Conditions for the Four Stages of Nibbana

Revised August 3, 2016

The following Table shows the conditions to be fulfilled (i.e., factors to be eliminated) to attain each stage of Nibbana. For example, in order to attain the Sotapanna stage, three of the ten sanyojana (or the ten fetters) are removed, akusala citta #1, 2, 5, 6, and 11 are removed; also, the apayagami strength in the other citta also removed, etc.

 SanyojanaAkusala CittaAnusayaAsava (Asaya)Kilesa (Asobhana Cetasika)
Sotapannasaccaya ditthi
vicikicca
silabbata paramasa
1,2,5,6,11
Also removes apayagami strength in the rest
ditthi
vicikicca
ditthasavaRemoved: ditthi, vicikicca, thina, middha, issa, maccariya, kukkucca
Reduced: lobha, dosa, moha to raga, patigha, avijja
Sakadagamikama raga (reduced)
patigha (reduced)
weakens 9, 10
also weakens kama raga in 3,4,7,8
kama raga (reduced)
patigha (reduced)
kamasava (reduced)Reduced: kama raga and patigha
Anagamikamaraga
patigha
9,10
also removes kama raga in 3,4,7,8
kamaraga
patigha
kamasavaRemoved: kama raga and patigha
Arahantrupa raga
arupa raga
mana
uddacca
avijja
3,4,7,8,12
(see below for a list of akusala citta)
bhavaraga
mana
avijja
bhavasava
avijjasava
Removed: avijja, ahirika, anatoppa, uddacca, mana

The ability to commit akusala kamma also is removed in stages as one progresses, and are completely removed only at the Arahant stage. It is important to note that a Sotapanna completely removes only one akusala kamma, that of having wrong views (micca ditthi): “What is the only Akusala Removed by a Sotapanna?“. But this leads to the removal of many kilesa (mental impurities); see the Table.

Asava and anusaya are discussed in the post, “Gathi (Character), Anusaya (Temptations), and Asava (Cravings)“. Kilesa are discussed in “Diṭṭhi (Wrong Views), Sammā Diṭṭhi (Good/Correct Views)“. I hope to write a post on the Dasa Sanyojana.

The 12 types of akusala citta are listed in, “Akusala Citta and Akusala Vipaka Citta“. But I thought it would be more explanatory to list them. The numbers below correspond to the numbers  in the Table.

Lobha (Greedy) Citta (Also has the moha root)

1. Citta connected with wrong view, accompanied by pleasure, and done with habit.

2. Citta connected with wrong view, accompanied by pleasure, and done reluctantly.

3. Citta NOT connected with wrong view, accompanied by pleasure, and done with habit.

4. Citta NOT connected with wrong view, accompanied by pleasure, and done reluctantly.

5. Citta connected with wrong view, accompanied by neutral mind, and done with habit.

6. Citta connected with wrong view, accompanied by neutral mind, and done reluctantly.

7. Citta NOT connected with wrong view, accompanied by neutral mind, and done with habit.

8. Citta NOT connected with wrong view, accompanied by neutral mind, and done reluctantly.

Dosa (Hateful) Citta (Also has the moha root)

9. Citta associated with hate, accompanied by  displeasure, done with habit.

10. Citta associated with hate, accompanied by  displeasure, done reluctantly.

Moha Citta (only with the moha root)

11. Citta accompanied by neutral mind, associated with vicikicca (not aware of bad consequences)

12. Citta accompanied by neutral mind, associated with uddacca (unfocused).

Notes:

1. Even though recent Abhidhamma literature categorize lobha and dosa citta as asankharika (unprompted) and sasankharika (prompted), in original Abhidhamma, they were not categorized as such.

2. For example, the two dosa-mula cittas are:

  1. Domanassa sahagata patigha-sampayutta citta.
  2. Domanassa sahagata sasankharika patigha-sampayutta citta.
  • The first citta arises due to sansaric habits and thus are more potent. For example, someone who has a tendency to flare-up, normally generates such potent citta.
  • On the other hand, another person without such a habit, may not generate such a citta unless “forced hard”; it is done with reluctance, “when pushed to the limit”, or if the perceived “sense pleasures” are enticing. Then he/she is actually “incorporating new “san” or initiating a new habit; thus the name “sasankarika“.
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