Chapter 40
Spontaneous rebirth in the BrahmÈ realm, with no possibility of returning
(reverting) from that BrahmÈ existence and they will realize
parinibbÈna
(the utter
passing away), there.
‚Œnanda over ninety devotees of NÈtika village, who have died, were
sakadÈgÈmin
(Once-Returners), who had eradicated the three Fetters (i.e.
sakkÈya-diÔÔhi,
vicikicchÈ, sÊlabbata-parÈmsa
) and had lessened attachment (
rÈga
), hatred (
dosa
)
and bewilderment (
moha
). They will make an end of
dukkha
after being reborn in
the human world only once.
‚Œnanda, over five hundred devotees from NÈtika village, who have died, were
Stream-Enterers through the eradication of the three Fetters (i.e. the wrong view of
the Five Aggregates as a Self, Uncertainty, and Belief in religious practices outside
of the Ariya Path). They are not liable to fall into the miserable states of
apÈya
,
and were destined for fortunate existence, and are bound to attain the three higher
magga
s.‛
The Mirror Discourse
‚Œnanda, this ability to tell about the destination of people is something which
anyone endowed with knowledge of the Dhamma can have in respect of himself. It
is not a mysterious art that belongs only to the TathÈgata. Œnanda, if the TathÈgata
were to be approached and asked as to the destination of every person who has
died, it would be quite a botheration for him.
‚As such, Œnanda, an
ariya
disciple, who possesses the Mirror of Wisdom can, if
he wishes to, say of himself: ‘I shall never be reborn in the realm of continuous
suffering (
niraya
), nor in the animal world, nor in the realm of wretched spirits
burning with thirst and hunger (
peta
), nor in any of the four miserable states of
apÈya
, I am certain to be reborn only in the fortunate existences. I am bound to
attain the three higher
maggas
.’ I shall expound this discourse on the Mirror of
Wisdom. Œnanda, what is this Mirror of Wisdom?
i) Œnanda, in this Teaching, the
ariya
disciple (i.e. male or female disciple) has
unshakable confidence in the BhagavÈ, being convinced that:
The BhagavÈ is worthy of homage (
ArahaÑ
); He is Perfectly Self-Enlightened
(
SammÈsambuddha
); He is possessed of perfect knowledge and conduct (
VijjÈ carana
sampana
); He speaks only what is beneficial and true (
Sugata
); He knows all the three
Worlds (
Lokavidh|
); He is incomparable in taming those who deserve to be tamed
(
Anuttaro purisadamma sÈratti
); He is the Enlightened One, knowing and teaching the
Four Ariya Truths (
Buddho
); and he is the Most Exalted (
Bhagava
);
ii) The
ariya
disciple has unshakable confidence in the Dhamma, being convinced that:
The Dhamma expounded by the BhagavÈ is well expounded (
svÈkkhÈta
); its truths are
personally apperceivable (
sandiÔÔhika
); its practice (i.e. of the Ariya Path) yields fruit
(
akÈlika
); immediately; it can stand investigation (
ehipassika
); it is worthy of being
perpetually borne in mind (
opaneyika
); and it can be seen, realized and enjoyed by the
wise, each according to his own capacity (
paccataÑ veditabba, viÒÒÈhi
).
iii) The
ariya
disciple has unshakable confidence in the Sangha, being convinced that:
The Order of Bhikkhus, the Sangha, are endowed with the right practice
(
suppaÔipaÒÒÈ
), i.e. Threefold Training in Morality, Concentration and Wisdom; they
are endowed with straight forward uprightness (
ujjupaÔipaÒÒÈ
); they are endowed with
righteous conduct (
ÒyÈyapaÔipaÒÒÈ
), and they are endowed with conducts which inspire
awe and respect (
samicipaÔipaÒÒÈ
). Thus conducting well in these four ways, serving
as four grounds for their worthiness, the Sangha, comprising eight individual types of
four pairs, is worthy of offerings, even those brought from a far; worthy of offerings
specially prepared for guests; worthy of offerings made for the sake of acquiring great
merit, worthy of receiving obeisance; they are the incomparably fertile soil for all to
sow the seed of merit, thus they are worthy in these five ways.