English
he makes an end of suffering. 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, he makes an end of suffering. "Here, monks, a bhikkhu is a complete doer in virtues, a complete doer in concentration, a moderate doer in wisdom. As for 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 the five lower fetters, he is an upstream-bound, bound for the Akaniṭṭha realm. With the destruction of the five lower fetters, he is one who attains Nibbāna with exertion. With the destruction of the five lower fetters, he is one who attains Nibbāna without exertion. With the destruction of the five lower fetters, he is one who attains Nibbāna upon passing away. With the destruction of the five lower fetters, he is one who attains Nibbāna in the interim. "Here, monks, a bhikkhu is a complete doer in virtues, a complete doer in concentration, a complete doer in wisdom. As for those He is of constant virtue, of steadfast virtue, undertaking and training in the training rules. He, with the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, enters upon and abides in it. “Thus, bhikkhus, one who practices a part accomplishes a part; one who practices fully accomplishes fully. But I declare, bhikkhus, that the training rules are never barren.” The Seventh. 8. The Third Discourse on Training 89. “More than one hundred and fifty training rules, bhikkhus, come up for recitation every half-month, wherein sons of good families who desire their own welfare train themselves. These three trainings, bhikkhus, are where all this is encompassed. Which three? The training in higher virtue, the training in higher mind, the training in higher wisdom – these, bhikkhus, are the three trainings where all this is encompassed. “Here, bhikkhus, a bhikkhu is a full practitioner in virtues, a full practitioner in concentration, a full practitioner in wisdom. He commits and recovers from those minor and secondary training rules. For what reason? For I do not declare incapacity in this regard, bhikkhus. But as for those training rules that are fundamental to the holy life, suitable for the holy life, there he is of constant virtue, of steadfast virtue, undertaking and training in the training rules. He, with the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, enters upon and abides in it. Or, failing to realize that, failing to penetrate that, with the destruction of the five lower fetters, he is an intermediate Nibbāna-attainer. Or, failing to realize that, failing to penetrate that, with the destruction of the five lower fetters, he is an Nibbāna-attainer by striking at the root. Or, failing to realize that, failing to penetrate that, with the destruction of the five lower fetters, he is an Nibbāna-attainer without exertion. Or, failing to realize that, failing to penetrate that, with the destruction of the five lower fetters, he is one who attains Nibbāna with residual formations. Or, if he cannot achieve or penetrate that, by the destruction of the five lower fetters, he is an upstream-bound one, going to the Akaniṭṭha realm. Or, if he cannot achieve or penetrate that, by 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, he makes an end of suffering. Or, if he cannot achieve or penetrate that, by the destruction of three fetters, he is a one-seeder, having generated just one human existence, he makes an end of suffering. Or, if he cannot achieve or penetrate that, by the destruction of three fetters, he is a clan-to-clan traveler, having wandered and transmigrated through two or three clans, he makes an end of suffering. Or, if he cannot achieve or penetrate that, by the destruction of three fetters, he is one with a maximum of seven rebirths, having wandered and transmigrated a maximum of seven times among gods and humans, he makes an end of suffering. Thus, bhikkhus, one who fulfills completely, achieves the full measure; one who fulfills partially, achieves a partial measure. I declare, bhikkhus, that the training rules are not barren. The Eighth. 9. The First Discourse on the Three Trainings 90. Bhikkhus, there are these three trainings. Which three? The training in higher virtue, the training in higher mind, the training in higher wisdom. And what, bhikkhus, is the training in higher virtue? Here, bhikkhus, a bhikkhu is virtuous… …he undertakes and trains in the training rules. This, bhikkhus, is called the training in higher virtue. And what, bhikkhus, is the training in higher mind? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… …enters and dwells in the fourth jhāna. This, bhikkhus, is called the training in higher mind. And what, bhikkhus, is the training in higher wisdom? Here, bhikkhus, a bhikkhu understands 'this is suffering' as it really is… …he understands 'this is the path leading to the cessation of suffering' as it really is. This, bhikkhus, is called the higher higher wisdom training. These, monks, are the three trainings.” The Ninth. 10. The Second Discourse on the Three Trainings “These, monks, are three trainings. Which three? The training in higher virtue, the training in higher mind, the training in higher wisdom. “And what, monks, is the training in higher virtue? Here, monks, a monk is virtuous… undertaking and training in the precepts. This, monks, is called the training in higher virtue. “And what, monks, is the training in higher mind? Here, monks, a monk, quite secluded from sensual pleasures… enters and dwells in the fourth jhana. This, monks, is called the training in higher mind. “And what, monks, is the training in higher wisdom? Here, monks, a monk, through the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life. This, monks, is called the training in higher wisdom. These, monks, are the three trainings.” With higher virtue, with higher mind, and with higher wisdom, energetic; strong, resolute, a meditator, mindful, with guarded faculties, he should fare. As before, so after; as after, so before. As below, so above; as above, so below. As by day, so by night; as by night, so by day. Overcoming all directions, with immeasurable concentration. This they call the path of the trainee, and also the pure conduct. This they call the Fully Awakened One in the world, the wise one, who has reached the end of the path. With the cessation of consciousness, liberated by the destruction of craving; like the extinguishing of a lamp, is the liberation of the mind. The Tenth. 11. The Discourse at Saṅkava At one time the Blessed One, while wandering in the Kosala country, together with a large community of monks, arrived at Saṅkava, a Kosalan town. There the Blessed One He was staying in Saṅkava. At that time, a monk named Kassapagotta was residing in Saṅkava. There, the Blessed One instructed, inspired, roused, and gladdened the monks with a Dhamma talk connected with the training rules. Then, to the monk Kassapagotta, while the Blessed One was instructing, inspiring, rousing, and gladdening the monks with a Dhamma talk connected with the training rules, there arose impatience, there arose displeasure: "This ascetic is just being too critical!" Then, the Blessed One, having stayed in Saṅkava for as long as he wished, set out on tour towards Rājagaha. Journeying by stages, he arrived at Rājagaha. There, the Blessed One was staying in Rājagaha. Then, to the monk Kassapagotta, not long after the Blessed One had departed, there arose remorse, there arose regret: "It is indeed a loss for me, it is not a gain for me; it is indeed ill-gotten for me, it is not well-gotten for me; that when the Blessed One was instructing, inspiring, rousing, and gladdening the monks with a Dhamma talk connected with the training rules, there arose impatience, there arose displeasure for me: 'This ascetic is just being too critical!' What if I were to approach the Blessed One? Having approached, I would confess my transgression as a transgression in the presence of the Blessed One." Then, the monk Kassapagotta, having put his lodging in order, taking his bowl and robe, set out towards Rājagaha. Journeying by stages, he approached Rājagaha, then Gijjhakūṭa Mountain, then the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the monk Kassapagotta said this to the Blessed One: "On one occasion, venerable sir, the Blessed One was staying in Saṅkava, Saṅkava, a market town of the Kosalans. There, venerable sir, the Blessed One instructed, inspired, he encouraged, he gladdened. While the Blessed One was instructing, urging, encouraging, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, I felt impatience, I felt displeasure— 'This ascetic is too austere!' Then the Blessed One, having stayed in Saṅkava as long as he wished, set out on tour towards Rājagaha. ( ) [And in due course, wandering from place to place, he arrived at Rājagaha. There the Blessed One was staying in Rājagaha. Then (Ka.)] Soon after the Blessed One had departed, I felt remorse, I felt regret— 'It was a loss for me, it was not a gain for me; it was ill-gotten for me, it was not well-gotten for me;