Part 11 - The Attainment of Buddhahood

The Attainment of Buddhahood by realizing The Higher Paths and Fruitions

After realizing sotāpatti-magga and phalas, the Bodhisatta, reviewed (1) the sotāpattimagga, (2) the sotāpatti-phala which was the result of the sotāpatti-magga, (3) Nibbāna which was their object, (4) the defilements destroyed by means of the sotāpatti-magga and (5) the defilement not destroyed yet by means of the said magga. (This five-fold reflective knowledge is known as five-fold Paccavekkhana-ñāṇa.)

Having thus reviewed on the sotāpatti-magga, and sotāpatti-phala, their objects Nibbāna, the defilements which had been eradicated by the Path and the defilements which yet remained to be eradicated through the fivefold reflective knowledge, the Bodhisatta again cultivated and developed the series of Insight Knowledge (Vipassanā-ñāṇa), such as udayabbaya-ñāṇa, etc. Soon he realized the second stage of sakadāgāmi-magga and sakadāgāmi-phala. By sakadāgāmi-magga he uprooted the grosser defilements, namely, sense-desires (kāma-rāga) and ill-will (vyāpāda or dosa). Henceforth, the mind continuum of the Bodhisatta had become completely rid of the latent elements of the grosser defilements of kāma-rāga and vyāpāda (dosa) (the way seeds were burnt up in fire.)

Having realized the sakadāgāmi-magga and phala, the Bodhisatta, with the occurrence in him of impulsive thought moments (javanavara) of the fivefold reflective knowledge (paccavekkhana-ñāṇa), contemplated the anāgāmi-magga, and anāgāmi-phala, their objects Nibbāna, defilements so far already destroyed and the remaining defilements. Again he developed the series of vipassanā-ñāṇa, such as udayabbaya-ñāṇa, etc. Soon he realized the third stage of anāgāmi-magga and anāgāmi-phala.

By the anāgāmi-magga he completely discarded the subtle defilements of kāma-rāga kilesa and vyāpāda (dosa). Henceforth, the mind-continuum of the Bodhisatta had become completely divested of the tendencies of the past lingering in the mind (vāsanā) as well as the latent elements of the subtle defilements, kāma-rāga and vyāpāda (dosa).

Having realized the anāgāmi-magga and phala, the Bodhisatta, with the occurrence in him of (javanavāra) of the Five Reflective Knowledges (Paccavekkhana-ñāṇa), contemplated the anāgāmi-magga and anāgāmi-phala, their object Nibbāna, defilements destroyed, and on the remaining defilements. Again he developed the series of vipassanā-ñāṇa, such as the udayabbaya-ñāṇa, etc. Soon he realized the fourth stage of arahatta-magga and arahattaphala. By the arahatta-magga, the Bodhisatta completely uprooted all the remaining defilements, namely, craving for existence in the material realm (rūpa-raga), craving for existence in the immaterial realm (arūpa-raga), pride (māna), restlessness (uddhacca), ignorance (avijjā), without leaving the slightest trace of the tendencies of the past. Henceforward, the mind continuum of the Bodhisatta had become entirely rid of the one thousand and five hundred categories of kilesa together with tendencies of the past (vāsanā) and seven kinds of latent elements.

(Having realized the arahatta-magga and arahatta-phala, there occurred impulsive thought moments (javanavāra) of reflective knowledges (paccavekkhana) which reflected on the arahatta-magga and arahatta-phala, their object Nibbāna, and the defilements which had been eradicated. There are altogether nineteen Reflective knowledges, namely, five each arising after the attainments of sotāpatti-magga-phala, sakadāgāmi-magga-phala, anāgāmi-magga-phala and four arising after the attainment of arahatta-magga-phala. These nineteen knowledges of reflection are also known as Vimutti Ñāṇa Dassana attributes. After attainment of arahatta-magga, there was no defilements remaining and hence there was no reflection of it; therefore there are only four paccavekkhana-ñāṇa after the attainment of arahatta-magga-phala.)

Attainment of Buddhahood amongst The Three Worlds of Sentient Beings

When the Bodhisatta realised arahatta-phala immediately after the realisation of arahatta-magga, his mind continuum was very clear and he attained the state of a Perfectly Self-Enlightened One, (Sammāsambuddha), the Supreme Head of the three worlds, by gaining Omniscience (Sabbaññutā-ñāṇa) along with the Four Noble Truths, the Four Analytical Knowledges (Paṭisambhidā-ñāṇa), the sixfold Unique Wisdom (Asādhāraṇa-ñāṇa), making up the Fourteenfold Wisdom of a Buddha, and the eighteen special qualities (Āveṇika Dhamma) and the Fourfold Valorous Wisdom (Vesārajja-ñāṇa). Simultaneously with the attainment of sabbaññutā-ñāṇa, came the dawn. (Realisation of sabbaññutā-ñāṇa means the attainment of Buddhahood).