1.1PTS 3.62Sāvatthinidānaṁ.At Sāvatthī.

1.2“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.

1.3Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?And how is a mendicant skilled in seven cases?¹1.4Idha, 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.1.5rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;They understand form’s gratification, drawback, and escape.1.6vedanaṁ pajānāti …They understand feeling …1.7saññaṁ …perception …1.8saṅkhāre …choices …1.9viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;consciousness, its origin, its cessation, and the practice that leads to its cessation.1.10viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.They understand consciousness’s gratification, drawback, and escape.

2.1Katamañca, bhikkhave, rūpaṁ?And what is form?2.2Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ.The four principal states, and form derived from the four principal states.2.3Idaṁ vuccati, bhikkhave, rūpaṁ.This is called form.2.4Āhārasamudayā rūpasamudayo;Form originates from fuel.2.5āhāranirodhā rūpanirodho.When fuel ceases, form ceases.2.6Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of form is simply this noble eightfold path, that is:2.7sammādiṭṭhi …pe… sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

3.1Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—The pleasure and happiness that arise from form: this is its gratification.3.2ayaṁ rūpassa assādo.3.3Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—That form is impermanent, suffering, and perishable: this is its drawback.3.4ayaṁ rūpassa ādīnavo.3.5Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—Removing and giving up desire and greed for form: this is its escape.3.6idaṁ rūpassa nissaraṇaṁ.

4.1Ye 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;4.2evaṁ 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.4.3Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.Those who practice well have a footing in this teaching and training.

5.1PTS 3.63Ye 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;5.2evaṁ 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.5.3Ye suvimuttā, te kevalino.Those who are well freed are consummate ones.5.4Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.For consummate ones, there is no cycle of rebirths to be found.

6.1Katamā ca, bhikkhave, vedanā?And what is feeling?6.2Chayime, bhikkhave, vedanākāyā—There are these six classes of feeling:6.3cakkhusamphassajā vedanā …pe…feeling born of eye contact …6.4manosamphassajā vedanā.feeling born of mind contact.6.5Ayaṁ vuccati, bhikkhave, vedanā.This is called feeling.6.6Phassasamudayā vedanāsamudayo;Feeling originates from contact.6.7phassanirodhā vedanānirodho.When contact ceases, feeling ceases.6.8Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:6.9sammādiṭṭhi …pe… sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

7.1Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—The pleasure and happiness that arise from feeling: this is its gratification.7.2ayaṁ vedanāya assādo.7.3Yā vedanā aniccā dukkhā vipariṇāmadhammā—That feeling is impermanent, suffering, and perishable: this is its drawback.7.4ayaṁ vedanāya ādīnavo.7.5Yo vedanāya chandarāgavinayo chandarāgappahānaṁ—Removing and giving up desire and greed for feeling: this is its escape. …7.6idaṁ vedanāya nissaraṇaṁ.

8.1Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya;8.2evaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.8.3Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

9.1Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe…9.2vaṭṭaṁ tesaṁ natthi paññāpanāya.

10.1Katamā ca, bhikkhave, saññā?And what is perception?10.2Chayime, bhikkhave, saññākāyā—There are these six classes of perception:10.3rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.perceptions of sights, sounds, smells, tastes, touches, and ideas.10.4Ayaṁ vuccati, bhikkhave, saññā.This is called perception.10.5Phassasamudayā saññāsamudayo;Perception originates from contact.10.6phassanirodhā saññānirodho.When contact ceases, perception ceases.10.7Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of perceptions is simply this noble eightfold path …10.8sammādiṭṭhi …pe… sammāsamādhi …pe…10.9vaṭṭaṁ tesaṁ natthi paññāpanāya.

11.1PTS 3.64Katame ca, bhikkhave, saṅkhārā?And what are choices?11.2Chayime, bhikkhave, cetanākāyā—There are these six classes of intention:11.3rūpasañcetanā …pe…intention regarding sights …11.4dhammasañcetanā.intention regarding ideas.11.5Ime vuccanti, bhikkhave, saṅkhārā.These are called choices.11.6Phassasamudayā saṅkhārasamudayo;Choices originate from contact.11.7phassanirodhā saṅkhāranirodho.When contact ceases, choices cease.11.8Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of choices is simply this noble eightfold path …11.9sammādiṭṭhi …pe… sammāsamādhi.

12.1Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ—12.2ayaṁ saṅkhārānaṁ assādo.12.3Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā—12.4ayaṁ saṅkhārānaṁ ādīnavo.12.5Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ—12.6idaṁ saṅkhārānaṁ nissaraṇaṁ.

13.1Ye 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.13.2Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe…13.3vaṭṭaṁ tesaṁ natthi paññāpanāya.

14.1Katamañca, bhikkhave, viññāṇaṁ?And what is consciousness?14.2Chayime, bhikkhave, viññāṇakāyā—There are these six classes of consciousness:14.3cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.eye, ear, nose, tongue, body, and mind consciousness.14.4Idaṁ vuccati, bhikkhave, viññāṇaṁ.This is called consciousness.14.5Nāmarūpasamudayā viññāṇasamudayo;Consciousness originates from name and form.14.6nāmarūpanirodhā viññāṇanirodho.When name and form cease, consciousness ceases.14.7Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:14.8sammādiṭṭhi …pe… sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

15.1Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—The pleasure and happiness that arise from consciousness: this is its gratification.15.2ayaṁ viññāṇassa assādo.15.3Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—That consciousness is impermanent, suffering, and perishable: this is its drawback.15.4ayaṁ viññāṇassa ādīnavo.15.5Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—Removing and giving up desire and greed for consciousness: this is its escape.15.6idaṁ viññāṇassa nissaraṇaṁ.

16.1Ye 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;16.2evaṁ 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.16.3Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.Those who practice well have a footing in this teaching and training.

17.1PTS 3.65Ye 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;17.2evaṁ 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.17.3Ye suvimuttā, te kevalino.Those who are well freed are consummate ones.17.4Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.For consummate ones, there is no cycle of rebirths to be found.17.5Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.That’s how a mendicant is skilled in seven cases.

18.1Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?And how does a mendicant examine in three ways?²18.2Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.It’s when a mendicant examines by way of the elements, sense fields, and dependent origination.³18.3Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.That’s how a mendicant examines in three ways.

18.4Sattaṭṭhānakusalo, 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.”

18.5Pañcamaṁ.