“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.”
“Bhikkhus, suppose a donkey was following right behind a herd of cattle, [thinking]: ‘I’m a cow too, I’m a cow too.’ (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.”
“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 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.”
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 Vajjī 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 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.
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.”
As the trainee trains
along the straight path,
the knowledge of destruction arises first
immediately followed by final knowledge.
Thereafter, when the fetters of existence are destroyed,
for one liberated by final knowledge,
the knowledge arises:
“My liberation is unshakable.”
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. 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 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 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 seventimes-at-most attainer who, after roaming and wandering on among devas and humans seven times at most, makes an end of suffering. 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.
“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.”
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, 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 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.”
“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.”
“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, 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.
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.
For one freed by craving’s destruction,
with the cessation of consciousness
the emancipation of the mind
is like the extinguishing of a lamp.
On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of bhikkhus when he reached the Kosalān 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.”
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.
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 Kosalān 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 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 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 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 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.”