If we were to refer to some of the key sutta’s, we would be able to understand on who would qualify for Sotapanna. Before we go there, one need to know on how does our journey start?
All of our journey start in trying to find peace in our life and we happen to stumble upon Buddha Dhamma through Goenka ji / UBa Khin or any other traditions like Thai or Sri Lankan if one gets into Theravada way of understanding Dhamma. However, we need to know that after we have done some retreats as in Vipassana which is popular with Burmese, one has to return back to the source, which is sutta.
Let us understand on what U Ba Khin said on the Six Sense Doors and Vipassanā
U Ba Khin said (summarized/paraphrased from his lectures and writings): One can also see many of his videos on YouTube where he says as below:
“The Buddha said there are six sense doors: eye, ear, nose, tongue, body, and mind. You can develop insight through any of them. But in our tradition, we use bodily sensations as the preferred object, because they are always present and easy to work with.” (U Ba Khin)
He based this on passages like:
SN 35.191: The Buddha says that within the six sense bases and their contact, lies the path to insight and liberation.
U Ba Khin concluded:
Feeling (vedanā) arises at all six sense doors
But bodily sensations (touch-based) are most continuous and accessible
So, he made body scanning the technique of choice for his lay students
Now, let us compare with what Buddha said
The six sense bases (saḷāyatana) are the actual ground of insight in the suttas.
👉 The Buddha emphasizes:
Seeing contact as dependently arisen
Contemplating vedanā at all six doors which has happened due to contact and not otherwise.
Letting this insight into anicca, dukkha, anattā lead to cessation as plug being removed – phassa is the plug and flow of conscious experience is the vedana.
He doesn’t restrict vipassanā to bodily sensation only, nor does he prescribe a mechanical scanning method nor sitting for long hour in closed eyes meditation.
Infact, you would not find a single sutta which talks about closing the eyes and sitting for long in meditation. Buddha always says about meditation which is being in awareness of arising/passing in all postures and at all times. (Mahasatipatthanasutta – DN22)
“Where there is eye and form, eye-consciousness arises. The meeting of the three is contact. With contact as condition, there is feeling. With feeling, craving arises…”
— SN 35.93–94
Finally, if someone were to understand this one liner as in “yam kinci samudaya dhammam sabbamtam nirodha dhammam iti” (Dhammacakkappavattanasutta-SN56.11), he would become a Sotapanna as he has discerned the dhamma or nature of things.
Translation: “Whatever is of the nature to arise, all that is of the nature to cease.”
🔍 Word-by-Word Etymology – Let us do a detailed one so that a person reading this might get into pañña or wisdom and reach Sotapanna stage here and now.
| Pāli Word | Breakdown | Meaning |
|---|---|---|
| yaṁ | pronoun (neuter, singular) | whatever |
| kiñci | kiñ + ci (indefinite particle) | anything / whatever |
| samudaya | saṁ + ud + aya | arising, origination (sam = together, ud = up, aya = coming) |
| dhammaṁ | dhamma | phenomenon, nature, reality, quality |
| sabbaṁ | all | everything |
| taṁ | that | refers back to “whatever is arising” |
| nirodha | ni + rodha | cessation, quenching (ni = down/away, rodha = stopping/blocking) |
| dhammaṁ | dhamma | nature/phenomenon/reality/quality |
| iti | thus | quotation marker, “it is said/thought thus” |
Example: As one opens his or her eyes in the morning and gets involved, he/she can see that the time is going away as dawn, morning, forenoon, afternoon, early evening, evening, early night, late night etc., which are just labels to indicate the passing away of that person in stages. As the time goes on, the person is removed as it is just “dhamma” or thing arising out of food and passing away. If a person is able to understand it to deepest level, the he has understood the “teachings of the Buddha which is dhamma”
Contextual Nuance:
“Whatever person is coming into existence, they are of the nature to arise (samudaya-dhamma), as in embryo, baby, child, boy/girl, teenager, adult, middle age, old age and all of them are of the nature to cease (nirodha-dhamma) – thus (iti) is the insight.” The same holds good with plants, trees, streams, mountains, animals and all living forms.
This phrase is not merely a philosophical assertion but a direct insight into anicca (impermanence), dukkha (unsatisfactoriness), and anattā (non-self). It reflects vipassanāñāṇa – the clear seeing of conditioned phenomena.
Relation to Core Teachings – This phrase underlies several doctrines:
| Teaching | Connection with the Person |
|---|---|
| Paṭiccasamuppāda (Dependent Origination) | Person and all things arise due to conditions (samudaya) and cease when those conditions are absent (nirodha) |
| Tilakkhaṇa (Three Characteristics) | Impermanence (anicca) is the foundation – what arises ceases which can be clearly seen |
| Sacca (Four Noble Truths) | One can see all the noble truth here – dukkha sacca, dukkha samudaya, dukkha nirodha & nirodhagamini |
| Vipassanā Meditation | Direct seeing of arising and passing away of all dhammas is the insight into anicca and the gateway to nibbāna |
Another interesting line which was said by Ven.Assaji to Upatissa who became Ven.Sariputta.
“Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha” – Of things that arise from a cause, their cause the Tathāgata has told.
Let us now go deeper into etymological aspect of aveccapasāda which is the keyword in all sutta’s for attaining Sotapanna stage or state.
What is Aveccappasāda?
🔤 Etymology: Avecca = from ava + vijjā, meaning “having known/realized with certainty”
Pasāda = serene confidence, trust, clarity
✅ Meaning:
“Confidence born of certainty.”
A serene and irreversible trust that arises not from belief, but from direct knowledge and seeing.
It is not blind faith — rather, it’s the natural fruit of insight.
And what is realized for oneself as aveccapasāda?
1. Five Khanda’s as their arising and passing away
2. Dhatu as in pathavi, apo, tejo, vayo, akāsa and viññanā knowing it as anicca, vipariṇāmī aññathābhāvī. This is most important revelation.
3. Six sense doors as in ayātana
What is Āyatana?
ā- + yatana – ā (prefix): “toward”, “to”, “upon”, “near” – often gives a sense of direction, reaching, expansion
yatana: comes from the verbal root √yam, which means “to stretch”, “to extend”, “to control”, or “to strive”.
So, āyatana literally means:
“that which one stretches toward”, “a sphere or field of experience”, or “a base for contact/perception.”
Why āyatana Matters?
In teachings like the Salāyatanavibhangasutta(MN137), Buddha lays out how the twelve āyatanas are the foundation for:
Contact (phassa)
Feeling (vedanā)
Craving (taṇhā) and thereby, dukkha itself
Without the āyatanas, no contact arises. Without contact, no feeling arises. Hence, āyatana is one of the entry points into dependent origination (paṭiccasamuppāda).
Now that we have understood the key concepts, let us now proceed to go over good amount of Sutta’s to understand on how and when does Sotapanna happen.
1. Paṭipannasutta(SN48.18): In this sutta, Buddha says that one develops five faculties or indriya when he/she comes in contact with Buddha and Dhamma. These 5 faculties only happen with those who come in contact with Ariya and those who do not have any contact would be called as a normal person. When someone comes to the dhamma, he is introduced to Nikyas which is from two words – ni- = down, into, inward, or definite/settled and kāya = group, body, collection, heap of things.
✅ Literal Meaning:
“A body or collection (of things or beings) arranged or classified in a certain way.”
So at its root, nikāya means: A group, assembly, aggregation, or organized set of something
Often used to refer to a class, category, or systematically arranged collection
📚 Nikāya in the Tipiṭaka Context – In the context of the Sutta Piṭaka, Nikāya refers to the five classified collections of suttas as under:
| Nikāya Name | Meaning |
|---|---|
| Dīgha Nikāya | Collection of long discourses (dīgha = long) |
| Majjhima Nikāya | Collection of middle-length discourses (majjhima = middle) |
| Saṁyutta Nikāya | Collection grouped by themes or topics (saṁyutta = connected/grouped) |
| Aṅguttara Nikāya | Collection arranged by enumerated factors (aṅg-uttara = increasing by number) |
| Khuddaka Nikāya | Collection of smaller or minor texts (khuddaka = small) |
These can be categorized for clarity as:
1. Anguttara Nikaya for samādhi indriya types
2. Samyutta Nikaya for satī indiriya types
3. Majjhima Nikaya for viriya indriya types
4. Digha Nikaya for saddhā indriya types
5. Khuddaka Nikaya for pañña indriya types
Let’s elaborate further on this for practice. In general, the FIVE faculties are not developed in a normal worldling who has not come in contact with Buddha, Dhamma and Sangha and with those who have come in contact, would be having their faculties developed to various levels depending upon how the involvement and interest has got developed.
One need to check which level their faculties have been developed based upon the understanding on the sutta and that helps that “ariya puggala” to have experiences as per the sutta. Let’s explore each of these 5 faculties in detail
1. Saddha Indirya: A person starts with Buddha dhamma through listening or reading or someone motivating him to watch certain discourses or gatha or something related to Buddha which then creates faith in that person. If he is of that type, then Saddha Indriya is getting developed more and more and hence should get a detailed exposition through Digha Nikaya.
Dhiga is pronounced as “dheega” which means long. This word is in all Indian languages which includes pali, prakrit and sanskrit. Apart from Indian languages, it is present in sinhala as well.
Thus, one who has started to develop faith in Buddha, Dhamma and Sangha should read and familiarize Digha Nikaya.
2. Sati Indriya: Taking the same way of how the person started to know about Buddha, Dhamma and Sangha, if he would be able to understand through awareness then samyutta nikaya would be worthy to try as he can get “absorbed” in it. Samyutta is from two words “sam + yutta” which can be interpreted as:
“sam or san” = in accordance to / being with
“yutta” = association
Thus, samyutta can be said to be “being with a particular state” which requires awareness/ mindfulness
3. Samādhi Indriya: One who is able to keep his mind focussed on a particular topic of dhamma (able to get into samādhi) with little effort required to understand deeper meanings of it, then Anguttara Nikaya would be most suitable for this kind of ariya-puggala.
Anguttara comes “anga” + “uttara” where “anga” means parts or components and “uttara” literally means towards north, which can be interpreted as superior or proficient.
Therefore, the suttas in the Anguttara Nikaya are focused on key aspects of dhamma and are hence relatively short. These suttas are more suitable for people who can easily get to samādhi easily.
4. Viriya Indriya: One who is able to put good amount of effort in understanding Buddha, Dhamma and Sangha and his faculty is growing in that direction, then Majjima Nikaya would suit that person. Majjima Nikaya has “middle length” suttas that provide instructions at a level in between those in the Diga Nikaya and the Kuddhaka Nikaya.
Note: Majjima means “middle”, but Majjimā — as in Majjimā patipadā means “abstaining from getting intoxicated” through name & fame, wealth, vanity on health, drugs, alcohol etc.,
5. Pañña Indriya: One whose wisdom faculty is developing faster and is able to experience dhamma through sutta, then Kuddhaka Nikaya would be ideal for such an individual. Kuddhaka is from two words “ku” + “uddaka” where “ku” is kelesa or defilements / impurities and “udda” means to remove and hence they are very deep dhamma but pretty concise. Many of these sutta are very short even to a one or two liner and provide condensed instructions for those with high wisdom. However, if we look at Patisambhidhamagga Pali which is a commentary of Ven.Sariputta, it runs in pages and not sure why they have included these in Kuddhaka nikaya.
Just as khandhā (aggregates) describe the personal experience of existence,
nikāya reflects the categorization of external or collective forms —
whether texts, beings, doctrines, or destinies. It shows the Buddha’s emphasis on ordered discernment, where even vast teachings or worlds are grouped for clarity and insight.
2. Paṭhamasaṁkhittasutta(SN48.12): The next sutta we need to understand this is on what Buddha summarises in brief as below;
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
“Monks, when these five faculties are balanced and fully developed, one becomes an Arahant.”
“With faculties slightly less developed than that, one becomes a non-returner.”
“With slightly less than that, one becomes a once-returner.”
“With still less development, one becomes a stream-enterer.”
“With even less development, one becomes a Dhamma-follower.”
“And with the least developed faculties among these, one becomes a Faith-follower.”
The key word is mudutarehi which means with softer and has to be seen as less intense, more tender, gentler
Meaning and Insight:
The word “mudutarehi” (“with softer faculties”) indicates progressive refinement — very precise language that shows the Buddha’s psychological accuracy.
The five faculties (indriyāni) are not just present or absent — they have degrees of development.
This sutta describes a spectrum of maturity:
From the initial ariya-puggala (Saddhānusārī) who just have basic faith faculty in Buddha.
After that, he starts to understand the dhamma or teachings and improves his wisdom and samādhi faculty through Dhammānusārī, then attains Sotāpanna, From then on, he is on the journeytowards development of each faculty until perfected faculties culminate in Arahatta.
3. Vimuttāyatanasutta(AN5.26): In this sutta, Buddha explains on how the liberation happens in stages with or without teacher. An important sutta to understand that one can do it himself/herself as in DIY
The sutta starts with:
“Monks, there are these five bases of liberation,
wherein for a monk who is heedful (appamatta), ardent (ātāpī), and determined in mind (pahitattassa),
an unliberated mind becomes liberated,
unexhausted taints are destroyed,
and the unsurpassed security from bondage (anuttaraṁ yogakkhemaṁ) is realized.
What are the five?”
🔹 1. Hearing the Dhamma from a teacher or noble companion
“Idha, bhikkhave, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti, dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.”
“Here, monks, a monk’s teacher teaches him the Dhamma, or a certain respected fellow spiritual companion does so.
And to the extent that, monks, the teacher teaches that monk the Dhamma, or a certain respected fellow companion does so —to that extent, he experiences the meaning (atthapaṭisaṁvedī) in that Dhamma, and he experiences the Dhamma itself (dhammapaṭisaṁvedī).
For one who experiences the meaning and the Dhamma, gladness (pāmojja) arises.
In one who is gladdened, rapture (pīti) arises.
For one whose mind is rapturous, the body becomes tranquil.
One whose body is tranquil experiences happiness (sukhaṁ vedeti).
In one who is happy, the mind becomes concentrated (cittaṁ samādhiyati).
This, monks, is the first basis of liberation, where, for a monk who is diligent, ardent, and with a well-directed mind,
either an unliberated mind becomes liberated, or taints that have not yet been destroyed go to destruction, or he reaches the supreme security from bondage not yet attained.”
🔹 2. Teaching the Dhamma to others (vitthārena paresaṁ deseti)
“Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti, dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.”
Furthermore, monks, it is not the case that the teacher teaches the Dhamma to that monk,nor does a certain respected fellow monastic teach him. But, having learned the Dhamma as it was heard and recited, he teaches it in detail to others. As and when, monks, that monk teaches the Dhamma in detail to others — as it was heard and learned —to that extent, he experiences the meaning (atthapaṭisaṁvedī) in that Dhamma,
and he experiences the Dhamma itself (dhammapaṭisaṁvedī).
For one who experiences the meaning and the Dhamma, gladness (pāmojja) arises.
In one who is gladdened, rapture (pīti) arises. For one whose mind is rapturous, the body becomes tranquil.
One whose body is tranquil experiences happiness. In one who is happy, the mind becomes concentrated.
This, monks, is the second basis of liberation, where, for a monk who is diligent (appamatta), ardent (ātāpī), and well-directed in mind (pahitattassa), an unliberated mind may become liberated, taints not yet destroyed may be destroyed, and the unsurpassed security from bondage not yet attained may be attained.
🔹 3. Reciting the Dhamma (sajjhāyaṁ karoti)
“Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti, dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, tatiyaṁ vimuttāyatanaṁ, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.”
Furthermore, monks, it is not the case that his teacher teaches him the Dhamma, nor does a respected fellow monastic, nor does he teach it in detail to others as learned and recited.
But he recites the Dhamma in detail, just as he has heard and memorized it, as and when that monk recites the Dhamma in detail, as learned and retained, to that extent, he experiences the meaning in the Dhamma, and he experiences the Dhamma itself. For one who experiences the meaning and the Dhamma, gladness arises.
In one who is gladdened, rapture arises. in one with rapture, the body becomes tranquil. One whose body is tranquil feels happiness. In one who is happy, the mind becomes concentrated.
This, monks, is the third basis of liberation, where for a monk who is diligent, ardent, and resolute, an unliberated mind becomes liberated, taints are destroyed, and the supreme security from bondage is attained.
🔹 4. Mentally reflecting on the Dhamma (anuvitakketi anuvicāreti)
“Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti; api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati, tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti, dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.”
Furthermore, monks, it is not the case that his teacher teaches him the Dhamma, nor does a respected fellow monk, nor does he teach it to others, nor does he recite it in detail.
But he mentally investigates the Dhamma as he has heard and memorized it —
he repeatedly thinks over it, examines it, and gives sustained attention to it in his mind.
As and when he does so, he experiences the meaning in that Dhamma, and he experiences the Dhamma itself.
Gladness arises in him.
From gladness, rapture arises.
From rapture, the body becomes tranquil.
In tranquility, happiness is felt.
In happiness, the mind becomes concentrated. This, monks, is the fourth basis of liberation, wherein a monk who is diligent, ardent, and resolute may gain liberation of mind, the exhaustion of taints, and reach the supreme security from bondage.
🔹 5. Grasping a samādhi-sign (samādhinimittaṁ) and penetrating it with wisdom
“Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti, sumanasikataṁ, sūpadhāritaṁ, suppaṭividdhaṁ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti, sumanasikataṁ, sūpadhāritaṁ, suppaṭividdhaṁ paññāya, tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti, dhammapaṭisaṁvedī ca. Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṁ vedeti. Sukhino cittaṁ samādhiyati. Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti.”
Furthermore, monks, it is not the case that the teacher teaches him, nor a respected companion, nor does he teach others, nor does he recite it, nor does he mentally investigate it.
But he has rightly grasped a certain sign of concentration (samādhinimitta):
it is well-attended to, well-remembered, and well-penetrated by wisdom. As and when that monk has thus well-grasped a samādhi object, attentively considered, carefully retained, and clearly penetrated by wisdom —
to that extent, he experiences the meaning and the Dhamma.
Gladness arises, followed by rapture, bodily tranquility, happiness, and then concentration.
This, monks, is the fifth basis of liberation, where, for a diligent, ardent, and resolute monk, the mind is liberated, the taints are destroyed, and he attains the final peace.
4. Paṭhamasāriputtasutta(SN55.4): This and the next sutta is very important to understand on Sotapanna and let us go deeper into this.
“Catunnaṁ kho, āvuso, dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
“Friend, through the presence of four qualities, the Blessed One has declared of this person:
‘This person is a stream-enterer, not destined for the lower realms, fixed in destiny, one who is bound for full awakening.’”
Katamesaṁ catunnaṁ?
What are these four?
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti— itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti.
Here, friend, a noble disciple is possessed of unshakable confidence (aveccappasāda) in the Buddha:
‘The Blessed One is indeed the Worthy One, the Fully Enlightened One,
perfect in true knowledge and conduct, the Well-Gone One, the Knower of the Worlds,
the Incomparable Leader of Persons to be Tamed, the Teacher of gods and humans,
the Enlightened One, the Blessed One.’
Dhamme aveccappasādena samannāgato hoti— svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṁ veditabbo viññūhīti.
He is possessed of unshakable confidence in the Dhamma:
‘The Dhamma is well-expounded by the Blessed One,
directly visible, immediate, inviting one to come and see,
leading onward, to be experienced individually by the wise.’
Saṅghe aveccappasādena samannāgato hoti— suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni attha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassāti.
He is possessed of unshakable confidence in the Saṅgha:
‘The Blessed One’s Saṅgha of disciples is practicing the good way,
is practicing the upright way,
is practicing the true path,
is practicing the proper path —
that is, in the four yuga, the eight types of individuals appearing in each yuga
This Saṅgha of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation —the unsurpassed field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti— akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthesu aparāmaṭṭhehi samādhisaṁvattanikehīti.
He is possessed of virtues dear to the noble ones —unbroken, untorn, unblemished, unspotted, liberating, praised by the wise,untainted, conducive to concentration.
Imesaṁ kho, āvuso, catunnaṁ dhammānaṁ samannāgamanahetu evamayaṁ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.
Friend, it is due to the presence of these four qualities that the Blessed One has declared of this person:
‘This person is a stream-enterer, not destined for lower realms, fixed in destiny, and bound for full awakening.’”
5. Dutiyasāriputtasutta(SN55.5): This is an important and interesting sutta which explains what does “sota” means. Some traditions believe that “sota” means hearing and some other traditions believe that “sota” is very special and cannot be accomplished in this very life without closing all the “six sense doors”. This causes lot of hardship for any person who is truly on the path and not sure what to do. Let us understand this sutta in deeper essence.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
Then the Venerable Sāriputta approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting there, the Blessed One said this to the Venerable Sāriputta:
“‘Sotāpattiyaṅgaṁ, sotāpattiyaṅgan’ti hidaṁ, sāriputta, vuccati. Katamaṁ nu kho, sāriputta, sotāpattiyaṅgan”ti?”
“‘Factor of stream-entry, factor of stream-entry’ — this, Sāriputta, is said.
But what, Sāriputta, is the factor of stream-entry?”
“Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.
“Bhante, association with good persons (sappurisasaṁsevo) is a factor of stream-entry,
listening to the true Dhamma (saddhammassavanaṁ) is a factor of stream-entry,
wise attention (yonisomanasikāro) is a factor of stream-entry,
practice in accordance with the Dhamma (dhammānudhammappaṭipatti) is a factor of stream-entry.”
“Sādhu sādhu, sāriputta. Sappurisasaṁsevo hi, sāriputta, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgaṁ.”
“Good, good, Sāriputta!
Indeed, Sāriputta, association with good persons is a factor of stream-entry,
hearing the true Dhamma is a factor of stream-entry,
wise attention is a factor of stream-entry,
practice in accordance with the Dhamma is a factor of stream-entry.”
‘Soto, soto’ti hidaṁ, sāriputta, vuccati. Katamo nu kho, sāriputta, soto”ti?
“‘Stream, stream’ — this, Sāriputta, is said.
But what, Sāriputta, is the stream?”
“Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi”ti.
“Bhante, this very Noble Eightfold Path is the stream, that is:
right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
“Sādhu sādhu, sāriputta. Ayameva hi, sāriputta, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.”
“Good, good, Sāriputta. This very Noble Eightfold Path is the stream, that is:
right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
‘Sotāpanno, sotāpanno’ti hidaṁ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpanno”ti?
“‘Stream-enterer, stream-enterer’ — this, Sāriputta, is said.
But what, Sāriputta, is a stream-enterer?”
“Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti.
“Bhante, whoever is endowed with this Noble Eightfold Path —
that one is called a stream-enterer, and that venerable one is thus named, thus known [in the world].”
“Sādhu sādhu, sāriputta. Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṁ vuccati sotāpanno, svāyaṁ āyasmā evaṁnāmo evaṅgotto”ti.
“Good, good, Sāriputta.
Indeed, Sāriputta, whoever is endowed with this Noble Eightfold Path —
that one is called a stream-enterer, and that venerable one is thus named, thus known [in the world].”
This sutta is profound because it gives three tightly interconnected definitions:
| Concept | Defined As |
|---|---|
| Sotāpattiyaṅga | Four factors: Sappurisasaṁseva, Saddhammassavanaṁ, Yonisomanasikāra, Dhammānudhammappaṭipatti |
| Soto (stream) | The Noble Eightfold Path |
| Sotāpanno | One who is established in that very path |
6.Sotāpattiphalasutta(SN55.55): Continuing on the previous mention of Sotāpattiyaṅga, let us go further into this sutta and see how these work
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattanti.
Katame cattāro?
Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—
ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṁvattantī”ti.
“Bhikkhus, these four things, when developed and cultivated, lead to the realization of the fruit of stream-entry.
What four?
Association with good persons (sappurisasaṁsevo),
hearing the true Dhamma (saddhammassavanaṁ),
wise attention (yonisomanasikāro), and practice in accordance with the Dhamma (dhammānudhammappaṭipatti).
These, bhikkhus, are the four things which, when developed and cultivated, lead to the realization of the fruit of stream-entry.” This sutta is direct and powerful. It presents the four key conditions — not merely for entering the stream (sotāpatti), but for actually realizing its fruition (sotāpattiphala). The Buddha emphasizes development (bhāvitā) and repetition (bahulīkatā) — which imply daily practice and contemplation, not one-time acts.
1️⃣ Sappurisasaṁsevo — Association with a Sappurisa
Sappurisa = “true person,” noble individual, wise, morally upright
Saṁsevo = association, reliance, intimate connection
In MN 125 – Sappurisasutta Buddha says that association with a Sappurisa is the first prerequisite for the arising of right view.
In Practice:
A Sappurisa is one who has internalized Dhamma — possibly a Sotāpanna or beyond — or someone who faithfully guides others without defilements of gain, fame, or ego. It may be a teacher, a mentor, or a spiritual friend.
Their qualities rub off — their conduct and insight silently shift our mental baseline.
🪷 Sappurisa is the living Dhamma embodied.
2️⃣ Saddhammassavanaṁ — Listening to the True Dhamma
Saddhamma = “true” Dhamma — not mixed with rituals, wrong views, or corrupted formulations
Savanaṁ = hearing, studying, reflecting
The Buddha praises saddhammassavanaṁ in numerous suttas,as in Dhammassavanasutta – AN 5.202:
“Hearing Dhamma leads to faith, investigation, effort, mindfulness, concentration — ultimately wisdom.”
But not all Dhamma is Saddhamma. Only that which:
Is free from self-view,
Leads to dispassion,
Clarifies causality (paṭiccasamuppāda),
Aligns with anattā, anicca, dukkha,
Is free from eternalism and nihilism.
In Practice:
Seek early sutta-based teachings,
Reflect deeply after listening — let the words unfold insight, not just accumulate information, Avoid the trap of charismatic speakers over clear Dhamma.
🪷 True Dhamma cuts the root of identity, not just soothes the ego.
3️⃣ Yonisomanasikāro — Wise Attention
Yoni = “womb, origin, source” → the deep root of things (As in AN10.58 – Mulakasutta)
Manasikāra = mental application, attending to
Thus: “Attending to things through their root causes” as “wise attention is the single most important condition for the abandoning of defilements.” It is the direct opposite of ignorance.
In Practice:
Wise attention means:
Seeing everything through anicca, dukkha, anattā,
Observing thoughts and feelings as conditioned, not “mine”,
Not feeding the mind with identity-making, craving, or aversion.
Example:
Instead of “why did he insult me?”, wise attention asks:
“What is the nature of the anger arising now?”
“How is this feeling conditioned?”
🪷 Yonisomanasikāro turns every moment into a vipassanā moment.
4️⃣ Dhammānudhammappaṭipatti — Practice in Accord with the Dhamma
Dhamma-anudhamma-paṭipatti = practicing Dhamma according to Dhamma, not merely performing rituals or faith-based customs, but aligning conduct, intention, and insight with the principles of causality, non-clinging, and liberation. This is already covered in earlier section under 55.5 wherein cultivating the noble eight-fold path helps in achieving Sotapanna and beyond.
It means:
Restraining senses (indriya-saṁvara),
Cultivating sila, samādhi, paññā,
Abandoning unwholesome roots, even in daily acts,
Being honest inwardly and outwardly — no split between theory and practice.
In Practice:
Acting in accordance with right view,
Living in such a way that your choices reflect impermanence and non-self,
Developing the Noble Eightfold Path, not selectively but as a whole.
🪷 Dhamma practiced out of craving is not Dhamma. Practice aligned with insight is Dhamma.
7. Dutiyasaraṇānisakkasutta(SN55.25): Let us now attempt to understand two important sutta on Sarakāni who was drinking and before death had heard dhamma from Buddha. Now, in this sutta, after the death of Sarakāni, many sakyans complain that these days it is very easy to become Sotapanna and anyone can achieve it. Just like these days, all traditions have made Sotapanna a very hard and impossible way to achieve in this life and one should keep trying a lot. Let us understand what Buddha is trying to explain to Sakyans who are here to get clarity on Sarakāni who was drinking everyday before his death.
The earlier sutta if in SN55.24 which talks about Sarakāni being a drunkard meeting the Buddha.
Let’s now explore in full detail the key phrase from SN 55.24 (Sarakāni Sutta):
“Hāsapañño, javanapañño, vimuttiyā ca samannāgato”
This triad is crucial to understanding the quality of wisdom (paññā) and realization in a stream-enterer like Sarakāni — whom the Buddha defends against social criticism. We’ll go word-by-word, then phrase-by-phrase, and finally reveal the layered implications in doctrinal and meditative terms.
🟦 Full Phrase:
“Hāsapañño, javanapañño, vimuttiyā ca samannāgato.”
1️⃣ Hāsapañño
hāsa – from the root √hasa: to laugh, to smile
In extended usage: lightness, playfulness, superficiality
paññā – wisdom, understanding
hāsapañña = “laughing wisdom,” or more accurately: shallow, superficial understanding
✅ Meaning:
This is the most basic level of discernment. It refers to:
Someone who understands superficially, through mere memorization or rote hearing,
May quote Dhamma texts or phrases but lacks penetrative reflection or transformative depth.
🟡 Hāsapañño is like someone who “knows the words but not the taste.”
🧘 In Practice:
A hāsapañña-person: Has initial contact with Dhamma, May take joy or inspiration in teachings,
But hasn’t turned knowledge inward toward real uprooting of defilements.
2️⃣ Javanapañño
javana – from √ju: to move quickly; in Pāli it means impulsion, force, active mental processing
javanapañña – “impulsive” or “driving wisdom”; forceful, sharp insight
✅ Meaning:
This is a higher level of paññā: One who not only understands but does so quickly and energetically,
Possesses insight that cuts through doubt and conceptual fog with precision and momentum.
🟠 Javanapañño is one whose wisdom is in motion, engaged, functional.
🧘 In Practice:
A javanapañña-person:
Sees arising and ceasing of phenomena in real time (e.g. in vipassanā),
Applies the Dhamma swiftly when confronted with craving or aversion,
Can “see through” the illusion of permanence or self without delay.
3️⃣ Vimuttiyā ca samannāgato
vimuttiyā – instrumental case of vimutti: liberation, release
samannāgato – endowed with, possessed of, accompanied by
→ “Endowed with liberation”
✅ Meaning:
This points to actual realization, not just intellectual understanding.
It refers here specifically to sotāpattiphala — the first stage of irreversible liberation, marked by:
Destruction of sakkāya-diṭṭhi (identity view),
Abandoning vicikicchā (doubt),
Giving up sīlabbata-parāmāsa (clinging to mere rituals)
🔵 Vimuttiyā ca samannāgato is the one who has tasted freedom — not fully an arahant, but entered the stream of irreversible awakening.
Let us now get going into Sīlabbata-parāmāsa which can be broken down to sīla + vata + parāmāsa
🔹 Sīla – Ethical discipline, moral restraint, virtue. Typically refers to precepts (pañcasīla, etc.)
🔹 Vata – Observances, vows, austerities. Often ritualistic practices, including fasts on Uposatha day without understanding the essence, celibacy, self-torture of refraining from eating, fire ceremonies, moon worship, bathing in rivers (like Ganges), etc.
🔹 Parāmāsa – Clinging, grasping, fixation, attachment based on misapprehension
From √mas: to touch → parāmāsa = touching incorrectly, grasping wrongly
✅ Full Connotation
Sīlabbata-parāmāsa = “The mistaken grasping at virtue and observances [as ends in themselves]”
It refers to the belief that mere moral conduct (sīla) or ritual acts (vata) can purify one’s mind or lead to liberation, even in the absence of right view, insight, or inner transformation.
🧭 Putting it All Together
The Buddha says of Sarakāni:
“He was not just hāsapañño (a superficial wise man),
not only javanapañño (a sharp-minded man),
but vimuttiyā ca samannāgato — he had actually attained liberation by practical understanding”
This is praise of transformation over theory.
It emphasizes: Wisdom that has gone through all three stages:
From superficial exposure → To sharp, intuitive clarity →To actual release (vimutti).
8. Samphassasutta(SN25.4): Let us contrast the Sarakāni state with what Buddha says here in this sutta and that will provide more clarity.
“Cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī; sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso anicco vipariṇāmī aññathābhāvī.
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī, dhammānusārī, niyatā sambodhiparāyano’”ti.
Detailed Explanation:
Cakkhusamphasso: Contact at the eye; the interaction between the eye and visible forms.
Sotasamphasso: Contact at the ear; the interaction between the ear and sounds.
Ghānasamphasso: Contact at the nose; the interaction between the nose and smells.
Jivhāsamphasso: Contact at the tongue; the interaction between the tongue and tastes.
Kāyasamphasso: Contact at the body; the interaction between the body and tactile sensations.
Manosamphasso: Contact at the mind; the interaction between the mind and mental objects or thoughts.
Each of these forms of contact is described as:
Anicco: Impermanent; not lasting.
Vipariṇāmī: Not as expected
Aññathābhāvī: Becoming otherwise; leading to a different state.
When the Buddha says:
“Cakkhusamphasso… vipariṇāmī aññathābhāvī” He means:
Eye-contact (and all the other six) is not just impermanent, but it is bound to reverse, decay, or shift unexpectedly,
It cannot be relied upon for satisfaction, identity, or permanence.
This is precisely what leads to dukkha if one clings to it. Vipariṇāma = the engine of dukkha when fueled by taṇhā.
This emphasizes the transient nature of sensory experiences and mental phenomena.
Anicca vs Vipariṇāmī
| Term | Meaning | Emphasis |
|---|---|---|
| Anicca | Impermanent, not lasting | All conditioned things decay |
| Vipariṇāmī | Change in a disappointing, unexpected, or reversing way | What we hope will stay or satisfy eventually betrays us |
“Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati ‘saddhānusārī, dhammānusārī, niyatā sambodhiparāyano’”ti.
Yo… saddahati adhimuccati: Whoever has faith and is firmly committed to these teachings
Saddhānusārī: One who follows faith; a practitioner guided by confidence in Buddha and Dhamma eventhough he has not yet penetrated into dhamma or has not got any experience in jhāna
Dhammānusārī: One who follows the Dhamma; a practitioner guided by the teachings and understanding using wisdom and need not get into jhāna
Niyatā sambodhiparāyano: Destined for full awakening; assured of reaching enlightenment.
In the context of the Sarakāni Sutta, this passage serves to illustrate the qualities of a person who, despite apparent shortcomings (like Sarakāni’s indulgence in alcohol), possesses a deep understanding and faith in the Dhamma. Such a person is not bound for lower realms but is assured of progress towards enlightenment.
Buddha emphasizes that it’s not mere external behavior that determines one’s spiritual destiny but the internal realization and commitment to the truth of impermanence with relation to nature of sensory experiences.
9. Khandhasutta(SN25.10) & Rūpasutta(SN25.2): A very important sutta to understand these two kind of ariya-puggala as in Saddhanusari and Dhammanusari.
“Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā … saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.
Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti’.
Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.
🔶 Five Aggregates Are Impermanent, Unreliable, and Change Unexpectedly
Rūpaṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā aniccā vipariṇāmī aññathābhāvī; saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṁ aniccaṁ vipariṇāmi aññathābhāvi.
“Bhikkhus, form (rūpa) is impermanent (anicca), it changes in unexpected ways (vipariṇāmī), it becomes otherwise (aññathābhāvi).
Feeling (vedanā) is impermanent, changes unexpectedly, becomes otherwise.
Perception (saññā) is impermanent, changes unexpectedly, becomes otherwise.
Mental formations (saṅkhārā) are impermanent, change unexpectedly, become otherwise.
Consciousness (viññāṇa) is impermanent, changes unexpectedly, becomes otherwise.”
This is not just theory. The Buddha is describing the three defining characteristics of each aggregate:
Anicca – not lasting; subject to decay
Vipariṇāmī – liable to sudden, unwanted reversal or change (like aging, illness, loss)
Aññathābhāvi – becomes otherwise; no essence, constantly shifting into something else
This penetrative reflection is the foundation for insight (vipassanā).
🔶 Faith-follower (Saddhānusārī)
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati: ‘saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.’
“Bhikkhus, whoever has faith in these teachings in this way — and is firmly devoted to them —
he is called a faith-follower (saddhānusārī),
he has entered the fixed course of rightness (sammattaniyāma),
he has entered the domain of noble beings (sappurisabhūmi),
he has passed beyond the domain of worldlings (puthujjanabhūmi).
He is incapable of committing any act that would lead him to hell, the animal realm, or the realm of ghosts.
And he is incapable of dying without having realized the fruit of stream-entry.”
🧭 Key Insight:
Saddhānusārī has not yet seen with wisdom, but has unshakable intuitive faith (aveccappasāda).
Already crossed the boundary from “outsider” to insider on the path.
His future attainment is guaranteed — but insight has not yet dawned.
🔶 Dhamma-follower (Dhammānusārī)
Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.’
“Bhikkhus, for one in whom these teachings are acceptable after even a measure of reflection with wisdom (paññāya mattaso nijjhānaṁ khamanti),
he is called a Dhamma-follower (dhammānusārī),
he has entered the fixed course of rightness,
entered the noble ground,
surpassed the worldly ground.
He is incapable of performing actions that would cause rebirth in hell, animal, or ghost realms.
And he too is incapable of dying without realizing the fruit of stream-entry.”
🧭 Key Insight:
Dhammānusārī is more developed than the saddhānusārī.
He has begun to use wisdom to verify the truth of anicca, vipariṇāma, aññathābhāva.
He’s like someone in the last step before a breakthrough — already transformed, but not yet irreversibly established in the path.
🔶 Stream-enterer (Sotāpanno)
Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano.’”
“Bhikkhus, one who understands and sees these phenomena in this way is called:
a stream-enterer (sotāpanno),
not liable to fall into lower realms (avinipātadhammo),
fixed in destiny (niyato),
and bound for full awakening (sambodhiparāyano).”
🧘 Analysis:
This is the one who has directly seen the truths — particularly anicca, dukkha, and anattā — through insight.
He has abandoned the three fetters:
Sakkāya-diṭṭhi (self-view),
Vicikicchā (doubt),
Sīlabbata-parāmāsa (clinging to rituals)
His progress to Nibbāna is now irreversible.
🧠 Table showing each one of these accomplishments
| Type | Characteristic Insight | Standing | Future |
|---|---|---|---|
| Saddhānusārī | Faith in the truth of Dhamma | Entered noble domain | Will attain Sotāpatti |
| Dhammānusārī | Reflective acceptance by wisdom | Same as above | Will attain Sotāpatti |
| Sotāpanna | Direct experiential realization | Irreversible insight | Nibbāna guaranteed |
10. Pathavīdhātusutta(SN25.9): Let us now explore from the understanding of Saddhānusari, Dhammānusari and Sotāpanna with relation to dhatu which is important starting point than just sitting in closed eyes and meditation expecting the kalapa’s to show up or bhanga to happen as indicated in Vissuddhimagga of Buddhagosa.
“Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī; āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu aniccā vipariṇāmī aññathābhāvī.
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati, ayaṁ vuccati: ‘saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.’”
1. Impermanence and Unreliability of the Six Elements
“Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī…”
and so on for:
Āpodhātu (water element)
Tejodhātu (fire/heat element)
Vāyodhātu (wind/motion element)
Ākāsadhātu (space element)
Viññāṇadhātu (consciousness element)
“Bhikkhus, the earth element is impermanent (aniccā), it changes in a way contrary to expectations (vipariṇāmī), and becomes otherwise (aññathābhāvī).
Likewise the water element, the fire element, the air element, the space element, and the consciousness element — all are impermanent, subject to reversal, and become otherwise.”
🔍 Deeper Reflection: These six dhātus are the building blocks of experience — not metaphysical substances but perceivable processes:
| Element (dhātu) | What It Refers To |
|---|---|
| Pathavī (earth) | Solidity, structure, resistance |
| Āpo (water) | Cohesion, fluidity |
| Tejo (fire) | Temperature, energy, metabolism |
| Vāyo (wind) | Movement, tension, expansion |
| Ākāsa (space) | Openness, hollowness, gaps |
| Viññāṇa (consciousness) | Knowing capacity of each sense and the mind |
Each of these, the Buddha says, is:
Aniccā – arises and passes,
Vipariṇāmī – changes unexpectedly,
Aññathābhāvī – turns into something else, does not hold to any fixed identity.
🪷 When we build “I” on these, that “I” is built on sand.
2. Saddhānusārī — The Faith-Follower
“Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati…”
“Bhikkhus, one who has faith in these things in this way, and is firmly devoted to them —”
That is:
He believes, not vaguely or culturally, but with clarity, in the impermanence, vulnerability, and ungraspability of the six elements.
Ayaṁ vuccati: ‘saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ…’
“He is called a faith-follower (saddhānusārī).
He has entered the fixed course of rightness (sammattaniyāma).
He has entered the domain of the noble ones (sappurisabhūmi).
He has passed beyond the domain of worldlings (puthujjanabhūmi).”
3. Irreversible Progress
🔹 Pāli:
“Abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya…”
“He is incapable of doing any action which, if done, would cause rebirth in hell, the animal realm, or the realm of hungry ghosts.”
This marks a radical transformation — the person has crossed a threshold of irreversible inner shift.
4. Guarantee of Sotāpattiphala
“Abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.”
“And he is incapable of dying before realizing the fruit of stream-entry.”
This is one of the most reassuring affirmations in all of Dhamma.
Once a person has seen rightly, even at the level of faith, and turned the mind toward truth — liberation is inevitable.
| If one | Then one is |
|---|---|
| Has unshakable faith in this truth | Saddhānusārī |
| Reflects on it with discernment | Dhammānusārī |
| Directly realizes it through insight | Sotāpanna |
Dhammānusārī — One Guided by the Dhamma (Wisdom-Based Follower)
Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ; abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya; abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.’
“Bhikkhus, for one in whom these phenomena are agreeable (khamanti) to reflection,
even to a modest extent (mattaso nijjhānaṁ) through wisdom (paññāya),
this person is called a Dhamma-follower (dhammānusārī).
He has entered the fixed course of rightness (sammattaniyāma),
he has entered the domain of noble persons (sappurisabhūmi),
he has passed beyond the worldling’s domain (puthujjanabhūmi).
He is incapable of doing any deed that would lead to rebirth in hell, the animal realm, or the realm of hungry ghosts.
And he is incapable of dying without realizing the fruit of stream-entry.”
Deeper Analysis:
This is one who is beginning to deeply contemplate impermanence, reversal, and mutability — not just with faith, but with emerging clear discernment.
This person has not yet broken the fetters, but is irrevocably on the trajectory toward that.
The wisdom here may be modest (“mattaso”) — but it’s aligned with reality and not theory-bound.
🪷 A dhammānusārī is one whose wisdom has begun to cut at the root of ignorance — even before full realization.
Sotāpanno — The Stream-Enterer
Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano.’”
“Bhikkhus, one who understands (pajānāti) and sees (passati) these phenomena in this way
is called a Stream-enterer (sotāpanno)
one not liable to fall into lower realms (avinipātadhammo),
fixed in destiny (niyato),
and one who is bound for full awakening (sambodhiparāyano).”
Deeper Analysis:
This person:
Has directly seen the three characteristics (anicca, dukkha, anattā) in the six elements,
Has eradicated the three fetters:
Sakkāya-diṭṭhi (self-identity view),
Vicikicchā (doubt),
Sīlabbata-parāmāsa (attachment to rules & rituals),
Has irreversible insight into conditionality and non-self,
Cannot regress to wrong view or immoral rebirth.
🟦 The sotāpanna is one in whom insight has become reality, not just reflection.
🧠 Summary Table (Linked to Dhātus Insight)
| Person | Relationship to anicca/vipariṇāmī/aññathābhāva | View / Insight | Future Destiny |
|---|---|---|---|
| Saddhānusārī | Has faith that the elements are impermanent and unreliable | Unshakable trust | Guaranteed stream-entry |
| Dhammānusārī | Wisely reflects and accepts this with discernment | Beginning of direct wisdom | Guaranteed stream-entry |
| Sotāpanna | Sees and knows this directly through insight | Fetterless, stable realization | Guaranteed Nibbāna in max 7 becoming or bhava |
🧭 Practical Insight
This sutta serves as a deep map of progressive realization, where:
First, one trusts the teaching on the elements’ instability,
Then one starts to reflect on it with discernment,
Finally, one penetrates it with liberating wisdom.
It shows that just knowing these six elements change is not enough —
what matters is whether we see their nature clearly enough to stop clinging.
This way of seeing is what is called as “aveccapasada” or experiential faith in Buddha, Dhamma and Sangha
What is Aveccappasāda?
🔤 Etymology: Avecca = from ava + vijjā, meaning “having known/realized with certainty”
Pasāda = serene confidence, trust, clarity
✅ Meaning:
“Confidence born of certainty.”
A serene and irreversible trust that arises not from belief, but from direct knowledge and seeing.
It is not blind faith — rather, it’s the natural fruit of insight.
Connection to Insight:
Aveccappasāda arises when one sees for oneself:
“Rūpaṁ aniccaṁ vipariṇāmī aññathābhāvī…”
“Viññāṇadhātu aniccā vipariṇāmī aññathābhāvī…”
Not just understands intellectually, but when this becomes the frame through which experience is seen moment to moment.
Then:
✨ Faith turns into confidence.
✨ Confidence becomes irreversible.
✨ Clinging to identity, doubt, and rituals vanish.
This is aveccappasāda — the inner compass of a noble disciple.
🧘 Aveccappasāda and the Three Individuals
| Type | Faith | Wisdom | Aveccappasāda? |
|---|---|---|---|
| Saddhānusārī | ✔️ Firm faith | Not yet full insight | 🌱 Germinating |
| Dhammānusārī | ✔️ Based on reflection | ✔️ Emerging wisdom | 🌿 Growing |
| Sotāpanna | ✔️ Rooted | ✔️ Directly sees Dhamma | ✅ Fully established aveccappasāda |
🪷 Summary:
Yes — this way of seeing impermanence, reversal, and change in all dhammas
→ leads to aveccappasāda,
→ which is the mark of one who has entered the stream.
“Yo kho, vakkali, dhammaṁ passati so maṁ passati;
yo maṁ passati so dhammaṁ passati.
Dhammañhi, vakkali, passanto maṁ passati; maṁ passanto dhammaṁ passati.
“Whoever sees the Dhamma, sees me; whoever sees me, sees the Dhamma.” (Vakkalisutta -SN22.87)
yo paṭiccasamuppādaṁ passati so dhammaṁ passati; yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti. (MN28- Mahāhatthipadopamasutta)
A simple example to understand Aniccā – arises and passes, Vipariṇāmī – changes unexpectedly,
Aññathābhāvī – turns into something else, does not hold to any fixed identity.
🧒🏻→👦🏽→🧑🏼🦱 THE LIFE OF A CHILD: A LIVING EXAMPLE OF THREE PERCEPTIONS
We will take the developmental arc of a child — from infancy to youth — and apply each of the three insights:
1️⃣ Anicca — Impermanence
Meaning: Whatever arises is bound to cease. No state remains the same even for a moment.
👶 Example:
The soft skin of a baby,
The gurgling laugh,
The smell of milk on its breath — All these pass.
By the time the baby reaches 3 years old, almost none of these exact characteristics remain.
🪷 Reflection:
“That which I loved is not here anymore.
That adorable baby is not gone to death — but it’s not here in the same way.”
Anicca is not some cosmic principle — it’s what your own eyes can see in a family photo album.
2️⃣ Vipariṇāmi — Becomes Contrary to Expectation
Meaning: What is pleasing or satisfying now eventually turns — not just ends, but changes in a way that contradicts our hopes.
👦🏽 Example:
The child starts to walk, talk — we feel joy.
But soon they begin to disobey, argue, develop ego, preferences, and emotional swings.
We thought we had a sweet obedient child… but now they’re defiant, or anxious, or distant.
This is vipariṇāma: The same thing we rejoiced in turns into something we never expected.
🪷 Reflection:
“He used to say ‘mama’ so lovingly — now he says ‘leave me alone’.”
“I thought I’d protect this innocence — now I’m negotiating with a storm of hormones.”
3️⃣ Aññathābhāvī — Becomes Otherwise / Alien
Meaning: A thing becomes so changed it feels like it’s not the same thing anymore — it becomes other.
🧑🏼🦱 Example:
Look at a photo of your teenage son or daughter.
The shape of the face, the voice, the thinking — even personality changes.
That baby you held — now smokes, has ideologies, speaks a language you didn’t teach.
It’s not that they changed slightly — they’ve become otherwise, aññathā.
You may ask: “Where is my baby?”
And the answer is:
He/she is no longer here. That phenomenon has passed.
What stands before you now is aññathābhāvī — something altogether otherwise
How does one progress on Dhamma starting with Sotapatti phala as Sotapanna?
He understands through wisdom on dhatu, ayātana & Paticcasamutpada as indicated in below pyramid
11.Cakkhusutta(SN25.1): This sutta provides clarity relating to Saddhanusari and Dhammanusari just by listening to the noble one’s exposition through a spiritual friend or dhamma friend by knowing the 6 senses. In the above, we covered on dhatu’s on the same lines of aniccā vipariṇāmī aññathābhāvī which is the prerequisite for being a “aveccapasāda“
Cakkhuṁ, bhikkhave, aniccaṁ vipariṇāmi aññathābhāvi;
Sotaṁ aniccaṁ vipariṇāmi aññathābhāvi;
Ghānaṁ aniccaṁ vipariṇāmi aññathābhāvi;
Jivhā aniccā vipariṇāmī aññathābhāvī;
Kāyo anicco vipariṇāmi aññathābhāvi;
Mano anicco vipariṇāmī aññathābhāvī.
“Bhikkhus, the eye (cakkhu) is impermanent, subject to reversal, becomes otherwise.
The ear (sota) is impermanent, subject to reversal, becomes otherwise.
The nose (ghāna) is impermanent, subject to reversal, becomes otherwise.
The tongue (jivhā) is impermanent, subject to reversal, becomes otherwise.
The body (kāyo) is impermanent, subject to reversal, becomes otherwise.
The mind (mano) is impermanent, subject to reversal, becomes otherwise.”
🔍 Deep View:
This sutta shifts attention from aggregates (khandha) and elements (dhātu) to the sense faculties (āyatana) — showing that even the very organs or doors of contact are:
Aniccā — arise and pass, not stable
Vipariṇāmī — change in ways that betray expectation
Aññathābhāvī — cannot be relied upon to remain “as they are”
It removes all foothold for self even at the level of perception channels.
2. Saddhānusārī — Faith Follower
Yo, bhikkhave, ime dhamme evaṁ saddahati adhimuccati—ayaṁ vuccati saddhānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;
abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya;
abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.
“Bhikkhus, whoever has faith in these things in this way, and is firmly devoted to them,
is called a saddhānusārī — one who follows through faith.
He has entered the fixed course of rightness (sammattaniyāma),
entered the domain of the noble ones (sappurisabhūmi),
passed beyond the worldling’s ground (puthujjanabhūmi).
He is incapable of performing any action that would lead to rebirth in hell, the animal realm, or the realm of ghosts.
He is also incapable of dying before realizing the fruit of stream-entry.”
3. Dhammānusārī — Dhamma-Follower (Wisdom Based)
Yassa kho, bhikkhave, ime dhammā evaṁ paññāya mattaso nijjhānaṁ khamanti, ayaṁ vuccati: dhammānusārī, okkanto sammattaniyāmaṁ, sappurisabhūmiṁ okkanto, vītivatto puthujjanabhūmiṁ;
abhabbo taṁ kammaṁ kātuṁ, yaṁ kammaṁ katvā nirayaṁ vā tiracchānayoniṁ vā pettivisayaṁ vā upapajjeyya;
abhabbo ca tāva kālaṁ kātuṁ yāva na sotāpattiphalaṁ sacchikaroti.”
“Bhikkhus, for whom these dhammas are acceptable upon reflection, even to a modest degree, through wisdom —
that person is called a dhammānusārī, a follower through Dhamma.
He has entered the fixed course of rightness, the domain of the noble ones, has passed beyond the worldling’s ground.
He is incapable of performing any act that leads to rebirth in hell, the animal realm, or ghost realm.
And he is incapable of dying before realizing the fruit of stream-entry.”
4. Sotāpanna — Stream-Enterer
Yo, bhikkhave, ime dhamme evaṁ pajānāti evaṁ passati, ayaṁ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.
“Bhikkhus, one who fully understands and sees these dhammas in this way
is called a sotāpanna — one who has entered the stream,
not subject to rebirth in lower realms (avinipātadhammo),
fixed in destiny (niyato),
and bound for full awakening (sambodhiparāyano).”
🧠 Comparative Summary of the Three Structures
| Base Dhamma | Insight Object | Faith-Based | Wisdom-Based | Realization |
|---|---|---|---|---|
| Khandhas | SN 22 — form, feeling, etc. | Saddhānusārī | Dhammānusārī | Sotāpanna |
| Dhātus | Earth, water, etc. | Saddhānusārī | Dhammānusārī | Sotāpanna |
| Āyatanas | Eye, ear, etc. | Saddhānusārī | Dhammānusārī | Sotāpanna |
12. Sotānugatasutta(AN4.191): Let us now come to an interesting sutta which talks about “sota” as in hearing the dhamma as opposed to earlier way of seeing sota as “knowing noble eight fold path”. In this sutta, Buddha explains on how the gradual transition happens and how one gets to the end of suffering by arriving at Sotapanna.
First Benefit (Paṭhamo Ānisaṁso)
Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.
Tassa tattha sukhino dhammapadā plavanti.
Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti.
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.
Here, monks, a monk learns and retains the Dhamma —
the discourses (sutta), mixed prose and verse (geyya), explanations (veyyākaraṇa), verses (gāthā), inspired utterances (udāna), “thus it was said” sayings (itivuttaka), birth stories (jātaka), wonderful and marvellous teachings (abbhutadhamma), and analytical discussions as in question and answers (vedalla).
These teachings become well retained by ear, recited by speech, thoroughly contemplated in the mind, and deeply penetrated by view.
Then, having lost mindfulness at the time of death, he is reborn in one of the deva realms.
There, while happy, Dhamma verses come to him (arise, float to him).
Slow is his arising (meaning awakening is not immediate), but he quickly becomes one who attains distinction (i.e., realization).
This is the first benefit to be expected of those teachings which are well-heard, recited, mentally examined, and penetrated with right view.
Second Benefit (Dutiyo Ānisaṁso)
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.
Tassa tattha na heva kho sukhino dhammapadā plavanti;
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti.
Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.
Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti.
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho.
Again, monks, a monk learns and retains the Dhamma —
sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, vedalla.
Those teachings become well-heard, recited by speech, contemplated in the mind, penetrated by view.
He loses mindfulness at the time of death and is reborn in a certain deva realm.
There, not only do Dhamma verses not arise spontaneously for him,
but being a bhikkhu endowed with psychic powers (iddhimā) and mental mastery (cetovasippatto), he teaches the Dhamma to the assembly of devas.
Then he reflects: “Surely this is the same Dhamma and Vinaya under which I formerly lived the holy life.”
Slow is his arising, but he quickly becomes one who attains distinction.
This is the second benefit to be expected.
Third Benefit (Tatiyo Ānisaṁso)
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.
Tassa tattha na heva kho sukhino dhammapadā plavanti,
napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti;
api ca kho devaputto devaparisāyaṁ dhammaṁ deseti.
Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti.
Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti.
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa.
So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya.
Tassa na heva kho assa kaṅkhā vā vimati vā: ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti.
Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya.
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti…
ayaṁ tatiyo ānisaṁso pāṭikaṅkho.
Again, monks, a bhikkhu learns and retains the Dhamma —
sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, vedalla.
Those teachings become well-heard, recited aloud, reflected upon mentally, and deeply penetrated by view.
Losing mindfulness at the time of death, he is reborn in some deva realm.
There, neither do Dhamma verses come to him spontaneously,
nor does he (as a bhikkhu with powers) teach the devas;
rather, a deva himself teaches Dhamma to the deva assembly.
Hearing this, he thinks: “Surely this is that same Dhamma-Vinaya under which I previously led the holy life.”
Though slow is his arising, he quickly progresses toward realization.
Just as, monks, a man skilled in the sound of the conch (saṅkha) hears a conch while on a journey —
he would not doubt or be uncertain whether it is a conch or not.
Rather, he would conclude definitely: “It is a conch.”
So too, this monk, having previously learned the Dhamma…
This is the third benefit to be expected…
Fourth Benefit (Catuttho Ānisaṁso)
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti—
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati.
Tassa tattha na heva kho sukhino dhammapadā plavanti,
napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti,
napi devaputto devaparisāyaṁ dhammaṁ deseti;
api ca kho opapātiko opapātikaṁ sāreti:
‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti.
So evamāha: ‘sarāmi, mārisa, sarāmi, mārisā’ti.
Dandho, bhikkhave, satuppādo; atha kho so satto khippaṁyeva visesagāmī hoti.
Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā.
Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ.
Añño pana sahāyako sahāyakaṁ evaṁ vadeyya:
‘idampi, samma, sarasi, idampi, samma, sarasī’ti.
So evaṁ vadeyya: ‘sarāmi, samma, sarāmi, sammā’ti.
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti…
ayaṁ catuttho ānisaṁso pāṭikaṅkho.
Again, monks, a bhikkhu learns and retains the Dhamma —
sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, vedalla.
Those teachings become well-heard, well-recited, examined with the mind, and deeply seen with wisdom.
He loses mindfulness at death and is reborn in a certain deva realm.
There, neither do Dhamma verses arise for him,
nor does he teach the Dhamma,
nor is there a deva teaching the Dhamma;
but a spontaneously arisen being reminds another:
“Do you remember, friend, do you remember where we formerly practiced the holy life?”
He replies: “I remember, friend, I do remember.”
Though slow is his arising, he quickly becomes one who attains distinction.
Just as, monks, two friends who once played in the same sandpit
might one day reunite.
And one says to the other:
“Friend, do you remember this? Do you remember that?”
And he replies: “Yes, friend, I remember. I do remember.”
So too, this monk who learned the Dhamma…
This is the fourth benefit to be expected.
Final Summary
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā.
Monks, for those teachings that are well-heard, recited, mentally reflected upon, and deeply understood with wisdom — these four benefits are to be expected.
Let’s now go deeper into the meditative implications of each of the four ānisaṁsā (benefits) mentioned in the sutta, focusing on how these cases illustrate the workings of:
Sati (mindfulness / memory)
Saññā (perception / recognition)
Paṭipatti (actual practice)
and how past Dhamma cultivation continues to bear fruit across rebirths.
🟩 Foundational Insight: Dhamma as Saññā & Sati
The Buddha is describing four scenarios in which a person has:
Thoroughly internalized the teachings:
By hearing (sotānugatā),
Recitation (vacasā paricitā),
Reflection (manasānupekkhitā),
Insight (diṭṭhiyā suppaṭividdhā).
Yet at the time of death, there is loss of mindfulness (muṭṭhassati kālaṁ kurumāno).
Even so, the seed of Dhamma remains — and manifests across different ways in the deva realms.
This shows that right cultivation (bhāvanā) of the Dhamma creates habitual grooves of memory, perception, and potential, which continue even in the absence of immediate awareness.
🔷 First Benefit: Dhammapadā Arise by Themselves
“Tassa tattha sukhino dhammapadā plavanti…”
🔍 Meditative Meaning:
Even without active recollection, deeply embedded Dhamma reflections rise on their own like echoing waves.
This is like subconscious vipassanā saññā — the latent tendency toward impermanence (anicca-saññā), non-self, or the Four Noble Truths.
These recollections trigger insight even in the deva realm, nudging the being toward stream-entry or higher stages.
🧘♂️ Meditative Lesson:
If we repeatedly recollect Dhamma in life, it spontaneously arises in death or in rebirth.
Memory and mindfulness are no longer “our effort” but the nature of the mind.
🔷 Second Benefit: Bhikkhu Teaches Dhamma to Devas
“Bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti”
🔍 Meditative Meaning:
The monk carries with him the power of Dhamma recollection and mental mastery.
He not only remembers — he communicates and shares the Dhamma in a divine realm.
This indicates sati-sampajañña (mindfulness and clear knowing) remains operative.
Teaching reinforces his own wisdom and insight, accelerating realization.
🧘♂️ Meditative Lesson:
One who trains in Dhamma recollection and mastery over thought (cetovimutti) may retain it even across realms, and can reawaken Dhamma through teaching.
🔷 Third Benefit: A Deva Teaches Dhamma
“Devaputto devaparisāyaṁ dhammaṁ deseti”
🔍 Meditative Meaning:
The individual cannot recall the Dhamma actively, but a karmic link (kamma-sambandha) brings him into contact with beings who speak Dhamma.
External saññā triggers internal recollection.
It’s like hearing a long-forgotten song — and suddenly remembering a whole experience.
🧘♂️ Meditative Lesson:
Association with wise beings (kalyāṇamitta) matters even after death.
Dhamma spoken by another triggers internal Dhamma — showing the power of hearing (savana) and recollection (anussati).
🔷 Fourth Benefit: Recollection Prompted by Another instantaneous Being
“Opapātiko opapātikaṁ sāreti…”
🔍 Meditative Meaning:
Dhamma memory is not externally expressed, not actively remembered,
but is still latent within the being’s continuum.
A peer or fellow practitioner reminds him of their shared practice.
Through saññā + paṭigha contact, recognition dawns:
“Yes, I remember the Dhamma and the path I was on.”
🧘♂️ Meditative Lesson:
Even if active practice lapses, the force of previous cultivation remains.
Kamma, saññā, and associative triggers can revive the path — but only if foundation was strong.
Overall Meditative Summary:
| Benefit | Trigger of Dhamma Recollection | Key Faculty | Meditative Teaching |
|---|---|---|---|
| 1st | Arises spontaneously | Deep mental imprint (sati) | Recollection arises on its own |
| 2nd | Actively teaches others | Power + mindfulness | Dhamma mastery persists beyond life |
| 3rd | Hears it from another deva | Associative memory (saññā) | Hearing reactivates wisdom |
| 4th | Reminder from peer being | Kamma & contact-based memory | Even subtle contact reactivates Dhamma stream |
13. Dutiyasotāpannasutta(SN48.3) – This sutta is important in terms of developing all the five faculties which are in different degree as indicated in the earlier sutta. One should know that when we get into Buddha and Dhamma, only Faith faculty (saddha) is developed to some extent and all other remaining faculty is yet to be developed or is partially developed in some people. While the development happens, he/she gets insight into these four.
1. Assada
2. Adeenava
3. Nissarna
4. Yathabhuta
For these 3 of them, one need to completely understand in stages Mahadukkhakhandasutta(MN13)
ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?
14. Sotāpannasutta(SN23.7) and SotāpannasuttaSN22.109: In these sutta, Buddha explains that when one gets to understand the FIVE aggregates, in terms of origin, ending, gratification, drawback, and escape, then he would reach Sotapanna. To understand it through “wisdom” or aveccapasāda, one need to reflect upon Sattaṭṭhānasutta(SN22.57) and Upādānaparipavattasutta(SN22.56), this helps in totally understand from Sotapanna to Arahat. This one sutta is sufficient in order to get there.
15. Balasutta(AN9.5): This sutta is for all the 4 kind of ariya puggala in terms of four kind of bala or strength as in Paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgāhabalaṁ. A person who is endowed with these strength need not have to be afraid of death and being born in bad destination. This sutta helps in gaining confidence in Buddha, Dhamma and Sangha which is a prerequisite for being a Sotapanna.
Summary:
Paññābalaṁ – It is about knowing what should be done and what should not be done, what should be developed and what should not be developed.
vīriyabalaṁ – It is about developing those that needs to be developed which is beneficial and removing those qualities that are not beneficial and ensuring that those that are beneficial grows and those that does not benefit is removed from the mind.
anavajjabalaṁ – It is about being blameless by body, speech and mental interaction with oneself and others.
saṅgāhabalaṁ – Let us go over this one in detail as it is most important in this sutta.
Cattārimāni, bhikkhave, saṅgahavatthūni— dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā.
“Bhikkhus, there are these four bases for harmony (means of sustaining cohesion and unity):
Giving (dānaṁ), kind speech (peyyavajjaṁ), beneficial conduct (atthacariyā), and impartiality (samānattatā).”
🧘 Analysis:
Saṅgaha means inclusion, unification, support, integration.
Vatthūni means “bases” or “foundations.” These four are not just social ethics, but foundations for deep kalyāṇamittatā (noble friendship) and sīla–samādhi–paññā to flourish which is corner stone from Sotapanna to Arahat.
Etadaggaṁ, bhikkhave, dānānaṁ yadidaṁ dhammadānaṁ.
“And of these acts of giving, the foremost is the gift of the Dhamma (dhammadānaṁ).”
🧘 Analysis:
While giving material things is meritorious, the giving of liberating knowledge, teachings that lead to right view, is incomparable in value. This aligns with the Buddha’s famous quote: “Sabbadānaṁ dhammadānaṁ jināti” – “The gift of Dhamma surpasses all other gifts.” (Dhp 354)
Etadaggaṁ, bhikkhave, peyyavajjānaṁ yadidaṁ atthikassa ohitasotassa punappunaṁ dhammaṁ deseti.
“And of acts of kind speech, the best is when one repeatedly teaches the Dhamma to a person who is interested (atthikassa), attentive (ohitasotassa).”
🧘 Analysis: Peyyavajjaṁ is speech that is affectionate, timely, pleasant, and truthful. The highest form of this is ongoing Dhamma instruction tailored to the listener’s openness. Ohita-sota literally means “with ear turned (toward the speaker)” — metaphorically: receptive attention.
Etadaggaṁ, bhikkhave, atthacariyānaṁ yadidaṁ—assaddhaṁ saddhāsampadāya samādapeti, niveseti, patiṭṭhāpeti; dussīlaṁ sīlasampadāya … macchariṁ cāgasampadāya … duppaññaṁ paññāsampadāya samādapeti, niveseti, patiṭṭhāpeti.
“And of beneficial conduct (atthacariyā), the highest is this:
One encourages (samādapeti), inspires (niveseti), and firmly establishes (patiṭṭhāpeti):
One without faith (assaddhaṁ) in the attainment of faith (saddhāsampadāya),
One with poor conduct (dussīlaṁ) in virtue (sīlasampadāya),
One who is stingy (macchariṁ) in giving up for his own benefit (cāgasampadāya),
One who is wisdomless (duppaññaṁ) in wisdom (paññāsampadāya).”
This is one of the most practical and beautiful Dhamma definitions of true help. Not just aiding people materially, but guiding them toward the four spiritual attainments:
Faith (saddhā), Virtue (sīla), Inner release of clinging (cāga) and Wisdom (paññā)
Each verb:
Samādapeti – encourages; sets them on the path
Niveseti – settles them into that quality
Patiṭṭhāpeti – firmly establishes them in it
This is the highest form of helping another being — supporting their spiritual transformation.
Etadaggaṁ, bhikkhave, samānattatānaṁ yadidaṁ sotāpanno sotāpannassa samānatto, sakadāgāmī sakadāgāmissa samānatto, anāgāmī anāgāmissa samānatto, arahā arahato samānatto.
“And of acts of impartiality or equality (samānattatā), the best is when:
A stream-enterer associates with another stream-enterer,
A once-returner with another once-returner,
A non-returner with another non-returner,
An arahant with another arahant — as equals.”
🧘 Analysis:
This shows the deepest form of spiritual companionship — where people of the same level of realization dwell together in equality, mutual respect, and spiritual resonance.
Samānatto means “equal in status or standing” — no pride, no comparison.
This also indicates that true harmony is possible when companions are aligned in Dhamma insight.
Idaṁ vuccati, bhikkhave, saṅgāhabalaṁ. Imāni kho, bhikkhave, cattāri balāni
“This, monks, is called the strength of support (saṅgāhabalaṁ).
These, monks, are the four kinds of strength (cattāri balāni).”
🧘 Analysis:
These four are not mere ethics but real sources of strength in relationships, communities, and spiritual life.
They sustain the Sangha, support the growth of others, and ensure long-term harmony.
16.Mahāmoggallānasutta(AN6.34): The central theme of this sutta is about Gods knowing about Sotapanna and whether all of them are Sotapanna. Tissa who was a bhikkhu earlier and went to heaven after death, became a Deva wherein Maha Moggallana went to see him and ask about this question relating to Sotapanna. It clearly lays down on who qualifies for Sotapanna and who does not.
17. Aveccappasannasutta(AN10.64): Continuing on aveccapasāda, this sutta lays down on aveccapasanna or happy with experiential confidence in Buddha, Dhamma and Sangha. Avecca happens when the person can see dhatu, ayatana, five aggregates, four noble truth or noble eight fold path. This teaching offers a complete mapping of the ten kinds of noble disciples, divided into:
Five types who attain full realization in this life (idha niṭṭhā), and
Five types who attain full liberation after this life (idha vihāya niṭṭhā).
It also affirms the significance of aveccappasāda — confirmed confidence — as the mark of stream-entry (sotāpatti).
“Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā.”
“Bhikkhus, whoever, with unshakeable confidence, has placed confirmed trust in me — all of them are stream-enterers (sotāpannā).”
🧘 Explanation:
Aveccappasāda means unwavering, intuitive confidence that arises from seeing truth, not mere belief.
What is Aveccappasāda?
🔤 Etymology: Avecca = from ava + vijjā, meaning “having known/realized with certainty”
Pasāda = serene confidence, trust, clarity
✅ Meaning:
“Confidence born of certainty.”
A serene and irreversible trust that arises not from belief, but from direct knowledge and seeing of the dhatu, five aggregates or khanda as separate and ayātana or sense doors.
It is not blind faith — rather, it’s the natural fruit of insight.
The Buddha doesn’t say “might become sotāpanna” — but “are” sotāpannā — showing that aveccappasāda marks a turning point in one’s path.
This aligns with Cakkavattirājasutta(SN 55.1) and Brahmacariyogadhasutta(SN 55.2), where the Buddha declares that one with aveccappasāda in the Buddha, Dhamma, and Saṅgha, and established in virtue dear to the noble ones, is not subject to lower realms.
“Tesaṁ sotāpannānaṁ pañcannaṁ idha niṭṭhā, pañcannaṁ idha vihāya niṭṭhā.”
“Among those stream-enterers, for five the consummation is in this very life (idha niṭṭhā),
and for five the consummation is after leaving this life (idha vihāya niṭṭhā).”
✅ I. Five Whose Fulfilment Is Here Itself (idha niṭṭhā)
“Katamesaṁ pañcannaṁ idha niṭṭhā?” “Which five have their fulfilment here?”
🔷 Sattakkhattuparamassa, kolaṅkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā— imesaṁ pañcannaṁ idha niṭṭhā.”
One who is sattakkhattuparama – will become at most seven more times in the human or deva realms before final liberation.
One who is kolaṅkola – moves between two noble families (i.e., born once in deva, once in human), then attains Nibbāna.
One who is ekabījī – will be reborn only once more in a human womb before reaching the goal.One who is a sakadāgāmī – once-returner, who returns to this world only once more becoming and then ends suffering.
One who is diṭṭheva dhamme arahā – becomes an arahant in this very life, fully awakened here and now.
Let us get deeper into Sattakkhattuparama – Satta = seven; Kkhattu = from khaṇḍa + kattu, often glossed as “times”; But more precisely: Kkhattu here refers to bhava (existence / becoming), not necessarily birth (jāti)
Parama = utmost / maximum
So:Sattakkhattuparama = one who has a maximum of seven more bhavas (becomings or existences)
Let us also understand difference between bhava and jati in a better way
Bhava = a complete existence in a realm (deva, human, etc.)
Jāti = birth within that existence (e.g., physical manifestation within a bhava)
So one bhava can include many jāti, e.g.: A deva may live a single bhava for thousands of years while humans were to live for 80,000 years and now only 100 years at max is possible. A being in hell may experience multiple cycles of birth and death (jāti) within one bhava.
In formless realms (arūpa-loka), beings are said to have no jāti as rupa is required and hence only bhava.
🧘 Explanation:
All these five are on the progressive track:
The first three are types of sotāpannā with varying speed.
The fourth is already a once-returner (sakadāgāmī).
The fifth is a liberated arahant — full realization before death.
These are called idha niṭṭhā: those who complete the path before death.
✅ II. Five Whose Fulfilment Is After Death (idha vihāya niṭṭhā)
“Katamesaṁ pañcannaṁ idha vihāya niṭṭhā?”
“Which five attain fulfilment after leaving this life?”
🔷 Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṁsotassa akaniṭṭhagāmino— imesaṁ pañcannaṁ idha vihāya niṭṭhā.”
One who is an antarāparinibbāyī – attains Nibbāna in the middle of life in a pure abode (suddhāvāsa), without effort.
One who is upahaccaparinibbāyī – attains Nibbāna after living out the full lifespan in the pure abodes.
One who is asaṅkhāraparinibbāyī – attains Nibbāna without exertion, effortlessly, in the pure abodes.One who is sasaṅkhāraparinibbāyī – attains Nibbāna with effort, in the same realm.
One who is uddhaṁsota akaniṭṭhagāmī – goes upstream (against the current), and attains final Nibbāna in Akaniṭṭha, the highest of all pure abodes.
🧘 Explanation:
These five are all non-returners (anāgāmīs) — they do not return to the sensual world at all. They dwell in the suddhāvāsa, the five highest realms reserved only for anāgāmīs.
The differences among them reflect how quickly and with what type of effort they realize Nibbāna after death.
Together, they represent the upper half of the ariyan path — completed beyond this world.
🔁 Refrain Repeated for Emphasis
“Ye keci, bhikkhave, mayi aveccappasannā sabbe te sotāpannā. Tesaṁ sotāpannānaṁ imesaṁ pañcannaṁ idha niṭṭhā, imesaṁ pañcannaṁ idha vihāya niṭṭhā”ti.
“Bhikkhus, whoever has unwavering confidence in me — all of them are stream-enterers.
And among these stream-enterers, five have fulfilment in this very life, and five have fulfilment after departing from it.”
17. Paṭhamagiñjakāvasathasutta(SN55.8): In this sutta, Buddha explains on mirror of teaching which can help anyone to get to know whether he/she has reached the destination of Sotapanna or still on the path. The only thing one needs to understand is on aveccapasāda which we have covered earlier on this page.
Mirror of Teaching is also there in following sutta:
1. Tatiyagiñjakāvasathasutta(SN55.10)
2. Mahāparinibbānasutta(DN16)
3. Dutiyagiñjakāvasathasutta(55.9)
What is Aveccappasāda?
🔤 Etymology: Avecca = from ava + vijjā, meaning “having known/realized with certainty”
Pasāda = serene confidence, trust, clarity
✅ Meaning:
“Confidence born of certainty.”
A serene and irreversible trust that arises not from belief, but from direct knowledge and seeing.
It is not blind faith — rather, it’s the natural fruit of insight.
18,Nandiyasakkasutta(SN55.40): Nandiya the Sakyan went up to the Buddha asking him that if four factors are totally absent in someone who is not a Sotapanna, would they be negligent. If yes, how can one know about it? Buddha answers that if someone is completely missing the four factors, then he is an outsider who belongs with the ordinary persons, I say.
Now he gives clarity even in those who are in Sotapanna phala and how it can become ‘negligent’ as in the noble disciple might not put an effort to go higher, but would be comfortable with getting loads of birth in human / deva realm until the bhava gets over as he now has to take many rebirth, but seven bhava only.
The four factors are:
1. Sila – five or eight or ten
2. Experiential faith in Buddha, Dhamma and Sangha
19.Paṭhamaanāthapiṇḍikasutta(SN55.26) & Dutiyaanāthapiṇḍikasutta: In this sutta, you can see that if someone can be guarding his sila, have confidence in Buddha, Dhamma and Sangha, he/she need not be afraid of after the current life and would be reborn in a good existence. One can also refer to Paṭhamabhayaverūpasantasutta(SN55.28) and (SN55.29) which is the extension of Anāthapindaka sutta mentioned who is a stream-enterer or Sotapanna and he dies. In Anāthapiṇḍikasutta(SN2.20), we can see that he is reborn as a “deva” and recites in honor of Buddha, Dhamma and Sangha appreciating Ven.Sariputta who is the torch bearer as far as teaching goes.
20.Bhayasutta(AN10.92): Apart from sutta relating to dhātu and ayātana in order to reach experiential faith in Buddha, Dhamma and Sangha, this sutta explains about 5 dangers (breaking the sila) and four factors (catūhi sotāpattiyaṅgehi). Other than that, the noble disciple or person (ariya puggala) would know this formula experientially as well as a ‘click of wisdom’
‘iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati;
‘When this exists, that is; due to the arising of this, this arises.is:
iti imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati
When this doesn’t exist, that is not; due to the cessation of this, this ceases.
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the PS cycle with wisdom, they may, if they wish, declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
21.Natthidinnasutta(SN24.5) – A very wisdom related sutta relating to how to see the five aggregates wherein any person gets into wrong view as under:
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.
This is because, one is seeing that:
This person is made up of the four principal states. When they die, the earth in their body merges and fuses with the substance of earth. The water in their body merges and fuses with the substance of water. The fire in their body merges and fuses with the substance of fire. The air in their body merges and fuses with the substance of air and the faculties are transferred to space. Four men with a bier carry away the corpse, and their footprints show the way to the cemetery. The bones become bleached and offerings dedicated to the Gods end in ashes. What is instituted as a given has *no benefit due to this reason. When anyone affirms a positive teaching relating to giving is just baseless, false nonsense so to say. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death
*The pali word used is dattupaññattaṁ yadidaṁ dānaṁ which means there doctrine of giving has no substance.
Buddha then goes on to explain the five aggregates of grasping and how one should come of this wrong view in order to reach Sotapanna because the person is rid of doubt whether these 10 ways of ditthi or view is removed or not.
When one understands that these TEN wrong views are given up, they get aveccapasāda or experiential confidence in Buddha, Dhamma and Sangha which leads to Sotapanna
There is a complete chapter on Stream-Entry in Samyuta Nikaya and everyone are encouraged to study.
Now let us put all of it to practice through mirror of teaching – (dhammādāsaṁ) for ourselves
Target: Saddhanusari, Dhammanusari & Sotapanna
Assuming that we have started the journey today on Buddha, Dhamma and Sangha and we have no prior information or interest and we have just joined through a friend, we need to take steps as under:
All that you need before you take step by step approach is a Dhamma friend on the path no matter whether he has been said as Sotapanna / Sakadagami / Anāgami or even an Arahat.
Now, let us start the journey together:
Step 1: Developing moral values
Investigate that through applying the 5 or 8 precepts for 3 to 6 months or even a year, one can turn towards morality when change in psyche or mentality happens and that is prerequisite to reduce and ultimately remove “suffering” in the mind.
Step 2: What is Dhamma?
Understand that the dhamma is nature of things and relates to “suffering” and “not-suffering”
If we were to do bad deeds there is suffering, and no bad deeds, no suffering at worldly level to begin with
Deeper level – Nature = Whatever arises, passes away (Good / bad / ugly moments)
It is not about believing something or not, but just observation from nature.
Step 3: Mental development on Buddha, Dhamma & Sangha
Development of experiential faith in Buddha, Dhamma and Sangha through knowing, understanding and reflecting on anicca, viparinama and aññyatabhava. There are five faculties of:
1. Saddha – Faith
2. Viriya – Energy
3. Sati – Awareness/mindfulness
4. Samadhi – Sama + adhi = equal & state – being in a equipoise or equanimous state
5. Pañña – Wisdom
The objective is to either develop Saddha or pañña in order to get into sotapatti phala which happens through aveccapasāda which Buddha talks about in all the sutta’s relating to Sotapanna
Step 4: Learn to Observe Anicca in All Formations as in bringing any objects from scratch
“Sabbe saṅkhārā aniccā’ti”
What is Anicca?
1. Impermanence – arising and passing – body growth for example
2. Uncertainty – Nothing can be predicted fully. It is dependent on conditions working or not working
🔍 The first insight of the Mirror of Dhamma is the deep and non-conceptual seeing that:
“All conditioned things (saṅkhata) are liable to pass away day by day through deterioration no matter how much we condition it to work. Making it to work all the time by supplying conditions is “sankhāra“
✅ Your Practice:
Watch how body as in ageing, feelings, thoughts, perceptions, intentions — all come and go and no one has any “will” to hold the way they want it.
Especially during meditation, don’t intellectualize impermanence, but observe it directly in each rising and falling experience either of the breath or any other objects of contemplation.
Always look at everything that arises, passes away. Make that as your object of contemplation which then helps you to benefit or move faster.
📍 Checkpoint: You see: “Everything I cling to — pleasant or painful — shifts, fades, and vanishes.”
Step 5: Penetrate Vipariṇāma — That All Saṅkhāras are Bound to Change without notice
All elements, sense organs and five aggregates are liable to change without notice”
Anicca is not just about arising and ceasing. The law of change means:
What is pleasant now → will fade and become painful
What is stable now → will alter and get to unstable
What you grasp → will betray you and goes away
✅ Your Practice:
Observe vipariṇāma-dukkha: How pleasant feelings lead to pain when they change.
Realize this in:
a. Aging body and the sign is always need to be fed with food and water
b. Shifting relationships as in different roles one has to play
c. Changing and unexpected breathing pattern,
d. Mood fluctuations.
📍 Checkpoint: This gives rise to nibbidā (disenchantment) — the beginning of letting go.
Step 6: Understand Aññathābhāva — Becoming Otherwise, Unreliable, Alien
“All elements, sense organs and five aggregates are unreliable”
This term is profound: it means that every conditioned phenomenon becomes otherwise — not just impermanent, but foreign, transformed, unreliable.
✅ Your Practice:
Reflect how your own body became unrecognizable (childhood → old age).
See how mental states, even long-held views and identities, shift into alien forms.
This directly undermines sakkāyadiṭṭhi (identity view).
📍 Checkpoint: A deep inner voice arises: “Nothing is me, mine, or what I can rely upon.”
Step 7: These Three Perceptions Lead to Right View (Sammādiṭṭhi)
In AN 10.92, the Buddha says: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”
This is seen by oneself and not have to rely on anyone since he/she has penetrated into dhamma or nature of things as in “whatever arises is liable to pass away – momentary expansion and contraction”
But this final reflection is not declared prematurely. It arises only after deeply internalizing:
Aniccato, Vipariṇāma dhammo, Aññathābhāvi
✅ When this happens, one clearly sees:
The futility of clinging,
The falseness of identity,
The necessity of letting go.
📍 Checkpoint: One does not imagine or believe in sotāpatti — one recognizes: “I have seen enough to never go back”
This is how you can know that Buddha dhamma has been penetrated in stages as in:
1. Coming to know of dhamma through a friend
2. Understanding of characteristics of Buddha, Dhamma and Sangha which then creates initial belief
3. This belief turns into faith when you are able to know the “dukkha” or “anatta” as one starts on understanding sutta
4. This faith at this stage is “saddhanusari” as he is yet to completely penetrate into dhamma or get into jhāna’s
5. As he starts to get the dhamma in proper way (sammaditti), he moves to “Sotapanna phala” through “saddha” route.
6. If some has already penetrated some dhamma, will be a “dhammanusari which means arrived through pañña or wisdom
7. In both, they get an “awakening” moment which gets them into sotapattiphala. Refer to sotapattiphalasutta mentioned above.
7. Penetration at this stage is “anicca, viparinama dhamma and aññyatabhavi” makes one get into aveccapasāda which culminates into “sotapanna” and his morality is now unbroken, undivided etc.,
“in DN16, Buddha explains as under:
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Let us take up the sila part since after Sotapanna stage, there is no more sila required since all the three fetters are removed
These are qualities of sīla (virtue): samādhi-saṁvattanikāni – Leading to concentration (i.e., sīla that supports deep meditation)
akhaṇḍāni – Unbroken (from a- = not, khaṇḍa = fragment/break)
acchiddāni – Uncut or not breached (from chindati = to cut)
asabalāni – Unspotted, unstained (from sabala = spotted/marked)
akammāsāni – Unblemished, unmixed (from kammāsa = impure, stained)
bhujissāni – Fit for the recluse (bhujissa = ideal recluse or renunciate; literally: “those suitable for one living off alms”)
viññū-upasatthāni – Approved by the wise (praised by the learned/noble ones)
aparāmaṭṭhāni – Untouched by wrong grasping or obsession (from parāmaṭṭha = grasped/clung to)
The last one – parāmasa as in “sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso” is completely removed making him an Sotapanna.
May all of you become Sotapanna by understanding the dhamma or nature of everything.
All things/events/relationships/beings/countries etc., that arises due to causes, ceases to exist as soon the cause is removed.
May all attain supreme bliss of Nibbana – Sadhu, Sadhu, Sadhu
What a compilation. Sadhu Sadhu Sadhu 🙏