..续本文上一页onk is a perfected one, the cankers destroyed, who has lived the life, done what was to be done, laid down the burden, attained his own goal, the fetters of becoming utterly destroyed, freed by perfect profound knowledge, for him whether he is walking or standing still or asleep or awake, the cankers are as though destroyed; and moreover while he is reflecting on it, he knows: "My cankers are destroyed."

　　-- MN. No. 76 (trans, I.B.Horner).

　　The arahat understands that the defilements he has eradicated brought bondage to the round of existence. He sees them as "defiling, conducive to renewed existence, afflictive, resulting in suffering, leading to future birth, aging, and death."[38] Thence, by witnessing their utter eradication in himself, he gains certainty of his emancipation from the round: "Unshakable is my emancipation. This is my last birth. There is now no renewal of existence."[39] Such knowledge remains an inalienable part of the arahat”s spiritual inheritance. It is the basis for his assurance of immunity from future becoming. By reason of this knowledge he sounds the lion”s roar with which he seals his triumph over the cycle of repeated births: "Destroyed is birth, lived is the holy life, the task has been completed, there is no returning to this state."

　　Footnotes

　　1. MN. No. 28.

　　2. Imasmim sati idam hoti, imass, uppada idam uppajjati. Imasmim asati idam na hoti, imassa nirodha idam nirujjati. MN, Nos. 79, 115 etc.

　　3. SN. XII. No. 23; AN. X. No. 3-5.

　　4. AN.X. No.2.

　　5. Sec. 388, See Ñanamoli, transl., The Guide (Nettippakaranam), (London: Pali Text Society, 1962), p. 97.

　　6. MN. No. 22, SN. XXII. No. 86.

　　7. MN. No. 26.

　　8. See SN.XII. Nos. 4-10.

　　9. See AN.X. Nos. 61,62

　　10. See Lama Anagarika Govinda, The Psychological Attitude of Early Buddhist Philosophy, (London, 1969), pp. 49-52.

　　11. AN.X. No. 61. Ko caharo saddhaya

　　 Saddhammassavananti”ssa vacaniyam.

　　12. See MN. Nos. 47, 95.

　　13. Milindapañha. See Edward Conze, The Way of Wisdom (The Wheel No. 65/66), (Kandy: Buddhist Publication Society), pp. 30-31.

　　14. Ibid. Pakkhandanalakkhan Saddha

　　15. Ibid., p.31.

　　16. Visuddhimagga, I.98. Bhikkhu Ñanamoli, trans. The Path of Purification, 3rd ed. (Kandy 1975. Buddhist Publication Society) p.36.

　　17. AN.X. No. 1

　　18. Vism, IV. 94-98, Ñanamoli, pp. 149-150.

　　19. Vism. XIV. 144, Ñanamoli, p. 525. The "five aggregates" (pañcakkhandha) are the basic categories into which Buddhism analyzes the sentient organism. The aggregate of material form covers the physical body; the aggregates of feeling, perception, mental formations and consciousness cover the mind. Of these four, the first three are considered the adjuncts or concomitants of consciousness, the primary factor of mental life.

　　20. DN. No. 2.

　　21. Vism. IV. 86, Ñanamoli, p. 147.

　　22. SN. XXII. No. 5.

　　23. Vism. XXI. 49-50, Ñanamoli, p. 761.

　　24. Vism. XXI. 46. Ñanamoli, p. 760.

　　25. MN. No. 64

　　26. See Vism. XX1.66-73, Ñanamoli, pp. 766-769.

　　27. AN. III. No. 25.

　　28. See Vism. XXII. 92, Ñanamoli, p. 808.

　　29. MN. Nos. 6,12,40, etc.

　　30. AN. VI. No.55.

　　31. AN. III. No. 55.

　　32. Sa-upadisesa nibbanadhatu. See Itivuttaka, No. 38.

　　33. See MN. No. 121.

　　34. MN. No. 140.

　　35. Anupadisesa nibbanadhatu. See Itivuttaka, No. 38.

　　36. Ibid.

　　37. MN. No. 26.

　　38. MN. No. 36.

　　39. MN. No. 26.

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