Entering the stream.

The journey of self-awakening and discovery takes many forms. The way of the bodhisattva is that of the great vehicle, with the intention to awaken for the benefit of all beings. It is the intention of bodhicitta that makes this a superior vehicle, because the scope of the practice is greater than traveling the path for your own benefit.

Until you take the bodhisattva vow, you traverse the common stages of the path, known as the four stages to enlightenment. These four stages are the stream-enterer, once returner, non-returner, and arhat. These stages can be traversed either as an upasaka, or lay person, or as a monk/nun.

Stream-enterer

The stream-enterer is said to have 'opened their dharma eye', meaning they have an intuitive grasp of the dharma and unshakeable confidence in the Three Jewels. The stream-enterer has abandoned the first three of the ten fetters that bind oneself to the repetitive existence of samsara.

The first fetter is the belief in a permanent identity, what we would call a soul or self. The stream-enterer has given rise to the wisdom of selflessnes, or anatman.

The second fetter is doubt or skepticism about the Buddha and his teachings. The stream-enterer has gained experience and knows first hand the benefit of practicing the teachings.

The third fetter is attachment to rituals or rites. The fixation here is that something outside of ourselves is going to save us, some ritual, some event. The stream-enterer knows that it is their own effort that will enable them to traverse the path and experience liberation.

The stream-enterer is said to have no more than seven rebirths before they achieve the state of cessation.

Once-returner

The once-returner is the second stage to enlightenment. The once-returner is so called because they will only have one more rebirth before they attain the state of cessation. The once-returner has abandoned the first three fetters and has significantly weakened the three poisons of attachment, aversion and ignorance. Through their practice they have gained familiarity with letting go of the arising of the three poisons, thus having a glimpse of the state of cessation in their own practice. In regard to the fetters, the fourth fetter is attachment and the fifth fetter is aversion or malice.

Non-returner

The non-returner is the third stage of enlightenment. The non-returner has taken their last human birth, and is destined to attain the state of cessation in the intermediate state after death. The non-returner has completely abandoned attachment and aversion, but has not completely eliminated ignorance and the higher fetters of meditative equipoise.

Arhat

The arhat is the fourth and final stage of enlightenment. The arhat has actualized the state of cessation and has severed the cycle of repetitive existence. To actualize the state of cessation the arhat has abandoned the five higher fetters, which are fixation to meditative experiences of the form realms, fixation to experiences of the formless realms, arrogance, excitement and ignorance.

The form and formless meditative absorptions, or dhyanas, are absorptions in the state of samadhi that lack the liberating aspect of insight into the true nature. The Buddha actually learned the eight dhyanas from his Jain teacher Ramaputta after he had set out on his own journey of awakening. The Buddha saw through his own experience that these absorptions lacked the liberating aspect. As skilled experts in meditation, we need to recognize when we are falling into these meditative states and strive to uproot our fixation.

After one has let go of the fetters of fixating on meditative experience, one can fall prey to arrogance and pride due to one's 'accomplishment'. This is the slippery slope of spiritual materialism and is sure to trip us up on the path.

Excitement is the ninth fetter, for at this point one can become elated or overjoyed with the prospects that lie just ahead. This excitement can lead to restlessness and agitation and further delay complete fulfillment.

The last fetter to be abandoned is ignorance, confusion about who we are and the nature of the world around us. It is the root of samsara, the last tether to be undone.

I hope you can recognize the connection of these four stages of enlightenment with the way we move through the four noble truths in our practice. If you understand how these are connected and develop then the journey ahead becomes clear.

Fully understand dukkha.
Let go of the arising of the three poisons.
Actualize the state of cessation.
Practice the path.