4.
The Chapter on Ascetics
1.
The Discourse on Ascetics
82. "There are, monks, these three things belonging to an ascetic, duties to be done by an ascetic. What three? The undertaking of the training in higher morality, the undertaking of the training in higher consciousness, the undertaking of the training in higher wisdom - these, monks, are the three things belonging to an ascetic, duties to be done by an ascetic.
"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The first.
2.
The Discourse on the Donkey
83. "Just as, monks, a donkey follows closely behind a herd of cattle - 'I too am tamed, I too am tamed.' His colour is not such as that of the cattle, his voice is not such as that of the cattle, his footprint is not such as that of the cattle. He just follows closely behind the herd of cattle - 'I too am tamed, I too am tamed.'
"Just so, monks, here a certain monk follows closely behind the community of monks - 'I too am a monk, I too am a monk.' His desire is not such in the undertaking of the training in higher morality as that of other monks, his desire is not such in the undertaking of the training in higher consciousness as that of other monks, his desire is not such in the undertaking of the training in higher wisdom as that of other monks. He just follows closely behind the community of monks - 'I too am a monk, I too am a monk.'
"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The second.
3.
The Discourse on the Field
84. "There are, monks, these three things to be done beforehand by a farmer householder. What three? Here, monks, a farmer householder first ploughs the field well and makes it well levelled. Having first ploughed the field well and made it well levelled, he plants the seeds at the proper time. Having planted the seeds at the proper time, at the right moment he brings in water and takes it away. These, monks, are the three things to be done beforehand by a farmer householder.
"Just so, monks, there are these three things to be done beforehand by a monk. What three? The undertaking of the training in higher morality, the undertaking of the training in higher consciousness, the undertaking of the training in higher wisdom - these, monks, are the three things to be done beforehand by a monk.
"Therefore, monks, you should train thus - 'Our desire will be keen in the undertaking of the training in higher morality, our desire will be keen in the undertaking of the training in higher consciousness, our desire will be keen in the undertaking of the training in higher wisdom.' Thus indeed, monks, should you train." The third.
4.
The Discourse on the Vajjian Son
85. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then a certain Vajjian prince who was a monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that Vajjian prince who was a monk said this to the Blessed One - "Venerable sir, this more than one hundred and fifty training rules comes up for recitation fortnightly. I am not able, venerable sir, to train in them." "But will you be able, monk, to train in the three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom?" "I am able, venerable sir, to train in the three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom." "Therefore, monk, train in the three trainings - the training in higher morality, the training in higher consciousness, the training in higher wisdom.
When, monk, you will train in higher morality, train in higher consciousness, train in higher wisdom, for you, monk, training in higher morality, training in higher consciousness, training in higher wisdom, lust will be abandoned, hate will be abandoned, delusion will be abandoned. With the abandoning of lust, with the abandoning of hate, with the abandoning of delusion, whatever is unwholesome you will not do, whatever is evil you will not practise."
Then that monk at a later time trained in higher morality, trained in higher consciousness, trained in higher wisdom. For him, training in higher morality, training in higher consciousness, training in higher wisdom, lust was abandoned, hate was abandoned, delusion was abandoned. With the abandoning of lust, with the abandoning of hate, with the abandoning of delusion, whatever was unwholesome he did not do, whatever was evil he did not practise. The fourth.
5.
The Discourse on the Learner
86. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One -
"'Trainee, trainee', venerable sir, is said. In what respect, venerable sir, is one a trainee?" "'He trains', monk, therefore he is called a trainee. And what does he train in? He trains in higher morality, he trains in higher consciousness, he trains in higher wisdom. 'He trains', monk, therefore he is called a trainee."
First is knowledge in destruction, then final knowledge immediately after.
'Unshakable is my liberation' - at the destruction of the fetters of existence." The fifth.
6.
The First Discourse on Training
87. "This more than one hundred and fifty training rules comes up for recitation fortnightly, monks, in which sons of good family desiring their own welfare train. There are these three trainings, monks, in which all this is contained. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom - these, monks, are the three trainings in which all this is contained.
"Here, monks, a monk is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"Here again, monks, a monk is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering.
"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.
"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who fulfils wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.
"Thus indeed, monks, one who fulfils a portion attains a portion, one who fulfils the complete attains the complete. The training rules are not barren, monks, I say." The sixth.
7.
The Second Discourse on Training
88. "This more than one hundred and fifty training rules comes up for recitation fortnightly, monks, in which sons of good family desiring their own welfare train. There are these three trainings, monks, in which all this is contained. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom - these, monks, are the three trainings in which all this is contained.
"Here, monks, a monk is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the three mental fetters, becomes one with seven rebirths at the utmost. Having transmigrated and wandered among gods and humans for seven rebirths at the utmost, he makes an end of suffering. He, with the utter elimination of the three mental fetters, becomes a family-to-family goer, having transmigrated and wandered through two or three families, he makes an end of suffering. He, with the utter elimination of the three mental fetters, becomes one who has sown the seed of rebirth one last time, having produced just one human existence, he makes an end of suffering. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering.
"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who practises to a moderate degree in wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the utter elimination of the five lower mental fetters, becomes an upstream-goer heading toward the Akaniṭṭha realm. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna through exertion. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna without exertion. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna after the interval. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval.
"Here again, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who fulfils wisdom. He is one of stable morality and established morality regarding whatever training rules there are, having accepted the training rules he trains in them. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions.
"Thus indeed, monks, one who fulfils a portion attains a portion, one who fulfils the complete attains the complete. The training rules are not barren, monks, I say." The seventh.
8.
The Third Discourse on Training
89. "This more than one hundred and fifty training rules comes up for recitation fortnightly, monks, in which sons of good family desiring their own welfare train. There are these three trainings, monks, in which all this is contained. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom - these, monks, are the three trainings in which all this is contained.
"Here, monks, a monk is one who fulfils the moral precepts, one who fulfils concentration, one who fulfils wisdom. He commits and emerges from whatever lesser and minor training rules there are. What is the reason for this? For I have not declared inability here, monks. But whatever training rules are the fundamentals of the holy life, befitting the holy life, there he is one of stable morality and established morality, having accepted the training rules he trains in them. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna in the interval. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna after the interval. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna without exertion. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna through exertion. Or else, not having attained that, not having penetrated that, with the utter elimination of the five lower mental fetters he becomes an upstream-goer heading toward the Akaniṭṭha realm. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, he becomes a once-returner, who, having come to this world only once more, makes an end of suffering. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters he becomes one who has sown the seed of rebirth one last time, having produced just one human existence, he makes an end of suffering. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters he becomes a family-to-family goer, having transmigrated and wandered through two or three families, he makes an end of suffering. Or else, not having attained that, not having penetrated that, with the utter elimination of the three mental fetters he becomes one with seven rebirths at the utmost, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, he makes an end of suffering.
"Thus indeed, monks, one who fulfils the complete attains the complete, one who fulfils a portion attains a portion. The training rules are not barren, monks, I say." The eighth.
9.
The First Discourse on the Triad of Training
90. "There are these three trainings, monks. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom.
"And what, monks, is the training in higher morality? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them. This is called, monks, the training in higher morality.
"And what, monks, is the training in higher consciousness? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, monks, the training in higher consciousness.
"And what, monks, is the training in higher wisdom? Here, monks, a monk understands as it really is: 'This is suffering', etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' This is called, monks, the training in higher wisdom. These, monks, are the three trainings." The ninth.
10.
The Second Discourse on the Triad of Training
91. "There are these three trainings, monks. Which three? The training in higher morality, the training in higher consciousness, the training in higher wisdom.
"And what, monks, is the training in higher morality? Here, monks, a monk is virtuous, etc. having accepted the training rules he trains in them. This is called, monks, the training in higher morality.
"And what, monks, is the training in higher consciousness? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. This is called, monks, the training in higher consciousness.
"And what, monks, is the training in higher wisdom? Here, monks, a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This is called, monks, the training in higher wisdom. These, monks, are the three trainings."
Steadfast, resolute, a meditator, mindful with guarded faculties, should wander.
As below so above, as above so below.
Having overcome all directions, with limitless concentration.
Him they call in the world the One Enlightened by himself, wise, one who has reached the end of practice.
Like the extinguishing of a lamp, there is deliverance of the mind." The tenth.
11.
The Discourse on Suspicion
92. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a market town of the Kosalans named Saṅkavā. There the Blessed One stayed at Saṅkavā. Now at that time a monk named Kassapagotta was a resident at Saṅkavā. There the Blessed One instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching connected with the training rules. Then for the monk Kassapagotta, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure - "This ascetic is too scrupulous." Then the Blessed One, having dwelt at Saṅkavā as long as he liked, set out on a journey towards Rājagaha. Wandering on a journey gradually, he arrived at Rājagaha. There the Blessed One stayed at Rājagaha.
Then for the monk Kassapagotta, not long after the Blessed One had departed, there was indeed remorse, there was regret - "It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that for me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure - 'This ascetic is too scrupulous.' What if I were to approach the Blessed One; having approached, I should confess the transgression as a transgression in the presence of the Blessed One." Then the monk Kassapagotta, having set in order his lodging, taking his bowl and robe, set out towards Rājagaha. Gradually he arrived at Rājagaha, at the Vulture's Peak mountain, and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kassapagotta said this to the Blessed One -
"On one occasion, venerable sir, the Blessed One was staying at Saṅkavā, a market town of the Kosalans named Saṅkavā. There, venerable sir, the Blessed One instructed, encouraged, inspired, and gladdened the monks with a talk on the Teaching connected with the training rules. For me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure - 'This ascetic is too scrupulous.' Then the Blessed One, having dwelt at Saṅkavā as long as he liked, set out on a journey towards Rājagaha. For me, venerable sir, not long after the Blessed One had departed, there was indeed remorse, there was regret - It is a loss for me indeed, it is not a gain for me indeed; it is ill-gained for me indeed, it is not well-gained for me indeed; that for me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure - 'This ascetic is too scrupulous.' What if I were to approach the Blessed One; having approached, I should confess the transgression as a transgression in the presence of the Blessed One. A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, that for me, while the Blessed One was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience, there was displeasure - 'This ascetic is too scrupulous.' May the Blessed One, venerable sir, accept my transgression as a transgression for the sake of restraint in the future."
"Truly, Kassapa, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that when I was instructing, encouraging, inspiring, and gladdening the monks with a talk on the Teaching connected with the training rules, there was indeed impatience in you, there was displeasure - 'This ascetic is too scrupulous.' But since you, Kassapa, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, Kassapa, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future.
"If even an elder monk, Kassapa, is not eager to train, does not speak in praise of undertaking the training, does not instigate in the training those other monks who are not eager to train, and does not speak praise of those other monks who are eager to train - factual, true, at the right time - of such an elder monk, Kassapa, I do not speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such an elder monk.
"If even a middle monk, Kassapa, is etc. if even a new monk, Kassapa, is not eager to train, does not speak in praise of undertaking the training, does not instigate in the training those other monks who are not eager to train, and does not speak praise of those other monks who are eager to train - factual, true, at the right time - of such a new monk, Kassapa, I do not speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such a new monk.
"If even an elder monk, Kassapa, is eager to train, speaks in praise of undertaking the training, instigates in the training those other monks who are not eager to train, and speaks praise of those other monks who are eager to train - factual, true, at the right time - of such an elder monk, Kassapa, I speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such an elder monk.
"If even a middle monk, Kassapa, is eager to train etc. if even a new monk, Kassapa, is eager to train, speaks in praise of undertaking the training, instigates in the training those other monks who are not eager to train, and speaks praise of those other monks who are eager to train - factual, true, at the right time - of such a new monk, Kassapa, I speak praise. What is the reason for this? Thinking 'The Teacher speaks praise of him,' other monks would associate with him; those who would associate with him would follow the example of what they have seen in him; those who would follow the example of what they have seen in him - for them that would be for their welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such a new monk." The eleventh.
The Chapter on Ascetics is ninth.
Its summary:
Three on training are spoken, two on training, and with Saṅkavā.