‹ Library

Majjhima Nikāya 65

Bhaddālisutta

With Bhaddāli · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

a mistake“Accayo memaṁ, sirbhante, I madeaccagamā foolishyathābālaṁ stupidyathāmūḷhaṁ unskillfulyathāakusalaṁ, that Iyohaṁ by the Buddhabhagavatā rulesikkhāpade being laid downpaññāpiyamāne the Saṅghabhikkhusaṅghe trainingsikkhaṁ was undertakingsamādiyamāne non-effortanussāhaṁ I announcedpavedesiṁ.
of thatTassa meme, sirbhante, the Buddhabhagavā mistakeaccayaṁ as a mistakeaccayato let him acceptpaṭiggaṇhātu in the futureāyatiṁ for restraintsaṁvarāyā”ti.
indeed“Taggha youtvaṁ, Bhaddālibhaddāli, a mistakeaccayo you madeaccagamā foolishyathābālaṁ stupidyathāmūḷhaṁ unskillfulyathāakusalaṁ, thatyaṁ youtvaṁ by memayā rulesikkhāpade being laid downpaññāpiyamāne the Saṅghabhikkhusaṅghe trainingsikkhaṁ was undertakingsamādiyamāne non-effortanussāhaṁ you announcedpavedesi.

“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 attempt to keep it. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “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 attempt to keep it.

thatTaṁ whatkiṁ you thinkmaññasi, Bhaddālibhaddāli,
here there might beidhassa a mendicantbhikkhu freed both waysubhatobhāgavimutto, I to himtamahaṁ thusevaṁ I would sayvadeyyaṁ:
come‘ehi for meme youtvaṁ, mendicantbhikkhu, in the mudpaṅke a bridgesaṅkamo be (quotation marker)hohī’ti, andapi thennu indeedkho heso he would cross oversaṅkameyya orvā by another (way)aññena orvā his bodykāyaṁ he would bend awaysannāmeyya, "no" (quotation marker)‘no’ti orvā he would sayvadeyyā”ti?
no“No for thishetaṁ, sirbhante”.
that“Taṁ whatkiṁ you thinkmaññasi, Bhaddālibhaddāli,
here there might beidhassa a mendicantbhikkhu freed by wisdompaññāvimutto ……
a direct witnesskāyasakkhi ……
attained to viewdiṭṭhippatto ……
freed by faithsaddhāvimutto ……
a follower of teachingsdhammānusārī ……
a follower by faithsaddhānusārī, I to himtamahaṁ thusevaṁ I would sayvadeyyaṁ:
come‘ehi for meme youtvaṁ, mendicantbhikkhu, in the mudpaṅke a bridgesaṅkamo be (quotation marker)hohī’ti, andapi thennu indeedkho heso he would cross oversaṅkameyya orvā by another (way)aññena orvā his bodykāyaṁ he would bend awaysannāmeyya, "no" (quotation marker)‘no’ti orvā he would sayvadeyyā”ti?
no“No for thishetaṁ, sirbhante”.

What do you think, Bhaddāli? Suppose I was to say this to a mendicant who is freed both ways: ‘Please, mendicant, 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?” “No, sir.” “What do you think, Bhaddāli? Suppose I was to say the same thing to a mendicant who is freed by wisdom, or a direct witness, or attained to view, or freed by faith, or a follower of teachings, or a follower by faith: ‘Please, mendicant, 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?” “No, sir.”

that“Taṁ whatkiṁ do you thinkmaññasi, Bhaddālibhaddāli,
indeedapi thennu youtvaṁ, Bhaddālibhaddāli, at thattasmiṁ timesamaye freed both waysubhatobhāgavimutto orvā werehosi freed by wisdompaññāvimutto orvā a direct witnesskāyasakkhi orvā attained to viewdiṭṭhippatto orvā freed by faithsaddhāvimutto orvā a follower of teachingsdhammānusārī orvā a follower by faithsaddhānusārī quotation markervā”ti?
no“No indeed thishetaṁ, sirbhante”.
surely not“Nanu youtvaṁ, Bhaddālibhaddāli, at thattasmiṁ timesamaye vacuousritto hollowtuccho mistakenaparaddho”ti?

“What do you think, Bhaddāli? At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of teachings, or a follower by faith?” “No, sir.” “Weren’t you vacuous, hollow, and mistaken?”

yes“Evaṁ, sirbhante.
a mistakeAccayo memaṁ, sirbhante, overcameaccagamā like a foolyathābālaṁ like one confusedyathāmūḷhaṁ like one unskillfulyathāakusalaṁ, that Iyohaṁ by the Blessed Onebhagavatā in a training rulesikkhāpade being made knownpaññāpiyamāne in the bhikkhu Saṅghabhikkhusaṅghe the trainingsikkhaṁ being undertakensamādiyamāne lack of zealanussāhaṁ I showedpavedesiṁ.
of thatTassa for meme, sirbhante, the Blessed Onebhagavā the mistakeaccayaṁ as a mistakeaccayato let him acceptpaṭiggaṇhātu in futureāyatiṁ for restraintsaṁvarāyā”ti.
indeed“Taggha youtvaṁ, Bhaddālibhaddāli, a mistakeaccayo overcameaccagamā like a foolyathābālaṁ like one confusedyathāmūḷhaṁ like one unskillfulyathāakusalaṁ, thatyaṁ youtvaṁ by memayā in a training rulesikkhāpade being made knownpaññāpiyamāne in the bhikkhu Saṅghabhikkhusaṅghe the trainingsikkhaṁ being undertakensamādiyamāne lack of zealanussāhaṁ you showedpavedesi.
sinceYato andca indeedkho youtvaṁ, Bhaddālibhaddāli, the mistakeaccayaṁ as a mistakeaccayato having seendisvā according to the Dhammayathādhammaṁ you make amendspaṭikarosi, thattaṁ from youte wemayaṁ we acceptpaṭiggaṇhāma.
this is growthVuddhihesā, Bhaddālibhaddāli, of the noble oneariyassa in the disciplinevinaye whoyo the mistakeaccayaṁ as a mistakeaccayato having seendisvā according to the Dhammayathādhammaṁ makes amendspaṭikaroti, in futureāyatiṁ restraintsaṁvaraṁ undertakesāpajjati.

“Yes, sir. I made a mistake … Please, sir, accept my mistake for what it is, so I will restrain myself in future.” “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.

hereIdha, Bhaddālibhaddāli, a certain oneekacco monkbhikkhu in the Teacher's instructionsatthusāsane in the trainingsikkhāya one who does not fulfillaparipūrakārī ishoti.
to himTassa thusevaṁ it ishoti:
why don't I‘yannūnāhaṁ secludedvivittaṁ lodgingsenāsanaṁ I would frequentbhajeyyaṁ wildernessaraññaṁ root of a treerukkhamūlaṁ hillpabbataṁ ravinekandaraṁ mountain cavegiriguhaṁ charnel groundsusānaṁ forestvanapatthaṁ open airabbhokāsaṁ heap of strawpalālapuñjaṁ.
hopefullyAppeva indeed Ināmāhaṁ beyonduttari beyond human qualitiesmanussadhammā a distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ I would realizesacchikareyyan’ti.
heSo secludedvivittaṁ lodgingsenāsanaṁ he frequentsbhajati wildernessaraññaṁ root of a treerukkhamūlaṁ hillpabbataṁ ravinekandaraṁ mountain cavegiriguhaṁ charnel groundsusānaṁ forestvanapatthaṁ open airabbhokāsaṁ heap of strawpalālapuñjaṁ.
to himTassa dwelling thus withdrawntathāvūpakaṭṭhassa livingviharato the Teacher toosatthāpi reprimandsupavadati, after examination tooanuviccapi sensibleviññū spiritual companionssabrahmacārī reprimandupavadanti, deities toodevatāpi reprimandupavadanti, self tooattāpi himselfattānaṁ reprimandsupavadati.
heSo by the Teacher toosatthārāpi reprimandedupavadito, after examination tooanuviccapi sensibleviññūhi spiritual companionssabrahmacārīhi reprimandedupavadito, by deities toodevatāhipi reprimandedupavadito, by himself tooattanāpi himselfattānaṁ reprimandedupavadito notna beyonduttari beyond human qualitiesmanussadhammā a distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ he realizessacchikaroti.
thatTaṁ of whatkissa reasonhetu?
thus indeedEvañhi thattaṁ, Bhaddālibhaddāli, it ishoti asyathā thattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya for one who does not fulfillaparipūrakārissa.

Bhaddāli, take a mendicant 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.

hereIdha butpana, Bhaddālibhaddāli, someekacco monkbhikkhu in the Teacher's instructionsatthusāsane in the trainingsikkhāya one who fulfillsparipūrakārī ishoti.
of himTassa thusevaṁ it ishoti:
why don't I‘yannūnāhaṁ secludedvivittaṁ lodgingsenāsanaṁ frequentbhajeyyaṁ wildernessaraññaṁ root of a treerukkhamūlaṁ hillpabbataṁ ravinekandaraṁ mountain cavegiriguhaṁ charnel groundsusānaṁ forestvanapatthaṁ open airabbhokāsaṁ heap of strawpalālapuñjaṁ.
hopefullyAppeva I indeednāmāhaṁ beyonduttari of human statesmanussadhammā distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ I would realizesacchikareyyan’ti.
heSo secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati wildernessaraññaṁ root of a treerukkhamūlaṁ hillpabbataṁ ravinekandaraṁ mountain cavegiriguhaṁ charnel groundsusānaṁ forestvanapatthaṁ open airabbhokāsaṁ heap of strawpalālapuñjaṁ.
of himTassa thus withdrawntathāvūpakaṭṭhassa livingviharato even the Teachersatthāpi notna reprimandsupavadati, even after examinationanuviccapi sensibleviññū spiritual companionssabrahmacārī notna reprimandupavadanti, even deitiesdevatāpi notna reprimandupavadanti, even oneselfattāpi oneselfattānaṁ notna reprimandsupavadati.
heSo even by the Teachersatthārāpi not reprimandedanupavadito, even after examinationanuviccapi by sensibleviññūhi spiritual companionssabrahmacārīhi not reprimandedanupavadito, even by deitiesdevatāhipi not reprimandedanupavadito, even by oneselfattanāpi oneselfattānaṁ not reprimandedanupavadito beyonduttari of human statesmanussadhammā distinction in knowledge and vision worthy of the noble onesalamariyañāṇadassanavisesaṁ realizessacchikaroti.

But take a mendicant 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.

heSo quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja they remain.viharati.
thatTaṁ whatkissa is the cause?hetu?
for thusEvañhi thattaṁ, Bhaddālibhaddāli, it happenshoti asyathā thattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya of one fulfillingparipūrakārissa.

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, 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.

‹ Previous  ·  Page 2 of 5  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version