3.90. Học Pháp

“Tisso imā, bhikkhave, sikkhā.

Katamā tisso?

Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

Katamā ca, bhikkhave, adhisīlasikkhā?

Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu.

Ayaṁ vuccati, bhikkhave, adhisīlasikkhā.

Katamā ca, bhikkhave, adhicittasikkhā?

Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

Ayaṁ vuccati, bhikkhave, adhicittasikkhā.

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.

Adhisīlaṁ adhicittaṁ,

adhipaññañca vīriyavā;

Thāmavā dhitimā jhāyī,

sato guttindriyo care.

Yathā pure tathā pacchā,

yathā pacchā tathā pure;

Yathā adho tathā uddhaṁ,

yathā uddhaṁ tathā adho.

Yathā divā tathā rattiṁ,

yathā rattiṁ tathā divā;

Abhibhuyya disā sabbā,

appamāṇasamādhinā.

Tamāhu sekhaṁ paṭipadaṁ,

atho saṁsuddhacāriyaṁ;

Tamāhu loke sambuddhaṁ,

dhīraṁ paṭipadantaguṁ.

Viññāṇassa nirodhena,

taṇhākkhayavimuttino;

Pajjotasseva nibbānaṁ,

vimokkho hoti cetaso”ti.

Dasamaṁ.

“There are these three trainings. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment.

“And what is the training in heightened virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest fault. This is called the training in heightened virtue.

“And what is the training in heightened mind? There is the case where a monk—quite withdrawn from sensuality, withdrawn from unskillful [mental] qualities—enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation—internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the training in heightened mind.

“And what is the training in heightened discernment? There is the case where a monk, through the ending of the mental fermentations, enters & remains in the fermentation-free awareness-release & discernment-release, having known & made them manifest for himself right in the here & now. This is called the training in heightened discernment.

“These are the three trainings.”

Heightened virtue,
heightened mind, heightened discernment:
persistent,
firm,
steadfast,
absorbed in jhana,
mindful,
with guarded faculties
you should practice them—

as in front, so behind;
as behind, so in front;
as below, so above;
as above, so below;
as by day, so by night;
as by night, so by day;

conquering all the directions
with limitless concentration.

This is called the practice of training,
as well as the pure way of life.
[Following it,] you’re called self-awakened in the world,
enlightened,
one who’s taken the path to its end.

With the cessation of sensory consciousness
of one released in the stopping of craving,
the liberation of awareness of one released in the stopping of craving,
is like the unbinding of a flame.