4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 56 suttas 21-131

SN 56 Vagga 3. At the Village of Koṭi 3. Koṭigāmavagga

	(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 56	Linked Discourses 56

21. At the Village of Koṭi (1st)

21. Paṭhamakoṭigāmasutta	21. At the Village of Koṭi (1st)
Ekaṃ samayaṃ bhagavā vajjīsu viharati koṭigāme.	At one time the Buddha was staying in the land of the Vajjis at the village of Koṭi.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	“monks, not understanding and not comprehending four noble truths, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	The noble truths of suffering,
Dukkhasamudayassa ariyasaccassa … pe …	the origin of suffering,
dukkhanirodhassa ariyasaccassa … pe …	the cessation of suffering,
dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	and the practice that leads to the cessation of suffering.
Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthi dāni punabbhavo”ti.	These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Catunnaṃ ariyasaccānaṃ,	“Because of not truly seeing
Yathābhūtaṃ adassanā;	the four noble truths,
Saṃsitaṃ dīghamaddhānaṃ,	we have transmigrated for a long time
Tāsu tāsveva jātisu.	from one rebirth to the next.
Tāni etāni diṭṭhāni,	But now that these truths have been seen,
bhavanetti samūhatā;	the attachment to rebirth is eradicated.
Ucchinnaṃ mūlaṃ dukkhassa,	The root of suffering is cut off,
natthi dāni punabbhavo”ti.	now there are no more future lives.”

22. At the Village of Koṭi (2nd)

22. Dutiyakoṭigāmasutta	22. At the Village of Koṭi (2nd)
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,	“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti,	There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Ye dukkhaṃ nappajānanti,	“There are those who don’t understand suffering
atho dukkhassa sambhavaṃ;	and suffering’s cause,
Yattha ca sabbaso dukkhaṃ,	and where all suffering
asesaṃ uparujjhati.	ceases with nothing left over.
Tañca maggaṃ na jānanti,	And they don’t know the path
Dukkhūpasamagāminaṃ;	that leads to the stilling of suffering.
Cetovimuttihīnā te,	They lack the heart’s release,
Atho paññāvimuttiyā;	as well as the release by wisdom.
Abhabbā te antakiriyāya,	Unable to make an end,
Te ve jātijarūpagā.	they continue to be reborn and get old.
Ye ca dukkhaṃ pajānanti,	But there are those who understand suffering
atho dukkhassa sambhavaṃ;	and suffering’s cause,
Yattha ca sabbaso dukkhaṃ,	and where all suffering
asesaṃ uparujjhati.	ceases with nothing left over.
Tañca maggaṃ pajānanti,	And they understand the path
dukkhūpasamagāminaṃ;	that leads to the stilling of suffering.
Cetovimuttisampannā,	They’re endowed with the heart’s release,
atho paññāvimuttiyā;	as well as the release by wisdom.
Bhabbā te antakiriyāya,	Able to make an end,
na te jātijarūpagā”ti.	they don’t continue to be reborn and get old.”

23. The Fully Awakened Buddha

23. Sammāsambuddhasutta	23. The Fully Awakened Buddha
Sāvatthinidānaṃ.	At Sāvatthī.
Cattārimāni, bhikkhave, ariyasaccāni.	“monks, there are these four noble truths.
Katamāni cattāri?	What four?
Dukkhaṃ ariyasaccaṃ … pe … dukkhanirodhagāminī paṭipadā ariyasaccaṃ—	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
imāni kho, bhikkhave, cattāri ariyasaccāni.	These are the four noble truths.
Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato ‘arahaṃ sammāsambuddho’ti vuccati.	It is because he has truly woken up to these four noble truths that the Realized One is called ‘the perfected one, the fully awakened Buddha’.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

24. The Perfected Ones

24. Arahantasutta	24. The Perfected Ones
Sāvatthinidānaṃ.	At Sāvatthī.
“Ye hi keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhiṃsu.	“monks, whatever perfected ones, fully awakened Buddhas truly wake up—in the past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhissanti.	future,
Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.	or present—all of them truly wake up to the four noble truths.
Katamāni cattāri?	What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ye hi, keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu … pe …	Whatever perfected ones, fully awakened Buddhas truly wake up—in the past,
abhisambujjhissanti …	future,
abhisambujjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.	or present—all of them truly wake up to the four noble truths.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

25. The Ending of Defilements

25. Āsavakkhayasutta	25. The Ending of Defilements
“Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato apassato.	“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato passato āsavānaṃ khayo hoti?	For one who knows and sees what?
‘Idaṃ dukkhan’ti, bhikkhave, jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhasamudayo’ti jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhanirodho’ti jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṃ khayo hoti.	The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path.
Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.	The ending of the defilements is for one who knows and sees this.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

26. Friends

26. Mittasutta	26. Friends
“Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.	“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.	Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of these four noble truths.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

27. Real

27. Tathasutta	27. Real
“Cattārimāni, bhikkhave, ariyasaccāni.	“monks, there are these four noble truths.
Katamāni cattāri?	What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ—	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni;	These four things are real, not unreal, not otherwise.
tasmā ‘ariyasaccānī’ti vuccanti.	That’s why they’re called ‘noble truths’.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

28. The World

28. Lokasutta	28. The World
“Cattārimāni, bhikkhave, ariyasaccāni.	“monks, there are these four noble truths.
Katamāni cattāri?	What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato ariyo;	In this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One.
tasmā ‘ariyasaccānī’ti vuccanti.	That’s why they’re called ‘noble truths’.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

29. Should Be Completely Understood

29. Pariññeyyasutta	29. Should Be Completely Understood
“Cattārimāni, bhikkhave, ariyasaccāni.	“monks, there are these four noble truths.
Katamāni cattāri?	What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ—	The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
imāni kho, bhikkhave, cattāri ariyasaccāni.	These are the four noble truths.
Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ atthi ariyasaccaṃ pariññeyyaṃ, atthi ariyasaccaṃ pahātabbaṃ, atthi ariyasaccaṃ sacchikātabbaṃ, atthi ariyasaccaṃ bhāvetabbaṃ.	Of these four noble truths, there is one to be completely understood, one to be given up, one to be realized, and one to be developed.
Katamañca, bhikkhave, ariyasaccaṃ pariññeyyaṃ?	And which noble truth should be completely understood?
Dukkhaṃ, bhikkhave, ariyasaccaṃ pariññeyyaṃ, dukkhasamudayaṃ ariyasaccaṃ pahātabbaṃ, dukkhanirodhaṃ ariyasaccaṃ sacchikātabbaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbaṃ.	The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be given up. The noble truth of the cessation of suffering should be realized. The noble truth of the practice that leads to the cessation of suffering should be developed.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

30. With Gavampati

30. Gavampatisutta	30. With Gavampati
Ekaṃ samayaṃ sambahulā therā bhikkhū cetesu viharanti sahañcanike.	At one time several monks were staying in the land of the Cetis at Sahajāti.
Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Now at that time, after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them:
“yo nu kho, āvuso, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī”ti.	“Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?”
Evaṃ vutte, āyasmā gavampati thero bhikkhū etadavoca:	When they said this, Venerable Gavampati said to those senior monks:
“sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	“Reverends, I have heard and learned this in the presence of the Buddha:
‘yo, bhikkhave, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati.	‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhasamudayaṃ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati.	Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhanirodhaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṃ paṭipadampi passati.	Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhanirodhagāminiṃ paṭipadaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti.	Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”

SN 56 Vagga 4. In a Rosewood Forest 4. Sīsapāvanavagga

31. In a Rosewood Forest

31. Sīsapāvanasutta	31. In a Rosewood Forest
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati sīsapāvane.	At one time the Buddha was staying near Kosambī in a rosewood forest.
Atha kho bhagavā parittāni sīsapāpaṇṇāni pāṇinā gahetvā bhikkhū āmantesi:	Then the Buddha picked up a few rosewood leaves in his hand and addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
katamaṃ nu kho bahutaraṃ—	Which is more:
yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṃ upari sīsapāvane”ti?	the few leaves in my hand, or those in the forest above me?”
“Appamattakāni, bhante, bhagavatā parittāni sīsapāpaṇṇāni pāṇinā gahitāni;	“Sir, the few leaves in your hand are a tiny amount.
atha kho etāneva bahutarāni yadidaṃ upari sīsapāvane”ti.	There are far more leaves in the forest above.”
“Evameva kho, bhikkhave, etadeva bahutaraṃ yaṃ vo mayā abhiññāya anakkhātaṃ.	“In the same way, there is much more that I have directly known but have not explained to you. What I have explained is a tiny amount.
Kasmā cetaṃ, bhikkhave, mayā anakkhātaṃ?	And why haven’t I explained it?
Na hetaṃ, bhikkhave, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati;	Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā taṃ mayā anakkhātaṃ.	That’s why I haven’t explained it.
Kiñca, bhikkhave, mayā akkhātaṃ?	And what have I explained?
‘Idaṃ dukkhan’ti, bhikkhave, mayā akkhātaṃ, ‘ayaṃ dukkhasamudayo’ti mayā akkhātaṃ, ‘ayaṃ dukkhanirodho’ti mayā akkhātaṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṃ.	I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Kasmā cetaṃ, bhikkhave, mayā akkhātaṃ?	And why have I explained this?
Etañhi, bhikkhave, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati;	Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā taṃ mayā akkhātaṃ.	That’s why I’ve explained it.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

32. Acacia Leaves

32. Khadirapattasutta	32. Acacia Leaves
“Yo, bhikkhave, evaṃ vadeyya:	“monks, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhasamudayaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhanirodhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.	That is not possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:	It’s as if someone were to say:
‘ahaṃ khadirapattānaṃ vā saralapattānaṃ vā āmalakapattānaṃ vā puṭaṃ karitvā udakaṃ vā tālapattaṃ vā āharissāmī’ti—	‘I’ll make a basket out of acacia leaves or pine needles or myrobalan leaves, and use it to carry water or a palm frond.’
netaṃ ṭhānaṃ vijjati;	That is not possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:	In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.	That is not possible.
Yo ca kho, bhikkhave, evaṃ vadeyya:	But suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhasamudayaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhanirodhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.	That is possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:	It’s as if someone were to say:
‘ahaṃ padumapattānaṃ vā palāsapattānaṃ vā māluvapattānaṃ vā puṭaṃ karitvā udakaṃ vā tālapattaṃ vā āharissāmī’ti—	‘I’ll make a basket out of lotus leaves or flame-of-the-forest leaves or camel’s foot creeper leaves, and use it to carry water or a palm frond.’
ṭhānametaṃ vijjati;	That is possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:	In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.	That is possible.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

33. A Stick

33. Daṇḍasutta	33. A Stick
“Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati;	“monks, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the top.
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti.	It’s the same for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
Taṃ kissa hetu?	Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.	It’s because they haven’t seen the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

34. Clothes

34. Celasutta	34. Clothes
“Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti?	“monks, if your clothes or head were on fire, what would you do about it?”
“Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.	“Sir, if our clothes or head were on fire, we’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.”
“Ādittaṃ, bhikkhave, celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	“monks, regarding your burning head or clothes with equanimity, not paying attention to them, you should apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning to truly comprehending the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

35. A Hundred Spears

35. Sattisatasutta	35. A Hundred Spears
“Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī.	“monks, suppose there was a man with a lifespan of a hundred years.
Tamenaṃ evaṃ vadeyya:	And someone might say to him:
‘ehambho purisa, pubbaṇhasamayaṃ taṃ sattisatena hanissanti, majjhanhikasamayaṃ sattisatena hanissanti, sāyanhasamayaṃ sattisatena hanissanti.	‘Come now, my good man, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon.
So kho tvaṃ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti.	And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’
Atthavasikena, bhikkhave, kulaputtena alaṃ upagantuṃ.	For an earnest and respectable person this is sufficient reason to submit.
Taṃ kissa hetu?	Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro;	Transmigration has no known beginning.
pubbā koṭi nappaññāyati sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ.	No first point is found of blows by spears, swords, arrows, and axes.
Evañcetaṃ, bhikkhave, assa.	Now this may be so.
Na kho panāhaṃ, bhikkhave, saha dukkhena, saha domanassena catunnaṃ ariyasaccānaṃ abhisamayaṃ vadāmi;	But the comprehension of the four noble truths doesn’t come with pain or sadness, I say.
api cāhaṃ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṃ ariyasaccānaṃ abhisamayaṃ vadāmi.	Rather, the comprehension of the four noble truths comes only with pleasure and happiness, I say.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

36. Living Creatures

36. Pāṇasutta	36. Living Creatures
“Seyyathāpi, bhikkhave, puriso yaṃ imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ tacchetvā ekajjhaṃ saṃhareyya;	Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile,
ekajjhaṃ saṃharitvā sūlaṃ kareyya.	and make them into stakes.
Sūlaṃ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya.	Then they’d impale the large creatures in the ocean on large stakes; the medium-sized creatures on medium-sized stakes; and the small creatures on small stakes.
Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu.	They wouldn’t run out of sizable creatures in the ocean before
Atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya.	using up all the grass, sticks, branches, and leaves in India.
Ito bahutarā kho, bhikkhave, mahāsamudde sukhumakā pāṇā, ye na sukarā sūlesu āvunituṃ.	There are far more small creatures in the ocean than this, so it wouldn’t be feasible to impale them on stakes.
Taṃ kissa hetu?	Why is that?
Sukhumattā, bhikkhave, attabhāvassa.	Because of the small size of those life-forms.
Evaṃ mahā kho, bhikkhave, apāyo.	That’s how big the plane of loss is.
Evaṃ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	A person accomplished in view, exempt from that vast plane of loss, truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

37. The Simile of the Sun (1st)

37. Paṭhamasūriyasutta	37. The Simile of the Sun (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ.	“monks, the dawn is the forerunner and precursor of the sunrise.
Evameva kho, bhikkhave, bhikkhuno catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sammādiṭṭhi.	In the same way, right view is the forerunner and precursor of truly comprehending the four noble truths.
Tassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ:	A monk with right view can expect to truly understand:
‘idaṃ dukkhan’ti yathābhūtaṃ pajānissati … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānissati.	‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

38. The Simile of the Sun (2nd)

38. Dutiyasūriyasutta	38. The Simile of the Sun (2nd)
“Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.	“monks, as long as the moon and the sun don’t arise in the world, no great light or great radiance appears.
Andhatamaṃ tadā hoti andhakāratimisā.	Darkness prevails then, utter darkness.
Neva tāva rattindivā paññāyanti, na māsaddhamāsā paññāyanti, na utusaṃvaccharā paññāyanti.	Day and night aren’t found, nor months and fortnights, nor seasons and years.
Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.	But when the moon and the sun arise in the world, a great light, a great radiance appears.
Neva andhakāratamaṃ tadā hoti na andhakāratimisā.	Darkness no longer prevails.
Atha rattindivā paññāyanti, māsaddhamāsā paññāyanti, utusaṃvaccharā paññāyanti.	Day and night are found, and months and fortnights, and seasons and years.
Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṃ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.	In the same way, as long as the Realized One doesn’t arise in the world, no great light or great radiance appears.
Andhatamaṃ tadā hoti andhakāratimisā.	Darkness prevails then, utter darkness.
Neva tāva catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	There’s no explanation of the four noble truths, no teaching, advocating, establishing, clarifying, analyzing, and revealing of them.
Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.	But when the Realized One arises in the world, a great light, a great radiance appears.
Neva andhatamaṃ tadā hoti na andhakāratimisā.	Darkness no longer prevails.
Atha kho catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	Then there’s the explanation of the four noble truths, the teaching, advocating, establishing, clarifying, analyzing, and revealing of them.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

39. A Boundary Pillar

39. Indakhīlasutta	39. A Boundary Pillar
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe …	“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:	They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.	‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto.	Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground.
Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya.	The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Taṃ kissa hetu?	Why is that?
Lahukattā, bhikkhave, kappāsapicuno.	It’s because the tuft of cotton-wool is so light.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe …	In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:	They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.	‘Surely this worthy one knows and sees.’
Taṃ kissa hetu?	Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.	It’s because they haven’t seen the four noble truths.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …	There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:	They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.	‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī.	Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable.
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya … pe … uttarāya cepi disāya … pe … dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya.	Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.
Taṃ kissa hetu?	Why is that?
Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa.	It’s because that boundary pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …	In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:	They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.	‘Surely this worthy one knows and sees.’
Taṃ kissa hetu?	Why is that?
Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.	It’s because they have clearly seen the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

40. Looking For a Debate

40. Vādatthikasutta	40. Looking For a Debate
“Yo hi koci, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …	“monks, take any monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī:	An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking:
‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.	‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that monk shake or rock or tremble.
Pacchimāya cepi disāya … pe …
uttarāya cepi disāya … pe …
dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī:
‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.
Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko.	Suppose there was a stone pillar, sixteen feet long.
Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa.	Eight feet were buried underground, and eight above ground.
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya … pe … uttarāya cepi disāya … pe … dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya.	Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.
Taṃ kissa hetu?	Why is that?
Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.	It’s because that boundary pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	In the same way, take any monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.	An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that monk shake or rock or tremble.
Pacchimāya cepi disāya … pe …
uttarāya cepi disāya … pe …
dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.
Taṃ kissa hetu?	Why is that?
Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.	It’s because they have clearly seen the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

SN 56 Vagga 5. A Cliff 5. Papātavagga

41. Speculation About the World

41. Lokacintāsutta	41. Speculation About the World
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhūtapubbaṃ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṃ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṃ cintento.	“Once upon a time, monks, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.
Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṃ senaṃ bhisamuḷālaṃ pavisantaṃ.	Then that person saw an army of four divisions enter a lotus stalk.
Disvānassa etadahosi:	When he saw this he thought:
‘ummattosmi nāmāhaṃ, vicetosmi nāmāhaṃ.	‘I’ve gone mad, really, I’ve lost my mind!
Yaṃ loke natthi taṃ mayā diṭṭhan’ti.	I’m seeing things that don’t exist in the world.’
Atha kho so, bhikkhave, puriso nagaraṃ pavisitvā mahājanakāyassa ārocesi:	Then that person entered the city and informed a large crowd:
‘ummattosmi nāmāhaṃ, bhante, vicetosmi nāmāhaṃ, bhante.	‘I’ve gone mad, really, I’ve lost my mind!
Yaṃ loke natthi taṃ mayā diṭṭhan’ti.	I’m seeing things that don’t exist in the world.’
‘Kathaṃ pana tvaṃ, ambho purisa, ummatto kathaṃ viceto?	‘But how is it that you’re mad? How have you lost your mind?
Kiñca loke natthi yaṃ tayā diṭṭhan’ti?	And what have you seen that doesn’t exist in the world?’
‘Idhāhaṃ, bhante, rājagahā nikkhamitvā “lokacintaṃ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṃ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṃ lokacintaṃ cintento.	‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.
Addasaṃ khvāhaṃ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṃ senaṃ bhisamuḷālaṃ pavisantaṃ.	Then I saw an army of four divisions enter a lotus stalk.
Evaṃ khvāhaṃ, bhante, ummatto evaṃ viceto.	That’s why I’m mad, that’s why I’ve lost my mind.
Idañca loke natthi yaṃ mayā diṭṭhan’ti.	And that’s what I’ve seen that doesn’t exist in the world.’
‘Taggha tvaṃ, ambho purisa, ummatto taggha viceto.	‘Well, mister, you’re definitely mad, you’ve definitely lost your mind.
Idañca loke natthi yaṃ tayā diṭṭhan’ti.	And you’re seeing things that don’t exist in the world.’
Taṃ kho pana, bhikkhave, so puriso bhūtaṃyeva addasa, no abhūtaṃ.	But what that person saw was in fact real, not unreal.
Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	Once upon a time, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu.	In that battle the gods won and the demons lost.
Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṃ pavisiṃsu devānaṃyeva mohayamānā.	The defeated and terrified demons entered the demon city through the lotus stalk only to confuse the gods.
Tasmātiha, bhikkhave, mā lokacintaṃ cintetha:	So monks, don’t speculate about the world.
‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā.	For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Taṃ kissa hetu?	Why is that?
Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	Because those ideas aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Cintentā kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti cinteyyātha … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti cinteyyātha.	When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Taṃ kissa hetu?	Why is that?
Esā, bhikkhave, cintā atthasaṃhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	Because those ideas are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

42. A Cliff

42. Papātasutta	42. A Cliff
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti.	“Come, monks, let’s go to Inspiration Peak for the day’s meditation.
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena paṭibhānakūṭo tenupasaṅkami.	Then the Buddha together with several monks went to Inspiration Peak.
Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṃ papātaṃ.	A certain monk saw the big cliff there
Disvāna bhagavantaṃ etadavoca:	and said to the Buddha:
“mahā vatāyaṃ, bhante, papāto subhayānako, bhante, papāto.	“Sir, that big cliff is really huge and scary.
Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?	Is there any other cliff bigger and scarier than this one?”
“Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti.	“There is, monk.”
“Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?	“But sir, what is it?”
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,	“monk, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
te jātisaṃvattanikesu saṅkhāresu abhiramanti, jarāsaṃvattanikesu saṅkhāresu abhiramanti, maraṇasaṃvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu abhiramanti.	They take pleasure in co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress.
Te jātisaṃvattanikesu saṅkhāresu abhiratā jarāsaṃvattanikesu saṅkhāresu abhiratā maraṇasaṃvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu abhiratā jātisaṃvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṃvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṃvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre abhisaṅkharonti.	Since they take pleasure in such co-doings, they continue to make them.
Te jātisaṃvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṃvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṃvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti.	Having made co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …	There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te jātisaṃvattanikesu saṅkhāresu nābhiramanti, jarāsaṃvattanikesu saṅkhāresu nābhiramanti, maraṇasaṃvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu nābhiramanti.	They don’t take pleasure in co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress.
Te jātisaṃvattanikesu saṅkhāresu anabhiratā, jarāsaṃvattanikesu saṅkhāresu anabhiratā, maraṇasaṃvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu anabhiratā, jātisaṃvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṃvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṃvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre nābhisaṅkharonti.	Since they don’t take pleasure in such co-doings, they stop making them.
Te jātisaṃvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṃvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṃvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti.	Having stopped making co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccanti dukkhasmā’ti vadāmi.	They’re freed from suffering, I say.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

43. The Intense Fever

43. Mahāpariḷāhasutta	43. The Intense Fever
“Atthi, bhikkhave, mahāpariḷāho nāma nirayo.	“monks, there is a hell called ‘The Intense Fever’.
Tattha yaṃ kiñci cakkhunā rūpaṃ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṃ; akantarūpaññeva passati no kantarūpaṃ; amanāparūpaññeva passati no manāparūpaṃ.	There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Yaṃ kiñci sotena saddaṃ suṇāti … pe …	Whatever sound you hear … Whatever odor you smell … Whatever flavor you taste …
yaṃ kiñci kāyena phoṭṭhabbaṃ phusati … pe …	Whatever touch you feel …
yaṃ kiñci manasā dhammaṃ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṃ; akantarūpaññeva vijānāti no kantarūpaṃ; amanāparūpaññeva vijānāti no manāparūpan”ti.	Whatever thought you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks said to the Buddha:
“mahā vata so, bhante, pariḷāho, sumahā vata so, bhante, pariḷāho.	“Sir, that fever really is intense, so very intense.
Atthi nu kho, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ceva bhayānakataro cā”ti?	Is there any other fever more intense and scarier than this one?”
“Atthi kho, bhikkhu, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti.	“There is, monk.”
“Katamo pana, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti?	“But sir, what is it?”
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe …	“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te jātisaṃvattanikesu saṅkhāresu abhiramanti … pe …	They take pleasure in co-doings that lead to rebirth …
abhiratā … pe … abhisaṅkharonti … pe …	They continue to make such co-doings …
abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti.	Having made such co-doings, they burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti.	There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
Te jātisaṃvattanikesu saṅkhāresu nābhiramanti … pe …	They don’t take pleasure in co-doings that lead to rebirth …
anabhiratā … pe … nābhisaṅkharonti … pe …	They stop making such co-doings …
anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti.	Having stopped making such co-doings, they don’t burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccanti dukkhasmā’ti vadāmi.	They’re freed from suffering, I say.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

44. A Bungalow

44. Kūṭāgārasutta	44. A Bungalow
“Yo hi, bhikkhave, evaṃ vadeyya:	“monks, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.	That is not possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:	It’s as if someone were to say:
‘ahaṃ kūṭāgārassa heṭṭhimaṃ gharaṃ akaritvā uparimaṃ gharaṃ āropessāmī’ti—	‘Before the lower story of a bungalow is built, I will climb up to the upper story.’
netaṃ ṭhānaṃ vijjati;	That is not possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:	In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.	That is not possible.
Yo ca kho, bhikkhave, evaṃ vadeyya:	But suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.	That is possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:	It’s as if someone were to say:
‘ahaṃ kūṭāgārassa heṭṭhimaṃ gharaṃ karitvā uparimaṃ gharaṃ āropessāmī’ti—	‘After the lower story of a bungalow is built, I will climb up to the upper story.’
ṭhānametaṃ vijjati;	That is possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:	In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—	‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.	That is possible.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

45. Splitting Hairs

45. Vālasutta	45. Splitting Hairs
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṃ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātente, poṅkhānupoṅkhaṃ avirādhitaṃ.	He saw several Licchavi youths practicing archery. They were shooting arrows from a distance through a small keyhole, shot after shot without missing.
Disvānassa etadahosi:	When he saw this he thought:
“sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā;	“These Licchavi youths really are trained, so well trained,
yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan”ti.	in that they shoot arrows from a distance through a small keyhole, shot after shot without missing.”
Atha kho āyasmā ānando vesāliṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda wandered for alms in Vesālī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ.
Addasaṃ khvāhaṃ, bhante, sambahule licchavikumārake santhāgāre upāsanaṃ karonte dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātente poṅkhānupoṅkhaṃ avirādhitaṃ.
Disvāna me etadahosi:
‘sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā;
yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan’”ti.
“Taṃ kiṃ maññasi, ānanda,	“What do you think, Ānanda?
katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā—	Which is harder and more challenging:
yo dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti?	to shoot arrows from a distance through a small keyhole, shot after shot without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?”
“Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti.	“It’s more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip.”
“Atha kho, ānanda, duppaṭivijjhataraṃ paṭivijjhanti, ye ‘idaṃ dukkhan’ti yathābhūtaṃ paṭivijjhanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ paṭivijjhanti.	“Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.
Tasmātihānanda, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

46. Darkness

46. Andhakārasutta	46. Darkness
“Atthi, bhikkhave, lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthamimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃ mahānubhāvānaṃ ābhāya nānubhontī”ti.	“monks, the boundless desolation of interstellar space is so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“mahā vata so, bhante, andhakāro, sumahā vata so, bhante, andhakāro.	“Sir, that darkness really is intense, so very intense.
Atthi nu kho, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?	Is there any other darkness more intense and scarier than this one?”
“Atthi kho, bhikkhu, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti.	“There is, monk.”
“Katamo pana, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?	“But sir, what is it?”
“Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,	“There are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
te jātisaṃvattanikesu saṅkhāresu abhiramanti … pe …	They take pleasure in co-doings that lead to rebirth …
abhiratā … pe … abhisaṅkharonti … pe …	They continue to make such co-doings …
abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti.	Having made such co-doings, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.	They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti,	There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
te jātisaṃvattanikesu saṅkhāresu nābhiramanti … pe …	They don’t take pleasure in co-doings that lead to rebirth …
anabhiratā … pe … nābhisaṅkharonti … pe …	They stop making such co-doings …
anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti.	Having stopped making such co-doings, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.	They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccanti dukkhasmā’ti vadāmi.	They’re freed from suffering, I say.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

47. A Yoke With a Hole (1st)

47. Paṭhamachiggaḷayugasutta	47. A Yoke With a Hole (1st)
“Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṃ yugaṃ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya.	“monks, suppose a person was to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti?	Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”
“Yadi nūna, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.	“Only after a very long time, sir, if ever.”
“Khippataraṃ kho so, bhikkhave, kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyya, na tvevāhaṃ, bhikkhave, sakiṃ vinipātagatena bālena manussattaṃ vadāmi.	“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.
Taṃ kissa hetu?	Why is that?
Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā.	Because there there’s no principled or moral conduct, and no doing what is good and skillful.
Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.	There they just prey on each other, preying on the weak.
Taṃ kissa hetu?	Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.	It’s because they haven’t seen the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.	The noble truths of suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

48. A Yoke With a Hole (2nd)

48. Dutiyachiggaḷayugasutta	48. A Yoke With a Hole (2nd)
“Seyyathāpi, bhikkhave, ayaṃ mahāpathavī ekodakā assa.	“monks, suppose the earth was entirely covered with water.
Tatra puriso ekacchiggaḷaṃ yugaṃ pakkhipeyya.	And a person threw a yoke with a single hole into it.
Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya.	The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya.	And there was a one-eyed turtle who popped up once every hundred years.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti?	Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”
“Adhiccamidaṃ, bhante, yaṃ so kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti.	“It’s unlikely, sir.”
“Evaṃ adhiccamidaṃ, bhikkhave, yaṃ manussattaṃ labhati.	“That’s how unlikely it is to get reborn as a human being.
Evaṃ adhiccamidaṃ, bhikkhave, yaṃ tathāgato loke uppajjati arahaṃ sammāsambuddho.	And that’s how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha.
Evaṃ adhiccamidaṃ, bhikkhave, yaṃ tathāgatappavedito dhammavinayo loke dibbati.	And that’s how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world.
Tassidaṃ, bhikkhave, manussattaṃ laddhaṃ, tathāgato loke uppanno arahaṃ sammāsambuddho, tathāgatappavedito ca dhammavinayo loke dibbati.	And now, monks, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

49. Sineru, King of Mountains (1st)

49. Paṭhamasinerupabbatarājasutta	49. Sineru, King of Mountains (1st)
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.	“monks, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā, yo vā sinerupabbatarājā”ti?	Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—sinerupabbatarājā;	“Sir, Sineru, the king of mountains, is certainly more.
appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā.	The seven pebbles the size of mung beans are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerupabbatarājānaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.	Compared to Sineru, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.	“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;	Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

50. Sineru, King of Mountains (2nd)

50. Dutiyasinerupabbatarājasutta	50. Sineru, King of Mountains (2nd)
“Seyyathāpi, bhikkhave, sinerupabbatarājāyaṃ parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā.	“monks, suppose Sineru, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā sinerussa pabbatarājassa parikkhīṇaṃ pariyādinnaṃ, yā vā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti?	Which is more: the portion of Sineru, the king of mountains, that has been worn away and eroded? Or the seven pebbles the size of mustard seeds that are left?”
“Etadeva, bhante, bahutaraṃ sinerussa pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādinnaṃ;	“Sir, the portion of Sineru, the king of mountains, that has been worn away and eroded is certainly more.
appamattikā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā.	The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerussa pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti.	Compared to Sineru, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.	“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;	Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

SN 56 Vagga 6. Comprehension 6. Abhisamayavagga

51. A Fingernail

51. Nakhasikhāsutta	51. A Fingernail
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi:	Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
katamaṃ nu kho bahutaraṃ—yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?	Which is more: the little bit of dirt under my fingernail, or this great earth?”
“Etadeva, bhante, bahutaraṃ yadidaṃ—mahāpathavī; appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.	“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.	Compared to the great earth, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.	“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;	Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

52. A Lotus Pond

52. Pokkharaṇīsutta	52. A Lotus Pond
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena, paññāsayojanāni vitthārena, paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā.	“monks, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
Tato puriso kusaggena udakaṃ uddhareyya.	Then a person would pick up some water on the tip of a blade of grass.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā kusaggena ubbhataṃ, yaṃ vā pokkharaṇiyā udakan”ti?	Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—pokkharaṇiyā udakaṃ; appamattakaṃ kusaggena udakaṃ ubbhataṃ.	“Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti pokkharaṇiyā udakaṃ upanidhāya kusaggena udakaṃ ubbhatan”ti.	Compared to the water in the lotus pond, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

53. Where the Waters Flow Together (1st)

53. Paṭhamasambhejjasutta	53. Where the Waters Flow Together (1st)
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—	“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.	Suppose a person was to draw two or three drops of water from such a place.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṃ vā sambhejjaudakan”ti?	Which is more: the two or three drops drawn out or the water in the confluence?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—saṃbhejjaudakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.	“Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.	Compared to the water in the confluence, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

54. Where the Waters Flow Together (2nd)

54. Dutiyasambhejjasutta	54. Where the Waters Flow Together (2nd)
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—	“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā, yamunā, aciravatī, sarabhū, mahī, taṃ udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.	Suppose that water dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?	Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ saṃbhejjaudakaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.	“Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.	Compared to the water in the confluence that has dried up and evaporated, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

55. The Earth (1st)

55. Paṭhamamahāpathavīsutta	55. The Earth (1st)
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.	“monks, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṃ vā mahāpathavī”ti?	Which is more: the seven clay balls the size of jujube seeds, or the great earth?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā.	“Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṃ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.	Compared to the great earth, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

56. The Earth (2nd)

56. Dutiyamahāpathavīsutta	56. The Earth (2nd)
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā.	“monks, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā mahāpathaviyā parikkhīṇaṃ pariyādinnaṃ, yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?	Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”
“Etadeva, bhante, bahutaraṃ mahāpathaviyā yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā.	“Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviyā parikkhīṇaṃ pariyādinnaṃ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.	Compared to the great earth that has been worn away and eroded, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

57. The Ocean (1st)

57. Paṭhamamahāsamuddasutta	57. The Ocean (1st)
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddharitāni.	“monks, suppose a man was to draw up two or three drops of water from the ocean.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṃ vā mahāsamudde udakan”ti?	Which is more: the two or three drops drawn out or the water in the ocean?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—mahāsamudde udakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.	“Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.	Compared to the water in the ocean, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

58. The Ocean (2nd)

58. Dutiyamahāsamuddasutta	58. The Ocean (2nd)
“Seyyathāpi, bhikkhave, mahāsamudde udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.	“monks, suppose the water in the ocean dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?	Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ mahāsamudde udakaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.	“Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.	Compared to the water in the ocean that has dried up and evaporated, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

59. A Mountain (1st)

59. Paṭhamapabbatūpamasutta	59. A Mountain (1st)
“Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.	“monks, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā, ayaṃ vā himavā pabbatarājā”ti?	Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā.	“Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavantaṃ pabbatarājānaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.	Compared to the Himalayas, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …	“In the same way, for a noble disciple …
yogo karaṇīyo”ti.	That’s why you should practice meditation …”

60. A Mountain (2nd)

60. Dutiyapabbatūpamasutta	60. A Mountain (2nd)
“Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.	“monks, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ, yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?	Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”
“Etadeva, bhante, bahutaraṃ himavato pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā.	“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.	Compared to the Himalayas, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.	“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;	Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	Such a person truly understands about suffering, its origin, its cessation, and the path.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.	That’s why you should practice meditation …”

SN 56 Vagga 7-11, up to sutta 131

VII. FIRST RAW GRAIN REPETITION SERIES 61. Elsewhere 1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus: 2“What do you think, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?” [466] 3“Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction.” 4“So too, bhikkhus, those beings are few who are reborn among human beings. But those beings are more numerous who are reborn elsewhere than among human beings.414 "" For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. 5“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” 62. Outlying Countries 1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus.… 2“So too, bhikkhus, those beings are few who are reborn in the middle countries. But those beings are more numerous who are reborn in the outlying countries among the uncultured barbarians. …” [467] 63. Wisdom “So too, bhikkhus, those beings are few who possess the noble eye of wisdom. But these beings are more numerous, who are immersed in ignorance and confused.…” 64. Wines and Liquors “So too, bhikkhus, those beings are few who abstain from wine, liquors, and intoxicants that are a basis for negligence. But these beings are more numerous who do not abstain from wines, liquors, and intoxicants that are a basis for negligence.…” 65. Water-Born “So too, bhikkhus, those beings are few who are born on high ground. But these beings are more numerous who are born in water.…” 66. Who Honour Mother “So too, bhikkhus, those beings are few who honour their mother. But these beings are more numerous who do not honour their mother.…” 67. Who Honour Father “So too, bhikkhus, those beings are few who honour their father. But these beings are more numerous who do not honour their father.…” [468] 68. Who Honour Ascetics “So too, bhikkhus, those beings are few who honour ascetics. But these beings are more numerous who do not honour ascetics. …” 69. Who Honour Brahmins “So too, bhikkhus, those beings are few who honour brahmins. But these beings are more numerous who do not honour brahmins.…” 70. Who Respect Elders “So too, bhikkhus, those beings are few who respect their elders in the family. But these beings are more numerous who do not respect their elders in the family.…” VIII. SECOND RAW GRAIN REPETITION SERIES 71. Killing Living Beings415 "" “So too, bhikkhus, those beings are few who abstain from the destruction of life. But these beings are more numerous who do not abstain from the destruction of life.…” [469] 72. Taking What Is Not Given “So too, bhikkhus, those beings are few who abstain from taking what is not given. But these beings are more numerous who do not abstain from taking what is not given.…” 73. Sexual Misconduct “So too, bhikkhus, those beings are few who abstain from sexual misconduct. But these beings are more numerous who do not abstain from sexual misconduct.…” 74. False Speech “So too, bhikkhus, those beings are few who abstain from false speech. But these beings are more numerous who do not abstain from false speech.…” 75. Divisive Speech “So too, bhikkhus, those beings are few who abstain from divisive speech. But these beings are more numerous who do not abstain from divisive speech.…” 76. Harsh Speech “So too, bhikkhus, those beings are few who abstain from harsh speech. But these beings are more numerous who do not abstain from harsh speech.…” 77. Idle Chatter “So too, bhikkhus, those beings are few who abstain from idle chatter. But these beings are more numerous who do not abstain from idle chatter.…” [470] 78. Seed Life 416 " !!br0ken!! “So too, bhikkhus, those beings are few who abstain from damaging seed and plant life. But these beings are more numerous who do not abstain from damaging seed and plant life.…” 79. Improper Times “So too, bhikkhus, those beings are few who abstain from eating at improper times. But these beings are more numerous who do not abstain from eating at improper times.…” 80. Scents and Unguents “So too, bhikkhus, those beings are few who abstain from wearing garlands, embellishing themselves with scents, and beautifying themselves with unguents. But these beings are more numerous who do not so abstain.…” IX. THIRD RAW GRAIN REPETITION SERIES 81. Dancing and Singing “So too, bhikkhus, those beings are few who abstain from dancing, singing, instrumental music, and unsuitable shows. [471] But these beings are more numerous who do not so abstain.…” 82. High Beds “So too, bhikkhus, those beings are few who abstain from high and luxurious beds and seats. But these beings are more numerous who do not so abstain.…” 83. Gold and Silver “So too, bhikkhus, those beings are few who abstain from accepting gold and silver. But these beings are more numerous who do not so abstain.…” 84. Raw Grain “So too, bhikkhus, those beings are few who abstain from accepting raw grain. But these beings are more numerous who do not so abstain.…” 85. Raw Meat “So too, bhikkhus, those beings are few who abstain from accepting raw meat. But these beings are more numerous who do not so abstain.…” 86. Girls “So too, bhikkhus, those beings are few who abstain from accepting women and girls. But these beings are more numerous who do not so abstain.…” [472] 87. Slaves “So too, bhikkhus, those beings are few who abstain from accepting male and female slaves. But these beings are more numerous who do not so abstain.…” 88. Goats and Sheep “So too, bhikkhus, those beings are few who abstain from accepting goats and sheep. But these beings are more numerous who do not so abstain.…” 89. Fowl and Swine “So too, bhikkhus, those beings are few who abstain from accepting fowl and swine. But these beings are more numerous who do not so abstain.…” 90. Elephants “So too, bhikkhus, those beings are few who abstain from accepting elephants, cattle, horses, and mares. But these beings are more numerous who do not so abstain.…” [473] X. FOURTH RAW GRAIN REPETITION SERIES 91. Fields “So too, bhikkhus, those beings are few who abstain from accepting fields and land. But these beings are more numerous who do not so abstain.…” 92. Buying and Selling “So too, bhikkhus, those beings are few who abstain from buying and selling. But these beings are more numerous who do not so abstain.…” 93. Messages “So too, bhikkhus, those beings are few who abstain from running messages and errands. But these beings are more numerous who do not so abstain.…” 94. False Weights “So too, bhikkhus, those beings are few who abstain from false weights, false metals, and false measures. But these beings are more numerous who do not so abstain.…” 95. Bribery “So too, bhikkhus, those beings are few who abstain from the crooked ways of bribery, deception, and fraud. But these beings are more numerous who do not so abstain.…” 96-101. Mutilating, Etc. “So too, bhikkhus, those beings are few who abstain from mutilating, murder, binding, robbery, plunder, and violence. [474] But these beings are more numerous who do not so abstain. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. 2“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” XI. THE FIVE DESTINATIONS REPETITION SERIES 102. Passing Away as Humans (1) 1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus: 2“What do you think, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?” 3“Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, the little bit of soil that the Blessed One has taken up in his fingernail is not calculable, does not bear comparison, does not amount even to a fraction.” 4“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in hell. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. 5“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” 103. Passing Away as Humans (2) “So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the animal realm.…” [475] 104. Passing Away as Humans (3) “So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the domain of ghosts.…” 105-107. Passing Away as Humans (4-6) “So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among the devas. But those beings are more numerous who, when they pass away as human beings, are reborn in hell … in the animal realm … in the domain of ghosts.…” 108-110. Passing Away as Devas (1-3) “So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among the devas. But those beings are more numerous who, when they pass away as devas, are reborn in hell … in the animal realm … in the domain of ghosts.…” 111-113. Passing Away as Devas (4-6) “So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among human beings. But those beings are more numerous who, when they pass away as devas, are reborn in hell … in the animal realm … in the domain of ghosts.…” 114-116. Passing Away from Hell (1-3) “So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among human beings. But those beings are more numerous who, when they pass away from hell, are reborn in hell … in the animal realm … in the domain of ghosts.…” [476] 117-119. Passing Away from Hell (4-6) “So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among the devas. But those beings are more numerous who, when they pass away from hell, are reborn in hell … in the animal realm … in the domain of ghosts.…” 120-122. Passing Away from the Animal Realm (1-3) “So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among human beings. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the domain of ghosts.…” 123-125. Passing Away from the Animal Realm (4-6) “So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among the devas. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the domain of ghosts.…” 126-128. Passing Away from the Domain of Ghosts (1 -3) “So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among human beings. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell … in the animal realm … in the domain of ghosts.…” 129. Passing Away from the Domain of Ghosts (4) “So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell.” [477] 130. Passing Away from the Domain of Ghosts (5) “So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the animal realm.” 131. Passing Away from the Domain of Ghosts (6) “So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the domain of ghosts. For what reason? Because they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. 2“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” 3This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. [478] 4The Great Book is finished.

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