The Chapter on Ascetics
AN 3.81 Ascetics Samaṇasutta
"Mendicants, there are three duties of an ascetic. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three duties of an ascetic.
So you should train like this: 'We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.' That's how you should train."
AN 3.82 The Donkey Gadrabhasutta
"Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: 'I can moo too! I can moo too!' But it doesn't look like a cow, or sound like a cow, or leave a footprint like a cow. Still it follows behind a herd of cattle, thinking: 'I can moo too! I can moo too!'
In the same way, some mendicant follows behind the mendicant Saṅgha, thinking: 'I'm a monk too! I'm a monk too!' But they don't have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants. Still they follow behind the mendicant Saṇgha, thinking: 'I'm a monk too! I'm a monk too!'
So you should train like this: 'We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.' That's how you should train."
AN 3.83 Fields Khettasutta
"Mendicants, a farmer has three primary duties. What three? A farmer first of all makes sure the field is well ploughed and tilled. Next they plant seeds in season. When the time is right, they irrigate the field and then drain it. These are the three primary duties of a farmer.
In the same way, a mendicant has three primary duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three primary duties of a mendicant.
So you should train like this: 'We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.' That's how you should train."
AN 3.84 The Vajji Vajjiputtasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, each fortnight over a hundred and fifty training rules are recited. I'm not able to train in them."
"But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?"
"I am, sir."
"So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom.
As you train in these, you will give up greed, hate, and delusion. Then you won't do anything unskillful, or practice anything bad."
After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom. He gave up greed, hate, and delusion. Then he didn't do anything unskillful, or practice anything bad.
AN 3.85 A Trainee Sekkhasutta
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, they speak of this person called 'a trainee'. How is a trainee defined?"
"They train, mendicant, that's why they're called 'a trainee'. What is their training? They train in the higher ethics, the higher mind, and the higher wisdom. They train, that's why they're called 'a trainee'.
As a trainee trains,
following the straight road,
first they know about ending;
enlightenment follows in the same lifetime.Then the knowledge comes
such a one, freed through enlightenment,
with the end of the fetters of continued existence:
'My freedom is unshakable.'"
AN 3.86 Training (1st) Paṭhamasikkhāsutta
"Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who care for their own welfare train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.
Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken. With the ending of three fetters they're a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken. With the ending of three fetters, and the weakening of greed, hate, and delusion, they're a once-returner. They come back to this world once only, then make an end of suffering.
Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken. With the ending of the five lower fetters they're reborn spontaneously. They are extinguished there, and are not liable to return from that world.
Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say."
AN 3.87 Training (2nd) Dutiyasikkhāsutta
"Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who care for their own welfare train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.
Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual life. They keep the rules they've undertaken. With the ending of three fetters they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. With the ending of three fetters, they're a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. With the ending of three fetters, and the weakening of greed, hate, and delusion, they're a once-returner. They come back to this world once only, then make an end of suffering.
Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. With the ending of the five lower fetters they're extinguished with extra effort. With the ending of the five lower fetters they're extinguished without extra effort. With the ending of the five lower fetters they're extinguished upon landing. With the ending of the five lower fetters they're extinguished between one life and the next.
Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say."
AN 3.88 Training (3rd) Tatiyasikkhāsutta
"Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who care for their own welfare train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.
Take the case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don't say they're incapable of that. But they're constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they've undertaken.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
If they don't penetrate so far, with the ending of the five lower fetters they're extinguished between one life and the next.
If they don't penetrate so far, with the ending of the five lower fetters they're extinguished upon landing.
If they don't penetrate so far, with the ending of the five lower fetters they're extinguished without extra effort.
If they don't penetrate so far, with the ending of the five lower fetters they're extinguished with extra effort.
If they don't penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
If they don't penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they're a once-returner. They come back to this world once only, then make an end of suffering.
If they don't penetrate so far, with the ending of three fetters, they're a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
If they don't penetrate so far, with the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering.
If they don't penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. These training rules are not a waste, I say."
AN 3.89 Three Trainings (1st) Paṭhamasikkhattayasutta
"Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.
And what is the training in the higher ethics? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is called the training in the higher ethics.
And what is the training in the higher mind? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption. This is called the training in the higher mind.
And what is the training in the higher wisdom? They truly understand: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. This is called the training in the higher wisdom. These are the three trainings."
AN 3.90 Three Trainings (2nd) Dutiyasikkhattayasutta
"Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.
And what is the training in the higher ethics? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is called the training in the higher ethics.
And what is the training in the higher mind? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption. This is called the training in the higher mind.
And what is the training in the higher wisdom? It's when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called the training in the higher wisdom. These are the three trainings.
The higher ethics, the higher mind,
and the higher wisdom should be practiced
by those energetic, steadfast, and resolute,
practicing absorption, mindful, with guarded senses.As before, so behind;
as behind, so before.
As below, so above;
as above, so below.As by day, so by night;
as by night, so by day.
Having mastered every direction
with limitless immersion,they call them a 'trainee on the path',
and 'one living a pure life'.
But a wise one who has gone to the end of the path
they call a 'Buddha' in the world.With the cessation of consciousness,
freed by the ending of craving,
the liberation of their heart
is like a lamp going out."
AN 3.91 At Paṅkadhā Saṅkavāsutta
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. He arrived at a town of the Kosalans named Paṅkadhā, and stayed there.
Now, at that time a monk called Kassapagotta was resident at Paṅkadhā. There the Buddha educated, encouraged, fired up, and inspired the mendicants with a Dhamma talk about the training rules. Kassapagotta became quite impatient and bitter, thinking, "This ascetic is much too strict."
When the Buddha had stayed in Paṅkadhā as long as he pleased, he set out for Rājagaha. Traveling stage by stage, he arrived at Rājagaha, and stayed there.
Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking, "It's my loss, my misfortune, that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking he was much too strict. Why don't I go to the Buddha and confess my mistake to him?"
Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha. Eventually he came to Rājagaha and the Vulture's Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened, saying:
"I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think, 'This ascetic is much too strict.' Please, sir, accept my mistake for what it is, so I will restrain myself in future."
"Indeed, Kassapa, you made a mistake. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
Kassapa, take the case of a senior mendicant who doesn't want to train and doesn't praise taking up the training. They don't encourage other mendicants who don't want to train to take up the training. And they don't truthfully and correctly praise at the right time those mendicants who do want to train. I don't praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering. That's why I don't praise that kind of senior mendicant.
Take the case of a middle mendicant who doesn't want to train ...
Take the case of a junior mendicant who doesn't want to train ... That's why I don't praise that kind of junior mendicant.
Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don't want to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness. That's why I praise that kind of senior mendicant.
Take the case of a middle mendicant who wants to train ...
Take the case of a junior mendicant who wants to train ... That's why I praise that kind of junior mendicant."