“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.
“More than a hundred and fifty training rules, bhikkhus, come up for recitation every fortnight, in which clansmen desiring their own good train. There are these three trainings, bhikkhus, in which all this is included. What three? The training in |higher virtue::higher conduct [adhisīla]|, the training in |higher mind::meditation, mental development, higher consciousness [adhicitta]|, and the training in |higher wisdom::deeper understanding, insight [adhipaññā]|. These, bhikkhus, are the three trainings in which all this is included.
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.
Here, |bhikkhus,::::| a bhikkhu practices fully in |ethical conduct::virtue, moral integrity [sīla]|, but cultivates |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| to a moderate degree, and |wisdom::distinctive knowledge, discernment [paññā]| to a moderate degree. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because|, bhikkhus,::::| I have not said that he is incapable of this. But as for those training rules that are fundamental to the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, in conformity with the spiritual life, his conduct is steady and steadfast, and he undertakes the training by practicing the training rules. With the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of three fetters, he becomes a |stream-enterer::A stream-enterer is an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3) adherence to rules and observances as a means of liberation [sotāpanna]|, not liable to states of suffering, fixed in destiny, |with full awakening as his destination::culminating in enlightenment [sambodhiparāyaṇa]|.
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.
Moreover here, |bhikkhus,::::| a bhikkhu practices fully in ethical conduct, but cultivates collectedness to a moderate degree, and wisdom to a moderate degree. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because|, bhikkhus,::::| I have not said that he is incapable of this. But as for those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his conduct is steady and steadfast, and he undertakes the training by practicing the training rules. With the complete exhaustion of three fetters and the weakening of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, this person becomes a |once-returner::the second stage of awakening where one has completely exhausted the fetters of 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation; as well as made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, who, after returning to this world only once more, will make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.
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.
Moreover here, bhikkhus, a bhikkhu practices fully in ethical conduct, cultivates collectedness fully, but cultivates wisdom to a moderate degree. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because, bhikkhus, I have not said that he is incapable of this. But as for those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his conduct is steady and steadfast, and he undertakes the training by practicing the training rules. With the complete exhaustion of the five lower fetters, he is spontaneously reborn [in the Pure Abodes] and will attain |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāyi]| there without returning from that world.
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.
Moreover here, bhikkhus, a bhikkhu practices fully in ethical conduct, cultivates collectedness fully, and cultivates wisdom fully. He falls into offenses in regard to the lesser and minor training rules and rehabilitates himself. For what reason? Because, bhikkhus, I have not said that he is incapable of this. But as for those training rules that are fundamental to the spiritual life, in conformity with the spiritual life, his conduct is steady and steadfast, and he undertakes the training by practicing the training rules. With the total |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|, he realizes for himself through direct knowledge the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|. In this very life, having attained it, he dwells in it.
Iti kho, bhikkhave, padesaṁ padesakārī ārādheti paripūraṁ paripūrakārī. Avañjhāni tvevāhaṁ, bhikkhave, sikkhāpadāni vadāmī”ti.
Thus, bhikkhus, one who practices in part achieves to a degree; one who practices fully achieves the whole. These training rules, I declare, bhikkhus, |are not in vain::lit. not barren, not sterile [avañjha]|.”