English
displays anger, ill-will, and displeasure, does not behave properly, does not soften his stance, does not make amends, does not say, 'I will do what makes the Saṅgha pleased.' It is good, venerable sirs, that you investigate this monk in such a way that this case may not be settled quickly.' Indeed, Bhaddāli, the monks investigate such a monk in such a way that this case is not settled quickly." 141. "But here, Bhaddāli, some monk is frequently offending, abundant in offenses. When spoken to by the monks, he does not respond with something else, does not divert the conversation outwards, does not display anger, ill-will, or displeasure, behaves properly, softens his stance, makes amends, says, 'I will do what makes the Saṅgha pleased.'" There, Bhaddāli, the monks think thus: 'Indeed, friend, this monk is one who often commits offenses, is abundant in offenses. When spoken to by the monks, he does not retort with other things, he does not divert the conversation outwards, he does not show anger, ill-will, or displeasure, he behaves properly, he humbles himself, he acts for reconciliation, he says: "I will do what makes the Saṅgha pleased."' 'Good, venerable ones, investigate this monk in such a way that this dispute may quickly be settled.' Indeed, Bhaddāli, the monks investigate that monk in such a way that this dispute quickly gets settled. 142. Here, Bhaddāli, some monk commits an offense deliberately, but is not abundant in offenses. When spoken to by the monks, he retorts with other things, he diverts the conversation outwards, he shows anger, ill-will, and displeasure, he does not behave properly, he does not humble himself, he does not act for reconciliation, he does not say: 'I will do what makes the Saṅgha pleased.' There, Bhaddāli, the monks think thus: 'Indeed, friend, this monk commits an offense deliberately, but is not abundant in offenses. When spoken to by the monks, he retorts with other things, he diverts the conversation outwards, he shows anger, ill-will, and displeasure, he does not behave properly, he does not humble himself, he does not act for reconciliation, he does not say: "I will do what makes the Saṅgha pleased."' 'Good, venerable ones, investigate this monk in such a way that this dispute may not quickly be settled.' Indeed, Bhaddāli, the monks investigate that monk in such a way that this dispute does not quickly get settled. 143. But here, Bhaddāli, some monk commits an offense deliberately, but is not abundant in offenses. When spoken to by the monks, he does not retort with other things, he does not divert the conversation outwards, he does not show anger, ill-will, or displeasure, he behaves properly Exceedingly, he humbles himself, he makes amends, he says, "I will do what makes the Saṅgha pleased." There, Bhaddāli, the bhikkhus think thus: "This, friends, bhikkhu is prone to offenses, but mostly without offense. When he is spoken to by the bhikkhus, he does not respond with one thing for another, he does not turn the conversation outside, he does not show anger, ill-will, or displeasure, he behaves properly, he humbles himself, he makes amends, he says, 'I will do what makes the Saṅgha pleased.'" "It is good, venerable sirs, examine this bhikkhu in such a way that this matter may be settled quickly." Indeed, Bhaddāli, for such a bhikkhu, the bhikkhus examine him in such a way that this matter is settled quickly. 144. Here, Bhaddāli, a certain bhikkhu is carried by a mere measure of faith, by a mere measure of affection. There, Bhaddāli, the bhikkhus think thus: "This, friends, bhikkhu is carried by a mere measure of faith, by a mere measure of affection. If we were to deal with this bhikkhu forcefully, may it not be that even that mere measure of faith, that mere measure of affection, might decline from him." Just as, Bhaddāli, a man has one eye, his friends, companions, relatives, and kinsmen would protect that one eye, saying, "May it not be that even that one eye might decline from him." Even so, Bhaddāli, here a certain bhikkhu is carried by a mere measure of faith, by a mere measure of affection. There, Bhaddāli, the bhikkhus think thus: "This, friends, bhikkhu is carried by a mere measure of faith, by a mere measure of affection. If we were to deal with this bhikkhu forcefully, may it not be that even that mere measure of faith, that mere measure of affection, might decline from him." This, Bhaddāli, is the reason, this is the cause, why they deal with a certain bhikkhu forcefully. But this, Bhaddāli, is the reason, this is the cause, why they do not deal with a certain bhikkhu forcefully in that way. they weep." 145. "What, indeed, venerable sir, is the reason, what is the cause, by which formerly there were fewer training rules, and more bhikkhus were established in understanding? But what, venerable sir, is the reason, what is the cause, by which nowadays there are more training rules, and fewer bhikkhus are established in understanding?" "It is so, Bhaddāli, when beings decline, when the good Dhamma disappears, there are more training rules, and fewer bhikkhus are established in understanding. Not yet, Bhaddāli, does the Teacher lay down a training rule for the disciples, until certain defilement-producing phenomena appear in the Saṅgha. But when, Bhaddāli, certain defilement-producing phenomena appear in the Saṅgha, then the Teacher lays down a training rule for the disciples for the suppression of those very defilement-producing phenomena. Not yet, Bhaddāli, do certain defilement-producing phenomena appear in the Saṅgha, until the Saṅgha has attained greatness. But when, Bhaddāli, the Saṅgha has attained greatness, then certain defilement-producing phenomena appear in the Saṅgha. Then the Teacher lays down a training rule for the disciples for the suppression of those very defilement-producing phenomena. Not yet, Bhaddāli, do certain defilement-producing phenomena appear in the Saṅgha, until the Saṅgha has attained the highest gain, has attained the highest fame, has attained great learning, has attained long-standing experience. But when, Bhaddāli, the Saṅgha has attained long-standing experience, then certain defilement-producing phenomena appear in the Saṅgha, then the Teacher lays down a training rule for the disciples for the suppression of those very defilement-producing phenomena. 146. "Few, indeed, were you, Bhaddāli, at that time when I taught you the discourse on the simile of the thoroughbred colt. Do you remember that, Bhaddāli?" "No, venerable sir." ‘What reason, Bhaddāli, did you then rely upon?’ ‘Indeed, venerable sir, for a long time I was not one who fulfilled the training in the Teacher’s Dispensation.’ ‘That, Bhaddāli, is not the only reason, not the only cause. But for a long time, Bhaddāli, I have known you by penetrating your mind, that “this foolish person, when I teach the Dhamma, does not make it his core, does not pay attention, does not gather all his mind, does not listen to the Dhamma with an attentive ear.” But I, Bhaddāli, will teach you a discourse on the Dhamma like that of a noble steed. Listen to it, pay careful attention; I will speak.’ ‘Yes, venerable sir,’ Venerable Bhaddāli replied to the Blessed One. The Blessed One said this: 147. ‘Just as, Bhaddāli, a skilled horse-trainer, having obtained a fine noble steed, first trains it in the bit. While it is being trained in the bit, there are indeed some struggles, some writhings, some plungings, as is natural for one not previously trained, being trained. Through repeated training, through gradual training, it becomes calm in that position. When, Bhaddāli, the fine noble steed has become calm in that position through repeated training, through gradual training, then the horse-trainer trains it further in the yoke. While it is being trained in the yoke, there are indeed some struggles, some writhings, some plungings, as is natural for one not previously trained, being trained. Through repeated training, through gradual training, it becomes calm in that position. When, Bhaddāli, the fine noble steed has become calm in that position through repeated training, through gradual training, then the horse-trainer trains it further in the sequence, in the circle, in the hoof-path, in the gallop, in the royal qualities, in the royal lineage, in the supreme speed, in the supreme horse, in the supreme docility. While it is being trained in the supreme speed, in the supreme horse, Even in the highest gentleness, when the training is being done, there are indeed some struggles, some twistings, some flailings, just as when training is being done for the first time. By repeated training, by gradual training, he becomes completely calmed in that particular aspect. When, Bhaddāli, a fine thoroughbred horse, by repeated training, by gradual training, has become completely calmed in that particular aspect, then the horse-trainer further supplies him with food and drink. Indeed, Bhaddāli, endowed with these ten qualities, a fine thoroughbred horse is worthy of a king, fit for a king's use, and is reckoned as a king's asset. Just so, Bhaddāli, a monk endowed with ten qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which ten? Here, Bhaddāli, a monk is endowed with consummate right view, with consummate right intention, with consummate right speech, with consummate right action, with consummate right livelihood, with consummate right effort, with consummate right mindfulness, with consummate right concentration, with consummate right knowledge, with consummate right liberation – indeed, Bhaddāli, a monk endowed with these ten qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. This the Blessed One said. Delighted, Venerable Bhaddāli rejoiced in the Blessed One's words.