At a relatively later stage of the formation of the sūtra-piṭaka, the term, ubhayatobhāga-vimukta (Pāli: ubhatobhāga-vimutta) came to be coined for a type of arhat-s, in contrast to the prajñā-vimukta (‘wisdom-liberated’) type. In the extant sources of the Theravāda and the Sarvāstivāda (and other northern Abhidharma texts), we see various interpretations of this relatively new term. What is clear, however, is that it has reference to meditative attainment — and, it would seem, particularly the cessation meditative attainment (nirodha-samāpatti). In the Sarvāstivāda, the term is also linked to what is called the “liberation-hindrance” (vimokṣāvaraṇa; 解脫障): It is explained that an arhat’s inability to gain mastery over the meditative attainments is due to the presence in him of this liberation-hindrance. For some Abhidharma masters, this is to be understood as the ‘meditation-hindrance’ (定障; *samāpatty-āvaraṇa). An arhat in whom both this hindrance as well as the hindrance of defilement (kleśāvaraṇa) are fully overcome, is described as ubhayatobhāga-vimukta, one who is ‘liberated on both sides’. But, judging from the Great Commentary (Mahāvibhāṣā; completed around mid 2nd century CE) and the *Nyāyānusāra (circa 5th century CE), the nature of this liberation-hindrance continues to be controversial. The orthodox Vaibhāṣika master, Saṃghabhadra, argues that it is the non-defiled nescience (akliṣṭājñāna; 不染無知) which comes to be absolutely ceased only in the case of a fully enlightened buddha — a doctrinal interpretation which is obviously of great significance in terms of buddhological development for both the Abhidharma schools and the Mahāyāna. There have been several scholarly discussion on these issues from the Theravāda sources. This paper offers an examination of them primarily from the Sarvāstivāda perspective.
