SN 22-34 The Group of Connected Discourses Beginning With the Aggregates – Khandhavaggasaṁyutta > SN 22 Connected Discourses on the Aggregates – Khandhasaṁyutta > SN 22.57 Seven Cases

Linked Discourses 22.57 – Saṁyutta Nikāya 22.57

6. Involvement – 6. Upayavagga

SN 22.57 Seven Cases – Sattaṭṭhānasutta

At Sāvatthī.

Sāvatthinidānaṁ.

“Bhikkhū, in this teaching and training a bhikkhu who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.

“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.

And how is a bhikkhu skilled in seven cases?

Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?

It’s when a bhikkhu understands form, its origin, its cessation, and the practice that leads to its cessation.

Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti;

They understand form’s gratification, drawback, and escape.

rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;

They understand feeling …

vedanaṁ pajānāti …

perception …

saññaṁ …

saṅkhāra …

saṅkhāre …

consciousness, its origin, its cessation, and the practice that leads to its cessation.

viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;

They understand consciousness’s gratification, drawback, and escape.

viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.

And what is form?

Katamañca, bhikkhave, rūpaṁ?

The four primary elements, and form derived from the four primary elements.

Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ.

This is called form.

Idaṁ vuccati, bhikkhave, rūpaṁ.

Form originates from food.

Āhārasamudayā rūpasamudayo;

When food ceases, form ceases.

āhāranirodhā rūpanirodho.

The practice that leads to the cessation of form is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi …pe… sammāsamādhi.

The pleasure and happiness that arise from form: this is its gratification.

Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—

ayaṁ rūpassa assādo.

That form is anicca, suffering, and perishable: this is its drawback.

Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—

ayaṁ rūpassa ādīnavo.

Removing and giving up desire and greed for form: this is its escape.

Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—

idaṁ rūpassa nissaraṇaṁ.

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;

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;

its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.

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

Those who practice well have a firm footing in this teaching and training.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

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;

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;

its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.

evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

Those who are well freed are consummate ones.

Ye suvimuttā, te kevalino.

For consummate ones, there is no cycle of rebirths to be found.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what is feeling?

Katamā ca, bhikkhave, vedanā?

There are these six classes of feeling:

Chayime, bhikkhave, vedanākāyā—

feeling born of eye contact …

cakkhusamphassajā vedanā …pe…

feeling born of mind contact.

manosamphassajā vedanā.

This is called feeling.

Ayaṁ vuccati, bhikkhave, vedanā.

Feeling originates from contact.

Phassasamudayā vedanāsamudayo;

When contact ceases, feeling ceases.

phassanirodhā vedanānirodho.

The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi …pe… sammāsamādhi.

The pleasure and happiness that arise from feeling: this is its gratification.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—

ayaṁ vedanāya assādo.

That feeling is anicca, suffering, and perishable: this is its drawback.

Yā vedanā aniccā dukkhā vipariṇāmadhammā—

ayaṁ vedanāya ādīnavo.

Removing and giving up desire and greed for feeling: this is its escape. …

Yo vedanāya chandarāgavinayo chandarāgappahānaṁ—

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.

And what is perception?

Katamā ca, bhikkhave, saññā?

There are these six classes of perception:

Chayime, bhikkhave, saññākāyā—

perceptions of sights, sounds, smells, tastes, touches, and thoughts.

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

This is called perception.

Ayaṁ vuccati, bhikkhave, saññā.

Perception originates from contact.

Phassasamudayā saññāsamudayo;

When contact ceases, perception ceases.

phassanirodhā saññānirodho.

The practice that leads to the cessation of perceptions is simply this noble eightfold path …

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—

sammādiṭṭhi …pe… sammāsamādhi …pe…

vaṭṭaṁ tesaṁ natthi paññāpanāya.

And what are saṅkhāra?

Katame ca, bhikkhave, saṅkhārā?

There are these six classes of intention:

Chayime, bhikkhave, cetanākāyā—

intention regarding sights …

rūpasañcetanā …pe…

intention regarding thoughts.

dhammasañcetanā.

These are called saṅkhāra.

Ime vuccanti, bhikkhave, saṅkhārā.

Saṅkhāra originate from contact.

Phassasamudayā saṅkhārasamudayo;

When contact ceases, saṅkhāra cease.

phassanirodhā saṅkhāranirodho.

The practice that leads to the cessation of saṅkhāra is simply this noble eightfold path …

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—

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.

And what is consciousness?

Katamañca, bhikkhave, viññāṇaṁ?

There are these six classes of consciousness:

Chayime, bhikkhave, viññāṇakāyā—

eye, ear, nose, tongue, body, and mind consciousness.

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.

This is called consciousness.

Idaṁ vuccati, bhikkhave, viññāṇaṁ.

Consciousness originates from name and form.

Nāmarūpasamudayā viññāṇasamudayo;

When name and form cease, consciousness ceases.

nāmarūpanirodhā viññāṇanirodho.

The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi …pe… sammāsamādhi.

The pleasure and happiness that arise from consciousness: this is its gratification.

Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—

ayaṁ viññāṇassa assādo.

That consciousness is anicca, suffering, and perishable: this is its drawback.

Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—

ayaṁ viññāṇassa ādīnavo.

Removing and giving up desire and greed for consciousness: this is its escape.

Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—

idaṁ viññāṇassa nissaraṇaṁ.

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;

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;

its gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.

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

Those who practice well have a firm footing in this teaching and training.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

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;

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;

its gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.

evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

Those who are well freed are consummate ones.

Ye suvimuttā, te kevalino.

For consummate ones, there is no cycle of rebirths to be found.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

That’s how a bhikkhu is skilled in seven cases.

Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.

And how does a bhikkhu examine in three ways?

Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?

It’s when a bhikkhu examines the elements, sense fields, and dependent origination.

Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.

That’s how a bhikkhu examines in three ways.

Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.

In this teaching and training, a bhikkhu who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”

Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.