1At Sāvatthī.

“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.

And how is a mendicant skilled in seven cases? It’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation. They understand form’s gratification, drawback, and escape.

They understand feeling … perception … choices … consciousness, its origin, its cessation, and the practice that leads to its cessation. They understand consciousness’s gratification, drawback, and escape.

2And what is form? The four primary elements, and form derived from the four primary elements. This is called form. Form originates from food. When food ceases, form ceases. The practice that leads to the cessation of form is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

3The pleasure and happiness that arise from form: this is its gratification. That form is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for form: this is its escape.

4Those ascetics and brahmins who have directly known form in this way — and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape — and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well. Those who practice well have a firm footing in this teaching and training.

5Those ascetics and brahmins who have directly known form in this way — and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape — and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

6And what is feeling? There are these six classes of feeling: feeling born of eye contact … feeling born of mind contact. This is called feeling. Feeling originates from contact. When contact ceases, feeling ceases. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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7–9The pleasure and happiness that arise from feeling: this is its gratification. That feeling is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for feeling: this is its escape. …

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10And what is perception? There are these six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and thoughts. This is called perception. Perception originates from contact. When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path …

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11–13And what are choices? There are these six classes of intention: intention regarding sights … intention regarding thoughts. These are called choices. Choices originate from contact. When contact ceases, choices cease. The practice that leads to the cessation of choices is simply this noble eightfold path …

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14And what is consciousness? There are these six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. This is called consciousness. Consciousness originates from name and form. When name and form cease, consciousness ceases. The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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15The pleasure and happiness that arise from consciousness: this is its gratification. That consciousness is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for consciousness: this is its escape.

16Those ascetics and brahmins who have directly known consciousness in this way — and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape — and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well. Those who practice well have a firm footing in this teaching and training.

17Those ascetics and brahmins who have directly known consciousness in this way — and its origin, its cessation, and the practice that leads to its cessation; its gratification, drawback, and escape — and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed. Those who are well freed are consummate ones. For consummate ones, there is no cycle of rebirths to be found.

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

18And how does a mendicant examine in three ways? It’s when a mendicant examines the elements, sense fields, and dependent origination. That’s how a mendicant examines in three ways.

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.”

1Sāvatthinidānaṁ.

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

Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti? Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadāṁ pajānāti; rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;

vedanāṁ pajānāti … saññaṁ … saṅkhāre … viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadāṁ pajānāti; viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.

2Katamañca, bhikkhave, rūpaṁ? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ. Idaṁ vuccati, bhikkhave, rūpaṁ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

3Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ – ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ – ayaṁ rūpassa ādīnavo. Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ – idaṁ rūpassa nissaraṇaṁ.

4Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadāṁ abhiññāya; evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

5Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadāṁ abhiññāya; evaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

6Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā … pe … manosamphassajā vedanā. Ayaṁ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

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7Yaṁ vedanāṁ paṭicca uppajjati sukhaṁ somanassaṁ – ayaṁ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā – ayaṁ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṁ – idaṁ vedanāya nissaraṇaṁ.

8Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanāṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadāṁ 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.

9Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanāṁ abhiññāya … pe … vaṭṭaṁ tesaṁ natthi paññāpanāya.

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10Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṁ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi … pe … vaṭṭaṁ tesaṁ natthi paññāpanāya.

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11Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā – rūpasañcetanā … pe … dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

12Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ – ayaṁ saṅkhārānaṁ assādo. Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā – ayaṁ saṅkhārānaṁ ādīnavo. Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ – idaṁ saṅkhārānaṁ nissaraṇaṁ.

13Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadāṁ abhiññāya … pe … saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti … pe … vaṭṭaṁ tesaṁ natthi paññāpanāya.

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14Katamañca, bhikkhave, viññāṇaṁ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Idaṁ vuccati, bhikkhave, viññāṇaṁ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.

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15Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ – ayaṁ viññāṇassa assādo. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ – ayaṁ viññāṇassa ādīnavo. Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ – idaṁ viññāṇassa nissaraṇaṁ.

16Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadāṁ abhiññāya; evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

17Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadāṁ abhiññāya; evaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.

18Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti? Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamup pāda so upaparikkhati.

Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti. Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī"ti.

Pañcamaṁ.