Form, feeling, perception, intentional constructs, and consciousness are impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry before death. Fully understanding and seeing this truth makes one a stream-enterer, free from lower realms and destined for complete awakening.
Sāvatthinidānaṁ.
At Sāvatthi.
“Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā … saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
“|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]||, bhikkhus,::::| is |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise; |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| is impermanent, changing, becoming otherwise; |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 [saññā]| ... |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]| are impermanent, changing, becoming otherwise; |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; fifth of the five aggregates [viññāṇa]| is impermanent, changing, becoming otherwise.
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.
Anyone|, bhikkhus,::::| who places faith and conviction in these |phenomena::characteristics, thoughts, mental states, mental qualities [dhammā]| in this way is called a faith-follower, who has entered the fixed course of rightness, entered the domain of a |person of integrity::virtuous persons [sappurisa]|, has left behind the domain of an ordinary person; such a one is incapable of performing an action that would lead to rebirth in |hell::a place of intense suffering, lit. no good fortune [niraya]|, the animal realm, or the |ghost realm::world of the forefathers [pettivisaya]|; and is incapable of dying without having realized the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1.) personal existence view: view of being someone, belief that one is an embodied being, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation [sotāpatti]|.
Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’.
Anyone|, bhikkhus,::::| who accepts these phenomena to a sufficient degree after pondering them with wisdom in this way is called a Dhamma-follower, who has entered the fixed course of rightness, entered the domain of a person of integrity, has left behind the domain of an ordinary person; such a one is incapable of performing an action that would lead to rebirth in hell, the animal realm, or the ghost realm; and is incapable of dying without having realized the fruit of stream-entry.
Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.
Anyone|, bhikkhus,::::| who |knows::distinguishes, understands, discerns clearly [pajānāti]| and |sees::observes, perceives [passati]| these phenomena in this way is called a stream-enterer, no longer bound to the lower world, fixed in destiny, with awakening as their destination.”
At Sāvatthi.
“|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]||, bhikkhus,::::| is |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise; |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| is impermanent, changing, becoming otherwise; |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 [saññā]| ... |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]| are impermanent, changing, becoming otherwise; |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; fifth of the five aggregates [viññāṇa]| is impermanent, changing, becoming otherwise.
Anyone|, bhikkhus,::::| who places faith and conviction in these |phenomena::characteristics, thoughts, mental states, mental qualities [dhammā]| in this way is called a faith-follower, who has entered the fixed course of rightness, entered the domain of a |person of integrity::virtuous persons [sappurisa]|, has left behind the domain of an ordinary person; such a one is incapable of performing an action that would lead to rebirth in |hell::a place of intense suffering, lit. no good fortune [niraya]|, the animal realm, or the |ghost realm::world of the forefathers [pettivisaya]|; and is incapable of dying without having realized the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1.) personal existence view: view of being someone, belief that one is an embodied being, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the end of suffering, and 3.) adherence to rules and observances as a means of liberation [sotāpatti]|.
Anyone|, bhikkhus,::::| who accepts these phenomena to a sufficient degree after pondering them with wisdom in this way is called a Dhamma-follower, who has entered the fixed course of rightness, entered the domain of a person of integrity, has left behind the domain of an ordinary person; such a one is incapable of performing an action that would lead to rebirth in hell, the animal realm, or the ghost realm; and is incapable of dying without having realized the fruit of stream-entry.
Anyone|, bhikkhus,::::| who |knows::distinguishes, understands, discerns clearly [pajānāti]| and |sees::observes, perceives [passati]| these phenomena in this way is called a stream-enterer, no longer bound to the lower world, fixed in destiny, with awakening as their destination.”
Sāvatthinidānaṁ.
“Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā … saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.
Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’.
Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.