sutta » sn » sn22 » Saṁyutta Nikāya 22.57

Sattaṭṭhānasutta

Seven Cases

Sāvatthinidānaṁ.
At Sāvatthī.

“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.
“Mendicants, in this teaching and training a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.

Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?
And how is a mendicant skilled in seven cases?

Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti;
It’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation.

rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;
They understand form’s gratification, drawback, and escape.

vedanaṁ pajānāti …
They understand feeling …

saññaṁ …
perception …

saṅkhāre …
choices …

viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;
consciousness, its origin, its cessation, and the practice that leads to its cessation.

viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.
They understand consciousness’s gratification, drawback, and escape.

Katamañca, bhikkhave, rūpaṁ?
And what is form?

Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ.
The four principal states, and form derived from the four principal states.

Idaṁ vuccati, bhikkhave, rūpaṁ.
This is called form.

Āhārasamudayā rūpasamudayo;
Form originates from food.

āhāranirodhā rūpanirodho.
When food ceases, form ceases.

Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of form is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from form: this is its gratification.

ayaṁ rūpassa assādo.

Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—
That form is impermanent, suffering, and perishable: this is its drawback.

ayaṁ rūpassa ādīnavo.

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—
Removing and giving up desire and greed for form: this is its escape.

idaṁ rūpassa nissaraṇaṁ.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;

evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
Those who practice well have a firm footing in this teaching and training.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;

evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.

Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.

Katamā ca, bhikkhave, vedanā?
And what is feeling?

Chayime, bhikkhave, vedanākāyā—
There are these six classes of feeling:

cakkhusamphassajā vedanā …pe…
feeling born of eye contact …

manosamphassajā vedanā.
feeling born of mind contact.

Ayaṁ vuccati, bhikkhave, vedanā.
This is called feeling.

Phassasamudayā vedanāsamudayo;
Feeling originates from contact.

phassanirodhā vedanānirodho.
When contact ceases, feeling ceases.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from feeling: this is its gratification.

ayaṁ vedanāya assādo.

Yā vedanā aniccā dukkhā vipariṇāmadhammā—
That feeling is impermanent, suffering, and perishable: this is its drawback.

ayaṁ vedanāya ādīnavo.

Yo vedanāya chandarāgavinayo chandarāgappahānaṁ—
Removing and giving up desire and greed for feeling: this is its escape. …

idaṁ vedanāya nissaraṇaṁ.

Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya;

evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

Katamā ca, bhikkhave, saññā?
And what is perception?

Chayime, bhikkhave, saññākāyā—
There are these six classes of perception:

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and ideas.

Ayaṁ vuccati, bhikkhave, saññā.
This is called perception.

Phassasamudayā saññāsamudayo;
Perception originates from contact.

phassanirodhā saññānirodho.
When contact ceases, perception ceases.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of perceptions is simply this noble eightfold path …

sammādiṭṭhi …pe… sammāsamādhi …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

Katame ca, bhikkhave, saṅkhārā?
And what are choices?

Chayime, bhikkhave, cetanākāyā—
There are these six classes of intention:

rūpasañcetanā …pe…
intention regarding sights …

dhammasañcetanā.
intention regarding ideas.

Ime vuccanti, bhikkhave, saṅkhārā.
These are called choices.

Phassasamudayā saṅkhārasamudayo;
Choices originate from contact.

phassanirodhā saṅkhāranirodho.
When contact ceases, choices cease.

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of choices is simply this noble eightfold path …

sammādiṭṭhi …pe… sammāsamādhi.

Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ—

ayaṁ saṅkhārānaṁ assādo.

Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā—

ayaṁ saṅkhārānaṁ ādīnavo.

Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ—

idaṁ saṅkhārānaṁ nissaraṇaṁ.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe… saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

Katamañca, bhikkhave, viññāṇaṁ?
And what is consciousness?

Chayime, bhikkhave, viññāṇakāyā—
There are these six classes of consciousness:

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
eye, ear, nose, tongue, body, and mind consciousness.

Idaṁ vuccati, bhikkhave, viññāṇaṁ.
This is called consciousness.

Nāmarūpasamudayā viññāṇasamudayo;
Consciousness originates from name and form.

nāmarūpanirodhā viññāṇanirodho.
When name and form cease, consciousness ceases.

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from consciousness: this is its gratification.

ayaṁ viññāṇassa assādo.

Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—
That consciousness is impermanent, suffering, and perishable: this is its drawback.

ayaṁ viññāṇassa ādīnavo.

Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—
Removing and giving up desire and greed for consciousness: this is its escape.

idaṁ viññāṇassa nissaraṇaṁ.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;

evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.
Those who practice well have a firm footing in this teaching and training.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;

evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.

Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.

Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.
That’s how a mendicant is skilled in seven cases.

Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?
And how does a mendicant examine in three ways?

Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.
It’s when a mendicant examines by way of the elements, sense fields, and dependent origination.

Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.
That’s how a mendicant examines in three ways.

Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.
In this teaching and training, a mendicant who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”

Pañcamaṁ.