The Sutta Pitaka classifies the four levels according to the levels' attainments. Attachment to the four formless absorptions ( ārupa jhana) Attachment to the four meditative absorptions, which have form ( rupa jhana) Identity view (Pali: sakkāya-diṭṭhi), the belief that there is an unchanging self or soul in the five impermanent skandhas Ī "Once-returner" ( Sakadāgāmin) has greatly attenuated:Ī "Non-returner" ( Anāgāmi) is free from:Īn Arahant is free from all of the five lower fetters and the five higher fetters, which are: Insight is emphasized by the contemporary Vipassana movement.Ī "Stream-enterer" ( Sotāpanna) is free from: Vipassanā (Sanskrit: vipaśyanā) has a central role in this. The Visuddhimagga stresses the importance of paññā (Sanskrit: prajñā), insight into anattā (Sanskrit: anātmam) and the Buddhist teachings, as the main means to liberation. The descriptions are elaborated and harmonized, giving the same sequence of purifications before attaining each of the four paths and fruits. In the Visuddhimagga the five stages are the culmination of the seven purifications.
The four are the Stream-enterer, Once-returner, Non-returner and the Arahant. The standard is four, but there are also longer descriptions with more types. In the Sutta Pitaka several types of Buddhist practitioners are described, according to their level of attainment. The teaching of the four stages of awakening is a central element of the early Buddhist schools, including the Theravada school of Buddhism, which still survives.
The oldest Buddhist texts portray the Buddha as referring to people who are at one of these four stages as noble people ( ariya-puggala) and the community of such persons as the noble sangha ( ariya-sangha). These four stages are Sotāpanna (stream-enterer), Sakadāgāmi (once-returner), Anāgāmi (non-returner), and Arahant. The four stages of awakening in Early Buddhism and TheravadaĪre four progressive stages culminating in full awakening ( Bodhi) as an Arahant.
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