Saṁyutta Nikāya 22.57 6.

Sattaṭṭhānasutta

Disciples, a disciple who is skilled in the seven bases and has thoroughly examined the threefold investigation in this doctrine and discipline is called a consummate one, one who has lived the holy life, the ultimate person.

Upayavagga Sattaṭṭhānasutta Sāvatthinidānaṁ.

And how is a disciple skilled in the seven bases?

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

Here a disciple knows form, knows the arising of form, knows the cessation of form, knows the path leading to the cessation of form; knows the gratification in form, knows the danger in form, knows the escape from form.

Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?

Disciples, what is form? The four great elements and the form derived from the four great elements. This is called form, disciples.

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 …

With the arising of nutriment, there is the arising of form; with the cessation of nutriment, there is the cessation of form.

The Noble Eightfold Path is the path leading to the cessation of form, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Whatever pleasure and joy arise dependent on form, that is the gratification in form. Whatever is impermanent, suffering, and subject to change in form, that is the danger in form.

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.

The removal and abandonment of desire and greed for form, that is the escape from form. Disciples, whatever ascetics or brahmins, having directly known form in this way, having directly known the arising of form in this way, having directly known the cessation of form in this way, having directly known the path leading to the cessation of form in this way; having directly known the gratification in form in this way, having directly known the danger in form in this way, having directly known the escape from form in this way, are practicing for disenchantment, dispassion, and cessation regarding form, they are well-practiced.

Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

Disciples, a disciple knows feeling, knows the arising of feeling, knows the cessation of feeling, knows the path leading to the cessation of feeling; knows the gratification in feeling, knows the danger in feeling, knows the escape from feeling.

Disciples, whatever ascetics or brahmins, having directly known feeling in this way, having directly known the arising of feeling in this way, having directly known the cessation of feeling in this way, having directly known the path leading to the cessation of feeling in this way; having directly known the gratification in feeling in this way, having directly known the danger in feeling in this way, having directly known the escape from feeling in this way, are practicing for disenchantment, dispassion, and cessation regarding feeling, they are well-practiced.

sammāsamādhi. Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ rūpassa assādo. Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— ayaṁ rūpassa ādīnavo.

Disciples, a disciple knows perception, knows the arising of perception, knows the cessation of perception, knows the path leading to the cessation of perception; knows the gratification in perception, knows the danger in perception, knows the escape from perception.

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.

Disciples, whatever ascetics or brahmins, having directly known perception in this way, having directly known the arising of perception in this way, having directly known the cessation of perception in this way, having directly known the path leading to the cessation of perception in this way; having directly known the gratification in perception in this way, having directly known the danger in perception in this way, having directly known the escape from perception in this way, are practicing for disenchantment, dispassion, and cessation regarding perception, they are well-practiced.

Disciples, a disciple knows formations, knows the arising of formations, knows the cessation of formations, knows the path leading to the cessation of formations; knows the gratification in formations, knows the danger in formations, knows the escape from formations.

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.

Disciples, whatever ascetics or brahmins, having directly known formations in this way, having directly known the arising of formations in this way, having directly known the cessation of formations in this way, having directly known the path leading to the cessation of formations in this way; having directly known the gratification in formations in this way, having directly known the danger in formations in this way, having directly known the escape from formations in this way, are practicing for disenchantment, dispassion, and cessation regarding formations, they are well-practiced.

Disciples, a disciple knows consciousness, knows the arising of consciousness, knows the cessation of consciousness, knows the path leading to the cessation of consciousness; knows the gratification in consciousness, knows the danger in consciousness, knows the escape from consciousness.

Disciples, whatever ascetics or brahmins, having directly known consciousness in this way, having directly known the arising of consciousness in this way, having directly known the cessation of consciousness in this way, having directly known the path leading to the cessation of consciousness in this way; having directly known the gratification in consciousness in this way, having directly known the danger in consciousness in this way, having directly known the escape from consciousness in this way, are practicing for disenchantment, dispassion, and cessation regarding consciousness, they are well-practiced.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

Those who are well-practiced gain a foothold in this doctrine and discipline.

Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā …pe… manosamphassajā vedanā.

And what is feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact.

Ayaṁ vuccati, bhikkhave, vedanā.

This is called feeling, disciples.

Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho.

With the arising of contact, there is the arising of feeling; with the cessation of contact, there is the cessation of feeling.

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

The Noble Eightfold Path is the path leading to the cessation of feeling, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ vedanāya assādo.

Whatever pleasure and joy arise dependent on feeling, that is the gratification in feeling.

Yā vedanā aniccā dukkhā vipariṇāmadhammā— ayaṁ vedanāya ādīnavo.

Whatever is impermanent, suffering, and subject to change in feeling, that is the danger in feeling.

Yo vedanāya chandarāgavinayo chandarāgappahānaṁ— idaṁ vedanāya nissaraṇaṁ.

The removal and abandonment of desire and greed for feeling, that is the escape from feeling.

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.

Disciples, whatever ascetics or brahmins, having directly known feeling in this way, having directly known the arising of feeling in this way, having directly known the cessation of feeling in this way, having directly known the path leading to the cessation of feeling in this way; having directly known the gratification in feeling in this way, having directly known the danger in feeling in this way, having directly known the escape from feeling in this way, are practicing for disenchantment, dispassion, and cessation regarding feeling, they are well-practiced. Those who are well-practiced gain a foothold in this doctrine and discipline.

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? There are these six classes of perception: perception of form, perception of sound, perception of smell, perception of taste, perception of touch, perception of mental phenomena. This is called perception, disciples. With the arising of contact, there is the arising of perception; with the cessation of contact, there is the cessation of perception.

Chayime, bhikkhave, saññākāyā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṁ vuccati, bhikkhave, saññā.

The Noble Eightfold Path is the path leading to the cessation of perception, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho.

Whatever pleasure and joy arise dependent on perception, that is the gratification in perception.

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi …pe…

Whatever is impermanent, suffering, and subject to change in perception, that is the danger in perception. The removal and abandonment of desire and greed for perception, that is the escape from perception.

vaṭṭaṁ tesaṁ natthi paññāpanāya. Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā— rūpasañcetanā …pe… dhammasañcetanā.

And what are formations? There are these six classes of volitional formations: volition regarding form, volition regarding sound, volition regarding smell, volition regarding taste, volition regarding touch, volition regarding mental phenomena.

Ime vuccanti, bhikkhave, saṅkhārā.

These are called formations, disciples.

Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho.

With the arising of contact, there is the arising of formations; with the cessation of contact, there is the cessation of formations.

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

The Noble Eightfold Path is the path leading to the cessation of formations, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ saṅkhārānaṁ assādo.

Whatever pleasure and joy arise dependent on formations, that is the gratification in formations.

Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā— ayaṁ saṅkhārānaṁ ādīnavo.

Whatever is impermanent, suffering, and subject to change in formations, that is the danger in formations.

Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ— idaṁ saṅkhārānaṁ nissaraṇaṁ.

The removal and abandonment of desire and greed for formations, that is the escape from formations.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe…

O Brahmins, having fully known formations in this way, having fully known the arising of formations in this way, having fully known the cessation of formations in this way, having fully known the path leading to the cessation of formations in this way...

saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā.

they are well-practiced for the disenchantment, dispassion, and cessation of formations.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe…

Those who are well-practiced attain confidence in this Dhamma and Discipline...

vaṭṭaṁ tesaṁ natthi paññāpanāya.

there is no cycle of rebirth for them to be declared.

Katamañca, bhikkhave, viññāṇaṁ?

And what is consciousness?

Chayime, bhikkhave, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.

There are these six classes of consciousness, disciples: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.

Idaṁ vuccati, bhikkhave, viññāṇaṁ.

This is called consciousness, disciples.

Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho.

With the arising of name-and-form, there is the arising of consciousness; with the cessation of name-and-form, there is the cessation of consciousness.

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

This very Noble Eightfold Path is the path leading to the cessation of consciousness, namely: right view...

sammāsamādhi.

right concentration.

Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ— ayaṁ viññāṇassa assādo.

Whatever happiness and joy arise dependent on consciousness, that is the gratification of consciousness.

Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— ayaṁ viññāṇassa ādīnavo.

Whatever is impermanent, suffering, and subject to change in consciousness, that is the danger of consciousness.

Yo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ— idaṁ viññāṇassa nissaraṇaṁ.

The removal of desire and greed for consciousness, the abandonment of desire and greed, that is the escape from consciousness.

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.

Whatever ascetics or Brahmins having fully known consciousness in this way, having fully known the arising of consciousness in this way, having fully known the cessation of consciousness in this way, having fully known the path leading to the cessation of consciousness in this way; having fully known the gratification of consciousness in this way, having fully known the danger of consciousness in this way, having fully known the escape from consciousness in this way, they are well-practiced for the disenchantment, dispassion, and cessation of consciousness.

Ye suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.

Those who are well-practiced attain confidence in this Dhamma and Discipline.

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.

Whatever ascetics or Brahmins having fully known consciousness in this way, having fully known the arising of consciousness in this way, having fully known the cessation of consciousness in this way, having fully known the path leading to the cessation of consciousness in this way; having fully known the gratification of consciousness in this way, having fully known the danger of consciousness in this way, having fully known the escape from consciousness in this way, they are disenchanted, dispassionate, and ceased without clinging, they are well-liberated.

Ye suvimuttā, te kevalino.

Those who are well-liberated are complete.

Ye kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.

Those who are complete have no cycle of rebirth to be declared.

Evaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.

Thus a disciple is skilled in the seven stations.

Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?

And how is a disciple skilled in the threefold investigation?

Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati. Evaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.

Here a disciple investigates by way of elements, investigates by way of sense bases, investigates by way of dependent origination.

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

Thus a disciple is skilled in the threefold investigation. A disciple skilled in the seven stations skilled in the threefold investigation, in this Dhamma and Discipline, is called a complete one, one who has lived the holy life, an ultimate person.