81 (1) Ascetics
“Bhikkhus, there are these three ascetic tasks to be practiced by an ascetic. What three? (1) The undertaking of the training in the higher virtuous behavior, (2) the undertaking of the training in the higher mind, and (3) the undertaking of the training in the higher wisdom. These are the three ascetic tasks to be practiced by an ascetic.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will have a keen desire to undertake the training in the higher virtuous behavior; we will have a keen desire to undertake the training in the higher mind; we will have a keen desire to undertake the training in the higher wisdom.’ It is in this way that you should train yourselves.”
82 (2) The Donkey518
“Bhikkhus, suppose a donkey was following right behind a herd of cattle, [thinking]: ‘I’m a cow too, I’m a cow too.’519 (1) But his appearance would not be like that of the cows, (2) his braying would not be like that of the cows, and (3) his footprint would not be like that of the cows. Yet he follows right behind a herd of cattle, [thinking]: ‘I’m a cow too, I’m a cow too.’
“So too, a bhikkhu might be following right behind the Saṅgha of bhikkhus, [thinking]: ‘I’m a bhikkhu too, I’m a bhikkhu too.’ (1) But his desire to undertake the training in the higher virtuous behavior is not like that of the other bhikkhus; (2) his desire to undertake the training in the higher mind is not like that of the other bhikkhus; (3) his desire to undertake the training in the higher wisdom is not like that of the other bhikkhus. Yet he follows right behind the Saṅgha of bhikkhus, [thinking]: ‘I’m a bhikkhu too, I’m a bhikkhu too.’
“Therefore, bhikkhus, you should train yourselves thus: ‘We will have a keen desire to undertake the training in the higher virtuous behavior; we will have a keen desire to undertake the training in the higher mind; we will have a keen desire to undertake the training in the higher wisdom.’ It is in this way that you should train yourselves.”
83 (3) The Field
“Bhikkhus, there are these three preliminary tasks of a farmer. What three? (1) Here, the farmer first of all thoroughly plows and harrows the field. (2) Next, he sows seeds at the proper time. (3) And then he occasionally irrigates [230] and drains the field. These are the three preliminary tasks of a farmer.
“So too, bhikkhus, there are these three preliminary tasks of a bhikkhu. What three? (1) The undertaking of the training in the higher virtuous behavior, (2) the undertaking of the training in the higher mind, and (3) the undertaking of the training in the higher wisdom. These are the three preliminary tasks of a bhikkhu.
“Therefore, bhikkhus, you should train yourselves thus: ‘We will have a keen desire to undertake the training in the higher virtuous behavior … the training in the higher mind … the training in the higher wisdom.’ It is in this way that you should train yourselves.”
84 (4) The Young Vajji
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood. Then a certain Vajji bhikkhu approached the Blessed One, paid homage to him, and said to him:
“Bhante, every half-month more than a hundred and fifty training rules come up for recitation. I cannot train in them.”
“Can you train in the three trainings, bhikkhu: the training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom?”
“I can, Bhante.”
“Therefore, bhikkhu, train in the three trainings: the training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom. As you train in them, you will abandon lust, hatred, and delusion. With the abandoning of lust, hatred, and delusion, you will do nothing unwholesome or resort to anything bad.”
Then, sometime later, that bhikkhu trained in the higher virtuous behavior, the higher mind, and the higher wisdom. As he [231] trained in them, he abandoned lust, hatred, and delusion. With the abandoning of lust, hatred, and delusion, he did nothing unwholesome and did not resort to anything bad.
85 (5) A Trainee
Then a certain bhikkhu approached the Blessed One … and said to him: “Bhante, it is said: ‘A trainee, a trainee.’ In what way is one a trainee?”
“He trains, bhikkhu, therefore he is called a trainee. And in what does he train? He trains in the higher virtuous behavior; he trains in the higher mind; he trains in the higher wisdom. He trains, bhikkhu, therefore he is called a trainee.”
along the straight path,
the knowledge of destruction arises first
immediately followed by final knowledge.520
Thereafter, when the fetters of existence are destroyed,
for one liberated by final knowledge,
the knowledge arises:
“My liberation is unshakable.”521
86 (6) The Process of Training (1)
“Bhikkhus, every half-month more than a hundred and fifty training rules come up for recitation; clansmen who desire their own good train in these. These are all comprised within these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom. These are the three trainings in which all this is comprised.
“Here, bhikkhus, a bhikkhu fulfills virtuous behavior, but cultivates concentration and wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself.522 For what reason? Because I have not said that he is incapable of this.523 But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life,524 his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of three fetters, [232] he is a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, with enlightenment as his destination.
“Another bhikkhu fulfills virtuous behavior, but cultivates concentration and wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, will make an end of suffering.
“Another bhikkhu fulfills virtuous behavior and concentration, but cultivates wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of the five lower fetters, he is one of spontaneous birth, due to attain final nibbāna there without returning from that world.
“Another bhikkhu fulfills virtuous behavior, concentration, and wisdom. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“Thus, bhikkhus, one who cultivates in part succeeds in part; one who cultivates fully reaches fulfillment. These training rules, I say, are not barren.”
87 (7) The Process of Training (2)
“Bhikkhus, every half-month more than a hundred and fifty training rules come up for recitation; clansmen who desire their own good [233] train in these. These are all comprised within these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom. These are the three trainings in which all this is comprised.
“Here, bhikkhus, a bhikkhu fulfills virtuous behavior, but cultivates concentration and wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of three fetters, he is a seven-times-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering.525 With the utter destruction of three fetters, he is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. With the utter destruction of three fetters, he is a one-seed attainer who, after being reborn once more in human existence, makes an end of suffering. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this world only one more time, makes an end of suffering.
“Another bhikkhu fulfills virtuous behavior and concentration, but cultivates wisdom only to a moderate extent. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the utter destruction of the five lower fetters, he is one bound upstream, heading toward the Akaniṭṭha realm … an attainer of nibbāna through exertion … an attainer of nibbāna without exertion … an attainer of nibbāna upon landing … an attainer of nibbāna in the interval.526
“Another bhikkhu fulfills virtuous behavior, concentration, and wisdom. He [234] falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“Thus, bhikkhus, one who cultivates in part succeeds in part; one who cultivates fully reaches fulfillment. These training rules, I say, are not barren.”
88 (8) The Process of Training (3)
“Bhikkhus, every half-month more than a hundred and fifty training rules come up for recitation; clansmen who desire their own good train in these. These are all comprised within these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom. These are the three trainings in which all this is comprised.
“Here, bhikkhus, a bhikkhu fulfills virtuous behavior, concentration, and wisdom. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because I have not said that he is incapable of this. But in regard to those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his behavior is constant and steadfast. Having undertaken the training rules, he trains in them. With the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“If he does not attain and penetrate this,527 with the utter destruction of the five lower fetters, he is an attainer of nibbāna in the interval. If he does not attain and penetrate this, with the utter destruction of the five lower fetters, he is an attainer of nibbāna upon landing … an attainer of nibbāna without exertion … an attainer of nibbāna through exertion … one bound upstream, heading toward the Akaniṭṭha realm.
“If he does not attain and penetrate this, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner who, after coming back to this [235] world only one more time, makes an end of suffering. If he does not attain and penetrate this, with the utter destruction of three fetters, he is a one-seed attainer who, after being reborn once more in human existence, makes an end of suffering. If he does not attain and penetrate this, with the utter destruction of three fetters, he is a family-to-family attainer who, after roaming and wandering on among good families two or three times, makes an end of suffering. If he does not attain and penetrate this, with the utter destruction of three fetters, he is a seven-times-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering.
“Thus, bhikkhus, one who cultivates fully reaches fulfillment; one who cultivates in part succeeds in part. These training rules, I say, are not barren.”
89 (9) The Trainings (1)
“Bhikkhus, there are these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom.
“And what, bhikkhus, is the training in the higher virtuous behavior? Here, a bhikkhu is virtuous…. Having undertaken the training rules, he trains in them. This is called the training in the higher virtuous behavior.
“And what, bhikkhus, is the training in the higher mind? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna … the fourth jhāna…. This is called the training in the higher mind.
“And what, bhikkhus, is the training in the higher wisdom? Here, a bhikkhu understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering.’ This is called the training in the higher wisdom.
“These, bhikkhus, are the three trainings.”
90 (10) The Trainings (2)
“Bhikkhus, there are these three trainings. What three? The training in the higher virtuous behavior, the training in the higher mind, and the training in the higher wisdom.
“And what, bhikkhus, is the training in the higher virtuous behavior? Here, a bhikkhu is virtuous…. Having undertaken the training rules, he trains in them. This is called the training in the higher virtuous behavior.
“And what, bhikkhus, is the training in the higher mind? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna … [236] the fourth jhāna…. This is called the training in the higher mind.
“And what, bhikkhus, is the training in the higher wisdom? Here, with the destruction of the taints, a bhikkhu realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“These, bhikkhus, are the three trainings.”
Energetic, strong, and resolute,
meditative, mindful, the faculties guarded,
one should practice the higher virtue,
the higher mind, and the higher wisdom.
As before, so after;
as after, so before;
as below, so above;
as above, so below;
as by day, so at night;
as at night, so by day,
having overcome all quarters,
with measureless concentration.528
They call him a trainee on the path,
whose conduct has been well purified.
They call him enlightened in the world,
a wise one who has fulfilled the practice.529
For one freed by craving’s destruction,
with the cessation of consciousness
the emancipation of the mind
is like the extinguishing of a lamp.530
91 (11) Paṅkadhā
On one occasion the Blessed One was wandering on tour among the Kosalans together with a large Saṅgha of bhikkhus when he reached the Kosalan town of Paṅkadhā. He then dwelled near Paṅkadhā.
Now on that occasion the bhikkhu Kassapagotta was resident at Paṅkadhā. There the Blessed One instructed, encouraged, inspired, and gladdened the bhikkhus with a Dhamma talk connected with the training rules. Then, while the Blessed One was instructing … and gladdening the bhikkhus with a talk on the Dhamma connected with the training rules, the bhikkhu Kassapagotta became impatient and bitter, [thinking]: “This ascetic is too stringent.”531
Then, having dwelled at Paṅkadhā as long as he wanted, the Blessed One set out on tour toward Rājagaha. Wandering on tour, the Blessed One eventually arrived at Rājagaha. [237] There, at Rājagaha, the Blessed One dwelled on Mount Vulture Peak. Then, not long after the Blessed One had left, the bhikkhu Kassapagotta was filled with remorse and regret, [thinking]: “It is my misfortune and loss that when the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I became impatient and bitter, [thinking]: ‘This ascetic is too stringent.’ Let me now go to the Blessed One and confess my transgression to him.”
Then the bhikkhu Kassapagotta cleaned up his lodging, took his bowl and robe, and set out for Rājagaha. Eventually he arrived at Rājagaha and went to Mount Vulture Peak. He approached the Blessed One, paid homage to him, sat down to one side, and said:
“Bhante, on one occasion the Blessed One was dwelling at the Kosalan town of Paṅkadhā. There the Blessed One instructed, encouraged, inspired, and gladdened the bhikkhus with a Dhamma talk connected with the training rules. While he was instructing … and gladdening them, I became impatient and bitter, thinking: ‘This ascetic is too stringent.’ Then, having dwelled at Paṅkadhā as long as he wanted, the Blessed One set out on tour for Rājagaha. Not long after he left, I was filled with remorse and regret, thinking: ‘It is my misfortune and loss that when the Blessed One was instructing … and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I became impatient and bitter, thinking: “This ascetic is too stringent.” Let me now go to the Blessed One and confess my transgression to him.’
“Bhante, I have committed a transgression [238] in that, when the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I so foolishly, stupidly, and unskillfully became impatient and bitter, thinking: ‘This ascetic is too stringent.’ Bhante, may the Blessed One accept my transgression seen as a transgression for the sake of future restraint.”
“Surely, Kassapa, you have committed a transgression in that, when I was instructing, encouraging, inspiring, and gladdening the bhikkhus with a talk on the Dhamma connected with the training rules, you so foolishly, stupidly, and unskillfully became impatient and bitter, thinking: ‘This ascetic is too stringent.’ But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One’s discipline that one sees one’s transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint.
(1) “If, Kassapa, an elder bhikkhu532 does not desire to train and does not speak praise of undertaking the training; if he does not encourage in the training other bhikkhus who do not desire to train; and if he does not speak genuine, real, and timely praise of those bhikkhus who desire to train, I do not speak praise of such an elder bhikkhu. For what reason? Because other bhikkhus, [hearing]: ‘The Teacher speaks praise of him,’ might associate with him, and those who associate with him might follow his example. If they follow his example, this would lead to their harm and suffering for a long time. Therefore I do not speak praise of such an elder bhikkhu.
(2) “If, Kassapa, a bhikkhu of middle standing … (3) If a junior bhikkhu does not desire to train and does not speak praise of undertaking the training; if he does not encourage in the training other bhikkhus who do not desire to train; and if he does not speak genuine, real, and timely praise of those bhikkhus who desire to train, I do not speak praise of such a junior bhikkhu. For what reason? Because other bhikkhus, [hearing]: ‘The Teacher speaks praise of him,’ might associate with him, and those who associate with him [239] might follow his example. If they follow his example, this would lead to their harm and suffering for a long time. Therefore I do not speak praise of such a junior bhikkhu.
(1) “If, Kassapa, an elder bhikkhu desires to train and speaks praise of undertaking the training; if he encourages in the training other bhikkhus who do not desire to train; and if he speaks genuine, real, and timely praise of those bhikkhus who desire to train, I speak praise of such an elder bhikkhu. For what reason? Because other bhikkhus, [hearing]: ‘The Teacher speaks praise of him,’ might associate with him, and those who associate with him might follow his example. If they follow his example, this would lead to their welfare and happiness for a long time. Therefore I speak praise of such an elder bhikkhu.
(2) “If, Kassapa, a bhikkhu of middle standing … (3) If a junior bhikkhu desires to train and speaks praise of undertaking the training; if he encourages in the training other bhikkhus who do not desire to train; and if he speaks genuine, real, and timely praise of those bhikkhus who desire to train, I speak praise of such a junior bhikkhu. For what reason? Because other bhikkhus, [hearing]: ‘The Teacher speaks praise of him,’ might associate with him, and those who associate with him might follow his example. If they follow his example, this would lead to their welfare and happiness for a long time. Therefore I speak praise of such a junior bhikkhu.”
518 Ee treats this sutta as part of the preceding one, but Ce and Be treat it as distinct. Thus from the next sutta on, my numbering will be one short of Be and one ahead of Ee.
519 Ce ahampamhā, ahampamhā; Ee, virtually the same, merely resolves the sandhi: aham pi amhā, aham pi amhā. Be’s aham pi dammo aham pi dammo seems to be an attempt to make sense of an obscure original. The Sinhala translation repeats the Pāli and adds in parentheses mama de gavayem, mama de gavayem, (“I too am a cow, I too am a cow”). DOP relates amhā2 to Skt hambhā, “the lowing of a cow, a cow.” See SED, sv hambhā, “lowing or bellowing of cattle.”
520 Mp: “The knowledge of destruction arises first (khayasmiṃ paṭhamaṃ ñāṇam): first the knowledge of the path arises, called the knowledge of destruction because it is the knowledge associated with the path, which is called destruction because it destroys the defilements. Immediately followed by final knowledge (tato aññā anantarā): right after the knowledge of the fourth path arises, the fruit of arahantship arises.”
521 Mp: “The knowledge arises (ñāṇaṃ ve hoti): this is reviewing knowledge” (paccavekkhaṇañāṇa); see Vism 676, Ppn 22.19–21.
522 Khuddānukhuddakāni sikkhāpadāni. At DN 16.6.3, II 154,16–17, shortly before his passing, the Buddha permitted the bhikkhus, if they so desired, to abolish these rules. However, in the Vinaya account of the first Buddhist council, the monks were uncertain about which rules were minor and therefore decided to retain them all (Vin II 287,29–288,35). Mp, commenting on the present sutta, says: “The teachers who specialize in the Great Aṅguttara Nikāya say, ‘Apart from the four pārājikas (offenses entailing expulsion), all the rest are lesser and minor’” (ime pana aṅguttaramahānikāyavaḷañjanaka-ācariyā ‘cattāri pārājikāni ṭhapetvā sesāni sabbānipi khuddānukhuddakāni’).
523 Na hi m’ettha, bhikkhave, abhabbatā vuttā. Mp paraphrases: “Bhikkhus, I have not stated that it is impossible for a noble person to fall into such an offense and to be rehabilitated” (bhikkhave na hi mayā ettha evarūpaṃ āpattiṃ āpajjane ca vuṭṭhāne ca ariyapuggalassa abhabbatā kathitā).
524 Tāni ādibrahmacariyikāni brahmacariyasāruppāni. Mp: “Those training rules that are fundamental to the spiritual life: these are the four major training rules fundamental to the spiritual life of the path. In conformity with the spiritual life: these same [rules] are in conformity with, fitting for, the spiritual life of the four paths” (ādibrahmacariyikānī ti maggabrahmacariyassa ādibhūtāni cattāri mahāsīlasikkhāpadāni; brahmacariyasāruppānī ti tāni yeva catumaggabrahmacariyassa sāruppāni anucchavikāni).
525 This is the first, and most sluggish, of the three grades of stream-enterer. The other two follow just below. The Pāli names for the three are, respectively: sattakkhattuparama, kolaṃkola, and ekabījī.
526 These are five grades of non-returner, presented here from the most sluggish to the most acute. For a fuller discussion, see 7:55.
527 Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ. Mp: “If he does not reach and penetrate that arahantship” (taṃ arahattaṃ apāpuṇanto appaṭivijjhanto).
528 Mp, commenting on this verse and the previous one, says: “As before, so after: as earlier one trains in the three trainings, so one trains in them afterward; and so for the second line. As below, so above: as one sees the lower part of the body as unattractive, one extends this to the upper part; and inversely for the second line. As by day, so at night: as one trains in the three trainings by day, so one trains in them at night; and inversely for the second line. Having overcome all quarters by way of the object, with measureless concentration, with the concentration of the path of arahantship.”
529 I read with Be and Ee dhīraṃ paṭipadantaguṃ. Ce has vīraṃ. Mp glosses: “A wise one endowed with wisdom; one who is wise in terms of the aggregates, wise in terms of the sense bases, gone to the end of the practice” (khandhadhīra-āyatanadhīravasena dhīraṃ dhitisampannaṃ paṭipattiyā antaṃ gataṃ).
530 Mp: “This is the arahant’s emancipation of mind, occurring with the ceasing of the final consciousness. It is like the full extinguishing of a lamp. No place where it has gone is discerned; there is only arrival at the indiscernible state (apaṇṇattikabhāvūpagamano yeva hoti).”
531 Adhisallikhatev’āyaṃ samaṇo. Mp is not particularly helpful with adhisallikhati, glossing it ativiya sallikkhitaṃ katvā saṇhaṃ saṇham katheti. DOP has “is overly scrupulous.” The expression also occurs in a similar context at MN I 449,12–13.
532 The sutta itself does not specify a triad, but I assume it is the distinction between elder, middling, and junior bhikkhus that warrants including this sutta in the Threes.