Bhaddālisutta

Majjhima Nikāya 65

With Bhaddāli · Translation: Bhikkhu Sujato, SuttaCentral

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againPuna and furthercaparaṁ, Bhaddālibhaddāli, a mendicantbhikkhu of placing the mind and keeping it connectedvitakkavicārānaṁ from the stillingvūpasamā internalajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without placing the mindavitakkaṁ without keeping it connectedavicāraṁ born of immersionsamādhijaṁ rapture and blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ enteringupasampajja remainsviharati.
thatTaṁ of whatkissa the cause?hetu?
for thusEvañhi thattaṁ, Bhaddālibhaddāli, ishoti asyathā thattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya of one who fulfillsparipūrakārissa.
againPuna and furthercaparaṁ, Bhaddālibhaddāli, a mendicantbhikkhu of rapturepītiyā andca from the fading awayvirāgā equanimousupekkhako andca remainsviharati, mindfulsato andca awaresampajāno and blisssukhañca with the bodykāyena experiencespaṭisaṁvedeti, whichyaṁ thattaṁ the noble onesariyā declareācikkhanti: equanimous‘upekkhako mindfulsatimā one who dwells in blisssukhavihārī’ti thirdtatiyaṁ absorptionjhānaṁ enteringupasampajja remainsviharati.
thatTaṁ of whatkissa the cause?hetu?
for thusEvañhi thattaṁ, Bhaddālibhaddāli, ishoti asyathā thattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya of one who fulfillsparipūrakārissa.
againPuna and furthercaparaṁ, Bhaddālibhaddāli, a mendicantbhikkhu of pleasuresukhassa andca from the giving uppahānā of paindukkhassa andca from the giving uppahānā beforepubbeva of happiness and sadnesssomanassadomanassānaṁ from the disappearanceatthaṅgamā without pleasure or painadukkhamasukhaṁ with pure equanimity and mindfulnessupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ enteringupasampajja remainsviharati.
thatTaṁ of whatkissa the cause?hetu?
for thusEvañhi thattaṁ, Bhaddālibhaddāli, ishoti asyathā thattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya of one who fulfillsparipūrakārissa.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, 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. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves 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. Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, 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.

heSo thusevaṁ collectedsamāhite mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese pliablemudubhūte workablekammaniye steadyṭhite imperturbableāneñjappatte for knowledge of recollection of past livespubbenivāsānussatiñāṇāya mindcittaṁ extendsabhininnāmeti.
heSo many kinds ofanekavihitaṁ past livespubbenivāsaṁ recollectsanussarati, that is, oneseyyathidaṁ—ekampi birthjātiṁ twodvepi birthsjātiyo ……pe… thusiti with featuressākāraṁ with detailssauddesaṁ many kinds ofanekavihitaṁ past livespubbenivāsaṁ recollectsanussarati.
thatTaṁ of whatkissa cause?hetu?
for thusEvañhi thattaṁ, Bhaddāli,bhaddāli, ishoti asyathā thattaṁ in the Teacher's instructionsatthusāsane of the trainingsikkhāya of one fulfillingparipūrakārissa.

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.

heSo thusevaṁ immersedsamāhite mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese pliablemudubhūte workablekammaniye steadyṭhite imperturbableāneñjappatte of sentient beingssattānaṁ for knowledge of passing away and rebirthcutūpapātañāṇāya mindcittaṁ they extendabhininnāmeti.
heSo with divinedibbena eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena sentient beingssatte they seepassati passing awaycavamāne being rebornupapajjamāne inferiorhīne superiorpaṇīte beautifulsuvaṇṇe uglydubbaṇṇe in a good placesugate in a bad placeduggate according to their deedsyathākammūpage sentient beingssatte they understandpajānāti: these‘ime indeedvata dearbhonto beingssattā with bad conduct of bodykāyaduccaritena endowedsamannāgatā ……pe… to the underworldvinipātaṁ to hellnirayaṁ rebornupapannā; theseime howevervā thenpana dearbhonto beingssattā with good conduct of bodykāyasucaritena endowedsamannāgatā ……pe… to a good placesugatiṁ to heavensaggaṁ worldlokaṁ rebornupapannā’ti thusiti with divinedibbena eyecakkhunā purifiedvisuddhena superhumanatikkantamānusakena ……pe… according to their deedsyathākammūpage sentient beingssatte they understandpajānāti.
thatTaṁ of whatkissa cause?hetu?
for thusEvañhi thattaṁ, Bhaddālibhaddāli, it ishoti asyathā thattaṁ in the Teacher’s instructionsatthusāsane of trainingsikkhāya of one fulfillingparipūrakārissa.

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 pass on 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 pass on according to their deeds. Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.

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’.

of that oneTassa thusevaṁ knowingjānato thusevaṁ seeingpassato defilement of sensuality tookāmāsavāpi mindcittaṁ is freedvimuccati, defilement of becoming toobhavāsavāpi mindcittaṁ is freedvimuccati, defilement of ignorance tooavijjāsavāpi mindcittaṁ is freed.vimuccati.
when freedVimuttasmiṁ it is freedvimuttamiti knowledgeñāṇaṁ there is.hoti.
ended‘Khīṇā rebirth,jāti, completedvusitaṁ spiritual journey,brahmacariyaṁ, donekataṁ what had to be done,karaṇīyaṁ, nothing furthernāparaṁ for this placeitthattāyā’ti they understand.pajānāti.
thatTaṁ of whatkissa reason?hetu?
for thusEvañhi that,taṁ, Bhaddāli,bhaddāli, it happenshoti asyathā thattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya of one who fulfils."paripūrakārissā”ti.

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. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ Why is that? Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”

thusEvaṁ when saidvutte, Venerableāyasmā Bhaddālibhaddāli to the Buddhabhagavantaṁ said thisetadavoca:
what“ko thennu indeedkho, sirbhante, causehetu, whatko reasonpaccayo by whichyena here somemidhekaccaṁ monkbhikkhuṁ pressuringpasayha pressuringpasayha punishmentkāraṇaṁ they dokaronti?
whatKo andpana, sirbhante, causehetu, whatko reasonpaccayo by whichyena here somemidhekaccaṁ monkbhikkhuṁ notno similarlytathā pressuringpasayha pressuringpasayha punishmentkāraṇaṁ they dokarontī”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?”

“here,“Idha, Bhaddāli,bhaddāli, someekacco monkbhikkhu frequent offenderabhiṇhāpattiko ishoti with many offenses.āpattibahulo.
HeSo by the monksbhikkhūhi being admonishedvuccamāno with one thing and anotheraññenaññaṁ dodgespaṭicarati, outsidebahiddhā discussionkathaṁ distractsapanāmeti, annoyance andkopañca hate anddosañca bitterness andappaccayañca displayspātukaroti, notna properlysammā proceedsvattati, notna in linelomaṁ fallspāteti, notna to get past itnetthāraṁ proceedsvattati, “by which‘yena the Saṅghasaṅgho pleasedattamano ishoti thattaṁ I will do”karomī’ti does not say.nāha.
In such a case,Tatra, Bhaddāli,bhaddāli, of the monksbhikkhūnaṁ thusevaṁ it is:hoti:
“this‘ayaṁ indeed,kho, reverends,āvuso, monkbhikkhu frequent offenderabhiṇhāpattiko with many offenses.āpattibahulo.
HeSo by the monksbhikkhūhi being admonishedvuccamāno with one thing and anotheraññenaññaṁ dodgespaṭicarati, outsidebahiddhā discussionkathaṁ distractsapanāmeti, annoyance andkopañca hate anddosañca bitterness andappaccayañca displayspātukaroti, notna properlysammā proceedsvattati, notna in linelomaṁ fallspāteti, notna to get past itnetthāraṁ proceedsvattati, “by which“yena the Saṅghasaṅgho pleasedattamano ishoti thattaṁ I will do”karomī”ti does not say.nāha.
It would be goodSādhu venerablesvatāyasmanto of thisimassa monkbhikkhuno in such a waytathā in such a waytathā examineupaparikkhatha that thisyathāssidaṁ disciplinary issueadhikaraṇaṁ notna quicklykhippameva is settled.”vūpasameyyā’ti.
Of thatTassa indeedkho thus,evaṁ, Bhaddāli,bhaddāli, monkbhikkhuno the monksbhikkhū in such a waytathā in such a waytathā examineupaparikkhanti that thisyathāssidaṁ disciplinary issueadhikaraṇaṁ notna quicklykhippameva is settled.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: ‘Reverends, 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.

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