---
title: "Numbered Discourses: The Threes · Aṅguttara Nikāya · Tikanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 16 of 28
url: https://scriptura.si/works/pali-anguttara-nikaya-3/16/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Threes · Aṅguttara Nikāya · Tikanipāta, section 16. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-3/16/"
---

# Numbered Discourses: The Threes · Aṅguttara Nikāya · Tikanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in threes: the Kālāma discourse on what to believe, the three fires, the messengers of the gods.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 16. Ascetics · AN 3.81–3.91

Source: https://scriptura.si/works/pali-anguttara-nikaya-3/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-3/16/#p-N

[¶0] AN 3.81 · Ascetics

> Pali: AN 3.81 · Samaṇasutta

[¶1] “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.

> Pali: “Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ— imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.

[¶2] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 3.82 · The Donkey

> Pali: AN 3.82 · Gadrabhasutta

[¶5] “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!’

> Pali: “Seyyathāpi, bhikkhave, gadrabho gogaṇaṁ piṭṭhito piṭṭhito anubandho hoti: ‘ahampi dammo, ahampi dammo’ti. Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṁ, na tādiso saro hoti seyyathāpi gunnaṁ, na tādisaṁ padaṁ hoti seyyathāpi gunnaṁ. So gogaṇaṁyeva piṭṭhito piṭṭhito anubandho hoti: ‘ahampi dammo, ahampi dammo’ti.

[¶6] 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!’

> Pali: Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṁ piṭṭhito piṭṭhito anubandho hoti: ‘ahampi bhikkhu, ahampi bhikkhū’ti. Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṁ bhikkhūnaṁ. So bhikkhusaṅghaṁyeva piṭṭhito piṭṭhito anubandho hoti: ‘ahampi bhikkhu, ahampi bhikkhū’ti.

[¶7] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶8] > Pali: Dutiyaṁ.

[¶9] AN 3.83 · Fields

> Pali: AN 3.83 · Khettasutta

[¶10] “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.

> Pali: “Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati paṭikacceva khettaṁ sukaṭṭhaṁ karoti sumatikataṁ. Paṭikacceva khettaṁ sukaṭṭhaṁ karitvā sumatikataṁ kālena bījāni patiṭṭhāpeti. Kālena bījāni patiṭṭhāpetvā samayena udakaṁ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.

[¶11] 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.

> Pali: Evamevaṁ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṁ, adhicittasikkhāsamādānaṁ, adhipaññāsikkhāsamādānaṁ— imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.

[¶12] 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.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶13] > Pali: Tatiyaṁ.

[¶14] AN 3.84 · The Vajji

> Pali: AN 3.84 · Vajjiputtasutta

[¶15] 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:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so vajjiputtako bhikkhu bhagavantaṁ etadavoca:

[¶16] “Sir, each fortnight over a hundred and fifty training rules are recited. I’m not able to train in them.”

> Pali: “sādhikamidaṁ, bhante, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati. Nāhaṁ, bhante, ettha sakkomi sikkhitun”ti.

[¶17] “But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?”

> Pali: “Sakkhissasi pana tvaṁ, bhikkhu, tīsu sikkhāsu sikkhituṁ— adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?

[¶18] “I am, sir.”

> Pali: “Sakkomahaṁ, bhante, tīsu sikkhāsu sikkhituṁ— adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.

[¶19] “So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom.

> Pali: “Tasmātiha tvaṁ, bhikkhu, tīsu sikkhāsu sikkhassu— adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya.

[¶20] As you train in these, you will give up greed, hate, and delusion. Then you won’t do anything unskillful, or practice anything bad.”

> Pali: Yato kho tvaṁ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṁ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati. So tvaṁ rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ na taṁ karissasi, yaṁ pāpaṁ na taṁ sevissasī”ti.

[¶21] 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.

> Pali: Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi. Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi. So rāgassa pahānā dosassa pahānā mohassa pahānā yaṁ akusalaṁ taṁ nākāsi, yaṁ pāpaṁ taṁ na sevīti.

[¶22] > Pali: Catutthaṁ.

[¶23] AN 3.85 · A Trainee

> Pali: AN 3.85 · Sekkhasutta

[¶24] Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶25] “Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

> Pali: “‘Sekho, sekho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekho hotī”ti?

[¶26] “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’.

> Pali: “Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatīti.

[¶27] As a trainee trains,
following the straight road,
first they know about ending;
enlightenment follows in the same lifetime.

> Pali: Sekhassa sikkhamānassa,
ujumaggānusārino;
Khayasmiṁ paṭhamaṁ ñāṇaṁ,
tato aññā anantarā.

[¶28] Then the knowledge comes
such a one, freed through enlightenment,
with the end of the fetters of continued existence:
‘My freedom is unshakable.’”

> Pali: Tato aññāvimuttassa,
ñāṇaṁ ve hoti tādino;
Akuppā me vimuttīti,
bhavasaṁyojanakkhaye”ti.

[¶29] > Pali: Pañcamaṁ.

[¶30] AN 3.86 · Training (1st)

> Pali: AN 3.86 · Paṭhamasikkhāsutta

[¶31] “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.

> Pali: “Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati, yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā— imā kho, bhikkhave, tisso sikkhā, yatthetaṁ sabbaṁ samodhānaṁ gacchati.

[¶32] 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, assured, destined for awakening.

> Pali: Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

[¶33] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.

[¶34] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

[¶35] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶36] 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.”

> Pali: Iti kho, bhikkhave, padesaṁ padesakārī ārādheti paripūraṁ paripūrakārī. Avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.

[¶37] > Pali: Chaṭṭhaṁ.

[¶38] AN 3.87 · Training (2nd)

> Pali: AN 3.87 · Dutiyasikkhāsutta

[¶39] “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.

> Pali: “Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā— imā kho, bhikkhave, tisso sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati.

[¶40] 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.

> Pali: Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti. Sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.

[¶41] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto akaniṭṭhagāmī. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

[¶42] 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.

> Pali: Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶43] 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.”

> Pali: Iti kho, bhikkhave, padesaṁ padesakārī ārādheti, paripūraṁ paripūrakārī, avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.

[¶44] > Pali: Sattamaṁ.

[¶45] AN 3.88 · Training (3rd)

> Pali: AN 3.88 · Tatiyasikkhāsutta

[¶46] “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.

> Pali: “Sādhikamidaṁ, bhikkhave, diyaḍḍhasikkhāpadasataṁ anvaddhamāsaṁ uddesaṁ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā— imā kho, bhikkhave, tisso sikkhā yatthetaṁ sabbaṁ samodhānaṁ gacchati.

[¶47] 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.

> Pali: Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṁ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṁ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.

[¶48] 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.

> Pali: So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶49] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.

[¶50] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti.

[¶51] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.

[¶52] If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.

[¶53] If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī.

[¶54] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.

[¶55] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti.

[¶56] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.

[¶57] 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.

> Pali: Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti.

[¶58] 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.”

> Pali: Iti kho, bhikkhave, paripūraṁ paripūrakārī ārādheti padesaṁ padesakārī. Avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.

[¶59] > Pali: Aṭṭhamaṁ.

[¶60] AN 3.89 · Three Trainings (1st)

> Pali: AN 3.89 · Paṭhamasikkhattayasutta

[¶61] “Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

> Pali: “Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

[¶62] 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.

> Pali: Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.

[¶63] 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.

> Pali: Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, adhicittasikkhā.

[¶64] 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.”

> Pali: Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhā”ti.

[¶65] > Pali: Navamaṁ.

[¶66] AN 3.90 · Three Trainings (2nd)

> Pali: AN 3.90 · Dutiyasikkhattayasutta

[¶67] “Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

> Pali: “Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

[¶68] 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.

> Pali: Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.

[¶69] 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.

> Pali: Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, adhicittasikkhā.

[¶70] 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.

> Pali: Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, bhikkhave, adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhāti.

[¶71] 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.

> Pali: Adhisīlaṁ adhicittaṁ,
adhipaññañca vīriyavā;
Thāmavā dhitimā jhāyī,
sato guttindriyo care.

[¶72] As before, so behind;
as behind, so before.
As below, so above;
as above, so below.

> Pali: Yathā pure tathā pacchā,
yathā pacchā tathā pure;
Yathā adho tathā uddhaṁ,
yathā uddhaṁ tathā adho.

[¶73] As by day, so by night;
as by night, so by day.
Having mastered every direction
with limitless immersion,

> Pali: Yathā divā tathā rattiṁ,
yathā rattiṁ tathā divā;
Abhibhuyya disā sabbā,
appamāṇasamādhinā.

[¶74] 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.

> Pali: Tamāhu sekhaṁ paṭipadaṁ,
atho saṁsuddhacāriyaṁ;
Tamāhu loke sambuddhaṁ,
dhīraṁ paṭipadantaguṁ.

[¶75] With the cessation of consciousness,
freed by the ending of craving,
the liberation of their heart
is like a lamp going out.”

> Pali: Viññāṇassa nirodhena,
taṇhākkhayavimuttino;
Pajjotasseva nibbānaṁ,
vimokkho hoti cetaso”ti.

[¶76] > Pali: Dasamaṁ.

[¶77] AN 3.91 · At Paṅkadhā

> Pali: AN 3.91 · Saṅkavāsutta

[¶78] 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.

> Pali: Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena saṅkavā nāma kosalānaṁ nigamo tadavasari. Tatra sudaṁ bhagavā saṅkavāyaṁ viharati.

[¶79] 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.”

> Pali: Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṁ āvāsiko hoti. Tatra sudaṁ bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṁseti. Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “adhisallikhatevāyaṁ samaṇo”ti.

[¶80] 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.

> Pali: Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati.

[¶81] 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?”

> Pali: Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan”ti.

[¶82] 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:

> Pali: Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kassapagotto bhikkhu bhagavantaṁ etadavoca:

[¶83] “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.”

> Pali: “Ekamidaṁ, bhante, samayaṁ bhagavā saṅkavāyaṁ viharati, saṅkavā nāma kosalānaṁ nigamo. Tatra, bhante, bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṁsesi. Tassa mayhaṁ bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. (…) Tassa mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “adhisallikhatevāyaṁ samaṇo”ti. Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan’ti. Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti.

[¶84] “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.

> Pali: “Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: ‘adhisallikhatevāyaṁ samaṇo’ti. Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati.

[¶85] 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.

> Pali: Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi.

[¶86] Take the case of a middle mendicant who doesn’t want to train …

> Pali: Majjhimo cepi, kassapa, bhikkhu hoti …pe…

[¶87] 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.

> Pali: navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi.

[¶88] 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.

> Pali: Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi.

[¶89] Take the case of a middle mendicant who is eager to train …

> Pali: Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo …pe…

[¶90] Take the case of a junior mendicant who is eager to train … That’s why I praise that kind of junior mendicant.”

> Pali: navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi. Taṁ kissa hetu? Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti.

[¶91] > Pali: Ekādasamaṁ.

[¶92] > Pali: Samaṇavaggo catuttho.

[¶93] > Pali: Tassuddānaṁ

[¶94] > Pali: Samaṇo gadrabho khettaṁ,
vajjiputto ca sekkhakaṁ;
Tayo ca sikkhanā vuttā,
dve sikkhā saṅkavāya cāti.