Majjhima Nikaya - Bhaddali Sutta

65. Bhaddali Sutta - English MAJJHIMA NIKAYA II
II. 2. 5. Bhaddàlisuttaü
(65) Advice to Venerable Bhaddali

I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed from there.
Bhikkhus, I partake a single meal for the day, and on accont of it experience
few afflictions, few ailments, lightness, power, and a pleasant abiding. Come!
bhikkhus, you too partake a single meal for the day, and on accont of it
experience few afflictions, few ailments, lightness, power, and a pleasant
abiding. When this was said venerable Bhaddali said thus to the Blessed
One-Venerable sir, I would not venture to eat one meal for the day. Eating one
meal a day, doubts and remorse arise to me. Then Bhaddali, when you are invited
do you partake there, and carry away food to another region and partake it?
Bhaddali are you supported that way too? Even then venerable sir, I would not
venture to eat one meal for the day. Eating one meal a day, doubts and remorse
arise to me. When the Blessed One, was laying down the rules and the Community
of bhikkhus accepting to abide by the rules, venerable Bhaddali was not
venturing to accept them. So Venerable Bhaddali did not come to the presence of
the Blessed One during those three months as one incomplete in the training, in
the dispensation. of the Teacher.
At that time many bhikkhus were sewing the Blessed One's robe; When the robe was
sewn and completed the Blessed One was to leave on a tour. Venerable Bhaddali
approached those bhikkhus, exchanged friendly greetings and sat on a side. Then
those bhikkhus said. 'Bhaddali, here, we are sewing the Blessed One's robe, when
it is completed and at the end of the three months the blessed One is leaving on
a tour. Come, Bhaddali, be careful. Don't fall into unpleasantness for a long
time. ' Venerable Bhaddali accepting the advice given by those bhikkhus,
approached the Blessed One, worshipped, sat on a side and said, to the Blessed
One: 'Venerable sir, I have transgressed, owing to foolishness, delusion and
demerit. When the rules were laid down for the Community of bhikkhus, and when
the bhikkhus were accepting the rules, I declared not venturing to accept.
Pardon my fault, venerable sir, and that would be for future restraint'.
'Bhaddali, you have transgressed, owing to foolishness, delusion, and demerit.
When I was laying down the rules, and when the Community of bhikkhus were
accepting the rules, you declared not venturing to accept them.
Bhaddali, didn't it occur to you, the Blessed One lives in Sàvatthi, and will
know me as a bhikkhu incomplete in the training? Bhaddali, didn't it occur to
you, many bhikkhus have come for the rains to Sàvatthi, they will know me as a
bhikkhu incomplete in the training? Bhaddali, didn't it occur to you, many
bhikkhunis have come for the rains to Sàvatthi, they will know me as a bhikkhu
incomplete in the training? Bhaddali, didn't it occur to you, many male lay
disciples have come to Sàvatthi, they will know me as a bhikkhu incomplete in
the training? Bhaddali, didn't it occur to you, many female lay disciples have
come to Sàvatthi, they will know me as a bhikkhu incomplete in the training?
Bhaddali, this too didn't occur to you, many recluses and brahmins of other
sects have come to Sàvatthi for the rains, they will know me as a bhikkhu
incomplete in the training? A disciple of the recluse Gotama, a certain elder in
the dispensation is incomplete in the training. ' 'Venerable sir, I have
transgressed, owing to foolishness, delusion and demerit. When the rules were
laid down for the Community of bhikkhus, and when the bhikkhus were accepting
the rules, I declared not venturing to accept them. Pardon my fault, venerable
sir, and that would be for future restraint. Bhaddali, you have transgressed,
owing to foolishness, delusion, and demerit, when I was laying down the rules,
and when the Community of bhikkhus were accepting the rules, you declared not
venturing to accept them.
Bhaddali, I tell a bhikkhu released both ways, [1] Come bhikkhu, lie in this mud
for me. Would he lie in the mud, or would he put something else on the mud, or
would he say no?' 'That, would not happen, venerable sir. ' 'Bhaddali, I tell a
bhikkhu released through wisdom. [2] Come bhikkhu lie in this mud for me. Would
he lie in the mud, or would he put something else on the mud, or would he say
no?' 'That would not be venerable sir. ' 'Bhaddali, I tell a body witness of the
path, [3] or one come to righteousness of view, [4] or one released through
faith, [5] or one faring according to the Teaching, [6] or one faring according
to faith. [7] Come bhikkhu lie in the mud for me. Would he lie in the mud, or
would he put something else on the mud, or would he say no?' 'That would not be
venerable sir. ' 'Bhaddali, weren't you at that time empty, useless and gone
wrong?' 'Yes, venerable sir. I have transgressed owing to foolishness, delusion
and demerit. When the rules were laid down for the Community of bhikkhus, and
when the bhikkhus were accepting the rules, I declared not venturing to accept
them. Pardon my fault, venerable sir. That would be for future restraint. '
'Bhaddali, you have transgressed, owing to foolishness, delusion, and demerit.
When I was laying down the rules, and when the Community of bhikkhus were
accepting the rules, you declared not venturing to accept them. Bhaddali, since
you accept the fault, and ask to be pardond for future restraint, I pardon you.
It is growth in the noble one's dispensation to ask to be pardoned, seeing the
fault and for future restraint.
Bhaddali, there is a bhikkhu in the dispensation of the Teacher not yet complete
in the training, he thinks Indeed I will attain some distinctive knowledge above
human if I dwelt in some secluded dwelling like the root of a tree in the
forest, a cave or grotto in the mountains, a charnel ground, a jungle forest, an
open space or a heap of straw. He dwells in some secluded dwelling like the root
of a tree in the forest, a cave or grotto in the mountains, a charnel ground, a
jungle forest, an open space or a heap of straw. The Teacher blames him,
considering it the wise co-associates blame him, gods and he himself blames him
and he does not attain some distinctive knowledge above human. What is the
reason? That happens to one incomplete in the training in the dispensation of
the Teacher.
Bhaddali, there is a bhikkhu in the dispensation of the Teacher complete in the
training, he thinks Indeed I will attain some distinctive knowledge above human
if I dwelt in some secluded dwelling like the root of a tree in the forest, a
cave or grotto in the mountains, a charnel ground, a jungle forest, an open
space or a heap of straw. He dwells in some secluded dwelling like the root of a
tree in the forest, a cave or grotto in the mountains, a charnel ground, a
jungle forest, an open space or a heap of straw. When he abides thus secluded
the Teacher does not blame him, considering it the wise co-associates do not
blame him, gods and he himself do not blame him and he attains some distinctive
knowledge above human. Secluded from sensual desires, and thoughts of demerit,
with thoughts and thought processes and with joy and pleasantness born of
seclusion attained to abides in the first jhana: What is the reason? Bhaddali it
happens to one complete in the training of the dispensation of the Teacher.
Again the bhikkhu overcoming thoughts and thought processes with the mind
appeased and in one point, without thoughts and thought processes and with joy
and pleasantness born of concentration attained to abides in the second jhana:
What is the reason? Bhaddali, it happens to one complete in the training. Again,
Bhaddali the bhikkhu with equanimity to joy and detachment and experiencing
pleasantness with the body too abides in the third jhàna. To this the noble ones
say abiding in pleasantness minful of equanimity. What, is the reason? Bhaddali
it happens to one complete in the training. Again, Bhaddali, the bhikkhu
dispelling pleasantness and unpleasantness and earlier having overcome pleasure
and displeasure. With equnimity purifying mindfulness abides in the fourth
jhana. What is the reason? Bhaddali it happens to one complete in the training
in the dispensation of the Teacher.
When the mind is concentrated, pure without blemish free of minor defilements
workable and malleable and is steady he directs the mind to know previous
births. He recollects innumerable previous births. What is the reason? Bhaddali
it happens to one complete in the training in the dispensation of the Teacher.
When the mind is concentrated, pure without blemish free from minor defilements,
workable malleable and steady, he directs the mind to know the disappearing and
appearing of beings. With the heavenly eye purified beyond human he sees beings
disappearing and appearing in unexalted and exalted states, beautiful and ugly
in good and bad states. Knows beings according their actions. What is the
reason? Bhaddali it happens to one complete in the training in the dispensation
of the Teacher When the mind is concentrated, pure, without blemish free from
minor defilements, workable malleable and is steady directs the mind for the
destruction of desires. He knows, as it really is, this is unpleasant---- knows
the path to the cessation of desires as it really. When he knows and sees thus,
his mind is released from sensual desires, from the desires 'to be' and from
ignorant desires. When released knows, I'm released. Birth is destroyed, the
holy life is lived, what should be done is done. There is nothing more to wish.
What is the reason? Bhaddali it happens to one complete in the training, in the
dispensation, of the Teacher'
When this was said venerable Bhaddali said to the Blessed One. Venerable sir,
why is a certain bhikkhu pursued closely and another not? Bhaddali, a certain
bhikkhu always does an offence. When the bhikkhus question him, he leads the
talk aside and shows anger, aversion and displeasure. He does not behave
correctly and say, I will act in such a way to please the Community. Then it
occurs to those bhikkhus. This bhikkhu always does an offence. When questiond by
the bhikkhus, he leads the talk aside and shows anger, aversion and displeasure.
He does not behave correctly and say, I will act in such a way to please the
Community. Then the bhikkhus say, good if the venerable ones do not settle this
bhikkhu's question quickly. Bhaddali, then it happens that the bhikkhus do not
settle that bhikkhu's question quickly. Here Bhaddali, a certain bhikkhu always
does an offence, when the bhikkhus question him, he does not lead the talk aside
and does not show anger, aversion and displeasure, he behaves calmly and says, I
will act in such a way to please the Community. Then it occurs to those
bhikkhus. The bhikkhu always does an offence. When questiond by the bhikkhus he
does not lead the talk aside and show anger, aversion and displeasure. He
behaves calmly and says, I will act in such a way to please the Community, Then
the bhikkhus say, good if the venerable ones settle this bhikkhu's question
quickly. Bhaddali, then it happens that the bhikkhus settle that bhikkhu's
question quickly. .
Here Bhaddali, a certain bhikkhu is always guilty, without an offence when the
bhikkhus question him, he leads the talk aside and shows anger, aversion and
displeasure. He does not behave correctly and say, I will act in such a way to
please the Community. Then it occurs to those bhikkhus. This bhikkhu is always
guilty without an offence, when questiond by the bhikkhus leads the talk aside
and shows anger, aversion and displeasure. He does not behave correctly and say,
I will act in such a way to please the Community, Then the bhikkhus say, good if
the venerable ones do not settlethis bhikkhu's question quickly. Bhaddali, then
it happens that the bhikkhus do not settle that bhikkhu's question quickly. Here
Bhaddali, a certain bhikkhu is always guilty without an offence, when the
bhikkhus question him, he does not lead the talk aside and does not show anger,
aversion and displeasure. He behaves calmly and says, I will act in such a way
to please the Community. Then it occurs to those bhikkhus. This bhikkhu is
always guilty without an offence, when questiond by the bhikkhus he does not
lead the talk aside and show anger, aversion and displeasure he behaves calmly
and says. I will act in such a way to please the Community, Then the bhikkhus
say, good if the venerable ones settle this bhikkhu's question quickly.
Bhaddali, then it happens that the bhikkhus settle that bhikkhu's question
quickly. .
Bhaddali, a certain bhikkhu goes on, only out of faith and love. Then it occurs
to the bhikkhus: This bhikkhu goes on only out of faith and love: If we pursue
this bhikkhu too much his little faith and love will decrease. When a man has a
single eye, his friends, co-associates and blood relations protect his single
eye, do not do this and that, your one eye will be lost. In the same manner it
occurs to the bhikkhus: This bhikkhu goes on only out of faith and love: If we
pursue this bhikkhu too much even his little faith and love will decrease.
Bhaddali this is the reason for a certain bhikkhu to be pursued closely and
another not to be pursued closely '
'Venerable sir, what is the reason that earlier, with few rules many bhikkhus
attained extinction, and now with many rules a few bhikkhus attain extinction?'
'Baddali, it happens when human beings diminish in good and when the Teaching
deteriorates. Many rules are appointed few bhikkhus attain extinction. Bhaddali,
the Teacher does not appoint a rule until a fall for desires is evident, when
falls for desires are evident among the Community, the Teacher appoints a rule
for the dispelling of those falls for desires. Until the Community grows large,
these falls for desires do not become evident. Until the Community become the
highest gainers, the Community reaches the highest fame, become the most
learned, the long standing ones, a fall for desires does not become evident.
Bhaddali, when a bhikkhu becomes a long standing one a fall for desires becomes
evident and then the Teacher appoints a rule to dispel those falls for desires.
'
Bhaddali you were small when I taught the discourse with the comparison of the
thoroughbred, do you remember it? No, venerable sir. Bhaddali, do you know why
it was taught? Venerable sir, isn't it for being incomplete in the training in
the dispensation of the Teacher for a long time? Bhaddali, that only, is not the
reason, I have penetrated and seen your mind throughout a long time. I knew,:
this foolish man does not consider the Teaching as a whole and and take the
essence. I will give the discourse with the simile of the thoroughbred, listen
and attend carefully. ' Venerable Bhaddali agreed and the Blessed One said thus:
'Bhaddali, a good tamer of horses, getting a thoroughbred to train would first
train it to the mouth. While getting trained to the mouth it would be restless,
disagreeable and would writhe with the unusual training but would quickly do the
first and the last of those exercises and soon the restlessness, disagreeability
and the writhing would subside. When the restlessness, disagreeability and the
writhing by wearing the mouth -piece subsides, the horse trainer gives it a
further training in fixing the yoke. When fixed to the yoke too the thoroughbred
would be restless, disagreeable and would writhe with the unusual training but
would quickly do the first and the last of the exercises and soon the
restlessness, disagreeability and the writhing would subside. Then the horse
trainer would give him a further training in gallopping in circles, repeatedly.
Getting trained in the unusual gallopping in circles, repeatedly it would be
restless, disagreeable and would writhe with the unusual training but would
quickly do the first and the last of those exercises and soon the restlessness,
disagreeability and the writhing would subside. When the restlessness,
disagreeability and the writhing subsides, when gallopping in circles,
repeatedly, the horse trainer would give it a further training in maintaining
silence. While getting trained in maintaining silence too, it would be restless,
disagreeable and would writhe with the unusual training but would quickly do the
first and the last of those exercises and soon the restlessness, disagreeability
and the writhing would subside. When the thoroughbred has finished this tenfold
training, it becomes worthy for the king, worthy for the services of the king,
the royal property. In the same manner the bhikkhu endowed with these ten things
would be worthy for hospitality, offerings, gifts, and for reverential
salutation. He becomes an incomparable field of merit for the world: What ten:
The bhikkhu should be endowed with the right view, of one gone beyond the
training and right thoughts of one gone beyond the training. Endowed with right
words and right actions of one gone beyond the training. Endowed with the right
livelihood of one gone beyond the training. With right effort and right
mindfulness of one gone beyond the training. Should be endowed with the right
concentration and right release of one gone beyond the training. Bhaddali, the
bhikkhu endowed with these ten things becomes worthy for hospitality, worthy for
offerings, worthy for gifts, worthy for reverential salutation and an
incomparable field of merit for the world'.
The Blessed One said thus and venerable Bhaddali delighted in the words of the
Blessed One.



[1] A bhikkhu released both ways (ubhatovimutto) literally knows the release and
he experiences that release here and now. That is he experiences the release
that he knows with the body here and now. eg. He is not touched by any contact
at one or the other doors of mental contact. He also has experienced this
through the jhànas.
[2] One released through wisdom (pa¤¤àvimutto) literally knows the release, and
he experiences it in jhànas and higher absorptions.
[3] The body witness of the path (kàyasakkhi), once in a way has experienced the
path. He has to make much effort to experience the results here and now. Yet he
is quite safe and would experience its results at least on his deathbed.
[4] The one come to righteousness of view (diññhipatto) is safely gliding on the
path. He also is safe and would experience, results on his deathbed, to the
extent of his attainment, if he does not make effort here and now.
[5] The one released through faith (saddhàvimutto) has a lot of faith in the
enlightenment of the Blessed One, in the Teaching and in the Community of
bhikkhus. On account of it he is released through faith. He is safely on the
path and the maximum number of births left for him would be seven, even if he
becomes lazy and indolent.
[6] The one faring according to the Teaching (dhammànusàri). He leads a life
according to the Teaching and if he is not lazy and indolent, is sure to enter
the stream of the Teaching.
[7] One faring according to faith (saddhànusàri). The one faring according to
faith too is sure to enter the stream of the Teaching, if he is not lazy and
indolent.