ABSTRACT
A number of scholars have followed the in interpreting this as referring to unafflicted ignorance.49 It is perhaps worth noting that this, if correct, would situate the discussion very much in the context of the Sarvāstivādin tradition. Such a terminology is absent from the Pāli abhidhamma literature. Of course the substantial point is very similar. However, the Jñānaprasthāna appears to have understood that an arahat could be ignorant as to his own liberation.50
