Saṃyutta Nikāya
3. Khandha Vagga
25. Okkantika Saṃyutta
The Book of the Kindred Sayings
3. The Book Called the Khandhā-Vagga
Containing Kindred Sayings on the Elements of Sensory Existence and other Subjects
25. Kindred Sayings on Entering
Sutta 2
Rūpa Suttaṃ
Body[1][ed1]
Translated by F. L. Woodward
Edited by Mrs. Rhys Davids
Copyright The Pali Text Society
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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, are impermanent,
changeable,
becoming otherwise.
Tastes, brethren, are impermanent,
changeable,
becoming otherwise.
Scents, brethren, are impermanent,
changeable,
becoming otherwise.
Tangibles, brethren, are impermanent,
changeable,
becoming otherwise.
States of mind,[ed2] brethren, are impermanent,
changeable,
becoming otherwise.
§
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 manyfolk;
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 fruita 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 manyfolk;
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 fruita of stream-winning.'
■
He, brethren, who thus knows,
thus sees
these doctrines,
is called
'Stream-winner,
saved from destruction,
assured,
bound for enlightenment.'"
[1] Here rūpaṇ not kāyo
[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.
