七處經(七處三觀經) 對讀與研究 Parallel Reading and Study of Sattaṭṭhānasuttaṃ (The Seven Cases, Seven Bases, In Seven Instances) (巴利三藏 經藏 相應部 蘊相應)

5. Sattaṭṭhānasuttaṃ

57. Sāvatthinidānaṃ.

相應部22相應57經/ 七處經 (蘊相應/蘊篇/修多羅)(莊春江譯)

起源於舍衛城。

The Seven Cases

Translated by Bhikkhu Bodhi, Bhikkhu Bodhi 2000., The Connected Discourses of the Buddha (Wisdom Publications, 2000)

This selection from The Connected Discourses of the Buddha: A Translation of the Saŋyutta Nikāya by Bhikkhu Bodhi is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.

Based on a work at http://www.wisdompubs.org/book/connected-discourses-buddha.

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[61] [897]

[1] At Sāvatthī.

Sattatthana Sutta: Seven Bases

translated from the Pali by Thanissaro Bhikkhu © 1997; Translator's note [thanFn-sn22-057-01]

I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks, "Monks!"

"Yes, lord," the monks replied to the Blessed One.

21. (2. 1. 5.)

57. Sattaṭṭhānaṃ –– In Seven Instances

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.

1. 聞如是：一時佛在舍衛國祇樹給孤獨園。佛告諸比丘，比丘應：「然。」

2. From there the Blessed One addressed the monks:
3. “Monks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life, in this dispensation, it is said.

2. 佛言：「比丘！七處為知，三處為觀，疾為在道法脫結，無有結，意脫從黠得法，已見法自證道，受生盡，行道意，作可作，不復來還。」

而，比丘們！比丘如何是七處熟練者呢？

比丘們！這裡，比丘了知色，了知色集，了知色滅，了知導向色 滅道跡 ，了知色的 樂味 ，了知色的 過患 ，了知色的 出離。

“比丘們，什麼是七處善的比丘呢？

“比丘們，一位比丘知道什麼是色，知道什麼是色集，知道什麼是色滅，知道什麼是色滅之道，知道什麼是色味，知道什麼是色患，知道什麼是色離。

諸比丘！何為比丘於七處善巧耶？

諸比丘！此處有比丘！知色，知色之集，知色之滅，知順色滅之道，知色之味，知色之過患，知色之出離。

"And how, bhikkhus, is a bhikkhu skilled in seven cases?

[62] Here, bhikkhus, a bhikkhu understands form, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of form.

2. From there the Blessed One addressed the monks:
3. “Monks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life, in this dispensation, it is said.

3. 佛問比丘：「何謂為七處為知？是間，比丘，色如本諦知，亦知色習，亦知色盡，亦知色滅度行；亦知色味，亦知色苦，亦知色出要亦至誠知。

知受……想……行……

知識，知識之集，知識之滅，知順識滅之道，知識之味，知識之過患，知識之出離。

"He discerns feeling... He discerns perception... He discerns fabrications...

"He discerns consciousness, the origination of consciousness, the cessation of consciousness, the path of practice leading to the cessation of consciousness. He discerns the allure of consciousness, the drawback of consciousness, and the escape from consciousness.

4. “Monks, how does the monk become clever in seven instances?
5. “Here, monks, the monk knows, matter, its arising, cessation and the method for ceasing matter, the satisfaction, danger and the escape from matter.
6. “The monk knows, feelings, their arising, cessation and the method for ceasing feelings, the satisfaction, danger and the escape from feelings.
7. “The monk knows, perceptions, their arising, cessation and the method for ceasing perceptions, the satisfaction, danger and the escape from perceptions
8. “The monk knows, intentions, their arising, cessation and the method of ceasing intentions, the satisfaction, danger and the escape from intentions.
9. “The monk knows, consciousness, their arising, cessation and the method of ceasing consciousness, the satisfaction, danger and the escape from consciousness.

4. 如是痛痒、思想、生死、識如本諦知，亦知識習，亦知識盡，亦知識盡受如本知， 亦知識味，亦知識苦，亦知識出要亦知識本至識。」

"And what, bhikkhus, is form?

The four great elements and the form derived from the four great elements: this is called form.

10. “Monks, what is matter? The four primary elements and the matter held as mine, is called matter.

5. 何等為色如諦如？ 所色為四大，亦為在四大虺所色本，如是如本知。

6. 何等為色習如本知？愛習為色習，如是色習為知。

7. 何等為知色盡如至誠知？愛盡為色盡，如是色盡為至誠知。

8. 何等為色行盡如至誠知？ 若所色為是八行，諦見到諦定為八，如是色盡受行如至誠知本。

11. “The pleasantness and pleasure that arises on account of matter is its satisfaction.

9. 何等為色味如至誠知？所色欲生喜生欲生，如是為味如至誠知。

10. 何等為色惱如至誠知？所色不常、苦、轉法，如是為色惱如至誠知。

Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

於色離欲貪、斷欲貪，此為色離。

任何沙門、婆羅門如是善知色、色集、色滅、色滅道跡，如是善知色味、色患、色離；如是善修則能於色生厭、離欲、寂滅，他們為善修，如是善修則能安立於此正法、律。任何沙門、婆羅門如是善知色、色集、色滅、色滅道跡，如是善知色味、色患、色離；如是善修而於色生厭，由離欲、寂滅、無所繫縛而解脫，他們為善解脫，如是善解脫為完全成就者，如是完全成就者不再施設輪迴。

凡對於色之欲貪的調伏、欲貪的捨斷，這是色的出離。

比丘們！凡任何 沙門、婆羅門 這樣證知色、這樣證知色集、這樣證知色滅、這樣證知導向色滅道跡後，對色是為了 厭 、離貪、滅的修行者，他們是依善而行者；凡依善而行者，他們在這法、律中堅固站立。

而，比丘們！凡任何沙門或婆羅門這樣證知色、這樣證知色集、這樣證知色滅、這樣證知導向色滅道跡後，經由對色的厭、離貪、滅，以不執取而解脫，他們是 善解脫 者；凡善解脫者，他們是完成者；凡完成者，對他們來說沒有輪迴的 安立。

清除對色的愛著，捨棄對色的愛著，這就是色的離。

“比丘們，任何沙門或婆羅門若能以無比智知道什麼是色、什麼是色集、什麼是色滅、什麼是色滅之道、什麼是色味、什麼是色患、什麼是色離的話，便能善入對色厭離、無欲、息滅的道路。善入這條道路的人，就是一個站穩在法和律之中的人。

“比丘們，任何沙門或婆羅門若能以無比智知道什麼是色、什麼是色集、什麼是色滅、什麼是色滅之道、什麼是色味、什麼是色患、什麼是色離，能善入對色厭離、無欲、息滅的道路，沒有執取而得解脫的話，他就是一個善解脫的人。善解脫的人就是一個完全自在的人，一個完全自在的人是沒有生死流轉的。

於色調伏欲貪，斷欲貪是為色之出離。

諸比丘！諸沙門、婆羅門，證知如是色，證知如是色之集，證知如是色之滅、證知如是順色滅之道，證知如是色之味，證知如是色之過患，證知如是色之出離，而向色之厭患、離欲、滅盡者，則為善向。善向者，則為入此法與律。

諸比丘！諸沙門、婆羅門，證知如是色，證知如是色之集，證知如是色之滅、證知如是順色滅之道，證知如是色之味，證知如是色之過患，證知如是色之出離，[P.63] 而對色之厭患、離欲、滅盡，依不取而解脫者，則為善解脫。善解脫者，則為純一。純一者，則無以轉之可施設。

The removal and abandonment of desire and lust for form: this is the escape from form.

"Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and [63] the escape in the case of form, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well.

Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated.

Those who are well liberated are consummate ones.

As to those consummate ones, there is no round for describing them.

The subduing of desire & passion for form, the abandoning of desire & passion for form: that is the escape from form.

"For any brahmans or contemplatives who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the allure of form in this way, directly knowing the drawback of form in this way, directly knowing the escape from form in this way, are practicing for disenchantment — dispassion — cessation with regard to form, they are practicing rightly. Those who are practicing rightly are firmly based in this doctrine & discipline. And any brahmans or contemplatives who by directly knowing form in this way, directly knowing the origination of form in this way, directly knowing the cessation of form in this way, directly knowing the path of practice leading to the cessation of form in this way, directly knowing the allure of form in this way, directly knowing the drawback of form in this way, directly knowing the escape from form in this way, are — from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to form — released, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.

Taming interest and greed for matter and dispelling it, is the escape from matter.

12. “Monks, the recluses and brahmins who in this manner thoroughly realize matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the dangers of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter and they have fallen to the rightful method of measuring the depth of this dispensation.
13. “Monks, the recluses and brahmins who in this manner have thoroughly realized matter, the arising of matter, the cessation of matter, the method for the cessation of matter, the satisfaction of matter, the danger of matter and the escape from matter have fallen to the method of turning, loosing interest and ceasing matter. They are the released, well released, perfect ones who cannot be shown in existences.

11. 何等為色要如至誠知？所色欲貪能解，能棄欲、能度欲，如是為色知要如至誠知。

凡對於色之欲貪的調伏、欲貪的捨斷，這是色的出離。

比丘們！凡任何 沙門、婆羅門 這樣證知色、這樣證知色集、這樣證知色滅、這樣證知導向色滅道跡後，對色是為了 厭 、離貪、滅的修行者，他們是依善而行者；凡依善而行者，他們在這法、律中堅固站立。

而，比丘們！凡任何沙門或婆羅門這樣證知色、這樣證知色集、這樣證知色滅、這樣證知導向色滅道跡後，經由對色的厭、離貪、滅，以不執取而解脫，他們是 善解脫 者；凡善解脫者，他們是完成者；凡完成者，對他們來說沒有輪迴的 安立。

"And what, bhikkhus, is feeling?

There are these six classes of feeling: feeling born of eye-contact ... (as in preceding sutta ) ... feeling born of mind-contact.

This is called feeling.

14. “Monks, what are feelings? These six are the bodies of feeling. Such as feelings born of, eye contact, ear contact, nose contact, tongue contact, body contact and mind contact. Monks these are called feelings.

12. 何等為痛痒能知？六痛痒：眼裁痛痒，耳、鼻、口、身、意裁痛痒，如是為知痛痒。

13. 何等為痛痒習？裁習為痛痒習，如是習如是習為痛痒習。

14. 何等為痛痒盡知？裁盡為痛痒盡知，如是為痛痒盡知。

15. 何等為痛痒盡受行？若受八得，諦見到諦定意為八，如是痛痒知盡受行為道。

15. “The pleasantness and pleasure that arises on account of feelings is its satisfaction.

16. 何等為痛痒味識？所為痛痒求可求喜求，如是為痛痒識味為知。

17. 何等為痛痒惱識？所痛痒為不常、敗苦、惱意，如是為痛痒惱識。

Yo vedanāya chandarāgavinayo chandarāgappahānaṃ – idaṃ vedanāya nissaraṇaṃ.

‘‘Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya, evaṃ vedanāsamudayaṃ abhiññāya, evaṃ vedanānirodhaṃ abhiññāya, evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ vedanāya assādaṃ abhiññāya, evaṃ vedanāya ādīnavaṃ abhiññāya, evaṃ vedanāya nissaraṇaṃ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

凡對於受之欲貪的調伏、欲貪的捨斷，這是受的出離。

比丘們！凡任何沙門或婆羅門這樣證知受、這樣證知受集、這樣證知受滅、這樣證知導向受滅道跡後，對受是為了厭、離貪、滅的修行者，他們是依善而行者；凡依善而行者，他們在這法、律中堅固站立。

而，比丘們！凡任何沙門或婆羅門這樣證知受、……（中略）對他們來說沒有輪迴的安立。

清除對受的愛著，捨棄對受的愛著，這就是受的離。

……若能以無比智知道什麼是受……

於受調伏欲貪，斷欲貪為受之出離。

諸比丘！諸沙門、婆羅門，證知如是受，證知如是受之集，證知如是受之滅，證知如是順受滅之道，證知如是受之味，證知如受之過患，證知如是受之出離，而向受之厭患、離欲、滅盡者，則為善向。善向則入此法與律。

諸比丘！諸沙門、婆羅門，證知如是受……乃至……無以轉之可施設。

The removal and abandonment of desire and lust for feeling: this is the escape from feeling.

"Whatever ascetics and brahmins, having thus directly known feeling, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of feeling, are practising for the purpose of revulsion towards feeling, for its fading away and cessation, they are practising well.

Those who are practising well have gained a foothold in this Dhamma and Discipline.

"And whatever ascetics and brahmins, having thus directly known feeling ... and the escape in the case of feeling ...

As to those consummate ones, there is no round for describing them.

Taming interest and greed for feelings and dispelling them is the escape from feelings.

16. “Monks, the recluses and brahmins who in this manner thoroughly realize feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings and they have fallen to the rightful method of measuring the depth of this dispensation.
17. “Monks, the recluses and brahmins who in this manner have thoroughly realized feelings, the arising of feelings, the cessation of feelings, the method for the cessation of feelings, the satisfaction of feelings, the dangers of feelings and the escape from feelings have fallen to the method of turning, loosing interest and ceasing feelings. They are the released, well released, perfect ones who cannot be shown in existences.

18. 何等為痛痒要？所痛痒欲能活、為愛能斷、愛貪為自度，如是為痛痒要識如諦知也。

"And what, bhikkhus, is perception?

There are these six classes of perception: perception of forms ... perception of mental phenomena.

This is called perception.

18. “Monks, what are perceptions? These six are the bodies of perception such as perception of sights, sounds, scents, tastes, touches and ideas. Monks these are called perceptions.

19. 何等為思想識？為身六思想：眼裁思想，耳鼻口身意裁思想，如是是六識思想。

20. 何等為思想習識？裁習為思想習，如是為思想習識。

21. 何等為思想盡識，裁盡為思想盡識，如是為思想盡識。

22. 何等為思想盡受行識？是為八行識識，諦見到諦定意為八，如是盡思想受行識。

19. “The pleasantness and pleasure that arise on account of perceptions is its satisfaction.

23. 何等為思想味識？所為思想因緣生樂行意喜，如是為思想味識。

24. 何等為思想惱識？所為思想不常、盡苦、轉法，如是為思想惱識。

清除對想的愛著，捨棄對想的愛著，這就是想的離。

……若能以無比智知道什麼是想……

The removal and abandonment of desire and lust for perception: this is the escape from perception.

"Whatever ascetics and brahmins ...

As to those consummate ones, there is no round for describing them.

Taming interest and greed for perceptions and dispelling them, is the escape from perceptions.

20. “Monks, the recluses and brahmins who in this manner thoroughly realize perceptions, the arising and cessation of perceptions the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions and they have fallen to the rightful method of measuring the depth of this dispensation.
21. “Monks, the recluses and brahmins who in this manner have thoroughly realized perceptions, the arising of perceptions, the cessation of perceptions, the method for the cessation of perceptions, the satisfaction of perceptions, the dangers of perceptions and the escape from perceptions have fallen to the method of turning, loosing interest and ceasing perceptions. They are the released, well released, perfect ones who cannot be shown in existences.

25. 何等為思想要識？所思想欲貪能解、欲貪能斷、欲貪能自度，如是為思想要識。

"And what, bhikkhus, are volitional formations?

There are these six classes of volition: volition regarding forms ... volition regarding mental phenomena.

This is called volitional formations.

22. “Monks, what are intentions? These six are the bodies of intention. Such as intentions of sight, of sound, of scent, of taste, of touch and of ideas, Monks these are called intentions.

26. 何等為生死識？為六身生死識，眼裁生死識，耳鼻口身意裁行，如是為生死識。

27. 何等為生死習？裁習為生死習識。

28. 何等為生死盡識？裁盡為生死盡識。

29. 何等為生死欲盡受行識？為是八行識，諦見至諦定為八，如是為生死欲滅受行識。

23. “The pleasantness and pleasure that arises on account of intentions is the satisfaction,

30. 何等為生死味識？所為生死因緣生樂喜意，如是為生死味識。

31. 何等為生死惱識？所有生死不常、盡苦、轉法，如是為生死惱識。

Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ – idaṃ saṅkhārānaṃ nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya…pe… saṅkhārānaṃ nibbidāya virāgāya nirodhāyapaṭipannā te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

凡對於行之欲貪的調伏、欲貪的捨斷，這是行的出離。

比丘們！凡任何沙門或婆羅門這樣證知行、這樣證知行集、這樣證知行滅、這樣證知導向行滅道跡後，對行是為了厭、離貪、滅的修行者，他們是依善而行者；凡依善而行者，他們在這法、律中堅固站立。

……（中略）對他們來說沒有輪迴的安立。

清除對行的愛著，捨棄對行的愛著，這就是行的離。

……若能以無比智知道什麼是行……

於行調伏欲貪，斷欲貪為行之出離。

諸比丘！諸沙門、婆羅門，證知如是之行，證知如是行之集，證知如是行之滅、證知如是順行滅之道……乃至……向於行之厭患、離欲、滅盡者，則為善向。善向則入此法與律……乃至……無以轉之可施設。

The removal and abandonment of desire and lust for volitional formations: this is the escape from volitional formations.

"Whatever ascetics and brahmins ...

As to those consummate ones, there is no round for describing them.

Taming interest and greed for intentions and dispelling them is the escape from intentions.

24. “Monks, the recluses and brahmins who in this manner thoroughly realize intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction of intentions, the danger of intentions and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions and they have fallen to the rightful method of measuring the depth of this dispensation.
25. “Monks, the recluses and brahmins who in this manner have thoroughly realized intentions, the arising of intentions, the cessation of intentions, the method for the cessation of intentions, the satisfaction danger and the escape from intentions have fallen to the method of turning, loosing interest and ceasing intentions. They are the released, well released, perfect ones who cannot be shown in existences.

32. 何等為生死要識？所為生死欲貪隨，欲貪能斷，欲能度，如是為生死要識。

"And what, bhikkhus, is consciousness?

There are these six classes of consciousness: eye-consciousness ... mind-consciousness.

This is called consciousness.

26. “Monks, what is consciousness? Monks, these six are the bodies of consciousness Such as consciousness of the eye, ear, nose, tongue, body and the mind.

33. 何等為識？身六衰識，眼裁識，耳鼻口身意裁識，如是為識識。

34. 何等為識習？命字習為識習，如是習為識。

35. 何等識盡受行為識？命字盡為盡識，如是為識盡。

36. 何等為識盡受行？為識八行，諦見至諦定為八，如是為識盡欲受行如諦識。

27. “The pleasantness and pleasure that arise on account of consciousness is its satisfaction.

37. 何等為識味知？所識因緣故生樂、生喜意，如是為味生為味識知。

38. 何等為識惱識？所識為盡、為苦、為轉，如是為識惱識。

Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ.

‘‘Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā. Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

‘‘Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya; evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā. Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

凡對於識之欲貪的調伏、欲貪的捨斷，這是識的出離。

比丘們！凡任何沙門或婆羅門這樣證知識、這樣證知識集、這樣證知識滅、這樣證知導向識滅道跡後，對識是為了厭、離貪、滅的修行者，他們是依善而行者；凡依善而行者，他們在這法、律中堅固站立。

而，比丘們！凡任何沙門或婆羅門這樣證知識、這樣證知識集、這樣證知識滅、這樣證知導向識滅道跡後，經由對識的厭、離貪、滅，以不執取而解脫，他們是善解脫者；凡善解脫者，他們是完成者；凡完成者，對他們來說沒有輪迴的安立。

清除對識的愛著，捨棄對識的愛著，這就是識的離。

“比丘們，任何沙門或婆羅門若能以無比智知道什麼是識、什麼是識集、什麼是識滅、什麼是識滅之道、什麼是識味、什麼是識患、什麼是識離的話，便能善入對識厭離、無欲、息滅的道路。善入這條道路的人，就是一個站穩在法和律之中的人。

“比丘們，任何沙門或婆羅門若能以無比智知道什麼是識、什麼是識集、什麼是識滅、什麼是識滅之道、什麼是識味、什麼是識患、什麼是識離，能善入對識厭離、無欲、息滅的道路，沒有執取而得解脫的話，他就是一個善解脫的人。善解脫的人就是一個完全自在的人，一個完全自在的人是沒有生死流轉的。

於識調伏欲貪，斷欲貪，為識之出離。

諸比丘！諸沙門、婆羅門，證知如是識，證知如是識之集，證知如是識之滅，證知如是順識滅之道，證知如是識之味，證知如是識之過患，證知如是識之出離，而向識之厭患、離欲、滅盡者，則為善向。善向則入此法與律。

諸比丘！諸沙門、婆羅門，證知如是識，證知如是識之集，證知如是識之滅，證知如是順識滅之道，證知如是識之味，證知如識之過患，證知如是識之出離，對識厭患、離欲、滅盡，依不取而解脫者，則為善解脫。善解脫者，則為純一，純一則無以轉之可施設。

The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness.

"Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well.

Those who are practising well have gained a foothold in this Dhamma and Discipline.

[65] "And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated.

Those who are well liberated are consummate ones.

As to those consummate ones, there is no round for describing them.

The subduing of desire & passion for consciousness, the abandoning of desire & passion for consciousness: that is the escape from consciousness.

"For any brahmans or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are practicing for disenchantment — dispassion — cessation with regard to consciousness, they are practicing rightly. Those who are practicing rightly are firmly based in this doctrine & discipline. And any brahmans or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are — from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to consciousness — released, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.

Taming interest and greed for consciousness and dispelling it, is the escape from consciousness.

28. “Monks, the recluses and brahmins who in this manner thoroughly realize consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction, danger and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness and they have fallen to the rightful method of measuring the depth of this dispensation.
29. “Monks, the recluses and brahmins who in this manner have thoroughly realized consciousness, the arising of consciousness, the cessation of consciousness, the method for the cessation of consciousness, the satisfaction of consciousness, the danger of consciousness and the escape from consciousness have fallen to the method of turning, loosing interest and ceasing consciousness. They are the released, well released, perfect ones who cannot be shown in existences.

39. 何等為要識？所識欲貪能活、欲貪能度，如是為要識。

30. “Monks, in this manner the monk becomes clever in seven instances.

40. 如是，比丘，七處為覺知。何等為七？色、習、盡、道、味、苦、要，是五陰各有七事。

比丘們！比丘如何是三種考察者呢？

比丘們！這裡，比丘觀察界、觀察處、觀察 緣起。

比丘們！這樣，比丘是三種考察者。

“比丘們，什麼是三種審視的比丘呢？

“比丘們，一位比丘審視界、審視處、審視緣起。

“比丘們，這就是三種審視的比丘了。

"And how, bhikkhus, is a bhikkhu a triple investigator? Here, bhikkhus, a bhikkhu investigates by way of the elements, by way of the sense bases, and by way of dependent origination.

It is in such a way that a bhikkhu is a triple investigator.

31. “Monks, how does the monk investigate in a threefold way?

“Here, monks, the monk investigates the elements, investigates the mental spheres and the dependently arising nature. In this manner the monk investigates in a threefold manner.

41. 何等為三觀？識亦有七事，得五陰成六衰，觀身為一色，觀五陰為二，觀六衰為三，故言三觀。

"A monk who is skilled in seven bases and has three modes of investigation is fulfilled and fully accomplished in this doctrine & discipline — the ultimate person."

©1997 Thanissaro Bhikkhu.

The text of this page ("Sattatthana Sutta: Seven Bases", by Thanissaro Bhikkhu) is licensed under aCreative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit http://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November 2013.

How to cite this document (a suggested style): "Sattatthana Sutta: Seven Bases" (SN 22.57), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.057.than.html .

32. “Monks, the monk clever in seven instances, investigating in a threefold manner, becomes a perfect Great Man who has done the duties of the holy life in this dispensation, it is said.”

42. 比丘！能曉七處亦能三觀，不久行修道斷結，無有結，意脫黠活，見道見要，一證受止已，斷生死意，行所作竟，不復來還生死， 得道。」

43. 佛說如是，比丘歡喜奉行。