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.

A sanctuary gifted to the Buddha.

Anathapindika (A-natta-pin-dika) was the foremost of the Buddha's lay male disciples. He was praised for his generosity and humility, but also for the sharpness of his intellect. His faith and devotion to the Buddha and his teachings were unshakeable.

It was Anathapindika who offered the Buddha the sanctuary outside Shravasti known as Jetavana. Jetavana, or Jeta Park, was a beautiful forest grove located in the hills outside the city of Shravasti. It was quiet and secluded, yet easy to get to from the city for people to attend to the Buddha's teachings and for the monks to go for alms each morning. The park itself was beautiful, with groves of trees,  a large lotus pond, and a vihara. The vihara was a simple structure with a central hall, dwelling places and walkways.

Anathapindika gave birth to the vision for offering the Buddha this sanctuary upon their very first meeting. Anathapindika was a successful businessman who had been visiting his brother-in-law during a business trip to Rajgir, about 350 miles east of Shravasti. Rajgir was the capital of the Magadha kingdom ruled by King Bimbasara. Anathapindika had been there many times on business and always stayed with his brother-in-law who was also a successful businessman. On this occasion Anathapindika arrived to find his brother-in-law quite preoccupied with the arrival of the Buddha the next day. Anathapindika found himself inspired by his brother's description of the Buddha and decided to stay for his arrival.

The next morning he awoke early and set out to Veluvana, the Bamboo Grove, where the Buddha was going to be that day. The sunlight was just starting to illuminate the eastern sky, a light fog still hung in the trees. Birds were singing, proclaiming the arrival of the day. In the distance, Anathapindika saw a lone figure silently walking, his gaze steady, his every step intentional, consummate. Anathapindika hesitated, not wanting to disturb the monk.

"Come, Sudatta."

Anathapindika was startled by this address, for no one knew his birth name and surely he had never met this monk before. Anathapindika knew he must be in the presence of the Buddha, so he prostrated himself before the Buddha and approached. "Thank you, blessed one, Bhagavan. How are you?"

"Thank you, kind sir. I am well. Well, indeed, for I have gone beyond all that gives rise to suffering and discontentment." Anathapindika, of sharp intellect, quickly picked up what the Buddha was saying, that there are things in this world that lead us to pain and dissatisfaction, and that we can go beyond those very things. The Buddha, seeing his interest and natural wisdom, continued to teach him. He spoke to him of generosity and virtue, of the illusoriness of sensual pleasures and the benefits of letting go of reactivity. When the Buddha saw that Anathapindaka was attentive and serene, he taught him the Four Noble Truths. Anathapindika understood all of these teachings, and without any hesitation or doubt became a stream-enterer. His Dharma eye opened, he invited the Buddha for a meal at his brother-in-laws the very next day.

The next day, after offering the meal to the Buddha, he requested that the Buddha visit Shravasti and that he would like to offer him a sanctuary there. The Buddha answered, "The Buddha enjoys peaceful places." Anathapindika was elated at the Buddha's consent.

It is in this way that Anathapindika became a devout student of the Buddha, searching out and finding the beautiful gardens of Jeta Park, and going on to support and sponsor many teachings in that place. For the rest of his life Anathapindika continued to support and provide a safe sanctuary for the Buddha's disciples to engage in their practice free from distraction.