THE MIRROR OF TRUTH

8. ‘Now there is nothing strange in this, Ânanda, that a human being should die, but that as each one does so you should come to the Buddha, and enquire 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 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.”

9. ‘What then, Ânanda, is this mirror of truth? It is the consciousness that the elect disciple is in this world possessed of faith in the Buddha–

believing the Blessed One to be the Holy One, the Fully-enlightened One, Wise, Upright, Happy, World-knowing, Supreme, the Bridler of men’s wayward 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, welcoming 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[1].’

10. ‘This, Ânanda, 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.”‘

[1. See §I, 11.]

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

SILA, SAMADHI, PRAJNA

IV. 4. There too, while staying at Bhanda-gâma, the Blessed One held that comprehensive religious discourse with the brethren on the nature of upright 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.’

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

Sila: Precepts, Morality, Ethics/Skillful/Meaningful Behaviour (Right Speech, Right Action, Right Livelihood)
Samadhi: Equanimity, Calmness, Contentment, Wholeness, A Bringing back Together, Unification, One-Pointedness, Absorption, Steadiness of Mind, Settled Mind, Concentrated Mind, Undistracted (Right Effort, Right Mindfulness, Right Samadhi)
Prajna: Insight, Understanding, Emptiness, Interdependence, Interbeing (Right View, Right Intention/Thinking)

From:  
https://zenawakened.com/the-threefold-training-sila-samadhi-prajna/

FOUR TRUTHS

IV. 2. There the Blessed One addressed the brethren, and said: ‘It is through not understanding and grasping four truths[2], O brethren, that we have had to run so long, to wander so long in this weary path of transmigration–both you and I.’

‘And what are these four? The noble conduct of life, the noble earnestness in meditation, the noble kind of wisdom, and the noble salvation of freedom. But when noble conduct is realised and known, when noble meditation is realised and known, when noble wisdom is realised and known, when noble freedom is realised and known–then is the craving for existence rooted out, that which leads to renewed existence is destroyed, and there is no more birth.’

2. Or Conditions (Dhammâ). They must, of course, be carefully distinguished from the better known Four Noble Truths (Sakkâni) above, Chap. II, § 2.]

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

THE NOBLE EIGHTFOLD PATH

The Noble Eightfold Path (ariyo atthangiko Maggo) forms the subject of the Dhamma-kakka-ppavattana-Sutta, translated in this volume, and consists of–

1. Right views.
2. High aims.
3. Right speech.
4. Upright conduct.
5. A harmless livelihood.
6. Perseverance in well-doing.
7. Intellectual activity.
8. Earnest thought.

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

FIVE MORAL POWERS & FIVE ORGANS OF SPIRITUAL SENSE

The five moral powers (pañka Balâni) are said to be the same as the next class, called organs (Indriyâni). It is no doubt most remarkable that, in a summary like this, two classes out of seven should be absolutely identical except in name. The difference of name is altogether too unimportant to account, by itself, for the distinction made. Either the currently accepted explanation of one of the two aggregate terms must be incorrect, or we must look for some explanation of the repetition other than the mere desire to record the double title. Is it impossible that the one class was split into two to bring the number of the classes up to the sacred number seven, corresponding to the seven Ratanas of a Kakkavatti?

The details of both classes are–

1. Faith. 2. Energy. 3. Thought. 4. Contemplation. 5. Wisdom.

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

THE FOUR ROADS TO SAINTSHIP

The four Roads to Saintship are four means by which Iddhî (see above, § 3, note) is to be acquired. They are the Kattâro Iddhipâdâ:

1. The will to acquire it united to earnest meditation and the struggle against sin.
2. The necessary exertion united to earnest meditation and the struggle against sin.
3. The necessary preparation of the heart united to earnest meditation and the struggle against sin.
4. Investigation united to earnest meditation and the struggle against sin.

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

THE FOURFOLD GREAT STRUGGLE AGAINST SIN

The fourfold Great Struggle against sin is divided into kattâro Samappadhânâ, which are–

1. The struggle to prevent sinfulness arising.
2. The struggle to put away sinful states which have arisen.
3. The struggle to produce goodness not previously existing.
4. The struggle to increase goodness when it does exist.

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

THE FOUR EARNEST MEDITATIONS

The four Earnest Meditations (kattâro Satipatthânâ) are–

1. Meditation on the body.
2. Meditation on the sensations.
3. Meditation on the ideas.
4. Meditation on reason and character.

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

THE TRUTHS

65. Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated the Blessed One addressed the brethren, and said:

‘Therefore, O brethren–ye to whom the truths I have perceived have been made known by me–having thoroughly made yourselves masters of them, practise them, meditate upon them, and spread them abroad; in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!

‘Which then, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order

that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men?’

They are these:

The four earnest meditations.
The fourfold great struggle against sin.
The four roads to saintship.
The five moral powers.
The five organs of spiritual sense.
The seven kinds of wisdom, and
The noble eightfold path.

These, O brethren, are the truths which, when I had perceived, I made known to you, which, when you have mastered it behoves you to practise, meditate upon, and spread abroad, in order that pure religion may last long and be perpetuated, in order that it may continue to be for the good and the happiness of the great multitudes, out of pity for the world, to the good and the gain and the weal of gods and men!

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm

63. ‘But now, Ânanda, have I not formerly[1] declared to you that it is in the very nature of all things, near and dear unto us, that we must divide ourselves from them, leave them, sever ourselves from them? How then, Ânanda, can this be possible–whereas anything whatever born, brought into being, and organised, contains within itself the inherent necessity of dissolution–how then can this be possible that such a being should not be dissolved? No such condition can exist! And this mortal being, Ânanda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathâgata. The remaining sum of life has been surrendered by him. Verily, the word has gone forth from the Tathâgata, saying, “The final extinction of the Tathâgata shall take place before long. At the end of three months from this time the Tathâgata will die!” That the Tathâgata for the sake of living should repent him again of that saying–this can no wise be[1]!’

Buddhist Suttas – MAHÂ-PARINIBBÂNA-SUTTANTA 
Translated from Pâli by T. W. Rhys Davids [1881]
http://www.sacred-texts.com/bud/sbe11/sbe1103.htm