..續本文上一頁sequence of conditional factors at the base of samsara back to its deepest and most pernicious root, ignorance (avijja).

　　In the final paragraph he introduces a bhikkhu who arrives at the culmination of the path: one who develops wisdom to the fullest extent, abandons all ignorance, and arouses the liberating knowledge. Such a one no longer clings through any kind of clinging: he has eradicated all four types of clinging, including the clinging to a doctrine of self, and with their eradication has attained the final goal, the personal realization of Nibbana right in this very life.

　　Majjhima Nikaya No. 11: The Shorter Discourse on the Lion”s Roar (Cula-sihanada Sutta)

　　1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta”s Grove, Anathapindika”s Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

　　2. "Bhikkhus, only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid[*p.64] of recluses: that is how you should rightly roar your lion”s roar.[1]

　　3. "It is possible, bhikkhus, that wanderers of other sects might ask: ”But on the strength of what (argument) or with the support of what (authority) do the venerable ones say thus

　　” Wanderers of other sects who ask thus may be answered in this way: ”Friends, four things have been declared to us by the Blessed One who knows and sees, accomplished and fully enlightened; on seeing these in ourselves we say thus: "Only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid of recluses." What are the four

　　 We have confidence in the Teacher, we have confidence in the Dhamma, we have fulfilled the precepts, and our companions in the Dhamma are dear and agreeable to us whether they are layfolk or those gone forth. These are the four things declared to us by the Blessed One who knows and sees, accomplished and fully enlightened, on seeing which in ourselves we say as we do.”

　　4. "It is possible, bhikkhus, that wanderers of other sects might say thus: ”Friends, we too have confidence in the Teacher, that is, in our Teacher; we too have confidence in the Dhamma, that is, in our Dhamma; we too have fulfilled the precepts, that is, our precepts; our companions in the Dhamma are dear and agreeable to us too whether they are layfolk or those gone forth. What is the distinction here, friends, what is the variance, what is the difference between you and us

　　”

　　5. "Wanderers of other sects who ask thus may be answered in this way: ”How then, friends, is the goal one or many

　　” Answering rightly, the wanderers of other sects would answer thus: ”Friends, the goal is one, not many.”[2] — ”But, friends, is that goal for one affected by lust or free from lust

　　” Answering rightly, the wanderers of other sects would answer thus: ”Friends, that goal is for one free from lust, not for one affected by lust.” — ”But, friends, is that goal for one affected by hate or free from hate

　　” Answering rightly, they would answer: ”Friends, that goal is for one free from hate, not for one affected by hate.” — ”But, friends, is that goal for one affected by delusion or free from delusion

　　” Answering rightly, they would answer: ”Friends, that goal is for one free from delusion, not for one affected by delusion.” — ”But, friends, is that goal for one affected by craving or free from craving

　　”[p.65] Answering rightly, they would answer: ”Friends, that goal is for one free from craving, not for one affected by craving.” — ”But, friends, is that goal for one affected by clinging or free from clinging

　　” Answering rightly, they would answer: ”Friends, that goal is …

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