Saṁyutta Nikāya:
III. Khandhā Vagga:
25: Okkantika Saṁutta

Kindred Sayings on Entering

Sutta 2

Rūpa Suttaṁ

Body^1ed1

 

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Thus have I heard:

The Exalted One was once staying near Sāvatthī
at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

"Brethren!"

"Master!" responded those brethren.

The Exalted One said:

"Body, brethren, is impermanent,
changeable,
becoming otherwise.

Sounds, brethren, is impermanent,
changeable,
becoming otherwise.

Tastes, brethren, is impermanent,
changeable,
becoming otherwise.

Scents, brethren, is impermanent,
changeable,
becoming otherwise.

Tangibles, brethren, is impermanent,
changeable,
becoming otherwise.

States of mind,^ed2 brethren, are impermanent,
changeable,
becoming otherwise.

 

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He who has faith and confidence, brethren,
in these doctrines,
such an one is called

'Walker in faith,
one who enters on assurance of perfection,
one who enters on the state of the worthy,
one who has escaped the state of the many-folk;
one incapable of doing a deed
by which he would be reborn in purgatory
or in the womb of an animal,
or in the realm of Petas;
one incapable of dying without realizing
the fruits of stream-winning.'

He, brethren, by whom these doctrines
by his insight
are moderately approved,
is called

'Walker in Dhamma,
one who enters on assurance of perfection,
one who enters on the state of the worthy,
one who has escaped the state of the many-folk;
one incapable of doing a deed
by which he would be reborn in purgatory
or in the womb of an animal,
or in the realm of Petas;
one incapable of dying without realizing
the fruits of stream-winning.'

He, brethren, who thus knows,
thus sees
these doctrines,
is called

'Stream-winner,
saved from destruction,
assured,
bound for enlightenment.'"

 

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¹ Here rūpaṅ not kāyo

 

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^ed1 Woodward translates 'rūpa' as body, but what is being spoken of here are the objects of the senses and that would be 'visible objects' not just the body. Rūpa is basically 'light', and it can be said that at it's most fundamental sight is the perception of light.

^ed2 'Dhammā'. The term must mean an object of the mind sense (mano), not a state of the mind (citta). 'Things.' 'Phenomena.' It cannot be 'The Dhamma' as the use pre-dates the appearance of such. 'Form' is too narrow. The confusion may arise by the association with the fourth of the Satipatthanas where 'Living observing the Dhamma through The Dhamma' is described as observing the arising and passing away of several elements of The Dhamma.