A stream-enterer discerns as it truly is the arising, the passing away, the gratification, the drawback, and the escape regarding the five aggregates subject to clinging.
Sāvatthinidānaṁ.
At Sāvatthi.
“Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.
“|Bhikkhus,::::| there are these five aggregates subject to clinging. What five? Namely: the |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, the |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| aggregate subject to clinging, the |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, the |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| aggregate subject to clinging, and the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| aggregate subject to clinging.
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
When|, bhikkhus,::::| a disciple of the Noble Ones |discerns::distinguishes, understands, knows clearly [pajānāti]| |as it truly is::as it has come to be, in reality [yathābhūta]| the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| regarding these five aggregates subject to clinging—this is called|, bhikkhus,::::| a disciple of the Noble Ones who is a stream-enterer, not liable to states of suffering, fixed in destiny, |with full awakening as his destination::culminating in enlightenment [sambodhiparāyaṇa]|.”
At Sāvatthi.
“|Bhikkhus,::::| there are these five aggregates subject to clinging. What five? Namely: the |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, the |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| aggregate subject to clinging, the |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, the |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| aggregate subject to clinging, and the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| aggregate subject to clinging.
When|, bhikkhus,::::| a disciple of the Noble Ones |discerns::distinguishes, understands, knows clearly [pajānāti]| |as it truly is::as it has come to be, in reality [yathābhūta]| the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| regarding these five aggregates subject to clinging—this is called|, bhikkhus,::::| a disciple of the Noble Ones who is a stream-enterer, not liable to states of suffering, fixed in destiny, |with full awakening as his destination::culminating in enlightenment [sambodhiparāyaṇa]|.”
Sāvatthinidānaṁ.
“Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho …pe… viññāṇupādānakkhandho.
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Ayaṁ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.