Revised July 27, 2017; January 15, 2018; September 26, 2018; February 13, 2019; April 13, 2020
Here we discuss the difference between a Sōtapanna and one who is striving for the Sōtapanna stage. The latter is on the right path (a Sōtapanna Anugāmi).
Who Belongs to the Sangha
1. The word sangha nowadays refers to the bhikkhus. Yet sangha is “san” + “gha,” or those who have either gotten rid or are on the way to getting rid of ”san.” By that definition, one does not have to be a bhikkhu to belong to the sangha; see, “What is “San”?.
In the salutation to the sangha, they are referred to as “attha purisa puggalā.” See, “Supreme Qualities of Buddha, Dhamma, Saṅgha.” Here, “attha” is eight, “purisa” does not mean male, but one with higher virtues and “puggala” is a person. Thus there are eight types of people belonging to the sangha. Who are the eight?
- There are four who have started on the Noble Path/fulfilled the conditions for the four stages of Nibbāna: Sōtapanna Anugāmi, Sōtapanna, Sakadāgāmi Anugāmi, Sakadāgāmi, Anāgāmi Anugāmi, Anāgāmi, Arahant Anugāmi, and Arahant. Four of those are in the Anugāmi stages (working toward a given stage,) and the other four have reached the respective stage.
- A special case of kamma and kamma vipāka happens for Noble kammā (efforts toward a given stage.) Once “what needs to be done” is fulfilled, the vipāka follows in the very next citta within a billionth of a second. Thus when one gets into the Sōtapanna magga citta, for example, one receives the Sōtapanna phala in the very next citta. Thus one becomes a Sōtapanna in two consecutive thought-moments.
- However, when one starts grasping the Tilakkhana (anicca, dukkha, anatta), one becomes a Sōtapanna Anugāmi (one on the way to attain the Sotapnna stage), and thus one becomes free of the apāyās. In later commentaries, they are also called “Chula Sotapnna” or a “junior Sōtapanna“.
2. The citta vithi for a magga phala is discussed at the end of the post, “Citta Vithi – Processing of Sense Inputs“:
B B B “BC BU MD P U A G Pa Fr Fr” B B B
- A Sōtapanna Anugāmi is getting closer to the “change of lineage” or G. The earlier stages of P, U, A, may be reached gradually. Once that level of comprehension is complete, one makes that transition (G), completes the lokottara kamma, and immediately receives the phala.
- In a strict sense, it may be better to call one a Sōtapanna Magga Anugāmi (one trying to get to the magga citta) rather than Sōtapanna Anugāmi.
- The eight Noble Persons (Ariyā) listed in the “Paṭhama Puggala Sutta (AN 8.59)” and in “Puggala Sutta (AN 9.9)“. In both suttā, Sōtapanna Anugāmi is “sotāpatti phala sacchikiriyāya paṭipannō.” One on the way to become an Anāgāmi is “anāgāmi phala sacchikiriyāya paṭipannō,” etc. In the second sutta, an average human is a “puthujjanō.”
The Eight Noble Persons
3. Thus it is clear that “attha purisa puggalā” consists of the eight Ariyā (Noble Persons) listed in #1. They are Sōtapanna Anugāmi, Sōtapanna, Sakadāgāmi Anugāmi, Sakadāgāmi, Anāgāmi Anugāmi, Anāgāmi, Arahant Anugāmi, and Arahant.
- A critical point to note is that the change from being an “average human” (puthujjana) to the Noble Person (Ariya) status. That transition happens at the “gotrabu” (“gotra” is the clan or lineage,) before the Sotapanna magga/phala transition. See, “Citta Vīthi for Attainment of Magga Phala” section at the end of the post, “Citta Vithi – Processing of Sense Inputs.” Also, see, “Sōtapanna Anugāmi – No More Births in the Apāyās.”
- The types of āsavā eliminated at each stage discussed at, “The Way to Nibbāna – Removal of Āsavā.”
- How lōbha, dōsa, mōha, and also the ten fetters (samyōjana) removed at each stage discussed at, “Relinquishing Defilements via Three Rounds and Four Stages.”
- Both a Sōtapanna Anugāmi and a Sōtapanna would have “Sotapatti Anga – The Four Qualities of a Sotāpanna.”
The Stages of Magga Phala
4. A Sōtapanna is someone who has seen Nibbāna, not the full Nibbāna, but a glimpse of it. One becomes a Sōtapanna when one removes avijjā (ignorance) about the actual status of affairs in “this world of 31 realms”. With that understanding, his/her mind is purified to the extent that it will not allow him/her to do an immoral act that could lead to a birth in the four lower worlds (apāyās). Not only that, but one will also not “latch onto” a kamma vipāka resulting from such a robust immoral act in the past. Thus a Sōtapanna will never be born in an apāya again.
The other three stages have similar “demarcation thresholds.”
- A Sakadāgāmi will be never again be born in the human or lower four realms. He/she can still be born in the deva worlds (i.e., in kāma lōka.) But those devas do not have “flesh and blood” bodies that lead to physical discomforts and diseases. In the deva lōka, beings only have subtle bodies that are not subject to old age and diseases.
- An Anāgāmi has overcome any desire to be born anywhere in the kāma lōka, i.e., the 11 lowest realms. He/she has no kāma rāga (desire for sense pleasures) or paṭigha (hate).
- An Arahant has no desire to be born anywhere in the 31 realms, and thus will never be reborn “in this world.” He/she has attained full Nibbāna, full release.
It Is a Step-by-Step Process
5. One has first to hear the real message of the Buddha before one can fulfill the conditions to attain the Sōtapanna magga stage. Thus, he/she needs to go beyond the mundane eightfold path; see, “Buddha Dhamma – In a Chart.”
- In particular, a Sōtapanna Anugāmi (or Sōtapanna Magga Anugāmika or Sōtapanna Magga Anugāmi) has heard about anicca, dukkha, anatta (Tilakkhana), or the “true nature of this world with 31 realms.” Of course, those concepts must come from a Noble Person who has grasped the basic idea.
- That is why the association with a “kalana mitta” or “Kalyāna Mitra” (basically a “Noble friend,” i.e., an Ariya) is a pre-condition for attaining the Sōtapanna stage; see, “Four Conditions for Attaining Sōtapanna Magga/Phala.”
- Once becoming a Sōtapanna Anugāmi, one is a Noble Person (one of the attha purisa puggala), and thus is free from the apāyās, see, “Sōtapanna Anugāmi – No More Births in the Apāyās.”
Difference Between Sōtapanna Magga Anugāmi and a Sōtapanna
6. Let us take a simile to see what this “demarcation” between Sōtapanna Magga Anugāmi and a Sōtapanna.
- Suppose that a precious treasure is known to be at the peak of a mountain. But it is not generally known where that mountain is. That is pretty much the status of Buddha Dhamma today. Most people know that it is valuable, but they do not know what the correct version is, and there are a lot of different versions.
- As the Buddha said in his first sermon, “my Dhamma has not been known to the world before.” Thus one needs a Buddha or a true disciple of Buddha to show him/her what Nibbāna is and how to get to the Sōtapanna stage. That is an essential and critical point.
- Suppose someone gets directions to the correct mountain with the treasure. Then he/she knows which country to go to and which geographic location in that country the mountain is. This person is like one who is on the path to becoming a Sōtapanna, i.e., a Sōtapanna magga Anugāmi. He/she knows exactly where to go and has a detailed map. And he/she has to get it from a Buddha or a true disciple of a Buddha. A true disciple is one who has at least seen the mountain (a Sōtapanna), if not been to the top (an Arahant).
- Now he/she makes the journey to the country and to the region where the mountain is. On the way there, he/she can verify the landmarks given by the “friend” (an Ariya). Similarly, a Sōtapanna magga Anugāmi spends time contemplating the newly learned concepts of anicca, dukkha, anatta, Paṭicca Samuppāda, etc.
- Thus with confidence, the person gets closer and closer to the mountain, and some point starts seeing the mountain. At that point, the person has “crossed the boundary” to become a Sōtapanna. He/she has seen a glimpse of Nibbāna for the first time. Now he/she can complete the journey without any help, even if the physical map is lost (i.e., even in a future life).
7. Going back to the simile of the mountain with treasure, different versions of “Buddhism” correspond to identifying the mountain to be in different geographic locations, all over the world. So different groups of people are making trips over long distances and with much effort to get to various mountains. All these are in remote places, and the journey is hard.
- A lot of people are wasting their time and effort by targeting a “wrong mountain.” So, how does one know which “mountain” or version to pick? That is why it takes some effort to weed out the wrong/incompatible versions of Buddha Dhamma; see, “Why is it Critical to Find the Pure Buddha Dhamma?”.
Grasping the Anicca (Unfruitful) Nature of This World
8. In technical terms, one gets to the Sōtapanna magga/phala when one understands anicca, dukkha, anatta (the three characteristics of this world or Tilakkhana) to a minimum level, where one begins to realize that there is nothing in “this world” that can provide meaningful and unconditioned happiness.
- When one comprehends anicca, dukkha, anatta to the extent that one can “see” this concept, one is said to have the “anulōma ñāna.” Here, “anu” means “through the understanding of Tilakkhana,” “lo” means “craving for worldly things,” and “ma” means “removal,” and thus “anulōma” means “removal of craving for worldly things to some extent via the comprehension of Tilakkhana.”
- We came across “anu” also in “anupassanā“; see, “What do all these Different Meditation Techniques Mean?“. In a previous post, I also discussed how “lōbha” comes from “lo” + “bha” or “immersed in craving for worldly things.”
- Thus it makes a huge difference if one incorrectly interprets anicca as “impermanence” and anatta as “no-self”; see, “Anicca, Dukkha, Anatta – Wrong Interpretations.”
9. Suffering is prevalent in the lower four realms (apāyās.) We can see at least one of those, the animal realm. Let us discuss one way to contemplate on anicca, dukkha, anatta, using an example from this life itself.
- When one is young, it seems like one can get anything one wants by working hard. But we all have seen how our parents or grandparents or even famous people spent the old age suffering from various ailments, and finally dying helplessly.
- They may have “accomplished” many things. But they spent their whole lives working hard to achieve those and then they have to leave it all behind.
- One may have a beautiful body when young, but for how long? We can see how that old movie star age now. Some of them commit suicide because it is depressing to remember the “good old days” when one had all the attention in the world, but now it all seems to be slipping away.
- That is anicca and anatta. No matter how much we try, whatever we gain in this world lasts only a short time (in the saṃsāric time scale), and one becomes helpless in the long run. At some point, one realizes this and becomes distraught.
One Creates One’s Own Future Suffering
10. When one comprehends the true nature of this world, such sad thoughts do not arise. People who follow the Path and even those who have wisdom from previous lives (gati) can realize that “all things in this world” are subjected to this arising/destruction process. Beings come to existence and die. But those existence are “created” by oneself. See, “Origin of Life – One Creates One’s Own Future Lives.”
- That understanding itself leads to an ease of mind. A stronger version of this “ease of mind” is the “anulōma shānthi” that one experiences when attaining the “anulōma ñāna” (pronounced “anulōma gnāna”).
- The key to attaining the “anulōma ñāna” is to realize the fleeting nature of anything in this world. The next post discusses this.
Anulōma Ñāna and Sammatta Niyāma
11. With the “anulōma ñāna,” one realizes that permanently getting rid of suffering is not possible anywhere in the 31 realms. It can be achieved only by attaining Nibbāna. By this time one has felt the niramisa sukha, and thus one needs to cultivate, “etaṃ santaṃ etaṃ paṇītaṃ…”, the release one has felt, and the value of Nibbāna. Then one truly embarks on the Noble Eightfold Path and is said to get to “sammatta niyāma,” and to Sōtapanna phala.
- Therefore, it is critical to realize BOTH the unfruitful nature of this world with “anulōma ñāna” AND to realize the value and cooling down due to Nibbāna, i.e., “sammatta niyāma.”
- Thus it is critical to understand that Nibbāna is “nicca, sukha, attha,” after realizing that this world is “anicca, dukkha, anatta.” A Sōtapanna has understood both.
- Anything in this world (except nama gotta) is a sankata, i.e., it comes into being due to causes, stays in existence for a time, and then inevitably is destroyed. The arising of a sankata is called “udaya” in Pāli, and the destruction is called “vaya.” thus, “udayavaya ñāna” is the knowledge about that process.
- Nibbāna is the only asankata. Removal of all causes leads to Nibbāna.
- Many people have even attained the Arahanthood without actually having heard about these terms like “udayavaya” or “anulōma.” Thus it is imperative to realize that just having read about these concepts does not get one anywhere. One needs to “see” the Tilakkhana or the unfruitfulness of craving for sankata (through saṅkhāra) by true meditation or contemplation.
- Thus a Sōtapanna has the udayavaya (sometimes called udayabbaya) ñāna; see, “Udayavaya Ñāna.”
Next, “Four Conditions for Attaining Sōtapanna Magga/Phala“, ………