The Dhammic Enneagram

by dewnada YTHU (D. Ernest Wachter, D.Min)

copyleft 2009

Ichazos ENNEAGRAM OF HOLY IDEAS

(revision: 9. is better translated unconcoctability rather than stillness.)

The 9 Vipassana Eyes and the 6 Qualifications of

Dhamma come from Buddhadasas Dhamma research
and teaching, while the 3-fold training ia taught by in all
Buddhist traditions. The Vipassana or Insight Eyes into
Dhamma represent a growing awareness of Dhamma
from 1, the beginning, through 9, the summit of Dhammic
insight.
THE SIX QUALIFICATIONS OF DHAMMA, aka Natural
Law or Godd
(The Hexad Lines in the Enneagram of Vipassana Eyes)
1.Creator
2.Controller
3.Destroyer
4.Omnipotent
5.Omnipresent
6.Omniscient
THE THREE-FOLD TRAINING OF DHAMMA
(The Triangle Lines)
1.Sila = Virtue
2.Panna = Wisdom
3.Samadhi = Absorption

AN IX.36 Jhana Sutta - Mental Absorption

Translated from the Pali by Thanissaro Bhikkhu.
"I tell you, the ending of the mental fermentations depends on the first
jhana... the second jhana... the third... the fourth... the sphere of the
infinitude of space... the sphere of the infinitude of consciousness... the
sphere of nothingness. I tell you, the ending of the mental fermentations
depends on the sphere of neither perception nor non-perception.
"'I tell you, the ending of the mental fermentations depends on the first
jhana.' Thus it has been said. In reference to what was it said? There is
the case where a monk, withdrawn from sensuality, withdrawn from
unskillful qualities, enters & remains in the first jhana: rapture &
pleasure born from withdrawal, accompanied by directed thought &
evaluation. He regards whatever phenomena there that are connected
with form, feeling, perceptions, fabrications, & consciousness, as
inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction,
alien, a disintegration, a void, not-self. He turns his mind away from
those phenomena, and having done so, inclines his mind to the property
of deathlessness: 'This is peace, this is exquisite -- the resolution of all
fabrications; the relinquishment of all the acquisitions; the ending of
craving; dispassion; cessation; Unbinding.'
"Suppose that an archer or archer's apprentice were to practice on a
straw man or mound of clay, so that after a while he would become able
to shoot long distances, to fire accurate shots in rapid succession, and to
pierce great masses. In the same way, there is the case where a monk...
enters & remains in the first jhana: rapture & pleasure born of
withdrawal, accompanied by directed thought & evaluation. He regards
whatever phenomena there that are connected with form, feeling,
perceptions, fabrications, & consciousness, as inconstant, stressful, a
disease, a cancer, an arrow, painful, an affliction, alien, a disintegration,

a void, not-self. He turns his mind away from those phenomena, and
having done so, inclines his mind to the property of deathlessness: 'This
is peace, this is exquisite -- the resolution of all fabrications; the
relinquishment of all the acquisitions; the ending of craving; dispassion;
cessation; Unbinding.'
"Staying right there, he reaches the ending of the mental fermentations.
Or, if not, then -- through passion & delight for this very property [the
discernment inclining to deathlessness] and from the total wasting away
of the first of the five Fetters [self-identity views, grasping at precepts &
practices, uncertainty, sensual passion, and resistance] -- he is due to be
reborn [in the Pure Abodes], there to be totally unbound, never again to
return from that world.
"'I tell you, the ending of the mental fermentations depends on the first
jhana.' Thus it was said, and in reference to this was it said.
[Similarly with the other levels of jhana up through the sphere of
nothingness.]
"Thus, as far as the perception-attainments go, that is as far as gnosispenetration goes. As for these two spheres -- the attainment of the sphere
of neither perception nor non-perception & the attainment of the
cessation of feeling & perception -- I tell you that they are to be rightly
explained by those monks who are meditators, skilled in attaining,
skilled in attaining & emerging, who have attained & emerged in
dependence on them."

Mahasatipatthana Sutta (Digha Nikaya 22)

The Great Applications of Mindfulness Discourse
katamo ca
what

bhikkhave

sammasamadhi

and o scrap-gatherers righteous absorption

And what O contemplatives is righteous absorption?

idha

bhikkhave

bhikkhu

vivicceva

kamehi

here o scrap-gatherer a scrap-gatherer detached truly from sensuality

vivicca

akusalehi

dhammehi

detached

from unwholesome

from mentality

Here O contemplatives a contemplative is truly withdrawn from sensuality and

withdrawn from unwholesome mentality,
savitakkam

savicaram

vivekajam

pitisukham

with applied attention

with sustained attention detachment born bliss-joy

pathamam

jhanam

upasampajja

viharati

the first

ecstacy

towards clarity

he abides

having applied and sustained attention and experiencing the bliss and joy born of
non-attachment; thus one enters into the clarity of the first ecstasy and abides.
vitakkavicaranam

vupasama

ajjhattam

sampasadanam

cetaso

of applied-sustained attention

allayment

in oneself

inner tranquility

mental

ekodibhavam
one-pointedness of mental development
With the inner stilling of applied & sustained attention, one experiences inner
tranquility and one-pointedness of mind

avitakkam

avicaram

samadhijam

no applied attention

no sustained attention absorption-born

dutiyam

jhanam

upasampajja

the second

ecstacy towards clarity

pitisukham
bliss-joy

viharati
he abides

without applied and sustained attention and experiences the bliss and joy that is
born of absorption; thus one enters the clarity of the second ecstasy and abides.
pitiya

ca

of bliss and

viraga

upekkhako

ca

viharati

sato

ca

dispassion

who is equanimous

and

he abides

mindful

and

sampajano

sukhan

ca

kayena

patisamvedeti

fully aware

joy

and

with the body

he experiences

With bliss, dispassion and equanimity one abides mindful and fully aware,
experiencing joy as it fills the body;
yam

tam

ariya

acikkhanti

which

that

the noble ones

they call

upekkhako

satima

who is equanimous

who is mindful

sukhavihariti

tatiyam

jhanam

upasampajja

viharati

in joy abiding

the third

ecstacy

towards clarity

he abides

Of this the Noble Ones declare: One who is equanimous and mindful abides in
joy.; thus one enters the clarity of the the third ecstasy and abides.
sukhassa

ca

pahana

of joy

and the abandoning

dukkhassa

ca

pahana

of suffering

and

the abandoning

pubbeva

somanassadomanassanam

before truly

glad-mindedness/sad-mindedness

With joy over the abandoning of suffering and over the just prior abandoning of
emotional fluctuation,

atthaigama

adukkhamasukhau

upekkhasatiparsuddhiu

west-going

no suffering/no joy

equanimity/mindfulness/purified by

catutthau

jhanau

upasampajja

viharati

the fourth

ecstacy

towards clarity

he abides

one experiences disappearance without suffering unhappiness, with mindfulness

fully purified by equanimity; thus one enters the clarity of the fourth ecstasy and
abides.

The Ninth Jhana: Cessation

AN 11. Anupubbanirodhasutta- Nine successive cessations.

003.11. Bhikkhus, these nine are successive cessations. What nine?
To one attained to the first higher state of mind sensual perceptions
cease. To one attained to the second higher state of mind, thoughts and
discursive thoughts cease. To one attained to the third higher state of
mind joy ceases. To one attained to the fourth higher state of mind in
breaths and out breaths cease. To one attained to the sphere of space
material perceptions cease. To one attained to the sphere of
consciousness perceptions of the sphere of space cease. To one attained
to the sphere of no-thingness, perceptions of the sphere of consciousness
cease. To one attained to the sphere of neither perception nor nonpercption, perceptions of the sphere of no-thingness cease. To one
attained to the cessation of perceptions and feelings, perceptions and
feelings cease. Bhikkhus, these nine are successive cessations.

from: A Dictionary of the Pali Language By Robert Caesar Childers, Charles

Rockwell Lanman

LAMRIMs 9 Stages of Calm Abiding Meditation:

(The 9 stages go around the Enneagram from 1-9, as listed. The 6 powers comprise the
inner Hexad lines. The 4 engagements can be seen as the three Triangle lines, since
Interrupted and Uninterrupted are variations of the same thing and thus could be viewed
as either a broken or solid line).

LAMRIMs 9-Point Meditation on Death:

I.DEATH IS CERTAIN
1. Death will definitely come and nothing can prevent it. -- E8
2. Our life span decreases continuously. -- E9
3. Death will come regardless of our readiness (whether or not one has
made time to practice Dharma). -- E1
II.THE TIME OF DEATH IS UNCERTAIN
4.Lifespan in this world is not fixed. -- E5
5.There are many more conditions conducive to death than to survival. -E6
6.The body is very fragile. -- E7
III.AT & AFTER DEATH ONLY DHARMA IS OF BENEFIT
7. Wealth cannot help, only Dharma.
8. Friends and Relatives cannot help, only Dharma.
9. Your body cannot help, only Dharma.
(One could perform this meditation consecutively beginning at point 9
through points 1-8. But I have arranged it to be done with each major
section corresponding to a major grouping in the enneagram. I. is done in
the gut. II. is done in the head. III. is done in the heart. Thus, the body
accepts its mortality. The mind overcomes its fear of uncertainty. The heart
realizes only Dharma is of benefit.)

According to Lamrim there are 6 dangers of being forgetful of death (hexad

lines moving toward disintegration) and 6 benefits to being mindful of death
(hexad lines moving toward integration). There are also 3 resultant
resolutions which come out of this point meditation on death, which
represent the lines of the enneagrams inner triangle.
THE SIX DANGERS OF FORGETTING ABOUT DEATH:
1.We shall easily forget Dharma.
2.Even if we do not forget Dharma, we shall not be likely to put it into
practice.
3.Even if we do not forget about Dharma and we put it into practice, our
practice will not be pure.
4.Even if we do not forget about Dharma and we put it into practice purely,
we shall lack persistent effort in our practice.
5.We shall continue to perform non-virtuous actions.
6.We shall die full of regret.
THE SIX BENEFITS OF MINDFULNESS OF DEATH:
1.We engage in Dharma practice sincerely and energetically.
2.Our Dharma practice becomes very powerful and very pure.
3.It is important at the beginning of our practice.
4.It is important throughout our practice.
5.It is important in attaining the final goal of our practice
6.We shall have a happy mind at the time of death.
THE THREE FIRM RESOLUTIONS WHICH RESULT FROM THIS
NINE-POINT DEATH MEDITATION:
1. I must practice Dharma.
2. I must practice Dharma now.
3. I must practice Dharma purely.

Arahants Incapable of Transgressing Nine Principles

"And any monk who is an Arahant, whose corruptions are
destroyed, who has lived the life, done what has to be done, laid down
the burden, gained the true goal, who has completely destroyed the
fetter of becoming, and is liberated by supreme insight, is incapable of
doing nine things: he is incapable of (1) deliberately taking the life of a
living being; (2) taking what is not given so as to constitute theft; (3)
sexual intercourse; (4) telling a deliberate lie; (5) storing up goods for
sensual indulgence as he did formerly in the household life; (6) acting
wrongly through attachment; (7) acting wrongly through hatred; (8)
acting wrongly through folly; (9) acting wrongly through fear. These
are the nine things which an Arahant, whose corruptions are
destroyed, cannot do "
Digha Nikaya 29.26 (Pasadika Sutta)

"It is impossible for a monk whose mental fermentations are ended to

intentionally deprive a living being of life. .to take, in the manner of
stealing, what is not given. .to engage in sexual intercourse. to tell
a conscious lie. to consume stored-up sensual things as he did
before, when he was a householder .. to follow a bias based on
desire . to follow a bias based on aversion. to follow a bias based
on fear to follow a bias based on delusion.
"Both before and now I say to you that an arahant monk whose mental
fermentations are ended, who has reached fulfillment, done the task,
laid down the burden, attained the true goal, totally destroyed the
fetter of becoming, and who is released through right gnosis, cannot
possibly transgress these nine principles."
Anguttara Nikaya IX.7 (Sutava Sutta)

THE NINE SUPREME ATTRIBUTES OF THE LORD BUDDHA

1. He is Holy/Accomplished (Araham). -- E3
2. He is fully self-enlightened (Sammasambudho). -- E4
3. He is proficient in knowledge and conduct Vijjacaranasampanno). -E6
4. He is a welfarer (Sugato). -- E2
5. He knows all worlds (Lokavidu). -- E5
6. He is a peerless charioteer/leader to tame men (Anuttaro purisa
damma sirathi). -- E8
7. He is a teacher of Gods and men (Satthadevamanusssanam). -- E1
8. He knows the Truth/is enlightened (Buddho). -- E7
9. He is glorious/blessed (Bhagava). -- E9

THE SIX ENDOWMENTS OF THE BUDDHA

1. Issaiya = Lordship
2. Dhamma = Doctrine
3. yasa = fame
4. siri = glory
5. kama = wish
6. payatta = endeavor

THE THREE BODIES OF THE BUDDHA

The Yogcrins applied these three natures to the Buddha Jewel.
A Buddha has three bodies ("trikya") :
1. Dharmakya or "Body of Truth" : linked with the perfected
nature, it is also called "svabhvikya", or "body of own
being", the pure, nondual flow of consciousness experienced
by a Buddha. This supreme mind is ultimately real,
substantial and exists inherently ;
2. Sambhogakya or "Body of Complete Enjoyment" : linked
with the imagined nature, it is only relatively true or real,
and participates in the world of duality. Nevertheless, an
excellent & perfect subtle (illusionary) body, it has the 112
marks of a superman ("mahpurusa") ;
3. Nirmnakya or "Body of Manifestation" : liked with the
dependent nature it is the physical body of a Buddha, a

magical creation of the Enjoyment Body. It too is only

imagined, an illusionary form to teach Dharma.

The Nine Ways of Bn (Bn theg-pa rim-dgu) is as follows: the Way of

Prediction (Phyva-gshen Theg-pa), which describes sortilege, astrology,
ritual and prognostication; the Way of the Visual World (sNang-shen
theg-pa), which explains the psychophysical universe; the Way of
Illusion ('Phrul-gshen theg-pa), which gives details of the rites for the
dispersing adverse forces; the Way of Existence (Srid-gshen theg-pa),
which explains funeral and death rituals; the Way of a Lay Follower
(dGe-bsnyen theg-pa), which contains the ten principles for wholesome
activity; the Way of a Monk, (Drnag-srnng theg-pa), in which the
monastic rules and regulations are laid out; the Way of Primordial Sound
(Adkar theg-pa), which explains the integration of an exalted
practitioner into the mandala of highest enlightenment; the Way of
Primordial Shen, (Ye-gshen theg-pa), which explains the guidelines for
seeking a true tantric master and the spiritual commitments that binds a
disciple to his tantric master; and, finally, the Way of Supreme Doctrine
(Bla-med theg-pa), which discusses only the doctrine of great perfection.
The nine ways are further synthesised into three: the first four as the
Causal Ways (rGyui-theg-pa), the second four as the Resultant Ways
('Brns-bu'i-theg-pa) and the ninth as the Unsurpassable Way or the Way
of Great Completion (Khyad-par chen-po'i-theg-pa or rDzogs-chen).

"Monks, I don't envision even one other fetter fettered by

which beings conjoined go wandering and transmigrating on for a
long, long time like the fetter of craving. Fettered with the
fetter of craving, beings conjoined go wandering and
transmigrating on for a long, long time."
Itivuttaka 15
Bound with the bondage of craving,
their minds smitten with becoming & non-,
they are bound with the bondage of Mara
people
with no safety from bondage,
beings
going through the wandering-on,
headed for birth & death.
While those who've abandoned craving,
free from the craving for becoming & non-,
reaching the ending of fermentations,
though in the world,
have gone
beyond.
Itivuttaka 58

A cause of dukkha
"And what is the cause by which stress comes into play? Craving
is the cause by which stress comes into play. AN VI.63

"There are these three cravings. Which three? Craving for

sensuality, craving for becoming, craving for non-becoming.
These are the three cravings."
Itivuttaka 58
"There are these six classes of craving: craving for forms, craving
for sounds, craving for odors, craving for flavors, craving for
tangibles, craving for mind-objects."
Majjhima Nikaya

"Monks, I shall teach nine things rooted in craving. Listen and pay
heed to what I say.
"What are the nine things rooted in craving? Because of craving,
there is pursuit; because of pursuit, there is acquisition; because of
acquisition, there is decision; because of decision there is desire
and lust; because of desire and lust, there is (selfish) tenacity;
because of (selfish) tenacity, there is possessiveness; because of
possessiveness, there is avarice; because of avarice, there is
(concern for) protection; and for the sake of protection, there is the
seizing of cudgels and weapons, there is quarrel, strife, dissension
and offensive talk, and there are slander and lies; such evil and
unwholesome things may appear.
"These are the nine things rooted in craving." AN 9.23

Aguttara Nikya
010. Rgapeyyla- Repeats on greed
93."Bhikkhus, thoroughly knowing greed, nine perceptions should be
developed. What nine?
The perceptions, loathing, death, loathing supports, non-attachment to all the
world, impermanence, unpleasantness in impermanence, lacking a self in
unpleasantness, dispelling and disenchantment. Bhikkhus, thoroughly
knowing greed, these nine perceptions should be developed."
94. Bhikkhus, thoroughly knowing greed these nine things should be
developed. What nine?
The first higher state of the mind, the second, the third and the fourth higher
state of the mind, the sphere of space, the sphere of consciousness, the sphere
of no-thingness, the sphere of neither perception nor non-perception and the
cessation of perceptions and feelings. Bhikkhus, thoroughly knowing greed
these nine things should be developed."
95-112."Bhikkhus, for accurate perception,....re.... diminuition,...re...
dispelling,....re.... destruction,...re.... fading,....re.....
disenchantment,...re....cessation,....re...sacrificing, ....re...and for giving up
greed; these nine things should be developed."
113-432. Bhikkhus, for accurate perception,....re.... diminuition,...re...
dispelling,....re.... destruction,...re.... fading,....re.....
disenchantment,...re....cessation,....re...sacrificing, ....re...and for giving up,
anger;....re....elusion, ....re... hatred, ....re... bearing
grudge, ....re...smearing, ....re....spite, ....re...envy, ...re.... selfishness, ....re...
hypocrisy, ...re...craftiness, ....re... immobility, ....re....impetuosity, ....re...and
conceit; these nine things should be developed.

7. Pahamaverasutta- First on hatred.

003.07. The householder Anthapiika approached The Blessed One, worshipped and sat on side and
The Blessed One said to him:
Householder, when the noble disciple has overcome five fears and is endowed with the four factors of a
stream enterer, if he wishes he could declare: `I am released from going to hell, to the animal world, to the
sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall from it, am
intent on enlightenment."
What are the five fears and hatreds overcome? Householder, whatever fear and hatred, mental
unpleasantness and displeasure be to one destroying living things here and now and here after, are not to
him who abstains from destroying living things. That fear and hatred is appeased to him.
Whatever fear and hatred, mental unpleasantness and displeasure be to one taking the not given, ...re...o
one misbehaving sexually, ....re... to one telling lies, ....re... to one taking intoxicating and breded drinks,
here and now and here after, are not to him who abstains from taking intoxicatin and brewded drinks. That
fear and hatred is appeased to him. These five fears and hatreds are appeased to him.
With what four factors of a stream enterer is he endowed?
Here, householder, the noble disciple is endowed with unwavering faith in the Enlightened One: `That
Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well gone, knower
of worlds, the incomparable tamer of those to be tamed, teacher of gods and men, enlightened and
blessed.
Is endowed with unwavering faith in the Teaching: `The Teaching of The Blessed One is well declared, is
here and now, is not a matter of time, inviting to inspection, leading inwards, to be realized by the wise by
themselves
Is endowed with unwavering faith in the Community of bhikkhus:The disciples of The Blessed One have
come to the right path, to the straight path, to the wise path, to the path of mutual understanding, such as
the four cuplets of eight noble men, that are suitable for reverence, hospitality, gifts and veneration with
clasped hands, the incomparable field of merit for the world.
Is endowed with virtues that are not broken, not defective, not spotted, consistent, not blemished, not
enslaved, praised by the wise as conducive to concentration and desired by the noble ones. He is endowed
with these four factors of a stream enterer.
Householder, when the noble disciple has overcome these five fears and is endowed with these four
factors of a stream enterer, if he wishes he could declare: `I am released from going to hell, to the animal
world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer, would not fall
from it, am intent on enlightenment."

8. Dutiyaverasutta- Second on hatred.

003.08. Bhikkhus, when the noble disciple has overcome five fears and is endowed with the
four factors of a stream enterer, if he wishes he could declare: `I am released from going to hell,
to the animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream
enterer, would not fall from it, am intent on enlightenment."
What are the five fears and hatreds overcome? Bhikkhus, whatever fear and hatred, mental
unpleasantness and displeasure be to one destroying living things here and now and here after,
are not to him who abstains from destroying living things. That fear and hatred is appeased to
him.
Whatever fear and hatred, mental unpleasantness and displeasure be to one taking the not
given, ...re...o one misbehaving sexually, ....re... to one telling lies, ....re... to one taking
intoxicating and brewded drinks, here and now and here after, are not to him who abstains from
taking intoxicating and brewded drinks. That fear and hatred is appeased to him. These five fears
and hatreds are appeased to him.
With what four factors of a stream enterer is he endowed?
Here, bhikkhus, the noble disciple is endowed with unwavering faith in the Enlightened One:
`That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct, well
gone, knower of worlds, the incomparable tamer of those to be tamed, teacher of gods and men,
enlightened and blessed.
Is endowed with unwavering faith in the Teaching: `The Teaching of The Blessed One is well
declared, is here and now, is not a matter of time, inviting to inspection, leading inwards, to be
realized by the wise by themselves
Is endowed with unwavering faith in the Community of bhikkhus:The disciples of The Blessed
One have come to the right path, to the straight path, to the wise path, to the path of mutual
understanding, such as the four cuplets of eight noble men, that are suitable for reverence,
hospitality, gifts and veneration with clasped hands, the incomparable field of merit for the
world.
Is endowed with virtues that are not broken, not defective, not spotted, consistent, not blemished,
not enslaved, praised by the wise as conducive to concentration and desired by the noble ones He
is endowed with these four factors of a stream enterer.
Bhikkhus, when the noble disciple has overcome these five fears and is endowed with these four
factors of a stream enterer, if he wishes he could declare: `I am released from going to hell, to the
animal world, to the sphere of ghosts, going to loss and birth in evil states. Am a stream enterer,
would not fall from it, am intent on enlightenment."

9. Aaghtavatthusutta- Factors that arouse anger.

003.09. Bhikkhus, these nine fators arouse ill will. What nine?
One is bound by anger thinking: `disadvantage was done to me.',
`disadvantage is done to me,' `disadvantage will be done to me.' One is
bound by anger thinking: `disadvantage was done to my near and dear
ones,.' `disadvantage is done to my near and dear ones,' `disadvantage
will be done to my near and dear ones.'One is bound by anger thinking:
`advantage was done to my enemies,.' `advantage is done to my
enemies,' `advantage will be done to my enemies.' Bhikkhus, these nine
factors arouse ill will.

10. Aaghtapaivinayasutta- Factors that repress anger.

003.10. Bhikkhus, these nine factors repress ill will. What nine?
One represses anger thinking: `disadvantage was done to me, but what
was gained from it', `disadvantage is done to me but what is gained from
it,' `disadvantage will be done to me but what will be gained from it' One
is bound by anger thinking: `disadvantage was done to my near and dear
ones but what was gained from it,.' `disadvantage is done to my near and
dear ones but what is gained from it,' `disadvantage will be done to my
near and dear ones but what will be gained from it' One is bound by
anger thinking: `advantage was done to my enemies but what was gained
from it,.' `advantage is done to my enemies but what is gained from it'
`advantage will be done to my enemies but what will be gained from it'
Bhikkhus, these nine factors repress ill will.

Eighty-One Cognitive Delusions

"There are nine degrees of cognitive delusions, which manifest
themselves on nine separate grounds. The nine degrees are simply the
higher superior, the higher intermediate, and the higher inferior; the
middle superior, the middle intermediate, and the middle inferior; the
lower superior, the lower intermediate, and the lower inferior. The Nine
Grounds are the Five Destinies [=Six Paths of Rebirth minus ], which
comprise the first ground, the Four Dhyanas, and the Four Formless
Samadhis. . . . Upon eliminating the first six degrees of the first ground,
one becomes a second stage Arhat (Skt. , Once-Returner). Upon
eliminating the final three degrees of the first ground, one becomes a
third stage Arhat (Skt. , Never-Returner). When all the remaining
seventy-two are eliminated, one becomes a fourth stage Arhat (Skt. ).
sometimes only the fourth stage is referred to as Arhatship." (HS 124)