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The Entering Saṃyutta 1. The Discourse on the Eye At Sāvatthī. “The eye, monks, is impermanent, subject to change, of a nature to be otherwise; the ear is impermanent, subject to change, of a nature to be otherwise; the nose is impermanent, subject to change, of a nature to be otherwise; the tongue is impermanent, subject to change, of a nature to be otherwise; the body is impermanent, subject to change, of a nature to be otherwise; the mind is impermanent, subject to change, of a nature to be otherwise. Whoever, monks, thus believes and resolves upon these things – is called a faith-follower, entered upon the fixed course of rightness, entered upon the stage of the noble ones, gone beyond the stage of ordinary people; incapable of doing that deed, having done which deed one would be reborn in hell, or the animal realm, or the realm of hungry ghosts; and incapable of passing away until one has realized the fruit of stream-entry.” “Whoever, monks, these things are thus sufficiently endured by wisdom through contemplation, is called a Dharma-follower, entered upon the fixed course of rightness, entered upon the stage of the noble ones, gone beyond the stage of ordinary people; incapable of doing that deed, having done which deed one would be reborn in hell, or the animal realm, or the realm of hungry ghosts; and incapable of passing away until one has realized the fruit of stream-entry.” Whoever, monks, thus understands these things, thus sees them, is called a stream-enterer, not subject to falling, fixed, bound for full enlightenment.” The First. 2. The Discourse on Forms At Sāvatthī. “Forms, monks, are impermanent, subject to change, of a nature to be otherwise; sounds are impermanent, subject to change, of a nature to be otherwise; odors are impermanent, subject to change, of a nature to be otherwise; tastes are impermanent, subject to change, of a nature to be otherwise; tangibles are impermanent, subject to change, of a nature to be otherwise; mental phenomena are impermanent, subject to change, of a nature to be otherwise. Whoever, monks, thus believes and resolves upon these things, is called a faith-follower, entered upon the fixed course of rightness Yes, entered the stage of the noble ones, transcended the stage of ordinary people; incapable of doing that deed, having done which deed one would be reborn in hell, or the animal realm, or the realm of hungry ghosts; and incapable of dying until realizing the fruit of stream-entry." "Monks, for whom these teachings are thus sufficiently endured by wisdom, this one is called 'a Dhamma-follower, entered into the fixed course of rightness, entered the stage of the noble ones, transcended the stage of ordinary people; incapable of doing that deed, having done which deed one would be reborn in hell, or the animal realm, or the realm of hungry ghosts; and incapable of dying until realizing the fruit of stream-entry.' Monks, whoever thus understands these teachings, thus sees them, this one is called 'a stream-enterer, not subject to falling, assured, bound for full enlightenment.'" The Second. 3. Discourse on Consciousness 304. At Sāvatthī. "Eye-consciousness, monks, is impermanent, subject to change, of a different nature; ear-consciousness... nose-consciousness... tongue-consciousness... body-consciousness... mind-consciousness is impermanent, subject to change, of a different nature. Whoever, monks... (the rest as before)... bound for full enlightenment." The Third. 4. Discourse on Contact 305. At Sāvatthī. "Eye-contact, monks, is impermanent, subject to change, of a different nature; ear-contact... nose-contact... tongue-contact... body-contact... mind-contact is impermanent, subject to change, of a different nature. Monks, whoever thus believes and is resolved on these teachings, this one is called 'a faith-follower... (the rest as before)... bound for full enlightenment.'" The Fourth. 5. Discourse on Feelings Born of Contact 306. At Sāvatthī. "Feelings born of eye-contact, monks, are impermanent, subject to change, of a different nature; feelings born of ear-contact... feelings born of nose-contact... feelings born of tongue-contact... feelings born of body-contact... feelings born of mind-contact are impermanent, subject to change, of a different nature. Whoever, monks whoever, these phenomena thus believes, is thus resolved upon them, is called 'a faith-follower... headed for full enlightenment.' Fifth. 6. Perception of Forms Sutta At Sāvatthī. Perception of forms, monks, is impermanent, subject to change, of a different nature; perception of sounds... perception of smells... perception of tastes... perception of tactile objects... perception of mental objects is impermanent, subject to change, of a different nature. Monks, whoever thus believes in these phenomena, is thus resolved upon them, is called 'a faith-follower... headed for full enlightenment.' Sixth. 7. Volition regarding Forms Sutta At Sāvatthī. Volition regarding forms, monks, is impermanent, subject to change, of a different nature; volition regarding sounds... volition regarding smells... volition regarding tastes... volition regarding tactile objects... volition regarding mental objects is impermanent, subject to change, of a different nature. Monks, whoever thus believes in these phenomena, is thus resolved upon them, is called 'a faith-follower... headed for full enlightenment.' Seventh. 8. Craving for Forms Sutta At Sāvatthī. Craving for forms, monks, is impermanent, subject to change, of a different nature; craving for sounds... craving for smells... craving for tastes... craving for tactile objects... craving for mental objects is impermanent, subject to change, of a different nature. Monks, whoever thus believes in these phenomena, is thus resolved upon them, is called 'a faith-follower... headed for full enlightenment.' Eighth. 9. Earth Element Sutta At Sāvatthī. The earth element, monks, is impermanent, subject to change, of a different nature; the water element... the fire element... the air element... the space element... the consciousness element is impermanent, subject to change, of a different nature. Monks, whoever thus believes in these phenomena, is thus resolved upon them, is called 'a faith-follower... headed for full enlightenment.' Ninth. 10. Aggregates Sutta At Sāvatthī. Form, monks, is impermanent, subject to change, of a different nature; feeling is impermanent, subject to change, of a different nature; perception... mental formations are impermanent, subject to change, of a different nature; consciousness is impermanent, subject to change... I am otherwise. Whoever, monks, thus believes and resolves upon these things, is called a faith-follower, entered upon the fixed course of rightness, entered upon the stage of the noble ones, gone beyond the stage of ordinary people; incapable of doing that deed by which, having done it, one would be reborn in hell, or the animal realm, or the realm of hungry ghosts; and incapable of passing away until one has realized the fruit of stream-entry. But for whom, monks, these things are thus sufficiently endured by wisdom through contemplation, is called a Dhamma-follower, entered upon the fixed course of rightness, entered upon the stage of the noble ones, gone beyond the stage of ordinary people; incapable of doing that deed by which, having done it, one would be reborn in hell, or the animal realm, or the realm of hungry ghosts; and incapable of passing away until one has realized the fruit of stream-entry. Whoever, monks, thus understands these things, thus sees them, is called a stream-enterer, one not subject to falling, fixed, bound for full enlightenment. The Tenth. The Connected Discourses on Entering is finished. Its summary – Eye and form and consciousness, and contact and feeling; Perception and volition, craving, elements, with aggregates, these are ten.