sessed a very dynamic character. That distinguishing character-
istic was evident at the moment of his final attainment, which
was so unforgettable for him that he would later tell this story to
inspire his disciples. Once his citta had completely overthrown
the cycle of repeated birth and death, it appeared to make three
revolutions, circling around the newly-arisen vivaååa-citta.^9 Upon
conclusion of the first revolution, the Pãli term lopo – cutting off
- arose together with its essential meaning: at that moment the
citta had completed the function of totally excluding all vestiges of
relative, conventional reality. Upon conclusion of the second rev-
olution, the Pãli term vimutti – absolute freedom – arose together
with its essential meaning: at that moment the citta had com-
pleted the function of attaining total release. Upon conclusion of
the third revolution, the Pãli term anãlayo – total detachment –
arose together with its essential meaning: at that moment the citta
had completed the function of wholly severing all attachments.
Citta and Dhamma were then one and the same – ekacitta eka-
dhamma. The true nature of the citta is synonymous with the true
nature of Dhamma. Unlike relative, conventional reality, there is
no duality. This is vimuttidhamma pure and simple.^10 It is absolute
in its singularity and devoid of any trace of relative, conventional
reality within. This pure Dhamma is fully realized only once. It
never requires further perfection.
The Lord Buddha and the Arahants become fully enlight-
ened only once: the citta and Dhamma being exactly of the same
nature, they have no need to search further. The khandhas, that
make up their conventional existence, are then just khandhas
pure and simple – they contain no defiling elements. The
khandhas of an Arahant remain the same as before, for the
