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(9) 4. The Chapter on Ascetics 1. The Discourse on the Ascetic 82. "These three, monks, are the ascetic's duties, the ascetic's tasks. Which three? The undertaking of the training in higher virtue, the undertaking of the training in higher mind, the undertaking of the training in higher wisdom – these, monks, are the three the ascetic's duties, the ascetic's tasks. "Therefore, monks, you should train yourselves thus: 'Strong will be our desire for the undertaking of the training in higher virtue. Strong will be our desire for the undertaking of the training in higher mind. Strong will be our desire for the undertaking of the training in higher wisdom.' Thus, monks, you should train yourselves." The First. 2. The Discourse on the Donkey 83. "Just as, monks, a donkey follows behind a herd of cattle, saying: 'I too am a cow! I too am a cow!' It does not have such a color as the cows. It does not have such a sound as the cows. It does not have such a gait as the cows. Yet it follows behind the herd of cattle, saying: 'I too am a cow! I too am a cow!' "Even so, monks, some monk here follows behind the community of monks, saying: 'I too am a monk! I too am a monk!' He does not have such a desire for the undertaking of the training in higher virtue as other monks. He does not have such a desire for the undertaking of the training in higher mind as other monks. He does not have such a desire for the undertaking of the training in higher wisdom as other monks. Yet he follows behind the community of monks, saying: 'I too am a monk! I too am a monk!' "Therefore, monks, you should train yourselves thus: 'Strong will be our desire for the undertaking of the training in higher virtue. Strong will be our desire for the undertaking of the training in higher mind. Strong will be our desire..." will be in undertaking the training in higher wisdom.’ Thus, monks, you should train.” The second. 3. The Discourse on the Field 84. “These three, monks, are the prior duties of a farmer householder. Which three? Here, monks, a farmer householder first makes his field well-plowed and well-prepared. Having first made his field well-plowed and well-prepared, he plants seeds at the proper time. Having planted seeds at the proper time, he leads water in and leads water out at the proper season. These, monks, are the three prior duties of a farmer householder. “Even so, monks, these three are the prior duties of a monk. Which three? The undertaking of the training in higher virtue, the undertaking of the training in higher mind, the undertaking of the training in higher wisdom – these, monks, are the three prior duties of a monk. “Therefore, monks, you should train thus: ‘Our desire will be keen in undertaking the training in higher virtue, our desire will be keen in undertaking the training in higher mind, our desire will be keen in undertaking the training in higher wisdom.’ Thus, monks, you should train.” The third. 4. The Discourse to the Vajjiputta 85. At one time the Blessed One was staying in Vesālī, in the Great Wood, in the Gabled Hall. Then a certain Vajjiputta monk approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, that Vajjiputta monk said to the Blessed One: “More than one hundred and fifty training rules, venerable sir, come up for recitation every half-month. I, venerable sir, am not able to train in them.” “You are not Will you be able, monk, to train in the three trainings— the training in higher virtue, the training in higher mind, the training in higher wisdom? “I am able, venerable sir, to train in the three trainings— the training in higher virtue, the training in higher mind, the training in higher wisdom.” Therefore, monk, train in the three trainings— the training in higher virtue, the training in higher mind, the training in higher wisdom. For when you, monk, train in higher virtue, train in higher mind, train in higher wisdom, as you, monk, train in higher virtue, train in higher mind, train in higher wisdom, lust will be abandoned, hatred will be abandoned, delusion will be abandoned. Having abandoned lust, having abandoned hatred, having abandoned delusion, you will not do what is unwholesome, you will not engage in what is evil. Then, after some time, that monk trained in higher virtue, trained in higher mind, trained in higher wisdom. As he trained in higher virtue, trained in higher mind, trained in higher wisdom, lust was abandoned, hatred was abandoned, delusion was abandoned. Having abandoned lust, having abandoned hatred, having abandoned delusion, he did not do what was unwholesome, he did not engage in what was evil. The Fourth. 5. The Learner Discourse Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that monk said to the Blessed One: “‘A learner, a learner,’ it is said, venerable sir. To what extent, venerable sir, is one a learner?” “He trains, monk, therefore he is called a learner. What does he train in? He trains in higher virtue, he trains in higher mind, he trains in higher wisdom. He trains, monk, therefore he is called a learner.” For the learner who trains, who follows the straight path; First is the knowledge of destruction, then liberation immediately follows. Then for one liberated by knowledge, Knowledge indeed belongs to such a one; "My liberation is unshakable," at the destruction of the fetters of existence. 6. The First Training Discourse 87. "More than one hundred and fifty training rules, monks, come up for recitation every half month, where young men desirous of their own welfare train. These three trainings, monks, are where all this is included. Which three? The training in higher virtue, the training in higher mind, the training in higher wisdom – These, monks, are the three trainings where all this is included. "Here, monks, a monk is a complete doer in virtues, a moderate doer in concentration, a moderate doer in wisdom. He may fall into and rise out of those minor and secondary training rules. For what reason? Because, monks, incapacity is not declared here. But as for those training rules that are fundamental to the holy life, suitable for the holy life, there he is firm in virtue and steadfast in virtue, undertaking and training in the rules. With the destruction of three fetters, he is a stream-enterer, not subject to falling into lower states, certain, bound for full enlightenment. "Here again, monks, a monk is a complete doer in virtues, a moderate doer in concentration, a moderate doer in wisdom. He may fall into and rise out of those minor and secondary training rules. For what reason? Because, monks, incapacity is not declared here. But as for those training rules that are fundamental to the holy life, suitable for the holy life, there he is firm in virtue and steadfast in virtue, undertaking and training in the rules. With the destruction of three fetters, and with the attenuation of lust, hatred, and delusion, he is a once-returner, having come to this world just once more, he makes an end to suffering. "Here again, monks, a monk is a complete doer in virtues, a complete doer in concentration... He is a full doer in virtue and concentration, a moderate doer in wisdom. He falls into and rises out of those minor and secondary training rules. For what reason? For here, monks, inability is not declared. But in those training rules that are fundamental to the holy life, suitable for the holy life, he is firm in virtue and steadfast in virtue, undertaking and training in the training rules. With the destruction of the five lower fetters, he becomes an apparitional rebirth, one who attains final Nibbāna there, not liable to return from that world. But here, monks, a monk is a full doer in virtue, a full doer in concentration, a full doer in wisdom. He falls into and rises out of those minor and secondary training rules. For what reason? For here, monks, inability is not declared. But in those training rules that are fundamental to the holy life, suitable for the holy life, he is firm in virtue and steadfast in virtue, undertaking and training in the training rules. With the destruction of the taints, having realized by himself with direct knowledge and actualized the taintless liberation of mind and liberation by wisdom, he enters and dwells in it in this very life. Thus indeed, monks, a partial doer accomplishes a part, a full doer accomplishes the full. But I declare the training rules to be fruitful, monks. The Sixth. 7. The Second Discourse on Training. This is more than one hundred and fifty training rules, monks, that come to recitation every half month, where young men of good family, desiring their own welfare, train. These are three trainings, monks, where all of this converges. Which three? The training in higher virtue, the training in higher mind, the training in higher wisdom – these indeed, monks, are the three trainings where all of this converges. Here, monks, a monk is a full doer in virtue, a moderate doer in concentration, a moderate doer in wisdom. He falls into those minor and secondary training rules... he falls into them, he rises out of them. What is the reason for that? For here, monks, no inability is declared. But as for those training rules which are fundamental to the holy life, suitable for the holy life, there he is of firm virtue, of steadfast virtue, undertaking and training in the training rules. With the destruction of three fetters, he is a seven-times-at-most. Having run and wandered seven times at most among devas and humans, he makes an end of suffering. With the destruction of three fetters, he is a family-to-family. Having run and wandered through two or three families, he makes an end of suffering. With the destruction of three fetters, he is a one-seeder. Having generated only one human existence,