[2] Phala 果位

Terjemahan Bahasa: Pahala [2]

Above: GM Lu sharing 道果 Lamdre.

道 - Path/Magga Stage

果 - Fruit/Phala  Stage

Attainment
The first moment of the attainment is termed the path of stream-entry (sotāpatti-magga), which cuts through the first three fetters. The person who experiences it is called a stream-winner (sotāpanna).

The sotāpanna is said to attain an intuitive grasp of the dharma, this wisdom being called right view (sammā diṭṭhi) and has unshakable confidence in the Buddha, Dharma, and Sangha.

The Buddha, Dharma, and Sangha, sometimes taken to be the triple refuge, are at other times listed as being objects of recollection. 

In general though, confirmed confidence in the Buddha', Dharma and Sangha, respectively, is considered to be one of the four limbs of stream-winning (sotāpannassa angāni).

The sotapanna is said to have "opened the eye of the Dhamma" (dhammacakka), because they have realized that whatever arises will cease (impermanence).

Their conviction in the true dharma would be unshakable.

They have had their first glimpse of the unconditioned element, the asankhata, in which they see the goal, in the moment of the fruition of their path (magga-phala). 

Whereas the stream-entrant has seen nibbāna and, thus has verified confidence in it, the arahant can drink fully of its waters, so to speak, to use a simile from the Kosambi Sutta (SN 12.68) — of a "well", encountered along a desert road.

However, the remaining three paths, namely: 

once-return (sakadāgāmin), 

non-return (anāgāmin), 

and sainthood (arahatta) 

become 'destined' (sammatta niyāma) for the stream-entrant. 

Their enlightenment as a disciple (ariya-sāvaka) becomes inevitable within seven lives transmigrating among gods and humans; 

if they are diligent (appamatta, appamāda) in the practice of the Teacher's (satthāra) message, they may fully awaken within their present life. 

They have very little future suffering to undergo.
The early Buddhist texts (e.g. the Ratana Sutta) say that a stream-entrant will no longer be born in the animal womb, or hell realms; nor as a hungry ghost. 

The pathways to unfortunate rebirth destinations (duggati) have been closed to them.

It's impossible for them to commit the six "heinous crimes" (abhithanani), which would otherwise lead to aeons in hell. These six being: i. matricide, ii. patricide, iii. the murder of an arahat, iv. shedding a Buddha's blood with malicious intent, v. causing schism in the monastic Sangha, and vi. taking another teacher.

They are reborn only in "noble" human families, or as divine beings.

Three fetters
In the Pali Canon, the qualities of a sotāpanna are described as:
…those monks who have abandoned the three fetters, are all stream-winners, steadfast, never again destined for states of woe, headed for self-awakening. 

This is how the Dharma well-proclaimed by me is clear, open, evident, stripped of rags.
— Alagaddupama Sutta

The three fetters which the sotāpanna eradicates are:

[1] Self-view — The view of substance, or that what is compounded (sankhata) could be eternal in the five aggregates (form, feelings, perception, intentions, cognizance), and thus possessed or owned as 'I', 'me', or 'mine'. 

A sotāpanna doesn't actually have a view about self (sakkāya-ditthi), as that doctrine is proclaimed to be a subtle form of clinging.

[2] Clinging to rites and rituals - Eradication of the view that one becomes pure simply through performing rituals (animal sacrifices, ablutions, chanting, etc.) or adhering to rigid moralism or relying on a god for non-causal delivery (issara nimmāna). Rites and rituals now function more to obscure, than to support the right view of the sotāpanna's now opened dharma eye. 

The sotāpanna realizes that deliverance can be won only through the practice of the Noble Eightfold Path. It is the elimination of the notion that there are miracles, or shortcuts.

[3] Skeptical doubt - Doubt about the Buddha, his teaching (Dharma), and his community (Sangha) is eradicated because the sotāpanna personally experiences the true nature of reality through insight, and this insight confirms the accuracy of the Buddha’s teaching. 

Seeing removes doubt, because the sight is a form of vision (dassana), that allows one to know (ñāṇa).

Defilements
According to the Pali Commentary, six types of defilement would be eventually abandoned by a sotāpanna, and no major transgressions:
Envy
Jealousy
Hypocrisy
Fraud
Denigration
Domineering

Rebirth
A sotāpanna will be safe from falling into the states of misery (they will not be born as an animal, ghost, or hell being). Their lust, hatred and delusion will not be strong enough to cause rebirth in the lower realms. 

A sotāpanna will have to be reborn at most only seven more times in the human or heavenly worlds before attaining nibbāna. 

It is not necessary for a sotāpanna to be reborn seven more times before attaining nibbāna, as an ardent practitioner may progress to the higher stages in the same life in which he/she reaches the Sotāpanna level by making an aspiration and persistent effort to reach the final goal of nibbāna.

Six actions that are not committed
A sotāpanna will not commit six wrong actions:
Murdering one's own mother.
Murdering one's own father.
Murdering an arahant.
Maliciously injuring the Buddha to the point of drawing blood.
Deliberately creating a schism in the monastic community.
Taking another Teacher [besides Buddha].

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There is this passage in the Editor's Introduction to "GREAT DISCIPLES OF THE BUDDHA" by Nyanaponika Thera & Hellmuth Hecker.

" ... The more typical process of attainment, however, is a calibrated one whereby the fetters are cut off sequentially, in discrete clusters, on four different occasions of awakening. 

This results in a fourfold gradation among the noble disciples, with each major stage subdivided in turn into two phases: 

a phase of the path (magga), when the disciple is practicing for the elimination of the particular cluster of fetters; 

and a phase of the fruit (phala), when the breakthrough is complete and the fetters have been destroyed. 

This subdivision explains the classical formula of the Ariya Sangha as made up of four pairs and eight types of noble persons. ..."

Regarding path (magga) & fruit (phala):
[1] Some dhamma teachers emphasize that the eightfold path is not a "linear" progression. 

However, to me it makes so much sense that "Right View" (sammā-diṭṭhi) must be the very beginning. 

(For example, understand that "rejection of karma & rebirth" is "wrong view" - within the framework of Four Noble Truths and Dependent Origination. I don't see how anyone who rejects rebirth & karma can progress properly further along the path.) 

As well, the culmination of the Eightfold Path must be "Right Stillness" (sammā-samādhi) - which is defined as the 4 rupa-jhanas. (e.g. SN 45.8, MN-117, MN-141), because jhana is the mind state where the 5-hindrances that sustain Ignorance and Desires are removed (AN 10.61, 10.62). 

To remove Ignorance, starve the 5-hindrances through attainment of jhana. Between Right View and Right Stillness there is development of ethics, mindfulness and meditation. 

Thus there is some sense of linear progression, with Jhana as the fruit (phala) of the practices (path - magga) that precede it. 

Is this understanding correct?

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Hahaha!

Think carefully before you act out your thoughts!

Dharma Cultivation might not be what you think or perceive it is! 

Of course, the CHOICE is always yours - To do or Not to do! :)

Are you still trying your utmost to "bring down" your creation of a form, labelled as "lotuschef"! 

Wake up!

If you don't walk out of the Path you are treading now, you will never ever attain the Fruit of Realisation/Enlightenment. 

Your "manifestation"  of "evil" were all given life to by your very own Demon! 

With Metta,

Om Guru Lian Sheng Siddhi Hom

Lama Lotuschef