[478] Sāvatthī. "Bhikkhus, form is impermanent, changing, becoming otherwise; feeling (vedanā) is impermanent, changing, becoming otherwise; perception … ; volitional formations are impermanent, changing, becoming otherwise; consciousness is impermanent, changing, becoming otherwise. Bhikkhus, one who places faith in these dhammas thus and is resolved upon them — this one is called a faith-follower (saddhānusārī): one who has entered the fixed course of rightness (sammattaniyāma), who has entered the plane of the good person (sappurisabhūmi), who has transcended the plane of the worldling (puthujjanabhūmi); he is incapable of doing any deed by reason of which, having done it, he might be reborn in hell (niraya), in the animal womb, or in the domain of ghosts (pittivisaya); and he is incapable of passing away until he has realized the fruit of stream-entry (sotāpattiphala).
Bhikkhus, one for whom these dhammas are accepted thus, after being pondered to a sufficient degree with wisdom — this one is called a Dhamma-follower (dhammānusārī): one who has entered the fixed course of rightness, who has entered the plane of the good person, who has transcended the plane of the worldling; he is incapable of doing any deed by reason of which, having done it, he might be reborn in hell, in the animal womb, or in the domain of ghosts; and he is incapable of passing away until he has realized the fruit of stream-entry.
Bhikkhus, one who knows and sees these dhammas thus — this one is called a stream-enterer (sotāpanna), no longer subject to downfall, fixed in destiny, with full awakening as his destination."
The Okkanta-saṃyutta (is concluded).
Its summary verse (uddāna):
The eye, form, and consciousness,
contact and feeling,
perception, volition, craving,
element, and aggregate — these are the ten.
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The Uppāda-saṃyutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.