Three Kinds of Srotāpanna

Original text of the Laṅkāvatāra Sūtra:佛告大慧。有三种须陀洹。须陀洹果差别。云何为三。谓下中上。下者极七有生。中者三五有生而般涅槃。上者即彼生而般涅槃。此三种有三结。下中上。云何三结。谓身见、疑、戒取。是三结差别。上上升进。得阿罗汉。

Explanation: The Buddha told the Bodhisattva Mahāmati: There are three kinds of srotāpanna, differing in terms of the fruit attained. What are the three? They are the lower, middle, and upper kinds. Those of the lower grade undergo at most seven more rounds of birth among humans and gods before attaining parinirvāṇa; those of the middle grade undergo three to five more rebirths before attaining parinirvāṇa; those of the upper grade can attain parinirvāṇa in that very life. The fetters severed by these three kinds of srotāpanna are of three kinds, divided into lower, middle, and upper: namely, the three fetters of the view of self (satkāya-dṛṣṭi), doubt, and grasping at precepts and vows. As these three fetters are progressively severed, rising ever higher and being eradicated ever more thoroughly, the arhat of the fourth fruit is attained.

All those who eradicate the view of self (satkāya-dṛṣṭi) and attain the fruit of srotāpanna must sever the three fetters. Because the degree to which these fetters are severed differs, the grades of srotāpanna differ, and the time until parinirvāṇa differs. Now, are these three fetters severed by the mind consciousness or by the manas? Are the fetters of the mind consciousness severed, or the fetters of the manas? Judging from the case of the highest-grade srotāpanna, who can become an arhat in that very life and then attain parinirvāṇa, it must be that the fetters of the manas have been severed; of course, the fetters of the mind consciousness are severed as well. Only when the fetters of both consciousnesses are completely severed can the view of self be completely eradicated, and only then can afflictions such as self-grasping be completely eliminated, enabling one to attain parinirvāṇa and liberation.

The severity of the afflictive fetters of each person's mind consciousness and manas differs, resulting in differences in the severity of their view of self. Moreover, the depth of each person's contemplative practice (vipaśyanā-caryā) on the five aggregates (pañca-skandha) also differs. Thus, when eradicating the view of self, the degree to which the three fetters are severed differs, the liberating wisdom attained differs, the grades differ, and the length of time to attain liberation from the three realms differs. Liberation is, of course, the liberation of the manas. Birth and death are caused by the manas's one thought of ignorance (avidyā). Severing the fetters requires not only severing those of the mind consciousness, but even more so severing the fetters of the manas. When the fetters of the manas are completely severed, the view of self is completely eradicated and self-grasping is completely eliminated, and the manas will no longer dominate the cycle of birth and death.