..續本文上一頁 called emancipation of mind (cetovimutti); the fading away of ignorance issues in a radiant awareness called emancipation of wisdom (pannnavimutti). The mind of the arahat is at once impeccably pure through the absence of attachment and radiantly bright through the luminosity of wisdom. Endowed with this emancipation of mind and of wisdom, he can move and act in the world without being soiled by the mire of the world. He chooses, thinks, decides, and wills free from the compulsion of egoistic habits. The grasping of "I" and "mine" has ceased, the inclination to conceit can no more obsess him. Having seen the ego-less nature of all phenomena he has cut through the tangle of egoistic constructs and become "a sage who is at peace" (muni santo).

　　Since he has destroyed the defilements, whatever disturbances might assail a person on their account no longer assail him. Even though sublime and striking sense objects come into range of his perception they cannot overwhelm his mind: "His mind remains untouched, steadfast, unshakable, beholding the impermanency of everything."[30] In the arahat greed, hatred, and delusion, the unwholesome roots, which underlie all evil, have been totally abandoned. They are not merely suppressed, but withered up down to the level of their latencies, so that they are no longer able to spring up again in the future. This destruction of greed, hatred, and delusion is called the nibbána realizable during lifetime; it is nibbána visible here and now. "In so far as the monk has realized the complete extinction of greed, hatred, and delusion, in so far is nibbána realizable, immediate, inviting, attractive, and comprehensible to the wise."[31] Because in this attainment the five aggregates continue to function, sustained by bodily vitality, it is also called "the nibbána element with a residue remaining."[32]

　　But though for the arahat disturbances due to the defilements do not arise, he is still subject to "a measure of disturbance" conditioned by the body with its six sense faculties. [33] Though he cannot be overcome by greed and aversion he still experiences pleasure and pain; though he cannot generate kamma binding to samsára he must still choose and act within the limits set by his circumstances. Such experience, however, is for the arahat purely residual. It is merely the playing out of his stored up kamma from the past, which can still fructify and call forth responses so long as the body acquired through prior craving stands. But because craving has now been inwardly exhausted, there lies ahead for him no renewal of the round of birth and death. All feelings, being experienced with detachment, not being delighted in, will become cool. They arouse no new craving, provoke no new expectations, lead to no new accumulations of kamma; they merely continue on devoid of fecundity until the end of the life span. With the break-up of the body at his passing away, the arahat makes an end to the beginning-less process of becoming. This is the second stage of his emancipation -- emancipation from renewed existence, from future birth, aging, and death: "The sage who is at peace is not born, does not age, does not die, does not tremble, does not yearn. For him there does not exist that on account of which he might be born. Not being born, how can he age

　　 Not aging, how can he die

　　"[34] Because, with the emancipation from continued existence, no residue of the aggregates persists, this attainment is called "the nibbána element without residue remaining."[35]

　　The Knowledge of Destruction (Khaya Ñana)

　　"Emancipation is the supporting condition for the knowledge of destruction": Following each of the four paths and fruits there arises a retrospective cognition or "reviewing knowledge" (paccavekkhana ñana)…

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