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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1m individuality, from delusion, and from ignorance/ 5. Now when the Blessed One had remained as long as was convenient at Ko/ig&ma, he addressed the venerable Ananda, and said : 6 Come, Ananda, let us go on to the villages of Nddika/ * So be it, Lord ! ' said Ananda, in assent, to the Blessed One. And the Blessed proceeded to the villages of N&dika with a great company of the brethren ; and there, at Nddika, the Blessed One stayed at the Brick Hall 1 . 1 At first N&dika is (twice) spoken of in the plural number ; but then, thirdly, in the last clause, in the singular. Buddhaghosa, [ II. MAHA-PARINIBBANA-SUTTA. 2 5 6. And the venerable Ananda went to the Blessed One and paid him reverence and took his seat beside him. And when he was seated, he addressed the Blessed One, and said : ' The brother named S&Z&a has died at N&dika, Lord. Where has he been reborn, and what is his destiny ? The sister named Nandd has died, Lord, at N&dika. Where is she reborn, and what is her destiny ?' And in the same terms he enquired concerning the devout Sudatta, and the devout lady Su^ita, the devout Kakudha, and Kalinga, and Nika/a, and Ka/issabha, and Tu/Ma, and Santu/Ma, and Bhadda, and Subhadda. 7. * The brother named S£L/>£a, Ananda, by the destruction of the great evils has by himself, and in this world, known and realised and attained to Ara- hatship, and to emancipation of heart and to emanci- pation of mind. The sister named Nandi, Ananda, has, by the complete destruction of the five bonds that bind people to this world, become an inheritor of the highest heavens, there to pass entirely away, thence never to return. The devout Sudatta, Ananda, by the complete destruction of the three tonds, and by the reduction to a minimum of lust, hatred, and delusion has become a Sakaddgimin, Tvho on his first return to this world will make an end of sorrow. The devout woman Su^&ti, Ananda, by the complete destruction of the three bonds, has become converted, is no longer liable to be reborn in a state of suffering, and is assured of final salva- explains this by saying that there were two villages of the same name on the shore of the same piece of water. On the public resting-place for travellers, which in this instance bore the proud title of Brick Hall, see ' Buddhist Birth Stories/ pp. 280-285. 26 THE BOOK OF THE GREAT DECEASE. CH. tion \ The devout Kakudha, Ananda, by the com- plete destruction of the five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with K&linga, Nika/a, Ka/issabha, Tu#/6a, Santu/Ma, Bhadda, and Subhadda, and with more than fifty devout men of N&dika.
2five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with K&linga, Nika/a, Ka/issabha, Tu#/6a, Santu/Ma, Bhadda, and Subhadda, and with more than fifty devout men of N&dika. More than ninety devout men of N&dika, who have died, Ananda, have by the complete destruction of the three bonds, and by the reduction of lust, hatred, and delusion, be- come Sakadagamins, who on their first return to this w T orld will make an end of sorrow. More than five hundred devout men of N&dika who have died, Ananda, have by the complete destruction of the three bonds become converted, are no longer liable to be reborn in a state of suffering, and are assured of final salvation. 8. * Now there is nothing strange in this, Ananda, that a human being should die, but that as each one does so you should come to the Buddha, and en- quire about them in this manner, that is wearisome to the Buddha. I will, therefore, teach you a way of truth, called the Mirror of Truth, which if an elect disciple possess he may himself predict of him- self, " Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of final salvation." 9. * What then, Ananda, is this mirror of truth ? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha — 1 See 1 Buddhism/ pp. 108-110, and below, VI, 9. II. MAHA-PARINIBBANA-SUTTA. 27 believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of mens way- ward hearts, the Teacher of gods and men, the Blessed Buddha. And that he (the disciple) is possessed of faith in the Truth — believing the truth to have been proclaimed by the Blessed One, of advantage in this world, passing not away, wel- coming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he (the disciple) is possessed of faith in the Order — believing the multitude of the disciples of the Blessed One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding — believing this church of the Buddha to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world; to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought V 10.
3he virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought V 10. * This, Ananda, is the way, the mirror of truth, which if an elect disciple possess he may himself predict of himself : " Hell is destroyed for me ; and rebirth as an animal, or a ghost, or in any place of woe. I am converted ; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation/' ' 11. There, too, at the Brick Hall at Nddika the 1 See above, § I, 11. 28 THE BOOK OF THE GREAT DECEASE. CH. Blessed One addressed to the brethren that com- prehensive religious discourse on the nature of up- right conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance/ 12. Now when the Blessed One had remained as long as he wished at Nddika, he addressed Ananda, and said : ' Come, Ananda, let us go on to Ves&li/ 'So be it, Lord!' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Ves&li ; and there at Vesdli the Blessed One stayed at Ambap&li's grove- 13. Now there the Blessed One addressed the brethren, and said : ' Let a brother, O mendicants, be mindful and thoughtful ; this is our instruction to you/ 14. ' And how does a brother become mindful ?' ' Herein, O mendicants, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from bodily craving — while subject to sensations, let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief arising from the craving which follows our sensation — and so also II. M AH A-PARINIBB AN A-S U TTA . 29 as he thinks or reasons or feels let him overcome the grief which arises from the craving due to ideas, or reasoning, or feeling/ 15. 1 And how does a brother become thoughtful ?' 4 He acts, O mendicants, in full presence of mind whatever he may do, in going out and coming in, in looking and watching, in bending in his arm or stretching it forth, in wearing his robes or carrying his bowl, in eating and drinking, in consuming or tasting, in walking or standing or sitting, in sleeping or waking, in talking and in being silent.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1m individuality, from delusion, and from ignorance/ 5. Now when the Blessed One had remained as long as was convenient at Ko/ig&ma, he addressed the venerable Ananda, and said : 6 Come, Ananda, let us go on to the villages of Nddika/ * So be it, Lord ! ' said Ananda, in assent, to the Blessed One. And the Blessed proceeded to the villages of N&dika with a great company of the brethren ; and there, at Nddika, the Blessed One stayed at the Brick Hall 1 . 1 At first N&dika is (twice) spoken of in the plural number ; but then, thirdly, in the last clause, in the singular. Buddhaghosa, [ II. MAHA-PARINIBBANA-SUTTA. 2 5 6. And the venerable Ananda went to the Blessed One and paid him reverence and took his seat beside him. And when he was seated, he addressed the Blessed One, and said : ' The brother named S&Z&a has died at N&dika, Lord. Where has he been reborn, and what is his destiny ? The sister named Nandd has died, Lord, at N&dika. Where is she reborn, and what is her destiny ?' And in the same terms he enquired concerning the devout Sudatta, and the devout lady Su^ita, the devout Kakudha, and Kalinga, and Nika/a, and Ka/issabha, and Tu/Ma, and Santu/Ma, and Bhadda, and Subhadda. 7. * The brother named S£L/>£a, Ananda, by the destruction of the great evils has by himself, and in this world, known and realised and attained to Ara- hatship, and to emancipation of heart and to emanci- pation of mind. The sister named Nandi, Ananda, has, by the complete destruction of the five bonds that bind people to this world, become an inheritor of the highest heavens, there to pass entirely away, thence never to return. The devout Sudatta, Ananda, by the complete destruction of the three tonds, and by the reduction to a minimum of lust, hatred, and delusion has become a Sakaddgimin, Tvho on his first return to this world will make an end of sorrow. The devout woman Su^&ti, Ananda, by the complete destruction of the three bonds, has become converted, is no longer liable to be reborn in a state of suffering, and is assured of final salva- explains this by saying that there were two villages of the same name on the shore of the same piece of water. On the public resting-place for travellers, which in this instance bore the proud title of Brick Hall, see ' Buddhist Birth Stories/ pp. 280-285. 26 THE BOOK OF THE GREAT DECEASE. CH. tion \ The devout Kakudha, Ananda, by the com- plete destruction of the five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with K&linga, Nika/a, Ka/issabha, Tu#/6a, Santu/Ma, Bhadda, and Subhadda, and with more than fifty devout men of N&dika.
2five bonds that bind people to these lower worlds of lust, has become an inheritor of the highest heavens, there to pass entirely away, thence never to return. So also is the case with K&linga, Nika/a, Ka/issabha, Tu#/6a, Santu/Ma, Bhadda, and Subhadda, and with more than fifty devout men of N&dika. More than ninety devout men of N&dika, who have died, Ananda, have by the complete destruction of the three bonds, and by the reduction of lust, hatred, and delusion, be- come Sakadagamins, who on their first return to this w T orld will make an end of sorrow. More than five hundred devout men of N&dika who have died, Ananda, have by the complete destruction of the three bonds become converted, are no longer liable to be reborn in a state of suffering, and are assured of final salvation. 8. * Now there is nothing strange in this, Ananda, that a human being should die, but that as each one does so you should come to the Buddha, and en- quire about them in this manner, that is wearisome to the Buddha. I will, therefore, teach you a way of truth, called the Mirror of Truth, which if an elect disciple possess he may himself predict of him- self, " Hell is destroyed for me, and rebirth as an animal, or a ghost, or in any place of woe. I am converted, I am no longer liable to be reborn in a state of suffering, and am assured of final salvation." 9. * What then, Ananda, is this mirror of truth ? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha — 1 See 1 Buddhism/ pp. 108-110, and below, VI, 9. II. MAHA-PARINIBBANA-SUTTA. 27 believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of mens way- ward hearts, the Teacher of gods and men, the Blessed Buddha. And that he (the disciple) is possessed of faith in the Truth — believing the truth to have been proclaimed by the Blessed One, of advantage in this world, passing not away, wel- coming all, leading to salvation, and to be attained to by the wise, each one for himself. And that he (the disciple) is possessed of faith in the Order — believing the multitude of the disciples of the Blessed One who are walking in the four stages of the noble eightfold path, the righteous, the upright, the just, the law-abiding — believing this church of the Buddha to be worthy of honour, of hospitality, of gifts, and of reverence; to be the supreme sowing ground of merit for the world; to be possessed of the virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought V 10.
3he virtues beloved by the good, virtues unbroken, intact, unspotted, unblemished, virtues which make men truly free, virtues which are praised by the wise, are untarnished by the desire of future life or by the belief in the efficacy of outward acts, and are conducive to high and holy thought V 10. * This, Ananda, is the way, the mirror of truth, which if an elect disciple possess he may himself predict of himself : " Hell is destroyed for me ; and rebirth as an animal, or a ghost, or in any place of woe. I am converted ; I am no longer liable to be reborn in a state of suffering, and am assured of final salvation/' ' 11. There, too, at the Brick Hall at Nddika the 1 See above, § I, 11. 28 THE BOOK OF THE GREAT DECEASE. CH. Blessed One addressed to the brethren that com- prehensive religious discourse on the nature of up- right conduct, and of earnest contemplation, and of intelligence. 'Great is the fruit, great the advantage of earnest contemplation when set round with upright conduct. Great is the fruit, great the advantage of intellect when set round with earnest contemplation. The mind set round with intelligence is freed from the great evils, that is to say, from sensuality, from individuality, from delusion, and from ignorance/ 12. Now when the Blessed One had remained as long as he wished at Nddika, he addressed Ananda, and said : ' Come, Ananda, let us go on to Ves&li/ 'So be it, Lord!' said Ananda, in assent, to the Blessed One. Then the Blessed One proceeded, with a great company of the brethren, to Ves&li ; and there at Vesdli the Blessed One stayed at Ambap&li's grove- 13. Now there the Blessed One addressed the brethren, and said : ' Let a brother, O mendicants, be mindful and thoughtful ; this is our instruction to you/ 14. ' And how does a brother become mindful ?' ' Herein, O mendicants, let a brother, as he dwells in the body, so regard the body that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief which arises from bodily craving — while subject to sensations, let him continue so to regard the sensations that he, being strenuous, thoughtful, and mindful, may, whilst in the world, overcome the grief arising from the craving which follows our sensation — and so also II. M AH A-PARINIBB AN A-S U TTA . 29 as he thinks or reasons or feels let him overcome the grief which arises from the craving due to ideas, or reasoning, or feeling/ 15. 1 And how does a brother become thoughtful ?' 4 He acts, O mendicants, in full presence of mind whatever he may do, in going out and coming in, in looking and watching, in bending in his arm or stretching it forth, in wearing his robes or carrying his bowl, in eating and drinking, in consuming or tasting, in walking or standing or sitting, in sleeping or waking, in talking and in being silent.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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