Buddha Abhidhamma - Ultimate Science - BuddhaNet

175
Note:
In the above magga-vãthi, parikamma, upacàra, anuloma and
gotrabhu signify the following things:
Pa: parikamma: preparation of magga,
U: upacàra: proximity of magga,
Nu: anuloma: adaptation or connection; it harmonies the
lower cittas with the upper cittas,
Go: gotrabhu the citta that cuts the puthujjana-lineage
to form the ariya-lineage (ariya – holy).
Once a person becomes an ariya, he is never reverted back to
a puthujjana again. Thus gotrabhu has to cut the puthujjana-lineage
only once. So in later magga- and phala-vãthis, Vo – vodàna (meaning
purification) is inserted in place of Go – gotrabhu.
2 To realize the second magga and phala, the sotàpanna or
sotapan (stream-winner who has realized the first magga
and phala) has to meditate on the three characteristics of
existence again. When the second magga-vãthi arises, it runs
as above—the only changes necessary are: ‘vodàna’ in place
of ‘gotrabhu’, ‘sakadàgamà-magga’ in place of ‘sotàpatti-magga’
and ‘sakadàgamà-phala’ in place of ‘sotàpatti-phala’.
After this second magga-vãthi, the person becomes a
sakadàgamà or sakadàgam (once-returner, i.e. he will return
to the kàma-abodes just once).
3 If the sakadàgam undertakes insight-meditation further, he
may develop the third magga-vãthi which runs as the second
magga-vãthi—just change ‘sakadàgamà’ into ‘anàgàmi’.
The person now becomes an anàgàmà or anàgam
(non-returner, i.e., he will not be reborn in the kàmaabodes
again).