Forms, sounds, odors, tastes, tangible objects, and mental objects are impermanent, changing, and becoming otherwise. Accepting this through faith or wisdom guarantees stream-entry before death.
Sāvatthinidānaṁ.
At Sāvatthi.
“Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino; saddā aniccā vipariṇāmino aññathābhāvino; gandhā aniccā vipariṇāmino aññathābhāvino; rasā aniccā vipariṇāmino aññathābhāvino; phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino; dhammā aniccā vipariṇāmino aññathābhāvino.
“|Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpā]||, bhikkhus,::::| are |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| are impermanent, changing, becoming otherwise; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| are impermanent, changing, becoming otherwise; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| are impermanent, changing, becoming otherwise; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| are impermanent, changing, becoming otherwise; |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| are 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.
“|Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpā]||, bhikkhus,::::| are |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| are impermanent, changing, becoming otherwise; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| are impermanent, changing, becoming otherwise; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| are impermanent, changing, becoming otherwise; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| are impermanent, changing, becoming otherwise; |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| are 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.
“Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino; saddā aniccā vipariṇāmino aññathābhāvino; gandhā aniccā vipariṇāmino aññathābhāvino; rasā aniccā vipariṇāmino aññathābhāvino; phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino; dhammā aniccā vipariṇāmino aññathābhāvino.
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.