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Saį¹yutta NikÄya 25.1 Linked Discourses 25.1
1. Cakkhuvagga 1. The Eye
Cakkhusutta The Eye
SÄvatthinidÄnaį¹. At SÄvatthÄ«. This chapter is named after the technical term āstepping intoā (okkanti). Literally, it is to āstep downā or ātrampleā, or in the context of rebirth to descend or ābe conceivedā in the womb. For the sense here, compare Åatapatha BrÄhmaį¹a 4.4.5.11: the sacrificer is led to a still pool in flowing water, into which he ādescendsā seeking release from Varuį¹aās snare. Here the commentary glosses paviį¹į¹ha (āenteredā), which is supported by praveÅa at Åatapatha BrÄhmaį¹a 4.4.5.11. I use āstep intoā to disambiguate from āstream-entryā which is a different word (Äpatti), even though the sense is similar.
āCakkhuį¹, bhikkhave, aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi; āMendicants, the eye is impermanent, decaying, and perishing.
sotaį¹ aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi; The ear,
ghÄnaį¹ aniccaį¹ vipariį¹Ämi aƱƱathÄbhÄvi; nose,
jivhÄ aniccÄ vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«; tongue,
kÄyo anicco vipariį¹Ämi aƱƱathÄbhÄvi; body,
mano anicco vipariį¹ÄmÄ« aƱƱathÄbhÄvÄ«. and mind are impermanent, decaying, and perishing.
Yo, bhikkhave, ime dhamme evaį¹ saddahati adhimuccatiāayaį¹ vuccati saddhÄnusÄrÄ«, okkanto sammattaniyÄmaį¹, sappurisabhÅ«miį¹ okkanto, vÄ«tivatto puthujjanabhÅ«miį¹; Someone who has faith and confidence in these teachings is called a follower by faith. Theyāve stepped into the sure path, theyāve stepped into the level of the true person, and theyāve passed beyond the level of the untrue person. This chapter offers some of the clearest details on the āfollower by faithā (saddhÄnusÄrÄ«) and āfollower of teachingsā (dhammÄnusÄrÄ«), both of whom are āpracticing to realize the fruit of stream-entryā. Elsewhere, they are distinguished by the degree of faculties (SN 48.12:1.5). See too MN 22:46.2 and MN 34:10.2; also SN 55.24 and SN 55.25. | Sammatta (literally ārightnessā or the āright wayā) is defined as the noble eightfold path at SN 45.21:1.7. It is frequently used with niyÄma (āfixedness, inevitability, suretyā) to mean āthe fixedness of the right wayā, which I render more idiomatically as āsure pathā.
abhabbo taį¹ kammaį¹ kÄtuį¹, yaį¹ kammaį¹ katvÄ nirayaį¹ vÄ tiracchÄnayoniį¹ vÄ pettivisayaį¹ vÄ upapajjeyya; They canāt do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tÄva kÄlaį¹ kÄtuį¹ yÄva na sotÄpattiphalaį¹ sacchikaroti. They canāt die without realizing the fruit of stream-entry. When the faith-follower realizes stream-entry, they are called āfreed by faithā (saddhÄvimutta, MN 70:19.1).
Yassa kho, bhikkhave, ime dhammÄ evaį¹ paƱƱÄya mattaso nijjhÄnaį¹ khamanti, ayaį¹ vuccati: ādhammÄnusÄrÄ«, okkanto sammattaniyÄmaį¹, sappurisabhÅ«miį¹ okkanto, vÄ«tivatto puthujjanabhÅ«miį¹; Someone who accepts these teachings after deliberating them with a degree of wisdom is called a follower of teachings. Theyāve stepped into the sure path, theyāve stepped into the level of the true person, and theyāve passed beyond the level of the untrue person.
abhabbo taį¹ kammaį¹ kÄtuį¹, yaį¹ kammaį¹ katvÄ nirayaį¹ vÄ tiracchÄnayoniį¹ vÄ pettivisayaį¹ vÄ upapajjeyya; They canāt do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tÄva kÄlaį¹ kÄtuį¹ yÄva na sotÄpattiphalaį¹ sacchikarotiā. They canāt die without realizing the fruit of stream-entry. When they realize stream-entry, they are called āattained to viewā (diį¹į¹hippatta, MN 70:18.1).
Yo, bhikkhave, ime dhamme evaį¹ pajÄnÄti evaį¹ passati, ayaį¹ vuccati: āsotÄpanno avinipÄtadhammo niyato sambodhiparÄyanoāāti. Someone who understands and sees these principles is called a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.ā This makes explicit a distinction that is consistently upheld throughout the Suttas. To āknow and seeā or to ātruly understandā is, in this context, a distinct apperception of the four noble truths with intuitive wisdom that severs certain fetters forever. Those on the path to stream entry have not yet had such a realization, hence they must follow by faith, or by reflecting on the teachings. Though the conditions for realization are present, since they possess the five faculties and are on the path, they have not yet realized the fruit. Compare a mango tree that has been planted with good seeds in fertile soil, watered and sunned and protected from pests. At a certain point the conditions have been fulfilled for the fruit to appear, but it takes time for the conditions to mature.
Paį¹hamaį¹.