возможно ли просветление без внезапного озарения?

Результатов не будет заметно после озарения. До озарения результатов - пруд пруди.

    The Buddha said to Ananda, "Let us take the case of Yajnadatta in the city, (который сошел сума так как думал, что потерял голову): if the causes and conditions of his madness cease, the nature that is not mad will spontaneously come forth. The entire principle of spontaneity and causes and conditions is nothing more than that.

    "Ananda, Yajnadatta's head was spontaneously there, it was a spontaneous part of him. There was never a time when it was not. Why, then, did he suddenly fear that he had no head and start running about madly?
    "If he naturally had a head and went mad due to causes and conditions, would it not be just as natural for him to lose his head due to causes and conditions?
    "Basically his head was not lost. The madness and fear arose from falseness. There was never any change that took place. Why, then, labor the point about causes and conditions?
    "If the madness were spontaneous, the madness and fear would be fundamental. Before he went mad, then, where was his madness hidden? "If the madness were not spontaneous, and his head were in fact not lost, why did he run about in a state of madness?
    "If you realize that you have a head and recognize the madness of your pursuit, then both spontaneity and causes and conditions become idle theories. That is why I say that the three conditions' ceasing to be is itself the Bodhi mind*.
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*Это сказано вот здесь: "Then the madness of the Yajnadatta in your mind will cease of itself, and just that ceasing is Bodhi. The supreme, pure, bright mind originally pervades the Dharma Realm. It is not something obtained from anyone else. Why, then, labor and toil with marrow and joint to cultivate and be certified?"

    "The Bodhi mind's being produced and the mind subject to production and extinction's being extinguished is simply production and extinction.
    "The ending of both production and extinction is the effortless Way. If there is spontaneity, then clearly it must be that the thought of spontaneity arises and the mind subject to production and extinction ceases: that, then, is still production and extinction.
    "To call the lack of production and extinction spontaneity is the same as to say that the single substance formed by the combination of all mundane appearances is a mixed and united essence, and that whatever is not mixed and united is basically spontaneous in nature.
    "When spontaneity is devoid of spontaneity, and mixing and uniting are devoid of their unifying quality, so that spontaneity and unity alike are abandoned, and both the abandonment of them and their existence cease to be – that is no idle theory.

    At that time again, Mahamati the Bodhisattva-Mahasattva made a request of the Blessed One regarding the purification of the outflow which comes from recognising an objective world which is of Mind itself, saying, How, O Blessed One, is the outflow purified that takes place from recognising an external world which is of Mind itself? Is the purification instantaneous or gradual?
    Replied the Blessed One: The outflow that takes place from recognising an external world which is of Mind itself is gradually purified and not instantaneously. 1) Mahamati, it is like the amra fruit which ripens gradually and not instantaneously; in the same way, Mahamati, the purification of beings1 is gradual and not instantaneous. 2) Mahamati, it is like the potter making pots, which is done gradually and not instantaneously; in the same way, Mahamati, the purification of beings by the Tathagata is gradual and not instantaneous. 3) Mahamati, it is like grass, shrubs, herbs, and trees, that grow up gradually from the earth and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of beings is gradual and not instantaneous; 4) Mahamati, it is like the mastery of comedy, dancing, singing, music, lute-playing, writing, and [other] arts, which is gained gradually and not instantaneously; in the same way, Mahamati, the purification by the Tathagata of all beings is gradual and not instantaneous.
    1) Mahamati, it is like a mirror indiscriminately and instantaneously reflecting in it forms and images; (56) in the same way, Mahamati, the purification by the Tathagata of all beings is instantaneous, who makes them free from discrimination and leads them to the state of imagelessness. 2) Mahamati, it is like the sun or the moon revealing all forms instantaneously by illuminating them with its light; in the same way, Mahamati, the Tathagata, by making all beings discard the habit-energy which issues from the erroneous views they entertain in regard to an external world which is of the Mind, instantaneously reveals to all beings the realm of unthinkable knowledge which belongs to Buddhahood. 3) It is like the Alayavijnana making instantaneously a world of body, property, and abode, which is what is seen of Mind itself; in the same way, Mahamati, the Nishyanda-Buddha, instantaneously maturing the mentality of beings, places them in the palatial abode of the Akanishtha mansion where they will become practisers of various spiritual exercises. 4) Mahamati, it is like the Dharmata-Buddha shining forth instantaneously with the rays that issue from the Nishyanda-Nirmana [-Buddha]; in the same way, Mahamati, the noble truth of self-realisation instantaneously shines out when the false [dualistic] views of existence and non-existence are discarded.

В первой части Будда говорит, что очищение от клеш (посредством узнавания мира как только ума) происходит постепенно подобно тому 1) как вызревают фрукты, 2) как горшечник лепит горшек, 3) как ростет трава и 4) как приходит мастерство в искусствах.

меня интересует не сам Путь, а именно текущий момент

Прекращение неблагого, это не обычная практика ещё и в том смысле, что прекращение, это не совсем действие, так как действие привычки тут прекращается. Тоесть это особый вид деятельности. В том что и как прекращать - многообразие буддийских практик.