Reference Translation by Bhikkhu Sujato (CC0).
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 fuel.
āhāranirodhā rūpanirodho.
When fuel 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 purpose, 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 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 purpose, 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 purpose, 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 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.
Reference Translation by Bhikkhu Sujato (CC0).
At 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.
And what is form?
The four principal states, and form derived from the four principal states.
This is called form.
Form originates from fuel.
When fuel ceases, form ceases.
The practice that leads to the cessation of form is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
The 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.
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;
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 footing in this teaching and training.
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;
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.
And 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 purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
The 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. …
And what is perception?
There are these six classes of perception:
perceptions of sights, sounds, smells, tastes, touches, and ideas.
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 …
And what are choices?
There are these six classes of intention:
intention regarding sights …
intention regarding ideas.
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 …
And 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 purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
The 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.
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;
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 footing in this teaching and training.
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;
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.
And how does a mendicant examine in three ways?
It’s when a mendicant examines by way of 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.”
Sāvatthinidānaṁ.
“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 paṭipadaṁ pajānāti;
rūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;
vedanaṁ pajānāti …
saññaṁ …
saṅkhāre …
viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;
viññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.
Katamañca, 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.
Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
ayaṁ rūpassa assādo.
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—
ayaṁ rūpassa ādīnavo.
Yo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—
idaṁ rūpassa nissaraṇaṁ.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ 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.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ 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.
Katamā 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.
Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
ayaṁ vedanāya assādo.
Yā vedanā aniccā dukkhā vipariṇāmadhammā—
ayaṁ vedanāya ādīnavo.
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.
Katamā 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.
Katame 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.
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?
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.
Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
ayaṁ viññāṇassa assādo.
Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—
ayaṁ viññāṇassa ādīnavo.
Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—
idaṁ viññāṇassa nissaraṇaṁ.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ 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.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ 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.
Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?
Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.
Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.
Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.
Pañcamaṁ.