an3.85:1 Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

an3.85:2 “Sir, they speak of the one 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’.

an3.85:3 As a trainee trains, following the straight road, first they know about ending; enlightenment follows in the same lifetime.

an3.85:4 Then the knowledge comes such a one, freed through enlightenment, with the end of the fetters of continued existence: ‘My freedom is unshakable.’”

9. Ascetics

Training (1st)

an3.86:1 “Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge 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.

an3.86:2 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 fall into the underworld, assured, destined for awakening.

an3.86:3 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 are close to salvation. They will make an end of suffering.

an3.86:4 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 attain salvation, and are not liable to fall back.

an3.86:5 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. And they live having realized it with their own insight in this very life due to the ending of defilements.

an3.86:6 So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. But in any case, these training rules are not barren, I say.”

9. Ascetics

Training (2nd)

an3.87:1 “Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge 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.

an3.87:2 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 are progressing. They will make an end of suffering. With the ending of three fetters, they progress steadily. They will make an end of suffering. With the ending of three fetters, they are nearer to salvation. They will make an end of suffering. With the ending of three fetters, and the weakening of greed, hate, and delusion, they are close to salvation. They will make an end of suffering.

an3.87:3 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 highest ranks of the Garden. 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.

an3.87:4 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. And they live having realized it with their own insight in this very life due to the ending of defilements.

an3.87:5 So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. But in any case, these training rules are not barren, I say.”

9. Ascetics

Training (3rd)

an3.88:1 “Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge 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.

an3.88:2 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. And they live having realized it with their own insight in this very life 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 highest ranks of the Garden. If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they are close to salvation. They will make an end of suffering. If they don’t penetrate so far, with the ending of three fetters, they are nearer to salvation. They will make an end of suffering. If they don’t penetrate so far, with the ending of three fetters, they progress steadily. They will make an end of suffering. If they don’t penetrate so far, with the ending of three fetters, they are progressing. They will make an end of suffering.

an3.88:3 So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. But in any case, these training rules are not barren, I say.”

9. Ascetics

Three Trainings (1st)

an3.89:1 “Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

an3.89:2 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.

an3.89:3 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.

an3.89:4 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.”

9. Ascetics

Three Trainings (2nd)

an3.90:1 “Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

an3.90:2 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.

an3.90:3 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.

an3.90:4 And what is the training in the higher wisdom? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is called the training in the higher wisdom. These are the three trainings.

an3.90:5 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.

an3.90:6 As before, so behind; as behind, so before. As below, so above; as above, so below.

an3.90:7 As by day, so by night; as by night, so by day. Having mastered every direction with limitless immersion,

an3.90:8 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.

an3.90:9 With the cessation of consciousness, freed by the ending of craving, the liberation of their heart is like a lamp going out.”

9. Ascetics

At Paṅkadhā

an3.91:1 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 named 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.

an3.91:2 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:

an3.91:3 “I 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.”

an3.91:4 “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.

an3.91:5 Kassapa, take the case of a senior mendicant who is not eager to train and doesn’t praise taking up the training. They don’t encourage other mendicants who are not eager to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants not eager 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.

an3.91:6 Take the case of a middle mendicant who doesn’t want to train … Take the case of a junior mendicant who is not eager to train … That’s why I don’t praise that kind of junior mendicant.

an3.91:7 Kassapa, take the case of a senior mendicant who is eager to train and praises taking up the training. They encourage other mendicants who are not eager to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who are eager 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.

an3.91:8 Take the case of a middle mendicant who is eager to train … Take the case of a junior mendicant who is eager to train … That’s why I praise that kind of junior mendicant.”

10. A Lump of Salt

Urgent

an3.92:1 “Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: ‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.

an3.92:2 In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: ‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.

an3.92:3 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.”

10. A Lump of Salt

Seclusion

an3.93:1 “Mendicants, wanderers of other religions advocate three kinds of seclusion. What three? Seclusion in robes, almsfood, and lodgings.

an3.93:2 Wanderers of other religions advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. This is what wanderers of other religions advocate for seclusion in robes.

an3.93:3 Wanderers of other religions advocate this kind of seclusion in almsfood. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. This is what the wanderers of other religions advocate for seclusion in almsfood.

an3.93:4 Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. This is what wanderers of other religions advocate for seclusion in lodgings. These are the three kinds of seclusion that wanderers of other religions advocate.

an3.93:5 In this teaching and training, there are three kinds of seclusion for a mendicant. What three? Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it. They have right view, giving up wrong view, being secluded from it. They’ve ended defilements, giving up defilements, being secluded from them. When a mendicant has these three kinds of seclusion, they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.

an3.93:6 When a farmer’s rice field is ripe, they’d have the rice cut swiftly, gathered swiftly, transported swiftly, made into heaps swiftly, threshed swiftly, the straw removed swiftly, winnowed swiftly, brought over swiftly, pounded swiftly, and have the husks removed swiftly. In this way that farmer’s crop would reach the peak and the pith, being pure and consolidated in the core.

an3.93:7 In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it; when they have right view, giving up wrong view, being secluded from it; when they’ve ended defilements, giving up defilements, being secluded from them: they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.”

10. A Lump of Salt

Autumn

an3.94:1 “In the autumn, the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and dazzles.

an3.94:2 In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: substantialist view, doubt, and misapprehension of precepts and observances.

an3.94:3 Afterwards they are delivered from two things: covetousness and ill will. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.”

10. A Lump of Salt

Assemblies

an3.95:1 “Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

an3.95:2 And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.

an3.95:3 And what is a divided assembly? An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

an3.95:4 And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.

an3.95:5 When the mendicants live in harmony like this, they brim with much merit. At that time the mendicants live in a divine dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

an3.95:6 It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

an3.95:7 In the same way, when the mendicants are in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes, they brim with much merit. At that time the mendicants live in a divine dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. These are the three assemblies.”

10. A Lump of Salt

The Thoroughbred (1st)

an3.96:1 “Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. … In the same way, a mendicant with three qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

an3.96:2 And how is a mendicant beautiful? 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. That’s how a mendicant is beautiful.

an3.96:3 And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

an3.96:4 And how is a mendicant fast? It’s when a mendicant truly understands: ‘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’. That’s how a mendicant is fast. A mendicant with these three qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.”

10. A Lump of Salt

The Thoroughbred (2nd)

an3.97:1 “Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king, … In the same way, a mendicant with three qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

an3.97:2 And how is a mendicant beautiful? 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. That’s how a mendicant is beautiful.

an3.97:3 And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

an3.97:4 And how is a mendicant fast? It’s when a mendicant, with the ending of the five lower fetters, attains salvation. They are not liable to fall back. That’s how a mendicant is fast. A mendicant with these three qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.”

10. A Lump of Salt

The Thoroughbred (3rd)

an3.98:1 “Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. … In the same way, a mendicant with three qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

an3.98:2 And how is a mendicant beautiful? 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. That’s how a mendicant is beautiful.

an3.98:3 And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

an3.98:4 And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant is fast. A mendicant with these three qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world.”

10. A Lump of Salt

Jute

an3.99:1 “Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. They use worn out jute canvas for scrubbing cauldrons, or else they just throw it away on the rubbish heap.