2. 部派佛教與論爭角度：不通達或「習氣（餘習）」的表現
既然阿羅漢已斷掉舉結，為何在某些聲聞部派論典（如大眾部系或《大毗婆沙論》的問答）中會提及阿羅漢看似「不靜」或「掉舉」的現象？這通常解釋為以下兩種情況：
① 習慣與習氣（習氣未盡）
阿羅漢雖然斷除了煩惱的現行與種子，但**微細的習氣（Vasana）**可能依然殘留（唯有佛陀能斷盡一切習氣）。
表現：某些阿羅漢在身體舉止上，可能還保留著過去世或證果前的習慣動作（例如畢陵伽婆蹉阿羅漢習慣叫人「小婢」，或某些阿羅漢走路較快、說話較急）。
解釋：這種外在的「微細動搖」或習慣，在不知者眼中看起來像是心不沉靜（掉舉），但其內心早已沒有任何攀緣與煩惱相應，因此非真正的「掉舉煩惱」。
② 大眾部「阿羅漢五事」中的爭議（不通達/餘所誘）
在大眾部等對於阿羅漢能力的討論中（即著名的「大天五事」論爭），曾提及阿羅漢可能仍有「染污不無知（對世俗事物的不通達）」或「猶預（疑）」。
在此脈絡下，若阿羅漢對某些世俗名相或事物未完全通達，在面對突發境界時，身體或心識可能產生短暫的反應或轉折。
但說一切有部等主流部派駁斥了這一點，嚴格劃分了「煩惱的掉舉」與「生理/無記的反射」。
總結
對「阿羅漢果的掉舉」最精確的定性為：
1. 若指「煩惱性的掉舉（掉舉結）」：阿羅漢已完全斷除，絕不再起。
2. 若指「外在舉止的微細動搖或習慣」：此乃**殘餘習氣（餘習）**所致，心不與煩惱相應，不屬於真正的隨煩惱掉舉。）
Across Time and Space 6 —The Restlessness Issue
My view on the final “restlessness” among the five higher fetters is simple: anything we do not yet understand can be called “restlessness” in Buddhist practice.
(AI note: Restlessness (Sanskrit: auddhatya) refers to a common Buddhist concept describing a state of mental agitation—when the mind becomes unsettled, distracted, and filled with wandering thoughts. During meditation or concentration, the mind may be pulled toward past pleasures or random thoughts, making it difficult to remain calm and still. It is a major obstacle to developing concentration (śamatha).)
For example, when I encounter something I do not understand, my mind begins to analyze it. Before understanding arises, this can be seen as restlessness.
But there are countless things in the world we do not understand.
An Arhat ultimately cuts off worldly concerns and focuses entirely on liberation.
This means no longer engaging with questions that disturb mental concentration—like putting all effort into reaching the final summit.
Even in modern life, success requires focusing on one goal and letting go of others.
After awakening, the Arhat still lives in a human body and continues teaching the Dharma.
The real contradiction is this: later traditions treated Arhats as beyond human.
Yet they still have physical bodies—with natural biological functions.
When even these are denied, practice loses clarity and becomes rigid.
Distinctions between different Buddhist paths only made the issue more complicated.
Who truly benefits from this?
During a trip to Japan, I shared references to physiological issues from The Chronicle of Master Xuyun (1840–1959) with an architect named Qinzhong. After reading them, he fell silent.
If practice demands explanation even of basic bodily functions, it can discourage learners.
To push Buddhism into confusion between human and divine is no longer true Buddhism.
I have already clarified “restlessness” through studying the “Five Points of Mahādeva.”
It is 'conceit' (māna) that I wish to clarify, which I have also explained in Across Time and Space 5.
Master Banji
(Written under the supervision of an Indian sage. 😄)
AI Data on Restlessness (Auddhatya) in Arhats
In the Abhidharma and scholastic traditions, an Arhat has completely eliminated all defilements, such as greed, anger, ignorance, pride, and doubt.
However, within the Śrāvaka (disciple) path, there are important and subtle differences among Buddhist schools regarding whether an Arhat can still have “restlessness” (Auddhatya), and how this is interpreted.
Overall, there are two main ways to understand this issue:
1. Mainstream Mahāyāna and Abhidharma View: Arhats Have No Restlessness
In most Abhidharma systems, such as the Abhidharmakośa and Cheng Weishi Lun:
• Nature of restlessness:
Restlessness is defined as a mental defilement. It makes the mind agitated, distracted, and inclined to chase after past experiences, thereby disturbing concentration (śamatha).
• Level of elimination:
Restlessness belongs to the defilements that are removed through practice. Among the higher fetters, it is one of the five “upper fetters” (along with attachment to form, attachment to formless states, pride, and ignorance).
• Point of complete removal:
At the moment an Arhat attains Arhatship (through the final meditative breakthrough, often compared to a diamond), all remaining subtle defilements—including restlessness—are completely eliminated.
Conclusion:
According to standard scholastic definitions, an Arhat has fully eradicated restlessness as a defilement. Therefore, an Arhat has absolutely no restlessness in the true, afflictive sense.
2. Sectarian Debates: Habitual Tendencies or Residual Impressions
If Arhats have eliminated restlessness, why do some texts describe them as appearing unsettled or restless?
This is usually explained in two ways:
(1) Habits and Residual Tendencies (Vāsanā)
Although an Arhat has eliminated active defilements and their seeds, very subtle habitual tendencies may still remain. Only a Buddha is said to remove all such traces completely.
• Examples:
Some Arhats may still show habitual behaviors formed in past lives or before awakening—for example, speaking quickly, walking fast, or using certain expressions.
• Explanation:
These slight outward behaviors may look like restlessness to others, but internally there is no attachment, no agitation, and no defilement. Therefore, this is not true restlessness.
(2) Mahāsāṃghika Debate: Limited Knowledge or Residual Responses
In some early Buddhist debates (such as the “Five Points” controversy), it was suggested that Arhats might still have limitations, such as incomplete knowledge of worldly matters or momentary uncertainty.
• In such cases, when encountering unexpected situations, an Arhat might show brief physical or mental reactions.
• However, schools like the Sarvāstivāda strongly rejected this view, clearly distinguishing between:
o Defiled restlessness (a mental affliction), and
o Neutral, physiological, or non-defiled responses
Final Summary
The most precise conclusion is:
1. If “restlessness” refers to a defilement:
An Arhat has completely eliminated it and will never experience it again.
2. If it refers to slight external movements or habitual behaviors:
These are due to residual tendencies, not mental defilements. The mind remains completely free and undisturbed, so this is not true restlessness.
