing from there was born there with such

name, clan, disposition, supports, e5periencing such pleasant andunpleasant feelings, with such a life span. 6isappearing from there, is

born here. #hus with all modes and all details manifold previous births

are recollected.

8hen 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. 8ith the heavenly eye purified

beyond human, sees beings disappearing and appearing une5alted and

e5alted, beautiful and ugly, arising in good and bad states according to

the results of actions. #hese 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. #hus, with the heavenly

eye purified beyond human sees beings disappearing and appearing.

8hen the mind is concentrated, pure, free from minor defilements,

malleable workable not disturbed, he directs the mind for the destruction

of desires. 'e knows this is unpleasant, this its arising, this its cessation,and this, the path to the cessation of unpleasantness as it really is. *nows

these are desires, this, their rising, this, their cessation and this, the path

to their cessation as it really is. 'is mind that knows and sees thus, is

released from sensual desires, from desires 4to be4 and from ignorant

desires. 8hen released, he knows, (4m released, birth is destroyed, the

holy life is lived, what should be done is done. #here4s nothing more to

wish.

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hikkhus, this person, not tormenting his self or others is unyoked, is

here and now appeased, e5tinguished, cooled, and abides pleasantly like

rahma. C3D

#he lessed /ne said thus and those bhikkhus re@oiced in the words ofthe lessed /ne.

C1D #his person torments his self yoked to tormenting. 'e thinks by

tormenting himself he fulfils a vow, and thinks it is merit. 8here as he is

born in loss on account of his wrong view

C2D Aware of e5periencing pleasantness with the body too. 4kyenacasukha phassati4 #his is the pleasure en@oyed by one not touched by the

si5 doors of mental contact.

C3D 'e abides like rahma Jbrahma bhKto4. #he one who has attained

e5tinction has a mind which is much better than the mind of rahm. #o

be like rahm, we have to develop the four divine abidings. #hey are

loving kindness, compassion, intrinsic @oy, and e;uanimity.

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kandarakasutta (ane)

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