MN 65 With Bhaddāli – Bhaddālisutta

Medium Discourses Collection 65 – Majjhima Nikāya 65

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I eat my food in one sitting per day.

“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi;

2.2

Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.

ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

2.3

You too should eat your food in one sitting per day.

Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha;

2.4

Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

3.1

When he said this, Venerable Bhaddāli said to the Buddha,

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca:

3.2

“Sir, I’m not going to try to eat my food in one sitting per day.

“ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ;

3.3

For when eating once a day I might feel remorse and regret.”

ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.

4.1

“Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat.

“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi.

4.2

Eating this way, too, you will sustain yourself.”

Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.

4.3

“Sir, I’m not going to try to eat that way, either.

“Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ;

4.4

For when eating that way I might also feel remorse and regret.”

evampi hi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.

4.5

Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not try to keep it.

Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.

4.6

Then for the whole of that three months Bhaddāli did not present himself in the presence of the Buddha, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.

Atha kho āyasmā bhaddāli sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī.

5.1

At that time several bhikkhū were making a robe for the Buddha, thinking that

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti—

5.2

when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.

niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatīti.

6.1

Then Bhaddāli went up to those bhikkhū, and exchanged greetings with them.

Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi.

6.2

When the greetings and polite conversation were over, he sat down to one side. The bhikkhū said to Bhaddāli,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ:

6.3

“Reverend Bhaddāli, this robe is being made for the Buddha.

“idaṁ kho, āvuso bhaddāli, bhagavato cīvarakammaṁ karīyati.

6.4

When it’s finished and the three months of the rains residence have passed the Buddha will set out wandering.

Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissati.

6.5

Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.”

Iṅghāvuso bhaddāli, etaṁ dosakaṁ sādhukaṁ manasi karohi, mā te pacchā dukkarataraṁ ahosī”ti.

7.1

“Yes, reverends,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him,

“Evamāvuso”ti kho āyasmā bhaddāli tesaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddāli bhagavantaṁ etadavoca:

7.2

“I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.

7.3

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

8.1

“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.

“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.

9.1

And you didn’t realize this situation:

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

9.2

‘The Buddha is staying in Sāvatthī, and he’ll know me

‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati—

9.3

as the bhikkhu named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

9.4

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

9.5

And you didn’t realize this situation:

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

9.6

‘Several monks have commenced the rains retreat in Sāvatthī …

‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—

9.7

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

9.8

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

9.9

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

9.10

several nuns have commenced the rains retreat in Sāvatthī …

‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti—

9.11

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

9.12

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

9.13

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

9.14

several laymen reside in Sāvatthī …

‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti—

9.15

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

9.16

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

9.17

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

9.18

several laywomen reside in Sāvatthī, and they’ll know me

‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jānissanti—

9.19

as the bhikkhu named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

9.20

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

9.21

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

9.22

Several ascetics and brahmins who follow various other paths have commenced the rains retreat in Sāvatthī, and they’ll know me

‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—

9.23

as the bhikkhu named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’

bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti.

9.24

You also didn’t realize this situation.”

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.

10.1

“I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.

“Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.

10.2

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

10.3

11.1

What do you think, Bhaddāli?

Taṁ kiṁ maññasi, bhaddāli,

11.2

Suppose I was to say this to a bhikkhu who is freed both ways:

idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ:

11.3

‘Please, bhikkhu, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”

‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti?

11.4

“No, sir.”

“No hetaṁ, bhante”.

11.5

“What do you think, Bhaddāli?

“Taṁ kiṁ maññasi, bhaddāli,

11.6

Suppose I was to say the same thing to a bhikkhu who is freed by wisdom,

idhassa bhikkhu paññāvimutto …

11.7

or a personal witness,

kāyasakkhi …

11.8

or attained to view,

diṭṭhippatto …

11.9

or freed by faith,

saddhāvimutto …

11.10

or a follower of the teachings,

dhammānusārī …

11.11

or a follower by faith:

saddhānusārī, tamahaṁ evaṁ vadeyyaṁ:

11.12

‘Please, bhikkhu, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”

‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti?

11.13

“No, sir.”

“No hetaṁ, bhante”.

12.1

“What do you think, Bhaddāli?

“Taṁ kiṁ maññasi, bhaddāli,

12.2

At that time were you freed both ways, freed by wisdom, a personal witness, attained to view, freed by faith, a follower of the teachings, or a follower by faith?”

api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?

12.3

“No, sir.”

“No hetaṁ, bhante”.

12.4

“Weren’t you void, hollow, and mistaken?”

“Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti?

13.1

“Yes, sir.”

“Evaṁ, bhante.

13.2

“I made a mistake, sir. …

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.

13.3

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

13.4

“Indeed, Bhaddāli, you made a mistake. …

13.5

But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.

13.6

For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.

14.1

Bhaddāli, take a bhikkhu who doesn’t fulfill the training according to the Teacher’s instructions.

Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti.

14.2

They think,

Tassa evaṁ hoti:

14.3

‘Why don’t I 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.

‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

14.4

Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.

14.5

So they frequent a secluded lodging.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

14.6

While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves.

Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṁ upavadati.

14.7

Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.

So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.

14.8

Why is that?

Taṁ kissa hetu?

14.9

Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa.

15.1

But take a bhikkhu who does fulfill the training according to the Teacher’s instructions.

Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti.

15.2

They think,

Tassa evaṁ hoti:

15.3

‘Why don’t I 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.

‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

15.4

Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.

15.5

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.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

15.6

While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves.

Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati.

15.7

Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.

So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.

16.1

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.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

16.2

Why is that?

Taṁ kissa hetu?

16.3

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

17.1

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

17.2

Why is that?

Taṁ kissa hetu?

17.3

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

17.4

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Puna caparaṁ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

17.5

Why is that?

Taṁ kissa hetu?

17.6

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

17.7

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

17.8

Why is that?

Taṁ kissa hetu?

17.9

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

18.1

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.

18.2

They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

18.3

Why is that?

Taṁ kissa hetu?

18.4

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

19.1

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.

19.2

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… sugatiṁ saggaṁ lokaṁ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.

19.3

Why is that?

Taṁ kissa hetu?

19.4

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

20.1

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.

20.2

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;

20.3

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

21.1

Knowing and seeing like this, their mind is freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

21.2

When they’re freed, they know they’re freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

21.3

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

21.4

Why is that?

Taṁ kissa hetu?

21.5

Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti.

22.1

When he said this, Venerable Bhaddāli said to the Buddha,

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca:

22.2

“What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him?

“ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti?

22.3

And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”

Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti?

23.1

“Take a monk who is a frequent offender with many offenses.

“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.

23.2

When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’

So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti nāha.

23.3

In such a case, the monks say:

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:

23.4

‘Reverends, this monk is a frequent offender, with many offenses.

‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.

23.5

So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.

23.6

It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti.

23.7

And that’s what they do.

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.

24.1

Take some other monk who is a frequent offender with many offenses.

Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.

24.2

When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.

24.3

In such a case, the monks say:

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:

24.4

‘Reverends, this monk is a frequent offender, with many offenses.

‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.

24.5

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, bahiddhā kathaṁ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.

24.6

It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti.

24.7

And that’s what they do.

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.

25.1

Take some other monk who is an occasional offender without many offenses.

Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.

25.2

When admonished by the monks, he dodges the issue …

25.3

In such a case, the monks say:

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:

25.4

‘Reverends, this monk is an occasional offender without many offenses.

‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.

25.5

When admonished by the monks, he dodges the issue …

So bhikkhūhi vuccamāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṁ pāteti, na netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti nāha.

25.6

It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti.

25.7

And that’s what they do.

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.

26.1

Take some other monk who is an occasional offender without many offenses.

Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.

26.2

When admonished by the monks, he doesn’t dodge the issue …

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, ‘yena saṅgho attamano hoti taṁ karomī’ti āha.

26.3

In such a case, the monks say:

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:

26.4

‘Reverends, this monk is an occasional offender without many offenses.

‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.

26.5

When admonished by the monks, he doesn’t dodge the issue …

So bhikkhūhi vuccamāno nāññenaññaṁ paṭicarati, na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṁ pāteti, netthāraṁ vattati, “yena saṅgho attamano hoti taṁ karomī”ti āha.

26.6

It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti.

26.7

And that’s what they do.

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.

27.1

Take some other monk who gets by with mere faith and love.

Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena.

27.2

In such a case, the monks say:

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:

27.3

‘Reverends, this monk gets by with mere faith and love.

‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.

27.4

If we punish him, repeatedly pressuring him—

Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—

27.5

no, let him not lose what little faith and love he has!’

mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.

28.1

Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:

Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ:

28.2

‘Let them not lose the one eye that they have!’

‘mā yampissa taṁ ekaṁ cakkhuṁ tamhāpi parihāyī’ti;

28.3

In the same way, some monk gets by with mere faith and love.

evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena.

28.4

In such a case, the monks say:

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:

28.5

‘Reverends, this monk gets by with mere faith and love.

‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.

28.6

If we punish him, repeatedly pressuring him—

Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—

28.7

no, let him not lose what little faith and love he has!’

mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.

28.8

This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.

Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti.

28.9

And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti.

29.1

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened bhikkhū?

“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu?

29.2

And what is the cause, what is the reason why these days there are more training rules and fewer enlightened bhikkhū?”

Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?

30.1

“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened bhikkhū.

“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.

30.2

The Teacher doesnʼt lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.

Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.

30.3

But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.

Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

31.1

And they donʼt appear until the Saṅgha has attained a great size,

Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṁ patto hoti.

31.2

Yato ca kho, bhaddāli, saṅgho mahattaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.

31.3

Atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

31.4

an abundance of material support and fame, learning, and seniority.

Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṁ patto hoti, yasaggaṁ patto hoti, bāhusaccaṁ patto hoti, rattaññutaṁ patto hoti.

31.5

But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.

Yato ca kho, bhaddāli, saṅgho rattaññutaṁ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

32.1

There were only a few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt.

Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ.

32.2

Do you remember that, Bhaddāli?”

Taṁ sarasi bhaddālī”ti?

32.3

“No, sir.”

“No hetaṁ, bhante”.

32.4

“What do you believe the reason for that is?”

“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti?

32.5

“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”

“So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti.

32.6

“That’s not the only reason, Bhaddāli.

“Na kho, bhaddāli, eseva hetu, esa paccayo.

32.7

Rather, for a long time I have comprehended your mind and known:

Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito:

32.8

‘While I’m teaching, this silly man doesn’t pay heed, pay attention, engage wholeheartedly, or lend an ear.’

‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti.

32.9

Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt.

Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi.

32.10

Listen and pay close attention, I will speak.”

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

32.11

“Yes, sir,” Bhaddāli replied.

“Evaṁ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi.

32.12

The Buddha said this:

Bhagavā etadavoca:

33.1

“Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.

“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti.

33.2

Because it has not done this before, it still resorts to some tricks, dodges, and evasions.

Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.

33.3

But with regular and gradual practice it quells that bad habit.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.

33.4

When it has done this, the horse trainer next makes it get used to wearing the harness.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne.

33.5

Because it has not done this before, it still resorts to some tricks, dodges, and evasions.

Tassa yugādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.

33.6

But with regular and gradual practice it quells that bad habit.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.

33.7

When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṁse uttame jave uttame haye uttame sākhalye.

33.8

Because it has not done this before, it still resorts to some tricks, dodges, and evasions.

Tassa uttame jave uttame haye uttame sākhalye kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.

33.9

But with regular and gradual practice it quells that bad habit.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.

33.10

When it has done this, the horse trainer next rewards it with a grooming and a rub down.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati.

33.11

A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.

Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati.

34.1

In the same way, a bhikkhu with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.

Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.

34.2

What ten?

Katamehi dasahi?

34.3

It’s when a bhikkhu has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi, right knowledge, and right freedom.

Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—

34.4

A bhikkhu with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

34.5

That is what the Buddha said.

Idamavoca bhagavā.

34.6

Satisfied, Venerable Bhaddāli was happy with what the Buddha said.

Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti.

34.7

Bhaddālisuttaṁ niṭṭhitaṁ pañcamaṁ.