The Seven Distinctive Characteristics of a Stream-Enterer (Sotāpanna)

When you focus your insight (ñāṇa) on your own body, you see that even feeling (vedanā) arises and passes away; it is subject to decay. When you observe feeling, you see the feeling itself ceasing with its inherent nature of arising and passing away. Pleasant feeling (sukha vedanā) ceases with its pleasant nature. Painful feeling (dukkha vedanā) ceases with its painful nature. Neutral feeling (upekkhā vedanā) ceases with its neutral nature. Even lust (lobha) ceases with its lustful nature. After ceasing, only the nature of impermanence (anicca) is seen – arising and passing away. Continuously seeing this, you understand: "This is solely the Suffering Characteristic of Change (vipariṇāma lakkhanaṃ dukkha saccaṃ)." When observed with insight, it appears as nothing but characteristics of change (vipariṇāma lakkhana), mere decay. Nothing substantial remains. When a feeling arises and you observe it, you cannot find that feeling. Feeling perishes, mind perishes, matter perishes – nothing substantial remains. You must learn to see this decay and destruction clearly. Seeing this clearly, you must first see truthfully and correctly: "So this is the Noble Truth of Suffering (dukkha sacca)? Not even a fragment remains of this decayed and destroyed state!" Seeing this, the knowledge arises: "My own body is nothing but decay and destruction; it is truly a repulsive, detestable body!" After this knowledge arises, the thought comes: "It would be proper to relinquish this repulsive, detestable body; only then will there be peace. There is nothing desirable to be found in it!" When this knowledge arises, future suffering ceases. The suffering of change (vipariṇāma dukkha) ceases. The unchanging (avipariṇāma) Nibbāna appears. Only then does the knowledge arise: "Now there is no more change and decay (vipariṇāma). Only now do I see that the great show of decay has come to an end!" Therefore, the cessation of the show of decay is the Noble Truth of Cessation (nirodha sacca). The knowledge that sees this is the Noble Truth of the Path (magga sacca). Thus, Stream-entry (Sotāpatti) is attained! The Path (Magga) is attained, the Fruition (Phala) is attained. When Path and Fruition are attained, reviewing knowledge (paccavekkhaṇa ñāṇa) arises. The arising of reviewing knowledge is inevitable according to the natural process of consciousness (vīthi niyāma); it will occur when Magga and Phala are attained. Attaining the Path is the primary goal. The Three Knowledges: While seeing the Suffering Truth of Change (vipariṇāma dukkha sacca), it is Kicca Ñāṇa (Knowledge of Function/Duty). When you see the cessation of change, it is Kata Ñāṇa (Knowledge of Completion/Achievement). Kata Ñāṇa is the knowledge that realizes, "I have attained Stream-entry!" It is the knowledge that arises with the Magga Ñāṇa, realizing "Stream-entry is attained!" It is the knowledge that no longer sees or finds the functions of decay, but instead sees the absence of decay – that is Kata Ñāṇa. Therefore: The knowledge that understands whatever arises within the body is solely the Noble Truth of Suffering (dukkha sacca) is Sacca Ñāṇa (Knowledge of Truth). Deciding that whatever arises is solely dukkha sacca is the act of Sacca Ñāṇa. Knowing the function (kicca) of its decay and destruction is Kicca Ñāṇa. Continuously seeing the arisen phenomena (dhammas) relinquish their inherent natures and decay – this is Kicca Ñāṇa. When you no longer see the function of decay and destruction, it is Kata Ñāṇa. If you no longer see decay and destruction, but see only a single, undecaying peace – this is Kata Ñāṇa. Attainment proceeds solely through these three knowledges. Briefly: Knowing the Truth (sacca) is Sacca Ñāṇa. Knowing decay is Kicca Ñāṇa. No longer finding decay is Kata Ñāṇa. When Kata Ñāṇa is reached, Stream-entry is attained. Becoming a Sotāpanna means the Sotāpanna consciousness has arisen. It doesn't mean the body becomes more beautiful or that a sign is hung. The Sotāpanna consciousness that arises in that Sotāpanna has seven characteristics that distinguish it from an ordinary worldling (puthujjana). The Seven Distinctive Characteristics: The Sotāpanna still experiences lust (lobha), hatred (dosa), delusion (moha), sloth-torpor (thina-middha), restlessness (uddhacca), and worry (kukkucca). These mental states arise in both the ordinary worldling and the Sotāpanna – these are the shared characteristics. Distinctive Characteristic 1: Short Duration of Defilements. For the ordinary worldling, when these states arise, they last a long time. Lust, once arisen, tends to persist for a long time. Hatred, once arisen, persists, causing prolonged dissatisfaction. This is the characteristic of long duration. For the Sotāpanna, in whom suffering has ceased, even if a defilement arises, knowledge follows immediately behind it. They know it instantly as it arises. The duration is short. For example, if lust arises, knowledge follows immediately behind with the awareness, "Lust has arisen in me." If hatred arises, knowledge follows immediately with awareness. If sloth-torpor arises, it follows immediately. There is never a lack of this knowing. Defilements like lust, hatred, sloth-torpor, restlessness, or worry still arise because the Sotāpatti Magga has only eradicated wrong view (diṭṭhi) and doubt (vicikicchā); it has not yet eradicated lust, hatred, and delusion. However, when they arise, they are known immediately afterward. The chain of dependent origination (paṭiccasamuppāda) cuts it off sharply from behind. The ordinary worldling does not cut it off; dependent origination continues in sequence. For example, an ordinary person gets angry and holds onto it ("I'll never forgive!"). A Sotāpanna might get angry, but knowledge follows immediately behind and catches it. This is the first difference: Long Duration vs. Short Duration. Distinctive Characteristic 2: Quelling Defilements. Although lust, hatred, and delusion cannot yet be fully eradicated, even when they arise due to specific conditions, the thought arises: "I will calm and pacify these defilements!" It's not just knowing; it reaches the point of intending to pacify them. Lust, hatred, and delusion arise just like in an ordinary person. However, because their arising is known, the thought arises: "I will pacify them," and by observing arising and passing away (udayabbaya), they become pacified. No residue like "I'll never be satisfied!" remains. Even if defilements arise, they are pacified and abandoned. In short: If they go wrong (through lust, hatred, etc.), they know it is wrong immediately and pacify it. Distinctive Characteristic 3: Unshakable Confidence in the Buddha's Dispensation. They possess unshakable confidence (saddhā) that: "Apart from this Dispensation of the Buddha, there is no Sotāpanna, Sakadāgāmī, Anāgāmī, or Arahant in any other dispensation." This confidence arises from their own direct knowledge. (To be continued...)