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Majjhima Nikāya 65

Bhaddālisutta

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 rulessikkhāpadāni there wereahesuṁ morebahutarā andca mendicantsbhikkhū having fully understoodaññāya they were establishedsaṇṭhahiṁsu?
whatKo andpana, sirbhante, causehetu, whatko reasonpaccayo because of whichyena nowetarahi morebahutarāni andceva training rulessikkhāpadāni 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, in the true teachingsaddhamme disappearingantaradhāyamāne, more numerousbahutarāni andceva training rulessikkhāpadāni there arehonti fewerappatarā andca mendicantsbhikkhū with final knowledgeaññāya remainsaṇṭhahantīti.
notNa yettāva, Bhaddālibhaddāli, the Teachersatthā for disciplessāvakānaṁ a training rulesikkhāpadaṁ lays downpaññāpeti as long asyāva notna certain hereidhekacce defiling influencesāsavaṭṭhānīyā qualitiesdhammā in the Saṅghasaṅghe appearpātubhavanti.
WhenYato andca indeedkho, Bhaddālibhaddāli, certain hereidhekacce defiling influencesāsavaṭṭhānīyā qualitiesdhammā in the Saṅghasaṅghe appearpātubhavanti, thenatha the Teachersatthā for disciplessāvakānaṁ a training rulesikkhāpadaṁ lays downpaññāpeti for these verytesaṁyeva defiling influencesāsavaṭṭhānīyānaṁ 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, some hereidhekacce defiling influencesāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe appearpātubhavanti as long asyāva notna the Saṅghasaṅgho greatnessmahattaṁ attainedpatto ishoti.
but whenYato andca indeedkho, Bhaddālibhaddāli, the Saṅghasaṅgho greatnessmahattaṁ attainedpatto ishoti, thenatha some hereidhekacce defiling influencesāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe appearpātubhavanti.
thenAtha the Teachersatthā for disciplessāvakānaṁ training rulesikkhāpadaṁ lays downpaññāpeti for those verytesaṁyeva of defiling influencesāsavaṭṭhānīyānaṁ of dhammasdhammānaṁ for protectionpaṭighātāya.
notNa yettāva, Bhaddālibhaddāli, some hereidhekacce defiling influencesāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe appearpātubhavanti as long asyāva notna the Saṅghasaṅgho peak of gainlābhaggaṁ attainedpatto ishoti, peak of fameyasaggaṁ attainedpatto ishoti, great learningbāhusaccaṁ attainedpatto ishoti, seniorityrattaññutaṁ attainedpatto ishoti.
but whenYato andca indeedkho, Bhaddālibhaddāli, the Saṅghasaṅgho seniorityrattaññutaṁ attainedpatto ishoti, thenatha some hereidhekacce defiling influencesāsavaṭṭhānīyā dhammasdhammā in the Saṅghasaṅghe appearpātubhavanti, thenatha the Teachersatthā for disciplessāvakānaṁ training rulesikkhāpadaṁ lays downpaññāpeti for those verytesaṁyeva of defiling influencesāsavaṭṭhānīyānaṁ 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 simile of the thoroughbred coltājānīyasusūpamaṁ exposition of the teachingdhammapariyāyaṁ 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, for a long timedīgharattaṁ in the Teacher's instructionsatthusāsane in the trainingsikkhāya one not fulfillingaparipūrakārī I wasahosin”ti.
Not“Na indeed,kho, Bhaddāli,bhaddāli, this onlyeseva reason,hetu, thisesa condition.paccayo.
ButApi andca by meme you,tvaṁ, Bhaddāli,bhaddāli, for a long timedīgharattaṁ with the mindcetasā having encompassed by mindcetoparicca known:vidito:
not‘na and thiscāyaṁ futile manmoghapuriso by memayā teachingdhamme being taughtdesiyamāne attentionaṭṭhiṁ having madekatvā in the mindmanasi having madekatvā wholeheartedlysabbacetaso having concentratedsamannāharitvā with attentive earohitasoto the teachingdhammaṁ listens.suṇātī’ti.
ButApi andca to youte I,ahaṁ, Bhaddāli,bhaddāli, simile of the thoroughbred coltājānīyasusūpamaṁ exposition of the teachingdhammapariyāyaṁ 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 said this:etadavoca:

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 extinguishedparinibbuto ishoti, then 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 extinguishedparinibbuto ishoti, then ittamenaṁ horse trainerassadamako furtheruttari procedurekāraṇaṁ makes dokāreti walking in processionanukkame circlingmaṇḍale prancingkhurakāse gallopingdhāve chargingdavatte protocols of courtrājaguṇe customs of courtrājavaṁse 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 there are 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.

just soEvameva indeedkho, Bhaddālibhaddāli, with tendasahi with qualitiesdhammehi endowedsamannāgato a mendicantbhikkhu worthy of offeringsāhuneyyo ishoti worthy of hospitalitypāhuneyyo worthy of a religious donationdakkhiṇeyyo worthy of veneration with cupped palmsañjalikaraṇīyo supremeanuttaraṁ field of meritpuññakkhettaṁ for the worldlokassa.
with whichKatamehi ten?dasahi?
hereIdha, Bhaddālibhaddāli, a mendicantbhikkhu with an adept’sasekhāya right viewsammādiṭṭhiyā endowedsamannāgato ishoti, with an adept’sasekhena right purposesammāsaṅkappena endowedsamannāgato ishoti, with an adept’sasekhāya right speechsammāvācāya endowedsamannāgato ishoti, with an adept’sasekhena right actionsammākammantena endowedsamannāgato ishoti, with an adept’sasekhena right livelihoodsammāājīvena endowedsamannāgato ishoti, with an adept’sasekhena right effortsammāvāyāmena endowedsamannāgato ishoti, with an adept’sasekhāya right mindfulnesssammāsatiyā endowedsamannāgato ishoti, with an adept’sasekhena right immersionsammāsamādhinā endowedsamannāgato ishoti, with an adept’sasekhena right knowledgesammāñāṇena endowedsamannāgato ishoti, with an adept’sasekhāya right freedomsammāvimuttiyā endowedsamannāgato is—hoti—
with theseimehi indeedkho, Bhaddālibhaddāli, with tendasahi with qualitiesdhammehi endowedsamannāgato a mendicantbhikkhu worthy of offeringsāhuneyyo ishoti worthy of hospitalitypāhuneyyo worthy of a religious donationdakkhiṇeyyo worthy of veneration with cupped palmsañjalikaraṇīyo supremeanuttaraṁ field of meritpuññakkhettaṁ for the worldlokassā”ti.
this saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Venerableāyasmā Bhaddālibhaddāli of the Blessed Onebhagavato what was saidbhāsitaṁ approvedabhinandīti.
the Bhaddāli DiscourseBhaddālisuttaṁ is finishedniṭṭhitaṁ fifthpañcamaṁ.

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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