Note 3 — Chapter VII

To complete what has already been stated respecting the Ariahs or venerables in a foregoing note, the following is added. The reader must bear in mind that the Ariahs are divided into four classes, named—Thautapan, Thakadagam, Anagam, and Arahats, and according to the particular position occupied by the beings of those states, each class is subdivided into two: Thus, for instance, Thautapatti Megata means he who has entered and is walking, as it were, in the way of the perfection of Thautapan; and Thautapatti-pho indicates those who enjoy the merits and blessings of the state of Thautapan; and so with the three superior stages of perfection. To obtain the state of Thautapan, a man must have left the direction followed up by all creatures and entered into the direction or way that leads to deliverance. He will have yet to go through 80,000 kaps or durations of worlds, and must be born seven times more in the state of man and Nat before he be a perfected being, ripe for the state of Neibban. Those who have reached the state of Thakadagam shall have to pass through 60,000 kaps, and be born once in the state of Nat and once in the state of man, before they be perfected. Those who have obtained the third step of Anagam have to travel through 40,000 kaps, and are no more to undergo the process of birth at the end of that period they are perfected. The fourth stage of perfection, that of Arahat, is the highest a being can ever obtain. The fortunate Arahat is gifted with supernatural powers. At the end of 20,000 kaps he is perfected, and reaches the state of deliverance. Those four states are often called the four great roads leading to deliverance or to Neibban. It may be asked whether the state of Thautapan is the first step reached by every one that adheres to Buddha's doctrines or whether it is the one that requires a certain progress in the way of believing and practising? It seems, from the narrative of the conversion of King Pimpathara and his followers, that the state of Thautapan is the reward of those who have shown a more than common proficiency and fervour in adhering to Buddha and his doctrines, but not the first step to enter into the assembly of the faithful and become a member thereof. One may be a simple hearer, or Upathaka, believing in the three precious things, without attaining that of Thautapan. On this occasion, the king and 100,000 of his warriors and noblemen became Thautapans, whereas the remaining 10,000 became believers and members of the assembly without reaching any further. The first entered into the stream or current leading to perfection. The latter were fervent believers, observed the five precepts, but in no way aspired to the attainment of the doctrines of a higher order.