Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
“Bhikkhus, I eat at a single session. By so doing, I am free from illness and affliction, and I enjoy lightness, strength, and a comfortable abiding. Come, bhikkhus, eat at a single session. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.”
When this was said, the venerable Bhaddāli told the Blessed One: “Venerable sir, I am not willing to eat at a single session; for if I were to do so, I might have worry and anxiety about it.”
“Then, Bhaddāli, eat one part there where you are invited and bring away one part to eat. By eating in that way, you will maintain yourself.”
“Venerable sir, I am not willing to eat in that way either; for if I were to do so, I might also have worry and anxiety about it.”
Then, when this training precept was being made known by the Blessed One, when the Sangha of bhikkhus was undertaking the training, the venerable Bhaddāli declared his refusal to comply. Then the venerable Bhaddāli did not present himself to the Blessed One for the whole of that three-month period of the Rains, as happens with one who does not fulfil the training in the Teacher’s Dispensation.
Now on that occasion a number of bhikkhus were engaged in making up a robe for the Blessed One, thinking: “With his robe completed, at the end of the three months of the Rains, the Blessed One will set out wandering.”
Then the venerable Bhaddāli went to those bhikkhus and exchanged greetings with them, and when this courteous and amiable talk was finished, he sat down at one side. When he had done so, they said to him: “Friend Bhaddāli, this robe is being made up for the Blessed One. With his robe completed, at the end of the three months of the Rains, the Blessed One will set out wandering. Please, friend Bhaddāli, give proper attention to this advice. Do not let it become more difficult for you later on.”
“Yes, friends,” he replied, and he went to the Blessed One, and after paying homage to him, he sat down at one side and said: “Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, when a training precept was being made known by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my refusal to comply. Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.”
“Surely, Bhaddāli, a transgression overcame you, in that like a fool, confused and blundering, when a training precept was being made known by me, when the Sangha of bhikkhus was undertaking the training, you declared your refusal to comply.
“Bhaddāli, this circumstance was not recognised by you: ‘The Blessed One is living at Sāvatthī, and the Blessed One will know me thus: “The bhikkhu named Bhaddāli is one who does not fulfil the training in the Teacher’s Dispensation.”’ This circumstance was not recognised by you.
“Also, this circumstance was not recognised by you: ‘Many bhikkhus have taken up residence at Sāvatthī for the Rains, and they too will know me thus: “The bhikkhu named Bhaddāli is one who does not fulfil the training in the Teacher’s Dispensation.” ’ This circumstance too was not recognised by you.
“Also, this circumstance was not recognised by you: ‘Many bhikkhunīs have taken up residence at Sāvatthī for the Rains, and they too will know me thus: “The bhikkhu named Bhaddāli is one who does not fulfil the training in the Teacher’s Dispensation.”’ This circumstance too was not recognised by you.
“Also, this circumstance was not recognised by you: ‘Many men lay followers…Many women lay followers are staying at Sāvatthī, and they too will know me thus: “The bhikkhu named Bhaddāli is one who does not fulfil the training in the Teacher’s Dispensation.”’ This circumstance too was not recognised by you.
“Also, this circumstance was not recognised by you: ‘Many recluses and brahmins of other sects have taken up residence at Sāvatthī for the Rains, and they too will know me thus: “The bhikkhu named Bhaddāli, an elder disciple of the recluse Gotama, is one who does not fulfil the training in the Teacher’s Dispensation.”’ This circumstance too was not recognised by you.”
“Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, when a training precept was being made known by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my refusal to comply. Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.”
“Surely, Bhaddāli, a transgression overcame you, in that like a fool, confused and blundering, when a training precept was being made known by me, when the Sangha of bhikkhus was undertaking the training, you declared your refusal to comply.
“What do you think, Bhaddāli? Suppose a bhikkhu here were one liberated-in-both-ways, and I told him: ‘Come, bhikkhu, be a plank for me across the mud.’ Would he walk across himself, or would he dispose his body otherwise, or would he say ‘No’?”
“No, venerable sir.”
“What do you think, Bhaddāli? Suppose a bhikkhu here were one liberated-by-wisdom…a body-witness…one attained-to-view…one liberated-by-faith…a Dhamma-follower…a faith-follower, and I told him: ‘Come, bhikkhu, be a plank for me across the mud.’ Would he walk across himself, or would he dispose his body otherwise, or would he say ‘No’?”
“No, venerable sir.”
“What do you think, Bhaddāli? Were you on that occasion one liberated-in-both-ways or one liberated-by-wisdom or a body-witness or one attained-to-view or one liberated-by-faith or a Dhamma-follower or a faith-follower?”
“No, venerable sir.”
“Bhaddāli, on that occasion were you not empty, hollow, and mistaken?”
“Yes, venerable sir. Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, when a training precept was being made known by the Blessed One, when the Sangha of bhikkhus was undertaking the training, I declared my refusal to comply. Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.”
“Surely, Bhaddāli, a transgression overcame you, in that like a fool, confused and blundering, when a training precept was being made known by me, when the Sangha of bhikkhus was undertaking the training, you declared your refusal to comply. But since you see your transgression as such and make amends in accordance with the Dhamma, we forgive you; for it is growth in the Noble One’s Discipline when one sees one’s transgression as such and makes amends in accordance with the Dhamma by undertaking restraint for the future.
“Here, Bhaddāli, some bhikkhu does not fulfil the training in the Teacher’s Dispensation. He considers thus: ‘Suppose I were to resort to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw—perhaps I might realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones.’ He resorts to some such secluded resting place. While he lives thus withdrawn, the Teacher censures him, wise companions in the holy life who have made investigation censure him, gods censure him, and he censures himself. Being censured in this way by the Teacher, by wise companions in the holy life, by gods, and by himself, he realises no superhuman state, no distinction in knowledge and vision worthy of the noble ones. Why is that? That is how it is with one who does not fulfil the training in the Teacher’s Dispensation.
“Here, Bhaddāli, some bhikkhu does fulfil the training in the Teacher’s Dispensation. He considers thus: ‘Suppose I were to resort to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw—perhaps I might realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones.’ He resorts to some such secluded resting place. While he lives thus withdrawn, the Teacher does not censure him, wise companions in the holy life who have made investigation do not censure him, gods do not censure him, and he does not censure himself. Being uncensured in this way by the Teacher, by wise companions in the holy life, by gods, and by himself, he realises a superhuman state, a distinction in knowledge and vision worthy of the noble ones.
“Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.
“With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain…he enters upon and abides in the fourth jhāna…Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.
“When his concentrated mind is thus purified and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it to knowledge of the recollection of past lives…as Sutta 51, §24…Thus with their aspects and particulars he recollects his manifold past lives. Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.
“When his concentrated mind is thus purified and bright…attained to imperturbability, he directs it to knowledge of the passing away and reappearance of beings…as Sutta 51, §25…Thus with the divine eye, which is purified and surpasses the human, he understands how beings pass on according to their actions. Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.
“When his concentrated mind is thus purified and bright…attained to imperturbability, he directs it to knowledge of the destruction of the taints. He understands as it actually is: ‘This is suffering’…as Sutta 51, §26…He understands as it actually is: ‘This is the way leading to the cessation of the taints.’
“When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’ Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.”
Thereupon the venerable Bhaddāli asked: “Venerable sir, what is the cause, what is the reason, why they take action against some bhikkhu here by repeatedly admonishing him? What is the cause, what is the reason, why they do not take such action against some bhikkhu here by repeatedly admonishing him?”
“Here, Bhaddāli, some bhikkhu is a constant offender with many offences. When he is corrected by the bhikkhus, he prevaricates, leads the talk aside, shows disturbance, hate, and bitterness; he does not proceed rightly, he does not comply, he does not clear himself, he does not say: ‘Let me so act that the Sangha will be satisfied.’ Bhikkhus, taking account of this matter, think: ‘It would be good if the venerable ones examine this bhikkhu in such a way that this litigation against him is not settled too quickly.’ And the bhikkhus examine that bhikkhu in such a way that the litigation against him is not settled too quickly.
“But here some bhikkhu is a constant offender with many offences. When he is corrected by the bhikkhus, he does not prevaricate, lead the talk aside, or show disturbance, hate, and bitterness; he proceeds rightly, he complies, he clears himself, he says: ‘Let me so act that the Sangha will be satisfied.’ Bhikkhus, taking account of this matter, think: ‘It would be good if the venerable ones examine this bhikkhu in such a way that this litigation against him is settled quickly.’ And the bhikkhus examine that bhikkhu in such a way that the litigation against him is settled quickly.
“Here some bhikkhu is a chance offender without many offences. When he is corrected by the bhikkhus, he prevaricates… repeat rest of §23…And the bhikkhus examine that bhikkhu in such a way that the litigation against him is not settled too quickly.
“But here some bhikkhu is a chance offender without many offences. When he is corrected by the bhikkhus, he does not prevaricate…repeat rest of §24…And the bhikkhus examine that bhikkhu in such a way that the litigation against him is settled quickly.
“Here some bhikkhu progresses by a measure of faith and love. In this case bhikkhus consider thus: ‘Friends, this bhikkhu progresses by a measure of faith and love. Let him not lose that measure of faith and love, as he may if we take action against him by repeatedly admonishing him.’ Suppose a man had only one eye; then his friends and companions, his kinsmen and relatives, would guard his eye, thinking: ‘Let him not lose his one eye.’ So too, some bhikkhu progresses by a measure of faith and love…‘Let him not lose that measure of faith and love, as he may if we take action against him by repeatedly admonishing him.’
“This is the cause, this is the reason, why they take action against some bhikkhu here by repeatedly admonishing him; this is the cause, this is the reason, why they do not take such action against some bhikkhu here by repeatedly admonishing him.”
“Venerable sir, what is the cause, what is the reason, why there were previously fewer training rules and more bhikkhus became established in final knowledge? What is the cause, what is the reason, why there are now more training rules and fewer bhikkhus become established in final knowledge?”
“That is how it is, Bhaddāli. When beings are deteriorating and the true Dhamma is disappearing, then there are more training rules and fewer bhikkhus become established in final knowledge. The Teacher does not make known the training rule for disciples until certain things that are the basis for taints become manifest here in the Sangha; but when certain things that are the basis for taints become manifest here in the Sangha, then the Teacher makes known the training rule for disciples in order to ward off those things that are the basis for taints.
“Those things that are the basis for taints do not become manifest here in the Sangha until the Sangha has reached greatness; but when the Sangha has reached greatness, then those things that are the basis for taints become manifest here in the Sangha, and then the Teacher makes known the training rule for disciples in order to ward off those things that are the basis for taints. Those things that are the basis for taints do not become manifest here in the Sangha until the Sangha has reached the acme of worldly gain…the acme of fame…great learning…long-standing renown; but when the Sangha has reached long-standing renown, then those things that are the basis for taints become manifest here in the Sangha, and then the Teacher makes known the training rule for disciples in order to ward off those things that are the basis for taints.
“There were few of you, Bhaddāli, when I taught an exposition of the Dhamma through the simile of the young thoroughbred colt. Do you remember that, Bhaddāli?”
“No, venerable sir.”
“To what reason do you attribute that?”
“Venerable sir, I have long been one who did not fulfil the training in the Teacher’s Dispensation.”
“That is not the only cause or 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 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.’ Still, Bhaddāli, I will teach you an exposition of the Dhamma through the simile of the young thoroughbred colt. Listen and attend closely to what I shall say.”
“Yes, venerable sir,” the venerable Bhaddāli replied.
The Blessed One said this:
“Bhaddāli, suppose a clever horse-trainer obtains a fine thoroughbred colt. He first makes him get used to wearing the bit. While the colt is being made to get used to wearing the bit, because he is doing something that he has never done before, he displays some contortion, writhing, and vacillation, but through constant repetition and gradual practice, he becomes peaceful in that action.
“When the colt has become peaceful in that action, the horse-trainer further makes him get used to wearing the harness. While the colt is being made to get used to wearing the harness, because he is doing something that he has never done before, he displays some contortion, writhing, and vacillation, but through constant repetition and gradual practice, he becomes peaceful in that action.
“When the colt has become peaceful in that action, the horse-trainer further makes him act in keeping in step, in running in a circle, in prancing, in galloping, in charging, in the kingly qualities, in the kingly heritage, in the highest speed, in the highest fleetness, in the highest gentleness. While the colt is being made to get used to doing these things, because he is doing something that he has never done before, he displays some contortion, writhing, and vacillation, but through constant repetition and gradual practice, he becomes peaceful in those actions.
“When the colt has become peaceful in these actions, the horse-trainer further rewards him with a rubbing down and a grooming. When a fine thoroughbred colt possesses these ten factors, he is worthy of the king, in the king’s service, and considered one of the factors of a king.
“So too, Bhaddāli, when a bhikkhu possesses ten qualities, he is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What are the ten? Here, Bhaddāli, a bhikkhu possesses 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 concentration of one beyond training, the right knowledge of one beyond training, and the right deliverance of one beyond training. When a bhikkhu possesses these ten qualities, he is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
That is what the Blessed One said. The venerable Bhaddāli was satisfied and delighted in the Blessed One’s words.
Thus have I heard: at one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying: “Monks.” “Revered One,” these monks answered the Lord in assent. The Lord spoke thus:
“I, monks, partake of my food at one session. Partaking of my food at one session, I, monks, am aware of good health and of being without illness and of buoyancy and strength and living in comfort. Come, do you too, monks, partake of your food at one session. Partaking of your food at one session, you too, monks, will be aware of good health, of being without illness, of bouyancy and strength and living in comfort.”
When this had been said, the venerable Bhaddāli spoke thus to the Lord: “I, revered sir, am not capable of eating my food at one session; revered sir, if I ate my food at one session, I might have scruples, I might have misgivings.” “Well then, you, Bhaddāli, having eaten one portion there where you were invited, having taken another portion away, might eat that too; so could you, Bhaddāli, eating thus, keep yourself going.” “I, revered sir, am not capable of eating in this fashion; even eating so, revered sir, I might have scruples, I might have misgivings.”
Then the venerable Bhaddāli, while a rule of training was being laid down by the Lord, while the Order of monks was undertaking the training, made known his inability. Then the venerable Bhaddāli did not see the Lord face to face for an entire three months because he was one who did not carry out in full the training under the Teacher's instruction.
Now at that time a number of monks were making up robe-material for the Lord, and they said: “When the Lord's robe-material is settled, he will set out on a three months tour.” Then the venerable Bhaddāli approached these monks; having approached, he exchanged greetings with these monks; having conversed in a friendly and courteous way, he sat down at a respectful distance.
These monks spoke thus to the venerable Bhaddāli as he was sitting down at a respectful distance: “Reverend Bhaddāli, this robe-material is being made up for the Lord. When the robe-material is settled, the Lord will set out on a three months tour. Please, reverend Bhaddāli, pay careful attention to this opportunity, lest later it is more difficult for you.” “Yes, your reverences,” and the venerable Bhaddāli, having answered these monks in assent, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.
As he was sitting down at a respectful distance, the venerable Bhaddāli spoke thus to the Lord: “Revered sir, a transgression has overcome me, foolish, misguided and wrong that I was, inasmuch as I made known an inability when a rule of training was being laid down by the Lord and when the Order of monks was undertaking the training. Revered sir, may the Lord acknowledge the transgression as a transgression for the sake of restraint in the future,” “Indeed, Bhaddāli, a transgression overcame you, foolish, misguided and wrong that you were, inasmuch as while a rule of training was being laid down by me and while the training was being undertaken by the Order of monks, you made known your inability.
At that time this was not realised by you, Bhaddāli: ‘The Lord is staying near Sāvatthī and the Lord will know of me that the monk named Bhaddāli is not one that carries out in full the training under the Teacher's instruction’. At that time this was not realised by you, Bhaddāli. Nor at that time was this realised by you, Bhaddāli: ‘A number of monks who have come to Sāvatthī for the rains will also know of me that the monk named Bhaddāli is not one that carries out in full the training under the Teacher's instruction’. At that time this was not realised by you, Bhaddāli. Nor at that time was this realised by you, Bhaddāli: ‘A number of nuns who have come to Sāvatthī for the rains will also know of me that the monk named Bhaddāli is not one that carries out in full the training under the Teacher's instruction’. At that time this was not realised by you, Bhaddāli. Nor at that time was this realised by you, Bhaddāli: ‘A number of lay-followers who are living in Sāvatthī will also know of me that the monk named Bhaddāli is not one that carries out in full the training under the Teacher's instruction’. At that time this was not realised by you, Bhaddāli. Nor at that time was this realised by you, Bhaddāli: ‘A number of women lay-followers who are living in Sāvatthī will also know of me that the monk named Bhaddāli is not one that carries out in full the training under the Teacher's instruction. At that time this was not realised by you, Bhaddāli. Nor at that time was this realised by you, Bhaddāli: ‘A number of recluses and brahmans belonging to other sects who have come to Sāvatthī for the rains will also know of me that the monk named Bhaddāli is not one that carries out in full the training under the Teacher's instruction’. At that time this was not realised by you either Bhaddāli.
“Revered sir, a transgression has overcome me, foolish, misguided and wrong that I was, inasmuch as I made known an inability when a rule of training was being laid down by the Lord and when the Order of monks was undertaking the training. Revered sir, may the Lord acknowledge the transgression as a transgression for the sake of restraint in the future,” “Indeed, Bhaddāli, a transgression overcame you, foolish, misguided and wrong that you were, inasmuch as while a rule of training was being laid down by me and while the training was being undertaken by the Order of monks, you made known your inability.
What do you think about this, Bhaddāli? There might be a monk here, freed both ways to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself, or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? There might be a monk here, freed through intuitive wisdom to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? There might be a monk here, a mental realiser to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? There might be a monk here, won to view, to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself, or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? There might be a monk here, freed through faith to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? There might be a monk here, who strives after Dhamma to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? There might be a monk here, who strives after faith, to whom I might speak thus: ‘Come you, monk, be a causeway for me across the mire.’ Would he make a causeway of himself or would he twist his body in another (direction), or would he say ‘No’?” “Not this, revered sir.”
“What do you think about this, Bhaddāli? At that time were you, Bhaddāli, freed both ways, or freed through intuitive wisdom or a mental realiser, or one that had won to view, or one freed through faith, or one striving after Dhamma, or one striving after faith?” “Not this, revered sir.” “At that time were not you, Bhaddāli, empty, void, fallen short?” “Yes, revered sir.
“Revered sir, a transgression has overcome me, foolish, misguided and wrong that I was, inasmuch as I made known an inability when a rule of training was being laid down by the Lord and when the Order of monks was undertaking the training. Revered sir, may the Lord acknowledge the transgression as a transgression for the sake of restraint in the future,” “Indeed, Bhaddāli, a transgression overcame you, foolish, misguided and wrong that you were, inasmuch as while a rule of training was being laid down by me and while the training was being undertaken by the Order of monks, you made known your inability. But since you, Bhaddāli, see the transgression as a transgression and confess it according to the rule, we acknowledge it for you. For, Bhaddāli, in the discipline for an ariyan, this is growth: whoever, seeing a transgression as a transgression, confesses according to the rule, he comes to restraint in the future.
Herein, Bhaddāli, some monk is not one that carries out in full the Teacher's instruction. It occurs to him: ‘Suppose I were to resort to a remote lodging—to a forest, to the root of a tree, a mountain slope, a wild place, a hill cave, a cemetery, a woodland thicket, the open air, a heap of straw—I should probably realise conditions of further-men, the excellent knowledge and insight befitting the ariyans.’
So he resorts to a remote lodging—to a forest, to the root of a tree, a mountain slope, a wild place, a hill cave, a cemetery, a woodland thicket, the open air, a heap of straw. As he is staying aloof in this way the Teacher upbraids him and when they have examined him his learned fellow Brahma-farers upbraid him and devatās upbraid him and the self upbraids the self. He, upbraided by the Teacher and upbraided by his learned fellow Brahma-farers after they have examined him and upbraided by devatās and the self upbraided by the self, does not realise conditions of further-men, the excellent knowledge and insight befitting the ariyans.
What is the reason for this? It is thus, Bhaddāli, since he is not one that carries out in full the training under the Teacher's instruction. But, Bhaddāli, there is some monk here who fully carries out the training under the Teacher's instruction. It occurs to him: ‘If I were to resort to a remote lodging—to a forest, to the root of a tree, a mountain slope, a wild place, a hill cave, a cemetery, a woodland thicket, the open air, a heap of straw, I should probably realise conditions of further-men, the excellent knowledge and insight befitting the ariyans.’ So he resorts to a remote lodging—to a forest, to the root of a tree, a mountain slope, a wild place, a hill cave, a cemetery, a woodland thicket, the open air, a heap of straw.
As he is staying aloof in this way neither the Teacher upbraids him, nor, after they have examined him, do his learned fellow Brahma-farers upbraid him, nor do devatās upbraid him, nor does the self upbraid the self. He, neither upbraided by the Teacher, nor upbraided by his learned fellow Brahma-farers after they have examined him, nor upbraided by devatās, nor the self upbraided by the self, realises conditions of further-men, the excellent knowledge and insight befitting the ariyans.
He, aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. What is the reason for this? It is thus, Bhaddāli, for one who fully carries out the training under the Teacher's instruction.
And again, monks, a monk, by allaying initial and discursive thought, his mind subjectively tranquillised and fixed on one point, enters on and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration and is rapturous and joyful. What is the reason for this? It is thus, Bhaddāli, for one who fully carries out the training under the Teacher's instruction.
And again, monks, a monk, by the fading out of rapture, dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters on and abides in the third meditation. What is the reason for this? It is thus, Bhaddāli, for one who fully carries out the training under the Teacher's instruction.
And again, monks, a monk by getting rid of joy, by getting rid of anguish, by the going down of his former pleasures and sorrows, enters on and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness. What is the reason for this? It is thus, Bhaddāli, for one who fully carries out the training under the Teacher's instruction.
Thus with the mind thus composed, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, stable, immovable, he directs his mind to the knowledge and recollection of former habitations. He recollects a variety of former habitations, thus: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration: ‘Such a one was I by name, having such and such a clan, such and such a colour, so I was nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state, where I was such a one by name, having such and such a clan, such and such a colour, so I was nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here.’ Thus he recollects divers former habitations in all their modes and detail.
With the mind composed thus, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, stable, immovable, he directs his mind to the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men, he sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of deeds, and thinks: ‘Indeed these worthy beings, who were possessed of wrong conduct in body, speech and thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view—these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell. But these worthy beings who were possessed of good conduct in body, speech and thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view—these at the breaking up of the body after dying, have arisen in a good bourn, a heaven world.’ Thus with the purified deva-vision surpassing that of men does he see beings as they pass hence, as they arise; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of deeds.
With the mind composed thus, quite purified, quite clarified, without blemish, without defilement, grown soft and workable, stable, immovable, he directs his mind to the knowledge of the destruction of the cankers. He comprehends as it really is: ‘This is anguish’, ‘this is the arising of anguish’, ‘this is the stopping of anguish’, ‘this is the course leading to the stopping of anguish’. He comprehends as it really is: ‘These are the cankers’, ‘this is the arising of the cankers’, ‘this is the stopping of the cankers’, ‘this is the course leading to the stopping of the cankers’.
Knowing thus, seeing thus, his mind is freed from the canker of sense-pleasures and his mind is freed from the canker of becoming and his mind is freed from the canker of ignorance. In freedom the knowledge comes to be: ‘I am freed’; and he comprehends: ‘Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or so.’ What is the reason for this? It is thus, Bhaddāli, for one who fully carries out the training under the Teacher's instruction.”
When this had been said, the venerable Bhaddāli spoke thus to the Lord: “What is the cause, revered sir, what the reason why they constantly take action against some monk here? What is the cause, revered sir, what the reason why they do not constantly take similar action against some other monk here?” “As to this, Bhaddāli, some monk is a constant offender, full of offences. On being spoken to by the monks he shelves the question by asking another, he answers off the point, he evinces anger and ill-will and discontent, he does not conduct himself properly, is not subdued, does not mend his ways, and does not say: ‘What can I do to please the Order?’
Therefore, Bhaddāli, it occurs to the monks: ‘This monk, your reverences, is a constant offender, full of offences. On being spoken to by the monks he shelves the question by asking another, he answers off the point, he evinces anger and ill-will and discontent, he does not conduct himself properly, is not subdued, does not mend his ways, and does not say: ‘What can I do to please the Order?’ It were good if the venerable ones were to investigate this monk in such a way that this legal question of his should not be settled quickly.’ So, Bhaddāli, the monks investigate this monk in such a way that this legal question of his is not settled quickly. But, Bhaddāli, some monk is a constant offender, full of offences. He, on being spoken to by the monks does not shelve the question by asking another, he does not answer off the point, he does not evince anger and ill-will and discontent, he conducts himself properly, is subdued, mends his ways, and he says: ‘What can I do to please the Order?
Therefore, Bhaddāli, it occurs to the monks: ‘This monk, your reverences, is a constant offender, full of offences. He, on being spoken to by the monks does not shelve the question by asking another, he does not answer off the point, he does not evince anger and ill-will and discontent, he conducts himself properly, is subdued, mends his ways, and he says: ‘What can I do to please the Order? It were good if the venerable ones were to investigate this monk in such a way that this legal question of his should be settled quickly.’ So, Bhaddāli, the monte investigate this monk in such a way that this legal question of his is settled quickly.
Then, Bhaddāli, some monk here is an occasional offender, he is not full of offences. But he, on being spoken to by the monks shelves the question by asking another, he answers off the point, he evinces anger and ill-will and discontent, he does not conduct himself properly, is not subdued, does not mend his ways, and does not say: ‘What can I do to please the Order?’
Therefore, Bhaddāli, it occurs to the monks: This monk, your reverences, is an occasional offender, he is not full of offences. But he, on being spoken to by the monks shelves the question by asking another, he answers off the point, he evinces anger and ill-will and discontent, he does not conduct himself properly, is not subdued, does not mend his ways, and does not say: ‘What can I do to please the Order?’ It were good if the venerable ones were to investigate this monk in such a way that this legal question of his should not be settled quickly.’ So, Bhaddāli, the monks investigate this monk in such a way that this legal question of his is not settled quickly. But, Bhaddāli, some monk is an occasional offender, he is not full of offences. He, on being spoken to by the monks does not shelve the question by asking another, he does not answer off the point, he does not evince anger and ill-will and discontent, he conducts himself properly, is subdued, mends his ways, and he says: ‘What can I do to please the Order?
Therefore, Bhaddāli, it occurs to the monks: This monk, your reverences, is an occasional offender, he is not full of offences. He, on being spoken to by the monks does not shelve the question by asking another, he does not answer off the point, he does not evince anger and ill-will and discontent, he conducts himself properly, is subdued, mends his ways, and he says: ‘What can I do to please the Order? It were good if the venerable ones were to investigate this monk in such a way that this legal question of his should be settled quickly.’ So, Bhaddāli, the monte investigate this monk in such a way that this legal question of his is settled quickly.
In this connection, Bhaddāli, some monk is going along with only a little faith, with only a little regard. Therefore, Bhaddāli, it occurs to the monks: ‘This reverend monk is going along with only a little faith, only a little regard. If we constantly take action against this monk, be careful lest even that little faith of his, even that little regard, deteriorate.’ Bhaddāli, it is like a man with only one eye—his friends and acquaintances, his kith and kin would take care of that one eye so that that one eye of his did not deteriorate, thinking: ‘Take care lest that one eye of his deteriorates.’
Even so, Bhaddāli, some monk goes along with only a little faith, only a little regard. Therefore, Bhaddāli, it occurs to the monks: ‘This reverend monk is going along with only a little faith, only a little regard. If we constantly take action against this monk, be careful lest even that little faith of his, even that little regard, deteriorate.’
This, Bhaddāli, is the cause, this the reason why they constantly take action against some monk here. But, Bhaddāli, this is the cause, this the reason why they do not constantly take similar action against some (other) monk here.”
“What is the cause, revered sir, what the reason why there were formerly fewer rules of training, but more monks who were established in profound knowledge? And what is the cause, revered sir, what the reason why there are now more rules of training, but fewer monks who are established in profound knowledge?” “It is thus, Bhaddāli: when beings are deteriorating, when true Dhamma is vanishing away, there are more rules of training and fewer monks established in profound knowledge. Not until some conditions, which cause cankers appear here in the Order does the Teacher, Bhaddāli, lay down a rule of training for disciples. But when, Bhaddāli, some conditions which cause cankers appear here in the Order, then the Teacher lays down a rule of training for disciples, so as to ward off those very conditions which cause cankers.
Not until the Order has arrived at greatness, Bhaddāli, do some conditions which cause cankers appear here in the Order. But when, Bhaddāli, the Order has arrived at greatness, then some conditions which cause cankers appear here in the Order, and then the Teacher lays down a rule of training for disciples so as to ward off those very conditions which cause cankers.
Not until the Order has arrived at the height of gain, Bhaddāli, do some conditions which cause cankers appear here in the Order. But when, Bhaddāli, the Order has arrived at the height of gain, then some conditions which cause cankers appear here in the Order, and then the Teacher lays down a rule of training for disciples so as to ward off those very conditions which cause cankers.
Not until the Order has arrived at the height of fame, Bhaddāli, do some conditions which cause cankers appear here in the Order. But when, Bhaddāli, the Order has arrived at the height of fame, then some conditions which cause cankers appear here in the Order and then the Teacher lays down a rule of training for disciples so as to ward off those very conditions which cause cankers.
Not until the Order has arrived at much learning, Bhaddāli, do some conditions which cause cankers appear here in the Order. But when, Bhaddāli, the Order has arrived at much learning, then some conditions which cause cankers appear here in the Order and then the Teacher lays down a rule of training for disciples so as to ward off those very conditions which cause cankers.
Not until the Order has arrived at long standing, Bhaddāli, do some conditions which cause cankers appear here in the Order. But when, Bhaddāli, the Order has arrived at long standing, then some conditions which cause cankers appear here in the Order and then the Teacher lays down a rule of training for disciples so as to ward off those very conditions which cause cankers.
You were few at the time when I, Bhaddāli, taught you the disquisition on Dhamma—the Parable of the Thoroughbred Colt. Do you, Bhaddāli, remember?” “No, revered sir.” “To what cause do you attribute this, Bhaddāli?” “It is that I, revered sir, for a long time was not one who carried out in full the training under the Teacher's instruction.” “This was not the only cause or reason, Bhaddāli. For, for a long time, Bhaddāli, I have known your mind with my mind (and I knew): ‘While Dhamma is being taught by me, this foolish man does not listen to Dhamma with ready ear, applying himself, paying attention, concentrating with all his mind. However, I, Bhaddāli, will teach you the disquisition on Dhamma—the Parable of the Thoroughbred Colt. Listen to it, attend carefully, and I will speak.” “Yes, revered sir,” the venerable Bhaddāli answered the Lord in assent.
The Lord spoke thus: “Bhaddāli, as a skilled horse-trainer, having received a beautiful thoroughbred, first of all makes it get used to the training in respect of wearing the bit; while it is getting used to the training in respect of wearing the bit, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect, by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of wearing the harness. While it is getting used to the training in respect of wearing the harness, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect, by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of going straight on. While it is getting used to the training in respect of going straight on, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect, by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of (running in) a circle. While it is getting used to the training in respect of (running in) a circle, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect, by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of its hoofs. While it is getting used to the training in respect of its hoofs, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of galloping. While it is getting used to the training in respect of wearing galloping, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of neighing. While it is getting used to the training in respect of neighing, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of the “royal trick”. While it is getting used to the training in respect of wearing the “royal trick,” whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of the “royal acrobatic feat”. While it is getting used to the training in respect of wearing the “royal acrobatic feat”, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of matchless speed. While it is getting used to the training in respect of matchless speed, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of matchless swiftness. While it is getting used to the training in respect of matchless swiftness, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training, it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in that respect by the continual training, the gradual training, the horse-trainer makes it get used to a further training in respect of matchless manners. While it is getting used to the training in respect of matchless manners, whatever the contortions, capers, struggles, while it is getting used to a training it was not used to before, yet because of the continual training, the gradual training it is brought to perfection in that respect.
When, Bhaddāli, the beautiful thoroughbred is perfected in each respect, the horse-trainer provides it further, with a gloss and shine. Bhaddāli, a beautiful thoroughbred, when endowed with these ten qualities, becomes worthy of a king, a royal treasure, and it is reckoned as an attribute of royalty.
Even so, Bhaddāli, if a monk is endowed with ten qualities, he is worthy of offerings, worthy of hospitality, worthy of gifts, to be saluted with joined palms, an unsurpassed field of merit for the world. With what ten? Herein, Bhaddāli, a monk is endowed with an adept's right view, he is endowed with an adept's right thought, he is endowed with an adept's right speech, he is endowed with an adept's right action, he is endowed with an adept's right mode of livelihood, he is endowed with an adept's right endeavour, he is endowed with an adept's right mindfulness, he is endowed with an adept's right concentration, he is endowed with an adept's right knowledge, he is endowed with an adept's right freedom. Bhaddāli, if a monk is endowed with these ten qualities, he is worthy of offerings, worthy of hospitality, worthy of gifts, to be saluted with joined palms, an unsurpassed field of merit for the world.”
Thus spoke the Lord. Delighted, the venerable Bhaddāli rejoiced in what the Lord had said.
Discourse to Bhaddāli: The Fifth
- Translator: I.B. Horner
