15. The Connected Discourses on Training
Udāna
[1]Further, an udāna states:[2]
Revering śīla from the start,
The purification of the precepts is completed.
The manifest practice and benefits of training
Follow in accord with the different kinds of training.
Training has three kinds: The higher moral training, the higher mental training, and the higher training in wisdom. In positing these three different kinds of training, they should be understood as in the “Śrāvaka Bhūmi” section.[3]
The “Śrāvaka Bhūmi” section states:
What is meant by training? It refers to the three higher trainings:
1. the higher moral training,
2. the higher mental training,
3. and the higher training in wisdom.
What is the higher moral training? It means peacefully abiding endowed with morality, and so forth, as explained in detail earlier; this is called the higher moral training.
What is the higher mental training? It means that, being separate from evil and unwholesome dharmas, with applied thought and with sustained thought, one experiences joy and happiness born of seclusion and enters on and peacefully abides endowed with the first dhyāna; up to being able to enter on and peacefully abide endowed with the fourth dhyāna; this is called the higher mental training. Furthermore, the formless realms and other concentrations and equipoises are also called the higher mental training. However, it is based on the dhyānas that one can initially enter into direct insight into the noble truths and correct nature, free from arising, and it is not entirely through complete detachment from all dhyānas that this can be achieved. Therefore, as the dhyānas are considered the most superior, they are specifically referred to as the higher mental training.
What is the higher training in wisdom? It means having knowledge and insight in accord with reality regarding the four noble truths; this is called the higher training in wisdom.
Question: Why are there only three trainings, neither fewer nor more?
Answer: Because they serve as a foundation for dhyāna, they serve as knowledge that can be relied upon and as preparation for what is practised. As for being a foundation for dhyāna, this refers to the higher moral training. Why is that? Because through morality, one establishes the mind in one-pointedness, enabling the mind to touch samādhi. As for knowledge that can be relied upon, this refers to higher mental training. Why is that? Because through right concentration and one-pointedness of mind, things can be understood and known as they are in accord with reality, transforming vision into one that sees things as they really are. As for serving as a preparation for what is practised, this refers to the higher training in wisdom. Why is that? Because through wholesome and pure wisdom and vision, one can ultimately cease all afflictions, and as the cessation of afflictions is the highest self-benefit, this is the supreme practice. Beyond this, there is no more supreme practice. For these reasons, there are only three trainings.
Question: Why are the three trainings in this order?
Answer: First, by purifying wholesome śīla, there is no regret; due to no regret, there is joy and happiness; due to happiness, the mind attains right concentration; due to a mind in right concentration, one can attain knowledge of reality and vision of reality; due to knowledge and vision of reality, one can give rise to dispassion; due to dispassion, one is freed from defilements; due to freedom from defilements, one attains liberation; due to liberation, one realises the unconditioned ultimate nirvāṇa. Therefore, by initially cultivating the training of the purification of morality, one gradually advances and ultimately realises the unconditioned ultimate nirvāṇa. Therefore, the three trainings are in this order.
Question: Why are the three trainings called the higher trainings in higher morality, mind, and wisdom?
Answer: Because of their goals and superiority, they are called “higher.” What is the meaning of their goals? It refers to how by cultivating the purification of the precepts, one attains higher mind, so it is called higher mental training; by cultivating the mind of dhyāna, one attains higher wisdom, so it is called higher mental training; by cultivating wisdom and vision, one attains the cessation of afflictions, so it is called higher training in wisdom. Therefore, because they are called according to having these goals, they are therefore called “higher.”
What is the meaning of being superior? This refers to how, whether it is the higher moral training, the higher mental training, or the higher training in wisdom, only in the noble teaching [of the Buddha] alone are there these three, and they are not shared with other paths. Therefore, it is said that they are superior, and they are therefore called “higher.”
Moreover, there are some who have the higher mental training and can give rise to the higher training in wisdom; there are some who have the higher training in wisdom and can give rise to the higher mental training. For example, a noble disciple who has not yet attained the root first dhyāna first trains to see its signs; then, afterwards, proceeds to eliminate all afflictions on the path of cultivation, and with the application of right effort, they cultivate mindfulness as a factor of awakening up to cultivating equanimity as a factor of awakening. This is called the higher training in wisdom leading to the higher mental training. The higher mental training leading to the higher training in wisdom has already been explained before.
Moreover, there are some who have the higher moral training without the higher mental training or the higher training in wisdom; there are some who have the higher moral training, who also have the higher mental training but only lack the higher training in wisdom; but there is no higher training in wisdom without the higher moral training and the higher mental training. Therefore, if there is the higher training in wisdom, it must be understood that one is endowed with all three trainings.
With this establishment in the three kinds of training, yogācārins should diligently cultivate training.
1; 1104 (806)
[4]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “There are three trainings. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.”
At that time, the Bhagavān uttered a gāthā, saying:
“One endowed with the three trainings,
Is a bhikṣu of right practice;
In higher morality, mind, and wisdom,
They diligently strive in these three dharmas.
“A firm fortress of vigour,
Always guarding the faculties,
If it is day, just like it is at night;
If it is night, just like it is at day;
“If it is early, just like it is later;
If it is late, just as it is earlier;
If above, just as it is below;
If below, just as it is above.
“With innumerable samādhis,
Illuminating all directions,
These are declared the traces of awakening:
The supremely tranquil assemblage.
“Abandoning ignorance and disputes,
Their mind is skilfully liberated:
I am the one who awakens the world,
Fully endowed with knowledge and conduct.
“Rightly mindful, one abides never forgetting;
Their mind attains liberation;
When the body becomes frail and life comes to an end,
Like a lamp extinguished, the flame goes out.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
2; 1105 (817)
[5]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “Further, there are three trainings. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.
“What is the higher moral training? It is where a bhikṣu abides by the precepts, the prātimokṣa rules, deportments, is fully accomplished in proper places of practice, sees even the slightest fault and fears it, and takes up and bears training in morality.
“What is the higher mental training? It is where a bhikṣu is separated from evil and unwholesome dharmas, up to and including abiding endowed with the fourth dhyāna.
“What is the higher training in wisdom? It is where a bhikṣu truly understands the noble truth of suffering, accumulation, cessation, and the noble truth of the path, as they really are. This is called the higher training in wisdom.”
At that time, the Bhagavān uttered a gāthā, which is the same as stated above. After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
3; 1106 (818)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “There are bhikṣus who have higher moral training but not higher mental training or higher training in wisdom; there are those with higher moral training and the higher mental training, but not higher training in wisdom. A noble disciple who abides in accordance with the skilful means of higher wisdom and abides in its accomplishment also has higher morality and fully cultivates the higher mental training. Thus, a noble disciple who abides in accordance with the method of higher wisdom and accomplishes it lives with unsurpassed wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
4; 1107 (819)
[6]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “Over two hundred and fifty precepts, every half month, are recited in the Prātimokṣa Sūtra. This allows those who seek to learn by themselves to do so, explaining that the three trainings can encompass all the precepts.
“What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
5; 1108 (820)
[7]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus in the same way as described above, with the difference being: “What is the higher moral training? It is declared to be where a bhikṣu values morality and morality increases; without valuing meditation, meditation does not increase; without valuing wisdom, wisdom does not increase; regarding those subtle aspects of morality, if they commit transgressions, they repent accordingly. Why is that? I do not declare them to be incapable. If their morality is in accord with noble conduct, benefiting noble conduct, sustaining noble conduct for a long time, then that bhikṣu’s morality is firm, the teacher of morality is always present, they are always living according to morality, and they take up and bear the training. Thus knowing, thus seeing, they cut off the three bonds, which are declared to be identity view, attachment to rites, and doubt. By cutting off these three bonds, they attain the stage of a srotāpanna, do not fall into the unfortunate realms, are certain of attaining sambodhi, and are reborn among devas and humans up to seven times, ultimately attaining the end of suffering. This is called the higher moral training.[8]
“What is the higher mental training? A bhikṣu values morality, and morality increases; values meditation and meditation increases; without valuing wisdom, wisdom does not increase; regarding those subtle aspects of morality, they even take up and bear the training in such morality. Thus knowing, thus seeing, they cut off the five lower bonds, which are declared to be identity view, attachment to rites, doubt, greedy desire, and ill-will. By cutting off these five lower bonds, they attain nirvāṇa in the realm of an anāgāmin; this is called the higher mental training.
“What is the higher training in wisdom? A bhikṣu values morality and morality increases; values meditation and meditation increases; values wisdom and wisdom increases. They, thus knowing, thus seeing, have a mind that is liberated from the effluent of desire, their mind is liberated from the effluent of becoming, and their mind is liberated from the effluent of ignorance. Liberated, they know and see: my births have been exhausted, noble conduct has been established, my task has been accomplished, and I know for myself that I won’t experience a later existence. This is called the higher training in wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
6; 1109 (821)
[9]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “Over two hundred and fifty precepts, every half month, are recited in the Prātimokṣa Sūtra. If any son of good family wishes to train at his own will, I will teach him the three trainings. If one trains in these three trainings, they encompass the training in all precepts [contained in the Prātimokṣa Sūtra]. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.
“What is the higher moral training? A bhikṣu values morality and morality increases; without valuing meditation, meditation does not increase; without valuing wisdom, wisdom does not increase. Regarding those subtle aspects of morality, they even take up and bear the training in such morality. Thus knowing, thus seeing, they cut off the three bonds, which are declared to be identity view, attachment to rites, and doubt. With greed, anger, and delusion, they attain the seed of one of the paths; those not yet awakened on that stage are called sakṛdāgāmin; those not yet awakened on that stage are called one who goes from clan to clan; those not yet awakened on that stage are called those with seven [more] states of existence; those not yet awakened on that stage are called those who practise according to the Dharma; those not yet awakened on that stage are called faith followers. This is called the higher moral training.
“What is the higher mental training? A[10] bhikṣu values morality, and morality increases; values meditation and meditation increases; without valuing wisdom, wisdom does not increase. Regarding those subtle aspects of moral training, they even take up and bear the training in such morality. Thus knowing, thus seeing, they cut off the five lower bonds, which are declared to be identity view, attachment to rites, doubt, greedy desire, and ill-will. By cutting off these five lower bonds,[11] they can attain nirvāṇa in the intermediate state [between death in the desire realm and birth in the form realm]; those not yet awakened on that stage attain nirvāṇa upon birth [in the form realm]; those not yet awakened on that stage attain nirvāṇa without [further] practice [in the form realm]; those not yet awakened on that stage attain nirvāṇa with further practice [in the form realm]; those not yet awakened on that stage attain nirvāṇa coursing upstream [in further births in the form realm]. This is called the higher mental training.
“What is the higher training in wisdom? A bhikṣu values morality and morality increases; values meditation and meditation increases; values wisdom and wisdom increases. Thus knowing, thus seeing, their mind is liberated from the effluent of desire, their mind is liberated from the effluent of becoming, and their mind is liberated from the effluent of ignorance. Liberated, they know and see: my births have been exhausted, noble conduct has been established, my task has been accomplished, and I know for myself that I won’t experience a later existence. This is called the higher training in wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
7; 1110 (822)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “If a bhikṣu abides endowed with morality, skilfully observing the prātimokṣa, is complete in deportment and proper places of practice, and sees even the slightest fault and can fear it, then that bhikṣu, abiding endowed with morality, skilfully observing the prātimokṣa, is complete in deportment and proper places of practice. One who, seeing even the slightest fault and being able to fear it, takes up the training in morality and thereby fulfils the cultivation of the three trainings. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.
“What is the higher moral training? It is when a bhikṣu’s morality is fulfilled, with little meditation and little wisdom. Regarding those subtle aspects of morality, they even take up and bear the training in such morality. They, thus knowing, thus seeing, cut off the three bonds, which are declared to be identity view, attachment to rites, and doubt. By cutting off these three bonds, they attain the stage of a srotāpanna, do not fall into the unfortunate realms, are certain of attaining sambodhi, and are reborn among devas and humans up to seven times, ultimately attaining the end of suffering.
“What is the higher mental training? It is when a bhikṣu’s morality[12] is fulfilled, samādhi is fulfilled, with little wisdom, and regarding those subtle aspects of morality, if they commit transgressions, they repent accordingly, and they even take up and bear the training in such morality. Thus knowing, thus seeing, they cut off the five lower bonds, which are declared to be identity view, attachment to rites, doubt, greedy desire, and ill-will. By cutting off these five lower bonds, they attain nirvāṇa upon birth as an anāgāmin, not again being reborn in this world. This is called the higher mental training.
“What is the higher training in wisdom? It is when a bhikṣu’s morality is fulfilled, his meditation is fulfilled, and his wisdom is fulfilled. Thus knowing, thus seeing, their mind is liberated from the effluent of desire, their mind is liberated from the effluent of becoming, and their mind is liberated from the effluent of ignorance; and liberated, they know and see: my births have been exhausted, noble conduct has been established, my task has been accomplished, and I know for myself that I won’t experience a later existence. This is called the higher training in wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
8; 1111 (823)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “If a bhikṣu abides endowed with morality, skilfully observing the prātimokṣa, is complete in deportment and proper places of practice, sees even the slightest fault and can fear it, and upholds and abides in training in morality, their three trainings are fulfilled. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.
“What is the higher training in morality? It is when a bhikṣu’s morality is fulfilled, with little meditation and little wisdom regarding those subtle aspects of morality, they even take up and bear the training in such morality. Thus knowing, thus seeing, they cut off the three bonds: Greed, anger, delusion, attaining the seed of one of the paths; if they are not yet awakened on that stage, they attain the state of a sakṛdāgāmin; those not yet awakened on that stage are called one who goes from clan to clan; those not yet awakened on that stage attain the stage of a srotāpanna; those not yet awakened on that stage attain the stage of one who practises according to the Dharma; those not yet awakened on that stage attain the stage of a faith follower. This is called the higher moral training.
“What is the higher mental training? It is when a bhikṣu’s morality is fulfilled, his meditation is fulfilled, with little wisdom. Regarding those subtle aspects of morality, they even take up and bear the training in such morality. Thus knowing, thus seeing, they cut off the five lower bonds, which are declared to be identity view, attachment to rites, doubt, greedy desire, and ill-will. By cutting off these five lower bonds, they attain nirvāṇa in the intermediate state [between death in the desire and birth in the form realm]; those not yet awakened on that stage attain nirvāṇa upon birth [in the form realm]; those not yet awakened on that stage, attain nirvāṇa without [further] practice [in the form realm]; those not yet awakened on that stage, attain nirvāṇa with further practice [in the form realm]; those not yet awakened on that stage, attain nirvāṇa coursing upstream [in further births in the form realm]. This is called the higher mental training.
“What is the higher training in wisdom? It is when a bhikṣu’s morality is fulfilled, his meditation is fulfilled, and his wisdom is fulfilled. Thus knowing, thus seeing, their mind is liberated from the effluent of desire, their mind is liberated from the effluent of becoming. Their mind is liberated from the effluent of ignorance,[13] and liberated, they know and see: my births have been exhausted, noble conduct has been[14] established, my task has been accomplished, and I know for myself that I won’t experience a later existence. This is called the higher training in wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
“Revering śīla”
Briefly speaking, among these various trainings, one should correctly understand wrong practice and correctly understand right practice.
In speaking of wrong practice, it refers to, for instance, not revering morality and going forth from home casually—meaning, even though one has gone forth from home, they do not improve with pure morality. As is the case with pure morality, regarding meditation and wisdom, it should be known that the same applies. Such a person may commit unpardonable offences. Regarding them, the Bhagavān said that they are incapable of realising the fruition of śramaṇas. Therefore, one should know that such a person, regarding the three trainings, entirely violates them.
In speaking of right practice, there are three kinds of right practice: that is to say, lower, middling, and higher.
Lower right practice refers to someone who reveres pure morality and improves with pure morality. However, in contrast to this, regarding meditation and wisdom, they do not give rise to reverence, and they do not improve regarding them. Such a person would not commit unpardonable offences but may commit minor offences. Regarding this, the Tathāgata does not say that they cannot realise the fruition of śramaṇas.
The middling right practice refers to morality and meditation as both being objects of reverence, which also improve. As with revering morality and violating it, in order, are also the case here. Therefore, one should know that even those on the stage of ordinary beings reach this level.
Higher right practice refers to those who have seen the truths and have reverence for all three kinds of training. They have realised the fruition of śramaṇas without further consideration of ability or inability.
Thus, these two kinds of practice are divided into four kinds; these four kinds can be combined into two kinds of practice, so the set of two and four are equivalent to one another. One should know that if there is the training in meditation, there must be the training in morality; if there is the training in wisdom, there must be the training in meditation; if there is the training in morality, then it is not necessary to have the training in meditation or the training in wisdom. Yogis who revere all the trainings should be known to be those referred to as perfectly complete; the rest are only referred to as those who have practised partially.
“The purification of the precepts is completed”
Further, if one can be far removed from the situation of that which is a fault by nature [i.e. killing, stealing, sexual misconduct, and false speech], one should know that this is referred to as being perfectly complete in the purification of the precepts.
Because one can closely guard the gates of the faculties and uphold pure morality and wholesome dharmas continuously and without interruption, one should know that this is called being perfectly complete in wholesome dharmas. Because one can be far removed from the situation of faults that are to be restrained [i.e., drinking alcohol, killing insects, etc.], one should know that this is referred to as being perfectly complete in the prātimokṣa.
Moreover, relying on the morality beloved of the noble, if one is skilful in the groupings such as the five [precepts], up to the rules of the prātimokṣa, and upholds the precepts of worldly morality, following them in order, one should know that this is the completion of the purification of the precepts by both doors [i.e., regarding faults by nature and faults to be restrained].
9; 1112 (824)
[15]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “There are three[16] trainings. What are the three? They are the higher moral training[17], the higher training in deportment [including discipline (vinaya) of restraint (saṃvara)], and the higher training in the prātimokṣa.”
At that time, the Bhagavān uttered a gāthā, saying:
“When a trainee trains in morality,
Walking along the straight path accordingly,
Diligent in their skilful means,
They skilfully guard their body.
“First attaining knowledge of the waning of the effluents,
Then ultimately, knowledge of their non-existence,
They attain liberation from ignorance,
And having known and seen, they cross over.
“Attaining imperturbable liberation,
They have exhausted all bonds to existence.
With their faculties fully equipped,
They enjoy the tranquillity of the faculties;
“Bearing this final body,
The armies of Māra are subdued.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
“The manifest practice”
Further, based on pure śīla, there are, briefly, two kinds of differences in training: First, that which is upheld but is not included in [i.e., aimed at] cessation, which is śīla included in the training precepts that are upheld and possessed according to the Dharma regarding the body, speech, and manifest practice [i.e., behaviour in general]; second, is that which is upheld and is included in [i.e., aimed at] cessation, which is śīla included in the training precepts that are upheld.
These, again, are of two kinds: some [acts of restraint] that are stated in the vinaya but are not stated in the prātimokṣa; some that are stated both in the vinaya and are stated in the prātimokṣa.
Therefore, in general summary, it is said that there are three kinds of training in morality: 1. higher manifest practice [which may or may not aim at liberation], 2. higher vinaya [called deportment in the sūtra and corresponding to “purification of the precepts” above], and 3. higher prātimokṣa [i.e. precepts against faults that are to be restrained which are not necessarily faults by nature; all three of these kinds of training may or may not encompass one another].
10; 1113 (825)
[18]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “Training in morality is of great meritorious benefit, abiding in wisdom is supreme, liberation is firm, and mindfulness is the highest. If a bhikṣu trains in the morality of meritorious benefit, with wisdom supreme, liberation firm, and mindfulness as the highest, they will thereby fulfil the three trainings. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.”
At that time, the Bhagavān uttered a gāthā, saying:
“Training in morality brings meritorious benefit,
With focus on samādhi and dhyāna,
With wisdom supreme,
At the end of the present life,
“The muni bears his final body,
Subduing Māra, and crossing to the other shore.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
11; 1114 (826)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus, which is the same as described above, with the difference being: “Bhikṣus, what is training in morality that accords with meritorious benefit? The Master has regulated precepts for the śrāvakas, which are said to encompass the Saṅgha, fully encompass the Saṅgha, inspire faith in the faithless, increase the faith of the faithful, train evil persons, bring joy to those with remorse and shame, protect against the effluents in the present life, provide the correct antidotes for the future, and cause noble conduct to remain for a long time. As the Master has regulated precepts for the śrāvakas to encompass the Saṅgha and so on, ensuring the longevity of noble conduct, likewise, those who train in morality practice morality firmly, are constant in morality, always practise morality, and uphold training in morality. This is called the morality of meritorious benefit.
“What is wisdom being supreme? The Master teaches the Dharma to the śrāvakas with great compassion and sympathy, benefiting them with meaning, whether by comforting, providing happiness, or offering both comfort and happiness. Likewise, as the Master teaches the Dharma to the śrāvakas with great compassion and sympathy, benefiting them with meaning, comfort, and happiness. In the same way, in various Dharma teachings and various places, contemplation with wisdom is called the supreme wisdom of the bhikṣus.
“What constitutes liberation being firm? The Master teaches the Dharma to the śrāvakas with great compassion and sympathy, benefiting them with meaning, comfort, and happiness. Likewise, teaching various Dharma teachings, in such places, one attains the joy of liberation, which is called the firm liberation of the bhikṣus.
“What is the improvement of mindfulness in bhikṣus? Those not yet fulfilled in the body of precepts fix their minds in mindfulness and abide peacefully; those who have not yet contemplated fix their minds in mindfulness and abide peacefully with wisdom in various places; having already contemplated, increase their mindfulness and abide peacefully in various places; those who have not yet touched the Dharma, liberate themselves with mindfulness and abide peacefully in various places; those who have already touched the Dharma, [also] liberate themselves with mindfulness and abide peacefully in various places. That is called the improvement of mindfulness in bhikṣus.”
At that time, the Bhagavān uttered a gāthā, saying:
“Training in morality brings meritorious benefit,
With focus on samādhi and dhyāna,
With wisdom supreme,
At the end of the present life,
“The muni bears his final body,
Subduing Māra, and crossing to the other shore.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
The [related] “Śīlaka Sūtra” will be declared by the Buddha later.[19]
12–14; 1115–1117 ()
Thus, the bhikṣu Ānanda and the other bhikṣus asked, and the Buddha questioned the bhikṣus in turn, just as was explained in the three sūtras above.
“Benefits of training”
Further, the benefits of training are that abiding in wisdom is supreme, liberation is firm, and mindfulness is the highest. Cultivating the threefold training, one quickly attains perfect completion. This should be understood as explained extensively in the “Expository Section.”[20]
15; 1118 (829)
[21]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “It is like a farmer who has three kinds of work in the fields and skilfully does them at the right times. What are the three? They are that the farmer ploughs at the right time, irrigates at the right time, and sows seeds at the right time. The farmer, having ploughed, irrigated, and sown, does not think: I want the crops to grow today, to bear fruit today, and ripen today, or tomorrow and the day after. Bhikṣus, in this way, the householder, having ploughed, irrigated, and sown, does not think that today they will grow, bear fruit, and ripen, or tomorrow or the day after. However, once the seeds are in the ground, then, of their own accord, at the right time, they grow, bear fruit, and ripen.
“Thus, bhikṣus, if, regarding the three trainings you skilfully train at the right time—that is, having skilfully trained in morality, skilfully trained the mind, and skilfully trained in wisdom—do not think: Today, I want to attain the non-arising of the effluents, a mind that is well-liberated, or tomorrow, or the day after. Do not think: spontaneously, by supernormal powers, I shall be caused today, or tomorrow or at a later date, to attain the non-arising of the effluents and a mind that is well-liberated. But having, at the right times, trained in the higher moral training, the higher mental training, and the higher training in wisdom, then, at the appropriate time, you will, of your own accord, attain the non-arising of the effluents, and a mind that is well-liberated.
“Just as, O bhikṣus, a hen that lays eggs, whether ten or twelve, and at the right time incubates them, providing them warmth and care. The hen does not think: I, today, or tomorrow or at a later date, shall peck them with my beak or pare them away with my talons[22] to ensure that the chicks are safely born. However, the hen properly covers the eggs, cares for and protects them, and at the right time, those eggs are naturally born safely.
“Thus, bhikṣus, by skilfully training in the three trainings at the appropriate time, you will, of your own accord, attain the non-arising of the effluents and a mind that is well-liberated.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
16; 1119 (828)
[23]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “It is just like a donkey following a drove of cattle, thinking: I will make the sound of a cow. However, its shape is not like a cow, its colour is not like a cow, and its sound is not like a cow; following the great drove of cattle, having said it is a cow and having made a cow’s moo, it is truly far from being a cow.
“Similarly, suppose there is a deluded man who violates the precepts and acts immorally but follows the great saṅgha, saying: I am a bhikṣu, I am a bhikṣu. Yet he does not cultivate with superior intent in the higher moral training, the higher mental training, and the higher training in wisdom, but follows the great saṅgha, proclaiming himself to be a bhikṣu: ‘I am a bhikṣu.’ Yet, he is very far from being a true bhikṣu.”
At that time, the Bhagavān uttered a gāthā, saying:
“A hoofed animal without horns,
With four legs and a vocal mouth,
Following a great drove of cattle,
Was always considering them as his companions.
“Yet his form was not that of a cow,
And he is not able to make the moo of a cow.
Similarly, a deluded person,
Not engaging his mind in mindfulness,
“Or in the instruction of the Sugata,
Lacking diligent intent and skilful means,
With an indolent and disrespectful mind,
Does not attain the unsurpassed path.
“Like the donkey in a cattle drove,[24]
Always far from being a cow:
Though he follows the great saṅgha,
His inner conduct is always at odds.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
17; 1120 (829)
[25]Thus have I heard:
At one time, the Buddha was staying at a Vṛji village when a venerable Vṛjiputra waited upon the Buddha at his side.
At that time, the venerable Vṛjiputra, before the Buddha, bowed to his feet and stood to one side. He addressed the Buddha, saying: “O Bhagavān! The Buddha has spoken of more than 250 precepts, instructing sons of clans to come every half month and recite the Prātimokṣa Sūtra, allowing the sons of clans to learn according to their wishes.[26] Yet now, Bhagavān, I cannot comply with that training and train [accordingly].”
The Buddha said to Vṛjiputra: “Will you be able to comply with the training of the three trainings in the course of time?”
Vṛjiputra replied to the Buddha, saying: “I can, O Bhagavān!”
The Buddha said to Vṛjiputra: “In the course of time, you should improve in the higher moral training, the higher mental training, and the higher training in wisdom. In the course of time, having diligently pursued the higher moral training, the higher mental training, and the higher training in wisdom, it will not be long before you will attain the exhaustion of all the effluents, the liberation of the mind from the effluents, and being liberated by wisdom, personally know and realise as a present dharma, that: my births have been exhausted, noble conduct has been established, my task has been accomplished, and I know for myself that I won’t experience a later existence.”
At that time, the venerable Vṛjiputra, having heard what the Buddha had taught, rejoiced and gladly practised in accordance and, having made obeisance, departed.
At that time, the venerable Vṛjiputra, having received the Buddha’s teaching and instruction, went alone to a solitary place, concentrated and diligently contemplated, in the same manner as described above, until his mind was well-liberated, and he attained arhatship.[27]
18; 1121 (830)
[28]Thus have I heard:
At one time, the Buddha was staying at Paṅkadhā in the forest of Paṅkakī.
At that time, the Bhagavān spoke to the bhikṣus about the Dharma connected to morality and praised the Dharma of regulating the precepts.
At that time, a venerable called Kāśyapagotra was staying in the village of Paṅka. Hearing the Bhagavān speak about the Dharma connected to morality and his great praise of morality,[29] his mind was impatient and displeased; he said: “This śramaṇa praises morality excessively and regulates the precepts excessively!”
At that time, the Bhagavān in the village of Paṅka, after staying for as long as he wished, departed for Śrāvastī. Travelling in order until he arrived at Śrāvastī, Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the venerable Kāśyapagotra, after the Bhagavān had left, before long gave rise to regret in his mind, [thinking:] “I have now lost benefit and have obtained a great disadvantage. When the Bhagavān spoke about the Dharma connected to morality and praised the Dharma of the regulation of the precepts, then, regarding the Bhagavān, my mind was impatient and displeased. My mind being displeased, I said: ‘This śramaṇa regulates these precepts excessively and praises morality excessively.’”
At that time, the venerable Kāśyapagotra, after the night had passed and dawn had arrived, donned his robe, took up his bowl, and entered the village of Paṅka to beg for alms. After eating, he returned to his hermitage, entrusted his bedding, took his robe and bowl, and set out for Śrāvastī. Travelling by stages, he arrived at Śrāvastī.
He then put away his robe and bowl, and having washed his feet, he reached the Bhagavān, bowed to his feet, and addressed the Buddha, saying: “I repent, O Bhagavān! I repent, O Sugata! I was foolish, I was deluded, unwholesome, and undiscerning. When I heard the Bhagavān speak to the bhikṣus about the Dharma connected to morality and praise the Dharma of the regulation of the precepts, then, to the Bhagavān, I was impatient and displeased; your mind being unhappy, I spoke thus: ‘This śramaṇa excessively regulates these precepts and praises morality.’”
The Buddha addressed Kāśyapagotra: “When did you, towards me, have a mind that was impatient and displeased; and give rise to unhappiness and speak thus: ‘This śramaṇa excessively regulates these precepts and praises morality.’”
Kāśyapagotra addressed the Buddha, saying: “When the Bhagavān was in the village of Paṅka, in the forest of Paṅkakī, the Bhagavān spoke to the bhikṣus about the Dharma connected to morality and praised morality. I then, towards the Bhagavān, had a mind that was impatient and displeased; my mind being unhappy, I spoke thus: ‘This śramaṇa excessively regulates these precepts and praises morality.’ O Bhagavān! Today, I know my fault, and regret it, and seeing my fault, I repent it. I politely request that the Bhagavān accepts my repentance out of compassion!”
The Buddha addressed Kāśyapagotra: “You know your regret. It was due to delusion, unwholesomeness, and non-discernment. When you heard me speak to the bhikṣus about the Dharma connected to morality and praise the regulation of the precepts, you gave rise to impatience and were displeased; your mind being unhappy, you spoke thus: ‘This śramaṇa regulates these precepts excessively and praises morality excessively.’ Now, O Kāśyapagotra, since you know your regret and have seen your regret, in the future, you will give rise to discipline regarding the precepts, so I now grant the precepts to you out of compassion.
“O Kāśyapagotra! Such repentance gives rise to wholesome dharmas, never to retrogress. Why is that? Because those who know their fault and seeing their fault, repent of it, in the future, will give rise to discipline regarding the precepts, give rise to wholesome dharmas, and will not retrogress.
“Even if, O Kāśyapa, a senior did not wish to train in morality, did not value morality, and did not praise the regulation of the precepts, then such a bhikṣu would not be praised by me. Why is that? Because if a great teacher praises such a person, other people will repeat after, respect, and honour them; if other people repeat after them and honour them, then they will share the same views and the same deeds; those who share the same deeds as them will obtain distress and suffering for a long time. Therefore, to such an elder, I do not praise them from the start because they do not delight in training in morality from the start. Just as with an elder, to those of middling and junior standing, the same also applies. If a senior elder values training in morality from the start and greatly praises the regulation of the precepts, then I praise such an elder because they delight in training in morality[30] from the start. Because if a great teacher praises such a person, other people will repeat after, honour, and share the same views as them; because they share the same views as them, they will, in the future, obtain benefit and goals for a long time. Therefore, to such an elder bhikṣu, I always praise them because they delight in training in morality from the start. To those of middling and junior standing, the same also applies.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
19; 1122 (831)
Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “If a senior elder bhikṣu does not delight in training in morality from the start, and does not value morality, and sees other bhikṣus who train in morality from the start, value morality, and praise the regulation of the precepts, but they do not give timely praise of them, then I, regarding those bhikṣus, also do not praise them, because they do not delight in training in morality from the start. Why is that? Because if a great teacher praises them, then other people will repeat after, honour, and share the same views as them; because they share the same views as them, they will receive distress and suffering for a long time. Therefore, to such an elder, I …. [as above]. Those of middling and junior standing are also like that. Those who delight in training in morality are as previously mentioned.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
20; 1123 (832)
[31]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, the Bhagavān addressed the bhikṣus: “There are three trainings. What are the three? The higher moral training, the higher mental training, and the higher training in wisdom.
What is the higher moral training? If a bhikṣu abides by morality, the prātimokṣa, is complete in deportment, and proper places of practice, sees even the slightest fault and fears it, and upholds training in morality, this is called the higher moral training.
What is the higher mental training? If a bhikṣu is separate from all evil and unwholesome dharmas, with applied thought and sustained thought, experiences joy and happiness born of seclusion, and abides endowed with the first dhyāna; up to and including abiding endowed with the fourth dhyāna, this is called the higher mental training.
What is the higher training in wisdom? If a bhikṣu truly understands the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering, as they really are, this is called the higher training in wisdom.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
21–32; 1124–1135 ()
The remaining sūtras in the three trainings are as previously explained in the discourses on the foundations of mindfulness. Just as with the dhyānas, it is the same for the immeasurables and the formless [states]. Just as with the Four Noble Truths, it is the same for the four foundations of mindfulness. The four right abandonments, the four bases of supernormal powers, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, the four paths, the four Dharma phrases, and the cultivation of the practice of calming and contemplation are also as explained.
“Different kinds of training”
Further, abiding endowed with morality, and so forth, has been explained and should be known from the “Śrāvaka Bhūmi” section.[32]
Moreover, pure morality, because it counteracts all violations of the precepts and evil and because it closely guards the faculty doors, is called restraint [saṃvara]. Because it is good in the beginning when taken up, it is called perfectly complete. Because it is good in the end when cultivated, it is called pure. Because it results in a wished-for effect, it is called skilful. Because it is undefiled, it is called without fault. Because it can skillfully accord with all sentient beings out of a mind of compassionate meditation, it is called harmless. Because it can skillfully accord with the nature of a śramaṇa, it is called according. Because it leads to the pure nature realised and beloved by noble ones, it is called according with purity. Because it never accords with grasping the precepts of restriction, it is called non-according. Because it shares the same characteristics with those who practise the same Dharma, it is called being of the same kind. Because it is the improvement of the mind through right cultivation and by relying on wisdom, and because it transforms in accordance with them, it is called transforming in accordance. Because it does not harm others, but benefits and turns in benefit to them, and also rightly makes one far removed from the self-harm of asceticism, it is called non-affliction. Because it is without regret in what is taken up and borne, it is called non-burning-distress. Because it does not manifest the practice of any violations and because it involves the proper repentance of one’s violations, it is called non-regret. These are called the distinctions of the higher moral training.
Based on these three abidings, one should know the distinctions of higher moral training and the training in wisdom. It is declared that through the distinctions of the divine abidings [divyavihāra] and the brahmā abidings [brahmāvihāra], one should know the distinctions of higher mental training; through the factors of awakening and other various dharmas, and the distinctions of noble abidings [āryavihāra], one should know the distinctions of higher training in wisdom.
That is to say: the four dhyānas, the four formless equipoises, and so forth, are the divine abidings; the four immeasurable equipoises are the brahmā abidings; the knowledge of the four noble truths, abiding in the foundations of mindfulness, up to the factors of the path, the four kinds of conduct, superior śamatha, vipaśyanā, the four Dharma-traces [Dharmapāda], and so forth, should all be known to be noble abiding.
Moreover, there are four classifications of practices and abidings, which correspond to undefiled dharmas that lead to the cultivation of contemplation, as well as retreat from the sense ranges and going forth upon mendicant practice, in addition to a mind of calmness regarding the perceptual objects in calm meditation, detached from various defilements and abiding in calm tranquillity. What are the four?
1. Following upon the defiled delight that arises from the sense range coming in contact with pleasurable feeling, a mind of profound equanimity;
2. Following upon the defiled pain that arises from the sense range coming in contact with a painful feeling, a mind of profound equanimity;
3. regarding the subsidiary afflictions [upakleśa] associated with vipaśyanā, the purification of the mind;
4. regarding the subsidiary afflictions associated with śamatha, the purification of the mind.
These are the four types of practices and abidings; detached from various defilements, peacefully abiding in accord with the Dharma, one should know these four kinds are the footprints that serve as the Dharma-traces [Dharmapāda]. As a corollary, one should know that these correspond to non-greed, non-hatred, right mindfulness, and right concentration.
[1] The “Connected Discourses on Training” consists of 32 sūtras. Missing in the Saṃyutta Nikāya, see Aṅguttara Nikāya, “Book of the Threes.”
[2] Yogācārabhūmi Śāstra, fascicle 98b.
[3] Yogācārabhūmi Śāstra, fascicle 28 (T30.435c–436b). The passage in the Śāstra is as below.
[4] Aṅguttara Nikāya, “Book of the Threes,” sutta 89.
Saṃyukta Āgama Sūtra, fascicle 29b starts.
[5] Aṅguttara Nikāya, “Book of the Threes,” sutta 89.
[6] Aṅguttara Nikāya, “Book of the Threes,” sutta 87.
[7] Aṅguttara Nikāya, “Book of the Threes,” sutta 86.
[8] “The higher moral training”, in the original text had “the training of higher morality”, according to the phrasing of the following sūtra texts, this has been emended.
[9] Aṅguttara Nikāya, “Book of the Threes,” sutta 85.
[10] “A” [or “this”] was below the character for “Name” in the original edition, which was by deleted based on the Song edition.
[11] “bonds”, in the original edition, the character for this was deficient, and was reinserted based on the Song edition.
[12] “morality” was mistakenly written “meditation” in the original edition, which has now been corrected.
[13] The character for “existing” before “effluents” (not rendered in English, in the original edition, the character for this was deficient, and was reinserted in Yinshun’s edition based on the Song edition.
[14] “has been”, in the original edition was mistakenly written “is,” which as been corrected based on the Song edition.
[15] The verse is the same as in Aṅguttara Nikāya, “Book of the Threes,” sutta [85] (Yinshun had “84”).
[16] “three”, was mistakenly written as “two” in the original edition, which as been corrected based on the Song edition.
[17] “The higher moral training”, was missing in the original edition, and was reinserted based on the Song edition.
[18] Khuddaka Nikāya, “Itivuttaka,” sutta 46.
[19] “The Śīlaka Sūtra,” see below (47) “The Connected Discourses on Tīrthikas and Renunciants,” sūtra 12 and sūtra 13.
[20] Yogācārabhūmi Śāstra, fascicle 82 (T30.756c–759c).
[21] Aṅguttara Nikāya, “Book of the Threes,” sutta 82.
[22] “talons”, in the original edition, was written “gourd”, which as been corrected based on the Song edition.
[23] Aṅguttara Nikāya, “Book of the Threes,” sutta 81.
[24] “cattle drove”, in the original edition, was written “drove of cattle”, which as been corrected based on the Song edition.
[25] Aṅguttara Nikāya, “Book of the Threes,” sutta [84] (Yinshun had “83”).
[26] “wish”, was dubiously rendered “training” [in the original edition].
[27] Saṃyuktāgama Sūtra, end of fascicle 29.
[28] Aṅguttara Nikāya, “Book of the Threes,” sutta 90.
Saṃyukta Āgama Sūtra, start of fascicle 30.
[29] “Praises morality excessively”, in the original text had “Praises this excessive morality”, which has now been corrected.
[30] “training in morality”, in the original edition, was written “moral training”, which has been corrected based on the Yuan edition.
[31] Aṅguttara Nikāya, “Book of the Threes,” sutta 88.
[32] Yogācārabhūmi Śāstra, fascicle 22 (T30. 402a–406b).