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of monks-ye te bhikkhū arahanto khīņāsavā... te pi tiriyan Marassa sotan chetvā sotthinā pāram gata (M.I. 226).26
Proceeding from the above passage it would be legitimate to conclude that as in sotan chetvā so in chinnasota also chinna means 'one who has crossed' and not 'one who has cut off (the stream)'. That this is in fact the case can be gathered from the following occurrences :
In Sutta-Nipăta 715 we read,
yassa ca visatā n'atthi
chinnasotassa bhikkhuno / FAUSBOELL, "for whom there is no desire, for the Bhikkhu who has cut off the stream (of existence)...." However here chinnasota does not mean 'who has cut off', but 'who has crossed the stream'. This is shown by the fact that in the preceding verse (714) we read,
na parang digunan yanti FAUSBOELL, ".... they (i.e. the Samaņas) do not go twice to the other shore...." Again in Sutta-Nipāta 948 we find,
yo 'dha kāme accatari samgan loke duraccayan / na so socati nājjheti
chinnasoto abandhano // FAUSBOELL, "whosoever, has here overcome lust, a tie difficult to do away with in the world, he does not grieve, he does not covet, having cut off the stream, and being without bonds." That here too chinna can only mean 'one who has gone beyond' is shown by the use of the expressions accatari (from ativtara 'to go beyond, to cross') and duraccayaṁ (from dur + accaya 'difficult to cross'). (Note also that in the Sutta-Nipāta 945 kāmapanka is described as duraccaya where the commentary explains it as duratikkamaniya). This will also be clear from Itivuttaka 5.6 (p. 95) where chetvā sotan duraccayaṁ can only mean 'having crossed the stream which is difficult to cross'. In Dhammapada 383 we have,
chinda sotan parakkamma kāme panuda brāhmana /
26. We may compare with this oghatinna and oghātiga, PTS Dictionary s.v.
MadhuVidya/595
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