Bhaddālisutta

Majjhima Nikāya 65

With Bhaddāli · Translation: Bhikkhu Sujato, SuttaCentral

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what“Ko indeednu indeedkho, sirbhante, causehetu, whatko reasonpaccayo because of whichyena formerlypubbe fewerappatarāni andceva training·rulesikkhāpadāni there wereahesuṁ morebahutarā andca mendicantsbhikkhū having fully understoodaññāya they were establishedsaṇṭhahiṁsu?
whatKo andpana, sirbhante, causehetu, whatko reasonpaccayo because of whichyena nowetarahi morebahutarāni andceva training·rulesikkhāpadāni there arehonti fewerappatarā andca mendicantsbhikkhū having fully understoodaññāya they are establishedsaṇṭhahantī”ti?

“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?”

Thus is this“Evametaṁ, Bhaddālibhaddāli, it ishoti in beingssattesu in declinehāyamānesu, true·teachingsaddhamme disappearingantaradhāyamāne, more numerousbahutarāni andceva training·rulesikkhāpadāni there arehonti fewerappatarā andca mendicantsbhikkhū with final knowledgeaññāya remainsaṇṭhahantīti.
notNa yettāva, Bhaddālibhaddāli, the Teachersatthā for disciplessāvakānaṁ training·rulesikkhāpadaṁ forth·laypaññāpeti as long asyāva notna certain hereidhekacce defilement·influenceāsavaṭṭhānīyā qualitiesdhammā in the Saṅghasaṅghe manifest·appearpātubhavanti.
WhenYato andca indeedkho, Bhaddālibhaddāli, certain hereidhekacce defilement·influenceāsavaṭṭhānīyā qualitiesdhammā in the Saṅghasaṅghe manifest·appearpātubhavanti, thenatha the Teachersatthā for disciplessāvakānaṁ training·rulesikkhāpadaṁ forth·laypaññāpeti those + verytesaṁyeva defilement·influenceāsavaṭṭhānīyānaṁ qualitiesdhammānaṁ for protectionpaṭighātāya.

“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 mendicants. The Teacher does not 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.

notNa yettāva, Bhaddālibhaddāli, here·someidhekacce defilement·causingāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe visible·becomepātubhavanti as long asyāva notna the Saṅghasaṅgho greatnessmahattaṁ attainedpatto ishoti.
but whenYato andca indeedkho, Bhaddālibhaddāli, the Saṅghasaṅgho greatnessmahattaṁ attainedpatto ishoti, thenatha here·someidhekacce defilement·causingāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe appearpātubhavanti.
thenAtha the Teachersatthā for disciplessāvakānaṁ training·rulesikkhāpadaṁ make known·makepaññāpeti those + verytesaṁyeva defilement·causingāsavaṭṭhānīyānaṁ of dhammasdhammānaṁ for protectionpaṭighātāya.
notNa yettāva, Bhaddālibhaddāli, here·someidhekacce defilement·causingāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe visible·becomepātubhavanti as long asyāva notna the Saṅghasaṅgho gain·peaklābhaggaṁ attainedpatto ishoti, fame·peakyasaggaṁ attainedpatto ishoti, much·learningbāhusaccaṁ attainedpatto ishoti, night·knowledgerattaññutaṁ attainedpatto ishoti.
but whenYato andca indeedkho, Bhaddālibhaddāli, the Saṅghasaṅgho night·knowledgerattaññutaṁ attainedpatto ishoti, thenatha here·someidhekacce defilement·causingāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe appearpātubhavanti, thenatha the Teachersatthā for disciplessāvakānaṁ training·rulesikkhāpadaṁ make known·makepaññāpeti those + verytesaṁyeva defilement·causingāsavaṭṭhānīyānaṁ of dhammasdhammānaṁ for protectionpaṭighātāya.

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.

fewAppakā indeedkho youtumhe, Bhaddālibhaddāli, at thattena timesamayena you wereahuvattha whenyadā to youvo Iahaṁ thoroughbred·coltājānīyasusūpamaṁ teaching·expositiondhammapariyāyaṁ taughtdesesiṁ.
thatTaṁ you remembersarasi Bhaddāli?”bhaddālī”ti?
No“No indeed·thishetaṁ, sirbhante”.
In that case,“Tatra, Bhaddāli,bhaddāli, whatkaṁ reasonhetuṁ you believepaccesī”ti?
That“So surelyhi Inūnāhaṁ, sir,bhante, long·timedīgharattaṁ teacher·instructionsatthusāsane in the trainingsikkhāya not·complete·fill·doeraparipūrakārī I wasahosin”ti.
Not“Na indeed,kho, Bhaddāli,bhaddāli, this·onlyeseva reason,hetu, thisesa condition.paccayo.
ButApi andca by meme you,tvaṁ, Bhaddāli,bhaddāli, long·timedīgharattaṁ with the mindcetasā mind·encompasscetoparicca known:vidito:
not‘na and thiscāyaṁ futile·manmoghapuriso by memayā teachingdhamme being taughtdesiyamāne attentionaṭṭhiṁ having madekatvā in the mindmanasi having madekatvā all·mindsabbacetaso together·concentratesamannāharitvā attentive·earohitasoto the teachingdhammaṁ listens.suṇātī’ti.
ButApi andca to youte I,ahaṁ, Bhaddāli,bhaddāli, thoroughbred·coltājānīyasusūpamaṁ teaching·expositiondhammapariyāyaṁ I shall teach.desessāmi.
ThatTaṁ listen;suṇāhi, wellsādhukaṁ in the mindmanasi apply;karohi; I will speak.”bhāsissāmī”ti.
“Yes,“Evaṁ, sir”bhante”ti indeedkho venerableāyasmā Bhaddālibhaddāli to the Buddhabhagavato replied.paccassosi.
The BuddhaBhagavā this·saidetadavoca:

There were only a few of you there at the time when I taught the exposition on the simile of the thoroughbred colt. Do you remember that, Bhaddāli?” “No, sir.” “What do you believe the reason for that is?” “Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.” “That’s not the only reason, Bhaddāli. Rather, for a long time I have encompassed your mind and known: ‘While I’m teaching, this futile man doesn’t pay attention, apply the mind, concentrate wholeheartedly, or actively listen to the teaching.’ Still, Bhaddāli, I shall teach the exposition on the simile of the thoroughbred colt. Listen and apply your mind well, I will speak.” “Yes, sir,” Bhaddāli replied. The Buddha said this:

just as“Seyyathāpi, Bhaddālibhaddāli, deftdakkho horse·trainerassadamako finebhadraṁ thoroughbredassājānīyaṁ having obtainedlabhitvā first of allpaṭhameneva wearing the bitmukhādhāne procedurekāraṇaṁ makes dokāreti.
of itTassa wearing the bitmukhādhāne procedurekāraṇaṁ being made to dokāriyamānassa there still arehontiyeva twistsvisūkāyitāni ducksvisevitāni dodgesvipphanditāni somekānici somekānici, asyathā thattaṁ not·done·beforeakāritapubbaṁ procedurekāraṇaṁ being made to dokāriyamānassa.
itSo regular·practiceabhiṇhakāraṇā gradual·practiceanupubbakāraṇā in thattasmiṁ placeṭhāne is extinguishedparinibbāyati.
whenYato indeedkho, Bhaddālibhaddāli, finebhadro thoroughbredassājānīyo regular·practiceabhiṇhakāraṇā gradual·practiceanupubbakāraṇā in thattasmiṁ placeṭhāne around·extinguishedparinibbuto ishoti, that + ittamenaṁ horse·trainerassadamako furtheruttari procedurekāraṇaṁ makes dokāreti wearing the harnessyugādhāne.
of itTassa wearing the harnessyugādhāne procedurekāraṇaṁ being made to dokāriyamānassa there still arehontiyeva twistsvisūkāyitāni ducksvisevitāni dodgesvipphanditāni somekānici somekānici, asyathā thattaṁ not·done·beforeakāritapubbaṁ procedurekāraṇaṁ being made to dokāriyamānassa.
itSo regular·practiceabhiṇhakāraṇā gradual·practiceanupubbakāraṇā in thattasmiṁ placeṭhāne is extinguishedparinibbāyati.
whenYato indeedkho, Bhaddālibhaddāli, finebhadro thoroughbredassājānīyo regular·practiceabhiṇhakāraṇā gradual·practiceanupubbakāraṇā in thattasmiṁ placeṭhāne around·extinguishedparinibbuto ishoti, that + ittamenaṁ horse·trainerassadamako furtheruttari procedurekāraṇaṁ makes dokāreti walking in processionanukkame circlingmaṇḍale prancingkhurakāse gallopingdhāve chargingdavatte court·protocolsrājaguṇe court·customsrājavaṁse very bestuttame speedjave very bestuttame fleetnesshaye very bestuttame camaraderiesākhalye.

“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 its bad behavior is extinguished. 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 its bad behavior is extinguished. When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and customs of court, and in the very best speed, fleetness, and camaraderie.

for itTassa supremeuttame in speedjave supremeuttame in horsehaye supremeuttame in trainingsākhalye the taskkāraṇaṁ being made to dokāriyamānassa be·indeedhontiyeva twistsvisūkāyitāni ducksvisevitāni dodgesvipphanditāni somekānici somekānici, asyathā thattaṁ not done beforeakāritapubbaṁ the taskkāraṇaṁ being made to dokāriyamānassa.
itSo through regular practiceabhiṇhakāraṇā through gradual practiceanupubbakāraṇā in thattasmiṁ in regardṭhāne is fully extinguishedparinibbāyati.
whenYato indeedkho, Bhaddālibhaddāli, a finebhadro royal thoroughbredassājānīyo through regular practiceabhiṇhakāraṇā through gradual practiceanupubbakāraṇā in thattasmiṁ in regardṭhāne fully extinguishedparinibbuto ishoti, then ittamenaṁ the horse trainerassadamako furtheruttari a grooming andvaṇṇiyañca a rub downpāṇiyañca rewards withanuppavecchati.
with theseImehi indeedkho, Bhaddālibhaddāli, with ten factorsdasahaṅgehi endowedsamannāgato a finebhadro royal thoroughbredassājānīyo worthy of a kingrājāraho ishoti fit to serve a kingrājabhoggo of the kingrañño as a factor indeedaṅganteva in reckoningsaṅkhyaṁ goesgacchati.

Because it has not done this before, it still resorts to some twists, ducks, and dodges. But with regular and gradual practice its bad behavior is extinguished. 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.

In the same way, a mendicant with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What ten? It’s when a mendicant has an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. A mendicant with these ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.” That is what the Buddha said. Satisfied, Venerable Bhaddāli approved what the Buddha said.

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