6th Class Notes: Abhidharma 5 The Path and the Nobles Ones KEY POINTS FOR TODAY: - The

e 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 (dukhe-satya)

2. The truth of the cause of suffering (samudaye-satya) Defilement [5th class]

3. The truth of cessation (nirodha-satya)

4. The truth of the path (mrga-satya) Knowledge / insight [6th - 7th class]

World [4th class] Action [5th class] impure (ssrava) dharmas - The above two diagrams can be expanded/combined as follows:

Cessation [6th class] Meditation [7th classes] pure (ansrava) dharmas

II. Conducive to penetration nirvedha-bhgya Dhyna: Meditation and Jna: Knowledge [7th class] Cultivation Gap III.a) Path of Seeing (darana-mrga) Sasra III.b) Path of Cultivation [4th class] (bhvan-mrga) Nirva No Gap Nirodha: Cessation [6th class] I.b) Conducive to liberation moka-bhgya I.a) Conducive to virtue puya-bhgya la: Ethics [5th class]

Defilement [5th class] Karma gap Action [5th 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 (dukha) but in the Abhidharma context, practitioners acquire (prpti) cessations of the defilements one cessation for each defilement. - For the Sarvstivda 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 (nirva) 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 (puya-bhgya) and b) Practices conducive to liberation (moka-bhgya) II. Conducive to Penetration (nirvedha-bhgya) III. The Path Proper (in which the practitioner actually acquires the cessations of the defilements) a) The Path of Seeing (darana-mrga) and b) The Path of Cultivation (bhvan-mrga)

I. PRELIMINARIES - In keeping with the early teachings, the Sarvstivda path of practice is an approach integrating the three trainings: precepts/ethics (la), concentration/absorption (samdhi) and understanding/wisdom (praj). 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 puya-bhgya and moka-bhgya 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 (praj) arisen from hearing (ruta-may) for its support, wisdom arisen from reflection (cint-may) develops; with this for its support, wisdom arisen from cultivation (bhvan-may) develops.
This can be compared to three persons who are crossing a river: One who does not know 1. Understanding how to swim does not Name from hearing the [it grasps the thing by abandon even for one teaching (rutameans of the name] moment his swimming may-praj) apparatus Name & thing [it grasps the thing by One who knows how to 2. Understanding means of the name, swim a little sometimes from reflection and sometimes it holds on to it and (cint-may-praj) grasps the name by sometimes lets go of it means of the thing] Object: 3. Understanding from cultivation (bhvan-maypraj) The thing [it grasp the thing directly without relying on the name] 3 Kinds of Understanding (praj): Objection: Rather, Corresponding Certitude arises Path from: Knowledge Conducive to A certitude which virtue arises from a (puyameans of correct bhgya) (I.a) knowledge Conducive to Examination A certitude born liberation of rational (moka-bhgya) examination (I.b) Absorption A certitude arisen from absorption Conducive to penetration (nirvedhabhgya) (II.)

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 One who knows how to meditation. Thus the swim crosses the river wisdom arisen from without any support reflection does not whatsoever exist.

A. Puya-Bhgya (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 (la) [e.g., the 10 skillful courses of action (karma-patha)] and Giving (dna) ii. Receiving the teachings: ruta-may-praj (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. Moka-Bhgya (Conducive to Liberation) [necessarily preliminaries which definitively lead to liberation] i. amatha (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 amatha, vipayan or both.) ii. Vipayan (insight) - The 4 foundations of mindfulness (smrty-upasthna) consist of the contemplation of specific characteristics (svalakaa) and the common characteristics (smnya-lakaa) of the 4 foundations: a) Body (kya) contemplated as impure (aubha), 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 (vedan) contemplated as suffering (dukhe), counteracting belief in happiness. c) Mind (citta) contemplated as impermanent (anitya), counteracting belief in permanence. d) Dharma (dharma) contemplated as not-self (antman), 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 moka-bhgyas and the nirvedha-bhgyas below constitute the Path of Preparation (prayoga-mrga). The puya-bhgyas above can be referred to rather as the Path of Requisites (sambhara-mrga) although they are necessary prerequisites, technically they do not specifically prepare one for spiritual attainment. The puya-bhgyas pertain more to bodily and vocal karma whereas the moka-bhgyas pertain more to mental karma. - The moka-bhgyas are only produced by human beings in Kmadhtu. II. NIRVEDHA-BHGYAS (CONDUCIVE TO PENETRATION) - Through the 4 nirvedha-bhgyas (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 (bhvan-may-praj). The first 3 nirvedha-bhgyas each serve as the samanantara-pratyaya (equal and immediate condition) for the succeeding nirvedha-bhgya. - They are generally cultivated in states of meditation (the dhynas as well as angamya, the preparatory or neighborhood concentration leading to the first dhyna, and dhyna-antara, the intermediate concentration between the 1st and 2nd dhynas). However, some assert that the first two can be cultivated in non-concentrated states of mind. - The nirvedha-bhgyas are not cultivated in Rpadhtu and rpyadhtu as the experience of suffering (dukha) 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-bhgyas because receptivity and knowledge of the Noble Truths cannot be produced in those states of existence. 1.Heat(s), Warmth (uma-gata) - Abhidharmakosa: From this cultivation of the foundation of mindfulness having the dharmas as its object, there finally arises a root of good called Uma-gata (Heat attained), because it is similar to heat (uma), 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 (kra 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 Noble Truth of Origin:
rd nd

2. impermanent, 6. appearance, 10. calm, 14. truth,

3. empty, 7. cause, 11. excellent, 15. obtaining,

4. not-self; 8. condition; 12. definitive salvation; 16. definitive release.

5. arising,

3 Noble Truth of Extinction: 9. extinction, 4th Noble Truth of Path: 13. path,

- The 16 aspects, or modes of comprehending activity, are the intrinsic characteristics (sva-lakaa) of the truths and the common characteristics (smnya-svalakaa) 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 remedyIn 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 (mrdhan) - 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-bhgyas, the Warmths are inferior, the Summits superior. It is stated that having realized the Summits, one can never cut off the roots of good (kuala-mla). 3. Receptivities or Patience (knti) - Abhidharmakosa: Patience (knti) 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 (knti) to the truths which are now studied in terms of how they bear on: a) Kmadhtu as well as: b) the higher spheres (Rpadhtu and rpyadhtu) [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, ones 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 Kmadhtu. iii. Finally, strong Patience has only one aspect [impermanence] pertaining to the Truth of Suffering of Kmadhtu for its object. Strong Patience is momentary it is of one moment (kana). 4. Supreme Worldly Dharmas (laukika agra-dharma) - Like strong Patience, the Supreme Worldly Dharmas bear on the suffering of Kmadhtu and are momentary. - Abhidharmakosa: They are termed Supreme Worldly Dharmas (laukika agradharmas): because they are worldly, being impureThey are Supreme Worldly Dharmas because, in the absence of any similar cause (sabhgahetu), by their own power, they manifest the Path of Seeing the Truths. - Of the non-retrogressing nirvedha-bhgyas, 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 darana-mrga). - At first moment of the Path of Seeing, one relinquishes the nature of an ordinary worldling (pthagjana) and becomes noble (arya) as one enters into the certainty of attaining nirva. This is also known as gotrabh, change in lineage. - The puya-bhgyas, moka-bhgyas and nirvedha-bhgyas represent the deepening cultivation of impure understanding (ssrava-praj the three types of understanding: from hearing, reflection and cultivation), finally culminating in pure understanding (ansrava-praj, outflow-free insight), which is the definition of Abhidharma. III. THE PATH OF SEEING & THE PATH OF CULTIVATION a) The Path of Seeing (darana-mrga) - The Path of Seeing consists of the first 15 moments of Direct Realization (abhisamaya). The 16th moment is the 1st moment of the Path of Cultivation. - Immediately following Supreme Worldly Dharmas, one gives rise to, for the first time, outflow-free (ansrava) knowledges: the Direct Realization of the 4 Noble Truths. Like the nirvedha-bhgyas, the Path of Seeing is only realized in Kmadhtu by humans or devas. - For each truth, in pairs of moments, one first contemplates the truth in Kmadhtu (a dharma-knowledge a knowledge of dharmas), and then in the higher spheres, Rpadhtu and Aupryadhtu. The contemplation of the truth in the higher spheres is called anvaya-jna which refers to knowledge (jna) that is anvaya: consecutive,

subsequent, following or, according to some, inferential. The truths are more easily observed in Kmadhtu. Distinct contemplations of the Truths in the higher spheres is also required because Kmadhtu 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 (nantarya-mrga): 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 prpti-series is cut-off. These are patiences, or receptivities, to the dharma knowledge. They are praj but not yet knowledge because they are not completely free of doubt. ii. Path of Deliverance or Path of Liberation (vimukti-mrga): 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 (visayoga) Here one comes to acquire (prpti) the cessation through the deliberation (pratisakhy-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 praj in nature. - The Path of Seeing and the Path of Cultivation (and the 16 Moments of Direct Realization):
1. Receptivity to the Dharma Knowledge of Suffering (dukhe dharma-jna-knti) 2. Dharma Knowledge of Suffering (dukhe dharma-jna) 3. Receptivity to the Consecutive Knowledge of Suffering (dukhe anvaya-jna-knti) 4. Consecutive Knowledge of Suffering (dukhe anvaya-jna) 5. Receptivity to the Dharma Knowledge of Origin (samudaye dharma-jna-knti) 6. Dharma Knowledge of Origin (samudaye dharma-jna-knti) 7. Receptivity to the Consecutive Knowledge of Origin (samudaye nvaya-jna-knti) 8. Consecutive Knowledge of Origin (samudaye nvaya-jna) 9. Receptivity to the Dharma Knowledge of the Cessation of Suffering (dukha-nirodhe dharma-jna-knti) 10. Dharma Knowledge of the Cessation of Suffering (dukha-nirodhe dharma-jna-knti) 11. Receptivity to the Consecutive Knowledge of the Cessation of Suffering (dukha-nirodhe anvaya-jna-knti) 12. Consecutive Knowledge of the Cessation of Suffering (dukha-nirodhe anvaya-jna) 13. Receptivity to the Dharma Knowledge of the Path Counteracting Suffering (dukha-pratipaka-marge dharma-jna-knti) 14. Dharma Knowledge of the Path Counteracting Suffering (dukha-pratipaka-marge dharma-jna-knti) 15. Receptivity to the Consecutive Knowledge of the Path Counteracting Suffering (dukha-pratipaka-marge anvaya-jna-knti) 16. Consecutive Knowledge of the Path Counteracting Suffering (dukha-pratipaka-marge anvaya-jna) (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 bhvan-mrga.) In the process of abandoning the 1st-5th grades of the defilements Having abandoned the 6th grade of the defilements In the process of abandoning the 7th-8th grade of the defilements Having abandoned the 9th grade of the defilements of Kmadhtu In the process of abandoning the 9th grade of defilements of the higher spheres Vajropama-samdhi abandoning the 9th grade of defilements of Bhavgra Aaika-mrga: The Path Beyond training or of No More Learning Darana-mrga: (Path of Seeing) - 15 moments Bhvan-mrga (Path of Cultivation) Pertaining to: Unhindered Path nantaryamrga Kmadhtu Path of Deliverance vimuktimrga Unhindered Path Higher nantaryamrga spheres Path of Deliverance vimuktimrga Unhindered Path Kmadhtu nantaryamrga Path of Deliverance vimuktimrga Unhindered Path Higher nantaryamrga spheres Path of Deliverance vimuktimrga Unhindered Path Kmadhtu nantaryamrga Path of Deliverance vimuktimrga Unhindered Path Higher nantaryamrga spheres Path of Deliverance vimuktimrga Unhindered Path Kmadhtu nantaryamrga Path of Deliverance vimuktimrga Unhindered Path Higher nantaryamrga spheres Path of Deliverance vimuktimrga 1st Noble Truth

4th Noble Truth

=1st fruit: Srota-pana Pratipannaka = candidate for 2nd fruit 2nd fruit = Sakd-gmin Pratipannaka = candidate for 3rd fruit 3rd fruit = Angmin Pratipannaka = candidate for 4th fruit = the last unhindered path 4th fruit = Arhat

16 Moments of Direct Realization (Abhisamaya)

3rd Noble Truth

2nd Noble Truth

- 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 (prpti) of the cessation is induced by the knowledge. In subsequent cultivation (bhvan) in which one in a sense repeats or deepens ones insight, the patiences are not repeated, but the knowledges are repeated. The Nature of Awakening - As demonstrated above, the Sarvstivda account of Direct Realization of the Four Noble Truths, although rapid, forceful and brief (16 moments, kanas), 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 (kra) 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 (kra) 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 nonself. 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 rvaka, 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 Buddhas 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 Buddhas awakening? - To some extent, these questions connect also to different approaches to cultivation: i. Emphasizing insight and knowledge (praj approach) correlate to an approach to liberation that is manifold, comprehending the Four Noble Truths one at a time. ii. Emphasizing meditation and quietism (samdhi 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 Sarvstivda 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 (prattya-samutpda) as the ultimate content of awakening. The Sarvstivda approach arises with its soteriology as a whole and specifically its account of how the defilements are abandoned. b) The Path of Cultivation (Bhvan-Mrga) - Bhvan 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 (parij) predominates in the Path of Seeing, diligence (apramda) 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 Kmadhtu, and attachment, delusion & conceit pertaining to Rpadhtu and rpyadhtu (=10 total bhvan-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 Rpadhtu and rpyadhtu. - The defilements abandoned are classified into 9 grades or categories of strength by distinguishing weak (mdu), medium (madhya) and strong (adhimtra) 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 onto: 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 1. strong-strong 2. medium-strong 3. weak-strong 4. strong-medium 5. medium-medium 6. weak-medium 7. strong-weak 8. medium-weak 9. weak-weak are abandoned by 9 Grades of Counteracting Paths 1. weak-weak 2. medium-weak 3. strong-weak 4. weak-medium 5. medium-medium 6. strong-medium 7. weak-strong 8. medium-strong 9. strong-strong

- Further, the 9 grades of the bhvan-heya (abandoned through cultivation) defilements exist in 9 bhmis (with the exception of hostility (pratigha) which only exists in Kmadhtu): 1. Kmadhtu: 1 sphere 2. 5. Rpadhtu: 4 spheres corresponding to the 4 fundamental dhynas / dhyna-heavens 6. 9. rpyadhtu: 4 spheres corresponding to the 4 rpya fundamental dhynas / dhyna-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 Kmadhtu). 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 bhvan-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 (darana-mrga)
Brief 16 moments Abrupt or Sudden Completely abandons the cognitive defilements (the five wrong views and doubt), partially abandons the cognitive-emotional defilements (greed, anger, pride & ignorance) Complete knowledge (parij) 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) The defilements pertaining to Rpadhtu & rpyadhtu are abandoned simultaneously by consecutive/inferential knowledge The unhindered path consists of a patience (knti) Only cultivated in Kmadhtu 1 type: Pure / Trans-worldly

Path of Cultivation (bhvan-mrga)

Lengthy Can last many lifetimes - Gradual In a gradual process (81 steps), abandons the tenacious cognitive-emotional defilements (greed, anger, pride & ignorance). Diligence (apramda) predominates and is strong 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 Rpadhtu and rpyadhtu are abandoned separately (their counteracting paths are distinct) The unhindered paths consist of a knowledge (jna) Can be cultivated in Kmadhtu, Rpadhtu and rpyadhtu 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-pana (stream-enterer): Attained at the 16th moment of Direct Realization, just after the Path of Seeing. The practitioner at this point, destined to achieve nirva, acquires certainty of perfection (samyaktva-niyama). The Srota-pana is a Saptaktparama (maximum of seven) meaning that there will be a maximum of seven rebirths in Kmadhtu, and according to the Sarvstivda, a maximum of 28 births total (including rebirths in the higher spheres). 2. Sakd-gmin (once-returner): Having abandoned the 6th grade of defilements pertaining to Kmadhtu through the Path of Cultivation, one becomes a once-returner. The practitioner will return to human birth at most once more.

3. Angmin (non-returner): Having abandoned the 9th grade of defilements pertaining to Kmadhtu, one is completely detached from Kmadhtu and will not return. 4. Arhat (worthy of respect): Abandoning the final weak-weak grade defilement pertaining to Bhavgra, the highest sphere of rpyadhtu, one enters the Path Beyond Training or the Path of No More Learning (aaika-mrga). The unhindered path of the 9th grade of defilement pertaining to Bhavgra is called the vajropama-samdhi (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-jna). The training is complete, thus one is beyond training, or a non-trainee (aaika). d) Sequence Variants and the Worldly Path (Laukika-mrga) - 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 Sarvstivda hold that one can abandon defilements through the Worldly Path of Cultivation (bhvan) except those that pertain to the existence-peak, Bhavgra (the highest sphere of rpyadhtu). Thus, based on ones spiritual progress on the Worldly Path before the Path of Seeing, one may skip over the fruits of Srota-pana (variant c) below) and Sakd-gmin (variant d) below).
II. Four NirvedhaIII. Path of seeing bhgyas (darana-mrga) a) Puya-bhgya: 1. Heats (umai. precepts & giving gata) 15 moments ii. teaching (hearing,reading) 2. Summits The Path of Seeing proceeds iii. purification (mrdhan) swiftly, it cannot be held back b) Moka-bhgya: 3. Patiences or prematurely interrupted. v. visualization of the (knti) One is carried by the current of loathsome 4. Supreme the Dharma. vi. mindfulness of breathing worldly vii. four foundations of Dharmas mindfulness (laukika agraAbhisamaya (Direct realization): dharmas)

I. Preliminaries

IV. Path of Cultivation (bhvan-mrga) [pure]

Candidate for Sakd-gmin

V. Beyond Training

(aaika)
Candidate for Angmin 2nd fruit: Sakd-gmin

1st fruit: Srota-pana

1. 2. 3. 4. 1-2-3-4---5-6-7-8---9-10-11-12--13-14-15- -16 a) --- b) --- c) --- d) --- Srota-pana = Stream enterer (at most 7 more Sequence variants: b) c) d) rebirths in Kmadhtu, and further, at most 7 Those who, before entering the Path of more rebirths in the higher spheres.) become, in the Path of Seeing Seeing, have, through dhyna practice, Sakd-gmin = Once returner (after one rebirth candidates for: abandoned: in the higher spheres, one last rebirth here) b) the 1st result (Srota-pana) b) up to the 5th grade of defilements th th c) the 2nd result (Sakd-gmin) Angmin = Non-returner (does not return to c) the 6 8 grades Kmadhtu, but continues practice in higher d) the 3rd result (Angmin) d) the 9th grade (up to kicanya) spheres) and in the 16th moment (after the Arhat = Worthy of Offerings (never again to be Path of Seeing), they become reborn) abiders in those results. Worldly Path (laukika-mrga) Transworldly Path (lokuattara-mrga) (Impure Path of Cultivation (bhvan-mrga)) (Path of Seeing (darana-mrga) & Pure Path of Cultivation (bhvan-mrga))

- kyamuni Buddha, by virtue of his mastery of the Worldly Path before his awakening (thorough cultivation of the dhyna 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 Bhavgra. 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 Bhavgra). - 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

Candidate for Arhat

3rd fruit: Angmin

4th fruit: Arhat

time, the cessations acquired through the Worldly Path are reacquired as pure (outflow-free, ansrava) acquisitions (prptis) of the cessations by means of the pure knowledges of Direct Realization. - The defilements pertaining to Bhavgra are only abandoned through the Trans-Worldly Path as there is no way for the practitioner to go beyond (and thus be released from) Bhavgra by the Worldly Path. Bhavgra 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 Relates to lower spheres as: 1. Coarse (audrika) lower spheres are restless and less calm 2. Unsatisfactory (dukhila) despite great effort, lower spheres are unable to produce true satisfaction 3. Like a thick wall (sthlabhittika) as lower spheres enclose, obstruct and hinder living beings Worldly Paths of Delieverance Relates to higher spheres as: 1. Calm (nta) in the higher spheres restlessness is weakened and more calm is realized 2. Excellent (prata) the higher spheres are more pleasurable or sublime 3. Definitive liberation (nisaraa) 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 Bhavgra, the highest or most refined sphere of concentration. e) Retrogressibility of the Arhat - The Sarvstivda hold that an arhat who has started as a raddhnusrin 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 Dharmanusrin is not retrogressible, being non-circumstantially (asamaya) liberated, that is, liberated through wisdom (praj-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 Sarvstivda 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 nirva, corresponding to the description of the physical universe, the receptacle world (bhjana -loka) of the world of suffering, the process of sasra. 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 raddh-nusrin: Pursuer Through Faith raddh-dimutka: Liberated through predominance of Faith Of weak faculties need to rely on faith in the teachings Circumstantially delivered (samaya-vimukta) 5 hierarchically arranged families (see table below) Through purification and perfecting, one can change their family and eventually become a Di-prpta. One can also fall from their family to a lower family. Insight-types Dharma-nusrin: Pursuer Through the Teachings Di-prpta: One who Attains through Views Of sharp faculties can rely on their own comprehension Non-circumstantially delievered (Do not retrogress) 1 family
Do not change families

Those who in the Preliminaries and Nirbedha-Bhgyas are: In the Path of Seeing, become: In the Path of Cultivation become:

Ascetics of weak faculties (rely on faith in the teachings) raddh-nusrin (pursuer through faith) raddh-dimutka (freed through faith)

Ascetics of sharp (or strong) faculties

(rely on study & comprehension on their own)

Dharma-nusrin (pursuer through teachings) Di-prpta (attains through views) Srotaapanna

Sakd-gmin

In the Path of Cultivation

Not having abandoned defilements Delivered from 3 or 4 categories, destined for 2 or 3 rebirths Having abandoned the 6th category Having destroyed 7 or 8 categories, and destined for 1 rebirth Delivered from the 9th category of Kmadhtu and: obtains nirva in the intermediate existence obtains nirva at rebirth obtains nirva with effort (technically, 3. & 4. are subtypes of 2. above) obtains nirva without effort obtains nirva by going higher Subtypes of 5. Urdhvasrotas by combining ones Dhyna (obtaining nirva in Akanistha heaven): Jumping from Brahmakayikas to Akanistha Reborn in the Suddhavasas (4th Rpa heavens) & then Akanistha Transmigrates through all heavens (except the Mahabrahmas)
The Urdvasrotas who do not combine their dhyna go to Bhavgra Obtains nirva in rpyadhtu (possible for Angmins of types

Saptaktparama (maximum of 7) Kulakula (from family to family) Sakd-gmin (once-returner) Ekavcika (separated by one) 5 types [6th & 7th also below]: 1. Antar-parinirvayin 2. Upapadya-parinirvayin 3. Sabhisaskra- parinirvayin 4. Anabhisaskra-parinirvayin 5. rdhva-srotas Akanihaga 3 types [Akanistha is the highest of the Rpa heavens]: 5.a) Pluta (Jumper) 5.b) Ardha-pluta (Half-Jumper) 5.c) Sarva-cyuta (One who Dies Everywhere) 5.d) Bhavgraga (highest rpya) rpyaga [6th Angmin] [7th Angmin] Kya-skin (Bodily Witness) [may be any type]

Angmin
(by taking into consideration the different distinctions of place [16], gotras [6], detachment [9], faculties [3] & types of Angmin [5] there are 12,960 types who go to Rpadhtu. Similar calculations can be made for all the Saints.)

2. 5. above (no intermediate existence in the rpyas)) One attains nirva here (by further cultivation) The Angmin who realizes nirodha-sampatti (directly experiencing a peace similar to nirva through the basis of the body (as there is no activity of mind).)

6 types or families (gotra) [the first 5 arise from raddh-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 aikas, 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.]: Susceptible to retrogression, those who can fall away 1. Pariha-dharman Who can end their existences at will 2. Cetan-dharman Who can preserve themselves by constantly guarding against the 3. Anuraka-dharman loss of what has been acquired Who remain stable in their stage of attainment, with neither 4. Sthitkampya progress nor retrogression, those who cherish deliverance Capable of penetrating the state of the akopya-dharman arhat 5. Prativedhan-dharman which they can attain quickly, at will, without effort The unshakable ones: those not susceptible to retrogression, who 6.a) Akopya-dharman have immovable deliverance of mind; not circumstantially (Immovable One) liberated (asamaya-vimukta), proceed from Diprptas. The Immovable (type 6.) Arhat who realizes nirodha-sampatti 6.b). Ubhayobhaga-vimukta (doubly delivered) Two further members of the Immovable Arhats are: Through the great cultivation of knowledge, one achieves 6.c) Pratyekabuddha (a lone awakening in their final existence without a teacher, on their own. Buddha, a Buddha on their own) Through the great cultivation of knowledge, and a tremendous 6.d) Buddha (awakened one) accumulation of merit (good karma), one achieves awakening in [There are 18 dharmas unique to a their final existence and becomes a Buddha. Only Buddhas realize Buddha: 10 powers, 4 fearlessnesses, 3 foundations of complete, perfect & unsurpassed awakening (anuttar-sayaksabodhi) in which all traces (vsan) of ignorance are removed. mindfulness, & great compassion.]

Path Beyond Training

Arhat

- There are 7 rvakas (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.