{"id":"sn22.57","title":"Seven Cases","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn22.57","title":"Seven Cases","units":[{"id":"sn22.57:0","sourceIds":["sn22.57:0.1","sn22.57:0.2","sn22.57:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 22.57\n6. Upayavagga\nSattaṭṭhānasutta","en":"Linked Discourses 22.57\n6. Involvement\nSeven Cases"}},{"id":"sn22.57:1","sourceIds":["sn22.57:1.1","sn22.57:1.2","sn22.57:1.3","sn22.57:1.4","sn22.57:1.5","sn22.57:1.6","sn22.57:1.7","sn22.57:1.8","sn22.57:1.9","sn22.57:1.10"],"kind":"text","text":{"pi":"Sāvatthinidānaṁ.\n“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṁ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.\nKathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?\nIdha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti;\nrūpassa assādaṁ pajānāti, rūpassa ādīnavaṁ pajānāti, rūpassa nissaraṇaṁ pajānāti;\nvedanaṁ pajānāti …\nsaññaṁ …\nsaṅkhāre …\nviññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;\nviññāṇassa assādaṁ pajānāti, viññāṇassa ādīnavaṁ pajānāti, viññāṇassa nissaraṇaṁ pajānāti.","en":"At Sāvatthī.\n“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.\nAnd how is a mendicant skilled in seven cases?\nIt’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation.\nThey understand form’s gratification, drawback, and escape.\nThey understand feeling …\nperception …\nchoices …\nconsciousness, its origin, its cessation, and the practice that leads to its cessation.\nThey understand consciousness’s gratification, drawback, and escape."}},{"id":"sn22.57:2","sourceIds":["sn22.57:2.1","sn22.57:2.2","sn22.57:2.3","sn22.57:2.4","sn22.57:2.5","sn22.57:2.6","sn22.57:2.7"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, rūpaṁ?\nCattāro ca mahābhūtā, catunnañca mahābhūtānaṁ upādāya rūpaṁ.\nIdaṁ vuccati, bhikkhave, rūpaṁ.\nĀhārasamudayā rūpasamudayo;\nāhāranirodhā rūpanirodho.\nAyameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what is form?\nThe four principal states, and form derived from the four principal states.\nThis is called form.\nForm originates from fuel.\nWhen fuel ceases, form ceases.\nThe practice that leads to the cessation of form is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"sn22.57:3","sourceIds":["sn22.57:3.1","sn22.57:3.2","sn22.57:3.3","sn22.57:3.4","sn22.57:3.5","sn22.57:3.6"],"kind":"text","text":{"pi":"Yaṁ rūpaṁ paṭicca uppajjati sukhaṁ somanassaṁ—\nayaṁ rūpassa assādo.\nYaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—\nayaṁ rūpassa ādīnavo.\nYo rūpasmiṁ chandarāgavinayo chandarāgappahānaṁ—\nidaṁ rūpassa nissaraṇaṁ.","en":"The pleasure and happiness that arise from form: this is its gratification.\nThat form is impermanent, suffering, and perishable: this is its drawback.\nRemoving and giving up desire and greed for form: this is its escape."}},{"id":"sn22.57:4","sourceIds":["sn22.57:4.1","sn22.57:4.2","sn22.57:4.3"],"kind":"text","text":{"pi":"Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;\nevaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.","en":"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;\nits gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.\nThose who practice well have a footing in this teaching and training."}},{"id":"sn22.57:5","sourceIds":["sn22.57:5.1","sn22.57:5.2","sn22.57:5.3","sn22.57:5.4"],"kind":"text","text":{"pi":"Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;\nevaṁ rūpassa assādaṁ abhiññāya, evaṁ rūpassa ādīnavaṁ abhiññāya, evaṁ rūpassa nissaraṇaṁ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.\nYe suvimuttā, te kevalino.\nYe kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.","en":"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;\nits gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.\nThose who are well freed are consummate ones.\nFor consummate ones, there is no cycle of rebirths to be found."}},{"id":"sn22.57:6","sourceIds":["sn22.57:6.1","sn22.57:6.2","sn22.57:6.3","sn22.57:6.4","sn22.57:6.5","sn22.57:6.6","sn22.57:6.7","sn22.57:6.8","sn22.57:6.9"],"kind":"text","text":{"pi":"Katamā ca, bhikkhave, vedanā?\nChayime, bhikkhave, vedanākāyā—\ncakkhusamphassajā vedanā …pe…\nmanosamphassajā vedanā.\nAyaṁ vuccati, bhikkhave, vedanā.\nPhassasamudayā vedanāsamudayo;\nphassanirodhā vedanānirodho.\nAyameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what is feeling?\nThere are these six classes of feeling:\nfeeling born of eye contact …\nfeeling born of mind contact.\nThis is called feeling.\nFeeling originates from contact.\nWhen contact ceases, feeling ceases.\nThe practice that leads to the cessation of feelings is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"sn22.57:7","sourceIds":["sn22.57:7.1","sn22.57:7.2","sn22.57:7.3","sn22.57:7.4","sn22.57:7.5","sn22.57:7.6"],"kind":"text","text":{"pi":"Yaṁ vedanaṁ paṭicca uppajjati sukhaṁ somanassaṁ—\nayaṁ vedanāya assādo.\nYā vedanā aniccā dukkhā vipariṇāmadhammā—\nayaṁ vedanāya ādīnavo.\nYo vedanāya chandarāgavinayo chandarāgappahānaṁ—\nidaṁ vedanāya nissaraṇaṁ.","en":"The pleasure and happiness that arise from feeling: this is its gratification.\nThat feeling is impermanent, suffering, and perishable: this is its drawback.\nRemoving and giving up desire and greed for feeling: this is its escape. …"}},{"id":"sn22.57:8","sourceIds":["sn22.57:8.1","sn22.57:8.2","sn22.57:8.3"],"kind":"text","text":{"pi":"Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya;\nevaṁ vedanāya assādaṁ abhiññāya, evaṁ vedanāya ādīnavaṁ abhiññāya, evaṁ vedanāya nissaraṇaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti."}},{"id":"sn22.57:9","sourceIds":["sn22.57:9.1","sn22.57:9.2"],"kind":"text","text":{"pi":"Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe…\nvaṭṭaṁ tesaṁ natthi paññāpanāya."}},{"id":"sn22.57:10","sourceIds":["sn22.57:10.1","sn22.57:10.2","sn22.57:10.3","sn22.57:10.4","sn22.57:10.5","sn22.57:10.6","sn22.57:10.7","sn22.57:10.8","sn22.57:10.9"],"kind":"text","text":{"pi":"Katamā ca, bhikkhave, saññā?\nChayime, bhikkhave, saññākāyā—\nrūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.\nAyaṁ vuccati, bhikkhave, saññā.\nPhassasamudayā saññāsamudayo;\nphassanirodhā saññānirodho.\nAyameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi …pe…\nvaṭṭaṁ tesaṁ natthi paññāpanāya.","en":"And what is perception?\nThere are these six classes of perception:\nperceptions of sights, sounds, smells, tastes, touches, and ideas.\nThis is called perception.\nPerception originates from contact.\nWhen contact ceases, perception ceases.\nThe practice that leads to the cessation of perceptions is simply this noble eightfold path …"}},{"id":"sn22.57:11","sourceIds":["sn22.57:11.1","sn22.57:11.2","sn22.57:11.3","sn22.57:11.4","sn22.57:11.5","sn22.57:11.6","sn22.57:11.7","sn22.57:11.8","sn22.57:11.9"],"kind":"text","text":{"pi":"Katame ca, bhikkhave, saṅkhārā?\nChayime, bhikkhave, cetanākāyā—\nrūpasañcetanā …pe…\ndhammasañcetanā.\nIme vuccanti, bhikkhave, saṅkhārā.\nPhassasamudayā saṅkhārasamudayo;\nphassanirodhā saṅkhāranirodho.\nAyameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what are choices?\nThere are these six classes of intention:\nintention regarding sights …\nintention regarding ideas.\nThese are called choices.\nChoices originate from contact.\nWhen contact ceases, choices cease.\nThe practice that leads to the cessation of choices is simply this noble eightfold path …"}},{"id":"sn22.57:12","sourceIds":["sn22.57:12.1","sn22.57:12.2","sn22.57:12.3","sn22.57:12.4","sn22.57:12.5","sn22.57:12.6"],"kind":"text","text":{"pi":"Yaṁ saṅkhāre paṭicca uppajjati sukhaṁ somanassaṁ—\nayaṁ saṅkhārānaṁ assādo.\nYe saṅkhārā aniccā dukkhā vipariṇāmadhammā—\nayaṁ saṅkhārānaṁ ādīnavo.\nYo saṅkhāresu chandarāgavinayo chandarāgappahānaṁ—\nidaṁ saṅkhārānaṁ nissaraṇaṁ."}},{"id":"sn22.57:13","sourceIds":["sn22.57:13.1","sn22.57:13.2","sn22.57:13.3"],"kind":"text","text":{"pi":"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.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti …pe…\nvaṭṭaṁ tesaṁ natthi paññāpanāya."}},{"id":"sn22.57:14","sourceIds":["sn22.57:14.1","sn22.57:14.2","sn22.57:14.3","sn22.57:14.4","sn22.57:14.5","sn22.57:14.6","sn22.57:14.7","sn22.57:14.8"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, viññāṇaṁ?\nChayime, bhikkhave, viññāṇakāyā—\ncakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.\nIdaṁ vuccati, bhikkhave, viññāṇaṁ.\nNāmarūpasamudayā viññāṇasamudayo;\nnāmarūpanirodhā viññāṇanirodho.\nAyameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"And what is consciousness?\nThere are these six classes of consciousness:\neye, ear, nose, tongue, body, and mind consciousness.\nThis is called consciousness.\nConsciousness originates from name and form.\nWhen name and form cease, consciousness ceases.\nThe practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"sn22.57:15","sourceIds":["sn22.57:15.1","sn22.57:15.2","sn22.57:15.3","sn22.57:15.4","sn22.57:15.5","sn22.57:15.6"],"kind":"text","text":{"pi":"Yaṁ viññāṇaṁ paṭicca uppajjati sukhaṁ somanassaṁ—\nayaṁ viññāṇassa assādo.\nYaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—\nayaṁ viññāṇassa ādīnavo.\nYo viññāṇasmiṁ chandarāgavinayo chandarāgappahānaṁ—\nidaṁ viññāṇassa nissaraṇaṁ.","en":"The pleasure and happiness that arise from consciousness: this is its gratification.\nThat consciousness is impermanent, suffering, and perishable: this is its drawback.\nRemoving and giving up desire and greed for consciousness: this is its escape."}},{"id":"sn22.57:16","sourceIds":["sn22.57:16.1","sn22.57:16.2","sn22.57:16.3"],"kind":"text","text":{"pi":"Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;\nevaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.\nYe suppaṭipannā, te imasmiṁ dhammavinaye gādhanti.","en":"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;\nits gratification, drawback, and escape—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.\nThose who practice well have a footing  in this teaching and training."}},{"id":"sn22.57:17","sourceIds":["sn22.57:17.1","sn22.57:17.2","sn22.57:17.3","sn22.57:17.4","sn22.57:17.5"],"kind":"text","text":{"pi":"Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;\nevaṁ viññāṇassa assādaṁ abhiññāya, evaṁ viññāṇassa ādīnavaṁ abhiññāya, evaṁ viññāṇassa nissaraṇaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.\nYe suvimuttā, te kevalino.\nYe kevalino vaṭṭaṁ tesaṁ natthi paññāpanāya.\nEvaṁ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.","en":"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;\nits gratification, drawback, and escape—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.\nThose who are well freed are consummate ones.\nFor consummate ones, there is no cycle of rebirths to be found.\nThat’s how a mendicant is skilled in seven cases."}},{"id":"sn22.57:18","sourceIds":["sn22.57:18.1","sn22.57:18.2","sn22.57:18.3","sn22.57:18.4","sn22.57:18.5"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?\nIdha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.\nEvaṁ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.\nSattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṁ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.\nPañcamaṁ.","en":"And how does a mendicant examine in three ways?\nIt’s when a mendicant examines by way of the elements, sense fields, and dependent origination.\nThat’s how a mendicant examines in three ways.\nIn 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.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn22.57/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}