說一切有部的世俗道斷惑論

The Theory of Laukikamārga Destroying Delusion in the Sarvāstivādin School

Different schools of thought have different views about the ability of ordinary people using laukikamārga to eliminate afflictions and whether sages can follow the same laukikamārga to eliminate afflictions. This article deeply explores the theory of laukikamārga destroying delusion in the Sarvāstivādin school from the view of “laukikamārga eliminates afflictions” in theory and application by exploring the difference between the “laukikamārga to eliminate afflictions in sages and ordinary people” and also exploring the creation of parijñā and the relationship between elimination of affliction and pratisaṃkhyā-nirodha.
The content from actualization of “Out-stepping Realization,” proves the possibility of laukikamārga to eliminate afflictions. Also, the theory of destroying delusion explains only anāgamya-samādhi within laukikamārga can eliminate afflictions of the self and lower levels. Further the article explains the limitation of laukikamārga to eliminate afflictions and the necessity of sages' practice of the uncontaminated path. In addition, the difference between the nature of laukikamārga to eliminate afflictions in sages and ordinary people is discussed. Then the article discusses of the possibility of laukikamārga to eliminate afflictions from the point of view of the creation of parijñā. Lastly, the certainty of laukikamārga to eliminate afflictions is examined in light of pratisaṃkhyā-nirodha.
Within the theory of laukikamārga to eliminate afflictions Sarvāstivādin advocates (Ālambana-prahāṇa) destruction of afflictions by eliminating their conditions. Also, based on the theory of the non-necessity of completely destroying delusion one can achieve visaṃyoga-prāpti regardless of whether one is an ordinary person or a sage relying on laukikamārga to eliminate afflictions to achieve the third realization, i.e, the realization of the non-returner. They all can discard previously accumulated contaminated visaṃyoga-prāpti and achieve uncontaminated visaṃyoga-prāpti. Lastly, when relying on the wisdom of kṣayajñāna one achieves the fourth realization, i.e. of the arhat all afflictions are eliminated. Then visaṃyoga-prāpti (pratisaṃkhyā-nirodha) at the same time though conditionings disjoined from thought prāpti is established. Most skillfully this solves the problem of sages and ordinary people achieving pratisaṃkhyānirodha and connects it to the theory of Sarvāstivādin's expression of laukikamārga to eliminate afflictions.