Hello,
Does anyone know the difference between fruition attainments for a stream enterer, once returner, non returner, and arahant? How do the fruition attainments differ? Do they experience the same experience of Nibbana?
They are similar in the sense of partaking of lokuttara sukha, having Nibbana as object.
Each Fruition attainment is unique to each Ariya. The differences are mainly in phalañāṇa or ñāṇa associated with phalacitta (I think).
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Some references from the Visuddhimagga
kā phalasamāpattīti - yā ariyaphalassa nirodhe appanā.
ariyā "ariyaṃ lokuttarasukhaṃ anubhavissāmā"ti addhānapparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti.
sabbepi ariyā attano attano phalaṃ samāpajjantīti
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Hello,
Thank you for the references.
Could you also provide English translations?
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What is fruition attainment - it is the absorption upon Nibbana of the the fruition states.
Noble ones (thinking) , “we shall partake of lokuttara sukha”, determining the period of time,
enter phalasamāpatti when they wish.
All Noble ones enter their particular fruition(they realised).
sakadāgāmi-phala-samāpatti only by sakadāgāmis etc.
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Thank you for the translations.
Each Fruition attainment is unique to each Ariya. The differences are mainly in phalañāṇa or ñāṇa associated with phalacitta (I think).
Does this mean the experience of Nibbana itself is the same but the difference is the amount of defilements abandoned? Do they feel the same level of peace and calmness in Fruition attainment?
From Dutiyasaṃkhittasutta (SN48.13)
iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā"ti.
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.
It makes sense that, associated faith would be firmer, understanding sharper etc in higher higher fruition attainments.
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In brief: Sotāpanna (1), Sakadāgāmī (2), Anāgāmī (3), Arahant (4) — The (1): Removes first 3 fetters (identity view, doubt, ritual attachment), the (2): Removes the same 3, and weakens sensual desire and ill-will, the (3): Completely eliminates sensual desire and ill-will, meaning removes all 5 lower fetters, the (4): Removes all remaining 5 higher fetters (form desire, formless desire, conceit, restlessness, ignorance), meaning all fetters [10 in total] ¹. — The (1) is said to be irreversibly freed from rebirth in the three lower realms (see: SN 25:1) which affirms that they are free from being born into animal, hell, or the realm of hungry ghosts); in addition, they gain a first profound glimpse of the asaṅkhata (the unconditioned, i.e., Nibbāna), though they still retain powerful sensual desire and ill-will. They are destined to attain arahantship within a maximum of seven future rebirths in either human or deva realms (see: AN 9.12). The (2) is a partially awakened being who returns to the sensual realm only once more, having considerably diminished both sensual craving and aversion, and possessing a more refined and purified mind. The (3) is likewise partially enlightened but entirely free of sensual desire and ill-will, with a mind of complete clarity and serenity. Upon passing away, they are no longer reborn (see: AN 7.15) in the human realm but in the exalted Suddhāvāsa (Pure Abodes). The (4) has perfected the path, utterly destroyed all remaining higher fetters—and has fully realized Nibbāna, bringing the cycle of rebirth to an end.
Notes:
﹙¹﹚ The canon’s Sutta Piṭaka lists 10 fetters. These fetters are mental chains that bind beings to the cycle of rebirth, sometimes referred to as fetters of becoming. They are divided into 5 lower fetters: identity view, doubt, attachment to rites and rituals, sensual desire, and ill will; and 5 higher fetters: lust for form, lust for the formless, conceit, restlessness, and ignorance.
The initial five fetters bind beings to the sense-sphere realm. Among these, the first three are removed by both the stream-enterer and the once-returner, while all five are eliminated by the non-returner. On the other hand, the latter five fetters bind beings to the form realm and the formless realm, and only the arahant has completely eradicated these (see: Bodhi, 2000).
No, the experience corresponds to the measure of the fetters they have dispelled, and while it is experienced through the four attainments, its depth and clarity vary, with its perception gradually becoming deeper, more precise, and more complete as the stages progress.
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