is likely to be an innovation of the Yogacaras, and possibly of the scholar Asanga (fl. 4th century CE). Sponberg states that this doctrine presents a "Soteriological Innovation in Yogacara Buddhism" which can be found mainly in works of the Yogacara school such as the Sandhinirmocana-sutra, the Lankavatarasutra, the Mahayanasutralamkara, and is most fully worked out in the Mahayana-samgraha of Asanga. In Chapter IX of the samgraha, Asanga presents the classic definition of apratiṣṭhita-nirvana in the context of discussing the severing of mental obstacles (avarana):This severing is the apratiṣṭhita-nirvana of the bodhisattva. It has as its characteristic (laksana) the revolution (paravrtti) of the dual base (asraya) in which one relinquishes all defilements (klesa), but does not abandon the world of death and rebirth (samsara). In his commentary on this passage, Asvabhava (6th century), states that the wisdom which leads to this state is termed non-discriminating cognition (nirvikalpaka-jñana) and he also notes that this state is a union of wisdom (prajña) and compassion (karuna): The bodhisattva dwells in this revolution of the base as if in an immaterial realm (arupyadhatu). On the one hand—with respect to his own personal interests (svakartham)—he is fully endowed with superior wisdom (adhiprajña) and is thus not subject to the afflictions (klesa) while on the other hand—with respect to the interests of other beings (parartham)—he is fully endowed with great compassion (mahakaruna) and thus never ceases to dwell in the world of death and re-birth (samsara). According to Sponberg, in Yogacara, the Buddha's special wisdom that allows participation in both nirvana and samsara, termed non-discriminating cognition (nirvikalpaka-jñana) has various aspects: a negative aspect which is free from discrimination that binds one to samsara and positive and dynamic aspects which intuitively cognize the Absolute and give a Buddha "access to the Absolute without yielding efficacy in the relative." Paths to Buddhahood Most sutras of the Mahāyāna tradition, states Jan Nattier, present three alternate goals of the path: Arhatship, Pratyekabuddhahood, and Buddhahood. However, according an influential Mahāyāna text called the Lotus Sutra, while the lesser attainment of individual nirvana is taught as a skillful means by the Buddha in order to help beings of lesser capacities; ultimately, the highest and only goal is the attainment of Buddhahood. The Lotus sutra further states that, although these three paths are seemingly taught by Buddhas as separate vehicles (yana), they are really all just skillful ways (upaya) of teaching a single