[527] Bhikkhus, this more than one hundred and fifty training rules (sikkhāpada) comes up for recitation every half-month, wherein clansmen who desire their own good train. Bhikkhus, there are these three trainings (sikkhā) in which all that is included. What three? The training in higher virtue (adhisīlasikkhā), the training in higher mind (adhicittasikkhā), and the training in higher wisdom (adhipaññāsikkhā). These, bhikkhus, are the three trainings in which all that is included.
Here, bhikkhus, a bhikkhu is one who fulfils virtue, one who practises in a moderate measure in concentration (samādhi), and in a moderate measure in wisdom. He falls into offences against those minor and lesser training rules and he rehabilitates himself from them. Why is that? Because, bhikkhus, no incapability has been declared here on that account. But as to those training rules that are fundamental to the holy life (brahmacariya) and in keeping with the holy life, therein he is of constant virtue and of steadfast virtue; having undertaken them, he trains in the training rules. With the utter destruction of three fetters, he is a seven-times-at-most attainer (sattakkhattuparama): having run on and wandered among devas and humans seven times at most, he makes an end of suffering (dukkha). With the utter destruction of three fetters, he is a clan-to-clan attainer (kolaṃkola): having run on and wandered through two or three families, he makes an end of suffering. With the utter destruction of three fetters, he is a one-seed attainer (ekabījī): having produced only one more human existence, he makes an end of suffering. With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, he is a once-returner (sakadāgāmī): having come back to this world only once, he makes an end of suffering.
Here again, bhikkhus, a bhikkhu is one who fulfils virtue, one who fulfils concentration, and who practises in a moderate measure in wisdom. He falls into offences against those minor and lesser training rules and he rehabilitates himself from them. Why is that? Because, bhikkhus, no incapability has been declared here on that account. But as to those training rules that are fundamental to the holy life and in keeping with the holy life, therein he is of constant virtue and of steadfast virtue; having undertaken them, he trains in the training rules. With the utter destruction of the five lower fetters, he is one bound upstream, going to the Akaniṭṭha realm (uddhaṃsoto akaniṭṭhagāmī). With the utter destruction of the five lower fetters, he is one who attains final Nibbāna with exertion (sasaṅkhāraparinibbāyī). With the utter destruction of the five lower fetters, he is one who attains final Nibbāna without exertion (asaṅkhāraparinibbāyī). With the utter destruction of the five lower fetters, he is one who attains final Nibbāna after the first half of the life-span (upahaccaparinibbāyī). With the utter destruction of the five lower fetters, he is one who attains final Nibbāna within the first half of the life-span (antarāparinibbāyī).
Here again, bhikkhus, a bhikkhu is one who fulfils virtue, one who fulfils concentration, and one who fulfils wisdom. He falls into offences against those minor and lesser training rules and he rehabilitates himself from them. Why is that? Because, bhikkhus, no incapability has been declared here on that account. But as to those training rules that are fundamental to the holy life and in keeping with the holy life, therein he is of constant virtue and of steadfast virtue; having undertaken them, he trains in the training rules. With the destruction of the taints (āsava), he realises for himself with direct knowledge, in this very life, the taintless liberation of mind (cetovimutti) and liberation by wisdom (paññāvimutti), and having entered upon it, he dwells therein. Thus indeed, bhikkhus, one who practises in part succeeds in part; one who practises in full succeeds in full. Not barren, I say, bhikkhus, are the training rules.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.