The Sarvāstivāda Doctrine of The Path Of Spiritual Progress: A Study Based Primarily On The Abhidharma-Mahāvibhāṣā-Śāstra, The Abhidharmakośa-Bhāṣya and Their Chinese and Sanskrit Commentaries
This dissertation consists of a survey and selective philosophical investigation of the fundamental and distinctive theories, practices and sectarian doctrines that constitute the fivefold ‘path’ (mārga) schema of the Sarvāstivāda. ‘Path,’ which in Buddhist doctrine is the fourth Noble Truth, here refers to the entire process of the spiritual journey, starting from ‘where we are,’ and culminating in the extinguishing of all suffering Ñ the final realization of nirvāṇa. This study adopts a textual based philosophical approach, citing extensively the Abhidharma-mahāvibhāṣā-śāstra, as well as the Abhidharmakośabhāṣya, Saṃghabhadra’s *Abhidharma-Nyāyānusāra, and other Sanskrit and Chinese commentaries, to reflect and analyse the Sarvāstivāda’s articulations of the ‘five paths’ that define the composition of the school’s soteriology, focusing specifically on the themes of attainment, progression, retrogression, the differences between mundane and supramundane dharma-s, the operation and soteriological significance of ‘direct-comprehension’ (abhisamaya), and the depiction and sub-categorisation of the ārya, with a special emphasis on the arhat. This dissertation is divided into nine chapters: Chapter one outlines the dissertation’s objectives, scope and methodological approach, as well as providing a brief literature review; chapter two provides an overview of the 5 path schema and its characteristic and foundational doctrinal features; chapter three outlines the characteristic practices and grades or sub-components of the worldly path; chapter four shows the special significance and attributes of laukika-agra-dharma-s; chapter five discusses the potential of the worldly path to abandon defilements; chapter six the critical stage of the ‘Path of Seeing,’ including the Sarvāstivāda articulation of the significance and ‘gradual’ nature of the process of direct-comprehension into the four truths (abhisamaya); chapter seven analyzes the different categories and classifications of ārya-s, in addition to the controversy regarding their retrogression (especially of the srotaāpanna); chapter eight describes the two types of arhat Ñ those of five types that are liable to retrogress, and the type that has transcended the threat of falling-away, and; chapter nine forwards a brief conclusion, consisting of a summary analysis of the components of the Sarvāstivāda path schema from a hermeneutic perspective, as well as recommendations for future research.
