that they will reach Buddhahood. Dhammapala's Cariyāpiṭaka is a Theravāda text which focuses on the path of the Buddhas, while the Nidānakathā and the Buddhavaṃsa are also Theravāda texts which discuss the Buddha path. Main doctrinal differences with other Buddhist traditions The orthodox standpoints of Theravāda in comparison to other Buddhist schools are presented in the Kathāvatthu ("Points of Controversy"), as well as in other works by later commentators like Buddhaghosa. Traditionally, the Theravāda maintains the following key doctrinal positions, though not all Theravādins agree with the traditional point of view: On the philosophy of time, the Theravāda tradition follows philosophical presentism, the view that only present moment phenomena (dhamma) exist, against the eternalist view of the Sarvāstivādin tradition, which held that dhammas exist in all three times – past, present, future. The arahant is never a layperson, for they have abandoned the fetters of a layperson, including married life, using money, etc. The power (bala) of a Buddha is unique and not common to the disciples (savaka) or arahants. Theravāda Abhidhamma holds that a single thought (citta) cannot last as long as a day. Theravāda Abhidhamma holds that insight into the four noble truths happens in one moment (khaṇa), rather than gradually (anupubba), as was held by Sarvastivada. The defilements (kilesa) are also abandoned in a single moment, not gradually. Theravāda Abhidhamma traditionally rejects the view that there is an intermediate or transitional state (antarabhāva) between rebirths, they hold that rebirth happens instantaneously (in one mind moment). However, as has been noted by various modern scholars like Bhikkhu Sujato, there are canonical passages which support the idea of an intermediate state (such as the Kutuhalasāla Sutta). Some Theravāda scholars (such as Balangoda Ananda Maitreya) have defended the idea of an intermediate state and it is also a very common belief among some monks and laypersons in the Theravāda world (where it is commonly referred to as the gandhabba or antarabhāva). Theravāda also does not accept the Mahayana notion that there are two forms of nibbana, an inferior "localized" or "abiding" (pratiṣṭhita) nirvana and a non-abiding (apratiṣṭhita) nirvana. Such a dual nirvana theory is absent in the suttas. According to the Kathāvatthu, there can be no divining line separating the unconditioned element and there is no superiority or inferiority in the unity of nibbana. Theravāda exegetical works consider nibbana to be a real existent, instead of just a conceptual or