Диспут в Самье

Ну там же - пойми омрачения и просветлишся.

Отслеживать, как возникло и каковы причины тоже "обычная" випашьяна.

В действительности мало смысла просто "знать" или "не знать".Просто внимание...

The contributions of the schools are mostly limited to fixing the final arrangement of the texts and standardizing the dialect. Interpolations of sectarian ideas are few and usually readily recognizable. To pick one random example of an apparent sectarian statement, let’s consider what the Saṁyutta of the Theravādins and the Saṁyukta of the Sarvāstivādins tell us about how the four noble truths are realized in time. The Theravāda says that one who sees any one of the four noble truths also sees the others (SN 56.30). This sutta, which has no counterpart in the Sarvāstivāda, implies that the four truths are realized all at once. In contrast, a number of Sarvāstivāda suttas, which have no Theravāda counterparts, say that one will come to know each of the four noble truths in sequence, one after the other (SA 435-437). This relates to the disputed question of sudden (ekabhisamaya) versus gradual (anupubbabhisamaya) attainment. Appropriately, the Theravāda was a classic ekabhisamaya school, and in their Abhidhamma they developed the theory that all the four noble truths were realized in one mind moment. The Sarvāstivādin Abhidharma argued the contrary position, that the truths were realized gradually. This dispute became one of the major sectarian battlegrounds in later Chinese Buddhism, but its roots appear already in the Saṁyuttas. Notice that, while the two schools do differ on this point, the very fact that they share the doctrine of the four noble truths is what makes this dialogue meaningful. If they didn’t share the basic teachings in common, they couldn’t argue about the details of interpretation. [1]

There are even instructions in two Vinayas on what to do if one forgets the setting of a sutra. These more-or-less instruct the monks to just say it was at Sāvatthī!