sutta » mn » Majjhima Nikāya 65

Bhaddālisutta

With Bhaddāli

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi;
“Mendicants, I eat my food in one sitting per day.

ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.

Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha;
You too should eat your food in one sitting per day.

ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca:
When he said this, Venerable Bhaddāli said to the Buddha,

“ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ;
“Sir, I’m not going to try to eat my food in one sitting per day.

ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.
For when eating once a day I might feel remorse and regret.”

“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi.
“Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat.

Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.
Eating this way, too, you will sustain yourself.”

“Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ;
“Sir, I’m not going to try to eat that way, either.

evampi hi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.
For when eating that way I might also feel remorse and regret.”

Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.
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 sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī.
Then for the whole of that three months Bhaddāli would not see the Buddha face to face, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti—
At that time several mendicants were making a robe for the Buddha, thinking that

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

Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi.
Then Bhaddāli went up to those mendicants, and exchanged greetings with them.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ:
When the greetings and polite conversation were over, he sat down to one side. The mendicants said to Bhaddāli,

“idaṁ kho, āvuso bhaddāli, bhagavato cīvarakammaṁ karīyati.
“Reverend Bhaddāli, this robe is being made for the Buddha.

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

Iṅghāvuso bhaddāli, etaṁ dosakaṁ sādhukaṁ manasi karohi, mā te pacchā dukkarataraṁ ahosī”ti.
Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.”

“Evamāvuso”ti kho āyasmā bhaddāli tesaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddāli bhagavantaṁ etadavoca:
“Yes, reverends,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him,

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

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

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

Samayopi kho te, bhaddāli, appaṭividdho ahosi:
And you didn’t realize this situation:

‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati—
‘The Buddha is staying in Sāvatthī, and he’ll know me

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:
And you didn’t realize this situation:

‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—
‘Several monks have commenced the rains retreat in Sāvatthī …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho bhikkhuniyo sāvatthiyaṁ vassaṁ upagatā, tāpi maṁ jānissanti—
several nuns have commenced the rains retreat in Sāvatthī …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho upāsakā sāvatthiyaṁ paṭivasanti, tepi maṁ jānissanti—
several laymen reside in Sāvatthī …

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho upāsikā sāvatthiyaṁ paṭivasanti, tāpi maṁ jānissanti—
several laywomen reside in Sāvatthī, and they’ll know me

bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
as the mendicant named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. …

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

Samayopi kho te, bhaddāli, appaṭividdho ahosi:

‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti—
Several ascetics and brahmins who follow various other religions have commenced the rains retreat in Sāvatthī, and they’ll know me

bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti.
as the mendicant named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’

Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.
You also didn’t realize this situation.”

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

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

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

Taṁ kiṁ maññasi, bhaddāli,
What do you think, Bhaddāli?

idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ:
Suppose I was to say this to a mendicant who is freed both ways:

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

“No hetaṁ, bhante”.
“No, sir.”

“Taṁ kiṁ maññasi, bhaddāli,
“What do you think, Bhaddāli?

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

kāyasakkhi …
or a direct witness,

diṭṭhippatto …
or attained to view,

saddhāvimutto …
or freed by faith,

dhammānusārī …
or a follower of teachings,

saddhānusārī, tamahaṁ evaṁ vadeyyaṁ:
or a follower by faith:

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

“No hetaṁ, bhante”.
“No, sir.”

“Taṁ kiṁ maññasi, bhaddāli,
“What do you think, Bhaddāli?

api nu tvaṁ, bhaddāli, tasmiṁ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?
At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?”

“No hetaṁ, bhante”.
“No, sir.”

“Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti?
“Weren’t you vacuous, hollow, and mistaken?”

“Evaṁ, bhante.
“Yes, sir.

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ.
I made a mistake …

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.
“Indeed, Bhaddāli, you made a mistake. …

Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

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

Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti.
Bhaddāli, take a mendicant who doesn’t fulfill the training according to the Teacher’s instructions.

Tassa evaṁ hoti:
They think,

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

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
So they frequent a secluded lodging.

Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṁ upavadati.
While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves.

So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.
Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa.
Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions.

Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti.
But take a mendicant who does fulfill the training according to the Teacher’s instructions.

Tassa evaṁ hoti:
They think,

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

Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’

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

Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati.
While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves.

So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.
Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.

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

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains 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.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

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.
Furthermore, with the fading away of rapture, a mendicant 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.’

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
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 anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
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.

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

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

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

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

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

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

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Taṁ kissa hetu?
Why is that?

Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti.
Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca:
When he said this, Venerable Bhaddāli said to the Buddha,

“ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti?
“What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him?

Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti?
And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”

“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.
“Take a monk who is a frequent offender with many offenses.

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.
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.’

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.
‘Reverends, this monk is a frequent offender, with many offenses.

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.
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.”

Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.
And that’s what they do.

Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.
Take some other monk who is a frequent offender with many offenses.

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.
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.’

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.
‘Reverends, this monk is a frequent offender, with many offenses.

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.
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.”

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.
And that’s what they do.

Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.
Take some other monk who is an occasional offender without many offenses.

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.
When admonished by the monks, he dodges the issue …

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.
‘Reverends, this monk is an occasional offender without many offenses.

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.
When admonished by the monks, he dodges the issue …

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.
And that’s what they do.

Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.
Take some other monk who is an occasional offender without many offenses.

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

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.
‘Reverends, this monk is an occasional offender without many offenses.

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

Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti.
It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’

Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.
And that’s what they do.

Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena.
Take some other monk who gets by with mere faith and love.

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.
‘Reverends, this monk gets by with mere faith and love.

Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—
Suppose we punish him, repeatedly pressuring him—

mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.
no, let him not lose what little faith and love he has!’

Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ:
Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:

‘mā yampissa taṁ ekaṁ cakkhuṁ tamhāpi parihāyī’ti;
‘Let them not lose the one eye that they have!’

evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena.
In the same way, some monk gets by with mere faith and love.

Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti:
In such a case, the monks say:

‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.
‘Reverends, this monk gets by with mere faith and love.

Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma—
Suppose we punish him, repeatedly pressuring him—

mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.
no, let him not lose what little faith and love he has!’

Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti.
This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.

Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti.
And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu?
“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants?

Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?
And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

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

Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.
The Teacher does not lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.

Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.
But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.

Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṁ patto hoti.
And they don’t appear until the Saṅgha has attained a great size,

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

Atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṁ patto hoti, yasaggaṁ patto hoti, bāhusaccaṁ patto hoti, rattaññutaṁ patto hoti.
an abundance of material support and fame, learning, and seniority.

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

Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ.
There were only a few of you there at the time when I taught the exposition on the simile of the thoroughbred colt.

Taṁ sarasi bhaddālī”ti?
Do you remember that, Bhaddāli?”

“No hetaṁ, bhante”.
“No, sir.”

“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti?
“What do you believe the reason for that is?”

“So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti.
“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”

“Na kho, bhaddāli, eseva hetu, esa paccayo.
“That’s not the only reason, Bhaddāli.

Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito:
Rather, for a long time I have comprehended your mind and known:

‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti.
‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen.’

Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi.
Still, Bhaddāli, I shall teach the exposition on the simile of the thoroughbred colt.

Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi.
“Yes, sir,” Bhaddāli replied.

Bhagavā etadavoca:
The Buddha said this:

“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti.
“Suppose a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.

Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.
Because it has not done this before, it still resorts to some twists, ducks, and dodges.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But with regular and gradual practice its bad behavior is extinguished.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne.
When it has done this, the horse trainer next makes it get used to wearing the harness.

Tassa yugādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.
Because it has not done this before, it still resorts to some twists, ducks, and dodges.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But with regular and gradual practice its bad behavior is extinguished.

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.
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.

Tassa uttame jave uttame haye uttame sākhalye kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa.
Because it has not done this before, it still resorts to some twists, ducks, and dodges.

So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.
But with regular and gradual practice its bad behavior is extinguished.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati.
When it has done this, the horse trainer next rewards it with a grooming and a rub down.

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

Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.
In the same way, a mendicant 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.

Katamehi dasahi?
What ten?

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

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

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Bhaddāli approved what the Buddha said.

Bhaddālisuttaṁ niṭṭhitaṁ pañcamaṁ.