PART VI

(Delivered on the 8th. Waxing and the Full Moon day of Wagaung, 1329 M.E.)

I have so far delivered eight lectures in the last two of which I talked about the virtues of stream-winner, Sotæpanna, who usually makes a self-appraisal of himself by exercising Paccavekkha¼æ ñæ¼a. Now I shall deal with the three types of Sotæpanna.

THREE TYPES

A Sotæpanna is classified into three types according to the rounds of existences he is destined to go in the final leg of his journey to Nibbæna. They are (1) Sattakkhattuparama sotæpanna, (2) Kolamkola sotæpanna and (3) Ekabhiji sotæpanna.

Puggala paññætti defines Sattakkhattuparama sotæpanna as one who has severed the bonds of attachment to wrong views, doubts and false religious practices. As a result of such severance a Sotæpanna can never go down to Apæya, woeful existence, having become assured of a higher existence, heading for the higher Path, and destined to sojourn in the human or the deva-world for only a space of seven lives to arrive at the last post where all sufferings come to an end.

Sometimes a sotæpanna may take only two or three rounds of existence to win the path of an Arahat when he is known as kolamkola sotæpanna. Here the statement “two or three rounds may not be taken literally. It is only a very general statement. So some commentaries suggest that sotæpannas who undergo six rounds of existence before becoming an Arahat may also be classified as a kolamkola sotæpannas. Actually the term kolamkola means transition from one higher lineage to another.

Ekabhiji sotæpanna has only one existence left before he realizes the Path of on Arahat. All these three types of sotæpannas remain as such till their last existence without reaching sakadægæmi or anægæmi stage in the intervening existences. They all become Arahats only at the last and final stage. This diversity of the types is due to the degree of intensity with which insight meditation is practised. According to this theory expounded in the commentaries, if a sotæpanna makes intensive efforts in the practice of Vipassanæ, he can be raised to the stage of a sakadægæmi, and progressively to that of an Anægæmi and finally to that of an Arahat in this very existence, During the time of Buddha certain bhikkhus attained to Arahatship forthwith.

VA¿¿AJJHÆSAYA SOTÆPANNA

Exclusive of the three types now mentioned there is another type of sotæpanna who prefers to progressive realization of the knowledge of the Path and its Fruition undergoing successive rounds of existence. Such a sotæpanna likes to be reborn a second time to as pireto the state of a sakadægæmi, and also a third to aspire likewise to the state of an anægæmi in order that he finally reaches the pure abode of suddhavæsa from which he will be released as an Arahat. Our Myanmar Commentators give him the name of vattajjhæsaya or vattabhirata sotæpanna, so named because they are presumed to have a predilection for existences. Examples of such sotæpannas are Anæthapindika, Visækhæ, Cþ¹arattha deva, Mahærattha deva and Nægadattha deva. They sojourned the six abodes of the celestial planes one after another, glorifying them with their presence and finally reaching akani¥¥ha, the highest of the Suddhassana Pure Abodes in the Realms of Form. This was their last existence from which they were released as Arahats, entering Parinibbæna. From such examples some commentators adduce the fact that such a type of sotæpanna wanders through all the six celestial planes from the first to the last or through all the five Pure Abodes from the first to the last. But to my mind, it will be more appropriate to assume that a sotæpanna in this category goes progressively through all the states of phala (fruition) appertaining to a sotæpanna, a sakadægæmi, an anægæmi and ultimately an Arahat. In Dhammasa³ganø these four phalas are shown as four planes in an allegorical sense.

That a sotæpanna wanders progressively through all the six celestial planes cannot be taken as textually precise, for Sakkapa¼hæ Sutta, the original Pæ¹i canon, says of Sakka, the king of devas as dying an anægæmi while in Tævatimsä and being reborn in Akani¥¥ha the highest in Suddhavæsa, to realize the Path and its Fruition as an Arahat. There are other instances of sotæpænna being born and born again seven times in the human world to become Arahats in their last existence. Likewise, there are others who were born again and again in any of the celestial planes to become Arahats in their last existence. They, however, do not come under the category of sattakkhattuparama which name is applied only to those who go back and forth from one existence in the human world to another in one of the celestial planes during the tendency of their Arahatship.

COUNTING EXISTENCES

It has been said that a sattakkhatuparama sotæpanna goes through seven existences before he attains Nibbæna. Here existence does not mean just one span of life in one plane of existence, for example, in the human world or in one of the worlds of devas or of Brahmæs. If a man is born and reborn in this human world for a number of times successively, his existence is counted as one; and the same remarks apply to one born and reborn likewise in any abode other than the human abode. Dhammasa³ganø Mþla ¿økæ says that for an anægæmi existence is counted as one even though he may be born again and again in the five Pure Abodes of the realms of Form, rþpaloka, or in the four abodes of the formless realms, arþpaloka. That is to say, all his five births in Suddhavæsa, or his four births, in the formless realms, count as one existence. The seven existences of a sotæpanna and the two of a sakadægæmi are also counted in like manner based not on the number of births and rebirths in one abode, but on the number of planes of existence a sotæpanna or a sakadægæmi has traversed.

FRUITION OF THE PATH

After the attainment of the knowledge of the Path a sotæpanna enjoys the fruits of that knowledge when he is said to be entranced to the Fruition of the Path which is a technical term that has been explained in Visuddhi Magga.

When a yogø meditates on the five aggregates of clinging, his mind becomes bent on cessation of those aggregates. Then he acquires udayabbaya knowledge about the dissolution of the khandhas, and as he continues meditating on them, insight knowledge blossoms forth in him stage by stage till he wins sa³khæruppekkhæ ñæ¼a, knowledge of equanimity. It is not unusual for a well-practised yogø to arrive at this stage of wisdom after a couple of minutes meditation. When this intellectual progression gains momentum, he will be transported to the stage of peace where rþpa and næma cease. That is his being entranced to the state of Fruition of the Path of a Sotæpanna to come within sight of Nibbæna. In his usual meditation he might have come to this stage for a space of two or three instants of his thought process; but when ecstatic meditation is achieved, he will be able to hang his thoughts on cessation or Nibbæna for more than two or three minutes, or for ten, twenty or thirty minutes, or even for an hour, depending on the strength acquired by Sa³kharupekkhæ ñæ¼a.

METHOD OF PRACTICE TO REALIZE SAKADÆGÆMI-FRUITION

When Ko¥¥hika thera asked Særiputtaræ about the dhamma that a Sotæpanna should recollect, the latter laid emphasis on meditation on the five aggregates of clinging as before. In this respect there is no distinction between an ordinary yogø and a Sotæpanna, both being urged to take up insight-meditation on the same lines suggested in my earlier discourses. A worldling unused to Vipassanæ practice may be oppressed by Ta¼hæ di¥¥hi, wrong view prompted by craving. But a Sotæpanna can sever the bond of attachment to it. Albeit he may be oppressed with Ta¼hæ mæna, conceit prompted by craving. As this conceit is allied with craving, it is also called Di¥¥hi mæna. A man belabouring under this kind of conceit usually asserts, “I am. I can do. I know.” This is called Asmi mæna or self-conceit. After the group of five monks became Sotæpannas after hearing the Dhammacakka sermon, Buddha preached them Anattalakkha¼æ Sutta, the discourse on Not-self, because he would like them to get rid of self conceit born of the wrong view of ego-entity. I would urge all yogøs to practise insight-meditation continually till perfection is attained, for one’s achievement is likely to fritter away without repeated exercises which can lead one to Sa³khærupekkhæ ñæ¼a with the least effort. But he may find it rather difficult to cross the Rubicon for higher knowledge in the absence of right exertion.

If a yogø repeatedly and continually practises insight-meditation he will gain the knowledge of equanimity towards conditioned things which will lead him further to the realization of that stage when both mental formations that cause knowing and the known cease altogether. Here he enters the Path and its Fruition appertaining to a Sakadægæmi, once-returner.

On entering the Path and its Fruition, a Sakadægæmi is bound to reflect on cessation, on Kilesæs that he has dispelled and on Kilesæs that remain undissipated. But it is said that only those who are learned in the Law can look back into the defilements of the mind in retrospect.

THE STORY OF MAHÆNÆMA

With regard to this statement look at the case of Mahænæma, one of Buddha’s cousins. Buddha’s father Suddhodana had four younger brothers, namely, Sukkodana, Sakkodana, Dhotodana and Amitodana. Mahænæma and Anuruddha were the sons of Sukkodana, the former being older than Buddha while the latter was younger. Ænandæ, also younger than Buddha, was the son of Amitodana.

Once Mahænæma asked Buddha: “I have long realized that greed, anger and delusion, always burning like fire, are the result of an impure mind. Although most of us are aware of this fact, it so happens that our wholesome mind is overwhelmed at times by them. Why should that be so?”

Mahænæma asked this question because it occurred to him that there might be other kilesæs which a Sakadægami could not get rid of although it was an accepted fact that Sakadægæmi Path does annihilate the defilements of greed, anger and delusion.

Regarding this the Commentaries make the observation. It is quite natural for the Ariyæ-disciples to entertain such doubts because they are not well-grounded in the knowledge of the Teaching. He may be wavering in his mind whether it is possible for a certain Path to annihilate a certain kind of Kilesæ. No doubt he might have made a self-appraisal of himself using Paccavekkha¼æ ñæ¼a. But his application of this knowledge may not be adequate. One Ariyæ (Noble One) may examine within himself as to the presence or absence of Kilesæ which he is trying to expel. Another may examine only as to how much of the defilements are still remaining within himself. Still another may be occupied with the examination of the realization of the Fruition or of Nibbæna. As such examinations do not cover all aspects, an Ariya, unskilled in the Teaching, may have doubts about it. He might have failed to reflect effectively on the kinds of impurities of the mind which he has succeeded in eradication and which he has not. Only those skilled in the dhammas can discriminate. Visuddhi Magga therefore says that there are some who make a self-appraisal of themselves in relation to whether kilesæs are still lurking in them or not, and also some who do not.

WHAT SAKADÆGÆMIS REJECT

A Sotæpanna is able to eradicate wrong views about individuality, doubts and false religious practices. He also rejects greed, anger and delusion. So he will never go down to woeful abodes hereafter. A Sakadægæmi has not only severed the three bonds of wrong views etc., but also reduced to a minimum the passions of Ræga, lust and Byæpæda, malevolence. With worldlings these passions are not controllable, often arising violently. Because of this violent passion Ajætasattu murdered his father. Devadatta tried to assassinate Buddha when this vile passion was aroused. Normally a Sotæpanna rejects these passions; but he can hardly break himself loose from them completely until he is raised to the state of a Sakadægæmi. But at this stage also he has to make further attempts at reduction of these undesirable passions in order that they get weakened. The Sakadægæmi Path, says Dhammasangani, reduces the degree of intensity of Kæmaræga and Byæpada to a bare minimum. With Sakadægæmis defilements do not recur frequently as with worldlings. Depraved human passions may arise at times, but they come severally, one here and one there, and unconspicuously, like seedlings sown sparsely in a nursery-bed. Even when they make their presence felt, they are neither oppressive nor pervasive nor overbearing. They can exert their influence only in a small way. In fact, they are so thin in volume that the commentaries employ the simile of a whiff of a vapour or a wing of a fly to describe it. So when a sakadægæmi gets angry, his anger is hardly noticeable. When it comes to lust it is usual for critics to ask if he finds satisfaction of his desires by a mere touching of the body or by actual carnal knowledge. Sakadægæmis do not, I think go to that length. But there are other points of view in this respect. Judging from the number of offsprings a Sakadægæmi beget, some would like to presume that he is able to suppress for quite a good length of time and that, however, when they burst he is unable to stem the tide. Some would like to suggest that procreation is possible for a Sakadægæmi by mere contact between the sense-basis and the sense-object. But this may not please Western science. Devas, however are known to have derived sensual pleasure out of contact between the sense-basis and the sense-object. But these are all asides. What is to he noted is that a Sakadægæmi works for the reduction of human passions and that he is destined to come back once only to a plane of existence before he enters Nibbæna. For instance, a Sakadægæmi of this human world may be reborn in the deva-world and come back again to his original world where he will become an Arahat. He comes back only once.

TOWARDS ANÆGÆMI STATE

For a Sakadægæmi to become an Anægæmi the same principle that requires meditation on the five aggregates of clinging applies. But here concentration must be perfected just as morality is perfected in the case of a Sakadægæmi. This, however, is not easy of achievement as is evident from the case of the brick monastery at Nætika village in Vesælø. Buddha personally enumerated the number of devotees there and discovered that more than 50 of them were Anægæmis, more than 90 Sakadægæmis and more than 500 Sotæpannas.

This proportion shows that it is hard to realize the state of an Anægæmi. Incidentally, the population of Ariyæs in the time of Buddha is most encouraging. Today it is rare to find yogøs seeing the light of the dhamma within two or three months after the practice of meditation. But when we actually have them among us some unholy persons would like to discredit them saying that it is too much for too many. This is unworthy of an Upasakæ (devotee).

WHAT ANÆGÆMIS REJECT

An Anægæmi totally rejects lust and malevolence. Not for him are the five constituents of sensual pleasures, nor sex, nor such, sensual objects as form, sound, smell, taste and touch. Released from kæmaræga, lustfulness, he establishes himself in absolute happiness.

THE EXAMPLE OF UGGA

When the rich Ugga became an Anægæmi at the time of Buddha, he called up his four wives and said: “I have now become a celibate observing the precept of Brahmacariya, noble conduct. You can live here in my house, if you please, enjoying all the wealth and comfort that it gives and doing meritorious deeds. Or, if you desire to get a new husband, please say so.” The eldest of the wives said that she would take a new husband of her choice. Unruffled, Ugga sent for the man and wedded him to his erstwhile wife.

THE EXAMPLE OF VISÆKHA

On his arrival at Ræjagraha for the first time, Buddha was welcomed by king Bimbisæra. There he preached the dhamma to an audience of 120,000 among whom being Visækhæ, the millionaire, who at once became a Sotæpanna. From then on the rich man frequented the monastery to listen to Buddha preach. Subsequently he was raised to the state of an Anægæmi.

Rerunning home, the Anægæmi was met as usual by his wife Dhammadinnæ who at once noticed the change in her husband when the latter neglected her presence. At bed time the husband retired to another room to sleep there alone. After two or three nights the wife could contain herself no longer and demanded him to say either if he had found another mistress or if she had been unwisely. “Dhammadinnæ”, he explained, since I have had the advantage of becoming illumined by the dhamma, I cannot have a man-and-wife relationship with you. I own 40-crore worth of property and you own likewise. Now take both my portions and yours and be the lady of this house. But do look after me. I shall be content with what you nurture me. If you want to marry again, go back to your parent with all the property that you now possess and do so. If you want to remain here, just please yourself. I shall always regard you as my own sister, nay, as my own mother.”

Then Dhammadinnæ asked him if it would be possible for a woman to abide in the dhamma like all men. On being assured that it was quite possible, she, with her husband’s permission, got herself ordained. She then became an Arahat in no time winning pre-eminence as the best preacher of the Law.

Visækhæ’s case is cited here to show that an Anægæmi eradicates lustfulness in total.

THE EXAMPLE OF A WOMAN YOGØ

            Years ago I came to know a woman in her late forties who took up insight-meditation. After she had realized the dhamma she developed a sense of ennui in relation to her home life with her husband. So she persuaded him to take her younger sister as his wife so that has could be free to lead a religious life. She came of an affluent family efficiently managing her household. Yet she wanted to renounce her all and succeeded in doing so.

TOBACCO AND BETEL

Sense-objects comprise not only those that ordinarily sustain sensual pleasures called ræga but also those that satisfy one’s tastes and comforts, like entertainments, soft bed, good food and other forms of luxurious living. Addiction to tobacco and betel is addiction to the sense of taste. One who has developed no attachment to liquor or opium should be able to eradicate the habit of smoking and betel-chewing.

An Anægæmi is free from anger and malevolence. He is never beset with anxiety. He is never sad. He has no fear, no ill-will and no envy all of which he has discarded while in the state of a Sotæpanna. Nor is he troubled by remorse. When dosa, anger, is abandoned, all other passions subside.

An Anægæmi is destined for the pure abodes of Suddhavæsa in the realm of form or for higher abodes in the formless realm. He never returns to the sphere of the senses; and so he is known as a non-returner.

JHÆNA ANÆGÆMIS

When Sotæpannas and Anægæmis reach the realm of form or formless realm they attain to the state of the higher Path and its Fruition and enter parinibbæna from the respective Realms. Such Ariyas are known as jhæna anægæmis.

When a Sotæpanna established in the first jhæna dies and is reborn in the world of Brahmæs, he can aspire to the state of a jhæna anægæmi, as is shown in the case of Unnabha. One day he came to the monastery and listened to the sermon propounded by the Buddha. He at once became a Sotæpanna winning the first jhæna. Seeing this, Buddha said: “If Unnabha, who has just left the monastery, dies before reaching home, the bonds of Samyojænas which entangle him to this kæmaloka, sense-sphere, will be severed.” Here note that the emphasis is on “Before reaching home.” There is the possibility that if he reached home his jhæna might be disturbed by his home surroundings including his wife and family --- which are all sense-objects of pleasure. Before getting home he was abiding in the first Jhæna, and if he died in that state of Jhæna he would be transported to the world of Brahmas where he could aspire to the state of a Jhæna Anægæmi. If he fails to become an Arahat in the plane of the first Jhæna, he would attain Arahatship in the plane of the second Jhæna and failing there he would do so in the plane of the third jhæna. Were that not possible, he would become an Arahat at Vehapphala abode in the world of Brahmas.

There are also other categories of Anægæmi. Usually he is reborn in Suddhavæsa which has five abodes of which Avihæ is the lowest one. If an Anægæmi fails to become an Arahat in that abode, he can go up to the next higher one called Atappa where he can also become an Arahat. Failing there, he goes up to Sudassa, or to Sudassø the next, or to Akani¥¥ha ultimately where his Arahatship is assured. Such an Anægæmi who has to go through all these stages is known as Uddhamsota akani¥¥hagæmi anægæmi, that is, an Anægæmi who ascends the abodes of existence in regular succession till he reaches Akani¥¥ha where he lives out his term to become an Arahat and enter Nibbæna. He goes through all these existences five times but they are all counted as one as they are in the same plane.

May you all who have listened to this discourse attain the Path and its Fruition by virtue of your insight-meditation on the five aggregates of clinging and finally get to Nibbæna.

Sædhu!    Sædhu!    Sædhu!