| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ६५
Majjhima Nikāya 65
The Middle-Length Suttas Collection 65
भद्दालिसुत्त
Bhaddālisutta
With Bhaddāli
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“अहं खो, भिक्खवे, एकासनभोजनं भुञ्जामि; एकासनभोजनं खो, अहं, भिक्खवे, भुञ्जमानो अप्पाबाधतञ्च सञ्जानामि अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। एथ, तुम्हेपि, भिक्खवे, एकासनभोजनं भुञ्जथ; एकासनभोजनं खो, भिक्खवे, तुम्हेपि भुञ्जमाना अप्पाबाधतञ्च सञ्जानिस्सथ अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्चा”ति।
“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 food in one sitting per day. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should eat your food in one sitting per day. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
एवं वुत्ते, आयस्मा भद्दालि भगवन्तं एतदवोच: “अहं खो, भन्ते, न उस्सहामि एकासनभोजनं भुञ्जितुं; एकासनभोजनञ्हि मे, भन्ते, भुञ्जतो सिया कुक्कुच्चं, सिया विप्पटिसारो”ति।
Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: “ahaṁ kho, bhante, na ussahāmi ekāsanabhojanaṁ bhuñjituṁ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṁ, siyā vippaṭisāro”ti.
When he said this, Venerable Bhaddāli said to the Buddha, “Sir, I’m not going to try to eat my food in one sitting per day. For when eating once a day I might feel remorse and regret.”
“तेन हि त्वं, भद्दालि, यत्थ निमन्तितो अस्ससि तत्थ एकदेसं भुञ्जित्वा एकदेसं नीहरित्वापि भुञ्जेय्यासि। एवम्पि खो त्वं, भद्दालि, भुञ्जमानो एकासनो यापेस्ससी”ति।
“Tena hi tvaṁ, bhaddāli, yattha nimantito assasi tattha ekadesaṁ bhuñjitvā ekadesaṁ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṁ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.
“Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat. Eating this way, too, you will sustain yourself.”
“एवम्पि खो अहं, भन्ते, न उस्सहामि भुञ्जितुं; एवम्पि हि मे, भन्ते, भुञ्जतो सिया कुक्कुच्चं, सिया विप्पटिसारो”ति। अथ खो आयस्मा भद्दालि भगवता सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसि। अथ खो आयस्मा भद्दालि सब्बं तं तेमासं न भगवतो सम्मुखीभावं अदासि, यथा तं सत्थुसासने सिक्खाय अपरिपूरकारी।
“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.
“Sir, I’m not going to try to eat that way, either. For when eating that way I might also feel remorse and regret.” Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not try to keep it. Then for the whole of that three months Bhaddāli did not present himself in the presence of the Buddha, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.
तेन खो पन समयेन सम्बहुला भिक्खू भगवतो चीवरकम्मं करोन्ति—निट्ठितचीवरो भगवा तेमासच्चयेन चारिकं पक्कमिस्सतीति।
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 Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
अथ खो आयस्मा भद्दालि येन ते भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा तेहि भिक्खूहि सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं भद्दालिं ते भिक्खू एतदवोचुं: “इदं खो, आवुसो भद्दालि, भगवतो चीवरकम्मं करीयति। निट्ठितचीवरो भगवा तेमासच्चयेन चारिकं पक्कमिस्सति। इङ्घावुसो भद्दालि, एतं दोसकं साधुकं मनसि करोहि, मा ते पच्छा दुक्करतरं अहोसी”ति।
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 Bhaddāli went up to those bhikkhus, and exchanged greetings with them. When the greetings and polite conversation were over, he sat down to one side. The bhikkhus said to Bhaddāli, “Friend Bhaddāli, this robe is being made for the Buddha. When it’s finished and the three months of the rains residence have passed the Buddha will set out wandering. Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.”
“एवमावुसो”ति खो आयस्मा भद्दालि तेसं भिक्खूनं पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा भद्दालि भगवन्तं एतदवोच: “अच्चयो मं, भन्ते, अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, योहं भगवता सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसिं। तस्स मे, भन्ते, भगवा अच्चयं अच्चयतो पटिग्गण्हातु आयतिं संवराया”ति।
“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,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“तग्घ त्वं, भद्दालि, अच्चयो अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, यं त्वं मया सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसि।
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.
“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.
समयोपि खो ते, भद्दालि, अप्पटिविद्धो अहोसि: ‘भगवा खो सावत्थियं विहरति, भगवापि मं जानिस्सति—भद्दालि नाम भिक्खु सत्थुसासने सिक्खाय अपरिपूरकारीऽति। अयम्पि खो ते, भद्दालि, समयो अप्पटिविद्धो अहोसि।
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.
And you didn’t realize this situation: ‘The Buddha is staying in Sāvatthī, and he’ll know me as the bhikkhu named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’
समयोपि खो ते, भद्दालि, अप्पटिविद्धो अहोसि: ‘सम्बहुला खो भिक्खू सावत्थियं वस्सं उपगता, तेपि मं जानिस्सन्ति—भद्दालि नाम भिक्खु सत्थुसासने सिक्खाय अपरिपूरकारीऽति। अयम्पि खो ते, भद्दालि, समयो अप्पटिविद्धो अहोसि। समयोपि खो ते, भद्दालि, अप्पटिविद्धो अहोसि: ‘सम्बहुला खो भिक्खुनियो सावत्थियं वस्सं उपगता, तापि मं जानिस्सन्ति—भद्दालि नाम भिक्खु सत्थुसासने सिक्खाय अपरिपूरकारीऽति। अयम्पि खो ते, भद्दालि, समयो अप्पटिविद्धो अहोसि। समयोपि खो ते, भद्दालि, अप्पटिविद्धो अहोसि: ‘सम्बहुला खो उपासका सावत्थियं पटिवसन्ति, तेपि मं जानिस्सन्ति—भद्दालि नाम भिक्खु सत्थुसासने सिक्खाय अपरिपूरकारीऽति। अयम्पि खो ते, भद्दालि, समयो अप्पटिविद्धो अहोसि। समयोपि खो ते, भद्दालि, अप्पटिविद्धो अहोसि: ‘सम्बहुला खो उपासिका सावत्थियं पटिवसन्ति, तापि मं जानिस्सन्ति—भद्दालि नाम भिक्खु सत्थुसासने सिक्खाय अपरिपूरकारीऽति। अयम्पि खो ते, भद्दालि, समयो अप्पटिविद्धो अहोसि।
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.
And you didn’t realize this situation: ‘Several monks have commenced the rains retreat in Sāvatthī … several nuns have commenced the rains retreat in Sāvatthī … several laymen reside in Sāvatthī … several laywomen reside in Sāvatthī, and they’ll know me as the bhikkhu named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. …
समयोपि खो ते, भद्दालि, अप्पटिविद्धो अहोसि: ‘सम्बहुला खो नानातित्थिया समणब्राह्मणा सावत्थियं वस्सं उपगता, तेपि मं जानिस्सन्ति—भद्दालि नाम भिक्खु समणस्स गोतमस्स सावको थेरञ्ञतरो भिक्खु सासने सिक्खाय अपरिपूरकारीऽति। अयम्पि खो ते, भद्दालि, समयो अप्पटिविद्धो अहोसी”ति।
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.
Several ascetics and brahmins who follow various other religions have commenced the rains retreat in Sāvatthī, and they’ll know me as the bhikkhu named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’ You also didn’t realize this situation.”
“अच्चयो मं, भन्ते, अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, योहं भगवता सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसिं। तस्स मे, भन्ते, भगवा अच्चयं अच्चयतो पटिग्गण्हातु आयतिं संवराया”ति।
“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.
“I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“तग्घ त्वं, भद्दालि, अच्चयो अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, यं त्वं मया सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसि।
“Taggha tvaṁ, bhaddāli, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṁ samādiyamāne anussāhaṁ pavedesi.
“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.
तं किं मञ्ञसि, भद्दालि, इधस्स भिक्खु उभतोभागविमुत्तो, तमहं एवं वदेय्यं: ‘एहि मे त्वं, भिक्खु, पङ्के सङ्कमो होहीऽति, अपि नु खो सो सङ्कमेय्य वा अञ्ञेन वा कायं सन्नामेय्य, ‘नोऽति वा वदेय्या”ति?
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 I was to say this to a bhikkhu who is freed both ways: ‘Please, bhikkhu, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तं किं मञ्ञसि, भद्दालि, इधस्स भिक्खु पञ्ञाविमुत्तो … कायसक्खि … दिट्ठिप्पत्तो … सद्धाविमुत्तो … धम्मानुसारी … सद्धानुसारी, तमहं एवं वदेय्यं: ‘एहि मे त्वं, भिक्खु, पङ्के सङ्कमो होहीऽति, अपि नु खो सो सङ्कमेय्य वा अञ्ञेन वा कायं सन्नामेय्य, ‘नोऽति वा वदेय्या”ति?
“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 I was to say the same thing to a bhikkhu who is freed by wisdom, or a personal witness, or attained to view, or freed by faith, or a follower of the teachings, or a follower by faith: ‘Please, bhikkhu, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तं किं मञ्ञसि, भद्दालि, अपि नु त्वं, भद्दालि, तस्मिं समये उभतोभागविमुत्तो वा होसि पञ्ञाविमुत्तो वा कायसक्खि वा दिट्ठिप्पत्तो वा सद्धाविमुत्तो वा धम्मानुसारी वा सद्धानुसारी वा”ति?
“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 freed both ways, freed by wisdom, a personal witness, attained to view, freed by faith, a follower of the teachings, or a follower by faith?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“ननु त्वं, भद्दालि, तस्मिं समये रित्तो तुच्छो अपरद्धो”ति?
“Nanu tvaṁ, bhaddāli, tasmiṁ samaye ritto tuccho aparaddho”ti?
“Weren’t you void, hollow, and mistaken?”
“एवं, भन्ते।
“Evaṁ, bhante.
“Yes, sir.”
अच्चयो मं, भन्ते, अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, योहं भगवता सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसिं। तस्स मे, भन्ते, भगवा अच्चयं अच्चयतो पटिग्गण्हातु आयतिं संवराया”ति।
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.
“I made a mistake, sir. … Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“तग्घ त्वं, भद्दालि, अच्चयो अच्चगमा यथाबालं यथामूळ्हं यथाअकुसलं, यं त्वं मया सिक्खापदे पञ्ञापियमाने भिक्खुसङ्घे सिक्खं समादियमाने अनुस्साहं पवेदेसि। यतो च खो त्वं, भद्दालि, अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोसि, तं ते मयं पटिग्गण्हाम। वुद्धिहेसा, भद्दालि, अरियस्स विनये यो अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोति, आयतिं संवरं आपज्जति।
“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, you made a mistake. … But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
इध, भद्दालि, एकच्चो भिक्खु सत्थुसासने सिक्खाय अपरिपूरकारी होति। तस्स एवं होति: ‘यन्नूनाहं विवित्तं सेनासनं भजेय्यं अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। अप्पेव नामाहं उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरेय्यन्ऽति। सो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। तस्स तथावूपकट्ठस्स विहरतो सत्थापि उपवदति, अनुविच्चपि विञ्ञू सब्रह्मचारी उपवदन्ति, देवतापि उपवदन्ति, अत्तापि अत्तानं उपवदति। सो सत्थारापि उपवदितो, अनुविच्चपि विञ्ञूहि सब्रह्मचारीहि उपवदितो, देवताहिपि उपवदितो, अत्तनापि अत्तानं उपवदितो न उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरोति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय अपरिपूरकारिस्स।
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 uttari1 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.
Bhaddāli, take a bhikkhu who doesn’t fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ So they frequent a secluded lodging. While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves. Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones. Why is that? Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions.
इध पन, भद्दालि, एकच्चो भिक्खु सत्थुसासने सिक्खाय परिपूरकारी होति। तस्स एवं होति: ‘यन्नूनाहं विवित्तं सेनासनं भजेय्यं अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। अप्पेव नामाहं उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरेय्यन्ऽति। सो विवित्तं सेनासनं भजति अरञ्ञं रुक्खमूलं पब्बतं कन्दरं गिरिगुहं सुसानं वनपत्थं अब्भोकासं पलालपुञ्जं। तस्स तथावूपकट्ठस्स विहरतो सत्थापि न उपवदति, अनुविच्चपि विञ्ञू सब्रह्मचारी न उपवदन्ति, देवतापि न उपवदन्ति, अत्तापि अत्तानं न उपवदति। सो सत्थारापि अनुपवदितो, अनुविच्चपि विञ्ञूहि सब्रह्मचारीहि अनुपवदितो, देवताहिपि अनुपवदितो, अत्तनापि अत्तानं अनुपवदितो उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरोति।
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 take a bhikkhu who does fulfill the training according to the Teacher’s instructions. They think, ‘Why don’t I frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves. Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.
सो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्स।
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, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
पुन चपरं, भद्दालि, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्स।
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, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
पुन चपरं, भद्दालि, भिक्खु पीतिया च विरागा उपेक्खको च विहरति, सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्स।
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, with the fading away of rapture, a bhikkhu enters and remains in the third jhāna, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
पुन चपरं, भद्दालि, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्स।
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, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामेति। सो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्स।
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.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामेति। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता …पे… विनिपातं निरयं उपपन्ना; इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता …पे… सुगतिं सग्गं लोकं उपपन्नाऽति इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन …पे… यथाकम्मूपगे सत्ते पजानाति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्स।
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.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनिन्नामेति। सो ‘इदं दुक्खन्ऽति यथाभूतं पजानाति, ‘अयं दुक्खसमुदयोऽति यथाभूतं पजानाति, ‘अयं दुक्खनिरोधोऽति यथाभूतं पजानाति, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति; ‘इमे आसवाऽति यथाभूतं पजानाति, ‘अयं आसवसमुदयोऽति यथाभूतं पजानाति, ‘अयं आसवनिरोधोऽति यथाभूतं पजानाति, ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं पजानाति।
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.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। तं किस्स हेतु? एवञ्हि तं, भद्दालि, होति यथा तं सत्थुसासने सिक्खाय परिपूरकारिस्सा”ति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Taṁ kissa hetu? Evañhi taṁ, bhaddāli, hoti yathā taṁ satthusāsane sikkhāya paripūrakārissā”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”
एवं वुत्ते, आयस्मा भद्दालि भगवन्तं एतदवोच: “को नु खो, भन्ते, हेतु, को पच्चयो येन मिधेकच्चं भिक्खुं पसय्ह पसय्ह कारणं करोन्ति? को पन, भन्ते, हेतु, को पच्चयो येन मिधेकच्चं भिक्खुं नो तथा पसय्ह पसय्ह कारणं करोन्ती”ति?
Evaṁ vutte, āyasmā bhaddāli bhagavantaṁ etadavoca: “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ pasayha pasayha2 kāraṇaṁ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṁ bhikkhuṁ no tathā pasayha pasayha kāraṇaṁ karontī”ti?
When he said this, Venerable Bhaddāli said to the Buddha, “What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him? And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”
“इध, भद्दालि, एकच्चो भिक्खु अभिण्हापत्तिको होति आपत्तिबहुलो। सो भिक्खूहि वुच्चमानो अञ्ञेनञ्ञं पटिचरति, बहिद्धा कथं अपनामेति, कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, न सम्मा वत्तति, न लोमं पातेति, न नेत्थारं वत्तति, ‘येन सङ्घो अत्तमनो होति तं करोमीऽति नाह। तत्र, भद्दालि, भिक्खूनं एवं होति: ‘अयं खो, आवुसो, भिक्खु अभिण्हापत्तिको आपत्तिबहुलो। सो भिक्खूहि वुच्चमानो अञ्ञेनञ्ञं पटिचरति, बहिद्धा कथं अपनामेति, कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, न सम्मा वत्तति, न लोमं पातेति, न नेत्थारं वत्तति, “येन सङ्घो अत्तमनो होति तं करोमी”ति नाह। साधु वतायस्मन्तो इमस्स भिक्खुनो तथा तथा उपपरिक्खथ यथास्सिदं अधिकरणं न खिप्पमेव वूपसमेय्याऽति। तस्स खो एवं, भद्दालि, भिक्खुनो भिक्खू तथा तथा उपपरिक्खन्ति यथास्सिदं अधिकरणं न खिप्पमेव वूपसम्मति।
“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 yathāssidaṁ3 adhikaraṇaṁ na khippameva vūpasameyyā’ti. Tassa kho evaṁ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṁ adhikaraṇaṁ na khippameva vūpasammati.
“Take a monk who is a frequent offender with many offenses. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’ In such a case, the monks say: ‘Friends, this monk is a frequent offender, with many offenses. When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays annoyance, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.” It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do.
इध पन, भद्दालि, एकच्चो भिक्खु अभिण्हापत्तिको होति आपत्तिबहुलो। सो भिक्खूहि वुच्चमानो नाञ्ञेनञ्ञं पटिचरति, बहिद्धा कथं न अपनामेति, न कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, सम्मा वत्तति, लोमं पातेति, नेत्थारं वत्तति, ‘येन सङ्घो अत्तमनो होति तं करोमीऽति आह। तत्र, भद्दालि, भिक्खूनं एवं होति: ‘अयं खो, आवुसो, भिक्खु अभिण्हापत्तिको आपत्तिबहुलो। सो भिक्खूहि वुच्चमानो नाञ्ञेनञ्ञं पटिचरति, बहिद्धा कथं न अपनामेति, न कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, सम्मा वत्तति, लोमं पातेति, नेत्थारं वत्तति, “येन सङ्घो अत्तमनो होति तं करोमी”ति आह। साधु वतायस्मन्तो, इमस्स भिक्खुनो तथा तथा उपपरिक्खथ यथास्सिदं अधिकरणं खिप्पमेव वूपसमेय्याऽति। तस्स खो एवं, भद्दालि, भिक्खुनो भिक्खू तथा तथा उपपरिक्खन्ति यथास्सिदं अधिकरणं खिप्पमेव वूपसम्मति।
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.
Take some other monk who is a frequent offender with many offenses. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ In such a case, the monks say: ‘Friends, this monk is a frequent offender, with many offenses. When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display annoyance, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’ It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ And that’s what they do.
इध, भद्दालि, एकच्चो भिक्खु अधिच्चापत्तिको होति अनापत्तिबहुलो। सो भिक्खूहि वुच्चमानो अञ्ञेनञ्ञं पटिचरति, बहिद्धा कथं अपनामेति, कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, न सम्मा वत्तति, न लोमं पातेति, न नेत्थारं वत्तति, ‘येन सङ्घो अत्तमनो होति तं करोमीऽति नाह। तत्र, भद्दालि, भिक्खूनं एवं होति: ‘अयं खो, आवुसो, भिक्खु अधिच्चापत्तिको अनापत्तिबहुलो। सो भिक्खूहि वुच्चमानो अञ्ञेनञ्ञं पटिचरति, बहिद्धा कथं अपनामेति, कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, न सम्मा वत्तति, न लोमं पातेति, न नेत्थारं वत्तति, “येन सङ्घो अत्तमनो होति तं करोमी”ति नाह। साधु वतायस्मन्तो, इमस्स भिक्खुनो तथा तथा उपपरिक्खथ यथास्सिदं अधिकरणं न खिप्पमेव वूपसमेय्याऽति। तस्स खो एवं, भद्दालि, भिक्खुनो भिक्खू तथा तथा उपपरिक्खन्ति यथास्सिदं अधिकरणं न खिप्पमेव वूपसम्मति।
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.
Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … In such a case, the monks say: ‘Friends, this monk is an occasional offender without many offenses. When admonished by the monks, he dodges the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’ And that’s what they do.
इध पन, भद्दालि, एकच्चो भिक्खु अधिच्चापत्तिको होति अनापत्तिबहुलो। सो भिक्खूहि वुच्चमानो नाञ्ञेनञ्ञं पटिचरति, न बहिद्धा कथं अपनामेति, न कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, सम्मा वत्तति, लोमं पातेति, नेत्थारं वत्तति, ‘येन सङ्घो अत्तमनो होति तं करोमीऽति आह। तत्र, भद्दालि, भिक्खूनं एवं होति: ‘अयं खो, आवुसो, भिक्खु अधिच्चापत्तिको अनापत्तिबहुलो। सो भिक्खूहि वुच्चमानो नाञ्ञेनञ्ञं पटिचरति, न बहिद्धा कथं अपनामेति, न कोपञ्च दोसञ्च अप्पच्चयञ्च पातुकरोति, सम्मा वत्तति, लोमं पातेति, नेत्थारं वत्तति, “येन सङ्घो अत्तमनो होति तं करोमी”ति आह। साधु वतायस्मन्तो, इमस्स भिक्खुनो तथा तथा उपपरिक्खथ यथास्सिदं अधिकरणं खिप्पमेव वूपसमेय्याऽति। तस्स खो एवं, भद्दालि, भिक्खुनो भिक्खू तथा तथा उपपरिक्खन्ति यथास्सिदं अधिकरणं खिप्पमेव वूपसम्मति।
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.
Take some other monk who is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … In such a case, the monks say: ‘Friends, this monk is an occasional offender without many offenses. When admonished by the monks, he doesn’t dodge the issue … It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’ And that’s what they do.
इध, भद्दालि, एकच्चो भिक्खु सद्धामत्तकेन वहति पेममत्तकेन। तत्र, भद्दालि, भिक्खूनं एवं होति: ‘अयं खो, आवुसो, भिक्खु सद्धामत्तकेन वहति पेममत्तकेन। सचे मयं इमं भिक्खुं पसय्ह पसय्ह कारणं करिस्साम—मा यम्पिस्स तं सद्धामत्तकं पेममत्तकं तम्हापि परिहायीऽति।
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.
Take some other monk who gets by with mere faith and love. In such a case, the monks say: ‘Friends, this monk gets by with mere faith and love. If we punish him, repeatedly pressuring him—no, let him not lose what little faith and love he has!’
सेय्यथापि, भद्दालि, पुरिसस्स एकं चक्खुं, तस्स मित्तामच्चा ञातिसालोहिता तं एकं चक्खुं रक्खेय्युं: ‘मा यम्पिस्स तं एकं चक्खुं तम्हापि परिहायीऽति; एवमेव खो, भद्दालि, इधेकच्चो भिक्खु सद्धामत्तकेन वहति पेममत्तकेन। तत्र, भद्दालि, भिक्खूनं एवं होति: ‘अयं खो, आवुसो, भिक्खु सद्धामत्तकेन वहति पेममत्तकेन। सचे मयं इमं भिक्खुं पसय्ह पसय्ह कारणं करिस्साम—मा यम्पिस्स तं सद्धामत्तकं पेममत्तकं तम्हापि परिहायीऽति। अयं खो, भद्दालि, हेतु अयं पच्चयो येन मिधेकच्चं भिक्खुं पसय्ह पसय्ह कारणं करोन्ति। अयं पन, भद्दालि, हेतु अयं पच्चयो, येन मिधेकच्चं भिक्खुं नो तथा पसय्ह पसय्ह कारणं करोन्ती”ति।
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 there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye: ‘Let them not lose the one eye that they have!’ In the same way, some monk gets by with mere faith and love. In such a case, the monks say: ‘Friends, this monk gets by with mere faith and love. If we punish him, repeatedly pressuring him—no, let him not lose what little faith and love he has!’ This is the cause, this is the reason why they punish some monk, repeatedly pressuring him. And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”
“को नु खो, भन्ते, हेतु, को पच्चयो येन पुब्बे अप्पतरानि चेव सिक्खापदानि अहेसुं बहुतरा च भिक्खू अञ्ञाय सण्ठहिंसु? को पन, भन्ते, हेतु, को पच्चयो येन एतरहि बहुतरानि चेव सिक्खापदानि होन्ति अप्पतरा च भिक्खू अञ्ञाय सण्ठहन्ती”ति?
“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, sir, what is the reason why there used to be fewer training rules but more enlightened bhikkhus? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened bhikkhus?”
“एवमेतं, भद्दालि, होति सत्तेसु हायमानेसु, सद्धम्मे अन्तरधायमाने, बहुतरानि चेव सिक्खापदानि होन्ति अप्पतरा च भिक्खू अञ्ञाय सण्ठहन्तीति। न ताव, भद्दालि, सत्था सावकानं सिक्खापदं पञ्ञापेति याव न इधेकच्चे आसवट्ठानीया धम्मा सङ्घे पातुभवन्ति। यतो च खो, भद्दालि, इधेकच्चे आसवट्ठानीया धम्मा सङ्घे पातुभवन्ति, अथ सत्था सावकानं सिक्खापदं पञ्ञापेति तेसंयेव आसवट्ठानीयानं धम्मानं पटिघाताय।
“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’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened bhikkhus. The Teacher doesn’t lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha. But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.
न ताव, भद्दालि, इधेकच्चे आसवट्ठानीया धम्मा सङ्घे पातुभवन्ति याव न सङ्घो महत्तं पत्तो होति। यतो च खो, भद्दालि, सङ्घो महत्तं पत्तो होति, अथ इधेकच्चे आसवट्ठानीया धम्मा सङ्घे पातुभवन्ति। अथ सत्था सावकानं सिक्खापदं पञ्ञापेति तेसंयेव आसवट्ठानीयानं धम्मानं पटिघाताय। न ताव, भद्दालि, इधेकच्चे आसवट्ठानीया धम्मा सङ्घे पातुभवन्ति याव न सङ्घो लाभग्गं पत्तो होति, यसग्गं पत्तो होति, बाहुसच्चं पत्तो होति, रत्तञ्ञुतं पत्तो होति। यतो च खो, भद्दालि, सङ्घो रत्तञ्ञुतं पत्तो होति, अथ इधेकच्चे आसवट्ठानीया धम्मा सङ्घे पातुभवन्ति, अथ सत्था सावकानं सिक्खापदं पञ्ञापेति तेसंयेव आसवट्ठानीयानं धम्मानं पटिघाताय।
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.
And they don’t appear until the Saṅgha has attained a great size, an abundance of material support and fame, learning, and seniority. But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.
अप्पका खो तुम्हे, भद्दालि, तेन समयेन अहुवत्थ यदा वो अहं आजानीयसुसूपमं धम्मपरियायं देसेसिं। तं सरसि भद्दाली”ति?
Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṁ ājānīyasusūpamaṁ dhammapariyāyaṁ desesiṁ. Taṁ sarasi4 bhaddālī”ti?
There were only a few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt. Do you remember that, Bhaddāli?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तत्र, भद्दालि, कं हेतुं पच्चेसी”ति?
“Tatra, bhaddāli, kaṁ hetuṁ paccesī”ti?
“What do you believe the reason for that is?”
“सो हि नूनाहं, भन्ते, दीघरत्तं सत्थुसासने सिक्खाय अपरिपूरकारी अहोसिन्”ति।
“So hi nūnāhaṁ, bhante, dīgharattaṁ satthusāsane sikkhāya aparipūrakārī ahosin”ti.
“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”
“न खो, भद्दालि, एसेव हेतु, एस पच्चयो। अपि च मे त्वं, भद्दालि, दीघरत्तं चेतसा चेतोपरिच्च विदितो: ‘न चायं मोघपुरिसो मया धम्मे देसियमाने अट्ठिं कत्वा मनसि कत्वा सब्बचेतसो समन्नाहरित्वा ओहितसोतो धम्मं सुणातीऽति। अपि च ते अहं, भद्दालि, आजानीयसुसूपमं धम्मपरियायं देसेस्सामि। तं सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“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 sabbacetaso5 samannāharitvā ohitasoto dhammaṁ suṇātī’ti. Api ca te ahaṁ, bhaddāli, ājānīyasusūpamaṁ dhammapariyāyaṁ desessāmi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“That’s not the only reason, Bhaddāli. Rather, for a long time I have comprehended your mind and known: ‘While I’m teaching, this silly man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen.’ Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt. Listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो आयस्मा भद्दालि भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” Bhaddāli replied. The Buddha said this:
“सेय्यथापि, भद्दालि, दक्खो अस्सदमको भद्रं अस्साजानीयं लभित्वा पठमेनेव मुखाधाने कारणं कारेति। तस्स मुखाधाने कारणं कारियमानस्स होन्तियेव विसूकायितानि विसेवितानि विप्फन्दितानि कानिचि कानिचि, यथा तं अकारितपुब्बं कारणं कारियमानस्स। सो अभिण्हकारणा अनुपुब्बकारणा तस्मिं ठाने परिनिब्बायति।
“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 a deft horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice it quells that bad habit.
यतो खो, भद्दालि, भद्रो अस्साजानीयो अभिण्हकारणा अनुपुब्बकारणा तस्मिं ठाने परिनिब्बुतो होति, तमेनं अस्सदमको उत्तरि कारणं कारेति युगाधाने। तस्स युगाधाने कारणं कारियमानस्स होन्तियेव विसूकायितानि विसेवितानि विप्फन्दितानि कानिचि कानिचि, यथा तं अकारितपुब्बं कारणं कारियमानस्स। सो अभिण्हकारणा अनुपुब्बकारणा तस्मिं ठाने परिनिब्बायति।
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 it has done this, the horse trainer next makes it get used to wearing the harness. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice it quells that bad habit.
यतो खो, भद्दालि, भद्रो अस्साजानीयो अभिण्हकारणा अनुपुब्बकारणा तस्मिं ठाने परिनिब्बुतो होति, तमेनं अस्सदमको उत्तरि कारणं कारेति अनुक्कमे मण्डले खुरकासे धावे दवत्ते राजगुणे राजवंसे उत्तमे जवे उत्तमे हये उत्तमे साखल्ये। तस्स उत्तमे जवे उत्तमे हये उत्तमे साखल्ये कारणं कारियमानस्स होन्तियेव विसूकायितानि विसेवितानि विप्फन्दितानि कानिचि कानिचि, यथा तं अकारितपुब्बं कारणं कारियमानस्स। सो अभिण्हकारणा अनुपुब्बकारणा तस्मिं ठाने परिनिब्बायति।
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari kāraṇaṁ kāreti anukkame maṇḍale khurakāse6 dhāve davatte7 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 it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness. Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice it quells that bad habit.
यतो खो, भद्दालि, भद्रो अस्साजानीयो अभिण्हकारणा अनुपुब्बकारणा तस्मिं ठाने परिनिब्बुतो होति, तमेनं अस्सदमको उत्तरि वण्णियञ्च पाणियञ्च अनुप्पवेच्छति। इमेहि खो, भद्दालि, दसहङ्गेहि समन्नागतो भद्रो अस्साजानीयो राजारहो होति राजभोग्गो रञ्ञो अङ्गन्तेव सङ्ख्यं गच्छति।
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṁ ṭhāne parinibbuto hoti, tamenaṁ assadamako uttari vaṇṇiyañca pāṇiyañca8 anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṁ gacchati.
When it has done this, the horse trainer next rewards it with a grooming and a rub down. A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.
एवमेव खो, भद्दालि, दसहि धम्मेहि समन्नागतो भिक्खु आहुनेय्यो होति पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो अनुत्तरं पुञ्ञक्खेत्तं लोकस्स। कतमेहि दसहि? इध, भद्दालि, भिक्खु असेखाय सम्मादिट्ठिया समन्नागतो होति, असेखेन सम्मासङ्कप्पेन समन्नागतो होति, असेखाय सम्मावाचाय समन्नागतो होति, असेखेन सम्माकम्मन्तेन समन्नागतो होति, असेखेन सम्माआजीवेन समन्नागतो होति, असेखेन सम्मावायामेन समन्नागतो होति, असेखाय सम्मासतिया समन्नागतो होति, असेखेन सम्मासमाधिना समन्नागतो होति, असेखेन सम्माञाणेन समन्नागतो होति, असेखाय सम्माविमुत्तिया समन्नागतो होति—इमेहि खो, भद्दालि, दसहि धम्मेहि समन्नागतो भिक्खु आहुनेय्यो होति पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो अनुत्तरं पुञ्ञक्खेत्तं लोकस्सा”ति।
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, a bhikkhu with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What ten? It’s when a bhikkhu has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. A bhikkhu with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
इदमवोच भगवा। अत्तमनो आयस्मा भद्दालि भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Bhaddāli was happy with what the Buddha said.
भद्दालिसुत्तं निट्ठितं पञ्चमं।
Bhaddālisuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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