Characteristics of Sakṛdāgāmins and Anāgāmins

Original text of the Laṅkāvatāra Sūtra:大慧。云何斯陀含相。谓顿照色相妄想。生相见相不生。善见禅趣相故。顿来此世。尽苦际。得涅槃。是故名斯陀含。大慧。云何阿那含。谓过去未来现在色相。性非性。生见过患。使妄想不生故。及结断。故名阿那含。

Explanation: The Buddha said, "Mahāmati, what is the appearance of the sakṛdāgāmin of the second fruit? When the sakṛdāgāmin comes into contact with people, he can instantly see through the marks of his own and others' material bodies, and has no delusive thoughts about the material body, knowing that it does not arise—that there is no real birth—and that its marks are suffering, empty, impermanent, and non-self; upon seeing the marks he knows immediately, without needing the mind consciousness to deliberate. The manas already knows this at the stage of the first fruit, and when cultivation reaches the second fruit, it knows more deeply and thoroughly. The sakṛdāgāmin is skilled at observing the marks and orientation of meditative concentration (samādhi); at the end of life he goes to the heavens, and then directly returns from the heavens to the human world, in order to exhaust the limit of suffering and attain nirvāṇa without remainder. Therefore he is called a sakṛdāgāmin."

"Mahāmati, what is the appearance of the anāgāmin of the third fruit? The anāgāmin knows the marks of the material bodies of the past, future, and present, that their nature lacks inherent self-existence, and can see the faults and disadvantages of the material body's birth, knowing the faults and disadvantages of taking the delusively perceived material body as self and as belonging to self; he has no delusive thoughts about the marks of the material body. Moreover, with the power of the first dhyāna concentration, he has severed the manifest afflictions of all greed and hatred; therefore he is called the anāgāmin of the third fruit."