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The Discourse about the Great Emancipation
[The Second Chapter for Recitation]
[14: The Mirror of (the True Nature of) Things]
Then the Gracious One, after living near Koñigàma for as long as he liked, addressed venerable ânanda, (saying): ßCome ânanda let us approach the Nàdikas.û Comm: Nàdikà ti ekaü taëàkaü nissàya dvinnaü Cåëapitumahàpituputtànaü dve gàmà; the Nàdikas, near a lake were two villages belonging to the sons of an uncle and a grandfather. Rhys-Davids (p. 97) thinks that the plural form is referring to a clan, the singular form to a village, but the Commentary is saying that there were two villages which the Buddha approached, giving the plural form, but of course he only stayed in one of them.01
ßVery well, reverend Sir,û venerable ânanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the Nàdikas. There the Gracious One lived near (one of) the Nàdikas in the Brick House.
Then venerable ânanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable ânanda said this to the Gracious One:
ßThe monk named Sàëha, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The nun named Nandà, reverend Sir, has died in Nàdika, what was her destination? What was her future state?
The layman named Sudatta, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The laywoman named Sujàtà, reverend Sir, has died in Nàdika, what was her destination? What was her future state?
The layman named Kakudha, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Kàliïga, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Nikaña, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Kañissaha, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Tuññha, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Santuññha, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Bhadda, reverend Sir, has died in Nàdika, what was his destination? What was his future state?
The layman named Subhadda, reverend Sir, has died in Nàdika, what was his destination? What was his future state?û
ßThe monk Sàëha, ânanda, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dwelt having known, having directly experienced, and having attained (Nibbàna) himself in this very life. This and the following are stock descriptions. Here it is referring to a Worthy One (Arahatta).02
The nun Nandà, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world. She was a Non-Returner (to birth in a womb) (Anàgàmã).03
The layman Sudatta, ânanda, through the complete destruction of three fetters, and the diminuation of passion, hatred, and delusion, is a Once-Returner, and will return only once more to this world, and (then) will make an end to suffering.
The laywoman Sujàtà, ânanda, through the complete destruction of three fetters, is a Stream-Enterer, is no longer subject to falling (into the lower realms), and has a fixed destiny ending in Final Awakening.
The layman Kakudha, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Kàliïga, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Nikaña, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Kañissaha, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Tuññha, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Santuññha, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Bhadda, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
The layman Subhadda, ânanda, through the complete destruction of the five lower fetters has arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
More than fifty laymen, ânanda, have died in Nàdika who, through the complete destruction of the five lower fetters have arisen spontaneously (in the Brahmà worlds), and will attain Final Emancipation there, without returning from that world.
In excess of ninety laymen, ânanda, have died in Nàdika who, through the complete destruction of three fetters, and the diminuation of passion, hatred, and delusion are Once-Returners, and will return only once more to this world, and (then) will make an end to suffering.
In excess of five-hundred laymen, ânanda, have died in Nàdika who, through the complete destruction of three fetters, are Stream-Enterers, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening.
But it is not such a wonder, ânanda, that those who have become human should die, but if (every time) there is a death in this place, after approaching the Realised One, you were to ask about it, ânanda, that would be troublesome The Commentary says cautiously: kàyakilamatho va ... cittavihesà pana Buddhànaü natthi; (would get) tired in body ... but for Buddhas there is no trouble in the mind.04 to the Realised One.
Therefore, ânanda, I will teach (this) presentation of the Teaching called the Mirror of (the True Nature of) Things, endowed with which a Noble Disciple desiring to do so may declare about himself: `Exhausted is (birth in) Hell, exhausted is (birth in) an animal's womb, exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening.'
And what, ânanda, is (this) presentation of the Teaching called the Mirror of (the True Nature of) Things, endowed with which a Noble Disciple desiring to do so may declare about himself: `Exhausted is (birth in) Hell, exhausted is (birth in) an animal's womb, exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening'?
Here, ânanda, a Noble Disciple is endowed with perfect confidence in the Buddha (thinking):
`Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
the one endowed with understanding and good conduct, the Fortunate One, the One who understands the worlds,
the unsurpassed guide for those people who need taming,
the Teacher of Divinities and men, the Buddha, the Gracious One.'
He is endowed with perfect confidence in the Teaching (thinking):
`The Teaching has been well-proclaimed by the Gracious One,
it is visible, not subject to time, inviting inspection, onward leading,
and can be understood by the wise for themselves.'
He is endowed with perfect confidence in the Community (thinking):
`The Gracious One's Community of disciples are good in their practice,
the Gracious One's Community of disciples are straight in their practice,
the Gracious One's Community of disciples are systematic in their practice,
the Gracious One's Community of disciples are correct in their practice,
that is to say, the four pairs of persons, the eight individual persons,
this is the Gracious One's Community of disciples,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
they are an unsurpassed field of merit for the world.'
He is endowed with the lovely Ariyan virtue, Comm: Paÿca sãlani hi Ariyasàvakànaü kantàni honti, bhavantare pi avijahitabbato; the five virtuous (precepts) are lovely to the Noble disciples, and will not be given up even in a future life (for this meaning s.v. PED, bhava). This must be the meaning here, and not in-between lives, which is another possible translation, but wouldn't fit in with the texts or the Commentaries.05 unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not adhered to, leading to concentration.
This is the presentation of the Teaching, ânanda, called the Mirror of (the True Nature of) Things endowed with which a Noble Disciple desiring to do so may declare about himself: `Exhausted is (birth in) Hell, exhausted is (birth in) an animal's womb, exhausted is (birth in) the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling (into the lower realms), and have a fixed destiny ending in Final Awakening.'û
* * *
There also the Gracious One, while living near Nàdika in the Brick House, spoke frequently to the monks about the Teaching, (saying):
ßSuch is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.û