Chapter 5
The Triple Study of Mental Training

The Lord Buddha has outlined the course for studying and developing the mind in order to attain the utmost result in Buddhism as follows:

(3) The study of supreme wisdom (panna-sikkha)

The Pali word ‘sikkha’ means the practicing and training of the body, the speech, and the mind. In brief, the Triple Study actually performs the religious endeavor. The study of morality is called ‘sila-sikkha’, the study of Samadhi is called ‘citta-sikkha’, and the study of supreme wisdom is called ‘panna-sikkha’.

If the study or mental training has been done to a higher and higher level, that is, to the Eightfold Path (Eightfold Noble Path) which is the most important practice of the Buddha’s Teachings, these threefold trainings are called ‘Adhi-sila-sikkha’-- the training of the utmost moral conduct, ‘Adhi-citta-sikkha’-- the training of the utmost mental collectedness to get the best Samadhi, and ‘Adhi-panna-sikkha’-- the training to cultivate the supreme wisdom.

The Eightfold Path to Enlightenment can be grouped into the three sikkha:

(1) ‘Samma-ditthi’—right view and ‘Samma-sankappa’—right thought. These two form the ‘Adhi-panna-sikkha’ which is the study of supreme wisdom.

(2) ‘Samma-vaca—right speech, ‘Samma-kammanta’—right behavior and ‘Samma-ajiva’—right livelihood. These three form the ‘Adhi-sila-sikkha’ which is the study of morality.

(3) ‘Samma-vayama’—right effort, ‘Samma-sati’—right mindfulness, and ‘Samma-samadhi’—right mental collectedness. These three form the ‘Adhi-citta-sikkha’, which is the study of the concentration.

Mind development (Bhavana) in Buddhism can be successfully done to achieve the supreme result through this Eightfold Noble Path or the Triple Study only. Other practices without Triple Study are not regarded as mind development according to the Buddha’s Teachings because such practices cannot develop or raise one’s mind to the fullest extent. Triple Study is used to free the mind form the three levels of defilements discovered by the Buddha. Details of them will be discussed here. 

The Three Levels of Defilements

Generally for well-experienced doctors, before ordering medicines or using any methods to cure their patients, they will examine carefully and thoroughly the cause of the disease until they are sure of what medicines or what method should be used. Likewise, the Lord Buddha who was considered to be the greatest psychiatrist of the world, had found out that all beings have three kinds or three groups of mental diseases which torture and suffer them in various possible ways. These three kinds of diseases are the three levels or forms of defilements with their different degrees of disasters, they are :

(1) The crude form of defilements (Vitikkama-kilesa). This is the coarse or rough kind of defilements overflowing through words and deeds. It is composed of three evil deeds, i.e. killing, stealing, and sexual misbehavior, and four kinds of evil words, i.e. lying, back-biting, uttering harsh words, and talking nonsense.

(2) The intermediate form of defilements (Pariyuddhana-kilesa). This is the middle kind of defilements that cause uneasiness of the mind due to the presence of mental hindrances (Nivarana) such as lustful inclination towards and longing for sensual pleasures, ill-will (Vyapada), or a feeling of jealousy for others, etc. This level of defilements disturbs the mind and prevents the mind from doing good deeds.

(3) The subtle form of defilements (Anusaya-kilesa). This is a subtle kind of defilement which lies dormant in the mind like sediments at the bottom of a water jar and it is the root of all kinds of defilement, which can be into divided into three:

(A) Underlying tendency of lust (Raganusaya). This is the root cause of lust or greed.

(B) Underlying tendency of agitation (Patighanusaya). This is the root cause of anger.

(C) Underlying tendency of ignorance (Avijjanusaya). This is the root cause of delusion.

The Lord Buddha discovered these three mental diseases so he composed the right medicine, Dhamma, to cure them. How to cure them will be explained later. The explanation on the degree of the three defilements is given here first.

 The catastrophes of the three defilements

The degree of catastrophe of the three defilements are not all equal but each of them is an obstacle to the development of the mind and the development of the country. Brief descriptions follow:

The crude form of defilement (Vitikkama-kilesa). This kind of defilement shows up in the form of evil deeds and evil speeches. It causes troubles to the doers and to society as well. Hence it is called ‘rough’ or crude because it is sinful, ugly, destroys things rapidly, and is easy to be seen.

This kind of defilement, when it appears as physical deeds, takes advantage of others. For example, it can manifest itself as killing or destroying other living beings, which sometimes causes wars. It can also result in cheating, stealing, robbing, engaging in sexual misbehavior, raping, causing troubled and broken families, and taking intoxicants or other kinds of harmful drugs.

When it appears verbally, its effect is lying, back-biting, uttering harsh words and talking non-sense. In short, most of the troubles and sufferings in society are caused by this kind of defilement.

The middle form of defilement (Pariyuddhana-kilesa). Unlike the rough form of defilement, this middle kind only disturbs, irritates the mind and is detrimental to one’s mental integration. It is not as harmful as the first kind of defilement and is not as subtle as the third kind.

One’s mind is unclear and dirty because of this kind of defilement. It is the mental hindrances (Nivarana) which prevent the mind from quieting and developing because they cause unhappy feelings and create agitation, restlessness, and worry (Uddhacca-kukkucca).

This middle level of defilement is the killer of mental health. Its strongest effect is to spoil the happiness of human beings and it is the cause of most mental diseases and nervous breakdowns. This is a most important problem at present since the number of these cases is increasing very rapidly, especially in big cities of the world.

The subtle form of defilement (Anusaya-kilesa). This kind of defilement is different from the first and the second group, which are still noticeable. This one lies dormant, in the depth of one’s mind, and is very hard to notice, like the sediments that lay under the water at the bottom of a container. The water appears so clean and clear that one can drink it, but only as long as the sediments on the bottom are not moved or stirred. But if the water is stirred and the sediments float around, then the water becomes dirty and cannot be drunk or used for washing anything.

Likewise is the mind with the subtle form of defilement; if it does not show up, then the mind seems clear and bright, suitable for working. But once the subtle form of defilement floats up and becomes the middle or the rough kind of defilement, then the mind is sad and dirty with low qualities. It cannot be used to do any work and many bad effects follow.

People travel endlessly through life, experiencing decay and illness until death, because of this subtle form of defilement. It is also the root for the rough and the middle kinds of defilement. Hence, it can be said that the subtle form of defilement is the principal source of all evils and all sufferings in the world.

No matter how many defilements there seem to be, all of them are formed from the three roots of unwholesome greed (lobha), aversion or hatred (dosa), and ignorance or delusion (moha). These three are the roots of all evil deeds, step by step they are formed by starting as the delicate form of defilement first, then changing to the middle form of defilement, and sometimes exploding to be the coarse or rough kind of defilement.

(1) Greed (Lobha). The subtle base of greed (lobha) is lust which means attachment. When it springs up to be the middle kind of defilement it is sensual pleasure (kama-chanda) or craving for other’s belongings (Abhijjha). If the owner of lobha does not stop or control it, it will become the rough kind of defilement which shows up as evil deeds or words, such as killing, stealing, adultery, cheating and telling lies, etc.

(2) Anger (Dosa). The subtle base of anger (dosa) is agitation (patigha) which means collision or irritation of the mind. If it evolves into the middle kind of defilement it becomes vengeful and hateful. Anger in its coarse form leads to actions that include killing, destroying and hurting other beings, etc.

(3) Delusion (Moha). The subtle base of delusion (moha) is ignorance (avijja) which means wrong view. The middle form of it is sloth and torpor (Thina-middha) or the feeling of being discouraged, inert, gloomy and sleepy, or feeling uncertain or doubtful, which may become the wrong view that does not believe in sin or merit (miccha-ditthi). When it is out of control and in its coarse form, delusion may become drinking to intoxication, taking harmful drugs and talking nonsense.

The Buddha, who had attained enlightenment and had clear comprehension of these defilements to the smallest detail, also knew of their danger, how they were formed, and in what group each of them belonged. He knew that all the troubles in the world are caused by these defilements. Hence, as the founder of Buddhism, he had composed three kinds of medicine, that is, the Triple Study of Mental Training:

So the Triple Study of Mental Training is also a method which successfully puts an end to the three kinds of defilements. Those who have used it can confirm the result and one can also prove this by oneself. The Lord Buddha proceeded victoriously using this method, therefore, he finally obtained the good result.

When one has, at least, strictly observed the five moral precepts (Sila), then the rough form of defilement cannot occur. If one goes on to concentrate until one reaches the state of Samadhi, the mind will be free from the mental hindrances, hence the middle form of defilement cannot disturb the mind. When supreme wisdom (Panna) through insight meditation arises, the subtle form of defilement will abate and disappear at last.

To visualize further, some Buddhist experts compare the use of the Triple Study of Mental Training to conquer the defilements as follows:

To conquer the rough form of defilement by using Sila is like using a sharp blade to cut the grass in the lawn so that the area will look nice and be easy to walk on. However, the grass will grow longer a few days afterward because the roots are still there under the ground. Likewise, the defilement that is temporarily quit by the power of Sila will grow up again when the person stops maintaining his good moral conduct. This is because its roots have not yet been destroyed.

To conquer the middle kind of defilement by using Samadhi is like placing a block or stone over the grass. As long as the object is still there, the grass has no chance to grow, but whenever the block or stone is removed, the grass can spring up again. Likewise, the middle kind of defilement, quieted only by the power of Samadhi, will become a disturbance to the mind again if the person stops or loses concentration. This is because the subtle form of defilement, which is its roots, still exists.

To conquer the subtle form of defilement by using Panna is like digging out the whole grass from its root up, making it dry, burning it, and blowing the ash away in the air. The grass will not have the least chance of growing at all because it has been completely uprooted. Likewise, by conquering the subtle form of defilement by using supreme wisdom, the grass will not be able to emerge again since there is no root for it to grow. Therefore, elimination of defilements by the power of Panna is the direct way and the most complete one.

The late Patriarch (Vasana Vasano) of Rajabopith monastery in Bangkok, Thailand made his comments on the Triple Study that: “Those who regularly and completely observe Sila can be considered as graduates of the Bachelor Degree in Buddhism. Those who regularly and completely observe Samadhi can be considered as graduates of the Master Degree in Buddhism. Those who regularly and completely observe Panna can be considered as graduates of the Doctorate Degree in Buddhism.”

Hence, the real Doctorate Degree in Buddhism is Panna. To get certificates in the Triple Study one should make an attempt to get the highest or Doctorate Degree, which means that one has reached the state of being free from all defilements and that the mind is fully developed to the highest extent.

At the lowest level, the degree of defilement may be lessened but one still feels unhappy and troubled. So with the regular and completed practice of Sila one should not be content or feel proud because the sufferings (dukkha) still exist since there are still two kinds of defilement yet to be eradicated. Or if one only develops the level of Samadhi, one is still not fully free from the subtle kind of defilement.

In other words, one who practices the Triple Study can be compared to a country with the following similes:

(1) Strong armed forces to defend the country from the enemies outside is like Sila that protects one from the rough kind of defilement,

(2) Strong police power to keep law and order within the country just like

Samadhi that keeps one’s mind steady, still and happy, that is, freeing it

from the middle kind of defilement.

(3) Strong and rapid development of the country as a result of well-planned

projects is like Panna that is used to develop one’s mind, freeing it from

the subtle form of defilement.

Naturally, any country without strong armed forces to protect it will always be threatened and easily destroyed by enemies from outside. There is no safety for that country; in the same way, a person without Sila will hardly be able to find happiness, much less be able to protect happiness from threats or destruction.

If the country has only powerful armed forces but no policemen, then the country men will still be suffering from theft and other kinds of unlawful activities because there are no policemen to maintain the law and order within the country, no one to be the protectors of the people’s peace. This is like a person who conducts Sila but not Samadhi, thus, he can avoid only some kinds of suffering, that is, Sila can get rid of his rough form of defilement but his mind is still being irritated and disturbed because Sila cannot protect it from the middle kind of defilement.

However, no matter how powerful and effective the soldiers and policemen are, the country is not making real progress without new technologies and well-planned projects for developing its economy, education, communication, medical care and the like for the welfare of the people. Similarly, one who conducts only Sila and Samadhi without developing Panna will not be able to find the real happiness in life.

Or one who pays attention only to Panna without regarding Sila or Samadhi will never be successful in developing one’s mind because these three are cause and effect of one another. If a country only tries to develop inside without having the armed forces or police department, the development will not be carried on as smoothly, because enemies will keep trying to conquer from outside while unlawful country people make trouble from inside the country.

So it is easily seen that the Triple Study is the most important thing for development of the mind. They should no be taken one at a time but should be worked on simultaneously for the best result, just like a country that needs soldiers, policemen, and development projects.

When one has developed the spontaneous ability of Sila, Samadhi and Panna, one is said to be fully developed and has eradicated all kinds of defilement that are the cause of troubles, sufferings and unhappiness. This is similar to a country which is prosperous and peaceful, with its people well-to-do and happy because the country itself has been fully developed in all respects.

To summarize, it is most important for one who wants to follow the way of development of the mind taught by the Buddha and successfully arrive at the desired goal, to eradicate all three kinds of defilement which are the root cause of unhappiness and suffering; to cultivate Sila, Samadhi and Panna to such an extent that one can attain enlightenment, so one’s life is purified and obtains the highest bliss. Then one is said to be successful and fully developed according to the Buddha’s Teachings.

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