5.
The Discourse to Bhaddāli
134. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I, monks, eat food at one sitting; eating food at one sitting, monks, I perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, monks, eat food at one sitting; eating food at one sitting, monks, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding." When this was said, the Venerable Bhaddāli said this to the Blessed One - "I, venerable sir, am not able to eat food at one sitting; for if I were to eat food at one sitting, venerable sir, there would be remorse, there would be regret." "If so, Bhaddāli, wherever you are invited, having eaten a portion there, you should take out a portion and eat it. Even thus, Bhaddāli, eating at one sitting, you will sustain yourself." "Even thus, venerable sir, I am not able to eat; for even thus, venerable sir, if I were to eat, there would be remorse, there would be regret." Then the Venerable Bhaddāli, when a training rule was being laid down by the Blessed One, when the training was being undertaken by the Community of monks, declared his lack of endeavour. Then the Venerable Bhaddāli did not come into the presence of the Blessed One for that entire three months, as one who does not fulfil the training in the Teacher's instruction.
135. Now at that time several monks were doing robe-making work for the Blessed One - "When the robe is finished, the Blessed One will set out on a journey after the three months." Then the Venerable Bhaddāli approached those monks; having approached, he exchanged friendly greetings with those monks. Having concluded the pleasant and memorable talk, he sat down to one side. To the Venerable Bhaddāli seated to one side, those monks said this - "This robe-making work for the Blessed One is being done, friend Bhaddāli. When the robe is finished, the Blessed One will set out on a journey after the three months. Come, friend Bhaddāli, pay close attention to this fault, lest it become more difficult for you afterwards." "Yes, friends," the Venerable Bhaddāli replied to those monks and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Bhaddāli said this to the Blessed One - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by the Blessed One, when the training was being undertaken by the Community of monks, I declared my lack of endeavour. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future."
"Truly, Bhaddāli, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by me, when the training was being undertaken by the Community of monks, you declared your lack of endeavour. And this occasion too was not understood by you, Bhaddāli - 'The Blessed One is dwelling at Sāvatthī, the Blessed One too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several monks have entered the rains retreat at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several nuns have entered the rains retreat at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several male lay followers are dwelling at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several female lay followers are dwelling at Sāvatthī, they too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli. And this occasion too was not understood by you, Bhaddāli - 'Several ascetics and brahmins of various sects have entered the rains retreat at Sāvatthī, they too will know me - the monk named Bhaddāli, a disciple of the ascetic Gotama, a certain elder monk, does not fulfil the training in the instruction.' This occasion too was not understood by you, Bhaddāli."
"A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by the Blessed One, when the training was being undertaken by the community of monks, I declared my lack of endeavour. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, Bhaddāli, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by me, when the training was being undertaken by the community of monks, you declared your lack of endeavour."
136. "What do you think, Bhaddāli, suppose here there were a monk liberated in both ways, and I were to say to him thus - 'Come, monk, be a bridge for me in the mud' - would he cross over, or would he bend his body away, or would he say 'no'?"
"No, Venerable Sir."
"What do you think, Bhaddāli, suppose here there were a monk liberated by wisdom... a body-witness... one attained to right view... one liberated by faith... a follower of the Teaching... a faith-follower, and I were to say to him thus - 'Come, monk, be a bridge for me in the mud' - would he cross over, or would he bend his body away, or would he say 'no'?"
"No, Venerable Sir."
"What do you think, Bhaddāli, were you, Bhaddāli, at that time one liberated in both ways, or one liberated by wisdom, or a body-witness, or one attained to right view, or one liberated by faith, or a follower of the Teaching, or a faith-follower?"
"No, Venerable Sir."
"Were you not, Bhaddāli, at that time empty, hollow, defeated?"
"Yes, Venerable Sir. A transgression overcame me, Venerable Sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by the Blessed One, when the training was being undertaken by the Community of monks, I declared my lack of endeavour. May the Blessed One accept my transgression as a transgression for the sake of restraint in the future." "Truly, Bhaddāli, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when a training rule was being laid down by me, when the training was being undertaken by the Community of monks, you declared your lack of endeavour. But since you, Bhaddāli, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Bhaddāli, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future."
137. "Here, Bhaddāli, a certain monk does not fulfil the training in the Teacher's instruction. He thinks thus: 'What if I were to resort to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. Perhaps I might realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones.' He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. As he dwells thus withdrawn, the Teacher blames him, wise fellow monks having investigated blame him, deities blame him, he himself blames himself. He, blamed by the Teacher, blamed by wise fellow monks having investigated, blamed by deities, blamed by himself, does not realize any super-human achievement, any distinction of knowledge and vision worthy of the noble ones. What is the reason for this? For this is so, Bhaddāli, as is natural for one who does not fulfil the training in the Teacher's instruction.
138. "Here again, Bhaddāli, a certain monk is one who fulfils the training in the Teacher's instruction. He thinks thus: 'What if I were to resort to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. Perhaps I might realize a super-human achievement, a distinction of knowledge and vision worthy of the noble ones.' He resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. As he dwells thus withdrawn, the Teacher does not blame him, wise fellow monks having investigated do not blame him, deities do not blame him, he himself does not blame himself. He, not blamed by the Teacher, not blamed by wise fellow monks having investigated, not blamed by deities, not blamed by himself, realizes a super-human achievement, a distinction of knowledge and vision worthy of the noble ones. He, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.
139. "Furthermore, Bhaddāli, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.
"Furthermore, Bhaddāli, with the fading away of rapture, a monk dwells in equanimity, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.
"Furthermore, Bhaddāli, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions: 'These beings indeed, sirs, endowed with bodily misconduct, etc. have arisen in a nether world, in hell; but these beings, sirs, endowed with bodily good conduct, etc. have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, etc. he understands beings according to their actions. What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction.
"When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' What is the reason for this? For this is so, Bhaddāli, as is natural for one who fulfils the training in the Teacher's instruction."
140. When this was said, the Venerable Bhaddāli said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, by which here they forcibly again and again take action against a certain monk? But what, venerable sir, is the cause, what is the condition, by which here they do not thus forcibly again and again take action against a certain monk?" "Here, Bhaddāli, a certain monk is one who habitually commits offences, full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who habitually commits offences, full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would not be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is not quickly settled.
141. "Here again, Bhaddāli, a certain monk is one who habitually commits offences, full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who habitually commits offences, full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is quickly settled.
142. "Here, Bhaddāli, a certain monk is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure; he does not behave properly, he is not subdued, he does not make amends, he does not say 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would not be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is not quickly settled.
143. "Here again, Bhaddāli, a certain monk is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' Therein, Bhaddāli, the monks think thus - This monk, friends, is one who occasionally commits offences, not full of offences. He, when spoken to by the monks, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure; he behaves properly, he is subdued, he makes amends, he says 'I will do that by which the Community is pleased.' It would be good indeed if the venerables were to investigate this monk in such a way that this legal case would be quickly settled. Thus indeed, Bhaddāli, the monks investigate that monk in such a way that this legal case is quickly settled.
144. "Here, Bhaddāli, a certain monk carries on merely through faith, merely through affection. Therein, Bhaddāli, the monks think thus - 'This monk, friend, carries on merely through faith, merely through affection. If we were to forcibly again and again take action against this monk - let him not fall away even from that mere faith, that mere affection.' Just as, Bhaddāli, a man has one eye, and his friends and colleagues, relatives and blood-relations would protect that one eye - 'Let him not fall away even from that one eye'; just so, Bhaddāli, here a certain monk carries on merely through faith, merely through affection. Therein, Bhaddāli, the monks think thus - 'This monk, friend, carries on merely through faith, merely through affection. If we were to forcibly again and again take action against this monk - let him not fall away even from that mere faith, that mere affection.' This, Bhaddāli, is the cause, this is the condition, by which here they forcibly again and again take action against a certain monk. But this, Bhaddāli, is the cause, this is the condition, by which here they do not thus forcibly again and again take action against a certain monk."
145. "What, venerable sir, is the cause, what is the condition, by which formerly there were fewer training rules and more monks became established through final knowledge? But what, venerable sir, is the cause, what is the condition, by which now there are more training rules and fewer monks become established through final knowledge?" "So it is, Bhaddāli, when beings are declining, when the Good Teaching is disappearing, there are more training rules and fewer monks become established through final knowledge. The Teacher does not lay down a training rule for disciples, Bhaddāli, until here certain corrupting conditions appear in the monastic community. But when, Bhaddāli, here certain corrupting conditions appear in the monastic community, then the Teacher lays down a training rule for disciples for the warding off of those very corrupting conditions. Certain corrupting conditions do not appear here in the monastic community, Bhaddāli, until the monastic community has attained greatness. But when, Bhaddāli, the monastic community has attained greatness, then here certain corrupting conditions appear in the monastic community. Then the Teacher lays down a training rule for disciples for the warding off of those very corrupting conditions. Certain corrupting conditions do not appear here in the monastic community, Bhaddāli, until the monastic community has attained the highest gain, has attained the highest fame, has attained great learning, has attained long standing. But when, Bhaddāli, the monastic community has attained long standing, then here certain corrupting conditions appear in the monastic community, then the Teacher lays down a training rule for disciples for the warding off of those very corrupting conditions.
146. "You were few indeed, Bhaddāli, at that time when I taught the exposition of the Teaching with the simile of the thoroughbred colt. Do you remember that, Bhaddāli?"
"No, Venerable Sir."
"Therein, Bhaddāli, what reason do you understand for this?"
"Surely, Venerable Sir, I have been for a long time one who does not fulfil the training in the Teacher's instruction."
"Indeed, Bhaddāli, this alone is not the cause, this is not the condition. But you, Bhaddāli, have been known to me for a long time, having encompassed your mind with my mind - 'This foolish man does not listen to the Teaching with attention, with reflection, having collected together with the whole mind, with ears inclined, when the Teaching is being taught by me.' But I will teach you, Bhaddāli, the exposition of the Teaching with the simile of the thoroughbred colt. Listen to that, pay close attention; I will speak." "Yes, Venerable Sir," the Venerable Bhaddāli assented to the Blessed One. The Blessed One said this -
147. "Just as, Bhaddāli, a skilled horse-trainer, having obtained a good thoroughbred horse, first trains it in the bridle. When being trained in the bridle, there are indeed some wrigglings, contortions, and struggles, as is natural for one being trained in something not done before. Through continuous training and gradual training, he becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse has become quenched in that state through continuous training and gradual training, the horse-trainer further trains him in the yoke. When being trained in the yoke, there are indeed some wrigglings, contortions, and struggles, as is natural for one being trained in something not done before. Through continuous training and gradual training, he becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse has become quenched in that state through continuous training and gradual training, the horse-trainer further trains him in stepping in order, in circling, in prancing, in galloping, in charging, in the king's qualities, in the royal lineage, in the highest speed, in the highest horsemanship, in the highest softness of speech. When being trained in the highest speed, in the highest horsemanship, in the highest softness of speech, there are indeed some wrigglings, contortions, and struggles, as is natural for one being trained in something not done before. Through continuous training and gradual training, he becomes quenched in that state. When, Bhaddāli, the good thoroughbred horse has become quenched in that state through continuous training and gradual training, the horse-trainer further provides him with grooming and drinking water. Endowed with these ten factors, Bhaddāli, a good thoroughbred horse is worthy of a king, fit for a king's use, and is reckoned as a factor of the king himself.
"Just so, Bhaddāli, a monk endowed with ten qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which ten? Here, Bhaddāli, a monk is endowed with the right view of one beyond training, is endowed with the right thought of one beyond training, is endowed with the right speech of one beyond training, is endowed with the right action of one beyond training, is endowed with the right livelihood of one beyond training, is endowed with the right effort of one beyond training, is endowed with the right mindfulness of one beyond training, is endowed with the right concentration of one beyond training, is endowed with the right knowledge of one beyond training, is endowed with the right liberation of one beyond training - endowed with these ten qualities, Bhaddāli, a monk is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world."
This is what the Blessed One said. Delighted, the Venerable Bhaddāli rejoiced in what the Blessed One had said.
The Discourse on Bhaddāli is concluded as fifth.