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Abhidhamma View : Purification by Knowledge and Vision
[Presented by Dr.Tep Sastri @SariputtaDhamma/JTN] CMA IX, p. 354 - 356: When he thus practices contemplation, owing to the ripening of insight he feels "Now the absorption of the path will arise." Thereupon, arresting the life-continuum, there arises mind-door adverting, followed by two or three moments of insight consciousness having for their object any of the characteristics such as impermanence, etc. They are termed preparation, access, and conformity moments. That knowledge of equanimity towards formations together with knowledge that conforms to the truths, when perfected, is also termed "insight leading to emergence."
Thereafter, the change-of-lineage consciousness, having Nibbaana as its object, occurs, overcoming the lineage of worldlings and evolving the lineage of the noble ones. Immediately after this, the path of stream-entry, fully understanding the truth of suffering, abandoning the truth of its origin, realizing the truth of its cessation, and developing the truth of the path to its cessation, enters upon the supramundane cognitive process of absorption. Afer that, two or three moments of fruition consciousness arise and cease. Then there is subsidence into the life-continuum.
Then, arresting the life-continuum, reviewing knowledge occurs. The wise person reviews the path, fruit, Nibbaana, and he either reviews or does not review the defilements destroyed and the remaining defilements. Thus the fourfold path which has to be developed in sequence by means of the sixfold purity is called purification by knowledge and vision. There arises mind-door adverting: On the cognitive process of the path three moments of insight consciousness occurs in an individual with normal faculties, two moments (omitting the moment of preparation) in one with unusally acute faculties.
Insight leading to emergence (vu.t.thaanagaaminii-vipassanaa): This is the culminating phase of insight preceding the arising of the supramundane path. The path is called emergence because, objectively, it emerges from formations and takes Nibbaana as object, and because subjectively it emerges from defilements. The change-of-lineage consciousness (gotrabhuucitta): This citta is the first advertence to Nibbaana and the proximity condition for the supramundane path. It is called change-of-lineage because it marks the transition from the "lineage" or family of the worldlings (puthujjanagotra) to the lineage or family of the noble ones (ariyagotra). However, while this knowledge is like the path in that it cognizes Nibbaana, unlike the path it cannot dispel the murk of defilements that conceals the Four Noble Truths. In the approach to the second and higher paths this mind-moment is called vodaana, cleansing, instead of change-of-lineage because the practitioner already belongs to the lineage of the noble ones. The path: The path consciousness (maggacitta) simultaneously performs four functions, one with respect to each of the four truths. These four functions, mentioned here, are the full understanding (pari~n~naa) of suffering; the abandoning of craving, its origin; the realization (sacchikiriya) of Nibbaana, its cessation; and the developement (bhaavanaa) of the Noble Eightfold Path. For one of sharp faculties who has skipped the preparatory moment, three fruition cittas occur following the path; for others, who have gone through the preaparatory moment, two fruition cittas occur. Reviewing knowledge (paccavekkha.na~naa.na): Ater each of the four supramundane path attainments, the disciple reviews the path, fruition, and Nibbaana; usually, but not invariably, he reviews as well the defilements abandoned and the defilements remaining. Thus there are maximum of nineteen kinds of reviewing knowledge; five each for each of the first three paths, and four for the final path. This is because an Arahant, who is fully liberated, has no more defilements remaining to be reviewed.
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