The text focuses on refuting the views of various Buddhist schools, these include:[6]
The views of the Pudgalavada school, which held that a 'person' exists as a real and ultimate fact and that it transmigrates from one life to the next.
That a perfected being (Arhat) can fall away from perfection.
The views of the Sarvastivadins, that "all [dharmas] exists" in the three times (past, present, future), a form of temporal eternalism.
That an Arhat can have a nocturnal emission.
That an Arhat may be lacking in knowledge, have doubts or be excelled by others.
That the duration of an awareness event can last a day or more.
That penetration and insight into the various stages of enlightenment is achieved gradually.
That the Buddha's worldly speech was somehow supramundane.
That all the powers of the Buddha are also possessed by his leading disciples.
That a layperson can become an Arhat.
That one can attain enlightenment at the moment of rebirth.
That the four noble truths, the immaterial states, space, and dependent origination are unconditioned.
That there is an intermediate state (Bardo) of existence
That all dhammas last for only a moment (ksana).
That all is due to Karma.
That it ought not be said the monastic order accepts gifts.
That the Buddha himself did not teach the dharma, but that it was taught by his magical creation.
That one who has attained jhana continues to hear sound
That the five gravest transgressions (matricide, patricide, etc.) involve immediate retribution even when committed unintentionally.
That final liberation can be obtained without eliminating a certain fetter.
The bold claim can someone explain me why its wrong.
isn't the 4 stage attainment gradual?
