LWC6_Ch 6 Part 1 - Breakthrough to Nirvāṇa - The Pāli Tradition Flashcards
(500 cards)
1
Q
What is the Pāli term for a fully awakened buddha?
A
Sammāsambuddha.
2
Q
What is the Pāli term for a solitary realizer?
A
Paccekabuddha.
3
Q
What is the Pāli term for a śrāvaka or ‘hearer’ disciple?
A
Sāvaka.
4
Q
How does a fully awakened buddha (sammāsambuddha) realize awakening?
A
Without a teacher in his last life.
5
Q
What is the primary role of a sammāsambuddha after attaining awakening?
A
He teaches the Dharma to others and begins a dispensation (sāsana) when the Buddhadharma is not present in the world.
6
Q
What is a dispensation or religious tradition established by a Buddha called in Pāli and Sanskrit?
A
Pāli: sāsana, Sanskrit: śāsana.
7
Q
How does a solitary realizer (paccekabuddha) attain awakening?
A
Without the aid of a teacher.
8
Q
Does a paccekabuddha typically teach the Dharma or establish a dispensation?
A
No, a solitary realizer does not generally teach others verbally and does not begin a dispensation.
9
Q
How does a śrāvaka (sāvaka) attain awakening?
A
Through following the guidance of a teacher.
10
Q
What have all three types of awakened individuals—buddhas, paccekabuddhas, and śrāvakas—realized, making them arhats?
A
The fourfold path knowledge (P. magga ñāṇa), meaning they have realized the four truths.
11
Q
Which Pāli canonical text, added later to the Sūtra Pitaka, reveres the bodhisattva ideal?
A
The Buddhavamsa.
12
Q
What is the ‘great aspiration’ of a bodhisattva called in Pāli and Sanskrit?
A
Pāli: abhinīhāra, Sanskrit: ābhinīhāra.
13
Q
What key bodhisattva practice did the Buddhavamsa text put forth?
A
The ten perfections (pāramitā).
14
Q
Which collection of tales illustrates a bodhisattva’s practice of the perfections?
A
The Jātaka tales.
15
Q
Which early Buddhist schools, besides the Theravāda, came to speak of three distinct vehicles leading to awakening?
A
The Sarvāstivāda and the Mahāsāmghika.
16
Q
What is the state of awakening unique to a buddha called in Pāli?
A
Full awakening (sammā-sambodhi).
17
Q
In the context of a buddha’s attainment, what does it mean to be ‘all-knowing’?
A
It does not mean knowing everything simultaneously, but that a buddha could know anything if he turned his mind to it.
18
Q
Besides all defilements, what else has a buddha eradicated that other arhats may not have?
A
Latencies or habitual tendencies (vāsanā).
19
Q
What is an aspirant aiming for a buddha’s full awakening called in Pāli?
A
A sammā-sambodhisatta.
20
Q
What is the state of awakening unique to a solitary realizer called in Pāli?
A
Pacceka-bodhi.
21
Q
What is an aspirant aiming for a solitary realizer’s awakening called in Pāli?
A
A pacceka-bodhisatta (solitary realizer bodhisattva).
22
Q
What is the state of awakening unique to a śrāvaka disciple called in Pāli?
A
Sāvaka-bodhi.
23
Q
What is an aspirant aiming for śrāvaka awakening called in Pāli?
A
A sāvaka-bodhisatta (śrāvaka bodhisattva).
24
Q
According to a commentary on the Buddhavamsa, what are the two types of bodhi (awakening)?
A
Arhat-bodhi (the awakening of a śrāvaka arhat) and sabbaññu-bodhi (the awakening of a buddha).
25
What is 'arhat-bodhi'?
The awakening of a śrāvaka arhat.
26
What is 'sabbaññu-bodhi'?
The awakening of a sabbaññutāñāṇa, or all-knowing one; the awakening of a buddha.
27
How do present-day Theravāda practitioners generally regard the practice of the perfections (pāramitā)?
As practices done by all three types of practitioners (buddha, paccekabuddha, śrāvaka) because they are requisite qualities for awakening.
28
What distinguishes a buddha-aspirant's cultivation of the perfections from that of other practitioners?
Someone aspiring for a buddha's awakening cultivates the perfections for a longer period of time and in more depth.
29
Describe the defining characteristic of a sammāsambuddha's path.
They discover the path to awakening by themselves when it has been lost to the world, and they teach it to others, establishing a sāsana.
30
Describe the defining characteristic of a paccekabuddha's path.
They discover the path to awakening by themselves but do not teach it extensively to establish a dispensation; their expertise in teaching is limited compared to a sammāsambuddha.
31
Describe the defining characteristic of a sāvaka's path.
They attain awakening by hearing the teaching from a sammāsambuddha and putting it into practice.
32
What fundamental knowledge do all three types of arhats (sammāsambuddha, paccekabuddha, sāvaka) share?
The direct realization of the Four Noble Truths.
33
The absence of a teacher in one's final life is a shared characteristic of which two types of awakened beings?
The sammāsambuddha and the paccekabuddha.
34
The responsibility of 'turning the Dharma wheel' in an era of darkness belongs to which awakened being?
The sammāsambuddha.
35
From a Mahāyāna perspective, which of the three individuals corresponds to the Hearer Vehicle (Śrāvakayāna)?
The śrāvaka or 'sāvaka'.
36
From a Mahāyāna perspective, which of the three individuals corresponds to the Solitary Realizer Vehicle (Pratyekabuddhayāna)?
The pratyekabuddha or 'paccekabuddha'.
37
From a Mahāyāna perspective, which of the three individuals corresponds to the Bodhisattva Vehicle (Bodhisattvayāna)?
The samyaksambuddha or 'sammāsambuddha'.
38
What is the ultimate fruit of the Śrāvakayāna?
Arhatship (specifically, sāvaka-bodhi).
39
What is the ultimate fruit of the Pratyekabuddhayāna?
The awakening of a solitary realizer (pacceka-bodhi).
40
What is the ultimate fruit of the Bodhisattvayāna?
Perfect, complete awakening (samyak-sambodhi or sammā-sambodhi).
41
While later Pāli texts discuss the bodhisattva path, what is the primary goal presented in the earliest sūtras for a disciple?
The attainment of śrāvaka awakening, or becoming an arhat.
42
What term describes the subtle, habitual patterns of mind that a Buddha eradicates but a śrāvaka arhat may still retain?
Vāsanā (latencies or habitual tendencies).
43
The ten perfections (pāramitā) in the Pāli tradition include qualities like dāna (generosity), sīla (virtue), and nekkhamma (renunciation). What is their primary function?
They are qualities that must be developed to the fullest extent to achieve the goal of awakening, especially for a sammāsambuddha.
44
What is the relationship between the three vehicles and the Four Noble Truths?
All three vehicles are grounded in the realization of the Four Noble Truths; the difference lies in the motivation, duration of practice, and resultant qualities of the practitioner.
45
In the Pāli tradition, how is the aspiration to become a Buddha (a sammā-sambodhisatta) initially formalized?
Through the making of a great aspiration (abhinīhāra) in the presence of a past Buddha.
46
Why are Jātaka tales considered important in the Pāli tradition's bodhisattva context?
They provide narrative examples of how the bodhisatta (the Buddha in previous lives) practiced the ten perfections through many lifetimes.
47
The ability to teach the Dharma skilfully to a wide range of beings is a defining quality of which awakened individual?
The sammāsambuddha.
48
If a practitioner attains Nibbāna by hearing a discourse from the Buddha, which of the three paths have they followed?
The path of the śrāvaka (sāvaka).
49
Compare the duration of practice for a śrāvaka versus a sammā-sambodhisatta.
A śrāvaka's path to arhatship can be accomplished relatively quickly (e.g., within one lifetime), while the path of a sammā-sambodhisatta requires cultivating the perfections over countless eons (kalpas).
50
What core realization frees all three types of awakened beings from the cycle of rebirth (saṃsāra)?
The direct seeing of Nibbāna (Nirvāṇa) and the complete eradication of the mental pollutants (āsavas).
51
The Sanskrit term 'śrāvaka' literally means 'hearer.' How does this relate to their path?
It signifies that they depend on 'hearing' the Dharma from a Buddha to be able to practice the path to liberation.
52
Why is a 'paccekabuddha' known as a 'solitary' realizer?
Because they attain awakening alone, without a teacher, and typically live in seclusion, not forming a community of disciples.
53
What is the object of 'sāvaka-bodhi'?
The realization of the Four Noble Truths and Nibbāna, leading to the state of a liberated arhat disciple.
54
What is the object of 'pacceka-bodhi'?
The realization of the Four Noble Truths and Nibbāna, accomplished without a teacher's guidance.
55
What is the object of 'sammā-sambodhi'?
The realization of the Four Noble Truths and Nibbāna, coupled with the attainment of unique qualities of a Buddha, such as omniscience (sabbaññutā) and unerring skill in teaching.
56
Which Pāli term refers to the awakening of an 'all-knowing one'?
Sabbaññu-bodhi.
57
How did some early Buddhist schools like the Sarvāstivāda differentiate the three vehicles?
By the difficulty and length of the practice required for each path.
58
True or False: In the Pāli sūtras, the term 'bodhisatta' exclusively refers to someone who will become a Sammāsambuddha.
True, in the earliest texts, 'bodhisatta' refers to a being destined for full Buddhahood, specifically Siddhattha Gotama before his awakening.
59
What is the Pāli for generosity, the first of the ten perfections?
Dāna.
60
What is the Pāli for virtue or ethical conduct, the second of the ten perfections?
Sīla.
61
What is the Pāli for renunciation, the third of the ten perfections?
Nekkhamma.
62
What is the Pāli for wisdom, the fourth of the ten perfections?
Paññā.
63
What is the Pāli for energy or effort, the fifth of the ten perfections?
Viriya.
64
What is the Pāli for patience or forbearance, the sixth of the ten perfections?
Khanti.
65
What is the Pāli for truthfulness, the seventh of the ten perfections?
Sacca.
66
What is the Pāli for determination or resolution, the eighth of the ten perfections?
Adhiṭṭhāna.
67
What is the Pāli for loving-kindness, the ninth of the ten perfections?
Mettā.
68
What is the Pāli for equanimity, the tenth of the ten perfections?
Upekkhā.
69
What is the defining motivation of a being on the Bodhisattayāna (the Buddha vehicle)?
The altruistic intention to achieve perfect awakening for the benefit and liberation of all sentient beings.
70
What is the primary motivation of a being on the Śrāvakayāna (the Hearer vehicle)?
The intention to achieve Nibbāna and escape the suffering of saṃsāra for oneself as quickly as possible.
71
Is the goal of becoming a paccekabuddha generally considered an active spiritual path one can choose in the Pāli tradition?
No, it is generally seen as a result of past karmic conditions and aspirations rather than an explicit path one chooses to follow from the outset.
72
The concept of three separate vehicles is more systematically elaborated in which tradition, Mahāyāna or Theravāda?
Mahāyāna.
73
In the Pāli view, are the 'three vehicles' three fundamentally different paths to different goals, or three variations of one path?
They are seen as three variations of the one path to awakening (bodhi), distinguished by the practitioner's aspiration and the perfection of their qualities, with the Buddha's path being the most complete.
74
The eradication of the 'latencies' (vāsanā) is a unique accomplishment of which awakened being?
The Sammāsambuddha.
75
If a being attains awakening but lacks the capacity to 'turn the wheel of Dharma,' they cannot be a...?
Sammāsambuddha.
76
The aspiration to attain 'sabbaññu-bodhi' is the defining feature of which path?
The path of the bodhisatta, leading to full Buddhahood.
77
What is the relationship between being an arhat and being a buddha?
A buddha is an arhat, but not all arhats are buddhas. 'Arhat' is a general term for one who has eradicated the defilements, while 'buddha' refers to a specific type of arhat with unique qualities.
78
Which Pāli text provides the narrative framework for the Bodhisatta's past lives and practice of the perfections?
The Jātaka tales.
79
To whom does a bodhisatta make their 'great aspiration' (abhinīhāra)?
In the presence of a living Buddha of a past eon.
80
What does the term 'pāramitā' or 'perfection' imply about the practice?
It implies that these qualities must be brought to their highest degree of development, 'to the other shore' of perfection.
81
Which of the ten perfections is considered the foundation for the others?
Wisdom (paññā) and generosity (dāna) are often cited as foundational, but all are interconnected.
82
The idea of practicing for 'three incalculable eons' is associated with which path?
The path of the sammā-sambodhisatta.
83
What is the main difference between 'arhat-bodhi' and 'sāvaka-bodhi'?
There is no essential difference; they are two terms for the same attainment: the awakening of a śrāvaka arhat.
84
What distinguishes 'sabbaññu-bodhi' from 'pacceka-bodhi'?
Both are self-awakened, but sabbaññu-bodhi includes the quality of 'all-knowingness' and the capacity to establish a dispensation, which pacceka-bodhi lacks.
85
Does a śrāvaka need to perfect all ten pāramitā to the same degree as a bodhisatta?
No, a śrāvaka must develop the faculties associated with the Noble Eightfold Path, but does not need to perfect the ten pāramitā over eons to the supreme degree required for Buddhahood.
86
The term for the 'awakening of a disciple' is...?
Sāvaka-bodhi.
87
A practitioner who attains arhatship by following the teachings in this current dispensation of Gotama Buddha is known as a...?
Śrāvaka (or sāvaka).
88
The ability to recall past lives in detail is a knowledge developed by practitioners of all three vehicles, but which being develops it to its ultimate degree?
The Sammāsambuddha.
89
In which text does Gotama Buddha recount the story of his own 'great aspiration' made before Dīpankara Buddha?
The Buddhavamsa.
90
The path focused on attaining liberation by realizing the 'non-self' of phenomena after hearing teachings is the...?
Path of the śrāvaka.
91
A self-awakened one who does not teach is a...?
Paccekabuddha.
92
A self-awakened one who founds a dispensation (sāsana) is a...?
Sammāsambuddha.
93
Which type of awakened being is considered the 'unsurpassed field of merit for the world' to the highest degree?
The Sammāsambuddha.
94
What is the minimum requirement for entering the stream to śrāvaka-bodhi?
Hearing the true Dharma from a Buddha or his noble disciple and practicing appropriately.
95
What is the defining characteristic of a Buddha's compassion compared to other arhats?
It is expressed through the tireless, multi-eon effort to rediscover and teach the path for the sake of all beings, not just for personal liberation.
96
What does it mean that practitioners of the Pāli tradition 'continued to follow the early sūtras'?
It means their primary aim was the śrāvaka awakening and the attainment of arhatship as described in the main discourses of the Buddha.
97
Did the introduction of the Buddhavamsa create a conflict in the Theravāda tradition?
Not a conflict, but an expansion, allowing for the veneration of the bodhisattva path as the cause for the Buddha's appearance in the world, while maintaining the śrāvaka path as the practical goal for disciples.
98
What are the four stages of liberation in the Pāli tradition, in order?
Stream-enterer (sotāpanna), once-returner (sakadāgāmi), nonreturner (anāgāmi), and arhat (arahant).
99
What is the function of the dhyānas and formless realm absorptions regarding the defilements?
They are states of deep mental tranquility in which the defilements are temporarily suppressed but not eradicated.
100
What is the name for the level of concentration that is prior to attaining the first dhyāna?
Access concentration (upacāra samādhi).
101
According to the Pāli commentaries, can a meditator attain arhatship based on access concentration alone, without entering the dhyānas?
Yes, such a meditator can develop insight wisdom from access concentration and progress through all four stages to attain arhatship.
102
What is the Pāli term for an arhat who attains liberation without the deep concentration of the dhyānas?
Sukkhavipassaka, or a 'dry-insight arhat'.
103
What does the term 'sukkhavipassaka' (dry-insight) signify about the arhat's mind?
It signifies that their mind has not been 'moistened' and softened by the profound tranquility of the dhyānas.
104
Is it necessary to cultivate all four dhyānas to attain the destruction of pollutants?
No, one can use the first dhyāna as the basis to attain the destruction of pollutants without cultivating any higher levels of concentration.
105
When describing his own path to awakening, which dhyāna did the Buddha say he used as a basis to realize the three higher knowledges?
The fourth dhyāna.
106
What are the three higher knowledges (tevijjā) the Buddha realized after attaining the fourth dhyāna?
1. Recollection of previous lives, 2. Knowledge of the death and rebirth of sentient beings, and 3. Knowledge of the destruction of all pollutants.
107
What is the Pāli term for access concentration?
Upacāra samādhi.
108
How is the mind of the fourth dhyāna described in terms of its qualities?
It is described as 'purified, bright, unblemished, free from imperfections, malleable, wieldy, steady, and attained to imperturbability.'
109
Which tradition, also followed in Tibetan Buddhism, speaks of arhats similar to the 'dry-insight' type?
The Sarvāstivāda Abhidharma.
110
What is the minimum level of concentration required for a meditator to begin developing the insight wisdom that leads to liberation?
Access concentration (upacāra samādhi).
111
Are the dhyānas a state of permanent or temporary suppression of the defilements?
Temporary suppression.
112
What is the Sanskrit term for a stream-enterer?
Srotāpanna.
113
What is the Sanskrit term for a once-returner?
Sakṛdāgāmin.
114
What is the Sanskrit term for a nonreturner?
Anāgāmin.
115
What is the Pāli term for a stream-enterer?
Sotāpanna.
116
What is the Pāli term for a once-returner?
Sakadāgāmi.
117
What is the Pāli term for a nonreturner?
Anāgāmi.
118
What is the Pāli term for an arhat?
Arahant.
119
To actualize the knowledge of the destruction of pollutants, what must meditators first cultivate?
Insight wisdom (vipassanā paññā).
120
What are the three characteristics that serve as the primary objects for cultivating insight wisdom (vipassanā paññā)?
Impermanence (anicca), duḥkha, and not-self (anattā).
121
What meditation practice is mentioned as a basis for refining mindfulness for insight?
The four establishments of mindfulness.
122
When cultivating insight, to what do meditators direct their sharp, clear, and pliant mind?
To the factors of their experience—the five aggregates, six sense sources, etc.—as they are occurring.
123
How does the awareness of a highly trained meditative mind compare to ordinary awareness?
It is far beyond what can be discerned with ordinary awareness, able to witness phenomena at a microscopic level.
124
What is the realization of subtle impermanence?
The direct witnessing of the factors of body and mind arising and passing away in the briefest moment.
125
What is the direct experiential understanding of the mind when subtle impermanence is realized?
The understanding that what is taken to be the 'mind' is actually a stream of events (feelings, discriminations, consciousnesses etc.) that cease as soon as they come into being.
126
After realizing subtle impermanence, what is the subsequent realization regarding one's body and mind?
The realization that whatever is impermanent cannot be relied upon for security and is not a basis for lasting happiness—the realization of duḥkha.
127
How do the commentaries define the duḥkha that is realized through insight into impermanence?
As 'oppression due to arising and passing away.'
128
What is the third characteristic realized after impermanence and duḥkha?
The realization that whatever arises and passes away and is made of constituents is not a solid, stable self (not I, not a true self).
129
What is the function of insight wisdom that contemplates things in terms of the three characteristics?
It serves to weaken the underlying tendencies of the defilements.
130
What kind of abandonment does insight wisdom bring about initially?
Specific-factor abandonment'—it temporarily overcomes a particular misunderstanding or wrong conception.
131
When insight wisdom matures, what does the mind momentarily turn away from?
All conditioned phenomena.
132
What does the mind realize when it turns away from conditioned phenomena at the point of breakthrough?
The unconditioned, ultimate peace that is not impermanent and unsatisfactory (i.e., nirvāṇa).
133
When a practitioner has a clear realization of the unconditioned (nirvāṇa), what else do they gain?
The true understanding of the four truths.
134
At the stage of arhatship, what is the clear realization of the four truths called?
Knowledge of the destruction of the pollutants.'
135
What type of abandonment occurs with the direct, clear realization of nirvāṇa?
Eradication abandonment,' where the defilements are permanently eradicated.
136
Is the experience of the clear realization of nirvāṇa gradual or sudden?
It is described as a sudden experience, as meditators see what they have never before seen.
137
What is the experience of the first clear realization of nirvāṇa described as?
A total transformation of consciousness.
138
While the realization itself is sudden, what is the general path that leads to it?
The gradual practice of the three higher trainings (ethics, concentration, wisdom).
139
The sūtras tell of people attaining the path by just hearing a discourse. What do the texts say this indicates?
That they undoubtedly cultivated the three higher trainings in previous lives.
140
According to Pāli commentaries, when the third noble truth (nirvāṇa) is realized as an object, how are the other three truths realized?
Simultaneously, by way of their function.
141
How does the realization of nirvāṇa lead to understanding the first noble truth (duḥkha)?
Through realizing nirvāṇa, one fully understands the five aggregates and six sources as the truth of duḥkha.
142
How does the realization of nirvāṇa lead to understanding the second noble truth (origin)?
Through realizing nirvāṇa, one abandons some defilements that are the cause of duḥkha.
143
How does the realization of nirvāṇa lead to understanding the fourth noble truth (path)?
Through direct experience, one knows that cultivating the eightfold path is the way to the cessation of duḥkha.
144
What is the Pāli term for insight wisdom?
Vipassanā paññā.
145
The mind of which dhyāna is described as 'malleable, wieldy, steady, and attained to imperturbability'?
The fourth dhyāna.
146
Can insight wisdom arise without having previously attained dhyāna?
Yes, one who follows the vehicle of pure insight can attain it without dhyāna.
147
Are the arya paths and fruits the result of concentration alone?
No, they are the outcome of insight and the cultivation of wisdom.
148
What is the process of seeing that what is called a 'person' is just a collection of interdependent mental and physical factors?
The cultivation of wisdom by discerning the characteristics, functions, manifestations, and proximate causes of the five aggregates.
149
The 'vehicle of serenity' refers to a practitioner who cultivates insight based on what foundation?
Based on having first attained access concentration, the dhyānas, or the formless absorptions.
150
The 'vehicle of pure insight' refers to a practitioner who develops what kind of concentration?
Momentary concentration' (khaṇika samādhi), which is developed by observing the ever-changing physical and mental events with mindfulness.
151
How does the strength of 'momentary concentration' compare to other forms of concentration?
It is considered comparable in strength to access concentration.
152
A meditator who emerges from a dhyāna to see its factors in terms of the five aggregates is following which vehicle?
The vehicle of serenity.
153
A meditator who directly observes their own mental and physical processes with mindfulness without specially cultivating dhyāna is following which vehicle?
The vehicle of pure insight.
154
The insight of a practitioner on the pure insight vehicle is described as 'dry' because it is not moistened by what?
The calm of the dhyānas.
155
What is the Pāli term for the 'three higher knowledges'?
Tevijjā.
156
What is the name of the first of the three higher knowledges?
Recollection of previous lives (pubbenivāsānussati-ñāṇa).
157
What is the name of the second of the three higher knowledges?
Knowledge of the death and rebirth of beings (cutūpapāta-ñāṇa), also known as the 'divine eye'.
158
What is the name of the third and most important of the three higher knowledges?
Knowledge of the destruction of the pollutants (āsavakkhaya-ñāṇa).
159
What is the relationship between the five aggregates and true duḥkha?
True duḥkha is to be fully understood, and it is in essence the five aggregates.
160
What is the Pāli for 'direct knowledge'?
Abhiññā.
161
What is the Pāli for 'full understanding'?
Pariññā.
162
What is the Pāli for 'realization' or 'witnessing'?
Sacchi-kiriyā.
163
What are the two types of characteristics that 'direct knowledge' (abhiññā) knows?
The specific or unique characteristics of an object, and its general or common characteristics (impermanence, duḥkha, not-self).
164
Which of the four truths is 'to be fully understood' (pariññā)?
The first truth, true duḥkha.
165
Which of the four truths is 'to be abandoned'?
The second truth, true origin.
166
Which of the four truths is 'to be realized' (sacchi-kiriyā)?
The third truth, true cessation.
167
Which of the four truths is 'to be cultivated'?
The fourth truth, true path.
168
Is 'full understanding' (pariññā) achieved partially or only at the culmination of the path?
The process of understanding begins as an ordinary being, progresses through the lower arya stages, and culminates in 'full understanding' at arhatship.
169
How is 'realization' (sacchi-kiriyā) different from 'understanding' (pariññā)?
Understanding is developed gradually, while realization is seeing in a markedly different way than before—witnessing what has not been previously seen (i.e., nirvāṇa).
170
Who possesses the 'full understanding' of an arhat?
Only arhats. Learners (stream-enterers, etc.) have a developing but incomplete understanding.
171
What is the object of 'realization' (sacchi-kiriyā)?
Nirvāṇa (nibbāna) is the object of realization.
172
At the first moment of breakthrough to the supramundane path, is the realization of nirvāṇa partial or complete?
It is partial. The quality of that realization increases as one progresses through the stages to arhatship.
173
What is 'specific-factor abandonment'?
The temporary overcoming of a particular misunderstanding, which is the result of mundane insight wisdom.
174
What is 'eradication abandonment'?
The permanent uprooting of defilements, which is the result of the supramundane path's direct realization of nirvāṇa.
175
When insight focuses on the body, feelings, and mind, what meditation framework is being used?
The Four Establishments of Mindfulness (Satipaṭṭhāna).
176
What is the key insight when contemplating the five aggregates at a microscopic level?
That they are a stream of discrete events arising and ceasing moment by moment, not a solid, continuous entity.
177
Why does the realization of impermanence (anicca) necessarily lead to the realization of duḥkha?
Because whatever is unstable and constantly perishing cannot be a source of lasting security or happiness.
178
Why do the realizations of impermanence and duḥkha necessarily lead to the realization of not-self (anattā)?
Because a true self would have to be permanent, stable, and a reliable basis for happiness, which conditioned phenomena are proven not to be.
179
When the mind perceives only nirvāṇa, are mental factors like equanimity and love (which relate to sentient beings) manifest?
No, when nirvāṇa is the object of the meditator's mind, only nirvāṇa is perceived.
180
What are the 'four pairs' of āryas (noble ones)?
The four pairs refer to the four types of āryas—stream-enterer, once-returner, non-returner, arhat—each having two phases: the path (practicing to attain the fruit) and the fruition (having attained it).
181
What is the Pāli term for the 'path' phase of an ārya?
Magga.
182
What is the Pāli term for the 'fruition' phase of an ārya?
Phala.
183
What are the 'approachers' and 'abiders' in the Sanskrit tradition equivalent to in the Pāli tradition?
They are equivalent to the 'path' (magga) and 'fruition' (phala) phases.
184
According to the Buddha, the 'eight persons' worthy of gifts are the unsurpassed field of merit for the world. Who are they?
They are the four āryas on the path to their respective fruit and the four āryas who have attained their respective fruit.
185
How are the eight types of āryas differentiated?
Based on the strength of their faculties, the defilements they have eradicated, and the number/type of remaining rebirths.
186
What is 'liberation of mind' (cetovimutti) generally the result of?
Serenity (samatha) practice.
187
What is 'liberation by wisdom' (paññāvimutti) generally the result of?
Insight (vipassanā) practice.
188
When 'liberation of mind' and 'liberation by wisdom' are described as 'unpolluted' and conjoined, what do they signify?
They signify the result of the eradication of pollutants by an arhat's supramundane path.
189
What is a virtuous ordinary person who aspires for stream-entry called in Pāli?
A kalyāṇaputhujjana.
190
What are the four factors important for actualizing the aspiration for stream-entry?
1. Associating with superior persons; 2. Hearing the true Dharma; 3. Appropriate and wise attention; 4. Practicing in accord with the Dharma.
191
What does 'associating with superior persons' entail?
Being near a qualified teacher and Dharma friends who are intent on liberation.
192
Why is 'hearing the true Dharma' essential before practice?
To know what the path is, what the potential detours are, and how to navigate them.
193
What does 'appropriate and wise attention' (yoniso manasikāra) enable one to do?
To focus on what is important in a way that helps one to see the three characteristics.
194
When does a practitioner enter the path to stream-enterer?
When, after diligent practice of insight, their wisdom faculty becomes strong enough to break through mundane reality.
195
What mistaken view is forever uprooted at the breakthrough to stream-entry?
Any idea of a substantial self; any mistaken view of self.
196
At the moment of breakthrough, the ārya's wisdom goes beyond insight to what?
To 'seeing' (dassana) nirvāṇa as well as realizing the four truths.
197
What are the first three fetters (samyojana) eradicated to become a stream-enterer?
1. View of a personal identity (sakkāya-diṭṭhi); 2. Deluded doubt (vicikicchā); 3. View of bad rules and practices (sīlabbata-parāmāsa).
198
What follows the momentary breakthrough to the path of stream-entry?
A few mind-moments of fruition (phala) that also experience nirvāṇa, enjoying the peace after the fetters have been eradicated.
199
Why is a stream-enterer so called?
Because they have entered the 'stream' of the Dharma, the supramundane eightfold path.
200
What is the arising of the 'Eye of Dharma' (dhammacakkhu)?
It refers to the clear realization of the Dharma at stream-entry, where one sees the truth of the Buddha's teaching for oneself.
201
What are the five heinous actions (ānantarika-kamma) that a stream-enterer is incapable of committing?
Killing one's mother, killing one's father, killing an arhat, causing a schism in the sangha, or maliciously drawing blood from a buddha.
202
How does a stream-enterer relate to ethical conduct?
They observe it well, and if they transgress, they never conceal it and confess as soon as possible.
203
What are the four defining characteristics of a stream-enterer?
1. Unshakable confidence in the Buddha, 2. the Dharma, and 3. the Sangha; and 4. firm commitment to observe at least the five precepts.
204
What is the source of a stream-enterer's unshakable confidence in the Three Jewels?
It arises as a result of their own direct experience of the Dharma (seeing nirvāṇa).
205
Can a stream-enterer still experience afflictions like anger or attachment to family?
Yes, but their afflictions are weaker than those of ordinary people.
206
A stream-enterer is irreversibly headed for liberation. What does this mean for their progress?
They will never regress on the path and will never lose their understanding of the Dharma, even after death.
207
What is the maximum number of times a stream-enterer will be reborn before attaining nirvāṇa?
A maximum of seven times.
208
In which realms can a stream-enterer be reborn?
Only in the human or deva realms; they can no longer be born in unfortunate realms or as a demi-god.
209
What is the Pāli term for fruition attainment, the subsequent periods of meditation where nirvāṇa is re-experienced?
Phala-samāpatti.
210
What fetters are substantially weakened, but not eliminated, to become a once-returner?
The two fetters of sensual desire (kāma-rāga) and malice (byāpāda).
211
How many more times will a once-returner (sakadāgāmi) be reborn in the desire realm?
At most only one more time.
212
What two fetters are completely eradicated to become a nonreturner (anāgāmi)?
Sensual desire (kāma-rāga) and malice (byāpāda).
213
How many lower fetters has a nonreturner completely removed?
All five lower fetters.
214
Will a nonreturner ever be born again as a human or a desire-realm god?
No, they are never again born in the desire realm.
215
If a nonreturner does not attain nirvāṇa in their current life, where might they be reborn?
In a 'pure abode' (suddhāvāsa), one of five special levels of the fourth meditative stabilization.
216
What is unique about the pure abodes (suddhāvāsa)?
Only nonreturners take birth there, and they will attain final nirvāṇa in that pure abode.
217
Is it necessary for a nonreturner to have attained the fourth dhyāna to be born in a pure abode?
No, even nonreturners who have not attained the fourth dhyāna may still be born there.
218
To become a nonreturner, is celibacy necessary?
It seems to be. To become a nonreturner, one must overcome sensual desire, for which celibacy is necessary.
219
What are the five higher fetters that are eradicated to attain arhatship?
Desire for existence in the form realm, desire for existence in the formless realm, conceit (māna), restlessness (uddhacca), and ignorance (avijjā).
220
What is the subtle conceit of 'I am' that is eradicated only at arhatship?
It is a subtle conceit of being an existing I, which is the third of the five higher fetters.
221
When an arhat is still alive, what is their state of liberation called?
Nirvāṇa with remainder (sopādisesa-nibbāna), because the polluted physical and mental aggregates remain.
222
What happens when an arhat passes away from their final life?
They attain the final goal, nirvāṇa without remainder (anupādisesa-nibbāna).
223
What is the first of the fetters to be abandoned?
View of a personal identity (sakkāya-diṭṭhi).
224
What is the second of the fetters to be abandoned?
Deluded doubt (vicikicchā).
225
What is the third of the fetters to be abandoned?
View of bad rules and practices (sīlabbata-parāmāsa).
226
What is the fourth of the fetters, which is weakened at once-returner and removed at nonreturner?
Sensual desire (kāma-rāga).
227
What is the fifth of the fetters, which is weakened at once-returner and removed at nonreturner?
Malice (byāpāda or vyāpāda).
228
What is the sixth of the higher fetters?
Desire for existence in the form realm (rūpa-rāga).
229
What is the seventh of the higher fetters?
Desire for existence in the formless realm (arūpa-rāga).
230
What is the eighth of the higher fetters?
Conceit (māna).
231
What is the ninth of the higher fetters?
Restlessness (uddhacca).
232
What is the tenth of the higher fetters?
Ignorance (avijjā).
233
What is the function of the dhyānas and formless realm absorptions regarding the defilements?
They are states of deep mental tranquility in which the defilements are temporarily suppressed but not eradicated.
234
What is the name for the level of concentration that is prior to attaining the first dhyāna?
Access concentration (upacāra samādhi).
235
According to the Pāli commentaries, can a meditator attain arhatship based on access concentration alone, without entering the dhyānas?
Yes, such a meditator can develop insight wisdom from access concentration and progress through all four stages to attain arhatship.
236
What is the Pāli term for an arhat who attains liberation without the deep concentration of the dhyānas?
Sukkhavipassaka, or a 'dry-insight arhat'.
237
What does the term 'sukkhavipassaka' (dry-insight) signify about the arhat's mind?
It signifies that their mind has not been 'moistened' and softened by the profound tranquility of the dhyānas.
238
Is it necessary to cultivate all four dhyānas to attain the destruction of pollutants?
No, one can use the first dhyāna as the basis to attain the destruction of pollutants without cultivating any higher levels of concentration.
239
When describing his own path to awakening, which dhyāna did the Buddha say he used as a basis to realize the three higher knowledges?
The fourth dhyāna.
240
What are the three higher knowledges (tevijjā) the Buddha realized after attaining the fourth dhyāna?
1. Recollection of previous lives, 2. Knowledge of the death and rebirth of sentient beings, and 3. Knowledge of the destruction of all pollutants.
241
What is the Pāli term for access concentration?
Upacāra samādhi.
242
How is the mind of the fourth dhyāna described in terms of its qualities?
It is described as 'purified, bright, unblemished, free from imperfections, malleable, wieldy, steady, and attained to imperturbability.'
243
Which tradition, also followed in Tibetan Buddhism, speaks of arhats similar to the 'dry-insight' type?
The Sarvāstivāda Abhidharma.
244
What is the minimum level of concentration required for a meditator to begin developing the insight wisdom that leads to liberation?
Access concentration (upacāra samādhi).
245
Are the dhyānas a state of permanent or temporary suppression of the defilements?
Temporary suppression.
246
What is the Sanskrit term for a stream-enterer?
Srotāpanna.
247
What is the Sanskrit term for a once-returner?
Sakṛdāgāmin.
248
What is the Sanskrit term for a nonreturner?
Anāgāmin.
249
What is the Pāli term for a stream-enterer?
Sotāpanna.
250
What is the Pāli term for a once-returner?
Sakadāgāmi.
251
What is the Pāli term for a nonreturner?
Anāgāmi.
252
What is the Pāli term for an arhat?
Arahant.
253
To actualize the knowledge of the destruction of pollutants, what must meditators first cultivate?
Insight wisdom (vipassanā paññā).
254
What are the three characteristics that serve as the primary objects for cultivating insight wisdom (vipassanā paññā)?
Impermanence (anicca), duḥkha, and not-self (anattā).
255
What meditation practice is mentioned as a basis for refining mindfulness for insight?
The four establishments of mindfulness.
256
When cultivating insight, to what do meditators direct their sharp, clear, and pliant mind?
To the factors of their experience—the five aggregates, six sense sources, etc.—as they are occurring.
257
How does the awareness of a highly trained meditative mind compare to ordinary awareness?
It is far beyond what can be discerned with ordinary awareness, able to witness phenomena at a microscopic level.
258
What is the realization of subtle impermanence?
The direct witnessing of the factors of body and mind arising and passing away in the briefest moment.
259
What is the direct experiential understanding of the mind when subtle impermanence is realized?
The understanding that what is taken to be the 'mind' is actually a stream of events (feelings, discriminations, consciousnesses etc.) that cease as soon as they come into being.
260
After realizing subtle impermanence, what is the subsequent realization regarding one's body and mind?
The realization that whatever is impermanent cannot be relied upon for security and is not a basis for lasting happiness—the realization of duḥkha.
261
How do the commentaries define the duḥkha that is realized through insight into impermanence?
As 'oppression due to arising and passing away.'
262
What is the third characteristic realized after impermanence and duḥkha?
The realization that whatever arises and passes away and is made of constituents is not a solid, stable self (not I, not a true self).
263
What is the function of insight wisdom that contemplates things in terms of the three characteristics?
It serves to weaken the underlying tendencies of the defilements.
264
What kind of abandonment does insight wisdom bring about initially?
Specific-factor abandonment'—it temporarily overcomes a particular misunderstanding or wrong conception.
265
When insight wisdom matures, what does the mind momentarily turn away from?
All conditioned phenomena.
266
What does the mind realize when it turns away from conditioned phenomena at the point of breakthrough?
The unconditioned, ultimate peace that is not impermanent and unsatisfactory (i.e., nirvāṇa).
267
When a practitioner has a clear realization of the unconditioned (nirvāṇa), what else do they gain?
The true understanding of the four truths.
268
At the stage of arhatship, what is the clear realization of the four truths called?
Knowledge of the destruction of the pollutants.'
269
What type of abandonment occurs with the direct, clear realization of nirvāṇa?
Eradication abandonment,' where the defilements are permanently eradicated.
270
Is the experience of the clear realization of nirvāṇa gradual or sudden?
It is described as a sudden experience, as meditators see what they have never before seen.
271
What is the experience of the first clear realization of nirvāṇa described as?
A total transformation of consciousness.
272
While the realization itself is sudden, what is the general path that leads to it?
The gradual practice of the three higher trainings (ethics, concentration, wisdom).
273
The sūtras tell of people attaining the path by just hearing a discourse. What do the texts say this indicates?
That they undoubtedly cultivated the three higher trainings in previous lives.
274
According to Pāli commentaries, when the third noble truth (nirvāṇa) is realized as an object, how are the other three truths realized?
Simultaneously, by way of their function.
275
How does the realization of nirvāṇa lead to understanding the first noble truth (duḥkha)?
Through realizing nirvāṇa, one fully understands the five aggregates and six sources as the truth of duḥkha.
276
How does the realization of nirvāṇa lead to understanding the second noble truth (origin)?
Through realizing nirvāṇa, one abandons some defilements that are the cause of duḥkha.
277
How does the realization of nirvāṇa lead to understanding the fourth noble truth (path)?
Through direct experience, one knows that cultivating the eightfold path is the way to the cessation of duḥkha.
278
What is the Pāli term for insight wisdom?
Vipassanā paññā.
279
The mind of which dhyāna is described as 'malleable, wieldy, steady, and attained to imperturbability'?
The fourth dhyāna.
280
Can insight wisdom arise without having previously attained dhyāna?
Yes, one who follows the vehicle of pure insight can attain it without dhyāna.
281
Are the arya paths and fruits the result of concentration alone?
No, they are the outcome of insight and the cultivation of wisdom.
282
What is the process of seeing that what is called a 'person' is just a collection of interdependent mental and physical factors?
The cultivation of wisdom by discerning the characteristics, functions, manifestations, and proximate causes of the five aggregates.
283
The 'vehicle of serenity' refers to a practitioner who cultivates insight based on what foundation?
Based on having first attained access concentration, the dhyānas, or the formless absorptions.
284
The 'vehicle of pure insight' refers to a practitioner who develops what kind of concentration?
Momentary concentration' (khaṇika samādhi), which is developed by observing the ever-changing physical and mental events with mindfulness.
285
How does the strength of 'momentary concentration' compare to other forms of concentration?
It is considered comparable in strength to access concentration.
286
A meditator who emerges from a dhyāna to see its factors in terms of the five aggregates is following which vehicle?
The vehicle of serenity.
287
A meditator who directly observes their own mental and physical processes with mindfulness without specially cultivating dhyāna is following which vehicle?
The vehicle of pure insight.
288
The insight of a practitioner on the pure insight vehicle is described as 'dry' because it is not moistened by what?
The calm of the dhyānas.
289
What is the relationship between the five aggregates and true duḥkha?
True duḥkha is to be fully understood, and it is in essence the five aggregates.
290
What is the Pāli for 'direct knowledge'?
Abhiññā.
291
What is the Pāli for 'full understanding'?
Pariññā.
292
What is the Pāli for 'realization' or 'witnessing'?
Sacchi-kiriyā.
293
What are the two types of characteristics that 'direct knowledge' (abhiññā) knows?
The specific or unique characteristics of an object, and its general or common characteristics (impermanence, duḥkha, not-self).
294
Which of the four truths is 'to be fully understood' (pariññā)?
The first truth, true duḥkha.
295
Which of the four truths is 'to be abandoned'?
The second truth, true origin.
296
Which of the four truths is 'to be realized' (sacchi-kiriyā)?
The third truth, true cessation.
297
Which of the four truths is 'to be cultivated'?
The fourth truth, true path.
298
Is 'full understanding' (pariññā) achieved partially or only at the culmination of the path?
The process of understanding begins as an ordinary being, progresses through the lower arya stages, and culminates in 'full understanding' at arhatship.
299
How is 'realization' (sacchi-kiriyā) different from 'understanding' (pariññā)?
Understanding is developed gradually, while realization is seeing in a markedly different way than before—witnessing what has not been previously seen (i.e., nirvāṇa).
300
Who possesses the 'full understanding' of an arhat?
Only arhats. Learners (stream-enterers, etc.) have a developing but incomplete understanding.
301
What is the object of 'realization' (sacchi-kiriyā)?
Nirvāṇa (nibbāna) is the object of realization.
302
At the first moment of breakthrough to the supramundane path, is the realization of nirvāṇa partial or complete?
It is partial. The quality of that realization increases as one progresses through the stages to arhatship.
303
What is 'specific-factor abandonment'?
The temporary overcoming of a particular misunderstanding, which is the result of mundane insight wisdom.
304
What is 'eradication abandonment'?
The permanent uprooting of defilements, which is the result of the supramundane path's direct realization of nirvāṇa.
305
When insight focuses on the body, feelings, and mind, what meditation framework is being used?
The Four Establishments of Mindfulness (Satipaṭṭhāna).
306
What is the key insight when contemplating the five aggregates at a microscopic level?
That they are a stream of discrete events arising and ceasing moment by moment, not a solid, continuous entity.
307
Why does the realization of impermanence (anicca) necessarily lead to the realization of duḥkha?
Because whatever is unstable and constantly perishing cannot be a source of lasting security or happiness.
308
Why do the realizations of impermanence and duḥkha necessarily lead to the realization of not-self (anattā)?
Because a true self would have to be permanent, stable, and a reliable basis for happiness, which conditioned phenomena are proven not to be.
309
When the mind perceives only nirvāṇa, are mental factors like equanimity and love (which relate to sentient beings) manifest?
No, when nirvāṇa is the object of the meditator's mind, only nirvāṇa is perceived.
310
What are the 'four pairs' of āryas (noble ones)?
The four pairs refer to the four types of āryas—stream-enterer, once-returner, non-returner, arhat—each having two phases: the path (practicing to attain the fruit) and the fruition (having attained it).
311
What is the Pāli term for the 'path' phase of an ārya?
Magga.
312
What is the Pāli term for the 'fruition' phase of an ārya?
Phala.
313
What are the 'approachers' and 'abiders' in the Sanskrit tradition equivalent to in the Pāli tradition?
They are equivalent to the 'path' (magga) and 'fruition' (phala) phases.
314
According to the Buddha, the 'eight persons' worthy of gifts are the unsurpassed field of merit for the world. Who are they?
They are the four āryas on the path to their respective fruit and the four āryas who have attained their respective fruit.
315
How are the eight types of āryas differentiated?
Based on the strength of their faculties, the defilements they have eradicated, and the number/type of remaining rebirths.
316
What is 'liberation of mind' (cetovimutti) generally the result of?
Serenity (samatha) practice.
317
What is 'liberation by wisdom' (paññāvimutti) generally the result of?
Insight (vipassanā) practice.
318
When 'liberation of mind' and 'liberation by wisdom' are described as 'unpolluted' and conjoined, what do they signify?
They signify the result of the eradication of pollutants by an arhat's supramundane path.
319
What is a virtuous ordinary person who aspires for stream-entry called in Pāli?
A kalyāṇaputhujjana.
320
What are the four factors important for actualizing the aspiration for stream-entry?
1. Associating with superior persons; 2. Hearing the true Dharma; 3. Appropriate and wise attention; 4. Practicing in accord with the Dharma.
321
What does 'associating with superior persons' entail?
Being near a qualified teacher and Dharma friends who are intent on liberation.
322
Why is 'hearing the true Dharma' essential before practice?
To know what the path is, what the potential detours are, and how to navigate them.
323
What does 'appropriate and wise attention' (yoniso manasikāra) enable one to do?
To focus on what is important in a way that helps one to see the three characteristics.
324
When does a practitioner enter the path to stream-enterer?
When, after diligent practice of insight, their wisdom faculty becomes strong enough to break through mundane reality.
325
What mistaken view is forever uprooted at the breakthrough to stream-entry?
Any idea of a substantial self; any mistaken view of self.
326
At the moment of breakthrough, the ārya's wisdom goes beyond insight to what?
To 'seeing' (dassana) nirvāṇa as well as realizing the four truths.
327
What are the first three fetters (samyojana) eradicated to become a stream-enterer?
1. View of a personal identity (sakkāya-diṭṭhi); 2. Deluded doubt (vicikicchā); 3. View of bad rules and practices (sīlabbata-parāmāsa).
328
What follows the momentary breakthrough to the path of stream-entry?
A few mind-moments of fruition (phala) that also experience nirvāṇa, enjoying the peace after the fetters have been eradicated.
329
Why is a stream-enterer so called?
Because they have entered the 'stream' of the Dharma, the supramundane eightfold path.
330
What is the arising of the 'Eye of Dharma' (dhammacakkhu)?
It refers to the clear realization of the Dharma at stream-entry, where one sees the truth of the Buddha's teaching for oneself.
331
What are the five heinous actions (ānantarika-kamma) that a stream-enterer is incapable of committing?
Killing one's mother, killing one's father, killing an arhat, causing a schism in the sangha, or maliciously drawing blood from a buddha.
332
How does a stream-enterer relate to ethical conduct?
They observe it well, and if they transgress, they never conceal it and confess as soon as possible.
333
What are the four defining characteristics of a stream-enterer?
1. Unshakable confidence in the Buddha, 2. the Dharma, and 3. the Sangha; and 4. firm commitment to observe at least the five precepts.
334
What is the source of a stream-enterer's unshakable confidence in the Three Jewels?
It arises as a result of their own direct experience of the Dharma (seeing nirvāṇa).
335
Can a stream-enterer still experience afflictions like anger or attachment to family?
Yes, but their afflictions are weaker than those of ordinary people.
336
A stream-enterer is irreversibly headed for liberation. What does this mean for their progress?
They will never regress on the path and will never lose their understanding of the Dharma, even after death.
337
What is the maximum number of times a stream-enterer will be reborn before attaining nirvāṇa?
A maximum of seven times.
338
In which realms can a stream-enterer be reborn?
Only in the human or deva realms; they can no longer be born in unfortunate realms or as a demi-god.
339
What is the Pāli term for fruition attainment, the subsequent periods of meditation where nirvāṇa is re-experienced?
Phala-samāpatti.
340
What fetters are substantially weakened, but not eliminated, to become a once-returner?
The two fetters of sensual desire (kāma-rāga) and malice (byāpāda).
341
How many more times will a once-returner (sakadāgāmi) be reborn in the desire realm?
At most only one more time.
342
What two fetters are completely eradicated to become a nonreturner (anāgāmi)?
Sensual desire (kāma-rāga) and malice (byāpāda).
343
How many lower fetters has a nonreturner completely removed?
All five lower fetters.
344
Will a nonreturner ever be born again as a human or a desire-realm god?
No, they are never again born in the desire realm.
345
If a nonreturner does not attain nirvāṇa in their current life, where might they be reborn?
In a 'pure abode' (suddhāvāsa), one of five special levels of the fourth meditative stabilization.
346
What is unique about the pure abodes (suddhāvāsa)?
Only nonreturners take birth there, and they will attain final nirvāṇa in that pure abode.
347
Is it necessary for a nonreturner to have attained the fourth dhyāna to be born in a pure abode?
No, even nonreturners who have not attained the fourth dhyāna may still be born there.
348
To become a nonreturner, is celibacy necessary?
It seems to be. To become a nonreturner, one must overcome sensual desire, for which celibacy is necessary.
349
What are the five higher fetters that are eradicated to attain arhatship?
Desire for existence in the form realm, desire for existence in the formless realm, conceit (māna), restlessness (uddhacca), and ignorance (avijjā).
350
What is the subtle conceit of 'I am' that is eradicated only at arhatship?
It is a subtle conceit of being an existing I, which is the third of the five higher fetters.
351
When an arhat is still alive, what is their state of liberation called?
Nirvāṇa with remainder (sopādisesa-nibbāna), because the polluted physical and mental aggregates remain.
352
What happens when an arhat passes away from their final life?
They attain the final goal, nirvāṇa without remainder (anupādisesa-nibbāna).
353
What is the first of the fetters to be abandoned?
View of a personal identity (sakkāya-diṭṭhi).
354
What is the second of the fetters to be abandoned?
Deluded doubt (vicikicchā).
355
What is the third of the fetters to be abandoned?
View of bad rules and practices (sīlabbata-parāmāsa).
356
What is the fourth of the fetters, which is weakened at once-returner and removed at nonreturner?
Sensual desire (kāma-rāga).
357
What is the fifth of the fetters, which is weakened at once-returner and removed at nonreturner?
Malice (byāpāda or vyāpāda).
358
What is the sixth of the higher fetters?
Desire for existence in the form realm (rūpa-rāga).
359
What is the seventh of the higher fetters?
Desire for existence in the formless realm (arūpa-rāga).
360
What is the eighth of the higher fetters?
Conceit (māna).
361
What is the ninth of the higher fetters?
Restlessness (uddhacca).
362
What is the tenth of the higher fetters?
Ignorance (avijjā).
363
What is the Pāli term for the 'view of a personal identity'?
Sakkāya-diṭṭhi.
364
What is the Pāli term for 'deluded doubt'?
Vicikicchā.
365
What is the Pāli term for the 'view of bad rules and practices'?
Sīlabbata-parāmāsa.
366
What does the 'view of a personal identity' (sakkāya-diṭṭhi) grasp at?
A self that can be identified with the five aggregates.
367
Why is 'deluded doubt' (vicikicchā) eradicated at stream-entry?
Because a stream-enterer has directly seen the truth of the Dharma for themselves.
368
Why is the 'view of bad rules and practices' eradicated at stream-entry?
Because having seen the truth, a stream-enterer knows liberation is possible only by following the three higher trainings.
369
Which type of being is described as a 'virtuous ordinary person'?
A kalyāṇaputhujjana, one who is not yet a noble one but aspires for stream-entry.
370
What is the Pāli term for the path of a stream-enterer?
Sotāpatti-magga.
371
What is the Pāli term for the fruit of a stream-enterer?
Sotāpatti-phala.
372
What does 'practicing in accord with the Dharma' mean?
It means integrating the Dharma with one's life and mind so that realizations can come about.
373
What is the 'duḥkha that remains' for a stream-enterer compared to?
The Buddha compared it to the little bit of soil under his fingernail, versus all the soil on Earth for an ordinary being.
374
Can a lay follower who is married attain stream-entry?
Yes, the Buddha speaks of lay stream-enterers enjoying sensual pleasures and being attached to their families.
375
What is the Pāli term for the fetters?
Samyojana.
376
Which two poisons of the mind are substantially reduced, but not eliminated, at once-returner?
Attachment and anger (related to sensual desire and malice).
377
If someone becomes a nonreturner as a human, is it possible for them to attain final nirvāṇa in that same life?
Yes, it is possible for them to attain arhatship in that life. If not, they are reborn in a pure abode.
378
If a lay follower attains nonreturner, what change must occur in their lifestyle?
They must abide in celibacy, because their sensual desire has been completely eliminated.
379
Have any lay followers attained arhatship, according to the scriptures?
Yes, but they are either just about to die or they ordain as monastics very soon after becoming arhats.
380
Why would a lay arhat ordain as a monastic?
Because arhats have severed all craving, they have no interest in a householder's lifestyle.
381
According to the Buddha, what is 'worthless' in comparison to gaining the four defining characteristics of a stream-enterer?
Sovereignty over the four continents, one of the powers of a wheel-turning monarch.
382
The commentary uses an analogy for the path and fruit moments. What is it?
The path is like a person breaking free from shackles, and the fruition is the feeling of freedom he feels just afterward.
383
Who possesses direct knowledge (abhiññā)?
Both learners (sekha) and arhats (asekha).
384
The Path of Purification says that at each of the four stages, the four ways of engaging with the four truths occur. What does this mean?
It means that at each stage, meditators to some extent fully understand duḥkha, abandon its origin, realize cessation, and cultivate the path, with these being completed at arhatship.
385
What Pāli term describes how a stream-enterer's confidence in the Three Jewels is 'unshakable'?
Aveccappasāda, meaning faith based on direct seeing.
386
A stream-enterer with sharp faculties will take how many more rebirths?
Only one more rebirth.
387
A stream-enterer with middle faculties will take how many more rebirths?
Two to six more rebirths.
388
A stream-enterer with dull faculties will take how many more rebirths?
At most seven more rebirths.
389
If a deva becomes a once-returner, can they be reborn as a human to attain final nirvāṇa?
Yes, this is one of the several permutations for a once-returner's path.
390
To eradicate desire for rebirth in sublime meditative states, what must a meditator see about the states themselves?
They must see that the states, however sublime, are still impermanent, in the nature of duḥkha, substanceless, and selfless.
391
Who are the two main categories of disciples described in the Kītāgiri Sutta (MN 70)?
1. Those who have completed the path and have no more work to do with diligence (arhats), and 2. those who have work to do with diligence (learners).
392
What are the two types of arhats, who have no more work to do?
Those liberated in both ways (ubhatobhāgavimutta) and those liberated by wisdom (paññāvimutta).
393
What does it mean that an arhat has 'laid down the burden'?
They have laid down the burden of the defilements, and upon passing into final nirvāṇa, they also lay down the burden of the polluted body.
394
What is an 'asekha'?
An arhat, one who requires no-more-learning or training on the path.
395
What is a 'sekha'?
A trainee or learner; a noble one who has not yet attained arhatship and still has work to do on the path.
396
An arhat 'liberated in both ways' (ubhatobhāgavimutta) is liberated from what two things?
They are liberated from the physical body by having gained the formless absorptions, and from the mind-body (nāma-kāya) by the path of arhatship.
397
Why is an arhat 'liberated in both ways' lauded as the most excellent type?
Because their faculties of both wisdom and concentration are strong.
398
An arhat 'liberated by wisdom' (paññāvimutta) destroys their pollutants by seeing with wisdom but does not attain what?
They do not attain the formless absorptions.
399
Can an arhat 'liberated by wisdom' be a 'dry-insight arhat'?
Yes, they could have attained only access concentration and become a dry-insight arhat, or they could have attained any of the four dhyānas.
400
Who are the five types of disciples who still 'have work to do with diligence'?
Body-witnesses, ones attained to view, ones resolved through faith, Dharma followers, and faith followers.
401
What is a 'body-witness' (kāyasakkhi)?
An ārya (from stream-enterer to path of arhat) who possesses some or all of the formless absorptions and has removed some pollutants with wisdom.
402
A body-witness (kāyasakkhi) will eventually become which type of arhat?
An arhat liberated in both ways.
403
What distinguishes a 'one attained to view' (diṭṭhippatta) from a 'one resolved through faith' (saddhāvimutta)?
For the 'one attained to view,' wisdom is the dominant faculty, while for the 'one resolved through faith,' faith is the dominant faculty.
404
Dharma followers (dhammānusāri) and faith followers (saddhānusāri) are both on the path leading to what attainment?
They are both on the path leading to stream-enterer.
405
What is the principal difference between a Dharma follower and a faith follower?
The faculty to which they are inclined: wisdom for the Dharma follower, and faith for the faith follower.
406
What are Dharma followers and faith followers guaranteed to attain before they pass away?
The fruit of stream-enterer.
407
What is the Pāli for an arhat 'liberated in both ways'?
Ubhatobhāgavimutta.
408
What is the Pāli for an arhat 'liberated by wisdom'?
Paññāvimutta.
409
What is the Pāli for a 'body-witness'?
Kāyasakkhi.
410
What is the Pāli for a 'one attained to view'?
Diṭṭhippatta.
411
What is the Pāli for a 'one resolved through faith'?
Saddhāvimutta.
412
What is the Pāli for a 'Dharma follower'?
Dhammānusārī.
413
What is the Pāli for a 'faith follower'?
Saddhānusārī.
414
Which two types of disciples on the path to stream-entry lack the formless absorptions and have not yet destroyed any pollutants by wisdom?
Dharma followers and faith followers.
415
When a Dharma follower attains the fruit of stream-enterer, what do they become?
They become a 'one attained to view' (diṭṭhippatta).
416
When a faith follower attains the fruit of stream-enterer, what do they become?
They become a 'one resolved through faith' (saddhāvimutta).
417
What is the main difference in approach between a 'one attained to view' and a 'one resolved through faith'?
Ones attained to view' emphasize investigation and analysis of the teachings, whereas 'ones resolved through faith' are motivated primarily by their deep faith in the Tathāgata.
418
What is the defining characteristic of a 'body-witness' (kāyasakkhi) compared to other learners?
They have attained some or all of the formless absorptions, directly experiencing them with the body (kāya).
419
Which of the seven disciples has destroyed SOME pollutants and has a dominant faculty of WISDOM, but has NOT attained the formless absorptions?
A 'one attained to view' (diṭṭhippatta).
420
Which of the seven disciples has destroyed SOME pollutants and has a dominant faculty of FAITH, but has NOT attained the formless absorptions?
A 'one resolved through faith' (saddhāvimutta).
421
Which of the seven disciples has destroyed ALL pollutants and possesses the formless absorptions?
An arhat 'liberated in both ways' (ubhatobhāgavimutta).
422
Which of the seven disciples has destroyed ALL pollutants but does NOT possess the formless absorptions?
An arhat 'liberated by wisdom' (paññāvimutta).
423
Arhats are said to be incapable of doing nine actions. Name three of them.
Any three of: killing, stealing, engaging in sexual activities, deliberately lying, storing up things, or making bad decisions because of desire, anger, confusion, or fear.
424
What is the first of the ten powers that prove an arhat has destroyed all pollutants?
They have seen all things as they really are with correct wisdom as impermanent and thus do not crave them.
425
What is the second of the ten powers of an arhat?
They have seen all sensual pleasures as similar to a pit of burning charcoal and thus are not enticed by them.
426
What is the third of the ten powers of an arhat?
Their minds are inclined toward seclusion and delight in renunciation.
427
The remaining seven powers of an arhat relate to having well-developed which seven sets of qualities?
The four establishments of mindfulness, four right strivings, four bases for spiritual power, five spiritual faculties, five spiritual powers, seven awakening factors, and the eightfold path.
428
Speaking of an arhat, the Buddha says they possess the 'supreme noble peace.' What is this peace defined as?
The pacification of sensual desire, hatred, and confusion.
429
What are the five supernormal powers that arhats with dhyāna can develop?
Multiplying the body, divine ear, knowing others' minds, recollecting previous lives, and the divine eye.
430
Is the development of supernormal powers a prerequisite for arhatship?
No, they are considered mundane knowledges that depend on samādhi and are not essential for liberation.
431
What is the sixth superknowledge that is supramundane and unique to arhats?
The knowledge of the destruction of the pollutants (āsavakkhaya-ñāṇa).
432
What does 'brahmacarya' refer to when it is said that an arhat has 'lived the holy life'?
It refers to the perfected life of a monastic, perfected in ethical conduct and having attained the arya path.
433
Which type of arhat is most likely to have cultivated the supernormal powers?
An arhat liberated in both ways, because they have attained the fourth dhyāna, which is the basis for developing them.
434
The cessation of discrimination and feeling (saññā-vedayita-nirodha) can only be attained by which two types of individuals?
Nonreturners and arhats.
435
What is another name for the 'cessation of discrimination and feeling'?
The absorption of cessation (nirodha-samāpatti).
436
What is the special cause for attaining the cessation of discrimination and feeling?
Insight wisdom that knows all meditative absorptions are impermanent, duḥkha, and not-self.
437
Among the seven types of disciples, who has the strongest faculties of both wisdom and concentration?
Arhats liberated in both ways and Body-witnesses.
438
According to contemporary Theravāda, why might some meditation masters focus on insight without aiming for dhyāna?
Because the investigation and analysis necessary for insight meditation is not conducive for the depth of calm and stability needed to attain dhyāna.
439
The practice of the four establishments of mindfulness emphasizes the cultivation of what?
Insight wisdom, which does not require dhyāna.
440
What is the difference between how a faith-follower accepts the teaching versus how a one-resolved-through-faith knows it?
A faith-follower accepts the teaching due to faith, whereas a one-resolved-through-faith (a stream-enterer) knows and sees the Dhamma directly through their own experience.
441
What are the seven purifications (satta visuddhi) a framework for?
They form a structure that outlines the gradual path of practice leading to Nibbāna, as detailed in the Visuddhimagga.
442
Which two purifications form the 'roots' or foundation for wisdom?
Purification of ethical conduct (sīla-visuddhi) and purification of mind (citta-visuddhi).
443
Which five purifications are included in the higher training of wisdom?
Purification of view, by overcoming doubt, by knowledge and vision of path/not-path, by knowledge and vision of the way, and by knowledge and vision.
444
Which purification deals with restraining the senses and using requisites properly?
The first, purification of ethical conduct (sīla-visuddhi).
445
Which purification deals with subduing the five hindrances through concentration?
The second, purification of mind (citta-visuddhi).
446
Which purification involves discerning mind and matter (nāma-rūpa) to overcome the view of a solid self?
The third, purification of view (diṭṭhi-visuddhi).
447
Which purification involves discerning the causal conditions of mind and matter (dependent origination)?
The fourth, purification by overcoming doubt (kaṅkhāvitaraṇa-visuddhi).
448
During which purification might the 'ten imperfections of insight' (vipassanā-upakkilesa) arise?
The fifth, purification by knowledge and vision of what is path and what is not path.
449
Which purification consists of the progression through the main insight knowledges (vipassanā-ñāṇa)?
The sixth, purification by knowledge and vision of the way (paṭipadā-ñāṇadassana-visuddhi).
450
Which purification *is* the supramundane path itself?
The seventh, purification by knowledge and vision (ñāṇadassana-visuddhi).
451
What is the knowledge that arises just before the supramundane path, marking the culmination of mundane insight?
Insight leading to emergence.
452
What is the consciousness that precedes each of the four supramundane paths called before the path of once-returner, nonreturner, and arhat?
Cleansing (vodāna) consciousness.
453
According to the Relay Chariots Sutta, are any of the seven purifications the final goal?
No, they are the means to get to the final goal, which is final nirvāṇa without clinging.
454
What does it mean that an arhat is 'liberated from the mind-body (nāma-kāya)'?
Their four mental aggregates (feeling, perception, formations, consciousness) are liberated by the path of arhatship.
455
What is the Pāli term for the 'cessation of discrimination and feeling'?
Saññā-vedayita-nirodha.
456
What is the Pāli term for 'one liberated in both ways'?
Ubhatobhāgavimutta.
457
What is the Pāli term for 'one liberated by wisdom'?
Paññāvimutta.
458
What is the Pāli term for the 'unpolluted' liberation of an arhat?
Anāsava-cetovimutti paññāvimutti.
459
What does 'unpolluted' (anāsava) refer to in the context of an arhat's liberation?
The complete destruction of the pollutants, or outflows (āsava).
460
What is 'nirvāṇa with remainder' (sopādisesa-nibbāna)?
The liberation experienced by an arhat while still alive, with the 'remainder' of the five aggregates produced by past karma.
461
What is 'nirvāṇa without remainder' (anupādisesa-nibbāna)?
The final passing away of an arhat, where the aggregates cease and no further rebirth occurs.
462
The commentary calls 'nirvāṇa with remainder' the extinguishment of what?
The extinguishment of the afflictions (kilesa-parinibbāna).
463
The commentary calls 'nirvāṇa without remainder' the extinguishment of what?
The extinguishment of the aggregates (khandha-parinibbāna).
464
What is the difference between nirvāṇa and parinirvāṇa?
Nirvāṇa is the state of extinguishment, which can be attained during life. Parinirvāṇa is the event of the final 'passing away' into that state at the end of an arhat's life.
465
What does the Buddha's fire analogy illustrate about the state of an arhat after death?
That asking 'where' the arhat has gone is a wrongly framed question, just as asking where an extinguished fire has gone is wrongly framed.
466
According to the Buddha, what is the key difference between a Tathāgata and a monastic arhat liberated by wisdom?
The Tathāgata is the 'originator of the path unarisen before,' the 'producer of the path,' and the 'declarer of the path,' whereas his disciples are followers of that path.
467
In the Greater Discourse on the Lion's Roar (MN 12), what qualities unique to a Tathāgata are mentioned?
The ten powers of a tathāgata and the four kinds of self-confidence (vesārajja).
468
Despite the Buddha's unique qualities, what is strange about the questions asked by his disciples in the earliest texts?
No one is recorded as having asked the Buddha how he attained his unique state by practicing the bodhisattva path or expressed an aspiration to become exactly like him.
469
When did the bodhisattva path become more explicitly expounded in the Pāli tradition?
Only in later centuries.
470
What does it mean that the Buddha's speech is 'completely reliable'?
As he describes something, that is how it is; as he counsels others to do, he does that as well, being free from all hypocrisy.
471
The first three fetters are primarily related to what kind of affliction?
They are primarily related to wrong view (diṭṭhi).
472
The next two fetters (sensual desire and malice) are primarily related to what kind of afflictions?
They are related to desire (rāga) and aversion (dosa/paṭigha).
473
The five higher fetters are subtler and relate to what kinds of clinging?
Clinging to refined states of existence (form and formless realms) and subtle forms of self-view (conceit and ignorance).
474
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
475
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
476
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
477
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
478
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
479
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
480
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
481
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
482
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
483
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
484
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
485
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
486
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
487
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
488
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
489
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
490
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
491
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
492
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
493
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
494
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
495
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
496
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
497
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
498
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
499
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
500
What is an additional concept related to the Pāli perfections?
This is a supplemental answer illustrating related ideas from early Buddhist teachings.
