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Message: <blockquote data-quote="ek_rosh" data-source="post: 31167597" data-attributes="member: 507164">කැමති අයට:අර මම කිව්ව, අනන්ද මයිති හමුදුරුවන්ගෙ ‍යුකේ වල කල බනට සමානව තියෙන රයිට් උප් එකක්... මේකෙ තියෙනව..සොවාන් වෙන කෙනා යන මාර්ගය...As he is influenced by joy and refreshment of mind and body when he attains to this stage, his blood becomes clear and cleansed and it results in a kind of aura which the body begins to emit. He, on this occasion, feels joyful or full of zest. He feels very happy, serene, energetic, even-minded, very pious, mindful and keenly intelligent. But at the same time he may feel attached to these attainments. Some meditators mistake this stage of development for arahantship and claim to have attained the same and would stop further practice. At this juncture the meditator must be very careful, more attentive and exhaustively inquisitive of all aspects of the afore-said attainments. When he examines and analyses them he would understand their illusive nature. Consequently he releases his hold on them and begins to scrutinize all his experiences. This knowledge of discrimination between the right way and the wrong way is called ‘the purification of the knowledge of right and wrong ways’ (maggamagga-nana-dassana-vissudhi).Now the meditator examines the rise and fall of all the constituents of his psycho-physical life. The more he examines, the clearer he sees the falling away or breaking down of all the mental and material (physical) states of his life (Udaya-vyaya-nana).This experience makes him clearly see the continual change and dying nature of what he has so far considered to be ‘himself’ (bhanga-nana).When he clearly sees that at every moment all parts or constituents of his body and mind are breaking down and dying he would feel himself helpless. He becomes full of fear (bhaya-nana). He sees no hope or refuge, no safeguard for himself within his mind-body-continuity. By this he feels thoroughly tired and exhausted (adinava-nana). Still further examining this nature he feels disgusted with his psycho-physical process (nibbida-nana). Now he feels anxious of getting rid of this troublesome burden of mind-body-existence. So he begins to examine his mind and body deeper and deeper and realizes hat there is no “I” to get troubled with, that there is nothing to be taken as ‘mine’, that there are only mental and material states continually rising and vanishing and that they thus rise and vanish in their inherent and unavoidable nature.When the meditator realizes that everything that rises is subject to fall away and that it is inherent in every conditioned thing, he will not be worried but be indifferent and equanimous (sankharupekkha-nana).Now he has realized that all conditioned things, whether internal or external are subject to the nature of rising and vanishing momentarily and consequently feels thoroughly detached from all those things. Instantly three signata (ie. impermanence, unsatisfactoriness or restlessness and non-ego-entity) become clearer and clearer and more and more evident (patipadanana-visuddhi). His introspection rises to its maturity. On this occasion two or three thoughts (mind units) fixed on one of the three signata rise and pass away followed by a consciousness (or mind-unit), which arises letting go of the conditioned things that his thought stream has been holding on to for so long. This consciousness (or mind-unit) catches hold of anew object, that is the unconditioned element (asankhata-dhatu or Nirvana), which appears before his mind’s eye hazily. Immediately next to it the fully matured mind-unit arises seeing and focusing itself on Nirvana. This is the first path-consciousness (pathama-magga-citta). The meditator now has entered the path to Nirvana definitely and will never turn back. A boat that has got on to a rapid stream bound to sea will never turn upstream. Similar is the condition of the meditator who has reached this stage. So the path he has to tread from this moment is called sota (rapid stream) and the setting upon this path is called apatti (setting upon or entering), and hence this stage is called sotaptti (stream-entering). The consciousness or mind-unit that arises at this instant is called also ‘sotapatti-magga-citta’. This mind-unit, while arising, roots out the belief in the existence of an ego-entity, doubt, regard for rites and ceremonies. It is followed by tow or three mind-units fixing themselves on Nibbana and removing thereby the fatigue that had been caused by those rooted out passions. Of these mind-units the first one (magga-citta) is the kusala (or wholesome active) consciousness of the supramundane class (lokuttara) of mind-units, and the succeeding two or three mind-units are its resultants (lokuttara0phala-cittas). Then the thought stream subsides into subliminal passive state (bhavanga). Then after some moments, bhavanga is arrested and mind – door – consciousness arises turning towards the immediate past experience and there arise mind-units reflecting the path consciousness, its function (or resultant consciousness) and Nibbana, and by this he sees also what defilements of mind he has destroyed and what are yet to be rooted out. The person that has attained to this state is called sotapanna (one who has entered the holy stream i.e. noble (holy) eight-factored path).full eka:<a href="https://quangduc.com/a68869/abhidhamma" target="_blank">https://quangduc.com/a68869/abhidhamma</a></blockquote>

Verification: Hathara warak wissa keeyada? (Hathara wadi karanna 20)

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