Bhaddālisutta - To Bhaddāli

Thus have I heard:

At one time, the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

There, the Blessed One addressed the disciples: Disciples.

Venerable Sir, those disciples replied to the Blessed One.

The Blessed One said this: Disciples, I partake of a single meal a day; by partaking of a single meal a day, I experience few ailments, few afflictions, lightness, strength, and a comfortable abiding.

Therefore you too should partake of a single meal a day; by doing so, you will experience few ailments, few afflictions, lightness, strength, and a comfortable abiding.

When this was said, the Venerable Bhaddāli spoke to the Blessed One: Venerable Sir, I am not able to partake of a single meal a day; for if I were to partake of a single meal a day, I would have worry and regret.

Then, Bhaddāli, wherever you are invited, you may eat a portion and set aside a portion.

In this way, Bhaddāli, you will manage with a single meal.

Even in this way, Venerable Sir, I am not able to partake; for even then, I would have worry and regret.

Then the Venerable Bhaddāli, when the training rule was being laid down by the Blessed One and the community of disciples was undertaking the training, showed reluctance.

For the entire three months, the Venerable Bhaddāli did not present himself before the Blessed One, as he was not fulfilling the training in the Teacher's dispensation.

At that time, several disciples were preparing a robe for the Blessed One, as it was said that the Blessed One, with his robe completed, would set out on a journey after the three months.

Then the Venerable Bhaddāli approached those disciples; having approached, he exchanged greetings with them.

After exchanging greetings and cordial talk, he sat down to one side.

As he was sitting there, those disciples said to the Venerable Bhaddāli: Friend Bhaddāli, the robe for the Blessed One is being prepared.

With his robe completed, the Blessed One will set out on a journey after the three months.

Therefore, friend Bhaddāli, consider this fault carefully, so that it may not be more difficult for you later.

Yes, friend, replied Venerable Bhaddāli to those disciples, and then he approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. While seated to one side, Venerable Bhaddāli said to the Blessed One:

I have transgressed, venerable sir, I have erred through ignorance, through foolishness, through lack of skill, in that when the training rule was being laid down by the Blessed One and the community of disciples was undertaking the training, I expressed dissatisfaction.

May the Blessed One accept my transgression as a transgression for the sake of restraint in the future.

Indeed, Bhaddāli, you have transgressed through ignorance, through foolishness, through lack of skill, in that when the training rule was being laid down by me and the community of disciples was undertaking the training, you expressed dissatisfaction.

Moreover, Bhaddāli, there was a time when you did not penetrate the thought: The Blessed One is dwelling in Sāvatthī, and the Blessed One will know me:Bhaddāli, a disciple who does not fulfill the training in the Teacher's dispensation.

This was also a time when you did not penetrate the thought.

Furthermore, Bhaddāli, there was a time when you did not penetrate the thought: Many disciples have come to Sāvatthī for the rains retreat, and they will know me:Bhaddāli, a disciple who does not fulfill the training in the Teacher's dispensation.

This was also a time when you did not penetrate the thought.

Moreover, Bhaddāli, there was a time when you did not penetrate the thought: Many nuns have come to Sāvatthī for the rains retreat, and they will know me:Bhaddāli, a disciple who does not fulfill the training in the Teacher's dispensation.

This was also a time when you did not penetrate the thought.

Furthermore, Bhaddāli, there was a time when you did not penetrate the thought: Many male lay followers reside in Sāvatthī, and they will know me:Bhaddāli, a disciple who does not fulfill the training in the Teacher's dispensation.

This was also a time when you did not penetrate the thought.

Moreover, Bhaddāli, there was a time when you did not penetrate the thought: Many female lay followers reside in Sāvatthī, and they will know me:Bhaddāli, a disciple who does not fulfill the training in the Teacher's dispensation.

This was also a time when you did not penetrate the thought.

Furthermore, Bhaddāli, there was a time when you did not penetrate the thought: Many ascetics and brahmins of various sects have come to Sāvatthī for the rains retreat, and they will know me:

Bhaddāli was a disciple, a disciple of the ascetic Gotama, a certain elder disciple who did not fulfill the training in the dispensation.

This too, Bhaddāli, was a time that was not penetrated by you.

Venerable sir, I have transgressed, foolishly, deludedly, unskillfully, in that when the Blessed One was laying down a training rule and the community of disciples was undertaking the training, I expressed reluctance.

May the Blessed One accept my transgression as a transgression for the sake of restraint in the future.

Indeed, Bhaddāli, you have transgressed, foolishly, deludedly, unskillfully, in that when I was laying down a training rule and the community of disciples was undertaking the training, you expressed reluctance.

What do you think, Bhaddāli, if there were a disciple who is liberated in both ways, and I were to say to him, Come, disciple, enter the mud, would he enter the mud or incline his body otherwise, or would he say no?

No, venerable sir.

What do you think, Bhaddāli, if there were a disciple liberated by wisdom...

a body-witness...

one attained to view...

one liberated by faith...

a follower of the Dhamma...

a follower of faith, and I were to say to him, Come, disciple, enter the mud, would he enter the mud or incline his body otherwise, or would he say no?

No, venerable sir.

What do you think, Bhaddāli, were you at that time liberated in both ways, or liberated by wisdom, or a body-witness, or one attained to view, or liberated by faith, or a follower of the Dhamma, or a follower of faith?

No, venerable sir.

Weren't you, Bhaddāli, at that time empty, void, and deficient?

Yes, venerable sir.

I have transgressed, foolishly, deludedly, unskillfully, in that when the Blessed One was laying down a training rule and the community of disciples was undertaking the training, I expressed reluctance.

May the Blessed One accept my transgression as a transgression for the sake of restraint in the future.

Indeed, Bhaddāli, you have transgressed, foolishly, deludedly, unskillfully, in that when I was laying down a training rule and the community of disciples was undertaking the training, you expressed reluctance.

But since you, Bhaddāli, have seen your transgression as a transgression and have made amends according to the Dhamma, we accept it from you.

This, Bhaddāli, is the growth in the noble discipline: when one, having seen a transgression as a transgression, makes amends according to the Dhamma and undertakes restraint for the future.

Here, Bhaddāli, a certain disciple in the Teacher's dispensation is one who does not fulfill the training.

He thinks, What if I were to resort to a secluded dwelling, a forest, the root of a tree, a mountain, a ravine, a cave, a charnel ground, a forest thicket, an open space, or a heap of straw?

Perhaps I might realize the superior human state, the distinction in knowing and vision befitting the noble ones.

He resorts to a secluded dwelling, a forest, the root of a tree, a mountain, a ravine, a cave, a charnel ground, a forest thicket, an open space, or a heap of straw.

While dwelling thus secluded, the Teacher criticizes him, wise fellow practitioners criticize him, deities criticize him, and he criticizes himself.

Criticized by the Teacher, criticized by wise fellow practitioners, criticized by deities, and criticizing himself, he does not realize the superior human state, the distinction in knowing and vision befitting the noble ones.

What is the reason for this?

It is because, Bhaddāli, he is one who does not fulfill the training in the Teacher's dispensation.

Here, Bhaddāli, a certain disciple in the Teacher's dispensation is one who fulfills the training.

He thinks, What if I were to resort to a secluded dwelling, a forest, the root of a tree, a mountain, a ravine, a cave, a charnel ground, a forest thicket, an open space, or a heap of straw?

Perhaps I might realize the superior human state, the distinction in knowing and vision befitting the noble ones.

He resorts to a secluded dwelling, a forest, the root of a tree, a mountain, a ravine, a cave, a charnel ground, a forest thicket, an open space, or a heap of straw.

While dwelling thus secluded, the Teacher does not criticize him, wise fellow practitioners do not criticize him, deities do not criticize him, and he does not criticize himself.

Not criticized by the Teacher, not criticized by wise fellow practitioners, not criticized by deities, and not criticizing himself, he realizes the superior human state, the distinction in knowing and vision befitting the noble ones.

He, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, born of seclusion, filled with pīti and happiness.

What is the reason for this?

It is because, Bhaddāli, he is one who fulfills the training in the Teacher's dispensation.

Again, Bhaddāli, with the calming of directed and sustained attention, a disciple enters and dwells in the second jhāna, which is free from directed and sustained attention, born of concentration, filled with pīti and happiness, with inner confidence and unification of mind.

Why is that?

Because, Bhaddāli, it is so for one who fulfills the training in the Teacher's dispensation.

Again, Bhaddāli, with the fading away of pīti, a disciple dwells in equanimity, mindful and fully aware, experiencing happiness with the body, which the noble ones declare: Equanimous and mindful, he dwells in happiness.

Why is that?

Because, Bhaddāli, it is so for one who fulfills the training in the Teacher's dispensation.

Again, Bhaddāli, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a disciple enters and dwells in the fourth jhāna, which is neither painful nor pleasant, with purity of mindfulness due to equanimity.

Why is that?

Because, Bhaddāli, it is so for one who fulfills the training in the Teacher's dispensation.

With the mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs his mind to the knowing of the recollection of past lives.

He recollects his manifold past lives, that is, one birth, two births, ...

thus he recollects his manifold past lives with their aspects and particulars.

Why is that?

Because, Bhaddāli, it is so for one who fulfills the training in the Teacher's dispensation.

With the mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs his mind to the knowing of the passing away and reappearance of beings.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions.

Why is that?

Because, Bhaddāli, it is so for one who fulfills the training in the Teacher's dispensation.

With the mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs his mind to the knowing of the destruction of the taints.

He knows as it truly is: This is suffering, This is the origin of suffering, This is the cessation of suffering, This is the path leading to the cessation of suffering.

He knows as it truly is: These are the taints, This is the arising of the taints, This is the cessation of the taints, This is the path leading to the cessation of the taints. For one who knows and sees thus, the mind is liberated from the taint of sense satisfaction, the taint of becoming, and the taint of ignorance. When it is liberated, there comes the knowing: It is liberated.

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

What is the reason for this?

Because, Bhaddāli, it is in this way that one fulfills the training in the Teacher's dispensation.

Having said this, the Venerable Bhaddāli addressed the Blessed One: What, venerable sir, is the reason, what is the cause, whereby some disciples are repeatedly admonished and yet they do not change their ways?

And what, venerable sir, is the reason, what is the cause, whereby some disciples are not repeatedly admonished and yet they change their ways?

Here, Bhaddāli, a certain disciple is frequently guilty of offenses, is full of offenses.

When admonished by the disciples, he evades them with excuses, turns the conversation aside, displays anger, resentment, and lack of respect, does not conduct himself properly, does not show deference, does not act in a way that pleases the Sangha, and does not say, I will do what pleases the Sangha.

In this case, Bhaddāli, the disciples think: This disciple is frequently guilty of offenses, is full of offenses.

When admonished by the disciples, he evades them with excuses, turns the conversation aside, displays anger, resentment, and lack of respect, does not conduct himself properly, does not show deference, does not act in a way that pleases the Sangha, and does not say, I will do what pleases the Sangha.

It would be good, venerable sirs, if you were to examine this disciple in such a way that this matter does not quickly subside.

Thus, Bhaddāli, the disciples examine that disciple in such a way that this matter does not quickly subside.

However, Bhaddāli, there is a certain disciple who is frequently guilty of offenses, is full of offenses.

When admonished by the disciples, he does not evade them with excuses, does not turn the conversation aside, does not display anger, resentment, or lack of respect, conducts himself properly, shows deference, acts in a way that pleases the Sangha, and says, I will do what pleases the Sangha.

In this case, Bhaddāli, the disciples think: This disciple is frequently guilty of offenses, is full of offenses.

When addressed by the disciples, he does not evade with other matters, does not divert the conversation externally, does not display anger, resentment, or obstinacy, conducts himself properly, is respectful, and acts as a guide, saying, I will do what makes the Sangha pleased.

Well done, venerable ones, examine this disciple in such a way that this issue may be quickly resolved.

Thus, Bhaddāli, the disciples examine the disciple in such a way that the issue is quickly resolved.

Here, Bhaddāli, a certain disciple is often guilty of offenses and frequently free from offenses.

When addressed by the disciples, he evades with other matters, diverts the conversation externally, displays anger, resentment, and obstinacy, does not conduct himself properly, is not respectful, and does not act as a guide, saying, I will do what makes the Sangha pleased.

There, Bhaddāli, the disciples think, This disciple, friend, is often guilty of offenses and frequently free from offenses.

When addressed by the disciples, he evades with other matters, diverts the conversation externally, displays anger, resentment, and obstinacy, does not conduct himself properly, is not respectful, and does not act as a guide, saying, I will do what makes the Sangha pleased.

Well done, venerable ones, examine this disciple in such a way that this issue may not be quickly resolved.

Thus, Bhaddāli, the disciples examine the disciple in such a way that the issue is not quickly resolved.

Here, however, Bhaddāli, a certain disciple is often guilty of offenses and frequently free from offenses.

When addressed by the disciples, he does not evade with other matters, does not divert the conversation externally, does not display anger, resentment, or obstinacy, conducts himself properly, is respectful, and acts as a guide, saying, I will do what makes the Sangha pleased.

There, Bhaddāli, the disciples think, This disciple, friend, is often guilty of offenses and frequently free from offenses.

When addressed by the disciples, he does not evade with other matters, does not divert the conversation externally, does not display anger, resentment, or obstinacy, conducts himself properly, is respectful, and acts as a guide, saying, I will do what makes the Sangha pleased.

Well done, venerable ones, examine this disciple in such a way that this issue may be quickly resolved.

Thus, Bhaddāli, the disciples examine a disciple in such a way that this issue is quickly resolved.

Here, Bhaddāli, a certain disciple is carried along by mere faith, by mere affection.

There, Bhaddāli, the disciples think, This disciple, friend, is carried along by mere faith, by mere affection.

If we press him too hard with reasons, he might lose even that little faith and affection he has.

Just as, Bhaddāli, a man with one eye would be protected by his friends, companions, and relatives, so that he does not lose even that one eye, in the same way, Bhaddāli, a certain disciple is carried along by mere faith, by mere affection.

There, Bhaddāli, the disciples think, This disciple, friend, is carried along by mere faith, by mere affection.

If we press him too hard with reasons, he might lose even that little faith and affection he has.

This, Bhaddāli, is the reason, this is the condition, why some disciples are not pressed too hard with reasons.

But, Bhaddāli, what is the reason, what is the condition, why formerly there were fewer training rules and more disciples attained enlightenment?

And what is the reason, what is the condition, why now there are more training rules and fewer disciples attain enlightenment?

This, Bhaddāli, happens when beings are declining, when the true Dhamma is disappearing, there are more training rules and fewer disciples attain enlightenment.

The Teacher does not lay down a training rule for the disciples until certain corrupting states appear in the Sangha.

But when, Bhaddāli, certain corrupting states appear in the Sangha, then the Teacher lays down a training rule for the disciples to counteract those corrupting states.

Certain corrupting states do not appear in the Sangha until the Sangha has grown large.

But when, Bhaddāli, the Sangha has grown large, then certain corrupting states appear in the Sangha.

Then the Teacher established a rule of training for the disciples for the removal of those very defilements that lead to the influxes.

Not until, Bhaddāli, the Sangha has attained the peak of gain, the peak of honor, the peak of learning, and the peak of seniority, do certain defilements that lead to the influxes appear in the Sangha.

But when, Bhaddāli, the Sangha has attained the peak of seniority, then certain defilements that lead to the influxes appear in the Sangha, and then the Teacher establishes a rule of training for the disciples for the removal of those very defilements that lead to the influxes.

Few indeed were you, Bhaddāli, at that time when I taught you the discourse on the parable of the thoroughbred horse.

Do you remember that, Bhaddāli?

No, venerable sir.

Then, Bhaddāli, what reason do you give?

Indeed, venerable sir, for a long time I have been one who has not fulfilled the training in the Teacher's dispensation.

That, Bhaddāli, is not the only reason, nor the only condition.

But for a long time, Bhaddāli, you have been known to me as one who, when the Dhamma is being taught, does not listen with attentive ears, does not apply his mind to know it, and does not hear the Dhamma with all his heart.

But now, Bhaddāli, I will teach you the discourse on the parable of the thoroughbred horse.

Listen to it, pay close attention, I will speak.

Yes, venerable sir, Bhaddāli replied to the Blessed One.

The Blessed One said this:

Just as, Bhaddāli, a skilled horse trainer, having obtained a fine thoroughbred horse, first makes it undergo training with a bit.

While it is being trained with a bit, there are indeed some resistances, some evasions, some struggles, as it is being trained in something it has not been trained in before.

But through repeated training, gradual training, it becomes calm in that respect.

When, Bhaddāli, the fine thoroughbred horse has become calm through repeated training, gradual training, in that respect, the horse trainer then makes it undergo further training with a yoke.

While it is being trained with a yoke, there are indeed some resistances, some evasions, some struggles, as it is being trained in something it has not been trained in before.

But through repeated training, gradual training, it becomes calm in that respect.

When, Bhaddāli, a noble thoroughbred horse is tamed through frequent and gradual training, it becomes calm in that place. The horse trainer then makes it perform further exercises, step by step, in a circle, on a sandy track, in a field, with royal qualities, in a royal lineage, with excellent speed, in an excellent horse, with excellent strength.

While it is being trained in excellent speed, in an excellent horse, with excellent strength, there are indeed some signs of resistance, some signs of struggle, some signs of rebellion, as it is being trained in a way it has not been trained before.

Through frequent and gradual training, it becomes calm in that place.

When, Bhaddāli, a noble thoroughbred horse is tamed through frequent and gradual training, it becomes calm in that place, the horse trainer then provides it with further nourishment and care.

Endowed with these ten qualities, Bhaddāli, a noble thoroughbred horse is worthy of a king, fit for a king, and is counted among the king's possessions.

In the same way, Bhaddāli, a disciple endowed with these ten qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

What are these ten qualities?

Here, Bhaddāli, a disciple is endowed with the noble right view, endowed with the noble right intention, endowed with the noble right speech, endowed with the noble right action, endowed with the noble right livelihood, endowed with the noble right effort, endowed with the noble right mindfulness, endowed with the noble right concentration, endowed with the noble right knowing, endowed with the noble right liberation.

Endowed with these ten qualities, Bhaddāli, a disciple is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.

Thus spoke the Blessed One.

Delighted, the Venerable Bhaddāli rejoiced in the Blessed One's words.

The Bhaddāli Sutta is concluded, the fifth.