MN 65 Bhaddāli sutta - To Bhaddāli

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

Eating in One Sitting

“Ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi; ekāsanabhojanaṁ kho, ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha; ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

“|Bhikkhus,::::| I eat my meal in |one sitting::(comm) eating in the period between dawn and noon [ekāsanabhojana]|. When I eat in this way, I experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Come, |bhikkhus,::::| you too should eat your meal in one sitting. When you do so, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding.”

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: “ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.

When this was said, the venerable Bhaddāli said to the Blessed One: “Venerable sir, I am not able to eat my meal in one sitting. If I were to eat my meal in one sitting, venerable sir, I might have |anxiety::remorse, restlessness, uneasiness, worry; lit. badly done [kukkucca]| and |remorse::regret; lit. remembering back negatively [vippaṭisāra]|.”

“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.

“Then, Bhaddāli, wherever you are invited, having eaten a portion, you may take a portion away and eat it. Eating in this way, Bhaddāli, you will sustain yourself in one sitting.”

“Evampi kho ahaṁ, bhante, na ussahāmi bhuñjituṁ; evampi hi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. Atha kho āyasmā bhaddāli sabbaṁ taṁ temāsaṁ na bhagavato sammukhībhāvaṁ adāsi, yathā taṁ satthusāsane sikkhāya aparipūrakārī.

“Even so, venerable sir, I am not able to eat it. Even if I were to eat in that way, venerable sir, I might have anxiety and remorse.” Then, while the Blessed One was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training, the venerable Bhaddāli declared his inability. And for the entirety of those three months, the venerable Bhaddāli did not present himself before the Blessed One, as is the case for one who has failed to fulfill the training in the |Teacher’s instruction::lit. message of the teacher [satthusāsana]|.

Bhaddāli’s Confession

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti— niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatīti.

At that time, several bhikkhus were making a robe for the Blessed One, thinking: “When the robe is finished, at the end of the three months, the Blessed One will set out wandering.”

Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ bhaddāliṁ te bhikkhū etadavocuṁ: “idaṁ kho, āvuso bhaddāli, bhagavato cīvarakammaṁ karīyati. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissati. Iṅghāvuso bhaddāli, etaṁ dosakaṁ sādhukaṁ manasi karohi, mā te pacchā dukkarataraṁ ahosī”ti.

Then the venerable Bhaddāli approached those bhikkhus; having approached, he exchanged greetings with the venerable Ānanda and, after engaging in a pleasant and friendly conversation, sat down to one side. As the venerable Bhaddāli was sitting to one side, those bhikkhus said to him: “Friend Bhaddāli, a robe is being made here for the Blessed One. When the robe is finished, at the end of the three months, the Blessed One will set out wandering. Come now, friend Bhaddāli, carefully make amends for this fault, so that it will not be more difficult for you afterwards.”

“Evamāvuso”ti kho āyasmā bhaddāli tesaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhaddāli bhagavantaṁ etadavoca: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“Yes, friends,” the venerable Bhaddāli replied to those bhikkhus. He then approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the venerable Bhaddāli said to the Blessed One: “A transgression overcame me, venerable sir, |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, |deluded::confused, disoriented [mūḷha]|, and unskillful as I was, in that I declared my inability while the Blessed One was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training. Venerable sir, may the Blessed One accept my transgression as a transgression, for the sake of restraint in the future.”

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

“Indeed, Bhaddāli, a transgression overcame you, immature, deluded, and unskillful as you were, in that you declared your inability while I was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training.

Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘bhagavā kho sāvatthiyaṁ viharati, bhagavāpi maṁ jānissati— bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

You failed to comprehend this situation, Bhaddāli: ‘The Blessed One is dwelling in Sāvatthi, and the Blessed One will know this about me: “The bhikkhu named Bhaddāli has failed to fulfill the training in the Teacher’s instruction.”’ This situation too, Bhaddāli, you failed to comprehend.

Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho bhikkhū sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti— 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— 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— 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— bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.

You failed to comprehend this situation, Bhaddāli: ‘Many bhikkhus have entered the rains retreat in Sāvatthi, and they will know this about me: “The bhikkhu named Bhaddāli has failed to fulfill the training in the Teacher’s instruction.”’ This situation too, Bhaddāli, you failed to comprehend. You failed to comprehend this situation, Bhaddāli: ‘Many bhikkhunīs have entered the rains retreat in Sāvatthi, and they will know this about me: “The bhikkhu named Bhaddāli has failed to fulfill the training in the Teacher’s instruction.”’ This situation too, Bhaddāli, you failed to comprehend. You failed to comprehend this situation, Bhaddāli: ‘Many laymen reside in Sāvatthi, and they will know this about me: “The bhikkhu named Bhaddāli has failed to fulfill the training in the Teacher’s instruction.”’ This situation too, Bhaddāli, you failed to comprehend. You failed to comprehend this situation, Bhaddāli: ‘Many laywomen reside in Sāvatthi, and they will know this about me: “The bhikkhu named Bhaddāli has failed to fulfill the training in the Teacher’s instruction.”’ This situation too, Bhaddāli, you failed to comprehend.

Samayopi kho te, bhaddāli, appaṭividdho ahosi: ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṁ vassaṁ upagatā, tepi maṁ jānissanti— bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.

You failed to comprehend this situation, Bhaddāli: ‘Many ascetics and brahmins of various sects have entered the rains retreat in Sāvatthi, and they will know this about me: “The bhikkhu named Bhaddāli, a disciple of the ascetic Gotama and an elder bhikkhu, has failed to fulfill the training in the dispensation.”’ This situation too, Bhaddāli, you failed to comprehend.”

“Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“A transgression overcame me, venerable sir, immature, deluded, and unskillful as I was, in that I declared my inability while the Blessed One was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training. Venerable sir, may the Blessed One accept my transgression as a transgression, for the sake of restraint in the future.”

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

“Indeed, Bhaddāli, a transgression overcame you, immature, deluded, and unskillful as you were, in that you declared your inability while I was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training.

Taṁ kiṁ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṁ evaṁ vadeyyaṁ: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti?

What do you think, Bhaddāli? Suppose there is a bhikkhu here |liberated in both ways::emancipated in two regards [ubhatobhāgavimutta]|, and I were to say to him: ‘Come, bhikkhu, be a bridge across the mud for me.’ Would he walk across, or bend his body away, or say, ‘No’?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Taṁ kiṁ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto … kāyasakkhi … diṭṭhippatto … saddhāvimutto … dhammānusārī … saddhānusārī, tamahaṁ evaṁ vadeyyaṁ: ‘ehi me tvaṁ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṁ sannāmeyya, ‘no’ti vā vadeyyā”ti?

“What do you think, Bhaddāli? Suppose there is a bhikkhu here |liberated by wisdom::emancipated by insight [paññāvimutta]| ... a |body-witness::liberated through the experience of jhāna and formless attainments [kāyasakkhī]| ... |attained through view::epithet of a steam-enterer or higher [diṭṭhippatta]| ... |liberated through faith::attained through confidence; epithet of a stream enterer or higher [saddhāvimutta]| ... a |Dhamma-follower::who has attained the path of stream entry through understanding the teaching; lit. following the Dhamma [dhammānusārī]| ... a |faith-follower::who has attained the path of stream entry through faith; lit. faith follower [saddhānusārī]|, and I were to say to him: ‘Come, bhikkhu, be a bridge across the mud for me.’ Would he walk across, or bend his body away, or say, ‘No’?”

“No hetaṁ, bhante”.

“No, venerable sir.”

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

“What do you think, Bhaddāli? At that time, were you liberated in both ways, or liberated by wisdom, or a body-witness, or attained through view, or liberated through faith, or a Dhamma-follower, or a faith-follower?”

“No hetaṁ, bhante”.

“No, venerable sir.”

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

“Were you not, at that time, empty, hollow, and at fault?”

“Evaṁ, bhante.

“Yes, venerable sir.

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesiṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

A transgression overcame me, venerable sir, immature, deluded, and unskillful as I was, in that I declared my inability while the Blessed One was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training. Venerable sir, may the Blessed One accept my transgression as a transgression, for the sake of restraint in the future.”

“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi. Yato ca kho tvaṁ, bhaddāli, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.

“Indeed, Bhaddāli, a transgression overcame you, immature, deluded, and unskillful as you were, in that you declared your inability while I was laying down the training rule and the Saṅgha of bhikkhus was undertaking the training. But since you see your transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. For it is growth in the discipline of the Noble One when one sees their transgression as a transgression, makes amends in accordance with the Dhamma, and achieves restraint in the future.

Fulfilling the Training

Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṁ hoti: ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṁ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṁ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya aparipūrakārissa.

Here, Bhaddāli, a certain bhikkhu fails to fulfill the training in the Teacher’s instruction. He thinks: ‘What if I were to resort to a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw? Perhaps I might realize a superhuman state, a distinction in knowledge and vision worthy of the Noble Ones.’ He resorts to a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw. While he dwells thus withdrawn, the Teacher |criticizes::blames, censures; lit. speaks near [upavadati]| him, wise companions in the spiritual life, upon investigating, criticize him, deities criticize him, and he criticizes himself. Being criticized by the Teacher, by wise companions in the spiritual life upon investigating, by deities, and by himself, he does not realize a superhuman state, a distinction in knowledge and vision worthy of the Noble Ones. For what reason? That is how it is, Bhaddāli, for one who fails to fulfill the training in the Teacher’s instruction.

Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṁ hoti: ‘yannūnāhaṁ vivittaṁ senāsanaṁ bhajeyyaṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Appeva nāmāhaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṁ na upavadati. So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṁ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.

But here, Bhaddāli, a certain bhikkhu fulfills the training in the Teacher’s instruction. He thinks: ‘What if I were to resort to a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw? Perhaps I might realize a superhuman state, a distinction in knowledge and vision worthy of the Noble Ones.’ He resorts to a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw. While he dwells thus withdrawn, the Teacher does |not criticize::lit. not spoken near [anupavadita]| him, wise companions in the spiritual life, upon investigating, do not criticize him, deities do not criticize him, and he does not criticize himself. Being uncriticized by the Teacher, by wise companions in the spiritual life upon investigating, by deities, and by himself, he realizes a superhuman state, a distinction in knowledge and vision worthy of the Noble Ones.

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

Quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

Puna caparaṁ, bhaddāli, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

Furthermore, Bhaddāli, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

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. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

Furthermore, Bhaddāli, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, he dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

Puna caparaṁ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

Furthermore, with the abandoning of [bodily] pleasure and pain, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus with their aspects and particulars, he recollects his manifold past lives. For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 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. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissa.

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of wrong view—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of right view—upon the breaking up of the body, after death, have arisen in a good destination, a heavenly world.’ Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and he understands how beings fare according to their kamma. For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the ending of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|. He understands as it actually is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ he understands as it actually is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ he understands as it actually is, ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ he understands as it actually is, ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ He understands as it actually is, ‘These are the taints,’ he understands as it actually is, ‘This is the arising of taints,’ he understands as it actually is, ‘This is the end of taints,’ he understands as it actually is, ‘This is the way of practice leading to the end of taints.’ For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When he knows and sees thus, his mind is liberated from the |taint of sensual desire::oozing sensual desire [kāmāsava]|, from the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and from the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|; in liberation, there arises the knowledge: ‘Liberated.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti.

He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ For what reason? That is how it is, Bhaddāli, for one who fulfills the training in the Teacher’s instruction.

Admonition and Gradual Training

Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti?

When this was said, the venerable Bhaddāli asked the Blessed One: “What is the cause, venerable sir, what is the reason why they admonish a certain bhikkhu here, pressing him again and again? And what is the cause, what is the reason why they do not admonish a certain bhikkhu here, pressing him again and again in the same way?”

“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. 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. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. 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. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.

“Here, Bhaddāli, a certain bhikkhu is one who frequently commits offenses, who has many offenses. When spoken to by the bhikkhus, he |evades::avoids, dodges [paṭicarati]| the issue with another issue, |diverts::sidetracks [apanāmeti]| the conversation outwards, and displays |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |indignation::bitterness [appaccaya]|, does not behave properly, does not comply, does not clear himself, and does not say, ‘Let me so act that the Saṅgha will be satisfied.’ There, Bhaddāli, the bhikkhus think: ‘Friends, this bhikkhu is one who frequently commits offenses, who has many offenses. When spoken to by the bhikkhus, he evades the issue... and does not say, “Let me so act that the Saṅgha will be satisfied.” Let the venerable ones examine this bhikkhu in such a way that this disciplinary issue is not settled too quickly.’ Thus, Bhaddāli, the bhikkhus |examine::investigate, inquire into [upaparikkhati]| that bhikkhu in such a way that the disciplinary issue is not settled too quickly.

Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. 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. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. 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. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti. Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.

But here, Bhaddāli, a certain bhikkhu is one who frequently commits offenses, who has many offenses. When spoken to by the bhikkhus, he does not evade the issue with another issue, does not divert the conversation outwards, and does not display anger, aversion, and indignation, behaves properly, complies, clears himself, and says, ‘Let me so act that the Saṅgha will be satisfied.’ There, Bhaddāli, the bhikkhus think: ‘Friends, this bhikkhu is one who frequently commits offenses, who has many offenses. When spoken to by the bhikkhus, he does not evade the issue... and says, “Let me so act that the Saṅgha will be satisfied.” Let the venerable ones examine this bhikkhu in such a way that this disciplinary issue is settled quickly.’ Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that the disciplinary issue is settled quickly.

Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. 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. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. 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. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ na khippameva vūpasameyyā’ti. Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.

Here, Bhaddāli, a certain bhikkhu is one who occasionally commits offenses, who has few offenses. When spoken to by the bhikkhus, he evades the issue with another issue, diverts the conversation outwards, and displays anger, aversion, and indignation, does not behave properly, does not comply, does not clear himself, and does not say, ‘Let me so act that the Saṅgha will be satisfied.’ There, Bhaddāli, the bhikkhus think: ‘Friends, this bhikkhu is one who occasionally commits offenses, who has few offenses. When spoken to by the bhikkhus, he evades the issue... and does not say, “Let me so act that the Saṅgha will be satisfied.” Let the venerable ones examine this bhikkhu in such a way that this disciplinary issue is not settled too quickly.’ Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that the disciplinary issue is not settled too quickly.

Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. 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. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. 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. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṁ adhikaraṇaṁ khippameva vūpasameyyā’ti. Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ khippameva vūpasammati.

But here, Bhaddāli, a certain bhikkhu is one who occasionally commits offenses, who has few offenses. When spoken to by the bhikkhus, he does not evade the issue with another issue, does not divert the conversation outwards, and does not display anger, aversion, and indignation, behaves properly, complies, clears himself, and says, ‘Let me so act that the Saṅgha will be satisfied.’ There, Bhaddāli, the bhikkhus think: ‘Friends, this bhikkhu is one who occasionally commits offenses, who has few offenses. When spoken to by the bhikkhus, he does not evade the issue... and says, “Let me so act that the Saṅgha will be satisfied.” Let the venerable ones examine this bhikkhu in such a way that this disciplinary issue is settled quickly.’ Thus, Bhaddāli, the bhikkhus examine that bhikkhu in such a way that the disciplinary issue is settled quickly.

Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti.

Here, Bhaddāli, a certain bhikkhu carries on by a measure of faith and affection. There, Bhaddāli, the bhikkhus think: ‘Friends, this bhikkhu carries on by a measure of faith and affection. If we admonish this bhikkhu, pressing him again and again, he may lose even that measure of faith and affection.’

Seyyathāpi, bhaddāli, purisassa ekaṁ cakkhuṁ, tassa mittāmaccā ñātisālohitā taṁ ekaṁ cakkhuṁ rakkheyyuṁ: ‘mā yampissa taṁ ekaṁ cakkhuṁ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṁ evaṁ hoti: ‘ayaṁ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṁ imaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karissāma— mā yampissa taṁ saddhāmattakaṁ pemamattakaṁ tamhāpi parihāyī’ti. Ayaṁ kho, bhaddāli, hetu ayaṁ paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha kāraṇaṁ karonti. Ayaṁ pana, bhaddāli, hetu ayaṁ paccayo, yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti.

Suppose, Bhaddāli, a man had only one eye, and his friends, companions, and relatives would protect that one eye, thinking: ‘May he not lose even that one eye.’ In the same way, Bhaddāli, a certain bhikkhu here carries on by a measure of faith and affection. There, Bhaddāli, the bhikkhus think: ‘Friends, this bhikkhu carries on by a measure of faith and affection. If we admonish this bhikkhu, pressing him again and again, he may lose even that measure of faith and affection.’ This is the cause, Bhaddāli, this is the reason why they admonish a certain bhikkhu here, pressing him again and again. And this is the cause, Bhaddāli, this is the reason why they do not admonish a certain bhikkhu here, pressing him again and again in the same way.”

“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṁ bahutarā ca bhikkhū aññāya saṇṭhahiṁsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?

“What is the cause, venerable sir, what is the reason why previously there were fewer training rules and more bhikkhus were established in |final knowledge::spiritual insight of the complete wearing away of the taints; full awakening [aññā]|? And what is the cause, venerable sir, what is the reason why now there are more training rules and fewer bhikkhus are established in final knowledge?”

“Evametaṁ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṁ sikkhāpadaṁ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṁ sikkhāpadaṁ paññāpeti tesaṁyeva āsavaṭṭhānīyānaṁ dhammānaṁ paṭighātāya.

“That is how it is, Bhaddāli, when beings are in decline and the |true Dhamma::good teaching [saddhamma]| is disappearing: there are more training rules and fewer bhikkhus are established in final knowledge. The Teacher does not lay down a training rule for the disciples until certain things that are the basis for taints manifest here in the Saṅgha. But when certain things that are the basis for taints manifest here in the Saṅgha, then the Teacher lays down a training rule for the disciples in order to ward off those things that are the basis for taints.

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

Certain things that are the basis for taints do not manifest here in the Saṅgha until the Saṅgha has attained greatness. But when the Saṅgha has attained greatness, then certain things that are the basis for taints manifest in the Saṅgha, and then the Teacher lays down a training rule for the disciples in order to ward off those things that are the basis for taints. Certain things that are the basis for taints do not manifest here in the Saṅgha until the Saṅgha has attained the summit of material support, the peak of fame, widespread learning, and long-standing renown. But when the Saṅgha has attained long-standing renown, then certain things that are the basis for taints manifest in the Saṅgha, and then the Teacher lays down a training rule for the disciples in order to ward off those things that are the basis for taints.

Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ. Taṁ sarasi bhaddālī”ti?

There were few of you, Bhaddāli, when I taught an exposition of the Dhamma through the simile of the thoroughbred colt. Do you remember that, Bhaddāli?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti?

“To what cause do you attribute that, Bhaddāli?”

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

“It must be because for a long time, venerable sir, I did not fulfill the training in the Teacher’s instruction.”

“Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṁ, bhaddāli, dīgharattaṁ cetasā cetoparicca vidito: ‘na cāyaṁ moghapuriso mayā dhamme desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṁ suṇātī’ti. Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

“That is not the only cause, Bhaddāli, that is not the only reason. But rather, by encompassing your mind with my mind, I have long known you thus: ‘When I am teaching the Dhamma, this |misguided man::vain person [moghapurisa]| does not heed it, does not give it attention, does not engage it with all his mind, does not hear the Dhamma with eager ears.’ Nevertheless, Bhaddāli, I will teach you an exposition of the Dhamma through the simile of the thoroughbred colt. Listen and pay close attention; I will speak.”

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

“Yes, venerable sir,” the venerable Bhaddāli replied to the Blessed One. The Blessed One said this:

“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṁ assājānīyaṁ labhitvā paṭhameneva mukhādhāne kāraṇaṁ kāreti. Tassa mukhādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.

“Suppose, Bhaddāli, a skilled horse trainer, having obtained a fine thoroughbred colt, first trains it to wear the bit. While it is being trained to wear the bit, it displays some contortions, struggles, and resistance, as is natural for one undergoing a training it has never undergone before. Through constant practice and gradual training, it is completely settled down in that state.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti yugādhāne. Tassa yugādhāne kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.

When, Bhaddāli, the fine thoroughbred colt is completely settled down in that state through constant practice and gradual training, the horse trainer then trains it further in wearing the harness. While it is being trained to wear the harness, it displays some contortions, struggles, and resistance, as is natural for one undergoing a training it has never undergone before. Through constant practice and gradual training, it is completely settled down in that state.

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. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṁ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṁ akāritapubbaṁ kāraṇaṁ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbāyati.

When, Bhaddāli, the fine thoroughbred colt is completely settled down in that state through constant practice and gradual training, the horse trainer then trains it further in stepping in sequence, pacing in a circle, prancing, galloping, charging, royal feats, in the kingly qualities, in protecting the royal heritage, in the highest strength, in the highest speed, and in the supreme gentleness. While it is being trained in the highest speed, the highest strength, and the supreme gentleness, it displays some contortions, struggles, and resistance, as is natural for one undergoing a training it has never undergone before. Through constant practice and gradual training, it is completely settled down in that state.

Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati.

When, Bhaddāli, the fine thoroughbred colt is completely settled down in that state through constant practice and gradual training, the horse trainer then provides it with grooming and watering. Endowed with these ten factors, Bhaddāli, a fine thoroughbred colt is worthy of a king, a royal asset, and is considered an attribute of royalty.

Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi dasahi? 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— imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.

In the same way, Bhaddāli, a bhikkhu endowed with ten qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What ten? Here, Bhaddāli, a bhikkhu is endowed with the right view of one beyond training, the right intention of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right collectedness of one beyond training, the right knowledge of one beyond training, and the right liberation of one beyond training. Endowed with these ten qualities, Bhaddāli, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti.

The Blessed One said this. The venerable Bhaddāli was delighted and pleased with the Blessed One’s words.