6th Class Notes: Abhidharma 5 – The Path and the Nobles Ones

KEY POINTS FOR TODAY:

- The Path and Cessation in the overall soteriological vision

- The major components and basic structure of the Path

- The distinctions between the Path of Seeing and the Path of Cultivation

- Stages of Attainment, Sequence Variants, Retrogressibility

CONTEXT:

1. The truth of suffering

(duḥkhe-satya)

2. The truth of the cause of

suffering (samudaye-satya)

3. The truth of cessation

(nirodha-satya)

4. The truth of the path

(mārga-satya)

Defilement

[5th class]

World

[4th class]

Action

[5th class]

└───impure (sāsrava) dharmas───┘

Knowledge / insight

[6th - 7

th class]

Cessation

[6th class]

Meditation

[7th classes]

└───pure (anāsrava) dharmas───┘

- The above two diagrams can be expanded/combined as follows:

Dhyāna:

and Jñāna:

III.a) Path of Seeing

(darśana-mārga)

III.b) Path of Cultivation

(bhāvanā-mārga)

Nirodha:

II. Conducive to penetration

nirvedha-bhāgīya

Meditation

Knowledge I.b) Conducive to liberation

[7th class] “Cultivation Defilement mokṣa-bhāgīya

Gap” [5th class]

I.a) Conducive to virtue

“Karma puṇya-bhāgīya

Saṃsāra gap” Śīla: Ethics

[4th class] [5

th class]

Action

Nirvāṇa “No Gap” [5th class]

Cessation

[6th class]

- This class will focus on the realization of the 3rd

Noble Truth of Cessation (nirodha) and offer a general overview of

the path. “Cessation” in general refers to the cessation of suffering (duḥkha) but in the Abhidharma context,

practitioners acquire (prāpti) cessations of the defilements – one cessation for each defilement.

- For the Sarvāstivāda the path is a very long journey of gradual progress. The most rapid obtain deliverance in three

existences which define three major phases or stages of practice. In the first, the seeds are planted (I. Preliminaries). In

the second, the seeds are matured (II. Conducive to Penetration). In the third, liberation (nirvāṇa) is attained (III. The

Path Proper). These three phases can be accomplished in one lifetime each, but can also take many kalpas to traverse.

I. Preliminaries

a) Practices conducive to virtue (puṇya-bhāgīya) and

b) Practices conducive to liberation (mokṣa-bhāgīya)

II. Conducive to Penetration (nirvedha-bhāgīya)

III. The Path Proper (in which the practitioner actually acquires the cessations of the defilements)

a) The Path of Seeing (darśana-mārga) and

b) The Path of Cultivation (bhāvanā-mārga)

I. PRELIMINARIES

- In keeping with the early teachings, the Sarvāstivāda path of practice is an approach integrating the three trainings:

precepts/ethics (śīla), concentration/absorption (samādhi) and understanding/wisdom (prajñā). Meditative realization

takes place in the context of a thorough commitment to an ethical life and other preliminaries. The early discourses

preserve an extensive array of such practices which can be subsumed under puṇya-bhāgīya and mokṣa-bhāgīya below.

- The Abhidharmakosa states: “Whoever desires to see the Truths should first of all keep the Precepts. Then he reads

the teaching upon which his Seeing of the Truths depends, or he hears their meaning. Having heard, he correctly

reflects. Having reflected, he gives himself up to the cultivation of meditation.” This general course relates to 3 Kinds

of Understanding: With understanding (prajñā) arisen from hearing (śruta-mayī) for its support, wisdom arisen from

reflection (cintā-mayī) develops; with this for its support, wisdom arisen from cultivation (bhāvanā-mayī) develops.

3 Kinds of

Understanding

(prajñā):

Object:

This can be compared

to three persons who

are crossing a river:

Objection:

Rather,

Certitude arises

from:

Corresponding

Path

1. Understanding

from hearing the

teaching (śruta-

mayī-prajñā)

Name

[it grasps the thing by

means of the name]

One who does not know

how to swim does not

abandon even for one

moment his swimming

apparatus

But, we would say,

in this interpretation,

wisdom arisen from

reflection plays no

role: in fact, when it

has name for its

object, it is wisdom

arisen from the

teaching, and when it

has a thing for its

object, it is the

wisdom arisen from

meditation. Thus the

wisdom arisen from

reflection does not

exist.

Knowledge -

A certitude which

arises from a

means of correct

knowledge

Conducive to

virtue

(puṇya-

bhāgīya) (I.a)

2. Understanding

from reflection

(cintā-mayī-prajñā)

Name & thing

[it grasps the thing by

means of the name,

and sometimes it

grasps the name by

means of the thing]

One who knows how to

swim a little sometimes

holds on to it and

sometimes lets go of it

Examination –

A certitude born

of rational

examination

Conducive to

liberation

(mokṣa-bhāgīya)

(I.b)

3. Understanding

from cultivation

(bhāvanā-mayī-

prajñā)

The thing

[it grasp the thing

directly without

relying on the name]

One who knows how to

swim crosses the river

without any support

whatsoever

Absorption –

A certitude arisen

from absorption

Conducive to

penetration

(nirvedha-

bhāgīya) (II.)

A. Puṇya-Bhāgīya (Conducive to Virtue or Merit) [necessary preliminaries, but they still tend to good rebirth]

- There are three basic forms of practice:

i. Good karma: Precepts/ethics (śīla) [e.g., the 10 skillful courses of action (karma-patha)] and Giving (dāna)

ii. Receiving the teachings: śruta-mayī-prajñā (wisdom through hearing (and reading))

iii. Purification: To be successful in meditation, one must purify one's body and mind:

a) Dissociation from unfavorable conditions, relationships & thoughts

b) Practicing contentment and having few desires.

c) Abiding in 4 “noble lineages”: contentment with 1.clothing, 2.food, 3. bed & seat; and 4. delighting in the path.

B. Mokṣa-Bhāgīya (Conducive to Liberation) [necessarily preliminaries which definitively lead to liberation]

i. Śamatha (tranquility)

a) The visualization of the loathsome counteracting greed, it is contemplating the bones, parts, or progressive

deterioration of the body/bodies, for those who are distracted by desire.

b) The mindfulness of breathing (anapana-smrti) counteracting overactive imagination, for those who are

distracted by thinking. It has 6 aspects: 1. counting, 2. following, 3. fixing, 4. observation, 5. modification, and

6. Purification. (Note: these 6 aspects are actually various subsumed under śamatha, vipaśyanā or both.)

ii. Vipaśyanā (insight)

- The 4 foundations of mindfulness (smrty-upasthāna) consist of the contemplation of specific characteristics (sva-

lakṣaṇa) and the common characteristics (sāmānya-lakṣaṇa) of the 4 foundations:

a) Body (kāya) – contemplated as impure (aśubha), counteracting belief in purity. (Can include: analyzing the

body in terms of the 4 elements or parts, charnel ground meditations, mindfulness of postures and of breathing.)

b) Feeling or Sensation (vedanā) – contemplated as suffering (duḥkhe), counteracting belief in happiness.

c) Mind (citta) – contemplated as impermanent (anitya), counteracting belief in permanence.

d) Dharma (dharma) – contemplated as not-self (anātman), counteracting belief in self. (Can include the

contemplation of various teachings including the 5 skandhas, 5 hindrances, 7 factors of awakening, 4 Noble

Truths, etc. Reinterpreted in Abhidharma context to refer to mindfulness of the dharmas, the real existents.)

- The Abhidharma interpretation: The 4 foundations of mindfulness are ordered in terms of increasing subtlety. They

represent a course of study from beginning to advanced.

- Further, there are two stages in practicing the foundations of mindfulness:

1. First one individually contemplates the specific characteristics of each foundation: body as impure, sensations as

suffering, mind as impermanent, and dharmas as not-self.

2. Second, one collectively contemplates all four foundations (“dharmas as universal object”, i.e., the foundation

of dharmas is expanded to encompass all 4 foundations) as suffering, impermanent, empty and non-self.

- The mokṣa-bhāgīyas and the nirvedha-bhāgīyas below constitute the Path of Preparation (prayoga-mārga). The

puṇya-bhāgīyas above can be referred to rather as the Path of Requisites (sambhara-mārga) – although they are

necessary prerequisites, technically they do not specifically prepare one for spiritual attainment. The puṇya-bhāgīyas

pertain more to bodily and vocal karma whereas the mokṣa-bhāgīyas pertain more to mental karma.

- The mokṣa-bhāgīyas are only produced by human beings in Kāmadhātu.

II. NIRVEDHA-BHĀGĪYAS (CONDUCIVE TO PENETRATION)

- Through the 4 nirvedha-bhāgīyas (conducive to penetration), doubt is abandoned and the truths are clearly

distinguished. They lead to the Path of Seeing and are understanding arising from cultivation (bhāvanā-mayī-prajñā).

The first 3 nirvedha-bhāgīyas each serve as the samanantara-pratyaya (equal and immediate condition) for the

succeeding nirvedha-bhāgīya.

- They are generally cultivated in states of meditation (the dhyānas as well as anāgamya, the preparatory or

neighborhood concentration leading to the first dhyāna, and dhyāna-antara, the intermediate concentration between

the 1st and 2

nd dhyānas). However, some assert that the first two can be cultivated in non-concentrated states of mind.

- The nirvedha-bhāgīyas are not cultivated in Rūpadhātu and Ārūpyadhātu as the experience of suffering (duḥkha) is

absent in those realms but a requisite condition for profound insight into the 1st Noble Truth of Suffering. Additionally,

beings in the three painful realms of rebirth – hells, ghosts and animals – cannot cultivate the nirvedha-bhāgīyas

because receptivity and knowledge of the Noble Truths cannot be produced in those states of existence.

1.Heat(s), Warmth (uṣma-gata)

- Abhidharmakosa: “From this cultivation of the foundation of mindfulness having the dharmas as its object, there

finally arises a root of good called Uṣma-gata („Heat attained‟), because it is similar to heat (uṣma), being the first

indication or the anticipation of the Noble Path, a fire which burns the fuel which are the defilements”. This name of

this stage also carries the connotation of “warming up” or “getting hot” as one is making definitive progress towards

liberating insight. There are also accounts of practitioners in meditation states literally getting very hot.

- The stage of the Heats is prolonged and has the 16 aspects (ākāra – or modes of understanding) of the 4 Noble Truths

(arya-satya) for its object (the 16 aspects will be explicated in more detail next class under the Knowledges):

1st Noble Truth of Suffering: 1. suffering, 2. impermanent, 3. empty, 4. not-self;

2nd

Noble Truth of Origin: 5. arising, 6. appearance, 7. cause, 8. condition;

3rd

Noble Truth of Extinction: 9. extinction, 10. calm, 11. excellent, 12. definitive salvation;

4th Noble Truth of Path: 13. path, 14. truth, 15. obtaining, 16. definitive release.

- The 16 aspects, or modes of comprehending activity, are the intrinsic characteristics (sva-lakṣaṇa) of the truths and

the common characteristics (sāmānya-svalakṣaṇa) of the dharmas.

- Insight into the Noble Truths in this stage, although deep, is not direct realization – “it is like examining pictures

through the veil of a silk-cloth.”

- Regarding the order of the Noble Truths: “The Truths are mentioned in the order in which they are comprehended

(abhisamaya). Why are they comprehended in this order? Because, in the period preparatory to the Path proper, that is,

the period of examination, the ascetic first creates an idea of that to which he is attached, of that by which he is

tormented, of that from which he seeks to be delivered, namely, suffering. Then he asks what is its cause, and he

creates an idea of its origin. Then he asks what does extinction consist of, and he creates an idea of extinction. Then he

asks what is the Path to extinction, and he creates an idea of the path. So too, having seen a disease, one searches out

its origin, its disappearance, and its remedy…In the order in which, in the course of the period of examination, he

creates an idea of the Truths, in this same order, having reached the period of comprehension, he understands the

Truths, because comprehension is projected by the preparatory exercises, the same way that a horse gallops without

obstacle over familiar terrain…”

2. Summits, Pinnacle (mūrdhan)

- Abhidharmakosa: “Like Heat, the Summits have the Four Truths for their object and include the sixteen aspects: they

receive another name by reason of their excellence. They are called Summits (or „Heads‟), because they are the most

elevated or the head of the unfixed roots of good, that is, those from which one can fall away…” That is, this is a brief

stage, comparable to being on a peak – one either proceeds forward to the non-retrogressible Patiences, or,

encountering obstacles, one falls back (retrogresses).

- Among the retrogressible nirvedha-bhāgīyas, the Warmths are inferior, the Summits superior. It is stated that having

realized the Summits, one can never cut off the roots of good (kuśala-mūla).

3. Receptivities or Patience (kṣānti)

- Abhidharmakosa: “Patience (kṣānti) is so-called because in this stage, the Truths please extremely much.” In this

stage, one is unshakable or non-retrogressing. One can never be reborn in the painful realms of existence. One is also

highly receptive (kṣānti) to the truths which are now studied in terms of how they bear on: a) Kāmadhātu as well as:

b) the higher spheres (Rūpadhātu and Ārūpyadhātu) [for a total of 8 truths and 32 modes of activity].

- The Patiences have 3 stages: weak, medium and strong:

i. The stage of weak Patience, like the warmth and summits, contemplates fully the 16 aspects of the 4 Truths.

ii. In the cultivation of medium Patience, one‟s contemplation becomes successively more restrictive to develop

focus and be more effective in inducing outflow-free knowledge. Like a wealthy person who, in order to travel,

exchanges their possessions for money, then for gold, and then expensive jewels, until they could finally maintain

their wealth and travel lightly. Medium Patience starts when one ceases to contemplate the 16th aspect (definitive

release) pertaining to the higher spheres. One gradually reduces the number of aspects and spheres until Medium

Patience finally culminates by focusing on just two aspects: the impermanence and suffering aspects of the Truth

of Suffering in Kāmadhātu.

iii. Finally, strong Patience has only one aspect [impermanence] pertaining to the Truth of Suffering of Kāmadhātu

for its object. Strong Patience is momentary – it is of one moment (kṣana).

4. Supreme Worldly Dharmas (laukika agra-dharma)

- Like strong Patience, the Supreme Worldly Dharmas bear on the suffering of Kāmadhātu and are momentary.

- Abhidharmakosa: “They are termed Supreme Worldly Dharmas (laukika agradharmas): because they are worldly,

being impure…They are Supreme Worldly Dharmas because, in the absence of any similar cause (sabhāgahetu), by

their own power, they manifest the Path of Seeing the Truths”.

- Of the non-retrogressing nirvedha-bhāgīyas, the Receptivities are inferior, the Supreme Worldly Dharmas are superior.

- The Supreme Worldly Dharma(s) immediate follow the moment of strong receptivity (patience) and also only last

one moment. They are followed immediately by the Path of Seeing (and serve as the equal-immediate condition

(samanantara-pratyaya) for the darśana-mārga).

- At first moment of the Path of Seeing, one relinquishes the nature of an ordinary worldling (pṛthagjana) and becomes

noble (arya) as one enters into the certainty of attaining nirvāṇa. This is also known as gotrabhū, “change in lineage”.

- The puṇya-bhāgīyas, mokṣa-bhāgīyas and nirvedha-bhāgīyas represent the deepening cultivation of impure

understanding (sāsrava-prajñā – the three types of understanding: from hearing, reflection and cultivation), finally

culminating in pure understanding (anāsrava-prajñā, outflow-free insight), which is the definition of Abhidharma.

III. THE PATH OF SEEING & THE PATH OF CULTIVATION

a) The Path of Seeing (darśana-mārga)

- The Path of Seeing consists of the first 15 moments of Direct Realization (abhisamaya). The 16th moment is the 1

st

moment of the Path of Cultivation.

- Immediately following Supreme Worldly Dharmas, one gives rise to, for the first time, outflow-free (anāsrava)

knowledges: the Direct Realization of the 4 Noble Truths. Like the nirvedha-bhāgīyas, the Path of Seeing is only

realized in Kāmadhātu by humans or devas.

- For each truth, in pairs of moments, one first contemplates the truth in Kāmadhātu (a dharma-knowledge – a

knowledge of dharmas), and then in the higher spheres, Rūpadhātu and Aupryadhātu. The contemplation of the truth

in the higher spheres is called anvaya-jñāna which refers to knowledge (jñāna) that is anvaya: consecutive,

subsequent, following or, according to some, inferential. The truths are more easily observed in Kāmadhātu. Distinct

contemplations of the Truths in the higher spheres is also required because Kāmadhātu is non-concentrated whereas

the two higher spheres are concentrated.

- Each of these pairs of moments consists of two “paths” (they are paths in the sense that they need to be traversed)

which are also a patience and a knowledge as follows:

i. Unhindered Path or Irresistible Path (ānantarya-mārga): The Patiences are “unhindered” or “irresistible” in that

they cannot be hindered in their cutting off of the possession of the defilements, and also because they lead

invariably to the dharma-knowledge in the next moment. Here the defilements to be abandoned through vision

into the particular truth are abandoned - the prāpti-series is cut-off. These are patiences, or receptivities, to the

dharma knowledge. They are prajñā but not yet knowledge because they are not completely free of doubt.

ii. Path of Deliverance or Path of Liberation (vimukti-mārga): Abhidharmakosa: “The Knowledges arise among the

persons who are thus delivered from the possession of the defilements at the same time as does possession of

disconnection from the defilements (visaṃyoga)…” Here one comes to acquire (prāpti) the cessation through the

deliberation (pratisaṃkhyā-nirodha, an unconditioned dharma) of the defilements. This is the certitude that the

defilements will not re-arise. As the defilements have been abandoned by the patience, the knowledge represents

a higher degree of receptivity, completely released from doubt. Like the patiences, they are prajñā in nature.

- The Path of Seeing and the Path of Cultivation (and the 16 Moments of Direct Realization):

Da

rśa

na

-mā

rga

: (P

ath

of

See

ing

) -

15

mo

men

ts

1. Receptivity to the Dharma Knowledge of Suffering

(duḥkhe dharma-jñāna-kṣānti)

1st N

ob

le T

ruth

Pertaining to:

Kāmadhātu

Unhindered Path

ānantaryamārga

16

Mo

men

ts o

f D

irec

t R

eali

zati

on

(A

bh

isa

ma

ya)

2. Dharma Knowledge of Suffering

(duḥkhe dharma-jñāna)

Path of Deliverance

vimuktimārga

3. Receptivity to the Consecutive Knowledge of Suffering

(duḥkhe anvaya-jñāna-kṣānti)

Higher

spheres

Unhindered Path

ānantaryamārga

4. Consecutive Knowledge of Suffering

(duḥkhe anvaya-jñāna)

Path of Deliverance

vimuktimārga

5. Receptivity to the Dharma Knowledge of Origin

(samudaye dharma-jñāna-kṣānti) 2

nd N

ob

le T

ruth

Kāmadhātu

Unhindered Path

ānantaryamārga

6. Dharma Knowledge of Origin

(samudaye dharma-jñāna-kṣānti)

Path of Deliverance

vimuktimārga

7. Receptivity to the Consecutive Knowledge of Origin

(samudaye nvaya-jñāna-kṣānti)

Higher

spheres

Unhindered Path

ānantaryamārga

8. Consecutive Knowledge of Origin

(samudaye nvaya-jñāna)

Path of Deliverance

vimuktimārga

9. Receptivity to the Dharma Knowledge of the Cessation of Suffering

(duḥkha-nirodhe dharma-jñāna-kṣānti)

3rd

No

ble

Tru

th

Kāmadhātu

Unhindered Path

ānantaryamārga

10. Dharma Knowledge of the Cessation of Suffering

(duḥkha-nirodhe dharma-jñāna-kṣānti)

Path of Deliverance

vimuktimārga

11. Receptivity to the Consecutive Knowledge of the Cessation of Suffering

(duḥkha-nirodhe anvaya-jñāna-kṣānti)

Higher

spheres

Unhindered Path

ānantaryamārga

12. Consecutive Knowledge of the Cessation of Suffering

(duḥkha-nirodhe anvaya-jñāna)

Path of Deliverance

vimuktimārga

13. Receptivity to the Dharma Knowledge of the Path Counteracting

Suffering (duḥkha-pratipakṣa-marge dharma-jñāna-kṣānti)

4th

No

ble

Tru

th

Kāmadhātu

Unhindered Path

ānantaryamārga

14. Dharma Knowledge of the Path Counteracting Suffering

(duḥkha-pratipakṣa-marge dharma-jñāna-kṣānti)

Path of Deliverance

vimuktimārga

15. Receptivity to the Consecutive Knowledge of the Path Counteracting

Suffering (duḥkha-pratipakṣa-marge anvaya-jñāna-kṣānti)

Higher

spheres

Unhindered Path

ānantaryamārga

Bh

āva

nā

-mā

rga

(Pat

h o

f C

ult

ivat

ion

)

16. Consecutive Knowledge of the Path Counteracting Suffering

(duḥkha-pratipakṣa-marge anvaya-jñāna) (In the 16th moment there is nothing more to see which has not been seen. This

moment meditates on the Truth as it has been seen, and so forms part of the

bhāvanā-mārga.)

Path of Deliverance

vimuktimārga

=1st fruit:

Srota-āpana

In the process of abandoning the 1st-5

th grades of the defilements Pratipannaka = candidate for 2

nd fruit

Having abandoned the 6th

grade of the defilements 2nd

fruit = Sakṛd-āgāmin

In the process of abandoning the 7th

-8th

grade of the defilements Pratipannaka = candidate for 3rd

fruit

Having abandoned the 9th

grade of the defilements of Kāmadhātu 3rd

fruit = Anāgāmin

In the process of abandoning the 9th

grade of defilements of the higher spheres Pratipannaka = candidate for 4th

fruit

Vajropama-samādhi abandoning the 9th

grade of defilements of Bhavāgra = the last unhindered path

Aśaikṣa-mārga: The Path Beyond training or of No More Learning 4th

fruit = Arhat

- Abhidharmakosa: “there is Patience and Knowledge, in the same way that there are two actions: expelling the thief,

and closing the door.” The abandoning requires a sufficient degree of insight (that is, the patiences) into the true nature

of things (through the 16 aspects of the 4 Noble Truths). In the next moment, the defilement which had afflicted the

mind has been abandoned and knowledge can shine forth having the positive force of inducing the acquisition of the

cessation of the defilement (such that it can no longer arise). The acquisition of the cessation serves to deepen and

maintain the abandonment. The cessation, being unconditioned, is not produced by the knowledge but the acquisition

(prāpti) of the cessation is induced by the knowledge. In subsequent cultivation (bhāvanā) in which one in a sense

repeats or deepens one‟s insight, the patiences are not repeated, but the knowledges are repeated.

The Nature of Awakening

- As demonstrated above, the Sarvāstivāda account of Direct Realization of the Four Noble Truths, although rapid,

forceful and brief (16 moments, kṣanas), consists of 16 mental states.

- According to other schools, the comprehension of the Truths is “single”, “unique” or “momentary” – that is, a single,

abrupt, all-at-once or sudden comprehension which finally comprehends, or clears away all doubt with respect to, the

16 aspects (ākāra) of the Noble Truths in one moment. This is the view of the Theravada, as Buddhaghosa writes: “the

four noble truths are fully realized in a single moment.” Still another approach held that there had to be 16 distinct

moments of direct realization: one for each aspect (ākāra) or mode of understanding.

- Abhidharmakosa responds: “If the partisan of a single, unique comprehension intends to speak of comprehension

which consists of the seeing of the Truths, his thesis is inadmissible, by reason of the variety of the aspects: one does

not see origin, etc., under the aspects of suffering. But, he would say, one sees all the Truths under the aspect of non-

self. If this were the case, then one would not see the Truths under the aspects of suffering, etc.; and this hypothesis

contradicts the Sutra which says, „The Śrāvaka, when he judges suffering as suffering, or origin as origin, or extinction

as extinction, or path as path, there is then for him discernment of the dharmas associated with these pure judgments.‟”

- These contrasting views of the nature of Direct Realization which basically represents the ultimate liberating insight

of Buddhism, also concerns how to interpret accounts of the Buddha‟s awakening. Is it manifold and discursive, or

does it go beyond any distinction of 1, 2, 3 or 4 truths? Do the Noble Truths represent an elaboration of a unitary

realization beyond all limited conceptual formulations, or do the Noble Truths express and embody and preserve the

true shape and unfolding of Buddha‟s awakening?

- To some extent, these questions connect also to different approaches to cultivation:

i. Emphasizing insight and knowledge (prajñā approach) correlate to an approach to liberation that is manifold,

comprehending the Four Noble Truths one at a time.

ii. Emphasizing meditation and quietism (samādhi approach) correlate to an approach to liberation which is unitary

and goes beyond all distinctions.

These approaches at times seem to have been in tension. The tradition includes various attempts to reconcile or

integrate the two approaches (including the formulation of the Path of Seeing and Path of Cultivation above). We will

hopefully revisit this topic next week.

- The Sarvāstivāda approach can be seen as an attempt to develop the content of liberating insight in order to form a

plausible basis for awakening. There are some indications that at times, some forms of Buddhism actually preferred

privileging dependent-arising (pratītya-samutpāda) as the ultimate content of awakening. The Sarvāstivāda approach

arises with its soteriology as a whole and specifically its account of how the defilements are abandoned.

b) The Path of Cultivation (Bhāvanā-Mārga)

- Bhāvanā is sometimes translated as “meditation” but more literally it is cultivation or development of the mind.

Meditation does constitute the most important aspect of the process.

- Whereas complete knowledge (parijñā) predominates in the Path of Seeing, diligence (apramāda) predominates in

the Path of Cultivation.

- The Path of Cultivation begins with the 16th moment of direct realization of the truths.

- In this stage, the remaining defilements are gradually abandoned: attachment, hostility, delusion & conceit pertaining

to Kāmadhātu, and attachment, delusion & conceit pertaining to Rūpadhātu and Ārūpyadhātu (=10 total bhāvanā-heya

defilements). Hostility or hatred (pratigha) does not arise in a mind that is concentrated and further, the primary object

of hatred, disagreeable sensations, are absent in Rūpadhātu and Ārūpyadhātu.

- The defilements abandoned are classified into 9 grades or categories of strength by distinguishing weak (mṛdu),

medium (madhya) and strong (adhimātra) each of which are again subdivided into weak, medium and strong – see

below). Whereas the Path is Seeing is a strong, forceful path which cuts off all 9 grades of the defilements at once, the

Path of Cultivation is not so forceful, such that the 9 grades are cut off gradually through repeated practice, one by one.

- The counteracting paths which abandon these defilements likewise have 9 grades. The coarsest defilement, the

strong-strong grade, is abandoned by the weakest counteragent, the weak-weak, and so on…to: the most subtle

defilement, the weak-weak, is abandoned by the strongest counteragent, the strong-strong. “A great darkness is

dispelled by a small light, and a small darkness is dispelled by a great light.” The coarsest defilement is the easiest to

uproot whereas the subtlest defilement is the most difficult.

9 Grades of the Defilements … are abandoned by 9 Grades of Counteracting Paths

1. strong-strong – 1. weak-weak

2. medium-strong – 2. medium-weak

3. weak-strong – 3. strong-weak

4. strong-medium – 4. weak-medium

5. medium-medium – 5. medium-medium

6. weak-medium – 6. strong-medium

7. strong-weak – 7. weak-strong

8. medium-weak – 8. medium-strong

9. weak-weak – 9. strong-strong

- Further, the 9 grades of the bhāvanā-heya (abandoned through cultivation) defilements exist in 9 bhūmis (with the

exception of hostility (pratigha) which only exists in Kāmadhātu):

1. Kāmadhātu: 1 sphere

2. – 5. Rūpadhātu: 4 spheres corresponding to the 4 fundamental dhyānas / dhyāna-heavens

6. – 9. Ārūpyadhātu: 4 spheres corresponding to the 4 ārūpya fundamental dhyānas / dhyāna-heavens

- There are then 81 total grades (9 grades x 9 spheres) of the defilements abandoned through the Path of Cultivation

(except hostility which only pertains to Kāmadhātu). These defilements then have a total of 89 total grades or levels by

adding the 8 grades or manifestations of the defilements abandoned through the Path of Seeing (there being an

unhindered path and a path of deliverance for each of these 8 grades).

- As in the Path of Seeing, the bhāvanā-heya defilements are abandoned through an unhindered path and a path of

deliverance, however, the unhindered paths in this context are knowledges, not patiences.

- Overview of distinctions between the Path of Seeing and the Path of Cultivation:

Path of Seeing (darśana-mārga) Path of Cultivation (bhāvanā-mārga)

Brief – 16 moments – Abrupt or Sudden Lengthy – Can last many lifetimes - Gradual

Completely abandons the cognitive defilements (the five wrong

views and doubt), partially abandons the cognitive-emotional

defilements (greed, anger, pride & ignorance)

In a gradual process (81 steps), abandons the tenacious

cognitive-emotional defilements

(greed, anger, pride & ignorance).

Complete knowledge (parijñā) predominates and is strong Diligence (apramāda) predominates and is strong

Being strong and forceful, the 9 grades of the defilements are

cut off all at once

(the sharp knife cuts through all at once)

Not being strong and forceful, the 9 grades of the defilements

are gradually abandoned or thinned out, one by one

(the blunt knife cuts through gradually).

The defilements pertaining to Rūpadhātu & Ārūpyadhātu are

abandoned simultaneously by consecutive/inferential knowledge

The defilements pertaining to Rūpadhātu and Ārūpyadhātu are

abandoned separately (their counteracting paths are distinct)

The unhindered path consists of a patience (kṣānti) The unhindered paths consist of a knowledge (jñāna)

Only cultivated in Kāmadhātu Can be cultivated in Kāmadhātu, Rūpadhātu and Ārūpyadhātu

1 type:

Pure / Trans-worldly

2 types:

i. Impure / Worldly (when cultivated prior to Seeing)

ii. Pure / Trans-worldly (cultivated after Seeing)

c) Four Results or Fruits (phala):

- Among the many possible results, stages and stations, 4 principle results or fruits are delineated:

1. Srota-āpana (stream-enterer): Attained at the 16th moment of Direct Realization, just after the Path of Seeing. The

practitioner at this point, destined to achieve nirvāṇa, acquires “certainty of perfection” (samyaktva-niyama). The

Srota-āpana is a Saptakṛtparamaḥ (maximum of seven) meaning that there will be a maximum of seven rebirths in

Kāmadhātu, and according to the Sarvāstivāda, a maximum of 28 births total (including rebirths in the higher spheres).

2. Sakṛd-āgāmin (once-returner): Having abandoned the 6th grade of defilements pertaining to Kāmadhātu through

the Path of Cultivation, one becomes a “once-returner”. The practitioner will return to human birth at most once more.

3. Anāgāmin (non-returner): Having abandoned the 9th grade of defilements pertaining to Kāmadhātu, one is

completely detached from Kāmadhātu and will not return.

4. Arhat (worthy of respect): Abandoning the final weak-weak grade defilement pertaining to Bhavāgra, the highest

sphere of Ārūpyadhātu, one enters the Path Beyond Training or the Path of No More Learning (aśaikṣa-mārga). The

unhindered path of the 9th grade of defilement pertaining to Bhavāgra is called the vajropama-samādhi (the

concentration or absorption that is like a diamond) capable of abandoning all defilements whatsoever. When the 9th

grade is abandoned, there arises the knowledge of the exhaustion of outflows (ksaya-jñāna). The training is complete,

thus one is beyond training, or a non-trainee (aśaikṣa).

d) Sequence Variants and the Worldly Path (Laukika-mārga)

- The Path of Cultivation is of two types:

i. Impure when cultivated before the Path of Seeing, this is the “Worldly Path of Cultivation”

ii. Pure when cultivated after the Path of Seeing, this is the “Trans-Worldly Path of Cultivation”

- The Sarvāstivāda hold that one can abandon defilements through the Worldly Path of Cultivation (bhāvanā) except

those that pertain to the existence-peak, Bhavāgra (the highest sphere of Ārūpyadhātu). Thus, based on one‟s spiritual

progress on the Worldly Path before the Path of Seeing, one may skip over the fruits of Srota-āpana (variant c) below)

and Sakṛd-āgāmin (variant d) below).

I. Preliminaries II. Four Nirvedha-

bhāgīyas III. Path of seeing

(darśana-mārga)

IV. Path of Cultivation

(bhāvanā-mārga) [pure]

V. Beyond

Training

a) Puṇya-bhāgīya:

i. precepts & giving

ii. teaching (hearing,reading)

iii. purification

b) Mokṣa-bhāgīya:

v. visualization of the

loathsome

vi. mindfulness of breathing

vii. four foundations of

mindfulness

1. Heats (uṣma-

gata)

2. Summits

(mūrdhan)

3. Patiences

(kṣānti)

4. Supreme

worldly

Dharmas

(laukika agra-

dharmas)

15 moments

The Path of Seeing proceeds

swiftly, it cannot be held back

or prematurely interrupted.

One is carried by the current of

the Dharma.

Abhisamaya (Direct realization): 1

st f

ruit

: S

rota

-āpa

na

Can

did

ate

for

Sa

kṛd

-āg

ām

in

2nd f

ruit

: Sa

kṛd

-āgā

min

Can

did

ate

for

An

āgā

min

3rd

fru

it:

Anā

gā

min

Can

did

ate

for

Arh

at

(aśaikṣa)

4th

fruit:

Arhat

1. 2. 3. 4.

1-2-3-4---5-6-7-8---9-10-11-12--13-14-15- -16

a) ●────────────■─■─■─■───□□□□-□□□□-□□□□-□□□──▲──●──▲──●──▲───●─────▲

b) ●──────╥─────■─■─■─■───□□□□-□□□□-□□□□-□□□──▲──●──▲──●──▲───●─────▲

c) ●──────║─╥───■─■─■─■───□□□□-□□□□-□□□□-□□□──────── ▲──●──▲───●─────▲

d) ●──────║─║─╥─■─■─■─■───□□□□-□□□□-□□□□-□□□ ────────────── ▲───●─────▲

║ ║ ║

Sequence variants: b) c) d)

Those who, before entering the Path of

Seeing, have, through dhyāna practice,

abandoned:

b) up to the 5th grade of defilements –

c) the 6th – 8

th grades –

d) the 9th grade (up to Ākiṃcanya) –

…

become, in the Path of Seeing

candidates for:

b) the 1st result (Srota-āpana)

c) the 2nd

result (Sakṛd-āgāmin)

d) the 3rd

result (Anāgāmin)

and in the 16th moment (after the

Path of Seeing), they become

abiders in those results.

Srota-āpana = Stream enterer (at most 7 more

rebirths in Kāmadhātu, and further, at most 7

more rebirths in the higher spheres.)

Sakṛd-āgāmin = Once returner (after one rebirth

in the higher spheres, one last rebirth here)

Anāgāmin = Non-returner (does not return to

Kāmadhātu, but continues practice in higher

spheres)

Arhat = Worthy of Offerings (never again to be

reborn)

Worldly Path (laukika-mārga)

(Impure Path of Cultivation (bhāvanā-mārga))

Transworldly Path (lokuattara-mārga)

(Path of Seeing (darśana-mārga) & Pure Path of Cultivation (bhāvanā-mārga))

- Śākyamuni Buddha, by virtue of his mastery of the Worldly Path before his awakening (thorough cultivation of the

dhyāna practices), would be classed under the d) variant above. As he sat under the Bodhi tree, he traversed the Path of

Seeing and then in rapid succession, eliminated the only remaining defilements pertaining to Bhavāgra. It thus said,

“The Buddha conquered bodhi in 34 moments.” These 34 moments = 16 moments (Direct Realization) + 18 moments

(one for each unhindered path and path of liberation for the 9 grades of defilements pertaining to Bhavāgra).

- The abandonment of the defilements through the Worldly Path is not definitive until one has entered the Path of

Seeing. Until the Worldly Path has been sealed by that insight, one can fall from the attainments of the Worldly Path

and the defilements can re-arise (one can retrogress). Although one does not abandon the same defilements a second

time, the cessations acquired through the Worldly Path are reacquired as pure (outflow-free, anāsrava) acquisitions

(prāptis) of the cessations by means of the pure knowledges of Direct Realization.

- The defilements pertaining to Bhavāgra are only abandoned through the Trans-Worldly Path as there is no way for

the practitioner to go beyond (and thus be released from) Bhavāgra by the Worldly Path. Bhavāgra is the culmination

or upper limit of the Worldly Path.

- The Worldly Path has correlating Unhindered Paths (called “Paths of Abandoning” in this context) and Paths of

Deliverance or Liberation:

Worldly Paths of Abandoning Worldly Paths of Delieverance

Relates to lower spheres as: Relates to higher spheres as:

1. Coarse (audārika) – lower spheres are restless and less

calm

2. Unsatisfactory (duḥkhila) – despite great effort, lower

spheres are unable to produce true satisfaction

3. Like a thick wall (sthūlabhittika) – as lower spheres

enclose, obstruct and hinder living beings

1. Calm (śānta) – in the higher spheres restlessness is

weakened and more calm is realized

2. Excellent (praṇīta) – the higher spheres are more

pleasurable or sublime

3. Definitive liberation (niḥsaraṇa) – in higher spheres

one is released from the confines of the lower spheres

- In this way, one abandons the defilements pertaining to a lower sphere in cultivating concentration in a higher sphere.

Because one can only abandon the defilements through attaining a higher sphere, this Path cannot abandon the

defilements pertaining the Bhavāgra, the highest or most refined sphere of concentration.

e) Retrogressibility of the Arhat

- The Sarvāstivāda hold that an arhat who has started as a Śraddhānusārin is susceptible to retrogression as one is

circumstantially (samaya) liberated (vimukta). One can then retrogress because of:

i. too many undertakings,

ii. indulgence in conceptual proliferation,

iii. being fond of quarrel,

iv. being fond of traveling afar,

v. being constantly sick.

- One who has started as a Dharmanusārin is not retrogressible, being non-circumstantially (asamaya) liberated, that

is, liberated through wisdom (prajñā-vimutka). In the Abhidharmakosa, Vasubandhu employs multiple arguments and

scriptural citations to refute this stance, concluding: “immovable deliverance of the mind belongs to all the Arhats”.

f) Varieties of Practitioners

- The Sarvāstivāda Abhidharma thus articulates an elaborate vision of the path, integrating numerous practices,

techniques and liberating realizations with an extensive analysis of the defilements and how they are abandoned. The

Abhidharma texts also develop an exhaustive analysis of the variety of practitioners who may traverse this path. In so

doing, numerous variations on how the path is actually travelled find expression.

- To some extent, the description of the path with its stages, attainments and variations can be viewed as a description

of the world of liberation, the process of nirvāṇa, corresponding to the description of the physical universe, the

receptacle world (bhājana -loka) of the world of suffering, the process of saṃsāra. Likewise, the correlate description

of the world of beings (sattva-loka), with its destinies (gati), etc., corresponds with the extensive analysis of the

varieties of practitioners.

- The most basic distinction concerns those who pursue cultivation primarily through faith in contrast to those who

pursue cultivation primarily through the teachings, views, insight:

Faith-types Insight-types

Śraddhā-nusārin: Pursuer Through Faith Dharma-nusārin: Pursuer Through the Teachings

Śraddhā-dimutka: Liberated through predominance of Faith Dṛṣṭi-prāpta: One who Attains through Views

Of weak faculties – need to rely on faith in the teachings Of sharp faculties – can rely on their own comprehension

Circumstantially delivered (samaya-vimukta) Non-circumstantially delievered (Do not retrogress)

5 hierarchically arranged families (see table below) 1 family

Through purification and perfecting, one can change their

family and eventually become a Dṛṣṭi-prāpta. One can also

“fall” from their family to a “lower” family.

Do not change families

Those who in the Preliminaries and

Nirbedha-Bhāgīyas are:

Ascetics of weak faculties

(rely on faith in the teachings)

Ascetics of sharp (or strong) faculties (rely on study & comprehension on their own)

In the Path of Seeing, become: Śraddhā-nusārin (pursuer through faith) Dharma-nusārin (pursuer through teachings)

In the Path of Cultivation become: Śraddhā-dimutka (freed through faith) Dṛṣṭi-prāpta (attains through views)

In t

he

Pat

h o

f C

ult

ivat

ion

Not having abandoned defilements Saptakṛtparamaḥ (maximum of 7)

Srotaapanna Delivered from 3 or 4 categories, destined for 2 or 3 rebirths Kulaṁkula (from family to family)

Having abandoned the 6th category Sakṛd-āgāmin (once-returner)

Sakṛd-āgāmin Having destroyed 7 or 8 categories, and destined for 1 rebirth Ekavīcika (separated by one)

Delivered from the 9th

category of Kāmadhātu and: 5 types [6th & 7

th also below]:

Anāgāmin

(by taking into

consideration

the different

distinctions of

place [16],

gotras [6],

detachment [9],

faculties [3] &

types of

Anāgāmin [5]

there are 12,960

types who go to

Rūpadhātu.

Similar

calculations can

be made for all

the Saints.)

obtains nirvāṇa in the intermediate existence 1. Antarā-parinirvāṇayin

obtains nirvāṇa at rebirth 2. Upapadya-parinirvāṇayin

obtains nirvāṇa with effort (technically, 3. & 4. are

subtypes of 2. above)

3. Sabhisaṃskāra- parinirvāṇayin

obtains nirvāṇa without effort 4. Anabhisaṃskāra-parinirvāṇayin

obtains nirvāṇa by going higher 5. Ūrdhva-srotas

Subtypes of 5. Urdhvasrotas by “combining one‟s Dhyāna”

(obtaining nirvāṇa in Akanistha heaven):

Akaniṣṭhaga – 3 types [Akanistha is

the highest of the Rūpa heavens]:

“Jumping” from Brahmakayikas to Akanistha 5.a) Pluta (Jumper)

Reborn in the Suddhavasas (4th Rūpa heavens) & then Akanistha 5.b) Ardha-pluta (Half-Jumper)

Transmigrates through all heavens (except the Mahabrahmas) 5.c) Sarva-cyuta (One who Dies

Everywhere)

The Urdvasrotas who do not combine their dhyāna go to Bhavāgra 5.d) Bhavāgraga (highest Ārūpya)

Obtains nirvāṇa in Ārūpyadhātu (possible for Anāgāmins of types

2. – 5. above (no intermediate existence in the Ārūpyas))

Ārūpyaga [6th Anāgāmin]

One attains nirvāṇa here (by further cultivation) [7th Anāgāmin]

The Anāgāmin who realizes nirodha-samāpatti (directly

experiencing a peace similar to nirvāṇa through the basis of the

body (as there is no activity of mind).)

Kāya-sākṣin (Bodily Witness)

[may be any type]

Pat

h B

eyond T

rain

ing

6 types or “families” (gotra) [the first 5 arise from Śraddhā-dimuktas (liberated through faith) & are

“occasionally delivered” or “circumstantially liberated” (samaya-vimukta), i.e., depend on certain

conditions: health, etc.]; they are susceptible to retrogression; “When they were Śaikṣas, the first two (1.

& 2.) lacked continual cultivation and intensive cultivation; the third (3.) only cultivated continual

practices; the fourth (4.) cultivated only intensive practices; the fifth (5.) cultivated these two practices,

but with weak faculties; and the sixth (6.) cultivated these two practices with sharp faculties.” These 6

families also exist among beings prior to the Path of Seeing.]:

Arhat

Susceptible to retrogression, those who can fall away 1. Parihāṇa-dharman

Who can end their existences at will 2. Cetanā-dharman

Who can preserve themselves by constantly guarding against the

loss of what has been acquired

3. Anurakṣaṇā-dharman

Who remain stable in their stage of attainment, with neither

progress nor retrogression, those who cherish deliverance

4. Sthitākampya

Capable of penetrating the state of the akopya-dharman arhat which they can attain quickly, at will, without effort

5. Prativedhanā-dharman

“The unshakable ones”: those not susceptible to retrogression, who

have immovable deliverance of mind; not “circumstantially

liberated” (asamaya-vimukta), proceed from Dṛṣṭiprāptas.

6.a) Akopya-dharman

(Immovable One)

The Immovable (type 6.) Arhat who realizes nirodha-samāpatti

6.b). Ubhayobhaga-vimukta

(doubly delivered)

Two further members of the Immovable Arhats are:

Through the great cultivation of knowledge, one achieves

awakening in their final existence without a teacher, on their own.

6.c) Pratyekabuddha (a lone

Buddha, a Buddha on their own)

Through the great cultivation of knowledge, and a tremendous

accumulation of merit (good karma), one achieves awakening in

their final existence and becomes a Buddha. Only Buddhas realize

complete, perfect & unsurpassed awakening (anuttarā-saṃyak-

saṃbodhi) in which all traces (vāsanā) of ignorance are removed.

6.d) Buddha (awakened one)

[There are 18 dharmas unique to a

Buddha: 10 powers, 4

fearlessnesses, 3 foundations of

mindfulness, & great compassion.]

- There are 7 Śrāvakas (“hearers”): 6 families of Arhats +1 by dividing the immovable ones into two: depending on whether one

was originally immovable or became so through perfecting. To these 7, two more types of beings are added: the Pratyekabuddha

and the Buddha. “These make 9 persons whose faculties are respectively weak-weak, etc.”